A47371	----	An appendix to the answer unto two Athenian Mercuries concerning pedo-baptism containing twenty seven syllogistical arguments proving infant-baptism a mere humane tradition : the gentlmen called the Athenian Society desiring in the last of the said Mercuries to have syllogism / by B. K. Keach, Benjamin, 1640-1704. 1692 Approx. 39 KB of XML-encoded text transcribed from 6 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47371 Wing K45 ESTC R2646 13663404 ocm 13663404 101137 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47371) Transcribed from: (Early English Books Online ; image set 101137) Images scanned from microfilm: (Early English books, 1641-1700 ; 792:6) An appendix to the answer unto two Athenian Mercuries concerning pedo-baptism containing twenty seven syllogistical arguments proving infant-baptism a mere humane tradition : the gentlmen called the Athenian Society desiring in the last of the said Mercuries to have syllogism / by B. K. Keach, Benjamin, 1640-1704. [2], 8 p. Printed for the author and sold by John Harris ..., London : 1692. Written by Benjamin Keach. Cf. Halkett & Laing. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Athenian Society (London, England) Infant baptism -- Early works to 1800. 2005-04 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-08 Jonathan Blaney Sampled and proofread 2005-08 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion AN APPENDIX TO THE ANSWER UNTO TWO Athenian Mercuries , CONCERNING PEDO-BAPTISM . CONTAINING Twenty seven SYLLOGISTICAL ARGUMENTS , proving Infant-Baptism a mere humane Tradition . The Gentlemen called the Athenian Society , desiring in the last of the said Mercuries to have Syllogisms . Ephes . 4. 5. One Lord , one Faith , one Baptism . By B. K. London , Printed for the Author , and sold by John Harris at the Sign of the Harrow in the Poultry . MDCXCII . Price two Pence . An Appendix to the Answer to two Athenian Mercuries , concerning Infant-Baptism , containing divers Syllogistical Arguments to disprove Pedo-Baptism , and to prove the Baptism of Believers . Gentlemen , SInce you desire Syllogisms , I have gratified you therein . Arg. 1. If none are to be baptized by the Authority of the great Commission of our Blessed Saviour , Matth. 28. but such who are first made Disciples by being taught ; than Insants , who are not capable to be taught , ought not to be baptized . But none are to be baptized by the Authority of the great Commission of our Blessed Saviour , but such who are first made Disciples by Teaching . Ergo , Little Babes ought not to be baptized . Arg. 2. If Infant-Baptism was never instituted , commanded , or appointed of God , Infants ought not to be baptized . But Infant-Baptism was never instituted , commanded , or appointed of God. Ergo , They ought not to be baptized . As to the Major ; If one thing may be practised as an Ordinance without an Institution or Command of God , another thing may also ; so any Innovation may be let into the Church . As to the Minor ; If there is an Institution for it , &c. 't is either contained in the great Commission , Matth. 28. Mark 16. or somewhere else . But 't is not to be found in the Commission , nor any where else . Ergo. The Major none will deny . The Minor I prove thus . None are to be baptized by virtue of the Commission , but such who are discipled by the Word , as I said before , and so the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies . If any should say , Christ commanded his Disciples to baptize all Nations , and Infants are part of Nations , therefore are to be baptized . I answer ; Arg. 3. If all Nations , or any in the Nations ought to be baptized before discipled ; then Turks , Pagans , Unbelievers and their Children may be baptized , because they are a great part of the Nations . But Turks , Pagans and Unbelievers , and their Children , ought not to be baptized . Ergo. Besides that , Teaching ( by the Authority of the Commission ) must go before Baptizing , we have proved ; which generally all Learned Men do assert : if the Institution is to be found any where else , they must shew the Place . Arg. 4. Faith and Repentance are required of all that ought to be baptized . Infants are not required to believe and repent , nor are they capable so to do . Ergo , Infants ought not to be baptized . The Major is clear , Acts 2 , 8 , 10 , 16 Chapters ; and 't is also asserted by the Church of England . What is required of Persons to be baptized ? that 's the Question . The Answer is , Repentance , whereby they forsake Sin ; and Faith , whereby they stedfastly believe the Promise of God made to them in that Sacrament . The Minor cannot be denied . Arg. 5. That Practice that tends not to the Glory of God , nor to the Profit of the Child , when done , nor in after-times when grown up , but may prove hurtful and of a dangerous Nature to him , cannot be a Truth of God. But the Practice of Infant-Baptism tends not to the Glory of God , nor to the Profit of the Child when baptized , nor in after-times when grown up , but may prove hurtful and of a dangerous Nature to him . Ergo. See Levit. 10. 1 , 2. where Moses told Aaron , because his Sons had done that which God commanded them not , that God would be sanctified by all that drew near unto him ; intimating , that such who did that which God commanded not , did not sanctify or glorify God therein . Can God be glorified by Man's Disobedience , or by adding to his Word ; by doing that which God hath not required ? Matth. 16. 9. In vain do you worship me , teaching for Doctrine the Commandments of Men : and that that Practice doth profit the Child , none can prove from God's Word : And in after-times when grown up , it may cause the Person to think he was thereby made a Christian , &c. and brought into the Covenant of Grace , and had it sealed to him , nay , thereby regenerated , for so these Gentlemen in their Mercury , Decemb. 26. plainly intimate , and that Infants are thereby ingrafted also into Christ's Church . Sure all understanding Men know Baptism of Believers is not called Regeneration , but only metonymically , it being a Figure of Regeneration . But they ignorantly affirm also , that Infants then have a federal Holiness ; as if this imagined Holiness comes in by the Child's Covenant in Baptism , which may prove hurtful and dangerous to them , and cause them to think Baptism confers Grace , which is a great Error . How can Water , saith Mr. Charnock , an external thing , work upon the Soul physically ? Nor can it , saith he , be proved , that ever the Spirit of God is tied by any Promise , to apply himself to the Soul in a gracious Operation , when Water is applied to the Body : If it were so , then all that were baptized were regenerated , then all that were baptized should be saved , or else the Doctrine of Perseverance falls to the Ground . Some indeed , says he , say , that Regeration is conferred in Baptism upon the Elect , and exerts it self afterwards in Conversion . But how so active a Principle as a spiritual Life should lie dead and asleep so many Years , &c. is not easily conceived . On Regen . p. 75. Arg. 6. If the Church of England says , that Faith and Repentance are required of all that ought to be baptized , and in so saying , speak truly , and yet Infants can't perform those things ; then Infants ought not to be baptized . But the Church of England says , that Faith and Repentance are required of all such , &c. and speak truly , and yet Infants cannot perform these things . Ergo , Infants ought not to be baptized . Object . If it be objected , That they affirm they do perform it by their Sureties . Answ . If Suretiship for Children in Baptism is not required of God , and the Sureties do not , cannot perform those things for the Child : then Suretiship is not of God , and so signifies nothing , but is an unlawful and sinful Undertaking . But Suretiship in Childrens Baptism is not required of God , and they do not , cannot perform what they promise . Ergo. Do they , or can they cause the Child to forsake the Devil and all his Works , the Pomps and Vanities of this wicked World , and all the sinful Lusts of the Flesh ? In a Word ; Can they make the Child or Children to repent and truly believe in Jesus Christ ? for these are the things they promise for them , and in their Name . Alas , they want Power to do it for themselves , and how then should they do it for others ? Besides , we see they never mind nor regard their Covenant in the Case : and will not God one Day say , Who has required these things at your Hands ? Arg. 7. If there be no Precedent in the Scripture , ( as there is no Precept ) that any Infant was baptized , then Infants ought not to be baptized . But there is no Precedent that any Infant was baptized in the Scripture . Ergo. If there is any Precedent or Example in Scripture that any Infant was baptized , let them shew us where we may find it . Erasmus saith , 'T is no where expressed in the Apostolical Writings , that they baptized Children . Vnion of the Church , and on Rom. 6. Calvin saith , It is no where expressed by the Evangelists , that any o●e the Infant was baptized by the Apostles . Instit . c. 16. Book 4. Ludovicus Vives saith , None of old were wont to be baptized but in grown Age , and who desired and understood what it was . Vide Ludov. The Magdeburgenses say , That concerning the baptizing the Adult , both Jews and Gentiles , we have sufficient Proof from Acts 2 , 8 , 10 , 16 Chapters ; but as to the baptizing of Infants , they can 〈…〉 no Example in Scripture . 〈…〉 l. 2. p. 469. Dr. Taylor saith , It is 〈◊〉 the perpetual Analogy of 〈…〉 baptize Infants : For besides that Christ never gave any Precept to baptize them , nor ever himself nor his Apostles ( that appears ) did baptize any of them : All that either he or his Apostles said concerning it , requires such previous Dispositions of Baptism , of which Infants are not capable , viz. Faith and Repentance . Lib. Proph. p. 239. Arg. 8. If whatsoever which is necessary to Faith and Practice is left in the Holy Scripture , that being a compleat and perfect Rule , and yet Infant-Baptism is not contained or to be sound therein , then Infant-Baptism is not of God. But whatever is necessary to Faith and Practice , is contained in the Holy Scriptures , &c. but Infant-Baptism is not to be found therein . Ergo. That the Scripture is a perfect Rule , &c. we have the Consent of all the Ancient Fathers and Modern Divines . Athanasius saith , The Holy Scriptures being Inspirations of God , are sufficient to all Instructions of Truth . Athan. against the Gentiles . Chrysostom saith , All things be plain and clear in the Scripture ; and whatsoever are needful ▪ are manifest there . Chrysost . on 2 Thess. and 2 Tim. 2. Basil saith That it would be an Argument of Infidelity , and a most certain Sign of Pride , if any Man should reject any thing written , and should introduce things not written . Basil in his Sermon de Fide. Augustine saith ▪ In the Scriptures are found all things which contain Faith , manner of Living , Hope , Love , &c. Let us , saith he , seek no farther than what is written of God our Saviour , lest a Man would know more than the Scriptures witness . Aug. in his 108 Epistles to Fortunat. Theophilact saith , It is part of a Diabolical Spirit , to think any thing Divine , without the Authority of the Holy Scripture . Lib. 2. Paschal . Isychius saith , Let us who will have any thing observed of God , search no more but 〈◊〉 which the Gospel doth give unto us . 〈…〉 16. on Levit. 〈…〉 though the Arguments of the Anabaptists , from the defect of Command or Example , have a great Use against the Lutherans , forasmuch as they use that Rite every where , having no Command or Example , theirs is to be rejected ; yet is it of no Force against Catholicks , who conclude the Apostolical Tradition is of no less Authority with us than the Scripture , &c. this of baptizing of Infants is an Apostolical Tradition . Bellarm. in his Book de Bapt. l. 1. c. 8. Mr. Ball saith , We must for every Ordinance look to the Institution , and never stretch it wider , nor draw it narrower than the Lord hath made it , for he is the Institutor of the Sacraments according to his own Pleasure ; and 't is our part to learn of him , both to whom , how , and for what End the Sacraments are to be administred . Ball , in his Answer to the New-England Elders , p. 38 , 39. And as to the Minor , 't is acknowledged by our Adversaries , it is not to be found in the Letter of the Scripture . And as to the Consequences drawn therefrom , we have proved , they are not natural from the Premises ; and though we admit of Consequences and Inferences if genuine , yet not in the case of an Institution respecting a practical Ordinance that is of meer positive Right . Arg. 9. If Infant-Baptism was an Institution of Christ , the Pedo-Baptists could not be at a loss about the Grounds of the Right Infants have to Baptism : But the Pedo-Baptists are at a great Loss , and differ exceedingly about the Grounds of the Right Infants have to Baptism . Ergo , 't is no Institution of Christ . As touching the Major , I argue thus ; That which is an Institution of Christ , the Holy Scripture doth shew , as well the End and Ground of the Ordinance , as the Subject and Manner of it . But the Scripture speaks nothing of the End or Ground of Pedo-Baptism , or for what reason they ought to be baptized . Ergo , 't is no Institution of Christ . The Minor is undeniable ; Some affirm , as we have shewed , p. 15. it was to take away Original Sin. Some say it is their Right by the Covenant , they being the Seed of Believers . Others say , Infants ▪ have Faith , and therefore have a Right . Others say , They have a Right by the Faith of their Sureties . Some ground their Right from an Apostolical Tradition ; others upon the Authority of Scripture . Some say , All Children of professed Christians ought to be baptized ; others say , None but the Children of true Believers have a Right to it . Sure , if it was an Ordinance of Christ , his Word would soon end this Controversy . Arg. 10. If the Children of believing Gentiles , as such , are not the natural nor spiritual Seed of Abraham , they can have no Right to Baptism , or Church-Membership , by virtue of any Covenant-transaction God made with Abraham , But the Children of believing Gentiles , as such , are not the natural nor spiritual Seed of Abraham . Ergo. Arg. 11. If no Man can prove from Scripture , that any spiritual Benefit redounds to Infants in their Baptism , 't is no Ordinance of Christ . But no Man can prove from Scripture , that any spiritual Benefit redounds to Infants in their Baptism . Ergo. Arg. 12. That cannot be an Ordinance of Christ , for which there is neither Command nor Example in all God's Word , nor Promise to such who do it , nor Threatnings to such who neglect it . But there is no Command or Example in all the Word of God for the baptizing of little Babes , nor Promise made to such who are baptized , nor Threatnings to such who are not . Ergo. That the Child lies under a Promise who is baptized , or the Child under any Threatning or Danger that is not baptized , let them prove it , since it is denied . Arg. 13. If no Parents , at any time or times , have been by God the Father , Jesus Christ , or his Apostles , either commended for baptizing of their Children , or reproved for neglecting to baptize them ; then Infant-Baptism is no Ordinance of God. But no Parents at any time or times have been by God commended for baptizing of their Children , &c. Ergo , Infant-Baptism is no Ordinance of God. This Argument will stand unanswerable , unless any can shew who they were that were ever commended for baptizing their Children , or reproved for neglecting it , or unless they can shew a parallel case . Arg. 14. If Men were not to presume to alter any thing in the Worship of God under the Law , neither to add thereto , nor diminish therefrom , and God is as strict and jealous of his Worship under the Gospel ; then nothing ought to be altered in God's Worship under the Gospel . But under the Law Men were not to presume so to do , and God is as strict and jealous under the Gospel . Ergo. The Major cannot be denied . The Minor is clear ; See thou make all things according to the Pattern shewed thee in the Mount , Exod. 25. 40. and Levit. 10. 1 , 2. See how Nadab and Abihu sped , for presuming to vary from the Command of God , and Vzzah , tho but in small Circumstances as they may seem to us . How dare Men adventure , this being so , to change Baptism from Dipping into Sprinkling , and the Subject , from an Adult Believer , to an ignorant Babe ? Add thou not unto his Word , &c. Arg. 15. Whatever Practice opens a Door to any humane Traditions and Innovations in God's Worship , is a great Evil , and to be avoided : But the Practice of Infant-Baptism opens a Door to any humane Traditions and Innovations in God's Worship . Ergo , to sprinkle or baptize Infants is a great Evil , and to be avoided . The Major will not be denied . The Minor is clear , because there is no Scripture-ground for it , no Command nor Example for such a Practice in God's Word . And if without Scripture-Authority the Church hath Power to do one thing , she may do another , and so ad insinitum . Arg. 16. Whatsoever Practice reflects upon the Honour , Wisdom and Care of Jesus Christ , or renders him less faithful than Moses , and the New Testament in one of its great Ordinances , ( nay , Sacraments ) to lie more obscure in God's Word , than any Law or Precept under the Old Testament , cannot be of God. But the Practice of Infant-Baptism reflects on the Honour , Care and Faithfulness of Jesus Christ , and renders him less faithful than Moses , and a great Ordinance , ( nay , Sacrament ) of the New Testament , to lie more dark and obscure than any Precept under the Old Testament . Ergo , Infant-Baptism cannot be of God. The Major cannot be denied . The Minor is easily proved : For he is bold indeed who shall affirm Infant-Baptism doth not lie obscure in God's Word . One great Party who assert it , say , 't is not to be found in the Scripture at all , but 't is an unwritten Apostolical Tradition : others say , it lies not in the Letter of the Scripture , but may be proved by Consequences ; and yet some great Asserters of it , as Dr. Hammond and others , say , Those Consequences commonly drawn from divers Texts for it , are without Demonstration , and so prove nothing . I am sure a Man may read the Scripture a hundred times over , and never be thereby convinced ; he ought to baptize his Children , tho it is powerful to convince Men of all other Duties . Now can this be a Truth , since Christ who was more faithful than Moses , and delivered every thing plainly from the Father ? Moses left nothing dark as to matter of Duty , tho the Precepts and external Rites of his Law were numerous , two or three hundred Precepts , yet none were at a loss , or had need to say , Is this a Truth or an Ordinance , or not ? for he that runs may read it . And shall one positive Precept given forth by Christ , who appointed so few in the New Testament , be so obscure , as also the ground and end of it , that Men should be confounded about the Proofs of it , together with the end and ground thereof ? See Heb. 3. 5 , 6. Arg. 17. That Custom or Law which Moses never delivered to the Jews , nor is any where written in the Old Testament , was no Truth of God , nor of Divine Authority . But that Custom or Law to baptize Proselytes either Men , Women or Children , was never given to the Jews by Moses , nor is it any where written in the Old Testament . Ergo , It was no Truth of God , nor of Divine Authority : And evident it is , as Sir Norton Knatchbul shews , That the Jewish Rabbins differed among themselves also about it : for , saith he , Rabbi Elizer expresly contradicts Rabbi Joshua , who was the first I know of who asserted this sort of Baptism among the Jews : For Eliezer , who was contemporary with Rabbi Joshua , if he did not live before him , asserts , that a Proselyte circumcised and not baptized , was a true Proselyte . Arg. 18. If Baptism is of mere positive Right , wholly depending on the Will and Sovereign Pleasure of Jesus Christ , the great Legislator : And he hath not required or commanded Infants to be baptized : then Infants ought not to be baptized : But Baptism is of mere positive Right , wholly depending on the Will and sovereign Pleasure of Jesus Christ , the great Legislator , and he hath not required or commanded Infants to be baptized . Ergo , Infants ought not to be baptized . This Argument tends to cut off all the pretended Proofs of Pedo-Baptism , taken from the Covenant made with Abraham ; and because Children are said to belong to the Kingdom of Heaven , it was not the Right of Abraham's Male Children to be circumcised , because they were begotten , and born of the Fruit of his Loins , till he received Commandment from God to circumcise them . Had he done it before , or without a Command from God , it would have been Will-Worship in him so to have done . Moreover , this further appears to be so , Because no godly Man's Children , nor others in Abraham's Days , nor since , had any Right thereto , but only his Children , ( or such who were bought with his Money , or were proselyted to the Jewish Religion ) because they had no Command from God so to do , as Abraham had . This being true , it follows , that if we should grant Infants of believing Gentiles , as such , were the Seed of Abraham ( which we deny ) yet unless God had commanded them to baptize their Children , they ought not to do it ; and if they do it without a Command or Authority from Christ , it will be found an Act of Will-Worship in them . Arg. 19. All that were baptized in the Apostolical Primitive Times , were baptized upon the Profession of Faith , were baptized into Christ , and thereby put on Christ , and were all one in Christ Jesus , and were Abraham's Seed and Heirs , according to Promise . But Infants , as such , who are baptized , were not baptized upon the Profession of their Faith , nor did they put on Christ thereby , nor are they all one in Christ Jesus , also are not Abraham's Seed and Heirs according to Promise . Ergo , Infants ought not to be baptized . Mr. Baxter confirms the Substance of the Major . These are his very Words , i. e. As many as have been baptized have put on Christ , and are all one in Christ Jesus ; and are Abraham ' s Seed , and Heirs , according to the Promise , Gal. 3. 27 , 28 , 29. This speaks the Apostle , saith he , of the Probability grounded on a credible Profession , &c. Baxter's Co●firm . Reconcil . pag. 32. The Minor will stand firm till any can prove Infants by a visible Profession have put on Christ , are all one in Christ Jesus , are Abraham's Seed and Heirs according to Promise . Evident it is , none are the spiritual Seed of Abraham , but such who have the Faith of Abraham , but such who have the Faith of Abraham , and are truly grafred into Christ , by a Saving-Faith . If any object , We read of some who were baptized , who had no Saving-Faith , but were Hypocrites . I answer ; Had they appeared to be such , they had not been baptized , nor had they a true Right thereto . Arg. 20. Baptism is the solemnizing of the Souls Marriage-Union with Christ , which Marriage-Contract absolutely requires an actual Profession of consent . Infants are not capable to enter into a Marriage-Union with Christ , nor to make a Profession of Consent . Ergo , Infants ought not to be baptized . The Major our Opposits generally grant , particularly see what Mr. Baxter saith , Our Baptism is the solemnizing of our Marriage with Christ . These are his Words , p. 32. The Minor none can deny : No Man sure in his right Mind , will assert that little Babes are capable to enter into a Marriage-Relation with Christ , and to make a Profession of a Consent : And the Truth is , he in the next Words gives away his Cause , viz. And 't is , saith he , a new and strange kind of Marriage , where there is no Profession of Consent ; p. 32. How unhappy was this Man to plead for such a new and strange kind of Marriage : Did he find any little Babe he ever baptized ( or rather rantized ) to make a Profession of Consent to be married to Jesus Christ . If any should object , he speaks of the Baptism of the Adult . I answer , his Words are these , Our Baptism is , &c. Besides , will any Pedo-Baptist say , that the Baptism of the Adult is the solemnizing of the Souls Marriage with Christ , and not the Baptism of Infants . Reader , observe how our Opposits are forced sometimes to speak the Truth , though it overthrows their own Practice of Pedo-Baptism . Arg. 21. If the Sins of no Persons are forgiven them till they are converted , then they must not be baptized for the Forgiveness of them , till they prosess themselves to be converted ; but the Sins of no Persons are forgiven them till they are converted . Ergo , No Person ought to be baptized for the Forgiveness of them , till they profess they are converted . Mr. Baxter in the said Treatise lays down the Substance of this Argument also , take his own Words , i. e. As their Sins are not forgiven them till they are converted , Mark 4. 12. so they must not be baptized for the Forgiveness of them , till they profess themselves converted , seeing to the Church , in esse , and non apparere is all one . Repentance towards God , and Faith towards our Lord Jesus is the Sum of that Preaching that makes Disciples , Acts 20. 21. Therefore , saith he , both these must by a Profession seem to be received , before any at Age are baptized ; p. 30. 31. And evident it is , say I , from hence none but such at Age ought to be baptized . Philip caused the Eunuch to profess before he would baptize him , that be believed that Jesus Christ is the Son of God. Saul had also , saith he , more than a bare Profession before Baptism , Acts 9. 5 , 15 , 17. p. 28. The Promise it self , saith he doth expresly require a Faith of our own , of all the Adult that will have part in the Priviledges : therefore there is a Faith of our own , that is the Condition of our Title ; Mark 16. 16. p. 16. He might have added by the Force of his Argument ; therefore Infants should not have the Priviledges : for I argue thus , viz. Arg. 22. If there is but one Baptism of Water left by Jesus Christ in the New Testament , and but one Condition or Manner of Right thereto : and that one Baptism is that of the Adult ; then Infant-Baptism is no Baptism of Christ . But there is but one Baptism in Water lest by Christ in the New Testament , and but one Condition and Manner of Right thereto , and that one Baptism is that of the Adult . Ergo , Infant-Baptism is no Baptism of Christ . Mr. Baxter saith , Faith and Repentance is the Condition of the Adult , and as to any other Condition , I am sure the Scripture is silent ; the Way of the Lord is one , one Lord , one Faith , one Baptism , Ephes . 4. 4. If Profession of Faith were not necessary , saith Mr. Baxter , coram Ecclesiâ , to Church-Membership and Priviledges , then Infidels and Heathens would have Right ; also , saith he , the Church and the World would be confounded . He might have added , but Infidels and Heathens have no Right to Church-Membership , &c. Ergo , 'T is a granted Case among all Christians , saith he , that Profession is thus necessary , the Apostles and Ancient Church admitted none without it ; pag. 21. And if so , why dare any now adays admit of Infants , who are capable to make no Profession . He adds , Yea Christ in his Commission directeth his Apostles to make Disciples , and then baptize them , promising , He that believeth , and is baptized , shall be saved , Mark 16. 16. pag. 27. Furthermore he saith , If as many as are baptized into Christ , are baptized into his Death , and are buried with him by Baptism into Death , that like as Christ was raised from the Dead , so we also should-walk in Newness of Life , &c. Then no doubt , saith he , but such as were to be baptized , did first profess this Mortification , and a Consent to be buried , &c. In our Baptism we put off the Body of the the Sins of the Flesh , by the Circumcision of Christ , being buried with him , and raised with him through Faith , quickned with him , and having all our Trespasses forgiven , Col. 2. 11 , 12 , 13. And will any Mau ( says he ) yea , will Paul ascribe all this to those that did not so much as profess the things signified ? Will Baptism , in the Judgment of a wise Man , do all this for an Infidel , ( or , say I , for an Infant ) that cannot make a Profession that he is a Christian ? pag. 31 , 32. He proceeds . Arg. 23. the Baptized are in Scripture called Men washed , sanctified , justified ; they are called Saints , and Churches of Saints , 1 Cor. 1. 2. all Christians are sanctified ones : pag. 33. Now let me add the Minor. But Infants baptized are not in Scripture called Men washed , sanctified , justified , they are not called Saints , Churches of Saints , Christians , nor sanctified ones . Ergo , Infants ought not to be baptized . If any should say , Why did you not cite these Assertions of Mr. Baxter's whilst he was living ? I answer , More then twelve Years ago I did recite and print these Assertions , and many other Arguments of his to the same Purpose , to which he gave no Answer . Arg. 24. If there is but one way for all , both Parents and Children to be admitted into the Gospel-Church to the End of the World , and that it is upon the Profession of Faith to be baptized ; then both Parents and Children must upon the Profession of their Faith be baptized , and so admitted , &c. But there is but one way for all , both Parents and Children , to be admitted into the Gospel-Church to the End of the World , and that is upon the Profession their Faith to be baptized . Ergo. Arg. 25. That cannot be Christ's true Baptism wherein there is not , cannot be a lively Representation of the Death , Burial and Resurrection of Jesus Christ , together with our Death unto Sin , and Vivification to a new Life . But in the Rantizing or Sprinkling of an Infant , there is not , cannot be a lively Representation of Christ's Death , Burial and Resurrection , &c. Ergo. Arg. 26. That pretended Baptism that tends to frustrate the glorious End and Design of Christ in his instituting of Gospe-Baptism , or cannot answer it , is none of Christ's Baptism . But the pretended Baptism of Infants tends to frustrate the glorious end and design of Christ in instituting of Gospel-Baptism , Ergo. That Major will not he denied . As to the Minor , all generally confes the End or Design of Christ in instituting the Ordinance of Baptism , was in a lively Figure , to represent his Death , Burial , and Resurrection , with the Person 's Death unto Sin , and his rising again to walk in newness of Life , that is baptized , as the Sacrament of the Supper was ordained to represent his Body was broke , and his Blood was shed . But that a lively Figure of Christ's Death , Burial , and Resurrection , appears in sprinkling a little Water on the Face , I see not ; and as done to an Infant , there can no Death to Sin , and rising again to walk in newness of Life , be signified ; And therefore Christ's Design and End therein is frustrated . Arg. 27. If Baptism be Immersion , as to the proper and genuine signification of the word Baptizo , as also of those Typical and Metaphorical Baptisms and the spiritual Signification thereof ; then Sprinkling cannot be Christ's true Baptism . But Immersion is the proper and genuine signification of the word Baptizo , and also of those Typical and Metaphorical Baptisms spoken of , and the spiritual Signification thereof . Ergo , Sprinkling is not Christ's true Baptism . 1. That the proper and genuine Signification of the word Baptizo is Immersion , or to dip , &c. we have proved , which is also confessed by the Learned in the Language . 2. The Figurative Baptism was , 1st . That of the Red Sea , wherein the ●●thers were buried , as it were , unto Moses in the Sea , and under the Cloud . Pools Annotations on 1 Cor. 10. 2. Others , saith he , more probably think that the Apostle useth this term , in regard of the great Analogy betwixt Baptism ( as it was then used ) the Persons going down into the Waters , and being dipped in them ; and the Israelites going down into the Sea , the great Receptacle of Water , though the Water at that time was gathered on Heaps on either side of them ; yet they seemed-buried in the Water , as Persons in that Age were when they were baptized , &c. The 2d . was that of Noah's Ark. See Sir Norton Knatchb●ll : The Ark of Noah and Baptism , saith he , were both a Type and Figure of the Resurrection , not the Sign of the washing away of Sin , though so taken metonymically , but a particular Signal of the Resurrection of Christ : of this Baptism is a lively and emphatical Figure , as Also was the Ark of Noah , out of which he returned as from a Sepulchre , to a new Life . 3. Metaphorical Baptism is that of the Spirit and of Affliction : the first signifies not a sprinkling of the Spirit , but the great Effusion of the Spirit , like that at Pentecost , Acts 1. 4 , 5. Shall be baptized , &c. on which Words Casaubon speaks thus : See Dr. D● Veil on Acts 2. The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dip or plunge , as it were to die Colours , in which Sense , saith he , the Apostles might be truly said to have been baptized for the House in which this was done , was filled with the Holy Ghost ; so that the Apostles might seem to have been plunged into it as in a large Fish-Pond . Also 〈◊〉 on Acts 2. saith , A Wind filled the whole House , that it seemed like a Fish-Pond , because it was promised to the Apostles , that they should be baptized with the Holy Ghost . And the Baptism of Afflic●●● are those great depths or overwhelming of Afflictions , like that of our Saviour's 〈◊〉 , i. e. no part free ; Matth. 20. 22. 〈◊〉 you have the same Greed Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and like that , of David , who saith , 〈…〉 him out of gr●●t Waters . 4. The spiritual Signification thereof ●● the Death , Burial and Resurrection of Christ and of our Death to Sin , and Vivification 〈◊〉 a new Life . This being so , it follows 〈…〉 Sprinkling cannot be Christ●● true 〈…〉 it must be Immersion , and nothing else . And in the last Place , Finally , To 〈◊〉 that Baptizo is to dip , both from the literal 〈◊〉 spiritual Signification thereof , as also 〈◊〉 those typical and metaphorical Baptism ●●●tioned in the Scripture , I might add 〈…〉 that this evidently appears from the 〈…〉 of John Baptist and the Apostles of 〈◊〉 who baptized in Rivers , and where 〈…〉 much Water : and also , because the 〈…〉 Baptized are said to go down into the W●●●● ( not down to the Water ) and came 〈◊〉 of the Water . John Baptist is said to 〈◊〉 them into Jordan , as the Greek Word 〈◊〉 it , which shews it dipping and not 〈◊〉 . Would it be proper to say , He 〈…〉 them into Jordan ? The Lord open 〈…〉 those who see not , to consider these 〈…〉 FINIS . 
A47381	----	The articles of the faith of the Church of Christ, or, Congregation meeting at Horsley-down Benjamin Keach, pastor, as asserted this 10th of the 6th month, 1697. Keach, Benjamin, 1640-1704. 1697 Approx. 53 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47381 Wing K46 ESTC R10175 12424917 ocm 12424917 61805 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47381) Transcribed from: (Early English Books Online ; image set 61805) Images scanned from microfilm: (Early English books, 1641-1700 ; 944:4) The articles of the faith of the Church of Christ, or, Congregation meeting at Horsley-down Benjamin Keach, pastor, as asserted this 10th of the 6th month, 1697. Keach, Benjamin, 1640-1704. [12], 3-40 p. [s.n.], London : 1697. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Baptists -- Doctrines. Baptists -- England -- Early works to 1800. 2005-04 TCP Assigned for keying and markup 2005-07 SPi Global Keyed and coded from ProQuest page images 2005-08 Emma (Leeson) Huber Sampled and proofread 2005-08 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE ARTICLES OF THE FAITH OF THE CHURCH of CHRIST , OR Congregation meeting at Horsley-down , BENJAMIN KEACH , Pastor , As asserted this 10 th of the 6 th Month , 1697. LONDON ; Printed in the Year 1697. To the Congregation with whom I am a Member ( and the unworthy Overseer ) who are in God the Father , and in our Lord Jesus Christ ; Grace , Mercy and Peace be multiplied . Most Dear and Beloved in Christ : I Hope I can say ( with the holy Apostle ) that you are by me dearly beloved , my Joy , and my Crown ; yea you are my Honour , and in you I would rejoice , being the Ornament of my poor Ministry , by which the most of you have ( through the Blessing of God ) been converted to Jesus Christ : and if you stand fast in the Faith in one Spirit , striving together for the Faith of the Gospel , and do adorn your Profession , living in Love , and endeavouring to keep the unity of the Spirit in the bond of Peace , you will cause my latter days to be most sweet and comfortable to me , after all those Troubles , Sorrows , and Reproaches I have met with , both from within and from without . Evident it is God hath most eminently appeared to strengthen your hands : tho the Archers have sorely grieved you , and shot at you , yet your Bow abideth in strength ; and that the Arms of your Hands may still abide strong by the Arm of the mighty God of Jacob , shall be my continual Prayers . My Brethren , I here present you with that which you have so long waited for , and desired me to endeavour to do , viz. to state an account of the most concerning Articles of your Faith , which you have heard read , and have approved of , and which I thought good no longer to delay the doing of . ( 1. ) Not knowing how soon I may put off this Tabernacle , and therefore would leave behind me an account of that holy Doctrine and Order , in which through Grace you are established ( for at your desire also I have drawn up the whole Rules of your holy Discipline , which you may have added unto this , and bound up together ) . ( 2. ) And the rather I have done this , because the General and more Large Confession of the Faith of our Churches , is now out of Print ; but that is not all , for that being 12 d. price , some cannot well purchase it . ( 3. ) And also that all Men may see what our Faith is , and that we differ not from our Brethren who bear other Names in any Fundamental Point or Article of Faith ; and that they may discern the difference between you and some that bear the same Name with you . ( 4. ) Tho you agree in the general with all other Churches of the same Faith , in all those Articles there inserted , yet therein your whole Faith is not comprehended , viz. that of Imposition of Hands upon baptized Believers as such , and singing of God's Praise , &c. because some of our Churches dissent from us therein : yet my desire is you would nevertheless shew all Tenderness , Charity and Moderation to such as differ from you in those Cases , and not refuse Communion with them ; and indeed your late sweet Temper appears to be such , that I need not press you to this . All that I shall say more , is to entreat you to labour after Holiness , and to awake out of sleep , that you may adorn your sacred Profession , and prepare to meet the Lord ; that as you have a good Doctrine , you may also have a holy and good Conversation ; and then we need not fear who can harm us , whilst we are followers of that which is good , O let us bear one with another . and if in any thing we differ , let us avoid all Animosities . Brethren , great things are near , watch and pray , look out and be ready . But at present I shall conclude with the words of the Apostle , Finally , Brethren , farewel ; be perfect , be of good comfort , be of one Mind , live in peace , and the God of Love and Peace shall be with you . So prays your unworthy Brother , Pastor , Overseer , and Servant , who earnestly desires your Prayers , also , B. Keach . From my House in Freemans-lane by Horsley-down , Southwark . Aug. 16. 1697. That the following Articles contain what the foresaid Church believes concerning those Truths asserted therein , we whose Names are hereunto subscribed , do testify in the Name and by the Appointment of the whole Congregation , the 10 th day of the 6 th Month , commonly called August , 1697. BEnjamin Keach , Pastor . Benjamin Stinton , Teacher . John Roberts , Deacon . Edward Foley , Deacon . Joshua Farrow , Deacon . Tho. Stinton , Deacon . John Valley , Deacon . Isaac Ballard , Deacon . John Hoar , sen. Edward Newbury , Tho. Turner , John Seamor , Ephraim Wilcocks , James Wilmott , Daniel Dines , Richard Thoubals , John Weston , John Clark , Tho. Ayers , John York , George Starkey , sen. Benj. Harris , George Starkey , jun. John Beavis , Tho. Hill , Joseph Berry , William Farmworth , Joseph Jennings , John Fowle , sen. Tho. Fowle , John Fowle , jun. Henry Skeer , John Greensmith , Jeremiah Lions , William Putman , Nath. Holden , William Cattrel , Tho. Harvey , Tho. Richford , Joseph Worley , Peter Carter , William Forister , Sam. Cox. John Sparke , James King , William Deale , Simon Agars , John Hoar , jun. Tho. Gunning , William Mais . The Articles of Faith of the Church of Christ meeting at Horsley-Down . Of God , and of the Holy Trinity . I. WE do believe , declare and testify , that there is but One Only Living and True God , who is a Spirit Infinite , Eternal , Immense and Unchangeable in his Being , Wisdom , Power , Holiness , Justice , Goodness , Truth and Faithfulness . II. That there are three Persons in the Godhead , the Father , the Son , and Holy Spirit ; and that these three are One God , the same in Essence , equal in Power and Glory . Of the Decrees of God. III. THat the Decrees of God are his Eternal Purpose according to the Counsel of his Will , whereby for his own Glory he hath foreordained whatsoever comes to pass , even those Evils that his Wisdom and Justice permits for the manifestation of the Glory of those his Attributes : And that God executes his Decrees in the Works of Creation and Providence . Of Creation . IV. THat the Works of Creation are God's creating all things of nothing by his Word of Power , in six days , and all very good . That God created Man Male and Female , after his own Image , in Knowledg , Righteousness , and Holiness , with Power and Dominion over the Creatures . Of God's Providence . V. WE believe that God's Works of Providence are his most holy , wise , and powerful preserving , and governing all his Creatures , and their Actions . Of the holy Scriptures . VI. WE believe the holy Scriptures of the Old and New Testament are the Word of God , and are the only Rule of Faith , and Practice ; all things being contained therein that are necessary for us to know concerning God , and our Duty unto him , and also unto all Men. That all Persons ought to read , hear , and understand the holy Scriptures . That the Light of Nature , and Works of Providence , tho they declare plainly there is a God , yet not so effectually as the holy Scriptures ; nor can we know without them how , and in what space of time God created all things . Neither came we any other ways but by the holy Scriptures to the Knowledg of Christ the blessed Mediator ; which indeed none can savingly know but by the Word and Spirit of God. Of Original Sin. VII . WE do believe , that God having created Man , he entered into a Covenant of Life with him , upon the condition of perfect Obedience ; making the first Adam a common Head to all his Seed : and that our first Parents being left to the freedom of their own Will , fell from the Estate wherein they were created , by eating of the forbidden Fruit : and that Adam being set up as a publick Person , we all sinned in him , and fell with him into a state of Sin , of Wrath and Misery ; the Sinfulness of which state consists in the guilt of Adam's first Sin , the want of Original Righteousness , and the Corruption of our whole Nature : from whence all actual Sins proceed , as Water out of a filthy and an unclean Fountain . So that not only by Imputation all Men became Sinners in the first Adam , but also as the same corrupt Nature is conveyed to all his Posterity , who descend from him in ordinary Generation . By this Sin all Mankind lost the Image of God , and Communion with him , being liable to all the Miseries of this Life , and to Death itself ; and also are dead in Sins and Trespasses , and obnoxious to the Wrath of God , and the eternal Pains of Hell for ever . Hence we say that all are conceiv'd and born in Sin , and are the Children of Wrath , even the Elect as well as others , being wholly defiled in all the Faculties and Parts of Soul and Body , and utterly indisposed and disabled to do any thing that is spiritually good , and wholly inclined with a strong propensity to all things that are evil . Of Man's Free-will . VIII . WE believe Man in his state of Innocency had freedom of Will to do good ; but by the Fall he hath utterly lost all that Power and Ability , being wofully depraved in all the Faculties of his Soul ; there being in the Will and Mind of all naturally much Enmity against God , and a total aversion to him , and to every thing that is spiritually good ; loving Darkness , and rebelling against the Light. But when a Man is renewed by Divine Grace , tho there is no force put upon the Will , yet it is made willing , and acts freely , in the day of God's Power : tho the Work is not perfect in any Faculty in the Regenerate , nor will be in this Life . Of Christ the Mediator . IX . WE believe that God having , out of his own meer good Pleasure , and infinite Love , elected some Persons of the lost Seed of the first Adam unto everlasting Life , from all Eternity , did enter into a Covenant of Grace with the second Person of the Trinity , ( who was set up as the common Head of all the Elect ) to deliver them out of the state of Sin and Misery , and to bring them into a state of Salvation and eternal Happiness . That the second Person in the Godhead , ( being the eternal Son of God , Coessential , and Coequal with the Father ) according to that holy Covenant and Compact that was between them both , became Man , or assumed our Nature , and so was , and continueth to be God and Man in two distinct Natures , in one Person for ever . And that he the Son of God by his becoming Man , did take unto him a True Body , and Reasonable Soul , being conceived by the holy Spirit in the Womb of the Virgin , and was born of her , yet without Sin. Of the Offices of Christ. X. WE believe that the Lord Jesus Christ , who is our Redeemer , and the one blessed Mediator between God and Man , executeth a threefold Office , both the Office of a Priest , the Office of a King , and the Office of a Prophet . First , That he executeth the Office of a Priest , ( 1. ) In his once offering up himself a Sacrifice , to satisfy Divine Justice , and to reconcile God to us , and us to God. ( 2. ) And in making continual Intercession for us , that the Merits of his Blood may be made effectual unto us . Secondly , That he executeth the Office of a King in subduing us unto himself , and in giving us Laws and holy Precepts , by which we ought to walk ; and also in his restraining and conquering all his , and our Enemies . Thirdly , That he executeth the Office of a Prophet , in revealing to us by his Word and Spirit , the whole Will of God concerning all things that appertain to Faith and Practice . Of Christ's Humiliation and Exaltation . XI . WE believe that Christ's Humiliation consisted in that great Condescension of his in assuming our Nature , and being born in a low condition , made under the Law , undergoing the many Miseries of this Life , the Wrath of God , the Curse of the Law , and the ignominious Death of the Cross , continuing under Death for a time . And that his Exaltation consisteth in his rising again from the dead the third day , and in his ascending up into Heaven , in sitting at the Right-hand of God ; Angels , Powers , and Principalities being made subject unto him ; and in his being made Judg of the quick and dead . Of effectual Calling . XII . WE do believe that we are made Partakers of the Redemption purchased by Christ , by the effectual Application of his Merits , &c. unto us by the Holy Spirit , thereby uniting us to Christ in effectual Calling : And that effectual Calling is the Work of God's Free Grace , who by his Spirit works Faith in us , who are altogether passive therein ; and convincing us of Sin and Misery , enlightning our Minds in the Knowledg of Christ , and renewing our Wills , and changing our whole Hearts , he doth perswade and enable us to imbrace Jesus Christ freely , as he is offered in the Gospel . Of Justification . XIII . WE do believe Justification is a free Act of God's Grace , through that Redemption which is in Christ , ( who , as our Head , was acquitted , justified , and discharged , and we in him , when he rose from the Dead ) and when applied to us , we in our own Persons are actually justified , in being made and pronounced righteous , through the Righteousness of Christ imputed to us ; and all our Sins , past , present , and to come , for ever pardon'd ; which is receiv'd by Faith alone . And that our Sanctification , nor Faith it self , is any part of our Justification before God ; it not being either the Habit , or Act of Believing , or any Act of Evangelical Obedience imputed to us , but Christ , and his active and passive Obedience only , apprehended by Faith : and that Faith in no sense tends to make Christ's Merits more satisfactory unto God ; but that he was as fully reconciled and satisfied for his Elect in Christ by his Death before Faith as after ; otherwise it would render God only reconcileable , ( not reconciled ) and make Faith part of the Payment or Satisfaction unto God , and so lessen the Merits of Christ , as if they were defective or insufficient . Yet we say , it is by Faith that we receive the Atonement , or by which means ( as an Instrument ) we come to apprehend and receive him , and to have personal Interest in him , and to have our free Justification evidenced to our own Consciences . Of Adoption . XIV . WE believe Adoption is an Act of God's Free Grace , whereby such who were the Children of Wrath by Nature , are received into the Number , and have Right to all the Privileges of the Sons of God ; and that such who are adopted , are also by the Spirit regenerated , and hence said to be born of God. Of Sanctification . XV. THAT Sanctification is the Work of God's Free Grace also , whereby we are renewed in the whole Man after the Image of God , and are inabled more and more to die unto Sin , and live unto Righteousness . And that the Benefits we receive , and which flow from or accompany Justification , are Adoption , Sanctification , Peace of Conscience , Manifestations of God's Love , Joy in the Holy Ghost , an Increase of Grace , an Assurance of eternal Life , and final Perseverance unto the end . Of the Souls of Men at Death . XVI . WE believe , that at Death the Souls of Believers are made perfect in Holiness , and do immediately pass into Glory ; and their Bodies dying in Union with Christ , or dying in the Lord , do rest in their Graves till the Resurrection , when they shall be raised up in Glory . And that their Souls being reunited to their Bodies , they shall be openly acknowledged , and acquitted , and made compleatly blessed , both in Soul and Body , and shall have the full Injoyment of God to all Eternity . And that the Souls of the Wicked at their Death are cast into Hell , or are in Torment : and that their Bodies lie in the Grave under Wrath , and shall by virtue of the Power of Christ be raised from the Dead ; and their Souls being re-united to their Bodies , shall be judged and condemned , and cast into a Furnace of Fire , or into unspeakable Torment , with the Devil and his Angels , for ever and ever . Of the Law. XVII . WE believe God requires Obedience of Man , and that the Rule of that Obedience is the moral Law as it is in the Hands of Christ ; which teacheth all Persons their Duty to God , and to Man ; the Sum of all being this , to love the Lord our God with all our Hearts , with all our Souls , and with all our Strength , and our Neighbours as our selves . And that tho the Law is abolished as a Covenant of Works , and as so considered , we are dead to it , and that dead to us ; yet it remains as a Rule of Life and Righteousness for ever . XVIII . We believe no mere Man , since the Fall , is able in this Life perfectly to keep the Holy Law of God ; and that every Offence against the Law deserves eternal Death , tho some Sins are more heinous in God's Sight than others . And that God , as a simple Act of Mercy , will not , doth not , pardon any Man ; neither doth it seem consistent with his Holiness and Justice so to do , without a full Satisfaction : wherefore he substituted Christ in our room and stead , perfectly to keep the whole Law , and to die , or bear that Wrath which we deserved for our breaking of it ; he being pleased in his infinite Love and Grace to transfer our Sins , Guilt and Punishment , upon his own Son , ( who took our Nature upon him , as our blessed Head and Representative ) that his active Obedience and Righteousness might be our just Title unto eternal Life ; and his Death ( who bore our Hell-Torments ) be our full Discharge from the Wrath of God , and eternal Condemnation . And that all who would receive this Title , and have this Discharge so as to escape God's Wrath , and the Curse of the Law , must fly to Christ , and lay hold on him by Faith ; which Faith is known by its Fruits , having lively , Sin-killing , Soul-humbling , Self-abasing , Christ-exalting , and Heart-purifying Operations , always attending it . Of Faith and Repentance . XIX . WE believe that Faith is a saving Grace , or the most precious Gift of God ; and that it is an Instrument whereby we receive , take hold of , and wholly rest upon Jesus Christ , as offered to us in the Gospel . That Repentance unto Life is also a saving Grace , whereby a Sinner , out of a true Sense of Sin , and Apprehension of God's Mercy in Christ , doth with Grief and Hatred of his Sins , turn from them . And that tho Repentance is in order of Nature called the first Principle of the Doctrine of Christ , yet we believe no Man can savingly repent , unless he believes in Jesus Christ , and apprehends the Free Pardon and Forgiveness of all his Sins through the Blood of the everlasting Covenant , and the Sight and Sense of God's Love in a bleeding Saviour ; being that only thing that melts and breaks the stony Heart of a poor Sinner , as the Sight of a free Pardon from a Prince humbles the stout Heart of a rebellious Malefactor . Of the Means of Grace . XX. WE believe that the outward and more ordinary means , whereby Christ communicates to us the Benefits of Redemption , are his Holy Ordinances , as Prayer , the Word of God , and Preaching , with Baptism , and the Lord's Supper , &c. and yet notwithstanding it is the Spirit of God that maketh Prayer , Reading , &c. and specially the Preaching of the Word , effectual to the convincing , converting , building up , and comforting , through Faith , all the Elect of God unto Salvation . And that it is the Duty of all , that the Word may become effectual to their Salvation , to attend upon it with all Diligence , Preparation , and Prayer , that they may receive it with Faith and Love , and lay it up in their Hearts , and practise it in their Lives . Of Baptism . XXI . WE believe that Baptism is a Holy Ordinance of Christ , or a pure Gospel-Institution ; and to be unto the Party baptized , a sign of his Fellowship with Christ in his Death , Burial , and Resurrection , and of his being grafted into him , and of Remission of Sins , and of his giving himself up to God , through Jesus Christ , to walk in Newness of Life . We also believe that Baptism ought not to be administred to any but to those who actually profess Repentance towards God , and Faith towards our Lord Jesus Christ. That the Infants of Believers ought not to be baptized , because there is neither Precept , or Example , or any certain Consequence in the Holy Scripture for any such Practice : And we ought not to be wise above what is written . And that a human Tradition or Custom ought not to be regarded , but that it is sinful , and abominable . We believe also that Baptism is only rightly administred by Immersion , or dipping the whole Body in Water , into the Name of the Father , and of the Son , and of the Holy Spirit ; according to Christ's Institution , and the Practice of the Apostles ; and not by sprinkling , or pouring of Water , or dipping some part of the Body in Water , after the Tradition of Men. And that it is the indispensible Duty of such who are baptized , to give up themselves to some particular orderly Church of Jesus Christ , and to walk in all the Commandments and Ordinances of the Lord blameless : Baptism being an initiating Ordinance . Of a true Church . XXII . WE believe a true Church of Christ is not National , nor Parochial , but doth consist of a number of godly Persons , who upon the Profession of their Faith and Repentance have been baptized , and in a solemn manner have in a Holy Covenant given themselves up to the Lord , and to one another , to live in Love , and to endeavour to keep the Vnity of the Spirit in the Bond of Peace : Among whom the Word of God is duly and truly preach'd ; and Holy Baptism , the Lord's Supper , and all other Ordinances are duly administred , according to the Word of God , and the Institution of Christ in the Primitive Church : watching over one another , and communicating to each other's Necessities , as becometh Saints ; living Holy Lives , as becomes their sacred Profession ; and not to forsake the assembling themselves , as the manner of some is ; or to take leave to hear where they please in other Places when the Church is assembled , but to worship God , and feed in that Pasture , or with that Church , with whom they have covenanted , and given up themselves as particular Members thereof . Of Laying on of Hands . XXIII . WE believe that laying on of Hands ( with Prayer ) upon baptized Believers , as such , is an Ordinance of Christ , and ought to be submitted unto by all such Persons that are admitted to partake of the Lord's Supper ; and that the end of this Ordinance is not for the extraordinary Gifts of the Spirit , but for a farther Reception of the Holy Spirit of Promise , or for the Addition of the Graces of the Spirit , and the Influences thereof ; to confirm , strengthen , and comfort them in Christ Jesus ; it being ratified and established by the extraordinary Gifts of the Spirit in the Primitive Times , to abide in the Church , as meeting together on the first Day of the Week was , Act. 2.1 . that being the Day of Worship , or Christian Sabbath , under the Gospel ; and as Preaching the Word was , Acts 10.44 . and as Baptism was , Mat. 3.16 . and Prayer was , Acts 4.31 . and singing Psalms , &c. was , Acts 16.25 , 26. so this of laying on of Hands was , Acts 8. & ch . 19. For as the whole Gospel was confirmed by Signs and Wonders , and divers Miracles and Gifts of the Holy Ghost in general , so was every Ordinance in like manner confirmed in particular . Of the Lord's Supper . XXIV . WE believe that the Holy Ordinance of the Lord's Supper , which he instituted the Night before he was betrayed , ought to be observed to the end of the World ; and that it consisteth only in breaking of Bread , and drinking of Wine , in remembrance of Christ's Death ; it being appointed for our spiritual Nourishment , and Growth in Grace , and as a farther Engagement in , and to all Duties we owe to Jesus Christ , and as a Pledg of his eternal Love to us , and as a Token of our Communion with him , and one with another . And that due Preparation and Examination is required of all that ought to partake thereof ; and that it cannot be neglected by any approved and orderly Member without Sin. Of Church-Officers . XXV . WE do believe that every particular Church of Christ is Independent ; and that no one Church hath any Priority or Super-intendency above or over another : and that every Church ought to be Organical : that an Elder , or Elders , a Deacon , or Deacons , ought to be elected in every Congregation , according to those holy Qualifications laid down in the Word of God : and that the said Elders and Deacons so chosen , ought solemnly to be ordained with Prayer , and laying on of Hands of the Eldership . That such Churches as have not Officers so ordained , are disorderly , there being something still wanting . Of Prayer . XXVI . WE believe Prayer is a holy Ordinance of God , and that it ought to be performed by the Help and Assistance of the Holy Spirit ; and that not only the Prayer Christ taught his Disciples , but the whole Word of God is to be our Rule how to pray , and pour forth our Souls unto God : and that it is the indispensible Duty of all godly Families ( and others also ) as well as private Christians , daily to pray for all things they need , and to give Thanks every Day for all good things they receive : and that the Omission of this Duty is a great Scandal to Religion , and a great Evil when it is carelesly or negligently performed . Of singing of Psalms , &c. XXVII . WE believe that singing the Praises of God , is a holy Ordinance of Christ , and not a part of Natural Religion , or a moral Duty only ; but that it is brought under Divine Institution , it being injoined on the Churches of Christ to sing Psalms , Hymns , and spiritual Songs ; and that the whole Church in their Publick Assemblies ( as well as private Christians ) ought to sing God's Praises , according to the best Light they have received . Moreover , it was practised in the great Representative Church , by our Lord Jesus Christ with his Disciples , after he had instituted and celebrated the Sacred Ordinance of his Holy Supper , as a commemorative Token of Redeeming Love. Of the Christian Sabbath . XXVIII . WE believe that one Day in seven , ought to be solemnly observed in the Worship of God ; and that by Moses's Law the Jews and proselyted Strangers were to keep the seventh Day : but from the Resurrection of Christ the first Day of the Week ought by all Christians to be observed Holy to the Lord , that being called the Lord's Day ; and the first time the Church met together after Christ's Ascension was on the Day of Pentecost , which was the first Day of the Week , as Tradition hath handed it down : and on that Day the Church also met together to break Bread , and make Collections for the poor Saints : and no mention is made that any one Gospel-Church kept the Jewish Sabbath in all the New Testament . And we believe that an Apostolical Precedent is equivalent to an Apostolical Precept in this case . Of Ministers , and their Maintenance . XXIX . WE do believe that every Brother that hath received a Gift to preach , having first pass'd the Probation of the Church , and being regularly called by the same , ought to exercise the said Gift to the Edification of the Church when desired ; and that no Brother ought to take upon him to preach , until he has a lawful Call so to do . Moreover , we believe that it is the indispensible Duty of every Church , according to their Ability , to provide their Pastor , or Elders , a comfortable Maintenance ; as God hath ordained , that he that preaches the Gospel , should live of the Gospel , and not of his own Labour ; but that he should wholly give himself up to the Work of the Ministry , and to watch over the Flock , being to be freed from all secular Business , and Encumbrances of the World : and yet that it is abominable Evil for any Man to preach the Gospel for filthy lucre sake , but he must do it of a ready mind . Of the First Covenant . XXX . WE believe that the first Covenant , or Covenant of Works , was primarily made with Adam , and with all Mankind in him , by virtue of which he stood in a justified state before the Fall , upon the condition of his own perfect and personal Obedience . But by the Fall he made himself uncapable of Life by that Covenant . That the Law God gave by Moses to Israel , was of the same nature of that given to Adam , being a second Ministration of it ; but not given for Life , but to make Sin exceeding sinful , and to shew how unable Man was in his fallen state to fulfil the Righteousness of God ; and so ( with the Ceremonial Law ) it was given in subservienty to the Gospel , as a Schoolmaster to bring Sinners to Christ. Of the New and Second Covenant . XXXI . WE believe the Covenant of Grace was primarily made with the second Adam , and in him with all the Elect , who as God-man , or Mediator , was set up from everlasting as a Common Person , or as their Head and Representative ; who freely obliged or ingaged himself to the Father for them , perfectly to keep the whole Law in their Nature that had sinned , and to satisfy Divine Justice by bearing their Sins upon his own Body , i. e. the Guilt of all their Sins , which were laid upon him : and that he sustain'd that Wrath and Curse in his Body and Soul , that was due to them for all their Transgressions : and having received their discharge from Wrath and Condemnation , he gives it out to all that believe in him , and obtain Union with him , who are thereby brought actually into the said New Covenant , and have a personal Right to all the Blessings thereof . Of Election . XXXII . WE do believe that God from all Eternity , according unto the most wise and holy Counsel of his own Will , freely and unchangeably decreed and ordained , for the manifestation of his own Glory , some Angels , and some of the lost Sons and Daughters of Adam , unto eternal Life ; and that their number is so certain and definite , that it cannot be either increased or diminished : and that others are left or passed by under a Decree of Preterition . And that those of Mankind that are predestinated and fore-ordained , are particularly and personally design'd unto eternal Life : and these God , according to his eternal and immutable Purpose , and good pleasure of his Will , did chuse in Christ ( the Head of this Election ) unto everlasting Glory , of his meer free Grace , without any foreseen Faith or Obedience and Perseverance therein , or any thing in the Creature as a Condition or Cause moving him thereunto ; and all this only to the Praise of his own glorious Grace . Of final Perseverance . XXXIII . WE believe all those whom God hath chosen , and who are effectually called , justified , and sanctified in Jesus Christ , can neither totally , nor finally fall away from a state of Grace ; but shall certainly persevere therein unto the end , and eternally be saved ; and this by virtue of their Election , or the immutable Decree of God , and the unchangeable Love of God the Father ; and by virtue of their Union with Christ , together with his Death , Resurrection , and Intercession ; as also from the nature of the Covenant of Grace , and Suretyship of Christ ; and through the indwelling of the holy Spirit , who abideth in them for ever . Of the Resurrection . XXXIV . WE believe that the Bodies of all Men , both the Just and Vnjust , shall rise again at the last day , even the same numerical Bodies that die ; tho the Bodies of the Saints shall be raised immortal and incorruptible , and be made like Christ's glorious Body : and that the dead in Christ shall rise first . Of Eternal Judgment . XXXV . WE believe that God hath appointed a Day in which he will judg the World in Righteousness by Jesus Christ , or that there shall be a general Day of Judgment , when all shall stand before the Judgment-seat of Christ , and give an account to him for all things done in this Body : and that he will pass an eternal Sentence upon all , according as their Works shall be . Of Marriages . XXXVI . WE believe Marriage is God's holy Ordinance , that is to say between one Man and one Woman : and that no Man ought to have more than one Wife at once : and that Believers that marry , should marry in the Lord , or such that are Believers , or Godly Persons ; and that those who do otherwise , sin greatly , in violating God's holy Precept : and that Ministers as well as others may marry ; for Marriage is honourable in all . Of Civil Magistrates . XXXVII . WE do believe the supream ▪ Lord of Heaven and Earth hath ordained Magistrates for the good of Mankind : and that it is our Duty in all civil and lawful things to obey them for Conscience sake ; nay , and to pray for all that are in Authority , that under them we may live a godly and peaceable Life : and that we ought to render unto Cesar the things that are Cesar's , and to God the things that are God's . Of lawful Oaths . XXXVIII . WE do believe it is lawful to take some Oaths before the Civil Magistrate ; an Oath of Confirmation being to put an end to all Strife : nay , and that it is our Duty so to do when lawfully called thereunto : and that those that swear , ought to swear in Truth , in Righteousness , and in Judgment . Of Personal Propriety . XXXIX . WE do believe that every Man hath a just and peculiar Right and Propriety in his own Goods , and that they are not common to others ; yet we believe that every Man is obliged to administer to the poor Saints , and to the publick Interest of God , according to his Ability , or as God hath blessed him . FINIS . POSTSCRIPT . THere is something contained in the 13 th Article that may seem to want some Explication , in these words ( speaking of a Man actually and personally justified ) that his Sins past , present , and to come , are all forgiven : We believing that if any Sins of a justified Person were afterwards charged upon him , it must of necessity make a breach in his unalterable and everlasting Justification , which is but one Act in God ; hence there is no Condemnation to them which are in Christ Jesus : yet I find an able and worthy Writer distinguisheth Pardon of Sin thus , viz. 1. Fundamentally in Christ , as a common Person of all the Elect before Faith , which lieth in Christ making full Satisfaction for all their Sins , meriting Faith for them , &c. 2. Actual , of all the Elect in Christ on believing ; this actual Pardon being nothing else but the actual Possession in their own Persons of their fundamental Pardon in the Person of Christ : And Dr. Tho. Goodwin speaks to the same purpose , to which I agree . And that this actual Pardon of the legal Guilt is twofold . 1. Formal , of all their Sins past , removing their legal Guilt . 2. Virtual , of all their Sins to come , preventing their legal Guilt . Dr. Ames speaks to the same purpose , and many others . I cannot see how a Believer should be for ever formally justified from all Sins past , present , and to come , and yet not formally pardoned . This Author which I have lately met with , distinguisheth well between Legal Guilt and Gospel Guilt ; the first obliging to Divine Wrath , or eternal Punishment ; the latter , i. e. Gospel Guilt , obliging to Gospel , or Fatherly Chastisement for Gospel-Sins . Now I see not but that as soon as a Believer is personally justified , all his Sins , tho not yet committed , as to legal Guilt , or vindictive Wrath , i. e. that Guilt that obliges to eternal Condemnation , are pardoned , for the reason before . Saith he , Virtual Pardon : keeps off Legal Guilt where it would be . To which I reply , if it be kept-off , so that it never comes upon Believers , then it follows they were actually pardon'd before in that respect : yet he says , Sins cannot be said to be formally pardon'd before formally committed ; but says , no Guilt can come upon them to Condemnation , tho new Guilt ; yet no new legal Guilt , because always justified . We see no hurt if his Terms be admitted . Object . What do Believers then pray for , when they pray for the Pardon of Sin ? Answ. 1. That God would not chastise them sorely , or afflict them as a Father , according to the greatness of their Offences . 2. That if his chastning Hand is upon us , he would be pleased graciously to remove it . 3. That he would be pleased to clear up to our Consciences , or give us the evidence of our Pardon through Christ's Merits , and that we may know we are compleat in Christ , or without spot before the Throne in our free Justification . 4. Nay , Believers are to pray to God to remove that Sin from them ( saith this worthy Author ) whose desert of Punishment cannot be removed from it ; and to spread their Sins before the Lord in the highest sense of the deepest demerit of all legal Punishment , so that they may put the higher accent upon the free Grace of God , and estimate upon the full Satisfaction of Christ , whereby their Persons are so fully freed from all actual Obligation to any Legal Punishment , the whole and utmost whereof their Sins deserve . 5. Moreover , that God would continue , and never revoke his most gracious Pardon , till he pronounceth the final Sentence of it at the day of Judgment , ( as well this Author notes ) for a renewed sense and assurance of its grant and continuance : and thus to pray , saith he , there are both Precepts and Promises . FINIS . Notes, typically marginal, from the original text Notes for div A47381-e1420 Joh. 4.24 . Job 11.7 , 8 , 9. Psal. 90.2 . Jam. 1.17 . Exod. 3.4 . Rev. 4.8 . Deut. 6.4 . Exod. 34.6 , 7. Mat. 28.19 . 1 Joh. 5.5 . Eph. 1.4 , 11. Rom. 9.22 , 23. Gen. 1. Heb. 11.3 . Gen. 1.26 , 27 , 28. Col. 3.10 . Eph. 4.24 . 2 Tim. 3.16 . Eph. 2.20 . Joh. 5.39 . Deut. 17.18 . Rev. 1.3 . Acts 8.30 . Gen. 1. & 3.15 , 16. Job . 20.30 , 31. & 21.24 . Gen. 3.5 , 6. Eccl. 7.29 . Rom. 3.23 . 1 Joh. 3.4 . Tit. 1.13 . Rom. 5.17 . Gen. 6.5 . Jer. 17.9 . Rom. 3.10 , 11 , 12 , 13 , 14 , &c. Jam. 1.14 . 1 Cor. 15.14 . Rom. 5.6 . Rom. 8.7 . Col. 1.22 . Mat. 15.19 . Rom. 7.7 , 14 , 17 , 18 , 23 , 24. Lam. 3.39 . Rom. 6.23 . Gal. 3.10 . Job 11.12 . & 15.14 . & 25.4 . Col. 3.10 . Tit. 1.13 . Psal. 51.5 . Eph. 2.2 , 3. Gen. 6.5 . Rom. 7.5 , 14 , 15 , 16 , 17 , 23 , 24. Ephes. 2.2 , 3. Rom. 8.7 . Job 24.13 . Ephes. 4.28 . Col. 1.21 . Psal. 110.3 . Rom. 7.11 , 17 , 18 , 23 , 24. Ephes. 1.4 . Rom. 3.20 , 21 , 22. Gal. 3.21 , 22. 1 Tim. 2.5 , 6. Joh. 1.14 . Galat. 4.4 . Rom. 9.5 . Luke 1.35 . Col. 2.9 . Heb. 7.24 , 25. Phil. 2.6 . Zech. 6.13 . Joh. 1.14 . 1 Tim. 2.5 . Heb. 2.14 . Mat. 2.26 , 38. Luke 1.27 , 31 , 34 , 3● . Gal. 〈…〉 . Heb. 〈…〉 . 1 Tim. 2.5 . Heb. 2.17 . Heb. 7.24 . Act. 15.14 , 15 , 16. 1 Joh. 2.2 . Heb. 7.25 . & 10.21 . & 9.24 . Isa. 33.22 . & 32.1 , 2. 1 Cor. 15.25 . Psal. 100. Acts 3.22 . Joh. 1.18 . 1 Pet. 1.10 , 11 , 12. Joh. 15.15 . & 20.31 . Gal. 4.4 . Heb. 12.23 . Isa. 53.2 , 3. Luk. 22.44 . Mat. 27.46 Phil. 2.8 . 1 Cor. 15.4 . Acts 2.24 , 25 , 26 , 27 , 31. 1 Cor. 15.4 . Mark 16.19 . Eph. 1.20 . Acts 1.11 . & 17.31 . 1 Pet. 3.22 . Joh. 1.11 . Tit. 3.5 , 6. Eph. 1.13 , 14. 1 Cor. 1.9 . Eph. 2.8 . Eph. 3.17 . 1 Cor. 1.9 . 2 Tim. 1.9 . 2 Thess. 2.13 , 14. Acts 2.37 . & 20.18 . Ezek. 36.27 . John 6.44 , 45. Rom. 3.23 , 24 , 25 , 26. Eph. 1.6 , 7. Tit. 3.7 . Rom. 5.15 , 16 , 17 , 18. 1 Cor. 1.30 . 2 Cor. 5.21 Act. 13.39 . 2 Cor. 5.21 . Phil. 3.7 , 8 , 9. Rom. 10.5 . 1 John 3.1 . John 1.10 . Rom. 8.14 . Gal. 2.16 . 1 John 3.1 , 2. & 4.7 . & 5.1 . 2 Thess. 2.13 . Eph. 4.13 . Rom. 6.5 , ● 7. Rom. 8.29 , 30. Rom. 5.1 , 2 , 5. & 14.17 . Prov. 4 18. Joh. 51.3 . 1 Pet. 1.5 . 1 Cor. 15.43 . Mat. 25.23 Mat. 10.32 1 Joh. 3.2 . 1 Cor. 13.12 . 1 Thess. 4.17 , 18. 2 Cor. 5.1 , 2 Phil. 1.21.22 . Luk 16 ●5 1 Pet. 3.19 , 20. Luke 16.23 , 24. Acts 1.25 . 1 Pet. 3.19 Ps. 49.11 . John 9.28 , 29. 2 Thess. 1.8 , 9. Mich. 6.8 . 1 Sam. 15.22 . Rev. 2.14 . Mat. 19.17 Mat. 22.37 , 38 , 39 , 40. 1 Joh. 3.4 . Rom. 7.3 , 4 Gen. 6.5 . Rom. 3.9 , 10 , 11 , 12 , &c. Ezek. 8.6 . 1 Joh. 5.16 Ps 78.17 , 32 , 56. Exod. 34.6 Rom. 3.25 , 26. Gal. 4.4 . Isa. 53.4 , 5 , 6 , 10 , 11. 1 Pet. 2.24 . Rom. 8.1 . John 5.24 . John 3.15 , 16. Heb. 6.18 , 19 , 20. Col. 2.12 . Acts 15.9 . Acts 2.36 . Job 42.5 . 1 Pet. 2.7 . John 3.3 . John 1.12 . Isa. 26.3 , 4. Phil. 3.9 . Ephes. 2.8 . Acts 2.37 . Joh 2.12 . Jer. 3.22 . & 31.18 , 19. Ezek. 36.31 . 2 Cor. 7.10 . Isa. 1.16 , 17 Heb. 6.1 , 2. Zic . 12.10 . Acts 2.36 . Mat. 28.19 , 20. Acts 2.42 , 46 , 47. Neh. 8.8 . 1 Cor. 14.24 , 25. Acts 26.32 Psal. 19.8 . Rom. 1.15 , 16. Acts 20.32 Rom. 10.13 , 14 , 15 , 16 , 17. Prov. 8.34 . 1 Pet. 2.1 , 2. Ps. 119.18 Heb. 4.2 . 2 Thess. 2.10 . Jam. 1.25 . 1 Pet. 3.21 1 Cor. 12.13 . Mat. 28.19 , 20. Rom. 6.3 , 4 , 5. Col. 2.12 , 13. Gal. 3.27 . Acts 2.38 . & 22.16 . Acts 8.37 . Col. 2.21 , 22. Rev. 22.18 Prov. 30.6 . Mat. 28.19 , 20. Mat. 3.16 . Joh. 3.23 . Acts 8.38 . Rom. 6.3 . Col. 2.13 . Acts 2.41 , 42. & 5.13 , 14. 1 Pet. 2.5 . Luke 1.6 . Acts 2.40 , 41 , 42. Eph. 4.3 . Acts 2.40 , 41 , 42 , 43 , 44 , 45 , 46 , &c. 1 Cor. 16.1 , 2. Heb. 10.25 . Heb. 5.12 . & 6 , 1 , 2. Acts 8. & 19.6 . Eph. 1.13 , 14. Acts 8. & 19. Heb. 2.3 , 4. Mat. 26.26 , 27 , 28. Mark 14.21 , 22 , 23. Luke 22.19 , 20. 1 Cor. 11.23 , 24 , 25 , 26 , 27. Acts 20.17 . 1 Tim. 3.1 , 2 , &c. Tit. 1.5 . 1 Tim. 3.2 — 12. Tit. 1.5 , 6 , 7 , 8. Acts 13.3 . 1 Tim. 5.22 . & 4.14 . Phil. 4.6 . Psal. 65.2 . 1 John 4.23 . 1 Pet. 2.5 . Rom. 8.26 . John 5.14 . Psal. 47.7 . Eccl. 5.1 , 2. Jam. 5.16 . Eph. 6.18 . 1 Cor. 14.14 . Col. 4.2 . Josh. 24.15 . Gen. 18.19 . Jer. 10.25 . Eph. 5.19 . Col. 3.16 . Acts 16.25 Heb. 2.12 . Jam. 5.13 . Mat. 26.30 Mar. 14.26 Exod. 20. Rev. 1.10 . Act. 2.1 , 2. Acts 20.7 . 1 Cor. 16.2 1 Tim. 3.2 . Eph. 4.11 . 1 Pet. 4.10 Rom. 12.6 , 7. 1 Cor. 9.9 — 14. Rom. 15.27 . Gal. 6.6 . 1 Tim. 5.15 . 1 Pet. 5.2 . Gen. 2.17 . Rom. 3.12 . Rom. 10.5 . & 5.10 to 30. Rom. 3.19 , 20. 2 Cor. 3.9 , 11. Rom. 7.7 , 8 , 9 , 10 , 11 , 12 , 13. Gal. 3 10. Zech. 6.13 . Rom. 3.23 , 24 , 25 , 26. Isa. 57.5 , 6 , 10 , 11. Rom. 8.3 . Heb. 9.15 , 16 , 17. Heb. 7. ● Luk. 2● 1 Cor. 11. ● Rom. 6.2 . & 8.16 , 17 , 1● . Rom. 8.29 , 30 , 31. Acts 13.48 . Rom. 9.11 . 1 Thess. 4.4 , 5. Eph. 1.3 , 4 , 11. ● Thess. 2.13 . Rom. 8.28 , 29 , 30 , 31. Joh. 10.28 , 29. Rom. 8.38 , 39 ▪ Rom. 8 . 3● ▪ 33 , 3● 2 Tim. 2. ● 2 Cor. 6.17 . Acts 17.31 . 2 Cor. 5.10 . Eccles. 12. Gen. 3.24 . Mat. 19.5 . 1 Cor. 6.16 . Eph. 5.31 . Rom. 7.4 . Heb. 13.4 . Rom. 13.1 , 2 , 3. Tit. 3.1 . 1 Pet. 2.13 . Mat. 22.21 . Exod. 20.7 . Jer. 4.2 . Gen. 24.2 . Neh. 5.12 . Heb. 6.16 , 17. Exod. 20.17 . Acts 5.4 . & 20.33 . Notes for div A47381-e8130 Rom. 8.1 . Mr. Tho. Gilbert . Dr. Ames saith , that not only the Sins of a justif●●● Person that are past are remitted , but also in some sort these to come , Num. 23.25 . Joh. 5.24 . yet he distinguishes between a formal and virtual Pardon : Sins past , says he , are remitted to themselves , Sins to come , in the Subject or Person sinning . 
A47095	----	Zion in distress, or, The sad and lamentable complaint of Zion and her children wherein are demonstrated the causes of her miserable calamities, and her faith in God ... : also shewing the dreadful controversie God hath with the beast of Rome ... Keach, Benjamin, 1640-1704. 1666 Approx. 85 KB of XML-encoded text transcribed from 31 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A47095 Wing K108 ESTC R18256 12349532 ocm 12349532 59937 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47095) Transcribed from: (Early English Books Online ; image set 59937) Images scanned from microfilm: (Early English books, 1641-1700 ; 213:14) Zion in distress, or, The sad and lamentable complaint of Zion and her children wherein are demonstrated the causes of her miserable calamities, and her faith in God ... : also shewing the dreadful controversie God hath with the beast of Rome ... Keach, Benjamin, 1640-1704. [8], 52 p. Printed in the fatal year, London : [1666] In verse. Written by Benjamin Keach. Cf. BM. Later editions are entitled: Sion in distress. Date of publication from Wing. Reproduction of original in Yale University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Also shewing The dreadful controversie God hath with the Beast of Rome , and Mother of Harlots , and all Adversaries and Nations of the world for Zion's sake . Lam. 1.12 . Is there any sorrow like unto my sorrow ? Vers . 17. Zion spreadeth forth her hands , and there is none to comfort her . London . Printed in the Fatal Year . THE AUTHOR To the Reader . Courteous Reader , IF these ensuing illiterate and homespun-Poems come to thy hand , let me crave this of thee , viz. Diligently and impartially to peruse them ; and do not censoriously judge , nor prejudicially condemne the plain and simple-hearted Author thereof : Neither doe thou slight them because of the lowness and meanness of the stile that they run in : But esteem them rather for the honesty of the matter , then for their Elegancy ; more for their Vertue , than for the Variety of Scholastick Expressions . I never learned the Art of Rhetorick , nor courted the Universities . Neither have I studied to deliver my self in that stile that might tend either to the pleasing of the Mind , Fancies , Or vain Humours of any ; nor to delight the Ear , but to affect the Heart ; not to stir up the Mind to Mirth , but to move the Soul to Mourn . And if , Courteous Reader , thou art a Christian , one that art truly and really born from Above , of the free Woman , and brought up vertuously in the Heavenly Family ; if so , I am perswaded that I need not inforce many Arguments to induce thee to a kinde acceptance of what I present thee with , because it treateth of the state of Her whose Womb did bear thee , and whose Paps have spiritually giv'n thee suck . Shall thy dear Mother be in a miserable languishing state and condition , and not her own dear Children incline with all diligence to her mournful Complaints ? God forbid . If I have misrepresented the state of ZION this day , in any thing , I humbly crave pardon : I have writ according to the measure of Light received . The Subject is Divine , and I confess too high and good to be so low and badly handled ; too worthy for such an unworthy VVorm to meddle with . Such as it is , I here present to you : I have , with Mary , done what I could ; you must not expect a mans Head upon a Childs Shoulders . And if it prove acceptable in your eyes , I matter not how I and it are censured by others : It cannot speed worse then She doth for whose sake I have writ these Lines . This onely I intreat of thee . Let Zions Captivity be thy Misery , and never adde thou to her Afflictions : So shall I be thine for ever , in all Christian Service . Farewel . Let Zealots carp at Homer , if they will , And barke like Dogs , until they barke their fill : True Protestants will not offended be ; 'T is onely Popish Imps will snarle at me . To his Friend the AUTHOR . WHat Muse is this doth thus possess thy brain , That leads thy Genius to so high a strain ? Must thy aspiring thoughts needs now rehearse Thy Mothers Groans in such a kind of dress ? What , Poet-like , thy self deliver now ? Is Prose too mean , to let the World know how She is opprest by Rome's black hellish Crew , How in her Blood they did their hands imbrew ? Let thy Endeavour ● prosper ; let them prove To be Rome's shame : A Token of thy Love To thy distressed Mother , ( now the scorn Of black-mouth'd Imps , the Sons of Satan born . ) Aspiring Soul ! What from her Sorrows clime To a Prophetick Spirit in thy Rime ! Fore-telling how she shall delivered be From all those Bloody ▪ Hounds , whom thou do'st see God will destroy ; and will thy Mother make Heavens Glory & Earths Joy , for his Name sake . Jehovah bless thy work , this Book , though small , And make it prove a Preface to Rome's Fall. Vale. ZION IN DISTRESS : OR , The Sad and Lamentable Complaint of Zion and Her Children . Zion's Sons . ATtend all People , hearken and draw near : What doleful noise is that soun●s in my ear ? Me thinks I hear a very dismal Cry , Like one that doth lament most bitterly ; And by the mournful voice that I do hear , Some VVoman is in great distress , I fear . The more I mind t●is Cry , and do give heed , The more my heart is pierc'd and made to bleed : O how I thirst to know who this should be , That makes my Soul to grieve and sigh in me ! A Person of great Honour and Descent , Doubtless this VVoman is , that doth lament ; Highly descended ; born she 's from above ; Nurs'd in the Chambers of the Fathers Love : Espoused to a Prince of high degree ; For King of kings , and Lord of lords is He. Alas , alas , poor Zion ! Is it thou ? O mourn my Soul , and let my Spiri bow : Let all that love the Bridegroom , mourn for grief ; For Zion weeps , as one past all Relief . But why , O Zion , lov'd of the most High , Dost thou lament and mourn so bitterly ? ZION . Ah! poor I am , mean , low , and desolate ; And few there be that pity my estate : A long time I have in the VVilderness VVander'd about in sore and great distress ; Hiding my self from the Beasts furious rage , And there have been until this very Age : And having lately look'd a little out , Again he spy'd me , and doth search about : For to destroy me 't is his full intent , Or drive me back again his mind is bent : No rest nor peace to me or mine he 'll give , Declaring that we are not fit to live . The Dragon too , hath with this Beast combin'd To spoil both me and mine , when Us they find . Th' old Lion , Lioness , and Lions VVhelp , Come out against me , other Beasts to help . Dogs , Bulls , and Bears , and VVolves do all agree To rend and tear , and make a spoil of me . O that e'er I , so delicately bred , And my dear Babes , at the Kings Table fed , Should be this day as one even quite cast out , And they as Sheep now scatter'd round about . Now to deliver me , there 's none dare venter ; The Truth would fain , but knows not how to enter : And Justice that is made to stand far off ; VVhilst I become the Object of mens scoff . Zion am I , that no man doth regard ; Mens hearts against me now are grown so hard : Hurl'd to and fro , and tost as with the wind ; And not one Dram of Comfort can I find . My Children , which both young and tender are , The fierce looks of these Beasts do greatly scare . And some they seiz upon as their own Prey , And them into their Dens do bear away ; Where they are kept in sore captivity , Mourning for me , and their extremity ; Who for Christ Jesus sake , with much content , Do from their Foes indure all punishment : For they in Prison rather chuse to lie , Then to obtain , by sin , their liberty . The spoiling of their Goods with joy they take , Before they will the Lord of Life forsake ; Or to be sent out of their native Soyl , Before they will their Consciences defile ; Or otherwise to suffer or be slain , Than to expose the Gospel to disdain . These are the Souls I love , I love most dear , Who for the Gospels sake exposed are To all those troubles I before did tell , That they with Christ for evermore might dwell : But O that men should ever be so blind , Who lived have where Gospel-Light hath shin'd , My Children dear thus for to persecute ▪ Because they can't Gods holy Name polute ! If they were cast amongst the Turks or Jews , Doubtless they would not them so badly use , As some of mine have been within this Nation , For witnessing against abomination . Ah! Wo is me ! for this is a sad time ; Now Godliness is counted for a Crime : The Gospel now , poor Souls , you must not preach ; For of their Laws , they say it is a breach ; Nor meet together in Christs holy Name , But to the Goal you must go for the same : If you do venture once more and again , Then Banishment or Death must be your pain . Alas poor Souls ! If this falls to your lot , 'T will be for good : Don't care for it a jot . Though I c●●not forbear to grieve and mourn , That you thus dealt with are , whom I have born ; Yet I had rather you s●ould chuse to die , Than any of you should your Lord deny . But I lament , and greatly , for all those Who out of Ignorance do you oppose ; Who shall ere long be brought in unto me , For whom in pa●n I travel ti●l it be . But there are thousands more within this Land , Who with the Beast are like to fall or stand . I do grieve a●so , and that very sore , Because the Gospel wants an open Door ; Instead whereof , a piece of stuff is read , Whereby poor Souls in no wise can be fed , No better then the Body of a man Can nourish'd be with Husks , or Chaff , or Bran : Which my Beloved never did compose , Nor ever on poor men at all impose ; But the Inventions are of mens own Brain , O that therefore all would it much disdain . They to impose it , think it Policy , To keep themselves in safe security : Thus Jeroboam too , by his g●eat sin , Thought with himself in sa●ety to have bin . Gods Threshold is digg'd down by wicked ha●ds , And in its room another Threshold stands : But hark ! methinks I hear my Foes a hisling , As if some of my Sons of late were missing : O let me mourn , as w●ll indeed I may , For those dear Sons I lost the other day : But not because they 're to their Father gone ▪ For so they 're out o' th' storm that 's coming on ; But ●ather ' c●use they might have useful been To me , if God t' have spar'd them good had seen : And also ' cause the En●my doth boast Saying , Tour Expectation is quite lost . My very heart is pierced , whilst they say , Where is the God to whom so oft you pray ? For they having escap'd his mighty hand , Resolv'd to make more strong my heavy band . They do blaspheme , swear , curse , and domineer , As if nor God nor Devil they did fear . But to return , and of my great loss speak , This thing doth cause my very heart to ake ; For I do fear some did these idolize , As others to their worth did not them prize : Offe●ded doubtl●ss is my righteous God , That he hath struck me with his heavy Rod ; And yet my Children they do not agree That do remain , nor live in unity . Alas , I see hat love doth much decline Even ev'ry day , in these poor Babes of mine : Strifes and debates amongst them are so high , They envy one another piteously : They grieve themselves in this , and me also ; And unto Christ and Truth much wrong they do . O that they all were once but as one man , How would the Gospel spread an●●lourish then ! But ah ! this Rod their ju●gements han't inform'd , Nor yet their Conversation ●eform'd ; For some there are , that walk but carnally , And little m●nd the stroke of the most High : Alas with these it will go very bad , Whom frowns nor smiles will turn , nor yet the Rod. O mou●n , my Children ; you have not done well , The Voice within this Rod doth plainly tell . O mourn and weep , I say ; cry bitterly : For I , your Mother , weep , lament , and cry : Your Father loves you dear , and so ●o I ; In love h' hath smitten you assuredly : It 's doubt●esly to purge your Souls from s●n , Which you of late have much abounded in . And if that you your Ways do not amend , Some greater Judgement surely God will send : Besides the great reproach you bring to me , My dawning Glory you will hardly see . The day is dark that I have lived in ; And here of late much darker it hath been : Thick Clouds do hide the glorious glistering Skies , Some mists or fogs do shade or blind my Eyes . Because the day abides of my distress , Some Children fall now in the Wilderness , Who murmur in their hearts against the Lord , That Canaan to them he doth not afford . Alas , I shall be thin , before that I Be ready for that blessed Liberty : And some there are that seemingly do feed Amongst my Sheep , of whom I would be freed ; For though that they are called by my Name , Yet they do cause i● for to suffer shame : Some Truths of Christ indeed these do profess , But not his saving Grace and Life possess : I never brought them forth ; they are not mine : Do thou , O Hagar , own them ; for they 're thine : After the Flesh they 're born , and so do walk ; Though of the Spirit they do sometimes talk . The day draws near when such shall be afraid , All Hypocrites in me shall be dismaid . For such I therefore now do greatly grieve , Because that they do thus their Souls deceive . When the Bridegroom doth to his Chamber come , These in that glorious Place will finde no room ; But they must go into eternal Pain , If quickly now they are not born again . Thus do I spend my days in grief and care , Because so few the mighty GOD do fear . Though fearful Judgements he doth oft times send , It 's not his Word nor Works will make them bend ; Nor minde the operation of his hand ; They slight strange Prodigies by Sea and Land ; Which of great Ruines are a plain symptom , That from the God of Vengeance soon will come : For greater Judgements there are still behind , The Truth of which you all shall quickly find . ZION's SONS . O how can we this Lamentation hear ? Or patiently this doleful mourning bear ? That our dear Mother should take on her thus ; Our hearts are pain'd , our Spi●its fayl in us . Whence comes that Beast of whom thou hast complain'd● ▪ What is he , and how long hath he thus raign'd ? ZION . From Hell beneath , this Monster did proceed , As in the Revelations you may read : He is the Little Horn , the Man of Sin , Above twelve hundred years my Foe hath bin . Once he receiv'd , I know , a deadly wound , But for the same a cure he since hath found ; And ●eing heal'd , he glories in his power , As if he would me presently devour . ZION's SONS . Shall we arise against this Beast of Prey , To rescue thee , and take his strength away , Who hath so long time been thine Enemy , Ruling o'er thee and thine in cruelty ? Or shall he eve●●eign and domineer , As he hath done , without controul or fear ? ZION . No , stay a while ; I shall deliver'd be From his fie●ce wrath , and cruel ●yranny . When the set time is come , I fully know I shall deliver'd be , as Truth doth show ; For he that sitteth in the Heavens doth scorn At this great Rebel ; for his Son that 's born Heir of the World , and Prince of Kingdoms too , Shall surely ●eign , because it is his due : For God hath promis'd that his Son shall have The C●own , the K●ngdom , and the Scepter brave : Nations shall serve him ; Kings that have abhorr'd His Name , shall pay him homage , as their Lord : To JESUS all shall bow ; he shall be King , And to poor Zion shall Redemption bring . Wherefore my Children , I do say again , Do you not stir ; he hath some time to reign : Him to destroy , it is beyond your skill ; Your Wisdom and your Strength is to fit s●ill , Till his long months be out , yea , the last hour , None can consume or take away his power . To suffer still it is for me appointed , Till some to do this Work shall be anointed With Gods good Spirit , that most holy Oyl ; And then they shall this cruel Beast quite foyl . Your present work is therefore for to pray , To be prepared for that blessed Day . Be therefore ready , for the time draws near When he shall fall ; of this you need not fear . But since I see you active fain would be , Revenge your selves , I give you liberty , On one which a long time my Foe hath ●in ; If you would know his name you shall , 't is Sin ▪ Arise now , kill and slay ; upon him fall ; A worser Foe I 've not among them all . Spare not ; it 's he which always doth oppose Both you and I , and all that with Christ close . Until he is beat down , I shall not rise , Nor be deliver'd from my Enemies . Because of Sin my very heart doth ake , And much of this complaint doth therefore make . For it is Sin , together with the Devil , That is the cause of all my p●esent evil . O strive against them in Gods holy power , And give no place to them not for an hour . Besides them and the Beast , there is the Whore , Some wrongs I must impute unto her score ; For she doth call my Children Hereticks , , Phanaticks , also , for by such her tricks She keeps the World in such blindness , that so There 's very few that do my Children know : She takes from them their Souls most precious food , Because they can't partake with her vile brood : Besides , of her I have cause to complain , For she hath many of my Children slain ; She makes the Beast to run at me , and roar , And with his Horns oft-times my Sides to goar . She hath some Brats too , cloath'd in black & white , Which st●ike at me this day , with all their might ; But amongst all he● cursed hellish Train , None shall speed worse then they , when she is slain . ZION's SONS . Mother , What Whore is that ? for she shall rue : Hath she so many of our Brethren slew ? L●t Veng'ance be on her , Gods Saints do cry , Whose D●aths are precious in their Father's Eye : ●hough she hath taken our good Name f●om us , ●et her not think she shall escape it thus . ●e do estèem our Names as precious Oyl , ●hich she hath labour'd so much to defile . 〈◊〉 know whom she should be , we do think long , 〈◊〉 hath unto us all done thus much wrong . ZION . She is great Babylon , of whom you 've read , Wh●ch owns not Christ in truth to be her Head. This is that Romish Antichristian Harlot , Who for long time hath sat bed●●k'd in Scarlet , Upon the Beast which from the Sea did rise , Whose Fore-head's spread with Names of Blasphemie● ; Who with the golden Cup that 's in her hand , Invites the Rich and Noble of the Land , For to commit the Sin of Fornication , Which to the Lord is great abomination . And now because that I abhor this Sin , She to this day my Enemy hath been ; And makes the Mighty Ones me to oppress , For laying open her great wickedness . ZION's SONS . Shall we arise ? Why should this wicked Whore Blaspheme our God , or wrong us any more ? She glories , and doth live deliciously : Both God , his Christ , and Us , she doth defie . And more then this , she thousands doth annoy ; Both Souls and Bodies too , she doth destroy . She stretcheth forth her hand ; and still doth crave Poor Innocents , that them she might inslave . Yea , to the whole World she has done such wrong , We her abhor more then the stinking Dung. Shall we now fill to her in the same Cup That she hath fill'd to us for to drink up ? Yea double to her double , saith Gods Word ; No mercy unto her at all afford . Shall we arise , O Zion , full of ire , To eat her Flesh , and burn her in the fire ? ZION . You instrumental in this work shall be ; Your Brother John long time since told it me . Esay also , and Jeremy before , Did clearly show you should destroy this Whore. And I perceive you this do understand , Which comforts me too , on the other hand : You are enlight'ned with the Angels Glory , As it hath been fore-told in sacred Story . As for my Children who before did live , Light from this Angel they could not receive . But you , my Sons , brought forth in these last days , Great things shall do , though many it gain-says . And you , I see , are earnest for to know The time when you this Whore shall overthrow : And I can't blame you in this very thing , Because great Glory to me it will bring : The Gospel too , over the world shall spread , And men instead of Husks shall feed on Bread : And Gospel-Freedom you shall then enjoy , No Popish Prelate you shall more annoy : Nor shall the Locusts of you make a prey , Because that Tythes to them you cannot pay . Those wicked Fiends of Hell shall then no more Have power for to sting and hurt the poor : They shall be cast with shame , as 't is most fit , Into that dismal , dark and smoaking pit : Thither they shall , I say , with wrath be turn'd , And with those lasting Flames they shall be burn'd . But to reply to what you have enquir'd , At present you must keep your selves retir'd ; To make attempts you ought for to defie , Till strength be given from the Lord on high . You now within the streets do lie for dead , Not knowing yet how to lift up your head ; But you shall then appea● to be alive , The Spirit of the Lord shall you revive . God hath ( I know ) let down the time exact , When he 'll begin his strange and dreadful Act , To the amazement of your Enemies , When God shall call his Mighty ones to rise : And from the Heav'ns you then shall hear a Voice , The which shall cause your Souls for ●o rejoyce ; And that will be to you so clear a call , That you straight way shall on this St●umpet fall . Wait now with patience therefore on the Lord , Until his saving strength he doth afford ; And make to him always your supplication , For from him onely is my expectation . O sigh with me , and in your Spirits groan , And send stro●g c●ies up to his gracious Throne ; Do you give him no rest , until he hath Made me the only Praise of all the Earth : And I 'll lift up my Voice to God on high , And make my moan to him , and thus will cry : O Lord , my Lord , consider my estate ; Let me remain no longer desolate . Am I not dear and precious in thy sight ? My sad Complaint do thou nor therefore slight ; But let thy Bowels now towards me move , For sure I am thou dost me dearly love ; Thou hast redeem'd me with thy precious Blood , And nothing thou hast thought fo● me too good . Lord , though I sinned have , do thou forgive , And let my Children dear in concord live : Teach them all truly to know thee , O Lord , And worship thee in peace , with one accord . Let not the wicked of me make a spoil ▪ Who Thee abhor , and Me esteem most vile . Thou dost cast down , and raise up ; wound and cure ; And nothing is to hard for thee , I 'm sure . Thou knowst my grief , there 's nothing hid from thee Arise , O Lord , for to deliver me . Long time between the Serpent vile and me , Thou know'st there has been bitter Enmity ; Above five thousand years h' hath bruis'd my Heel , And I this day that grievous sore do feel : Thou hast declar'd , O Lord , my Seed shall break His cursed Head ; for thou wilt Vengance take On this vile Serpent , and his cursed Seed , Which first did wound my Heel , and made it bleed . But when , O Lord ? Is not the time yet come , That thou wilt put an end to his Kingdom ? In Achor's Valley open thou a Door , And make me sing , as once I did before . O do thou break the bonds of my distress , And bring me , Lord , out of this Wilderness : Let me break forth , like to the Sun most bright , And as an Army terrible in fight . O take away the Vail that covers me , And these thick Clouds , that I may clearly see What is thy mind in this thy Dispensation , And know the work of th●s my Generation . It 's time for thee , O Lord to plead my Cause , For wicked men make void thy Righteous Laws . Obedience to their Law , they say is Reason ; Thine to obey , they make as bad as Treason . Lord where thou sittest , thou dost see and hear That in their shame they glory without fear : Thy fearful Judgements they do not regard , But sin the more , their Hearts are grown so hard . Judgements deferr'd , in sin doth make them bold , Scorning in their vile course to be control'd ; As if thy dreadful hand their Lives did spare , To sin against thee without fear or care ; Saying within thei● hearts , We a●e past by , To serve our Lusts , in all Iniquity . Thinking that God who doth forbear to strike , Of them and their debauched ways doth like : Or else as if some interposing Cloud From Gods all-searching-Eye could be a shrou● : Supposing that thy Seat is so on high , That thou their sinful doings canst not spy : Or that since thou their Judgments hast delay'd , Thou l't do it still ; they are no whit afraid . Thus they thy blessed patience do abuse , And true Repentance wickedly refuse ; Whereby they do unto themselves procure Great wrath from Heaven , which they shall sure endure ; And fit themselves for the great day of slaughter , When into sorrow shall be turn'd their laughter . Thy sev'n last plagues thou wilt pour forth on them , Because they do both Grace and Truth contemn . And how canst thou with them so long forbear , Who to thy face thee scornfully do dare ? Saying , Make speed , that we thy work may see , And know thy Counsel , whatsoe'er it be . Is not their sinful Cup fill'd to the top , That thou mightst off these mighty Cedars lop ? Cut down these Trees , O Lord , but spare thy Vine , Which thou amongst the Trees hast chose for thine . Make that , O God , to flourish and be green , And fruitful , as before time it hath been . Thou brought'st this Vine from Egypt heretofore ; From thence , Lord , bring it out again once more : Make room for it to ●oot , the Land to fill ; The Boughs thereof , let shade the highest Hill. From Sea to Sea let her her Branches send . And from all w●ongs her graciously defend . Make up her Hedge , her Fence , which like a Wall , Secure and safe should keep her now from all Those wild Beasts of the field , with the wild Boar , Who to devour and waste will ne'er give o'er . Visit thy Vine , O Lord ; do thou behold That which thou plant'st and prisedst more then gold Do they not burn and of it make a spoil ? And thou dost hide thy face too all this while . Who is this Vine , but me whom thou hast chose ? Both Vine , and Lily , and thy Sharon Rose . I am thy Love , Dove , Undefiled One ; Why dost thou then let me be trod upon ? By thy own Grace , I am made thus to thee ; Consider now therefore my misery : For I am scorch'd and burnt in grievous pain ; And shall I never more thy Love obtain ? Hast thou withdrawn thy self for evermore ? And will these days of Sorrow ne'er be o'er ? O I am wounded , and in bitter smart ! Sure it 's not long ere these will break my heart . ZIONS SONS . Mourn , mourn , O Heav'ns ; and thou , O Earth bewail ; And weep , ye Saints , until your Spirits fail : For she that is the Glory of the Earth , Most High and Mighty , and of precious Birth , Lies sadly weltring almost in despair ; Her grievous sorrows no Tongue can declare . And now , my Brethren , come , I pray , come hither ; And in Gods fear let us confer together : Doth not G●ief seiz on you , my Brethren dear ? Doth not your hearts dissolve into a tear ? Doth not your eyes like to a fountain run ? Doth not all Joy now into Mourning turn ? Doth not your sleep also from you depart ? Are you not peirced to the very heart ? Are you , or are you not in bitterness , Because of Zion , and her sore distress ? How can our hearts delight in things below ? How can we sleep in peace as others do ? How can we comfort have , or comfort find : Or how can we the Worlds concernments mind ? How can we eat or drink with Hearts content , And not with Grief poor Zion's state lament ? Because that our dear Mother is a crying ; She sighs and sobs , as if she were a dying : She languisheth , and is in bitter pain , And in this state all do her much disdain : She is reproach'd by every drunken Sot , Being cast out , like to a broken Pot : She is despis'd and trod upon like Dung , The Drunkard of her makes his dayly Song . But I will turn , and will expostulate The case with Zion , touching her estate ; Why art thou sometimes up , then down again ? Sometimes at ease , sometimes in bitter pain : They 're doubtless throes ; chear up , and do not fear ; Deliverance , dear Soul , is very near : And though thy throes and pains should now give o'er ▪ Don't fear , thou shalt not die ; One or two more Shall bring that Child into the World , which thou Hast travel'd with in bitter pangs till now . O cry to God , thy Midwife he will be ; For I am sure he will deliver thee : He is the God that brings unto the Birth , He also 't is that gives strength to bring forth . O stay thy self upon thy blessed Lord , His gracious strength he will to thee afford : Vpon his Promises do thou depend , And thou shalt see deliverance at the end . ZION . Alas poor Hearts ! my God hath me forsook , My sighs he doth not mind , nor on me look ; To pity me ▪ he hath now quite forgot ; His anger 's kindled , and his wrath is hot : It burneth sore against me ; let me mourn ; For I am sorely spoiled , rent and torn : Like to a Ship with raging tempests toss'd , That suffers Shipwrack , ready to be lost . Ah wo is me , that ever I did on , And so unfaithful to my God have bin ! How beautiful and comely once was I ? Like to a Pearl in his most blessed Eye : I could not speak , but he would answer me , But now I lie in sore captivity . I cry and call , but he doth stop his Ear , And answers not , as if he had no care Of me ; but I will prove him once again , And not give over till I do obtain : Of Bowels he is full , and can't retain His anger , but will ease me of my pain . O Lord , I come ; I come again to thee ; O pardon , Lord , and do thou pity me : For when I said I was of thee forsaken , I see that I therein was much mistaken ; For I engraven am upon thy hand , And in thy sight for evermore shall stand . Awake , O Arm of God , and do not stay ; My Sorrows are so great , O say not nay . Hear me , dear Jesus , unto thee I cry ; My Heart doth bleed : O save me , or I die . CHRIST . In Heav'n where I do sit in Majesty , A Voice sounds in mine Ears continually ; And now of late much louder it doth cry : Sing therefore Hall●lujah . And doubtless 't is the voice of her I love , My Bowels in me do so greatly move ; I will therefore to her now faithful prove Sing therefore Hall●lujah . Alas , poor Heart , thy mournful voice I hear ; And will come down to help ; be of good chear ; For thou art precious to me , and most dear . Sing therefore Hallelujah . Go to ; for all thy sorrows I well know , And will deliver thee from them also ; And will again th' Egyptians overthrow . Sing therefore Hallelujah . I AM THAT I AM , that is still my Name , The proudest of thy Foes shall know the same ; And they shall never more put thee to shame . Sing therefore Hallelujah . In thy afflictions , great distress , and pain , Of which thou dost so grievously complain , I am affli●ted , and made grieve again . Sing therefore Hallelujah . F`or all the hurts and wrongs they do to thee , I take as if they did them all to me ; And this indeed ere long they all shall see . Sing therefore Hallelujah . It was for thee that I did bleed and die ; I love thee as the Apple of mine Eye : Fear not thou then thy proudest Enemy . Sing therefore Hallelujah . Although , 't is true , thou in their hands art now ; Yet Power 's mine , and Wisdom : I know how To strengthen thee , and make them all to bow . Sing therefore Hallelujah . And I will rise now in great Jealousie ▪ To shew my Power and great Soveraignty , And make them to the Rocks and Hil●s to fly . Sing therefore Hallelujah . The Day of Vengeance now is in my minde , And where to hide themselves they shall not find , Though with the Powers of Hel they have com●in'd . Sing therefore Hallelujah . Thy Controversie throughly I will plead , And will bring down each high and lofty Head : The Mighty Ones like Mortar I will tread . Sing therefore Hallelujah . Though silent for a long time I have stood , I 'll be reveng'd for all the righteous Blood , That hath run down , like to a mighty Flood . Sing therefore Hallelujah . Though Judgement on them I did long delay , Yet what is due to Justice they shall pay ; And but a little longer will I stay . Sing therefore Hallelujah . For now besides the wrongs thou dost repeat , The Martyrs blood doth loudly me entreat ; I will come forth therefore in fury great . Sing therefore Hallelujah . I will perform my strange and dreadful Acts , And thou before me very strong shalt wax ; For I 'll make thee to be my Battle-Axe . Sing therefore Hallelujah . Thy Horn shall Iron be , and thy Hoof Brass , With which thou shalt be at down the Serpents Race ; And quickly will I b●ing this thing to pass . Sing therefore Hallelujah . Thy Sons that scattered are , the Earth throughout , I will soon gather them , do thou not doubt , And bring them forth too , with a mighty shout . Sing therefore Hallelujah . The Mighty they shall overcome with Slings , The Nobles also , and the Heathen Kings , With Fetters they shall binde , and such-like things . Sing therefore Hallelujah . O t●ou who art with raging tempests tost , Without all comfort , ready to be lost ; Thy expectation shall not long be crost . Sing therefore Hallelujah . I 'll lay thy Stones with colours fair and sure , And thy Foundations shall be Saphirs pure , Which shall indeed for evermore endure . Sing therefore Hallelujah . For a small time I have forsaken thee , But with great mercy thou shalt gather'd be ; And from all bondage I will set thee free . Sing therefore Hallelujah . Though I have thee afflicted heretofore , I 'll turn my hand upon the bloody Whore , And will not now afflict thee any more . Sing therefore Hallelujah . Because thou dost my holy name profess , I will establish thee in Righteousness , And break in pieces them that thee oppress . Sing therefore Hallelujah . I will come down also from Heaven above , And will from thee oppression far remove ; ' Gainst thee no Weapon form'd , shall prosp'rous prove . Sing therefore Hallelujah . Thy Children too , shall all be taught of me ; Also great peace for ever there shall be , And I 'll bring in the Gentiles unto thee . Sing therefore Hallelujah . Though many do thee grievously deride , Thy Borders I 'll enlarge on every side , And to thy Seed the whole Earth will divide , Sing therefore Hallelujah . For I did promise them , I do confess , That they should fully all the World possess ; And I 'll perform it now in Righteousness Sing therefore Hallelujah . I will come now unto my holy Hill , The Heathen at my presence shall be still ; The Earth with Knowledge I will also fill . Sing therefore Hallelujah . Exalted I shall be ; and sit on high , Above all earthly Kings in Majesty ; And thou shalt reign with me triumphantly ▪ Sing therefore Hall●lujah . All Kingdoms of the Earth shall now be mine , And then be sure that they shall all be thine , And thou in Beauty like a Queen shalt shine . Sing therefore Hallelujah ▪ ZION . O matchless Grace , and Love beyond degree ! Now am I sure there is none like to thee In Heaven nor Earth , were there ten thousand more , For thou hast found a Sal●e for eve●y Sore . By thee I ravish'd am , O thou most High : O how my Spirit and my Soul doth cry To thee , O Lord , by whose enlarged Grace ▪ My Heart's enlarg'd to run the blessed Race . Thou shalt me lead unto thy living Springs ; From thence I 'll mount up , as with Eagle's Wings , Unto the Heavenly Mount of Faith's Desire , Where I thy glory great may much admire : And then will I descend down from above , To be imbraced in the Arms of Love : I 'll hold thee fast , and never let thee go ; For by the loss of thee , what grievous wo Did I sustain ? O what great misery ! Thou hidst thy face , and troubled sore was I. Thee having , though nought else , what have I not ? Without thee , though all else , what have I got ? Lord , having all things , and not thee , what have I ? Let me enjoy but thee , what further crave I ? Without thee , Lord , things be not what they be ; All things are nothing , when compar'd with thee : I am thy portion , Lord , though didst me chuse ; And thou my po●tion art , I 'll ●e'er refuse . But thou , O God , shalt be my Heritage ; Thou art a God of Grace from age to age : And therefore evermore I 'll dwell with thee : For thou , O God , my hiding place shalt be . In time of trouble and of fury great , I will unto thy holy Name retreat ; Which is a Tower strong to all that fly With care and speed , from their iniquity . Thou light in darkness art , and joy in grief ; Though I in trouble am , thou send'st relief : When I am down , thou lift'st me up on high ; And I thy Name , O God , will magnifie . And with much patience I will undergo Thy indignation , Lord , for well I know That I have sinn'd against thy holy Name , And therefore 't is that I do suffer shame . And though this day I am but low and mean , Poor and despis'd , and so long time have been ; Yet for my good I know that thou wilt make it , And with content I therefore now will take it ; And will wait on thee till thou dost arise To break in pieces all our Enemies . My precious Cause then I will leave with thee ; Which thou , O Lord , wilt doubtless plead for me . Thy Voice , great God , is to my Soul so sweet , I am reviv'd , and set upon my feet : O I can sing , in hopes of what I see , Thou hast , O Lo●d , laid Blessings up for me . And now , O Whore , that art my bitter Foe , My day is near , I would have thee to know : My God han't me forsook , for he will now Set me on high , and make thee for to bow , And shalt with shame cover thy filthy Head , Whilst I in triumph shall upon thee tread . Because so long thou hast upon me ●rod , And in contempt hast said , Where is thy God ? He will therefore in right retaliate , And bring just Judgements down upon thy pate . BABYLON . Zion , thy self mistake thou dost ; The Day will still be mine , Wherefore then dost thou proudly boast , As if it would be thine ? I for my Wounds have got a Cure ; At ease I am , and well : I very safe am , and secure ; And so I know shall dwell . My Glory is return'd to me , Which I had lost indeed : No Widowhood more shall I see , From sorrow I am freed . A Queen I am , so shall remain , And have my Pleasures still : For so long as my Lord doth raign , I can do what I will. For he doth me most dearly love ; And mighty strength has he ; All other Lords he is above , They all his servants be . He is the chief in all the Earth , And sits in Peter 's Chair : The Keys of Hell and Death he hath , And is past all compare . The Dragon , from whence did derive His power , strength and seat , Thee to the Wildernesse did drive , There for to seek thy meat . And they have got the same pow'r still : Who da●es make wa● with them ? To spoil them , is beyond the skill Of all that them condemn . One Emperor , and also Kings , Love me , as doth appear : My name in every Court so rings , Ruine I do not fear . My Sons , likewise , are Noble men , For Dukes and Lords they be ; They will secure me alwayes , when Great dangers they do see . Their Honours , and their Riches too , From me they have them all ; They know they should them lose also , If ever I should fall . The Lawyers too , and Priests , I know , Dear Children to me are , To keep me from an overthrow , Their lives they will not spare . The Merchants , yea , and thousands more , Will all lend me their hand ; Ce●tain , I am , from hence therefore ▪ Secure I long shall stand . And thus thou clearly may'st behold , What strength is on my side ; And although I am now grown old , With glory I shall ride . And as for God , the Lord most high , He hath spar'd me so long ; He doth love me assuredly , And will do me no wrong . Falsly accus'd am I therefore , As if God did mean me , When he speaks of the wicked Whore , That shall destroyed be . 'T is some one else , that God doth mean ; His Church , in truth , am I , And from all sin , I am wash'd clean : Thy speech I do defie . ZION . Leave off , leave off , 't is thou , O bloody Whore , Do not thou think , thou shalt for evermore Thus dominere , in pomp and wicked pride : For God , ere long , thy Rulers will divide ; Those mighty ones , in whom are all thy trust , Long shall not hold , but into pieces must Be surely broken ; this thou soon shalt see : Here , here , begins thy bitter misery . Those that did love thee most , will hate thee so , That they will seek thy utter overthrow ; As was their love , their hatred now will be , And to destroy thee , they will all agree : For thou hast them inslav'd unto thy lust , Whilst they , like simp●e ones , in no wise durst Offend , or cross , thy vile and bloody mind , For they have been bewitch't , they now will find ; By thy alluring Voice and lustful Eye , To joyn with thee in all iniquity . Thy flatteries sha●l them no more deceive , Nor thy base Whoredoms thousands more bereave Of inward Good , and outward Riches , so As they have been to their eternal wo. They then shall see thy vile and ill intent , In setting them against the Innocent . To sati●fie thy lust and base desire , Their sinful Hearts , alas , were set on fire : And through the provocation of the Devil , Have yeilded to commit such horrid Evil , That there 's no Pen can write , no Tongue declare , What things were acted almost every where . For throughout Europe , either more or less , There hath been wrought indeed such wickedness ; Which surely would cause Hearts of Stone to melt , When they consider what my Children felt , And did indure from savage Tyrants great , Who cruelly those tender Lambs did treat ; More then did ever the blood-thirsty Turk : Which Tyrants thou didst always set on work . Some hints of which , here briefly doth insue , Which I shall now present unto your view . And what at this time I lay to thy Charge , I 'd briefly speak , and shall not much en●arge : For men have writ great Volumns , thou dost know , Which of thy cruelties do largely show . Thou hast all men opprest in every Age ; But eve●mo●e thy spiteful Hellish rage ▪ Was always set against my Children dear , Who could not to thy wicked ways adhere . Thou mad'st the Magistrates their Enemies ; A●d the worst torments that thou couldst devise Thou madst them suffer , sto●ie plainly shows ; Some thou didst hang by th' Head , some by the Toes . And thousands thou didst burn , and broil on Coals , And others starve to death in stinking holes . Some thou didst cut to pieces very small , And Infants Brains were dash'd against the Wall , On Bodies of the Saints thou trod'st like dung ; Thou spard'st no Sex , neither the old nor young . By thy curs'd Crew Women were ravished ; And after cruelly were knock'd o' th' Head. Some had their Eys and Tongues by thee pull'd out , Some ha●borless were made , and forc'd about To wander , and in Woods and Caves to lie , Until their days were spent in misery . Thousands were famish'd so , till forc'd to eat Worms , Frogs & Toads , and Spiders for their meat . Thy C●uelties all People may admire , Thou hast poor Children forced to set fire To that same Wood in which their Parents dear , By burning Flames consum'd to Ashes were . By cruel Massacres were thousands slain , Who did endure the most in humane pain That Bishops , Monks , and Fryars could devise ; Whose Blood aloud to God for Vengeance cries . What precious Blood was shed in Italy , In Spain also , yea and in Germany ? How were the Merindolians put to death ? For Cruelties were e'er the like on Earth ? The Massacres in Piedmont were sad ; And many more in France there were as bad . As for Spain's Inquisition-Cruelties , And of those many horrid miseries That they invented for Religions sake , 'T would fill a Volumn should I them relate : But I 'll forbea● to speak of them at large , And leave them to the day wherein the charge Of all the Righteous Blood that hath been shed , Shall come with Vengeance down upon the Head Of all thy proud and persecuting crew , That studied have , the Righteous to undoe ; The precious blood , which wicked hands did spil In Ireland , I do remember still ; Thou there didst play a very cruel part , Poor innocents were there stob'd to the heart ; Yea grievous tortures those poor Lambs did bear , Because they would not buy thy Popish ware . But to come nearer home , within this Land , How many blessed Saints , at thy command , Were crue●ly to ashes burnt at Stake , Because God's Truth they no wise durst forsake ? As in the Marian dayes ; ye , and before ; I dare not say that yet thou hast giv'n o're , And hast forgot to make attempts again ; For I do clearly see , there doth remain The self-same Spirit ; hadst thou but the power , Both me , and mine , thou quickly wouldst devour : For secretly , I do perceive , this day , Thy Romish Ruffins , like to Beasts of prey , Do now contrive , and privately design To work the ruine both of me and mine . Wi●l not those horrid wretched cruelties That thou hast done , thy raging lust suffice ? Why thou art drunk already , and dost reel , And yet thou cryest , O give , O give me still The blood of Hereticks , that I may drink , O fill my Cup up to the very brink . 'T is full , O Whore , for this I clearly see , All precious blood the Lord doth charge on thee , That e'er was shed , from Righteous Abels daies , ' T●ill all be found in thee , the Scripture saies . O shameless , vile , and wretched bloody Whore ! Hast drunk so much , & wouldst thou yet have more ▪ What blood of Prophets and Apostles too , Of Christ , the Lord , whom thou hast also slew ? And since those dayes , hast many millions slain , Whose Blood , and Souls , do to the Lord complain For Righteous Judgements to be pour'd on thee , For all thy vile and bloody cruelty . Prepare thy self for ruine , for I 'm sure , The patient God much longer won't indure , Ere he avenge the cause of his dear Son , For all the wrongs thou hast unto him done ; Those who would see more of thy cruelties , Let them read my Son Fox his Histories . BABYLON . O why dost thou father Christs death on me ? This is a lie , all people plain may see That I am free of this , all people know , Fo● who put him to death , the Scriptures show ; Don't charge his death on me , for I am clear , But Hereticks fit were not to live here ; I therefo●e did such kill , and sweep away , And so 't is fit I should this present day ; For if to holy Church they won't be turn'd , 'T is fit , in truth , that they should all be burn'd . ZION . That this is true , vile Whore , I 'le prove it plain , That thou hast my most blessed Jesus slain ; For if all precious Blood is found in thee , That e'er was spilt by hands of cruelty , It followeth then , by consequent most clear , That thou hast shed the Blood of Christ , most dear ▪ The former's so ; I shew'd it thee before , Therefore 't is true : be silent , say no more , But stop thy mouth , for this I further see , That many times he hath been slain by thee ; Under thy Romish pow'r , his Flesh did die , In Spirit since thou didst him crucifie : And what thou hast unto God's Servants done , He takes as if thou didst it to his Son. He also is the Head , they Members are Of his own Body , whence it doth appear , Thou hast tormented him in every part , And hast oft-times pluckt out his very heart . Thou hast Imprison'd , Scourged him also , Ye burnt and hang'd , and starved him I know : Can the dear body thus be put to pain , And not the head the like sore grief sustain ? And more then this , to shew what thou hast done , The Father , Son , and blessed Saints are one ; What ere therefore thou hast done unto me , Thou hast it done unto the Trinity : Who touch God's Saints , the apple of his eye Do also touch ; O dreadful tyrannie ! For men to persecute the Lord of Life , And with the mighty God to be at strife ! When Saul afflicts the Saints , then Christ doth cry , Saul , Saul , 'T is me that thou dost crucifie . This is the reason of thy wicked spight Thou bear'st unto the blessed Saints of Light ; It is , because that they do testifie Against thy Whoredoms and Adultery . As they are men , thou dost not persecute , But 't is because they won't God's Name pollute ; 'T is Christ in them , and them fo● his Name sake , That thou dost hate , and such a spoil dost make ; But it is from the Lord , that they can't now Unto thy whoredoms and thy falsehoods bow ; Revenge thy self on God , who is the cause Why they contemn all thy invented Laws ; Let these alone , do not in mischiefs run , For these , alas , what have these poor Lambs done ? Ye Persecutors all , mind well I pray , The dreadful work you are about this day . But I 'le return , and talk with thee yet further Who guilty art , most clear , of horrid murther ; And yet dost wipe thy mouth , and proudly say , I innocent have been unto this day , And am in truth Christs holy Ch●rch , I know H●s love is such , there 's none shall me o'rethrow . But to confute thy lies and insolence , And stand in Truths and blessed Saints defence ; No other Arguments need● to bring , For to disprove thee in this very thing ; For 't is most clear , by all this horrid evil , That thou vile Whore , art of and from the Devil ; Thou art no Church of Christ , he doth thee hate , And with his Soul doth thee abominate ; Christ's Church his Members never did annoy , Nor persecute , and millions thus destroy . To blind mens eyes , thou hast thy former tricks , To tell the World that they are Hereticks ; But after that way thou call'st Heresie , That God they worship , whom thou dost defie . And here vile Worm , dost thou think to contend With God the Lord , whom thou dost thus offend ? O● thinkest thou he hath quite passed by , All thy vile acts and cruel tyrannie ? Dost think he won't fulfil his holy Word , And in his fury draw his glittering Sword ? Dost thou not at his presence fear and quake , Who with a frown will make all Nations shake ? Dost think that man can save thee from his stroke , That thou go'st on , and still dost him provoke ? Dost think , because he hath spar'd thee so long , He 'l ne'r avenge on thee my grievous wrong ? Or dost thou think the Pope , that Fiend of Hell , Who 'bove all Gods , doth in God's Temple dwell , Can save thee from that great and dreadful blow , Which will produce thy utter overthrow ? Alas vile wretch , for all thy mighty strength , There is no hope but down thou must at length . What God resolves to do , on Sea or Land , No Beast , nor Devil , can the same withstand . As to the Pope , let me speak in thy Ear , His time is short for to continue here ; For he that hath presum'd Kings to depose , Shall soon destroyed be by some of those Of whom he now nor dreads , nor stands in fear ; The t●uth of this , ere long , will plain appear . This is the Beast , that did from Hell ascend , And thither shall be cast too in the end : This , this is he that ha●h so often swell'd thee With hopes , and hath unto this day upheld thee ; For his false Pardons , and uncivil power , Incourag'd thee my Children to devour . Though his Foundation 's laid as deep as Hell , And doth in strength abundantly excel The g●eatest Potentate , who heretofore E'er swaid a Scepter ; nay , I add much more ; Though he himself doth greatly magnifie , Above the blessed Stars that are on high , Yet he sh●ll fall , and never rise again : Thy hopes thou hast of him is therefore vain ; He is condemn'd , the Sentence that is gone , His day of execution doth come on ; And to be short , I fear thee not at all , Do now thy worst , you both together shall Drink of one Cup , with all thy lovers too , For thou shal● surely know what God can do . Thy Magpy-Merchants then shall cry and howl , And mou●nfu●ly thy ruine thus condole . Alas , alas , this City great and fair , Sumptuous and very brave , beyond compare ; How in a moment are her judgments come , Her fall , her ruine , and her final doom : Our Trade is gone , and all our Merchandize , And ah ! there 's none pitties our grievous cries : Alas , alas , we all are quite undone , What shall we do , or whither shall we run ? O that the Mountains , and the Hills would cover Us , till the vengeance of the Lord be over ! But to conclude , all people , this I say , From Babylon see that you haste away ; For if you don 't , then you too late will mourn , And curse the day that ever you were born . Like as the Hee-Goat doth before the Flock , So haste away , and fly to Christ your Rock : For if you follow her , then I am sure , You will destru●ion to your Souls procure ; For you like Oxen to the Slaughter go , Though like a Bird insnar'd , you do not know The danger you are in , and what 't will cost , Till Soul , and Body , Life and all is lost ; Many Sh 'as wounded , and has strong men slain ; Let all Gods Saints then , from her wayes refrain : Her wayes do lead unto the depths of Hell ▪ Who follows her , shall with the Devils dwell . The Authors Request . I. SOme things , great God , my Soul doth long to have , Before these mortal days of mine be o'er , Which things , Lord of thee I do humbly crave , Before I go from hence and be no more ; Until which things , O Lord , I do obtain , I shall be fill'd with sorrow , grief , and pain . II. Alas , my sorrows they do greatly double ; O that thou wouldst be pleas'd to hear me Lord , So should my Soul thereby be freed from trouble , If that these things to me thou wouldst afford ; Until , O Lord , thou grants me my request , I can't give o'er , nor give thee any rest . III. 'T is not for riches of this wicked world , Nor for vain honour , Lord that I do cry ; They with a puff alas , oft-times are hurl'd , They get them wings and quite away dofly ; These things I know , dear God , uncertain be , I ask them not , some better things I see . IV. Nor are they earthly momentary pleasures For which , great God , I come now unto thee , But it is for thy everlasting Treasures , Which now I seek and beg , O Lord , for me ; Can Riches , Honours , Pleasures to me give , The things that I do want whilst here I live ? V. No , no , O Lord , the things I ask of thee More precious are ; the first that I shall urge , Thy blessed presence , Lord , give unto me ; My heart from sin , Lord , also do thou purge . These are the things , in part , for which I cry , Lord , grant me this before I come to die . VI. Thy presence is more sweet unto my heart Then Hony , or the Hony-Comb , indeed ; And I will chuse , O Lord , the better part , From sin therefore , O let my Soul be freed ; And I thy holy Name shall magnifie , And happy be , when e'er I come to die . VII . Let thy good Spirit ever be my guide , And in thy house for ever let me dwell ; And from thy Truths , Lord , never let me slide , Nor find my Conscience to be like a Hell. And I thy Name , Lord , evermore shall praise , And happy be , when ended are my daies . VIII . And whatsoever , Lord , my state is here , Let me therein alwayes be well content ; When I in trouble am , Lord , then be nere , And from me never do thy self absent ; And then , O Lord , I never more will fear , What e'er I suffer for thy Name-sake dear . IX . Teach me alwayes , O Lord , that heavenly skill , My dayes to number , as thy Saints have done ; And ever let me yeeld unto thy Will , And wait on thee until my Glass is run ; So shall I then thy holy Name adore ▪ And sound thy praise , O Lord my God , therefore . X. Lord , bridle thou my tongue , and make me see How few my dayes are , O how short their length ! Incline my heart alwayes to trust in thee ; Remove thy Scourge , O Lord , or give me strength : Be thou my Way , my Strength , my Truth , my Light , So shall I learn to live and die upright . XI . When , Lord , I hungry am , be thou my Meat ; When I in darkness am , be light to me ; And when I weary am , Lord , be my Seat ; And when in Prison , do thou set me free : And I thy Name , O Lord , will glorifie , And walk in thankfulness until I die . XII . In time of wrath , O Lord , and fury great , Be unto me a Fence , and Tower strong ; And let me to thy blessed Name retreat , Till thou avenged art for all the wrong That wicked men , O Lord , have done to me , And unto all , dear God , that do love thee . XIII . Let me , with patience , run that blessed race , And from my weights which grievious have bin ; Lord set me free , that I may run apace , And the immortal Crown , the prize , may win : Grant me thy fear , O Lord , guard well my Path , O give me patience , and with patience , Faith. XIV . Make thy dear Saints , great God , all of one heart , Let their divisions end also by thee , Let them unite again , and never part Whilst there is either Earth or Sea ; And then thy praises , Lord , I will declare , For I shall then be freed from all my care . XV. Thy Saints , dear Lord , are many Members joyn'd To make one body , whose blest Head thou art ; Let all thy Children , Lord , be of one mind , Let this one Body , Lord , have but one heart ; Then shall I see indeed a blest increase , Of Zions Glory , and of Israels Peace . XVI . Thy Children dear . O Lord , offended have , Do thou in mercy all their sins pass by ; Have mercy , Lord , thy mercy do I crave , That they may live thy name to magnifie ; And I thy mercy , Lord , will shew to all , And warning take , l●st that I also fall . XVII . Zion remember , Lord , in all her grief , She mourns , she weeps , she cries , and is in pain ; Do thou in mercy send her such relief , That she with cause may never more complain ; And then , O Lord , my sorrows will be o're ▪ And I thy praises , Lord , will sing therefore . XVIII . O'er all the world , now let thy Gospel spread ; All Popish enterprizes Lord prevent : Let Papists never here get any head , As is their purpose , Lord , and full intent ; And then ▪ I shall , O Lord , without all shame , Ascribe the Glory to thy Holy Name . XIX . Lord , cast thine eyes upon those cruel Foes ; Prevent their purpose , who this day combine Against thy Flock , O God , that thou hast chose ; Do thou make them like Chaff before the wind ; Preserve thy Heritage out of their hand , Establish Truth and Peace , Lord , in the Land. XX. O thou , great God , whose Judgements are severe , Whose Mercies too are full of sweet compassion ; Do thou , Lord , scourge thy Foes both far and near , And grant to me the joy of thy Salvation ; And I will spend the remnant of my dayes In Psalms of thanks to thee , and Songs of praise . XXI . Make haste , great God , to judge the bloody Whore ▪ Thy Righteous Judgements do thou execute ; O let her fall , and never rise no more , Lord , don't deny me this my earnest Suit : But let me see her down before I die , That I thy Name therefore may magnifie . XXII . Establish , Lord , the Kingdom of the Just ; O let thy Son , upon his blessed Throne , Destroy the Kingdom , Lord , of the vile Beast ; Let Christ , his foes to conquer , now go on , That in the heights of Zion I may sing , Hosanna , in the highest , to my King. XXIII . What thou , O Lord , hast un●o Zion told , Of blessings that thou hast for her in store ; Those things , great God , O let my eyes behold , And then let me go hence and be no more . No more , dear God , I mean , as now am I , For I shall live to all eternity . XXIV . There 's one thing more , O Lord , I beg for me , Let me alwayes be well prepar'd to die ; And this do I , Lord , also crave of thee , To reign with Christ to all eternity . And then , great God , when this short life is o'er , With Angels I will sing for evermore . XXV . What ever of my Sute thou dost deny , Grant me true Faith , let me alwayes believe , That through Christs death , when ere I come to die , A Paradise from thee I shall receive . O grant , dear God , to me this one request , Let me enjoy but thee , and I will rest . For having thee , O Lord , I all things have , And having thee , there 's nothing more I crave . An Alarm to the wise and foolish Virgins . I. ALL you that fear The Lord , give ear To what I do indite , There is a cry , The Bridegroom 's nigh , T is now about midnight . II. Awake , awake , Your Lamps to take , ●nd longer do not slumber ; Them do you trim , To tend on him ●nto the Wedding Chamber ▪ III. You Virgins all , To you I call ; What Oyl have you in store ? If you have none , You are undone , Look to it now therefore . IV. Watch you alway , Our Lord doth say , None knows the day nor hour ; Watch carefully , For now it 's nigh , The day of his great pow'r . V. Wherefore arise , Open your eyes , The Day-Star doth appear ; Rise from your Bed , Lift up your head , Redemption now draws near . VI. All who are wise , Their time do prize , Preparing for their Lord ; To them he will His Word fulfil , His presence to afford . VII . But fools do haste , Their time to waste , In sleep and slothfulness ; Yet they do dream , I do presume , Of glory ne'ertheless . VIII . But they indeed , On fancies feed ; 'T will come to such an ebb , That they shall see , Their hopes will be , Like to the Spiders Web. IX . They still do keep Themselves asleep , And know not where they be ; Were they awake , How would they quake , Their woful state to see . X. You who remain , Carnal and vain , In a cold formal state ; And all the while , Have got no Oyl ; You 'l mourn when 't is too late . XI . You who profess , And not possess , The Truth in Life and Pow'r ; Your state is bad , And will be sad , Before this day is o'er . XII . What is the shell To the kernel , Or Chaff unto the Wheat ? You husks do take , And do forsake Your Souls most precious meat . XIII . 'T is the last day ; O , therefore pray , And faithful now abide , Unto the Lord , With one accord , And be on the Lambs side . XIV . And have a care , You do not dare , In Babel to remain ; For if you do , Then also know , With her you shall be slain . XV. Come , come away , Without delay , With all speed and indevour ; Her end is come , Her fatal doom ; Your Souls therefore deliver . XVI . You now do hear , Her ruin's near ; Your sins therefore forsake ; And you 'l prevent , Great punishment , Of which she must pertake . XVII . All her pleasures , And rich treasures , Abhor as a great evil ; Gods Word doth show , Who love them do , Shall go unto the Devil . XVIII . Do you remove , Your Souls , dear Love , From Earth , and things thereof ; For this hath bin , Your very sin ; Now cast it therefore off . XIX . On things above , Set you your love , Affections and desire ; These things below , God will o'erthrow , With his consuming fire . XX. Alas , poor Souls , Be not such fools , To labour for the Wind ; The Wealth you heap , You shall not keep , 'T is true , ere long you 'l find . XXI . Do you not rest On self-int'rest , But wholly for the Lord ; For he 'l at last , You surely blast , According to his Word . XXII . There are some men , Cry Lord , When , when , Wilt thou in Glory come ? Who will repent , And then relent , They pray'd for his Kingdom . XXIII . For it will be , They then shall see , As when on scapes a Bear ; That being gone , Comes a Lyon , Doth him in pieces tear . XXIV . Subdue your sin , For it hath bin , Your chiefest Enemy ; I say , again , Let it not reign , Throughly it crucifie . XXV . For in this Land , There 's none shall stand , And happy be indeed , But onely those , Whom God hath chose , Who on Christ Jesus feed . XXVI . Continually , O , therefore cry , For Christ and precious Grace ; That with his blest , You all may rest , When you have run your race . XXVII . And the Bridegroom , When he doth come , He will you entertain ; And you shall then , Be happy men , And with him ever reign . XXVIII . Yea , gloriously , In majesty , Your honour shall excel ; Here will I end , Who am your Friend , And bid you all farewell . A POSTSCRIPT : Or , an After-Word to ENGLAND . TO thee , O Land , this after-word I write , Which doth love darkness , and abhor the light ; I finish can't this Work , until that I , Against thy wickedness do testifie ; And do pronounce the Righteous Gods decree , Which will with vengeance executed be In a short time ; and that because thou hast , Let Zion , like a barren Field , lie waste : She hath bin trod upon in great disdain , And yet from thee no comfort could obtain ; Thou hast not succour'd her in great distress , Nor helped her , though in the Wilderness : She , as a stranger , fain would so●ourn here , But thou not willing art , as doth appear , Her to imbrace ; no nor the Gospel neither , But fain thou would'st be rid of them together . Alas , thou sinful Nation , most unwise , That hates thy friends , and loves thy enemies ; What wilt thou do over a little space ? I much lament thy sad and heavy case ; Thy sins more vile then Sodoms doth abound : Some Righteous ones , indeed , in thee are found , Or else , before this time , I fully know , God had , like Sodom , wrought thy overthrow . God hath with great compassion born with thee , But yet thou art as vile ; this I do see : Judgements therefore already are begun , And God will make thee bow ere he has done ; He 'l break thy heart , and make thee for to cry , Lord , I have sin'd , thy Name I glorifie . God hath begun to make thy people few , And made them know , that they are like the dew , Which early passeth , when the Sun doth rise , Or like the Shadow which so swiftly flies . The glory of thy City God hath stain'd , Which like a Queen so long a time hath reign'd . But yet , the worst , O England , is behind ; Alas , these judgements I do clearly find , Have made thee worser then thou wert before ; Instead of healing , they have made thy sore Appear so dangerous , that I do see , There is no help , nor cure now for thee . Wo , wo , unto all people high and low , My Soul doth mourn and bleed , because I know The day of vengeance doth draw very near , Wherein all people shall cry out with fear ; They then will weep , and bitterly will mourn , And curse the day that ever they were born To see such dayes , the which will surely come , Which will be like , though not the day of doom . Thou wilt repent that ere thou didst provoke The Righteous God ; for why , his dreadful stroke Will be so sore , that some will seek to die ; But Death , alas , from them away will fly ; While others they their bitter dayes shall end , A just reward , from God , whom they offend . Some now there be alive , which shall behold , The dreadful things which to thee have bin told . With Nineveh , therefore , with speed repent , If happily thou mayst Gods Wrath prevent ; Which otherwise will come on thee , O Land , Before which Wrath , alas , no flesh can stand . Cease to do evil , I do thee advise , Learn to do well , I do thee advertise ; Break of all yoaks , set the oppressed free , And labour for a Christian Liberty . The Pope , that Hellish Beast , do thou withstand , And all who ready are at his command , To yeeld unto that wicked bloody Whore , Who thinks to have the day again once more ; Do thou in time their purpose frusterate , Who enemies are both to Prince and State. Yeeld thou obedience unto God and King , Rebellion is a vile and cursed thing ; which I exhort thee to defie and hate , And utterly for to alominate : For like the sin of witch-craft , 't is I know , And those that guilty are God will o'erthrow . If thou this counsel take , I dare not say , But God may turn his furious wrath away ; And thou mayst notwithstanding at the length , Shine forth in glory and in perfect strength . FINIS . 
A47361	----	An answer to Mr. Marlow's Appendix Wherein his arguments to prove that singing of psalms, hymns, and spiritual songs, was performed in the primitive church by a special or an extraordinary gift, and therefore not to be practised in these days, are examined, and clearly detected. Also some reflections on what he speaks on the word hymnos, hymnos: and on his undue quotations of divers learned men. By a learned hand. By B. Keach. Keach, Benjamin, 1640-1704. 1691 Approx. 85 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47361 Wing K43A ESTC R223737 99834022 99834022 38501 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47361) Transcribed from: (Early English Books Online ; image set 38501) Images scanned from microfilm: (Early English books, 1641-1700 ; 1834:22) An answer to Mr. Marlow's Appendix Wherein his arguments to prove that singing of psalms, hymns, and spiritual songs, was performed in the primitive church by a special or an extraordinary gift, and therefore not to be practised in these days, are examined, and clearly detected. Also some reflections on what he speaks on the word hymnos, hymnos: and on his undue quotations of divers learned men. By a learned hand. By B. Keach. Keach, Benjamin, 1640-1704. 55, [1] p. printed for the author, and sold by John Hancock in Castle-Alley on the west side of the Royal-Exchange, and by the author at his house near Horselydown in Southwark, London : 1691. The first occurrence of "hymnos" in the title is printed in Greek characters. Also issued as part of Keach's The breach repaired in God's worship. A reply to: Marlow, Isaac. Appendix (unpublished?). Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Marlow, Isaac. -- Appendix -- Early works to 1800. Music in churches -- Early works to 1800. 2005-04 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-07 Emma (Leeson) Huber Sampled and proofread 2005-07 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion AN ANSWER TO Mr. Marlow's Appendix . Wherein his Arguments to prove that Singing of Psalms , Hymns , and Spiritual Songs , was performed in the Primitive Church by a Special or an Extraordinary Gift , and therefore not to be practised in these Days , Are Examined , and clearly Detected . Also some Reflections on what he speaks on the word ὑμνοσ , Hymnos : And on his undue Quotations of divers Learned Men. By a Learned Hand . Psal . 119. 141. I am small and despised : yet do not I forget thy Precepts . 1 Cor. 14. 22. Wherefore Tongues are for a Sign , not to them that believe , but to them that believe not : but Prophesying serveth not for them that believe not , but for them that believe . By B. KEACH . London , Printed for the Author , and sold by John Hancock in Castle-Alley on the West side of the Royal-Exchange , and by the Author at his House near Horselydown in Southwark . 1691. To all the Saints and Churches of Jesus Christ , Christian Salutation . Honoured , and Beloved ; IT grieves me I have further occasion to trouble you after this manner : I know not what should move Mr. Marlow to write his Appendix , just at a time when he was told I was writing an Answer to his first Discourse : he might have had a little Patience , and have staid till my Treatise was published , whereby he might the better have perceived , whether what he wrote the last Year would abide the Test or Trial of God's Word or not : This is therefore his second Attempt in publick against God's holy Ordinance of singing of Psalms , Hymns , &c. before any body appeared visibly to oppose , or put a stop to his undue Proceedings . For what Call he had to begin this Controversy at such an unseasonable time , I know not ; but since he has done it , certainly none can see any just cause to blame me for standing up in the Defence of that Truth of Jesus Christ , which I am so well satisfied about , and established in , and that too as it is practised by the Church , to whom I am related as an unworthy Member , and above twenty Baptized Congregations besides in this Nation . Tho before I went about it , I offered my Brethren ( him or any other ) a sober and friendly Conference in the Spirit of Meekness , which I could not obtain , tho I did not give such a publick Challenge as my Brother intimates in that strange Epistle he hath wrote to me ; but upon the coming forth of his Book , I was troubled , and would have had it been discoursed in the General Assembly , but that was not consented to ; and then I told my honoured and Reverend Brethren my purpose was to give an Answer to his Book , but did not enter upon it till I was urged by several , and particularly by Mr. Marlow himself , before divers Witnesses , in such kind of words as these , i. e. Answer me like a Man. Whether he is answered like a Man , or but like a Child , is left to your Consideration , 't is done according to that Light and Ability God hath been pleased to bestow upon me . But if he , or any of his Helpers , do see cause to reply , they must answer such Persons who have wrote upon this Truth , like Men , and Men too of great Parts , Learning and Piety , or let them not trouble me nor the World any more . As touching his Epistle to the Churches , I shall take but little notice of it , nor of that he hath writ to my self , sith in my Judgment , neither of them signify much ; you are Men of greater Wisdom than to be frightn̄ed out of an Ordinance , or deterred from seeking after the Knowledg of it , with these scurrilous Names of Error , Apostacy , Human Tradition , prelimited Forms , mischievous Error , Carnal Forms , Carnal Worship , &c. These are hard Words , and do not bespeak a trembling Heart , nor a humble Spirit , and better becomes a Man that pretends to Infallibility . But what some Men want of sound Arguments , they think to make up by hard Words and Confidence ; but this will never do with you . How hath our Practice of baptizing Believers , &c. been branded with the reproachful Name of Error ? and 't is very observable how some Men of far greater Parts and Ability than my Brothers or mine , either have cried out against the Reign of Christ , Conversion of the Gentiles , and calling of the Jews , as a gross Error , as witness Mr. Richard Baxter particularly of late . 'T is Arguments I know you look for , and if you find those of Mr. Marlow's to prevail against what I have said , do not regard what I have wrote in the least ; for I would have your Faith ( as the Apostle speaks ) to stand in the Power of God , and not in the Wisdom of Men. The smallness of the Number of our Churches who are in the Practice of this Ordinance , I also know will signify nothing with you , provided it be proved to be a Truth of Jesus Christ : What tho there was not one of our Churches that had Light in it , it would certainly the more concern them to enquire after it . And tho he hath so coursly saluted me , &c. yet I am not concerned at it further , than to bewail his Confidence and Ignorance , to say no worse , I know no Men in any Age , who appeared first to vindicate a Truth , which others call an Error , but have met with the same Usage I meet withal from our Brother ; who , I hope , is a good Man , and means well , yet is he strangely beclouded . As I have been a Preacher up of Spiritual Worship ( as he says ) and that too more than thirty Years ( tho a poor and unworthy one ; ) so through the Grace of God , I hope shall continue to do unto the end of my days ; and 't is only Spiritual Worship , you may perceive , I plead for , in contending for singing of Psalms , Hymns , and Spiritual Songs , none of which three can be without their special and particular form . But must they needs be therefore carnal and humane Forms which appertain unto them ? I see 't is time to stand up for the Form of Ordinances , for the Form of Doctrine , and for the Form of sound Words ; for if we must part with singing of Psalms , Hymns , &c. from his pretended Arguments about Forms , all external Ordinances must go as well as that of Singing : In a word , we must give up our whole visible Profession , and wait for those extraordinary Gifts of the Spirit that were in the Primitive Time , if we must not sing till we have that extraordinary Gift to do it , which some had in the Apostles Days , and the like in discharge of every Gospel-Ordinance , which were to abide in the Church to the end of the World. He may as well therefore say , I do but counterfeit that excellent Gift in Preaching ( when I preach ) which was in the Primitive Gospel-Church , as thus to charge me in the case of our singing by the ordinary Gifts of the Spirit : Read his Epistle to me , Append. p. 15. It seems to me as if my Brother does not understand the nature of Moral Duties , or natural Worship , but mistakes , and thinks natural or moral Worship must needs be carnal , tho we never plead for the performance of any Duties that are moral naturally in themselves , without the help and assistance of God's Spirit , and the Graces thereof in our Hearts . Is it not part of natural Religion and Worship , to fear God , to love God , and trust in God , and that too with all our Hearts , and with all our Souls , and with all our Strength , and love our Neighbours as our selves ? &c. These Duties appertain to natural Religion ; yet without the divine Help and Influences of the Spirit , we can do none of them in a right manner ; no more , say I , can we pray , nor sing the Praises of God , which are Duties comprehended in our fearing , honouring , worshipping , and loving of him . And whereas Mr. Marlow reflects on me , as if I singled out my self more than others in London , in pushing on this practice of Singing . I must tell him , I have abundance of Peace in my Spirit in what I have done therein : And if our People ( I mean , the Church to whom I belong ) are one of the first Churches of our Perswasion in this City , found in the practice of this Sacred Ordinance , I am satisfied it will be to their great Honour , ( and not to their Reproach ) and that not only in succeeding Ages , but also in the Day of Jesus Christ . But , blessed be God , the greatest number of our worthy London-Elders are as well satisfied in this Truth as my self , and many of their People too , and will generally , I doubt not , in a little time get into the practice of it . Our Reverend Brother Knowllys 't is known is clear in it , and has practised it for some Years , though at present 't is not used in his Congregation . He told me lately , he is about to write in Vindication thereof , which he intends to publish in a short time , if the Lord please to spare his Life . And whereas Mr. Marlow affirms , as if I had brought Singing into our Congregation , to the grief and trouble of many of our Members ; it is false , for 't is known the Church hath been in this practice near twenty Years after Breaking of Bread , and near 14 Years on Thanksgiving-days in a mixt Congregation . And what was done of late in bringing it in after Sermon on the Lord's Days , was done by a regular Act of the Church in a solemn manner : And though some of our worthy Brethren and Sisters are at present somewhat dissatisfied with it , yet I doubt not but will in a little time see their Mistakes , if such busy Men as he do not in an undue manner blow up Coals of Contention amongst us . Can any sober Christian think he hath done well to publish the Private Affairs of a Particular Church to the whole World ? It seems to some as if he has hopes there will be a Breach in the Church , upon the Account of our Singing the Praises of God ; but I hope he will find our worthy Brethren understand themselves better than to go about to impose on the Church or Consciences of their Brethren , or to strive to pull down that which the Church and themselves too , have been a building for so many Years . Can there be a Man so left of God as to countenance any Persons to make a Schism in a Congragation , because they cannot forgo a Duty they have so long been satisfied in the practice of , and so the whole Body to submit to the Sentiments of a few Persons , as if they had Power over our Faith ? We do not say our dissatisfied Brethren shall sing with us , or we will have no fellowship with them ; no , God forbid we should impose on their Consciences . We do not look upon Singing , &c. an Essential of Communion ; 't is not for the being , but for the comfort and well-being of a Church . We have told our Brethren ( since we sing not till after our last Prayer ) if they cannot sing with us , nay , nor stay with the Church whilst we do sing , they may go forth , and we will not be offended . Should any countenance , through a hot and unaccountable zeal , such a Schism , it would make strange Confusion in our Churches . And since he thus publickly hints at this private Case amongst us , I had I thought a clear Call to open the matter plainly as it is , to clear my self and the Church , to all who may read his Epistle and this my Answer , for we have done nothing we have the least cause to be ashamed of , or unable to justify in the sight of God or Man. I shall add one word to the consideration of the Brethren of our Church , I doubt not but they will consider it . 1. If they look upon us as equal in Knowledg and Uprightness towards God with themselves , they may see we have the same ground to be offended with them in diminishing from God's Word , as they may be with us , for adding ( as possibly they think ) to God's Word . 2. And let them consider 't is a horrid Evil to break the Bond of Spiritual Union , and unawares to wound the Body of Christ . Whose Work is it thus to do , but the Devil's ? and what a reproach doth it bring upon the Truth ? and how grievous is it to all truly Godly Ones , and grateful to the Enemies of our Sacred Profession ? Besides , upon such a trifle , can it be so hainous a Crime to be found often in that Duty , which they with us have so often and long been in the practice of , and in a mixt Assembly too , many and many times ? Besides , brought in by almost an unanimous Agreement in a solemn Church-Meeting , there being not , above five or six that shewed any publick dissent , nor they neither signifying any such dissatisfaction , i. e. that if we sang at such Times , they could not bear it ; nor do I hear they do desire us now to decline the said practice . Love will cover a greater Fault than this , for they may see cause to believe 't is not Self-Interest , but the Glory of God we wholly aim at . But to return . The truth is , I wonder any should be taken with his Book , for I never saw any thing come out in Print upon any controvertible Truth , that has less of Argument in it , or more of Confidence . And 't is not my Thoughts alone , nor more destructive Mediums made use of to the whole of the external Parts of Religion . Nay , one told me very lately , that one of our dissatisfied Members intimated to him , as if our Bible was not truly or rightly translated ; and it seems to rise from what Mr. Marlow hath asserted in his Book about the word Hymnos . I fear'd that would be the Effect of his Attempt , if any Body regarded what he hath said upon that account . But , pray , what Call has he to rebuke me , after this publick manner , especially before the whole World ? If I had done any thing amiss in his Judgment in that Matter , I could wish he had had more Wisdom and Prudence , or else lest the Controversy to some more discreet and abler Pen. I cannot forget the two Brethren that oppoposed Singing the Praises of God , and would not comply with the Church , ( though they did not separate themselves from the Church ) when first the practice of it was received amongst us near twenty Years ago . One of them soon after brought a great Reproach upon Religion by immoral Actions , and came to nothing , and the other sometime after turned Quaker , and to my Face denied the Resurrection of his Body , &c. As to that way Mr. Marlow speaks of praising of God in Prayer , without singing of Praises , as being more suitable ( as he thinks ) to the ordinary Gifts of the Spirit . I must tell him , God's Word is our Rule ; and since God doth require his People to celebrate his Praises by singing Psalms , Hymns , &c. doubtless that suits as well with the ordinary Gifts of the Spirit , as such Gifts suit with Prayer , Preaching , &c. And I fear one day he will not be found able to give any good account of himself in his bold Attempt , in seeking to rob God of his glorious Praise by singing to him , as he hath enjoined us to do ; nor do I fear , but through the Help and Authority of God's Word , I shall , in the Day of Christ , stand with Joy and Confidence before him , upon this respect , when possibly he may be ashamed , if he has not sincere Repentance for what he has done . Is it not a false Assertion for him to say as he doth , ( in his Epistle to me ) That as to our way of Vocal Singing together , there is neither Command nor Example for it , either in the Old or New Testament ? I shall leave it to the Consideration of all wise and sober Men. Certainly all will conclude the Man is strangely left of God , especially considering he builds his main Confidence from a remote and indirect signification of a Greek Word , and yet , as I am told , understands not that Language neither . My Portion is , I perceive , to undergo hard Censures from Men ; but 't is no more than my Blessed Master met with ; and what am I that I should complain ? One said , He was a good Man : but others said , Nay , but he hath a Devil , and deceiveth the People . John ● . 12 , 20. The Lord increase Love among all the Saints , and a bearing and forbearing , a gentle and Christian Spirit . We all know but in part . And O that the Lord would be pleased to deliver Men , who profess the Gospel , from that horrid Sin of backbiting of their Neighbours , and from that bitter and unaccountable Spirit of Prejudice that seems to be gotten into the Hearts of some ; from whence they seem to tear the Names of their Brethren to pieces through undue Offences . These thnigs are matter of Lamentation , and I fear the forerunner of a dismal Hour that is coming upon us . Cannot Christians have the Liberty of their Consciences from their Brethren , to practise a Truth according to their Light , without being charged and censured after this manner , with Carnal Forms , and mischievous Error ? &c. I shall not retain you longer , but desire you , whoever you are , impartially to read and well weigh my sober Reply to my Brother's Appendix : I am glad it came forth before all my Treatise was printed off , though it is true it makes the Price more than I intended . There is a Reverend and Learned Friend , who meeting with Mr. Marlow's Appendix , finding him quoting learned Authors in an undue and unaccountable manner , to little purpose , ( which because , it might possibly amuse the Unlearned and more unwary Reader ) he has , in love to this Sacred Truth , and to deliver the Souls of Men and Women from Mistakes , made some Reflections on what he has wrote on that account , at the close of this Reply . If the Lord please to bless what I and my Reverend Friend have said to the further clearing up the Truth , I shall not be troubled at my Pains nor Charge . I have been forc'd to repeat some things twice or thrice , by reason of his leading me in such an unusual Path. This is all at present , From him who is your unworthy Brother in the Gospel and Service of Jesus Christ , B. Keach . AN ANSWER To Mr. Marlow's APPENDIX . FIrst of all you tell us , That to praise God , or praising of God , is not confined to Songs of Praise ; but that there are other ways and manner of praising of him than such melodious Singing . Answer . We never yet asserted there was no other way or manner to praise God , than by singing of his Praise . Nor is there a Man who affirms any such thing that I know of ; but it is one thing to own those other ways of praising of God , and another thing for you utterly to deny this way , or the way we use in singing his Praise . But I must tell you , most Learned Men , nay , all that I have met with , do conclude , the Disciples , or those Children you speak of Matth. 21. 16. Luke 19. 37. did sing those Hosanna's to the Son of David , as I have shewed in the first Chapter of the foregoing Treatise . I perceive you have now at last raised the Auxiliaries against this Blessed Truth of Jesus Christ . But as a worthy Brother hinted the other day , Dr. Owen is a press'd Man , and as forced in so , he doth you no service at all , as will appear by what follows ; but more especially by what my worthy Friend has wrote at the close of this our Answer . The Doctor , from Heb. 2. 12. from the Greek word Hymneso se , I will hymn thee , i. e. I will praise thee ; saith , ( 1. ) what Christ will do , viz. He will sing Praise to God. ( 2. ) Where he will do it , i. e. in the midst of the Congregation . The expression of both these ( he saith ) is accommodated unto the Declaration of God's Name , and praising of him in the Temple . The singing of Hymns of Praise unto God in the great Congregation , was then a principal part of his Worship , &c. 2. That chearfulness and alacrity of the Spirit of Christ in this Work , he would do it with Joy and Singing . These are the Doctor 's words , as cited by you , Appendix , pag. 4. And thus did Christ sing with his Disciples , in that great Representative Church , as our Annotators call it . Now what is this to your purpose ? the Doctor tells you , that Hymneso se is Singing Praises to God : And how do you know but Christ might also often sing in the Temple , and in other great Congregations , though we do not read of it , since 't is said , that many other things did Jesus that are not written ? Joh. 21. 25. 1. Especially considering , since it was prophesied of him , that in the great Congregation he should sing God's Praise . 2. Because , as the Doctor observes , Singing in the Temple was one great part of God's Worship ; from whence 't is not likely our Saviour should neglect that part . Moreover , he positively affirms , Christ did , with chearfulness and joy , give Praise to God by Singing . 'T is well known Dr. Owen owned no other Singing than what we do ; he doth nowhere talk of the Essence of Singing in our Spirit , and so exclude vocal or proper Singing . 1. He acknowledges Singing , is Praising of God , so do we ; and say , 't is one of the highest ways of Praising him too . 2. He intimates there are other ways of praising of God , besides Singing his Praise ; though it clearly holdeth forth that our Saviour would praise God that way , namely , by Singing . And you would do well to observe what our late Learned Annotators speak upon that of Heb. 2. 12. these are their words . Christ and they are of one Father , ( that is , the Saints are here called his Brethren ) he by Nature , and they by Grace , and from one Humane Parent , Luke 3. 23 , 38. and both of one Flesh ; He solemnly sung and Praised his Father with them ( say they ) at his Supper , Matth. 26. 30. in that Representative Church , Mark 14. 26. Yet we , as I said before , do readily grant , as the Doctor intimates , those other ways of Praising of God , and that Prayer , the Word of Faith , and the Fruits of Obedience , hath a tendency to the Praise of God : But if the Doctor , and some other Learned Men , should intimate , that that Greek word Hymnos should in a remote sence signify Praising of God without Singing : we ask , Whether any of them say those ways of Praises , without Singing , is the immediate , genuine , direct and primary signification of the word ? All your Helpers will fail you here . There are other Greek words to express those other ways of Praise to God besides Hymnos . You are upon a dangerous Rock ; you make it your Business to trouble our People with the signification of the Greek word Hymnos , a Hymn , ( though you understand not that Language ) just after the same manner that the Pedobaptists do with the word Baptizo ; say they , it signifies washing , as well as dipping , which learned Fisher grants . But how ? Take his words , 'T is ( saith he ) so taken improperly , indirectly , collaterally , by the by , or remotely , it so signifys , viz. a washing : But ( saith he ) the direct , immediate genuine and primary signification of the word Baptizo , is Immersion , Dipping , or to dip , &c. You , it seems , take the same way to destroy the Ordinance of Singing God's Praises , as they take to destroy the Ordinance of Baptism : But this will do your business no better than that will do theirs ; Dipping is Washing , but every Washing is not Dipping . Theirs is ( as Mr. Fisher observes ) an improper , remote , or indirect Baptism , that they infer from the improper Signification of the Greek word Baptizo , and so no true Baptism at all . So you , asserting from those Learned Men , that the Greek word Hymnos signifies a meer or common praising of God in Prayer : 't is , say I , but an improper , indirect and remote sort of Singing of God's Praise , that the Word will admit of in that sense , and so no Singing at all . If you discourse with learned Persons , they will tell you , that some Greek words do , in an improper or remote sense , bear several Significations ; but the direct , genuine , and proper signification of the Word is Singing , or , they sung . And now do you not think you are greatly to blame to make such a stir upon a word you understand not , after the manner you have done , and thereby cause Doubts to arise in the Minds of poor weak Christians about the Translation of the Holy Bible , and render our Famous and Learned Translators unfaithful ? But I hope our People will not regard or mind what you unadvisedly have wrote and said upon this Account . Have not the Translators , ( who compared divers Greek Copies together , ) been more faithful to give the proper , genuine and direct signification of the Word , they hymned , they sung an Hymn , than from the remote sense , they said Grace , or gave Thanks ? We read he gave Thanks when he took the Bread , &c. the word there in the Greek is , he Hymned . I have often said , to sing to God in aright manner , is praising of God , but all praising of God is not singing his Praises ; therefore they that translate the word , they praised God , speak the Truth , but they do not speak all the Truth . But if our Saviour and his Disciples did no more than in an ordinary manner give Thanks , as we do after Supper , our Translators do affirm a false thing , to say they sung an Hymn , as elsewhere I have more fully demonstrated ; because Singing is more , and a different thing from saying of Grace , as you hint an old Dutch Translation reads it . But not to muster up a multitude of learned Men , as I might do , who exactly agree with our Translators on that word , take ( once again ) what Dr. Du-Veil doth affirm , ( who understood , as I am informed , all the Oriental Tongues ) in his literal Explanation of the Acts of the Apostles , Acts 16. 25. ( tho I quoted him before ) citing Ruff Presbyter of Aquilia , in the Title of the 72d Psalm saith , Hymns are Songs which contain the Praise of God : If it be Praise and not of God , it is not a Hymn ; if it be Praise , and of God , if it be not sung , it is not an Hymn ; it must therefore ( saith he ) that it may be an Hymn , have these three things [ Praise ] [ and of God ] [ and a Song ] : therefore Paul and Silas , saith the Doctor , sung Praises to God for the Honour put upon them , in that they suffered innocently for promoting the Glory of Christ . Many of the Learned Men you quote , say Hymnos is Praise , you need not say any more to that , we all own and grant it ; but yet also say the proper and genuine Signification of it , is praising of God by Singing . Now this being so , you basely abuse the Translators , ( Append. p. 12. ) in saying , Surely it must be granted that the word sung and sing in those four Scriptures were imprudent Additions to those sacred Texts . These are your words . 'T is a shame a Man of your Learning should ( to defend your own Fantasy ) charge the faithful and renowned Translators after this sort . These things being so , What Authority have you to say our Saviour and his Disciples did not sing ? or , what reason has any sober or Godly Christian to believe you , if you so boldly affirm it ? Therefore I , upon good Authority , in opposition to what you say , p. 12. that therefore from the Signification of the word Hymnos , there is a good and sacred Foundation or Warrant for such vocal melodious singing at or after the Lord's-Supper , seeing the word doth bear that as the direct and proper Signification of it . And also we say that what Christ did was a Rule for us in that of Singing , as well as in taking the Bread and breaking it , and blessing it , and taking the Cup , &c. Must not we sing the Praises of Christ who have the Spirit but in measure , because Christ had the Spirit without measure ? And because the Primitive Gospel-Church had the extraordinary Gifts of the Spirit in Prayer , Preaching , and Singing also , must we not pray , preach , nor sing ? if we must not do one of them , we must do none of them : And therefore in opposition to what you say , Pag. 13. of your Appendix , If the Practice of Christ and the Primitive Church , doth not bind us to the Observation of one Ordinance , viz. that of Singing , it binds us to the Observation of none ; 't is time to look about us , for your manner of arguing , I do declare , ( as 't was intimated to me the other day by my Reverend Brother Knowles ) tends to the overthrow of all Gospel-Ordinances whatsoever ; therefore I warn all my Brethren to take heed how they hearken to you in this matter , as they tender the Glory of God , and the Establishment of all Gospel-Worship and Ordinances . But to proceed : 'T is an easy thing ( for any wary Reader , who is not willing to be deceived ) to perceive the Man hath a bad Cause in hand , and that he reasons not like a wise and enlightned understanding Christian . Which doth fully appear , if we consider the false and preposterous Mediums or Ways he takes to make out what he pretends to prove . 1. For one while he seems to assert , that the Essence of Singing , which is ( he says ) in our Spirit , that will serve our turn in discharge of the Duty of singing forth God's Praises , without imploying our Tongues or bodily Organs in it , which , as I have again and again said , doth as well exclude vocal Praying and Preaching , &c. as Singing . See Pag. 8. of his first Treatise . 2. Then again at another time , because there are other ways to praise God besides singing of his Praises , we must not sing his Praises at all . Appendix , p. 4 , 5. 3. At another time he seems to exclude all Singing out of the Bible , from an improper Signification of a Greek word , and strives to make it out 't was only common Praises or Thanksgiving in Prayer . See the Epistle to me , and Appendix , p. 1 , 2 , 3 , 4 , 5. And so quarrels with the Translators of the holy Bible , as if they wanted Skill in the Greek Tongue , or else Faithfulness in rendring the Word , they sung an Hymn , which he tells you they should have rendered , they gave Thanks , or said Grace . But further , to clear our Godly , Learned and Pious Translators of the Bible ; let it be considered how carefully they were in other Cases , particularly in respect of the word Baptizo , which they never ventured to translate Rantizo , sprinkling , to favour their own Practice , but rather chose to leave the word in the Original Tongue , and not translate it at all , than to give a false Signification of it . 4. But lest all these Tricks and Shifts should fail him , he flies to another broken Refuge , viz. intimating that the Ordinance of Singing doth not belong to us now , but may be practised by the Saints hereafter in the thousand Years Reign , or seventh thousand Years of this World. Which is a very doubtful Point , I mean , whether there will be such a thousand Years Reign or not , in his sense ; and yet this Duty lies amongst other Gospel-Ordinances and Precepts given out by the Spirit , and enjoyned on the Churches , which is enough to shake the Faith of our People in respect of other Ordinances , which they have as much reason to say , may not belong to us , but shall be practised in time to come , when the Church ( as the Seekers say ) shall attain its first or original Purity . See Pag. 27. of his Discourse . 5. And lastly , like a wary and fore-seeing Man , to be sure to carry his Cause , he retires to his last Fort and Strong-hold , and affirms , That the Ordinance of singing of Psalms , Hymns , &c. was only in the Primitive Time performed by an extraordinary Gift ; and unless we have such a Gift , we must not sing the Praises of God now in these days . Tho I have said enough to detect this fond Conceit , yet since he leads me in this Path , I must , I perceive , reply again , as I have already done , that this Objection lies equally against Prayer , Preaching , and interpreting the Scripture , &c. sith all these Gospel-Duties and Ordinances in the Primitive and Apostolical Days , were performed by the said extraodinary Gifts of the Spirit . If he could make this appear , there was no need for him to trouble us with the Greek word , nor with any of his other Mediums he uses to exclude Gospel-Singing ; it cannot but appear by this last shift , he acknowledges that Singing is somewhat more than that Praising of God he speaks of : But these things betray the Man's Integrity , or rather his Weakness , and shew he doth not argue , but plays the part of a Sophister , though not a cunning One , because his Nakedness plainly appears to the meanest Capacity , through his pittiful threadbare Covering . For if he had thought his other Mediums would have served his turn , or held the Test , we should not have , I am perswaded , heard any of this : But however , we will come to examine his pretended Arguments he brings to prove this Assertion . His first Argument , to prove Singing was always performed from a special Gift , is in Appendix , pag. 14. For as the Grace of Joy is the Fruit of the Spirit , ( saith he ) and as God had promised the Oil , viz. the Spirit of Joy for Mourning ; so the Primitive Church had some earnest of it , and did rejoice in hope of the Glory of God ; and through the abundance of the Spirit wherewith she was baptized , her Ministers delivered the Word of God in extraordinary ways and manners , viz. by Prophesying , Tongues , and melodious Singing . Answ . 1. Have not Believers now the Holy Spirit , as well as they had it then , though not in such an extraordinary manner ? And have not we the Fruit of it , i. e. Joy , Peace , &c. in believing ? Also you mistake your self , Joy doth not appertain to the Gifts of the Spirit , but 't is a Fruit of the Graces of the Spirit . Do not the Saints now rejoice in hope of the Glory of God , as well as they did then ? There is no such cause or ground from the Reception of Tongues , or the extraordinary Gifts of the Spirit , ( as you intimate ) to sing the Praises of God ; For many ( our Saviour saith ) shall say in that Day , We have prophesied in thy Name , and in thy Name have cast out Devils , and in thy Name have done many wonderful Works . To whom he will say , Depart from me , I know ye not . And the Apostle saith , Though I speak with Tongues of Men and Angels , and have not Charity , I am become as sounding Brass , or a tinkling Cymbal , 1 Cor. 13. 1. From whence it appears that inward Joy and Peace of which you speak , as the Cause of Singing in the Apostles Times , did not flow from that extraordinary Gift of the Spirit , but from the saving Graces of the Spirit ; either it flows from the consideration of common or external Mercies and Blessings , wherein all are concerned to sing the Praises of God , who gives them fruitful Seasons , filling their Hearts with Joy and Gladness ; or else it flows from those special and internal Blessings which only concern the Saints , viz. Union with God , Communion with God , Faith , Love , &c. Tongues were for a Sign , not for them who believe , but for them who believe not , 1 Cor. 14. 22. Extraordinary Gifts were to convince Unbelievers of the Truth , and not for the Joy and Comfort of such who did believe . Men that have the Gift of Tongues , may be graceless , and so without Christ , and perish eternally in Hell ; therefore the extraordinary Gift of the Spirit fits not , tunes not the Heart nor Tongue to sing the Praises of God. You may as well deny the Saints may not , ought not in these our Days rejoice in God , nay , not praise him in any other manner of ways , as well as not sing , from this Argument you make use of here on this account . Therefore it follows that you strangely mistake , pag. 15. Appendix , in intimating , when Paul exhorts the Saints to covet after the best Gifts , he means the extraordinary Gifts of the Spirit ; for certainly those are the best Gifts that most tend to the edification of the Church , which Tongues could not be said to do . And in the very next words he speaks of a more excellent way , viz. that of Charity or Love , which refers to the Graces of the Spirit . And of so little use were those special or extraordinary Gifts to the Church , that if there were no Interpreter , they were to be silent , and not use them in the Church at all who were that way gifted . 2. You confound Tongues ( which did appertain to all sorts of Gifts ) with Prophecy and Singing : He that had a Doctrine , might have the Gift of Tongues to bring it forth ; so might he that had the Gift of Prophecy , and he also that had the Gift to Interpret ; and so might he also that had the extraordinary Gift to bring forth a Psalm . And , pray , why must ordinary praising of God be now admitted ? and Preaching , Prophesying , and Interpreting the Scripture by the ordinary Gifts of the Spirit be still allowed , and yet Singing by the same ordinary Gifts must not be admitted ? What Reason do you give for this ? Is not this to darken Counsel with words without Knowledg ? I have demonstrated , that the End of those extraordinary Gifts that were then in the Church in the Administration of every Duty and Ordinance , was to confirm the ordinary practice of all those Ordinances , and so to continue them in the Church to the end of the World. And God hath equally honoured and confirmed Singing of Psalms , &c. to continue , and the practice thereof to abide , as of any other Ordinance . You need not therefore spend your time to prove the Apostles Prayed , Preached , Prophesied , and also Sung by an extraordinary Gift ; we acknowledg it , but say , this is no more against our Singing , than against our Praying , &c. who have not now those special Gifts . 2. He that had a Psalm of David , might bring it forth in an unknown Tongue , as well as he that had a Doctrine , and so not to the Edification of the Church : For if he brought out a Psalm of David in an unknown Tongue , who could sing with him ? But if he had been to sing alone , the Melody might have refreshed those who sung not , as some say they have been in hearing the French Protestants sing , who understand not their Language . But to prevent this , the Apostle Paul resolved when he sung , he would sing with the Spirit , and with the Understanding also , because 't is the Matter sung that is fruitful to the Understanding : and what is the Melody without that ? Your third Reason or Argument is taken from that in Ephes . 5. 18. Be ye filled with the Spirit , speaking to your selves , &c. Answ . Doth not the Apostle pray that God would fill all the Saints with Joy and Peace ? Rom. 15. 13. And pray , that they might be filled with the Fruits of Righteousness ? Now singing flows from that Joy that all the Saints ought to labour after ; and also from the Fruits of Righteousness , we have an equal need to be filled with the Spirit , to pray , to meditate , to praise God , and to preach and hear the Word , as well as to sing Psalms and Hymns , &c. But you say , pag. 18. That the Gifts of the Holy Spirit were not given alike to every Member of the Church . Answ . 'T is granted : But doth it follow , because some had the extraordinary Gift of the Spirit to pray , must not the others who had not those Gifts , no more than we have them now , not pray at all ? Brother , I am grieved to see how you are deceived , and would ●eceive others : But as they who had not the extraordinary Gift of the Spirit to pray , were , notwithstanding , to pray ; so they who had not the extraordinary or special Gift to sing , were , nevertheless , to sing the Praises of God. What you speak , pag. 18. about the diversity of Gifts , but the same Spirit , from 1 Cor. 12. is rather more against the performance of those other Duties and Ordinances than Singing , because Singing is not there mentioned . But all that you say there , has been answered already ; so is what you infer from Col. 3. 16. Ephes . 5. 19. For to think the Apostle refers to the special Gift of Singing in those places , is of a pernicious tendency ; for you may as well say the same of all other Precepts enjoined on the Churches , and so free us from all Gospel-Obedience for want of such Gifts . Why must not Spiritual Songs be allowed , as well as Psalms and Hymns ? What do you mean in pag. 23 ? Brother , you were better be silent till you can distinguish better between Psalms , Hymns , and Spiritual Songs , and the manner of the bringing of them forth by a special Gift . A Doctrine may be as Spiritual that is precomposed , as that which was brought forth by a special Gift ; so may an Hymn , or Spiritual Song , though 't is by the ordinary Gifts or Help of the Spirit precomposed ; there cannot be an Hymn , nor Spiritual Song , without its Form ; but if it be a Spiritual Song , it has a Spiritual Form. The very word may convince yo● of your Error ; if the Song be taken out of Christ's Spiritual and Sacred Word , the Form is Spiritual ; and if it be sung with a gracious Heart and Tongue , 't is doubtless Spiritual Worship and acceptable to God. I shall conclude this Section of yours with one honest and plain Argument . That Assertion or Notion against Singing the Praises of God , that hath a natural tendency in it to overthrow the practice of all Gospel-Ordinances , as well as singing the Praises of God , is a vile and pernicious Assertion or Notion . But for a Man to assert , the Saints and People of God now in these days , ought not to sing Psalms , Hymns , and Spiritual Songs , because we have not that special or extraordinary Gift of the Spirit to do it , hath a natural tendency in it to overthrow the practice of all Gospel-Ordinances in these days . Ergo. That Assertion is vile and pernicious . The Major cannot be denyed : the Minor I have abundantly proved in this Treatise . In Sect. 4. You seem to Answer what we say about Singing being a moral Duty . Which you say , Is the refuge of some who cannot maintain their practice of formal Singing by Gospel-Institution . Append. pag. 27. Answ . You mistake ; we need no Gospel-Institution , 't is as clear a Precept in these Scriptures , Ephes . 5. 19. Col. 3. 16. as any we have in the New-Testament . But we say Singing the Praises of God is more than a mere positive Duty . What you further say under this Head , doth but betrary your own Ignorance about moral Precepts , and needs no Answer , I having fully explained it in this Treatise . Is it absurd and irrational for us to make the Moral Law , or Light of Nature , a Rule to exert the Worship of God ? see Append. p. 28. 'T is not so much the matter of Moral Duties , as the manner of the performance of them , that renders them Spiritual ; and for the more orderly and spiritual performance of such Duties , that are in their own nature Moral , they are brought under Gospel-institution , as Prayer , Preaching , and Singing the Praises of God are ; and therefore all Moral Duties must be discharged by the help of the Spirit , and with Grace in the Heart , if accepted of God. In pag. 33. of your Appendix , you repeat your former Objection against Womens Singing in the Church , because the Apostle saith , he suffered not a Woman to teach , nor usurp Authority over the Man , but to be in silence . So that Christ ( say you ) makes it an usurpation of Authority , for a Woman to teach , or to speak , or any ways to break her Silence in the Church . But then ( say you ) 't is objected , These Scriptures that forbid Womens teaching and speaking in the Church , do intend only that they should not be the Mouth of the Church , as in Prayer and Doctrine , &c. To this Objection against your Exposition of these Scriptures , you give your Answers . 1. That such a sense as this we speak of , is against the Letter of these Texts . 2. By asserting that in Singing together , there is Teaching , Instruction and Admonition , pag. 34. Answ . This kind of arguing against Womens Singing we have all ready fully refuted ; but for the sake of our good Women , and to detect this falsity , I shall add a word or two further in way of Reply . 'T is a hard case that Women should be debarred to speak in any sense , or any ways to Break Silence in the Church , as you affirm through a mistake of the Text. 1. For then they must not ask a Friend how he or she doth when in the Congregation . 2. She must not be suffered to be an Evidence in the Church against any Offender , in the case of Discipline . 3. Then she must not ask , where the Text is , if she comes too late , for that is in some sense a speaking and breaking Silence . 4. Nor must she then say Amen at the close of Prayer , for that 's a breaking Silence . 5. Which is worst of all , she must not in the Church give an account of her Conversion , or declare how the Lord was pleased to work upon her Heart : for I have shewed in that Act there is much instruction , nay , 't is so full of teaching to others , that what some pious Women have spoke in the Church upon this account , God hath blessed to the Conversion of Sinners , as well as it has refreshed and sweetly comforted divers Believers ; and therefore herein you abuse the sense of the Holy Ghost , and indeed are not , I fear , fit to be a Teacher of others , but to learn in silence your self . 2. The way therefore to understand this as well as other Scriptures , is to have recourse to the main drift or purport of the Spirit of God therein . And evident it is , the main thing the Apostle drives at in both these places , or doth intend , is this , viz. That Women ought not to be allowed to take part in the ordinary Ministration of preaching the Gospel , or ministerially , or authoritatively to preach the Word : because he that has received a just Call so to do , may and ought to exhort and command in the Name of our Lord Jesus with all Authority , Tit. 2. 15. and this Work therefore Women should not take upon them , because they must be in Subjection , and not usurp Authority over the Man. To take the bare letter of the Text , without shewing the scope and drift of the Spirit of God in it , would make sad work , as I might shew from many Scriptures , and has occasioned many abominable Errors , any Heresies , to abound in the World. 3. As to that teaching which is in Singing , it doth not lie in a Ministerial way , and therefore not intended by the Spirit of God here ; Preaching or Teaching is not Singing , nor Singing Preaching or Teaching , though there is a Teaching in it . You must learn better to distinguish between different Duties and Ordinances , before you take upon you to teach others . Read what I have before said , and also what Mr. Cotton , Sidenham , &c. have said , as you will find it repeated in this Treatise , in respect of the Nature of Teaching and Admonition that is in the Ordinance of Singing , and you may further see how you miss and abuse these Scriptures : for he or she that reads the Scripture may be said in some sense to teach , there is much teaching in it ; yet sure a Woman may be suffered to do this , as a case may present it self , both in the Church , or at home either , in her Husbands presence , and not be deemed to usurp Authority over him : for the Usurpation the Apostle speaks of , respects a Womans own Husband ( if not chiefly ) as well as others ; and therefore if she must not sing in the Church , so by your Argument she must not sing nor read the Scripture at home in the presence of her Husband , because there is a kind of teaching in both those Duties ; and if she should , as you intimate , she would not only break Silence , but usurp Authority over the Man , i. e. her Head and Husband , which is forbid . The Lord deliver poor Women , and Men too , from such kind of Doctrine as this . 4. 'T is evident the Apostle lays no other restraint upon Women than what the Law laid them under , they are to be silent , or 't is not ( saith he ) permitted unto them to speak ; but they are commanded to be under Obedience , as also saith the Law , 1 Cor. 14. 34. And 't is as clear , they were always under the Law suffered to sing in the Congregation as well as the Men , therefore it was not such a Speaking or Teaching as is in Singing , that Paul intends in those Scriptures . 5. Whereas you affirm , that Women were not admitted to pray nor prophesy in the Church neither in the Old nor New Testament , is doubless false , as our late Annotators well observed on 1 Cor. 14. 34. which is the very Text you mention , take their words ; This Rule must not ( say they ) be restrained to ordinary prophesying : for certainly , if the Spirit of Prophesy came upon a Woman in the Church , she might speak . Anna , who was a Prophetess in the Temple , gave Thanks to the Lord , and spake of him to all them that looked for the Redemption of Israel : and I cannot tell how Philip's Daughters prophesied , if they did not speak in the presence of many . The reason given why Women should be silent , is , because they are commanded to be in Obedience . A Woman ( say they ) might say , Amen , to the publick Prayers , and also sing with the Congregation to the Honour and Glory of God , but for her to speak in an ordinary course of Prophesy to instruct People , &c. she is forbidden . The Apostle , saith a Friend ( in a Manuscript ) doth not prohibit all manner of speaking , for that is directly contrary to 1 Cor. 11. 5 , 6. where Women are admitted to pray and prophesy : for Prayer , they may say , Amen to the publick Prayers of the Church : and for Prophesy they may sing Psalms , the Apostle using the Expression according to the Ideum of the Jews , 1 Sam. 19. 20 , 21. 1 Sam. 10. 5. they shall prophesy ; and for they shall prophesy , the Cald. Paraphras . reads , they shall sing , and thou shalt praise with them . Vid. Wilson's Dict. Dr. Hammond's Annotat. on 1 Cor. 11. 5. and so it 's used 1 Chron. 25. 1 , 2 , 3. The Prohibition , saith he , is not restrained only to Church-Assemblies , but holds good in all places , and at all times , and intends a Subjection of Women to their Husbands , as plainly appears by comparing 1 Cor. 14. 35. with 1 Tim. 2. 12 , 13. with the occasion and scope of the Text , and is of no greater Restraint now , than lay on them under the Law , 1 Cor. 14. 34. where they were permitted to sing . Object . But say you , If we should say such a vocal Singing together is for a Teaching , then where are the Hearers , if all be Teachers ? &c. Appendix , p. 35. Answ . We have shewed you Singing is a distinct thing from that which is called Teaching or Preaching , tho in Singing there is a Teaching , but chiefly we speak to our own selves , as the Apostle exhorts , in Psalms , &c. and the matter of the Psalm or Hymn is full of Teaching and Admonition , yet 't is the Matter sung which teaches , rather than the Singers may be said to do it : nor is it any Contradiction to say when I teach others , yet I am thereby taught and admonished my self . So that if it were admitted to be a common or ordinary Teaching , which must not be allowed , and all might be said to teach , &c. yet nevertheless all are Hearers also , and are in a sweet manner taught , admonished and instructed in singing the Word of Christ , in Psalms , Hymns , and spiritual Songs , as elsewhere I have shewed : Nor is it any Contradiction to say , according to the sense of the Apostle , Women must keep silence in the Church , and yet suffer them to sing , &c. no more than it contradicts their Silence , when they speak at other times , which they are allowed to do . In Sect. 6. You speak of those prophetical places of the Psalms , &c. urged by us for Singing under the Gospel-days , where all the Earth is exhorted to sing unto the Lord , Psal . 96. 1. Psal . 95. 1 , 2. Psal . 100. 1 , &c. 1. This you would have refer to the preaching of the Gospel , i. e. as the Apostles sound went forth into all the Earth , Rom. 10. 18. confounding Preaching and Singing together one time , and Prayer and Singing at another . 2. You would have it chiefly to refer to the seventh thousand Years of the World , or Reign of Christ ; hinting in your first Part as if then there shall be a Singing , besides the Essence of it in their Spirits : but if that thousand Years you speak of , shall be before the end of the World , or Gospel-Dispensation , pray where lie those Precepts that will authorize them in those days to sing , and yet do not authorize , or warrant us to sing now ? Shall they have a new Bible for those Times ? But if the Precepts for Singing then are contained in our holy Scripture , and yet do not belong to us ; 't is good for us to consider , whether other Precepts written therein , do not wholly refer to those Times too , nay , all Ordinances , till the Spirit comes down in an extraordinary manner ; and so now we must throw off all Gospel-Administrations , and turn Seekers . I am sorry to see such Stuff as this published to the World. But what I have said or cited from the Writings of other Godly Men , in respect of those Prophetical Psalms , and other places of Scripture that enjoin the Gentile-Churches to sing the Praises of the Lord , I would have you and others consider well of , before you write again . In Sect. 7. you heap up a company of confused words to no purpose , about premeditated Matter for Prayer , to oppose premeditated Hymns , &c. Append. pag. 38 , 39 , 40 , 41 , 42 , 43 , &c. Answ . 1. The Form of Prayer Christ hath left us , is a Rule for us in Prayer ; and we may premeditate what we intend to lay before the Lord , it appears from thence ; and so is the Word of Christ our general Rule , by which we must premeditate and precompose our Spiritual Hymns and Songs . 2. But Prayer and Singing differ the one from the other ; we may use other words in Prayer than what we premeditated , as the Spirit of God may help us . But we are limited by God's Word to sing David's Psalms , or else Hymns and Spiritual Songs , composed out of the Word of God. Now let them be either , they must be so many words and no more , or else none can sing with him that has the Hymn . Now we say , the extraordinary Influences for Singing , Preaching , Interpreting , &c. are gone ; therefore every Ordinance must be performed by the ordinary Gifts and Influences of the Spirit , or else we must have none at all . Was Singing , or any other Ordinance performed in the Gospel-Days by an extraordinary Spirit , not performed then also , and afterwards as well and as acceptable to God by the ordinary Gifts ? Shew , if you can , that other Ordinances which had such special Gifts then to attend them as well as Singing , do notwithstanding remain Ordinances , and yet Singing of Psalms and Hymns doth not so continue . If therefore a Man should premeditate every word of his Sermon by the Assistance of the Spirit , who dares to say he speaks not by the Help of the Holy Ghost , or that his Sermon is not part of Spiritual Worship ? 'T is no matter whether we have our Sermons or our Hymns , mediately or immediately , composed and brought forth , provided they be Spiritual , and done by the help of the Spirit . But to close all , Are not David's Psalms part of Spiritual Worship ? and are not the Churches exhorted to sing them ? In Sect. 8. Appendix , pag. 43 , 44 , &c. in answer to what we say , That our Psalms and Hymns are Spiritual , though precomposed , you say , 1. That such Forms are not Spiritual Worship , because Singing in the Primitive Gospel-Times , was from the special Gift of the Spirit . 2. Though ( say you ) the Matter of precomposed Forms of Singing be Spiritual yet the Heart must be Spiritual too , or Grace and Melody must be in exercise in performing of them : The Grace of Joy must be raised in the Soul to the heighth of Melody , and so break forth ; Or to that purpose you speak , pag. 44 , 45. Answ . 1. We need no more the special Gift in Singing , to render our Singing Spiritual , than those special Gifts in Preaching to render our Sermons Spiritual . 2. As to have Grace in our Hearts , not only in the Habit , but also in the Exercise in Singing , we acknowledg it is necessary to a right performance of it : And so 't is in Prayer , Preaching , and all other Spiritual Duties of Religion . And let me tell you , we need no greater assistance of the Spirit in Singing , than in Praying or Rejoicing ; therefore what signifies that which you say pag. 45. Viz. The least exercise of true Grace in our Hearts in Prayer , gives Essence or Being to Prayer ; so the least exercise of gracious melodious Joy , gives Essence to inward Singing ? And ( say you ) as we ought not vocally to pray in the Publick Worship of God in the Church , without a sufficient Gift of the Spirit ; so also we ought not vocally to sing in the Church , unless it be by a sufficient Gift of the Spirit . And seeing we have not such a Gift , we are not capable of vocal Spiritual Singing . And so we must be contented , as you intimate in pag. 46. with the Essence of it in our Spirits only . Answ . By this way of arguing you may lay Godly Christians under Temptations about Prayer , especially in the Church , because they may plead they have not the Gift ; whereas the Grace of Prayer , viz. a broken Heart , is that which God chiefly looks at , and so should we too . This makes no more against Singing , than it doth against Praying . And thus I must argue upon you , If I have not the special Gift of Singing , I must content my self with the Essence of it in my Heart , and yet ( as I have shewed ) the essence of it is not in the Heart as it is in the Voice ; and so since if I have not the special Gift of Prayer , I must be contented with the Essence of Prayer , only Heart-Prayer , and not pray vocally at all . But you intimate , that none ought to sing but such who are in the full assurance of the Love of God. But you might as well say , none ought to rejoice in the Lord , nor to praise him , but such only , as well as to say what you do here against their Singing who want that assurance . But you hint , in pag. 46. as if we must be satisfied with your Essence of Singing , viz. inward joy in the Heart , till we come to the primitive perfection of Divine Worship , &c. Answ . We doubt not , through Grace , but we are come to such perfection of Divine Worship , as to know what Gospel-Worship is , and also that we ought not to neglect one Ordinance more than another ; because we are not arrived to the height of Perfection . I am sure the way you would lead poor Souls in , is not to bring them forward towards perfection in Worship , but to keep them back , and hinder them in pressing on to that which some have not yet attained unto . Moreover , your folly appears too much in calling our Singing , an Irregular way of Worship , unless you had more strength of Argument to convince your Reader what you say is true . May be , if you had Truth on your side , you might have answered like a Man : But I am satisfied , all wise Men will say , there appears nothing less than Argument . In both parts of your Book there are many words indeed , but little else as I can see . If what I have said have no more strength of Argument and Scripture , and good Sense in it for Singing of Psalms , &c. than appears in your Book against it , I do intreat my Reader to reject what I have said , and esteem it as worth nothing ; but if it be otherwise , viz. upright , even words of Truth , O then ye Saints receive this Ordinance , and let what I have said by the assistance of God's Spirit , be as Goards , and as Nails fastened by the Master of Assemblies , which are given from one Shepherd , Prov. 12. 10 , 13. One word more to those Texts in Paul's Epistles , Ephes . 5. 19. Col. 3. 16. where he enjoins those Churches to admonish one another in Psalms , Hymns , and Spiritual Songs , &c. Can any Man suppose in these words the Apostle exhorts Ministers to preach , and so sing in Preaching , or to admonish one another to pray , and so to sing in Prayer ? How absurd would it be to affirm either ? Why then , say I , he can mean nothing else but this Ordinance of Singing , &c. Object : But say some , Did not the Lord's People of Old in their Captivity , say , How can we sing one of the Lord's Songs in a strange Land ? Psal . 137. 4. Answ . 1. Under that Dispensation , the Lord's People had a special and peculiar Right to Temporal Blessings ; and when they were deprived of them , and in Exile , they might not see they had that cause to sing the Praises of God. But our Promises and Privileges are better and more inward , and Spiritual : And therefore under the Gospel-Days , we find the Saints sung in the midst of their greatest Sufferings ; for as our Sufferings do abound in us , so our Consolation also aboundeth by Christ , 2 Cor. 1. 5. 2. I know not but we nevertheless might see cause to refuse , as they did to sing the Lord's Song , at the taunting and reproachful Requests of an insulting Enemy ; the Lord's People are not to do the Lord's Work at the Devil's Instigation . 3. But blessed be God , we are not in Exile , we are delivered like Men that dreamed ; our Liberty and Mercies are great , if we do not sin them away . In the last place , consider how acceptable and well-pleasing to God his Praises are in a Song ; read Psal . 69. 30. I will praise the Name of God with a Song ; and will magnify him with Thanksgiving . Vers . 31. This also shall please the Lord better than an Ox or Bullock that hath Horns and Hoofs . Two things you may observe from hence . 1. That to sing God's Praises , is acceptable to him . 2. That 't is no Ceremonial Rite , but in it self a Moral Duty . Sacrifices appertained to the Ceremonial Law , and though acceptable to God in their Nature and Design , yet Moral Duties have always had the preference . He hath shewed thee , O Man , what is good , ( i. e. that excells , that which God most delights in ) to do justly , love Mercy , &c. Mic. 6. 8. And this of praising God in a Song , seems from hence to be a Duty of the same Nature ; 't is not only acceptable , but very acceptable , it pleases God better than shadowy Ordinances , or the Offering of an Ox or Bullock . The●● few things , Brethren , I thought good to add at the Close , that you may stick close to this Heavenly Ordinance , and not be removed by the subtil opposition of any Men whatsoever . Remember there is no Truth of Christ but has met with its Opposers ; but though we can't as yet agree to sing the Praises of God together , yet let us love one another , and let not the practising or non-practising of this Duty ( for want of Light ) break our Communion one with another , nor make a Breach in our Affections . Let us walk as we have attained ; If any be otherwise minded , God may reveal it to them , Phil. 3. 15. Let us live holy Lives ; and not sing God's Praises , and soon forget his Works ; that so though we can't all sing together on Earth , yet may so walk to the Praise of his Glory , that we may sing his Praises together in Heaven . FINIS . Some Reflections on Mr. Marlow's undue Citations of several Learned Men ; shewing the genuine and proper Signification of the word Hymnos . By another Hand . THE Foundation of Singing Psalms , Hymns , and Spiritual Songs in the Publick Assembly of the Saints , is too firmly laid in Scripture , and in the Judgment and Practice of Christians in general , to be shaken by the New Notions of some few amongst us , whom I hope the Lord in his time will lead into the knowledge of this Truth , and make them sensible of their injurous Attempts to overthrow and remove it , particularly Mr. Marlow in his late Book and Appendix , which are answered in the preceding Tract ; and no more is intended in these few Pages , but some short Remarks on the two first Sections of the Appendix . In the first whereof he would not have Praising God , confined to Songs of Praise , or Vocal and Melodious Singing . For my part I know not where he will find an Antagonist in this Point ; for without Controversy it will be generally granted , that all Creatures , according to their Natures and Capacities , are obliged to praise their great and bountiful Creatour ; and the allowance hereof doth not in the least injure the Duty , which he strenuously pleads against . As for his long Citation out of the Learned Dr. Owen on Heb. 2. 12. to me seems very little for his purpose , for the Doctor , after he had made some Reflections on the Translation of the former part of the Verse , saith , in the rest of the words , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. in the midst of the Church I will sing Praise unto thee : the Original Heb. Psal . 22. 24. is expresly render'd ; for though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be render'd simply to Praise , yet it s most frequent use , when it respects God as its Object , is to praise by Hymns or Psalms , as the Apostle here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sibi hymnos canam , I will sing Hymnes unto thee ; or , te hymnis celebrabo , I will praise thee with Hymns ; which was the principal way of setting forth God's Praise under the Old Testament . Here the Doctor shews the genuine and proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and although the Doctor in his Exposition of this place , extends the sense of the word to its utmost latitude , that it might include all ways whereby our blessed Mediator was to Praise the Father : yet certainly he never intended to exclude that particular way principally pointed at both in the Hebrew and Greek word , which we find in the evangelical History so directly and expresly accomplished , Mat. 26. 30. Mark 14. 26. as were also all other things prophesied concerning him ; yet I grant that the Prophecy had not its full and compleat accomplishment therein ; for the Design of Christ in the whole Administration of his Mediatorial Kingdom , is to set forth the Praise and Glory of his Father ; and every Member of his Mystical Body should concur with him in this Work , in all the Modes wherein it can possibly be performed ; because God is to be served with all our strength and might . Moreover , it is evident that the Doctor never intended to undermine or overthrow the Duty of Singing ; for herein he would have opposed his own Judgment , which he hath published to the World in the account he gives of the several parts of Gospel-Worship , where he makes Singing one , though he terms it a fond Imagination for any to think that God cannot be praised in the Church without it ; and I doubt not but that all sober Christians agree with the Doctor therein . I shall now pass to ●he second Section , and consider some parts of it , which I was desired to take notice of . Mr. Marlow begins with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which , whatever he pretends concerning the generality of its signification , most properly denotes a Song of Praise ; And what he cites out of the Learned Ainsworth on Psal . 3. to favour his Purpose , will not serve it at all ; for he there intends nothing less than a Song of Praise , which is fitly composed to be sung , as will appear to any one who considers the whole Paragraph without Prejudice ; and this import of the word is agreeable to the common sense of Learned Men , notwithstanding what is cited to the contrary . His first Citation is out of Constantin's Lexicon , whence he tells us that Hymenaeus is a Nuptial Song . And what if it be , it is altogether impertinent in the present Enquiry ; for this is a word of another Family , and descends from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word well known amongst Learned Anatomists . And if he consults any of them , he may soon know the full meaning of it , and also the reason why Hymenaeus is used for a Nuptial Song . This word being thus dismist , as foreign to our present Purpose ; we may consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which according to Constantine , as cited by him , primarily and chiefly signify an Hymn or Copy of Verses , made to Praise , and to sing such an Hymn or Verse . And as for the latter word , he says also , it is used for saying or pronouncing such an Hymn ; and the reason may be , because saying or pronouncing is necessarily included in Singing : for Singing is but a particular Mode of saying or pronouncing . And if it was not thus , I might say it is the common fate of all Words to be stretched beyond their prime and most proper Signification ; and who can help it , seeing that the Wit and Fancy of Men , are such luxuriant things , that will make bold sometimes , not only with Words , but Persons too . The Object of an Hymn , and Hymning , according to their usage in prophane Authors , hath been extended , with the like liberty , both to Men and Things , though the primary Object was their Gods. Now I shall pass by two or three lines of unintelligible stuff , Viz. Hymno , etiam Kateuphemismon pro conqueror , i. e. hymno ; also Kateuphemismon is put for Conqueror , to complain , Only with this Caution to the Author , that when he makes his next Essay to shew his Scholarship in Print , he would take better care , lest he meet with a more severe Observator . As to what he further saith of the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to reproach , to accuse , to complain , &c. I readily allow ; but then he must take notice that all this was done in Verse , composed and sung to these ends ; and the use of the word to these ends , doth not at all prejudice its primary signification , which is to Praise with Songs . And whatever the quick-sighted Author thinks he sees in Constantine or Sympson concerning its signifyng simply to Praise , for my part I can see no such thing , either in them or other Authors , which I shall now inspect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is render'd by Scapula , Carmine celebro , praise in Verse , Hymnis decanto , I sing in Hymns : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebratio quae fit hymnis ●el carmine , i. e. praising by Hymns or Verse ; ●ecantatio laudum , a singing of Praises , Greg. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is render'd by Scap. Hymnus , Carmen , i. e. Hymn or Verse , and sometimes peculiarly signifies carmen in honorem Dei , Verse composed for the honour of God. Thus we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. a Hymn to the Praise of Apollo . Hymnus est cantilena conti●ens laudem Dei , i. e. an Hymn is a Song containing the Praise of God. Minsh . The same Author derives it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Hesych varies by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly signifies to sing . Vid. Mart. Lex & Gl. Cyril . Isid . lib. 6. 19. Now I shall enquire into the usage of this Word in the holy Scripture , and shall follow his Method therein . The first Instance which he gives as serviceable to his Design is , Psal . 78. 63. where he supposes the LXXII Translators were not acquainted with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a Song of Praise , or Marriage-Song , which is more than he can tell ; for it is very probable they mistook the Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he grieved , or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he lamented , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , did not lament . Of this you see more in Musc . on the place . But such as took the Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have translated the words otherwise , as Jun. and Term. Non Epithalami● celebratae sunt , i. e. were not honoured with a Wedding-Song ; and to this sense the words are render'd in six or seven Translations more Here the Antecedent is put for the Consequent ▪ viz. Praising or honouring with a Nuptial-Song for Marriage it self . Hence appears the Unskilfulness of this Author , and his Ignorance in imposing upon his Reader . Next he comes to Mr. L. in his Critica Sacra , where you will find Mr. L. giving this sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it is Carnem sed peculiariter in honorem Dei , i. e. Verse , but peculiarly designed for the Honour of God. This is agreeable to what was said before from other Authors . And further to confirm this sense of the word , I might here add , Zanch. Daven . Beza , &c. Then he proceeds to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he renders Hymnum cano I sing an Hymn ; this word is used Mat. 26. 30. Mark 14. 26. Acts 16. 25. Heb. 2. 12. and in all these places is rendred by Beza ( who was eminently skilled in the Greek Tongue ) after the same manner , and on Mat. 26. 30. he commends Erasmus for correcting the vulgar Latin , in changing dicto Hymno , the Hymn being said , to cùm cecinissent Hymnum , i. e. when they had sung an Hymn . On ver . 20. he gives an account out of Josephus of the Jews manner in eating the Passeover , and closing it with an Hymn , consisting of Psalm 113. and the five immediately following , which the Jews call their Magnum Hallelujah , their great Song of Praise to God ; and it is the Opinion of many Learned Men , that Christ sang this with his Disciples , tho Grotius thinks that Christ made another on that occasion . Now as to the three Authors Mr. M. mentions out of Mr. L. who differ in their version of these words , we may justly suppose that by Praises , they mean Praises in Verse , and by saying Praises , they mean such a saying as was accompanied with singing , otherwise their rendering may be censured as improper . Now Mr. M. proceeds to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa . 25. 1. which is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in the Conjugation Hiphil , signifies hath praised , or confessed ; and , as it is in other words , the sense must be governed by the Context ; and so in this place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho render'd by Arias Montanus , I will confess , yet if he doth not mean such a Confession as was to be made by singing the Song of Praise to God , for his manifold Benefits bestowed upon his Church , his Version is not so agreeable to the Context , as that of the Septuagint , who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will sing Praise ; and the like may be said of his Version , Isa . 12. 4. What is said in the third Paragraph , and beginning of the fourth , concerning the rendring those words before mentioned , and some others , is of little importance in clearing the present Controversy , seeing it is granted already that God may be praised without Singing , tho Singing is a principal way of setting forth the Praise of God , as Dr. Owen saith . And certainly that which is the principal way of praising God , ought not to be excluded by Christians ; neither can we think that these Translators had any design to do it , seeing they use such words as include this as well as other ways of praising God. And whereas Mr. M. thinks he hath got clear and undeniable Evidence for his simple praising God only , he hath got none at all , unless three be not contained in the number four , because one is . Solomon saith , The wringing of the Nose brings forth Blood ; and straining the words of these Translators , may bring forth a sense which they never intended . I see no such restrictive terms used by them , which may reasonably be thought to restrain the Duty of Praising God to the particular mode of this Author ; but if they did intend it , I could ( if the Bounds of my Paper would admit it ) produce six or seven Translators who are generally esteemed by learned Men very accurate , who have render'd the words for that way of praising God which is pleaded for in the foregoing Treatise . The Author which Mr. M. cites out of Marlorate on Mat. 26. 30. pretends it is uncertain with what words they praised God ; that is , whether it was with the common Passeover-Hymn , or some other of Christ's own , which might be more sutable to the occasion ; and whether they sang this Praise , or spake it simply , the following words of the Author not being well render'd by Mr. Tymme , I shall set down , they are these , Graecum verbum laudem quidem , maxime quae Deo debetur , includit ; non autem necessario evincit , quòd cecinerint , i. e. the Greek word indeed includes Praise , chiefly that which is due to God. But undoubtedly it doth evince , that they sang , 1. From the genuine Signification of the Original Word . And , 2. From the current of Learned Men who go this way . To conclude ; I sincerely desire that the Lord would make this Friend sensible of the Evil and Vanity of this Attempt , to remove out of the Church this part of Religious Worship , which hath been kept up so many Ages , both under the Law , and under the Gospel . FINIS . ADVERTISEMENT . THere is in the Press , and will be published next Week , a Treatise Intituled , Spiritual Melody , containing some hundred of Sacred Scripture-Hymns , chiefly on Metaphorical Scriptures , as they lie in a Book Intituled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Key to open Scripture Metaphors , ( formerly published by this Author , with many others on several Occasions ) as they have been sung in divers Congregations . Composed and now published by B. Keach , at the earnest Request and Desire of several Christian Friends . Printed for J. Hancock , and to be sold at his Shop in Castle-Alley , on the West side of the Royal Exchange in Cornhil . THere is almost ready for the Press , an Exposition on all the Parables , and express Similitudes in the Four Evangelists . It will be above one hundreed Sheets : The PROPOSALS whereof , with a Specimen , which will contain two Sermons , ( an Exemplar of the whole Work ) will be on the Parabolical Saying of our Saviour in Mat. 12. 43. When the unclean Spirit is gone out of a Man , &c. Written by the foresaid Author ; and will ( God willing ) be published in a very short time . 
A47480	----	An elegy on the death of that most laborious and painful minister of the gospel, Mr. John Norcot who fell asleep in the Lord the 24th day of this instant March, 1675/6. Keach, Benjamin, 1640-1704. 1676 Approx. 7 KB of XML-encoded text transcribed from 2 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47480 Wing K61 ESTC R18842 12350425 ocm 12350425 59966 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47480) Transcribed from: (Early English Books Online ; image set 59966) Images scanned from microfilm: (Early English books, 1641-1700 ; 213:7) An elegy on the death of that most laborious and painful minister of the gospel, Mr. John Norcot who fell asleep in the Lord the 24th day of this instant March, 1675/6. Keach, Benjamin, 1640-1704. 1 sheet ([1] p.) Printed for Ben. Harris ..., London : 1676. Written by B. Keach. Cf. Wing; BM. "An epitaph" signed: E.T. Imperfect: badly stained. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Norcott, John, d. 1676. Elegiac poetry. Broadsides -- England -- 17th century. 2005-04 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-09 Judith Siefring Sampled and proofread 2005-09 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion AN ELEGY On the Death of that most Laborious and Painful Minister of the Gospel Mr. JOHN NORCOT , Who fell asleep in the Lord the 24th of this instant March 1675 / 6. HOw doth my troubled Soul amused stand , On thoughts of God's most sore Chastising hand ; Let Heaven assist my Pen , and help indite This Mournful Elegy I 'm mov'd to write . My grieved heart knows not what way to take , Its love to shew and lamentation make . David for Jonathan was sore distrest , And in like sort has sorrow seiz'd my Brest . Beloved John is gone , dear Norcot's dead ; That Man of God , who hath so often fed Our precious Souls with Manna from above : Whose powerful preaching did ingage our love To Jesus Christ . O! he had care and skill To feed poor souls and do his Master's will. But is he from us also took away , What , breach still upon breach ! Lord Jesus stay Thy hand , such strokes are hardly born , Here 's cause for hundreds to lament and mourn . The loss is great the Churches do sustain , Poor sinners too like cause have to complain . There 's few like him surviving to arouse Their sluggish souls out of their sinful drouse . They now may sleep secure and not awake . Until they fall into the Stygian Lake . This Golden Trumpet 's stopt , 't will sound no more , To warn them of what danger 's at their door . To win sinners to Christ he did not spare His strength nor time , thought nothing was too dear To part with all , if any ways he might , Their Souls turn from false ways unto the right : Like as a Candle which much light doth give , Doth waste it self , whilst from it we receive Much benefit ; so did he clearly burn , To the wasting of himself unto the urn . This godly Preacher in a little space , Much work did do , he swiftly run his race ; With 's might perform'd what e'r he found to do . God graciously did bless his work also , Yea few ( I think ) have had the like success , In turning sinners unto righteousness . O were the worth of this good man but known , It might produce an universal groan . Let Brethren dear of different minds lament , For he for you in prayers much time has spent ; He lov'd you all , though I have cause to fear , The like affection some did scarcely bear . 'T would pierce ones heart to think in such a time , Obedience unto Christ should be a crime ; Or that offence should in the least be took , ' Cause from Gods word he durst not turn nor look . He would own naught but what thus saith the Lord , Add would not he nor minish from Gods Word . Come let us live in love , we 〈…〉 , When at his Port we all arived 〈…〉 Let sinners mourn , who shall their loss repair , Who for their Souls so naturally did care . Well may ye fear God will proclaim new wars , When he calls home his choice Embassadors . What may a Sodome look for from above , When such who stood 'i th gap , God doth remove . O tremble City , what is God about , Look for new flames , thy Lots are calling out . And now chastized flock a word or two , I 've double sorrow when I think of you . When that the Harvest doth for Reapers call , To lose your Labourer , this wound 's not small . O who shall bear the burthen of the day , If God doth take the Labourers thus away . When Pylots die , how shall the Seaman stear , ' Mong'st Rocks and Sands , when stormes also appear . Have we not cause to think the crafty Fox , Will out abroad and prey upon the flocks . And Ravening Wolves also will grow more bold . And scare some silly Lambs out of the fold ; If God proceed to call the Shepherds home , O what will of so many flocks become . ' i th' midst of all , in this doth comfort lie , The chiefest Shepherd lives when others die . And he be sure who for the Sheep did bleed , Will stick to them in times of greatest need . Come cease your grief , don't you know very well , The care God has of his own Israell . And it s no more which now is come to pass , Then what by you some time expected was , And what is done is but our Fathers will , Therefore be silent , every one be still : For should we yield to passion I have fears , We should grieve Christ and wound our Souls with tears . The narrow Sluces too of dribling eyes , Would be too streight for those great Springs that rise . But since our Vessels fills up to the top , Le ts empty them , for every sin a drop . For it le ts wish we were compos'd of Snow , Instead of Flesh , yea made of Ice , that so We might in sense of sin and it loathing , Melt with hot love to Christ , yea thaw to nothing . And should our sins deprive our Souls of him , Let tears run from our Eyes till Couches swim . Yet let 's not grudge him that most happy bliss , Who now in glory with Christ Jesus is . He did his work apace , his Race is run , He'as touch'd the Gole yea and the prise hath won . AN EPITAPH . A Sweet and godly Preacher doth lie here , Who did his Master Jesus love so dear , And sinners Souls , that he his strength did spend . And did thereby ( 't is thought ) hasten his end , He brought himself by preaching to the Grave , The precious souls of sinners for to save . He lies but here asleep , he is not dead : To God he lives , to Christ his soul is fled , And o're while must he awake again , And evermore with Christ in glory raign . By B. K. London , Printed for Ben. Harris at the Stationers Arms in Sweetings Rents near the Royal Exchange , 1676. 
A47391	----	The ax laid to the root, or, One blow more at the foundation of infant baptism, and church-membership. Part I containing an exposition of that metaphorical text of Holy Scripture, Mat. 3. 10. : being the substance of two sermons lately preached, with some additions, wherein is shewed that God made a two-fold covenant with Abraham, and that circumcision appertained not to the covenant of grace, but to the legal and external covenant God made with Abraham's natural seed, as such : together with an answer to Mr. John Flavel's last grand arguments in his Vindiciarum Vindex, in his last reply to Mr. Philip Cary, also to Mr. Rothwell's Pædo-baptisms vindicatur, as to what seems most material / by Benjamin Keach ... Keach, Benjamin, 1640-1704. 1693 Approx. 112 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A47391 Wing K47 ESTC R39052 18207842 ocm 18207842 107120 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47391) Transcribed from: (Early English Books Online ; image set 107120) Images scanned from microfilm: (Early English books, 1641-1700 ; 1125:20) The ax laid to the root, or, One blow more at the foundation of infant baptism, and church-membership. Part I containing an exposition of that metaphorical text of Holy Scripture, Mat. 3. 10. : being the substance of two sermons lately preached, with some additions, wherein is shewed that God made a two-fold covenant with Abraham, and that circumcision appertained not to the covenant of grace, but to the legal and external covenant God made with Abraham's natural seed, as such : together with an answer to Mr. John Flavel's last grand arguments in his Vindiciarum Vindex, in his last reply to Mr. Philip Cary, also to Mr. Rothwell's Pædo-baptisms vindicatur, as to what seems most material / by Benjamin Keach ... Keach, Benjamin, 1640-1704. Rothwell, Edward, d. 1731. Paedobaptismus vindicatus. [4], 32 p. Printed for the author, and are to be sold by John Harris ..., London : [1693] Imprint date suggested by Wing. Imperfect: cropped with loss of imprint date; best copy available for photographing. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Flavel, John, 1630?-1691. -- Vindiciarum vindex. Bible. -- N.T. -- Matthew III, 10 -- Criticism, interpretation, etc. Infant baptism. 2002-11 TCP Assigned for keying and markup 2003-01 Apex CoVantage Keyed and coded from ProQuest page images 2003-02 Judith Siefring Sampled and proofread 2003-02 Judith Siefring Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion THE Ax laid to the Root : OR , One BLOW more at the Foundation of Infant Baptism , and Church-Membership . CONTAINING An EXPOSITION of that Metaphorical Text of Holy Scripture , MAT. 3. 10. Being the Substance of Two SERMONS lately Preached , with some Additions . Wherein is shewed That God made a Two-fold Covenant with Abraham , and that Circumcision appertained not to the Covenant of Grace , but to the Legal and External Covenant God made with Abraham's Natural Seed , as such . TOGETHER With an ANSWER to Mr. John Flavel's last Grand Arguments in his Vindiciarum Vindex , in his Last Reply to Mr. Philip Cary. Also to Mr. Rothwell's Paedo-Baptismus vindicatur ; as to what seems most material . PART I. By BENJAMIN KEACH , Pastor of a Church of Christ , meeting at Horsly-down , Southwark . Rom. 9. 7. Neither because they are the Seed of Abraham , are they all I hil dren , &c. — ver . 8. That is , they which are the children of the Flesh , these are not the children of God. Gal. 4. 24. Which things are an Allegory , for these are the two Covenants . Gal. 3. 29. And if ye be Christ's then are ye Abraham's Seed . London , Printed for the Author , and are to be sold by John Harris at the Harrow in the Poultrey 16●● THE Epistle to the Reader . WHEN I first entered on this Text , I did not intend the Publication of the Sermons ; it was not at all in my Thoughts : But after I had preached Two of them , I was earnestly solicited by divers , to do it ; which , at last , I consented to do . Yet , because some of the Arguments about that Two-fold Covenant God made with Abraham , being before Publish'd , in my Answer to Mr. Burkit , I was at a stand in my Mind about it : Yet meeting with Mr. John Flavell 's Vindiciarum Vindex , being ( as he says ) a full Answer to Mr. Philip Cary 's Exceptions to his Vindiciae legis & Faedoris , together with a late Treatise , wrote by Mr. Rothwell , called , Paedo-Baptismus Vindicatus , I was resolved ( if the Bookseller would take the Copy ) to expose it to publick view , finding no Person taking any notice of either of those late Treatises , by way of Answer . The former being so much cryed up , as a weighty Piece , I thought it was necessary to Examine and Detect the seeming Force of his chief Arguments ; for tho' the Author is deceased , yet I fear his Writings on that Subject , may do some wrong to the Truth , by hindering such gracious Persons reception of it , who are willing to be informed , because he was a Man of great Parts , Learning , and ( I hope ) of Piety : For , by sad Experience , I perceive some People build their Faith and Belief of Infant Baptism , on the Credit , and great Veneration they have of the Asserters of it , saying , How should such Men be Mistaken ? which is a poor Argument ; and a great Reproach it is to such Persons : For their Faith , it seems , stands in the Wisdom of Men , and not in the Power of God , or certain Testimony of his holy Word — God may , Reader , for some Reasons known to himself , hide this and some Truths , from some of his faithful Servants , may be , as a Rebuke to them for their over-valuing of humane Learning , and to the People too upon the like account ; though the Knowledge of the Tongues I esteem in its place , and could wish , if the Lord saw it good , all Gospel Ministers had the Knowledge of the Original Languages ; but , ( as the Apostle says ) God hath chosen the foolish things of the world , to confound the wise , 1 Cor. 1. 27. And base things , and things that are despised hath God chosen , yea , things that are not to bring to naught things that are , ver . 28. That no Flesh should Glory in his Presence , God makes use of Men that are of no account , in the esteem of the Learned World , to confound such who are of great Repute . The Truth is , that great Author hath not missed the Mark , only in asserting Paedo-Baptism , and in his dark Notions , about the Covenant of Circumcision , but also in a Point of far greater Moment , viz. In asserting in this very Book , the Conditionality of the Covenant of Grace : These are his Words , An antecedent Condition , signifying no more than an Act of ours , which , tho' it be neither perfect in every Degree , nor in the least meritorious of the Benefit conferr'd , nor performed in our own natural Strength ; yet , according to the Constitution of the Covenant , is required of us , in order to the Blessings consequent thereupon , by vertue of the Promise ; and consequently , the Benefits and Mercies , granted in the Promise , in this order , are , and must be suspended by the Donor , or Disposer of them , until it be performed : such a Condition , we affirm Faith to be , &c. This grand Error ( for so I must call it ) the Learned and Reverend Mr. Chauncy ( whom God hath graciously raised up to defend his blessed Truth , at this present time , and for whose Labours we have great cause to Praise the holy Name of Jehovah ) takes notice of , in his late Treatise , which is newly come to my Hand , before I wrote this Epistle , tho' my Copy is at the Press , p. 128 , 129. Mr. Flavel ( saith he ) was a worthy Man , but it may be , not without some Hay and Stubble : I wish it do not prove an attempting at another Foundation , besides Christ , &c. You tell us ( saith he ) what an Antecedent Condition is , That it signifies no more than an Act of ours , and such is Faith. I suppose you and he mean , in distinction from a consequent Condition , the Antecedent gains the Estate , the Lawyers reckon it the Purchase-Money ; the Consequent Condition keeps it , and it 's the Quit-rent ; which , if it be not duely paid , the Lord can enter and take the Estate ; so that Faith you 'll have , to be the Antecedent : Money , deposited and laid down , before you have any of your Spiritual Estate ; and you say , it signifies no more than an Act of ours . I pray , Whose should it be but ours ? if the Condition be to be performed by us ; and , Why is this put in ? it signifies no more , unless the meaning be , that Christ's Righteousness should be shut out , and it should be reckoned , under the Nature of this Condition , merely as an Act of ours , without Respect to Christ , the Author of it , and Christ the true Object of it : — See him at large . Again ( he saith ) Every faedoral Condition is Ex pacto Meritorious , so that you may challenge your Bargain upon Performance , if it be but 20 Guineys to purchase an 100 l. per Annum , so that we have only your Word for 't , that it is not meritorious , when it 's so in reality : the nature of the thing speaks it to the understanding of all Men of Sence . No , no , do not think to wheedle Christ out of his Merits , and God out of the Honour of his Free Grace , and us , out of the Comfort of both : You say , it 's not performed in our natural Strength : No ; and yet a Condition of a Covenant made with Man : a most unreasonable Thing , to require a Condition of a Covenant of one , that we know hath no Strength to perform it . If a Rich Man should offer an Estate of 1000 l. a Year to a poor Man , that he knew was not worth a Groat , provided he fetched him 20 l. of his own Money , this Act would be reckoned a mocking , and ridiculing this poor Wretch . God did not require that small Condition of Adam , but that he actually had strength to perform it ; you will say , God will give him ability to perform : So he did to Adam , previous to the Covenant , &c. See his farther Answer , p. 130. God will , in due time , bring down and abase the Pride of Man ; O what a Doctrine do some Men preach ! 't is time , indeed , now to lay aside our lesser Differences , and make Head against such capital Errors . The Foundation seems now to be struck at — Reader , since I preached these Sermons , I met with Reverend Mr. Cotton on the Covenant , who confirms the same thing , concerning the Ax being laid to the Root of the Trees , Speaking of that Text , Mal. 4. 1. The Day cometh that shall leave them neither Root nor Branch : There are two Things in the Root , ( saith he ) 1st . The First is the Root of Abraham 's Covenant , which this People much trusted upon , and that is it of which John the Baptist speaks , Now is the Ax is laid to the Root of the Trees , &c. This is spoken in Mat. 3. 9. after he had said , Think not to say within your selves , we have Abraham to our Father , ver . 8. So that all their Confidence they had in Abraham 's Covenant , Temple , and Tabernacle , and such Things , is burnt up , and so they have no Root left them to stand upon : But , 2dly , There is something more in it ; for , with this Spirit of burning , the Lord , by the Power of this Spirit , doth cut us off from any Power of our own natural or spiritual Gifts , whereby we thought to lay hold on Jesus Christ , and we are cut off hereby from all Confidence that we have in our own sufficiency , &c. For there is an usual Confidence that we have in our own state , tho' the Lord hath cut us off from the righteousness of our Parents , and from boasting of his Ordinance ; yet we think there is some Power left in us . Cotton 's Treaty of the Cov. p. 177 , 178. Again he saith , It is spoken of the Ministry of John the Baptist , which did burn as an Oven , and left them neither the Root of Abraham 's Covenant , nor the Branches of their own good Works . He cutteth them off from the Covenant of Abraham ; and so by cutting them off from the Root , he leaveth them no ground to trust to , Pag. 21 , 22. I hope , if this Text be well considered , and our Arguments , in the ensuing Treatise , no wise and impartial Person will find there is any ground for Men to plead for Infant Baptism , from the Covenant God made with Abraham . I shall say no more , but leave what I have said to the Blessing of the God of Truth ( who is coming forth to shake all false Foundations and States ; yea , both Heaven and Earth , that that which cannot be shaken , may remain ) and rest thy Servant in the work of the Gospel , From my House near Horsly-down , Southwark , this 6th . of March , 1693. BENJAMIN KEACH . Reader , My Answer to Mr. Flavel and Mr. Rothwell , I find will not come into the first Part ; but the Second is going to the Press , where you will have it . THE Ax laid to the Root , &c. OR , One BLOW more at the Foundation of Infant Baptism , and Church-Membership . MAT. III. 10. And now also the Ax is laid to the Root of the Trees , every Tree therefore that bringeth not forth good Fruit ; is hewn down and cast into the Fire . THIS Text is metaphorical ; there is no great difference between a Metaphor and an express Similitude ; and for the better understanding the Mind of God therein , I shall 1. Open the Scope and Coherence thereof . 2. Explain the Parts and Terms therein contained . 3. I shall observe some Points of Doctrine reducable there-from . 4. Shall improve the Whole by way of Application . First , From the Scope and Coherence of the Place , 't is evident , that John Baptist endeavours to take off the Jews , particularly the Pharisees and Sadduces , from the external and legal Covenant God made with Abraham and his Fleshly-seed , or Off-spring . See vers . 7. But when he saw many of the Pharisees and Sadduces come to his Baptism , he said unto them , O generation of Vipers , who hath warned you to flee from the Wrath to come . Historians tell us , That there were Three more eminent Religious Sects amongst the Jews , the First were called Essenes , of whom we do not read in the Holy Scripture ; their main Doctrine was Fate ; they ( say our Annotators ) ascribed all Things to it . Secondly , The Sadduces were directly opposite to the Essenes , they ascribed nothing to Fate , but asserted the Liberty and Power of Man's Will , in the most largest Sence , or in the extravagant Height ; they denied the Immortality of the Soul of Man , the Resurrection , Angels , &c. All which , the Pharisees owned . See Act. 23. 8. The Pharisees , were outwardly a very Zealous sort of People ; and , tho' they were tainted with that false Opinion of the Freedom of Man's Will to do Good , yet they ▪ ascribed much to the Providence and Grace of God ; they were Interpreters of the Law , and separated themselves from others ; they spent much time in Fasting and Prayer : 1. They held , nevertheless , a Righteousness by the Works of the Law , by which they thought they were justified and accepted of God , and so stumbled at the Stumbling-Stone , Rom. 9. 32. 2. They gave a very corrupt Interpretation of the Law. 3. They held many un-written Traditions of equal force with the Law of God ; by which means , they made void the Commandments of God. 4. They were a mere Hypocritical sort of Men in their Practices , being very strict and zealous for the smaller Matters of the Law , and neglected the weightier Things thereof . Whether these Pharisees and Sadduces came with an intention to be Baptized , or only out of Curiosity , is hard to be resolved , since 't is said , They rejected the Counsel of God against themselves , being not Baptized by John. John however , sharply treates them both , calling them a Generation of Vipers , a sort of Serpents , of whom 't is said , they make way into the World through the Bowels of their Dam. It may be upon this Account , he gave them that Name , or so called them , who thought through the Bowels ( as I may so say of their Ancestors ) or being the Seed of Abraham , or the Off-spring of Godly Progenitours , to come to Heaven ; who hath warned you to flee from the Wrath to come . What is the Reason that you come to my Baptism ? Whereas some of you think there is no Resurrection , no Heaven , no Hell , no Angels , nor no Spirits ; or , you , who think you are so Righteous , as you need no Repentance , and so need fear no wrath to come , From whence comes this to pass that you seem to fear , or to be afraid of future Wrath , and the Vengeance of an angry God ? Bring forth therefore Fruits meet for Repentance , ver . 8. O come now and put your selves among the crowd of Poor Sinners , and Godly Penitent Persons ; Repent of your false Doctrines you have taught ; Repent of the corrupt and wicked Notions and Opinions you hold , and of the Vain and Hypocritical Lives you have led , and think not that a bear Profession of this will do neither ; for you must bring forth Fruits of true Repentance , Fruits of true Holiness , from a thorough change of Heart that must be wrought in you . But , ( as if he should say ) I know your Thoughts , I have heard what a Belief you are of , you think you are in Covenant with God , and so are faedorally Holy , and in a saved and safe Condition , because you have Abraham to your Father , you conclude , that Covenant God made with Abraham , and his natural or fleshly Seed , was the Covenant of Grace ; and so the Promise is sure to you : And therefore , he adds , ver . 7. And think not to say within your selves , we have Abraham to our Father : For I say unto you , that God is able of these Stones , to raise up Children to Abraham . You promise good to your selves , because you are the natural Off-spring of believing Abraham , you rest upon your Descent from him . The very same Plea we find they made to our blessed Saviour , Joh. 8. 33. We be Abraham 's seed , and were never in Bondage to any Man. How sayest thou , yee shall be made Free : We were never under the Bondage of Sin , as others are ; that Covenant made with Abraham being the Covenant of Grace , we are thereby set at Liberty , and no Man shall by his Doctrine make us believe the contrary , we are a free People , in respect of our Souls and spiritual Privileges , ( for they could not mean otherwise , because they had often been in Bondage to Men , in respect of external Liberty and Freedom : First to Pharaoh King of Egypt , and then to Nebuchadnezzar , and now were so in Bondage under the Romans ) I know ( saith our Saviour ) that ye are Abraham's Seed , according to the Flesh : They were his Off-spring ; but that was no spiritual Advantage to them , tho' it did give them Right to legal Privileges and Ordinances under the Law , yet it signify'd nothing now , it would not profit them under the Gospel Dispensation , they must be the spiritual Seed of Abraham , and do the Works of Abraham , and walk in his Steps ; which they did not , and therefore the Lord Jesus told them , vers . 44. Ye are of your Father the Devil , and the Lusts of your Father you will do . John Baptist , intimates the same thing , when he called them a Generation of Vipers ; tho' they intituled themselves to the Covenant of Grace , ( like as some do now a-days ) upon that , in Gen. 17. extended to Abraham's Seed , as well as to himself , and concluded , they were Members of God's Church , then on Earth , and could not therefore be deny'd any Privilege , or Ordinance , that of Right belonged to Covenant Children : But this great Prophet knew how blind and deceived they were , not understanding , that there were two Covenants made with Abraham , and also a Two-fold Seed ( viz. ) a Carnal or Natural , and a Spiritual Seed : they thought that Promise of God , made with Abraham , must be made of none Effect , if they should not be owned or allowed to be the Seed of Abraham ; but , ( saith the Baptists ) God is able of these Stones , to raise up Children to Abraham . If he should turn Stones into Men and Women , who have Abraham's Faith , they would be certainly the true Seed of Abraham , and not such as they were , tho' they naturally proceeded from his Loins , according to the Flesh ; or , God could of the Gentiles raise up Children to Abraham , and so make good his Promise to him , who said , In thy seed , shall all the nations of the earth be blessed . And now farther to convince them , and so to take away , for ever , all their Hope and Pretences of Right to Gospel-Ordinances , and Church-Membership , by vertue of the Covenant made with Abraham ; or , from the Consideration of their being his natural or fleshly Seed , he in the words I first read to you , says , And now also the Ax is laid to the Root of the Trees , therefore every Tree which bringeth forth not good Fruit , is hewn down and cast into the Fire , vers . 10. Now , this now referrs to the time here in this Place , sometimes it referrs to the Matter or Occasion of what is spoken , Now the Ax is laid to the Root of the Trees ; whatever is meant by the Root of the Trees , this is certain , the Ax was not till now , or until this time so laid , or thus laid to the Root : We cannot understand what the Holy Ghost intends hereby , unless we observe , and well consider the Scope and Coherence of the Text , which do's clearly unfold the whole drift and purport of the Baptists . He shew'd them before in the Context , that their Plea to Gospel Baptism , was not good nor pleadable , i. e. We are Abraham's Seed ; they might Object , and say , Obj. All the seed of Abraham , were taken into covenant with God , and all that sprang from his loins , were members of the visible Church ; and had right to the external rites , ordinances and privileges thereof . Ans. This John Baptist seems to grant , i. e. That it was so from Abraham's Time untill these Days , or under the Law or old Covenant-Dispensation ; they had , he denies not , a Right to Jewish Church-Membership , and Legal Ordinances : But what of that , Now the Ax is laid to the Root of the Trees ; that is , as Abraham was the Root , or common Covenanting-Father , as concerning the Flesh , out of which Root , all the Jews , his natural Off-spring , sprang ; and , upon which Foundation , they and their natural Church-State was founded : Yet , now the Ax is laid to this Root , i. e. To this Covenant , i. e. The legal , or external Covenant made with Abraham ; and down must the Building fall , when the Foundation is removed ; down goes the Trees , when the Root ( out of which they grew ) is cut down . So much as to the Scope and Coherence of the Words . Secondly , I shall explain the Terms and Parts of the Text : 1. Shew farther what is meant by the Root . 2. What is intended by the Trees . 3. What is meant by the Ax. 4. What by laying the Ax to the Root of the Trees , and by cutting down . 5. What by the Fire , and casting into the Fire . First , By the Root is meant , that which bears up the Branches , and on which the Tree and Branches stand and grow ; and 't is from hence , from this Allusion , the Baptists makes use of these Words and Expressions . Now the Root , whereof he speaks , ( as I conceive ) was that Covenant God made with Abraham , and his natural Seed , or Off-spring ; which Covenant did , in a mystical Sence , as clearly bear up the National Church of Israel , and all the Trees , i. e. Members or Branches thereof , as a common natural Root doth the Tree , or Trees that grow out of it . 2. And as by Root may be meant that Covenant made with Abraham , and his natural Seed , ( from whence the National Policy , and Church of the Jews sprang , and was born up , and from whence it grew and was to abide ) untill the Gospel Dispensation came in , and was established ; so also by the Root may be intended the Foundation of all their Hopes , Confidence , and outward Privileges : For that , they ( I mean the natural Off-spring of Abraham ) had great Confidence in the Flesh , by means of that legal or external Ministration they were under , cannot be denied , and had many outward Rights and Privileges also , above all People then in the World ; and if so , ( I mean if this be granted , which I am sure cannot be denied ) then it follows there was some Root , Ground , or Foundation , which they had , and upon which they built , and laid Claim to those outward Ecclesiastical and Civil Rights and Privileges ; and that the Ground Root , or Foundation of all this , was that Covenant God made with Abraham and his natural Seed , is apparent to all who are not willingly Blind ; for before those Covenant-Tranctions with Abraham , we read not that the People , from whom Abraham sprang , had any such Rights or Privileges granted to them , and what outward Privileges God promised them afterwards by Moses , 't is signify'd in divers Places to be upon the Account of the Covenant made with Abraham , &c. And according to the exact Time , told by the Lord to Abraham , God brought his natural Seed out of the Land of Egypt . This , from the Scope and Coherence of the Words ; therefore I must affirm , is Primarily , and Chiefly intended by the Root of the Trees in this Place : But , Thirdly , By Root , in a more remote Sence , may be meant the state and standing of every Ungodly , Unbelieving and Impenitent Person ; let their Hopes , Expectation , and Confidence , be what it will , if he be not a good Tree , a Believing and True penitent Person , his Root , or Foundation on which he builds , let it be what it will , cannot secure him , for down he must go with all his vain Hopes , Works , Expectation and Confidence whatsoever with him , For now is the Ax laid to the Root of the Trees . Secondly , By Trees are meant Men and Women , but chiefly the Seed of the Stock of Abraham , according to the Flesh ; of whom the National Church of the Jews was made up , and did consist ; as also , all wicked and unbelieving Persons whatsoever , who embrace not the Offers of Grace , in the Gospel , or believe not in Jesus Christ. For , as the Church of God is compared to a good Tree , and godly Men , in particular , are called good Trees , so is the adulterated Church of the Jews , compared to an evil Tree ; and wicked and ungodly Persons , called , Evil and corrupt Trees : Yet it might be here noted , that they are in this Place compared to Fruit Trees , tho' to such that bring not forth good Fruit , as ( by the Prophet ) the Jewish Church is compared to a Vine , and an Olive Tree , tho' she brought forth sowre Grapes , Isa. 5. Thirdly , As to the Ax , we all know an Ax is that Instrument used by Men to cut down Trees , at the Pleasure , or for the Profit of the Owner thereof ; by the Ax here , may be intended divers Things , by which God may be said to cut down impenitent Sinners , or unfruitful Churches , or Bodies and Souls of Men. For cutting down may refer , 1. To the Souls of Men , &c. 2. To their outward Rights and Privileges . 3. To their Bodies and Souls both . 4. To their external , fleshly and corrupt Church State. First , To the Souls of Sinners , which is done by an Act of God's Justice , when he cuts them off , from profiting by the means of Grace , giving them up to unbelief and hardness of Heart : And thus he in Judgment dealt with the Jews . 2. By giving them up to blindness of Mind , when they have Ears , and hear not ; Eyes , and see not ; Hearts , and understand not ; God utterly leaving them to a seared Conscience , or gives them up to their own Heart's Lusts , and to walk in their own Counsel . Then they , in respect of their Souls , may be said to be cut down in Wrath for ever . 3. Or , when he takes away the Kingdom of God from them , i. e. The Dispensation of the Gospel . Therefore shall the Kingdom of Heaven be taken from you , and given to another People , &c. Secondly , It may referr to the cutting down their Religious and Civil Rights , and Privileges . 1. When God takes away all the external and spiritual Immunities , Blessings and Favours , a People once enjoy'd . No Gospel more preached to them , no Ministers to preach it , the Hedge of Protection and Preservation pluck'd up , and ravenous Beasts let in to devour them ; like as God threatned the National Church of Israel , Isa. 5. The Sun to shine upon them no more , nor the Clouds to rain upon them . This is a dismal cutting down . Thirdly , Their Bodies left to be destroyed by mercyless Enemies , or cut down by Famine , or Pestilence , as this very People were dealt with , when God brought in the Romans upon them , and their Souls cut off for their final Unbelief and Impenitency . Fourthly , It may referr to the cutting down of their Church-State , Sacrifices , Priest-hood , Sabbaths , Temples , and all taken away and overthrown , and another People , another Seed , and more spiritual Church , constituted and established in the room thereof . And thus God dealt with this People , i. e. the Church of the Jews also , they were broken off , or cut down , and the Gentiles were grafted in , as the Apostle shews at large , Rom. 11. The Ax , by which they are cut down , may be , First , The Dispensation of God's Providence , or Time ; Time is pictured with a Sythe ; but then Man is compared to Grass , but it may be pictured with an Ax , since Men are compared to Trees ; a Syth is no fit Instrument to cut down Trees : Men , as you have heard , are here compared to Trees , and when once the Time 's set for the Jewish Church to stand , or abide in the World , was expired , Time , or the Dispensation of God's Providence , like an Ax , cut it down for ever ; and so will the prefix'd Time appointed by the Lord , when 't is come , even cut down at the Root , the bloody Idolatrous Church of Rome , when the Beasts 1260 years are expired , down she shall go with Vengeance ; and unless Time lays The Ax at her Root , and at the Root of all other Corrupt and National Churches , there will be no cutting them down , nor will there be any , then able to save her or them : the standing of all Humane and Ecclesiastical States and Constitutions , are determined by the Almighty , who works all Things according to the Counsel of his own Will. 2. The Ax also may referr to the Gospel : The Word of God is an Ax to hew and square some Persons for God's spiritual Building , and to cut down others also , as Trees that are Rotten , and bear no good Fruit , Therefore ( saith the Lord ) I have hewn them by the Prophets ; and what follows , mark it , I have slain them by the words of my Mouth , Hos. 6 , 5. The Word of God either kills or cures ; 't is either a saviour of Life unto Life , or the saviour of Death unto Death , 2. Cor. 2. 16. Like as Sweet-Meats are to some Pleasant and Comfortable , and to others Pernicious and Deadly . The Abuse of Gospel Grace cut the Jews down , and so it will all others who slight and contemn it ; the Word either softens , or hardens , like as the Sun , who shining on the Wax , it softens that ; but shining on the Clay , it hardens that . When the Word comes in Judgment , then 't is like an Ax in the Hand of God's Justice . I find one Learned Man speaking thus on this Place , viz. The Word of God , which is a spiritual Ax , cutteth down spiritually Wicked Men , and Hypocrites , like rotten and barren Trees . This is it , which is elsewhere meant by plucking up , destroying , hardening , &c. Some , ( saith he ) expound this , not of spiritual Judgments , threatned in his Word against impenitent Sinners , but of the Power of the Romans , which were the Instruments of God , to destroy utterly the unfaithful and wicked Generation of the Jews . The former is ( saith he ) the best Exposition , but I conceive it may referr to both . 3. The Ax may refer to Men , whom God makes use of , as Instruments in his Hand , to cut down and destroy a Wicked and God-provoking People : Hence wicked Rulers and Kings , whom God raises up as Instruments in his Hand , to chastise and cut down a rebellious People , are called His Sword , and the Rod of his Wrath and Indignation , Psal. 17. 14. Arise , O Lord , disappoint him , cast him down , deliver my Soul from the wicked , which is thy Sword. And thus the Assyrian were an Ax in God's Hand , to use , as he pleased , and the Romans afterwards , to the Jews likewise . Moreover , God's Israel is called his Ax , Thou art my Battel-Ax , and Weapons of War ; with thee I will break in pieces the Nations , and with thee will I destroy Kingdoms . God's People , in the last Days , which are now very near , shall be his Ax , by whom , as Instruments in his Hand , he will destroy Babylon , Jer. 51. 20 , 24. And I will render unto Babylon , &c. all the evil they have done to Sion , in your sight , saith the Lord. Reward her as she hath rewarded you , double to her double . Rev. 18. 6. Give her Blood to drink , for she is worthy . The Stone cut out of the Mountains without Hands , shall break to pieces all the Powers of the Earth , that oppose Christ's Kingdom , or , that stand in the way of its Establishment , Dan. 3. 34. 44. 4. By the Ax , may in the general be meant God's Wrath , however it is , or may be executed , or upon whom ; Wrath will sooner , or later , cut down all the Ungodly , both false Churches , and tyrannical Powers of the Earth , and all who continue in Unbelief and in Rebellion against God. The laying the Ax to the Root , discovers the final Fall and Ruin of Sinners , whether considered as a Church , or as particular Persons , dig up or cut down the Root , and down falls the Body and all the Branches of the Tree . Fifthly , and Lastly , Therefore every Tree that bringeth not forth good Fruit , shall be hewn down and cast into the Fire . Now he draws a necessary Inferrence and Conclusion from the Premisses . Every Tree , that is , every Man and Woman , or every Corrupt Church , be they who they will , either Jew or Gentile , Babylonian or Christian , if not Plants of God's planting , if not Fruitful to God , if they Answer not his Design and End , if they bring not forth good Fruit , they shall be hewn down and cast into the Fire of external and eternal Wrath ; a Fire saith the Lord , is kindled in my anger , and it shall burn to the lowest Hell. Wrath ceases , and shall cease on them here ; but at last they shall be cast into Hell-fire , where the worm dies not , and the fire is not quenched , Mark. 9. 46. 1. The Words being thus opened and explained , I shall take notice of two or three Points of Doctrine . 1. Doct. Now the Dispensation is changed , to be of the natural Root , or of the National Church of the Jews , or the Seed of Abraham , according to the Flesh , as such is no Ground of Church-Membership ; or , 't is no Argument to be admitted into the Gospel Church , or to Gospel-Baptism . 2. Doct. Now in the times of the Gospel God is , and will be , severe with all ungodly , unbelieving and impenitent Sinners he strikes at their Root , at the Root of all their Hopes , false Faith , or fleshly Confidence whatsoever . 'T is the first of these Propositions I shall in the first place insist upon and as I may be enabled , explain and prosecute amongst you ; but the Time being near gone , let me now with a brief word or two , conclude at this Season . 1. Caution . Take heed on what you build your Hopes of Justification and Salvation , what is that which bears up your Spirits : for if you are Trees that grow not out of the true root , Jesus Christ , and the Covenant of Grace ; if you have not Union with the Lord Jesus , or are not built on that Foundation , or Corner-stone God hath laid in Sion , down you fall ; for now the ax is laid to the Root of the Trees . 2. Enquiry . Is not Morality a civil and honest Life , Doing to all as you would be done unto , the Ground or Foundation of your Hopes ? Do you build upon this ? if it be so , tremble : remember Christ saith , Except a man be born again , he cannot see the Kingdom of God. Joh. 3. 3. If you have no other Ground of Hope , but from your own Moral Righteousness , when Death comes with his Ax , down you will go , and be cast into the Fire . 3. Consider , All you prophane and ungodly Ones , what is that which bears your Hopes up , what do you build upon ; is it not on the mere Mercy of God , or Death of Christ : God ( say you ) is gracious , slow to anger , and we therefore have Hopes , and do trust to that : Christ dyed for Sinners , &c. You say right , God is mercifull ; but what then , will you therefore presumptuously go on in ungodly and wicked Courses , oh ! know he is just as well as gracious , and will in no wise clear the guilty . Exod. 34. 7. Except ye repent therefore , ye shall all likewise perish , Luk. 13. 3. 5. Shall the Goodness of God , which should lead you to Repentance be thus evilly improved ; i. e. to strengthen your Hands , and encourage you to sin against him , and provoke him ? 'T is I fear with you as Solomon speaks . Eccl. 8. 11. Because Sentance against an evil Work is not executed speedily , therefore the hearts of the sons of men are fully set in them to do wickedly . Christ 't is true , dyed for Sinners , but you have no True Faith in him , he dyed to save Sinners from their Sins , and that they might live to him . See my Text , now the Ax is laid to the Root of the Trees , if you believe not on Christ , if you are not made new Creatures , 1 Cor. 5. 17. the Ax will cut you down , and that with Vengeance , and Wrath will at last cast you into the Fire : you must learn to know the way of Salvation , and how the Mercy of God shines forth in a Mediator : Christ hath satisfied his Justice , and by him you must come to God out of Christ , he is a consuming fire . Abused Mercy , O Sinner ! will be turned at last into Fury ; except you obtain an Interest in Jesus Christ , you are undone ; for the Wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men , Rom. 1. 3. Or are you Self-righteous Persons ? Do you build on your own Righteousness , like the Jews and hypocritical Pharises ; you , may be , think your States Good , because you are not Swearers , Drunkards , &c. may be , you read , pray , and hear Sermons , and give to the Poor , and do much good ; but if you build your Hopes of Heaven on these Things ; down this Ax will cut you also : Except your Righteousness exceed the Righteousness of the Scribes , and Pharises , you shall in no wise enter into the Kingdom of Heaven , Matth. 5. 20. nay , you must be found in the Righteousness of Christ , all ours is but dung , Phil. 3. 8 , 9. you must in a word , bring forth good fruit , every Soul of you , or perish , and this you cannot do , till your Hearts are changed , and so you become good Trees : make the tree good , and then the fruit will be good ; an evil Tree cannot bring forth good fruit , &c. all Works of unregenerate Persons , yea their Religious Duties , are but dead Works , not good fruits , nor can they bring forth good Fruits , unless they are planted by Faith into Jesus Christ : nay , I must tell you that Gospel-Holiness will not save us , it must be the Righteousness of God by Faith. Sermon II. MAT. III. 10. And now also the Ax is laid to the Root of the Trees , every Tree therefore that bringeth not forth good Fruit ; is hewn down and cast into the Fire . THE Proposition I am to prosecute , you may remember is this , considering the Context , viz. Now the dispensation is changed to be of the natural root or the Seed of Abraham according to the flesh , is no ground for Church Membership , or no Argument to be admitted into the Gospel Church , or to Gospel Baptism . You say you have Abraham to your Father , or you are the Children of Believers , or you have believing Parents : Well , but what of this , ( as if John should say ) this will do you no good now , this will stand you now in no steed , this will give you no Right to Gospel Ordinances , nor particularly to Gospel Baptism ; ' tho' it did to Circumcision , and Legal Ordinances , and Jewish Church Membership . For Hager and her Son are cast out , that are the Old Covenant , and the Fleshly Seed ; this old Root and Right , now in Gospel Days is struck at . The Ax is laid to the Roots of the Trees , i. e. To your old standing on the Old Covenant Root , as you are the lineal Seed of Abraham : The time is come now , that the Old Covenant , and Covenant Seed , are to be rooted up , the old House and Constitution pulled down ; God is now about to build a new Temple , and a more spiritual House , a spiritual Temple of living Stones ; and rather then he will want Materials , he can of these Stones raise up Children unto believing Abraham , and so make good the Covenant of Grace , or Gospel Covenant made with him : Now you must be united to a living Foundation , i. e. Believe in Christ , whose way I am come to prepare , and make ready fit Matter for this new Building , namely , the Gospel Church , which is not to be , by natural descent from Abraham as such , but only those who have the Faith of Abraham ; yea , that Faith he had not in Circumcision , but in Uncircumcision , or before he was Circumcised . You must grow out of a spiritual Root , i. e. Be Married to Christ ( your first Husband , i. e. The Law or Old Covenant is Just at the point of Death ) that so ye may bring forth Fruit to God , Rom. 7. 4. But to proceed , I shall prove this Proposition , viz. That the Dispensation is now changed , to be of that natural Root or National Church of the Jews , or the Seed of Abraham , according to the Flesh , is no ground for Church Membership , no argument for admittance into the Gospel Church , or to Gospel Baptism . 1. Because 't is positively said , that there is a change of the whole Law , i. e. The Levitical Priesthood , legal Ordinance , legal Church , and legal Church Membership are changed and gone : that so the betterCovenant , and more spiritual Church , and Church Membership might be established ; For the Priesthood being changed , there is made of necessity , a change also of the Law. Heb. 7. 12. 'T is so changed , as 't is abolished , to make way for this : ( as the late Annotators observe , ) the mutation of the Priesthood , indispensably requireth the change of the legal Covenant , which hereafter I shall prove , was not the Covenant of Grace , but is directly called the Old Covenant ; the Covenant of Grace is but one , and that never changeth . This was made necessary by the Decree of God ( as they note ) who determined , that both the Priesthood and Law should expire together like , ( say I , ) as an old Will or Testament doth , when the Testator hath made and confirmed his Last Will and Testament . When Christ , the Gospel High-Priest , had ( saith our Annotations ) in his own Person and Work , perfected all of it in Heaven , he roots out that Order of Priesthood , and demolished the Temple and City , to which he confined the Administration , and scatters the People which would cleave to it ; so as all Designs and Endeavours of Jews , or of Apostate Christian to repair or restore it , hath been ineffectual to this Day . What can be more clear , Sirs , then this ? that the Old House , or Right of Church-Membership , is overturned at the very Root , for If the Covenant , for Incovenanting the Fleshly Seed is changed or abolished , and no new Law or new Precept is given forth for the bringing them in again , What Ground is there left for any wise , seeing , and faithful Man , to Plead for Infants Church-Membership ; but it is evident , the former is true , i. e. that Covenant , by virtue of which , they had Right to Circumcision and Church Membership ; or out of which Root that sprang is gone , changed , and abolished for ever , and no new Law or Precept is given forth , for the bringing them into the Gospel-Church , as such . To this Text let me add another , which farther confirms it . 2. For if that first Covenant had been faultless , then should no place have been sought for the second ; but finding fault with them , he saith , Behold the days come , saith the Lord , when I will make a new Covenant with the house of Israel , and the House of Judah , Heb. 8. 7 , 8. It was not faulty in it self , but Holy , Just , and Good ; it requiring perfect Righteousness of him that would be Justified , and therefore , could not give Life ; the Creature being weak and unable to perform the Requirements of it ; and therefore , Paul saith , What the law could not do , in that it was weak , through the flesh , God sending his own Son in likeness of sinful flesh , and for sin condemned sin in the flesh , Rom. 8. 3. It discovers Sin , and condemns for Sin , but could not justifie the Sinner in God's sight from Sin : He that kept it not perfectly , yea continued not in doing all Things written therein , was cursed by it : He that was Circumcised , was bound to keep the whole Law that Rite obliged them , it seems to perform perfect Obedience ; and yet some affirm , it was a Precept of the Gospel Covenant ; but more of this by and by : But say some , Was not Circumsion a Priviledge ? Did it not Profit them ? The Apostle answers this Question : For Circumcision verily profiteth , if thou keep the Law , but if thou be a breaker of the Law , thy Circumcision is made Uncircumcision : See how the Apostle brings in Circumcision , vers 23. Thou that makest thy boast of the Law , through breaking the Law , dishonourest thou God. He , it is evident , shews , That Circumcision appertained to the Law , to the Old Covenant , or Covenant of Works ; for Circumcision profiteth if thou keep the Law , &c. No Profit , no Advantage by Circumcision , unless the Circumcised keep the Law ; That is , ( saith the late Annotations ) perfectly , to which Circumcision obligeth , Gal 5. 5. Now this being so , the First Covenant being weak , and faulty , ( i. e. through the insufficiency and weakness of the Creature , he being not able to answer its just Demands ; God in his infinite Mercy sent his own Son , in our Nature and Stead , to fulfill the Righteousness thereof ) he sought and found out the Second Covenant , and the First is gone , which brings me to the Third Proof of the Point . 3. Heb. 10. 9. He took away the first , that might establish the second . There is a First and Second Covenant , or an Old , or a New , the First must not be confounded with the Second , nor the Second with the First , because quite different in their Nature , Design and End : The First Covenant was made , 't is true , primarily with the First Adam , and all Mankind in him ; that was the First Original , or Beginning of it ; and then to him it did give Life , whilst he stood by his Obedience to it ; but that Ministration of it , of which the Apostle speaks , and calls the First Covenant , was that which God gave to Abraham's Seed , according to the Flesh , by Moses . and to assure Abraham , that unto his Seed should be given that Law , or the Oracles of God , &c. he gave him the Covenant or Precept of Circumcision , Rom. 3. 1 , 2. It served as a Pledge of the Law , and obliged them to keep it ; therefore under this old Covenant , or First Covenant , 't is evident , came in Circumcision , and the Policy and National Church of the Jews , and all other legal and external Rights and Privileges whatsoever , both the National Church and Church-Membership ; but when the Root was struck at , i. e. The First Covenant was took away , all its Rights , Laws , Privileges and Appurtenances whatsoever , went with it ; so that now we ( saith the Apostle ) know no man after the flesh , 2. Cor. 5. That is , we prefer or esteem no Man better then others , upon the score of the First Covenant , or Fleshly Privileges , i. e. being of the Seed of Abraham , or of the Church of Jews , Old things being past away , and all things being become New , all Types , Sacrifices , Priest , and Priesthood , legal place of Worship , legal time of Worship , legal Ministers , and legal maintenance of those Ministers , the legal Church , and legal Church-Membership , were all taken away , when the Covenant was took away ; and thus the Ax is laid to the root of the trees , by the establishing the Gospel Dispensation , the Anti-Type being come , and the Heir come to full Age , God deals with us now , no more , as with Children in Non-age ; but as with Men who are come to Knowledge and Understanding . This I desire may be considered , that whatsoever was a Type or Shadow , did appertain to the Old Covenant ; and a great Error or Mistake 't is , for any to say , the Shadows of the Ceremonal Law were Gospel , because they pointed to the Gospel ; which Mistake I shall farther clear up hereafter , and proceed to the Fourth Proof . Gal. 4. 30. Cast out the Bond-woman and her Son. What is meant by the Bond-women Agar , and Ishmael her Son , you may see , if you read vers . 23 , 24 , 25. It is written , that Abraham had two sons , the one by a bond-maid , the other by a free woman , vers . 22. But he , who was born of the bond-women , was born after the Flesh ; but he of the free woman was by promise . By being born after the Flesh , is opposed to him that was born by the Promise , the meaning is Ishmael ; tho' he was Abraham's Seed or Son , according to the Flesh , yet he was not his Seed nor Son according to the Promise , or Covenant of Grace , God made with Abraham . Which things are an Allegory ; for these are the two Covenants , the one from Mount Sinai , which gendereth to bondage . ver . 24. An Allegory , is that by which another thing or things are meant ; or it hath a mystical Signification ; more is to be understood then is expressed litterally . i. e. Agar held forth the first Covenant God made with Abraham's fleshly Seed , and Ishmael the Children of the first Covenant ; Sarah signified the Gospel , or the New Covenant ; and Isaac the Children of the New Covenant . Nevertheless what saith the Scripture ? Cast out the Bond-woman and her son ; for the son of the Bond-woman shall not be Heir with the son of the free woman . ver . 30. The Drift and Scope of the Spirit of God in ●his place is ( as I conceive ) First , To shew that there were two Covenan● made with Abraham , ( which no doubt he himself , who is called the Friend of God , well understood ) one with his natural Seed as such ; the other with his spiritual Seed as such . Secondly , That the casting out of the Bond-woman shews the Abrogation of the first Covenant , and all the external foederal and fleshly Rights and Privileges thereof , and the casting out of the Seed of the Bond-woman , shews the utter rooting out , and rejection of the external and political Church-State of the Jews . Thirdly , That none of the fleshly Seed as such , should be Heirs and Partakers with the true spiritual Seed of Abraham under the Gospel , or have a Being in Abraham's true spiritual House or Gospel Church . These Things being so , what reason there is for any to plead for Infants Church Membership , by vertue of the Covenant made with Abraham , let all Men consider . See Heb. 8. 13. Therefore from hence I argue , that whatsoever external Rights or Privileges the Jews had under the old Covenant , it signifies just nothing to us , under the Dispensation of the Gospel ; even no more then a Legacy bequeathed in a former Will , is pleadible , which is left out in the last Will and Testament , confirmed by the Death of the Testator . I would have all Men consider , that whether there is any more ground for Men from thence to plead for Infant Church-Membership , then for others to plead for Ministers to have the first Fruits , and the Tenths of every Man's increase ; or for me to argue thus , Every Child of a Christian is born a Member of the Christian Church ; because under the Law every Child of the Jews , were born Members of their Church ; ( and it must needs be so then , because theirs was a National Church ; ) or for every Ministers Son to plead for a Right to the Ministry : for evident it is , that all the Sons of the Priests under the Law , had a Right to the Priest-hood ; ( tho' they were not to enter into the Ministry untill such an Age : ) Also particularly to dedicate all our first-born to the Lord , because the Jews were required so to do . Nay , I may say more , by the Covenant of Circumcision Abraham's Natural Off-spring had a Right to possess the Land of Canaan : shall we from thence say , all our Seed have an equal Right to that Promise ; if we could persuade our selves of this , we may think of another Holy War , and get our Seed their Rightfull Possession : the like , as touching our keeping their Sabbath . Lastly , And evident 't is , all that were Circumcised had an undeniable Right to eat the Passover ( which they that assert Circumcision was a Type of Baptism , say , also was a Figure of the Lord's Supper ) and if so , then it follows by the same Argument and Parity of Reason , all our Children that are admitted to the Ordinance of Baptism , may , nay , must be also admitted to the Ordinance of the Lord's Supper ( as indeed they were by the Ancient Fathers , who first brought in the Practice of Infant Baptism , and so it continu'd for some Hundred of Years : see Exod. 12. 45. All the whole Family had a Right to eat the Passover , except Foreigners , and Hired Servants . But in a word , The Ax is laid to the root of the trees , all these Jewish Rights and Privileges are gone with their national , external Church State : for as the First Covenant , i. e. The Bond woman is cast out , so are all her Children also . Obj. How can this be , that the Children of Abraham , and so the Children of Believers , who are Abraham's Seed , should not have Right to Gospel Privileges and Baptism , seeing you cannot deny but that it was the Covenant of Grace that God made with Abraham . Answ. I have told you already , that there was two Covenants made with Abraham ; the Covenant of Grace was that Covenant which is called the Promise , which God made with him , and nothing can be more clear , then that the fleshly Seed as such , ( tho' they proceeded from Abraham's Loins , ) were not concerned in that Covenant or free Promise of Grace . 〈◊〉 since this is doubted of by some , and utterly denied by others , viz 〈◊〉 〈◊〉 was a Two-fold Covenant made with Abraham , I shall endea 〈…〉 ke this very plain and evident , tho' indeed , what I have already sa 〈…〉 be sufficient to unprejudiced Persons : But to proceed , I shall shew what Promises and Privileges appertained to the natural Seed , as such , and what Promises appertained to his true Spiritual Seed , and none else . First , I will begin with that Covenant made with Abraham's natural Seed , as such , I never yet heard , but that the Covenants take their denomination from the Promises , and the Promises are of Two sorts , quite different in their Nature , i. e. some Domestick and Civil Promises , especially and absolutely respecting the House and natural Seed of Abraham and policy of Israel . Others only respecting those that are Believers in Christ , or Evangelical ; belonging to them the Gospel Covenant belongeth . 1. The First that belonged to Abraham's natural Seed as such , that I shall mention , is that of his multiplying his natural Seed by Isaac . 2. The Birth of Isaac by Sarah his Wife , Gen. 17. 16 , 19. 3. The Continuation of his Covenant , with all that should proceed from Isaac , according to the Flesh , Gen. 17. 6. 4. The Coming of Christ out of Isaac . 5. The bringing the natural Seed of Abraham , by Isaac , out of Egypt . 6. The Promise of giving his natural Seed the Land of Canaan for their Possession , Gen. 15. 8. Now pray note Two Things : First , That as the Covenant of Grace bears the Name of the Promise of God , not a conditional , but an absolute Promise ; so likewise say I , these Promises , distinct from that free Promise , contain the legal Covenant made with Abraham's natural Seed . If you well mind the Nature of these Promises I have mentioned , you can't so much as once in the least imagine , any of them were made to his spiritual Seed as such , I mean , that any of them do , or can concern us Gentile Believers . Secondly , But to put the Matter out of doubt , pray observe that the Law of Circumcision is expressly called Gods Covenant ; tho' I know some , to strengthen their bad Cause , would have it be so called , only by a certain Figure ; pray read Gen. 17. And God said unto Abraham , thou shalt keep my covenant , therefore thou and thy seed after thee , in their Generations , vers . 9. This is my covenant which ye shall keep between me and you , and thy seed after thee , every male child among you shall be circumcised , vers . 10. And ye shall circumcise the flesh of your fore-skin , and it shall be a Token of the Covenant betwixt me and you : and that to this Covenant was promised the Land of Canaan , 't is expressly said in vers . 8. And I will give unto thee , and to thy seed after thee , the land wherein thou art a stranger , all the land of Canaan for an everlasting possession , and I will be their God. So in Gen. 15. 8. In that same day God made a covenant with Abram , ( not Abraham ) saying , unto thy seed , have I given this land from the River of Egypt , unto the great River Euphrates . This Covenant , and these Promises I assert , cannot belong to the spiritual Seed of Abraham as such , but were Blessings that belonged only to his carnal or natural Seed , and directly agree with the Covenant made with them by Moses , viz. The Land of Canaan , Riches , Peace , Plenty , and all other Temporal and Earthly Blessings , if they kept God's Covenant ( with their Church State , and visible Worship of God among them : ) Now the New Covenant it could not be , because that is established upon better Promises , and no other People had any Right to those outward Blessings ; nor were they made only to the Elect Ones , who were of his natural Off-spring , but to his fleshly Seed as such , as well as they ; upon that Condition , they kept the Covenant of Circumcision , and conformed themselves to the Law God gave them , which they were obliged to do by the Covenant of Circumcision , as I shewed before . Secondly , I shall now shew you , what those Promises were , that respect the Covenant of Grace made with Abraham , and his true spiritual Seed , as such . 1. I have made thee a Father of many Nations , ( meaning Gentile Belie 〈…〉 2. In thy seed shall all the nations of the earth be blessed , Gen. 12. 3. Observe here what the Apostle speaks , And the Scripture foreseeing that God would justifie the Heathen through faith , preached the Gospel to Abraham , saying , In thee shall all nations of the earth be blessed , Gal. 3. 8. Nay , and 't is for ever to be noted , That the Holy Apostle endeavours to do the very same thing in Gal. 3. 16. which I am now about , viz. To prove , That the Covenant of Grace was not made with Abraham's fleshly Seed , as such ; read the Text , Now to Abraham and to his seed was the promise made ; he saith , not to seeds , as of many ( meaning his fleshly Seed , as such ) but to thy seed which is Christ. And then in vers . 29. he concludes , And if ye be Christ's , then are you Abraham's seed , and heirs according to the Promise . You must not reckon from Abraham , but from Christ : He must be blind that can't discern from hence , that there were Two Covenants made with Abraham . Compare these Texts with that in Rom. 9. 6 , 7 , 8. Obj. But the Jews might object ( they not seeing nor understanding this Twofold Covenant ) if we are rejected of God , and rooted out , God is unfaithfull and his Promise made of none Effect to Abraham , and 't is his seed . 1. Answ. The Apostle Answers , They are not all Israel , which are of Israel . vers . 6. 2. Neither because they are the seed of Abraham , are they all Children , ver . 7. That is , though they be all the Seed of Abraham , according to the Flesh , yet they are not all his spiritual Seed , according to that Covenant of Grace made with Abraham , all the true spiritual Seed are the Children of God , as Isaac was , being begotten and brought forth as the product of Almighty Power , as fruit of God's Free Promise ; I will come , and Sarah shall have a Son : see the Apostle's further answer , That is , they which are born after the Flesh , these are not the Children of God , but the Children of the Promise are counted for the Seed , vers . 8. Martin Luther confirms the same great Truth we contend for : Paul therefore concludeth with this Sentence ( saith he ) that they that are of Faith , are the Children of Abraham ; that corporal Birth , or carnal Seed , make not the Children of Abraham before God ; as if he would say , there is none before God accounted as the Child of Abraham ( who is the Servant of God , whom God hath chosen and made Righteous by Faith ) through carnal Generation ; but such Children must be given before God , as he was a Father ; but he was a Father of Faith , was justified , and pleased God , not because he could beget Children after the Flesh , not because he had Circumcision under the Law , but because he believed in God. He therefore that will be a Child of the Believing Abraham , must also himself believe , or else he is not a Child of the Elect ; the believing and the justified Abraham , not the begetting Abraham ; which is nothing else , but a Man conceived , and born , and wrap'd in Sin , without the Forgiveness of Sins , without Faith , without the Holy Ghost , as another Man is , and therefore Condemned . Such also , are the Children carnally begotten of him , having nothing in them , like unto their Father , but Flesh and Blood , Sin and Death ; therefore these are also Damned : this glorious boasting then , we are the Seed of Abraham , is to no purpose . Thus far Luther , on Gal. 3. p. 115. Thus Mr. Perkins speaks also : The Seed of Abraham ( saith he ) is the Seed , not of the Flesh but of the Promise ; and this Seed is first Christ , and then all that believe in Christ ; for these are given to Abraham by Promise and Election of God : moreover , the Seed is not many ( as Paul observeth ) but one . It is Objected , That the Word Seed , is a Name Co-elective , and signifies the whole Posterity of Abraham . Answ. It doth sometimes , ( saith he ) but not always ; for Eve saith of Seth , God hath given me another Seed : Again , ( he saith ) this one particular Seed of Abraham is Christ Jesus , here the Name Christ , first and principally the Mediator , and then Secondly , all Jews and Gentiles believing , that are fit and grafted into Christ by Faith : St. Paul saith , The Children of the Flesh , those are not the Children of God ; but the Children of the Promise , are the Seed of Abraham . Thus Mr. Perkins . 2. Now nothing is more evident then that by the Promise is meant , the Covenant of Grace , the Children of the Promise , made with Abraham , are Children of the New Covenant , and so generally owned by all , our True Protestant Writers ; and this Promise or Covenant we find , was only made with Abraham's spiritual Seed , as these Two famous Writers , and many more positively affirm . 3. Yet also it is plain , there was a Covenant made with Abraham's natural Seed , and that they were taken into an external , national Church State , and Covenant relation with God , and had divers peculiar Immunities and Privileges granted to them , as so considered ; all which fully evinces , that there was a Two-fold Covenant made with Abraham : Certainly none can suppose , but that their Church State and Legal Rights were Covenant Blessings , and that they begun in Abraham ; and that too , by those Covenant Transactings , God made him , is so clear , that nothing need to be said more unto it ; and I cannot but wonder that our eminent Writers , should confound and jumble these Two Covenants together , as indeed I find generally they do . Obj. But some will still Object , that tho' this which I have said be granted , i. e. That there were Two Covenants made with Abraham , yet say they , Circumcision was a Gospel Covenant , or did appertain to the Covenant of Grace . Answ. I answer , and positively affirm , That the Covenant of Circumcision was part of that legal , old , and external Covenant , which is done away : And this in the next place I shall fully prove . 1. Because the Law , or Covenant of Circumcision , was , it appears , made in the Design and End of it , to separate the natural Seed of Abraham in their National Church , standing from all other Nations of the World , and to give them the Land of Canaan , and to keep themselves Pure , from mixing among the Pople , from whom Christ , according to the Flesh was to come : And hence it was , that they were not to mingle themselves with the Heathens , nor suffer any to join themselves to them , unless first Circumcised . Will any say that the Covenant of Grace , or Gospel Covenant , in the Design of it , is to separate all True Believers , and all their natural Seed ( tho' some of them are the worst of Men , i. e. vile and ungodly ) from all other People in the World , in a Church State ? If they should affirm this , then the Gospel Church , for ever ceases to be Congregational , but must be National as the Jewish Church was , which is contrary to the Doctrine of the Church of England ( whatever her Practice is ) Doth not she say , The Church of God is a company of Godly Christians , among whom the Word of God is truly preach'd , and the Sacraments duely and truly administred ? and do not the Godly Independants say the same ? Did Christ ever , under the Gospel , constitute any one Nation , consisting of Believers , and their carnal Off-spring ( some godly , and some ungodly ) into a Church ? read over the New Testament , and see whether the direct contrary , is not apparent ; for they were only such , who believed were converted and professed Faith in Christ , and so were Baptized , that were added to the Church ; and of such only doth the Gospel Church consist . 2. But observe the other part of this Argument , i. e. Circumcision was a token to Abraham's natural Seed of God's giving unto them the Land of Canaan , see Gen. 17. 7. And I will establish my covenant between me and thee , and thy seed after thee , in their generations , &c. And I will give unto thee , and to thy seed after thee , the land wherein thou art a stranger , all the land of Canaan , &c. and ye shall circumcise the flesh of your fore-skin , and it shall be a token of the covenant betwixt me and you , vers . 11. The Gospel Covenant , the Apostle tells us , is established upon better Promises , not an Earthly Canaan , but Heaven it self : What , tho' Canaan was a Type of Heaven , that will not mend the matter , for then it follows that it belonged to the Old typical and shadowing Covenant : Moreover , if that Covenant was the Gospel Covenant , our Children have an equal Right to the Land of Canaan , with the natural Seed of Abraham ( as I said before ) and then how did that Promise , viz. The Possession of Canaan belong then to the Jews , as their peculiar Right only . Arg. 2. Because there were some to whom the Covenant of Grace , or Gospel Covenant did not belong , were , nevertheless , commanded to be Circumcised , as Ishmael , Esau , &c. Doth the Gospel Covenant appertain to Scoffing Ishmaelites , and to prophane Esau's ? No , God told Abraham , his Covenant should not be with Ishmael . As for Ishmael , I have heard thee , behold I have blessed him , but my covenant will I establish with Isaac , Gen. 17. 20 , 21. Also , there were others who might be in Abraham's Family ; who , no doubt , might some of them be in the Covenant of Grace , that were not required to be Circumcised , nor did it belong to them , viz. 1. All his Male Children , who dyed before Eight Days old . 2. All his Female Children . 3. There was also some other godly Men , in the Days of Abraham , to whom Circumcision of Right did not belong , as Melchisedec , Lot , Job , &c. Doubtless , had Circumcision been a Law or Precept of the Covenant of Grace , all these would God have required to have been Circumcised as well as the others ; but the Truth is , being in the Covenant of Grace , gave no Right at all to any , no not to the Male Children of Abraham , to Circumcision ; but only God's express and positive Command to him . Arg. 3. 'T is apparent , that the Jews who were comprehended in that legal and external Covenant , made with Abraham's natural Seed , and were accordingly Circumcised , were nevertheless denyed Gospel Baptism , and their Plea , we are Abraham 's Seed , was rejected by John Baptist's . Now had Circumcision been a Gospel-Covenant , I see no Reason why John should not admit them ; nay , and 't is plain also , that some godly Ones of Abraham's natural Seed , who were Circumcised , were nevertheless Baptized . What , had they Two Seals of one and the same Covenant ? for Circumcision was in force at that time , when many of them were Baptized ; for many subjected to that Ordinance , before Christ dyed , and abolished that Rite with the Old Covenant . 1. From hence it appears , that Circumcision was no Gospel Law , nor did it appertain to the Covenant of Grace ; but was part of the Old legal Covenant , which the Ax was laid to the Root of , and is gone . 2. It also follows from hence , that the Covenant of Grace , was not the adequate Reason of Circumcision , but the mere positive Command of God to Abraham , for the Reasons and Designs before-mentioned . From whence I argue thus , That Covenant that was made with , or did of Right belong unto the fleshly Seed of Abraham , as such , even to ungodly Ones , as well as to the godly , was not the Covenant of Grace ; but the Covenant or Law of Circumcision , was made with , or did of Right belong unto the Fleshly Seed of Abraham , as such , even unto ungodly Ones , as well as to the godly : Therefore the Covenant of Circumcision was not the Covenant of Grace . I have shewed you that Circumcision did belong to Ishmael and to Esau , and to all Isaac's natural Seed , tho' ungodly , and to their Male Children also ; and I need not tell you what wicked Men sprang from Isaac's Loins , according to the Flesh , but let them be ungodly , and not have one dram of New Covenant Grace in them ; yet they were obliged to Circumcise their Male Infants . This is enough ( one would think ) to convince our Brethren , and all that differ from us , that Circumcision did not appertain to the Covenant of Grace , or was no Gospel Covenant . Also let them take heed ( who plead for Pede-Baptism , from the Covenant of Circumcision ) how they any more deny to Baptize the Children of ungodly Parents , since the Male Infants of ungodly Parents were Circumcised . The Truth is , it was not to be enquired , Whether the Parents were Believers or not ? whether they had Abraham's Faith , or not ? were godly , or not , before their Children were to be Circumcised ? but were they the natural Seed of Abraham ? ( that was enough ) it was that according to the express and positive Command of God to Abraham , that gave their Children , if Males , a Right to be Circumcised . Arg. 4. That Circumcision was no Gospel Law , or Covenant , appears yet further , because all in the Gospel Covenant , 't is expresly said , shall know the Lord , Jer. 31. 31. Behold the days come , saith the Lord , that I will make a new covenant with the house of Israel , and with the house of Judah , not according to the covenant that I made with their fathers , in the day that I took them out of the land of Egypt ; which my covenant they break , although I was an husband to them , saith the Lord. ver . 32. But this shall be the covenant that I will make with the house of Israel after those days , saith the Lord : I will put my law in their inward parts , and write it in their hearts , and I will be their God , and they shall be my people . ver . 33. And they shall teach no more every man his neighbour , and every man his brother , saying , know the Lord : for they shall all know me from the least of them unto the greatest of them , saith the Lord , &c. Pray observe , in the Old Covenant Infants were Members , who did not ( when taken into that Covenant , and made Members of that legal Church ) know the Lord , nor indeed their right Hand from their left . Therefore they , when grown up , had need to be taught , saying , Know the Lord ; and thus , upon this Account , every one had need to teach his Neighbour and his Brother ; but in the Gospel Covenant , God saith , it should not be thus , for that all , whom he would make that Covenant with , should know him , before they were received as Members of that Church , tho' afterwards 't is granted , they stand in need of further teaching And in this respect , the Gospel Covenant , and Gospel Church State , differs , or is not according to the Old legal and external Covenant , and Church State of the Jews , as well as in other things ; that being a conditional Covenant , the New Covenant Absolute , I will , and they shall , that was a Covenant of Works , this of Grace , &c. They shall all know me from the least to the greatest ; not one Infant then be sure is in it , as a Member of the Gospel Church , they are now required to repent , to believe , to bring forth fruits meet for re●entance . They must be made Disciples by Teaching as appears by the great Commission , Mat. 28 , 19 , 20. before Baptized ; who are to be Members of the Gospel Church . Arg. 5. The Covenant of Circumcision could not be the Gospel Covenant , because the Terms of it runs according to the Sinai Covenant , which is said , not to be of faith , but ( 1 ) the man that doth those things should live in them , Gal. 3. 22. ( 2 ) Life was promised to Obedience to it , and Death threatned to Disobedience . ( 3 ) The Promise of the Sinai Covenant , was the Land of Canaan , Riches , Peace , and Prosperity , to be Blessed in the Basket and Store ; and so runs the Covenant of Circumcision , see Gen. 17. 9 , 10 , 14. Thou shalt keep my covenant , &c. and I will give unto thee , and to thy seed after thee , the land of Canaan , &c. ver . 8. And the uncircumcised man-child , whose flesh of his fore-skin is not circumcised , that Soul shall be cu● off from his People , he hath broken my Covenant , ver . 14. Thus ran the Law and Covenant of Circumcision , it was Life upon the Condition of Obedience , Death upon Disobedience , 't was do and live ; but thus runs not the Terms of the New Covenant , but directly contrarywise , believe , and thou shalt be saved , are the Terms of the Gospel Covenant ; from whence I shall draw this Argument . That Covenant that was in the Nature and Quality of it , as much a Covenant of Works , as the Sinai Covenant , could not be the Covenant of Grace . But so was the Law and Covenant of Circumcision . Therefore Circumcision was no Gospel Law or Covenant . Arg. 6. The Covenant of Circumcision was of the Letter , and not of the Spirit . This the Apostle lays down , Rom. 3. 29. But he is not a Jew which is one outward ; and circumcision is that of the heart in the spirit , and not in the letter , whose praise is not of man but of God. Doth he not clearly hereby intimate , that Circumcision of the Flesh was of the Law , and not of the Gospel ? for by Letter , the Law is meant , all Expositors confess , in that paralell Text , 2 Cor. 5. Who hath made us able Ministers of the New Testament , not of the letter but of the spirit , see our late worthy Annotators , by the Letter : Here ( say they ) the Apostle understandeth the Law , or the Law , is called the Letter , Rom. 2. 27. Who by the letter and Circumcision , doth transgress the Law. The Law ( say they ) in opposition to the Gospel , is called the Letter ; and again they say , the Gospel is called the Spirit , both in opposition to the carnal Ordinances of the Law , and because Christ is the Matter , Subject , and Argument of it . The Law kills , but the Gospel gives Life ; yet some affirm , that Law written in Stones was the Gospel , or a dark ministration of it : What Law is it then that kills ? and what was the Covenant of Works , which as such is taken away ? But no more of that : here 't is plain , Circumcision was not of the Spirit , i. e. not of the Gospel , but of the Law. Arg. 7. That Covenant , in which Faith was not reckoned to Abraham for Righteousness , was not the Covenant of Grace , or a Gospel Covenant : But the Apostle shews us , That Faith was not reckoned to Abraham in Circumcision , Rom. 4. That faith was reckoned to Abraham , for righteousness , vers 9. How then was it reckoned when he was in circumcision , or in uncircumcision , not in circumcision , but in uncircumcision ? ver . 10. What need was there for St. Paul to argue thus against Circumcision , if it were , as our Brethren say , a Gospel Law , Precept , or Covenant ; and remarkable 't is , that the Apostle puts , ( in this Chapter ) the Law and Circumcision together , as being of one stamp , or of the same nature , and excludes them both from the free Promise of God made to Abraham , which I have shew'd was the Pure Gospel , or New Covenant : Reader , see Mr. Philip Cory's Solemn Call , where thou wilt meet with this , and some other of these Arguments largely opened , and his Reply to Mr. Flavel , both worth thy reading . Arg. 8. The Law or Covenant of Circumcision , is ( as the said worthy Writer observes ) contrary distinguished or opposed ) by the Apostle , in Rom. 4. ) to the Covenant of Faith , or Gospel Covenant , therefore could not be one , nor of the same Nature , read 9 , 10 , 11 , 12 , 13 , and 14 , verse● . Arg. 9. That Covenant or Precept that profited none , unless they kept the Law , could not belong to the Covenant of Grace ; but so the Apostle speaks of Circumcision , For circumcision verily profiteth if thou keep the law , Rom. 2. 25. That is , as I have observed , if thou keep the Law perfectly , but if thou break the law , thy circumcision is made uncircumcision , that is of none effect . 'T is strange to me that Circumcision should be a Gospel Covenant , and yet not profit any , unless they perfectly kept the Law , and also obliged them so to do , Gal. 5. 3. Could a Man have perfectly kept the Law of the Old Covenant , he might have thereby been justified in the sight of God , and then no need of a Christ to have fulfilled the Righteousness of it for us , and in our nature . — But doth a Gospel Precept oblige any to the perfect keeping of the whole Law : How then could this be a Gospel Precept ? O see how the Law and Circumcision agree , and comport together in their nature , end , use and design , and never plead for it as a Gospel Precept any more , unless you have a mind to bring your Selves and Children under the Old Covenant , and the Curse thereof ; compare this with Gal. 5. 3. For I testifie to every man among you that is circumcised , that he is a debtor to do the whole law . Not as a late Writer says in his Opinion , or in his intention that was Circumcised , that he was such a Debtor : for it may be justly doubted , Whether they so thought or not : nay , by the Apostle's Words it seems otherwise , i. e. They did not think any such thing ( tho' they might seek to be justified by the Law , and Circumcision , yet not that they thought themselves obliged to keep the whole Law perfectly ) but they who were Circumcised , were verily obliged by Circumcision , to do the whole Law , when Circumcision was in Force . Whatsoever Mr. John Flavel hath said in his late Book to the contrary , notwithstanding , in Answer to Mr. Cary : And indeed , the Annotators agree with us herein ; thus I find they express themselves . Object . But did not the Fathers then , by being Circumcised , acknowledge themselves Debtors to the Law. Answ. Yes , they did acknowledge themselves bound to the observation of the Law , and to endure ( upon the breaking of it ) the Curse of it , but they were discharged from this Obligation , by believing in the Lord , Jesus Christ , who was made a Curse for them . Arg. 10. The Covenant of Circumcision could not belong to the Gospel Covenant , because 't is called , in express terms , a Yoke of Bondage , Act. 15. 10. Gal. 5. 1 , 2. Now therefore why tempt ye God to put a yoke upon the neck of the disciples , which neither our fathers , nor we , were able to bear . I wonder any should call Circumcision a Privilege ; the Yoke was Circumcision , which those false Teachers would have put on Men , who were Believers among the Gentiles ; see vers . 1. If the Jews had any Profit , Advantage or Privilege by it , it was chiefly , because unto them were committed the Oracles of God , or Ten Commandments , not chiefly , because unto them was given the Covenant of Grace ; for had it been a Gospel Covenant , or a Rite thereof ( as our mistaken Opposers affirm ) he would have said so ; see his Words , What advantage then hath the Jew ? and what profit is there in Circumcision , Rom. 3. 1. Much every way , but chiefly , because unto them were committed the oracles of God , ver . 2. It did not seal to them the Covenant of Grace , nor assure them of the Blessings thereof ; for so a Seal doth all the Blessings and Privileges of that Covenant , to which it is prefix'd , but the direct contrary , i. e. it assur'd them , That they should have the Law given to them ; the Oracles of God , i. e. The Sinai Covenant , which Law shewed them what a kind of Righteousness it was , God did require of all Men that would be justified in God's sight ; it was not given to them to give Life , or Righteousness , but to shew the exceeding sinfulness of Sin , and to regulate their Lives , to put a curb upon their Lusts so hateful to God ; as also , to discover unto them , that nothing short of a perfect and compleat Righteousness , could justifie the Creature in the sight of God ; and so the Law , through the weakness of the Flesh , lay'd all Men under Death and Condemnation , exacting hard Service , but gave no Strength to perform its Demands ; it killed , but could not give Life : And therefore , as it was a Covenant of Works , ( do this and live , or the man that doth these things shall live in them ) which Christ abolished it by the Blood of his Cross. And since it appears by what the Apostle says , That Circumcision obliged ( while it was in Force ) to do all the whole Law , which he that did not so do , was Cursed by it ; 't is evident , that instead of its being a Covenant of Grace , or the Seal thereof , it rather sealed the Curses of the Law upon them , for their Disobedience ; and therefore , such a yoke of Bondage , which they nor their Fathers were able to bear . Circumcision , it appears then , was an Earnest to Abraham's natural Seed of the Sinai Covenant ; which Law was , ( 't is evident comprehended as a Covenant of Works ) in Circumcision , and so Circumcision was a Part or Branch of it ; God then , and at that time , taking his natural Seed into an external Covenant Relation with himself , was thereby , in his Wisdom , obliged to give the said Law in Tables of Stone to them , for the Reasons , Use and End , befo●e mentioned ; and as 't is by our Apostle frequently in his Epistles hinted , the Apostle ( as a Learned Writer observes ) doth not here begin a Discourse , nor to the number of Privileges and Advantages ; for he names but one in all , but to the quality of this Privilege , viz. That it was not an Evangelical , or Gospel Privilege , but only a Legal or Old Covenant Rite and Privilege ; this is the Chief of all the Advantages the Jews had by Circumcision , i. e. there having thereby an assurance , that the Law of God , on Mount Sinai , should be given to them : So much as to the Proof and Demonstration , That Circumcision was no Gospel-Precept , or Covenant . Obj. But , perhaps , some may Object , If Infants as such , were not included in the Covenant of Grace God made with Abraham , how can dying Infants be saved ? 1. Answ. I Answer , Must Infants of Believers be comprehended in that Covenant God made with Abraham ? or else , Cannot any dying Infants be saved ? How then were any dying Infants saved before Abraham's Days , or before that Covenant was made with him ? 2. I never said no Infants were included in the Covenant of Grace , God made with Abraham , but not as such : No doubt , all Elect Persons , both Infants and the Adult , were included in the Covenant of Grace , and had or shall have the Blessings of Christ's Blood and Merits ; but the Covenant of Grace may be considered Two manner of ways , or under a Two-fold Consideration . 1st . The inward invisible Blessings , Grace , and Privileges of it . 2d . The visible and outward Administration , or Privileges thereof . 1. Now who they be , that are comprehended , or included in the inward , and invisible Blessings , Grace and Privileges of it , are only known to God , not to us : But the Gospel , or Covenant of Grace , as to the outward Administration , and Privileges thereof , only belong to such who know the Lord , or profess Faith in Jesus Christ ; and therefore , all that have a Right to Baptism , and Gospel Church Membership , must first be made Disciples , by being taught by the Word and Spirit of God , and so truly believe in the Lord Jesus Christ , according to the great Commission of our Saviour , Mat. 28. 19 , 20. and the Practice of Christ himself , Joh. 4. 1 , 2. and of his Apostles , Act. 2. 37. Act. 8. 14 , &c. Act. 10. and Act. 16 , &c. God hath many ways ( as Dr. Taylor observes ) to save dying Infants , which we know not ; he can apply the benefit , and merits of Christ's Blood to them , in ways we are wholly Ignorant of , and ought not to trouble our Selves with it : Secret Things belong to God , but revealed Things to us , and to our Children . 3. But if we did know which Infants would dye , who do belong to the Election of Grace , or are in Covenant with God , yet we ought not to Baptize them , because we have no Command from Jesus Christ , so to do ; for it was not the Right of Infants to be Circumcised , because they were in the Covenant of Grace ( for then all other godly Mens Children , who lived in Abraham's Days , would have had the same Right that Abraham's Children had ; nor was it the Right of Abraham's Infants ( whether considered as his natural Seed , or spiritual Seed , as such ) but it was their Right only . By that mere express and positive Command of God , to Abraham , it was , that , I say , gave all his Male Infants a Right to Circumcision , and nothing else : Now Baptism is also a mere positive Precept , as Circumcision was then , — Therefore none have a Right thereto , but such whom Christ commands to be Baptized , namely Believers ; Was Abraham's Females , or his Males , under Eight Days old , Circumcised ? or , Had they any Right unto it , tho' they might be in the Covenant of Grace ? 11thly , All those that were in the Covenant of Grace , God made with Abraham , had thereby an undoubted Right to all the Blessings of the said Covenant , and also had the Privileges , and Blessings thereof , by the Spirit of God Sealed to them , and were made sure of eternal Life ; but all those that were in the Covenant of Circumcision , God made with Abraham , or were Circumcised , had not , thereby , an undoubted Right to all the Blessings of the said Covenant ; nor had they the Privileges , and Blessings thereof Sealed to them , nor was eternal Life made sure to them thereby : Therefore , the Covenant of Circumcision was not the Covenant of Grace , nor the Seal thereof . The major is clear from Rom. 4. 16. Therefore it is of faith , that it might be by grace , to the end the promise might be sure to all the seed . What Seed doth the Apostle mean ? certainly all Abraham's Seed , that the Covenant of Grace was made with ; and none will deny , but that the Promise here comprehends all the Blessings and Privileges of the Covenant of Grace ; compare this with that in Heb. 6. For , when God made promise to Abraham , because he could not swear by no greater , he swear by himself , ver . 13. Saying , surely blessing , I will bless thee ; and multiplying , I will multiply thee , ver . 14. And so after he had patiently endured , he obtained the promise , ver . 15. For men verily swear by the greater , and an oath of confirmation , is to them an end of all strife , ver . 16. Wherein God is willing , more abundantly , to shew unto the heirs of promise , the immutability of his counsel , confirmed it by an oath , ver . 17. The Promise here referrs to the Promise , or Covenant of Grace made with Abraham , and 't is as sure to all his Seed comprehended in that same Covenant , as possibly can be ; the very Oath of God is added , besides his faithful Word to confirm it ; as to the minor , sure none can Dream , that Ishmael , or Esau , or the ungodly Jews that sprung from 〈◊〉 Loyns , in their Generations , till Christ came , had undoubted Right to , and Interest in all the Blessings and Privileges of the Covenant of Grace ; or eternal Life , made sure to them : do not we read that some of them were called Sons of Belial ? and of some of them ( our Saviour saith ) they were of their Father , the Devil . 12thly , All those that were in the Covenant of Grace , God made with Abraham , had thereby a sure and strong Ground of Consolation , that is , Spiritual Consolation ; but many of them 〈◊〉 were comprehended in the Covenant of Circumcision , had not thereby a sure and strong Ground of Consolation , that is , spiritual Consolation , therefore , the Covenant of Circumcision , was not the Covenant of Grace ; see Heb. 6. 18. That by two immutable things , in which it was impossible for God to lye , we might have strange consolation , who have fled for refuge , to lay hold upon the hope set before us ; which hope we have , as the anchor of the soul both sure and stedfast , and which entereth into that within the veil . Now certainly , no Man can think , all that the Covenant of Circumcision did belong unto , had such sure and strong Ground of Consolation thereby ; for Ishmael had none , Esau had none , and Multitudes more of Abraham's natural Seed . APPLICATION . First , I May infer from hence , That they who bring Infants of Believers into the Gospel Covenant , or Gospel Church , err exceedingly , and are severely to be reprehended , there being not the least Shadow of Ground , for their Practice herein from the Covenant God made with Abraham , Secondly , It also appears from hence , That the main Pillar of Infants Baptism , is rooted up , the Ax is laid to the Root of the Trees , the external or natural Off-spring of Abraham , or by Descent from an external Faedoral , or Covenant Relation to him ; or as they are the carnal Off-spring of Believers . Thirdly , From hence also I inferr , That the Children of Believing Gentiles , as such , are not the Seed of Abraham , to whom the Covenant of Grace was made : Nay , let me tell you , that it appears from hence , That the Children of Believing Gentiles as such , are neither the natural Seed of Abraham , nor his spiritual Seed ; which to open yet more fully , let us now consider all the distinct Sorts of Abraham's Seed , which , I find , were Fourfold . 1. Christ , personally considered to Abraham and his Seed , was the Promise made , he saith , Not as of seeds as to many , but as of one , and to thy seed which is Christ , Gal. 3. 16. Now as the Promise referrs to Christ , so the Infants of believing Gentiles , all will say are not Abraham's Seed . 2. All the Elect , or whole Body of Believers , who have the Faith of Abraham , and walk in the Steps of Abraham , these are called Abraham's Seed : Now none can be so blind , as once to suppose , the Children of Believing Gentiles as such , are the Seed of Abraham . Can Infants believe in God , as Abraham did ? or , Can they walk in his Steps ? or , which is more , are their natural Off-spring as such , of the Election of Grace ? Doth it appear so ? or , Doth it not appear , to the contrary ? viz. Do not many of their Seed prove wicked and ungodly Persons , and so liveand dye ? Certainly , were they all as such Elected , they should be all Converted , we are chosen to be Holy , &c. Eph. 14. 4. and if you be Christ's , then are you Abraham 's Seed and Heirs according to the Promise , Gal. 3. 29. 3. There was another i. e. a Natural Seed of Abraham , to whom the Promise was made ; and that was Isaac , Gen. 21. 22. but the Children of believing Gentiles as such , or as so considered , are not Isaac in that respect , they cannot be the Seed of Abraham ; Isaac was begotten of Abraham's natural Body according to the Flesh , and all spiritual Isaac's are regenerated Persons . Gal. 4. 28. 4. We read yet of another Natural Seed of Abraham , to whom the Promise of Grace did not belong , as Ishmael , and the Sons of Keturah , Gen. 15. 5. but as they were the Seed of Abraham , none will say the Children of beliving Gentiles are the Seed of Abraham : now I affirm , that there is no mention made of any other Seed of Abraham but these four sorts , if any man can shew a fifth sort , let him : from hence I shall again draw this Argument , viz. If the Children of the believing Gentiles as such , are not the natural Seed of Abraham , nor the spiritual Seed of Abraham ; then they can have no Right as such to Baptism , nor to Church-Membership by vertue of being Abraham's Seed : nor are they any ways as such , concerned in that Covenant-Transaction God made with Abraham ; but the Children of believing Gentiles as such are not the natural Seed of Abraham , nor the spiritual Covenant of Abraham : therefore they can have no right as such to Baptism , nor to Church-Membership , by vertue of Abraham's Covenant ; nor are they any ways concerned in that Covenant-Transaction God made with Abraham . Obj. The Athenian Society in p. 2. of their Athenian Gazette affirm , that the Children of believing Gentiles are the spiritual Seed of Abraham , until by actual sin unrepented of , they are otherwise . Answ. To which I answer , ( as I have once already ) that then some of the true spiritual Seed of Abraham may eternally perish ; for certainly , many Children of Believers , who when they grow up , proving to be prophane , unbelieving and impenitent Persons , and so live and dye , are eternally lost . 1. Which if so , the Covenant of Grace is not so well ordered in all things , and sure , as we believe it is , and the Scripture proves it is . 2. 'T is also directly contrary to what St. Paul positively affirms in Rom. 4. 16. therefore it is of Faith , that it might be by Grace , to the end , the Promise might be sure to all the Seed , not to that which is of the Law , but to that which is of the Faith of Abraham , who is the Father of us all . If this be well consider'd , the Plea for our Infants , as such , being Abraham's , Seed is gone for ever : for I from hence argue again , that all that are in that Gospel Covenant God made with Abraham , or are his spiritual Seed have the Promise of eternal Life sure to them : but all the Seed of believing Gentiles , as such , have not the Promise of eternal Life sure to them , therefore the Children of believing Gentiles as such , are not the spiritual Seed of Abraham . 3. All that are in the Covenant of Grace , I mean all the true spiritual Seed of Abraham , have the Faith of Abraham , and walk in the steps of Abraham , and have also all the Privileges of the Gospel Covenant God made with him ; but so have not the natural Seed of believing Gentiles as such , nor are they by Birth , i. e. by being born of believing Parents in a better Condition than others as such , being all being born in sin , and in the Covenant of Works : indeed if Believers Children as such , were in Covenant as soon as begotten or born , then they are born in the Covenant of Grace ; and if so , not the Children of Wrath by Nature , and if in the Covenant of Grace , then their State is good enough without Baptism ; nor doth Baptism bring them into it , and if they say as some do , that the Children are brought into the Covenant of Grace by Baptism , and so made the Children of God , Members of Christ , and Inheritors of the Kingdom of Heaven , then it follows , they had it not by vertue of being in Covenant with their Parents ; and then also it would follow , that 't is in the power of Men and Women to bring their Children into the Covenant of Grace , or keep them out of it ; and so through Negligence or Ignorance , the Parents may damn their Children ; and others have power to save theirs , by getting a Minister to Baptise them . But if they do not suppose their Seed as such , are indeed , truly and really in the Covenant of Grace , what signifies that which they call the Covenant , to whom the Blessing of the Covenant do not belong ? and if it seals not the Blessings of the Covenant , what doth it seal , or what spiritual Advantage do their Children receive thereby ? Either they have the internal Blessings or Privileges sealed to them , or else the external Privileges thereof , or none at all : now I can't believe they judge they have right ( as such ) to the internal Blessings and Privileges , for then they must all be saved ; unless those to whom the Promise is sure , ( it being confirmed by the Oath of God ) may eternally perish ; I know they whom I have to do with , are averse to the Doctrine of falling from Grace . And if it seals the External Privileges of the Covenant to them , why are they denyed those Privileges ? Is not Breaking of Bread , and Church-Fellowship , the chief external Privileges of the Gospel-Church ? We know as to bearing the Word , Prayers of the Church , our Children enjoy those Privileges as far forth , as theirs ; besides , if they be not absolutely in the Covenant , but only conditionally i. e. if they believe they shall , &c. even what is that more than what the Children of Unbelievers have ? shall not they be received into the Covenant also , if they believe , and close in with Christ ? I cannot learn , that they can inform us of any Benefit their Children above ours have , who are not baptised , ( or other Mens ) by their Baptism ; or as they are their Seed as such ; tho' 't is evident Abraham's natural Seed had a Right to many external Privileges under that Dispensation as such ; but I shall now proceed to answer some grand Objection made against what I have said . Obj. 1. The first is this , viz. There is an exact Parallel or Parity betwixt Circumcision and Baptism ; therefore as Jewish Infants were circumcised , so the Children of Christian Gentiles may be baptised ; thus they argue . Ans. I must deny that there is such a Parity , or clear Parallel , as they intimate between Circumcision and Baptism ; but if there were , yet the Argument is good for nothing : but to prove the first , i. e. and that there is no such Parity , but in most things a Disparity , will now clearly be evinced . 1. Circumcision was a shadow of Christ to come , by whom we receive the great Antitype of Circumcision , i. e. the Circumcision of the heart , Col. 2. 12 , 13. Baptism is a sign that Christ is already come ; d●ad , bury'd , and rais'd again . 2. Circumcision was a sign of the Covenant with Abraham's natural Seed , above all other Nations , and a Token to them of many external Blessings and Privileges : Baptism is a sign of the inward and peculiar Graces of the Spirit the Person baptized hath received , if a true Subject of that Holy Ordinance . 3. Circumcision only belonged to Abraham's Male Children : Baptism belongs to all that believe truly in Christ , both Males and Females , who are all one in Christ Jesus , no difference in that respect , under the Gospel-Covenant . 4. Circumcision belongeth neither to no Male Children , but those born in Abraham's House , or such who were bought with his Money , &c. it did not belong to any other godly Man's Male Children that lived in his days , unless they joyned themselves to his Family ; but Baptism belongs to all the Disciples of Christ , or to all true Believers in all Nations , Mat. 28. 19. 20. 5. Circumcision was to be done precisely on the Eighth Day , not before nor after . But Baptism is to be done at any time , and is not limited to any precise day . 6. Circumcision made a visible Impression on the Body , which the Party might perceive when he came to Age of Understanding . Baptism leaves no Impression on the Body . 7. Circumcision signified the taking away the sins of the Flesh , ( or the Circumcision of the Heart ) Baptism signifies the Death , Burial and Resurrection of Christ , which Circumcision did not . What Parity or Parallel there is between them , I know not , unless they say that Circumcision was the initiating Rite under the Law , and Baptism is the initiating Rite under the Gospel ; to which I answer , if this should be granted , yet it did not initiate any but Male Children ; the Females were initiated without it , and by the same Parity of Reason , as Dr. Taylor observes , no Female Infant should be baptized , because none but Males were Circumcised . If they say there is another Parity , viz. none were to eat the Passover , but those who were Circumcised ; so none are to partake of the Lord's Supper , but such who are first baptized ( we are all baptized into one Body , ) yet I must tell them , all those who are Circumcised , had a Right to eat the Passover , and why do they not then follow the Paralell and give their Children the Lord's Supper ? as indeed , the First Ancient Fathers did ( in the declining State of the Church ) for many Years , they gave Children the Lord's Supper , abusing that Text , in the case of Baptism , Joh. 3. 5. Unless a Man be Born again of Water , and of the Spirit , he cannot enter into the Kingdom of Heaven : They taking Water there , to be meant of Baptismal Water , and thought Baptism , did regenerate the Children , and wash away Original Sin ; and accordingly , they abused ( and mistook ) that Text , in Joh. 6. 53. Unless ye eat the flesh of the son of man , and drink his blood , ye have no life in you ; and from hence 't was , they gave Infants the Lord's Supper , thinking ( as the Papists do ) that our Saviour intended the Sacrament of the Supper . I needed not have repeated these Things , and that which follows , but that Mr. Roth-well of Sussex , in his late Treatise , still insists on this Argument : you have the same in my Answer to Mr. Burket . To this I might add a word or two of a Reverend and Learned Person of our Perswasion in this Matter , They suppose Baptism came in , or succeeded in the place , or room of Circumcision ; which may ( saith he ) be understood many ways , as First , That those Persons may be Baptized , that were heretofore Circumcised by God's Appointment : And , in this sence , the Argument must proceed , if it conclude , to the purpose ; but in this sence it is false , for Females were not Circumcised , which yet were Baptized , Act. 8. 12 , 13 , 14. and chap. 16. 14 , 15. and Believers out of Abraham's House , as Lot , Melchisedec , Job , were not to be Circumcised , but believing Gentiles are universally to be Baptized . 2. ( Saith he ) It may be understood , as if the Rite of Baptism then began , when the Rite of Circumcision did , or was to end ; but this is not to be said neither ; for John Baptist , and Christ's Disciples , Baptized before Circumcision , of Right , ceased , Joh. 4. 1. 2. 3. He Answers , That of Baptism , succeeding in the Place of Circumcision in Signification ; which , as we have shewed in several Respects , it doth not . But Secondly , ( as I said ) if there were such a Parity , or Paralell , between Circumcision and Baptism , as they intimate , yet it would not do their Business ; but thus to argue , as the said learned Writer observes , may be very pernitious . For , ( saith he ) indeed if this Argument be not warily , and restrainedly understood , an Egg is laid , out of which manifest Judaism , may be hatched ; but if it be taken restrainedly , it no more follows thence ; but Baptism and Circumcision , in some things , hold forth the same , which is more plainly said of Noah's Ark , 1. Pet. 3. 22. and the Red Sea , and Cloud , 1. Cor. 10. 4. and yet we do not say , Baptism succeeded into their Place ; much less do we inferr any Rite to be instituted in their Stead , respecting the same Person ; yea verily , it is to be seriously thought on . 1. That by such Arguments , drawn from Analogies , not conceived by the Holy Ghost , but drawn out of our Wit ; a new kind of instituting R●tes , ( to wit from Analogies , ) are brought in ; besides , our Lord's Precepts , and the Apostles Examples . 2. This being once said , by a like Parity of Reason and Arguing , it will be lawful to bring into the Church , under other Names and Forms , the whole Burthen of Jewish Rites ; yea , almost out of what you will , to conclude what you will ; for , Who shall put a Bound to Men's feigning Analogies , when they go beyond the Lord's Precepts , and the Apostles Examples ? It is well known , That the Divine Appointment of Tythes to be paid , and many other Things , in the Writings of Divines , are asserted by this kind of Argument ; besides , the Rule of Christ's Precepts , and his Apostles Examples . 3. Hereby will the Opinion of the Papists be confirmed , who affirm , from 1. Cor. 10. 11. the Sacraments of the Jews , to be Types of the Sacraments of Christians , which is rejected by Divines , that dispute against Bellarmine . 4. This manner of Arguing , will countenance the Arguments of the Papists , for an universal Bishop , because the Jews had a High-Priest , and Justifie a Linnen Garment at Mass , because there was such among the Jews ; and for Holy-Water , Purification of Women , Easter , Penticoast , and many more such Ceremonies , for which the Papists do , in like manner , argue , as appears out of Durandus's Rationals , and other Interpreters : Yea , What hinders , but we may give Children the Lord's-Supper , if we argue this way , since Samuel , Jesus Christ , under Age , were partakers of the Passover ? And , of Right , all Males were thrice in the year to appear before the Lord ; and therefore , it is certain they did eat the Passover , &c. Least any should take this for a light Suggestion , I will add , That grave , godly , and learned Men , have often warned , That we are to take heed , that we do not rashly frame Arguments from Analogies : Among others , in their Learned Writings , in English , John Pagit , in his Defence of Church-Government , Part 1. Chap. 3. Pag. 8. and else-where . John Ball , in his Reply to The Answer of the New-England Elders Nine Positions . Posit . 2. p. 14. Lastly , ( saith he ) It is to be considered , again and again , how by these Argumentations , the Consciences of Men may be freed from the Danger of Will-Worship , and polluting so Remarkable an Ordinance of Christ , as Baptism is ; especially this Care lies on them , who by Prayers , Sermons , Writings , Covenants , and Oaths , do deter Christians from humane Invention , in God's Worship diligently , and 't is to be hoped Sincerely : thus far this Reverend Divine . I now might proceed to Answer divers others Objections , as First , Circumcision was a Type of Baptism . [ 2. ] Infants were once in Covenant , and never cast out . [ 3. ] Circumcision was part of the Ceremonial Law , which was Dedicated by Blood ; therefore , no part of the Covenant of Works , or Old Covenant . [ 4. ] In Circumcision God gave himself to Abraham , to be his God , and the God of his Seed . [ 5. ] Circumcision was the Seal of the Righteousness of Faith. [ 6. ] Circumcision was an Everlasting Covenant . [ 7. ] There is but one Covenant of Works , and that was made with Adam ▪ [ 8. ] Paul Circumcised Timothy , therefore Circumcision could not , in it self , oblige to the keeping of the whole Law. [ 9 ] The Root is Holy , therefore the Branches . [ 10. ] The Privileges of the Gospel are restrained , and narrower then the Privileges of the Law , if Children are excluded . [ 11. ] The denying Infant Baptism , hinders the Progress of the Christian Religion , Mr. Rothwell , p. 2. FINIS . The SECOND PART is in the Press . 
A47086	----	A trumpet blown in Zion, or, An allarm in God's holy mountain containing an exposition of that metaphorical Scripture, Matth. III, 12 : lately delivered in two sermons ... / by Benjamin Keach ... Keach, Benjamin, 1640-1704. 1694 Approx. 201 KB of XML-encoded text transcribed from 37 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47086 Wing K102 ESTC R17228 13155097 ocm 13155097 98170 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47086) Transcribed from: (Early English Books Online ; image set 98170) Images scanned from microfilm: (Early English books, 1641-1700 ; 423:9) A trumpet blown in Zion, or, An allarm in God's holy mountain containing an exposition of that metaphorical Scripture, Matth. III, 12 : lately delivered in two sermons ... / by Benjamin Keach ... Keach, Benjamin, 1640-1704. [2], 70 p. [s.n.], London : 1694. Included also in: A golden mine opened. Reproduction of original in British Library. Marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Matthew III, 12 -- Sermons. Sermons, English -- 17th century. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Rachel Losh Sampled and proofread 2005-07 Rachel Losh Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A TRUMPET Blown in ZION , OR AN ALLARM IN God's Holy Mountain : CONTAINING An Exposition of that Metaphorical Scripture MATTH . III. 12. Lately delivered in Two Sermons , and now Published to awaken the Drowsie and Formal Professors of this Age. Wherein the Nature of God's Wrath both Internal and Eternal is discovered , as seizing upon the Chaff , and Burning of it up with Unquenchable Fire . Together with an Account how Professors may know whether they are Wheat or Chaff . By BENJAMIN KEACH , Pastor of a Congregation at Horsly-down , Southwark . LONDON , Printed in the Year 1694. A Trumpet blown in Zion , OR An Allarum in God's Holy Mountain : Containing an EXPOSITION of that Metaphorical Scripture MATTH . III. 12. Lately delivered in Two Sermons , and now Published as an Allarm to the Drousie and Chaffie Professors of this Age. MATTH . III. 12. Whose Fan is in his hand , and he will throughly purge his floor , and gather the Wheat into his Garner , but the Chaff he will burn up with unquenchable fire . OUr Text is Metaphorical , and as touching the main Scope and Coherence of it , it is one and the same with the 10th . verse of this Chapter , which I have already spoken unto , and lately published the Sermons unto the World. John the Baptist endeavoureth to take off the Jews from their pretended Priviledges , of having Abraham to their Father , or their being his natural Seed , or Offspring ; and as so considered in Covenant with God , and thought their State and Condition good : Which he strove to convince them was a mistake , and this he doth by that Tropical Expression in ver . 10. Now also is the Ax laid to the root of the Trees . And in this 12th . verse , Whose Fan is in his hand , &c. As if he should say , You shall e're long see your selves deceived , for all your great confidence in the flesh , touching your external , federal , relative holiness , and legal priviledges : For Christ with his Ax will now quickly cut you down : And with his Fan , fan you away as Chaff , if you have no better right to Church-membership on Earth , and to the glory in Heaven , than that which is derived to you from the account whereof you boast , viz. Having Abraham to your Father . So much only shall now serve as to the Scope and Coherence of the Words . 1. I shall proceed to give you the parts of the Text. 2. Open the Terms thereof . 3. Note two or three points of Doctrine therefrom . 4. Apply the whole . 1. As to the parts , you have , First , The person speaking , and that is John the Baptist . Secondly , The person spoken of , and that is Jesus Christ . Thirdly , The Predicate , or what is spoken of Christ , i. e. Whose Fan is in his hand , &c. John the Baptist was a great Prophet , yea the greatest Prophet that was born of Women , having greater Light and Knowledge of the Messiah than any of them that went before him , in that he could tell them this is he : He was sent to prepare the way of the Lord , as his great Messenger or Harbinger . He therefore was well instructed into the Nature and Excellency of his Masters Kingdom ; which was suddenly to be set up , upon the removal of the old Jewish Church , and Church-Membership ; this John was he that the Prophet Malachi spoke of , that God would send as his Messenger , to prepare the way of the Lord , as also how he would do this , even by a spirit of Burning : that should consume that People , and leave them neither Root nor Branch , i. e. burn up all their hopes in respect of their Root , viz. That external Covenant God made with Abraham ; on which they stood , and of which they boasted ; as also all that confidence they had in their own good works , and inherent Righteorsness : And this John's Ministry clearly held forth , and thereby discovered the grand Effect and glorious Design or Christs Doctrine , and Nature of his spiritual Kingdom , which was near at hand . Secondly , As touching Jesus Christ , who is the person John speaks of . I shall not now treat of his Office , Power , Dignity , and Glory , which are more fully hinted at in the Context : Whose shooes I am not worthy to bear , he shall baptize you with the holy Ghost and with Fire . v. 11. But I shall pass by that , and shall explain the Terms . 1. Shew you what is intended by Christs Floor . 2. What is intended by the Fan in his hand , by which he doth purge his Floor . 3. What is meant by the Chaff , and why so called . 4. What is intended by the Wheat , and why so called . 5. What we are to understand by Christs Garner , and gathering the Wheat into it . 6. And lastly , what is intended by the Fire , and by Burning up the Chaff . First , I said before our Text is Metaphorical , therefore no doubt by floor the holy Ghost alludes to that which in common acception is well understood by Husbandmen , i. e. A floor is a heap of Corn , that is threshed out of the Straw , and laid in a Barn , Wheat and Chaff together ; this usually is called a floor . Quest . But what is intended or meant by it here ? what is Christs floor , which he is said to purge ? Answ . I answer , By floor is doubtless intended hereby more directly and immediately the Jewish Church , but in a more remote and comprehensive sense , any spiritual community of Christians , Church , or body of People , professing religion . 1. The Jews were then Gods floor ( or Gods People ) as God himself is called an Husbandman , and they were a great Heap , a mighty floor : But almost all Chaff ; very Lees , i. e. loose , vain , empty , carnal , and unbelieving Men and Women . A more prophane and ungodly generation was hardly ever in the world ; and but a very few godly ones among them , but a very little wheat , viz. few sincere ones , or believing persons in all that floor , who waited for Christs Coming , and did when he came , in truth receive him . But now the Lord Jesus was come , with his Fan in his hand , to separate the Wheat from the Chaff , and not let them remain any longer together on that floor , in that old Barn , i. e. in the Legal Jewish Church state , according to the external Covenant of peculiarity God made with Abraham , and his natural Seed as such : Which had stood near its full period of time perfixed by the Almighty , but now must be pulled down , Jesus Christ being come , and just a going to build a new spiritual Garner , or Gospel Church , to put all his choice Grain or Wheat into , viz. all believing and true penitent persons ; this primarily I am satisfied is intended by floor : For the Jewish Church was not to abide or continue any longer than till the Death and Resurrection of Jesus Christ , it being a Typical Church , when the Antytype was come that must needs vanish away . 2. Yet in a remote sence , floor may refer to any Spiritual Community , Church , or people , in the times of the Gospel ; professing themselves to be Christians : Among which may be Chaff as well as Wheat : Evil and ungodly Persons , as well as Believers , gracious and true Religious ones ; and the truth is , there is more than one floor of this sort in our days . For , First , If we cast our eyes abroad , we shall soon espy a very great , old and decayed Barn , that hath a mighty floor or heap of People in it ; called Christians , and Reformed ones too ; But it is to be feared , when Jesus Christ comes with his Fan , to fan , and purge this floor , he will find it almost all Chaff : ' Tho' I doubt not , but in this great heap there will be found some Wheat , or godly Christians , but like as when a man comes into a Barn , and views a floor of Corn newly thrashed , he at first sight can hardly see or discern any thing save a heap of chaff : so it is here : Do but view the National floor , and you cannot but say , Sure 't is a heap of filth , a heap of Chaff ; for what an evil , polluted , and abominable Company ; of People are in this floor ! are there worse , or more notorious , more loose , light , prophane , unbelieving and ungodly Wretches living on the face of the Earth ? yet call themselves Christians , and members of Christ , and despise , nay reproach others , as if they deserved not that Name . I question whether there were worse in Sodom than some are who belong to this floor : Turks and Pagans abominate some of those actions and deeds of Darknessthat are among them , behold their hellish Debauchery . 1. See what a heap of prophane Swearers and cursed Blasphemers are here , who daily belch out most abominable Oaths , calling upon the holy and patient God to Damn them every day : you may hear them as you walk along the streets ; nay their very Children by the Example of their wicked Parents , learn to swear and curse , as soon as , nay before , they can speak plain . 2. Then , O what a great and a filthy heap of beastly and brutish Drunkards are in this floor also , who shew their Sins as Sodom , and hide it not ! many of them go reeling along the Streets , and some spuing as they go , foaming out their own shame , and little think what Poyson they drink to their own precious and Immortal Souls , whilest they Tipple down their glasses of Wine and strong Drink ; and this they do without all fear of humane , or divine Laws , having no dread of present nor future Punishment ; tho' God positively theatens them , and all other ungodly Persons , with the loss of Heaven , and the Torments of Hell-fire ( for , no drunkard shall inherit the kingdom of God , 1 Cor. 6. 9 , 10. ) yet they dread it not . 3. Behold also in this floor a third Sort , even as bad or worse than the other two , viz. Unclean Persons , or vile , filthy and impudent Whores and Whoremongers , who are the shame of this City and Nation ! What a multitude of common Harlots are here among us , besides Secret ones , who are beheld by him whose eyes are like a flaming fire . Alas ! they cannot hide their filthiness from his eyes , yet without fear how do they sin , 'till some bring Rottenness on their Carkasses , a Curse upon their Estates , Poverty on their Families , and Hell upon their own Souls : for he that commits Adultery with a Woman destroys his own Soul. 4. There is also another part of this floor , that are Chaff , which the fire of Gods wrath will Consume and burn up , viz. all tho proud and haughty ones . This Sin reigns at this time to such a degree that we may fear some sad and fearful Judgment is near ; Pride goes before destruction , and a haughty Spirit bfeore a fall . Behold the strange Dresses , and high Heads ! which clearly represents the Vanity and Haughtiness of the Heart : The shew of their Countenance testifies against them : Women go to the Assemblies of religious Worshp as if they went to Play-houses ; and tho' God hath shewed in several poor Animals , his great Wrath and displeasure against this filthy Fashon , or high and shameful Head-dresses , yet they will not reform , nor leave them off : Nor is this sin only found among those of this floor , this heap , but also amongst others , who would be thought more pure , and of a finer sort : but let them know , the Fanner will suddenly come with his Fan in his hand ; the day comes shall burn as an Oven , and all the proud , and all that do evil , shall be stubble , &c. 5. What a cursed heap is there also of Atheists ; and Graceless Wretches , who contemn God and all Supernatural Revelation of the Divine Being , and Religion ! these despise and ridicule the holy Gospel , or at best will acknowledge no other Worship nor Religion , than what the old Heathens owned , and were taught by the Light of Nature : The preaching of the Cross , or of a Crucified Christ , is to these foolishness ; others that can't believe , nor will receive that Doctrine that comports not with their own carnal reason : What believe they can be justified by the Righteousness and Obedience of another ! and their own Inherent Righteousness no part of their Justification before God! This is a strange Doctrine . For there are of this sort in this heap , such as are grievously corrupted , and erroneous , carried away with Arminianism , Socinianism and Antitrinitaism , and disallow of the chief Corner-stone God hath laid in Sion : For if Christ be not the most high God , God by Nature , Coequal and Coeternal with the Father , and one in Essence , 't is Idolatry to yield divine Worship and homage to him ; for that glory God will not give unto another . The gods-that have not made the Heaven and the Earth , even they shall perish . 6. What abundance of carnal Worldlings , covetous and Earthly-minded Wretches are there also , whose gain is their Godliness , who value no Religion , but what suits with their filthy Lusts ! some of these set up for Preachers , meerly for their Earthly gain , and make a Trade of it , living prophane and ungodly Lives , being Guilty almost of all maner of gross and abominable Sins , preferring humane Rites and Ceremonies above Christs Institutions , and a Form of Godliness above the Power of it . 7. Besides , what a heap have we among us , of Traiterous , blind and deceitful Persons , who seek to betray the Protestant Interest , and all our Civil and Religious Liberties , into the hands of the common Enemy ; who neither Fear God , nor Honour the King ! As also what a multitude of Thieves , High-way-men , House-breakers , and bloody Villains , skulk and hide themselves in this heap ! The very mentioning of these things is enough to grieve and wound our very Souls , considering how good and gracious God hath been to us in this Land ; and what a Nation this hath been , and what Wonders the Almighty hath formerly and of late times wrought for us , I mean for the Land in general . May we not fear that the Fanner will come with his Fan , and sever the Chaff in his direful Indignation from the Wheat , and let the Fire of his Anger seize upon it and burn it up ? what can we expect but some amazing and fearful Judgments from the Lord , unless a National Repentance and Reformation , like that of Nineveh , doth speedily prevent it ? Secondly , There is another Heap , that may be called Christs floor , tho' not so big as the former , and tho' they seem to be more refined — yet if we consider them all together ( for they are too much divided amongst themselves ) what abundance of Chaff is there here also ! Are there not many amongst these as bad as others , viz. People of ill and corrupt principles , bitter and censorious Spirits , and of scandalous lives : What Malice , Envy and Hatred , do they discover one against another , because of their differing Sentiments in and about some principles of Religion , rendering their Brethren odious to the World , Back-biting , Reproaching and Scandalizing each other , to the great dishonour of God , and shame of their sacred profession ? one while charging and condemning the Innocent , and yet acknowldege not their Evil ; and at another time striving to vindicate and clear such as are greatly guilty before God ? both which are abominable and hateful in his sight , who will judge righteously , and render to every man at last according to his Works . Certainly there is sarcely a worse Sin than the Sin of Backbiting ; he that hates his Brother ( Robbing him of his good Name out of Malice and Envy ) is a Murtherer , and no Murtherer hath eternal Life abiding in him , 1 John 3. 17. such who are destitute of Christian Love and Charity , or hate their Brethren , clearly shew they act contrary to the divine Principle of Grace , nay of Morality , and so are void of that sacred Life , Nature , and Image of God. For as love to the Bretheren is an Evidence of our being the Children of God , so he that is possessed with Wrath , Envy , Malice , and Hatred , shews he is one of the Children of the wicked one , who is called the Accuser of the Brethren . Clear it is that this is a Diabolical Sin , and renders such in whom it is found , like to the Devil . In this the Children of God are manifest , and the Children of the Devil ; Whosoever doth not Righteousness , is not of God , neither he that loveth not his Brother . Nay this great evil and wickedness is a sad sign that such are given up and left of God , as not retaining God in their knowledge , as the Apostle speaks of the Gentiles , who when they arrived to some degree of knowledge of God , yet did not glorifie him as God ; but violated his Law written in their Hearts : Therefore 't is said , that God gave them up to vile Affections , and they were filled with all Unrighteousness , Fornication , Wickedness , Covetousness , Maliciousness , full of Envy , Murther , Debate , Deceit , Malignity , Whisperers , Backbiters , Despiteful , Proud , Boasters , &c. No doubt but that the Sin of Backbiting , Wrath , Malice , and Envy is as bad , if not worse , than Fornication , Swearing or Drunkenness ; and lamentable it is to see this Sin , found among some who account themselves no small persons for Knowledge , Zeal and Piety in these days . But alas ! alas ! how sad and deplorable is their Condition , and vain that profession they make of Religion ! let them repent of this their great wickedness , and get a changed heart . Moreover , are there not in this floor others who are proud , earthly , carnal and covetous Persons ? they are called Nonconformists , but 't is not so far as they ought from the Sins and Pollutions of this World , they conform to them in their detestable fashions and covetous practices : Do not many of them appear to love Sons and Daughters more than Christ or his sinking Interest ? they can lay out plentifully to feed and cloath their own Children , whilst their bowels are shut up against the poor Members of Christ or Children of God ; they 'll spare more to gratifie the Pride and base Lusts of their Children , than they will spare to supply the necessities of the poor Saints , or to support the Interest of Christ and his Gospel : Many pounds shall go for the first use , when a Shilling is thought a great deal with some of them for the second ; they think nothing too much to enrich and uphold their own Families , whilst the Family of God suffers want , and the Cause of Christ languishes in their hands . O how little does the power of Grace and true Godliness shine amongst this sort ! what formality and lukewarmness is there in these days , amongst such who are called Saints and holy Brethren ! This , it is true , may be called Chirists Floor especially , but abundance of Chaff , no doubt will be found in it , when the Fanner comes to fan it . Look to it you Sinners in Sion : Fearfulness will e're long surprize the Hipocrite . Who among us shall dwell with devouring Fire ? who amongst us shall dwell with Everlasting Burning ? Isa . 33. But so much as to what is meant by Christs Floor . Quest . 2. What is intended by the Fan ? Answ . A Fan is a certain Instrument which the Husbandman uses to cleanse , or purge his Corn from the Chaff , evil Seeds , and all filth whatsoever : And this Instrument he holds in his hands , and uses upon his Knees , by which he tosses up the Wheat and Chaff together : And then shakes it to and fro , moving all at once , by which a wind is made , and the Chaff is blown away , and the Wheat separated and purged from it : Now John Baptist alludes to such an Instrument as this . Quest . But what is meant by Christs Fan in a spiritual sense ? what is signified hereby ? First , I answer , By Christs Fan is meant his Word , his holy Gospel , especially the Doctrine thereof ; 't is by this he cleanses , and purges his floor . Now you are clean through the Word which I have spoken unto you . ( Now the unclean person , the Traytor Judas is gone out from you : ) Thro' my Word , i. e. through my Doctrine , you believing in me , and receiving me by Faith for Righteousness and eternal Life . 'T is said Christ gave himself for his Church , that he might sanctify and cleanse it with the washing of water by the Word , Eph. 5. 26. Cleansing here imports the means by which it is wrought , or the Instrument , namely the Word of the Gospel , especially the Promise of free Justification and Sanctification by Christ , received thro' Faith , which Baptism was a Sign or Symbol of ; see 1 Pet. 1. 22. Seeing ye have purified your selves in obeying the truth thro' the Spirit , &c. This was done in subjecting themselves to the Faith of the Gospel , to which the purifying of the heart is ascribed principally in Justification , whereby the guilt of Sin is purged away , as appertaining to the conscience ; he alludes also to the sanctifying power and virtue of the holy Spirit . Compare this with Psal . 119. 9. Wherewith shall a young man cleanse his way ? that is , the way of his Heart , and also the way of his Life : The answer is , By taking heed thereto according to thy Word ; that is , let him take heed according to that holy doctrine taught and held forth in God's Word ; so that he attain unto a right knowledge of God , and of the Messiah , promised and typified by the Sacrifices of Aaron , by whose Blood , and thro' whose Righteousness only , Justification is to be had : for without Christs Blood there is no cleansing from Sin and filthyness , neither of Heart , nor Life , for young nor old . It is not only to direct young Men to reform their Lives and Ways according to the Precepts of God's Word , nor to think by any degree of moral Righteousness or inherent Holiness they could be cleansed ; no , no , but to take heed according to the mysterious and sublime Doctrine of God's free grace in Christ : Which was the only way of Salvation , as well under the Law as under the dispensation of the Gospel . Sirs , this was , and still is , Christs Fan , namely the glorious Doctrine of God's Grace thro' the Redemption that is in Christ's blood ; and it was by this fan Christ cleansed that Jewish floor , to which my Text primarily refers . For the Jews were his floor , in which was abundance of Chaff ; and now Jesus Christ was come with his fan in his hand , to purge this floor ; and evident it is , his holy Doctrine severed , or separated the Wheat from the Chaff ; and by this means was the Wheat gathered into Christs Gospel-Garner , and the Chaff blown away : for as Chaff cannot endure the wind of the fan , so could not those unbelieving Jews , and hypocritical Pharisees , endure Christs holy and heavenly Doctrine . See Joh. 6. 52. to v. 60. How can this Man give us his flesh to eat ? They thought he spake of a Natural eating of his flesh , as we eat the flesh of Beasts or Fish : His Doctrine was not understood by them . Then Jesus said unto them , Verily , verily I say unto you , except you eat the flesh of the Son of man , and drink his blood , ye have no life in you , ver . 53. Now the eating of Christs flesh , and drinking of his blood , is no other thing than the receiving Jesus Christ by Faith for Righteousness and eternal Life : Believing in Christ , coming to Christ , looking to Christ , leaning , trusting , or staying on Christ , receiving of Christ , and eating of Christ , imply one and the same thing : It is our going out of our selves to him , or feeding by faith on him , or resting , or relying on his Merits , on his Obedience in his Life , and in his Death , for Justification and eternal Life , without any Works done by us , or any Righteousness wrought in us , as the Apostle speaks . But to him that worketh not , but believeth on him that justifies the ungodly , his faith is counted for righteousness . But this mysterious and sublime Doctrine the Jews could not bear , but it was such a Fan as fanned them all away that believed not : For they being ignorant of God's Righteousness , going about to establish their own Righteousness , have not submitted themselves to the Righteousness of God. They thought their own personal and inherent Righteousness was that by which they must be justified , accepted , and eternally saved : they had meat of their own to eat ; and therefore saw no need to go to their Neighbours door for it ; they were full , and increased in Goods , and thought they had need of nothing : And hence the Doctrine of Justification by the Righteousness of Christ alone was rejected by them , it was not understood by them ; that Christ's flesh should be Meat indeed , and his blood Drink indeed , was a strange Doctrine in their apprehensions ; they could not conceive how such things could be , ( as Nicodemus spake of Regeneration . ) Nor can any Man whatsoever who will receive no point of Faith , but what his natural reason can comprehend ; and thus this Doctrine of our Lord Jesus was a Fan in his hand , and it fanned away all the Chaff of that mighty Jewish floor , even all that received not that Doctrine , or who believed not in Christ , received not Christ by Faith for righteousness and eternal life : Nay it was such a Fan that it fann'd away some of Christs Disciples , ( not such who were his Disciples indeed , ) but many that followed him , and who are said to believe on him ; they believed he was the true Messiah , had some kind of faith , tho' not the Faith of Gods Elect : Many of his Disciples when they heard this , said , This is a hard saying , who can bear it ? It seemed hard to them , because they could not comprehend it by their own carnal reason : From that time many of his Disciples went back , and walked no more with him . Such a Fan was this Doctrine then , and such a Fan it is now , that it may be said to make a discrimination between the pure Wheat and the Chaff : for no doubt all that receive not this holy . Doctrine ( whatever fair shew they make in the flesh ) are but Chaff in the sight of God , and will be found such at the last day . Nor ought they to be suffered to abide in Christ's Garner on Earth , ( as they shall not be gathered into his Garner in Heaven ) but be esteemed as Chaff , or drossy professors , whatsoever their conversations may be : ( I mean such who eat not Christs flesh , and drink not his blood , i. e. wholly feed not upon Christ , rely not alone upon the Merits of a crucified Christ , or seek not Justification by his Righteousness only , but go about to bring in their own Works and inherent Holiness with Christ's Merits in point of Justification in God's sight . ) But to proceed : But like as a Husbandman hath more Fans than one , even so also in the Second place , Jesus Christ hath another Fan also , and that is ( I doubt not ) likewise intended here : viz. The dispensation of God's Providence ; for this was as a Fan in Christ's hand , by which he fann'd away those unbelieving Jews , and so purged his floor : I mean , the time was now come , that their national , legal and external Church-State must be pulled down and dissolved ; the Dispensation was changed , the Priesthood changed , and right of Church-membership changed ; they having Abraham to their Father , or being the Seed of professing Parents , would do them no good , nor avail them any thing . Because the Covenant of Peculiarity God made with him and his natural seed as such , as to the Date of the Duration thereof , was now run out and expired , the Ax being now laid to the root of the Tree , ver . 10th . So that unless they receive Christ , believe in Christ , and are found gracious persons , fit Wheat for Christs spiritual Garner , or Gospel-Church ( which is built up of lively stones ) as Chaff the Gospel-dispensation like a Fan purges them out ; as indeed it did , and blew them all away : And we are not alone in respect of this great Truth , for many of our worthy Brethren ( who in some things differ from us ) assert the same : particularly , Reverend Mr. Cotton , who speaking of this Text , Mat. 3. 10. saith , The first is the root of Abraham's Covenant , which this people much trusted upon , and of that it is which John Baptist speaketh , Now is the Ax laid to the root of the Tree , think not to say within your selves , we have Abraham to our Father ; so that all their confidence that they had in Abraham's Covenant , Temple and Tabernacle , and such things , are burnt up , and so they have no Root left them to stand upon , and this is one thing intended by the Root . Secondly , There is ( saith he ) something more in it ; the Lord by the power of his Spirit doth cut us off from any power of our natural Gifts and Parts , and spiritual Gifts also , or from any Confidence of our own sufficiency ; the Lord hath cut us off from hope in the Righteousness of our Parents , and from boasting of Ordinances . And again he saith , This we read of , Mat. 4. 1. It is spoken of the Ministry of John the Baptist , which did burn as an Oven , against all the Scribes and Pharisees , and left them neither the Root of Abraham's Covenant , nor the Branch of their own good Works : He cutteth them off from the Covenant of Abraham , &c. And by cutting them off from the Root , he leaveth them no ground to trust on . Thus Mr. Cotton on The Covenant , p. 177 , and p. 21 , 22. Now evident it is , that nothing but the dispensation of God's Providence , or the Expiration of that period of Time determined by the Almighty for the standing of the Church of Israel , could cut the Jews off as a Nation , from being a Church and peculiar People unto God ; I mean in respect of that Legal Covenant . I deny not but that the Covenant of Grace God made with Abraham , and with his true spiritual Seed , stands firm for ever and ever , and none in that Covenant can be cut off , nor fanned away : for the Jewish Priesthood , Church-state and Church-membership , and all their Church-priviledges , were to remain until Christ came , or until the time of Reformation ; that is , till the Gospel-days and Gospel-dispensation took place , and no longer : But now that time being come , and they not seeing an end put to the old Covenant-Church , as it was made with the natural Offspring of Abraham ; and that their right to legal Ordinances , and Church-membership , could not give them any right to Gospel Ordinances , nor Gospel-Church-membership , and they not believing in Christ , not accepting of the Terms of the Gospel , were all of necessity purged out or fanned away , by the Fan of the New Testament-dispensation , and so were no longer a people in any sense in Covenant with God. Thirdly , Christ hath also another Fan in his hand , viz. The Fan of Church-Discipline . And many persons falling into sin are purged like Chaff out of his floor . Hereby , 1. Sometimes some evil and corrupt Persons , who get among God's people ( or into his Church ) and pass a while for Wheat , i. e. for gracious Persons , yet in time God suffers them to fall into one Temptation or another , by which means they are fann'd away , the Holy Jesus by his wise Providence makeing a discovery of them , and their evil Tempers and Dispositions . 2. May be some glorious Truths , or Truth of Jesus Christ , is revealed , or cleared up to his Church in General , to which several Persons of the same Congregation may not only want Light in , but may be filled with Prejudice against , and not only against the Truth , but against the Church or Minister for seeking to bring it in ; and this may rise to such a height , through their Pride and Stubborness , that they will not abide any longer Members thereof , but violently rend themselves by Schism , and so are purged out . Tho' ( as 't is observed by an Husband-man ) some light Corn , may be good Wheat , may be fanned out with the Chaff , which he knows how to recover by fanning the Chaff also afterwards . And thus it was with some of those who were called Christ's Disciples , they could not , would not endure that blessed Truth Christ preached to them , of Eating of his Flesh , &c. but cried out , This is a hard saying , who can bear it ? and so went away and walked no more with him . O see what the Effects of preaching some Truths may be ! how many are there who cannot bear in this day sound Doctrine , but desert his People , and some Truths of Christ , and seem to shut their eyes against them , caling them Error and false Doctrine , and what not ? And this way God takes ( in his wise Providence ) to purge out some rotten Members , which possibly were a repoach to his People : And altho' may be some Wheat , may by this means through Satans Temptations , and Corruptions of their own hearts , and their great Ignorance , be fanned out with the Chaff , they being carried away by the Craftiness and Subtlity of such whom Christ hath a mind to sever from the Body ; yet he knows how to gather up the Wheat again , as the Husbandman doth . 3. Others , whom Christ would have purged out of his Church , may be suffered to suck in some evil , corrupt and dangerous Principles , or Errors in Fundamentals , like that of Hymeneus and Alexander , whose Errours being discovered , were purged out . 4. Also others fall into notorious and scandalous Sins , and so are purged out . 5. Some who are Chaff , or unsound Christians , may be suffered to take up undue offences against the Church , or Churches to whom they belong , and by giving way to Temptation , they may become unreconcileable , magnifying their own Wisdom and Self-conceitedness , and so by a secret hand of God be discovered and purged out : But it must be considered that the use and exercise of the Keys , or Rules of Church-Discipline , is appointed by Christ , as the proper Fan by which those sorts of Persons last mentioned , and some others , are to be purged out of the Church or Congregations of the Saints . Now the Fan of Discipline is two-fold . First , The Act of Excommunication : In the Name of our Lord Jesus Christ , when ye are gathered together , with my Spirit , to deliver such a one unto Satan , for the Destruction of the Flesh , that the Spirit may be saved in the day of the Lord Jesus . The Persons , Christ by this Fan of Discipline purges out , are of three sorts . 1. All gross and scandalous Persons , who are Guilty of any Act or Acts of Immorality , as Theft , Swearing , Drunkenness , Uncleanness , Covetousness , Lying , &c. These being publick and reproachful Crimes , the Offender ought forthwith ( upon clear proof ) to be purged out , that the Name of the Lord may not be exposed to contempt , and his People villified by the ungodly World ; and time given to him for the proof and Trial of the sincerity or Truth of his Repentance ; which in part will be manifested by his Carriage and Behaviour under his Punishment ; I mean the Righteous Censure of the Church . The Second sort that this Fan of Discipline takes hold of , are such that suck in Heresies or Capital Errors ; these after the first and second Admonition , ought to be rejected and delivered up to Satan , that they may not learn to Blaspheme . The Third sort are such who refuse to hear the Church after their case ( in which they have offended ) is regularly brought in against them according to the Rule contained in Matthew ; the offence at first may be against one brother , and the offended party is first to tell him his fault between himself and his Brother or Sister that hath offended him alone : Whom if he can bring to see and acknowledge his evil , it is to proceed no further ; but if he cannot , then he is oblidg'd by the holy Law of Christ to take one or two more , and go to him , and strive to convince him , and bring him to a sight and sense of his iniquity ; but if he cannot do it , then it ought to be brought unto the Church , and if he will not hear the Church , then the Fan of Excommunication is to be used in the Name of Jesus Christ , and they purged out . As to such who rend themselves from a Church , or violate their sacred Covenant by irregularly withdrawing themselves , they ought to be marked , and solemnly in the publick Congregation declared to have withdrawn , rent , and cut off themselves from the Communion of the Church , and no longer to be owned nor lookt upon as Members , and none to Communicate with them until they have given satisfaction by Repentance . The Second part of the Fan of Discipline is that rule laid down by the Apostle , of withdrawing from every Brother and Sister that walketh disorderly ; as such that are Busibodies , Tatlers , or Idle ; or such that neglect their Duties in attending on the Church in times of solemn Worship , or that make Parties , or cause Division in the Church , and refuse to live in Obedience to Christ , under the due and just Government thereof , or to obey them that are set over them in the Lord , or who strive to have the prehemience , like Diotrophes , being Vain-glorious , prating against , or despising of Dignities , or the just Authority of Christs Ministers , or Angels of his Churches , as the beloved Apostle speaks , 3 Joh. 9 , 10. Wherefore if I come , I will Remember his deeds which he doth , prating against us with malicious Words , and not content therewith , neither doth he himself receive the Brethren , and forbideth them that would , and casteth them out of the Church . These are to be marked and withdrawn from , 2 Thess . 3. 6. Not to be counted as Enemies , but exhorted as Brethren : Unless they provoke the Church to further and a more severe Censure . Some of this sort oft-times strive to draw away disciples after them , and seek to disquiet the Peace of the Church , and in a fawning and flattering manner to deceive the hearts of the Simple ; therefore these , if they will not hear the Church , are to be quite fanned out also by Excommunication , and to be looked upon as an Heathen-man or Publican , as in the Case of Notorious and Scandalous Sinners , or such who are guilty of Heresie . Mat. 18. Fifthly , Jesus Christ hath also another Fan in his hand to purge his floor , or cleanse his Wheat from the Chaff , filth and defilement of Sin , namely , the Holy Spirit ; and by this means he cleanses and Purifies in a gracious manner the Souls of his own People : Suoh were some of you , but ye are washed , but ye are Sanctified , but ye are Justified in the Name of the Lord Jesus , and by the Spirit of our God. What filthy Creatures were those Corinthians , before the Lord Jesus by his Spirit had purged and Sanctified them . Faith , of the Operation of God , is a most excellent Grace ; it is by Faith in the Blood of Christ that we come to be purged from the Guilt of Sin ; Faith applying his Merits and Righteousness unto the Soul in Justification ; and such is the Nature thereof , that it makes holy the Hearts and Lives of all such Persons in whom it is by the Spirit wrought or infused in Sanctification : And hath put no difference between them and us , Purifying their hearts by Faith. Yea , it cleanseth them from all filthyness of Flesh and Spirit , that they may perfect Holyness in the fear of God. But let me tell you that the Spirit and Grace of Christ in this respect is ●● a Fan , rather to Cleanse the Saints , by purging out the Chaff of Corruption , which naturally is in their Hearts and Lives , than to purge Hypocrites and gross Professors out of the Church , and to that I Principally referr here . 6. Moreover Christ hath the Fan of Persecution , or the Sufferings of the Cross , and all other afflictions which he brings upon his People , which he uses to purge and purify their Souls , and his Churches too . And from hence Afflictions are compaired to a Refiners fire : He shall set as a Refiners fire , and Purifier of Silver : He , that is the Messiah , i. e. our Lord Jesus Christ ; this is his Work , viz. to purge his People , who in this Place are compared to Silver and Gold that is refined : As in my Text they are likened unto Wheat , in this he is compared to a Refiner , and hath his Furnace ; in the other to an Husbandman , and so hath his Fan. Both these Texts allude to the same thing , and doing the same work , namely , to sever and separate the clean from the unclean , the Gold from the Dross , the Chaff from the Wheat . And evident it is , that Perseoution , Trials and Afflictions , commonly make a great discovery who are Wheat or pure Gold , viz. Sincere Believers ; and who drossy and chaffy Professors . If Wheat , Persecution purges and purifies them : But if they are Chaff , it usually fans them away . But he that received the seed in stony places , the same is he which heareth the Word , and anon with joy reciveth it : Yet hath he not root in himself , but endureth for a while ; for when Tribulation or Persecution ariseth , because of the Word , by and by he is offended . Thus the fan of Persecution purges these Chaffy Professors out of Christs Spiritual floor , or rather his gat●er : Namely , his Church , into which in a day of Liberty they got , and had a place ; but they cannot bear the Wind and blast of Affliction and Tribulation : And as it purges out much Chaff , so also the Wheat is thereby refined and made more clean and sit for the Lords use . Of so great benefit is Persecution to Gods Church , that they cannot some times be without it ; it is if need be that we are in heaviness ; if we need it not , or if Christ sees there is no need of it , we shall never feel the 〈…〉 doth it not for his pleasure , but for our profit , that we 〈…〉 partake , of his Holiness . And this Jehovah by the Prophet further makes known to us : This is the fruit of all , the taking away your Sin. And thus the Lord purgeth away the filth of the Daughter of Sion , and the Blood of Jerusalem from the midst thereof , by the Spirit of Judgment and by the Spirit of burning . The Rod of Affliction , or Furnace of Persecution , cannot purge out the filth of Sin that is in the Lords People , without the operations of the Holy Spirit : The Spirit is called a Spirit of burning , because like fire it burns up and consumes the Filth , Chaff and Dross that is in us : Before Trials and Persecution comes , Christ seems to have a very great floor , a great heap , or much Corn ; but when he comes to try them with this fan in his hand , one great part thereof is found meer Chaff , and the wind drives it away . So much shall suffice as to the Fan in Christs hand by which he purgeth his Floor . Quest . Thirdly what is meant by the Chaff ? Answ . I answer the Chaff may be understood to be twofold . 1. Men and Women who get into Gods Church , or among his People , but are not Wheat , but vile Hypocrites , pretending to be that which in truth they are not ; thus all that are of Israel are not Israel . Tho' they bore his Name , were called Jews , called Saints , yet were unsound at heart , and graceless Souls , or meer Chaff in Gods sight . 2. By Chaff may also be intended Sin , or that Filth and Corruption which cleaveth oft-times to the best of Gods People , which Christ must and will purge out . Quest . Why are Hypocrites or ungodly Persons in the Church compared to Chaff ? and how may they be known ? Answ . I answer , Hypocrites and ungodly men in the Church are compared to Chaff ; 1. Because Chaff before it is separated from the wheat , cleaveth close to it , and it is hard to sever it from the wheat , and it also seems like unto it : Even so some carnal and hypocritical Professors cleave to the Church , and seem to love and embrace the Godly in their Arms , and to lay them in their hearts ; they walk in Company , nay in outward Fellowship and Church-communion with them ; they Pray , and Break-bread with them , as if they were really gracious , and are not known to their Brethren to be otherwise : And as it is hard to discern them from the Godly , so 't is as hard to separate such from them . Chaff is so much like to the Wheat , that some have taken it at first view to be Wheat ; so are these taken to be Saints , and there may be no severing them from the Congregation of the Lord , till Christ comes with his Fan to purge his floor . 2. They may be compared to Chaff , in regard of the great pains that is , and must be used to separate it from the Wheat : The wheat must be threshed and fanned , nay fanned again and again , before all the Chaff can be severed from it . So unsound Professors or some Hypocrites in the Church , seem to cleave so close to the Godly , and are in such seeming union and and oneness with them , that the Lord sees there is no other way to sever them from each other , but by threshing his wheat with the flail of Persecution , and then the chaff flies away by the wind of this fan . O what a multitude seemed to cleave to our blessed Saviour , and to be his Disciples , in a day of peace and prosperity , when he was riding in Triumph to Jerusalem , Crying out , Hosanna , blessed is he that cometh in the Name of the Lord ! but when our Saviour came to the Cross , how did they leave him , and disown him , nay , may be cryed out Crucifie , Crucifice him : So and in like manner in our former days of Liberty , what great numbers flocked to our Assemblies , and made a profession of Religion ; but when that hot persecution arose , how did they fall off , and disown that People which once they seemed to cleave unto : The fan of persecution fanned them away as chaff , and not only a multitude of Professors , but also how many great Preachers did basely betray the truth which they professed , and in their Pulpits seemed a little before zealously to maintain , particularly that of Separation from the National Church . This way Christ took to discover the silthy and rotten hearts of some , and slavish fear and weakness of Faith in others , who were left to a sinful Complyance and Conformity , building again that which they had destroyed , and destroying that which they had been a building ; and thus it appears as Chaff , cannot bear fanning , but is blown away ; so chaffy Professors cannot bear spiritual fanning , i. e. they cannot stand in an hour of Temptation , but fall away . Alas ! tho' we have now again multitudes that seem to cleave to our Churches and to our Assemblies , yet should Christ come with his Fan upon us , you will soon see ( it is to be feared ) the former Effects again . 3. Chaff is of very little worth or value unto Wheat : What is the Chaff unto the Wheat , saith the Lord ? One peck of good Wheat is worth many Bushels of Chaff . So ungodly men and and women are but of little worth in Gods sight ; a wicked man to him is lothsom , as Solomon shews , and that which is loathsom and hateful in our sight we value not , but cast away : The Prayers of the wicked are abominable to the Lord , because their persons are not accepted in Christ : Whatsoever the ungodly do , or whatsoever show they make of Religion , let them Pray , Hear , Read , Preach , or give to the Poor , it is not regarded nor accepted of the Lord ; one godly Person is more to him than a multitude of unsanctified and hypocritical persons . The tongue of the just is as choice as silver , the heart of the wicked is but of little worth . The best part of a Child of God is his Heart , tho' he thinks that is the worst of all ; and the worst part of an unholy man is his Heart , tho' he thinks that is best of all . Saints are wheat , Hypocrites chaff , the one is Gold , the other Dross in Gods esteem . Hence the Lord saith , Since thou wast precious in my sight , thou hast been honourable , and I have loved thee , therefore will I give men for thee , and People for thy life : I will give Aegypt for thy Ransom , Aethiopia and Sheba for thee . God so little values graceless persons , that he will sacrifice thousands of them in love and mercy to his faithful ones . 4. Chaff is light and airy , it is no ponderous thing , therefore the wind carries it this way and that way at every turn : Nay , every small breath of wind moves it to and fro , whereas wheat stirs not , moves not , but abides in its place , it being a weighty and ponderous thing . Even so all hypocritical and unsound Professors , whatsoever they seem to be at some times , ( by making a show of Religion and pretending to Piety ) yet they are in Gods sight as light as vanity ; they are like chaff , not serious , weighty and ponderous , they are but a flash , a shaddow , and no substance , having meer dry , barren and empty Souls : And their lightness appears and shews it self in many respects . 1. It appears sometimes by their light , frothy and airy talk and discourse : They may sometimes seem serious , but if watch'd , they will be discover'd , their Tongues will betray them , by their foolish and vain words , and communication : They setting no watch before the door of their lips , and bridle not their Tongues , therefore their Religion is vain ; as the Apostle James shews : They are full of vain words and foolish talk ; The words of the wise are gracious , but the lips of a fool will swallow up himself : They are offensive to others , and pernicious to themselves : A fool also is full of Words ; either a Talkative , or else full of vain Boasts , magnifying and admiring himself , and lessning the worth and worthiness of others : His vain and light Tongue discovers a vain , carnal , proud and empty heart , some unprofitable matter in discourse or another you shall observe these people will be full of : May be talk and prate of this Man , or that Woman , to pick up one thing or another to their reproach , ( who are gracious persons ) and instead of discoursing of a Sermon they have heard , or telling their Experiences , may be they will tell you what Garbs , Cloaths and Dresses , such and such People had on , or else they talk of their earthly and worldly Affairs , or some Idle Jests , Stories , or foolish Talk ; but little of God besure is in their mouths , when they are out of the sight and hearing of sober and pious Christians : Indeed as our Saviour intimates , how can they being evil , speak of good things ? there is much vanity in their unsanctified Hearts , and their Tongues discover it ; For out of the abundance of the Heart the mouth speaketh ; a good man out of the good treasure of the heart , bringeth forth good things , and an evil man out of the evil treasure bringeth forth evil things . But I say unto you , that every idle word that men shall speak , they shall give an account thereof in the day of Judgment . For by thy word thou shalt be justified , and by thy words thou shalt be condemned . God will not only condemn men for evil actions , but their evil words also shall rise up against them at the great day : And as the gracious words which proceed from a sanctified and renewed Christian tends to his Justification , especially when the main design and purport of his Speech tends to exalt and magnifie God and his Free-Grace in Jesus Christ ; so the evil words of the unsanctified Christian tends to his Condemnation , and declares him to be but meer chaff , or a hypocritical person ; but if idle Jesting and foolish Talking is the Character of a vain man , what is a detracting and back-biting Tongue , a Tongue that is set on fire by hell , who vilisie and render odious such who truly fear God , that are not guilty of those foul things laid to their charge ; such persons are not like to ascend Gods holy hill , nor abide in his Tabernacle , viz. That taketh up false and wicked slanders and reports against his Neighbour , to lessen his reputation among Men : And 't is with the greater aggravation , when it is done out of Envy , Prejudice or Malice ; and 't is further aggravated when 't is done to a Minister of the Gospel , on purpose to obstruct or hinder unthinking Christians to adhere unto his Doctrine , or receive that truth which they see not ; but set themselves to oppose and gainsay , who do not only in an undue manner spread such Reproaches , but also raise them : It is a great evil to divulge or propagate a fault committed by a Brother , by making it publick when it was private , ( they breaking thereby the express Precept of Jesus Christ , Mat. 18. ) But it is far worse to publish false and groundless Slanders and Accusations of him or others : And t is an abominable evil in such who are ready to entertain , and easily to believe , and greedily receive such Reports of him who deserveth it not . Such men are by the Lord called vile persons , Psa . 5. 4. and are contemned by such that sear the Lord , howsoever great and honourable they seem to be . Moreover , if it be so great an evil for men thus to use their Tongues or Pens , to speak evil of , and to blaspheme innocent men , what is the Nature of their Crimes who curse and swear , and blaspheme the sacred Name of God and the holy Jesus ? like as the Pharisees did , who said , this fellow doth not cast out Devils but by Belzebub the Prince of Devils ; ascribing that to the Devil that was proper to God alone , and wrought by his almighty Power . Christians , if you would not be found chaff at the great day , take heed of a reviling Tongue , least you deceive your selves , and all your Religion and Profession be vain : He either decieveth his own heart ( saith our Annatotors ) in thinking himself religious , when indulging himself in things contrary to Religion , or else deceiveth his own heart , being blinded with self love , and lifted up with self-conceit , which is the cause of his Railing , Censuring , and speaking evil of others : Their Religion is vain , empty , and to no purpose , having no reality in it self , and bringeth no Benefit to them . O what a Reproach doth the talkative and prating person bring on the Name of God : This Man , this Woman , say they , is a Member of such or such a Church , and see what vain talk , frothy words , and frivolous Discourse proceeds from their Lips : But much more evil is in such who back-bite , revile , and defame others ( as was hinted before . ) This I say may discover such to be but chaff . 2. They appear to be Chaff , not only by their light , vain , idle and back-biting Tongues , but also by their light Behaviour ; for the lightness of the heart is as much discovered by a loose and airy Deportment , as by loose and vain words ; their wanton Looks , and rowling Eyes , or other unseemly and uncomely carriage , shews in part what they are ; they being not of a grave , sober , and serious spirit , but behave themselves as if they had no sense of the Omnisciency of God upon their hearts , nor of his holiness , not setting the Lord always before them , gives cause to all to fear they are but chaff . 3. Their light , empty and airy Attire , Dresses , and antick Fashions , which they wear and take delight in , doubtless too much discovers the Lightness , Vanity and Emptiness of their Spirits : I am perswaded these high and shameless Head-dresses which some Women appear in , that come into Christian Assemblies , are but as Tell-tales of the Vanity , Pride , Emptiness , and Haughtiness of their hearts ; who but they that sell Wine will put forth a Bush ? I cannot see how a sober , serious Christian Woman should be satisfied to wear such Antick Dresses : Their Souls sure must needs blush at the Thoughts of them ; when they consider whose Eyes behold them , First , Many gracious Men and Women , with no little trouble : And in the second place , their faithful Ministers , to the wounding and grieving their Souls . Thirdly , And a multitude of loose and ungodly People , who reproach and laugh at them , and cast contempt upon Religion on that account . Fourthly , And which is more , the holy Angels , they come into our Assemblies , and observe all , both Males and Females , how they do adorn their Profession and behave themselves . Women should cover their heads , because of the Angels ; they ought to be in subjection , and therefore before all things their head ought not to be exalted , but to lye low , and be modestly attired ; no doubt t is a palpable Breach of the holy Precept , for 't is not a modest dress , becoming Women professing Godliness ; tho' I dare not say but some sincere Christians may be overtaken with this Evil as well as others , yet I hope God will soon convince them of the odiousness of it : Yet no doubt it doth clearly discover that some of this sort are loose and vain persons , and but meer chaff in Gods sight , which the day that is coming will burn up : And such especially have cause to suspect themselves , who pride it in their own hearts , and take delight in those hateful and abominable fashions , and cannot bear to be told of it , tho' in never so wise and discreet manner , nor will they be brought by any perswasions to reform , and leave them off , tho' it wounds the very Souls of many of them they have Communion with . Fifthly , O that they that fear God would consider that he beholds them , and looks upon them , whose eyes are like unto a flame of Fire . These Dresses , O ye Daughters of Zion , know assuredly none but foolish and vain persons do like and approve of , even none but the Devil and his Followers ; is it not sad , in such a day of distress , sorrow and humiliation , when Gods Hand is lifted up upon the Nation , and thousands of poor Families want Bread , that Christians should thus walk , and consume their Substance on their Pride and costly Lust . 4. They appear to be but chaff , who seem to make it a small matter to grieve the Hearts of sincere Christians ; what care they who they wound and afflict , they 'll have their Fancies , their Humours , tho' the thing in it self may be doubtful , whether a breach of Gods Law or not ; and so like eating of Meats , that was a thing indifferent in it self , and might or might not be done . Nay , that make light of grieving the Holy Spirit , in themselves , and in others also ; let the Lord be grieved , his Spirit grieved , his poor Ministers grieved , and his faithful Children grieved , they regard it not , but set light by it . These may also be suspected that i. e. are indifferent in and about Closet and Family-Prayer , ( and other weighty Duties of Religion ) or are loose and formal in it : This shews they bear no weight , they are not ponderous , but light as Chaff . Moreover , such may be suspected , who set light by Hearing the Word of God ; alas , to go to hear a Sermon is a light thing with some , if there be any worldly Loss attending it , tho' it be not to the Value of a Groat , they can't go , or if the Weather be not very good , they plead Excuse ; as not being able to go so far , tho' may be the next day in worse Weather they can go about their earthly Business twice as far . Likewise such who for every small matter refrain from coming to the Lords Table ; may be any trivial offence shall hinder them ; they are offended with this Person , and that Person , and so cast a slight upon Christ , and on his Sacred Ordinance , and thus persist from time to time : They can go to Church , or stay at home : Can pray , and hear , and can forbear : Religion is a light and indifferent thing with them . This shews such are under fearful Temptations , or else loose and light Professors in the sight of God. 5. Such are Chaff that only have the husk or shell of Christianity : Chaff is the husks of Wheat ; many Professors please themselves with the external part of Religion , having a form of Godliness , but are Strangers to the Life and Power thereof : Like the foolish Virgins they have Lamps , but no Oyl a Name ; but want the Nature of true Believers ; can talk and discourse of Religion , of the Covenant of Grace , and excellency of Christ ; they may have , I grant , clear Notions in their heads of the Mysteries of the Gospel , and defend it too against opposers , yet their Hearts are unsanctified , and never felt nor experienced the work of Faith with Power ; they have the out-side of a true Christian , the Shell of the Wheat , but if tried and searched there 's nothing but Chaff , no Kernil in them , they want the root of the Water : All true Believers have past through the Pangs of the New Birth ; they found they were once Dead , but are now alive , once blind , but now they see , once lost in their own Eyes , but now found , once Carnal , but now Spiritual , once had their affection set on things below , but now on things above ; Sin was once Sweet and Pleasant to them , but now 't is bitter and Loathsom in their Eyes , because they see it is so in the sight of God : Their Judgments are informed , their Understandings savingly enlightned ; Christ and heavenly things are valued and esteemed above all things here below , yea , above ten thousand Worlds , by them ; and their understandings are not only brought to assent to the truth of Christ , to the Glory and Beauty of Christ ; but their wills also are subjected to him , they are brought to consent , and yield themselves to the Lord ; they believe , and love , believe and obey , believe and suffer reproach , taking up the Cross , putting on the yoke of Christ ; their affections are so changed , and under divine Influences , that what they loved once , they hate , and what they once hated , or liked not , they dearly love and approve of now : But thus it is not with Chaffy Professors : They may be changed from open Prophanness to an outward Reformation of life , but their Hearts are not changed , Sin is not Crucified in them , self is not subdued ; that enmity that was naturally in their hearts , or dislike of the Life , and Power of strict Godliness is not removed ; they act only from common Illuminations of the Spirit , and so they put a force upon themselves , when found in religious Duties ; and find not a natural Inclination and sweet Propencity in their hearts to heavenly things , and this shews they are no more then Chaff . 6. And lastly , Chaff I told you was Light , and every breath of wind will move it , this way , and that way , and if it rises high it will may be blow it quite away , there being no Kernel in it , whereas the Wheat abides . So Chaffy and vain Professors are startled at every small blast of Persecution , and presently begin to move out of their place , and shun assembling themseves with Gods People : Nay , every wind of corrupt Doctrine is ready to blow some of this sort a way ; they are unsettled Persons , they want weight , or are not rooted in the Truth , wanting a good Understanding , and a Principle of saving Grace in their Hearts ; Be not carried away with divers and strange Doctrines , for it is good to have the heart established with Grace , and not with Meats . This sort are soon corrupted from the Simplicity of the Gospel , by the Cunning Craftiness of Men , being ready to receive any strange Notion , or close in with a New Scheem of Religion , some turning to Judaism , and add Moses to Christ , or joyn to the Gospel their own Works ; they are commonly corrupt , either in Principles or Practices , or in both , making a stir about the Mint , Annis and Commin , i. e. about the smaller matters of Religion , as concerning Meats and Observation of Days , as if in such things lay the great stress of Christianity ; how many are there who like those false Teachers , and deluded People in the Primitive Times , plead for Justification some other way than by Faith only , and bring in their own inherent Holiness and sincere Obedience , and add that to the Merits of Christ , in point of Justification before God ; or exalt the Power and Will of the Creature , to the Eclipsing the Doctrine of Free-Grace . Sirs , tho' I will not deny but many sincere Christians may be shaken by the wind of false and corrupt Doctrine , or drawn away through the subtilty of men , yet no doubt chiefly they are the Light , Formal and Chassy Professors which are carried away , and Tossed too and fro with every wind of Doctrine , and this because of the want of Grace , a sound Judgment and a good Understanding in the Mysteries of the Gospel . A good understanding ( saith David ) have all they that do his Commandments . Moreover , such who seem unsetled in their places in Gods House , or particular Churches where they are Members , being uneasie , and every little difference that may arise in a Congregation is ready to turn them away ; or seem to be moved and disturbed at the Charges the Interest of Christ , or which the House of God calls for ; these I say , give cause to fear they are but Chaff , or under great Temptation , if Sincere . Secondly , By Chaff may also be meant , Sin , Filth and Corruption , which cleaveth to the Hearts and Lives of true believers , which Christ by the Fan of his Word , Spirit , and Afflictions , as you have heard , purges out : He shall purify the Sons of Levi , and purge them as Gold and Silver , that they may offer unto the Lord an offering in righteousness . This is spoken of Jesus Christ , whose Fan is in his hand : It shews his Work and Office , namely , to refine and fan his People , not only Members , but Ministers also , signified by the Sons of Levi , that they all may offer acceptable Service unto God : Besides , our Lord Jesus sometimes makes use of wicked Men as a Fan in his hand to purge his People , and thus he did of old fan Israel by the Babylonians , and by the Assyrians ; I will send unto Babylon Fanners , as I have sometime fanned and scattered my people by them ; so will I fan them by the Medes and Persians , who shall empty the Land of them ; After Christ hath fanned or purged away the Chaff and Filth of the Daughter of Zion , he will fan their Enemies , and they being all Chaff , the wind of his Indignation will drive them away . Let this be noted , that Christ hath many ways to fan and purge his People , yet still it is for their good , and they shall lose nothing but their chaff , their Sin and Corruptions thereby . Quest . Fourthly , Why are the Saints compared to Wheat ? Answ . I answer , for many Reasons . 1. Wheat is a choice Grain , the best Grain , so true Believers are a choice People in Christ's sight : The righteous is more excellent than his Neighbour ; they are called the excellent in all the Earth . God calls his People his Jewels , or choice Treasure ; they are men of a high and heavenly Birth , of a high sublime and excellent Spirit , they are espoused by an excellent person , act and are influenced by excellent principles , and have glorious Ends and Aims in all they do ; and from hence may be compared to Wheat . 2. Wheat hath much pains used with it , the ground must be made good , it must be well plow'd and manured before the Wheat is sown ; so the hearts of poor sinners must be first made good , and by spiritual Convictions be plowed up , before the seed of Grace is sown ; for like as Believers are compared to Wheat , so is also the Grace of God. Wheat must be weeded as well as gathered into the Barn , and also Threshed , fanned , and well Purged . Believers may be compared to Wheat upon this respect , Christ takes much pains ( to speak after the manner of men ) with his own Elect , not only by Plowing , Manuring , but by sowing , watering , weeding , fanning and Purging them like Wheat . 3. Wheat will endure cold Frosts and Snow , and all manner of bitter and sharp Weather , better than any other Grain . Sow Barly before Winter , and you will find but little of it will live , but Wheat will live in the sharpest Winter that can come ; what a good Harvest had we here in England after the last great Frost ; alas , the Wheat was not destroyed thereby , but was made better , the Weeds and Worms being killed , which is found to hurt and annoy it oft-times . Even so sincere Christians , who are Christs Spiritual Wheat , abide faithful under the greatest Trials , Persecutions and Afflictions they can meet withal ; they endure the Frosts and bitter North-Winds of Tribulation , and furious Storms of the Wrath of wicked men , which kills the false-hearted Professor , they die and wither away , they can't live , and maintain their seeming hope and Confidence , when true Believes can ; a Hypocrite is but Summer Corn , or rather Weeds or Tares that spring up with the Wheat , tho' they look like it , yet are only the product of Natural Conscience , or the common Influences of the Sun , or Gospel of Jesus Christ . 4. An Ear of Wheat when it is near ripe doth hang down its head , the Corn being full and weighty , when light and empty Ears hold up theirs ; commonly a light and chaffy Ear stands strait upright in a lofty manner . So a true gracious Christian is of an humble Spirit , he hangs down his head ( as it were ) and is ashamed of his best Duties and Services , seeing so great weaknesses and Infirmities to attend him ; he abhors himself , yea , loaths himself he knows he hath nothing to glory in , but in the Cross of Jesus Christ ; he sees himself nothing ; Unto me who am less than the least of all Saints , is this Grace given , ( saith Paul : ) what an humble Person was he , what a full and weighty Ear of choice Wheat was this Apostle : If you see a Man or Woman proud , or of an haughty and conceited Spirit , being lifted up , you may conclude they are but empty Ears , no true Grace being in their hearts . 5. Wheat hath its Chaff cleaving oft-times close to it , yea , it will stick and cleave so to it that it is not easily separated . So it is with Christs Spiritual Wheat , the filth or Chaff of internal Corruption is very subject to cleave to them , and hard it is for them to get rid of it . When I would do good , Sin is present with me , for the good I would , I do not , but the evil which I would not do , that do I. Oh! wretched man that I am , who shall deliver me from this body of Death I am ( as if he should say ) even wearied with continual Combating , I cannot get rid of this dead Body , this inward Filth and Corruption , the remainders of Sin in my flesh ; this Chaff cleaves to all Christs Wheat . 6. Wheat is of prime and and chiefest use , of it excellent things are made , as Meat for Princes . So the Lords faithful People are of chief use in Gods hand of all others , the Lips of the Righteous feed many . 7. That Nation that abounds with the finest Wheat is esteemed a choice Land , a happy Nation ; So likewise that Kingdom and Nation in which are abundance of godly Christians , it is a happy Kingdom , a blessed Nation , because such are the common Interest of the Land or Place where they dwell ; they are called the Pillers of the Earth . 8. Wheat is Threshed with the flail , to sever it from the straw and chaff , by the Husbandman ; so God to sever the Wheat , i. e. the godly from the chaffy Professor , and free them of the Filth and Corruption of their own hearts , brings his flail of Affliction and Persecution upon them . 9. Wheat is also fanned , to cleanse it ; and it is to be noted , that the fan in the Hand of the Husbandman tosses up the Wheat and Chaff together , and then he shakes it to and fro , this way and that way , on his knees . So the Lord Jesus with his spiritual Fan tosses the Godly and Hypocritical Professor , by the same Afflictions , Trials , Persecutions and Tempations . And O what hurryings , tossings and Tumblings to and fro in their Spirits have some Christians met with in the late times , and still daily meet withal ? they have their ups and downs , this Affliction , and the other Temptation , this Loss , and the other Cross : But yet , nevertheless , they are not tost out , or blown away by the fan , but evident it is the Chaff is hereby purged out ; while Christs Wheat is refined , they abide fanning , ( as I hinted before ) but so doth not the Carnal and light Professor : They are offended , through this means , as our Saviour shews , and are ready to say with that wicked man of old , this Evil is of the Lord , why should I wait upon him any longer ? Believers know , God doth it not for his Pleasure , but for their Profit , that they might be partakers of his Holiness . Hence it is said , that they endure Chastening , and faint not when they are rebuked of the Lord. Quest . 5. What is intended by Christs Garner ? I answer , Christ hath a twofold garner . First . His Church is his garner . 1. A Garner is prepared on purpose to retain , and safely to secure the Wheat in a heap together , where it is carefully to be look'd after . So is the Church of God appointed and prepared to receive and secure his faithful People together ; 't is not built for Chaff nor Tares , and great care and pains is required of Christs servants in looking to , and taking care of his Spiritual Wheat in his Church . 2. Yet through the Negligence or want of Wisdom in the Servants , oft-times some Chaff is brought into the Garner with the Wheat , which when the Husbandman see 's it , by viewing his Grain , he is Troubled at his servant ; see ( saith he ) what abundance of Chaff you have brought in with the Wheat , which spoils the beauty of it to such a degree , that it does not seem to be near so good as indeed it is . So it is here for want of Care , or through weakness or want of Knowledge in Christs Ministers and Servants , in discerning who are sincere Christians and who are not : Many unsound and Chaffy Professors are let into the Church or Churches of Jesus Christ , which is displeasing unto him , because they spoil the Beauty and Glory thereof , and cause many to reproach his faithful ones ; as it also renders them in the sight of the Carnal World not to be the People which indeed they are . 3. The Husbandman therefore causes the Wheat in his Garner to be fanned again , to clear it of the Chaff that is got in amongst it ; so Christ with the Fan of Persecution often times fans his , People to purge out the loose and prophane from among them . Secondly , By the Garner is meant Heaven it self , into which all the Elect shall be put at the last day , and into this Garner shall none come but pure Wheat : And there shall in no wise enter into it any thing that defileth , neither whatsoever worketh abomination , or that maketh a Lye , but they which are written in the Lambs book of Life . 6ly . And lastly , What is meant by burning up the Chaff with unquenchable fire ? Answ . I answer , by burning up the Chaff with unquenchable fire , is meant the direful Wrath of God , which sometimes seizeth on ungodly persons in this world , and shall eternally take hold of all the Chaff in the world to come . The Wrath of God is often compared to fire in the Scripture . There went up a smoke out of his nostrils , and a fire out of his mouth devoured ; Coals were kindled by it . So in another place it is said , A fire goeth before him , &c. Shall thy wrath burn like fire , Psa . 89. 46. His fury is poured out like fire , and the Rocks are thrown down by him . 1. Fire is a terrible and most amazing Element , especially when it breaks forth like a masterless Enemy , and none can stop it : So is the Wrath of God very terrible , when he poureth it forth in his greatest fury . O what a frightful Cry doth a dreadful Fire that breaks out in a Town or City cause ! what wringing of hands ! Men tremble , Women miscarry oft-times , Children screech out , it frightens the very Fowls of the Air , and Beasts of the Earth , and turns all Faces into Paleness ! how amazing was the flames of Sodom , and how terrible is the burning of Mount Aetna ! the Wrath of God when it furiously breaketh forth upon a People and Nation , or particular Person , causeth dreadful horror , it maketh the stoutest heart to quake , and the strongest hands feeble : At his wrath the earth shall tremble , and the nations shall not be able to abide his indignation : His fury is poured out like fire , and the Mountains are thrown down before him : Can thy heart endure , or thy hands be strong , in the day when I contend with thee ? Who can stand before his indignation ? O how will the wicked fly into holes , quiver like a leaf , and cry to the Rocks and Mountains to fall upon them , and hide them from the face of him that sitteth on the Throne , and from the wrath of the Lamb. 2. Fire breaks out sometimes very suddenly , when none think of it , but all are as they judge , safe and secure , yet in a moment how are they surprized , when nothing but the horror and cry of fire , fire , fire , is heard in their ears . So Gods Wrath , like a dreadful and an unexpected fire , breaks out sometimes suddenly upon the ungodly . How surprizing were the flames of Sodom , and the amazing hand-writing on Belshazars wall , when he was drinking Wine in Bowls ! immediately the Kings countenance was changed , and he was troubled in his thoughts , so that the joynts of his Loins were loosed , and his Knees smote one against the other : When they cry peace and safety , then sudden destruction cometh , as travail upon a woman with child , and they shall not escape . 3. A fire sometimes breaks forth in the Night , when men are asleep : So God comes upon men many times in the night of ignorance and unbelief , while they lye on their Beds of Ease and carnal Security , by amazing Judgments , or by sudden Death . How secure was the old World , and the rich man in the Gospel , to whom God said , this night thy soul shall be required of thee . 4. A consuming Fire destroys , wasts and devours exceedingly , as Sodom found , and London also by woful experience . So God when he breaks forth in his Wrath and Fury , he makes most lamentable desolation , The Lord shall swallow them up in his wrath , and the fire shall devour them . The Wrath of God is compared to a consuming fire : For our God is a consuming Fire . 5. A Consuming and raging fire spares none , the Palace of the Prince no more than the Cottage of the Peasant , the mighty Oaks as well as the lowest Shrubs are devoured by it ; so the wrath of God seizeth , and will seize on all wicked men , on the mighty and honourable of the Earth , as well as the poor and contemptible ones ; the King on his Throne , as well as the Beggar on the Dunghill : His wrath shall be on every one that is lofty , and upon every one that is proud and lifted up , and he shall be brought down ; upon all the Cedars of Lebanon , and upon all the Oaks of Bashan . — He will come upon Princes as upon morter , the whole earth shall be devoured by the fire of his Jealousy , neither their Gold nor Silver shall be able to deliver them in the day of the Lords wrath . 6. Wood , Hay and Stubble , are fit fuel for the fire to seize upon , and such things that are combustible make it to burn the more vehemently . And if high strong Towers cannot stand before a consuming fire , how is it possible for Briars and Thorns ? Some Sinners are like stubble fully dry : They are fit Fuel for the Wrath of God like fire to take hold of . O what horrid Guilt lies upon some mens Consciences , just like a great heap or pile of wood , well dried , or Cart loads of straw , or dry stubble : What if God will to shew his wrath , and to make his power known , endured with much long suffering , the vessels of wrath fitted to destruction . A long Course in sin , Custom in sin , resisting the Grace of God , slighting Convictions , hardening the Heart against Reproof , stifling the Accusations of Conscience , and abusing the Patience and long Suffering of God , sits men for the fire of his Wrath ; Whilst they are folden together as Thorns , and whilst they are drunken as Drunkards , they shall be devoured as stubble fully dry . Such that are drunk with Pride , drunk with Pleasures , or whose Souls are surfited with the Riches and Cares of the World , the fire of Gods Wrath , as fit matter or combustable stuff , will seize upon . 7. A dreadful fire when it breaks out , turns all joy into sorrow , and makes a day of mirth a day of Mourning : So the consuming wrath of God , whether it seizes on the consciences of Men only whilst alive in the body , or on Body and Soul both here , or on the Soul at Death , it turns all joy into sorrow . O what extremity of misery do such feel ! ask Judas or Spira , they could tell you . 8. Fire is a most cruel and dreadful tormentor ; if a man be cast into a fire , what intollerable pain and anguish doth it put him to ! but alas , alas , that 's nothing to the Wrath of God , when God kindles it in the Consciences of men , nor to Hell fire . You will say , O 't is a fearful thing to fall into a furious fire , into a burning Furnace , but O Sirs , how much more dreadful is it to fall under the Wrath of God! It is a fearful thing to fall into the hands of the living God : For our God is a consuming fire . If it be terrible to have a finger , a foot , or a hand to be burned off , or to have the whole body cast into a Furnace of boyling Oil , ( as some of the holy Martyrs were ) how then can sinners , who are as chaff , bear the Thoughts of Gods wrath and vindictive Vengance , which is far more intollerable than any fire into which any Mortal was ever cast ? For 1. Other fire burns only the external part , or temporal , or corporal matter , but the fire of Gods wrath burns and torments the Spirit , the Soul , the invisible part . 2. Elementary fire is seen , but internal Wrath is only felt inwardly , it cannot be seen . 3. The fiercest fire that ever was kindled hath been overcome , and by Engines or Instruments put out , but the fire of Gods Wrath when kindled , and the Soul thrown into Hell , cannot be put out , nor be extinguished , 't is unquenchable fire . Tho' the burning of Mount Aetna , and other burning Mountains , are impossible for man to extinguish , yet doubless they shall not burn always , they will be put out , but wrath shall burn for ever . So much as to the Explanation of our Text. From hence we may observe divers Propositions or Points of Doctrine . 1. Doct. The old floor is gone , 't is removed , viz. The old Jewish Church , or national Church of Israel , the wheat that was in it being taken into Christs Gospel-Garner , and the chaff or all graceless persons or unbelievers , are fann'd away . Now Christ hath removed the partition-wall that was between Jew and Gentile , and hath reconciled both unto God in one body . Now there is no knowing men after the flesh , fleshly Priviledges , i. e. being the Seed of Abraham , or being the Seed of Believers , as such , gives no right to Spiritual saving and eternal Blessings . Both those two People , Jews and Gentiles , that believe of twain are made one , i. e. one now man , or one Christian or Gospel-Church . And this is done by Jesus Christ , who by his Fan or Dispensation of the New Testament hath abolished the old Covenant-right of Church-Membership ; not the fleshly Seed , but the spiritual Seed of Abraham , are to be received into Christs Gospel Garner ; Ye as lively stones are built up a spiritual House , &c. But this I shall not prosecute . 2. Doct. Jesus Christ would have none but pure Wheat be gathered into his Garner ; not the fleshly and spiritual Seed , not the Believer and the Unbeliever , not godly ones and ungodly ones , not the Chaff and the Wheat , as it was under the Law , in the National Church of the Jews . Not whole Parishes , or whole Nations , no , no , none but true Christians , or holy persons , sanctified and sincere , and truly gracious Souls . 3. Doct. Christs great Work and Office is to purge his People , to cleanse them , and make them holy , and to sever the Wheat from the Chaff , the pure from the impure ; or to separate Hypocrites from his Church , and purge his Saints from all their inward Filth and Corruption : He would have no Chaff there , none that are false-hearted and unsound , such he will first or last purge out ; and he will make them that are good to be much better , more clean , more holy , more pure , he will purge out the chaff of Hypocrisie , Unbelief , Pride , Passion , Covetousness , Vain Glory , Carnality , and all manner of Corruption whatsoever that is in them ; he sets as a Refiner and Purifier of Silver , and he will throughly purge away their Dross , and take away all their Tin. The time draws near in which the sinners in Zion shall be afraid , fearfulness shall surprise the Hypocrites : Who amongst us shall dwell with devouring fire ? who amongst us shall dwell with everlasting Burnings ? 4. Doct. All true Beleivers , or all Christs Wheat , shall be saved , shall be received into Heaven , or be gathered into his glorious Garner above , and into which place no wicked person , no false-hearted professor , no hypocrite , no carnal and self-deceived Gospeller , shall come . Though some of this sort get into the Church militant , they shall not get into the Church triumphant , tho' they may get a seeming place in his Garner below , yet they shall have no place in his glorious Barn or Garner above . Sirs , you that seem to take delight in the Company of the Saints , and seem to feed and lie down with Christs sheep , yet know you shall one day be separated as Goats from the Sheep , as foolish Virgins from the wise , as Chaff from the Wheat , and as Dross from the Gold ; all you that are not sincere must go to your place ; and those that shall be set at Christs right hand shall receive the Kingdom prepared for them , and all that shall be on his left hand must go into everlasting fire , prepared for the Devil and his Angels . Doct. 5. A discriminating day will come , a day of severing the good from the bad , &c. Doct. 6. That the Wrath of God is like fire , 't is intollerable ; or the misery and torments of the damned , or of all hypocrites and unbelievers , will be dismal and amazing ; or there 's no expressing how fearful their condition is and will be , who fall under the vindictive Wrath and Vengance of an angry God. I purpose to speak unto one or two of these Propositions , but at present I shall close with a word or two by way of Use . The Application . 1. Caution . Take heed you are not Chaff , or prove not chaff , when the Fanner comes to fan you . O see you are not loose , carnal and empty Professors ; if you have only a form of Godliness , the Name of Christ only , or Lamps , and no more , sad will it be with you ; if you are not solid , weighty and ponderous Christians , if you experience not the divine power of Godliness , the Sin-killing , the Soul-quickning , the Heart-transforming , and God-exalting power of Christs Spirit , you are un done . Take a few Motives to stir you up to take heed . 1. The Fanner is coming with his fan in his hand : A Providence may be near , yea , such a providence and dispensation which you little think or dream of . I might have shewed you that the whole Earth is but Christs common floor , and he is now about to fan this mighty floor ; he hath many fans to do this . What are his fearful Judgments but as a fan in his hand , whether it be War , Pestilence , or Famine , or other strange Judgment , 't is and will be but as a fan to purge the Earth , and consume the ungodly , or blow them away as Chaff . What amazing Earthquakes have there been lately in divers places , have not we in England , in London , felt some of it , ( as well as most Nations in Europe ) tho' not like to that in Jamaica , and some other places ? are not these fearful Tokens and Signs of Gods Wrath and Indignation ? are they not Harbingers and Presages of what is coming upon the World , and of the end thereof ? Look to it , there is great Wrath at the door , I am afraid thousands will be suddenly surprized , and paleness of face take hold of them : God is certainly about to shake and Toss the Earth too and fro ; the seven Viols of his Wrath will quickly now begin to be poured out : Expect all of you to be toss'd and fan'd , as wheat and chaff is tossed and shook together : The lion hath roared , who will not fear ? the Lord hath spoken , who can but prophesie ? there is a worser Earthquake near , as the wicked shall find it ; yea , such an Earthquake that will make all their hearts to tremble , which will shake down the foundations of Mystery Babylon , and all false States ; it will be such a one that never was since the World began ; these which have been of late , may be but Signs and forerunners of that . In the Earthquake which is near , the tenth part of the great City shall fall , and seven thousand of the names of men , or names given to religious men , that were never given to them by Jesus Christ , meer Antichristian names , shall be no more , strange will be the effects of it no doubt . O what will you do in the day of Gods Wrath if ye are Chaff , or but counterfeit Christians ? if not sincere ? if not in Christ ? thou shalt be visited of the Lord with Earthquakes and a great noise , &c. Great Changes , Commotions , Mutations and Revolutions , will suddenly come from the Lord of Hosts : He will make the earth empty , and turn it upside down , and it shall be as with the people so with the priest : He will fan , shake and tumble the People together ; you will find Distress of Nations , and Perplexity with a witness in a short time ; nay , no doubt but the day of Judgment and End of the World , or Coming of Christ is very near ; for he hath foretold as Signs thereof , that there shall be great Earthquakes in divers places . 2. If you be Chaff among the Wheat , you spoil the Beauty and glory of the Wheat ; you bring a reproach upon the Saints and upon the Church ; the ways of God are evil spoken of thro' your means ; your Pride , your Covetousness , your Back-biting and detracting Tongue , and Unjust Dealing , hinders the propagation of the Gospel ; your formality , deadness , slighting and neglecting of the Worship of God , and want of Zeal , and Love to Christ and to his people , hath bitter effects on the unbelieving World , as well as it will have on your own Souls . 3. If you are Chaff , you shall e're long be separated or severed from the Wheat : There is a time near that that will discover all , and make a full discrimination between the righteous and the wicked , between him that serveth the Lord , and him that serveth him not . There shall not ( e're long ) be a Cannanite in the House of God any more . 4. Nay , and ( remember my Text ) The Chaff shall be burned with unquenchable fire ; into Hell at last all false-hearted , light and loose Professors , shall be thrown . O Take heed for your Souls sake , that you rest not upon a bare Profession , or on a name of Christians ! This may inform us also , that Christ hath a gracious end in bringing Persecutions and Trials on his People ; it shews us why he uses the Fan of severe Providences , Judgments and Afflictions : It is , you have heard , to purge , to purifie them , and to separate the Chaff from them . O do not then think it strange concerning fiery trials , as if some strange thing had befallen you . Exhort . Let me exhort you to see to it in time , that you are not deceived , and so prove Chaff , and Vain Persons , empty and foolish Virgins at last . Motives , 1. O how far may men go , and yet be but almost Christians ! Remember this . 2. Many when Christ comes shall have great Confidence , and go forth to meet him , and yet be found foolish ones : Some deceive their own Hearts , and others have Hearts that deceive them , by trusting in them , and never examine how matters are between God and their own Souls . 3. Men may Preach and Prophesie , yea , speak as if they had the Tongue of Men and Angels , and Cast out Devils in Christs Name , and yet he nothing ; they may Preach , no doubt , to the Conversion of others , and yet may not be Converted themselves . 4. Wheat is commonly weighed , to know the goodness of it ; so God weighs Men , he weighs the Actions of Men : Thou art weighed in the ballance , and art found wanting : Weighed in a Ballance alluding to the weighing of Gold or Goods exactly in Scales . God tries Men and Women , that all may know he will proceed Justly and Righteously with them ; he weighs them in the ballance of the sanctuary , or trys them by the Touch-stone of his Word , and if found full weight , or pure Gold , then he declares that they are his , and he owns them as his People , as his Wheat ; but if too light , or not hold weight , but are greatly wanting , there being no worth in them , but are Dross , Chaff , light and empty Persons , unsound and unsanctified ones , then he rejects them as none of his , but are as reprobate Silver , false Coin , People of no value with him . As he weighs Men , so he weighs their Works , their Graces , their Gifts , their Duties , to see whether they hold weight , whether true and righteous or not ; whether the Grace be true Grace , special Grace , not common Grace , and their Gifts not Counterfeit Gifts , or meer Natural Gifts , or only humane and acquired Gifts : Some boast of false Gifts , which as Solomon tells us , is like Clouds and Wind without rain : What a stir doth a vain Person make of a strong Memory , crying it up as if it was a Spiritual Gift , and as if none were true Ministers but such who have a great Memory , and can deliver all they have got by their Study , by the strength of their Memory ; alas , all men of any sense know , that is but a Natural Gift , which some wicked men have as well as some good men ; but let him know , God knows what mens Hearts are , what their Ends and Designs are , what their Gifts are , and what their Duties are , as well as what the matter of their Worship is , which they perform to God ; that is , whether it hath his Image stampt upon it ; or is of his Authority , his own Appointment , his own Institution , or but Humane Inventions ; he also weighs the manner how they perform all Divine Worship towards him , from what Principle , Life , Power , End and Design ; whether 't is from a changed Heart , from unfeigned Faith and Love to Christ , in sincerity , with Zeal , and to glorify God ; if not , he will discover them , weigh them , and they will be found wanting , and be found no better than Chaff at last : Though they may seek ways to hide and cover their Wickedness , and false Spirits , and base designs , yet let them know , he that weighs the hill in scales , and the mountains in balances , doth and will weigh them , and find out all their Cursed Deeds , their Pride , their Malice , and put a rebuke upon their back-sliding and detracting Tongues : Talk ( saith Hannah ) no more so exeeding proudly , let not arrogancy come out of thy mouth for God is a God of knowledge , and by him actions are weighed : Thou Peninnah ( as our Aunotators note ) speak no more so insolently and reproachfully of me as thou hast done ; he knoweth thy Heart , and all that Pride , Envy and Contempt of me , which thy own Conscience knows , and thy perverse Carriage towards me : God pondereth , and tryeth all mens Thoughts and Actions , as a Just Judge , to give to every one according to their works . Oh what a Motive should this be to us all ; God weighs our Persons , our Graces , our Gifts , our Dutys , and all our Services , in Scales : Take heed you are not found too light , found wanting , as be sure you will if you be found Chaff , when put into the Ballance of the Sanctuary . Direction . 1. If you would not be found Chaff , try and weigh your Spirits , your Persons , your Faith , your Love ; see if it holds weight by the Kings standard , see on what Foundation you are built ; have you dugg deep , and laid your foundation on a Rock ? what Love have you to Christ ? is he precious to your Souls , the chiefest of ten thousand ? what Love have you to the Children of God ? how do you carry it at home and abroad ? do you feed the Hungry , Visit the Sick , and Cloath the naked ? is Christs Family , Christs Servants , Christs Poor , more in your esteem , love and affections , than Sons and Daughters , than Brethren and Sisters , that are not his Children ? if you do not love Christ more than Father and Mother , more than Son or Daughter , you may justly fear whether you are Wheat or no : And if it be so , that you do so Love him , and his Saints , Ministers and People , it will appear whilst you live ; and when you come to die , you will not forget Christ then , his People and Interest then : O think on this ! 2. And to you Sinners , if you would be found Wheat in the day of Christ , then receive Christs true Doctrine , labour to distinguish between Truth and Error ; beware of that strange and new Scheme that darkens the Free-Grace of God , and tends to destroy the Covenant of Grace : Remember to exalt Christ alone in your Salvation . How do some turn the Gospel of Gods Free-Grace into a Law , by the performance of which , as the Conditions of Life and Justification tell thee , thy Salvation doth depend . See what subtle Opposers ( of the clearest Gospel ) are risen up amongst us , and labour to avoid them , though their Tongues should seem to be tipp'd with Silver , yet their Doctrine is Copper . 3. Be sure Build on Christ alone , and see that that Faith thou hast in him , be the Faith of Gods Elect , which sanctifies both Heart and Life , and is attended with Good Fruits ; you must work from Life , and not for Life . Consolat . 1. Lastly , By way of Comfort and Consolation : Be not afraid , O Child of God , tho' thou art in Christ's Fan , and art tost up and down with Temptatious , Trials and Afflictions : Know that his Design is wholly herein for thy good , it is but to purge out thy Chaff , that thou as pure white Wheat may'st shine the more bright and clear in Grace and Gospel-Holiness , for Sin and Corruption spoils thy Beauty to all that behold thee . No Doctrine tends to promote Gospel Holiness like the Doctrine of Gods Free-Grace : Shall we sin because grace hath abounded ? God forbid . 2. O what a Mercy of Mercies it is that Gods Wrath is appeased towards you : Christs blood has quenched this dreadful fire , as to you who believe , and indeed nothing else could do it ; O bless God for Christ , and for that River of Water which proceeds from him , to the extinguishing this flaming Fire ; he hath born it , and allay'd it , nay , quite put it out , so that you shall never feel the burning or tormenting Nature thereof . 3. Thou shalt at last , whosoever thou art , if sincere , if Wheat , be gathered into his Garner ; viz. into Heaven it self , for Christ will not lose one grain of his spiritual Wheat , not one Sheep of his shall perish ; He that has begun that good work in thee , will perform it to the day of Christ . He will gather his wheat into his Garner , but the Chaff he will burn up with unquenchable fire . So much for this time . MATTH . III. 12. Whose Fan is in his hand , and he will throughly purge his floor , and gather the Wheat into his Garner , but the Chaff he will burn up with unquenchable fire . BEloved , I have gone through the several Terms of the Text , by way of Explaination , and have taken Notice of several Propositions or Points of Doctrine that naturally arise therefrom . I purpose only to prosecute but one of them , namely , the 6th . and last , viz. Doct. That the Wrath of God is like Fire , 't is intollerable ; or , the Misery and Torment of the Damned will be dismal and amazing ; there 's no expressing how fearful their condition is and will be , who fall under the vindictive Wrath and Vengance of an angry God. I shall only do three things 1. Further open the Nature of Gods Wrath. 2. Prove and demonstrate the Truth of the Proposition . 3. Improve it by way of Application . And to proceed , it is necessary to note to you in the first place , ( as I before hinted ) that the Wrath of God may be considered under a twofold Consideration : As it is manifested , 1. Internally or Externally , taking hold of , and seizing upon some ungodly persons here , whilst in this World. 2. As it is Eternal , seizing on and taking hold of all undone and lost Sinners hereafter . Sin is the cause of Gods Wrath and Vengance , both of that which is felt here and shall eternally be felt and undergone hereafter ; the word ( as the learned note ) which is translated Wrath , comes from a Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies heat , or to be hot , and hence 't is compared to fire ; an angry Man we say is a fiery Man , a Man that hath much fire or fury in him ; the Wrath of man is hot , but the Wrath of God is much hotter : Because there is Wrath , beware . Sirs , there is Wrath in the Heart of God against Sinners , there his anger is kindled ; there is Wrath also in his Decree , and in his Threatnings , his Wrath continues on all Unbelievers : He that believeth not , the Wrath of God abideth upon him . Tho' many of them do not feel it , they have not the sense of it , but shall have one day ; yet there are some that God lets out his Wrath upon to such a degree here , that they do feel it , and cry out under the sense and horror thereof in a fearful manner . Secondly , The Wrath of God , as it is compared unto fire , is oft-times let out to consume men in divers respects . 1. Sometimes by Poverty , as by a flame he consumes in a secret way their outward substance ; there is a Curse upon their estates , which dries up their Riches in which they Trusted , and set their Hearts upon , forgetting God their Maker , their Chief Good and Last End. 2. Sometimes he Consumes their Honour , Reputation and Credit , they falling by their Iniquity into disgrace , after they have made a Profession of Religion , and have been in the Love and Esteem of good Men. 3. Sometimes also by Sickness as by a flame he consumes their Health ; and thus he threatned the People of Israel , The Lord shall smite thee with a Consumption , and with a Feaver , and with an Inflamation , and with extream Burning . 4. Also his Wrath oftentimes breaks out like fire on some Men by suddain Death , in a strange and unusual manner , as in the case of Lots Wife , and of Nadab and Abihu ; and there went out fire from the Lord , and devoured them , and they died before the Lord. This was so amazing , that Moses said unto Aron and unto Eleazor , and unto Jthamar , Uncover not your heads , neither rend your cloaths , least ye die , and least Wrath come upon all the People ; but let your brethren , the whole house of Israel bewail the burning which the Lord hath kindled : Open not your Mouths , ( as if he should say ) shew no such sorrow as at other times , for God is Just , ( and he hath let out his deserved Wrath against these young Men ) least you should seem to Justifie them , and shew a dislike of God's token of Divine dispeasure . 5. Moreover God many times le ts out his Wrath by War ; and the Sword consumes and devours much people : As also by Famine and by the Pestilence . The Wrath of God , as it is let out in this World is as a drying , scorching and devouring fire : The flame of Gods Displeasure puts all into a flame ; as at this day , all the Earth seems to be on a fire , God is now a burning up , and consuming the Nations ; Therefore he hath poured upon him ( speaking of Jacob ) the fury of his anger , and the strength of Battel , and it hath set him on fire round about , yet he knew it not , and it burned him , yet he laid it not to heart : War consumes the Riches , the Wealth , the Strength , the Food and Bread of the Nation , as well as the People , but it is not laid to heart . He teareth me ( saith Job ) in his Wrath : The Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Mr. Caryl Notes ) is near in sound to our English Tear , and it signifieth to Tear as a Lyon his prey . Wrath is of a Tearing and devouring Nature . God sometimes in his Wrath Tears in pieces the Bodies of Men , he tears their Power , their Riches , and consumes their Beauty , and turns all ( as it were to Ashes ) and thus he will pour out his Wrath on Babylon , and she shall be burned with fire . 6. The Wrath of God also Seiz●th on the Souls of some men , whilest they are in this World ; as when they are left , or given up unto hardness of Heart , Unbelief , and blindness of Mind ; indeed this is most dreadful of all : What can be a greater Token of Gods Divine Wrath ? it is the begining of that Future Vengeance that shall be poured forth upon them to Eternity . Thus the Almighty dealt by the Jews for their Sin in rejecting of Jesus Christ , and putting him to death by wicked hands , for this he gave them up to an hard , unbelieving , and an impenitent heart , and then let in the Romans upon them , who utterly destroyed their City and Temple , and so scattered them on all the face of the Earth ; and hence the Apostle saith , that Wrath was come upon them to the uttermost . 7. The Wrath of God like Fire sometimes also seizeth on the Consciences of men , by which means they are fearfully tormented , for their horrid Blasphemy , Prophaness , Atheism , Apostacy , &c. We have had two Examples of this sort , viz. Mr. Francis Spira in the last Century , and Mr. John Child in this . It is enough to make all who read those Naratives to Tremble , at the very thoughts of the incensed Wrath and Anger of an offended God. Who can stand before his indignation , when his wrath is poured out like fire , on the Souls and Consciences of Men ? O how doth he seem to Tear them into peices , even to such a degree as they seem to be in the very torments of Hell , while in the Body : And not knowing but that a faithful reciting of some Passages concerning the inward Horror of the said Spira and Child , may be of some use to Caution all to take heed of such like sins which they fell under , I shall ( tho' more briefly then I intended compare their States , Circumstatces , inward Anguish and Horror of their Spirits , together . SOME PASSAGES Of the Fearful Estate of Francis Spira , SPira having received the Light of the Gospel , became a Teacher of the Blessed Truths thereof amongst his Friends and familiar Acquaintance ; and ( says the Narrative ) in comparison seemed to neglect all other Affairs , much pressing this main point of Doctrine , viz. That we must wholly and only depend on the free and unchangable Love of God in the Death of Christ , as the only way to Salvation . As to his natural and corrupt Inclination ; I was , saith he , excessively Covetous of Money ; and accordinly applyed my self to get it by Injustice , corrupting Justice by doing it , &c. As touching Spira's Sin and his grand fall , it was thus , viz. The Popes Legate , Resident at Venice , was stirred by the malice of the Papists to accuse Spira to him , and by the Craft and Policy of the Legate , and through slavish Fear , Spira first fled , and afterwards renounced his Testimony to the Truth ; before which it appears he reasoned thus within himself , thro' the Suggestion of the Devil , viz. Be well advised , fond Man , consider Reasons on both sides , and then judge , how canst thou thus overwean thine own sufficiency , as thou neither regardest the Examples of thy Progenitors , nor the Judgment of the whole Church , dost thou not consider what misery this thy Rashness will bring thee into ? thou shalt lose thy Substance gotten with so great Care and Travel ; thou shalt undergo the most exquisite Torments that Malice can devise ; thou shalt be counted an Heretick of all ; and to close up all , thou shalt die shamefully : What thinkest thou of the lothsom stinking Dungeon , the Bloudy Ax , the Burning Faggot ? are they delightful ? be wise at length , and keep thy Life and Honour . — Go to the Legate , Weak Man , and freely Confess thy Fault , &c. And upon these thoughts he goes to the Legate , and salutes him with this News , viz. Having for these divers years entertained an Opinion concerning some Articles of Faith , contrary to the Orthodox and received Judgment of the Church , and uttered many things against the Authority of the Church of Rome , and the universal Bishop , I humbly acknowledge my Fault and Error , and my Folly in my misleading others ; I therefore yeild my self in all Obedience to the supream Bishop of Rome , into the Bosom of the Church of Rome , never to depart again from the Traditions and Decrees of the Holy See ; I am heartily sorry for what is past , and I humbly beg Pardon for so great an Offence . The Legate at this commanded him to return to his own Town , and there to confess and acknowledge the whole Doctrine of the Church of Rome to be holy and true , and to abjure the Opinions of Luther , &c. After this he signed an Instrument of Abjuration , and then fell under horrid Despairation . And he thought he heard a direful Voice , saying , Thou wicked Wretch , thou hast renounced the Covenant of thy Obedience , thou hast broke thy Vow ; henc Apostate bear with thee the Sentene of thy Eternal Damnation . He trembling in Body and Mind fellinto a Swound . Now began some of his Friends to repent too late of their Rash Council , not looking so high as to the Judgment of God , laid all the blame on his Melancholly Constitution , that over-shaddowing his Judgment , wrought in him a kind of Madness , and directed him to the use of Physicians , &c. To which Spira replyed , Alas poor men ! how far wide are you ? do you think that this Disease is to be Cured by Potions ? believe me , there must be another manner of Medicine ; it is neither Plaister nor Drugs that can help a fainting Soul , cast down with the sence of sin , and the Wrath of God ; 't is only Christ that must be the Pysician , and the Gospel the Souls Antidote . Amongst others that come to visit him was Pani●● Vergerius , and Mattheus Gribauldus , principal Labourers for his Comfort ; they found him about 50 Years of Age. Neither affected with Doteage , nor with the unconstant head-strong Passion of Youth , but in the strength of his Experience and Judgment ; in a burning heat , calling for drink ; yet his Understanding active , quick of Apprehension , Witty in Discourse , above his ordinary manner — they forcibly infused some liquid Sustenance into his Month , most of which he spit out again , and in a fretting mood said , As it is true , that all things work for the better to those that Love God , so to the wicked all to the contrary ; for whereas a plentiful Off-spring is the Blessing of God and his Reward , being a stay to the weak Estate of their Aged Parents , to me they are a cause of bitterness and vexation ; they do strive to make me tire out this misery , I would fain be at an end ; I deserve not this dealing at their hands . Oh that I were gone from hence , that some body would let out this weary Soul ! My sin , said Spira , is greater than the Mercy of God ; nay , answered his Visitors , the Mercy of God is above all sin , God would have all men to be saved ; it is true , ( said he ) God would have all the Elect to be saved ; he would not have damn'd Reprobates to be saved : I am one of that Number ; I know it , for I willingly denyed Christ , and I feel that he hardens me , and will not suffer me to hope . Being asked whether he did believe that Doctrine to be true for which he was accused before the Legate , he aswered , I did believe it when I denyed it , but now I neither can believe that nor the Doctrine of the Roman Church ; I believe nothing , I have no Faith , no Trust , no Hope , I am a Reprobate , like Cain or Judas , who casting away all hope of mercy , fell under despair ; and my Friends do me wrong , that they suffer me not to go to the place of Unbelievers , as I justly deserve . The mercy of God ( said he ) is exceeding large , and extends to all the Elect , but not to me , or any like me , who are sealed to Wrath : I tell you I deserve it , my own Conscience condemns me , what needeth any other Judge ; if Peter grieved , and repented , it was because Christ beheld him with a merciful Eye , and in that he was pardoned ; it was not because he wept , but because God was gracious to him ; but God respects not me , and therefore I am a Reprobate ; I feel no Comfort can enter into my Heart , there 's place only for Torments and Vexings of Spirit : I tell you , my Case is properly mine own , no Man was ever in the like plight , and therefore my Estate is fearful . And then roaring out in bitterness of Spirit , he said , It is a fearful thing to fall into the hands of the living God. Some said with a whispering Voice that he was possessed ; he over-hearing it , said , Do ye doubt it ? I have a whole Legion of Devils that take up their dwelling in me , and possess me as their own ; and justly too ; for I have denyed Christ , Christ will not be denyed , no not in a word , and therefore it is enough ; in Heart I never denied him . He said , when asked , that he knew there were worse , far worse pains than those that he then suffered ; for the wicked shall rise to their Judgment , but they shall not stand in Judgment ; this I tremble to think of , yet I desire nothing more than that I might come to that place , where I may be sure to feel the worst , and to be freed from fear of worse to come . Being bid to believe the Truths he had denied , he replied , I cannot , God will not suffer me to believe them , nor to trust in his mercy ; what would you have me to do ? I would , but I cannot , tho' I presently be burnt for it . I find I can neither believe the Gospel , nor trust in Gods Mercy ; I have sinned against the Holy Ghost , and God by his immutable Decree hath bound me over to perpetual Punishment : God will have mercy on whom he will have mercy , and whom he will he hardneth ; God hath taken away from me all power of Repentance , and brings all my sins to remembrance ; and guilty of one , guilty of all , therefore it is no matter whether my sins be great or small , few or many ; they are such , that Christs Blood , nor the Mercy of God belongs not to me ; he hath hardened me , I find that he daily more and more doth harden me , and therefore I am without hope ; I feel it , therefore cannot but despair : I tell you , there was never such a Monster as I am , never was any man alive a spectacle of such exceeding Misery . I know that Justification is to be expected by Christ , and I have denyed and abjured it , to the end I might keep my frail Life from Adversity , and my Children from Poverty , and now behold how bitter my Life is to me , and God only knows what will become of this my Family ; but sure no good is likely to betide it , but worse and worse , and such at length as one stone shall not be left upon another . Said he , The Spirit of God often admonished me , when at Cittadella I did as it were set my Seal , the Spirit of God often suggested to me , Do not , write Spira , do not Seal , yet I resisted the Holy Ghost , and did both , and at that very time I did evidently feel a wound inflicted my very will , &c. David was Elected and dearly Beloved , and tho' he fell , yet God took not utterly away his holy Spirit , and therefore was heard when he prayed , Lord take not thy holy Spirit from me . But I am in another Case , being for ever accursed from the presence of God ; neither can I pray as he did , because the Holy Spirit is quite gone , and cannot be recalled , — O that I might feel but the least sense of the Love of God to me , tho' but for one small moment , as I now feel his heavy Wrath that burns like Torments of Hell within me , and afflicts my Conscience with pangs unutterable : Very Desperation is Hell it self ; you perswade me to believe , how fain would I do it , but I cannot : Then violently grasping his Hands together , and raising himself , Behold , said he , I am strong , yet by little and little I decay and consume , and my Servants would fain preserve this weary Life , but at length the Will of God must be done , and I shall perish miserably . I see , said he , my Damnation , and I know my remedy is only in Christ , yet I cannot set my self to take hold of him ! Such are the Punishments of the Damned , they repent of their loss of Heaven , they cannot amend their ways . Now also Belzebub comes to his Banquet ; you shall see my End , and in me an Example to many , of the Justice and Judgment of God. What Hell can be worse than Desparation , or what greater Punishment than the gnawing worm , and unquenchable Fire ? Horror , Confusion , and which is worse than all , Desparation it self , continually tortures me ; and now I count my present-Estate worse than if my Soul were separated from my Body , and were with Judas and the rest of the damned ; therefore I desire to be there , rather than alive in the Body . God hath taken Faith from me , and left me other common Gifts for my deeper Condemnation , by how much the more I remember what I had , and hear others discourse of what they have , by so much the more is my Torment , in that I know what I want , and there is no way to be relieved : Thus spake he , the Tears trickling down ; professing that his Pangs were such , as that the Damned in Hell endure not the like Misery . That his Estate was worse than that of Cain or Judas , and therefore he desired to dye ; yet , Behold , said he , the Scriptures are accomplished in me , They shall desire to dye , and Death shall fly from them . SOME PASSAGES Of the Fearful Estate of John Child , MR. John Child was a Preacher , and when he was young a very zealous Asserter of the Doctrine of Gods Free-Grace ; Namely , of Personal Election , and of the Saints final Perseverance ; and was a man of considerable Natural Parts and Ability , being much followed where-ever he preached , both in the City and Countrey , yet seemed to be of a haughty Spirit , loving Applause and Popularity , which it may be feared was the Cause of his Fall , and may be a Warning to all how they have mens Persons in Admiration . But he had not many years asserted the Doctrine before mentioned , before he changed his Judgment , and turned to be a grand Arminian ; which Notions he maintained with great Confidence , and was so conceited of his Abilities , that he seared not to Dispute with any Man , charging the Doctrine of Personal Election at a strong manner , as if the Asserters of it rendered God cruel , and worse than the worst of Mortals : In his Judgment he was a Baptist , being against Infants Baptism , and for the Baptism of Believers ; for many years he lived in Buckingham-shine , near me , I being intimately acquainted wth him for near 30 years ; but a little before the last Persecution of Dissenters he removed his Dwelling , and came to London , and lived near to my Habitation , in Pauls Shadwel ; now the first time I came to fear him , was through some Words he uttered to me , which was to his effect ; I have , said he , seriously considered whether there be any thing in Religion worth suffering for : Which Words I wondred at , from such a one as he ; but soon after he Conformed , ( Troubles rising high , ) and then wrote a Cursed Book , rendering the Dissencers , especially the Baptists , very odious ; casting Reproach upon their faithful Ministers , because some of them were not learned men , I mean with the Knowledge of the Tongues ; and quickly after this he fell under fearful Despairation : I was one of the first Men that he sent for , and I found him in a dismal State and Condition , being filled with Horror , saying , he was damned , and crying out against himself for Writing that Book ; saying , he had touched the Apple of Gods Eye ; I said all I was well capable to speak , to Comfort him , but all in vain ; at another time he said , Mine iniquities are great and many , old sins as well as of a late date come to mind ; Wrath is come upon me to the utmost , God hath forsaken me , good Men are my Enemies ; I hate my self , I am afraid and ashamed to go abroad , and am confused and distracted at home ; the Scriptures look dreadfully upon me , I have raised Reproach , invented Reproach , and by it wronged multitudes , — I am afraid to live , and afraid to dye ; Judgment I fear will be terrible in this World , and more in the World to come ; I cannot give an Account of my Actions to Men , how much less to God! my Heart condemns me , and he is greater , and knows more : I think I have not only out done Cain , Balaam , and Judas , but some of the Devils themselves . O I cannot Repent , I cannot Repent ! I shall go to Hell ! I am broken in Judgment ; When I think to Pray , either I have a flushing in my Face as if I were in a flame , or I am dumb , I cannot speak ; all the signs of one whom God hath left , forsaken and hardened — If I was in Heaven , it could not relieve me , for I should behold the Face of God and holy Saints , as now I behold the Face of good Men upon Earth , with shame and confusion of Face — and then again said , Wrath is come upon me to the utermost — I am one of the greatest Hypocrites that ever lived upon the Earth , and shall be so accounted : God hath and will do his will upon me — Oh he thunders upon me ! should God let out the sence of my sins on me , ( as he will ) I should howl like a Dog , roar like a Lyon , bellow like an Ox ; mine inward parts would melt within me , as brass melts in a flaming fire ; I shall lye lower than Judas , I have sinned worse then Judas — he quoting those words in Heb. 10. 2 , 6. If we sin willfully , after we have received the knowledge of the truths , remains no more sacrifice for sin , &c. he said , when I am faint and low , I take some refreshments , but in Hell , there is no refreshment , not a drop of Water to cool my Tongue . To some that came to Visit him , and to Comfort him , he said , All is gone , I am undone — I have been so great a sinner against God , and the people of God , that God will have no Mercy on me , but will glorifie himself by me , and make me an Example for the strengthening and establishing of his People , but it shall end in my destruction — God hath sworn in his Wrath that I shall never enter into his rest — I have been a loose and carnal Professor , and if I were in the place of God , I should meet the same measure that God doth to me : My Calamity is even at the door , and all men in a little time will justifie Gods dealing with me : The Wrath of God is kindled , and burns in me ; it is impossible for you to imagin my torment , and this is but an Earnest penny of my Eternal Damnation . Said a godly man , this is a humbling dispensation that you are exercised under — A humbling dispensation , said he , do you call it ? I tell you , it is an hardening dispensation , and I feel it to be so : Said his Friend , I hope there is mercy yet reserved for you ; to whom he replyed , I know I shall have such Mercy as the Damned have ; I do highly justifie God in his dealings with me — at another time , I once thought , said he , that there was a power in man , but now I find it otherwise , for I cannot Pray — I have no desire after any thing that is good ; I cannot Repent . His Visitors asked him if they should Pray for him ? he said , No , No. One said to him , the Learned Dr. Twist in his Vinditiae Gratiae confesseth there were Depths in the Controversie between the Calvinists and Arminians , yet he believed the Truth against the Arminians . Mr. Child replyed , I thought I could have dived to the bottom of it by my parts , but I see I cannot ; and then , and many other times said , I am broken in Judgment — One of his Visitors said , you are obliged to stoop to the Soveraignty of God ; he replyed , Oh I cannot ! I would be above him ! O that there should be an Eternal blessed Being , and I sure never to enjoy him ; there shall be an Eternal Wrath and Punishment , and I sure to fall under it . I shall be an eternal Monument of the Wrath of God — Pride and Covetousness hath ruined me , it hath undone me ; I have been too much influenced thereby : I have been a Hypocrite , I am so now : I seem to repent , I do not , I cannot repent : And walking to the end of the room , turned back with a very stern Countenance , and striking his Hand on his Breast , said , No Sir , I cannot pamper this Body , for God will have it made a remarkable Example to this Generation . He cryed out against himself for charging those that hold the Doctrine of Personal-Election with Consequences beyond the Sense of their Minds or Principles ; I have , said he , made this World my God , I have been guilty of Idolatry , I have been guilty of Pride , endeavouring to run every Man down in Dispute ; I have endeavoured to shake the Cross off my Shoulders ; how deplorable a thing is this , that I that have preached so much of the glory of another World , should now be deprived of it all : You will as surely see me damned , as you now see me stand here . To others he said , I have trifled in Religion , trifled , trifled — I am lost , there is no Hope , no Hope : At another time he said , The black Tokens of Reprobation are upon me : He said to Mr. Plant , smiting on his Breast , Sir , I am Damn'd , I am Damn'd ; it is so most certainly : My day is over ; O that it was with me as in days past ! but it is too late , the Decree is gone forth , it is Sealed in Heaven , and it is irreversible . Jesus Christ cannot save me , he will not , he cannot Mediate for me , I have so much offended him , in maliciously abusing of his People : O what a Wretch was I ! what a Spirit was I led by ! I have guilt enough , said he , to sink seventeen Kingdoms , and I know the Earth would open its mouth and swallow me alive , like Corah , Dathan and Abiram , were it not that God hath reserved me to be a more publick Spectacle of his Anger and Displeasure both to Angels and Men. I can neither Pray , nor desire others to pray for me ; my Heart is perfectly hardened ; how should I , when I cannot desire Jesus Christ to pray for me ; flouds of Tears flowing from him , Dear bought Experience , saith he , hath taught me , that it is no small thing to trifle with him in the great things of Religion and Eternity , &c. In one of his Letters sent to Mr. James Jones are these Expressions , viz. Being possessed with Doubts , Fears and Tremblings , night and day , the sad savour of Gall and Wormwood , an horrible Relish of Gravel-stones , the sad Apprehensions of Curses , Blastings and Mildew — the dismal sound of the mad Prophets words , I shall see him , but not now , I shall behold him , but not nigh — had I been a Backslider of an ordinary size — I have a Voice behind me , or dire Texts — to love and make a Lye is a qualification for the Lake . His poor Wife , as I remember , intimated to me , that the very Ends of the Halr of his Head in the Night-season did stand in Drops thro' the Anguish of his Soul. Thus he continued for several Months under most dreadful horror and fearful desparation , until the 13th . of Octob. 1684. when to put an end to his miserable Life , he hanged himself in his own hired house , in Brick-lane near Spitlefields , London , leaving a sorrowful Widdow and several Children : But she poor Woman lived not long after . 'T is to be noted , that there was a strange blast upon his Estate , for tho' I understood by a Friend that was intimate with him , he was little before his fall worth near a thousand pounds , yet I can hear but of a little left to his Chidren , his Eldest Son being but in a low and mean Condition . I take not upon me to pass Judgment upon this miserable Man , not knowing how God might deal with him , whose Mercy is Infinite , for I do not believe Self-murther is an unpardonable sin ; for if so , there is more Sins unto Death than one ; certainly it is a Sin against the Father and the Son , and not against the Holy Ghost , and therefore may be forgiven unto men , who may before their Life is quite gone have Repentance given to them . But I am of the Opinion , ( with a worthy Minister that visited him ) that if any Atheist in the World who had formerly known this man , and had conversed with him in his bitter Agonies , he would have seen sufficient Demonstrations to have convinced him that there is a dreadful God , or a Power besides and above Nature , who can touch , shake , and disorder , and turn into Confusion the strongest constitution of body , by ministring and fastning terrible things upon the Soul ; and as he saith , let this Pillar of Salt tend to warn and season the People of this present and future Ages , of the danger of sinning against the light of their understanding . Moreover , it doth I am sure serve with a witness to prove , and fully to demonstrate the truth of that Proposition I am upon , viz. That God doth sometimes let out his Wrath on the Consciences of some men , for their horrid evil in this World , which seems intollerable and hard to be born or undergone by any Mortal . But , Secondly , To proceed , by buring up the Chaff with unquenebable fire , or by the Wrath of God in this place , our Blessed Saviour doth intend , casting the wicked into Hell it self : Remarkable it is , that no less than four or five times the Lord Christ positively affirms in Mark 9. that the fire of Hell into which Body and Soul of wicked men shall be cast , cannot be quenched ; where the worm dies not , and the fire is not quenched , &c. Why repeated so often ? is it not to assure all ungodly persons of the certainty of it ? Men are not willing to believe this great truth , they are too ready to think that it is inconsistent with infinite goodness to inflict such Punishment on his Creatures , but alas , they forget that there is an infinite perfection in every one of the Divine Attributes , and that as Gods mercy is infinite , unsearchable , and unconceivable , so is his wrath and fury ; none are able to conceive , much less to declare , what pain and anguish the damned undergo . What torments like fire ? and what fire is so hot and so tormenting as Hell-fire ? sad it is to burn half an hour in an Elementary fire , yet the Martyrs have endured that for Christs sake ; God made it easie to some of them : But alas , who can bear the burnings of Hell-fire , when wrath shall be let out upon the Soul to the utterermost ? O Sirs , what a fearful thing will it be to be found chaff , and false hypocritical Reasons ! such cannot escape the damnation of Hell ; No , nor can any sinner whatsoever , except they believe , repent , or are born again ; there is no avoiding being cast into unquenchable fire . Thirdly , I shall now endeavour to prove the point , viz. That the Wrath of God in Hell is intollerable , and far greater than any Wrath let out here , either on the Bodies or Souls of men ; which will appear , if we consider these particulars following : First , The extremity of their Torment will appear , upon the Consideration that it is inconceivable , beyond all mens understanding ; who knoweth the power of thy Anger ? who can apprehend it , or is rightly and duely affected therewith ? we can conceive of all bodily pain , or external Torment , but cannot comprehend the Nature of infinite Wrath , no more than we can conceive or apprehend the Nature of infinite Love and Goodness . Secondly , It is and will be intollerable , because it is according to that fear , nay beyond the fear that an awakened Conscience hath of it ; even according to thy fear so is thy Wrath. O what frightful thoughts and astonishing fears had Spira and Child of Gods Wrath : Now Sirs , it cannot be said of the Wrath of God as some other things , or of Death it self , i. e. that the fear is worse than the thing ; No , no , according to the fear , so is the the Wrath and Vengeance of an angry God : The fears of a dreadful Deity are not vain Bugbares , and the effects of ignorance , or of a crasie head , of Folly , Melancholly , or Superstition , as some Atheistical Wretches are ready to say ; No , no , but it is grounded and built upon solid Foundations , as it is in part made manifest sometimes by the terrible effects upon mankind , ( as I have hinted . ) Wrath bears proportion unto the greatest fear of it , nay , doth far exceed the fear thereof , and what prepared Plagues , infinite pains , intollerable anguish , have some self-accused , and self-condemned mortals feared and looked for ? what is the nature of that certain fearful looking for of Judgment and fiery indignation ? why now according to the fear of it , so will the thing it self be . Some have felt much Sorrow , but have feared much more : Mans thoughts and fears exceed all that can be expressed , &c. Thirdly , The Wrath of God will be intollerable in Hell , and the extremity of the damned amazing , if we compare that misery and anguish with all , or any , nay the worst of Plagues and Punishments that can be undergone in this World ; I mean of all temporal Miseries , as Pestilence , Famine , War , or any tormenting Disease , as the Stone , Gout , &c. 1. These may be but the Fatherly Rebukes and Chastenings of the Almighty ; not from a Sin-revenging hand , but a Sin-correcting hand of God ; not in Wrath , but in Love ; but if his Anger be so terrible when he chastizes as a compassionate Father , what is his fury when he punishes as a severe Judge ? if he deals thus sharply with those he loves , what will their portion be whom he hates ? if his Wisdom leadeth him forth thus to corect in mercy , what will be the strokes of his Justice and incensed Wrath and Fury ? 2. The Miseries of this present Life are abated , or mitigated with the mixture of some Sweet : None are so universally afflicted , so deplorable , but some thing remains to ease their sufferings and tormenting pains : Judgments are tempered with Mercys . No man ( as one observes ) is tortured with all Diseases , nor forsaken of all Friends ; besides , if the Malady be incurable and remediless , yet their grief is a little allayed by the Sympathy of Friends and Neighbours : But in Hell the damned are tortured and surrounded with pain and horror , and incompass'd with flames , without any mixture , nothing to refresh their distressed Souls and Bodies , no , not one drop of water to cool their Tongue . The rich Man desired but so much water that Lazarus could bring upon the tip of his finger , and it was denyed him . Fourthly , The State of the Damned is void of the least degree of Comfort , Ease and Refreshment : The same shall drink of the wine of the wrath of God , which is poured out without mixture into the Cup of his indignation , and he shall be tormented with fire and brimstone in the presence of his holy Angels , and in the presence of the Lamb : They shall have Judgment without Mercy , Sorrow without Joy , Pain without Ease , Darkness without Light , all felicity is totally withdrawn . Pitty is the cheap and smallest relief any here can meet withal in misery , not denyed to the most guilty notorious Criminal , but yet this is not afforded to the damned ; all their bitter Crys cannot move the Compassion of God nor the Blessed Angels or Saints in Heaven toward them , for they are not Objects of Compassion , their Miseries being the just punishments of an offended God , whom they wilfully and of their own choice contemned , thro' love to Sin and this present World ; besides , in Hell all humane affections are extinguished for ever . Ah , this is the quintisence and perfection of Misery , the excess of Anguish and Sorrow , to be deprived of all good things pleasing to our desires , and to suffer all evils from which we have the deepest aversation and abhorrence ; for as in Heaven all Good , all Felicity , all Joy , is inconceivable , so in Hell all evil is felt and endured to the highest degree , and nothing but what is evil . Some of the greatest miseries that Mortals have met with here in this World , have been inflicted upon them by the hand of Man , ( whose power is but little , and oft-times restrained and mittigated by the Lord ) as in the case of the poor Martyrs : But in Hell the pain and punishment the of damned will be from the immediate hand of Almighty God , whose power is Infinite ; nay , and it shall be according to his glorious Power , or the greatness of his Power ; Who knows the power of thine anger ? When infinite power is exerted in punishing the offending Sinner , who can conceive of that ? what are the Lashes of a small Whip , to that with Scorpions ? or the stroaks of a Child , to the blows of a Giant ? but alas , this will not reach it , because the Stroaks of Gods Wrath are incomprehensible ; in Hell he lets out the perfection of his Wrath , as in Heaven the perfection of his Love , &c. The Sorrows and Miseries we endure here from the hand of God , may by Repentance , by Cryes and Tears , through Christs Blood be taken off ; God hath promised to ease such who fly unto him ( and look up to his Son ) of their burthen , as he did those that were stung with fiery Serpents in the Wilderness , who looked up to the brazen Serpent ; but no Tears , no Cries , no Repentance , will do in Hell , there 's no Gospel preached , no means of Grace afforded , no Christ held forth . Fourthly , The Torments of the damned will be dismal , intolerable and amazing , because they shall be cast into a lake of fire , or be tormented with fire . O how amazing is it , to be thrown into a fierce fire ! look into a Glass-house , ( behold their burning Furnaces ) or into a hot Oven ; can you bear the thoughts of being thrown into one of them ? whether the fire of Hell be material or metaphorical Fire , however the reality and extensiveness of the Torment is signified by it , held forth by it , and as in other tropes in the Scripture , the things signified or held forth by those Metaphors far exceed what they are borrowed from , so no doubt it is here , our ordinary fire is not an adequate Representation of the fire of Gods Wrath , tho' it may seem to set it forth to our Capacities in some measure ; what is the fire that man kindles , to the fire that God kindles ? nay , to that Divine Wrath doth kindle ? The breath of the Lord , like a stream of brimstone doth kindle it . It is mingled with the most tormenting Ingredients , and not a little of it , but a River ; this serves so Illustriously to set it forth , that as one hints , as some of the Ancient Fathers expressed it , if one of the damned might pass out of Hell flames into the fiercest fires here , it were to exchange a torment for a refreshment . Fifthly , It will be intolerable , because the punishment of Hell is to satisfie Divine Justice , to pay the just Debt owing to God for the breach of his holy Law ; true , because sin is an infinite wrong , and the Creature is but finite , they can never pay the Debt , nor make a satisfaction for the injury done to God , therefore they must suffer eternally ; they are always a paying , but can never fully pay what they owe , Justice requiring the utmost farthing : Nothing can surely set forth the dismalness of their torment more than this . Oh take a view of Divine Wrath in the sufferings of our Blessed Saviour , when he stood in our stead , and was to satisfie for the Sins of all the Elect , how did it bring him down prostrate to the ground , and made him sweat great drops of blood , and to Cry out , My Soul is exceeding sorrowful , even unto Death ! Tho' he was God as well as Man , and had the Strength of the infinite Deity to support him : Ah Sirs , this wrath laid upon finite Creatures , will sink them down to the lowest Hell , and grind them to Powder . Sixthly , It will be Wrath-amazing , and very terrible Wrath , because it will seize on the Soul of the Sinner , it will put the Soul into the fire : The Soul hath been the chief sinner here , and therefore shall be the chief sufferer in those Regions of Sorrow ; and how unsupportable is that Wrath which is let out on the Soul or Spirit of man , you have had a taste in Spira and Child . If , Sirs , a spark of Divine Displeasure , when it falls upon the guilty Conscience , tears it to pieces , what will be those floods of Divine Wrath poured forth in Hell on the Souls of Men and Women ? who can stand here whilst in this World before an Angry God , or encounter with Offended Omnipotency ? such is the sharpness of his Sword , the heaviness of his Rod , when laid on by the hand of his Wrath , that every stroak is deadly , and no doubt Satan greatens the wounds on the Conscience , he charges the guilt upon their Spirits with all the Soul-killing aggravations , and strives to hide Divine Mercy , and Rob the Soul of the precious Blood of Christ , the only lenitive and choice balm to heal a wounded Spirit . O what visions of horror , what sence of fear , and perplexity , were presented to the distressed minds of these two miserable Creatures before mentioned ! the guilty Conscience turns all Joy into Sorrow , all Light into Darkness , the sweet Promises of the Gospel , that assure of favour and pardon to believing Sinners , afford no relief , but are turned into arguments of Despair , by reflecting on their former Iniquities and abuse of Mercies , so that Christ himself they see is become their Accuser . Whatever the wounded Sinner sees and hears ( saith a worthy Minister ) afflicts him , whatever he thinks of , torments him ; all the diversions in the World , Business , Pleasures , Merry Conversations , Comedies , are as ineffectual to give him freedom from those stings and furies in his breasts , as the sprinkling of holy Water is to expel the Devil from a possessed Person ; those who in their Pride and Jollity have despised serious Religion , either as a fond Transport and Extasie , or a dull Melancholly and Dejection about the Soul , &c. yet when God has set their sins , with all their killing circumstances , before their Eyes , how changed , how confounded are they at that apparition ! how restless in the dreadful expectation of the doom that attends them ! But alas , alas , what is internal Wrath let out on the Soul in Hell , as he notes ? for the Aprehensions of the Soul will be enlarged , and their spirits work with the quickest activity : Here tho' they have no hope at present , yet they know not what God may do in a moment to turn their Sorrow into Joy , and their Night into Noon-day ; here are many things to divert their thoughts , and they meet with some intermission of their horror and perplexity , as Mr. Child intimated , but in Hell there 's none of this . Seventhly , It will be intolerable misery , because it shall be Torments on the Body and Soul too , not on the Soul only , but on both . O it will be a dismal Meeting , when they two old Companions meet together at the last day , I mean the miserable Soul and Body of a wicked man , at the Resurrection , and hear the dolesom Sentence , Go ye cursed . Spira and Child had diteful Sorrow and Anguish in their Souls , but their Bodies were not much tormented , they both being in a state of Health as to the outward man ; but the fire of Gods Wrath will extend to and seize upon the Body as well as on the Soul in that day ; every Faculty of the Soul and Member of the Body which have been Instruments of Sin , shall then be in Pain , and under fearful Torture and Misery : Now the Spirit of a man may support or sustain his bodily Infirmities and Afflictions , but in Hell the Spirit cannot afford any Relief to the Body , because it cannot sustain its own misery , both must and shall suffer . Eighthly , All the Perplexing Passions and Faculties will then be let out upon the wicked , beyond whatever they have been here whilst in this World. 1. The Conscience in a fearful manner shall torment the damned : May we not conclude Conscience will terrifie them after this manner ? O thou Wretch , what a God hast thou lost , ( who is a most infinite , suitable , seasonable , and a Soul-satisfying Good ! what a Christ art thou deprived of , who died for poor Sinners ! how often did he knock at thy Door , calling upon thee , intreating thee to let him in , who stood with his Arms spread open to embrace all that came to him ! and what a Heaven and endless Joy hast thou contemned , and this for one base Lust , for bruitish Pleasure for a moment , for a little Earthly Profit , and sinful Honour ! How didst thou hearken to thy vile Companions , and close in with them , rather than adhere to me , who accused thee for thy cursed Evils ! thou wouldst not mind those Checks and Lashes thou hadst from me in thy Bosom ; did not I tell thee what thy Pride , thy Lying , thy Swearing , thy Whoreing , thy Theft , thy Cheating , thy Covetousness , and Cruelty to the Poor , or Unmercifulness , thy Neglect of the means of Grace , and of Gospel or Christian Duties , thy Hardness of Heart , thy Unbelief , thy Hypocrisie and Formality , would bring thee to in the End ? This is the gnawing Worm that dyeth not : O how fearfully will Conscience terrifie and torment the Soul of the Damned then ! now it is Blinded , Misled , Deceived , may be seared with a hot Iron ; but then it will be throughly awakened , and all Vails taken off ; it will lay unmerciful Blows upon the Soul , and make it cry , yea , roar , and none to speak a word to allay or appease its Acclamations and its fearful Outcries : You may judge of the Nature of a Tormenting Conscience in Hell , by what those have found and experienced to be the Effects of it , who have been under Desparation in this World. 2. Shame also will torment them , some shall rise to Shame and everlasting Contempt . O what Shame and Confusion of Face shall the Damned be cloathed with ! should a King lose his Crown and Kingdom to get a few Cockle-shells , would it not bring Shame upon him ? O how will the Damned Soul cry , I have for meer Toys and Trifles lost that God that made me , that Christ that is worth ten thousand Worlds , even he that is the Pearl of great Price : I have been that Judas that did not value him above thirty pence , no , not above the sinful Profits of this World , not above the Pleasure of Sin , and the filthy Lusts of the Flesh ; thus will the unclean Person be ashamed , Shame will torment him ; I must , saith he , now lye in Hell for ever , and pay dear for my Folly. 2. The Drunkard will be also tormented with Shame : I was such a Fool , ( he then may say ) that for the sake of my Cups , and Love to my cursed Companions , and merry Bouts , have lost God , the Perfection of Happiness ; I rather chose to go to the Ale-house , or Tavern , to Drink and carouse with these Damned Wretches , than to go to hear Gods Word ; I derided them that feared to sin against God , and accounted them Fools , but I must lye in Hell for ever , and pay dear for my wickedness . 3. Shame also will torment the Proud and Ambitious Person : Ah what a Fool was I , he will say , to love the Praise of Men more than the Praise of God! I sought vain Honour , and pleased my self with a Name , all my Design was to be great , and had in Esteem among Men ; I was proud of my Estate , and despised he Poor ; I was of a Haughty Spirit , and gloried in my Titles of Honour ; I sought the Favour of my Prince , but regarded not the Favour of God ; I was proud of my Parts , I gloryed in my Gifts , in my Beauty , in my Strength ; I delighted my self in Antick Dresses , and in Decking of my Vile Body that now is here burning in Hell ; I was so Graceless , that I would not leave off Idle and Foolish Fashions , though Godly Ministers were grieved at me , and told me my Doom , and tho' God bore Witness against my High Head and Haughty Heart , by strange Prodigies in Nature , seen in divers poor Animals , yet I still vaunted my self in Pride , and Wantonness , and laught at Christs Ministers when they reproved me . O what shame torments me now , here must I lye in Hell under Gods Wrath for ever , and pay dear for my Folly ! 4. The prophane Swearer and Blasphemer will be also tormented with Shame : O , saith he , I looked upon my self to be no small Person , but one of the Hero's of my Day , and fit to keep Company with great Men , because I could swear and curse with any of them ; how often did I call upon God to Damn me ! I have but that which I desired , he hath now damn'd me indeed : I acted like a fearless Brute Beast : O what Shame do I find my Soul covered with , that I should cast away my self for that filthy Vice that was no Profit to me any manner of way ! 5. Shame also will terrifie , and bring Confusion upon the carnal Worldling , or Covetuous Person , who made this World his God I had , he will say , store of Gold and Silver in my Bags and Chests , where it lay to rust , but I refused to feed the Poor , and to cloath the Naked , I regarded no distressed Members of Christ ; I set my Heart upon my Earthly Treasure , valuing it above God and Jesus Christ : O what a Fool was I , in that I could not foresee how soon I must leave all that which I had gathered . I to get the World , slighted , nay , despised my own Soul ; now if I had ten thousand Worlds , I would give them for the Favour of God , nay for one drop of Water to cool my Tongue . 6. The Lyar moreover will be tormented with Shame . Ah! saith he , how often did I read , that those that did love and make Lies should burn in this Lake , but I would not believe it ; I damn'd my own Soul by telling Lies to please my graceless Companions , even to cause them to laugh and be merry , or to excuse my self , and free me from shame when on Earth , or for a little worldly Profit , Gain , or for popular Applause , I made no Conscience of telling Lyes : O what Shame doth these things now bring upon my Spirit ! 7. The Seducer and Heretical person likewise will be filled and tormented with shame , who preached false Doctrine , or sucked in detestable Errors , laying aside the chief Corner-stone , and magnifying Morality , or the Light of natural Conscience , above Christ : I seemed , saith he , to be a strict and zealous Person , and deceived multitudes of People , but for trusting in my own Righteousness , for hugging a few base filthy Raggs I am damned : I was ignorant of Gods Righteousness , and of the Mysteries of the Gospel , yet gave out that none were true Christians but such as my self ; I denyed that Christ that bought me , and did not believe the Resurrection of my Body , but now I find how the Devil blinded my Eyes , and now here tormented with Shame I must lie in these flames , Body and Soul for ever ! O! and what a multitude of poor deluded Creatures have I been an Instrument to bring into this place ! Wo is me that ever I was born ! 8. The Hypocritical Professor will be tormented with Shame also : I rested ( he will say ) upon a bare Name of being Religious , pleased my self with the Shell , with an empty Cabinet , without the Jewel , a Lamp of Profession , with a Form of Godliness , my Business was to keep up my Credit amongst Gods People , that they might take me to be one of them ; yet my own Conscience often told me I was not sincere , I loved not the Life and Power of Godliness , I did all to be seen of men , had base ends , I appeared abroad to be what I was not at home : O what Shame now torments my Soul ! I had a darling Lust which I would not forego , my heart was never really changed — Thus I might go on to the rest , &c. O what Shame will seize upon the Sinner , when all his vain Excuses are laid open , and all his Extenuations of his Guilt are discovered , when his secret Deeds of Darkness are published ( as it were ) on the House-top , when his Breast shall be transparent to all Eyes , when his inward Thoughts , cursed Lusts , cruel Malice , Murthers and Deceits , are made manifest , and all his beastly Sensualities shall be laid open before God , Angels and Saints , when the Vails and Covers of Shame shall be taken off , how will he be confounded for ever ! 9. The Devil also no doubt will reproach them for their Folly , though he be in Misery with them : Ah thou Wretch , may not he say , wast thou not a Fool to believe me , ( whom thou wast often told was a Liar from the Beginning ) and wouldst not believe thy God ? See how I have betrayed thee , and blinded thine Eyes , and made thee taken with silly Rattles , Toys and Triffles ; I presented thee with false Money , with brass Counters , and thou didst take them , and refuse precious Gold and Pearl ; I knew I was damned , and should be tormented , and I out of Malice to thy Soul resolved to try to make thee as miserable as my self , and I have done it : Alas I had no power to force thee , but I saw thou hadst no Strength to resist my Enticements , nor didst thou see thy own Disability , I hid it from thee , that thou mightest not look up to Christ for Help : I made thee believe thou wast a Christian , it was I that told thee thy Heart and State was good , ( when I knew thou wast an undone Man ) and thou didst believe me ; I had more Honour shewed me by thee , than the Great God ; thou didst believe me , and wouldst not believe Him , his Word , his Ministers . Ah how just is it , thou Fool , that thou should'st lie here with me to Eternity in these Flames , 3. Moreover , Sorrow will violently penetrate and seize on the Soul of the Damned , partly upon the Account of what they have lost , together with the sense of the Evil they feel . O how great is the loss of an earthly Kingdom ! doubtless no little Grief and Sorrow to a King who meets with that Affliction , but what is that to the loss of the presence of God , the Vision of God , and the glorious Enjoyment of Christ , and the Eternal Crown and Kingdom above . Oh! what Grief and Perplexity will this be unto them , especially when they reflect on the small value of those Things for the sake of which they deprived themselves of Eternal Felicity ! How have some mourned for the Loss of an Husband , a Wife , or Children ! What will then the Sorrow be for the Loss of Jesus Christ ? Christ is lost , Heaven is lost , and now here must I lye ! O gulph of misery , dolesom darkness and endless Torment ! 4. Despair will torment them also , this will make their pain and anguish more intolerable . O how dismal was the Despair of Spira and Child , but in Hell it will exceed , it will be utter Despair , without all Hope and Intermission ! 5. Fury and Rage will afflict them also : O how will they tear , roar and howl in a hideous manner , hating themselves and cursing those that inticed them to sin and folly , and to slight the eternal Joys of Heaven ? Tenthly , The Misery which the Damned undergo in Hell will be great , upon the Account of their hateful and amazing Companions , viz. the Devils , they must dwell with Devils for ever : how have some who have but thought they have seen the Devil , trembled , and been terrified ! Alas , alas ! in Hell sinners shall be continually with him , nay with millions of Devils ; who can express the Horror that will seize on the damned in this respect ? We do not love to see such who have ruined us of our Estates , robbed us out of Malice of our good Names ; a King in Chains , in a Dungeon , cannot like to behold the vile Traitor that dethroned him , that wounded him , and stript him of all his Royal Robes ; thus hath the Devil dealt with those miserable Creatures of lost Mankind that are damned ; yet he shall be with them , and be their Companion , and may , as you heard , reproach them , which with the constant sight of his ugly face , will add to their Misery and Sorrow . Eleventhly , The Place of Torment is called a Lake of Fire , yet it is called utter Darkness , they shall never see the least Glimpse of Light any more for ever . O how grievous is it to dwell in darkness ! the Darkness of Egypt no doubt was one of their worst Plagues , Darkness that might be felt , but alas what was that darkness to the darkness which the damned shall be in ; and feel to Eternity ? If therefore the fire of Hell be material fire , yet it will not be like our common fire , the Property of which is to give Light ; but it will be dark fire : God can change that quality of Fire , if he please , tho' it may have all other Properties , yet not that . The Holy Ghost saith , speaking of the ungodly , who are as Clouds without Water , Trees whose Fruit is withered , twice dead , plucked up by the Root , that to them is reserved the Blackness of Darkness for ever . The blackness of Darkness shews the Horror of their Punishment , and it being reserved for them , shews the certainty of it : As their Deeds have been deeds of Darkness , Works of Darkness , and some of them have wrought Wickedness in secret , or in darkness , so their Punishment shall be Darkness , never to have the least Glimpse of external , nor internal , nor eternal Light , any more for ever . Eleventhly , The Torment of the Damned is and will be intolerable , because it will be for ever and ever , the Eternity of their Misery is that which above all things renders it amazing , 't is called in my Text unquenchable Fire : O how astonishing is this ! all the Tears of those miserable Wretches can never quench one spark of the fire ; no , no , if they could weep a Sea of Brinish Tears , or a Sea of Blood , it could not allay or extinguish the least spark of divine Wrath. God will never reverse the dismal sentence : How often doth our Saviour say , there the Worm dyeth not , and the Fire is not quenched : Sure he repeats it so oft , as I hinted before , because the Heart of Man is ready to question the Truth thereof . Wicked men are not willing to believe it , but they shall find it to be true , to their endless Sorrow at last : Ah Sirs , the Thoughts of this drives them into the greatest Horror imaginable ; if Pain and Anguish be never so extream , yet if there is Grounds to hope and believe it will be but short , that affords some Ease , some Relief ; but when there is no hope , but they must bear it as long as they live , ( tho' they may live ten , twenty or thirty years ) the Thoughts of this is intolerable . What then shall we say of the Torments of the Damned , which as they are far beyond all pain and misery that ever mortal felt on Earth , so they will abide to the days of Eternity ; should one of you be cast into a Fire , a fierce Fire , and it was possible that your Body might lye therein , burning , and broiling , and you not be able to dye , for an hundred years , would not the Thoughts of such Punishment be exceeding frightful and tormenting ; but alas , alas ! what is an hundred years to Eternity , if after ten hundred thousand million of years are run out in Hell , the damned might hope their Torments would be over , it would relieve them , but when so long a time ( comparatively ) is gone , they shall not be one moment nearer the end of their Sorrow and Misery : If one sand of the Sea shore was removed , and but one in a year , yet should that be done or continued every year , until all the sands on the Sea-shoar were removed , ( tho' it would be a long time first ) yet they would be all removed at last : And had the Damned but so much hope , that after so long a time as that would amount to , their Torments would have an end , it would revive their Spirits . O this word Eternity , Eternity , is most amazing to wicked men ! besides , as in Pleasures , Joy and Delights , time seems to slide away in a silent and insensible manner , so in horrid Pain and Misery the days seem long and tedious , every minute is accounted ; so that the Consideration of this must needs make their Eternity , if it were possible , a double Eternity , nay , many Eternities ; for one hour under the greatest Extremities of Misery seems ten times , nay , an hundred times longer than an hours time in the Enjoyment of the sweetest Delight and Pleasure . An Eternity of Joy is long in respect of Duration , but seems short ( saith a worthy Divine ) in respect of Apprehension . So on the other hand , say I , an Eternity of Pain , Torment and Misery , is long in respect of Duration , but seems much longer in respect of Apprehension . Quest . But shall there not be an end of the Torments of the Damned ? will infinite Goodness be so severe with his offending Creatures ? can this stand consistent with the Sweetness of his Nature and infinite mercy ? Answ . I Answer , there is a Perfection in every one of Gods divine Attributes ; as his Love is infinite to such who are his Elect ones , who do believe in him , honour and obey him , so is his Hatred infinite to all those who despise , hate and dishonour him . 2. God will be sure glorifie his Veracity , or the Truth of his Threatning : He that hath said , the righteous shall be saved with an everlasting Salvation , or shall have eternal Life , hath said , that the wicked shall be punished with everlasting destruction from the presence of the Lord , and from the Glory of his Power : They are tormented day and night for ever and ever . Now since God hath Decreed and denounced eternal punpishment to obstinate sinners , it is sufficient to satisfie all Doubts about the Justice of it . Let God be true , and every man a Liar ; for divine Justice and Wrath is the Correspondence of his Will , Actions , and Holiness of his Nature to the damned : As divine Love and Goodness is to such who are saved ; we may therefore , saith one , as easily conceive there is no God , as that God is unjust , because absolute Rectitude is an inseparable perfection of his Nature ; is God unrighteous who taketh Vengance ? God forbid . 3. Sin deserveth no less than an infinite and an eternal punishment , therefore unless the Damned could give an infinite Satisfaction by suffering , they must suffer eternally , for they must lye in Prison until they have paid the uttermost farthing : But alas , how should they make full payment to Gods Justice who run continually into Debt , more and more ! for the Damned in Hell do not cease sinning , they will sin to Eternity , and therefore must suffer to Eternity . 4. Nay , they will sin with the greatest Fury and Madness against God , when they come to be under the greatest sence of Despair imaginable ; they will sin then like as the Devils do now , and will for ever , when they see they are deprived of all good , and only possess what is evil : O how will they hate God , blaspheme his holy Name for evermore ! the blessed God is the Object of their Curses and eternal Aversation ; in Hell is weeping and gnashing of Teeth . Extream Sorrow and extream Fury , Despair and Rage ( saith one ) are proper Passions of lost Souls ; their Enmity against God is direct and explicit , the Feaver is heightned into a Frenzy . If their Rage could extend to him , and their Power equal to their desire , they would dethrone the most High ; Hatred takes pleasure in Revenge . 'T is said of the Worshippers of the Beast , that they gnawed their Tongues for pain , and Blasphemed the God of Heaven because of their pain : These Torments and Blasphemies of the Damned are clearly represented by these cursed impenitent Idolaters . If a Criminal were justly condemned to a severe Punishment , and should contumeliously , with the greatest Fury reproach the Prince by whose Authority he was condemned , could it be expected there should be a mitigation of the severity of the Sentence ? How then should the righteous Judge of Heaven and Earth reverse or mitigate the Sentence against the Damned , who blaspheme his holy Majesty , and if they were able to effect as they are malicious to desire , would destroy his very being , and execute that on him which he in Justice inflicts on them ? 5. To hast to the Application : The infinite Guilt that cleaves to sin , and the Consideration that they continually add more Guilt upon their own Heads , requires a proportion in punishment , as the Evil of sin exceeds our Thoughts : The Majesty of God being infinite , consequently the punishment of it will be infinite , and beyond our Conceptions ; it will be a letting out of his infinite Wrath and utter extent of his power , therefore unto the Wicked is reserved the blackness of Darkness for ever . APPLICATION . From hence we may inferr , how great Evil there is in sin ; O sin is the Plague of all Plagues ! who can conceive how detestable a thing is sin in the sight of God , since He who is so gracious , merciful and compassionate a God , should throw millions of Men and Women in his Wrath into the lake that burns with fire and brimstone . 2. This also shews the woful Depravation of Mankind , what Darkness , Ignorance and Folly is in their Minds and Hearts , that choose Sin , when told not only how hateful it is to God , but what intolerable and durable Torments it doth expose them unto : One would think that a person that hears these things should never indulge his vicious Appetite any more , nor lay his Reins loose on the neck of his Lust , but it is more marvelous to see or hear that he who believes the Scripture , and doubteth not of the Truth of Hell Torments , should yet notwithstanding lead an ungodly Life ; what believe there is such Torments prepared for all impenitent Persons , and yet not turn to God by Jesus Christ ! 3. From hence also we may inferr , how necessary it is that Ministers open the Torments of Hell , seeing Jesus Christ so often in the Gospel threatens all Hypocrites and Unbelievers therewith : They that say it is legal Preaching , to preach such a Doctrine as this , know not what they say ; will they magnifie their Wisdom above the Wisdom of Jesus Christ , and the first and great Preachers of the Gospel of Peace , who said , we knowing therefore the Terror of God , perswade Men ; that is , to beleive in Christ , and to live godly Lives , that so they may never feel Gods eternal Wrath ; the Hearts of Men can more easily conceive of the Torments of Hell than of the Joys of Heaven . And as it may be of use by way of Information , so also by way of Terror , and that to many sorts of Persons . 1. Tremble ye wordly Professors , who have earthly Spirits , that set your Hearts on things below , and neither cloath the Naked , nor feed the Hungry , Weep and howl for the misery that shall come upon you , — ye have heaped Treasure together against the last day ; how will your Folly gall your Consciences when you lye in Hell-Torments ! whilst you heap up Gold and Silver in your Bags and Chests , you heap up Wrath against the last day : Remember what Christ says unto you , And these shall go away into everlasting punishment . What will your Profession signifie , if you love the World above God , which be sure you do , if you see a Brother or Sister in want , and do not give them such things that they need : Remember Mr. Child , I have made this World ( saith he ) my God. 2. Tremble you proud and vain-glorious Persons : Pride , cryes poor Mr. Child , hath undone me ; The Proud and all that do wickedly shall be as stubble , and the day that comes shall burn them up . Will you glory in your Riches , Honours , Gifts , Knowledge , or any thing you have ? will you not be reclaimed to throw off your God-provoking Fashions , whatsoever comes of it , but plead to uphold your Lusts and Vanity , tho' the Name of God be dishonoured , and Religion brought into Contempt , and the Godly grieved . 3. Tremble you vain young Men and Women , who forget your Creator in the days of your Youth , that secretly resolve your own Hearts shall choose your ways ; who will seed your carnal Appetites and wanton Desires , and will run on in wicked Courses , let Ministers say what they will , Godly Parents say what they will , yet you will swear , lye , be drunk , commit Uncleanness . O know , as you feed your Lusts here , and that burns in you , so shall Hell feed on you , and that fire like Chaff burn you up hereafter : Will a few merry Hours with your filthy Companions make a compensation for the loss of your precious and immortal Souls ? Are you willing to suffer the Wrath of God for ever , rather than to forgo your vain and wicked Courses ? 4. Tremble ye that harbour Atheistical Thoughts in your Hearts , and are ready to think or hope there is no God : O how soon may you feel him within you , by his terrible Wrath ! as Mr. Child in bitterness of Soul cryed out . 5. Tremble ye Lyars , that love to make a lye , for you shall have your portion in the Lake that burneth with fire and brimstone , which is the second death . 6. Tremble ye who are light and frothy persons also , you that are Back-biters , Busie-bodys , that vilifie and reproach the Servants of God out of Malice and Prejudice , you will be as Chaff that shall burn in Hell for ever . 7. Tremble all ye that slight Christ and his Gospel , and neglect those convictions you have either of Sin or Duty , and that slight all serious thoughts of Eternity , or how things will go with you in another World , and who stiffle your Consciences , or turn a deaf ear to it's rebukes , God may awaken you er'e long in his Wrath , and tear you to pieces when there is none to deliver you . 8. Tremble all ye Hypocrites , whose Hearts condemn you for harbouring some Sin or another in your bosoms , who are not what you seem to be , but strive to cover your vileness under a cloak of a visible Profession : Fearfulness will soon surprize you : Who amongst us shall dwell with devouring fire ? who amongst us shall dwell with everlasting burning ? Hell is that place that is prepared for Hypocrites and Unbelievers : It seems by the word of our Blessed Saviour , that they above all are in a dangerous Estate , and shall not escape eternal burning . 9. Tremble ye Apostates , ye who have backsliden from God. O fear , lest God let out his Wrath upon you here , and it burn within you , whilst you are alive in the body ; and if it prove a final Apostacy , Wo be to you as ever you were born ! then there remains no more sacrifice for sin , but a certain fearful looking for of Judgment , and fiery indignation that shall devour the adversaries . Exhort . O Repent , Repent , haste to Christ , believe on him . 1. Motive . The God of mercy exercises much Patience towards poor Sinners , O how doth he wait , O how willing is he they should be saved , and not come into the place of Torment . 2. He tells you what your End will be , if you believe not , if you accept not his Son , fly not for Refuge to take hold of Jesus Christ ; if ye believe not in Christ , ye shall dye in your sins ; that is , you shall be damned for ever : He that believeth and is baptized shall be saved , but he that believeth not shall be damned . He sets out the Torments of the damued by the most amazing figures , to move upon mens Spirits , and work upon their Minds , so that they being deterred from evil Practices may flee from the Wrath to come , by laying hold on the hope set before them ; he gives warning before he strikes , tells you of your danger ; Except ye repent ye shall all likewise perish ; he that believeth on the son hath everlasting life , and he that believeth not the Son , shall not see Life , but the Wrath of God abideth on him ; the wicked shall be turned into Hell , with all the Nations that forget God : You may know how it will go with you at the last day , if you hear but Gods warning-pieces in his Word : Know ye not the unrighteous shall not inherit the Kingdom of God ? Be not deceived , neither Fornicators , nor Idolaters , nor Adulterers , nor effeminate Persons , nor abusers of themselves with mankind , nor Thieves , nor Drunkards , nor Extortioners ; &c. Compared with Rev. 21. 8. 3. God calls , nay cries to you sinners , O ye simple ones , why will ye love simplicity , and fools hate knowledge ! turn ye at my reproof , and behold I will pour out my spirit upon you , &c. 4. He gives sinners time and space to repent , or a day of Grace . O how unex cusable will he leave every ungodly man at the last day ! their destruction shall appear to be of themselves ; be sure God will be clear when he judges , none shall have any thing to charge him with , all mouths shall be stopped . The man That wanted the Wedding-Garment was speechless . 5. God hath sent his Son to die for Sinners : God so loved the world that he gave his only begotten Son , that whosoever believeth in him shall not perish , but have everlasting life . 6. He sends his Ministers to call you , to invite you , who tell you all things are now ready : Sinners , will your sinful Honours , Riches or Pleasures , make a reparation for the loss of a Christ , the loss of Heaven , and loss of your own souls ? Take two or three Directions . 1. Seek the Kingdom of Heaven first , before all things . 2. Take notice , this is the day of your Visitation , know now the things that belong to your peace , before they are hid from your Eyes : Behold now is the accepted time , &c. 3. Close with Christ whilst the Spirit strives with thee , and before Conscience is seared , or let out against thee , to tear thee into pieces . 4. Attend carefully upon the means of Grace , and know assuredly that the Wages of Sin is eternal Death , even everlasting burnings , therefore renounce it with the greatest abhorrence ; know all the Pleasures and Honours of this Life are but the Elements of carnal felicity , and according to the Judgment of Reason and sense would any one chuse the enjoyment of the greatest Pleasures for a day , and afterwards be satisfied to suffer the most exquisite Torments for a year ? much more folly and madness it is for momentary brutish delights to incurr the fiery Indignation of God for ever . 1. One word to you that are Believers , and I have done . O bless God for Jesus Christ , who has born the wrath of God for you , and in your stead , that you might never feel the bitter●y , is of it , even Jesus who delivered us from wrath to come . 2. Admire the distinguishing Grace and special Love of God : We love him , because he first loved us : It was his Love that overcame you . The meer fear of Hell is not sufficient to Convert the Souls of men , tho' it may stop them in their way , and prevent great Abominations in the gross acts thereof , yet does not , cannot renew their Nature , regenerate and make holy their hearts and lives ; that Religion that is the meer effect of fear will be according to the nature of its principle , even legal , wavering and inconstant ; yet the fear of Hell may awaken the sinner , and in some sence prepare for Grace : When the Soul is stormed by the terror of Wrath , and the fear of Hell has made a breach , Divine Grace enters , but it is the Love of God and hopes of Heaven that works spiritual affections , ( as the Obedience that flows therefrom is Evangelical , free and voluntary , from the entire consent of the Soul ) and are abiding . 3. Be content with your Condition , tho' poor in this World , remember Lazarus , how much better was his state than the Rich Glutton's ? O do not envy the wicked that are Rich , they will pay dear for their Wealth when they come to Hell , which they with greedy covetous minds heap up . I remember a Passage which is related in History : A General with an Army passing through another Princes Countrey , gave strict Order that no Person should offer to touch the least thing which belong'd to the Inhabitants ; but nevertheless one Souldier as they were upon their March , stole a Bunch of Grapes , which the General being informed of , gave Order that he should immediately be put to Death ; as he was going to Execution , he tell a eating his Grapes , and some Persons looking greedily on him , he observing them , said , Do not envy me my Grapes , for they cost me dear , they cost me my Life . 4. Let it appear to all that you do love Jesus Christ , and preferr the honour of God and his interest above all things in this World ; let the main end and design of your Souls in desiring Grace , Gifts , Knowledge , &c. and in all you act and do in his Service , be , that you may advance his Glory . Sirs , the time is hear when it will be known who are Christs Wheat , true Christians , and who are not ; but let all that are but Chaff tremble , for Hell is prepared for them : He will gather the Wheat into his garner , but the Chaffs he will burn up with unquenchable fire . FINIS . Notes, typically marginal, from the original text Notes for div A47086-e220 Sermon 1. Preacht Feb. 5. 1693. Parts opened . Luk. 7. 28. Mal. 3. 1 , 2. Terms opened . What meant by Floor . John 15. 1. National floor opened . Pro. 6. 32. Pro. 16. 18. Mat. 4. 1. 1 Cor. 1. 18. Isa . 42. 8. Jer. 10. 11. 1 Joh. 3. 10. Rom. 1. 28. 29. What is meant by Christ's Fan. John 15. 3. Act. 15. 9. Annatators . Rom. 4. 5. Rom. 10. 3. Joh. 3 9. Joh. 6. 60. Joh. 6. 66. Joh. 6. 60. 66. 1 Tim. 1. 20. 1 Cor. 5. 45. Tit. 3. 10. 1 Tim. 1. 20. Matth. 18. 17. Rom. 6. 17 , 18. 2 Thess . 3. 6 , 14 , 15. Matth. ●8 . 2 Thess . 3. 6. Matth. 18. 17. 1 Cor. 6. 11. Act. 〈◊〉 . 2 Cor. 7. 1. Mat. 3. 3. Mat. 13. 20. 21. 〈…〉 12 , 10. Isa . 27. 9. Isa . 4. 4. Rom. 9. 6. Mat. 21. 29. Joh. 12. 13. Jer. 23. 28. Jer. 23. 28. Pro. 13. 5. Isa . 43. 3 , 4. James 1. 26. Eccl. 10. 14. Mat. 12. 34. v. 35. v. 36. v. 37. Psa . 15. 1. Mat. 12. 24. Jam. 1. 26. Antick Head-Dresses discovers the vanity of the Heart . 1 Cor. 11. 10. Heb. 13. 9. Psa . 111. 10 Sin is likened 10 Chaff . Mat. 3. 3. Ger. 51 , 2. Chap. 4. 11. 12. Jer. 35. So Jer. 15. 7. Why the Saints are compared to Wheat . Prov. 12 26. Psa . 6. 3. Mat. 3. ult . Eph. 3. 8. Rom. 7. 21. v. 19. & 24. Mat. 13. 2 King 6. 33. Heb. 12. 10. The Church is Christs Spritual Garner . Heaven is Christs Garner . Rev. 21. 27. What meant by burning up the Chaff . Psa . 8. 8. Psa . 97. 3. Nah. 1. 6. Jer. 10. 10. Nah. 1 : 6. Rev. 6. 16. Dan. 5. 5. 6. 1 Thess . 3. 3. Psa . 21. 9. 10. Heb. 12. ult . Isa . 2. 12 , 13 , 14 , 15 , 16 , Zeph. 1. 18. Rom. 9. 22. Nah. 1. 10. Heb. 2. 12. Eph. 2. 16. 2 Cor. 5. 17. 1 Pet. 2. 5. Isa . 1. 25. Isa . 33. 14. Math. 25. 41. The Wrath of God , whether internal or external , is intollerable . Amos 3 , 8. Isa . 29. 6. Isa . 24. 1. Mat 2. 4. Mal. 3. ult . 1 Cor. 13. 1 , 2. 1 Sam. 2. 3. Joh. 10. 28. Phil. 1. 6. Notes for div A47086-e11810 Serm. II. Preached March 12. 1693. Gods Wrath opened . Job 36. 18. Joh. 3. 36. External wrath opened . Deut. 28. 22. Levit. 10. 1 , 2. vers . 6 Isa . 42. 25. Job . 16. 9. Internal Wrath explained . 1 Thes . 1. 16. Internal wrath on the Consciences of Men opened . See the Relation of him at large , Sold by A. and J. Churchil , at the black Swan in Pater-Noster-Row . The Narrative concerning Mr. Child is Sold by Tho. Fabian at the Bible in Cheapside , and worthy it is , Reader , of thy perusal . The fire of Gods eternal wrath opened . Mark 9. 43 , 44 , 45 , 46 , 47 , 48. Psa . 90. 11. Tormens of Hell inconceivable . Hells Torments according to the fear of them . Heb. 10. 26. No pains like the pains of Hell. Luk. 16. 24. No Ease , no Comfort in Hell. His Wrath without mixture . Rev. 14. 10. 2 Thess . 1. 9. Psa . 80. 11. The damned cast into a laye of fire . Isa . 30. 33. Hell Torments can never satisfie Divine Justice . Mat. 5. 26. The Torments of Hell seize on the Souls of the damned . Body and Soul both shall be tormented in Hell. Conscience will torment the damned . Dan. 10. 2. Shame will torment the damned . The Devil will upbraid the damned . The sorrow and despair of the damned will be great . The wicked in Hell shall have the frightful company of Devils . Hell is a dark place . Exod. 10. 21. Jude 13. Torments of the wicked Eternal . Mark 9. 2 Thess . 1. 8 , 9. Rom. 3. 5. 6. Rev. 16. 10. 11. Sin the greatest evil . 2 Cor. 5 , 11. Jam. 5. 1 , 2 , 3. Mat. 25. 46. Mal. 4. 1 , 2. Rev. 21. 8. Isa . 33. 14. Mat. 24. 51. Luk. 12. 45. Heb. 10. 27. Joh. 8. 24. Mark 16. 16. Heb. 6. 18. Joh. 3. 36. Psa . 9. 17. 1 Cor. 6. 9. 10. Prov. 1. 26 , 27. Joh. 3. 16. Mat. 22. 7. Directions . Comsort to Believers 1 Thess . 1. 10. 
A47399	----	[The ax laid to the root, or, One blow more at the foundation of infant baptism and church-membership containing an exposition of that metaphorical text of Holy Scripture, Mat. 3, 10]. Keach, Benjamin, 1640-1704. 1693 Approx. 173 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A47399 Wing K48_pt2 ESTC R20690 12610299 ocm 12610299 64346 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47399) Transcribed from: (Early English Books Online ; image set 64346) Images scanned from microfilm: (Early English books, 1641-1700 ; 213:2) [The ax laid to the root, or, One blow more at the foundation of infant baptism and church-membership containing an exposition of that metaphorical text of Holy Scripture, Mat. 3, 10]. Keach, Benjamin, 1640-1704. 2 v. Printed for the author, and are to be sold by John Harris, [London : 1693] Written by B. Keach. Cf. BM. Errata leaf at beginning of v. 2. Reproduction of original in British Library. Imperfect: vol. 1 is lacking on film; t.p. information supplied from NUC pre-1956 imprints. (from t.p. of pt. 2) Mr. John Flavel's last grand arguments in his Vindiciarum Vindex, to prove circumcision a gospel covenant, are answered -- A brief reply to Mr. Rothwell's late treatise, intituled, Paedo-baptismus vindicatus -- Some short reflections by way of confutation of a book newly published by Mr. Joshua Exell, intituled, A serious enquiry into, and certain producing of plain and express proofs, that John Baptist did as certainly baptize infants as the adult. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Flavel, John, 1630?-1691. Exell, Joshua. John, -- the Baptist, Saint. Rothwell, Edward, d. 1731. Infant baptism -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 John Latta Sampled and proofread 2003-01 John Latta Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion THE Ax laid to the Root : CONTAINING An EXPOSITION of that Metaphorical Text of Holy Scripture , MAT. 3.10 . PART II. WHEREIN Mr. Iohn Flavel's last Grand Arguments in his Vindiciarum Vindex , to prove Circumcision a Gospel-Covenant , are answered . Also a brief Reply To Mr. Rothwell's late Treatise , Intituled , Paedo-Baptismus vindicatus ; as to what seems most material . To which is Added ●ome short Reflections by way of Confutation of a Book Newly published by Mr. Ioshua Exell , Minister of the Gospel — Intituled ; A Serious Enquiry into , and certain producing of plain and express Proofs , that John Baptist , did as certainly baptize Infants as the Adult . JOB 6.25 . How forcible are right words , but what doth your arguing reprove ? ●●ndon , Printed for the Author , and are to be s●●●●y Iohn Harris at the Harrow in the Poultrey ●●●● ERRATA . PAg. 2 line 39. r. disprove . p. 4. line 26 for ordinal r. original . p. 4. l. 32. for the Law r. this . p. 11. l. 12. for ( 12. ) r. 2. p. 13. l. 14. for Rite r. Right . in p. 29. l. 33. for Circumcision r. Commission . p. 13. l. 28. for usurb'd r. absurd . p. 16. l. 2. blot out against . p. 20. l. 12. a false point . r. Covenant-Holy : blot out the Interrogation Point , and put a Colon after Holy : p. 24. l. 29. for Abraham r. God. p. 34. l. 12. for Rite r. Right . p. 34. l. 34. for Rite r. Right . p. 38 l. 10. for rom r. from . p. 39. l. 10. for weighty r. mighty . p. 41. l. 39. for prophaned r. prophane . p. 39. l. 40. for prophaned r. prophane . p. 43. l. 5. for penitent r. penitents . p. 43. l. 6 for must r. might . p. 46. l. 25. for internals r. internal . p. 47. l. 37. blot out Truth . p. 48. l. 26 ▪ blot out the. THE Ax laid to the Root , &c. Sermon III. PART . II. MAT. III. ver . 10. And now also the Ax is laid to the Root of the Trees , every Tree therefore that bringeth not forth good Fruit ; is hewn down and cast into the Fire . Beloved , I Have already opened the Scope and Coherence of this Place of Holy Scripture , as also the Parts and Terms , and then took notice of one or two Points of Doctrine . That which I have largely Prosecuted , is this , viz. Doct. Now the Dispensation is changed , to be of the Natural Root , viz. Of the National Church of the Iews , the Seed of Abraham , or Children of Believers , according to the Flesh , is no Ground for Church-Membership , 't is no Argument to be admitted into the Gospel-Church , or to Gospel-Baptism . We have proved , that there were Two Covenants made with Abraham , ●ne with him and his natural Seed as such , signified by Agar , the Bond●oman ; the other made with him and his spiritual Seed as such , signified 〈◊〉 Sarah , the Free woman ; and also , have clearly made it appear , That ●●e Covenant of Circumcision did not appertain to the Covenant of ●race , but that it was a Rite of the Legal Covenant . We shall now proceed to Answer the other Objections , having the last Day only insisted upon One. 2. Obj. Circumcision was the Type of Baptism . 1. Answ. If the Circumcision of the Heart was the Antitype of Circumcision in the Flesh , then certainly Baptism was not , could not be the Antitype thereof ; but this the Holy Ghost fully intimates , was the Antitype of it , see 1 Col. 2.12.13 . Rom. 2.29 . See Dr. Taylor , as recited in Rector Rectified , p. 9 , 10 , 11. 2. If Baptism , and Circumcision were both in Force together for some time , then Baptism is not the Antitype of , nor did it come in the room of Circumcision , but that they were both in Force together for some time , I shewed before . Iohn , and the Disciples of Christ , Baptized . Ioh. 4.1 , 2. sometime before Circumcision was nailed to the Cross , or did cease . Can one thing come in the room , or place of another , till the other is actually , and legally removed , and took away ? Why , now since these Two Rites had a Being together , I affirm ( as I have formerly done ) one could not be the Type of the other . A Type can abide no longer , then till the Antitype is come ; therefore Circumcision was not the Type of Baptism . 3 dly , and lastly , ( As to this ) I see not indeed , how one Thing , that was a Figure , could be the proper Shadow , or Type of a Figure ; sure no Wise Man has Reason so to think ; all may see , that Baptism it self , is called a Figure , 1 Pet. 3.21 . And this is sufficient to remove the Second Objection . 3. Obj. The Third Objection I mentioned , is this , viz. Infants were once in Covenant , and never cast out , therefore they are in still : See Mr. Rothwell's Paedo-Baptism . Answ. I Answer , Tho' Infants were in Covenant under the Law , in the Legal Church of the Jews , and that by God's Appointment . Gen. 17.7 . which is not denied : Yet , what of this ? their being once Members of the Iewish Church , doth not prove them to be Members of the Gospel Church : They had then many outward Privileges , which we , under the Gospel , have not ; they went all off when the Ax was laid to the Root , i. e. When the Old Covenant was ab●ogated , and the Old Church State cut down , then their Old Church Members fell likewise : The Branches cannot stand , when the Tree is cut down , or rooted up . 2. We have proved the Covenant ; for in Covenanting of Infants , under the Law , was no Gospel Covenant ; and therefore this Objection hat● nothing in it to hurt us , unless it can be proved , they were taken a-new into the Gospel Church , or Gospel Covenant , which we positively deny and they can't disprove : For , according to that Maxim , Omnis Privati intimat babitum , ( you know ) that every Dispossession ; implyeth a Possess●●on : Infants therefore , cannot be cast out of the Gospel Covenant , or Go●●pel Church , unless they had been first received into it ; therefore they mu●● prove , if they can , they are in the Time of the Gospel , taken in as Me●●bers ; if so , I will not undertake to prove them cast out , but I am sure at the Dissolution of the National Church of the Jews , they lost their Right of Church Membership ; and God hath not constituted another National Church , under the Gospel , to bring in the carnal Seed again , but the Church is now purely Congregational . God's Spiritual Temple , is built up with spiritual , and lively Stones , 1 Pet. 2.4 , 5. Ye also , as lively stones , are built up a spiritual house , an holy Priesthood , to offer up spiritual sacrifices acceptable to God , by Iesus Christ. Obj. 4. Circumcision was part of the Ceremonial Law. Thus I find Mr. Iohn Flavel , expresses himself in his Vindiciarum Vindex ( in Answer to Mr. Philip Cary ) pag. 214. viz. If Circumcision be part of the Ceremonial Law , and the Ceremonial Law was dedicated by Blood , and whatsoever is so dedicated , is by you confessed no part of the Covenant of Works , then Circumcision can be no part of the Covenant of Works , &c. But it is so , Ergo. Answ. 1. I Answer , It argues these Men are hard put to it , since they are forced to fly to such an Argument as this , to prove Circumcision to be a Gospel Covenant , I shall not now enter upon the Debate , Whether the Ceremonial Law , was a part of the Covenant of Works , or not ? tho' I must say , I judge it was an Appendix to it ; and that it appertained to the First Covenant , the Apostle affirms , Heb. 9.1 . They are to clear up this , viz. How the Ceremonial Law is part of the First Covenant , and yet no part of the Covenant of Works . 2. Yet their Work lies not so much in that neither , as it doth in this Respect , viz. They are to prove , That the Ceremonial Law was part of the Covenant of Grace , which , as yet none of them ( that I ever heard of ) have attempted to do ( tho' we grant it was a Shadow of it ) when they have proved , that they have in the 3. Third Place , another Task , viz. To prove , that Circumcision was ● part of the Ceremonial Law ; for tho' it was a Figure , or a Sign , yet it may be doubted of , Whether it was a part of that Law , or not — Yet 4. It might be a part of , or appertain unto the Sinai Covenant : for ( 1 ) t is called a Covenant , that 's evident ; but , Where is the Ceremonial Law ●o called ? ( 2. ) It gave the Children of Israel an Assurance of the Sinai ●ovenant , and that the Apostle calls , The great , and chiefest Adv●ntage ●hey had by it . ( 3. ) It also was of the same nature and quality , and had ●e like Promises annexed to it , upon their Obedience , and the same ●hreatning upon their Disobedience . ( 4. ) It obliged those , who were Cir●umcised , to keep the said Law. Gal. 5.3 . It was , I have proved , of the ●●me Nature and Quality , i. e. a Conditional Covenant , and like Promise ●f Earthly Blessings , and like Threatnings annexed to it . Secondly , Was not the Ceremonial Law , a Part of that Law St. Paul ●alls , The Hand-Writing of Ordinances that was against us , which was contrary 〈◊〉 us , and took it out of the way , nailing it to his Cross ? Col. 2.14 . If Cir●●mcision was part of this Law , sure it did not appertain to the Gospel , or ●ew Covenant , much less the Seal of it ; for then it could not be against us , but for us , not contrary to us , but agreeable to us , as a Choice Blessing . 2. And if the Covenant of Circumcision was a Part of the Ceremonial Law , 't is evident that Covenant is abolished ; and if the Covenant be cancelled , or abolished , What good will the Seal do them ? 3. That the Ceremonial Law was part of the First Covenant , 't is evident , Heb. 9.1 , 2. Then verily , the First Covenant had also Ordinances of Divine Service , and Worldly Sanctuary . The Old Covenant comprehended not only the Sinai ministration , as a Covenant of Works , ( do this , and live ) but also the whole Mosaical Oeconomy , and Aronical Priesthood , Sacrifices , and all manner of shadowing Rites and Ordinances whatsoever , amongst which Old Covenant Rites , or Legal Ordinances , Circumcision was one of the chief ; so that this makes against them . 4. All the Holiness and Sanctification of the Ceremonial Law , only appertained to the Flesh , and therefore , no part of the New Covenant , Heb. 9.13 . What tho' it was dedicated by Blood , it was but Typical Blood , Blood of Bulls , and Goats , that could not take away Sin , purge the Conscience , nor make any thing perfect . Mr. Elton on Colossians , speaking of Col. 2. ver . 14. puts forth this Question , viz. Quest. How were the Legal Ceremonies of the Jews a Hand-Writing of Ordinances . Answ. I answer ( saith he ) they were so , in regard of their Use to the Jews , who , in using them ( as it were ) Subscribed to their own Guiltiness of Death and Damnation . — In using Circumcision , they made known they had ordinal Sin , and were guilty of it ; their Washings shewed , they were exceeding filthy in God's sight , and so guilty of the Curse of the Law , and so did their Sacrifices . Hence God , in infinite Mercy , sent his Son to pay our Debts ; and he has satisfied Divine Justice , and so has cancelled this Hand-Writing , that witnessed our Guiltiness , and bound us over to Punishment . — What good will it do them , to grant That Circumcision was part of the Law , I know not , these Things considered . For they , evident it is , were bound exactly to keep all the Laws , Statutes and Ordinances , of that Law ; ( which , I think a Learned Man says were more then 300 ) nay , and if they continued not in doing all these Things , they were Cursed when they sate down , and when they rose up , whe● they went abroad , and when they came home : see Deut , 27.20 , to 26. Gal. ●● 10. Cursed is he that continueth not in all things that are written in the Book of t●● Law to do them . Mind it well , all Things in the whole Book of the Law● not only the Ten Precepts , but all things contained in the Ceremonial La● also . 6. Therefore , tho' the Blood of Bulls , Goats , and Heifers , are called , th● Blood of the Covenant , yet it was not the Blood of the New Covenan● but of the Old ; neither the First Covenant was dedicated without Blood , Heb. 9.18 . True , the Blood of the Old Covenant , figured the Blood of the New , yet that doth no more prove the Ceremonial Law , was part of the New Covenant , then the Shadow can be proved to be the Substance ; and therefore , tho' those Sacrifices pointed to Christ , yet that Law was part of the Covenant of Works , i. e. no Life by it : In those Sacrifices , God's Soul had no Pleasure . 7. Nor could they see , or look beyond those things , which are abolished : see 2 Cor. 3.13 . From hence I argue , If the Ceremonial Law , was a Hand-Writing , i. e. a Bond , or Obligation of Conviction , Accusation , and Condemnation to the Jews , binding them farther to the Curse of the Moral Law , it was no part of the Covenant of Grace ; but the former is true , Ergo , Therefore , whatever gracious Design God had in it , or however useful to the Elect , yet in it self , it was a Law of Works , tho' given in Subserviency to the Gospel Law , as the Sinai Law was . 6. Obj. God gave himself to Abraham to be his God , and the God of his Seed , in the Covenant of Circumcision , or made over himself by way of special Interest to them in it ; ( so Mr. Flavell positively affirms . ) Therefore it was the Covenant of Grace . Answ. I Answer , This I am persuaded , is the grand Cause of their great boldness and mistake , in affirming the Covenant of Circumcision was the Covenant of Grace ; and therefore , ought the more carefully to be Examined , Considered , and Answered ; for if Mr. Flavel , and the rest of our Brethren , are right in this Assertion , i. e. That God gave himself in Circumcision to Abraham , and to all his Seed , to be their God , by way of special Interest , they say a great deal , but this we deny . 1. As to Abraham , God gave himself to him to be his God , yea , gave him special Interest in himself ; but it was before he gave him the Covenant of Circumcision . This they cannot deny , nay , and not only to himself , but to be the God of all his true spiritual Seed , and that also , before he entered into the said Covenant of Circumcision with him , and his natural Seed ; see Gen. 12.3 . Gen. 15.1 . I am thy shield , and thy exceeding great Reward ; see ver . 5. and then 't is said , he believed in the Lord , and it was accounted to him for righteousness , ver . 6. — Therefore , 2 dly , 'T is for ever to be noted , that this special Interest in God , he obtained through Faith , in the Free Promise ( which is the Covenant of Grace God made with him ) And the Apostle plainly shews , in Rom. 4.9 , 10. That this Blessedness , he ( in the Negative ) received not in the Covenant of Circumcision , but in Uncircumcision . How was it then reckoned , when he was in circumcision , or in uncircumcision ? Not in circumcision , but in uncircumcision , ver . 10. I cannot but wonder at the darkness of those Men , who affirm , That Abraham received special Interest in God , in the Covenant of Circumcision ; whereas the Holy Ghost positively denies it , or affirms the contrary . His main Business being there to take them off of Circumcision , and so to distinguish between Circumcison , and the Covenant of Faith ; but , in direct Opposition to the Apostle's Design , these Men go about to magnifie Circumcision by ascribing it to that . 3. And let it also be noted , That the same Apostle excludes Abraham's natural Seed as such , ( with whom the Covenant of Circumcision was made ) from this special Blessing of special Interest in God , in Rom. 9.5 . Not as though the word of God hath taken none effect , for they are not all Israel , which are of Israel ; neither , because they are the seed of Abraham , are they all Children : ( that is , by way of special Interest in God , so as to have God to be their God , by vertue of the Covenant of Grace made with Abraham ) But in Isaac shall thy seed be called , ver . 7. That is , they which are the children of the fl●sh , these are not the children of God ; but the children of the promise , are counted for the seed , ver . 8. None can deny , but that those , whom the Apostle calls the Children of the Flesh ( whom he denies to have any Interest in God as such ) the Covenant of Circumcision did belong unto , and was made with , as well as it was made with the true spiritual Seed ; therefore I may from hence , with the greatest boldness imaginable , affirm , That in the Covenant of Circumcision , God did not make over himself to be Abraham's God , so as to give him , or to his Seed , special Interest in himself . Obj. But 't is positively said , That God did promise in the Covenant of Circumcision , to be a God to him , and to his seed after him , in their Generations , when he promised them the Land of Canaan , Gen. 17.8 , 9 , 10. Answ. I do not deny it , but not by way of special Interest ( that is , the thing we differ in ) so he was not the God of his Seed as such , according to the Nature of the Covenant of Grace , and that for the Reasons before urged ; therefore it behoveth us to consider , in what respect we are to understand the Holy Ghost . I do not say neither , that ever God made himself over to Men , to be their God , by way of special Interest , upon the Terms of the Sinai Covenant , that was impossible for them to Answer , ( nor can I believe , notwithstanding what Mr. Flavel has affirmed , that my Reverend Brother , Mr. Philip Cary , will assert any such thing ) the Inheritance was not by the Law. 1. Therefore we are to consider , That God may be said to be the God of a People , in a Covenant way , Two manner of ways . 1 st . By the Free Promise , or Covenant of Grace in a spiritual Gospel Sense , which gives special and Soul-saving Interest in him , as all Abraham's Spiritual Seed , i. e. True Believers have ; or , 2 d. God may be said to be the God of a People , by entering into an external , legal Covenant with them : And thus he gave himself to be the God of Abraham , and his natural , or fleshly Seed , i. e. He took them into a visible external Covenant Church-State , and separated them from all other People and Nations in the World , to be a peculiar People ( in that Covenant ) unto himself ; and , in this sense , he was said Foederally , or by Covenant , to be married to the whole House of Israel , as so considered , and to be an Husband to them : See Ier. 21.31 . God there makes a Promise to Israel and Iudah , that he would make a New Covenant , Not according to the covenant I made with their fathers in the day that I took them by the hand , to bring them out of the land of Egypt ( which covenant they break , although I was an husband to them saith the Lord ) ver . 32 In this Covenant God gave them their Church State , and many external or earthly Blessings , Laws and Ordinances , and they formerly struck Hands ( as I may so say ) with God , and promised Obedience , Exod. 24.3 , 7 , 8. And he took the book of the Covenant , and read in the audience of the people , and they said , all that the Lord hath said , will we do and be obedient : And thus God became as an Husband to them , i. e. He fed them , and took special care of them , and to lead them with great Bowels in the Wilderness , and bestowed the Land of Canaan upon them , with other Temporal Blessings , according as it was promised to them in the Covenant of Circumcision : Like as a Husband cares for , and provides for the Wife , so did God care and provide for them and preserved them , so long as that Law ( I mean the Law of their Husband ) did continue : But that Law is now dead , Rom. 7.4 . and God now is no longer such a Husband to them , nor hath he Married in that Sense any other external Nation , or People of the World ; but now God , in the Gospel Covenant , is an Husband indeed ; to them he was but a Typical Husband , and their God in an external Faedoral Relation : And thus he was the God of all Abraham's natural Off-spring ; for , in him , he first espoused them as a National Church , and People , and gave them the Covenant of Circumcision , as the Sign , or Token thereof , with many Ecclesiastical and Civil Rites . And this is further confirmed by a Reverend and Learned Writer : Howbeit from the strict Connexion of this 7th . verse with the 6th . and the Assurance here given , that God will establish his Covenant with Abraham's Seed , to be their God : It is evident ( saith he ) that the Number of Abraham's carnal Seed and the Grandeur of their Civil State , is not all that is promised , nor yet the Principal Blessing bestowed on them therein , but rather the forming them into a Church State , with the establishing of the Ordinances of publick Worship among them , wherein they should walk in Covenant Relation to God , as his peculiar People : Understand it still ( saith he ) of the Old Covenant , wherein they had their peculiar Right and Privilege , no less can be intended in this , I will be a God unto them , in their Generations ; and it is also made more evident by the following Account that is given of this Transaction , with respect to Isaac and Ishmael , Gen. 17.18 , 21. When the Lord had promised unto Abraham a Son , by Sarah , whose Name should be called Isaac , he thus prayed , O that Ishmael might live before thee ! which the Chaldee Paraphraseth thus , i. e. Might live and worship before thee . No doubt , his Prayer was , that Ishmael might also be an Heir of the Blessing of this Covenant ; but that was not granted to him ; for the Lord would have his Covenant Seed called by Isaac only : With him God would establish his Covenant , having appointed and chosen him alone , to be the Heir thereof , who was to be the Child of the Promise , and Son of the Free woman ; and yet for Ishmael , in special Favour with Abraham , whose Seed he was : Thus much he obtained , i. e. That he should be made Fruitful , and multiply exceedingly , Twelve Princes , or Heads of great Families , should spring of him ; which imports some Analogy to the Twelve Tribes of Israel after the Flesh , and God would make him a great Nation ; and yet , all this fell short of the Blessings of Abraham's natural Off-spring , by Isaac , from which Ishmael was now excluded : It is plain therefore , that the Privilege of the Ecclesiastical , as well as the flourishing of the Civil States of Israel , did arise unto them out of the Covenant of Circumcision . We conclude therefore ( saith he ) That notwithstanding the carnal Seed of Abraham , could not as such , claim a Right in the spiritual and eternal Blessings of the New Covenant , because of their Interest in the Covenant of Circumcision , yet their Privileges , and Advantages in their Church-State , tho' immediately consisting in things outward and typical , were of far greater Value and Use , than any meer Worldly , or Earthly Blessings , as to giving them choice means of the Knowledge of God , and setting them nearer to him , than any Nation in the World besides . Thus far this Learned Author . Dr. Bates also , in his Sermon preach'd at Mr. Baxter's Funeral , shews , That God may be said to be the God of a People , several manner of ways . 1. Upon the Account of Creation : Thus he is our God and Father O Lord thou art our father , we are the clay , and thou art our potter , and we all are the work of thy hands , Isa. 64.8 2. Upon the Account of external Calling , and Profession , there is an intercurrent Relation of the Father and Son , between God and his People : Thus the Posterity of Seth , are called , the Sons of God , Gen. 6. and the entire Nation of the Jews are so styled : When Israel was young , I called my son from Egypt , Hos. 11. And all that have received Baptism , the Seal of the Holy Covenant , and profess Christianity , in this general Sense , may be called the Children of God. Thus he clearly confirms what I have said ; but observe , in this Sense , God is not said to be the God of a People by way of special Interest . But 't is not ( saith he ) the outward Dedication , entitles Men to saving Interest in God , unless they live according to that Dedication . There are Baptised Infidels , as well as Unbaptised , &c. Then say I , some Infants Baptised , are in his Opinion , but in an external Covenant with God , and so have no special Inte●est . — Moreover Sure none can deny , but , by gross Idolatry , the Israelites broke this Covenant ; and yet , when they , in Ezekiel's time , became guilty of vile Abominations , the Lord still claimed an Interest in their Children , by vertue of this Covenant . Moreover , thou hast taken thy sons and thy daughters , whom thou hast born unto me , and these hast thou sacrificed unto them to be devoured : Is this of thy whoredoms a small matter , That thou hast slain my children , Ezek. 16.20 , 12. The Children they begat in a natural way , when by cursed Idolatry , they had Apostatized from God , ( by vertue of this Covenant ) God calls his Children , which could not have been , if their Covenant Interest had been as our Brethren affirm , i. e. suspended on the good abearing , or Faith of immediate Parents : But , as the Apostacy of Parents could not hinder their Children from that external Covenant Interest they had in God , and God in them , so the Faith and Holiness of Parents , could not Interest their Children in the special Blessings of the Covenant of Grace . Lastly , 'T is remarkable , that when God gave the Sinai Covenant , Exod. 20.1 , 2. where he pleads Interest in them as his People , he mentions expresly , upon what account he so owned them ; read the Text , I am the Lord thy God , which brought thee out of the land of Egypt , out of the House of Bondage , Thou shalt have no other Gods before me . I am Jehovah , and thy God , having chosen you to be a People to my self above all People ; as 't is said elsewhere , not that as they were thus his People , and a chosen Nation , they had special Interest in God by eternal Election , and peculiar Adoption , no , but a few of them ( as it appears ) were in that sence , his People : But their God , by vertue of that legal and external Covenant he made with their Fathers , and now again with them , and so bestowed temporal Blessings upon them ; therefore 't is added , That brought thee out of the land of Egypt , not Land of spiritual Darkness , nor house of spiritual Bondage , but literal Bondage , &c. In the Covenant of Works , ( saith Reverend Mr. Cotton ) the Lord offered himself , upon a Condition of Works ; he bid them obey his Voice , and provoke him not ; for I will not pardon your Transgressions . — But , in the Covenant of Grace , he will do this , but not in the Covenant of Works ; all is given upon Condition of Obedience . The Lord giving himself , &c. tho' it be but to work , yet he is pleased to receive them into some kind of relative Union expressed , Ier. 32.32 . Which my Covenant they break , as though I was an Husband unto them . He was married to them in Church-Covenant ; he was their God , and they were his peculiar People , and yet the Lord cast them off from this Marriage-Covenant , from this Union . Thus Mr. Cotton on the Covenant . P. 39.40 . So much shall serve to the answering this grand Objection . Obj. 6. Sixthly , Circumcision was a Seal of the Righteousness of Faith. If Circumcision was the Seal of the Righteousness of Faith ( saith Mr. Flavell ) it did not appertain to the Covenant of Works : For the Righteousness of Faith and Works , are opposite ; but Circumcision was the Seal of the Righteousness of Faith , Rom. 4.11 . Ergo , pag. 220. 1 Answ. We Answer first , That the Text they bring , doth not call Circumcision the Seal of the Righteousness of Faith : As 't is such , or in common to all that were Circumcised , pray let us read the Words ; And he received the sign of circumcision , a seal of the righteousness of the faith , which he had them yet being uncircumcised : that he might be the father of all men that believe , though they be not circumcised ; that righteousness might be imputed to them also : Rom. 4.11 . First , Observe Circumcision is directly , here called a Sign , and so it was in it self : 1. A Sign , or Token of God's making good his Covenant to Abraham's natural Seed , that from his Loins Christ should come by Isaac . 2. A Sign , or Token , that the promise of all these Blessings granted to them , either Ecclesiastical , respecting their National Church State , and Civil State , and Temporal Blessings , with their Possessing of the Land of Canaan . 3. Of the Circumcision of the Heart , for that it was a Sign of . 2. But it is not called any more a Seal to Abraham , of the Righteousness of that Faith , he had before he was Circumcised , then it was of his being the Father of all them that believe Now since it was principally called a Seal to him , of that peculiar Privilege , and Prerogative , of being the Father of all True Believers , which none had ever granted to them besides himself , Why should they suppose , that Circumcision is here called , a Seal of the Righteousness of Faith to all , as well as to Abraham himself ? I desire this may be considered ; for Mr. Flavel passes it by in silence , and speaks nothing to it . 3. But Thirdly , To put the Matter out of doubt , it could be a Seal to no other Person , or Persons , but to Abraham only . Because it was a Seal of that Righteousness Abraham had , being yet Uncircumcised , and such a Righteousness , none of his Seed ever had actually , as he had it ; ( neither of his fleshly , nor spiritual Seed ) for first , Isaac had no such Faith before he was Circumcised , because Circumcised when but Eight Days old , and so were generally all his Seed , except you will mention such , who neglected to Circumcise their Children , and so Transgressed the Command of God , or mention Adult Proselites . But that will not help the Matter ; they must carry it to be a Seal to all that the Covenant of Circumcision belonged to , or else to none but to Abraham only : but to all , it could not be a Seal , as it was to Abraham , it being positively said , not to be a Seal of the Righteousness of their Faith , they should have after Circumcised , but of that Faith Abraham particularly had , being yet Uncircumcised . 4. The Scope and Drift of the Holy Ghost , proves it to be thus as we say ; for else , there 's no need for the Apostle to mention it , as a Seal of that Righteousness of Faith , he had before Circumcision , if others might have it in Circumcision , viz. The Righteousness of God , as 't is contained in the Covenant of Grace : ( for that they must say , or they say nothing ) And it farther appears by what the Apostle speaks , viz. That he might be the Father of them that believe , that were not Circumcised . If it had been in Circumcision , or after Circumcision , What Argument would there have been in the Case , i. e. That Abraham should be the Father of those that believe , that are not Circumcised . Therefore , in direct Opposition to what Dr. Ames speaks , as cited by Mr. Flavel , I must say , The main Drift and Scope of the Apostle's Argument from the Coherence of the Text , is to take off the Jews from seeking any spiritual Benefit from Circumcision , or the Law , but by Faith , only seeing ; Abraham was Justified , and received the Righteousness of Christ , by Faith , before he was Circumcised , or without Circumcision ; and his receiving Circumcision , sealed not only the Righteousness of Faith to him , which he had , being Uncircumcised , ( and so to none else ) but also , his being the Father of all that Believe , whether Circumcised , or not Circumcised . 5. But again , it must be granted to belong to Abraham , only as a Seal , because St. Paul , speaking of Circumcision , Rom. 3.12 . says , The chief Advantage , or Privilege , they had thereby , was , because that unto them was committed the Oracles of God. Certainly , he would not have called that the Chief , if Circumcision had been given in common , as a Seal of the Righteousness of Faith : However , when he is a treating of the Privileges that come by Circumcision , surely he could not have forgotten this , viz. that it was a Seal of the Righteousness of Faith. 6. Let not Men mistake themselves any more , for evident it is , that Circumcision , as 't is called a Seal to Abraham , so it did not seal to him something , which he then had not , but might have ; but it did seal , really , and truly , the Righteousness of that Faith , which he at that time had : If therefore you Baptize Children , who before they are Baptized , do truly believe ; no body will be dispeased with you , or if you can prove , your Infants have really and truly such a Faith as Abraham had , and that their Baptism doth seal that Faith to them for Righteousness , which Circumcision sealed to Abraham , you do your business : But Sirs , pray what Blessings of the Covenant of Grace , doth Baptism now seal to your Infants ? O , says one , the Covenant is theirs , it belongs to them , and shall we deny them the Seal ? what , not let them have a bit of Wax ? But stay a little , you must first prove the Covenant of Grace , doth indeed belong to Believers Children as such , before you talk at such a rate as you do . A Seal , all Men know , makes firm and sure all the Blessings to the Person , to whom it is sealed , which are contained in the same Covenant , to which it is fixed : Therefore , take heed you do not blind the Minds of People , and deceive them , by making them think they are in Covenant , when indeed it may be no such thing . 7. Besides , if Circumcision was the Seal of the Covenant of Grace , then it would follow , that the Covenant of Grace made with Abraham , is Abrogated ; for the breaking off the Seal , all Men know , cancells the Covenant , and makes it of none Effect : And that Circumcision , which you call the Seal of the Covenant of Grace , that was made with Abraham , is broke off , or torn off by the Death of Jesus Christ , is evident ( And this proves , if it was a Seal of the Sinai Covenant , which I say , not but only a Sign ) that Covenant is gone , because the Seal is broken off . 8. Circumcision was so far from being a Seal of the Covenant of Grace to all , to whom it did b●long , that it sealed not all those outward Blessings to the Bond-men , or such who were bought with Money , and so were admitted to dwell in Abraham's Family ; for it did not seal to them all the outward and external Privileges of the Commonwealth of Israel ; for they only belonged to those who were natural Israelites . Now , from the whole , it seems to me to be a strange Thing , which is lately asserted , viz. That the Infant Seed of Believers , ( during their Infancy ) have all of them a certain Interest in the Covenant of Grace : By vertue of which , they are compleatly Justified before God , from the Guilt of Original Sin , both Originans , and Originations ; and yet , when they come to Years of Discretion , may ( yea must ) by their actual closing with , or refusing the Terms of the Covenant , either obtain the continuation , and confirmation of their Covenant Interest , or be utterly , and finally cut off from it , and so perish Eternally in their Ignorance of God , and Rebellion against him . Answer , To which I must say , That they seem to make the Covenant of Grace , such a Conditional Covenant , that renders it in Nature and Quality , like the Sinai Covenant , or Covenant of Works , i. e. If they perform the Righteousness required , they shall live ; if they Obey not , or make not Good , this pretended Covenant of Grace , they shall dye , or be cut off : Let our Brethren , who are sound in the Doctrine of Free-Grace , consider this . 2. And as the Promises of the New Covenant , will admit of no such partial Interest , ( saith a Learned Author ) so neither can this Opinion consist with the Analogy of Faith , in other Respects ; for either the stain of Original Sin , in these Infanrs is purged , and the dominion of Concupiscence in them destroyed , when their Guilt is pardoned , or it is not ; if it be , then the Case of these Infants , in point of Perseverance , is the same with Adult Persons , that are under Grace , by actual Faith ; and then a final Apostacy , from the Grace of the New Covenant , must be allowed to befall the one , as well as the other , notwithstanding all Provisions of that Covenant , and Engagement of God therein , to make the Promise sure to all the Seed , Rom. 4.16 . But this the Author will not admit : If he say , That their Guilt is pardoned , but their Natures are not changed , or renewed , nor the Power of Original Corruption destroyed , so as that Sin , shall not have Dominion over them ; it will be replyed , That then , notwithstanding their supposed Pardon , they remain as an unclean Thing , and so uncapable of admission into the Kingdom of God. Thus this worthy Author . 3. To which let me add , Certainly if Divine Habits were in those Infants , they would immediately be manifested ; or be sure when they are grown up , would appear in them by gracious Operations flowing from thence : But since those Acts , or Products of such a gracious Habit , appear not in them , 't is evident , they never had them infused . 4. All that are in the Covenant of Grace , ( if they live ) the Fruits of Faith and Holiness , will flow naturally from those sacred Habits , God hath by his spirit planted in them , as heat and light doth from the Fire , when 't is kindled on the Hearth . The Truth is , such who are united to Christ , and have Faith in him , and so are actually in the Covenant of Grace , are also washed and purged from Sin , and Pollution , see Ezek. 16. Rom. 5.14 . Act. 15.10 . None can have Union with Christ , but by the in-dwelling of the Holy Spirit ; and wheresoever the Spirit of Christ is , it applies , The Blood of the Covenant , not only for Pardon , but also for the purging the Conscience from dead Works , to serve the living God : And therefore , ( as the same Learned Author observes ) as certain as any derive a New Covenant Rite from Christ for Pardon , they also receive a vital Influence from him , for the renovation of their Natures , and conforming their Souls to his Image : Therefore , to assert , That the Grace of Christ , is applied to some , for remission of Sins only , or that the guilt of any Sin , can be pardoned to any Person , and yet that Sin retains its Dominion over them , is a Doctrine , I understand , not to be sound , or agreeable to the Doctrine that is according to Godliness . 5. To conclude with this , 't is evident , these Men must , by their Notion , make every believing Parent to be ( considered in respect of that Covenant made with Abraham ) a common Head and Father , not only to his own natural Seed , but to all Believers also , as Abraham was , and then it would follow , that there are as many common Fathers , like as Abraham was so called , as there are believing Men in the World , and so a knowing , or knowledge of Men still after the Flesh , which the Apostle disclaims , 2 Cor. 5. 17. Besides , the Thing is usurp'd in it self : Therefore , let all know , That a Believers Right to the Blessings of the Covenant of Grace made with Abraham's , or by vertue of that Promise made with him , do relate to such a Seed as do believe , and not as Co-ordinate with him , in Covenant Interest ; they are not each one , by this Covenant , made the Father of a Blessed Seed , as Abraham was the Father of the Faithful , neither can they claim the Promise for themselves , and their Seed , according to the Tenour of Abraham's Covenant , as he might , ( as this Author observes ) but they must believe as Abraham did , or have a Faith of their own : For if ye be Christ's , then are ye Abraham 's seed and heirs according to the Promise , Gal. 3 29. This the same Author notes . Obj. 7. The Covenant of Circumcision , was an Everlasting Covenant , therefore it was the Covenant of Grace . Answ. I Answer , 'T is not unknown to our Opponants , that the Hebrew Word , for Everlasting , sometimes signifies no more then a long continuance . of time . — And so extensive was the Promise of God's peculiar Favours to the natural Seed of Abraham , and the original of their Claim there-from that the severity of that Law afterwards given to them , was so far restrained , as that ( notwithstanding their manifold breach of Covenant with God , and forfeiture of all legal Claim of their Right and Privileges in the Land of Canaan thereby ) that they were never utterly cut off from that good Land , and ceased , to be a peculiar People unto God , untill the end or period of that time , determined by the Almighty , was fully come ; which was the Revealation of the Messiah , and the setting up his spiritual Temple , under the Dispensation of the Gospel ; and thus far , the Word Everlasting doth extend . 'T is said , God promised to give the Land of Canaan to Abraham , and to his Seed for ever ; and again , Gen. 17.8 . for an everlasting Inheritance ; whereas it is evident , they have for many Ages , been dispossessed of it : Nor may this seem strange , if we consult other Texts , where the same Terms are used with the like Restriction ; for the Priesthood of Levi , is called an Everlasting Priesthood , Numb . 25.13 . And the Gates of the Temple , Everlasting Doors , Psal. 24.6 . so the Statute , to make an Atonement for the Holy Sanctuary , and for the Tabernacle , and for the Altar , and for the Priests , and for all the People of the Congregation , is called , an Everlasting Statute , Levit. 16.34 . And this shall be for an everlasting statute , &c. So that from hence 't is very clear , that the Word Everlasting is to be taken sometimes with Restriction , and referrs to the end of that Dispensation , to which the Law , Statute , or Covenant did belong ; and when Christ came , as all Mosaical Rites ended , so did the Covenant of Circumcision also . God never said , he would be the God of Abraham's natural Seed as such , as he gave himself to him , and to all his true spiritual Seed ; for to them he gives himself , or an Interest in all God is , or has ( so far as communicative ) even for ever and ever , or to all Eternity ; the Covenant of Grace , being ordered in all things , and sure , 2 Sam. 23.5 . 'T is impossible this Covenant , and Covenant Blessings , which is comprehensive of all Grace here , and Glory hereafter , should referr to a certain Period of time ; and since he was not thus in Covenant with Abraham's carnal Seed as such , 't is evident , the Covenant of Circumcision , ( tho' called , an Everlasting Covenant ) was not the Covenant of Grace . And so much to this Objection . 8. Obj. There was never but one Covenant of Works , and that God made with Adam , and in him with all his Post●rity ; therefore the Covenant of Circumcision did not appertain in the Covenant of Works : See Mr. Flavel . Answ. First , Our Controversie , lies not so much about , the Covenant of Works , as given to Adam , but about the Nature of Sinai Covenant , since Circumcision appears to be of the same Nature with that : I do not say , in every respect , there is no difference between the Covenant of Works made with Adam , and that made with the Peop●e of Israel ▪ though the● differ not Essentially in Substance , 't is all one and the same Covenant , viz. Requiring compleat and perfect Righteousness . 2. Therefore , tho' there is but one Covenant of Works , yet there was more than one Addition , or Administration of the said Covenant : This is evident , although given upon a different end , purpose , and design , by the Lord. Adam's Covenant , I grant , had one end and design , and the Sinai Covenant of Works had another ; yet , may be , both , as to the Essence and Substance of them but one and the same Covenant : Which , doubtless , is all Mr. Cary intends . 1. Adam's Covenant had Happiness , and Justification in it , by his perfect Obedience thereto ; and he being able , in the time of his Innocency , to keep it , he was thereby Justified . 2. But the Second Edition , or Ministration of the Covenant of Works , given to the People of Israel , tho' in its Nature and Quality , it was a Covenant of Works , and one with the former , yet it was not given for Life or to Justifie them , nor was it able so to do , by reason of their Weakness through the Flesh , Rom. 8.3 . But it was added because of Transgression . 1. To restrain Sin , ( or as I said before ) to regulate their Lives under those external Covenant Transactions of God with them , as his People , as before expressed . 2. To make Sin appear exceeding sinful . 3. To discover to them , what Righteousness it is God doth require , in order to the Justification of the Soul in his Sight . 4. To make known to them thereby , what a Righteousness Man , originally , in the First Adam , had , and lost ; and 5 thly , It did discover their woefull Condition to them , and might put ●hem upon seeking Relief and Justification , by the promised Seed , and so be as a School-Master , to bring them to Christ. 6. That in their Conformity to it , to their utmost Power , to continue ●ll those outward Blessings , and Privileges to the House , or Church of Israel , as God promised to Abraham upon that Account ; for 't is evident , the Promises made to them , upon their Obedience , were Earthly and Temporal Promises , and not Spiritual . Hence the Apostle saith , the New Covenant is established upon better Promises . — And Now , that the Sinai Covenant was a Covenant of Works , ( as considered ●n it self ) notwithstanding the end and design of God therein , ( I find many of our sound Protestant Divines do affirm ) tho' given with a merciful and gracious intention ▪ or in subserviency to the Gospel . 1. It commanded , or did require perfect or compleat Obedience . 2. On these Terms , Do and Live. 3. It gave no strength , nevertheless , to perform what its just Demands were : Hence the strength of Sin is called , the Law ; it did Condemn , but could not Save . 4. Nor was there any Pardon , or Remission of Sin , by that Covenant , for any Soul that broke it ; for , He that despised against Moses's Law , dyed without mercy , under two or three witnesses , Heb. 10.28 . — Moreover , 5. It cursed all that did not continue in all Things that were contained in the whole Book of the Law to do them , Gal. 3.10 . 6. The Holy Ghost calls it the Old Covenant , in contra - distinction , and direct Opposition to the Covenant of Grace , or Gospel Covenant . The law is not of fait● : but , the man that doth those things , them shall live in them , Gal. 3.12 And tho' Moses was the Mediator of that Covenant , yet he was but a Typical Mediator , and stood between God and them , to plead for the Blessings of that Covenant , and to prevent the Threatnings of Temporal Judgments ; for there was never but one Mediator between God and us , upon a spiritual Account , i. e. To stand between eternal Wrath and us , or to make Peace with God for our Souls . — Take what the Learned Bishop Usher hath said about the Law , as a Covenant of Works , viz. Quest. How doth this Covenant ( i. e. The Covenant of Grace ) differ from that of Works . Answ. His Answer is much every way , for first , in many Points , the Law may be conceived , by Reason ; but the Gospel , in all Points , is far above the reach of Man's Reason . Secondly , the Law commandeth to do good , and giveth no strength ; the Gospel enableth us to do good , the Holy Ghost writing the Law in our Hearts . Thirdly , The Law promised Life only , the Gospel Righteousness also . Fourthly , The Law required perfect Obedience , the Gospel , the Righteousness of Faith. Fifthly , The Law revealeth Sin , rebuketh us for Sin , and leaves us in it , but the Gospel doth reveal unto us Remission of Sins , and freeth us from the Punishment belonging thereunto . Sixthly , The Law is the ministration of Wrath , Condemnation , and Death ; the Gospel is a ministry of Grace , Justification , and Life . Seventhly , The Law was grounded on Man's own Righteousness , requiring of every Man , in his own Person , perfect Obedience , Deut. 27.26 . And in default , for satisfaction , everlasting Punishment , Gal. 3.10 , 12. But the Gospel is grounded on the Righteousness of Christ , admitting Payment and Performance in another , in behalf of so many as receive it , Gal. 3.13.14 . Bishop Usher's Summ and Substance of Christian Religion , p. 159. A multitude of Protestant Writers , I might produce , who all assert the same Doctrine . And if the Sinai Covenant was not a Covenant of Works , Why do all our Brethren say , as it was a Covenant of Works , 't is done away ? and , Why doth the Apostle say , Christ is the end of the Law , as touching Righteousness ? It is not abolished , or done away , as 't is a Rule of Righteousness , for as so it abides , as a perpetual Rule and Law to us . Therefore , I wonder at Mr. Flavel's Out-crys against Mr. Cary , as if it was impossible for the Saints to be under the Covenant of Works , under the former Dispensation , and yet in the Covenant of Grace ; for I would know , Whether or not , they were not , at that time , under the Ministration of that Covenant ? but what , tho' no sooner did they believe in Christ , the Promised Seed , but they were delivered from the Curse of the Law. Nor is this any strange Thing , For are not all now , in these Days , under the Dispensation of the Gospel ? yet , untill Men and Women believe in Christ , they abide still under the Curse of the Law of the First Covenant ; for Christ is not the end of the Law to all the World , ( so as some erroneously assert , i. e. all are justified in God's sight , from the Curse of the Law ) but he is only the end of the Law , touching Righteousness to every one that beleiveth , to them , and to no other Adult Person : Therefore Men might be under the outward Dispensation of the Law of Works , and yet through Faith , be Justified ; and also , others may be , and are now , under the Dispensation of the Gospel ; and yet , for not believing in Christ , be Condemned , and under the Curse of the Law : For the Gospel is not the Cause of our Sickness , but our Cure ; none believing , is the refusal of the Medicine : So that there 's no Reason for him to say , ( because we assert this ) That the Godly , under that Dispensation , hung mid-way , betwixt Life , and Death , Justification , and Condemnation ; and after Death , mid-way betwixt Heaven , and Hell , p. 180. Therefore , as all that lived under the Dispensation of the Law , or Covenant of Works , were saved by Faith , in the Promise of Christ , or by the Covenant of Grace , Abraham ( saith our Saviour ) saw my Day , and was glad , so without Faith , or Interest in Christ , such that live under the Dispensation of the Gospel , cannot be saved ; nor are they delivered from the Curse of the Law , or Covenant of Works . Therefore , ( to conclude with this , ) 't is evident , the Covenant of Works , though but one , ( as to the substance of it ) yet there was several Ministrations of it ; as it was given also upon different Ends , and Designs by the Lord : And therefore , because the said Covenant of Works was first given to Adam , ( by vertue of which he was accepted , and justified in his Innocency ) Could not God give forth a Second Addition , Ministration , or Transcript of his Righteousness , and Holy Law , requiring perfect Obedience , though not to Justification , yet to aggravate their Sin , and so to their just Condemnation ? And doth not the Apostle assert the same Thing ? Rom. 3.19 , 20. compared with Rom. 7.13 . Gal. 3.19 . But saith Bishop Usher . Quest. Doth not God wrong to Men , to require of him , that he is not able to perform ? Answ. He Answers No ; for God made Man so , that he might have performed it ; but he , by Sin , spoiled himself , and Posterity of those Gifts . Therefore , To proceed ▪ I do affirm , That always , generally , when the Apostle speaks of the Old Covenant , or Covenant of Works , he passes by , in silence , the Covenant made with Adam , and more immediately , and directly , applies it unto the Sinai Covenant , and to that of Circumcision , as all careful Readers , who read the Epistles to the Romans , Galatians , and to the Hebrews , may clearly find . And farther , to evince the Truth we contend for ; 't is evident , That although there is ( and ever was ) but one Covenant of Grace , yet nothing is more plain then that there were several distinct Additions of it , altho' we say , the Promise or Gospel Covenant , was one and the same , in all Ages , in respect of the Things promised , with the Nature and Quality thereof ; which is a free and absolute Covenant , without Works , or Conditions of foreseen Acts of Obedience , or Righteousness done , by the Creature whatsoever , Rom. 4.5 . The Substance , and Essential Part of this Gospel Covenant , as to the Promises of it , is Christ , Faith , a New Heart , Regeneration , Remission of Sins , Sanctification , Perseverance , and everlasting Life : Yet , this Evangelical Covenant , had divers Forms , Additions , or Transcripts of it , which signified those Things , and the various Sanctions , by which it was given forth , and confirmed . To Adam , the Promise of it was under the Name Of the Seed of the Woman , bruising the Head of the Serpent . To Enoch , Noah , &c. in other Terms . To Abraham , under the Name of His Seed , in whom all the Nations of the Earth should be blessed . To Moses , by the Name of A great Prophet among his Brethren ; and it was signified also unto him under dark Shadows , and Sacrifices . Unto David , under the Name of A Successour in his Kingdom . To other Prophets , more clearer still made known , Unto as a Child is born ; a Woman shall compass a Man ; a New Covenant I will make , &c In the New Testament , in plain Words , We all , with open face , beholding , as in a glass , the glory of the Lord , 2 Cor. 3.18 . But now , because there were so many Additions , or Ministrations of the Gospel , or New Covenant , Doth it follow , there are so many New Covenants ? This being so , Mr. Flavel hath done nothing to remove Mr. Cary's Arguments , but they stand firm : For he says not , That the Sinai Ministration of the Covenant of Works , was ordained to justifie Mankind ; nor was it possible it could , after a Man had sinned ; and yet in its Nature , an absolute Covenant of Works , or do for Life , or Perish . The Man that doeth these Things , shall live in them . Obj. 9. Circumcision could not oblige the Iews , in its own Nature , to keep the whole Law , because Paul Circumcised Timothy : If , in the very Nature of the Act , it had bound Timothy to keep the Law for Iustification , how could it have been Paul's Liberty so to do ? saith Mr. Flavel , which he asserts it was , Gal. 2.3 , 4. p. 226. Answ. 1. That Circumcision did oblige the Jews to keep the whole Law , is evident , Gal. 5.3 . and , as I hinted before , our Learned Annotators , on the said place , speak the same Thing positively . Take more largely their very Words : They were obliged to one Part of the Law ; they must be obliged to all other Parts of it ; besides , that Circumcision was an owning , and professing Subjection to the whole Law , &c. Obj. But did not the Fathers then , by being Circumcised , acknowledge themselves Debtors to the Law ? ( he Answers ) Yes , they did acknowledge themselves bound to the observation of it , and to endure ( upon the breaking of it ) the Curse of it ; but they were discharged from that Obligation , by believing in Christ , who was made a Curse for them , that he might redeem them from the Curse of the Law. Thus Pool's Annotations . 2. But , as to Paul's Circumcising Timothy , it was , when he knew Circumcision was abolished ; and therefore , it could not oblige him , Paul well knew , to keep the Law. Sith no Law , in its own Nature , can oblige any Person , according to the Nature , and Quality of it , when 't is abrogated and in no force , tho' he saw it was his Liberty , for some Reasons to do it : But those Christians , corrupted by false Teachers , did not believe , That Circumcision , and other Legal Rites , were abolished , but that they were in full Force as ever ; and therefore , he tells them , ( granting it was , as they believed ) if they were Circumcised , they were obliged to keep the whole Law , tho' his great Design was to take them off from seeking Justification by Works . Therefore , 3. 'T is evident , Paul did not Circumcise Timothy , in Obedience to the Law given by the Lord ; but for other Politick Reasons , in complying with the weakness of some Jewish Christians : After the same manner he submitted to some other Rites also , of the Ceremonial Law , as shaving the head , and purifying himself , which was then also abolished , tho' not deadly , say Expositors , then though those Ceremonies , were dead , and so nothing in them , Act. 21.24 . Circumcision was , alas ! dead , and this Paul knew , therefore could not hurt Timothy : But those , to whom he wrote , thought it was alive ; and therefore , it would not only hurt , but destroy them , or be destructive to them , upon the Account of the Obligation it lay them under , if it was as they conceived . This being so , What is become of Mr. Flavel's Argument , which he makes such boast of , as if unanswerable ? pag. 231. Obj. 10. The Root is Holy , therefore the Branches ; that is , as Abraham was Holy , so were all his Seed ; and as Believers are Holy , so are all their Children ; and as the natural Branches of Abraham was broken off for their Unbelief , so the Gentiles are grafted in , in their stead , and succeed in their Privileges , and so their Seed are Holy , with an external relative Covenant Holiness , Rom. 11.16 . and therefore , may be Baptized , and have Right to Church Membership . * Answ. There is a Two fold Holiness spoken of : 1 st . An external foederal Holiness . 2 d. A True spiritual inherent Holiness . Now the Children of Believing Gentiles , are not Holy with an external relative foederal Holiness nor have they a Right to Baptism , nor Church Membership , for Two Reasons : First , Because Baptism is of mere positive Right , nothing but a Command , Example , or some well grounded Authority from Christ , that can give them a Right thereto . Secondly , Because the Gospel Church is not constituted , as the Jewish Church was , 't is not National , but Congregational ; it consisteth not of the carnal Seed as such , but only of the spiritual Seed , i. e. Adult Persons who believe . Where do we find , in all the New Testament , That the Children of Believers as such , were Baptised , and taken into the Church , as being in an external relative Covenant ? Holy Mr. Tho. Goodwin ( as I find him quoted by a Learned Writer , in a Book called Two Treatises , p. 6● . ) saith , In the New Testament , there is no other Holiness spoken of , but Personal , or Real , by Regeneration ; about which , he challenged all the World , to shew to the contrary . I have shewed you , The Ax is laid at the Root of all external , relative , foederal , Holiness , which qualified under the Law , for Jewish Ordinances , and Church Membership . — But 3 We will now come to examine this Text of Holy Scripture , Rom. 11.16 . There are various Interpretations of what is meant by the Root in this place . 1. Some understand it of the Covenant . 2. Some of Christ. 3. Some of Abraham , Isaac , and Jacob. 4. Some of Abraham only . I now agree with the last , and say Abraham is the Root spoken of here : But pray observe , as he was a Two-fold Father , so he was a Two-fold Root : First , The Father , or Root of all that believe , Secondly , The Father , or Root of all his Natural Seed as such ; but this place referrs to him as he was the Root of all his True spiritual Seed ; and if so , the Holiness of the Branches is real , spiritual , and internal ; ( and not external foederal Holiness ) for such , as is the Holiness of the Root ( as meant here ) such is the Holiness of the Branches ; but Abraham was believingly , personally , spiritually , and internally Holy , Ergo , such are all the Branches spoken of here . And indeed , for want of Faith , and spiritual Holiness , that was in the Root . were many of the Natural Branches broken of , from being any more a People , in an external Covenant Relation with God ; for this is the Covenant I have shewed , The Ax is now laid at the Root of , viz. the External Covenant . The Jews were broken off , or cut down by their Unbelief ; their Old Church State , and Covenant being gone , they not believing in Christ , and so united to the True Olive , and the Gentiles by Faith , were grafted in ; they having obtained the Fatness of the Root , o● Faith , and Righteousness of Abraham , and of the Covenant of Grace made with him , who is called , The Father of all that believe . A Learned Writer says , 1. The Holiness here meant , is First , in respect of God's Election , i. e. Holiness , personal and inherent in God's intention . 2. It is also a Holiness , derivative , not from any Ancestors , but Abraham , not as a natural Father , but as a spiritual Father , or Father of the faithfull ; and so derived from the Covenant of Grace made with Abraham . From hence it appears , There is nothing in this illustrious Scripture , for what these Men bring it , who think hereby to prove a Holiness , which the New Testament knows nothing of ; applying , the Holiness and Insection to outward Dispensation , only in the visible Church , which is meant of Saving Grace , in the invisible , and make every believing Parent , like Root to his Posterity with Abraham , to his Seed ; which we deny . Let therefore the Jews Covenant , standing before they were broken off ( from being any more a Covenant People ) be what it would , I am sure no Gentile is graften into Christ , nor Jew neither , but by Faith ; nor can any be grafted into the Gospel Church , without the Profession of such a Faith. The Jews , 't is true , were broken off by their Unbelief , and were also now no more a Church ; nor is there ( as I said once before ) any such kind of Church , constituted under the Gospel Dispensation , as theirs was , viz. A National one : For they , amongst the Jews , who were True Believers , ( or the spiritual Seed of Abraham ) who receiving Jesus Christ by Faith , were planted a new into the Gospel Church ; and between them , and Gentile Believers , there is no difference , since the middle Wall of Partition is broken down , Eph. 2.14 . Jew , and Gentile , stand now by Faith , and not by external , relative Covenant Holiness . Thou standeth , ( saith Paul ) by Faith : O Believer ! ( mark it ) not by Birth , Privileges , but by by Faith ; ( as worthy Mr. Gary observes ) Thy standing is by Faith , yet not thy Seed by thy Faith , But thou thy self by thine ; and they , by their own Faith ▪ Faith is that , by which ( thou standing , and not thy Seed ) hast Right to stand in the Church , and not thy Seed ; but if thy Seed have Faith , and thou hast none , then they have Right in this Church , and thou shalt be excluded . And , although under the Law , we deny not , but that the natural Seed , or Progeny of Abraham , were all Holy , with an External , Ceremonial , Typical Holiness ; and consequently , they were then admitted to an external Participation of Church Privileges ; yet now 't is otherwise , Old things are passed away , and all things are become new ; now we know no Man after the Flesh , 2. Cor. 5.16 , 17. That Old Church State is dissolved , and manner of Admission into it , by external Birth , Privileges , or ●●●●●ive Covenant Holiness ; and 't is very evident this was effected by the Death of Christ : See Eph. 2.14 . For he is our peace , who hath made both one , and hath broken down the middle wall of partition between us ; Having abolished in his flesh , even the law of commandments , contained in ordinances , for to make in himself , of twain , one new man , so making Peace , vers . 15. The Legal External Covenant made with the Jews , whilst it abode , was a Wall of Separation , or Partition between them , and the Gentiles , and caused Enmity in them both , in the Jews , because they contemned the Gentiles , as a People Unclean , and Abominable ; not being Circumcised , they Hated them : And the poor Gentiles , they seeing themselves out of the Covenant , and so deemed Strangers and Foreigners , and without God in the World , they envied the Jews : But now Jesus Christ has broken down this Wall of Partition , and slain the Enmity that was between them , which was the Ceremonial Law , and Covenant of Circumcision , and all other external Privileges , as they were God's peculiar Covenant People , and these being abolished , and gone , now both Jew and Gentile are made one in Christ , and become one new Body , or Church , viz. A Christian Gospel Church : And hence he adds , And , that he might reconcile both unto God , in one body by the Cross , ver . 16. That is , The outward Wall of Jewish Rites , and Privileges being gone , Christ thereby designed , to bring both Jew , and Gentile ( viz. all the Elect ) unto God , and both into one Church State , no Person , nor People now , having any external Privilege above others , by the Gospel Covenant : And if the Jews external Birth-Privileges , were a Wall of Partition between them , and the Gentiles , let Men take heed how they set up another like Wall of Partition among them , who are Believers , and their Seed , and Unbelieving Gentiles , and their Seed , lest that prove a ground and cause of like Enmity between believing , and unbelieving Gentiles , as the Old Rites , and Covenant Privileges did , between Jews , and Gentiles . But to open that Text , Rom. 11.16 . a little more fully , as I have formerly done , 't is evident the Apostle , in the 9th . and 10th . Chapters to the Romans , is treating of the Election of Grace , and of the Covenant of Grace , God made with Abraham : These were his People which he had not cast away , chap. 10.1 . And of this sort , God had 7000 in Elias's Days , ver . 4. Even so , saith he , at this present time also there is a remnant according to the election of grace , ver . 5. Hence he says , What , then Israel hath not obtained , &c. but the Election hath obtained , and the rest were blinded , ver . 7. He farther shews , That abundance of the natural Seed of Abraham , were broken off , How were they broken off ? Why , for their Unbelief ; they not Receiving Christ , but Rejected Him , and the Gospel : And the New Church State were broken off ; but that the Gentiles might not boast over them , the Apostle shews , There is ground left , to believe , all those that belong to the Election of Grace , shall , in God's due time , be brought in again , and so partake of the Blessings of the Gospel Covenant , or Promise of Grace made to Abraham's spiritual Seed ; and to prove this , he in ver . 16. lays down an Argument ; For , if the First-fruits be Holy , the Lump is also Holy , and if the Root be Holy , so are the Branches . By the Root , I understand ( as I said before ) Abraham , is meant , Root , and Father , signifying here the same thing ; Abraham being counted the Root , or Father , as God represents him , ( not only of his own natural Off-spring ) but of all that believe , or the Root of all his true , holy , and spiritual Seed , and so intended here . By the First-fruits , may be meant , Isaac , Iacob , and all the Holy Patriarchs , for they were given to Abraham , as the First-fruits of the Covenant of Grace , or Free Promise of God to him ; and these were Holy , with a true , spiritual , personal , and inherent Holiness : Also , Thirdly , By the Lump , may be meant , ( and doubtless is ) the whole Body of the Elect , or spiritual Seed of Abraham , from the time the First fruits were given to him , untill the Gospel Days , or whole Lump of God's true Israel , who also were all Holy as the Root , and First-fruits , were Holy. Fourthly , by the Branches , he means , the true spiritual Seed of Abraham , or the Elect Seed , that then were living at that present time , as ver . 5. Even so then , at this present time also , there is a remnant , according to the Election of Grace . And these were Holy likewise , even as all the rest , both as the Root ; First-fruits , and Lump , or whole Body were Holy ; that is , all the the spiritual Seed of Abraham , were like himself , viz. Holy , in a Gospel Sense , with a personal and inherent Holiness . Now observe , he speaks of some Branches that were broken off , these seemed to be Branches , or Children of Abraham : And so they were according to the Flesh ; ( but were like those Branches in Christ , who bear no Fruit , Joh. 15.2 , 3 , 4. and therefore taken away ) he alludes , to the natural Seed of Abraham , to whom he stood , not , as a spiritual Father , or Root , but as a natural , and legal Father , as they were a National Church , and sprang from him as such , to whom the external legal Covenant was made ; and these as such , for rejecting of Christ , were broken off , ( 1. ) Not broken off from the Election of Grace , for to that they did not belong . ( 2. ) Nor were they broken off of the Gospel Church , for they never were grafted into that : but ( 3 dly , ) they were broken off from being any more a Church , or People , in Covenant with God , the whole Old Church State , and Constitution , being gone , by the coming in of the Gospel Dispensation , and they not closing in with Christ , in the Covenant of Grace , and Gospel Church , but utterly rejected him , and the New Church State : For this they were broken off as a lost People , because not re-planted , or implanted into Jesus Christ , and the true Gospel Church , the Old being gone , quite rased , and taken away : They have now no Root to stand upon , having lost their Legal standing , and Privileges , as Abraham was their Father , upon that very Foot of Account , and they not appearing to be the true Branches , or Seed of Abraham , as he was the Father of all the Faithful , or of all the Elect Seed , they must , of necessity , from hence be broken off , from being the People of God , or belonging to any Common Head , or Root , in any Covenant Relation to God , at all : The Dispensation being changed , the Old House pulled down Agar , and her Son , cast out . Old things past away , and all things being now , become New. But this New State , New Blessings , and New Church Privileges they rejected , and so were the natural Branches broken off , and the Gentiles ( who were wild by Nature , that is , never were in any visible Covenant State with God , nor , in any sense , related to Abraham , as a Root ) were grafted into the True Olive , Jesus Christ , and into the Gospel Church and so Partakers of the sap and fatness of the Root , and of the Olive , that is , of the spiritual Blessings of Christ , and of the Covenant of Grace made with Abraham , and Privileges of the Gospel Church ; and this they received , and partook of us , as being first grafted by saving Faith in Christ , and so united to his Mystical Body . But since there are a great Number of the natural Branches , that are beloved for their Father's sake , that is , for their Father Abraham's sake , as the Root , and Father of all the Elect Seed , they shall , in due time , be grafted in again , and so become a People visibly owned of God , and in Covenant with him , as the True Seed now actually are , and formerly were . And if this be considered ▪ What doth this Text do , to prove the natural Seed of Believers are in the Gospel Covenant , or are externally , relatively , and foederally Holy ; for if the natural Seed of Abraham can lay no claim , nor have any Right to Gospel Precepts , or Privileges as such , but are broken off , What ground is there for us , to think within our selves , that we , or our natural Off-spring , as such , should be taken in , and so another Wall of Partition , and cause of Enmity , set up between believing , and unbelieving Gentiles , and their Seed as such ? The Apostle speaks , not of Branches , or of being Holy with an external , relative Covenant Holiness , but of such a spiritual Gospel Holiness that was in the Root , viz. Abraham , who believed in God , and it was counted to him for Righteousness : And thus , all his true spiritual Seed , who are actual Branches and in Covenant are Holy , and also , all the Elect of Abraham , not yet called , are discretively Holy , or in God's sight so , who calls things that are not , as if they were ; they are all Holy in his Account , and beleved for their Father's sake , with whom the Covenant of Grace was made for himself , and all his spiritual Seed : And 't is from this Argument , the Apostle argues , for the calling of the Iews , and grafting them in , who belong to the Election of Grace . — Therefore , there is no ground for Infants Church Membership , or Baptism , from hence ▪ and those who make every Believer a common Head , or Root of their natural Off-spring , as Abraham was , either way , know not what they affirm , nor what they say : see Rector Rectified . Moreover , the Jews , who were broken off , are still the natural Seed of Abraham ; and if therefore , this Holiness was an external , relative , foederal Holiness ▪ they are still in that Sense Holy , as far forth as any Child of believing Gentiles as such , can be said to be ; but , 't is evident , this is not that Holiness , of which the Apostle speaks , nor is there any such Holiness , under the Gospel Dispensation , spoken of , as to that Text , in 1 Cor. 7.14 . Else were your Children unclean , but now are they Holy — this is so fully answered in that late Treatise Entituled , The Rector Rectify'd , &c. that I shall speak nothing now to it ; for from the Scope of the place , 't is evident , the Apostle speaks of Matrimonial Sanctification , and of the Holiness of Legitimation , see pag. 134. to 140. so that there Mr. Rothwell hath his Arguments answered , touching Infants faedoral Holiness under the Law , &c. Obj. 11. If the Children of Believers , as such , are not now under the Gospe● in Covenant with them , and so to be admitted Members of the Church as formerly , then the Privileges of the Gospel Covenant ( and Membership ) are straitned , and fewer than they were under the Law , Mr. R's . Paedo-Baptismus pag. 2.3 . Answ. 'T is not once to be supposed , but that the External or Temporal Privileges of the Iews under the Law , were more and larger ( as well as Church-Membership ) than those we have under the Gospel Dispensation , since their Church was national , and their Promises and Privileges consisting in earthly Blessings : ( as they were a People considered in that old Covenant Relation ) for the Jewish Teachers or Priests of God had many external Privileges , which no Gospel Minister can once pretend unto . Minister's Sons had all a Right to the Ministry , they had a Right to the Tenths of all their Brethren's Increase and first Fruits , and a multitude of other Advantages besides , viz. they had a Civil Government of their own , Power to punish Capital Offenders with Death ; their Temporal Rulers were among themselves , but Christ hath not set up such a Gospel political Church-State , nor given such Power and such a Government to his Church under the Gospel : what will be in the Kingdom of Christ in the last days we know not . They had a lovely and fruitful Land given to them for their Inheritance , that flowed with Milk and Honey , they were promised outward Peace , Riches , and gathering of much Wealth , so are not we ; they had a glorious external Temple , and what not ; also all their natural Off-spring , were born Members of their Church . But none of these Privileges can we lay claim unto ; all that are to be admitted into the Gospel-Church , have only a Right by Regeneration ( by the second Birth ) and not by the first Birth , we are to expect Persecution and trouble in the World , and not Peace and Prosperity ; Poverty and Want , and not Riches or earthly Fulness : yet our Privileges are better and greater under the Gospel , than theirs were under the Law , the Gospel Covenant being established upon better Promises : Our Children when grown up , sit under the clear and glorious Light , and Preaching of the Gospel ; which they , and theirs had then held forth , but in dark shadows , moreover the Par●ition Wall being now broken down , the Gospel Church is not confin'd to the one People or Nation only , but now all , in all Nations of the World , who believe and embrace Christ by saving Faith ; whether Iews or Gentiles , are Joint-heirs together , and have Interest in like spiritual Blessings , now greater Infusions of the Spirit . Alas ! what Privileges had the poor Gentiles under the Law , and their Children ? Is not the matter well amended with us ? Sir , this being so , what is become of your Rational Arguments , for Infant Baptism ? p. 2 , 3. Obj. 12. Circumcision in the very direct and primary End of it , teached Man , the Corruption of his Nature by sin , and the Mortification of sin ; therefore 〈◊〉 Covenant of Works , or Condition of it . ( to this purpose Mr. Flavel speaks , pag. 231. Answ. I answer , though it should be granted , that Circumcision had such an End , yet that , that was the direct and primary End of it , he proves not ; for the direct and more immediate End and Design thereof ( we have proved ) was something else , although we grant it was a dark Sign , Type or Figure of that they speak of , viz. to discover the Corruption of Nature by sin , and the Mortification thereof , and so also did most of the Ceremonies of the Law : but doth it therefore follow , those Ceremonies ( and so Circumcision ) did not appertain to that Ministration of the Covenant of Works God gave by Moses to the People of Israel , which is abrogated and done away . Must the Shadow or Sign be part of the Substance , or belong , or appertain to the Substance ? Wherefore , ( as Mr. Cary well saith , ) until they can prove the Sinai Covenant and Ceremonial Law , &c. not to be in their own Nature a Covenant of Works , this which they object here , has nothing in it ; since Sacrifices , the Passover , &c. as well as Circumcision , were Types of Christ , and other Gospel-Mysteries likewise : and indeed Mr. Flavel seems to me to run upon a Mistake all along in his Answer to Mr. Cary , as if the latter makes no distinction between Adam's Covenant of Works , and those after Administrations of the same Old Covenant : for Mr. Cary , I am satisfied , means no more than what I have said , viz. That they agree in Nature and Quality , tho' Adam had Life and Justification by his own perfect Obedience unto that Law or Covenant , while he stood , and it was given to him to that end ; yet God gave not the Sinai Covenant , which required perfect Obedience , to the end Man might be thereby justified ; nor was it possible he could , since he had sinned , and lost his power to obey : but that Law contains a clear Transcript of the first Law , and so of the Holiness of God , and of that Righteousness Man originally had , and lost ; and of the Impossibility of his being justified , without such a compleat and perfect Righteousness : but the Law as written in the two Tables , was given in Mercy ( upon the Score or Account I have mentioned ) to Israel , in Subserviency to the Gospel , and to it was annexed the Ceremonies , to shew that a plenary Satisfaction must be made for the breach of God's Holy Law , and that this must be by Blood , tho' not by blood of Bulls or Goats , but they might have understood , that by them , the Sacrifice and Blood of Christ was figured , could they have seen to the end , or purport of them . Therefore the true Distinction lies here , viz. Both are the first Covenant of Works ; both shew Man must live , and sin not , if he would be justified in God's sight : the first in Man's Innocency , answered the end of a Covenant of Works ; the second Administration thereof could not give Life , nor was it given to that end , but it answered the end for which God gave it : and so much to this Objection . Obj. 13. You cannot deny , but Circumcision sealed the Righteousness of Faith to Abraham , and how can you prove a Seal of the Covenant of Works can be applied to such a use and service ? Thus Mr. Flavel , p. 234. Answ. 1. I answer first , who of us say that Circumcision was a Seal of the Covenant of Works ? there is a great difference between a Seal of a Covenant , and that which was given as a Sign or Token of that legal and external Covenant God made with all Abraham's natural Seed as such , a●d that Circumcision was such a Sign we have before shewed ; as also of their having the Covenant or Law of Mount Sinai , and Land of Canaan given to them , &c. 2. But that Circumcision was a Seal of that Faith Abraham himself had , ( not being yet Circumcised ) and that he should be the Father of all that believe , Paul possibly affirms , Rom. 4.16 . and yet it might well be of use to him also , as a Sign or Token of those other Covenant Rights and Blessings granted to his natural Off-spring , is evident . 3. And from hence we have proved , that Circumcision could not be so , a Seal of the Righteousness of Faith to any other Person or Persons , none having the like Faith before they were Circumcised , as Abraham had ; nor were they made common Fathers to all true Believers , whether Iews or Gentiles . Obj. 14. Where the Covenant of Circumcision is by the Apostle contra-distinguished to the Covenant of Faith , Rom. 4.13 . the Law in that place , is put strictly for the pure Law of Nature , and metatypically signified the Works of the Law , p. 235. Answ. 1. I suppose no Man besides Mr. Flavel , ever asserted such a thing as this is : I would know how Circumcision ( a meer positive Precept ) came to be a part of the Pure Law of Nature ? for 't is evident , that the Law Paul contra-distinguisheth from the Righteousness of Faith , had Circumcision in it , or else the same Apostle needed not to have taken such pains to have distinguished between Circumcision and the Righteousness of Faith ; and had Circumcision appertained to the Righteousness of Faith , or been a Gospel Covenant , why doth he exclude it with the Law from being so counted ? read v. 10 , 11 , 12 , 13. 2. The Law therefore , of which the Apostle speaks , is that Ministration of the Law given to Israel , of which Circumcision was part , and so of the like Nature and Quality with it ; and both contra-distinguished to the Covenant of Grace , or to the Righteousness of Faith. And that the Law here is put strictly for the pure Law of Nature , is wholly without Reason , Proof ▪ or Demonstration ; what Law doth the Apostle speak of in the preceding Chapters , and also in this , see chap. 3.1 , 2. is it not that he calls the Oracles of God , or Lively Oracles , Act. 7.38 . given on Mount Sinai ? The Law of Nature , and the written Law contained in the two Tables ▪ are all one and the same Law ; as to the Substance of them , they are materially the same , tho' not formally ; both convinced of Sin , both bring Sinners under Guilt and Condemnation , and so that all Mouths may be stopped , and all the World become guilty before God , Rom. 3 19. both are a Rule to walk by , both Witnesses for God , but neither of them can give Life , nor justifie the Sinner in the sight of God , v. 20. Therefore neither of them are any part of the Covenant of Grace , for if one of them is a part of it , both of them are ; if the Law of Nature be not so , the Law written in the Tables of Stone was not so : yet the Iews had the Advantage of the Gentiles , because their Law was wrote in far more legible Characters than the dimm Law of Nature , Rom. 3.2 . as well as in many other respects . Obj. The denying Baptism to Infants , hinders the Progress of the Christian Religion . 1. That Principle which hinders the Progress of the Christian Religion , can be no Christian Doctrine ; but the denying Baptism to Infants , hinders the Progress of the Christian Religion ; therefore such a Principle can be no Christian Doctrine , this is Mr. Rothwell's main Argument , pag. 2 , 3. to prove the Minor thus he argues , ( viz. ) 2. That Principle which makes the Covenant of Grace less beneficial and extensive than the Covenant of Works , hinders the Propagation of the Christian Religion : but the former Principle does so . Ergo , To prove the Minor of this Argument , he adds another , viz. That Principle which allows not as great Immunities , Benefits and Privileges to the Covenant of Grace , as to the Covenant of Works , makes the Covenant of Grace less beneficial and extensive than the Covenant of Works ; but the Principle that denies Baptism to Infants , does so , Ergo. Answ. 1. This Gentleman calls these Rational Arguments ; but I have nothing but his own word for it : but to proceed , he should have shewed what those Immunities and Benefits were in the Covenant o● Works , which we by denying Infants Baptism , render the Privileges of the Covenant of Grace to be less than those were : but , do you not intimate hereby ▪ that Circumcision belonged to the Covenant of Works ? and if so , in vain do you urge Circumcision as a Privilege ; and also since the Covenant of Works is abrogated , what is there in your Arguments for the baptizing of Infants ? For all Iewish Rites and Privileges may be forced upon the Christian World by this Argument of yours , or else we may say , the Privileges of the Gospel are less than the Privileges of the Iews under the Covenant of Works ; which I have already answered . 2. His mentioning that Passage of Calvin , is remote to his purpose , he speaks of the Covenant of Grace made with Abraham , not of the Covenant of Works , which we say is not curtail'd by Christ's coming , but is every way as extensive now , as it was from the beginning : but we have proved that there was a Two-fold Covenant made with Abraham , and that Circumcision did appertain to his Natural Seed as such , and so part of the legal Covenant . Obj But the Commission , Mat. 28.19 . ( you say ) is as full , or rather more beneficial and extensive than the Covenant of Works ; and consequently , that the baptizing of Infants is a Christian Duty ; for had there been as general a Commission given by Moses to Twelve Elders of Israel , as the Blessed Iesus gave to his Disciples , and it had been said to them , Go teach all Nations , Circumcising them ; this had been no Prohibition to Circumcise the Iewish Children , &c. Ans. 1. Is this that the Mountains have brought forth ? we were big in Expectation by your Title Page , wondering what new Notion or Arguments you had found out , from the Commission , Mat. 28.19 , 20. or what your different Method should be to prove Infant Baptism — But truly Sir , the Log is still too heavy , you cannot lift it up — I see nothing new in your whole Tract , nor any thing but what has been answered ; but this being the main Pin upon which all hangs , I shall give a brief Reply to you . 1. I thank you for your plain and just Concession ; I see you conclude and grant Circumcision did belong to the Covenants or Works : I doubt not , but you are right so far ▪ and with that , your Cause is gone , and Calvin and all that came after him , have said nothing in calling Circumcision a Gospel Covenant . 2. But Sir , suppose the People of Israel had never been commanded by the Lord to Circumcise their Children till Moses came , and Moses had given such a Commission that you mention , viz. to teach all Nations , Circumcising them ; do you think they would have had ground from thence to have circumcised their Infants ? whereas his Circumcision required the teaching of all Nations first , before they were circumcised , of which Infants were not capable . 3. 'T is evident , that our Saviour in his Great Commission , enjoineth no more to be baptized , but such who are first taught or made Disciples , and this agrees with his own Practice , Joh. 4.1 . he made and baptized more Disciples than John : he first made them Disciples , and then baptized them ; nor were there any baptized in the New Testament , but such who first professed Faith in the Lord Jesus . See our Answer to Mr. Burkit , ( which I sent you . ) Also our Answer to the Athenian Society , this is there fully spoken unto . 4. If the Commission be so extensive , as you intimate , Why do you not go , ( or stir up some Ministers to go ) into all Heathen , and Pagan Nations , and Baptise them , and their Children ; and so that way , make them all Christians : You may teach them the Christian Doctrine , i. e. Faith and Repentance , afterwards , as you do your Children ; but the Truth is , there is no need to teach them afterwards , the way of Faith , and Regeneration , ( if your Doctrine be true ) because the chief Thing they received in Baptism , you say , is divine Grace , viz. Regeneration , Adoption , and a Title to the Inheritance of eternal Life , p. 20. Sure those divine Habits can never be lost . Reader , take what this Man says farther on this Respect . Obj. But you say , we neither regard , nor consider the chief Thing in Baptism , viz. The Testification , or Witness of the divine Benevolence , taking them into Covenant Protection , and Patronage , and conferring , and bestowing Grace upon them ; for , in Baptism , the chief Thing is divine Grace , which consists , and stands in the remission , pardon , and forgiveness of Sins ; in Adoption , or Sonship , and in a Right , and Title to the Inheritance of Eternal Life , of which Grace , Infants stand in need , and are as capable as the Adult , &c. p. 20. Answ. This is such Doctrine , that few Paedo-Baptists , besides your self , do assert , or believe ; but , What Proof do you give us to confirm it , from God's Word ? You say right , we do not regard it indeed — Doth Baptism do all this ? — 'T is wonderful : How ! conferr Grace , and give Pardon , and Eternal Life ! — You Ministers of the Church of England , if this be so , can do as strange things , as the Popish Priests in Transubstantiation ; you can , by sprinkling a little Water on the Face of a Babe , it appears , change the evil , and vitious Habits , form Christ in the Soul , raise the Dead to Life , and of a Child of Wrath , make a Child of God. It grieves me to think , a Man called a Minister of the Gospel , should teach such corrupt Doctrine , and deceive the Ignorant . For , as it is without Scripture-Evidence , nay contrary to it ; for God's Word , that tells us , Baptism washes not away the Filth of the Flesh , that is , the Corruption of depraved Nature ; so 't is contrary to Reason , and without any rational Demonstration , as Reverend Stephen Charnock , ( tho' a Paedo-Baptist , ) shews , Many Men ( saith he ) take Baptism for Regeneration : The Ancients usually give it this Term ; one calls our Saviour's Baptism , his Regeneration . This conferrs not Grace , but engageth to it ; outward Water cannot convey inward Life . How can Water , an external Thing , work upon the Soul , in a Physical manner ? neither can it be proved , That ever the Spirit of God , is tyed by any Promise , to apply himself to the Soul , in gracious Opperations , when Water is applyed to the Body . If it were so , that all that were Baptised , were Regenerated , then all that were Baptised , should be saved , or e●se the Doctrine of Perseverance falls ●o the Ground — And again he says , That some indeed say , That Regeneration is conferred in Bapti●m , upon the Elect ; but how so active a principle , as a spiritual Life should lye d●a● , and sleep to lo●g , even many Years , which intervene between Baptism and Conversion , is not easily conceivable . Charnock on Regen . p. 75. Sir , Do but prove what you here affirm , and I will write no more against Infant-Baptism ; and till that 's done , all you say is nothing , in my Judgment . But to proceed : Such a Commission you speak of , would not , in your sense , Authorize those Twelve Elders of Israel , to go , and Teach , and Circumcise the Jews , and their Children only , but all others , in all Nations of the World ; this would be an easie way of making People Christians : But , Sir , The Gospel , whatsoever you think , according to our Doctrine , is more extensive , then was the Law to the Jews ; for that was restrained to that People . He sheweth his word unto Iacob , his statutes , and judgments to Israel : He hath not dealt so with any nation , for his judgments they have not known them , Psal. 147.19 , 20. But the Gospel is not restrained , or limited to any one particular People , or Nation , but it is to be preached to all the World ; and , whosoever are made Disciples , i. e. Do believe , and are baptised , shall be saved , Mark. 16.16 ( Not that we suppose , Men can't be saved without Baptism ; for that makes no Person a Christian , or a Disciple of Christ , neither Young , nor Old , though 't is the Duty of Believers , to submit thereto . ) We doubt not , but that the same spiritual , and eternal Blessings , which the Jewish dying Infants had , by the Death , and Merits of Christ then , the dying Infants of Christians have now , according to the Election of Grace : But as touching the legal and external Privileges of the Jews , we have proved ( in this Tract , and elsewhere ) that they had many more , in divers respects , under the Law , than those , we Christians , and our Children , have under the Gospel . As to those great Advantages , Blessings , and Privileges of the Covenant of Works , which you talk of , I wonder what they were ; for the Covenant of Works could not give Life , no Justification , nor Righteousness ( that could ) save by that Covenant , no pardon of Sin ; but , contrarywise , Death , Wrath , and the Curse , is denounced upon every Soul of Man , for the breach of it . How vain then are your Arguments ? in the Gospel is Life , is Justification , is Pardon of Sin , to every Man that believeth ; To the Iew first , and also to the Gentiles , Rom. 1.16 . Time would fail me , to sh●w how absurd your Notions are , to what almost all our Learned Protestant Divines , have wrote about the Covenant of Works . — The Jewish Infants received no Soul Spiritual , and Eternal Advantage by Circumcision : ( What the chief Advantage , or Profit was which they h●d thereby , St. Paul tells us , Rom. 3.1 , 2. ) Tho' it was commanded of God , for the Ends , and Designs , I have already mention●d ; and if so , What Benefit can any Infant receive by Baptism , ( or rather Rantism ) which is a mere humane Innovation ? You confess , it was instituted by the Church , as a needful Thing , p. 37. And the Church hath Instituted it , because it is needful ; it was indeed never Instituted , or Appointed by our Lord Jesus : And , as to that Custom among the Jews , ( you speak of ) p. 7 , 8 of their Baptising Proselytes , I have fully Answer'd it , in my Treaty , called , The Rector Rectified , p. 24 , 25. and in my Answer , to the Athenian Society . Sir , you go upon a Mistake all along , taking it for granted , That Circumcision , and other legal Rites , were great spiritual Privileges ; for 't is no such Thing : It was a Yoke of Bondage , not to be born ; and a great Mercy it was to them , that they were delivered from it , Act. ●5 . And therefore the Jews , did they believe in Christ , and see the Nature of , and Tendency of Circumcision , would never speak after that manner as you mention , in p. 9. ( Viz ) Obj. I will rather be a Iew , then a Christian , because , as soon as I own , and profess their Faith , my Child , after such a Declaration , is in covenant , as well as my self , and hath a Right to the Sign , &c. Answ. Sir , The Jewish Childrens Right to Circumcision , was not deferred , till their Parents made a profession of Faith ; but as they were the natural Seed of Abraham as such , it was the Command of God to Abraham , that gave them that Right , and nothing else . Obj. So , that by this account , it plainly appears , That denying Infants Baptism , is an hindrance to the progress of the Holy Gospel . Answ. True , if Infant-Baptism doth make them Christians , you say right , it must follow , That the denying them Baptism , hinders the progress of the Gospel ; but this is false which you assert : Baptism makes them not Christians ; we say , none but Christ , by his Spirit , can Regenerate the Souls of Men , or make them Christians : True , you may thereby give them the Name of Christians , but can't give them the Nature of Christians ; you may deceive them , and make them believe they were so made Christians , and thereby undoe them eternally , by relying upon a mere Cheat and Delusion : This is a way to make false Christians , counterfeit Christians . What a Christian is he , whose vile Nature was never changed ? You would do well to get a great Number of Ministers , if Baptism does make Christians , ( as I said before ) to go into the Heathen Nations , and Baptise them , and so make all the World Christians ; but if you know no other way , for the progress of the Gospel , then this , of making Christians by Baptism , God deliver the World , from your way of Christianing the Nations . You will not see , That the Gospel Church is not National , but only Congregational ; the Jewish Church , in that , differ'd from the Christian● : For , What is more clearer than this ? Christ's Church , is called , a Garden inclosed ; Christ's Flock , is a little Flock : Those who were added to the Church were separated , either from the Jewish People , or Heathen Nations , were commanded to separate themselves , and not to touch the unclean Thing . Ye are not , saith Christ , of the World. — You would make whole Nations the Church , and from the Commission , inferr such a false Conclusion . I have consider'd what you have said in p. 10 , 11. Sir , When all the Pagan World are instructed , and believe in Christ , we will say , they have a Right to the Sign , i. e. Baptism — but not till then , hath one Soul a Right thereto : prove what you say , if you can , i. e. That the Children of Christians as such , are Christians , as the Children of Iews , were Iews : or , that Baptism makes any , either old , or young , True Christians , or regenerates their Souls : 'T is not your bare Assertions , or your Saying it , that is worth any thing : what Authority have you from God's Word to affirm such things ? you give no more proof for what you assert , than the Papists do for their vain Traditions and Popish Ceremonies ; Grace must be implanted in the Soul before Baptism , or the Person has no Right to it , 't is an outward Sign of an inward spiritual Grace , as your Church asserts : Baptism is not Grace , nor conveys Grace , if you can prove it does , I will say no more , but submit and acknowledge my mistake : but if you err in saying it does , do not go about to deceive your People any more . — You plead for making false Christian , nominal Christians : Christianity is another thing than what you seem to imagine , The Way is narrow , and the Gate is straight , — Regeneration is a difficult Work , it requires the Mighty Power of God to be put forth on the Soul ; nay , the same Power that God wrought in Christ , when he raised him from the dead , Ephes. 1.19 , 20. As to Infants being capable of the Blessings of the Gospel , so are Heathens and Pagans , when God calls them , and infuses Grace into their Souls : I have answered all you say upon that Account , in my Answer to Mr. Burkit . The Commission in the largest Extent , comprehends no more than such that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciplized by the Preaching of the Gospel in all Nations : the Parents must be discipled , and the Children must themselves in their own Persons be discipled , as well as their Parents ; and as their Parents were before baptized ; and when a whole Nation , both Parents and Children , are by the Word and Spirit , made Christ's true and holy Disciples , and as such baptized , then all the Nation may be look'd upon to be Christians : but we know what sort of Christians you make , and your national Church does consist of , that are made so by Baptism , to our trouble ; if God does not make your Members better Christians than your Sprinkling , or baptizing them ( as you call it ) hath done ; none of them , ( as it appears from Christ's own words , Ioh. 3.3 . ) can enter into the Kingdom of Heaven . In my former Books you may read Mr. Perkin's , and Mr. Baxter's Expositions of the Commission they talk ; not at such a rate as you do ; tho' Pedo-Baptists . And tho' in your late Letter to me , you seem to boast , as if some admire your Book , and that your Arguments are invincible , or unanswerable : Yet that is not my Conceptions concerning it ; and had your Antagonist so judged of it , I doubt not but he would attempted your strongest Fort before this time ; for I know very well his Ability to defend this Cause : indeed I wonder at his silence . But if you do proceed to provoke a farther Answer , you may have it ; — This which I have done , was occasioned by my Preaching on this Text ; not intending a particular Reply to every thing you have said , nor is there any need ; for you are fully answered already in our late Treatises : yet I think the Controversie much concerns you of the Church of England , and such who are for a National Church . As for our Brethren , called Congregational , I cannot tell what they mean by contending for the Practice of Paedo-Baptism , nor do I well know what their Sentiments are about it : they agree ( as I do understand ) with us ( and other Christians ▪ ) that Baptism is an initiating Rite or Ordinance ; now if their Infants are in Covenant with themselves , and are made visible Church-Members by Baptism in Infancy , and until by actual Sins they violate their Rite and Privilege , abide Members thereof . ( 1. ) Then I would know whether they have their Names in their Church-Book , or Register , as Members ? And ( 2 dly , ) Whether they ever Excommunicate ( or bring under any Church Censure ) such of their Children who fall into scandalous Sins , or actual Transgressions , or not ? ( 3 dly , ) If not , what kind of polluted Churches must thir's be , who have not purged out such corrupt Members ? The truth is , I see not how Infant Baptism is consistent with any Church State , unless it be National ; and no doubt , the first Contrivers or Founders of it , devised that way for the Progress of that they call the Christian Religion , and so opened a Door , that Christ shut , when he put an end to the National Church of the Iews . — Therefore I wonder at our strict Independants , considering their Notions , ( knowing how their Principles differ from ; and their Understanding or Knowledge of Gospel-Church Constitution exceeds others ) for Baptism does not initiate into their Churches , it seems by their Practice ; unless their Children , when baptized , were thereby made Members with them . It is evident , that under the Law , when Infants were Members of the Jewish Church , they were born Members thereof , tho' the Males were to be Circumcised on the Eighth day ; nor was the case difficult to know the Right , Infants had to Circumcision : it was not from the Faith of immediate Parents ; but it was their being the true Natural Seed of Abraham , according to the Flesh , or being Proselytes , &c. which gave them a Right to Circumcision , by Vertue of God's positive Command to Abraham : — But now if the Infant 's Rite arises only from the True and Real Faith of their Parents , the Child , when grown up , may doubt if its Parents , or Father or Mother were not true Believers , whether they had a Right to it or not ; or may see cause to question , whether either of them were in truth in the Covenant of Grace , or no ; ( for who knows who are in a true spiritual Sence in Covenant with God , ) especially if their Parents should fall away , or Apostatize , and become vicious ; which may demonstrate , they were not true Believers ▪ and so not the Elect of God themselves : and if so , their Children had no more Right to Baptism , than the Children of open and prophane unbelievers Children have . The truth is , what I have said in these Sermons , may serve to reprove such , who set up a new Wall of Partition , ( like that which Christ Abolished by the Blood of his Cross ) and so cause Enmity to rise between the Seed of Believing Gentiles , and the Seed of unbelieving Gentiles ; by making the Children of ungodly Ones to say , Our Parents were wicked , and not in Covenant with God ; and tho' we were baptized , yet had no Right to it : we cannot but envy your Privilege , you are the Children of believing Parents , and are in Covenant , &c. nay , and it may cause too , to trust to that Birth-Privilege , and so destroy their Souls , by looking out for no other Regeneration , but that which they had in Baptism in their Infancy . Some Reflections on Mr. Exell's new Treatise , Entituled A serious Enquiry into , and containing plain and express Scripture-Proofs , that John Baptist did as certainly Baptize Infants , as the Adult . REader , just as I had closed with all I intended to have added to this short Tract , a Gentleman brought me another Book newly Published ; called , Plain Scripture-Proof , that John Baptist did certainly Baptize Infants , as the Adult : — This Book is written by one Mr. Exell , who calls himself a Minister of the Gospel : but with what good Conscience a Man of his Function can give a Book such a Title , I know not : for if there is such plain Scripture Proofs , that Iohu the Baptist did baptize Iufants , as he positively asserts ; 't is strange none ever saw , nor found out those Proofs : neither Paedo-Baptists , nor Antipaedo-Baptists till now : — but I will appeal to all thinking and impartial Persons , whether or no , this new and bold Attempt of this Man's , does not give cause to all People to doubt of all the former pretended Arguments and Proofs for Paedo-Baptism ? since new ways are thought necessary to evince it ; but such who read over this Man 's plain Scripture Proofs , &c. will certainly conclude , that his Title contains a grand Untruth ; ( to speak no worse ) it argues these Men are strangely left to themselves , or to Blindness , that shall undertake to affirm for Doctrine , without Scripture Demonstration or solid Reasons , such things , which are nothing but their own Fancies ; but those who are willing to be mistaken or deceived , let them be deceived : but to undeceive them , I shall make some short Reflections upon his Proofs , and if any of my Brethren think it worth their while , to answer either of these two new Asserters of Paedo-Baptism , let them do it . — The Texts he builds all his Proofs from , are these , viz. And there went out unto him , all the Land of Judea , and they of Jerusalem , and were Baptized of him in the River of Jordan , Mark , 1.5 . Then went out to him Jerurusalem and Judea , and all the Regions round about Jordan , and were Baptized , confessing their sins , Mat. 3.5 , 6. From hence he inferrs , ( if I can gather up his Sense ) 1. That by All , every individual Person , both Men , Women , and Children in Ierusalem , and in the Land of Iudea , went out to be Baptized of Iohn . Or , Secondly , Some of all sorts , Sexes and Conditions , and then some Infants , as well as some Adult . p. 9. 2. He labours to prove , That by Ierusalem is meant all , both Young and Old. Answ. Put does it follow , because All sometimes doth include every one , both young and old ; or else some of all sorts , Sexes and Conditions of People , that therefore All must be so taken in all places , and consequently so here . I am sorry he shews no better skill in Scripture Rhetorick , where frequently by a Synecdoche , a part is put for the whole ; and sometimes the far lesser part also : — 'T is said , all the Cattle of Egypt dyed , Exod. 9.6 . that is , all that were in the Field , as Famous Glassius and other Tropical Writers note ; so Christ is said to die for all , yet we know he dyed ( in a proper and true spiritual Sence ) but for a few , i. e. for none but the Elect. Christ says , when he was lifted up , he would draw all men unto him , Joh. 12.32 . doth that import every Man ? or some of all degrees or sorts of Men ? see the late Learned Annotators on that place : it signifies no more than many or some of all Nations : see these Scriptures , Exod. 32.3.26 . Ier. 6.3 . 1 Cor. 10 , 7. so Isa. 2.2 , 3. Mark. 9.23 . Ioh. 10.8 . Act. 2.5 . Phil. 2.21 . for all seek their own , &c. Mat. 10.22 . Ye shall be hated of all men for my Sake . Gen. 24.10 . All the Goods of his Master was in his hand : these and many other Scriptures are to be taken Synecdoccally , and so is this ; see Glassius Ill●ricus ; also Philol●giae Sacra , and our Annotators on Mat. 3.5 . The term All ( say they ) here is twice repeated , is enough to let us know , that it is often in Scripture significati●e no further than many : — for it cannot be imagined , that every individual person in Jerusalem , and the Regions round about Jordan went to h●ar John the Baptist , but a great many , Joh. 3.26 . behold the same Bap●●th , and all M●n came to him , that is , to Jesus Christ. If Iohn baptized them all , and Jesus baptized them all , then they were all re●baptized ; all Iudea and Ierusalem come to Iohn , and all Men ( are here said to ) come to Christ to be baptized ; in both places it is meant but some , or it shews many came to them ; nor can it be supposed , any that Iohn the Baptist baptized , were re-baptized by Christ's Disciples ; and yet the Disciples of Christ baptized more Disciples than Iohn , Joh. 4.1.2 . when the Lord knew how the Pharisees had heard , that Iesus made and baptized more Disciples than John , tho' Iesus himself baptized not , but his Disciples , &c. he did it not personally with his own Hands ; and this shews he baptized no Infants , and then not those he laid his Hands upon : for if he baptized none , he did not baptize them ; from thence I inferr , that there is no ground to conclude from these Scriptures , Mr. Exell has reason to affi●m , that by all Ierusalem and Iudea , &c. must be intended either every individual Person , both Men , Wemen and Children ; or some of all Sorts , Degrees , Sexes and Conditions : but only it shews that multitudes came to hear Iohn Baptist , and many of them were baptized by him . 2. I would have him consider , tho' all Ierusalem may sometimes intend every individual , yet 't is when the matter spoken of does equally referr to , and concern all ; as when the Famine was in that City , no doubt the Children were as much concerned in that matter , as the Adult ; ( of which passage he would fain make great Improvement ) but when the Holy Ghost gives an Account of a great Prophet Preaching God's Word in the Wilderness of Iudea , and of Multitudes going forth to hear him , it is ridiculous to imagine , there went , or were carryed little Children to hear him , or to be baptized by him ; unless , either directly or indirectly the Scripture gave us any ground to believe the latter ; ( I am perswaded , this Man from his Arguments will not make any Proselytes ) or confirm People in the Practice of Infant-Bap●ism . 'T is said , Paul Preached Christ to the Iayler , Act. 16. and to all that were in his house ; can any suppose that he preached Christ to his In●ants ? ( if he had any ) do People carry their Infants to hear God's Word ? ( if some poor Women do bring such with them , 't is because of necessity , i. e. they can't leave them at home : ) therefore , there seemeth not the least shadow of Reason , as far as I can see , to believe that Children went , or were carried to hear Iohn Baptist , tho' it 's said all Ierusalem and Iudea went out to hear him , and were many of them baptized of him in the River Iordan : the Ministration of the Word belong not to Infants , — when God spoke to all Israel , Deut. 11.1 . by Moses , That they should love and keep his Iudgments and Commandments always , he adds vers 2. And know you this day , for I speak not with your Children , which have not known , and which have not seen the Chastisements of the Lord your God. — What tho' Circumcision belonged to Infants , under the Legal Church of I●rael , so did the Passover , &c. and if Infants have from thence a Right to Baptism , they have also as much Right to the Lord's Supper : great part of your Book is answered in these preceding Sermons . But to proceed . 2. Is it not said he Preached the Baptism of Repentance for the Remission of Sins , Mark 1.4 . Do you suppose he did not require of such that came to his Baptism , first to repent , or that he would Baptize them , for Remission of Sins , without manifesting their Repentance ? nay , and did he not refuse to baptize such he found , who did not bring forth Fruits meet for Repentance , or Works , that were the proper Product of true Repentance , Mat. 3.8 . you would ( with your Brother Rothwell ) have Persons be first made Christians by Baptism , and then afterwards bring forth Fruits of Repentance : but this , 't is evident ▪ was not the Doctrine , nor Practice of Iohn the Baptist , nor of Christ , and his Apostles . If thou believest with all thy heart , thou mayest , Act. 8. He that truly repented , and did believe might , nay ought to be Baptised , and none else . Obj. May be , you will say , that respects the Adult . Answ. I Answer , There is no Account given of any Infant that was Baptised , no Precept , no President ; and that is forbidden which is not Commanded ; or , for the Practice of which , there is no Ground , or Rule ●rom God's Word ; for all humane Innovations , and Inventions of Men are forbid , and sinful : I doubt not , but if a Man would try his Wit , he might say as much for Infants to receive the Lord's-Supper , as you have said , for the Baptising of them . Pray consider what you your self speak in p. 1. And if all must be Acccepters , or Rejecters , then all , and every individual Pers●● are under , and must have as great Express , particular and authoritive Command ▪ to accept and receive Christ , and every Thing of Christianity , in its Right , Order ▪ and Manner , as another , p. 1. Tho' you bring this for to prove Infants must be Baptised , and so receive Jesus Christ , — yet , I must tell you , it quite overthrows all you strive to do . — For , 1. Where is there an express , particular , and authoritive Command for them , to receive Christ by Baptism , or any Ordinance , or Principle of Christianity , whilst Infants ? And where is there any Rule , or Order in all the New Testament , that the Adult must first Believe , and then be Baptized ; but Infants must be first Baptised , and then Believe : Sir , God's Word knows nothing of the last , and the Right of Baptism only depends upon Christ's positive Precept , and Example of the Apostolical Church . 2. I affirm , That Infants cannot be said , as such , to be Receivers of Christ , nor Rejectors of him , because they are capable to do neither ; nor is there any other way taught in the Gospel of receiving Christ , but by Faith. He that is Baptised , who hath no Grace , no true Grace , true Faith , is but a Baptised Infidel . Obj. You Object Infants have the the Habit of Faith , or the Habit of Grace . Answ. We deny it ; see how you can prove it , i. e. That Infants as such , have the Habit of Faith. Who is able to know that ? What , tho' God may change the Hearts of some dying Infants , or some who did live , were sanctified in the Womb , Doth it from thence follow , all Infants in common , or as such , ha●e their Hearts changed , or are so sanctified ? 2. You are to prove , That sacred Habits , infused by the Holy Ghost , may be utterly lost ; for , 't is evident , Infants that live , when grown up , tho' Baptised , have no other Habits , then such have , who never were Baptised . How can you prove , There can be the Divine Habits of Grace in Infants , and yet those Habits lie still , as dead in them , for so many Years , as 't is from the time they are Baptised , to their Conversion ? A sacred Habit , is a Principle of divine Life ; yea , a most active , and lively Principle . Can the weakness of Nature hinder the Operations of the Holy Ghost , in Infants , when the Power of the Devil can't , in the Adult ? When God works , who can let ? Can there be fire , and no heat ? Sure , such a mighty Cause would have like weighty Effect on the Souls of Children , were it as you suppose . Obj You say p. 10. we must prove no Infant is Converted or else grant some Infants to be there ; that is , John did Baptise Infants . Answ. You mistake , your Work it is to prove what you affirm : We are not to prove a Negative ; yet I shall now , prove that Iohn the Baptist did Baptise no Infants , but only the Adult . Arg. 1. If Iohn Baptist required Repentance of all those that came to be Baptised by him , and Infants are not capable to Repent , then he did not Baptise any Infants . But Iohn Baptist did require Repentance of all such that came to be Baptized of him . Ergo , He bad them Repent : Repentance was his grand Doctrine ; and , he also exhorted them to bring forth Fruits , meet for Repentance , Mat. 3.8 . Arg. 2. If the being the Seed of Abraham as such , or the Off-spring of Believers , would not give the Jews a Right to Iohn's Baptism , then Iohn Baptised no Infants : But the former is true . Ergo , I have proved largely , in this Treatise , That the Covenant made with Abraham's natural Seed as such , would not give any of his Off-spring Right to Gospel Baptism . Think not to say within your selves , ye have Abraham to your Father . If you Answer this Argument , you must Answer this small Treatise . Arg. 3. If the Covenant for the external In-Covenanting of Infants as such is Abrogated , and the Fleshly Seed cast out , by the Establishing the Gospel Covenant , then Iohn Baptist Baptised no Infants : But the former is true . Ergo , This Argument is largely proved in the precedent Discourse . Arg. 4. If Infant-Baptism does them no good , there being no Promise of Blessing made to them in their Baptism , then Iohn Baptist Baptised no Infants : But Infants Baptism does them no good , there being no Promise of Blessing made to them in their Baptism . Ergo. If it does them good , or there is a Promise of Blessing made to them , in their Baptism , prove it , since 't is deny'd : But to proceed . Arg 5. If the Baptism of the Adult , who have no Faith , no Grace , doth them no good , nor can convey Grace to them , then it cannot do Infants as such , any good : But the former is true . Ergo , What good did Simon Magus his Baptism do him , or Iudas's , who , no doubt , was Baptised ? If you can prove Baptism conveys Grace to Infants , or makes them Christians do it ; for I utterly deny it , and have a cloud of Witnesses on my side , among found Protestant Writers . Consult with Mr. Rothwell , on this Point . Arg. 6. If all those Iohn Baptist Baptised , confessed their Sins ; and Infants can't confess their Sins , then Iohn Baptist , Baptised no Infant● : But the former is true . Ergo , This Argument you endeavor to Answer , p. 36.37 . You would know what Confession it was , which they made of their Sins , whether Verbal , or Moral . 'T is said , With the heart Man believeth , and with the Mouth , Confession is made to Salvation . Therefore , say I , it was Verbal . Obj. You intimate , that some may want Speech , or Weakness , which may be an Impediment to them , &c. Answ. If they can any ways signifie , or make it known to the understanding of the Administrator , they are True Penitents : 't is , no doubt , sufficient if it be by Writing , 't will do ; but Man knows not the Heart . What appears not , is not . Your Arguments , in p. 37. about their being in Abraham's Covenant , I have fully Answered already : That will do you no good . Iohn Baptist denies that Plea , when he said , Think not to say within your selves , we have Abraham to our Father . Do you think Baptism turns People to the Lord ? for so you intimate at the close of your 37. Pag. Prove it , 't is denied . Obj. 4. You say , such a Confession would overturn the Constitution , or Institution of God by Moses and casting Infants out of that Floor . Answ. I have shewed you , That the Gospel Dispensation has overthrown the Mosaical Constitution , or Legal Church of the Jews ; and that Christ has thrown out the Fleshly Seed , as such i. e. No Infant is to be a Member of the Gospel Church ; and I have given my Reasons why I have so said , which you may Answer if you please . 7 thly , Because it was Repugnant to the End , and grand Design of Iohn's Ministry , to receive and Basptise every body , even Men , Women , and Children , without distinction ; his Ministry being most strict , and severe , ( as 't is acknowledged by all Men. ) His Ministry of Preaching , and Baptising was held forth by the Prophet , in these Words , Mal. 4.1 . The Day shall come , which shall burn as an Oven . He lays the Ax at the Root ; he Preached no such easie way of making Men Christians , nor Church Members , as these Paedo-Baptists speak of ; his Ministry seemed like to Fire ; in him was the Spirit of Burning kindled , as Mr. Cotton , On the Covenant , observes ; p. 21. The Lord also prepared his People by a Spirit of Burning , which , as a Spirit of Bondage , he doth shed abroad into the Hearts of Men : This we read of Mal. 4.1 . It is spoken of Iohn the Baptist ; which did burn as an Oven against the Scribes , and Pharisees , and left them neither the Root of Abraham's Covenant , nor the Branch of their own Good Works : He cutteth them off from the Covenant of Abraham , Mat. 3.9 . Think not to say within your selves , we have Abraham to our father ; and so , by cutting them off from the Root , he leaveth them no Ground to trust to . But this Man renders Iohn's Ministry , to be of a quite contrary Nature , even the most easiest , flesh-pleasing Doctrine that ever was Preached . If he received all to his Baptism : certainly he has made sad Work for Repentance , for abusing the Ministry of this Great and Holy Prophet . Arg. 7. If Iohn the Baptist was to prepare Christ's Way , i. e. fit Persons , as proper Materials , for Christ's New , and Spiritual Temple , which consisteth only of living Stones , viz. Believing Men , and Women , then Iohn did not Baptise Carnal Persons , nor Ignorant Infants : But the former is true . Ergo , Arg. 8. Iohn , upon their unfeigned Repentance , Baptised all that he did Baptise , for the remission of Sins ; and no Persons have remission of Sins , without such Repentance . Ergo , Can Baptism it self give remission of Sins ? or , Is thete any promise of Pardon , without unfeigned Repentance ? By this Man's Reasoning , all the Carnal People of the Jews , that were willing to be Baptised , Iohn was to Baptise ; and he did Baptise them , as well Unbelievers , as Ignorant Babes ; for all his Arguments are as strong to prove that , as for Iohn's Baptising of Infants : Which , if so , all Pagans and Infidels in the World , are to be baptised , and by Baptsm , be made Christians , and Members of the Gospel Church . O , What a Doctrine does this Man Preach ! Do but see what Work he would fain make of that Confession of Sins , which was required of all those that came to Iohn's Baptism , in Pag. 37 , 38. to p. 50. i. e. It was such a Confession that excludes no ungodly , or unbelieving Person , that was willing to be baptised , so far as I can see . All that were of the Church of Israel , or in the Legal Covenant God made with Abraham , he intimates , might be baptised ; nay , he tells us , in pag. 44. A Confession made when Iohn Baptised , was not a Commanded Duty . Men , after this rate , may even say what they please . Arg. 9. If Iohn the Baptist baptised all the People of Ierusalem , and Iudea , and all those of the Regions round about , then he baptised Unbelievers , Prophaned and Impenitent Persons , as well as Penitent Persons ; but he did not Baptise Unbelievers , Prophaned and Impenitent Persons : Therefore , he did not Baptise all the People of Ierusalem , and Iudea , and all those of the Regions round about . Arg. 10. If Iohn the Baptist Baptised all the People of Israel , ( as before mentioned ) then he left none for Christ , nor his Disciples to baptise ; but Iohn did leave some ; nay , more People for Christ or his Disciples to baptize , than he baptized : Ergo , he did not baptize all the People of Israel , or all of Ierusalem and Iudea ? That Iohn left some ; nay , more People to Christ and his Disciples to be baptized , than he baptized ; is expresly asserted by the Holy Ghost , John 4.1 . When Iesus knew how the Pharisees heard that Iesus made and baptized more Disciples than John , &c. see John 3.26 . And they came unto John , and said unto him , Rabbi , he that was with thee beyond Jordan , to whom thou bearest witness , behold the same baptizeth , and all men come to him : How ! did Iohn baptize all and yet all come to Christ to be baptized ? This is strange , what People were these , and where dwelt they ? if Iohn baptized all the People of Ierusalem and Iudea , &c. Arg. 11. If Iohn's Baptism , and the Baptism of Christ , was but one and the same Baptism , as to the Nature , Quality , and Subjects thereof ; then he baptized none but such who were first made Disciples , or who were first taught to believe and repent : but the Baptism of Iohn , and the Baptism of Christ was but one and the same Baptism , as to the Nature , Quality , and Subjects thereof : Ergo , he baptized none but such who were first made Disciples , &c. That the Nature , Quality , and Subjects thereof , were one and the same , all generally affirm : I know no difference , but that after Christ was dead and risen , they that were then baptized , were baptized into him that was come : dead , buried , and raised again ; but Iohn baptized them , as such that believed in him , that was to die , &c. Christ having then not actually suffered . 'T is evident , that Christ's Commission Impowers his Disciples to baptize only such who were discipled , or such who did believe , is plain , Mat. 28.19.20 . Mark 16.16 . and this was his Practice , Iohn 4.1 . Arg. 12. If Iohn baptized all the People of Ierusalem , &c. then how was the Ax laid to the Root of the Tree ? and how was the Chaff sanned-away out of the Floor ? 'T is evident , his Ministry was to separate or sever the Wheat from the Chaff , the good from the bad , the carnal Seed from the spiritual , and not to continue them together : for his Ministry , and the Ministry of Christ was the same , tho' Christ had the Precedency , or the far greater Glory : yet the design of Iohn's Ministry was the same with the Ministry of Jesus Christ. Obj. But , saith Mr. Exell it can be intended of no other Confession , than what would consist with John's excluding or casting of none cut , or purging of none out of 〈◊〉 Floor , or cutting of no Tree down : for that he did not that , but threatned them with Christ's doing of it , Mat. 3.9 , 10.12 speaking of that Confession the People made to Iohn . Answ. This Man would have us believe , that the Doctrine and Work of Christ , and that of Iohn's , were not consistent , or of one and the same Nature ; but directly or repugnant contrary one to the other , viz. Iohn receives all , baptized all , both good and bad ; and lets every Tree stand and grow as it will , on its own natural and evil Root : he gathered all into the Garner , even both the Wheat and the Chaff too : but Christ quite overthrew and destroyed when he came , all this that Iohn did , i. e. Christ lays the Ax at the Root , and cuts Sinners down ; all must be true Penitent , all must believe , or Christ will receive them not , baptize them not : and he so purges his Floor , that no Chaff must be received into his Garner , i. e. into his Gospel Church , for this the Man's Words implies : Let the Paedo-Baptists view the Strength of this Champion . Doth not Iohn tell the People when they came to his Baptism , now the Ax is laid to the Root of Trees ? his Doctrine is laid to the Root , and tended to purge out the Chaff , as palpably as did the Ministry and Doctrine of Christ ; tho' 't is true , 't is Christ's Work to make all Iohn Preached , or any other Minister , effectual : Iohn Preached , saying , repent , &c. Christ Preached the same Doctrine , saying , repent , for the Kingdom of Heaven is at hand : John is the voice of one crying in the Wilderness , prepare ye the way of the Lord , make his paths streight , Mark 1.3 . The Jews had made the way to Heaven broad and easie ; but Iohn strives to undeceive them , and to shew the Way was narrow , and the Gate streight , like as Christ himself speaks , because streight is the Gate , and narrow is the way that leadeth unto Life , and few there be that find it , Mat. 7.14 . but this Man intimates that Iohn Preached not this Doctrine , but one quite different ; he makes the way so broad , that all Ierusalem , Iudea , and all the Multitudes round about , might come and walk in it ; which if so , instead of prepairing of Christ's Way , he obstructed and hindered Christ in his way , and made him more work to do , even to undoe all that Iohn had been a doing . But pray be pleased to take his Answer to one of our Arguments brought against what he affirms , that Iohn baptized Infants , viz. All those that Iohn baptized , confessed their Sins , but Infants could not confess their Sins ; Ergo , Iohn did not baptise Infants . Obj. Says he , We are not to believe any other Confession here intended , than what was consistent with the Promise and Covenant made with Abraham , &c. so that if it must give no Right to the participation of the Ordinance , [ that is , a Confession must give no Right , ] for then ( saith he ) the Promise and Covenant must be put an end to , and they must have no Right by them , p ▪ 37. Answ. 1. Doth not Iohn positively deny , that the Covenant made with Abraham's natural Seed as such , did give them a Right to his Baptism ? for this we have proved to be the proper Purport of that Expression of his : Think not to say within your selves ; we have Abraham to our Father : and Mr. Cotton asserts the same as I have shewed . 2. We have also proved , that the Legal Covenant , made with Abraham's Natural Seed as such , is put an end to , by the Establishment of the Gospel Dispensation . Obj. 2. It is not to be taken as intended of any other Confession , than what would consist with the Capacity of them that were represented to John to be the Objects of his Ministry , which were Parents and Children , Mat. 4.6 . Luk. 1.17 . If there should have been any other Confession than what would consist with these ; how should John turn them to the Lord , unless they might be as well turned without a Confession , and without baptism , as with it , p. 37. Answ. 1. If the Confession consisted with the Capacity of those that heard his Ministry , then Infants , were excluded , because they , were not capable to make any Confession at all , but 't was so ; Ergo , 2. What tho' 't is said Iohn was to turn the People to the Lord , and the Hearts of Children to the Fathers : was he able to change the Hearts of Infants ? or were Infants Hearts turned from their Fathers , that they need , whilst Iufants to have their Hearts turned to them ? Are not my Sons and Daughters my Children , when they are 20 , 30 , or 40 , Years Old , as well as they were my Children when but Two days Old ? Obj. 3. It cannot be taken to be any other Confession , than what would consist with all the People , being then the visible Church of God , &c. p. 38. Answ. Then it appears by this Man , all the whole Church of the Jews , both Parents and Children , were by Iohn Baptist to be taken into the Gospel Church by Baptism ; For else , saith he , all the whole Church must be overturned . And so I have proved it is ; even the whole Jewish Church , and Church-Membership . Obj. 4. No such Confession can be intended as would exalt natural Strength or number of Years , or acquired Abilities , as Necessary , Qualifications ; for this is contrary to Scripture , 1 Cor. 1.27 . p. 41. Answ. If it be a Confession of Sin , it must be made by such , who are at such an Age , as are able to confess Sin , and without natural Abilities : what Person is able to make such a Confession ? can an Infant consess Sin ? 2. Tho' all boasting is excluded by the Gospel , i. e. of our own natural or acquir'd Parts and Abilities ; yet we may glory in the Lord , and in his rich Grace bestowed upon us : will this Man say gracious Abilities to confess Sin , are excluded ? then all Confession of Sin is excluded . Obj. 5. No other Confession can be intended , than what would consi●● with all the Regions , Jerusalem , all Judea , all the People , and all the Multitudes Answ. That is , I suppose , all the People , one or another ; who could speak or say they were Sinners , might be baptized , and upon that Confession , their Children also ; who could make no Confession at all : If so , all the World by this Argument may be baptized , for no doubt , there were many Thousand Families that lived either in Ierusalem , Iudea , or in the Regions round about that were not Jews ; broad is the Way to Heaven , if this Man's Doctrine be true , or into the Church at least . The Man's mistake lies here , i. e. because great Multitudes went out either to see , or hear Iohn Baptist ; he therefore concludes Iohn baptized them all , because 't is said he baptized them , not observing the severe Doctrine he Preached , and what a holy Sight and Sence of Sin and godly Repentance he enjoyned on all those he admitted to Baptism : for they he baptized , confessed their Sins , i. e. their hearty Sorrow for Sin , and were turned to the Lord ; for that was his Work , and the grand Purport of his Ministry , — and evident it is , that there were but a few comparatively baptized by Iohn , because Christ by the hands of his Disciples baptized more Disciples than he , Ioh. 4.1 . and 't is said , Christ's Flock was but a little Flock ; and after Christ's Resurrection , the whole Number of his Disciples , were about One hundred and Twenty , Act. 1.15 . tho' may be some few more there might be in some orher places . Mr. Baxter , tho' a great Asserter of Paedo-Baptism , contradicts this Man , Iohn Baptist , saith he , received and judged of the Profession of his Penitents before he did baptize them , Baxt. Confirmat . Restor . p. 68. It was such a Confession that Iohn required of those that he baptized , that gave him Ground to believe they had Right to Remission of Sin , for he baptized with the Baptism of Repentance , for the remission of Sin ; Read the late Annotators on Luk. 3.3 . The Summ of Iohn's Doctrine , ( say they ) was the necessity of Repentance and Faith in Christ , in order to the Remission of Sin : his pressing Faith in Christ , is most clearly declared by the Evangelist Iohn : Matthew , Mark , and Luke insist more upon his Preaching the Doctrine of Repentance for the Remission of Sins ; Baptism was an Evidence of it : — Iohn did not Preach that Baptism was Repentance , or that Remission of Sin was infallibly annexed to it ; but that the way to obtain the Remission of Sins , was by Repentance ; and Baptism was an External Sign and Symbol of it . It was , no doubt , such a Confession that Philip required of the Eunoch , Act. 8.37 . See here is Water , what doth hinder me to be baptized ? Philip answered , If thou believest withal thine Heart , thou mayest . This Man would render Iohn Baptist less Faithful than any ordinary pious Minister ; I believe saith Gullespy , No consciencious Minister would adventure to baptize , any who hath manifested infallible Signs of unregenerations , Gil's . Aaron's Rod. blossom . Obj. But , saith Mr. Exell , to conclude that this Confession mentioned , Mat. 3.5 . was a Confession with the Mouth or Tongue , without considering any thing of the words ? when there is no such discovery in the Text , is somewhat too quick and too bold ; for what is expressed , is expresly asserted of all the Regions , and all Judea and Jerusalem , and those called Multitudes — and these general Expressions contain and comprehend . Men , Women , and Children , &c. Answ. I must needs say , 't is a hard case you dare so boldly affirm all , both Men , Women , and Children , were baptized by Iohn ; whereas , 't is positively said , that they he baptized confessed their Sins : You conclude against the express Words of the Text , and assert plain Scripture proof , that Iohn Baptist did certainly baptize Infants , and yet give neither Scripture , nor Reason , to demonstrate what you say is true : you can draw Consequences to build an Ordinance upon that which naturally rises , not from the Texts you refer to ; nay , which is more , when the Text is expresly against such a Conclusion : 't is said , They that gladly receive the Word were baptized : You may say , that some of them were Infants , as well as to affirm some of these Iohn baptized were such ; for Infants are as capable to receive the Word , as to confess their Sins : nay , when 't is said , Acts 20. The Disciples came together to break Bread ; you may affirm , that Infants came then , with others together , to break Bread , or to eat the Lord's Supper , for you know how to prove them to be Disciples , no doubt on 't ; if you have not been too quick in asserting what you with boldness have asserted , I am greatly mistaken . You make Baptism a very insignificant Sign , what good can Baptism do that Parson that has no Grace ? If you can prove what your Brother Rothwell affirms do ; viz. That Baptism does regenerate Infants , or is a Converting Ordinance : Certaintly , but very few of that great Multitude , you suppose Iohn baptized , received any Spiritual benefit by their Baptism ; and I challenge all the World to prove if they can , that ever one Infant received any kind of Internals , Spiritual or Eternal Advantage , by being baptized as you call it ; or External , either ; by the Word of God. He adds an Induction of Twenty particulars , to shew what a Confession it was not , that those Iohn Baptist , baptized , made ; but they need no further Reply being all remote to the Purpose brought for : Then he proceeds into ten more , to shew it could not be a verbal Confession of Actual Faith and Repentance ; the most of them follow here . Obj. There is nothing of a Command requiring such a Confession , neither declared by John , nor revealed by any other Messenger of God : This contains his two First . Answ. Did not Iohn require it when he said , bring forth Fruits meet for R●pentance , &c ▪ A Confession is a Fruit of Repentance ? And did not Philip require it of the Eunuch ? Is not Faith required ? and as a Man believes with his Heart , so a Confession is required with the Mouth , to make known that Faith , unto Salvation . Obj. If such a Confession was commanded , it must be gained by their own personal Obedi●cence , and so the Gospel is a Covenant of Works : 2. If commanded , then it was not voluntary ; 3. If commanded , then it must not be to shew the Gr●ce they had , but their Obedience ; these are three more of them , Pag. 44. 1. Answ. I answer , if , what God commands us to do ; those Vertues so commanded , are gained or merited by our own personal Obedience ; then all our Evangelical Duties must be meritorious , and the Gospel is a Covenant of Works indeed : For that the Gospel doth command many Duties is evident . Can't God give Grace , and then command us by the Assistance of his Spirit , to cause those Graces to appear in exercise to the Praise of his own Glory ? 2. Or cannot that which God commands us to do , be done freely and voluntary by us ? Or , doth free Grace destroy the Noble Faculty of the Will , because it over-powers its vitious Habits , and strongly inclines it to that which is good ? Do not Saints freely and voluntarily by the help of the Spirit and Grace of Christ , will that which is good and well-pleasing to him ? Or , is a Confession of Sin not good , or an Evangelical Duty ? 3. Do we not by our Obedience to God shew forth his Grace in us , as well as our Duty of Obedience to him ; what New Divinity is this ? Wonder , O Heavens ! Obj. If commanded , then the performance of it externally could not make a Change upon their State and Relation towards God , any more than the performance of any other Duty : Much less could it , when not commanded : Pag. 45. 1. Answ. Because a Confession of Sin can't make a Change upon our State , or Relation to God : Must we not make an External Confession of that which God's Spirit hath wrought Internally upon our Souls ? Or , must an External Confession of Sin make a Change , and so all other Duties , or else not be performed by us ? 2. It seems to me by your unfound Expressions , as if you conceive , that an External Confession could make a Change upon our State and Relation to God ; whereas that makes no Change , but only discovers , or makes known what a blessed Change the Grace of God hath wrought , or made on the Soul : Besides , it is not Universally true , i. e. because a thing is commanded it can't make a Change ; for sometimes a Command is attended with Power to change the Soul , &c. Iohn 6.28 . Obj. If this , say you , had been a commanded Duty ( viz. a Confession of Sin ) to qualifie them for Baptism ; then they must not be admitted upon the Account of their being the Children of Abraham , nor as the Children of the Promise , but the Promise ceases , which is notoriously false , Rom. 15.8 . Pag. 45. 1. Answ. We do not say a bare verbal Confession qualifies any Person for Baptism ; but inward Grace or Truth , Faith in the Lord Jesus Christ ; this is the only Qualification which ought to be in all the Subjects of Baptism ▪ and this Faith must be made manifest by the Confession of the Mouth , and the holy Fruits of the Life : Hence Iohn required not only a bare verbal Confession , which might hold-forth or signifie their Repentance ; but also saith he , You must bring forth Fruits meet for Repentance : Don't think to say you have sinned , or barely to acknowledge your Iniquities is all I look for ; No , your Lives must make it manifest to me , you are changed , or regenerated ; if you would , as true Subjects , partake of my Baptism : for of such my Master's Kingdom is to consist of , whose way I am come to prepare ; i. e. to make ready such a People for him , to build his Chnrch with . 2. As to your other Reason , viz. if a Confession be necessary , then their being the Children of Abraham , and Children of the Promise was made to cease , &c. You hit it in that , for their being the Seed of Abraham according to the Flesh , could give them no Right to Gospel Baptism . Iohn plainly told them the very same thing ; for the Gospel has put an End to the Jewish Covenant Right of Admission of Church-Members ; the Text you mention , Rom. 15.8 . ( where 't is said , Christ was a Minister of the Circumcision ; ) you strangely mistake the Place , Christ did not confirm Circumcision , nor Infants Right to Church Membership ; the Holy Ghost means no more then that Christ was a Minister of the Jews , as well as of the Gentiles , or of the Circumcision , as of the Uncircumcision , and so speak our Annotators on the place ; and as to the Promise ceasing , see what St. Paul saith , Rom. 9.6 . Tho' the carnal Seed of Abraham , as such , are now rejected , yet the Promise of God is not made of none Effect . For ( saith he ) They are not all Israel which are of Israel ; Neither , because they are the Seed of Abraham , are they all Children , v. 7. That is , they which are the Children of the Flesh , these are not the Children of God ; but the Children of the Promise are counted for the Seed , v. 8. Can't you see from hence who are the Seed of the Promise ? Even none else , but such who are begotten and born of the Spirit , or are in Christ , Gal. 3.29 . So that , what you say is notoriously false . Your 9th . Reason is the same with the part of your 8th . Obj. You say in the tenth and last Place then , the Command of Christ that Infants must come to him , was and must be null and void , Mark 10.13.14.15 . Or be a fresh Warrant for their coming to him , if John had cast them out Pag. 45. 1. Answ. We deny there was ever any Command of Christ for Infants to be brought , or to come to Christ to be baptized . 2. That Text in Mark 10.13 , 14. proves no such thing as you conclude it doth , they were brought to Christ , 't is true , that he might put his hands upon them ; which was the way he used when he healed People of their bodily Diseases ; therefore you say right , since Iohn , or rather Jesus Christ , hath cast out the natural Seed of Abraham , and the old Covenant too , as well as the old Covenant-seed ; Infant Church-Membership is made null and void , unless there had been a fresh Warrant for their Admission , i. e. they must be brought in and made Members by an Appointment of Christ , or by a new Institution , or they must not be admitted at all ; for the old Covenant-right ( we have proved ) is gone for ever . As to what you speak in Pag. 32. about the Habit of Grace : is nothing to the Purpose , these are your words ; viz. Obj. And if the habit cannot constitute us Members , the Acts or Exercise of it , can never do it . Answ. You do not attempt to prove Infants as such either before Baptism , or in being baptized , have the Habit of Grace : I have shewed in my Answer , to Mr. Rothwell , that it can't be proved that Infante as such , have the Habit of Faith or of Grace , neither before nor in Baptism ; if they had , doubtless those Habits would appear some way or another , but they do not appear ; therefore they have no such Habits infused into them ; all are born in Sin , and are Children of Wrath by Nature ; and Baptism doth not convey Grace , nor infuse any sacred Habits : What tho' God in a miraculous manner , hath sanctified some Infants in the Womb , and may sanctifie such Infants that die , who are in the Election of Grace ; do's it from thence follow , that all Infants as such , or all Infant of Believers as such , are so sanctified ? — We read of one Animal that spoke , must all Animals speak therefore ? If you could prove Infants had Grace in the Habit , or that it appears they are regenerated , you had said something to excuse their inability , or disability to make a verbal Confession , tho' not so much as you think ; 't is the Act of Faith that must demonstrate the Habit to us , or the Fruits , or Product of Grace , that those Habits are in those Subjects Christ commands to be baptized , non apparentium & non existentium eadem est ration ; they must act , must believe , must repent , or must be actually discipled , that Baptism doth belong unto ; tho' I deny not but that where the Habit of one Grace ●s , there is the Habit of every Grace , and 't is as certain those Habits can never be lost , 't is the Seed that remains , of which the Apostle Iohn speaks ; ●or can those pretended Habits lye still , or asleep , in Persons , so long as your Notion clearly doth imply — 1. He goes on to shew what the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Learned he says ) tells us , signifie to confess and give thanks : What of this ; yet 't is by a ●erbal Confession of Sin , if that should be signified in it . 2. He says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to do it together : that would be Confession . Sir , 〈◊〉 not the genuine signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alike ? Similies a-like , do speak a-like , 〈◊〉 the same things : see Schrevelius's Greek Lexicon , where you will find ●●e so defines the word . 3. No doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to speak out , they made an audible Confession , ●nd not to whisper in Iohn's Ear. 4. Again , he says , the word signifies a Confession of known faults , no doubt of 〈◊〉 ; and therefore such a Confession be sure that no Infants are concerned in ; ●●nners have known faults enough , to confess when God opens their Eyes , 〈◊〉 works Grace in their Souls . 5. And that the word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to confess , or profess , ●●d is to be so translated , which signifies a Confession by practice and actions . ●●g . 49. Answ. This does not help the matter ; for 't is evident , the Practice and Actions of the Lives of true Penitents , more loudly declares or makes known that blessed Change that is wrought in them , than a verbal Confession can ; but Infants are no more capable to do the one , than the other . Moreover , he would have it to be such a Confession that Infants must be included , for else , saith he , — Obj. They are excluded from the Number that John turned to the Lord ; or else it proves , that Baptism was not a means to turn them to the Lord , or bringing them to Christ , p. 49. 1. Answ. Did Iohn turn any Children in their Infancy to the Lord ? We read of no Miracles which he did , but sure this would have been no small Miracle , if he had changed the Hearts of Infants . 2. We see you positively conclude , that Baptism is indeed a Converting o● Soul-changing Ordinance : you are of Mr. Rothwells Judgment it appears , and I suppose a true Son of the Church of England ; but when you write again , do but prove this , and you do your Work in a great measure . 3. But 't is strange , you should attempt to confute all the Learned ; nay , and your own Church too , for she requires a verbal Confession of such that are baptized : and since Infants can't do it , she causes others to do it for them : unless you suppose that Iohn Baptist Ordained the Rite of God. Fathers and God-Mothers ; for there is as plain Scripture-Proof for that , a● there is that he baptized Infants . Dr. Du Veil quotes Grotius , who says , It plainly appears by the Rite of baptizing in the Popish Church , that Baptism is to be asked , before the Person is baptized , which the Surety does in the Infant 's Name , a clear distinct Confession of Faith is required , — i. e. Renouncing the World , its Pomps , the Flesh and the Devil : Dr. Du Veil on Act. 8. p. 282. the sam● does the Church of England require ; yea , such a Confession that attends Regeneration ; for as such , she baptizeth them ; tho' they answe● by Proxy , she baptizeth , not Infants as such , but as they are Believers . Eun●mius speaketh thus , ziz . Baptism is the Seal of Faith , Faith is th● Confession of the God-head ; 't is necessary we should first believe , an● and then be sealed in Baptism , p. 278. of the same Book . Hierom saith , The Lord commanded his Apostles first to Instruct an● Teach all Nations , and afterward should baptize such who were instruc●●ed into those great Mysteries of the Faith : for it cannot be ( saith h●● that the Body should receive the Sacrament of Baptism , till the Soul h●● received the True Faith : see Rector Rectified , where there are divers of 〈◊〉 Fathers cited , p. 129. to p. 237. t the same purpose . Baptism ( saith Mr. Baxter ) is said to save us , and therefore , they 〈◊〉 will be baptized , must profess the Qualifications necessary to be saved , — as many as have been batized into Christ , have put on Christ , and are all one in Christ Jesus , &c. And are Abraham's Seed and Heirs according to the Promise ; therefore saith he , it is clear , a Profession was pre-supposed . Our Baptism is the Solemnizing of our Marriage with Christ ; and 't is a new and strange kind of Marriage , where there is no Profession of Consent . Baxt. on Confirmation , &c. p. 32. ' We find , saith the same Baxter , that when Iohn Baptist set up his Ministry , ( 1. ) He caused the People to confess their Sins , Mat. 3.6 . and if we confess our Sins , God is faithful and just to forgive us our Sins , 1 John 1.9 . and whereas some say ( saith he ) that Iohn called them a generation of Vipers : I answer , we will believe that , when they prove it . ( 2. ) If he baptised them , it was not till they confessed their Sins ; and and it seems by his Charge , not till they promised to bring forth Fruits meet for Repentance , Mat. 3.8 . Confirmat . p. 24. as to those in Act. 2.37 . it is plain , they made an open Profession ; — ( 3. ) It is said , They that gladly received the Word , were baptized : we may not imagine , that Peter was God , or knew the Hearts of those Thousands ; and therefore , he must know it by their Profession , p. 25. He says in p. 26. The constant Practice of the Universal Church confirms the same , i. e. that an Express Profession or Confession of Faith and Repentance is necessary , before Persons are baptized : he adds , The Commission Christ ( saith he ) directeth his Apostles to make Disciples , and then Baptise them ( and this say I , excludes all Infants : ) how was it known the Samaritans believed Philip Preaching the Things concerning the Kingdom of God , &c. but by , their Profession ? Saul had more than a bare Profession before baptized , pag. 27 , 28. the converted Gentiles , Act. 13.28 . shewed their Belief , and glorified God openly ; the same may we say of the Iaylor , saith he , and Crispus , Act. 18.8 . p. 29. ' The believing Ephesians confessed , and shewed their Deeds , thus far Mr. Baxter . Obj. A Confession could not be of such Concernment as to exclude all , from any Right to Baptism ; for then the Pharisees and Lawyers could not have been guilty 〈◊〉 such Sin , in their being not baptized of John , Luk. 7.30 . p. 49. Answ. Such arguing I never met with before ; doth if follow , that a Con●ession of sin was not necessary , because 't is said , the Pharisees and Lawyers ●ejected the Counsel of God , in not being baptized of John ? was that their great●st Evil ? or did not their horrid Evil rather lie in their Impenitency and Unbelief , which excluded them from having a Right to Baptism , or in ●heir not receiving Iohn's Doctrine of Repentance for the Remission of ●ins and bringing forth Fruits worthy of amendment of Life ? see our la●●●●notators on the place , They tell you in that lay their great Sin , and th●●● not submitting to Baptism , as a Testimony of such a Repentance : 〈◊〉 say they , the Baptism of Iohn in Scripture , signifieth his whole Administration , or the Doctrine he Preached , as well as the Ordinance of 〈◊〉 by him Administred ; and so must be interpreted , where our Saviour ask'd the Pharisees , whether the Baptism of John was from Heaven or of Men ? and they durst not say from Heaven , lest Christ should have ask'd them , why then do ye believe him not ? they were not baptized of him , is the same thing with they would be none of his Disciples ; they did then , like as some ungodly Persons do now ; reject the Counsel of God against themselves , in not partaking of the Ordinance of the Lord's Supper : yet their bare rejection of that , is not so much their Sin and Guilt , as their not believing , repenting , or imbracing of Jesus Christ , or obtaining those previous and antecedent Qualifications required of all such who ought to come to that Sacred Ordinance . Obj. It is said , the People ask'd him , What shall we do ? and whether were it some , for all ? or every individual , who can tell ? And if the Adult did speak , and the Children could not , were not the Parents to take care that they might have the means to flye from Wrath to come , as well as themselves ? and to be taught to take God's Way as well as themselves ? it being after Baptism , and was there any question to be made ? but they would take Care about this , if they were truly awakened ? And especially when the Children's Names were as expresly in John's Commession as the Parents ? And if they did not take Care about them , was it not their Sin ? and their grievous Sin too ? against the express declared Will of God concerning them , Luke 1.17 . Mal. 4.6 . If he that provideth not for the Bodies of his Children , hath denyed the Faith , and is worse than an Infidel , wh●● notorious Monsters had these People been , if when they were awakened to see the Wrath of God in the fire of Hell coming in upon them , should not take Care th●● it might be prevented from their Children , as well as from themselves , — pag. 50. Answ. Such Blindness is enough to afflict the Soul of any enlightned Person ; 't is evident , this Man concludes the External Rite of Baptism , o● a bare Subjection to that Ordinance , was the very means to escape the Wrath of God , and eternal Burning in Hell ; and not only for Infants but the Adult likewise : whereas , I find no sound and understanding Protestant of his Judgment ; nor doth he produce either Scripture or solid Reason for what he asserts : could he prove that to baptize Childre● or the Adult , would save their Souls from God's Wrath , or Hell-fire ; ce●●tainly , all would be notorious Monsters , that would not endeavour to pe●●swade all Heathens , Turks , and Pagans in the World , to be baptized , or n●● take care to baptize their Infants : but alas ! we know that for 〈◊〉 Person to be baptized , who is not regenerated , it will avail him nothing , 〈◊〉 no more than Simon Magus his Baptism did him : 'T is not Circumcision av●●●ed , nor Uncircumcision , but a new Creature . Answ. 2. But before he had gone so far as to assert the great Profit of I●●fant-Baptism , and the dreadful Danger and Sin of Parents in not baptiz●● them ; he should have proved , that God doth Enjoin or command 〈◊〉 thing of Parents , viz. to see their Children baptized : for , where there 〈◊〉 Law , there is no Trransgression : Another Man may argue , that the Ordidinance of the Sacred Supper of our Lord , is a means or way for our Children to escape the Wrath of God , and so charge Parents to bring them to that Sacrament , as well as to that of Baptism . Sir , The Fault and Sin of Parents lies not where you place it , but in that , when they are grown up , they neglect to teach them their Duty of looking out for a changed Heart , or to get Faith and Repentance , or to obtain an Interest in Jesus Christ , for there is no other way to escape the Wrath of God for our selves , nor our Children when grown up , but by Christ alone , as he is received through Faith : and whosoever do not so take Care of their Childrens Souls , are greatly guilty before God ; but to baptize them , since there is no Warrant for it , no Command from God , no President , or Example in all the Sacred Scripture ; that would but bring great Guilt upon their own Heads : add thou not , to his words , lest he prove thee , and thou art found a Liar . Answ. 3. You abuse that Holy Text , Mal. 4.6 . Luke 1.17 . Iohn had no Infants in his Commission , tho' he was to turn the Hearts of the Fathers to the Children , and the Hearts of the Children to the Fathers ; yet Children there doth not mean Infants , for it must be such Children , whose Hearts were turned from their Parents , and who were capable to hear , and and understand Iohn's Doctrine ; and so to be convinced of their Evil , in having their Hearts set against their Parents : the meaning is , that Iohn was to Preach both to Young and Old , who were arrived to Understanding , and to turn them to the Lord , and one to another . Obj. If their Confession was a Confession of true Penitents , then this Repentance was wrought in them before the Holy Ghost was poured upon them , or before they were baptized with the Holy Ghost by Christ , and how could that be ? pag. 51. Answ. 1. Doth this Man think that there was no true Conversion wrought by the Preaching of Iohn Baptist , nor by Christ himself , or his Apostles , until the extraordinary Gifts of the Spirit were given , which was not till after the Resurrection and Assension of our Blessed Saviour ? he that will heed such a Writer , let him ; for by this Argument , the Holy Apostles were not true Penitents , until they were baptised with the Holy Ghost , and yet did not Christ tell them they were clean ? tho' not all , Ioh. 13.10 . and that they who then believed in him , had Everlasting Life , Ioh. 5. According to this Man's Notion , Christ had no Disciples indeed , or no true Penitent and sincere Disciples , until after his Ascension . Answ. 2. 'T is evident , that the Baptism of the Holy Ghost did not re●ferr to the saving Graces of the Spirit , which are in all Believers ; but to those visible , miraculous and extraordinary Gifts of the Holy Ghost , which were only given to some Persons in the Primative Time , to confirm the Gospel , and to discover the Glory of Jesus Christ , upon his Ascension into Heaven : The Baptism of the Spirit , signifies that great Effusion of the Holy Ghost , like that at Pentecost , Act. 21.2 , 3. Casaubon speaking of that Text , Act. 1.45 . Ye shall be baptized wit●●● Holy Spirit , &c shews that the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dip or pl●●● as it were to die Colours ; in which Sence , saith he , the Apostles ●●● be truly said to have been baptized ; for the House in which this ●●● done , was filled with the Holy Ghost ; so that the Apostles might ●●● to have been plunged into it , as in a large Fish-Pond ; all were not ●●● the Apostles days baptized with the Holy Spirit , let this Author shew ●●● he can , that the Word Baptizo , signifies to sprinkle with the Spirit , or pro●●● that the weakest Christian in Grace can be said to be baptized with th●●● Holy Spirit , — Ye shall be baptized with the Holy Ghost not many days henc● &c. is not applicable to every particular Believer , but to the Apostles , t● whom principally our Saviour spoke those Words , and to some others , ●●● whom those extraordinary Gifts should be given afterward . Obj. But this would argue , that then those that John baptized , were ●●● Penitents , which is contrary to Christ's own Words , Mat. 11 . 2.7.1● to 25. Answ. There appears in those Texts he cites no such thing that he affirm● but he takes a Liberty to say any thing so far as I can see : no doubt , ●●● Iohn took great Care to baptize only such who were True Penitents ; sin●● he required so severely Fruits meet for Repentance , of such that came to ●●● Baptism ; tho' no doubt , he might be mistaken in some of them , as P●●● was in Simon , Act. 8. tho' he sent some of his Disciples to Jesus to be f●●●ther Confirmed in the certain Belief , that he was the true Messias that ●●● to come . Nor doth Christ's Words imply as this Man signifies in p. 53. that Ioh●● Disciples had bad ends in going out into the Wilderness to see and he●● him : tho' some of the Multitude might probably go out of Curiosity , ●● for other ends , &c. How Mr. Exell , or any other Man can rationally deny a Confession ●●● necessary ? or doubt whether such a Confession was required before Baptism , viz. of that Faith and Repentance they then had I see not : for he ●●●poseth that Iohn baptized them , tho' ungodly , and without Faith , or the ●●● thereof appearing : telling them , they should afterwards believe in ●●● that was to come : whereas 't is evident , he required Faith and Repentance immediately of them , as antecedent to Baptism , but I shall proceed no further . O! when shall this Controversie cease ? doubtless , none have just Cause ●● blame us to defend that which we believe to be a precious Truth of Chri●● when so many still appear to deny it , and write against it . The Lo●● open their Eyes , and send Love and Union amongst all t●● Lord's People . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A47399-e630 * I am forced to repeat this Answer again ; also you have is at large in Rector Rectified , in Answer to Mr. Burket , Pag. 108 , 109 , 110. 
A47454	----	The counterfeit Christian, or, The danger of hypocrisy opened in two sermons : containing an exposition of that parabolical speech of our Blessed Saviour, Matth. XII, 43, 44, 45 ... / by Benjamin Keach ... Keach, Benjamin, 1640-1704. 1691 Approx. 151 KB of XML-encoded text transcribed from 31 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47454 Wing K55 ESTC R18720 12350297 ocm 12350297 59960 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47454) Transcribed from: (Early English Books Online ; image set 59960) Images scanned from microfilm: (Early English books, 1641-1700 ; 213:5) The counterfeit Christian, or, The danger of hypocrisy opened in two sermons : containing an exposition of that parabolical speech of our Blessed Saviour, Matth. XII, 43, 44, 45 ... / by Benjamin Keach ... Keach, Benjamin, 1640-1704. [4], 56 p. Printed and are sold by John Pike ... and by the author ..., London : 1691. Errata: p. [4]. Reproduction of original in Yale University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Matthew XII, 43-45 -- Sermons. Hypocrisy -- Sermons. Sermons, English -- 17th century. 2005-04 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-07 Jonathan Blaney Sampled and proofread 2005-07 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE Counterfeit Christian ; OR , The Danger of Hypocrisy : Opened in TWO SERMONS . Containing an EXPOSITION of that Parabolical Speech of our Blessed Saviour , Matth. xii . 43 , 44 , 45. When the Unclean Spirit is gone out of a Man , &c. By BENJAMIN KEACH , Author of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pastor of the Church of Christ meeting on Horsly-down in Southwark . Ezek. 33. 31. And they come unto thee as the People cometh , and they sit before thee as my People , and they hear thy Words , but they will not do them : for with their Mouth they shew much Love , but their Heart goeth after their Covetousness . Mat. 23. 25. Wo unto you Scribes and Pharisees , Hypocrites . 2 Pet. 2. 21. For it had been better for them not to have known the way of Righteousness , &c. London printed , and are sold by John Pike at the upper end of Bread-street , just by Cheap-side ; and by the Author at his House near Horslydown in Southwark , 1691. Price stitch'd 6d . To the Reader . IT is more than a Year since , I began a Morning-Exercise on the Lord's-Day at seven a Clock , when I entred upon an Exposition of all the Parables and express Similitudes contained in the four Evangelists , according to the measure of Light and Knowledge received ; though by reason of a Journey into the Country it has not been continued . The Explication of this Parabolical Speech of our Saviour , I have been prevailed with to make publick . And if this meets with Acceptance , I may in a short time publish Proposals for printing the whole ; which in regard of the greatness of the Charge , cannot be done but by Subscriptions . And though I must confess my Ability to perform so great a Work to be much inferiour to many others ; yet by God's Assistance I shall do what I can . And the Consideration of the kind Acceptance my other Labours have had amongst God's People , has caused me to take the more pains : God having blessed the Writings of divers of his Servants to the Conversion of many Souls , and Comfort of others ; yet if I have not sufficient encouragement from Christian Friends , I must desist this great Essay . Reader ; The second Sermon I have much enlarged , scarcely half of it was delivered when preach'd , thinking to have preached a third time upon the Text , but was prevented by laying down that Lecture , for the Reason afore-mentioned : Neither have I been so large on other Parables already opened , nor intend to be on those I purpose to explain ; so that the first Sermon is rather a proper Specimen of the whole Work than the second . As touching some part of this dark Parabolical Saying of our Saviour , I may differ in my Conceptions , 't is probable , from divers Men ; 〈…〉 inclined , 't is like , to believe that the Man , or Men here mentioned , are such only that Satan overcomes , after they have made a profession of Religion , with the same scandalous Sins , and so they turn with the Dog to their old Vomit . I grant this may be true in respect of some of them ; yet I do not believe the Lord Jesus intends to shew hereby they do all after manner fall from their 〈◊〉 Religion and Profession : 'T is evident to me , he applies it to the Pharisees , and other People of that Generation ; but many of them never became openly Prophane , yet was their State worse by many degrees , ( than whilst they abode under the Power of gross and scandalous Sins ) and died in their Vnbelief and Hypocrisy , which 't is to be feared many now do . If the Scope of the 〈◊〉 , be considered , That our blessed Saviour designed by this Parable to see 〈◊〉 the State of the Pharisees , is evident , as may be seen if you begin at the 24th Verse of the Chapter , where they charged him with casting out Devils by B●●lzebub the Prince of the Devils . From whence his 〈◊〉 an occasion to set forth the sadness of their Conditions , 〈…〉 Zeal and outward Sanctity , shewing 〈◊〉 Vers . 33 , 34 , 35. that their Hearts were not made good , but like an Evil and corrupt Tree . Then soon after follows these words , When the Unclean Spirit is gone out of a Man , &c. Reader , I shall not trouble thee further : what Weakness thou findest in these Sermons , I hope Chairty will 〈◊〉 it : If any Profit thou shalt receive thereby , bless God , and be 〈…〉 of resting in a Form of Religion , being not brought into 〈◊〉 Union with Jesus Christ , nor under the Power of true 〈…〉 let me have a part in thy Prayers , who is 〈…〉 them , being attended with many Troubles and 〈…〉 , but doubt not but God will make them all work together for good , and will at last , I hope , through his infinite Grace , bring to his quiet , peaceable , and everlasting Rest , His poor Servant , thy unworthy Friend and Brother in the Gospel , BENJ. KEACH . From my House near Horsly-down , this 27th of the 3 d Month , called May , 1691. ERRATA . PAge 33. line 28. for Pride , read Proud , &c. l. 34. for regulate , r. regular . l. 35. blot out by . P. 35. l. last , f. they , r. we , and f. thereby , r. there ●● The Counterfeit Christian ; OR The Danger of Hypocrisy . CONTAINING An Exposition of that Parabolical Speech of our Saviour , Mat. 12. 43 , 44 , 45. SERMON . I. When the unclean Spirit is gone out of a Man , he walketh through dry places , seeking Rest , and finding none , Ver. 43. Then he saith , I will return into my House from whence I came out ; and when he is come , he findeth it empty , swept , and garnished , Ver. 44. Then goeth he and taketh with him seven other Spirits more wicked than himself , and enter in and dwell there ; and the last State of that Man is worse than the first , Ver. 45. THIS place of Holy Scripture is generally acknowledged to be hard to be understood ; most Expositers and Annotators ( I have met with ) say but little to it . Some call it a Parable , and others a parabolical Speech or a Similitude . By the Scope and Coherence of the place it is evident our Saviour setteth forth by it the direful State and Condition of the Scribes and Pharisees , and other People of the Jews , who boasted of their external Holiness , or seeming Sanctity , they being not prophane or notorious Sinners ; or as they themselves foolishly said , Not Extortioners , unjust , or Adulterers , like as the Publicans were , Luke 18. 11. Yet the Lord Jesus sheweth by this Parable how they were deceived : for though they were delivered from that prophane and debauched unclean Spirit , yet was their State worse than the State of gross and wicked Sinners , which is signified by the entering into them seven other unclean Spirits worse or more wicked than the first that were gone out of them . That the Words may be applied to them and other People of that Generation , is evident from the sequel of ver . 45. Even so shall it be with the People of this froward Generation . Yet no doubt our blessed Saviour in this place may have Reference to a Man in the like State ; or as Beza , Caeterum quum Spiritus impurus exierit à quopiam , &c. as well as unto that People who were carried away with cursed Hypocrisy . When the unclean Spirit , &c. By the unclean Spirit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is certainly meant the Devil , called , * an unclean Spirit . 1. Because he hath lost his own original Purity , or clean and Holy Nature , he being at first created an Angel of Light , having like Holiness before he fell , which the blessed and elect Angels of Heaven have . 2. Because he is so universally filthy and abominable vile in himself , and so remains and will abide for ever , there being no Possibility for him to become better , he being left and forsaken of God , without any means afforded of being purged from his unclean and filthy Nature . 3. Because he is not only unclean in himself , but also defileth the Hearts and Spirits of all such Persons who receive and entertain him ; nay , all the Pollution of our Nature , yea , the whole Nature of humane Race , was originally from that Compliance and yeilding to him by our first Parents ; 't is this unclean Spirit that hath poysoned and notoriously defiled the whole Man both Body and Soul in all its Powers and Faculties , and not the whole Man only , but the whole World also . And as this is naturally the filthy and miserable Condition of all Creatures , so those who yield to his Temptations , come to have farther Polution and Defilement cleave to their Hearts and Lives . Sin is an unclean thing , and it makes all such loathsom and abominable in the Sight of God , who are overcome by it . Though all naturally are vile and filthy , yet there are Degrees of Uncleanness , some are worse than others , more wicked , and so more like to the Devil , in whom his very Image or Likeness clearly may be seen . 4. He may also be called an unclean Spirit , because he continually inticeth and strives to draw Men to Filthiness , and to all manner of Uncleanness , being an utter Enemy to all Purity and true Holiness , envying all those who love it , and strive to promote it . Is gone out of a Man. ] Not that the Man was actually possessed with the Devil ( as some may think ) though 't is very like the Lord Jesus may borrow this Parabolical Speech from a Person actually possessed ; but he sheweth hereby that all wicked Men are in a mystical and spiritual sense possessed with the Devil ; all graceless Sinners have an unclean Spirit in them . Where Sin predominates and rules in the Heart , there the Devil has Possession ; that Heart is Satan's Throne where he reigns and sways the Scepter : Satan was said to enter into Judas * ; and to fill the Heart of Ananias † : both these had this unclean Spirit in them ; the one was plagued or possessed with a treacherous Devil , and the other with a lying Devil . Hence 't is also said , that Satan , who is the Prince of the Power of the Air , both worketh and ruleth in the Children of Disobedience ‖ . Gone out ] Either by the Power and Force of the Grace of God in its common Operations he was thrown out ; or else , through Policy , he voluntarily leaves his House for a time , with an Intention to return again with a stronger force : Some adhere to the first sense , and others to the last . Gone out , i.e. as a carnal , prophane , or black Devil , for so he may be said to be in all debauched Persons : and in this respect he may be said to be gone out , or thrown out of the Pharisees , and other false and counterfeit Professors ; he may not be able to keep them any longer under the Power of open and gross Prophaneness . And from hence the Pharisee proudly breaks forth , God , I thank thee , I am not as other Men are , Extortioners , Vnjust , Adulterers , or even as this Publican . Why may not Satan be expelled or forced out of his House in some degree , by the common Influences of the Spirit ? All generally grant that legal Convictions , and the Operation of common Grace through the Workings of natural Conscience , have some considerable Power in them to reform the Life of a wicked Person . Nor can I think Satan would yield to any Soul voluntarily so far as to let him become so much as civilized if he could help it ; therefore I rather think he was forced to give place , as not being able to hold his own ( in some respect ) as formerly , although whilst the Creature abides in his natural State , not having a changed Heart , Satan hath possession of that Soul still in a great measure ; and therefore he leaves , no doubt , a strong Guard behind him , when he is said to go out , though they may be said to hide themselves , or retire into some lurking-holes and Corners of the House , or rather of the Heart . Satan cannot doubtless keep Possession always , so far as to hold Men under the Power of gross and scandalous Sins , or cause them to continue openly prophane ; such Power and Virtue is there in the common Operation of the Spirit , or in legal Convictions and workings of natural Conscience , together with the help of the external Ministration of God's Word , and by the means of Afflictions , and those severe Providences and Dispensations , under which wicked Men may be exercised , that it may tend to make them become other Men : though it cannot change their Hearts , yet it may make a great change in their Lives , by which means they may look like Saints , and talk like Saints and sanctified Persons , and be taken for such too by the truly Godly ; nay , and that which is worse , may conclude within themselves they are converted , since their former Enemy , that debauched gross and unclean Spirit is gone out of them . I am so far of the mind of James Arminius , that Man by the means of that common Help and Power God affords to all in general , may leave the gross Acts of Wickedness , let Satan do what he can ; which has been often evinced by that Terror severe humane Laws have had on the Consciences of wicked and ungodly Persons . I am perswaded were there a Law that he that swore an Oath , or was Drunk , or committed Adultery , should have his right Hand cut off , or be made a Slave all the days of his Life , we should see Men would get Power over those Temptations of Satan , and neither be Drunk nor commit Adultery . He walketh through dry Places . ] 1. Satan is said in that of Job * , To go to and fro in the Earth , and to walk up and down in it . Satan here speaks , saith Mr. Caryl like a Prince ; therefore saith he ; Some conceive this was the Prince of Devils that is mentioned in this Text , or Belzebub the chief of Devils . He walketh about to view his Provinces and Territories , from one place to another , but he doth not walk to and fro as an idle Peripatetick , but to enquire , to observe , and consider , as a Spy , to search all things and Persons as he passeth along . Therefore ; 2. This noteth that Satan is a diligent Enemy ; if he hath lost a little ground , or is worsted in one Soul , he will try what Power and Success he can find in another . 3. It shews that he is an unquiet and restless Spirit , being cast out of Heaven , he can rest no where ; and if he be forced out of some Men at one time , he will tempt others ; nay , if the Servant hath a little worsted him , he , to revenge himself , will fall perhaps in the next place upon the Son ; if he lose some place in his own House , he will see if he cannot get into the Temple of the Holy Ghost ; or , if he is forced to leave wet and filthy places in which he delights , he will walk through dry places , and see what he can meet with there . 4. Satan's great Work which he imploys himself in and about , is no doubt to get into the Heart of Men to dwell , nay rule there , and so subject them to himself , and defile and polute them one way or other . Dry places , seeking Rest , and finding none ] i. e. where there is no Water or Moisture , or not enough to refresh him ; he has a cruel Thirst upon him , and unless he can meet with that he seeketh , which is to make a Prey of the Souls of Men , he is in a restless state , like a thirsty Person who walking through dry Places can find no Water . There are some sorts of Men that aford Satan no Content nor Satisfaction ; he seeketh for that oft-times which he finds not ; he is not pleased to be as a Travellor , to pass through a place and stay ( as it were but for a Night ) but would fain find Rest , i.e. have a Place or Heart to dwell in , and take sole Possession of . I find one of the Ancients , who writing on this dark Expression , speaketh thus : So long as he dwelleth not in me , he is said to seek Rest he is grieved and vexed , &c. 1. Dry Places are commonly clean Places , or Places where there is no Dirt or Mire : and Satan , that unclean Spirit , is like a Swine , i. e. he delights in filthy and mirery Places , which may signify his assaulting the Saints , or seeking to get into sanctified Hearts , or Hearts renewed by the special Grace of God , and throughly purged by the Blood of Christ , in whom that filthy sink of Sin and Polution is not only dryed up , but the Heart is changed and made new , and so no more a House or Habitation for this unclean Spirit , but is become the Temple of the Holy Ghost , or a Habitation for God through the Spirit . And these Men's Hearts are unto Satan , like dry Places to a thirsty and restless Person : for as the Holy Spirit cannot rest , nor take up his abode in filthy and poluted Hearts ; so the Devil , that wicked Spirit , can find no Rest nor Place of abode in renewed and sanctified Hearts . And as it is no suitable House or Habitation for him ; so likewise Believers have one dwelling in them , strong enough to keep Satan out : for stronger ( saith the Apostle * ) is he that is in us , than he which is in the World : and again he saith † , Ye are strong , and the Word of God abideth in you ; and ye have overcome the Wicked one : He that is begotten of God , keepeth himself , and the wicked one toucheth him not : shall not so touch him as to enter into his Heart , and take up his Dwelling , or get Possession of him any more ; and therefore these Men's Hearts , i. e. the Hearts of true sanctified Christians , I conclude are meant here by our Saviour , which are to Satan as dry places , where there is no dwelling or abiding for him . 2. As dry Places are clean Places ; so likewise they are commonly barren Places , Places where little or nothing will grow ; Satan is for such Hearts that will receive his evil Seed , i. e. suited and fit to close in with his cursed Temptations , which are like to moist or mirery places ; such as all corrupt and unregenerate Hearts are , in others that bitter and evil Seed which this unclean Spirit sows , will not take root : Or if it should so fall out , that through the Carelesness and Negligence of Believers , and Strength of Temptations , Satan should drop some of his cursed Seed in them , and it should meet with a little of the old corrupt Nature ( there being in the best of Men an unregenerate part ) yet it would soon wither and come to nothing ; for their Hearts are , ( as I said before ) no proper Soyl for the Seed of the wicked one , therefore if he gets in a little , he is soon turned out again ; so that in a Word , according to the Import of this Saying of Christ , ( as I conceive ) these Mens Hearts are to the Devil , like dry places , where he can find no Rest . 3. Dry Places are for the most part places least inhabited for want of Water ; the Hearts of Saints are like uninhabitable Places to Satan , in them he cannot find those proper Accommodations which he needs and must have where he dwells . But since he can find no Dwelling here , no Diabolical Comfort nor Refreshment , i. e. no abode in Godly Hearts ; he saith , I will return into my House from whence I came out , ver . 44. I will return : Not that he was quite routed and vanquished before , 't is called still his House , he lays claim and pleads Propriety in him and Interest still ▪ Therefore this Man's Heart was not become the Temple of the Holy Spirit , he was gone out , or forced out before , as a Swearing , Cheating , Whoring , or drunken Devil , &c. and this might inrage him , and move him to attempt some greater Enterprize , which we have already spoken to . Satan doth not love to loose or let go any strong hold he hath of carnal and prophane Persons ; but seeing he had received some small Defeat , he sets upon the truly Godly Christian ; like as when he was cast out of Heaven unto the Earth , he presently persecuted the Woman which brought forth the Man-child , Rev. 12. 13. When he saw he could not uphold his Kingdom by Paganism , nor farther execute his Malice by Pagan Emperors , but was routed and overcome as to that Power he had , ( as our late Annotators observe ) to let us know that he retains his Malice , though he hath lost his former strength , he goes on in pursuing the Church of God. Even so , I say , he having been forced to give way before ( as was hinted ) he walks about to seek Revenge upon the Saints ; but they being to him like dry Places to a thirsty Man , or as an Inn to a Traveller , viz. no resting Place , he resolves to return to his own House , that is , the Hearts of hypocritical Professors , such as the Pharisees were : And this returning of his into his old House , imports ( as I conceive ) his coming again in another form or shape , and with a Resolution to get better and more firmer and surer Possession than he had before . Now he appears as an Angel of Light. Nor can we suppose he had no Party left in the said House when he went out . Parables must not he strained too far ; We ought not to scrue or make too severe a Scrutiny upon every Phrase : therefore we cannot think when he is said to return to his former House , or attempt afresh the false and counterfeit Christian , that he hath quite given over his Designs in assaulting sanctified Persons , but he cannot indure to be an Underling , he is for kinging it in the Souls of Men , would fain reign and sway the Scepter there ; and where he cannot rule and domineer , he harh no Rest , nor can be satisfied . And therefore he may be said to return as an exiled Prince , and lest he should be discovered , he puts on a new Garb , and is now contented his Captive should become religious , that so the deluded Sinner might not discern him , but take him for his lawful Sovereign ; as if he should say , I will yield to you now ; if you will be a Professor and become religious , ye shall , but I will dwell with you notwithstanding ; here is room enough for me as a white Devil , tho not as a black one And when he is come , he findeth it empty , swept and garnished . ] Empty ; That is , the Spirit of God was not there , true Grace was not there , Christ dwelleth not there ; that House may well be said to be empty , where God and Jesus Christ are not ; nor is it a hard and difficult thing for the unclean Spirit to enter into such a Soul , since there was no Enemy strong enough to keep him out ; but contrariwise , the place seems to be rather prepared and made fit for him , to take up his abode in this new religious and spiritual Appearance ; nay here is not only room for himself , but the House is so empty , that many other unclean Spirits more wicked than himself , may have their abode and dwelling there also . Satan saith , I will return to my House , &c. He speaks as if he was sure enough that this sinner was his own , and therefore should without any difficulty enter in , in that new Disguise in which he now appears ; and accordingly 't is said , he findeth it empty , and also swept : but doubtless some Dirt and Filth was yet in some Hole or Corner : For like as a lazy and slothful House-wife uses to sweep a little of the loose Dust and Filth in the open and middle of the Room , and lets many secret Corners lie foul as before , and may be leaves the Dirt behind the Door out of the publick view of People : So the false and counterfeit Christian reforms his Life in the sight of Men ; or , like the Pharisees , makes clean the out-side of the Cup and Platter ; but their Hearts are still polluted , and as vile as ever . Swept ; but not with a proper and fit Broom ; 't is said to be swept , but alas 't was only with the Beesom of legal Reformation ; and how far that will cleanse the unclean and wicked Person , is known to all understanding Men ; it only takes away the Filth of gross and scandalous Sins : therefore said by St. Peter , To escape the Corruption that is in the World ; that is , the prophane World , i. e. vile and notorious Sins and Pollutions . And garnished , or painted ; which may signify that seeming Sanctity , moral Vertue , and the common Graces of the Spirit . Our Saviour elsewhere compares Pharisaical Holiness , to painting or garnishing of a Sepulchre ; Wo unto you Scribes and Pharisees , Hypocrites , for ye are like unto whited Sepulchres , which indeed appear beautiful outward , but within are full of dead Mens Bones , and all Vncleanness : Ye build ( saith he ) the Tombs of the Prophets , and garnish the Sepulchres of the Righteous . And thus Pharisaical and Hypocritical Professors may be said to be garnished , i. e. they seem glorious to Men , who only judg by the outward Appearance , and know not the Heart ; there may be a great change of Life , a beautiful outside , and yet the evil and vitious Habits and Pollutions of the Heart may be still the same , and not changed . And remarkable is this Phrase of our Saviour [ garnished , ] which we know is commonly a curious piece of Art : Men by their Ingenuity strive to imitate Nature ; they will draw the Face of a Man , &c. with curious Painting , very exact , so that it much resembles the Person 's natural Face , yet 't is not the same , 't is but a piece of Paint , an artificial Invention : Even so in like manner by the Improvement of a Man's natural Parts , common Grace , Light and Knowledg , he may appear in the view and sight of Men , as a true Child of God , and may talk and discourse like a Saint , read and hear God's Word , nay , and pray also with much seeming Devotion and Piety , and may likewise bridle many unruly Lusts , and gross Enormities of Life , and give Alms to the Poor , insomuch that he may very exactly resemble a true and sincere Christian , and be taken by all Godly People to be indeed such an one : but notwithstanding all , 't is but an artificial Piece , 't is but like a curious Paint , or vain-glorious Garnish ; it is not the Image of God , it is not the new Creature ; though it looks like it , much resembles it , yet it is not the same : for the Man is a meer Hypocrite , a counterfeit Christian , the work upon him being only the Product of natural Improvements , and not the Effects of the saving Operations of the Holy Spirit . Nay , and Satan , though an unclean Spirit , likes to dwell in such a House , I mean such a Heart , thus swept and garnished , as well as in the Heart of a vile and debauched Person : And evident it is , that this sweeping or external cleansing with the Broom of outward Reformation , or the Garnish of moral Righteousness , common Gifts and Graces of the Spirit , Prayer , hearing the Word , partaking of the Sacraments , and doing many good Works , cannot secure the Soul against Satan's Attempts , in order to his taking up his Habitation in such Persons Hearts . After I had preached these two Sermons , a Godly Friend who heard them , told me he had met with a Treatise of Mr. Richard Allen's , Author of Vindiciae Pietatis , who gives the same sense on this mysterious place of Scripture : He helped me to the Book which I was ignorant of , and Mr. Allen being a very worthy Person , I shall give you some brief Hints of what he hath said . When the unclean Spirit goeth out of a Man , &c. That Sinners are vile and abominable , saith he , it is from that wicked Spirit , Satan , that dwells in them : Every Sinner is a Person possessed of a Devil ; when a little reformed , they seem for a time to be dispossessed , &c. He walketh through dry Places ; what these dry Places may be , is not easy to determine : Some by these loca arida , understand loca vacua , void empty Places , the Deserts and Wastes of the Earth , where he finds no body to attempt or molest . But could Satan , saith he , think to find Rest there where was no House for him to lay his Head in ? Would the Tempter waste his time in seeking whom to devour in those waste Places , where he knew well enough there were none to be found ? He knows too well where Sinners dwell , to go to seek them where they are not ; more like to find the Devil at a Market , than in a Wilderness . Thus therefore seems not to be the sense — . Why may not , saith he , these dry Places be the Saints on Earth , the Fountain of whose Blood is dried up ? in whom the Sun hath dried up their Dirt and Mire , in which this Swine loves to wallow , &c. [ He seeketh Rest ] this notes two things . 1. When the Devil is gone out of any Person , he is never at Rest till he is gotten in again , either thither whence he went out , or into some other Habitation , where he may do more Mischief : Like Children , like Father , 't is said of them , so 't is much more true of him , He rests not but in doing Mischief . 2. The Devil loves to dwell where he may be at Rest ; that is , not from Work ( his Rest is his Work ) but from Resistance or Opposition , i. e. in carnal and unclean Hearts , &c. [ Seeking Rest and finding none . ] He goes , saith he , through these dry Places , from Saint to Saint , from Heart to Heart , in hope to find Entertainment , but is still disappointed ; here 's little Rest for me to be had , these dry Places I see are no Places for me , here 's watching and wrestling and warring against me ; so much praying , complaining against me , that there 's no stay for me here : — I le go back to my old Habitation : And when he comes , he finds it empty , swept , and garnished , a little cleaner and handsomer than when he left it . The Devil can allow Sinners a little Reformation ; but though it be a little cleansed and garnished , yet it lies empty still , there 's no Tenant hath taken it up , though the Devil went out , Christ was not let in , but there it lies void for the next that comes . Then he goeth and taketh seven other Spirits more wicked than himself , and they enter in , and dwell there ; and the last state of that Man is worse than the first . Beware of a returning Devil ; the Devil at his return often makes sevenfold worse Work than before he did . Allen's Godly Fear , p. 213 , 214 , 215 , 216. He modestly offers this as his Thoughts on the Place , and I find others confirming by some brief Hints the same things . I thought it not amiss to recite this Passage of his , as a farther Confirmation of the Exposition I have briefly given you of this dark Place of Scripture , not doubting but 't is the sense and meaning of our Saviour . But now to draw towards a Close , take two or three Points of Doctrine . Observe , 1. Satan is an unclean Spirit . As God is the Author and Original of all true Holiness , so is Satan of all Sin and Wickedness : And as God's Nature is pure , so the Devil in his Nature is impure ; all Purity proceeds from God , and all Sin proceeds from Satan ; God strives to promote the one , and the Devil labours to promote the other : As God's Kingdom is set up in the World , and maintained by Holiness and spiritual Sanctity ; so the Devil's Kingdom is set up and upheld by Sin and Filthiness . As God by his Spirit dwells in sanctified Hearts , so the Devil dwells in polluted and sinful Hearts : And as Christ makes that Man or Woman holy and clean where he makes his abode ; so Satan makes those Souls where he takes up his Dwelling , unclean and abominably wicked . Moreover , as he who is truly sanctified and made Holy , is said to be of God ; so they that are wicked and ungodly , are said to be of the Devil * . All those who are spiritual and truly gracious are like to God , or bear some Resemblance of him ; and all unclean and wicked Persons are like to the Devil . These things considered , no marvel Satan is called an unclean Spirit . 2. All prophane notorious and ungodly Sinners are in a woful state , the unclean Spirit is in them , their Hearts are Satan's Habitation . The Heart of Man was not originally Satan's House , nor hath he any just Right or Propriety in it ; 't is his by Usurpation and Conquest , as Men yield up themselves to him , and entertain his Temptations . Man both Body and Soul is the Lord's , he is his Creature ; nor ought he to suffer any to dwell in him , much less to rule and sway the Scepter over him , but the Holy God. But as all Men as they come into the World , have wretched and cursed Natures , through original Depravity ; so ungodly Men actually have cast off God , their lawful and only Sovereign , and have imbraced the wicked one , they have received , and do subject themselves to Satan that unclean and filthy Spirit , he is King and Lord over them . The Devil hath got Possession by Craft , he inticed our first Parents to open the Door to him , they gave him the first Entertainment , 't was then he took Possession , and thereby at once corrupted all that are in the House ; I mean , all the Faculties of the Soul , to such a Degree , that they all naturally side with Satan , and are for him , and are filled with Enmity against God , and oppose and resist his Spirit , and rebel against the Light. Wicked Men had rather be under the tyrannical Government of the Devil , than to be ruled and governed by Jesus Christ : And from hence 't is no wonder they rather chuse to have wicked earthly Rulers and tyrannical Kings to be over them , than to be subject to a Prince who is an Enemy to Wickedness , Tyranny and Oppression . This shews the Blindness and miserable State and Condition of all wicked and ungodly Men. We may further note also , 3. That Satan may lose some ground in Sinners Hearts , he may seem to be gone out of them , and they may become sober and civilized , and yet may be in the Gall of Bitterness , and their Hearts notwithstanding may be still Satan's Habitation . Let these Men change their Lives , and become other Men in the View of the World , alter their course of Life , yet they are miserable ; Satan has spiritual Power and Dominion over them ; he has a strong party in their Hearts , when he seems to be gone out , and knows they are his still , and owns them as his dwelling place . When he cannot meet with Entertainment in other places , when Saints afford him no Incouragement , but displease and defy him , and their Hearts are as dry places , he can nevertheless return at pleasure to his old Habitation , and there he enters and dwells . Let them change their Religion , yet they are Satan's Slaves still , he matters not if they leave Popery and cleave to Prelacy , and so become Protestants in general ; nay , imbrace a more refined sort of People , and take upon them a more strict Profession of Religion , yet still they belong to him , if they are not truly regenerated and renewed in their Souls ; let them be Presbyterians , Independents , or Baptists , it signifies nothing , they are still the same , and under Satan's Power and Dominion . O how miserably are some Men deceived , thinking if they are reformed and become zealous for external Ordinances , and have taken up this or that form of Religion , and are taken for Saints by Men , that all is well , and they shall be saved ! How did the Pharisees glory in their seeming Zeal and Piety , and flatter themselves , and yet wofully blinded , and in a damnable State and Condition ? Note also , that , 4. Morality , external Gifts and common Grace , are but like a vain Paint , a mere empty and artificial Garnish . They make a fair show in the Flesh , they pride it in themselves , and Men praise and admire them , but what doth all this signify ? they are still under a diabolical Power and Influence , and twofold more the Children of the Devil than they were before : Nay , as I shall hereafter shew , rather seven times worse than when they were openly wicked and prophane . APPLICATION . 1. A Terror to Sinners . Tremble you that live wicked Lives , remember the unclean Spirit dwells in you , and has Power over you , your Hearts are his Habitation , he rules in you , and takes you Captive at his Will. If in this State you die , you are undone for ever . 2. See to it , you that are Professors , lest you are also deceived . What is a reformed Life without a changed Heart ? To cast off the gross Acts of Sin , will not avail you any thing , without the evil Habits are broke , and you renewed in the Spirit of your Mind . Though you seem to be godly to Men , yet God knows your Hearts , and how they stand affected to him , and to true real Godliness . A form of Religion will never save you ; and though you may have got some ground against Satan , and he seems to have left you , or is gone out , yet take heed he does not return again with greater strength , and get you into stronger Bonds now , than he had before . But because this will be more fully opened in the next place , I shall at present say no more to it now . 3. This also affords much Comfort to God's People . Satan sets upon you , and fain he would subject your Souls to himself , and take Possession of your Hearts , but he cannot prevail , you have got one in you who is stronger than Satan , who will preserve you to his Heavenly Kingdom . But no more at this time : I shall leave what I have said to the Blessing of God. THE unclean Spirit that goes out , Of Men that vicious are , Doth oft-times seek and search about , For rest both here and there : And fain would he make his abode , In places dry and clean ; And ruin all the Saints of God , Which hath been often seen . But thou , O Lord , dost them preserve , And in them thou dost dwell , So that from thee they cannot swerve , To be o're-come by Hell. Which Satan seeing , strait-way goes , To his own Dwelling place , And with him brings more dismal Woes , On such who want thy Grace . Who of it being empty quite , Tho swept and garnished , He enters in , and with strong might They captive all are led , And overcome by him again , Through curst Hypocrisy , And in them he does rule and reign , Which few are brought to see . What cause have such thy Praise to sing , Who are renew'd by thee ? Whose Heart thy Habitation is , They always happy be . SERMON II. On MATTH . 12. 43 , 44 , 45. — When the Vnclean Spirit is gone out of a Man , &c. THE last Day I opened the several Parts of this place of Holy Scripture , in the usual Method I have all along taken in my Exposition of other Parables , which I have already spoken to , according to that small measure of Light and Knowledg the Lord hath been pleased to bestow upon me . There remains one thing further to be done , and that is indeed the chief and most material of all , which is to shew you the sad State of the false and counterfeit Professor , out of whom the Unclean Spirit is said to be gone , but yet is returned again with seven other Spirits more wicked than himself . Our Blessed Lord saith , The last State of that Man is worse than the first . Now in what respect a painted Hypocrite , or one garnished only with common Gifts and Graces of the Spirit , may be said to be in a worse State than the open Prophane , I shall endeavour , God assisting , to demonstrate . 'T is said , Satan returned with seven other Spirits , &c. ] Seven is a number of Perfection . I judg our Saviour designed hereby to shew that the Devil hath now got stronger hold and possession of such a Person by many degrees ; many unclean Spirits , or worse and more dangerous Sins cleave to him than before , so that he is like to be perfectly miserable . But to proceed ; First ; That which renders false Professors , or counterfeit Christians , to be in such a deplorable Condition , ( which also evidently appeared in the Pharisees and other People in that Generation , to whom primarily our Saviour refers , as the close of the 45th Verse shews ) is , that great Ignorance that cleaves to them notwithstanding their common Illuminations ; which usually does consist in these Respects following . 1. They know not their own miserable State , looking upon themselves to be rich and increased with Goods , and to have need of nothing : as appears by that Charge of the Lord Christ against the Church of Laodicea , who were fallen into the like Condition ; they think none knows more than themselves , insomuch that they secretly contemn him who tells them how it is with them ; and this rises from the consideration of that great Knowledg they conceit they have above others ; But now ye say , Ye see , therefore your Sin remains . If your Ignorance were simple , ( as if Christ should say ) and not affected , or were you sensible of your blindness , then your Disease would not be so incurable : But now you say you see , and you doubt not but you are in a state of Happiness , and are the only People of God , and yet presumptuously refuse the way of your Relief and Salvation , and do not conclude you are under Guilt and Wrath , as indeed you are . Prophane Persons , though their State is bad , and very miserable , yet are not generally so blind as once to imagine their Condition to be good , but act and do those abominable Deeds of Darkness , against the Light and Dictates of their own Consciences : And though Satan hath got power over them , and their Lusts predominate in them , yet are they commonly possessed at certain times with fear about their eternal State , ( unless wholly given up to a reprobate Mind , having their Conscience seared with an hot Iron ) ; and that which seems to bear up their Spirits , is the hopes they have of future Repentance ; for the thoughts of dying in the present Condition they are in , is grievous to them : Nay , and the false Professor , whilst he abode under the Power of the Unclean Spirit , being openly prophane , might tremble , as seeing himself posting headlong to Hell ; but now , through the blindness of his Mind , for want of a true illumination of the Spirit , he thinks he is in the direct way to Heaven , his Conscience being misled , ( and his intellectual part darkened ) never reproves him , but rather gives in its testimony for him . And thus it was with Paul before his Conversion ; whilst he abode a Pharisee , his Conscience never accused him for those great Evils in persecuting the Church of God ; for he himself saith , he did it ignorantly in unbelief . What can render the State of a Person worse , i. e. to be an Enemy to God , and Jesus Christ , and to the Power of Godliness , and yet think he is Holy , and a good Christian ; nay , and his Conscience being blinded in the Matter , acquits him of Hypocrisy for want of Saving-light , whilst he keeps up in a zealous performance of the external Acts of Duty and Religion , by which means he is deprived of that help which some openly-prophane meet with from the Rebukes and Lashes of their own Consciences , which oft-times proves a means of their Conversion . But the hypocritical Professor , not knowing the want of a changed Heart , nor the defect of those Sacred Principles from whence should flow all he acts and does , but contrarywise is stirred up by false Principles , and acts only by the power of natural Conscience and Affections , having no clear judgment to discern his own Danger , nor what a State is he still in ; His Condition is deplorable , and this Unclean Spirit is worse and more direful than that which he was in before . 2. Their Blindness and Ignorance consisteth , in that they cannot discern nor distinguish between a changed Heart and a changed Life , or between legal Reformation and true Regeneration . They think , because their State seems so much better than it was before , in their own apprehension , and in the apprehension of others also , their Condition is good enough , they comparing themselves with themselves , beholding what a vast difference there is , or seems to be in respect of what they once were , when Swearers , Drunkards , Whoremongers , &c. cannot but commend themselves to themselves : once they saw themselves Sinners , and called themselves so , and were ashamed of their own sinful and wicked Lives ; but now they are Righteous in their own conceit , and so have no need of any further work , being arrived to that State of Holiness , ( as they think ) to that degree of Piety , to that Change , to that Conversion , that they conclude they need not seek for any other , and yet are deceived , and in the Gall of Bitterness . And hereby they seem to put themselves out of the Call of Jesus Christ , who came to seek and to save that which was lost : not to call the Righteous , but Sinners to Repentance . Let Men think what they please , certainly there is no Devil like this Devil : If he can perswade a Man that he is whole , and not sick at all , and so needs no Physician ; and that when the Gospel is preached to Sinners , and the danger of Unbelief is opened , yet it doth not affect him , nor concern him , he being become a righteous Person ; what hopes can there be of such a one ? Alas , the Ministers of Christ have received no Commission to offer Christ to any but to Sinners . Now these are not the Persons a precious Saviour is tendred unto , they see no want nor need of him , and therefore these are passed by as such who need no Repentance . 3. Their Blindness consisteth in their ignorance of God's Righteousness , not knowing what Righteousness it is that will render them accepted and justified in the sight of God ; and so , like the poor Jews , go about to establish their own Righteousness , their own personal Righteousness , a home-spun Righteousness ; they see no need to go to another , to be beholden to another , for that which they suppose they have in themselves . And this ignorance of the Righteousness of God , partly rises from their ignorance of the Nature of the Law , and pure Nature of God , concluding , there is no need of a spotless or perfect Righteousness in point of Justification , ( as either being inherent in us , which can't be , since all have sinned ) or else by Imputation , as wrought out for us in the Person of the Mediator ; and therefore think ( as Paul once did ) he is a justified Person who breaks not the Letter of the Law , or is not guilty of the gross Acts of Sin. Secondly ; Their Danger appears also from a proud Devil that now is entred into them . Pride commonly accompanies Ignorance , and this abounds in the Heart of Man by Nature , and there it will predominate , till the Soul passes through an effectual Change ; but it appears in none so fully , or to such a Degree , as in a Pharisaical Person ; he cannot indure to think he is so poor as prophane and notorious Sinners are ; what , go to his Neighbour's Door for every Morsel of Bread he eats , and for every draught of Drink ! no , 't is below him to beg , he thinks 't is enough for Publicans and Sinners to do so . And indeed what need he go to be fed and clothed by another , that is full , and sees his Goods increased , and hath need of nothing ? Faith empties the Soul , makes it poor , before it fills and inriches it . But this Man knows not what Faith is , nor the Life of it . Pride springs from an inordinate Self-love : Self-love , and Self-flattery , are the Glasses in which a self-deceived Hypocrite looks daily in , in which he appears indeed that which he is not . Self-love is a Multiplying , yea a Magnifying-Glass . These never had a true sight of themselves , never saw their own Poverty , and horrid pollution of their Nature ; 't is with them , as it was with the Apostle , before the Commandment came , they are alive , and beautiful in their own Eyes . Behold , thou art called a Jew , and restest in the Law , and makest thy boast of God , and knowest his will , and approvest the things that are excellent . Thou art , as if he should say , called a Saint , looked upon by all to be a Holy Person , a Religious Man , one of great Parts , and Knowledg , and Abilities , exceeding many ; makest thy boast of God , as if none knew him so well as thou dost : but this was their Pride , their Hearts were lifted up , by reason of that knowledg they had of the Letter of the Law ; though neither their Hearts nor Lives were conformable to the Spiritualness of it , never saw that the least Sin and Lusts lays them open to the dreadful Wrath of God , and to the Curse of his holy Law. They boasted in that they had escaped the Corruption that is in the World , i. e. all scandalous and gross Sins , and so were puffed up in Pride and Vain-Glory . These Self-righteous Persons will not be made sensible that they are in a sinful State , because of those commendable Qualities possessed within , as they seem in their own Eyes ; and do not perceive how they are degenerated , and have lost the Image of God which we had in Creation , and how now they bear the Image of the Devil by Corruption ; they understand not the Nature and Extent of Original Sin , the pravity of their natural Faculties , the lameness and impotency of their own natural Powers , nor the sinfulness of the first motions of their Hearts ; boasting ( as one observes ) of self-Ability in the midst of utter Weakness , and an affection to God under prevailing and horrid Enmity . Pride commonly arises from a conceit of some excelling Quality , whether Beauty , Parts , or Knowledg , or affected Piety ; and these Men never being convinced of their own natural Deformity , Filthiness , and Pollution of Sin , that contagion of the Soul , the universal stain of Nature , nothing but Pollution succeeding in the place of original Purity , are swelled up in spiritual Pride and self-conceitedness . The Pharisees were the proudest of all People , and they were the most ignorant of Gospel-Truths ; they would have their Opinion a Rule to all the People , and that must be a Truth which they so esteem to be , and that an Error , which they conceit so to be . Pride being the Devil's Sin , is hateful to God. He that looks upon himself too much , looks upon God too little . If God hides the Mysteries of the Kingdom of Heaven from any , 't is from the Wise and Prudent . The Design of God in the glorious contrivance of the way of Salvation by Christ , is to confound and destroy the Pride of Man ; and because Man's corrupt Reason cannot comprehend the Sacred Mysteries of the Doctrine of Faith , they contemn and disbelieve the revelation of it . No Religion nor Ordinance of God is valued by some Men but what suits with their own affected Principles and Notions ; from hence the Greeks counted the Gospel Foolishness : and the Jews were so wedded to their own legal Righteousness , that unto them Jesus Christ was a stumbling-block ; the pride of their Knowledg and Attainments was the Mother and Nurse of their incredulity : Have any of the Pharisees believed on him ? These Men sin ( as I have often told some of you ) against the Remedy , and fence against the Edge of that Sword by which their Souls should be wounded , and they die , if ever they come to live indeed ; therefore what hopes is there of them ? Alas , Men swelled up with an Opinion of their own good Estate and Condition without Christ , are unfit for Faith. This is one of the strong Holds , exalting it self against the Knowledg of God : How loth is a proud Man to become a Fool , that he may be wise ? or to captivate his Reason to the obedience of Faith , to be justified by another's Righteousness ? and that our own Righteousness , which is so pleasant and acceptable in our sight , and in the sight of Men , should be as filthy Rags , or a loathsome thing in the sight of God , is to these sort of People a strange Paradox . Lucifer , as some pretend , is one of the chief of Devils , who is called also the King of Pride : If so , certainly he is one of those wicked Spirits that entred into this Person . Now what but infinite Power can throw out this Devil , this Pride , and bring this Soul to the foot of the cross , and make it strike its swelling Sails to Jesus Christ , and become nothing in it self , and to hate and loth its own Righteousness , by reason of that impurity and pollution that cleaves to every best Duty they do or can perform ? Thus this unclean Spirit raises up strong Fortifications against the way of Salvation , the way of Faith , or going to Jesus Christ for all as poor and undone Sinners . These Enemies , in Hypocritical and Self-righteous Persons , stand armed in the Breaches of Nature ( as one observes ) to beat off all Assaults of the Gospel , and therefore the latter State of these Persons is worse than the first . Thirdly ; Self-confidence may be another evil Spirit that is entred into these Persons , and which renders their State so bad . 'T is impossible to perswade them that their Condition is nought and damnable : you may ( as I hinted before ) quickly bring a vile and debauched Person to acknowledg his State is dangerous , tho there is no turning him from his evil course ; yet he stands not upon self-justification , but rather readily yields to you : if you deal with him at a seasonable time with Wisdom , and tell him he is a very wretched Creature I know : I am so , saith he , the Lord have Mercy upon me . But the Man out of whom the debauched Devil is gone , is in his own Eyes become another Person , a seeming Saint , one that hears Sermons , Prays , and gives Alms , and yet not renewed , nor his evil Habits changed . O 't is no easy thing to bring him once to doubt or question the Goodness of his Condition , he blesses God for that help he has had to change his former course of Life ; God , I thank thee , I am not as other Men , nor as this Publican ; I was as bad as other , but I am become religious ; now I am no Swearer , Whoremonger , Drunkard , Extortioner , &c. To this purpose you have the Pharisee boasting and praising of God : this renders his state lamentable with a witness . What made the foolish Virgins so bold as to go forth to meet the Bridegroom ? Was it not that confidence they had that their condition was good ? A wise Man , saith Solomon , feareth , and departeth from iniquity ; but a Fool rageth , and is confident . Confidence is opposed to Fearing ; so that this sort of Men are secure and unsensible of their Danger till it is too late . As in the Case of the Foolish Virgins , they saw not their fearful State till the Mid-night Cry was heard . And hence our Saviour told the Scribes and Pharisees , that Publicans and Harlots went into the Kingdom of Heaven before them : Which fully confirms what we say from this dark Scripture , viz. That openly prophane Persons , and notorious Sinners , are not in so dangerous a condition , as a false Professor or counterfeit Christian , who having passed under a seeming change of Life , and left the gross Acts of Sin , though never throughly wrought upon by regenerating Grace ; and I conclude this of Self-confidence is one of those more wicked Spirits that are now entered into him . Behold , thou art called a Jew , and rests in the Law , and makes thy boast of God , &c. And art confident that thou thy self art a Guide of the Blind , a Light to them that sit in Darkness , &c. Thus these Persons proudly , with great Self-confidence , arrogate all Wisdom and Knowledg to themselves ; and are like the Sluggard Solomon speaks of , i.e. wiser in their own conceit than seven Men that can render a Reason . Tremble ye who fear nothing , who conclude all Wisdom and Knowledg is with you , and that you need not be taught more than you already know . Some Men , tho openly prophane , glory and boast of their Church and Christianity , and doubt not but in that Faith to be saved : But if those who are of a good moral Life , and zealous for the external Parts of true Religion , for want of a saving Work of Grace on their Hearts , are in such a deplorable State , what vain pride and folly possesseth that foolish and debauched Crew we have amongst us ? Fourthly ; Vain-Glory also certainly may be another Sin this Person is become guilty of . The Design of God in the Gospel , is to discover how vile , helpless , and wretched all Men naturally are in themselves , and so to shew us that we have nothing to glory in , but that he that glorieth might glory in the Lord. But these Persons glory in their seeming Gifts , Parts , Learning , Knowledg , and external Privileges : they are like those of old who cried out , the Temple of the Lord , or the Church of God are we . Poor Sinners have nothing to glory in unless it be their Shame . The Publican cries out , Lord , be merciful to me a Sinner . But the false and self-righteous Professor , like as a rich Man glories in his Riches , and a strong Man glories in his Strength , so he glories in his own Righteousness , in his spiritual Attainments and seeming Sanctity . And doubtless this is another strong Chain with which the Devil binds these deluded Creatures . Self-confidence , Pride , and Vain-glory , are all of near Kin , and proceed from that horrid Ignorance I first mentioned ; they are all the spurious Off-spring of that cursed Parent . But why should we glory in the Lord , or rejoice only in Christ ? Why 't is , because ye are in Christ Jesus , who of God is made unto us Wisdom , and Righteousness , Sanctification and Redemption : Ye are in him by Faith , by Regeneration , and his Spirit dwells in you . Our Righteousness is so imperfect , and so filthy , that it is compared to a menstruous Cloth ; instead of glorying in it , we have cause to be ashamed of it , and to loath our selves , and with Paul , to account it but Dung ; our best Actions , Works and Duties we perform , cannot commend us to God , nor in any respect procure the least Good from his Hands , forasmuch as Sin cleaveth to them , and nothing but a perfect and compleat Righteousness can render the Soul justified and accepted in his sight . This vain-glorious Person little considereth what horrid Pollution abides still in his Heart , for which he is accursed by the Law of God , and so remains till he hath real Union with Christ , and is brought under a Divine Change. What though he has escaped some abominable Evils and Corruptions of his Life , since his vicious Habits , and filthy Nature is not changed , nor he sees not the Purity of the Law of God ? Alas , he beholds it , as only forbidding all outward Acts of Sin , but the Spirituality of it was never opened to him , for if it had , he would see no cause of glorying in himself , but contrariwise would soon be convinced of his Error and sad Mistake , and behold himself an undone Man , and cry out of the deceitful Nature , turnings and windings of his own base Heart , Thoughts and Affections , and what a disproportion or disagreement to the perfect Rule ; or how far he is from that Holiness , and Purity , and Rectitude described in the Book of God. It amazed Paul , when he once came fully to understand the Law , when he looked on all the parts of it , not only on the grosser Sins forbidden by it , but on the Rectitude , the Holiness which is required therein : When he saw the Law discover'd Lust to be Sin , and that the least Lust of the Heart is as palpable a breach of it , as Murder , Theft , or the outward Act of Adultery , and exposed equally to the Curse of it , and so to the Wrath of God : Then ( saith he ) Sin revived , and I died ; that is , as to any hopes of Life and Salvation by that Righteousness which before he gloried in , and made his boast of . The same Apostle afterwards came to see that in him , that is to say , in his Flesh dwelt no good thing ; nay , and the Holy Ghost saith , All are gone out of the way , all are become filthy , and there is none that doth good , no not one . What cause is there then for this Man to glory in his Parts , Knowledg , and seeming Righteousness , since these things for which Men value and esteem themselves above others , God saith there is no good in , nothing excellent , but 't is contrariwise abhorred and hateful to him ? But O how hard a thing is it to bring this and that self-righteous Person to believe this , or receive it as a Truth ? What , says he , can ye make me think I am still a vile Sinner , and God doth not accept me , who do so much good , that pray as I do , and hear Sermons , and am thus much reformed ? O this is a worse Devil than the former , and he hereby is in a worse state than at first . Before he was easily brought to confess his State bad : when openly prophane , his gross and scandalous Sins appeared odious to him , being so indeed in the Eyes of all sober and civilized People ; gross Wickedness seemed to him as filthy Rags , or as a menstruous Cloth : But to tell him his Righteousness is alike abominable , filthy , and hateful to God ; this he cannot believe , but concludes , 't is a glorious Cover , a rich Garment , a precious Ornament , and so prides himself in it , and makes his boast of it , pretending now to so much Sanctity , that like those of old he is ready in his Heart to say to others , Stand by your selves , come not near me , for I am holier than you . Thus the Pharisees of old sequestred themselves from all sorts of Men , must not be so much as touched by any ; for so it seems by that passage , when the poor Woman came to Christ , and touched the Hem of his Garment , they wondered that our Saviour would suffer himself to be touched by her , she being a Sinner ; they could not endure to have any legal pollution upon them , would not eat a bit of Meat until they had washed their Hands , and oft washed their whole Bodies , especially after they had been at a Feast , for fear any pollution had fallen upon them : and so also when they came from the Market , lest peradventure they should have touched some Heathen , or some Person who was legally unclean . And now in this Righteousness they gloried , trusted to it , and sought hereby for Justification and Acceptance in the Sight of God , which rendered their State worse than before . And that which seems to feed and heighten this Pride , Self-confidence , and Vain-glory , in some of these blind and self-deceived People , is that strange Conceit and Apprehension they have of their own Power and Abilities to do and perform those things God requireth , in order to their Acceptance with him , together with their false Notions of God's Mercy in pardoning them wherein they come short . In this very respect the Jews erred to their eternal Overthrow ; they thought they had Power , and were able to keep the Law to such a Degree , that they were accepted as righteous Persons in God's Sight by it ; and though they might not be puffed up with Pride ( as some of late amongst us are and have been ) as to think they were without Sin , yet did not doubt but wherein they came short or were guilty , God , as a pure Act of his Mercy , would forgive them , not seeing a Necessity of Christ and of his Righteousness . Which Notion tends at once utterly to make void the Doctrine of Faith , and Covenant of Grace , and so consequently the whole Design of God in sending Jesus Christ into the World : for if Salvation may be obtained this way , Christ is dead in vain . And whilst I am hinting these things to you , I cannot but bewail another sort of Men , who though not so grossly blind and mistaken as some others are , yet doubtless greatly miss it , and run upon almost as bad a Rock , whilst they apprehend and think all Men are put into such a Capacity that they may be saved if they will , i. e. by improving the means of Light and Knowledg , they have by their own inherent Power and Abilities , without the special Operation of the spirit , not considering the woful pravity of Man's Nature , by original and actual Transgression , they being dead in Sin , and stand in as much need to be quickned by Jesus Christ , or to have a Principle of Divine Life infused into them , if ever they spiritually live , as Lazarus had to be quickned and raised again , after he had lain four days in the Grave . Nay and 't is evident , God doth work in us , who are spiritually quickned and brought to believe , after the same manner which he wrought in Christ when he raised him from the dead . One ground or cause of these Mens Mistake may arise from the Consideration of that Power Men in general have by the help of natural Conscience , and the external means of Grace , to leave the gross Acts of Sin , and so reform their Lives , and cleave to God in all Acts of Obedience , in the external Ordinances of the Gospel , which is I fear all the Conversion some Professors ever attained unto , and is also indeed the Substance of that which Man by the Power of his own Will , is able to arrive unto , to affirm that Man by his own natural and internal Abilities ( as influenced by common Grace ) hath Power to renew himself , change his own Heart , or form Jesus Christ in his Soul , is in effect to attribute to him Omnipotency , and make a God of him , even no less than a creating Power : For the Image of God , which is wrought in all true regenerated Persons , is called the new Creature ; and a glorious Creature it is as ever the Almighty formed , being the top-Glory of all his creating Power . And besides , this necessarily makes way for Men to boast and glory in themselves , for it makes Man a Competitor , a Co-partner , and a Co-worker with God in Redemption ; for the Work of Redemption doth not only consist in a price paid , or an Atonement made by Jesus Christ , ( whereby he appeased Divine Wrath , and satisfied God's offended Justice ) but also by Power and blessed Conquest the one was done without us in the Person of Christ , the other is done in us by the Spirit of Christ , whereby those evil and vicious Habits that are in us , naturally are removed , and the Power of Satan broke into Pieces , or that strong Man armed overcome , and the Soul set at Liberty . To this purpose was the Son of God manifested , that he might destroy the Works of the Devil . No Man can be said to be redeemed by Christ , until he is redeemed from his Sins , or delivered from that Enmity that naturally is in his Heart against God , or that sacred Image of God be again restored in him , not until he is quickned or raised from the dead . Hence St. Peter , speaking of Redemption , saith , We were not redeemed with corruptible things , as Silver and Gold , from a vain Conversation , &c. but with the precious Blood of Jesus Christ , as of a Lamb without Blemish and without Spot . The Redemption is from a vain Conversation , 't is not from Wrath only , but from Sin the cause of that Wrath also . And all Men know this is not universal , seeing but a very few are indeed thus redeemed ; and they may as well perceive that this is as absolutely the Work of Christ , as he is our Redeemer , viz. thus to work in us , to redeem us as it was his Work to die for us . How good is it therefore for us to consider the Danger that arises from mistaken and unsound Principles , if we would not be found guilty of this Sin of Vain-Glory ? The truth is , some good Men are so misled , that they make the new Covenant a mere conditional Covenant , and if after all Christ hath done , their Interest in it and eternal Life wholly depends upon the weak and wavering Principles of the depraved Creature , and his stubborn and rebellious Will has its negative Voice : and if the Creature works not , complies not to those Conditions required , the whole of Redemption-Work may be lost , and not one Soul redeemed . And were it thus , there is more reason to believe Christ would have lost all his Labour and infinite Kindness , than otherwise . Since Man is naturally so depraved and averse to that which is truly good , having such Enmity in his Heart against God , and is wholly under the Power and Government of the Devil , and this also would render the new Covenant not better , nay , not so good as the first ; for then Man was a perfect Creature , having not then such a captivating Power of Sin nor Satan in him , but had a Power of Will to stand , if he had exercised it , and resisted the Tempter from without . There is one thing more I shall note , before I leave this Point : 'T is easy to perceive from hence , what Grace it is that Man may fall from , I mean finally and totally fall , i. e. whatsoever Men may act or do from those common Operations of the Spirit , or by the Power of natural Conscience , under the external Preaching of the Word , or means of the Rod or Afflictions , by the Assistance or Help of which I doubt not he may become another Man , a great Professor , pray , hear the Word , have a sort of Faith , viz. that of Credence , be baptized , and so become a Church-Member , yea , a Preacher , and may be in the Sight of Men of a blameless Life and Conversation , and yet never changed in Heart , or regenerated by the effectual and special Operations of Christ's Spirit , nor have Union with Christ : From this Grace , or such a reformed Life and Profession of Religion , a Person may fall away , and indeed rise no more . And such I conclude the stony and thorny-ground-Professors were . Moreover , 't is as evident that the good-ground , viz. the honest-hearted Person , brought forth Fruit to Life eternal , and fell not finally and totally away from the Grace of God. If any ask , how it came to pass any of the ground is said to be good ? I answer . Naturally all the Hearts of Men and Women are evil , the Defection was universal . But these Hearts of Men who are said to be good ground , were prepared for the Word ; by which means , through the Spirit , they came to be regenerated , their Hearts were plowed up or broken in pieces by the Word and Spirit in effectual Convictions . Plow up the fallow Ground , ( saith the Lord by the Prophet ) and sow not amongst Thorns . Not that Man is able to do this , any more than he is to make himself a new Heart , which he is likewise required to do , Ezek. 18. 11. but the former is the Work of the Spirit by Convictions ; the latter the Work of the Spirit in Regeneration . Till the Heart is pierced by the Holy Ghost , and broken to pieces and made soft , which naturally is hard , the Word can find no saving or effectual rooting there , but 't is like a Rock , or so stony or thorny , that no Fruit of the Word will abide to everlasting Life . Therefore I conclude , effectual Convictions are a Preparative , or a Preparation to Regeneration ; the Spirit is a Spirit of Burning before 't is a Spirit of Consolation : it first plows up the Fallow-ground , and then when the Seed is sown , it will take Root , and bring forth Fruit to Salvation . Fifthly . Moreover , Formality , it may appear to all , from hence is another Evil that does attend this sort of Men , or is another wicked Spirit that hath possession of their Souls . What a stir did the Pharisees make about Ceremonies ? how zealous were they , like some now adays for outward Rituals and Traditions of their own devising , or which are mere humane ; as if the chief part of Religion , and the sacred Worship of God , consisted in external Forms , Rites , and Ceremonies ; And art confident ( saith the Apostle ) that thou thy self art a Guide of the Blind , a Light to them who are in Darkness , an Instructer of the foolish , a Teacher of Babes , which hast a form of Knowledg , and of the Truth in the Law. A Scheme or System of Notions , a compendious Model or Method which is artificially composed , such as Tutors and Professors of Arts and Sciences do read over again and again to their Pupils and Auditors : these Men are commonly the chief Enemies to the Power of Religion and Godliness , and like their Brethren of old , great Persecutors of God's faithful and sincere Children , whilst they cry up their external Forms , considering not what our Saviour saith , that God is a Spirit , and seeks spiritual Worshippers of him , not formal , not external , or carnal Modes , bodily Gestures , consecrated Places , attended with glorious Ceremonies , saying over a few Prayers , in which are many vain Repetitions , not minding whether their matter of Worship be of Divine Institution or not , nor whether they perform their Devotion in the Spirit of Jesus Christ , flowing from a rectified Nature , and from sacred Principles in the Life and Power that attends all sanctified Christian Worshippers . Others of the same sort may be right in the matter of Worship , seeming to hate Idolatry and all Superstition , yet wholly resting on the external part of Religion and Godliness , whose state may be as dangerous as those before named ; though in this they seem to excel them , i. e. they first miss it both in the matter of Divine Worship , as well as in the manner of it , they are zealous for the Traditions and Commandments of Men : as they are formal in their Worship ; so their Form is not that form of Doctrine once delivered to the Saints ; 't is not the true form of Godliness , having [ a form ] of Godliness , not [ the form ; ] 't is like a Mask , or Vizard , or Appearance , an accidental form ( as one observes on that place , ) 't is a devised , or an humane , nay may be an Antichristian Form , thinking themselves to be Christians , and the only Worshippers of Christ , and cry up themselves to be the Church , the Church , and yet under this Vizard and pretended Piety are very vitious , empty and vain : and though they deny not the Power of Godliness in Words , yet do deny it in their Practice , making a Profession , but Strangers to that Life , Peace , Love , Faith , and Self-denial , which attends and doth accompany all true Christians . But the other sort , though they are formal , yet 't is a better Form , hence may be called Virgins , that is , such who have not , will not , defile themselves with Women ; that is , with false Churches , with Idolatry , or the Superstitions of Men , these are for the Gospel-Form , the Gospel-Doctrine , Gospel-Precepts and Ordinances ; these are not for a Form of Prayer , nor for any other Form of Worship , but what Christ himself ordained , as it is contained in the New Testament : These may be Members of a True Church , and worship with that Church , and be as zealous for the outward and external Parts and Ordinances as any ; like those we read of , Isa . 1. 11 , 12 , 13. Sacrifices and Burnt-Offerings , Prayer , Incense , New-Moons , Sabbaths , and calling of Assemblies , with appointed Feasts , which were Institutions of God. But these Men resting on them , and having unsanctified Hearts and Lives , God hated them , and loathed their Services , being not performed in Faith , and hearty Love , and sincere Resolutions : that which they did , was but as if they had offered up a dead Carcase instead of a living Sacrifice ; He that killeth an Ox , is as if he slew a Man ; and he that sacrifices a Lamb , as if he cut off a Dog's Neck ; and he that offereth an Oblation , as if he offered Swines Blood ; he that burneth Incense , as if he blessed an Idol . Such who shew never so much Zeal for the visible Worship of God , and for all his Ordinances , if only formal in their performances , are abominated by the Lord : 't is not a Lamp without Oil , a Name without the Nature , a Form of Godliness without the Power , will avail any Person . O how do many Professors deceive themselves ? Sirs , all is and will be in vain , if the Root of the Matter be not in you , if not sincere , truly gracious , the garnish of outward Worship , or formal Services , or the Cloak of a visible Profession will not cover you from God's all-searching Eye ; he sees through all this Deceit , and beholds your inward Pride , Vain-glory , and horrid pollution of your Hearts and Lives : 't is all one to be of a false Religion as to own the true , if not sincere Christians ; these have such unclean Spirits in them , that their State is worse than before they made no profession at all ; these Devils are stronger than the first , have more cunning , craft , and subtilty to deceive and blind the Eyes , and so destroy the Soul , than those who rule in open prophane People ; for these are commonly Men of great Light and Understanding , can discourse well concerning Religion , and some of the deep things of God , or the Mysteries of the Gospel ; they can tell you the insufficiency or disability of Man to keep the Law , and how impossible 't is to be justified in the sight of God by it ; as also the absolute necessity of Faith and Regeneration . These are not only averse to all humane Innovations and Traditions of Men , and so contend for God's Holy Institutions in respect of his visible Worship , ( as I told you before ) but seem to be inlightned very much into that internal Work of God's Grace upon the Soul , &c. but never come themselves under those saving Operations of the Spirit , but rest in the Speculative Knowledg of those Mysteries , and are meer empty and formal Persons , and Strangers to that Divine Life , and sacred Change of which they speak , and yet possibly may not be throughly convinced of that deceit and delusion they are under , but may hope all is well with them ; but since they are not savingly renewed , but only reformed , having not Jesus Christ dwelling in their Hearts , nor the Power of the Holy Ghost to enable and influence their Souls in the performance of their Duties , and in mortification of their Sins and Corruptions , they are frequently overcome by Satan , and horrid Evils prevail and predominate in them , by which means they bring great reproach upon Religion , and all those who do profess it : hence the Apostle calls this sort , the Enemies of the Cross of Christ , Phil. 3. 18. and this further aggravates their Sin and Misery , for whilst openly prophane , and not pretending to Religion and Godliness , they could not injure the Name of God , nor expose the Gospel and Professors thereof to that scorn and reproach as now they do . Sinners openly wicked , though notorious and vile Enemies to God , yet the hurt and wrong they do is especially to their own Souls ; but these by their carnal earthly Pr●●● , loose and formal walking , hinder the promulgation of the Gospel , and Conversion of the Souls of Men , besides their weakning the Hands , and grieving the Hearts of the truly Godly . Moreover , they also pollute and defile ( too often ) the Church of Jesus Christ , and bring great trouble upon the same . Hence there is in most Congregations who keep up a strict and regular Discipline 〈◊〉 so much Church-work , which makes the Communion of the Saints the more uncomfortable to them : for though it cannot be denied but sincere Persons may fall under Sin and Temptation , and so all the trouble of Churches , and Reproach that falls upon Religion , doth not arise from these counterfeit Christians , or formal Professors ; yet doubtless the chiefest part of them do . It is said , Offences will come , but wo to them by whom the Offence comes . From all which considerations their state seems worse in many degrees than before . Sixthly ; The wicked Spirit , or abominable Sin that some of these Mens Souls are also possessed with , is Legality . And though this clearly appears by what I have already said , yet I shall speak a little more fully and distinctly unto it . All that these Persons do and perform , is in a legal Spirit ; and that I may shew you what I mean by Legality , in short it is this , i. e. They act and do for Life , look upon themselves to be under a conditional Covenant ; and whilst they live up to that Law or Rule which they judg they are bound to observe and keep , in order to Justification , they have Peace , rendring the Gospel and Covenant of Grace ( by their false Apprehensions of it ) no better than a legal Ministration or conditional Covenant , as was hinted before in respect of another sort of Men : For like as the Jews of old acted in a legal Spirit , and sought to be justified by the Works of the Law , so these perform all their Services and Duties in the same Spirit , viz. not from Life , or a Divine Principle of Saving-Faith , but for Life . To keep the Commandments of God , and live religiously , is absolutely necessary . But then this must be done from a renewed Nature , and flows from Faith , it being the proper Effect or Fruit thereof ; but to strive to live a sober and holy Life , and obey God's Precepts , and rest upon their so doing , and look to be accepted with God , and justified thereby , is that which too many of this sort of People do , and this is to act in a legal Spirit . Possibly a Man may say , I know I cannot perfectly keep the Law , but I will do ( by the help of God ) what I can ; and wherein I through weakness do transgress , the Lord is merciful , and I trust will forgive me . But let me remember what God saith , viz. That he will in no wise clear the Guilty . Moreover , what the Law saith , it saith to them that are under the Law , that all Mouths may be stopped , and the whole World become guilty before God. 'T is evident , as God will not forgive an impenitent Person , so he will not forgive the Penitent , except they believe in Jesus Christ . 'T is not for the sake or worth of Repentance that God forgives any Man , the Penitent as well as the Impenitent are guilty , all have broke the Law , all are under Sin and Wrath , Repentance will not do , a holy Life will not do , Prayer and hearing Sermons will not do ; By the Deeds of the Law ( and by any thing we can do ) no Flesh shall be justified . If Men believe not on Christ , let them be what they will , Professors or Prophane , they shall die in their Sins : God pardons no Sinner as a simple Act of his Mercy , without a respect had to the Satisfaction Christ hath made to his offended Justice by his Death : And hence it is that the Apostle saith , All have sinned , and come short of the Glory of God , being justified freely by his Grace , through the Redemption that is in Jesus Christ ; whom God hath set forth to be a Propitiation , through Faith in his Blood , to declare his Righteousness for the remission of Sins that are past , through the forbearance of God. Therefore God doth not accept of our Obedience in keeping the Precepts , either of the Old or New Testament , and forgive all our Deviations as a meer Act of his Mercy ; for if this way Righteousness and Justification were attainable , 't is evident Christ died in vain , as I said before ; for could not God have done this , if Christ had never come to shed his precious Blood ? I remember some Years ago , I heard of a Man who lying on his Death-bed , when a Godly Person desired him to look out for a Christ ; answered , He had lived a godly Life all along , and why ( said he ) do you tell me of a Christ ? or to that effect . He thought , ( 't is evident , ) none needed a Christ but prophane Persons ; and I fear many are of his Mind , tho they express it not as he did , with their Tongues . But possibly some may say , We do not think that our Righteousness justifies us any otherwise than through Christ ' s Merits . To which I answer ; 'T is not throug our personal Righteousness , though joined or coupled with Christ's Merits , that we are justified , but through the personal Righteousness of Christ alone , and the Merits of his Blood received by Faith ; 't is in this way , and only by this way we must be saved if ever we come to Heaven , Another Foundation can no Man lay . He that believeth not , shall be damned . Let him be what he will , Righteous or Wicked , 't is a great Error to think that Christ's Merits make our Services or Performances meritorious : though 〈◊〉 are accepted thereby when they flow from Faith , yet not as the Spring , or procuring Cause of our Justification . To close with this , let me add one thing further , which shews the Danger these Persons are in . This Errour is a capital One , 't is to err in a main Fundamental of Religion , and therefore Heresy , a damnable Principle . And hence the Apostle calls it , a subverting the Souls of such who receive it . And it was also from hence God gave the Jews up to Judicial Blindness , i. e. because they went about to establish their own Righteousness , and did not submit to the Righteousness of God. According as it is written , God hath given them the Spirit of Slumber , Eyes that they should not see , and Ears that they should not hear . That must needs be a dangerous Evil , that provokes the Holy God thus to leave and give up a Person to blindness of Mind , and final Impenitency ; for such must needs perish of necessity . Therefore in the last place it follows , that the state of these People is worse than it was when they were no Professors of Religion at all , but were openly wicked and prophane Sinners : these unclean Spirits are worse than the first . And from hence let all take heed how they mix Law and Gospel together in the case of Justification . If by Grace , then is it no more of Works , otherwise Grace is no Grace . But if it be of Works , then it is no more Grace , otherwise Work is no more Work. There is no mixing of the Merits of good Works and the free Grace of God together , but one of these doth exclude and destroy the Nature of the other : for if Election and Justification were partly of Grace , and partly of ( or from foreseen ) Works , then Grace is no Grace , and Works no Works . For whatsoever proceedeth of Grace , ( as one observes ) that cometh freely , and not of Debt ; but whatsoever cometh by Merits or Works , that cometh by Debt . But now Debt , and free Grace , or that which is free and absolutely by Grace , and that by desert , are quite contrary things : therefore to say Men are Called and Justified , partly by Grace , and partly by Works , ( or by whatsoever is done by the Creature ) this were to put such things together that cannot agree , for 't is to make Merit no Merit , Debt no Debt , Works no Works , Grace no Grace , and so affirm and deny one and the same thing . Therefore how absurd a thing is it for Men to mix the Law and Gospel together in this sense , or make that which is the Creature 's Act or Work , a procuring Cause of acceptance and Justification in God's sight ? seeing it utterly destroys the nature of Grace , and so consequently the glorious Design , of God's eternal Purpose in Jesus Christ , and that blessed Covenant of his confirmed by the Mediator thereof . Where the Creature is wholly abased , and the free Grace of God alone exalted , Man is not a co-worker or co-partner with God : therefore those Principles that have a natural tendency so to do , ought to be abominated by all good Christians . But it is objected , That we are said to be justified by Faith , and also that Repentance is required as a Condition of Salvation , &c. 1. I answer ; Some put Faith in the room and place of perfect Obedience to the Law ; and that Faith which they speak of they affirm is the sole Act of the Creature : But this certainly is a grand Errour , for it would make our Justification to be still by Works , and so destroy the Nature of God's free Grace : for that which is the Creature 's Act , is all one with the Creature 's Work ; 't is but to change one Work of the Creature to another ; from an external Work of the Life , to an internal Work of the Heart . For , as Mr. Cary well observes , 'T is Christ's perfect Righteousness and Obedience only which is put into the room and place of ours , to justify and save us , and his Sufferings take away the Curse which our Disobedience brought upon us . Faith therefore is only the instrumental Cause of our Justification , 't is only as an Instrument or Way of our receiving and applying the Righteousness of Christ , if it justifies , as a Condition of the New Covenant , ( as Works were required under the Old ) ; and as that act or work injoined on our part to be done by us as Antecedent to the benefit of the Promise , that would make our Act or Work the formal Cause of our Justification , and so render the Terms of the New-Covenant much of the same Nature with the Old. Faith is not our Righteousness in it self , as a Work , but in relation to Christ the Object of it , or as an Act of receiving and applying his Righteousness and Merits ; as Eating nourisheth , though it be the Meat that doth it in this sense . Him that worketh not , but believeth on him that justifies the ungodly , his Faith is counted for Righteousness . And now whereas the Apostle James speaks of Works justifying , and not Faith only , Jam. 2. 24. it is easy to be comprehended , and the great Apostle of the Gentiles and he reconciled . Paul speaks of the Cause of our Justification before God , and James of the Signs of our Justification before Men ; or shews how our good Works justify our Faith : The one speaks of the Imputation of Righteousness , the other of the Declaration of our Righteousness ; or one speaks of the Office of Faith , the other of the Quality of Faith ; the one speaks of the Justification of the Person , the other of the Faith of that Person ; the one speaks of Abraham to be justified , the other of Abraham already justified . Moreover , 2. That Faith by which we are said to be justified , is as much the Free-Gift of God's Grace to us , as Christ is the Free-Gift of his Grace for us : and hence Faith is called the Gift of God Eph. 2. 8 , 9. and also a Fruit of the Spirit , Gal. 5. 22. And as it is a Grace wrought in us , so also such a Grace that was promised to us as part of Christ's Purchase ; To you it is given ( saith the Apostle ) in the behalf of Christ , not only to believe , but also to suffer for his sake ; that is , it is given freely of God's meer Grace , yet upon the account of Christ's Merits and Mediation . Their believing in Christ was not in their own Power ; No Man can come to me , that is , believe in me , except it were given unto him of my Father : And all that the Father hath given to me , shall come unto me , that is , believe on me . And again , No Man can come unto me , except the Father which sent me draw him . That by the drawing here , is not meant of any coaction or force upon the Will , is out of Question ; the Will acts freely according to the Nature of that Faculty , but as it is acted and influenced by the Spirit ; according to that Text in the Psalms , My People shall be willing in the Day of my Power : But that it is to be understood only of a rational drawing , by Arguments used in the Ministry of the Word , we do deny ; though in this sense some do take it , and conclude , it is of the same import with that compelling mentioned , Luk. 14. 23. for the Ministers of the Gospel ( as one observes ) have no other Power to compel . But the Act of drawing here is not ascribed to the Servants , but to the Master , not the Preacher , but the Father ; therefore doubtless it signifies a Divine Power put forth upon the Soul of Man , by which the Lord opens the Heart , as he did the Heart of Lydia , so that he is made obedient to the call of God , and willing to close with the Offer of Christ . And that this must be the meaning of the Text , it is rational to conclude , considering the nature of the motion in coming unto Christ , which is the motion of the Soul to a sublime spiritual Object to do ; which as no Soul hath any power of it self , such is the darkness of the Mind , the obstinacy of the Will , and pravity of the Affections , unless influenced and wrought upon by the Spirit . So in like manner nothing is proud Man naturally more averse to , cannot indure to think he is such a poor Miscreant , a mere beggarly Wretch , that he has not so much as a bit of Bread to eat , nor a Garment , in a spiritual sense , to cover him , but must be beholden to his Neighbour for all : For as no Soul is able , without supernatural Grace , to apprehend spiritual Things [ cannot ] discern them ; so there is in his mind enmity against God , for it is not subject to the Law of God , neither indeed [ can ] be . From all which I have said , it appears Faith ( as before hinted ) is not the Condition of Justification , tho the Way or Means appointed to receive that Righteousness that doth justify the Sinner ; so likewise Faith is God's Gift . Yet 't is foolish to say , Man doth not believe , but rather the Spirit for him , because he cannot believe by any natural Power inherent in him , till he is divinely influenced by the Holy Ghost : For such may as well say , Lazarus did not live , or it was not his Life which he had after quickned , because it was infused into him by the Power and Spirit of Christ . Therefore this and the former Objection are both gone , and the supposed Condition of the New Covenant vanquished , since Faith it self being the Fruit of it , cannot be the Condition thereof . But saith the Objector , If Faith and Repentance be not Conditions of the Covenant of Grace , then those whom God hath appointed to Salvation , shall be saved whether they believe , or repent , or no. To which we answer ; That Faith and Repentance , &c. are Promises of the New Covenant , as well as Justification and Eternal Life ; and he that hath ordained the End , hath also ordained the Means : I will put my Law into their inward Parts , and write it in their Hearts , and will be their God , and they shall be my People . And I will make an everlasting Covenant with them , that I will not turn away from doing them good , but I will put my Fear into their Hearts , that they shall not depart from me . That God who hath promised to make us Happy , hath also promised to make us Holy ; he hath promised Grace to us here , and to change our Hearts of Stone , and to give us Hearts of Flesh , as well as he hath promised to give us Glory hereafter . Our being called in Time , is but the effect of God's eternal Love before Time , because he hath loved us with an everlasting love ; therefore with loving kindness hath he drawn us . We are called by the free Grace of God according to his purpose , as well as justified and eternally saved . We are predestinated that we may be conformable to the Image of his Son in Holiness here on Earth , as well as in Heaven hereafter . If Men are left under the power of their Sins , or only to the bare improvements of their own natural Abilities in a meer reformed Life , and never brought by the free Grace of God to believe in Jesus Christ , and so to have real Union with him , 't is an evident sign they shall never be saved , they being none of them that the Father hath given to Christ ; for , saith he , all that the Father giveth to me , shall come unto me ; and in these only are infused the Divine Habits of Saving-Grace . The Apostle positively affirms , that God hath chosen us in Christ before the Foundation of the World , that we should be Holy , and without blame before him in love ; not only chosen to Salvation which is the End , but to Holiness as the Means : Not because we are Holy are we chosen , but that we may be Holy ; but this ought not to take any Soul from the use of the Means . And as a clear demonstration and illustration of this , I might mention that passage concerning Paul's Voyage to Rome , in respect of that assurance God gave him of the Lives of all that were with him in the Ship ; the Angel of God appeared to him , and said , And lo , God hath given thee all them that sail with thee . Wherefore , Sirs , be of good chear , for I believe God , that it shall be as it was told me . This Promise was absolute , yet see what Paul said to them , Except ye abide in the Ship , ye cannot be saved . That God that hath promised us Salvation , doth not save us without the use of Means , although the efficaciousness and truth of the Promise , does no ways depend upon the virtue of the Means , but the Means are made effectual by virtue of the Promise , yet whoever neglects the Means , under any pretence of a free Promise , he does but tempt God , but doth not ( as some observe ) rightly believe in him . Seventhly ; Amongst the wicked Spirits that are entred into this Man , namely , into this Counterfeit Christian , that horrid and wicked Spirit of Unbelief must not be left out , for tho this Sin of Sins is in all unconverted Persons , yet it reigns and triumphs more in this sort of People than in others . Prophane Persons are kept up by a false Faith , depending , as they will tell you , on the Death and Merits of Christ , tho 't is only cursed presumption in them ; for that cannot be a true Faith , which changes not the Heart and Life of the Creature . But they believe not , by reason of love to their Sins , which they are not as yet willing to forgo . But these believe not on Christ , because of that love which they have to their own seeming Righteousness , which in point of Trust , Hope , and Dependance , they also are not willing to forgo . These Men place that Hope on their own Works and Righteousness , which true Christians place on Christ , and so unbelief in them throws Christ quite away , they having no need of him . 1. What is Unbelief , but an actual or vertual denial of the Truth of the Gospel , when Men do not assent to the Doctrine of it , by an act of the Understanding ? 2. 'T is a refusal to accept heartily of Christ upon the Terms of the Gospel , which is opposite to Justifying-Faith , when there is not a fiducial Motion to Christ as the Center . When Christ , the only Foundation and chief Corner-Stone , is laid aside , and the Need and Worth of him not believed . This Sin binds all the Guilt of all their old and new Sins upon their Souls , 't is a Sin against the highest Goodness of God , and casts Contempt upon it ; for never did God manifest such sovereign Goodness unto his Creatures as in Jesus Christ . God hath said , there is no Life , no Salvation any other way , but by the Lord Jesus . But these Men do not assent to this Truth , do not believe the Report God hath given concerning the want of perfect Righteousness and Regeneration , and Self-debasement , &c. Nay , they seem to contradict the Will of God , by their going about to establish their own Righteousness , and so not submitting to the Righteousness of God. In a word , 't is a denying of Christ , and a disesteeming the Price of his Blood , as it also reflects on the Wisdom of God , in fixing on this way to save Sinners : 'T is an invaluating the Excellency of Christ's Person , Blood and Merits . As Faith counts all things Dung in Comparison of Christ ; so Unbelief accounts the Person , Offices , and Doctrine of Christ , but as Dung in Comparison of the Excellency of Self-Righteousness , Self-Wisdom , Self-Sufficiency , &c. These Men are the worst Neglecters of the great Salvation , they do not only neglect it , but slight and contemn it , there being in their Thoughts not any need to look for Salvation this way : They that sin against the Law , fly to the Gospel ; but these sin against the Cure held forth and extended in the Gospel . Whither must these fly ? since there remains no more Sacrifice for Sin : if this be slighted , no other way or means is ordained for Salvation . Such who refuse the Covenant of Grace , and depend on the Covenant of Works , how woful is their Condition ? And what hope a Law often transgress'd can give a Malefactor , is ( saith a worthy Person ) easy to imagine : Millions have perished by it , none can be secured by it , as none ever by it were or could be saved . At first these Persons transgressed against the Rule , but now they transgress against the Rule and Remedy too . None but Unbelievers are despised by God , none but these shall taste of his Wrath and Divine Vengeance ; this is the condemning Sin , this is Satan's strongest hold , hither he retreats after all , and here he keeps as in chains his miserable Captive . He that believes not , shall be damned . And what is Faith but a going out of a Mans self to Christ for Life and Righteousness , as a poor wretched and miserable Sinner ? But these Men now see not themselves to be in such a State. Earthly Hypocrisy , it appears from the whole which hath been said , is another of those evil Spirits that is entered into this Man. Hypocrisy is opposed to that inward Simplicity of the Heart , and all counterfeit Professors are guilty of it , though all do not act the part of an Hypocrite with an Intention , i. e. are not convinced , they are Hypocrites : some deceive their own Hearts , they are the grosser ▪ sort ; others their Hearts deceive them , these are most to be pitied ; a Man may doubtless be an Hypocrite , and he may not know it , he may go on in a way of Duty , and do all things , as he thinks , exactly according to the Letter of the Word , and in Uprightness as he may judg , and yet be unsound ; certainly thus it was with the foolish Virgins . Hypocrites may be nevertheless discerned ; our Saviour hath given the Character of them . 1. They are commonly most zealous from the lesser things of Religion , i. e. for paying Tithes of Mint , Anise , and Cummin , but neglect the weightier things of the Law , Judgment , Mercy , Faith , and the Love of God : They strain at a Knat , and swallow a Cammel . They make a stir about external Rights , Observation of Days and Meats , but to the Power of Religion and Godliness are Strangers , and experience nothing of a Divine change on their Souls . 2. As they lay the greatest stress upon the least things , so they are commonly partial in their pretended Obedience ; they lay hard things , or heavy Burdens upon others , but they themselves will not touch them with one of their Fingers : What they preach and press on others , they do not themselves , they will not obey Christ , nor follow him in the hardest things , nor do they obey in Love , or always . 3. They are commonly finding Faults in other Men , can spy the Mote in their Brother's Eye , but cannot see the Beam that is in their own . As it is a Sign of notorious Hypocrisy and Impudence , to censure and judg others for those Sins which Men live in themselves ; so it is a Sign of like Hypocrisy , to spy Faults in others , and reproach them for those Faults , and yet the Person is guilty of worse himself . What they preach and press on others , they do not themselves ; they will not follow Christ in the most hard and difficult things of Religion , but pick and chuse ; will do some things that they like of , and not only neglect others , but quarrel with them who contend for it , and faithfully subject to Christ in it . And as they are not universal in their Obedience , so they do not obey in Love , nor do they obey always as sincere Christians do , as David intimateth . 4. They are generally very confident touching the Goodness of their own Condition , not questioning their Salvation ; thus were the Pharisees , they judged others were in a damnable State , but as touching themselves , did not doubt but they were the only People ; and blessed God they were not as other Men : whereas a true Christian is full of Fear , and doubts about the Truth of Grace received , and Goodness of his Condition . 5. They are vain-glorious , do what they do to be seen of Men ; like the Pharisees , They love the Praise of Men , more than the Praise of God : their Hearts are kept up by the good Opinion others have of them ; they , like their Predecessors , love greetings in the Markets , and uppermost Rooms in Feasts , and to be called of Men Rabbi : they also are subject to Envy , or have their Hearts rise against such who they hear out-do them ; and would be looked upon as the chiefest of Men , in Learning , Parts and Wisdom . 6. They are commonly very zealous to make Men Proselytes to their own Notions of Religion , though may be false and corrupt Notions : but if they can but bring a Person to receive their Principles and external Ordinances , then they glory , tho hereby he is made twofold ( perhaps sevenfold ) more the Child of Hell than before ; the poor deceived Wretch thinking this change of Religion is a true Conversion , and so never looks out for any other , but speaking Peace to his own Soul , judging all is well within . They doubt not but they have Religion enough when it doth commend them to Me● , and are taken for Saints by Saints ; their greatest Labor is to keep up their Name and Credit in Religion ; so that if they may pass unsuspected amongst their Fellow-Creatures , or have the Approbation of Men , and that if none can charge them justly with any immoral Actions , they rest satisfied ; whereas the greatest Care of a true Child of God is so to walk and labour , that he may be accepted of God , and have his Approbation . 7. Self is commonly in the bottom . In all they do , they aim not at the Glory of God , but have a carnal Design , Self-Advantage , or Self-Applause , &c. This moves and quickens them , and animates them in all they perform in religious Services ; and if they miss of their end , be it what it will , they soon are weary , and grow cold and flat in their Spirits , and become quarrelsome , and seek Offences , and disturb the Peace of the Church to whom they belong . 8. Moreover , they are not the same at Home , which they are Abroad ; not in Private , what they seem to be in Publick ; may be seldom pray , either in their Family , or Closet ; or if they do , 't is with little Zeal , Enlargedness , or Affection to God. There are divers other Marks and Characters of Hypocrites , and of these false Professors , which I must pass by , because I would speak a word or two of Application . In the last place ; The latter State of these Men is worse than the first . 1. Because God oftentimes leaves them to judicial Blindness , and to the hardness of their own Hearts : According as it is written , God hath given them the Spirit of Slumber , Eyes that they should not see , and Ears that they should not hear , unto this day . Even thus , as God dealt with the Unbelieving Jews , or the People of that Generation , so I say he oftentimes deals with other formal Hypocrites , &c. and for the very same Cause . Doubtless it was for those Spiritual Sins , Unbelief and Hypocrisy , the Pharisees , and other People of Israel were rejected and cast off . And O what Wrath were they laid under ! the Wrath of God ( is said ) to come upon them to the uttermost . Moreover , some of these false and counterfeit Professors , also fall into the very same Sins and horrid Abominations they were guilty of before they made any profession of Religion ; nay , and they prove more vile and notorious in Wickedness than ever : It hath often been seen , that this sort of Men who forsake the Ways of God , which they seemed to own and profess , have at last appeared more impudent in Sin than the vilest Men , being ring-leaders to all lewd and cursed Practices and Deeds of Darkness ; so that the same unclean Spirit returneth into some of them in the same shape also ; though I cannot see any ground to believe it happens so to them all ; for doubtless many of them retain their seeming Zeal , and external Profession of Religion and outward Holiness , until they die . Evident it is , our Saviour applies this direful Doom on the People of that Generation , viz. the Jews , particularly to the Scribes and Pharisees , see the 38th verse . Yet certain it is , many of them never turned to open Prophaneness , but died in their Unbelief whilst they abode proud and zealous Pharisees . Yet I see no reason to question but this returning Devil , and those seven other Spirits more wicked , is applied to them as well as to others , who fell away from their seeming Piety and Profession . But of some of them especially it hath happened according to what St. Peter speaks , For if after they have escaped the Pollutions of the World through the Knowledg of Jesus Christ , and are again overcome , the latter end of that Man is worse than the first ; that is , such a knowledg of Christ as brings with it , or doth produce , an outward reformation of Life . For as the Elect cannot be deceived , so they cannot fall finally , having the seed remaining in them , cannot sin unto Death , they are said to have eternal Life abiding in them ; Because ( saith Christ ) I live , ye shall live also . He that hath begun that good work in them , will perform it to the Day of Christ . They are passed from Death unto Life , and shall not come into condemnation . But as to these false-hearted or hypocritical Persons , it happeneth to them ( that is , to some of them ) according to the true Proverb , The Dog is turned to his own Vomit , and the Sow that was washed to her wallowing in the Mire . The Apostle comparing them to Dogs and Swine , shews what fort they were , viz. such who never passed under an effectual change of Heart , but were , whilst they made a great or high profession , like unclean Beasts . A restraint may be put on an evil Beast , or on a filthy and unclean Nature ; where there is not a change of nature , 't is one thing to have the Life washed or cleansed , and another to have the Heart cleansed . Furthermore ; Some of this sort who have received those high , though common Illuminations of the Spirit , even to such a degree as they are said to be inlightned , and to have tasted of the Heavenly Gift , and were made partakers of the Holy Ghost , &c. that is , in the common Gifts and Graces thereof ; and yet after all , they fall away , nay , and so fall , that they can never be renewed again by Repentance : Therefore some of these Persons are they who sin the Sin against the Holy Ghost , that shall never be forgiven . Prophane Persons doubtless do not sin this Sin , nor can true Christians commit it ; they cannot sin unto Death . No , no , these are those miserable Souls , those cursed Apostates , who are liable and in danger to sin the unpardonable Sin. Nay , and observable it is , that the Lord Jesus in the verses before he spake this Parable , intimates , that those very Pharisees , &c. were guilty of , or in danger of being charged with this Sin , see vers . 30. they shewed so much Malice against our blessed Saviour , as to charge him with a Devil , and that he cast out Devils by Beelzebub . But when the Pharisees heard it , they said , This Fellow doth not cast out Devils but by Beelzebub the Prince of the Devils . And from hence he said , All manner of Sin and Blasphemy shall be forgiven to Men , but the Sin against the Holy Ghost shall not be forgiven unto Men. And therefore he bids them to make the Tree good , intimating , whilst the Heart was evil , and under diabolical Influences , it would or might carry them away to all horrid Words , and Blasphemy . And then presently after brings in this parabolical Speech , When the unclean Spirit is gone out of a Man , &c. 'T is not a speaking of hard words against Christ and the Holy Ghost , but a speaking them as the Pharisees did , out of spite , designing to destroy him , and render him odious : This is dangerous . 1. 'T is a sinning wilfully after a Person has received much knowledg ; it is a Sin knowingly committed against the operations of the Holy Spirit , casting contempt or highest reproach upon Christ and the Holy Ghost , contrary to the rational Convictions of their own Consciences . 2. There is also it appears Malice against Christ and his Spirit in the Hearts of those Men who are guilty of it ; they are said to do despite to the Spirit of Grace ; they desert the Assemblies where he manifesteth his Gifts and Graces , they reject him , viz. the Holy Spirit , with them , and treat ( as one observes ) his Gifts and Motions , as if they were mere Delusions and Impostures of an evil Spirit : and this is done wilfully , out of Malice to Christ , his People , and Religion . 3. Also doubtless Apostacy is another ingredient thereof in some , they fall away , &c. they utterly disown that Religion they have professed . 4. Final Impenitency appertaineth to it likewise ; for what Sins we truly repent of , we shall be forgiven . But of these 't is said , 'T is impossible to renew them again to Repentance , because God is withdrawn from them , and hath left them for ever , so that no Means used can do them any good . As God will not renew them again , so none else can do it : they sin therefore without remorse of Conscience , after they have made shipwrack of Faith , and that seeming good Conscience they once had ; for Paul intimated he had a good Conscience before he was converted , or whilst a Pharisee , Act. 23. 1. But those who are unsound at Heart , who do not fall away from their seeming Holiliness and profession of Religion , and so die not in Apostacy , yet if they never come to be savingly wrought upon , or to pass under a Divine Change , they all nevertheless perish in Hypocrisy ; so that every way their State , and the State of all of them , is and will be at the last miserable . And from the whole we may note , That the State of the Self-righteous and Pharisaical Persons , is far worse than the State of gross and prophane Sinners . These are sick , and know it not ; wounded , but see no need of a Physician ; Sinners , but see no want of a Christ : They may conclude they are converted , and therefore seek not after Conversion . We always think his State is sad , who , though mortally wounded , yet feels no pain . Some Sinners are said to be past feeling ; their Enemy is hid in them , they think he is gone , when 't is no such thing , for he another way has faster hold of them than ever . 'T is a hard and difficult thing to bring a Pharisaical Person , one that looks upon himself to be a religious Man , to see his woful State and Condition . Men may be civilized , and make a great Profession of Religion , and go for Saints on Earth , that are not such in the sight of God in Heaven . We may also from hence infer , 'T is a most dangerous thing to make a Profession of Religion , without true Regeneration be first wrought in the Soul ; better be no Professors at all , than not so as to be sincere . Hypocrisy is a most cursed and dangerous Sin ; these Persons Satan hath commonly the strongest hold of , of all others . The State of sincere Christians is happy : though Satan doth attempt to get into them , and destroy them , yet he cannot do it , there is no abiding for him ; he may foil them , but cannot give them a final fall ; though they fall , they shall rise again . Satan cannot be said to be quite thrown out of that Man's Heart , where the true Grace of God is not implanted , nor the Soul renewed . None but the Lord Jesus , who is stronger than Satan , can bind this strong Man armed , and set the Soul at liberty . Where the Heart is not changed , Satan can return , in one way or another , at his pleasure , he takes them captive at his Will. Mortality , or all external Gifts and common Graces , though it may seem to sweep the House , yet is the House empty , and all is but like a vain Shew or Garnish , all Reformation is nothing without Regeneration APPLICATION . This may inform us of the Cause and Reason there is so great Reproach brought upon Religion , and on the Ways of God , and on the People of God , by some who profess the Gospel . Alas , many of them who are called Saints , we may justly fear are but counterfeit Christians , such who never experienced a true Work of Grace ; they may have knowing Heads , but unsanctified Hearts . And from hence it is there are so many proud Persons in many Congregations , who with brazen Foreheads will brave it out , with impudent Faces , in the presence of Christ's faithful Ministers ; and though reproved , and told of their cursed Pride and abominable Dresses , high and shameful Towers , hateful to God and good Men , yet reform not , will not deny themselves of their filthy Lusts , tho the Name of God and Religion is exposed to great Reproach and Contempt thereby , and the Hearts of sincere Christians wounded , and mourn for it bitterly before the Lord. If they had but a spark of true Grace , could they ever stand it out thus against the Gun-shot of Heaven ? How fearless do they seem under the ratling Peals of the Thunder of Heaven ? They regard not the whetted Sword of the Almighty , nor the bending of his dreadful Bow ; nor mind the Arrows that are just upon the String , who is ready to send forth his Anger with Fury , and his Rebukes in Flames of Fire . Moreover , from hence it is also there are so many covetous , earthly , and hard-hearted Professors and Members in Churches . Alas , you may tell them of this abominable Sin a thousand times over , and all to no purpose , their Hearts ( 't is to be feared ) are set upon their Covetousness , they love the World more than the Word , nay , more than God or Jesus Christ ; and yet , under a Cloak of Religion , shelter themselves as if all was well , and they good Christians : And because they covet no Man's Goods but their own , and so are not guilty of Theft , they conclude they are not chargeable with this Sin of Covetousness ; though Christ's poor Members are not regarded , the Naked are not clothed , nor the Hungry fed , nor the Sick visited . They will give something 't is true , but not according to the Need and Necessity of the Poor , nor according to their Ability : nor is it out of Love to Christ , nor to his poor Saints neither , they give what they do give , may be to free themselves from Reproach , or to quiet their own Consciences . And hence it is likewise there are so many Whisperers , Tatlers and Backbiters in Congregations , and so consequently so much trouble and disorder in our Churches . Tho Godly Christians may be guilty of great Disorders and many Infirmities , yet I am perswaded , were there not many false and deceitful , carnal and hypocritical Professors , it would never be as it is . What makes the best Design that ever was amongst us , for the promoting the Interest of Christ , and good of the Churches , so neglected , and like to sink in the Bud , but the great discouragement these sort of People lay it under ? They have no mind to such a good and great Work , they are for enriching themselves , and to lay into their own Coffers and Treasuries , but not to cast into Christ's Treasury . And this evil Example of theirs , lays a Temptation on sincere and upright Men and Women . What do such and such do ? they are far richer than I , and they will do nothing . To these let me speak one word : Why , will you do no more for God , because some who love him not will do nothing ? Alas , you had need do the more : I am perswaded you would not willingly be found foolish Virgins in the Day of Christ . How do you know but these very Men shall be found to be such who value the gratifying of a base Lust , above the discharging a holy and acceptable Duty to Christ ? who give more to deck and adorn their Houses , and please the base Lust of their Children , than they will give to promote the Gospel , and recover the languishing Interest of Jesus Christ that is in our hands . And may not this be the reason our Assemblies are so thin on Lecture-days ? is it not because the Hearts of People are not right with God ? Can godly Christians be always under the same Temptation ? Can Sin predominate in them , and they act thus habitually to the scandal of their sacred Religion ? Can Sin be in the Affections of Saints , because there are some Infirmities in their Conversations ? Is not a true Child of God quickly convinced of his Fault ? and doth he not straitway reform ? But this is a constant course of evil , and wilfully persisting in : nay , and ye shall incur their displeasure perhaps if you deal plainly with them . Sure Christ is at the Door . Now the Kingdom of Heaven may certainly be compared to ten Virgins , five wise , and as many foolish : read the latter end of Mat. 24. and the beginning of the 25th Chapter . Multitudes of Foolish Virgins , 't is to be feared , are now got into the Church , as Christ signifies it would be a little before his Coming , whose latter end will be worse than the first . This also reproves those who foment such Notions , and strive to distil them into the Minds of People that are absurd , and tend to blind and ruin their Souls , telling them they are in the Covenant of Grace , and Church-Members , by their Parents Faith , and have the Seal of the Covenant ; yet I could never learn what it doth seal or make firm to them . For a Seal , all know , usually makes sure all that is contained in the said Covenant . Shall they miss of the Blessings of the Covenant of Grace who have it sealed to them ? Alas , hereby 't is to be feared , many think they are in a good Condition , though never united by saving Faith to Jesus Christ . Can it seal , and not seal Covenant-Mercies to them ? Or can they perish after they are in the Covenant , and have the Seal of it ? Circumcision was a Seal , 't is true , of that Faith Abraham had , being yet uncircumcised ; it was not a Seal of that Faith which he had not , but of the Faith which he had ; and therefore it could not be a Seal to his Male Infants of the Righteousness of their Faith which they had , being yet uncircumcised , because they had no such Faith before Circumcision , as to believe in God , and to have it imputed to them for Righteousness , as had Abraham their Father , to whom Circumcision was only called a Seal of the Righteousness of the Faith which he had yet being uncircumcised , that he might be the Father of all them that believe . It was a Seal to him of the latter Blessing as well as the former ; for the Promise that he should be the Heir of the World , the Apostle shews was not through the Law , nor in or through Circumcision , nor had any that dignity conferred upon them but Abraham only ; which clearly shews Circumcision did not appertain to the Covenant of Faith. Likewise it may reprehend another sort , who tell the People , they were made the Children of God , Members of Christ , and Inheritors of the Kingdom of Heaven , in their Baptism , or rather Rantism . O the danger of this pernicious Doctrine ! how many flatter themselves with the Hopes of Heaven from this false Foundation , thinking they sucked in the true Faith , and true Religion , with their Mother's Milk , and were made Christians by a Priest's scattering a little Water on their Faces when Babes , tho they live in all manner of horrid Sins , and are Enemies to the Life and Power of Godliness ? This is a way of making Christians which Christ and his Apostles never taught ; and it is a healing of the Hurt of the People slightly , taking them off from seeking after Grace and true Regeneration ; for if they were made true Christians then , regenerated then , doubtless their State is good ; and so 't is to be feared , thousands of them conclude , and never doubt of their Salvation . Moreover , it reproves all who rest on Morality ; who , because they live a sober Life , and pay every Man his own , doing justly , &c. conclude all is well , yet look after no other Religion . And it also as much reprehends those who boast of their Knowledg and spiritual Attainments , they conclude their State is good , because they are Members of a true Church , and have been Baptized indeed , and break Bread , Read and Pray in their Families , and discharge all other External Duties of Religion , but rest wholly upon these things , and never were brought to be poor in Spirit , nor obtain real Union with Christ , but are ignorant of the Faith , of the Operation of God. What means the Pride of some ? their Earthliness , Contention , Whispering , Backbiting , want of Love , Divisions , &c. shutting their Eyes at further Light , and discovery of Truth ? O look about you for the Lord's sake , lest after all your high Profession and Hopes of Heaven , you do not at last drop down to Hell. Lastly ; It reproves all such nice and scrupulous Persons , who seem to make it their chief Business to render all odious who are not of their own fantastical Humor ; Women must not wear a bit of Lace , &c. nor a gold Ring , nor Men wear a Periwig , though never so short and modest , ( and advised to do it by able Physicians , for their Health-sake ) because the Apostle saith , 'T is a shame for a Man to wear long Hair ; therefore they run into Extreams , and cut their Hair close to their Ears , and so disguise themselves , and censure others as guilty of great Abomination , ( who will not imitate them ) as if the main Points of Religion lay in these foolish Formalities and Niceties , and as if none were to be taken for Godly Christians , but such who are just of their Height , and Length , and Breadth , and conform to them in these smaller things ( that may be lawful notwithstanding what such say ) ; and render those odious , who are better than themselves , even as such , who hate Instruction , and cast God's Word behind them , &c. These Men seem to bear the exact Image of the Pharisees of old ; and though they thus strain at a Knat , yet at the same time seem to swallow a Camel. For one of this sort will be found , it is to be feared , guilty of horrid Lies and Slanders , back-biting and reproaching his Neighbours , seeming to be silled with Malice and Envy , rendering a great body or multitude of godly Christians , as a vile and wicked People , without Exeption , because they deny Babes Baptism , as if they were Deceivers and cursed Impostors , yet a People sound in all the Essentials of true Religion , and of holy and gracious Lives , our Enemies themselves being Judges , and only differ from our Brethren in that one thing which no wise nor worthy Men make absolutely necessary to Salvation . And 't is not unknown how many learned Persons , who in the Point of Baptism differ from us , have acknowledged that we have the Word of God plain for us in that matter : Moreover , have confessed , Infants Baptism is doubtful , and therefore called for Moderation and Charity . But little of this appears in some censorious Zealots ; though God ( but a few Years ago ) made a dreadful Example of one Man for his evil , envious , and reproachful Pen , near this City , enough to make all to tremble : And it ought never to be forgotten , how he abused the People falsely called Anabaptists , in a small Pamphlet , is not unknown to many ; and what Terror of Conscience he soon after fell under , and in Despair hanged himself in Bricklane , under the sense and Aprehension of God's fearful Wrath and Displeasure ; crying out against himself , for writing that cursed Book , to the last ; declaring that his State was worse than Cain's , Judah's , or Spirah's ; and that he had touched the Apple of God's Eye , &c. This may also reprove the Churches of Christ , and the Pastors of them , more particularly , for their Carelessness and Negligence in receiving in Persons : tho I know none to charge , yet I am afraid we have generally failed herein . O that greater care may be taken for the time to come ; 't is not a great Church , but a holy and good Church Christ loves . I am perswaded it would be better with the Churches , if many were severed from them . But O how seldom have any been dealt with , either for Pride or Covetousness ▪ as if we were not able to find out such Offender as well as others . Moreover , it sharply reproves those Preachers whose great Business 't is to bring Men into visible Profession , and make them Members of Churches , whose Preaching tends more to bring Persons to Baptism , and to subject to external Ordiances , than to shew them the necessity of Regeneration , Faith , or a changed Heart . For the Lord's sake take heed what you do , if you would be pure from the Blood of all Men. We too often see when People are got into Churches , they conclude all is well ; and when Conversion is preached , they do not think it concerns them , but others who are openly prophane : and thus they come to be blinded , may be to their own Destruction ; and if their Blood do not lie at some of your Doors , it will be well . I am afraid some now adays like the Pharisees , may be said to compass Sea and Land to make Proselytes , but when made , are twofold more the Children of Hell than before , as our Saviour intimates . It may also put us all upon a strict Examination of our own Hearts , lest we should be found some of these false and counterfeit Christians . And that we may clear our selves in this matter ; Consider , 1. Were you ever throughly convinced of your sinful and lost Condition by Nature , and of that horrid Evil there is in Sin ? Did you ever see Sin as the greatest Evil , most hateful to God , not only of the evil Effects of Sin , but also of the evil Nature of Sin , not only as it has made a Breach between God and Man , but has also defaced the Image of God in Man , and made us like the Devil , filling our Minds with Enmity against God , Godliness , and good Men. 2. Is there no secret Sin lived in and favoured , the evil Habit never being broke ? Is not the World more in your Affections , Desires , and Thoughts , than Jesus Christ ? 3. Are you willing to suffer and part with all that you have , rather than sin against God ? Do you see more evil in the least Sin , than in the greatest Suffering ? 4. Do you as much desire to have your Sins mortified as pardoned , to be made holy as well as to be made happy ? Do you love the Work of Holiness as well as the Reward of Holiness ? Do you love the Word of God for that Purity which is in it , as well as the Advantage that comes by it ? 5. Have you seen 〈◊〉 your own Righteousness as filthy Rags , and have you been made poor in Spirit ? 6. Have you received a whole Christ with a whole Heart ? A whole Christ comprehends all his Offices , and a whole Heart includes all our Faculties : Is not your Heart divided ? 7. Is Christ precious to you , even the chiefest amongst ten thousand ? Are you the same in private as in publick ? Do you love Christ above Son or Daughter ? Do you love the Person of Christ ? 8. Can you bear Reproof kindly for your Faults , and look upon him your best Friend , that deals most plainly with you . 9. Do you more pry into your own Faults , than into the Miscarriages of others ? Are you universal in your Obedience ? And do you obey Christ's Word , his Commands , because you love him ? 10. Have you been the same in a day of Adversity , as now you are in a day of Prosperity . 11. Can you say you hate Sin as Sin ? Is your Mind spiritual , and set upon Heavenly things ? Do you love the Saints , all the Saints , though some of them are not of your Sentiments in some Points of Religion ? 12. Can you go comfortably on in the ways of Christ , though you meet with little esteem amongst the Saints ? Can you stay your Souls upon God , though in Darkness , having no Light ? Is all the stress of your Justification and Salvation built upon Jesus Christ ? Consider of these few Questions , and do not doubt but that your Hearts are sincere , when you can give a comfortable Answer to them , though it be with some fear and doubts that still may arise in you . A true Christian is ready to mistake his Portion , and take that to be his , that belongs to an Hypocrite ; as an Hypocrite on the other hand , mistakes that which belongs to him , and applies that to himself , which is the Portion of sincere Christians : but Grace is like a small Seed at first , that cannot be soon espied in the House , i.e. the Heart , especially when there is much Smoak and Darkness yet remaining . But may be some may say , What you have said , tends to take us off of Holy Duties and Obedience . God forbid : for though we would not have you rest or depend upon your Duties and Obedience ; yet let me tell you , a godly Man , or he that is a true Christian , hath such Righteousness wrought in him , and by him , that exceeds the Righteousness of the Scribes and Pharisees ; if he had not , he could in no wise enter into the Kingdom of Heaven . 1. His Obedience and Righteousness flows from a Principle of Divine or Spiritual Life , or from a Principle of saving Grace , or else they would be all but dead Works ; and from thence he acts and doth all that he performs Godward . 2. He acts from a Principle of Faith , his Obedience flows from thence , seeing himself justified and accepted only in Jesus Christ . 3. He acts from a Principle of Love to Christ , and is also always the same , and for the hardest part of Religion , as well as for the easiest part of it . Moreover , he is as careful to ●eep a good Conscience towards God , as to keep a Conscience void of Offence , towards Men ; he takes up all the Duties of Religion in Point of Performance , though he lays them all down in Point of Dependance . He is as careful of his Heart and Ways , that he ●●y please God , and glorify him as much , as a Man can be that expects to merit God's Favour thereby ; he knows he must attend upon the means of Salvation , as well as to expect Salvation it self . 4. He exceeds all others in his end , which is the Honour and Glory of God , or to live to God on Earth , as well as to live with God in Heaven . Lastly ; How severely doth what we have said look upon all Self-righteous Persons ; and those proud People that boast of their Holiness and Perfection , that think they need no Repentance , O that they would consider it , and tremble before it is too late , and they perish eternally , for rejecting the chief Corner-stone . Remember , unless ye believe that Christ is he , ye shall die in your Sins . Also it looks severely on all formal and carnal Christians who have nothing but a Name . Alas Sirs ! If the painted Hypocrite , he that is so gloriously garnished with many great Gifts , Parts , Wisdom , Learning , and seeming Piety , is in a damnable Condition , what will become of you ? Mourn O England ▪ what a Number of filthy , debauched , treacherous , proud , drunken , swearing and unclean Christians ( as they are called ) hast thou in the Bowels of thee ? they shew their Sin as Sodom , and hide it not , and yet glory as if they were the only People of God. Awake Sinners , before God's Judgments are poured out upon you , for certainly great Wrath is at the Door . God hath wrought Wonders for the Deliverance of this Nation , but ye slight and contemn them : Neither Judgments nor Mercy will humble you ; what would you have , since nothing God doth , pleases you ? Certainly the Almighty will not bear with you much longer , if you repent not . But ye who are truly pious and sincere ones , rejoice , you who mourn for your own Sins , and for the Sins of the Land ; you are secured from the hungry Lion , your Day is coming , the Kingdom of Jesus Christ is near , your Redemption is at hand ; lift up your Heads , and praise God for ever . SAtan a Spirit is unclean , From whom all Filth doth flow ; A wicked Heart his House has been , There still he dwells also . As all true Holiness O Lord , Is from they self alone ; So we do find from thy bless'd Word , Sin 's from that wicked one : And that he in a filthy Heart Takes up his curs'd Abode ; So thou so good to thy Saints art , In them to dwell , O God : And that thou mightst Possession have , Satan thou hast cast out : And from all Filth our Souls to save , Strange things hast wrought about . Let such who garnish'd are by Art , And common Graces , fear , Whilst all those sing with joyful Heart Who are indeed sincere . Let Sinners and each Hypocrite , Consider their sad doom ; Whilst Saints do sing , having in sight The Glory that 's to come . The latter State of some Men will , Be worser than before ; But Saints are happy and safe still , And shall for ever-more . FINIS . Notes, typically marginal, from the original text Notes for div A47454-e260 The whole will contain 100 or 120 Sheets in Folio . Notes for div A47454-e620 Preached August 10. 1690. Matth. 12. 45. * Mark 5. 8. * Luke 22. 3. † Acts 5. 3. ‖ Ephes . 2. 2 , 3. Luke 18. 11. * Job . 1. 7. * 1 John 2. 14. † 1 John 5. 18. 2 Pet. 2. Mat. 23. 27 , 29. Doct. I. 1 John 3. 8 , 12. * John 8. Doct. II. Rom. 8. 7. Doct. III. Doct. IV. This Hymn was sung at the close of the first Sermon . Notes for div A47454-e2570 Morning-Exercise on Horsely-Down , August 17 ▪ 1690. Mat. 12. 45 Rev. 3. 17. Joh. 9. 41. 1 Tim. 4. 2. 2 Cor. 10. 12. Mat. 18. 11. Rom. 10. 3. Ròm . 7. 9. Rom. 2. 17 , 18. Rom. 2. 22. Charnock . Mat. 11. 25. 1 Cor. 1. Joh. 7. 48. Charnock . Prov. 14. 16. Mat. 21. 32 , 33. Rom. 2. 17 , 18 , 19. Prov. 26. 16. 1 Cor. 1. ult . 1 Cor. 1. 30. Phil. 3. 8 , 9. Rom. 7. 9. Rom. 7. Rom. 3. 10. Isa. 65. 5. Mat. 9. 20. Ephes. 2. 1 , 2. Ephes. 1. 18 , 19 , 20. 2 Cor. 5. 17. 1 John 3. 8. Rom. 8. 7. 1 Pet. 1. 17 , 18. Mat. 13. Quest . Answ . Jer. 4. 3. Isa. 1. Rom. 2. 19 , 20. Annotators . John 4. 2 Tim. 3. 5. Isa. 66. 3. Counterfeit Christians are not all of one sort . Rom. 3. 19 Joh. 8. 24. Rom. 3. 24 , 25. Object . Answ . 1 Cor. 3. 11. Mar. 16. 16 Act. 15. 24 Rom. 10. 3. Rom. 11. 8. Rom. 11. 6. Annotat. Object . Answ . Annotat. Rom. 4. 5. Annotators . Phil. 1. 29. Joh. 6. 65. Joh. 6. 44. Ps. 110. 5. Rom. 8. 7. Object . Answ . Jer. 31. 33. Jer. 32. 40. Jer. 31. 3. Rom. 8. 29. Joh. 6. 37. Eph. 1. 4. Act. 27. 24 , 25 , 31. Annotators on the place . Charnock . Acts 4. 12. Rom. 10. 3. Phil. 3. 8 , 9 , 10. Mark 16. 16. Mat. 25. Mat. 23. 23 , 24. Luke 11. 42. Mat. 23. 4. Mat. 7. 3. John 12. 43. Mat. 23. 6 , 7. Mat. 23. 15. Rom. 11. 8. 2 Pet. 2. 20. 1 Joh. 3. 15. Joh. 14. 19 Phil. 1. 6. 2 Pet. 2. 22. Heb. 6.4 . Mat. 12. 24 , 28. Vers. 31. What the Sin against the Holy Ghost is , that shall not be forgiven . Annotators . Heb. 10. 29 Heb. 6. 6. Obs. 1. Obs. 2. Obs. 3. Obs. 4. Obs. 5. Obs. 6. Obs. 7. Obs. 8. Informat . 1. Informat . 2. Mat. 25. Reproof 1. Rom. 4. 11 , 12. Vers● 13. Reproof 2. Reproof 3. Reproof 4. Doth God allow of nothing for Ornament ? We say all immodest and fantastical Garbs and Dresses are loathsom and to be abominated . See Wall 's Baptism anatomized . Though this Man has abused me , and my Brethren , yet I do not think such a scurrillous Adversary worthy of an Answer . See the Narrative of John Child's Life and Death three or four years ago printed . Reproof . 5. Reproof . 6. Examinat . Sincerity described . Rom. 8. 7. 1 Pet. 2. 7. Object . Answ . Mat. 5. 20. Quakers condemned . Acts 4. 11. John 8. 24. Comfort . Sung at the Close of the second Sermon . 
A47522	----	The glory of a true church, and its discipline display'd wherein a true gospel-church is described : together with the power of the keys, and who are to be let in, and who to be shut out / by Benjamin Keach. Keach, Benjamin, 1640-1704. 1697 Approx. 83 KB of XML-encoded text transcribed from 37 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47522 Wing K66 ESTC R19810 12352725 ocm 12352725 60040 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47522) Transcribed from: (Early English Books Online ; image set 60040) Images scanned from microfilm: (Early English books, 1641-1700 ; 213:10) The glory of a true church, and its discipline display'd wherein a true gospel-church is described : together with the power of the keys, and who are to be let in, and who to be shut out / by Benjamin Keach. Keach, Benjamin, 1640-1704. iv, 5-69 [i.e. 72] p. [s.n.], London : 1697. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church discipline -- Early works to 1800. Baptists -- Government. Baptists -- Doctrines. 2005-04 TCP Assigned for keying and markup 2005-07 SPi Global Keyed and coded from ProQuest page images 2005-08 Judith Siefring Sampled and proofread 2005-08 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE GLORY OF A TRUE CHURCH , And its Discipline display'd . Wherein a true Gospel-Church is described . Together with the Power of the Keys , and who are to be let in , and who to be shut out . By BENJAMIN KEACH . Mat. 18.18 . Whatsoever ye shall bind on Earth , shall be bound in Heaven ; and whatsoever ye shall loose on Earth , shall be loosed in Heaven . LONDON ; Printed in the Year 1697. To the Baptized Churches , particularly to that under my Care. My Brethren , EVery House or Building consisteth both of Matter and Form : And so doth the Church of Christ , or House of the Living God. The Matter or Materials with which it is built are Lively Stones , ● . e. Converted Persons : Also the Matter and Form must be according to the Rule and Pattern shewed in ●he Mount , I mean Christ's Institution , and the Apostolical Churches Constitution , and not after Mens Inventions . Now some Men , because the Ty●ical Church of the Jews was Na●ional , and took in their Carnal Seed ( as such ) therefore the same Mat●er and Form they would have under the Gospel . But tho a Church be rightly built in both these respects , i.e. of fit Matter and right Form , yet without a regular and orderly Discipline , it will soon lose its Beauty , and be polluted . Many Reverend Divines of th● Congregational way , have written most excellently ( it is true ) upon th●● Subject , I mean on Church-Discipline ; but the Books are so voluminou● that the Poorer Sort can't purchas● them , and many others have not Tim● or Learning enough to improve them to their Profit ; and our Brethren th● Baptists have not written ( as I ca● gather ) on this Subject by it self● Therefore I have been earnestly desired by our Members , and also by on● of our Pastors , to write a small and plain Tract concerning the Rules 〈◊〉 the Discipline of a Gospel-Church that all Men may not only know our Faith , but see our Order in this cas● also . True , this ( tho plain ) is bi● short , but may be it may provoke som● other Person to do it more fully . Certainly , ignorance of the rules of Discipline causes no small trouble and disorders in our Churches ; and if this may be a Prevention , or prove profit able to any , let God have the Glory , and I have my End : Who am , Yours Aug. ●● ▪ 1697. Benj. Keach . The Glory of a Gospel-Church , and the true Orderly Discipline thereof explain'd . Concerning a True and Orderly Gospel-Church . BEfore there can be any Orderly Discipline among a Christian Assembly , they must be orderly and regularly constituted into a Church-state , according to the Institution of Christ in the Gospel . 1. A Church of Christ , according to the Gospel-Institution , is a Congregation of Godly Christians , who as a Stated-Assembly ( being first baptized upon the Profession of Faith ) do by mutual agreement and consent give themselves up to the Lord , and one to another , according to the Will of God ; and do ordinarily meet together in one Place , for the Publick Service and Worship of God ; among whom the Word of God and Sacraments are duly administred , according to Christ's Institution . 2. The Beauty and Glory of which Congregation doth consist in their being all Converted Persons , or lively Stones ; being by the Holy Spirit , united to Jesus Christ the Precious Corner-Stone , and only foundation of every Christian , as well as of every particular Congregation , and of the whole Catholick Church . 3. That every Person before they are admitted Members , in such a Church so constituted , must declare to the Church ( or to such with the Pastor , that they shall appoint ) what God hath done for their Souls , or their Experiences of a Saving work of Grace upon their Hearts ; and also the Church should enquire after , and take full satisfaction concerning their Holy Lives , or Good Conversations . And when admitted Members , before the Church they must solemnly enter into a Covenant , to walk in the Fellowship of that particular Congregation , and submit themselves to the Care and Discipline thereof , and to walk faithfully with God in all his Holy Ordinances , and there to be fed and have Communion , and worship God there , when the Church meets ( if possible ) and give themselves up to the watch and charge of the Pastor and Ministry thereof : the Pastor then also signifying in the name of the Church their acceptance of each Person , and endeavour to take the care of them , and to watch over them in the Lord , ( the Members being first satisfied to receive them , and to have Communion with them . ) And so the Pastor to give them the right Hand of Fellowship of a Church , or Church Organical . A Church thus constituted ought forthwith to choose them a Pastor , Elder or Elders , and Deacons , ( we reading of no other Officers , or Offices abiding in the Church ) and what kind of Men they ought to be , and how qualified , is laid down by Paul to Timothy , and to Titus . Moreover , they are to take special care , that both Bishops , Overseers , or Elders , as well as the Deacons , have in some competent manner all those Qualifications ; and after in a Day of solemn Prayer and Fasting , that they have elected them , ( whether Pastor , &c. or Deacons ) and they accepting the Office , must be ordained with Prayer , and laying on of Hands of the Eldership ; being first prov'd , and found meet and fit Persons for so Sacred an Office : Therefore such are very disorderly Churches who have no Pastor or Pastors ordained , they acting not according to the Rule of the Gospel , having something wanting . Of the work of a Pastor , Bishop or Overseer . 1. THe work of a Pastor is to preach the Word of Christ , or to feed the Flock , and to administer all the Ordinances of the Gospel which belong to his Sacred Office , and to be faithful and laborious therein , studying to shew himself approved unto God , a Work-man that needeth not be ashamed , rightly dividing the Word of Truth . He is a Steward of the Mysteries of God , therefore ought to be a Man of good Understanding and Experience , being sound in the Faith , and one that is acquainted with the Mysteries of the Gospel : Because he is to feed the People with Knowledg and Vnderstanding . He must be faithful and skilful to declare the Mind of God , and diligent therein , also to preach in season and out of season ; God having committed unto him the Ministry of Reconciliation , a most choice and sacred Trust. What Interest hath God greater in the World which he hath committed unto Men than this ? Moreover , he must make known the whole Counsel of God to the People . 2. A Pastor is to visit his Flock , to know their state , and to watch over them , to support the weak , and to strengthen the feeble-minded , and succour the tempted , and to reprove them that are unruly . 3. To pray for them at all times , and with them also when sent for , and desired , and as Opportunity serves ; and to sympathize with them in every State and Condition , with all Love and Compassion . 4. And to shew them in all respects , as near as he can , a good Example in Conversation , Charity , Faith and Purity ; that his Ministry may be the more acceptable to all , and the Name of God be glorified , and Religion delivered from Reproach . 5. He must see he carries it to all with all Impartiality , not preferring the Rich above the Poor , nor lord it over . God's Heritage , nor assume any greater Power than God hath given him ; but to shew a humble and meek Spirit , nay to be clothed with Humility . The Office and Work of Deacons . THE Work of Deacons is to serve Tables , viz. to see to provide for the Lord's Table , the Minister's Table , and the Poor's Table ( 1. ) They should provide Bread and Wine for the Lord's Table . ( 2. ) See that every Member contributes to the Maintenance of the Ministry , according to their Ability , and their own voluntary Subscription or Obligation . ( 3. ) That each Member do give weekly to the Poor , as God has blessed him . ( 4. ) Also visit the Poor , and know their Condition as much as in them lies ; that none , especially the aged Widows , be neglected . Of the Duty of Church-Members to their Pastor . 1 st . 'T IS the Duty of every Member to pray for their Pastor and Teachers . Brethren , pray for us , that the Word of the Lord may run and be glorified . Again , saith Paul , Praying also for us , that God would open unto us a door of utterance , to speak the Mystery of Christ. Prayer was made without ceasing of the Church unto God for him . They that neglect this Duty seem not to care either for their Minister , or their own Souls , or whether Sinners be converted , and the Church edified or not . They pray for their daily Bread , and will they not pray to have the Bread of Life plentifully broken to them ? Motives to this . 1. Ministers Work is great : Who is sufficient for these things ? 2. The Opposition is not small which is made against them . 3. God's loud Call is ( as well as Ministers themselves ) for the Saints continual Prayers and Supplication for them . 4. Their Weakness and Temptations are many . 5. The Increase and Edification of the Church depends upon the Success of their Ministry . 6. If they fall or miscarry , God is greatly dishonoured , and his Ways and People reproached . 2 dly . They ought to shew a reverential Estimation of them , being Christ's Ambassadors , also called Rulers , Angels , &c. they that honour them , and receive them , honour and receive Jesus Christ. Esteem them very highly in Love for their Work sake . Again , he saith , Let the Elders that rule well , be accounted worthy of double Honour , especially they who labour in Word and Doctrine : that is , as I conceive , such that are most laborious . 3 dly . 'T is their Duty to submit themselves unto them , that is , in all their Exhortations , good Counsels and Reproofs ; and when they call to any extraordinary Duty , as Prayer , Fasting , or days of Thanksgiving , if they see no just cause why such days should not be kept , they ought to obey their Pastor or Elder , as in other cases also . Obey them that have the Rule over you , and submit your selves . 4 thly . It is their Duty to take care to vindicate them from the unjust Charges of evil Men , or Tongue of Infamy , and not to take up a Reproach against them by report , nor to grieve their Spirits , or weaken their Hands . 5 thly . 'T is the Duty of Members to go to them when under Trouble or Temptations . 6 thly . It is their Duty to provide a comfortable Maintenance for them and their Families , sutable to their State and Condition . Let him that is taught in the Word , communicate to him that teacheth , in all good things . Who goeth a Warfare at his own Charge ? who planteth a Vineyard , and eateth not of the fruit thereof ? &c. Even so hath the Lord ordained , that they that preach the Gospel , should live of the Gospel . If we have sown unto you spiritual things , is it a great thing if we shall reap your carnal things ? They should minister to them chearfully with all readiness of Mind . Ministers are not to ask for their Bread , but to receive it honourably . The Ministers Maintenance , tho it is not by Tythes , &c. as under the Law , yet they have now as just a right to a comfortable Maintenance as they had then , the equity of the Duty is the same : Our Saviour , saith Dr. Owen , and the Apostles plead it from grounds of Equity and Justice ; and all kind of Laws and Rules of Righteousness among Men of all sorts calls for it . 7 thly . It is their Duty to adhere to them , and abide by them in all their Trials and Persecutions for the Word . Ye were not ashamed of me in my Bonds , &c. 8 thly . Dr. Owen adds another Duty of the Members to their Pastor , viz. to agree to come together upon his Appointment : When they were come , and had gathered the Church together , &c. Query , Are there no ruling Elders besides the Pastor ? Answ. There might be such in the Primitive Apostolical Church , but we see no ground to believe it an abiding Office to continue in the Church , but was only temporary . 1. Because we have none of the Qualifications of such Elders mention'd , or how to be chosen . 2. Because we read not particularly what their Work and Business is , or how distinct from preaching Elders ; tho we see not but the Church may ( if she sees meet ) choose some able and discreet Brethren to be Helps in Government : We have the Qualifications of Bishops and Deacons directly laid down , and how to be chosen , and their Work declared , but of no other Office or Officers in the Church , but these only . Quest. May an Elder of one Church if called , warrantably administer all Ordinances to another ? Answ. No surely ; for we find no warrant for any such Practice , he being only ordained Pastor or Elder of that particular Church that chose him , &c. and hath no Right or Authority to administer as an Elder in any other where he is not so much as a Member . Quest. May a Church call out a Teacher that is no ordained Elder to administer all Ordinances to them ? Ans. You may as well ask , May a Church act disorderly ? Why were Ministers to be ordained , if others unordained might warrantably do all their Work ? if therefore they have no Person fitly qualified for that Office , they must look out from abroad for one that is . Yet ( as we say ) Necessity has no Law ; provided therefore they can't do either , it is better their Teacher be called to do it , than that the Church should be without their Food , and Church-Ordinances neglected ; yet let all Churches take care to organize themselves , and not through Covetousness , or neglect of Duty , rest incompleat Churches , and so under Sin. God is the God of Order , and not of Confusion , in all the Churches of the Saints . And how severely did God deal of old with such that meddled with the Priests Work and Office , who were not of the Priesthood , nor called by him to administer in holy things ! Of the reception of Members . Quest. WHat is the Order of receiving Members into the Church , that were no Members any where before ? Answ. 1. The Person must give an account of his Faith ; and of the Work of Grace upon his Soul before the Church ; and also a strict Enquiry must be made about his Life and Conversation : but if through Bashfulness the Party cannot speak before the Congregation , the Elder and two or three more Persons may receive an account of his or her Faith , and report it to the Church . But if full Satisfaction by the Testimony of good and credible Persons is not given of the Party's Life and Conversation , he must be put by until Satisfaction is obtained in that respect . Moreover , when the Majority are satisfied , and yet one or two Persons are not , the Church and Elder will do well to wait a little time , and endeavour to satisfy such Persons , especially if the Reasons of their dissent seem weighty . Quest. What is to be done when a Person offers himself for Communion from a Church that is corrupt , or erroneous in Principles ? Answ. 1. The Church ought to take an account of his Faith in all Fundamental Points , and of the Work of Grace upon his Heart . 2. And if satisfied , then to send also to that corrupt People , to know whether they have any thing or not against his Life and Conversation : If satisfied in both these respects , the Church may receive him . Quest. To whom is it Members ●oin themselves ? is it to the Elder , or to the Church ? Answ. They are joined to the whole Community of the Church , being incorporated as Members thereof , and thereto abide , tho the Pastor be removed by Death . The Power of the Keys , with Church — Discipline , and Members Duties one to another . 1. WE judg it necessary that a Day monthly be appointed particularly for Discipline , and not to manage such Affairs on the Lord's-day , which should be spent ●n the publick Worship of God , of ● different nature : besides , such ●hings may ( on the account of Discipline ) come before the Church which may not be expedient to be ●eard on the Lord's-day , lest it ●isturb the Spirits of any Members , and hinder their Meditation ●n the Word which they have ●ewly heard : tho in small Congregations perhaps a day in two or three Months may be sufficient . 2. The Power of the Keys , or to receive in and shut out of the Congregation , is committed unto the Church : The Political Power of Christ , saith Dr. Chauncy , is in the Church , whereby it is exercised in the Name of Christ , having all lawful Rule and Government within it self , which he thus proves , viz. 1. The Church essential is the first Subject of the Keys . 2. They must of necessity to their Preservation , purge themselves from all pernicious Members . 3. They have Power to organize themselves with Officers . Yet I humbly conceive I may add , that the Concurrence of the Presbytery is needful hereunto . 4. If need be that they call an Officer from without , or one of another Church , they must first admit him a Member , that they may ordain their Officer from among themselves . 5. They have Power to reject a scandalous Pastor from Office and Membership . ' This Power of Christ is exerted as committed to them by the Hands of the Elder appointed by Christ , the due management whereof is in and with the Church to be his Care and Trust , as a Steward , whereof he is accountable to Christ and the Church , not lording it over God's Heritage . And that the Power of the Keys is in the Church , appears to me from Mat. 18. If he will not hear the Church ; it is not said , if he will not hear the Elder , or Elders . As also that of the Apostle , in directing the Church to cast out the Incestuous Person , he doth not give this Counsel to the Elder or Elders of the Church , but to the Church ; so he commands the Church to withdraw from every Brother that walks disorderly . Purge out the old Leaven , that you may be a new Lump . Of Church-Censures . NOW as to Church-Censures I understand but two besides Suspension , viz. ( 1. ) Withdrawing from a Member that walks disorderly . ( 2. ) Casting out , o● Excommunicating such that are e●ther guilty of notorious or scanda●lous Crimes , of Heresy , &c. o● of contemning the Authority o● the Church . Briefly to each of these . 1. Suspension is to be when'● Member falls under Sin , and th● Church wants time fully to hea● the matter , and so can't withdraw from him , or cast him out . 2. If any Member walks disorderly , tho not guilty of gross scandalous Sins , he or she , as soon as it is taken notice of , ought to be admonished , and endeavours to be used to bring him to Repentance : For we hear that there are some which walk disorderly , not working at all , but are busy-bodies . Such as meddle with Matters that concern them not , it may be ( instead of following their Trade and Business ) they go about from one Member's House to another , telling or carrying of Tales and Stories of this Brother , or of that Brother or Sister , which perhaps may be true , or perhaps false , and may be too to the Reproach or Scandal of some Member or Members , which , if so , it is back-biting ; and that is so notorious a Crime , that without Repentance they shall not ascend God's holy Hill. Back-biting is a diminishing our Neighbours , or Brother's good Name , either by denying him his due Praise , or by saying any thing to his Charge falsely or irregularly , or without sufficient cause or evidence , Thus our Annotators . But this of disorderly walking does not amount to such a Crime , but Evils not so notorious ; Now them ●●at are such , we command and exhort by our Lord Jesus Christ , that with quietness they work , and eat their own Bread. They must be admonished . 1. An Admonition is a faithful Endeavour to convict a Person of a Fault , both as to Matter of Fact and Circumstance ; and this Admonition must be given first , if it be private , by that Brother that knows or has knowledg of the Fault or Evil of the Person offending , whether the Elder , or Member ; for any private Brother ought to admonish such with all care and faithfulness before he proceeds farther . But if it be publick , th● Church ought to send for the Offender , and the Pastor must admonish him before all . 2. But if after all due Endeavours used he is not reclaimed , bu● continues a disorderly Person , the Church must withdraw from him . Now we command you Brethren , is the Name of our Lord Jesus Christ , that you withdraw from every B●●ther that walketh disorderly , and not after the Traditions he received from us . This is not a delivering up to Satan , Excommunicating of dismembring the Person ; for this sort are still to be owned as Members , tho disorderly ones : the Church must note him ▪ so as not to have Communion or Company with him in that sense ; yet court him not as an Enemy , but exhort him as a Brother : if any Man obey not our Word , note that Man. It appears that such who refuse to adhere to what the Pastor commands and exhorts to , in the Name of Christ , are to be deemed disorderly Persons , as such are who meet ●ot with the Church when assembled together to worship God , or ●hat neglect private or family Prayer , or neglect their attendance on the Lord's-Supper , or to contribute to the necessary Charges of the Church , or suffer any Evils unreproved in their Children ; all such may be lookt upon disorderly Walkers , and ought to be proceeded against according to this Rule , or divulge the private Resolves of the Church , as well as in many like cases . Of private Offences of one Brother against another . 1. AS touching private Offences , the Rule Mat. 18. is to be observed , only this by the way must be premised , viz. if but one Brother or two have the knowledg of some Members Crime , yet if it be publickly known to the World , and the Name of God be reproached , it being an immoral Act , 〈◊〉 private Brother is not to proceed with such an Offender , according to Mat. 18. but forthwith to brin● it to the Church , that the public● Scandal may be taken off . 2. But if it be a private Offenc● or Injury done to a Brother 〈◊〉 Sister in particular , and not bei●● a notorious scandalous Sin , tha● Brother must not mention it to one Soul , either within , or without the Church , until he hath proceeded according to the Rule . ( 1. ) He must tell his Brother his Fault . Moreover , if thy Brother shall trespass against thee , go and tell him his fault betwixt thee and him alone ; if he shall hear thee , thou hast gained thy Brother . Thou must labour in Love and all Affections to convince him o● his Fault ; but if he will not hea● thee , ( 2. ) Thou must take one or two more , but be sure see they are discreet Persons , and such that ar● most likely to gain upon him ; and they with thee are to labour with all Wisdom to bring him to the sense of his Fault : 't is not iust to speak to him , as if that were enough ; no , no , but to take all due Pains , and to strive to convince him , that so the matter may be issued , and the Church not troubled with it : But if he will not hear thee , take one or two more , that in the mouth of two or three Witnesses every word may be established . 3. But if he will not hear them after all due Means and Admonitions used , then it must be brought to the Church ; and if he will not hear the Church , he must be cast out : The Elder is to put the Question , whether the offending Brother be in their Judgments incorrigible , and refuseth to hear the Church ; which passing in the Affirmative by the Vote of the Congregation , or the Majority of the Brethren by the lifting up of their Hands , or by their Silence ; the Pastor after calling upon God , and opening the nature of the Offence , and the Justness of their Proceedings , in the Name and by the Authority of Christ , pronounces the Sentence of E● communication to this effect . That A. B. being guilty of great Iniquity , and not manifesting ●●feigned Repentance , but refusing to hear the Church , I do in the Name , and by the Authority of Christ committed unto me as Pastor of this his Church , pronounce and declare that he is to be , and is hereby excommunicated , excluded or cast out of the Congregation , and no longer to be owned a Brother , or a Member of this Church ; and this for the destruction of the Flesh , that his Spirit may be saved in the day of the Lord Jesus . And this we believe is the substance of that which the Apostle calls a delivering up to Satan , he being cast into the World , which is called the Kingdom of Satan , where he rules and reigns . The delivery unto Satan ( saith Dr. Chauncy ) signifies only the solemn Exclusion of a Person from the Communion of the Church , the visible Kingdom of Christ , and disinfranchizing him , or divesting him of all visible Right to Church Privileges , casting him into the Kingdom of the World , where the Prince of Darkness rules in the Children of disobedience . And this being done , he is to be esteemed to be no better than an Heathen Man , or Publican , or as an evil Person , and not to have so much as intimate civil Communion withal . Of Scandalous Persons guilty of gross Acts of Immorality . IF any Member fall into any gross Acts of Sin , as Swearing , Lying , Drunkenness , Fornication , Covetousness , Extortion , or the like , and it is known and publickly spread abroad to the great scandal and reproach of Religion , and of the Holy Name of God , his Church , and People ; the said Offender so charged , the Church must send one or two Brethren to him to come before the Congregation : if he will not come , but doth slight and contemn the Authority of the Church , that will bring farther Guilt upon him , for which Offence he incurs the Censure before - mentioned But if he doth appear , his Charge is to be laid before him , and the Witnesses called ; and after he ha● made his Defence , and said all he hath to say , and the Congregation finds him Guilty , then the same Censure is to pass upon him , to the end he may be brought to unfeigned Repentance , and the Name of God cleared ; and some time must be taken to make it appear that he hath true Repentance , by the Reformation of his Life and holy walking afterwards , before he be received again , and the Censure of the Church in a solemn manner be taken off . Dr. Chauncy puts this Question , Quest. How is a Church to proceed in case of open and notorious Scandals ? The Answer is , ' the matter of Fact , as such , being beyond all question ; the Church is to proceed immediately to censure , to vindicate the Honour of Christ and his Church , and to manifest to the World their just Indignation against such Notorious Offenders , and wait for a well-grounded and tryed Evidence of his true Repentance under that Ordinance of Christ which is appointed to that end . Observe , It is the opinion of the Doctor , that tho the Person be penitent , yet because his Sin is open and scandalous , he ought to be cast out to vindicate the Honour of Christ and the Church , as part of his just Punishment ( that being one reason of the Ordinance of Excommunication ) as well as to bring the Person to thorow Repentance ; and we are of his Mind . Paul takes no notice in the case of the Incestuous Person of his immediate Repentance ; or if he repent not , then , &c. But says he , deliver such a one to Satan , &c. Saith the Lord , if her Father had but spit in her Face , should she not be ashamed seven Days ? Let her be shut out from the Camp seven Day : ( speaking of Miriam ) and after that let her be received in again . Of dealing with Hereticks and Blasphemers . AS touching Hereticks or Heresy , the same Censure , when they are convicted , ought to pass against them ; Heresy is commonly restrained to signify any perverse Opinion or Error in a fundamental Point of Religion , as to deny the Being of God , or the Deity of Christ , or his Satisfaction , and Justification alone by his Righteousness , or to deny the Resurrection of the Body , or eternal Judgment , or the like . Yet our Annotators say , the Word signifies the same thing with Schism and Divisions ; which if so , such that are guilty of Schism or Divisions in the Church , ought to be excommunicated also . Heresies are called Damnable by the Apostle Peter ; without Repentance such cannot be saved , as bring in Damnable Heresies , denying the Lord that bought them . Two things render a Man an Heretick according to the common signification of the Word . 1. An Error in matters of Faith , Fundamental or Essential to Salvation . 2. Stubbornness and Contumacy in holding and maintaining it . A Man that is an Heretick , after the first and second Admonition reject . Now that this Rejection is all one with Excommunication , appears by what Paul speaks , 1 Tim. 1.20 . Of whom is Hymeneus and Alexander , whom I have delivered unto Satan , that they may learn not to Blaspheme . Their Heresy , or Blasphemy was in saying the Resurrection was past . Some would have none be counted an Heretick but he who is convicted and condemned so to be in his own Conscience , mistaking Paul's Words , Knowing that he that is such , is subverted , being condemned of himself . He may be condemned of himself , tho not for his Heresy , yet for his spending his Time about Questions , and strife of Words , to the disquieting the Peace of the Church ; or tho not condemned of himself directly , yet indirectly ; according to the Purport of his own Notion , or what he grants about the Point in Debate , &c. Else the Apostle refers to some notable and notorious self-condemned Heretick . It is a great question , whether Hymeneus and Alexander we●● condemned in their own Consciences , about that Heresy charged upon them , and yet were delivered up to Satan . However the Rule is plain , respecting any that are subverted , and resolutely maintain any Heretical Notion , i. e. after he hath been twice ( or oftner ) admonished , that is , after all due means used , and pains taken with him , to convince him of his abominable Error ; and yet if he remains obstinate , he must be delivered up to Satan ; that is , the righteous censure of the Church must pass upon him , as in the case of other notorious Crimes . Heresy is a Work of the Flesh : and hence some conceive such ought to be punished by the Civil Magistrate . Quest. What is an Admonition ? Answ. It is a faithful endeavour to convict a Person of a Fault both as to matter of Fact , and his Duty thereupon , charging it on his Conscience in the Name of the Lord Jesus with all Wisdom and Authority . Quest. What is a Church Admonition ? Answ. When an offending Brother rejecting private Admonition by one , or by two or three Persons ; the complaint being brought to the Church by the Elder , the offending Member is rebuked and exhorted in the Name of the Lord Jesus to due Repentance ; and if convicted , and he repents , the Church forgives him , otherwise casts him out , as I before shewed . Quest. May a Church admit a Member of another Congregation to have Communion with them , without an orderly receiving him as a Member ? Answ. If the Person is well known by some of the Church , and that he is an orderly Member of 〈◊〉 Church of the same Faith , he being occasionally cast among them ▪ they may admit him to transie●● Communion for that time ; but i● he abides in that Town or City remote to the Church to whom he belongs , he ought to have his regular dismission , and so be delivered up to the care and watch of the Church where he desires to communicate . Quest. If an Excommunicated Person hath obtained of God true Repentance , and desires to be restored to the Church , what is the manner of his Reception ? Answ. Upon his serious , solemn and publick Acknowledgment thereof before the Church , and due Satisfaction according to the nature of his Offence being given , the Elder solemnly proceeds and declares in the Name of the Lord Jesus , that the sentence which A.B. was laid under ( upon his unfeigned Repentance ) is taken off , and that he is received again a as Member , &c. To the Praise and Glory of God. Q. How ought a Pastor to be ●●●lt withal , if he to the knowledge of the Church , or any Mem●ers thereof , walketh disorderly , ●nd unworthily of his Sacred Of●ice , and Membership ? Take the Answer of another Author here . Answ. ' Those Members , to whom this is manifestly known , ought to go to him privately , and unknown to any others , ( and with the Spirit of Meekness , in great Humility ) lay his Evil before him , and intreat him as a Father , and not rebuke him as there Equal , much less as their Inferiour ; and if they gain upon him , then to receive him into their former Affection and Esteem , for ever hiding it from all others . But if after all tender intreaties , he prove Refractory and Obstinate , then to bring him before the Church , and there to deal with him ; they having Two or Three Witnesses in the face of the Church , to testify matter of Fact against him to their personal Knowledge . 2. But before he be dealt with they must appoint one from among themselves , qualifyd for the work●● a Pastor , to execute the Church Censure against him , &c. Yet n● doubt , the Church may Suspend him from his Communion , & exercisin● of his Office presently , upon hi● being fully Convicted . But seeing in the multitude of Counsel there i● safety , sure no Church would so proceed without the advice of the Presbytery , or of a Sister - Church at least . Q. Suppose a Member should think himself Oppressed by the Church ; or should be Unjustly dealt with ; either Withdrawn from , or Excommunicated , has he no Relief left him ? Answ. We believe he hath Relief ; and also , that there is no Church infallible , but may E●● in some points of Faith , as wel● as in Discipline . And the way proposed , and agreed to , in a general Assembly , held in London , 1692. of the Elders , Ministers , and Messengers of our Churches , we approve of , which is this ; viz. The grieved or injured Person may make his Application to a Sister ▪ Church for Communion ; and that Church may send some Brethren in their names , to that Congregation that have dealt with him , and they to see if they can possibly restore him to his place ; but if they cannot , then to report the matter charged , with the Proofs , to the Church that sent them : and if that Congregation shall , after a full Information , &c. be perswaded the Person was not orderly dealt with , they may receive him into their Communion . Of such that cause Divisions ; or Vnduely separate themselves from the Church . THis I find is generally asserted by all Congregational Divines , or worthy men , i. e. That no person hath power to dismember himself : i. e. He cannot , without great Sin , translate himself from one Church to another ; but ought to have a Dismission from that Church where he is a Member : provided that Church is orderly constituted , nothing being wanting as to any Essential of Salvation ; or of Church-Communion : But if not , yet he ought to indeavour to get his orderly Di●mission . Nor is every small Differenc● in some points of Religion , ( o● Notions of little moment , ) an● grounds for him to desire his Dismission . That he cannot , nor ought no● to Translate himself , see what 〈◊〉 Reverend Writer saith : He cannot , saith he , for many Reasons : 1. It is not Decent , much le● an Orderly going away ; but very unmannerly , and a kind o● running away . 2. Such a Departure is not approved of in Families , or Civi● Societies . 3. It destroys the Relation o● Pastor and People : For wha● may be done by one individua● Person , may be done by all . 4. What Liberty in this kin● belongs to the Sheep , belongs t● the Shepherd ; much more he ma● then also leave his Flock at h● Pleasure , without giving notice o● reason thereof to the Church . 5. It is breaking Covenant wit● Christ , and with the Congregation , and therefore a great Immorality ; he being under Obligation to abide stedfastly with the Church ; i. e. till the Church judge he hath a lawful Call to go to another Congregation . 6. It 's a Schism : For if there be any such thing in the World , it 's of particular Societies . 7. It is a despising the Government of the Church . 8. It is a particular Member's assuming to himself the use of the Keys ; or rather stealing of them . 9. There is as much reason Persons should come into a Church when they please , without asking Consent , as depart when they please . 10. It is very evil and unkind in another Church , to receive such an one , as not doing as they would , or should be dealt with . 11. Such Practices can issue in nothing else than the breach and confusion of all particular Churches ; and make them like Parishes . 12. Such Departures cannot be pleaded for in the least , but upon the notion of a Catholick visible Church , wherein all Members and Officers are run into one Organized Church , which will , and must introduce , a Co-ordinate ( if not a Subordinate ) Pastoral Government , by combination of Elders , over all the Churches ; and therefore by Synods and Classes . 13. It is like a Leak in a Ship , which , if not speedily stopped , will Sink at last . 14. It tends to Anarchy , putting an Arbitrary Power in ev'ry Member . 15. It breaks all Bonds of Love , and raiseth the greatest Animosities between Bretheren and Churches . 16. It is a great Argument of some Guilt lying-on the Party . Thus the Dr. Again he saith , It is no more in the just Power of a particular Member to dissolve his Church-Relation , than in a Man to kill himself : but by his said withdrawment he doth Schismatically rend himself from his Communion , and so Separate himself Sinfully . ★ Quest. What is the just Act of the Church , that cloathes this irregular Separation , with the Formality as it were of an Excomcommunication . He Answers . ( Calling ) this a mixt Excommunication i. e. Originally proceeding from , and consists in , the act of the Brother himself , and is the Formality of his Offence ; upon which proceeds the just and unviolable act of the Church . The Judgment of the Church publickly declared by the Elder of the Congregation ; as the Dr. words it ; viz. That A. B. having so and so irregularly and sinfully withdrawn himself from the Communion of the Congregation , we do now adjudge him a Non-member , and one that is not to Communicate with the Church , in the special Ordinances of Communion , till due Satisfaction is given by him . Yet we believe , as the Dr's Opinion is , that a Church may , ( if they find the Case to be warranted by the Word of God ; or as it may be circumstanced ) give a dismission to a Member , when insisted on , to another regular Church , tho not in every case of small Offence , or dissent in some small points of different Notions , or from Prejudice ; for , that may tend soon to dissolve any Church : For what Church is it , where every Member is of one mind in every particular case and thing about Notions of Religion ? And such that make Divisions , and cause Schisms , or Discord among Brethren , to disturb the Peace of the Church , if they cannot be reclaimed , must be marked , and dealt with as great Offenders : It being one of those things that God hates , and is an abomination to him . Quest. What is a full and lawful Dismission of a Member to another Church , upon his removing his Habitation , or on other warranted Cases . Answ. VVe answer a Letter Testimonial , or Recommendation of the Person ; and if he intends to abide there wholly , to give him up to that Communion , and Fellowship , to be watched over in the Lord. Of Disorders , or causes of Discords , and how to be prevented , corrected , and removed . I. ONE cause of Discord is , through the Ignorance in some Members of the Rules of Discipline , and right Government ; particularly when that Rule in Matth. 18. is not followed . But one Person ●●kes up an Offence against another , and speaks , of it to this or that Person , before he hath , told the Brother offending , of it ; which is a paspable Sin , and a direct violation of Christ's holy Precept : and such must , as Offenders themselves , be in a Gospel way dealt with . To prevent this , the Discipline , of the Church should be taught ; and the Members informed of their Duties . II Another thing that causes Trouble and Disorder in a Church , is want of Love , and tender Affections to one another ; as also not having a full sight and sense of the great evil of breaking the Bonds of Peace , and Vnity : O that all would lay this abominable Evil to Heart , how base a thing it is to break the Peace of a private Family , or Neighbourhood ; but much more sinful to disturb the Peace of the Church of the living God , and break the bonds of the Vnity thereof . Behold , how good , and how pleasant it is , for Brethren to dwell together in Vnity ! But , O how ugly and hateful is the contrary ! III. Another disorderly Practice is this , When one Member or another knows of some sinful act , or evils done by one or more Members , and they conceal it ; or do not act according to the Rule ; pretending they would not be lookt upon as Contentious Persons : but hereby they may become guilty of other Mens Sins , and also suffer the Name of God , and the Church , to lye under Reproach , and all thro their neglect . This is a great Iniquity . IV. When an Elder , or Church shall know that some persons are Scandalous in their Lives , or Hereretical in Judgment , and yet shall bear or connive with them . V. When Members take liberty to hear at other Places , when the Church is assembled to worship God : this is nothing less than a breaking their Covenant with the Church , and may soon dissolve any Church : For by the same Rule , one may take that liberty , another ; nay , every Member may . Moreover , it casts a Contempt upon the Ministery of the Church , and tends to cause such who are Hearers to draw off , and to be Disaffected with the Doctrine taught in the Church , ( they knowing these Dissenters do belong unto it . ) I exhort therefore , in the Name of Christ , this may be prevented : And any of you that know who they are , that take this Liberty , pray discover them to the Church . We lay no restraint upon our Members from hearing such , who are sound in the Faith at other times . VI. The Liberty that some take to hear Men that are corrupt in their Judgments ; and so take in unsound Notions , and also strive to distil them into the Minds of others , as if they were of great Importance . Alas , how many are Corrupted in these days , with Arminianism , Socinianism , and what not ! This causes great trouble and disorder . VII . When one Church shall receive a Member or Members of another Congregation without their Consent or Knowledge : Nay such that are Disorderly and may be loose Livers , or cast out for Immorality ; or Persons filled with Prejudice without cause . This is enough to make Men Atheists , or contemn all Church Authority , and Religion : For hath not one regular Church as great Authority from Christ as another . VIII . Another disorder is , when Members are received without the general Consent of the Church ; or before good Satisfaction is taken of their Godly Lives , and Conversations : Or when a Church is too remiss in the reception of her Members . IX . Another disorder is , when a Church shall receive a charge against a Member , ( it being an Offence between Brother and Brother ) before an orderly proceed has been made by the offended Person . X. When Judgment passes with Partiality ; some are connived at , out of favour or affection : Levi was not to know his Father or Mother in Judgment . XI . When Members do not constantly and early attend our publick Assemblies , and the worship of God on the Lord's-day especially , but are remiss in that matter : This is a great Evil. XII . When part of a Church shall meet together as dissatisfied , to consult Church-matters , without the knowledge or consent of the Church , or Pastor : This is disorderly , and tends to division ; and such should be marked . XIII . Another thing that tends to disquiet the Peace of the Church is , when there are any undue heats of Spirit , or Passion shewed in the Pastor , or others , in managing the Discipline of the Church . Have we not found by experience the sad effect of this ? Therefore things must be always managed with coolness , and sweetness of Spirit , and moderation ; every Brother having liberty to speak his mind , and not to be interrupted , until he has done ; nor above one speak at once . XIV . When one Brother or more Dissents in the sentiments of their Minds from the Church , in any matters circumstantial ; either in repect of Faith , Practice , or Discipline , and will not submit to the Majority , but raise Feuds ; nay , will rend themselves from the Church , rather than consent . I Quaery , what reason , or ground , hath any Man to refuse Communion with a Church that Christ hath not left , but hath Communion with ? XV. When any Member shall divulge , or make known to Persons , not of the Congregation , nor being concerned in those matters what is done in Church-meetings , the Church in this respect ( as well as in others ) is to be as a Garden inclosed , a Spring shut up , a Fountain sealed . This oft times occasions great Grief , and the disorderly Person should be detected . Is it not a shame to any of a private Family , to divulge the Secrets of the Family ? But far greater shame do these expose themselves unto . XVI . Another disorderly Practice is this ; viz. When a Member shall suggest , and seem ●o insinuate into the minds of other Members some evil against their Pastor , yet will not declare what it is ; and may only be evil Surmisings , & out of Prejudice ; and yet refuses to acquaint the Pastor with what it is : This is very abominable , and a palpable violation of the Rule of the Gospel , and Duty of Members to their Minister . Such a person ought to be severely rebuk'd , and if he confess not his Evils , and manifesteth unfeigned Repentance , to be dealt with farther . Moreover , it is a great evil in another to hear such base ▪ Insinuations , and neither rebuke the Accuser , and so discharge his Duty , nor take two or three more to bring the Person to Repentance . If he deal thus by a private Brother , it is a great Evil , but far worse to an Elder , whose Name and Honour , ought with all Care and Justice , to be kept up , as being more Sacred . XVII . Another disorderly Practice is , ( which causes much trouble ) When the publick Charges of a Church are not equally born ; but some too much burdened , when others do but little or nothing . And also , when every one does not Contribute to the Poor , as God has blessed them , on every Lord's day , or first day of the Week , as he hath Commanded . XVIII . Another disorder is this ▪ When Members refuse to communicate with the Church at the Lord's table , because some person , or persons , they think are guilty of Evil , and yet they have not proceeded with them according to Rule : These either Excommunicate the Church , or themselves , or those Persons at least , they censure unwarrantably . I beseech you for Christ's sake , that this may never be any more among you : You ought not to deal thus with them ; or refuse your Communion , ( tho faulty ) until the Church has dismember'd , or withdrawn from them ; or at least Suspended them . XIX . When one Member , shall believe , or receive a report against another , before he knows the truth of the matter . XX. When an Accusation is brought against an Elder , contrary to the Rule , which ought not be without two or three Witnesses , as to the matter of Fact. XXI . When the word of God is not carefully attended upon , on Week , or Lecture-days , by the Members generally ; tho the said Meeting being appointed by the whole Church . XXII . VVhen Days of Prayer and Fasting , and of publick Thanksgiving , or when days of Disciplining are not generally attended upon . Lastly , VVhen Gifted Brethren are not duely encouraged : First privately to exercise their Gifts ; and being in time approved , called forth to Preach or Exercise in the Church : And when encouragment is not given to bestow Learning also upon them , for their better Accomplishment . What will become of the Churches in time to come , if this be not prevented with speed ? What tends to the Glory and Beauty of a true Gospel-Church . I. THat which Primarily tends to the Glory of a Church is the Foundation on which it is Built , which is Jesus Christ. Now this is a blessed and glorious Fou●dation . I. In respect of God the Father , who laid this Foundation in his eternal Purpose , Counsel , and Decree ; Behold I lay in Sion ; and this is as the result of his infinite Wisdom , Love , and Mercy to his Elect. II. In respect had unto Christ himself , who is this Foundation . 1. He is a Suitable Foundation . 1. In respect to the Glory of God in all his Attributes . 2ly . In respect to our Good ; he answering all our wants , who are united to him , or built upon him . 3. In respect of the preciousness of Christ , as a Foundation ; a Stone ; a precious Stone . 4. In respect to the Durableness of it i. e. a tryed Stone ; a sure Foundation . Brethren , a Foundation of a House must of necessity be laid ; no House can be built without a good Foundation , that will stand firm , and unmovable ; it is the strongest part of the Building , and it beareth all the weight of the whole Superstructure : So doth Jesus Christ. III. The Beauty and Glory of a true Church , consists in the true and regular , or right Constitution of it ; nothing being wanting that is Essential to it , upon this account . IV. It consisteth in the Excellency , Glory , and Suitableness of the materials 't is Built with , answering to the Foundation ; all precious Stones , lively Stones ; all regenerated Persons . V. In that all the Stones be well Hewed and Squared ; all made fit for the Building , before laid in . VVere it thus , there would not be so great a Noise of the Hammer and Ax , in Church Discipline , as indeed there is . It was not thus in the Type , I mean in Solomon's Temple . VI. It 's Beauty and Glory consisteth in that all the Stones being not only united by the Spirit , to Christ the Foundation , but also to one another in sincere Love and Affection . In whom all the Building , fitly Framed together , groweth up unto an holy Temple in the Lord. VII . It consisteth in the Holiness and Purity of the Lives and Conversations of all the Members : Be ye Holy , for I am Holy . Holiness becomes thy House , O God , for Ever . VIII . It consisteth in that sweet Union and Concord that ought to be in the Church ; all like the Horse : in Pharoah's Chariot , drawing together : Endeavouring to keep the Vnity of the Spirit in the Bond of Peace . By this shall all Men know ye are my Disciples , if you Love one another . IX . In their having the divine Presence with them : Or when the Glory of God fills his Temple . X. In keeping out all unsanctified , or unclean Persons , or if they get in , to purge them out by a strict and holy Discipline , or else it will soon loose it's Beauty . XI . In that Zeal and Equality that should be shewed in all to keep up the Honour , Peace , and Comfort of the Church , and the Ministery thereof . XII . In the Administration of right Discipline ; to see no neglect nor delaying of Justice , thro carelesness , or Partiality : ( 1. ) No ways partaking of other Mens Sins ; which may be done by Conniving at it ; ( 2. ) By Lessening or Extenuating of it ( 3. ) By Countenancing , or any ways Incouraging any in Sin. ( 4. ) By not Restoring a Brother , that confesses his Sin when overtaken . ( 5. ) Not bringing in a just Charge against an Offender , nor rebuking him ; and yet have Communion with him . 2ly . Not to wrest Judgment , out of it's true and right Channel : Nor to inflict a greater censure than the Law of Christ requires on any . 3ly . Timely to acquit , and discharge a penitent Person . 4ly . Not to do any thing on● of Prejudice , but in Love , and Bowels , of affection ; and to do all in Christ's Name , or by his authority . XIII . To Sympathize with the Afflicted , Succour the Tempted , and Relieving the Poor and Distressed : Rejoicing with them that Rejoice , and Mourning with them that Mourn . XIV . To speak evil of no Man ; not only speaking no evil of their Brethren , but of no Man , to his hurt or injury , detracting from his Worth and Honour : See Sirach , Whether it be to Friend or Foe , talk not of other Men's Lives ; and if thou canst , without Offence , reveal them not . We must not discourse his Faults , unless in a Gospel-way ; and that too , to amend the Person , and not out of Passion , or Prejudice to expose him , but out of Love to his Soul. Yet we may speak of the evils of others , ( 1. ) When called to do it , in a Legal or Gospel-way ; and it is a Sin then to conceal his Crime . ( 2. ) Or when it is to prevent another , who is in danger to be Infected by his Company , or ill Example . ( 3. ) Or in our own just Defence and Vindication . Moreover , consider the evil of Reproaching of others . First as to the causes why some do it . I. One Cause is from want of Love : Nay from Malice ; and Hatred . 1. From the Baseness , ill Nature , and Cruelty of the accusers Disposition . 2. 'T is occasioned from that itch , of talking and medling in the Affairs of other Men. 3. Or perhaps to raise their own Esteem and Honour , some Degrade their Brother ; which is Abominable . Consider it is Theft , or Robbery ; nay , and 't is worse than to Rob a Man of his Goods , because thou takest away that which perhaps thou canst not restore again . Moreover consider , That such who reproach others , lay themselves open thereby to Reproach . 3. Moreover know , he that Receives , or Hearkens to the Scandal , is as Guilty as the Accuser ; he is like a Person that receives Stolen Goods , and so is as bad as the Thief . This being one of the Grand and Notorious Evils of these Days I speak the more to it . If you abominate this evil , and avoid it , you will shine in Grace and Vertue the more clearly . Alas , in our days , some that would be thought to be great Professers stick not to vilifie Christ's Ministers , even some of the best of Men ; and are so full of Malice , they care not what wrong they do to their Brethren , nor to the truth it self , or interest of God , and so expose themselves to a lasting shame , and their Spirit , and Practice , to an abhorrance ; they are like cursed Cham who discovered his Fathers nakedness ; these persons violate all Laws , both Humane and Divine . 3ly . When they bear one anothers Burdens , and so fulfil the Law of Christ : And that you may do this ; consider where is that Church in which there are no Burdens to be Born. [ Motives thus to do . ] 1. Consider what a Burden Jesus Christ hath born for thee . 2. What a Burden thou hast to bear of thine own . 3. Mayst not thou in some things be a Burden to thy Brethren ? 4. Wouldst thou not have others bear thy Burden . 5. May not God cause thee to bear a more heavy Burden ; because thou canst not bear thy Brother's ? 6. 'T is a fulfilling the Law of Love , nay the Law of Christ. XV. The Glory and Beauty of a Congregation , is the more manifest , when the Authority of the Church , and the Dignity of the Pastoral Office is maintained . How great was the Evil of the gain-saying of Corah ? The Apostles speaks of some that are Selfwilled , Presumptious , who are not afraid to speak evil of Dignities . God has put a Glory and high Dignity upon the Church and in it's Authority and Power ; Whom ye bind on Earth shall be bound in Heaven . Moreover , the Pastoral Office , is an Office of Dignity ; they are called Rulers , Angels , Fathers : For any therefore to cast contempt on the Church , or Pastor , is a great evil , and a reproach to Christ , and tends to Disorder and Confusion . Lastly , When Holiness , Righteousness , Charity , Humility , and all true Piety is prest upon the Consciences of every Member , and appears in the Minister : also that all strive to excell therein , with their uttermost Care and Diligences . The Conclusion . KNow my Brethren , That God loves the Gates of Sion more than all the dwelling places of Jacob : Therefore the publick Worship of God ought to be preferred before private . 1. This supposeth there must be a visible Church . 2. And that they frequently meet together to worship God. 3. That they have an orderly Ministery and one ordained Elder , at least , to administer all Publick Ordinances . 4. Moreover , that all Persons have free liberty to assemble with the Church , and to partake of all Ordinances , save those which peculiarly belong to the Church ; as the Lord's Supper , holy Discipline , and days of Prayer and Fasting . Then the Church of Old separated themselves from all Strangers . Yet others may attend on all other publick Ordinances with the Church ; as publick Prayer , Reading , and Preaching the Word and in Singing God's Praises , as hath formerly been proved . May others my Brethren , join in Prayer with us , and not praise God with us ▪ But , O my Brethren ! let me beseech you to shew your high Value , and Estimation for the publick Worship of God. [ Motives hereunto . ] 1. Since God prefers it thus : Or has so great Esteem of his publick Worship . 2. Because he is said to dwell in Sion ; It is his Habitation for ever . The place , where his Honour dwells . 3. Here God is most Glorified . In his Temple every one speaks of his Glory ; My Praise shall be in the great Congregation . 4. Here is most of God's gracious presence ( as one observes it . ) 1. His effectual Presence , in all Places ; Where I record my Name , thither will I come ; and there will I bless thee . 2. Here is More of his intimate presence : Where two or three are gathered together in my Name , there am I in the midst of them . He walks in the midst of the seven Golden Candlesticks . 5. Here are the clearest manifestations of God's Beauty , which made holy David desire to dwell there for ever . See the appearance of Christ to the Churches , Rev , 2. cap. 3. 6. In that it is said , that those that should be Saved , in the Apostles days , God added unto the Church . 7. Here is most Spiritual Advantage to be got : Here the Dews of Hermon fall , they descend upon the Mountain of Sion . Here God commands the Blessing , even Life for evermore . I will abundantly bless her Provision , and satisfie her Poor with Bread. Here David's Doubt was resolved . 8. Here you received your first spiritual Breath , or Life , many Souls are daily Born to Christ. That good which is most Diffusive , is to be Preferred ; but that good which most partake of , is most Diffusive ; O magnifie the Lord with me ! let us exalt his Name together . Live Coals separated , soon die . 9. Brethren ( as a worthy Divine observes ) the Church in her publick Worship is the nearest Resemblance of Heaven , especially in Singing God's Praises . What Esteem also had God's Worthies of old , for God's publick VVorship ? My Soul longeth , yea , even fainteth for the Courts of the Lord. How amiable are thy Tabernacles , O Lord of Hosts ! 10. See how the Promises of God run to Sion , or to his Church : He will bless thee out of Sion . O let nothing discourage you in your waiting at the Posts of Christ's Door : David desired Rather to be a Door-Keeper in the House of God , than to Dwell in the Tents of Wickedness . Yet nevertheless do not neglect , for the Lord's sake , private Devotion ; viz. Secret , and Family-Prayer : O pray to be fitted for publick Worship ! Come out of your Closets to the Church ? What signifies all you do in Publick , if you are not such that keep up the Worship of God in your own Families ? O neglect not Prayer , Reading , and Meditation ! And take care also to Educate and Catechise your Children ; and live as Men and Women that are dead to this World : and walk for the Lord's sake as becomes the Gospel . See that Zeal and Knowledge go together ; a good Conversation . and a good Doctrine go together These Two together , are better than One. Brethren , he that makes the VVord of God his Rule , in whatsoever he doth , and the Glory of God his end in what he doth , shall have the Spirit of God to be his strength . This is like Solomon's Three-fold Cord ; that will be One , or it will be Three ; it can't be Two ; not can it be broken . The Solemn Covenant of the Church of Christ , meeting in White-street , at it's Constitution ; June , 5. 1696. WE who desire to walk together in the Fear of the Lord , do , through the Assistance of his Holy Spirit , profess our deep and serious Humiliation for all our Transgressions . And we do also solemnly , in the Presence of God , of each other , in the Sense of our own Vnworthiness , give up our selves to the Lord , in a Church state according to the Apostolical Constitution that he may be our God , and we may be his People , through the Everlasting Covenant of his Free grace , in which alone we hope to be accepted by him , through his blessed Son Jesus Christ , whom we take to be our High Priest , to justify and sanctify us , and our Prophet to teach us ; and to subject to him as our Law-giver , and the King of Saints ; and to conform to all his Holy Laws and Ordinances , for our growth , Establishment , and Consolation ; that we may be as a Holy Spouse unto him , and serve him in our Generation , and wait for his second Appearance , as our glorious Bridegroom . Being fully satisfied in the way o● Church-Communion , and the Trut● of Grace in some good measure upon one anothers Spirits , we do solemnly join our selves together in a Holy Vnion and Fellowship , humbly submitting to the Discipline of the Gospel , and all Holy Duties required of ● People in such a spiritual Relation . 1. We do promise and ingage to walk in all Holiness , Godliness , Humility , and Brotherly Love , as much as in us lieth to render our Communion delightful to God , comfortable to our selves , and lovely to the res● of the Lord's People . 2. We do promise to watch over each others Conversations , and not to suffer Sin upon one another , so far ● God shall discover it to us , or any ● us ; and to stir up one another to L●●● and good Works ; to warn , rebuke , a●● admonish one another with Meekness according to the Rules left to us of Christ in that Behalf . 3. We do promise in an especial manner to pray for one another , and for the Glory and Increase of this Church , and for the Presence of God in it , and the pouring forth of his Spirit on it , and his Protection over it to his Glory . 4. We do promise to bear one anothers Burdens , to cleave to one another , and to have a Fellow-feeling with one another , in all Conditions both outward and inward , as God in his Providence shall cast any of us into 5. We do promise to bear with one anothers Weakeness , Failings , and Infirmities , with much Tenderness , not discovering to any without the Church , nor any within , unless according to Christ's Rule , and the Order of the Gospel provided in that case . 6. We do promise to strive together for the Truths of the Gospel , and Purity of God's Ways and Ordinances , to avoid Causes , and Causers of Division , endeavouring to keep the Vnity of the Spirit in the Bond of Peace ; Ephes. 4 3. 7 We do promise to meet together on Lord's Days , and ●●●ther times , as the Lord shall gi●● 〈◊〉 Opportunities , to serve and glorify God in the 〈◊〉 his Worship , to edify one 〈…〉 and to contrive the g●●● 〈…〉 Church . 8. We do promise according to our Ability ( or as God shall bless us with the good things of this World ) to Communicate to our Pastor of Minister , God having ordained that they that Preach the Gospel should live of the Gospel . ( And now can any thing lay a greater obligation upon the Conscience , than this Covenant , what then is the Sin of such who violate it ? ) These and all other Gospel-Duties we humbly submit unto , promising and purposing to perform , not in our own Strength , being consciou● of our own Weakness , but in th● Power , and Strength of the Blessed God , whose we are , and whom we desire to serve : To whom be Glory now and for evermore . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A47522-e320 Act. 2.41 , 42 , 43 , 44. Act. 8.14 . Act. 19.4 , 5 , 6. Eph. ● . 1 , 2. and ● . 12 , 13 , 19. Col. 1.2 , 4 , 12. 1 Pet. 2.5 . Act. 5.13 , 14. Rom. 6.17 . Heb. 6.1 , 2. Rom. 6.3 , 4 , 5. 1 Pet. 2.4 , 5 , 6. Eph. 2.20 , 21. Col. 2.19 . Psa. 66.16 . Act. 11.4 , 5 , 6 , &c. 23 , 24. 1 Pet. 3.15 . 2 Cor. 8.5 . Jer. 50.5 . Heb. 13.17 . 1 Pet. 5.1 , 2. Of an Organical Church . 1 Tim. 3.2 , 3 , 4 , 5 , 6 , 7. Tit. 1.5 , 6 , 7 , 8 , 9 , 10. Tit. 1.7 . Act. 6.6 . 2 Tim. 5.22 . Notes for div A47522-e960 1 Cor. 9.16 , 17. Act. 20.31 35. 2 Tim. 2.15 . 2 Cor. 4.1 , 2. 1 Tim. 3. Jer. 3.15 . 2 Tim. 4.2 . 2 Cor. 5.19 Act. 20.20 , 27. Pro. 27.23 . 1 Thess. 5.15 . 1 Tim. 4.12 . Jam. 2.4 . 1 Tim. 5.21 . 1 Pet. 5.3 . and 5.6 . Notes for div A47522-e1430 The Deacons Work. Act. 6.1 , 2 , 3 , 5 , 7 , 8 , 9 , 10. Acts 5.7 , 8 , 9 , 10. 1 Cor. 16.2 . Acts 6.1 . Notes for div A47522-e1570 1 Thess. ● . 25 . Heb. 13.18 . Notes for div A47522-e1700 2 Cor. 2.16 . 1 Cor. 16.9 . 1 Tim. 4.3 , 4 , 5. 2 Cor. 3.19 , 20. 1 Thess. 3.13 . 1 Tim. 5.17 . Heb. 13.5 , 17. Jer. 20.10 . Zeph. 2.8 . 2 Cor. 11.21 , 23. Gal. 6.6 . 1 Cor. 9.7 , 8. ver . 14. ver . 11. Mat. 10.9 , 10. See Dr. Owen ' s Eshod , p. 21 , 22. 2 Tim. 4.16 , 17 , 18. Eshod , pag. 27. Act. 14.27 . Rom. 12.8 . 1 Tim. 3. Tit. 1.5 , 6 , 7. Act. 20.17 , 27 , 28. Tit. 1.5 . 1 Cor. 14.40 . 1 Tim. 3. 1 Cor. 14.33 , 38. Notes for div A47522-e2820 Of the reception of Members into the Church . Psal. 66.16 . Acts 9.26 , 27. 3 Joh. 9 , 10. Rom. 14.17 , 19. 1 Pet. 3.15 . 1 Cor. 14.40 . Rom. 15.1 , 2. Acts 11.2 , 3 , 4 , 5 , 6. To whom Members join themselves . Act. 2.47 . & 5.11 , 15. Notes for div A47522-e3170 A monthly day to be appointed for Discipline . The Power of the Keys committed to the Church . Acts 16.5 . 2 Thess. 1.3 , 6. Dr. Chauncy on the Power of the Keys , p. 335. 1 Cor. 5.4 , 5. 2 Thess. 3.6 , 14. 1 Cor. 5.7 . Notes for div A47522-e3490 Of Church-Censures . 2 Thess. 3.11 , 12. Psa. 15.1 , 3. 2 Thess. 3.12 . 2 Thess. 2.6 . Disorderly Members only to be withdrawn from . 2 Thess. 2.14 , 15. Heb. 12.25 . Notes for div A47522-e3810 Of private Offences between Brother and Brother . Mat. 18.15 . Mat. 18.16 . Dr. Chauncy , p. 345. The Sisters are not to vote in the Church . The Act of Excommunication or Church-Censure . 1 Cor. 5. Pag. 345. Mat. 18.17 . Notes for div A47522-e4160 Of Scandalous Crimes or Evils . The Church Censure on notorious Offenders is the same with that in Mat. 18. Pag. 343. 1. Tim. 5.24 . Act. 5.11 . Jud. 23. 1. Cor. 5. 2 Cor. 7.11 . Numb . 12.14 . Notes for div A47522-e4500 Of dealing with Hereticks . See Pool's Annot. on 1 Cor. 11.19 . 2 Pet. 2.1 . Who is an Heretick . Tit. 3.10 . 1 Tim. 1.19 , 20. What an admonition is . The manner of the Reception of a communicate Person . Mat. 13.18 . 2 Cor. 2.6 , 7. 1 Tim. 5. How to proceed against a Scandalous Pastor . ● see not if they have none fitly qualified , but the Church may cast him out , Relief for a Member unjustly dealt with . Notes for div A47522-e5410 The cause of Disorders in the Church . Rom , 6 , 17. Heb , 6 , 2 , 3 Dr. Chauncy pag. 337. Phil. 1.27 . Tit. 2.10 . The great Danger of making a Rent in a Church . Rom. 1.31 . Acts 2.42 . 1 Cor. 12.6 , 14.7.5.1.20 , 21 , 25. Heb. 10.25 . Jude , 19. ☞ ★ Jude 19. 1 Cor. 1.10 . & 3.3 . & 11.18 . Heb. 10.22.23 , 25. Mixt Excommunication . Rom. 19.17 , 18. 2 Thess. 3.6.14 , 15. Jude 12. Let none call the Church a Prison , since all do voluntarily Covenant with it , and 't is dangerous to break Christ's bonds . 2 Timo. 2.23 . 2 Thess. 3.14 . Prov. 6.16 . Of a Let●er of Re●ommenda●ion . Rom 16.1.2 . Acts 18.27 . Notes for div A47522-e6440 Mat. 18.15 . Disorders Corrected & Removed . Iohn 13.12 , 17 , Eph. 4.3 . Heb. 13.1 . Eph. 4.31 , 32. & cap. 5.2 . Psal. 132.1 . Jam. 3.16 . Acts 5.3.8 . Levit. 19.17 . Acts , 4.23 . Pet. 2.2 . Acts 9.27 . Mat. 18.15 . Psal. 63.1 . Cant. 7.12 . Mark 16.1 . 1 Cor. 1● 25. Romans 16.17 . 2 Tim. 2.25 . Jude , 19. Jam. 3.14.16 . Cant. 4.12 . Rom. 1.29 . 1 Tim. 6.4 . Zech. 7.10 . 1 Tim. 5.19 1 Timo. 5.19 . 1 Cor. 8.14 . ● Cor. 16.2 . Math. 18. Ier. 20.10 . 1 Tim. 5.19 . Isa. 55. ● . Acts 2 , 1 , 2. Acts , 10 , 33. Ioel 2 , 1● . Notes for div A47522-e7210 What tends to the Glory of a Church of Christ. 1 Cor. 3 , 4. Isa. 28.16 . Isa. 28.16 . 1 Pet. 2 , 5 , 6. 1 Kings 6 , 7. Eph. 2.19 , 20 , 21. 1 Pet , 1 , 16 , Psalm 93.5 . Cant. 1.9 . Eph. 4.3 . Exod. 20.24 . Mat , 18 , 20 , 1 Cor. 5.5 , 6.7 . 2 Cor. 8.14 . Tit. 3.2 . Eccl. 19.8 . Apoc. 3 Iohn 9 . 1● . Gen. 9.22 . Gal. 6.2 . 2 Gal. ● . ● . Rom. 3.10 . Iude , 11. Numb . 22.7 , 21. 2 Pet. ● . 10 Rev. 2.1 . 1 Tim. 3.5 . Act. 23 , 5. Psal. 110.3 . 1 Pet. 1.25 . Notes for div A47522-e8460 Psal. 87.2 . Neh. 1.2 . How should Sinners else be Converted , and the Church increased . Psal. 132.13 . Psal. 26.8 . Psal. 29.9 . Exod. 20.24 . Mat. 18.20 . Rev. 1.13 . Psal. 27.4 . Acts 2.47 . Psal. 132.3 . Psal. 130.15 . Psal. 73.16 . ●7 . Psal. 87.5 . Psal. 34.3 . Psal. 84.1 , 2. Isaiah 35. Psal. 128.3 . Isai. 51.3 . Prov. 8.34 . Psal. 26.14 . Psal. 87.4 . Mat. 6.6 . Jer. 10.25 . Eph. 6.4 . Phil. 1.27 . Eccl. 4.9.10.11.12.13 . Notes for div A47522-e9390 Ezek. 16.6 , 8. 2 Cor. 8.5 . Hos. 2.23 . 2 Cor. 6.16 . Church-Communion proved . Exod. 26.3.4 , 6. Isa. 62.5 . Psal. 122.3 . Eph. 2.23 . Eph. 4.16 . 1 Pet. 2.5 . Psal. 93.5 . Isa. 55.8 . Luke 1.74.75 . 2 Cor. 7.1 . 1 Tim. 6.11 . 2 Pet. ● . 6 , 7. Act. 20.19 . Phil. 2.3 . Ioh , 13 , 34 , and 15 , 12 , 1 Pet , 1 , 22 , Lev. 19 , 17 , Heb , 10 , 24 , 25 , 1 Thess , 5 , 14 , 15 , Rom , 15 , Eph. 6.18 . Iam. 5.16 . Col , 4 , 12. Gal , 6 , 2 , Heb , 12 , 12 , Heb , 13 , 31 Rom , 12 , 15 2 Cor , 11 , 29 , 1 Iohn 3.17 , 18 , Gal 6 , 1 , 1 Thess , 5 , 14 , Rom , 15 , 12 , Eph , 4 , 31 , 32 , Iude , v , 3 , Gal , 5 , 1 , Tit , 3 , 9 , 10 , 2 Iohn v , 10 , Heb 3 , 10 , and 10 , 25 , Mal , 3 , 16 , Rom , 14 , 18 and 15 , 16 , 〈…〉 26 , ● Cor , 9 , 7 , ● , 9 , -12 , 13 Gal , 6 , 6 , 
A47528	----	God acknowledged, or, The true interest of the nation and all that fear God opened in a sermon preached December the 11th, 1695 : being the day appointed by the king for publick prayer and humiliation / by Benjamin Keach. Keach, Benjamin, 1640-1704. 1696 Approx. 106 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47528 Wing K67 ESTC R18483 12349816 ocm 12349816 59947 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47528) Transcribed from: (Early English Books Online ; image set 59947) Images scanned from microfilm: (Early English books, 1641-1700 ; 213:11) God acknowledged, or, The true interest of the nation and all that fear God opened in a sermon preached December the 11th, 1695 : being the day appointed by the king for publick prayer and humiliation / by Benjamin Keach. Keach, Benjamin, 1640-1704. 41, [1] p. Printed for William Marshal ... and John Marshal ..., London : 1696. Errata: p. 41. Advertisements: p. [1] at end. Reproduction of original in British Library. Marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Proverbs III, 5 -- Sermons. God -- Sermons. 2005-04 TCP Assigned for keying and markup 2005-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Andrew Kuster Sampled and proofread 2005-07 Andrew Kuster Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion GOD Acknowledged : OR THE TRUE INTEREST OF THE NATION , And all that Fear GOD. OPENED In A SERMON Preached December the 11th , 1695. Being the Day Appointed by the KING , for Publick PRAYER and HUMILIATION . With Some Additions . By BENJAMIN KEACH . Psal. 65. 2. O Thou that hearest Prayer , to Thee shall 〈…〉 come . Psal. 46. 10. Be Still and Know that I am GOD. LONDON : Printed for William 〈…〉 GOD Acknowledged : OR THE The TRUE INTEREST of the NATION , and all that Fear GOD : Opened in a Sermon , &c. Prov. III. VI. In all thy ways Acknowledge Him , and He shall direct thy Paths . WISDOM in this Chapter , particularly in the first Verse , giveth to her Son , most needful and necessary Counsel ; which ought to be observed by all who would be Truly Wise , viz. My Son forget not my Law , but let thy heart keep all my Commandments . By Wisdom , in several places of this Book of Solomon , is meant Jesus Christ ; by Law , here may comprehend Christ's Doctrine , his Word and Holy Precepts . In the second verse , he lays down a precious motive , to stir up all understanding Persons thus to do ; For length of days , and long Life , and Peace , shall they add unto thee : That is , Length of Good Days , a Joyful Life and Peace shall attend thee : In the third verse , He gives another Holy Precept , Let not Mercy and Truth forsake thee ; bind them about thy neck , write them upon thine heart . By Mercy and Truth , Is meant , That which ought to be in the heart of Man ; and as these two are frequently joyned together , as they are in God , so they ought always to be in us ; not Mercy without Truth , but both together : Mercy , denotes all that Benignity , Clemency , Compassion and Charity , and readiness to do good to others , according to the place or station where we are set , or are placed . Truth , may comprehend that inward Sincerity , Faithfulness and Uprightness of heart , which should be in us to God and Man , according to the Holy Precepts of Gods Word , and Rules of Justice and Righteousness ; and these should be written or engraven upon the Fleshly Tables of our Hearts , and so they will be as a Chain of Gold about the Neck , or a precious Ointment to the Soul. In the fourth Verse , We have a Blessed Motive and Encouragement to do this , So shalt thou find Favour , and a good Understanding in the sight of God and Man : In a serious and constant Exercise of Religion , we shall meet with Gods Acceptance , and attain unto a solid and spiritual Understanding , which will render us Honourable among all good Men. In the fifth Verse , He subjoyns another Indispensible Duty , Trust in the Lord with all thine Heart , and lean not to thine own Understanding : He hereby shews , that we should wholly rely upon Gods Wisdom , Strength , Promises and Providence , for Help and Relief in all our Affairs and Dangers ; and not to think we can by our Wisdom ( let our Understanding be never so great , acute and clear ) accomplish our Designs , or manage our Affairs . To which he adds the words of my Text , viz In all thy ways acknowledge him , and he shall direct thy paths . In the Text are two parts : 1. We have a Duty enjoyned , In all thy ways acknowledge Him. 2. A Promise or Motive annexed , And He shall direct thy paths . As to the Explanation of the Words , consider these things following : 1. The Subject , on whom the Precept or Duty is enjoyned Thou my Son , or Sons ; it may refer to one single person , or to any one man that would be wise , and succeed well in his Affairs or Enterprizes , in whatsoever he takes in hand ; or it may comprehend any wise and pious community of men , Civil or Ecclesiastical ; for that which is the duty and true Interest of any one true Son of Wisdom , as so considered , is the duty of all in every place or station where they are set , whether in Church or State. 2. Observe the Object , Acknowledge Him ; That is , the Lord ; as repeated in the Context , Trust in the Lord : So here , Acknowledge Him ; i. e. He that is your Creator , your God and only Counsellor . 3. Consider the matter of the Duty , or what the Duty or Precept is , In all thy ways acknowledge him , That is , Know him , Own him , Acknowledge his Being , his Wisdom , his Power , his Soveraignty , and expect Counsel and Success from him . 4. The Universality of the Duty , In all thy ways Acknowledg God , Seek to him , Consult with him , and that not only in one or two main cases , that are of the greatest moment , or in some difficult Exigencies ; but in all thy ways , whatsoever thou attempt to do , for thy Self , Family , Church or State , thou must Acknowledge God ; Cry to him , Consult with him who sits upon the Throne , who is the Mighty Counsellor , and Everlasting Father , and only Potentate , and great Ruler of the World. In all thy Designs and Undertakings , whether it be about the things of this Life , or about matters and things that concern the Life that is to come . Secondly , You have the Motive , And he shall ( or he will ) direct thy paths : He will give thee Wisdom and Counsel , and shew thee a right way , and Bless thee , and give thee good Success , in all those things thou settest thy hand to do , or in that work thou goest about , wherein his Name and Glory is concerned , and thy good . From the words thus Opened , I shall only observe one Proposition or point of Doctrine . Doct. That it is the Indespensible Duty of every Man , or all Men who are Sons of Wisdom , in every thing they enter upon or go about to do , to Acknowledge God , which they must do , if they would Prosper or meet with Success . In speaking to this Proposition , I shall endeavour ( God Assisting ) to do these things following . 1. Shew you what it is to Acknowledgd God , or open the purport of that word more largly . 2. Shew you in what ways more particularly we should Acknowledg God. 3. Shew you how or after what manner we should Acknowledg the Lord. 4. Give you the Reasons of the Point . 5. Make Application of the whole . 1. To Acknowledge God , Is to own the Being of God , or that God is , or that there is one Eternal and Infinite Being : It was a great while before Proud Pharoah would do this , And Pharoah said , Who is the Lord , that I should obey his voice , to let Israel go ? I know not the Lord ; I am the Soveraign Lord of Egypt , and I own no other Superiour here ; What Lord hath Authority and Power over me , to command me ? But the Lord was resolved to make him know him and acknowledge him before he had done with him , and therefore poured forth his Plagues upon him , and at last overthrew him in the Red Sea : Those who will not Acknowledge God , and so Grorifie his Dreadful Name , he will Glorifie himself upon them at last in their Destruction : And the Egyptians shall know that I am the Lord , when I stretch forth my hand upon Egypt , and bring out the Children of Israel from among them . Moreover it was a great while before . Nebuchadnezzer would be brought to Acknowledge the Most High God , therefore was he driven from men , and made to dwell with the Beasts of the Field , and to eat grass as Oxen , and his body was wet with the dew of Heaven , till his Hairs were grown like Eagles feathers , and his Nails like Birds Claws . Though this is the least degree of Knowing and of Acknowledging God , yet many do not thus Acknowledge Him in their hearts : They Acknowledge Him with their Lips , but by their VVorks deny Him : The Fool hath said in his heart there is no God. 2. To Acknowledge God , is not only to Acknowledge his Being , his Holy Essence , or Deity ; but also that he is the Absolute Soveraign of the whole World , and Sole Governour of all things in Heaven and Earth : I know the Lord is great , and that our Lord is above all Gods. VVhatsoever the Lord pleaseth , that did he in Heaven and in Earth , and in all deep places , v. 6. There is no bounds to his Power , but his own Will ; and what his Soul desireth that doth he . God's Government is purely Arbitrary , and none but his ought to be so ; His Will , His Law ; yet is His Government most Righteous , because He can Will nothing but what is Just and Good. Our God is in the Heavens he hath done whatsoever he pleaseth : He hath Power over all both Men and Devils , over Kingdoms and Nations , to dispose and determine them , and all things in them , as seemeth good to him . Who shall say to him , What dost thou ? He that made all things , or gave being to all , must needs have Power over all , and be Lord of all ; 't is He that maketh War , and commandeth Peace ; that sets Up , and pulleth Down ; that Kills and maketh Alive : 'T is the Glory of God ; He hath such an Unlimated and an Uncontroulable Power , seeing he is Perfectly Just and Righteous , as his Power is Inconceivable , so his Will is Incorruptible : I the Lord have spoken it , it shall come to pass , and I will do it , I will not go back . As if the Lord should say , It is my will it should be done , and therefore it shall be done : His Counsel shall stand , and he will do all his Pleasure . And this Brethren we should know ; and this it is to Acknowledge God. But , 3. To Acknowledge God , Is to Own and Acknowledge that all things come to pass by his All-wise Providence : According to his Eternal Decree ; either by his special Commission , or by his Permission ; to say all things come to pass by Gods special Commmission , is to make him the author of Sin ; but this know assuredly , that God did Determine , before time , that he would do such things , or permit or suffer such things to come to pass , and be done , or else it was impossible it should ever be done : All the Motions of the Creature , even the most violent , and to appearance , Contingent Motions of the Creature , are under the Direction , yea , under the Dominion of God. All things Brethren , Move as they are Influenced by his Power , and Directed by his Wisdom . Is there any Evil in the City , and I the Lord have not done it . Afflictions do not rise out of the dust , Job . 6. 5. What Evil soever cometh upon Kingdoms or Nations , Cities or Families , or particular persons , 't is by God's Wise Providence : Evil came down from the Lord to the gates of Jerusalem . Mich. 1. 12. God did not only make the World , but he disposeth of all Affairs and Matters therein , as he pleaseth ; the government of the World is as much of God and his work , as the making of it ; there is in all Occurrences or Transactions of Men , a Wheel within the Wheel , and this we ought to know and to acknowledge : This is to Acknowledge God. 4. And from hence it followeth , That to Acknowledge God , is to Acknowledge his Omnisciency : The eyes of the Lord run too and fro , through the whole earth , to shew himself strong in behalf of them whose heart is upright towards him , 2 Chron. 16. 9. If God had not a perfect knowledge of all things , how could he govern the World ? the Text that I mentioned last , shews two things . 1. The perfect Knowledge God hath of whatsoever is done throughout the whole Earth . 2. His Providence over all , even over the whole Earth , in ordering and disposing of all things therein , and particularly his care of his own People ; His eyes behold , his eye-lids try the children of men , Psal. 11. 4. The Lord doth not only know all things and persons , but he hath a clear understanding of them : All things are naked and manifest to his eyes with whom we have to do . Heb. 4. 13. The Eye of God signifies the Knowledge of God , he sees as well what is in Man , as what is done by Man ; He knows our thoughts a far off , before they are conceived , he knows what they will be ; there is nothing done , nor intended to be done , but it is known by the Almighty ; his Eyes are like a flaming Fire , of a piercing and and penitrating Nature : The eyes of the Lord are every where , beholding the evil and the good , Prov. 15. 3. Man sees the Face , the outside , but God searcheth and discerneth the Heart ; the Eyes of Man may be deceived , but the Eyes of God cannot ; Christ 't is said , needed not that any should testifie of man , for he knew what was in man , Joh. 2. 25. this shews that he is the Eternal God , for , thou knoweth all things , ( saith Peter ) thou knoweth that I love thee , 21. 17. God's sight of Man , and of his Ways are Universal , and Everlasting ; he saw all things with one single look from Everlasting to Everlasting ; he knows all things past , present , and to come : For his eyes are upon all the ways of man , and he seeth all his doings ; there is no darkness nor shadow of death where the workers of iniquity may hide themselves , Job 35. 21 , 22 : and as God is a God of Knowledge , so to acknowledge him , is to acknowledge his Omniscience . 5. To Acknowledge God , 'T is to acknowledge and own his Infinite Wisdom ; or , that he is a Most Wise God : And as he made all things in Wisdom , so he governs all things in Wisdom also , no Men have any true Wisdom but what they receive ▪ from God : the In finiteness , the Omniscience , the Unchangeableness , and the Simplicity of God , &c. are Incommunicable Attributes ; but the Wisdom of God together with his Holyness , Justice , and Mercy , are Communicable , i. e. God doth give , or communicate Holiness and Wisdom , &c. unto Angels and Men : God indeed , is said to be only Wise , because none hath Wisdom of and from themselves but he , nor are any so Wise as he ; his Wisdom so far excells the Wisdom of Men and Angels , that none are said to be wise but the Lord only ; none are originally Wise but God ; the Wisdom of God is not a separable Quality from him , ( or from his Being , ) as the Wisdom of Man is ; many ( as one notes ) are Men , but not Wise Men. 6. To Acknowledge God , Is to acknowledge his Justice and Holiness , Judgment and Justice are the Habitation of his Throne , Psal. 97.2 . He can do no Man any wrong , because he is Justice and Righteousness it self ; whatsoever God brings upon a Nation , or People , or particular Person , 't is Right , or in Righteousness . Righteous art thou , O Lord , when I plead with thee , Jer. 12. 1. Shall not the Judge of all the Earth do Right ? Gen. 18. 25. We may judge of his Justice and Righteousness , by considering of the nature of his Law , that is Just , Holy , and Good ; what is the Law of God , but a written Impression of his Holy Nature ; also the Justice and Righteousness of God is seen in his punishing the Wicked for their Sin ; but more especially , in punishing his own Son when he came to stand in our stead and Law-place , as our Sponsor and blessed Surety ; he spared not his own Son , as an act of Justice , when he undertakes to pay our Debts , or satisfie Divine Justice for our Offences . God will render unto every man according to the fruit of their doings : he will not lay upon man more than is right , Job 34. 23. He hath punished us less than our iniquities deserve , Ezra . 9. 13. 7. To Acknowledge God , Is to acknowledge his Goodness , Mercy , and Faithfulness , his Mercy endureth for ever ; There is none good but God , that is essentially good , perfectly good , and so there is none Righteous but he ; he is a God ready to forgive , plenteous in Mercy and Goodness ; who is a God like unto thee pardoning Iniquity , Transgression and Sin , Mich. 7. There is in God not only pardoning Goodness , but protecting preserving , redeeming , strengthning , and comforting Goodness . God is infinitely and immutably Good. 8. To Acknowledge God , Is to own and acknowledge him to be man's chief good , and that our only Happiness lies in him , not in the Creature , but in the Creator ; not in having great Portions of worldly Goods , but in having a special Interest and Portion in God : Many say who will shew us any good , Psal. 4. 6. What was that good ? why , Corn , Oyl , and Wine ; but what saith David , Lord lift up the light of thy countenance upon us , thou hast put more joy into my heart , than the time when their corn and wine encreaseth , verse 7. 8. Earthly things may be called our goods , but not our good ; they that never tasted , how good God is , never knew true good . That cannot be Man's chief good , that cannot answer the necessities of his better part ; namely , his Soul ; God is a Soul Good , a Soul satisfying Good , a Soul Inriching Good ; the Heathens laboured to find out what was the chief Good ; and finding nothing in this world could satisfie the Soul , neither Riches , Honours , Pleasures , nor Knowledge ; concluded , there was some Superiour Being , or an Infinite God , that must be Man's chiefest Good : that cannot be our chief Good , that cannot fill our Desires , nor make us truly and everlastingly Happy . Men may in the fulness of all their Sufficiency be in straits , and be miserable , who are possessed of never so great Riches , Honours , and earthly Pleasures ; that which Sickness and Death may rob us of , cannot be our chiefest Good. Sirs We never rightly acknowledge God until we know by our own Experience , and acknowledge him to be our chiefest and only Happiness . 9. To Acknowledge God , Is to fear and reverence his dreadful Name , and serve him as our God and only Soveraign of our Souls : If I be a master , where is my fear ? faith the Lord of Hosts , Mal. 1. 6. The whole of Man's Duty is expressed sometimes by fearing of God ; said Joseph , Do thus , and live , for I fear God ; He acknowledgeth God this way , and himself to be his Servant ; I fear God , I cannot , dare not Sin ; how shall I do this great wickedness , and sin against God ? They that fear not God , are Men of no Religion : The fear of God is the beginning of Wisdom . Pray remember to Acknowledge God , is to fear him , and dread to offend or displease him . 10. To acknowledge God , Is to trust in him at all times , to make him our Hope and Help , to depend upon him for Counsel and Direction in all we go about , and submit our Wills to his Will , and patiently to take and endure whatsoever he lays upon us . To Trust in God , Is to have Confidence in God , 't is to lean upon God , upon his Wisdom , upon his Conduct , on his Strength , Faithfulness ; and gracious Promises , and not to depend upon our own Wisdom ; see the verse before my Text , Trust in the Lord , and lean not to thy own Understanding , acknowledge him , that is , Trust in him . To Trust in God , is also to expect and hope from God , and to wait for Counsel ; indeed , it is the Character of a godly Man to trust in God , as well as it is his Wisdom and Safety : We can ( as one observes ) never trust Man too little , nor in God too much ; Curssed be the man that trusteth in man , and maketh flesh his arm , Jer. 17. 5. but blessed is the Man that Trusteth in the Lord , and whose Strength the Lord is . 11. To Acknowledge God , Is to acknowledge Jesus Christ to be God ; not God by Office , but God by Nature , the only wise God , the Eternal God , Co-equal with the Father , Phil. 2. 6. Who being in the form of God , thought it no robbery to be equal with God , though a distinct Subsistence or Person from the Father ; yet one in Essence subsisting in the form of God , imports not Christ's Appearance , in exerting of God's Power , but his actual Existence in the Divine Nature : To the only wise God our Saviour be glory and majesty , dominion and power , Jude 25. We are in him that is true ; even in his Son Jesus Christ , this is the true God , and eternal life , Joh. 5. 20. This it is to acknowledge God , viz. To own Christ to be God ; ye believe in God , believe also in me , i. e. Ye acknowledge the Father is God , acknowledge the Son also to be the same God ; it would be Idolatry to give Divine Adoration to Christ , if he was not the true Eternal God : Moreover , it would justifie the Blasphemy of the Jews , who charged him to be a Deceiver , and a Blasphemer ; who , because he was ( as they thought , ) no more than a meer Man , made himself equal with God ; not to acknowledge Christ to be God , is not truly and fully to acknowledge God , because Christ is God ; we ought not only to acknowledge the Being of God , but also his manner of Being , or the three Persons in the God-head . 12. To Acknowledge God , Is to acknowledge all the good things we receive to come from him , whether Temporal or Spiritual , even Life and all the comforts of Life , Wisdom Knowledge , Riches , Honours , Friends , Peace , Health , Relations , Prosperity : And also 't is to acknowledge all Afflictions , Troubles , Reproaches , Trials , even all kind of Adversity to cōme from God ; for whoveer may be the Instruments , yet God is the only Agent and Orderer of them . 13. And lastly , To Acknowledge God , is to love him above all ; and to seek unto him , in all we do , and to strive to promote his Glory ; he that is our chief Good should be our last end , our ultimate end : in all we do , we should aim at the Glory of God , and to carry on ( with all uprightness ) his Interest ( to the utmost Power that is in us ) in the places and stations where we are set by him . Thou shalt love the Lord thy God with all thy Heart , with all thy Soul , and with all thy Strength . So much as to the first thing proposed to be opened ; namely , What it is to acknowledge God. Secondly , I shall shew you in what ways of ours more particularly we should acknowledge God ; or wherein we should acknowledge him . 1. In entring upon no Civil nor Religious Action , without consulting with God , in and by his Word ; we should put this Question to our own Hearts , viz. Is the thing that I am a going to do good , is it warranted by the word of God , is it according to his Will , will it tend to his Glory , is it not only lawful , but is it also expedient , if the matter I am a going to do be not justified by the word of God , though my end may be good , yet the thing is evil ; may I do it and not offend God , or will it not hurt my Brother , or cause him to stumble ? Were such Questions put by all Men to their own Hearts , it would prevent many Evils in Men's Civil Actions . Also , when Men enter upon any Religious Duty , they should consult the word of God , see whether the thing be warranted , hath God commanded me to do this thing , have I Precept , or Presedent to justifie me in doing of it ? Brethren , we are not to consult , Men , General Counsels , nor Ancient Fathers , but the Word of God ; 't is not Custom here will carry the Cause , though it be of some hundred of years standing ; if from the beginning it was not so , nor is it sufficient , though many Learned Men , nay , Holy Men , assert it to be a Truth , if it be not written in God's Word . Where God hath no Tongue to speak , we should have no Ear to hear , nor Hand to do ; but alas ! some Men more consult their own Carnal Reason and Interest , their own Profits , their own Passions than God's Word and his Glory ; many peruse their unwarrantable blind Zeal , like Paul , when a Pharisee , who verily thought he ought to do many things against the Name of Jesus of Nazareth , though it was to the making a fearful Slaughter of Christ's blessed Members . 2. Men should acknowledge God in all their Purposes , or about what they think to do , or intend to do , before they put them into Execution . Man sometimes purpose ▪ and God disappoints : Go to now , you that say to day or to morrow , we will go into such a City , and continue there a year , and buy and sell and get gain , whereas you know not what will be on the morrow . 3. Men should , before they enter upon any Action Civil or Religious , seek to God , by Prayer , for VVisdom and Direction ; and also for Strength , Aid , and Assistance ; and they that do not this , do not as they ought , Acknowledge God : and thus , I say , in a more general way , we should do ; though it be in the smallest matters , and in the doing of things that are Lawful to be done ; if they would have Success therein . But to descend to some few particular things and cases , about the doing , or entering upon the doing of which , we should seek to God ( and so in a right way Acknowledge him . ) 1. When any Young Men , or any Persons begin to set up for themselves , or to Trade in the World ; they should Acknowledge God , or seek to him for Counsel and Direction about that Affair ; that they may succeed well therein , and receive a Blessing from him ; for in vain do Men rise up early and sit up late , unless God be sought unto , and is pleased to prosper them in their Undertakings : How was Jacob Blessed as a Shepheard ? which was his employment ; who in all he did , Acknowledged God , and called upon him : Riches got , and not by the Almighty , or in a lawful way , will prove a Curse to him that getteth the ▪ 't is a God Provoking Evil , to say in thine heart , My power , and the might of my hand , hath gotten me Wealth ; but thou shalt remember the Lord thy God , for it is he that giveth thee power to get Wealth , Deut. 8. 17 , 18. Riches and Honour , which are a Blessing , and tendeth not to puff up a Man or Woman , cometh from God. 2. Men and Women , should Acknowledge God in changing their condition ; this is a great thing , and the Comfort of Mens Lives much consist in this matter : A Prudent Wife is from the Lord , Prov. 19. 14. But alass ! now a days , People in this matter , act like to the wicked Men of the old World ; They take them Wives of all which they choose Gen. 6. 2. Which is charged upon them as a great sin , and one cause of the Destruction brought upon them by the Flood ; How did Sampson suffer by his Dalilah , whom he chose , because he liked her well ? perhaps she was fair , but he consulted not with God : but , How well did Abraham's Servant succeed , in obtaining a Wife for Isaac , his Master's Son ? by Seeking unto God and Acknowledging him . You Young Men and Women , that truly Fear God , see you to it ; that you in the choice of Yokefellows , Acknowledge God ; consult his VVord , choose such that are Godly , such that Believe in Christ , let his VVrod be your Rule in this matter : Be not unequally Yoaked with Unbelievers : your Peace with God , and the Comfort of your Lives depend on this matter ; do not as the Sons of God in the old world did , and as Sampson did , viz. Choose such as you like ; but such as God likes and approves of . 3. We should Acknowledge God , in Removing from one place to another , from one Countrey to another , or from one Habitation to another , or from one Trade or Employment to another : We should first seek the Kingdom of God. Will this remove make for the profit of my precious Soul ? Will it turn to the Glory of God ? It should not be , What Air , or what Earthly Profit may I find there , where I am going ? but is the Gospel Preached there , in the Purity of it ? can I have communion with godly Christians there ? or , Will not my Spiritual Loss be more than my Earthly gain ? so in the other case ; say , Will not more snares attend that Calling I am about to enter upon ? Shall I not run my self into Temptations by doing it ? Doth not my present Employment bring me in Food and Rayment , and ought not I therewith to be Content ? I only mentino these few Cases as to our paths , in respect of Civil Affairs : you may add any other way or work you go about . O! How doth it concern us to Acknowledge God , for Preservation and a Blessing in all things ? even in taking Journies by Land , or Voyages to Sea , and when we go out in the Morning , and return in the Evening ; when we lie down , and when we rise up , or enter upon any Religious Work. 1. About our Receiving , Retaining or Declining , of any one , or more Principles of Religion . VVe should Acknowledg God and Consult with him , in and by his Holy VVord ; we ought to examine and try the Point or Principle , we are about to Receive or Leave : Is it according to what is written ? Doth God's word confirm it to be a Truth ? Then receive it ; but cry to God for VVisdom and Understanding in the Case ; be fully perswaded in thy own Conscience from the word of God about it : On the other hand , if thou upon searching , canst not find that Doctrine or particular Practice , thou hast received formerly , is agreeable to Gods word ; or that 't is not in thy Judgment proveable therefrom ; then after seeking unto God , thou oughtest to reject it ; though many Good Men , Learned Men , assert and maintain it to be Truth ; thou art not to consult with Men , nor acknowledge them to be thy rule , but God's VVord : To the Law and Testimony : Search the Scripture : Gods word giveth Understanding to the simple , Psal. 19 9 , 10. That is a Lamp to thy Feet , and a Light to thy Paths , Psal. 119. 105. Men , no not Ministers , shall be allowed to answer for thee at Christs Bar , about any Error thou hast received and dost maintain ; every one must give an Account to God for himself ; it will not be a good plea in that day , to say , Lord , such an able Minister held this Principle , Preach'd it , Practiced it ; God may reveal some Truth more clearly to an Aquilla and a Priscilla , than to an Eloquent Apollo , Act. 18. 26. 2. Thou art to Acknowledge God , & seek to him , concerning what Minister , or Ministers , thou dost purpose to hear , and know their Doctrine well , and their Lives also ; see that they Preach Christ , that they Preach the Gospel clearly ; whose main design , is to Exalt Jesus Christ and the Free Grace of God ; and particularly , that they are Sound about the Doctrine of Free Justification by the Righteousness of Christ , as it is Imputed and Received by Faith alone , without any mixture of Mans own Inherent Righteousness : O take heed ; this day is Perilous ; there are many that are Corrupters of Gods VVord , and perverters of Christs Gospel ; thou mayst before thou art aware , be undone by dangerous Heresies . 3. Acknowledge God and seek to him , when thou art about to joyn thy self with some Church , in point of Communion ; Examine their Faith , their Constitution , their Discipline ; see they all hold weight with God's word . And if thou art Tempted to leave a True Church , because of some offence taken ; acknowledge God , seek to him , consult with the word of God , least it be from Satan , a Temptation , and arises from thy own Evil Heart ; say , Shall I not be a Covenant Breaker , a Disorderly Person , and an Evil Example to others ? VVill it not offend God , or stumble my weak Brother ? Thus reason with thy Self ; say , Shall I consult with Flesh and Blood , and gratifie my Corrupt part ? This may deter thee from it . 3. Acknowledge God and Seek to him , when thou comest to hear the word of God Preached ; say , Lord 't is thou must prepare my heart to meet with thee this day ; O open thou my Understanding , incline my VVill , move upon my Affections ; deliver me from Drousiness , Deadness , Unbelief , & from all kind of Pride & Conceitedness , & from Prejudice against the Minister , or any Truth that he may deliver , that I want Light in . What I know not teach thou me . 'T is not man can reach thy heart ; not the Ministers Voice , that can make thee Hear and Live ; but the Voice of Christ ; 't is God that can turn thee from Darkness to Light , & from the power of Satan unto God : Thou mayest reform thy way , or get some degree of Reformation , by thy natural powers improved , by the word Preached ; but 't is God alone must change thy Heart ; a new Heart must be created in thee by God's mighty and glorious Creating-Power , and his Spirits operating Influences ; it is God that commanded the Light to shine out of Darkness , that must shine into our Hearts , to give us the Light of the Glory of God in the Face of Jesus Christ , 2 Cor. 4. 6. We have this Treasure in earthen Vessels , that the excellency of the Power may be of God , and not of us , verse 7. Do not trust to thine own Power , nor rebellious Will , 't is God must make thee willing ; he must draw thee , move thee , before thou canst come to Christ ; Faith is not of our selves , 't is the gift of God , Ephes. 2. 8. 9. 't is God must turn thee from thy evil way , and change those vicious Habits that are in thee , and in all Men naturally ; Can the Aethiopian change his Skin , &c. Turn thou me , and I shall be turned . O! thus acknowledge God , & cry to him who works all our Works in us , and for us ; 'T is not in him that willeth , nor in him that runneth , but of God that sheweth Mercy , Rom. 9. 17. Did Men thus acknowledge God , he would soon direct their Path , and give Success to them in their Duties . Ministers should also acknowledge God in their Gifts and Endowments ( what have they which they have not received ) and their own Insufficiency . 5. We should acknowledge God , when we come to draw near to him in the Holy Supper of the Lord ; it is he that must prepare our Hearts , for this his sacred Ordinance also ; The preparation of the heart in man , and the answer of the tongue are from the Lord , Prov. 16. 1. What Heavenly Comfort do we meet with , or have we met with at one time more than at another ? How lively are our Spirits , and active our Graces , when God vouchsafeth his Divine Influences , and quickens us in our Duties ? Did we muse , the Fire might soon burn : 'T is God must deliver us from vain Thoughts , worldly Thoughts , when we draw near to him , and stir up our Affections , and raise our Spirits ; therefore thus let us acknowledge him , that we may set under Christ's Shadow with delight , that his Fruit may be sweet to our Taste . But no more as to these more ordinary ways of ours , whether Civil , or Religious ; but to proceed to that which is the chief Work of this day . We ought to acknowledge God in divers special Cases . 1. As in choice of Ministers , to watch over us , and take the care of our Souls , we should acknowledge God who hath promised to give us Pastors after his own heart , to feed us with knowledge and understanding , Jer. 3. 15. 2. In choice of Magistrates to rule us , or to represent us in National Synods , and make Civil Laws ; we ought to acknowledge God , who hath promised to give Judges as at the first , and Counsellors as at the beginning . How good was Jethros's Counsel to Moses , Exod. 18 . 2● . Moreover , thou shalt provide out of all the people , able men , such as fear God , men of truth , hateing covetousness ; and place such over them to be rulers , &c. Did Jethro speak this only , or hath not God spoken it also ; The God of Israel said , the rock of Israel spoke to me ; he that ruleth over men , must be just ruling in the fear of God , 2. Sam. 23. 3. I am afraid many Men do not in this case so consult with God , nor acknowledge him as they ought ; were such Men always chose , what a happy People should we be , or would England be . But , 3. We should acknowledge God , and look to him , when difficult cases may be before a King , and his People ; in which the good and welfare of a whole Nation is concerned ; nay , many Nations ; and not only so , but also the good of God's Israel , as now at this day : O how should we cry to God , who only is able to give Counsel , and direct our worthy Senators : By me Kings Reign , and Princes decree Judgment , ( saith our Lord Jesus ) Prov. 8. 15. All great and good things that Kings and Princes do , is from God , and by the Influences of Jesus Christ : God sits amongst the Gods ; he can rule , and over-rule Men's Hearts at his pleasure , at such a time as this : Ezra sought a right way , to do , which , he acknowledge God , he sought to him : We may bless God who put it into the Hearts of the King and Parliament , to seek God at this difficult time ; certainly the Finger of God is in this matter : Saith Ezra , And I proclaimed a Fast there at the River Ahava , that we might afflict our selves before our God , and seek a right way for our selves , and for our little ones , and for all our Substance , Ezra 8. 21. For I was ashamed to require of the King a Band of Soldiers and Horsemen , to help us against the Enemy , because I said the hand of our God is upon all them that seek him for good , verse 22. This it appears is the right way , most pleasing to God , the only way to obtain the Mercy we want , viz. to humble our selves , and seek to God ; this is that way God directeth us to take : Call upon me in the day of trouble , and I will deliver you , and ye shall glorifie me , Psal. 50. 14. 50. 't is the right way to obtain Mercy , to exalt the Eternal Being , to magnifie God ; yea , and this is the right way according to the avowed Principles of all true Christians : I was ashamed , saith this good Man , to ask a Band of Soldiers ; because our God hath promised his Hand shall be with us for good ; that he was able and ready to help them that seek him , and put their trust in him : I might also note from hence , that we are allowed to cry to God , not only for our selves , and little Ones ; but that God would bless and preserve our Substance also . 4. Another special Occasion that calls upon us in an extraordinary 〈◊〉 knowledge God , and seek unto him , Is in a time of great 〈◊〉 ; when God's People are in Distress and great Danger . Thus did Jacob , Gen. 33. when he heard , how his enraged Brother 〈◊〉 〈◊〉 coming out to meet him with 400 Armed Men , to cut him off , with his Wives and Children . How did he wrestle with God ? He 〈◊〉 and made Supplication ; & also said , I will not let thee go , except thou bless me , Gen. 32 26 And he said , What is thy Name ? and he said , Jacob ; and he said , Thy Name shall be called no more Jacob , but Israel ; for as a Prince hast thou Power with God and Men , and hast prevailed , verse 27. All that thus wrestle with God , God accounts Princes ; they are Prevailers with God ; they overcome God in a spiritual manner , and prevail over Men , nay , over Devils , and all Hellish Lusts , and the powers of Darkness . Fsau shall not hurt thee , ( as if God should have said ) I will prevent thy present Fear and Danger : Thus Jacob at this time , when in great Straits and Afflictions , acknowledged God. This also did the Children of Israel in Egypt , under their grievons Bondage and Misery : They cryed to the Lord , and God heard their Crys and their Groans , Exod. 2. 23. 24. and looked upon them , and had respect to them , verse 5. Moreover , Thus Moses and poor Israel acknowledged God , when they were pursued by bloody Pharoah , and brought to the Red Sea : Stand still , saith Moses , and see the Salvation of the Lord ; have your hope in him , trust in him , acknowledge his Power , in this time of your dismal Danger : The Egyptian , whom ye have seen to day , ye shall see them again no more for ever . Let not your Hearts fail , sink , nor stagger through Unbelief ; but with Faith and quiet Minds look to God , and you shall ( as if Moses should have said ) soon see an end of your cursed Enemies . Also thus did Samuel with all Israel , look to God , when the Philistines came against them , they fasted on that day , and said , We have sinned against the Lord , 1 Sam. 2. 6. Likewise thus did good King Jehosaphat , when the Children of Moab and Amon came against him , and against Judah : Jehosophat feared , and set himself to seek the Lord , and proclaimed a Fast throughout all Judea , 2 Chron. 20. 3. Moreover , when Nehemiah saw how the remnant of God's People that were left of the Captivity , were in great Afflictions , and the Wall of Jerusalem was also broken down , he acknowledged God , and cry'd to him , Neh. 1. 3. O Lord , I beseech thee let now thine Far be attentive unto the Prayer of thy Servant ; and the Prayers of thy Servants , who desire to fear thy Name , &c. verse 1● . Thus also did Esther and Mordecai , seek to the Lord , and acknowledge him ; when the poor Jews were in danger of being all cut off in one day , they fasted , and prayed unto God. 5. We should acknowledge God , when we have any great Work to do for his holy Name , as was when we are about to reform , or labour after Reformation in Religion , or to throw down Idolatry or Superstition : Thus did good King Josias in the twelfth year of his Reign , he began to seek after the God of David , and to purge Judah and Jerusalem from the high places and the Groves , and carved Images , &c. 2 Chron. 34. 4. Moreover , when Ministers enter on their Ministry , they should seek to God , acknowledge him , wholly design his Glory , and depend upon his Strength , for Help , and Success . 6. When great things are near at hand , or some mighty appearance of God for the glory of his Name , and salvation of his Church , and exaltation of Sion , and downfall of their Enemies , God should be sought unto , and be acknowledged by his own People : thus did Daniel , Dan. 9. 2. I Daniel understood by Books , the number of the years , whereof the word of the Lord came to Jeremiah the Prophet , that he would accomplish seventy years in the desolations of Jerusalem . And I set my face unto the Lord God , to seek by Prayer and Supplications with Fasting , and Sackcloth , and Ashes , verse 3. Brethren , Thus it is with us , we understand by Books , i.e. by the Book of Daniel , the Revelations of St. John , and by the Writings of good Men , that the number of the years of our spiritual Captivity under mistical Babylon , is near expired ; and that glorious things are near ; and therefore we should now in an extraordinary manner cry to God , and acknowledge his Power , and Wisdom , and Faithfulness . O look up , the Vision will ( suddenly ) speak . Thirdly , How we should acknowledge God , or after what manner he found in this Duty ? 1. In the Sense of our Sins , and Sins of the Lord's People , & of the whole Nation ; yea , with a through sight & sense of Sin , and with self abhorrence for the same : Thus did Samuel acknowledge God , and poured out Water before the Lord , at Mizpah ; 1 Sam. 7. 6. and thus did Daniel , he confessed his Sins , and the Sins of the People ; VVe have sinned , and have committed Iniquity , and have done wickedly , and have rebelled even by departing from thy Precepts , and from thy Judgments , Dan. 9. 5. Neither have we hearkned unto the Prophets which have spoken in thy Name to our Kings and Princes , and our Fathers , and to all the People . O what Sins are we guilty of , and this vile Nation guilty of , whom God hath been so good and gracious unto , and saved with an high Hand , and deliver'd , when ( some time ago ) all was a going that is dear to us . 2. With all Humility and brokenness of Heart we should acknowledge , that whatsoever is come upon us , is in Justice , and Righteousness ; we must say with Daniel , O Lord , Righteousness belongeth unto thee ; but unto us , Confusion of Faces , as at this day to the men of Judah , and the Inhabitants of Jerusalem ; to all Israel that are near and far off , &c. because of our Trespasses : O Lord , to us belongeth Confusion , to our Kings , and to our Princes , and to our Fathers , because we have sinned . How low should we lie every one of us , and labour to find out the plague of his own Heart ; and to smite on our Breasts , and say , What have I done ? we must say , It is of the Lord's Mercy we are not consumed ; that we are yet a People , and England a Nation , not yet utterly forsaken of God ; In our acknowledging of God , we should humble our selves , and pray ; and not only so , but turn every one from his evil way ; so will God hear from Heaven , and will forgive our Sins , and heal our Land , 2 Chron. 7. 14. 3. We should acknowledge God with a sense of our Weakness , Ignorance , and short sightedness , and not trust to our own Understanding : See the Context , Trust in the Lord with all thine Heart , and lean not to thine own Understanding , Prov. 3. 5. Let not Men think their Wisdom is sufficient to act and accomplish those great Designs that they take in Hand ; because they are so acute , and have such clear natural Parts , or acquired Parts : Let not the wise man glory in his wisdom ; nor the strong man glory in his strength . Let not the Learned Man boast of his great Learning , but let all know , True Wisdom is from God ; 't is he must guide us in Judgment ; Brethren , 't is a good sign God will not leave us , in that he hath put it into the Heart of our Parliament ; to acknowledge God , and seek to him a right way : At this difficult hour , it argues that they see need to ask Counsel of him , and would acknowledge him , from whom Wisdom , to manage the great Affairs of Nations cometh , and would not lean to their own Understanding : God is the great Governour of the World. 4. We should acknowledge God in Christ , come to him only , and look to him alone in a Mediator ; if we do not wholly acknowledge him in the Name of Jesus Christ , all we do will be in vain ; for out of Christ he is a God of Wrath and Fury ; yea , a flaming and devouring Fire ; but in Christ , he is pacified and reconciled to all that so come to him ; Samuel well knew this , and therefore he took a sucking Lamb , and offered it for a Burnt-Offering , wholly unto the Lord , 1 Sam. 7. 9. This Lamb no doubt tipified Christ Jesus , in and by whose Sacrifice only , he forsaw God was appeased , and his Justice satisfied , and the guilt of the Sins of God's Israel removed . Christ is the only way to the Father ; No man cometh to the Father but by me , saith our blessed Lord , John 14. 6. This Brethren , and none but this , is the right way : Sinners are only to draw near to God by Christ ; this way is prepared for them , cast up for them ; this is that new and living way : And Saints have no other way to come to God , nor to acknowledge God to be their God , but only in Christ. O Acknowledge God thus , God was in Christ , reconciling the World to himself , 2 Cor. 5. 19. God in Christ is strong to save , strong to help , strong to deliver : Christ is the power of God , and and the wisdom of God , 1 Cor. 1. 18. The glory of his Power , Mercy , Wisdom , Justice , and Goodness , are all united , and shine forth to save Sinners in Christ , and to save Nations , who look to him , and acknowledg'd him in Christ. Almighty Power was seen in creating of the World , and his Power in conjunction with his Justice was seen , in casting the Angels that sinned , out of Heaven , and Man out of Paradice ; and Divine Power , as it was joyned with Divine Mercy , shone forth , in saving and delivering Israel at the Red Sea ; but in Christ , the glory of his Power , Mercy and Justice , and all other of his glorious Attributes , are united together in sweet Harmony , to save and help all that by Christ come to him ; nothing can hinder our Help and Succour , if we acknowledge and come to him in Jesus Christ. We should acknowledge God manifested in the Flesh , 1 Tim. 3. 16. not only that Christ is God , ( as I before hinted ) but the reason why he took unto him our Nature , and what things he hath wrought out for us ; & how the glory of God shines forth in him . We never acknowledge God in the Top Glory of his Wisdom , Mercy , Love , Power , Justice and Goodness , unless we acknowledge him in Christ ; nor can we know him any other way to be our God , nor come to him , nor expect any Help , Relief , Pardon or Peace , from him : We must acknwledge what Christ is made of , God the Father unto us , even Wisdom and Righteousness , Sanctification , and Redemption : He is our Life , our Light , our Righteousness , our Strength , our Peace , our Food , our Guide , our King , to Rule us , our Priest , to Attone for our Sins , and to Intercede for us , and our Prophet to Teach us . In him , God is our Father , our Friend , our Portion ; in him , we may come to God with holy Boldness ; All the promises of God are in him , yea , and in him , amen , to the glory of God the Father . 5. We must acknowledge God by Faith : God is never acknowledg'd in Christ aright , but by Faith ; we must believe , if we would be accepted , to believe in Christ , or come to God by Faith in Christ , is the way to be justified , to be pardoned , and to obtain all things whatsoever we want . To Believe , is to trust in God through Christ , to relie upon God through Jesus Christ , to rest on God's Power and Mercy through Christ , to receive him for all , as he is offered in the Gospel , 't is to depend upon God's faithful Promises : He that cometh to me , I will no wise cast out , John 6. 36. He is able to save to the uttermost , all that come to God by him ; seeing be ever liveth to make intercession for us , Heb. 7. 25. O! Remember that you acknowledge God by Faith , in the Death , Resurrection , and Intercession of Jesus Christ : We have an Advocate with the Father , Jesus Christ the Righteous , 1 John 2. 1 , 2. Whatsoever we ask in Christ's Name , in Faith , that is agreeable to the Will of God , we shall receive from him . 6. We should acknowledge God constantly ; always , from first to last ; not only when we stand in the greatest need , of him , when we are Low , or Poor , but also when we are High , Rich , and in a prosperous Condition ▪ Hagar desired not Riches , lest he should , when full , deny God , and say , Who is the Lord , Prov. 30. 9. Trust in the Lord at all times , saith David : Will the Hypocrite always call upon God : No , no , in Afflictions he may , and often doth , when God's Chaistenings are upon him , then he will cry to him , and seek him ; but to call upon God , and acknowledge him , and seek his Glory , and depend upon him , and look for Success always in all things , at all times from God ; is only the Character of a true Christian. We can never be in so high a state , never arrive to such a degree of Wisdom , or have Riches in so great abundance ; but we have need to acknowledge God , and depend upon him ; no Man living , but stands in need of God's help . And there is no Man so low , so poor , so destitute , but God can raise him , help him , and relieve him : Man's Being , and well Being , is only from God. 7. God is to be acknowledg'd in Truth and Uprightness of Heart ; if we fail here , all our Humiliations will be in vain ; Hypocritical Fasts are abominable to God ; Is it because we have Sinned , and God thereby hath been dishonoured ? or , Is it not rather for Corn , Wine , and Oyl , that we cry to God this day ? Is it not for a deliverance from our Miseries , rather than from our Iniquities ? When you fasted and mourned , &c. did you ( saith the Lord ) fast unto me ? Zech. 7. 5. Let all Men see to this , for if we are not sincere , God looks upon our Prayers with disdain : They have not cryed to me with their Heart , when they howled on their Beds , they assemble themselves for Corn and Wine , and they rebel against me , Hos. 7. 14. They do it ( as if God should say ) for Peace and Plenty ; they have the World in their Eye ; not my Glory , but their own Carnal Interest , for they live still in their Sins ; and rebel against me : Let England , and the Inhabitants of this City see to this , least they should be found in the like Abomination this day , with Israel of old . But to come to the Reason of this Doctrine . Fourthly , VVhy we should in all our ways acknowledge God : First , Because Wisdom and Counsel is from the Lord ; none can act or do any thing for God , in a right way , and to a right end , or for their own good , unless helped and influenced by the Almighty . There is a spirit in man , and the inspiration of the Almighty giveth him understanding , Job 32. 8. Who is it that teacheth Senators Wisdom , but the Lord : Alas ! all Mens meer Natural Wisdom , of which they sometimes boast , it is but Foolishness ; when compared to that right spiritual Wisdom , which he can give them : Meer natural Men , or Men without the Divine Wisdom of God , are often influenced by the Devil : Satan is a great Politition : Go to , we will deal wisely , saith Pharoah : Ay , but that Wisdom was from below , it was from the Devil , and such Wisdom God can soon confound ; Man's Wisdom is to take Counsel of God , and seek to him ; The fear of God , is the beginning of wisdom . Secondly , Men ought to acknowledge God , because he doth require , and Command them so to do : it is their Duty to do it ; and their great Sin that do not seek to him : Brethren , what Blessing can Man expect to meet with in their undertakings , that asked not Counsel of the Lord : How were the People of Israel blamed and punished , for doing some things without asking Counsel of himt ? Josh. 9. 14. But they asked not counsel at the mouth of God. It was about making Peace with them that they were commanded to Destroy , and not to make a Covenant of Peace with : God also pronounced a Woe to his People , for their neglect herein ; Woe to the rebellious Children , saith the Lord , that take Counsel ▪ but not of me , &c. Isa. 30. 1. that walkt to go down into Egypt , and have not asked at my mouth ; to strengthen themselves in the strength of Pharoah , verse 2. Call upon me in the day of trouble , Psal. 50. 14. Prayer is owing to God for every thing , ( in Prayer , &c. ) we should let our Request be made known to the Lord. Thirdly , Because God can give Wisdom , to them that are esteemed simple , weak and ignorant Men ; he can make the Foolish , Wise , and put his Spirit upon them : What Wisdom did he give to Moses , who kept his Father-in-law's Sheep ? and what a famous Judge and Ruler did God make him to be ? It is true , he was trained up in the Wisdom of Egypt before , but that was foolishness with God. What Wisdom did he give to David , who was but a Shepherd , and to Amos a Herdsman : Moreover , what Wisdom did he give to the Disciples of Christ , who were some of them but Fisher-men , and deemed unlearned and ignorant Men ; God makes choice of the weak and base things of the World , to confound the Mighty ; and of the Foolish , to bring to naught the Wisdom of the Wise. Fourthly , God ought to be acknowledged by all Men , in all Matters ; because 't is by his wise Providence ( as you have heard ) that all things are governed , ordered , and disposed of , throughtout the whole Earth ; not only the Affairs of particular Persons , but the Concernments and Affairs of Nations and Kingdoms much more . 1. In all Civil Affairs in respect of Government , &c. All the Counsels of the Mighty are influenced by the Lord : God judgeth amongst the Gods ; the Shields of the Earth belong to the Lord , Psal. 47. 9. 'T is by me Kings Reign , and Princes decree Judgment ; he sets up , and pulleth down at his Pleasure . 2. All Military Actions of Nations , are ordered by the Almighty , War and Peace are from him ; if he take Peace from the Earth , in vain do all Counsellors and great Statesmen meet , and consult about Peace : hence God is called , The Lord of Hosts , and a Man of VVar : or , The great General of Armies . He hath opened his Armoury , and has brought forth his VVeapons of Indignation . Saith David , Heteaches my Hands to VVar , and my Fingers to Fight : He is a God of Influence and Authority ; he Commands all , and none can stand before him ; at his Command , Frogs invade Pharoah : from hence it appears , that a Martial Imployment is very Honourable , viz. when the Cause is good , when 't is for his Glory , and for the Honour and Safety of a King , and People : God being called the Lord of Hosts ; the God of the Armies of Israel ; puts a Lustre and Dignity upon a General of an Army engaged in a Just Cause . 3. In all Ecclesiastical Affairs , or Matters respecting the Church of God , he ought to be acknowledged ; nay , in this matter , before all things , we ought to seek unto him , who is in a peculiar Sense stiled , The King of Saint : , and God of Israel . He that is the Head of the Church , is the Absolute Governour thereof ; the Spiritual Rights of his People , and the Rule of Men's Consciences , is only under his Power and Influences ; and his Laws only are the Bond and Limits of his Government ; no altering , adding to , nor diminishing from his holy Precepts : the Power to Rule the Church , is Christ's Prerogative alone ; as he is God , it is essentially and absolutely in his Hand ; and as Mediator , this Power is given to him by the Father : All Power is given to me in Heaven , and in Earth : go ye therefore teach all Nations , Mat. 28. 19 , 20. Moreover , the Peace and Prosperity of God's Church and People , as also all their Trouble and Adversity is from him . VVho gave Jacob to the Spoil , and Israel to the Robbers ? Did not the Lord against whom they had sinned ? Whosoever are the Instruments in either case , God is in a special manner the great Agent in it , it was he that brought again the Captivity of Sion ; it was God that stirred up Cyrus to proclaim Liberty for the Jews , to Build their City and Temple . And when he comes to build up Sion , in these last days ; he will appear in his Glory , and will undo all that have afflicted his People ; for they that touch them , touch the Apple of his Eye , Let the French Tyrant , Pope and Turk look to it ; their day is near ; for God will plead the Controversie of Sion , and come upon Princes as upon Mortar ; and as the Potter treadeth the Clay , Isa. 41. 25. His Sword is bathed in Heaven , God will come with vengeance ; even God , with a recempence he will come and save you , Isa. 35 ▪ 4 ▪ It will not be long before you will hear the voice of them that flee , and escap'd out of Babylon , to declare in Sion , the vengeance of the Lord our God , the vengeance of his Temple , Jer. 50. 28. O! therefore let us look to him , acknowledge him , for these things are very near . Again , as all Affairs , both Civil , Military , and Ecclesiastical , are in the Hand of God ▪ and ordered by his wise Counsel ; so are all Creatures likewise . 1. The good Angels are under his Authority and Influence , they all wait for his Word , and obey his Command , either to protect his own People , or execute his Wrath upon their Enemies . 2. The evil Angels are also under his Power ; Satan is limited by him , he is in Chains , God sets Bounds to him , he can go no further than his Chains will suffer him ; 't is not who he will , but who he may devour ; he could not touch Job , nor any thing he had , till God gave him liberty ; the Devils could not go into the Herd of Swine , till Christ said , go . 3. All men also are subjected to his Authority , & he can at his Pleasure restrain the wrath of wicked Men , or make it tend to his own Praise : Thou hast no Power , except it be given thee of my Father , saith Christ to Pilate . 4. All Irrational Creatures are at his Command , he can stop the Months of hungry Lyons , so that they could do Daniel no hurt : Nay , and he can give David power to destroy both the Lyon and the Bear : The Lord opened the Mouth of the Ass , to speak with Man's Voice , to rebuke the madness of the Prophet . Moreover , He caused two She Bears to tare 42 Children , for their reproaching of Elisha ; and who was it but the Lord , that sent the Lyon to slay the young Prophet , who transgressed against him . Moreover , Remarkable is the passage of his causing a Raven to feed Elisha when distressed . He hath also Power over , and ruleth and disposeth of all Inanimate Creatures , the Winds and Sea obey him , and are at his Command ; he can make the Sun stand still , or go back , if he please ; 't is He that makes the Grass to grow , the Sun to shine , and the Rain to fall ; 't is He that gives Rain and fruitful Seasons , and who sometimes sinites , and brings a Blast and Mildew upon the Fruits the Earth ; therefore all ought to acknowledge him . Fifthly , We ought to acknowledge God , because , as all Judgments and Plagues are from him , so he can at his Pleasure remove them . I Form the Light , and create Darkness ; I make Peace , and create Evil ; I the Lord do all these things , Isa. 45. 7. and if he giveth quietness , who then can make trouble ; and when he hideth his face , who can behold him , whether it be done against a Nation , or against a Man only , Job 34. 29. If God will give those Nations Quietness , where it is not , or continue it where it is ; there is no Power on Earth , or Hell , can hinder , or prevent it : Who can Curse them that God will Bless ? or , Bless such that God doth Curse ? There is no inchantment against Jacob , neither is there any divination against Israel , Numb . 23. 23. but Woe to that Nation , or Person , God hideth his Face from ; for then he withdraws his gracious Care and Protection , and then he will not hear their Prayers also , then he will not give them Counsel ; nay , but will do more , he will leave them to their own Counsel , as he did Israel , Psal. 81. 12. Sixthly , We would acknowledge God in all things , because he can make use of unlikely ways , means , or persons to do his own Work ; by the blowing of Rams Horns , he made the Walls of Jericho to fall down , Josh. 7. 5. He spoiled Pharaoh , and the Egyptians , by an Army of Frogs , Locusts , Lice , Flies , &c. What wonders did he do with 300 Men ? God , as one observes , can strike a strait Blow with a crooked Stick ; 't is not for the worthiness of the Instruments , that he doth work , but for his own Glory . Seventhly , Because all success in our ways and undertakings are from God , Rulers of Nations , Magistrates , and Ministers , cannot do any thing unless God Bless them , and his Hand go along with them : I have planted , and Apollo watered ; but it is God that giveth the increase , 1 Cor. 3. 6. The Plow-man plows in vain ; the Trades-man buys and sells , and Trades in vain ; the Merchant and Mariners venter to Sea in vain ; the Physician prescribes Medicines in vain ; nay , Magistrates rule in vain , and Ministers Preach in vain , and the People hear in vain ; if God denies Success , or prospereth them not : In vain do men rise up early , and sit up late , and eat the bread of Carefulness ; if God doth not bless the labour of their , Hands ; Behold , Is it not of the Lord of Hosts , that the people shall labour in the very fire , and the People shall weary themselves for very vanity ? Hab. 2. 13. 'T is not the Care of the Husband-man to wait for the proper Season to Sow his Seed , nor the Industry of the Trader , nor the Skill of the Physician , nor the Wisdom and Policy of the States-man , nor the Learning of the Gospel Minister that will avail them , if God do not succeed them : Many think by their Skill , by their Parts , by their Policy , and by their Learning , to do mighty things ; when , alas ! they see themselves suddenly blasted 〈◊〉 a secret way , by the Hand of God , and all their Devices brought to naught ; Men of small Parts and Learning , God being with them , many times wonderfully prosper ; when Men of great Parts , Learning , and Wisdom , are confounded , because they acknowledge not the Lord , nor seek to him ; By strength no man shall prevail : O! therefore , ye the Sons of the Mighty , acknowledge God , and lean not to your own Understanding . Eighthly , Men should acknowledge the Lord in all things they go about ; because they may be brought into such straits , and have such difficult Cases before them , that they may see the work is too hard for them , or they may not know what to do ; their VVisdom may fail them , or Men may be brought into such straits , as sometimes the Sea Men are , that they are at their Wits end ; but God then can help the States-men how to project Matters , and order their difficult Cases ; and the Seaman , when he crys to God , wants not help , God makes the storm a calm , and causes the proud waves to cease , and brings them out of all their troubles ; read Psal. 107. at your leisure : Men may want VVisdom , though they have great Power ; or want Power , though they have great VVisdom , or may want time , and a sit opportunity , tho' they have both VVisdom and Power ; but God wants neither Power , VVisdom , nor Opportunity : Therefore we should acknowledge him . Ninthly , VVe ought to acknowledge the Lord in all our ways , because whatsoever he hath promised to do for his People , he positively says , he will nevertheless be sought unto , that he may do it for them : I the Lord build the ruined places , and plant that that was desolate ; I the Lord have spoken it , and I will do it : Thus saith the Lord God , I will yet for this be enquired of by the house of Israel , to do it for them , &c. God will justifie us freely of his own Grace , through the imputation of Christ's Righteousness ; but he will have us look to him , or believe in Christ , that he may do it for us : Moreover , he will give us the Grace of Faith , that we may believe in Jesus Christ ; but he will have us enquire of him ; we must pray to him , and attend on his Word , that he may give that Grace and Power to us , to believe , &c. Also God will pardon our Sins , for his own Name-sake , and not remember them any more ; but he will bring us to his Feet , or humbly , with Contrition of Spirit , to cry to him , that we may receive that Pardon : For , as a King may freely forgive a guilty Rebel , yet he mirst come and confess his horrid Treason , and beg Pardon on his Knees ; so God will cause the guilty Sinner thus to do also : In like manner God will perform all his Promises , and give Counsel , Direction , and Wisdom to Senators , and to Ministers of Justice , to godly Magistrates and Preachers of his Word , &c. but he will be enquired of , and sought unto by them , that he may do it for them : And this he hath declared , and positively made known to be his Will , and Absolute Pleasure ; therefore it would be high Presumption , and Pride , to expect these things of him , unless we comply with him in this Matter . Tenthly , All Men ought to acknowledge God in all their ways ▪ because , not to look to God , seek to God , and acknowledge him , is Brutish ; 't is to be worse than Heathens and Idolators ; for , they in Straits and Afflictions , or when they enter upon Matters of Moment , will cry to their Gods ; They called on the name of Baal from Morning even until Noon ; saying , O Baal hear us ; but there was no voice : And Elijah mocked them ▪ and said , Cry aloud for he is a God , either he is a pursuing , or in a journey ; or , per adventure he steepeth , and must be awaked : Moreover , The Mariners that were with Jonah in the Ship , ( who were Heathens ) in that Storm they were in ; Every Man cryed unto his God , and seemed to be offended with Jonah , that he did not cry to his God also : VVhat meanest thou , O sleeper , arise , and call upon thy God. The Israelites usually asked Counsel or God , by the Ephod , the Grecians , by their Oracles ; but Christians ought only to go to God by Jesus Christ , and ask Counsel in his Name . Brethren , that God that brings a People , a Nation , or particular Person into Trouble , ( and sometimes for great Sins ) only knows how to bring them out of it ▪ Such that eye not God in their Trouble , never search into the cause of it ; and as they know not , consider not the cause of their Disease , so they are as ignorant of the Cure ; and from hence apply indirect Medicines , not to acknowledge God , is to question the Being of God : However , it argues , they do not depend upon him , that in their Trouble do not seek unto him : Shall Heathens give greater Glory to Dumb Idols , than Christians give to the true and only God of Heaven and Earth . They that depend upon their own VVisdom , do in effect , Deifie themselves ; for none hath a self-sufficiency in him , or is independant , but God alone : But , how like are some Men to the Swine , that greedily eat up the Acorns that lie under the Trees , but never look up to the Tree from ▪ whence they come ; or like a Dog , that seems angry , and sharles at the Stone that is thrown at him , but never regards the Hand of him that threw it , nor knows he the cause thereof . Eleventhly , It followeth from hence therefore , that we ought in all our ways to acknowledge the Lord ; because 't is hereby God is glorified : As not to acknowledge him , seek to him , and trust in him , doth detract from God , or lessen his glory ; nay , utterly rob him of that honour and glory that is due to him alone ; so hereby we give him that glory which is owing to him from his Creatures : We by fearing him , shew that he is God , that he is our Maker , our Lord and only Soveraign ; and by trusting in him alone , we acknowledge that he is our help , our strength , our hope , and that our dependance is upon him . He is great , and therefore to be feared ; he is faithful , therefore to be believed ; he is good , therefore to be beloved , and made the only Object of our chiefest Affection ; he is our only Counsellor , and therefore we should look to him for direction , wisdom and counsel . Twelfthly , We should seek to God , and acknowledge him , for all , and in all things , especially in a time of trouble ; bcause what deliverances , help or succour soever we receive , it is wholly to be ascribed to him ; but they that seek not to God for direction and success , will not look upon themselves obliged to praise God for all the mercy , help or deliverance received ; they will sacrifice to their own Nets or Drags , to their wisdom , policy , strength or care ; or to their own counsels , and so admire themselves . But the truth is , if men acknowledge not God , or neglecct to seek to him for the Mercy they want , the Mercy when received may prove a Curse to them instead of a Blessing : God gave Israel Food , but sent Leanness to their Souls . To these I might add , That Gods Counsel shall stand , he will do all his pleasure ; there is no counsel against him shall prosper ; he is the great Disposer of all Affairs of Nations , &c. and if we comply not with his VVord , in acknowledging him , he may blast all our hopes ; there is no contending with the Almighty ; they that subscribe not to his wise Government , and exalt not him , he will at last cut them in pieces . In a word , 'T is for our good ; 't is our Interest to acknowledge God , as well as it tends to his Glory . Lastly , VVe should acknowledge God in all our Ways , because God can do VVonders in the way of his working for his People , when they seek to him : VVhat VVonders did he do of old ? His Hand is not shortned that he cannot Save : VVhen things are past help or remedy with Men , 't is a fit opportunity for God to work : In the Mount it shall be seen . He can restrain the Passions of Men , the Waves of the Sea , and the Tumults of the People ; he changed Esaus's Heart to Jacob ; he caused the Egyptians to lend their Jewels to the Israelites ; he can cut off the Spirits of Princes , or strike them with a Pannick Fear , and cause them to fly when none pursues them : He raised up new Troubles upon Saul , and made him cease persuing of David , when he was in danger . God can soon infatuate the Counsels of our Enemies , Isa. 44. 25. He frustrateth the Tokens of the Lyars , and maketh Diviners mad , and turneth Wisemen backward , and maketh their Knowledge Foolishness . He can make our Enemies to act for our good ; he caused Cyrus to proclaim Liberty to build Jerusalem , and God's own Temple . And how did he turn the Counsel of Achitophel into Foolishness , at the Prayer of David . These things being considered , you may find there are Reasons sufficient to shew , That it is our Duty , in all our Ways to acknowledge God ; but no more as to the Doctrinal Part. I shall now briefly endeavour to improve ( by way of Application ) what hath been said . The Application . FROM hence it appears , That it is a great and an abominable sin , not to acknowledge God in every thing we go about . 1. Not to consult with God , is in effect to deny his Special Providence over us ; or that he orders all events that come to pass . The truth is , we here in England , of late , talk so much of Fortune and of the Fortunate ; that it seems as if we were in some Heathen Nation . I am sure no man can , or dares consult with God , or acknowledge him in any unlawful things , to gratifie their Covetous Appeties ; if they do , let them tremble . Would they have God to Patronize their wickedness ? Brethren , we should never step one step , in doing any thing which we have cause to doubt is sinful ; or that which we cannot safely seek to God for a blessing upon . 2. Not to acknowledge God , is a kind of Atheism ; sure such do not sted fastly believe the being of God : For if there be a God that governs all Affairs , why do they not seek to him , pray to him , trust in him as God. 3. Or at least , not to acknowledge God in every undertaking , it argues unbelief ; and it doth cast contempt upon his Wisdom , Mercy , Goodness , &c. Slighting his Soveraignty , Care and Providence over them . Such shew their Pride and Folly with a Witness , as if they were wise enough to manage their Affairs themselves , without consulting with God , and seeking to him a right way . 4. God may for this great neglect , and evil , refuse to appear to help men in their necessities and great straits ; when matters are too difficult for them , God may let them fail in their Counsels , and be confounded in their Projects , to convince them they are but Men ; and that without him they can do nothing . I am persuaded that God oftentimes ( upon this account ) infatuates the Counsels of Men ; Ye shall conceive Chaff , and shall bring forth Stubble . Though men may like Achitophel give suitable counsel as cunning Statesmen , yet God can obstruct or hinder such concerned to take it , or from closing with it ; but rather to take other counsel to their ruine , as Absalem took the Counsel of Hushai , to his utter overthrow ; and this was all from God , the Lord had appointed to defeat the good Counsel of Achitophel , to the intent that the Lord might bring evil upon Absalem . 5. It shews , that such think it is in vain to seek God , possibly they judge the Almighty doth not concern himself about their matters ; they are too low , too mean matters for the great God to take notice of ; or else they conclude , he is unmindful of his own word and promises to them that seek him ; or otherwise , they shew they have no faith in his word , nor dependance upon God. But did they give credit to the Holy Scripture , all their folly herein would soon vanish ; for is it not said that an Hair of our Head , nor a Sparrow falls to the ground without God ; he hath interressed himself in all our concerns , and if we seek him , he will be found , He never said to the seed of Jacob , seek ye my face in vain . 6. It shews , that such men do not take notice of the operations of Gods hand , nor observe what he hath done in times past ; nay perhaps before their own Eyes , but a little before : Shall a Heathen , or men strangers to God , outdo such that are called Christians . Potiphar saw and was convinced , nay and did acknowledge that the Lord was with Joseph , and prospered all things his hand . 7. It robs God of that Sacred Homage and Worship which is due to him from all his Creatures , and so overthrows the foundation of all Religion . For by acknowleding God in all we do , we shew we own that Divine Worship , Fear and Trust that is due to him ; but they who do it not , seem to disclaim or disown Gods chiefest Glory , viz. That Divine adoration that belongs to him alone , and which appears not only to be his right from Revelation , but from Natural Light ; for 't is a Branch of Natural Religion , to acknowledge and trust in God , and to seek to him for all things we want , and to praise him for all things we have or do receive . He that is the only object of our Divine Worship , is he that governs all things , and from whom all good comes , and delivers us from whatsoever is evil or hurtful to us ▪ But they that do not acknowledge God , will neither pray to him for what they need , nor praise him for what they receive ; therefore it destroys all true trust in God , fear of God , and love to God , not to acknowledge him : and it shews such do in effect , deny God's governing the World , who Acknowledge him not , or Pray not to him . The Lord looked down from Heaven to see if there were any did understand or seek God. He takes notice who they be that Acknowledge his Authority over them ; or who understands this , and so Fear him and Calls upon him , and Trust in him : But alas ! the Wicked say , Are not our tongues our own , and who is Lord over us : They think their wisdom is from themselves , to Contrive , to Project ; and their Tongues their own , to speak and utter what their hearts conceive ; and their Hands their own , to effect what their hearts contrive , and their tongues express . Quest. Who are they that do not truly Acknowledge God. Answ. 1. Such that never or but seldom think of God. David , speaking of the Wicked , saith , God is not in all their Thoughts : or in none of their Thoughts , they think not of God. 2. Such who never consult with God in his word , about what they Undertake , that do not enquire , whether what they are about to do , be Just and Agreeable with the word and will of God ; nor seek for a Blessing upon what they are about to do . 3. Such who Pray not to God , or least wise , do not Pray in Faith or Believingly . 4. Such that depend upon their own wisdom , or trust in their own Strength , or rely upon an arm of flesh : Some trust in Horses and some in Chariots . But what said David , I will not trust in my own Bow , neither shall my Sword save me : Ashur shall not save us , we will not ride upon Horses . 5. Such who in all they do , do not chiefly seek the Honour of God , the Interest of God , and the Welfair of his People ; but in their Prayers , rather eye their own interest , their own peace , safety and profit , or their own glory : These do not truly Acknowledge God. 6. Such who do not Acknowledge , that all the good things they receive , to come from God ; but ascribe it to their care , wisdom and industry , or secondary causes : as I heard of a wicked Man , who had a plentiful crop of Corn ; and a neighbour observing it , bid him Praise God for it ; Praise God , said he , praise my dung-cart ( or to that purpose ) Such men be sure Acknowledge not God. 7. Remember , That such who do not live by Faith on God's Promises and Providences through Jesus Christ , or do not come to God in Christ , for all Spiritual and Temporal Blessings , or that Trust not in him at all times and for all things , but either mur●●er against God , or despair of his Mercy in the Lord Jesus ; or whosoever do not give God the glory of his Wisdom ▪ Mercy , Justice , Power , Love and Faithfulness , as they shine forth in Christ ; do not truly Acknowledge God. Exhortation . LEt me Exhort you all ( these things being so ) to Acknowledge God , whosoever you be , whether High or Low , Rich or Poor , Young or Old ; the King on the Throne must Acknowledge God , as well as him that grinds at the Mill : 't is both the duty of the Prince and of the Peasant : there are none so high , but he can bring down , nor none so low but he can raise up 2. Pray to him in Faith , for Prayer is one way to Acknowledge him . And as for Motives . 1. Consider , That Prayer is the Duty of all Men : though God will not hear Sinners ; yet Peter put Simon Magus upon Prayer , Pray , that the thoughts of thine heart may be forgiven thee : This shew ; the need of Grace , of Faith , and a Changed Heart ; if wicked men Pray not , they Sin , yet their Prayers cannot please God. 2. You know that God will hear a godly mans prayer , if he prays in Faith , and for such things that are agreeable to his will , but let him come in Christs Name : Ask and ye shall Receive , that your Joy may be full . 3. Prayer hath obtained great Blessings of God ; nay , it hath done Wonderful Things : I mean the Prayer of Faith and of Faithful Persons . It hath opend and shut Heaven : Elias was a man subject to like passions as we are , and he prayed earnestly , that it might not rain , and it rained not on the Earth , by the space of Three Years and Six Months ; and he prayed again , and the Heavens gave Rain , and the Earth brought forth . Prayer hath quenched the violence of Fire , and stopt the mouths of Lyons : Faith and Prayer divided the Red Sea , that Israel went through it on dry ground It hath put to flight the Armies of Aliens . 4. Prayer is Gods Ordinance , 't is his way wherein we ought to meet him . 5. It hath his Promises , his word that is setled in Heaven ; his promise is as firm as Heaven it self . 6. Prayer Honours God many ways . 1. Hereby we Acknowledge his Omnisciency , that he knows us , and our wants and necessities . 2. Prayer Honours God , in that by Prayer we acknowledge his Omnipotence , that he is able to help us , let our condition be what it will : and in that he can confound our Enemies . 3. In respect of our dependance upon God , for in Prayer we Acknowledge , we do not know what to do , but our eyes are up to him and our Trust is in him . 4. In Prayer we Acknowledge his Authority over us , and his Love and Faithfulness towards us : But Brethren , know that it is the Prayer of the New Creature that prevaileth , that pleaseth and honoureth him ; 't is the voice of the New Born Spiritual Babe , that is sweet to him ; yea 'ts the voice of his own Spirit that he hears , and which brings honour to him : Moreover know , that 't is through Christs Intercession only , that our Prayers are heard : Christ offers up all the Prayers of his own People with his own Incense , and when he offerred up their Prayers with his Incense , their were Voices , Lightnings and Thunder . 1. Joyn Confession of Sins with your Supplications : O find out , every one of you , the Plague of his own heart , and lie low at the Foot of God ; confess your own Sins , and the Sins of the Nation , and the Sins of God's People , thus you have heard Daniel did : Brethren , to Confession of Sin , add also deep Humiliation , this must be joyned with our Prayers and Confessions ; nay , and Reformation of Life also , every one must turn from his evil way . See 2 Chron. 7. 14. If my People that are called by my name , shall humble themselves , and pray , and seek my face , and turn from their Evil Ways ; then will I hear from Heaven , and will forgive their Sins , and will be al their Land : If we regard Iniquity in our hearts , God will not hear our Prayers : 'T is true , a National Humiliation and Reformation , may prevent National Judgments , as in the case of Nineveb : O that we could see but such an Humiliation ( as was among them ) among us in England , for the Sins of this Nation are grievous in the Sight of God , being attended with such Lamentable Aggravations , we are a People of exceeding great Mercies ; but O! the Wickedness of these Days : God is therefore angry with us ; the Inhabitants of England may see their Sins in their Punishment : Doth not God touch us in our Trade and Coyn ? Is it not , because those two things have been , as it were , the Idols of England , or of Multitudes among us ? Sirs , Let us look higher than to secondary Causes of these present distresses that are upon us ; and acknowledge God to be just in permitting these Evils to come upon the Land : If we cannot find out the Cause of our Distempers , how shall we find out a Cure ? I am afraid least this Pretended Fast , should be but as a Mock-Fast , or a day of Humiliation in shew only , and not in heart ; if we see all persons reforming their ways , we shall have ground to hope better things . If Magistrates do their part , not only in making good Laws against Vice and Prophaneness ; but in seeing those Laws put into due execution ; and they themselves , and every man to turn from his evil ways , and from the violence that is in his hand ▪ then may Gods Wrath and Anger cease ; but if not , his judgment will break forth upon us . Brethren , God is a jealous God , and will not be mocked ; what men sow they shall reap . 'T is said of Niniveh , ' And God saw their Works , that they turned from their evil way , and God repented of the evil , that he had said , that he would do unto them , and did it not . It was not their words , but their works that God looked at ; 't is not what we speak , but what we do that will prevail with the Allmighty . 1. Terror and wo to them that cast off all fear of God , and acknowledge him not , or do it not in truth and sincerity . Thou casteth off fear , and restrainest prayer before God. Some men look upon it vain and uproficable to pray to God , or to acknowledge him ; What profit is it that we have kept his Ordinances , and have walked mournfully before the Lord of Hosts ? But what will these men do in the day of Wrath ? Judgments shall bow them and break them , if Mercies will not melt them . 2. Those that refuse to acknowledge God , or who follow not his Direction , and walk not in his Ways , nor hearken not to his Voice , nor wait for his Counsel , he will in Wrath and Judgment leave , and give them up to their own hearts lusts , and to walk in their own counsel , as he did Israel of old ; My people would not bearken to my voice , and Israel would have none of me ; so I gave them up to their own hearts lusts , and they walked in their own counsel . God may iustly withdraw all his directing influences from such , and blind their Eyes , who , through Pride , think they have Wisdom enough to manage their own Affairs , and direct their own Paths . God's counsel is to men , to forsake their sinful ways , to embrace his Son , or believe in Christ , and trust in him alone , and rest on his word , and cry to him in their trouble ; but when they refuse to do this , he oftentimes utterly leaves them , and then they fall , and bring ruin on themselves and others , whose counsellers they pretend to be , or chosen to be . The truth is , while the Nation continueth in its Rebellion against God , and all Prophaneness aboundeth to such a degree , as to this day it dothe , what can we expect but Wrath and fearful Judgments ? What signifies a few formal Prayers , whilst men hold fast their sins ? Are such Laws made and executed , to check and restrain the cursed enormities of the ungodly ? That may tend as an effectual way to accomplish such a Reformation that God calls for . Alas , whilst every Mans Hand at Sea and Land is up against God , fighting against him ; can we expect he should appear to fight for us ? O what horrid Pride , Uncleanness , Oaths and Blasphemy , and all Prophaneness do we see and hear of every day ? 'T is a wonder the Earth opens not its Mouth to swallow them up at Land ( as it did them at Jemeca ; ) and that the Sea doth not swallow up our Ships ( and those in them ) they having such a wait and load in them ▪ Sin is a heavy burthen , and our sins are so heavy , they are enough to sink ( as one observes ) seventeen Kingdoms . Moreover , what Errors and detestable Heresies do abound among us ? And also what Divisions , Discord and Animosities are there among Professors ? One set against another , little Love and Charity being now to be found in the Earth : Much Preaching , but little Practise : Are not many Professors as Proud , Covetous , Carnal and Loose as others . O where is the Life and Power of Religion ? What can we look for whilst things are thus , but some fearful calamity and dissolution . But to proceed to a Use of Comfort and Consolation , to such who do in uprightness acknowledge God. Observe the Motive , or Encouragement , that is laid down in the later part of my Text , and he shall direct thy Paths . I cannot now speak to this part of the words , as I might , for want of time ; but certainly here is great ground of Comfort to all godly Christians , yea to all that rightly acknowledge God. For , 1. He will shew us the right way , that we might , saith Ezra , seek a right way ; none but God can lead us into a right way ; every mans way may seem right in his own Eyes ; but no mans way is right , but such as God teaches and directs . 2. Let our Straits and Distresses be never so great , nay , beyond the wisdom of Man to find out a Remidy , yet God can soon direct us , and all that seek to him , in a way for present Relief ; nothing is too hard for him to do , Who is wonderful in Counsel , and excellent in Working . 3. God can direct and save a People , when all say , there is no hope ; when every Man despareth of Succour and Relief , and are at their Wits end as it were . God can lead , guide and direct us Infallibly : He only gives certain and Infallible Counsel ; there are none can defeat his Counsel ; no wisdom nor craftiness of Men can stand before the Wisdom of God. There is no Wisdom nor Understanding nor Counsel against the Lord : What Encouragement is here to seek to God ? 4. As he can Direct us , and none can withstand him ; or give us Counsel , which none can overthrow ; so he can with ease , defeat all the Counsels of his Peoples Enemies ; nay , can turn their crafty counsel to the Advantage of his own People : He taketh the Wise in their own Craftiness , and the Counsel of the Froward is carryed head long : or as the Prophet Isaiah saith , The Counsel of the Wise shall be turned bac ward . Omne Consilium Captatum in Festinatione est Stultitia . God can mingle a perverse Spirit , and and make the Princes of Zoan to become Fools . 5. When he is sought truly unto , he hath promised to direct a People or Person that feareth him ; his special care is over such that Trust in him : Behold the eye of the Lord is over them that Fear him , upon them that hope in his Mercy : Mind my Text , He shall direct thy Paths ; the steps of a good Man are ordered by the Lord , and be delighteth in his ways . Though the Young Lyons want and suffer hunger , yet they that fear God shall want no good thing : He will lead the Blind , in ways they knew not , &c. Though we are in our selves , Blind and Ignorant , yet if we Acknowledge Him , He will lead us , and will not leave us to the lusts of our Enemies : Brethren , we are still in God's hand and none can pluck us out ; my , and our times also are in his hand . 6. You that are Godly , have interest in this mighty God ; He is your Father , therefore he will Teach and Direct you ; His Faithfulness and Fatherly Affections leadeth him thus to do . 7. Do you also commit your selves to him and Trust in him ; and will he , think you , ever fail such that so do : The Poor committeth himself to thee : Thou art the Helper of the Fatherless : If unfaithful Man will not fail such that wholly Trust in him ; will the Faithful God not help and direct such that put all their Trust in him ; though our Sins be many , and our miseries and dangers many also , yet Brethren , let us lye low before the Lord , and humbly confess with the Prophet our own Insufficiency . O Lord , I know that the way of Man is not in himself , it is not in man that walketh to direct his Steps . Let us use all due means which God directeth us to , or be found in our duty , and leave the Issue of all to God ; Men not seeking constantly to God , nor relying on him , may be the cause they prosper not . But , Let it go how it will with the Land , or with the Wicked therein ; yet saith the Prophet , Say to the Righteouss , it shall go well with him . A dismal day must come and will come upon this Land , and upon all Nations of the Earth ; we see already Distress of Nations and Perplexities ; but these things are but the beginning of Sorrows , but do you that Fear God , Look up , lift up your heads , for your Redemption draws near . 8. God will Bless , and give Success to such that seek to him , that humbly and sincerely Acknowledge him , yea in their Civil Affairs ; such shall find their Endeavours crowned with a Blessing ; and also in Spiritual matters God will lead them : The meek will be guide in Judgment , and the meek will he teach his ways : that is , the humble and lowly ones , that Acknowledge God , and submit to his hand , and are willing and desirous to be lead , directed and governed by him in all their ways , in doing Justice and Judgment , who are not self ish or self-seeking persons , who lay not burthens on others to ease themselves ; but act in all righte ousness and equallity in what they do , in the Station where they are set ; for as all the ways of God are Mercy and Truth , so should all the ways of Men be , especially such that are Rulers and Magistrates , who are intrusted with the great concerns of a Nation or People ; they ought to be Men fearing God , Men of Truth , hating Evil ; if not , God may justly leave them , and blast all their endeavours ; for they are the Meek , the Humble and Righteous ones , that God will guide in Judgment , and direct their Paths . 9. Know assuredly , That none Teaches like God : What is Man's teaching ? some Glory in their Phylosophical Learning , but that only fills the head with knowledge ; it may make Men criticks , but not Christians : others boast of the Teachings of Natural Reason , and will receive no Principles of Religion that is above this Teacher ; and thereby , they cast contempt upon the Gospel of Jesus Christ. All True Knowledge flows from God's Soveraign Grace ; he guides and teaches whomsoever he pleaseth ; he can speak to the Heart , nay , give a heart to understand , as well as instruction ; he can give a teachable frame , or a teachable Spirit , as well as direct those whom he hath given such a frame , or heart , unto ; therefore it followeth , That to teach and direct our Souls , is the effect of Almighty Power . Be still and know that I am God. Confess your weakness , your Ignorance , and acknowledge my Skill , my Power ; as if God should say ▪ No man can come to me , except the Father , which sent me , draw him : What is his Drawing , but his Teaching ; Every one therefore that hath heard and learned of the Father , cometh unto me ▪ Men must be Un-taught , or become ▪ Fools , before they can be Wise ; I mean , emptied of their own Wisdom , and confess , they know nothing as they ought to know : Christ's Office and Work , is to Teach his People : He only hath the Tongue of the Learned ; therefore let all men Learn of him , Wait upon him ; Acknowledge him , to be their only Instructor and Counsellor ; and say with David , Thou shalt guide me with thy Counsel , and afterward receive me to Glory . And thus I shall End as I Begun , In all thy ways Acknowledge Him , and He shall direct thy Paths . FINIS . ERRATA . PAge 6. Line 41. for His Will His Law , read , His Will is His Law. P. 12. L. 31. for Peruse r. Persue . P. 13. L. 31. for Chooser . Chose . P. 21. L. 31. for Acknowledged , r. Acknowledge . P. 24. L. 7. for Man r. Men. P. 24. L. 10. for him● . r. him . P. 27. L. 22. for would r. should . BOOKS Sold by William Marinal at the Bible in Newgate-Street , and John Marshal at the Bible in Grace-Church-Street . 1. BAptism discovered plainly and faithfully according to the word of God ; wherein is set forth the glorious pattern of our Blessed Lord Jesus Christ , the pattern of all true Believers in his subjection to Baptism ; together with examples of Thousands who were Baptized after they Believed : By John Norcot , Late Minister , the 3d Edition ; Corrected by William Kiffin and Richard Claridge : With an Apenddix by another hand . Price Bound 6d . You may also have it ready Translated in Welch , at the same Price . 2. A Treatise of Baptism of Believers : that of Infants is examined by the Scriptures ; with the History of both , according to Antiquity ; making it appear , that Infant Baptism , was not practised for near 300 years after Christ : with the fabulous traditions , and erronious grounds , upon which it was by the Pope's Cannon ( with Gossips , Chrysm , Exorcism , Baptizing of Churches and Bells and other Popish Rights ) founded : and that the Famous Waldensian and old Brittain Churches , with many others , have Witnessed against it ; with the History of Christianity amongst the Antient Brittains and Waldensians : the 2d Edition with large Additions . Price Bound , 2s . 3. A Treatise concerning Covenant and Baptism ; Dialogue-wise : wherein is shewn , that Believers only , are the Spiritual Seed of Abraham ; fully discovered : By Edward Hutchinson , p. 2s . 4. Mr. Hercules Collins , of Believers Baptism . Price 4d . 5 There is now in the Press , and will be suddenly Published , a Book Entituled , Light Broke forth in Wales , Or , the English Man's way to the Antient Brittains : being an Answer to a Book Entituled , Infant Baptism from Heaven ; Printed in the Welch Tongue ; Wrote by Mr. James Owen : in which , all his 12 Arguments for Infant Baptism , are fully Answered , both in English and Welch : By Benjamin Keach . Price Bound in English in Welch 2s . 6d . 6. The Welch Bible that was lately Printed , is Sold at a Reasonable Price . 7. You may likewise be supplyed with Dr. Crisp's Works , and with several other Authors , that have Vindicated the Doctrine of Free Grace : as , Samuel Crisp's , Esq ( the Son of Dr. Crisp ) Christ made Sin , &c. Price 2s . 6. Neonomianism Unmask'd , or the Antient Gospel Pleaded , &c. in answer to Mr. Williams's Gospel Truth . By Dr. Chauncy . And also Esq Edwards's , Mr. Lancaster's and Mr. Beverly's vindication of Dr. Crisps Works . 8. The Last Sayings of J. Bunyan , Author of the Pilgrims Progress . Notes, typically marginal, from the original text Notes for div A47528-e130 The Text Opened . The Doct. raised . What 't is to Acknowledg GOD. Exod. 5. 2. Exod. 7. 5. Dan. 4. 32. 33. Psal. 53. The Soveraignty of GOD to be Owned . Psa. 135. 5. Job 23. 13. Psal. 115. 3. GODs Providence over all . Caryl The Omnisciency of GOD. The Wisdom of God must be acknowledged , Caryl , God's Justice . The goodness , mercy , and faithfulness of God must be acknowledged . God Man's chiefest good . To fear God is to acknowledge him . To a knowledge God , when we trust in him . To acknowledge God , is to acknowledge ledge Christ to be God. In all civil and religious Actions God to be acknowledged . Jam. 4. 13. 14. Good Counsel is from GOD. God to be be acknowledged , in changing our Conditiòn . Jer. 31. 23. Exod. 14. 13. How we should Acknowledge GOD. God must be acknowledged , in Christ. GOD to be acknowledged in Faith. GOD to be Acknowledged always . GOD must be Acknowledged sincerely . Wisdom & Counsel from God only . It 〈◊〉 Mans Duty to acknowledge GOD. GOD can give Wisdom to the Simple . GOD disposeth of all Affairs . All Judgments God can soon remove . God can make unlikely means or Persons succesful . All Success is from GOD. GOD can help in Straits . GOD ' s Promise is to them that seek to him . Ezek. 36. 37. 1 King 18. 26. verse 27. Jonah 1. 5. Luke 19. 27. Isa. 60. 1. Isa. 44. 2 2 Sam. 1 23. Infer . 1. Isa. 33. 11. 2 San. 17 7. to 140 Gen. 39 ▪ 3. Psal. 14. 2. Psal. 44. 6. Hos. 14. 3. Acts 8. 2. 1 Joh. 5. 1 15. Joh. 16. 2 Jam. 5. 18. Exod. Heb. 11 34. Rev. 8. 3. Dan. 9. 1 , 2 , 3 , 4. Jonab 2. 1 Job . 15. Mal. 3. 1 Isa. 28. 26 Prov. 21. 30. Job 5. 13. Isa. 44. 25. Psal. 37. 23. Psal 10 14 Jer. 10. 13 Isa. 3. 10. Psal. 25. 9. Job 36. 22. John 6. 45 Psal. 33. 24. 
A47489	----	The everlasting covenant, a sweet cordial for a drooping soul, or, The excellent nature of the covenant of grace opened in a sermon preached January the 29th, at the funeral of Mr. Henry Forty, late pastor of a Church of Christ, at Abingdon, in the county of Berks, who departed this life Jan. 25th 1692/3 and was interr'd at Southwark ... : to which is added, An elegy on the death of the said minister / by Benjamine Keach ... Keach, Benjamin, 1640-1704. 1693 Approx. 158 KB of XML-encoded text transcribed from 30 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47489 Wing K62 ESTC R10226 12425033 ocm 12425033 61807 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47489) Transcribed from: (Early English Books Online ; image set 61807) Images scanned from microfilm: (Early English books, 1641-1700 ; 944:5) The everlasting covenant, a sweet cordial for a drooping soul, or, The excellent nature of the covenant of grace opened in a sermon preached January the 29th, at the funeral of Mr. Henry Forty, late pastor of a Church of Christ, at Abingdon, in the county of Berks, who departed this life Jan. 25th 1692/3 and was interr'd at Southwark ... : to which is added, An elegy on the death of the said minister / by Benjamine Keach ... Keach, Benjamin, 1640-1704. [2], 44, [6] p. Printed for H. Barnard ..., London : 1693. Reproduction of original in British Museum. Advertisement: p. [2]-[6] Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Sermons, English -- 17th century. 2005-04 TCP Assigned for keying and markup 2005-07 SPi Global Keyed and coded from ProQuest page images 2005-08 John Cords Sampled and proofread 2005-08 John Cords Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE Everlasting Covenant , A Sweet CORDIAL for a drooping Soul : Or , The Excellent Nature of the Covenant of Grace Opened : IN A SERMON Preached January the 29th . At the FUNERAL of Mr. Henry Forty , Late Pastor of a Church of Christ , at Abingdon , in the County of Berks. Who Departed this Life Jan. 25th . 1692 / 3. and was Interr'd at Southwark . WHEREIN The ARGUMENTS urged to prove the Covenant of Redemption a distinct Covenant from the Covenant of Grace , are Examined , Weighed , and found Wanting . To which is added , An ELEGY on the Death of the said Minister . PSAL. 89.33 . My Covenant I will not break , nor alter the thing that is gone out of my Lips. By BENJAMINE KEACH , Pastor of a Church of Christ , Meeting at Horsly-down , Southwark . London , Printed for H. Barnard at the Bible in the Poultrey , 1693. To the Congregation at Horsly-down , who were the Auditors of this Sermon , the Author wishes all the Blessings of the Everlasting Covenant , even the sure Mercies of David . Beloved , THE Subject treated on , in this ensuing Discourse , is of the highest Concernment ; and tho' the Substance of what is herein contained , you have heard from the Pulpit , yet I am persuaded , it will not be unpleasing to you , to see those great Truths presented to your view from the Press . Some of you know , that I had not time to go through the Whole of my Work the first time , therefore I insisted again on it , the Lord's Day following ; and yet some Things I have added , which was at neither of those seasons delivered , the better to perfect the Work. I told you , the Text was left me by our honoured Brother deceas'd , on his Death-Bed ; this Covenant being all his Support , Salvation , and Consolation , ( as it was David's ) both in his Life , and at his Death . Nothing like Experience , no Doctrine like to this to die in , ( as some of the Papists themselves have confessed . ) Men may talk of their own Righteousness , and Gospel-Holiness ; yet I am persuaded , they will not dare to plead , in Point of Justification , on their Death-Beds , nor in the Judgment-Day : No , no , 't is nothing but Christ , and his Righteousness , his Merits , can give Relief to a wounded , and distressed Conscience . I have endeavoured to shew , That the Distinction some Men make between the Covenant of Redemption , and the Covenant of Grace , is without Ground , being but one and the same Covenant ; and , That the Covenant of Grace , comprehendeth that between God , and Christ for us , as Mediator about our Redemption , which was as full of Grace , in the first making of it , as in the Revelation , and Application thereof , according to what was promised thereupon , 2 Tim. 1.9 . Tit. 1 , 2. its Rise , and Constitution , was from Eternity , tho' the Revelation , and Publication , was in Time : Christ did not ( as one observes ) purchase a Covenant of Grace for us , to enter into with God ; for the Covenant it self , Christ , and all the Grace , and Glory thereof , lay in the eternal Counsel of God's Will , and accordingly transacted with Christ , as the Representative of all the Elect. This Covenant is the only City of Refuge , for a distressed Soul , to fly to for Sanctuary , when all the the billows and waves of Temptations run over him , or Satan doth furiously assault him : If We fly to this Armory , We can never want Weapons to resist the Devil , nor doubt of Success against him . And now that it may be of Use to you all who shall read it , shall be the Prayers of your unworthy Servant , in the Gospel , BENJAMIN KEACH . THE Everlasting Covenant . A Sweet CORDIAL for a drooping Soul : OR , The Blessed Nature of the Covenant of Grace Opened . Beloved , THE Solemn Occasion of this Assembly , may put us all in mind of our Mortality , Death is certain ; all must dye ( as the Psalmist says ) What Man is he that liveth and shall not see Death ? Can he deliver his Soul from the Hand of the Grave ? Psal. 89.48 . Wicked Men dye , so do the Godly , and as do the People , so do their Ministers , The Fathers , where are they ? and the Prophets , do they live for ever ? Yet there is a vast Difference between the Death of the Ungodly , and the Death of the Godly , &c. But to proceed , the Text I am to speak to , was left me by our Honoured Brother deceas'd , which shews the comfortable Hopes he had in Death , which is that in the 2. of Sam. 23.5 . Although my House be not so with God , yet he hath made with me an everlasting Covenant , ordered on all things and sure : for this is all my Salvation , and all my Desire , although he make it not to grow . My Text contains some of David's dying Words , or Words which he uttered upon the near approach of his Death , see vers . 1. Now these be the last Words of David the Son of Jesse , and the Man who was raised up on high , the Anointed of the God of Jacob , and the sweet Psalmist of Israel . Tho' it may be doubted , whether these Words , contained in the First verse , were uttered by David or not , but rather by the sacred Pen-man of this Book , yet the Words following , 't is evident , were spoke by him , verse 2. The Spirit of the Lord spake by me , and his Word was in my Tongue . I utter not these Words ( as if he should say ) as by my own Spirit , but the Matter is dictated and given to me , by God's Spirit , which is the great Teacher of his Prophets and People . vers . 3. The God of Israel said , the Rock of Israel spake to me ; he that ruleth over Men must be Just , ruling in the Fear of God. Here are laid down the Two great and principal Parts of the Duty of Kings , and Supream Rulers of People and Nations , Justice towards Men , and Piety towards God. vers . 4. And he shall be as the light of the morning , when the Sun riseth , even a morning without Clouds ; as the tender Grass springing out of the Earth by clear shining after Rain . These Words may be applyed to the Good and Righteous Government of any Godly King , &c. but chiefly , no doubt they contain a Prediction of the blessed Effects of the Reign and Kingdom of the Messias , of whom David ( but more-especially Solomon his Son and his Peaceable Kingdom ) was a Type or Figure of . And thus I hasten in order to my Text , with what speed I well could . Although my House be not so with God ; a little first by way of Explication : Although my House be not so with God , how is that ? i. e. 'T is not as a Morning without Clouds , nor as the tender Grass springing out of the Earth , by clear shining after Rain ; for my Morning ( as if he should so say ) has been over-cast , dark and dismal Clouds seem to attend my Kingdom , and my Children have not hitherto been like the tender Grass springing out of the Earth , by the sweet Influences of the Sun , and distillation of Rain , but rather like the Grass that withereth away , or is cut down before its due time : I have not so walked with God , as his infinite Mercies obligeth me to do ; but have had many Weaknesses and Infirmities attending me , Yet he has made with me an everlasting Covenant . Tho' I have broke Covenant with God on my part , yet God will perform his Covenant with me , my Sins ( as if he should so say ) he hath pardoned , his Covenant is everlasting , on his part he will keep it , and the Messiah shall come of the Fruit of my Loins , whose Kingdom shall be as a Morning without Clouds , &c. And his Covenant with me he will not break , nor alter the thing that is gone out of his Mouth , see Psal. 89.32 , 33 , 34. He intimateth , that his House or Family , God had not made to grow , increase , or flourish with that Glory , Peace and Prosperity , as he expected ; nor had he such clear Evidences of God's gracious Presences , and Communion with him in his Soul , as he might have had , had he not sinned , and grieved his Spirit ; but tho' it was thus , yet he saw he was in Covenant with God , and in an everlasting Covenant , ordered in all things , for God's Glory , and for his eternal Good ; and this was all his Hope , he foresaw Christ's Blessed Day , with whom this Covenant stands fast , and this was all his Desire , my Soul only hath Comfort in this Covenant , and desires to build alone upon it : For it is ( saith he ) all my Salvation , I expect Salvation no other ways ; 't is not a part of it , but the whole of it from First to Last ; here began my Hope , and here I stay my self , and will close my Days in the Faith of a dear Redeemer , that shall in due time be revealed , who is my Lord as well as he , shall be , according to the Flesh , my Son , or Off-spring , and this shall be accomplished , although it do not seem to grow , or but small Appearances are manifested as yet , either in me , or in my House or Family . In the Words are Three Parts . 1. Something supposed , ( or taken for granted ) wherein is implyed David's great Grief and Trouble , viz. Although my House be not so with God. 2. Something asserted , which signifies his Faith and Confidence in God , Yet he hath made with me an everlasting Covenant , ordered in all things and sure . 3. A comfortable Inference , or Conclusion from thence ; for this is all my Salvation , and all my Desire , although he make it not to grow . And from hence I shall observe Three Points of Doctrine , 1. Doct. That Darkness , Troubles , and Afflictions , with a decay of Grace , or spiritual Liveliness , may attend the State of Christians sometimes , while in his Life , which they cannot but acknowledge and mourn under the sight and sence of . 2. Doct. That God hath made with True Believers a blessed and well ordered Covenant . 3. Doct. That the Covenant of Grace which is made with Believers in Christ , is an everlasting Covenant , order'd in all things , and sure , and is the only Spring or Fountain of their Salvation , Hope , Desire and Consolation , both in Life and Death . It is the last Proposition or Point of Doctrine I shall now Prosecute , ( judging it may most fitly Answer that which was the chief Design and end of our Honoured Brother deceas'd , in chusing this Text to be opened at his Funeral , from whence he doubtless found so much Comfort under those grievous Afflictions and Trials in his Life , and also at the time of his Death ) Four Things I purpose to do . First , Shew you what this Covenant is , and with whom it was primarily made , and for whom . Secondly , Open the Excellent Nature of the Covenant of Grace . Thirdly , Shew how all a Believer's Salvation , Hope , Desire and Consolation in Life and Death , lies in this Covenant . Fourthly , Shall make some Application of it . Beloved , This Covenant was Primarily made with Jesus Christ , the Second Person of the blessed Trinity , as Mediator , and as the Root , common Head and Representative of all the Elect , or all that the Father hath given to Christ , we read of Two Covenants , an Old , and a New , a First , and a Second , a Covenant of Works , and a Covenant of Grace . The First Covenant was made with the First Adam , for himself and his Posterity , as the common Head of all Mankind , and so also there was a Covenant made with the Second Adam for himself , and all those chosen in him , or all his Seed ; and though this Covenant ( as to Revelation of it ) is called the Second Covenant , yet it was made with Christ for all the Elect Seed , before the World began ; God foreseeing Man would fall from his First Estate , and break his Covenant , and so plunge himself and all his Posterity under Divine Wrath and Misery . Now that there was some Gracious Covenant Transactions , between the Father and the Son , from before all Worlds , about the bringing in and establishment of this blessed Covenant of Grace , for the Redemption of Fallen Man , appears evident from many Texts of Holy Scripture ; see that in Zach. 6.12.13 . And speak unto him , saying , thus saith the Lord of Hosts , saying , Behold the man called the branch , and he shall grow up out of his place , and he shall build the Temple of the Lord , ver . 12. Even he shall build the Temple of the Lord , and he shall bear the glory , and he shall sit and rule upon his throne , and he shall be a Priest upon his throne , and the counsel of Peace shall be between them both , ver . 13. I know , some understand by them both , the Kingly , and Priestly Office of Jesus Christ ; First , That as our great High-Priest , he should offer the great Sacrifice to God , to make an Atonement and Reconciliation for us , and rule as King , and give Laws ; and thus ( say they ) the Peace made for God's People , shall rest between these two , viz. The Kingly , and Priestly Office of Christ ; by his Priestly Office , he shall make their Peace with God , and by his Kingly Office , he shall deliver them from the Tyranny of Sin , and Satan , &c. By Priestly Operation and Undertakings , he shall expiate Sin , and by his Kingly Office he shall subdue and extirpate Sin ; as a Priest he makes Peace , and as a King he maintains that Peace he purchased as a Priest , and protects as a King ; and thus say they , the Covenant of Peace is between them both . — I will not deny , but that this may in part , be intended in the Text , — yet I doubt not but by them both , is also meant the Persons spoken of , viz. The Father and the Son , the Lord of Hosts , and the Man called the Branch ; for , by them , 't is most Congruous certainly , to take it for the Persons , or the two Parties mentioned ; and the Covenant of Peace , it is plain from other Texts of Scripture , was between the Father and the Son ; although I grant the Son on his part , brings it about by his being a Priest , and as a King , sitting and ruling on his Throne , he maintains our Interest : compare this with Isa. 49.3 , 4 , 5 , 6. God calls Christ forth by the name of Israel , ver . 3. Thou art my Servant O Israel , in whom I will be glorified , ( the Name of the Body being given here to the Head , as sometimes the Church bears Christ's Name , so here he bears the Name of the Church , that the Church in Union with Christ , is called Christ ; see 1 Cor. 12.12 . ) as if the Father should so say to the Son , I have fix'd my Thoughts upon thee to be the great Sponsar , and Surety for my Chosen ; and I will enter into a Covenant no more with them , without thou wilt undertake for them , and in their Nature and Stead , satisfie for their Sins , and accomplish all my Pleasure ; so Isa. 42.6 . I the Lord have called thee , and will hold thy Hand , and will keep thee , and give thee for a Covenant of the People , for a light of the Gentiles , to declare my Righteousness ; or , as 't is said , Rom. 3.26 . That God might be Just , and the Justifier of him that believes in Jesus ; that I ( as if God should say ) may appear a Pure , Just , and Righteous God , and so magnifie the attribute of my infinite Holiness , which shines forth in my just and righteous Law , and yet appear also , as I am a merciful and gracious God ; therefore I have called thee whom I long ago entered into a Covenant with , for , and in behalf of them , whether Jews or Gentiles , who are chosen ; and I will give thee to be for a Covenant , or , the Angel of the Covenant , and the Mediator and Surety thereof , in and by whom the Covenant of my Grace is made and confirmed with my People . To this purpose , speaks also Reverend Mr. Pool , in his Annotations on this Place . 2 dly . Also , Christ declares his Agreement and hearty Consent , to undertake in this Covenant as 't is hinted , Heb. 10.7 . Then said I , lo I come ( in the volume of thy book it is written of me ) to do thy will , O God , thy law is in my heart ; my delight ( saith he ) was with the Children of Men , Prov. 8.31 . And this , before the Mountains were settled , before the Hills were brought forth , I was set up from everlasting , from the beginning , or ever the Earth was . He was ordained as the Head , and great Representative of all that shall be Saved , to undertake for them , and dye for them , and to bring many Sons to Glory : he therefore said , he laid down his Life as the Father gave him Commandment ; he was obedient as a Servant , willingly undertook this Work and Office upon him , and so consented , and struck hands with his Father , not for himself but for us , to dye and make an end of Sin , and bring in everlasting Righteousness , Dan. 9.24.26 . He consented to take our Nature on him , a body hast thou prepared me , and to pay our Debts , to perform the Righteousness of the Law , and to be made a Curse for us , to deliver us from the Curse of the Law which we had broke , Gal. 4.4 , 5. The Lord God hath opened mine Ear , and I was not Rebellious , Isa. 50.5 . I readily did and suffered all that he enjoined upon me , I have not turned away mine Ear from any of God's Commands , nor my Feet from going where he would send me , how difficult or hard soever my Work was ; I gave my back to the smiters , and my cheeks to them that plucked off the hair ; I hid not my face from shame and spitting , ver . 6. Question , Is not that Covenant which was made between the Father and the Son ( considered as the latter , is Mediator ) called the Covenant of Redemption , made from all Eternity a distinct Covenant from the Covenant of Grace ? Answ. I Answer , The Stores of Sacred Wisdom , Grace , and Truth , which are treasured up in Divine Revelations , concerning the Nature of God's Covenant , is so mysterious and difficult for us to know , or find out , that it behoveth us to take heed how we too boldly speak , or write about it ; and , yet nevertheless , though the Thing is in it self so sublime , the Mystery of it so great , the declaration of it in the Scripture so Extensive , and diffused through the whole body of it , yet the concernment of it is such , as to our Faith and Comfort , and for the Prevention of Errors and Mistakes , none can be blamed according to their Light , to pry and search into it . I must confess , I have formerly been inclined to believe the Covenant , or Holy Compact between the Father and the Son , was distinct from the Covenant of Grace ; but upon farther search , by means of some great Errours sprang up among us , arising ( as I conceive ) from that Notion , I cannot see that they are Two distinct Covenants , but both one and the same glorious Covenant of Grace , only consisting of Two Parts , or Branches ; for as that blessed Compact doth peculiarly respect Christ's Person as Mediator ; and as he is so considered in the Covenant , I do not say it was a Covenant of Grace to him , for he obtains all by Desert and Merit ; yet seeing God entered into that Covenant with him , for us , as our Head , Surety and Representative , and not for himself singly , considered , it cannot be any thing else but the Covenant of Grace , as well as the Foundation , or primary Spring of all that Grace , and divine Goodness , that the Elect had , or ever shall partake of , or receive from God ; for 't is ( as I may so say ) the opening the Sluces or Floodgates of all divine Love and Mercy , to poor lost and undone Mankind , nay , the Grace of God to us in entering into this Covenant with Christ , as our Mediator from before all Worlds , is doubtless , ground of the highest Admiration to Saints and Angels . And therefore I see not ( I say ) but that they are but one and the same Covenant of Grace , yet so as that Christ has his Part , Work and Reward distinct from us ; he hath all by hard Work , and Merit , that we might have the Blessings he merited freely by Grace alone ; Christ in the Covenant of Grace , is the Mediator , we are those he mediates for ; Christ is the Head , we are the Body , the covenanted for ; Christ is the Surety , we the Poor Debtors and Criminals , he struck hands to satisfie God's Justice for ; Christ is the Redeemer , we the Redeemed ; Christ the Saviour , we the Saved ; Christ is the Purchaser , we are the Inheritance he purchased , and that it might be thus , Christ entered into this Covenant with the Father for us , out of his infinite Grace and divine Goodness ; and it was even like inconceivable Grace and Mercy in God the Father , to find out in his infinite Wisdom , this way , and substitute his own Son in our stead , accept of his Son , prepare a Body for his Son , enter into a Covenant with his Son , anoint and send his Son to redeem us from Sin , Wrath , and Hell. If this Covenant be not the Covenant of Grace , where shall we find it ; God's actual taking us into Covenant , 't is but that we might drink of this Fountain , or rather , that we might have actual Interest in this Covenant , and whatsoever Christ did in time ; or when the fulness of time was come , it was but to put into Execution this Covenant , and to ratifie and visibly confirm this blessed Covenant , that God had made with us in him , before the World began . The Covenant of Grace ( saith Mr. Petto ) was made or established , not only with us , but jointly with Christ and us in him , so as both are within one and the same Covenant ; for the great Transactions with Jesus , yea even the giving and sending of him , and his accepting the Office of a Redeemer , and undertaking for us ; these are all of Grace , as well as what is promised to us , through him . Therefore the Covenant of Grace ( saith he ) must take in all that conduceth ( otherwise than by a meer Decree ) to our Restoration and eternal Life . Petto on the Covenant ; which is recommended by Dr. Owen , Pag. 18. 2. Where do we read in all the Holy Scripture of Three Covenants , viz. 1. A Covenant of Works , 2. A Covenant of Redemption , 3. A Covenant of Grace : Evident it is to all , that the Holy Ghost only holds forth , or speaks but of Two Covenants , a Covenant of Works , and a Covenant of Grace ; the First is call'd , the Old Covenant , the Second , the New Covenant , although both these Covenants had several Revelations , Ministrations , or Editions ; as First , the Covenant of Works was primarily made with the First Adam , and all Mankind in him ; by vertue of which , he was justified by his own perfect Obedience , before he sinned : True , there was another Edition or Administration of it given to Israel , which tho' it was a Covenant of Works , i. e. Do this and live , yet it was not given by the Lord to the same End and Design , as the Covenant was given to our First Parents , viz. It was not given to justifie them , or to give them eternal Life ; For if Righteousness had been by the Law , then Christ is dead in vain , Gal. 2.21 . And again saith Paul , For if there had been a Law given , that could have given Life , verily Righteousness should have been by the Law , Gal. 3.21 . But indeed , it was impossible Life , Justification , or Righteousness , could be by the Law , or by any Law , because Man hath sinned , and is now unable to answer the Law of perfect Obedience , all have sinned and come short of the Glory of God : We must therefore now be justified by the Grace of God , through the Redemption which is in Jesus Christ ; but tho' Man had lost his Power to obey , yet God hath not lost his Power to command . Therefore , as Dr. Owen shews , it ( was added or ) revealed in the Wisdom of God , as instructive ; as also , to shew the Excellency of that State and Condition , in which we were created ; with the Honour that God put upon our Nature : from whence Directions unto a due Apprehension of God and our selves , may be taken or derived . It served to shew what a Righteousness Man once had , and by his Transgression lost , and also what a Righteousness 't is , which the Holiness of God doth require , in order to our Justification in his sight ; for the Law , doubtless , results not from God , as a simple act of his Sovereignty , but also as a Transcript of the Holiness of his Nature and Rectitude of his Will ; for without a sinless , or perfect Righteousness , no Flesh can ever be justified in God's sight ; and therefore , such a Righteousness must either be inherent in us or else , according to the Wisdom and Grace of God be imputed to us and therefore , he chose his beloved Son , and entered into a gracious Covenant for us , with him , that he in our Nature and Stead , as our Head and Surety , might yield perfect Obedience to the Law which we had broke and for which breach , his Justice , by Christ's Death , must be satisfied also therefore the Compact , or gracious Covenant , that was before all World 's made between the Father and the Son , was part of the Covenant of Grace , respecting poor lost and perishing Man , since there was no Redemption without the shedding of Christ's Blood ; hence the Blood of Christ , is called The Blood of the New Covenant . The Father ( saith Mr. Petto ) is Contracting with the Son , Isa. 41.6 . I will give thee fo● a Covenant of the People ; therefore that with the Son ( saith he ) and with the People , is one and the same Covenan● ▪ indeed as that which partaketh of the Nature , or is a part , is put for the whole ; so that with the People alone , even here , beareth the Name of a Covenant , with in the grand Contract with Jesus Christ , as a Branch or Parcel thereof yet both together make up that one Covenant of Grace , as appeareth thus , 1. There is no Scripture Evidence for making these Two Covenants distinct one of Suretyship or Redemption with Christ , and another of Grace and Reconciliation with us : that distinction which some use , is improper , for the Parts of it are co-incident , seeing that , as with Christ , was out of mee Grace also , Joh. 3.16 . And it was promised , that Jesus Christ should be given for a Covenant ; and therefore , it is of Grace , that we are redeemed by him , 2. Tim. 1.9 . There was Grace before the World was , and that must be in the Covenant , as with Jesus Christ which was for reconciling the World unto the Father , 2. Cor. 5.18 , 19 ▪ Col. 1.20 , 21. It is true , Christ is our Surety and Redeemer , not we in our own Persons ; yea , he is our Head , our Lord and King ; and on that Account of his standing in those different Capacities , he hath some peculiar Precepts and Promises appropriated to him , which are not afforded to us in the same manner and degree , yet this hindreth not the oneness of the Covenant with him and us , &c. 3. That Holy Agreement or Compact between the Father and Son , was the Rise , or Spring of the Covenant of Grace , it was made with Jesus Christ , and with us in him ; therefore I see no Reason to call them Two distinct and compleat Covenants , but two Subjects ( as the same Author intimates ) of the same Covenant as with Jesus Christ , it had its Constitution from before all Worlds , or we had a Being , tho' as with us , it has its Application in time after we exist , and are actually in Christ , as part of the promised Seed . 1. The Work of Redemption to expiate Sin , and make Reconciliation ; this was Christ's Work for us . 2. For Application , this is with us by him . 3. He was chosen , Mediator , and undertook the work of Redemption , and so struck up the Covenant from Eternity ; but in time he executed it , and intercedes for our Participation in it , Petto p. 21. 4. Therefore as Adam being a common Person or Head of all his Seed , and we in him fell under Sin , Death and Condemnation , by vertue of the Covenant of Works : made with him ; even so in Jesus Christ all the Elect partake of Grace and Justification unto Life by that one Covenant of Grace made with him ; and in him with all his Seed , he being ( I say ) a common Person or Head to all the Father hath given to him , in the said Covenant ; and indeed , whatsoever was necessary unto our Redemption and Reconciliation he agreed to work it out ; they agree in their end , which was God's Glory , and our Good , ( as by and by I shall , God assisting , shew ) Salvation of the Seed is the grand Design of it , and therefore the highest Grace and Goodness imaginable to us ; and whatsoever we stood , or do stand in need of , in order to Interest by way of Application , is also contained in this Covenant , as it was made with Christ ; as 1. Justification by his Knowledge ( or by the Knowledge of him ) shall my righteous Servant justifie many ; for he shall bear their Iniquities , Isa. 53.11 . and that all his Seed shall have such a knowledge or Faith , God saith , they shall all know me , &c. for he shall bear their Iniquities ; that is , he shall satisfie the Justice and Law of God , and therefore they must be justified or acquitted , otherwise saith Mr. Pool , the same Debt should be twice required and paid : a new Heart is promised to us , Jer. 31.31 . and was not this promised to Christ for us , in the Text I last mentioned , Isa. 53.11 . ( in knowing of God ) is not a new Heart comprehended , in these words he shall see his Seed , the fruit of his travel and anguish he pass'd through ; that is , they shall be made his , by Regeneration , or Renovation , &c. 5. Is not Union with Christ , the only way to the promised Blessings ? and therefore I must say with some of our late worthy Writers , the Covenant is made joyntly with him and us , all the promises of God are in him , ye , and in him Amen , 2 Cor. 1.2 . and shall infailably be made good and accomplished . 6. As Mr. Petto well observes the Covenant expressure from the beginning ran first to Christ , and in him to us . 1. The Promise to Adam , primarily runneth to Christ , as the Woman's Seed , and so to us in him . 2. To Abraham , in thee , and again , in thy Seed shall all the families of the Earth be blessed , Gen. 12.3 . Gen. 22.18 . that this Promise refers to Christ , see Gal. 3.16 . and to us in him , see vers . 29. 3. The Covenant with David runneth to Christ , and also in him to us , Psal. 89.20.28 , 29. I have found David my Servant , my Covenant shall stand fast with him ; when did God find him , Was it not before the World began ? Christ we know , is often called David . But I can't further enlarge on this , I shall therefore in the next place consider what is brought in Opposition to what I have said upon this Account . Object . 'T is objected , First , that the Parties are distinct , in the one Covenant , the Father and the Son are the covenanting Parties ; in the Covenant of Grace , God and Man ; in the Mediatory Covenant , there are two Persons equal : in the Covenant of Grace , there is a superiour God , and an inferiour Man. Answ. 1 st . I would know whether all the Elect were not considered in Christ , and was it not for us that he entered into that Covenant ? Is not the Debter a party with the Surety , and so the Elect a party with Christ ? Did Christ enter into a Covenant for himself ? tho' we say he is the Saviour , the Redeemer , the Surety , and not we ; yet he entered into that Covenant for us , i. e. as our Saviour and Surety , to satisfie for our Sins , and perfect our Redemption ; make us no party in the Salvation of this Covenant ( tho' not the saving or satisfying party ) and all our hopes are gone for ever . Sirs , We shall find the Top Glory of the Covenant of Grace to lie here ; was it not infinite Grace and Goodness that moved God to fix upon this way to redeem us , i. e. to propound , offer and accept of a Surety for us , when he might justly have exacted Satisfaction from us , the guilty Debters and Criminals ? Nay , and to chuse his own Son to be our Saviour and Surety , and was it not infinite Grace in Christ to accept so readily and heartily of it : 'T is plain , here began the Covenant of Grace , i. e. God's entering into a Covenant with his Son for us , and thus is God the Father the efficient cause of our Redemption . 2. I would know whether in the Covenant of Grace God is said to enter into Covenant with Man , simply considered as in himself ; or whether 't is not with Christ , and so in him with us ; if Christ be the Surety of the Covenant of Grace , then God doth not take Christ distinct from us into Covenant with himself : and certainly , our credit was so lost and gone with God , that he would not trust us , with any Covenant-Transaction any more without a Surety , they continued not in my Covenant , and I regarded them not saith the Lord , Heb. 8.9 . I would have no more to do with them in a Covenant way ; therefore all the Promises of Grace are in Christ , all is managed in Christ , even all the whole Will of God , concerning our Salvation ; we are dead till he quickens us , blind till he opens our Eyes ; have stony Hearts , and unregenerate , till he breaks our Hearts and renews us by his Spitit : and was not all this comprehended or included in that Covenant our Brethren call the Covenant of Redemption ? how then can that be a distinct Covenant from the Covenant of Grace ; is dead Man , vile , and depraved Man , capable to enter into a Covenant with God ? and is not the quick'ning and changing of his Heart one great Part of the Covenant of Grace , that God promised upon Christ's Undertakings , that he would do for us , as I have shewed . Object . 2. The time of making these Covenants is different , the Covenant of Grace was made in time after Man had broken the Covenant of Works ; but the Covenant of Redemption was made from Eternity , I was set up from Everlasting , &c. The Revelation of the Covenant of Redemption was in time , but the Stipulation was from Eternity , the Father and Son being actually in Being , and so Stipulators ; the Decree of making the Covenant of Grace was from Eternity , but not the actual Covenant , because there was no Soul to Covenant with . Answ. I wonder at this Expression : was not the Covenant of Grace , ( as I said before ) made with us in Christ , as our Head and Representative before the Foundation of the World ? and was not those Covenanting Transactions as well as the Spring or Fountain of the cause of all the Grace we receive in the Covenant of Grace , upon the Account of what Christ Covenanted to do , and suffer for us , or in our room and stead : True , the Members were not actually in Being , but the Head was ; and if it be not thus , what doth the Apostle mean ? Tit. 1.2 . In hope of Eternal Life which God that cannot lie promised before the World began . It could not actually be promised to us , we ( as they say ) having then no Being ; therefore it was promised to us in our Head : with whom the Covenant was then for us made ? was not Christ set up as Mediator from Everlasting ? Was not then the Covenant of Grace as Ancient ? We were consider'd in him , because chosen in him ; tho' Christ's Redemption was not the cause of our Election , yet we were chosen in him as our Head and Redeemer ; therefore I say , the Stipulation of the Covenant of Grace , was from Eternity , and the Revelation of it was in time , and not till Man had sinned , and broke the Covenant of Works : so that it was more then by Decree and Purpose ; the Covenant of Grace in my Text , is called an Everlasting Covenant , and it may referr before time , as well as after all time ; even from Eternity to Eternity . For none can doubt , but David was a Type of Christ , and so represented in my Text ; the Covenant here spoken of , is that they call the Covenant of Grace , and tho it was Primarily made with the True David , yet so as in him with David the Son of Jesse also ; the very same thing we may see in Psal. 89. I have found David my Servant , with my Holy Oyl have I anointed him , v. 20. he is said to be one chosen out of the People , and one that is Mighty , v. 19. and with him this Covenant is said to be made : My Mercy will I keep with him for evermore , and my Covenant shall stand fast with him ; his Seed also will I make to endure for ever , and his Throne as the days of Heaven , ver . 26 , 29. Now this they confess chiefly respecteth Christ , of whom David was a Figure , and also referreth to that which they call the Covenant of Redemption ; if so , then say I , this Covenant must be the Covenant of Grace , because it was made with David the Son of Jesse , I mean it refers to him in Christ , and the like with all Believers also , as all their Salvation and Desire ; it cannot rationally be supposed , but that David in my Text doth allude to the Covenant mention'd in this Psalm ; although none are actually brought into it , until they Believe , or have actual Union with Christ ; yet made with all Believers in Christ from Eternity . I cannot think they will deny that the Covenant of Grace , that Well-ordered Covenant in all things and sure , was primarily made with Christ and with us , in him as our Head ; and if so , then say I , if that which they call the Covenant of Redemption be distinct and not this , when was the Covenant of Grace made with him for us ? It must either be made before Time , or after Time. Besides , 't is evident , that 't is by the Blood of Christ's Covenant that we are Redeemed . The Father sends out the Prisoners by the Blood of Christ's Covenant ; that is , according to the Sacred Terms and Conditions agreed upon between them both , and sure I am , the Blood of Christ's Covenant , is the Blood of the New-Covenant ; therefore I cannot see that that which they call the Covenant of Redemption , is a distinct Covenant from the Covenant of Grace . Object . 3. The Conditions are different , Death and Satisfaction for Sin was the Condition of the Covenant of Redemption . Faith is the Condition of the Covenant of Grace : Death required on Christ's Part , Faith required on Man's Part ; the giving Christ a Seed , and Eternal Life to that Seed , is the Condition on God's Part to Christ ; the giving Eternal Life only to the Party Believeing , is the Condition on God's Part in the other . So that the Reward in that Covenant , is larger than the Reward promised to us in the Covenant of Grace . In the Covenant of Grace , the Condition runneth thus ; Believe in the Lord Jesus Christ , and thou shalt be saved ; in the Covenant of Redemption , the Condition runs thus : Make thy Soul an Offering for Sin , and thou shalt see thy Seed . Answ. I wonder at the Learned Author , who makes these Distinctions , I cannot be of his Mind , I rather judge the difference in the Covenant of Grace or Covenant of Redemption lies here , viz. Christ had some great Work to do , ( as the Condition of this Blessed Compact with the Father ) on , and in the behalf of his Elect , which was Peculiar to him , i. e. he was to die , and make Satisfaction to offended Justice ; he , in the Covenant of Grace or Gospel-Covenant , merited all for us , so that we might have all freely given to us through the Redemption of his Blood , &c. 1. Christ work'd for Life , but we work not , but believe on him that justifies the ungodly . 2. Christ hath not what he hath by Grace , but by Desert ; but tho' our Saviour had his Reward in the Covenant on meriting Conditions , viz. upon his Perfect Obedience to the Law of Works , and being made a Curse for us , and so made a plenary Satisfaction to God's Justice for our Sins : yet pray what was his Reward ? Was he sure or certain of any one Soul , as the Reward of all this hard Work and Sufferings ? &c. Why , this Author tells us , he shall see his Seed , or have a Seed ; that is , he shall have all the Elect brought in , and united to him , viz. be sure of them , or have this certain Reward , ( and not left on uncertain Conditions of Faith and Obedience to be performed by the miserable , depraved and wretched Creature , ) which Condition we could not perform ; and if this be so , then the Father must bring us in , or draw us to Christ ; for except he does that , no one Soul can come to him as Christ himself positively affirms , Joh. 6.44 . No man can come to me , except the Father which sent me , draw him : and from hence I ask , whether Power to perform that , which they call the Condition of the Covenant of Grace was not included , or comprehended in the Covenant of Redemption ? And if so , how could they be Two distinct Covenants ? certainly , in it there was infinite Grace shewed towards us . 3. As to the other Condition in the Covenant of Redemption , it being larger to Christ , than that in the Covenant of Grace . I answer , as the Covenant was primarily made with Christ , it was made with him for all the Elect , as their Head and Surety ; and therefore , it must needs be larger as well as it was a meriting Reward : but as we are concerned in the same Covenant , we have nothing as a Reward , because we work not ; and as considered as particular Persons , 't is enough our own particular Souls and Bodies shall be eternally saved , who are united to him as the Reward of his Work : the Condition therefore being made to him as the Head of the whole Body , it must needs be so large and extensive ; but as to the particular Members , that can't comprehend more than he or she that believes as a part of the Seed which he was to see ; 't is enough therefore , that we are the Saved , the Redeemed , and not the Saviours or Redemers of others . But if by Vertue of the Covenant of Redemption we are not Redeemed , call it no more the Covenant of Redemption — therefore — 1 st . I would know whether Faith which is called the Condition of the Covenant of Grace , was not the Fruit of Christ'd Suffering in pursuit of that Holy Compact ? and is it not particularly implyed in those Words , he shall see his Seed ? but if they be adult Persons , he can never see them if Faith be not given to them ( unless the Holy Spirit , that great Promise of the Father be given to them ) whereby they are enabled to believe , I will put my Spirit within them , Ezek. 36.27 . I will put my fear into their Hearts , a new Heart will I give them , and a new Spirit will I put within them ; I will pour my Spirit upon thy Seed , Isa. 44.3 . Thy Seed , Who doth he speak to ? why , to his Servant , doth not these Promises referr to that Covenant made with Christ , which you call the Covenant of Redemption ? and was not Christ assured by the Father , that these Promises should be made good to his Seed ; and yet t is evident they belong to the Covenant of Grace , therefore I see not how they can be Two Covenants distinct from each other . Obj. 4. Christ is the Mediator of the Covenant of Grace , but not the Mediator of the Covenant of Redemption , but a Party ; he was the Surety of the Covenant of Grace , the Covenant of Redemption had no Surety , the Father and the Son trusted one another upon the Agreement : the Covenant of Grace is confirmed by the Blood of Christ ; but we cannot say that the Covenant of Redemption was confirmed properly by that Blood , any more than as it was a necessary Article in that Covenant . Answ. All that can be said ( as I conceive is this ) viz. our Lord Christ when he first entered into the Covenant with the Father for us , to bring in , and accomplish the Covenant of Grace , agreed then to be Mediator and Surety of this Covenant : There are some Transactings where Suretyship is requir'd , which a Surety must do , i. e. he must accept and freely and readily agree to do all that is necessary to be done which the Creditor requires , and the Nature of the said Covenant calls for : yea , and some things that peculiarly belong to him , as Surety . And so it might be here about those glorious and gracious Transactions between the Father and the Son , about the compleating the Covenant of Grace concerning the Elect , and ( indeed the greatest Expressions and Demonstration of God's Grace to us appeared in those Covenant Transactions , and all the good we receive ( I say again ) by he Covenant of Grace are but the Fruits and Product of the Covenant , as it was made with Christ our Head , Mediator and Surety ; but among Men , those Things and Covenant Transactions between the Creditor and the Surety , which peculiarly appertain to him ; in which , nevertheless the poor Debtor is mainly concerned ▪ it being such things that must be performed by the Surety for him , or he can have no Benefit by the said Covenant ) are never called a Covenant distinct in it self from that it refers to , and is a Branch of ; or however there is no need of such a formal distinct Covenant , between each covenanting Parties ( as primarily considered ) when the Covenant which those Transactions refers to , was immediately made . For I know not of any other Covenant of Grace made with Christ for us about our Salvation , but that which they call the Covenant of Redemption , distinct from it , and to say that God entereth into a Covenant of Grace with us , as simply considered in our selves , without Christ being the Chief and Primary Covenanting Party , in our behalf , is of a dangerous Nature to ●ffirm , and must not be admitted of , as will appear hereafter . Besides , the Mediatory Covenant , or that in which Christ is Mediator , is called the New Covenant , or Covenant of Grace , as the term Mediator clearly holds forth ; which Covenant to confirm , he shed his own Blood , and the Original making of that Covenant , was at that time , and by that Compact between the Father and the Son for us ; for Christ , for himself , had no need to become a Mediator , or to enter into any Covenant with the Father ; therefore , I know not what these Mens nice Distinctions signifie , unless it be to amuse the World , except it be for a worser purpose , viz. To confirm their new Notion of a conditional Covenant of Faith , and sincere Obedience . 3. The Distinction lies not in Two Covenants , but in the distinct Parts of the said one entire Covenant ; one part as it referrs to Christ , the other as it respecteth us in the Applicatory part of it by his Grace . 2. Also , in respect of the time of the making of the Covenant , and the Revelation , Execution , and the Application thereof . 1. Christ in the Covenant , First Articled with the Father , to be a Mediator , and in the Execution of the Covenant , actually discharges that Office , and the like , as a Surety . Obj. 5. Christ performed his Part in the Covenant of Redemption : and by vertue of his Mediatory Covenant , performed the Covenant of Works , but he did confirm , not perform , the Covenant of Grace . Answ. This is the worst of all , and it seems to be calculated , rather to unfold Arminianism , then to establish sound Divinity . 1 st . Hath Christ performed his part so in the Covenant of Redemption , that he hath no more to do , by vertue of his Mediatory Covenant ? God forbid , he hath not yet delivered up his Kingdom to the Father . I shall now give you my Reasons ( under this particular Branch ) why I accept and argue against the Notion of Two distinct Covenants . What says the Arminian , viz. Christ hath performed or fulfilled the Covenant of Works , and made such a full Satisfaction for the breach of the Law , so for all the whole World , that no Man is under the Curse of it , but that all are Justified from that ; and he hath put all Men into a capacity to be saved , if they perform the Condition of the Gospel , i. e. Repent , Believe , and live a godly Life to the end of their Days , which God hath given all Men Power to do , if they do but exercise that Power : Christ hath put all Men on their Feet again , and hath made the Condition possible , if not easie , for all to be saved . Christ is not to perform the Condition of the Covenant of Grace , tho' he did perform , and so take away the Law of Perfect Obedience , or is the end of the Law , for Righteousness ; but let them read the whole verse , 't is but to every one that believes , and sure they forget that all Men are dead in Sins and Trespasses , and must by Christ have a Principle of Spiritual Life insused into them , before they can live , move , or believe in him , Can Man change his own Heart ? or , Will that Grace , God affords to all Men do it ? What short of Almighty Power can form the Image of God in the Soul , or create us again in Christ Jesus ? 2 dly , And what is it , which our new Doctrine ( in opposition to the antient Doctrine , on which Saints formerly built all their Hope and Salvation ) doth hold forth ? Why , Is not the purport of it this ? i. e. Christ as Mediator , hath so far satisfy'd for the breach of the Law of perfect Obedience , or given to God such a valuable Recompence , that he might justly wave , and not exact or execute the Law of Works , or hath relaxed the Severity thereof , and taken it away , and hath obtained and given , as he is a Law-giver , or Govenour , a milder Law of Grace ; and if Men perform the Conditions of Faith , and sincere Obedience , or Faith and Gospel Holiness , they shall be Justified and Saved ; so that our Right to Life , and the Favour of God , Peace of Conscience , and Hope of Salvation , do depend upon our Obedience to the Gospel , or New Law , and this Christ hath purchased , should be accepted as our Righteousness , by which we must be Judged . They deny not , but that the Merits of Christ are the Cause of this Gospel Law ; his Righteousness imputed , is the Cause for which we are Justified ( or rather , 't is for his Sake ) we are Justified and Saved , when we do answer the Rule of the Gospel . I have heard them Preach and have read their Books , and if this be not , in part , what they say , I do not understand them , 't is such a Mystery of , &c. However , Christ hath done and performed his part in the Mediatory Covenant ; the Law of perfect Obedience cannot hurt us , if we conform to the Rule of this milder Law , which Christ doth not perform for us , &c. What do they mean ? Is it this ? i. e. Christ doth not believe for us ; Who says he doth ? but 2 dly , Hath not he obtained Grace for us , to enable us to believe ? Is not he the Author and Finisher of our Faith ? Doth not he begin the good Work in us , and will he not perform it unto the end ? St. Paul affirms his Confidence in him , that he would do it , Phil. 1.6 . And doth not performing imply a Covenant or Promise he has made to do it ? If so , then it appears Christ hath more to do for us , then only his performing the Covenant of Works , and confirming the Covenant of Grace . Doth he not say , Other Sheep I have , which are not of this fold , and them I must bring , Joh. 10.16 . Must bring , Doth not that Obligation that was upon him , referr to the Covenant made with the Father ? and again , he saith , All that the Father hath given me , shall come unto me , Joh. 6.37 . And that it is his Father's Will that sent him , that of all that the Father hath given him , he should lose nothing . Is not Christ the Mediator ? ( as I have said before of Two ) i. e. Is he not to bring us to God , as well as God to us ? Who can remove that Enmity that is naturally in our Minds against God , Rom. 8.7 . but he only ? Why is Christ called a Quickening Spirit , and so full of Grace ? Is it not that he might Quicken us , and Communicate of his Grace to us , as he is our Head and ( Mediator ) and we his Members ? Can we subdue the Powers of darkness , or break Satan's Chains ? are we stronger than the strong Man ●rmed ? Math. 12.29 . Must not Christ perform all these things for us ? or , Doth not the Performance of all this , belong to the Covenant of Grace . 3 dly , I suppose the Mistake lies here , viz. Our Authors do only insist upon , or speak of the Application of the Covenant of Grace ; true , Christ as Mediator , performed the Covenant of Works for us , without us ; he alone , in his own Person , did that , and I must say , he doth not so perform the Applicatory part of the Covenant of Grace , for we act with him , but how ? even as we are acted and moved , like as when our Saviour , quickened Lazarus , he then arose and had Life and Motion , and could come out of the Grave ; so when he hath quickened us , who were dead in Sin , when the dead hear the voice of the Son of God , by his Spirit they then can act and move , can believe and obey , and do for God from a Right Principle , and to a Right End. Is it not said 't is God that worketh in us to will and to do of his own good Pleasure , Phil. 2.13 . And doth not David say , he would cry to the Lord that performed all things for him , Psal. 57.2 . Pray let me here note Four Things , as touching the Covenant of Grace . 1. The Time when 't was made with Christ for us : and that was from eternity . 2. When it was first revealed ; and that was to our First Parents as soon as they fell , and broke the Covenant of Works . 3. When it was executed , confirmed , and touching the outward Dispensation of it , took its rise or beginning ; it was executed by Christ as our Head , when he came into the World , in part , i. e. in his Life , and ratified and confirmed by his Blood : and the rise or beginning of the outward Dispensation of it , was at his Death and Resurrection , when the Old Covenant ceas'd or was abrogated . 4. When and how are we said to have it made with us , or performed to us actually and personally , so as to have real Interest in all the Blessings and Privileges thereof ? ( For as it respecteth us , it only contains free and absolute Promises , like the Waters of Noah : And not a Law of conditional Faith and Obedience to be performed by us ) Now we have not actual Interest in it , and so personally it cannot be said to be made with us , until we have actual Union with Christ , and do believe in him : For want of these Distinctions , I fear some Men run astray . For it seems as if some Men would have us believe , that the Covenant of Grace in the latitude of it , is but that merciful conditional Covenant of Faith , and Gospel Holiness , that God is pleased to enter into with us , and we with him , in our Baptism , and if we perform that Covenant to the end , we shall be Justified and Saved ; nay , and so far as we do act in sincere Obedience , so far , we are already Justified ; and if this be the Notion of these Men and that we must believe , as they do ) then say I , we are not under Grace , but under a Law that will keep us in Doubts and Bondage as long as we live ; and if we have no other Righteousness than this , which is either within us , or wrought by us , we shall certainly drop down into Hell when we come to die . 4thly . And by making the Covenant of Redemption distinct from the Covenant of Grace , ( in respect of what I am now speaking of ) I fear it lay● a Foundation for those Errors which are got among us ; as if we are to enter into a Covenant with God without Christ's undertaking for us , as our Surety : for say they , Christ did perform the Covenant of Works , but doth confirm , not perform the Covenant of Grace . What is the Purport of this Doctrine , as it is improved by our new Methodists ? Why , this , viz. In the Mediatory Covenant , Christ made God amends for our breach of the Law of Perfect Obedience by himself alone and for himself , that so he might be a fit Mediator , and merit a New Law of Grace of sincere Obedience ; which New Law or Covenant he confirmed by his Death , ( so that God now enters into a Covenant with Mankind again ) and if we perform the Conditions of it , we shall thereby assuredly have Justification and Eternal Life . Not that Christ in the Covenant of Grace hath undertaken to perform it for us , but hath left us to work out our Salvation our selves , though not without the Assistance of the Holy Spirit ; and thus Christ is our legal Righteousness in his Mediatory Covenant , yet so too , that by his Merits we have all Gospel-Blessings — How is that ? Why thus , i. e. he merited the New Law of Grace , by satisfying for the Law of Works , or as Mediator , gave God a satisfying Recompence for our breach of it : but our inherent Faith and Gospel-Holiness with Christ's Merits ( as before ) is our Evangelical Righteousness , by which we are justified . And this is the dangerous Consequence ( which I perceive ) does attend the allowing of the distinction of two Covenants , which at once ( in my Judgment ) tends to overthrow the Nature of the Free-grace of God in the Covenant of Grace , which is ordered in all things and sure , as it was made with Christ for us . Obj. 6. By the Covenant of Redemption , Christ could challenge his Reward upon his own Account ; but in the Covenant of Grace , Believers have a Right to the Reward only upon the Account of Christ ; there is an intrinsick Worth in the Obedience of Christ , whereby he merited ; for there was a Proportion between it , in regard of the Dignity of his Person : but there is no intrinsick Worth in that Grace , which is the Condition of the Covenant of Grace , to merit any thing : there was a Condition of a valuable Consideration required of Christ : the Condition required of us hath no valuable Proportion to the Greatness of the Reward , the Reward was of Debt to him , &c. 1. Answ. I would know what that Reward is which Christ doth challenge , is it not Grace , Righteousness and Eternal Life for all the Elect ? True , we merit nothing ; but did not Christ merit all for us ? Did he merit for himself , and for us only a conditional Covenant ? as I shewed before . 2. And may not Believers in Christ lay claim to Christ's reward ? i. e. the Blessings purchased by him as the Fruits of his Merits in a way of Righteousness and Justice , upon the Account of Christ's Undertakings , as well as in a way of Grace and Mercy : what saith the Apostle , 1 Joh. ● . 9 . God is faithful and just to forgive us , &c. which ( saith our Annotators ) more strictly taken , permit him not to exact from us a Satisfaction , Which he hath accepted in the Atonement made by his Son , in his own way ●●plyed , and on his own Terms to be accounted to us , that he will not fail to forgive us our Sins , &c. 3. Still the Distinction must ( as I conceive ) run thus , i. e. Christ had his part in this one Covenant , by Merit he is the Saviour , we have our part in it freely by Grace , being the saved ; and what though there is no intrinsick Worth in that Grace which we receive in the Applicatory Part of the Covenant , in order to our actual interest therein : yet there was an intrinsick Worth in his Merits that purchased that Grace for us , and doth not the intrinsick Worth and Merits of Christ appertain to the Covenant of Grace , as it was with him for us as our Mediator and Redeemer ? Nay , and is it not from hence Faith and all other Grace is given to us , and cannot Christ challenge of the Father all those he became a Surety and a Redeemer for in the Covenant ? The chief Grace still ( say I ) lies in that you call the Covenant of Redemption , and distinct from the Covenant of Grace . Obj. 7. The Mediatory Covenant respects others as well as Christ , viz. his Seed ; and giving them Glory : but in the Covenant of Grace , the Promise respects only the Particular Person that believes , answering the Terms of the Covenant , &c. Answ. 1. I see not but here they give away their Cause , and contradict themselves in respect of their first Objection ; it appears now they see there were more than two single Parties concerned in the Covenant of Redemption : they here assert , it respects others as well as Christ , viz. All his Seed . 2. We have shewed how none but particular Persons who believe , are concerned in the Application of the Covenant of Grace . — But 3. Doth not the Scripture say Christ is the Mediator of the New Covenant , viz. the Covenant of Grace ? And doth not this respect as they confess , all his Seed ? and can any perform the Terms of this Covenant without Christ , in the Execution of his Office as our Mediator and Surety ? He is our Saviour in the Covenant of Grace , that was his Work , his Part ; and so consequently he ingaged , and will quicken us , renew us , save us , and bring all the Father gave him , to Glory . Obj. 8. If the Covenant of Grace and that of Redemption were the same , then Christ should be both the Testator and a Party : A Testator maketh not a Will to bequeath Legacies to himself . Answ. There are divers Disparities between other Testators and the Testatorship of Christ. 1. A Testator among Men , cannot be a Witness to his own last Will and Testament ; but so is Christ : he is given by the Father for a Witness to the People of all those Gospel or Covenant-Blessings , he himself a Testator of his own last Will and Testament bequeathed to all Believers● he witnesseth these things are his Will , as well as the Father's , and he is the true and faithful Witness . 2. A Testator among Men , cannot Enjoy or Possess that Kingdom ▪ Estate or Inheritance himself after his Death , which he hath given away ▪ but Christ the Spiritual Testator , tho' he hath given the Possession of Glory , &c. to Believers by his last Will and Testament ; yet is he a Co●Heir of the same Glory and blessed Inheritance himself , and shall possess it joyntly with them . A Testator among Men , can't see his own Will executed , but he leaves it to others to be Executors of it : but Christ , by his Spirit , sees his Will executed for tho' he was dead , He is alive ; and behold , he liveth for evermore : he is also a Party with us , he is the Head , we are his Members ; and now to close with this , consider the Covenant of Grace was first made with Christ , and with us in him ; thus it runs , i. e. Christ purchases and we possess ; Christ in this Covenant obtains all by his Work and Merits , we have all of meer Grace : 'T is Grace in the Original , in the first making of it with Christ for us ; 't is of Grace in the Execution of it , Confirmation , Publication , and in the Application , in order to our actual Interest . From the whole , it appears that Covenant they call the Covenant of Redemption , contains the whole Summ ; even Matter and Form ▪ Condition and Promises of the Covenant of Grace : in that Covenant is contained all the Grace God hath promised , and which we receive ; all is obtained upon the Account of Christ's satisfying for our Sins , and so all the Promises of Grace and Salvation run to us in him : no Love , nor Divine Goodness is manifested to us but in and through that Covenant : therefore not two , but one and the same Covenant ; so that the Covenant of Grace it appears , was made by the Holy God , in the Person of the Father , with us in the Person of the Son ; mind that Text , Who hath saved us , and called us with an holy Calling , not according to our Works , but according to his own Purpose and Grace , which was given to us in Christ Jesus , before the Work began , 2 Tim. 1.9 . But to proceed 2dly . I shall open the Excellent Nature of this Glorious and Everlasting Covenant ▪ 1. 'T is , you have heard , all of Grace , as it respecteth us , tho' Jesus Christ paid dear for it ; he procured all the Blessings of it for us , by his Merits ▪ i. e. by his Perfect Obedience and Suffering : By Grace ye are saved through Faith , and that not of your selves , it is the Gift of God , Ephes. 2.8 . not of Works ; lest any man should boast : for we are his Workmanship created in Christ Jesus to good Works , r. 10. not by Works of Righteousness that we have done , but by his Mercy he saved us , Tit. 3.5 . 2. 'T is as it appears from hence , an Absolute , and not a Conditional Covenant : not if we do this and that , viz get a new Heart , and perform the Condition of Gospel-Holiness and Obedience , we shall have pardon and ●e justified ; no , but otherwise : He that worketh not , but believeth on him that justifieth the ungodly , his Faith is counted for Righteousness , Rom. 4.5 . all is freely of Grace through Christ's Merit , I will take away the Heart of Stone , and give them a Heart of Flesh , a new Heart I will give them , and ● new Spirit I will put within them : I will be their God , and they shall be my People . Now 't is question'd , ( saith Reverend Cotton , ) whether the Promise wherein the Lord giveth himself , be Absolute or Conditional ? Faith to receive Christ is ever upon an Absolute Promise . If you will say , it is a Promise to a Condition , what kind of Condition was it ? There is no Condition before Faith , but a Condition of Misery , a lost Condition ; or if a gracious Condition , it is a Condition subsequent , not pre-existant , no Condition before it , whereby a Man can close with Christ : and if it was a Condition after Faith unto which the Promise was made , then Faith was before ; and thatsoever followeth Conversion , is no ground of Faith , but a fruit and Effect of it : therefore I say , our first coming to Christ cannot be upon a Conditional , but an Absolute Promise . And indeed ( saith he ) if ever the Lord minister Comfort unto any Man , true Comfort upon good grounds , it is built upon a Promise of Free Grace , 〈…〉 be unto Justification received : it is true indeed , a gracious Qu●●●●●tion and a Promise to it , may give a good Evidence of its Aposteriore : Cotton's Treatise of the New Covenant , p. 56 , 57. and again ( he saith ) God doth give himself in working Faith , before Faith can be there ; and therefore it is the Fruit of the Spirit that Faith is wrought in the Soul , and this Faith doth receive the Presence of the Lord Jesus Christ himself by his Spirit , and doth receive also Justification and Adoption : Again ( saith he ) a man is passive in his Regeneration as in Generation , only the Lord giveth us his Spirit and that doth unite us unto Christ , which is received by Faith , together with Justification ; and yet by the Act of Believing we are justified , also Gal. 2.26 . that is manifested to be justified in our own Consciences , p. 55. thus far Mr. Cotton . What are we able to do , when dead in Sin and Trespasses ? Can we believe before the Habit is infused from whence the Act proceedeth ? or move before we have Life or are quickened ? 3. It is a well ordered Covenant : for that Covenant that is ordered in all things , is well ordered , &c. but to make this further manifest , I shall shew you that 't is well ordered , 1. In respect of God ( I mean ) for his Glory , in all his glorious Attributes . 2. 'T is well order'd in respect of the Glory clear Revelation , and Manifestation of the Three Persons in the God-Head , that bear witness in Heaven , the Father , the Word and the Spirit ; these Three are One in Essence , yet three Subsistances . 3. 'T is well order'd to confound and destroy the grand Works and Design of the Devil . 4. 'T is well order'd in respect of God's Holy Law , that the Sanction and Honour of the Law might not be lost or suffer the least Eclipse . 5. And lastly , 't is well order'd for our good . A little briefly to each of these . First , His Covenant is well order'd , in respect had to the Glory of all God's Attributes . 1. The Sovereignty of God shines forth gloriously in the Contrivance and bringing in this Covenant ; for God he having Absolute Dominion for ever over the Works of his Hands , to dispose and determine them as seemeth him good ; and doubtless to manifest his own Sovereignty , he created both Angels and Men ; And part of the first sinning against him , he leaves for ever under that Wrath and Misery they brought upon themselves ; and the other he determined out of his Sovereignty to confirm in their Primitive State. And also part of Mankind he left under that Wrath they brought upon themselves by original and actual Iniquity , and affords no eternal Redemption to ; and indeed , 't is only Sovereign Grace he afforded a Saviour for any of the Off-spring of fall'n Man : for he was not under any Obligation to enter into a Covenant for any of them , any more than he was not to redeem the fall'n Angels : he would therefore have been just , if he had let us all have perished under Sin , and his own fearful Wrath , as he dealt by them . 2dly , His infinite Wisdom shines forth in this gracious Covenant , and hence the Gospel is called the manifold Wisdom of God , Eph. 3.10 . which may refer to the whole Oeconomy of our Redemption , as also to the several Forms and Manners of God's revealing of it to his Church and People : 't is called the Wisdom of God in a Mystery , even his hidden Wisdom which was ordained before the World began to our Glory , 1 Cor. 2.7 . Divine Wisdom hath admirably in this Covenant mixt all the Attributes together with unexpressible Sweetness and exact Harmony , that Justice cannot triumph over Mercy , nor Mercy glory over Justice , but they meet together and sweetly kiss each other , and it was infinite Wisdom , ( I say ) that found out this way : therefore 't is hereby wonderfully glorified in the sight of Men and Angels . 3ly . God's Divine Love , Mercy and Goodness to lost Man , to admiration is displayed hereby , God so loved the World , that he gave his only begotten Son , &c. Joh. 3.16 . rather than Mankind should be utterly lost , he will enter into a Covenant with his own Son , and substitute him our Mediator , Head and Surety to satisfie for our Sins ; and be made a Curse for us : that so by his own Free-Grace through the Redemption that is in Jesus Christ , we might be reconciled , justified and eternally saved i. e. by his Merits and Righteousness imputed to us : there was nothing in Man to oblige God to pity him , we were his Enemies , when Christ died for us ; and he offered and propounded this glorious Contrivance of his Wisdom to his Beloved Son in the Covenant of our Peace , out of his infinite Love and Goodness , as seeing us fall'n , and lying in our Blood , it was as we were in that woeful Condition he first loved us , and as the Effects of that Love entered into a Covenant with the Son for us . 4thly . His Divine Justice and Infinite Holiness shines forth hereby also , that God might be Just , and the Justifier of him that believeth in Jesus , Rom. 3.26 . that is , that God might appear to be Just as well as Gracious : true , God had been just if Mankind had been left for ever under his divine Wrath and Vengeance ( as it is upon the fall'n Angels ) but then his Mercy had for ever been veiled , and had never appeared to any of his Creatures ; and yet that Justice might not suffer the least Eclipse or lose any of its Glory , Christ shall bear our Sins upon his own Body on the Tree , and suffer that Wrath that Justice denounced upon the Sinner for the Breach of the Holy Law. God can as soon cease to be God , as cease to be Just ; nor could any Justice or Righteousness justifie us , but that which is Pure and Spotless , or without Sin , ( Justice is not to be consider'd in God , as 't is in Man ; who can forgive , without requiring Satisfaction wherein he hath been wronged ? ) The Law was but a Transcript or written Impression of his Holy Nature , and discovers what a Righteousness it is we must be found in , if we are ever justified in his sight . If God had not been gracious , he had not accepted of a Substitute , and if his Justice had not been satisfyed , and his Wrath appeased , he had never raised this Substitute from the dead . This Crucified Redeemer ( saith Reverend Charnock ) only was able to effect this Work ; he was an infinite Person , consisting of a divine and humane Nature , the Union of the one , gave Value to the Suffering of the other ; the Word of God was past in his threatning , his Justice would demand its right of his Veracity : a Sacrifice there must be to repair the Honour of God , &c. Justice must have Satisfaction , the Sinner could not give it without Suffering eternal Punishment : Christ then puts himself into our place , to free us from the Arrest of Justice — So that now God can pardon the Sins of Believers with the Glory of his Righteousness , as well as of his Grace ; and legally justifie a believing Sinner without the least impeachment of his Justice . 5thly . God's divine Power and Omnipotence also , is exalted by this Covenant ; in his raising up a poor fall'n and lost Creature , sunk as low as Hell ( under the weight of fearful Guilt and Wrath , lying under the powers of infernal Spirits ) to dwell with him in the highest Heavens for ever : but God's Power , doth not only appear in respect of that glorious Conquest Christ obtain'd over Sin , Satan , and Death , at his Resurrection , in the actual Execution and Accomplishment of his holy Compact , with the Father without us ; but also in working in us , by his putting forth his Almighty Power in working Faith in our Souls , after the same manner that he wrought in Christ , when he raised him from the Dead , Eph. 1.19 , 20. he raised us with Christ from the Dead , when Christ was rais'd vertually , as he was our Head ; and also doth actually quickens us , and raises us up by his Spirit , Eph. 2.1 , 2. destroying those evil and vicious Habits , Sin and Satan had infused into us , and so bingeth us out of Darkness into Light , and from the power of Satan , unto God. 6thly . God's Veracity and Faithfulness shines forth also hereby : his threatning is made good upon us in Christ's undergoing Death and the Curse , due to us for our Sins ; as also in making good what he sware to the True David , and promised to his Seed , in sending of his Son , when the fulness of time was come , made of a Woman , made under the Law , to redeem them that were under the Law , Gal. 4.4 . the Woman's Seed hath bruised the Head of the Serpent : so much as to this . — But , Secondly , In this Covenant there is a clear Revelation or Manifestation of the Three Persons in the Deity , and their Glory doth equally and joyntly shine forth : every one acting a part in it under the Old Covenant , there was but a dark Discovery of God personally considered , tho' it was made known as soon as the Covenant of Grace was manifested to Man ; in the Gospel , is a full Declaration of their distinct Personality ; the Father sending the Son as a Mediator , the Son dying for our Sins , and the Spirit sanctifying our Souls : the Father by eternal Generation begetting the Son , the Son begotten of the Father , and the Spirit proceeding from the Father and the Son ; yet all Three are but one and the same God. But to proceed . 1. The Glory of God the Father shines forth in the Covenant of Grace ; for the Father is holden forth as the Primary , and efficient Cause , ( in his Wisdom , Grace and Love ) of our Salvation , and of all those Blessings of Peace and Reconciliation we have therein : All things are of God , who hath reconciled us unto himself by Jesus Christ , 2 Cor. 5.18 , 19. God was in Christ , reconciling the World to himself . Tho' the whole Trinity are concerned in our Salvation , yet ( as our Protestant Writers observe ) each Person acts a distinct Part in it , the Father chose and substituted Christ to do this glorious Work , and accepted him in our stead , as our Surety and Saviour ; God the Father prepared him a Body , a Body hast thou prepared me , Heb. 10.5 . he sent him also into the World , ( as our Saviour asserts ) many times in the Gospel Recorded by St. John , the Father anointed him with the Holy Spirit above his fellows , to undertake for us in this Covenant , the Spirit of the Lord is upon me , because he hath anointed me to Preach the Gospel to the poor , &c. Luk. 4.18 . the Father calls him his Servant , whom he upheld and strengthened in doing that great Work , and he is said to be raised up from the Dead by the Power or Glory of the Father : the Father is indeed represented as the injured Person , he had therefore the only Right to offer and fix on such Terms which the Purity of his Holy Nature , and Honour of his Sovereign Majesty , required as rightful Judge and Governour ; had not the Father chosen , accepted and approved of him for doing of this great Work , his undertakings could not have availed us to the Salvation of our Souls ; besides the Glory of God the Father must not be eclipsed , while we exalt the eternal Son in our Redemption : all the Benefit therefore we receive by the Blood and Merits of Christ , are ascribed to the free Grace of God the Father , after that the Kindness and Love of God our Saviour appeared , Tit. 3.4 . the Father chose us in Christ , as well as gave him for us , and commanded him to lay down his Life to redeem us . 2dly . This Covenant is so well ordered , that the Glory of Jesus Christ is magnified herein wonderfully . 1. In that herein he is proclaimed the Only True God , by whom the World was made the Brightness of the Father's Glory , and express Image of his Person , Heb. 1.3 . and when he brought him into the World. he saith , and let all the Angels of God Worship him . Now Divine Worship appertains to none but to him that is God by Nature . 2 , Christ's Love shines forth in this Covenant , as well as his Deity , or Godhead ; in his ready , gracious and voluntary Acceptation of that glorious Design of saving us miserable Creatures ; it was Christ who wrought out the Garment or Robe of Righteousness for us , tho' the Father prepared him a Body to do it : Christ kept the Law of the first Covenant , for us , and overcome all our Enemies hence he said , Be of good chear , I have overcome the World , Joh. 16.33 . why should we be of good chear upon his overcoming the World , if it was not for us , and to assure us that we shall overcome it ? Nay , and we did overcome it in him , he overcame Sin , made an end of Sin as to its killing and Soul-condemning Power , Dan. 9.24 . he shed his Blood to make our Peace with God the Father ; he received the Spirit without Measure , to communicate it to us . Christ loved us , and washed us from our sins in his own Blood , Rev. 1.5 . He makes Intercession for us , who is he that Condemneth , it is Christ that dyed ; yea , or rather , that is risen again , who is even at the Right Hand of God , who also maketh Intercession for us , Rom. 8.34 . He pleads his own Sacrifices with the Father for us , he presents our Persons ( as the High-Priest under the Law did the Names of the Children of Israel , when he appeared before the Lord , on the Breast-Plate of Judgment ) before the Father , and in him also our spiritual Services are accepted : we are justified in him , he is the Lord our Righteousness , we have pardon of sin through his Blood , he is our Bridegroom , he came from Heaven to offer his Love to us , and to espouse us for himself ; he that has the Bride , is the Bridegroom ; 't is he that offers up our Prayers as sweet Insense to the Father , he is the Author and Finisher of our Faith , he is the Covenant it self , our Head , our Mediator , our Priest , our King , our Prophet , our Surety , our Shepherd , our Captain ; he is made of God , unto us wisdom , and righteousness , sanctification , and redemption , 1 Cor. 1.30 . Christ is all , and in all , in this Covenant , so that his Glory shines forth admirably in it ▪ 3dly , The Glory of the Holy Ghost , the Third Person in the Blessed Trinity shines forth in this Covenant also . 1. The Holy Ghost is positively declared in the Gospel to be God : St. Peter told Annanias , He had not lyed unto Men , but to God , Act. 5.3 . His Sin was against the Holy Spirit ; and to aggravate it , the Apostle told him , the Holy Spirit was God , to whom he had lyed . Ye are the Temple of the Living God , as God hath said , I will dwell in them ; and again , Know ye not , that ye are the Temple of God. All acknowledge , God in these places , referrs to the Holy Ghost ; moreover , we are Baptised in the Name of the Father , and of the Son , and of the Holy Spirit ; and so we Dedicate and Devote our selves in Baptism , to serve and worship the Holy Ghost , as well as the Father and the Son. Doth not Paul close his Epistles , with a sort of Prayer , to the Holy Spirit , as well to the Father , and to the Son ? The Grace of the Lord Jesus Christ , and the Love of God , and the Communion of the Holy Ghost be with you all , Amen . 2. Cor. 14.14 . 2. As touching his Work and Operations , the Holy Spirit convinceth of Sin , this is his Office in this Covenant , He shall convince the World of sin , of righteousness , and of judgment , John 16.8 , 9. The Spirit convinces our Souls of the great Evil of Sin , ( as 't is against a Holy , Gracious , and Good God ) he convinces the Soul of all Sin , of Secret and Heart Sins , and particularly of the Sin of Unbelief , He shall convince the World of Sin , because they believe not in me : The Law cannot do this , nor the Light within ; also , the Spirit convinceth us of that great Enmity , that is in our Hearts naturally against God , Rom. 8.7 . He convinceth us of the guilt of Sin , and of the pollution of Sin ; the Holy Spirit convinces Sinners of the want of God's Image , and shews them how unlike God they are naturally , and how much like the Devil : the Holy Spirit convinceth Sinners of the Prevalency of Sin , His Servants you are , to whom you yield your selves up to Obey ; he convinces of the Danger of Sin , of the Soul-killing and damning Power thereof : Also , The Holy Spirit convinceth us of the want of Righteousness in our selves to justifie us in God's sight ; and also convinceth us , That Christ's Righteousness is able to justifie and save us ; because Christ thereby went to the Father , his Righteousness carryed him to the Father , ( as our Representative ) and that Righteousness that carried him to the Father , as Mediator , will bring us thither : Who believe in him , or are of his Seed . 3. The Work and Office of the Spirit , in this Covenant , is to quicken all that the Father hath given to Christ. 4. The Spirit renews , regenerates , or renovates our Souls ; 't is the Spirit that works God's Image in us , we are Changed from Glory to Glory , even as by the Spirit of the Lord , 2. Cor. 3.18 . 5. The Glory of the Holy Ghost shines forth in the Covenant of Grace , ●s our Sanctifier ; for it is the Spirit that infuses new Habits , divine and gracious Qualities in our Souls , new Thoughts , new Desires , new and holy Affections , new Delights , Joy , Peace , and Consolation ; the Spirit is an Earnest of future Glory , 't is the Spirit that is our Comforter , 't is he that strengthens us , and bears up our Souls in Trouble . 6. The Holy Spirit puts on the Robe of Righteousness upon us , by uniting of our Souls to Jesus Christ. 7. The Holy Ghost works all Grace in us , Faith is called , the Faith of the Operation of God ; ( the Spirit is God ) likewise , Faith is called , a Fruit of the Spirit , Gal. 5.22 . The love of God is shed abroad in our hearts , also by the Holy Ghost , Rom. 5.5 . In a word , all the Graces are by , and from the Spirit ; hence he is called , The Spirit of Grace : But we had never drank of this sweet Stream , had not Christ , in the Covenant , opened the Fountain . The Spirit was not yet given , because Jesus was not yet glorified , Joh. 7.39 . The Spirit is promised first to Christ , and then to his Seed : Thus ( and in many other Respects ) the Holy Spirit is glorified , and his excellent Operations shew themselves , and shine forth in the Covenant of Grace ; the ministration of the Gospel , is called , the Ministration of the Spirit . So much as to this . 3dly , I shall proceed to shew you , That the Covenant is well ordered to confound and destroy the Works and grand Design of Satan . To this purpose was the Son of God manifested , that he might destroy the Works of the Devil , 1 Joh. 3.8 . 1. By this Covenant , Satan is defeated , and his Hopes overthrown ; who , doubtless , thought to have trodden Mankind under his Feet for ever . How would he have Gloried and have Blasphemed God , had not this Covenant been provided ? would not he have said , Where is thy Creature Man , that thou madest but a little lower than the Angels , and made a Ruler over thy nether Creation ? Have not I done his Business for him ? Lo ! he is become my Creature , he hath cast thee off , and his Obedience to thee . Where is that Image now which thou stampt on his Soul ? 2. Is it not said , The Seed of the Woman shall bruise his Head ? This was one grand Cause , why God entered into this Covenant with Christ ; and remarkable it is , and ever to be Remembred , that Satan entered into Judas to betray our Saviour ; he concluded , doubtless , if he could bring Christ to Death , he should do his business ; but that way the Devil thought to gain all , he lost all , and overthrew himself , and his Kingdom , for ever . Christ by death , destroyed death , and him that had the power of death , which is the Devil , Heb. 2.14 . He hath led captivity captive , Eph. 4.8 . And having spoiled principalities and powers , he made a shew of them openly , triumphing over them in it , Col. 2.15 . 4. By the New Covenant , God hath greatly honoured his Holy and Righteous Law ; that receives no Damage hereby , nor doth its Glory suffer the least Eclipse , but contrarywise , 't is magnified to the wonderment of Men , and Angels , and that Two ways . 1. In respect of Christ's perfect Conformity to it , in his holy and spotless Life , in our Nature and in our Stead ; who , by Reason of Sin , could not fulfill the exact Righteousness thereof ; but rather than it should lose the least Part of its Glory , the Second Person of the Trinity shall come from Heaven , and assume Man's Nature , and discharge the whole active Obedience which it did require of us . — And then 2 ly , In his cursed and bitter Death , by which he answer'd for our breach of it , and considering the Dignity of his Person , he being God , as well as Man , his Death and Suffering was a far greater Satisfaction for our Sins then if we had suffered in Hell , because we thereby should have always been a paying , but never could have paid our Debt to satisfie Divine Justice and therefore , must have lain in Prison under incensed Wrath , to the Day of Eternity : And thus he Answered the Law , and Silences the condemning Power thereof , and break all his strong Cords and Bands to pieces , that kept us down under Wrath ; and thereby dissolv'd all its grievous Anathema's ; for Christ being made a curse for us , hath redeemed us from the curse of the law , Gal. 3.13 . viz. From that amazing Sentence of the Holy God , denounced in his Law against us offending and guilty Sinners : So that now there is no condemnation to them that are in Christ Jesus , Rom. 8. ● Because they are , by the Body , and Sufferings of Christ become dead to the Law ( or rather , that dead to them ) which was fully effected at his glorious Resurrection ; it was indeed the Law , respecting the Penalty of it that brought Christ to death , whose full Sentence in the Execution of it he endured on the Cross , as he was substituted in our Place , that so we in a way of Righteousness , might be Justified , as well as be Pardoned in a way of free Grace : ( because God , and not we , found out the surety , way and manner of the satisfying both the Law , and his own infinite Justice , we have all freely , without Money , or Price . ) And thus God , in and by Jesus Christ , as he before purposed , did magnifie his Law , and make it honourable . Do we ( saith the Apostle ) make void the law through faith ? God forbid : yea , we established the Law , Rom. 3.31 . God did not Repent , he gave the Law of perfect Obedience ; for what could suit better with the Purity of his Holy Nature ; nor could any Righteousness , short of a perfect Righteousness , Justifie us : He did not therefore Design , by the Mediation and Obedience of Christ , to destroy the Law , or take any Recompence in the room of it , that every way did not Answer the Righteousness it required , and make Satisfaction for the Breach thereof : therefore , by Faith ( that is ) by having Christ's perfect Righteousness imputed to us , in his exact Conformity to the Law , by his active and passive Obedience ; we establish the Law , and make it honourable . If by any Law , as God is a Rector or Governour , Justification , or eternal Life , is to be had , it must be a Law of perfect Obedience , God's Holy and Righteous Nature requiring it ; and no Law of imperfect Obedience , tho' never so Sincerely performed , can answer God's Justice , nor be agreeable with the Purity of his Nature , infinite Wisdom and Holiness : For , if such a Law could have been consistent with the Wisdom , Holiness , and Justice of God , certainly he would never , at First , have made a Law of perfect Obedience , which , to remove out of the way , ( that he might bring in the latter ) must cost him the Blood of his own dear Son. 1. Therefore , it was the Law of Innocency , the Law of Works , or that Law which required perfect Obedience , given to Israel , which Jesus Christ fulfilled for us ; and not a peculiar Law of his own Mediation , made up of some Moral Commands , some Jewish , and some peculiar to his own Person , ( as some assert ) And 2 dly , That he did Obey , and suffer in Obedience to the Law , in our stead ; and we are accepted by , and for that Obedience of his , ( for else , the Glory of that Law is darkened ) and not that his Obedience did only procure , or merit a milder Law , or easier Terms of Life , and Righteousness , and we not be dealt with , according to the Law of Works , but according to the New Law of Grace ; and in the Third Place . 3 dly , The Righteousness , and Benefits of Christ's Righteousness , is made ours , when we relye , or trust to God's free Promise , as the immediate and sole Cause of Pardon and Life , ( as all true Protestants formerly affirmed ) and not by Christ's procuring a New Covenant for us to enter into with God , which if we answer the Condition thereof , i. e. repent and believe , we shall be saved ▪ Which Faith ( as Mr. Baxter , Mr. W , &c. assert ) taken in the full Extent and Latitude , is nothing else but universal Obedience , and that so it is to be understood , when 't is said , that Faith , alone Justifies , viz. Faith and all other Graces , both in Habit and Exercise , Mr. Baxter's Aph. 65. And they that thus believe and obey the Gospel , shall be saved , though their Obedience be not perfect ; but if Christ fulfilled the Law for us , then ( say I ) that Obedience of his , must be imputed to us , as if we had wrought it , and so we , by the Application of that Righteousness , are Justified in God's sight , from the Accusation of the Law , without any Works , or procuring Conditions , performed by us . But ( as one observes ) when these Men speak of Faith , as a single Grace , 't is defined to be a sincere Acceptance of Christ , as Lord and Saviour , and so it Justifies meerly , as it is a consenting , to be ruled and saved by Christ ; which is , ( saith he ) neither an Assent to the Truth of the Promises , nor Assurance or Trust in them ( one , or both of which , all Men understand by Faith , both in Scripture and common Speaking ) but it is an Act of Obedience , or rather a Covenant , or Promise of Obedience , whereby a Man engageth , That he will seek after Salvation , in ways of Obedience to Christ's Commands ; and indeed , they referr to the Baptismal Covenant made in Infancy : And thus Faith Justifies , ( as they intimate ) as it doth in part , fulfill the New Law , by engaging us to Obedience ; and in all this , Christ is look'd upon as King or Rector chiefly , and not as a Saviour ; for , ( as Mr. Troughton notes ) if Christ's Righteousness doth not immediately Justifie us , and is made ours , then he is a Saviour but remotely as the Word is usually taken , to denote his making Satisfaction for us , as a Priest , viz. As by his Death he procured a Possibility of Pardon , and makes way for a New Covenant to be made with Man ; so that Christ's main Business , as a Savour , by this Opinion , is to grant new and tolerable Terms of Salvation , to command Faith , Repentance and Obedience , and to annex a Promise of eternal Life to them , and so to justifie and save us , if we fulfill these Conditions to the end of our Days ; and that God , as a just and impartial Judge , will give Sentence for , or against us , according to this Law , so that we are justified by our Obedience to this Law , and saved by a King , proceeding according to his own Law ; and Faith is nothing else but a submitting to this Law , and to the Terms required in it ; which things , ( saith he ) certainly make a Covenant of Works , tho' it differs from the First Covenant of Works ; and this , if I mistake them not , is their Covenant of Grace ; by which I never expect to be saved . But to proceed , 5thly , The Covenant of Grace is well ordered , in all things , for our good ; for all things which we need , are contained in it , either in respect of deliverance from present and future Evil , and to our being possess'd , or invested with all true spiritual and eternal Good. 1. We were Enemies to God , by Sin , and God an Enemy to us , but by this Covenant , God is reconciled to us : Jesus Christ hath so pacified his Wrath , that now God says , Fury is not in me , Isa. 27. When we were Enemies , we were reconciled to God by the death of his Son , Rom. 5.10 . The Angels that first brought the Tydings of our Saviour's Birth , cryed , Peace on earth , good will to men . Christ by the Blood of this Covenant , hath made up that Breach , and Reconciled God to us ; and by his Spirit , he removes that Enmity , that naturally is in our Hearts against God , and so reconciled us to God ; he is our Days-man , that lays his Hand upon both ; he is not a Mediator of one , that is , not of God only , but of Man also ; he brings God to Man , and Man to God. 2. We were the Children of Wrath , and under the Curse of the Law ; but by the Grace of this well ordered Covenant , we are made the Children of God , and we are delivered from the Curse of the Law : Christ hath delivered us from the curse of the law , being made a curse for us — That the blessing of Abraham might come on the Gentiles , through Jesus Christ , Gal. 3.13 , 4. 3. We had lost the Image of God , but by this Covenant 't is restored to us again , and so restored , that we shall never lose it any more . 4. We were dead , blind , naked , in bonds , in prison , but by the Grace of God , in this Covenant , we are quickened , Eph. 2.1 , 2. have the eyes of our understandings enlightned , Eph. 1.18 . have our naked Souls cloathed with the robe of righteousness , are brought out of Prison , and all our Wounds are healed , Sent out of the pit wherein was no water , by the blood of the covenant , Zech. 9.11 . 5. We were guilty and filthy Creatures , but by this Covenant , we are justified and sanctified , we are acquitted , pronounced righteous , and all our Sins pardoned , and washed away in the Fountain of Christ's Blood , 1 Cor. 6.11 . Rev. 1.5 . 6. We were condemned , and ready to have the Sentence executed upon us , and cast into Hell , to be burned alive for ever and ever , even there , where the worm dyeth not , and the fire is not quenched ; but by the Grace of this Covenant , we are saved , and shall be eternally ; we are not only delivered from all Evil , or from whatsoever was hurtful to us , but are invested with all true internal and eternal Good. We by this Covenant , have union with God , adoption , free access to the Father , yea all things that appertain to life and godliness , and when this Life is ended , eternal Life and Glory in Heaven ; therefore , 't is well ordered , in all things , for our good . Fifthly , It is a sure Covenant , ordered in all things , and sure . 1. 'T is a sure Covenant : because it was made in , and with our blessed Surety , Jesus Christ , the Lord would not enter into Covenant with us , any more , nor take our Bond for that great Summ of Ten thousand Talents , that vast Debt , which we had contracted , and were never able to pay ; for we had nothing , no not one Farthing : And therefore , unless a Surety could be found , who was able and sufficient to enter into Bond with God , for us , we must have perished for ever ; we were Arrested by the Justice of God , for breach of his Holy Law , and in Prison , and must suffer Infinite Wrath , and divine Vengeance , for the just demerit of our Sin , had not the Wise and Almighty God , sought out a Surety to pay our Debt , and undertaken this New Covenant for us : Now Jesus Christ stept in , and undertook for us , and put his Name into our Bond and Obligation . Jesus Christ was made a surety of a better covenant , Heb , 7.22 . Reverend Dr. Owen , most excellently resolves this Doubt , viz. Whether Christ be a Surety to God for us , or of us to God , and shews God needs no Surety , nor is he capable of having any Surety , properly so called , neither do we need any , on his part to confirm our Faith in him . But we , on all Accounts , stand in need of a Surety for us , or on our behalf ; neither without the interposition of such a Surety ( saith he ) could any Covenant , between God and us , be firm and stable ; or , an everlasting covenant , ordered in all things , and sure : Dr. Owen , on the Hebr. 7.22 . p. 223. God never broke at first with Man , therefore needs to give us now no Surety ; but we broke and failed in our Covenant with him . The First Adam had , indeed , no Surety ; and hence it was , that he failed , therefore God hath found out a way to prevent the like danger of Miscarriage on our part , any more : And evident it is , that God entered into this Covenant with us in Christ , before the World began and substituted Christ , then in the Covenant , our Surety and Mediator , &c. The Assembly , in their Catechism , confirm this blessed Doctrine : Take their Words . Quest. With whom was the Covenant of Grace made ? Answ. The Covenant of Grace was made with Christ , the second Adam ; and in him , with all the Elect. Thus Christ , and his Seed , are but one Party in the Covenant of Grace , as it was primarily made between the Father and Son , who was set up from everlasting , as our Head. And thus , in Christ , Grace was gave to us before the World began , as the Apostle saith , 2 Tim. 1.9 . Who hath saved us , and called us with an holy calling , not according to our works , but according to his own purpose , which was given to us in Christ , before the world began . Christ therefore became Surety for us , to make firm and sure , all Covenant Blessing , to us ; indeed if Man could not , did not stand , but break Covenant with God , when he had no Sin , no depraved Nature , when he had Power to have performed his Covenant with his Maker , How unlikely was it , that we ( who are so corrupted , so weak and feeble , so depraved in every Faculty , no Power to do that which is spiritual Good , that are attended with such a Body of Sin and Death , Rom. 4.24 . ) to undertake to enter into Covenant with God any more ? or , What Reason is there for us to think , God would trust us without Security , and the Suretyship of another Person , whom he knew well , could not fail ? He said , That he would lose nothing that was given him ; none of his Sheep shall perish , Joh. 10.38 . and ver . 28. 2. This Covenant is made upon the unchangeable Decree and Council of God , and his Decrees are compared to Mountains of Brass , Psal. 89.28 . to the 34 My mercy will I keep with him for ever , and my covenant shall stand fast with him , his seed shall endure for ever , &c. ver . 28 , 29. My covenant I will not break , nor alter the thing that is gone out of my mouth , ver . 34. If you can break my covenant of the day and night , then may also my covenant be broken with David , Jer. 33.20 , 21. 'T is the free Promise of God , like the Covenant of Day and Night ; and this stands upon the Pass of God's eternal Counsel ; therefore , 't is sure . 3. 'T is confirmed by the highest Witnesses in Heaven and Earth . 1. God the Father is a Witness to it himself ; he bore Witness to Christ , in the Gospel , and to every Precept and Promise therefore the Father himself which hath sent me , hath born witness of me , Joh. 5.37 . 2. The Son also , though the Surety of the Covenant , yet he is a Witness to this Gospel-Covenant also , ( tho' this is not so , cannot be so among Men , i. e. The Surety can be no Witness , but 't is otherwise here ) To this end was I born , and to this end came I into the world , that I should bear witness unto the truth , Joh. 18.37 . That he is a King and Head of his Church ; that he is Mediator , and Surety ; that he is our Saviour ; and , that the Covenant of Salvation is made with him , and established in him . This he is a Witness of , and to these , and other great Truths of the Covenant , he was Born , and came into the World to bear Witness to , and he is called The Faithful and True Witness . Rev. 1.5 . And Jesus said , Though I bear record of my self yet my record is true , for I know whence I came , and whither I go . 3. The Holy Apostles were also Witnesses to this New Covenant , touching the Truth thereof in the execution , declaration , and publication of it ; And we are witnesses of all things that he did , Act. 1.39 . and again , they are called chosen witnesses , ver . 41. Whatsoever Precept or Promise is made in the Gospel , or Threatning , they Witnessed to the Truth thereof , as well as to the sufferings and resurrection of Christ ; God speaking of Paul , saith , he shall be a witness unto me , Act. 26.16 . 4. All those wonderful Miracles our Saviour wrought , bear Witness to Christ , and the Truth of the Gospel ; and in them the Holy Spirit is a Witness also , as well as many other ways . The works that I do , they bear witness of me , Joh. 5.36 . 4 thly , 'T is a sure Covenant , because it was confirmed by Blood , even ratified and confirmed by the Blood of the Testator , Jesus Christ : Certainly , that Covenant that is ratified by the Blood of Christ , must needs be sure to all the Seed . Hence we have for a Sign and Token of this Confirmation , the Ordinance of the Lord's Supper : This is the Blood of the New Covenant that is shed for you , to make Peace for you , to procure Justification , Reconciliation , Pardon of Sin , and eternal Life for you , and 't is Sealed to you by my Blood : This is a Sign or Token of it ( as if he should so say ) There is no altering a Covenant that is confirmed by the death of the Testator ; all the Legacies bequeathed in this Covenant , are sure to the Legatees , as the Ordinances of Heaven by this means . 5 thly , The Covenant of Grace is sure , and all the Blessings thereof , because the Execution of Christ's last Will and Testament , is put into the Hands of the Holy Spirit ; he is the great Executioner of this Covenant . I have not time , nor room to open this . 6 thly , The Covenant is sure , by vertue of the Promise of God the Father , he promised Christ , That he should see his Seed This was Abraham's Title to the Blessings of the Covenant of Grace , Heb. 6.13 . and so to David , and in them , to all the true Heirs of the same Grace , and Promise : 't is promised by God , that cannot lie , to Christ , and to us in him ; For all the Promises of God , in Jesus Christ , are not yea and nay ; but yea and amen , unto the glory of God the father , 1 Cor. 1.20 . God hath engaged his very Faithfulness , as touching the Performances of them . 7 thly , They are Sure , because not only made to us by the Father , but he hath confirmed them by his Oath , Heb. 6.13 . Because he could not swear by no greater , he swear by himself , wherein God is willing , more abundantly , to shew unto the heirs of promise the immutability of his counsel , confirmed it by an oath , ver . 17. That so , by two immutable things , in which it is impossible for God to lie , we might have strong consolation , ver . 18. What God promised , nay swear to give to Abraham , in the Covenant of Grace , he promised and swear to to all his believing Seed , or to all the Elect ; and if this doth not make sure the New Covenant , and all the Blessings thereof , and Eternal Life to every believing Soul , tho' he or she has but the least Dram of Grace ; nothing can make any thing more sure in Heaven nor Earth ; 't is far more firm and sure than what any Man or Angels can make any Matter or Thing . Soul , whatever Grace thou need'st , God will and must give it ; how when , and in what Degree he pleases , and to Heaven thou must come at last I might add , 7 thly . 'T is sure , because we have received , who do believe the Earnest all Covenant Blessings and Eternal Life , which is the Holy Spirit , See Eph. 13.14 . the Spirit is called there the Earnest of our Inheritance , until the Redemption of the purchased Possession unto the Praise of his Glory . 8 thly . We have the Holy Spirit also to make it sure to us , as a Witness o● this Covenant , the Spirit also bears witness with our Spirit , that we are the Children of God , and if Children , then Heirs , Heirs of God and joint , Heirs with Christ Rom 8.16.17 . The Holy Spirit witnesses by it self , by an inward an secreted Persuasion or Suggestion , that God is our Father , and we his Children , and also by the Testimony of his Graces and powerful Operations , tho' not in the like Degree and Clearness to all Believers : yet Christ in us is our hope of Glory and if any Man hath not the Spirit of Christ , the same is none of his Rom. 8.9 . 9 thly . After all , if any thing can be added to make it yet more sure to us , God will in his abundant Grace and Goodness let us have it : and therefore we have this Covenant and all the Blessings of it , and Eternal Life Sealed to us also by the Holy Ghost : after ye believed , ye were sealed with that Spirit of Promise , Eph. 1.13 . and again , grieve not the Holy Spirit of God , by which you are sealed to the day of Redemption , Eph. 4.30 . God hath set his Mark , and his Seal upon us . Sixthly . 'T is an everlasting Covenant , he hath made with me an everlasting Covenant it shall never ; can never be broke : see that in Isa. 54.9 , 10. For this is as the Waters of Noah unto me : for as I have sworn the Waters of Noah shall no more go over the Earth , so I have sworn that I would not be wrath with thee , nor rebuke thee ; for the Mountains shall depart , and the Hills shall be removed , but my loving Kindness shall not depart from thee ; neither the Covenant of my Peace be removed ( saith the Lord ) that hath Mercy on thee : compare it with Isa. 55.3 . So much to the Second general Head. Thirdly , I shall shew you how this Covenant is all the Hope , Desire , Salvation and Consolation of every True Believer in Life and Death . By what I have already said , all may perceive how , or which way , all their Salvation and Comfort lies in this Covenant , so that I need say but little to this . But to proceed . 1. 'T is all our Hope , Desire , Salvation and Consolation ; because this Covenant was the Contrivance of the Infinite Wisdom of God , the Top Glory of all his Transactions , for , and in the behalf of Man from all Eternity : Nay , such manifold Wisdom , such depth of Wisdom shines forth in it , that the glorious Angels desir'd to pry into it , 1 Pet. 1.12 . the Word signifies ( as our Annotators intimate ) a bowing down the Head , or stooping to look into a thing ; O! they behold this Mystery of Salvation by Christ , in this Covenant with holy Amazement , and are willing to learn by the Church : and this Mystery is to this end , in part , manifest by the Gospel , that they might make it the Subject of their Thoughts , Contemplation and Meditation and VVondermenti ( as I may so say ) 't is to affect those glorious Spirits ; to the intent that now unto the Principalities and Powers in heavenly Places might be known by the Church , the manifold Wisdom of God , Eph. ● . 10 . Angels , Sirs , do attend our Assemblies , to know , and hear , and understand the Mysteries of this Covenant and Redemption by Christ : Is it then any wonder ? 't is all the Desire , Hope and Delight of Believers , who are so eminently concerned in this Salvation , Christ is not a Redeemer of the Angels , for they who stood needed none . Yet as our Divines shew , he is their Confirmer , he is the Head of Angels , as well as of the Church , and they Worship Him , as well as we . 2. 'T is the Saint's Desire and Delight , because 't is suited so admirably to Exalt God in all his Holy Attributes , and abase , sinfull Man ; to Exalt Christ , put the Crown on his Head , and lay us at his Feet : this is that Jehovah , design'd and aim'd at , and this all Believers and truly gracious Souls aim at also ; this is all their Desire , and therefore they are so taken with this Covenant . O let such look to it , that any ways go about to lessen or eclipse the Glory of God's Grace in this Covenant , or magnifie and exalt sorry man in the least degree . 3. 'T is because 't is a great , a full , and compleat Salvation that is contained in this Covenant : This is all my Salvation , 't is not a part of it ; Christ in this Covenant did not work out a piece of it , and leave us to work out the rest : all our Salvation is of Grace , whatever we as Sinners , or as Saints do want , 't is contain'd in this Covenant . Christ is not only given for us , but also given to us ; not only the Medicine , and but a Hand also whereby 't is applyed . Faith is the Gift of the Promise , therefore not the Condition of it ; they are Foederalia relata : Can a Promise or a Gift be a Condition of it self ? This Exalts Christ , and abases Man ; Christ hath no Co-worker with him , tho' he hath some poor Instruments ( that he applies in his Hand ) yet he alone is the only Agent that doth all : We have this Treasure in Earthen Vessels , that the Excellency of the Power may be of God , and not of us , 2 Cor. 4.7 . The Redemption in the Covenant of Grace , is by a Price which Christ as Priest laid down to satisfie the Law and Justice of God , and which as a King , he applies by his conquering of the Power , of Sin and Satan : Can a Man be redeemed and saved from Slavery in Turkey by a Ransome paid or laid down , and yet he abides under the power of a cruel Tyrant that holds him in strong Chains , and will not let him go , untill the Redeemer hath subdued his merciless Master ? Now sinners are in Satan's Chains and Fetters , and under the power of Sin , and until Christ destroys and overcomes those cruel Enemies , they are not redeemed ; this Salvation therefore in this Covenant is compleat , i. e. we are not only redeemed out of the Hands of Justice and Divine Wrath , but out of Satan's Hands likewise , and from the power of Sin : nay , redeemed from a vain Conversation by Christ's Blood , 1 Pet. 1.18 . for as a Priest he purchased subduing and cleansing Grace for us , tho' as a King he applies that Grace to us . To this very purpose , Christ gave himself i. e. to redeem us from all Iniquity , and purify'd to himself a peculiar People zealous of good Works , Tit. 2.14 . Sirs , assure yourselves , all that Christ came to redeem , shall be redeemed ; he cannot be said to be a Redeemer of such who never were , nor shall be redeemed by him : not one drop of his Blood was shed in vain , he will have his whole purchase . Here is Grace the Holy Spirit , A broken Spirit , a new Heart , Justification , Adoption , Regeneration , final Perseverance , and Eternal Life , and all we want is in this Covenant ; therefore 't is a compleat and full Salvation , and so all our Salvation . 4 thly . This Covenant is all our Desire , all our Hope and Salvation , because there is no Relief , no Justification , no Pardon , no Salvation any other ways : there is no Water of Life , but in this Fountain , no Justification , but by this Righteousness ; nor Riches , but in this Treasury ; no Corn ; but in this Garner ; no Light , but in this Sun of Righteousness that is given to us for a Covenant , and to be a Light unto the Gentiles . No pardon of sin ; but by this Redemption ; no Grace , but at the Throne which God hath Erected in this Covenant . No Strength , but by this Arm of the Lord : no Cure , but by the Balsom of this Covenant , and Covenant Physician : no Sanctification , no cleansing from Sin and Pollution , but by washing in this River . 5 thly . This Covenant is all our Desire , Hope , Delight , Consolation and Salvation , because 't is a try'd Covenant : it never failed one Man that ever laid hold of it , or applyed the Blood thereof by Faith to his own Soul ; he that believeth on Christ , builds on this precious Stone , this sure Foundation , shall never be ashamed , nor confounded : he that builds on this Covenant , or doth venture his Soul thereon , must be saved , and ever were saved . Let them be never so great sinners it will not fail them ; this Covenant hath provided for the chiefest of Sinners , and for the weak Saints : here is a Pardon for all manner of Sinners and Blasphemers , against both the Father and the Son : O what black , what guilty , what filthy , and what bloody sinners have been saved by the Grace of , and Blood of this Covenant . Such were some of you , what an abominable Such were they , see 1 Cor. 6.9 , 10 , 11. 6 thly . This Covenant is all a Believer's Desire , Consolation and Salvation ; because of those glorious and mighty Gifts that are given to them in this Covenant : nothing can the Holy God give which is greater , for he hath given us himself , and all he is , and all he has ; as far forth as it is communicatable , he gives himself to them by way of special Interest , ( not as he was the God of the whole house of Israel , in that legal Covenant made with them as they were the natural Seed of Abraham as such ) God gives himself , and in himself , his Son , his Spirit , his Ordinance , his Ministers , Paul , Peter , all is ●rap'd up in this Covenant : Grace here , and Glory hereafter , all is yours ; ● Christ in this Covenant is yours , you have God and Christ , and God for ●●er , Christ for ever . You shall not lose him again , the Covenant is ordered in all things and sure , and so are all the Gifts and Blessings thereof , such that can't be lost , they are even the sure Mercies of David . 7 thly . Because this Covenant is so comfortable in all States and Conditions a poor Child of God can be in , 't is suited to relieve us under all outward afflictions , Tryals and Calamities we meet with here in this World : O this ●ur honoured Brother deceas'd , found by sweet Experience , this was all his Hope , and all his Desire , all his Comfort under all his former sore Sufferings ; when for more than Twelve Years he lay in Prison for Jesus Christ's sake , and under all his late heart-breaking Sorrows and bodily Distempers , that but a few were acquainted with , had it not been for this Covenant , he had ●ainted in his Afflictions : This bore up the Spirit of poor David , he found all his Relief and Support lay in this Covenant . When Saul pursu'd him , when his Friends forsook him , and talk'd of stoning him , here , and in this Covenant , and in his God , given to him in this well ordered Covenant he comforted and encouraged himself , 1 Sam. 30.6 . 8 thly . And lastly , all the Desire , Hope , Consolation and Salvation of a Believer lies in this Covenant , because 't is so well ordered and suited for our Support and Comfort , under all inward Trouble , Fears , Doubtings , Temptations and spiritual Dissertions , whatsoever . No Cordial like what this Covenant hath provided for us , to bear up and revive our drooping Spirits ; and whoever you are , that under your Fears , Doubtings , Temptations or Despondings , that seek Relief any where else , will but deceive your own poor and deluded Souls : will your own Righteousness chear your Spirits ? Dare you plead it at God's Bar ? Will you venture your Souls upon it ? Will you plead your sincere Obedience ? your fervent Prayers you have made , the many good Sermons you have heard , the many good Works and good Deeds you have done , will not Satan shew you notwithstanding all your sincerity you have in your Hearts , great Hypocrisie ? and for all your Faith and constant trusting in God , you have much Unbelief , and many Fears and Doubtings arising in your Spirits : tho' you have prayed often , and have not fainted ; yet with what Deadness , with what Coolness , with what Wanderings of Heart and Vanity of Thoughts ; and tho' you have done much good , will not your Consciences tell you , you might have done much more ? you gave a Shilling may be to this poor , and that poor and distressed Object , when may be you ought to have given a Pound . O Sirs ! your Relief lies in Christ , and in the Covenant of Grace , in Christ's perfect and compleat Righteousness in his Death , or you have none , nor never will. You must take the Directions that Anselm gave to a poor sick and tempted Soul , as I find it quoted by Reverend Dr. Owen on Just. p. 13.14 . Quest. Dost thou believe that thou canst not be saved , but by the Death of Jesus Christ ? The sick and distressed person answered yes . Then let it be said unto thee , go to then , and whilst thy Soul abideth in thee , put all thy Confidence in this Death alone , place all thy Trust in no other thing ; commit thy self wholly to this Death , cover thy self wholly with this alone , cast thy self wholly on this Death , wrap thy self wholly in this Death : and if God would judge thee , say , Lord , I place the Death of our Lord Jesus between me and thy Judgment , and other ways I will not contend with thee : And if he shall say unto thee , that thou art a sinner ; say , I place the Death of our Lord Jesus Christ between me and my sins ; if he should say unto thee , that thou deservest Damnation , say , Lord , I put the Death of our Lord Jesus Christ between thee and all my sins , and I offer his Merits for my own which I should have , and have not : if he say that he is angry with thee ; say , Lord , I place the Death of our Lord Jesus Christ between me and thine Anger . O Soul ! here 's thy Relief , even in the Blood of this Covenant in Christ's Death ; under all thy Fears , and Temptations of Satan , and under the sad Accusations of thy own Conscience : O! at the hour of Death , how canst thou lift up thy Hands to plead thy own sincere Obedience , when thou art just going to stand before the Tribunal of God ; thy Hands will be weak and thy Heart faint , and thy Confidence will deceive thee , and fail thee : if thy Hope and Desire , thy Faith and Dependance be on any thing else , then on Christ in this Covenant ; but here is Succour in his Covenant , here is a Salve for every Sore ; what tho' thou hast sinned , what says God in this Covenant ? I will be merciful unto their unrighteousness , and their sins and iniquities I will remember no more , Heb. 8. If thy Conscience say , thou hast backsliden from God , he says ; I will heal all their backslidings , and love them freely , Hos. 14.4 . If thou wants Righteousness and Strength , say , Christ is thy Righteousness , in the Lord have I Righteousness and Strength : thus there is Relief in this Covenant for poor doubting and desponding Souls in all their Troubles and Temptations . APPLICATION . First by way of Reprehension . First . THIS reproves those ( and may serve to convince them of their horrid Blindness and Unbelief ) that look on Sin as a trivial thing , a small matter ; and so go on in a wicked and ungodly course of life , who add Drunkenness to Thrist ; and yet say they shall have Peace : O Souls ! do you not tremble to think of the evil of sin ? When you hear nothing but the Blood of the Son of God can atone for it , nor satisfie God's offended Justice and injured Law , do you think God will spare you ? pardon you while you live in your sins , and make Provision for the flesh to fulfil the Lusts thereof , did he not spare his own Son , when he stood in our place , charged with our Iniquities ? but let out his Wrath upon him , and will he spare you ? that have your own sins and horrid guilt and pollution charged upon your own Souls ? if you refuse the Lord Jesus Christ , and the Merits of his ●lood , and do not fly to him , cleave to him , imbrace him , and the tender ●f God's Grace in and by him , but do neglect so great Salvation , and the means of it , down to Hell you will be brought every Soul of you with vengeance . Nothing shews the evil of sin more than the bleeding Sides , bleeding Heart , and bleeding Hands , and bleeding Feet of the Son of God : and did he suffer thus to satisfie for our sins ? for your sins ? and shall any Soul alive think , if they slight him , believe not in him , he shall escape Divine Wrath ; how can your hands be strong in any way of Wickedness , whilst you look up and see Jesus Christ hang languishing on the Cross , and crying out , My God , my God , why hast thou forsaken me ? 2. This reproves all those ( and may tend to convince them of their Fol●y and Ignorance ) whose hopes lies in something else , and not in this Covenant . Those whose hope lies in their sober and civil Lives , they conclude all is well with them , because they are not guilty of those immoral Impieties and greatest Wickedness which others are defiled with : Alas ! what good will this do you ? when one evil Thought is a breach of that Holy Law that lays you under Wrath and the fearful Curse thereof ; will you trust to your honest moral Lives , and sober Conversations , and so slight and neglect the Grace of God offer'd by Jesus Christ in this Covenant : Why Sirs , do you think God sent his Son into the World ? if by leading a moral and sober Life Men might be saved . 3. This reproves also those who mixt their own Inherent Holiness and Evangelical Obedience with Christ's Righteousness , in point of Justification and Acceptation with God , who make Faith in the large Extent , i. e. Faith withal the Concomitants of it , a Condition of Justification , who distinguish between Christ doing for us , as a Redeemer in the Flesh by dying , and render that more extensive , than what he does by the Spirit ; as if he was the Head of all Mankind in dying , and all , as so consisidered , have Union with him : but that many of those he dyed for , shall never be saved by his Life ; because they do not answer the Condition of Faith and sincere Obedience ; intimating , that Faith is not a Fruit of Christ's Death , but is wrought out by the Creature through the help of the Spirit ; tho' we have Faith for Christ's sake , for Christ's Merits ( in a remote sense ) as we have fair weather , Pacifick paper , p. 5. For had not Christ atoned an satisfied for sin , and the breach of the Law of Works , we could not have had any Blessings either temporal or spiritual : but if it were only thus , then the Covenant of Grace is not so well ordered and sure as we believe it is , but how do they understand that Text , Rom. 5.10 . for if when we were Enemies , we were reconciled to God by the death of his Son , much more being now reconciled , we shall be saved by his Life . VVere not all the Elect , or all Christ dyed for , vertually ( as in our Head ) reconciled to God by the Death of Christ ? and doth not the Apostle assure us that we shall much more be saved by Christ's Life , if he reconciled us to God by his Death ? was not the Gift of Christ in his death for us a greater gift than the gift of the Spirit to us ? Did not we all rise from the dead with Christ , vertually when he was raised ? And doth not that give us Assurance that we shall be actually quickned and raised ▪ First from a death in sin , respecting our souls ; and also be all raised to Eternal Life and Glory , at the last day respecting our Bodies . He that spared not his own Son , but delivered him up for us all , how shall he not freely give us all things , Rom. 8 32. may it not from these two Scriptures be confidently asserted , that all Christ dyed for shall be saved , i. e. shall have Grace here and Glory hereafter ? doth not the Apostle argue from the greater Gift of God's Grace to the lesser Gift ? and that he that gave the greater will not stick to give the lesser . Were not all that Christ died for , chosen in him before the foundation of the World ? that they should be holy , and without blame before him in love , Ephes. 1.4 , 5. and did not the Father promise him that he should see his Seed and doth not Christ say , all that the Father gave to him , shall come to him ; that is , shall have Faith : and can any come that were not given to him ? If Faith and Repentance be given to the Elect , who are saved ? Can others come to Christ who have not the like Faith and Repentance given to them ? doth not Faith flow from a Principle of divine Life ? and can there be such a noble Effect without the cause from whence it proceeds ? Can a dead Man quicken himself ? or can he refuse to live that has life infused into him ? Thy People shall be willing in the day of thy Power , Psal 100.3 . in the Beauty of Holiness : Is Christ a true and proper Redeemer of all ? and yet a multitude are left under sin and wrath , and never redeemed , nor many of them never hear of this Saviour or Redeemer at all . 4. This also reproves all such who render the Covenant of Grace in its nature like the Covenant of Works , i. e. if we perform the Condition we stand , if we perform it not we fall ; it being made with us , and so our Covenant : God expects we discharge our Obligation therein , for 't is evident , as we enter into Covenant with God , according to these men's Notions at our Baptism , ( or be it before , and Baptism be but a Sign or Token of it , ) there is no surety here to engage for us ( unless it be as it is among some of this sort , those they call God-fathers and God-mothers ) O! what a dangerous state are we in ? if this be so , i. e. if Christ be not to perform his Obligation for us , as our Surety to God , that we may not be lost nor miscarry ; but that all depends upon our own performances on our holy Watchfulness and sincere Obedience , for if Man at first did not stand , when he had no sin , no corrupt nature , no body of sin and death , how should we stand and weather the Storm , now we are so corrupted , so depraved , and have a thousand Snares laid for us in every place , that have such a deceitful Heart , such a deceitful Devil , and a bewitching World to encounter ●t withal : if , as Doctor Goodwin hints , Man suffered shipwrack , when he ●●d so firm , so strong , and well-built Ship ; and when he had so good a ●●lot , as his Will was to him before he fell , and a calm Sea ; who will be 〈◊〉 mad to venture to Sea now , on such a leaky and rotten Vessel ? and ●●ve no better a Pilot , than his own base , depraved , and corrupt Will to ●●eer this ship on such tempestuous and dangerous Seas . The truth is , the Covenant of Grace is not ordered in all things and ●●e , if what these men say be true ; that a Man may be a Child of God 〈◊〉 day , and a Child of the Devil to morrow ; and that justified Persons ●ay so fall away , as to perish for ever . 5. This reproves all such , who when convinced of their sinful and lost condition by nature , then presently set upon a Work of Reformation , and 〈◊〉 on duties of Humiliation , and then begin to see ( as they think ) a great change is wrought in them , and on that rest , and Hope all is well . Like 〈◊〉 Herod who heard John and reformed many things , Mark 6.20 . Alas Sirs ! ●●l this building will fall to the ground ; is this to take hold of the Covenant ? Is this to get Union with Christ ? is this Regeneration ? is this to believe on the Lord Jesus , Act. 16.31 . that you may be saved , ●our own Works be they what they will ; like Chaff they shall be bur●ed up . True , if you reform not your Lives ( which the Terrors of the ●aw , and Laws of the Land may force some of you to do , or Shame , and reproach , and Fear of Hell Torments ) you shall certainly be damed : yet his you may do , and yet never be saved , 't is so far from a bare Reforma●ion of Life ; that will stand you in stead , that a Saint's Salvation , Hope and Desire lies not in a changed Heart , nor in inherent Grace , nor ●●ncere Obedience , but in Christ , in his Righteousness , it lies in this Covenant , not in their Baptismal Covenant , not in being Church-Members , not in Praying , and hearing Sermons , and breaking of Bread , but in Christ , and in the Covenant of Grace ; this is all my Salvation , and all my Desire , &c. 6. This reproves such likewise that remain under the Spirit of Bondage , and slavish Fear , after God hath graciously awakened them , convinced them of their Sins and lost Condition without Christ , and hath let out - a Spirit of burning upon them , that has burned up all their former Hopes , Faith and Confidence , which they once had in the Flesh , and are bro●en into pieces in the sight and sense of the evil of Sin. Souls what aileth you ? what 's the cause of your Disquietments and Sorrow ? Is there no Help ? No Relief for your Souls in this Covenant ? Dare you not venture on Christ ? Is there not all things that you want in Christ , and ●n this Covenant ? May be you will say , O! your sins are great , what tho' there is great pardoning Mercy in this Covenant , a great Saviour ●or you ; are you sinners , wounded sinners , sin-sick sinners , lost and undone sinners ? then I declare , nay , proclaim Peace to you in Christ ; good News , O Soul ! is brought this day to your Ears ; here is a Christ for you , Pardon for you in this Covenant , I will forgive their Iniquities , their Sins I will remember no more . Will you make God a Liar ? and not believe the Record he hath given of his Son ? Joh. 5.10 . Secondly , By way of Exhortation , I must exhort you that lead ungodly ▪ Lives to tremble , you who are condemned , and refuse the Offers of God's Grace by Christ , in this Covenant : What do you mean ? will you value your base Lusts above God ? above Christ , above the Salvation of your Souls ; can you think God will give himself to you ? or Christ espouse you , that live in , and love your sins , your dishonouring and Soul-damning Pride , Covetousness , Uncleanness , Drunkenness , &c. or any Deeds of Darkness , which God's Soul loaths ; be exhorted to adhere to the Truth of God's Justice , the Veracity of his Word , the Denounciations of his Wrath , which is revealed from Heaven against all ungodliness and unrighteousness of Men , Rom. 2.18 . Shall Christ and all Covenant Mercies be offered to you ? a Feast of fat Things provided for you , and will you make light of this Offer ? and gracious tender of Salvation . 2. You heart-broken Sinners be exhorted to look up to Christ , behold him whom the Father hath chosen and laid help upon , one mighty to save , look to your Physician , he is come to ease your burthened Consciences , to heal your wounded Souls , to pour in his Oyl and Wine , he will do it all freely , tho' you have no Money , no Price or Mony-worth ; yet in this Covenant , here is Wine and Milk for you also , and your Souls shall live , and you shall be taken into his Covenant , and have Interest in the sure Mercies of David , Isa. 55.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. 3. Let such be exhorted , to lay to heart and repent , who darken the Doctrine of God's Free-grace , and eclipse the Glory of the Everlasting Covenant , that turn it into a Law of conditional Obedience , and mixt Works , done by the Creature with Christ's Merits ; have they not stumbled many an honest Christian already , and filled others with many Fears and Doubtings , whilst they set them to seek after-Justification by their own sincere Obedience and Gospel-Holiness , and join that ( some way or another ) with the Merits and Righteousness of Christ , and would have them not to count their own personal Holiness ( as Paul did ) even Dung , that they may be found in Christ not having their own Righteousness ▪ but the Righteousness of God which is by Faith , whether their Doctrine tends most to promote true Gospel-Holiness , and the Honour of God , or ours ; will appear at the last day . I hope they may mean well , but may they not fear they mistake ? in going about to remove the Ancient Land-mark : why should that glorious Doctrine of Justification , that shone forth in the days of Martin Luther , and has been the Ground of so many godly Christian's Hope ; nay , Martyrs , now be struck at ? and by which means , new Animosities and Divisions are let in among God's People , to the Reproach of his Holy Name , and Grief of Thousands of faithful Christians . 3. Consolation , This may be much improved in the last place , by way of Comfort and Consolation to Christians in every Condition , both in Life , and at the Hour of Death . 1. Is the Covenant of Grace made with Christ for us ? and has he undertaken for our Souls as our Surety ? is it ordered in all things and sure ? Then poor doubting Soul , here is a Foundation of Comfort for thee ; O! how doth the Love of the Father abound towards us ? as to enter into a Covenant for us , with his own Son ; here 's infinite Love , and Condescen●●on : know , Christ equally engaged for all the Father gave him ; Care is ●●ken for the weakest Saint , as for the strongest ; nay , Christ therefore ●●rries his Lambs in his Arms , lays them in the Bosome of his Covenant . Souls , ●emember God calls it his Covenant , where is it called our Covenant ? we may break with God , but he will not break with us ; Altho' my house be not 〈◊〉 with God , yet he hath made with me an Everlasting Covenant . This Covenant stands firm , this Foundation of God is sure , it was E●tablished from all Eternity by an Eternal Act of God , that cannot be Repealed , Altered or Changed : God is thine , Christ is thine , if thou hast Union with him , all is thine ; and the Oath of God , the Truth and Faithfulness of God is engaged for the making good all the Blessings that are contained in this Covenant ; God is thine , and Christ is thine for ever . Thou art given to Christ , and Christ will not lose any one Soul the Father gave unto him ; none can pluck thee out of his hands , Joh. 10.28 . 2 Art thou afflicted for thy sins ? Look into this Covenant , here is a Cordial for thee , His Seed also will I make to endure for ever , and his Throne as the days of Heaven , Ps. 89.29 . If his Children forsake my Law , and walk not in my Judgments , v. 30. If they break my Statutes , and keep not my Commandments , v. 31. then will I visit their transgressions with the Rod , and their iniquities with stripes , v. 32. But my loving kindness will I not utterly take from him , nor suffer my faithfulness to fail , v. 33. My Covenant will I not break , nor alter the thing that is gone out of my mouth , v. 34. Is not here Relief for thee , if thou art afflicted ? 't is a sign thou art beloved ; t is for thy profit , than thou mayest partake of his holiness , Heb. 12.10 . 3. Art thou backsliden from God ? see that in Hos. 14. I will heal their backsliding , I will love them freely , for mine anger is turned away from him , v. 4. 4. Art thou like a dry withered Tree ? see his promise in this Covenant , I will be a dew to Israel , he shall grow as the Lilly , and cast forth his root as the Lebanon , they shall revive as the Corn , and grow as the Vine , v. 7. Tho' I walk in the midst of trouble , thou wilt revive me , saith David : this he saw was in God's Covenant , Psal. 138.7 . 5. Do thy sins appear grievous to thee ? he has ( as you heard promised in this Covenant ) to be mercifull to their unrighteousness , their sins and iniquities will I remember no more , Heb. 8 12. Heb. 10.17 . 6. But O the Power of them ! Soul , mind his promise in this Covenant , sin shall not have dominion over you , because you are not under the law , but under grace , Rom. 6.14 . 7. Art thou tempted ? look into the Covenant , there hath no temptation taken you , but such that is common to man , and God is faithfull , who will not suffer you to be tempted above what you are able , but will with the temptation make way to escape , that ye way be able to bear it also , 1 Cor. 10.13 . Christ having suffered , being tempted , is able to succour them that are tempted , Heb. 2.18 . 8. Art poor ? and afraid thou shalt want Bread ? either for thy Body , or for thy Soul ; see that in Psal. 111.5 . He hath given meat to them that fear him , he is ever mindful of his Covenant , he will abundantly bless her provision , and satisfie her poor with bread , Psal. 132.15 . 9. Art thou afraid thou shalt sometime or another depart from God , or fall away from him ? mind his Covenant , I will put my fear into their hearts , and they shall not depart from me , Jer. 32.40 . Tho' they fall , they shall not utterly be cast down , for the Lord upholdeth him with his right hand , Psal. 37.24 . 10. Dost thou fear Satan will be too hard for thee ? Look into this Covenont , God shall bruise Satan under your feet shortly , Rom. 16.20 . O the Comfort this Covenant affords to us in every Condition , he will give Grace and Glory , and no good thing will be with-hold from them that walk uprightly . Christians . what remains for you to do , that you may have the Comfort that is in this Covenant , but to go to God by Christ your Mediator , he pleads his own Merits and Righteousness for us . I took flesh , O my Father , I suffered death according to thy good Pleasure ; in their stead I gave my Soul a Ransome for them , I was made a Curse for them , wounded , to heal their Wounds , I bore their Sins , and carried their Sorrows ; O condemn them not for their Iniquities which met in me : they are my Purchase , my Members , I have paid their Debts , and brought in everlasting Righteousness for them : he is heard all ways , O! pray in his Name , and all your wants shall be supplyed . 2. let the Fruits of God's Grace shine forth in your Lives : what shall we render to God for all his Covenant-Blessings ? You are bought with a price , and are not your own , therefore glorifie God in your Body , and in your Spirit , which is the Lord's , 1 Cor. 1.19 , 20. Quest. But methinks I hear some poor sinner crying out , How may I come to be in this Covenant ? Answ. Soul , it is by thy being united to Christ , or by Union with him through the Spirit , 't is by Faith : O close with Christ , cry to God for his Spirit , attend on the means of Grace , see if thou canst find in thy heart to love Christ , to espouse him , enter into an Holy Contract with him , to this end he sends his Ministers . O that thou didst but see the w●●t of him ! and behold the Beauty that is in him , he that has the Son , has Life , he is actually in this Covenant , but know this is the Work of Christ ; 't is he must make thy heart willing , and dissolve those Bonds thou hast ty'd with other Lovers . Thou art not first to enter into a Covenant with God , or offer thy Terms of Gospel-Faith and Holiness , so as on that Condition , to oblige God to enter into a Covenant with thee : no , Christ is first given , and then God gives us to him ; nay , himself with him : Christ's Love is first set on us , before we can love him , and when we were in our blood ( not washed ) that was the time of his Love , and then he entered into a Covenant with us , Ezek. 16. Reverend Mr. Cotton saith , The Lord is the first thing that he giveth by his Covenant , and with himself all things else , Rom 8.32 . and there is the Precedency , Christ is given , and in him all spiritual Blessings , Eph. 1.3 . and this for the Order of Nature in giving in the Covenant : not Obedience first , nor Faith first , nor any thing else first , but himself : Donum primum & primarium , and in him all his Goodness . p 14. on the Covenant . Art thou weary ? dost thou thirst ? art a wretched sinner ? then take Christ , go to him and drink . Thou art not O sinner ! first to wash thy self from thy Wickedness , and get a clean heart , and then come to the Fountain of Christ's Blood ; but as a poor , vile , lost sinner to come unto him : believe in him that justifies the ungodly , Rom. 4.5 . Also 't is Christ who is thy Physician , 't is he that has undertaken thy Cure , and must apply the Remedy , and none can do it but he , and tho' thou hast no money , yet this Physician is to be had , and his Medicines too , and all freely , Isa. 55.1 , 2. But to close , Let us reflect a little on the Deceased , my Brethren , whose Corps is it we are to follow to the Grave this Evening : Sirs , 't is the Corps of a godly Man ; nay , a Minister , an ancient Minister : one who long and faithfully served Jesus Christ , under many Afflictions , great Tryals and Sufferings : O how many of late have we lost ? and how few raised up in their stead ? the harvest is great , but the labourers are few , one drops here , and another there ; some by Distempers of Body made unable to labour before death comes , ( as it was with our honoured Brother deceased ) while others are taken away in their full strength : have we not cause to fear what is coming on ? See that in Isa. 57.1 , 2. God calls home his Ambssadours , a-pace , what may we expect ? O look for approaching Judgments , God hath given us divers ways warning , before Wrath breaks out upon us ; the sins of the Nation are near fully ripe , and the sins of God's people tend to fill up the measure . But tho' we must all die , as well our painful Ministers as the people , yet in this Covenant death is ours , 1 Cor. 3.22 . 't is a Blessing , it is Gain , the Sting is taken away by the Lord Jesus ; so that we ought not to mourn for our godly Friends that die , ( as such who have no hope ) for the righteous ( in this Covenant ) have hope in their death : This God is our God , and he will be our Guide even unto death . Thus is the Covenant of Grace , all the Desire , Hope , and Consolation of Relievers , both in Life , and Death . Our honour'd Brother is fall'n asleep in the Lord , i. e. in Union with Christ ; and as Death has put an end to all his Sorrows , so now his Spirit possesses all eternal Joy and Comfort : for tho' ( he as well as we ) was attended with weakness , and many Infirmities , yet he could say , God had made with me an everlasting Covenant , ordered in all things and sure , and this is all my Salvation , and all my Desire , altho' he makes it not to grow . FINIS . AN ELEGY Upon the Death of That Reverend and Faithful Minister of the Gospel M r. Henry Forty , Late Pastor of a Church of Christ at Abingdon , in the County of Berks , who departed this Life in the 67 th . Year of his Age , and was Interred in Southwark , Jan. 27 th . 1692 / 3. MOurn , mourn , O Sion ! thou hast Forty lost , Wave upon wave , with Tempest thou art tost Our Sorrow's great , and worser things draw near , Sad Symptoms of most dismal Days appear : Christ's blest Ambassadors are call'd away , And few these things unto their hearts do lay . Many we lost before , for which we mourn , And shall we Forty lose without a Groan ? Shall we not sigh for him who lately fell ? Or not deem him a Prince in Israel ? Say if you can , what cause gave he to fear , He was not ev'ry way a Man sincere ? How many years did he his Master serve ? And never from Christ's Truth did start or swerve Shall Envy then his Name or Glory stain ? Or Prejudice wound him to death again ? O let his Name ! his precious Name still live , And to his Ashes no Abuses give . Near Twelve long Years he did in Prison lie , As Exeter can fully testifie , For witnessing unto God's holy Truth , Which he most dearly loved from his Youth ; An Instrument was he in Jesus Hand In his Converting many in this Land : Nay , his own Father and his Mother were Ev'n both Converted by him ( I do hear ) I think without offence , I may declare Few godly Preachers , gone more spotless were ; Or with more Clearness did the Gospel Preach , And in his Life shone forth what he did teach . He was no flas● , he lik'd no upstart Strains , New Schemes he loath'd , which now our glory stains : By the Text he left to be insisted on , And opened when he was dead and gone ; You may perceive on what Foundation he Did build his Hope of bless'd Felicity . Altho' my house is not ev'n so with God , My Heart is dead , and I under the Rod : Tho' Grace in me do's greatly seem to fade , And many Deaths and Sorrows me invade ; Tho' friends seem strange , and wants do theaten me , And Pain and Anguish much increased be ; Altho' I faint for the sweet water Streams , And feel not those Soul-warming Sun-like Gleams , Tho' in my Father's House I can't appear , To have Communion my poor Soul to chear At the bless'd Table of my dearest Lord , Which formerly did so much Strength afford ; Tho' I sit all-alone and weep each day , And nights seem grievous rest b'ing took away , Altho' my Heart is alost broke with Grief , Sin so abounds , and Sion wants Relief ; Her Sorrows still abide on ev'ry hand , Her Sons divided are , so is the Land ; Sad Wars without , and Wars also within Such Wars 'mongst Saints has scarcely ever been . Both Earth and Heav'n too , now shaken be Plain signs of some dismal Catastrophe : Altho' my Faith is small and Love is cold , And am distressed by what I behold ; And tho' the Pillars of my house do shake , My Eyes grow dim , and Hands grow very weak , And tho' in my own self I nothing am , And for my Sins ▪ God might me justly damn : Yet he a Covenant hath made with me , Which is Eternal , cannot broken be ; For it is order'd well in ev'ry thing , And 't is from hence my Hope and Joy do's spring . Nay , this is all my Hope , and my Desire , 'T is this that raises up my Soul yet higher . And when on this I do contemplate I neither matter Mens nor Devils Hate : This Covenant affords me such Relief It strengthens me , and kills my unbelief : I hereby see , and know God is my God , And tho' I for my sins do bear his Rod ; Yet he his Loving-kindness won't remove , Altho' he doth me fatherly reprove . After this sort , methinks I heard him speak , Whilst he was here , and lay so sick and weak ; But now he 's gone to that sweet place of Joy , Where Sin nor Sorrow shall him more annoy : He fell asleep in Jesus , and shall lie In his sweet Arms unto Eternity . This Covenant hath set upon his Head That glorious Crown his Saviour merited ; A Morning without Clouds his Soul do's see , Which so shall last unto Eternity . Like to the Sun 's sweet shining after Rain , Or , like a Captive Prince turn'd home again That has in Bondage been for many year And when Christ comes , his Glory will appear Which now approaches and draws very near . His Body therefore tho' Intomb'd in Earth , Shall quickly rise and gloriously shine forth . Awake ye Virgins then , and sleep no more Prepare with speed , the Bridegroom 's at the door ; O watch ! look out ! ye little think or know , What things the mighty God's about to do . EPITAPH . HEre Forty lies a little while asleep , 'T will not be long before he shall awake ; Forbear therefore his Friends and do not weep For of great Glory does his Soul partake . He 's gone before , see you as ready be For Joy above , and bless'd Felicity . ADVERTISEMENT . NEanomianism Unmask'd ; the 1 st . 2 d. and 3 d. Part , being an Answer to Mr. D. William's Book , Entituled , Gospel-Truth Stated and Vindicated , by Isa. Chauncy . A Rejoynder to Mr. D. William's . Reply . Examen Confectionis Pacificae , or a friendly Examination of the Pacifick Paper , by the same Author . The Banquetting-House , or a Feast of Fat Things ; Opening many Sacred Scripture Mysteries , profitable for all who would attain to the saving Knowledge of Christ. By B. Keach . Sold by H. Barnard , at the Bible in the Poultrey . The Ax laid to the Root , on Mat. 3.10 . in two Parts , Printed for J. Harris , at the Har●● in the Poultrey . By B. K. Reader , These Errata's that have escaped the Press , thou art desired to correct with thy Pen. PAge 14. line 19. blot out the. p. 14. l. 30. for ( he ) read the. for are , r. is . in p. 32. l. 29. for pass , r. basis . p. 33. l. 38. blot out not ; in p. 35. l. 7. for wonderment , r. wonderment . in p. 35. l. 30. blot out ( and. ) l. 35. for applies , r. implies . p. 34. l. 28. for Everlashing , r. Everlasting . p. 36. l. 32. for ( were ) . r. be saved . p. 40. l. 27. for nor , r. nay . in p. 42. l. 19. add hear ; hear and your Souls shall live ; hear , is left out . p. 40. l. 26. for silled , r. filled . There are also many false Pointings , that greatly spoil the Sense ; which , Reader , likewise thou art desired to correct with thy Pen. These BOOKS next following , are published by Benjamin Keach . SInging of Psalms , proved to be a Gospel Ordinance , Price Bound , One shilling Six pence . 2. Rector Rectified , and Corrected ; being an Answer to Mr. William Burket's Treaty of Infant Baptism , Rector of Mildin ; in Suffolk . Price Bound , One Shilling . 3. Answer to the Athenian Society , concerning Infant Baptism . 4. The Counterfeit Christian ; containing Two Sermons : Being an Exposition of that Parabolical Text , Mat. 12.43 , 44. When the unclean spirit is gone out , &c. These Four Printed and Sold by the Author , at his House , near Horsly-down . 5. The Everlasting Covenant : A Sermon , Preach'd Jan. 29 th . 1692 / 3. at the Funeral of Mr. Henry Forty , Minister of the Gospel . Printed for H. Barnard , at the Bible , in the Poultrey . 6. The Ax laid to the Root , 1 st . Part : Containing Two Sermons , by way of Exposition , on Matth. 3.10 . Proving , That God made a Two-fold Covenant with Abraham ; and , That Circumcision , doth not appertain to the Covenant of Grace , but to the Legal Covenant God made with Abraham's natural Seed as such . 7. The Ax laid to the Root , 2 d. Part : Wherein the last Arguments of Mr. John Flavell , in his Reply to Mr. Philip Cary , are Answered ; also , A brief Answer to Mr. Rothwell's Book , intituled , Paede-Baptismus Vindicatus , as to what seems most Material : To which is added , some Reflections , by way of Reply , in confutation of a New Book , called , Plain Scripture Proofs , That John Baptist did certainly Baptise Infants , as the Adult . Written by one Mr. Exell Minister of the Gospel . These Two Sold by John Harris , at the Harrow , in the Poultrey . 8. The Marrow of Justification : Two Sermons , on Rom. 4.5 . But to him that worketh not , but believeth , &c. Printed for Dorman Newman , at the King's-Arms in the Poultrey . These Six last , in Quarto , stitched , may be had all bound together , and sold by John Harris , and H. Barnard . 9. Mystery Babylon , proved to be the Present Church of Rome : Together with the Time of the End. Price Bound 1 s. Sold by N. Crouch , and the Author . 10. The Old Man's Legacy to his Daughters . Wherein the Hidden Mysteries of Faith , and Experience , are briefly discussed and laid down . In a plain and familiar Dialogue , in Six several Conferences , betwixt the Authors Two Daughters , Elizabeth , and Margaret . To which is added , some Choice Discoveries of the Author 's most excellent Experiences . In Two Parts . Written by N. T. Deceased , when near Ninety Years of Age , for the Private Use of his Daughters aforesaid , and now made Publick at the Request of many . 11. Chirurgus Marinus : Or , The Sea-Chirurgion . Being Instructions to Junior Chirurgic Practitioners , who design to serve at Sea in this Imploy . In Two General Parts . The First Part contains Necessary Directions , how the Chirurgion should furnish himself with Medicines , Instruments , and Necessaries , fit for that Office ; together with a Medicinal Catalogue , and an Exemplary Invoyce . The Second Part contains the Surgions Practice at Sea , both Chirurgical and Physical ; which Practical part serves as well at Land as at Sea. By John Moyle , Sen. One of their Majesties Superannuated Sea Chirurgions . 12. The History of Madamoiselle de St. Phale . Giving a Full Account of the Miraculous Conversion of a Noble French Lady , and her Daughter , to the Reformed Religion . With the Defeat of the Intriegues of a Jesuite their Confessor . Translated out of French. 13. Christ alone Exalted in Dr. Crisp's Sermons , Partly confirmed in Answering Mr. Daniel William's Preface to his Gospel Truth stated ; by alledging Testimonies from Scripture , and the Doctrine , of the Church of England , in the Book of Homilies establish'd by Law , and other Orthodox Authorities : Shewing , How he had wronged as well the Truth , as the said Doctor in the great Point of Justification , by the Neonomian Doctrine . These Four last Books , are to be Sold by Henry Barnard , at the Bible in the Poultrey : Where is to be Sold , at the same place , the Book , Entituled , Christ made Sin. Notes, typically marginal, from the original text Notes for div A47489-e450 Reader , This Head is added , it was not deliver'd in the Sermon . 
A47606	----	A short confession of faith containing the substance of all the fundamental articles in the larger confession put forth by the elders of the Baptist churches, owning personal election and final perserverance. Keach, Benjamin, 1640-1704. 1697 Approx. 52 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47606 Wing K86 ESTC R24038 07944288 ocm 07944288 40608 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47606) Transcribed from: (Early English Books Online ; image set 40608) Images scanned from microfilm: (Early English books, 1641-1700 ; 1209:2) A short confession of faith containing the substance of all the fundamental articles in the larger confession put forth by the elders of the Baptist churches, owning personal election and final perserverance. Keach, Benjamin, 1640-1704. [7], 40 p. [s.n., London : 1697?] Dedicatory signed: B. Keach. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Baptists -- Doctrines. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Haley Pierson Sampled and proofread 2005-07 Haley Pierson Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Confession of FAITH Containing the Substance Of all the Fundamental ARTICLES IN THE Larger Confession , put for t 〈…〉 the Elders of the Bapti 〈…〉 Churches , Owning Personal Electio 〈…〉 Final Perseverance . Acts 24. 14. After the way 〈…〉 Heresy , so worship we the Go 〈…〉 ther 's , believing all things wh 〈…〉 in the Law and the Prophets 〈…〉 LONDON ▪ Printed in the 〈…〉 THE ARTICLES OF THE FAITH OF THE. CHURCH of CHRIST , OR Congregation meeting at Horsley-down , BENJAMIN KEACH , Pastor , As asserted this 10th of the 6th Month , 1697. LONDON ; Printed in the Year 1697. To the Congregation with whom I am a Member ( and the unworthy Overseer ) who are in God the Father , and in our Lord Jesus Christ ; Grace Mercy and Peace be multiplied . Most Dear and Beloved in Christ : I Hope I can say ( with the holy Apostle ) that you are by me dearly beloved , my Joy , and my Crown ; yea you are my Honour , and in you I would rejoice , being the Ornament of my poor Ministry , by which the most of you have ( through the Blessing of God ) been converted to Jesus Christ : and if you stand fast in the Faith in one Spirit , striving together for the Faith of the Gospel , and do adorn your Profession , living in Love , and endeavouring to keep the unity of the Spirit in the bond of Peace , you will cause my latter days to be most sweet and comfortable to me , after all those Troubles , Sorrows , and Reproaches I have met with , both from within and from without . Evident it is God hath most eminently appeared to strengthen your hands : tho the Archers have sorely grieved you , and shot at you , yet your Bow abideth in strength ; and that the Arms of your Hands may still abide strong by the Arm of the mighty God of Jacob , shall be my continual Prayers . My Brethren , I here present you with that which you have so long waited for , and desired me to endeavour to do , viz. to state an account of the most concerning Articles of your Faith , which you have heard read , and have approved of , and which I thought good no longer to delay the doing of . ( 1. ) Not knowing how soon I may put off this Tabernacle , and therefore would leave behind me an account of that holy Doctrine and Order , in which through Grace you are established ( for at your desire also I have drawn up the whole Rules of your holy Discipline , which you may have added unto this , and bound up together ) . ( 2. ) And the rather I have done this , because the General and more Large Confession of the Faith of our Churches , is now out of Print ; but that is not all , for that being 12 d. price , some cannot well purchase it . ( 3. ) And also that all Men may see what our Faith is , and that we differ not from our Brethren who bear other Names in any Fundamental Point or Article of Faith ; and that they may discern the difference between you and some that bear the same Name with you . ( 4. ) Tho you agree in the general with all other Churches of the same Faith , in all those Articles there inserted , yet therein your whole Faith is not comprehended , viz. that of Imposition of Hands upon baptized Believers as such , and singing of God's Praise , &c. because some of our Churches dissent from us therein : yet my desire is you would nevertheless shew all Tenderness , Charity and Moderation to such as differ from you in those Cases , and not refuse Communion with them ; and indeed your late sweet Temper appears to be such , that I need not press you to this . All that I shall say more , is to entreat you to labour after Holiness , and to awake out of sleep , that you may adorn your sacred Profession , and prepare to meet the Lord ; that as you have a good Doctrine , you may also have a holy and good Conversation ; and then we need not fear who can harm us , whilst we are followers of that which is good , O let us bear one with another . and if in any thing we differ , let us avoid all Animosities . Brethren , great things are near , watch and pray , look out and be ready . But at present I shall conclude with the words of the Apostle , Finally , Brethren , farewel ; be perfect , be of good comfort , be of one Mind , live in peace , and the God of Love and Peace shall be with you . So prays your unworthy Brother , Pastor , Overseer , and Servant , who earnestly desires your Prayers also , From my House in Freemans-lane by Horsley-down , Southwark . Aug. 16. 1697. B. Keach . That the following Articles contain what the foresaid Church believes concerning those Truths asserted therein , we whose Names are hereunto subscribed , do testify in the Name and by the Appointment of the whole Congregation , the 10th day of the 6th Month , commonly called August , 1697. BEnjamin Keach , Pastor . Benjamin Stinton , Teacher . John Roberts , Edward Foley , Joshua Farrow , Tho. Stinton , John Valley , Isaac Ballard , Deacons . John Hoar , sen . Edward Newbury , Tho. Turner , John Seamor , Ephraim Wilcocks , James Wilmott , Daniel Dines , Richard Thoubals , John Weston , John Clark , Tho. Ayers , John York , George Starkey , sen . Benj. Harris , George Starkey , jun. John Beavis , Tho. Hill , Joseph Berry , William Farmworth , Joseph Jennings , John Fowle , sen . Tho. Fowle , John Fowle , jun. Henry Skeer , John Greensmith , Jeremiah Lions , William Putman , Nath. Holden , William Cattrel , Tho. Harvey , Tho. Richford , Joseph Worley , Peter Carter , William Forister , Sam. Cox. John Sparke , James King , William Deale , Simon Agars , John Hoar , jun. Tho. Gunning , William Mais . The Articles of Faith of the Church of Christ meeting at Horsley-Down . Of God , and of the Holy Trinity . I. WE do believe , declare and testify , that there is but One Only Living and True God , who is a Spirit Infinite , Eternal , Immense and Unchangeable in his Being , Wisdom , Power , Holiness , Justice , Goodness , Truth and Faithfulness . II. That there are three Persons in the Godhead , the Father , the Son , and Holy Spirit ; and that these three are One God , the same in Essence , equal in Power and Glory . Of the Decrees of God. III. THat the Decrees of God are his Eternal Purpose according to the Counsel of his Will , whereby for his own Glory he hath foreordained whatsoever comes to pass , even those Evils that his Wisdom and Justice permits for the manifestation of the Glory of those his Attributes : And that God executes his Decrees in the Works of Creation and Providence . Of Creation . IV. THat the Works of Creation are God's creating all things of nothing by his Word of Power , in six days , and all very good . That God created Man Male and Female , after his own Image , in Knowledg , Righteousness , and Holiness , with Power and Dominion over the Creatures . Of God's Providence . V. WE believe that God's Works of Providence are his most holy , wise , and powerful preserving , and governing all his Creatures , and their Actions . Of the holy Scriptures . VI. WE believe the holy Scriptures of the Old and New Testament are the Word of God , and are the only Rule of Faith , and Practice ; all things being contained therein that are necessary for us to know concerning God , and our Duty unto him , and also unto all Men. That all Persons ought to read , hear , and understand the holy Scriptures . That the Light of Nature , and Works of Providence , tho they declare plainly there is a God , yet not so effectually as the holy Scriptures ; nor can we know without them how , and in what space of time God created all things . Neither came we any other ways but by the holy Scriptures to the Knowledg of Christ the blessed Mediator ; which indeed none can savingly know but by the Word and Spirit of God. Of Original Sin. VII . WE do believe , that God having created Man , he entered into a Covenant of Life with him , upon the condition of perfect Obedience ; making the first Adam a common Head to all his Seed : and that our first Parents being left to the freedom of their own Will , fell from the Estate wherein they were created , by eating of the forbidden Fruit : and that Adam being set up as a publick Person , we all sinned in him , and fell with him into a state of Sin , of Wrath and Misery ; the Sinfulness of which state consists in the guilt of Adam's first Sin , the want of Original Righteousness , and the Corruption of our whole Nature : from whence all actual Sins proceed , as Water out of a filthy and an unclean Fountain . So that not only by Imputation all Men became Sinners in the first Adam , but also as the same corrupt Nature is conveyed to all his Posterity , who descend from him in ordinary Generation . By this Sin all Mankind lost the Image of God , and Communion with him , being liable to all the Miseries of this Life , and to Death it self ; and also are dead in Sins and Trespasses , and obnoxious to the Wrath of God , and the eternal Pains of Hell for ever . Hence we say that all are conceiv'd and born in Sin , and are the Children of Wrath , even the Elect as well as others , being wholly defiled in all the Faculties and Parts of Soul and Body , and utterly indisposed and disabled to do any thing that is spiritually good , and wholly inclined with a strong propensity to all things that are evil . Of Man's Free-will . VIII . WE believe Man in his state of Innocency had freedom of Will to do good ; but by the Fall he hath utterly lost all that Power and Ability , being wofully depraved in all the Faculties of his Soul ; there being in the Will and Mind of all naturally much Enmity against God , and a total aversion to him , and to every thing that is spiritually good ; loving Darkness , and rebelling against the Light. But when a Man is renewed by Divine Grace , tho there is no force put upon the Will , yet it is made willing , and acts freely , in the day of God's Power : tho the Work is not perfect in any Faculty in the Regenerate , nor will be in this Life . Of Christ the Mediator . IX . WE believe that God having , out of his own meer good Pleasure , and infinite ▪ Love , elected some Persons of the lost Seed of the first Adam unto everlasting Life , from all Eternity , did enter into a Covenant of Grace with the second Person of the Trinity , ( who was set up as the common Head of all the Elect ) to deliver them out of the state of Sin and Misery , and to bring them into a state of Salvation and eternal Happiness . That the second Person in the Godhead , ( being the eternal Son of God , Coessential , and Coequal with the Father ) according to that holy Covenant and Compact that was between them both , became Man , or assumed our Nature , and so was , and continueth to be God and Man in two distinct Natures , in one Person for ever . And that he the Son of God by his becoming Man , did take unto him a True Body , and Reasonable Soul , being conceived by the holy Spirit in the Womb of the Virgin , and was born of her , yet without Sin. Of the Offices of Christ . X. WE believe that the Lord Jesus Christ , who is our Redeemer , and the one blessed Mediator between God and Man , executeth a threefold Office , both the Office of a Priest , the Office of a King , and the Office of a Prophet . First , That he executeth the Office of a Priest , ( 1. ) In his once offering up himself a Sacrifice , to satisfy Divine Justice , and to reconcile God to us , and us to God. ( 2. ) And in making continual Intercession for us , that the Merits of his Blood may be made effectual unto us . Secondly , That he executeth the Office of a King in subduing us unto himself , and in giving us Laws and holy Precepts , by which we ought to walk ; and also in his restraining and conquering all his , and our Enemies . Thirdly , That he executeth the Office of a Prophet , in revealing to us by his Word and Spirit , the whole Will of God concerning all things that appertain to Faith and Practice . Of Christ's Humiliation and Exaltation . XI . WE believe that Christ's Humiliation consisted in that great Condescension of his in assuming our Nature , and being born in a low condition , made under the Law , undergoing the many Miseries of this Life , the Wrath of God , the Curse of the Law , and the ignominious Death of the Cross , continuing under Death for a time . And that his Exaltation consisteth in his rising again from the dead the third day , and in his ascending up into Heaven , in sitting at the Right-hand of ▪ God ; Angels , Powers , and Principalities being made subject unto him ; and in his being made Judg of the quick and dead . Of effectual Calling . XII . WE do believe that we are made Partakers of the Redemption purchased by Christ , by the effectual Application of his Merits , &c. unto us by the Holy Spirit , thereby uniting us to Christ in effectual Calling : And that effectual Calling is the Work of God's Free Grace , who by his Spirit works Faith in us , who are altogether passive therein ; and convincing us of Sin and Misery , enlightning our Minds in the Knowledg of Christ , and renewing our Wills , and changing our whole Hearts , he doth perswade and enable us to imbrace Jesus Christ freely , as he is offered in the Gospel . Of Justification . XIII . WE do believe Justification is a free Act of God's Grace , through that Redemption which is in Christ , ( who , as our Head , was acquitted , justified , and discharged , and we in him , when he rose from the Dead ) and when applied to us , we in our own Persons are actually justified , in being made and pronounced righteous , through the Righteousness of Christ imputed to us ; and all our Sins , past , present , and to come , for ever pardon'd ; which is receiv'd by Faith alone . And that our Sanctification , nor Faith it self , is any part of our Justification before God ; it not being either the Habit , or Act of Believing , or any Act of Evangelical Obedience imputed to us , but Christ , and his active and passive Obedience only , apprehended by Faith : and that Faith in no sense tends to make Christ's Merits more satisfactory unto God ; but that he was as fully reconciled and satisfied for his Elect in Christ by his Death before Faith as after ; otherwise it would render God only reconcileable , ( not reconciled ) and make Faith part of the Payment or Satisfaction unto God , and so lessen the Merits of Christ , as if they were defective or insufficient . Yet we say , it is by Faith that we receive the Atonement , or by which means ( as an Instrument ) we come to apprehend and receive him , and to have personal Interest in him , and to have our free Justification evidenced to our own Consciences . Of Adoption . XIV . WE believe Adoption is an Act of God's Free Grace , whereby such who were the Children of Wrath by Nature , are received into the Number , and have Right to all the Privileges of the Sons of God ; and that such who are adopted , are also by the Spirit regenerated , and hence said to be born of God. Of Sanctification . XV. THAT Sanctification is the Work of God's Free Grace also , whereby we are renewed in the whole Man after the Image of God , and are inabled more and more to die unto Sin , and live unto Righteousness . And that the Benefits we receive , and which flow from or accompany Justification , are Adoption , Sanctification , Peace of Conscience , Manifestations of God's Love , Joy in the Holy Ghost , an Increase of Grace , an Assurance of eternal Life , and final Perseverance unto the end . Of the Souls of Men at Death . XVI . WE believe , that at Death the Souls of Believers are made perfect in Holiness , and do immediately pass into Glory ; and their Bodies dying in Union with Christ , or dying in the Lord , do rest in their Graves till the Resurrection , when they shall be raised up in Glory . And that their Souls being reunited to their Bodies , they shall be openly acknowledged , and acquitted , and made compleatly blessed , both in Soul and Body , and shall have the full Injoyment of God to all Eternity . And that the Souls of the Wicked at their Death are cast into Hell , or are in Torment : and that their Bodies lie in the Grave under Wrath , and shall by virtue of the Power of Christ be raised from the Dead ; and their Souls being re-united to their Bodies , shall be judged and condemned , and cast into a Furnace of Fire , or into unspeakable Torment , with the Devil and his Angels , for ever and ever . Of the Law. XVII . WE believe God requires Obedience of Man , and that the Rule of that Obedience is the moral Law as it is in the Hands of Christ ; which teacheth all Persons their Duty to God , and to Man ; the Sum of all being this , to love the Lord our God with all our Hearts , with all our Souls , and with all our Strength , and our Neighbours as our selves . And that tho the Law is abolished as a Covenant of Works , and as so considered , we are dead to it , and that dead to us ; yet it remains as a Rule of Life and Righteousness for ever . XVIII . We believe no mere Man , since the Fall , is able in this Life perfectly to keep the Holy Law of God ; and that every Offence against the Law deserves eternal Death , tho some Sins are more heinous in God's Sight than others . And that God , as a simple Act of Mercy , will not , doth not , pardon any Man ; neither doth it seem consistent with his Holiness and Justice so to do , without a full Satisfaction : wherefore he substituted Christ in our room and stead , perfectly to keep the whole Law , and to die , or bear that Wrath which we deserved for our breaking of it ; he being pleased in his infinite Love and Grace to transfer our Sins , Guilt and Punishment , upon his own Son , ( who took our Nature upon him , as our blessed Head and Representative ) that his active Obedience and Righteousness might be our just Title unto eternal Life ; and his Death ( who bore our Hell-Torments ) be our full Discharge from the Wrath of God , and eternal Condemnation . And that all who would receive this Title , and have this Discharge so as to escape God's Wrath , and the Curse of the Law , must fly to Christ , and lay hold on him by Faith ; which Faith is known by its Fruits , having lively , Sin-killing , Soul-humbling , Self-abasing , Christ-exalting , and Heart-purifying Operations , always attending it . Of Faith and Repentance . XIX . WE believe that Faith is a saving Grace , or the most precious Gift of God ; and that it is an Instrument whereby we receive , take hold of , and wholly rest upon Jesus Christ , as offered to us in the Gospel . That Repentance unto Life is also a saving Grace , whereby a Sinner , out of a true Sense of Sin , and Apprehension of God's Mercy in Christ , doth with Grief and Hatred of his Sins , turn from them . And that tho Repentance is in order of Nature called the first Principle of the Doctrine of Christ , yet we believe no Man can savingly repent , unless he believes in Jesus Christ , and apprehends the Free Pardon and Forgiveness of all his Sins through the Blood of the everlasting Covenant , and the Sight and Sense of God's Love in a bleeding Saviour ; being that only thing that melts and breaks the stony Heart of a poor Sinner , as the Sight of a free Pardon from a Prince humbles the stout Heart of a rebellious Malefactor . Of the Means of Grace . XX. WE believe that the outward and more ordinary means , whereby Christ communicates to us the Benefits of Redemption , are his Holy Ordinances , as Prayer , the Word of God , and Preaching , with Baptism , and the Lord's Supper , &c. and yet notwithstanding it is the Spirit of God that maketh Prayer , Reading , &c. and specially the Preaching of the Word , effectual to the convincing , converting , building up , and comforting , through Faith , all the Elect of God unto Salvation . And that it is the Duty of all , that the Word may become effectual to their Salvation , to attend upon it with all Diligence , Preparation , and Prayer , that they may receive it with Faith and Love , and lay it up in their Hearts , and practise it in their Lives . Of Baptism . XXI . WE believe that Baptism is a Holy Ordinance of Christ , or a pure Gospel-Institution ; and to be unto the Party baptized , a sign of his Fellowship with Christ in his Death , Burial , and Resurrection , and of his being grafted into him , and of Remission of Sins , and of his giving himself up to God , through Jesus Christ , to walk in Newness of Life . We also believe that Baptism ought not to be administred to any but to those who actually profess Repentance towards God , and Faith towards our Lord Jesus Christ . That the Infants of Believers ought not to be baptized , because there is neither Precept , or Example , or any certain Consequence in the Holy Scripture for any such Practice : And we ought not to be wise above what is written . And that a human Tradition or Custom ought not to be regarded , but that it is sinful , and abominable . We believe also that Baptism is only rightly administred by Immersion , or dipping the whole Body in Water , into the Name of the Father , and of the Son , and of the Holy Spirit ; according to Christ's Institution , and the Practice of the Apostles ; and not by sprinkling , or pouring of Water , or dipping some part of the Body in Water , after the Tradition of Men. And that it is the indispensible Duty of such who are baptized , to give up themselves to some particular orderly Church of Jesus Christ , and to walk in all the Commandments and Ordinances of the Lord blameless : Baptism being an initiating Ordinance . Of a true Church . XXII . WE believe a true Church of Christ is not National , nor Parochial , but doth consist of a number of godly Persons , who upon the Profession of their Faith and Repentance have been baptized , and in a solemn manner have in a Holy Covenant given themselves up to the Lord , and to one another , to live in Love , and to endeavour to keep the Unity of the Spirit in the Bond of Peace : Among whom the Word of God is duly and truly preach'd ; and Holy Baptism , the Lord's Supper , and all other Ordinances are duly administred , according to the Word of God , and the Institution of Christ in the Primitive Church : watching over one another , and communicating to each other's Necessities , as becometh Saints ; living Holy Lives , as becomes their sacred Profession ; and not to forsake the assembling themselves , as the manner of some is ; or to take leave to hear where they please in other Places when the Church is assembled , but to worship God , and feed in that Pasture , or with that Church , with whom they have covenanted , and given up themselves as particular Members thereof . Of Laying on of Hands . XXIII . WE believe that laying on of Hands ( with Prayer ) upon baptized Believers , as such , is an Ordinance of Christ , and ought to be submitted unto by all such Persons that are admitted to partake of the Lord's Supper ; and that the end of this Ordinance is not for the extraordinary Gifts of the Spirit , but for a farther Reception of the Holy Spirit of Promise , or for the Addition of the Graces of the Spirit , and the Influences thereof ; to confirm , strengthen , and comfort them in Christ Jesus ; it being ratified and established by the extraordinary Gifts of the Spirit in the Primitive Times , to abide in the Church , as meeting together on the first Day of the Week was , Act. 2. 1. that being the Day of Worship , or Christian Sabbath , under the Gospel ; and as Preaching the Word was , Acts 10. 44. and as Baptism was , Mat. 3. 16. and Prayer was , Acts 4. 31. and singing Psalms , &c. was , Acts 16. 25 , 26. so this of laying on of Hands was , Acts 8. & ch . 19. For as the whole Gospel was confirmed by Signs and Wonders , and divers Miracles and Gifts of the Holy Ghost in general , so was every Ordinance in like manner confirmed in particular . Of the Lord's Supper . XXIV . WE believe that the Holy Ordinance of the Lord's Supper , which he instituted the Night before he was betrayed , ought to be observed to the end of the World ; and that it consisteth only in breaking of Bread , and drinking of Wine , in remembrance of Christ's Death ; it being appointed for our spiritual Nourishment , and Growth in Grace , and as a farther Engagement in , and to all Duties we owe to Jesus Christ , and as a Pledg of his eternal Love to us , and as a Token of our Communion with him , and one with another . And that due Preparation and Examination is required of all that ought to partake thereof ; and that it cannot be neglected by any approved and orderly Member without Sin. Of Church-Officers . XXV . WE do believe that every particular Church of Christ is Independent ; and that no one Church hath any Priority or Super-intendency above or over another : and that every Church ought to be Organical : that an Elder , or Elders , a Deacon , or Deacons , ought to be elected in every Congregation , according to those holy Qualifications laid down in the Word of God : and that the said Elders and Deacons so chosen , ought solemnly to be ordained with Prayer , and laying on of Hands of the Eldership . That such Churches as have not Officers so ordained , are disorderly , there being something still wanting . Of Prayer . XXVI . WE believe Prayer is a holy Ordinance of God , and that it ought to be performed by the Help and Assistance of the Holy Spirit ; and that not only the Prayer Christ taught his Disciples , but the whole Word of God is to be our Rule how to pray , and pour forth our Souls unto God : and that it is the indispensible Duty of all godly Families ( and others also ) as well as private Christians , daily to pray for all things they need , and to give Thanks every Day for all good things they receive : and that the Omission of this Duty is a great Scandal to Religion , and a great Evil when it is carelesly or negligently performed . Of singing of Psalms , &c. XXVII . WE believe that singing the Praises of God , is a holy Ordinance of Christ , and not a part of Natural Religion , or a moral Duty only ; but that it is brought under Divine Institution , it being injoined on the Churches of Christ to sing Psalms , Hymns , and spiritual Songs ; and that the whole Church in their Publick Assemblies ( as well as private Christians ) ought to sing God's Praises , according to the best Light they have received . Moreover , it was practised in the great Representative Church , by our Lord Jesus Christ with his Disciples , after he had instituted and celebrated the Sacred Ordinance of his Holy Supper , as a commemorative Token of Redeeming Love. Of the Christian Sabbath . XXVIII . WE believe that one Day in seven , ought to be solemnly observed in the Worship of God ; and that by Moses's Law the Jews and proselyted Strangers were to keep the seventh Day : but from the Resurrection of Christ the first Day of the Week ought by all Christians to be observed Holy to the Lord , that being called the Lord's Day ; and the first time the Church met together after Christ's Ascension was on the Day of Pentecost , which was the first Day of the Week , as Tradition hath handed it down : and on that Day the Church also met together to break Bread , and make Collections for the poor Saints : and no mention is made that any one Gospel-Church kept the Jewish Sabbath in all the New Testament . And we believe that an Apostolical Precedent is equivalent to an Apostolical Precept in this case . Of Ministers , and their Maintenance . XXIX . WE do believe that every Brother that hath received a Gift to preach , having first pass'd the Probation of the Church , and being regularly called by the same , ought to exercise the said Gift to the Edification of the Church when desired ; and that no Brother ought to take upon him to preach , until he has a lawful Call so to do . Moreover , we believe that it is the indispensible Duty of every Church , according to their Ability , to provide their Pastor , or Elders , a comfortable Maintenance ; as God hath ordained , that he that preaches the Gospel , should live of the Gospel , and not of his own Labour ; but that he should wholly give himself up to the Work of the Ministry , and to watch over the Flock , being to be freed from all secular Business , and Encumbrances of the World : and yet that it is abominable Evil for any Man to preach the Gospel for filthy lucre sake , but he must do it of a ready mind . Of the First Covenant . XXX . WE believe that the first Covenant , or Covenant of Works , was primarily made with Adam , and with all Mankind in him , by virtue of which he stood in a justified state before the Fall , upon the condition of his own perfect and personal Obedience . But by the Fall he made himself uncapable of Life by that Covenant . That the Law God gave by Moses to Israel , was of the same nature of that given to Adam , being a second Ministration of it ; but not given for Life , but to make Sin exceeding sinful , and to shew how unable Man was in his fallen state to fulfil the Righteousness of God ; and so ( with the Ceremonial Law ) it was given in subserviency to the Gospel , as a Schoolmaster to bring Sinners to Christ . Of the New and Second Covenant . XXXI . WE believe the Covenant of Grace was primarily made with the second Adam , and in him with all the Elect , who as God-man , or Mediator , was set up from everlasting as a Common Person , or as their Head and Representative ; who freely obliged or ingaged himself to the Father for them , perfectly to keep the whole Law in their Nature that had sinned , and to satisfy Divine Justice by bearing their Sins upon his own Body , i. e. the Guilt of all their Sins , which were laid upon him : and that he sustain'd that Wrath and Curse in his Body and Soul , that was due to them for all their Transgrestions : and having received their discharge from Wrath and Condemnation , he gives it out to all that believe in him , and obtain Union with him , who are thereby brought actually into the said New Covenant , and have a personal Right to all the Blessings thereof . Of Election . XXXII . WE do believe that God from all Eternity , according unto the most wise and holy Counsel of his own Will , freely and unchangeably decreed and ordained , for the manifestation of his own Glory , some Angels , and some of the lost Sons and Daughters of Adam , unto eternal Life ; and that their number is so certain and definite , that it cannot be either increased or diminished : and that others are left or passed by under a Decree of Preterition . And that those of Manking that are predestinated and fore-ordained , are particularly and personally design'd unto eternal Life : and these God , according to his eternal and immutable Purpose , and good pleasure of his Will , did chuse in Christ ( the Head of this Election ) unto everlasting Glory , of his meer free Grace , without any foreseen Faith or Obedience and Perseverance therein , or any thing in the Creature as a Condition or Cause moving him thereunto ; and all this only to the Praise of his own glorious Grace . Of final Perseverance . XXXIII . WE believe all those whom God hath chosen , and who are effectually called , justified , and sanctified in Jesus Christ , can neither totally , nor finally fall away from a state of Grace ; but shall certainly persevere therein unto the end , and eternally be saved ; and this by virtue of their Election , or the immutable Decree of God , and the unchangeable Love of God the Father ; and by virtue of their Union with Christ , together with his Death , Resurrection , and Intercession ; as also from the nature of the Covenant of Grace , and Suretyship of Christ ; and through the indwelling of the holy Spirit , who abideth in them for ever . Of the Resurrection . XXXIV . WE believe that the Bodies of all Men , both the Just and Unjust , shall rise again at the last day , even the same numerical Bodies that die ; tho the Bodies of the Saints shall be raised immortal and incorruptible , and be made like Christ's glorious Body : and that the dead in Christ shall rise first . Of Eternal Judgment . XXXV . WE believe that God hath appointed a Day in which he will judg the World in Righteousness by Jesus Christ , or that there shall be a general Day of Judgment , when all shall stand before the Judgment-seat of Christ , and give an account to him for all things done in this Body : and that he will pass an eternal Sentence upon all , according as their Works shall be . Of Marriages . XXXVI . WE believe Marriage is God's holy Ordinance , that is to say between one Man and one Woman : and that no Man ought to have more than one Wife at once : and that Believers that marry , should marry in the Lord , or such that are Believers , or Godly Persons ; and that those who do otherwise , sin greatly , in violating God's holy Precept : and that Ministers as well as others may marry ; for Marriage is honourable in all . Of Civil Magistrates . XXXVII . WE do believe the supream Lord of Heaven and Earth hath ordained Magistrates for the good of Mankind : and that it is our Duty in all civil and lawful things to obey them for Conscience sake ; nay , and to pray for all that are in Authority , that under them we may live a godly and peaceable Life : and that we ought to render unto Cesar the things that are Cesar's , and to God the things that are God's . Of lawful Oaths . XXXVIII . WE do believe it is lawful to take some Oaths before the Civil Magistrate ; an Oath of Confirmation being to put an end to all Strife : nay , and that it is our Duty so to do when lawfully called thereunto : and that those that swear , ought to swear in Truth , in Righteousness , and in Judgment . Of Personal Propriety . XXXIX . WE do believe that every Man hath a just and peculiar Right and Propriety in his own Goods , and that they are not common to others ; yet we believe that every Man is obliged to administer to the poor Saints , and to the publick Interest of God , according to his Ability , or as God hath blessed him . FINIS . POSTSCRIPT . THere is something contained in the 13th Article that may seem to want some Explication , in these words ( speaking of a Man actually and personally justified ) that his Sins past , present , and to come , are all forgiven : We believing that if any Sins of a justified Person were afterwards charged upon him , it must of necessity make a breach in his unalterable and everlasting Justification , which is but one Act in God ; hence there is no Condemnation to them which are in Christ Jesus : yet I find an able and worthy Writer distinguisheth Pardon of Sin thus , viz. 1. Fundamentally in Christ , as a common Person of all the Elect before Faith , which lieth in Christ making full Satisfaction for all their Sins , meriting Faith for them , &c. 2. Actual , of all the Elect in Christ on believing ; this actual Pardon being nothing else but the actual Possession in their own Persons of their fundamental Pardon in the Person of Christ : And Dr. Tho. Goodwin speaks to the same purpose , to which I agree . And that this actual Pardon of the legal Guilt is twofold . 1. Formal , of all their Sins past , removing their legal Guilt . 2. Virtual , of all their Sins to come , preventing their legal Guilt . Dr. Ames speaks to the same purpose , and many others . I cannot see how a Believer should be for ever formally justified from all Sins past , present , and to come , and yet not formally pardoned . This Author which I have lately met with , distinguisheth well between Legal Guilt and Gospel Guilt ; the first obliging to Divine Wrath , or eternal Punishment ; the latter , i. e. Gospel Guilt , obliging to Gospel , or Fatherly Chastisement for Gospel-Sins . Now I see not but that as soon as a Believer is personally justified , all his Sins , tho not yet committed , as to legal Guilt , or vindictive Wrath , i. e. that Guilt that obliges to eternal Condemnation , are pardoned , for the reason before . Saith he , Virtual Pardon keeps off Legal Guilt where it would be . To which I reply , if it be kept off , so that it never comes upon Believers , then it follows they were actually pardon'd before in that respect : yet he says , Sins cannot be said to be formally pardon'd before formally committed ; but says , no Guilt can come upon them to Condemnation , tho new Guilt ; yet no new legal Guilt , because always justified . We see no hurt if his Terms be admitted . Object . What do Believers then pray for , when they pray for the Pardon of Sin ? Answ . 1. That God would not chastise them sorely , or afflict them as a Father , according to the greatness of their Offences . 2. That if his chastning Hand is upon us , he would be pleased graciously to remove it . 3. That he would be pleased to clear up to our Consciences , or give us the evidence of our Pardon through Christ's Merits , and that we may know we are compleat in Christ , or without spot before the Throne in our free Justification . 4. Nay , Believers are to pray to God to remove that Sin from them ( saith this worthy Author ) whose desert of Punishment cannot be removed from it ; and to spread their Sins before the Lord in the highest sense of the deepest demerit of all legal Punishment , so that they may put the higher accent upon the free Grace of God , and estimate upon the full Satisfaction of Christ , whereby their Persons are so fully freed from all actual Obligation to any Legal Punishment , the whole and utmost whereof their Sins deserve . 5. Moreover , that God would continue , and never revoke his most gracious Pardon , till he pronounceth the final Sentence of it at the day of Judgment , ( as well this Author notes ) for a renewed sense and assurance of its grant and continuance : and thus to pray , saith he , there are both Precepts and Promises . FINIS . Notes, typically marginal, from the original text Notes for div A47606-e1080 Joh. 4. 24. Job 11. 7 , 8 , 9. Psal . 90. 2. Jam. 1. 17. Exod. 3. 4. Rev. 4. 8. Deut. 6. 4. Exod. 34. 6 , 7. Mat. 28. 19. 1 Joh. 5. 5. Eph. 1. 4 , 11. Rom. 9. 22 , 23. Gen. 1. Heb. 11. 3. Gen. 1. 26 , 27 , 28. Col. 3. 10. Eph. 4. 24. 2 Tim. 3. 16. Eph. 2. 20. Joh. 5. 39. Deut. 17. 18. Rev. 1. 3. Acts 8. 30. Gen. 1. & 3. 15 , 16. Joh. 20. 30 , 31. & 21. 24. Gen. 3. 〈◊〉 , 6. Eccl. 7. 29. Rom. 3. 23. 1 Joh. 3. 4. Tit. 1. 13. Rom. 5. 17. Gen. 6. 5. Jer. 17. 9. Rom. 3. 10 , 11 , 12 , 13 , 14 , &c. Jam. 1. 14. 1 Cor. 15. 14. Rom. 5. 6. Rom. 8. 7. Col. 1. 22. Mat. 15. 19. Rom. 7. 7 , 14 , 17 , 18 , 23 , 24. Lam. 3. 39. Rom. 6. 23. Gal. 3. 10. Job 11. 12. & 15. 14. & 25. 4. Col. 3. 10. Tit. 1. 13. Psal . 51. 5. Eph. 2. 2 , 3. Gen. 6. 3. Rom. 7. 5 , 14 , 15 , 16 , 17 , 23 , 24. Ephes . 2. 2 , 3. Rom. 8. 7. Job 24. 13. Ephes . 4. 28. Col. 1. 21. Psal . 110. 3. Rom. 7. 11 , 17 , 18 , 23 , 24. Ephes . 1. 4. Rom. 3. 20 , 21 , 22. Gal. 3. 21 , 22. 1 Tim. 2. 5 , 6. Joh. 1. 14. Galat. 4. 4. Rom. 9. 5. Luke 1. 35. Col. 2. 9. Heb. 7. 24 , 25. Phil. 2. 6. Zech. 6. 13. Joh. 1. 14. 1 Tim. 2. 5. Heb. 2. 14. Mat. 2. 26 , 38. Luke 1. 27 , 31 , 34 , 35. Gal. 〈…〉 Heb. 4. 〈…〉 1 Tim. 2. 5. Heb. 2. 17. Heb. 7. 24. Act. 15. 14 , 15 , 16. 1 Joh. 2. 2. Heb. 7. 25. & 10. 21. & 9. 24. Isa . 33. 22. & 32. 1 , 2. 1 Cor. 15. 25. Psal . 100. Acts 3. 22. Job . 1. 18. 1 Pet. 1. 10 , 11 , 12 , Joh. 15. 15. & 20. 31. Gal. 4. 4. Heb. 12. 23. Isa . 53. 2 , 3. Luk. 22. 44 Mat. 27 ▪ 46 Phil. 2. 8. 1 Cor. 15. 4. Acts 2. 24 , 25 , 26 , 27 , 31. 1 Cor. 1● . 4. Mark 16. 19. Eph. 1. 20. Acts 1. 11. & 17. 31 ▪ 1 Pet. 3. 22. Joh. 1. 11. Tit. 3. 5 , 6. Eph. 1. 13 , 14. 1 Cor. 1. 9. Eph. 2. 8. Eph. 3. 17. 1 Cor. 1. 9. 2 Tim. 1. 9. 2 Thess . 2. 13 , 14. Acts 2. 37. & 20. 18. Ezek. 36. 27. John 6. 44 , 45. Rom. 3. 23 , 24 , 25 , 26. Eph. 1. 6 , 7. Tit. 3. 7. Rom. 5. 15 , 16 , 17 , 18. 1 Cor. 1. 30 2 Cor. 5. 21 Act. 13. 39. 2 Cor. 5. 21. Phil. 3. 7 , 8 , 9. Rom. 10. 5. 1 John 3. 1. John 1. 10. Rom. 8. 14. Gal. 2. 16. 1 John 3. 1 , 2. & 4. 7. & 5. 1. 2 Thess . 2. 13. Eph. 4. 13. Rom. 6. 5 , 〈◊〉 . 7. Rom. 8. 29 , 30. Rom. 5. 1 , 2 , 5. & 14. 17. Prov. 4 18. 1 Joh. 51. 3. 1 Pet. 1. 〈◊〉 . 1 Cor. 15. 43. Mat. 25. 23 Mat. 10. 32 1 Joh. 3. 2. 1 Cor. 13. 12. 1 Thess . 4. 17 , 18. 2 Cor. 5. 1 , 2 Phil. 1. 21. 22. Luk 16 ▪ 5 1 Pet. 3. 19 , 20. Luke 16. 23 , 24. Acts 1. 25. 1 Pet. 3. 19 Ps . 49. 11. John 9. 28 , 29. 2 Thess . 1. 8 , 9. Mich. 6. 8. 1 Sam. 15. 22. Rev. 2. 14. Mat. 19. 17 Mat. 22. 37 , 38 , 39 , 40. 1 Joh. 3. 4. Rom. 7. 3 , 4 Gen. 6. 5. Rom. 3. 9 , 10 , 11 , 12 , &c. Ezek. 8. 6. 1 Joh. 5. 16 Ps 78. 17 , 32 , 56. Exod. 34. 6 ▪ Rom. 3. 25 , 26. Gal. 4. 4. Isa . 53. 4 , 5 , 6 , 10 , 11. 1 Pet. 2. 24. Rom. 8. 1. John 5. 24. John 3. 15. 16. Heb. 6. 18 , 19 , 20. Col. 2. 12. Acts 15 , 9. Acts 2. 36. Job 42. 5. 1 Pet. 2. 7. John 3. 3. John 1. 12. Isa . 26. 3 , 4. Phil. 3. 9. Ephes . 2. 8. Acts 2. 37. Joel 2. 12. Jer. 3. 22. & 31. 18 , 19. Ezek. 36. 31. 2 Cor. 7. 10 Isa . 1. 16 , 17 Heb. 6. 1 , 2. Zec. 12. 10. Acts 2. 36. Mat. 28. 19 , 20. Acts 2. 42 , 46 , 47. Neh. 8. 8. 1 Cor. 14. 24 , 25. Acts 26. 32 Psal . 19. 8. Rom. 1. 15 , 16. Acts 20. 32 Rom. 10. 13 , 14 , 15 , 16 , 17. Prov. 8. 34. 1 Pet. 2. 1 , 2. Ps . 119. 18 Heb. 4. 2. 2 Thess . 2. 10. Jam. 1. 25. 1 Pet. 3. 21 1 Cor. 12. 13. Mat. 28. 19 , 20. Rom. 6. 3 , 4 , 5. Col. 2. 12 , 13. Gal. 3. 27. Acts 2. 38. & 22. 16. Acts 8. 37. Col. 2. 21 , 22. Rev. 22. 18 Prov. 30. 6. Mat. 28. 19 , 20. Mat. 3. 16. Joh. 3. 23. Acts 8. 38. Rom. 6. 3. Col. 2. 13. Acts 2. 41 , 42. & 5. 13 , 14. 1 Pet. 2. 5. Luke 1. 6. Acts 2. 40 , 41 , 42. Eph. 4. 3. Acts 2. 40 , 41 , 42 , 43 , 44 , 45 , 46 , &c. 1 Cor. 16. 1 , 2. Heb. 10. 25. Heb. 5. 12. & 6. 1 , 2. Acts 8. & 19. 6. Eph. 1. 13 , 14. Acts 8. & 19. 〈…〉 Heb. 2. 3 , 4. A 4 ▪ 4 ▪ ●at . 26. 26 , 27 , 28. Mark 14. 21 , 22 , 23. Luke 22. 19 , 20. 1 Cor. 11. 23 , 24 , 25 , 26 , 27. Acts 20. 17. 1 Tim. 3. 1 , 2 , &c. Tit. 1. 5. 1 Tim. 3. 2 — 12. Tit. 1. 5 , 6 , 7 , 8. Acts 13. 3. 1 Tim. 5. 22. & 4. 14. Phil. 4. 6. Psal . 65. 2. John 4. 23. 1 Pet. 2. 5. Rom. 8. 26. John 5. 14. Psal . 47. 7. Eccl. 5. 1 , 2. Jam. 5. 16. Eph. 6. 18. 1 Cor. 14. 14. Col. 4. 2. Josh . 24. 15. Gen. 18. 19. Jer. 10. 25. Eph. 5. 19. Col. 3. 16. Acts 16. 25 Heb. 2. 12. Jam. 5. 13. Mat. 26. 30 Mar. 14. 26 Exod. 20. Rev. 1. 10. Act. 2. 1 , 2. Acts 20. 7. 1 Cor. 16. 2 1 Tim. 3. 2. Eph. 4. 11. 1 Pet. 4. 10 Rom. 12. 6 , 7. 1 Cor. 9. 9 — 14. Rom. 15. 2● . Gal. 6. 6. 1 Tim. 5. 15. 2 Pet. 5. 2. Gen. 2. 17. Rom. 3. 12. Rom. 10. 5. & 5. 10 to 20. Rom. 3. 19 , 20. 2 Cor. 3. 9 , 11. Rom. 7. 7 , 8 , 9 , 10 , 11 , 12 , 13. Gal. 3. 10. Zech. 6. 13. Rom. 3. 23 , 24 , 25 , 26. Isa . 57. 5 , 6 , 10 , 11. Rom. 8. 3. Heb. 9. 15 , 16 , 17. Heb. 7. 22. Luk. 22. 2 〈…〉 1 Cor. 11. 2 〈…〉 Rom. 6. 2 〈…〉 & 8. 16 , 17 , 18. Rom. 8. 29 , 30 , 31. Acts 13. 48. Rom. 9. 11. 〈◊〉 . Thess . 4. 4 , 5. 〈…〉 ph . 1. 3 , 4 , 11. 2 Thess . 2. 13. Rom. 8. 28 , 29 , 30 , 31. Joh. 10. 28 , 29. Rom. 8. 38 , 39 Rom. 8. 3 〈…〉 33 , 3 〈…〉 2 Tim. 2. 2 Cor. 6. 17. Acts 17. 31. 2 Cor. 5. 10. Eccles . 12. Gen. 3. 24. Mat. 19. 5. 1 Cor. 6. 16. Eph. 5. 31. Rom. 7. 4. Heb. 13. 4. Rom. 13. 1 , 2 , 3. Tit. 3. 1. 1 Pet. 2. 13 : Mat. 22. 21. Exod. 20. 7. Jer. 4. 2. Gen. 24. 2. Neh. 5. 12. Heb. 6. 16 , 17. Exod. 20. 17. Acts 5. 4. & 20. 33. Notes for div A47606-e4580 Rom. 8. 1. Mr. Tho. Gilbert . Dr. Ames saith , that not only the Sins of a justified Person that are past are remitted , but also in some sort those to come , Num. 23. 25. Joh. 5. 24. yet he distinguishes between a formal and virtual Pardon : Sins past , says he , are remitted in themselves , Sins to come , in the Subject o● Person sinning . 
A47601	----	A medium betwixt two extremes wherein it is proved that the whole first Adam was condemned and the whole second Adam justified : being a sermon lately preached on Rom. 8:1 and now published to prevent the further controversy (in one main point) about justification : to which are added reflections on some passages in Mr. Clark's new book called Scripture-Justification / by Benjamin Keach. Keach, Benjamin, 1640-1704. 1698 Approx. 97 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A47601 Wing K77 ESTC R29062 10804927 ocm 10804927 45979 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47601) Transcribed from: (Early English Books Online ; image set 45979) Images scanned from microfilm: (Early English books, 1641-1700 ; 1387:18) A medium betwixt two extremes wherein it is proved that the whole first Adam was condemned and the whole second Adam justified : being a sermon lately preached on Rom. 8:1 and now published to prevent the further controversy (in one main point) about justification : to which are added reflections on some passages in Mr. Clark's new book called Scripture-Justification / by Benjamin Keach. Keach, Benjamin, 1640-1704. Clark, Samuel, 1626-1701. Scripture justification. 52 p. Printed for Andrew Bell, London : 1698. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Justification -- Sermons. 2005-05 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-04 Judith Siefring Sampled and proofread 2006-04 Judith Siefring Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A Medium betwixt two Extremes . Wherein it is proved that the whole First Adam was condemned , and the whole Second Adam justified . Being a SERMON lately preached on Rom. 8.1 . and now published to prevent the further Controversy ( in one main Point ) about Justification . To which are added Reflections on some Passages in Mr. Clark's new Book , called Scripture-Justification . By BENJAMIN KEACH . Rom. 5.18 . Therefore as by the Offence of one , Judgment came upon all Men to Condemnation ; even so by the Righteousness of one , the free Gift came upon all Men to Justification of Life . LONDON , Printed for Andrew Bell , at the Cross-keys and Bible in Cornhill , 1698. To the Reader . MY preaching upon this Subject was occasioned by what I met with from a gracious Person 's mouth ( who is a Member of the Church under my charge ) who seemed very uneasy in her Communion , because in my preaching she said , tho I hold forth the Doctrine of free Grace , and exalt Christ , yet do positively maintain that the Elect are under Wrath , or in a lamentable state before calling , or before they are united to Christ by the Holy Spirit , or are in a State of Vnion with him : which might I fear be occasioned through a mistake of that Doctrine some in this City of late so much insist on , viz. Justification and Vnion with Christ before the Spirit ( the bond of that Vnion ) is received ; not that any of our Brethren , I hope , that preach that Doctrine do believe that the Elect are not under the Sentence of Condemnation and Wrath while they abide in the first Adam : tho I fear they do not so carefully distinguish as they ought between our Fundamental and Virtual Justification in Christ , as our Head and Representative , and our actual or Personal Justification when we are united to him . And finding ill use made of that Doctrine , I have been perswaded to publish the first Sermon I preached upon this occasion , not knowing how far this Notion might spread amongst weak and unwary hearers , and having some hope this may be ( through the Blessing of God ) a prevention of it . One thing I cannot but bewail , i.e. that because we may differ perhaps in some respect from that Doctrine before mentioned , that we must therefore be charged with Arminianism , which Error we abhor , and any other that tends to becloud or darken the Doctrine of free Justification by Christ alone , without Works or inherent Righteousness . None have reason to think that I favour in the least the Arminian or Baxterian Errors , considering what I have lately published on the great Doctrine of Justification , in two Sermons on Rom. 4.5 . which Doctrine I have farther confirmed in those Sermons preached from the Text this is grounded upon , viz. Rom. 8.1 . ( this being only the first ) in which the Nature of our mystical Vnion with Christ is opened , and the sweet Consolation that flows therefrom to all Believers largly applied . Reader , just as this Sermon was going into the Press , I met with Mr. Samuel Clark's new Book , intituled Scripture-Justification , and have made short Remarks on some things he hath said : In a time of common Invasion every Man should take to his Arms ; they need not wait for Orders , as one notes ; for by this Man's Doctrine all is struck at . Some think the difference between us and others who are unjustly called Antinomians , consists more in Words or Terms than otherwise ; and I hope it is so : however if I differ from them in any thing , I cannot help it ; I have here asserted what I in my Heart do believe , and I shall leave it to the Censure of all my Brethren , and others , with my earnest Prayers that Love , Vnion , Humility , and Charity may be more prest after , which certainly is much wanting among us ; and remain thine to serve thee in the Gospel , according to that small measure of Light and Ability received , Horsly-down , in Freemans-lane , 〈…〉 Benja . Keach . SERMON I. ROM . viii . 1. There is now therefore no Condemnation to them which are in Christ Jesus , who walk not after the Flesh , but after the Spirit . IN this Epistle to the Romans , the great Apostle of the Gentiles labours chiefly in the general to do two things . First , To establish the Saints to whom he wrote , in the Doctrine of Justification by Christ alone . Secondly , To excite or stir up all justified Persons to Sanctification or Holiness of Life . And That he might effectually do the first , he in the three first Chapters discovers the dismal state of all , both Jews and Gentiles , as considered in the First Adam , or the condition of every Soul by Nature , and the weakness and insufficiency of the Law by reason of Man's Pravity to obtain Justification and eternal Life thereby ; insomuch that the Jews were in no better state than the Gentiles , all being gone out of the way , and the whole World become guilty before God. But to revive their sinking Hopes , he then displays the white Flag of Peace , through the Free-Grace of God in Jesus Christ , that tho the Law pronounces nothing but Wrath and Condemnation to every Soul of Man , and also the remainders of Sin , or the Law in our Members , doth distress and sorely afflict Believers themselves ; yet he shews us that through Jesus Christ we have a blessed Victory over the Law of Sin and Death , so that Sin cannot expose a true Believer to eternal Wrath , and that the Law of God ( which holds all Unbelievers down under Guilt ) can no more oblige Believers to eternal Condemnation , because Jesus Christ in our Nature hath answered all the Demands , and born the Penalty thereof . And from hence he brings in the Words of our Text , as the profitable Use or Application of that Doctrine he had so well proved . There is now therefore no Condemnation to them which are in Christ Jesus , who walk not after the Flesh , but after the Spirit . In my Text you have three Parts : I. A Comfortable and Consolatory Proposition ; There is now no Condemnation , &c. II. A Description of the state of the Persons to whom this Cordial of Comfort belongs , viz. To them which are in Christ Jesus . III. The Character of the Persons , or their Qualification or Property , as to the frame of their Hearts , and the course of their Lives ; viz. They walk not after the Flesh , but after the Spirit . Or you may consider the former part of the Text thus , viz. I. The Subjects spoken of , Them which are in Christ Jesus . II. The Predicate , or Privilege asserted , viz. There is now no Condemnation . We will consider the Terms . There is no Condemnation ; i.e. no Sentence of Divine Wrath , no eternal Punishment . 1. God pronounceth them justified and acquitted , and so for ever free from Condemnation . 2. The Justice of God acquits them , and hath nothing to lay to their charge , they being in Christ Jesus . 3. The Condemnation of the Law cannot reach them , it can't hurt them , because they are delivered from the Curse thereof . None else have any Power , Who shall lay any thing to the charge of God's Elect ? i.e. such of them that are called , and are united to Jesus Christ ; for before that both Law and Justice could charge them . It is God that justifieth ; who is he that shall condemn ? It is Christ that died . Who can arrest , impeach , accuse , find guilty , and condemn such ? Object . Perhaps some may say , ( 1. ) The Devil may both accuse them and condemn them . ( 2. ) Wicked Men may traduce and condemn them . ( 3. ) And through Satan's Temptations , such that are in Christ Jesus may accuse and condemn themselves . Answ . What of this ? For altho Satan , wicked Men , and their own Hearts may lay many things to their Charge , and so pass a false Judgment upon them ; yet since God justifies them , neither Law nor Justice can condemn them , and none else can do it : let all the Devils of Hell condemn them , and all wicked Men on Earth , nay tho many good Men should ignorantly accuse and condemn them ( as Job's three Friends dealt by him ) yet they stand justified Persons before God. The Apostle doth not say , there is no Sin in them which are in Christ Jesus , nor any thing worthy or deserving Condemnation : Nor doth he say , there is no Affliction , no Correction , no fatherly Chastisements to them which are in Christ ; but there is no Condemnation . 'T is one thing to be chastned , and another to be condemned : tho all Legal Guilt is for ever gone , yet many Infirmities may attend such as are in Christ Jesus ; and tho God punisheth them not as an angry Judg , yet he may correct them as an offended Father : When we are judged we are chastned of the Lord , that we should not be condemned with the World. Tho God is not so severe and unjust to condemn them , yet he is so wise , so holy , and so faithful as to correct them . [ Now ] This [ Now ] refers ( as some think ) to what precedes , others take it as an Adverb of Time , i.e. in time past it was otherwise ; once they who are now in Christ Jesus were in the first Adam , dead and condemned Adam ; and were under the Law , and Children of Wrath by nature , as others ; and so under the Sentence of Condemnation . But now being transplanted into Jesus Christ , or into the Second Adam , they are actually freed , and for ever acquitted and delivered from Condemnation , ( as were all those also under the Law , when they were in Christ ) which walk not after the Flesh , but after the Spirit . These are the happy Persons , and this is their Character that are in Christ Jesus . Let me note here three things , 1. Here is an account of their special Vocation ; They are in Christ Jesus . 2. Here is implied their Justification ; There is now no Condemnation . 3. Here is comprehended also their Sanctification ; who walk not after the Flesh , but after the Spirit . Negatively , They walk not after the Flesh , they are not unsanctified or unholy Persons , they lead not ungodly Lives ; they are not under the Power and Dominion of Sin , nor carried away whither ever carnal Affections would lead them . Affirmatively , But after the Spirit ; they are influenced by the Holy Spirit , they follow the Dictates of the Spirit ; tho there is Flesh in them , much Corruption in them , yet they walk not after the Flesh , they resist Sin , mortify Sin , or have crucified Sin , with the Affections and Lusts ; they walk in a holy course of Life , and not as they did in times past : they live according to the rule of the new Creature . Note here by the way , that negative Holiness is not enough ; we must not only forsake Sin , but follow after Holiness , and bring forth the Fruits of Righteousness ; not only cease from doing evil , but learn to do well . Therefore , Wherefore ? look back to the precedent Chapters , particularly to Chap. 7.25 . I thank God , through Jesus Christ : tho I have a Body of Sin in me that makes me cry out , and tho it be thus also with all Believers , yet Christ hath delivered me and them from the Guilt , the Power and Slavery thereof ; There is now therefore no Condemnation to them that are in Christ Jesus , who walk not , &c. And as this therefore may look backward to what precedes , so it may look forward to what succeeds , ver . 3. But first take notice of the 2d verse , For the Law of the Spirit of Life in Christ Jesus hath delivered me from the Law of Sin and Death . Brethren , The Law of Sin and the Law of God are opposites ; now the remainders of Sin , or indwelling Sin , the Apostle calls , in chap. 7. the Law of Sin and Death , or the Law in the Members , &c. By the Law of Sin therefore is doubtless meant the Power and Rule of Sin : God's Law is no where called the Law of Sin ; no , God forbid , The Law is holy , just and good . By the Law of the Spirit of Life in Christ , I understand the Root of all Grace in the Person of Christ , which is made over to Believers by the Spirit in their mystical Union ; in which Sense Christ is not only made to us Wisdom and Righteousness , but Sanctification ( also ) and Redemption . Brethren , of that fulness of Grace , or of the Spirit which is in Christ , we do not only all receive , and Grace for Grace , but the Grace and Spirit in him is ours , as he is our Root or Head. 'T is worthy to be noted that the Apostle brings in what he speaks in ver . 2 , and 3. to confirm what he speaks in ver . 1. Yet I conclude what he speaks , ver . 2. For the Law of the Spirit of Life in Christ Jesus , &c. refers to what he speaks in the close of the 1st verse , Who walk not after the Flesh , &c. And that in the 3d verse , refers to the former part of the 1st verse , For what the Law could not do , &c. The Law could not justify us , acquit us , discharge us from Condemnation ; but contrariwise , through our inability to keep it , that condemns us : and so he illustrates and confirms his Consolatory Proposition of our free Discharge , and Justification by Jesus Christ , in ver . 1. by that in ver . 3. In the 2d verse , the Spirit is set forth two ways . 1. By the Subject , in whom it is radically ; i.e. in Christ Jesus . 2. By the Property ; i.e. it is the Spirit of Life , which in our Union flows to us , as Sap from the Root ; that so all the Branches in the True Olive might be made alive , and bring forth Fruit to God , or lead holy Lives . So much as to the Parts , Scope , and Explanation of the Terms of our Text. From hence I shall observe this one Proposition , viz. Doct. That all those that are in Christ Jesus , or have obtained actual Vnion with him , are justified Persons , and for ever delivered from Condemnation . In speaking to this Doctrine , I shall , I. By way of premise , lay down four Propositions . II. Shew you what it is to be in Christ , or open the Nature of the Soul's Union with the Lord Jesus . III. Shew you why such who are in Jesus Christ shall not , cannot come into a state of Condemnation . IV. Shew you what kind of Persons they are which are in Christ Jesus . V. Apply it . I. The first Proposition is this , viz. That all Mankind , even the Elect as well as others , are under Condemnation , before their actual Vnion with Jesus Christ . 1. This I shall prove . 2. Apply . First , Because the Elect as 〈◊〉 as others , fell in the first Adam ; and by virtue of the fall they were brought under Condemnation ; Therefore as by the Offence of one , Judgment came upon all Men to Condemnation ; even so &c. not one Soul of all his Posterity escaped ; the Sentence , Judgment , and Condemnation past not upon Adam for his first Sin as a single Person , but as he was a common Head , a publick Person , or the Representative of all Mankind that proceed from his loins : that Sentence that past upon Adam unto Condemnation , as he was a publick Person , passed upon all Men in him , even the Elect as well as others ; but the Sentence passed upon Adam unto Condemnation as he was a publick Person ; therefore that Sentence passed upon all Men in him , even upon the Elect as well as others . Secondly , All Men , even the Elect as well as others , before Faith , or their actual Union with Jesus Christ , are under Sin and horrid Guilt : they are all gone out of the way , they are together become unprofitable , there is none that doeth good , no not one . Mind what the Apostle affirms , ver . 9. For we have before proved both Jews and Gentiles that they are all under Sin ; that is , under the Power , Guilt and Condemnation of Sin. I am , my Brethren , but a doing of that which Paul laboured to do . But further to prove and demonstrate that this is so . 1st . Evident it is , that all are born in Sin , all come into the World with the stain and guilt of Original Sin upon them ; Behold I was shapen in Iniquity , and in Sin did my Mother conceive me . Moreover , how doth Paul aggravate this Sin , and bewail himself for it ? this is beloved , the Fountain and Root of all Sin ; our corrupt Nature proceedeth from Original Sin , the first transgression : Can Man be clean that is born of a Woman ? Adam begat a Son in his own likeness , i.e. a sinful Creature like guilty , and unclean as himself ; not in God's likeness , having his Image , resembling him , no , but contrariwise , was more like unto Satan , and resembling him than God. There are three things in this Sin , as it is noted by a worthy Writer . 1. A particular Act which he did , namely the breaking the Law of the first Covenant . 2. The legal Guilt that flowed from that Act both upon his own Person , and upon all his Posterity by Imputation . 3. That Natural pravity and corruption of our whole Nature in Soul and Body ; the whole Man being defiled . And from hence comes Wrath and Condemnation upon all Men. Now , Brethren , let me here add one thing to your consideration , viz. tho Adam fell by this Sin in his own Person under Condemnation ( as well as we in him ) yet afterwards when he believed and received by Faith the free promise of God , in the Seed of the Woman , he came into a Justified State : Adam no doubt was an Elect Person , the promise of Christ being directly made to him ( who was also a Figure of him that was to come . ) But now it would follow that if the Elect were never under the Sentence of Wrath and Condemnation , then Adam notwithstanding what I have said , was not ; and if Adam was not in his own Person under it for his first Sin , then none of his Seed or Posterity were . But how absurd and contrary such a Notion is to Truth , I leave to all Mens Consideration . 2ly . As all Men are under Sin and Guilt by Original Transgression , so they are also by their own actual Sins : the Wages of Sin is Death , yea , eternal Death ; for there is no difference , for all have sinned and come short of the Glory of God. Originally there is no difference in respect of Sin and Guilt , nor actually neither between Jews and Gentiles , the Elect and Reprobates , in respect of their State before Grace . 3ly . This also further appears , because the Elect before they are in Christ are by Nature the Children of Wrath as well as others . Our sinful Nature is the proper object of God's Wrath , every one having a natural aversness to God in them , yea an antipathy to him , and enmity in their Carnal Minds against him : and hence also ▪ it is said , that God hates and is angry with all the Workers of Iniquity . Thirdly , All Men before Grace and Union with Jesus Christ are in a State of Condemnation , because they are all under the Covenant of Works ; and if all Unbelievers are under the Covenant of Works , then they are under Guilt and Wrath. Now we know that whatsoever the Law saith , it saith to them who are under Law , that every mouth might be stopped , and all the World may become guilty before God ; that is , obnoxious to God's just Judgment and Condemnation . Christ is the end of the Law to every one that believeth : Not to any other , not to any one that believeth not . If Believers only are in the new Covenant or Covenant of Grace , then all that are in a state of Unbelief are in the Covenant of Works , and so under the Curse and Condemnation of the Law : For all must be in one or the other Covenant , and in the first or second Adam . Brethren , the Sentence of the Law lies upon the Elect before they are in Christ ; tho Christ hath received their Discharge for them , yet in their own Persons they are not acquitted . Sirs , Christ came only to redeem them that were under the Law , and the Curse thereof : And now if the Elect were not under the Law , and the Curse , who were they that he came to redeem ? it appears they were not the Elect ( by this strange Notion ) nor indeed if it be , as some hint , the Elect had no need of Redemption ; for if not under Guilt , Wrath , and Condemnation , what Redemption did they need ? But when the fulness of time came , God sent forth his Son made of a Woman , made under the Law , to redeem them that were under the Law , that we might receive the adoption of Sons . Fourthly , That the Elect as well as others , before Union , &c. are under the Curse of the Law , and Condemnation , appears , because Christ bore the Curse of the Law , and was condemned for them , or in their stead ; if they were not under the Curse of the Law , Why did God lay Jesus Christ our Surety under the Curse thereof ? Christ hath redeemed us from the Curse of the Law ; being made a Curse for us . How redeemed from that which we were never under ! Now there is a twofold Curse of the Law. 1. An Original Curse in Adam ; this past upon him ( as I have proved ) and upon all Men in him . 2. An actual Curse , or a Curse for all actual Sin which remains upon all whilst they abide under the Law : for as many as are for the Works of the Law , are under the Curse ; for it is written , Cursed is every one that continueth not in all things that are written in the Book of the Law to do them . Thus by our actual Sins we were brought also under this Curse , is evident . Obj. But doth not Paul say , Christ hath redeemed us from the Curse of the Law ? Ans . 1. It appears such whom he hath redeemed , &c. were once under it ; and if they were delivered before they believed , 't is necessary that such who assert that , should assign the time when they were delivered . Paul tells the Saints when they were delivered from Sin , Guilt , and the Curse ; being then made free from Sin : Then , when ? why , when they believed , and received Christ and his holy Doctrine , and obeyed it from the Heart . 2. It is evident that Paul speaks it of Believers , even of such as had received the Spirit of Adoption ; and so could call God Father . 3. The Price may be paid for the Redemption of Captives , and yet they may not presently be delivered , but may remain in Bondage , in Slavery , and lie in Chains : A Surety may satisfy the Law for a Criminal , or for a Debtor , yea pay the utmost Farthing ; but he may notwithstanding lie under the Sentence of Death , or remain in Prison for a time , and not have his personal Discharge . The Sacrifice may be offered up , and an Atonement may be made , but the Blood may not be sprinkled ; the slaying the Sacrifice is one thing , and the sprinkling the Blood is another . So the Atonement made for us by Jesus Christ , which is the Price and meritorious Cause of our Redemption and Justification , is one thing , and our receiving the Atonement or the application of his Blood to our personal and actual discharge from Sin , Guilt and Condemnation , is another thing : For if when we were Enemies , we were reconciled to God by the death of his Son ; much more being reconciled , we shall be saved by his Life . We grant God was not only made reconcilable by the death of his Son , but by his Death God was fully reconciled ; that is he received a full Satisfaction by that one Offering : Faith adds nothing to the Merits of Christ's Blood , or meritorious Sacrifice , but it is by his Life , by his Intercession , that it is made effectual or efficacious unto us , who pleads with God for the Spirit , which he purchased also for his Elect , that so the saving Benefits and Blessings might be applied to them : And therefore the Apostle adds in the next verse , And not only so , but we also joy in God , through our Lord Jesus Christ , by whom we have now received the Atonement . God hath , as if Paul should have said , through Christ's Intercession given us a free and personal Discharge purchased for us ; he hath given us Faith to receive the Atonement . The particle Now hath its Emphasis , denoting the Privilege of all such as believe ; and hence it is that we glory in Tribulation : we are now actually acquitted and for ever delivered from Condemnation . Sirs , since the strict time of the laying down the Price of our Redemption was not the time when many of the Elect were actually acquitted and justified , why should it be asserted to be the time when any of them were ? For those Believers that lived and died from Adam till Christ came , were justified , and went to Heaven before the Sacrifice was offered , and the Atonement actually made : the Father trusted the Son according to that holy Compact that was between them , Christ covenanting and engaging that he would die for them . And now as Adam received the Atonement when he believed , and not till then ; so we when we are in Christ , believe , do receive the Atonement also , and not before : for at the same time , and upon the same terms , they under the Law received it , we under the Gospel-Dispensation do receive it : by Time I mean when they had , and we have actual Union with Christ , and believe , or do receive the Spirit , the Bonds of this Union . Brethren , tho all in the first Adam were fundamentally and representatively condemned in him , his Sin being imputed so to all his Off-spring ; yet none are actually condemned until they actually exist and partake of his corrupt Nature : So in the second Adam all the Elect were fundamentally and representatively justified in him , his Righteousness being imputed so to all his Spiritual Seed , or Off-spring ; yet none of them are actually and personally justified until they are united to him , and partake of his Divine Nature , Fifthly , All Men , the Elect as well as others , are under Condemnation before Grrce , or actual Union with Christ , because it is positively said , that he that believeth not , is condemned ; and the Wrath of God abideth upon him . The Law condemns him , let him be who he will , even every Soul that believes not savingly in Jesus Christ ; and it remains upon him because he believes not , or because he continues in the first Adam , in condemned Adam , and is not transplanted into the second Adam , Jesus Christ : Nay , and his Unbelief binds all his Sins , and the Sentence upon him ; not believing is not the first Disease , but it is the refusing the Remedy . Those stung with fiery Serpents were mortally wounded , that was their Disease ; and if any would not , did not look up to the Brazen Serpent , that was the reason they died , in respect of their refusing the Remedy ; but their being stung was that which kill'd them . So 't is Sin that is the breach of the Law of God , which is the Disease , and the Cause why Sinners perish ; all are condemned already , and their refusing of Christ offered in the Gospel for their Cure , aggravates their Sin and Condemnation : and it leaves such that finally persist in Unbelief , incurable for ever . Sixthly , All before they are in Christ are under Condemnation , because the Holy Ghost frequently ascribes our actual or personal Justification to Faith ; and can't we read those Scriptures without offence ? or do any think they understand this Point better than Paul , or the other Apostles ? Being justified by Faith , we have Peace with God , &c. Therefore we conclude that a Man is justified by Faith , &c. Knowing that a Man is not justified by the works of the Law , but by the Faith of Jesus Christ : even we have believed in Jesus Christ , that we might be justified by the Faith of Christ , &c. And again he saith , That we might be justified by Faith. In him all that believe are justified from all things , &c. He that believeth hath the Son , and he that believeth not hath not the Son , but the Wrath of God abideth on him . Brethren , Where is it said in the Scripture that any Person was justified that believed not , or whilst an Unbeliever , or before he believed ? And is it not good , nay best , to keep to the form of sound Words ? For tho it is said that God justifies the Vngodly , yet they are not ungodly when justified : true , that excludes all previous Qualifications to Faith ; but not that God justifies an Unbeliever that is in his Sins in the first Adam , Obj. Is it not Christ and his Righteousness that which justifies us , or is the matter of our Justification ? Will ye make Faith to be a Cause , or the condition of our Justification before God ? Answ . No , by no means ; tho I know some Learned Men , and sound in the Faith , seem to hint as if Faith was a condition of our Justification . But how that which God himself gives to us by his free and absolute Promises , can be a condition of the Covenant , or of our Justification , I see not : that which is part of the Covenant on God's part , can't be the Condition of it on our part . Also they call Faith the instrumental cause of Justification , which we must leave them to explain ( they mean , I think , but as the Hand that applies a Plaister is a cause of the Cure. ) We must say with a late learned Author , Faith is no qualifying Condition , nor any procuring Cause of our Justification ; tho without Faith God declares no Man a justified Person . 2. Faith doth not cause or render the Satisfaction of Christ any ways the more satisfactory unto God ; for God was as much satisfied in Christ for his Elect before Faith as after , tho the Satisfaction , Merits and Righteousness of Christ , are not applied so as the Man is pronounced a justified Person until he is united to Christ by the Spirit , and so is help'd to believe on him ; Faith being the Hand that receives , or that apprehends Jesus Christ . Brethren , The Holy Spirit in our Union with Christ , puts upon us the Robe of Righteousness , which was not upon us before we obtained that Spiritual Union ; it is offered unto all , but it is upon all them that believe . All our Orthodox Divines agree with us , that Faith , neither as a Habit , or Grace , or as an Act , much less in respect of the Fruits thereof , justifies us : when therefore 't is said we are justified by Faith , it intends not any Moral or Physical Causality in Faith as a Qualification , but only by virtue of the Object it apprehends . Mr. Bradford that Holy Martyr saith , Not the Action it self of believing , as it is a quality in Man , doth so deserve , but because it taketh that Dignity and Virtue from the Object Jesus Christ ▪ We do not mean , that Faith by it self , and of it self doth justify us , which is only as an Instrument whereby we apprehend Christ who is our Justice . Faith was accounted to Abraham for Righteousness , not the action by which , but that which he did believe ; or Faith not in respect of it self apprehending , but in respect of the Object apprehended . Faith justifies a Sinner in the sight of God , not because of those other Graces that do always accompany it , or of good Works , which are the Fruits thereof , nor as if the Grace of Faith , or any act thereof were imputed to him for Justification ; but only as an Instrument by which he receiveth and applieth Christ and his Righteousness . For any to say otherwise , is to render Faith to be part of our Reconciliation or Satisfaction to God , which is to lessen the Merits of Christ , and take the Crown from his Head , and make Justification not to be by Grace alone , or by Christ alone . Faith we know is the Creatures act , tho given of God , or a Grace bestowed upon us , by which we are helped so to do ; yet with the Heart Man bel●eveth , &c. The Doctrine of some Men about Faith justifying the Sinner , tends to bring in a new Covenant of Works , i.e. a mild Law of Faith , and sincere Obedience in the stead of the severe Law of perfect Obedience , and plainly renders the Satisfaction and Righteousness of Christ defective or insufficient ; as if Faith was part of our justifying Righteousness , or as if we were not fully reconciled to God by the death of his Son , but that he was only reconcileable ; and that it is Faith and sincere Obedience indeed , which compleats that Reconciliation . Brethren , Faith , I say again , is said to justify us only in respect of the Object Jesus Christ , whom it apprehended ; and it is no part of the matter which doth justify us ( the Righteousness of Christ being alone the material cause of our Justification ) nor doth Faith add any thing to Christ's Satisfaction , or to his Righteousness which alone is imputed to us to our Justification before God. Tho we say that Righteousness is not imputed to the actual and personal Justification of any Man till he has actual Union with Christ ; yet I deny that Faith in order of Nature is before Union ( or at least before the reception of the Spirit in order to Union ) tho not as to time ; for Christ takes hold of us before we can take hold of him ; also Faith is a Fruit of the Spirit ; and sure the Seed must be sown before there can be Fruit. We are passive in Regeneration , but not in the act of Faith. But when a poor Sinner receives the Spirit , then it is that he in his own Person is declared and pronounced righteous ; he being in Christ is pardoned , and actually acquitted and discharged from that Legal Guilt , or from that Obligation he lay under to Condemnation in the first Adam , the Sentence being then taken off , and he loosed from those Fetters and Chains by which he was before bound ; and this therefore is more no doubt than simply justified in his own Conscience . For tho Christ as our Surety when he rose from the dead , received a full discharge for us ; yet until we are united by the Spirit unto him , by which Faith is wrought in our Souls , and our Eyes are inlightned , we have not this great Blessing made over to us . Mind that Passage of the Apostle again , By whom now we have received the Atonement . Now the Case is altered , now we are in Christ Jesus . Brethren , we have not the Portion until we have the Person ; now the Law 's Sentence and Condemnation can no more reach us ; now that Husband is dead , that cruel Husband , and we are married unto another ; now we are actually acquitted ; or not till now personally justified . Some add justified Foro Dei , or in God's sight : but so expressing it , I fear hath clouded the matter , because known to God , before him , or in his sight were all his Works from everlasting . Justified before God may be taken two ways . ( 1. ) In distinction from that before Men , or in a Man 's own Conscience : if they mean that , I grant it . ( 2. ) In respect had to that sight he hath of things ; who calls things , and seeth things that are not , as if they were . As Abraham is called the Father of many Nations , when he was not then the Father of one Isaac . God saw us in the first Adam condemned , and in the second Adam justified , at one and the same time , even from Eternity : but will it follow from thence that we were both actually condemned and actually justified from Eternity ? yet as our Annotators note concerning Abraham , he was the Father of many Nations in God's sight , or before him ; who , as Paul adds , quickneth the dead , and that calleth things that are not as if they were . Will any say , as to matter of Fact , that thing is , when God's Word says it is not ? now they affirm this , because it was so to God , or before him ; who beholds things long before they are , or do exist , or have a being . So then , my Brethren , the Controversy ( if there be any ) lies not in the case of Justification , in respect had to what a sight God hath of it , or how matters are before his eyes , before whom or in whose sight all things were done from Eternity , which were not actually done until things , and persons , in time did , or do actually exist . But it lies in this , viz. when , or at what time a Sinner is pronounced a righteous Person , being actually pardoned , acquitted , and discharged from Condemnation , or personally justified as to matter of Fact. 3. Brethren , that Righteousness by which we are justified is call'd a Gift . Do we receive the Righteousness of Christ , before we received Christ himself ? Moreover , certainly no Man receives Christ till he receives the Spirit of Christ . Now the Apostle declares expresly , that when we receive Grace ( at leastwise in the Seed ) then also we receive the Gift of Righteousness ; They that receive abundance of Grace , and the Gift of Righteousness , &c. From the whole it is evident , that until we do receive Christ , and have Union with him , we receive not his Righteousness , or are not personally justified , but are under the Condemnation of the Law. Seventhly , Moreover , this further will appear , because Justification of our Persons makes a relative Change ( tho not a real Change ) a relative Change is a Change of the State of the Person , viz. He that was dead , dead in Law , is brought into a State of Life ; there is , my Brethren , the Life of Justification , and the Life of Sanctification ; I mean the former , viz. the Life of Justification : This thy Brother was dead , and is alive again ; and was lost , and is found . He that was a child of Wrath is now become a Child of God : Such who were not God's People , are now his People . He that was condemned , is now actually justified . But if we were delivered from Condemnation before we were in Christ Jesus , and so personally justified , this Act of Justification makes no such relative change ; for then it will follow that the Elect were never dead in Law , but alive , and in a good State when Unbelievers , and gross Sinners , Swearers , Drunkards , Whoremongers , Thieves , and what not ; for such were some of you : And not the Children of Wrath before , but the Children of God ; and not condemned , but justified ; not under the Law , but under Grace . Or else this Absurdity will follow , viz. that a Man may be dead and alive , a Child of Wrath and yet a Child of God ; be actually condemned , and yet be actually justified , at one and the same time . Obj. The Elect we say are not justified in their own Consciences , or have not the evidence of it until they believe . They were acquitted and justified before , but they did not know it . Ans . This will not help , nor alter the case in the least ; the purport of this is , i.e. my state was good , but I did not know it ; I was alive , a Child of God and Justified , but did not know it , or had not the feeling or sensible comfort and evidence of it in my own Soul ; I had a personal Right and Title to the eternal Inheritance , but the Deeds and Evidence were not in my own sight . Brethren , it is one thing to have a thing in my own actual Possession , and another thing to know I have it . I am not a speaking of what a sight God might have of Men , or how he sees , or how things are before him ; before whom , or in whose sight the World was from eternity ; but of things that actually be , or do actually exist , and take hold of Persons , &c. the Decree and Purpose of God without the execution of it , brings nothing actually to be or to exist : tho his Decree doth render the thing certain to be in time . I deny not that fundamental , and representative Justification of the Elect in Christ their Head , or as a common Person , which is before Faith , which lies in Christ making full Satisfaction for all their Sins , and meriting Faith for them . I also grant a federal Union of the Elect with Christ , as our Surety and blessed Sponsor , from Eternity , who also then received a grant of a discharge for them from Condemnation , upon his holy Compact and Covenant with the Father , on the account of what he was to do and suffer , which made Justification and Salvation sure for them all , see 2 Tim. 1.9 . Tit. 1.2 . I say , it was sure for them , 1. By God's eternal and unchangable Decree and Purpose . 2. By virtue of that Covenant made between the Father and the Son , in behalf of the Elect , from eternity . 3. And also by the Death and Resurrection of Christ , for Christ was actually justified when he rose from the dead . Now we grant that he was not justified as a single , but as a publick Person , viz. as the Head and Representative of all the Elect. See what a Reverend Author says : For this was a legal acquittance given to Christ for all our Sins , and so to us also considered as in him , his Death was but the Satisfaction and Payment ; but this is the first Act of absolution , yea and it is the Original Act which is upon record between God and Christ ; and our Justification and Atonement ( when we are justified by Faith in Christ ) is but a copy fetch'd from this Roll and Court-Sentence then pronounced . But notwithstanding this , I say , tho Christ was thus justified , and we virtually in him , when he arose from the Dead , and he received for us an actual discharge as our Surety , yet the Elect do not receive an actual discharge , or are not in their own Persons acquitted or pronounced justified and righteous Persons , until they have actual Union with Christ : and such as call this a contradiction , do but betray their own Ignorance . Take the said Doctor again in what he farther says , viz. saith he , Lest there be a mistake , let me add this , that it is necessary that we be justified in our own Persons , by Faith ( notwithstanding this former Act thus legally passed ) whereby we lay hold upon what God did thus before for us in Christ , to the end that God upon our believing , may , according to his own Rules , justify his justifying of us unto all the World ; which until we do believe he could not do : for according to the revealed Rules of his Word ( which he professeth to proceed by at the latter day ) there is a Curse and Sentence of Condemnation pronounced against us , under which we stand till he shall take it off by giving us Faith , unto which he hath in the same word made the promise of justifying us in our own Persons as before he had done in Christ . Yet still notwithstanding , so as altho when we first believe , then only Justification is actually and personally applied to us , &c. Thus the Doctor , which I agree with . Eighthly , All Men are in a State of Condemnation before they are in Christ , or have actual Union with him , doth appear , because Ministers in preaching the Gospel are commanded , and do preach it to lost , undone , and miserable Sinners , or to such as are in a deplorable State , even under Wrath and Condemnation ; and do declare this to be the State of all out of Christ , without exception . Not to offer Christ to justified Persons , to such that are d●liver'd from Condemnation , and so in a good State , but to such who are in a lost state , condemn'd to eternal Misery , and under the Curse of the Law ( which is God's Curse ) and Children of Wrath. I am told lately , that some there are who affirm the Elect did not fall in Adam ; but this I can't tell how to believe , why then did Christ die ? Brethren , must Christ be offered to righteous Persons , to justified Persons , or to Sinners condemned ? or do any of us preach that which we believe not ? do any preach thus , or have they any Authority so to do ? viz. Sinners , if you are elected , you are in a good State , and are actually justified whether you believe or not , only you do not know it , or have not the evidence of it in your own Consciences . Or do we not all preach to all out of Christ as unto ungodly ones , to such that are under Wrath and Condemnation in their own Persons , and so remain until they believe or have Union with Christ . Our Lord came not to call the Righteous , as such , neither self-righteous ones , nor such who in a Gospel-Sense are righteous Persons , but Sinners to Repentance ; to such that were really lost in the first Adam , and under the Bondage of Sin , and the Law. True , the Jews said indeed , that they were free , and never were in Bondage , &c. How saist thou , ye shall be made free ? — but what says our Blessed Lord , he that committeth Sin , is the Servant of Sin — If the Son therefore shall make you free , then are you free indeed . And doth Christ make any free until they are united to him , and so believe in him ? But to put the matter to an issue , I find we are all agreed in this Point who preach free Grace . Dr. Crisp ( who I think is abused both by his Friends and Enemies ) says , All by Nature are under the Curse of the Law. Cursed , cursed , cursed , saith he , every Moment , every Hour . But how actual Condemnation can consist with actual Justification I see not ; or how a Man can be under the curse of the Law , and yet be blessed with the chiefest Gospel-blessing , is strange to me . Ninthly , and Lastly , All are under Condemnation , &c. before they are in Christ Jesus , appears , because the Holy Spirit by its Convictions represents this to be the state of every elect Soul by nature , namely Children of Wrath , even in a condemned state ; and not only so in their own Consciences , but even as others . And hence , a Minister when he meets with a Person under Convictions , on whom God hath begun a good work , asketh him , what do you judg your State is by Nature ? O Sir , saith he , a woful state and condition , as in the first Adam , and without Christ , under God's fearful Wrath , being condemned to Eternal Misery , having originally and actually broken the Law of God , which lays every Man obnoxious to everlasting Burning . Now sure the Divine Spirit in Convictions , would never hold forth or represent this to be the state of the Soul before it is in Jesus Christ , if it was not really so ; because he is a faithful and true Witness , and because he is God , and cannot lie . So much shall suffice to prove this premised Proposition . Application . Caution 1. Shall be a Use of Caution to such , to take heed how they seek to render the state of the Elect to be good before Grace and actual Union with Jesus Christ . 1. Because the holy Word of God declares their State to be very bad ; and as to the present State of their Persons whilst Unbelievers , there is no difference . 2. Because such a Notion cannot tend to the Glory of God , nor the profit of any Person , either before or after they do believe . I challenge any to shew what Glory it can bring to God , or benefit it can be to any Sinner , to hear he is justified or discharged from Wrath and Condemnation before he is in Christ ; or that it can be of profit to him when he doth believe , to be told that his State was good before he did believe in Christ Jesus , tho he knew it not . 3. But contrariwise it may tend to encourage Unbelievers to conclude that their State is good , tho Swearers , Drunkards , and what not , and so harden them in their Sins , and to disbelieve or cast contempt upon what some faithful Ministers daily declare to the contrary . 4. It also clearly tends to lessen or extenuate the rich Grace of God , in giving his Spirit to regenerate the Soul , and to work Faith in us , if the relative and real change were not at one and the same time , which the Scripture doth affirm it is ; But you are sanctified , but ye are justified , &c. Also then Grace received , could not be any sign of our being passed from a state of Death unto a state of Life , which the Apostle asserts it is , By this we know that we have passed from Death to Life , because we love the Brethren ; he that loveth not his Brother abideth in Death . The Apostle no doubt intends a state of Death . 2ly . It puts also a just rebuke upon such as cause trouble or divisions amongst Christians on such a Notion . Brethren , were it a Truth that the Elect were actually delivered from Condemnation , and were personally justified before they are in Jesus Christ , yet certainly it cannot be judged to be an Essential of Salvation nor of Church-communion : Are all such Persons not to be communicated with that can't believe the Elect are acquitted or delivered from Condemnation , or personally justified before they are in Christ Jesus ? Secondly , This I hope may tend to clear up the matter , and shew the present difference is but little , and rises rather from mistaking of words than otherwise : for according to what I have said and proved it appeareth , 1. That God sees things , even all his works from everlasting ; and calls things that are not as if they were . Things before God or in his sight , is one thing ; and things as to us , or as actually existing , is another thing . That God sees the Elect justified and glorified too from Eternity , is evident , who are not actually and personally justified , nor indeed can be said so to be , until they personally exist and are in Jesus Christ . 2. That to be federally , fundamentally and representatively justified in Christ is one thing , and to be actually and personally justified is another thing ; or Christ's receiving our Discharge and Justification ( as our Head and Surety ) for us , is one thing ; and the application thereof , or his giving of it out unto us , pronouncing us just and righteous before God , in our own Consciences , and before all the World , is another thing . Thirdly , We infer from hence that God magnifies his rich Grace exceedingly to us who believe , or that the work of Grace is a glorious work upon the Soul , and that Union with Christ is to be esteemed as one of the richest manifestations of his electing Love. Fourthly , That all Men out of Christ may see cause from hence to tremble , considering what a woful State they are in , and so strive to fly to Christ with speed . Fifthly , That such who are in Christ have cause to admire God's Free Grace , and may from hence also take in a most precious and rich Cordial of the highest comfort and consolation ; for therefore , Now there is no Condemnation to them who are in Christ Jesus . But no more at this time . A POSTSCRIPT , containing a few Reflections upon some Passages in Mr. Clark's new Book , intituled Scripture-Justification . NEver more need for all that are Orthodox ( I mean who are established in the Doctrine of Justification by the imputed Righteousness of Jesus Christ , or by his active and passive Obedience alone , according to the Scripture , and as maintained by most of the Antient Fathers , and all our worthy modern Protestant Divines ) to cement together in Love and Union , and to pass by small matters of Difference , considering what a grand design is carrying on by the great Enemies of the true Christian Religion , for Satan never appeared in his Instruments more bold and bare-fac'd against this grand Fundamental of Christianity , viz. that of Justification , since blessed Luther's days , who as an Instrument ( with others ) gave him such a Wound , than at this present time . Reader , we had need bestir our selves , and rouse up with holy Zeal for God ; for all , even the Foundation , is struck at . — Just as this precedent Sermon was going to the Press , a Book came to my hand wrote by Mr. Samuel Clark , a Man of great Learning ; and who indeed writes without much seeming Gall or Invectives ▪ against any Man's Person ( the better to vent his Indignation against the Doctrine he opposes ) striving to revive and maintain the Baxterian Error , with such Confidence and barefacedness , that if some able Pen do not answer him , it may do much harm to weak and unwary Christians . He says , He would not for a World lift up the least thought , much less a Finger , or Pen , or utter the least word derogatory to the free Grace of God , or cast the least blemish or speck upon the Reformation , or the worthy Persons that were Instruments in it . Yet he hath been so unhappy as to attempt the razing and utter overthrowing of that grand Truth , in which mainly the Reformation consisted , viz. Justification by the imputation of Christ's active and passive Obedience , through the free Grace of God , apprehended and received by Faith alone , without any thing wrought in us , or done by us ; not by imputing Faith or any other act of Evangelical Obedience , but the imputing of Christ's Obedience and Satisfaction exclusively of all things else whatsoever . And that Faith is only said to justify us objectively , or in respect had to the Object Jesus Christ , which it taketh hold of . To this purpose Luther , Melancthon , Calvin , Zanchy , Perkins , Ames , Dr. Vsher , Dr. Goodwin , Dr. Owen , Dr. Sibs , Dr. Preston , Norton , Burroughs , Caryl , Pemble , the Assembly , and indeed all other Antient and Modern Writers generally . But contrary to this Doctrine see what Mr. Clark saith , viz. That justifying Faith is the same thing in substance with effectual Calling , Repentance , Regeneration , Conversion , Sanctification , Renovation , forming of Christ in the Soul , &c. Ans . What now is the Purport of this Notion ? Why that Faith in a large or comprehensive Sense , i.e. Faith with all other Graces and inherent Righteousness , God hath instituted and ordained to be our justifying Righteousness in his Sight , as in other places in his Book he doth assert without mincing the matter . Again , he saith , I would avoid many figurative Expositions of Scripture , which others are feign to make use of to salve their Phaenomena , as when we are said to be justified by Faith , they take it Metonymically for the Object of Faith , viz. the Righteousness of Christ ; which what is it else than to make the Scripture a meer Nose of Wax , and a Leaden Rule , and to comply with our Fancies ? &c. Answ . This is much like Bellarmine in another case : it appears the Doctrine we are established in , and upon which we build all our Hopes of Justification and eternal Life , is but a Fancy ; What is now become of that Doctrine Paul preached , and all our worthy Reformers ? How will this make the Papists and Quakers * smile . 'T is not , according to Mr. Clark , the Object of Faith , not Jesus Christ that Faith apprehends , and we alone trust in , but it is Faith that justifieth us comprehensively taken ; that is , Faith , Love , Charity , good Works , and sincere Obedience that is imputed to us , to our Justification in the sight of God : And that so far as you act in Faith , Holiness , and in sincere Obedience , so far you are justified . For he positively affirms , viz. That our Justification at present , while we are in this World , is but partial , imperfect , and incompleat . These are his Words . Answ . Now if we are not perfectly justified , it follows then we are not perfectly delivered from Condemnation , nor acquitted from the Guilt of all Sin , and so not in a state of Life , nor made free indeed by the Son of God ; and then also Christ's Dove is not without spot , nor undefiled in respect to Justification : And then also it follows ( as the Papists say ) there is no assurance can be had or attained in this Life , or until Death , nor can we be said to be compleat in Christ ; besides , it confounds Justification with Sanctification , nay it makes them but one and the same thing : Nay more , that by a Law Righteousness is to be obtained , and so Christ is dead in vain . Now I profess , I can see but little difference between this Doctrine and that of Bellarmin's and other Papists . If famous Luther and other worthy Reformers , had wrought no better Reformation than this , the Church of God would have received but little benefit from them , nor would the Papists have been so angry with them ; but the Notion of Mr. Clark and his Abettors certainly tends to raze and root out that antient Doctrine which the Apostles preached , and those worthy Men laboured to restore about Justification . Did Bellarmine ever deny , that their good Works and inherent Holiness , which they made the matter of their Justification before God , were performed by the Grace of God , and the Assistance of the Holy Spirit ? This Man only excludes legal Works from having any thing to do in our Justific●●●on , but includes all Gospel-Works and sincere O●edience : he asserts these kind of Works and free ●●ace are consistent ; and because not derogatory in point of Salvation , therefore not in Justification . He says that we must allow of Gospel-Works or Holiness to concur to Justification , and this Doctrine will appear , &c. Answ . Yet he would feign insinuate that this Doctrine of his is in effect the same with that of the old received Doctrine of our Divines * : who teach , saith he , That the sola fides solum , yet not fides sola , i.e. solitaria justificat ; tho Faith alone , yet not that Faith which is alone does justify . What 's the Purport of this ? Why because the Faith of God's Elect , by which alone we apprehend or receive the Object , Jesus Christ , by whom we are justified , is attended with good Fruits , as Sanctification and Holiness , by which it is known from a false and dead Faith ; therefore Faith , good Works , and Holiness is ( the matter , or ) that which doth justify us before God : or because Faith in respect of its own excellent Nature doth purify and sanctify us ; therefore God hath instituted and ordained Faith and inherent Holiness to justify us ; and because inherent Holiness and Sanctification tends to make us meet for Heaven , therefore it is our only Title for Heaven . Is it not said that God imputes Righteousness without Works , and justifies him that works not ? How then do Works concur with , or are included , or joined with that Righteousness that is our Justification before God ? Take a Passage of Reverend Perkins , viz. It is objected that true Faith is never alone ; I answer , saith he , thus Faith is never alone in the Person justified , nor in Godly Conversation , but is joined with all other Vertues , yet in the act and office of Justification it is alone ; the Eye in the Body is not alone , being joined with all other Parts , Hand , Foot , &c. nevertheless the Eye in seeing is alone , for no part of the Body seeth but the Eye . — He shews that Faith alone is the Eye which sees the Object Jesus Christ , and apprehends him and his Righteousness , whose Righteousness only is the material cause of our Justification before God. See the Assembly's Confession , &c. All whom God effectually calleth , he freely justifieth , not by infusing Righteousness into them , but by pardoning their Sins , and by accounting and accepting their Persons as righteous , not for any thing wrought in them or done by them , but for Christ's sake alone ; not by imputing Faith it self , the act of believing , nor any other Evangelical Obedience as their Righteousness , but by imputing the Obedience and Satisfaction of Christ unto them ; they receiving and resting on him , and his Righteousness by Faith : which Faith they have not of themselves , it is the Gift of God. This agrees with that Doctrine Paul preached to the Romans and Galatians , &c. But from this Doctrine Mr. Clark ( and many more ) are departed ; what saith the Apostle ? If we or an Angel from Heaven preach any other Gospel unto you than what you have received , let him be accursed . Paul , as Mr. Perkins notes , saw the Galatians to be corrupted in the point of Justification ; false Teachers being got among them , who preached Justification by Christ , and by the works of the Law : they did not exclude Christ's Merits , but brought in the works of the Law with Christ , in Justification before God ; as some now do the works of a new Law , i.e. Gospel Law : But let them tremble . Where 's Paul's Doctrine ? for it is palpable this new Doctrine excludes not boasting , or ground of boasting . I argue thus , viz. That Law doth not exclude boasting that commands works of Obedience , as the Condition of Acceptance and Justification : But this new Law these Men speak of , commands works of Obedience , as the Condition of our Acceptance and Justification . Ergo , It doth not exclude boasting . But Mr. Clark intimates , That works of the Law , performed by our own Strength , or without special assistance only , admit of boasting . Answ . The Papists say , that all their Works and inherent Righteousness , are performed by God's Grace or special Assistance ; yet how do they boast ? Let the Creature perform good Works , &c. by what Assistance he will , yet the Works are his Works ; and if such by which he is justified , they admit of boasting . Reader , The Righteousness this Man contends for , by which we are justified , is not the Righteousness of one , but the Righteousness of many , i.e. every Man 's own Faith and sincere Obedience , contrary to what Paul affirms , Rom. 5.17 , 18 , 19. Christ did not , saith Mr. Clark , obey the Law in Man's stead . Answ . Then say I , he hath not fulfilled all Righteousness for us , nor answered all the demands of the Law ; nor doth God's Holy Nature and Justice require a perfect Righteousness to our Justification in his sight : Was not perfect Righteousness part of that Debt we owed to God ? If so , who pays the Debt for us ? the Penalty was but one part of our Debt . Then also it seems , the Law of perfect Righteousness doth not result from the Purity and Holiness of God , but only from the Sovereignty of his Will , not from the rectitude of his Nature . Moreover , why then did not God give this mild Law of Faith and sincere Obedience at first , and so have saved himself of buying it so dear , i.e. with the Price of the Blood of his own Son ? Christ's active Obedience , he affirms , is not imputed to us ; nay he says , that imputing Christ's Righteousness to us , is not a Scripture Expression , 't is not found in any place of Scripture ; tho he says he denies not the thing . Answ . Righteousness was imputed to Abraham , and he was the Father of all Elect Gentiles , That Righteousness might be imputed to them also . Now it must be Abraham's own Righteousness , and so our own Righteousness , that is imputed , or else the Righteousness of Christ . Again , He may as well say Adam's active Disobedience was not imputed to us ; For as by one Man's Disobedience many were made Sinners , so by the Obedience of one shall many be made righteous . As Adam's Disobedience in his first Sin was imputed to all his Seed , so is the Obedience of Christ imputed to all his , or to all in him . This Text I find he knows not how to answer , see pag. 97 , 98. but boggles with it . Obj. They object , if the Righteousness of Christ be made ours , we may be said to be the Saviours of the World as he was , or to save others as he did , &c. Ans . Take Dr. Owen's as to this , viz. The Apostle declares , that as Adam's actual Sin is imputed unto us to Condemnation , so is the Obedience of Christ imputed unto us to the Justification of Life ; but Adam's Sin is not so imputed unto any Person , as that he should then and thereby be the cause of Sin and Condemnation unto all other Persons in the World , but only that he himself should become guilty before God thereon . And so is it on the other side : and as we are made guilty of Adam's actual Sin , which is not inherent in us , but only imputed unto us ; so are we made righteous by the Righteousness of Christ , which is not inherent in us , but only imputed unto us ; and with it , not for himself but for us . Object . The Effects of Christ's Righteousness , &c. are imputed to us . Answ . Saith the Doctor , In this Imputation the thing is first imputed unto us , and not any of the Effects of it ; but they are ours by virtue of that Imputation . To say that the Righteousness of Christ , that is his Obedience and Sufferings , are imputed to us only in their Effects , is to say that we have the benefit of them and no more , but Imputation it self is denied ; so say ( saith he ) the Socinians . Again he saith , The Righteousness of Christ is imputed unto us , as unto its Effects , hath this sound Sense in it , viz. that the Effects of it are made ours , by reason of that Imputation ; it is so imputed , so reckoned unto us of God , as that he readily communicates all the Effects of it unto us ; but to say the Righteousness of Christ is not imputed unto us , but the Effects only , is really to overthrow all Imputation . But Mr. Clark says , 'T is the Righteousness of God by which we are justified , not the Righteousness of Christ . He will not have it be the Righteousness of him that was God , or take it in that Sense ; but that Righteousness that God hath ordained and instituted for our Justification , viz. our Faith and sincere Obedience . Answ . We do not only say it was the Righteousness of him that was God as well as Man , but also that Righteousness which God hath found out , and approves of , as agreeing with his Holy Nature and infinite Justice , and Purity of his Law , That he might be just : not the essential Righteousness of God , but the Righteousness of Christ as Mediator , Who of God is made to us Wisdom and Righteousness , &c. Where pray hath God made our imperfect Righteousness a Righteousness to justify us at his Bar ? I am perswaded this Man would not willingly be found in his own Righteousness at Death , let it be never so sincere . Ay , but we must take the Scripture in the plain literal Sense about Justification ; this he much harps at , tho his Notion by thus doing brings in Justification by Works , which the Apostle shews is inconsistent , and directly contrary to Grace , Rom. 11.6 . Works are Works , whether Law-Works , or Gospel-Works . He argues much as the Papists in another case , and upon as grand a Point ; Thou art Peter , and upon this Rock will I build my Church : I will appeal to all , whether the Words in the Letter do not seem to run smoother for the Papists , i.e. for the Church to be built upon Peter , than upon Christ that Peter confessed ? And so this is my Body , &c. Mr. Clark cries out against puzling perplexing Distinctions , and taking Faith Metonymically , i. e. for the Object of Faith , tho it is clearly imply'd , and that way only it beareth a true Analogy of Faith. I infer ( saith he ) that we are not justified by the active Righteousness of Christ , or his Obedience to the Law of Works imputed to us ; for then a Man would be justified by the Law , and by the Deeds and Works thereof , as much to be reckon'd his own , as if they were done personally by himself , ( for that is their Sense of Justification ) then we are justified by the Law or Covenant of Works , in a Legal and in an Evangelical way ; for then the Law is fully satisfied by Christ our Surety , and we stand recti curiâ , and the Law has nothing to say to us , or charge us withal ; as if a Surety in Bond pay the full Debt , the Creditor has no Action against the principal Debtor , and there 's no Favour at all show'd him in his Discharge . Answ . In all Places where in the New Testament it is said , a Man is not , cannot be justified by the Works of the Law , or by the Deeds of the Law , 't is evident that the Apostle speaks of that Obedience to the Law , that frail , depraved and impotent Man is able to yield thereunto ; and the Reason why no Man can be justified hereby , is , 1. Because he hath both originally , and actually broken it ; and as it admits of no pardon for what is past , so also it affords no strength to keep it for time to come : Hence , what the Law could not do , God sent his own Son : What for ? Was it only to make God amends for our Breach of it , and so to purchase a new , a milder and better Law of Works , & c ? No sure : Where is there the least shadow of proof for this ? See what this Gentleman 's Reverend Father saith , speaking of Christ's fulfilling the Law for us ; he saith , That it was not meerly Obedience , but a meriting Obedience ; there was an intrinsick Worth and Excellency in Christ's Obedience , answering to our Salvation : Hence , tho we have Justification of meer Grace , yet in respect of Christ , it was Justice and Debt ; so that in Christ the Covenant of Works was fulfilled , tho in us the Covenant of Grace : This Work Christ finished and compleated ; First , In that he did it wholly and universally ; there was not one Tittle of the Law which he did not fulfil . Secondly , He finished it universally for Parts , and not only so , but fully for Degrees : He did not only love God , but loved him as much as the Law requires ; all that he did , was so fully done , that there wanted not the least Degree of Grace in any Duty . Thirdly , Because he had not only an Objective Perfection in Parts and Degrees , but also a Subjective ; all within was throughly and perfectly holy : So that as we are originally and actually polluted , he was originally and actually holy ; so that the Law had no fault to find with him . Fourthly , He finished it in respect of Duration , the Law requiring continuance , tho there were Perfection of Parts and Degrees , and subjective Perfection also : Yet cursed is he that continueth not therein . Again he saith , For to obey the Law of God , and to suffer all the Wrath that was due to our Sins , was a bitter Cup to drink . Thus Christ fulfilled the Law for us as our Surety , and in him it was fulfilled in us , there being a Legal or Law-Union between him and us . Now since this perfect , this compleat and constant Obedience to the Law , was our Duty , and that Debt we owed to God , Dare you deny Christ as our Surety , paid it ? Certainly had he not fulfilled the Preceptory part of the Law ( as well as born the Penal part ) for us , we could not be justified from the Charge and Curse thereof : But why must we ( because we say Surety hath done this ) be justified by the Law or Covenant of Works ? Are we Saviours or Mediators , because we have his Righteousness imputed to us of meer Grace ? Is the Debtor the Surety , because the Surety's Payment is accepted for him ? The old Covenant-Righteousness was an inherent Righteousness , a Righteousness in a Man's self , i. e. Adam's own Righteousness , not a Righteousness imputed , but inherent : the Righteousness of your new Law , is a Legal or Law-Righteousness , and looks more like an old Covenant-Righteousness , because 't is inherent , or infused into you , not put upon you , or imputed to you , as being wrought out for you without you . And , Sir , is there no favour shewed to us , because our Surety has paid this Debt ? Was it not great Love , great Grace and Favour for God to accept of a Surety ? nay , to substitute his own Son in our stead to satisfy all the Demands of the Law and Justice ? True , we are not simply dealt with in a way of Mercy , ( I mean pardoned only ) but in a way of Justice and Righteousness also : Justification has more than Pardon in it ( as your Notion allows ; ) we found not the Surety , but God found him ; therefore all is of God's free Grace , tho also all is by the Obedience of Christ , i. e. by his keeping Law for us , and dying in our stead . To plead for a Righteousness by Obedience to any mild Law , is no other than to plead for a Legal Righteousness in our selves to justify us ; and that is as opposite to the Righteousness of God , as the trusting in the Moral and Ceremonial Law , it being opposite to Grace : the Righteousness therefore of the Law , by which no Flesh can be justified , is a Righteousness rested in , or trusted to , that is inherent in us , whatsoever Thoughts a Person may have of it , i. e. as perfectly , or only sincerely kept . But to proceed : Did not God send his Son , that the Righteousness of the Law might be fulfilled in us , & c ? that is , in our Nature , in our Head. Christ and Believers ( as I said before ) are one in a Law-sense ; and evident it is , that the Righteousness of the Law is not fulfilled in us in Sanctification , because that is imperfect , that is far from fulfilling it ; and there is no other way it can be said to be fulfilled in us , but by imputation . Moreover , by Christ's coming to keep the Law in our Nature , God hath magnified the Law , and made it honourable ; and hereby we do not make void the Law through Faith , but establish the Law , in that the Son of God , in Man's Nature , yielded perfect Obedience thereto , and died for our breach of it , whose Obedience is ours by imputation to our Justification at his Bar. Pray observe that through Faith we attain a perfect Righteousness , i. e. are interested in the most compleat Obedience of Christ to the Moral Law ; but now if Christ only satisfied for our breach of the Law by his Death , and his perfect active Obedience has no hand in , or is not the material Cause of our Justification before God , how do we by believing in him establish the Law ? I say the Righteousness of the Law ( which is so called ) which the Apostle decries as unable to justify us , is a resting in or trusting to our inperfect Conformity to it , or to any other Law tho never so sincerely performed ; for this sort of Righteousness is always opposed to the Righteousness of Faith or of Grace , If it be of Works ( of any Works whatsoever ) it is not of Grace : all works of sincere Obedience to any Law of God , are alike materially good . But God has not ordained any Law of sincere Obedience to justify us , because Grace excludeth all Works done by us in point of Justification in God's Sight . We can no more be justified by the Law of the Gospel , i.e. the New Law , than by the Old. Mr. Clark says , The Justification Paul speaks of in the Romans , and that which James speaks of is the same . And further he says , to be justified by Faith according to Paul , and by Works according to James , is all one ; Justification by Works springing from Faith , is Justification by Faith in this Sense . Answ . Now we and the Orthodox say , that Paul speaks of our Justification before God , or of the Person ; James of the Justification of our Faith , good Works demonstrating our Faith to be of the right kind , or do declare to Men , and to our own Consciences , that we are justified Persons . Paul speaks of the Justification of a Sinner , James of the Justification of a Believer ( as it is said , the People justified God , that is , declared he was just ) ; so our Gospel-Works springing from Faith , declare that our Faith is true , and we sincere Believers . Yet he would have his Reader believe he is no Heterodox Person in this Point . Paul speaks of Justification and Absolution of a Sinner at God's Bar , through the Imputation of Christ's Righteousness . James speaks of the Manifestation or Declaration of that Justification to the Conscience . Paul speaks of the cause of our Justification before God. James of the signs of it before Men. Paul speaks of the Imputation of Righteousness . James of the Declaration of Righteousness . Paul speaks of the Office of Faith by God's Ordination , as it apprehends Christ , &c. James of the quality of Faith , or of its own excellent Virtue . Paul speaks of the Justification of a Person . James of the Justification of the Faith of that Person . Paul speaks of Abraham how justified . James of Abraham's good Works , as already justified , and as declaring him so to be . Paul speaks of Justification in a proper Sense , as God's gracious act , through Christ's Righteousness , whereby a Man is imputed or counted Just and Righteous in God's Sight . James speaks of Justification whereby we are not made Just before God , but declared to be justified , being sincere Believers , and free from Hypocrisy . Paul had to do with Legal and Judaizing Christians , such who either brought in a Law , or a self-Righteousness , instead of God's Grace in imputing Christ's Righteousness , or else setting up an inherent Righteousness with it ( as these Men do now . ) And James had to do with such , who might be justly called Antinomians , i.e. such that abused the Grace of God , or Doctrine of free Grace , to encourage themselves in Sin , boasting of a false and presumptuous Faith , a dead Faith. Now James's work is to shew the effects and nature of true Faith ; therefore he speaks not of Justification in a proper Sense , when he says Abraham was justified by Works , but declaratively only . Faith wrought not with Abraham's Works , in the Justification of his Person at God's Bar , but in declaring and evincing that his Faith was true and saving , not a dead Faith ; good Works being the Fruits of saving Faith ▪ If this was not so , how could he say , in vers . 23. that The Scripture was fulfilled , which saith , Abraham believed God , and it was imputed to him for Righteousness ? ( not his Act of Faith , but the Object his Faith believed in , or took hold of . ) The Justification of a Sinner in a proper Sense is one thing , and the Justification of a Believer , as such a one , is another thing . How then can Mr. Clark say , the Justification Paul speaks of , and that which James speaks of , is all one and the same thing ? This Man contends for a mild Law ; certainly the Moral Law remains a perpetual Rule of perfect Obedience : let this Man shew us where and how he can prove that God in the Gospel only commands sincere imperfect Obedience to the Moral Law : the Law surely loses no part of its sanction by the Gospel ; that is as holy , just and good as ever : Be ye perfect as your Father in Heaven is perfect . We are still to love the Lord our God with all our Hearts , with all our Souls , and with all our Strength . Our Faith , Love , Patience , &c. ought to be perfect ; the Law or Commands of the Gospel know no bounds or limits : tho the Law is abrogated as a Covenant of Works , yet not as a rule of perfect Obedience . See what Reverend Mr. Cross says , i.e. Either the Gospel Law , or Law of Faith must require perfection in those Duties , or some other Divine Law , or else God would become an indulger of Sin by Law ; if it be by another Law , viz. the Moral , that requires perfect Obedience , and this sincere only : then these Laws differ but in degree , not in Specie or Kind ; because both require the same Duties or Works : and so this Gospel Law would be no distinct Law , but only the measure of sincere Obedience , would receive a new Use of its giving right , &c. which we own it has , to wit , to be an index or mark of our Justification , tho we can't own that use of giving right , &c. — a distinct Law they must hold , or quit their Cause , or this Foundation of it ; for the Text sets the Law of Faith down as an opposite Law to that of Works , and that they hold : then if it be a perfect Law requiring perfect Obedience , there is no possibility of Justification in this Life — but this is not all the difficulty , for it 's the adding a load to a burden : Is this Gospel to a Man that is not able to perform the least part of the Moral Law , to tell him that God or the Mediator requires perfect Obedience to it for the future , and another too ? Or is this Gospel , to say you shall perish eternally , and have the Fire of Hell seven times heated , if you obey not the Gospel ! it's indeed a conditional Hell , but it is more dreadful than the Fire of Hell ; and the condition is more impossible , because we have less Power to shun this difficulty of two perfect Laws : Mr. Bull owns no other perfect Law but the Gospel , since Man fell ; but by shunning one difficulty he falls into as great . ( 1 ) Then the Moral Law is abrogated , besides the falseness of the Doctrine it self ; for it is impossible that should cease to be our duty to love God with all our Hearts and Souls . What advantage brings in Christ's Death , to abrogate one perfecting Law , and establish another ? here is little Gospel . A second difficulty , i. e. we must either say Christ has purchased to us pardon for Sins against the Gospel Law , or none at all but that one Sin of Adam's , if the Moral Law be abrogated ; after the fall we never sinned against any Law but the Gospel , for we were under no other Law according to him , &c. Thus Mr. Cross ▪ Is not much of our Obedience under the Gospel , Obedience to the Moral Law ? Nay , is not the Moral Law the Rule of all our Obedience to God in all positive Gospel-precepts ? Reader , This mild Law of theirs they say requires sincere Obedience as the condition of Justification ; now there is no sincere Obedience without it be universal , &c. how then may this fill a poor Christian with terror , and slavish Fear ? I do all I hope sincerely , but I may not obey universally , some Precept through ignorance I may lie short of ; I can't tell when my Obedience is full : Also according to them I can be but partially justified in this Life , and therefore I am partially condemned : and thus the Creature hangs till Death , between Heaven and Hell. Ah poor England , poor Church of God , where are thy brave old Heroes , that stood up to maintain the Truths of Christ ? What Apostacy is here from the Orthodox Faith ? what decay of doctrinal and practical Christianity ? what dark Clouds spread over our Heavens ? How are many fallen from the Faith ? But I must leave Mr. Clark to an abler Pen , I design'd no more than to make a few Remarks to provoke some others to reply to the Argumentative part of his Book , which I see no great difficulty to answer . Now that the Lord would scatter this Cloud , and all other dangerous Errors , let it be all our Prayers both Day and Night . Yet I doubt not but the present opposition against this Fundamental Point of Faith will cause the Truth in the end to shine more clear and bright , which the Lord grant in his Infinite Mercy , to the praise of his own Glory . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A47601-e400 The Scope of the Epistle to the Romans . Rom. 8.3 . Rom. 3. Parts of the Text opened . The Terms explained . Rom. 8.33 . 1 Cor. 11.32 Eph. 2.3 . Rom. 6.14 . Rom. 13. ult . The 2d and 3d Verses of Rom. 8. explained . Rom. 7.12 . 1 Cor. 1.30 . Joh. 1.16 . The Method proposed . 1st Proposition by way of premise . The Elect fell in the first Adam , and were brought under Condemnation . All Men by Nature under Guilt of Original Sin. Rom. 3.12 . Psal . 51.5 . Job 25.4 . Caryl on ob , chap. 25. p. 706. Rom. 5.14 . All Men naturally under the Guilt of actual Sins . Rom. 6.23 . All Men by nature Children of Wrath. Eph. 2.3 . Rom. 8.7 . Psal . 7.11 . Psal . 5.5 . Rom. 3.19 . Rom. 10.4 . Gal. 4.4 . Vers . 5. Heb. 9.15 . The Elect were once under the Curse of the Law. Gal. 3.13 . Gal. 2.10 . Rom. 6.17 . Heb. 9.19 , 20 , 21. Rom. 5.10 . Heb. 10.14 . Vers . 11. 2 Pet. 1.4 . Sinners that believe not , condemned already . Joh. 3.18 . and 36. Rom. 5.1 . Rom. 3.28 . Gal. 2.16 . Gal. 3.24 . Act. 13.35 . Joh. 3.36 . Rom. 4.5 . Faith no procuring cause or condition of Justification . Rom. 3.22 . Fox , p. 1659. The later Helvetian Confession . Zanchy on Phil. 3. Assemblies large Catechism . Rom. 5.11 . Before God or in his sight all things were from Eternity . Rom. 4.17 . An Elect Sinner not pronounced justified before he is in Christ . Rom. 5.17 . When we receive Christ we receive his Righteousness , and not till then . Justification makes a relative Change. Luk. 15.32 1 Cor. 6.9 , 10 , 11. There was a federal Vnion of the Elect with Christ . The Elect virtually justified when Christ rose from the dead . Dr. Tho. Goodwin , Christ set forth , p. 76. Pag. 77. Ministers preach to Sinners as under Wrath and Condemnation . Joh. 8.33 , 35 , 36. See his Book , Christ alone exalted , p. 235. The Holy Spirit in Convictions represents to Sinners their state is bad . Eph. 2.3 . Rom. 3.22 . 1 Cor. 6.11 . 1 Joh. 3.14 . Notes for div A47601-e4980 Called Scripture-Justification . In his Introduction , Pag. 1 , 5. Pag. 62. Pag. 85. * Phrasis hac , side justificamur , metonymica est , & aquipollet huic : merito Christi side apprehensio justificamur . Welleb . Compend . pag. 163. Can. viii . Pag. 18. Joh. 8.36 . Cant. 4.7 . Chap. 5.2 . Gal. 2.21 . * But certainly all may see it is in effect the same with the Papists . 2 Vol. on Gal. pag. 210. Gal. 1.8 . Rom. 3.27 . Pag. 43. Pag. 100. Pag. 96. Pag. 97. Rom. 4.11 . Rom. 5.19 . Dr. Owen on Justification , p. 307. Pag. 105. Pag. 85. Pag. 46. Rom. 8.3 . Mr. Sam. Clark , Pastor of the Church at Bennetfink , his Medulla Theologiae , or the Marrow of Divinity , Pag. 280. Rom. 8.3 . Rom. 3.31 . Rom. 11.6 . Pag. 71. See Pool's Annot. Jam. 2.23 . Mat. 5.48 . Serm. on Rom. 4.5 . 
A47437	----	Christ alone the way to Heaven, or, Jacob's ladder improved containing four sermons lately preach'd on Genesis XXVIII, XII : wherein the doctrine of free-grace is display'd through Jesus Christ : also discovering the nature, office, and ministration of the holy angels : to which is added one sermon on Rom. 8, 1 : with some short reflections on Mr. Samuel Clark's new book intituled Scripture justification / by Benjamin Keach. Keach, Benjamin, 1640-1704. 1698 Approx. 244 KB of XML-encoded text transcribed from 61 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A47437 Wing K53 ESTC R24422 08180412 ocm 08180412 41018 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47437) Transcribed from: (Early English Books Online ; image set 41018) Images scanned from microfilm: (Early English books, 1641-1700 ; 1233:11) Christ alone the way to Heaven, or, Jacob's ladder improved containing four sermons lately preach'd on Genesis XXVIII, XII : wherein the doctrine of free-grace is display'd through Jesus Christ : also discovering the nature, office, and ministration of the holy angels : to which is added one sermon on Rom. 8, 1 : with some short reflections on Mr. Samuel Clark's new book intituled Scripture justification / by Benjamin Keach. Keach, Benjamin, 1640-1704. [2], 116 p. Printed and sold by Benja. Harris, London : 1698. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Clark, Samuel, 1626-1701. -- Scripture-justification. Bible. -- O.T. -- Genesis XXVIII, 12 -- Sermons. Bible. -- N.T. -- Romans VIII, 1 -- Sermons. 2005-04 TCP Assigned for keying and markup 2005-12 SPi Global Keyed and coded from ProQuest page images 2006-11 Ali Jakobson Sampled and proofread 2006-11 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion CHRIST ALONE THE WAY TO HEAVEN : OR , JACOB's LADDER IMPROVED . Containing Four SERMONS , Lately Preach'd on GENESIS , XXVIII . XII . Wherein the Doctrine of Free-Grace is display'd , through Jesus Christ. Also , discovering the Nature , Office , and Ministration of the holy Angels . To which is added , One Sermon on Rom. 8.1 . With some short Reflections on Mr. Samuel Clark's new Book intituled , Scripture Justification . By Benjamin Keach . Acts 5.31 . Him hath God Exalted , &c. LONDON : Printed , and Sold by Benja . Harris , at the upper-end of Grace church-street , next Corn-Hill . 1698. Page 60. line 5. r. climb up . p. 62. l. 28. bl●● out in . p. 71.72.73.77 78. several lines shoul● have double Comma's , being Citations , and so i● 2 or 3 other pages . In the Medium , &c. p. 3● ▪ l. 22. for federally r. decretively . The Epistle Dedicatory . To the Six Churches of Believers , Baptized upon the Profession of Faith in Hampshire , and to their respective Elders and Deacons ; viz , at South-hampton , Mr. Richard Ring Pastor ; at Christ-church , Mr. Humphrey Richards Pastor ; at Ringwood , Mr. Nath. Lane , Pastor ; and at , and near White-church , Mr. Richard Kent , and Mr. Joseph Kent Elders ; at Lymington , Mr. John Ramsey Pastor ; at Gosport , Mr. John Webber Pastor ; Grace , Mercy , and Peace , from God the Father , and our Lord Jesus Christ , be Multiplied . Honoured and Beloved , I Being lately cast among you by the providence of God ; and being refreshed by seeing , and beholding your Order , Vnity , Love , and holy Zeal for God and Religion , together with that kind Reception you gave me , have , as a token of my Respects , Dedicated these insuing Sermons to you ; some of you also giving Incouragement for the Publication of them . That which I desire of you ( which also I have hinted in Letters to you , since I returned to London ) is that you would labour to strengthen one another's hands , not only by your mutual Prayers , and by assisting one another , but also that you , by your respective Messengers do meet together one or twice in the ●●ar , to know each other's Estate , and wherein you may be further Serviceable one to another ; which may prove many ways to your Advantage : 'T is matter of great joy , to see how you are united in one Spirit , both in matters of Faith , and Practice , tho' Satan hath indeavoured to disturb the peace of some of you ; but may be God suffered it , That such that are approved might be made manifest . The Lord increase your numbers , and cause you to flourish like the Palm-trees . Now , that which remains for you ( the Churches of Jesus Christ ) is , that you shew your Love , and holy zeal for the Support of your painful and faithful Pastors , and incouragement of such Gifts that you may have amongst you , by helping them to what Learning they may be able to attain unto , for their better Accomplishment for the Minister● ; and by removing one gran● Discouragement , by a faithful indeavour to support your presen● Ministery by a comfortable Gospel-maintenance , as God hath ordained , to the uttermost of your Ability ; by which means a●so , you will acquit your selves of that common charge cast upon the Baptised Churches , viz. They starve their Ministers ▪ How should they Provide Bread for your Souls should they be le●● to the Cares and Incumbrances of this Life , in providing Brea● for their own Families ; but since you have received it as your undoubted Duty , to discharge them from all worldly Business according to your Abilities , I need say no more to this . Lastly , Let me exhort you all to strive to continue in Love and Vnion , and adorn your sacred Profession , 〈◊〉 a holy Conve●sation ; and by dying to this World , and so to prepare for t●● coming of our Lord , which now draws very near : The Virgin● I fear are asleep , but sad will it be with some , if the Midnight Cry should find them so to be ; as to these Sermons , I shall say b●● little , not knowing they deserve such a Publication , tho' I ha●● been pressed to do it , yet I hope with the blessing of God , they m●● be of profit to some ( as you have assured me others of my form●● poor Labours have been to many , ) and if I know my own Hea●● that it is which incourages me still to Write ; for some other ways I have reason enough to throw away my Pen , and nev●● Write more ; but since God gives me Incouragement , I shall litle regard those Discouragements from Men , but if this way do too much , I am certain some others do too little , who I kn●● are far more able , and better accomplished to write than I , b●● where God gives but two Talents , he requires but the improvement of Two ; the Substance 〈◊〉 of these Sermons some of yo● heard . The good Lord bless you all , and establish you in the Doctrine of free Justification , by Christ alone , and in all other Fundamental Truths , and that you may be kept from all extreams ▪ You will perceive in the latter part of this Treatise How Sata● is laying his Ax at the Root or Foundation , &c. many errors and Heresies abound in these evil Days , the Lord pour out more o● his Spirit , and ●ndow you and I , with that precious Grace o● Humility ; that we may be even cloathed therewith , and no● Judge & Censure one another , who all hold the head . To conclude let me beg a remembrance of me in your prayers , who hope I shal● never forget you whilst in this Tabernacle , and shall subcribe my self your Servant in the Gospel . ●orsly-Down , Nov. 4th . 16●7 . Benja . Ke● CHRIST ALONE THE Way to Heaven : OR , JACOB'S LADDER IMPROVED , &c. SERMON I. GENESIS , xxviij . xij . xiij . 1. And he Dreamed , and behold , a Ladder set upon the Earth , and the top of it reached to Heaven : and behold the Angels of God ascending and descending on it . 2. And behold , the Lord stood above it , and said , I am the Lord God of Abraham , thy Father , &c. JACOB having got the Blessing , was sent away by Isaac his Father , and it is said verse 10. That he went from Beersheba , and went towards Haran . And Night coming on , he laid himself down to sleep , tho' he had but hard lodging , For he took of the Stones of the place , and put them for his Pillow . v. 11. And he Dreamed , and behold a Ladder , &c. Jacob was like to meet with great Trouble , being forc'd to fly for fear of his Life ; ( Esau being inraged against him , first for getting his Birth-right ; and now also his Blessing . ) God no doubt gave him this Dream to succour and comfort him in his Journy ; and not only so , but to discover a greater Good to him than his present Support ; even to make known by this Dream , the Messiah that should proceed from his Loyns , by whom he , and all his true Seed should ascend to Heaven , and be with God for ever . In my Text are Two Things to be noted . I. A Vision : viz. He saw a Ladder , the Top reaching to Heaven . II. An Oracle , or Voice from Heaven ; God spake to him saying , I am the Lord thy God , &c. It may be necessary to speak a little briefly by way of Explication , and chiefly to shew what may be either Primarily , or more Remotely , or Subordinately signified , or held forth by this Ladder . 1. I understand by this Ladder directly , and Primarily is meant our Lord Jesus Christ : Nor am I alone in this respect ; for divers learned Men hint the same thing ; among which I might mention our late 〈◊〉 upon the Holy Bible , on the place , be●●● by Reverend Mr. Pool . He says , This Ladder represents Christ , by whom Heaven and Earth are united ; who is called the way to Heaven , which this Ladder was . Moreover , very evident it is , that our Saviour himself refers to Jacob's Ladder , Joh. 1.51 . speaking of himself and of the Angels ascending and descending upon , the Son of Man. 2. But more Remotely or Subordinately it may refer ( as some think ) to the Church of Christ : Some being on Earth , and others in Heaven ; of their going from Earth to Heaven ; and as thus , it may represent God's special Providence , and Care of Jacob , either Personally considered , or Mystically i. e. the whole Church , bearing the name of Jacob who by degree● . thro' the Providence and blessed Favour of God , and ministration of the Angels , ascend from a low State , to an exalted State , or from a State of Grace on Earth , to a state of Glory in Heaven . It may represent ( saith Mr. Pool ) to Jacob , the Providence of God ; who though he dwells in Heaven , extends his Care , and Goverment to the Earth ; and particularly maketh use of Angels as ministering Spirits , for the good of his People ; who are not Idle but always in motion . Behold a Ladder , &c. ] This word , [ Behold , ] hath various Acceptations ; sometimes it calls for Observation , and Attention ; and sometimes for Admiration ; Behold what manner of Love is this ! &c. It may referr to both these in my Text : Such a Ladder , the Foot standing upon the Earth , and the Top of it reaching to Heaven , calls both for diligent Attention , and Observation ; and also for the highest Admiration . The Second Branch of this Vision is , That of the Angels of God ascending and descending upon this Ladder ▪ or upon the Son of Man : Verily verily I say unto you , hereafter ye shall see Heaven open , and the Angels of God ascending , and descending upon the Son of Man. There are Two Things to be noted . 1. The Persons mentioned . 2. The Motions of the Persons . 1. The Persons mentioned are the Angels of God. 2. The Motion of these Persons , they ascended , and descended , Reciprocally upon this Ladder ; that is , upon Christ , either Personally , or Mystically considered ; and as one Observes , when they are said to ascend , they Minister to Christ Personally considered ; and when said to descend , they minister to Christ Mystically considered : i.e. to the Church . How the Angels minister to Christ , and to his Church , I purpose to speak unto , and open that in one Sermon upon this Text , and shall therefore speak no more to it now . And behold , the Lord God stood above it . In our Text this word [ behold ] is thrice repeated , which doubtless may den●te the important matter signified thereby . By the [ Lord God , ] I understand , GOD the FATHER , who is represented above it , as the contriver and maker of this mystical Ladder ; who indeed prepared the Body of Christ , and so found out this wonderful way to Heaven ; and said , I am the Lord thy God ; that is in Christ , I am thy God , or a God in Covenant with thee Jacob , and with all thy true Spiritual Seed , who strive to ascend up to me by this glorious Medium : for doubtless , God the Father being above it , it doth also denote ; that this Ladder is the only way to the Father ; No man cometh to the Father , but by me . So much by way of Explication . I. Observ. ] God knows how ( even by Dreams ) to instruct and comfort his People . The Apostle saith , That God at sundry times , and in divers manners , spake in times past unto the Fathers by the Prophets . Sometimes by Angels ; sometimes by special Inspiration ; sometimes by Visions , and sometimes by Dreams ; In a Dream , in a Vision of the Night ; when deep Sleep falleth upon Men , in slumbring upon their Beds , then he openeth the ears of Men , and sealeth their Instruction . I shall speak a little as to Dreams , in general , of wh●el● there are three sorts . 1. Natural Dreams . 2. Diabolical Dreams . 3. Divine Dreams . 1. Some Dreams are meer natural Dreams ; and these may arise from the Temperature of the Body ; Melancholy , and Flegmatick Persons , have their special Dreams ; so have those that are of a Sanguine , or of a Cholerick Complexion : The First , as Naturalists observe , are inclined to Dream of things ●en●ing to Sadness ; perhaps of Death , of Graves or of dead Men. The Second , of Sottish things . The Third , of Pleasant and Delightful things . The Fourth , of War , Blood , Contention ; or of Fighting , and Wranglings . 2. A Dream cometh through multitude of Business ; Commonly ( as Mr. Caryl observes ) a Man Dreams at Night of what he hath been doing in the Day , as experience shews . 3. Natural Dreams , some affirm are caused by the Diet , or Food which we eat , some Meat , especially inclining to some special thoughts and Dreams . 4. As the same Author noteth also , Natural Dreams arise from vehement Affections , to , or desire of , what we want ; the Prophet signifieth ; The hungry Man Dreameth he Eateth , and the thirsty Man Dreameth he Drinketh : These are called Natural Dreams because they arise from Natural Causes ; or the rise of them are seated in Nature . Secondly , There are some Dreams that are no doubt Diabolical , or arise from the Injections of the Devil ; I am subject to think , but few godly Christians , but by sad experience may find they at some times have been afflicted by filthy or hateful Dreams , dreaming of such things which their Souls abhor ; ask them , and they will tell you : The Devil well knows what Corruptions are in our Hearts , or in the Unregenerate part ; and if God restrains him not , he may work upon , and stir up those evil Humours when we are asleep : Take Mr. Caryl's words ; Satan is skilful and diligent in soliciting our Lusts and Corruptions both Day and Night , both Sleeping and Waking : Yea , the Devil can inspire false Doctrines and Opinions by Dreams , as well as provoke to wicked Practises of such Dreams : If there be among you a false Prophet , or a dreamer of Dreams , &c. False Prophets had many Dreams ; and as the good Prophets had their Dreams from GOD , so the false Prophets had their Dreams from the Devil . All diabolical Dreams are either Dreams of Lies , or Falshood , like Satan himself ; or else , Filthy and Defiling , for he is an unclean Spirit . Thirdly , There are some Divine Dreams . Dreams are of three sorts , saith Reverend Mr. Perkins : — Natural , arising from the Constitution of the Body . Diabolical , such as come by the Suggestion of the Devil . Divine , which come from God. Some Dreams may be called Divine Dreams ; 1. Because they arise immediately from God's Spirit ; it is the divine Spirit that Injects those Thoughts into our Hearts whilst we Sleep . 2. Because the Subject matter of them is Divine , Spiritual , or Heavenly ; God speaking hereby unto us , and sealing up either Instruction , Reproof , or Comfort to our Souls . Mr. Caryl Notes Five Messages God sends Men by Dreams , which take as followeth . First , To Reprove , or Admonish : Thus God dealt with Abimelech in a Dream , that he should not meddle with Sarah ; and with Labon , that he should not hurt Jacob , or hinder him in his Journey back to his Father's House . Secondly , God sends Dreams to instruct and inform : There are teaching Dreams , as that of Joseph was , not only to shew him what to do about Mary his espoused Wife , but to instruct him about the great Mystery of God manifested in the Flesh , to save lost Man. Thirdly , Dreams are sent for Support , and Consolation in time of Trouble . [ Thus he cites Jacob's Dream in our ●ext ; ] God ( saith he ) comforted Jacob by that Dream when he was in a desolate Condition , and a●sured him of his Presence ; but no doubt in it was contained as much Instruction as of Consolation . Fourthly , Some Dreams are sent of God upon a sad Message , to Afflict and Terrify ; Job be moaned his Sufferings and Sorrows by such Dreams : When I say my Bed shall comfort me , my Couch shall ease my Complaint ; then thou scarest me with Dreams , and terifiest me through Visions . Fifthly , God fore sheweth by Dreams , what shall come to pass : He reveals his own Counsels as to future Providences , by Dreams and Visions , the Seven Years of Famine were revealed to Pharoah in a Dream : and the great things of the Church , and of the World too , were revealed to Daniel in a Dream . There are some who affirm that a Man is never in a sound , or deep Sleep when he Dreameth ; which certainly is a great mistake : For doth not the Text say , That a deep Sleep fell on Abraham when God by a Dream revealed to him what should become of his Posterity , and how they should be in Egypt Four Hundred Years . I find that Divines give several Reasons why God used to apply himself to Man by Dreams ; or this way speaketh to him : Of which Mr. Caryl gives five Reasons : 1. Because in Sleep , Man is ( as I may say ) at best leisure for God to deal with him ; he is not so busy nor distracted , or hurried with the Affairs of this Life : Some Men are so fill'd with earthly thoughts whilst awake , that they have no time , no leisure to hear what God hath either by his Word , or by Conscience to say unto them . 2. Because when they are awake , they are ready to debate and discuss what they receive by their own Reason , we are subject ( as he observes ) to Logick it with God , or use Arguments to avoid sharp Convictions darted into the mind : But in Sleep we take things barely as offered , without Reasonings , or Disputings against it . 3. Because in Sleep , when all is still and quiet , that which God represents to us , takes more with the Soul , and leaves a deeper Impression upon the Mind of Man ; for common experience teacheth us how Dreams , ( and specially some ) stick ; and how those Apprehensions which we have in our Sleep dwell with us , and abide in our Memory , when awake : Nay , perhaps some remarkable Dream we had Twenty , Thirty , nay , more than 40 years ago , are still fresh in our Minds , we finding it was of God and full of Instruction : As I could tell you of one I had when Young ; a discovery to me of those great Troubles and Sorrows I should meet with , I thought I was with the Lord Jesus , and he gave me a touch , and bid me follow him ; which I did , tho' I saw no form ) and he spake to me , and told me , I should suffer hard things for his Sake ; and soon after my Trials began , which were known to many , tho' this was between 30 and 40 years ago , yet is as fresh in my Memory as if not above a Year since . 4. Because the Lord hereby would clearly shew his Divine Skill in Teaching and Instructing Man ; or that he hath a peculiar way or art in Teaching : He Teacheth so as none of the Wise Masters of Learning were ever able to Teach and Instruct their Schollars ; there was never any Man could Teach another when Asleep ; they that are Taught ought to be more than Awake , they ought to exercise all their Senses , Care , and Diligence ; but now God is such a Teacher , such an Instructor , that when we are Asleep , nay in a deep Sleep , he can convey Instruction , and Teach us his Lessons : This surely doth magnifie his Skill , Divine Wisdom and Power : Who but God can teach thus ? As he can give a Heart t● Understand , and can give Understanding to the Heart of Man , so he can teach us and discover himself , and 〈◊〉 up Instruction to us when we are asleep . 5. It may also be , because God would hereby assure us , ●hat the So●l is a distinct Essence , and hath it 's distinct Operations from the Body ; and that even Death it self cannot deprive the Soul of Man of it's Working ▪ for what i● Sleep but a kind of Death ? Sleep is a short Death , and Death is a long Sleep . Now , when the Bo●● is ( as it were ) laid aside , the Soul can go to work when the Body lyes like a Block , and stirs not ; the Soul can bestir it self , and act about many matters , and run it's thoughts to the utmost ends of the Earth without the help of the Bodily Organs , or Powers ; yea , raise up the thoughts to the highest Heavens , in blessed intercourse with God himself . There is no need to prove matter of Fact that it 't is so : What Night , with reference to some or other , doth not utter this point of Knowledge ? Nor , need I ( saith the same Author ) stay to prove that this is [ if not a Demonstrative ] yet a very Probable Argument of the distinct Substantiality of the Soul from the Body ; namely , it 's Operations when the Body [ with all it 's proper and peculiar Faculties and Powers ] is asleep , and contributes nothing to those Operations : And tho' it may be objected , that irrationa● Creatures may have Dreams ; yet their Dreams do , no doubt , differ as much from those of Men as themselves do . To this effect Caryl , and other Learned Men speak . 1. But from hence I would not have people to regard all sorts of Dreams ; especially considering as I hinted before , Satan hath such power admitted him , as sometimes to suggest evil and pernicious thoughts into our Minds when we are asleep ; some Dreams being Diabolical , and others arising from Natural Causes , and are Vain , and Ridiculous . 2. It therefore ought to be considered how we may know Divine Dreams from others : And this be sure of , that whatsoever Dreams tend to draw the Soul from God , or to imbrace any Notion , or Doctrine that is repugnant to the Word of God , is not Divine ; not from God , but from the Devil . 3. Moreover let no person now expect God should speak unto them by Dreams or Visions ; for tho' he did so frequently before Christ came , yet Now , in these last days , God hath spoken unto us by his Son ; and we have a more sure Word of Prophecy : God now , [ as reverend Perkins notes ] doth not usually speak to us by Dreams , yet he being a free Agent , may so do if he please ; and no doubt , sometimes he doth thus speak [ tho' not commonly ] for the Instruction and Consolation of his People . Yet let a●● take heed they are not deceived by Dreams : Luthe● observes how many in his time were deluded b● Dreams , and Visions ; which they falsly attribute● to God , as the immediate Author of them , and fro● hence prayed earnestly about two things . 1. That God would give him a good Understanding of the Scriptures , and of his Mind revealed therein . 2. That he would not send him Dreams or Visions , Yea , [ saith he ] I contracted with God that h● would not : Brethren the holy Scriptures are those sacred Oracles by which God speaks to us , and 〈◊〉 them i● contained all things which are necessary for us to know as to Faith , and Practice ; being sufficient to make every Man Wise to Salvation thro' Faith in Jesus Christ , and Perfect , throughly furnished unto all good Works : Therefore certainly such that are not satisfied to adhere to the holy Scriptures as a sufficient Rule in all points of Faith , and Practice ▪ but desire God to speak unto them by Dreams , o● Visions , are deluded by Satan , and do thereby cas● great contempt upon the holy Scriptures . But no more as to Dreams in general , we will now come to this remarkable Dream , and Vision Jacob had : And behold a Ladder , &c. II. Observ. ] The Lord Jesus may fuly be compare● to a Ladder that is set upon the Earth , and the To● of it reaching to Heaven . This Proposition I shall open God assisting . — And , First , I shall run a parallel between Jesus Christ , and Jacob's Ladder . And Shew that Christ may be compared to Jacob's Ladder . In respect both of his Person , and Offices . Now , Before I proceed I know not , my Brethren , why we may not run the Parallel so far as there is a clear Parity , and it is consistent with the Analogy of Faith. 1. A Ladder is the contrivance of the Wisdom of Man , for the reaching , attaining , or doing of some thing which the Author designed thereby to do : So JESUS CHRIST as Mediator , GOD-MAN in one Person , is the rare and wonderful contrivance of the infinite Wisdom of God , for his attaining , or accomplishment of his own most glorious design , and purpose , which is the Glory and Exaltation of his own Name , and the Salvation of his Elect , who on this Mystical Ladder must ascend to Heaven . 2. A Ladder is a proper means , or Medium to attain to that thing , or accomplish that work which it was contrived , or made for , and possibly , without which Medium it was impossible for the Person to reach to that thing , or do that work which he designed , and purposed to attain unto , or to accomplish , and bring to pass : So JESUS CHRIST is the only way , and means which GOD hath found out to bring us to Heaven . The Builders of Babel thought to get up to Heaven by a contrivance of their own , even by erecting a mighty Tower , the top of which ( they said ) should reach to Heaven ; but they were soon confounded : And like to them Mystery-babylon hath sought out other ways to Heaven , then by this Mystical Ladder Jesus Christ ; they think to get Justification , and eternal Life by their own good Works , and by other Sacrifices ( then by the one Sacrifice of the Cross ) which they offer up for the living , and the dead ; but they are but Babel-builders ; even blind , and deceived Wretches , whom God hath confounded , and will confound : Brethren , there is no other way nor means to obtain eternal Life , but by Jesus Christ alone : I am the Way , the Truth , and the Life ; no Man cometh unto the Father but by me : Jesus Christ went to Heaven , as our blessed Head , and Representative , by his own Blood ; by his own Blood , he entered in once , into thy holy Place ; to shew that there is no other way by which Sinners can go to Heaven this only suiting with the Wisdom of God , and every ways answering his own glorious Purpose and Design in manifesting , and magnifying the Glory of all his blessed Attributes , and making the Law honourable by Christ● fulfilling all the Precepts thereof , and bearing the penalty of it , to free us from the Curse thereof : Some think to get to Heaven by a Sober , Moral Life ; others by their own Faith , and inherent Holiness , and Obedience to the precepts of the Gospel , but in opposition to all these 〈◊〉 , Christ is the Way● it is by his Righteousness alone , we are Justified in the sight of God , his perfect Obedience to the Law , is our Title to eternal Life , and by his death ( who bore Hell pangs for us ) we are delivered from everlasting Wrath , and Condemnation ; Neither is there Salvation in any other : For there is no other Name given under Heaven , whereby we must be Saved ; For either Soul or Body , there is no other Person , no other Sacrifice , no other Righteousness , no other way , or thing : But by this Mystical Ladder Jesus Christ alone , by which we can be Saved . 3. A Ladder must be long enough to to reach the thing desi●ed : Now Jesus Christ , in respect of his two Natures , is prepared so by the Wisdom of God , that in his Person he may be said to reach from Earth unto Heaven . 1. As touching his Humane Nature , which is the F●ot of this Ladder ; this stands as it were upon the Earth : — And , 2. As touching his divine Nature , which is the Top of the Ladder ; this reacheth unto Heaven ; and in these two Natures in the Person of Christ , we have what is represented by Jacob's Ladder ; for as these two Natures are in his Person united together , Heaven and Earth are united together : And now that he is God , see John , 1.1.2 . In the beginning was the Word , and the Word was with God , and the Word was God. Christ , in respect of his divine Nature , is here called the Word ; he was before the beginning of the Word , even 〈◊〉 everlasting ; or ever the Earth w●s ; He was with God , and was God , not a Creature ; he was not Created at the beginning , but was the Creator , the Maker of Heaven and Earth ; all things were made by him ; not as the Instrumental Cause of all things , or any Instrument in the Father's hand , but as a Principle Efficient Cause of all things : Without controversie , great is the mystery of Godliness ; God was manifest in the Flesh. The Word was made Flesh , and dweit among us : That is the Son of God , or second Person in the Trinity : The Evangelist ( as one observes ) rather saith , he was made Flesh , then he was made Man , more plainly to distinguish the two Natures in Christ ; to assert the truth of his Humane Nature ; to let us know that Christ assumed his Humane Nature in common ; not the particular Nature of any ; it is not said he was changed into Flesh , but by his assuming it , he was made Flesh , or He , the Word , Took upon him the See● of Abraham , even , the same common Nature of all the Elect. Brethren , Jesus Christ is perfect God , and perfect Man , in one Person , therefore his Person may truly be said to reach from Earth to Heaven . Pray Observe ; Jacob saw the Foot of the Ladder to stand upon the Earth . The Foot went not lower than the Earth : this might signify Christ should take upon him the Seed of Abraham , or the Nature of Man , not the Nature of Angels ; it was to raise to Heaven the Inhabitants of the Earth , not the infernal Spirits , or Devils of Hell : Had the foot of the Ladder only reached to the Air , or come down into the middle Centre of the Earth , it might have seemed doubtful , whether st was prepared for Fallen Angels , or for fallen Mankind , to get up to Heaven ; but the foot of it standing on the Earth , denotes , no doubt , the same thing which the Apostle speaks ; Verily he took not hold on the Nature of Angels , but of the Seed of Abraham he taketh hold . First , It was requisite He should be MAN , and so have his Foot upon the Earth . 1. That he might in our Nature perform that perfect Obedience to the holy Law of God , which was required of Mankind ; for no Righteousness short of that can Justify us , or carry us to Heaven . 2. He must be Man , that he might be capable to Suffer and Dye for Mankind ; God considered simply in himself , could not dye . 3. Because the Justice of God required the same Nature which Sinned , to suffer even the same Nature that broke the Law , to dye , and to bear the Wrath of God. 4. He must be Man , that so he might Simpathize with us , or have a feeling of our Infirmities ; it must be such a Nature of Man that was cloathed with Infirmities , which we have , or are atttended with since the Fall , because he came to raise fallen Man : Now our Infirmities are of two sorts . 1st . Penal and Painful . 2ly , Sinful and Culpable Infirmities . It was the first of these Christ did take ; he had a Nature that could Hunger and Thir●● 〈◊〉 be Weary , and suffer Pain and Misery both 〈◊〉 and Body , as we are liable to ; We have 〈…〉 - Priest which cannot be touched with ●●e feeling of ●●r Infirmities , but was in all points Tempted like as we are , yet without Sin. This shews he was really Man , or had a true Humane ( tho not a Sinful ) Nature : It behoved him to be made like unto ●is Brethren , that he might be a merciful , and faithful High-Priest in things pertaining to God , to make Reconciliation for the Sins of the People : For in that he himself hath suffered being Tempted , he is able to succour them that are Tempted . Secondly , It was necessary also that he should be GOD. 1. That he might reach Heaven , I mean the full demands of God's Justice , by way of Satisfaction : A mere Man could not satisfy infinite Justice , or make up that Wrong our Sins ha● done to God ; but seeing both the Natures in Christ make but one Person , when Christ dyed , he that was truly God dyed : Hence it is said , God purchased the Church with his own Blood : Which was an infinite Satisfaction to divine Justice : had we all lain in Hell for ever , we could not have paid one Farthing of that Debt we owed to God ; and because we could not Satisfy , therefore must have Suffered for ever . 2. That he might sustain in his Body the Wrath of God , and severe Punishment due to us for our Sins ; for none but he that was God could bear so great a Burden and heavy Wrath , as all the Sins of the Elect were , and did incur : Suppose the Sins but of one Person , ( and he be none of the greatest Sinners neither ) yet if charged upon him , would they not sink him down to Hell ; Oh! what Power , what Strength then , save the Strength of an infinite Person , could bear , as well as satisfy for , all the Sins of so many Thousand Persons , even the whole number of God's Elect. 3. He must be God that he might be able to overcome all our Enemies , not only for us , but also in us , and preserve us from the greatest Evils , and bestow upon us the greatest Good : He must lay his Hands upon both ; viz. He must bring God down to us , and carry us up to God ; I mean reconcile God to Man , and Man to God , which he could not do , unless he be God blessed for evermore : how could he know our Hearts , our Wan● our Necessities , except he was the Eternal Go● ▪ How also could he Quicken us , and raise us from 〈◊〉 Dead , and destroy the Power of Satan in o● Souls , and take away that cursed Enmity , which naturally is in our Hearts against God ? Now , thus we may clearly perceive , that the Spiritual Ladder is long enough to reach from Earth to Heaven . Fourthly , As a Ladder must be long enough 〈◊〉 reach to the thing or place desired , so also must be broad or wide enough , if there are mo●● than one to go up , even many Persons , it must 〈◊〉 wide enough for them all Even so this Ladder this way , is broad enoug● for so many that are appointed , or ordained to g● to Heaven , or to be Saved . Brethren , Christ is a 〈◊〉 Way , or Medium to carry all the Elect to Heaven Not One , but All. 1. In that he took not into Union with his Divine Nature , the Single Person of any , but th● common Nature of all that Sinned , who shal● be Saved . Take here what a worthy Write Notes : If Christ had only taken the Person 〈◊〉 a Man , then there must have been two Persons 〈◊〉 Christ , a Person Assuming , and a Person Assumed , yea , then that only Person which Christ Assumed , should have been advanced , and Saved , 〈◊〉 should have Saved that Person , and no other , 〈◊〉 he had Assumed the Person of a Man ; with us the Soul and Body united make a Person , but in Christ the Soul and Body were so united as to have their subsistance , not of themselves , ( as in us ) but in the God-head : No sooner was the Soul united to the Body , but both Soul and Body had subsistance i● the second Person in the Trinity . So not the Assuming of a Person , but the Nature of Man , common to all , &c. He took not the Nature of Angels , b●● the Seed of Abraham : Tho● it was the common Nature of all Men , or of all the Sons and Daughter● of Adam , which he took , yet the Holy Ghost calls it the Seed of Abraham , intimating that the design , and purpose of God was , that Christ should die for no more than were comprehended in the Election of Grace ; Christ is not a common head to all Adam's Seed ; no , but only of them that the Father gave to him . 2. So many as were ordained to eternal Life , shall by Christ be saved : True , the Blood of Christ hath vertue , or worth enough in it to save the whole World , but it can be effectual to none but to those for whom it was shed , or to them to whom the Holy Ghost doth apply it ; which is to all that do believe , all that Christ died for , he prayed for , and doth now interce●d for , that they may receive of the Merits of his Blood ; ( but he did not pray for the World ) yet he tis able to save to the uttermost , ( even to the last round of the Ladder ) all that come to God by him , seeing he ever lives ( observe it ) to make intercession for them . No Man can ascend this Ladder without the mighty power of God ; nay , no Man can come to it except the Father draw him ; the Election of the Father , the Redemption of the Son , and the Application of the Spirit are of like , and the same Extention . All that the Father hath given to me , shall come unto me ; the Holy Spirit will enlighten them , work Faith in them , bring them all to take hold of , and ascend this Ladder : So wide as the spe●i●l love of God is , so wide is this spiritual Ladder , and it is indeed so broad that Three Thousand Persons could set their Feet upon it , and ascend up at one , and the same time : no ' Man ever by an act of true and saving Faith attempted to ascend thereon , that found it too narrow , and straight for him , tho' the way to Heaven comparatively is narrow . Fifthly , A Ladder which reacheth from Earth unto Heaven , ought also to be exceeding strong and firm . Now , Jesus Christ , this spiritual Ladder ; tho' he be Man , yet he is also God , the most high God , Co-eternal , Co-essential , and Co-equal with the Father ; and therefore he is mighty strong ▪ he is able to bear the weight of all our Sins , and of our Persons , and Infirmities ; He is mighty to save : Cast thy Burden on the Lord , and he shall sustain thee . Though he is represented in our Text by a Ladder , yet he is also called a Rock , a strong Rock , a high Rock , an everlasting Rock ; and pray what is firmer than a Rock ▪ A Rock is locus exelus , a high place ; Rocks , as One notes , tho' they have their Roots very low , and deep , yet their Tops are high and ●o ●ring ▪ and lifted up above the surface of other pa●●● of the Earth : Some Rocks reach to the Cloud● ; the Lord J●sus is a high Rock , in regard of the Dignity of his Person ; He that cometh 〈◊〉 H●aven is above all : He is the brightnes● 〈◊〉 the Father's Glory ; God hath exalted him , and given him a Name above every Name . A Ro●● 〈◊〉 locus stabilis a place of Firmness , and Stability ; Rocks keep their place , and move not ▪ Now this Ladder is as firm as a Rock , Christ is the power of God , Originally , Essentially , 〈◊〉 , Perfectly without Alteration , without Diminition . 1. In Christ , all the Attributes of God are united together , to save all that venture on him ; Justice and Mercy in him are met together , and Fiss each other ; He is the Man of God's Right Hand , made strong for himself , as well as for us . 2. Christ is not only Strong , as Mediator , in respect of his Person , but also by God's Eternal De●ree and Purpose ; God's absolute Decrees are compared to Mountains of Brass ; he is fixed , and stands firm and sure , by God's Eternal Purpose ; hence called a sure Foundation : No need to fear venturing up upon such a Ladder ; should Millions of Sinners at once get upon it , 't is strong enough to bear them , tho they are never so heavy laden with Sin and Iniquity : He that hath born the weight of Divine Wrath , and Vengeance , can bear , and sustain the weight of all that come unto him , and venture themselves upon him by Faith and Dependance , tho' never so vile and notorious Sinners . Sixthly , A Ladder so exceeding high , must have many Rounds , or Gradations to ascend by . So Jesus Christ , in undertaking our Salvation , proceeded gradually , Step by Step. 1. He came down from Heaven to fix his Foot in our Nature upon the Earth . 2. He was Incarnate , or assumed a Body prepared for him by the Father ; A Body hast thou prepared me . 3. He was Born of a Virgin , tho' without Sin : That 's the third Gradation . 4. He lived a Holy and Spiritual Life , in exact Conformity to that holy Law which we had broken and violated , to procure a Title for us unto Eternal Life . 5. He died the Cursed death of the Cross to satisfy divine Justice for us ; and in our stead . 6. He Rose again from the Dead the Third Day , for our Justification . 7. He Ascended up into Heaven , there is the top of the Ladder ; there he is now in Person , tho' he is with his People on Earth by his spirit ; Lo , I am with you alway ! 8. He makes Intercession , pleading the Merits of his Blood for us : These are some of those Gradations , or Steps of Jacob's Ladder , by which all Believers ascend to Heaven . Seventhly , He that would attain to what he desireth , by climbing , or descen●ing up upon 〈◊〉 Ladder , must first come to the Foot of it , an● so Gradually ascend Step by Step. So that Man , that would go to Heaven , mus● be first brought to the Foot of Jesus Christ , i. e. he must see his own lost , and miserable Condi●●on , and know the Impossibility of getting to Heaven any other way : All Self ▪ righteous Person were never brought to the Foot of this La●de● to the Foot of Jesus Christ , to acknowledg● themselves wretched and undone Sinners● 〈◊〉 No Alas ! they see●in● Necessity of Christ , nor o● his Righteousness ! They ▪ like the Jews of Old ▪ being ignorant of God's Righteousness , go abou● to establish their own Leg●●● or Inherent Righteousness : He that thinks he can get Wings t● fly up to Heaven , or can build a● Tower wit● his own hands , whose Top shall reach thither so that he can that way be saved , will neglect nay slight this glorious Contrivance● of God 〈◊〉 infinite Wisdom , of Saving Sinners by Jesus Christ and so never come to Christ's Foot : 〈◊〉 it is ●ai●● God called Abraham to his Foot : A 〈…〉 maybe said to be brought to the Foot of 〈◊〉 Christ ▪ who is effectually Convinced of the 〈…〉 he is in , without Christ ; and of 〈◊〉 own I ●ability any other way , to Step one Ste● ▪ towards Heaven ; but with the Publican cry● out , Lord have Mercy upon me a Sinner . Brethr●n , there are none but sensible Sinners , mea●● and heavy-l●de● Sinners that will come to Christ , the ●le●t , before called , are in the same Condition , ●or state of Wrath with the rest of Mankin● , and are enlightned by the holy Spirit to see it , and acknowledge it before they ascend up this spiritual Ladder . 2. Now a po●r Sinner being , brought thus to the Foot of Christ , the first Step , or Gradation he makes in ascending on this Ladder , is to believe in Christ ; to venture his Soul upon him alone ; to trust on him , on his Righteousness , And on the Merits of his Blood for Justification , &c. He that firmly , and savingly Believes in Christ , may be said to set his Foot on this Ladder , to ascend . Some Men do not begin 〈◊〉 ; they would be at the top of the Ladder , before they have se●●their Feet on the first Round of it ; because all that shall be Saved are Elected & they begin there , and hence think ; if they ●are Elected , tho' they are not called , but are in their Sins , they are Justified , Pardoned , and in as good Estate , as the best Believer in the World. But this is a great Mistake , the Decree of Election , without the Execution of it , puts nothing into actual Existence : God Decreed from all Eternity to create the World , but the World was not therefore from Eternity actually Created . No more are any of the Elect actually Justified , and in a State of Life , until by the Spirit , they are united to him and so Believe . A Man cannot be Dead and Alive at one and the same time : Or , be Condemned and Justified ; or be a Child of the Devil , and yet a Child of God. Grace makes a Relative , as well as a Real change all one and the same time ; the first Step a Per●on takes , I say , towards , Heaven , [ pray observe it , ] is to Believe in Christ ; and that a Sinner , before he doth Believe , is brought to the Foot of Christ : i. e. He sees himself Lost and Undone in the first Adam , and till then under Wrath. 3. And then that he may go up , upon this spiritual Ladder , he must Step forward on the next Round , which is that of Obedience to Christ's holy Precepts ; Take my Yoke on you , and learn of me . First , our Lord calls all that are weary , and heavy-laden , to come unto him ; that is , to Believe in him , and then to take on them the Yoke of Gospel-Obedience , as Baptism , and Church-member-ship : Then they that gladly received th● Word , were Baptized , and the same day then were added unto them about Three Thousand Soul. 4. And then go on unto Perfection ; or pre●● forward in the way of Holiness , and so go step by step , or from Strength to Strength in Sion adding one Grace of the Spirit unto another . Eighthly , He that would go up a very high Ladder , ought to take care to set his Feet direct or straight upon it ; not carelesly , or awry but full upon it . So all that would ascend on this Ladder , Jesus Christ , must exert a direct act of Faith ; he must fix his Soul plum upon him , or firmly upon him : A poor Sinner must see that he takes hold o● Christ in a Promise , with a true and fixed Faith not with a false or presumpteous Fa●●● , but by the Faith of the operation of God ▪ which is ● Fruit of the Spirit , called the Faith of God's Elect ; being only peculiar unto them , 〈◊〉 ●●o a● the chosen of God : A false Faith is 〈◊〉 dangerous as a false - Step a Man takes in ascending ● a Ladder , who missing his standing , an● 〈◊〉 falls down and perisheth ; and so shall al● M●●believers as well as all Un-believers perish ●●●nally : He that believes not aright , had as g●●● believe not at all Ninthly , As he that climbs up a Ladder ough● to kn●w it's Strength , so he Ventures his L●ft and whole Body upon it . So that Man that ventures on this spiritual Ladder , Jesus Christ , ought to know the Strength and Power of Christ , to Justifie , to Pardon , and eternally to Save him ; he must venture all the stress of his Salvation on him alone ; Christ is the only Foundation , he must venture his whole Soul upon him ; Trust intirely in him ; buil● only upon him , and come to the Father by him I know on whom I have Believed : I know hi● Power he is mighty to Save , yea , able to save to the uttermost ( as was hinted before ) In the Lord do I put my trust ; Again , ( saith David ) In thee do I put my Trust. Tenthly , A Man that ventures to ascend up upon a Ladder so exceeding high , the top whereof reacheth above the Clouds , even to Heaven , as he shews his Faith is not small , so his Courage is great . Brethren , This of Venturing on Christ , Believing on Christ , shews , that a Saint's Faith and Courage is not small ; Faith lies above Sense ; nay , above Reason ; I mean Faith in Christ , to believe in a Crucified Saviour ; to seek Justification by the Righteousness of another ; by a Man hang'd on a Tree ; the Greeks counted this Foolishness . To get this way to Heaven , shews a Man acts above himself : Some would say to a Man that is resolved to ascend up on such a Ladder , Friend , you can never get up to Heaven in such a way ; you will certainly fall , or faint before you get thither ; what Faith have you ? What prodigious Courage have you ? So here the poor Soul saith I fear not , God ●●●th set this Ladder up , and fixed it firmly , and G●● , Commanded me to Believe in Christ ; he ●ath bid me venture up on this Ladder : He hath revealed in his Word , that this way , and By no other , we must be Saved , and I will venture upon him : Many have gone this way safe to Heaven already , and none can go any other way ; I must therefore believe in Christ , ascend to Heaven by him , or else perish for ever . I know God will help me , and uphold me , and I will therefore , not be afraid ; I am convinced of Righteousness , because Christ , as my Head , is gone to the Father ; his Righteousness , and not my own , must carry me thither ; his Righteousness is Perfect , and I am Compleat in him ; and as I have Righteousness in him , so in him I have Strength also . Brethren , Without Faith and spiritual Courage ▪ no person will adventure to climb up this Ladder ; nay , without Faith , no Man can ascend or come to the Father : Believing in Christ , is a climbing up , or ascending up upon this Ladder . Eleventhly , It is a vain thing for a Man to hope to get up to the Top of a Ladder , that will not first set his Foot on the lower Roun● thereof . So it is a vain thing for any to hope to be Saved , or to get to Heaven , who do not first Believe , and receive R●●●nerating Grace ; for he that , Believes not , shall be Damned . Twelfthly , He that ascends up very high on a Mighty Tall Ladder , hath a clear Sight , or Prospect of Heaven ; and the higher he goes the smaller the Earth appears to him ; it seems but a little spot ; nay , it being a dark Body , 〈…〉 , at last not perceive it to be any ●●ing at all , or quite lose the sight of it ; and 〈◊〉 step , he takes , the further he goes from 〈…〉 and the higher he comes to Heaven , and hath a clearer Sight of that . So he , who by Faith and Communion with God , gets up up●n this spiritual Ladder , Jesus Christ , hath a clear Prospect of the Glory 〈◊〉 Heaven ; Moses by Faith , saw him that is invisible : Faith presented to his view the Angel of the Covenant , and God Reconciled in him ; viz. the Lord Jesus Christ. Carnal , or Earthly Persons , are at such a great distance from Heaven , that they cannot discern the Glory of it ; they have no Sight , no Eyes to see afar off ; but the Earth , and Earthly things appearing to the Carnal sight , being always in their view , they are exceedingly Affected therewith . But Believers , who are dwellers above , and who daily make a further Prog●ession H●a●e● 〈…〉 the Earth , and Earthly this ●s as 〈…〉 ●●●ry step they take , they go f●rt●e● 〈…〉 from Earth in their Love and 〈…〉 and Contemplations ; Our conversatio● 〈…〉 ●●●ven : Others mind Earthly things , 〈…〉 the Earth , and therefore speak of 〈…〉 but Believers are said to dwell in Hea●●● 〈…〉 grand Enemy of the Saints , is said to open 〈◊〉 Mouth to blaspheme against God , to blaspheme his Name , and his Tabernacle , and all that dwell in Heaven ; that is , in the Church of God , Militant , they shall dwell on ●igh● ; they are out of those confused Hurries , and Noises , Dangers , and Perplexities others , who dwell below are attended with● ▪ They are born from above , have heavenly Hearts , heavenly Principles , heavenly Desires , heavenly Ends and Aims , and heavenly Lives ; they have Communion with the God of Heaven ; heavenly things are their Delight ; they s●a● so high above , that they are Ravished with that sight which they have of Heaven . There are some other things that I might speak of , as held forth by this glorious Type of Christ ; or which might be improved for our Instruction from hence , but I shall leave them until the next time , and close now with a brief word of Application . VSE . 1. By way of Admiration . See what a wonderful person Jesus Christ is ! Behold the Son of Man , or this spiritual Ladder that reacheth from Earth to Heaven , behold it with Admiration ! Who would have thought of such away to Heaven ? Who , but infinite Wisdom , could have found out such a way to the Father ? What Work-man but the eternal God , could make such a Ladder ? The Father is said to be above it , or on the top of it , to denote this way he Prepared , and only by this way we must go to him , if ever we come to Heaven . Christ is God and Man , in One Person , Heaven and Earth meet together in him ; he brings God to us , and carries us up to God , God is reconciled to us in him , and we are reconciled to God by him . 2. Be exhorted to get up on this Ladder : If ever you think to see the Father , he is above it , as the end of our Journey , as our Hope and Reward ; he calls upon you Sinners to Adventure up this Ladder ; to believe in his Son : He is above it to direct you , uphold you , and encourage you , therefore fear not ; nay , he is above it , declaring himself in Covenant with all that come to him by Jesus Christ , and to be their God ; I am the Lord God , of Abraham , &c. This he spake to Jacob , as standing above it , or on the top of this Ladder . 3. Bless God for Christ , for his devising of such a way to raise us up , who were sunk so low , and had no strength , no skill , no helper , none that could bring us to God , nor find out a way to save our Souls , but God himself only , therefore he saith , Deliver him from going down into the Pit , I have found a Ransom . Reproof . ] This may be also for Reprehension to divers sorts of Persons , 1. To such that deny the D●●ty , or God-head of Jesus Christ : If he be no more than a meer Man , the Ladder is too short to reach up to Heaven : He could not reach so high as to satisfy divine Justice , or to bring us to God , it being through the worth and dignity of his Person , who being an infinite Person , or God over all , there was an infinite Worth and Merit in his Sufferings and Obedience . True , he might have saved himself , ( being Perfect , never having Sinned , nor broke God's Law , ) tho' he had been but a meer Man ; but it is from his being God as well as Man. Substituted in our stead , and standing in our Law-place as our great Head and ●ponser , ●● that gave such Worth and Merit for us by his Obedience , and suffering to the Law and Justice of God. Moreover , how else also could he have overcome Death , the Devil , and all our Enemies , and have raised himself from the Dead ? Death would have kept him under it's Power , and he had never came out of the Grave to ascend so high as Heaven to raise us thither . 2. It Reprehends all such also , who seek by any other way or means to go to Heaven : We have new Babel-builders , or Work-mongers that think to climb up to Heaven by their own Works , by their own Faith , and sincere Obedience : And others by the Light within ; which is but a branch of the First-covenant , or law of God , writ in the Heart ; and if there had been a Law that could have given Life , or raised us up to Heaven , verily , Righteousness had been by the Law ; But then , ( as the Apostle saith ) Christ is dead in vain . Examin . ] Try your selves , by what you have heard , whether you have ascended on this Ladder , yea , or nay ; 1. Were you ever brought to the Foot of Christ ? Did you ever see your lost Condition in the first Adam , and that there is no other way to be Saved , but by the Lord Jesus ? 2. Are you at the lowest part of the Ladder , and there rest ; or are you got up towards the top thereof ? There is no resting , no stay to be made when you first ascend , or first believe in Christ , or on any attainment of Grace , but you must mount up , or ascend up higher , from Faith to Faith ; have you stept up on the Roand of Obedience ? have you took Christ's yoke upon you ? [ this seems too hard a step for some to take : ] are you got above the Earth in your Affections ? doth the Earth , and the things thereof , grow less and less every day in your sight ? as in a natural respect it doth to him that soars very high , or climbs upon a Ladder , to the very Clouds . Are you willing to leave Earth , to leave this World , to go to Heaven ? Paul longed to be dissolved , and to be with Christ : He pressed towards the mark . Do you dwell in Communion with God ? ●las ! many love to be below , they like those lower Regions best : See how it is with you ; but no more at this time . SERMON II. GENESIS xxviij . xij . xiij . [ — And behold a Ladder , &c. ] DOCT. I. The Lord Jesus may fitly be compared to a Ladder , that is set on the Earth , and the top of it reacheth up unto Heaven . I Have run the Parallel in many respects between Christ and such a Ladder , in respect had to his Person and Offices , as our Saviour and Blessed Mediator : I shall proceed to some further Particulars . Thirteenthly , He that climbs up a Ladder looks upwards as he goes ; he does not turn his eyes down towards the Earth , for that is dangerous . So he that sets out in the way to Heaven by Jesus Christ , must look up ; his eye must be set on Heavenly things ; While we look not at things that are seen , but at things that are not seen , &c. 1. This look my Brethren may refer to his Underderstanding ; his Understanding is enlightened ; it is open'd to see the Nature and Excellency of Heavenly things : That the eyes of your Vnderstanding being enlighthed , that ye may know what is the Hope of your Calling , and what is the Riches of the Glory of his Inheritance in the Saints . What the Eye is to the Body , that the Understanding is to the Soul. 2. It may refer to his Affections : Set your Affections on things above ; where Christ sitteth on the Right Hand of God. A Believer's Desires and Affections are Spiritual and Heaven-ward . 3. It denotes moreover , the Exercise of Faith ▪ Such , with Moses , by Faith see him that is invisible . Did not the Eyes of Believers see something above excelling all things here below , they would never ascend by Faith on this Ladder , nor slight and conntemn all the Riches , Pleasures , and Glory of this World. 4. It may also denotes the excellent Frame of their Hearts : They are born from above ; they have received a heavenly Nature , an heavenly and spiritual Frame ; and therefore they look upwards ; They that are after the Flesh , mind the things of the Flesh ; but they that are after the Spirit , the things of the Spirit . 5. This of looking upwards , may signify a Believer's Hope and Expectation : Their Hope is in Heaven , not in this Life ; If our Hope be only in this Life , we are of all Men most miserable . As they are born from above , so they are travelling thither ; their Faces are set heaven-ward , Heaven is their Inheritance . They seek an heavenly Countrey ; men of the World have their eyes downwards . A man that looks downward that climbs up a Ladder , is in danger of falling ; however , he must make a pause , or stand still , but a Believer must go on his way , he must not look back , nor stand still , but press forwards , as Paul did . He must not look back . Fourteenthly , A Ladder is a narrow way to go upon , and it is a difficult thing to travel all day upon it . So Jesus Christ , who is the way to the Father , is a narrow way ; Narrow is the way that leadeth to Life . The way to Hell is broad , multitudes go in that way , but the way to Life is narrow ; tho this Ladder is wide or broad enough for all the Elect of God , even for all for whom it was prepared , for all that come to Christ , for the vilest Sinner that is helped to venture himself upon him ; yet comparatively it is a very narrow way . 1. A Narrow way is opposed to that which is Broad , where any careless or negligent Person may go , or multitudes may travel in it . Now Christ is so narrow a way , many cannot go this way , it is not wide enough for them ; Christ will not allow them the Liberty they will take and will have ; let what will come of it , they will have their Lusts their Riches , their Honours , their sensual Pleasures , their old Companions , their sinful Customs , and sinful Practices , the way must be broad enough for them , and their base Consorts too , or they will not go that way . 2. It may be called a narrow way , because it is hard to find it , a narrow Path is not soon found or discerned as a broad , common beaten road is : Christ is a way not discerned by Carnal Persons ; The natural Man receiveth not the things of the Spirit , they are foolishness to him ; neither can he know them , because they are Spiritually discerned . Man naturally accounts the way to Heaven by Jesus Christ , a foolish thing ▪ because they cannot comprehend how they should be Justified by the Righteousness of another , and he a poor Man ( as he was accounted ) who was Crucified on a Tree : to be Justified by their own Works , or by their own Righteousness ; this seems easy to discern ; it is natural to them to seek t● be saved in such a way : all men being bor● under the Covenant of Works ; Brethren , Chri●● is a way that lyes above human● Reason ; it is a Mystery that depends wholly upon divine Revelation ; it is as strange and as an unlikely a thing to meer natural Men to think to be ●aved or to go to Heaven this way ; as it is for them to think a Ladder may be made , and set upon the Earth , the top of which shall reach up to Heaven : So that Men may that way , i. e. by climbing up on that Ladder , go to Heaven . They look with an eye of sense , and not by an eye of Faith. 3. Narrowness may denote the Difficulty of walking in this way : Christ is not only a way hard to find , but also hard to walk in ; Faith leads the Soul to deny it self ; i. e. of Sinful-self , natural-self , and righteous-self ; and to do this is hard and difficult , and not only to deny ourselves in all these respects , but also to take up our Cross : O 't is this also that renders the way narrow ! What deny ourselves of every Flesh-pleasing and profitable Lust , and of all our own Wisdom , Honour , Relations and Righteousness , and take up the Cross too ! ( 1. ) This includes all Losses and Damage , even to part with all for Christ's sake . ( 2ly . ) To take up our Cross , denotes Shame and Reproach for the sake of Christ. ( 3. ) It denotes also Pain and Suffering ; nay , Death it self , when called to it . ( 4. ) Faith leads the Soul to mortify Sin , to crucify the Flesh , with the Affections and Lusts : The Dominion and Power of Sin must be broke Sin , must not reign ; we must not only leave Sin , but mortify it also : This is hard to do , and to follow Christ whither soever he goes , or doth lead us ; to follow him fully ; constantly , universally ; and now , this is no easy thing to do to the Flesh. 4. Narrowness of the Way , or Ladder , may signifie what careful steps must be taken by all that climb up thereon ; we must step straight forward ; viz. Lead a holy and strict life ; For without Holiness , no Man shall see the Lord. We must take heed we do not suffer our feet to slide , or slip ; therefore have need to say with holy David , Order my steps in thy Word , and let not any iniquity have Dominion over me : Direct all the thoughts , and motions of my Heart , and Actions by thy Spirit , accompanying thy Word , that Pride , Passion , earthly Mindedness , nor any evil Inclinations or Affections may lead me astray . Fifteenthly , It is dangerous for a Man that climbs up a high Ladder , that reacheth to Heaven to look backwards . So nothing is more dangerous for a Person that makes a Profession of Religion , ( then with the Young Man in the Gospel ) who was not far from the Kingdom of Heaven , to look back ; He that sets his Hand to the Plough , and looks back , is not fit for the Kingdom of Heaven . Our blessed Lord bids us Remember Lot's Wife ; why so ? She , alas ! for looking back , was turned into a Pillar of Salt , as an everlasting monument of God's Displeasure ; and to fore-warn all Persons to take heed that they do not look back : If any Man draw back , my Soul shall take no pleasure in him . Nay , such God's Soul abhors , it brings upon them his high Displeasure , which is Death ; or it will procure Death , and Perdition on all such in the end . But , my Brethren , know this , that all those who look back , never made one true step upon this Ladder ; they never had one Dram of saving Faith , but ventured on Christ with a false Faith ; and from hence could not see a far off , but slavish fear possess them ; and they being afraid , faint , and so look back , and fall down , and are destroyed for ever ; and the higher they 〈◊〉 , the greater is their fall : But we are not of them that draw back to Perdition . Sixte●●thly , A Ladder that stands upon the Earth , and the Top reacheth to Heaven , had need to have ●ore Footing to stand upon . Now , Jesus Christ , our Mediator hath most sure and firm Footing to stand upon ; i. e. He stands upon the Foot or firm Ground of God's Purpose , and everlasting Counsel , and blessed Decree ; t●● ' he was set up upon the Earth in time , yet he was in that holy Counsel , held between the Father and the Son , Set up from everlasting , before ever the Earth was . The Wisdom , the Power , Purpose ▪ good Pleasure , and eternal Counsel of God hath fixed his Standing firm for ever ; as you heard before . Seventeenthly , A Man that gets up a Ladder , should his Feet , thro' carelesness , or otherwise s●ip , he must catch hold of the Ladder with his Hands , and by holding fast , he may set his Feet right again , and prevent a fall , or danger of Death . Beloved , the best of Christians , through Carel●se●s , ●● Satan's Temptations may have their ●●●t s●ip ; I mean they may slip , or fall into one S●● , or another ; or into one Error or another : What a slip had Noah , Lot , David and Peter , and many more besides them , even many a dangerous slip ; but by taking hold of Christ , and of the Covenant , and free Promise of Pardon by the hand of Faith , they all recovered themselves , tho' some of their Slips broke their Bones , and cost them many a Tear ; Nay , it made David to W●●●e● his Couch with his Tears ; Yet he got safe to Heaven . O what an excellent Grace is the Grace of Faith , the hand of Faith , and how useful and necessary at such a time ? I have prayed for thee that thy Faith fail not . Our Faith , in the Seed or habit , shall never fail ; did not Christ preserve our Faith , strengthen our Faith , our Souls would soon finally fall , and perish for ever : If any Man sin , we have an Advocate with the Father . — I will be merciful to their Vnrighteousness , and their Sins ; and their Iniquities I will remember no more . — I am he that blotteth out thine Iniquities for my own Sake , &c. O what hold is here , when our Feet slip , for the hand of Faith to take hold of ! Jesus Christ , my Brethren , hath paid all our Debts , he hath satisfied the Justice of God for all our Sins , for those committed after Faith , as well as those committed before Faith and Union with him , all Vindictative Wrath is gone for ever ; no Sin can make a breach in our Justification , nor break our Union with Christ ; Nothing can separate us from the Love of God , which is in Jesus Christ our Lord. — There is therefore now no condemnation to them that are in Christ Jesus . None can condemn such , if sins committed after we believe were not Satisfied for , or Pardoned , there would be condemnation to every Believer , because all have Sin , all daily Sin , but their Sins are not imputed to them , they were all laid upon Jesus Christ ; and his Righteousness is for ever and at all times imputed to them that are in Christ Jesus ; and once in him , for ever in him , So that a true Believer can never fall finally from this spiritual Ladder . Eighteenthly , To raise up a Ladder , whose Foot stands upon the Earth , and the Top of it reacheth up to Heaven , is not easily done ; it needs all mighty Strength , it calls for great Strength , wonderful Power , and also much Wisdom , and Skill ; it is hard , you know , to raise a Ladder that reacheth up but four or five Stories , or to the Top of a high House or Building ; What Power of Man then can raise up such a Ladder that reacheth from Earth to Heaven ? My Brethren , as none could contrive , and make such a Ladder , i. e. such a way to Heaven , but God himself , who by his almighty Wisdom , and Power built this World : So none but he could raise up this Ladder ; it required infinite Wisdom , and Strength to raise up Christ , when he was so low , being born down under the Guilt and Weight of our Sins , even low as Hell ; for Hell pangs took hold of him : O how low was he , when in the Garden , in his bloody Agony , and in the Grave ! Could Sin , Death , or Devils , yea all the powers of Hell and Darkness have kept him down , he had never been raised from the Dead ▪ and from under Wrath , nor ascended up to Heaven : But what is too hard for God to do ? He was raised by the Power of the Father ; or by the Glory of the Father ; as the Apostle words it ; that is by his glorious Power , and to his eternal Glory ; God hath bo●h raised up the Lord , and will also raise us u● by his own Powe● . He first raised him up , as to his Humane Nature , out of a dry Root : And hath raised up an Horn of Salvat●on for us in the House of David . An Horn of Salvation , or a powerful Salvation . Also he raised him up when Sin and Wrath lay upon him ; and when he was Dead , and lay in the Grave . Nay , my Brethren , he raise● himself up , as I shall shew you hereafter , which is a greater wonder still , and more marvellous . Ninteenthly , A Ladder , whose Foot stands upon the Earth , and the Top of it reacheth up to Heaven , is wonderfully Elivated , or Exalted . So Christ considered as Mediator , is wonderfully Elivated , or Exalted , both in respect o● his Person , and Offi●es . True , as he was God , and in the form of God , and thought it not Robbery to be equal with God , he could not be said to be Exalted ; but taking our Nature upo● him , he was abased , he Humbled himself , He took on him the ●orm of a Servant , and became Obedient unto Death : As considered as Mediator , he is Exalted , and hath a Name above every Name in Heaven , or Earth . First , In respect of his Person : Behold my Servant shall deal prudently , he shall be Exalted , and Extolled , and be made very high ▪ here are three words signifying the same thing , to express and hold forth the Glory and Exaltation of Jesus Christ. 1. He hath the Glory of God , the Glory of the whole God-head in him ▪ The fullness of the God-head dwells bodily in this blessed Person , the Man Christ Jesus ; and it pleased the Father it should be thus . He is the brightness of his Father's Glory , and the express Image of his Person . 2. In that all the Glory of his Father's House is hung upon him , placed in him ; he is the true Eliakim , the glory of the house of David , and of God's Israel : Nay , all the Glory of the holy Attributes sl●ine forth in him , and are united and meet together in sweet Harmony in him ; He is the Man of God's right Hand , whom he hath made strong for himself : To manifest his own Glory , and to raise up his Elect to a most excellent State for ever . 3. In that the same divine Worship and Adoration which is due to the Father , is due to the Man Christ Jesus ; this , my Brethren , tends greatly to lift up , elivate , and exalt him to the Heavens : That all Men should honour the Son , even as they honour the Father ; all Men must thus honour , and Worship him . Brethren , this is one of our strongest Arguments to prove that our Lord Jesus Christ is God , the true God , God by Nature , i. e. because Divine Adoration is due to him ; even the same worship that is due to the Father ; were he a meer Man , not the most high God , it would be great Idolatry to worship him : I am the Lord , that is my Name ; and my glory will I not give unto another , &c. the Apostle John would have worshiped the Angel ; ( thinking no doubt it had been Christ ) I fell at his Feet to worship him , and he said , see thou do it not , I am thy Fellow-servant , and of thy Brethren that have the Testimony of Jesus ; worship God. Here Note two things 1. That no meer Creature , tho' never so glorious , ought to be worshiped with divine Worship ; I am but a Creature equal in Office with thee , tho' not in Nature , ( as if the Angel should say ) therefore see thou do it not . 2. That divine Worship alone belongs to God ; Worship God : — 't is written , thou shalt worship the Lord thy God , and him only shalt thou serve . But all Men are to worship Christ : and not only Men but the holy Angels also ; and again , when he bringeth in his first begotten into the World , he saith , and let all the Angels of God worship him : All the Angels , the mighty Angels that excell in Glory , Power , and Strength , bow down before him , and worship at his Feet : So far is he exalted above them , he is ▪ beloved , the head of all Principalities , and Powers ; he is their great and glorious Prince and Sovereign , they are all at his Command , are his Servants , and Retinue ; they all wait upon him , and willingly serve , and obey him . 4. Christ is lifted up , or exalted in that he is the immediate Object of our Faith and Trust : True ; the Father is Primarily the object of our Faith , but Brethren , Christ is the immediate Object thereof ; Ye believe in God , believe also in Me : And this , because he is equal with the Father , and as Mediator we must by him believe in God the Father , and come to the Father by him : No Man cometh to the Father , but by me . But again , 5. Brethren , Jesus Christ is lifted up and exalted in that the Government of the World is committed unto him ; The Father Judgeth no Man , but hath committed all Judgment to the Son ; the Father Judgeth no Man , but by the Son , all the administration of Judgment , Rule , and Authority in the Church , and in the World , is in the hands of Christ , as Mediator ; he pulls down and sets up ; By me Kings reign , and Princes decree Judgment . All Power and Authority in Heaven and Earth is his ; it is his essentially as God , and it is given unto him as Mediator . 6. Christ is Lifted up , or exalted , in that he is all , and in all , where there is neither Greek nor Jew , &c. but Christ is all , and in all , He is our All to the Father ; he is our all with the Father ; and our All from the Father , he is our All by way of Merit ; he is meritoriously made All to us ; he purchased All that good we have , and expect to have , both Grace here , and glory hereafter . Jesus Christ is All to us by way of Conveyance , as he meritted all for us , so it is through him all good things , or divine Blessings , are communicated to us . As he is the Fountain that contains all things , so he is the Conduit-Pipe , thro' whom all good is conveyed to us also . Again , he is All to us by way of Efficency and Causality ; he works all our Works in us , and for us , and without him we can do Nothing : It is from him the Head that the whole Body receiveth Nourishment ; so he it is that blesseth that Nourishment , that Food , viz. himself , his Word , his Ordinances , and all afflictions to us , which we live upon . Secondly , Christ is wonderfully lifted up , or is exalted to Heaven , if we consider the Persons , who are said to Greaten , and Magnifie Him. 1. The Father magnifies him , and hath exalted him at his Right hand to be a Prince , and a Saviour : This Exaltation of Christ denotes his Abasement , because he condescended so low , to humble himself , and to dye the Cursed death of the Cross ; therefore he is exalted : See what Paul saith ; Wherefore God also hath highly exalted him , and given him a Name above every Name ; that at the Name of Jesus every knee should bow , &c. Not at the naming of Jesus , but at his Name . that is in respect of his Power , Authority , and Glory which he hath above all in Heaven and Earth considered , as he consi●teth in both Natures or as Mediator , God-man . 2. All the Saints of God , and Faithful Mini● of the Gospel , exalt Jesus Christ : True , they cannot add any thing to his Glory , but they give or ascribe the highest Glory unto him as his due . The Apostle lifted him up above : Moses , above Ang●ls ; nay , as equal with the Father ; Paul desired , to know nothing but Jesus Christ , and him Crucified , and resolved he should be magnified in his Body , whether it were by Life or by Death . ( 1. ) In that they all , did all things they did , in his Name . ( 2. ) By his Power . ( 3. ) To his Praise , and Glory . ( 4. ) Also in shewing all Knowledge , Learning , Parts , Righteousness , moral Vertues , Gifts , and all Duties of Religion , are Nothing , or avail Nothing to a Man out of Christ ; because it is his Righteousness , his M●rits exclusive of all , or any thing else that is the matter of our Justification before God. 3. All the holy Angels likewise exalt Christ , adore and magnify hi● . Thirdly , God ha●● exalted him from Earth to Heaven , in respect of his Office ( in which als● he is the Antitype of Jacob's L●●de● ) wh●c● 〈◊〉 I have hinted at already , yet I ●●all add 〈…〉 . 1. Christ is chosen of God , a● I said , to be the only Mediator between God and Man , our Days-Man , that lays his hands upon both ; and as Mediator he is a King , Priest , and Prophet . First , He is a Priest excelling the High-priests under the Law , being the substance and Antitype of all those Priests ; he is both Priest , Altar , and Sacrifice : they were made Priests by men , he is made a Priest by God himself ; they without an Oath ; he by an Oath ; they had Infirmities , he had none . The Priest under the Law could not continue , by reason of Death , he abideth a Priest for ever : They offered up Sacrifices that could not take away Sins , but by his one Sacrifice , all sins are done away for ever . He bore the sins of his People indeed ; he entered into the holiest of all ; he appears before God indeed , they only Typically . He made Attonement indeed , they but Typically and Ceremonially : He Judgeth of Uncleanness indeed , they but Typically ; he maketh true Judgment , because he knows all mens Hearts : He offers up unto God the true Incense ; he blesseth the People , by conferring Grace , and divine Habits to them , and by turning them from their evil ways . He beyond the Priests under the Law , doth determine all , ( yea the hardest ) Controversies ; he resolves all doubts between God and Man , such as these following ; 1. How God is Just , and yet Gracious ; or how an offended God can , and doth justify guilty Sinners . 2. In and by by him we see how Justice and Mercy meet together , and Righteousness and Truth kiss each other : The one exalting the highest Satisfaction on terms of pure and severe Justice ; and the other crying for infinite Mercy . 3. He resolves this Question ; viz , How an unrighteous and ungodly Man can be justified with God. 4. How Sin can be Punished , and yet Pardoned : 5. How the Debt can be Paid , and yet be freely forgiven . Brethren , Christ is a Priest , and as a Priest he is the Antitype of Jacob's - Ladder ; and as so considered , he is exalted on high ; for in and by this Office he brings God and Man , Heaven and Earth together ; I mean by that Attonement he hath made by his bloody Sacrifice ; It pleased the Father by him to reconcile all things to himself , whether they be things on Earth , or things in Heaven . Heaven and Earth are not at a farther distance from each other , as Naturally we are unto God , in respect of our state and Spirits , such Enmity is in the hearts of all unrenewed Sinners against God ; but saith the Apostle ; But now in Christ Jesus ye that were afar off are made near by the Blood of Christ. The way is by his Death , by his Blood which was shed upon the Earth ; here we were , and here is the Foot of the Ladder . God's Justice requires an infinite Satisfaction , and Christ being God , reached Heaven ; i. e. the full demands of divine Justice : Such a Days-Man we needed , who layeth his hands upon both . By his being a Priest in his o●●ering up that one Sacrifice he reconciled God to us , and by his Spirit he reconciles us to God , by his applying and making the Attonement efficacious , or effectual to us , that in the dispensation of the fulness of time , he might gather together in one , all things in Christ. This is done in him , even in Christ alone , none but he hath done it , or could do it . God by him , who stands at the top of the Ladder , comes down to us , as well as we go up to God ; it is by Christ that God comes down to us in a way of Mercy , Peace , and Reconciliation ; and it is by Christ we go up to God in a way of Faith , and dependance . Beloved , God and poor Sinners meet together on this Sacred Ladder ( or blessed Medium and contrivances of infinite Wisdom ) in Christ , we who were Strangers and Enemies , meet with a holy and just God , with joy and comfort : You that were sometimes alienated , and enemies in your Minds by wicked Works , hath he reconciled in the body of his Flesh , through Death . When we were Enemies we were reconciled unto God by the Death of his Son. Now this is done by Christ as a Priest in dying ; But Secondly , He is the Antitype of Jacob's Ladder , as our High-Priest also , by his Intercession now in Heaven . 1. He interceeds with God for us in Heaven also . 2. He interceeds by his Spirit in us : By his Intercession in heaven he prevails with God for the Blessings of his Attonement ; and by his Spirits intercession in us , all those Blessings are applyed , and so made effectual to us . By vertue of his Satisfaction , God is brought near to us ; and thro Application of his Blood , by his Spirit , we are brought near unto God : And thus is Christ , the blessed Medium or Way , by which Peace is made between Heaven and Earth , or God and Sinners . Moreover , by this glorious Me●ium we have free access unto God , which is the effects of Christ's Priestly Office. It is on this Sacred Ladder we come with holy boldness to the Throne of Gra●e : It is by the blood of Jesus , through him by one Spirit we have both ( that is Jews and Gentiles , ) access unto the Father . Again he saith , In whom we have boldness and access with Confidence , through Faith of ●im . Christ is the Way of our Union with God , and also of our Com●union : All that divine and blessed intercourse that passeth between God and us , is in and by Jesus Christ ; Seeing then we have a great High-Pri●●t , t●●t is passed into Heaven , let us therefore come ●oldly to the Throne of Grace , &c. Again he sai●h , Having therefore , Brethren , boldness to enter into the holiest by the blood of Jesus . Secondly , Christ is exalted as he is a King , and also as King , he is the Antitype of Jacob's Ladder ; and in this respect wonderfully exalted : Him hath God exalted at his Right-hand , to be a Prince , and a Saviour to give Repentance to Israel , and remission of Sins . Christ is King of Kings , and Lord of Lords , the only Potentate ; It is by him Kings reign , and Princes decree Judgment . He pulls down one , and sets up another as it pleaseth him . [ 1. ] Christ , my Brethren , is the Father's Heir , his First-born . [ 2. ] He is also qualified with all Princely Wisdome , and so fit to reign over all ; Angels Men and Devils are subject unto him . [ 3. ] He is chosen-King . [ 4. ] He is by the Fa●her anointed King with the Oyl of gladness above his Fellows . [ 5. ] And he is proclaimed King for ever . [ 6. ] He has the Government on his Should●rs ; he rules in us , and subdues all our Enemies ; he bows and bends our Spirits and stubborn Wills to submit to his Sover●ignty ; he mortifies all our Co●ruptions , and brings us out of the Prison-house , and spoils the strong Man armed : he has conquered the World , Sin , and Devils for us , and doth , and will also subdue them i● us ; he is both King of Saints , and King of Nations . Thirdly , Christ as he is a Prophet , is also the Antitype of Jacob's Ladder ; and as thus considered he is exalted . 1. He received his Doctrine from Heaven , and brings it down to Earth . He is said to speak from Heaven , and yet he spake on Earth ; and when he spake on Earth as Man , he was in Heaven as God : And thus the Foot of the Ladder was on Earth , and the Top reached to Heaven . Moreover , by his Speaking he makes such Hearts of men as were earthly ▪ to be heavenly , and lifts us up in our Desires , Meditations , and Affections from earth to heaven . Christ is lifted up and exalted as a Prophet , and higher in Glory than all the Prophets of God. A Prophet is the Mouth of God to the People . Now , Jesus Christ , received his holy Doctrine from God , and spake as his Father gave Commandment . — Moreover , he excels all other Prophets ; 1. All the Prophets of God besides him , were inspired by him 2. They received the Spirit but by Measure ; but he without Measure . 3. Other Prophets only could speak to the Ear , he speaks to the Heart . 4. Other Prophets could cause Men only to hear that were alive ; but Christ can make them that are deaf and dead to hear . 5. Other Prophets can teach men Wisdom who have Uunderstanding , but Christ can Teach Fools to Understand , as well as give Understanding to the Heart . Who teacheth like him ? 6. He can open the Ear as well as give Instruction . 7. All the Teachings of other Prophets and Teachers are in vain , without his divine Teachings . 8. He can cause such whom he Teacheth to remember what they hear . 9. He Teacheth powerfully , and instructs with a high hand , and yet he Teacheth sweetly . 10. He Teacheth not only Efficaciously , but also Infallibly , and removes all Obstructions that hinder Sinners from hearing and receiving what he saith unto them . He can teach men Wisdom as you have heard when they are asleep ; O who teacheth like him . Christ is lifted up to Heaven , in that he is the Sum and Substance both of Law and Gospel : I mean the Antitype of all Types , and Substance of all Shadows : He is the great Subject of Gospel-ministration . What have Ministers to Preach but Jesus Christ ? I have formerly shewed you what it is to Preach Christ , so as to exalt him and lift him up in the ministration of the Gospel . First , 'T is to Preach the Excellencies of his Person . 1. To Preach that he is GOD , God by Nature , not a petty-god , a god by Office , but the most high God , the eternal God , Co-essential , Co-equal , and Co-eternal with the Father . 2. To Preach that he is MAN , truly Man , made of a Woman , of the same Flesh and Blood that the Children partake of . 3. That he is GOD and MAN , in one Person , both Natures making but one Christ , by a wonderful , and hypostatical Union . Secondly , To Preach Christ is to Preach his Incarnation , his Birth , his Life , his Death , his Resurrection , his Ascension , and his Intercession . Thirdly , To Preach Christ , is to Preach his holy Doctrine , and his exemplary Life , in his sweet Spirit , great Condescension , wonderful Abasement , infinite Love , Mercy , Faithfulness , Meekness , Charity , &c. 4. To Preach the Preciousness of Christ , is to Preach Christ. 5. To Preach Christ , is to Preach the necessity of Christ , and of his Death : And that 1. Because of that voluntary obligation he entered into with the Father . in behalf of the Elect from Eternity ; that holy Covenant , and Compact ●aid a necessity upon him to dye in our stead . 2. In respect of God's eternal Decree , and purpose , he being a Lamb slain before the beginning of the World. 3. In respect of those ancient Prophesies concerning him , and of his Work , and Office which must be all accomplished . 4. In respect of all those Types and Shaddows that pointed to him , which must be fulfilled in their Antitype , &c. 5. And in respect of all the Saints who lived under the Old-Testament , who ventured their Souls and Salvation upon him , as to come and was to dye for them . 6. In respect of the Nature , Holiness , and Justice of God , and of his absolute Threatning , pronounced against Adam , and all Mankind in him . 7. In respect of the Sanction and perfect Holiness of the Law ; and of that Curse it laid all Men under . 8. Moreover , there is an absolute necessity of Christ , and of Faith in him , in respect of God's Revealation , there being no other Way , Person , or Means , found out or revealed , to redeem fallen Man , but Jesus Christ only . Fourthly , To Preach Christ , is to Preach the power and ability of Christ , to save all that believe in him , or that come to God by him . Fifthly , To Preach Christ , exalt him , and lift him up , is to Preach his Readiness , and Willingness , as well as his Power , and Ability to save . Sixthly , 'T is to Preach the unsearchable Riches of Christ. Seventhly , To Preach Christ , is to Preach Christ the Power of God , and the Wisdom of God ; i. e. in whom all the glorious Attributes of God are united in sweet Harmony , and shine forth in equal Glory , and Strength to save Sinners , lost and undone Sinners . Eighthly , To Preach Christ , is to preach him not only the one Mediator , between God and Man , but also our blessed Surety , or the Surety , and Testator of the New-Covenant . Ninthly , To preach Christ , is to preach him in all his offices , as you have heard . Tenthly , To Preach Christ , exalt Christ alone , is to preach his Satis●action ; or that full and compleat Reconciliation he hath made by his Obedience , and suffering ; our Faith and Holiness adding nothing thereunto . Eleventhly , To Preach Christ , is to Preach Justification only by him ; i. e. That he and his perfect Righteousness alone is that which Justifies us , as it is Imputed to us that believe ; his active Obedience being that whi●h is our only Title to Heaven ; and that his Death ( he bearing all God's vindictative Wrath for our Sins ) is that only which delivers us from Hell. Twelfthly , To Preach Christ , exalt Christ , is to Preach him the Way , the only way to the Father ; No Man cometh to the Father , but by me . To preach him the Truth , that all truth is in him , centres in him , found and experienced in him , and proceeding from him . To p●each Christ the Life , the life of our Souls ; not only having purchased Life for us , but infuseth Life , or a vital Principle into us , and preserves that Life ; that he is the Bread of Life , and the Water of Life . That Christ is the hidden Manna that came down from Heaven ; ( which the natural Man knoweth not ) that by coming to him , by believing on him , or receiving of him , we live ; and that by our Union with him , he is ours ; and his Righteousness , and all the Merits of his Blood , even all his Riches , both Grace and Glory , becomes ours ; or we have an Interest in him , and all he is , and hath . Thirteenthly , To Preach Christ , is to Preach him to be our Bride-groom , that espouseth us in Conjugal Affections , in Knowledge , in Faithfulness , in Mercy , and in loving Kindness for ever . That he is our Physician , that heals all our Diseases : Our Shepherd to gather us , or bring us home to his Fold , that feeds , leads , protects and defends us . To Preach Christ the only Head of the Church , having absolute Power over his Body , and graciously guiding and influencing it , and every Member thereof . To Preach Christ the only Foundation , and chief Corner-stone , upon whom the Church is built , and every lively Stone is united , to build our Salvation on him , to Trust on him , and to have all our Faith and Hope in him . To Preach Christ , is to Preach him the Sun of Righteousness , like as the Sun in Glory , he is the Anima Mundi , the very Soul of the new World , in respect of Light and Life , as well as Heat ; and in respect of his fructifying and comforting Influence ; and by his expelling all our Darkness , causing a lovely Spring , and blessed Day in all such Souls on whom he riseth and shines . To Preach Christ the Fountain , to wash us , as well as the Sun to enlighten us , and our only Physician to heal us . To Preach Christ in a Word ▪ is to Preach him to be every thing that God hath made him to be unto us ; even both Wisdom and Righteousness , Sanctification and Redemption . Fourteenthly , To Preach Christ , is to Preach him , as I said , to be the Antitype of all Types , and the Substance of all Shadows . 1. The second Adam , publick Person , and great Covenanting Head , and blessed Representative of all his Elect ; out of whose Side his Spouse is taken . 2. The true Noah , and Heir of the World , that builds the Ark , and that saves all just Persons ; the true Preacher of Righteousness , that sends the Dove , and that repairs the lost World. 3. The true Melchizedeck , without Father and Mother , made a Priest by an Oath , that blesseth Abraham , and all his true Seed . 4. The true Abraham , to whom all the Promises are made ; the Father of all the Faithful , and th●t turns the Bon●-woman and her Son out of Doors , and recovers the Captives . 5. The true , and Antitypical Isaac , long promised before Born , and brought forth out of a dry Root , by the mighty Power of God , and Word of Promise ; three dayes dead , and yet , as to his Deity , dyed not , and yet was Offered up for a Sacrifice by his Father . 6. The true Jacob , who as a Prince , prevailed with God. 7. Our Joseph , who was Sold into the hands of the wic●ed Ishmaelites ; and who by his Abasement , was raised to Honour , and made Lord-Treasurer of all the Land , who feeds all Famished and hunger-starved Sinners , to whom all must go for Bread , and before whom , all his Brethren must bow . 8. Our Moses , that brings all the Children of Israel out of Spiritual Egypt , and Bondage of Sin , and Satan . 9. The true Joshua , that carries God's Israel into the Land of Promise . 10. Our strong Samson , that slew the devouring Lyon , and who , by death , or dying , destroyed our Enemies , 11. The true David , beloved of God , and his only Anointed , with whom the Covenant stands fast for ever . 12. The true Solomon , the Prince of Peace , that excells all in Wisdom , both Men and Angels ; that builds God's Temple , and bears the Glory : and that Marries the Aethiopian Woman , the black and polluted Gentiles . 13. The true Elisha , that Cures all the Leperous Naamans , and multiplieth the Widdows Oyl . 14. The true Elijah , that raiseth up the dead Child , i. e. the dead Soul : and that went to Heaven . 15. Our Jonah , that was cast into the Sea of God's Wrath , to make a Calm , that lay three days and three nights in the heart of the Earth . 16. The true Antitypical Aaron , as you heard before . 17. The Mercy-Seat , from whence God Communes with us . 18. The Altar of Perfame , that presents all our Persons and Prayers , acceptable unto God the Father . 19. The Antitype of the Slain , and Scape-goat , on whom all our Sins are laid ; and who bears them all away into an unknown Land. 20. The true Antitypical Rock , that was smitten in the Wilderness , that we might have Water of Life to drink in this Wilderness , until we come to the true Canaan . 21. The true Passover , that was Sacrificed for us . 22. The true Sin-offering : yea , both Priest , Altar , and Sacrifice . Lastly , the Antitypical brasen Serpent , that is lifted up to cure all that are Stung with Sin , that fiery Serpent , that look up to him by Faith. Fifteenthly , To Preach Christ , is to Preach all the Ordinances of Christ , holy Precepts and Institutions . Sixteenthly , To Preach Christ , is to Preach all the Promises of Christ , and all in him , and in him sure to all his Seed ; Not Yea , and Nay , but Yea , and Amen , to the Glory of God the Father . Seventeenthly , To Preach Christ , is to Preach that fulness that is in Christ ; viz. 1. A Soul-fulness , or spiritual Fulness , a Soul enriching fulness , a s●itable fulness , and seasonable fulness , a necessary fulness , a Soul-satisfying fulness , an eternal and everlasting fulness . 2. A fulness of Merit and Satisfaction , and of Righteousness . 3. A fulness of Grace . 4. A fulness of Light , and a fulness of Sufficiency , as Mediator of Power , Wisdome , Knowledge , Love , Mercy , Pardon , Peace , Joy and Glory . 5. A fulness of Efficiency . Tho we are never so empty , Christ can fill us ; tho never so poor , he can inrich us ; tho never so weak , he can strengthen us ; tho never so Ignorant , he can give us knowle●ge , tho never so guilty , he can justifie us ; tho' never so naked , he can cloathe us ; tho never so sa●● he can rejoyce our troubled Hearts : In a word , All fulness is in Christ : In him dwelleth the fulness of the God-head , Bodily : Not part of the God-head , ( the God-head , the distinguished , cannot be divided ) but the whole God-head dwelleth in the Son , as in the Father , and in the Holy Ghost . Eighteenthly , To Preach Christ , to exalt him , as the Father hath I fred him up ▪ and magnify'd him , is to abase the Creature ; 't is to give all the glory of our Salvation to him , and assume none of it to ourselves . To Preach him only , not to Preach Moses , nor to take the Law from his Mouth , but from the Mouth of Christ , or as it is in Christ's hands ; not to Preach Morality , as that which can justifie and save us . Not to Preach the Light within all , to be our Saviour : For that is to Preach the Law written in the Heart of Man , it being the substance of that Law written in the Two Tables of Stone . Not to Preach the Decrees of general Councils , or National Synods . Nor to mix our inherent Righteousness , and sincere Obedience ; no , nor our Faith with Christ's Righteousness . Thus I have shewed you how Christ is Exalted , Flivated , and like Jacob's Ladder lifted up to Heaven : Nay , he 's made higher than the Heavens ; and that in his Person , and by his Offices , Heaven and Earth meet together , and God and Man , in Jesus Christ , are made One , — I shall Close at this time with a Word of Application : APPLICATION . 1. We may Infer from hence , that here is wonderful Incouragement for poor Sinners to come to Christ ; believe in him , or to venture up this Spiritual Ladder . 2. Behold the fulness which is in Christ , and bless God for such a Way , for such a Ladder that reacheth up to Heaven . 3. Inquiry ] But why is there so great a fulness in Christ ? 1. Because God will Exalt him , and Magnify him : He knew how many would Debase him , and Disrobe him , of which sort we have too many in these Days . 2. Because he being God , it cannot be otherwise ; and this shews he is God : Would God give this Glory to a meer Creature , it would be Idolatry to give divine Adoration to Christ , were not he the most high God. 3. It is because there is such an Emptiness in poor Sinners ; nay , in Believers , as in themselves . 4. It is because Christ hath so many Vessels , empty Vessels to fill : True , he has filled Multitudes already , from the beginning of the World ; for all that ever had any Righteousness , any Grace , or Peace ; I mean true Grace and Peace , they had it from Jesus Christ. But he hath many empty Vessels yet to fill , therefore there is need of such a fulness in him ; he fills his Church , nay all his Churches , and hath a greater Vessel yet to fill , when he hath emptied it , namely the whole Earth ; For all the Earth shall be filled with the Knowledge of the glory of the Lord. And he is emptying it in order to this now : He will make the Earth empty , and turn it up ▪ side down . Now 't is full of Wickedness , full of Sin , full of horrid Abominations , of Oaths , of Pride , Uncleanness , Drunkenness , Cruelty , Divisions , Contentions ; nay , of Idolatry , Superstition , Errors , Heresies , and what not ; but he will empty it e'er long , and then fill it , there is a new World very near , look for it , prepare for it , be ready . 5. Christ is full , because there is no Bread but in this Garner , no Water of Life for all the World , but in this Well , in this Fountain . 6. Because no Sinner might be discouraged , nor dispair of help , succour , and relief in Christ , nor Believers , because they are God's Children , and have his Likeness ; — Also ; 4. This may Reprove such that cast Contempt upon Jesus Christ. Some lay quite aside this chief Corner-stone : What do they less , that trust to a sober Moral Life ? or they that cry up the Light within , as if that was a Ladder that reaches to Heaven , which is to build on the Covenant of Works . Others degrade him , that put part of the highest Glory on the Will of Man ; and such who mix their own Faith , sincere Obedience , or Righteousness with Christ's Merits , and make the Gospel as a meer Law of Obedience , with the sanction of Promises and Threatnings , rendring our Faith and Obedience the Condition of our Salvation . This is not to go to Heaven by Jacob's Ladder . 5. Be Exhorted to venture up this Spiritual Ladder , i. e. to believe in Christ. [ Motives . ] 1. A mighty Flood of divine Wrath is near ; it will certainly come , and it will over-flow all the dwellers on the Earth , or such that dwell below : The Saints , who are ascended upon this Ladder , dwell above : Oh climb up quickly , if you would escape the Wrath to come ! 2. There is ( you have heard ) no other way to go to Heaven ; Christ is the Way in which we must walk , the Foundation on which we must build , the Door by which we must enter , or the Ladder by which we must ascend , even by the Vail ; that is to say , his Flesh , or by the blood of his Cross. Do not dream of getting to Heaven by your Tears or Prayers , or by your good Deeds , or good Duties ; or by the broken Ladder of Free-will ; or by the Light within all . What , O what will become of them that strive to throw down this Ladder , and th●nk to be saved some other ways ! 3. Tho this Ladder be high , and thy Faith is but weak , yet venture up , set thy Foot upon the first Round ; I told you the last day that many vvho vvere weak as thou art , are gone to Heaven this way ; yea , Multitudes that were as heavy laden as thou art , or canst be , ventured up , and found sure and firm Footing . 4. Thy danger , O Sinner ! is great , wilt thou perish in the Flood ? O fly to this Ark , get up this Ladder ; He that believeth not shall be Damned . 5. Remember the top reacheth to Heaven , it will bring thee to Heaven , and know also , that in the way , there are many Angels , they ascend and descend upon this Ladder : they come down to fetch some up , and others they lead and conduct , even those that are ascending upon it : Thou shalt , O Sinner , have blessed Support and Supporters in the way . Examin . ] Try yourselves , do you exalt Jesus Christ ? Certainly if the Father hath exalted him , we ought so to do . 1. Dost thou lay the whole stress of thy Salvation on Jesus Christ , and believe with thy whole Heart ? 2. Dost thou love him above all things in the world ? 3. Dost thou deny thy self , and forsake all things for his sake , and take up thy Cross and follow him ? 4. Dost thou account all things loss for the excel● of Jesus Christ ? 5. Dost thou take none of his Right , nor Glory from him , and ascribe it to Man , or to the Will of the Creature . 6. Canst not thou be satisfied with any thing without him ? No , not with Ordinances , unless thou dost meet with him , and enjoyst him in them ? 7. Dost thou desire before all things to be like unto him , or have his Image ? 8. Canst not thou endure to grieve nor offend him ? 9. Dost thou love him in all wheresoever thou seest his Image , not because they are in all things of thy Opinion , but because they are God's Children , and have his Likeness . — Also , 6. This may I●form us who are true Ministers , as well as who ●re 〈◊〉 C●ristians . 1. Not the● 〈…〉 the G●d-head of Christ : No , let the● 〈…〉 lush 〈◊〉 be a●hamed● ▪ This discovers that 〈◊〉 are grand Hereticks , and know not Christ. 2. Not such who render God only re●oncilable , or a conditional Saviour , not fully re●onciled in Jesus Christ , according to their Doctrin● : Christ is yours , if you perform the Condition , and what is that ? why change your own Hearts , be Regenerated , or never venture to believe on Christ. Alas , they may as so●n create a World as do this , it is Christ's work alone , we are born of God , he works all our works in us : Regeneration is the effect of Vnion with Christ. 3. Not such that Preach themselves , or that Preach for Gain , or seek their own Glory ; We Preach not ourselves , but Jesus Christ , the Lord. Consol. ] O know ye Saints , what a happy state you are in , you are mounting up , and shall ascend on high . 2. Angels guard you , support and guide you , and the holy Spirit also directs every step you take . 3. Nay , God himself takes you by the hand , The steps of a good Man are ordered by the Lord ; and tho he falls , he shall not utterly be cast down , because God upholdeth him with his Right-hand . This Ladder brings you to God , the Lord God is at the top of it . 1. He was the Contriver of this way ; he made this Ladder , he prepared it . 2. He is above the Ladder , denoting tho Christ as Cod , is equal with the Father ; yet as Man , or Considered as our Mediator , the Father is above him ; My Father is above all , — my Father is greater than I. 3. God being also above it , it may denote that he upholds it by his eternal Counsel , and infinite Power . 4. God is above it also , as an observer of all that are upon it ; he sees all that believe on his Son , and takes notice of them . 5. Moreover , he is above it , to encourage all that are upon it with his Covenant-Promise , I am the Lord , the God of Abraham , &c. be not afraid , I will up-hold thee , I will strengthen thee , &c. 6. It may also denote he is at the top of it as an Inviter , to call upon poor Sinners to behold his blessed Son , the Lamb of God , or to believe on him , and venture up . 7. Lastly , he is above it also as a Rewarder , or as the end of our Journey : [ But so much at this time . ] SERMON III. GENESIS xxviij . xij . xiij . [ — And behold a Ladder , &c. ] THE last Day we shewed you that this Ladder in Jacob's Dream , was wonderfully Elivated , Lifted up , or Exalted con●●dering the Top of it reached up to Heaven , from whence we took an occasion to open the wonderderful Honour , Advancement , Elivation or Exalta●●on of the Lord Jesus Christ , considered as Me●●ator : I shall now proceed . Twentieth , A Ladder , the top of which reacheth to Heaven , is not only wonderfully Elivated , or Exalted , but all such Persons who ascend , or climb up upon it , even to the top thereof , are ●reatly Exalted also , though not by any Power or Skill of their own , yet are so by means of ●●is Ladder . So all Believers , who ascend upon this Spiri●●al Ladder , the Antitype of Jacob's Ladder , Ch●●st Jesus , are hereby Exalted , or raised up o● high , in respect of their spiritual State , and Condition , and Frames also . 1. All such who Believe in Jesus Christ , ( whic● is the way to this spiritual L●d●er ) are made th● Sons and Daughters of G●● ; they a●e all adopte● Children of the King o● He●ven , and Earth ▪ As many as received him to them gave 〈◊〉 Power to become the Sons of God ; even to the● that believe on his Name : This of Son-ship i● a very great Priviledge ; such are greatly , ye● wonderfully Elivated , or Advanced to Honour . First , Consi●●ring from what a State we are raised . Sirs , by our Sins we were brought as low as Hell , being born Slaves , and Vassals of Sin , and the Devils ; or in a state of hellish Bondage , Death and misery ; we were Sons of Perdition or Children of Wrath by Nature , as well as others . David thought it to be no small honour to be the Son-in-law to an earthly King ; ( and he none of the best neither ) but , O how much greater i● this Honour ! this Advancement ! for God to make such who were Children of Wrath , nay of the Devil , to be his own Children ! Children of his most chiefest Love and Affection ; and Heir● of Heaven : If Children , then Heirs , Heirs of God , and Joynt-heirs with Christ. Secondly , Nay , my Beloved , they are not only Adopted Sons and Daughters of God , who believe in Christ ; but they are all espoused to Jesus Christ also : Believers see that their first Husband is dead , viz. the Law , by the body of Christ ; and they also are become dead 〈◊〉 that ; Wherefore , my Brethren , ye also are becom● dead to the Law by the body of Christ , that y● should be married to another , even to him that i● raised from the dead , that we should bring fort● Fruit unto God. Jesus Christ espouseth all true Believers , ●very Soul that rightly ascends up this Ladder ; I have espoused you to one Husband , ●●at I may present you as a chast Virgin to Christ. Our union with Christ is commonly expressed in ●●e Scripture , under the notion of a Marriage : How to be married to the Prince of Princes , to ●he Prince of the Kings of the Earth , is a won●erful elivation : Should an earthly Pri●ce set ●is heart upon , and marry a poor Virgin one ●●at was but a Scullion-maid , or a Begger , cloath●d with filthy Rags , what an advancement would this be , for such a one to become a Queen , and save a Crown of Gold set upon her Head , and be embraced in the Arms of a great Monarch , or mighty Prince , and to lie in his Bosom , and to have the attendance of his Servants , or Noble retinue ! But alas , what a poor Advancement is that , to this ; Man in honour abideth not , but is like ●●e Beasts that Perish : Alas that Honour may be but for a Day , and besides , to be advanced to earthly grandure may prove the ruin of the Soul for ever . Christ is the Heir of both Worlds , Heir of God , Heir of all things ; Vpon his Head are seven Crowns : Seven is a number of Perfection ; elsewhere it is said , upon his Head , were many Crowns ; all earthly Crowns are his , and at his dispose ; but they are little valued by him , he gives them sometimes to his Enemies , even to the vilest of Men ; the Crowns that are on his own Head are Coelestial , loaded and sparkling , and heavenly Jewels , and Diamonds , far brighter than Ten Thousand Suns , amazing for Glory , and are also Eternal : And it is likewise said , That as his Saints are cloathed in white Raiment , so they have on their heads Crowns of Gold ; which doth denote that state of Dignity , and Glory which they are advanced unto : Vpon his Right-hand did stand the Queen in Gold of Ophir . On his Right-hand , the most honourable place next the King , as Christ is said to be sate down at the Father's Right-hand , so th● Saints will be set at his Right-hand . Can thei● be greater Honour confer'd upon them ! Sirs , wh●● would not adventure up this Ladder , when the●● is such such Glory ? It is indeed the way , th● only way to possess those Crowns of immorta● Grandure that are prepared in Heaven . Thirdly , By this advancement , i.e. by bein● Espoused , and Married to Jesus Christ , all tha● Christ hath is theirs ; they have not Honou● only , but much Wealth and riches also . ( 1. ) The Righteousness of Christ is theirs ▪ to Justifie them ; that is the white Raiment , o● glorious Robe with which they are cloathed . ( 2. ) His Graces to adorn them : In Christ are unsearchable Riches ; Riches and Righteousness are with me ; yea , durable Riches and Righteousness . Hence it is , that the Apostle would have the Saints know the greatness of their Riches ; That ye may know what is the hope of your Calling , and what the Riches of the Glory of his Inheritance in the Saints . Here is Riches in this Inheritance : Many have Riches and no Glory ; others have Honour prefer'd upon them , but have no Riches : Ignoble Spirits scrape a great deal of Wealth together , in which they place their vain Hope , and Hapiness in ; but die without Honour , like the Beasts that Perish : Alas ! their Wealth is but for a Day , but this is Lasting , Durable , Eternal , as is their Honour ; the Crown of Glory fadeth not away ; it is in Heaven , and Saints are a going to it on Jacob's Ladder ; it is in their view , they see it , and therefore climb up , and shall in due time reach it . Happy are they that are called up this Ladder , to such a hope , it is called the high-calling of God , in Christ Jesus . Fourthly , The Saints are not only the Adop●ed Sons , and the Spouse of Christ , but they are ●orn of God , they are begotten and born of God ; born from above : they that are thus called , have an heavenly Birth , therefore it is an high-calling , this gives them meet and fit frames of Spirit , such ▪ which become their noble Station , and blessed Relation : What would a relative Change signify , without a real Change , I mean a Change of State , without ● Change of Heart ? Can a carnal heart see Beauty in Christ , or in heavenly things ? Can ●n earthly Spirit , prize or value spiritual Honour , or Riches ? No no , a Swine may as well take delight in the Glory of a King's Palace : Alas , ●e had far rather be on a Dunghil , or wallow 〈◊〉 the Mire . Moreover , much of the advancement of Believers lies in their heavenly Frames , and nobleness of their Spirits , Works , Ends , and Aims : In this the Righteous is more excellent than his Neighbour . 1. He hath a Heavenly , a Humble , a Meek , a Publick , a Merciful , an Inlightened , a Free , a Firm , a Sublime , a Sanctified , a Raised , an Act●ve , and a Faithful Spirit ; and all this proceeds from that New-birth , which he is passed under , or it is the fruit or effect of his being born of God , or regenerated by the holy Spirit . These Persons have other Principles also , than the rest of Mankind have : Every Life hath Principles according to the Nature of it ; a Vegetative Life according to the Nature of it ; a Sensitive Life , according to the Nature of it ; and the Rational Life , according to the Nature of it : So the Life of Grace hath Principles according to the Nature of it . A Saint acts for God , from a principle of Faith , and Love ; this make the ways of God easy , nay sweet , and pleasant to him . 2. These Men have other work also , or imploy themselves in other Business than ungodly Persons do ; their New-nature prompts them on to make Religion their main Business , and they also act freely , voluntarily , and with a great and strong Propensity in the things of God ; others act in such matters , as Men without heart ; they must put a force on themselves if they meddle with heavenly Duties , and heavenly things , because of the earthly and carnal temper and frames of their Hearts . But as to heavenly born Souls it is below them to be continually a digging in the Earth , and loading themselves with thick Clay ; or to heap up the dust of the Ground , or to take their chiefest Delight in eating and drinking , or in pleasing their sensual Lusts : No , they are going as fast as they can from these things in their Hearts , and Affections , Love , and Delight , and Desires , they see the Beauty of God and the Excellencies of Jesus Christ ; they pry into the Mysteries of the Gospel , and of that Redemption which is by Jesus Christ : They mind eternal things . 3. Moreover , this new Nature which is wrought in them , causes them to have more noble , high , and sublime Ends and Aims , than all others have : 'T is not their own honour , nor their own profit they seek , but it is the honour and glory of God they Aim at ; God , who is at the Top of the Ladder , as the end of their Journey ; ( as is said before ) God beloved i● their last end , it is to reach him , enjoy him for evermore , they mount up on high . Fifthly , They are Elivated , or highly Advanced and Exalted , in that they have such a Sublime , Mystical , and intimate Union with God and Jesus Christ : He that is Joined to the Lord , is one Spirit . There is , saith a Reverend Writer , no stricter Union in the World , than that of Christ and Believers ; it is therefore compared to all sorts of Unions , Natural , and Political . He is the Head , they the Members ; he is the Root , they the Branches ; he the Husband , they the Wife : 'T is so firm , so strong a Union intensively , that Christ and a Regenerate Man becomes one Spirit , as if there was but one Soul in two Bodies ; what the Spirit doth in Christ , it doth also in a Believer , ac●ording to the capacity of his Soul ; I in them , and thou in me , that they may be made perfect in One. This shews it is a wonderful , and mysterious Union , more to be admired , then it can be explained : — And the spring of it rises from the hypostatical Vnion of our Nature , with the Divine Nature , in the Person of Christ : O how doth this exalt Believers ! Sixthly , They are not only elivated , advanced and lifted up on high by vertue of this Union ; but also , in that they are allowed , and daily have Communion with the Father , Son , and holy Spirit : But without Regeneration , or , our Natures being first changed , this could not be : What Communion can there be between a living God , and a dead Heart ? Or between a holy God , and a filthy and polluted Creature ? God hates Sin , and he loves it : God loves Holiness , and he loathes it : Justification changes our state , that discharged us from the Guilt of Sins ; but Regeneration changes our Nature , and makes us fit to converse with God : For as God can take no pleasure in us , until his Image is stampt upon us , so we can take no Delight , nor pleasure in Him : Without this Change Heaven would be no Paradice or Heaven unto us . But by being Renewed , we are capable , and do enjoy sweet Fellowship with the Father , and the Son. Believers walk with God , and God with them : Jesus Christ and Believers set together , dwell together , walk together , yea , sup together , and daily visit each other ; Christ and they mind the same things ; the interest of Christ and Believers are one , and the same ; Christ Sympathizeth with his Saints in their Afflictions , and Rejoyces with them in their Consolations ; such a high Priest became us . But , O what an high Advancement is this ! that such a low , base , and contemptible Creature as Man is , as in himself , should be allowed to have Communion and Fellowship with the great and most glorious God of Heaven , and Earth , and with Jesus Christ , the only Potentate , and Prince of the Kings of the Earth ! Seventhly , The Saints in Christ are so exalted , and lifted up in Grandure and Honour , that they are God's choice and precious Jewels , or his chiefest Treasure ; They shall be mine , saith the Lord , in that day I make up my Jewels : They are the Favourites of Heaven ; the Lord saith , They that touch them , touch the Apple of his Eye . No King hath such a value of his greatest Favourites , as God hath for his Saints ; they are the Persons that the King delights to Honour : What is it to be honoured by poor Mortals to this honour ? If any Man serve me , him will my Father honour : He honours them here , he gives them honourable Titles : What are the airy , and empty Titles of Earl , Marquiss , Duke , &c. ( that pull up Ambitious Spirits ) to those high and honourable Titles God confers on believers ? as Sons of God , Heirs of God , most excellent , or most magnificent ; He hath made us Kings , &c. and Princes . These are high Titles indeed , when conferred upon us by the eternal God. My Brethren , they are not only h●noured with the highest Titles , but also beloved with the highest Love ; I gave Egypt for thy Ransom , Ethiopia and S●ba for thee ; since thou wert precious in my sight , thou hast been honourable , and I have loved thee . He loves them with the love of Complacency ; he rejoyces over them , as the Bridegroom rejoiceth over the Bride . Nay , he loveth them with the same Love wherewith he loves Jesus Christ : And hast loved them , as thou hast loved me . And as he loveth , and honoureth them , so he will also cause all Men , yea , Kings , and such that now hate them , to bow before them ; The Sons of them that afflicted thee , shall come bending unto thee , and all that despised thee shall bow themselves at the soles of thy Feet . The Gentiles shall see their Righteousness , and all Kings their Glory : Thou shalt also be a Crown of Glory in the hand of the Lord , and a royal Diadem in the hand of thy God. Nay , the Lord Jesus himself will honour them ; Verily , I say unto you , that he shall gird himself , and make them sit down to meat , and will come forth , and serve them . Eighthly , and Lastly , He honoureth them with his own glorious Train or Noble Retinue : He commands his Servants , those glorious Courtiers that attend , and wait round about his Throne , to wait on them , to administer unto them , and continually to be a Guard unto them , that love and fear his Name ; they ride , ( as I may so say ) in his own Chariots ; The Chariots of God are twenty thousand , even thousands of Angels : And these are on this Ladder , they ascend and descend upon the Son of Man. But more of this hereafter : They encamp round about such that fear the Lord ; and are sent to minister unto them that are heirs of Salvation . VSE . 1. How may this raise the Hearts of Believers ? Alas ! they little think what glory God hath , in Jesus Christ , conferr'd upon them : How would they lift up their Heads , and rejoyce , did they contemplate on that great Dignity , they are raised unto ! 2. And what Reproof may this be to the ungodly World , who slight , despise , and hate these honourable Ones , as if they were the Off-scouring of all things , and not worthy to live on the Earth , when indeed the world is not worthy of them ; These precious Sons of Sion comparable to fine Go●d , are accounted as Earthen Pitchers . Moreover , it may reprove those for their horrid Folly , who esteem and value the vain Honour of Men , above the Honour that comes from God ; That had rather be Great in the Sight of Men than Great and Glorious in the Sight of God. 3. This also may cause us to admire Jesus Christ , who hath raised us to suc● Dignity , and Honour : his Exaltation , Beloved , is our Exaltation , we had never been raised to this Honour , had not he been Abased , and then highly Ex●lted : Christ's Exaltation was only a mediatory Exaltation ; he was not advanced , in respect of the essential Glory of his God-head ; for as so he was always possessed with that , so that their could be no Addition of Glory made to that ; but it was a Glory or Exaltation of his Person , as God-man ; the Glory of Christ , as God , is the same from everlasting with the Father ; therefore it was the exaltation of his Person , as Mediator ; as he is our head and blessed Representative , he is Exalted , that we in him may be Exalted also : As he , Beloved , was raised up from the dead , so were we in him ; and as he was Justifi●d , so were we in him ; and as he Ascended up to Heaven , so did we Ascend in him ; and so also assuredly shall all his Elect be raised spiritually from Sin to a state of Grace here , and in ●o●●y and Soul to an eternal State of Glory hereafter . If Christ be raised , we shall be raised , because he was raised as our publick Head , and is ascended into Heaven as our Fore-runner . 4 This may be also for Tryal : By this we may know my Brethren , who they are that are upon Jacobs Ladder , or in Jesus Christ : see what Spirits , what Hearts , what Principles , what Ends and Aims you have , and what Li●e● you live : Do you dwell on ●igh ? yet pray labour to ascend higher , and higher every day ; but is your Conversation in Heaven ? do you mount up as with Eagles Wings ? 't is thus if you are true Believers : Earth is behind your backs , and all the things of the World are little in your sight , if you are elivated on high . But to proceed , there is one or two things more concerning this Ladder , that I must take notice of ; Mind well the word [ behold ] and [ behold a Ladder ] this as I hinted , is a word that sometimes calls for Observation and Attention ; Behold , I am at the Door , and knock ; sometimes it calls for Commiseration , Behold , is there any Sorrow like my Sorrow ? Sometimes it calls for Imitation , Behold the perfect Man : Sometimes it calls for Admiration , Behold , what manner of love is this ! &c. Sometimes it calls for Faith , and Dependance ; Behold , the Lamb of God , &c. I said , behold me , behold me ; what is that but to believe in him ? lastly , and sometimes for Consolation . Now the Word here no doubt calls for Observation , for Admiration , for Faith and Dependance , and also for Consolation . Behold , a Ladder set upon the Earth , and the top of it reacheth to Heaven ! * Of what a length is this Ladder ! Astronomers , according to Reverend Greenhill observe , 't is 160. Millions of Miles from Earth to Heaven ; A wonderful thing ! An amazing height ! so it is a wonderful thing to behold Christ Jesus , the Way to Heaven . Behold with Admiration ! be Astonished ! who could have thought of such a way , to the Father , to be Saved by a dying Jesus , by a poor Man , hanged on a Tree ; to be Justified by his Righteousness ; and by his Death to be delivered from Hell ; this is a marvelous thing ! Angels wonder , beholding this Person : Observe from hence . DOCT. II. That the way which God hath found out to save lost Man , namely Jesus Christ , ought to be beheld with the greatest Care or utmost Diligence ; and with the greatest Admiration and Wonderment . 1. I shall shew wherein , ( in speaking to this Proposition , ) the wonderfulness of this spiritual Ladder doth consist . 2. How we should behold Jesus Christ. 3. Shew you why we should behold him . 4. For what Sinners , should behold Christ , or look to him . 5. Apply it . — To the first of these . 1. To behold this spiritual Ladder in respect of the Cause , or Motive that moved God to make , or prepare it . 2. In respect of the Wisdom of God that did prepare it . 3. In respect of the Matter of which it is made , or doth consist . 4. In respect of the great and glorious Design of God , in making or preparing of it . First , we may well admire , this spiritual Ladder , Jesus Christ , in respect of th● Motive which moved God to prepare it , which was his infinite Love , Mercy , and Goodness to Sinners , to shew so great Compassi●n towards sinful and r●bellious Creatures , who deserv●d instead of being raised up to Heaven , to be immediately cast down to the lowest Hell. What is Man , that thou art mindful of him ? that thou shouldst magnif●● him , and set thy heart upon him ? Sirs , it was the love of God the Father , I say that t●is way was prepared , it sprang or proceeded from the greatness of his love ; God so loved the W●rld ; if it had not been the product of the Father's Lo●e , it w●●l● not be to the praise of 〈◊〉 Grace ; the love of the F●ther in this case , in Moving , was as great as the 〈◊〉 in Consenting . O how did his Bowels work and move in him ! O the miraculousness of divine goodness ! by the law we had broke , we were guilty , insolently taking up Arms against our Maker , plunging ourselves into a Sea of divine Wrath and Vengeance ; guilty of Millions of Sins , meritting Millions of Deaths , yet has love would not let him rest until he had found out a way to raise us up from the lowest Hell to the highest Heaven . And in making his Son , his only begotten Son the way , and that by Abasing of him , making him so Poor , that was so Rich , so Low , that was so High and Glorious ; so Cursed , that was so Blessed , yea Blessedness it self ; nay , so miserable for a time ; to make our way to Heaven thro' the rending his Flesh , and taring his Soul to pieces , and pouring forth his most precious Blood , and this for such who hated him , and were cursed Traitors against him ; well might the holy Ghost say , Behold , a ladder ! behold , a new and living way , which he hath provided , and consecrated thro' the Veil , that is to say , the Flesh of his own Son : O my Brethren , the way to enter into the Holiest , is by the blood of Jesus ! Doth not God hereby shew greater Love and Grace , than if he had saved lost Sinners on a way of simple Mercy , without the Death of his own Son ? Therefore ( as one Observes ) God resolv●d to signalize his Love to us , he would have it re●ch the highest Note ; and it could not be screw'd up to an higher Peg , than to Sacrifice his Son for us , with his own Hand ; it pleased the Lord to Praise him : Be astonished , both Men and Angels ! Now may our Meditations swim in this boundless , bottomless bankless Ocean of the Fathers Love ! God spared not his own Son. Brethren , the Love of the Father was the Motive , that moved him to contrive this way to Heaven ; yea and the fullest , the freest , and the most amazing Love that ever was shewed ; free to us , but expensive to him ; it cost him the Blood of his Son , more costly than the making of Millions of Worlds ; he lay in his Bosom , and there was none besides him from Eternity , to put up a request ; it was the Result of his own Bowels before the being of any Creature , 't was the effect of his Power : Tho' our Justification , Sanctification , and eternal Blessedness , be the Fruits and Merits of Christ's Death , yet whatsoever is Meritted for us by Christ , it is all the Fruits of God's Love : Christ did not merit the Fathers Love , nor did he merit the Office of being a Mediator ; no , this sprung only from the Love of God to us ; Christ did not , I say , dye to procure the Fathers Love , tho' thereby he makes us more lovely unto him , by washing us from our natural Filthiness ; and by the fruits of his Death , thro' the Spirit , by stamping his Image upon our Souls . Brethren , God could not shew gre●ter Love to us , as Abraham could not to God , than by the Offering up his own Son Isaac , whom he so d●arly loved . Secondly , Admire this Sacred Ladder in respect of the Wisdom of God , in contriving of this way to Heaven : As it exceeds the Art and Wisdom of Men to make a Ladder to reach up to Heaven ; so it far surpasseth the Wisdom of Men or Angels , to contrive such a way to Heaven , that God may be glorified in all his Attributes , to the highest Perfections , and yet we Saved , Sin Punished , and yet the Sinner Justified : Besides , God had lost the glory of his work in making of Man and this World for his sake , and Satan would have insulted over him , had he not contrived a way to restore him : It would have been to the Disparagement of his Wisdom , who pronounced all the Works he had made to be Good ; and when he had made Man very Good , to see himself so soon disappointed , and his work marr'd , I mean the noblest part thereof , all other Creatures being made for Man's use , and so for lower and baser , and more unworthy ends . Brethren , Christ the way , not in vain called the Wisdom of God , because in him God displays the highest acts of his divine Wisdom ; the holy Angels are amaz●d at this Wisdom , they pry into this depth , this profound mystery of God manifested in the Flesh. There is a wonderful Mystery in our way to Heaven by Jesus Christ , as well as in the Fellowship of this Mystery , or in the Communication of it ; it is called the manifold Wisdom of God ; To the intent that now unto the Principalities and Powers in Heavenly Places , might be known by the Church the manifold Wisdom of God. The Angels who are said to ascend and descend up this Ladder , are not a little astonished with the whole Oeconomy of Man's Redemption , or with this way of raising us to the highest Glory ; from hence Paul speaking of our Redemption thro Christs blood , saith ; Wherein God hath abounded towards us in all Wisdom and Prudence . Brethren , God hath abounded in all Wisdom towards us in contriving of this way for us to come to himself , and his Prudence in ordering and disposing the means consonant thereto . Wisdom ( saith one ) in drawing the Platform , and Prudence in Digging thro all Impediments ; and making even the seeming Obstacles serve as Steps to the Execution of it . Brethren , God hath discovered greater Wisdom in restoring man by Jesus Christ , then in his Creating of him ; God's Wisdom howbeit shines in the works of Creation , and in his works of Providence ; in governing the whole Creation is very great , but his greatest Wisdom appears in the work of his Redemption , both in respect to the work it self , together with his design and purpose of God therein ; well might it be said , Behold a Ladder , &c. Wonder ! Oh the depths of the Riches both of the Wisdom and Knowledge of God! 'T is called the Riches of God's Wisdom , and the Wisdom of God in a Mystery ; But Woe to such as contemn this Wisdom , slight this Wisdom , or assert there is nothing in it a Mystery above humane Reason , how for God thus to love Man , for God to bring his Glory out of the Ashes , wherein it seem'd buried , and to raise Man so high , that by Sin and the Devil was laid so low ; to cause Light to shine out of the thickest Darkness , and to bring Heaven and Earth together again , is Wisdom to be admir'd ! As reverend Charnock observes , It is accounted an admirable point of Wisdom among Men , to unite two Princes at variance , without invading either of their Rights , but intirely preserving them , and to link them together in Bonds of stronger Peace , than they were in before they fell out . By Jesus Christ , Brethren , God's Right is preserved , he loseth nothing of his own Glory , of his own Honour , but it is more enlarged and manifested , than if Man had never fallen ; and Man is restored to a better and more lasting State of Happiness . Thirdly , The way to Heaven by Jacob's Ladder , ought to be beheld with the greatest Admiration in respect of the Matter of which it is made ; all Ladders ( as well as all other things ) consist of matter and form , — But , O what is the Matter with which this divine Ladder is made ! I answer it is the Son of God made Man , even he that made the Woman , made of a Woman ; is not this wonderful , to see the Ancient of Days , become a Babe of a Day Old ? is it not a marvellous thing , To see him that was in the form of God , and that thought it not Robbery to be equal with God , to be in the form of a Servant , and to lye in a Man●er● To see him that made the Creature , to be trod underfoot of the Creature , and hel● in scorn and contempt , and dishonoured , to raise such as we so the highest honour ? Is it not an amazing thing , to see Jesus made a Curse to raise Sinners from under the Curse to eternal Bl●●●edness ? We account that a marvellous thing that is New , a thing that none ever did , nor could do the like ; For the Lord hath created a new thi●● in the Earth , a Woman shall compass a Man. A Child Created , not Begotten , but Created in the Virgin 's Womb by the Lord , is not that a marvellous thing ? and above the Reason or Understanding of men , though of the deepest Judgment , Wisdom , and Knowledge , that ever lived upon the Earth ? But su●h is the Incarnation of Christ , and the Hypostatical Union of the Two Natures in that One Person ; no man by reason can Comprehend h●w th●s could be . My ●●●thren , this is a mysterious Ladder , and made of a ●●●derful Materials : Is it not an amazing thing , that God should give his own Son a Sacrifice for Rebels , such that hated him ? and that God should purchase the Church with his own Blood ? Is it not a marvellous thing , that the King upon the Throne should lay aside his Robes , and dye for c●rsed Traytors , and contemptible Beggers ? Is not that a wonderful thing which Non-plusses all the Wisdom of Men and Angels ? Is it not a wonderful thing that God and Man , or the divine and humane Nature should be so united to be but one Person ? and is it not strange and wonderful that vile Sinners should be made Righteous by the Righteousness of another ? and that sinful Man should be cloathed with a more glorious Robe than any of the holy Angels of Heaven have ? Is it not a marvellous thing , that Death should be overcome and destroyed by Death ? and that a Man should Dye , and yet be capable to raise himself from the Dead ? Behold this Ladder ! is it not made of beaten Gold ? Is it not a costly Ladder , of more Worth than ten thousand Worlds ? What are Pearls or Diamonds to this Pearl ? What precious Stones may be compared to this precious tryed Stone ? This Ladder is made of one precious Stone , yet so made , that there is firm and sure Footing in it for all that venture thereon , to carry them to Heaven . Fourthly , It should be beheld with Admiration , in respect of the Design of it . O my Brethren , never was a Ladder made on so high , so sublime , and on so great , and so glorious a Design as this is ! 1. For to manifest the Glory of God , or to advance his own Honour in the sight and view of all his elect ones . 2. To magnify the Law. 3. To destroy the work and design of the Devil . 4. And to raise up poor fallen man into a most happy and glorious State and Condition for ever . Certainly , to behold such a Ladder , that is set upon the Earth , and the top of it reacheth up to Heaven , it must needs denote some wonderful and glorious Design and End of the blessed God. It shews that hereby God would have Jacob know , and all his true Seed , that man's happiness doth not consist in any earthly Blessings : it is not below , but above , yea that it lyes only in hi● self , and that we must observe the way , know well the way he hath prepared for us , to attain to that true Happiness , and that it is to be had in Union and Communion with himself : But to proceed . First , The Design of God the Father in the contriving this way , this glorious and wonderful Medium , or this spiritual and mystical Ladder , is to magnify and advance his own Glory , in respect of his own Person , and the Glory of his Son , and the Glory of the Holy-Ghost ; for every sacred Person of the blessed Trinity , shines forth in equal Glory in the Contrivance and Accomplishment of our Salvation by Jesus Christ. 1. The Glory of the Father is manifested in Election ; or in Chusing all that shall be Saved in Christ. 2. The Glory of the Son in Redemption ; or in dying to redeem them . 3. The Glory of the Holy Spirit in Sanctification ; or in Renewing and Regenerating of them . So many the Father Elected , so many the Son Redeemed , and so many the Spirit Sanctifies . So in Justification , ( Christ's Righteousness being called a Robe ) the three Persons are equally Glorified and Exalted . 1. The Father prepar'd the Matter out of which the Robe of Righteousness is made ; viz. The Body of Christ. 2. The Son wrought it by his own active and passive Obedience . 3. The Holy-Ghost puts it upon us , by working Faith in us . And not only the Glory of God personally consider'd , but also the Glory of all the divine Attributes , or Perfections of the blessed God-head , are Magnified and Exalted also hereby . 1. The Glory of his infinite Love , Mercy , and Goodness , ( which you have heard ) is the grand Motive that moved God the Father , or put him upon this glorious Contrivance ; which is the rise , spring and fountain of all our Happiness . 2. Moreover , the Glory of his infinite Wisdom , Truth , Justice , Power , and Holiness . The Glory of his Justice : God is Just ; he can as soon cease to be , as cease to be Just. God declar'd , if Man Sinn'd he should dye ; therefore either he must destroy Man to preserve his Truth and Justice , and see his Law not violated and turned upside down , and so conceal his Mercy ; or else find out a way to satisfy his Justice , and preserve his Truth , that his Love and Mercy may appear ; therefore his VVisdom found out a way for the Honour both of Justice and Mercy , by laying our Sins upon his own Son as our Surety , and to undergo that Wrath and Punishment , which we must otherwise have undergone for ever . Here is , Brethren , no changing the Sentence against Sin , but of the Person ; our Sins and Punishment are transferred upon Jesus Christ ; and since it was infinite Justice our Sins had wronged , an infinite Punishment must be Suffered , which none but one that was God could bear , nor satisfy for : and now the full Payment or Satisfaction Christ made to divine Justice , put a Bar , or delivered h●m from the eternal duration of the Punishment : for the cause why Sinners lye in Hell , or in Prison for ever , arises from their inability to satisfie or pay their Debts ; but from the worth and dignity of Christ's Person , Justice is Satisfie● , and he acquitted , and discharged out of Prison , and we in him . Besides , none but God could be a proper Judge ; what could be a suffici●nt Satisfaction to his vindictive Wrath and Justice , but when God declares that in his Son he is well pleased , and satisfied ? who shall say this could not be a proper and legal discharge for us ? Moreover , this discovers Go●'s infinite Holiness and hatred of Sin , more than if we had suffered for ever , in his making his own Son a Sacrifice for our Sins , and not sparing him when he stands in our Law-place . Here ( as one observes ) was the Beauty of his Holiness , as well as the exactness of his Justice , with the vin●●cation of the Honour of his Law , displaying the Purity of his Nature , by sheathing his Sword with Indign●●●on in the Bowels of Sin , while he pierced the Heart of his beloved Son. The like I might speak of all God's other blessed Attributes ; his end was to magnifie them hereby , as well as his Wisdom , Love , Mercy , and Justice : But to proceed , Secondly , His Design herein also was to magnify the Law , and make it honourable ; the law looses none of it Sanction by Jesus Christ ; the law required Man to keep it , Man to yield perfect Obedience to God therein , and Man to dye , and bear the Penalty for the breach of it . But lo ! here is a Man , ( nay one more then Man , even God-Man , the Son of God , made Man , made of a Woman , made under the Law ) come on purpose to stand in our Law-place , to honour this Law , to yield active and perfect Obedience unto it , and to dye for our breach thereof . This is more than the Law could , or did require ; the law hath more then it 's just Demand , for by Christ's keeping of it , and dying for our Sin● , he hath meritted as well as satisfied ; he hath meritted those things of God , which the Law could not have given us ; had we never broke it , that could not have made us so near to God , so great , so glorious , and so happy for ever , as we are made by the merits , and purchase of Jesus Christ. But more of that by and by . Do we make void the law thro' Faith , God forbid : Yea we establish the law : In that by Christ's Obedience to the Law , or by his perfect active Obedience , and Death , apprehended by Faith we are Justified , and the Law for ever silenced : Christ having satisfied the Justice of God , broke the Thunders of the Law , and dissolved the frame of all its Anathema's : He being made a Curse for us , he hath redeemed us from the curse of the Law : He hath abolished the Obligation of the Moral Law as to its Condemning Power , and hath by his blood sealed another Covenant , a New-Covenant , a better Covenant : the first hath been perfectly kept , and the sentence of it hath been undergone ; and its killing power is taken away to all that are in Christ Jesus . And thus , see how the Law is magnified , lifted up , and made Honourable : i. e. rather then that shall loose any of its Honour , the Son of God will become Man and answer all its Demands , in doing , and suffering what we ought to have done , and suffered , and for our default must have endured for ever . Thirdly , God's design hereby also was to destroy the Works of the Devil , in respect of Original Sin , which was Satan's Work , and of all actual Sins , which are his cursed works also : i. e. such works that he imploys all Men in , and stirs them up to do , until they are delivered out of his Kingdom : For this purpose was the Son of God manifested , that he might destroy the Works of the Devil : Who is the Author of all Sin , and the Worker of all Iniquity : and as God's design was to destroy Sin , the work of the Devil , so it was also hereby to destroy Satans Design likewise , which was to rob God of the Glory of his own Work and Purpose , in creating of Man ; he thought to have utterly ruined Mankind , and laid him for ever as low as Hell , but God by this means , by this Spiritual Ladder , shews his purpose is to raise hi● up to the highest Heavens . This brings me to the last thing Proposed , as Gods design hereby . Fourthly , Gods design hereby was to raise up poor fallen Man into a more happy and glorious State , than he was in before he fell : Every Believer is made hereby a Son or Daughter of God , born of God , adopted by the Free-grace of God , and made an Heir of God ; nay , married to the Son of God , and cloathed with the Righteousness of God , or with 〈◊〉 Righteousness , who is God , and from this State can never fall . So mu●h as to the First thing proposed i. e In what respects this Ladder , Jesus Christ , should be b●held . Secondly , I shall shew you how , or in what respect we should behold Jesus Christ. First , Exclusively , or by way of opposition to all other Objects or Things : We should behold Jesus Christ , as our only Saviour , exclusive of all other Ways , Object , or Means of obtaining eternal Life , whatsoever . 1. Exclusively , or in Opposition to the Law , and the Righteousness any can obtain by their own personal Obedience thereunto , we ought to behold Jesus Christ : Some , in the Apostles time , expected Justification by their own Obedience to the moral and ceremonial Law ; but Israel , that followed after the Law of Righteousness , hath not attained to the Law of R●ghteousness : vers . 31. Wherefore ? because they sought it not by Faith , but as it were by the works of the Law ; for they stumbled at that stumbling-stone . vers . 32. They being ignorant of Gods Righteousness , and going about to establish their own Righteousness . have not submitted themselves to the Righteousness of God. That is , by their personal , and own inherent Righteousness . 2. Exclusive of all our Works , or Righteousness done by us , or wrought in us as part ●f the matter of our Justification before God ; or as any procuring Cause , or Condition of our Justification and eternal Life . For since all Boasting is excluded , all Works done by us , and Righteousness wrought in us , are excluded ; but all Boasting is excluded &c. Where is boasting then ? it is excluded , by what Law ? of Works ; nay , but by the Law of Faith. 3. Exclusive of any other Sacrifice for Sin , or Mediators : The Papists look to their own vain Sacrifices , Offerings and Pennance , an● seek to other Mediators also , to the detracting from the worth and satisfactory Sacrifice of Christ once for all ; but as there is but one Mediator between God and Man , the Man Christ Jesus ; so there is but one Propiciatory Sacrifice , which he offered up upon the Cross. 4. Nay , we should behold this Ladder , i.e. Jesus Christ , exclusive of Faith it self , either as an habit , or act , or in respect of its being any Condition , or Cause , procuring our Justification ; or as touching the effects , or fruits of it , or any ways else whatsoever , save only as an Instrument by which we apprehend or receive Jesus Christ : For it is not Faith which Justifieth us , but the Object which it apprehends and takes hold of ; it was not the eye that beheld the brazen Serpent in the Wilderness that healed those that were stung , but the Brazen Serpent , that was beheld or lookt unto . Secondly , We must behold Jesus Christ by an eye of Faith , or believe in him , venture our Souls upon him ; Thus it is to behold him . 1. To believe there is no Salvation , but by and thro' Jesus Christ alone ; Neither is there Salvation in any other ; for there is no other Name given under Heaven , whereby we must be saved . No other Saviour for Soul or Body , for Pardon or Peace . 2. To believe , tho' there is no Salvation in any other , or in nothing else ; yet that there is Salvation in Christ , for all that come unto him , or savingly believe in him ; Whosoever believeth in him , shall not perish but have everlasting Life . And indeed , to this end is Christ lifted up ( as a Ladder , the top of which reaches to Heaven : As the Brazen Serpent was lifted up , ) that the vilest Sinners who behold him by an eye of Faith might be saved . 3. To believe in Christ , or thus to behold him , is to lay the whole stress of our Salvation upon him , and upon his Atonement , upon his Righteousness , or upon the Merits of his Blood alone . 4. To behold Christ , is to believe that he hath made our Peace with God ; that God is satisfied and well pleased in him ; that divine Wrath is appeased in him ; and that he Dyed for you , or in your stead . 5. To behold Christ , is to apply his Blood , and plead his Atonement against all Accusations that may be brought against you . 1 When Satan lays the greatness of our Sins before us , and aggravates them upon our Consciences , it is then our Duty to repell his Assaults , and Implead him , by Pleading that Christ's Blood hath fully attoned and satisfied for all our Sins , both those Sins we committed before Called , and for all our Sins committed after we are Called . 2. When our Consciences acc●se us , 't is our Duty and Priviledge to Plead the Blood of Christ ; and look up to him who is our Advocate at the Father's Right-h●nd . 3. When Men accuse us for our Faults and Failings , we must behold Jesus Christ , and believe the Sufficiency of his Righteousness , and the Vertue and Merits of his Blood : Who shall lay any thing to the charge of God's Elect ? it is God that Justifies . Who is he that Condemneth ? it is Christ that dyed , yea , rather that is risen again ; who is even at the Right-hand of God , who also maketh intercession for us . Who can Implead su●h , or put in any Accusation against them whom God actually Acquits , Justifies and pronounceth Righteous ? The Apostle saith ; ( our late ●nnotators say ) that such : one may throw down the Gauntle● , and challenge all the World ; let Conscience , Carnal Reason , Law , Sin Hell and Devils bring forth a●● they can say , it will not be sufficientto Condemnation . Thirdly , To behold Jesus Christ by Faith , is to go directly to him as your Saviour , and Adv●cate ; let your sins be what they will , knowing that he is able to save you , and that he hath b●rn all the punishment due that your sins deserved ; and this without thinking of bringing any thing with you to Commend you to him : He requires no previous Qualifications of us ; Sinners must look to Christ , come to Christ in their Sins , beholding their loathsome Filth , and abominable Guilt , feeling and finding that their Wounds bleed , and are corrupt ; and not to think to Wash themselves from their Sins by Repentance , and Tears of Sorrow for Sin , that they may Believe , but come to him , to be Washed ; Believe in him that they may be Justified and Healed ; Faith will produce Repentance ; They shall look to him whom they pierced , and they shall mourn , as a Man mourns for his only Son ; and be in bitterness , as a Man is in bitterness for his First-born . Fourthly , We should behold Christ as a Sure way to the Father : This Ladder will bring us to God , who is at the Top of it , or above it ; and as this only is the Way , so it is a Sure way : No Man cometh to the Father but by me : By Christ we believe in God , and come to God , not directly to God , without eyeing of this Medium ; no , no , God out of Christ is an angry God , a consuming ●●ire : therefore we must come to God , by Christ as our Mediator , and co●mit our cause to him to plead at God's Bar. Thirdly , Why we should behold this Ladder , or look unto Jesus Christ ? 1. Because he is the way to Heaven , which infinite Wisdom hath found out ; nay the result of that glorious Counsel held between the Father and the Son from eternity : Not to behold this Way , this Ladder , this Mediator , is to cast contempt on God , in his contrivance of Salvation by Jesus Christ. 2. Because there is so much divine Love , Grace and Goodness shewed to us in Jesus Christ. 3. Because this Sight is so Wonderful a Sight● : Christ Brethren , is the wonder of both Worlds ; O 't is an amazing thing , to see such a Way , such a Ladder prepared for us to go to God! 4. Christ should be beheld because of the Loveliness ( as well as the Wonderfulness ) of his Person : There is no such Object to be seen in Heaven , nor Earth . 5. Because there is in him all Fulness ; We beheld his glory , as the glory of the only begotten of the Father , full of Grace and Truth . The Word , as one observes , is Emphatical , [ itheasametha , ] we beheld , as in a Theatre , as Men behold things presented to them on a Stage , with great earnestness , and delight ; even as the express Image of the Father's Person ; it pleased the Father , that in him all fulness should ●awe● . He received the Spirit of Grace without measure , and 't is in him to be Communicated to all his Elect , or Members of his mystical Body , as fulness of Sap is in the Root , to supply all the Branches . 6. Because this of beholding , or looking to Jesus Christ , is the way God hath appointed for our Reception , or Participation of all the Benefits and Merits of his Blood ; nor is there any other way , but thro' believing in him , for any Adult Persons to be Saved . 7. Because of the absolute necessity Sinners have of him ; they are sick , and he is their Physician , &c. Fifthly , For what , or to receive what , should we behold Jesus Christ. 1. For Reco●ciliat●on and Peace with God : All thi●●s are of God , who reconciled us unto himself 〈…〉 , To 〈◊〉 , th●t God was in Christ , reconciling the World to himself , not imputing their Tres●asses unto them ; This is the meriter●ous cause of our Reconciliation : God in Christ , or by his Blood , is Satisfied , and Reconciled ; and all that would have peace with God , must Believe , or look to Christ , to receive the Attonement : Christ hath received an actual discharge for Sinners from his Father , and you must come to him for it , and receive the Benefit and Evidence of it to your own Consciences : All that the Father hath given me , shall come unto me ; and whosoever cometh unto me , I wi●l in no wise cast out . There is an infallible Connexion betwixt Faith and eternal Life ; and betwixt Election and the Collection of special Grace ; and as Election is first , special Vocation will follow ; and as many as were ordained to eternal Life , believed . For the Father's gift of the Soul to Christ , and of Grace to believe in him , is no doubt here ment by his giving them to his Son. 2. ●herefore you must first look to him for Grace , for Fait● ; God pours ou● the Spirit of Grace and Supplicat●on first , and then a Sinner looks to him w●om he pierced ; that is , then and not till then he will believe , or savingly behold Jesus Christ. 3. Sinners must behold Christ , look to Christ for Vnion with him , and to be espoused to him : Look till they Love ; behold him , till they fall in Love with him . The holy Spirit is the bond of this Union , by which Christ takes hold of us , and Faith is that Grace , by which we take hold of him . 4. For Justification : Whosoever hath Union with Christ , receives their personal Discharge from the Law-Sentence , that bound them over to Wrath , and Condemnation ; and are actually pronounced Acquitted , and Justified for ever . 5. For Acceptation with the Father ; who hath made us accepted in the beloved , Christ's acceptance by the Father , is the Spring , or Fountain of our Acceptance , he being accepted for , and in the behalf of all his Elect : And no sooner is a Sinner in Christ , but he stands personally Justified , and accepted with the Father ; and he being accepted , all his Duties and Services are accepted also , that he performs in Faith , and by the assistance of the Spirit of God. 6. For Pardon of Sin ; and to have it evidenced unto their Consciences : In whom we have Redemption thro' his Blood , even the forgiveness of Sins . 7. For Strength : Surely shall one say , in the Lord have I Righteousness , and Strength , Righteousness to Justifie me , and Strength to Support me , and Assistance to bear all Burdens , resist all Temptations , to strengthen all my Graces , and to perform all holy Duties . 8. For all divine Comforts and Consolations : If there be therefore any Consolations in Christ , if any comfort of Love , if any fellowship of the Spirit , &c. Tho' many may be in Christ , and find no such Consolations , which others meet with , yet there are most precious Consolations in him , and we should look to him for them . Lastly , We should behold him ; look to him for eternal Life : Eternal Life is purchased by Christ , and 't is to be had in Christ , and all that believe h●ve an undoubted Title thereto . APPLICATION . First , We Infer from hence that great blindness , and ignorance hath siezed upon most of Men , in that they care not to behold Jesus Christ , they can see no Be●uty in him to desire him , nor do they marvel to behold this sight . Secondly , Sinner , will you not behold this Christ thy Saviour ? Let me Exhort you to behold the Lamb of God that takes away the Sin of the World ; and , O cast a right look unto him ! [ Motives . ] 1. It will cause , or work godly Sorrow in you f●r all your Sins ; They shall look unto him , whom they p●ercea , and shall Mourn , &c. 2. It will cause in you Self-loathing , and Self-abhorrance ; I have heard of thee by the hearing of the Ears ; but now mine Eyes see thee , therefore I abhor my self , and repent in Dust and Ashes . When the Prophet saw the Lord sitting upon a Throne , high , and lifted up , and his Train filled the Temple , he cryed out ; I am undone ! mine Eyes have seen the King , the Lord of Hosts ! 3. It will cause you to behold great Beauty and excellencies in him : To you that believe , he is precious : Yea , doubtless , I count all things loss for the excellency of the Knowledge of Jesus Christ , my Lord. You will say then , that he is the chiefest among ten Thousands , and altogether Lovely . 4. It will change you into his own Image ; this look is of a Soul-transforming Nature ; but we all , beholding as in a glass the Glory of the Lord , are changed into the same Image , from glory , to glory , even as by the Spirit of the Lord. 5. This beholding of Christ , will cause you to contemn all things here below , and to account them as nothing , nay worse than nothing in comparison of him ; for whom I have suffered the loss of all things , and do count them but Dung , that I may win Christ. ( Syriac and others , Dog's Meat , refuse cast to Dogs ) Thus do all that behold him , ( in point of Justification ) in comparison of Christ ; esteem as nothing all good Works , good Duties flowing from a sanctified Heart ; nay all inherit Holiness with Faith it self , in respect of any Trust , and Confidence therein : So much is the object of Faith valued by all that thus behold him . 6. It will draw the Souls of all that thus behold him , to him , and after him , and to follow him whithersoever he goes : When I am lifted up , I will draw all Men to me : When I am beheld on the Cross , dying for them , or in their stead . Lo ! we have forsaken all , and have followed thee ? They did thus , and presently too , as soon as he called them : — These are they which follow the Lamb , whithersoever he goeth ; Those who thus see him , are even sick of Love ; Saw ye him whom my Soul loveth ? &c. Tell him I am sick of love O Sinners , labour thus to behold him ! i.e. pierced for you ; ●ying and bleeding on the Cross for you ; offering himself to you , standing at your Doors woing and entreating you to open to him , to love him , imbrace him , and espouse him . [ Consider by way of Excitation . ] 1. Can you behold him entering into a Covenant of Rede●ption from Eternity for you , and not love him ? Can you see hi● strike Hands with the Father , leaving out your Names , an● only putting his own Name in that Covenant , as your Surety , to pay all your Debts , to s●tisfie divine Justice for all your Sins , and dye in y●ur room , and not love him ? 2. Can you see him take your nature upon him , and become Man , born of a poor Virgin , a Babe laid in a Manger , exp●sed to the rage and malice of Men , and Devils and not love him ? 3. Can you behold him , and think of that purpose of Grace , eternal Love , and good Will unto you from e●erlasting , and not love him ? 4. Can you behold him Betrayed , left by his own Di●ciples Deny'd by Peter , Spit upon , Scourged , his Hair Torn from his Beard , and all be sprinkled with Blood , condemned as a Malefactor , ● owned with Tho●ns , and not love him ? 5 Can you behold him in his bloody Ag●ny , sweating great drops of Blood ? Can you see him Nailed to a Tree , and his Side pierced with a Spear , which run into his Heart ; and all this for you , and not love him ? Thirdly , Reproof . ] What , vile Wretch dost thou do ? wilt thou Wound him again ? sight him , grieve him , and prefer thy Sins and Lusts above him ? bef●re thou didst never truly behold him ! Shall God t● us display the glory of his Free grace , and magnifie all his Attributes in our Redemption , by Christ ; and dost thou ●i●ht and co●t●mn this glorious Contrivance ? a●d with th● Face of Impudence , seek another way to go ●o ●eaven , by Morality , by the Light within , b●●●●●ing something of thine own , with his 〈◊〉 , an●●o think to go to Heaven by a Ladde● of ●●y o●u ●ev●si●g ? Fourthly , By ●h● you 〈◊〉 see ; you that are Professors , whet●●● you did ●ver Savingly behold the Lord Jesus , or not ; have true Faith o● not . Fifthly , For Incouragement , to a●●to behold him ; 1. He is able to save you , tho' neve● so vile , and abominable Sinners ; to save you all ; to save all , to the uttermost , that come to God by him ; i.e. by this Ladder ; by this new and living Way . 2. He is also willing as we●l as able : This appears ; ( 1. ) By his Expressions and Invitations ; Come unto me , all ye that Labour , and are heavy Laden , and I will give you Rest ? How often would I have gathered thy Children together , &c. ( 2. ) By his Affections . Behold me ? behold me ? What love hath he shewed ! and what Complaints of Sorrow and Grief at Sinners Unbelief ! ( 3. ) By his Actions ; even every w●y : what Love , greater Love , infinite Love , and willi●gness , can be shewed ? how hath he manifested his Readiness to save Sinners . Sixthly , Terror . ] You must behold him by an eye of Faith , or perish : He that believes not shall be Damned . He that believeth on the Son , hath everlasting Life ; and he that believeth not the Son , shall not see Life , but the Wrath of God abideth on him . Obj. ] Perhaps some Sinner will say ; I dare not believe yet ; I am not humbled enough ; I am not fitted , and prepared to come to Christ. Ans. ] Dost thou see thy self Sick , here 's thy Physician ? what is required of the Sick , before they come for Healing ! Dost thou see thy self a Sinner ? O then , come ? here is thy Saviour ! Dost thou find Guilt to lye upon thy Conscience ? who can take it off but Christ Jesus ? Dost thou see thy Filthiness ? what can cleanse thee but Christ's Blood ? Come as thou art , to the Fountain : Dost thou Thirst after Happiness ? 't is no where to be found , but in Christ : tho' thou hast therefore no Money , yet come ; thou canst not believe in Christ too soon . Lastly , By way of Consolation to Believers ; you are saved already , have eternal Life in you ; Grace is the Seed of Glory ; you have drank of the water of Life ; and that will be a Well of Water in you , springing up to everlasting Life : You are going to Heaven on Jacob's Ladder , and all the Devils , and Powers of Darkness can't throw you down : You shall never perish . O bless the Lord ! and admire Free-grace ! and live to him all your Days , with Joy , and Thankfulness ! [ But no more now at this time . ] SERMON IV. GENESIS , xxviij . xij . xiij . And behold , the Angels of God ascending and descending on it . I Clos'd the last Day with the former part of our Text , I shall give you one short Sermon , God assisting , concerning the holy Angels , whom Jacob in his Vision saw ascending and descending upon it ; that is , Antitypically upon Jesus Christ. Our blessed Saviour alludes , as I told you , to this Vision in the Gospel ; And he said unto him , Verily , verily , I say unto you , hereafter you shall see the Heavens open , and the Angels of God ascending & descending upon the Son of Ma● . Our Annotators assert , as their Opinions , That our Lord refers to Jacob's Vision , Gen. 28.12 . which , doubtless puts a great glory on it ; it being no trifle or small thing that was represented unto him , in that Dream and Vision , but what a sight Nathaniel had afterwards of the Angels ascending and descending upon Christ , the Son of Man , I know not : Some think it might be some further appearance of Angels 〈◊〉 their ministration to him , than the Scripture Records ; yet , perhaps , no more is meant hereby , than that Nathaniel , and other Saints , shall see , or know , that the holy Angels are far inferiour to the Son of Man , and do administer to him : And also , that all that good , Believers do receive by the ministration of Angels , is alone in and through Jesus Christ , our Mediator . Moreover , that God doth not only make use of the ministration of Angels , in governing of the World , but also in the preservation , safety , and good of his Church . The way to Heaven is full of holy Angels , some going to Heaven for Intelligence , and ●thers coming from Heaven , either to forward , pro●ect , or comfort the Saints . 1. Angels are but Christ's Messengers , he is the ●ead , and Lord of all Principalities and Powers . 2. They own themselves to be our Fellow-Ser●ants ; I am thy Fellow-Servant , & of thy Brethren . 3. They move at his Command , and go and come 〈◊〉 his Pleasure . 4. And they move at his Word with all Alacrity , ●●ey are speedy and swift in doing the Will of God. 5. Moreover , they are sent forth to minister unto ●hem that are the Heirs of Salvation . Observe , DOCT. That in and thro Jesus Christ , the holy Angels minister to Believers , while in this World. In speaking unto this Proposition , I shall take this method ; viz. 1. I shall speak a little to the nature of Angels . 2. Open their Work and Office. 3. Give you some Reasons , why Christ imploys them to minister to the Saints . And 4ly , Apply it . First , They are Creatures , they were created by God , and within the six Days also : By him were all things Created , whether in Heaven or Earth , visible or invisible , whether Thrones or Dominions ; or Principalities , or Powers , all things were created by him and for him . The Heavens , and all the Angels which dwell therein , were created by him ; i.e. by the Son of God , Jesus Christ ; Let them praise the name of the Lord , for he commanded , and they were Created : And this was in the Beginning ; In the beginning God created the Heavens and the Earth , &c. If therefore they had been Created before , there should have been a beginning of time , & work done before that , or else Angels were from Eternity , and so not Creatures , but none is eternal , or without beginning but God. Besides , 't is said , that God wrought all his Works in Six Dayes ; but if it be demanded , what day they were created , I answer in all likelyhood on the First-day , * When the Morning Stars sang together , and all the Sons of God ●●oued for Joy. Even when God laid the foundation o● the Earth , when the highest Heavens and first ma●ter was created of Nothing , out of which other things were formed . Secondly , These excellent Creatures are true Substances , and do really exist ; contrary to the Opinion of the Sadduces , who denyed Angels and Spirits that is that they thought by the name of Angels wa● meant nothing but good or ill Inspirations , or Motions , or else the Wonders and Apparitions which were wrought of God. 1. They were , I say , created , therefore they are Substances , and not Accidents in another Subject . 2. They are endow'd with Understanding , and Will , by v●rtue of which they were capable of Sinning , and of departing from the Truth , of obeying or disobeying of God , until confirmed by an Immutable Head. 3. From their Office this is further evident : They appear before God , they serve him , and we are commanded to make them our Patterns ; they come to us , admonish us , teach , protect , and comfort us . 4. Because th●y are said to appear to Men ; as to Abraham , Jacob , and many others , tho not in their own spiritual Form. As so considered , no mortal Creature , doubtless , could behold them ; for that is to render the Invisible World to be Visible : Sometimes they have appeared in assumption of Bodies , tho not for the doing of their Work , but to manifest themselves to be familiar with men . Aquinas adds , That they might manifest the intelligible Society and Converse , which men expect with them in another Life . 5. Because Christ is said , not to take unto him the nature of Angels , and hath a Name given him above them . And in the Resurrection we shall be like to them . As to their Nature , they are Spirits incorporate , and immaterial ; Who maketh his Angels Spirits : And again it is said , Are they not all ministring Spirits ? Tertullian , and some other ancient Fathers , asserted they have proper Bodies , tho invisible to us ; but yet he seems to mean no more than a Substance : And as the same Author observes , If they have any such Composition , as may be called a Body , it is certainly of the greatest Fineness and Subtilty ; a spiritual Body , and therefore not like to be of that grosness , that either the Air is , or those Heavens that are framed out of the same Chaos , but nearer the substance of the highest Heavens ; which seem to be made at the same time . Lastly , saith he , it will be safe to say , that in Comparison of God they are Bodies , but in comparison of us , they are pure and mighty Spirits — To which let me add , I see not that the Saints , at the Resurrection , ( tho in some things they shall be as the Angels of God ) yet not that their Bodies shall be such bodies as the Angels have ; for tho the Saints be made spiritual Bodies , yet shall be material , i.e. of the same matter they now consist of , only refin'd . Thirdly , Let it be consider'd , ( saith he ) that as it is God only that is without beginning , so it belongs only to him to be without any possibility of change , or shadow of change ; and that the Angels , as Creatures , are reducable to nothing by the same hand that made them , tho not from their own Nature ; nor shall they ever cease to be , no more than the Spirits of all men , yet they are in God's hand , tho the best pieces of Nature , and if he withdraw his hand , they all moulder to nothing . Angels ( saith my Author ) may properly be called Incorruptible and Immortal , because they are so by Nature . I speak not , saith he , now of the changableness of their Wills , but of their Nature and Substance : The Reasons are ; First , Because the Angels are not produced out of the power of Matter , or corporal Substance ; as the Souls of Beasts , but only by the word of God ; and therefore as they have internal principles of Being , so they have none of Dissolution ; for there is the same reason of Being , and not Being . Secondly , Angelical Nature , as the Souls also of Men are not compounded of Matter and Form , but are simple Forms and Substances , subsisting by themselves : Now all Corruption , Mortality , and Death , is by the separation of the Form from the Matter ; as when the Soul is separated from the Body , which is Corruption , or Death , or when the accidental Form is separated from the Subject , as White from the Wall , or Health from the Man : Now , whatever wants Matter is corruptible , because there is no Composition , and so no Separation . But the Scripture concludes this best in assimulating the state of Immortality , in which we shall be like the Angels . I shall speak no more now as to the first thing proposed , viz. of the Nature of Angels . Secondly , I shall open a little of the Work and Office of the good Angels . 1. The Work and Office of the Angels of God , is to minister unto Christ , or attend upon his glorious Person , as Mediator ; as indeed they did in the days of his Humiliation . A Reverend Author saith upon the place , this ascending & descending of the Angels upon this Ladder , it does intimate and declare unto us , their special regard and respect to him , ( namely Jesus Christ ) which is very eminent in them ; these blessed glorious Spirits are very remarkable in their Observation of Christ ; it is that which we may take notice of in every Mistery and passage concerning him , how the Angels were still imployed about him , and subservient to him upon all occasions whatsoever . Which is indeed very clear , from his very Conception to his Ascension : Nay , the Angels fore-tells to Mary his very Conception ; Behold thou shalt con●eive in thy Womb , &c. Also the Angel appeared to Joseph , and said , Joseph thou Son of David , fear not , to take unto thee Mary thy Wife , &c. Moreover , an Angel appeared to him again , to fore-warn him of that Herod who sought the Life of Jesus , and so commanded him to take Mary , and the Child , and to fly into Egypt : See how careful the Angels were of our Lord , that he might be preserved until his time was come to be offered up a Sacrifice for our Sins . The Angels appeared likewise to the Shep●erds , and published to them the birth of our Lord in a glorious Hymn of Praise ; Glory unto God on high , on Earth Peace , good will to Men : When God brought his only begotten Son into the World , all the Angels of God worshipped him ? The Angels , moreover , were instruments in his Preservation , when his Life was sought , and they also ministred to him in his bloody Agony , and comforted him . My Brethren , Jesus Christ was made like unto us in all things , sin only excepted , therefore might need like Succour , Safety , and Comfort from the Angels , as we do . Also the An●els ministred to him in his Temptations in the Wilderness ; and at his Resurrection they rol'● away the S●one from the Sepulchre , and brought the tidings of his being risen to the Women : Likewise in his Ascension , the Angels attended , and assured the Disciples of his second Coming ; they also ascended with him , and shall also descend with him , at his second Appearance : He shall be revealed from Heaven with all his mighty Angels . If he be pleased to descend in his Abasement , the Angels descend with him ; if he be pleased to ascend in his state of Exaltation , then the Angels ascend with him : And thus they may be said to ascend and descend upon the Son of Man , personally considered , and this out of that great Affection and Love to him ; but not only so , but also in point of Duty and special Obligation to him , he being their Lord and Sovereign ; He is the head of Principalities , and Powers . As Christ is God , they owe to him their very being : For by him were all things Created , that are in Heaven , and that are on Earth , visible and invisible ; whether they be Thrones , or Dominions , or Principalities or Powers , all things were created by him , and for him . And by him also the holy Angels are confirmed , and so abide in a happy and unchangable condition ; and hence the more Obliged to adore and worship him . 2. And as the Office and Work of the holy Angels is , to minister , to serve , and wait upon Christ ; so also upon his Spouse , and on every Member of his mystical Body . True , they are called Powers , Mights , Thrones , Dominions , &c. which shews their Glory , Dignity , and excellent Power , and Authority . Some think that there are divers Orders of Angels , and some superiour to others ; be●ause we read of Angels and Arch-Angels : there are seven Names given to them , viz. Sera●●ims , Che●u●●●s , Thrones , Powers , Mights , Domi●●ons , Princ●p●l●ties , Angels and Arch-Angels : Some add more . But no more of this ; we know but little of the invi●i●●e World : But let their Dignity and Glory be what it will , as to their Office , they are all mi●●string Spirits ; none of them , no , not the mighty A●gel● , who excel in strength , do think it too much , or below them , for to attend upon the meane●● Saint : Are t●ey not all 〈◊〉 Spirits , sent forth to minist●r unto them th●t s●all be heirs of s●lvation ? Which words [ 〈◊〉 be ] denote that they are sent forth to protect , preserve , and keep such that are not yet ●●eirs ; or to the Elect not yet called and converted , but shall be Children begotten , and adopted of God in due time , and so be Heirs of Salvation : Which shews God's great Love to , and Care of his Elect before Grace , or whilst in their Sins and Unbelief . 3. They all wait upon God , and behold his Face and Glory ; they are round about his Thr●ne ; they all worship , and fall down before their blessed Lord , and attend on him as Servants of their most glorious and blessed Master , their most high and exalted Sovereign : I saw also the Lord sitting upon a 〈◊〉 , high , and lifted up , and his Train fi●●●d the Templ● , verse 1. And above it stood the S●ra●hims : and one cried to another , and said , Holy , holy , holy , is the Lord of Host● , &c. Called Scrap●ims , signifying fire , or burning : ( 1. ) Denoting their Nature is bright and glorious , subtil and pure . ( 2. ) Their Property ; full of zeal , and fervent . ( 3. ) Their Once , which here was to execute God's vengeance upon the Jews , and to burn them up , and consume th●m as dross . Some assert , that the highest Angels do not minister to the Saints , but only , and immediately wait upon God himself , and on our Lord Jesus Christ. But this cannot be true , because the Angel Gabriel , who stands before the Presence of God , was sent to Daniel , and to Zacharias , and to Blessed Mary . 4. They declare the Glory of Almighty God , and also ascribe equal Glory to all the Three Persons : which , as I conceive , is hinted in that Text , 〈◊〉 . 6.1 . Holy , holy , holy , is the Lord of Hosts : ●oly is the Father , Holy is the Son , and Holy is the H●ly Spirit ; and yet , as Moses saith , Hear , O 〈◊〉 , the Lord our God is but one Lord , i. e. one in Esse●●e , &c. yet Three Persons . 5. They hearken to God's Commands , and do his Will with all imaginable chearfulness , love , delight , al●crity , and swiftness : Hence said to have the face of an Eagle , the swiftest of Fowls ; and also to have Wings . Tertullian saith every Spirit is winged ; they can fly in a moment into any part of the World , and that swiftly . And yet Mr. Greenhill saith , as Astronomers observe , That from the Center of the Earth ( which is Three thousand to the Surface ) up to the Sun , is above Four Millions of Miles ; to the Firmament , where the sixed Stars are , above Fourscore Millions of Miles ; and from thence to the place of the blessed Saints and Angels , are more Millions than from the Earth to the Firmament ; so that , according to their Account , it must be many Millions of Miles from Heaven to Earth . O then , what was the height or length of this Ladder in my Text ! the Foot stood upon the Earth , and the To● re●●hed to Heaven ! And O what is the swiftness of an Angel that can come from Heaven to the Earth in a moment . Reverend Green●ill notes , That a ●ullet ●ut of a Musket flies swiftly ; i. e. it h●ts the L●rd or Mark before the Report is heard , and will fly 180 Miles in one hour , according to its motion : The Sun moves swifter , 160000 Miles in one hour : The fixed Stars about the Equinoctial 42 Millions each hour ; and yet , saith he , the Motion of an Angel is swifter , being a Spirit , and passing through the Air without opposition : No Creature in Heaven and Earth moves faster than an Angel. Thus Greenhill . 6. Angels are endowed with much Wisdom and Knowledg , as the Woman of Tekoah intimated to David , touching his great Wisdom : For as an Angel of God , so is my Lord the King. My Lord is wise , according to the Wisdom of an Angel of God , To know all things that are in the Earth . They have , no doubt , great understanding . Hence said to have the face of a Man. The face of a Man , ( 1. ) Signifieth , according to Greenhill , and divers others , that the Administration of the Angels is with Knowledg and Equity : The face of a Man ( saith he ) is put to shew the Excellency of Reason , which must have the introduction into , and the management of all Actions , else they are not Humane , nor Angelical . ( 2. ) By the face of a Man , is noted their Humanity , and Love to Mankind : Angels are of a loving Nature , and most careful of Men , especially of Believers , or such that are actually espoused to their great Master , Jesus Christ. 7. Angels are very strong and couragious ; and hence said every one to have the face of a L●on , a Creature of great courage and strength : What is stronger than a Lion ? 8. They are also very faithful , and unwearied in their work , and mighty patient Creatures : hence said to have the face of an Ox● ; a patient , faithful ( and an unwearied ) Servant to their Master . 9. And tho Angels are Creatures of great Glory and Dignity , yet are very humble ; never thinking any thing to be too mean or t●o low for them to do , when commanded to do it ; no , tho it be to wait upon a poor Beggar , as Lazarus , whil● he lived , and to carry his Soul to Heaven when he died . 10. And they always wait for their Commission , will not do any thing without God's Command : hence said to wait f●r his Word . These are they whom the Lord hath sent to walk to and fro through the Earth : Therefore are they set before us as our pattern , that the Will of God may be done on Earth by us , as it is done in heaven by them . Quest. 〈◊〉 service are the holy Angels imployed in 〈…〉 Almig●●y ? 1. God useth them in the Government of the World , as it may be seen in Ezek. 1.1 , 2 , 3 , 4 , 5 , 6 , &c. The Jews thought that the Angels only governed Jerusalem ; and that neither God nor his Angels did appear ●r rule any-where else : But to take away this conceit , God appears to Ezekiel in Babyl●● , to convince him that he and his Angels do govern there , and man quarters of the World , as well as in Sio● . And that tho God rules the World , is granted ; yet the Angels under him are imployed in this Work , is evident . I argue thus : It is plain that God gives or admits the Evil Angels to rule as a Prince ; the Devil is called the Prince of the Power of the A●● , that now wor●eth in the hearts of the Child●●● of disobedience : The Devil ( saith Reve●●●d Greenhill ) hath great power in the Air to ●aise Winds , to cause Storms , Thunder and Lightning . Now if the Evil Angels be as Gods and Princes in this World , have Power in the Air , and Hearts of wicked Men ; then it must needs follow , that the Good Angels are as Gods and Princes , and have as much power in the World , and Hearts of good Men ; otherwise the Devils should gain by their fall more than ever they had by their standing . And it is not credible that wicked and damned Spirits should have more honourable Titles , and larger Power , than the good are imployed in . 2. More particularly they are imployed to inform us of God's Will , nay , and God of our Ways ; tho , it is true , he knows all things , and need not that they tell him , no more than he doth need that we acquaint him with our evil hearts , and many wants ; yet he will hear how Matters are from them , and from us also . They acquaint us with the Mind and Will of God : Angels told Abraham and Lot what God would do with Sodom ; and Angels told Eli●ah what to say to the Messengers of the King of Samaria ; also an Angel told the Apostles , that Christ should return in the same manner as they saw him go up to Heaven , and sent an Angel to testify those things in the Churches . Also an Angel told Daniel what things should come to pass in the World , even to the end thereof ; and also gave him Wisdom , Skill and Understanding . And an Angel informed Joseph of the Mind of God touching Mary . Moreover , the Angels go up the Ladder , as well as down ; in and by Christ they ascend to God , as well as descend to Men : they beheld all the Earth sat still , and was at rest : Thus God for his honour , not of necessity , imployeth Angels . 3. They are imployed to withstand and oppose the Enemies of Christ and his Church : And hence it appears they meddle with Kings and Kingdoms , and in the great Affairs thereof ; and as their Power is great , so they sometimes exercise it in the destruction of wicked Men : Knowest thou whether I come unto thee ? and now will I return and fight with the King of Persia. And this Angel Gabriel opposed ( as my Author notes ) the cruel Edict of Cambyses King of Persia , who laboured to keep the Jews in Captivity longer , and to oppress them sorer than others had done . Moreover it is said , that Michael and his Angels fought against the Dragon and his Angels . 4. To execute Judgment upon the Wicked : they destroyed Sodom ; and the First-born of Egypt is said to be done by a destroying Angel ; the destroying Angel smote the People with the Pestilence in David's time : Also an Angel smote of the Assyrians in one night 185000 ; it was an An●el that smote Herod , so that he was eaten of Worms . 5. The Angels are imployed to defend the godly Brethren ; the Ladder goes through Satan's Territories ; and tho they can't come upon it , yet they strive to throw us down , if possible : but know , the Good Angels have as great power to defend us , as the Evil Angels have to annoy us : The Angels are our guard to deliver us , to aid and assist us when assaulted by the Powers of Darkness , and from the hurt and mischief which those Millions of wicked Spirits that swarm about us would do us : The Angel of the Lord encampeth round about them that fear him ; they are God's Hosts , as Jacob calls them , and a mighty Host they are ; the King of A●●●●● sent a great Host with Chariots and Horsemen , and t●ey came by night and encompassed the City about : And now Elisha ●s Servant cries out , Alas , my Master 〈…〉 shall we do ? 2 Kings 6.15 . And he answered , Fear not : for they that are with us , are more than 〈◊〉 that be a●ainst us , verse 1● . And El●s●a prayed , and said , Lord , I pray thee , open his eyes , that 〈…〉 . And the Lord opened the eyes 〈◊〉 the young man , and he saw : and behold , the Mount●●n was 〈…〉 and Chario● of pre round 〈…〉 . 6. They , no doubt , suggest good thoughts into the minds of God's People : Can any think that the evil Angels have more power to suggest evil thoughts into our minds , than the good Angel● ha●e to suggest good thoughts ? We have not only the holy Spirit of God to do this , but the good Ang●l● also . 7. They are imploy'd to guide and lead us along on this Ladder , that so we may not fa●● : He will send his Angel before thee , and 〈…〉 hold ( saith God ) my Angel sh●● 〈…〉 . Angel was to lead him all the way 〈…〉 they lead us all the way to ●●aven , even 〈◊〉 we step the last step of the Ladder . 8. God , in governing the World , and his People in it , makes use of Angels ; they lead s●metimes a poor Soul , perhaps , into a godly Family , or 〈◊〉 the Company of a gracious Person ; and so he , by that means , is converted , and his Feet set up●n the Ladder , or brought to believe on Jesus Christ ; or Persons are by their Ministration perhaps brought into a Meeting or an Assembly of God's People unexpectedly , which proves their Conversion : Or may be an Angel may smite a notorious Sin●● with Sickness , at God's Command , to awaken others with sudden Death . 9. They are to keep the Godly in all their ways , or rather in God's ways , to keep our feet on the Ladder lest they Lip ; For he shall give his Angels tha●●e over thee , to keep thee in all thy ways , they shall bear thee up in their hands , or sustain thee and uphold thee in all thy goings ; as we do a Child or weak person , especially in times of danger , as a Nurse bears the Child in her Arms. But take heed of going out of God's way , lest you fall , and the evil Angels have power over you , as he had over a godly Man's daughter , who going to a Play-house , was possessed by the Devil , and a godly Minister pleading with God , said , Lord , why didst thou suff●r Satan to possess such a man's Chil● ? The Devil presently said in her ( as I remember the passage ) What did ●●e then upon my ground ? The good Angels , Brethren , have a charge only of us while in his way ; a Saint may step out of it , tho not out of Christ , yet out of his ways O take heed of that . 10. Angels are imployed to comfort God's People : Fear not , Mary : thou h●st sound favour with God. Angels know us by name : An Angel appeared to Da●iel , and said , O Daniel , a Man greatly beloved , understand the words I speak unto thee . Angels know who are most beloved of Jesus Christ : An Angel appeared to Cornel●us , and said , Thy Prayers and thy Alms are come up as a Memorial before God. 11. They also ( as Mr. Greenhill observes ) are to look to the Souls of Believers , that they fall not into the hands of Devils at death , ( for they all go to Heaven through his Territories the Air : For , saith he , if the Devil durst contend with Michael for the Body of Mo●e● , much more f●r the Souls of the Saints . Lazar●●'s Soul was carried by the Angels into Abraham's ●o●om ; before Men carried the Body to the Grave , the Angels carried his Soul to Glory . Moreover , they are the Reaper● of the Harvest of the World , and shall gather t●gether all the Elect ▪ at the last day ; they must blow the terrible Trumpet to raise the Dead at the last day . 12. The Angels have work in the Church ; they attend the Assemblies of the Saints : For th●s cause ought the Woman to have powe● o● her Head , because of the Angels ; or to have her Head , viz. her Fa●e covered : the thing signified is here put for the sign ; she is under the power of her Husband , signified by covering her Head. Quest. But why must she be covered , because of the Angels ? Ans. There are divers Opinions about this . 1. Some think the Apostle means the evil Angels , who watch to take advantage to tempt Men by the sight of some beautiful Object : But certainly , as our A●●o●●ors observe , the Apostle would not have spoken of D●vils under this n●tion ▪ 2. Others think he means the Ministers or O●●●cers of the Church , who are called Angels : ●ut , as Calvin observes , the word Angel is never appropriated to Ministers without some addition , as to the Angel of the Church of Ep●●st●● , &c. 3. Most understand by An●els here , the good Angels ; they have a charge of our Churches , as Peter Martyr observes , as well as they had of the Jews : Michael the Prince stood up for the Children of thy People . The Angels take good notice of every person's behaviour in our Assemblies , how they demean themselves with piety , modesty , and sobriety : If any let their Eyes wander or rove ab●ut , they observe them . Hence 't is thought the Women should cover their Faces , especially in Prayer , because of the Observation the Angels make of them and others , whilst in God's holy Worship in his Church : Brethren , like a● the Devils attend our Churches , to hinder us in our profiting under the Word ; so the good Angels are there also to resist them , and to further our profiting . Satan ( as one observes ) is first and last at the meetings of God's People , and he hath many ways to obstruct the Souls of Men from hearing with attention ; may be lu●●s them asleep , or fills their minds with prejudice against the Preacher , or against the Word he preaches , or to confuse their thoughts , causing them to think of their worldly Business , perhaps of their Debts , what they owe , or what is owing to them ; or of Injuries sustained , and how to seek revenge ; or else cause them to fix their Eyes upon one beautiful Object or another , thereby to divert them from what they should mind : But we may conclude the good Angels have as many ways to help us , as the evil have to hinder us . Observe my Text , An●els are upon the Ladder , or in our way to Heaven . Now Prayer and Hearing the Word , &c. are our way to Heaven , i. e. means of Grace to fit us for it . Quest. Hath every Saint a particular Angel to attend him ? Ans. I Answer : This is asserted by some worthy Writers , and by others denied . My Lord Lawrence , a very pious and learned Man , saith , That the Doctrine of the Angel-Guardians hath been exceeding antient , and not among Christians only . That a multitude of Angels do guard the Saints , is deny'd by none ; but whether every Elect person hath a particular Angel deputed for him , or whether all indifferently do attend upon all the Saints . In his Judgment , probably , every Elect person hath his particular Angel ; For in Heaven their Angels do always behold the face of my Father . Some also think the Angel-Guardian begins his Charge when the Child is born , others not until his Baptism ; my Author rather thinks as soon as the Soul is infused . But I find Reverend Green●●ll does question this , and thinks it is a mistake , that every Elect person hath a particular Angel , &c. and answers that Text about Peter's Angel. I see no advantage this could be to us to have but one Angel particularly to take the Charge of us more than a multitude : ( 1. ) Because of their faithfulness generally . ( 2. ) Because it is far greater honour to a Prince to have mighty Hosts of honourable Persons to be his Retinue , than one noble Person only . I shall therefore say no more to this , but proceed to the next general Head. Thirdly , Why doth Christ imploy the holy Angels to minister to his Saints ? 1. Because of that great love Jesus Christ hath to his Saints , seeing they have such a multitude of evil Angels to annoy them ; therefore he sends them Hosts of good Angels to defend them . 2. To greaten his own Glory ; the greater and more glorious the Retinue of a Prince is , which he sends as a guard to his Favourites , the more it sets forth his own Greatness and Grandure ; and since one Angel hath such mighty power , and is so glorious , that the Earth is said to be enlightned with it ; ( I know that is not a proper Angel , yet it shews the glory of an Angel is very great ) What is the glory then of an innumerable Host of them ? and yet they are all but Christ's Servants , and poor Nothings in comparison of him . 3. My Author saith , God doth it to preserve that Eutaxy , that good Order which he hath put into things : As thicker Bodies and more inferiour are managed by more subtle and powerful ; so the bodies of Beasts by a spirit of life , and irrational Spirits by rational . As Men govern Beasts , so by the same reason of proportion the Angels , which are invisible Spirits , and are all Spirits , have an influence upon Men , which are partly Spirits , and partly Bodies . 4. It may be to shew what Honour he is pleased to confer upon his Saints , he will spare them his own Courtiers out of Heaven ; they shall ride in his own Chariots . This he may do to honour his People , to raise their Glory . Sirs , could the ungodly but see what an Host of Angels does attend upon the poorest Saint as he passes along , they would say , Who is this ? what noble and honourable Person is this that has such a Guard , such a Retinue ? The greatest Monarch in the World hath no such Attendance as the poorest and meanest Saint hath . 5. Another reason why God useth the Angels for the good of his People , or to attend on them and minister unto them , may be , because they are the Spouse of Christ , the Lamb's Bride : Certainly great Honour of right belongs to the Queen , considering her near relation to the King. And hence she has the like noble Retinue , her Life-guard as well as he ; and so upon the same foot of account , Angels may be the Attendants of the Saints , their Guard and Retinue . Believers are the Bride , they are the friends of the Bridegroom , and of his noble Consort the Church : Certainly in this the honour of the Saints doth exceed the honour of the holy Angels ; as Chris● took our Nature upon him , and not theirs ; and in that his Church is his Spouse , his Wife , and not they , the glory conferr'd on us seems to excel , tho in respect to their Nature , Wisdom and ●nowledg , they may excel the Saints . 6. God may do it f●r the safety of his Saints . Some obs●rve , t●at were it not for the good Angels , the Devils would even tear the very Bodies of the Saints into pieces : such is their ma●ice and rage against them . 7. That there may be much love and acquaintance grow between us and the holy Angels , with whom we must live for ever , and whom we shall be made like unto . Now Love grows by mutual Offices , as it is seen in the love of Mothers to their Children , which increases by fostering and tending them . O how happy is every Saint of God in having the tutelage of holy Angels ! This honour have all Believers , and none else ; for the wicked have no Angels to look to them , to care for them ; the Angels of Christ are enemies to God's enemies , and friends to Christ's friends . May be , as God is good to all , so the wicked may be under the general Charge of the holy Angels ; but the Saints are under their special and peculiar Charge ; they are properly Guardians and ministring Spirits to the Saints , who are the heirs of Salvation . Application . THis reproves or reprehends those that think it is below them to stoop to obey some of the Commands of Christ. Sirs , see what glorious Creatures the Angels are ; and yet they stoop so low , as to minister to the poorest Saints on Earth . Michael despised David in her heart for dancing before the Ark of God. But did he value that ? No , no ; if that he seemed vile , he would be more vile : I will ( saith he ) speak also of thy Statutes before Kings , and will not be ashamed . 2. It reproves also such who are ashamed to own a poor Child of God ; they can call a Rich man Brother ; but O! 't is hard to own , and to call a Poor man so , a man in a Leather-coat , or in a poor garb , before others . Alas , the Angels are not ashamed to take care of and own poor Lazarus , full of Sores , at the Rich Man's gate , tho he begg'd for the Crums that fell from his Table , and the Dogs came and licked his sores . But let such look to it , lest Christ one day be ashamed of them . Secondly , It may be for instruction to us how to do the Will of God , even as the Angels do it . 1. That we do it in Love to God ; Love is the great Principle from whence the Holy Angels do all their Service to God , so ought we to serve and worship God in Love to him , not for Self-profit , or Honour or Applause ; If ye love me , keep my Commandments . Simon Son of Jona , lovest thou me ▪ Yea , Lord : feed my Sheep . I will leave this Charge with none else , ( as if he should so say ) but such that love me ; they that love not Christ , will not love his Saints . 2. To hearken to Christ's Commands : the Angels wait to hear what Service God will put them upon ; but many Professors make the Word to wait for them , they come not early to the Assembly to wait for the Word . 3. To do the Will of God with speed and all alacrity ; Angels are swift to do God's Will , they are said to have Wings ; so we should get upon the Wings of Faith. 4. To do it chearfully , and with utmost Zeal ; the Angels are like a Flame of Fire , all fill'd with burning Zeal and Fervour . 5. Also to do the Will of God universally , to leave no Precept undone ; and then we shall with David not be ashamed , even when we have respect to all God's Commandments . 6. To do God's Will continually , never to faint nor be weary ; for thus the Angels do God's Commands , they obey always ; and thus did David , I have inclined mine Heart to perform thy Statutes always to the end . Again he saith , So shall I keep thy Law continually for ever and ever . Thirdly , This may administer Terror to the Wicked ; the holy Angels are against you . As they mark the Saints for Preservation , so they have Commission oft-times to destroy the Ungodly : Slay utterly Old and Young , &c. and begin at my Sanctuary . Fourthly , It may be of use , by way of Exhortation , 1. To walk so as Christians and Members of Churches , that the Angels may rejoyce and discharge their Work with Joy , and not with Grief . Walk reverently in respect of the Angels , even ( as one observes ) in your Bed-Chambers : the Thoughts of the Presence of the Angels should hinder us from doing that which is a shame or dishonour to us , but much more the Thoughts of God's Presence . 2. Bless God for the Ministration of Angels : O! see what Love he hath to his own People , and what Honour he hath conferred upon them . 3. Have a reverend Esteem and Respect for the Angels , and strive to converse with them , and be like to them . Object . But say some , What do you leave to Christ and the Holy Spirit to do , if Angels do ●o much for us ? Answ. 1. What will you leave to the Angels to do , ( saith one ) if they do not Teach , Guide , Protect and Minister unto us ? 2. What the Angels do , Christ doth ; they are his Servants , he uses them as Instruments in his Hand . 3. We leave to Christ to do all by the Inspiration of the Holy Ghost , yet he makes use of the Angels of the Churches , as well as the Angels of Heaven . Object . But you may say , Christ needs not the Ministration of Angels . Answ. No more doth he need the Ministration of M●n , nor the Use of Ordinances , yet he is pleased to make use of both for the Good of his Church . Fifthly , This may administer much Comfort to Believers . Reprobates , tho Princes on Earth , have no such Guards to attend them as you have : Are they not all Ministring Spirits , sent forth to min●ster to them that shall be Heirs of Salvation ? O! what a Glorious Retinue have you ? Your Way is full of Angels , who go to and fro therein . The Wicked are left to the wide World , but Christ is pleased to give his Saints Tutors , Governours and Guardians to Preserve , Protect and Wait upon them ; the Holy Angels wel● know their Charge who they are to keep and b●ar up in their Hands , and save from danger . 2. See how dear and precious you are to God ; yea , how honourable in his Sight every Elect Person is : He hath his Guard. Multitudes of Angels to attend him at all times ; for your sakes they have r●ceived their Charge , their Commission ; He hath given his Angels charge over thee . You are weak , but they are strong ; you sleep sometimes , but they are always awake and sleep not : Sirs , God sends his own Guards to watch over you , to protect and keep you ; he knows what a Multitude of Devils would gladly destroy you , and therefore ( as you have heard ) he has sent a Multitude of Angels to defend and save you ; you have not only Ministers on Earth , the Angels of the Churches , but the Angels of Heaven to be your Servants . And the End why God sends them and imploys them is expressed ; not that we should worship them , ( no , no , they disclaim this utterly : See thou do it not ( saith the Angel ) I am thy Fellow-Servant , and of thy Brethren the Prophets , that have the Testimony of Jesus , Worship God ; ) it is to keep us in all his Ways , and they exactly and diligently observe their Charge : They shall bear thee up in their Hands , lest at any time thou dash thy Foot against a Stone . These , O Child of God , accompany thee , minister unto thee , incamp round about thee , go before thee , and wait upon thee ; but take heed you go not out of God's Ways , it is in all his Ways they are to keep thee , do not venture on the Devil's Ground ; the Angels are always upon this Ladder that reacheth to Heaven , which goes through Satan's Territories , the Air , where there are Multitudes of Devils , who strive to push thee down as thou climbest up ; but these do boldly resist them , and defend thee continually against those Evil Spirits . Admiration . Do Angels minister to us ? then ye Saints wonder ! Behold the Angels of God ascending and descending : O what hath Christ done to procure such Guardians , such Helps , such Guides for us poor feeble Travellers ? Never fear , tho the Ladder be high , Angels have Wings , they can soon be with us ; they descend to bring them up that are given to Christ , and they ascend with such that are going up . You must fly by Faith and Prayer up with them from Step to Step , from Fa●th to Faith , from Strength to Strength , from Glory to Glory , until you come to the end of your Journey . O ye Darlings of Heaven ! Tho others regard you not , but reproach you , slight you , despise you , yet matter it not ; the mighty Angels have you by the Hand ; they love you , they know you are the Spouse of their Sovereign , his blessed Bride whom they serve , and therefore they honour you : O what a degree of Glory , ye Princely Ones , are you raised to ! Moreover , What Love is this ? what Grandure is here conferr'd upon vile sinful Creatures as we are ? Have we such a Guard ? Doth Christ's chief Courtiers above , wait upon us below ? Must we ride in the King 's own Chariot to Heaven ? Do Angels wait on the Heirs of Salvation , Heirs of Glory ? Come then , ye Holy and High-born Nobles , and take state upon you , and say , We are not for dunghil Earth , not base slaves of Sin , nor of this World , nor of the Devil : We are Princes nobly descended , born from above , and have the Guard of the King of Kings to attend upon us : O! we must live as such who are so born , so honoured , and also as so guarded . And now , O ye Earthly Muckworms , ye Dunghil-Rakers ! what signifie your Silks and Sattins , your Golden Chains , your Bags of Money and great Possessions ! What , alas ! are Crowns and Scepters , or the Guards of haughty Monarchs ! What 's their Majesties , their Highnesses , their Excellencies ! The meanest Saint is higher and greater than you all , and hath a more glorious Attendance . But to return to Believers ; Prize your Privileges , ye Saints , ye the most excellent ones in all the Earth ; that are more honourable than your Brethren , more excellent than your Neighbours . Angels administer to you at Christ's Command . Are you ignorant of your Honour and blessed Safety ? or will you still hang down your heads and go drooping , because you are poor , afflicted and despised ? O this grieves Christ , grieves the Spirit , and grieves the Holy Angels ! Consider , you are not at home , you are a going into your own Country , to be crowned ; you are not yet come to Age ; but , as Heirs of Glory , God cares for you , succours you , defends and keeps you ; you have a Host , a mighty Host to fight for you , mighty and skilful Guides to lead you , a most noble Guard to watch over you , and minister to you , and Chariots beyond those of beaten Gold to carry you ; the mighty God is your defence , and his Angels are a Wall of Fire round about you ; no Devils can hurt you ; no utter ruine can come upon you ; get the World therefore under your Feet . Your Souls are justified ; all your Sins pardoned , and you are sanctified , and shall for ever be saved ▪ God is your Father , Christ is your Bridegroom , the Spirit is your Sanctifier , the Saints are your Companions , the Angels your Guard , and Heaven is your Inheritance . O be humble , and lie at Christ's feet : What hath he done for such unworthy Creatures ? Let us love God , honour Him , worship Him in and by Christ , and through the Holy Spirit . To whom be Praise , and Honour , and Glory , for ever and ever . Amen . An Hymn of Praise . MOunt up , ye Saints ; O , still ascend ; O , soar on High , and sing ; Ye Darlings of the Lord above , Sing Praise to your Great King. See , see , what Honour God confers ! How Angels do attend , And wait on you continually , And will until the End. See how the Cherubs do rejoice In all the Work they do ; O learn of them , lift up your Voice , Mount , and sing as you go . Our Life should be a Life of Praise , Who are redeem'd from Earth ; Lord , let 's exalt Thee all our Days , And set thy Glory forth . Thy Servants which do wait on Thee In thy High Court above , Are sent to wait on such as we : This shews thy Matchless Love To us below , who nothing are : What is Man ! what are we , That thou such Honour shouldst confe● , And wilt t' Eternity . FINIS . Notes, typically marginal, from the original text Notes for div A47437-e700 The Parts of the Text Opened , and Terms Explained . 1 Joh. 3. ● . Job . 1. ●1 . Heb. 10.5 . 〈…〉 Joh. 1● . ● . 〈…〉 〈…〉 〈◊〉 ●3 . 15 . ●● . The nature and 〈…〉 Dreams Opened . 〈…〉 Eccles. 5.3 . ● . Isa. 2● . 7 . 〈…〉 Perkins Vol. 1 . p. 203. What God speaks to Men by Dreams . Gen. 1.24 . Gen. 31.24 . Iob. ● . ●● . 14 . Dan. 7. ● . Gen. 15.12 . See Caryl on Iob , cap. 13. 'T is dangerous to regard all sorts of Dreams . How to know Diabolical Dreams . Heb. 1.1.2 . God doth not now speak often by Dreams . 1. Tim. 3.15 , 16 , 17. The main Doctrine raised . A parallel betwen Christ and a Ladder , especially Iacob's Ladder . Gen. 11. ● . Rom. 9.31.32 . Rom. ●● . 3 . Ioh. 14.6 . Heb. 9.12 . Rom. 3. ●6 . Rom. 3. ●● , 24 , 2● , 2● . 1 Pet. 2.24 Act 4 . 1● . Ioh. 1.1.2 . Prov. 8. ●7 . 1 Tim. 3 . 1● . Ioh. 1.14 . Heb. 2.14.15 . Christ GOD and MAN in one Person . ☞ Heb. 2.17.18 . Why Christ is MAN. Heb. 4.14 , 15 Heb. ● . 17 , 1● . Why Christ mus● be God. Act. 20 , 2● . Rom. 8.7 . Ar● wh●●th on Iohn 1. chap. 14 , ● , p , 〈◊〉 . Heb. 2 , 16 Act. 13 . 4● . Heb. 7.25 . I●● . ● , 36. Act. ● . 4● . Ioh. 1.1.2 . Phil. 2.6 . Isa. 53.1 . Exod. 1● . 6 . Numb . 20.11 . 1 Cor. 1. ● , 4. Robinson . Ioh. 3.31 . Heb. 1.2 . Ph●● . ● . ● . 1 Cor. 1 ▪ 24. Psal. ●5 1● , ● 〈…〉 . Ze●● . 6. ● . Isa. 28 , 16. Psal , 55 , 22 , Ioh , 6 , 58. Heb , 10 , 5. Heb. 7 , 26. Gal. 4 , 4 , 5. Rom. 4.25 . Rom. 8.34 . Mat. 28.20 . Ze●● 12 . 1● ▪ Mat. 11 . 2● . A●t . 2.36 . A●t . 16 . 3● , 31. Rom. 10 . 3● Isa. 41.2 . Mat. 11 . 2● . 〈◊〉 2 , 2 3● 〈◊〉 ● . 31 . ● Ioh ▪ 3 . 3● Some wo●ld begin at the Top of the Ladder . Ephes , 2 , 3. Joh. 3 , 18. 2 Cor. 5.17 ☞ Mat. 11.29 〈◊〉 . 2.41 . Psal. 54. ● . 2 Pet. 5.6.7 . How Sinners ascend on this Ladder . Col. 2.12 . Gal. 5.22 . Tit. 1.1 . A mis believer , as bad a● 〈◊〉 unbeliever . 〈◊〉 6● . 1 . 1 Co● . 3.11 . 2 Tim. 1. ●● . Psal. 71.2 . Psal. 31.6 . Psal. 16.1 . 1 Cor. 1.23 Act. 4.11 ▪ Isa. 41 . 1●.14 . Ioh. 1● , ● . Mark. 〈…〉 〈◊〉 11 . 2● 〈◊〉 2.13 R●● . 1● . ●● . 〈…〉 〈◊〉 3● . 16 . Rom. 8.8.9 1 John. 1.2.3 . 2 Cor. 4.18 . Admiration ▪ Gen. 28.13 . Iob. 23.24 . Rep●●o● ▪ Rom. 10.3 . Gal. 5.21 . Gal. 2.21 . Examin . Rom. 1.17 . Phil. 3.12.13.14 . October . 27. 1695. 2 Cor. 4.18 . Eph. 1 . 1● . Col. 3.2 . Heb. 11.27 . Rom. 8.5 . 1 Cor. 15.19 . Mat. 7.13.14 . Joh. 6.36 . Heb. 7.25 . What 's meant by the narrowness of the Way to Heaven . Mat. 7.13.14 . 1 Cor. 2.14 . 1 Cor. 1.18 . Mat. 16.24 , 25. Rom. 8 . 1● . & cap. 1● . 14 . Heb. 12.14 Psal. 119 , 133. 'T is dangerous to look back . Luk. 9.62 . Luk. 17 . 3● Heb. 10.38 . Deut. 32.1● . Why some fall away , or draw back . 〈…〉 〈…〉 Media●●r ●●ands 〈◊〉 . 〈…〉 . 〈…〉 〈◊〉 ●3 ▪ 2. 〈…〉 . 〈…〉 . Luk. 22.32 ▪ 1 Joh. 2.1.2 . Heb 8.12 . Isa. 43. ●5 . Rom. 8 38.39 . Rom. 8.1 . Almighty power 〈◊〉 forth in ●aising Christ this spiritual Ladder . Rom. 6.4 . 〈…〉 . The elivation or exaltati●n of Christ. Isa. 52.13 . Christ exalted as Mediator . Col. 2.9 . Heb , 1.3 . Isa. ●2 . ●● Joh. 5.23 . Divine worship due to Christ. Isa 48.11 . Isa ▪ 42. Rev. 19.10 . Math 4.10 . Heb. 1.6 . 〈…〉 Joh. 14.1 . vers . 6. Joh. 5. ● . Pro. 8 . 1● . Mat. 28 . 2● . Col. 3.11 . 〈…〉 Ioh. 15.6 . Col. 2.19 . Who or what Persons exalt Christ. Act. 5.31 . Phil. 2.9.10 . ● Cor 2.2 . 〈◊〉 . 1. ●● . 〈◊〉 ● . 33 . Christ exalted in his Offices , first as a Priest. Heb. 10.14 ▪ Acts 3 26. Psal. 2.85.10 . Col. 1.20 . R●m ● 7. Eph. 2.13 . Heb. 1● . 14 . Eph. 1.20 . Heb. 10.20 . Col. 1.21 . Rom. 5.10 . Christ is o●r Highpriest in his Intercession . Heb. 7.25 . Rom. 8 . 2● . Heb. 4.16 . 〈…〉 . 〈…〉 . Heb. 4. ●5 , 1● . Heb ●● . 19 . Christ is exalted as a King. Acts 5.31 . Heb 1 ●2 Heb. 1. ● . 〈…〉 . Isa. 6● . 1 . Mat. 12.49 . Iohn 10.33 Christ is exalted as a Pr●phet . Ioh. 1● . 49 ▪ Iohn 5.25 . Iob , 36.22 . 1 Cor. 3.4.5 . What 't is to preach Christ. Reader , this was not delivered when I preached on this subject , but it is the substance of another Sermon , preached at another time and place , which for some Reasons is added here . Iohn . 1.14 . Heb. 2.14.15 . phil . 2.5 , 6. Phil. 3.8 . 1 Pet. 2. Heb. 7.25 . Eph. 3.8 . ● Tim. 2.5 1 Cor. 1.30 . 2 Cor. 5.21 . Act. 13.39 . Rom. 3.28 . Gal. 3.24 . Ioh. 14.6 . Col. 3.3.4 . Ioh. 6.35 . 1 Cor. 2.11 . 2 Cor. 11.2 . Hos. 2.19.20 . Ioh. 10.14 . Col. 1.19 . 1 Cor. 3.11 Mal. 4.2 ▪ Z●ch . 13.1 . 1 Cor. 1 . 3● . Heb. 7.3.17 . Gal. 3 . 16.2● . Cap. 4. ●0 . Ioh. 3.14 . 1 Cor. 1.10 . Ioh. 1 . 1●.16 . Col. 2.9 . ] Infer . Why there is such fulness in Christ. Isa. 11.9 . Isa. 24.1.2 . Reproof . ] Act. 4.11 . Exhort . ] Isa. 33.16 ▪ Mark , 16 16. Ioh. 1.51 . Inform. ) Isa. 26.12 . 2 Cor. 4 , 5. ] Consol. Psal , 37 , 23 , God on the top or above the Ladder . true Believers are in Christ , Elivated and Exalted . Ioh , 1 , 12 , ●ph , 2 , 3 , Rom , 8 , 17 , Rom , 7 , 4 , 2 Cor , 12 , 2 , Isa , 62 , 4 , 5. Psal , 49 , 12 , Rev , 19 , 12 , Rev , 4 , 4. Psal , 45 , 9. 1 Cor , 3 , 22 , 23 , Rev , 3 , 18 , Eph , 3 , 8 , Prov , 8.18 , Eph. 1 , 11 , 1 Pet , 5 , 4 , Phil , 2 , 14 , Ioh , 1 , 11 , 12 , 13 , Prov , 12 , 26. What a Spirit is in Saints , Burroughs ▪ Hab , 2 , 6 , 2 Cor , 4 , 18 , ●sal , 73 , 25 , Isa , 40.31 , 2 Cor , 6 , 17 , Charnock p , 1339 , Joh. 17.23 1 Joh. 1.3 . Charnock . 2 Cor. 6.16 〈…〉 I●a . 63. ● . Heb. 7 . 2● . Ma● . 〈…〉 〈…〉 2 〈…〉 2● . 〈…〉 Isa. ●3 . ●4 . I●a . ●2 . 5 . Ioh. 〈…〉 Isa. 60.14 . Isa. 62.2.3 . Luk. 12.37 . Joh. 1. ●● . Heb. 1. Lam. 4.2 . Ioh. 1● . 5 . Heb. ● . 20 . Phil. 3.20 . Isa. 40.31 . Rev. 3.20 . 1 Ioh. 3.1 . * Greenhill , in Ezek. vol. 1. p. 104. How we should behold an● admire 〈◊〉 Christ ▪ 〈…〉 the 〈◊〉 . Ioh. ● I●● . 3. ●● Charaock . H●b . 1● . 1● . 〈◊〉 ●3 . 12 . Rom. ● . ●● Christ to be a●mired in resp●●t t● the Wisdom of God. 〈…〉 Eph. 3.10 , Eph. ● . ● Rom. 11.33 Christ to be admired in respect to his Person . Phil. 6 . 6● Ier. 31.22 Acts 20 , 27.28 Christ to be be admired in r●spect to the ●etiga of God. Dr. Tho. Goodwin The Law tendered glorious by Christ's obedience to it . Rom. 3.31 . Gal. 3.13 . Rom , 8 , 1. 1 Ioh 3.8 . Christ to be beheld exclusive of all other objects and things . Rom. 9.31.32 . Rom. 10 3. Rom 3 27 Heb. 9.28 . 1 Tim. 2.5 . Eph. 2.8 , 9. Act 13 , 29. Act. 4.12 . Ioh , 3 , 14. Act 4 , 12. Iohn . 3.14 , 15 , 16. Mat. 3 . 1● . Isa 53 , 11. Isa. 27.4 . Heb. ● 22. H●b . 1● . 24 . H●b . ●● . 14 . A●ts ●3 . 39 . 1 Ioh. 2. ● R●m ● , ●● . 34 . Zech. 12 , 10. Ioh. 14.6 . Heb , 12. ult . Act 4.28 . Zech. ● . 13 . Why we should behold Christ. Ioh. 1.4 . C●● 1.15 For what we 〈…〉 . 2 〈◊〉 5. 〈…〉 5 Rom 5.11 Iohn 6. ●● Act 13.43 . Zech. ●● 12. Hos. 2.19.20 1 Co● . 1.17 . Rom. 3 1. 2 Cor. 11.1 , 2. I●h , ● . 6 . Col. 1.14 . Isa. 45.24 . Phil. 2.1 . Infer . ] I●b . 42.5 . Isa. 6.1 4 , 5 , 6. Pet. 2.7 . Phil. 3. ● . ● . C●●t . 5.10 16 , 2 Cor. 3 , 18. Phil. 3.8 . Ioh. 12 . 3● Mat. 19 , ●7 . Rev. 1● . 4 , Cant 3.3 . Zech. 6.13 . Heb. 2.14.15 . Iohn . 1.14 . Ier. 31.3 . Isa. ●0 . ● , ] Reproof . Incourag . Heb. 7.25 . Mat. 11.28 . Terror . Mark , 15 16. Ioh. 3 36. Sinners must come to Christ as Sinners and not think to bring any thing with them . Isa. 53.1 . Ioh. 4.14 . Ioh. 5.42 . & 10.28 . Nov. 17. 1695. Joh. 1. ult . Pools Annot on Iohn 1.51 . Rev. 19.10 Heb. ● . 14 . ●●a● 148 5. Lord Lawrance . * See Roberts Key , p. 442. Iob. 3● . 7 . Lord Lawrence , 〈…〉 Treasure of Angel. Of the Nature of Angels . Psal. 104.4 Heb. 1.14 . D● . Hert●● Luke 2.14 . Heb. 1.6 . Luk. 22.43 , Mat , 4.11 . Luke , 24.4 , 5 , 6. Acts 1.11 . 2 Thess. 1.7 , 8. Col 2.10 , Col. 1.16 . The Office of the holy Angels opened . Eph 1.20 , 21 , Heb. 1.14 . Rom. 8.17 . Isa. 6.1 , 2 , 3. D●n . ●● . 1 . Luk. 1 . 1● , 2● . De●● . 6. ● . 〈…〉 Greenhill on Ezek. 1 Vol. pag. 104. 2 Sam. 14.17 , 20. Ezek. 1.6 . Greenhill , 1 Vol. p. 94. 〈◊〉 . 14 . 1● . Zech. 1.10 . What 〈…〉 . Eph. ● 2. Gen. 18.19 . 2 King. 1.3 . Act. 1.11 . Rev. 22.16 . Dan. 9.22 . Greenhill , p. 88. Rev. 12. ● . Exod. 12.23 . 2 Sam. 24.17 . Isa. 37.36 . Act. 12.23 . Psal. 34. ● . 2 Kin● 〈…〉 15. 〈…〉 Psal. ●1 . 11 , 12. Luk. 1 . 3● . D●n . 1● , 11 , 12. As● . 10.4 . Matt. 2● . 21 . Matt. 13.41 , 42. 1 Cor. 11 . 1● . Why W●m●n should c●●er th●●r He●d , because of the Angels . Dan. 12. In his Treatise of Communion with Angels , p. 19. Whether every Saint hath a particular Angel to wait upon him or 〈◊〉 . Mat. 18.10 . Why the holy Angels do minister to the Sai●●s . Joh. 3.29 . 2 Cor. 11.1 , 2. Rev. 21.9 . Matt. 22.30 . Luk. 2●.36 . First Reproof . 1 Chr. 15.29 . Psal. 119.46 . Luk. 16.20 . Vse of Instruction . Joh. 15.15 . Joh. 21. Psal. 11● . 60 . Isa. ● . 2 . Psal. 11● . 6 . Psal. 11● . 112 . Psal. 119.44 . Vse of Te●ror to the Wicked . Ezek. 9. ● . Vse of E●●itation . The Lord Lawrence . Vse of Con●●lation . Heb. 1.14 . Rev. 19 . 1● . Psal. 91.11 . Vse of Admiration . The Saints ride in Chris●'s own C●●●ri●ts . Psal. 16. ● . 1 C●r . ● . 9 . Prov. 1● . 26. 
A47599	----	The marrow of true justification, or, Justification without works containing the substance of two sermons lately preached on Rom. 4:5 ... : wherein the nature of justification is opened, as it hath been formerly asserted by all sound Protestants, and the present prevailing errors against the said doctrine detected / by Benjamin Keach ... Keach, Benjamin, 1640-1704. 1692 Approx. 140 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47599 Wing K76 ESTC R18579 12349971 ocm 12349971 59952 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Sermons, English -- 17th century. 2005-05 TCP Assigned for keying and markup 2005-06 Aptara Keyed and coded from ProQuest page images 2005-07 Rachel Losh Sampled and proofread 2005-07 Rachel Losh Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE MARROW OF TRUE JUSTIFICATION OR , JUSTIFICATION without WORKS . Containing the Substance of Two Sermons lately preached on Rom. 4. 5. And by the Importunity of some gracious Christians , now published with some Additions . WHEREIN The Nature of Justification , is opened , as it hath been formerly asserted by all sound Protestants ; and the present prevailing Errors against the said Doctrine , detected . By BENJAMIN KEACH , Pastor of a Church of Christ , Meeting at Horsly-Down , Southwark . I will raise unto David a righteous Branch : and this is the Name whereby he shall be called , Jehovah , our Righteousness , Jer. 23. 5 , 6. Justificatio est Doctrina stantis & cadentis Ecclesiae , saith Luther . LONDON , Printed for Dorman Newman , at the King's Arms in the Poultrey , 1692. THE EPISTLE DEDICATORY . To all who desire to be found in the Righteousness of Christ , and count their own but as Dung in comparison thereof ; particularly to the Congregation , Meeting at Horsly-Down , the Hearers of these Sermons , Grace , Mercy , and Peace be multiplied . Brethren , AS I was put upon preaching on this great Subject ; so I am satisfied it was at a very seasonable Hour , this Doctrine being greatly struck at by too many Persons , though of different Sentiments in many Points of Religion . And as it was well accepted by you , who heard these Sermons ( and the others that followed ) when preach'd ; and having been prevail'd with to publish these to the World , so I hope some may receive Advantage hereby : Though for the meanness of the Author , and weakness of the Work , they may not meet with that Entertainment from some as the Subject deserves ; yet for your sakes whose Souls are committed to my Charge , and for whom I must give Account to the great Shepherd of the Sheep at the last Day , I readily consented to this Publication ; as also that all may see that we are in this , and in all other great Fundamentals of Religion , established in the same Faith with our Brethren , and all Sound aud Orthodox Christians in the World : And cannot but look upon our selves greatly concerned , to see how Men by Craft and Subtilty endeavour , through Satan's Temptations ( though I hope some do it not wittingly ) strive to subvert the Gospel of Christ , and corrupt the Minds of weak Christians . An Error in a Fundamental Point , is dangerous and destructive ; but should we mistake some Men we have to do with , we should be glad : The Lord help you to stand fast in the Truth , as it is in Jesus ( in which through Grace you are well established : ) Our Days are perillous ; Satan seems to be let loose upon us , and is in great Rage , his Time being but short . Brethren , 't is a hard Case that any of those who maintain the Old Doctrine of Justification , should be branded with the black Name of Antinomians . As for my part , if Dr. Crisp be not mis-represented by his Opposers , I am not of his Opinion in several respects ; but I had rather erre on their side , who strive to exalt wholly the Free Grace of God , than on theirs , who seek to darken it and magnifie the Power of the Creature , though we fear the Design is to wound the Truth and us , through that good Man's sides , who , I doubt not is gone to Heaven : O when shall we see that Truth , Peace , and Vnion longed for ! My Brethren , the Doctrine we preach does not open a Door to the least Licentiousness ( as ' iis unjustly said to do by some , who are either wilfully or ignorantly blind . ) No , God forbid . Nothing can promote Holiness , and Gospel-Sanctification like unto it , only it teaches us to act from high , sublime , and right Evangelical Principles : It shews the only way to attain to Gospel-Purity , flows from our Vnion with Christ ; and that no Man can arrive to any degree of true Holiness , or expect to meet with any Success therein , without a Principle of Spiritual Life , or saving Faith in our Lord Jesus Christ . The Nature of Men must first be changed , and that Enmity that is in their Hearts against God , be removed , before they can be holy : The Tree must first be made good , or the Fruits will be evil . The Image of God must be formed in our Souls , which puts the Creature into an actual bent and propensity of his Heart to the Practice of Holiness . If a Man hates not Sin , be not out of Love with Sin , How should he be in love with God and Holiness ? Now because we say Sanctification is not necessary , as antecedent to Justification , but is the Fruit or Product of Vnion with Christ ; though we deny not but the Habits of Holiness are infused at that same Instant that Faith is wrought in the Soul , Must we be look'd upon as Promoters of a Licentious Doctrine ? Must we make our own Performances , or Obedience a Condition of Justification , or be laid under Infamy and Reproach ? 'T is by Faith only , that we come to have actual Enjoyment and Possession of Christ himself , and of Remission of Sin ; and not only so , but of eternal Life ; and so of Holiness also , and no other ways . The good Lord help you to a right Vnderstanding of these things , and make you all a holy People , to the Praise of his Glory , and Honour of your Sacred Profession . The Holy Apostle having asserted Justification by the Righteousness of God , which is by Faith in Jesus Christ , desired to know him and the Power of his Resurrection , &c. which he did not to be justified thereby , but as a Fruit flowing therefrom , or as a further Evidence thereof : The first he had attained ; but there was a higher degree of Sanctification in hts Eye , which he pressed after , as then not having attained : Whose Example let us follow . I shall say no more : You own a Rule of Gospel-Holiness ; Let me exhort you to labour after sincere Obedience : And pray forget me not in your Prayers , that God would graciously help me through all my Troubles and Temptations , and preserve me and you to his Heavenly Kingdom ; who am your Servant for Jesus's sake , and so shall abide till Death . Benjamin Keach . THE MARROW OF JUSTIFICATION . OR , The Doctrine of Justification opened , in divers Sermons , at Horsly-down . Rom. IV. 5. But to him that worketh not , but believeth on him that justifieth the Vngodly , his Faith is counted for righteousness . THIS Text is given me ( as I told you the last Lord's Day ) by an unknown Hand , and though it may seem to interfere with my design and intention , in speaking to another Scripture , on a different subject ; yet I readily imbrace this Motion , and Answer the Desire of those Christian Friends , who so earnestly request and intreat me to speak to the Doctrine of Justification , and that for these Reasons following . 1. Because the Doctrine of Justification is one of the greatest and most weighty subjects I can insist upon ; it being by all Christians acknowledged to be a Fundamental of Religion and Salvation . Hence this Article is justly stiled , by worthy Writers , Articulus stantis , vel cadentis Religionis : The very ●illar of the Christian Religion . Other Subjects a Minister may Preach upon , and that unto the Profit and Advantage of the People ; but this he must Preach , this he cannot omit , if he would truly Preach the Gospel of Jesus Christ . 2. Because I fear many Good Christians may not be so clearly and fully instructed into this Doctrine as they ought , or it might be wished they were , though they may be rightly built upon the true Foundation , or upon that precious Corner-stone God hath laid in Sion ; yet are but Babes in Christ , and therefore need farther Instruction , for their establishment in this , and other Essentials of the true Christian Religion . 3. Because the present Times are perillous , and many Grand Errours in and about this great Fundamental Point too much abound and prevail , ( as many have with grief observed of late , ) and that too in and about this City , which caused a worthy Minister lately to say , that it greatly concerned Pastors of the Churches , &c. to strive to establish their People in this Blessed Truth , since there are some who with all their Might endeavour to sow the Seeds of Errour and Heresie almost every where , and many are sadly corrupted thereby already . 4. Because if a Person err herein , or be corrupt and of an unsound Faith , in the case of Justification , he is in a dangerous condition , though he may seem to be otherwise a Good Christian and of a Holy Life ; for 't is evident that there are damnable Principles , as well as damnable Practices , according to that of the Apostle Peter , 2 Pet. 2. 1 , 2. And as our Saviour said to the Jews , Vnless ye believe that I am he , ye shall die in your Sins , Joh. 8. 24. So must I say , Unless ye have a true and right Faith in him , ye must die in your Sins ; for 't is not enough to believe Christ is the true Saviour ; but we must have also a right Faith in that Object ; unbelief and a mis-belief are alike destructive and pernicious : Was it not an Errour about Justification that caused the Jews to miscarry eternally , viz. They being ignorant of God's Righteousness , went about to establish their own Righteousness , &c. Rom. 10. 3. 5. Because this Doctrine tends so much to the Honour of God , and the magnifying of his infinite Wisdom , and his Free Grace , and Mercy in Jesus Christ , and also to the abasement of the Creature : Was it not the Exaltation of the Glory of God in all his Attributes and Blessed Perfections , which was the result of that Glorious Counsel , held above between the Father and the Son , before the World began , in the bringing in and establishment of the Covenant of Grace ? What did God , as I may say , design or aim at therein● more than his own Glory , and to abase sinful Man ? And if so , how doth it behove us to see to our utmost to open the Channel , that this Sovereign Grace may run freely , and not be obstructed by the Mud or cursed Notions and Errors of Men's dark Minds , who seek to Eclipse the Doctrine of God's Free Grace ? 6. Because from this Doctrine doth proceed all the Hope we have of Eternal Life : Destroy this Foundation , and what can the righteous do ? I may say of Justification through the imputation of Christ's righteousness , as David speaks of the Covenant of Grace , This is all our Salvation and our Hope , &c. 2 Sam. 23. 5. If we come not to Heaven this way , I know no other ; for other Foundation can no Man lay , than that is laid , which is Jesus Christ , 1 Cor. 3. 11. 7. Because 't is a Doctrine that affords so much sweet and Divine Comfort to our Souls , when rightly understood and apprehended ; and I am perswaded 't is through the want of Light , and clear knowledge of this Doctrine , so many Doubts and Fears attend many Good Christians : For ( as I have told some of you lately ) divers weak Saints are ready to judge of their Justification according to the degree and measure of their Sanctification ; and can hardly be brought to believe , such vile Creatures as they are , who find such evil and deceitful Hearts , and so many great Evils and Infirmities in their Lives , can be Justified in the fight of God ; ( not that I ever denied that Sanctification and Holiness , is a Mark or Evidence of a Justified Person ; ) though I deny Justification to be a gradual Act , as Sanctification in us is ; or that a Person is not perfectly Justified until he is perfectly Sanctified , or actually delivered in him self from the pollution and defilement of all Sin ; for then it would follow , No Believer is actually Justified in this Life : But that which I intend , and hint at , is this , That if some weak Christians can but arrive to Holy and Spiritual Frames in Duty , and get power over their Corruptions , then they think they have good grounds to believe and hope they may be Justified ; as if it were ●nherent Grace and Holiness that Justifies them in God's sight . So much , briefly , as to the Grounds and Reasons which induced me to Answer the Call I had to insist upon this Text and Subject . Secondly , To proceed the more orderly , I shall give you the scope and coherence of the Text it self , for the better understanding the design and main drift of the Holy Ghost therein . And as to this we need go no further back than to the 9 verse of the 3 Chap. where the Apostle proves , that all Men , both Jews and Gentiles , are under Sin : What then are we better than they ? no , in no wise ; for we have before proved , ●oth Jews and Gentiles , that they are all under Sin , verse 9. This he confirms by the Scriptures of the Old Testament ; particularly , by that of David , There is none righteous no not one , verse 10. All Men , naturally , as considered under the Fall , are ungodly and vile in the sight of God ; and although the Jews thought themselves in a better condition than the Gentiles were , and boasted of their Knowledge and Sanctity ; the Apostle declares , they were notwithstanding abominable Sinners , and in no better State , but deceived themselves ; and that he might make this farther manifest , he proceeds more particularly to discover their wretched Pollution and Filthiness : There is none that understandeth , verse 11. 1. He shews that all the Faculties of the Soul are corrupted , viz. their Minds and Understandings are blind and darkned , being ignorant of God , or without the knowledge of his pure and spotless Nature , Justice , and Holiness : There is none that seeketh after God. 2. By this he shews also the Poyson and Venom that was got into the Will ; for as they have lost God , so they will not seek after him , like that of our Saviour , Ye will not come to me that ye might have Life , Joh. 5. 40. Now till a Man comes to see his own wretched and woful condition , and understands the Nature of God , and the Nature and Tenure of the Holy Law of God , he cannot discern that absolute necessity there is of a perfect and compleat righteousness to Justifie him in God's sight . 3. And that their Will and Affections are also depraved , and in like manner corrupted , he proceeds farther to cite what David in the same Psalm saith , viz. They are all gone out of the way , they are altogether become unprofitable , there i● none that doth good , no not one , verse 12. Now least any one Zealot should fansie himself in a good condition , and excluded from this black Indictment , and so in a Justified State , by his own righteousness , he confirms again his former Universal Charge , All are gone out of the way , they are altogether become unprofitable ; and therefore not one of them can be Justified . And as the Faculties of their Souls are corrupt , so the Apostle proceeds to shew the infection had seized on the Members of their Bodies ; therefore he saith , Their Throat is an open Sepulchre , with their Tongue they have used Deceit the Poyson of Aspes is under their Lips , verse 13. Whose Mouth is full of cursing an● bitterness , verse . 14. Their Feet are swift to shed Blood , verse 15. Both Tongues Lips , Throat , and Feet , are polluted and abominable , being Instruments o● unrighteousness . In verse 19. he seems to Answer , by way of anticipation , an Objection which the Jews might bring against what he had said , as if they should say , What you speak doth not concern us , but the prophane Gentiles ; we have the Law and that relieves us , and thereby we may be Justified ; to which he Reasons thus , to cut off all their Hopes , viz. Now we know that whatsoever the Law saith , it saith unto them that are under the Law , that every Mouth may be stopped , and all the World become guilty before God. By the Law is not only meant the Law as it was given to Israel in the Two Tables of Stone , but as the substance of the same Law was written in the Hearts of all Mankind ; the Apostle means the Law of the First Covenant which was broke by our First Parents , by the breach of which all the World became guilty before God originally ; and also by their actual Breach thereof for that neither Jews nor Gentiles lived without Sin : but contrariwise wer● guilty of the Breach of that Law , under which they lived : But although all the World were under the Law of the First Covenant , and had the same Law as to the substance of it , as a rule of Life ; yet the Jews had the upper hand of the res● of the World , by their having the Oracles of God committed to them , by which means they had greater advantages to come to the knowledge of Sin , and also by means of divers Figures and Prophecies to the knowledge of the Messias . But what of all this ? the Apostle shews them that the Law on which they rested , was so far from relieving them , that it served chiefly to convince them of their horrid guilt , and bound the Sentence upon them , so that they and all the World were subject to the Just Judgment of God , and under his Wrath and Curse . 2. And therefore he infers , that by the Law ( either as it was written in the Two Tables , or in the Heart , which the Gentiles had as well as the Jews ) no Man could be justified so , ver . 20. Therefore by the deeds of the Law shall no flesh be justified in his sight ; for by the Law is the knowledge of Sin. 3. But lest upon this , the lost World should be left under utter Despair , the Apostle proceeds to shew us there is a way found out in the infinite Wisdom of God , and according to his unspeakable Grace and Goodness , to deliver us from Sin and Guilt ; and so to justifie us before God ; and therefore he adds , but now the Righteousness of God without the Law is manifested , being witnessed by the Law and the Prophets , v. 21. Even the Righteousness of God , which is by faith of Jesus Christ unto all , and upon all that believe ; for there is no difference , v. 22. For all have sinned , and come short of the glory of God , being justified freely by his Grace , through the Redemption that is in Jesus Christ , v. 23 , 24. No wonder there is no difference , when both Jews and Gentiles lie under the guilt of Adam's Transgression , it being imputed to them , he being the common Head and Representative of the whole race of Mankind , Rom. 5. 12. And since also all of them partake of the same original Corruption or depraved Nature , inherent in them , from whence proceed all those actual Transgressions , by which means it appears that all come short of that glorious Image of God , in which they were at first created ; and also of the eternal Glory above : Yet to the praise of God's Grace , the lost World is not left in a hopeless Condition , God having sent his Son to satisfie the Law and Divine Justice , or to be a propitiation through Faith in his Blood , to declare his Righteousness for the remission of Sins that are past , through the forbearance of God , v. 25. 4. In the 27th Verse , he adds , a God-honouring , and a self-confounding Inference from what he had said ; Where is boasting then ? It is excluded . By what Law ? Of Works ? Nay , but by the Law of Faith. 5. And hence he draws another conclusion , viz. ver . 28. Therefore we conclude , That a man is justified by faith without the works of the Law ; and in the 4th Chapter he proceeds to prove his main Argument ; i. e. That a Sinner is justified by Faith without Works , by the Example of Abraham ▪ for if Abraham were justified by works , he hath whereof to glory , but not before God , chap. 4. 2. 6. This is the Apostle's Argument : if Abraham was justified by Works , he had somewhat whereby he might boast and glory ; but Abraham had nothing whereof to boast or glory ; and therefore he was not justified by Works . But to put it further out of doubt , he affirms what the Scripture saith ; viz. That Abraham believed God , and it was counted , to him for Righteousness , v. 3. 7. In the next place , he proceeds to prove this blessed Doctrine from the nature of Works and Grace , they being quite opposite , and contrary the one to the other . Now to him that worketh , is the reward not reckoned of grace but of debt , v. 4. If therefore it was granted , a Man could perform the condition of perfect Obedience ; yet he could not he justified . 1. Because all , ( as he had shewed before , ) have sinned . 2. Because there is no Reward as a due debt from God , because we can do no more than our Duty , we being the Lords , and all our Abilities and Services can ne'er make a reparation for the wrong we have done against the Law , and the Holiness , and Justice of God. And thus I come to my Text , ver . 5. But to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for Righteousness . To him that worketh not ; That is , worketh not , thinking thereby to be justified and saved . Though he may work ; i. e. lead a holy and righteous Life ; yet he doth it not to merit thereby ; nay , though he be wicked , and an ungodly person , and so worketh not , or hath no Moral Righteousness at all ; yet if he believeth on him that justifieth the ungodly , his faith is counted or imputed for righteousness : Not as a simple Act , or as it is a quality or habit , or in us , as the Papists teach ; ipsa fides , saith Bellarmine , censetur esse Justitia , Faith it self is counted to be a Justice , and it self is imputed unto Righteousness : No , nor in respect of the effects or fruits of it ; for so it is part of our Sanctification . But as it is a hand to take hold of , or receive , or apply Christ and his Righteousness . Manus accipientis , saith Dr. Downham , the hand of the Receiver is the Grace of justifying Faith : 'T is not Faith , but the Object and Righteousness Faith apprehends or takes hold of , that justifies the ungodly . 1. The Apostle doth not intend by these Words , That if a Man hath the Works here meant , he cannot be justified , unless he throws them away , and become openly wicked and prophane ; and so sin that Grace may abound : No , as the Apostle says , God forbid , Rom. 6. 1. But his meaning is , that the absence or want of good Works , or moral Righteousness , cannot hinder a Man's Justification , if he believes in Jesus Christ , though he be never so wicked and ungodly . That justifieth the ungodly . Every Man is ungodly before he is acquitted and justified , having till that very instant a great Mountain of guilt and filth lying upon him . Justifie ; 't is Verbum fore●se , a judicial Word , used in Courts of Judgment , or a Law-Term , which usually is opposed to Condemnation . And it signifies to absolve , to acquit from guilt , and accepting a Man as righteous , or to pronounce him just and righteous , or give sentence for him , Deut. 25. 1. , Prov. 17. 15. not the making a person inherently righteous ; but to count or impute Righteousness to one , that is in himself a Sinner , or as my Text , ungodly . Obj. But may be you will say , what ungodly ones doth God justifie : if it be an impenitent , ungodly one , how can you reconcile this Text with that of Solomon ; He that justifieth the wicked , and he that condemneth the just , even they are both abomination to the Lord ? Prov. 17. 15. 1. Answ . I answer ; 't is not meant of justifying of any ungodly Act of a wicked Person ; for God can as soon cease to be , as so to justifie the ungodly . 2. Nor Secondly , he means not justifying the person in his committing of any sinful deed ; for that is as opposite to God's holy Nature , and all one with the former . 3. Nor in the Negative , are they such ungodly ones that are righteous in their own Eyes , like as many of the Jews and Pharisees were , and Paul also before his Conversion , Phil. 3. 4 , 5 , 6 , 7. when a Persecutor . For although such who are Righteous in their own sight , are the worst of Sinners in the sight of God ; yet they are such whom God , while they retain that conceit of themselves , will never justifie : Christ did not come to call the righteous , but sinners to Repentance . There is , saith Solomon , a Generation pure in their own eyes ; yet are they not cleansed from their filthiness , Prov. 30. 11. Our Saviour compares this sort of Men to painted Sepulchres , who appear beautiful without , but are within full of dead Men's bones , and of all uncleanness , Matth. 23. 27. What pollution is more loathsome than the filth of a rotten and stinking Sepulchre ? The proud Pha●isee crys out , God , I thank thee I am not as other Men are , Extortioners , Vnjust , Adulterers , or even as this Publican : I fast twice 〈◊〉 the week , I give Tithes of all that I possess , Luke 18. 13. These Men boast of ●heir good Works , Prayers , and Alms-deeds ; but never saw their horrid ●ride , hardness of their Hearts , Unbelief , and cursed Hypocrisie : They make ●lean the outside of the cup and platter ; but are abominable inwardly in his eye ●ho beholds their hearts . These Men are wicked and ungodly , notwithstan●ing they look upon themselves to be Righteous ; and yet are not therefore ●he ungodly whom God will justifie . 'T is said , the Publican who cried , Lord ●e merciful to me a Sinner , went away rather justified than the proud Pharisee . 4. And in the fourth place , neither are they such wicked and ungodly ●nes , who though openly prosane and wretched Creatures , such that love , and ●ive in Sin ; yet glory presumptuously of Christ's Death , and say , through ●im they hope to be saved : They believe in Christ ; and therefore do not ●oubt of their Salvation ; Faith is one thing , and Presumption is another . I ●m afraid , Brethren , that this conceit and delusion of the Devil sends daily many thousands to Hell ; because God hath abounded in his Grace , they abound 〈◊〉 Sin and Wickedness , and presumptuously trust to lying Words : These un●odly ones are not the persons which God doth justifie ; but rather positively ●ondemns in his Word , and will condemn for ever , unless they believe , truly ●elieve in Jesus Christ . 5. Therefore in the Fifth place , they are such ungodly ones in the Affirma●●ve , who do see themselves to be ungodly and vile ; they are such , whom God brings to see their Sickness , to feel themselves wounded , who find them●elves lost and undone ; nay , though some of them may like Paul be blameless , 〈◊〉 respect of the outward Acts of Sin ; yet by the coming of the Commandment ●ith powerful Convictions , sin revives and they die , Rom. 7. They see the pol●tion of their Hearts , and the pravity of their Nature , and behold themselves ●e worst of Men. Though some others may be indeed guilty of gross Acts of Sin , or notorious Transgressors , even just until that very instant that they hear the Gospel preached , and have done no Acts of Righteousness ; yet if they believe on Jesus Christ , or throw themselves by an Act of saving Faith on the Blood and Merits of Christ , they are immediately justified ; for let Men have moral Righteousness , or no moral Righteousness , they are all ungodly in God's sight , till they believe ; and at that very instant they do believe , they are accounted righteous through the Imputation of Christ's perfect Righteousness : For as a Man 's own Righteousness cannot further his Justification , or conduce or add thereto ; so his Sin and Ungodliness cannot hinder or obstruct his Justification ▪ if he truly believe on him who justifies the Ungodly . My Brethren , do not mistake ; a Man seeing himself wounded doth not heal him , though it may , and does put him upon seeking out for healing ; so a Man seeing himself a Sinner , doth not render him Righteous . Nothing renders a Man righteous to Justification in God's sight , but the Imputation of the perfect Personal Righteousness of Christ , received only by the Faith of the Operation of God. When I was a Lad , I was greatly taken with a Book , called The flowing of Christ's Blood freely to Sinners , as Sinners . O , my Brethren , that 's the Case , that 's the Doctrine which the Apostle preaches ; you must come to Christ , believe on Christ , as Sinners , as Ungodly ones , and not as Righteous , not as Saints , and Holy persons , The whole need not a Physician , but they that are sick . The Thief on the Cross , as a Sinner , cry'd out , Lord remember me , &c. and the Jaylor as a Sinner , cry'd out , Sirs , what must I do to be saved ? So much , as to the Explanation of the Terms of the Text ; in which you have three parts : 1. A Negative Proposition , But to him that worketh not . 2. An Affirmative Proposition , But believeth on him that justifies the ungodly . 3. The Conclusion from hence , His faith is counted ( or imputed ) for Righteousness . The Observations I shall take notice of from the Words , shall be but two . 1 Doct. That all Works done by the Creature , are quite excluded in point of Justification of a Sinner in the sight of God. 2. Doct. That Justification is wholly of the free Grace of God , through the Imputation of the perfect Righteousness of Jesus Christ by Faith. I purpose to begin with the first of these Points of Doctrine , and then come to speak to the second . 1. But before I proceed , I shall shew you divers false and erroneous Principles ▪ which Men have sucked in , in and about the great Doctrine of Justification . 2. I shall then prove the Point , viz. That all Works done by the Creature are quite excluded in point of Justification of a Sinner in God's sight . 1. I shall begin with the Papists , who hold that Men are Justified by inherent Righteousness , by Good Works , and not by Faith only , affirming Good Works to be meritorious , or that Men thereby deserve Eternal Life ; nay , ●hat a Man may perfectly fulfil the Law of God , though he cannot live without Sin : But to mend the matter , Bellarmine's Argument is , That Venial Sins , of which he denies not , that all are guilty ; yet they do not hinder a Man from ●eeping the Law perfectly : The foolishness of which distinction is easily ●iscerned ; for if they be Sins which he calls Venial , then they are the Transgression of the Law , and he that transgresses the Law doth not keep it perfectly , but contrariwise breaks it , and so is accursed , cast , and condemned by 〈◊〉 : But they affirm , that a Man may not only , by his Good Works , merit for himself ; but also may do more than is commanded , or may do Works of ●upererogation , or do more than his Duty . 2. The second sort I shall mention are the Socinians , who deny the Deity of the Son of God ; and from hence deny also the Satisfaction of Christ , because the latter depends upon the former : It was from the dignity and excellency of Christ's Person , he being God as well as Man , that his Sacrifice ●ad such infinite value and worth in it , that by one single payment ( as I may 〈◊〉 say ) he made such a full compensation to the Law and Justice of God : But ●●ey erring in those two grand Points of Christian Religion , run into the ●hird , and deny the imputation of Christ's Personal righteousness to us in ●ustification . And indeed it seems to me that this sort of Men assert that Justification of the Sinner , is nothing more than God's pardoning him freely by ●is Mercy , and that only as a simple act of his own Mercy and Grace , without ●espect had to the Satisfaction made for our Sins by Jesus Christ , by which act of God's pardoning Grace they affirm the guilt of Sin that binds the Sinner ●ver to punishment is taken off , and so he is acquitted and delivered from Eternal Wrath ; but could this be admitted which they affirm , why should God ●end his beloved Son into the World to be a Sacrifice for Sin ? For could not God , without that Glorious Fruit of his infinite Goodness , have pardoned and acquitted us , and never have suffered his Son to have underwent such pain and ●orrow for us , which indeed he did ? 3. Another sort there be , which are those called Arminians , of which ●here are many of late Times . I find one of them does affirm , That though the Works of the Law are excluded from justifying the Sinner in the sight of God ; yet Gospel Works are not : So that they ●nclude Love to God , Acts of Mercy , and other Gospel Duties , and Obedience in ●oint of Justification , as well as Faith , or joyn Good Works done under the Gospel and Faith together ; and this plainly appears by what Mr. William Allen hath wrote in his Book , called , A Glass of Justification . See p. 18. These are his Words , viz. It is no where , neither in Words nor Sence , said , but he that ●oveth not , but believeth on him that Justifieth 〈◊〉 Vngodly , his Faith , is counted to him for righteousness . Sure this Man forgot that Love to God was one great thing the Law commanded : Were not the Israelites , or the People of the Jews , under the Law , to do all they did in Love to God ? Thou shalt Love the Lord thy God , with all thy Heart , and with all thy Soul , and with all thy strength , &c. He proceeds to blame our Protestant Writers , in asserting Justification by Faith alone , without Works . Brethren , although we do not oppose Faith to Love ; as if Faith , that is of the right Kind , can be without Love to God ; yet we say , 't is Faith and not Works ; not love , nor Deeds of Mercy , nor any other Gospel Duties , or Obedience , that is counted to us for righteousness . And why to Faith only ? Because that Grace only carries us out of our selves to another for righteousness , i. e. to Jesus Christ . 4. The same sort affirm Faith doth Justifie the Sinner ( as far as I can gather ) as it is the act of the Creature , God accepting of that internal act of the Soul , according to his good pleasure , to Justification ; not having respect so to the Object of Faith , as that the matter thereof is Christ , perfect righteousness , and the form or formal Cause of it , the Imputation thereof , to such who believe in Jesus ; but that it hath pleased God to appoint or ordain Faith , in respect of it self , to that end and purpose ; namely , to Justifie the Sinner . Of this sort are the Dutch Arminians , in pursuance of their main Doctrine of Free Will ; they exalt Man's Works , and therefore affirm , that he is Justified , not by Christ's righteousness , but by his own Faith ; God having required of him , instead of full Obedience to the Law of Works , that now he should believe on his Son ; and that for so doing he should be Justified and saved , as he should have been before for perfect Obedience : So that with this sort ( as one observes ) Faith is that righteousness for which we are Justified before God. Moreover , they tell us , that Faith is a belief of the Truth of the Gospel , so as to live according to it ; thus it includeth , and not excludeth Works ; and that Faith and Works , or Obedience to the Gospel , is our righteousness for which we are Justified and saved . At the same time you must remember that they do not own Faith to be the Gift of God , or a Grace of the Holy Spirit ; but that which the Creature has power , when the Gospel is Preached , to act by common assistance , and influences , he hath power to do , and perform , as any other Duties of Religion , as to Pray , hear the Word , &c. And thus they make the whole stress of Man's Salvation ( after all that Christ hath done ) to depend upon the depraved and corrupt Will of the Creature ; and faith ; such a condition of Justification and Eternal Life , as may or may not be performed , which , if true , it might so fall out , that not one Soul might be saved , notwithstanding the precious price , paid by Jesus Christ to redeem them ; for by the same purity of Reason one Man may resist the offers of Grace , and not believe in Christ , or exert that power every Man may as well do 〈◊〉 too . See Mr. Troughton's Luther us Redivivus , p. 2. 5. Some also there be , who affirm , that Justification consisteth in our being perfectly and inherently Holy , by the Spirit , Light , or Christ within ; and that no ●an can be Justified , unless he be in himself perfect without Sin. These Men , for all their late pretences , in talking of Christ's righteousness ; yet 〈◊〉 evident those who assert this Doctrine say , God doth not accept any , where there is any failing , or do not fulfil the Law , and Answer every demand of Justice , Edw. Burroughs Works , 14 Queries , p. 33. And another of their chief Teachers saith ; That Justification by the righteousness of another , or which Christ fulfilled for us , in his own Person , wholly without us ; we boldly affirm ( saith he ) to be a Doctrine of Devils , and an Arm of the Sea of Corruption , which doth now Deluge the World , Pen ' s Apol. p. 148. And again he says , It is a great Abomination to say God should condemn and punish his innocent Son , that he having satisfied for our Sins we may be justified by the imputation of his perfect righteousness , Pen ' s Sandy Foundation , p. 25. And then afterwards speaking of that Text , Rom. 2. 13. Not the Hearers of the Law are Just before God , but the Doers of it shall be Justified . From whence , saith he , how unanswerably may I observe , that unless we become Doers of that Law which Christ came not to destroy , but as our Example to fulfil , we cannot be Justified before God ? Nor let any fansie that Christ hath fulfilled it for them , as to exclude their Obedience from being requisite to their Acceptance , but only as their Pattern , Pen ' s Sandy Foundation , p. 26. No marvel they Preach up a sinless Perfection to be attainable in this Life , or that Men may live and not Sin at all , since without an actual Obedience in our own Persons to the Law in every part and branch of it , no Man can be Justified in the sight of God. We say there is no Man can be Justified , but by a compleat and perfect righteousness , either inherent in us , or imputed to us ; but 't is evident , by what I have already shewed , no Man hath such a righteousness in himself ; there being none that doth good , and sinneth not ; if we say we have no Sin , we deceive our selves , and the Truth is not in us , 1 Joh. 1. 8. Paul cryed out , When he would do Good , Sin was present with him , Rom. 7. Besides , if a Man could live and Sin not , yet he could not thereby be Justified , because all have sinned , and broke God's Law , who shall therefore satisfie for , and pay off the old score . 6. Another sort there be , that hold , that some things must be done by the Creature , not only to prepare for , but to procure Justification , not believing they can have this Wine and Milk , without Money and without price , Isa . 55. 1 , 2. or something of their own . They think they must make themselves clean , and then come to Christ to be washed , and Justified . 7. There are others of late , as well as formerly , who by too many are looked upon to be true Preachers of the Gospel , and Orthodox Men , who are strangely tainted with that poysonous Notion , which brings in sincere Ob●dience unto the Gospel , as joyning it with Faith in point of Justification . Thus I find they express themselves , viz. That Faith and Obedience are Conditions of the Gospel , or of the Covenant of Grace , as perfect Obedience was of the Covenant of Works ; and that Christ hath purchased by his Death , that this new Covenant should be made with us , viz. That if we would believe and obey the Gospel , we should be pardoned and saved , &c. Therefore that for which we are Justified and saved , is our Faith and Obedience ; and so far as I can gather , the Faith they speak of doth not respect the taking hold of Christ's Righteousness , &c. but the Belief of the acceptance of our Person 's Holiness , and sincere Obedience to the Gospel , through Christ , to our Justification ; Christ having taken away , by his Death , the rigour of the Law of the First Covenant , which required perfect Righteousness in point of Justification , and hath made the terms of our Justification easier , viz. instead of perfect Obedience , God will now accept of imperfect Obedience , if sincere , and acquit us from Condemnation , and receive us to Eternal Life . Now such , who have always been looked upon as sound in this great Fundamental Point of Justification , believe and teach , Christ came not to destroy the Law , but to fulfil it , and in our Nature , and stead as our Head Representative and Surety , to do and perform the terms thereof ; I mean the Law of Works , which we had broken , and by his Death made a full compensation to the Justice of God for our breach of it , whose Actual and Passive Obedience , or Righteousness , is imputed to all who believe in him . We say Obedience supposeth a Man Justified ; but these Men say , that Obedience concurs with Faith to Justifie , or is part of our Righteousness to Justification : We affirm , as a Worthy Divine Observes , that Faith alone perfectly Justifies , by trusting in the Righteousness of Christ ; so that there is no Condemnation to them who are in Jesus Christ , Rom. 8. 1. or truly believe in him ; but they teach that Faith and Obedience Justifie only , as the Conditions of the Gospel , i. e. as thereby we doing what the Gospel requires of us ; and so we are Justified , or accepted , so far as our Faith and Obedience go , and no farther ; and when they are perfect at Judgment , we shall be perfectly Justified ; so that they render our Justification to be as imperfect as our inherent Personal Holiness or Sanctification is imperfect ; or to give it in the Words of a Learned Writer , they intimate , while we are imperfect our Justification is imperfect also ; and if our Faith and Obedience be interrupted or utterly lost , Justification is interrupted and utterly lost likewise ; nor is it any wonder our Justification should be look'd upon by them to be imperfect , while any Imperfections remain in us , if the perfect Righteousness of Christ , be not the matter of our Justification , or that which does Justifie us in God's sight ; and on the other Hand 't is impossible , if we are Justified and accepted as just Persons , and graciously acquitted by the Righteousness of Christ , there should be the least stain , imperfection , or spot , in our Justification ; but that Christ must needs say of such , in respect of Justification , as he doth of his Spouse , Thou art all fair , my Love , and there is no spot in thee , Cant. 4. 7. And how should it be otherwise , since therewas no spot nor blemish found in him . Mr. Baxter , in his Fourth Proposition , in his Preface to D. Tully , saith , that this Condition ( viz. the Covenant of Grace , by which we have right to the benefits of it ) is our Faith [ mark it ] or Christianity , as it is meant by Christ in the Baptismal Covenant , viz. to give up our selves in Covenant , believing in God the Father , Son , and Holy Ghost , renouncing the contraries ; and that though this consent to the Christian Covenant ( called Faith alone ) be the full Condition of our first Right to the Benefit of that Covenant ( of which Justification is one , ) yet obediential Performances , and Conquest of Temptations , and Perseverance , are secondary parts of the Condition of our Right , as continued and consummated ; he saith for Faith to be imputed to us for righteousness , Rom. 4. 22 , 23 , 24. Is plainly meant , that God , who under the Law of Innocency required perfect Obedience of us to Justification and Glorification , upon the Satisfaction and Merits of Christ , hath freely given a full Pardon and Right to Life to all true Believers ; so that now by the Covenant of Grace , nothing is required of us to our Justification , but Faith , all the rest being done by Christ ; and so Faith in God the Father , Son , and Holy Ghost , is reputed truly to be the condition on our part , on which Christ and Life by that Baptismal Covenant is made ours . Observe , here is not a Word concerning Christ's Righteousness , or Faith in him for Righteousness . And hence worthy Mr. Troughton citing this passage of Mr. Baxter saith , By this Author , 't is not Christ's Righteousness apprehended by Faith , justifieth us ; but Faith it self , as including Obedience , i. e. the belief and practice of the Christian Religion is our Righteousness , by , and for which we are justified and accepted , Luth. Red. p. 8. Moreover , 't is worth noting to observe how Mr. Baxter seems to lay the whole stress of our first Justification to what is promised in our Baptismal Covenant , wherein we profess Faith in God the Father , Son , and Holy Ghost ; sure he might with much ease have foreseen that such who entered into that Baptismal Covenant in the Primitive , Apostolical Days , were such who before they were admitted thereto , were required to believe : And if true Subjects were all justified before they sign'd that Covenant , the Jailor who cried out , Sirs , what must I do to be saved , was by St. Paul required to believe on the Lord Jesus , with a Promise upon his so doing of being saved : Though I deny not , but that Faith in God the Father , and in the Holy Ghost , is injoined as well as Faith in the Son ; yet 't is Christ who is the immediate Object of our Faith , and that too as he was crucified for us , and bore our Sins , or was made sin for us , that we might be made the righteousness of God in him . And 't is by him that we come to God , and believe in God , and are justified and accepted of God , other foundation ( of these things ) can no man lay . But Mr. Baxter speaks nothing of this , but of a Faith in general in God the Father , Son , and Holy Ghost ; which Faith he says is reputed truly to be the Condition on our part on which Christ and Life by that Baptismal Covenant is made ours , till I met with this passage of Mr. Baxter's . I did not so well understand what Mr. Daniel Williams means by those Assertions of his in his late Book , called The Vanity of Youth , p. 130. 131. who answers these Questions following , viz. What doth the Covenant bind thee to ? ( meaning the Baptismal Covenant ) . Answ . To be the Lords in a sincere Care to know , love , believe , obey , worship , and serve him all my days , and to depend on God through Christ for all Happiness , Ezek. 16. 8. Rom. 12. 1. Rom. 6. 4. Quest . What if a Child through the love of Sin , or vanity of Mind , will not agree to this Covenant when he is capable ? Answ . He then rejecteth Christ our Saviour , and renounceth the Blessings of the Gospel . Quest . Is it a great Sin to refuseth agree to the Covenant to which thy Baptism engaged thee ? Answ . It 's the damning Sin , and the heart of all Sin. I suppose Mr. Williams , and Mr. Baxter were of the same Faith and Judgment . If you will know what the Terms and Condition of the Covenant of Grace are , which must be performed by us that we may be justified , both these Men tell you , ( though the latter more fully ) 't is to make good this Baptismal Covenant , viz. sincerely to love , believe , obey , worship , and serve the Lord ; so that Faith alone as it receives Christ , or helps us to fly to Christ , and relie on Christ , is not the alone way or condition ( if it may be so termed ) on our part in order to actual Interest in Jesus Christ , and Justification ; but also the whole of Gospel-Obedience and Holiness , they make to he as absolute Conditions in order thereunto , as Faith. Sirs , we deny not but that Obedience and Personal Holiness is necessary to Salvation , or in order to a meetness for an actual Possession of Heaven : But we must exclude all inherent Holiness or Works of Obedience done by us , in point of Justification , Pray mind my Text , But to him that worketh not , but believeth . But if it be not as I affirm concerning these Men , how can Mr. Williams call the non-performance of the Baptismal Covenant , the damning Sin , and heart of all Sin. Observe the very same damning Evil , which the Holy Ghost charges on the Sin of Unbelief . In the New Testament , Mark 16. 16. John 3. 36. he charges on the non-performance of his true Condition of Justification , and Eternal Life ; i.e. this Baptismal Covenant : All Sin ( I grant ) is damning in its own Nature , every Sin being a breach of God's Law , exposes to God's Wrath and Curse : But the not agreeing to , or non-performance of this Covenant ( he making this the Condition of the Covenant of Grace ) he calls , by way of Eminency , the damning Sin , and heart of all Sin. If this Man preaches Christ , or the glorious Gospel , I am much mistaken . Besides , our Baptismal Covenant is not a sign of that Faith and Holiness we should afterwards obtain ; but 't is an outward sign of that inward Grace we have ( or ought to have when baptized ) i.e. 't is a sign that we are dead to Sin , to the World , to the Law , and to our own Righteousness : How shall we ( saith the Apostle ) who are dead to Sin , live any longer therein , Rom. 6. 4. Know ye not , that so many of us as were baptized into Jesus Christ , were baptized into his death , v. 3. Therefore we are buried with him by Baptism into Death ; that like as Christ was raised up from the dead by the glory of the Father , so we should walk in newness of Life . These Persons who were baptized , being true Believers , were in a justified State ; and though 't is true , they by their Baptismal Covenant promised to walk in newness of Life ; yet the neglect of this is no more called the damning Sin ; nor is the performance of it that Righteousness they desire to be found in to Justification . But 't is evident , these Men place Obedience and Personal Holiness in the place of Faith , and the non-performance of that inherent Holiness and Obedience in the room of Unbelief ; though we grant without Holiness no Man shall ever see the Lord ; yet 't is not for that , or thereby we are justified , and shall be saved , but by the Personal Righteousness of Jesus Christ . But to proceed as a further Confirmation , that these Men deny that the Righteousness of Christ , as 't is apprehended or received by Faith , is that alone through which we are justified , I might here cite another Author , Mr. Truman Grand Prop●iation , p. 30. 86. who paraphrasing on those Words , Rom. 3. 26. That he might be just , and the Justifier of him that believeth in Jesus . He saith , That he that is of the Faith of Jesus , or of the Christian Faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And concerning the Effects of the Death of Christ , or his Satisfaction , he saith , It was only this , that the Obstacle being removed ( viz. offended Justice ) God might be at liberty to act in the pardon of Sinners , in what way and upon what Terms he pleased . The immediate Effect is , that God might be just , though he should pardon Sinners , that he might pardon Silva Justitia , not , that he must pardon , come what will of it , or be unjust . And further , to exclude Christ's Righteousness from being the Matter of our Justification ; ( saith Mr. Troughton ) he saith , that in our Redemption , we 1. are not properly to be looked upon as Debtors , nor God properly as a Creditor , but as a Governor and Legislator , we as Subjects ; and that Christ acted not the part of a Surety ( though he be once figuratively so called ) but of a Mediator expiating Guilt , and making reparation to Justic● some other way than by the Execution of the Law ; yea , endeavouring that the legal threat might not be executed by making amends , for the non-execution of it . 2. The Sufferings of Christ were not properly an Execution of the Law ( though they may figuratively be so called ) but a Satisfaction to Justice . And further , that it is contrary to Scripture and Reason , to hold that Christ's fulfilling of , and Obedience to the Law is accounted 〈◊〉 , as if Believers had fulfilled and obeyed the Law in his doing it . 1. And thus these Men go about to shake , if they could , nay , overthrow the great Article of our Faith , and glorious Doctrine of Justification , as it hath been generally received by all Orthodox Christians in every Age of the Church clearly denying that which Christ did and suffered , he did and suffered as a common Person , as a Head , Surety and Representative for all the Elect ; but that he did all meerly as a Mediator , viz. as one endeavouring to compose the difference betwixt God and Sinners . 2. Not that he fulfilled the Law of Works for us in our stead ; but that he fulfilled the peculiar Law of a Mediator . 3. That Christ by undergoing the Curse of the Law delivered Mankind from the Curse ▪ thereof ; and by his active Obedience unto the Precepts of it , purchased Life for them , which the Law promised with other super-abounding additional Blessings ; but rather give Man a new and a milder Law of Grace or Terms of Life , according as the Father and the Son should , or did agree . And only gave to God a valuable Consideration or Recompence , that he might justly wave and not execute the Law of Works ; but give Man a new and milder Law of Grace , or Terms of Life ; which clearly tends in a great measure to destroy , or make void the Law , instead of making it honourable , by Christ's perfect Conformity to it , in our Nature and Stead ; nor can the Righteousness of the Law be said to be fulfilled in us ( if what these Men say be true ) that is in our Nature , or as some read it for us ; and indeed if Christ's Obedience and Suffering in our room and stead , hath not delivered us , who believe from the Curse of the Law. Doubtless , we are all under the said Curse still , and so must remain for ever . Nor can I see why Christ should take our Nature upon him , were he not substituted in our stead , as our Surety to do and suffer . Besides , how can our Sins be said to be laid upon him , or imputed to him , and his Righteousness imputed to us , were he not put in our stead to do and suffer for us . If that Righteousness which satisfied the Law of Works , doth not justifie us , I know not how we can be justified . Nor can I see how the Honour of God in his infinite Justice and Holiness , and the Sanction of the Law , is repaired by this Doctrine . But more of this hereafter . 4. These Men do not say that the Righteousness of Christ , whereby he fulfilled the Law , is imputed to us , who believe , to justifie us in God's sight ; tho' for that Righteousness-sake , God grants us pardon of Sin , and hope of Eternal Life . But rather ( so far as I can gather ) that Christ's Righteousness or Obedience is not imputed to us , for which we should be justified and accepted , as being an Obedience due to the Law of the first Covenant ; but to his own peculiar Law of a Mediator : But yet so , that Christ's Obedience did merit or purchase ; i.e. that God should appoint Men new and easier Terms of Life , instead of perfect Obedience , and Death for the failure of that Obedience . Thus having given you several dangerous , and corrupt Notions of Men about the great Point of Justification , I shall proceed to give you in the last place the true Description , Notion , and Definition of it , according as it hath been , and is asserted generally by all sound Christians and faithful Men. Eighthly , This is that which we say ; i.e. That Justification is an absolute Act of God's most sovereign Grace , whereby he imputeth the compleat and perfect Righteousness of Jesus Christ to a believing Sinner , though ungodly in himself , absolving him from all his Sins , and accepting him as righteous in Christ . We affirm that Justification is the Acceptance of a Sinner with God as righteous , through the Righteousness of Jesus Christ imputed to him ; not that Justification is nothing more but the pardon of Sin , or the not , or non-exacting the Punishment of Sin , due for the breach of the Law of Works , and the acceptance of a Man , so far as he performeth the New Condition of sincere Obedience . But we affirm that believing Sinners are made Partakers of Christ's Righteousness , and the benefits of it ; and that by Faith alone , as that by which we wholly fly to him for Righteousness , and trusting in the promise of Life for his Sake and Merits . Not that Faith , as one observes , in the whole Latitude , is believing and obeying the Gospel , by which we are made Partakers of the benefit of Christ in his Obedience to his own Law ; and , in that he having purchased this Grant or Law , i.e. that they which obey him should be justified and saved , and not that Christ's Obedience shall or doth save them . We believe , and teach that by Christ's Righteousness imputed , he that believes is perfectly justified , and is free'd from the Curse of the Law , and accepted , and accounted righteous in the sight of God , and hereby hath a certain Title to Eternal Life . Not that our Justification or Right to Life dependeth wholly upon our Obedience , as the Condition to which it is promised , and we only put into a condition or state of Life imperfect , and subject to change as Obedience it self is : And so that we are not perfectly justified till our Obedience be perfected , which is the Doctrine some Persons of late preach ; for as sure as God justifies us , so sure will he save and glorifie us , Rom. 8. 30. Thus having made our way clear , and removed some Stumbling-blocks , I shall now proceed to shew , that all Works done by the Creature are utterly excluded in point of Justification in the sight of God , which must be my business the next day , the time being gone . I shall therefore conclude with a word or two of Application . 1. The First shall be a use of Caution to both Saints and Sinners , to take heed who you hear ; it greatly concerns you ; for the Times are perilous , the Devil is endeavouring to strike at the Root , even at the Foundation it self , beware lest you are deceived and carried away with those poisonous and abominable Doctrines that are fomented at this present time in and about this City . We ought to keep clean from all Errors ; but especially such as are Capital ones . I am afraid many good Christians are not sensible of the sad danger they are in . I cannot see but that the Doctrine some Men strive to promote , is but little better than Popery in a new Dress . Nay one of the worst branches of it too , shall any who pretend to be true Preachers of the Gospel , go about to mix their own Works or their sincere Obedience with Christ's Righteousness ; nay , to put their Obedience in the room and place of Christ's Obedience , as that in which they trust and desire to be found ? 2. Let me exhort you all to stand fast in that precious Faith you have received ; particularly about this great Doctrine of Justification , give your selves to Prayer , and to the due and careful study of God's Word . And beware lest ye also being led away with the error of the wicked , fall from your own stedfas●ness , 2 Pet. 3. 17 , 18. But grow in Grace , and in the knowledge of our Lord and Saviour Jesus Christ . To him be Glory both now and for evermore . Amen . JUSTIFICATION without WORKS . Rom. IV. 5. But to him that worketh not , &c. I have already opened this Text of Scripture , and gave you an account of the Scope and Coherence thereof at large ; and then observed two Points of Doctrine therefrom . First , That all Works done by the Creature are quite excluded , in Point of Justification of a Sinner in the sight of God. THE last Day , I shewed you divers erroneous Principles held by some Men about the Doctrine of Justification . I shall trouble you with no Repetition of what we have said ; but proceed to what was then propounded to be further done ; which is to give you the Scripture Proofs and Arguments to confirm the Truth of the first Point of Doctrine ; viz. That all Works done by the Creature are quite excluded , &c. 1. My first Argument shall be taken from the very Letter and express Testimony of the Holy Scripture , Rom. 3. 27. Where is boasting then ? It is excluded . By what Law ? Of Works ? Nay , but by the Law of Faith. This Text almost in so many Words confirms this Proposition ; if all boasting is excluded , all Works are excluded : But more of this hereafter . See Rom. 4. 2. If Abraham were justified by Works , he had whereof to glory , but not before God. If he had been justified by Works , he had whereof he might glory ; but he had nothing to glory in before God. Therefore he was not justified by Works , v. 6. Even as David describeth the Blessedness of the Man unto whom God imputeth Righteousness without Works . He brings in David to confirm this great Gospel-Truth Psal . 32. 1. And the David doth not use the very same Words , as here expressed by the Apostle ; yet they are Words of the same Purport , the sence and meaning of David is the same . I wonder at the boldness of some Men , who affirm the Word Imputation of Righteousness is no where to be found in the Scripture . Doth not the Apostle plainly and positively assert that God imputeth Righteousness to● Man , and that too without Works . See Ga● . 2. 16. Knowing a Man is not justified by the Works of the Law , but by the Faith of Christ . Knowing ; That is , being sure and certain of this , this is a Doctrine ( as if he should say ) we are well grounded in , and confident of , That a Man is not justified by the Works of the Law ; Works do not justifie or declare us righteous in the light of God : So Eph. 2. 8 ; 9. By Grace ye are saved through Faith , and that not of your selves ; 't is the gift of God ; not of Works , lest any Man should boast . Here it is again in the Affirmative , it is by Grace ; and also laid down in the Negative , not of Works , and the Reason subjoined . To these Proofs of Holy Scripture , I might mention That in Phil. 3. 8 , 9. Yea doubtness , and I account all things but loss for the Excellency of the knowledge of Jesus Christ my Lord , for whom I have suffered the loss of all things , and do count them but dung that I may win Christ , and be found in him , not having my own Righteousness which is of the Law , ●ne that 〈◊〉 is through the Faith of Christ the Righteousness which is of God by Faith. What was it Paul accounted but Dung , and gave up for Loss ? Why , he tells you it was whatsoever he accounted once for gain , or did esteem of , and rested upon ; viz. all his own Righteousness , while he was a Phar●see , and all his other external and legal Privileges , which in times past he gloried in ; but now they were nothing to him : He saw no Worth or Excellency in them ; but wholly threw himself on Christ , and on his Righteousness for Justification . I count now at this very time all the Righteousness I have ( he speaks in the present Tense ) but as dung , that is , in comparison of that Righteousness , which doth and must justifie him in God's sight , in which he would be found now , and at Death and Judgment . Compare this Text with that in Tit. 3. 5. Not by works of righteousness that we have done , but according to his Mercy he saved us . Obj. But perhaps some will object , that the Apostle in all these places only excludes the works of the Law. Answ . 'T is evident he excludes all Works done by the Creature , either before Grace , or after Grace , as well Works of Obedience to the Gospel as to the Law. Pray observe , not by works of righteousness that we have done . We that are Saints , we who profess the Gospel ; nay , such Works , which God hath prepared or ordained that we should walk in them , Eph. 2. 9 , 10. Good Works done by Saints and godly Persons cannot justifie them in God's sight . Were not the Galatians Christians and Professors of the Gospel , who held without Faith in Christ , no doubt , that they could not be justified ? But yet were so far fallen from the true Faith , as to look to be justified also by the Law , or by their Obedience to it ; or by an inherent ▪ Righteousness , which the Apostle 〈◊〉 opposed . Works are indifferently mentioned , as being excluded ? He that is said to be justified by faith , is said not to work ▪ but to have a Righteousness imputed ; therefore all works are excluded in this respect ▪ 2. If all Works were not excluded ; then there would still be the same cause or reason to glory , or to boast ; be they either Legal or Gospel work● : but since all boasting is excluded , all Works are excluded : It signifies nothing what Works they are , if the reason of their Exclusion be but considered ; which is to take away all manner of boasting , and to abase the Creature , and wholly to magnifie God , and exalt Free Grace . 3. Moreover the like Debt would be due to us ; For to him that worketh , is the reward not reckoned of grace but of debt . What though some of my Works doth not make God a Debtor to me ? Yet if any Works in this case are not excluded , God would still become a Debtor to me , which is inconsistent with the Doctrine of Free Grace . 4. If Works going before Justification , are excluded from being any cause thereof ; then much more those Works that follow Justification ; for Causes ( as one well observes ) do not use to follow after , but go before their Effects , at least in order of Nature . 5. If Works justifie , they must of necessity be good Works ; but Works done before Faith , or without Faith , are not good Works ; for whatsoever is not done of Faith is Sin , and are dead Works . Neither can the Fruit be good , as our Saviour saith , while the Tree is bad , Every evil Tree bringeth forth evil fruit ; But every Man before he is justified is like an evil Tree , and therefore can bring forth no good Fruit , no good Works ; wherefore all Works , 't is evident , before Faith and Justification , are utterly excluded . 6. Furthermore , the Apostle speaketh of all Men , whether converted or unconverted , that 't is not of Works , or Works done by them , or either of them , that they are justified , or saved , but by grace ; we are justified by grace , and not by Works ; all Works are opposed ( by the Apostle ) to Grace , therefore all Works are excluded . From hence take this Argument . That Doctrine that gives the Holy Scripture the Lie , is false and to be rejected . But the Doctrine that mixes any Works of Righteousness done by the Creature with Faith or the Free Grace of God , in point of Justification , gives the Scripture the Lie ; therefore that Doctrine is false , and to be rejected . 2 Arg. That all Works done by the Creature , are utterly excluded in point of Justification , appears from the different Nature of Works , and Grace ; 't is positively said , we are justified by Grace . Now Grace and Works ( let Works be of what sort they will ) are directly contrary the one to the other . See Rom. 11. 6. And if it be of Grace , then it is not of Works , otherwise Grace is no more Grace ; but if it be of Works , then it is no more of Grace , otherwise work is no more work . There is no mixing Works and Free Grace together , but one of these doth and will destroy the Nature of the other ; and as it holds true in Election , so in Justification : If Justification was partly of Grace , and partly by Works done by the Creature , or from foreseen Holiness and sincere Obedience done by us ; then Grace is no more Grace , or Works no more Works : For whatsoever proceeds of Grace ( as our Annotators observe ) that cometh freely , and is not of Debt , But whatsoever cometh by Works , that cometh by Debt ; but now Debt and Free Grace , or that which is free and absolutely by Grace , and that which is by Desert , are quite contrary things ; therefore to say Men are called and justified , partly by Grace , and partly by Works done by the Creature , this were to put such things together as cannot agree ; for 't is to make Merit no Merit , Debt no Debt , Work no Work , Grace no Grace ; and so to affirm and deny one and the same thing . From hence take this Argument : That which is of the Free Grace of God , is not by any Works done by the Creature . But Justification is of the Free Grace of God ; therefore not by any Works done by the Creature . That being justified by his Grace we should be made Heirs according to the hope of Eternal Life , Tit. 3. 5. From hence rises all the hopes we have of Salvation ; 't is by , or according to the Free Grace of God , through the Merits of Jesus Christ alone . 3 Arg. My third Argument , to prove all Works done by the Creature are excluded in Justification , is this , viz. Faith is the way prescribed in the Gospel in order to Justification ; not Love , not Charity , not Works of Mercy , but Faith : Now why is Faith rather than any Grace mentioned as the way to be justified ; is it not from the Nature of this Grace ? In respect of the Object it flies unto , or takes hold of , Faith contrary to any other Grace of the Spirit , carries the Soul out of himself to Christ , like as those who were stung with the fiery Serpents in the Wilderness , were healed by looking up to the Brazen Serpent : So by fixing our Eye upon Christ , looking by Faith upon Christ , we come to be healed and justified . Moreover , pray wherein doth the Terms of the Gospel differ from the Terms of the Law , Do this and live ; or , The Man that doth these things shall live in them , Gal. 3. 12. Lev. 18. 5. These are the Terms of the Law. Thus runs the Tenour of the Law. But the Terms of the Gospel are quite different ; Believe on the Lord Jesus , and thou shalt be saved , Acts 16. 31. This was the Doctrine Paul preached to the poor trembling Jailor , which agrees with what the same Apostle says , Rom. 10. 9. If thou shalt confess with thy Mouth the Lord Jesus , and shalt believe in thine heart God hath raised him from the dead , thou shalt be saved . This Confession , and this Faith , has more in it 't is true than some believe ; 't is not a verbal Confession only , or a bare believing Christ was raised from the dead ; 'T is a believing with all the heart , Acts 8. 37. or to throw our selves wholly on Christ by the Faith of the Operation of God , Col. 2. 12 , 13. in full confidence and assurance that he was raised from the Dead , as our Head , Surety , and Representative , for our Justification , by the Power or Virtue of which Faith , we also rise with him from a Death in Sin to walk in newness of Life . From hence I argue thus : That Doctrine which confoundeth the Terms of the Law and Gospel together in point of Justification , is a false and corrupt Doctrine : But the Doctrine that mixeth sincere Obedience , or Works of any kind done by us , with Faith in point of Justification , confound the Terms of the Law and Gospel together in point of Justification ; therefore that Doctrine is false and a corrupt Doctrine . Obj. May be our Opposers will object , that the Terms of the Law consist in perfect Obedience , and that the Terms of the Gospel consist in Faith and sincere Obedience ; and therefore they do not confound the Law and Gospel together , &c. Answ . 1. The difference betwixt the Law and the Gospel ( as all our true Protestant Divines teach ) doth not at all consist in this ; i. e. that the one requires perfect Obedience , and the other only sincere Obedience ; but in this , that the one requires doing , Do this and live ; but the other , no doing but believing for Life and Salvation : their Terms differ not only in degree , but in their whole Nature . 2. The Apostle , 't is evident , opposeth the believing required in the Gospel to all manner of doing or working for Life , as the Condition proper to the Law , The Law is not of Faith , but the Man that doth them shall live in them . Faith in Jesus Christ the Mediator , is not commanded by the Law by which the Soul shall live , the Law saith nothing of this ; this is not of the Law : And the Gospel speaks nothing of doing or working for Life , neither of perfect●or 〈◊〉 Obedience , but the direct contrary , He that worketh not , but believeth on him that justifieth the Vngodly , his Faith ; not his Obedience to the Gospel , but his Faith is counted for Righteousness . If therefore we seek Justification by any manner of Doing or Works , though upon never so easie and mild a Condition of Obedience , we do thereby bring ourselves under the Terms of the Law ; which is a compleat Declaration of the only . Terms whereby God will judge all , and condemn all who are not brought to see the Insufficiency that is in it , through the Flesh , Rom. 8. 3. no justifie the Soul , and from that sight and sense disown all their Works of Obedience , and accept of Christ his Righteousness and perfect Obedience to the Law , to justifie them in the sight of God ; for let our Obedience be never I so sincere , if it be not perfect , we are still Debtors to the Law , and are a coursed by it , unless we believe in Jesus Christ ; so that all who seek for Justification or Eternal Life knowingly , or ignorantly by any Works done by then●less or more , whether commanded by the Law or Gospel , confound the Terms of the Law and Gospel together . And to this , let me add one thing more , i. e. it cannot be rationally doubted , but that the Jews and Judaizing Christians in the Apostles Days , against whom he contended , did profess any hope to be justified by a compleat or perfect Obedience to the Law according to the rigour of it ; but no doubt thought if they did sincerely do what they could to love God , and keep his Commandments , they should be accepted and justified in his sight : For the Jewish Religion taught them that professed it ( as one observes ) to acknowledge themselves Sinners , which appears by their Anniversary Humiliation at the day of Atonement , and several other Rites of the Law ; nor have we any reason to conclude but some of them yielded also sincere Obedience ( I speak of Moral Sincerity ) to the Law ; this being so , I see not why their sincere Obedience might not justifie them as far forth , as any sincere Obedience to the Gospel or milder Law can a Christian now . Brethren , this new Doctrine is but a piece of Old Judaism● These Men do but stumble at the Old Stumbling-stone , which was the seeking to be justified by a man 's own Righteousness , in a sincere or upright Obedience to that Law or Rule of Life God gave them ; and so thereby not submitting themselves to the Righteousness of God , which is by Faith in Jesus Christ , without the Law or any Obedience of ours . Moreover , pray consider that Paul who told the Galatians they were fallen from Grace , did not disown Jesus Christ ; they were still Professors of the Gospel , though they thought Obedience to the Law a necessary Condition in order to Justification also . Nor was the Observation of the Moral Law a damning Sin : No , no , the Gospel obliges to it ; but it was their seeking Justification thereby , and not by Faith only , or in that respect mixing Works with Faith. 4. All Works done by the Creature are excluded in point of Justification of a Sinner in the sight of God , because we are justified by a perfect Righteousness : If no Man is in himself perfectly righteous , then no Man can be justified by any Works done by him . But the Apostle proves , that the Justice of God requires a perfect or sinless Righteousness in point of Justification ; and also proves that all have sinned , nor is there one that doeth good , and sinneth not : No Person has a perfect Righteousness of his own . Alas , Sirs , the Law of God is but as a Transcript or written Impression of that Holiness , and Purity that is in his own Nature , and serveth to shew us what a Righteousness we must be found in , if we are ever justified in his sight . Nor can it be once supposed by any Man , unless blinded , that God will ever loose or relax the Sanction of his Holy Law , or abate a jot or tittle of that Righteousness his Holy Nature and Law requires in point of out being justified in his sight , it must be all fulfilled by us in our own Persons , or by our Surety for us , and imputed to us . The Law did not only proceed from God , doubtless , as an Act of his Sovereign Will and Prerogative , but as an Act proceeding from his infinite Justice and Holiness . Can any be so left , as once to conclude God sent his Son to destroy the Law , or to diminish , or take away the least part or tittle of that Obedience he therein injoins , which so well agrees with the Perfections of his own pure Nature ; 't is strange to me any should conceive God should give way to relax or abrogate the Law of perfect Obedience ; nay , send his Son to do it ( and in its room bring in a Law for imperfect Obedience to justifie us ) as if he repented he ever gave it . For by this means , saith a learned Author , God should lose much Honour in making this second Covenant , and granting such easie Terms ; for there is no comparison betwixt perfect Obedience required by the Law , and due to God as our Creator , and that imperfect Obedience , which is accepted by the Gospel , neither in Quantity , Quality nor Duration : Here it is possible a Man may be converted at the last hour and saved , though he have lived in Rebellion against God many years ; What little Honour or Service hath God from such a Man ? yea , from the best Men , who confess their righteousness to be as filthy rags , in comparison of a sinless Nature and perfect Life , in respect of all Duties , Time , and Place , without mixture of any sinful Imperfections , What should be the reason of this alteration ? If there had been a Law given , which could have given Life , verily righteousness should have been by the Law , Gal. 3. 21. Could not Man keep the Law of Works then ? it seems the first Law was too strict . This reflecteth upon the Wisdom and Justice of God : It must be granted that perfect Man could observe a perfect Law , had God pleased to give him Grace and Assistance sufficient to his State and Necessity ; and so there was no need the Law should be altered , and the Obedience , the Condition of it , changed from perfect to imperfect : For if perfect Man could not keep the Law of perfect Obedience , with sufficient Grace . How should sinful Man perform the Law of sincere Obedience , having no more than sufficient Grace to assist him ? Did not God foreknow that Man would break the Law of Works , and so was necessitated to make a New and more easie Law ? Or , did not God both foreknow and permit the Fall of Man ? Or , could he not have hindred it ? Why then should he give way to the abrogating the Command of perfect Obedience , to bring in that of imperfect ? Surely ( as Augustine saith ) God is so Just that he can allow no Evil , and so Good that he can permit no Evil , except it be with design to bring greater Good out of it . If God permitted the First Covenant to be broken , that thereby he might abase Man and magnifie his own Grace , and his Son , in bestowing Heaven freely on him , and in bringing him thither by the continued Power of pardoning and sanctifying Grace ; hereby indeed God doth 〈◊〉 advance his own Glory , by the change of the Covenants . But that the Condition of perfect Obedience , being broke by Man's Sin ; the Law therefore should be dis-annulled , and a new way of treating with Man set up , wherein still Man should be something , and his Works bring about his own Salvation , and God be contented with few and very imperfect Acts of Obedience ; this certainly is a prejudice to his Honour ; nor doth this make it up , i.e. That our Obedience is accepted for Christ's sake ; for Christ only made way for removing the Old Covenant , ( say you ) and the granting a New ; but he did not obey in our stead ; nor doth add any Worth to our Obedience ; unless you will say that we are Justified by our own sincere Obedience , the righteousness of Christ making up the defects of it ; and so our own righteousness will be a co-ordinate cause of our Justification with the righteousness of Christ ; we say . When the Apostle saith , By the Works of the Law no Flesh shall be Justified , he doth not mean only the Law , as in the Hands of Moses ; but also as it is a-new given forth by Jesus Christ ; for we are still under Obedience to the Moral Law , the substance of which is to Love God and our Neighbour as our selves : By the Law is meant that Rule of Life God hath given , whether as written in the Heart , or given by Moses , or as given a-new by Christ as Rule of Life to us ; Lusts is a breach of Christ's Law , or as the Law given by Christ , as well as it was given by Moses , no Man , because a Sinner , can be Justified by his own Works , Righteousness , or Obedience ; but all Men are Sinners , whether Professors or Prophane , Rom. 3. 23. ( As I said before ) he that is justified , must be just or without Sin , or have such a Righteousness imputed to him , God will in no wise clear the guilty , Exod. 34. 7. God is just as well as gracious , Rom. 3. 26. he cannot suffer any wrong to be done to his Holy Law. Consider the Purity of his Nature and Rectitude of his Will : His Justice must be satisfied , his Law fulfilled by us , or by our Surety for us , and will not abate a tittle of that Righteousness it doth require ; yet such is also his Goodness , that what we could not do in keeping perfectly the Law , he sent his Son in our Nature , as our Surety and Representative , to do it for us , Rom. 8. 3. That the Righteousness of the Law might be fulfilled in us , that is in our Head , who by Faith is ours ; and thus by Faith we do not make void the Law , but establish it . Is the Law rendred useless , or of none effect by Faith ? Are we justified without regard had to the just Commands thereby required , or without a Compensation made for the breach thereof ? Is it made void ? No , God forbid , ( saith the Apostle ) we establish the Law , in as much as by Faith we get or attain to a perfect Righteousness ; even such a Righteousness as the Law requires , by being Interested in the compleat and perfect Righteousness , and Obedience of Christ to the Moral Law , in whom every Type and Shadow of the Ceremonial Law , and in whom each Promise , and Prophecy is fulfilled also : To close this , take this Argument , If we are justified by a compleat and perfect Righteousness ; then an imperfect though a sincere Righteousness , doth not justifie us , but we are justified by a compleat and perfect Righteousness . Ergo , Remember , Sinners , you are guilty , and must be justified in a way of Righteousness , as well as pardoned in a way of Sovereign Mercy , that God might be just , and the Justifier of them that believe in Jesus , Rom. 3. 26. We can only be justified , saith learned Leigh , by that Righteousness which is universal and compleat . Leigh's Body of Divinity , p. 529. Our Obedience , though sincere , is not universal nor compleat ; therefore our sincere Obedience or Righteousness justifies us not in God's sight . 5. All Works done by the Creature are excluded in point of Justification of the Sinner before God , appears , because Gospel-Justification is a great Mystery , and the preaching of it counted Foolishness to the wise Men of this World : to preach Christ and his Righteousness , as that which justifies us they cannot understand ; Natural Light and Reason comprehends it not . What , must we be justified by the Obedience and Righteousness of another ? This to the learned Greeks was a strange Doctrine . But to say a Man is justified by sincere Obedience , i. e. by believing the Truth of God's Word , and living a godly Life , suits well with Man's natural Wisdom and Reason : But the Doctrine of Faith , though it be not against humane Reason ; yet it is above it , and wholly depends upon divine or supernatural Revelation , through this Man is preached unto you remission of Sins , and by him all that believe are justified from all things , by which they could not be justified by the Law of Moses , Acts 13. 38 , 39. For as by one Man's Disobedience many were made Sinners ; so by the Obedience of one shall many be made righteous , Rom ▪ 5. 19. How dare any say our Works or sincere Obedience is our Righteousness , sith the Apostle positively asserts , We are made righteous by the Obedience of Jesus Christ ? If it be by his Obedience , 't is not by our own : For as Adam's Sin was imputed to his Seed to Condemnation ; so is the Obedience or Righteousness of Christ imputed to all those who believe in him to Justification . Now the worst of Men that have any sense of Religion , are prone to conclude the only way to obtain God's Favour , and to be justified in his sight , is to make the practice of Holiness and upright Walking a Condition ; nay , the only way thereunto , and that Happiness is to be by that means obtained . Hence 't is , when they meet with any awakening Convictions or Terror of Conscience , they presently begin to think they must amend their Lives , and perform Religious Duties : Nay , this way the Heathens were brought to their best Devotion ( as a learned Writer observes ) Mankind being made and born under a Covenant of Works , are naturally led to work for Life , or to do something to procure God's Acceptance , and escape his Displeasure . The very Light of natural Reason informs us , that it is just with God to require us to perform Duties of sincere Obedience , or Duties of natural or instituted Religion ; and if we fall in doing what our Consciences tells us we ought to do , we presently through self-love and blind hope , persuade our selves God being gracious will pardon us wherein we come short , through Christ , who died for Sinners . And thus we may perceive that the Persuasion of Salvation and Justification by the Condition of sincere Obedience , hath its Original from our corrupt , natural Reason , and is part of the Wisdom of the World ; but it is none of the Wisdom of God in a Mystery , yea that hidden Wisdom God hath ordained before the World began to our Glory : It is not of the things of the Spirit of God , nor of the Mystery of Faith , which the natural Man cannot receive , but are Foolishness unto him : This is not the foolishness of preaching whereby God is pleased to save them that believe , 1 Cor. 2. 6 , 7 , 9 , 14. Certainly the Justification of a Sinner in the sight of God by Faith only , or to believe on him that justifies the Ungodly , is one of the chief Mysteries of the Gospel ; but if our Justification was by our own Obedience , or by conforming our Lives to the Rules of the Gospel , Justification and Salvation would cease from being any more a Mystery : But to be justified by the Righteousness of another , though Sinners in our selves , and have done nothing to procure such Favour and Acceptance at God's hand , can't enter into the heart of natural and self-deceived Mortals . Sirs , our Justification is a great Mystery , as 't is an Act of God's Sovereign Grace and Wisdom : Herein his Justice and Mercy equally shine forth , and the one doth not eclipse the Glory of the other ; Sin is punished , and the Sinner acquitted . 6 Arg. If when we have done all we can do , we are unprofitable Servants ; then by our best Works of Obedience and Services under the Gospel , we cannot be justified : But contrariwise all Works in that respect , as done by us , are excluded , Luke ▪ 17. 10. He is no unprofitable Servant , whose Works or sincere Obedience commends him to God in point of Justification : no Man is able to come up fully to discharge his Duty ; If therefore sincere Obedience ●nstead of perfect , God now requires of us in the case of Justification , and we are able fully to discharge the Law of sincere Obedience , which our new Doctors must say , or they say nothing ; then it follows that all such Persons are not unprofitable Servants ; for they have done all that God requires of them : Nor indeed can I see ( as a Divine observes ) if sincere Obedience be the Condition of Justification and Life , how the Imperfections of the Godly should be any Sins against the Gospel , Where there is no Law , there is no Transgression ; For this New Law , i. e. the Gospel , requires no more than sincere and upright Obedience , ( say they ) though the Law did ; and the Gospel also promises Life in like manner to sincere Obedience , as the Law did to perfect and compleat Obedience ; they may be Imperfections ( saith he ) in Nature , but not proper Sins . Praeter , non contra Legem , as the Papists say . If they say , that more than sincere Obedience is required of us , but not as a Condition of Life , I ask by what Law ? The Covenant of Works required nothing but as the Condition of Life , no more doth the Gospel , if it be a Law of Life ▪ ( After such a manner ) our Saviour , doubtless by his Expressions shews us , that all we do avails us nothing in point of Desert , though never so sincerely performed ; and therefore far from justifying us in God's sight , but that all we have is of God's Free Grace . 7 Arg. Because we are said to be justified by the Righteousness of God : Hence it follows that all our own Works of Obedience are excluded , Rom. 3. 21 , 22. 'T is called the Righteousness of God in opposition to the Righteousness of the Creature ; not the Essential Righteousness of God , but the Righteousness of Christ the Mediator , who is God as well as Man ; and that Righteousness God in his infinite Wisdom hath found out to discharge us guilty and condemn'd Sinners , and to justifie us in his sight . Hence St. Paul renounced all his own Righteousness , that he might be found in the Righteousness of God which is by Faith in Jesus Christ , Phil. 3. 8 , 9 , 10. Obj. But say some Paul speaks only of that Righteousness which he had whilst a Pharisee , or of the Righteousness of the Law. He intends not ( saith Mr. Williams , p. 204 , 205. ) Gospel-sincerity , but those Jewish thing , or what they boasted of ▪ And again he saith , It was not Gospel-holiness which he counted dung or loss . Answ . 'T is strange this Man should adventure to give such a sence of this Text , when at the same time he would ●ain have his Reader believe he owns the imputed Righteousness of Christ for our Justification , p. 202. 'T is evident he does deny that the Righteousness of Christ alone is imputed to us for Justification , as being the only Matter that justifies us from all things , and that without any Works done by us , either in respect of answering the Rules of Law or Gospel , though never so sincerely performed . All indeed that I can find he means , is this , i. e. That Christ's Merits are the Cause of the Gospel Rule and Promise , and his Righteousness imputed is the Cause for which we are justified and saved , when we have got new Hearts , and answer the Rule of the Gospel in Holiness and sincere Obedience . And thus though imperfect Obedience to the Law was Dogs meat ; yet imperfect Obedience to the Rule of the Gospel or Promise thereof , if sincere , is the Children's Bread ; nay , that which they ought to seek Justification by , and to desire to be found in . ( If this Man's Doctrine may be received , ) it should appear by him that Christ's Righteousness imputed , and our Gospel-obedience mixt together , justifies us : But the chief part is our Conformity to the Rule of sincere Obedience , and Christ's Righteousness , cannot do by Faith alone without this of ours . 2. But Soul know , and be not deceived , this Text hath always been urged by sound Protestant Writers , as one of the Pillars of the Doctrine of Justification by the Righteousness of Christ applied by Faith alone . St. Paul doth not only disclaim his Righteousness he had before Conversion , or his Obedience to the Law in point of Justification ; but he speaks in the present Tense , What things were gain to me , those have I counted loss for Christ : But that which he adds , is more , I do count all things loss . He speaks , as our Divines note , of all , both past , long since , and also now present , whether Righteousness of his own , in Obedience to the Law , or Works done by him under the Gospel , all he counted as dung in comparison of the Knowledge of Christ and his Righteousness , or the Righteousness of God which is by Faith. 3. 'T is to be noted how Mr. Williams and Bellarmine do jump together , and agree in their Exposition of this Text : The latter saith , That by Righteousness which is of the Law , are meant Works of Obedience done through the Knowledge of the Law by the only strength of natural Abilities before his Conversion . To which Chemnitius and other Protestant Writers answer , That Paul rejected not only his Works before his Conversion , which he signifieth , speaking of the time past , v. 7. but also the Works of his present Condition ; yea , doubtless , and I do count all things but loss . Mr. Williams saith , They were the Jewish Privileges , and that conceited Christless Righteousness which he once valued : But saith he , a Gospel-holiness is not here intended ; and that still by speaking in the present Tense , Paul means what was past , saith he . Pray observe they both exclude the Righteousness of the Law , done by natural or legal Abilities ; and they both agree to include an inherent Righteousness , performed by gracious Assistance under the Gospel . This Man is I hope no Papist , though he strives , 't is plain , to maintain one of the grossest parts of Popery , and that part God raised up holy Luther principally to detect . Christians look about you , for you are greatly concerned . 4. Consider that the Apostle positively disclaims all Righteousness of Obedience done by the Creature in Justification before God , and did relie on the Righteousness of God : For if he sets our Righteousness , or the Righteousness of the Creature in direct opposition to the Righteousness of God , which is by Faith ; then that which is the Righteousness of God applied by Faith , is not the Righteousness of the Creature , though never so sincerely performed , but the former is true : Ergo , 5. 'T is such a Righteousness Paul here intended , that he desired to be found in both at Death and Judgment ; but durst he , think you , desire to be found in any Righteousness of his own at that Hour , or in that great and dreadful Day ? As to this , take what Reverend Downham , and others say , When a Man shall be summoned to appear before the Judgment-seat of God , shall seriously consider with himself what he shall oppose to the Accusations of Satan , to the Convictions of the Law , to the Testimony of his own Conscience , confessing himself to be a most wretched Sinner , to the Judgment of God , and most righteous Judge , if he look back on his own Conversation , as having nothing to trust to but his own Righteousness , he shall find sufficient Master of Despair . He may say with Anselm , Terret me vita mea , &c. My Life doth terrifie me . Alas ! what Man is fully able to say he is perfect , or that he sincerely has done all his Duty , in respect of that milder Law of Obedience which they talk of ? Sirs , there is no way in order to Peace of Conscience for us , but to do as Paul did , i. e. renounce all our own inherent Righteousness and Obedience , and fly to the Doctrine of Justification by the Grace of God , through the compleat Righteousness of Jesus Christ received by Faith only . For while a Man ( saith he ) retains this Opinion , that he can be justified by his own Works , or inherent Righteousness , he can never be soundly persuaded that his Righteousness is sufficient for that purpose ; but hath just Cause not only to doubt , but also to despair : And this is the Cause of that Popish Opinion , That no Man without special Revelation can be assured of the Remission of his Sins in this Life , Downham●o● Just , p. 202. Brethren , some of the Papists themselves have on a Death-bed been forc'd to seek relief , by renouncing all their own Works and Obedience under distress of Conscience , and to fly to the Righteousness of Christ , only they kept it close to themselves , lest that gap being opened , their Trade should fall to the ground , as appears by the Answer of Stephen Gardyner to the Bishop of Chichester , Foxe's Acts and Mon. Vol. 2. p. 46. Take two or three Arguments further here , viz. 1. If that Righteousness which is the Righteousness of God , which is by Faith , in opposition to the Righteousness of the Creature doth justifie us ; then all Works done by the Creature are excluded in point of Justification in God's sight : But the former is true ; Ergo , all VVorks done by the Creature are excluded , &c. 2. If Paul , nor no other Child of God durst , or dare to be found in any Righteousness of their own at Death or Judgment ; then Works done by us , or sincere Obedience justifie us not ; but the former is true ; therefore no Works of ours , nor sincere Obedience doth justifie us in God's sight . 3 Arg. That Doctrine that holds a Christian down under slavish Fear , by grounding his Justification on his own Works of Holiness and sincere Obedience , is not of God ; but the Doctrine of Justification by our own Work of Holiness or sincere Obedience , holds a Christian down under slavish Fear , by grounding his Justification on his Works of Holiness and sincere Obedience ; therefore that Doctrine is not of God. Christians take heed what Books you read , if you would have a sound and stedfast ground of Hope , Peace and Comfort ; nay , not only have the Joy of God's Salvation , but Salvation it self ; For if you build on your own Righteousness or Obedience , and not on the Righteousness of God , which is received by Faith only , you will fall into Hell , by stumbling at the same stumbling-stone the Jews did , Rom. 9. 32. Chap. 10. 2. 8 Arg. All Works done by the Creature are excluded in point of Justification of a Sinner in the sight of God , because we are justified by that Righteousness by which the Justice of God is satisfied , and his Wrath appeased . That Righteousness that delivers us alone from Condemnation , and the Curse of the Law , doth justifie us and none else ; and is not that the Righteousness of Christ ? Is not he that is acquitted from Condemnation and Death , put into a state of Justification and Life ? What is it that these new Doctors talk of ? How is Christ's Righteousness made our legal Righteousness , and yet not our Evangelical Righteousness ? If the Righteousness of Christ be imputed to us , as that which when apply'd by Faith , delivers us from Condemnation , Wrath and Death , certainly we need no other Righteousness to justifie us in God's sight unto eternal Life . Obj. But Vnbelief is against the Gospel , what Defence against this ? Answ . The Person that we speak of , hath Faith , he believes in Christ , therefore the Gospel charges him not , and the Law cannot : Here is a Pardon , if you receive it , you are acquitted : Here is a Plaster , if you apply it , you are healed . The Man receives the Pardon , applies the Plaster ; he is by the Grace of God helpt to believe , he is therefore delivered from Death , and put into a State of Justification , and shall not come into Condemnation , Rom. 8 ▪ 1. 2. No Man is acquitted from the Charge of any Sin , either against the Law or Gospel , till he believes ; but when he believes , when he applies the Merits and Righteousness of Christ , he is justified from all Things , from all Sins of what Nature soever they are . Must we by our sincere Obedience make God a Compensation for the Sins we have committed against the Gospel , and free Tenders of his Grace , or for slighting the Word of Reconciliation ? &c. Hath not Christ satisfied God's Justice for all our Sins ; and when we believe , are we not thereby justified from all Sins committed against the Gospel , as well as against the Law ? Have we any Plea at God's Bar , but that of the Merits of Christ , and his Righteousness only , let our Sin or Guilt be what it will ? Quest . But how doth it appear a Man doth believe in Christ indeed . Answ . Why his Faith , if true , will make him a new Creature , 't will purifie his Heart , it will lead him into sincere and universal Obedience ; but 't is Christ's Righteousness still nevertheless that justifies him in God's sight , though his Obedience and inherent Righteousness may justifie his Faith , or evidence the Truth of Grace to his own Conscience and to Men also . But , Obj. God doth require an Evangelical Righteousness in all that do believe this Righteousness Christ is not , nor is it the Righteousness of Christ ; he may be said to be our legal Righteousness , but our Evangelical Righteousness he is not . And so far as we are righteous with any Righteousness , so far we are justified by it ; for according unto this Evangelical Righteousness we must be tried , if we have it we shall be acquitted , and if we have it not we shall be condemned ; there is therefore a Justification according to it . To this , take reverend Dr. Owen's Answer , According to some Authors , or Maintainers of this Opinion , I see not , saith he , but that the Lord Christ is as much our Evangelical Righteousness as he is our Legal : for our Legal Righteousness , he is not in their Judgment by a proper Imputation of his Righteousness unto us , but by the Communication of the Fruits of what he did and suffered for us : And so he is our Evangelical Righteousness also ; for our Sanctification is an Effect or Fruit of what he did and suffered for us , Eph. 5. 25 , 26. Tit. 2. 10. 2. None have this Evangelical Righteousness , but those who are in order of Nature at least justified before they actually have it ; for it is that which is required of all that do believe , and are justified ; and we need not much enquire how a Man is justified after he is justified . 3. God hath not appointed this Personal Righteousness , in order to our Justification before him in this Life , though he have appointed it to evidence our Justification before others , &c. 4. If we are in any sence justified hereby in the sight of God , we have whereof to boast before him : Though we may not absolutely in respect of Merit ; yet we may so comparatively , and in respect of others , who cannot make the same Plea for their Justification : but all boasting is excluded : And it will not relieve , to say , that this Personal Righteousness is of the Free Grace and Gift of God unto some , and not unto others ; for we must plead it as our Duty , and not as God's Grace . See his further Answer , Dr. Owen of Just . p. 221 , 222. To close this , take this Argument : If by that Righteousness of Christ which is out of us , though imputed to us , the Justice of God is fully satisfied , we are justified ; then all Works done by us , or inherent in us , are excluded in our Justification before God : But by that Righteousness of Christ which is out of us , though imputed to us , the Justice of God is satisfied ; therefore all Works done by us , or inherent in us , are excluded in our Justification before God. Finally , saith Bellarmine , Nothing more frequently doth the Scripture testifie than that the Passion and Death of Christ was a full and perfect Satisfaction for Sins . Further he saith , God doth indeed not accept , as a true Satisfaction for Sin , any Justice but that which is infinite , because Sin is an infinite Offence , &c. De Just . l. 2. Now the Sufferings of Christ and his Righteousness only , is of an infinite Value , ours is not ; therefore Christ's Righteousness only , and not ours , is a true Satisfaction for Sin. Our Adversaries sometimes are forc'd to speak the Truth . 〈◊〉 Arg. All Works done by the Creature , are excluded , &c. Because 't is by the Obedience of one Man that many are made righteous , that is Jesus Christ , he is made of God unto us Righteousness , &c. Rom. 5. 18 , 19. 1 Cor. 1. 30. But our inherent Righteousness is of many ; i. e. every Man 's own sincere Obedience that obtains it . 10 Arg. All Works done by the Creature , are excluded in point of Justification ▪ I prove thus ; If any one Man was justified without Works or sincere Obedience , or through Faith only ; then all Works of Obedience , &c. are excluded : But the Thief on the C●oss was justified without Works of Obedience ; and so are all Infants that die in Infancy that are saved ; the Matter of Justification is one and the same ; the Balsam that cures our Malady is all one in Infants and in Adult Persons ; 't is Christ's Death , Christ's Blood , the Merits of Jesus Christ ; or 't is his active and passive Obedience , which is our only Righteousness to discharge us from Sin and Condemnation : Though the Mode or Manner of the Application thereof may be different to the Adult , 't is by Faith only ; to Infants in a more secret and hidden Manner , not known to us . Nay , Abraham , David and Paul , were not justified by inherent Righteousness , but by Faith without Works of Obedience ; and as Abraham was justified , so are all his spiritual and true Seed ; to them , and every one of them , is Faith imputed to Justification or Righteousness , even by Faith alone without Works as Paul proveth , Rom. 4. 3 , 4 , 5. 11 Arg. Is , Because Christ is tendered or offered to Sinners as Sinners ; not as righteous Persons , but as ungodly ones , without any previous Qualifications required of them to fit themselves to receive Christ ; they are all as poor , lost , undone , weary , and heavy laden Sinners required to believe in Christ , or venture their Souls upon him , though they have no Money , no Righteousness ; if they have , they must cast it away , in point of Dependance , Trust , or Justification : These are they , Christ came to call ; these are they he invites to come to him ; these are they he came to seek and to save , who see nothing of Good in themselves ; but contrariwise , are sensible of their filthy Hearts and abominable Lives : And yet though it be thus , if they come to Christ , believe truly in Christ , they shall at that very Instant be justified , which Faith or Divine Grace will soon make them holy and sanctifie them ; for holy Habits are at that very instant infused into them , though Sanctification is a gradual Work : This being so , it follows all Works done by the Creature are excluded , in point of Justification of a Sinner before God. What said Paul to the ungodly Jailor , when he cry'd out , Sirs , what must I do to be saved ? Believe on the Lord Jesus , and thou shalt be saved and thy house , Act. 16. 31. The Apostle did not put him upon doing to be saved , but upon believing . But O how contrary is this to the Doctrine some Men preach now a-days ; they tell Sinners what they must do , what good Fruits they must bring forth , and this before the Tree is good , or they have closed with Christ , or have real Union with him ; nay , bid the People take heed they do not too soon believe on Christ or venture on Christ . Sirs , you cannot too soon believe in Christ , I mean truly believe ; I don't say you should get a presumptuous Faith , but true Faith : But is it not strange a Minister should be heard lately to say , A Man must get a new Heart before he can be justified . I thought a Man could not have a new Heart before he had true Faith : Is not a new Heart one of the absolute Promises of the New Covenant , Ezek. 36. 26. Can any thing , short of Almighty Power , make the Heart new , or form the Image of God in the Soul ; or can a Man that hath a new Heart be under Condemnation , for are not all in that Condition who are not actually justified ? Or can a dead Man quicken himself , or dead Works please God ? Or the Fruit be good before the Tree is good ? Are not all that are new Creatures in Christ Jesus , and have Union with him , 2 Cor. 5. 17. 12 Arg. With which I shall conclude the Proof of the Doctrine . ( though I might mention many more , to prove all Works done by the Creature , or Obedience of his , are in this Case excluded , &c. ) It is , because if a Man should so walk as to know nothing of himself , i.e. be so righteous , or so sincere in his Obedience , as not to have his Conscience to accuse , or reproach him ; yet he cannot thereby be justified . See what Paul saith , Though I know nothing of my self , yet am I not thereby justified , 1 Cor. 4. 4. Though he had kept a Conscience void of Offence towards God , and towards Men ; yet in the Point of Justification , he renounces all his own Obedience and Righteousness that was inherent in him . Durst holy Job depend upon his Sincerity , or venture in that , to stand at God's Tribunal ? Though he could plead Uprightness against the false Charge of his three friends , and with much Confidence persevere therein , justifying his Sincerity with his Faith and Hope in God ; against their Accusatio●s , he shewed his Faith ●y his Works , and stands on his Justification of himself against Hypocrisie . But at length he is called into the immediate Presence of God , to plead his own Cause ; not now as it was stated between himself and his Friends before , Whe●her he were sincere or not . The Question was now reduced to this , i. e. on that grounds he might , or could be justified in the sight of God ; and God to ●●epa●e him in this Case , and to shew him what to plead at his Bar , graciously ●anifested himself unto him . And quickly now he comes to see all his former ●leas , as Dr. Owen notes , of Faith , Hope , and sincere Obedience , would not avail ●●m ; but he is made to fly under the deepest Self-abasement and Abhorrency 〈◊〉 Sovereign Grace and Mercy ; For then Job answered the Lord , and said , I ●m vi●e , what shall I answer thee ? I will lay mine hand upon my mouth : Once 〈◊〉 I spoken , but I will not answer ; yea twice , but I will proceed no further , Job 〈◊〉 . 3 , 4 , 5. I have heard of thee by the hearing of the Ear ; but now mine Eye ●eth thee : Wherefore I abbor my self , and repent in Dust and Ashes . Dr. Owen . How , Job , abhor thy self ! that art so holy , so sincere , such an upright ●an ! What is all the Beauty of thy inherent Holiness , and sincere Obedience ●ecome nothing to thee ? Is it as Dung now ? Darest thou not appear before ●od in it , not stand at his Bar thereby to be justified ? No , no , he saw that here was Sin cleaving to his best Duties , and that he was vile in God's sight . Sure th●● agrees 〈◊〉 with Mr. Daniel William's New Doctrine : It was not Go●●el-holiness which Paul counted Dung , says he . No doubt Job's Righteousness was ●he Fruits of Faith as well as Paul's , and purified his Heart too ; who says , 〈◊〉 knew that his Redeemer lived , Job 14 ▪ But yet for all this Holiness . Up●ightness , and sincere Obedience , he abhors himself , and repents he ever had 〈…〉 Conceit of the Worth of his own Righteousness . Let a Man place himself in the Condition wherein Job was to stand before the Bar of God's Justice ; and let him attend to the Charge he hath against him ; and let him consider what will be his best Plea at God's Tribunal , that he may be justified . I do not believe , ( saith the reverend Doctor , ) that any Man living hath more encouraging grounds to plead for an Interest in his own Faith and Obedience in his Justification before God than Job had : Alas , we must all say with David , Enter not into Judgment with thy Servant ; for in thy sight shall 〈◊〉 Man living be justified . This must be our Plea when we come to die , i. e. My Trust is in Christ , in his Blood , in his Death , in his Righteousness : This is only pleadable now , and in the Judgment-Day ; this will give ease to a convinced , terrisied Conscience , that knows the Nature , Holiness , Purity , and Justice of God : We must say with Anselm , My Conscience hath deserved Damnation , and my Repentance is not sufficient for Satisfaction ; but certain it is that th● Mercy aboundeth above all Offences . The Prophet Isaiah cries out , He was un●done , notwithstanding his sincere Obedience , because a Man of unclean lip● Isa . 6. When the Day of Judgment or Death comes , all Hands will be weak and all Hearts faint : Confidence in our own Uprightness will then fail 〈◊〉 because no Works can then be found to answer the Righteousness of God ; 〈◊〉 thou shouldst mark Iniquity , who shall stand ? O Lord , Righteousness belongs ●nto the● but unto us Confusion of face ; though I know nothing of my self , yet am I not ther● by justified . No , no , he was justified by the Righteousness of God , by Christ's sinle●● Obedience , and not by his own imperfect though sincere Obedience ; therefore all Works done by the Creature are excluded : 'T is evident the God●● at the Judgment-Day will not plead their own Righteousness ; but contra●●●wise will then renounce it in this respect , as appears by that , in Matth. 25. 3● Lord , when saw we thee an hungred , and fed thee ; thirsty , and gave thee 〈◊〉 &c. They will rather blush , and be ashamed to hear any mention of their Work● or of their Obedience , than to plead it at that Day : All the good Worl● which they have done , will be swallowed up in the Admiration of God's Fre● and Infinite Grace : But so much as to the Proof of the Doctrine . I shall 〈◊〉 with a brief Word of Application . Application . This reproves all such as go about to eclipse the Doctrine of Free Gra●● or of Justification by Faith only , and plead for sincere Obedience , and 〈◊〉 Grace and Works together : Also it may serve to convince all Men ? That su●● Teachers , however cry'd up , are not true Gospel-Ministers ; and therefo●● should be avoided ; though they should speak with a Tongue like A●●gels . 1 Caution . Do not think , O Soul , that thy own Righteousness doth just●● thee , through Christ's Merits ; or that Christ's Righteousness is thy 〈◊〉 Righteousness , and not thy Evangelical . No , no , he is thy whole Saviour● 't is Christ's own Arm that brought Salvation , 't is not our own Righteousne●● joined or coupled with the Merits and Righteousness of Christ ; but his Personal Righteousness only received by Faith. And , 2. Take heed you do not put Faith it self in the room ( as your Act , or as a Divine Habit , or as the Product thereof ) of perfect Obedience ; for 't is Christ's Righteousness that is put in the place or room of that perfect Obedience which God required of us in Point of Justification . Faith only justifies , in respect of the Object it apprehends and takes hold of . 3. Tremble ye who trust in your Moral , or Gospel-Obedience , your Acts of Mercy , or good Deeds , and holy Lives . Tremble ye who rest on your Du●ies , who glory in your knowledge , and outward Privileges ; you fast , and ●ray , and hear Sermons , and so you may , and go to Hell at last ; notwithstanding , these things you must do , but yet not seek to be justified thereby ; do ●hem as Duties in point of Performance ; but lay them down in point of Dependance . 4. Here is Comfort for Sinners ; but if you are self-righteous Persons , or go about like the Jews of old , to establish your own Righteousness , down to Hell you will fall , Rom. 10. 2. This Doctrine will support you that are weak , and doubt for-want of inherent Righteousness , that want a Righteousness of your own ; see here is a Righteousness , take hold of it , A Robe of Righteousness , Put it on , Believe on Christ , as poor Sinners come to him , you that have to Money , no Worth , no Merit , no Righteousness , this Wine and Milk of Justification and Pardon is for you : Cry to God to help you to believe ; Christ is the Author of your Faith , 't is the Gift of God , 't is a Grace of the Spirit ; Do you see you are wounded ? Look to Christ , Believe , and thou shalt be saved , Mark 16. 16. Joh. 3. 15 , 16. If thou can'st not come to God as a Saint , come as a Sinner ; nay , as a Sinner thou must come , and may'st come . Obj. But this Doctrine is decried for Antinomianism . Answ . They know not what Antimonanism is , that thus brand us , as hereafter I shall God-assisting prove . If this is to be an Antimonian , we must be all such , and let them mock on ; the Lord open their Eyes : We are for the Law as Paul was , and for Holiness and sincere Obedience , as any Men in the World ; but we would have Men act from right Principles , and to a right end : We would have Men act in Holiness , from a Principle of Faith , from a Principle of Spiritual Life , be first married to Christ that they may bring forth Fruit to God , Rom. 7. 4. We preach to you , Sinners , that Jesus Christ will entertain you , if you come to him , bid you welcome , and not cast you off , because of the Greatness of your Sins , though you have no Qualifications to recommend you to him . Would you wash your selves from your Sins , and then come to the Fountain of his Blood to be washed ; we hold forth Christ to be your whole Saviour , and that he is set forth as the Propitiation through Faith in his Blood , whom if you close with , and believe in , you shall be justified : We tell you God justifies the Ungodly , i. e. that they are so before justified . Nor is ou● Doctrine any other , than what all sound Protestants have always contended for ; nay , which the Church of England in her 39 Articles doth assert , viz. Imputed Righteousness and Justification only for the Merits of our Lord and Saviour Jesus Christ by Faith , and not for our own Works and Deservings , and that we are justified by Faith only ; and that Works done before the Grace of Christ , and the Inspiration of his Spirit , are not pleasing to God , forasmuch as they spring not from Faith in Christ , neither do they make Men meet to receive Grace , &c. Let me exhort you not to receive for Truth all things that you find asserted in some Men's Books , Sermons , and Writings , though recommended by such Men you have so great a Veneration for . I hope some of those Ministers that have set their Hands to Mr. William ' s late Book , will see Cause to repent of their rash Act , and great Inadvertency ; for we cannot see but that the said Book brings in another Gospel , or is a Subversion of the Gospel ( tho' the unwary Reader may not soon discover the Poyson that lies hid in it ) and 't is full of hard , and uncouth , or unintelligible Terms , Notions and Expressions , not formerly known to the Christian World : 'T is strange to me that he should intimate and hold forth the Gospel to be a Law , or Command of Duty , as a Condition with the Sanction of Threats upon Non-performance , and Promises of Rewards upon Performance of sincere Obedience ; for if Sincerity of Grace and Holiness be not the Condition of that which he often calls the Rule of the Promise , which he nevertheless says is not the Precept , I understand him not : Doth he not mean a Man must be holy , sincere , or a New Creature , before he ventures on the Promise of the Gospel , or can be justified , which is the Error my Text opposes ; as if the free Promise of the Grace of God in laying hold on Christ and his Righteousness justifies us not , but that we must get some inherent Qualifications of Holiness , as the Rule of the Promise , before we venture upon it , or throw our selves upon Jesus Christ , and so must receive him as Saints and not as Sinners ; which is directly contrary to what all our true Protestant Writers and Modern Divines have all along asserted . The Papists say , a Man must be inherently righteous before he can be declared just ; and that Faith justifies , as it infuses such a Righteousness in us : And this Man says but little else , if I understand him ; i. e. a Man must answer the Rule of the Gospel-Promise , asserting that the Gospel doth judicially determine a Conformity to the Rule thereof ; and when God forgives , he judicially declares a Man hath true Faith , and by Faith he means doubtless more than a laying hold on Christ , viz. the making good the Baptismal Covenant , i. e. to love , serve , and sincerely to yield Obedience to the Gospel ; so that Faith must by him be taken in a large and comprehensive manner : And that before God declares us righteous to Justification , he looks whether or no we have fully answered the Conditions ( according to the Doctrine these Men preach ) and finding the Creature has done that , God judicially gives the Promise in a way of Reward ; and the Obedience being sincere , though imperfect , 't is accepted as far forth as perfect Obedience would have been ( could it have been performed ) under the Law of Works ; so that still inhereut Righteousness is the Condition 〈◊〉 our Justification before the holy God , and not the Righteousness of Christ : Away with this Error . Brethren , This New Law it seems can give Life upon Obedience thereto , the first being taken away ; but if by the Law , any Law , a Man might be justified , Christ is dead in vain : For as one Law , so all Laws of Works since Man hath sinned , utterly fail , and are unable to justifie us in God's sight . For as some learned Men have observed , the Greek Word is not [ the Law ] but [ a Law. ] Let it be what Law or Rule of Righteousness it will , that requires perfect or imperfect Obedience , it will not do , Gal. 3. 11. For the just shall live by Faith : Justification and Life comes only that way , and not by Works of Obedience we have done . And truly to talk of sincere Obedience , when performed by an unregenerate Person , 't is strange Doctrine . Sincerity must only be look'd for in him , who is renewed by the Grace of God : 'T is as impossible for an unregenerate Person to perform sincere Obedience ( if we speak of Gospel-Sincerity ) as it is for a Believer to perform perfect Obedience to the Law of Works . Therefore Sinners , though 't is your Duty to reform your Lives , and leave your abominable Sins , which often bring heavy Judgments upon you in this World , and expose you to eternal Wrath in the World to come ; yet know that all that you can do , will fail in point of your Acceptation and Justification in God's sight , or to save your Souls : Your present Work and Business is to believe in Jesus Christ , to look to him , who only can renew his sacred Image in your Souls , and make you New Creatures , which must be done , or you perish . O cry that he would help your Unbelief : Come , venture your Souls on Christ's Righteousness ; Christ is able to save you , though you are never so great Sinners . Come to him , throw your selves at the Feet of Jesus : Look to Jesus , who came to seek and save them that were lost ; If any man thirst , let him come to me and drink . Joh. 7 , 37 , 38. You may have Water of Life freely . Do not say I want Qualifications or a Meetness to come to Christ . Sinner , dost thou thirst ? Dost thou see a want of Righteousness ? 'T is not a Righteousness ; but 't is a sense of the want of Righteousness , which is rather the Qualification , thou should'st look at : Christ hath Righteousness sufficient to cloath you ; Bread of Life to feed you , Grace to adorn you ; or whatsoever you want , it is to be had in him . We tell you there is help in him , Salvation in him , through the Propitiation in his Blood you must be justified , which is by Faith alone . Know that God justifies the Vngodly ; not by making them first inherently righteous , nor are they ungodly any more after justified : The Faith of the Operation of God will soon purifie your Hearts , and cleanse your Lives ; this Grace will teach you to deny all Vngodliness and Worldly Lusts , and to live soberly , righteously , and godly in this present evil World. We do not tell you , you must be holy , and then believe in Jesus Christ ; but that you must believe in him , that you may be holy . You must first have Union with him , before you can bring forth Fruit to God ; you must act from Life , and not for Life . Obj. But O 't is hard thus to believe ; to be ungodly , and yet to believe ; to see no Holiness of our own , no divine Habits planted in us : Had we some degree of Sanctification , or Righteousness of our own , we could then believe . Answ . Is not Christ able to save you , or is he not willing to save you , unless you are Co-workers and Co-partners with him in your Salvation ? Or are you unwilling to be saved , unless you might share with him in the Glory of your Salvation ? Is it hard for you to believe the highest Testimony and Witness that ever was born to any truth ? Can't you believe the Report of the Gospel , or receive the Record God hath given of his Son ? Is resting on Christ hard ? Can't you beg for Bread rather than perish ? Can't you drink when thirsty , when you are bid to do it freely ? We say the Gospel is not a conditional Covenant of Obedience ; or that Faith , and Holiness , or Faith , and Good Works , are the Condition of it , denying we are justified by any Works of ours , as a subordinate Righteousness to the Righteousness of Christ , or that we are justified for Christ's sake only ; but not that his Righteousness is imputed to us also , as our Sins were imputed or laid upon him . We say that Faith doth not justifie as an Act , nor as a Habit , or from any Worth there is in that , it being only as a hand to apply the Remedy . We say , Faith is a Fruit of Christ's Purchase ; and that he who spared not his own Son , but delivered him up for us all , will much more give us all things , that is , Grace here , and Glory hereafter : He that gave us the greatest Gift , will not deny to his Elect ones the lesser Gift . And now know all you Pharisaical Persons , this Doctrine will pull down your high Thoughts and Imaginations , and abase your Pride . To you that are Believers , Oh! admire Free Grace ; lift Christ up who died for you , the Just for the Vnjust , who bore your Sins , who was made sin for us that knew no Sin , that we might be made the Righteousness of God in him . He gave himself for you , and has given Grace , the Fruit of his Death , and himself to you . O labour to be a holy People ; live to him that died for you , and rose again . To conclude , Is there any Sinner here ? Are you ungodly , and in a wr●tched Condition in your own Eyes ? Are you weary and heavy laden ? Come to Christ , lift up your Heads : For to him that worketh not , but believeth on him that justifies the Vngodly , his Faith is counted for Righteousness . POSTSCRIPT . REader , I have now given thee the Substance of the two first Sermons preached on this Text ; and that which follows , contains an Answer to all the main Objections brought against this Doctrine ; particularly that of the Apostle James , about Works justifying , and not Faith only . And if this meets with kind Reception , and I have Encouragement , I shall publish two Sermons more ( God willing ) and fully demonstrate , That Justification is by the Imputation of Christ's Righteousness , or by Grace alone ; and the Nature of Imputation opened , together how we are to understand the change of Persons : Wherein I shall produce the Testimony of the ancient Fathers , and a multitude of our faithful Modern Divines , and worthy late Writers ; that so you may see we plead for no New Doctrine , but the very same that all Good Men and Orthodox Christians , in every Age have maintained ; which will , I hope , be of great Advantage to the Church of God. And also shew you how Faith is concerned in our Justification , or is said to justifie , and how not ; together with the Nature of that Faith. As also the Difficulty and Excellency of that Faith that is accounted for Righteousness : Likewise the horrid Evil and Danger of the Sin of Unbelief ; and Mr. Williams's Book and Doctrine further considered . Reader , there are some Faults that have escaped the Press , which spoil the Sense ; Pray be pleased to correct these following with you Pen. PAge 14. Line 27. for true read new . p. 15. l. 1. for no more r. no where . p. 15. l. 41. for that Christ , r. not that Christ . p. 24. l. 22. blot out indeed . FINIS . ADVERTISEMENTS . A Vindication of the Protestant Doctrine concerning Justification , and of its Preachers and Professors , from the unjust Charge of Antinomianism . In a Letter from a Minister in the City , to a Minister in the Countrey . London , Printed for Dorman Newman , at the King ' s-Arms in the Poultrey , in the Year , 1692. MR. Rutherford's Letters , the Third Edition , now divided in Three Parts ; The First containing those which were written from 〈◊〉 where he was confined by a Sentence of the High Commission , drawn forth against him , partly upon the account of his declining them , partly upon the accoun● of his Nonconformity . The Second and Third containing some , which were written from Anworth , before he was by the Persecution thrust from his Ministry ; and others upon Occasions afterward , from St. Andrews , London , &c. Printed for Dorman Newman at the King ' s-Arms in the Poultrey . 
A47448	----	A counter-antidote, to purge out the malignant effects of a late counterfeit, prepared by Mr. Gyles Shute ... being an answer to his vindication of his pretended Antidote to prevent the prevalency of Anabaptism, shewing that Mr. Hercules Collins's reply to the said author remains unanswered : wherein the baptism of believers is evinced to be God's ordinance, and the baptized congregations proved true churches of Jesus Christ : with a further detection of the error of pedo-baptism : to which is added, An answer to Mr. Shute's reply to Mr. Collins's half-sheet / by Benjamin Keach. Keach, Benjamin, 1640-1704. 1694 Approx. 286 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47448 Wing K54 ESTC R18808 12350372 ocm 12350372 59964 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47448) Transcribed from: (Early English Books Online ; image set 59964) Images scanned from microfilm: (Early English books, 1641-1700 ; 213:4) A counter-antidote, to purge out the malignant effects of a late counterfeit, prepared by Mr. Gyles Shute ... being an answer to his vindication of his pretended Antidote to prevent the prevalency of Anabaptism, shewing that Mr. Hercules Collins's reply to the said author remains unanswered : wherein the baptism of believers is evinced to be God's ordinance, and the baptized congregations proved true churches of Jesus Christ : with a further detection of the error of pedo-baptism : to which is added, An answer to Mr. Shute's reply to Mr. Collins's half-sheet / by Benjamin Keach. Keach, Benjamin, 1640-1704. [2], 54, 8 p. Printed for H. Bernard ..., London : 1694. Errata: p. 54. Reproduction of original in British Library. "An appendix, being a reply to Mr. Shute's last single sheet, in answer to Mr. Collin's half-sheet": p. 44-54. 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Shute, Giles, b. 1650 or 51. -- Antidote to prevent the prevalency of anabaptism. Baptism -- Early works to 1800. Infant baptism -- Early works to 1800. Anabaptists. 2005-04 TCP Assigned for keying and markup 2005-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-06 Rachel Losh Sampled and proofread 2005-06 Rachel Losh Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A COUNTER-ANTIDOTE , To purge out the Malignant Effects Of a Late COUNTERFEIT , Prepared by Mr. GYLES SHUTE , An Unskilful Person in Polemical Cures : BEING An Answer to his Vindication of his pretended Antidote , to prevent the Prevalency of Anabaptism . Shewing that Mr. Hercules Collins's Reply to the said Author remains unanswered . Wherein the Baptism of Believers is evinced to be God's Ordinance , and the Baptized Congregations proved true Churches of Jesus Christ. With a further Detection of the Error of Pedo-Baptism . To which is added , An Answer to Mr. Shute's Reply to Mr. Collins's Half-sheet . By BENJAMIN KEACH . LONDON : Printed for H. Bernard , at the Bible in the Poultry . M DC XC IV. THE INTRODUCTION . I Cannot , without Grief and Sorrow of Heart , reflect upon the sad Consequences of our present Differences in and about the smaller Matters of Religion , whereas we agree in all the Essentials thereof ; but do much more resent that bitter and censorious Spirit many shew , and particularly appeareth in the Person I have now to do with , which all that read his Books will quickly perceive . Pray do but see what a kind of Advertisement he put twice into the City Mercury of his last Treatise , &c. wherein he positively denies those he calls Anabaptists to be Churches ; and their Baptism he affirms to be a Counterfeit , which is the Baptism of Believers or adult Persons ; and that because we do not ground Gospel-baptism upon the Covenant God made with Abraham , but upon the great Commission our blessed Saviour gave to his Disciples after he rose from the Dead , as it is contained , Mat. 28. 19 , 20. Mark 16. 15 , 16. This is such an Attempt , that none of our Brethren who are Pedo-baptists ( nor any that ever I read of ) assayed to do . Whether our Baptism be a Truth of Christ , or a Counterfeit , will appear in our Answer ; but why are we no Churches ? Certainly we are Churches ; for a Church may consist of wicked Men as well as of good Men ; but I suppose he means we are not true Churches of Christ ; he , as I judge , not knowing from what Theam that word is derived , we must be wicked Persons or else Churches of Christ. This Man hath come too near to the Expressions and bitter Reflections John Child uttered against us , falsely called , Anabaptists ; who soon after fell under fearful horror of Conscience and Desperation . He wrote a Book against us , rendring us very odious to the World , and casting Contempt upon our saithful Ministers , but quickly was convinced of his horrid Design , crying out , in Despair , That he had touched the Apple of God's Eye ; for , said he , if God has any People in the World , those that I have vilified are his , or to that effect . The Lord deliver this Man from such a Spirit and dismal end ; but 't is bad modling ( as we used to say ) with edge Tools . Our Saviour shews the danger of rash Judgment ; and what have ●e to do to judge our Fellow Servant , much less Churches ? We may judge of Things , and freely speak our Minds , according to Light received ; but to censure a People after this manner , and only because 〈◊〉 differ from him about the Subject and Mode of Baptism , is hard ; 〈◊〉 , considering , that we are in all other things of the same Faith with himself , and such that he hath daily Church Communion with ; is this lovely or just ? is this the Spirit of Jesus Christ ? O● doth he appear in the Wisdom that is from above , that is first Pure , then Peaceable , Gentle , ●a●●e to be Intreated , full of Mercy and good Fruits , without Partiality and without Hypocrisie , and the Fruits of Righteousness that is sown in Peace of them that make Peace , Jam. 3. 17 , 18. What kind of Scoffing , Reproaching , Railing and opprobious Language he hath cast on us , I shall collect and set down in its proper Place ; and yet at the same time he bears very hard upon his Antagonists for using such kind of Terms , &c. p. 4. How will he escape , who says a Man should not Steal , if he Steals ? Or , that a Man should not commit Adultery , if he commits Adultery ? Rom. 2. 22. Or that says , a Man should not scoff or rail on , and vilifie his Brother when he doth the same thing , and yet pretends he hath not do●e it ; I will not render Railing for Railing , these are his Words ; and again saith , I shall labour to declare in the Spirit of Meekness , pag. 4. Hath he been as good as his word , or hath he not ? ( they are proper Judges who have read his Book . ) I think few Men who have had to do with us in this Controversie shewed a more four Spirit than Mr. Eaxter ; and yet did he ever deny us to be Churches , or call our Baptism a Counterfeit ? Pray take his Sentiments of us , when in a co●l Spirit , these are his words , viz. That the Anaebaptists are godly Men ; that differ from us in a Point so difficult that many Papists and Prelatists have maintained that it is not determined in in the Scripture , but dependeth upon Tradition of the Church ; and I know as good and sober Men of that Mind as of thei●s , who are most against them , &c. And again he saith , That Augustin and many Children of Christians were baptized at Age , and that the Controversie is of so great Difficulty , that if in all such Cases none that differ be tollerated , we may not live together in the World or Church , but endlesly excommunicate or persecute one another , Baxter's Book , Principle of Love , page 7. But Mr. Shute hath appeared so bold and rash as if he had an infallible Spirit , and seems to be so lifted up as if he hath done more in his short Tract , than all those learned Men who have formerly and of late times asserted Pedo-baptism . And that now we are totally confuted , and We , and our Cause of Believers Baptism gone for ever . See his Title Page . And in pag. 113. saith he , Thus I have given you one Broad side more , by which I have brought your whole Opinion by the Lee , and all the Carpenters and Calkers in the Nation cannot save it from Sinking . I wish he knew his own Spirit and Weakness better , and not thus to admire what he hath done : Doth he think there is none can answer his Arguments ? No saving our Baptism and Churches from sinking to the bottom , which he hath so furiously attacked ? sad Case ! What could Goliah of Gath , or proud Rabshaketh say more ? But he forgot the old Proverb , Let not him boast that puts on his Armour as he that puts it off . If I or my Reverend Brother Collins , have in any Writings of Ours used hard Words , we have cause to be troubled , for the Truth never gained any thing that way : 'T is not hard Words , but hard Arguments that must do the Business ; A soft Answer ( as Solomon saith ) turneth away Wrath. I must say , I had rather have to do with a Man that hath more Argument and less Confidence than I can find in his Writing , or Spirit . I am sorry he had no better Counsel , or followed no better Conduct , at such an hour as this is ▪ it sure concerns us all to study the things that make for Peace , and that by which we may edifie one another ; the Breach is too wide already . O what want of Love is there in Christians to each other , who are all Members of the Mystical Body of Christ , and Children of one Father , and Heirs of the same glorious Inheritance ! Sure we shall love one another when we come to Heaven ; and I hope His Reverend Pastor ( whom I have more cause both to love and honour than ten thousand Instructors in Christ , he being the blessed Instrument in my Conversion all most forty Years ago ) gave no Encouragement to him thus to write and abuse his Brethren . I would he had consider'd the Text , He that hateth his Brother , is in Darkness Joh. 2. 11. For my part I hope I can say I love them in whom I see the Image of God , that differ from me , in the like degree as those of mine own Opinion . I am persuaded the want of Love to one another is one of the greatest Sins of this Age , and that which is a high Provocation to God ; and if that which this Man hath done is a fruit of Love , or tends to promote it , I am mistaken . True , I have ( may be ) wrote as much of late as another on the Subject of Baptism ; but never without Provocation , by means of divers Persons who have of late times wrote against us . I have not begun the Controversie , but have still been on the defensive Side ; nor can any justly blame us to clear our selves , and defend that which we believe to be the Truth of Christ when urged to it . As to his Answer to Mr. Collins , he hath said something , 't is true , to one or two of his Arguments , but the rest he has passed by in silence , and left the chief Argumentive part , in a great measure , unanswered . And as to his Reply to me , I cannot see he hath said any thing that deserveth my notice at all ; but lest the easie , unwary and prejudiced Reader , should conclude he hath done Wonders , should we aot return an Answer . I have examined the stress of all that seems Argumentive , which contains but a small part of his Book , and having studied Moderation and Tenderness , I hope it may tend to allay and quench the Fire of his Passion , and bring him to a more moderate Temper . However , I shall leave it to the Blessing of God to dispose of the Issue of it , as he shall seem good in his all-wise Providence ; and to help the Reader , I have divided his Book into Chapters in my Answer ; and since he begins with the form or manner of baptizing there , I shall begin also . CHAP. I. Wherein it is proved , That Baptism is not Sprinkling nor Pouring of Water on the Face , nor Dipping of the Head only ; But that it is Dipping or Plunging of the whole Body under Water . I Shall begin with Mr. Sbute's Fifth Page , and shall shew him that he hath not yet buried Mr. Collins his answer , but that it is still alive , and as lively as it was before his pretended Answer came forth . In pag. 6. he r●cited what Mr. Cobins mentioned in the 2d page of his Reply to his Antidote , viz. where Mr. Cobins says , The right mode of Baptism is by Dipping . To which Mr. Shute saith , ( in p. 5. ) I think there is more to be said for Sprinkling or Pouring Water on the Face in Baptism than there is for Dipping or Ducking over Head and Ears in a River or Pond : For the latter is more like a Punishment of Criminals than the Solemnizing of an Ordinance of God ; pray hear what the Scripture saith of Sprinkling and of Pouring Water upon Sinners to cleanse them . Heb 12. 24 And to Jesus , the Mediator of the New Covenant , and to the Blood of Sprinkling , & c. ● Pet. 1. 2. Elect according to the Foreknowledge of God the Father through Sanctification of the Spirit , unto Obedience and Sprinkling of the Blood of Jesus Christ. And Isa. 44 3. For I will pour Water upon him that is thirsty , and F●oods upon the dry Ground : I will pour my Spirit upon thy Seed , and my blessings upon thine Off-spring . Ez ● 36. 25. Then will I sprinkle cl●an Water upon you , and ye shall be cl●an from all your Filthiness , and from all your ●●ols w●● I cleanse you . Ed●d . 2● 8. Here you see ( say you ) we do not read of Dipping , nor Ducking in all those spiritual Metaphorical Baptisms , which are all nearly re●ued unto the Ordinance of Baptism and t●n● to the fam thing , but more effectually and perfectly , and are accompanied with the same Promises , namely , the Remission of Sins , Sanctification by the Spirit , and the Gift of the Holy Ghost ; compared with Acts 2. 38 , 39. Answer 1. You might have added many other Places of Scripture , where we read of Sprinkling : But what would it signify ? the Sprinkling and Pouring mentioned in these Scriptures , refer not to Water ▪ Baptism : Read your learned Annotators and Expositors , and you will find they agree as one Man ▪ That Sprinkling and Pouring of Water ( in Isaiah and Ezekiel , &c. ) do refer to the graci us Effusion of the Spirit in the Times of the Gospel , and to the Purifying and Purging Vertue of the Blood of Christ ; and so that in Heb. 12 24. is to be understood , you should not only say , but prove Baptism to be here intended , and then yoù had said something . 2. Should the Sprinkling or Pouring in these Scriptures , be meant of Baptism , then it would follow that Baptism has mighty Vertue in it indeed , even to wash away all Sin and Filthiness : I thought nothing could cleanse from Sin out Christ's precious blood , as it is applyed by the Spirit , through Faith. Baptism , Peter tells you , washes not away the Filthiness of the Flesh. Not the putting away of the Filthiness of the Flesh , but the answer of a good Conscience towards God , by the Resurrection of Jesus Christ , 1 Pet. 3. 20. 3. If you should say , Baptism is chiefly a Sign or lively Symbol of our being sprinkled with the Spirit , or with the Blood of Jesus Christ , we do deny it . You have not attempted to prove it , 't is evident Baptism is principally a Sign or Symbol of Christ's Death , Burial and Resurrection , see Rom. 6. 3 , 4. Col. 2. 12 , 13. compared with this in 1 Pet. 3. 20. which Sprinkling or Pouring cannot hold forth . 4. But you intimate , That these Spiritual Metaphorical Baptisms are nearly related to the Ordinance of Baptism . I answer , by pouring Floods of Water , or by the great Effusion of the Spirit ; I deny not but the Baptism of the Spirit may be held forth ; and the Baptism of the Spirit signifies Immersion . Ye shall be baptized with the Holy Ghost , &c. Acts 1. 5. The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Casaubon , Is to Dip or Plunge , in which Sense , saith he , the Apostles might be said to have been Baptized , for the House in which this was done , was filled with the Holy Ghost , so that the Apostles might seem to have been plunged into it , as in a large fi●h-pond . See Dr. Duveil on Acts 1. 4 , 5. The learned Casaubon was a Pedo-baptist , yet knew better than to assert Baptizo is to Sprinkle or Pour , but to Dip or Plunge , as you here . Friend , what do you mean by saying , All those metaphorical Baptisms are nearly related to the Ordinance of Baptism ; if you intend both signifies Sprinkling , I deny it , for both of them signifie Dipping or Overwhelming , and so doth the Baptism of Afflictions also , 't is not every small degree of Suffering that is the Baptism of Suffering : Great Afflictions are so called , and that from the literal and genuine Signification of the Word Baptizo , to dip , to plunge under ; and hence ( as I have elswhere shewed ) Vossius notes , That every light Affliction is not the Baptism of Affliction , but like that of David , Psal. 32. 6. He drew me out of deep Waters ; hence also Sufferings and Afflictions are called Waves , Thy Waves and thy Billows are gone over me , Psal. 42. 7. it refers to Christ's Sufferings , who was overwhelmed with Afflictions , even unto Blood and Death . The same as I have hinted is to be noted as to the Baptism of the Spirit , it signifies the miraculous effusion of the holy Spirit , like that at the Day of Pentecost , Acts 2. 1 , 2. Now , in this respect the Metaphorical Baptisms , are nearly related in Signification with the Ordinance of Baptism : I do confess , for to Baptize in the Name of the Father , &c. is to dip in the Name of the Father , &c. and for a more full and clear Demonstration of this from a multitude of learned Men , both Ancient and Modern . See my late Answer to Mr. Burki● , entituled , The Rector rectified , from page 157. to page 206. Scapula and Stephens , Two famous Men for their great Learning , and accounted Masters of the Greek Tongue , tell us , That Baptizo from Bapto , as to the first and proper Signification , signifies Mergo , Immergo , item tingo quod fit imm●rgendo , inficere , im●uere , viz. to dip , plunge and overwhelm , put under , cover over , to die in Colours , which is done by Plunging . Grotius saith , it signifies to dip over Head and Ears . Pasor , an immersion , dipping or submersion , it appears you neither know nor enquire after the proper , literal and genuine Signification of the Word , if you did you would certainly not say , You think there is more to be said for Sprinkling ; for I would have you ask such as can tell you , Whether in those Places in the Hebrews , where Sprinkling is mentioned , the Word signifies Baptizing , or whether it is not rantizing , another Word and of another Signification . And as you regard not the literal , so you mind not the mistical Signification of Baptism ; which is not chiefly to represent the Sprinkling of Christ's Blood , but to hold forth in a lively Figure his Death , Burial and Resurrection , together with our Death unto Sin , and rising again to walk in newness of Life ; as will farther appear in its proper Place . See our late Annotators on Matth. 3. 6. And were baptized of him in Jordan . A great part of those who went out to hear John , say they , were baptized , that is , dipped in Jordan . Tho' they would have the Word to signify washing also , which we deny not ; but then say we , 't is such a Washing as is by Dipping , always , when applyed to this Ordinance . 5. You seem very bold , in saying , Dipping over H●●d and Ears is more like a Punishment of Criminals than the solemnizing of an Ordinance of God. 'T is no marvel you reproach us , when you dare cast such contempt upon Christ's Sacred Institution ; it is to me a trembling Consideration thus to arraign the Wisdom of God : Nor will it salve the matter should you say , You do not think Baptism is Dipping , for it may be so as far as you know ; and if you had read what a multitude of learned Men ( who were Pedo Baptists ) do affirm it is Dipping , you would not sure have adventured to assert such a thing : Suppose it be found at the last Day to be Dipping , the Lord give you Repentance , that you may have this Evil , and all others done away through his Blood. Sure there was as much , nay more cause for during Men to have cast such a Reflection on that legal ordinance of Circumcision . But you say Page 6 , 7. We do not find that there was either a River , or Pond of Water in the Jaylors House for himself and all his Houshold 〈◊〉 be Dipped o● Ducked under Water , for they were all Baptized the same hour of the Night , &c. 1. Answer , Sir , you should take more heed to your words and to what you assert . Is it said they were baptized in the Jaylors House ? if it 〈◊〉 been done in a House , our Saviour needed not to have gone to the River Jordan to be Baptized ; much less into Jordan . Nor was there any reason for Philip and the E●●●ch to have gone into the Water . 2. Moreover , doth not the Holy Scripture tell you that John also was Baptizing in Aenon near Salim , because there was much water , John 3. 23. Pray Reader note this well ; mind the reason why the Holy Ghost ●aith , he Baptized in Aenon ; 't is po●sitively affirmed , because there was much Water in that place , intimating clearly that a little Water will not serve to Baptize Persons in : Also observe what Mr. Pools Annotations say on this place of Scripture ; thus you will find it expressed , viz. It is from this apparent , that both Christ and John Baptized by Dipping the Body in Water , else they need not have sought places where had been great plenty of Water . These are his words that wrote those Annotations . And if it be so apparent , 't is as apparent you have been too bold to say , that Dipping is more like a punishment of Criminals than an ordinance of God. 3. What though we do not read that the Jaylor had a River , or Pond , in his Yard , or near his House ( 't is rediculous to talk of a River or Pond in his House ) yet we ought to believe there was Water enough by , or near his House , to Baptize him and all his , who believed . You see it is granted by your own worthy Brethren , Baptizing is Dipping ; there was n● need for the Holy Ghost to speak of the place where this Water was , or whether it was a Pond or River : And certainly they did not Baptize some , and sprinkle or ●antize others ; Gospel-Baptism being but one and the same , as to the subject and mode of Administration . 4. How can you say Page 7. that they were all Baptized in his own House , when the Text speaks not any such thing ? 2. How can you presume to assert , that they did not go out of the House ? Reader observe the Text well , Acts 16. 30. And brought them out and said , Sirs what must I do to be saved ? Vers. 31. And they said , believe on the Lord Jesus Christ and thou shalt be saved , and thy House ; and they spake unto him and to all that were in his House , vers . 32. And he took them the same hour of the Night and washed their Stripes ; and was Baptized ●e and all his , straight way . Now from these words Mr. Shute affirms , that they were all Baptized in his House , that is , in the Jaylors House . 2. That they were Baptized the same hour of the Night . 3. That they did not go out of the House to a River . If you can see these three Things in these Verses you have better Eyes than I have . As to what was done the same hour of the Night 't is directly in plain words asserted , viz. He washed their Stripes . As to the time when Baptized , it is said , Straight way . If you will have the same Hour and Straight way to intend both the washing their Stripes , and their being Baptized , it is more than can be gathered therefrom ; but if that be granted , might they not in that hour go a little way out of the House and be Baptized ? 't is evident he abuses the Sacred Text. 4. What reason hath he also to affirm , that none believed but the Jaylor himself ? for so he asserts . These are his words . Page 7. We do not read of any one Soul of them that did believe besides the Jaylor himself , before they were Baptized ; nor of any one act of Faith they exerted . 1. Answer , We do read in vers . 34. And when he had brought them into his House he set Meat before them , and rejoyced , believing in God with all his House . 2. He will say , may be , this was after they were Baptized . I answer , we read not one word of the Jaylors believing himself tell then : I mean tho' he believed before , and all his House believed before either were Baptized ; yet 't is not expressed by the Holy Ghost until after they had been Baptized , and were come into his House , and he set Meat before them believing in God with all his House ; So that here is as much mention made of that act of Faith his whole House exerted , as of the Jaylors own Faith , and as soon also . 3. And is it not evident likewise that they were before out of the Jaylors House , else why is it said when he had brought them into his House , &c. that is , after they were Baptised ; take heed how you write at another time , lest you provoke God by adding and diminishing from his Sacred Word . In Page 12 ( you say ) you believe , that there were more modes in Baptism than one , for some went down into the Water , and others were Baptised in their Houses : but ( say you ) I understand not that any were Ducked all under Water ; it is possible their Faces might be Dipped , without Plunging the whole Body under Water , or by pouring Water on their Faces . 1. Answer , That which you again assert . I again affirm , is not true , viz. That some were Baptised in their Houses ; what you have said of the Jaylors being Baptised in his own House , all may see is without Book , and without the least shadow of proof , nor do you , nor can you prove it of any other . 2. If there were more modes of Baptism than one , then there were different significations of the same ordinance , and all of them could not be held forth in the Baptism of each person ; for such that were Dipped , tho' it was but the Head only , were taught the proper Mysteries represented thereby , and those that were sprinkled only with Water , or had Water poured upon them , were taught the proper Symbols or signification of that mode ; but how absur'd that would be I leave to all impartial wise Men to consider . 3. And if this was so , how then was the way and ordinance of God in their Holy administration , one and the same in all the Churches of the Saints ? you may as well say the modes of the Administration of the Lords Supper were more than one , and so allow of the Popish mode therein , who deny the Lai●y the Cup. Is this to make the Holy God , a God of order , or of confusion ? 4. If Dipping was one mode and Sprinkling another , then would Baptism and Rantism be both ordinances of Christ , ask the learned what the word for ( Sprinkling ) is in the Greek Tongue , and if they do not tell you ( if they speak the truth ) 't is ( Rantising ) I will confess I have in this done you wrong , and mistook my self : But we deny Sprinkling is Baptism for Dipping of the whole Body ; is an essential , not an accident of Baptism . Baptism is compared to a burial , that 's clear from Rom. 6. 3 , 4. as it is confessed by a multitude of learned Men who were Pedo Baptists , as you shall hear anon . Now will you say , if the Face or Head only of a Dead Corps was covered with Earth , and not the whole Body , that the Corps was buried ? if you should , would you not be laught at ? Our Saviour was buried , not his Head only , but his whole Body also in the Heart of the Earth , and he whose whole Body is not covered all over in the Earth , is not buried ; no more is he whose whole Body is not covered all over in the Water-Baptised . Baptism is a lively Figure of the Burial of our Blessed Lord , and of our Death to Sin and being Buried with him both in Sign and signification . In Page 12. ( say you ) produce one positive command or example to prove , that ever any Woman went down into a River , or Pond to be Dipped , or Ducked , all under Water in Baptism , throughout the Book of God , or else take your human invention to your self ; these are your words . Answer , If we prove that a Woman by name was Baptized , then we prove a Woman was Dipped , because Baptized in Greek is Dipped in English : and the Dutch ( as I have elsewhere shewed ) have so Translated the Word , viz. Dooped or Dipped in the name of the Father , and of the Son , and of the Holy Ghost . Now in Act. 16. we read of Lydia who was Baptized , that is , Dipped ; and in Act. 8. 12. when they believing Philip preaching the things concerning the Kingdom of God , and the name of Jesus Christ , they were Baptized , both Men and Women : That is , saith the Dutch Translation , they were Dooped both Men and Women : our Translators have left the Greek word untranslated into our Tongue . What difference is there between Baptisma ( Greek ) and Baptism ? 2. But Sir , I cannot but take notice how often you add Ducking to Dipping : Is not this to reproach and cast contempt upon us , and on the ordinance of Christ of Dipping believers in his name ? The Lord open your Eyes and give you repentance , in mercy to your poor Soul. In Page 13. because every Sinner God draws to Christ must come to him naked , &c So you say it must be in Baptism , viz. that part of the Man , Woman , or Child that is Baptized must be naked , and so plead only for the Baptizing of the Face . 1. Answer , Sir , what reason do you give for this ? have you any ground to run that parallel from any Text of Scripture ? Is it not of your own making and devising ? But since you are for plain Texts of Scripture for every thing , pray where do you read that any Man , or Woman● Face , or Head , was only Baptised , or that ●ver John Baptists or Christs Disciples Baptised any person naked ? You tell us of the immodesty and evil of such a practice , and that it may tend to gratifie the Devil and to the sin of Adultery ; certainly such a thing is utterly to be condemned and never was practised , you know well enough , by us whom you reproachfully call Anabaptists . As touching what Mr. Baxter ( to which you might have added Dr. Featly ) hath said concerning Baptizing persons naked ; we know they as well as you , were too much guilty of backbiting , v●lifying , and reproaching of us ; yet they had no ground in the least to cast this odium upon us ; we challenge all Men or any person living to produce one instance that ever any Man or Woman by any of our perswasion was Baptized naked . As to what Mr. Tombs said to Mr. Baxter , of a former custom in some nations of Baptizing naked , it affects not us , nor do I believe there was ever any such custom used among any godly Christians . Nor did Mr. Tombs ever so Baptise any Maids in Bewdeley nor any where else . If he said he could do it , it was doubtless his weakness so to speak ; but I am not bound to believe all that Mr. Baxter hath wrote of worthy Mr. Tombs ; but since they are both dead we will say no more to that ; but any thing you can catch up you resolve 't is plain to make the greatest use of imaginable to reproach your godly Neighbours and the truth of Christ. In Pape 15. the Anabaptists ( you say ) make a great deal of pudder and stir about the Apostles words in Romans 6. 3 , 4. and have pressed them into their service ; the words are as followeth ; therefore we are buried with him by Baptism ; they will ( say you ) have it that this respects burying in Water over Head and Ears in Baptism , and therefore they make it an argument for Dipping : The Apostle ( you say ) seems to have been stirring them up , and puting them in mind of their Baptismal vows and Obligations : It may be as well to Children of believing parents that were grown up , as to themselves ; for in vers . 3 saith he , know ye not that so many of us as were Baptised into Christ , were Baptized into his Death ? that is ( say you ) as they were Baptized into all the priviledges , that were purchased by the Death of Christ , so they were baptised also into the sufferings of Christ , for they were obliged by their Baptismal Covenant to take up their Cross and follow the Lord Jesus Christ , &c. 1. Answer , You shall now see whether 't is only those whom you call Anabaptists , that make such improvement of this Text ( you say pudder and stir about it ) or whether others who were and are Pedo Baptists , do not make the like use of it , viz. to prove Baptism is an Image , Symbol or representation of Christs Death , and burial and Resurrection , together with our Death unto sin , and vivification to a newness of Life : But before I shall quote the Authors I must tell you the Apostle is not in the context speaking of the sufferings of believers , not a word of bearing the Cross : Therefore from the Scope and coherence of the Text you cannot infer any such conclusion as you do . Pray Reader take notice of the 5th Chapter and the beginning of this 6th , and see if I or this Man speak the truth of the Texts in , vers . 1. of this Chapter ; the Holy Apostle says thus , i. e. What shall we say then ? Shall we continue in Sin that grace may abound , God forbid ; how shall we that are dead to sin live any longer therein , vers . 2. Know you not that so many of us as have been Baptized into Jesus Christ , were Baptized into his Death , vers . 3. Therefore we are buried with him by Baptism into Death : That like as Christ was raised up from the Dead by the Glory of the Father , even so we also should walk in newness of Life , vers . 4. For as we have been planted together in the likeness of his death , we shall be also into the likeness of his Resurrection , vers . 5. Is here a word of the Cross , or suffering for Christ , or that we are Baptized to shew we must suffer Martyrdom with Christ ? no , no , unless it be the Death or mortification of sin or the old Man. Tho' I deny not but such that are Baptized must look for suffering . You say , our Saviour calls his suffering his Baptism , and a Blood Bloody Baptism it was ; but I have a Baptism to be Baptized with , and how am I straightned till it be accomplished ? now ( you say ) the Apostle draws his argument from the premises in verses 4 , 5 , p. 16. Answer , 'T is very true , the Apostle doth draw his argument from vers . 4 , 5. &c. but not from Luk. 12. 50. the Text you mention about Christs Baptism of suffering , so that 't is evident to all you have abused this Sacred Text also , and prest it in , to serve your purpose : Pray read all the Annotators you can get on the place particularly , Mr. Pools , and see if any favour your exposition of it . 2. Tho' I have said enough to silence this Man or any other upon this Text , Rom. 6. 3 , 4 , 5. in two Treatises , yet left they come not into the Author or Readers Hand , I shall repeat some passages once again . Let all Men consider in the fear of God , and take notice of the gracious design , and condescention of our blessed Saviour in his instituting of the two great ordinances of the Gospel , viz. the Lords Supper and Baptism ; for as that of the Lords Supper doth in a lively Figure represent the breaking of his Body , and the pouring forth of his Blood , so the ordinance of Baptism doth as clearly ( if rightly Administed ) represent or hold forth the Death , Burial , and resurrection of the same Lord Jesus : Together with our death to sin and rising again to walk in newness of Life ; and that this appears from this Text and that in Col. 2. 12. shall , God assisting , be evinced . The whole Church of the Romans , and every member thereof were to reckon themselves dead to Sin , and were bound to live no longer therein , because by Baptism , as in a lively Figure they had held forth the same thing , nay by that Baptismal covenant they were obliged to live and walk in newness of life . See Pools Annotations on the place , where you will find these words , viz. he seems to allude to the manner of Baptizing in those warm Countries , which was to Dip or plunge the party Baptised , and as it were to bury him for a while under water : See the like Phrase , Col. 2. 12. Baptism doth not only represent our Mortification , and death unto sin , but our progress and perseverance therein ; Burial implies a continuing under death , so Mortification is a continual dying unto sin : Look as after the Death and Burial of Christ there followed his Resurrection , so it must be with us , we must have Communion with , and conformity to the Lord Jesus Christ , in his Resurrection as well as in his Death ; both these are represented and sealed to us , in the Sacrament of Baptism , &c. thus Pools Annotations . The Assembly also in their Annotations on this Text say much the same things , viz. In this Phrase the Apostle seems to allude to the Ancient manner of Baptizing , which was to Dip the party Baptized , and as it were to bury them under Water for a while , and then to raise them up again out of it , to represent the Burial of the old Man and the Resurrection to newness of Life . Diodate in his Annotations saith the same . Cajetan upon the place says we are buried with Christ by Baptism into death ; by the ceremony of Baptism , because he ( that is , the party Baptized ) is put under Water , and by this carries a similitude of him that was buried who was put under the Earth . Now because none are buried but dead Men , from this very thing that we are buried in Baptism we are assimulated to Christ buried , and when he was buried . Tilenus a great Protestant writer in his dispute on this Text Page 88 , 89. speaks fully to this case : Baptism , saith he , is the first Sacrament of the New Testament instituted by Christ , in which there is an exact Analogy between the Sign , and the thing signified . The outward Rite in Baptism is threefold . 1. Immersion into the Water 2. Abiding under the Water 3. A Resurrection out of the Water . The form of Baptism , viz. External and Essential , is no other than the Analogical proportion which the signs keep with the things signified thereby ; for the properties of the Water , washing away the defilements of the Body , does in a most suitable similitude set forth the Efficacy of Christ's Blood in blotting out of sin ; so dipping into the Water in a most lively similitude sets forth the Mortification of the old Man , and rising out of the Water , the vivification of the new Man — The same plunging into the Water ( saith he ) holds ▪ forth to us that horrible Gulph of Divine Justice , in which Christ for our sakes for a while was in a manner swallowed up ; abiding under the Water ( how little a time so ever ) denotes his descent into Hell , even the very deepest of Lifelesness , which lying in the sealed or guarded Sepulchre , he was accounted as one dead : Rising out of the Water holds forth to us a lively similitude of the conquest which this dead Man got over death ; in like manner we being Baptized into his death and buried with him , should rise also with him , and go on in a new Life . Thus far the learned Tilenus . Sir , 't is time for you to lay to Heart what you have done in trampling upon dipping or Baptising , that is such a glorious significant ordinance as these Authors tell you , and no doubt speak the mind of God : And in the room of it exalt an humane and an insignificant invention . Doth Rantism or sprinkling bear any proportion to those great mysteries , here mentioned ? doth that figure o● hold forth the burial of Christ , or that of the old Man ? can a few drops on the Face represent that ; or what representation is there in that of a Resurrection ? Alass ! you know not what you do . ●ut to proceed . Ambrose saith , Water is that wherein the Body is plunged , to wash away all sin . ( 1 suppose 〈◊〉 means 't is a sign of this , ) i. e. that all sin is buried . Chrysostom saith , that the old Man is buried and drowned in the Immersion under Water ; and when the Baptized person is afterwards raised up out of the Water , it represents the Resurrection of the new Man to newness of Life . 〈◊〉 us Epist. ad Tradit . Philadelph . saith , that ●●l●●ving in his death we may be made partakers of his Resurrection by Baptism . Baptism was given in memory of the death of our Lord. We perform the Symbols of his death ( Mark it Reader ) not of the pouring forth of , or sprinkling of his Blood , nor of the Spirit ; no , no ; but as these Authors say , 't is a Symbol of his Death , Burial and Resurrection , which sprinkling in no manner of way can represent . Justin Martyr saith , we know but one saving Baptism , inregard there is but one Resurrection from the Dead , of which Baptism is an Image . And from hence we know nothing of your Infants sprinkling . See more in Sir Norton Knatchbul's Notes Printed at Oxford 1677. who to the same purpose quotes Basil the Great , Lactantius , Bernard , &c. Mr. Perkins 2. Vol. Cap. 3. on Gal. saith , the Dipping of the Body signifies Mortification or fellowship with Christ in his death , the staying under the Water signifies the burial of Sin , and coming out of the Water the Resurrection from Sin to newness of life : And in another place saith , the ancient custom of Baptizing was to Dip all the Body of the Baptized in Water . To these Ancient Writers let are once again add here for your further conviction , what some of the chefest Prelates of the Church of England have very lately said on , Rom. 6. 3 , 4. The Reverend Dr. Sharp the present Lord Arch-Bishop of York , in a Sermon preached before the Queens Majesty on Easter Day , March 27 , 1692. saith he , and this in antient times was taught every Christian in and by his Baptism ; when ever a person was Baptized , he was not only to profess his Faith in Christs Death and Resurrection , but he was to look upon himself as obliged in correspondence therewith to mortifie his former carnal affections and to enter upon a new State of Life . And the very form of Baptism ( saith he ) did lively represent this obligation to them : For what did their plunging under water signifie , but their undertaking , in imitation of Christs Death and Burial , to forsake all their former evil courses ; As their ascending out of the Water did their engagement to lead a Holy and Spiritual Life ? This our Apostle ( saith he ) doth more than once declare to us thus , Rom. 6. 3. 4. We are buried with Christ by Baptism unto Death , that like as Christ was raised up by the glory of the Father , so we should walk in newness of Life . Thus Dr. Sharp . Dr. Fowler ( Now Lord Bishop of Gl●cester ) in his Book of design of Christianity Page 90. on Rom. 6. 3 , 4. saith , Christians being plunged into the Water , signifies their undertaking and obliging themselves in a Spiritual sense , to die and to be buried with Jesus Christ in an utter renouncing and forsaking all their Sins , that so answering to his resurrection they may live a Holy & godly life . Also Dr. Sherlock ( Dean of St. Pauls ) in his Sermon , Charity without usury , on Rom. 6. 3 , 4. saith , Our conformity to the Death and Resurrection of our Saviour , consists in dying to Sin and walking in newness of Life : Which saith he , St. Paul tells us is represented by the External ceremony of Baptism , and rising out of his watry Grave a new creature . Moreover , unto these let me add what Dr. Tillotson , the present Lord Arch-Bishop of Canterbury hath wrote ; see his Book stiled Sermons on several occasions 5th . Edit Page 188 , 189. Speaking also of the same Text , Rom. 6. 3 , 4. Antiently , saith he , those who were Baptised put off their garments , which signified the putting off the Body of Sin ; and were immers'd and buried in the Water , to represent the Death of Sin ; and then did rise up again out of the Water , to signifie their entrance upon a new Life . And to these customs the Apostle alludes when he says , How shall we that are dead to Sin live any longer therein ? Know ye not that so many of us that were Baptized into Jesus Christ , were Baptized into his Death , &c. Dr Duveil on Act. 8. Page 292 , 293. cites a most learned Anonimous French Protestant Writer in his answer to the famous Bishop of Meaux , speaking thus , viz. 't is most certain , saith he , that Baptism hath not hitherto been Administred , otherwise than by sprinkling , by the most of Protestants . But truly this sprinkling is an abuse , thus custom which without any accurate examination , saith he , they retained from the Romish Church , in like manner as many other things , makes their Baptism very defective ; it corrupteth its institution and ancient use , and that nearness of similitude which is needful should be betwixt it and Faith , repentance and resurrection . This reflection of Mr. B●ssuet deserveth to be seriously considered , to wit , saith he , that this use of plunging hath continued for the space of a whole thousand and three hundred years ; hence we may understand that we did not carefully as it was meet , examine things which we have received from the Romish Church . Calvin also saith l. 4. c. 16. that Baptism is a form or way of burial ; and none but such as are already dead to sin , or have repented from dead works , are to be buried . But now say we , sprinkling and pouring is not the form of Baptism , because not the form of a Burial ; nor can Infants be the subjects of it ; because as the learned observe , Baptism is a Symbol of present , not of future regeneration ; 't is an outward sign of that Death unto sin , which the party Baptised passed under then , or ought to have had before Baptis'd ; they then professed themselves to be Dead to sin , i. e. when they were Buried with Christ in their Baptism , for the argument of the Apostle lies in that respect , How shall we that are Dead to sin live any longer therein ? know you not , that so many of us who were Baptized into Christ were Baptized into his Death , both in sign and signification ? And therefore as Dr. Sherlock says , they rise out of that watry Grave as new born Creatures ; it denotes not only what they should be hereafter , but what they were actually at that time . So that as this Text and arguments drawn there from utterly condemn sprinkling and pouring , as that which is not Christs true Baptism , so it excludes Infants from being the true subjects thereof , because in them appears no such Death to Sin , nor can they be said to come out of that Watry Grave as new born Creatures . I will only quote one Author more and proceed , and that is learned Zanchy on Col. 2. 12. There are ( saith he ) two parts in regeneration i. e. Mortification and Vivification , that is called a burial with Christ , this a Resurrection ; with Christ ; the Sacrament of both these is Baptism ; in which we are overwhelmed or buried , and after that do come forth and rise again : It may not be said truly but sacramentally of all that are Baptised , that they are buried wich Christ and raised with him , but only of such who have true faith . Thus Zanchy . Now Sir , see what a stir and pudder ( as you call it ) these Pedo-Paptists make on this Text , Rom. 6. 3 , 4. Col. 2. 12. to prove Baptism is Dipping or a figure of a burial ? Would you not have us give the true sense of the Word wherein we concur with all learned Men ? I hope , by this time Reader , thou art fully satisfied that this Man hath said nothing to weaken our Arguments or Grounds for Dipping , tho' ' twice as much we have said on this Account , in that Treatise called The Rector Rectified ; but this shall suffice here , as to the Mode of Baptizing . CHAP. II. Wherein Mr. Shutes Reply to Mr. Hercules Collins Answer about habitual Faith is considered , detected and clearly refuted ; proving that Infants are not required to believe , nor are they ( without a miracle ) capable so to do , nor are they intended in those places of Scripture that Enjoyns Faith on the Adult . BEfore I proceed to take notice of what this Man hath said about Infants having habitual Faith , I shall note two or three things by the Way . 1. 'T is very remarkable , and worthy the Readers observation , to see how the asserters of Infant Baptism differ among themselves about that Faith they suppose to be in Infants ; for , as I noted in by Answer to Mr. Smythies Cold resined , Page 144 , some of them , as Thomas Aquinas asserts , They have the Faith of the Church , that being intailed upon all who are within the Pale thereof ; others say , they have the Faith of the Gossips or Sureties ; thus the Church of England , &c. Musculus seems to assert , they have an Imputed Faith ; Mr. Blake intimates , They have a Dogmatical Faith only ; Mr. Baxter would have it be a saving Faith ; but does not tell us how it agrees or differs from the Faith of the Adult ; some as Mr. Danvers observes , say , 'T is a Physical ; some , a Metaphysical Faith some a hyperphysical Faith : Some say , They are born Believers , which proceeds from their Patents being in the Covenant and being Believers ; but this is to intail Grace to Nature , and Regeneration to Generation ; nay , and to assert , all are not Children of Wrath by nature , or as they are born and come into the World ; others say , They are made Believers by Baptism , that Ordinance conveying grace , as Mr. Rothwell . This Man asserts , they have habitual Faith ; the like do the Athenian Society seem to intimate . But which of all these shall we give credit to ? The Truth is , they all speak without Book , having no ground from Gods word to say what they do . 2. We desire it may be considered and carefully heeded , lest we still are abused as Mr. Collins hath been , that we stedfastly believe and readlly grant it , as an Article of our Faith , That all Infants are under the Guilt and stain of original Sin as they come into the World , and that no Infant can be saved but through the Blood and Imputation of Christs righteousness : And also we do believe , That all those dying Infants who are ●aved , God doth in some way or another ( which is not known to us ) Sanctify them ; for no unclean thing can enter into the Heavenly Jerusalem . See our confession of Faith. 3. We do believe , that no dying Infant can be saved that is not in the Covenant of Grace , for t is ( through or ) by the Grace , Mercy and Inconceivable Love of God , as 't is contained in the Covenant of Grace , that Christ , and all Blessings of Christ , are made over to all the Elect , whether Adult or little Infants . We therefore never asserted , That no Infants of Believers , or of unbelievers either , are in the Covenant of Grace ; but we do assert , all Elect Infants are in it ; Yet we do deny , that the Infants of Believers as such , or as so considered , as bring their Natural Offspring , are in the Covenant of Grace . Having noted these three Things , I shall proceed . First , take what Mr. Collins hath asserted in his Answer to Mr. Shutes pretended Antidote ; See Page 3. viz. That Infants are saved by Christ we have asserted , because we know of no other Name but Jesus ; but that they are saved by Faith , habitual Faith in Christ , I must confess I never read in all the Book of God ; I could wish he could shew me the Chapter where Christ said any such thing , i. e. that Infants are saved by habitual Faith. And what would this Man make a new Bible , have a new rule , to tell us of things never heard of ? These are Mr. Collins's words , Take Mr. Shutes reply ; pray look into that Chapter , saith he , where you find that God hath declared two ways for saving Elect persons ; one for the saving of aying Infants , without the Grace of Faith ; and the other for saving adult Believers by Faith : And then he asketh two other as impertinent Queries . But 〈◊〉 last he sixes u●on one Text to prove habitual Faith in Infants , viz Joh. 3. 9. whosoever is born of God doth not commit sin , for his seed remaineth in him ; and he cannot sin because he is born of God. Answer , We say there is but one way to be saved , and that one way is Jesus Christ ; 't is by his Sacrifice , by his Blood , by his merits , that is , by the imputation of his righteousness ; but that there is the same Way or Mode and no other , for the Application of the Blood and Merits of Christ respecting elect dying Infants , as there is for the Adult ; and that God doth not , cannot sanctify dying Infants any other way but by infusing the same habit of Faith , which he infuseth into the Adult who believe , he should prove . God is a free Agent , and may have ways to apply the Blood of Christ and Sanctify dying Infants , that we know not of . 2. As to the Text he brings to prove habitual Faith in Infants , of believers , if it be not brought to prove that , that Seed or divine Habit is in infants of believers , as such , it does not concern the present controversie ; 't is Joh. 3. 9 which we will now consider and examine . And let it be well noted , That the Seed remaineth in him , that sacred habit abides in him , that hath it ; it remains and shall remain in every Soul in whom it is infused ▪ grace in the habit can't be lost , 'T is a Well or Spring of living Water , that springeth up unto Eternal Life , Joh. 4. 14. Christ hath prayed , That our Faith fail not ; that is , the Seed or Habit thereof ; for the Act , in the exercise of it in part may fail now and then ; if the Infants of Believers have the Habit of Faith in them , be sure those Habits will appear , and they must be true Believers and be saved , because the Seed remaineth in them . 3. Why do you not answer Mr. Collins Argument , Page 7. of his reply to you , faith he , those Children of Believers which die in an unconverted state , either never had the Habits of grace , or else if they had them they have lost them ; but there is no losing . Habits of grace , ergo they never had them . Reader , see what Mr. Shute hath said to this Argument in Page 42. of his last Book , these are his words , viz. Therefore I will put it to a fair issue , which shall be this , produce me but one place in all my Book where I have asserted this you have charged upon me , and I will turn Anabaptist immediately , &c. Answer , If you have not said that the Infants of Believers as such have habitual Faith , what is it you argue for , why do you plead for the habit of Faith to be in them , if you say you plead only for habitual Faith to be in Elect Infants ? 1. Then I hope you will only have Elect Infants to be Baptised , and how do you know which they are , since they can make no confession of Faith ? 2. Moreover , I also conceive you may allow Baptism to the Infants of Unbelievers : For sure you dare not deny but some of their Seed are comprehended in Gods Eternal Election . 3. The controversie or difference between us and you lies not how dying Elect Infants are Sanctified , &c. whether by the habit of Faith or by some other way , by which God may apply Christs Merits to them , &c. But whether the Infants of Believers as such have the habit of Faith , or Faith in any sense , by which they come to have right to that ordinance , what have we to do with dying Infants ? did you Baptise no Infants but such that dye and were sure that all the dying Infants of Believers were elected , it might seem some what to the purpose ; tho' not so much neither as you may Imagin ; for , I do affirm you have as much ground to give them the Lords Supper as you have to Baptise them , because such who are the proper subjects of Baptism , have an immediate right according to the order of the Gospel to the Lords Supper . You must have a command or Authority from Christs word to Baptise them , or you ought not to do it ; but you have no such command nor Authority . 4. The habit of Faith without the Act gives not a right to that Sacred ordinance , for Faith and a confession of Faith is required : But I must confess I see not how there can be the habit and not the Act ; for tho' the habit may be Antecedent to the Act in order of nature , yet not in order of time in any Believer : Prove , if you can , any person that was a Believer , had the habit of Faith , and yet not the Act of Faith at the same time : For as all learned Men generally agree , as soon as life is infused into a dead sinner , there is Heat , Motion , Activity , &c. the habit of grace is a Vital Principle , and as they say , 't is naturally active , it is a Spring of perpetual motion , as Mr. Charnock shews . 5. You say Infants may believe : And you would have them to be such Children of the Jaylors Houshold , who are said to believe , and yet would have it to be only Faith in the habit : But all Men of understanding know believing refers to the Act or exercise of Faith ; you may as well say the Jaylor had no more than the habit of Faith , for read the words again , viz. be rejoyced believing in God with all his House . 6. If Infants believe they know the object of their Faith ; can any believe in him , whom they know not ? Faith all Men ( I think ) agree has its Seat in the will and understanding , the understanding is illuminated and sees the need , necessity and excellency of Jesus Christ , and so assents that he is the only Saviour as well as the Will consents , bends and bows down in subjection to him : And can any either young or old be said to be Believers or to have Faith , and yet in them is nothing of this ? But say you Page 22. For as much as the Creature is wholly passive in the reception of grace , and Christ is all in all , from the foundation of Mans Salvation to the topstone , therefore a young Child in the Womb or Cradle is as capable of being born again as well as an old one , for both young and old are dead in sin and Trespasses before they are converted . Answer , You seem to refer to the Almighty power of God : 'T is very true , he can if he please infuse grace into a Babe in the Womb or Cradle , nay of Stones raise up Children to Abraham ; but the question is not what God can do , but what God doth do : Though we do believe the creature is passive in the first reception . of Grace , yet how do you prove God doth regenerate Infants in the Womb or Cradle ? Gods Grace is infused into fit and proper subjects ; and tho the Grace by which we believe is from God , yet 't is the Creature that doth believe . Why do we say that Irrational creatures are not fit Soil for the Seed of the word ? is it not because they have no understanding ? and tho' Infants have rational Souls yet till they come to maturity they have no knowledg nor understanding ; the design of God in sowing the Seed or Habit of Grace is , that the Fruits thereof may be produced and brought forth : But you must say the Fruits of grace do not appear in Babes , which is Love , Joy , Peace , Longsuffering Gentleness , Goodness , Faith , Meckness , Temperance , &c. Gal. 5. 22. Nor is it possible it should without a Miracle . Such as is the Cause , such is the effect or product of it . How God doth Sanctify dying Infants ( I speak as to the Mode of it ) no mortal Man I am sure can tell ; if it is by infusing Grace , let it be so , tho' it can't be proved whilst the World stands , yet Gods design therein could not be the same in them as it is in others ; he expecteth no such fruit from them : Nor can any Gospel ordinance be the right of such Infants nor any other , without a precept or example from Gods word . Baptism ( as you have heard ) is a significant ordinance , 't is an outward sign of mortification of sin and of Vivification to a new life , and ●aith is required in respect of the act of it touching the gracious promise of God made to all such who are the true subjects thereof , see what Dr. Taylor Late Bishop of Down speaks about this notion of Infants having habitual faith , viz. are there any Acts precedent ▪ concomitant or consequent to this pretended habit ? this strange invention is absolutely without Art , without Scripture , Reason , or Authority . And further , saith he , if any run for succour to that exploded Cresphu●eton , that Infants have faith or any other inspired habit of I know not what , or how , we desire no more advantage than that they are constrained to answer without Revelation , against reason , common sense and all experience . Again , he saith , how can any Man know they have faith , since he never saw any sign of it , neither was he told so by any that could tell ? Thus Dr. Taylor . In Page 22. He strangely reflects upon Mr. Collins , and endeavours to infer that from his Arguments , which no way can in honesty be drawn therefrom , viz. that the whole strength of his arguments against Infant Baptism naturally tends to the making Adult Believers the Authors of their own Faith and Eternal Salvation . Answer , Let all Men consider the nature of this Mans Spirit ; what little ground there is for this Conclusion will soon appear to all that read Mr. Collins arguments ; doth he deny the infusion of Sacred habits in Believers , or that 't is not by the grace of God alone , that they are quickened and regenerated , because he knows not that Infants have the like Sacred habits infused into them . We say the same with worthy Mr. Marshal , in Page 78. of his Book ; which you recite in the 24th . Page of yours , viz. that Union between Christ and the Soul is fully accomplished by Christ giving the Spirit of Faith to us , even before we can Act Faith in the reception of him ; because by this grace or Spirit of Faith , the Soul is inclined to an active receiving of Christ. What of this ? tho' 't is thus in the Adult , must this Spirit of Faith or the Habit of Faith be therefore in Infants of Relievers also ? Sir , let me ask you two or three questions here before I leave this . Is Regeneration in your Infants that are Regenerated , the fruit or product of that Spirit of Faith or Habits which you plead for , to be infused into them when Infants ? sure if they had any such Habits , when Infants , they need no other inspired Habits when they are grown up . 2. I would know since you speak only of those habits to be in Believers Infants , whether they were infused before they were born or after ? 3. Seeing some Infants of Infidels or Unbelievers may be elected , nay and it appears to us by Gods working upon the Hearts of such when grown up , ( that they were comprehended in his electing love ) had not they likewise when Infants habitual Faith and so an equal right to Baptism ? In Page 26 you say , all the Seed of Believers under the Gospel do partake of all the benefite and priviledges of the Covenant of Grace , as much as ever the Seed of professing Jews did under the Law. Answer , I say so too ; and more : All our Children partake of greater benefits and priviledges of the Gospel of the New Covenant than theirs did of it , under the Law , ( as to outward dispensation and revelation ) when grown up , set under the clear and plain Revelation and Ministration of it : But of what this , therefore say you , they have as good , a right to the initiating Seal or Token of the Covenant , namely Baptism , as ever the Jews Children had to the initiating Seal of the Covenant , namely Circumcision . Answer , You go too fast ; how do you prove that Baptism is an initiating Seal of the Covenant , some call it an initiating rite into the visible Church , but is it indeed an Ordinance of initiation into the Covenant of Grace ; then your Infants are not in the Covenant before Baptized , I know nothing to be the Seal of the Covenant but the Holy Spirit , Eph. 1. 13 , 14. and cap. 4. 30. as touching Circumcision , that was I grant a rite that belonged to the Male Infants of Abraham and his Seed , if it was initiating it , only let them into that National Church , but I doubt not but that the Seed of Abraham according to the Flesh , were all both Males & Females Born Members of that Church . 2. We shall prove by and by , that Circumcision did not appertain unto the Covenant of Grace ; read the Arguments in the 1st and 2d . Part of the Ax layd to the Root of the Trees : And when you write again answer them , for you have not touched one of them ; yet Sir you have a great deal of Work cut out all ready for you , before this comes to your Hand . But to proceed , you in page 26. go on to prove what you have asserted , viz. That it is so ( say you ) doth clearly appear from our Saviour Christs carriage and department towards those little Children that were brought to him . You say those Children were the Children of believers . Answ. I deny it , se how you are able to prove it , there is no such thing recorded of them , viz. That they were the Children of believers : again , page 27. you say Christ did bless them with spiritual blessings . Answer , Friend , may not you be found ( as far as you know ) to assert false things of Jesus Christ ? Is it said he blessed them with spiritual blessings ? but since you know so well , pray what spiritual blessings were they ? You confess he did not Baptize them ; did he them give them habitual Faith for that blessing you plead for to be in Infants ? Reader , 'T is evident Christs way of healing the Sick , was by putting or laying his Hand on such , how do we know but it was the blessing of healing , he prayed for , and blessed them with ? but Mr. Shute tells us ; God out of the Mouths of Babes and Sucklings hath perfected his praise , page 23. Answer , Now you have hit it . I do not doubt but those Babes , out of whose Mouths God hath perfected his praise , but that they had more than habitual Faith. Friend , what Babes were they Peter Speaks of ? 1 Pet. 2. 1 , 2. that he calls New-born Babes , out of the Mouths of such Babes , God hath Ordained Strength no doubt . You say Christ prayed for none , but for the Elect. page 27. Answer , Not for spiritual blessings ▪ but how do you know he never prayed for Healing , and other Temporal blessings , for such , that were not of his Elect ? you lay down strange and bold assertions . You say page 28. As soon as adult Heathens were Conversed and Baptized , if they had Children , they were all Baptized also with them , as being part of themselves . Answer , I deny that likewise ; shew what Heathens Children , after the Parents believed and were Baptized their Children also were Baptized . 2. If Children be part of their Parents , then certainly if the Parents go to Heaven all their Children must likewise , for the Whole of believers shall be saved , not a Part of them only . Also if the Children be part of their Parents , and a part of the Person , namely the Face , only is sufficient to be Baptized , then say I the Parents Baptism may serve for the Child : And the truth is , as the Bishop of Down noted , viz. Since as some affirm the Parents Faith serves for the Child , why may not the Parents Baptism serves for the Child also● You say , That little Children by the Cooperation of the Holy Spirit may have Faith , and the heart of an Adult Person is no more capable of changing himself than a● Infant , and Quote Luther in the case . Answer , 'T is true little Children may have Faith if God please to work a Miracle , and Inspire them with his Spirit : But doth God do this to the Infants of Believers ● I ask also , Whether the Infants of 〈◊〉 not as capable of this Faith ? nay I●rffirm ▪ that as many of the Children of Infidels and unbelievers may have the Cooperation of the Spirit in them as the Infants of believers . Disprove it if you can ? 2. Doth not God work ordinarily upon such Subjects as have the exercise of Reason , and understanding : Tho' the grace is given by which we do believe , yet is not the act ours . Can God be said to believe for us , or can there be faith in any subject , and yet no knowledg of the object , no nor one rational act exerted ? But ( if this be so , that the Infant believes himself ) why do you hint in the Text words , That a Man is as truly bound to lay hold of the promise for his Children , as for him . himself ? There 's no need for the Parents to believe for their Children , if they can believe for themselves : Sir p●ay resolve the doubt , say what faith ▪ ' t is . Infants have is it their own , do they believe themselves or their Parents for them ? To put this out of doubt , you in Page 20. go about to prove Infants did believe , and so may believe ; the Text you bring is that in Mat. 18. 2 ▪ 3 , 4 , 5 , 6. And Jesus called a little Child unto him , and set him in the midst of them , And said , Verily I say unto you , Except ye be converted , and become as little Children ▪ , ye shall not enter into the Kingdom of Heaven . Vers. 6. But whos● shall offend one of these little ones which believe in me , &c. Here you make a great stir telling us that Christ speaks of Old Disciples and of Young Disciples , Page . 33. Here is the Young Disciple ( be ) 2 the Old Disciples ( them ) 3 Christ takes his Observation from the believing Young Disciple , &c. Answer , I utterly deny that Child , or those little Children , who are positively said to be believe in Christ , to be Infants . 1. For 't is expresly said , Christ called that Child to him he was able to come , no doubt whom Christ called : Could an Infant do that ? 2. To put the matter out of doubt , 't is evidentas to matter of fact , God hath in our days wrought by his Spirit , savingly on several little Children , some three or four years old , others about six or seven , as Mr. Jenaway in his token for little Children shews and names the Children : Now it might be such a little Child Christ called to him , and who did belive in him , and 't is such little Children he speaks of that do believe in him , who are able to believe ; but what is this to prove Infants ●o believe and are able to believe . If this be so , you need not plead only for the habit of Faith to be in them , for now you think you have proved they have Faith it self , for believing refers not only to the habit , but to the act also . 3ly . Besides , if we may not conclude they were such little Children , yet ( as Mr. Collins observes and divers others ) it may intend such believers who have such and such qualities that are in young Children , viz. harmless , humble , Innocent , &c. as Paul speaks , in malice be you Children . From hence you say , 535. that it appears infallibly that little Children of believing Parents are Church Members , and have an indubitable right unto the Ordinance of Baptism , &c. Answer , I grant those little Children who do believe in Christ , have an indubitable right to Baptism and to the Lords Supper also , as soon as they are Baptised : But not Infants . In Page 28. You say that Timothy was Baptised when he was a Child . Answer , I am subject to think he was very young when he did first believe and was Baptised , may be he was a Child ; but prove he was Baptised when he was an Infant and I will become a Pedo Baptist. And since his Mother and Grand-Mother were both believers , no doubt had he been Baptised when an Infant Christ would have left it upon Record , to have put an end to this controversie , which he knew and foresaw in after times would arise . But this is no whereto be found , so that you are wiser then what is written . 2. But Sir , are your Infants Church Members with you ; doth the Church you belong unto consists of such as of the Adult ? I thought none accounted their Infants to be Church Members but those who are for national Churches ; Infant Baptism seem as if it was continved according to the nature of such a constitution , and not for a Gospel Church constitution , which consisteth only of a Congregation of godly Men and W●men . In Page 34. You positively affirm , this is the Church of which a● the Seed of Believers , are Members as much now as ever the Jews , Children were under the Law. For it is the same Church state , tho' in another dress or under another dispensation . Our Saviour did not destroy the Church state when he ●●communicated the unbelieving Jews &c. 1. Answer , I thought that the Church you are a Member of was congregational , not national , and I am satisfied that it is so , and that they do own no national Church to be a true Church of Christ , I mean such that consisteth of Parents ; and their Children as under the Law in the national Church of the Jews . 2. I deny that all or any Infants of believers are Members of the Gospel Church ▪ ; prove it if you can ; and also I do affirm the State or Constitution of the Gospel Church , is not the same now as it was under the Law : 'T is evident all the Jewish Infants were born Members of that Church ; it being national . But now the Church is built up of living Stones consisting of the Spiritual Seed of Abraham only , not of the natural or carnal Seed of Believers . And I am perswaded , tho' your . Reverend Pastor is for Infant Baptism , yet he will not allow of what you here affirm . But Sir , if your Infants are all born Church Members , How can Baptism be an initiating rite to them . I allow not , nor you neither , any person to be a right regular member of a Gospel Church until Baptized : But you , in page 35. say , that little Children of believing Parents are Church Members , and so seem to argue for their being Baptized ; but if all believers Seed are born Church Members , ours are as good ▪ Church Members as yours , tho' not Baptized . You in the last place seem greatly to miss the matter in one great case , viz. you distinguish not between the visible and invisible Church under the Law : The invisible Church is but one and the same in every age , that consisteth only of all the elect ; we grant , but the visible Church is not the same now as it was under the Law. That the whole State and Constitution of the national Church of Israel or natural Seed of Abraham is gone and dissolved , your learned Brethren will not deny , and there is no national Church in its room constituted by our Lord Jesus Christ. So that 't is not an excommunication of the Jewish only , but an absolute dissolution of their Church State , as Mr. Cotton , Mr. Charnock , Dr. Owen , and many others assert . In page 99 , 100 , &c. you again positively declare , that the State of the Christ is the same now as it was under the Law , and hath the same Attributes , and made of the same ingredients , and hath the same Titles , and lives upon the same Food , and was a Baptized Church , and 〈◊〉 in the same relation to God and Christ as the Gospel Church doth now . You proceed to make these things to appear . 1. You begin with the Attributes of the Church under the Law. viz. if you obey my voice indeed and keep my Covenant , then ●e shall be a peculiar treasure unto me above all People &c. and ye shall be unto me a Kingdom of Priests , and 〈◊〉 holy Nation , Exod. 19. 5 , 6. You quote also , Psal. 135. 4. 1. Answer , Tho' they upon their obedience and keeping Gods Covenant had such promises , yet 't is evident that they were a National Church : God took the whole House of Israel into a visible External Covenant Church State , and as so considered separated them from all other Nations and People in the World , to be a peculiar people and Treasure ( in that Covenant ) unto himself ; and in this sense , he was said federally , or by Covenant to be Married to the whole House of Israel , and became an Husband , to them ; see Jer. 31. 31. God there made a promise to Israel and Judab , viz. I will make a new Covenant , &c. not according to the Covenant I made with y ur Fathers in the day that I took them by the Hand , to bring them out of the Land of Egypt , which Covenant they broke , although I was an Husband to them , saith the Lord , v. 32. Now in that Covenant God made with them when he brought them out of the Land of Egypt , he gave them their Legal Church State and many External Earthly Blessings , Laws and carnal Ordinances ; and like as a Husband cares and provides for the Wife , so did God care and provide for them and preserve them so long as that Law ( I mean the Law of their Husband ) did continue : But that Law is now dead , Rom. 7.4 . And God is now no longer such a Husband to them : Nor hath he Married any other External Nation or People ( as so considered ) in the World : But now God in the Gospel Covenant is an Husband indeed to them he was a Typical Husband ; nor is the Gospel Church Married to the Lord by that old ▪ Covenant Law , but by the new Covenant , which is not according to the old : Moreover , they not keeping that Covenant were not such a peculiar treasure to the Lord , as Believers are to him in the New Covenant : Christ hath undertook for all the true members of his mystical Body , they are married to him for ever and they are to him an Eternal excellency , therefore the legal Jewish visible Church differed from the Gospel Church — Yet 2. I also grant that all those under the Law who were members of the invisible Church , or elect ones , were as choice a treasure to God as any Believers are now , and in the like safe condition . 3. 'T is evident that the legal Church of the Jews was not made up of the same matter , or ingredients , as the Gospel Church is ; for according to the Institution of the Gospel Church , none ought to be made members of it but Believers only . But in the Jewish Church the fleshy or carnal Seed were admitted by Gods ordination and appointment , God did allow of the fleshy Seed as such then to be members of that Church , but he doth not allow of such to be in the Gospel Church . You mention , in Page 100. that in Exod. 25. 31. And thou shalt make a Candlestick of pure Gold , &c. and you hint this was the Church and the ordinances of God : And therefore the ingredients are the same under the Gospel as the Church was under the Law. Answer , I Though the Candlestick of pure Gold had been a shaddow or Figure of some thing to come , and that it referred not to the legal Church , but to the Church under the Gospel , and this being so , how can this prove that Church consisted of the same matter and ingredients as the Gospel Church does ? 3. You say that the Church of God under the Mosaick Law , lived upon the same Spiritual Food as the Church of Christ doth now , &c. Page 93. 1. Answer , All that were of the mystical Body of Christ then , 't is true , did feed on the same spiritual food . 2. But pray consider what you say . Can any of those that feed on the Flesh of Christ and drink his Blood , perish ? for 't is evident , many who ( are said to ) Eat of the same spiritual Meat , and drank the same spiritual Drink , perished in the Wilderness , 1 Cor. 10. 5 , 6 , 7 , 8. 3. They all Eat the same Manna that Caleb and Joshua did , which is called Heavenly or Spiritual Meat , and Drank of the Water out out of the Rock that was a Typ , of Christ , The Jews , say our Annotators , Eat the same Spiritual Meat that we do now ; they in the Type , we in the Antitype ; they as a Church had but the Shell comparatively , and we the Kernel : they had the shadow , we the substance ; their Ordinances were called Carnal Ordinances and their promises Earthly , ours are Spiritual Ordinances , and better promises : Therefore the Church under the Gospel does not feed on the same food which the Church did under the Law. 4. You say the Church under the Law was Baptised , Men Women and Children . And there can be no true Church but what is so now . You mention that in 1 Cor. 10. 1. 2. Here is a Church , say you Baptized , &c. and not one of them Dipped or Duck'd over Head and Ears . Answer , You mistake , the Jewish Church was no Baptized Church , they had no Ordinance of Baptism , this was but a Typical Baptism ; but if they were ) as they passed through the Sea ) Baptised , and yet only Sprinkled , by Rain faling upon them from the Cloud , then you will make the Church of Israel all Anabaptists , for they were all Sprinkled after they passed through the Sea , see Exod. 24 ● . and Moses took the Blood and Sprinkled it on the People , both the Book and all the People , Heb. 9. ●9 . 'T is evident you by this render them to be all Rebaptised , should what you say be granted . 2. But Sprinkling is not Baptising ; nor was that a real , but a Typical Baptism , i. e. when they passed through the Sea ; nor was their Children any more Baptised , than was that mixt People which were with them ; for so 't is said and much Cattel also : But that Typical Baptism bears great Analogy with Dipping , as Mr. Pools Annotations well observes on the place . The Apostle useth that term in regard ( say they ) of the great Analogy betwixt Baptism ( as it was used ) the persons going down into the Waters and being Dipped in them , and the Israelites going down into the Sea , the great receptacle of Water ; tho' the Water at that time was gathered on heaps on either side of them , yet they seemed buried in the Water . This they give ( from some ) as the most probable sense of the place . And , This being so you need not call the Anabaptists to wonder at , what you thought you had got here . Do you think that among the Jews that passed through the Sea , there were not some Unbelievers as well as among that mixt People ; will you plead for the Baptising of Prophane and ungodly persons ? for this will justify their being Baptised as far forth as that of the Infant Seed of Believers . Thus I have answered all your arguments , to prove there is no difference betwixt the State and Nature of the Gospel Church and that under the Law ; and further to convince you of your mistake in pleading for such a Church , take Dr. O●●ens sentiments and some other Reverend Independents of a Gospel Church , and of the Dissolution of the Jewish Church . Question , What is an Instituted Church of the Gospel ? ( he answers . ) Answer , A society of persons called out of the world , or their natural Worldly state , by the Administration of the Word and Spirit , unto obedience of the Faith or knowledg and Worship of God in Christ joyned together in an Holy Band , or by special agreement for the exercise of the Communion of Saints in due observation of all the Ordinances of the Gospel . Catech , p. 19. See also Page 91. how he distinguishes a Gospel Church from the Church under the Law , which he calls a National Church . Again , he saith , Page 93. the National Church of the Jews with all the Ordinances of it , being removed and taken away the Lord Christ , hath appointed particular Churches or united Assemblies of Believers , &c. See Reverend Mr. Fords Gospel Church opened , Chap. 1. Page 5. where he gives a right discription of a Gospel Church Instituted by Christ , viz. a society of Godly Christians who give themselves first to the Lord and then to one another , &c. In Chap. 3. Page 22. he shews the matter of a Gospel Church more fully , and that it doth consist only , of regenerate and converted persons : Such as are Married to , and have put on Christ , such that are savingly , and powerfully enlightned and enlivened , quickened , and convinced of Sin , of Righteousness , and Judgment . Now are Infants capable of these things , again , he says , Page 25. that all Church Members ought to be sincere hearted Believers , &c. Where is your Infant Church Membership , if what these worthy Ministers say , be right as be sure it is ? I cite these Authors to convince you that you have not a right notion of a Gospel Church , in that you say it differs not from the Church of the Jews which was national ; if you are no Independent , but are for a National Church , bring forth your arguments ; but first consult Dr. Owen , &c. The Dr. saith further , viz. that God doth require regeneration as an indispensable condition in a Member of his Church ▪ a Subject of his Kingdom ; for his Temple is now built of living Ston●s ● Tet. 2. 5. M●n Spiritual and savingly quickened from their Death in Sin , and by the Holy Ghost ( whereof they are made partakers ) made a meet habitation for God , Eph. 2. 21 , 22. 1 Cor. 3. 16. &c. Page 106. Also see Reverend Mr. Cotton of New England on the Covenant , speaking of the Ax being laid to the Root of the Trees , Mat. 3. 9. Page 177 , 178. The first is , saith he , the Root of Abrahams Convenant , which this People much trusted upon , and that is that which John Baptist speaks of is the Ax laid to the Root of the Trees , think not to say with in your selves , we have Abraham to our Father , vers . 8. So that all their confidence they had in Abrahams Covenant , Temple , and Tabernacle , and such things , is burnt up , and so they have no Root left them to stand upon . But 2ly . The Lord he saith hath cut us off from the righteousness of our Parents and from boasting of his Ordinances . Again , he saith , it is spoken of the Ministry of John Baptist , which did burn as an Oven , and left them neither the Root of Abrahams Covenant , nor the Branches of their own good works ; he cutteth them off from the Covenant of Abraham and so by cutting them off from the root , he leaveth them no ground to trust to , Page 21 , 22. you say the new creature in the Womb , or in the Cradle , is as perfect and compleat in all its lineaments as in the oldest Saint on Earth , Page 40. &c. Answer , Sir , do not mistake your self , if Infants are any of them regenerated in the Womb , then Regeneration in them is the first , birth but Regeneration is a being born again , or a second Generation which is wrought by the Holy Spirit , therefore it can't proceed from believing Parents in any wise , they can by their Faith contribute nothing to the second Birth : Now shew at what time 't is that regeneration is wrought in your Infants . O take heed ; for tho' God doth regenerate the Souls of dying Infants , that are saved . Yet what is this to the Infants of Believers , as such ? Besides , if John Baptist , or Jeremiah the Prophet were Regenerated in the Womb , or any other Infants , then it would follow they were not born Children of wrath as others : Nor could their Regeneration be called a being born again ( as I hinted before ) but their first Birth must be so called . You I see apply those Scriptures where our Lord Jesus Speaks of the Adult , to Infants , as that , Mark 16. 16. John. 3. 3. So that Infants by your notion are required to believe and to be born again ; nay you , in Page 24 , 25 Ch●llenge Mr. Collins in the name of the Lord to produce ●at one Text of Scripture that d●●h discover any other way or means , wherein God hath ordained and appointed to save Elect. dying Infants in ; differing in any point or part of it , from that wherein he saves Adult believers ? Again in Page 19. say you , where will you find two ways for the saving Elect Persons , &c. Answer , As to the way of Salvation , 't is we g●ant but one , viz. Christ is the way , nor is there Salvation in any other : But the mode or manner may differ about the Application or means of that one way in some points , as may appear to all , viz. 1. The Adult ( except Ideots ) are not saved without the Act and exercise of Faith , dying Infants are . 2ly . The Adult are not saved without actual repentance , but dying Infants are , 3ly . The Adult are not saved without Mortification of Sin , taking up the Cross , and following of Christ. But Infants are saved without any of these , or any other Sacred Acts of obedience whatsoever ; and yet will you say the way ( as to the Mode or manner ) of the Salvation of dying Infants , differs in no one point from Adult persons : How will you prove that 't is the habit of Faith , and not the Act of Faith , that applies Christs merits and Righteousness to the Soul in adult persons ▪ is it not from the habit , the Soul is enabled to believe , and say hold on Christ ; and is it not thus that Christ saves the Adult , and doth he just so and in the same mode or manner save dying Infants ? As to the producing one Text in the Case , I say the Holy Ghost is wholly silent as touching the way or manner of the application of Christs merits , to dying Infants , or how their sinful natures are sanctified ; yet that the modes differ in many respects , as I have shewed , is evident . As to what you say in Page 4● . I ask , how do you kn●● but that some of the dying Infants of ●fi●●ls may be elected as well as some Infants of believers , and so in as good a condition ? ●●y , ●●w 〈◊〉 on know but that all Infants dying in Infancy may be elected ? sure I am , naturally all are born in ●in , and I know no difference in that respect , nor is there any when grown up till grace is infused : ' 〈…〉 e and not the natural Birth that makes any difference between the Children of Believers , and the Children of unbelievers ; and I do affirm , till Children have actual Faith , or do believe and repent , they have no right to the Ordinance of Baptism , nor have you proved the contrary , nor ever will. The Church of England acknowledg the same , viz. that Infants are not able to perform Faith and Repentance , the two great prerequisits of Baptism , by reason of their tender age , therefore they have found out sureties to ingage for them . In Page 57. you greatly abuse Mr. Collins , in saying that he allows not Elect dying Infants , to be in the Covenant of Grace . Doth it follow , because he denies the Infants of believers , as such , to be in the Covenant of grace , therefore he denies elect Infants to be in the Covenant of Grace ? Sir , you ought , not to bear false witness against your neighbour , as you have done ; he will tell you and hath told , you that all that are saved , are in the Covenant of Grace . Reader , Pray note how disengenuous this Man seems to be , and how he hath strangely encumbred the present controversie , in talk ▪ of habitual grace in dying ; Infants for what is that to the purpose , since he refers not to such Infants of believers that live ? he himself acknowledges that all their Infants who live have not the habit of Faith : Nor can he prove any of them have it , or such that die either ; therefore unless no other but dying Infants were baptized by the Pedo Baptists , this can no ways concern the controversie . 2. Consider , that since those supposed habits in Infants of believers , do not appear to us , nor do we know which they are , what ground it there to Baptise any of them ? For what appears not is not ( as to us ) Shou●d we Baptise any Adult persons in whom no Fruit , Sign , or demonstration of Faith appears than what appears in Infants , certainly we should be worthy of the greatest blame imaginable : For 't is evident that in all whosoever that are the true subjects of Baptism , ought the habits of Faith not only to be , but the Act , confession and fruits of it also . True , we might plead thus ; what tho' we see no fruits of Faith in some , yet they may be elected , and the habit of Faith may be in them : Nay , this allowed , viz. that they may Baptise all the Infants of Believers promiscuously , supposing some are true Subjects and have habitual Faith , why say , I may they not also Baptise ( by the same argument ) the Infants of Infidels or Unbelievers , since among them may be some elected allo ; and if so , why not as much the habit of Faith as any Elect Infant of Believers ? To conclude with this , take three or four Arguments . Arg. 1. That which cannot be proved of this nature from the word of God , nothing being directly or indirectly spoken about it , is absur●d and vain for any person to assert . But it cannot be proved from the word of God that one Infant of Believers or any other , have habitual Faith ; there being nothing directly or indirectly spoken about it , ergo 'tis absurd and vain for any person to assert that any Infant of Believer hath habitual Faith. Arg. 2. 'T is forbid , and a sinful thing for any to p●y into Gods secrets : All they that pry into the way how God applies the merits of Christ to dying Infants , and sanctifieth them , do pry into God , Secrets , ergo 'tis forbid and a sinful thing to pry into that , &c. The Text says positively , secret Things belong unto God , not unto us That is , such secret things which God hath not made known to his dearest Children ; for we deny not but some things that were kept secret , are now revealed , and some things also that are made known to the godly , are kept secret from the wicked ; hence 't is , said the Secrets of the Lord are with them that fear him , and he will shew them his Covenant , Psal. 2● . 14. The Covenant of grace that is hid from others is revealed to believers , they understand the nature , Blessings , and duties of it ; they know no person can be saved but by the Grace of God in this Covenant , nor without the merits of Christ and Sanctification : But yet how the merits of Christ or the blood of the Covenant is applyed to Infants that die , or how they are Sanctified is no where revealed to the godly ( therefore one of Gods Secrets ) if this Man knows it , let him shew where it is written , or hath he it by Revelation ? But this Man says Page 129. That the Salvation of all the Elect is revealed ; and Christ saith , there is nothing covered that shall not be revealed , and hid that shall not be known . Answer , Sure those words must be taken with restriction , for there are many things not ▪ revealed , and tho' it is revealed that all the Elect are saved and Sanctified by Christ , yet shew me where 't is revealed or made known that Infants have habitual Faith. Arg. 3. They who have had an Habit of Faith infused into them , can never lose it . But such Infants that live may lose your supposed Habit of Faith ; Therefore . Such Infants never had an Habit of Faith infused into them . For proof of the Major Proposition , See 1 John 3. 9. The Seed remains in him , Luke 22. 23. I have prayed for thee , that thy Faith fail not . Arg. 4. Those Infants who have your supposed Habit of Faith infused into them are Regenerated , and when grown up to maturity , need no other Regeneration : But those Infants when erown up to maturity do need Regeneration ; Therefore . Those Infants have no such Habit of Faith infused into them . If he should say those habits infused in Infancy do regenerate their Soul , let him prove it : How doth it come to pass then that some of the Children of Believers are not regenerated till they are ( may be ) 30 or 40 or 50 years old ? Strange that such habits should be in them , and yet lie asleep so long , and evil habits predominate in them till that time . This Man in Page 45. positively affirms , that some Children have had Faith tho' he cannot prove any Infants have it that are now living : If he by Children means Infants , I do deny , it , and b●d him prove what he says , for the ▪ Text he mentions in Luk. 1. 41. proves no such , thing : What tho` the Babe leaped in the Womb of Elizabeth , doth that prove the Babe had faith or the habit of it ? Neither doth that in 2 Tim. 1. 5. What tho' St. Paul was perswaded that Timothy had when an Adult person , like unfeigned saith that was in his Gran mother Lois , and in his Mother Eunice doth that prove he had the habit of Faith in him when an Infant ? If you say that the habit of Grace may be in a person , and yet nor appear , act nor influence or dispose the person according to the nature and quality of it , you may as well say there may b● a principle of life in a person and yet he may be dead , or have no Life , Sense , feeling , or motion in him ; or there may be Fire , and no Heat , a Sun and no light , Water and no moisture ; also you contradict all Divines and wise Men in the World in their notions about a habit of Grace or vital Principle : they say where these habits are there is Divine Life , there is a Spirit of love and other Graces , whereby as their understandin●s are possessed with knowledg of the excellencies of Gods ways , so their wills are seasoned by the power of those habits , and as the old nature is the habit of Sin , so the new nature is the habit of Grace ; where the habit of Faith is , they tell you there is a ready disposition to every good work , and as 't is ready in respect of disposition so it is in the activity of motion , yea that 't is naturally active according to its Divine nature ; and voluntary active . And where these habits are there is a kind of natural necessity of motion from life and habit , &c. Now if these habits do remain in any Infants of Believers that live : How comes it to pass there is none of these effects and Operations , but the direct contrary till new habits be infused ? If you say these habits may be quite lost , then there is a possibility of falling quite from true Grace . Reverend Dr. Owen in his discourse of the Holy Spirit , Page 416. saith , That the habit of Grace is a vertue , a Power , a Principle of Spiritual Life , wrought , created , infused into our Souls , and laid in all the faculties of them constantly abiding and unchangeably residing in them . — And again saith , this abideth always in , and with all that are sanctified . — And hereby are they prepared , disposed and enabled unto all duties of obedience . Thus you see that there is not in any Infants of Relievers that live , any habit of Faith , and if you still affirm it you will run upon one Rock or another which will sink your Ship down to the bottom without remedy . In Page 41. Mr. Sh●te reflects upon Mr. Collins because he calls Infants ignorant Babes , See his words , viz. He seems to make the ignorance of young Infants to be too hard a match for the Wisdom and Power of God , and renders Infants , wholly uncapable of receiving the Seeds of Grace . Answer , Doth Mr. Collins question the wisdom and power of God , because he affirms Infants are morally uncapable of those habits of Faith which are in Adult persons ? What cannot God do ? no doubt he that placed in Infants the Seed or habit of natural knowledg , will , affections , &c. can inspire Infants with the habits of Divine Grace , nay , and as easily bring those Natural and Divine habits in their Infancy when infused , into Acts and Exercise also , according to their distinct natures and Operations as in the Adult : But for any to assert that God doth this is the business , and 't is that which we do deny , and say , God infuses no such habits into any Infants ( that we know of ) who are out of a moral capacity to Act and improve those habits , according as they dispose , incline , and impower all that have them . 2. And let it be also considered whether this Man doth not go about to limit the holy one of Israel : When he argues that because God saves and sanctifies the Adult by infusing the habits of Grace into them &c. that therefore God must that way and no other , sanctify and apply the Blood and righteousness of Christ to dying Infants . We know that Men can differently apply the same medicine to a sick person , and yet it shall have the same effect in curing : So ( say we may God some other way apply Christs merits to dying Infants and sanctify them ( which we know not of ) besides his infusing the same habits which believers are inspired withall , who is a free agent and whose ways are wonderful and past finding out . CHAP. III. Proving that Infants of Believers , as such , are not in the Covenant of Grace God made with Abraham ; and that there was a twofold Covenant made with Abraham , one that peculiarly referred to his Natural Seed , as such ; and the other to his Spiritual Seed , as such ; with a full Answer and Confutation of what Mr. Shute hath said in his last reply to Mr. Collins , and to Benjamin Keach , in his Treatise , The Ax lay'd to the Root , about the Covenant of Grace , and that of Circumcision . I Shall pass by several things in your Answer , because they are over , and over , fully answered , in our late Treatise wrote on this Controversie , as that in page 44. of your Book concerning Federatal Holiness , from 1 Cor. 7. 14. See our Answer to the Athenian Society , and Rector Rectified , and that in page 71. about the promise , Acts 2. 38. But to proceed . This first of all the Reader is desired to consider of , and that carefully , that our Adversary hath dealt very unfairly with my Reverend Brother Collins , I hope it is through his Ignorance or great oversight , viz. first , he positively concludes and takes it for granted , that Mr. Collins hath endeavoure● 〈◊〉 ●rove the Covenant of Grace which God made with , or rather promis`d to Abraham is dissannulled and taken away . Secondly , that Mr. Collins by his often repeated distinction of the Covenant of peculiarity God made with Abraham , doth mean and intend the Covenant of Grace , when this is as far from his intention and expressions any where in his Book or Judgment , as the East is from to the West : I have seen many Men undertake in Controvertible Points , but never saw any ( except one ) abuse his Antagonist worse , nor after such a sort ; 't is evident there was two Covenants contained in those transactings of God with Abraham , one peculiarly respected only his Natural Seed or Off-spring , as such , which Mr. Collins calls the Covenant of peculiarity , ( as others have done before him ) which Circumcision was a Sign of , and this he hath proved , was not the Covenant of Grace which God promised to Abraham for the Covenant of Grace God Promised to him , did not peculiarly relate to Abrahams Natural Seed that were Elect Persons ; but to all the Gentiles also , who believe in Christ ; for that comprehends none but the Elect , or the true Spiritual Seed of Abraham , as such . Reader , if you read Mr. Colline first Book , or his answer to Mr. Shute , you will find this is as plainly layd down by him , as any thing could well be : I am afraid that this Man`s over heated Zeal would not suffer him distinctly to read over , and seriously weigh , what Mr. Collins hath wrote and said upon this account , before he attempted to write an Answer , for thro' this gross mistake ( as one that hath read Mr. Shutes Book , observed and told me ) he hath wrote near twenty Leaves to no purpose , i. e. to prove that which no body denys , viz. that the Covenant of Grace God promised to Abraham , is not dissolved , cast out , or disannulled , but abides the same forever , which we all as stedfastly believe as Mr. Shute , therefore he has but set up here on this respect , a Man of Straw , and then fights with it ; And upon search and examination of Mr. Shutes reply , I see that what the Gentleman told me is very true , and that those Leaves do begin about 74th . page and so on : And in the said 74th . page Mr. Shute begins with this easie assay , viz. To prove the Covenant of Grace God made with ( or rather promised unto ) Abraham , abideth for ever and ever , he urgeth that blessed Text Psalm 89. 34 , 35 , &c. My Covenant I will not break , nor alter the thing that in gone out of my Lips ; once have I sworn by my my Holiness that I will not lye unto David , &c. Do we say or Imagin , that the promise of the Covenant of Grace God made to Abraham , is abrogated ? God forbid : for that stands firm for ever and ever , as the Spring of all our comfort and consolation in Life and Death , being confirmed by the Oath of God , who cannot lie , Heb. 6. 13. 15 , 16 , 17 , 18. and so doth the Invisible and Mystical Church , or Body of Christ , remain and abide for ever also , against which the Cates of Hell shall never prevail . But the question is , viz. Whether or no , there was not a Covenant of Peculiarity made with Abraham and his Natural Seed , ( or Off-spring ) as such , viz a Covenant that only , did belong or appertain to the Jews , in which no-believing Gentiles , nor their Seed , as such , were concerned , of which Circumcision was a Sign , for this is that which we affirm . Now Reader , observe Mr. Collins's Argument , and Mr. Shutes Reply in his 76. page viz. The Natural Branches are broken off , Ergo , Childrens visible in Covenanting is repealed : thus Mr. Collins , Take the Answer as followeth . Now Sir you shall see , saith Mr. Shute , That this doth no more prove , that the Children of believing Parents , were cast out of the everlasting Covenant which God made with Abraham , than , &c. Answer , By the Everlasting Covenant , you mean the Covenant of Grace , that God promised to Abraham . Friend , we say all the Elect Infants of believers , or of unbelievers were Included in that Covenant , and they are not , nor can they be cast out of it : But you mistake the Argument , `t is not about the Spiritual Seed , but the Natural Seed of Abraham ; the Controversie lies not , about who are Members of the Invisible , but who are Members of the Visible Church in Gospel days ; the Argument is about Childrens Visible in Covenanting . I am sorry you distinguish no better , either you do not see where the Stress of the Point lies , or else will not see it . I ask you whether there was no Covenant made with Abraham , that belonged to his Natural Seed as such only ? and whether Circumcision did not belong to that Covenant , and so a Covenant of Peculiarity ? i. e. in which Gentile believers , and their Seed were no ways concerned ; was not Christ to come only of Abraham and his Seed , according to the flesh ? Besides , if this were not so , Circumcision could not be said to be an advantage to the Jews , ( upon the account of the Law ) above the Gentiles , Rom. 3. 1 , 2. is it not said ●nto them ( that is , the Jews ) appertained the Covenants , &c. Rom. 9. 4. is not here more Covenants than one ? 't is not Covenant , but Covenants : Now the Covenant of Circumcision that belonged to them , as they were the Natural Seed of Abraham , ( tho' wicked Persons ) and so did the giving of the Law and Service of God under that dispensation : but the Covenant of Grace belongs only to Abraham , Spiritual Seed . First such of them that proceeded from his Loyns ; and Secondly , those of the Gentiles , also that were comprehended in Gods Election of Grace ; hence Christ saith , he was not sent , but to the lost Sheep of the House of Israel , that is , to all that God hath given him among the Jews , not sent , that is not first , the promise runs first to the Jews , to the Jews first , and also to the Gentiles , Rom. 1. 16. 1. Let this therefore be carefully considered , viz. that God made a twofold Covenant or two Covenants with Abraham and his Seed one a formal Covenant , the other held forth in promise , which by and by I shall further evince . 2. That the Gospel Covenant run first to all the Elect that were the Natural off-spring of Abraham , and then to the Gentiles , and from hence 't is said , Rom. 11. That when the Jews are called and brought in again , they shall be grafted into their own Olive-Tree . Their own because the Covenant of Grace or Gospel Covenant , first in the blessings of it , was to them or to such amongst them , that were Gods Elect . 2. Because the true Olive doth according to God 〈…〉 rnal pupose and free Grace ; Peculiarity belong to all the Elect and called ones of God , — but 3. Let it be consider'd that there was a National Covenant of Peculiarity also , made with Abrahams Carnal Seed , as such in which Circumcision , the Land of Canaan , the giving sorib of the Law on Mount Sinai , their Visible Church , and Church-membership , and all the Statures , Ordinances , and Services of the Law did appertain , and this brings me to what Mr. Shute hath said by way of answer to my Sermon on Ma●h . 3. Now is the Ax laid to the Root of the Trees . Where I do not only assert , but prove that two Covenants were continued in Gods Transactions with Abraham ; but first observe , Reader , his abuses and misconstructions of my words , as in page 115. as if I had left out on purpose the 7. verse in Gen. 17. where the Covenant of Circumcision is called , an everlasting Covenant . 'T is evident I did not only mention that verse , but answered Mr. Flavels Argument drawn there from , as in part 2. page 13. But still he affirms positively again that in all my Discourse , I have not so much as named this , viz. an Everlasting Covenant , and so compares me with the Devil , who left out part of a Scripture ; see his Book page 116. Now this being a matter of Fact , let such who are in Communion with him consider it , for if they read my Sermons , page 13 , 14. they will see that 't is a great untruth . What tho' I left it out at such times when the writing it was not to my purpose in Hand , seeing I mention it at another , and answer what our opponents draw there from ? In page 117. he says , If there were two Covenants made with Abraham , then there would have been three Covenants in being at once , two of Works , and one of Grace . Answer , This I have fully answered in those Sermons called , the Ax layd at the Root , see page 14 , 15 , 16 , 18. Second Part. Thus you will find I express my self , viz. Tho' there is but one Covenant of Work 's yet there was more than one Addition or Administration of the said Covenant . This is evident , altho' given upon a different End , Purpose , and Design by the Lord : The Covenant of Works was primerly made with Adam ; yet another addition or ministration of it , was given on Mount Sinai , and to that Covenant , I there prove Circumcision did appertain , Ax 2d . Part page 17 , 18. Also I there shewed that tho' there is but one Covenant of Grace , yet there were several distinct Additions or Administrations of that . Also , in page 125. he misrepresents my words again , he cites an Objection I mention in page 25. part 1. viz. Object . If Infants as such were not included in the Covenant of Grace God made with Abraham , how can dying Infants be saved ? My Answer is , Must Infants of believers , as such , be comprehended in that Covenant , God made with Abraham , or else can they not be saved ? how then were any dying Infants saved before Abraham's days , or before the Covenant was made with him ? Now Mr. Shute says , page 125. That I have answered this Objection ; as if there had been no Covenant of Grace before that time God did declare and make that Covenant with Abraham . Answer , I will appeal to all Men , whether or no the very purport of my Answer is not to signifie that the Covenant of Grace was from the beginning , made primarly with Christ before the World begun for us , and that those Infants that were saved before Abraham's time , were saved by the said Covenant of Grace , otherwise I had said nothing ; the very Stress of my Argument lyes upon that foot of account . In page 132. Mr. Shute he says if God made two distinct Covenants with Abraham and his Seed , then . 1. There must be that in the one that is peculiar to his Spiritual Seed . 2. There must be that in the other that is peculiar to his Carnal Seed ; but we find ( saith he ) it is altogethor unscriptural ; for 1. Both the Seeds of Abraham had a right to all the External Benefits and Priviledges of the everlasting Cevenant which God made with Abraham , very few excepted . Answer , I have largely proved in the said Sermons called , The Ax layd to the Root , That there were some things in one peculiar to his Spiritual Seed , that no ways related to his Carnal Seed , as such , which proved the Covenant contained in promise to be distinct , page 15 , 16. and some things in the other that belonged to his Natural Seed , that appertains not to his Spiritual Seed , as such , of which this Man takes no notice . I begin there with those things that belonged to Abrahams , Natural Seed , as such , as peculiar to them . 1. The first that I Name , is , That of Gods multiplying his Seed by Isaac . 2. The Birth of Isaac by Sarah Abraham , s Wife , Gen. 17. 16 , 19. 3. The continuation of his Covenant , with all that should proceed from Isaac according to the Flesh , Gen. 17. 6. 4. The coming of Christ out of Isaac according to the Flesh. 5. The bringing the Natural Seed of Abraham by Isaac out of Egypt . 6. The promise of giving his Natural Seed the Land of Canaan for their Possession . Now can any of these things concern , or belong to Abraham● Spiritual Seed , as such , that is , do they concern us Gentiles who do believe ? Observe also , that as these things peculiarly appertained to his Natural Seed , as such ; so Circumcision is expresly called Gods Covenant , Gen. 17. Thou shalt keep my Covenant , every Man Child among you shall be Circumcised , verse 10. And ye shall Circumcise the Flesh of your Fore Skins , and it shall be a token of the Covenant betwixt me and you , verse 8. And I will give unto thee , and to thy Seed after thee , the Land wherein thou art a Stranger , all the Land of Canaan , &c. so Gen. 15. 8. Now this Covenant and these promises I affirmed , cannot belong to the Spiritual Seed of Abraham as such , page 16. therefore a Covenant of peculiarity ; to which he hath given no answer . Secondly , I have shewed also what those things are , that are Peculiar to the Covenant of Grace , and so to Abrahams Spiritual Seed , as such , which Covenant only , was by promise , not a formal Covenant like the other , viz. that of Circumcision , Gen. 17. 7. 1. See Gen. 15. 5. Look towards Heaven , tell the Stars , if thou art able to Number them ; and he said unto him , so shall thy Seed be ; and he believed in the Lord , and it was counted to him for Righteousness . This was not in the Covenant of Circumcision , and referrs to Abraham● numerous Spiritual Seed . 2. So again , I have made thee a Father of many Nations ; meaning Gentile Believers , as divers Expositors shew . 3. In thy Seed , shall all the Nations of the Earth be Blessed , Gen. 12. 3. Gen. 18. 18. Gen. 22. 18. I cited the Apostles words , Gal. 3. 8. The Scripture foreseeing , that God would Justifie the Heathen , through Faith Preached the Gospel to Abraham , saying , in thy Seed shall all the Nations of the Earth be Blessed . 'T is remarkable the Holy Ghost does not here refer to the Covenant of Circumcision , Gen 17. 7 , 8 , 9 , 10. But to the free promise of the Covenant of Grace , which Paul says positively Abraham received not in Circumcision , Rom. 4. 9 , 10. Faith was reckoned to Abraham for Righteousness ; how was it then reckoned , when he was in Circumcision , or in Uncircumcision ? not in Circumcision , but in Uncircumcision . Now I desire it may be well considered by all Christians , that the Covenant of Grace , was only by promise , and no Formal Covenant with any of the Saints under the Old Testament ; thus the Covenant of Grace run to Adam , to Abraham , to David , &c. 11 , 12. only by promise , not a Covenant , where there was a mutual restipulation between God and his Elect ones : As in the Covenant of Circumcision , there was between God and Abraham , in respect of his Carnal Seed ; this Dr. Owen asserts also on Heb. 8. 6. page 227. When God renewed , saith he , the promise of it to Abraham , he is said to make a Covenant with him , and he did so ; but it was with respect unto other things ; especially the proceeding of the promised Seed from his Loyns ; but absolutely under the Old Testament , it consisted only in a promise . 1. It wanted its solemn confirmation and establishment , by the Blood of the only Sacrifice , which belonged to it . 2. This was wanting , saith he , the Spring , Rule , and Measure of all the Worship of the Church , this does belong to every Covenant , properly so called , that God makes with his Church , that it be the entire Rule of all the Worship , that God requires of it , which is that which they are to restipulate in their entrance into Covenant with God ; but so the Covenant of Grace was not under the Old Testament ; thus Dr. Owen . This is further confirmed by those expressions , Jer. 31. 31. I will make a new Covenant with the House of Israel , &c. clearly intimating he had not so made it before with any , except it was with Christ as our Head , Representive , and Mediator , with whom it was made for us , and in him with us , before the Foundation of the World , Tit. 1. 2. 2 Tim. 1. 9. Object . Does not David say God had made with him an everlasting Covenant , &c. Answer , I answer , David was a Type of Christ , Psalm 89 , 28 , 34 , 35. with whom the Covenant of Grace was made before the World began , this therefore refers to the true David , who was only able to answer the Condition agreed upon , between the Father and himself as Mediator , For the Covenant of Peace was between them both , Zech. 6. 13. For unto us the Covenant of Grace is not a Conditional , but an Absolute Covenant . I will be their God , and they shall be my People , &c. To Adam the promise runs The Seed of the Woman shall Bruise the Sepents Head , &c. To Abraham , In thy Seed shall all the Families of the Earth be blessed . In both places it contained only a gracious promise : To Abraham , and to his Seed the promise was made ; it is not said Covenant , therefore when I say God made a Twofold Covenant with Abraham , I mean that there were two Covenants contained in those Covenant Transactings of God with him , one a Formal Covenant with him and his Carnal Seed , which contained a Covenant upon mutual restipulation , which was the Covenant of Circumcision , which Abraham and his Carnal Seed subscribed to the other a free promise or Covenant of Grace to him and all is true Spiritual Seed , which is confirmed by Christs Blood , and which believers consent to , and enter into , when Baptized upon the profession of their Faith , in Gospel days , tho' I deny not , but that they have actual interest in it ; as soon as they have Union with Christ , or do believe in him . Moreover it was through Faith only , in the free promise of Christ and in the Covenant of Grace that all the faithful were justified and saved who lived under the old Testament , tho' the Covenant it self was not then formerly a Covenant with them , it being not Ratified nor confirmed by the Blood of Christ or Death of the Testator , nor could it so be till the typical Covenant was taken away . This being so it follows clearly that the Covenant , Gen. 17. was only a peculiar external and Typical Covenant made with Abraham and his carnal Seed , in which , Justification , pardon of sin , Adoption , and Eternal Life was not contained , but in the free Promise only God made to him , that Covenant had in it ; it is true , temporal Blessings , apolitical Church state and typical worship , and visible , legal Church Membership given to Israel in subserviency to the Gospel Covenant . And further to prove that the promise of the Covenant of Grace did not belong to Abraham's natural Seed as such , Paul shews in Gal. 3. 16. Now to Abraham and to his Seed was the promise made ; he saith not to seeds , as ▪ of many ; but to thy Seed , which is Christ. And therefore saith he , vers . 29. and if ye be Christs , then are you Abrahams Seed , and heirs according to the promise . Ye must say I reckon from Christ , not from Abraham ; but Mr. Shute misrepresents me here also , as if I set Abraham before Christ , when 't is evident I intimated no other thing than this , i. e. you must see your selves first in Christ before you can reckon your selves to be Abrahams Seed : Again , I cited Page 17. part , 1. that in Rom. 9. 7 , 8. Neither because ▪ they are the Seed of Abraham are they all Children , but in Isaac shall thy Seed be called , 7. That is , they which are the Children of the Flesh , these are not the Children of God. But the Children of the promise are counted for the Seed . What can be more clear than this , viz. that the natural Seed of Abraham , as such ( called here the Children of the Flesh ) are not his Spiritual Seed to whom the Covenant of Grace doth belong unto , that is ( saith the Apostle ) They which are the Children of the Flesh , these are not he Children of God , that is , as such , or as simply so considered : For some of the natural Seed of Abraham , tho' not all , were the Children of the promise ; for saith he , they are not all Israel that are of Israel , vers . 6. This Man meddles not with my arguments , and what he catches up he generally wrongs and abuses me in , rendring me to speak that which I speak not nor , intended . But to proceed ( he says ) Page 132. Both the Seeds of Abraham had a right to all the external benefits and priviledges of the everlasting Covenant , God made with Abraham , very few excepted . Answer , What few he means that are excepted , I know not ; but if all the Spiritual Seed of Abraham had right to all the external benefits and priviledges of the external Covenant God made with him , then all believing Gentiles and their Elect Infants have , or had a right to circumcision , the giving of the Law , the possession of the Land of Canaan , and all other rites of the Mosaical Law. 2. If by the everlasting Covenant he means the Covenant of Grace , then all Abrahams natural Seed , as such , a few excepted , have or had a right to Baptism , the Lords Supper and all Gospel Churche-priviledges ; and if so , why were the Saddu●ees and Pharisees , and Multitudes more of Abrahams natural Seed refused and not admitted to the external benefits and priviledges of the Gospel or Covenant of Grace ? Think not to say , saith John Baptist , within your selves , ye have Abraham to your Father , when they came to be Baptized ; he proceeds to prove several things that none denys : A● that the Covenant of Works was made with Adam and all mankind in him , and that there is but two Covenants ; that all the elect under the Law were in the Covenant of Grace , &c. Then in Page 134 , Shews what a Straight he is in , and knows not which to wonder at most . 1. At our boldness and confidence and imposing our sallacious corrupt Doctrins upon the People . 2. Or at the Peoples ignorance to suffer themselves to be so horribly deluded and imposed upon . Answer , I do not much wonder at such lines , because I know who wrote them , and in what Spirit , but Sir , you should first have proved any Doctrin we maintain to be corrupt and fallacious . 2. That we impose those Doctrins upon the People : Dare you falsly charge and condemn the innocent ? we are not yet convicted nor tryed at a lawful Bar : But both you and we must appear at a righteous and just tribunal ere long — You proceed to renew your charge against me for leaving out everlasting Covenant . Friend , I quoted those Verses that concerned the point I had in hand , and have cited that Verse and answered it too , where circumcision is called an everlasting Covenant ; see Ax laid to the Root and I will now recite what I there wrote . 2. Part Page 1● . viz. the Covenant of circumcision was called an everlasting Covenant . My Answer there to this , is as followeth . Answer , 'T is not unknown to our Opponents that the word everlasting , sometimes signifies no more than a long continuance of time ; and so extensive was the promise of Gods peculiar favours to the natural Seed of Abraham ; and the original of their claim therefrom , that the severity of that ●aw afterwards given to them , was so far restrained as that notwithstanding their manifold breach of Covenant with God and forfeture of all legal claims , of their right and priviledges in the Land of Canaan thereby , that they were never cut off from that good Land and ceased to be peculiar People unto God , until the End or period of that time determined by the Almighty was fully come : Which was at the Revelation of the M●ssiah , and the setting up his Spiritual Temple under the Dispensation of the Gospel ; and thus far the word everlasting doth extend . 'T is said , God promised to give the Land of Canaan to Abrahhm and to his Seed for ever ; and again , Gen. 17. 8. for an everlasting inheritance , whereas 't is evident they have for many ages been disposessed of it . Nor may this seem strange if we consult other Texts where the same Terms are used with the like Restriction , for the Priesthood of Levi is called an everlasting Priesthood , Numb . 25. 13. And so the Statutes to make an Atonement for the Holy Sanctuary , and for the Tabernacle and for the Altar , is called an everlasting Statute , Levit. 16. 34. Yet we know they all ended as did the Covenant of circumcision in Christ : See more in Page 14. Ax laid to the Root . 1. Now let any person see what blame this Man doth in Justice deserve for saying I have not mentioned the word everlasting in all my Book , viz. circumcision being called an everlasting Covenant ; you also see , what little argument lies in that to prove the Covenant of circumcision is a Gospel Covenant or appertaining to the Covenant of Grace ▪ Reader , in those Sermons I laid down eleven arguments , proving that the Covenant of Circumcision was part of the old legal and external Covenant God made with the Jews or the natural Seed of Abraham , so not belonging to the Gospel Covenant , and because thou mayest not meet with them , I shall give thee here the heads or sum of them as followeth , see Page 18. 1. Part. Arg. 1. Because the Law or Covenant of circumcision was made , as to the design and end of it to separate the natural Seed of Abraham in their national Church state , from all other Nations , and to give them the Land of Canaan , so that they might not mixt themselves with the Heathen . 1. Will any say the Gospel Covenant or any precept of it ; in the end and design of it , is institured to separate all believers and their fleshy Seed as a national Church from all other People in the World ? if this be so , farewel to all Spiritual incorporated congregations of Christians . See Dr. Owen . 2. Doth any Gospel ordinance assure us and our Children of the Land of Canaan , or any worldly and earthly Blessings , or is not the new Covenant established upon better promises ? Arg. 2. Because some who were not in the Covenant of promise , had a positive right to , and where commanded of God to be circumcised , as Ishmael , Esau , &c. and all the Male-Children , tho' wicked Mens Children that sprung from Isaac in their generations , &c. also some of Abrahams Spiritual Seed were not to be circumcised , nor had they any right there too . 1. As all his Male-Children who died before eight days old . 2. All his Females , who were elected persons and some others , who lived in Abrahams Days , as Melchisedeck and Lot , &c. Arg. 3. Because some of Abrahams natural Seed to whom circumcision did belong , were nevertheless denied Gospel Baptism ; tho' their plea was Abraham is our Father . 1. From hence it follows , circumcision was no Gospel Law ; for that which gave right to circumcision was not sufficient to give right to Gospel Baptism . 2. It also appears that the Covenant of Grace , was not the adequate reason of circumcision , but the mere positive command of God to Abraham ; So that if they could prove the Children of believers in the Covenant of Grace , it would nevertheless be no argument to Baptise them , unless they had a command or ground from Christ so to do . For the Covenant God made with Abraham speaks nothing of Baptism . And had not our Blessed Saviour given it forth as an instistution of the Gospel , we had never heard of it nor known it had been a duty or ordinance , should we have read the Covenant made with Abraham a thousand times over : Therefore if all they say about the Infant Seed of Believers as such should be granted , being in the Covenant of Grace that God made with Abraham , ( which cannot ) yet it would not follow from thence , Infants ought to be Baptized for , none ought to be Baptized but such that Christ's Commission and positive command , doth authorize so to be , which are none but those who by preaching , and the working of the Holy Ghost are made Disciples , or do believe ; and make a confession of their Faith ; in maters of mere positively right . We must always keep to the direct will and words of the Law-giver like as Abraham did in circumcision : No adding nor altering no pleading for Females to be circumcised , if Males only are expressed in the institution of it . Arg. 4. Circumcision could not be a Gospel rite , because all in the Gospel Church , 't is expresly said , shall know the Lord , Jer. 31. 31. And shall not need to be taught to know him . Now under the old Legal Covenant Infants were admitted Members of the Jewish Church , who did not know the Lord , but had need when grown up to understanding to be taught to know him ; in this the old Covenant differs from the new ; and old Church Membership from new Church Membership ; for our Children before admitted into Gods Church , must know the Lord ; we and they too must believe or be made Disciples by teaching ; we must know Christ or fix our Faith on him , in saving knowledg which Infants cannot do . To the last of these arguments he seems to say some thing ; see Page 119. where he cites these words out of my Sermons , Page 21. viz. in the old Covenant Infants were Members who did when taken into that Covenant and made members of that Legal Church , not know the Lord. Mr. Shute says , here I mention but one Covenant , and acknowledg Infants were in that one Covenant : So that he hath confused himself , and let him or any of their opinion prove by Scripture God did ●ast young Infants out of that one Covenant ; he hath destroyed his two Covenants by thus contradicting himself ; a Man under his circumstances had need to have a good Memory . Answer , That Covenant which I mention was I tell you the Legal Covenant that God made with the whole Church and House of Israel , and how do I contradict my self ? Infants I own were Members of the Jewish Church , and doth not the Scripture say , cast out the Bond woman and her Son , &c. is not the old Covenant the Jewish Covenant gone ? did not God take away the first , that he might establish the second ? what Covenant is that which the Apostle says , is took away and difanulled ? 't is not you , will say , the Covenant of Grace . I also ask you whether the Jewish Church that was founded upon that Old Covenant , is not gone and dissolved ? if so what doth your arguing prove , nor is there a new Gospel national Church like the Church of the Jews instituted in the room of the old ? since you plead for Infants Church-membership , you must come to the new and last Will and Testament , if Christ hath not willed Infants , their right to Baptism , and Church-membership in the Gospel , they can't have it by the former Testament which is disannulled . Tou ask if faith and repentance was not required under the Law , Page 119. I answer , Not to make any Members of the Jewish Church , you are in Page 120. 121. &c. upon your old argument , that both young and old , Infants and the Adult are saved by faith : We have answered that already . Such that can believe , that Infants do believe or know the Lord , let them , I believe it not , nor can he nor all the Men of the World prove it . I shall repeat the substance of my other arguments , to prove that circumcision did not appertain to the Covenant of Grace . Arg. 5. Because the Terms of it runs according to the Sinai Covenant , which is said not to be of Faith. But the Man that doth these things shall live in them , Gal. 3. 22. Life was promised to their obedience , death threatned to their disobedience : The promises were earthly , &c. and thus runs the Covenant of circumcision , Gen. 17. 9 , 10. Thou shalt keep my Covenant , &c. and I will give to thee , and to thy Seed after thee , the Land of Canaan . And the uncircumcised Man-Child whose Flesh of his Fore-●●in is not circumcised , that Soul shall be cut off , &c. vers 14. 6. The covenant of circumcision was of the Letter and not of the Spirit that is , of the Law or first Testament , and not of the Gospel or second Testament , See Rom. 3. 29. 7. That Covenant in which Faith was not reckoned to Abraham for righteousness , was not the Covenant of Grace , or Gospel Covenant ; but Faith was not reckoned to Abraham in circumcision , ergo . See Rom , 4. 9 , 10. See more Page 22. 1 Part. Arg. 8. That Law or Covenant that is contra-distinguished or opposed to the Covenant of Faith , or Gospel Covenant could not be one and the same in nature and quality with it . But the Apostle lays down the Covenant of circumcision , as contra-distinct or opposed to Faith or the Covenant of Grace , ergo . 9. That Covenant or precept that could profit none unless they keep the whole Law perfectly , it could not appertain to the Covenant of Grace , but so 't is said of circumcision , S●e Rom. 2 , 25. 10. That Law or Covenant that obliged those that conformed to it , to keep the whole Law , could not belong to the Covenant of Grace , but so did circumcision oblige , See Gal. 5. 3. See our last Annotators on that Text. 11. That Covenant that is called a Yoke of Bondage , could not be the Covenant of Grace . But circumcision is called a Yoke of Bondage , ergo . See Act. 15 ▪ Gal. 5. 1 , 2. 12. All those that are in the Covenant of Grace God promised to Abraham , have an undoubted right to all the saving Blessings of the said Covenant , but all those that were in the Covenant of circumcision had not an undoubted right to all the saving Blessings of the Covenant of Grace , ergo , &c. 13. All those that are in the Covenant of Grace God promised to Abraham , have a sure and strong ground of consolation , that is , Spiritual Consolation ; and they should be saved , Heb. 6. 13 , 14 , 15. But many of them that were in the Covenant of circumcision had no sure ground of consolation , that is , Spiritual , nor have many of our Children who are Believers any such ground of consolation , but some of them may perish , ergo . Sir , why did you not answer these arguments ? you have said nothing , that is worth regard to me . Also shew if you writ again what profit your Infants receive by Baptism , and in what sense they are in the Covenant of Grace , and how they can be Members of your Churches , and yet are not Members nor received as such , until they actually believe and repent , — But remember if you could prove them in the Covenant of Grace , yet that doth not prove you ought to Baptise them : Baptism is of mere positive right : You must have authority from Christ to Baptise them , or you sin if you do it . In Page 136. You tell us , That the form of circumcision was transient , and is ceased — Yet the Essential part thereof remaineth in the Flesh , for nothing could be more a Type of Baptism than Circumcision , &c. Answer , I promised to forbear hard words ; but a Man that argues thus should be severely dealt with one way or another , i. e. either by writing , or rather in a Church way be severely reproved . Does the Essential part of circumcision remain in the Flesh , then the mark it made in the Flesh doth no doubt remain , for I know not what was else the essential part of it remaining in the Flesh save that , the form was the cutting off the fore-skin . If you had said the essential thing signified by it doth remain in the Heart of true believers , you had said some thing to the purpose — But. Did ever any Man before now intimate that Baptism is the essential part of circumcision ? If this were so , circumcision could not be circumcision in the Flesh without Baptism , because a thing cannot be where the essential part of it is wanting . He proceeds to give a reason why the essential part of circumcision remains in the Flesh , Page 136. viz. how saith he , could this token of the Covenant be everlasting , if the Essence thereof was dissolved upon the coming in of the Gospel ? This cannot be , for it is a contradiction in it self ; for everlasting and dissolution are opposites . 1. Answer , This Man by this argument gives cause to fear he may erelong plead for circumcision , and turn Jew , for he is for the essential part of it , and that in the Flesh too already : I am sorry he understands no better the difference between a Type and the Antitype , for there can no part of the Type remain ( much less the essential part of it when the Antitype is come ) — But he runs into this error from his ignorance of the word Everlasting ; which as I have shewed is sometimes to be taken with restriction , and refers to a long period of time . — He may as well say Aarons Priesthood remains , or the essential part of it , because called an Everlasting Priesthood , Numb . 25. 13. 2. We deny Baptism was the Antytipe of circumcision : To prove it was not , I have given many reasons , which he answers not . 1. Both Circumcision and Baptism were in full force together for some time , even from the time John Baptized , until the Death of Christ. 2. Because one thing that is a figure or shadow cannot come in the room of , as the Antitype of another thing that is a figure . See 12 Reasons more in Rector Rectifiea Page 4. 5 , 6 , 7 , 8 , 9 , 10 , &c. One of them Mr. Shute takes notice of , which is this , viz. Circumcision belonged only to Male Children , Baptism belongs to Males and Females who believe . To this he answers , that the Females was included in the Males , because Man is the head and representative of the Woman , and Woman is a part of Man. Answer , Why then let your Females be Baptized in your Males : for from hence it will follow when your Males are Baptized , your Females are Baptized also , as much as the Jews Females were circumcised . Neither need your Wives eat the Lords Supper , for when you receive , they receive it . But sure , Sir , you mistake ; your learning fails you : Will the food you eat feed your Wife ? or will your Faith serve her ? Doth she believe when you believe , because she is part of you , as here you intimate ? In page 12. 7. he reflects on me for saying , God may have many ways to save dying Infants , which we know not : He can apply the Benefits and Merits of Christ's Blood to them in ways we are wholly ignorant of , &c. For this I Quoted Dr. Taylor Bishop of Down . Take his answer , viz. Pray take notice this Man contradicts himself ▪ for in page 21. ( he saith ) They must believe and repent , and bring forth good Fruits , &c. Yet here , ●e saith , God hath many ways to save dying Infants : And in page 30. for this Mr. Shute says , There is no saving of any Person , Old or Young , without the Grace of Faith. Th● , you see there is ( saith he ) but one way to eternal Life . 1. Answer , I cannot see but that you have by your arguing , thus excluded all Infants that dye , out of the Kingdom of Heaven ; for if no Infant can be saved , unless they Believe , Repent , and bring forth good Fruits as the Adult must , if they are saved , how is it possible any Infant can be saved ? 2. I did not contradict my self , I spoke not there of Infants , but of Adult Persons : And why did you before only plead for habitual Faith to be in dying Infants , that go to Heaven , since row you here intimate that they must believe ? For you cite Mark 16. 16. He that believes and is Baptized , shall be saved , and he that believes not shall be damned . If our Saviour in these words refers to Infants , as well as to Men and Women , I am mistaken , and all Learned Men I ever met with . Friend , it wi● not help you to say Christ performed these conditions for them , viz. Faith and Repentance , page 123. Nor doth the Meritorious death of Christ , without the infusing divine Faith into the Soul , render any Man a Believer : Besides , tho' 't is by the Grace and power of Christs Spirit , that we Believe , Repent , and bring forth good Fruit : Yet 't is we that Believe , and Repent , the act is ours , tho' inabled by Divine Power . to do it . Now prove that God gives any Infant such power to Believe and Repent , &c. who know not the object of Faith , nor have any understanding . Friend , they are more excusable , who say God may have many ways to apply the Blood and Merits of Christ , and so Save and Sanctifie dying Infants , which we know not of , than you who assert that not one of them can be saved unless they Believe , &c. and if they do not do so , they shall be Damned : For you positively affirm there is no way of Gods saving Elect dying Infants , differing in any point from that of his saving Adult persons 't is well you may Err , for should what you say be true , 't is enough to bring sorrow and amazement upon Godly Parents , about the State of their dying Infants . CHAP. IV. Wherein Mr. Shutes arguments to prove our Churches no Churches , and our Baptism a counterfeit , are examined and answered . 1. IN page 186. he asserts , That Adult believers have nothing to do with the Ordinance after the first institution or Plantation of the Gospel in a Family , unless it be such , whose Parents deprived them of it in their Infancy : But Baptism of Right is devolved upon the Infant Seed of Believers . 1. Answer , If this be true , then the Children of unbelievers have no right to Baptism , neither as Infants nor when Adult believers , it the right be devolted upon the Infants of believers . — This in the first place is enough to convince him of his great error and mistake , 〈◊〉 he will not say that unbelievers Children have any right thereto in their Infancy . Tho' his evidence that Abrahams natural Seed , tho' ungodly persons , were required to Circumcise their Children , and their Children had the same right to it ; for were none but godly Jews to circumcise their Male infants ? Pray observe this . 2. Besides , did not God expresly command Abraham as well to circumcise his Male Infants as himself ; and so his offspring their Children after him in their generations ? And now did our Saviour give such a Commission about Gospel Baptism , viz. that first those that believed should be Baptized , and then their Infants ; or was there not the same purity of reason for Christs Commission about Baptism to have run thus , as there was for Gods Commission so to run to Abraham about circumcision ? If what you say was true but we will come to his reasons to prove our Baptism a counterfeit , and our Churches no Churches of Christ. In Page 186. first , because , saith he , they disown the Covenant God made with Abraham , in which the very foundation ; for Baptism , was laid ; let them find another foundation for it , if they can ; for that Covenant is founded upon Christ himself , &c. 1. Answer , This in the first place is not that he charges us with , viz. that we disown 〈◊〉 Covenant God made with Abraham ; for the Covenant of Grace , God promised to him 〈…〉 contend for it as far forth as any can — But we do say the Covenant of circumcision is disannuled ; that we do disown to be in force now . 2. Could he prove that Baptism is founded upon the Covenant made with Abraham , he would seem to say some thing : But we deny that utterly ; for had not Christ Instituted or given it forth in the New Testament , none could have known that Baptism had been an Ordinance ; it was not Imprinted on the Hearts of Men , but it is a mere positive precept . 3. I will shew you therefore another foundation for it , and not the Covenant God made with Abraham , viz. the great Commission of Jesus Christ , Mat. 28. 18 , 19 , 20. Mark. 16. 16. If we have it not here , saith Mr. Richard Baxter , where have it we ? But you are wiser it appears than that Pedo-Baptist . Now Friend , since our Baptism is founded on Christs Commission , both as to subject and mode of Baptising , our Baptism is no counterfeit , and so you will know one day . 2. Your second reason is , because we Baptise the Adult Seed of Believers , th●● were Baptised in their Infancy , as they ought not . Answer , You do but beg the question . We 'tis true , do Baptise the Adult Seed of some Believers , but we deny they were Baptized in their Infancy , they were but Rantized ; but had they been in their Infancy Baptized , i , e. Dipped , yet not having the prerequisites of Baptism , viz. Faith and Repentance , they were not the true subjects of that Gospel ordinance . But Friend , do we do well to Baptise the off-spring of unbelievers , since by your argument they in their Infancy could not have true right to it , it being intayled on Believers Seed only ? is that Branch of our Baptism a counterfeit also ? 3. You say their Baptism cannot be good , because they deny it to their own Seed and off-spring ; when as the Covenant is made to Believers and their Seed : So that either they are no believers themselves , or else they Reprobate their own Children . 1. Answer , Our Baptism may be good in your own opinion , I suppose , if our parents were unbelievers — But Friend , whose authority renders any Ordinance good ? If we act according to the authority of Christ in Baptism , is not our Baptism good ? We deny Baptism to our Children , because all are required to believe , repent , &c. before Baptized , Mat. 28. 19 , 20. Mark 16. 16 , Act. 2. 36 , 37. Act. 8. 12 , 14 , 39 , &c. But do we reprobate our Children because we Baptise them not ? is that in our power ? or can Baptism bring into , or cast out of Gods election ? 3. Friend , we deny that the Covenant of Grace , God promised to Abraham , gives any a right to Baptism . No , no , 't is Christs positive command . If the Covenant of Grace gave Lot no right to circumcision , as it did not , because not commanded of him , how can the Covenant of Grace give right to Baptism to any , person but to such only that Christ hath commanded to be Baptised ? 4. And lastly , you say their Baptism cannot be good , because their Principle is to Baptise Adult Believers , but not their Seed ; which is to Baptise , but part of the believer ; whereas they should Baptise , not only a part of him , but all of him : So that their Baptism is but a counterfeit Baptism . Answer , Is this to shew your great wisdom ? But are our Children a part of our selves and are we not believers without our Children ? How if our Children should prove unbelievers , then I fear we shall not go for compleat believers , but one part of us is a believer , and the other part of us an unbeliever ; also then if your Child should perish , but a part of you would be saved ; is it fit such stuff should be Printed ? Do not mistake your self , you are one compleat Man , and your Son another , and you are no less compleat a Man if you have no Child at all : So it you are a believer you are a compleat believer and want no part , and if your Child is an unbeliever : yet you are not less a compleat believer . But you that Sprinkle only the Face , I am sure you do not Baptise the whole person of a Child , nor any part of it , nor of the Adult neither : What shall I call your Baptism . — In Page 187. you quote our three Queries , but answer none of them . 1. Whether Children are in the Covenant of Grace , absolutely or conditionally ? ● . Whether that can be an ordinance of Christ to which there is neither precept nor example ? 3. Whether in matters of meer positive right , such as Baptism is , we ought not to keep expresly and punctually to the revealed will of the Lawgiver ? Had you answered these three queris to the purpose , you had done , ten times more than what is contained in your whole Book . But instead of answering you ask this question , viz. where do you find any command for the Infant Seed of believers , to stay till they are Adult , to be Baptized ? 1. Answer , Where did God expresly forbid Abraham to circumcise his Male Infants , on the 7th or 9th day , or not to circumcise Female Infants ? 2. There needs no Negative Law where there is a Law in the affirmative ; if on the 8th day , it follows not on the 7th or 9th ; if Males only are expressed , not Females ; so if believers , if such who are taught and made Disciples by teaching , are commanded to be Baptized , then all must stay till they do believe , and are taught and made Disciples , before Baptized . 3. Was not the Gospel , think you , planted in Joseph and Mary's House , and yet the Holy Child Jesus stayed till he was about 30 years old , before Baptized . Also Gregory Nazianzen in his 4th Oration , saith Dr. Duveil , gives an instance of those who died without Baptism by reason of Infancy . And the same Nazianzen , saith he , tho' he was a Bishops Son , being a long time bred up under his Father , was not Baptized until he came to Mans age ; and so Basil the Great , who was born of pious Parents , and instructed from his Childhood , was not Baptized until a Man. The like he says of Hiorem , Ambrose , Chrysostom , Augustin , &c. Nothing of this nature ought to be done in Gods worship , without authority from his wor● ; prove if you can , one Infant was Baptized from the beginning of Matthew , to the end of the Revelations of John. Arguments to prove that those Churches who are gathered by Faith and Repentance , and upon the profession of Faith are Baptized ( which are called Anabaptists ) are true Churches of Christ ▪ which Mr. Shute den●es so to be . 1. ARgument All those Churches who are rightin matter and form are true Churches . But those Churches , falsly called Anabaptists , are right in matter and form ●rgo they are true Churches . The matter of true Churches are godly person , or true believers ; the true form is the order or 〈◊〉 of the Gospel Church , viz. The A●ult upon the profession of Faith and Repentance , Baptized ; and so with joynt consent give themselves up to the Lord , and one to another , to walk in fellowship and commanion in all the Ordinances of the Gospel . 2. Arg Those Churches which consist of godly persons owning all the essentials of the true religion , among whom the word of God it truly preached , and the Sacraments are duly administred , are true Churchs of Jesus Christ. But th●se Baptized Churches we contend for , falsly called Anabaptists , do consist of godly persons owning all the essentials of the true religion , among whom the word of God is truly preached , and the Sacraments duly and truly administred , ergo they are true Churches of Jesus Christ. 3. Arg ▪ Those Churches that are constituted according to the direct pattern laid down in the New Testament ; are true Churches of Jesus Christ. The Baptized Churches , falsly called Anabaptists , are constituted according to the direct pattern laid down in the New Testament , ergo they are true Churches of Jesus Christ. To these let me add the fourth , which Mr. Collins hath in his half Sheet . 4. Arg. Those Churches who make Christs merits the foundation of their Salvation , and his Doctrin the foundation of their Churches constitution , are true Churches , and their Baptism is Authentick : But the Baptists do thus , ergo . 5. Arg. If the ordinances of Christ are to be kept as they were first delivered to the Saints , and as practised by the Apostolical Church , our Baptism , which you call ● counterfeit , is Christ's true Baptism . But the Ordinances of Christ are to be kept as they were first delivered to the Saints , and as they were practised by the Apostolical Church , ergo , our Baptism is Christs true Baptism . But Friend , how can you hold Communion with such persons who have a counterfeit Baptism ? for I hear you break Bread with some who own no other Water-Baptism but that of Believers only , and deny Infants to be subjects thereof . I think none of our godly Brethren who are Pedo-Baptists , ever denied our Baptism , tho' they strive to justify theirs : which of them will call the Baptism of believers , yea , tho' such who were Sprinkled when Babes , to be a counterfeit ? Without repentance you must be accountable for this one day . CHAP. V. Containing an account of some of Mr. Shutes onseemly , Scoffing and opprobrious language cast upon Mr. Collins , and my self together , with his false and abusive representation of us , and of several places of Holy Scripture ; with his Impertinences , Inconsistences and self-contradictions , as also those abuses he hath cast on the Baptized Congregations , in which Rom. 11. 16. is explained , viz. if the Root be Holy so are the Branches . And if some of the Branches were broken off , &c. FIrst I shall begin with Mr. Shute's unbecoming and Scoffing expressions as they lie here and there in his Book . 1. Page 5. He intimates we are horribly bigotted to our opinion . In Page 4. he says he will not render railing for railing . Yet in Pag. 5. you will find these expressions , speaking to Mr. Collins , you have charged me falsly You bogled and jugled with the sac●ed Scriptures . Yet he has not made either of these things to appear . In the said 5 Page he saith , here thou hast the Cavils of the adversary Answered . In Page 42. Because Mr. Collins saith , that the habit of Faith if it be in all Infants of believers , it cannot be lost ; there being no losing the habits of Grace , &c. Mr. Shute , says this Gentleman ( meaning Mr. Collins ) doth as little Boyes , that make a thing of Rags in Imitation of a Cock , and when they have set it up throw at it . But gives no other Answer ( as appears to me ) than by denying that he asserted , all Infants of believers have habitual Faith ; yet 't is from that Topick he seems to plead for the Baptising of all believers Infants ? In Page 46. he says , Mr. Collins is troubled with a grumbling in his gizzard . Are those comely expressions . He says in Page 57. that Mr. Collins is pleased to mock at habitual Faith , because he compares Faith Potential and habitual : Faith in the Infants of believers , as such , with Transubstantiation , &c. He renders me worse then the Devil . Page 116. The Devil left out part of a Scripture once to tempt our Saviour with ; but in my weak Judgment , saith Mr. Shute , this Author had done it three times successively to maintain this error , &c. the better to beguile and deceive poor ignorant bigotted Souls , &c. The Lord knows I did not leave out part of the Text at any time , to avoid answering their objection , or to favour our cause : But quoted then what was to the purpose in Hand : And that objection I designed to answer afterwards , as I did in the second part in order . As the Reader may see that hath the Book . In Page 82. he saith , speaking of Mr. Collins , was there ever such Legerdemain played with the Sacred Scripture ? In Page 23. he speaking to Mr. Collins , crys out , O for shame cease from bringing your Carnal reason , &c. Whereas 't is he himself that infers false conclusions from Mr. Collins words , and then cries out , O for shame . Page 24. Where are you now with your humane invented , Lame , Decrepit Salvation , &c. Are not these Unchristian Reflections ? Resides , he had no ground given him thus to abuse Mr. Collins , as if his Salvation was lame and decrepid . In Page 56. he abuses Mr. Danverse , who is dead , who was cleared by several Learned Ministers upon the answer of an Appeal of his Adversaries . Mr. Sh●●●s's abusive and false Representations of us , and false Interpretation of several places of Holy Scripture , and Gods Holy Ordinance of Dipping Believers in the Name , &c. FIrst , in Page 6 he calls Dipping , Ducking , and the like in several other places ; as i● we had Believers to a 〈◊〉 when we Baptise ●●●m : And again to vili●●● that Holy Ordinance , in the same 6 Page , he says Dipping is more like a punishment of criminals , than the 〈◊〉 of an Ordinance of God : Yet Dipping was generally owned by all Pedo-Baptists formerly , and by many of late . In Page 7 ▪ he says , The Jaylor and his House were Baptized the same h●ur of the Night ; whereas the Text only says , he washed their S●ripes the same hour of the Night , and was Baptized , he and all his straight way , Act. 16. 33. In Page 7. he says , They were all Baptized in the Jaylers House ; which is a palpable abuse of the Text that they did not go out of his House to a River : Yet the Text clearly intimates , Act 16. 34. that after they were Baptized , ( he ) that is , the Jaylor brought them into his House . Doth not that imply they went out of it ? And it might be to a River , as far as he knows . He also says , That we read not of one Soul of the Jaylors House , that did believe before Baptized , besides the Jaylor himself . Whereas we read that all his House believed as well as himself , and as soon too as we read of the Jaylors own Faith ; so that he may as well say , the Jaylor did not believe himself , before he was Baptized , as so to affirm concerning his House . He says , Page 11. John Bapti●● Baptized all that came unto him ; yet the Text clearly Implies , he rejected the Pharisees and Sadducees , bidding them to bring forth Fruits meet for repentance . He asserts in Page 33. that those little Children our Saviour saith , did believe on him , were little Infants , calling them Infant Believers ▪ He vilifies Mr. Collins for leaving out in his quotations a word in one or two Texts of scripture , whereas he destroys not the Sense of the Texts by so doing , nor done to favour his own ●●tion ▪ as that in Isa. 44. 3. where his Seed , 〈◊〉 put for thy Seed ▪ and that in Acts 2. 39. Nor doth he wrong his Antagonist in the least , and therefare no cause of complaint ▪ But palpable 't is , Mr Shutes abuses that Text greatly , Act ▪ 2. 39. for the promise is to you and to your Children , and to all that are af●r off , even so many as the Lord our God shall call . Now see this Mans exposition of these worth in Page 71. viz. That was to all the Elect Gentiles and their Children ; for the promise runs in the same Channel , to the Gentiles and their Children in the Text , without any variation , as is ●id to the Jews and their Children . Answer . If he had said to the Elect Gentiles and to their Children or off-spring also , that are elected and called , then he had not wronged the Text ; for the promise , that is , that of remission of S●n , and of the Holy Ghost , which runs first to the Jews that are called , and to their Children or Off-spring that are called , and so in like manner also unto the Gentiles that are called , and to their Off spring that shall be called , not to the Jews , and their Children as such , i. e. whether Effectually called or not ; but to no more of the Jews , nor Gentiles themselves , nor their Children but even so many as the Lord our God shall call ▪ Dr. Hammond confessed this Text is to little purpose brought to prove Infant Baptism : Seeing by Children is meant off-spring , and refers not to Infants as such ; It certainly intends no Children of Jews , or Gentiles , but such only who are elected , and called ones . Besides , this Man hath left out words in several Texts of Scripture quoted by himself in his Book , yet blames his Antagonists for so doing at a strange manner : For because I left out the words Everlasting Covenant , he comparies me to the Devil . See Page 116. in Page 21. he 〈◊〉 Ger. 17. 9. 10 11. but ( saith he ) neither in these ●●●ee quotations , nor in his whole Book , hath 〈◊〉 so much as named that which is the quintessence of the Covenant , &c. namely as Everlasting Covenant . The Devil left out part of a Scripture , &c. Answer , I fear he saw but part of my Book ; for 't is a great untruth which he affirms , viz. that I never named Everlasting Covenant ; for I , as you have heard ( in this Answer ) did not only name it , but answered the argument that is raised from thence , See Part 2. Page 9 , 10. Now that Mr. Shute hath left part of the words in some Texts , and added words in other he hath quoted , See Page 120. Where he mentions the words of that Text 1 Cor. 15. 22. For as in Adam a● dye , so in Christ shall all be made al●ve ; he has wrote thus for as in Adam all the Elect dye , so in Christ they shall all be made alive ; this is all in the same Italick Letter : Where he adds ( Elect ) and ( they ) rendring the sense as if none should have a resurrection but the Elect , which is against the Sense of the Apostle . So in Page 133. mentioning Mark 16. 16. viz. He that believeth and is Baptized shall be saved , but he that believeth not shall be damned . He hath wrote it thus , viz. He that believeth shall be saved , but he that believeth not shall be damned . ( Baptized ) is left out to favour his design , I fear ; for tho' faith be the same in every age , yet the the Ordinances are not the same , under the Gospel , as under the Law , for Baptism is no legal Ordinance , nor the Lords Supper , &c. Also he has given a false exposition on several Verses , in Rom. 11. and hath in so doing abused Mr. Collins also ; these are Mr. Collins words ( as repeated by Mr. Shute ) Page 75 , 76. The natural Branches are broken off , ergo Childrens visible incovenanting , is repealed ; the Antecedent of this Enthymem is clear from the Apostles assertion , Rom. 11. 19 , 20 , 21. by the natural Branches without controversie , is to be understood the natural Seed of Abraham Now Mr. Shute leaves out Mr. Collins demonstration following , to prove his argument , i. e. by the branches saith he , without controversy , is to be understood the natural Seed of Abraham ; and the breaking off , must either be meant , from visible Church-membership , and external priviledges thereunto belonging ; or the Everlasting Covenant of grace : It cannot , saith he , be the latter , because that Covenant is immutable , therefore it must be the former . Thus Mr. Collins : And he argues to the purpose , for 't is impossible for any to be broken off from the Covenant of Grace , who were once in that ; and 't is as clear that the Jews or natural Seed of Abraham , as such , are broken off , from being any more a visible Church , and that the legal Covenant , for their incovenanting , i. e. both Parents and Children , as such , is gone and taken away ; he took away the first that he might establish the Second , Heb. 10. 9. There is a First , and a Second , an Old and a New. Now the first is only taken away , as a Covenant of works , do this and thou shall live ; and as it was given to the whole House of Israel , by vertue of which they held their Church-State , and Church-membership , and all their external Rites , Ordinances , and Priviledges , for the Priesthood being changed there is made of necessity a change of the whole Law , Heb. 7. 12. Tho' it was for the Jews unbelief they were broken off , yet the dispensation being changed , it was impossible for them to keep their Church-State and external Legal Rites , and Priviledges any longer ; for 't is evident that those Jews that believed in Christ , abode no longer members of their Old Church ; but were transplanted into the Gospel Church ; what can be more clear than this , viz. the Old House and Old legal Right of Church-membership is overturned and r●oted out for ever ? And say I , if the Covenant for incoveannting of the fleshly Seed , as such , is abolished , and no new Law is given forth for the bringing in again professing Parents and their Carnal Seed , as such , what is it this Man contends for , yet what a mighty stir he makes about that in Rom. 11. you may See in Page 76 , &c. This Man makes it his main business to prove that the Covenant of Grace is not taken away , which we assert with as much Zeal as he ; but see how he abuses the Text , Rom. 11. 17. viz. as those Jews which were these Branches were broken off , and their Children with them were cast out of the Covenant : So the Gentiles , and all their Children were taken into Covenant , in their room , and did partake of the same Priviledges , with those ●ews that did abide firm in the Covenant , &c. 1. Answer , This Man doth not distinguish one Covenant from another , i. e. the Legal from the Gospel Covenant ; nay he owns but one so that he ass●rts the unbelieving Jews , were broken off of the Covenant of Grace , and their Children too ; by which he seems to plead for Arminianism or final falling o●● of the Covenant of Grace : Nay worse , i. e. that the Children were broken off from the Covenant of Grace for their Parent● Sin and unbelief , 〈…〉 . For if the first Fruit be Holy , the lump is also Holy ; and if the Root be Holy , so are the branches , vers . 16. ● the Root is doubtless meant Abraham ; but then know that Abraham was a twofold 〈◊〉 as well as a twofold Father , viz the Root of all his natural Seed , and the Root or Father of all his true Spiritual ; now for a Man to say that the Apostle here refers to Abraham as a natural Root , and so to his natural or Carnal Seed as such , is to destroy the whole scope and drift of the Holy Ghost in this Chapter ; in the close of the 10 Chapter the Apostle shews the Jews were rejected , and the Gentiles called ; and in the beginning of this 〈◊〉 . Chapter he prevents an objection ; some might be ready to say if this be so , then God hath cast away his Covenant People . To this he Answers , vers . 2. God hath not cast away his People whom he for knew that is , his Elect or the Spiritual Seed of Abraham that were among the Jews , See vers . 5. even so then o● this present time there is a Remnant according to the Election of Grace : Again , in vers . 7 what then Israel had not obtained , &c. ( that is the natural seed as such , ) but the Election hath obtained it , and the rest were blended ; and tho' the main Body of the Jews were rejected for their unbelief , yet in the Latter Days God will call all those and bring them in , who belong to the Election of Grace , and so all Israel , ( that is the Spiritual Israel ) shall be saved , See vers . 15. and ●6 . And from hence the 16. verse is brought in , viz. for if the first Fruit be Holy , the lump is also Holy , 〈◊〉 . Is the Apostle speaking here of a Legal Federal Holiness ? No , not a word of any such matter : But of such a Holiness as was in the Post , i. e. in Abraham who was Spiritually Holy , being an Elect Person ; and to that Holiness the Apostle refers . viz. first in respect of Gods Election , Personal , and inherent in Gods intention . Now then to apply the Holiness and Infection here , to outward Dispensation only in the whole Church , which is meant of saving Grace in the invisible , and to make every believing Parent a like Root to his posterity with Abraham to his Seed , as some have done , and this Man seems to do ; is a great abuse of the Sacred Text. For this would be to set up another wall of separation or partition betwixt ( believers and their seed , and unbelievers and their Seed , ) as the Old one wa● , which is now broken down between Jews and Gentiles according to Eph. 2. 14 , 15. as also a knowing of Men after the Flesh , i. e. after fleshly Descent , external Priviledges , &c. 2. The first Fruit spoken of we understand to refer to Isaac , Jacob , and the Holy Partriachs , who were given to Abraham as the first Fruit of the Covenant of Grace God made with him , who were all Holy as Abraham , their Root was Holy , that is , Spiritually and Inherently Holy. 3. By the Lump may be meant the whole Body of the Elect or Spiritual Seed of Abraham , who lived from the time the first Fruit was given him until the Gospel Days , who were all Holy as the Root also . By Lump cannot be intended the whole Nation of the Jews , as Mr. Shute positively affirms , in Page 82. for it so , what consistency can there be in the Apostles words and Argument ? The Apostle speaks of the Elect Israel , not of the fleshly and Carnal Israel ; take this Mans words the first Fruit the Jews , &c. the Lump or whole Nation of them ; and here is the same Root , on which the Gentiles are grassed , Page 82. He confounds the first Fruit and Lump together , and says by it is meant the whole Nation of the Jews . What Text can be wronged worse ? We grant 't is the same Root that all Gentile believers partake of the fatness of which the godly Jews pertook of under the Law , viz. the Blessings of the Covenant of Grace made with the Root Abraham ; but what is this to our Carnal Seed as such ? 4. By the Branches who are said to be Holy also , certainly is to be understood those Elect ones of Israel who were living in the Apostles Days , as vers . 5. even so then at this time also there is a Remnant according to the Election of Grace . Now observe the Apostle speaks , in vers . 17. of some Branches that were broken off , and of the Gentiles who were like a Wild Olive Tree , being grassed in ; these Branches that were broken off , were the unbelieving Jews , who at that time comprehended the whole national Church of Israel ; for all that believed that were Jews , were transplanted into the Gospel Church , these Branches that were broken off sprang from the same Root as Abraham , was their Father according to the Flesh and Legal Covenant , and for a time seemed true Branches , they were of Israel , though not Israel , Rom. 9. 6. they were the Children of the Flesh , but not the Children of the promise , they were in the external Covenant , but being not in the Covenant of Grace , by Faith , and the Old Covenant being now gone and taken away , they were cut off and no more lookt upon as Branches in any sense . They were Branches in the Old Testament Church , but there is a new will made , a new and last Testament confirmed , and ratifie by the Death of the Testatour Jesus Christ , and the fleshly Seed as such have no such legacy , left them as in the Old Testament , viz. to be Members of the New Testament Church , that running to none but to such who believe , &c. but they not believing , or for their unbelief were cut or broken off . 1. Not broken off the Covenant of Grace , as Mr. Shute intimates , because they never were in that Covenant . 2. Not broken off Gods Election , for to that they did not belong : But , 3ly . They were broken off and their Children as such ( or as so considered ) so that they are no more a visible Church of God , nor a People in any Covenant relation to him . Yet we are not to conceive although those unbelieving Jews were in this Sense , broken off from their old standing and Church state that their Children who believed were rejected and lost , no , no ; they that did believe in Christ and submit to the new dispensation , were by Faith grafted into Christ , and upon the profession of their Faith were united also to the Gospel Church and became members thereof . And so with the believing Gentiles did partake of the fatness of the Covenant of Grace God made with Abraham , and of the Blessings and Priviledges of the Gospel Church , and doubtless this is the very truth of the matter according to the main Scope and design of the Holy Ghost , in this Chapter : Now then Mr. Shute greatly wrongs this place of Sacred Scripture . 1. Whilst he argues that the Jews were broken off from the Covenant of Grace . 2. He wrongs the Text , whilst he says it was no dissolution of the Jewish Church , but an excommunication of those unbelieving Persons out of it , by which he intimates as if the Jewish Church state still remains , and that the believing Gentiles are grafted into that old Legal Church that is removed and gone for ever . 3. He wrongs this Text , whilst he would have all unbelievers Children of the Jews , broken off the Covenant of Grace , for to that he seems to refer : For those of them that were in it were not broken off from that Covenant nor could be ; and those of the Jewish Children , that believed , were in the like good Estate with believing Gentiles , and their believing Children ; and many of the Children of the unbelieving Jews did no doubt own Jesus Christ , believe in him , and were implanted into the Gospel Church . 4. Whilst he pleads for believing Getiles and their Infants , as such , to be taken into the Covenant of Grace , and so made Members of the Church of Christ now , as the Children of the Jews were Members of the Church , under the Law ; for this he affirms Page 81 , 82. 5. Whilst he applies the Holiness and Infection here meant , to outward Dispensation , only in the visible Church , which is meant of saving Grace in the invisible . 6. Whilst he makes every believing Parent a like root to his posterity with Abraham to his Seed , he may as well say every believer is a common Father , to all that believe , as Abraham was — For both these Conclusions I infer from his notion . 1. Reader , Pray observe , that the Jews that believed not , were broken off from being any more the People of God , in any Covenant relation to him , and this was for their unbelief , and their Church State being gone by the Dispensation of the Gospel , and by the bringing in the Gospel Church . 2. That whosoever either Jews or Gentiles who are grafted into Christ the true Olive , and into the Gospel Church , must believe or be grafted in by Faith , i. e. by their own Faith and own consent , not by the Faith of their Parent be made Members of the Church under the Gospel ; no , but must believe themselves as well as their Parents ; 't is not enough now to say we have Abraham to our Father , or that our Parents were believers and in Covenant , because the Church now does not consist of the carnal Seed , but of the true Spiritual Seed only . Mr. Shute says in Page 82. to Mr. Collins , if you have not enough you shall have enough , before I have done with you . I am satisfied and he too , he has said too much unless it were better or to better purpose . He appeals to any experienced Christian among us , or of our party to judg whether there can be a more full Text of Scripture produced , to prove the continuation and Stability of the Covenant , &c. If he will take my thoughts ( who am 't is like in his opinion as well as my own an unexperienced Christian ) I must tell him he hath mistaken his Antagonist and the Text too : Cannot the Jewish Legal Church State go , but the Covenant of Grace must go , with them ? God forbid . The Apostle it is evident in this Chapter , Rom. 11. speaks of Gods Election , which ran first to Abrahams natural Seed , according to the Covenant of Grace , that is , to the Elect among the Jews , and so argues God had not cast away his People whom he foreknew ; and from hence he shews that all that belong to the said Election of Grace shall be called , and in the Latter days be brought in , or grafted into their own true Olive tree , i. e. into Christ and into the Gospel Covenant and Church , for all ( the true ) Israel shall be saved , as it is written , &c. 't is said they are Holy that is they are decretively and in Gods sight and intention Holy : I wonder at some Expositors who conclude , that it is an external relative Federal Holiness the Apostle speaks of here , which Holiness is not mentioned in all the New Testament , as an eminent ▪ Writer observes . And this brings me to what Mr. Shute says , to that Text 1 Cor. 7. 14. Else were your Children unclean , but now are they Holy : Which Scripture he mistakes also whilst he asserts it is Federal Holiness , as well as Matrimonial Holiness , for no doubt the Sanctification of the unbelieving Husband to the believing Wife , is the same Sanctification or Holiness that is said to be in the Children , that is , the Husband and Wife were Sanctified , or set apart for the use of one another , by Gods ordinance of Marriage , and so their Children were Holy , i. e. Legitimate , lawfully begotten , and not Bastards ; for no doubt their Children that were born when both were unbelievers , were Holy in the Sense the Apostle speaks of , as such that were born when one was a believer : But see a full answer to this Text in Rector Rectified , from Page 113. to Page 120. And when he writes again let him answer what is there said Mr. Shute also gives a false exposition of that Text , Rom. 6. 3 , 4. Page 15 , 16. Whilst he refers there to the Baptism of suffering , telling us the Apostle was there exerciting the Saints , to prepare for sufferings ; which is not true . Likewise he abuses that Text , 1 Cor. 2. But God hath chosen the weak things of the World , &c. by intimating as if the Apostle means little Children , and who are weaker ( saith he ) than Children ? Page 23. Also that in Psa. 82. I think he would have to refer to Infants , i. e. out of the Mouths of Babes and Sucklings thou hast perfected thy praise , Page 23. In Page 130. that in Mark 16. 16. Joh. 3. 3. he applies to Infants , viz. he that believes and is Baptized shall be saved , but he that believes not shall be damned . And so pleads for like necessity , for infants to believe if saved , as the Adult . In Page 10. he seems to infer that John Baptist Baptized little Infants , because 't is said , there went out to meet him all Judea and Jerusalem , and all the regions round about Jordan , and were Baptized . Which I have answered , Ax laid to the Root ; in my reply to Mr. Exell , see 2 Part Page 35. to 54. In Page 174. Mr. Shute citing Rom. 11. 6. if it be by Grace then it is no more of Works ; he infers if dying Infants are saved without Faith then they must be saved by works . Which is an abuse of that Text ; for as the Apostle speaks not of Infants , so he speaks of Gods Grace and Favour , in opposition to works o● merits , according to that in Eph. 2. 8. by Grace you are saved ; he puts Faith in the place of Grace : We say no Infant can be saved but by Grace ; yet we do say we see not how it can be said that Infants do or can believe . And now let me infer from his notion , viz. if Infants cannot believe , they must all perish and be damned , this follows clearly from what he asserts : He had need to see he is certain of what he affirms . In Page 92. ( he says , ) it is common for Men of our opinion to bring in , and set up our own Carnal Reason , in opposition to the Wisdom of God ; is not this an Unchristian charge ? Besides , he proves not what he says , nor attempts to do it . Sure some gracious Person or Persons he is concerned more particularly with in Church-fellowship , will look upon themselves bound in duty to inquire into some of these grand enormities , false acusations , and other evils this Man is found guilty of in his Writings . In Page 13. he says , that part of the Man , Woman , or Child , that is Baptized , must be naked ; and if the whole Body must be Baptized , then the whole Body must be all naked also . And he quotes a passage of Mr. Baxter ; as if Mr. Tombs could , or did Baptise Women naked , to render such a practice odious as indeed it would be , should any do it ; but to cast that on us , is Unchristianly done . In Page 19. he intimates as if we had found two ways to Salvation , because we know not that dying Infants have Faith , or can believe . In Page 20. he abuses Mr. Collins , as if he was ignorant of any such thing as habitual Faith , because he knows nothing of such habits in Infants , and says he derides habitual Faith , which is a notorious falsehood , and that which Mr. Collins abhors to do . In Page 20. he would have his Reader think that Mr. Collins had rendred Mr. Charnock an Anabaptist , because he quoted him to detect his notion of habitual Faith in Infants In Page 43. because Mr. Collins said unless Children have personal actual Faith , they are not to meddle with Gods most holy things , Mr. Shute says , by this mans opinion Elect dying Infants must be lost and damned ; he would have those Children to be Infants that cryed Hosanna to the Son of David : For if it be not that he means it is nothing to his purpose ; for we deny not , but some little Children have and may have a work of God upon their Hearts , tho' not above five or six years old . In Page 68. he infers four false Conclusions upon Mr. Collins , denying Faith to be in Infants . 1. That God cannot work Faith in young Infants , because they are not able to help him , &c. Doth Mr. Collins question Gods power , or intimate God cannot work , without help of the Creature ? 2. That he doth tacitly declare that God is not able to make them capable of the Reception of Grace . Because they are not of years to exercise i● , as if Mr Collins did not know God was infinite in power . 3. That Adult persons do qualifie themselves for the reception of Grace ; or at leastwise are Copartners with the Spirit of Grace , in the working of it . 4. If this be so , saith he , then it is not Gods Grace , but Mans work , &c. Which are all false Conclusions and great abuses cast on Mr. Collins , and no ways to be inferred from his positions . In Page 73. he renders the Baptists to be cunning deceivers , take his words , i. e. I am not , saith he , all together ignorant of their devices , and stratagems by which they uphold their opinion , in which their Principles are enveloped and lie Dormant . In Page 115. he says , Benjamine Keach doth reckon Abraham of greater antiquity than Christ. Answer , This is a false charge likewise , and no such consequence can be gathered from my words , to which he refers , as my Answer shews in this reply . In Page 126. he saith , this Author is for the saving Elect Dying Infants by some other Covenant , and not by the Covenant of Grace . Answer , This is also false and a great abuse , for I no where hint any such thing , but say , 't is impossible any Infant or Adult Person either should be saved by any other Covenant but that tho' I say they may be saved and not be Members of the visible Church ; as some Infants were before God made known , the Covenant of circumcision and set up the legal Church of Israel . In Page 134. he calls our Doctrin a fallacious Doctrin ; and knows not which to wonder at most , viz. our boldness and confidence : Or our Peoples ignorance to be so horribly deluded and imposed upon . What Enemy could reproach us worse ? In Page 113. saith he , Thus I have given you one broad side more , by which I have brought your opinion by the Lee , and all the Carpenters and Calkers in the Nation cannot save it from sinking . Answer , Friend you mistake our , cause , and opinion is an firm and as sound as ever , and needs no Carpenters nor Calkers to mend those Breaches you have made . In Page 140. he says , Thus you see the Covenant God made with Abraham , and all his Seed both Spiritual and Carnal , stands fact and firm to Gospel Believers , and all their Seed both Spiritual and Carnal ; notwithstanding Hercules with his Club and Benjamin hewed it with his broad Ax , they cannot destroy it , because it is an everlasting Covenant . 1. Answer , Are these Savoury expressions ? my Ax Friend , is Gods word ; the Title of that Book was the words of the Text , viz. the Ax laid at the Root , and this Ax will cut down all your Thorns and Briers , do what you can . 2. How he hath proved that Covenant God made with Abraham , and his Carnal Seed as such , doth remain , let the Reader now Judg. 3 How came ( if this be so ) Abraham's natural Seed to be unchurched as he himself confesses in , Page 37. nay that they unchurched themselves . In his Postscript , Page 190. he says , tho he has thus written concerning the Anabaptists , and proved their Congregations to be no Churches , and their Baptism to be a counterfeit , and their Opinion Sacrilegious , in that they Rob the Church of her treasure , &c. — These are very hard words , and also false ; for he has not done what he says , and never will , nor can he do it . An Account of some of Mr. Shute's Impertinences , Inconsistences and Self-contradictions . IN the last place take a few of his Impertinences , &c. In Page 49. If you can prove , saith he , by plain Scripture Testimony that ever Christ or any of his Apostles , &c. did forbid the Baptising the infant Seed of Believers , &c. Answer , Now how impertinent is this ? Where did Christ forbid Infants of Believers , the Lords Supper ? and indeed they may have that as well as Baptism , and the first Fathers that established Infant Baptism , gave them the Lords Supper also : 2. Where is crossing in Baptism forbid , or Popists Salt Spittle , or Crisom or other Popish rites ? These in plain words are not forbid , are they therefore lawful ? If Christ would have them to be Baptized , it would have been expressed in the affirmative ; and is this horribly to impose our own uncouth notions as you affirm in the said 49. Page of your Book ? Where hath Christ forbid Baptizing of Turks , and Insidels , or the Children of unbelievers ? In Page 98. he says the Church of the Jews was not a legal Church , take his words , viz. the Church of God under the Mosaick Law was not a Carnal legal Church . Strange contradiction ! What , a Church under the Law and not a legal Church ? he may as well say the Church of God under the Gospel , is not a Gospel Church . In Page 97. he distinguishes not on the Covenant made with Abraham , but positively asserts that off from that Covenant God made with Abraham , viz. The Covenant of Grace , some of the natural Branches were broken ; yet in contradiction to this he shews , in Page 74. from Psa. 89. That the Covenant of Grace is firm and abideth for ever , and else where shews that there 's no final falling from grace ; all those therefore say I , that are in that Covenant cannot fail of Salvation ; therefore those Branches never were in the Covenant of Grace . In Page 25. he says , God saves Elect dying Infants in no ways or means differing in any one point or part from that wherein he saves Adult believers . Yet in Page 65. he owns Infants cannot exercise grace in an ordinary way , and that nothing is required of them personally but passive Obedience . Is nothing required say I , of Adult believers but passive Obedience ? If there is then the way or mode of Gods saving dying Infants differs in some part or point from the way or means of saving the Adult ; and clear it is that more than passive obedience is required of Adult persons . One while he says all Abrahams Seed are in the Covenant of Grace God made with him , and he denies final falling out of that Covenant , yet in Page 12. he says , one of Abrahams Sons or Seed is praying to him in Hell : And to be Abrahams Seed will not serve their turn . He is for a Congregational Church , and yet in Page 34. Speaking of the Gospel Church , he says , all the Seed of believers are Members as much now as the Jewish Children were under the Law. And that it is the same Church State , tho' in another dress , and denys the dissolution of the Jewish Church , Page 35. Can a natural Church consisting of whole Parishes , Families , and Provinces , be all one with Gospel Congregational Churches of believers only ? Why did this Man leave the Church of England ? also then the Jewish Church-state by his opinion continues still : He may say the invisible Church is the same now as then ; but not the visible , the matter , as well as the form is changed , — Ye also as living Stones are built up a Spiritual House , &c. 1 Pet. 2. 5. Was not the Gospel Church gathered out of the Jewish and Heathenish Nations , consisting only of such Men and Women who made a profession of their Faith ? let him prove any one Infant was ever received into the Gospel Church if he can . In Page 167. he inquires whether a Farmer destroys his Barn or hurts the Floor , when he takes a great keap of Corn and Chaff and Winnows the Corn , and Fans away the Chaff , &c. Answer , I ask whether or no Christ did not remove by the Gospel Dispensation , all the Wheat out of the old Barn , nay , and pull down that Barn , viz. the Jewish Church , and Fan quit away the Carnal Seed as such , and all the Chaff : And erect a new Garner or Gospel Church , into which he put his Wheat , i. e. Believing Men and Women , whether Jews or Gentiles . In Page 136. he intimates that the essential part of circumcision is Baptism , and that the essential part thereof remaineth in the Flesh still . Answer , Then say I , circumcision could not be circumcision without Baptism , nor Baptism be Baptism without circumcision , which is such a piece of Stuff and Impertinences as I never met with all ; can a thing be where the Essence or the Essential Part of it is wanting ? In Page 130. he intimates , because I deny Infants to have right to Baptism ( or that they can believe ) that I assert two ways to be saved . He also there says , viz. there is no saving any Person old or young without the Grace of Faith ; he Cites Mark 16. 16. Joh. 3. 16. Thus you see , saith he , there is but one way to Eternal Life , either for old or young , that is , through Faith in the righteousness and merits of Christ. Wo be to poor Infants then say I , if they cannot believe as the Adult do ; if it be thus , we say there 's no way to be saved , but by Christ's merrits and righteousness imputed , and that Infants must be sanctified that are saved also ; but yet we dare not say they do or can be said , to believe as the Adult , and if they do not they must be damned according to his notion because that is true of all the Adult that believe not . One while he seems to say that the Infants of believers as such , have habitual Faith. At another time confesses he cannot prove , that this or that Infant of believers hath Faith , or the habit of it , without he had a new Bible , Page 45. Doubtless the Tree is known by the Fruit if we speak of the Adult , we may know who do believe ; ( though I deny not but we may be mistaken in some ; ) how did Paul know that the Saints at Thessalonica were Elected , 1 Thes. 1. 4 , 5. Knowing , beloved , your Election of God. He shews how he came to know they had true Faith , and were Elected , for our Gospel came not to you in Word only , but in power , &c. Mr. Shute says in Page 1. 90 that the Anabaptists Congregations be hath proved no Churches , and their Baptism to be a counterfeit , and their opinion Sacrilegious . Yet he hath Communion at the Lords Table with some of them who have this counterfeit Baptism , and deny Infants to be the Subjects of that Ordinance , and Sprinkling to be Baptizing and so are guilty of like Sacrilege with us , there being divers Baptists in that Church to whom he belongs . AN APPENDIX ; BEING A Reply to Mr. Shute's last single Sheet , in Answer to Mr. Collins's half Sheet ; wherein the Covenant of Circumcision , &c. and free Promise of Grace , God made to Abraham , are further and distinctly opened ; shewing how they differ from each other . SInce I wrote this reply to Mr. Shutes last Book , I have met with a single Sheet , which he calls an Answer to Mr. Hercules Collins last Shift , &c. Which discovers more of his bitter Spirit , and what ill Influences he is under , — I thought it not amiss to make some remarks upon this Sheet , tho' I suppose Mr. Collins will think himself concerned to vindicate his innocency , from his undue , Unchristian , and false charges : This Paper of Mr. Shutes manifesteth very great confidence touching his notions of the Covenant God made with Abraham , and as much ignorance : As will quickly appear to all discerning Men who shall read it . In Page 1st he says , I have cleared and vindicated the aforesaid Antidote from that foul Aspersion , and totally confuted all the Aspersors in my last Book , in the Judgment of all wise Judicious and Impartial Persons that have read it . Answer , Let those wise persons he speak of , first read this precedent answer to his Book and then let them impartially Judg of it . In Page 2. he speaks of Mr. Collins his five Arguments to prove the Covenant of peculiarity God made with Abraham . To this Mr. Shute says , pray where do you find this distinction concerning the everlasting Covenant God made with Abraham , and his Seed ? Answer , You shall see Friend that there is such a distinction found in the Scripture , and that your reverend Ministers confirm the same thing , viz. That God made a Covenant with Abrahams natural Seed as such , which is removed ; and also a Covenant with Abrahams Spiritual Seed as such , which runs to Christ , and all that are his elect ones ( See Gal. 3. 16. Now to Abraham ) and his Seed were the promises made . He saith not , and to Seeds , as of many ; but as of one , and to thy Seed , which is Christ. Compared with verse 29. and if ye be Christs , then are ye Abrahams Seed , and heirs according to the promise . Now Friend , if you say this promise which the Apostle speaks of , ( which is the everlasting Covenant of Grace , God made with Abraham ) was made with many , i. e. both with Abrahams natural and Spiritual Seed as such , you contradict the Holy Ghost . Paul says , And not to Seeds as of many , But you say to Seeds , i. e. all his natural and Spiritual Seed , Page 5. See also Rom. 9. 5 , 6 , 7 , 8. They are not all Israel , which are of Israel : Neither because they are the Seed of Abraham , are they all Children : But in Isaac shall thy Seed be called . That is , they which are the Children of the Flesh , these are not the Children of God : But the Children of the promise ( Mark it ) are accounted for the Seed . Is not that distinction Mr. Collins speaks of , clearly laid down in these Scripture ? doth not the Apostle exclude the Carnal Seed of Abraham as such ; from being included in the Covenant of Grace ? 2. I need not go about to prove , there was a Covenant made with Abraham and all his natural Seed as such , since that is so clearly and fully spoken of in the Scripture ; viz. That the whole House of Israel both Parents and Children , were taken into the legal Covenant and all were Members of the Jewish Church ; read Gen. 17. 9 , 10 , 12 , Dent. 29. 9 , 10 , 11. 12 , 13. But that legal Covenant we affirm is abrogated and taken away : If it were not so , what is it which our Apostle speaks in Heb. 10. 9. He took away the first , that he might establish the Second . Compared with Heb. 8. 7 , 8 , 13. Sure none can once Immagin that this Covenant was the Covenant of Grace : Also what doth the Apostle mean when he says , cast out the Bond Woman and her Son , Gal. 4. 30. Doth he not tell us by the Bondwoman is meant the Old Covenant given to the whole House of Israel , or the lineal Seed of Abraham ; not the Covenant given to all Mankind in the first Adam ; and doth he not tell us by the Son of the Bond-woman is meant the fleshly Seed of Abraham as such ? Who were all taken into Covenant with God under the Old Testament : And yet is there no Covenant that peculiarly was made with Abrahams natural Seed , as such . In Page 7. Mr. Shute repeats . Gen. 17. 7. And I will establish my Covenant between me and thee , and thy Seed after thee in their Generations for an everlasting Covenant , to be a God to thee and to thy Seed after thee . Here he leaves out the following verse , wherein the Covenant is Mentioned ( which he charges as an high crime in others ) viz. this is my Covenant , which ye shall keep between me , and you , and thy Seed after thee ; every Man-Child among you shall be circumcised . Verse 10. and ye shall circumcise the Flesh of your Fore-skin , and it shall be a token of the Covenant betwixt me and you , verse 11. He that is born in thy House , and he that is bought with thy Mony , must needs be circumcised : And my Covenant shall be in your flesh ; for an everlasting Covenant , verse 13. these Verses he Cites not . Now Mr. Shute Judges this Covenant is the Covenant of Grace made with Abraham , and that for two reasons ( as I suppose . ) 1. Because 't is called an everlasting Covenant . 2. Because God promised in this Covenant to be the God of Abraham , and the God of his Seed after him in their Generations , which no doubt refers to his natural Seed as such . Taking in both those of his off-spring that did believe in Christ to come , and such also that did not so believe that proceeded from Abrahams Loins by Isaac . 1. As to the Term everlasting , I have shewed in the precedent , Answer , that some times in the Scripture it is taken with restriction , and denotes only a long period of Time , viz. during that Dispensation , or until the M●ssi●s should come● ; the Priesthood of Aaron is upon the same account called an everlasting Priesthood . Indeed this Covenant could continue no longer than the Token of it abode or was to abide in their Flesh : Read the words again verse 13. and my Covenant shall be in your Flesh for an everlasting Covenant . 2. Circumcision being as our Adversaries say , the Seal of the Covenant , now , say I , since the Seal , namely Circumcision , is broken off and gone , as it was it at the death of Christ : I ask what is become of that Covenant it was a Sign or Seal of , is not the Covenant gone and dissolved , when 't is cancelled ? 〈◊〉 , read your Annotators on Gen. 17. 13. And ●●r the sign of it , say they , it is so called , because it was to indure through all Generations till the coming of the Messias , the word Olim here and elsewhere rendred everlasting or for ever , being 〈◊〉 used to express not only simple Eternity , but any long continuance for ma●●ages , 〈◊〉 some time for a Mans Life , Exod. 21. ● . Deut. 15. 17. ● King 9. 3. thus Mr. Pools Annotations . This being so , to what purpose do you make such a stir about the word Everlasting ? ●ly . As to this second reason , viz. God in that Covenant gave himself to Abraham to be his God , and the God of his Seed in their Generations . 1. Answer , I would know whether God is now in Covenant with Abrahams natural Seed as such ; or are they not rejected ? how then could this be the unchangeable Covenant of Grace ? Read my 14. Arguments in the precedent Answer , to prove the Covenant of circumcision was not the Covenant of Grace . 2. Was God the God of all Abrahams Carnal Seed as such ; by way of special interest ? if so , they shall no doubt be all Eternally saved ; as well as all the Children or Carnal Seed of Believers : Which you will not admit of . Therefore consider that God may be said to be the God of a People , two manner of ways . 1. By the free promise or Covenant of Grace , in a Spiritual Sense : Or by Divine Union with him , through faith and the indwelling of the Holy Spirit ; 't is this gives special interest in God to all Adult Persons , and thus he was not the God of all Abrahams Carnal Seed , no , but of a few of them only comparatively , for tho' the number of the Children of Israel be as the Sands of the Sea , yet but a Remnant shall be saved . 2. God may be said to be the God of a People , by entring into an external , outward or legal Covenant with them ; and thus he was the God of Abraham , and of all his Carnal Seed or Off-spring , or whole House of Israel : Under the Old Covenant , or Dispensation of the Law : God made them as a Nation , a peculiar People unto himself , and was said to be married to them . See Dr. Bates one of your own Ministers in his Sermon preached at Mr. Baxters Funeral . 1. He shews that God is the God of all Mankind by Creation . 2. God is the God of a People , upon the account of external calling and profession ; and thus , saith he , the posterity of ▪ Seth , are so called ; and the intire nation of the Jews &c. Friend , This I desire you to weigh well , for God was not by way of special interest , in a Spiritual Sense the God of Abrahams Carnal Seed as such : Therefore it was this external Covenent , no doubt that Mr. Cotton intends when he says the Ministry of John the Baptist did burn as an Oven , and left the Jews neither the Root of Abrahams Covenant , nor the Branches of their own good works , Co●ton on the Covenant Page 21 , 22 Friend , you speak as if your Ministers had 〈◊〉 those notions of yours into you , about the Covenant God made with Abraham ; I am satisfied you abuse your Ministers ; I am sure Dr. Owen taught you no such Doctrin , as I have already shewed ; and I shall here again faithfully cite two or three passages more of that Reverend Minister of Christ : See his Exposition on the 8th Chapter to the Hebrews , Page 219 , &c. 1. He shews that the Covenant God made with the whole House of Israel , was not that Ministration of the Covenant of Works God made with all Men in the first Alam . 2. That it was not the Covenant of Grace : 1. Saith he , Page 224. the Old Covenant , the Original Covenant of works made with Alam and all Mankind in him is not intended , for this is undoubtedly a Covenant different in the Essence and Substance of it from the New. In Page 219. He saith , but it is evident that the Covenant intended , was a Covenant wherein the Church of Israel walked with God , until such time as this better Covenant was solemnly introduced , this is plainly declared in the ensuing context , he says , it was bec●me old and ready to disappear . Wherefore it is not the Covenant of works made with Adam , that is intended when this other is said , to be a better Covenant : Thus the Doctor . Friend doth not he hereby clearly lay down a Covenant of peculiarity made with Abrahams natural Seed as such , or a Covenant that only and peculiarly belonged to them ; and 't is as plain this began in that Covenant God made with Abraham . In Page 288. he saith , we must grant two distinct Covenants to be intended rather than a twofold Administration of the same Covenant meerly to be intended . He also shews that the old Covenant which God made with the natural Seed of Abraham could not be the Covenant of Grace , because there was no reconciliation with God , nor Salvation to be obtained by vertue of that Covenant . Observe the Doctor speaks not of Adams Covenant , but of that Covenant God gave to the whole House of Israel , or natural Seed of Abraham . He further shews that the Covenant of Grace , untill Christ came , was only contained in promise , by which Covenant , all that lived under the Old Testament who had Faith in it were saved , to Abraham and his Seed was the promise made , Gal. 3. 16. That was the Covenant of Grace , therefore say we , the Covenant of circumcision , and Sinai Covenant where there was mutual stipulation betwixt God and the whole House of Israel , could not be the Covenant of Grace ; besides , 't is said that that Covenant they broke , and by so doing , lost all the external blessings of it , as the Prophet Zach. Chap. 11. 10 , 14. shws , because of the Jews unbelief , and putting the Messiah to Death , God broke his Covenant with that People . Zech. 11. 10. And I took my Staff , even beauty , and cut it asunder : That I might break my Covenant which I made with all the People . What is become now of your everlasting Covenant , God made with all the People of Israel or natural Seed of Abraham ? Is it not gone , are his Carnal Seed as such still in Covenant with God , or are they not with their external legal Covenant cast out ? Sir the everlasting Covenant of Grace , that stands firm 't is true , that is confirmed by the Oath of God , and Blood of Christ ; but the Covenant in which was contained circumcision , and all the Legal Rites and Jewish Church , and Church-membership is gone and taken away . The New Covenant is not according to that Old Covenant God made with the whole House of Israel or Carnal Seed of Abraham ; if it be not according to it , then it was not the same in Essence , nature or quality : See Jer. 31. 32. 1. This , saith the Doctor , is the nature and substance of that Covenant , which God made with that People ( viz. ) a peculiar temporary Covenant , &c. Page 235. Mark it Reader . He adds and concurs with the Lutherans , who deny that by the two Covenants is meant only a twofold Administration of the same Covenant , but that two Covenants , substantially distinct are intended . `1 . Because in the Scripture they are often so called , and compared with one another , and some times opposed to one another ; the first and the last , the new and the old . 2. Because the Covenant of Grace in Christ is eternal , immutable , always the same , obnoxious unto no alteration , no change or abrogation , neither can these things be spoken of it with respect unto any Administration of it , as they are spoken of the Old : Page 226 , 227. 1. He shews again that by the Old Covenant is not intended the Covenant of Works made with Adam Page 227. When , 2. We speak of the New Covenant , saith he , we do not intend the Covenant of Grace absolutely , as though that were not in being and efficacy before the Introduction of that which is promised in this place : For it was always the same as to the substance of it . From the beginning it passed through the whole Dispensation of times , before the Law and under the Law , of the same nature and Efficacy unalterable everlasting , ordered in all things and sure . — Again he saith , when God renewed the promise of it to Abraham , he is said to make a Covenant with him , and he did so , but it was with respect unto other things ( Mark it ) especially the proceedings of the promised Seed from his Loins ; but absolutely under the Old Testament it consisted only in a promise : And as such only is proposed in the Scripture . Page 227. it appears that the Doctor understands the Covenant God made with Abraham , as we do viz. the promise to Abrahams Seed , viz. Christ and all Eternal blessings with him , to intend the Covenant of Grace ; but whereas it is said God made a Covenant with Abraham , &c. that has respect to other things , that which concerned his natural Seed and out of whose Loins Christ was to come , That 's the Covenant of peculiarity ; he proceeds and gives three reasons why the Covenant of Grace could not absolutely in it self , but in the promise of it only be called a formal ) Covenant : Page 227. 1. Because it wanted its solemn confirmation and establishment by the Blood of the only Sacrifice , which belonged unto it ; before this was done in the Death of Christ , it had not the formal nature of a Covenant , &c. 2. This was wanting , ( saith he ) it was not the Spring , rule and measure of all the worship of the Church i e. this doth belong unto every Covenant , properly so called , that God makes with the Church ; that is the intire rule of all the worship that God requires of it , which is that they are to restipluate in their entrance into Covenant with God ; but so the Covenant of Grace was not under the Old Testament , for God did require of the Church many duties of worship , that did not belong thereunto ; but now under the New Testament this Covenant , with its own Seals and appointments is the only rule and measure of all acceptable worship , wherefore the new Covenant promised in the Scripture and here opposed unto the old , is not the promise of Grace , Mercy , and Life , and Salvation by Christ , absolutely considered , but as it had the formal nature of a Covenant given unto it in its establishment by the Death of Christ , &c. Page 227. 1. Now pray observe , does not the Doctor clearly hint thereby , that no Rite , Sign , or Seal properly of the Old Testament can be a Rite Sign or Seal properly of the New Covenant , how then could circumcision be the Seal of the said Covenant of Grace ? 2. It is evident in the Covenant of circumcision , there was a restipulation at their entrance into that Covenant with God , so that that was a formal Covenant , but the Covenant of Grace , he tells us was no formal Covenant ; but only a free promise under the old Testament . Therefore there was two Covenants held forth in Gods Transactions with Abraham . First a formal Covenant made with him and all his Fleshly Seed , of which circumcision was a Sign at their entrance into it , which they thereby subscribed unto . Secondly , The Covenant of Grace held forth only in Gods free promise to him . 3. Whilst the Church enjoyed all the Spiritual benefits of the promise ( faith he ) wherein the substance of the Covenant of Grace was contained , before it was confirmed and made the sole Rule of Worship , unto the Church , it was not inconsistent with the Holiness and Wisdom of God , to bring any other Covenant ( Mark it ) or prescribe unto it forms of Worship he pleased : Page 228. Then he proceeds further . 1. That this Covenant did not ( saith he ) disannul or make in effectual the promise , but that it doth still continue the only means of Life and Salvation , and that this was so our Apostle proves at large , Gal. 3. 17 , 18 , 189. 2. That this other Covenant with all the worship contained in it , or required , by it , did but direct and lead unto the future establishment of the promise , in the solemnity of a Covenant , &c. By these words and in other places he shews , that , that Covenant God made with Abrahams natural Seed or whole House of Israel , tho' it was not the Covenant of Grace : Yet it was given in subserviency unto the Gospel Covenant . 3. These things being observed , ( saith he , ) we may consider that the Scripture doth plainly and expresly make mention of two Testaments , or Covenants , and distinguishes between them in such a way , as what is spoken cannot hereby be accommodated unto a twofold Administration of the same Covenant ; The one is mentioned Exod. 20. Deut 5. namely the Covenant God made with the People of Israel , &c. The other promised Jer. 31. 31. Cap. 32. 40. Which is the new Gospel Covenant as before explained : And these two Covenants or Testaments are compared with the other , 2 Cor. 3. 6 , 7 , 8 , 9 , Gal. 4. 24 , 25. Heb. 7 , 22. Chap. 9. 15 , 16 , 17 , 18. Page 228. These things being , so it follows that the Doctor utterly overthrows , what Mr. John Flavel and other Pedo Baptists assert about the Covenant made with the People of Israel at Sinai , to which circumcision appertained , viz. that it was only Administration of the Covenant of Grace , and not a distinct Covenant . 1. The Doctor then proceeds in Page 229. to prove that the Covenant made with Israel according to the Flesh , did not abrogate the Covenant of Works God made with Adam , and substitute that in the room of it . 2. But that it revived , declared , and expressed all the Commands of that Covenant in the Decalogue , that being nothing but a Divine Summary of the Law written in the Heart . — Says he . 3. It revived the Sanction of the first Covenant in the curse or sentence of Death which it denounced against all transgressors , Death was the penalty of the transgression of the Covenant of works . ` So say I , was Death , the penalty of the transgression of the Covenant of circumcision ; the Male-Child the Flesh of whose Fore-skin is not cut off , shall dye the Death ; which clearly shews it was of the same nature of the Sinai Covenant . 4. It revived the promise , saith he , of that Covenant of Eternal Life , upon perfect obedience , Rom. 10. 5. So say I , did the Covenant of circumcision , in that he that was circumcised was bound to keep the whole Law Gal 5. 3. Now , saith the Doctor , this is no other but the Covenant of Works revieved ; nor had this Covenant of Sinai any such promise of Eternal Life annexed to it as such , but only the promise inseparable from the Covenant of works which is revieved , saying , do this and li●ve . Hence , saith he , when our Apostle disputeth against justification by the Law , or by the Works of the Law , he doth not intend the Works peculiar , unto the Covenant of Sinai ; such as were the Rites and Ceremonies of the Worship then instituted , but he intends also the Works of the first Covenant , &c. Let this be well considered , for 't is from hence Paul excludes circumcision , Rom. 4. As being a work or duty opposed to Faith , and so appertaining to the Old Covenant . He then proceeds in sixteen particulars to prove that the two Covenants differ from each other , Page 236 , 237 , &c. 1. That they differ in circumstance . 2. That they differ in the circumstance of place , Gal 4. 24 , 25. 3. That they differ in the manner of their promulgation , 4. In their Mediators . 5. That they differ in their subject matter , both as unto the Precepts and Promises , all sin forbid upon pain of Death , and gave Promise of Life upon perfect Obedience , no promise of Grace to Communicate Spiritual strength to assist in Obedience . Had , Promises of temporal things in the Land of Canaan , in the New Covenant , saith he , all things otherwise . 6. That they differ in the manner of their Dedication and Sanction , that they differ in their substance and end , the old Covenant was Typical , Shadowy & removable , Heb. 10. 1. That they differ in their extent of their Administration , the first was confined unto the posterity of Abraham according to the Flesh , &c. excluding all others from the participation of the benefits of it . But the Administration of the New Covenant is extended unto all Nations under Heaven . That they differ in their Efficacy , the Old made nothing perfect , the first Covenant saith he , became a special Covenant unto that People , that People were the posterity of Abraham , Page 232. Sir , What think you now of two Covenants , and of a Covenant of peculiarity with Abraham's Carnal Seed ? You must consult your Ministers better before you write again . I doubt not but your Pastor is of Dr. Owens Judgment in this matter . In Page 5. you say , In my last Book I have clearly made out , that whatsoever the Covenant God made with Abraham , was to himself and Seed both Spiritual and Carnal that were in the Covenant , is the same now to believers and all their Seed , &c. 1. Answer , Then it follows , that Abrahams Carnal Seed who were ungodly Persons , were in the Covenant of Grace ; for circumcision belonged to them and their Male Children as far forth as it did appertain , to believers and their Male Children who were of his race . 2. It will follow then also , that we Gentiles that believe , and our natural Off-spring have the same Right to the Land of Canaan , and all other Priviledges of the Jewish Church with Abrahams Carnal Seed . There is no ways to save your self from the greatest absurdities imaginable , without distinguishing between those two Covenants and the two Seeds , or between the Covenant of circumcision made with Abraham , &c. and the promise of the Covenant of Grace made to him , and to all his Spiritual Seed as such . 3ly That Christ should come out of Abrahams Loins according to the Flesh , and of none else was in that Covenant God made with him , and a special part it was , of the Covenant of circumcision , and was that made to the Gentiles that believe , or was it not peculiar to Abrahams Seed only according to the Flesh. 4. Also when the Apostle speaks of the Gospel which God preached to Abraham , or promise of the Covenant of Grace ; he doth not mention the Covenant of restipulation in Gen. 17. 7 , 8 , 9. But that in Gen. 12. 3. Chap. 18. 18. and Chap. 22. 8. In thy Seed shall all Nations be Bless●d : Mark it well . You say , The Covenant God made with Abraham and his Seed was never Repealed , nor Dissolved , nor their Church State taken up by the Roots at the coming in of the Gospel ; for if it had , say you , how cou●d the Blessing of Abraham , come upon the Gentiles , as promised Gen. 12. 3. 1. Answer , Is not the Jewish Church State dissolved , and doth not Dr. Owen tell you their Old Covenant is gone ? Yet , 2. Do we say , the promise of the New Covenant God made to Abraham is dissolved ? God forbid , for that is unalterable , and by the Vertue of which it is that believing Gentiles partake of the Blessings of Abraham . But Friend , the Gentiles receive not the Blessings of Abraham through the Law , nor through the Covenant of Circumcision , but by Faith in the Promise of the Covenant of Grace made with Abraham , viz. in thy Seed shall all the Families of the Earth be Blessed . Nay Abraham himself , 't is evident , received not that blessedness in the Covenant of circumcision , That Faith was reckoned to Abraham for Righteousness , The Apostle asserts Rom. 4. 9. How was it then reckoned ? When he was in circumcision , or in uncircumcision ? Not in circumcision , but in uncircumcision . Verse 10. There was no need of this distinction , if circumcision appertained to the Covenant of Grace ; we see how 't is contra-distinguished to the Covenant of Faith : And he received circumcision , a Seal of the righteousness of the Faith he had , yet being uncircumcised : That he might be the Father of all that Believe , though they be not circumcised ; that righteousness might be imputed to them also . From hence I argue that circumcision was a Seal to none but Abraham . 1. Because it is said to be a Seal of the righteousness of the Faith , Abraham had being yet uncircumcised for so it could not be a Seal to others , because they were circumcised before they believed . 2. Because also it was to assure him of that peculiar Blessing and priviledge of being the Father of all that believe . — And none had that prerogative but Abraham only . 3. Take this Argument . If Abraham received the Spiritual Blessing , viz. Righteousness and Justification by Faith in the promise of the Covenant of Grace made to him , and received not the Blessing of Righteousness and Justification in the Covenant of circumcision ; then there were two Covenants contained in those Covenant , transactions of God with Abraham . But the former , and latter is true . Ergo there were two Covenants contained in those Covenant transactions God made with Abraham . In Page 3. Mr. Shute says , the Olive Tree or Covenant God made with Abraham , was not dissolved : For the Jews are to be grafted into their own Olive Tree again ; but if the Covenant were dissolved and repealed , how can they be taken into it again ; for ▪ 't is called their own Olive Tree , Rom. 11. 11 , 12 , 17. 1. Answer This Man mistakes the Holy Ghost : The Apostle speaks not of the Jews , as being Abrahams Carnal Seed as such , but of th●m that belong to the Election of Grace ▪ 2. Now who doubts but that the Covenant of Grace was their Covenant , or Olive Tree , even all of them that shall be taken into it of the Jewish race , in the latter days , as much as it was their Covenant , who were Jews and Elect ones who lived in the Apostles time . 3. It might be called their Olive Tree or Covenant , because the Covenant of Grace as it was made with Abraham , ran first to his natural Seed who were the Children of the promise , i. e. the Elect of God ; hence Christ said he was not sent but to the lost Sheep of the House of Israel : That is , not first sent , they were first to have the offer of all New Covenant Grace and Blessings ; to them appertained the Covenant and Adoption , &c. viz. in the first place . 4. Do we plead for the dissolution of the Covenant of Grace , God made with or promised to Abraham , because we say the Legal and external Covenant made with him and his Carnal Seed , as such is removed , by vertue of which they had their political Church State , and visible Church-membership and all other Fleshly and Legal Priviledges ? Or do we say , those Jews that believed or their Elect Infants were cast out of the Covenant of Grace ? God forbid . No , for if the Children of unbelieving Jews did believe , it shews they are in covenant also . In a word . All that believe , let them be whose Children they will , they are all in the Covenant of Grace : For there is now no difference , Jews and Gentiles , Old and young , bond and free , are all one in Christ Jesus . Now no knowing Men after the Flesh , i. e. upon the account of Fleshly or external Priviledges , by descent from Abraham according to the Flesh : Circumcisioa nor uncircumcision , availeth nothing , but a new Creature ; old things are past away and all things are become new 2. Cor. 5. 17. Should this Man object and say , as to Dr. Owen he speaks of the Sinai Covenant , or the Covenant made with the People of Israel , after they came out of Egypt , and not of the Covenant of circumcision . Answer , I answer that it is evident where Paul excludes the Law as not being of Faith , nor the Covenant of Grace , but opposed unit , he also excluded upon the same Foot of account circumcision , Rom. 4. 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16. Gal. 3. 21. Gal 5. 3. Rom. 2. 25 , 26 , 27. Also Mr. Sbute says , the Covenant , Deut. 29. 11 , 12 , 13. is the same G●● made with Abraham : Take his own words ●age 17. note this ( saith he ) by the way , he hath dropt the 13. verse , wherein is the explanation of the Covenant to be the same God made with Abraham and his Seed . Which verse doth indeed clearly shew that the Covenant of circumcision was the same ( and but a farther establishment of it ) with that given in Horeb , thou shalt enter into Covenant with the Lord thy God , &c. viz. That he may establish thee to day , for a People to himself , and that he may be unto thee aGod , as he hath said unto thee , and hath vowed unto thy Fathers Abraham , Isaac , and Jacob. You ask , What was the personal actual sin which those young Babes committed at the coming in of the Gospel , that provoked God to cast them out of Covenant ? for you do own that the Seed of believers were once in Covenant , and were Church-members ; but if you cannot prove what the transgression was , then all your arguments ought to be committed to the custody of the Essex Jayl Keeper thus Mr. Shute . Answer , You Should first prove it was a gracious priviledge to Babes or the Carnal Seed of Abraham , that they were in the Legal Covenant and national Church of Israel , before you ask that question . The Apostle says not , that circumcision was a Priviledg , unless they kept the Law , and by it they were obliged to keep it perfectly , and hence it is called a yoke of Bondage . 2. It was not for the Sins of little Babes , that the Legal Covenant and Legal Church was dissolved , at the coming in of the Gospel : But it was the will and pleasure of God to take that Covenant away , that he might establish the second and better Covenant . And God it appears hath done Infants no hurt hereby , since the promise of God made to Abraham , touching Salvation by Christ in the Covenant of Grace stands fast for ever , and is brought in , and established to all the Elect , both of Jews first ; and also of the Gentiles . True , the unbelieving Jews were cast off for not believing , for had they believed they had pertaken of like Gospel Grace with those that did believe : But the believing Jews and their Children did no longer abide in that national Church to which they once belonged , nor were their Children until they believed , received into the Gospel Church ; yet I affirm that was no Spiritual loss to those Babes , seeing there was no righteousness nor Salvation to be had by the Law , Legal Covenant , nor circumcision . Mr. Collin● will not say that believers and their Seed only were in the Legal Covenant and in the Legal Church , but all unbelievers also , and their Children who sprung from Isaacs Loyns , were in the same Covenant , and were Church-members , and that by Gods appointment too ; as far forth as were the godly or believing Jews , and their Children : And Friend , it should appear that among Abrahams Carnal Seed there were but a very small remnant that were believers ; Tho' all were in the Legal Covenant then , and where Churhmembers . 3. Say you , You must prove that the Gospel brought less Grace with it , than the Abrogated law carried way . Answer , The abrogated Law had no Grace in it at all ; Grace came not by the Law , but by Jesus Christ ; the Law is not of Faith. 4. Here ( say you , ) you confound ●nd contradict your self ; for you say the Church is established upon better promises , which I do own and have proved in my Book , but the Church State is the same , and therefore that of it self is a sufficient argument to prove that all Children of Christian believers are still in Covenant . Answer , Must the Carnal Seed be Members of the Gospel-Church as under the Law , or is it else not a better Covenant that God has established ? Friend , many other external Priviledges as well as that is gone , the Sons of our Minishers as such , have no right to the Ministry now ; yet all the Sons of Ministers as such , had that right under the Law : Besides , we have no Land of Canaan nor glorious external Temple , no promise of gathering earthly riches , no Political State of Government among our selves ; yet is the Gospel Church State & Gospel Covenant better than that under the Law. An Account of Mr. Shutes scurrilous language as to the rest of this Sheet : I shall only make some remarks on his hard reproachful and Opprobrious words and abuse of Scripture . IN Page 2. he compares Mr. Collins with the Jews , as if his Arguments were of like nature with theirs who said , we have a Law , and by our ●aw he ought to dye . In Page 5. You do but beat the Air , and Shoot all your Arrows against a Brazen Wall , and there is no more Work for the Club nor Ax. Answer , He may perceive he was mistaken , for the Ax hath not done with him yet . He in the said 5. Page abuses that Text , better promises , these are his words , viz. for the promises are better , and that chiefly because circumcision was changed for Baptism . Answer , Doth the Holy Ghost there refer to this change , or is Baptism a promise or a precept ? He abuses that Text in Acts 15. 10. the former ( saith he meaning circumcision ) wherein Infants were chiefly concerned , was such a Yoke as they nor their Fathers were able to bear , they were not able to see their Childrens Flesh cut off , and we have an Instance of this in Zipporah , what made her in such a passion with Moses her Husband , as that she called him a Bloody Husband twice ? Why she tells you her self , it was because of the circumcision . Answer , In this he seems to charge the Holy God , who appointed and commanded circumcision , as if it was more like a punishment of criminals than an ordinance of God ; as he calls Di●ping of Believers in the Name , &c. 2. Was it from the pain that circumcision put the Infants to , that the Apostle calls it a Yoke , that neither they nor their Fathers could bear ? or was it not rather because it lay them under an obligation to keep the whole Law ? for our Apostle , so says in Gal. 5. 3. I testifie again to every Man that is circumcised , that he is a debtor to do the whole Law , compared with Rom. 2. 25. 3. He abuses that Text Exod. 4. 15 , 16. Let him read his Annotators , she called her Husband a bloody Husband or a Spouse of Blood , because she by Blood as it were , redeemed her Husbands Life . God being provoked against Moses , as the 14. verse shews , and she prevented his danger by circumcising her Son. 2. If she referr'd to circumcision it self , as he takes it , yet she being a Midianitisb Woman t●●t would not Justifie him , thus to reflect on that Holy Rite and Ordinance of God. In Page 6. says he , so this question may be sent to Essex among the Barren Jayl Keepers . Is it safe to Scoff and make a sport when we write about Sacred things ? He also reflects upon the whole party of the Baptists ; as if we were fallen from our former Principles about humane learning . I cannot ( says he ) but observe how much this People are swerved from their first Principles : For it is not long since they decried humane learning , and also making a trade of preaching , — But if they can get a few Shreds or broken fragments of learning , or a learned Man on their side , they are ready to make an Idol of it , and now they make a Trade of Preaching , Page 16. &c. Answer , It appears 't is the whole party he strives to bring into contempt : But let him take heed of belying so gracious a People as the Adversaries themselves confess them to be ; did we ever decry humane learning , because we believe and ever did that it is not an essential qualification in a Minister ? We are no more for it now than ever we were and we did and do believe that those who preach the Gospel , ought to live of the Gospel . He renders Mr. Collins no better than a Jesuite ; take his words , this Man hath confidence and deceit enough to make a swinging Jesuite , &c. Page 16. Again , he says , This deceitful Man hides the Sense and meaning of them from the World ; Doth not this saviour of great malice ? Page 16. He says Infants have Faith , yetin Page 10. ( of his Book ) he asketh what personal Faith a Child is capable of acting in an ordinary way ; or what good Fruit such Children are capable to bring forth ? 1. In Page 8. he renders those false Teachers , who say that the Covenant God made with Abraham is repealed , viz. the Covenant of circumcision ; he may see that we deny that the promise or Covenant of Grace God made with Abraham is repealed tho' we say the Covenant of circumcision God made with him is repealed . 2. Such he says are false Teachers who say the Church State under the Law was Carnal . 3. Such as deride and Scoff at habitual Faith in dying Infants ; Mr. Collins owns not such Faith to be in Infants is he therefore a false Teacher . But how does he prove he derides or Scoffs , &c. 4. Such who take upon them the Work of the Ministry without Gods Call , or being gifted or qualified he says are false Teachers . Such we grant are not true Ministers ; but doth not he , think you , refer to such who were not trained up in School Learning ? I doubt not but our call from God to the Ministry is as good as others have , tho' may be not every ways so well qualified as we ought ; yet humane learning is no qualification left by the Holy Spirit in the Scripture . In Page 7. he says , In this Authors former Book he hath by excluding Infants from Baptism exclud them from Eternal Life and Salvation ; dying in their Infancy . How false that is let all Men Judg who have read Mr. Collins Book , he refers unto Page 41. In Page 10. he says , How wilfully blind and dishonest are you thus falsly to quote my words . I can see no reason for those Unchristian expressions , in Page 11. he says I suppose he means a long White Shift , as if we Baptized Persons in a White Shift : What sport is here for the Enemies of Religion ? Tho' I deny that Women were Baptized in that undecent immodest shameful way and manner , saith he . He means by Dipping the whole Body : God saith he , never appointed an ordinance to draw out and gratifie Mens lusts , Page 11. O see what contempt he doth cast upon that way of Baptising , which all Christians used for many hundred of years in the Church , and which Christ appointed to the end of the World. You represent to the World , as if our way of Baptising were immodest , and done not as comely , or of good Report ; for this you are to be accountable to the most high God. Friend , if you please to come and see our Order in the Administration of that Ordinance , I doubt not , but you will be convinced of your Error , and be forc'd to say , That the Subject goeth with more Sobriety and Modesty , to the Sacrament of Baptism , than thousands do to the hearing of Gods Word , or to the Sacrament of the Lord's Supper . In Page 12. Therefore , saith he , there is no more work for the Club nor the Ax ; you may lay them by as useless , or hang them up in Merchant Taylors Hall. You may know what he intends , and is not this like those who said , is not this the Carpenter , &c. see what a strange Prayer he makes in Page 15 ; Where he pleads his Innocency , God is a gracious God ; and I think the Man is acted in Zeal , but not according to knowledg ; in Page 11. he says , Our Author hath Coined a brand new Epithet , to cover that unseemly Luxurious way of tripping and Dipping Women , &c. In Page 18. he would suggest that Mr. Collins is possessed with a Devil : People say there is a Maid , saith he , possessed in Wapping ; for my part I think there is a Man poss●ss●d also ; hard words . In Page 20. he boasts as if Anabaptism it self hath resigned up the Ghost , and this may serve for its Funeral Sermon . In Page 21. he breaks out , I cannot tell what to think of this Man ( meaning ▪ Mr. Collins ) That should dare to have the confidence , as to put out such scu●rilous abominable false and scandalous things . Friend , what shall we think of you and your Papers ? In Page 23. he renders the answering Books that are put out against Infant Baptism , a raking in Dunghils , and therefore such a one as he , he thinks , is fit to do it . In Page 191. of this last Book he , says that they ( meaning the Independant Congregations ) are not true Churches , or else we are not : I know no reason for this , for I doubt not but they are true Churches , as well as we , they being godly Christians , tho' I do believe they may be less compleat Churches : Then those who are Baptized upon the profession of Faith , or not so orderly in their constitution besides they have received ( as we Judge a Tradition of Man in the stead of Christs Institution . This man says , he can have Communion with those of our opinion , yet says our Baptism is a counterfeit and we guilty of Sacriledge , Page 190. But Friend , I see not how they can have Communion with you without repentance , considering all the hard words uttered by you : You know who saith Men must give an account of all their hard Speeches , &c. God grant those I have mentioned , and these following may not be laid to your charge calling our Baptism a mock Baptism , and us diving Anticovenanters , preaching without a call suggesting as if under Diabolical possession , calling Jesuite , swinging Jesuite ; calling Dipping , which was the Apostolical way of Baptising , more like a punishment of criminals , &c. Asserting that we make no better of Infants than Dogs , calling our Doctrin Mountebank , &c. and a Minister a C C , by which 't is concluded you intend Coxcomb , asserting we have crasty positions , uncouth glosses , that we mince and limit the fundamental Doctrin of Mans Salvation , To conclude , let the Reader take notice of this , viz. Were it not more for the Honour of God and Love to Truth , I had not concerned my self with so lin●le an Antagoni●● as this is . ● and in reproach call some Arminians , Sacinians , others gone back to Judaism , some gormandisers feasting on Legs of Muiton ; in some places reflecting on Mens honest callings God by his providence called them once unto ; that our Doctrin damns Infants , &c. whether these Speeches he ought not publickly to acknowledg as evil ? Is not this as bad as to call his Brother Raca , i. e. a vain person in anger or malice . Cant Men write upon controversible points without such bitterness , and reviling language ? I desire Friend , you would go to God in Prayer , and intreat for pardon through Christs Blood , and no longer rest in such a Spirit and practice : Christ is at the Door , take heed of smiting your fellow Servant . But should you instead of answering our arguments proceed still after the same manner , we shall find out another way to deal with you , viz. Bring our Charge against you for Right and Justice to the Congregation you belong unto : The Lord send , and increase Love and Charity among his People , and unite them together in one Spirit , which he will suddenly do and wipe off our reproach ; to whom be glory and praise for ever and ever , Amen . ERRATA . IN Page 5. line 7. for Burkie read Burkit p. 8. l. 20. blot out Blood , p. 16. l. 37. f. contained r. contrived , p. 19. l. 28. f. Comma , r. Period . Also in several other Places you will find false Pointing or Stops . P. 22. blot out the comma in l. 21 , 22 , 23 , 24 , 25. they being this Authors words ; p. 27. l. 10. add Gen. 17. 8 , 9. there begins the Covenant of Peculiarity . p. 32. l. 29. f. purity r. parity , p. 38. l. 3. f. usurp'd r. absur'd , p. 39. l. 18. f. ratifie r. ratified , p. 41. l. 39. f. have r. have had , p. 42. l. 3. f. tho' r. the , p. 29. l. 31. add as to outward dispensation , p. 43. l. 1. f. Natural Church r. National . FINIS . POSTSCRIPT , Containing several Arguments ( to disprove Pedo-Baptism , and to prove Believers only the Subjects thereof : ) For Mr. Gyles Shute to Answer . Friend , IF you will not desist but write again , you are desired to answer these Arguments , the stress of the Controversy lying in them . Arg. 1. If none are to be baptized by the Authority of the great Commission of our Blessed Saviour , Matth. 28. but such who are first made Disciples by being taught ; than Infants , who are not capable to be taught , ought not to be baptized . But none a●e to be baptized by the Authority of the great Commission of our Blessed Saviour , but such who are first made Disciples by Teaching . Ergo , Little Babes ought not to be baptized . Arg. 2. If Infant-Baptism was never instituted , commanded , or appointed of God , Infants ought not to be baptized . But Infant-Baptism was never instituted , commanded , or appointed of God. Ergo , They ought not to be baptized . As to the Major ; If one thing may be practised as an Ordinance without an Institution or Command of God , another thing may also ; so any Innovation may be let into the Church . As to the Minor ; If there is an Institution for it , &c. 't is either contained in the great Commission , Matth. 28. Mark 16. or somewhere else . But 't is not to be found in the Commission , nor any where else . Ergo. The Major none will deny . The Minor I prove thus . None are to be baptized by virtue of the Commission , but such who are discipled by the Word , as I said before , and so the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies . If any should say , Christ commanded his Disciples to baptize all Nations , and Infants are part of Nations , therefore are to be baptized . I answer ; Arg. 3. If all Nations , or any in the Nations ought to be baptized before discipled ; then Turks , Pagans , Unbelievers and their Children may be baptized , because they are a great part of the Nations . But Turks , Pagans and Unbelievers , and their Children , ought not to be baptized . Ergo. Besides that , Teaching ( by the Authority of the Commission ) must go before Baptizing , we have proved ; which generally al● Learned Men do assert : if the Institution is to be found any where else , they must shew the Place . Arg. 4. Faith and Repentance are required of all that ought to be baptized . Infants are not required to believe and repent , nor are they capable so to do . Ergo , Infants ought not to be baptized . The Major is clear , Acts 2 , 8 , 10 , 16 Chapters ; and 't is also asserted by the Church of England . What is required of Persons to be baptized ? that 's the Question . The Answer is , Repentance , whereby they forsake Sin , and Faith , whereby they stedfastly believe the Promise of God made to them in that Sacrament . The Minor cannot be denied . Arg. 5. That Practice that tends not to the Glory of God , nor to the Profit of the Child , when done , nor in after-times when grown up , but may prove hurtful and of a dangerous Nature to him , ca●●c● be a Truth of God. But the Practice of Infant-Baptism tends not to the Glory of God ▪ nor to the Profit of the Child when baptized , nor in after-times when grown up , but may prove hurtful and of a dangerous Nature to him . Ergo. See Levit. 10. 1 , 2. where Moses told Aaron , because his Sons had done that which God commanded them not , that God would be sanctified 〈◊〉 all that drew 〈◊〉 unto him ; intimating , that such who did that which God commanded not , did not sanctify or glorify God therein . Can God be glorified by Man's Disobedience , or by adding to his Word ; by doing that which God hath not required ? Matth. 16. 9. In vain do you worship me , teaching for Doctrine the Commandments of Men : and that that Practice doth profit the Child , none can prove from God's Word : And in after-times when grown up , it may cause the Person to think he was thereby made a Christian , &c. and brought into the Covenant of Grace , and had it sealed to him , nay , thereby regenerated , and that Infants are thereby ingrafted also into Christ's Church . Sure all understanding Men know Baptism of Believers is not called Regeneration , but only metonymically , it being a Figure of Regeneration . But they ignorantly affirm also , that Infants then have a federal Holiness ; as if this imagined Holiness comes in by the Child's Covenant in Baptism , which may prove hurtful and dangerous to them , and cause them to think Baptism confers Grace , which is a great Error . How can Water , saith Mr. Charnock , an external thing , work upon the Soul physically ? Nor can it , saith he , be proved , that ever the Spirit of God is tied by any Promise , to apply himself to the Soul in a gracious Operation , when Water is applied to the Body : If it were so , then all that were baptized were regenerated , then all that were baptized should be saved , or else the Doctrine of Perseverance falls to the Ground . Some indeed , says he , say , that Regeration is conferred in Baptism upon the Elect , and exerts it self afterwards in Conversion . But how so active a Principle as a spiritual Life should lie dead and asleep so many Years , &c. is not easily conceived . On Regen . p. 75. Arg. 6. If the Church of England says , that Faith and Repentance are required of all that ought to be baptized , and in so saying , speak truly , and yet Infants can't perform those things ; then Infants ought not to be baptized . But the Church of England says , that Faith and Repentance are required of all such , &c. and speak truly , and yet Infants cannot perform these things . Ergo , Infants ought not to be baptized . Object . If it be objected , That they affirm they do perform it by their Sureties . Answ. If Suretiship for Children in Baptism is not required of God , and the Sureties do not , cannot perform those things for the Child : then Suretiship is not of God , and so signifies nothing , but is an unlawful and sinful Undertaking . But Suretiship in Childrens Baptism is not required of God , and they do not , cannot perform what they promise . Ergo. Do they , or can they cause the Child to sorsake the Devil and all his Works , the Pomps and Vanities of this wicked World ; and all the sinful Lusts of the Flesh ? In a Word ; Can they make the Child or Children to repent and truly believe in Jesus Christ ? for these are the things they promise for them , and in their Name . Alas , they want Power to do it for themselves , and how then should they do it for others ? Besides , we see they never mind nor regard their Covenant in the Case : and will not God one Day say , Who has required these things at your Hands ? Arg. 7. If there be no Precedent in the Scripture , ( as there is no Precept ) that any Infant was baptized , then Infants ought not to be baptized . But there is no Precedent that any Infant was baptized in the Scripture . Ergo. If there is any Precedent or Example in Scripture that any Infant was baptized , let them shew us where we may find it . Erasmus saith , 'T is no where expressed in the Apostolical Writings , that they baptized Children . Union of the Church , and on Rom. 6. Calvin saith , It is no where expressed by the Evangelists , that any one Infant was baptized by the Apostles . Iustit . c. 16. Book 4. Ludovicus Vives saith , None of old were wont to be baptized but in grown Age , and who desired and understood what it was . Vide Ludov. The Magdeburgenses say , That concerning the baptizing the Adult , both Jews and Gentiles , we have sufficient Proof from Acts 2 , 8 , 10 , 16 Chapters ; but as to the baptizing of Infants , they can meet with no Example in Scripture . Magdeb. Cent. l. 2. p. 469. Dr. Taylor saith , It is against the perpetual Analogy of Christ's Doctrine to baptize Infants : For besides that Christ never gave any Precept to baptize them , nor ever himself nor his Apostles ( that appears ) did baptize any of them : All that either he or his Apostles said concerning it , requires such previous Dispositions of Baptism , of which Infants are not capable , viz. Faith and Repentance . Lib. Proph. p. 239. Arg. 8. If whatsoever which is necessary to Faith and Practice is left in the Holy Scripture , that being a compleat and perfect Rule , and yet Infant-Baptism is not contained or to be found therein , then Infant-Baptism is not of God. But whatever is necessary to Faith and Practice , is contained in the Holy Scriptures , &c. but Infant-Baptism is not to be found therein . Ergo. That the Scripture is a perfect Rule , &c. we have the Consent of all the Ancient Fathers and Modern Divines . Athanasius saith , The Holy Scriptures being Inspirations of God , are sufficient to all Instructions of Truth . Athan. against the Gentiles . Chrysostom saith , All things be plain and clear in the Scripture ; and whatsoever are needful , are manifest there . Chrysost. on 2 Thess. and 2 Tim. 2. Basil saith , That 〈…〉 ould be an Argument of Infidelity , and a most certain Sign of Pride , if any Man should reject any thing written , and should introduce things not written . Basil in his Sermon de Fide. Augustine saith , In the Scriptures are found all things which contain Faith , manner of Living , Hope , Love , &c. Let us , saith he , seek no farther than what is written of God our Saviour , lest a Man would know more than the Scriptures witness . Arg. in his 198 Epistles to Fortunat. Theophilact saith , It is part of a Diabolical Spirit , to think any thing Divine , without the Authority of the Holy Scripture . Lib. 2. Paschal . Isychius saith , Let us who will have any thing observed of God , search no more but that which the Gospel doth give unto us . Lib. 5. c. 16. on Levit. Bellarmin saith , That though the Arguments of the Anabaptists , from the defect of Command or Example , have a great Use against the Lutherans , forasmuch as they use that Rite every where , having no Command or ●xample , theirs is to be re●ected ; yet is it of no Force against Catholicks , who conclude the Apostolical Tradition is of no less Authority with us than the Scripture , &c. this of baptizing of Infants is an Apostolical Tradition . Bellarm. in his Book de Bapt. 1 1. c. 8. Mr. Ball saith , We must for every Ordinance look to the Institution , and never stretch it wider , nor draw it narrower than the Lord hath made it , for he is the Institutor of the Sacraments according to his own Pleasure ; and 't is our part to learn of him , both to whom , how , and for what End the Sacraments are to be administred . Ball , in his Answer to the New-England E●●ns , p. 38 , 39. And as to the Minor , 't is acknowledged by our Adversaries , it is not to be found in the Letter of the Scripture . And as to the Consequences drawn therefrom , we have proved , they are not natural from the Premises ; and though we ad●●●● of Consequences and Inferences if genuine , yet no● in the case of an Institution respecting a practical Ordinance that is of meer positive Right . Arg. 9. If Infant-Baptism was an Institution of Christ , the Pedo-Baptists could not be at a loss about the Grounds of the Right Infants have to Baptism : But the Pedo-Baptists are at a great Loss , and differ exceedingly about the Grounds of the Right Infants have to Baptism . Ergo , 't is no Institution of Christ. As touching the Major , I argue thus ; That which is an Institution of Christ , the Holy Scripture doth shew , as well the End and Ground of the Ordinance , ●s the Subject and Manner of it . But the Scripture speaks nothing of the End or Ground of Pedo-Baptism , or for what reason they ought to be baptized . Ergo , 't is no Institution of Christ. The Minor is undeniable , Some affirm , as we have shewed , p. 15. it was to take away Original Sin. Some say it is their Right by the Covenant , they being the Seed of Believers . Others say , Infants have Faith , and therefore have a Right . Others say , They have a Right by the Faith of their Sureties . Some ground their Right from an Apostolical Tradition ; others upon the Authority of Scripture . Some say , All Children of professed Christians ought to be baptized ; others say , None but the Children of true Believers have a Right to it . Sure , if it was an Ordinance of Christ , his Word would soon end this Controversy . Arg. 10. If the Children of believing Gentiles , as such , are not the natural nor spiritual Seed of Abraham , they can have no Right to Baptism , or Church-Membership , by virtue of any Covenant-transaction God made with Abraham . But the Children of believing Gentiles , as such , are not the natural nor spiritual Seed of Abraham . Ergo. Arg. 11. If no Man can prove from Scripture , that any spiritual Benefit redounds to Infants in their Baptism , 't is no Ordinance of Christ. But no Man can prove from Scripture , that any spiritual Benefit redounds to Infants in their Baptism . Ergo. Arg. 12. That cannot be an Ordinance of Christ , for which there is neither Command nor Example in all God's Word , nor Promise to such who do it , nor Threatnings to such who neglect it . But there is no Command or Example in all the Word of God for the baptizing of little Babes , nor Promise made to such who are baptized , nor Threatnings to such who are not . Ergo. That the Child lies under a Promise who is baptized , or the Child under any Threatning or Danger that is not baptized , let them prove it , since it is denied . Arg. 13. If no Parents , at any time or times , have been by God the Father , Jesus Christ , or his Apostles , either commended for baptizing of their Children , or reproved for neglecting to baptize them ; then Infant-Baptism is no Ordinance of God. But no Parents at any time or times have been by God commended for baptizing of their Children , &c. Ergo , Infant-Baptism is no Ordinance of God. This Argument will stand unanswerable , unless any can shew who they were that were ever commended for baptizing their Children , or reproved for neglecting it , or unless they can shew a parallel case . Arg. 14. If Men were not to presume to alter any thing in the Worship of God under the Law , neither to add thereto , nor diminish therefrom , and God is as strict and jealous of his Worship under the Gospel ; then nothing ought to be altered in God's Worship under the Gospel . But under the Law Men were not to presume so to do , and God is as strict and jealous under the Gospel . Ergo. The Major cannot be denied . The Minor is clear ; See thou make all things according to the Pattern shewed thee in the Mount , Exod. 25. 40. and Levit. 10. 1 , 2. See how Nadab and Abihu sped , for presuming to vary from the Command of God , and Uzzah , tho but in small Circumstances as they may seem to us . How dare Men adventure , this being so , to change Baptism from Dipping into Sprinkling , and the Subject , from an Adult Believer , to an ignorant Babe ? Add thou not into his Word , &c. Arg. 15. Whatever Practice opens a Door to any humane Traditions and Innovations in God's Worship , is a great Evil , and to be avoided : But the Practice of Infant-Baptism opens a Door to any humane Traditions and Innovations in God's Worship . Ergo , to sprinkle or baptize Infants is a great Evil , and to be avoided . The Major will not be denied . The Minor is clear , because there is no Scripture-ground for it , no Command nor Example for such a Practice in God's Word . And if without Scripture-Authority the Church hath Power to do one thing , she may do another , and so ad infinitum . Arg. 16. Whatsoever Practice reflects upon the Honour , Wisdom and Care of Jesus Christ , or renders him less faithful than Moses , and the New Testament in one of its great Ordinances , ( nay , Sacraments ) to lie more obscure in God's Word , than any Law or Precept under the Old Testament , cannot be of God. But the Practice of Infant-Baptism reflects on the Honour , Care and Faithfulness of Jesus Christ , and renders him less faithful than Moses , and a great Ordinance , ( nay , Sacrament ) of the New Testament , to lie more dark and obscure than any Precept under the Old Testament . Ergo , Infant-Baptism cannot be of God. The Major cannot be denied . The Minor is easily proved : For he is bold indeed who shall affirm Infant-Baptism doth not lie obscure in God's Word . One great Party who assert it , say , 't is not to be found in the Scripture at all , but 't is an unwritten Apostolical Tradition : others say , it lies not in the Letter of the Scripture , but may be proved by Consequences ; and yet some great Asserters of it , as Dr. Hammond and others , say , Those Consequences commonly drawn from divers Texts for it , are without Demonstration , and so prove nothing . I am sure a Man may read the Scripture a hundred times over , and never be thereby convinced ; he ought to baptize his Children , tho it is powerful to convince Men of all other Duties . Now can this be a Truth , since Christ who was more faithful than Moses , and delivered every thing plainly from the Father ? Moses left nothing dark as to matter of Duty , tho the Precepts and external Rites of his Law were numerous , two or three hundred Precepts , yet none were at a loss , or had need to say , Is this a Truth or an Ordinance , or not ? for he that runs may read it . And shall one positive Precept given forth by Christ , who appointed so few in the New Testament , be so obscure , as also the ground and end of it , that Men should be confounded about the Proofs of it , together with the end and ground thereof ? See Heb. 3. 5 , 6. Arg. 17. That Custom or Law which Moses never delivered to the Jews , nor is any where written in the Old Testament , was no Truth of God , nor of Divine Authority . But that Custom or Law to baptize Proselytes either Men , Women or Children , was never given to the Jews by Moses , nor is it any where written in the Old Testament . Ergo , It was no Truth of God , nor of Divine Authority : And evident it is , as Sir Norton Knatchbul shews , That the Jewish Rabbi●s differed among themselves also about it : for , saith he , Rabbi Eli●zer expresly contradicts Rabbi Joshua , who ▪ was the first I know of who asserted this sort of Baptism among the Jews : For Eli●zer , who was contemporary with Rabbi Joshua , if he did not live before him , asserts , that a Proselyte circumcised and not baptized , was a true Proselyte . Arg. 18. If Baptism is of mere positive Right , wholly depending on the Will and Sovereign Pleasure of Jesus Christ , the great Legislator : And he hath not required or commanded Infants to be baptized : then Infants ought not to be baptized : But Baptism is of mere positive Right , wholly depending on the Will and sovereign Pleasure of Jesus Christ , the great Legislator , and he hath not required or commanded Infants to be baptized . Ergo , Infants ought not to be baptized . This Argument tends to cut off all the pretended Proofs of Pedo-Baptism , taken from the Covenant made with Abraham ; and because Children are said to belong to the Kingdom of Heaven , it was not the Right of Abraham's Male Children to be circumcised , because they were begotten , and born of the Fruit of his Loins , till he received Commandment from God to circumcise them . Had he done it before , or without a Command from God , it would have been Will-Worship in him so to have done . Moreover , this further appears to be so , Because no godly Man's Children , nor others in Abraham's Days , nor since , had any Right thereto , but only his Children , ( or such who were bought with his Money , or were proselyted to the Jewish Religion ) because they had no Command from God so to do , as Abraham had . This being true , it follows , that if we should grant Infants of believing . Gentiles , as such , were the Seed of Abraham ( which we deny ) yet unless God had commanded them to baptize their Children , they ought not to do it ; and if they do it without a Command or Authority from Christ , it will be found an Act of Will-Worship in them . Arg. 19. All that were baptized in the Apostolical Primitive Times , were baptized upon the Profession of Faith , were baptized into Christ , and thereby put on Christ , and were all one in Christ Jesus , and were Abraham's Seed and Heirs , according to Promise . But Infants , as such , who are baptized , were not baptized upon the Profession of their Faith , nor did they put on Christ thereby , nor are they all one in Christ Jesus , also are not Abraham's Seed and Heirs according to Promise . Ergo , Infants ought not to be baptized . Mr. Baxter confirms the Substance of the Major . These are his very Words , ● . ● . As many as have been baptized ●iv● put on Christ , and are all one in Christ Jesus ; and are Abraham's Seed , and Heirs ▪ according to the Promis● , Gal. 3. 27 , 28 , 20. This speaks the Apostle , saith he , of the Probability grounded on a credible Profession , &c. Baxter's Confirm Reconcil . pag. 32. The Minor will stand firm till any can prove Infants by a visible Profession have put on Christ , are all one in Christ Jesus , are Abraham's Seed and Heirs according to Promise : Evident it is , none are the spiritual Seed of Abraham , but such who have the Faith of Abraham , and are truly grafted into Christ , by a Saving-Faith . If any object , We read of some who were baptized , who had no Saving-Faith , but were Hypocrites . I answer ; Had they appeared to be such , they had not been baptized , nor had they a true Right thereto . Arg. 20. Baptism is the solemnizing of the Souls Marriage-Union with Christ , which Marriage-Contract absolutely requires an actual Profession of consent . Infants are not capable to enter into ▪ a Marriage-Union with Christ , no● to make a Profession of Consent . Ergo , Infants ought not to be baptized . The Major our Opposits generally grant , particularly see what Mr. Baxter saith , Our Baptism is the solemni●ing of our Marriage with Christ. These are his Words , p. 32. The Minor none can deny : No Man sure in his right Mind , will assert that little Babes are capable to enter into a Marriage-Relation with Christ , and to make a Profession of a Consent : And the Truth is , he in the next Words gives away his Cause , viz. And 't is , saith he , a new and strange kind of Marriage , where there is no Profession of Consent ; p. 32. How unhappy was this Man to plead for such a n●w and strange kind of Marriage : Did he find any little Babe he ever baptized ( or rather rantize● ) to make a Profession of Consent to be married to Jesus Christ. If any should object , he speaks of the Baptism of the Adult . I answer , his Words are these , ` Our Baptism is , &c. Besides , will any Pedo-Baptist say , that the Baptism of the Adult is the solemnizing of the Souls Marriage with Christ , and not the Baptism of Infants . Reader , observe how our Opposits are forced sometimes to speak the Truth , ●●ough it overthrows their own Practice of Pedo-Baptism . Arg. 21. If the Sins of no Persons are forgiven them till they are converted , then they must not be baptized for the Forgiveness of them , till they pro●ess themselves to be converted ; but the Sins of no Persons are forgiven them till they are converted . Ergo , No Person ought to be baptized for the Forgiveness of them , till they pro●ess they are converted . Mr. Baxter in the said Treatise lays down the Substance of this Argument also , take his own Words , i. e. As their Sins are not forgiven them till they are converted , Mark 4. 12. so they must not be baptized for the Forgiveness of them , till they pro●ess themselves converted , seeing to the Church , non esse , and non-appare●● is all one . Repentance towards God , and Faith towards our Lord Jesus is the Sum of that Preaching that makes Disciples , Acts 20. 21. Therefore , saith he , both these must by a Profession seem to be received , before any at Age are baptized ; p. 30. 31. And evident it is , say I , from hence none but such at Age ought to be baptized . Philip caused the E●●ugh to profess before he would baptize him , that he believed that Jesus Christ is the Son of God. Saul had also , saith he , more than a bare Profession before Baptism , Acts 9. 5 , 15 , 17. p. 28. The Promise it self , saith he doth expresly require a Faith of our own , of all the Adult that will have part in the Priviledges : therefore there is a Faith of our own , that is the Condition of our Title ; M●●k 16. 16. p. 16. He might have added by the Fo●●● of his Argument ; therefore Infants should not have the Priviledges : for ● argue thus , 〈…〉 Arg. 2● . If there is but one Baptism of Water le●t by Jesus Christ in the New Testament , and but one Condition or Manner of Right thereto ▪ and that one Baptism is that of the Adult ; then Infant-Baptism is no Baptism of Christ. But there is but one Baptism , in Water lest by Christ in the New Testament , and but one Condition and Manner of Right thereto , and that one Baptism is that of the Adult . Ergo , Infant-Baptism is no Baptism of Christ. Mr. Baxter saith , Faith and Repentance is the Condition of the Adult , and as to any other Condition , I am sure the Scripture is silent ; the Way of the Lord is one , one Lord , one Faith , one Baptism , Ephes. 4. 4. If Profession of Faith were not necessary , saith Mr. Baxter , coram Ecclesiâ , to Church-Membership and Priviledges , then Infidels and Heathens would have Right ; also , saith he , the Church and the World would be consounded . He might have added , but Infidels and Heathens have no Right to Church-Membership , &c. Ergo , 'T is a granted Case among all Christians , saith he , that Profession is thus necessary , the Apostles and Ancient Church admitted none without it ; pag. 2● . And if so , why dare any now a days admit of Infants , who are capable to make no Profession . He adds , Y●● Christ in his Commission directeth his Apostles to make Disciples , and t●en baptize them , promising , He that believeth , and is baptized , shall be saved , Mark 16. 16. pag. 27. Furthermore he saith , I● as many as are baptized into Christ , are baptized into his Death , and are buried with him by Baptism into Death ; that like as Christ was raised from the Dead , so we also , should walk in Newness of Life , &c. Then no doubt , saith he , but such as were to be baptized , did first profess this Mortification , and a Consent to be buried , &c. I● our Baptism we put off the Body of the Sins of the Flesh , by the Circumcision of Christ , being buried with him , and raised with him through Faith , quickned with him , and having all our Trespasses forgiven , Col. 2. 11 , 12 , 13. And will any Man ( says he ) ye● , will Paul ascribe all this to those that did not so much as profess the things signified ? Will Baptism , in the Judgment of a wise Man , do all this for an Infidel , ( or , say I , for an In●●nt ) that cannot make a Profession that he is a Christian ? pag. 31 , 32. He proceeds . Arg. 23. The Baptized are in 〈…〉 called Men washed , sanctified , justified ▪ they are called Saints , and Churches of Saints , 1 Cor. 1 , 2. all Christians-are sanctified o●●e● pag. 33. Now let me add the Minor. But Infants baptized are not in Scripture called Men washed , sanctified , justified , they are not called Saints , Churches of Saints , Christians , nor sanctified ones . Ergo , Infan●s ought not to be baptized . If any should say , why did you not cite these Assertions of Mr. B●●tn's whilst he was living ? I answer , More then twelve Years ago I did recite and print these Assertions , and many other Arguments of his to the same Purpose , ●o which he gave no Answer . Arg. 24. If there is but ●ne way for all , both Parents and Children to be ad●i●●●d into the Gospel-Church to the End of the World , and that it is upon the Profession of Faith to be baptized ; then both Par●●●s and Children must upon the Profession of their Faith be baptized , and so admitted , &c. But there is but one way for all , bo●● Pa●e●●● and Children , to be admitted into the Gospel-Church to the End of the World , and that is upon the Profession of their Faith to be baptized . Ergo. Arg. 25. That cannot be Christ's true Baptism wherein there is not , 〈…〉 ●e ● lively Representation of the Death , Burial and Resurrection of Jesus Christ , together with our Death 〈◊〉 S●● , and V 〈…〉 tion to a new Life . But in the Baptizing or Sprinkling of an Infant , there is not , cannot be a lively . Representation of Christ's Death , Burial , and Resurrection , &c. Ergo. Arg. 26. That pretended Baptism that tends to 〈…〉 the glorious 〈◊〉 and Design of Christ in his 〈…〉 of Gospel . Baptism , or cannot answer it , is none of Christ's Baptism . But the pretended Baptism of Infants ●en●● to 〈…〉 the glorious end and design of Christ 〈…〉 of Gospel Baptism Ergo. The M●●●● will now 〈…〉 . As to the M 〈…〉 , all generally con●●●● the End or Design of Christ i● 〈…〉 the Ordinance of Baptism , was in a lively Fig●●e , to repres●●● his Death , Burial , and Resurrection , with the Person 's Death unto Sin , and his rising again to walk in newness of Life , that is baptized , as the Sacrament of the Supper was ordained to represent his Body was broke , and his Blood was shed . But that a liverly Figure of Christ's Death , Burial , and Resurrection , appears in sprinkling a little Water on the Face , I see not ; and as done to an Infant , there can no Death to Sin , and rising again to walk in newness of l●●e , be signified ; And therefore-Christ's Design and End therein is frustrated . Arg. 27. If Baptism be Immersion , as to the proper and genuine signification of the word Baptizo , as also of those Typical and Metaphorical Baptisms and the spiritual Signification thereof ; then Sprinkling cannot be Christ's true Baptism . But Immersion is the proper and genuine signification of the word Baptizo , and also of those Typical and Metaphorical Baptisms spoken of , and the spiritual Signification thereof . Ergo , Sprinkling is not Christ's true Baptism . 1. That the proper and genuine Signification of the word Baptizo is Immersion , or to ●ip , &c. we have proved , which is also confessed by the Learned in that Language . 2. The Figurative Baptism was , 1st . That of the Red Sea , wherein the Fathers were buried , as it were , unto Moses in the Sea , and under the Cloud . Pools Annotations on 1 Cor. 10. 2. Others , saith he , more probably think that the Apostle useth this term , in regard of the great Analogy betwixt Baptism ( as it was then used ) the Persons going down into the Waters , and being dipped in them ; and the Israelites going down into the Sea , the great Receptacle of Water , though the Water at that time was gathered on Heaps on either side of them ; yet they seemed buried in the Water , as Persons in that Age were when they were baptized , &c. The 2d . was that of Noah's Ark. See Sir Norton Knatchbull : The Ark of Noah and Baptism , saith be , were both a Type and Figure of the Resurrection , not the Sign of the washing away of Sin , though so taken metonymically , but a particular Signal of the Resurrection of Christ : of this Baptism is a lively and emphatical Figure , as also was the Ark of Noah , out of which he returned as from a Sepulchre , to a new Life . 3. Metaphorical Baptism is that of the Spirit and of Affliction : the first signifies not a sprinkling of the Spirit , but the great Effusion of the Spirit , like that at Pentecost , Acts 1. 4 , 5. Shall be baptized , &c. on which Words Casaubon speaks thus : See Dr. Duveil on Acts 2. The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dip or plunge , as it were to die Colours , in which Sense , saith he , the Apostles might be truly said to have been baptized : for the House in which this was done , was filled with the Holy Ghost ; so that the Apostles might seem to have been plunged into it as in a large Fish-Pond . Also Oecumenius on Acts 2. saith , A Wind filled the whole House , that it seemed like a Fish-Pond , because it was promised to the Apostles , that they should be baptized with the Holy Ghost . And the Baptism of Affliction are those great depths or overwhelmings of Afflictions , like that of our Saviour's suffering , i. e. no part free ; Matth. 20. 22. where you have the same Greed Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and like that of David , who saith , God drew him out of great Waters . 4. The spiritual Signification thereof is the Death , Burial and Resurrection of Christ , and of our Death to Sin , and Vivification to a new Life . This being so , it follows undeniably Sprinkling cannot be Christ's true Baptism , it must be Immersion , and nothing else . And in the last Place , Finally , To confirm that Baptizo is to dip , both from the literal and spiritual Signification thereof , as also from those typical and metaphorical Baptisms mentioned in the Scripture , I might add further , that this evidently appears from the Practice of John Baptist and the Apostles of Christ , who baptized in Riuers , and where there was much Water : and also , because the Baptizer and Baptized are said to go down into the Water , ( not down to the Water ) and came up out of the Water . John Baptist is said to baptize them into Jordan , as the Greek Word renders it , which shews it dipping and not sprinkling . Would it be proper to say , He sprinkled them into Jordan ▪ The Lord open the Eyes of those who see not , to consider these things . FINIS . 
A47602	----	Pedo-baptism disproved being an answer to two printed papers (put forth by some gentlemen called the Athenian Society, who pretend to answer all questions sent to them of what nature soever) called the Athenian Mercury, one put forth November 14, the other November 28, 1691 : in which papers they pretend to answer eight queries about the lawfulness of infant-baptism : likewise divers queries sent to them about the true subjects of baptism, &c. Keach, Benjamin, 1640-1704. 1691 Approx. 134 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47602 Wing K79 ESTC R12897 12934347 ocm 12934347 95726 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47602) Transcribed from: (Early English Books Online ; image set 95726) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:5) Pedo-baptism disproved being an answer to two printed papers (put forth by some gentlemen called the Athenian Society, who pretend to answer all questions sent to them of what nature soever) called the Athenian Mercury, one put forth November 14, the other November 28, 1691 : in which papers they pretend to answer eight queries about the lawfulness of infant-baptism : likewise divers queries sent to them about the true subjects of baptism, &c. Keach, Benjamin, 1640-1704. The second edition : to which is added twenty sylogistical arguments to disprove infant-baptism. [2], 24, 8 p. Printed for the author, and sold by John Harris ..., London : 1691. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Infant baptism. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Judith Siefring Sampled and proofread 2005-07 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Pedo-Baptism disproved ; BEING AN ANSWER To two printed Papers ( put forth by some Gentlemen CALLED THE Athenian Society , Who pretend to answer all Questions sent to them of what Nature soever ) CALLED THE Athenian Mercury , One put forth November 14. the other November , 28 , 1691. In which Papers they pretend to answer eight Queries about the Lawfulness of INFANT-BAPTISM . Likewise divers QUERIES sent to them about the true Subjects of Baptism , &c. The Second Edition , to which is added twenty Sylogistical Arguments to disprove Infant-Baptism . London , Printed for the Author , and sold by John Harris at the Sign of the Harrow in the Poultry . MDC XCI . Price four Pence . AN ANSWER TO THE ATHENIAN MERCURY , VOL. 4. NUMB. 14. CONCERNING INFANT-BAPTISM . With an Account of divers Questions sent by the Author ( and some others ) to the Athenian Society , which they have not yet answered . Gentlemen , WHO he was that sent you the first Questions about Infant-Baptism , I know not ; whether he was an Antipedo-Baptist , or a Pedo-Baptist , is a Question : but your calling upon all who had any Doubts about it , to send in their Objections , argues a great degree of Confidence of your Ability , of doing more than all before : For 't is strange you should attempt to call for all our Objections , when it appears you intended to write but one half Sheet of Paper in Answer to them ; as if you could do that in a few Lines , which others , as learned as your selves , could never yet do in great Volumes ; this savours ( as some judg ) of great Pride , and casts much Contempt upon you , and lessens your Reputation among wise Men who are for Pedo-Baptism , as well as others . And yet after all the great and mighty noise , you have not so much as in the least touched the chief Questions , which , to my knowledg , were sent you near a Fortnight before your said Mercury came forth . And therefore to shew how disinge●●ous you have been herein , I thought it might not be amiss to spend a few spare hours upon your Mercury . 1. The first Question you pretend to answer is this , i. e. Whether Baptism ( as it is commonly taught ) is the proper and natural Antitype of Circumcision ? Reply . As to what you speak of the Customs of Nations , Linguisms , and of Men being ignorant of Radixes , or Original Significations in Langages , seems remote to the business , and serves for little else than to blot Paper , or rather to darken Counsel : Certainly the Ordinance of Baptism , one of the two great Sacraments of the New-Testament , doth not lie so obscure in God's Word , either what it is , or who are the proper Subjects thereof , that Men must be at a loss about it , unless they understand the Radixes , or original Significations of Languages . But to proceed , you would , it seems , have Baptism to be the proper Antitype of Circumcision in some respect , and not in others . First , From the Customs of the Jews in proselyting the Gentiles into their Religion : so far you say indeed Circumcision was not a Type , but a continuance of a Custom . Now how absurd and ridiculous that is which you affirm upon this account , may appear to all . Will you assert and stand by it , that Baptism was a Jewish Custom , and so no pure Gospel-Institution ? Doubtless , if so , the Pharisees might have soon given our Saviour a ready Answer to his great Question , viz. The Baptism of John , whether is it from Heaven , or of Men ? Mat. 21. 25. Certainly there was no Baptism of this nature of Divine Institution , before John received it from Heaven . But , say you , If John Baptist undertook any now way of proselyting the Jews into the Gospel , they had not only struggled with the Opposition of his new Doctrine , but also of his new Practice ; therefore ( say you ) it was that this Custom was continued , and had the Super-addition of the full force of Baptism , viz. a Consignation or Seal of the Covenant . Reply . As you confess his Doctrine was new , so was his Baptism no doubt ; for , as our Annotators observe , his Baptism was part of his Doctrine . Pray , what was the Doctrine he preach'd ? was it not Baptism of Repentance for the Remission of Sins ? M●rk ● . 4. Moreover , we do not read they were more displeased with his new Doctrine , than with his new Practice . 2. But what Authority have you to affirm , Gospel-Baptism was but the continuance of a Jewish Custom , or was a Legal Rite , or rather indeed a human Tradition ? for 't is evident the Jews were not required , or commanded of God to baptize their Proselytes , or others ; for Circumcision was the only Rite by which Proselytes ( who were Males ) were added to the Jewish Church , as we find God commanded Abraham . And if Baptism had been so frequently practised amongst the Jews , as you assert , wherefore did the Pharisees say to John , Why dost thou baptize , if thou art not that Christ , nor Elias ? John 1. 25. Moreover , Baptism is directly called a Principle of the Doctrine of Christ , Heb. 6. 1 , 2. which Doctrine our Saviour saith he received from his Father . If it be a Principle of the Doctrine of Christ , it follows undeniably , he instituted it , and gave it forth . Furthermore , if Baptism was practised all along among the Jews , I argue , Either they practised it as a Mosaical Rite , or else as a Tradition of their own : not , say I , as a Mosaical Rite , because Moses never commanded them so to do ; for he speaks nothing of it , and yet declared all things God commanded him ; and did every thing according to the Pattern shewed him in the Mount. And if it was a human Jewish Tradition , what is become of one of the great Sacraments of the New Testament ? Must it be look'd upon from henceforth to be nothing else than the continuance of a Jewish Tradition taken out of their fabulous and erronious Talmud ? What kind of poisonous Stuff is this you trouble the World with ? What tho the Jews , who had made the Commandments of God void through their Traditions , did practise some such thing ; Must you affirm Gospel-Baptism in its Rise and Original sprung from their Custom ? And because they baptized Proselytes both Men , Women and Children , must Christians do so too ? Sure the Custom of the Romish Church in baptizing of Infants , as a human Tradition , is every way of as good Authority to warrant us so to do , as the Custom of the unbelieving Jews . But pray take what a Learned Pedo-Baptist , and a Son of the Church of England , hath said in answer to this vain Conceit ; 't is Sir Norton Knatchbull , in his Animadversiones in lib. Novi Testamenti , pag. 313. A● cum videam summi judicii viros in his temporibus ex Rabbinis fundamenta petere veritatis , &c. But when I see in these times some Men of the greatest Judgment to fetch the Foundation of Truth from the Rabbins , I cannot but stick at it : for whence was the Talmud sent to us , ( they are the words ( saith he ) of Buxtorf in his Synagoga Judaica ) that we should give so , much Credit thereto , that we should believe that the Mosaick Law either was or ought to be understood therefrom , much less the Gospel , to which they are professed Enemies ? The Talmud is called a Labyrinth of Errors , and the foundation of Jewish Fables ; it was perfected and acknowledged for Authentick five hundred Years after Christ , and out of it Maimonides drew his Doctrine , as all the rest of them ; therefore we cannot acquiesce in such Testimony — Gentlemen , either answer no more Questions about Religion , or take more heed to what you say : for your pleading for Infant-Baptism , from such grounds , all may perceive tends to cast an Odium and Contempt on the Christian Religion . Therefore I infer , your Proof for this Practice from the Custom amongst the Jews about baptizing of Proselytes both Men , Women and Children , proves nothing ; you were better , for the Authority of it , to urge the Decrees of Popes and General Councils ; a Popish Innovation is as good as a Jewish one . But however , you do allow that our blessed Saviour did add something to this pretended Jewish Custom , and hath not only put it in full force , but also made it a Consignation or Seal of the Covenant ; and this , say you , is further strengthened by several undeniable Texts of Scripture , which Anabaptists themselves can never get clear of ; and ask them , they must either be silent , or give such a Paraphrase as we do . The Texts are these : First , Col. 2. 11 , 12. In whom also ye are circumcised with the Circumcision made without hands , in putting off the Body of the Sins of the Flesh , by the Circumcision of Christ . Buried with him in Baptism , &c. The second , that of baptizing the Israelites in the Red-Sea , 1 Cor. 10. 2. The last is the saving of Noah and his Family in the Ark , 1 Pet. 3. 21. Reply 1. But is it so indeed ? did our Saviour in instituting Gospel-Baptism do no more than put a Jewish Custom to be in full force , and make it a Consignation or Seal of the Covenant ? Were you not learned and ingenious Men , I should not so much admire at your Notions . 2. But the Truth is , in the second place , if you had not told us in your next words , to what purpose you mention those Scriptures , we should have been at a great loss about it , or not well have understood your Intention ; but you , like the ingenious Painter , soon inform us , and tell us what 't is — i. e. you tell us , you urge not these things to prove any thing else , but the Parallel betwixt Circumcision and Baptism , or to speak ( say you ) more properly , the necessary continuance of the old Manner amongst the Jews of continuing their way of proselyting the Heathen . 3. Was it necessary then , that a human Tradition of the Jews should be continued ? I am sure the Apostle tells you that Christ nailed all the Jewish Ceremonies of the Mosaical Law to the Cross , and that they all ceased when the Antitype was come ; and besure had the Baptism you speak of been indeed a Mosaical Rite , I mean appointed or commanded of God , it had vanished with its Fellows : But 't is hard Christ should abolish all Legal Customs , or Ceremonial Ordinances , and yet confirm , with some addition , a Custom of the Jews own inventing . 4. You do not seem to distinguish between your twofold Answer to the Question ; I thought you had brought those Scriptures to prove Baptism the proper Antitype of Circumcision ; but you urge the former old Custom again , so that here 's no Scripture nor Argument brought by you to prove the thing in hand . As touching what you say of the Parallel betwixt Circumcision and Baptism signifies nothing ; if in some things there should be a Parallel , it doth not follow therefore Baptism was the Antitype of Circumcision . What tho Circumcision was the initiating Ordinance of the Male Children into the Jewish Church , and Baptism is that initiating Ordinance into the Gospel-Church ; this doth not prove the one the Type of the other . 5. But pray , what is it that the Anabaptists can never get clear of , or being ask'd the Exposition , they must be silent , or give such a Paraphrase as you do ? I must tell you , I know no Text more full for our practice of baptizing Believers , than that in Col. 2. 11 , 12. We say from thence , that the proper Antitype of Circumcision in the Flesh , is the Circumcision of the Heart , and therefore not Baptism ; tho 't is granted by us , that in Baptism there is a Representation of the new Birth , and Mortification of Sin , which Circumcision was the express Type of : And this cannot weaken nor silence us , but rather strengthen our hands . All that can well be inferred from this Text , Col. 2. 11 , 12. where the Apostle mentions Circumcision and Baptism , is no more than this , viz. Where Baptism is administred upon a proper Subject , it represents the Spiritual and Mystical Circumcision of the Heart , i. e. that the Soul is dead to Sin , or that he hath put off the Body of Sins of the Flesh by the Circumcision of Christ ; which may refer to the Power of his Death in the Effects thereof , by the effectual Sin-killing Operations of the holy Spirit on the Heart . And as we being dead to Sin , we are also buried with Christ in Baptism , both in the Sign , i. e. covered all over in the Water , which resembles in a lively Figure his Burial , and also in Signification , i. e. the Power and blessed Effects of his Death , having been the Death of the old Man , or that Body of Sin in us● wherein also in like manner we are also risen with him through the Faith of the Operation of God ; and this is likewise held forth both in Sign and Signification in true Baptism . Now if this be not your Paraphrase on this Text , we cannot help it . I know many Learned Men who own Pedo-Baptism , speak to the same purpose ; nor is there any reason for you to say we must be silent , &c. as if we knew not what to say to this Text : But what is this for Infant-Baptism , or to prove Baptism the Antitype of Circumcision ? Doth Sprinkling represent a Burial ? doth the Sign or Figure of Christ's Burial appear in sprinkling a little Water on the Face , and as it is done to Infant , in whom Faith and Regeneration is not wrought ? what doth there appear in Signification ? Doth not the Church of England say , that Baptism is the outward Sign of an inward spiritual Grace ? sure that is but a mock-Baptism , where there is neither the Sign or Figure of Christ's Death and Burial , &c. nor that inward Work wrought upon the Person baptized , which is signified , or ought to be signified thereby , viz. That the said Person is dead to Sin , and raised up by the Faith of the Operation of God to walk in newness of Life . But alas , this it seems is not the thing ; 't is not so much to prove Baptism to be the Antitype of Circumcision , as 't is to prove Baptism to be the continuation of a Jewish Custom : for to speak more properly , you intimate , that to this purpose , you mention these things . Sure all understanding Men , as well Pedo-Baptists as others , must needs loath your Notion ; but I know you are not alone herein , there are some others who have asserted the same thing ; which perhaps incouraged you thus to write : But to correct your Rashness , and silence you and them too , consider what I and the fore-mentioned Gentleman have said . Is it not enough that Infant-Baptism should be built upon no better a Foundation than the Tradition of the Apostate Gentile Church , and the Decrees of Popes and General Councils , but that it must also be grounded on the erronious Customs of the Jewish Talmud ? But to proceed , that Circumcision may answer , or run Parallel with Baptism , you bring in the Practice of some Heathen Nations who circumcised their Females . We shall have it anon ; The truth is , the Proof and Explanation of Infant-Baptism shall be suffciently made out before you have done ; if fabulous and erroneous Traditions of Jews , Heathens , and Apostate Christians will do it : but if no better Authority or Proof can be brought for it than what is contained in your Mercury , 't is time for all good Christians with Shame enough to cast it off . Should I tell my Reader why some Heathens circumcised their Females , it might greatly expose you . But to close with your first Question , take what Dr. Jer. Taylor , la●e Bishop of Down , hath said upon this Conceit , i. e. that Circumcision figured Baptism ; these are his words , viz. The Argument , saith he , from Circumcision is invalid upon infinite Considerations : Figures and Types prove nothing , unless a Command go along with them , or some Express to signify such to be their purpose : for the Deluge of Waters , and the Ark of Noah , were Figures of Baptism , saith Peter . If therefore the Circumstances of the one should be drawn to the other , we should make Baptism a Prodigy rather than a Rite . The Paschal Lamb was a Figure of the Eucharist , which succeds the other , as Baptism doth to Circumcision : out because there was in the Manducation of the Paschal Lamb no Prescription of Sacramental Drink , shall we thence conclude that the Eucharist is to be administred in one kind ? And even in the very instance of this Argument , suppose a Correspondency of the Analogy between Circumcision and Baptism , yet there is no Correspondency of Identity ; for tho it be granted , that both of them did consign the Covenant of Faith , yet there is nothing in the Circumstances of Children being circumcised that so concerns that Mystery , but that it might very well be given to Men of Reason ; because Circumcision left a Character in the Flesh , which being imprinted upon the In●●nt , did in work to them when they came to Age ; and such a Character was necessary , because there was no word added to the Sign ; but Baptism imprints nothing that remains on the Body ; and if it leaves a Character at all , it is upon the Soul to which the Word is added , which is as much a part of the Sacrament as the Sign it self : for both which Reasons it is requisite that the Party baptized should be capable of Reason , that they may be capable both of the Word and of the Sacrament , and the Impress upon the Spirit : Since therefore the Reason of the Parity does wholly fail , there is nothing left to infer a necessity of complying in the Circumstance of Age , any more than in the other Annexes of Types : Then the Infant must also precisely be baptized upon the eighth day , and Females must not be baptized at all , because not circumcised ▪ but it were more proper , if we would understand it aright , to prosecute the Analogy from the Type to the Antitype , by the way for Letter and Spirit , and Signification ; and as Circumcision figures Baptism , so also the Adjuncts of the Circumcised shall signify some thing spiritual in the Adherence of Baptism ; and therefore as Infants were circumcised , so spiritual Infants should be baptized , which is spiritual Circumcision ; for therefore Babes had the Ministry of the Type , to signify that we must , when we give our Names to Christ , become Children in Malice , and then the Type is made compleat . Thus the worthy Doctor hath answered your Question , and you too . If Circumcision must be a Type of Baptism , he hath shewed how , and how not , if it be so taken ; but the truth is , all Types cease when the Antitype is come , the one must give way to the other ; but Circumcision did continue in full force some Years after Baptism was in full force ; for Circumcision ended not till Christ nailed it to his Cross ; therefore it could not be the Type of Baptism : and how a Shadow or Sign should be the proper Antitype of a Shadow I see not . But enough hath been said to this , and I should not have said so much to it , but because your Notion seems new to some . As touching the other two Scriptures you mention , viz. that in 1 Cor. 10. 't is very impertinently cited for your business , to prove Circumcision the Type of Gospel-Baptism ; for this Text speaks nothing of that in the least , nor no more doth that in Peter . Suppose the Red-sea was a Figure of Baptism , and so also the Water and Ark of Noah ; what of all this , if you had urged the Fathers and Children were baptized to Moses in the Sea and in the Cloud , and therefore Children may be Baptized ? I would have answered you that was but a figurative Baptism , and proves nothing ; besides , it would prove Unbelievers may be baptized also , because there was a mixt ▪ Multitude as well so baptized , as were the Fathers and their Children ; besides , much Cattel were with them in the Sea , and under the Cloud . Quest . 2. What certain indubitable Grounds can we have for the Practice of Infant-Baptism . You answer , The certain Ground is from the Scripture , and first from the Words of the Commission , Matth. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciple all Nations ; and then follows , Baptizing them in the name , &c. From the order of which words ( you say ) Infants are not excluded from Baptism , as is generally believed by Anabaptists ; a Person may be Baptized before he is taught ; for say you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mathetusate , signifies , to disciple all Nations personally and subjectively ; being a general word , it contains the other two that follow , viz. Baptizing and Teaching , it being a word of the Imperative Mood , and the other two only Participles ; so that the Commission of it is that , and the Mood of it these : but in the Mood , Baptizing them precedes Teaching them to observe all things , &c. Reply . Because there is a Teaching follows Baptism , doth it therefore follow , according to the Order of the sacred Commission , there is no Teaching indispensibly to go before the Person is baptized ? You have cause to tremble for trifling and basely inverting the order of the Commission of our . Blessed Saviour ; what though the Greek word Discipliz , or make Disciples , be a word of the Imperative Mood ; O strange ! have you found it out ? will this do your business ? doth it therefore contain the other two ? I ask you , whether a Man may not be made a Disciple , and not be Baptized , or , be Baptized , and yet not be discipled ? Matth. 13. 52. 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Matth. 28. 't is disciple ye ; here 't is discipled , instructed , or that is taught , and 't is from the same Verb with the other : 'T is evident notwithstanding all your Flourish , that Teaching , according to the Order of the Commission , goes , and must go before Baptizing , though the Person baptized is to be taught afterwards ; also , all things that Christ commanded his Disciples , both as to Doctrine and Practice , that so they may be faithful Followers of Christ unto the end . This Teaching after Baptism indeed the Baptists cannot deny , unless they should be so foolish as to say , a Baptized Believer needs no further teaching , &c. but you know in your Consciences , we deny , and that too by the Authority of the Commission , that any ought to be Baptized but such who are made Disciples by their first being taught . Doth Baptism , Sirs , make either Children or others Disciples ? if you do not asfert that , what do you say : and if all Nations , or any in the Nations , are to be Baptized before they are taught or made Disciples , why may not a Minister , by the Authority of the Commission , baptize Turks , Pagans and Infidels , with their Children , as well as the Infants of Christian People ? Moreover ; if so be Baptizing may go before Teaching , or Persons being made Disciples , why did Philip answer the Eunuch after that manner , when he asked him why he might not be Baptized ? the Answer is , If thou believest with all thy Heart , thou mayest ; intimating , unless he so believed , he might not . Also why did Christ make Disciples first , and then baptize them ? Ioh. 4. 1. I must also tell you , that your Exposition of the Commission in Matthew , doth tend to invert the Order of the same Commission in Mark 16. 15 , 16. where our Saviour commands his Disciples to go and preach the Gospel to every Creature , and then saith ▪ He that believeth and is Baptized , shall be 〈…〉 't is not he that is baptized and the●●●lieveth . But to give divers godly and learned Pedo-Baptists their due , they I find dare not attempt to invert the Order of the Holy Commission , as you seem to do , though it shakes the Foundation of their own Practice : See Reverend Mr. Perkins on these Words , Teach all Nations , baptizing them ; saith he , I explain the former thus ; First of all , it is said , Teach them , that is , make them my Disciples , by teaching them to believe and repent . Here we are to consider the Order which God observes in making with Men a Covenant in 〈…〉 ; first of all he calls them by his W●●d and Spirit to believe and repent . Then in the second Place , he makes a Promise of Mercy and Forgiveness . And then thirdly , he seals his Promise by Baptism . They , says he , that know not , nor consider this Order which God used in covenanting with them in Baptism , deal preposterously , over-slipping the Commandment of repenting and believing , and is the cause of so much Prophaneness in the World. Much to the same Purpose saith Mr. Baxter , Right to Baptism , p. 149 , 150. speaking of the Order of this Commission Christ gave to his Disciples ; Their first Task ( says he ) is to make Disciples , which are by Mark called Believers . The second Work is to baptize them , whereto is annexed the Promise of Salvation . The third Work is to teach them all other things which are after to be learned in the School of Christ . To contemn this Order , saith he , is to contemn the Rules of Order , for where can we find it if not here ? I profess my Conscience is fully ▪ satisfied from this Text , that ●●ere is one sort of Faith saving — that must go before Baptism , the Profession whereof the Minister must expect . Your second Scipture-Ground is that of whole Families being baptized . Reply ; You cannot be ignorant that this Proof hath been often invalidated : How many Families are there in this City , in which there is not one Infant ? Besides , 't is said , Paul preached the Word to the Jailor , and to all in his House : also 't is expresly said , He believed in God with all his House . We have as much Ground to believe that in these Families there were some Servants or Children who were Unbelievers , as to belie●● there were little Babes ; and because whole Housholds are said to be baptized , therefore unbelieving Servants , Sons and Daughters , as well as lit●●● Children . Others may infer ungodly Servants and unbelieving Children , that were grown up to be Men and Women , w●●● baptized also in those Families . In Jailors Families now a-days 't is evident there are too many wicked and ungodly ones ; and this Jailor was none of the best before converted , 't is plain . Besides , whol●●●r all , doth not comprehend always every individual Person , as 1 Sam. 21. 28. Moreover , Dr. Hammond saith , That to conclude , Infants were baptized , because Housholds are mentioned so to be , is , saith he , unconvincing , and 〈…〉 Demonstration , it being so uncertain whether there were any Children in those Families : His Letter p. 471. Sect. 21. Your third Scripture-Ground is that of the Promise ( you say Covenant ) made to you and 〈…〉 Children . Reply ; How often have we shewed that this Text proves not that any Children , quatenus as such , should be baptized , nor , as such , that they are in the Covenant of Grace , or have the Promise made to them ; the Promise runs to the Jews and to their Offspring , and not to them only , but to Gentiles also , who were said to be afar off : But prav●observe , 't is to no more of the Jews and their Children or Offspring , and such who were afar off , than the Lord shall call or make Disciples by the Word and effectual Operations of the Holy Spirit . My Sons and Daughters are as much my Children when they are twenty or thirty Years old , as well as when Babes . Dr. Hammond also grants , Children in this Text doth not refer to Insants as such , but to the Posterity of the Jews , p. 490. Sect. 81. If ye be Christ's , then you are Abraham's Seed , and Heirs according to the Promise . The Children of the Flesh , saith Paul , these are not the Children of God ; but the Children of the Promise are accounted for the Seed , Rom. 9. 8. Not if you he the Offspring of Abraham according to the Flesh , or Seed of Believers . Your fourth Scripture-Proof is , that of such is the Kingdom of Heaven . Reply . This proves no more Children ●●●ght to be baptized , than they ought to receive the Lord's Supper , Baptism being a mere positive Precept , and only depends upon the Will and sovereign Pleasure of the great Law-giver Jesus Christ . A thousand such Instances prove not they ought to be baptized , except there was a Precept annexed , or Precedent for it in God's Word . Besides , of such , &c. ( as one well observes ) may intend such and such that have like Qualities , viz. harmless , meek , &c. as Children : Therefore the Anabaptists ( as you call them ) are not uncharitable , who say , Infants have no m●re Right to Baptism than unreasonable Creatures ; for what can give them Right thereto , but the Authority of God's Word ? You ask what Priviledg the Children of Believers have above Unbelievers ? We answer , They have the advantage of their Parents Prayers . Instruction , godly Education , and good Example . But , say you , they are holy . Answ . We deny it intends federal Holiness , such as qualifies Children for Baptism . We read in Mat. 2. 15. of Marriage , and that Children begotten in lawful Wedlock are called a godly Seed , in opposition to their being illegitimate . Now that it was about Marriages the Corinthians wrote to S. Paul , is evident , they doubting of the Lawfulness of abiding with their unbelieving Husbands and Wives : And to satisfy them about this Matter , he tells them , the unbelieving Husband was sanctified by ( or rather to ) the believing Wife , &c. that is set apart or consecrated to each other in lawful Marriage , ( for 't is doubtle●● no other Sanctification ) else were your Child 〈…〉 , that is , Bastards ; but now are they holy , that is , lawfully begotten . And we find divers Learned Men give the same Exposition on these Words . Ambrose on the Place saith , The Children are Holy , because born of lawful Marriage . See Melancthon on this Text , who asserts the same . Erasmus saith , Children are legitimately Holy , the Conversion of Husband or Wife did not dissolve the Marriage . To which I might add Camerarius , and divers others . We We read in Zachary , that the Bells and Pots of the Lord's House were holy ; may be the Papists from thence presume to baptize Bells , and they have as much reason so to do , as there is by the Authority of God's Word for any to baptize Infants . As touching what you speak of little Children coming to Christ , that the Original or Greek Word is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to proselyte , what signifies that ? how often is that Word mentioned in other Places , to signify any manner of coming to ? &c. 'T is a strange way of proselyting Persons , and never to teach or instruct them . See these Scriptures where the same Word is used : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 26. 7. There came unto him . Mat. 26. 17. The Disciples came ; Gr ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 26. 49. Forthwith he came to Jesus ; Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 26. 69. There came unto him ( a Girl or ) a Damsel ; Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 26. 73. And after a while ( or a while after ) came unto him they that stood by ; Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But you proceed further to prove Infants ought to be baptized , and that from the Universal Coment of the Churches in all Countries : For ( as you say ) Tortul . de praescripturâ haeret . ch . 28. Etquid verisimile , &c. Had the Churches erred , they would have varied , &c. Reply . If you cannot prove Infant-Baptism from Scripture , you are gone for ever ; for this Argument of yours to prove it is like that of the Papists , to prove their Church the true Church , viz. Universality and Antiquity , &c. It was not the Practice of the Churches first planted by the Apostles , that 's plain ; and 't is as evident other Errors were as universally received , and some very early too ; besides , you can't be ignorant how the Greek Church va●ies from the Latin. But pray take what Dr. Barlow hath said to this , a worthy B●shop of the Church of England . I believe , and know , saith he , that there is neither Precept nor Example in Scripture for Pedo-baptism , nor any just Evidence for it for above 200 years after Christ ; that ●●●tullian condemns it as an ●●w●rantable Custom , and Naz●anzen a good while after him dislikes it ▪ sure I am , that in the primitive Times , they were Catechumeni , then Illuminati or Baptizati , and that not only 〈…〉 and Children of Pagans converted , but Children of Christian Parents : The truth is , I do believe Pedo-Baptism , how or by whom I know not , come into the World in the second Century , and in the third and fourth began to be practised , though not generally , and defended as lawful from the Text , John 3. 5. grosly misunderstood : upon the like gross Mistake , John 6. 53. they did for many Centuries , both in the Greek and Latin Church , communicate Infants , and give them the Lord's Supper ; and I confess they might do both as well as either , &c. Thus both your Arguments from universal Consent and Antiquity , the Learned Doctor hath sufficiently answered . And I rather let him answer you , than to answer you in my own words , thinking what he says , may be more regarded by some than what I say ▪ But to prove from Antiquity , that Infant-Baptism was practised in the first , second and third Centuries , you say you are able to demonstrate , and that there was never any particular Congregation of Anabaptists till about three hundred years after Christ ; and seem to build much upon these three last Arguments . Reply . If you had said there were no Baptized Congregations , i. e. such who only baptized Believers , you had asserted a great Untruth , sith all the Primitive Apostolical Churches were such , none being admitted to Baptism for the first and second Centuries , but the Adult , i. e. such who professed their Faith , as in due time may be sufficiently proved , notwithstanding all your Flourish and Pretences ; but suppose it be granted there were no Congregations till then called Anabaptists , what doth that signify ? it was because there were not till about that time any ( as 〈…〉 〈…〉 and divers others say ) who practised Pedo-baptism . Baptists could not be called Anabaptists , or Re-baptizers , till there were some who 〈…〉 for Infant-Baptism ; so that this directly makes against you . Moreover , many Rites which you disown as human Traditions , crept very early into the World , and were practised generally too in the Apostacy of the Church . Quest . 3. Whether Infant-Baptism is to be found in the Scripture ? 1. You answer ; not expresly in the Letter , but from necessary and unavoidable Consequences , as you say you have already shewn . Reply . 'T is a hard case that one of the great Sacraments of the Lord Jesus should in your Thoughts , lie so dark and obscure in the New Testament , that it can't be proved from it but by Consequences ; but harder that Learned Men of your way , should affirm that your Consequences for it , drawn from those Texts you mention , are not natural , and prove nothing ; besides , you can't be ignorant that the first Asserters of Infant-Baptism never undertook the proof of it from such Scripture-Grounds or Consequences , ●●t from the Authority and Power of the Church : for , as you think the Church ●●th power to change the Act of Baptizing unto Sprinkling , so they affirmed she had like Power to change the Subject , and instead of Believers , to baptize Infants who have no Understanding . Pray what Precept of the Mosaical Law lay so dark or obscure , that it could not be proved without Consequences ? Did not Moses make every Law , Precept or Command plain , that he that runs might read it ? and yet Christ is said to exceed Moses , being faithful as a Son over his own House , Heb. 3. Those Consequences you have drawn , all impartial Men may see prove nothing . Moreover , what you speak about those great Articles of the Christian Religion , as if they could not be proved without Consequences , must not by any means be allowed ; nor can I take it to be true . Cannot we find the Doctrine of the Trinity in the Scripture , and that Christ is God and the second Person , and that he was born of the Virgin , without Consequences ? Is it Wisdom in you in such a corrupt Age as this is , to lay down such Assertions ? Were those things the Matter of Controversy between you and me , you should hear what positive and plain Scripture . Proof might ( as you know hath often already ) be brought upon that account . But to pass by this , I affirm the Baptism of Believers lies plain in God's Word , but Infant-Baptism is not to be found therein . Quest . 4. Why was not Christ baptized before he was thirty Years old ? You answer , From the same Reason that the Jailor , the Eunuch , and St. Peter's Converts were not , viz. there is no adhering to a Doctrine before it is instituted or preached ; but , say you , Infant Baptism was much before our Saviour's time , as amongst those of riper Years since , and that , you say , is Proof enough . Reply . It can't be Proof enough to answer the Question , and as to prove Infant-Baptism it utterly fails ; but if Infant-Baptism was much before our Saviour's time as an Institution of God , there was no Want of an Institution when he was a Babe ; and therefore your Reason why he deferred his Baptism is gone . Was it in being long before , and yet not instituted or appointed by Jehovah ? Do you not herein implicitly confess that Custom amongst the Jews was humane ? Nor will it serve your turn to say , it was instituted a-new as a Gospel-Ordinance , because you affirm Baptism under the Gospel was the Continuation of that old Custom , with the Super-addition of the full Force of Baptism , viz. a Consignation or Seal of the Covenant . Do you not intimate it was not instituted anew , but rather a Custom continued ? upon which you ( with that Addition , and some others before you ) seem to lay the great Stress of your Infants Baptism . And if some Additions were made to the old Custom , why might there not be some Diminutions also ? and if it were a-new instituted , it is all one as if it had never been in being before ; for the Right any have to Baptism and manner of Administration , and all things appertaining to it , must of necessity wholly depend upon the new Institution or Law of Christ : If therefore Gospel-Baptism wholly depends on the new Institution , then the old Custom is gone for ever ( had it been a Mosaical Rite ) like a Legacy bequeathed in a Will , made void by the Testator's last Will and Testament ; though some part of the same thing may be repeated in the last Will , that was in the first , yet the last must decide the Controversy : but in Christ's last Will and Testament , Infant-Baptism is not to be found , nor was it indeed an Ordinance ordained of God before Christ's time . See my Answer about this in Answer to the first Question . 2. Certainly had it been the Will of God , Children should have been baptized as such , Christ had been baptized when in his Infancy ; no doubt God who is a free Agent could not want an Administrator ; he could have sent John into the World sooner , or have commissionated some other Person to have done it . But since the Holy Ghost in the Gospel relates the time of his Baptism , and that it was not till he was about thirty Years old , it clearly shews us that adult Persons ought to be admitted to that Ordinance only , and not Babes : By which Example of his he hath strengthned his Commission , or at least wise shewed the Congruity or sweet Agreement there is between this Precept and his own Practice . Question 5. Why Sprinkling , and not Dipping ? You answer , Our Church denies not the latter , ( that is , Dipping ) but looks upon it as a clear Representation of our Saviour's descending into the Grave , abiding there , and rising up again , &c. But say you , the Church has power to dispense with Circumstantials and manner of Acting , tho not with the Act it self , &c. Reply . What your Church is I know not ; the Church of England doth acknowledg , I must confess , that Baptism is Dipping , but I never heard they have of late times so practised . But how dare you 〈…〉 , the Church hath power to dispense 〈…〉 Dipping ▪ and change it into Sprinkling ? Who gave her such Power ? Where do you read of it ? You call it a Circumstantial , but I am not of your Mind ; I must say 't is ●●sential ; nay , 't is no Baptism at all , if not Dipping ; for Baptize is to dip , which to confirm I could give you a Cloud of Witnesses learned in the Greek Tongue ; therefore 't is not the manner of the Act , but the Act it self ; to baptize is one Act , and to rantize or sprinkle Water is another ; the manner of the Act of dipping , or baptizing ▪ 〈…〉 to put the whole Body into the Water backward , or forward , 〈…〉 , of with a swift or gentle Motion . 〈…〉 is dipping , and sprinkling sprinkling , which Act will never be baptizing whilst the World stands . You say well , dipping or burying the Body in the Water , is a clear and lively Representation of the Death , Burial and Resurrection of Christ . And hence 't is said , that such who are indeed baptized , are buried with Christ in Baptism . To which you might have added , 't is also a Sign of our being dead to Sin , and of our being raised up with Christ by the Faith of the Operation of God , to walk in newness of Life . And hence I infer , Infants ought not to be baptized , because there doth not , cannot appear in them that glorious internal Work of the Spirit which ought to be signified thereby ; and as they for this reason cannot be the proper Subjects of Baptism : So likewise it cannot be done by Sprinkling , because that Act cannot represent those Signs and Gospel-Mysteries , which the Law-giver intended should be held forth in that holy Administration . But why do you say this is a circumstantial Thing ? Was not Nadab and Abihu's Transgression , and that of Uzzah's , more like Circumstantials than this is ? and yet their Error cost them their Lives . Or , hath the Gospel-Church a greater dispensing Power in such Cases , than the Church had under the Law ? — Suppose the Jews should have changed Circumcision , or cutting off the Foreskin of th● Flesh , to the paring the Nails of their Children , or to cut off a little Skin off of the Fingers Ends ; would that have been Circumcision ? no doubt a better Circumcision than Sprinkling is Baptism . Gentlemen , will you call any Part , or Branch , or Thing that appertains to a positive Precept , a Circumstance which the Church has power to dispense with ? If you should , whither would this ●ead you ? You may after that Notion strangely curtail Christ's Institutions in other respects . Question 6. What think you of those that die in Infancy unbaptized ? You answer , Of such are the Kingdom of Heaven . Reply . So saith our blessed Saviour , but they have , say I , no Right thereto , or belong unto the Kingdom of Heaven , because sprinkled with a little Water ; nor would they have any further Right , should they be indeed baptized , since there is no Command of God for it . Quest . 7. If Children be saved whether baptized or not , what signifies Baptism ? You answer , 't is a Padg of Christ , an evident Note of Diffinction from the Children of Infidels : and as we come to the Knowledg of spiritual Things by Sense , so 't is an Evidence of a greater assurance of the Favour of God to them , being invisibly introduced into the Covenant of Grace . Reply 'T is no Badg of Christ besure , because he never gave it to them ; and if it be an evident Note of Distinction from the Children of Infidels , 't is wholly of Man's making . You know what wonderful things are ascribed to Chrism by the Papists , who use Salt , Oil and Spittle , &c. in Baptism , and to other devised Rites and Ceremonies used by them ; and I have as much ground from God's Word to believe what they say , as what you say , who affirm and prove not ; why , do you not say they are thereby made Members of Christ , Children of God , and Inheritors of the Kingdom of Heaven ? Pray , what an assurance can that give them of the Favour of God , unless he had appointed it , and imparted some spiritual Grace thereby to them ? Nay , and what Arguments do you bring to prove they thereby are introduced into the Covenant of Grace ? Can any outward Act bring or introduce People either young or old into the Covenant of Grace , if they are brought thereby into the Covenant of Grace ? I hope they shall all the saved that are baptized ( as you call it . ) I hope you are not for falling away , or that any Soul who is in the Covenant of Grace shall perish eternally . Moreover , how can they come to the knowledg of spiritual Things by Sense ? indeed in the case of Circumcision , which left a Mark in the Flesh , they might more probably understand by the sight of the Eye , those spiritual Things signified by it ; but Baptism leaves no such Mark : Nothing appears to their Senses when they come to knowledg that can have any such Tendency ; I fear rather it is a great means when they are grown up , to blind their Eyes , and cause them to think ( as many ignorant People do ) that they are made thereby Christians , and so in a saved State , and never look after the Work of Regeneration . Quest . 8. Whether have Children Faith or no , since Faith and Repentance are Prerequisites to Baptism ? Your Answer is , That you have shewed , that according to the words of the Commission , Baptizing goes before Teaching ; therefore there is not such a Prerequisiteness as some dream of . You have said so I must confess from the Commission , but have not proved it , but rather made work for Repentance , by striving to ●●vert the Order of the sacred Commission of our Saviour , &c. But say you admit Faith as pre-requisite to Baptism ; we could answer , that Children have Faith potentia , tho not in actu visibili : As an Artist when he is indisposed or asleep , is potentially an Artist , ●ho not actually . — Reply . Strange you should attempt to affirm Children have Faith potentia ! Who to●● you so ? when was thi●●●aginary Faith infused into them ? It 〈…〉 either by Nature , Art , of Grace , or else your Simily is lost . You are look'd upon indeed to be Philosophers , but this is above my Understanding , or your own 〈…〉 . But you suppose that Passage in Matth. 18. doth your business : whereas 't is evident that our Saviour speaks there of such little ones who were indeed capable to believe ; it was not such a little one as you would have baptized . We doubt not but God doth oft-times infuse Grace very early in the Souls of some very young , and calls them to believe , 〈…〉 to the knowledg 〈…〉 Truth ; but what is this to all Infants 〈…〉 ? But more fully to answer what you say about Children having Faith , take what Dr. Taylor hath wrote upon this Conceit . Whether Infants have Faith or no , is a Question ( saith he ) to be disputed by Persons that care not how much they say , and how little they prove . 1. Personal and actual Faith they have none , for they have no Acts of Understanding : and besides , how can any Man know that they have , since he never saw any Sign of it , neither was he told so by any that could tell ? 2. Some say they have imputative Faith , but then so let the Sacrament be too ; that is , if they have the Parents Faith , or the Churches , then so let Baptism be imputed also by derivation from them : and as in their Mothers Womb , and while they hung on their Mothers-Breasts , they live upon their Mothers Nourishment ; so they may upon the Baptism of their Parents , or their Mother the Church : for since Faith is necessary to the susception of Baptism , and they themselves confess it , by striving to find out new kinds of Faith to daub the matter up ; such as the Faith , such must be the Sacrament : for there is no Proportion between an actual Sacrament and an imputative Faith , this being in immediate and necessary order to●hat . And whatsoever can be said to take from the Necessity of actual Faith , all that and much more may be said to excuse from the actual susception of Baptism . The first of these Devices was that of Luther and his Scholars ; the second of 〈…〉 and his ; and yet there is a third Device which the Church of Rome teaches , and that is , that Infants have habitual Faith , but who told them so ? how can they prove it ? what Revelation or Reason teaches any such thing ? are they by this Habit so much as disposed to an actual Belief without a new Master ? Can an Infant sent into a 〈…〉 be more confident for Christ 〈…〉 when he comes to be a Man , than ●●●e had not been baptized ? are there any Acts precedent , concomitant or consequent to this pretended Habit ? This strange Invention is absolutely without Art , without Scripture , Reason or Authority , but the Men are to be excused unless there were a better . And aga●● to this purpose , pag. 242. And if any Man runs for Succour to that exploded Cresphugeton , that Infants have Faith , or any other inspired Habit of I know not what or how , we desire no more advantage in the World than that they are constrained to answer without Revelation , against Reason , common Sense , and all the Experience in the World. As to what you speak as to those young Children you mention , it proves nothing ; and some of your Stories seem childish , and do not look as if they came from Men of such pretended Ingenuity . But to close all ; We have the worst of you at the last , wherein you in a very scurrilo●s manner cast Reproach upon a great Body of Godly People ( who differ not from other Orthodox Christians in any Essentials of Salvation , no nor in Fundamentals of Church-Constitutions , save in the Point of Baptism ) and will you by reason of the Enormities of some who formerly bore the Name of Anabaptists , mentioning the old Munster Story , condemn as such all that bear that Name ? In Answer to which I ask you , whether the like Reflections might not have been cast on Christ's Apostles , because they had a Ju●●● among them ? or on the Church of the Coritthians , because if the incestuous Person ? Besides , you know not but it may be a Lie raised upon those People by the envious Papists , who have rendred Cal●● and Luther as odious as you do these Anabaptists . You would think it hard , if I should ask you what sort they were that Ralph Wallis used to expose , and fill his Carts with ? or of those Clergy-men who were Pedo-Baptists , yet were for filthy Crimes executed . To conclude , I wish that all Bitterness of Spirit was expelled , Love and Charity exercised towards all , tho in some things we may differ from one another . Queries for the Athenian Society to Answer , some of which were formerly sent to them , but were passed by in silence . 1. Whether Infants are the Subjects of Baptism . And , 2. Whether Baptism is Dipping or Sprinkling . First ; WHether there was not a twofold Covenant made with Abraham , one with his Fleshly Seed , and the other with his Spiritual Seed , signified by the Bond-Woman and the Free-Woman , and their Sons Ishmael and Isaac ? If so , I query , Whether Circumcision was an Ordinance that appertained to the Covenant of Grace , and was the Seal of it ? 1. Because 't is contradistinguished from the Covenant of Grace , or free Promise of God , Rom. 4. 2. And 't is also called a Yoke of Bondage . And , 3. 'T is said also , that he that was circumcised , was a Debter to keep the whole Law. And , 4. Because Ishmael , who was not a Child of the Covenant of Grace with Esau , and many others , yet were required to be circumcised as well as Isaac . And , 5. Since 't is positively said Faith was imputed to Abraham for Righteousness not in Circumcision , How was it imputed then , when he was circumcised , or uncircumcise●● not when he was circumcised , but when he was uncircumcised . Rom. 4. 10. Secondly ; Whether the being the Male-Children of Believers , as such , gave them right to Circumcision , or not rather the nicer positive Command of God to Abraham ; since we do not read of any other Godly Man's Seed in Abraham's days , or since , had any right thereto , but only such who were born in his House , or bought with his Mony ? Thirdly ; Whether Circumcision could be said to be the Seal of any Man's Faith save Abraham's only , seeing 't is said , he received the Sign of Circumcision , a Seal of the Righteousness of the Faith he had [ mark ] yet being uncircumcisied , that he might be the Father of all that believe ; which was the Priviledg of Abraham ●●ly : for how could Circumcision be a Seal to Children of that Faith they had before circumcised , seeing they had no Faith at all , as had Abraham their Father , they being obliged by the Law of God to be circumcised at eight days old ● Fourthly ; What is it which you conceive Circumcision did , or Baptism doth seal to Children , or make sure ; since a Seal usually makes firm all the Blessings or Priviledges contained in that Covenant 't is prefix'd to ? Doubtless if the Fleshly Seed of Believers , as such , are in the Covenant of Grace , and have the Seal of it , they shall be saved ; because we are agreed , that the Covenant of Grace is well ordered in all things , and sure , there is no final falling , therefore how should any of them miss of eternal Life ? and yet we see many of them prove wicked and ungodly , and so live and die . If you say it seals only the external Part and Priviledges of the Covenant of Grace : Fifthly ; I demand to know what those External Priviledges are , seeing they are denied the Sacrament of the Lord's-Supper , and all other External Rites whatsoever ? if you say when they believe that shall partake of 〈…〉 Blessings ; so , say I , shall the 〈…〉 believers as well as they . Sixthly ; If the Fleshly Seed , or Children of believing Gentiles , as such , are to be accounted the Seed of Abraham ; I query , Whether they are his Natural Seed , or his Spiritual Seed ? if not his Natural Seed , nor his Spiritual Seed , what right can they have to Baptism , or Church-Membership , from any Covenant-Transactions God made with Abraham ? — Seventhly ; Whether those different grounds upon which the Right of Infant-Baptism is pretended by the Fathers of old , and the Modern Divines , doth well agree with an Institution that is a meer positive Rite , depending wholly on the Will of the Legislator , doth not give just cause to all to question its Authority ? 1. Some Pedo-Baptists asserted , It took away Original Sin , and such who denied it were anathematized . 2. Some affirm , That Children are in the Covenent ; and being the Seed of Believers , are federally Holy , therefore ought to be Baptized . 3. Another so●● of Pedo Baptists say , They ought to be Bapt●●● , by virtue of their Parents Faith. 4. Others affirm , They have Faith themselves , and are Disciples , and therefore must be baptized . 5. Another sort Baptize them upon the Faith of the●● Sureti● 6. And 〈…〉 of Pedo Baptists say , It 〈…〉 Power and Authori●● 7. 〈…〉 that , 〈…〉 affirm ▪ 〈…〉 the Word 〈…〉 God 〈…〉 Institution , the 〈…〉 divided and 〈…〉 themselves . Eighthly ; Is it not an evil thing , and very absurd for any to say ▪ Baptism is a Symbol of present Regeneration , and yet apply it to Babes , in whom nothing of the things signified thereby doth or can appear ? And also to say , I Baptize thee in the Name , &c. when indeed he doth not Baptize , but only Rantize the Child ? and to say Baptism is a lively Figure of Christ's Death , Burial , and Resurrection , and yet only sprinkle or pour a little Water upon the Face of the Child ? Ninthly ; Whether that can be an Ordinance of Christ , for which there is neither Command nor Example in all the Word of God , no●●● Promise ●●de to such who do it , nor Th●●●s denounced on such who neglect it or do it 〈◊〉 ? For though there are both Promises made to Believers Baptized , and Threa●● denounced on such who neglect it , yet where are there any such in respect of Infant-Baptism ? Tenthly ; Whether a Pagan , or Indian , who should attain to the knowledg of the Greek Tongue , or of the English , or any other Tongue into which the Original should be translated , by reading over the New Testament a thousand times he could ever find Infants ought to be Baptized ; if not , how doth it appear the Faith of People about Pedo-Baptism stands in the Power of God , and knowledg of his Word , and not rather in the Wisdom of Men , who having endeavoured , with all the Art and Cunning they can , to draw pretended Consequences for it , tho after all they do not naturally and genuinely follow 〈…〉 the Premises to which they refer ? 〈◊〉 ; Whether Christ having 〈◊〉 the Qualifications ●● such as 〈◊〉 Baptized , viz. actual Repentance , 〈…〉 and the Answer of a good Consci 〈…〉 ▪ doth not thereby exclude all those 〈…〉 not capable of those Qualifications ? 〈◊〉 ; Whether it doth not reflect up●● the Care , Wisdom , and Faithfulness of Jesus Christ , who as a Son over his own House , exceeded the Care and Faithfulness of Moses , to affirm , Infants ought to be Baptized , and yet it cannot be found in all the Ne● 〈◊〉 an it be 〈…〉 should be a Gospe●● recept , nay , a 〈◊〉 , and yet Christ speak nothing of it ? or could it be in the Commission , and yet the Apostlet never to mention it , but contrariwise , require Faith●●● all they admitted to Baptism ? Paul says , He declared the whole Counsel of God , and said nothing of it in any of his Epistles , nor any where else . How many thousands of Children were born to baptized ●●●ievers , from the time of Christ's Ascension , to the time John ●●●●e the Revelations , but not one word of 〈…〉 one Child Baptized ? Thirteen ; Whether in matter of positive Right , such as Baptism is , we ought not ●● keep expresly and punctually to the Revelation of the Will of the Law-giver ? Fourteen ; Whether the Baptism of Infants be not a dangerous 〈◊〉 since it tends to deceive and blind the Ey●● of poor ignorant People , who think they are thereby made Christians , and so never look after Regeneration , nor true Baptism , which represents or signifies that inward Work of Grace upon the Heart ? Fifteen ; Whether the Ancient Church , who gave the Lord's Supper to Infants , as well as Baptism , might n●●●e allowed as well to do the one as the other , since Faith and Holy Habits are as much required in those who are to be Baptized , as in such who come to the Lord's Table ? And all such in the Apostolick Church , who were Baptized , were immediately admitted to break Bread , &c. And also the Arguments taken from the Covenant , and because said to be Holy , and to belong to the Kingdom of Heaven , are as strong for them to receive the Lord's Supper , there being no Command nor Example for either , and human Tradition carrying it equally for both for several Centuries . Sixteen ; Whether Nadab , Abih● , and 〈◊〉 Transgressions were not as much Circumstantials , and so as small Errors , as to alter Dipping in ●o Sprinkling ; and from an understanding Believer , to a poor ignorant Babe ? And whether to allow the Church a Power to make such Alterations , be not dangerous ? see R●● , 22. And doth 〈…〉 open a Door to other innovations ? Seventeen ; Whether there is any just Cause for Men to vilify and reproach the People called Anabaptists , for their baprizing Believers , and denying infants to be Subjects thereof , seeing they have the plain and direct Word of God to warrant their practice , i. e. not only the Commission , but also the continual usage of the Apostles and Ministers of the Gospel all along in the New Testament , who Baptized none but such who made profession of their Faith ? And the Ch●●●● of England also saith , Faith and Repentance . are required of such who are to be Baptized . We ●●●e not Baptize our Children , because we cannot find it written ; 't is from the holy Fear of God , lest we should offend and sin against him , by adding 〈◊〉 his Word . Eighteen ; What should be the reason that our faithful Translators of the Bible should leave the Greek word Baptism , or Baptisma , and not turn it into English , seeing the Dutch have not done so , but contrariwise translate , for John the Baptist , John the Dooper ; and for he Baptized , he dooped , or dipped them ? Nineteen ; Whether those who translate out of one Language into another , ought not to translate every word into the same Language into which they turn it , and not leave any word in the same Original Tongue , which the People understand not , and for whose sakes they undertook that Work ; and not to translate every word , but also to give the right , literal , genuine and proper signification of each word , and not the remote , improper , or collateral signification of it ? Which if our Translators of the Bible had so done , I query whether the Doubt among the Unlearned , concerning what the word Baptisma signifies , 〈…〉 ? Twenty ; Seeing the Greek Church uses Immersion & not Aspersion ▪ may it not be look'd upon as a great Argument against Sprinkling , especially seeing they disown the Baptism of the Latin Church , beca●●● they use Sprinkling ; for doubtless the Greeks best knew the genuine and proper signification of that word , that Tongue being their own natural Language in which the New Testament was wrote ? 21. Whether if a Minister should administer the Lord's Supper in one kind only and so doing , it cannot answer the great Design of Christ the Law-giver , i. e. the breaking of his Body , and shedding of his Blood , would not prophane that Holy Institution ? If so , whether such , who instead of dipping the whole Body , do but sprinkle or pour a little Water on the Face , do not also prophane the holy Sacrament of Baptism , since it is not so done to represent in a lively Figure the Death , Burial and Resurrection of Christ , with our Death unto Sin , and vivification unto newness of Life ? Rom. ● . Col. 2. 11 , 12. 22. Whether all such who have only been sprinkled , ought not to be deemed Unbaptized Persons , since Aspersion is not Immersion , or Rantizing not Baptizing ? for though the Greek word Baptizo , in a remote and improper sense may signify to wash , yet , as the Learned confess , it is such a washing as is done by dipping , swilling , or plunging the Person or Thing all over in the Water . 23. Since you say Children have Faith potentia : I query , Whether Unbelievers , and all ungodly Persons , have ▪ not also the like Faith potentia as well as Children , and so the same Right to Baptism ? We grant they may have Faith hereafter ; what tho ? There is one Assertion and Argument laid down by you , that I omitted in my Answer ; which as it is New , so it must needs expose you , viz. If God be pleased to radiate or shine upon the Souls of Children in Heaven , and they do behold the Face of God , as our Saviour says ; then it follows that they have Faith in Heaven , and why not on Earth ? see Heb. 11. 27. These are your very words ▪ 〈…〉 Reply ; I had thought that in Heaven the Faith of the Adult ceases , i. e. the strong and saving Faith of Believers : Doth not the Apostle say , Then we come to receive the End of our Faith ? And is not Faith turned there into Vision ? Is not Faith the Evidence of Things not seen , and the Substance of Things hoped for ? Heb. 11. 〈…〉 . Divines say , Faith , Hope , &c. cease then , and that 't is only Love that continues . What is it they have not received in Heaven , which they trust in God for ? Nor is your Conclusion good , Had they Faith there , they may have it here . The Text you cite , Heb. 11. 27. refers to that Faith Moses had on Earth , who saw him that was Invisible . God seems so to us here ; but what a sight we shall have of him in Heaven , we know not . Doth not the Apostle say , we shall behold Face to Face ; and the pure in Heart shall see God ? Shall that be such a sight that Moses had whilst on Earth ? Questions relating to the Fathers , with respect t●●●e Controversy about Inf●●-Baptism . First ; WHat reason can be given why Nazianzen , an eminent Greek Father , should counsel the deferring the Baptism of Infants , until the third or fourth Year of their Age , ( except in danger of Death ) , if it were in Nazianzen's Time , as some suppose it-was , the Opinion of the whole Church , as also his own , that Infants , by an Apostolical Tradition , were to be baptized as such , that is , as soon as born ? Secondly ; Whether all the Fathers of the third and fourth Century , both of the Greek and Latin Church , who have wrote any thing abou●●●nfant-Baptism , do not unanimously give this as the Reason why Infants should be Baptized , viz. the washing away Original Sin , or the putting them into a Capacity of Salvation ; and some of them , p●●ticularly St. Austin , sentencing Infants to ●●ernal Damnation if not Baptized ? Thirdly ; If so , Whether the Fathers might not be mistaken in the Right of Infants to Baptism , as well as 〈…〉 the Judgment of most Protestants they are , in the Reason why they should be Baptized ? Four other Queries . 1. WHether God hath allowed or enjoined Parents to bring their ●●ttle ●●bes , of two or ten days old , into a Covenant with him by Baptism , since 't is nor to be found in the Sc●●●●ure he either hath allowed or enjoined them so to do ? 2. If it cannot be proved he hath required any such thing at their Hands , Whether that Covenant can be said to b●nd their Consciences when they come to ●ge , especially since they gave no Consent to it , no● were capable so to do ? 3. If this pretended Covenant was not of God's Appointment , I query , how these Children who refuse to agree to the said Covenant when at Age , can thereby be guilty , 1. Of rejecting Christ , 2. Of renouncing the Blessings of the Gospel , 3. And that 't is Rebellion continued against their Maker , 4. That 't is Ingratitude and ●●jury to their Redeemer , 5. Gross Injustice to their Parents , 6 , That 't is self-killing Crueltie to their own Souls , 7. And a damning Sin ? 4. I query , whether this be good Divinity , not rather a strange Doctrine ? And whether unwarrantable Articles of Faith , taken out of the Jewish Talmud , or . Turkish Alcoran , may not by as good Authority be put into a Christian Catechism , as such Assertions as these ▪ Four Queries sent by another Hand to the Athenian Society . Gentlemen , I Humbly conceive , that no Man knoweth what is a Duty but by the Scriptures : And since Pedo-Baptism cannot be proved by the Word of God , as every Man may know , and is generally acknowledged by the most Learned Assertors of that Practice ; it therefore plainly followeth , in my Judgment , that Infant-Baptism is no Ordinance of God's Appointment , but an Innovation . I therefore feriously query ; I. WHeth●●●radition ; Jewish Talmuds , the Opinion of private Doctors ▪ Schoolmen , &c. be a sufficient Warrant for the Churches to establish such a Practice , that hath neither Precept nor Example in the Holy Scriptures ? II. Since the pretended Foundation of Infant-Baptism , ( viz. its absolute necessity to Salvation ) proving ●o be a Mistake of the Text , John 3. 5. as is generally acknowledged by Protestants , Whether the Structure ought not to fall with it , as it did in the Case of giving the Child the Eucharist ? III. Whether the Faith of the Parent , or Gossip on the Child's behalf , be required of God , or will be imputed to the Child by God ? If not , why ventured on , and not rather a waiting for Faith in the Subject , as required in Holy Writ , by the Apostles and Primitive Churches , and seemingly by the Church of England in her Cate●●●sm ? IV. Whether the Church hath a good Warrant that will justify her before God , in changing the Mode from Dipping to Sprinkling ? and whether that Alteration doth so well answer the Design of the Holy God , as that Ceremony which himself appointed ? Gentlemen , I knew nothing of that Gentleman's Animadversions , or that he , or any Body el●● intended to take notice of your Mercury , till I had wrote what I intended to say , tho when it was too late I saw it . POSTSCRIPT . Containing some Remarks upon the Athenian Mercury , Vol. 4. Numb . 18. published Saturday , Novemb. 28. 1691. Gentlemen , JUST as my Answer to your first Mercury about Infant-Baptism was finished , and almost printed off , your second Paper on the same Subject came to my Hand : And tho I was not concerned in the Paper called , Animadversions on your other Mercury ; yet , till a further Answer is prepared , I shall make some Reflections upon what you have said in your pretended Reply to that Gentleman , &c. 1. Sirs , You go too fast to conclude , you by that Paper understand wherein our strength lies , as ( by this time ) you may perceive , nor don 't conclude you have it all yet . 2. What you say about your pretended Proof of Infant-Baptism , from that unscriptural Tradition or Custom among the Jews of proselyting whole Families to the Jewish Religion by Baptism , you may see fully answered before I saw your last Mercury . Have you proved that Custom among them was Jure Divino ? or , if so , that it remained and was continued by Christ ? Secondly ; What you have said about Baptism , being the proper Antitype of Circumcision , is also answered : Nor does what you speak of Types and Antitypes , not agreeing in every thing , help you . Have not we shewed that the proper Antitype of Circumcision in the Flesh is that of the Heart ? Thirdly ; As to your Logical Argument , ●● viz. An Ordinance once enjoined , and never repealed , is always in force ; but the Ordinance of Childrens incovenanting , was once in the Old Testament enjoined , and was never repealed . Ergo ) . We answer , If the Ordinance of Children incovenanting ▪ under the Law , was Circumcision , that Ordinance is repealed ; Is no● Circumcision repealed ? 2. If you say notwithstanding , Children of the Flesh , or the natural Seed , being once in the Covenant , and never cast out , ( by reason that Law or Covenant , for their incovenanting being not repealed ) is always in force . Reply 1. That the Old or first Covenant , for their incovenanting is repealed is plain ; he took away the first , that he might establish the second . 2. Also 't is said , that Hagar and her Son are cast our , viz. the legal Covenant , and fleshly Seed , and no new Law is added to bring them into the Gospel-Church by Baptism , i. e. the fleshly or natural Seed , as such . Now is the Ax laid to the Root of the Trees . Fourthly ; Your citing Heb. 8. and Jer. 31. to shew what Baptism seals to Infants , proves nothing . We deny not , but all who are actually in the New Covenant , viz. by Faith ingra●ted into Christ , have right to Remission and Salvation ; and that that Covenant secures and preserves them to Eternal Life ; therefore the Children of Believers as such , are not in it : And if they are no otherwise in it than conditionally , that is , if they repent , believe , &c. I ask you what Priviledg that is , more than what the Children of Heathens and Infidels have ? 〈◊〉 if they believe and repent , shall they not have the same Blessings & Priviledges of the Covenant also ? As to the Adult Professors , we say , if they fall finally away , it shews they never indeed were in the Covenant of Grace . As to Adult true Believers , the Holy Spirit seals Remission and Salvation to them , and they shall be saved : a sign of what is actually in them , is held forth in Baptism , there being nothing signified by that Ordinance as to a Death unto Sin , but what they experienced wrought on their Souls before Baptized ; tho , 't is true , they thereby , for the time to come , covenant to walk in newness of Life . Fifthly ; As touching the great Commission , Mat. 28. where you urge Baptizing goes before Teaching , we have fully answered you in the precedent Reply ; we prove , there is a Teaching goes before Baptism , and yet also a Teaching after . Why do you attempt to blind the Eyes of the unwary Reader ? Sixthly ; To what purpose do you mention Jairus's Daughter ? do we deny but that the Parents Faith and Prayer , may procure outward Blessings , nay , and spiritual Ones too ; and as much perhaps for their poor carnal Neighbours and Friends ? My Servant Job shall pray for you . The fervent Prayer of a Righteous Man availeth much , but it doth not give Right to their Friends or Children to Baptism . Seventhly ; As to your Syriac Translation , that the Jaylor and all the Sons of his House were Baptized : I argue , All his Sons , no doubt , were grown up to Age , because 't is said , he believed , with all his House . If he had Sons grown up , and yet did not believe , then , by your Argument , Unbelievers may be Baptized ; but to this see our Answer . Eighthly ; As to your proof from that Passage , i. e. Suffer little Children to come unto me . Take the words definitely or indefinitely , it proves nothing for you ; for Christ Baptized no Child , for with his own Hands he Baptized no Person at all ; Joh. 4. 1 , 2. 't was to lay his Hands upon them , not to Baptize them . Moreover , I have before told you , those little Ones Mark 9. 42. were Adult , Whosoever shall offend one of these little Ones that believe in me : I affirm , our Saviour speaks only of such little Ones as were grown up to such Age , as in very deed did believe in him , and not Babes of two or ten day● old . But , you say , we would have no Children proselyted , but such as Timothy , &c. To which you answer , That according to the Original , those Children that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word we have shewed signifies any common coming , ( and may be such who come in their Parents Arms ) . Let Babes come to Christ this way or that , he baptized none of them : I may infer as well , because little Children come or were brought to Christ , and of such are the Kingdom of Heaven ; therefore they may partake of the Lord's Supper , as you infer they may be Baptized . Ninthly ; Tho the Gospel did not spread into all Nations , &c. yet sure you conclude all were to be baptized in all Nations wheresoever the Gospel did come , or was preached ; or else , as we say , none in those Nations , but such who were made Disciples , i. e. did believe and repent : for if but some in those Nations ●here the Gospel comes , were to be Baptized , and not all , and yet more ought so to be ; then such who are discipled first : Pray ▪ who are they , or how shall we know them to be included in the Commission ? For , as Mr. Baxter saith , If we have it not here , where have we it ? this being the great Rule or Charter of the Church for this Rite , unto which we ought to adhere in this Matter . Tenthly ; What signifies what some of the Ancient Fathers believed , i. e. That Federal Holiness of Parents made Children Candidates for Baptism ? They said , other things too that you decry as well as we , many Errors being early let into the Church : Besides , we have Tertullian against Tertullian , or one Father against another , which is ground enough to believe you abuse Tertullian , or to doubt of the truth of your History . Eleventhly ; You ask whether Children have not as much right to their Baptism as that of Adult Females ? for 't is no where said , she that believeth , and is baptized ; where have we one Instance of Female-Baptism ? Reply . We ak you whether Male and Female is not intended in Mark 16. 16. he or she ? and so John 3. 3. Unless a Man be bor● again ; the Woman is included ; or , have Women no Souls ? Did you never read of the Figure Sylepsis , or Conceptio , that comprehends the less worthy under the more worthy , indignioris sub dign●ore ? as for Example , ●uid tu & soror facitis , 〈…〉 & mater miseri ; perimus●●● & uxor qui ad●●stis testes estote ? and it 's no less true in Divinity ; see that full and never to be baffled place , 1 Cor. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They two shall be one Flesh . See Gen. 5. 2. And he called their Name Adam . Moreover , do we not read Women were made Disciples as well as Men , and so had the same right to Baptism from the Commission . But to detect your Ignorance of the Scripture , pray see Acts 8. 12. When they believed Philip , preaching the things concerning the Kingdom of God , and the Name of Jesus Christ , they were baptized both ●●n and Women . Also Acts 16. 15. 't is said Lydia was baptized ; I thought she had been a Woman . Gentlemen , you shew you are but younger Brethren , and will do t●●● edobaptists no Service ; shew such a Proof for the Baptism of Infants , and your work is done . But tho Children lose no spiritual Right by Christ's coming , yet they may lose some Legal Rites . As Ministers Sons now are not born to the Ministry●●s they were under the Law as well as their Fleshly Seed had right , as such , to their Jewish Church Membership . Furthermore ; because Believers are made holy by the Operations of the Spirit , are all their Children made holy in like manner also ? Blush for Christ's sake ! The Blessing of Abraham Sirs , only comes upon the Gentiles through Faith , not by natural Generation , as you imagine : As the Blessing runs to the Parents , viz. through Faith , so to their Children ; they must believe also if they would be the Children of the Promise , or Spiritual Seed of Abraham , Gal. 3. ult . Twelfthly ; As touching what you say further , as to universal Consent of the Antient Churches , it proves nothing . Should we believe your Histories , as firmly as we do believe there was an Alexander the Great , or a Cato , &c. if there is no Infant-Baptism in the Scripture , 't is utterly gone : ●●t we challenge you to shew from Authentick History , that one Infant was baptized in the first or second Centuries , which we are not able to disprove by as good Authority . Thirteen ; If ●here was not a Congregation called Anabapti●●● ●ill 300 Years a●●● Christ , it signifies nothing , as we have shewed . Moreover , we affirm , that all the Apostolical Primitive Churches were Baptists , i. e. such who only baptized Believers , and so continued till the Apostacy . See our further Answer of this to your first Mercury . We can prove there was a Testimony born against Infant-Baptism before 380 Years after Christ ; nay , before the end of the third Century . See Tertul. in his Book de Baptismo ▪ c. 18. who opposed Infant-Baptism , 1. From the mistake of that Text , Mat. 19. 14. Suffer little Children to come unto me ; the Lord saith , says he , do not forbid them to come unto me ; let them come therefore when they grow elder , when they learn , when they are taught why they come ; let them be made Christians when they can know Christ . He adds six Arguments more ; and to confirm this Testimony of Tertullian , see Dr. Barlow ; saith he , Tertullian dislikes and condemns Infant-Baptism as unwarrantable and irrational . Daillé also saith , that Tertullian was of an Opinion , that Infants were not to be baptized ; the like say divers others , as Mr. Danvers shews , which his Opposers could not refute . So that it appears you are ignorant both of Scripture and History too , and do but abuse your selves and the World also in this matter . Gentlemen , you were better give over , than a-fresh to blow up ●●● Fire and Coal of Contention . You mistake in your third Column , we are not to prove a Negative , i. e. That no Infant was baptized in those Churche● you must prove they were . Fourteen ; Your Reply about our Saviour's not being baptized till thirty Years old , it was because he was a Jew , and proselyted Heathens were only baptized when young , is a Fig ▪ leaf , still insisting upon the old Jewish Custom ; to which we have given you a full Answer . Fifteen ; What you say about dipping , and mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that Authors shew that it signifies only a bare and slight washing , and that plunging and washing are very distinct : This word comes from the same Verb you say signifies to dip or plunge . And whereas you hint , that Beza would have us baptize them , but not drown them ; you are resolved to prevent that danger , who only sprinkle or rantize them . I affirm , Dipping or plunging all learned in the Greek Tongue , and Criticks , do generally assert , is the literal , proper and genuine Signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and if it any where refers to washing , 't is to such a washing as is done by dipping or swilling in the Water : all sorts of washing are not distinct from dipping ; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to baptize , is to wash , unless it be such a washing as is by dipping , we deny : is it not the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? also the Septuagint do render the word Tabal by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and which all Translators , saith a good Author , both Latin , Dutch , Italian , French and English , do translate to dip , and always signifies to dip , as 2 Kings 5. 14 , &c. Grotius saith it signifies to dip over Head and Ears . Pasor , an Immersion , Dipping , or Submersion . Leigh in his Critica Sacra saith , its native and proper Signification is to dip into the Water , or to plunge under the Water ; and that it is taken from a Diers Fat , and not a bare Washing only : See Casaubon , Bucan , Bullinger , Zanchy , Beza , &c. To close ; have we not cause to affirm you reproach us , to say our Ring-Leaders come to ill Deaths ? What signifies your Story of John Bocold of Leyden , and as if Erasmus , &c. had an ill Opinion of the Anabaptists of his time , does it follow you may vilify the Baptists of these times from thence ? they might hold some Errors , and so may some so called now adays , as well as some Pedo-Baptists , who are Papists , Arians , Antitrinitarians , Socinians , and what not ; and some of them debauched Livers , and made as shameful Ends ; these things cannot be unknown to you , but how base it is in you thus to write , let all sober Men judg . Your pretended Zeal will not acquit you from a slanderous Tongue , and speaking Evil of them you know not . Are not the Papists Pedobaptists , and some of the first and chief Assertors of it , and what an erronious Crew are they ? do you think we cannot parallel John of Leyden amongst some of the Pedobaptists . Were those Stories true of him and others ? — are there not some bad Men of every Perswasion as well as good ? I exhort you to consider what account you will be able to give , for asserting Babies Rantism , or Infants Sprinkling , since 't is not commanded of God , &c. in the dreadful Day of Judgment : or how dare you affirm we disturb the Church of Christ with false Doctrine , who assert , Believers only are the Subjects of Christ's true Baptism , and that Baptism is Immersion , i. e. Dipping , since both lies so plain in the Word of God ? We fear not our appearing upon this account at Christ's Tribunal : And for all your great Confidence , your Practice we do●●t not in the least will be foun● to be no Truth of the Gospel , but an unwarrantable Tradition . What tho Sir Tho. More , a Papist , was glad he had not proselyted Persons to his youthful Errors ; must we therefore be afraid to promulgate a positive Truth of Christ ? Is it not said , This Sect is every-where spoken against ? If you had called for Syllogistical Arguments , you might have had them , but you ask for Queries ; you may have Logical Arguments enow if you please , but you had better desist . To conclude with your Postscript . I Can't see Mr. Eliot has done the Pedo-Baptists any Service , or that any Honour redounds to him for that Work of his . How in the Gospel-Church-State , the Promise runs to Believers and their Children or Off-spring , we ●●ve shewed ; And that Babes of two or ten Days old , are or can be said to be Disciples , is without proof , and irrational . What though they may belong to the Kingdom of Heaven , or be saved , Baptism is of a meer positive Right ; that Argument , I tell you again , will admit them to the Sacrament of the Lord's Supper , as well as to Baptism . And as for Antiquity , we deny not but that it was received by divers as an Apostolical Tradition , a little time before Nazianzen or Austin ; yet that it was preached as necessary to Salvation , before Austin did it , you can't prove , though we ●eny not but 't was practised before Austin's Days . See Dr. Taylor , Lib. Proph. p. 237. And the truth of the Business is , ( saith he ) as there was no Command of Scripture to oblige Children to the susception of it ; So the necessity of Pedo-Baptism was not determined in the Church till the Canon that was made in the Milevetan Council , a Provincial in Africa , never till then . I g●●nt , ( saith he ) it was practised in Africa before that time , and they , or some of them , thought well of it ; and though that is no Argument for us to think ▪ so , yet none of them did ever pretend it to be necessary , nor to have been a Precept of the Gospel . St. Austin was the first that ever preached it to be necessary ; and it was in his Heat and Anger against Pelagius , who had so warm'd and chased him , that made him innovate herein . Thus far the Doctor . As to Clemens , Ireneus , &c. you make such a stir about , is contradicted by History . Clemens asserts who are the right Subjects ; and in what order they ought , after due Examinations and Instructions , to be baptized . See Jacob Merningus , in his History of Baptism , p. 2. upon Cent. 2. p. 209. out of Clem. Epist . 3. also Dutch Martyrology . Ignatius , in his Discourse about Baptism , asserts , That it ought to be accompanied with Faith , Love and Patience , after preaching ; see H. Montanus , p. 45. and Jacob Dubois , p. 16 , to 22. and Dutch Martyrology , where Ign●●ius's Letters are mentioned to Polycarp Traliensis , and to them of Philadelphia . All that we can find of Ireneus , is , Lib. 2. cap. 39. adv . Haeres . That Christ did fanctify every Age by his own susception of it , and similitude to it , all , I say , who by him are born again to God. In all which is no word of Infant-Baptism : Unless you wiredraw Consequences from his words , as you do from the Scripture , to support a tottering Structure , built on a false Foundation . That Ireneus , or any other but Origen's Testimony was in the case , You have Dr. Taylor , in his Dissuasive against Popery , p. 1. 18. printed 1667 , one of his last Pieces , saying thus , viz. That there is a Tradition to baptize Infants , relies but upon two Witnesses , Origen and Austin ; and the latter having received it from the former , it relies upon a single Testimony , which is but a pitiful Argument to prove a Tradition Apostolical : He is the first that spoke it , but Tertullian , that was before him , seems to speak against it , which he would not have done , if it had been a Tradition Apostolical ; And that it was not so , is but too certain , if there be any Truth in the words of Ludov. Vives , saying , That anciently none were Baptized , but Persons of riper Age. And as to Origen's Works , there is cause to question , whether they are to be regarded : for Mr. Perkins and others doubt about them , because no Greek Copies thereof are extant . And Dr. Taylor saith , that many of his Works are Corrupt a●● Erroneous , particularly in the Point of Baptism , and fell into ill Hands , &c. To conclude , the Learned Curcelaeus , Instit . lib. 1. cap. 12. thus saith , Poedobaptismus duobus primis à Christa nato saeculis fuit incognitus , &c. Pedo-Baptism was unknown in the two first Ages after the Birth of Christ , but in the 3d and 4th it was approved of by a few ; in the 5th and the following Ages , it began to be generally received . And therefore ( as afterward he saith ) this Rite is indeed observed by us as an ancient Custom , but not as an Apostolical Tradition . The same Author , De peccato Originis , Numb . 56. saith , Morem Infantes baptizandi non coepisse ante tertium à Christa nato saeculum , &c. That the Custom of Baptizing Infants , did not begin till the 3d Age after Christ ; but in the two former , no footstep of it doth appear . And afterward , ( saith he ) Sine ipsius [ Christi ] mandato introducta est . It was introduced without the Command of Christ . Now let the Reader consider , if our Authority is not greater than the bare Testimony of Zuinglius , a● late prejudiced Writer . An Appendix to the Answer to two Athenian Mercuries , concerning Infant-Baptism , containing divers Syllogistical Arguments to disprove Pedo-Baptism , and to prove the Baptism of Believers . Gentlemen , SInce you desire Syllogisms , I have gratified you therein . Arg. 1. If none are to be baptized by the Authority of the great Commission of our Blessed Saviour , Matth. 28. but such who are first made Disciples by being taught ; than Infants , who are not capable to be taught , ought not to be baptized . But none are to be baptized by the Authority of the great Commission of our Blessed Saviour , but such who are first made Disciples by Teaching ▪ Ergo , Little Babes ought not to be baptized . Arg. 2. If Infant-Baptism was never instituted ; commanded , or appointed of God , Infants ought not to be baptized . But Infant-Baptism was never instituted , commanded , or appointed of God. Ergo , They ought not to be baptized . As to the Major ; If one thing ma●●● practised as an Ordinance without an Institution or Command of God , another thing may also ; so any Innovation may be let into the Church . As to the Minor ; If there is an Institution for it , &c. 't is either contained in the great Commission , Matth. 28. Mark 16. or somewhere else . But 't is not to be found in the Commission , nor any where else . Ergo. The Major none will deny . The Minor I prove thus . None are to be baptized by virtue of the Commission , but such who are discipled by the Word , as I said before , and so the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies . If any should say , Christ commanded his Disciples to baptize all Nations , and Infants are part of Nations , therefore are to be baptized . I answer ; Arg. 3. If all Nations , or any in the Nations ought to be baptized before discipled ; then Turks , Pagans , Unbelievers and their Children may be baptized , because they are a great part of the Nations . But Turks , Pagans and Unbelievers , and their Children , ought not to be baptized . Ergo. Besides that , Teaching ( by the Authority of the Commission ) must go before Baptizing , we have proved ; which generally all Learned Men do assert : if the Institution is to b●●ound any where else , they must shew the Place . Arg. 4. Faith and Repentance are required of all that ought to be baptized . Infants are not required to believe and repent , nor are they capable so to do . Ergo , Infants ought not to be baptized . The Major is clear , Acts 2 , 8 , 10 , 16 Chapters ; and 't is also asserted by the Church of England . What is required of Persons to be baptized ? that 's the Question . The Answer is , Repentance , whereby they forsake Sin ; and Faith , whereby they stedfastly believe the Promise of God made to them in that Sacrament . The Minor cannot be denied . Arg. 5. That Practice that tends not to the Glory of God , nor to the Profit of the Child , when done , nor in after-times when grown up , but may prove hurtful and of a dangerous Nature to him , cannot be a Truth of God. But the Practice of Infant-Baptism tends not to the Glory of God , nor to the Profit of the Child when baptized , nor in after-times when grown up , but may prove hurtful and of a dangerous Nature to him . Ergo. See Levit. 10. 1 , 2. where Moses told Aaron , because his Sons had done that which God commanded them not , that God would be sanctified by all that drew near unto him ; intimating , that such who did that which God commanded not , did not sanctify or glorify God therein . Can God be glorified by Man's Disobedience , or by adding to his Word ; by doing that which God hath not required ? Matth. 16. 9. In vain do you worship me , teaching for Doctrine the Commandments of Men : and that that Practice doth profit the Child , none can prove from God's Word : And in after-times when grown up , it may cause the Person to think he was thereby made a Christian , &c. and brought into the Covenant of ▪ Grace , and had it sealed to him , nay , thereby regenerated , for so these Gentlemen in their Mercury , Decemb. 26. plainly intimate , and that Infants are thereby ingrafted also into Christ's Church . Sure all understanding Men know Baptism of Believers is not called Regeneration , but only metonymically , it being a Figure of Regeneration . But they ignorantly affirm also , that Infants then ▪ have a federal Holiness ; as if this imagined Holiness comes in by the Child's Covenant in Baptism , which may prove hurtful and dangerous to them , and cause them to think Baptism confers Grace , which is a great Error . How can Water , saith Mr. Charnock , an external thing , work upon the Soul physically ? Nor can it , saith he , be proved , that ever the Spirit of God is tied by any Promise , to apply himself to the Soul in a gracious Operation , when Water is applied to the Body : If it were so , then all that were baptized were regenerated , then all that were baptized should be saved , or else the Doctrine of Perseverance falls to the Ground . Some indeed , says he , say , that Regeration is conferred in Baptism upon the Elect , and exerts it self afterwards in Conversion . But how so active a Principle as a spiritual Life should lie dead and asleep so many Years , &c. is not easily conceived . On Regen . p. 75. Arg. 6. If the Church of England says , that Faith and Repentance are required of all that ought to be baptized , and in so saying , speak truly , and yet Infants can't perform those things ; then Infants ought not to be baptized . But the Church of England says , that Faith and Repentance are required of all such , &c. and speak truly , and yet Infants cannot perform these things . Ergo , Infants ought not to be baptized . Object . If it be objected , That they affirm they do perform it by their Sureties . Answ. If Suretiship for Children in Baptism is not required of God , and the Sureties do not , cannot perform those things for the Child : then Suretiship is not of God , and so signifies nothing , but is an unlawful and sinful Undertaking . But Suretiship in Childrens / Baptism is not required of God , and they do not , cannot perform what they promise . Ergo. Do they , or can they cause the Child to forsake the Devil and all his Works , the Pomps and Vanities of this wicked World , and all the sinful Lusts of the Flesh ? In a Word ; Can they make the Child or Children to repent and truly believe in Jesus Christ ? for these are the things they promise for them , and in their Name . Alas , they want Power to do it for themselves , and how then should they do it for others ? Besides , we see they never mind nor regard their Covenant in the Case : and will not God one Day say , Who has required these things at your Hands ? Arg. 7. If there be no Precedent in the Scripture , ( as there is no Precept ) that any Infant was baptized , then Infants ought not to be baptized . But there is no Precedent that any Infant was baptized in the Scripture . Ergo. If there is any Precedent or Example in Scripture that any Infant was baptized , let them shew us where we may find it . Erasmus saith , 'T is no where expressed in the Apostolical Writings , that they baptized Children . Union of the Church , and on Rom. 6. Calvin saith , It is no where expressed by the Evangelists , that any one Infant was baptized by the Apostles ▪ Instit . c. 16. Book 4. Ludovicus Vives saith , None of old were wont to be baptized but in grown Age , and who desired and understood what it was . Vide Ludov. The Magd●burgenses say , That concerning the baptizing the Adult , both Jews and Gentiles , we have sufficient Proof from Acts 2 , 8 , 10 , 16 Chapters ; but as to the baptizing of Infants , they can meet with no Example in Scripture . Magdeb. Cent. l. 2. p. 469. Dr. Taylor saith , It is against the perpetual Analogy of Christ's Doctrine to baptize Infants : For besides that Christ never gave any Precept to baptize them , nor eyer himself nor his Apostles ( that appears ) did baptize any of them : All that either he or his Apostles said concerning it , requires such previous Dispositions of Baptism , of which Infants are not capable , viz. Faith and Repentance . Lib. Proph. p. 239. Arg. 8. If whatsoever which is necessary to Faith and Practice is left in the Holy Scripture , that being a compleat and perfect Rule , and yet Infant-Baptism is not contained or to be found therein , then Infant-Baptism is not of God. But whatever is necessary to Faith and Practice , is contained in the Holy Scriptures , &c. but Infant-Baptism is not to be found therein . Ergo. That the Scripture is a perfect Rule , &c. we have the Consent of all the Ancient Fathers and Modern Divines . Athanasius saith , The Holy Scriptures being Inspirations of God , are sufficient to all Instructions of Truth . Athan. against the Gentiles . Chrysostom saith , All things be plain and clear in the Scripture ; and whatsoever are needful , are manifest there . Chrysost . on 2 Thess . and 2 Tim. 2. Basil saith , That it would be an Argument of Infidelity , and a most certain Sign of Pride , if any Man should reject any thing written , and should introduce things not written . Basil in his Sermon de Fide. Augustine saith , In the Scriptures are found all things which contain Faith , manner of Living , Hope , Love , &c. Let us , saith he , seek no farther than what is written of God our Saviour , left a Man would know more than the Scriptures witness . Aug. in his 198 Epistles to Fortunat. Theophilact saith , It is part of a Diabolical Spirit , to think any thing Divine , without the Authority of the Holy Scripture . Lib. 2. Paschal . Isychi●●s saith , Let us who will have any thing observed of God , search no more but that which the Gospel doth give unto us . Lib. 5. c. 16. on Levi● . Bellarmin saith , That though the Arguments of the Anabaptists , from the defect of Command or Example , have a great Use against the Lutherans , forasmuch as they use that ●i●● every where , having no Command or Example , theirs is to be rejected ; yet is it of no Force against Catholicks , who conclude the Apostolical Tradition is of no less Authority with us than the Scripture , &c. this of baptizing of Infants is an Apostolical Tradition . Bellarm. in his Book d● Bapt. I. 1. c. 8. Mr. Ball saith , We must for every Ordinance look to the Institution , and never stretch it wider , nor draw it narrower than the Lord hath made it , for he is the Institutor of the Sacraments according to his own Pleasure ; and 't is our part to learn of him , both to whom , how , and for what End the Sacraments are to be administred , Ball , in his Answer to the New-England Elders , p. 38 , 39. And as to the Minor , 't is acknowledged by our Adversaries , it is not to be found in ●●e Letter of the Scripture . And as to the Consequences drawn therefrom , we have proved , they are not natural from the Premises ; and though we admit of Consequences and Inferences if genuine , yet not in the case of an Institution respecting a practical Ordinance that is of meer positive Right . Arg. 9. If Infant-Baptism was an Institution of Christ , the Pedo-Baptists could not be at a loss about the Grounds of the Right Infants have to Baptism ▪ But the Pedo-Baptists are at a great Loss , and differ exceedingly about the Grounds of the Right Infants have to Baptism . Ergo , 't is no Institution of Christ . As touching the Major , I argue thus ; That which is an Institution of Christ , the Holy Scripture doth shew , as well the End and Ground of the Ordinance , as the Subject and Manner of it . But the Scripture speaks nothing of the End or Ground of Pedo-Baptism , or for what reason they ought to be baptized . Ergo , 't is no Institution of Christ . The Minor is undeniable ; Some affirm , as we have shewed , p. 15. it was to take away Original Sin. Some say it is their Right by the Covenant , they being the Seed of Believers . Others say , Infants have Faith , and therefore have a Right . Others say , They have a Right by the Faith of their Sureties . Some ground their Right from an Apostolical Tradition ; others upon the Authority of Scripture . Some say , All Children of professed Christians ought to be baptized ; others say , None but the Children of true Believers have a Right to it . Sure , if it was an Ordinance of Christ , his Word would soon end this Controversy . Arg. 10. If the Children of believing Gentiles , as such , are not the natural nor spiritual Seed of Abraham , they can have no Right to Baptism , or Church-Membership , by virtue of any Covenant-transaction God made with Abraham . But the Children of believing Gentiles , as such , are not the natural nor spiritual Seed of Abraham . Ergo. Arg. 11. If no Man can prove from Scripture , that any spiritual Benefit redounds to Infants in their Baptism , 't is no Ordinance of Christ . But no Man can prove from Scripture , that any spiritual Benefit redounds to Infants in their Baptism . Ergo. Arg. 12. That cannot be an Ordinance of Christ , for which there is neither Command nor Example in all God's Word , nor Promise to such who do it , nor Threatnings to such who neglect it . But there is no Command or Example in all the Word of God for the baptizing of little Babes , nor Promise made to such who are baptized , nor Threatnings to such who are not . Ergo. That the Child lies under a Promise who is baptized , or the Child under any Threatning or Danger that is not baptized , let them prove it , since it is denied . Arg. 13. If no Parents , at any time or times , have been by God the Father , Jesus Christ , or his Apostles , either commended for baptizing of their Children , or reproved for neglecting to baptize them ; then Infant-Baptism is no Ordinance of God. But no Parents at any time or times have been by God commended for baptizing of their Children , &c. Ergo , Infant-Baptism is no Ordinance of God. This Argument will stand unanswerable , unless any can shew who they were that were ever commended for baptizing their Children , or reproved for neglecting it , or unless they can shew a parallel case . Arg. 14. If Men were not to presume to alter any thing in the Worship of God under the Law , neither to add thereto , nor diminish therefrom , and God is as strict and jealous of his Worship under the Gospel ; then nothing ought to be altered in God's Worship under the Gospel . But under the Law Men were not to presume so to do , and God is as strict and jealous under the Gospel . Ergo. The Major cannot be denied . The Minor is clear ; See thou make all things according to the Pattern shewed thee in the Mount , Exod. 25. 40. and Levit. 10. 1 , 2. See how Nadab and Abibu sped , for presuming to vary from the Command of God , and Uzzah , tho but in small Circumstances as they may seem to us . How dare Men adventure , this being so , to change Baptism from Dipping into Sprinkling , and the Subject , from an Adult Believer , to an ignorant Babe ? Add thou not unto his Word , &c. Arg. 15. Whatever Practice opens a Door to any humane Traditions and Innovations in God's Worship , is a great Evil , and to be avoided : But the Practice of Infant-Baptism opens a Door to any humane Traditions and Innovations in God's Worship . Ergo , to sprinkle or baptize Infants is a great Evil , and to be avoided . The Major will not be denied . The Minor is clear , because there is no Scripture-ground for it , no Command nor Example for such a Practice in God's Word . And if without Scripture-Authority the Church hath Power to do one thing , she may do another , and so ad infinitum . Arg. 16. Whatsoever Practice reflects upon the Honour , Wisdom and Care of Jesus Christ , or renders him less faithful than Moses , and the New Testament in one of its great Ordinances , ( nay , Sacraments ) to lie more obscure in God's Word , than any Law or Precept under the Old Testament , cannot be of God. But the Practice of Infant-Baptism reflects on the Honour , Care and Faithfulness of Jesus Christ , and renders him less faithful than Moses , and a great Ordinance , ( nay , Sacrament ) of the New Testament , to lie more dark and obscure than any Precept under the Old Testament . Ergo , Infant-Baptism cannot be of God. The Major cannot be denied . The Minor is easily proved : For he is bold indeed who shall affirm Infant-Baptism doth not lie obscure in God's Word . One great Party who assert it , say , 't is not to be found ●● the Scripture at all , but 't is an unwritten Apostolical Tradition : others say , it lies not in the Letter of the Scripture , but may be proved by Consequences ; and yet some great Asserters of it , as Dr. Hammond and others , say , Those Consequences commonly drawn from divers Texts for it , are without Demonstration , and so prove nothing . I am sure a Man may read the Scripture a hundred times over , and never be thereby convinced ; he ought to baptize his Children , tho it is powerful to convince Men of all other Duties . Now can this be a Truth , since Christ who was more faithful than Moses , and delivered every thing plainly from the Father ? Moses left nothing dark as to matter of Duty , tho the Precepts and external Rites of his Law were numerous , two or three hundred Precepts , yet none were at a loss , or had need to say , Is this a Truth or an Ordinance , or not ? for he that runs may read it . And shall one positive Precept given forth by Christ , who appointed so few in the New Testament , be so obscure , as also the ground and end of it , that Men should be confounded about the Proofs of it , together with the end and ground thereof ? See Heb. 3. 5 , 6. Arg. 17. That Custom or Law which Moses never delivered to the Jews , nor is any where written in the Old Testament , was no Truth of God , nor of Divine Authority . But that Custom or Law to baptize Proselytes either Men , Women or Children , was never given to the Jews by Moses , nor is it any where written in the Old Testament . Ergo , It was no Truth of God , nor of Divine Authority : And evident it is , as Sir Norton Knatchbul shews , That the Jewish Rabbins differed among themselves also about it : for , saith he , Rabbi Eli●zer expresly contradicts Rabbi Josh●a , who was the first I know of who asserted this sort of Baptism among the Jews : For Eli●zer , who was contemporary with Rabbi Josh●a , if he did not live before him , asserts , that a Proselyte circumcised and not baptized , was a true Proselyte . Arg. 18. If Baptism ●● of mere positive Right , wholly depending on the Will and Sovereign Pleasure of Jesus Christ , the great Legislator : And he hath not required or commanded Infants to be baptized : then Infants ought not to be baptized : But Baptism is of mere positive Right , wholly depending on the Will and sovereign Pleasure of Jesus Christ , the great Legislator , and he hath not required or commanded Infants to be baptized . Ergo , Infants ought not to be baptized . This Argument tends to cut off all the pretended Proofs of Pedo-Baptism , taken from the Covenant made with Abraham ; and because Children are said to belong to the Kingdom of Heaven , it was not the Right of Abraham's Male Children to be circumcised , because they were begotten , and born of the Fruit of his Loins , till he received Commandment from God to circumcise them . Had he done it before , or without a Command from God , it would have been Will-Worship in him so to have done . Moreover , this further appears to be so , Because no godly Man's Children , no● others in Abraham's Days , nor since , had any Right thereto , but only his Children , ( or such who were bought with his Money , or were proselyted to the Jewish Religion ) because they had no Command from God so to do , as Abraham had . This being true , it follows , that if we should grant Infants of believing Gentiles , as such , were the Seed of Abraham ( which we deny ) yet unless God had commanded them to baptize their Children , they ought not to do it ; and if they do it without a Command o● Authority from Christ , it will be found an Act of Will-Worship in them . Arg. 19. All that were baptized in the Apostolical Primitive Times , were baptized upon the Profession of Faith , were baptized into Christ , and thereby put on Christ , and were all one in Christ Jesus , and were Abraham's Seed and Heirs , according to Promise . But Infants , as such , who are baptized , were not baptized upon the Profession of their Faith , nor did they out on Christ thereby , nor are they all one in Christ Jesus , also are not Abraham's Seed and Hoirs according to Promise . Ergo , Infants ought not to be baptized . Mr. Baxter confirms the Substance of the Major . These are his very Words , i. ● . As many as have been baptized have put on Christ , and are all one in Christ Jesus ; and are Abraham ' s Seed , and Heirs , according to the Promise , Gal. 3. 27 , 28 , 29. This speaks the Apostle , saith he , of the Probability grounded on a credible Profession , &c. Baxter's Confirm ▪ Reconcil . pag. 32. The Minor will stand firm till any can prove Infants by a visible Profession have put on Christ , are all one in Christ Jesus , are Abraham's Seed and Heirs according to Promise . Evident it is , none are the spiritual Seed of Abraham , but such who have the Faith of Abraham , and are truly grafted into Christ , by a Saving-Faith . If any object , we read of some who were baptized , who had no Saving-Faith , but were Hypocrites . I answer ; Had they appeared to be such , they had not been baptized , not had they a true Right thereto . Arg. 20. Baptism is the solemnizing of the Souls Marriage-Union with Christ , which Marriage-Contract absolutely requires an actual Profession of consent . Infants are not capable to enter into a Marriage-Union with Christ , nor to make a Profession of Consent . Ergo , Infants ought not to be baptized . The Major our Opposits generally grant , particularly see what Mr. Baxter ●aith , Our Baptism is the solemnizing of our Marriage with Christ . These are his Words , p. 32. The Minor none can deny : No Man sure in his right Mind , will assert that little Babes are capable to enter into a Marriage-Relation with Christ , and to make a Profession of a Consent : And the Truth is , he in the next Words gives away his Cause , viz. And 't is , saith he , a new and strange kind of Marriage , where there is no Profession of Consent ; p. 32. How unhappy was this Man to plead for such a new and strange kind of Marriage : Did he find any little Babe he ever baptized ( or rather rantized ) to make a Professioo of Consent to be married to Jesus Christ . If any should object , he speaks of the Baptism of the Adult . I answer , his Words are these , Our Baptism is , &c. Besides , will any Pedo-Baptist , say , that the Baptism of the Adult is the solemnizing of the Souls Marriage with Christ , and not the Baptism of Infants . Reader , observe how our Opposits are forced sometimes to speak the Truth , though it overthrows their own Practice of Pedo-Baptism . Arg. 21. If the Sins of no Persons are forgiven them till they are converted , then they must no● be baptized for the Forgiveness of them , till they profess themselves to be converted ; but the Sins of no Persons are forgiven them till they are converted . Ergo , No Person ought to be baptized for the Forgiveness of them , till they profess they are converted . Mr. Baxter in the said Treatise lays down the Substance of this Argument also , take his own Words , i. e. As their Sins are not forgiven them till they are converted , Mark 4. 12. so they must not be baptized for the Forgiveness of them , till they profess themselves converted , seeing to the Church , non esse , and non apparere is all one . Repentance towards God , and Faith towards our Lord Jesus is the Sum of that Preaching that makes Disciples , Acts 20. 21. Therefore , saith he , both these must by a Profession seem to be received , before any at Age are baptized ; p. 30. 31. And evident it is , say I , from hence none but such at Age ought to be baptized . Philip caused the Eunuch to profess before he would baptize him , that he believed that Jesus Christ is the Son of God. Saul had also , saith he , more than a bare Profession before Baptism , Acts 9. 5 , 15 , 17. p. 28. The Promise it self , saith he doth expresly require a Faith of our own , of all the Adult that will have part in the Priviledges : therefore there is a Faith of our own , that is the Condition of our Title ; Mark 16. 16. p. 16. He might have added by the Force of his Argument ; therefore Infants should not have the Priviledges : for I argue thus , viz. Arg. 22. If there is but one Baptism of Water left by Jesus Christ in the New Testament , and but one Condition or Manner of Right thereto : and that one Baptism is that of the Adult ; then Infant-Baptism is no Baptism of Christ . But there is but one Baptism in Water left by Christ in the New Testament , and but one Condition and Manner of ●●ght thereto , and that one Baptism is that of the Adult . Ergo , Infant-Baptism is no Baptism of Christ . Mr. Baxter saith , Faith and Repentance is the Condition of the Adult , and as to any other Condition , I am sure the Scripture is silent ; the Way of the Lord is one , one Lord , one Faith , one Baptism , Ephes . 4. 4. If Profession of Faith were not necessary , saith Mr. Baxter , coram Ecclesiâ , to Church-Membership and Priviledges , then Infidels and Heathens would have Right ; also , saith he , the Church and the World would be confounded . He might have added , but Infidels and Heathens have no Right to Church-Membership , & c. Ergo , T is a granted Case among all Christians , saith he , that Profession is thus necessary , the Apostles and Ancient Church admitted none without it ; pag. 21. And if so , why dare any now adays admit of Infants , who are capable to make no Professior . He adds , Yea Christ in his Commission directeth his Apostles to make Disciples , and the ●●baptize them , promising , He that believeth , and is baptized , shall be saved , Mark 16. 16. pag. 27. Furthermore he ●aith , If as many as are baptized into Christ , are baptized into his Death , and are buried with him by Baptism into Death ; that like as Christ was raised from the Dead , so we also should walk in Newness of Life , &c. Then no doubt , saith he , but such as were to be baptized , did f●●t profess this Mortification , and a Consent to be buried , & c. In our Baptism we put off the Body of the the Sins of the Flesh , by the Circumcision of Christ , bring buried with him , and raised with him through Faith , quickned with him , and having all our Trespasses forgive● , Col. 2. 〈◊〉 , 12 , ●3 . And will any Man ( says he ) yea , will Paul ascribe all this to 〈◊〉 that did no● so much as profess the thing● 〈◊〉 ? Will Baptism , in the Judgment of a wise Man , do all this for an Infidel , ( or , say I for an Infant ) that cannot make a Profession that he is a Christian ? pag. 31 , 32. He proceeds . Arg. 23. The Baptized are in Scripture called Men washed , sanctified , justified ; ●●●y are called Saints , and Churches of Saints , 1 Cor. 1. 2. all Christians are sanctified ones : pag. 33. Now let me add the Minor. But Infants baptized are not in Scripture called Men washed , sanctified , justified , they are not called Saints , Churches of Saints , Christians , nor sanctified ones . Ergo , Infants ought not to be baptized ▪ If any should say , Why did you not cite these Assertions of Mr. Ba●ter's whilst he was living ? I answer , More then twelve Years ago I did recite and print these Assertions , and many other Arguments of his to the same Purpose , to which he gave no Answer . Arg. 24. If there is but one way for all , both Parents and Children to be admitted into the Gospel-Church to the End of the World , and that it is upon the Profession of Faith to be baptized ; then both Parents and Children must upon the Profession of their Faith be baptized , and so admitted , & c. But there is but one way for all , both Parents and Children , to be admitted into the Gospel-Church to the End of the World , and that is upon the Profession of their Faith to be baptized . Ergo. Arg. 25. That cannot be Christ's true Baptism wherein there is not , cannot be a lively Representation of the Death , Burial and Resurrection of Jesus Christ , together with our Death un●o Sin , and Vi●ification to a new Life . But in the R●●●●ing or Sprinkling of an Infant , there is not , cannot be a lively Representation of Christ's Death , Burial and Resurrection , & c. Ergo. Arg. 26. That pretended Baptism that tends to ●ru●trate the glorious ●●d and Design of Christ in his instituting of Gospel-Baptism , or cannot answer it , i● none of Cl●●st's Baptism . But the pretended Baptism of Infants tends to frustrate the glorious end and design of Christ in instituting of Gospel-Baptism . Ergo. The Major will not be denied ▪ As to the Minor , all generally con●●●● the End or Design of Christ in instituting the Ordinance of Baptism , was in a lively Figure , to represent his Death , Burial , and Resurrection , with the Person 's Death unto Sin , and his rising again to walk in newness of ●ife , that is baptized , as the Sacrament of the Supper was ordained to represent his Body was broke , and his Blood was shed . But that a lively Figure of Christ's Death , Burial , and Resurrection , appears in sprinkling a little Water on the Face , I see not ; and as done to an Infant , there can no Death to Sin , and rising again to walk in newness of Life , be signified ; And therefore Christ's Design and End therein is frustrated . Arg. 27. If Baptism be Immersion , as to the proper and genuine signification of the word Baptizo , as also of those Typical and Metaphorical Baptisms and the spiritual Signification thereof ; then Sprinkling cannot be Christ's true Baptism . But Immersion is the proper and genuine signification of the word Baptizo , and also of those Typical and Metaphorical Baptisms spoken of , and the spiritual Signification thereof . Ergo , Sprinkling is not Christ's true Baptism . 1. That the proper and genuine Signification of the word Baptizo is Immersion , or to dip , & c. we have proved , which is also confessed by the Learned in that Language . 2. The Figurative Baptism was , 1s● . That of the Red Sea , wherein the Fathers were buried , as it were , unto Moses in the Sea , and under the Cloud . Fools Annotations on 1 Cor. 1● . 2. Others , saith ●e , more probably think that the Apostle useth this term , in regard of the great Analogy betwixt Baptism ( as it was then used ) the Persons going down into the Waters , and being dipped in them ; and the Israelites going down into the Sea , the great Rec●p●acle of Water , though 〈◊〉 Water at that time was gathered on ●●aps on either side of them ▪ yet they see●●ed buried in the Water , as Persons in that Age were when they were baptized , 〈◊〉 . The ●d . was that of Noah's Ark. S●e 〈…〉 K●a●e●bull : The Ark of Noah and Baptism , saith he , were both a Type and Figure of the Resurrection , no● the Sign of the washing away of Sin , though so taken metonymically , but a particular ●●gnal of the Resurrection of Christ ▪ of this Baptism is a lively and emphatical Figure , as also was the Ark of Noah , out of which he returned as from a Sepulchre , to a new 〈◊〉 3. Metaphorical Baptism is that of the Spirit and of Affliction : the first signifies not a sprinkling of the Spirit , but the great Effusion of the Spirit , like that at Pentecost , Acts 1. 4 , 5. Shall be baptized , &c. on which Words Casaubon speaks thus : See Dr. D●V●il on Acts. 2. The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dip or plunge , as it were to die Colours , in which Sense , saith he , the Apostles might be truly said to have been baptized : for the House in which this was done , was filled with the Holy Ghost ; so that the Apostles might seem to have been plunged into it as in a large Fish-Pond . Also Oecumenius on Acts 2. saith , A Wind filled the whole House , that it seemed like a Fish-Pond , because it was promised to the Apostles , that they should be baptized with the Holy Ghost . And the Baptism of Affliction are those great depths or overwhelmings of Afflictions , like that of our Saviour's suffering , i. e. no part free ; Matth. 20. 22. where you have the same Greed Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and like that of David , who saith , God drew him out of great Waters . 4. The spiritual Signification thereof is the Death , Burial and Resurrection of Christ , and of our Death to Sin , and Vivification to a new ●ife . This being so , it follows undeniably Sprinkling cannot be Christ's true Baptism , it must be Immersion , and nothing else . And in the last Place , Finally , To confirm that Baptizo is to dip , both from the literal and spiritual Signification thereof , as also from those typical and metaphorical Baptisms mentioned in the Scripture , I might add further , that this evidentl● appears from the Practice of John Baptist and the Apostles of Christ , who baptized in Rivers , and where there was much Water : and also , because the Baptizer and Baptized are said to go down into the Water , ( not down to the Water ) and came up out of the Water . John Baptist is said to baptize them into Jordan , as the Greek Word renders it , which shews it dipping and not sprinkling . Would it be proper to say , He sprinkled them into Jordan ? The Lord open the Eyes of those who see not , to consider these things . FINIS . 
A47473	----	Distressed Sion relieved, or, The garment of praise for the spirit of heaviness wherein are discovered the grand causes of the churches trouble and misery under the late dismal dispensation : with a compleat history of, and lamentation for those renowned worthies that fell in England by popish rage and cruelty, from the year 1680 to 1688 ... / by Benjamin Keach ... Keach, Benjamin, 1640-1704. 1689 Approx. 270 KB of XML-encoded text transcribed from 112 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47473 Wing K60 ESTC R21274 12566856 ocm 12566856 63352 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47473) Transcribed from: (Early English Books Online ; image set 63352) Images scanned from microfilm: (Early English books, 1641-1700 ; 320:3) Distressed Sion relieved, or, The garment of praise for the spirit of heaviness wherein are discovered the grand causes of the churches trouble and misery under the late dismal dispensation : with a compleat history of, and lamentation for those renowned worthies that fell in England by popish rage and cruelty, from the year 1680 to 1688 ... / by Benjamin Keach ... Keach, Benjamin, 1640-1704. [14], 154 p. : ill. Printed for Nath. Crouch ..., London : 1689. In verse. "Licensed and entred according to order" Tightly bound. Pages 1-25 photographed from Yale University Library copy and inserted at end. Reproduction of original in British Library. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Great Britain -- Church history -- 17th century. 2005-04 TCP Assigned for keying and markup 2005-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-06 Simon Charles Sampled and proofread 2005-06 Simon Charles Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion 1. Sion . 2. Her Children . 3. the Beast and Where overthrown . 4 The two Witnesses Rising . 5. Pope and Jesuit . 6. Enemies of the Church all Flying . 7. Angels destroying them Distressed Sion RELIEVED , OR , The Garment of Praise for the Spirit of Heaviness . Wherein are Discovered the Grand Causes of the Churches Trouble and Misery under the late Dismal Dispensation . With a Compleat History of , and Lamentation for those Renowned Worthies that fell in England by Popilh Rage and Cruelty , from the Year 1680 to 1688. Together with an Account of the late Admirable and Stupendious Providence which hath wrought such a sudden and Wonderful Deliverance for this Nation , and Gods Sion therein . Humbly Dedicated to their Present Majesties . By Benjamin Keach , Author of a Book called , Sion in Distress , or the Groans of the True Protestant Church . Licensed and Entred according to Order . LONDON , Printed for Nath. Crouch at the Bell in the Poultrey near Cheapside . 1689. To their Most Excellent Majesties William and Mary , by the Grace of God , King and Queen of England , &c. Dread Soveraigns , May it please your Majesties MOST graciously to cast your Princely Eyes , And to accept of this small worthless Mite , From one , whose Soul 's enamour'd with the sight Of seeing you brought to Great Britains Throne , Which Angels do delight to look upon . Methinks I see the Cherubs clap their wings , Singing sweet Anthems to the King of Kings , That such a King and Queen are set on high , In glorious Power and Soveraign Majesty . No marvel 't is , since by Angelick Power You 're both preserved to this happy hour . For sure he 's blind who can't discern most clear T was by Heavens Conduct you were both brought here . Such a stupendious Providence before Was never known , and never may no more Be seen again in this Great Northern Isle , Which fills our hearts with joy , & makes us smile What a distressed and for lorn estate Was this now glorious Kingdom in of late . Poor England , alas ! did bleeding lye , For many years inslav'd by Tyranny . And Sion too was in the same condition , Weeping with bitter groans , and deep contrition Let me a little freely now dilate Upon Great Britains miserable state : When first on her you cast your Royal look , And her Salvation likewise undertook , A glorious Enterprize , which Heaven did bless With such amazing and admir'd success . Sick , sick , as heart can hold , the Kingdom lies ▪ Filling each corner with her mournful cryes ; Sometimes she burns , as when a Fever heats ; Anon Despair brings cold and clammy sweats . No rest she gains , or if she do , she dreams Of Massacres , Fires , Blood , and direful Theams . She no Physicians finds ; Bold Empiricks ▪ Are from St. Omers sent , to try their tricks , Who wicked crafty counsel take together , To poyson her , 't was this that brought them hither . Nay hold ( says Petre ) we 'l first let her blood ; That 's fit for her , and will do us most good . Her Blood 's infected , so corrupt , I see , Naught else can cure her Northern Heresie . But let us first prescribe a Golden Pill To ease her , that she may suspect no ill , But may conclude we choice Physicians be ; The Pill that they prepar'd was Liberty ; Curiously gilt it was , and tasted well , But when 't was down she in t ' an Ague fell ; Then these State-Mountebanks do her assure Jesuits-Powder will effect the cure . Yet still she 's sick , and seiz'd with stronger fits , Which made most think these Drs. all were Cheats . Their Physick was of such a composition , It made the Body Politick in confusion ; And many evidently did foresee 'T was to effect a direful Tragedy . They did pretend to purge ill humours out , That they their black Designs might bring about ; And th' evil humours which did lurking lie In divers parts o' th' Body , grew thereby More strong and vigorous , and did disturb What nature did before so strongly curb , That wise Physicians made this wise conclusion , T would wholly change the Bodys constitution From good to bad , from healthy , free , and sound , Would cause malignant humours to abound . Ill ones , no doubt , it was design'd to nourish , Tho' , for a while , some good ones it did cherish ▪ Thus may a Medicine , which is safe and good , ( As Liberty is , if rightly understood ) When ill prepared , and unduly given , Prove dangerous as any under Heaven ; And pity 't is this universal Pill , That has wrought wonders , was design'd so ill . But ah ! what shall she do ? th' Impostors Art Her head doth poison , and corrupt her heart ; Must she , O must she die ! O hear her groans ! Hear Sions too ; O hearken how she moans ! There is no help but from the God of Wonder , 'T is he alone that 's able to bring under This Foe to Nature , which is grown so strong , And hath her vital parts opprest so long . All her Physicians weep , and secretly Were heard to say , poor England now must die , Unless th' Almighty by his own right hand Work Miracles to save our sinking Land. But who 's the Instrument will rise up for her ? Who is the Man whom God delights to honour , To bring relief when all her hopes were gone ? Great Sir , 'T was you Jehovah fixt upon ; No sooner heard she your victorious Name , But she reviv'd , and cheerful soon became : But ah ! the Winds were cross , this made us fear We n're should have your long'd for presence here . And when we heard you were upon the Seas , Our hearts rejoyced , yet had not perfect ease ; We doubted still what dangers you might meet In that most Glorious and Renowned Fleet , Yet still our Prayers more fervent were and more To see your Royal Person safe on shore : And all the time in England you have been , What strange amazing wonders have we seen ? A poor sick Land divided ; by Christs power Made whole and all united in an hour , United so , as joyntly to combine To own this just and glorious design . O're us long hung a black and dismal Cloud , From whence we fear'd a dreadful storm of blood ; Yet when it brake , nought but sweet dews distill , This , this may sure our souls with wonder fill , To see a Mighty Army rais'd by Rome , Some flie for fear , and others Friends become , To gain the Victory , yet never fight , This plain appears Gods hand to all mens sight . Poor Sion , who i' th' dust did prostrate lie , Bewailing her approaching misery , Began to rouse , and on her feet to stand , When you upon the English Shore did land . She long expected , in our Hemisphere A glorious Star would certainly appear ; And now he 's come , she can't for bear to sing , With Joy to welcom her desired King ; And as the Sun , whose powerful reflection Gives to all Vegetables a resurrection ; Even so Gods Witnesses now raised are , Whose bodies lay like dead so lately here . For though it was in the cold Winter time , We saw so great a change in our sharp Clime As made us cry , The Winter now is gone , Your powerful Rays in this our Horizon , Made Flowers bud as in the early Spring , And chirping Birds melodiously to sing : We heard the Turtles Voice too in our Land , Such mighty Blessings , Thankfulness command ; Blessings which England never knew before , For which the God of Heaven we should adore : And since our Sun is risen , let him shine Most gloriously in Rays which are Divine , Like powerful Sol , whose Soul reviving Beams , Whose warming nature and delightful gleams , Send forth on all his powerful Influence , So let him equally his warmth dispence . Nor can we fail of this our expectation . It 's like your self , 't is like your Declaration , You by some just sublime and sacred Arts Are both become the King and Queen of hearts ; You there erect your Throne , 't is there you reign , Sure such a Kingdom always will remain . Oh may our Sun never Eclipsed be , Oh may he send his Beams from Sea to Sea , And may he give an Universal Light , That all dark Regions may receive their sight ; And may his strong attractive Power likewise Dry up those naufeous sinks of sin that rise And grow so rife , unto our Nations shame , And high dishonour of Jehovah's Name : May he his growing cherishing Beams display Upon the Good and Virtuous , so that they May all strive to exceed in fruitfulness , And flourish like those Trees the Lord doth bless . But let him , Lord , be a hot scorching Sun To thy grand Foe , The Whore of Babylon : Let him make all those noisom weeds to fade , And lose the glory which they lately had , So that the Flower de Luce may hang the head , It is high time it quite were withered . Let proud Tyrconnels heart now die away , To hear who does Great Britains Scepter sway . Let our Dear Soveraign send such powerful Darts As may subdue the most rebellious hearts Of Teagues and Tories in that mournful Land O're which our Princes long have had command ; But let him be a healing Sun unto His People , and their Differences subdue ; When Both have run their Race , Crown Both on high , Among thy Saints to all Eternity . So prays your Majesties most humble and most obedient and truly Loyal Subject , Benj. Keach . TO THE READER . YOU are here presented with a Poem that gives a full Relation of the woful state and sufferings of the Protestant Church from the year 1680. until the year 1688. Together with an Account of those Worthy Christians and Renowned Heroes that suffered during the same space of time . In the year 1666. I wrote a Treatise called Sion in Distress ; I then perceiving Popery ready to bud , and would , if God prevented not , spring up afresh in this Land , and then in 1680. came forth a new Edition , with such Enlargements , which made it very different from the first Impression , which was entituled also , Sion in Distress , or The Groans of the True Protestant Church , wherein I shewed the Causes of her Calamities , with an Enumeration of some prevailing Sins ; together with the Plots and Contrivances of Rome against Sion , which Book received general Acceptance . But now this , as the Title assures you , brings better News for our great joy and astonishment at what God hath wrought ; he hath graciously been pleased to turn our sorrow and mourning into Rejoicing . You have therefore an Account of the glorious Deliverance both of Church and State from Popery and Slavery by the hand of His now present Majesty , which as it is the Wonderment of this present Age ; so it will be , no doubt , of future Generations : But since the excellencies of things appear best , when compared to their contraries , as Light , when compared to Darkness , and Health to Sickness , and Liberty to Bonds , &c. I have repeated many things that you have in Sion in Distress , which set forth her deplorable condition , that so we may the more clearly discern and admire the present blessing and future glory of God's Church ; but because many grounds of Sions Complaint still continue , such I mean as respect the Divisions that are amongst good Protestants , and the sad Enormities of Professors , she doth repeat those her Sorrows with some fresh aggravations and additions of them : And since the Great Whore is fallen , and suddenly too in this Kingdom , and many that represent her are in hold , I have added something concerning her Tryal , Sentence or Condemnation , that was in the last , which part lookt to such a happy hour as this is ; and tho' we cannot perfectly foresee what God is about to do , as yet , we being but in the morning of the approaching glory — yet are we full of expectation , that the work of God in respect of these great and longed ▪ for blessings , will not go back again , but do believe their present Majesties are raised up to be glorious Instruments in the hand of God beyond what some ( 't is like ) may suppose ; nor do I doubt but that the slain Witnesses are a-getting out of their graves ; time will open things clearer to us : But I am sure we cannot sufficiently adore the Divine Goodness for that Salvation wrought by his own right hand ; let us strive to be thankful to God , and labour to live in love one with another , and improve the present Providence ; for since God hath graciously been pleased to do wonders for us , let us endeavour to do some great things for him . If this may stir up any to act and do valiantly in Israel , and be any ways useful to the Church of God , or to any Member thereof , I have my desire , Who am still thy Souls Friend and Servant for Christs sake , Benjamin Keach . On the Ingenious Author of the Poem called , Distressed Sion Relieved . OUR Author heated with Seraphick Fire , Which did his late lamenting Muse inspire . He thereby in the highest notes of grief Wept Tears in Verse when Sion lackt Relief From Art high lofty strains he would not borrow . But only did describe a Natural sorrow . His clear discerning Soul did then foretel Her danger , and what afterward befel . He gave us warning to prevent the stroke , Sins to forsake , and M 〈…〉 y to invoke , Yet would not without Consolation leave us , Nor did that Book of comfort quite bereave us , But still assur'd us , That the Scarlet Whore Should in a short time fall and rise no more . What he did then predict we hope that we Within a little while perform'd shall see , That Heav'n on Sion's sorrows will look down , And for her sufferings will at length her Crown . That Sion late distrest , God will relieve , And for her troubles comfort to her give . These Hopes our Authors Soul do now inspire they rouse his Muse , and make him to admire What Great Deliverance is already wrought , So great that it was ev'n beyond our thought . This he in cheerful accents to us sings , And our past sufferings to our memory brings . The Glory of those Worthies he revives , That for their Countrey offered their Lives . They Popery and Slavery did withstand , Which was ev'n ready to o're-spread the Land. And though God did not then success afford , Our Author doth their Gallant Names record ; And thereby hath himself obtain'd a Name That shall be registred in the Book of Fame ; When he is gone , his Works shall never dye , But still be Famous to Posterity . C. N. Distressed Sion RELIEVED , OR , The Garment of Praise for the Spirit of Heaviness . FOR almost Thirty years last past have I Seen Floods of Tears flowing continually From Sions Eyes , whose sad distressed state With Filial Sympathy I did relate . In Sixty Six a year of expectation Came no relief , but still fresh Lamentation ; When she was told her sorrows would be o're , That year produc't more sorrow than before , Which caus'd me who in Prison then did lye To sigh and sob , and weep most bitterly , In prospect of what I saw coming on Poor Sion , e're her miseries would be gone , And therefore did before that year run out , Foretel some things time since hath brought bo● Sions Distresses plainly did appear , And still they did increase year after year , Until the time the Popish Plot was known , That Grand Intrigue of Bloody Babylon , My Soul had then some ease , I then did hope The day was come should quite o'rethrow t●● Pop● And bloody Whore , That cursed Church of Rom That she would now receive her fatal Doom ; But all my hopes being frustrate , I again In the year Eighty pour'd out Tears amain . For at that time came forth a new Addition To Sions groans and sorrowful condition , When I had thought poor Sions woes were gone What dismal Clouds o're ▪ spread our Horizon ; Just as I deem'd I spy'd the morning Light. How were we threatned with a dismal Night Of Popish Darkness ; this I did descry , And mourn'd in Verse for England's misery , But Sion's troubles I did most lament ; Whose Enemies were strong and insolent , Which caused me in Christian Sympathy With bitter groans my grief to testifie In this sad manner : ' WHat dismal vapour in so black a form ' Is this which seems Harbinger to a Storm ' What pitchy Cloud invades our starry Sky , 'To stop the beamings of the Worlds great Eye ' What spreading Sables of Egyptian Night ' Would rob the Earth of its illustrious Light ? ' What interposing Fog obscures our Sun ? ' What dire Eclipse benights our Horizon ? ' Is England's Great and Royal Bridegroom fled ? ' Is its Aurora newly gone to Bed , ' That scattered Clouds make such prodigious haste , ' Combine in one , and re-unite so fast ? ' Clouds that so lately dissipated were , ' Do now conspire to make a darker Air. ' I mourn unpitied , groan without relief ; ' No bounds nor measures terminate my grief , ' The Sluces of mine Eyes are too too narrow 'To vent the Streams of my increasing sorrow . ' Ebbs follow swelling Floods , and springing Days ' Adorn the Fields which Winter dis-arrays . ' All States and Things have their alternate ranges , ' As Providence the Scene of Action changes . ' All Revolutions hurry to and fro , ' Yet rest and settlement at length do know . ' But helpless I have often lookt about 'To find some ease and Soul refreshment out , ' Yet can I see no prospect of relief , ' But swift additions multiply my grief , ' As Pilgrims wander in their great distress ' Amongst the wild rapacious Savages , In pathless Desarts , where the midnight howls Of hungry Wolves mixt with the screech of Owls , And Ravens dismal croaks salute the Ears Of poor Erratick trembling Passengers . ' So I 'm surrounded , so the Beasts of prey ' Conspire to take my Life and Name away . ' My glowing Soul does melt , my Spirits faint ' For want of vent , I 'm pregnant with complaint ; ' No Age nor Generation but has known ' Some part of this my just and grievous moan , ' But now I 'm far more dangerously charg'd ' By bolder Foes ; my sorrows are enlarg'd , 'A Hellish Tribe of black Avernus Crew , ' Do Blood-hound like , me and my Lambs pursue . ' Lord Jesus come ; O Christ , let me invoke , ' Thy sacred presence to divert the stroke . ' Have all my Friends forsook me ? Are there none 'To ease my woes ? Ah must I grieve alone ? Sion's Friend . ' What doleful noise salutes my listning Ear ? ' What grief expressing voice is that I hear ? ' Methinks the accent of this dismal cry ' Issues from one in great extremity ; ' The shrilness of this mournful tone bespeaks 'A Womans loud and unregarded shrieks . ' The more her deep and piercing sighs I heed , ' The more my Heart in Sympathy does bleed . ' Ah! who can find her out ? who can make known ' The Author of this Heart-relenting moan ; ' Doubtless though sorrow now has seiz'd upon her , ' She is a Lady of high Birth and Honour , ' Of Royal Stem , extracted from above , ' Nurs'd in the Chambers of the Fathers Love , ' Espoused to a most Illustrious Prince , ' Who over all has Just Preheminence , ' Monarch of Monarchs ! ' Ah Sion ! is it thou ? ' Oh mourn my Soul , Oh let my Spirit bow ; ' Let all that Love the Bridegroom sigh for grief , ' For Sion weeps as if past all relief ; ' But why , O Sion , ( since thou art belov'd ' Of Heaven's Supream ) art thou so sadly mov'd ? ' Why with stretcht Arms dost thou implore the Skies ? ' Why do such streams of Tears flow from thine Eyes ? ' This makes me wonder . Sion . ' My forlorn Estate ' Is poor , unpitied , mean and desolate . ' I long have wandred in the Wilderness , ' Involv'd in trouble and in sore distress ; ' In Caves absconding from the horrid rage ' Of savage Beasts ; until this latter Age. ' Yet when I but attempted to look out , ' The Monsters to destroy me searcht about ; ' The roaring Bloud-hounds greedy on the scent , 'To kill or drive me back again are bent . ' No interval of peace , no rest they give , ' Pronounce me cursed , and not fit to live . ' The cruel Dragon joineth with the Beast 'To gore my sides , and spoil my Interest ; ' Th' old Lion , Lyonness , and the Lyons whelp , ' With dreadful Jaws the other Beasts do help . ' Dogs , Bulls and Foxes , Bears and Wolves agree 'To rend and tear , and make a spoil of me . ' I that have been so delicately bred , ' My Children at the Royal Table fed , ' Am now expos'd to the Infernal spight ' Of such who still in Fire and Blood delight . ' Hatch Plo●s in Hell and Rome , whose black desig ' Is to stab Monarchs , and to undermine 'Our Ancient Laws , subvert Religion , and ' Bow Englands Neck to Antichrists command . ' These were Fore-runners of that dismal Doom ' Of Fire and Faggot , which the Whore of Rome ' Prepar'd for English Protestants , and the rest , ' Who won't adore the Image of the Beast . ' I am the mark these Monsters aim at ; all ' Their Grand Intrigues were to contrive my fall . ' If Friends or Strangers any favour show , ' They straight conspire to work their overthrow . 1678. ' Ah vile Conspiracy ! Ah cursed Plot ! ' So deeply laid ; How canst thou be forgot ? ' Th' Infernal Conclave ne're produc'd a Brat ' Into the world so horrible as that , ' Since Rome Usurpt the Western Monarchy , ' Which she still Rules with Fraud and Treachery , ' In forging Plots , imploying Hellish Actors ; ' Ah! let us treat 'um as the Devils Factors . ' Distressed Sion O how few regard ' My sighs and tears , their Hearts are grown so ha●● ' My restless Hurricanes with storms and wind , ' No ease , no peace , no comfort can I find ; ' ' The horrid aspect of these Monsters do ' Affright my Children , some they worry too , ' Others they seize like greedy Beasts of prey , ' And to their Den the Sacrifice convey . ' Renowned GODFREY whose immortal Glory ' Martyr'd for me shall ever live in Story ; ' Let every Loyal Eye that reads it there , ' Yield to his name the Tribute of a Tear. ' Brave Soul ! thy Love and Loyalty do claim ' That King and People should proclaim thy name ' As England's Victim , ne're to be forgot , ' Fastning on Rome an Everlasting blot . ' The Great Jehovah who is only wise , ' Permits thy fall as a sweet Sacrifice . ' Thy barbarous Murder has made clearly out ' That Plot which none but Infidels now doubt . ' Those bloody Varlets , black Assassinates , ' Curst Executioners of Rome's Debates , ' Drunk with Infernal cruelty , made thee 'A Specimen of England's Tragedy . ' By thee we learn what curtesie to hope ' From Romish Butchers , Vassals to the Pope ' Thou led'st the Van , first fell'st into the Trap ' From whence they hope 't no Protestant should scape . ' Poor Innocent ! trepann'd amongst them came ' Into their Nets like a poor harmless Lamb , ' Whilst they like hungry Tygers ready stood 'T' imbrue their Tallons in thy guiltless Blood. ' Thou little dream'dst such an Infernal snare ' Had there been laid t' intrap thee unaware . 'T is strange ( say some ) what reason should ing● ' Them to make thee the Object of their rage ; ' Some think 't was 'cause the Babylonish Whore , ' Big with a Bastard long'd as heretofore ' For Christian Blood ; Her Favourites made haste ' In her great need to help her to a taste ' Of choicest Liquors ; thine she calls for first , 'To cheer her sinking Heart , and quench her Thir ▪ ' Fearing miscarriage ; when her Spirits faint ' She drinks the Hearts blood of some Martyr'd Sain ' Insatiate , like the Horse-leech still she cries , ' Give , give me that , there 's nought else will suffice ' My craving Paunch ; my pleasure must be done ' This Heretick was a Pragmatick one , ' He knew my secret Clubs , and would reveal ' My Tragick Plots ; we must prevent his Zeal , ' Let 's strangle him before he does relate ' The Villanies we intend to perpetrate . ' Ah brutish Whore , of Canibals the worst , ' For this curst draught be thou for ever curst ; ' In the most lasting Records let us see ' This horrid instance of thy cruelty . ' This Loyal Knight ne're injur'd thee , but stood ' Upright for Justice , and his Countreys good . ' Will nought but Blood of Protestants give ease ? ' Or quench thy thirst ? What mischievous Disease ' Infects thy Bowels ? Must your Churches food ' Be Flesh of Saints ? Your Mornings draught their Blood ▪ ' Fellonious Strumpet ! dar'st thou be so bold 'To steal by night into thy Neighbours Fold , ' And seize my Lambs ? Thy Theft and Cruelty , ' And all thy Murders shall revenged be . ' But since he 's gone and Justice does pursue ' With eager steps the Assassinating Crew , ' We 'l acquiesce ; for Heav'n now seems to call , ' And bid tears cease , at his sad Funeral . ' Let Christians offer through the Universe ' Whole Hecatombs upon his bleeding Herse . ' And could their tears increase into a Floud ' 'T were no excess ; so much I prize his Bloud . THus , thus did I in Eighty make sad moan For that brave Hero who was dead and gone ; But Oh my Heart ! — A Cordial presently , My Spirits faint ! Ah me ! Help Lord ! I die Unless I have relief , I can't sustain My sinking Soul ! was ever any pain Or sorrow equal to what I now feel ? My burd'ned mind under her weight does reel . Oh since that year what woes have I beheld ! How have my mournful Eyes with tears been fill'd ? I then did fear what since is come to pass As in that Treatise plainly hinted was . Did Rachel mourn , and all relief refuse , How then can I forbear ? How can I chuse But weep , and to lament for my sad Lot ? What Children have I lost ? who now are not . Did I for one such Lamentation make ? My Bowels now may surely throb and ake , When I recount how many since are gone , Who murdered were by bloody Babylon . 1681. Poor Colledge first before this Idol fell , Betray'd to death by Evidence from Hell ; To drink his Blood there seem'd to be some strife , Was twice Indicted ; they must have his Life : Yet they could never shake his constancy , Hear his great Soul sing his own Elegy . A Poem written by Mr. Stephen Colledge a while before he was sent to Oxford , where he Suffered Death , Aug. 31. 1681. Wrongful Imprisonment Hurts not the Innocent . WHat if I am into a Prison cast , By Hellish Combinations am betray'd ? My Soul is free although my Body's fast : Let them repent that have this evil laid , And of Eternal vengeance be afraid ; Though Racks and Gibbets can my Body kill , My God is with me , and I fear no ill . What boots the clamours of the giddy Throng ? What Antidote 's against a poysonous Breath ? What Fence is there against a Lying Tongue , Sharpen'd by Hell to wound a man to Death ? Snakes , Vipers , Adders do lurk underneath : Say what you will , or never speak at all , Our very Prayers such Wretches Treason call . But Walls and Bars cannot a Prison make , The Free-born Soul enjoys its Liberty ; These clods of Earth it may incaptivate , Whilst Heavenly Minds are conversant on high , Ranging the Fields of Blest Eternity : So let this Bird sing sweetly in my Breast , My Conscience clear , a Rush for all the rest . What I have done I did with good intent , To serve my King , my Countrey , and the Laws ; Against the bloody Papists I was bent , Cost what it will I 'le ne're repent my Cause , Nor do I fear their Hell-devouring Jaws ; A Protestant I am , and such I 'le dye , Maugre all Deaths , and Popish Cruelty . But what need I these Protestations make , Actions speak men far better than their words . Whate're I suffer's for my Countrey 's sake , Not 'cause I had a Gun , or Horse , or Sword ; Or that my Heart did Treason e're afford ; No , 't is not me ( alone ) they do intend , But thousands more , to gain their cursed End. And sure of this the World 's so well aware , That here 't is needless more for me to say , I must conclude , no time have I to spare , My winged hours do fly too fast away , My ( work ) Repentance must I not delay , I 'le add my Prayers to God for England's good And if he please will Seal them with my Blood. O Blessed God destroy this black design Of Popish Consults ! it's in thee we trust ; Our Eyes are on thee , help , O Lord , in time . Thou God of Truth , most Merciful and Just , Do thou defend us , or we perish must ; Save England , Lord , from Popish Cruelty , My Countrey bless , Thy will be done on me . Mans Life 's a Voyage through a Sea of tears , If he would gain the Haven of his Rest ; His signs must fill the Sails whilst some Men Steers . When Storms arise let each man do his best , And cast the Anchor of his hopes ( opprest ) Till Time or Death shall bring us to that Shore Where Time nor Death shall never be no more . Laus Deo. Amen . From my Prison in the Tower , August 15 , 1681. Stephen Colledge Great Essex ! Ah thy groans methinks I hear ! What ne're a Friend ? hadst thou not one Friend near ? No●e , none to help ; in vain it was to cry When there were none but Savage Monsters nigh . Since thy great Soul could not inticed be , No● wouldst conceal their cursed cruelty , They make a bloody Tragedy of thee . Surpriz'd , lest all should be discovered Unto this Dev'lish Policy they were led ; And to conceal their horrid Plot they try Those wicked Arts , which do it justifie Confirming it to all Posterity . Though thy Assassinates like men appear , Their curst attempt shew'd least of man was there , Incarnate Devils certainly they were . Ah cruel Tyrants ! destitute of shame , To murder both thy Body and thy Name . Could not thy Blood their hellish thirst suffice ? But must thou die a double Sacrifice ? What! cut thy Throat with such barbarity , And when thy Soveraign also was so nigh ! The Royal Prison , though a Tower strong , Was no defence nor refuge to thee long . Thou careful wast how to preserve thy life , And yet didst fall by a curst Romish Knife . Thy Head almost cut off ; and yet they cry That thy own hands did act the Tragedy ; ●●t now we hope it plainly will appear , Who the vile Actors ; who the Murderers were . May I not borrow now ( as many do ) Some proper lines , made on an Essex too . Shall such a Noble Peer fall thus by Rome ? And shall I not drop tears upon his Tomb ? Shall none who loved him , move for a Vote ? Ye Lords and Commons , ye are bound to do 't . A Vote that all on that same day o' th' year On which he fell shall mourn , or shed a tear , Or else be judg'd a` Papist ? It were wise T' erect an Office in my Childrens Eyes , For issuing forth a constant sum of tears , There 's no way else to pay him his Arrears , And when we 've drien'd this Ages Eyes quite dry , Let him be wept the next in History . 1683. Renowned Great Lord Russel next , 〈◊〉 Is markt out for this direful Tragedy , Scarce had I dry'd mine Eyes for loss of one , But they another Hero fall upon . A braver Lord scarce ever lost his Head ; Nay few like him hath England ever bred . From a most Noble Stem he did Spring forth , And had a Spirit ●uited to his Birth . Had I not wept so many tears before , For him whole Rivers from mine Eyes might pour . Had I an Helicon in either Eye , The thoughts of Russel soon may draw them dry . Great Soul ! too great for our inferior praise , You for your self the Noblest Trophies raise . Your Love to Sion , and your Native Land Shall mention'd be , ev'n while the Earth doth stande My loss and England's too who shall repair ? Great God! his hardned Enemies do not spare ; 'T was by the Blood of these Great Men I see England was freed from Rome's curst Tyranny . T' avoid the Odium of their cursed Plot , Which notwithstanding ne're will be forgot , Another was contriv'd , wherewith they thought The innocent to insnare , who should be brought Thereby to ruin ; and then hop'd to see Sion and her best Friends would ruin'd be ; This was the Second part of Rome's design To work the overthrow of me and mine , And these two Champions standing in their way With bloudy hands they villanously slay . The first inhumanely was Murdered , The other they did publickly Behead . They charged him indeed with odious Crimes , ( And many others too , in those black times : ) Crimes he to th' last did utterly deny , Whose Noble Soul their malice did defie , But Villains swore , and he alas must die . O Heav'n and Earth be ye astonished ! How fain would they have struck off my poor Head , Yet of my Blood that they themselves might clear , Good Protestants the scandal on 't must bear . 1683. Sydney , dear Sydney treacherously fell , Whom I esteem'd a Prince in Israel ; Those Laws that were intended for defence , Were wrested so thou couldst not have from thence Any relief , but thou must likewise dye , Although on thee no guilt at all did lye , Jury and Judge dealt so inhumanely . What hadst thou done ? what cause of death in the For Sion 't was ; 't was for thy Love to me . Thy Principles were such , Hell could not bear The thoughts thereof , though publisht they ne're we Thou wast too Just , and hadst such piercing Eyes , Those Hellish Statesmen doubted a surprize , And therefore made thee a third Sacrifice . 1684. By Popish Arts many more ruin'd were , Poor Holloway likewise fell into the snare ; B'ing from th' Western World a Prisoner brought , By those who fiercely his destruction sought ; Who at the place of Execution Delivered his Bible unto one Of his Relations , wherein he had writ The following lines , which I do here transmit . ' Owner hereof prize this , and bless the Lord ' That yet to England doth his Word afford ; ' Had I liv'd longer , hopes I should have had 'T' have seen times mend , but now expect them bad ' Truth will not do , for much of it I wrote , ' And for 't I die much rather than the Plot. ' Did you know all , you 'd say I did my part 'To free you from designed Popish smart . And now alas ! behold my dismal case , Great Flouds of sorrow follow on apace . Many Religious , Pious Men of worth Are rendred vile , not fit to live on Earth . Observe Rome's policy , who contriv'd it so That Protestants should Protestants undo . Conscience must now be basely shackled Against its Light impos'd on , and misled , And truckle like a Slave unto all those Who did Christ's Regal power in man oppose : Either their Consciences must wounded lye Under despair for their Apostacy ; Or if they were resolved , and sincere , They loss of Goods , Contempt and Scorn must bear ; Be sent to noisom Jayls , or to Exile , Which many chose , rather than to defile Their precious Souls , and treacherously dis-own , Or yield the power of Christs righteous Throne Up to Usurpers , who audaciously Cry , All is Caesar ' s due , and so deny God over Conscience has the Soveraignty . No wonder they Laws violently break down ; That all our Civil Rights are overthrown . That our Just Properties they take away , And our most Ancient Liberties betray . Since they the Glorious Monarchy of Heav'n ●o now Invade , and strive to have it given ●nto their hands that they may tread it down , And impudently cry , All is their own . Grand Rebels ! what , attempt the Right of God ? ●● you not fear his dreadful Iron Rod ? Would you Dethrone him ? would your hellish spite ●●●rive both God and Man of their just Right ? This you design'd ( although in vain ) to do ; And Christ's blest Kingdom fain would overthrow ▪ One while they cry , Conscience to them must be● Another time , Christ's Right they did defend . When it did seem to favour their design , Conscience in all its rights they undermine , But when they found 't would with their Interest sta● And with th' Intrigues that they then had in hand , They cry , Nought's juster than that all men do To others as they would be done unto . But to return ; nothing for many years Is seen but Persecution , Bloud and Tears . No Liberty at all Conscience must have , But the Dissenters Prison proves his Grave , Where hundreds of them lay long buried , Whilst others of their Goods were plundered . Many in filthy Jayls so long did lye , That poysoned with the stench they there did dye . Law and Religion both were trampled down , And most good men term'd Enemies to the Crown . Charters of Towns and Cities ta'ne away , That Popery and Slavery might bear sway . No Stone 〈…〉 unturn'd , whereby they might Bring 〈◊〉 poor England an Eternal Night Of Popish darkness ; many therefore fled , Whilst others were strangely dis-spirited . Divers good Magistrates were laid aside , And wicked men for Judges they provide , Void of all fear of God , who any thing Would give for Law , they thought would please 〈◊〉 King Did a Dissenter Law or Justice crave ? He 's branded for a Rascal , Rebel , Slave . Yet many men so strangely blinded were , They could not see , though things appear'd so clear , Because that King a Protestant was thought , Matters by him so cunningly were wrought , And carried on ; but when he came to fall , All things were plain and bare-fac't unto all ; For the next King his Visage did lay down , And publickly himself a Papist own ; And I likewise more clearly did espy My dreadful danger then approaching nigh : The Popish Plot under a Cloud was hid , ( And a Sham Plot contrived in its stead . ) Though own'd by three Successive Parliaments ; ●et all 's denied by Romish Innocents , ●hose Jesuits who hang'd for Treason were , Themselves free from all guilt or crime declare , 〈◊〉 th' unborn Child ; nor is this strange , since they 〈◊〉 Dispensation have , That they may say Whatever will preserve their Cause from blame , And Holy Church secure from her just shame . 1685. Therefore is Dr. Oates brought on the Stage , ●egraded and expos'd to brutish rage , They on his Back their cruel strokes do lay , Whereby their Hellish Plot they stifle may ; ●et let them whip and lash him till he die , And practice all their Romish cruelty , ●one of his Evidence he can deny . 'T is to his Honour and Immortal praise , And to his name it will high Trophies raise . Those many hundred stripes laid on by Rome Are as so many Monuments become , More great and lasting than a Marble Tomb. Poor Dangerfield ! couragious and bold , Whom Rome's Incendiaries never could By horrid threats or subtle flattery , Prevail upon to gainsay , or deny What he of their Intrigues did testifie . Unto a cruel whipping they him doom , Which yet could not his Fortitude o'recome . 'T would pierce ones Heart to think what miseries He suffered from his bloody Enemies ; And though perhaps not well prepar'd to die , Yet he must fall by Romish Tyranny , A Villain in the midst of all his pain , Stabbing his tender Eye out with a Cane , Which pierc't so deep he in great torments lay , That never ceast , till Death took him away . The Fence b'ing thus thrown down the ravenous Beasts Rush in , and of poor Innocents make Feasts . Wild Boars and Bears , yea Wolves and Tygers , strive All to destroy , and leave no Lambs alive . Religion , Laws , though all good mens great care , Yea , and mens precious Lives , they did not spare ; That England seem'd as if it were become A Scene of misery , and a prey to Rome . And what could Sion do ? Alas , poor I Bewail'd my state , but saw no comfort nigh ; Yea , my poor Children about me hung , B'ing hardly able to endure the wrong , And sharp Assaults of those fierce Fiends of Hell , Yet knew not how their malice to repel . About this time i' th' West there did appear Some unto whom their Countrey was most dear , Striving to free it ; but mistook the time , And Person too , who Landed then at Lyme : A Man belov'd ; but not the Instrument God chosen had ; and now to us hath sent To save our Land , and Sion , from that blow , Which would have been to both an overthrow . 1685. But of my joys I must forbear to sing , A doleful noise seems in my Ears to ring , And still grows louder ; sure 't is from the West ; What 's that I see ? a cruel savage Beast ! A Man ? no sure a Monster ; though he came Of Humane Race , he don't deserve that name , A cursed Spirit of th' Infernal Legion , A Lord Chief Justice of the Lower Region . I cannot rest , hot strugling rage aspires , And fills my Free-born Soul with Noble Fires . My Muse soars high , and now she doth despise What e're below attempts to Tyrannize . Ah! but again she faints ; how shall I tell What to those poor mistaken Souls befel . The dismal news of Rapine , Spoil , and Blood Shed in those Parts , which ran ev'n like a Flood , Works strange Effects in my afflicted Soul , For grief my Bowels do within me rowl . In biting Satyr I could even contemn , That Villanous Judge who Innocents did condemn ; Who on the Bench did nought but what he knew Would gratifie the bloody Popish Crew . Though nature seems assistance to refuse , Revenge and Anger both inspire my Muse. Shall the Wretch live ? why is he spar'd so long ? Justice seems to complain of having wrong ; Th' Infernai Daemons , angry seem to say , Dead or alive we him will fetch away , And at his stay they all seem to repine , That to their vengeance we don't him resign . But Ah! his Blood can never recompence His ruining so many Innocents . And it may seem the wonder of the time , And some are apt to think , may be a crime , That we no more regard their memory , Who for their Countries welfare dar'd to dye . Poor Hearts ! who seeing we were drawing nigh To Vassalage and ROMISH Tyranny , Resolv'd to save Religion and the Laws , But mist ; and fell into this Tygers Claws , Whose mind upon the prey was wholly bent , Pitying none , though ne're so Innocent ; b●● like an hungry Wolf , or furious Bear Without remorse the harmless Lambs did tear . No time of preparation would he give To many ; nor Petitions would receive . Nor would he h●a● their Wives and Childrens cry , But sco●t and laught at them in ●isery ; And though they pity beg'd with sighs and groans , He was relentless to their tears and moans , Beg'd that distressed Widdows he 'l not make , But save their Husbands lives for Jesus sake . ●t being plain , most of those who were there , Designed well , though taken in a snare . But with what rage did he upon them fall , Swearing , He 'd make examples of 'um all , Cry'd , On that Sign-p●st take and hang them up , The Rogues shall all taste of this bitter Cup : Whereby this bloody Wretch destroyed more In a few Weeks , than Bonner did before In full three years , many as faithful men As suffered by Popish fury then . He hang'd 'um up by two , by three , by seven , Whose Blood aloud for vengeance cries to Heav'n . Their Bodies likewise cut to pieces were , Their Quarters hang'd o' th' Hedges here and there ▪ Their Flesh was given to be Meat for Crows , And all because they Antichrist oppose ; And were resolv'd never to bend the Knee To Images , nor turn to Popery ; Nor ever Slaves or Vassals to become Unto the Pope , and Scarlet Whore of Rome ; Whom Christ commands ( his Saints , so to reward As she has done to them ) in 's Holy Word . Their ends were right , but they mistook their call , And therefore God did suffer them to fall ; They did disdain those Yokes with generous scorn , Which were by other servile Spirits born . ' They saw the threatning Storm approach from far , ' Fearing a thousand mischiefs worse than War , ' And therefore rushing on th' impetuous waves , ' Would rather die like Men than live like Slaves . 'To save Me and the Land they bravely try'd , ' Fail'd in th' attempt , and then as bravely dy'd . ' In vain would envious Clouds their Fame obscure , ' Which to Eternal Ages shall endure . ' If ill designs some to the Battel drew , ' Must all be scandalized for a few ? ' If fawning Traytors in their Councils sate ' 'T is base to mock , rather lament their Fate . ' Though Heav'n for England's Sins refuse to bless ' Their great Design with the desir'd success , ' 'T is an unequal , brutish Argument , ' Always to judge the cause by the event ; ' Thus the unthinking giddy multitude , ' An Innocent may Criminal conclude . But woe to those who in cold Blood did kill , And thereby did their own revenge fulfil . The High-ways like a Slaughter-house became , Or bloody Shambles , to their Enemies shame ; What multitudes of men did they destroy And hang on Trees , which did so much annoy The People round about , it made them cry , O Lord defend us from Rome ' s cruelty . But this Relation gives me little ease , I must some other way seek to appease My overflowing Passion ; therefore I Some of those Hero's Names cannot pass by Until I drop some tears upon their Hearse , That the next Age may mourn for them in Verse . Brave Colonel Holmes , Wise , Valiant and Sincere , Who didst to Sion true affection bear , Thy worthy Name shall not forgotten be , But shall recorded be in History To after Ages ; nor can thy Arrears Be duly paid without a Flood of tears . Great Soul ! thy Life thou seemedst to despise , Rather than ask it of thine Enemies . Much less didst thou in any sort incline Others to charge , to save that Life of thine . How didst thou grieve and publickly bewail Thy undertaking should so strangely fail ? But yet Prophetically didst Divine , It would revive again in little time , Though by what means it brought about should be , It was impossible thou couldst then fore-see , And thy Prediction now is come to pass , Though by thy Foes it then contemned was . And now the sad Spectators wondring saw , The Horses long refuse the Sledge to draw ; The poor dumb Beasts by Heavens Instinct are Made sharp Reprovers , whilst the lash they bear ; And seem to say , These men are innocent , They must not die , God will not give consent , And therefore he doth strangely us restrain From drawing them , though lasht and lasht again . What other voice there was I cannot see In this amazing wondrous Prodigy . Yet all these warnings from the Foe are hid , For dye they must , and dye they also did ; Although on foot to slaughter they must drudge , To gratifie a most Tyrannical Judge . Nor did the Gallant Father fall alone , He in the Cause lost a Religious Son. Poor Captain Holmes , few young men like to thee , Did hazard all to set their Countrey free From Rome's curst Yoke , and cruel Slavery . The next Great Worthy 'mongst the vanquisht Host Which in that hour of darkness I have lost , A Preacher was , indu'd with Holy Art , Who did dissolve the Stone in many a Heart , His name was Lark ; O come my Children now , Pay him those tears which he laid out for you ; Ah! must he fall by Fate ? Ah! must he yield ? His Life up too ? but why not in the Field ? Must Sampson fall by the Philistines hand Who from their Bondage strove to save the Land ? Well! by thy death thou hast prevailed so , Thou hastenedst their utter overthrow , And yet I cannot but lament to think Of what a bitter Cup thy Flock do drink . My loss of thee is more than loss of Ten , Though they might be sober Religious men : When Death thus with his hands lays hold upon The Pillars of the House , the Building 's gone , Unless God in his Mercy instantly Raise others up their places to supply : But Ah! how many dye ? how few appear Them to succeed , and their great weight to bear . In Jesus Christ's own Harvest in this Nation , ( which now seems white ) there 's cause of Lamentation . A Chariot and an Horseman I have lost , But he 's above , incampt i' th' Heavenly Host. Have you not seen an early rising Lark Mounting aloft , making the Sun her mark ? Lo here 's a Lark that soar'd up higher , higher ; Till he had sung himself into Heav'ns Quire. From Earth to Heaven he went , and in a trice His Soul ascended into Paradice . Now stop mine Eyes , for fear your Floods should fail , And I want tears for all I must bewail ; But yet I need not doubt ; Springs I espy , Yea Fountains , which will give a fresh supply For two young Plants , who both sprang from one Stem , Belov'd of God , I hope , as well as men . Dear Hewlins , of what use might you have been , If you to spare th' Almighty good had seen ? What cruel Tyrants had we lately here , That two such tender Branches would not spare ? But when I think , of Grace that they had store , And with what patience they their Sufferings bore , It gives such comfort I can weep no more . What Testimony did they leave behind , Of that sweet joy which they in Christ did find ? When wicked men all pity do deny , Our Saviour to compassion's mo●'d thereby ; And doubtless they are plac't in that High Sphere , Where th' Spirits of Just Men Triumphant are . Ah me ! Alas ! what means this Sea of Blood ? Oh! See , see , see , it breaks forth like a Flood . Must Walcot , Bateman , Ayliff , Ansly too Be all forgot , are no sighs to them due ? No , no , that must not be ; I 'm drencht in tears , To hear this cry of Blood sound in mine Ears . But lo ! another Stream issues amain , My sinking Spirits , Lord , with speed sustain . Poor Nelthrop's gone too , and the Lady Lisle ; Nay more , the Gallant Noble Lord Argile . Hath Scotland bred a greater Man than he ? Of Noble Birth , and Ancient Pedigree . No danger could his High-born Soul restrain , He strove his Countreys Liberty t' obtain . And it to free from Romish Usurpation , Beyond most of the Nobles in that Nation ; For which his Enemies many snares did lay , Both his Estate and Life to take away , Who only did design Tranquillity To th' State ; and to secure't from Slavery . Were I but able I 'de advance his Praise , And with high strains of grief his Glory raise . A Nobleman , Just , Pious , Valiant , Wise , Able for Counsel , or for Enterprize ; Fit to set Cato Copies if alive , Whose sharp discerning Judgment soon could dive Into their Plots , though laid as deep as Hell ; But missing his Design , our Statesman fell . Success sometimes does not the Wise attend , The most Sagacious sometimes miss the end They aim at ; and yet may not be i' th' wrong ; The Race is not to th' swift , nor to the strong The Battel is not always ; and we see This Scripture Proverb was made good in thee . Farewel Argile ! my weeping Muse shall burn Her wither'd Laurel , at thy mournful Urn ; Contemn a Monument , and scorn a Stone ; Marbles have flaws , and must good men have none ? But gone he is ; drop tears my Children all , And mourn , because that day a Prince did fall : Though he be gone , his Honour shall not dye , My Children shall preserve his Memory . Undaunted Rumbold is the next that I Register in my mournful Elegy , He both Couragious and Religious was , Whose Zeal for 's Countreys Freedom did surpass Most others ; and although he then did lye Under the scandal and the infamy Of secretly conspiring how to slay His Soveraign Lord in a vile treacherous way , Which he deny'd , and did abominate , When his last Breath he yielded up to Fate So wounded , that two Deaths he seem'd to dye : Tears drop again , mine Eyes I cannot dry , When I observe the Babylonish Train , Strive all these worthy Mens repute to stain With Lies , false Slanders , and black Calumny , That they unpitied by all might die . But to my comfort , I now hope the day Is come , will wipe all their reproach away ; That whilst their Souls Triumphing are in Glory , Their Fame will cleared be in future Story ; And that to all good Men their Memory Will precious be to all Posterity . But now my Muse back to the West must go , And tell what there the Enemy more did do , Where cause of grief be sure I cannot lack . Brave Patchel next appears with Captain Blake ; And though I have great store of tears let fall , Yet their sad Fate aloud on me doth call To draw the Sluces up , and yet once more From my wet Eyes fresh Floods of tears to pour ; For I perceive whole Troops together come Of Western Sufferers , crying , Pray make room ; Why must our names be buried in the Croud ? And all our worth be vailed in a Cloud Of dark Oblivion ? Must we always lye Under an Odium of the blackest dye ? Is nothing due unto our mangled Clay ? Will none strive our reproach to roul away ? Can you so partial be ? What not a tear For us to whom Liberty was so dear ? Do you disdain to speak in our defence , Because some were of no great Eminence ? Was not our Blood as dear to us as theirs , Whose death you do bewail with bitter tears ? A lust our mean dust be slightly trampled on , And disregarded without sigh or groan ? Ah! Must we ever , ever be forgot ? And must our names like wicked Persons rot ? No , no , Great Souls ! I equally resent The sad misfortune of each Innocent ; And though some ( not for want of Ignorance ) Cry 'gainst your Prince your Arms you did advance ; Yet your Allegiance sure could never bind Your hands , that when Rome's power had undermin'd The Constitution , thereby to o'rethrow The Government , yet you must nothing do . Must every man sit still , and quiet be ? And Law , Religion , Life in Jeopardy ; The contrary Jehovah hath made out , And thereby our Salvation's brought about . Yet Non-resistance is our duty still , When Princes Rule by Law ; but not by Will. When Magistrates pursue that gracious end , God by advancing of them did intend ; Then to resist them is a horrid thing , And God to shame will all such Rebels bring . But must Superiors be submitted to , When they contrive to ruin and undo Their faithful Subjects , and o'return the State , And their most sacred Oaths do violate ? Is Government ordained to destroy , Or to preserve the Rights that Men enjoy ? Suppose a Father should be led away , T' attempt the Mothers Life , and strive to slay His Innocent Children ; and to those adhere , Who unto them malicious Enemies were : In such a case as this the Children sure , Their Mothers , and their own Lives may secure . Ought they not then their Fathers hands to bind , So to prevent the mischief he design'd ? Don't Nature teach a Man to save his Life From th' Treachery of Father , Child , or VVife ? Must Servants yield , and passively consent Their Master from their Bones the Flesh should rent Is it a crime if they won't this indure , But seek a better Master to procure ? Self-preservation 't was that moved you , ( Fore-seeing what was ready to insue , ) To seek such ways to save your selves and me , VVhich you thought Just , and hop'd would prosperous be And though God did Success to you deny , Yet you might act with all Integrity ; VVhich Heav'n doth seem to Crown now with Applause , And to Assert the Justice of your Cause . Since 't was ordain'd that spot should be the Scene VVhere the Cause dy'd , there to revive't agen : And though for what you therein were misled I did lament , and many tears have shed ; Yet I must vindicate you from the wrong You suffer'd have by many a viperous Tongue ; And will more of your worthy names revive , Though at your slips I never will connive . Dear Hicks , shall slanderous mouths seek to defame , And to calumniate so sweet a name ? Ah! shall detracting malice go about VVith its rude Breath to blow thy Taper out ? Well! let them all their full-mouth'd Bellows puff , It is their Breath that stinks , and not thy snuff . Oh what a judgment 't were if such as they Should but allow thy actions , and betray Th' endanger'd name by their malign applause To good opinion ; that were a just cause Of grief indeed ; but to be made the Story Of such false Tongues , Great Soul ! it is thy Glory . Ah! is he dead ? did his poor Body fall By th' rage of man ? tears cannot him recall . Yet might not then have died , but his day Might have been lengthned , had he known the way To Life and Peace which God hath since found out , And for our safety , strangely brought about , The day he longed for his Eyes had seen If some things had , and some things had not been . What he saw past , Heavens Eye fore-saw to come ; God saw how that contingent act should sum The total of his days ; His All-seeing Eye ( Though his own could not ) saw that he should dye That very fatal hour , yet saw his death Not so , so necessary , but his Breath Might have been spared to a longer date Had he imbraced this , not taken that . Had not a furious Judge condemned thee , Void of all pity and humanity , Thou might'st have liv'd and seen with joyful Eyes That done , for which thou fell'st a Sacrifice ; Yet that God orders all things right w' are sure ; The Death of some may Life to more procure . But here 's just cause of further Lamentation , For one we scarce can equal in the Nation . A worthy Preacher , who could not comply With what his Conscience could not justifie . But hark how th' Enemy doth scoff and jear , That a Dissenter's taken in the snare . A better Sacrifice there could not come , To please the Canibals of Bloody Rome , Who do believe there is no Dish so good , As a John Baptist's Head serv'd up in Blood. But he 's a Rebel ; Ay! that , that 's the cry ; Now as to that , let 's weigh impartially His dying words , now printed , which relate He did believe Monmouth Legitimate , Or Lawful Son of Charles , or else that he Would ne're have acted in the least degree In that design , and we may likewise find The rest in general were of that mind ; And though they were mistaken , let 's take care Not to asperse what dying men declare . But sober thoughts of them still to retain , And not with Obloquy their Memory stain . But lo ! a multitude of Sufferers more ( Whose Blood for vengeance cries , ) stand at the door Open to them ; my Muse ; Ah! do but see What a great number of them still there be ; Now they are come , 't is fit I first make room For the most gallant generous Battiscombe : A worthy Person of a great Estate , Although he was cut off by cruel Fate . The wretched Judge allur'd him to accuse Some other Gentlemen , which he did refuse VVith scorn ; for he abhorr'd his Life to buy By such base and unmanly treachery . VVen he o' th' Ladder was he seemed to smile ; Saying , He hoped in a little while He should enjoy a Crown and Diadem Of Glory in the New Jerusalem ; That from a Land of misery and woe To the Coelestial Paradice he should go . Hamling fell too , nor was his Innocence Before so vile a Judge , the least defence Against the Crimes wherewith they charged him , Though altogether free from any Crime ; VVho neither was in Arms , nor did assist Any that were ; nor any who did List Themselves for Monmouth ; nay he did advise His Son not to ingage , but to be wise , And unto Gods dispose leave every thing , VVho in due Season would Deliverance bring . But he was a Dissenter , and for this He must not live ; for he accused is By two such Rascals as did never care VVhether 't were truth or falshood they did Swear ; But with the Judges humour would comply , And by such Evidence this man must die . Next Mr. Brag a Man of good Descent , And well known to be wholly innocent ; VVho though a Lawyer , yet no Law could have VVhereby his Life from violence to save . When Law and Justice both o're-ruled were , And Judge and Jury too resolv'd to steer By the false Compass of the Princes will , In vain was the most Learned Lawyers skill ; None were secure , neither the weak nor strong : Will was made Law whether 't were right or wrong . The Land-mark was remov'd , all Common laid ; And all our English Liberties betray'd . But time will fail me , therefore I 'll proceed , And not forget Smith , Rose , and Joseph Speed , And Evans too ; shall such a man as he Fall basely , and not draw a tear from me ? Then Madder , Kid , young Jenkins too all bled , Who for his Youth ought to be pitied ; With Doctor Temple , Spark , and Captain Lisle Kill'd in cold Blood , their malice was so vile ; And many hundred others who there fell So barbarously , there 's scarce a Parallel Of Stirs that were in any former Reign , Where so much cruelty was ; and leaves a stain Upon that time , will ne're be wip't away Until the World and all things else decay . But notwithstanding so much Blood was shed , Some hundreds of poor Souls were banished ; Bereaved of their VVives and Children dear , And into Forreign Countreys driven were , And there exposed to all misery , And the severities of Slavery . The Husband separated from the VVife , Depriv'd of all the joys of humane Life . Their Goods , and their Estates all forfeited , And nothing left wherewith to buy them Bread. But should I all their miseries recount , They to a mighty number would amount ; Yet now Great Nassaw's setled on the Throne , VVe do not doubt but he 'll regard their moan ; That on their sorrows he will cast his Eyes , And of his Princely goodness , ease their cries . But stay my Muse , for here 's more cause of grief , And I have still more cause of Heav'ns relief , For now alas ! two Martyrs I espy , On whom were acted a sad Tragedy . The one a Person of great worth and name , A Citizen of London of much Fame , VVho by Time serving wretches that would do VVhat e're might please the Factious Romish Crew . VVas doom'd to death by villanous Evidence , Though for himself he made a just defence . Alderman Cornish was this worthy man That thus unjustly suffered . Who now can Forbear to weep ? or can forbear to tell VVhat to a pious woman then befel ? Poor Mistress Gaunt , most dear thou wast to me , Few of thy Sex ever excelled thee ●● Zeal , in Knowledge , or in Charity , VVho wast condemn'd a cruel death to die , Cause thou relievedst men in misery . These two I must bewail , who in one day By Romish Treachery were swept away ; 'Gainst whom these Miscreants malice did appear , ' Though altogether innocent and clear ; As doubtless we shall find apparently , VVhen their Case stated is impartially . As to the woman 't will be shewed ere long . That many ways she suffered much wrong , VVho by a Jury at H●●ks-Hall was freed , Yet at th' Old-Bailey 'gainst her they proceed ; A London Jury took her Life away , VVhich they may answer for another day . On the same day these worthy Christians fell , Most of us may remember very well . That Gods displeasure ere that day was done Seem'd very evident to every one That his works doth observe , and mind his hand In his strange operations in the Land. O come ye Angels , lend your glorious Stile ! Created Beings to lament a while . Ye blessed Hosts that sing Jehovah's praise , Assist my Muse in lamentable Phrase ; For now the City Streets ev'n run with Blood Of those Just men , who only sought our good . Ah! London , let all future Ages see Thy grief , that Cornish lost his Life in thee . Could not their burning thee abate their rage ? Nor their inslaving thee their wrath asswage ? Could not Great Russel's death them mollifie ? Nor Essex's murder stop their cruelty ? VVould not th' inthralling of Great Brittain do , Religion and Liberty to o'rethrow ? Hast thou not many years triumpht in Blood , Undoing thousands who most faithful stood Unto their Countreys Interest , venturing all , The Common-weal might not to ruine fall ? Oh cursed Rome ! thou 'lt soon thy measure fill , Thy wickedness grows and increases still ; Religion's shame , and all the Worlds great curse , Why dost thou still proceed from bad to worse ? And now , my Muse , methinks we shan't do right To worthy Cornish , if we seem to slight His memory , by a short Encomium To whom so much is due ; therefore let 's come , And in a few lines more expatiate Upon the circumstances of his Fate . Ah! London , London , did it not surprize ? Couldst thou behold poor Cornish with dry Eyes , Hang'd like a Caitiff on a cursed Tree , And acted in the very midst of thee ? To good men 't was a grievous sight we know , Though to some wretches 't was a pleasing show . A though with blushes Angels seem'd to see This horrid Act ; and Heav'n disturb'd to be . What chearful looks this excellent Christian had , ●s through the Streets he his last Journey made ? To that in triumph he did seem to go To death , as if he certainly did know That Angels thence would carry him to bliss , And place him where no pain nor sorrow is , To be a Courtier to the King of Kings , ●eeding on joy that from Christ Jesus springs . The Sun that Morning his bright Beams displays , And sends upon the Earth his Golden Rays ; Smiling while those two Worthies here remain , But seem'd to frown as soon as they were slain . The Heav'ns their mourning Garments do put on As if they 'd shew , two Innocents were gone . A Storm of Rain descends from that black Cloud With dreadful Lightning , and with Thunder loud , As if incensed Heav'n were in a Flame , And Christ were coming to dissolve the same ; Or that the Judge of Judges now was come ( With all his Saints ) to give the World its Doom And wronged Cornish should be try'd again By upright Jurors of that blessed Train . And in white Robes of Righteousness appear Before Heav'ns King , his innocence to clear . Jehovah's Trumpet sounding shook the Earth , And to great Floods of Rain with Fire , gave Birth . Heav'n groan'd in Thunder , and did weep in Shower Which did continue fiercely many hours : Nor do I wonder that God thundered so When two such worthy Martyrs bled below ; And since the Heav'ns seem so apparently To justifie their Cause , why may not I ? But stay ! no more of these , for I espy Another Hero just before mine Eye ; Condemn'd a Prisoner ever to remain , Who lay as dead , but now 's reviv'd again : Brave Johnson , who can't be omitted here , A●●ious Church-man , valiant and sincere : A Man of Parts and Learning ; a Divine Who sought his Countreys good as well as mine . Ah! was he whipt ? Must he too be a Taster Of the sharp Rod like to his Blessed Master ? In vain would envious Clouds his Fame obscure , Reproach to him doth still more praise procure . His Lord and Master too , was scourged sore For bearing Witness to the Truth before ; Why then do virulent Tongues attempt to stain The solid Glory which his Soul did gain . But yet 't is strange the Mother should consent Her Sons should suffer such sad punishment . Wounds from a Friend strike deep ; but when from Foes We dis-regard , slight , and contemn their blows . And since few others move in the defence Of wounded Honour , and wrong'd Innocence ; I for the kindness which to thee I bear , At thy sad Sufferings must drop a tear . Had all come from a treacherous Enemy It had not been so great an injury ; But to be wounded i' th' House of thy Friends , This , this all other cruelty transeends : And then great Soul ! to be degraded too Was very hard to bear , but that you knew This oft-times is the way to Dignity , And Honour doth succeed Humility . BUT now alas ! new griefs do me surround , Groans from the North my mournful Soul confound , My Muse must now take wing and swiftly fly , To have a view of Scotland's misery . Be silent and attend ; you soon will hear , Their dismal cries will penetrate your Ear. The Sufferings of my Children here were bad , But in that Nation they were far more sad ; No place more like to France man ever saw , Where Arbitrary Power stood for Law. Men of all Ranks were seized , and did lye In noisome Jayls , yet knew no reason why ; And to insnare them , swarms of cursed Spies Abroad are sent under a false disguise , Who strove t' incense them to dislike , and hate The King , and all his Ministers of State : And to extort some words from them , that so They thereby might unwary Souls o'rethrow . If they found any pious , just and good , Then many snares were laid to suck their Blood , By those vile Emissaries , who were sent On purpose to intrap the Innocent , Suborned Witnesses imployed were , Who for their wages any thing would Swear , Wh●●eby M●●s Lives , Estates and Honours too Are all indangered ; were they High or Low. The Chiefest Peers , and Worthiest Patriots Had many 〈◊〉 the most unhappy Lots ; Unless they 'd be Debaucht , down they must go , And suffer as the meanest Rebels do . I● to Gods Laws Men faithfully do stand , And won't be Subject to the Kings command ; Refusing what their Conscience offends Th' are judg'd , To Caesar then to be no Friends . Some Men they try'd , and on that very day Condemned , and their Lives were ta'ne away . No Pray'rs nor Intercessions will they hear A little time to grant them , to prepare For Death ; nay , they did impiously say , Hell was too good for Rebels , such as they . Yea , they made Law● the thoughts of men to reach , Whom o● ill words or deeds none could impeach . If of the Government they evil think , They of Deaths bitter Cup are sure to drink . Sometimes they wheedl'd them to a Confession , Promising Life upon the same condition . Come , come ( say they ) freely to us declare What your conceptions of the Government are , Speak what you think ; sure you are not afraid , Nor will disown what you so lately said ? Dissemble not in matters of your Faith , Since you remember what the Scripture saith , That they who won't confess Christ Jesus here , He will not own them when he does appear . Subscribe to your Profession ; you shall see How very kind and merciful we 'l be . Speak man ! and let 's your Testimony have , If you will both your Soul and Body save . Thus do they mock them with Expostulations , As Priests and Jesuits do in Popish Nations : But all the time they hide their cruel hate , While thus they craftily expostulate . For in the Council Men concealed stood To witness what they said , and shed their Blood ; And thus with them they dealt most treacherously , And many of their Lives depriv'd thereby . And when they came to dye they beat a Drum , Lest to the light their wickedness should come . A very bad Cause sure , that could not bear The dying words of those that Sufferers were ; But those that wary are , and won't accuse Themselves of ought , they barbarously use With Engines of most horrid cruelty Tormenting them ; they rather chose to die . The torturing Boot , and burning Matches too , They made these innocent Souls to undergo ; And after all were Sentenc'd unto death , And villainously were depriv'd of Breath . Some that were guiltless , yet were Sentenced To lose their Ears , and then be Banished ; And after this again Examin'd were Whether to their Opinions they adhere , If so ; a second Sentence doth succeed , And they are instantly condemn'd to bleed . Thus multitudes of Men and Families Were ruined by such Barbarities , Extravagant Fines , and long Imprisonment , And all the Hellish ways Rome can invent Were exercis'd severely on all those Who Popery and Slavery durst oppose . Yea , they not only took their Lives away , But their good Name seek likewise to destroy , By representing them as Mortal Foes T' th' King , and that they did his Power oppose . Thus was our Saviour dealt with by the Jews , And thus did they his blest Apostles use ; Hoping , that by their heaping infamy Upon good men , they would obnoxious be Unto the Censure of the Mobile ; And by this their Infernal Policy Induce them all Religion to decry ; Especially if they be Men of Name , As many were whom they sought to defame ; And hereby thought all Piety to root out , Their vile Intrigues with ease to bring about ; For when Men all Religion do defie , They 'll quickly suck in Rome's Idolatry . Their wicked Laws good Men must not transgress , Nay which is worse ; they force them to profess , And to declare , They just and righteous are , And fit to be obey'd ; yea they must Swear They will defend them , and that Power too That did Enact them ; which was hard to do . There 's one thing more that 's grievous to relate , Which shews their cruel and malicious hate . That finding Legal Tryals 'gainst them slow And troublesome , they grant a power to The rude ungovern'd Souldiers ; so that they Have pow'r to challenge , and examine may Whom they think fit , and Oaths likewise impose , Scotland ne're saw such Justices as those . Yea they commanded and enjoined were To put to death all such as would not Swear : Yea if they would not answer the demands Of these loud wretches ; then into their hands They fell , who most severely them did use ; The French Dragoons could them not worse abuse : And in few weeks no less than Fifty dy'd Of those that their curst Tyranny decry'd . No Judge these Martyr'd Christians did condemn , Neither did any Jury pass on them . The Souldiers without cause destroy'd them all , Which doth aloud to Heav'n for vengeance call : They kill and slay without respect to Age Or Sex ; to gratifie their brutish rage . They raise an Army like to that in France , Their Arbitrary Power to advance ; And the Intrigues of Rome to carry on , And this for Scotland s sorrows makes me moan . Poor men Free Quarters must provide , or they Are plundered , and all is swept away ; And many hundred sober Persons were Inhumanely destroy'd year after year . No former Tyrant scarcely did invent More Tortures than good men there under-went ; VVhich they must suffer , or must else defile Their Consciences with their Opinions vile . It seem'd as if Inquisitors were come To Scotland now from Spain , or else from Rome . Ah! poor inslaved Land , Ah! must thou be The Scene of Popish Pride and Cruelty ? Thy Magistrates are ravening VVolves become , Of Esau's Race , fit Instruments for Rome . Thy Noble Patriots mourn , thy Priests are sad ; Thy Kirk has lost that Glory which she had . 'T is good for thee to weigh , and lay to Heart What caus'd these woes , under which thou dost smart . Hast thou not been too hot , and too severe , And hence are forc'd such miseries now to bear ? Learn wisdom then , and mild and gentle be , Since God doth never love severity . If ever he return to thee again , Let not thy sharpness all thy glory stain . Let such who can't unite and joyn with thee Have equal Love , and Christian Liberty ; Or else at length a fiercer Storm may come , Than what thou hast already had from Rome . Farewel , poor Scotland , for I must be gone ; And now methinks I hear poor Ireland groan : With a sad Heart I take my leave of thee , And what is doing there resolve to see . AH dismal sight ! — What! all in Popish hands , Not one good Protestant that here commands ? Must Wolves be Keepers of my harmless Sheep ? Take heed , poor Souls ! take heed , and do not sleep . Ah! now I see what the King did intend ; Is this the love and kindness of a Friend ? Did he pretend , all should have equal share Of Trust and Honour ? how does this appear ? Yet let their Honour go ; if that were all I should not care ; but when to mind I call The sad and dismal year of Forty One ; And what by Irish Papists then was done . I cannot think my Children safe to be , Whilst only such are in Authority . Is 't fit such bloody Butchers should bear sway , Whose Hearts were never changed to this day . Here 's not a Constable , ev'n so mean a place , But what is of the Irish Popish Race . I fear ( dear Children ) if God don't appear , Your utter ruin now approaches near . I cannot but lament when I behold These hungry Lions compassing my Fold : If Heav'n don't them deter , and soon prevent , You will ere long be all in pieces rent . But yet cheer up , I long expected have The Lion of the North will come to save Both me and mine , and will great Wonders do , Protecting of these Lands from overthrow . The Chicken of the Eagle will appear , And vanquish all my Foes both far and near ; When you of him have Tidings , weep no more , For your Redemption then is at the door . I can't stay longer ; here my Eye doth glance , To pity my poor Children too in France : But should I dive into their State , I fear I should want strength their miseries to bear . BUT other grounds of grief are in mine Eye , ' Which cause my sorrows to advance so high , ' That my o're-burthen'd Heart can scarce express ' The nature of my inward heaviness . Sion's Friend . Sion , thy sad and bitter lamentation , Does move my very Heart unto compassion ; But say , what cause does aggravate your fears , And thus provokes to further cries and tears . Sion . Oh if my Head were waters , and each Eye A Springing Fountain I could drein 'em dry . I 'm steep'd in brackish Floods , nay almost drown'd To see how Sin does ev'ry where abound . This was my cry and moan Eight years ago , And worse since that I find these evils grow ; therefore must repeat them o're again , For these alas do England's Glory stain , And bring reproach likewise on my blest name , The grief of Heaven , and my Childrens shame . ` Where-e ▪ re I am , I nought can see or hear , But that which doth my Soul in pieces tear . It breaks my Heart that England thus should be A Scene for th' Actors of Debauchery . What perpetrations of the blackest Crimes Appear not bare-fac'd in our present times ? Though God ( incens'd ) has fearful Judgments sent To humble men , and move them to repent ; Yet they proceed in foul impenitence , And aggravate their horrid insolence ; Seeming to bid defiance unto Heaven , Scorning to take the dreadful warnings given ▪ ' The sweeping Plague ( that Messenger of wrath ) ' In such as scap'd sm●ll Reformation hath ' Produc'd ! nor has the desolating Fire ' ( A perfect token of Gods flaming Ire , ) ' Burnt up the Cities Pride ; 't was great before , ' And now it seems to multiply much more . ' Fantastick Garbs and Antick Modes declare , ' How much from Pride their Souls reformed are . ' Should any Women have such Children Born ' With such Attire as on their Heads are worn , ' Would it not them affright and terrifie ? ' God may do so it you don 't speedily ' Reform your Lives , and cast your Fashions off , ' Which make ill men at you revile and scoff . ' Though Want , though Poverty , and loss of Trade ' Do many Men and Families invade ; ' Yet do they vaunt in Pride and Luxury , ' As they had Mines of Treasure lying by . ' Some know not what to eat , nor how to go , ' Yet on the Poor will no compassion show . ' ( Whose unregarded cries , unheeded moans , ' Whose unreliev'd distress , unpity'd groans , ' Can scarce extort a Mite ) such do not grudge 'To purchase Hell at dearest rates and drudge 'To please their brutish Lusts , who void of measure , ' Consume Estates to wantonize in pleasure ; ' Tumbling in Riot ( as proud Dives sate ) ' Whilst Lazarus lies starving at the Gate . A Complaint against Oaths . VOlleys of Oaths with horrid Blasphemy , And dreadful Cursings in mine Ears do cry . Mark but our impious Gallants when they meet , Observe the Mode , how they each other greet ; What new coin'd Oaths ? what modish Execrations ? What Damning , Sinking , horrid Imprecations Do they disgorge ? the Serpents flery hiss That belches Sulphur from the black Abyss Can scarce out-do this Ranting Tribe , who count The Man Genteel that is most Paramount In wickedness ; he that Blasphemes aloud . Christ's Blood and Wounds , a Courtier 's Alamode . How can th' abused Earth but gape again , To swallow quick , vile wretches so prophane ? How can Heavens great Artillery so long Forbear the Treasons of a Mortal Tongue ? Jehovah's Attributes so vilely us'd , His Sacred Essence , and his Name abus'd . Fresh Blasphemies they mint , new Curses frame , And sins that never had before a name Graduates in Courtship are preferr'd , who 'ave made Most quick proficience in the Hellish Trade : That Rant and Roar , Revel and Domineer , As if nor God , nor Devil they did fear . Approaching dangers can't disturb their pleasure , But still they sin until they fill their measure . Judgments deferr'd in evil makes them bold , Despising such by whom they are controul'd ; As if th' avenging hand their Lives did spare , Thus to provoke him without dread or fear . But poor Blasphemer , though thou art past by , 'T is not t'indulge thee in iniquity . Think'st thou the God of purity does like Such ways , because he yet forbears to strike ? Dost think a gloomy interposing Cloud , From Gods All-searching Eye can be thy shroud ? Or that because he is inthron'd on high , Thy deeds of darkness he cannot espy ? Or since his Judgments are so long delay'd , Wilt thou proceed , and be no whit afraid ? Wilt thou his patience without end abuse , Slight true Repentance , and his Grace refuse ? If so , thy Judgment hastens — for a Rod Will quickly reach thee from an angry God , Because of Oaths the Land does greatly mourn , For which my Soul much inward grief has born . A Complaint against Drunkenness . DOst thou not see how filthy Drunkenness Does reign in City , and in Villages ? Some reel and wallow in the Streets like Swine , Whilst others boast their strength in drinking Wine ; Although to such God doth denounce a curse , They mind it not , but still grow worse and worse : Dread not Examples of Gods wrath at all , Nor what to Drunkards does so oft befal : Although Gods Word has fearful warnings given , That Drunkards never shall inherit Heaven , But that their Lot shall with damn'd Spirits be In Chains of darkness to Eternity . They Drink , Carouse , and waste their jolly Breath Upon the brink of Everlasting death . What-e're ensues , they are resolv'd they will Carouse full Goblets , and be filthy still . Thus men by Pride , by Oaths , by Worldliness , By daily swallowing Liquor to Excess Defile the Land , and do the Lord provoke , To cause his vengeance on the Land to smoke . Sin sets the door wide open , and makes way For all the sorrows of th' approaching day , These are in part the cause of Englands woe , And will ( if Grace prevents not ) it undo : But there are other heinous Sins behind , Which pierce my Bowels , and perplex my Mind . A Complaint against Whoredom and Adultery . DID filthy Lust and Whoredom ever rage With more success than in the present Age ? Abominations of so vile a name , That their bare mention is indeed a shame . What Sin more hateful in Jehovah's Eye , Than this of Whoredom and Adultery ? 'T is rank'd as chief , and marches in the Van Of all the gross Debaucheries of Man , In those black Muster-Rolls God does Record , Of grand offences in his holy Word ; What more affronts the second Table ? or Provokes the Lord ? No fitter Metaphor Could be produc'd t' express Idolatry , Than that abhorred name Adultery . Besides the terrors of Gods fiery wrath , Which judges such to Everlasting death ; On Earth amongst all sober men , they gain So vile a blot , so infamous a stain , That all the waters in the Sea can never VVipe off , nor can it be forgot for ever . The loud Embraces of Lascivious Dames VVill rot their Bones , breed Cankers in their names , Beget consumption in Estate and Purse , Produce destruction , and a certain curse : The common ends that such arrive unto Are foul Diseases , Beggery and VVoe . They 're sottish Fools ( says wise Demosthenes ) That buy Repentance at such rates as these : VVho S●n to please an Enemy , that strives To damn their Souls , and rob them of their Lives . God in his Sacred * Ordinances hath Appointed such to an immediate Death . VVould m●n but judge it as their greatest Foe , They'd never love nor hug it as they do . Each Sex is bad , but VVomen seem to be The very Brokers of Immodesty ; Which makes that passage to be born in mind , A Wise and vertuous Woman who can find ? Your City Dames and Ladies are on Fire With wanton Passion , and unchast Desire , Providing Meats on purpose to inflame Their pamper'd Gallants to their wonted shame . Bare Breasts and naked Necks a Harlots Dress , Are strong Temptations unto wickedness . All other Sins ( th' Apostle does declare ) Which men commit without the Body are : But this abominable Act alone , Against his Body by a man is done . Marriage to all , the undefiled Bed , Is honourable ; he that will may Wed , But Whoremongers God judges ; and they shall Be cast into the Lake , both great and small , The Wiseman calls th' Adulterer a Fool , And well he may , for he destroys his Soul. No Fools like them ; though branded still they shew The marks of folly , wheresoe're they go . O how th' unclean and brutish man exceeds In erior Sinners in reproachful deeds ! My grievances are many , and my fear Is more than my distressed Soul can bear : My panting Breast and akeing Heart is sad , To think of what I further have to add . A Complaint against Atheism . BUT O amazing Master-piece of wonder ! That 's like to rend my very Heart asunder , When I consider that an Age of Light Produces Monsters blacker than the Night : A cursed Tribe of wretched Atheists dare Without all dread and reverential fear , Strike at the Essence of the Great Jehove , And all the Glories that reside Above , As if meer fancies of a cloudy Brain , And all Religion an Intrigue of Man : That dare pronounce all Evangelick Law. A trick of State to keep the World in awe , Creating Idols in their Brains ; that even Make mocks of Hell , and a meer scorn of Heaven . But can such fancies challenge an abode Within your Heart to dis-believe a God ? On th' Universal Fabrick cast an Eye , The Sea , the Earth , and the expanded Sky : Can so sublime illustrious an Effect Be form'd without a Glorious Architect ? If Reason be your Rule , true Logicks Laws Pronounce Effects resulting from a Cause , Whose order leads us to Infinity , Sure Arguments of a Divinity . Created things must a Creator have ; And that Begetter who first Being gave Unto all Essences can't be Begot ; He 's therefore God , and other else is not . This causa prima , without time or date , We do believe could not himself Create , And therefore hence we do conclude that he Must have his Essence from Eternity . Who can make Phoebus his swift course reverse ? Or Ballance in his Palm the Universe ? Who can the Ocean in a Sieve confine ? If none can do 't then none can God define . First Principles are beyond definition ; No Logick reaches at so high a Vision : 'T is unreveal'd to Reason , for no strain Of lofty Metaphysicks can contain Those Mysteries ; true Wisdom therefore hath Commanded Reason to give room to Faith. If what we see had not a first Creator , Then 't is its own immediate Operator ; If so , it Acts before it had a Being : But such conclusions are too dis-agreeing With Reasons Maxims : For all things that be , May say they are their own Divinity , If each can make it self , and that which can Create it self , can so it self sustain In infinitum , and will ne're dissolve It self ; for Natures principal Resolve Is , that no Essence will forbear to be , If it can keep up its own Entity . This strain of Atheistick Sophistry Makes all of equal Independancy Without Subordination : 'T is a Theme , Without inferior , making all Supreme . First CAUSE supposes time , and time supposes Some second Acts which after-time discloses . So view their Series , you may trace them all ( As links in Chains ) to their Original The Great JEHOVAH ; whose unfathom'd Glory Is Emblem'd in the Universe before ye . There is a thing in Man call'd CONSCIENCE , Which of his Actions gives clear Evidence , Whether he likes or not that 's ready still To check the course of his disorder'd will : It is Eccentrick to his sensual part , Arraigns his words , his deeds , his very heart ; And if it finds they be irregular , It does pursue them with continual War. What can this just , this inward witness be , But some bright Beam of a Divinity ? In former times was not Jehovah known By Miracles which visibly were shown ? Can Reason brag that Causes natural Could raise the dead ? or that a Word can call An Intomb'd Carcase to behold the Light ? Make sound a Cripple ? give the Blind their sight ? If not , then surely it will follow hence , That 't is an Act of some Omnipotence : That such were done we have the common Vote Of Pagans , Jews , and all the Men of Note , Whose Works are Extant , whom we may believe , Because they had no int'rest to deceive . Whence come those Judgments which you daily hear , Of wrath and vengeance darted every where Against Prophaners of that Sacred Name ? Whence come those Arrows , that consuming Flame Which terrifies the World ? and whence the Breath That strikes Blasphemers with a sudden Death ? Which of these rare Philosophers can show What makes the spacious deep to Ebb and Flow ? Let them produce their Maxims , if they can , How scatter'd Atoms can compose a Man ? VVho brandishes those blazing Signs of wonder ? VVho frights the Earth with rapid peals of Thunder ? VVho did defeat the fatal Enterprize VVhich Rome by Devils Council did devise ? VVho sets the Comets in the angry Sky , Those dismal Harbingers of misery ? God does himself by many ways make known , Fore-warning men of what 's a coming on : Yet senseless Mortals faulter more and more , Though hovering vengeance threaten at the door , Deceit , Soul-killing-Errors , Perjury , Injustice , Murder , Theft , Hypocrisie , Do so abound through our enlightned Isle , That Sodom hardly e're appear'd more vile . A Complaint against Hypocrites . I am not only Persecuted by My open Foes , but lurking Snakes do lye VVithin my Bosom , using all their Art To seize my Vitals , and corrode my Heart . Such seeming Friends , such Traytors in disguise , Are more malignant than known Enemies : For the Attaques of these , a man may VVard ; Those unsuspected , stand within our Guard. How many seem to reverence my name , For worldly Ends , or to avoid the shame Of Irreligion ? frequently they go To worship God , and so devout do show As if meer Saints ; but Hypocrites in grain , Do all the while Intelligence maintain , VVith my declared Foes , who proudly join , And all their Politicks in one combine , To root my name from off the very Earth , And make provision that no more get Birth ; Betray'd by middle and by low degrees , But most of all by Capital Grandees . Such as my peace and safety should procure , Contribute most to make me unsecure : Such seem their purpose by soft words to smother ; So Boatsmen look one way , but row another . Such perjur'd Statesmen have the Art to smile Upon my Face , but cut my Throat the while . But grant , dread Soveraign of the Universe , That whilst I weep my grievances in Verse , Thy Sion ' s interest may not be betray'd To Rome , by Protestants in Masquerade . O let me hear the joyful Trumpet sounded , That does proclaim their Babylon confounded ▪ ; Rome's black Militia is all up in Arms , Annoying Europe in unusual swarms . This critick moment they expect and hope , To thrust Me out , and introduce a Pope To plague this Noble Nation , that has been A VVall , a Fort , a Counterscarp between Their bawling Canons most impetuous shots , And Forreign States , that countermines their Plots . The desp'rate Archers are aware of this , They know that England the chief Bulwark is , To check their growth : If they could make it sup Th' invenom'd dregs of th' Antichristian Cup , They judge it easie to subdue the rest Of my European Gospel-interest . But Oh! my melting , Soul-tormenting fears Burst into sighs , and bubble into tears . Observe the Heavens ! view that dreadful mark Of flaming vengeance that precedes the dark Approach of night ! can this vast Comet be Ought but the Prologue of calamity ? Prodigious Meteors , blazing fiery Stars , Are Heraulds sent to menace open VVars Against rebellious and polluted Coasts , By him who is the mighty Lord of Hosts . Awake O England ! this Lethargick sleep Is out of Season , 't is a time to weep ; 'T is guilty Children tremble at the Rod , Can you be stupid when the angry God Sets up this dreadful Ensign of his wrath ? Rouze up Repentance , let a lively Faith Now go to work ; see how the preaching Air , Instead of sinning , does exhort to Prayer : For thy fantastick Garbs , Perfumes , and all Thy orhwe trash , it doth for Sackcloth call : From carnal sports it bids thee quickly get , Calls from the Taverns to the Mercy seat . From that accursed Randezvouz of Lust It bids thee hasten , and repent in dust . Have not th' experience of past Ages given Their sad remarks upon these Signs in Heaven ? VVhat follow'd still , but certain spoil of Nations , Plagues , Fire and Sword , and other devastations ? The sure Eversion of some potent Crown ; The death of Heroes , Monarchs tumbled down . But thou Illustrious Architect of wonder , Remove the sorrows which I labour under . Does this amazing Prodigy betoken That Rampant Babel shall be quickly broken ? Does it portend that Antichrist shall break In pieces , striving to destroy the weak Remains that on this blessed name do call ? Or does 't presage that ( trembling ) I shall fall ? Lord canst thou see thy pleasant Vineyard tore , And rooted up , by this rapacious Boar ? Or have my Childrens crying sins provok'd That dismal sentence , not to be revok'd . ( Gods methods were to chasten , not destroy Those sinning Souls in whom he once took joy . ) O give thy sinking Church a true discerning VVhat thou dost mean by this prodigious warning : That by thy Spirits sacred Flame calcin'd , By Scourges mended , and by heat refin'd , We may find Grace , and all our ways amend , For some strange change this doubtless doth portend . Sion's Friend . This was first published eight years ago , Just as God did that Fiery Meteor show ; And when amaz'd at that astonishing sight , What you have read , I moved was to write , What in my judgment it might signifie , Though I did ne're pretend to Prophecy ; But yet we see some things since come to pass , Of what so plainly then predicted was ▪ A dismal hour of darkness did appear , And from that time increased every year ; Which England , nor Gods Witnesses before Did ever see ; nor I hope ne're will more . Our Governments Foundation up was torn , Our famous City stript , and left forlorn . Good men turn'd out of Office without cause , And those imploy'd who violate those Laws Which only can the Subjects Right secure , And England did sad Slavery to endure . Gods Witnesses have likewise since been slain , Though they are lately brought to Life again . Yea , what a wondrous strange Catastrophie Has since befall'n Great Brittain's Monarchy And what a blow is thereby given to Rome ? We may presage what further is to come ; For I don't doubt ere its effects are o're , The Church of Rome shall fall and rise no more . And though proud Lewis triumph , let him know It may foretel his final overthrow . The Turks have felt the sad effects , and shall ( Unless they own the truth ) entirely fall . No Comet ( I believe ) did e're fore-show More good that unto Protestants should grow . But lest I should appear unkind to be In stopping Sion's groans in misery , I will forbear ; that she may yet relate What for some years has been her direful state ; And shew what grief she now does labour under , Which seems to break her very Heart asunder . Dear Mother pray be pleased to proceed , For to your words I 'll give attentive heed . Sion . Your news is good ; but Oh! my Spirits faint , Finding such doleful causes of complaint . My panting Soul renewed grief doth feel , My feeble knees beneath their burden reel . Such are the black enormities and crimes Which do attend these dark and gloomy times ; Although I see a Parliament most just , Yet I alas lye covered in the dust . This was in Eighty when thou couldst not see The Saviour which God had prepar'd for thee . I am beset within , and round about , Nor can I see how God will bring about Deliverance ; for my Enemies are strong , And snares have laid to ruin me ere long . And since my sins , and Englands are so great , ●t may God move to leave his Mercy-Seat , And give us up into Rome's Hellish power , To be destroy'd in this most dismal hour ▪ And if at this time we preserved be , When Rome attacks us with such subtilty ; Playing ( with so much malice ) her last Game , We ought to praise the great Jehovahs Name . Since nothing but a Miracle can do this , So very dangerous our condition is . Sion's Children . Ah Mother ! who can disallow your moan , The Cause is just ; for every one must own Our failing great , and that our sins provoke Impending Judgments , and a future stroke , If interceeding Mercy step not in To Ward the blow , and Cancel all our sin . But since amazing Providence now gives light , And makes appear the dark Intrigues o' th' night . Since Heav'n exposes the results of Rome To publick notice ; since the Traytors come To Legal Execution ; since the Grand Contrivers of these mischiefs , dare not stand The Test of Law , or due Examination ; 1680. Since such brave Hero's represent the Nation , Whose Clear , Sagacious , penetrating Eyes , Dive into Rome's abhorred Mysteries . VVhose Noble Souls , whose Loyal English Hearts , The closest sleights of Antichristian Arts Can ne're deceive ; whose brave resolves defeat Those curs'd Delinquents , whether small or great . VVhose Free-born courages do scorn to stoop To be the Vassals of a doting Pope , An upstart Vicar whose Pow'r ne're was given , By binding Laws of either Earth or Heaven . VVe therefore , ( Dearest Mother , ) do conclude , That what has past of Romish interlude , Is near an Exit ; That the Scene will be Chang'd from a Tempest to Serenity . This was writ in 1680. respecting the Worthy Englis● Parliament then Sitting . Such were our hopes then . Sion . O that 's a Cordial ! but my grief does borrow Some fresh objections to renew my sorrow ; For some that wish me well , do yet in spite Of Gospel-beamings , and the clearest Light Retain some Romish fragments which displeases The meek , the humble , self-denying JESUS . His way of worship Scripture does express , No useless Pomp , no Artificial Dress Becomes Religion ; Chastity abhors The Garb , the Painting , and the Gate of Whores . VVhy should my Friends a Virgin-Church pollute VVith any Relicks of that Prostitute ? VVhy gawdy things , that never had their name In Sacred Records , our Profession shame ? Why are our Rites enammel'd with their gloss ? Why , must our Gold be mingled with their dross ? Why , farther Reformation is supprest , T' uphold a Grandeur that 's Usurp'd at best ? Why doors and windows must be shut up quite , To stop the radiance of its further Light ? And why must such as disallow those tricks , Be branded as the vilest Schismaticks ? But that 's not all ; my Children ( more refin'd From those corruptions , ) do afflict my mind . Oh depths of sorrow that disturb my rest ! Oh racking grief that rends my woful Breast ! Some are so carnal , some so swiftly hurl'd Into the Lab'●inths of th' inticing World , That in the hurries of that crouded Road , They find small leisure to attend their God ; Preferring filthy gain , and ill-got wealth , Before the means of their Eternal health . Some that in words respect me , I behold , In that sad posture , betwixt hot and cold : Sometimes they seem for sanctity ; sometimes Slide with the current of prevailing crimes : Their Pulses beat with an alternate motion ; Now fo● the world , then for some faint devotion : Some ●hat unto my Tabernacle were Admitted , left me for Egyptians fare : These not content with my Celestial Diet , Do run with others to excess of Riot . Some to be popular , away would give Those Gospel-duties that are positive : From such as these , my sorrows do increase , That sell Gods order for a seeming peace ; Allow such gaps as do pervert the Laws Of my just Right , and well-defended Cause , But O! how many easy Christians take Their rest in forms , and no distinction make 'Twixt shell and kernel , that rely on Duty , As if it were the sole adorning Beauty . Such give the Lord the more invalid part , Present their Bodies , but deny their Heart . Are not some Pastors careless to provide A Word in Season , for the Flocks they guide ? Some are too backward to supply the need Of painful Lab'rers , that their Souls do feed : Discourag'd by close-fisted Avarice , Despis'd , neglected , through this Hellish Vice. My Workmen languish , and have cause of moan , To see their toyl so ineffectual grown . The most pathetick Preaching scarce can move Some Rocky hearers to the Grace of Love. Must hag-fac'd Envy , and foul-tongu'd Detraction , Invenom'd Malice , and unfaithful Action , Ill grounded Slander , and uncertain Rumors , Backbiting , Quarrels , and the worst of Humors Be practic'd thus ? Ah grief of griefs to see Professing people act iniquity To such a pitch ! — some Husbands and some Wives Do lead such shameful , such unsavoury Lives ; Whilst mutually at strife , they do impeach That name that should be very dear to each . ●uch pride , such churlish reprehension For every toy , such sharpness and contention , As does disgrace Religion , and does lay Blocks and offences in a Converts way . Ah! why can 't we in Families eschew That which meer Heathens are asham'd to do ? Their Houses are the Scene of Civil Wars , Of Brawls , of Discord , and Domestick Jars ; In Grace or Comfort can they find increase , Or Heavenly Blessings , who are void of peace ? How oft do Parents ill Example draw Their tender Children to infringe the Law , And Sanctions of the Everlasting God ? Do they not spoil them when they spare the Rod ? To strange Extreams some Parents do adhere , Check not at all , or else are too severe : On Back and Belly they bestow much cost , But care not if their precious Souls be lost : Are they not guilty of prodigious folly That teach them Courtship , and neglect what 's holy ? A Child untutor'd ( a meer lump of sin , ) May justly curse its cause of having been . Such as instruct , do doubly them beget , By timely Lessons lab'ring to defeat Their growth in ill ; such cure their better part ( By wise prevention ) of a canker'd Heart . Oh! then 's the time to give 'em Form and Mold , For Trees admit no bending that are old ; Who timely sow such Seed they would have grow , Will surely reap according as they sow . Some like the Ape , that does by hugging kill , Prompt on a Child to tip his Tongue with ill In his first prattle ; but it is less pain , To form good habits , than reform the vain . On th' other hand , how many Children do Prove vain , rebellious , disobedient to Their godly Parents ? slight their careful teaching , Make sport of Prayer , and a mock of Preaching ? Contempt of Parents , of what kind so e're , Contracts a bitter curse , which every where Will find them out . But Oh my akeing Soul Beats sad Alarms of grief ! I must condole The dismal Fate of Youth ! alas how few The ways of God and holiness pursue ! But very eager to obey the Devil , In quickly Learning every reigning evil ; Here you may see if you survey the Nation , Our youth grown old in vile Abomination ▪ Such early Graduates in the Hellish Science , Setting both Heaven and Hell at loud defiance . Let Grace and Vertue grovel in the dust , Their Youth and Strength they 'l Sacrifice to Lust ▪ That Sacred Precept in the Word of Truth , To mind their Maker in the days of Youth They scorn to heed : Ah Fools ! that would begin Conversion , when they can no longer Sin ; But know , preposterous Souls ; the day of Doom ( That dreadful Audit of Accounts ) will come . How dare you run this vile career till Death , Like a grim Serjeant , comes t ▪ arrest your Breath ? When your Tongues faulter , and your Eye strings crack , When stings of horror do your Conscience rack , When Hells Abyss sets ope its spacious Gate , And Troops of Devils round about you wait . When nought but horror and confusion seizes Upon your Sences ? when those foul Diseases You got by vile Debauches have at length Destroy'd your Persons , and subdu'd your Strength ; ●s this a Season to detest your Leudness , To talk of Vertue , or pretend to Goodness ? Egregious Fools ! how dare you to delay Your Souls Affairs to that uncertain day ? Oh! can you trust so grand a work to that Moment of anguish ? when you know not what ( When sound ) your end will be , nor yet how soon , Though brisk at Morning , you may die ere Noon : And if unchang'd , your certain doom will be To lye in Hell to all Eternity . Sion's Children . O dismal state ! O miserable case ! Enough to daunt all that are void of grace ! And crush the bragging of the stoutest mind ! But are there still more grievances behind ? Sion . Still more behind ! O that there were no more ! Since they 'r too many that I 've told before : Masters and Servants , Kings and Subjects err In their Relation : does not each prefer Base selfish Ends to gratifie a Lust , Before what 's honest , and supreamly just . Sion's Friend . Thus , thus I 'm sure it was that year when I Publisht that Book of Sion's Misery ; For King and People strangely were misled , And the curst Popish Plot near smothered ; And many other horrid shameless crimes I' th' Land were perpetrated in those times , But I 'll have done ; ( Dread Matron ) pray declare What th' other Motives of your sorrows are . Sion . Ah! how much time by Christians is spent In fruitless idle talk ? how negligent In holy conference ? strange to each other ! How dull is each to quicken up his Brother In Gospel-duties ? O! how few do nourish That Love and Zeal which heretofore did flourish ? A Love whose flaming heat and gen'rous rays ( Repleat with Spirit ) fam'd the former days . Pious discourses may reclaim the vile ; But they are hardn'd in their sins the while Christians converse like them , and rather learn Their vicious tricks , than teach them to discern The dismal snares and perils that do lurk In sinful words , and every evil work . Some are so covetous that they would grasp The World in Arm-fulls till their latest gasp . ●ome full of Envy , others do express Their Lust on dainties , feeding to Excess : 〈◊〉 nice and delicate in choice of Meat , Whilst their poor Brethren scarce have Bread to eat . Merchants and Traders have a nimble Art ●o sum their Shop-books , but neglect the He art ; ●or that they think there 's time enough , and look But seldom to the Reck'nings of that Book . How many come for fashion sake to hear ? ▪ What one receives , goes out at t'other Ear ) How many loyter in their Christian Race , ●rofusely squandering the day of Grace ? Many like Drones on others toyl do live , Though ' t is less honour to receive than give . What Lying , Cheating , Couz'ning and Deceit Do Traders use ? Oh! how they over-rate What they would sell ? but if they be to buy , They under-value each commodity . But why should Pride , that vile Abomination Be found in Christians ? must each Apish Fashion Bewitch their Minds when God is so Express , In strict forbidding of so vile a Dress . Prayer that sacred Ordinance , that holds An intercourse with Heaven , which beholds The Fathers Glory , and on high does mount , Is made by many but of small account . 'T is that which carries our desires to God , And comes down fraighted with a blessed load Of sweet returns ; yet 't is much disrespected , And Closet Prayer too too much neglected . Scriptures themselves are slighted and disus'd , And oft , when read , perverted or abus'd : Helping the weak , is turn'd into its slighting , Gospel-reproofs perverted to Backbiting . Many that do of God his Mercy crave , Yet on the needy little Mercy have . They own they 've Blessings from the God of Love , Yet too too many do unthankful prove . Some follow whimsies that do nearly border Upon confusion , and despise all order ▪ Such on all sacred Institutions trample , Though fortify'd by Precept and Example , As if 't were low for an exalted mind , To be to Gods declared will confin'd ; But can these men of Rapture make pretence That they have more Divine intelligence Than all th' illustrious Saints , as Prophets , Priests , Apostles , Martyrs and Evangelists , That were the Scribes and Messengers of Heaven , And strictly practic'd all the Duties given Unto the Church ; which are without repeal ? But if they 're disanul'd who did reveal Their Abrogation to these bold pretenders ? Gods Laws are sound , and need no humane menders , But Oh! that dismal evil that 's behind , Disturbs my Reason , and distracts my Mind , It is Division ; that unhappy word Has done more mischief than a Popish Sword Could ever do ; Oh! that a sweet Communion ( At least of Love ) did but compleat our Union . Why should licentious heat , my Childern hurry To those Extreams ? must they each other worry For trivial things ? do they not all agree In fundamentals of Divinity ? Is there no room for Love ? or must that grace Among my Children have no proper place ? Why is one Christian angry with his Brother If not so tall as he ? or with another , Because his face is not so white as his ? Or that his habit not so gawdy is ? Alas ! no folly can be more absurd , Nor more exploded in Gods holy word . All should to Gospel-purity adhere ; But to calumniate , vilifie and jeer All such as are not of their very pitch , Is Anti-gospel , and a practice which The Lord abhors ; If causes of Dissent Evert not Truth , nor shake the Fundament Of true Religion , why such angry bawling ? Suck odious nick-names , and such vile miscalling . Who dares intrude into the Judgment-seat Of God Almighty who is only great , And only judgment gives ; to him belongs To pass the sentence , and to punish wrongs . Why cannot Christians with each other bear ? Among Apostles some dissentions were ; But did they therefore Persecute each other ? These Mortal conflicts , Brother against Brother , Destroy our safety , for they set a gap Open for Rome , that would us all intrap In fatal snares : their Maxim is we know , Divide and rule , distract and overthrow . Their crafty Agents do creep in among Our heedless parties , and divide the throng , That with more ease they may us all devour , Destroy our Nation , and subvert our Power . Why therefore do not Protestants agree As one , against the common Enemy ? Who waits with bloody hand t' involve 'em all , In one destruction Epidemical . Sion's Children . Ah Mother ! who can remedy your grief ? For this Disease admits of no relief . Sion . Of no relief ? O then my Heart must break ! Unless my Sons their Mothers counsel take , Which will those fatal flaming heats allay , Obstruct their growth , and take 'em clear away . Oh! can a Mothers tears and woful cries Be disregarded in her Childrens Eyes ? Can English Protestants , who do profess To serve one God in truth and holiness , Slight all my wishes , and requests despise ? Oh! hearken to my counsel and be wise : Let wrathful Pride , and foolish Self-conceit ; Let Quibbles and Sophistical Deceit Be quite exploded : let a cool debate All Fundamentals of Religion state : 〈◊〉 such you all will certainly agree : Oh happy Model of sweet Unity ! Let none that to those Principles do stick , Be branded with the name of Heretick ; It glads my Heart to hear 'em treat each other , By that sweet title of a Christian Brother . Next if you would not Charity explode , Abuse the guiltless , and affront your God , Judge not your Brethren at a distance ; neither . Give easy Credit to the Tales of either Hot-headed Scriblers , or Licentious tongues That often load the Innocent with wrongs : So hellish Monks did serve Wald ensian Saints With horrid Clamour , and unjust Complaints . So Popish Impudence spews out its Gall To make us odious , and bespatter all The Reformation ; Sure that cause is bad Whose chief support from Railing must be had ; If giddy Rumour , or uncertain Fame Should raise a slander on your brothers name , Repair to him , and in converse you 'll see Whether he guilty or not guilty be : If he be faulty , tell him of his sin ; Be Mild and Secret , and you may him win . Admonish Gently , let your whole discourse , Be full of Savour , love and Scripture force . This is the way to bring him to a sence , And Gods prescribed Method , to convince ; But if you fail , then leave him to his God , Who can reform , or punish with a Rod. Your work is done , you have discharg'd the part Of Friend of Brother , of a Christian heart Before Belief examine what is vented Good men by Malice may be represented In Monstrous Shapes : Some that to God are dear , Hatred will paint like a Mishapen Bear ; Believe not therefore distant imputation , No censure 's just before Examination , In all Debate 's be sure to lay aside All prejudice , and let the Scriptures guide Your calm , sedate disputes , let truth be scan'd VVith cool resolves : O! Let that great Command Of Love take place ! for that should moderate All Eager Sallies in a warm debate . VVho loses Error , truly gains the field , And he is Victor , that to truth does yield ; VVhere e're you find it , though in mean aray , Subscribe and win the glory of the day . O : what 's the world , but Shackles to the mind VVhat 's Reputation , but a fleeting ▪ wind . VVhy should those bawbles which the Lord abhors Become the Sacred Truths Competitors ? Away with all such rubs let truth take place And then the Springs of Everlasting grace VVill drop down blessings , Unity , increase Among my Children as the Fruits of peace . Sion's Children . Our common danger , and the Real sence , Which we have got by dear experience Of those advantages our cruel Foe Gets by our Factions , will unite us so , As that our Enemies shall ne'er prevail To break our League , or make our courage fail . But speak ( Dear Mother , ) has some new affright So discompos'd you , that you fear our Light Is near Extinction ? Tell your Sons , we pray ; What are the Symptoms of th' expiring day . Why do you Judge , that Englands day of grace Draws to an Evening , and declines apace ? Shew some prognosticks of that dismal night , That threatens to succeed our Gospel Light. Sion . When Sol once touches our Meridian Line , It straight descends , does by degrees decline ; Its heat grows less , its dis-appearing Light Yields to the Sable of approaching night : Just so the Gospel in its Altitude , Once shot such beams , that in this Isle ensu'd So great conversion , that those former days Did feel its blest and universal Rays . A general heat did warm this happy Nation , From its benign and powerful operation But now it falls and from our Horizon It s vigorous influence is almost gone . Thousands of Sermons lately have been preacht , But very few ( if any ) sinners reacht . How ineffectual is the quickening word ! It shines , but warms not , 't is but like a Sword That 's fair to sight , but has not Edge at all , Few prick'd at heart , and scarce do any fall At Jesus feet ; Or have a sense of sin , Confessing how Rebellious they have been ! It is a dismal and apparent sign That night comes on , when Phoebus does decline , When heat and fervour fail , our hemisphere Will quickly see its glory disappear . The ev'ning of the nat'ral day is come When harvest-work-men are repairing home : So when quick Summons of Omnipotence , Removes the Dressers of his Vineyard hence , We may conclude the Gospel-morning past , Because Gods Servants disappear so fast . Can I when Gap-defenders fall asleep , But ( like old Israel ) for my Prophets weep ? How can the naked and unguarded Flock , Against devouring Wolves sustain the shock , When of the Shepherds it is thus bereft , When scarce a Moses or a Joshua's left How many active Guides , most dearly lov'd By me , have been , in little time remov'd , Scarce can I dry mine Eyes for loss of one , But news arrives of many others gone : Ah if my head were waters , and each Eye A well of tears , I could distil 'em dry ; Bright Lamps extinguish't ! and no other Lights Appear to chase the horrour of our nights ! Shook by concussions of my Foes , I stand Whilst few are rais'd to hold my trembling hand , If thus my Horsemen and Commanders dye What will become of the poor Infantry ? Who can support the burden of the day , When such brave Hero's daily drop away ? Is summer past , or is the harvest done ? That such Presages of a Storm come on ! Sure God ( as Monarchs do ) intendeth Wars , When he recals his choice Embassadors . Ah too Licentious world ! Come look about , Before the Lord the bloudy Flag puts out , When God , from Sodom righteous Lot did call , Sulphurious flashes did consume them all . Another ground of my prevailing fear , That England's black Catastrophe is near , Is that , as in the closure of the day , The Evening-wolves do range abroad to prey . So Romish Beasts in monstrous swarms do peep From their black Caverns to destroy my Sheep : Such hate the tell tale-Light , and therefore hide Themselves in Dens , until the Ev'ning tide Their cursed products are resolves of night , Like silent Curs , that in the dark do bite . Another Symptom of the days declension , Is when the Shadows do increase dimension . So when I look about I plainly see Our Ev'ning Shadows very long to be ; In humane bodies when the head grows hoary , It notes decay of vigor , strength , and glory , Gray hairs are thick upon our Ephraims head His Strength decays , his Face is withered , When Joynts grow palsi'd , and the blood 's congeal'd , Into a J●lly , can the man be heal'd ? When limbs grow Stiff , and feeble Age does plow Its wrinkled furrows on the Patients brow , When heat gives place to a benumming cold , When doting fancy cares not to be told Of its approaches to a certain Grave , When it rejects the Physick that would save ; The case is desperate , for the Patient 's just Upon the point to be intomb'd in dust : Even so ( Alas ! ) This gasping Nation lies Under the pressure of sad Maladies ! 'T is sick at heart yet seems averse to take That Sacred Physick whose Ingredients make Diseases vanish , and would ward the blow Which will I fear produce its overthrow : Ah! must our glory , ( like a brittle Glass Reduc'd to fractions ) into Atomes pass So Rude a Chaos ! An unform'd confusion Threatning the whole with utter dissolution . Once happy Isle , I grieve at thy condition Where 's thy Repentance ? Where is thy contrition ? Thou hast been counted our Emanuel's Land The Gospel seems on Tip-toe now to stand To bid thee farewel : Must thy Sun so soon Be set ! before it did approach to noon ! Must that illustrious Morning-light be gone That spread its beams through all our Horizon ! Must wretched Malice and prodigious Lust Must bare-fac'd pride , and impudent distrust ▪ ; Rob thee of this inestimable Jewel ? How canst thou be so pittyless , so cruel Unto thy self ? Sin is the flaming dart That cuts thy Veins , and Wounds thy very heart , Can Sion chuse but send out mournful cries And weep thy downfal in sad Elegies ? Within thy bounds my tabernacles were Built up , and I did long inhabit here Thy Gospel-glory , and Renown's gone forth Into all parts and ▪ corners of the Earth , Thou maist be Justly stil'd the place of Vision ( Though made by foes an Object of derision ) The Joy of Saints , the Protestants delight , The Mark and Butt of Antichristian spite . But if the Crown be ravish't from thy head , And Romish Clouds thy Lustre overspread , VVhat heart 's so brawny but my doleful cry Must move to pity ? VVhat relentless Eye Can see thy fall and not dissolve to drops ? Oh fleeting Joys ; Oh disappearing hopes ! Oh hastning horrour , Oh invading fears ! Had I a sea of never empty'd tears , My boundless , helpless grief wide open sets The Sluces for its Streaming Rivulets The very Air , drest in prodigious Forms , Must groan in Thunder , and must weep in Storms ; Nature of strong convulsions sickned is , To see this horrid Metamorphosis : VVhere Gospel Pastors did some Millions feed Must Blind and Sottish ignorance succeed ? Must all their throats be cut that won't adore The hateful carcass of a filthy Whore ? Must all that execrate Romes Superstition , Be Murder'd by a bloudy Inquisition ? Must such as won't to Idols bow , be broke ? Must flaming Smithfield belch out Fire and Smoke Of Martyr'd Saints ? Must all that will not turn , VVith Bibles and good Books together burn ? Must Monkish Tories , meer incarnate Devils Possess our Land , and pester it with Evils Of such an odious and abhorred grain , That but to name 'em is a lasting stain ? Must our Renowned Ministers give place To Romish Block-heads ? Oh the vile disgrace Of such a change ? Must an adulterous Priest Belch our his Mass , where they have preached Christ. Must that absur'd and irreligious Tribe , VVho fetter conscience , and regard a bribe Beyond their Souls , be leaders to our Flocks Must Paultry non-sence , and those Apish Mocks Miscall'd devotion , fill the house of prayer ? Must Pestilence infect our purer Air ? Must Sodom be translated to our Isle , And filthy Priests our chastity defile ? Must Satans factors in a humane Shape On modest Virgins perpetrate a Rape ? Must all our painful Ministers be driven To Fiery Stakes , if they renounce not heaven ? Must our dear Infants lose their harmless lives In flaming Faggots , or with Popish Knives ? Must guiltless blood through all our Streets rebound A mournful Eccho ? Must the horrid sound Of Axes , Whips , and dreadful Scourges tear Our aking hearts and pierce the yielding Air ? All this will be , if Rome can but prevail ! Amazement stops my Speech ! My Spirits fail ! I only can in interjections cry , I sink in trances ! O I dye , I dye ! Sions Children . Ah! How can we with any patience bear This sad Complaint ? Ah! How can Children hear Their Mother delug'd in a Sea of grief , And not step in to give her some relief ? Chear up , Illustrious Sion , be not cast Into despair by this impending blast ; Christ is our Captain , and we may be bold . For in all Storms he is our Anchor hold But what 's that Beast where of thou dost complain From whence came he ? And of what date 's his Reign ? Give us his marks , that we thereby may know him , And then abate his pride , and overthrow him With Universal , and United force , Our Armed Legions shall impede his course , I' th' cause of God who does all Scepters weild We 'l fight his battels , and dispute i' th' Field , In Martial Syllogisms our Arms shall speak We 'l storm his Walls , and make his Butwarks quake Revenge and Anger in our bosom burns Patience too much provoke to fury turns . Sion . See! That 's the Beast upon whose back the great Iaticing Strumpet rides in pomp and State By him she was supported all along By his Impostures she was rendred strong He 's not content to be Supream below , And make all Scepters to his Crozier bow , But th' Impious wretch is grown so bold that ev'n He dares affront the Majesty of Heav'n VVhat God Commands this Antichrist controuls Condemns the Sav'd , and saves Condemned Souls . Himself he places in jehovahs Throne , As Principal , and Second unto none ; A brace of Keys he carries in his hand To shut and open at his own Command ; He curses and absolves ; He binds , releases , Puts down , advances , whom so e're he pleases This is th' Apocalyptick Beast that claims Sublimest Titles , and Blasphemous names , VVith matchless Pride , and monstrous Impudence , He does for money with Gods Laws dispence ; Yea , such is his unheard of avarice , Upon the worst of crimes he set a price . Sion's Children . These Marks are so notorious that we can Clearly discern the Pope of Rome's the Man , This raging Monster ▪ and this Beast of prey ; Shall we arise , and take his strength away , That hath so long time tyrannized thus With Hellish fury over thee and us ? Self preservation is by every creature Esteemed a Sacred Principle in Nature ; Each Free-born Soul must at those Tyrants spurn That would infect their Souls ; Their bodies burn Why should this Beast still rage and domineer As he hath done without controul or fear . Sion . Gods time is best , and in due season he Will bring this Beast to his Catastrophe . He sits in Heav'n , and there beholds with scorn This Rebels Pride ; His glorious Son that 's born Heir of the World , and Prince of Kingdoms too , Shall surely reign because it is his due For all to him the Soveraign Rule must yield ; His is the Crown ; He shall the Scepter weild ; To Jesus all shall bow ; He shall be King , And to poor Sion shall Redemption bring . Forty two months unto this Beast is given So long shall he tread down the Host of Heav'n ; And now I hope the end thereof draws nigh , And that some will be spirited from on high , Who in the Great Jehovahs name shall sound Such an Alarm as shall his power confound . Another Enemy , his Confederate There is likewise , that my forlorn Estate Hath much occasion'd , and of whom before I made complaint ; The proud insulting Whore , Who with lascivious looks and wanton eyes Incites to Lust and all Debaucheries . By her provoking and bewitching charms Grandees she doth intice into her arms , Corrupting Princes by her incantations , And ruining the Nobles of the Nations . Great God! Assist me , lest my Spirits fail , That I the State of Monarchs may bewail , Who to her Yoke yield their Illustrious necks And move like Vassals at her haughty becks ; Ah! they that should my nursing Fathers be Are Executioners of her Cruelty , And by her influence the Civil Power Is made a dreadful Engine to devour The Saints of God , and kick at their Creator , But let them know the Soveraign Arbitrator Of all their destinies , is Great and Just , And can at pleasure crumble them to dust Thus hath she made the Greatest Kings and Peers Submit to her Dominion many years , Exhaust their treasures , ruinate their fame , And at the last gain nought but loss and shame ; For by ingaging in her Hellish Plots They to their names have gain'd Eternal Blots ; Nay of their Kingdoms some depriv'd have been As it in divers Nations has been seen ; Impudent Strumpet ! Whose curst wiles defile Mens Consciences , and do their Souls beguile And when involved in the deepest guilt She then pretends to wash away the filth By impious Pardons ; Yea to such a height Of folly does bewitch them , that the sight Of Death approaching won't make them confess Apparent guilt and horrid wickedness ; And by her Arts , when they are parting hence Their Fronts Steels with such hardned impudence That though brought to a most deserved death , With lies and falshoods they resign their breath , Her Agents buzzing in their doubting ears False hopes , whereby they may forget their fears , Who like ill Angels round about them hover , Doubting they should their Villanies discover . VVhen some are stretcht upon the fatal block , And Justice ready to discharge the stroke , Such is the strength of her inebriation , That they , ( Oh! horrible ) on their Salvation Protest they 're innocent , when all the while No Treason ever did appear more vile Than that for which Impartial Justice them To a just death as Traytors did condemn ; For Rome , by downright impudence ev'n would Outface the Sun , and baffle if she could The clearest proofs , and Solid'st evidence Produc'd by Heavens unerring Providence . Ah cruel Mistriss of deluded Souls ! That 's not content to make them arrant fools , To lose Estates and Lives , but must thereby Make them stab conscience when they come to dye She to incourage Treasons does prefer Those Traytors Martyrs in her Calender But will this recompence the loss of Thrones , Or ease the Soul in hell of its sad groans . Sions Children . Shall we ( indangered by her Plots ) arise , And curb this Harlot who our God defies ? Why should her Treasons any more annoy Thy precious Saints , and Nations thus destroy ? Let 's make her drink of that invenom'd Cup She fiill'd for us ; Shall she not drink it up ? Will none fall on , provoked by just ire To eat her flesh , and burn her in the Fire ? Sion . Dear Children ! as to what you have requir'd , At present you must keep your selves retir'd , Make no attempts until God from on high Affords you strength this Babel to defie ; At present you are ev'n like Persons dead And seem unable to erect your head , But then you shall appear to be alive , Gods Spirit shall your fainting Souls revive , VVho to the fixed time will be exact VVhen he 'l begin this strange and dreadful Act , To the confusion of your Enemies , Then God will cause his Witnesses to rise , And you will have a clear and gracious Call To join with those that on the Whore shall fall . Sion's Friend . These lines were writ eight years ago or more In the book which I mentioned before We then had hopes of what was drawing near ; But stay my Muse ! To Sion lend an Ear , To what she at that time was heard to say About the Dispensations of that day . Sion . VVith patience ( Children ) wait upon the Lord , Until his saving Strength he does afford ; To him you all must make your Supplication , For from him only is my expectation . Oh! sigh with me , and in your Spirits groan , Send up strong cries to the Almighties Throne , Give him no rest until those happy days I shall exalted be , and made the praise Of all the Earth ; And I will likewise cry And mount my voice to Him who sits on High. The Churches Prayer . O Lord of Hosts consider my Estate , Let me remain no longer desolate . Have I not been most precious in thy sight ? Lord therefore do not my Petition slight . But let thy bowels to thy Children move , In token of parental , tender love ; Shall Sion totter , and the Beast be steady In his proud Seat ? Hast thou not seen already VVhat they have done , who evil good do call , From whom we can expect no good at all ; VVill they make Judgment i' th' right Channel go Ex●irpate vice ? make righteousness to flow Like mighty Streams ; VVill they a blessing be ? To me or mine who haters are of thee ? Can men of thorns expect sweet grapes to find ? VVill ravenous VVolves to innocent Lambs be kind VVill such as have thy Childrens blood let out , Striving to bring their black designs about , And with mine Enemies daily still combine To root out and destroy both me and mine ; VVill these be now chief Friends and me relieve ? Sure none but mad men would such things believe . If Thanks and Praises will on Earth be giv'n If Hallelujahs will be sung in Heav'n To thy great name for rasing Babylon . If placing of a Papist on the Throne Be for our good , by opening a door For mens Salvation readier than before ; If the access of sinners easier be In their approaches ( Blessed God ) to thee , By Romanists having the Soveraignty , Oh! then exalt them ; Let all others fall And Rome usurp Dominion over all . But if in thy just and all seeing Eye , Their monstrous crimes are of a crimson dye ; If they from their Original have been The vilest wretches and the worst of men ; If for the future they intend to be The Perpetrators of all Villany ; If their dark Heathenish Idolatry Pride , horrid murthers and base Perjury Mount up to Heavens High Imperial Throne ; If their Oppressions make thy Churches gone , If they will burn the Scriptures , and suppress All Books that treat of Gospel Holiness ; If guiltless Souls without respect to age Or Sex , must be the objects of their rage ; If they are Enemies to thy Covenants , If they would trample under foot thy Saints , If 'cause thou dost not seem to hear , and save Thy Sion , or to grant what she doth crave , They Scoff at , and deride thy glorious name , And put thy Faithful ones to open shame : Then hear , O Lord ? Thou see'st my power 's gone : In thee I trust ; Besides thee there is none That can thy Church from her Stern Foes deliver . Oh draw thy flaming Arrows from thy Quiver , To quell the Pride of this Insulting Crew ; Thy mighty Arm alone can them subdue : On thee I have my absolute reliance ; Do thou assist , I 'le bid them all defiance : Hear , O my God , and for thy mercy Sake , On Gasping Sion some compassion take ; I have been Ransom'd by the precious bloud Of thy Dear Son , and fed with heavenly food ; Thy Churches sins O pardon and forgive And in sweet concord let thy Children live Teach them true saving knowledge from thy Word , That they may worship thee with one accord ; My breach thou canst repair , and cure my wound , Nothing too difficult for thee is found : Thou knowest my grief ( O Lord ) incline thine ear , Revive my hope , and chace away my fear , In Achors Valley open thou a door , Make me rejoyce as I did heretofore ; I pray thee , break my bonds , ease my distress , Bring me out of this dolesom wilderness , Oh let me Shine like Sols illustrious light , Make me an Army terrible in fight ; Rend off that Vail which does thy Sion cover , Scatter the Clouds , whereby I may discover What thou designest by this thy Dispensation And what my work is in this generation . 'T is time for thee to plead thy righteous cause When wicked men make void thy righteous Laws , Thou canst cause them to drink of their own cup , And loftiest Cedars by the roots pluck up . But Lord , remember Sion , spare thy Vine , That spreading Plant which thou hast chose for thine , Make that to flourish , and be ever green , And full of Clusters as before 't has been From Egypt thou hast brought it heretofore ; O God , I pray , bring it out thence once more , Let thy hand plant , and water so the Root , That all the Land may feast upon the fruit ; O let its cordial juice the Nation fill , And let its boughs o're shadow every Hill , From Sea to Sea do thou her branches send , From all her Enemies always her defend : Preserve her Fence , be unto her a Wall , And keep her from the violence of all Wild Beasts , and from that Boars malicious power , That would destroy her , and her fruit devour . Lord from on high thy Lovely Vine behold , 'T is thine own Plant , of greater price than Gold ; Canst thou deny her thy assistance , while These Ravenous Creatures do thy Vineyard spoil ? Take notice how her bulwarks are thrown down , And more heart-breaking evils coming on ; Breach upon breach , Alas ! I daily see , And doubtless I shall quickly ruin'd be , Unless by some unknown and Glorious hand , Thou speedily dost save me , and the Land. I am Christ's Spouse : His undefiled one ; Wilt thou permit me to be trod upon ? 'T is by thy grace I am intit'led so , Great God! relieve me and divert my wo ; Who am surrounded every way with grief , Oh let thy lovely smiles bring me relief ; Thou hast withdraw the beamings of thy grace , And wrapt in Clouds the Splendor of thy face , Which has upon me brought such anxious smart , As tears my Soul , and makes my very heart : Drop tears of blood : For if the glorious Sun Of Righteousness be hid , where shall I run , For joy or comfort in this dismal hour , Who only to bemoan my self have power ? More she had spoke , but that her Passion ties Her mournful Tongue ; The Floodgates of her eyes , In Chrystal Streams , do represent such anguish , As makes her vital op●rations languish Sunk in despairing Swouns , she scarce appears To breathe or live , but by her Sighs and Tears . Sion's Children . Mourn , Mourn , Oh Heavens ! And thou Oh earth bewail , Weep ye blest Saints , until your Spirits fail , For she that is the glory of the Earth , Of the most Noble and Illustrious birth , Lies sadly groaning in a deep despair Whose grievous sorrows no tongue can declare Oh! that our brethren would but hasten hither , That in Gods fear we might confer together . Sure you must grieve when her complaints you hear You cannot certainly but shed a tear ; Do not your Eyes ev'n like a Fountain stream , And all your joys turn to a mourning Theme ? Does not your nightly rest from you depart ? Are you not pierced to the very heart , And fall'n into the depth of bitterness , Because of Sions Trouble and distress ? How can our hearts delight in things below ? How can we rest secure , as sinners do ? How can we comfort take , or pleasure find , Or how can we the Worlds concernments mind ? Or with Terrene enjoyments be content , And not poor Sions miseries lament ? 〈◊〉 can we hear our Mothers doleful cries ? 〈◊〉 Sighs , she Sobs , she Languishes , she lies 〈◊〉 dreadful Agonies , in bitter pain , 〈◊〉 can we bear her Enemies disdain ? 〈◊〉 wickedly reproach her every day , And like a broken pot she 's thrown away , Despis'd and trod upon ev'n like the dung The Drunkard on her makes his daily Song But Christ will come , and look on her sad State , End with poor Sion he 'l Expostulate . ' Why art thou sometimes high , then low again ' Sometimes at ease and then in bitter pain ? ' Doubtless th' are Throwes ; Chear up and do not fear , ' For thy deliverance is very near ; ' These labouring pangs will speedily be o're , ' Take heart , thou shall not die ; One or two more ' Will bring that Child into the World which thou ' Hast travell'd with in bitter pangs till now ; ' Address thy self to God , for surely he ' From these thy tortures will deliver thee ; ' 'T is he alone that brings unto the birth , ' And giveth strength and vigor to bring forth ; ' Then stay thy self upon th' Almighty Lord , ' His gracious help he to thee will afford ' Upon his promises do thou depend ' And thou shalt see deliverance in the end . These words of Comfort , like a Cordial wrought And to her sences , mourning Sion brought , With fainting looks , and with a weeping Eye Unto her Children she renews her cry . Sion . How am I spoil'd ? How do I sit forlorn ? How long wil't be e're I shall cease to mourn ? I 'm like a Ship by raging Tempests tost ' Midst Rocks and Sands , just ready to be lost . Where every billow do's present a grave , And Death in Triumph rides on every Wave . But yet , I am ingraven on his hand , And in his sight for ever I do stand . Awake , O arm of God! Oh come away ! My woes are very great ! Ah do not Stay ! Hear me , Dear Jesus ; unto thee I cry , Unless thou save me I must surely dye ; Christ. In Glorious Regions of approachless Light , VVhere Joys unmixt with perfect Love unite ; There do I sit ; There do I see and hear VVhat Kings and Potentates consulting are ; But in mine Ears methinks I hear the cry Of some distressed Soul in misery ; My Bowels in me with compassion move , Oh! — 't is the voice of her I dearly love ; She whom I purchast with my dearest blood , Seems drencht , yea drown'd in tears , as in a Floud ; Some mighty Sorrow sure , and Tribulation , Extorts from her this doleful Lamentation , Enough to pierce my tender heart again , And make the Temple once more rend in twain Alas , poor Sion , thy Complaints I hear , And I will rescue thee ; Oh do not fear , I know thy sorrows , and I hear thy cries , And from what apprehensions they arise : Know ! I can still the blustring Winds and Seas , And in the greatest anguish can give case ; I can both wound and cure ; Build up and break ▪ I kill , I make alive , I give , I take ! The Greatest Monarchs I can soon pull down , I can make void , and then fill up the Throne ; VVhen I think fit , I make the Nations shake , And haughty Princes at my presence quake , Kingdoms to totter , and reel to and fro ; All this and greater things for thee I 'll do : Although thy Foes do thee environ now , All power and wisdom 's mine , and I know how Thee to support and make them all to bow , I will arise , and Shew my Soveraignty , And make them to the Rocks and Mountains fly ; Though with the Powers of Hell they have combin'd , I will pursue them , and they shall not find A hiding place my vengeance to avoid , Till by my fury they are all destroy'd ; I 'll soon bring down the most Exalted head , The Mighty Ones I into dust will tread ; Thy cause I 'll plead ; Though I have silent stood , I 'll be reveng'd for all the righteous blood That has run down , ev'n like a mighty Flood ; The day of vengeance shall no longer stay , VVhat 's due to Justice they shall surely pay . Besides the cruel wrongs thou dost repeat , The bloud of former Martyrs does intreat Me to avenge their cause ; I therefore will Come down in fury and those Monsters kill , For though I seem'd to have forsaken thee , Yet from all bondage I will set thee free ; Though I have thee afflicted heretofore , I 'll turn my hand upon the Bloudy Whore Shortly , her place shall never know her more . Because thou dost my Holy name profess , I 'll break in peices such as thee oppress ; Arm'd with Commission from the Great Jehove , I will come down , and all thy griefs remove , All weapons form'd against my Churches shall Unprosperous prove , for I will break them all , All Kingdoms of the Earth shall now be mine , And thou in beauty like a Queen shalt Shine , And with thy Children in sweet consort sing , Triumphant Hallelujahs to your King. Sion . Thy voice is to my ravisht Soul so sweet , I am reviv'd , and set upon my feet ; I 'll speak thy Praise in Songs , because I see That Glory near , which thou hast promis'd me ; And now , Great Babylon , who art my Foe , My time 's at hand , and thou shalt quickly know My God has not forsaken me , for now He will advance me , and make thee to bow ; ●hen shalt thou hide for shame thy wretched head , Whilst I in triumph will upon thee tread ? ●●cause thou upon me so long hast trod , 〈◊〉 in contempt hast said ; Where is that God ? 〈◊〉 therefore will rightly retaliate , ●nd bring just vengeance on thy cursed pate , The Insolent Triumph of the Romish Strumpet over the Protestant Church . VVHy do these Hereticks so brisk appear , And their false Church such jollity declare ? ●●r silly Souls ! 'T is now but Eighty seven , ●nd soon you 'll find I with you will be ev'n : ● smile to think how much thou art mistaken , 'T is I am mounted high ; Thou art forsaken ; ●ure thou are frantick , and thy senses fail , To think that over me thou canst prevail , ● final Conquest I shall make o're thee ; ●nd swift destruction shall thy portion be . 〈◊〉 all my wounds I now have got a cure , ●nd from your fiery darts I am secure : ●ow am raised to the height of bliss , ●nd all my Glory in its Zenith is , ● am a Queen , and so shall still remain , ●nd as Supream I o're the Earth will reign , ● Pomp and Glory I must govern all , The Mightiest Monarchs me their Mistriss call . How can I fall when such a Holy prop ●oes me support as , My Lord God the Pope . The Great men of the Earth his Vassals are , VVho sits in grandeur in St. Peters Chair ; The Glorious Empire of the VVorld he hath , And he retains the keys of Heaven , and Death ; Think not that he regards the little tricks Of the weak , ignorant , and damn'd Hereticks , Alas ! He can make use , when e're he please , Of Peters Sword , as well as Peters Keys . He 'l make his Canons roar louder than Guns , To ruin those thou call'st , Thy Protestant Son's ; If once his roaring Bulls give the Alarm , He 'l make all Christendom forthwith to arm Themselves in my defence , who soon will work , Thy overthrow ; Alas ! didst thou not lurk , Hundreds of years in holes where none could see Or understand what was become of thee ? He that then broke thy feeble force asunder , Has still sufficient strength to hold thee under , And in such strict Subjection thee will keep , That thou e're long shalt not even dare to peep ; Am I not arm'd with the Stupendious power Of all the Earth ? Can't I with ease devour Thy whole Concernments at one single mess ? Have not Skilful Cooks such meals to dress ? 〈…〉 Imperial and the Royal Sword , 〈…〉 to be brandish't at my word ; Great Britains King , and Catholick Nobles will My Interest to promote , use all their Skill , Oh! happy hour ; Oh long desired day , Great James doth now the Royal Scepter sway ; Ah! VVhat a night of darkness has been here , On me and mine , when nothing did appear , But black despair , until this happy Reign ; And dost thou think e're to prevail again ? Is not the Soveraign Power in my hand ? I 'll make thee now submit to my command , The Sacred Sword is once more giv'n to me , And all shall now obey the Holy See. Heav'n has beheld my sorrows , and therefore In favour , me hath visited once more ; Nor can I now miscarry ; For you see , How wise our King , and 's Secret Council be ; VVhat e're you hope , 't is certain I can't fail , VVhen over Crowned Heads I thus prevail ; VVhen Reverend Jesuits sit at the Helm , They 'll quickly raise up my Jerusalem . The former Governments for many years , Ruin'd the Monarchy , and increast my fears ; The Old Foundations we will raze up quite , And new ones raise , either by force or right ; Impudent Varlets question Royal pleasure , Though from the Power Divine he takes his measure ; VVhy may not Gods Vicegerent justly claim , The same Dominion ? And why not aim , At such an absolute Soveraignty , that none Shall contradict whatever he 'll have done ? If th' People rule , what use is there of Kings , VVhen Subjects may at pleasure clip their wings ? This with my Doctrine never will agree , VVhere Will is Law , there 's the best Monarchy . This is the Government I approve of too , 'T will strengthen me , and work thy overthrow ; A Parliament shall do what er'e they please , That so disturbed minds we may appease ; But if they fail ; We have already seen , That none of them for many years have been Fit to be trusted ; And their name I hate , For they Eclipse the glory of the State ; They make the Crown seem but an Airy thing ; As good be nothing as not Absolute King. Why may not Kings be as they were of old , Why should they be in any thing controul'd ? I 'le have it here e're long as 't is in France , 'T is only that my Glory will advance ; I now perceive what made us lose the Game , It was our slow proceedings caus'd the same ; Our timorous Spirits ; But to my Joy I know , We now have one who fast enough will go , Delays are dangerous ; The Sword is ours ; By Law declar'd ; what need we other powers ? We may be counted Fools indeed , or worse , If we can't make the Sword command the Purse ; And though the Nation be inslav'd thereby , Who shall contend with Just Authority ? For Monarchy is so Divine a thing , None dares gainsay what e're 's done by the King. He surely is accountable to none , But God alone who set him on the Throne . Your Protestants will to Providence impute Their thraldom , and will presently grow mute , For they poor pious Fools think the Decree , Of Heav'n falls on them , though from Hell it be ; And when their Reason is abus'd by it , Religion then will teach them to submit , For Non-resistance is a truth so clear , Your Reverend Church-men preach it every where , And well they may ; Does not the Apostle Paul , Declare what doom will on Resisters fall ? For all who do resist Authority , Are doubtless damn'd to all Eternity . But seeing Tyranny does so odious look To catch you Hereticks we must hide the hook , And of your Burdens give you present ease , That afterward we may do what we please ; For since the Nation is returned back , Dear Mother Church will never see them lack Money nor Men , so that they all shall see , My Purse as open as my arms now be ; Besides Great Sums the Catholicks in France Have offered my Interest to advance , Lewis the Great vast Treasures will bestow , If he thereby can work your overthrow : The Pope will likewise drein his Treasures dry , Before he 'l lose this opportunity You to depress and me to set on high ; No Aid from Parliaments we need to crave Without Demand money enough we have , And thus the Commons we shall gratify , By taking off the pressures which did lye So heavy on them in the former Reign , VVhereby we hope their very hearts to gain . Some others of thy Children we will please , By giving of their Consciences some ease ; VVe 'll give them Conventicle room that they May let us steal the Englishman away , And though the greatest part of them I see , Are crafty Foxes and discover me , Yet divers of them us do magnify , Since we declared for their Liberty ; That Declaration hath great Service done , And many discontented minds has won . I odious strove to make the former Reign , That of our Actings they might not complain ; So that they now confess , a Popish King Is no such dangerous or frightful thing : VVe manag'd all at such a subtle Rate , One heretick we made another hate , And their destruction we contrived so , That blindfold they might utterly undo , And ruin one another ; Yet not see , How subtilly things were carryed on by me . And you 'll perceive within a little while , We only did design you to beguile , That you might quietly the halter take , Or else be burnt in Smithfield at the Stake . I laugh to see some of your Children join With us , to bring about our blest Design , These Mighty Statesmen , like unwary Fools , To serve a present turn become my Tools ; I knew what they from Penal Laws did fear , And did foresee how ease would them ensnare . Look on the Army , and you 'll soon espy , Not mine , but your destruction's drawing nigh ; What though you grin ? No matter for your hate , To rule by Law becomes a Sneaking State ; We value not what e're you prate or say Regard to you will our Intrigues betray ; When you cant't bite , what hurt will barking do ? Nay in a while we 'll spoil your barking too . My Holy Mass begins now to go down , Is boldly said in City and in Town , For even in London , there two Chappels are , To which without controul all may repair , And in the middle of that City stand , With divers more in several Parts o' th' Land. This , I assure you , fills my Soul with joy , Nor do I matter though it some annoy . Since I observe them guarded carefully , By Protestants now in Authority . Thou silly Wretch , do I not all command ? Is not the Kingdoms strength all in my hand ? The Sword and Scepter too , even all the power ; Such blessings Heav'n upon my head does shower . But yet our Claws and Teeth must not appear Until more firmly all things setled are . Yea , what doth further to my glory add , Comes from the joyful news I lately had , The Turk our Pagan Enemy , is o'recome , And forc't to fly before all-conquering Rome ? Hungary whose reduction cost so dear , And who t'oth ' Hereticks closely did adhere , Is now recover'd , and in tears returns , And for her former deviations mourns : The Transilvanians likewise , do comply , And now submit to my authority ; With many other Protestants I could name , Who in those Countreys my Protection claim . Ah! What a face of things does now appear , This is my Jubilee ; A glorious year ; England and Scotland both returned are Unto their Mother , and th' Apostolick Chair Tho' Ireland still is unto me most Dear ; Yet all are mine ; They all themselves submit , And prostrate lye at Mother Churches feet ; Into my bosom they again are come , And like the Prodigal are returned home . What mighty favours are bestow'd on me ? No Widdowhood , nor sorrow shall I see , Ever hereafter I shall sit as Q●een , Though almost desolate I have lately been ; We sing Te Deum , and Great Gifts we send For joy that now thy Power 's at an end , Thou art subdu'd ; Thy witnesses are slain , They never more shall me torment again ; My Children now under their Mothers wings , Are safe ; Which Joy to Holy Father brings ; There 's little more for me , or mine to do , But since we have contriv'd thy overthrow , That we now root thy name from off the Earth ; And this Design is almost at the birth , And cannot fail , Vengeance will you or'ethrow , The Plot is laid so strong and secreet too ; And such great men therein concerned are , That of success we never need despair , My Chancellor and Loyal Judges will , Spare for no Cost , no Pains , no Time , no Skill ; Nay they resolve their very Lives to spend , Rather than not perform what I intend , My brisk Monsieurs , and losty Spanish Dons , Will overmatch thy Weak and Silly Sons ; Of murdering Villains I great numbers have , As pliable as any Turkish slave , Who at my beck will with their bloody Knives , Massacre Fathers , Infants , Virgins , Wives . Kill any but themselves ; I 'm sure they 'll do 't , And quickly lay them sprawling at my foot ; I 've Irish Teagues and Tories still at hand , To act the greatest mischiefs I command ; Bold hardned Miscreants who will never start , If bid to tear out their own Mothers heart . Faint hearted Rogues may melt with qualms and fears , At Fathers groans , or Mothers bitter tears , But mine , as little pitty have , as sence , And ne're are plagu'd with gripes of Conscience , Many of these I have in constant pay , For they can hunt and live upon the Prey ; Thy tender Infants that like Carps were stew'd , In their own bloud , their Teeth have often chew'd , With humane Fat , Candles they made , to light Them in those horrid Banquets of the night . Whatever 'tis my greedy Stomach craves , Let me but nod , 't is done by these my slaves . They know no Scruples , Scorning to dispute , But always act just like a Turkish Mute ; Nor need you wonder they do thus , since I End●●vour to perswade them certainly That ●●ey do well , and will gain Heav'n thereby . For what will Holy Church , advance , is right , Though ne're so hateful in Jehovahs sight . Therefore besides those I did now describe , I have vast numbers of my Sacred Tribe , My Clergy make a very numerous Host , And wait but for my Word , in every Coast ; Nay in these Northern , and Heretical Regions , I have in secret , many armed Legions , The Priest , the Mon● , the Fryer my Ensign carrie , The Jesuits are still my Janisaries ; Having such Troops as these to guard my Chair , Sure it will make your Protestants despair , That so invincible I now should be ! And that thy God hath quite forsaken thee . Since he to me discovers so much favour , My deeds sure to him are a pleasant savour , Therefore th' Apocaly ptick Prophecy , You very foolishly to me apply , Who from pollution , and all Stains am clean ; Thou art that filthy Harlot he doth mean : I am his Holy Church , and it is I Thy threatnings , Thy God , and Thee defy . BUT what approaches ? Hark! methinks I hear , A dreadful noise ! What is it ? Ah! I fear , All is not well ; A Lyon seems to Roar , The Eccho comes too from the Eastern shore ; Dear Children wake ! Rouze up and look about , Guard all the Coasts with speed the Land throughout ; My very heart does tremble , Ah! I quake , What shall I do ! Ah! what course shall I take ? The Lyon of the North ; I doubt 't is he , That is foretold in ancient Prophecy , What! in the midst of all my Jollities , Must I meet with this terrible surprize , And into such amazement now be thrown , Just when I thought that all had been my own ? Oh blessed Virgin help ! Ah pity show , Scatter my fears , my enemies overthrow ; St. Patrick , and St. Andrew , George and all , Unite your strength ! Oh now prevent my fall , Oh haste , make haste , or I am quite undone , What shall I do ? Oh whither shall I run ? Romes Angel Guardian , I do thee invoke , To save our Church , and to divert this stroke ; You Saints and Martyrs who at Tyburn dy'd , Pray the blest Virgin to be on our side ; O mighty Neptune , with an angry brow , Upon my Foes thy utmost vengeance show , That this proud Pharaoh , whose ambitious mind To ruin Mother Church hath now design'd , May ne'r prevail ; From landing , oh ! him keep , Let all his hopes be buried in the deep . Why are the Sea 's so calm ? will they consent , Him to preserve , to my sad detriment ? Ah! raise yourboistrous winds and swelling waves , And in your bowels let them have , their graves , Break all their Ships , let them sink down like lead , And in the raging Seas be buried . Look out you English Heroes , hoist your Sails , Cursed be he whose heart or courage fails ; Fight valiantly , and then I need not fear , That Eighty Eight will be a fatal year . Ah! heark ; He 's landed , that 's bad news if true , And in the West . I dread what will insue , What cursed Star bears Rule ? Ah! cruel Fate , The Sea , and Seamen both now shew their hate , What! none t' oppose , none that will them withstand ? What! suffer such an Enemy to land ? Are all the Gods asleep on whom I call ? No they have heard me ; and on him will fall . Though he has seap'd the Seas you 'l soon perceive , Vengeance much longer will not let him live . Chear up my gallant Souldiers ; you I trust , Will never fly ; Therefore with speed you must , Be all in readiness , and do not fear , But fierce as Lyons , 'gainst your foes appear ; Though he pas pass'd the Seas , yet let yourrage Declare , he greater dangers must ingage , In glittering Armor now march bravely on , Fight but like men , and then the day 's our own ; You 'll be Invincible , none can you oppose , For you in Number , Courage , Skill , your Foes , Do far exceed , I likewise do depend Much on my Forreign Allies who will lend Both Money , Men and Council , for the Cause ; Then down go all the Hereticks and their Laws , Their Houses , Lands , their Gold and Silver too , We 'll Seize , and then distribute them to you . Hah ! What 's the matter ; What bad news again ! How are things carried pray , at Salisbury Plain We hear the Enemy is coming on , With mighty force , and is oppos'd by none , Our damn'd Heretical Army do declare , That they to Popery sworn Enemies are ; Some to our Foes are gone , and more will go , ●●av'n pity us ; Alas ! What shall we do ? ●●y more then that , the worst is still behind , ●ost of the Greatest Peers with them are join'd . ●e hear they are an hundred thousand strong , ●nd we much doubt they will be here ere long , ●ll things against us now seem to combine , ●s if our ruin all men did design Such pannick fears our senses do affright , We neither strength nor courage have to fight , Such Giants , as we hear , our Enemies are , Whose Men and Horses both do armour wear Their frightful whiskers and two handed Swords No little terror to our men affords , One of these Brandenburghers sure will be Able to cut off many such as we . But silence ! Heark ! Another Post ! What now ? Bad Tydings still ? — Alas I scarce know how , Or what to tell you , but most certainly Our Army does before the Enemy fly ; All , All is lost , Ah! Where now shall we run ? Shift for your selves , sad times are coming on , Sure so unfortunate none ever were , Oh see how th' Hereticks do laugh and jeer ! So great an Army scattered and gone , Who soon might have a glorious Conquest now ! Had they resolv'd to face the enemy , We quickly should have got the Victory . But Stay ! Stay ! Stay ! Here 's more ill news I fear , A Post from Reading I see drawing near , Well what 's done there — Alas the Town is taken , I doubt that all our Saints have us forsaken : Some were there slain , and other● put to flight ; The Teagues are kill'd ; The Scots refuse to fight , Nay which is worse , The King this night is gone , Ah now my heart fails quite ! w ▪ are all undone : Alas ! must I be tamely forc'd to yield , Must I thus cowardly forsake the Field , Must all my hopes be blasted in a day ? Let Vengeance fall on those , who did betray The cause I 've carryed on from age to age , With deepest policy , and fiercest rage . Fly Children for your lives ; Oh! search about , And strive to find some place of refuge out . A Protestant . See how they look , and with what dread and fear These guilty wretches now fly here and there , To hide their Heads ? and skulk in holes alone , And dare not now themselves for Papists own ; They post away , and hurry to and fro , To Dover , Portsmouth , and Gravesend they go , Their Priests and Jesuits are in great despair , Throw off their Gowns , and run they scarce know where ▪ Their Judges too that lately gave their Votes , So learnedly from their dispensing Throats , Who , what Rome would have done , durst ne`re deny , But to all Arbitrary Power did comply , Are routed now , and forc't in haste to trudge , Each wishing he had never been a Judge : The Chancellor , that Mighty Man of sence , Is nonplust now , how to escape from hence ; That Loyal Soul , that zealous Slave to Rome , The Wappingers on him pronounce his doom : He that to them did always malice bear , By providence , at last was taken there , Others were seiz'd that strove themselves to save , Who in short time may their deme●its have . Great Nassaw , like the rising Sun , appears , Whose warming influence drys up all our tears , Marching to London with his Noble train , Whereby our dying hopes revive again : But let us hear what Sion now does say , Who seem'd o'rewhelm'd with grief the other day . Sion . " Ah! I am still perplext ; although I stand " Amaz'd to see these wonders in the Land , " I know not yet how things with me may go , " Nor what my gracious God intends to do : " Whether my Foes are absolutely slain , " Or whether yet they may not rise again , " Whether my Children shall have equal share " Of favour and protection , without fear , " And whether those who did our Rights betray , " And for a mess of Pottage , sold away " Our dear bought Freedoms , shall now trusted be , " As Conservators of our Libertie . " Yet let things go as the great God shall please , " ( I must rejoice in this my present ease , ) " Who by his Glorious and Almighty Pow'r " Sent us relief in a most needful hour , " Whereby my dreadful and most cruel Foe " Received an amazing overthrow . " But yet I find some strugling in my Womb , " Another Birth I do expect to come , " That God who hath this gracious work begun , " Will greater things effect ere he has done , " I intermissions have , now ease , then pain , " Sometimes I soar aloft , then down again . Having thus spoke she bow'd , and with her tears Bedew'd the parched Earth ; when straight appears A comforter by pittying Heav'n then sent , To raise her drooping Spirits almost spent , And his approach unto her having made , In most obliging terms thus to her said . " Distressed Church , I fully know thy grief , " And as thou hast received some relief , " So God will hear thy sighs and fervent Pray'rs , " And suddenly will wipe away all tears " From thy wet Eyes , and all thy griefs expell , And in sweet peace and safety thou shalt dwell , " My Grand Design I 've publickly made known , " Each part whereof in time thou shalt see done , " Wait but with patience ; I , for Englands good , " Think nought too much ; No not my dearest blood " I equally my favour will extend " To all whose Faithfulness shall them commend , " Unto my service ; and appear to be " Lovers of Englands Ancient Liberty . " All Protestants I jointly will respect , " And equally my People will protect . " But yet the best deserving Men I will " Imploy ; and chiefly them incourage still . " My subjects Hearts I would unite together , " That nothing might divide them more for ever . " I none but treacherous Papists will disown , " Or such as are sowrn Enemies to my Crown . " To such ( they must expect ) I shall appear , " ( As Justice leads me to it ) most severe . " The Good and Virtuous I shall always cherish , " That Truth and Goodness in my reign may flourish . " My coming was design'd to cover all , " That Persecution upon none should fall " In these poor Kingdoms ; But that now at last " Forgetting all the mischiefs which are past , " Whereby ill men contriv'd , to bring about " their Plots , and root the true Religion out , " Not only here , but likewise in each Land , " Where it establisht is by Christs right hand ; " I now resolve , if God will prosper me , " All Protestants shall safe and happy be , " And live in perfect Love and Unity . Protestant Church . GReat Sir ! your Speeches to your Parliament Sufficiently discover your intent . Yea they revive our Souls ; neither do we See cause to doubt of your Integrity . But hope that God who such great things hath wrought , And by your hand this strange Deliverance brought , Will so endear you to the hearts of all True Englishmen , especially those that call Sincerely upon Heaven ; That they may cry With Pray'rs and Tears for you continually , And never to the Throne of Grace draw near , But you upon their tender Hearts may bear . Your last most gracious offer , That you 'l ease Your Subjects of so great a Tax , doth please , And them obliges to that high degree , They all will strive who shall most Loyal be . Your Justice in asserting each mans right , To worship God according to that Light He hath receiv'd , will multitudes procure , To own your Interest , and your Rights secure . For who will not to Caesars Cause be true , When Caesar unto God doth give his due ? And the Almighty's Government will maintain , Who over Conscience is sole Soveraign , If any do the Civil State disturb , On such you justly ought to put a curb , But if like Men , and Christians they do live , Doubtless just Liberty to them you 'l give . Nor will our Parliament this Right deny , Whose Protestant zeal , hath rais'd their Fame so high For you we ought to praise the God of Heaven , Who by your means such blessings hath us given , When all our Liberties were near infring'd , And Englands Fundamental Laws unhing'd , When all things both in Church and State did run To ruin ; and we judg'd our selves undone , You under God , have now restor'd our Laws , And likewise have defended Sions Cause . The Mighty God ( Dread Prince ) chose you to be Our only help in great extremity . With double blessings may you both be Crown'd , Who in compassion to us did abound . My Children resolve unanimously With you to stand and fall ; To'live and dye : With hazard of your life their Chains you broke , And off their necks remov'd the Romish Yoke ; With vast expence you this great act have done , And of your Person have much danger run . Shall I not then with all my Children cry , We with our King and Queen will live and die ? Our lives we , under God , to you do owe , And therefore whatsoever we can do , Can 't be too much ; And in a grateful way We ought to strive your goodness to repay ; We find our rising proves our Enemies fall , Where are they now that did us then inthrall ? They dig'd a Pit , and in it fallen are , Yea wonderfully catcht in their own snare . This is Gods doing , and is marvellous , Even to our Enemies as well as us . And therefore now my self I must address , Unto the God of Truth and Righteousness , I 'le lift my Soul to him in Thanks and Praise , And ne're forget his Wonders in these days . The Churches Song of Praise and Thanksgiving to God for her late Gracious deliverance . OH matchless Grace ; Oh Love beyond degree , Now I am certain there is none like thee , In Heav'n or Earth ; I will Praise thee therefore , For thou a Salve hast now found for my sore , Transported by thy Love , with Joy I cry , My ravisht Spirit must exalt the High And Mighty God , by whose unbounded grace , My heart 's enlarg'd to run the blessed race . Thou shalt conduct me to the Living Springs , From thence I 'le rise up as with Eagles Wings Unto that heavenly Mount of Faiths desire , Where thy Transcendent Glory I 'll admire ; And in those happy Seats of Bliss above I 'l be imbraced in thy Arms of Love. I 'l hold thee fast , and never let thee go , For by thy loss , Oh what a depth of woe Did I fall into ? What a dreadful case Was I in , when thou Lord didst hide thy face ? If I have thee , I nothing else need trave , Without thee ( if all else ) I nothing have ; Nothing without thee is of worth to me , All things are vanity , compar'd to thee . To be thy Portion , Lord , thou didst me chuse , And sure so great a grace I 'll ne're refuse , Thou art my Saviour , and my Heritage , My Sanctuary too , from Age to Age ; I therefore evermore will dwell with thee , And thou alone my hiding place shalt be . When I was fal'n , thou raisedst me on High For which thy blessed name I 'll magnify , Thou didst in mercy look on my distress , When I , Lord , was in woful heaviness , Beset with cruel Foes , and could not s●● The many dangers that incompast me ; Thou didst observe my ruin very near , And thou didst suddenly for me appear , Didst send thy Servant speedily away To save me from the ravenous Beasts of Prey ; Thou , like a tender Father , couldst not see Thy Children fail by Romish Cruelty ; Thy special favours may I ne're forget , Let them with Power on my heart be set . Ah! how unworthy was this sinful Land , For whom thou didst stretch forth thy mighty hand , To save and help them in that dreadful hour , When all their hope was lost , and all their power ? Though thy own Children too unworthy were , This did not hinder thy Parental care ; How earthly , unbelieving , Ah! how vain ? How did their Lives their Holy Calling stain ? Cold , Carnal , Senseless , dead ; They seem'd to be A People laden with iniquity . Deserving nothing at thy hands O Lord , When thou this great deliverance didst afford , I then did much bewail their faults and crimes , Both those of old , and those of latter times ; Yet thou o'relookedst then unworthiness , And camest down to save them ne'retheless . Thou wonderfully didst make it appear , That these strange works ' which thou hast shewed here , Were like to those in Egypt long ago , When thou didst Pharaoh utterly o'rethrow . For when we thought we should have been destroy'd , And their dire vengeance never could avoid , We saw them suddenly before us fall , And could not do us any hurt at all . A raging sea we seem'd , before , to see , Behind us was a raging Enemy , But when thy chosen Servant did draw near , The threatning waters soon divided were , A sure presage Gods presence too was there , Who sav'd us from what we so much did fear ; These are thy doings , Lord , and Marvellous Are all thy Dispensations unto us . Nay let us not forget , this one thing more , As worthy notice , as those nam'd before , The People of the Land divided were , Nay to each other did much hatred bear , Yet thou no sooner sent'st thy Servant hither But they united , and were join'd together All as One man against their comon Foe , In prayers , in wishes and in Arms also , Which gave me hopes that the set time was come , Of thy great wrath against the Whore of Rome . Our Nobles and our Gentry did their part , Assisting both with counsel , hand and heart , Like our Old English Heroes they did rise , And chearfully espouse this enterprize . Undauntedly they undertook the Cause Of our Religion , Liberties , and Laws , Their free-born Souls contemn'd the Romish Yoke , And to a just revenge it did provoke These Gallant Spirits who could not endure The Jesuits should our slavery procure , With so much impudence ; that they seem'd to laugh At all our Laws , and at our Parliaments Scoff . A great Convention , Lord , thou didst convene , And didst unite them so that like brave men , The Throne they did declare Vacant to be , And it to fill again , did soon agree , To the great Satisfaction of the Land , And with their Lives they did ingage to stand By William thy Servant and our King , Whom for our safety thou didst hither bring . All this we saw perform'd by thee alone Who dost abase and set upon the Throne , To every man dost measure what is right , And actest still what seems good in thy sight ; Ah! how didst thou confound , ev'n in an hour , Those dark Intrigues , contrived by the Power Of bloudy Rome , and carried on so long , And by such Aids , that they grew mighty strong Here and abroad ; So that they durst to say , All was their own , and they should have the day ; When in her heart she said ; I fit a Queen , And ne're shall loss of Children see agen : Yet then , Oh blessed Lord , thou heardst our cries , And suddenly our Enemies didst surprize . As soon as thy poor Protestants abroad Heard these Strange wonders of our Gracious God. It did their Spirits raise , and them enliven , To sing the Praises of the God of Heav'n ; Poor Holland that was so much threatned , And to effect the work , all ventured , Began thereat again to raise its head . Then we were sore distressed , it was they That to relieve us hastened away ; They 'gainst our Foes for our defence did stand , Let them be dear to thee , and to this Land , How were thy People strengthened thereby , Who did before like withered branches lye , Expecting mischief would upon them fall , And Popery would overwhelm us all . All Praise and Glory therefore now be given Unto the Lord of Lords , and King of Heaven ; O let the Throne surely establisht be In righteousness ; which will Establish me : And let the King so wisely all dispose , To please ●●s God , and disappoint his Foes : Let his Court still with Virtuous Men abound , And let no vitious Persons there be found ; This will most happy days to him procure , And cause his Government long to endure . Let Scotland to his Crown united be , That we may live in peace and amity , Incline their minds their Interest to discern , And that our Union is their great Concern . Do not forget poor Irelands sad fate , Destroy those Rebels who disturb that State , O give our Armies Victory and Success , Thy People save ; Their Enemies distress : This is my Prayer , and when this is done , I 'le sing the Praises of the Three in One. Mean while let us our best Affections raise To celebrate , in grateful Songs , his praise Who has been our deliverer in these days . An Hymn of Gratitude ▪ and Thankfulness . I do not in a lofty strain Strive to revive Great Hectors Glory ; Nor the all-conquering Pagan Train , Whose acts recorded are in Story ; Nor is it our Great Williams Fame , Who came , and saw , and overcame . Nor any of those Worthy Nine , Nor Alexanders Great renown , Whose Deeds were thought almost Divine , When Victory did his Temples Crown ; But 't is the Praise of God I sing , Who hath wrought Wonders by our King. My Heart and Tongue , shall both rejoice , Whil'st England sings Triumphantly , And with a loud melodious voice , Doth laud the name of God most High ; O'tis his praise ; That Holy One That I must magnify alone . My Heart is warm'd whil'st I proclaim , The praises of the God of wonder , My lips shall glorify his name Whose voice is like a mighty Thunder ; I 'll bless him , for 't is he alone Has vacated , and fill'd the Throne , Whose Feet are like to burning Brass , Whose Eyes are like a flaming Fire , Who bringeth wondrous things to pass , Him I adore , him I admire ; What changes hath he suddenly , Made in Great Brittains Monarchy ? My Soul and Pen shall both express The Praises of Great Judahs Lion , The sweet and fragrant Flower of Jess , The Holy Lamb ; The King of Sion ; For He it is , and he alone Has vacated and fill'd the Throne , Whose Head is Whiter than the Snow , That 's driven with the Eastern Wind , Whose Visage like a Flame doth show , Confining all , yet unconfin'd . ●is He who Marvels wrought of late , ●o save a sinking , bleeding State. ●e praise his name , who hath made known The Man to us , he fixt upon , ●o save us from the envious frown O' th' bloudy Whore of Babylon , ●● Righteousness , Oh! let him Reign , That nothing may his Glory stain . ●or this great subject of my Verse , Though discontented subjects should Refuse Gods praises to rehearse , The Hills , the Rocks , and Mountains would Make his deserved Praises known For Wonders here so lately shown . You twinkling Stars , which day and night , Do your appointed circuit run , ●weet Cynthia in thy monthly flight , Also thou bright and flaming Sun , Who to the Earth Gods blessing bring ; Do you Great Brittains mercies sing . That all Gods Foes both far and near , Who Tyrannize and haughty be , May all be smitten with great fear , And meet the like Catastrophe , As those who lately in this Land Declar'd , Their will should us command . Let all men know ; The Power Divine Is absolute , and that alone , None ever 'gainst him did combine , But they were surely overthrown . 'T is He pulls down , and sets up too , And who dares say , What dost thou do ? To the Discontented Subject . COme Sir , let us a while debate About great Brittains Present State , What is it you would have ? Is 't Liberty as Englishmen , Or had you rather be again A fetter'd Romish slave ? Are you so fond of Tyranny , That you fain back again would fly To Egypts former fare ? Do you not know their Garlick's strong ? Their Flesh Pots have been poysoned long ; For shame come no more there . Hath God Wrought wonders in our Land , Ev'n by another Moses's hand , And yet when all is done , Will you to Egypt shew your love ; And slight the works of God above , And back again be gone ? What Humour 's this of Discontent , That such a King and Parliament You will not cleave unto , By whom God hath such wonders done , Who have such mighty hazards run , To save the Land and you ? You lately seemed full of grief , And greatly did desire relief , And now 't is come will ye With sullen minds repine and say ; Things are not carried that same way Which we did hope to see ? Ah! be not like Haman of old , Who though exalted , yet b'ing told , That M●●decai also ●s in the favour of the King , ●id much sorrow to him bring , Ah! no such hatred show ● those who have an equal right ● favour in their Princes sight , And faithful Subjects are ; ●ho are Free-born as well as you , ●hy may not they of Honour too Expect an equal share ? ● that which pleaseth all the Land , ●ith your self Interest will not stand How can it helped be ? ●all England wholly be undone , ●nd be by Popery over-run , To humor such as ye ? ● do not shew your selves again Of the vile race of Cursed Cain ; Must Abel have no Friend But be observ'd with envious Eyes , And by you made a Sacrifice Until the World shall end ? O be not guilty of such pride , Not to be on your Soveraigns side , Unless he please to show His indignation , and suppress Those that love Truth and Righteousness , And better are than you . Can none be Loyal to the King , But only those that roar and sing , And drink his health each day ? Come don't mistake , for certainly He shews the greatest Loyalty , Who for him most doth Pray . Let all good Protestants agree , And live in love and unity , For 't is the only thing That 's pleasing unto God above , And will procure to us his Love , And other blessings bring . Since God designs good unto all , VVhy should we on each other fall , Or shew so ill a mind , As by unjust , and evil ways , To hinder that by our delays , VVhich good men long to find . Shall any Christian be so vain To plead for Laws , that do prophane The Holy Sacrament ? VVhich Christ did never institute , Nor any ought to prostitute To such a low intent . To that design and only end , It was ordain'd let us attend , Lest God offended be , And bring his dreadful Judgments forth , To cut us down in his great wrath For such iniquity . It 's neither righteous , just , nor good , And has too long already stood , Oh! let it fall for ever , The King will stronger be hereby , His subjects serve him cheerfully , And all cement together . An Hymn of Praise . INstead of Grief Joy now appears , And scatter'd are our dismal fears , The Northern Lyon's come ; See how our haughty Foes do cry , And a● 〈◊〉 ●●oks see how they fly , 〈…〉 ir sad doom . ●f men refuse , and will not speak , The Rocks and Stones will silence break , For Heav'n and Earth resolve To Judge great Babels bloudy Whore , And she ere long shall be no more , Her power shall dissolve . The Star we did expect t' appear ●s risen in our Hemisphere , And warning gives to all , Of wonders which will suddenly ; Amaze the World far off , and nigh , For Rome must surely fall . Strange and amazing Tragedies , Kept secret long from all mens Eyes , To light will all now come , Such Viilanies as were never known , Which Devils are asham'd to own , Yet acted were by Rome . She that did say , I sit a Queen , And hop'd no sorrow to have seen , Now strangely is brought under ; Which sure could never have been done By any hand but his alone Who is the God of wonder . And he who hath such Marvels wrought , And with just vengeence down hath brought Englands and Sions Foe ; Will greater things effect e're long , And cause his Saints another Song To sing , than now they do . For there are none stand in his way But they must fall or him obey , For God is risen up ; Those who have ruined good men , Unless Repentance they obtain , Must drink that very Cup : For God a Righteous Judge will be , For wicked men a scourge has he , Let them be who they will ; He is a God that cannot lye , And therefore will Impartially On all , his Word fulfil . Come therefore , and loud praise proclaim Unto Jehovahs Glorious Name , All you his People Dear ; Who long time have desir'd to see An end of Sions misery , For her Salvation's near . The Tryal and Condemnation of Mystery Babylon , the Great Whore. BUT what approaches ! Heark ! Methinks I hear The Sound of dreadful Trumpets in mine ear , To usher in Gods day of wrath and Ire On those who did against his Saints conspire ; The Great Assize , that happy day is come , To Judge , and give the Whore her Fatal Doom , She 's charg'd with Treason 'gainst Gods Holy Laws , Impartial Justice now will try the Cause , She 's seiz'd upon , and in the Jaylors hand , Who will produce her when he has command ; Jehovah bids , that Babylon the Great Be forthwith brought before the Judgment Seat. Justice . Most Sovereign Lord , who is it dares gain say ▪ VVhat thou command'st ? I must and will obey ; Lo , here I bring the Scarlet Strumpet forth , 〈…〉 createdst Heaven and Earth ; Thy Judgment Seat she seems to slight and scorn , Says ●he sa● guiltless as the Child unborn . Jehovah . " Her crimes lay open , and her facts declare , " Turn up her ●●irts and let her faults appear , " Let th' Universe by her indictment see " The cause of my most Just severity . Justice . Dread Soveraign of the VVorld ! I will proceed , And will her black ●ndictment loudly read , Come forth great VVhore ! & hear thy dismal charge VV●●●n s●al● by proofs be evidenc'd at large ; By th' name of Babylon thou art hither Cited , And by the name of VVhore thou stand'●t Indicted Thou void of Grace and Gods most holy Fear , To Satans Machi●ations didst adhere ; VVith him to Plot against thy Soveraign Prince , To whom thou oughtst to yield Preheminence In Ancient times he was thine only Spouse , ( Our Holy Law no Bigamy allows , ) Yet thou base him perfidiously forsook , And to thy ●elf another Husband took , And with a graceless Impudence art led , By thy lewd train , to an Adul●●ous Bed ; Thou hast dethron'd him , and thy VVhorish face , Sets up a monstrous Traytor in his place , To whom thou hast blasphemous Titles given , Exa●ting him above the God of Heaven ; Thou hast not only plaid th' Adulteress , But plain Idolatry thou dost profess ; Of T●●●son , Murder Theft , abhorred things , Of burning Cities , poysoning of Kings , Of ●●dermining States , and furthermore , Of Spoiling Trade and making Kingdoms Poor , Of horrid Plots of causeless bloudy VVars , And of contriving cruel Massacres , Thou guilty art ; Thy bloudy rage has hurld , Millions of Innocen's out of the World , Prodigious numbers have in divers Lands Been sacrific●d by thy bloud-thirsty hands ; Insatiate Butcheries that know no end , Thou stab'dst men when thou pity didst pretend ; In times of Peace thy horrid rage has shed Bloud without Measure , thou hast murthered ; ( Perfidious wretch ) thy nearest Neighbours when They thought themselves the most secure of men , Thou hast made currents of their guiltless bloud To run like waters of a mighty flood ; Yea void of pity your inhumane Rage Destroy'd the Saints and spar'd no Sex nor Age , Speak bloudy VVhore , hold up thy graceless head ▪ Guilty or not ? By Law thou art to plead . Babylon . Look down ▪ blest Virgin , and bid Justice stay , Speak to thy Son to drive my foes away ; You glorious Saints who near St. Mary stand , In my ●istress lend me your helping hand ; All Angels and Arch-Angels I invoke , To strengthen me , and to divert the stroke ; These Hereticks will work my overthrow , I am amaz'd I know not what to do ! Beelzebub What needs my Darling thus to stand and pause ? Thou know'st the Custom of our Romish Laws , Though black as hell , yet be not so forlorn , Swear that thou' rt guiltless , as the Child unborn ; What violence to Hereticks you do , Is Lawful , honest and your duty too . Justice . Plead , vile Delinquent ! or thou shalt receive , The fatal sentence which I am to give . Babylon . I do affirm the Charge is false , and I All Points of this Indictment do deny ; Produce your Proofs , I 'le stand in just Defence Of my apparent spotless Innocence . Justice . THat like a Harlot , of thine own accord , Thou hast forsaken thine espoused Lord , Will be made evident to thy disgrace , ●y clear Probation in its proper place . ●ou say that you your God can daily make , Which is an Idol of a Wafer-cake . ●f thou dost Shrines and Images adore , And proved art th' Apocalyptick Whore ; ●f thou upon the Scarlet Beast dost sit , And lewdness with so many Kings commit , ●t clearly follows from these Marks , that thou Art a meer Strumpet , and hast broke thy Vow , ●f thou art by the Papal Edict led , ●is-owning Christ , and making that thy Head , The consequence is clear , for thou must be Guilty of Whoredom and Idolatry . And to examine thy notorious deeds , This great Tribunal out of hand proceeds : Call in the Witnesses , — Waldenses , Albingenses , Protestants of Piedmont , Savoy , &c. DRead Lord ▪ We 're here , And with our Just complaint do now appear , That Bloody Whore , the Prisoner at the Bar Has follow'd us with a perpetual War , Because we would not to her Idols bow , Nor her curs'd Edicts , and vile Laws allow . About the dismal year of fifty five , A dreadful Massacre she did contrive Within the territories of Savoy , Where thirty thousand Souls she did destroy In three days time ; Curs'd Edicts bid them turn , To Popery , or they must Hang , or Burn. Which when those Innocents refus'd to do ; Most horrid Execution did ensue , Our Brethrens brains out of their Heads were beaten And by curst Villains fry'd and after eaten ; Our Children rent to pieces ; Thrown to Dogs , And our dear Pastors flung as Meat to Hogs , Others on Pikes into the Air were tost , And many Others they alive did rost ; Some ti'd with Ropes they pierc'd unto the Hearts , And hung up Others by their secret parts ; Houses and Barns ▪ full they have burnt , so that Our sufferings are beyond an Estimat . Bohemia , Germany , Poland , Lithuania , &c. TO satisfie this cruel Strumpets Lust , Some thousands have been turned unto dust , Our Towns , and famous Cities of renown She hath dis-peopled , burnt , or broken down ; The ruins still appear , and desolations , In many places of our spoiled Nations ; Great multitudes un-numbred she hath slain , VVhich in the Field unburied did remain . Our Brethren they have hung upon a Beam ▪ And then consum'd them in a lingring Flame , Some she has into boiling Cauldrons put , And many others into pieces cut , VVithout respect unto the Hoary Head , Into their Throats they pour'd down melted Lead , And many other deaths she did contrive , Some burned were , and others flead alive . Into deep Mines , three thousand Souls and more , At several times were tumbled by this VVhore , Because they would not their Religion leave , And unto Romish superstitions cleave . That worthy man John Huss was burn'd to death , For owning of the Apostolick Faith ; Jerom of Prague , to fill her Measure up , She made soon after drink that woful cup , T were endless to enumerate our grief ; From thee , Just Judge , we do expect relief . France . AH ! How shall I my inward grief disclose ? VVhat Tongue is able to recount my woes ? Prodigious numbers of my natives have , By this VVhores means , found an untimely grave , The Barb'rous Harlot , would not be content To Kill , or drive them into Banishment ; But with unheard of Cruelty she must Their Bodys mangle , to asswage her Lust ; Some hang'd in VVater , yield their strangl'd breath , Some brain'd on Anvils , some were starv'd to death , Some hall'd with Pullies till the top they meet , VVith heavy weights , and loads upon their Feet , Rap't Maidens stab'd , poor Infants yet unborn From Mothers Wombs , by bloudy hands were torn ; How many thousand guiltless Christians were Butcher●d in the Parisian Massacre ? Some broke on Crosses , some were cut in twain , VVhilst others languished in lingring pain ; Our worthy Kings have lost their noble lives , By Jesuits Poyson , and by Monkish Knives . I can produce an uncontroul'd record Of many thousands murder'd by her Sword , It would require whole volumes to transcribe The bloudy acts of this infernal Tribe . Deep dolour hinders what I would say more , O glorious Judg ! Avenge me on this Whore. Italy , Spain , Portugal , Low Countrys , &c. REnowned Judge ! those Witnesses that have Their grief presented , and do Judgment crave , Save us much labour , for we heretofore Have felt the same from this blood-thirsty Whore. Besides , being next her seat , and near her power , Her greedy Jaws our Brethren did devour ; With cruel spite , and without intermission , We have been tortur'd in her Inquisition ; No Tongue can speak , the unexampled terror Of that curst Pattern of Infernal Horror ; They count it mild when they our persons burn And Wives and Children into Ashes turn , They say they 're courteous , when our Throats they cut , Or when in Dungeons ( dark as Hell ) we are put , They say they favour us , when they 'l imploy Their Daggers , Pistols , Axes to destroy ; In lingring flames they did our Brethren roast , On Halberts tops we saw our Infants tost . This we have suffer'd , and abundance more , And all by means of this Infernal Whore. Ireland . COuld deepest grief receive additions , I Would give examples of her cruelty , I can her in more monstrous colours draw , Than bloudy Nero or Caligula . Those horrid tortures , which my Brethren say She exercis'd on them , the same I may Affirm t' have suffer'd , by the instigation Of this vile Strumpet , whose abomination Stinks in the Nostrils of each civil Nation , Her cursed Priests , when first they did begin Our Mas●acre , proclaim'd , it was a sin Unpardonable , if they durst to give Quarter , or our necessities relieve ; Some they stript naked , and then made them go Through Bogs and Mountains , in the Frost and Snow , Men , Women , Children , then were butchered , And all that spake our Language punished ; The very Cattel , if of English breed , They ●lasht and mangled that they could not feed . With joy that Romish and Rebellious brood Have wash't their hands in English Martyr's bloud , Thousands of naked Protestants , that fled From these curst Villains , have been famished , Their Faithless Gentry that pretended love . Perswaded th' English , that they would remove Their goods to them , but when possession got , They like perfidious VVretches cut their throat , Numbers of naked Women , they did drive Into a Barn , and Burnt them all alive , Each Sex and Age that could not from them fly , Did by these blood Hounds without mercy die . Once at the fatal Bridge of Portladown , A thousand Souls these Miscreants did drown , A Couple ( with five Children ) first they hung , And in a hole th' expiring Bodys flung , The youngest on the Mothers Breast did stick , Cries , Mammy , Mammy , yet is buried quick , Some hackt to pieces : travelling Women strip'd , And half born Infants from their bellies rip'd , Which ( with their Mothers ) hungry Dogs did eat , And Swine fed on them as on common meat . When some poor Souls in burning houses cry , The Villains said , How sweetly do they fry ? When Holy Scripture in the Flames were cast , They cry , 't is Hell Fire , and a lovely blast , That blessed Book when some have trampled on , They cry , Plague on 't ! that has the mischief done ; They made poor Wives their Husbands blood to spill , And trembling Youth their aged Parents kill , They forc'd the Son to stab his dearest Mother , And caus'd one Brother to destroy another ; Some they put fast in stocks , then teach a Brat To rip them , and make Candles of their Fat , How many Virgins did they ravish first ? Then with their Hearts-blood quench their eager thirst ; Some they did bury just unto the head , And left them on surrounding grass to feed . Stuck fast on tender-●o●●● grave Matrons were , And Virgins hang'd up in their Mothers hair , Some with their ●nali gu●s out , were forc'd to run , About a tree until their ●●e was gone ; The Mout●s o● W●●th● Ministers they c●t , Unto their Ears . betwixt their jaws they put , A monstrous g●g , then 〈◊〉 Romish coff , Bid them go Preach their Mouths were large enough . And now thou ●eem●● the same thing to design , All their Just Liberties to undermine , By great Tyr●o●n●ls power , yet once again , By whom so many Protestants were slain , And barbarous Acts to●merly done by him , To fill thy measure up unto the brim . Alas ! who n●w can cast an eye on me , But must lament to see my misery , And what a sad condition I am in , By this v●●e Strumpets wicked Plots agen ? Who hopes her craving appetite once more , To fill and glut with Protestant bloud and gore , By those cu●●t Furies . Who did boast w●●h Joy , They once two hundred thousand did destroy , We therefore pray as others did before , For a Just Sentence on this bloudy Where . Scotland . OH ! Monstrous horror ! Oh abhorred sink , Of villany ! O bloudy thr at s that drink The bloods of innocents ! which oft they quaft , As freely as a common Mornings ●raught ! Thousands of mine were butchered by this Whore , In that poor Nation that has spoke before , The suff'rings of my guiltless Nauves were Equal with theirs in every title there , Yet this blood-thirty Curtezan of Rome Was not content , but tortured me at home , Some burnt , some hang'd , some scourg'd , some banished , Some drown'd , and some in dungeons murdered , A sinking grief forbids me to enlarge , Or else with ease I 'de aggravate her Charge , Since Gospel Light did in my borders shine , She thirsted to destroy both me and mine , Her Imps all parts , Like filthy Locusts , fill , And such as they cannot delude they kill ; Her VVolves put on the habit of my sheep , And in their folds destroy them as they Sheep ; They have an Art to work upon the weak , That they Gods order should in pieces break , Under pretences of Reform'd Devotion , They instigate the Ra●ble to Commotion ; That in those troubled waters they may fish , And bring about their long expected wish ; Their cursed Politicks have been employ'd To ruin those that they have so decoy'd . A thousand Forgeries they do invent , To charge their Plots upon the Innocent , That ( whilst they Act the Rogues in Masquerade ) Poor guiltless Saints their Victims may be made , Thus have I open'd something of my grief , And from the Judge expect a quick relief . England . HAD I as many Tongues at my command , As Argus Eyes or as Briareus hands , scarce could in a Century express One half of my unspeakable distress ! In every age I had some Sons of Light , That would discover Romes Egyptian night , Yet they no sooner on the Stage appear , But that her setting Dogs like Blood-hounds were Upon the scent , and never le●t pursuit , Until to death they did them persecute , My Royal Edicts this bold Whore has broke , And on my neck clapt her tyrannick Yoke ; Vast treasures from my Natives were extorted , And her Exchequer to inrich transported . Prodigious Sums she yearly squeezed hence , For Pardons , Obits , Annals , Peter pence ) And through each Land where she her triumphs led Whole swarms of Locusts Priests and Friers bred , These ( as the Janizaries to the Turk Were faithful Slaves still to promote her work , Whilst to maintain these Drones , she swept away The Fat and Wealth of Nations for their prey . Such as would not be by her witch-craft led , Were Tortur'd , Murther'd , Burnt or Massacred , The Papal Beast could in a frollick tell , I was his Fountain inexhaustible . She planted Priests and Ganymeds she rooted Within my Bowels , which the Land polluted VVith such a Pest of vile debaucheries , As Pagans . Turks , and Infideis , outvies , She crushes any that her acts opposes , My Kings she Poisons , Murders , or Deposes ; Some she deludes her Soveraignty to own , And does instruct them to betray the Crown , Her Lurking Vipers menace me with Storms , Like Egypts Frogs in pestilential swarms ; She is so greedy nothing will suffice , Unless I 'm made a general sacrifice . 'T is known to all the Earth how many ways , She martyr'd Protestants in Marian days . Then was I made a dismal fiell of Blood , VVhich run like currents of a swelling Flood , She stirs the Spaniard in a great bravado , For to invade me with his proud Armado ; The Hellish Power Treason she prepares , At once to blow up Commons , Kings and Peers ; Her hellish brands ( without a spark of pity ) Consum'd to Ashes my Imperial City . My Justices she does assassinate , For many years she has been carrying on A Damn'd intreague for my destruction , And all the ways that Satan prompts her to Contrive my fall , she 's ready still to do , Her spite and malice nothing will abate , It 's still more deadly and inveterate , Dread Providence shall ever have my thanks , That has discover'd her Infernal ●ranks ; Yea lately she much innocent bloud hath shed , And divers worthy men hath Murdered , Nay so insinuating too was she , That she perswaded his late Majesty To tast of her intoxicating Cup , VVhich he unto his detriment drank up , VVhereby the Church and State were ne're o'rethrown Only to humor Cruel Babylon : These with her other Crimes , considered , I beg she justly may be Sentenced . The Evidence summed up . O Gulph of horror ! O profound Abiss , VVas ever mischief half so black as this ? Thou monstrous Whore , what language can express The boundless measure of thy wickedness ? Throughout the earth thou hast such mischief wrought , As is amazing to a humane thought ; It would compel a heart of Stone to melt , VVhen it revolves what Protestants have felt . Thy bloody fury and Infernal rage , Has persecuted them in every age , Thou mad'st the Magistrates their Enemies , And all the tortures that thou could'st devise , Thou didst inflict , as History to us shows , Some thou didst hang by th' head , some by the toes , Yea Millions thou didst burn and broil on coles , And others Starve to death in stinking holes . Some of them thou didst cut in pieces small , And Infants brains didst dash against the wall . Upon their bodies thou didst tread like dung , Thou hadst no mercy upon Old or Young ; By thy curs'd Crew were Women ravished , VVho then ( like Butchers ) knockt 'em on the head , Some had their Eyes and tongues by thee pull'd out , Some were made harborless and forced about To wander , till in VVoods and dismal Caves , They found their woful and untimely Graves , VVhat rocky heart but justly may admire , Thy rage that made poor Children to set fire , To fatal Piles in which their Parents dear , In cruel flames consum'd to ashes were ; Thy wicked Agents have some Millions slain , VVho did endure the most inhumane pain Thy Bishops , Monks , and Fryers , could devise , VVhose blood to me for speedy vengeance cries . The ways thou took'st to free a Soul from error , VVas unexampled flesh-amazing terror Of horrid Racks , whereon a man must lye , Tortur'd to death , and dying cannot die ; Accursed Wretch ! didst thou not give Commission , For to erect thy bloudy Inquisition , That loathsom Dungeon and most nasty Cell , A place of horror representing Hell ? Where nothing is so plentiful as tears , Where Martyred Protestants can find no ears To hear their cries and lamentable moans , Nor hearts to pity their extorted groans , VVhere Saints in torment all their days must spend Not knowing when their sufferings will have end , Thousands by thee were in Bohemia slain , VVhose Carkasses unburied did remain . Thou mad'st thy Vassals fall upon that Nation , On no less penalty than their damnation , Didst thou not promise upon that condition , To give them full and absolute remission ? The vilest Wretch that on the Earth has stood , You fully pardon'd if he 'd shed the blood , Of one Bohemian . O stupendious rage ! Not to be parallel'd in any Age ; But by thy self , 't was judg'd De Alva's crime , That he destroy'd no more in six years time Than eighteen Thousand Souls ; were they so few In the account of this blood-thristy Crew ? But if the VVretch , ( De Alva's ) bloudy Bill Come short in numbers , yet his hand did fill It up with Torments ; dreadful to re●erse , The very mention cannot chuse but pierce A Marble Heart , Make Infidels relent Torments that none , but Devils could inven● But if all this was over little still , His Predecessers did inlarge the Bill : For from the time thy Hellish Inquisition Did from the Devil first receive Commission , By cruel torments ( which they still retain ) There were a hundred fifty thousand slain , From that black season , when the hellish rage Of Jesuits acted on the European Stage , In England , France , in Italy , and Spain , By thy accursed bloody hands were slain , Nine hundred thousand Souls or thereabout , Ere many years had run their circuits out ; Of poor Americans by Cruel Spain . In fifty years were many Millions slain ; The poor Waldenses whose enlightned Eye , Thy filthy Whoredoms quickly did espy , Thou hast with raging Persecutions rent , And murder'd Parents with their Innocent And harmless Babes . Thy more than barb'rous Crew , Their cursed hands did in their bloud imbrew , At once were Eighty Infants famished , And many thousands basely murthered . When some have fled into obscurest Caves , Thy Villains made their hiding place their Graves , What part of Europe , now can make their boast , And say they have not tasted ( to their cost ) Of thy malignity ? What shall I say Of Germany , whose marty'd Spirits pray For speedy vengeance on thy cursed head ? That Sea of Blood thou hast in Ireland shed , Cries night and day for Justice ; now I fix My serious thoughts upon black sixty six ; Thou bloudy Strumpet , How canst thou repair The loss of Englands great Imperial Chair ? How many Rich men were to Beggars turned . When that brave Isle's Metropolis was burned By thy accursed fire-brands of Hell , Incarnate Devils without parallel ? Brave Merchants of their great estates bereft , To day Rich men , to morrow nothing left ; Their Wives and Children quite forlorn became , Their substance all consumed in the Flame . But to conclude ; I have not yet forgot Thy Powder Treason , nor thy modern Plot Nor all thy dismal Villanies that were Done in the Meri●dolian Massacre , Should I but recapitulate thy charge , And speak of all thy Villanies at Large , 'T would fill vast Volumes ; Often did I see The Lord of Life was crucified by thee , When his dear members Blood by thee was shed , Numberless numbers basely murthered : Yet still thou hast the Impudence to say , That thou art Innocent ev'n to this day , Yea thou proceedest as thou hast begun , And lately a great Monarch hast undone , Whom thou didst so delude , that he did try T'inslave us under Romish Tyranny , And probably thou hadst attain'd thy end , But that God did to us deliverance send : And did defeat thy Hellish Enterprize , Throwing thee down , that Sion might arise ; Yea thy Espousals thou didst often break , Canst thou deny it ? Shameless , Strumpet speak . Babylon . " I am the Mother Church , and hence deny " That filthy name I am indicted by , " The odious Epithet of Scarlet Whore " Is daily laid unjustly at my door ; " I am Christs Church , his Spouse , and only Love , " His undefiled one , and spotless Dove : " Pray then forbear the Sentence , look about " To find that Whore , and grand Delinquent out , " Bold Hereticks who never would adhear " To the true Faith and Apostolick Chair , " Have born my just rebukes , some more , some less , " As was their Pride , Rebellion , Wickedness . Judge . Thou graceless Wretch thou art berest of shame How dar'st thou thus deny thy proper name ? Christ's Church his Members never did annoy ; Nor Persecute , and Millions thus destroy . 'T is to no purpose for thee to dispute , For all thy Forgeries I can confute , I am thy Judge , and never will pass by Thy horrid acts and Bloody Villany . The time 's at hand when I 'le fullfil my word , And in just fury draw my glittering Sword , My frown shall make thy proud foundation quake , And all the Pillars of thy House I 'le shake . Dost think because I did forbear so long , That I will not revenge my Childrens wrong ? What I resolve to do , or will command , No Pope , nor Devil ever can withstand , He that presum'd great Monarchs to depose , Shall soon be tumbled down by some of those Whom he so crusht ; from Hell he did ascend , And thither shall be flung down in the end , He 'l surely fall and never rise again ; The hope thou hast of him is therefore vain , There 's no recalling of the Sentence gone , Thy Execution day approaches on . Truth . Most glorious Judge since this bold Whore denies Her filthy lewdness , and Adulteries , Let me but prove it , and proclaim her shame , 'T is known that I a faithful VVitness am , It has been Evidenc'd by Vision clear , That some strange Monster should on Earth appear ; Which by imperfect views did first amaze Sagacious minds , when they on it did gaze , Which made mens Judgments to divide asunder , To see an object of unusual wonder . A Woman ! City ! And a Scarlet Whore ! The like on Earth was never seen before ; A VVoman in her pompous glory drest , And sitting on a monstrous horned B●ast , Who is decyphered by Prodigious things , His very Horns ( explain'd ) are Crowned Kings ; And then this mighty VVonder to compleat , She 's placed on a seven hilled Seat , She 's stil'd a VVoman and a VVhore , because , She once submitted to Enacted Laws , As other VVomen do , when they do wed A Husband , and enjoy a Marriage Bed ; And who this Woman is ▪ shall now be known , Her proper title is ( Great Babylon ) VVho in great Pomp and Royal State doth ride , Excelling haughty Jezebel in pride , VVho in our Modern times hath boasting been , That she rules all Men as a Mighty Queen , Trampling on Kings and Crowned Potentates , Commanding Kingdoms , Common-wealths , and States , Requiring Subjects blindly to obey , Pressing the Beast , and Horns to Kill and Slay , At such a rate , as that all Christendom , Like Butchers bloudy Shambles are become . If by this mark she is not understood , Neither by Garb , Beast , Actions , or by Blood , To other ways of proof , I 'le quickly come , And shew this Whore to be the Church of Rome . The Woman which th' Apostle John beheld , Arayed in Purple , and in Pomp upheld , By that Blasphemous , Scarlet-colour'd Beast , That was with Gold , and Stones of value drest , Holding a cup full of abominations , And black pollutions of her fornications , That with great Kings Adultery commits , And on a sev'n-hill'd Habitation sits ; * The holy Angel of the Lord explains , That 't is the City which so proudly reigns Over the Kings of th' Earth ; but all these notes , ( And what besides the blessed Spirit quotes ) With Papal Rome exactly do agree , She therefore must this bloudy Strumpet be ; If all the marks of this great Whore are given , Will not meet any where so plain and even , As on the Church and People I did name , Then certainly she is the very same ; For it is evident that there is none , May be so fitly stiled Babylon . 'T was she that took the Word of God away , And by a string of Beads taught men to pray ; She rob'd the Laity of the blessed Cup , And spoil'd the Feast where Children came to sup , At the Lords Table , where they us'd to mind The blessed things their Saviour left behind , She did set up her superstitious Mass , As rank an Idol as yet ever was , Commanding adoration to be given , Of equal honour with the God of Heaven ; Imposing Vows , unwarranted Traditions , Implicit Faith and thousand superstitions ; Pretended Miracles , apparent Lies , Damnable Errors , and fond Fopperies ; She clogs the Conscience , and to make all well , Boasts all her dictates are infallible . Did Babylon the burning work begin , Make a hot furnace ? Thrust Gods Worthies in ? This Church herein hath driven such a trade , That thousands , broiling Martyrs she hath made , She sets the Pope above the Holy One , The great Jehovah and his blessed Son. T is she declares him Universal Head , 'T is she forbids the Bible to be read . 'T is she that first did from the Faith depart , 'T is she that wounded Sion to the Heart , 'T is she hath been the occasion of all evil , 'T is she advanc'd the Doctrine of the Devil , 'T is she that taught her Sons to swear and lie , To vouch ▪ great falshoods , and plain truths deny , 'T is she that did forbid the Marriage Bed , Whilst her vile Clergy such ill Lives have led ; Was it not she that Canon did create , Commanding People to abstain from Meat , Which God gave licence unto all to eat ? That all may know we do to Rome no wrong , A little Book will publish'd be ere long , That will make it most evident and clear , That only Papal Rome's intended here ; If from this charge she can her self defend , Then may she make the Judg and Law her friend , Or if she can produce another Tribe , To whom we may this Character ascribe , VVith greater clearness than we do to her , VVe will consent her sentence to defer . Judge . Rome , since thou canst not make a fair Defence , And shew to all the VVorld thine Innocence . 'T is very evident that all these things , Have been fulfilled , on Kingdoms and their Kings , And now if there no other people be , That did the like , then thou alone art she ; Let thy denials trouble men no more , Thou only art the bloudy Scarlet Whore , Therefore in Justice I at length am come , ( Being Long provokt ) to pass thy final Doom . The Sentence . ROME ! Thou hast been indicted by the Name of Mystery Babylon , Mother of Harlots , Scarlet-coloured Whore , False Church , and Pretended Spouse of Jesus Christ ; and thou art found Guilty of all the Horrid and Prodigious Crimes following : That thou didst Apostatize from the Holy Religion of God and his Son Jesus Christ ; and didst advance the Pope or Man of Sin , and hast Sacrilegiously attributed and given to him those Names and Titles which belong only to God , and the Great Er●a●●el , magnifying his Decrees in wicked Council , above the Laws of God , and hast made void the Laws and Constitutions of the Gospel ; making the Church National , and forming whole Kingdoms into one Universal Church . Thou hast insinuated thy self into the Courts of the Emperors , Kings , and Princes of the Earth , perswading them to comm●t Fornication and Idolatry with th●e , to the utter R●in and Destruction of many of them , as well as of several Peers , Noblemen ▪ & others , of all Ranks and Degrees . Thou hast contrived innumerable Treasons , Rebellions and S●ditions ; thereby endeavouring to betray Kingdoms a●d States , and to subject them to the Pope and See of Rome . Thou hast laboured to Corrupt and Debauch all Nations by countenancing and allowing Stews and ●othel-houses , where filthy and abominable Sodomy , and Adulteries are pra●ti●●d ; Hast murthered the best of Men , even the Saints of Jesus , putting them to all manner of cruel Tortures and Deaths , that with the Devil's assistance could be invented ; Ripping up Women with Child , causing thy villanous Sons to ravish Chast Women and Virgins , and then barbarously Murthering them . Thou hast Burned Thousands alive , Roasted many on Sp●●s , Thrown worthy Christians into Furnaces of boyling Oyl ; Blown their Heads in pieces with Gun-powder ; Fleaing off their Skins alive ; Starving several to Death , and exercising on them abundance of other hideous Torments . Thou hast made Wives to be Widdows , and Children E●therleis , Towns and Cities to be without Inhabitant ; Hast burned famous Cities , and destroyed dive●s Countries by Fire , Sword , and other lamentable Devastations , and hast endeavour'd to enslave others , by depriving them of their Just and Good Laws , Liberties , and Properties . Thou hast not only murder'd the Bodies , but likewise the Souls of multitudes of People . In short , Thou hast been guilty of shedding a mighty mass of innocent Blood , by cutting off Millions of Men , Women and Children without cause , and many other unspeakable Enormities hast thou committed . For all which horrid Crimes thou hast been Legally Indicted and Tryed , and against which thou hast made no defence : And therefore by the Laws of God , Nature and Nations , thou ough●est to be Punished according to the following Sentence . Thou shalt be thrown off the Ten Horn'd Beast in every Kingdom whereon thou hast sate , and all the 7 Vials of God's Wrath shall successively be poured out upon thee , by the Angel , out of the Temple , till thou art utterly consumed from off the face of the Earth — The Horns or Powers of the Nations which thou hast deceived ( with the Swords of good men ) shall destroy thee , Death , Mourning and Famine shall come upon thee in one day , and thou shalt be utterly burnt with Fire . Amen , Hallelujah . An Hymn of Praise upon Babylons Fall , grounded upon , Revel . 19. 1 , 2 , 3 , 4. ROuse up , my Muse , attend and hear What Melody is in mine ear , For Sions Joy is at the door . Great Babel howls , and is in pain , Now falling is that Bloudy Whore ; And never more shall rise again , The Saints and all that dwell on high , Sing Allelujahs constantly , That haughty City called Great , Which boasted of her lofty Seat , Is on a sudden now brought under . She prostrate in the dust does lye , Hearken ; I hear a mighty Thunder , Which no good man doth terrify , For Babels fall'n ; and Saints now sing , Sweet Allelujahs to their King. Out of the Throne , voices descend , As if they would the Heavens rend , With Praises unto God on High , For he 's come forth in dreadful ire , And hath the VVhore Judg'd righteously , To be consum'd in flaming Fire , They Hallelujahs sing amain . Nay heark ! They double them again . See! How her Smoak does fill the air , Whilst Harpers sing and merry are , And with one voice loud Praise proclaim , To God the Lord Ornnipotent , Ah! how they magnify his name , With th' highest strains they can invent , Again they Hallelujahs sing To God and Christ their Glorious King. Yet this Joy's only in One Isle , Which Babel lately strove to spoil , Scituate in the Northern Sea. That Heav'n has sav'd from Bloudy Rome . Could Ireland too asjoyful be , Would God in Mercy to them come , How would it add unto our Joys , Our Hallelujahs , and our Praise . A Happy Land thou seem'st to be , And greater Glory shalt thou see . If by Repentance thou dost fly To God in Christ by Faith and Pray'r , And cast off all Iniquity . For God will then remove thy fear , And then thou shalt have cause to sing Sweet Allelujahs to thy King. Poor Ireland and France also , E're long shall triumph as we do ; For God will quickly crush his Foes . Their Bloud like water out he 'l pour , Their Flesh shall feeding be for Crows . And the Great Whore shall be no more ; That Allelujahs may be sung Throughout the Earth by old and young . Now God Omnipotent will Reign , Who will the Pride of Nations stain , And make his Pow'r and Glory known ; His Son he 'l set on Sion Hill ; His Enemies shall be overthrown , He will the Earth with Glory fill ; In th' heights of Sion we shall sing Sweet Allelujahs to our King. Sighs for Ireland . O Lord who hast such wonders wrought Of late as well as formerly ! And down with vengeance now hast brought Thy Churches bloudy Enemy ; Oh! look upon poor Ireland , And save them with thine own right hand . Lord Bless our King ; and as he 's great , Let him be likewise just and good ; His Enemies , O Lord defeat ! VVho greedily thirst for his blood : Oh! be his guard continually , From workers of Iniquity . Shall England thus triumph and sing , VVhilst Ireland still does bleeding lye ? Ah! this is an afflicting thing , It wounds our Souls , and makes us cry , To Ireland , Lord , send help we pray , Ah! succour them without delay . Unite us here , and make us one , And let our mutual Love appear , Let 's never into fractions run , And then our Foes we need not fear , Whilst Protestants united be , No dread of Rome or Popery . The Sun on us begins to shine , Lord ! let it break forth more and more , And by that mighty pow'r of thine , Confound our Foes as heretofore ; Arise O Lord , Let Ireland be , Reliev'd with speed and sav'd by thee . These days in England seem to us , As pleasant as the flourishing spring , Oh ' let them still continue thus ! Prevent our Foes ; Preserve our King ; Thy People , Lord , in Ireland Redeem with thy out-stretched hand . When we for Darkness look't , and Night , At Evening ●yde we did behold The Sun broke forth with Glorious Light , As in the Scripture 't is foretold . O're Ireland , Lord , thy beams display , Like to the dawning of the day . Let not our Sun Eclipsed be , Nor Clouds of Darknes , interpose Between Great Britain , Lord , and thee . Since thus in Mercy thou art rose : From Ireland let 's good Tydings here , That thou likewise art risen there . Let not thy Glorious Sun appear To lighten only these dark Parts ; But let the Nations , far and near , Thy Gospel-Light have in their hearts : From Ireland , Lord , all Clouds expel , Oh , pity there thy Israel . Let Light and Glory there break forth , And Popish darkness thence be gone ; That all good Protestants on Earth In the Truth , may be joyn'd in one : On Ireland , Lord , Compassion take . Their Sorrows we our own would make . Let the French Tyrant , thy Great Foe , The Scourge and Plague of Christendom , Receive an utter Overthrow ; Ah! quickly let his downfall come ; Those vile Usurpers , Lord , abase , And pity there , thy Childrens case . Let France , and Spain , and Germany Enlightned be ; and let them see The folly of Idolatry : From Babylon , Lord , make them flee , Because her Judgment now is come , And they thereby may 'scape her doom . Let Christendom new Christened be , ( why should they still believe a Lye ? ) And not on Names depend ; But see The great Deceits of Popery : Christ's Name no good at all will do , Unless they have his Nature too . Let thy blest Gospel grow and work Victoriously in every place ; Let Tartars , and the ignorant Turk Enlightned be with Heavenly Grace : Poor Ireland , Lord , relieve with speed , For whom our Hearts do almost bleed . Send forth thy Light ev'n like the Morn , That it o're all the Earth may fly , From Cancer unto Capricorn ; That all Lands , which in darkness lye , May see how they have gone astray , And be reduc'd to the Right way . The fulness of the Gentiles now Bring in ; and give them all a Call , That they may unto Jesus bow , And under his Dominion fall : That Popish Pow'r , which do's annoy Poor Ireland , Lord , do thou destroy The Gospel-Tydings , and good News Of Jesus Christ the Saviour , Declare to the hard-hearted Jews , And their strong Unbelief o're-power : Oh let the Gospel on them shine , For Abraham's sake , that Friend of thine . The Saints be'ng many Members join'd , One Body make ; the Head thou art ; Lord , let them have One Will , One Mind , Let this One Body have One Heart : Then shall I see a blest increase Of Sion's Glory ; Israel's Peace . Out of all Nations under Heaven Expel thick Darkness , Lord , away ; Let Power to thy Saints be given , That all may thee and them obey : Mean while , let these three Northern Lands United be in Sacred Bands . Let Holland likewise Happy be , 〈◊〉 those Great Sev'n ; Preserve these Three . FINIS . Notes, typically marginal, from the original text Notes for div A47473-e2910 * Lev. 20 ▪ 10. Deut. 32. 36. * Rev. 17. 18. 
A47500	----	A feast of fat things full of marrow containing several Scripture songs taken out of the Old and New Testaments, with others composed by t[he author] : together [with o]ne hundred of divine hymns, being the first century. Keach, Benjamin, 1640-1704. 1696 Approx. 254 KB of XML-encoded text transcribed from 96 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47500 Wing K63 ESTC R18904 12350481 ocm 12350481 59969 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47500) Transcribed from: (Early English Books Online ; image set 59969) Images scanned from microfilm: (Early English books, 1641-1700 ; 213:8) A feast of fat things full of marrow containing several Scripture songs taken out of the Old and New Testaments, with others composed by t[he author] : together [with o]ne hundred of divine hymns, being the first century. Keach, Benjamin, 1640-1704. [8], 103, [3]-46 p, [12] p. Printed by B.H., London : 1696. Advertisements ([12] p.) at end. Reproduction of original in British Library. "The swan's song": p. [3]-46. Imperfect: some letters on t.p. illegible. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Hymns, English -- Texts. 2005-04 TCP Assigned for keying and markup 2005-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-06 Judith Siefring Sampled and proofread 2005-06 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A FEAST OF Fat Things Full of MARROW . Containing several Scripture SONGS taken out of the Old and New Testament . With others , composed by 〈◊〉 〈◊〉 . Together 〈◊〉 one Hundred of Divine HYMNS , being the first Century . Let the Word of Christ dwell in you richly , in all Wisdom , teaching and admonishing one another in Psalms , and Hymns , and spiritual Songs , singing with Grace in your Hearts to the Lord. London , Printed by B. H. 1696. A TABLE OF CONTENTS Of the SONGS . MOses's song Page 1 The second part Page 2 Isaiah's song Page 4 Isaiah's joyful song Page 5 The song of Zacharias Page 6 The song of the blessed Virgin Page 7 The song of Simeon Page 8 The song of the Lamb Page 9 Part of Hannahs Song Page 10 The song of the Lamb Page 12 A song of Praise for the discovery of the Plot Page 18 Of the HYMNS . The Eternity of God Page 5 The Immensity of God Page 6 On the Omniscience of God Page 7 The great Wisdom of God Page 8 God's piercing Eyes Page 9 The Power of God Page 10 God's Mercy shining Page 11 The Covenant & Faithfulness of God Page 12 On God's Sovereignity Page 13 God's glorious Bounty Page 14 Abounding Mercy of God in Christ Page 15 The Patience of God Page 16 Another on God's Patience Page 17 On the Birth of Christ Page 18 The second part 25th Psalm tune Page 19 On the Deity of Christ Page 20 On Christ's Suretiship Page ibid. Of Christs Divine Love Cant. 1. Page 22 The Churches Spiknard Page 23 He 's White & Ruddy Page 24 Deliverance from the Pit Page 25 Christ at the Sinners door Page 26 All Glory to God and the Lamb Page 27 God's glory display'd Page 28 The soul Rent , or glory shining Page 29 On the great salvation of the gospel Page 30 Look unto Jesus Page 31 The joy of Believers Page 32 Christ Exalted Page 34 Christ's Glory Page 35 The Saint indeed Page 36 At administration of Baptism Page 37 The Drooping Spirit Revived Page 38 Evil thoughts abhor'd Page 39 The Backslider healed Page 40 Ephraim mixed among the People Page 41 The good Samaritan Page 42 The voice of the Turtle Page 43 — Buy of me Page 44 A Bleeding Christ & bleeding Heart Page 45 Salvation great and glorious Page 46 The tender Hearts Triumph Page 47 The broken and contrite heart Page ibid Righteousness of Christ glorious Page 48 Christ's Peny or the Laborours hire Page 49 The Blessed death of the Saints Page 50 The happy Death of the Godly Page 51 A hymn on Psalm . 17 , 15. Page 52 Salvation shining Page 53 The Saints Holy Triumph Page 54 The Power of God's Word Page 55 Boundless Mercy Page 56 A Call to Obedience Page 57 Spiritual joy encreasing Page 58 Christ our glorious Shepheard . Page 59 Truth in its Primitive Purity . Page 60 The spiritual Bridegroom Page 61 God's Temple plants . Page 62 Christ's Vine-yard Page 63 The Noble Vine Page 64 Redeeming Love Page 65 Spiritual Food Page ibid. The honour of Christ's servants Page 66 Christ the saints strength and guide Page 67 Hope for believers Page 68 The joy of believers Page ibid. Christ's green pastures Page 69 The fulness of Christ Page 70 To praise God becomes the upright Page 71 The Ax lifted up Page 72 A Hymn of Praise Page 73 Treasure in Earthen Vessels Page 74 Grace abounding Page 75 Hell in a rage . Page 76 Jacob's Ladder a Type of Christ Page 77 The wonder of pardoning grace Page 78 The unwearied saint Page 79 God's court , or , glory near Page 80 God pardons , guids , and leads Page 81 A call to Young-men Page ibid. Unity of Saints Page 82 Infinite Mercy shining Page 83 The joy of repenting Tears Page 84 The saints Triumph in Christ Page 85 Christ a believer's All Page 86 Go forth by the foot-steps of the flock Page 87 My beloved is mine . Page 88 A Hymn of praise for the new birth Page 89 A preparation Hymn Page ibid. Saints happy at death Page 90 Saints the Salt of the Earth Page 91 — He 's altogether lovely . Page 92 The Rose of Sharon . Page 93 A Hymn on Cant. 5. 12. Page 94 Desert places rejoyce Page 95 A Ransom found Page 97 On the Resurrection &c. Page 98 A Hymn of Praise Page 99 On the answer of Prayers Page 100 Another Page 101 A sacred Hymn on Sanctification . Page 102 SEVERAL Scripture Songs Taken out of the Old and New-Testament . With some other Spiritual Songs ; &c. Moses's Song , on Exod. 15. 1 I To the Lord , will sing , Triumph in him also ; The Horses and the Riders he Into the Sea did throw . 2 Jehovah is my Song , And my Salvation ; My God , for whom I will prepare An Habitation : 3 My Father's God was he , Whose Glory I 'll proclaim , Jehovah is a Man of War , Jehovah is his Name . 4 Proud Pharoah , and his Host , Into the Sea are cast , And his great Captains drowned be , As through the Sea they past . 5 They down to th' bottom sank , Ev'n like unto a Stone ; Jehovah thy Right Hand in Pow'r , Most Glorious is become : 6 Thy Right Hand hath destroy'd Those that against thee rose ; And in thy Glorious Excellency , Thou hast o'erthrown thy Foes . The second ▪ Part. 1 Thou didst send forth thy Wrath , Like stubble them to waste , Lord , thou didst blow , and the proud Waves , O'erwhelm'd them with a Blast . 2 The Sea stood up in heaps For Israel , ( on each side ) The Enemy said , I will pursue , I will the Spoil divide ? 3 My Lust I will fulfill , My Sword draw out will I ? My Hand shall now cut them all off , And Ruin utterly ? 4 Thou with thy Wind didst blow , And they were covered , They in the Mighty Waters sunk , As if they had been Lead . 5 Lord , who is like to Thee , In Holiness Glor'us , Fearful in Praise , and also doth Things that are marvellous . A Prophetical Part of Moses's Song , Deut. 32. 1 GIve Ear , O Heavens , I will speak , and let also the Earth , Hear the good Words of my own Mouth , which now I shall bring forth , 2 My Doctrin like the Rain shall drop , my Speech distil shall as The Dew does on the tender Herbs , and showers on the Grass . 3 Because that I Jehovahs Name will publish and make known ; I will ascribe greatness to God , yea , and to him alone . 4 He is the Rock , and Perfect too his Ways and Judgments be ; A God of Truth , and without Sin , both Just and Right is he : 3 Because their Rock unto our Rock is not to be compar'd ; Yea , though our Enemies themselves , as Judges should be heard : 5 Vengeance is mine , I will repay , in time their Feet shall slide , Their dreadful Day it does draw near , and Woe shall them betide . 6 Because the Lord his Saints shall judg , and for them he 'll Repent , When none shut up , or lift he sees , when all their Powers's spent . 7 Then sing ye Nations with his Saints , revenge their Blood ▪ will he , And render Vengeance to his Foes , but kind to his Saints be . The Song of the Prophet Isaiah . chap. 5. 1 I To my Well-beloved , now , and of his Vine-yard ( will Sing a sweet Song ) which he has set , upon a fruitful Hill ; 2 He Fenced it , and gather'd out the Stones that did offend , He Planted it with choicest Vine , and it he did defend : 3 A Tower in the midst he built , and made a Wine-Press too , And lookt that it should bring forth Fruit , his Glory great to show ; 4 But it brought forth Wild Grapes : Alass ! to thee , Jerusalem , And Judah also I 'll appeal , and to all thinking Men ; 5 'Twixt Me and my Vine-yard to Judge ; what further do could I Unto my Vine-yard ? when I loo'kt , no Fruit could I espy : 6 Instead of Grapes , it did bring forth Wild Grapes : O then go to , Unto my Vine-yard , I 'll declare what 't is that I will do . 7 I 'll take away the Hedge thereof , my Anger shall be shown , Eat up it shall , and it 's strong Wall shall quite be overthrown ; 8 And I will lay it Waste , and it not Dig , nor Prune again ; But there shall come Bryers and Thorns , and on it f●ll no Rain . 9 For the House of Israel , and the Men of Judah be The Pleasant Vine-yard of the Lord ; but when he lookt to see 10 Judgment and true Justice done , Oppression did espy ; And when he look'd for Righteousness , behold ! a bitter Cry. Isaiah's Joyful Song . Isa. 12. 1 JEhovah I will give thee Praise , this is the very Day , For thou dost sweetly Comfort me , thine Anger 's turn'd away : 2 Behold thou my Salvation art , I will not be afraid , Jehovah is my Strength and Song , my Trust and saving Aid : 3 Therefore with Gladness I will draw Water out of the Wells Of Salvation ( for they be thy People Israels . 4 And in that Day shall ye all say , praise the Lord , on his Name Not only call , but for his Acts lift up his glor'us Fame . 5 Sing ye unto the Lord , for he most excellent things has done ; And this throughout the Earth also , is now most fully known . 6 Cry out , and shout , and joyful be , all that in Sion dwell ; For great the Holy One's in Thee , O happy Israel ! The Song of Zacharias . 1 LEt Israel's great God and King eternally be Bless'd , Whose come from Heav'n to visit us , and see our bonds , releas'd . 2 In Davids House a Saviour's rais'd , to sit upon his throne ; This ever since the World began , his Prophets have foreshown . 3 That he would save us from the Pow'r and Malice of our Foes ; The Mercy to perform to them , which he of old had chose . 4 He call'd to mind how he engag'd his truth , by Covenant , His Solemn Oath to Abraham sworn , that he his Grace would grant 5 To serve him without fear ; from all our Adversaries freed ; And to continue all our days , a Holy Life to lead . 6 By the Remission of our Sins , to make Salvation known , To all his People every where , his tender Mercy 's shown . 7 The Day-Star from on high is rose , and those who also sit In Darkness , he in the right way of Peace will guide their Feet . The Song of the Blessed Virgin. Luke . 1. 1 MY Soul does magnify the Lord , my Spirit does rejoyce In God , my Saviour , who deserv'st the Praise of Heart and Voice . 2 For his poor Hand-Maid he regards , whose Mind was sore deprest ; And all Ages from hence forth shall call me most truly Blest . 3 He that is great hath Wonders done , and holy is his Name ; His Mercies hath for ever been to his Saints , still the same . 4 He with his Strength hath pulled down the Mighty from their Seat ; And them of Low and Base Degree , are rais'd to Honour great . 5 He fill'd the Hungry Soul , with Good , the Rich Empty remain'd ; His Mercy he has call'd to mind , his People help have gain'd . 9 The Promise to our Fathers made , in the which he long stood , Engag'd to Abraham and his Seed , he hath at last made good . The Song of Simeon , Luke , 2. 29. 1 NOw let thy Servant , Lord , depart in Peace , to quiet Rest , Since I have thy Salvation seen , and with the same am blest : 2 The Prophecies are now fulfill'd , thy Promises are true ; And thy Mysterious Love 's disclos'd , in all thy Peoples view . 3 A Light to lighten the Dark Earth , now this bright Sun appears , The Gentiles shall enlighten'd be , sweet Comforts shall them cheer . 4 Well may the long expected Sight , make Israel's Joy abound ; Before with special Favours Grac'd , but now with Glory Crown'd . The Song of the Lamb out of the Revelations 1 ALL ye that serve the Lord , his Name see that ye Celebrate ; And ye that Fear him sing aloud his Praise both small and great . Rev. 19. 5. 2 O thou great Ruler of the World , thy works our Wonder raise , Thou blessed King of Saints , how true and Righteous are thy Ways , Rev. 15. 3. 3 Who would not Fear and Praise thy Name , thou only holy One : The World will Worship thee , to whom thy Judgments are made known . 4 Most holy , holy , holy Lord , Almighty is thy Name , Which was before all time , and is , and shall be still the same . ch . 4. 8. 11. 5 All Glory , Pow'r , and Honour , thou art worthy to receive ; For all things by thy Pow'r were made , and by thy Pleasure live . cha . 5. 12. 6 To thee , of right , O Lamb of God , Riches and Pow'r belong ; Wisdom and Honour , Glory , Strength , and every Praising Song . 7 Thou as our Sacrifice was slain , and by thy Precious Blood , From every Tongue and Nation hast redeem'd us unto God. 8 Blessing and Honour , Glory , Pow'r , by all in Earth and Heaven , To him that sits upon the Throne , and to the Lamb be given . Part of Hannahs Song , 1 Sam. 2. [ as 100th Psalm . ] 1 My heart doth in Jehovah joy , My Horn in Jah is lift on high ; My Mouth 's inlarged o'er my Foes , In thy Salvation joy will I. 2 There ▪ s none so Holy as the Lord , No , no , there is none beside thee Of other Rocks , there is not one ; That to our God compar'd may be . 3 Talk ye no more so Proudly then , Let not Arrogancy once proceed Out of your Mouth , for God doth know , And 't is by him Actions are weigh'd . 4 The Lord both Poor and Rich does make , He raiseth up and pulleth down ; Thee Poor he up from Dust does take , And Beggars from the Dunghil Crown . 5 And sets them on a Princely Throne , In Glorious Power and Dignity ; The Pillars of the Earth's the Lords , The World is his , him Glorifies . 6 He keeps the feet of all his Saints , Preserves them so they shall not fail , The Vile in darkness shall be still , For no man shall by strength prevail . 7 The Adversaries of the Lord , Shall broken be both great and small ; The Lord from Heaven Thunder will , And in his Wrath destroy them all , 8 The Lord shall Reign most Gloriously , Unto the ends of all the Earth : And his Anointed Horn exalt , Therefore his highest Praise sing forth ▪ The Song of the Lamb. 1 BReak out ye Saints with joy and sing , to the Eternal King ; The Angels do blest Tidings bring , Hosannah in the highest . 2 In Bethlehem the Babe is born , cease , cease , your bitter Mourn , Your Sorrow n●w to Singing turn , Hosannah in the highest . 3 He 's come , he 's come , O happy Day ! dark Shadows fly away , The Substance 's come to Christ I say , Hosannah in the highest . 4 See how the Cherubs clap their Wings , the Glor'us Host now sings ; Th' Eternal Day , see how it springs ! Hosannah in the highest . 5 Behold the Lord Baptiz'd by John , and what a Glory shone ! The Father says , This is my Son ! Hosannah in the highest . 6 He 's come , he 's come down from above , full of Eternal Love ; And also sealed by the Dove , Hosannah in the highest . 7 The Dumb do speak , the Blind do see , the Dead they raised be ; And Lepers cleans'd of Leprosie , Hosannah in the highest . 8 He Preaches with Authority , God's Kingdom doth draw nigh , And pardons all Iniquity , Hosannah in the highest . 9 Behold him now beset with Grief , Angels bring him Relief , They him adore because he 's chief , Hosannah in the highest . 10 Behold him in his Agony , our sins on him did ly , God's Justice he did satisfie , Hosannah in the highest . 11 Behold him now upon the Tree ; he cry'd in Miserie , Oh! Why hast thou forsaken me ? Hosannah in the highest . 12 Ah! hear him make most bitter Moan , hearken to his last Groan ; For now for us his Life is gone , Hosannah in the highest . The second Part. 1 The first day now it doth begin ; an end is put to Sin , Eternal Righteousness brought in Hosannah in the highest . 2 The Grave did ope thou didst arise , ye Saints lift up your Eyes , The Morning 's come , all Darkness flies , Hosannah in the highest . 3 Infernal Spirits cry and howl , their overthrow condole , For ever now their hopes are cool , Hosannah in the highest . 5 Now , Sin , Death , Devils and the Grave , and th' World which did inslave , Are all all o'ercome , and their Death have , Hosannah in the highest . 6 Behold how his sweet Arms were spread , whilst his dear Blood was shed , That Sinners might be gathered , Hosannah in the highest . 7 Our sins upon thee , Lord , were laid , and all our Debts hast paid ; Of Hell we need not be afraid , Hosannah in the highest . 8 God's dreadful Wrath thou didst appease , guilty Conscience to ease , And now canst save whom thou dost please , Hosannah in the highest . The third Part. 1 Christ will begin that Work , which he knows must be wrought , if we Eternal Joys do ever see , Hosannah in the highest . 2 Lord thou wilt perfect it also , for very well we know , Without thee we can nothing do , Hosannah in the highest . 3 We that Polluted once did ly in Filth and Misery , Thou by thy Blood dost purifie , Hosannah in the highest . 4 We once were Cursed by God's Law , dreading Death , no help saw , From that sad state thou dost us draw , Hosannah in the highest . 5 All kind of Sin thou dost pass by , where there 's Sincerity , When unto thee , by Faith , we fly , Hosannah in the highest . 6 From Death to Life , Saints raised be , once bound , but now set free , And made one Spirit , O Lord , with thee , Hosannah in the Highest . The fourth Part. 1 O happy Union ! ( is it done ? ) with the Father and Son , Are we United and made One ? Hosannah in the highest . 2 Adoption is a precious thing , made Sons of th' Mighty King , Most precious Joy from hence doth spring ▪ Hosannah in the highest . 3 Communion , Lord , also with Thee ; nay , with th' whole Trinity , What higher Blessings can there be ? Hosannah in the highest . 4 We at thy Table sit and Feed , and have what our Souls need , And find thy Blood , Lord , Drink indeed , Hosannah in the highest . 5 Thou Supst with us , and we with thee , a joyful sight to see ; Sweet is the Food and Company , Hosannah in the highest . 6 Thou sayest , Thy Beloved's mine ? ourselves , Lord , we resign Up unto thee , for to be Thine ; Hosannah in the highest . The fifth Part. 1 Thy Righteousness , O Lord , Divine , imputed is to thine , By which they do most spotless shine ; Hosannah in the highest . 2 Thou art the WAY to God to go , th' TRUTH by which we him know , The LIFE which does to thy Saints flow , Hosannah in the highest . 3 By thee we Justified be , and from Sin are set free , And God accepts us all in Thee , Hosannah in the highest . 4 Thou art our Prophet , Priest , and King , a Prophet that does bring Such Light from whence true joys do spring , Hosannah in the highest . 5 A Priest that stands 'twixt God and Men , who hast Atton'd for sin . And hast us brought to God agen , Hosannah in the highest . ● A King that rules o'er all above , and all that here do move ; He 's King of kings , yet full of Love , Hosannah in the highest . The sixth Part. 1 Christ is our Meat , our Drink , our Health ▪ our Peace , our Strength , Glory Wealth , All things besides thee are but Pelf , Hosannah in the highest . 2 Our Mediator Surety . and Advocate on high , Thro' thee , God passes all sin by ; Hosannah in the highest . 3 Our Righteousness and Wisdom too , Redemption , from all Woe , Sanctification from thee does flow , Hosannah in the highest . 4 What shall I say ? or Jesus call ? for he is All in All , And Reign he shall o'er Great and Small , Hosannah in the highest . 5 He hath Redeem'd us by his Blood , when in our room he stood ; And made us Priests , and Kings , to God , Hosannah in the highest . 6 And we on Earth with him shall reign ( when all his Foes are slain ) For quickly now he 'il come again , Hosannah in the highest . A Song of Praise for the Marvellous Deliverance of our Sovereign King , WILLIAM , with the Church , an● whole Kingdom , from the Hellish Plot , Discovered , Feb. 1695 / 6 1 NO change of ▪ Time shall ever shock Our firm Affections , Lord to Thee ; For thou hast always been a Rock , A Fortress and ▪ Defence to me . 2 Our KING Preserved is , O God , By thy own hand and mighty Pow'r ; Thou Shield'st him when he is Abroad , At home to him a lasting Tow'r . 3. The Chariot of the King of kings , Or Troops of mighty Angels round , Encompass him with Rapid Wings , And all his Foes with Shame Confound . 4 Black Thund'ring Clouds most thick conspir'd , With Threatning Rage our Face to Veil , But at thy brightness soon retir'd : Upon our foes falls Fire and Hail . 5 The Lord doth on our Side engage , From Heaven his Throne Our Cause upheld ▪ And snatch'd us from the Furious Rage Of Threatning Waves that Proudly Swe●●'d ; 6 God his resistless Pow'r employ'd , Our cruel Foes attempts to break ; Or else they might have soon destroy'd The best Defence that we could make . 7 And Gods Designs shall still Succeed ; Romes Bloody Sons can't stand the TEST , He 's a Strong Shield to all tha● need , And on his sure Protection rest . 8 Who then deserv'st to be Ador'd , But God , on whom our Hopes depend , Or who , except the mighty Lord , Can with resistless Pow'r defend . 9 O let th' Eternal God be Prais'd , The Rock , on whose Defence we rest O'er highest Heav'ns his Name be rais'd , Who with Salvation us hath bless'd ' 10 Therefore to celebrate his Fame , Our greatfull Voices to Heav'n we 'll raise Let Nations round dread his great Name And all be Taught to Sing his Praise . 11 God to our King and Nation sends ( Tho' Vile we be ) Salvation sweet , Deliv'rance to his Saints extends , To Praise his Name therefore t is meet . 12 Hosannahs we to thee do owe , Let all the Nations Worship thee , And thee adore , yea thee alone , The Father of Eternity . 13 Thy Name in Songs we will adore Protect thy Saints , and Keep them Pure ; To thee lets live for Evermore , Since from Curst Plots we are secure . A FEAST OF Fat Things &c. Containing , One Hundred Sacred Hymns , &c. CENTURY 1. HYMN 1. The Eternity of the Great GOD. IN th' Regions of Eternal Light , thou hast most Holy God ; From everlasting in thy Self , had thy own bless'd abode : Before this World by thee was fram'd , or , Earth's Foundations laid ; Or , the vast Heavens were spread forth or any Creature made . 3 Thou didst in Glory , Lord , abide ; thy being hadst alone , In thy own Self , and none beside , was with the Holy One. 4 The Eternity of thy great Name , help us , Lord , to Adore : From everlasting thy dread Fame shone , and shall Evermore . 5 Thou Happy wast in thy own Self , and that in th' high'st degree ; To thy essential Glory , Lord , nothing can added be , 6 Thou need'st not us ; What canst the ha● from any Creatures hand ? Yet to ascribe all Praise to Thee , is thy most just Command . HYMN 2. The Immensity of GOD , THe Praise . of the dread Majesty of the great God above , With trembling Heart I would sing forth , O with him fall in Love ! 2 But what am I ? poor sorry Dust that I should God admire ! Be silent then , and let 's give place unto the Heavenly Quire ! 3 Thousands , and ten Thousands more of glorious Angels , stand Round thy high Throne , and Thee adore in Songs at thy Command . 4 Hosannahs they sing unto Thee , O Lord , continually . They worship and most perfect be ; but , Ah! what , Lord , am I ? 5 A Person of polluted Lips ! how shall I then express The depth of thy Immensity ? or thy Infiniteness ? 6 I from thy Presence cannot go ; what place , alass ! is there To hide from Thee ? for I do know , Lord , thou art every where ! HYMN 3. On the Immensity and Omniscience of GOD. THy Knowledge , Lord , is infinite , there 's nothing hid from Thee ; Thou seest i' th' Dark as in the Light , our Thoughts before thee be . 2 From sight of thy All-seeing Eye , O whither can we go ! In all dark Places thou dost pry , thine Eyes walk to and fro . 3 Thro' the whole Earth , where can we hide ? O! whither can we fly ? Lord , from thy Presence ; for thou art far off , and also nigh ! 4 Shall we to Heaven mount aloft , lo , Thou art present there ? Or , if we should go down to Hell , ev'n there thou dost appear ? 5 Yea , should we take us morning Wings and dwell beyond the Sea , There would thy Hand have hold on us , and quickly with us be ? 6 Nay , if we say , The Darkness shall shroud us , Lord , from thy Sight , Alass ! the thickest Darkness is to Thee , like to the Light ? 7 Yea , Darkness hideth not from Thee , but Night doth shine as Day : Let 's Praise Thee then both Day and Night , and sing to Thee alway ! HYMN 4. The Wisdom of GOD great . 1 WE of thy Wisdom will , O Lord , not only speak but sing ; For 't is from hence that all true Good to us , O Lord , doth spring . 2 Thy Wisdom and most Sovereign Grace most gloriously do shine ; Let us see it with open Face , and Praise that Name of thine . 3 In thy own Wisdom let 's be Wise ; thy Wisdom let 's Adore , And trust in it , so shall we , Lord , sing Praise for Evermore . 4 Thy Wisdom is a mighty deep , which Angels do admire ; Creation-Work demonstrates it , Redemption rises higher . 5 The wonder of thy Wisdom , Lord , and sublime Rule likewise , T is o'er all Things , and Persons here , and marv'lous in our Eyes . 6 All Wisdom Saints and Angels have , from Thee it doth proceed ; And from thy Wisdom we receive all good things we do need . 7 Of thy amazing Wisdom then we 'll sing continually ; And unto Thee , let Foolish Men for Wisdom daily cry ! HYMN 5. GOD's piercing Eyes . 1 YE Saints remember God always , remember he is nigh ; Nay , with us all in every place , and on us sets his Eye . 2 O Lord , out of thy piercing Sight there 's none of us can go ; Thou seest in Darkness as in Light , and know'st all things we do . 3 'T is thy most great and glorious Name we should for ever Fear ; And unto thee loud Praise proclaim , when to thee we draw near . 4 Always let us , O Lord , we pray , set Thee before our eyes , And never grieve thy Spirit , Lord , by our Iniquities . 5 Let 's have a reverent awe of Thee , and always Thee adore And worship in Sincerity ; so sing for Evermore . HYMN 6. The Power of GOD. 1 WHo knows , Lord , what thy Power is thou Glorious art in Might ; Can ought be hard for Thee to do , whose Power 's Infinite . 2 Thine Arm of Strength , most mighty King ▪ both Rocks and Hearts doth break ; O God thou canst do every thing which thou dost undertake . 3 O'er Men and Angels thou dost Reign , all things thou dost uphold ; Thou art the strength of all thy Saints , thy Power 's manifold . 4 Thou power hast for to Create , redeeming Pow'r's in Thee ; Thou soon canst too annihilate all things which we do see . 5 None can before thy Power stand , nor thy dread Strength resist ; Thy Pleasure thou wilt do we know , yea , all things thou dost list . 6 We of thy Power therefore sing , and in thy Might Rejoyce ; To God our strength , our hope and trust , we will lift up our Voice . HYMN 7. GOD's Mercy shining : Or , The Chanel of Divine Mercy over-flowing . 1 WE of thy Mercy , Lord , will sing , O it is Infinite ! Of all our Joys it is the spring , let 's Praise thee Day and Night : 2 Our Miseries will have an end , but thy Mercies abide From Age to Age , it does extend like to a swelling Tide , 3 That flows over all Banks and Bounds amazing to behold ; O'er all the World thy Mercy sounds , O it is manifold ! 4 But thy redeeming Mercy , Lord , we chiefly do admire ; Christ is the Chanel where it runs , to raise the Wonder higher ! 5 O Mercy then ! Mercy we need , thy pardoning Mercy 's sweet ! Preventing Mercy does , in Christ , with every Mercy meet . 6 Sinners ! take hold of Mercy then ! let Saints Mercy adore : And for thy Mercy let all Men sing Praise for Evermore . HYMN 8. The Covenant and Faithfulness of GOD 1 O Lord we will exalt thy Name , and to thee we will sing ; Thy Eaithfulness we will proclaim , from whence our Hopes does spring . 2 We with our mouths will , Lord , make known thy Faithfulness always ; O help us for to trust in it , and that too all our Days ! 3 Thy Covenant thou wilt hold fast , as thou hast Sworn of Old ; Thy Promises from first to last , fulfill'd shall we behold . 4 The Heavens they shall Praise the Lord , for Wonders thou hast done ; And all thy Saints , with one accord , shall Praise thy Name alone . Thy Loving Kindness shall not fail ; nor shall thy Faithfulness : sing unto the Lord , ye Saints , and him for ever Bless . HYMN 9. A Sacred Hymn on GOD's Sovereignty . 1 THou Lord who didst all Creatures make , hast Power to dispose Of them , as seemeth good to thee : some therefore thou didst Chuse 2 Unto Eternal Life and Bliss ; and others didst Pass-by : Or didst them leave to their Hearts Lusts ▪ and vile Iniquity . 3 If thou hadst left all Adams Race Unto their evil Way , And not have giv'n one Soul thy Grace ▪ O who dur'st Thee gain-say ! 4 Or have charg'd thee to be Unjust , since all deserv'd to Die , 'T is Infinite Grace that any be saved Eternally . 5 Thou sendest thy Sweet Gospel Light to this , and to that Place , But dost to many Lands deny the word of thine own Grace : 6 And some that hear it never feel its Power on their heart ; All is as thou art pleas'd to act , and sovereign Grace impart . 7 We therefore Lord exalt thy Name , that with our eyes do see , Since thou hast made the difference , all Praise belongs to thee . HYMN 10. GOD's glorious Bounty : Or , Grace shining . 1 THy Love , O Lord , is very great to such vile Ones as we ; Such who lay Dead in Trespasses , are quickened by thee : 2 Thy Bounty to these Souls of ours , who can of it conceive : And those thou dost Regenerate this Bounty do receive . 3. 'T is they who are delivered from that Forelorn Estate , They once were in , when they lay Dead ; whose souls , Lord , did thee Hate . 4 'T is they whose Souls united be unto thy self , O Lord , And have Communion too with thee , thou dost this Grace afford . Death can't dissolve this blessed Knot , this union doth remain ; ●t Death such do to Jesus go , Death unto them is gain . Well may such say unto their Souls , Return unto your rest ! ●or they at Death to Glory go , and ly in thy Sweet Breast . Their they do joyn with Seraphims , in blessed Harmony , To Sing and Celebrate thy Praise unto Eternity . HYMN 11. Abounding Mercy of God in Christ. IS there no Mercy in the Lord ? sinners ! can you say so ? Of Mercy sing with one accord , Mercy doth overflow ! 2 The Waters which are in the Sea , and Light that 's in the Sun , Are sewer than thy Mercies are ▪ to sinners quite undone . 3 Thy Bowels yearn in thee to those who in their Blood do ly ; If they Believe thou wilt forgive all their Iniquity : 4 But some will not thy Mercy have , they it do not desire ; In the right Way , do it not crave ; nor after it enquire ! 5 But you that see the Chanel , where Mercy doth sweetly run , Exalt God's Name , and sing his Praise ▪ until ▪ your Lives are done . 6 At Death and in the Judgment-day , God's mercy you shall find , If you do leave your evil Ways and have a changed Mind . 7 Redeeming Mercy that is sweet , and ▪ Pardoning Mercy sure ; In Christ all Mercies joyn and meet , and evermore endure . HYMN 12. The Patience of God. 1 WHat Wrongs , great God , hast thou long born ? ( conceiv'd they cannot be ! ) By daring Rebels , who provoke Thee unto Jealousie ! 2 All Evils done in every place , before thine Eyes they are Throughout the World ; And yet dost thou these Foes protect , and spare . 3 Tho' for Man's Treason down he fell , by thy revenging Hand ; ●et he lifts up his bruised Bones his Maker to withstand ; ● And , though a feeble Foe he be , whom thou like Moths can crush , ●et still against the Bosses of thy Bucklar he does rush . ● O what vile Monsters are Mankind ! thus given to Rebel ! Strange thou dost not , Lord , smi●e the Earth , and send them quick to Hell ! 6 Man's sin for Vengeance loudly crys , yet Patience doth abound ; Though Justice crys , Cut these Trees down ! Why Cumber they the Ground ? 7 Thy Patience still forbears , we see , O it is Infinite ! Therefore of it , we , Lord , will sing , and Praise Thee Day and Night . HYMN 13. Another on God's Patience . 1 WOuld Man forbear to seek revenge on such a cursed Foe , Who stri●es to Murther him each Day , and work his Overthrow ? 2 But God waves all advantages of wrath , and vengeance too ; And , by amazing Patience , doth daring Man out-do ? 3 The Creature doth disdain his God , by whom he 's cloath'd and fed , Yet God still spares this rebel Worm , who by the Devil 's led 4 To fight against his Sovereign with cruel spite and rage ; Yet God doth still forbear with him , even from Age to Age. 5 Fools ask not where th' Almighty is ▪ but Glory to him give : Is not his Being most fully prov'd in suffering thee to Live ? 6 Was he not GOD , he could not bear such Weights as on him ●y ; Weak Mortals soon are set on fire , and for revenge do cry ! 7 Why should not Patience make us sing , and God's great Glory raise ? Lord , let thy Patience joyn with Love towards me all my Dayes ! HYMN 14. On the Birth of CHRIST . 1 A Wake my Soul , awake my Tongue , my Glory ' wake and sing , And celebrate the holy Birth , the Birth of Israels King ! 2 O happy Night that brought forth Light , which makes the Blind to see ; The day Spring from on high came down to cheer and visit thee . 3 The careful Shepheards with their Flocks were watching for the Moth , But better News from Heav'n was brought ; your Saviour is now born ! 4 In Bethlehem the Infant lies , within a place obscure , Your Saviours come , O sing Gods Praise ! O sing his Praise for ev'r . The Second Part , 25th Psalm Tune . 1 Heaven is come down to Earth Hither the Angels fly , Hark how the Heavenly Quire doth sing , Glory to God on high ! 2 Blest News indeed , be glad ; Simeon O'ercome with joy , Sings with the Infant in his Arms , Now let thy Servant die ! 3 Wise-men behold the Star , Which was their stedfast Guide , Until it pointed forth the Babe : Let God be Glorify'd ! 4 Heaven and Earth rejoyce O Lord ! and shall not I ? Christ he is Born ! Sinners sing Praise , For you he came to Die ! HYMN● 15. A Sacred Hymn of the Deity of CHRIST 1 IN Thee , Lord Christ , we may Thy Father's Glory see ; Thou his brightness and glory art , The God-head dwells in thee . 2 Thou art a Man , yet God , In thee both Natures meet , That God and Man thou mightst Unite In Union great and sweet . 3 Thou must be Man to Die : Sing Praise , ye Saints , sing Praise ! Christ must be God to Satisfie ; His Glory therefore raise ! 4 Such that behold Thee , Lord , The Father also see ; And such a Mediator 't did Behove thee for to be . 5 Thou lay'st thy Hands on both , And dost to each display Most equally thy dearest Love ; And therefore we must say , 6 There 's none , Lord , like to Thee 〈◊〉 in thy Self does shine All ●●ories which the Father hath , 〈◊〉 Sacred and Divine . HYMN 16. On CHRIST's Suretiship . 1 LOrd we 've run out , and wasted all our Riches and our Store ; And now our Credit is quite gone thou wilt trust us no more : 2 Unless there is a Surety found we must in Prison ly , And bear thy dreadful Wrath , O God , unto Eternity . 3 And therefore Jesus thou didst send , no Friend had we to bring ; All good from hence , we may perceive , doth from thy Bowels spring , 4 'T was from the Worth and Dignity which in Christ's Person lay , He did God's Justice satisfie , and all our Debts defray . 5 O let Men dread how they despise such sovereign Grace and Love , Because Mysterious in their Eyes , and also far above 6 Depraved Reason to conceive , that such who guilty be , Should , by another's Righteousness , from Sin and Guilt be free . 7 All praise and glory unto God , and to the Son whom we Adore ; And to the Holy-Ghost likewise , be Praise for Evermore . HYMN 17. A Hymn of Christs divine Love , on Cant ▪ ● 1 COme near , come nearer yet and mo●● thy sweetest Lips to mine ? For why , thy Love , who art all Love , excels the choicest Wine ! 2 Like to an Ointment Poured out , is thy sweet Name , and Favour ; Wise Virgins compass thee about , for thy good Ointments Savour . 3 O Draw me with thy Cords of Love we will run after thee ; The King into his Chambers hath in Love Conducted me . 4 Thy rays will make our faces Shine , in thee we will rejoyce ; Thy Love is better far than VVine ; thou art the vpright's Choice ! 5 But O thou , whom my Soul doth Love ! Tell me , O tell me soon , Where feeds thy Flock ; where is the place thou mak'st them rest at Noon ? 6 Why should I stray and lose my way ? till I at last do fall Among thy fellows Flocks ( as they themselves do proudly Call. ) 7 O fairest One ; if thou wouldst know where thou shouldst feed and ly , The foot-steps of the Flock will show the way asuredly ? HYMN 18. The Churches Spikenard , Cantic . the 1st . Sung at the Lord's-Supper . OUr King doth at his Table sit , and I that Love him well , Will pour my Spikenard on his feet , which gives a fragrant Smell . 2 My well-Beloved is to me a bundle of sweet Myrrh , And with me he 'll make his abode , and from me never stir . 3 My well-Beloved is to me , like to the choicest VVines ; Like Clusters of the Camphire Trees , amongst the fruitful Vines . 4 O blessed Jesus thou art fair , my beauty is from thee ! Nay , thou art fair beyond compare , and precious unto me ! 5 Let others on their Dainties feed , and drink the richest VVine ; My feasts doth all their feasts exceed , when thou say'st I am thine . 6 I therefore will commend him still , and sing unto his Praise , He Dy'd for me , therefore shall be my Joy and Song always . HYMN 19. He 's White & Reddy , sung at the Sacrament 1 MY Hearts Delight is Red and white the Lilly and the Rose : So sweet a Grace adorns his Face ten Thousand he out-does ! 2 Was he all VVhite and was not Red ? no Sufferer for my Sin ? My Blood would rest on my own Hea● and no Joy have within ! 3 But my dear Lord is VVite and Red ▪ this mixture pleaseth me ; Cause for my Sins he Suffered who from all Sin was free ! 4 What a reviving Sight is this ? a righteous Saviour's Blood Is th' bath of Sin , the spring of Bliss most Pure , most sweet and good ! 5 His God-head , and his Government are infinite and Pure ; His Eyes are like the Eyes of Doves , most constant , so indure . 6 His Mouth is most exceeding sweet , he 's altogether so ; Down from his Head unto his Feet all joys and comforts flow : 7 O Sing his Praise for this is he my soul doth so admire ; This is my Friend , if you would know , this is my hearts desire ! HYMN 20. Deliverance from the Pit : Or , A Hymn of Thanksgiving for Gospel Salvation . ● HOw great is this Salvation , Lord , Which thou for us hast wrought , ●y Jesus Christ our dearest Friend , Who our poor Souls hath bought . ● Thou didst behold us when we lay polluted in our Sin ; And to wash us found out a way to make us clean agin . 3 We Slaves of Sin and Satan were , and in strong bonds were bound ; And when we were near to the Pit a Ransom then was found : 4 Thy Son out of Thy Bosome came , our Souls to set quite free : All Praise unto the blessed Lamb , and equal Praise to Thee . 5 Of this Salvation we will Sing , and will with one Accord Praise Thee , from whom all Blessings spring ; ye Saints praise ye the Lord. 6 Thou Sav'st our Souls , O save this Land great things , Lord , Thou wilt do ; O haste , O Lord , quickly appear , salvation-wonders show . 7 Our Dust shall wake , our Souls uni● and then our Glory shine ; Our Happiness shall be compleat ; Halelujah ; Amen . HYMN 21. Christ at the Sinners Door : Or , A So● of Praise on Gospel Salvation . 1 WE , Lord , of thy Salvation have a Declaration had : O Sinners know Christ can you save ; rejoyce in Him be glad . 2 Salvation is brought very near , your Saviour also stands Now , now , O Soul , ev'n at thy door , O yield to his Commands ! 3 Open to him , before his Wrath is kindled in his Heart , And he from you , with angry Frowns , for ever doth depart . 4 If it a little kindled be , O happy , happy he , Tho● holy ▪ One , who doth believe , and pu●● his trust in Thee ● Ye Saints Rejoyce , ye interest have in this Salvation ; What is it you can further crave ? sing Praise to th' Holy One : 6 Salvation is wrought out for you , your God and Christ adore , Blessings of life do over-flow ; sing Praise for evermore . 7 Rejoyce that ye accepted be in your eternal Head , And quickn'd are , ( and Union have ; ) who once in sin lay dead . HYMN 22. All Glory to God and the Lamb : Or , A Hymn of Thanksgiving for the great Salvation of Christ. 1 NOw let us sing our Saviour's Praise , and spread his Glory forth ; His Honour wholly let us raise that shines through all the Earth : 2 Who would not fear and praise thy Name thou great and glorious One , The World shall worship Thee , to whom thy grace and goodness's shown . 3 All Glory , Pow'r , and Honour , Thou art worthy to receive ; For all things , Lord by the were made , and by thy pleasure live . 4 To Thee of right , O Lamb of God , salvation doth belong , Wisdom and Praise , Glory and Streng●● and every sacred Song . 5 'T is thou alone Salvation wrought , by thine own Arm 't was done , Sing Praise ye Saints whom he hath bought praise ye the holy One. 6 Blessing and Honour , Glory Power , by all in Earth and Heaven To him that sits upon the Throne , and to the Lamb be given . HYMN 23. GODs Glory display`d : Or , A Hym● ▪ of Praise on the great Salvation . 1 WHat was thy End , O holy God , in our salvation ; But thy own Glory ? therefore we will praise thee every one : 2 Shall Man assume some part of it ? let him ass●med be ; All is of God , all is of Grace , all glory be to Thee . 3 Thou art the sacrificer , Lord , the sacrifice also ; 'T is thou that dost sprinkle the Blood , and all things else dost do . 4 Lift up ye Saints , ( exal● on high ) your great Redeemer , then He shall have the preheminence ; ye Saints say all , Amen . 5 Sinners , will you praise Christ's great Name , to whom all praise belongs , And celebrate his glorious Fame with joy in holy Songs ? 6 Of this Salvation then take hold , and of it get a part ; Then shall ye sing , and not till then , with Grace in your own Heart . HYMN 24. The Soul Rent : Or , Glory Shining . A Hymn of Praise on Gospel Salvation . 1 ALL the seraphick Train above are stooping down so low , To learn o' th' Church that Mystery past Ages did not know : 2 But now the Vail is Rent in twain , the Mystery is Unfol'd , Justice and Mercy , reconcil'd we do herein behold . 3 We now in Gospel days may go into th' Holy Place , And in a bleeding JESUS see God's reconciled Face . 4 Ye Sinners then this Saviour view , that for your sins was s●ain ; And this Salvation slight no more , O look , view him again ! 5 How can ye see him bleed , and still retain your cursed sin ? How can ye see him call to you and you will not come in ? 6 O dearest Jesus , if a taste of Love be here so sweet , What will it be when we with Thee , our dearest Lord , shall meet ? 7 O let us sing to him always , and him in Truth Adore , For the day 's near when we shall be with him for evermore . HYMN 25. Wonderous Grace Shining . A Hymn of Praise on the great Salvation of the Gospel . 1 O Glorious and most Holy King , the mighty Prince of Peace , By thee alone , O holy One , from Sin we have release ! 2 O wond'rous Love , yea , Love indeed , that Thou so great and high , Who didst proceed from God , should bleed , and for p●or Sinners dye . 3 The Curse which was , O'Lord , our due thou also didst endure ; And in th' Grave ●●y till the Third Day our freedom to procure . 4 O depth , O length , O 〈◊〉 of Love , none may compare with Thee , So low to lye that we so high at last might raised be ! 5 Shall Sinners slight thy Love , O Lord , salvation not regard ? No sin like this so great it is , was ever known or heard . 6 Ye Saints love you your Saviour dear , sing forth his blessed Praise ; O love him , and to him adhere , and serve him all your days . HYMN 26. Look unto Jesus . A Hymn of Praise . 1 LOok unto Jesus , Sinners look , if you 'd salvation have , Who 's God , the Saviour , and none else , 't is only he can save . 2 Come let 's Rejoyce with Heart and Voice before our heavenly King , Tribute of Praise let us always unto our Saviour bring . 3 Before the wicked World and Hell let us his Glory bear ; Lord manifest thy glorious Name in Wonders every where ! 4 Let sinners not neglect , O Lord , salvation thou hast wrought ; For all that do thou wilt o'erthrow , to hell they shall be brought . 5 O sinners look , and fall in love with Jesus , him embrace ; With wonder now his Glory view who 's full of Grace and Truth . 6 Ye Saints and saved Ones rejoyce , and H●lelu●ahs sing ; For you are his and he is yours , O praise your God and King ! HYMN 27. The Joy of Believers , and the Misery of Gospel-Neglecters . 1 MOst free rich Grace unmix'd and pure , the Gospel does proclaim ; For which , O Lord , we do thee praise and sing unto thy Name . 2 Come Saints and Sinners also taste this Water , Milk , and Wine , Wine without dreggs that off the Lees our Saviour did refine . 3 Here 's Pardon without Wrath at all , white Garments without stain ; A Conscience purg'd we may have here , and Ease that 's free from Pain . 4 We may have all if we receive the blessed Lord of Life ; But such who do reject this Grace shall one Day meet with strife . 5 Wrath will pursue such wretched Souls ▪ and they escape shall not ; But bring upon themselves sad Woe , yea , an Eternal blot . 6 Stand not then to dispute and Die , free offered Grace receive ; Then good and thankful you shall be when once you do Believe . 7 And you will say , Salvation's great , and the great Lord adore ; And sing unto his holy Name praises for evermore . HYMN 28. Christ Exalted . A Hymn of Praise . 1 LOve ye your lovely Lord , ye Saints , his praises also sing ; We will exalt thy Name , O Lord our God , and heavenly King : 2 To him that Angels do adore be Glory , Honour , Fame ; 'T is he that did salvation work , O sing unto his Name ! 3 To him that wash'd us in his blood , who lov'd poor sinners first ; To him that was made Sin for us , and was for us accurst ; 4 To him be Glory and high Praise , O worship at his Feet ! ●n him G●●'s A●tributes do shine ; in Union also meet . 5 Who would not honour and admire , who would not Thee adore ; Who would not this Saviour desire , ●●d prostrate f●●● before ? 6 C●●e let us 〈◊〉 sing unto this mighty One ; ●●● 〈◊〉 bow ●●to ●●is King who sits upon the Throne ! HYMN 29. Christ Glory . A Hymn of Praise on Gospel Salvation . 1 SIng praises unto God the Lord , and call upon his Name ; Among the people all declare his Works , and spread his Fame . 2 Sing ye unto the Lord , I say , ye sing unto him Praise ; And talk of his Salvation great , exalt your God always . 3 In honour of his Holy Name rejoyce with one accord , And let the Hearts also rejoyce of all that seek the Lord. 4 Seek ye the Lord , O seek the strength of his Eternal Might ; O seek his Face continually in Christ , for that is right ! 5 Lord thou to us Salvation hath made known most Graciously ; But such who do the same reject most wretchedly shall Die ; 6 Wrath will break ●orth upon them all , that day is very near ; But all thy Saints , when Christ doth come , in Glory shall appear . 7 Ye Righteous then in God rejoyce , for you most happy be ; Salvation great your portion is , and you the same shall see . HYMN 30. The Saint indeed . Or , A Hymn of Praise for Sanctification . 1 YE that are Holy and Sincere lift up your Hearts and Voice , Sing to the Lord and do not fear , you cause have to rejoyce ! 2 The Fruit of Christ's blest Death in you most plainly does appear ; Yea , that you are God's own Elect , and do his Image bear . 3 You shall ascend God's holy Hill who undefiled be ; And shall with him in Glory dwell unto Eternity . 4 But as for you that have a Name , but live as others do , You , you shall fall and perish all , God will you overthrow . 5 When godly Ones shall joy in Bliss , and shall in Triumph reign , You mourn shall in that deep Abyss , God will your glory stain . 6 O glorious Lord , thy Spirit then pour out upon us , so That we may live to thee on Earth , and unto Heaven go ! HYMN 31. A Sacred Hymn on Ephesians 4. 4 , 5 , 6. Sung at the Administration of Holy Baptism . 1 TO the One Lord and Father dear , who 's high , and above all , We will sing Praise , and always fear , and on him ever call : 2 And the One Lord we will adore , and Divine Worship give , And sing his praise for evermore , by whom 't is we do live . 3 To the One Spirit , by whose pow'r all Saints are Born again , We will sing to , and every hour under his Wings remain . 4 In the One Faith we will rejoyce , th' Doctrin of Faith is one ; And in that Faith we 'll lift our voice and sing till Life is gone . 5 In Christ's One Babtism also let us establish'd be ; Let these thy Children find it sweet who now have obey'd Thee : 6 Let such who for another plead , which is , Lord , none of thine , Ashamed be , and see the need of further Light Divine . 7 In unity of thy One Church let each of us abide , And find our Comfort to be such which none meet with beside . HYMN 32. The Drooping Spirit Revived . 1 Come drooping Saints , ve princely ones , why do your 〈◊〉 hang down ? Tho' some do 〈◊〉 yet Gr●●e shall you with Glory ever Crown . 2 Christ bids you ●●er to Rejoyce , again he 〈◊〉 Rejoyce , Whatever 〈◊〉 or 〈◊〉 saith 't is your Beloveds voice . 3 Why should you be discouraged , O heirs of special Grace , For goodly is your Heritage , and pleasant is your place ! 4 What e'r discouragments you find , our Christ can answer all ; His Arms are ready to lift up when you are near to fall . 5 You have had a sweet taste of God , he is to you most dear ; You feel the power of his Word , be therefore of good Chear ! HYMN 33. Evil Thoughts abhorr'd : Or , Heart-Purity 1 THy power , Lord , is very great , to change the thoughts of men ; If evil thoughts so hatful be , O let us loath them then ! 2 Lord , who can all his errors see ? O cleanse my heart within From evil Thoughts ; and keep thou me from all presumptions Sin ! O let not sin have power to reign in me at any time ; And so shall I be free from stain , and escape the greatest crime ! 4 Blessed , O blessed , are the Pure , who Pure are still in Heart , That keep thy Testimonies sure ; and from all sin depart . 5 They 're such that cause have to rejoyce , thy Praises forth to sing ; And unto them new comforts shall from thee , Lord , daily spring : 6 They pardon'd are , and in thy Love do evermore remain ; They born are also from above , and shall with Jesus reign . HYMM 34. The Backslider healed : Or , Merey for Backsliders . 1 BElievers now , what have you more , what have you more to do ; But to sing Praise to God on high from whom your help doth flow ? Lord thou art Good , thy Mercy 's great , thy Promises most sure ; Salvation 't is which thou hast wrought , Christ's blood did it procure . 3 Exalt by Faith your Lord on high , through off your Unbelief ; And trust in Christ conunually , in whom is your Relief : 4 Say there is hope , and we do come , we come , O Lord , to thee ; For thou alone , Lord , art our God ; thy Name Exalted be ! 5 Backsliders then return and sing , God will forgive you all ; And make you so firmly to stand that you shall never fall . HYMN 35. Ephraim mixed among the People . 1 THE Pure in heart are thy delight O thou most holy One ! All they that do what things are right may sing thy Praise alone . 2 All mixtures , Lord , in Doctrin and Practice , thou dost hate ; Ourselves , therefore , with wicked Men let 's not associate ! 3 And so shall we , Lord , with much joy our hearts lift up to Thee ; And nothing shall our Peace destroy whilst circumspect we be , 4 Let such that mingle not themselves thy Praises therefore sing ; And to thy People let men join in Faith , to Praise our King. 5 Come out of Babel then all ye , and be ye seperate ; Depart all Godly ones , and flee before it is too Late ! 6 O touch not the Polluted thing , and God will own you then ; And drink you shall o● 〈◊〉 sweet Spring thus sing , and say , Amen . HYMN 36. The good 〈◊〉 . 1 SInners 〈…〉 be , your 〈…〉 ●●ar ; His 〈…〉 cheer , our 〈…〉 did bear : 2 'T is 〈◊〉 Praise that we will raise , and set his Glory forth ; There 's none like thee , all Saints do see in Heaven or on Earth . 3 Thy Blood 's our balm , who hither came to Die upon the Tree ! Therefore , O Lord , with one accord we will sing Praise to thee . 4 Thou hast a Salve for every sore ; didst Dye that we might Live Therefore to thee continually all Praises we will give . HYMN 37. The voice of the Turtle heard in our Land. 1 THy precious Blood was shed , O Lord , my soul to purge from Sin ; Which purchas'd Grace my soul to change , when shall this work begin : 2 In sinners hearts , O now impart , that Grace that they may sing : O own thy word , most holy Lord , our God , and gracious King ! 3 The harmless Turtle 's pleasant voice is heard , Lord , in this place ; Let Fig-trees put forth their green Figs , young Converts deck with Grace . 4 Arouse ! the Summer will soon pass , your day of grace will end ; O come to Christ , whilst he doth call , and does his love commend ! 5 See how the Saints do bud in Grace , what gracious fruits abound , Upon this liberty for all to hear the joyful sound : 6 Arise , you who yet sleep in Sin , make hast to come and live ; So shall you sing and joyful be , and honour to Christ give . HYMN 38. — Buy of me . 1 COme buy of thee ? Lord let us see what 't is that thou dost sell ! The Pearl of Price and Paradice , O Lord what Tongue can tell 2 What their worth are ! what Fool is there who doth refuse to buy ? A bargain 's here ! and 't will appear so to Eternity . 3 This Pearl excells the rich Beryl , the Onyx and the Sapphire ; Rubies so rare can't with 't compare , no , nor the gold of Ophir ! 4 Begone vile Lusts as things accurst , let every Soul then say , This Pearl will I purchase and buy without further delay ? 5 Let 's look about , our Glass runs out , and take such good Advice ; What e'r you see the terms to be , to come unto the Price . Sing , Sing , God's Praise , you ought always , who this rich Pearl have ; What would you be , what more can ye ask , seek , desire , or crave ? HYMN 39. A Bleeding Christ , and the Bleeding Heart . 1 HO● gracious and how good , O Lord , art thou to Sinners vile ; Thy ●rath is o'● , and thou on us , in Jesus Christ , doth smile ? 2 Sing Praise ye tender-hearted ones , lift up God's Praise on high ; For you shall live for evermore , yea , live and never die . 3 Behold a bleeding Christ ! O see his side , how did it run With purple Gore ? Can ye forbear to grieve , shed tears , and mourn ! 4 But did he die , and in our stead , that we might never die ? O love this Lord , and sing his Praise ; and on him all rely ! 5 The fruits of Christ's most blessed Death in bleeding Hearts appear ; Their sins , they see , have wounded him , and pierc'd him like a spear . 6 They look to him , therefore they mourn , and yet by Faith rejoyce ; They cann't but grieve , nor yet forbear to sing with cheerful Voice . HYMN 40. Salvation great and Glorious . 1 GReat God of Love send from above thy new Jerusalem ; On Jesus's Head cause thou to spread his sparkling Diadem . 2 Hosannah sing continually , our Jesus comes apace ; Bow every Knee ; all Hell shall flee from th' terror of his Face . 3 Salvation high is now come nigh , salvation great indeed ; O Sinners see and Saved be by Jesus who did bleed ! Here 's Life for you that believe do , the terms most easy are ; O come and Drink before you sink i' th' depths of Hell's dispair . 5 Sing Praise , sing Praise , God's honour raise , ye who salvation have ; Dear Jesus love , who from above came , your poor Souls to Save : 6 Now Heavens work is here begun , the work of singing Praise ; Most holy live , rejoyce and sing until you end your days . HYMN 41. The Tender Hearts Triumph . 1 YOu tender - Hearted souls rejoyce , and sing God's Praises forth ; ●n sacred Hymns lift up your Voice whilst here you live on Earth : 2 For God bestowed hath on such new Covenant true Grace ; And though they grievs and sorrow much , they shall lift up their Face . 3 'T is a new Spirit that 's in you , your heart of Stone is gone ; The bleeding heart shall sweetly sing when this sad Life is do●● . 4 Sin unto you most grievous is , you cannot it endure ; O is it thus ! then sing God's Praise , for you shall sing for ever . HYMN 42. The broken and contrite Heart . WHat cause of Joy ye Saints is here ? have you a tender heart ? Lift up your heads , be of good Cheer , you have a blessed part ! 2 O Lord , we praise thy holy Name , for offering precious Grace ; Let us believe , so let us sing , for happy is our case : 3 Thy Word can break a heart of Stone ▪ O lay on gracious Blows , To Sinners , and also to Saints , let 's see what Mercies flows . 4 A broken heart 's a sacrifice most choice , O Lord , to thee A broken Christ , and broken hearts , most sweetly do agree . 5 Thou wilt , Lord , dwell with Contrite ones , and them revive also ; Upon the humble sincere Soul all lasting blessings flow . HYMN 43. Righteousness of Christ Glorious 1 CHrist's Righteousness imputed is , to those who do believe ; Sing Praise to Christ , and God on high , who do this Grace receive . 2 Your wedding garment is a sign of Joy and sweet Delight . Sing praise , O Soul , for thou art his , sing praise both Day and Night . In this may Saints rejoyce always , 't is this doth make them glad ; ●uch may rejoyce well all their dayes who are so bravely clad . 4 Your wedding Robes they are , O know , richly Embroidered ; No Princess was e'er cloathed so , that King did ever wed . 5 It shines bespangled with Gold ; and such who have it on The King with joy doth them behold , and loves to look upon . 6 How may we then continually in Jesus Christ rejoyce , And sing to him melodiously , with Heart and cheerful Voice ? HYMN 44. Christ's Penny : or , The Laborours hire . 25th Psalm Tune . 1 LOrd , happy are those Souls Who hired are by Thee ; For such that thou approvest of They Saved all shall be : 2 Great 's their Reward , O Lord , Their Penny is not small ; They have a God , a Christ have they , A Crown ; they shall have All. 3 Then sing ye chosen Ones , His Praises now set forth ; And in his Vine-yard faithful be Whil'st you do live on Earth . 4 Rewards of Grace excell Such which from Debts arise ; Rejoyce in God ye Saints always , And your dear Saviour prize . HYMN 45. The Blessed Death of the Saints : Sung at the Funera ! of that Vertuous Gentlewoman Mrs. ELIZABETH BRIGHT ▪ Decemb. 7th . 1693 / 4 1 THy Word , O Lord , doth comfort those who on thee do Believe ; Yea , all of them which thou hast chose thy quick'ning Grace receive : 2 In Life it is a Cordial sweet , at Death it doth revive ; Such Comforts do thy Saints meet with , of which , Death can't deprive . 3 A Door of Bliss to weary Saints , thou art ( grim Death ) become ; Secured is the Jewel safe , whilst Earth the Corps intombs . 4 By Death the Saints do enter Rest , prepar'd ready above ; They are for ever swallow'd up in endless Joys and Love. ● Cease grieving then for such who are to blessed Jesus gone : ●or they in Glory shine most bright , and the blest Prize have won , HYMN 46. The happy Death of the Godly : Sung at the Funeral of Mr. JOHN TREDWEL . ● REturn to God , your resting place , ye sinners with all speed ; By Christ , to God you must approach , for all things you do need . ● Lord there 's no rest for to be found but in thy self alone ; High Praises therefore forth shall sound to Thee the holy One ! 3 We sing below , but they above , in Crowns excelling Gold , Triumph in their eternal bliss , amazing to behold : 4 And each of them in Majesty do represent a King ; Yea , Angels like in dignity ; and with the Cherubs sing . 5 Immortal Robes they all have on , and shine like to the Sun ; Let us prepare to follow them ; our Glass will soon be run , 6 Death is a sleep , it is a rest from all our sorrows here ; Let 's so believe that we with Christ in glory may appear . HYMN 47. Psal. 17. 15. — I shall be satisfied when awake with thy Likeness . Sung at the F●neral of Mrs. SARAH WILMO● July 14th , 1694. 1 SIng to the Lord , ye Saints of his , and thankfully express How sweet the due remembrance is of His pure Holiness : 2 And tho' his Anger burns apace it quickly slacks again ; But , Lord , thy Favour and thy Grace for ever doth remain . 3 Tho' Sorrows lodge with us all Night , which makes us Weep and Mourn , Yet Joy comes in at Morning Light , and makes a Sweet return . 4 By Death thy Saints enter to joys prepar'd for them above ; And the're for ever shall remain in endless Life and Love. 5 O there they see as they are seen , with clear unclouded views ! ● there they hear Lord ! nothing else but sweet and Glorious News ! ● Anthems of Joy , of Love , and Praise ; and Hallelujahs sing ; Who would be fond of this vain World , from whence such Sorrows spring ? ● We shall be fully satisfied when we awake and rise : ●f we do Sleep in Jesus Christ we then shall win the Prize . HYMN 48. Salvation Shining . 1 O sing ye now unto the Lord , a new and pleasant Song ; For he hath wrought by his Right Hand ; to him doth Praise belong . 2 Salvation is , Lord , wrought by Thee , from Sin from Wrath and Hell ; O sing to God continually , all who in Sion dwell ! 3 'T is thee , O Lord , we will exalt , and spread thy Glory forth . For thy Right Hand hast Wonders done For us , who dwell on Earth : 4 Our Enemies that are within , thou hast , O Lord , brought down ; Our Foes also , that are without , by Thee , are overthrown . 5 Ye Righteous in the Lord rejoyce , his Holiness proclaim ; Be thankful , and with Heart and Voice sing to his glorious Name : For why , the Lord our God is good , and he has heard our cry ? Since on our side , Lord thou hast stood , let 's praise thee till we Die. HYMN 49. The Saints Holy Triumph . 1 TRemble all you who rest upon a Form of Godliness ; As also ye that do draw back , whether 't is more or less : 2 Rejoyce ye Saints and do not fear you all are in Christ's hand ; There 's not a Soul that is Sincere but firmly it doth stand 3 Upon a Rock , and ne'er shall move , nor fall away ; Besure Gods own Elect , who do him love , all trials shall endure . 4 Come Saints , Triumph , in the dear Lamb , your Lord , that once did Die ; We that Believe in Jesus , have e'erlasting cause of joy . 5 Come Law of God , what hast thou now of us for to demand ? Thy Curses all did meet in Christ ; who in ●ur stead did stand : 6 Tho' such d● Sin thou canst not Curse , thy 〈…〉 ●id ly U● 〈…〉 Lord , 〈…〉 he , 〈…〉 die ? 7 Come Justice , where is now thy Cha●ge ▪ Wh●● hast ●ou now to show ? We do ●o thee present the blood which from Christ's sides did flow : 8 We shall not fall who do believe ; well may such sing ; therefore Draw back they can't so as to Die ▪ sing Praise for evermore . HYMN 50. The Power of God's Word . 1 O Lord , 't is matter of high Praise thy Word on us doth shine ; But Happy they who fee ! it's rays , and glorious Power Divine . 2 O let poor Sinners feel their Sin prick them , as with a sword ; And Purge out all that Filth within ; so will we praise thy Word . 3 Enlightened Souls have cause to sing , who Wounded were by thee ; True cause of joy to such doth spring ; for they , Lord , Healed be ; 4 And now in Robes , most richly deckt ▪ they to the King are brought ; Surpassing Angels ; for have they a Robe so richly Wrought . 5 We therefore throw our Crowns below thy High and Glorious Throne ; And must all say , both Night and Day , thou Worthy art alone , 6 All Glory , Pow'r , and Praise to have , by us for evermore ; Thus let us Sing unto our King , and him in Heart adore . HYMN 51. Boundless Mercy . 25th Psalm Tune . 1 OF Mercy still , O Lord , We will together Sing ; And in sweet sacred Songs of Praise Exalt our glorious King : 2 Let Heart and Tongue rejoyce , And say , Who 's like to Thee ? Among the gods there 's none that Thus Forgives Iniquity . 3 We did not Pardon crave , When in our Blood we lay ; But t' was free Grace that moved Thee Our cursed Debts to pay . 4 This Pardon is this Day To sinners Offered ; Oh! is there none that will come in , Whilst out thy Hands are spread ! 5 You Happy are , O Souls , Who now forgiven be ; And also over a short time You will it clearly see : 6 Then Sing , tho' in the Dust You ly a little while ; A Day is near that will make all God's pardon'd Ones to smile . HYMN 52. A Call to Obedience . 1 THine Ordinances are , O Lord , like Pipes that run with Wine ; We praise Thee now with one accord , for each Command of Thine . 2 Repent ! Lord that 's a mighty thing ; but all who do not so , Thou down to Hell at last will bring , thy Wrath to undergo . 3 Believe ! and shall we saved be ? O Blessed be thy Name ! For works can't not us justifie , since Sinners we became . 4 Baptized be ! Lord , some we fear do not of that approve ; But such who are indeed Sincere , and truly do Thee Love , 5 Will do whatever Thou dost say ; each Precept , Lord , is right ; And That which some do loathe and hate , is Lovely in thy Sight . HYMN 53. Spiritual Joy increasing . 1 REjoyce ye that in Houses dwell , in Houses made of Clay , For Bodies of the Saints excell ; and shall another Day : 2 Lord shew unto thy Servants all thy savour and thy Grace ; And let us all both Great and Small Behold thy glorious Face . 3 O put great joy into our Hearts , so will we sing to Thee : And cause have more than those whose Corn and Wines increased be : 4 Sing to the Lord in Righteousness , his face do you behold ; In Christ , God doth you richly Bless with Blessings manifold . 5 God is your God , you Union have through Christ , with him again ; Your Bodies and your Souls are his , so ever shall remain : 6 Some joy in Wealth , and others do in Pleasures much abound ; But such alone have cause of joy that have Gods favour found . HYMN 54. Christ our Glorious Shepheard . 1 NOw let us to our Shepheard sing ; the Shepheard of the Sheep ; Blessed are they , O Happy Souls , whom thou , Lord , Christ , doth keep : 2 And will you then go still astray , O see the Shepheard's come , He 's come to seek , to search and find , and convey you all Home . 3 He looks about to see if he can find you in his fold ; Can you forbear for to return , how can your Love be cold ? 4 Ah! he for you did shed his blood , he for his Sheep did Die ! And will you , Souls , your dearest Lord again now Crucifie ! 5 Besides , the Wolves are got abroad ; O hear your Shepheard's Voice ! O Sing unto your blessed Lord , and in him all rejoyce : 6 Thou art our Shepheard and our Guide ; our Prophet , Priest and King ; Thou art our Life , our Light our Hope , from thee , our joys do Spring . 7 Then Ravish'd with thy Sacred Love , let us thy Glory raise ; And mount our Souls to Heaven above , in Songs of lasting Praise ; 8 And h●te to mind a Strangers Voice , thy Doctrine let us hear , That we with thee may all rejoyce , when thou , Lord , shalt appear . HYMN 55. Truth in its Primitive Purity . Sung at the Administration of Baptism . 1 NOw let us make a joyful Noise , and sing unto the Lord ; And in God's Fear unite our Joys , in him with one accord . 2 O ble●s●d Day , in which we see God's Ordinance restor'd ! Worthy art thou , O holy One , to be in Truth ador'd . 3 Dark Clouds of Error God expells , and Truth shines splendently : O may our Brethren be convinc'd , give them a seeing Eye : 4 You that Believers are , arise , and all Baptized be ; Take heed you do not still dispise Christ's Holy Baptisme . 5 And let us all thy Name , O Lord , for evermore adore ; That thy blest Institutions are restor'd as heretofore . 6 If every Truth , Lord , be by us receiv'd in sincere Love , It will to us an Evidence be , we born are from above . HYMN 56. The Spiritual Bridegroom . Sung at the Administration of Baptism . 1 HOw pleasant is it , for to see poor Sinners to espouse Their dearest Lord , who only is , the Blessed Sharons Rose . 2 'T is thou , Lord Jesus , we do Preach , and thy high Praises sing ; Thou art our All , all Grace's from thee , and spiritual Blessings spring . 3 O who is like , Lord , unto Thee , thy Beauty doth exceed ; Thy Glory is so infinite ; in Thee 's all things we need : 4 There 's none thy Glory can set forth , yet thou dost condescend To be the Bridegroom of our Souls , our Joy , our God , our Friend . 5 Be thou to us above all things ; Chief of ten Thousand be ; Let those enamouring Lips of thine , endear our Souls to Thee : 6 O let thy Saints be ravished with Love begetting Love ; Fill'd with eternal Joys Divine , which flow down from above ! 7 O then with Angels sing the Praise of your most sacred Friend : The Glory of Christ Jesus raise , until your Days shall end . HYMN 57. God's Temple Plants . 25th P●●m Tune . 1 YE Sinners now come in , Christ doth invite you all ; Return , return , make Angels sing , Return for Christ doth call : 2 Lord , thou art Merciful , Most ready to forgive , And Pardon all that come to Thee , And do thy Son receive . 3 O leave your wicked Ways Before it be too Late ; For those that love , and live in Sin , God's Soul doth loathe and hate : 4 But like a Cedar Tree , Which Lebanon forth brings , The Just shall grow and flourish so As laden Palm-Tree springs . 5 God's Temple Plants shall thrive , In his blest Courts each one ; And still produce their fruitful juice , When they to Age are grown ▪ 6 Still Fat and flourish shall , God's Justice to express ; Our Rock is he , most pure and free From all Unrighteousness . 7 Then sing his Praises forth , Him Honour and Adore ; For you shall sing unto your King In Glory evermore . HYMN 58. Christ's Vine-yard . 1 THy Vine-yard , Lord , was purchased , though wild it once did ly , And Barren was as any Ground thou couldst on Earth espy ; 2 But thou much cost and pains hast shewn , that it might fruitful be . Thy Sun doth shine , and Rain doth fall on it continually . 3 All Praise therefore to God on High , how great is thy blest Care Of thy Own Church , and every Soul who truly are sincere . 5 We will the Praises of the Lord in sacred Hymns set forth ; And sing therefore with one accord , whilst we do live on Earth , HYMN 59. The Noble Vine . 1 THere is on Earth a Noble Vine , set in a Fruitful Place ; The root thereof is all Divine , and full of Precious Grace ▪ The Lord by his right Hand did Plant this Vine , and Vine-yard too ; And shines upon each Gracious Saint , and waters it also . 3 Into this Vine-yard we are call'd , whilst others Idle stand ; Lord help as all to work therein , and yield to thy Command . 4 Thy care is great of thy own Church , thou watcheth it each day ; But fruitless Trees thou wilt pluck up , and throw them quite away . 5 But wilt prune such that fruitful be , we therefore thee adore , And in sweet Hymns we 'll sing to Thee , now and for Evermore . HYMN 60. Redeeming Love. 1 O That we could as Angels do aloud God's Praises sing , For Wonders of Redeeming Love , from whence Soul Peace doth spring . 2 Shall Man , who at the Gates of Hell did Pale and Speechless ly , Not find a Tongue , and time to Speak ? Stones against such will Cry ? 3 Then ye , th' Redeemed of the Lord , your thankful Voices raise ; Who Reconciled are to God ; sing your Redeemers Praise : 4 Sing and Triumph in boundless Grace , which thus hath Set you Free ; Exalt with shouts , all who Believe , your God continually . HYMN 61. Spiritual Food . 1 OUr Souls O Lord , think thou upon , let us not them forget ; But cloathe them , O most holy One , and give them precious Meat : 2 Thou hast thought on our Souls , we know , when they in Blood did ly , For which we praise thy Holy Name , and will thee magnify . 3 How Good art thou , to us , O Lord what plenteous Food have we ; Our Paths drop Fatness , therefore well sing praises u●●o Thee . 4 Put us , O L●●d in Remembrance the Needful thing to do ; That Satan may never prevail , nor work our Over●h●●w . HYMN 62. The Honour of Christ's Servants . 1 YE Servants of the Lord of Hosts who in his Vine-yard be ; Who wait on him , and do his work , Praise him continually : Your honour , O it is not small , if you accepted are ; And Servants be , then you are all both Sons , and Daughters fair . 3 Nay he Espoused hath you too , and in his Bosome will Lay you to all Eternity , your Souls with joy to fill . 4 O Then Sinners , yield now come in , Christ's Servants to become ; So shall you have all Crowns at last , and shine in his Kingdom . The Praises of this , Lord , let us with joyful Hearts sing forth ; For there is none like unto him in Heaven 〈◊〉 on Earth . HYMN 63. Christ the Saints Strength and Guide . 1 O Lord we praise thee with our Souls , thou dost us Warning give Of the great Dangers we are in , and tell'st us how to Live. 2 'T is thou must give us Pow'r and Might , that we may Watchful be ; O give us Strength , that Day and Night we may sing Praise to Thee ! 3 Our Steps direct , our Souls protect , and in the way of Peace Lead us , we pray ; then to th' last Day our Joy will never cease . 4 Thou wilt not leave us , we do know , to Fight , or War , alone ; But wilt assist us evemore , until all Danger 's gone . 5 Worthy art thou , therefore , O Lord , of Praise continually ; Let all that is in us give Thanks , and Praise Thee till we Die. HYMN 64. — But they said , There is no Hope . 1 LOrd , of thy Mercy we will sing , thy Mercy hath no bound ; They that have said , There is no Hope , thy Mercy sweet ●●ve found . 2 Sinners break forth , and in amaze , do you Rejoyce , and say , There 's Hope , that we may Mercy find , believe , and do not st●y . 3 O Lord , thou d●●t not look that Men should Worthiness obtain : Or s●me in●erent ●itness 〈◊〉 , much less ●e Born ●●●●● Before that they take 〈◊〉 on Thee , but presently Believe ; And on thy Promise lay ●ast hold , and Christ strait-way receive . 5 Glory to God , Glory to Christ , let Sinners say no more , There is no Hope ; let all Believe , and thy free Grace adore . HYMM 65. The Joy of Believers : Or , The Power of Christ's Intercession . 1 THy Intercession , holy Lord , doth yield us Joy and Peace . We therefore will with one accord , from Singing never cease : 2 O thou exalted Priest of God , who hast thy Father's Ear ; All Glory and high Praise to Thee , who our sad shame didst bear . 3 Thy Blood was shed , and we are fed and nourished by Thee ; And by thy Intercession are preserv'd continually . We need not fear what doth draw near , because thy Pray'r is heard ; For thou , according to our Day , wilt Strength to us afford . 5 Ye Saints Rejoyce , lift up your Voice , Christ is at God's right Hand ; Between God's Wrath and our poor Souls he evermore doth stand . HYMN 66. Christ's Green Pastures . Sung at the Administration of Baptism . 1 O Thou Beloved of my Soul , thou hast a People free From all base Mixtures . cleansed Clean , O tell me where they be ! 2 Thou hast thy Institutions , and Ordinances pure ; Thou hast thy Churches ; tell me when , and where I may be sure ! * 3 Thou hast Enclosures rich and fair , peculiar to thy Sheep , And dainty nourishing Pastures , where thou dost them always keep : 4 Thou in Communion fold's them up , in Winter keeps them dry ; Thou giv'st them shades from heat of Sun ; O tell us where they ly ! 5 O add more Sheep unto thy Fold , Lord bring them in to Thee ; That they thy Glory may behold , and Comforted all be : 5 Then shall they sing sweet Songs of Praise , and taste thy choicest Love ; And ravish'd be too all their days , with Comforts from above 7 In height of Sion , Holy One , when shall we sweetly sing ; Arise , O mighty Prince of Love , our Joy and Heav'nly King ! 8 Bring in poor Sinners far and nigh ; O fill thy House , O Lord , And we will Praise Thee evermore , with Joy , and one Accord . HYMN 67. The Fulness of Christ. 1 'T Is thy high Praise , O holy One , that we will ever raise , 'T is Jesus we must Magnify , and live to all our Days : 2 Thou art our Life , our Hope , and Stay , our Sun that gives us Light ; Thou art our Prophet , Priest , and King , Praise is thy due and right . 3 Lord , thou th' brightness of th' Father art , the God-head dwells in Thee , And of thy fulness dost impart to such , O Lord , as we . 4 Worthy art thou , all Praise to have , who for our Souls was slain : Thou art Exalted , and shall too , O Lord , for ever Reign . 5 Unto the Father and the Son , and Holy-Ghost , therefore , Be Glory , Honour , and Renown , Now and for Evermore . HYMN 68. To Praise God becomes the Upright . 1 COme let us sing most Joyfully to God of saving Might , To raise the Praise of the most High ; becomes all the Upright . 2 'T is he that justifies all those who justified be : But Woe to them who do oppose his Grace , his Grace so free ! 3 Lord not to us , not unto us , but to thy Glorious Name , Let all the Glory be ascrib'd , the Honour and the Fame . 4 Our works alass imperfect are , to Jesus we must fly , His Righteousness , and his alone is comely in thine Eye . 5 'T is Faith whereby we do receive free Pardon of our Sin ; 'T is he alone who doth Revive that Glorious work within : 6 But Faith , which doth us Justify , most Precious Fruit doth bear , True Faith , O Lord , doth Purify the Heart , if it be there . 7 Ye Righteous sing unto the Lord , his Praise do you set forth And let all People look to him , to the ends of the Earth . HYMN 69. The Ax lifted up : Or , Wrath Pursuing the Sinner . 1 O Lord , thou Just and Holy One , wee the Admire do , That Fruitless Trees are not cut down ; this doth thy Mercy show : 2 Thy Ax is up , O let us fear , for thou most Righteous art , The natural branches did'st not spare ; therefore with trembling Heart 3 Let sinners now to Jesus fly , that grafied they may be In him , by Faith , most speedily ; no other way can we 4 Find out , for to escape thy Wrath ; and blessed be thy Name , That ever Jesus , out of Love , to Save us , hither came , 5 O let us all good Trees be found , and fruitful also be ; Make thou our Hearts Sincere and Sound , and we 'll rejoyce in Thee ; 6 And sing thy Praise , O Lord , most High , for we have Blessings store ; Help us dear God , our Wants supply , and we 'll sing Evermore . HYMN 70. Hallelujah : Or , A Hymn of Praise on approaching Glory . 1 REjoyce ye gracious Ones , For God hath heard your Moans , And soon will ease you of your Groans , Sing then Hallelujah . 2 Your Sins are pardon'd all , Whether they 're great or small ; And you from God shall never Fall , Ttherefore Hallelujah . 3 To free you from your fear The mighty God is near , To Save you quickly he 'll appear , Therefore Hallelujah . 4 In God you interest have , O therefore to him cleave ; For he his Saints will never leave , Therefore Hallelujah . 5 To comfort great and small , Babel shall quickly fall ; And Christ shall Rule and Reign o'er all , Therefore Hallelujah . HYMN 57. Treasure in Earthen Vessels : Or , All Glory to God. 1 O Praise the Lord , and look to him , sing Praise unto his Name ; O all ye Saints of Heaven and Earth set forth his glorious Fame : 2 For sending his bless'd Word to us , and Ministers to raise , To Preach the Gospel of his Son ; sing forth his glorious Praise ! 3 We have thy Treasure Holy one , in Earthen Vessels , so That all the Glory might be known from thy own self to flow : 4 To thee of right , O Lamb of God , all Honour doth belong ; Wisdom , and Glory , Riches and strength and every Praising Song . 5 Most Holy , holy , holy , Lord ; Almighty is thy Name , Which was before all Time and is and shall be still the same ; 6 Come ye Redeemed of the Lord , your thankful Voices raise ; Can you be Dumb , whilst Angels sing our great Redeemers Praise ! 7 Come let us joyn with Angels then , Glory to God on High , Peace upon Earth , good Will to Men , thus sing Eternally . HYMN 54. Grace abounding : Or , A Call to come to Christ. 1 HArk sinners , hark , the Trumpet sounds A Call ; it is to you To come to Christ ; tho sin abounds , Gods Grace doth overflow . 2 Rebels ! ( saith God ) lay down your Arms , and make your Peace with Me ; O quickly ●ow , come in to Day , you shall Forgiven be ! 3 With thee , O Lord , there 's Mercy found , therefore we will Rejoyce ; God'● grace , in Christ , it doth abound , sinners sift up your voice , 4 Let Pray'rs and Tears flow out amain , be overcome with Love ; And never cease until you see your hearts to God do move . 5 O quickly now , agree with him , whom you offended have ; O Saints praise him , and Sinners know 't is Christ alone can Save 6 Your souls from Wrath , O Look to him ! so may you sing likewise So you shall have true Peace and be free from all Enemies . HYMN 73. Hell in a Rage : Sung at the Administration of Baptism . 1 LIft up your voice , sing and rejoyce , where are your melting tears ; Do Sinners turn , and to Christ run , this fills Satan with Fears ; 2 This makes Hell sad , and Heaven glad , the Cherubs claps their wings ; There 's joy above to see what Love is in the King of Kings . 3 To such as we that Chosen be , and called by his Grace ; Who Nat'rally in filth did ly , condemn'd with Adam's Race , 4 But now made near and sav'd from fear , being rais'd up on high ; Wash'd in Christ's Blood , enjoying Good ; sing Praise continually . 5 Lord let these know , and away go assured of thy Love : And live each Day that all may say , they Born are from above : 6 That we may see continually , cause to rejoyce in them , Who being Sincere , may each appear with Christ , Amen , Amen . HYMN 74. Jacob's Ladder , a Type of Christ. 1 BEhold , and Wonder now , in a most sacred Song ; O let 's Exalt the Name of Christ , to him doth Praise belong . 2 A Wonder sure it was , and that in every part ; Eor while he lay i th' Virgins Womb he lay in her own Heart . 3 That Son the Mother bore , the Mother did Create ; Both perfect God , and perfect Man , a Wonder to Relate . 4 Lord Christ , thou art the Priest , and yet the Sacrifice : The Altar too art thou likewise , and Gift that Sanctifies . 5 Thou God-Man , King , and Priest , Almighty art yet Meek ; Thou art most Just yet Merciful , the guilty cam'st to seek . 6 Thou never any fail'd , that sought thee in their need ; Thou never quencht the smoking Flax , nor broke the bruised Reed . 7 Thy Life a wonder was ; but here 's a wonder more , That thou that didst all Kingdoms make , shouldst make thy self so Poor . 8 And wonderful it is , [ that we this thing do see , ] That thou , who art all Life and Love , yet few , alass ! Love Thee . HYMN 75. The Wonder of Pardoning Grace . ● COme stand and wonder every one , the way that God hath found To Pardon us , it is such Grace , that strongly doth abound . 2 O let us of thy goodness sing , thy goodness let 's adore ; And with thy Grace exalt our King , and Saviour , evermore . 3 No Pardon , Lord , without thy Blood , for us , be poured out ; By thy Atonement , Lord , thou hast our Pardon brought about : 4 Our Surety for us did Die , O blessed be thy Name ! Let Saints Praise Thee with one accord , yea , highest Praise proclaim . 5 Sinners , your Pardon ready is , O fall at Jesus's feet ; Believe on him , and you shall have his Pardoning Mercy sweet ! 6 O let us say , O Lord , Who is it that 's like unto Thee ? Who Pardon 's all our horrid Sins , yea , all Iniquity . HYMN 76. ▪ I will put a new Spirit within you : Or , The Unwearied Saint . 1 O Blessed Lord , what hast thou done ? what kind of Spirit 's this , That makes thy Saints with joy to run , and thy sweet Lips to Kiss ? 2 How heavy and how dull are they , ( how dead and carnal too ; ) Who in the Old Nature do abide , they nothing freely do . 3 Thy Saints are fired with thy Love , they in thy ways rejoyce ; And upwards they to thee do move , and sing with cheerful Voice . 4 Thy acceptation , Lord , of us , thy Love and Favour kind , Is Wages now enough for us ; this Blessing let us find . 5 And we will Praise thy Holy Name , and sing continually ; And of thy Ways ne'er weary be , until we come to Die. HYMN 77. God's Court , or , Glory near . 1 O All ye Nations on the Earth , praise ye the Lord always ; And all the People every where , set forth his glorious Praise . 2 For great his Goodness is to us , his Truth it does endure ; Wherefore Praise ye the Lord our God , praise him ye Saints for e'vr. 3 Ye who attend God's holy Courts , and in his House do dwell . Sing forth his Praise ev'n all your days , bless him with Israel . 4 You 'll quickly hear the Lord doth reign , look up , and ready be ; Sion's in Travail , and ye shall her blest Deliverance see . HYMN 78. God Pardons , Guides , and Leads . 1 SIng Praise ye Saints , ye pardon'd Ones your Debts forgiven are , For Christ hath Paid all you did Owe , sing Praise for evermore . 2 O Sinners fly with speed to Christ , God's Wrath in him is o'er , Take hold of him and you shall sing sweet Praise for evermore . 3 And let the Saints rejoyce in God , who cancels all their Score : Who heals all our Infirmities , and doth our Souls restore . 4 'T is he that leads , 't is he that guides , and gives us Rest and Peace ; O sing Christ's Praise , you pardon'd Ones , your joy shall never cease ! HYMN 79. A Call to Young-Men . 1 CHrist's Trumpet sounds yet once again , to bring poor sinners in ; 'T is Voluntiers he would obtain , to fight against their Sin. 2 And faithful Laborours he likewise , is come to seek and call : Young Men , will you not now arise and enter's Vine-yard all . 3 Christ worthy is , his Service too , will raise you very high ; His Wages is a Crown of Life , his Servants never Die. 4 O then desert and come away , you serve a cruel Foe ; Desert his service now this Day , and unto JESUS go ! 5 When any come , the Angels sing , it causes joy above ; All such who come may also sing , for they enjoy his Love. HYMN 80. Unity of Saints . 1 UNite our hearts unto thy self , O Lord , we do thee pray , So will we sing thy Praises forth , and walk with joy each day . 2 Thy Saints above united be , they sing with one accord ; O let us with one Heart and Voice sing to the living Lord ! 3 Singing together clearly shews , thy People should one be ; For Union 's a most lovely thing , unite us all to Thee ! 4 And in thy Truth and bonds of Love , let us all live together In Unity , so will we sing thy Praises , now and ever . HYMN 81. Infinite Mercy shining . 25th Psalm Tune . 1 T Is of thy Mercy , Lord , Of Goodness and of Love. That we will sing and magnify , which shines from thee above . 2 We may , Lord , tell the Stars , And Sands on the Sea-shore ; As we account thy Mercies can , In number they are more . 3 In Christ it is alone , The Fountain's opened , From whence thy Love and Goodness flows , And all things we do need : 4 Let sinners then believe , And know assuredly , Thou wilt forgive and pardon all , Their great Iniquity . 5 And let thy Saints rejoyce , And sing with joy of Heart ; For they shall one Day be with Thee , And never more Depart . HYMN 82. The joy of Repenting Tears . 1 THy ways , O Lord , most pleasant be , and all thy Paths are Peace ; The joys of all that cleave to Thee , shall never , never , cease . 2 What are all sinful Pleasures here , which are sinners delight ? Will they not hateful all appear when sin is in their sight ? 3 More joy is there in leaving it , and in Repenting Tears ; Then they do find who it commit , who filled are with fears . 4 O Young-Men , Young-Men , will you then Christ's gracious Call Obey ? Now hear his Voice , I say again , no longer do delay ! 5 All Praise to God , thus let us say and sing continually ; Who says to sinners , Hear and Live : Believe and do not Die. HYMN 83. The Saints Holy Triumph in Christ. 1 COme le ts Triumph in the dear Lamb , our Lord , who once did Die ; We that believe in Jesus , shall have everlasting joy . 2 Come Law of God , what hast thou now of Saints for to demand ? Thy Curses all did meet in Christ , who did our Surety stand ? 3 Come Justice , where is now thy Charge ? what hast thou now to shew ? We do to thee present the Blood that from Christ's sides did flow : O blessed Wisdom infinite , 't is thou hast done the thing ; Justice and Mercy now are join'd , by our most blessed King ! 5 But woe to such who slight this Grace , Salvation to neglect ; God's Attributes with angry face will them at last reject : 6 But Saints shall Hallelujahs sing , because they are set free ; Their Crowns they throw , Lord , at thy feet , and will give Praise to Thee . HYMN 84. Christ a Believers All : To be Sung at the Lord's-Supper . 1 NOw unto Jesus Christ let 's sing , before him let us fall ; He that did our Salvation bring , ev'n he is All in All. 2 Thou art , bless'd One , the Lord of Lords , thou art the King of Kings , Thou art the Sun of Righteousness , with Healing in thy Wings . 3 Thou art our Meat , thou art our Drink , our Physick and our Health , Our Light , our Strength , our Joy and Crown , our Glory , and our Wealth : 4 To Thee let us give all the Praise , thy Glory not divide , For God did thee to Glory raise , to pull down all Mans Pride . 5 Salvation is in Thee alone , which is a thing not small : Pardon and Peace , and Life 's in Thee , O thou art All in All ! 6 What is there more , what can we say , but in the great'st amaze , Even stand and think , and evermore sing forth thy Glorious Praise ? HYMN 85. Go thy ways forth by the Footsteps of the Flock . 25th P●lm Tune . 1 O Thou my fairest One ! Thus my dear Lord doth speak , If thou wouldst know what thou must do , And with my Saints partake ; 2 Go up to yonder Mount , Thence look , and thou shalt ' spy , Clear as the Sun , what must be done , Presented to thine Eye ? 3 Seest thou that Folded Flock , Whose Heart the Spirit tyes ; Whom Gospel-Order calls into Distinct Societies ? 4 Seest thou the Pastures where They do together Feed ; The Shepheard stands with both his Hands To give them all they Need ? 5 Their Magna-Charta is My Word ; that is thy Guide ; O follow them that follow Me , And thy Foot ne'er shall slide ! 6 Thither I 'll go , and join , There will I Feast and Feed ; There will I sing my Shepheard's Praise , Who doth supply my Need ! HYMN 86. — My beloved is mine . Sung at the Receiving of the Lord's-Supper . 1 O Blessed Day when we can say , Lord Jesus thou art mine ! O Blessed Day when we can say , Lord Jesus I am thine ! 2 Christ he is ours by Deed of Gift , and that 's a Title good ; And Saints are his by Purchase Right , he Bought them with his Blood. 3 Say then , I 'll have no Love but he , I like my Choice so well ; And for his Spouse he will have Me , together let us Dwell . 4 He feeds among the Lillies White , there he doth most frequent ; Amongst his Saints is his delight , to smell their fragrant Scent . 5 Their Graces are his sweet Repast , their Prayers and Praises are A Banquet to him , and their Faith , is his delicious Fare . 6 O Let but Me and this Church be , a garden of delight ; To thee Lord , and with one accord , we 'll Praise thee Day and Night . HYMN 87. A Hymn of Praise for the New-birth . 1 YOu that are born again rejoyce , and sing God's Praises forth ; With one accord lift up your Voice , who experience the new Birth : 2 And you that are not yet renew'd , have cause to sing also ; Because God doth afford the means , through which this Grace doth flow . 3 But none sweet Music truly make , in God's most holy Ear , But such who do thy Grace partake , and truly changed are . 4 O Tremble then , and take good Heed , rejoyce with holy Dread ; Lord whilst we live let 's sing thy Praise , and do it as we read ! 5 Ev'n sing with Grace in all our Hearts , and with thy Spirit too , Do thou inrich our inward parts , that we thy Praise may shew . HYMN 88. A Hymn on Preparation for Ordinances . 1 'T Is thou , O God , that must prepare our Hearts , we therefore cry , Cleanse us from every Sin and Spot ; O purge Iniquity ! 2 That we may hear and sing to Thee ; so as with thee to meet ; And find thy Word and Ordinance to us exceeding sweet . 3 That so we may in thee rejoyce , and thy great Name adore ; And filled be with inward Peace , and Praise thee evermore . 4 With Faith and Holy Diligence , let us attend thy Word ; That cause we may have still to sing unto our blessed Lord. HYMN 66. Saints happy at Death . Sung at the Funeral of Mr. JOHN LOYNS , June the 26th . 1692. Who ( to the great ▪ Grief of his Godly Friends ) was accidentally Drowned in the River of Thames . 1 THe Length of all our Life and Age , O Lord , is in thy hand ; And we must go when thou dost call , and yield to thy Command . 2 Our days are few , and pass away , like as a shadow flys ; Let 's ready be , O Lord we pray , and shun all Vanities . 3 When we go out of our own Doors , none knows what may befall , Or come on us , e'er we return ; Life's uncertain to all . 4 O call to Mind , remember then , our Time consumeth fast ; Why hast thou made the Sons of Men , as things in vain to waste ? 5 What Man is he that Liveth here , and Death shall never see ? Or , from the hand of the dark Grave , can , Lord , deliver'd be ? 6 But blest are they , who die in Christ , their Death to them is Gain ; Their Souls do go to Paradice ; the Wicked go to Pain . 7 Praised be God for Jesus Christ , who gives such Victory Unto thy Saints , o'er Sin and Death ; sing Praise continually . 8 The Godly ly in a sweet Sleep , they sleep in Jesus do ; And no more Pain , nor Sorrow shall for ever undergo . HYMN 90. Saints the Salt of the Earth . 1 IF Saints , O Lord , do Season all amongst whom they do Live , Salt all with Grace , both Great and Small they may Sweet Relish give ; 2 And blessed be thy glorious Name , in England Salt is found ; Some Savoury Souls who do Proclaim thy Grace , which doth abound . 3 But O the want of Salt , O Lord , how few are Salted well ; How few are like to Salt indeed , Salt thou thy Israel ! 4 Now sing ye Saints who are this Salt , and let all Season'd be With your most Holy Gracious Lives ; great need of it we see . 5 The Earth will else Corrupt and Stink O Salt it well therefore , And Live to him that Salted you , and sing for evermore . HYMN 91. He is altogether Lovely . 25th Psalm Tune . 1 THe gracious Words that drop From Christ's sweet Mouth so free , Are sweeter than the sweetest Myrrh , To all that do Love Thee . 2 In short , This is the Man , He 's altogether Love ; ●●a , altogether Lovely's he To whom my Soul doth move ! 3 You Daughters this is he , This my Beloved is ? No Tongue can tell , no Language can Express that Love of his ! 4 The Drops that fill the Seas , Go , count them every one ? Then join the number , if you please , Of Stars till there is none ? 5 To these , the Sands , the Hairs , And all things else in sight ; Hyperbolize Immensity , And run to Infinite ? 6 This my Beloved is , He is the total sum Of all Perfections , and the Bliss Of all that to him come . 7 Then sing his Praise , and say , Thou dost excell all Men ; Thou fairer art than ten Thousand ; Hallelujah . Amen . HYMN 92. The Rose of Sharon . SHaron the Garden of the World , the Pride of Palestine ; Whose Natural soyl more Glory bore than Solomon could resign ; 2 Could ne'er produce so sweet a Rose as I will be to Thee . So fair a Lilly never grew , Sharon must stoop to Me. 3 O Blessed Jesus , dost thou say , who 'll have a Rose so sweet ! Who will refuse our Sharons Rose , that knows its fragrant scent ? 4 Upon the Cross thou was Distill'd , we taste in Distillation , The sweetness of the absent Rose , by Faith and Acceptation . 5 Thou art a Rose , my Soul's repose , O let me never be , My Dearest Lord , a Thorn to thee , who art so sweet to me . 6 Thou art the Lilly of the Vale , a matchless Purity . And I will sing thy Praise since thou dost in my Bosom ly . HYMN 93. Cant. 5. 12. — His Eyes are like the Eyes of Doves . 1 I 'Ll tell you farther , that if such A Person you shall see , Whose Eyes like Doves are wash't with Milk and Water this is he ? 2 He hath a killing Eye , 't will Pierce through Adamantine Ears ; And wound a Rock but with a look , and melt it into Tears . 3 Eyes that are clear and fitly set , that can see all things past , And all things present and to come , as long as Time shall last : 4 Whose Eyes are Pure , Holy and Chast , never defil'd with Sin ; That never was in the least Promp't to take foul Objects in . 5 If such a One you meet , whose Eyes like Flames , and Lamps of Fire Strikes Dead , and yet gives Life thereby , t is he that I desire ? 6 This is the Man I seek , and praise , All-seeing , and All-Eye : Tell him , if such a one you meet , 't is for his Love , I Die ! HYMN 44. Desert Places rejoyce : Or , Babel's downfall ; the Snare broken and we are Escaped . 1 LEt England , and God's Sion now rejoyce and sing Christ's Praise , On whom the Gospel Sun doth shine , and send 〈◊〉 glorious Rays . 2 Sing to the Lord , sing a new Song , praise him all ends of th' Earth . O let this Isle of the great Sea , his Glory great fet forth . 3 Let th' Wilderness and Desert place , lift up to God their Voice ; And all that hear of thy great Acts , in thee always rejoyce . 4 Lord , we thy Glory will declare , and Praise Thee in this Land , For still to us thou art a Friend , and up for us doth stand . 5 Blessed are they who so do Hear , that for the time to come They are prepar'd , and ready be , before their dismal Doom : 6 God quickly will awake and rise , ye Saints rejoyce therefore ; Great Babel and all Enemies , shall e'er long be no more . 7 In vain are all their Hellish Plots , thy Name , O Lord , we Praise ; Our King yet Lives ; we Saved are , let 's Praise Thee all our Days . HYMN 95. Beautiful on the Mountains : Or , A Ransome found . 1 HOw beautiful upon the Mount , are they that Peace proclaim , That unto Rebels offer Grace , in their great Masters Name . 2 That unto Captives do declare glad Tidings ; and to tell To Sinners , there 's a Ransom found ▪ to save their Souls from Hell. 3 Who say to Saints , who interest have in Thee , their dearest Lord , Thou wilt them all for ever Save , such Grace thou dost afford : 4 Mount Sinai's fiery Law can't break a Heart that 's like a stone ; The Creature 's Arrows at the Walls of Brass , in vain are thrown . 5 'T is only Pardon that doth melt , and Love doth sinners draw : We therefore , Lord , will sing thy Praise ; grace do's exceed the Law. 6 Those who are , Lord , united to thy self , in Faith and Love , May sing thy Praise on Earth , for they shall also sing above . HYMM 96. A Hymn out of the Psalms , On the Resurrection and Joys at God's right Hand . 2●th . Psalm Tune . 1 WHen I awake , O Lord , I shall behold thy Face In righteousness , be like to Thee , Ev'n filled with thy grace . 2 Full joys , Lord are with Thee , Yea , in thy Presence store , And at thy Right-hand also are Pleasures for evermore . 3 Ye Angels great in pow'r , Praise ye , and bless the Lord ; Which to Obey , and do his Will , immediately accord . 4 Yea , all in every place , Praise ye his holy Name ; My Heart , my Tongue , and all my Soul ▪ For ever do the same . 5 O praise Jehovah all Ye Nations far and nigh ; For great his Truth and Kindness is , Praise him continualiy . HYMN 97. An Hymn containing some Select Verses out of the Book of Psalms . 1 SIng Praises to our God , sing Praise ▪ sing Praises to our King ; Praise to the King of all the Earth , with understanding sing . 2 O Praise the Lord , praise him , praise him , praise him with one accord ; Praise him , praise him , all ye that be the Servants of the Lord 3 My Soul give laud unto the Lord , my Spirit do the ●ame ; And all the powers of my Soul , praise ye his holy Name . 4 For he it is that doth forgive all thine Iniquities ; ▪ T is he that heals thy sad Disease , yea , all Infirmities . 5 Come let us bow and praise the Lord , before him let us fail ; And kneel to him , and him adore , for he hath made us all . 6 He is the Lo●d , he is our God , for us he doth provide : We are his Flock , he doth us Feed , his Sheep , he doth us Guide . 7 I will give thanks unto the Lord , because he hath heard me ; And is become most graciously a Saviour unto me . HYMN 98. ▪ A Hymn on the answer of Prayers , out of the Psalms . 1 TO render thanks unto the Lord , how great a cause have I ; My Voice , my Pray'r , and my Complaint , he heard most readily . 2 Thou art my Strength , thou art my stay , O Lord , I sing to Thee : Thou art my Fort , my Fence and Aid , a loving God to me . 3 What thing is there that I can wish , but Thee , in Heav'n above ; And in the Earth , there is , Lord , none like Thee , that I can Love. 4 For why , the Well of Life so pure , doth ever flow from Thee ; And in thy Light we are full sure ▪ thy lasting Light to see . 5 My Heart would faint but that in me my Faith is fixed fast ; Thy goodness in the Earth I see , which doth for ever last . 6 For this God is our God , and he will ever so abide ; He is our God , and he will be to Death , our sure Guide . HYMN 99. Another out of the Psalms . 25th Psalm Tune . 1 THe Lord is my Defence , My Joy , my Mirth , my Song ; He is become my Saviour , and My Strength , and Refuge strong : 2 Thou art my God , and I Will render Thanks to Thee : Thou art my God , and I will Praise Thy Mercy towards me . 3 O come let 's to the Lord , Sing forth with joyful Voice ; To th' Rock of our Salvation , : Le ts make a joyful noise 4 Let us with holy Songs , Approach his Presence now ; And sing Sweet Psalms Triumphantly , Before him let us bow . 5 For he will quickly come And Judge the Earth will he , Yea all the world 't is he will judg , In truth and equity . 6 O give thanks to the Lord , For Gracious is he Because thy mercy , does endure For ever we 'll Praise thee . HYMN 100. A Sacred Hymn on Sanctification . 1 THe Fountain of true Holiness Jehovah is most high ; His Name it is that we will bless and Praise continually . 2 Thou perfect art , in Holiness , thy Glory let us see , O shine upon us more or less , and make us all like thee , 3 Amongst the Fruitful Lillies thou dost love Lord Christ to feed , O let my Soul a Lilly be , no more a stinking Weed . 4 Until the Glorious Morn shall break , and shadows flee away , O let the Glorious Lord be mine , and I ne'er from him stray ! 5 O perfect , Lord , thy handy-work , begun upon my Heart ; Make up thy Jewels ; unto me , thy Image , Lord , impart ! 6 Turn , my Beloved , to my Soul , be like a pleasant Roe ; And I will sing thy Praises forth , whilst in thy Paths I go . 7 A glorious Day is coming on , when all shall sing thy Praise ; 'T is Holiness thou wilt Perfect , in those longed for Dayes . The End of the first Century . To Her Most Excellent Majesty Queen ANNE OF Great Brittain , France and Ireland , &c. I Dedicate this Little Book . WHEN I do see the Milk-white Swan , Of all our Fowls the Queen , Makes me to Praise that Noble Day That Crown'd our Illustrious Queen . When I do see the Eagle stout , That mounts above all Things , How happily our People be In cover of her Wings . THE Swan's Song . 1. O Why are we afraid of Man , That 's made of brittle Clay , And does forget our Maker great , Did Heaven and Earth Display ? 2. O let us learn a Publick Spirit , For good to Israel , And when our Bodies laid in Dust Our Memory shall not fall . 3. O let us live a Holy Life , And still therein proceed ; Tho' our beginning be but small , As Grain of Mustard Seed . 4. O flee from Sin that is so Evil , And causeth Judgments fa ; Us to Redeem the Lord of Life Did suffer at Golgotha . 5. O let your Light before the World In shining so excel , That others seeing your Holy Life May glorifie God themsel . 6. When I have been in Straits so great , My Spirits almost sink , Yet God most high hath given to me A faithful loving blink . 7. When I do Travel far and near For this my daily Bread , Makes me to mind the Travels sore That Christ had for his Seed . 8. When I do see the Sower Sow , And makes his Casts so meet , Makes me to mind our Sower high Reveal'd by Peter's Sheet . 9. When I do hear the Thunder loud , Sees Fire tear the Sky , Makes me to mind Jehovah's Voice So loud to Men doth cry . 10. When I the Glorious Sun do see Each Day his Race fulfil , Makes me to mind great Joshua's Day , When it so long stood still . 11. When I do see the Godly kind , I love them with my Heart , Makes me to long to meet in Heaven , Where we shall never part . 12. When we do fall in Troubles great , Sees Straits before our ●en , Let us then mind that Providence , On Mount it shall be seen . 13. When I do see the Bulrush strong , Grows by the River's side , Makes me to mind that Ark of them Did Moses in Nilus hide . 14. When I do see the Vine so Red , And Grapes that 's in my Hand , Makes me to mind that Cluster fiue They brought from Canaan's Land. 15. When I behold the Rainbow Red , With Colours Blue and Green , Makes me to mind that Covenant That God has made with Men. 16. When I am daub'd in Clay so deep , And all my Joints so sore , Makes me to love that Eternal Day ; I 'll rest for evermore . 17. When I behold the Lamb so young , And pleasantly to Play , Makes me to mind that Immaculate Lamb That takes my Sins away . 18. O let us thankful be to God , And walk into his Way , Who from the Womb has fed and clad Us to this very Day . 19. When I do mind that Joseph young They laid for him such Plots , How he did suffer innocently At loss of both his Coats . 20. When I that servent Jacob mind Wrestling in the Night , Before the Day appeared clear He got a Glorious sight . 21. When I do fall in Ditches deep As I do walk the Moors , Makes me to mind our Gallantries When they fall in with Whores . 22. When I do see the Light at Morn Begin for to display , Makes me to mind the Upright's Light , Like Noon-tide of the Day . 23. When I do mind that Sodom great , Where was so many Men , Makes me to admire my God so kind Would sav 't if Righteous Ten. 24. When I do hear the Trumpet sound , Sees People in a Crowd , Makes me mind Mount Sina right , When it did sound so loud . 25. When I do see the Thorns so thick As I do walk the Way , Makes me to mind how they spring up , And choaks the Seed away . 26. To know how Moon doth wax and wein It is above our Reasons , But let us glorifie our God Appointed her for Seasons . 27. When I do see the Frost and Snow So thick on Earth to lye , Makes me to mind those Treasures great That 's in the Heavens high . 28. When I do walk so dark at Night , And cannot see my Way , Makes me to mind that Darkness great , That was in Pharaoh's Day . 29. When I the pleasant ●arks hear Sing By Dawning of the Days . Makes me to mind those Glorious Heavens Where Saints do Sing always . 30. As Milk-white Swans do sweetly Sing When Death on them draws nigh , So I 'll sing Praises to my God Here and Eternally . 31. When I do meet with Kindness sweet That 's Shown to me from Man , Makes me to mind that Love so great Of David and Jonathan . 32. When I the Grave ▪ Stone● do se● Above the Saints that lye , Makes me to mind the Souls above That 's in Eternity . 33. Assurance is a Glorious Crown , No Carnal Man can tell , No , not the Angels was in Heaven , Nor yet the Damned in Hell. 34. When I do see a Furnace hot Would burn both Bone and Lyre , Makes me to mind those Children Three That were not hurt by Fire . 35. When I do see the Wor●s so thick That 's in the Earth all over , Makes me to mind my Bed of Dust When they me all shall cover . 36. When I do see the Stones in Slings That throweth them so far , Makes me to mind 700 Men That threw them to a Hair. 37. When I do hear the Sectaries With their Opinions fa's Makes me to think those Words more wise That spoke by Balaam's Ass. 38. When I do see our Dyers fine So cast their Colours af , Makes me to mind his Garments Red , That came from Bozarah . 39. When we do see the Godly rare With Sin and Trouble meet , Yet set us mind the Day to come , They shall not say I 'm Sick. 40. When I the Moorburn see so large , And Fire to spread it sell , Makes me to mind that Flame so great The Damned's in in Hell. 41. When I behold the Willow-Trees , And Palms that grow thereon , Make me to mind those Children Dear That hang their Harps upon . 42. When we do mind poor Ephraim , And his un●urned Cake , Yet let us love those Mercies Bowels Did freely for him ake . 43. When I do see the Gade so long That does our Ploughs so call , Makes me to mind that Hand so strong By it made Philistines fall . 44. When I do read Electing Change In Romans 8th that be , Now God has given me the fi●st Link The Rest will come to me . 45. When I do mind the Heart's Zeal When Moses brake the Tables , Makes me t● Thank my God so kind Renew'd them unto Rebels . 46. When I do see the Morning's Dew , And all his Drops like Pearl , Makes me to mind that Hermon's Dew , Or on Sion Hill that fell . 47 ▪ When I do mind that Plot so great In Ahasuerus Day , When Haman's Mind was fully bent All the poor Jews to slay . 48. When I do hear the Lion Roar , And sees his Paws so tear , Makes me to mind that Lion strong That guarded me from fear . 49. When I do hear the Arguments That Carnal Men do show . Yet I do know a Man in Christ Above Fourteen ago . 50. When I see neither Sun nor Moon , Nor Stars glistering high , Yet I 'll believe to see my King Of Glory Eternally . 51. When I do see the Rivers swell Into so great a Flood , Makes me to mind those Waters all Of Egypt's turn'd to Blood. 52. When I have seen the Godly rare In Dark and Gloomy Days , Yet I will mind the Hand so strong , Their Lives in all their Ways . 53. O who art thou Goliah great , That does defie the Heaven ! The Staff that in thy Hand thou wears , Is like a Weaver's Beam , E'er long my Foot thy Neck shall tread , And pull out both thy Een . 54. When I a pleasant River see , And all her Streams to gleid , Makes me to long that River see Whose Streams makes Saints so glad . 55. When I the Milk-white Rose do pluck , How pleasant does it smell , Makes me to mind those long White Robes Delivers Saints from Hell. 56. When I do see the Hail so thick From Heaven to Earth fell , Makes me to mind the Showers so great That did the Amorites quell . 57. When I do see the Blaver Blue That grows amongst the Corn , Makes me to mind its Colour fine About the Ephod worn . 58. When I do drink the Populent Spring , And Streams that are so fine , Makes me to long to see that Day I le drink my Father's Wine . 59. When I behold the Peacock proud , And his Oriental Train , Makes me to mind those glorious Robes That Saints do wear in Heaven . 60. When I do see the Sectaries That will not press the Mark , Yet I am sure their Dagon still , Shall fall before the Ark. 61. When I a Garden fair did see , And all her Flowers so fine , Makes me lament my Parent first Such Paradice did tyne . 62. When I the Rose so Red do see , And all her Leaves so fine , Makes me to Love that Sharon's Rose That takes away my Sin. 63. When I behold the Woods so Green , And all her Birds hears Chants , Makes me to long to see that Day I Sing in Heaven with Saints . 64. When I do see the Sheaves so thick That stands on Ridges so even , Makes me to mind that Emblem right Of Joseph and his Dream . 65. When I do see the Wine so Red That in the Cup they fill , Makes me to mind my Saviour kind For me his Blood did spill . 66. When I ou● Sword so ●ine do see , And Bars with Yellow Gold , Makes me to mind how Magistrates Should for the Truth be Bold . 67. When we behold the Gold Spink gay , With Colours deck'd so fine , Should we not spread our Maker's praise , On Things that are Divine ? 68. When I do see the Ravens stout , And nothing laid in store , Makes me to mind their Provisor , That Rings for evermore . 69. Though I be weary , and so vex't With this my daily Sin , Yet I 'll believe that Glorious Day When none shall enter in . 70. That Sons of God are now begun , From Scripture Truth is clear , And God himself at the Last Day Will make it full appear . 71. When I do hear the Harp so clear , And pleasantly to play , Makes me to mind that Player fine , David in Saul's Day . 72. All Praise to God for Grace begun , It is a pleasant Thing , For quickly Glory Grace shall Crown , And Saints for ever Sing . 73. When I do see the Cruelty , That Men to other shows ▪ Makes me to mind Adonibezek right With his Kings Thumbs and Toes . 74. When I do mind that Dalilah Brought Sampson mickle Strife , Made him to lose his Precious Eyes , And likewise his sweet Life . 75. When I do see the Lamps at Night That lets me see to Gang , Makes me to mind that Stratagem Of Gideon to Midian . 76. When I do meet the Brambles thick That hath my Cloaths so riven , Makes me to mind that Man so proud , Abimelech the King. 77. When I do see the Milstone run Within its Circle full , Makes me to mind how piece of one Did break Abimelech's Skull . 78. When I do mind that Sampson strong Which brought such Things to pass , How he did kill a Thousand Men With Jaw-bone of an Ass. 79. When I do see the Stars so bright , And part of them down fa , Makes me to mind how in their Course They fought 'gainst Sisera ▪ 80. When I do see those Chariots So in their going fine , Makes me to mind how Sisera That had 900 Iron . 81. When I do see the Dung so thick That lyes upon the Land , Makes me to mind the Jabin great That fell at Kishan Strand . 82. When I do see the Rocks so high Upon the Earth that stands , Makes me to mind those Christians wise That does not build on Sands . 83. When I do mind that Esther ●ine Came to the King in Silk , Makes me admire the Woman wise Fed Sisera with Milk. 84. When I the Fire large do see , And all to Ashes turn , Makes me to mind the Fire great When God the Earth shall burn . 85. When I do see the Coal-pits burn , That does the Earth so Tear ▪ Makes me to mind the dreadful Day Of Cor , Dathan , and Abier . 86. When I do hear how Zion Dear With Moans Lament hersel , Yet I will mind her Palaces , Where God delights to dwell . 87. When I do hear the Frogs so croak In Water in the E'en , Makes me to mind the Plague of them That fell on Egypt's King. 88. When I consider David young , Whom Samuel a Shepherd Fand , And set a Crown upon his Head For to Govern the Land. 89. When I do mind the Whale so big That Jonah brought to Land , Makes me admire that Providence Of my Redeemer's Hand . 90. When I do hear the People Lie , And feed themselves with Sin , Makes me to mind poor Ephraim That fed himself with Wind. 91. When I the Candle-light do see , And Butter-flies burn themsel , Makes me to mind the wicked Right That Dance in Sin to Hell. 92. When I do see the ●orn so thick That on the Earth do grow , Makes me to mind that increase great That did on Isaac flow . 93. O let us thankful be to God , That hath not made us Beasts , But instead thereof will give us Crowns , And make us Kings and Priests . 94. When I do see the Morning Cloud And Dew so pass away , Makes me to mind that sad Complaint Of Ephraim in Judah's Day . 95. When I do see the Brick-kilns burn As I do walk the Way , Makes me to mind that Bondage great Of Israel in Pharaoh's Day . 96. When I do see the Mountains great That stands on Cheviot Fells , Makes me to mind their Maker great That weighed them in Scales . 97. When I do see the Sea so rough , And all her Waves like Fire , Makes me to mind the Sea so Red Did Pharaoh's Chariots tire . 98. When I do walk the Way with Saints , So pleasantly all out , Makes me to mind that Joseph kind , Who said , do not fall out . 99. When I behold the pleasant Earth So Beautiful and Green , Makes me to mind that Pleasure great That Saints enjoy in Heaven . 100. When I the Play house see so fair , With all her sumptuous Fillers , Makes me to mind that Emblem right When Sampson pulled the Pillars . Cent. II. 1. WHEN I the pleasant Lilly see , And all their Stalks so tall , Makes me to mind that Promise great Of God to Israel . 2. When I do see the Scepter fine That does our Law so sway , Makes me to mind that Promise great Of Shiloh in Judah's Day . 3. When I the Ram see better Fight , And hears their Horns so snell , Makes me to mind that Blast of them When Jericho's Walls down fell . 4. When I the flakes on Roofs do see Our Country People dries , Makes me to mind that Rahab right When she did hide the Spies . 5. When I the Covetous Worlding see , And no Truth in his Way , Makes me to mind that Judas right That did his Lord betray . 6. When I do hear the Birds in Cage So pleasantly to Sing , Makes me to mind great Babylon That was a Cage of Sin. 7. O ye that are by Grace made Saints , Rejoice with one Accord , For shortly ye shall Angels judge , And likewise all the World. 8. When I do mind that Moses great ●●d Egypt's Wealth despise , And to the Recompence of Reward Did wholly set his Eyes . 9. Abel has been 5000 Years in Heaven , And Glory yet to come , When he has been a Million of Millions more It 's but as new begun . I 'll throw away my Quill , Such Compting's pass my Skill . 10. When I do see the Shepherds thick As I do walk the Land , Makes me to mind those Patriarchs great That dwelt in Goshen's Land. 11. When I do drink the Waters sweet , It 's to my Nature kind , Makes me to mind my Saviour Dear That turn'd it into Wine . 12. I● Glory ye shall ever sing When Devils and Wicked's gone , That knows nothing of our new Name , Nor yet our Gift White-stone . 13. When I do see the Hunter fierce Pursue his Chase so bold , Makes me to mind that Hunter great Which Nimrod was of Old. 14. When I am hungry and hard sted I do forget to Sing , Yet I will mind Emanuel , My Everlasting King. 15. When I do hear the Bells so loud , And pleasantly to Ring , Makes me to mind the Glorious Day That Christ shall Reign as King. 16. Are not the Ravens fed , great God , by thee ! And wilt thou cloath the Lillies , and not me ? ●'ll ne'er mistrust my God for Cloaths and Bread , While Lillies flourish , and Ravens feed . 17. O let us live a Godly Life Through persecuting Rod , For every Thing shall work our Good If we but Love our God. 18. When I do hear the Kine so low At Even when it is dark , Makes me to mind the Philistines Kine That did bring home the Ark. 19. When I consider the Sparrows young , And Hairs that 's on my Head , Makes me believe on God my King When I am scarce of Bread. 20. When I do see the Dew so thick That covers all Earth's Face , Makes me to mind that Dew from Heaven That wet all Gideon's Fleece . 21. When I do see the Greyhound fair , That every thing outruns ▪ Makes me to mind my Time so swift That to Eternity turns . 22. When I do see the Droves of Beasts All going to be Slain , Makes me to mind our Gracious God How he provides for Men. 23. When I am by the Nettle stung ▪ And Bl●rs upon my Skin ▪ Makes me afraid that Pitch to touch Defiles my Soul with Sin. 24. When I do see the Rising Sun , With all his Glorious Beams , Makes me to love that Righteous Son With Healing under his Wings . 25. Let us rejoice 'gainst roaring Devils , The Wicked Self and Strife , For they can never tear our Names , Out of the Book of Life . 26. O let us lift our Hearts on high , By Grace made Militant Saints , And practice the Promises cheerfully , Makes us wiser than Ancients . 27. When I the tired Shearers see Do hardly lift their Hook , Makes me to mind that Harvest great Few Labourers has to work . 28. When I the Fig leaves sees so broad That Pleasant are and Green , Makes me to mind our Cloaths at first Of neither Silk nor Seam . 29. When I do see the Ocean deep , With all her Banks of Sand , Makes me to mind Jehovah high , That measures her in his Hand . 30. When I do see the Flock so thick That 's on bare Commons fed , Makes me to mind the Flock of Christ By World no better sped . 31. When I do see the Chariots That 's in so fine Attire , Makes me to mind Elisha's Guard , Those Chariots of Fire . 32. When I do see the Archers shoot , And Bows abiding strength , Makes me to mind our Joseph right , Whose Arms abode in strength . 33. When we have eaten , and are full Of what is in our Hand , Let us be thankful unto God That gave this plenty Land. 34. When I our pretty Children see With Coats of divers Colour , Makes me to mind our Joseph right Who had just such another . 35. When I Sun , Moon , and Stars , do see So glorious in the Heavens , Makes me to mind our Joseph right With all his Noble Dreams . 36. When I that Reuben right do mind , A tender-hearted Brother , Should we not Loving Christians be , Preserving one another . 37. O how doth the hunted Hart For Water Pant and Bray , So was our David for his God When hunted in Saul's Day . 38. When I did drink the Water sweet That comes from Jacob's Well , Makes me to love that great Reward That Jacob got himsel . 39. When I the Light at Morn do see Come in the Window clear , Makes me to mind how Light of Saints Ought to the World appear . 40. When I do mind great Joshua With God such Favour fand , As to possess him fairly in Into that Canaan's Land. 41. When I observe the Sabbath-day To my Eternal King , Makes me to mind that Sabbath still That Saints enjoy in Heaven . 42. When I do hear our Ministers Those Gosepl-Tydings tell , Makes me to mind Jehovah high That spoke them first h●msel . 43. When I do hear the Psalm so loud Praising Jehovah Ring , Makes me to long to see that Day When Saints shall Praise and Sing . 44. When I behold the Promises great And on them cast my Eye , I think not much that Angels make it Thei● Delight to pry . 45. When I do lye on Cheviot Hills All Night among the Heather , Makes me to mi●d that Bethel right , And Jacob with his Ladder . 46. Whatever Good God puts in thee , Quick not thy self bereave , There is no Power , Device , or Might , Into thy posting Grave . 47. When I do see the Birds in Nests So curiously to breed , Makes me to mind my Saviour Dear Knew not to lay his Head. 48. When I do see the Garden fair , And Flowers so pleasant in , Makes me to mind that Paradice Where first began our Sin. 49. Hosanna's high Jerusalem , Your King comes on an Ass , With all those Palm-trees in your Hands , The Way that he is to pass . 50. When I do feel that pleasant Smell The Balm has under shade , Makes me to mind that Balm so fine That came from Gilead . 51. When I do see the Stone so swift That from the Sling proceed , Makes me to mind how deep it sunk Into Goliah's Head. 52. When I do see the Ax so sharp That cuts the Wood so green , Makes me to mind Elisha right That caused Iron to swim . 53. When I do see the Dew so thick Upon the Grass that 's mowen , Makes me to mind the Duty right That Magistrates are owing . 54. O let us chuse the Promises good They are our better Part , And run the Ways of thy Commands , Thou wilt enlarge our Heart . 55. Make haste Zacheus , and climb the Tree , By comes Zion's King , Which to thy House Salvation This Day shall freely bring . 56. When I do hear a Flatterer For all his pleasant Words , Yet I will mind his Tales to me Is like to drawn Swords . 57. When I behold the Worldly proud , And no Good in their Mien , I think they 're as great Fools to see As Cakers to the Queen of Heaven . 58. When I those Heads so high do see Our Fema e Sex do wear , Makes me to think the Judgment-Day Should make them all to fear . 59. When I do see them Patch and Paint That ●oes their Face so rear , Makes me t● mind the sad lament Of Judah , tho' they wear . 60. When I unthankful Men do see Fed in our Land so thick , Makes me to mind Jesurun right When he with Fat did kick . 61. When we do hear Idolaters For all their fair Pretence , Yet let us look the Scripture clear It 's wholly our Defence . 62. When I do see Idolaters At their Devotion false , Makes me to mind Jeroboam so clear , His Dan and Bethel's Calves . 63. When I do see the Kine so Fat That 's fed on Meadows Green , Makes me to mind that Emblem right Of Pharaoh with his Dream . 64. When I do see the Smoke so thick That from the Chimney fly , Makes me to mind how Smoke of Sin Aseends the Heavens high . 65. When I do see the raging Sea So chrowing out our Filth , Makes me to mind the Wicked's Life , With Pity in their Mirth . 66. When I the Scarlet fine do see , So Curious and Red , Mak●s me to mind that Rahab's Sign Was by a Scarlet Thread . 67. O let us Praise our Maker high With Joy and one Accord , For all in Heaven , on Earth , and Sea , With Might do Praise the Lord. 68. Now keep these Promises fresh in Mind , And fear no brittle Clay , And the Beloved of the Lord shall dwell , And Angels guard all Day . Deut. 33. 69. When I do see the Serpent crawl O● Belly as a Slave , Makes me to mind it's Punishment Since it deceived Eve. 70. O let us learn good Wisdom's Works , So Glorious a Peace , For all her Ways are Pleasantness , And all her Paths are Peace . 71. When I do see the Fire burn With Colours Red and Blue , Makes me to mind how it consum'd Nadab and Abihu . 72. Now when the Meadow's full of Grass It 's pleasant to be seen , Makes me to mind our David right , With all his Pastures Green. 73. Good Wisdom's Ways runs pleasantly , Her Worth cannot be told , She 'll fill thy House abundantly With Treasures more than Gold. 74. Into us happily the Lines In pleasant Places fell , Because our Gospel firmly stands Against the Gates of ●ell . 75. When I Pearls , Tophies , Rubies , mind , And Ophirs , Yellow Gold ▪ Yet Wisdom's Lips a Jewel is , More pr●cious manifold . 76. When I the Tiles on Mouses see ▪ With all their crooked Forms , Makes me to mind how Luther Bold Went to the City Wormes . 77. When I do hear the Oxen Low , And Bleating of the Sheep , Makes me to mind such Sacrifice As Saul of Agag kept . 78. When I do hear them Curse and Swear , Such Oaths would tear thy Sky ▪ Mak●s me to think our God's most kind Does n●t in ●ell them tie . 79. Now I do Love good Wisdom's Ways , There 's Pleasure in her ●and , She quick Inventions does find out Unto the Diligent Hand . 80. When I am tempted from Day to Day With Enemies Merciless , Makes me to mind my Saviour Dear , How in the Wilderness ▪ 81. When I do drink the Water clear That 's in the River Twede , Makes me to mind that River still That does the Saints so feed . 82. When I behold the Chickens young , And He● ▪ their kindly Mother , How carefully her Wings she spreads Them from all Harm to cover , Makes me to mind that Offer great Which Christ did give our Mother . 83. When I do see the Swallow swift , So quick in Motion fly , Makes me to mind my Time so quick Posts to Eternity . 84. If thou to the Almighty turn , And make him thy strong hold , Then shalt thou lay up Ophirs Dust , It 's Colours yellow Gold. 85. When I the Honey-suckle see , With all her Paps so fine , How she does feed the industrious Bee , Which makes her Honey mine . 86. When I behold the glorious S●ars From Heaven downward fell ▪ Makes me to mind proud Lucifer Like Lightning's dropt to Hell. 87. When we the Poor hear at the Door , That cannot help themsel , Let us draw out our Bowels to such , Lest we get Dives Hell. 88. When I do mind the Leaves and Fishes few That fed so many ●en , Makes me to love my Make● Dear That does take care of them . 89. When I do mind that Sheba's Queen , Whom Solomon did behold ▪ With all her Noble Gifts to him That was of beaten Go●d . 90. When I do see the Lilies fair That in the Vallies grow , How pleasant all their Garments are , Of neither Flax ●o● Tow. 91. When I the Saints Graves do see , And Bones about them lye , Makes me to mind Ezekiel's Days , When more of them was dry . 92. When I do see the Salmons breed , And their innumerable fry , Makes me to praise my Maker Good , With his governing Eye . 93. When I do see the Windmill clear , And all her Sails so wide , Makes me to mind that Grinder strong Which bruised the Philistines Head. 94. When I do see the Dew so thick That on the Oxen lye , Makes me admire that Babylonish King That once did ring so high . 95. When I do see the Peewits gay , With their Tops and white Breasts , Makes me to mind that rouzing Day Jehu with Baal's Priests . 96. When I behold the Woods so Green , So purely spread and smell , Makes me to mind Jehovah's Praise , That made them all himsel . 97. When I the Butterfly do see With her brave painted Wings , Makes me to mind my Maker great That did create all Things . 98. When I the Robin-Red-Breast see , That pretty Bird of Fame , Makes me to mind the Sons of Men , Whose Tongues can never tame . 99. When I the Honeycomb do see So curiously wrought , Makes me to mind my Maker's Praise , Who hath all Creatures taught . 100. When I do see the Wheels so quick , And all its Spokes to turn , Makes me to mind that Fortune ●ly , Whose Wings are on the Wind. Cent. III. 1. WHen I do see the Stars so clear , That were the Wisemens Guidings , Makes me to mind the glorious Night Brought Heaven and Earth Glad-tydings . 2. When I do see the glorious Stars , In Number so excell , Makes me to show my Maker's Praise That all of them do tell . 3. When I do see the Bread so broke Communicants before , Makes me to mind Christ's Body broke , Our Sins upon him bore . 4. When I do see the pleasant Dew So thick on Grass to fall , Makes me to mind that Promise sweet As due to Israel . 5. When I do think on that Tyrus proud , So Building her strong Hold , How she did heap up Gold as Dirt , And Silver as Dust untold . 6. Th●ugh we have Line amongst the Pots , Afflictions manifold , Yet shall we all appear as Doves Their Feathers Yellow Gold. 7. When I do see the Weeds so thick Amongst the Corn that grow , Makes me to mind that wicked Crew Amongst God's Plants that flow . 8. When I do see the Birds on Earth So plenteously to breed , Makes me to mind my Maker good Them every one does feed . 9. When I do see the Oxen strong So calm in Yoke does draw , Shall I not love the Yoke of Christ That keepeth me in awe . 10. When I do see the Embroider's Gold , And all his Works so clear , Makes me to mind the glorious Robes , Kings Daughters are to wear . 11. When I the Doves among the Rocks So carefully do spy , Ought not the Doves of Christ much more Fly to their Rock most High. 12. When I do drink the Water clear That comes from Trinity Well , Makes me to mind those Persons Three That all in One do dwell . 13. When I am by the Bee so flung That all my Face do swell , Makes me to hate these Roaring Devils Would sting us all to Hell. 14. When I do see the Hornets thick That does our Beasts so sting , Makes me to mind their Plague so sore Who drove the Amorites King. 15. When I the Leviathan see That in the Water plays ▪ Makes me to magnifie my God That made her for his Praise . 16. When I the Behemoth do see , Which does all Beasts excel , Makes me to Praise Jehovah High Which did Create them all . 17. When I do see the Sky so clear , And Sun so bright excel , Makes me to mind those glorious Heavens Where Saints so many dwell . 18. O let us thankful be to God For good Things we possess , Then shall our Barns all filled be , And Wine burst from the Press . 19. When I do see the quaking Asp Continually to shake , Makes me to mind those Conscience guile , Made Cain and Judas quake . 20. When I do see the loving Mother Preserve her Child from Harms , Makes me to mind my Saviour Dear Who bless'd them in his Arms. 21. When I do hear the Wind so loud , With its Rebounding sound , Makes me to mind those Treasures great , God in his Hand hath bound . 22. When I do see the Fox-tree Leaves , And all her Beauteous Bells , Makes me to mind the glorious Robes That Aaron wore with Bells . 23. O let us thankful be to God ●or good Things we possess , Left turns the Scale of Providence , And Enemies us oppress . 24. When I do see the Fire burn , And all its Smoke ex●el , Makes me to thank my Glorious Lord Delivers Saints from Hell. 25. And let us fly from carping Cares , And Drunken Surfeit Strife , For the Last Day approaching Night , Will ●ut that wicked Life . 26. When I the Truth see sore opprest , And Providences dark , Makes me to mind that Ichabod When Philistines took the Ark. 27. When I do see the Wicked Men , That Sins with such desire , Makes me to mind the Swine so vile , That wallows in the Mire . 28. When I the Rocks and Mountains see Upon the Earth so tall , Makes me to mind the wicked's Wish Upon them all to fall . 29. When I the Trading Chapmen see That Travels thro' each Land , Makes me to mind how that of Old They brought Gold to Solomon's Hand . 30. When I do see our Bodies fine , Yet come to Death we must , Makes me to mind both First and Last They are but very Dust. 31. When I do see them throw the Stores , And hit the Mark so even , Makes me to mind those wicked Crew That stoned our Glorious Stephen . 32. When I do hear the Trumpet clear My Fancy does effect , Makes me to mind how Angels sound When gathers the Elect. 33. When I perceive the Whirlwind quick That wheels about , about , Makes me to mind the Wicked's Crew God whirls from Earth quite out . 34. When I the Cock at Morn do hear , That Crows so pleasantly , Makes me to mind that Apostle great , That did his Lord deny . 35. When I do see the Sabbath broke , And People play such Tricks , Makes me to mind the Punishment Of him that gather'd Sticks . 36. When we are drunk to Morrow next I think we 're worse than Beast , That drinks no more of Water clear Than fully quench its Thirst. 37. When I do see the Rocks so high , And Goats that on them climb , Makes me to mind that Scape-goat high That takes away my Sin. 38. When I do see the Sun-beams shine So brightly through the Clouds . Makes me to mind that Glorious Day When Christ comes thro' as Judge . 39. When I do see the Water clear , And Fish so pleasant play , Makes me to mind that Ocean deep That wash my Sins away . 40. When I do mind my God so kind Rose for his Israel's Good , His Judgments on Mount Seir great For shedding Innocent Blood. 41. When I do see the Stump of Trees So pleasantly to Spring , Makes me to mind Nebuchadnezzar high , That Babylonish King. 42. When I do see the Ocean great That still does Ebb and Flow , Maltes me to mind that Mystery great That no Man living know . 43. When I do see the Beelzebub , That poisonous , nasty , fly . Makes me to hate great Beelzebub That casts his Darts so fly . 44. When I do see the Sea so rough , And all her Waves hears Roars , Makes me to love my Maker kind That keeps her in at Doors . 45. When I do see the Stones so thick That on the Way do lye , Makes me to mind that Stone so great Makes Men to Powder fly . 46. When I do see the Nonsuch Flower , For all it is so fine , Yet I do love the Lilly more , Because she 's granted mine . 47. When I the Saints Graves do mind That formerly I have seen , Makes me to long that glorious Day We 'll meet again in Heaven . 48. When I do see the Marygold , The Clover , and Sun's-flower . How carefully they open and shut According to its Hour : An Emblem to Watch and Pray , That knows not our Son's Hour . 49. When I the Cockhead Red do see That grows amongst the Corn , Makes me to mind that dreadful Night Of Egypt her First born . 50. When I do see the Blood so Red That cometh from the Lamb , Makes me to mind that glorious Night Of Israel's Paschal Lamb. 51. O let us Love these Angels good , For kind they are to Man , For Hezekiah's Help to come , And kill the Syrian . 52. When I do see them cleave the Wood They in the Fire burn , Makes me to mind that Offering Of Abraham with his Son. 53. When I the greatest Host do read , The Ethiopian , When Asa pray'd unto the Lord He kill'd them every Man. 54. When I do see the Feet of Men Upon the Ashes go , Makes me to mind how Feet of Saints Shall tread the Wicked low . 55. Though all the World go after Sin , As Daniel saw full well , Who rather than offend his God Chose Lio●s Den to dwell . 56. When I am hungry , and so faint , And cannot help my sel , Yet I 'll believe in God my King , In whom all Falness dwell . 57. When I clear Water in Ditches see , Heavens Stratagem so good , Makes me to mind great Moab's Host Like Fools did lose their Blood. 58. When I go thro' the Thorns so thick That do my Cloaths so tear , Makes me to mind that Crown of them My Saviour did wear . 59. When I do see those Garments fine Our Gallantries do wear , Makes me to mind that Garment gay Cost Achan's Life so dear . 60. When I am wet with Rain so thick I am in sorry Mood , Makes me to mind that Rain so great That did begin the Flood . 61. When I do see the Snail so slide , And House upon her Back , Makes me to mind that Emblem fair What Care we ought to take . 62. When I do see the Husbandman The Land to Plow and Sow , Makes me to mind that Seed of Grace Which God in Hearts do Sow . 63. When I do see the Chrystal clear That 's beautiful and clean , Makes me to mind the Sea of Glass That 's spoken of in Heaven . 64. When I do wade the Water deep , And feel it is so Cold , Makes me to mind that Ocean deep That Pharaoh found of Old. 65. When I do hear the Thunder loud , Sees Fire like a Fl●●e● Makes me to mind that Storm so great That Sodom overcame . 66. When I do see the Spider's Web How she does catch the Flies , Makes me to mind those Sectaries fly Would catch us as they please . 67. When I the Bees on Flowers do see So careful for their Hive , Should we not careful Christians be That would for ever thrive . 68. When I do mind that Haman great On Gallows high to swing , Makes me admire that Providence Of my Eternal King. 69. When I do see the Flocks so thick That Shepherds bring to Fold , Makes me to mind that Shepherd Fine That David was of Old. 70. When I do hear the Wicked mock Those that God so fears , Makes me to mind Elish●'s Curse Performed by the Bears . 71. When I consider Zion's Case , Tho' she be brought so low , Yet I will mind those Mercies Dowels To her do overflow . 72. When I do see the Widows poor ▪ That seareth God most high , Makes me to mind their Promise sure , That 's spoken in Isaiah . 73. When I the Chaff before the Wind So quickly sees give Way , Makes me to mind the Wicked Race So quickly fl●es away . 74. When I do see the Chariots thick As I do walk along , Makes me to mind that Host so great Had Thirty Thousand strong . 75. When I a pleasant Horse do see , That pretty Creature tall , Makes me to mind King Solomon Had Forty Thousand Stall . 76. When I do mind that Elim Fine , With her Wells and Palm-trees , How to the weary Israelites She gave refreshing Ease . 77. When I do see the Dagger clear , So dangerous a Thing , Makes me to mind it shath'd so deep In Belly of Moab's King. 78. When we are dipt in Straits so deep , Can no Evasion see , Then let us mind his Strength for Help That 's called Ell-Shadi . 79. When I think on the Palm-tree Fine , So Beautiful and Green , Makes me to mind the Righteous Ones Go flourishing to Heaven . 80. When I do find the Rain so thick , Sees Waters great to grow , Makes me to mind that Noah's Flood The Earth did overflow . 81. When I do walk the Road along , And not a Peny of Money , A small Refreshment unto me , Is like to Jonathan's Honey . 82. When I do see the Birds so catch'd , And taken in a Gin , Makes me to mind that Emblem right When we are snar'd in Sin. 83. When I do see the Godly rare That 's in Affliction soure , Yet I will mind those Angels kind That Guards them every Hour . 84. When I do see the Worldly-proud In Sins Career go on , Makes me to mind our General calls To them a Stumbling-Stone . 85. When I do see the Adder deaf That closely stops her Ear , Makes me to mind the wicked Crew No Gospel-Charms will hear . 86. When I consider David King , Whose House such Troubles fand , Yet I will mind his Covenant , That shall for ever stand . 87. When I the Flocks on Mountains see , And Shepherds them to turn , Makes me to mind that Moses Fine When he the Bush ●aw burn . 88. When I do see the Doves so White , Those pretty pleasant Things , Makes me to mind our David Fine That wish'd he had such Wing● . 89. When I these Mountains great do see , So covered all with Ling , Makes me to Praise their Maker high , How they and Hills do sing . 90. When I do see the Righteous ▪ With Trouble from Wicked meet , Yet I will mind that Day to come His Blood shall wash his Feet . 91. God an Eternal Refuge is To those that are his own , And the Everlasting Arms underneath Shall fully to them be shown . 92. When I those pleasant Blooms do see Upon our Pease that'● Green , Makes me to mind the Garment Fine When Babylon sat as Queen . 93. When I do see the Bees so thick About the Hive that 's flying , Makes me to mind that swarm of them In Carcass of a Lion. 94. When I do drink the Water Fine From M●ffat-Well that fa , Makes me to mind that Pool for Health That was at Bethesda . 95. When I behold the Turky-flower So largely spread it sel , Makes me to mind his Dominions great , Where once the Saints did dwell . 96. When I do see the Spaniard proud ; For all his Silver Mines , Yet I my Climate would not change In which the Gospel shines . 97. When I do see the Flower-de-luce , And His Blue stinking Flower , Makes me to mind Saints Blood he sheds , Cries Vengeance every Hour . 98. When I do see the Trees so thick As I do walk the Road , Makes me to mind those foolish Men That makes of them a God. 99. When I do see Idolaters , Which on False Gods do call ▪ For which I mind that spoiling great God sent on Israel . 100. When I the Government do mind By which our Church now stands , Wish God the like may pl●nted be Thro' all Earth's utmost Lands . Cent. IV. 1. IN Scotland my First Breath I drew , My Lines so pleasant fell , By those in Africa that be , And Asia that dwell . 2. It does rejoice my Heart to see The Godly in good plight , For God is making them so meet Partakers of the Saints in Light. 3. When I their false Opinions hears , So tumbling hither and thither , Now God is mine Inheritance , The Promises for ever . 4. O let us suck these Promises good , So we them cannot Merit , Yet Faith and Pa●ierce milks them ou● , The Industrious them inherit . 5. When we Sun , Moon and Stars , do see That Rules both Day and Night , O let us Praise their Maker great For giving Earth such Light. 6. When I do the Ships so swift The Water cut away , Makes me to mind our Days on Earth Like Post or Eagles fly . 7. When I do hear the Sea so roar , Sees Floods come from the Lands , Makes me to Praise their Maker great , How they do clap their Hands . 8. When I a pleasant Garden see , And Fruit and Leaves so hing , Makes me to Praise my Maker great , How all the Trees do sing . 9. When I that Chapter sweet do read , It is a pleasant Thing , How Mountains , Hills , Trees and Woods , Do clap their Hands and Sing . 10. O Cruel Persecutor cease , Leave off that wicked Mood , Lest that the Tongues of hungry Dogs Be dipt into your Blood. 11. From Malice , Strife , Melancholy , Passion , And carping Cares keep off , That Threatning think upon , That Anger rests in Bosom Fools , And Envy slays the Silly one . 12. How pleasant Wisdom's Ways to us , Her Gains cannot be told , She 's better than the Onyx Pearls , Or Topaz Diamond Gold ▪ 13. When I that Providence great do mind To Israel of Old , How they from Egypt did bring forth Their Silver and their Gold. 14. When I see Hills and Mountains great So coming through the Fans , Makes me to mind Old Israel , They skipt like Lambs and Rams . 15. As pleasant Swans do sweetly sing When Death draws nigh themsel ; So David bowing down his Head , Whose House in Troubles fell ; Yet God's Eternal Covenant , Made all his Grief to quell . 16. When I that Rock so high do see On which our Castle stands , Makes me to mind these Buildings high That is not made with Hands . 17. When I that pleasant Hospital see , Our Herrit Lent the Lord , That to the Poor and Fatherless Such Succour does afford . 18. When I our pleasant Cross do see Of Stones with Yellow Gold , Makes me to mind that Pillar Fine Of Absalom's of Old. 19. When I our Abby pleasant see , And all her Gates so roul'd , Makes me to mind that Temple Fine That Solomon cover'd with Gold. 20. When I that Famous Pauls do see , So Founded by our Kings , Makes me to mind our House above , Eternal in the Heavens . 21. When I that Monument high do see Came by a Firebrand , Makes me to mind Lot's Wife of Old In Salt a Pillar stand . 22. O thy most Holy Law I Love ▪ And from it will not flinch , Tho' Wicked compass me about , Like Dogs against me Belch . 23. If thou be present when Strife begins Thy Back turn quick about , Before it rise to such a Storm As Waters gushing out . 24. If thou hast Business with Wicked Men Keep Heart , Tongue , watchful Eye , Beg Wisdom still from God above , Like Eagles seize thy Prey . 25. O be thou Righteous in thy Life With thy Gray Hoary Head , A Crown of Glory to receive It will thee safely lead . 26. O let us Praise our God most High In Words and Works with Might , Who Guides us all the Day throughout , And gives us Songs at Night . 27. When I the Vale of Baver pass , Sees Waters Pools to fill , Yet I will go from Strength to Strength Unto Zion's Hill. 28. To see the Wicked thrive apace To me it seemeth odd ; They have no Changes in their Life , Therefore they fear not God. 29. Hast thou a Secret to reveal ? From Wicked close it keep , For they 're as Ravens to devour , As Wolves the harmless Sheep . 30. Storms , Winds and Waves , so beats on me I 'm ready for to Choak , Yet God most high me safely keeps , They dash against a Rock . 31. When I think on these Latter Days As the Apostles hath us told , How they were esteem'd as Scurf of Earth , And Gazing-stock in the World. 32. To see how Carnal Worldlings Jumps About their Earthly Toys , O Christians draw you near your God , No Stranger knows your Joys . 33. To talk with Carnal Worldly Men , Their Words are soft as Silk , But speak of Fundamental Truths , Like Babes , they need of Milk. 34. O beg for Charity from above To Love thy Brethren now , For Faith , and Works , and all , shall fail , But Charity goes throw . 35. Thou that desires on Earth a Blessed End , And seeks the Heavens to ascend , This Promise sweeter unto me Than all the Wicked's Mirth , It feeds me Jacob's Heritage , I ride on highest Earth . 36. If thou keep wicked Company I plainly to thee tell , Thou art riding Post undoubtedly Unto the Gates of Hell. 37. Whatever Business thou takes in Hand Quick do not prove a S●●●l , For wherefore should a Price be put Into the Hands of a Fool. 38. If thou would Prosper in thy Way Bring Treasures 〈◊〉 of Sands , Seek God alone establisheth The working of thy Hands . 39. In all Things here beneath the Sun A Man may run excess , But seek to glorifie God in all thy Ways Thou never can fully express . 40. O ye my Children whom I Love , Turn , hearken unto me , I 'll make your 〈◊〉 lick the Dust Your Peace will 〈◊〉 . 41. Let our affections be Above , And not on Earthly Things , Lest that with Holy Job's they all Do take the Morning's Wing . 42. O be thou faithful unto Death , Mind not the Wicked's hissing , And whatsoever thou takes in Hand It shall abound God's Blessing . 43. Let the Eternal Word of God Like to a Light you guide ; Keep 's Law alive into your Heart None of your Steps 〈◊〉 slide . 44. When that the Wicked mocks me still It grieves me sore enough , Yet God m●st 〈◊〉 me safely keeps For all that they can puff . 45. When I do hear them ●aunt so much With cursed Words and Idle , Yet I will keep me Tongue and Mouth As with a Bit and Bridle . 46. With Cheerfulness seek to the Lord , And chuse the better Part , Keep Faith and Works alive on Wing , He 'll give desire of Heart . 47. I 'll bend my Bow thy Word in Heart To let an Arrow fly , When wicked Devils , Self , and Lust , Assaults me cunningly . 48. When I think on the Prodigal Was driven to herd the Swine , In Justice I am in Poverty For drinking too much Wine . 49. Yet I will mind the Father's Bowels Was to his Son so kind At his returning Prodigal , This very Case is mine . 50. A welcome turning Prodigal By Grace that is so Fine , Bring forth the fatted Calf and kill , Given Robes and Rings of mine . 51. If thou seek God with Diligence , And use an Industrious Hand , Thou 'lt Honour have from Kings and Prince ; No Idle Drones can stand . 52. If thou have run with Footman faint , And wearied thy sel , Then how wilt thou contend with Horse , And Jordan when it swell . 53. When I great Frosts and Drought do see , Plants , Trees , Beasts , Birds , consume , Makes me to mourn God's Punishment For Sins that we have done . 54. O shun bad Company as the Devil , They are as Imps of Hell , They ruined me my outward State , I Melancholy tell . 55. If a Rich Blessing thou wilt have On Body , Goods , and Lands , By Faith and Prayer looking up It comes to Industrious Hands . BOOKS Printed for John Marshall , at the Bible in Grace-Church-Street . 1. THE Regular Architect : Or , The general Rule of the five Orders of Architecture of M. Giacoino Barozzio da Vignalo . 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The Accomplisht Secretary's Guide , Containing Letters on almost all Subjects , with Love-Letters between a Gentleman and a young Lady , under the Names of Octavio and Emelia ; with Variety of other Matters , done by an Eminent Hand , price bound 1 s. Notes, typically marginal, from the original text Notes for div A47500-e10740 * Au. Mr. M. Mr. D. Psal. 103 21. Psa. 117. ● ▪ 2. Psal. 47. 6. Psal. 135. 1. Psal. 10● . 1 ▪ ● . Psal. 95. 6. Psal. 118. 21. Psal. 28 ▪ 6. Psal. 59. 17. Psal. ● . 25. Psal. 36. 9. Psal. 2● ▪ 13. Psal. 48. 13 Psal. 118. 13. 14. Psal 95. 1 Psal 96. 13 ver . 2● Notes for div A47500-e63760 Isa. 51. Psal. 112. Heb. 1● . John 19. Phil. 2. Psal. 54. Isa. 53. Acts 10. Psal. 29. Josh. 10. Eph. 6. Gen. 22. Exod. ● . Numb . 13. Gen. 9. Heb. 4. John 1. Psal. 22. Gen. 39. Gen. 32. Prov. 23. 27. Prov. 4. Gen. 1● . Exod. 19. Matth. 13. Psal. 104. Job 37. Exod. 10. Rev. 14. ● Cor. ● . ● Sam. ● . Rev. 6. Rom. 8. Dan. 3. Job 19. Judg. 20. Numb . ●2 . Isa. 63. Isa. 33 ▪ Mat. 25. Psal. ●37 . Hos. 11. Judg. 3 ▪ Exod. 32. Psal. 133. Esther 3 ▪ Rev. 5. 2 Cor. 12. Psal. 45. Exod. 7. Dan. 5. 1 Sam. 17. Psal. 4● . Rev. 7. Josh. 10. Exod. 39. Mat. 26. Job 39. 1 Sam. 15. Gen. 3. Cant. 2. 2 Thess. 1. Gen. 37. Mat. 2● 2 Sam. 23. Job 39. Luke 12. Rev. 21. 1 John 3. 1 Sam. 16. James 1. 5. Judg. 1. Judg. 16. Judg. ● ▪ Judg. ● ▪ Judg. ● ▪ Judg. 1● ▪ Judg. ● ▪ Judg. 4. Psalm 〈◊〉 ▪ Matth. 7 ▪ Judg. 4. 2 Pet. 3. Numb . 16. Psalm 48 ▪ Exod. 8. 1 Sam. 16. Jonah 2. Hos. 12. Psalm 55. Gen. 26. Rev. 2. Hos. 6. Exod. 5. Isa. 4. Exod. 14. Gen. 45. Rev. 21 ▪ Judg. 16. Hos. 14. Gen. 49. Joshua 6. Joshua 2. John 18. Rev. 18. 1 Cor. 6. Heb. 11. Gen. 4. Gen. 46. John 2. Rev. 2. Gen. 10. Matth. 1. Psalm 97. Luke 1● . Rom. ● . 1 Sam. 6. Matth. 10. Judg. 6. Psalm 19. 1 Cor. 10. Mark 7. Mal. 3. Luke 10. Psalm 119. Matth. 9. Gen. 3. Isa. 40. Heb. 11. 2 Kings 6. Gen. 49. Deut. 8. Gen. 37. Gen. 37. Gen. 37. Psalm 42. Matth. 22. Matth. 5. Deut. 1. Isa. 5● . Exod. 32. Rev. 15. 1 Pet. 1. Gen. 28. Eccl. 9. Luke 9. Gen. 3. John 12. Gen. 37. 1 Sam. 17. 2 Kings 6. Psalm 72. Psalm 119. Luke 19. Psalm 55. Jerem. 7. Isa. 3. 10. Jer. 4. Deut. 32. Deut. 13. 1 Kings 12. Gen. 41. Isa. 66. Isa. 57. Josh. 2. Psalm 14● . Psal. 34. Gen. 3. Prov. 3. Levit. 10. Psalm 2● ▪ Prev . ● . Psalm● ▪ 16. Prov. 22● 2 ●a● . 15. Lev. 24. Prov. ● . Luke 4. Rev. 22. Matth. 23. Job 9. Job 22. Mark ● . Isa. 14. Luke 16. Matth. 14. 1 Kings 10. Matth. 6. Ezek. 37. Gen. 1. Judg. 1● . Dan. 4. ● ▪ Kings 10. Gen. 3. Gen. 1. James 3. Gen. 1. Prov. 23. Mat. 2. Psalm 47. 1 Cor. 11. Hos. 14. Zech. 9. Psalm 86. Mat. 13. Mat. 6. Mat. 11. Psalm 45. Cantic . 2. 1 John 5. 1 Pet. 5. 8. Josh. 24. Psalm 104. Job 4. Rev. 21. Prov. 3. Gen. 4. Mark 10. Prov. 30. Exod. ●8 . Deut. 28 ▪ 1 Sam. 33. Luke 21. 1 Sam. 4. 2 Pet. 2. Rev. 6. 2 Chron. 9. Gen. 3. Acts 7. Matth. 24. Prov. 10. Matth. 26. Numb . 15. Psalm 104. Levit. 16. Matth. 24. John 1. Ezek. 35. Dan. 4. Isa. 40. Eph. 6. Job 38. Matth. 21. Psalm 127. 3. 1 Thess 4. Matth. 24. Exod. 12. Exod. 12. 2 Kings 19. Gen. 22. 2 Chron. 14. Malachy 3. Dan. 6. Col. 2. 2 Kings 3. John 19. Joshua 7. Gen. 7. 1 Tim. 5. 1 Cor. 15. Rev. 4. Exod. 14. Gen. 19. Isa. 59. 1 Tim. 5. Esther 7. 1 Sam. 17. 2 Kings 2. Isa. 51. Isa. 54. Psalm 1. 1 Sam. 13. 1 Kings 4. Exod. 15. Judg. 3. God All-Sufficient . Psalm 92. Gen. 7. 1 Sam. 14. Eccles. 9. Psalm 34. 1 Pet. 2. Psalm 58. 2 Sam. 23. Exod. 3. Psalm 55. Isa. 58. Psalm 58. Deut. 33. Rev. 18. Judg. 14. John 5. Rev. 1. Psalm 16. Rev. 6. Isa. 44. Judg. 2. Psalm 2. Psalm 16. Col. 1. Psalm 119. Isa. 66. Rom. 6. Jer. 31. Job 9● Psalm 98. 1 Chron. 16. Isa. 55. Psalm 68. Job 5. Job 28 ▪ Psalm 105. Psalm 114. 2 Sam. 23. Edinburgh . 2 Cor. 5. Prov. 19. 2 Sam. 18. 1 Chron. 22. London . 2 Cor. 5. Gen. 19. Psalm 59. Prov. 17. Job 9. Prov. 16. Psalm 42. Psalm 84 ▪ Psalm 55. Matth. 10. Matth. 7. 1 Cor. 4. John 16. 1 Cor. 2. 1 Cor. 13. Isa. 58. Psalm 9. Prov. 17. Psalm 90. 1 Cor. 10. Psalm 34. Job 1. Col. 3. Deut. 28. Psalm 37. Psalm 12. Psalm 39. Psalm 37. Psal. 119. 11. Psal. 11. Luke 15. Prov. 22. Jerem. 12. Jerem. 12. Prov. 13. Deut. 28. 
A47585	----	Laying on of hands upon baptized believers, as such, proved an ordinance of Christ in answer to Mr. Danvers's former book intituled, A treatise of laying on of hands : with a brief answer to a late book called, A treatise concerning laying on of hands, written by a nameless author / by B.K. ... Keach, Benjamin, 1640-1704. 1698 Approx. 210 KB of XML-encoded text transcribed from 62 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A47585 Wing K74 ESTC R8584 12328058 ocm 12328058 59587 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47585) Transcribed from: (Early English Books Online ; image set 59587) Images scanned from microfilm: (Early English books, 1641-1700 ; 189:5) Laying on of hands upon baptized believers, as such, proved an ordinance of Christ in answer to Mr. Danvers's former book intituled, A treatise of laying on of hands : with a brief answer to a late book called, A treatise concerning laying on of hands, written by a nameless author / by B.K. ... Keach, Benjamin, 1640-1704. The second edition. [12], 110, [1] p. Printed, are to be sold by Benj. Harris ..., London : 1698. The "epistle dedicatory" signed: Benjamin Keach. The statement of responsibility appears after the edition statement. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Baptism -- Doctrines -- Early works to 1800. 2005-05 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-03 John Latta Sampled and proofread 2006-03 John Latta Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion Laying on of Hands UPON BAPTIZED BELIEVERS , As such , Proved an Ordinance of Christ . In Answer to Mr. Danvers's former Book , Intituled , A Treatise of Laying on of Hands . The Second Edition . WITH A brief ANSWER to a late Book , called , A Treatise concerning Laying on of Hands ; written by a nameless Author . By B. K. Psal . 119.141 . I am small and despised , yet do not I forget thy Precepts . LONDON , Printed , are to be Sold by Benj. Harris at the Upper-end of Grace-church-street , near Cornhil , 1698. The Epistle Dedicatory . To the Congregations of our Lord Jesus Christ , baptiz'd upon Confession of Faith , and under Imposition of Hands , particularly in South - Wales , and more generally throughout England ; Grace , Mercy , and Peace be multiplied . Brethren , NOtwithstanding the glorious Light broken forth among us in these later Times , yet we see gross Darkness covering the face of the Earth ; nay , and our Heavens are not so clear as we hope e're long to behold them : for tho the Light is come , yet the Glory of the Lord is but rising upon us ; ours is but the Morning of that long'd-for Day , and poor Sion is but looking forth of the Wilderness : hence are so many Divisions amongst us ; we speak as we see , and according to the Light received , and as we are bound by the Authority of Divine Precept to walk : God gradually discovers Himself , and the true Order and Form of his House and Worship unto us : and tho we are still labouring under many difficulties , having had much Rubbish to remove ( like the Israelites when they came out of the 70 years Captivity ) and many have endeavoured to weaken our Hands , yet through infinite Grace we may say , the Foundation of God's House is laid : Tho some who would build cannot find the Wall , and some strive to bring in a Stone of Babylon for a Corner , whilst others endeavour to cast away a principal Pillar , because it has lain a long time corrupted and covered amongst the Antichristian Rubbish . Reformation is a glorious work , and 't is what we all long and breathe after . Mr. D. and others have been helpful to the Church of God with respect to Baptism , but for want of further Light have lost their way : by which means I perceive many , in one respect much behind them , in another are got before them , and may ( as far as I can judg ) get into Canaan as soon as they . Imposition of Hands is the Principle of our present Controversy ; and it is to be lamented , that in this day we should be forced to a Work of this nature . Our Brother on this Consideration was disswaded from doing what we now see published , and rather on this account than any other ; and tho some judg'd it would do the Truth it self much injury , by weakning the hearts or hands of those established in it , or enquiring after it , yet some judg'd it scarce deserved an Answer : But others considering how well he wrote on the other Principle , thought it might the more likely tend to intangle the weak , and more unwary Christian . Now as to my undertaking the Work , as I judged my self uncapable in respect of others : so it was not my purpose to have been concerned , till put upon it by some in this City ; and considering the backwardness of others , it the more induc'd me to it . And tho but abruptly done , yet such as it is , I present it to the serious perusal and consideration of all , whose Souls long after the good , full restoration , and perfection of Sion ; hoping the God of Truth will cause it to entertainment in the hearts of the humble , tho I expect it will be slighted by such as are passionately opinionated of their own attainments and perswasions , and who are below receiving instruction from their Inferiours . It is the grief of some of you ( as I believe ) to see any whom you love and tender in the Lord , opposing so holy an Institution of Jesus Christ ; but however , this you will find in perusal of this Discourse , that tho too many Baptized Christians utterly disallow and reject it , nay seem not desirous to know the Mind of God herein , yet many godly Persons both of the Presbyterian and Independent Perswasions ( tho dark and negligent about the business of Baptism ) have longed , and searched after the knowledg and discovery of this Truth , nay have attained to a good understanding and satisfaction herein , having laboured after a perfect restoration of it to its primitive use and purity , refining it from the Corruptions and Mutations of the Popish Church , not only in respect of those abominable additions and mixtures of Chrism , and other ridiculous Ceremonies in its administration , but also of the Subject to whom of right it belongs , as abundantly appears in a Treatise of Mr. Jonathan Hanmar's , writ 1658. when 't is apparent their Spirits were very hot upon it . I find Mr. Caryl ( writing Epistolary wise in commendation of the said Book ) speaking thus : I conceive ( saith he ) the Learned Author of these elaborate Exercitations has deserved well of the Churches , by clearing the way of those admissions from Scripture-grounds , and the concurrent Testimony of many , both Antient and Modern Writers ; also by discovering and removing those Popish Additions and Pollutions , which by several steps have crept into it . And further he says , that this ingenious and pious Overture holds forth more , than most Churches have hitherto attained . Also Mr. Vennings's honest and judicious expressions ( in his Epistle to the same Treatise ) I can't well omit ; who speaking of Reformation and Godliness , saith , Either by reason of our dim-sightedness , being not able to see afar off , nor penetrate into the depth and bottom of them , or by reason of the abusive Traditions , and corrupt Glosses with which for many Ages they have been clouded and over-cast , many Truths seem not so clear , but they need further clearing ; among others , such as relate to Church-Discipline and Order , have long been under debate , and not without some considerable advantage , tho I humbly conceive we have not attained so far as to be already perfect . It remains therefore that we press forward , and not be so passionately fond of our prepossest Conceptions , as not to have the patience to consider what may be offered to us , especially by such as wish well to Sion , and desire to see the Gospel-Temple in its Beauty . If any Persons are spirited to search after further knowledg in these Affairs , to dig for it as for hid Treasures , and when they have found a Vein of Golden Ore , to refine and stamp it for us , we should be in readiness to receive the Truth in the love of it , and pay the tribute and homage of Obedience for the sake of the God of Truth , whose Image and Superscription it bears . What great and profitable Pains my much honoured Friend , the Reverend Author of the ensuing Exercitation , has taken in this one Particular presented to consideration , and with what Curiousness without Curiosity , with what Learning without Ostentation , &c. — you will best perceive by the perusal of it ; and tho my Opinion be of little signification , yet I cannot forbear to say , that as to the substance and main of the design I judg it of so considerable importance , that I see not how it can be neglected without very great prejudice to Church-Communion , to say no more . Haply some may be so nice as to be offended with the Name , and dislike Confirmation for fear of Bishoping , as if that old-fashioned Garment had but a piece of new-nam'd Cloth put to it , and drest up in another Mode : if it were so , can no good come out of Nazareth ? Bonus odor veritatis ex re qualibet : but if any are under such a fear , I think I may assure them they are more afraid than hurt , yea afraid where no fear is , as they will quickly find if they please to come and see . I could wish our dissenting Brethren would weigh the matter more seriously and moderately ; and since there has been by many of different Perswasions so diligent a scrutiny made ad veritatem invest●gandam , and such holy longings after the mind of God herein , the result was hop'd to have been , a singular Agreement in the thing it self . But it may seem strange , I confess , to all discerning Christians , that such should not be able to discover or find out the Antichristian pollutions and mutations in Baptism , in respect of the Subject and Manner of Baptizing ; which is so apparently contrary to the Gospel-rule and pattern also . O that the God of Israel would open the eyes of some eminent ones amongst them , to see the pure chrystal Stream of this Institution of Christ , or help them ( to use Mr. Vennings's phrase ) to find the Vein of this Golden Ore , since they will not receive it as refin'd and ready-stampt for them by such , whose Skill or Faithfulness they seem to suspect . But , 1. How can they be perfect in Church-constitution and Order ; whilst they miss the mark in so considerable an Ordinance as Baptism , taking a Stone of Babylon for a Foundation , and that for Baptism which is none ? For it has been so grosly abused , ( as a learned Writer noted in another case ) that there is nothing remaining of it amongst them save the meer Name . And , 2. May it not be admired to see Men of such Light and Conscience be only pleased with the Theory and notional part of an Ordinance of Christ ? They see it to be a Gospel-Institution , but I could never yet understand they are in the practice thereof ; If ye know these things , happy are ye if ye do them . 3. But how contrary to the Rule and glorious Doctrine of the Lord Jesus would they act , should they get into the practice thereof , whilst they so grievously err in the administration of Baptism , since that also wholly belongs to adult persons , as must be own'd if the Scriptures be a perfect and sufficient Rule for us to walk by , and express whatever is necessary to know concerning this as well as things of the like nature ? But probably some may object , Since most of the Authors mentioned in this Discourse for the further evincing the Truth contended for , are corrupt either in Baptism or laying on of hands , or both , to what purpose are they produced ? In answer to which I must say , that what 's offered on the account of Authors and Antiquity , has been occasionally done , Mr. Danvers having led us in that path . Nay , I might say , we are necessitated thereto by his means , unless we should leave one chief part of his Book unanswered , in regard he utterly denies the thing it self , viz. Laying on of hands upon baptized Believers , as such , affirming there is no mention made of any such thing or practice in the Scripture : and secondly , in saying the Antient Fathers and asserters of it flew mainly to Tradition , and the usage of the Church in the case . Should an Adversary utterly deny Water-baptism , however administred , and say it was never commanded by Christ , but is a meer human Invention , or Innovation of Man ; yea and affirm that all the Fathers and Confessors , that heretofore pleaded for it , wholly made use of Tradition , and usage of the Church in vindication thereof : Would not any that is for Baptism judg it necessary , not only to prove it instituted by the Lord Jesus , and practised by the Apostles and primitive Christians , but also , in opposition to his Opponent , that those Writers both of former and later times who contended for it , did fly to the Scripture for its proof and confirmation , tho some of them could not do so as touching the Subject and Manner of Administration ? Hence it is we have took the same method in the defence of an Ordinance of the same Nature and Authority . And now , my dear Brethren , I cannot but acquaint you , that my Spirit has been much refreshed to hear how the work of the Lord has been carried on of late amongst some of you , and the readiness of many to receive this despised Truth . I am perswaded the more a Truth is opposed , the more it gets ground , and the Saints with others inquire after it : for since Mr. Danvers's Book came forth , at one Meeting in London , on one day , upon my own knowledg , near 30 persons came under the practice hereof : Vincet veritas , let Truth go on conquering , and to conquer ; the Lord will arise and scatter all the clouds of Darkness and Opposition , and take away the reproach cast upon his Servants for their Witness to his Truth , and Zeal for his Name . Let them be ashamed who transgress without cause : if we are reproached , let us take it patiently , since it is for our precious Redeemer's sake , who hath said , You are my friends if you do whatsoever I command you ; and in another Place , Whosoever therefore shall break one of these least Commandments , and teach Men so , he shall be called the least in the Kingdom of God , Mat. 5.11 . Brethren , remember the Spirit of God pronounces them worthy of commendation who stand fast , and keep the Ordinances as delivered to them , 1 Cor. 11.2 . and the more we see evil Men and Seducers ( as those called Quakers and others ) labouring on every side of us to tread under feet , and contemptuously despise all of them , let us stir up our selves with one heart in defence of them all ; and as they are appointed as Conduit-pipes for conveyance of the Spirit and blessings of the Gospel to our Souls , so let us walk as such that experience the inward Life and Virtue of them , that thereby we may beautify the Gospel and Doctrine of God and our Saviour in all things , having Lamps and Oil also in our Vessels , viz. the form of sound Words , and power of Godliness in our Hearts and Lives . And now finally , Brethren , that I may not be further tedious unto you , my breathings and desires are , that the God and Father of our Lord Jesus Christ , the Father of Lights , the God of all Comfort and Consolation , would fill you with the knowledg of his Will in all Wisdom and spiritual Understanding , grant you more clear and heavenly Communion with himself , and with one another in the paths of Peace and Righteousness , and enable you to walk inoffensively in all well-pleasing , being fruitful in every good work ; and that the God of all Grace would establish , strengthen and settle you in his Truth and Ways , that so you may remain unmovable like a Rock in these evil and perilous times , wherein so many turn aside , giving ear to Seducers , Impostors , and lying Spirits , with which our Days so abound , that it will be a choice Blessing to be kept from falling , and preserv'd without blame till the coming of our Lord Jesus Christ . Now that the God of peace , that brought again from the dead our Lord Jesus , the great Shepherd of the Sheep , through the blood of the everlasting Covenant , would sanctify you throughout , and keep you from falling , and present you without spot before him , in the day of his glorious Appearance , shall be the constant and hearty Prayer of Your Brother and Servant for Christ , and his Truth sake , Benjamin Keach . The Epistle to the Reader . THE Substance of this ensuing Discourse was formerly wrote and published in answer to Mr. Danvers's Book against laying on of Hands : but the former Impression ( called Darkness vanquished ) being quite gone , I now , upon earnest desires thereto , present thee with a new one ; and the rather , because I have met with a later and short Tract wrote by a nameless Author against this sacred Ordinance , which is also here briefly answer'd . I have also some hopes it may tend to establish such Churches and Christians as are in the practice of it , and convince such as do oppose it ; that so clear and precious an Ordinance may not be lost ; Destroy it not for a Blessing that is in it . But being unwilling to be tedious to thee , I commit it to the Blessing of God , whose Appointment it is . Farewel . Decem. 13 1697. Laying on of Hands UPON BAPTIZED BELIEVERS , As such , Proved both from Scripture and Antiquity , to be a holy Institution of JESUS CHRIST . The INTRODUCTION . AS it is matter of grief and trouble to many sober and pious Christians , so it is no less of admiration to see such eminent and worthy Persons beclouded and darkned concerning one Ordinance , that are so clear in , and so much for the practice of another . How well have some of our Brethren written concerning Baptism ? And how have they defended it against the strongest opposition , as a glorious Institution of Jesus Christ ? but yet how have they opposed this other sacred Ordinance , or holy Oracle of God ? Heb. 5.12 . and Principle of the Christian Religion , viz. Imposition position of hands upon baptized Believers as such ? which they have some of them cried down as much as they have cried Baptism up , rendring it nothing save a meer human Innovation , or Antichristian Forgery ; whereas nothing can be more clear , than that it is of the same nature and authority with Baptism , and ought equally to be contended for , being inter prima Rudimenta Fidei Christianae , among the first Rudiments of the Christian Faith. Dangerous it is to pull one stone out of the Foundation of the House of God : the Lord open their eyes to see their weakness . However , what they have written concerning this Principle , is in this ensuing Treatise examined , weighed , and particularly answered . CHAP. I. MR. Danvers in his Introduction tells us , pag. 3. after having given us an Account both from Scripture , and Antiquity , of the business of Baptism , in its Institution , Subject , Manner , and End , &c. that it may neither be unnecessary nor unprofitable to give us an account of Laying on of hands , not only because it immediately follows that of Baptism , Heb. 6.1 , 2. but more especially because for Confirmation ( as it has been called ) it had been next after Baptism so solemnly asserted , practised and enjoined , both in former and later times , as an Ordinance of Christ , and essentially necessary to Church-Communion : But what this Laying on of hands is , and how that of Confirmation is founded on the Word of God , he tells us , he shall consider , examin , and recommend it to the judgment of all discerning , and impartial Christians . Reply . He hath in his Treatise of Baptism done well ; Jehovah bless his Work and Pains therein . And is it so in very deed ? Is the ground and reason why he undertook to write about Laying on of hands , because it immediately follows Baptism , Heb. 6.1 , 2 ? Did he find it so clearly there ? and has that of Confirmation , as it is called , been so solemnly asserted in former and later times as an Ordinance of Christ , and necessary to Church-Communion ? Methinks if this be so , he should have been very careful how he spake or wrote against such an Ordnance , which so immediately follows Baptism according to the Scripture ; and more especially considering what he says about Authors and Antiquity , concerning Confirmation , or laying on of hands , it having been so solemnly asserted , practised , and enjoined , as above said . Tho for my part I judg it not worth my while to make such a narrow search into Authors , Canons , Decrees of General Councils , and the like , as probably he and many may do : considering we have the Word of Christ so plain and clear in the case , what need we trouble our selves further , especially being satisfied , as some of the Fathers have said themselves , that no Doctors , nor Councils are of any authority or credit without the Word of God ? Yet finding so many of the Antients speaking so clearly touching this Ordinance , tho under another name , it confirms me in my belief and practice herein ; and one would think it should the more stumble them : for whatsoever credit , or esteem some of those Authors have whom he mentions , yet I judg he will grant several of them to be as famous as most who have written since the Apostles time , as hereafter may be hinted . In the next place he tells us , what method he will observe in writing his Treatise , viz. First , Give us an account what he finds of this Rite ( as he is pleased to call it ) in the New Testament . Secondly , How asserted and practised by the Antients , with the Opinions of the Fathers , and Decrees of Councils . Thirdly , How practised and injoined by the Church of Rome . Fourthly , How by the Church of England . Fifthly , How maintained by some of the Presbyterian and Independent Perswasions . Sixthly , How practised and injoined by several of the Baptized Churches in this Nation . Then he proceeds to shew , how Laying on of hands was us'd in the New Testament : 1. In Benediction , Mark 10.16 . 2. For Healing , Mark. 6.5 . 3. For conferring the extraordinary Gifts of the Spirit before Baptism , Acts 9.17 . After Baptism , Acts 8.14 . 4. In Ordination , Acts 6.6 . 1 Tim. 4.14 . Acts 13.3 . Reply . I readily grant what he says about the several sorts of Laying on of hands , and the use and end of them , but must needs except against what he speaks concerning the third sort : he affirms that Hands were laid upon Persons for conferring the extraordinary Gifts of the Spirit ; and mentions two Scriptures for proof , viz. Acts 9.17 . and Acts 8.14 , 15. in which affirmation he altogether begs the question , and proves nothing , nor removes what has been said to this very point . In this I must withstand him , for he goes too fast . I should be glad could I be an Instrument in the hand of Christ to rectify their understanding herein who doubt about it ; for they seem to be much mistaken about that Text , Acts 9.17 . but especially that in Acts 8.14 , 15. I shall therefore offer something in the first place to this ; Doth not the Scripture say plainly in Acts 9.17 . that Ananias put his hands upon Saul , that he might receive his sight ? why should he say then , it was for the extraordinary Gifts of the Spirit ? If that which is exprest to be the effects of Ananias his putting his hands on Paul , was the only end of that Service , which is according to his own arguings upon Acts 8.14 . Acts 19.16 . then it was only for his sight ; for it is said he received his sight , but not a word of his receiving the Holy Ghost , when he laid his hand upon him : that he was sent to Saul , that he might receive the Spirit , is granted ; but whether by laying on of hands , or some other means , is yet to be proved : And this being an extraordinary case , and different from that in Acts 8.14 , 15. viz. Ananias his laying hands on Saul as a blind Man , that he might receive his sight ( which answers to that in Mark 16.18 . ) and Peter and John laying their hands on them in Acts 8.14 . as on baptized Believers as such , for their receiving the Holy Spirit , makes nothing to the Controversy depending , tho Mr. D. hath put them together , as if the Subject , Manner , and End , were one and the same . But Secondly , to proceed to that Scripture Acts 8.14 . where mention is made of Peter and John's laying their hands on baptized Believers in Samaria , which our Brethren affirm was also to confer the extraordinary Gifts of the Spirit ; but how much they are mistaken herein , shall be examined : Since it appears not that the Apostles at Jerusalem did either send Peter and John to Samaria upon that account , or that they laid their hands upon those believing Samaritans to that only end , 't is very strange Mr. D. or others should affirm any such thing ; therefore to prevent this mistake , let us once again examine these Texts ; Now when the Apostles , which were at Jerusalem , heard that Samaria had received the Word of God , they sent unto them Peter and John , who when they were come down , prayed for them that they might receive the Holy Spirit , ( 't is not said the extraordinary Gifts , but the Holy Spirit , those you see are the express words ) for as yet ( saith the Text ) he was fallen upon none of them , only they were baptized in the Name of the Lord Jesus : then laid they their hands on them , and they received the Holy Ghost , Vers . 14 , 25. I know 't is objected from the following words , that the Spirit came upon them in some visible or extraordinary manner , because Simon saw , that thro' laying on of the Apostles hands the Holy Spirit was given . This is only a supposition : for who can tell what kind of Manifestations of the Spirit might appear in them , to convince Simon that they had the Holy Spirit ? The Text doth not say , they either spake with Tongues , or wrought Miracles . But if for arguments sake , we should grant they receiv'd the Spirit in some extraordinary manner , as those in Acts 19. it would not follow , that this was the absolute end of this Service ; for if we may reason as they and others have done after this manner , that what was the effects of their laying their hands upon them , was the end why they laid on their hands , and that End is by none attained in these days , therefore Laying on of hands is not practicable in these days ; we shall shew you the sad Consequences and Absurdities that would follow such an Inference . To proceed , 't is said Acts 4.31 . that when the Apostles had prayed , the place was shaken where they were assembled ; Now mark , because this Miracle was wrought as the effect of their praying , can it be thought that was the end of Prayer , or that we must not pray because no such effects are wrought now ? And when Philip had baptized the Eunuch , Acts 8.39 . 't is said the Spirit caught away Philip , that the Eunuch saw him no more : what a strange thing was this that followed Baptism ? But now because this Miracle followed as the effect of that Administration then , shall we conclude it was the end of the Ordinance of Baptism ? But again in Acts 10.44 . while Peter was preaching the Word to Cornelius , and unto those that were in his House , 't is said , The Holy Ghost fell on all them that heard the Word , so that they spake with Tongues , &c. Now shall we say , the extraordinary Gifts of the Spirit , or Miracles , were the end of Preaching , because such kind of Effects followed preaching ? Surely none will argue so , that understand themselves : for if that was the End of preaching , because it was the Effect that followed , and that Effect now never following , we may say as many do , Preaching is ceased , if he and others argue right : for such and such extraordinary Gifts of the Spirit followed ( say they ) when baptized Believers did come under laying on of hands in the Apostles days , and these Gifts are not given now ; therefore that Ordinance is ceased , it being only for the Confirmation of the Gospel . Now say I , by the same Argument , all the Institutions of Christ may be denied , as well as laying on of hands : As First , Meeting and assembling together ; see Acts 2.1 . 't is said , They were all met together with one accord in one place , and suddenly there came a Sound from Heaven as of a rushing Wind , and it filled all the House where they were sitting . Vers . 2. And there appeared unto them cloven Tongues like fire , and sat upon each of them . Vers . 3. And they were all filled with the Holy Ghost , and began to speak with Tongues as the Spirit gave them utterance . Here is no mention of any other Ordinance , save only assembling together , God graciously being pleased first to confirm the Time of Worship under the Gospel , viz. the first Day of the Week , for so was the day of Pentecost , as Tradition has handed it down : and mind what effects followed . But , First , 'T is not so now , shall we therefore assemble together no more ? * Secondly , When the Apostles prayed , the House was shaken , but 't is not so now ; doth Prayer therefore cease to be a duty ? Thirdly , When Christ was baptized , there was a voice heard from Heaven , saying , This is my beloved Son , in whom I am well pleased ; and the Spirit came down in likeness of a Dove . And when the Eunuch was baptized , the Spirit caught away Philip ; but such Effects follow not now when Persons are baptized ; ergo it's not the duty of any to be baptized now , if theirs be right Reason . Fourthly , Peter preached to the Jews , Acts 2. and at one Sermon three thousand were converted : And he preached to Cornelius , Acts 10. and while he preached , the holy Spirit came upon them that heard the Word , that they spake with Tongues , and magnified God , But such Effects as these follow not now when we preach ; ergo no Man is authorized to preach now , by their arguing . Fifthly , When Paul laid his hands on those baptized Believers , Acts 19. the holy Spirit came upon them , and they spake with Tongues , &c. but these Effects follow not now when baptized Believers have hands laid upon them ; must we therefore lay hands no more ? Surely we have no more reason to neglect or lay this aside , than we have all the other Ordinances , considering the like Effects followed them respectively , as well as Laying on of hands : But contrariwise I must needs say , instead of being stumbled , or weakned in my Faith and Practice concerning laying on of hands , from the consideration of those extraordinary Gifts of the Spirit being the Effects that followed once or twice as exprest in the Scripture , that I am thereby abundantly confirmed , and established in it , and that because I find every Gospel-Ordinance and Institution of Christ was in the primitive time more or less confirmed , according to Heb. 2.4 . by Signs , Wonders , and divers Miracles , and Gifts of the Holy Ghost , according to his own Will. And finding this Ordinance of Imposition of Hands , so visibly owned by Jehovah , and wonderfully confirmed by the extraordinary Gifts of the Spirit , like as Assembling together , Prayer , Preaching , and Baptizing hath been ; it is , I say , of an establishing nature to me . And I see no ground to except against this Ordinance more than any of the other , notwithstanding what ever hath been said or written against it from hence . And because I know it has stumbled many , that the end of laying on of hands , Acts 8.19 . was for the extraordinary Gifts of the Spirit , I shall be the larger upon this particular , fully to remove and take off this Objection , which in part has already been done . But to proceed , I affirm again that the end of that laying on of Hands , Acts 8.14 , 15. and Acts 19.6 . was not for the extraordinary Gifts of the Spirit , and I argue thus : First , Because it was never propounded as the End of it , neither can it be prov'd it was . What can they instance in the Case , since what they mention of such and such Effects which followed , proves nothing in the least ? Secondly , It could not be for the extraordinary Gifts of the Spirit , or Miracles , because not promised unto baptized Believers as such , nor was it ever given but to some particular Persons ; only I grant , the Holy Spirit is promised to all , as he is the Comforter , according to John 14.16 . If ye love me , keep my Commandments . And I will pray the Father , and he shall send you another Comforter , even the Spirit of Truth , which shall abide with you for ever . All the Disciples of Christ who believe , and are baptized , have the Spirit promised to them , as further might be made appear , Act. 2.38 . Then said Peter , Repent , and be baptized every one of you in the Name of Jesus Christ for the remission of Sins , and ye shall receive the Gift of the Holy Spirit ; for the Promise is to you , and to your Children , and to all that are afar off , even as many as the Lord our God shall call . The Spirit being so plainly promised to all that were obedient to Jesus Christ , or the Called of God , the Apostles that were at Jerusalem , hearing how God had called by his blessed Word and Spirit , the Samaritans to Obedience , they well knew , and were assured that the Holy Spirit , the Comforter , was their Right , Promise and Privilege , as well as any other Gospel-Believers ; and therefore sent them Peter and John , that they might receive ( through the use of that holy Ordinance ) the Promise of the Father : and upon consideration that the Samaritans were Gentiles , or a mixt People , or such as were not of the Seed of Abraham according to the Flesh , and some of the first of the Gentile Race that were called by the preaching of the Gospel , Jehovah was pleased to give some visible sign and demonstration of his receiving them into his Grace and Favour , to satisfy any of the Jewish Disciples that might doubt concerning the extent of the Blessings of Christ and the Gospel : for palpable it is that for some time after the Death and Resurrection of Christ , few of the Apostles themselves understood the glorious intent and purpose of the Almighty , in bringing in the Gentiles , making them fellow-Heirs , and of the same Body , , and Partakers of his Promise in Christ , through the Gospel , Eph. 3.6 . This I conceive to be one reason , why God so visibly own'd the Ordinance of Laying on of hands when administred , as well as for the Confirmation of the Ordinance it self ; and that Christ might convince them he had made good his Promise , John 14.16 . But if you will still say , that the Reason , End , or Cause why Peter and John did lay their hands on those baptized Believers , was not for the Spirit , the Comforter , as so considered , but for the extraordinary Gifts thereof , I shall proceed to a third Reason ; and thus I argue : Thirdly , Either Peter and John , when they laid their hands on those Believers , and prayed for the Spirit , prayed in Faith , or not in Faith : If in Faith , then they had ( I presume ) some ground or Promise of God and Christ , to build their Faith upon , as to what they prayed for : But if it was for the extraordinary Gifts of the Spirit , as some affirm , where shall we find any such Promise that they might ground their Faith upon ? And is it not sinful to pray for that which God has no where promised , considering what the Scripture saith , Rom. 14.23 ? There are divers Promises , as hath been hinted , made by God of giving the Spirit , I grant , but not the extraordinary Gifts † . God promised , he would pour out his Spirit on his Servants and Hand-maids ; and our Lord Jesus in John 14.16 . promised , the Comforter to all that love him , and keep his Commandments : And in Acts 2.38 . it is promised to all that repent , and are baptized ; And doubtless it was by virtue of these Premisses , or Promises of the like nature , that Peter and John prayed , and laid their hands on those Believers in Samaria , and Paul on those at Ephesus , Acts 19. or else shew us what Ground or Promise they had . If you say , the extraordinary Gifts of the Spirit were promised ; then say I , they were promised to Persons of such or such a Name , or so or so qualified . Now surely none will say , to Persons of such or such a Name ; therefore it must be promised to Persons so or so qualified , and those Qualifications also must be known : if the Qualifications be not Repentance , Faith , and Baptism , then assign what they are : If you say , Faith and Repentance be the Qualifications ; then say I , the Promise of the extraordinary Gift is made to every Christian Man and Woman ; yea and every sincere Believer must receive those Gifts , or God doth fail of his Promise : For I am sure there is not one Soul that is a Believer indeed , having obeyed from the heart the form of Doctrine taught and delivered to the Saints , but hath more or less received the Spirit of God , according to the Promise or Promises made to them as Persons so and so qualified or called , as hath already been minded . Fourthly , The end of that Laying on of hands , Acts 8. could not be for the extraordinary , Gifts of the Spirit , because those extraordinary Gifts , or Miracles , serve not for them that believe , but for them that believe not . Now can any think , Peter and John were sent by the Apostles from Jerusalem to those that had received the Word , and were baptized in Samaria , for the profit and benefit only of the Unbelievers there , that they , viz. such as did not believe in Samaria , might by beholding the Miracles , or extraordinary Gifts of the Spirit given to them that did believe , be convinced that Jesus was the Christ ? Surely no Man can think , or imagine such a thing , especially considering the Text says plainly , They were sent to them that had received the Word , and were baptized ; sent for their particular Comfort , and further Consolation in Christ Jesus , that so they might stand compleat in the whole Will of God , and might be made Partakers of the Spirit of Promise made to every believing Soul baptized , Acts 2.38 . for as much as it was their right , and they stood in great need of it , as all poor Souls do who enter themselves under Christ's Banner : For as our Lord Jesus , after he was baptized , had the Spirit descending upon him , and was straightway exposed to temptation from the Devil ; even so are all his Followers , when they take up the Profession of the Gospel , to expect to meet with sore Trials , Temptations , and Afflictions , and therefore have need of more of the Spirit to strengthen , encourage , support , and comfort them , and to give them further assurance of the Love of God , that they may not flag , nor be disheartned , but may be abundantly enabled to overcome all Enemies and Opposition , and remain faithful to the Lord Jesus unto the death . To this end doubtless the Apostles sent Peter and John from Jerusalem ; who when they came , pray'd and lay'd their hands upon those Men and Women baptized , even for the Holy Spirit of Promise , for their particular profit , comfort and benefit , and not for extraordinary Gifts or Miracles , which was ( 't is plain from Heb. 2.4 . ) for the Confirmation of the Gospel to them that believe not , ( according to 1 Cor. 14.22 . ) Wherefore Tongues are for a sign , not to them that believe , but to them that believe not ; but prophesying serveth not for them that believe not , but them which believe . Fifthly ; This being so , it could not be for the extraordinary Gifts of the Spirit , that the Apostles laid their hands on those in Samaria , because there was no need of further Miracles , forasmuch as Philip had wrought such mighty Miracles and Wonders in that City before , in so much that they were all convinced ; yea the very Sorcerer himself believed , and continued with Philip , and wondred , beholding the Miracles and Signs which were done , Acts 8.13 . Surely the Apostles at Jerusalem hearing of those things , and how the People , yea the whole City , were convinced and satisfied that Jesus was the Christ , would never have sent Peter and John to do that work which was so effectually done before by Philip ; and therefore I conclude , that that laying on of hands Acts 8. was not for Tongues , Miracles , or the extraordinary Gifts of the Spirit , as our Brethren affirm : and this being so , my work is near done already ; for if they miss in giving us a true Account how Laying on of hands was used in the New Testament , they miss in the main case of all ; and if that Laying on of hands , Acts 8.14 , 15. and Acts 19. was not for the extraordinary Gifts of the Spirit , the greatest Objection is answered , and the chief stumbling-block taken out of the way of God's People : For if Prayer , and Laying on of hands was practised upon baptized Believers as such , as a Principle of Christ's Doctrine , for the promised Spirit , the Comforter as so considered , which is the absolute Right , Portion , and Privilege of every believing Soul to the end of the World , then doubtless the Ordinance must needs remain in full force and virtue as God's way , means , or method of conveyance of the said Spirit to all his Chosen always , even until the end . But because I shall have occasion to speak more to this anon , I forbear inlarging upon it here . CHAP. II. Shewing that tho this holy Institution of Christ hath been corrupted by Antichrist , yet it ought not therefore to be rejected . MR. Danvers , Pag. 6. proceeds to shew how Laying on of hands has been asserted by the Antients , and by the Canons and Decrees of several Councils ; Pag. 15. how by the Church of Rome ; Pag. 17. how by the Church of England ; Pag. 24. how asserted by some both of the Presbyterian and Independent Perswasion , &c. What earnings or advantage he could propound to himself by filling up so many Pages in his Book with Stories of this kind , I know not . Many ( as I am informed , and some in my owm hearing ) do judg what he has done in this respect , makes more against himself than us ; Nay some , who are for this Ordinance , seem to be much confirmed by what he has said concerning Antiquity in respect thereof , and look upon themselves as beholden to Mr. Danvers for his pains in searching into Authors , and in producing so much , both from Antient and Modern Writers , for Laying on of hands as immediately following Baptism , and as necessary to Church-Communion : And I must confess , I did not think so much could have been produced from Authors and Antiquity in the case , as I perceive there may , having through his means , according as I am capable , made some search ; Tho I must say , if there were ten times more to be urged on that account , had we not the Authority of God's Word to warrant our Practice , it would signify nothing : For we will say with Ignatius ; Whosoever speaks more than is written , altho he fast , altho he keep his Virginity , altho he work Miracles , altho he prophesy , yet let him seem to thee a Wolf amongst the Sheep : Epist . ad Hierom. But to proceed , I wonder Mr. Danvers should condemn , and wholly cast away Laying on of hands upon baptized Believers , and have nothing to do with it , because it had been corrupted by the false Church ; the Subject , and Manner of Administration being quite altered , and changed ; the Ordinance , or pure Institution being turned into abominable Superstition : may he not as well cast away Baptism and the Lord's Supper also , since they have been every way as much corrupted , changed , and polluted as this ? Nay , what Ordinance has not ? Our work is to discover , and remove all Popish Additions and Pollutions , which in the days of darkness crept in , that so we may see every Institution shining forth in its primitive purity and splendor ; and not reject any Ordinance of Christ , because polluted by Antichrist . What tho ( as he said ) those Popes , Councils , and Fathers , that enjoined and imposed Infants Baptism for an Ordinance of Christ , enjoined that of Confirming Infants ? Reply . If it was as early corrupted , altered , and changed as Baptism , ought we not , since God has given us the Light of his Word and Spirit , to recover it from those Corruptions as well as Baptism ? Infants Baptism we all say , is a Popish Tradition , or humane Innovation ; yet is Baptism Christ's Ordinance : so in like manner we say , is laying on of hands upon Infants , or such as have only been baptized in Infancy , a meer Popish Rite , and Innovation : yet Laying on of hands upon baptized Believers as such , is an Ordinance of Christ , as divers worthy Men have clearly proved from God's Word ▪ And tho the Antient Fathers and Councils he speaks of , together with those of the Church of Rome and England , do wholly fly unto Tradition , to prove their practice of Laying on of hands upon Children ; this will no more weaken our practice of Laying on of hands upon baptized Believers , than their flying to Tradition , and Usage of the Church , to prove their Infants Baptism , weakens our practice of baptizing Believers . Moreover , those of the false Church , who wholly make use of Tradition to prove their Pedobaptism , might without doubt , had God been pleased to open their eyes , seen that Baptism was a Divine Institution practised by the Apostles ; even so might they also have easily seen , that that Laying on of hands practised by the Apostles next after Baptism , was Christ's holy Appointment ; tho they could not find their ridiculous Rite , and Popish Ceremony of Confirming Children so to be , there being not the least Word of God for it . But from what our Opponents say of Authors , I observe , that in the Antichristian Church , ever since the Apostacy from the good old way of the Gospel , there has been somewhat practised and kept up in the room and imitation of that Laying on of hands ( instituted by Christ , and practised by the Apostles ) upon baptized Believers as such , and as necessary to Church-Communion , as well as they have kept up something they call Baptism , in imitation of the true Baptism . And 't is evident , that as the Romish Church has abominably corrupted the Ordinance of Baptism as to the Subject and Manner of Administration , and added many ridiculous , and superstitious Fopperies to it ; even so they have done by Laying on of hands : The Silver is become dross , and the Wine mixed with Water , Isa . 1.22 . He shall ( saith Daniel ) think to change Times and Laws ( speaking of the little Horn ) and they shall be given into his hand , &c. Chap. 7.25 . But to proceed , do our Brethren utterly detect all those impious Forgeries and Ceremonies used in Baptism , and contended for by those Fathers , Councils , and corrupt Churches they speak of , and so clearly witness against them , for changing the Subject , and Manner of Baptizing ; and yet all the while hold for Baptism it self , and faithfully contend for it ; yea and conclude too , notwithstanding those Abuses , and Corruptions by the Antients , and in the false Church , Baptism all along was maintained ? this I say , rather confirms and proves the thing it self to be an Ordinance of Jesus Christ than otherwise ( tho not as they perform and practise it ) why cannot they do the like concerning that Rite of Popish Confirmation ? We do detect and abominate all those superstitious Ceremonies used by them , and witness against them for changing of the Subject , viz. from baptized Believers to sprinkled Infants , or such as were rantised in their Infancy ; and yet contend for the thing it self , as practised in the Apostles time : and little reason they have to blame us herein ; since the work of Reformation , or to labour to reduce Ordinances to their primitive Purity and Lustre , is by all accounted a glorious Work ; yea , and it is a full and compleat Reformation we all long for , not only for one Ordinance to be restored and refined from the dross , and abominable filth of Popish Traditions , but every Appointment and Ordinance of Christ . Mr. Danvers , p. 30. ( having given us an account how Laying on of hands , or Confirmation , has been asserted and practised , By the Antients ; By Councils ; By the Church of Rome ; By the Church of England ; By some of the Independent , and Presbyterian Perswasion ; And Lastly , By some of the Baptized Churches ) He comes to examine upon what ground such a great Ordinance has been , and is enjoined . Reply . Doubtless it concerns us all to see what ground , or Scripture-warrant we have for whatever we do , or is done in the Worship and Service of God ; and as to Confirmation or Laying on of hands , as asserted and practised by some he speaks of , I marvel not that they leave the Scripture , and fly to Tradition : For first , as to that which the Popish Church calls an Ordinance of Jesus Christ , 't is so blasphemous and ridiculous ( as he well observes ) that the very naming of the particulars thereof may fully detect the folly and impiety of it ; whether respecting the Name , which is called Chrysm , Vnction , Perfection , &c. or the Nature , which is done by putting the sign of the Cross , with the Bishop's finger , in the forehead of the Confirmed , with these words : I sign thee with the sign of the Cross , and with the Chrysm of Salvation , in the Name of the Father , Son , and Holy Spirit ; the Party being in a white Garment , his Head bound with Linen , his Hair cut , and attended with Gossips , or Sureties ; this is ( saith Mr. Danvers ) what several Popes and Councils have by their Canons and Decrees determined , and enjoined as the great Sacrament of Confirmation , pag. 3. Reply . Well might Hommius tell us , that it is not only contrary to the Scriptures , but Blasphemous and Idolatrous , and the vain Invention of superstitious Men. And well might Tilenus call it , an Excrement of Antichrist : And Amesius say , the reasons given for the same by the Papists , are both empty , and vain ; and Mr. Calvin cry out against it , as is minded by Mr. Danvers . To which I might add a passage out of a Treatise of Mr. Hanmer , a Presbyterian , who tho very clear as touching Laying on of hands upon Adult Persons Baptized before they are admitted to the Lord's Table , yet cries down the Papists practice herein in respect of manner and form ; they use ( saith he ) anointing with Chrysm , a compound of Oil and Balsam , consecrated by the Bishop ; which as it was never instituted by Christ nor his Apostles , so saith he ( as some affirm ) it had its original from Calixtus Bishop of Rome , Anno 218 , who ordained Confirmation to be performed with Chrysm , which before was done with imposition of hands without Chrysm . And further he speaks of the form , which ( saith he ) they make to lie in these words : Consigno te signo Crucis , & confirmo te Chrysmate salutis , in nomine Patris , & Filii , & Spiritus Sancti : I sign thee with the sign of the Cross , and confirm thee with the Chrysm of Salvation , in the Name of the Father , Son , and Holy Ghost ; A meer humane invention and device ( saith Mr. Hanmer ) that has not the least shadow for it from the Scripture * . Also another exception he brings against the Popish way of Laying on of hands , viz. in respect of the Subject , they confirming Infants , when according to the Apostolical Institution it belongs only to such as are Adult . And it appears that Calvin from hence bore his witness against Confirmation , viz. in respect of the abuse and corruption of it , as appears in his Institut . lib. 4. cap. 19. To which agrees the Testimony of Chemnitius : Our Men ( saith he ) have often shewed , that the Rite of Confirmation , if the unprofitable superstitious Traditions , and such as are repugnant to the Scripture , were removed , may piously be used to the edification of the Church , according to the consent of the Scripture . Exercitat . upon Confirm . pag. 65. That Calvin owned Confirmation , or Laying on of hands , to be a Divine Institution , take his own words : Nam neque satis pro sua utilitate commendari potest sanctum hoc Institutum , nec Papistae satis exprobari tam flagitiosa Corruptela , quod illud in pueriles vertendo Ineptias , non modo sustulerunt è medio , sed eo quoque ad impurae & impiae Superstitionis praetextum turpiter sunt abusi . For neither can this holy Institution ( saith he ) be enough commended for its Vtility , nor the Papists be sufficiently upbraided with their so flagitious corruption of it , that by turning of it into childish Fopperies , they have not only taken it away , but have also so far shamefully abused it , for a colour of an impure and impious Superstition . And further he saith : Adulterinam enim illam Confirmationem , quam in ejus locum surrogarunt , instar Meretricis , magno Ceremoniarum splendore , multisque pomparum fucis , sine modo ornant . For they do beyond measure deck that Adulterous Confirmation , which they have substituted in its room , like a Harlot , with great splendor of Ceremonies . If therefore ( saith that worthy Author in his said Excercitat . p. 51. ) Confirmation shall be drained from these mixtures of humane Inventions that have for a long time so defaced and deformed it , viz. not called it a Sacrament ; if their Popish matter ( both remota , and proxima ) of anointing with consecrated Chrysm the forehead of the Confirmed in the form of a Cross , be removed ; if neither Infants nor Children , who are not yet arrived to years of discretion , be admitted , but such as are Adult , who are able to give an account of their Faith , and the work of Grace upon their hearts ; finally if those feigned Effects , mentioned by them as the end and use of it , together with those idle Additions that have betided it in the declining times of the Church , be rejected and cast off ; and if done only with Prayer and Laying on of hands , for the admission of Persons as full Members , to the enjoyment of all Church-Privileges , as most agreeable to that of the Apostolical and primitive times ; it will ( saith he ) I conceive be found to be exceeding useful and advantageous , as a thing requisite , if not necessary to a right Reformation , and the reducing of the Churches of Christ to their native beauty , and primitive purest state and constitution , &c. And that it might appear it was not only his own Judgment , together with Calvin , and Chemnitius , he produceth several other eminent Lights of the Reformed Churches , viz. Peter Martyr , the Divines of Leyden , Pareus , Rivet , Peter du Moulin , Didoclavius , as all witnessing to Laying on of hands upon the Baptized as such , as an Apostolical Institution , and that which ought to be practised by the Churches of Christ , being refined from all Popish Corruptions and Additions , as the best Expedient , and readiest way to a happy Reformation , according to the primitive Pattern . To which I might add Mr. Caryl , Mr. Baxter , Mr. Ralph Venning , and Mr. G. Hughes , who all speak the same things concerning Confirmation , as may be seen in their Epistles to the forementioned Book of Mr. Hanmers , in commendation , and approbation thereof : and indeed to see how clear they be in their understandings concerning this Ordinance of Laying on of hands , and how learnedly and judiciously they have laboured to recover it from those Popish Mixtures , and cursed Pollutions of the Romish Church , hath been of a refreshing nature unto me ; tho I can't but admire in the mean while , they should still remain so blind and dark concerning Baptism , not perceiving how that also hath been as vilely corrupted and changed from the Apostolical Institution , in respect of the Subject and Manner of Administration , as well as in regard of those idle and ridiculous Forgeries and Additions of Chrysms . Consignations , Albes , Salt , Spittle , Sureties , &c. which they witness against . Now were but their eyes so opened as to recover and drain Baptism from Popish Corruptions or Alterations upon this account also , how would it add to the beauty and perfection of their Confirmation and Reformation , ( provided according to their Light they would also get into the practice of both ) and what glorious Churches might they soon come to be , yea excel many of the baptized Congregations in respect of the plain Form , Order , and Constitution of the House of God according to the primitive Pattern ? But to proceed , there are few , or none as I can gather , do oppose this Ordinance save some of the Baptists , of which Mr. Danvers may be reckoned the chief ; for besides these modern Writers , already mentioned , who speak so fully concerning Laying on of hands with prayer to God for more of his Holy Spirit of Promise , and as an orderly admission unto Church-Communion , the perswasion or judgment of the Assembly of Divines concerning this Ordinance , I might also produce how clearly they agree with the forementioned Presbyterian and Independent Ministers herein , as you may see in their Annotations on Heb. 6. But no more of this at present , lest we too far digress from the matter in hand ; what we have here said , is in answer to Mr. Danvers , in respect of the Rite it self , or thing called Confirmation , and how to be rejected ( as we have a cloud of Witnesses agreeing with us herein ) and how to be maintained , owned , and practised by the Churches of Christ . I shall now return to Mr. Danvers , pag. 32. he having in pag. 31. shewed us how blasphemous and abominable a thing the Rite of Confirmation is , as asserted by the Antients , and Decrees of General Councils , and practised by corrupt Churches ; in the next place he comes to enquire what Credit or Authority the Fathers or Doctors are of that witness to it , whose Authority he labours to disprove , calling them suborned Witnesses and Knights of the Post . CHAP. III Shewing who the Antients are , and of their Credit and Authority who have born witness to Laying on of Hands . ADmit we grant what Mr. Danvers speaks concerning Dionysius the Areopagite , and the Decretal Epistles of the first Popes , to be impious Lies and Forgeries , shall we therefore conclude they are all suborned Witnesses . viz. the Antients who have written concerning Laying on of Hands ? Surely many of the Fathers who have born witness thereunto , are generally received , and their Authority approved as the best of human Writers : What say you to Tertullian , shall we call him a Knight of the Post ? Take his Testimony : ( A.D. 200. de Bapt. c. 6. ) Manus imponitur per benedictionem , advocans & invitans Spiritum Sanctum ; tunc ille Sanctissimus Spiritus super emundata , & benedicta Corpora , libens à Patre descendit . After Baptism the Hand is imposed by Blessing , and calling and inviting of the Holy Spirit , who willingly descends from the Father on the Bodies that are cleansed and blessed . Moreover he saith : It is the fleshly , or outward act of Baptism , that we are dipt in water ; the spiritual effects , that we are freed from our Sins : Then follows Laying on of hands , the Dispenser inviting the Spirit of God by Prayer . And being cleansed by Baptismal Water ( saith he ) we are disposed for the Holy Spirit , under the Hands of the Angel of the Church . And further , speaking concerning the happy state of the Church in this day , he saith , ( de Script . cap. 36. ) She believeth in God , she signs with Water ( that is , baptizeth ) she clothes with the Spirit , ( viz. by Imposition of hands ) she feeds with the Eucharist , and exhorts to Martyrdom ; and against this Order or Institution she receives no Man. Another Witness I shall call in , shall be Eusebius ( not the Pope of that Name ) but Eusebius Pamphilus , who lived in the time of Constantinus Magnus the Emperor , about three hundred Years after Christ ; he certifies fully to our purpose , ( lib. 7. c. 2. ) that the antient manner of receiving Members into the Church , was with Prayer , and Laying on of hands . Doubtless by calling it the antient manner , he must needs refer to the Apostles time . Again , Eusebius declareth , ( lib. 6. c. 26. ) That one Novatus being sick was baptized , if it may be called a Baptism ( saith he ) which he received , for he obtained not after his recovery that which he should have done by the Canon of the Church , to wit Confirmation by the Hands of the Bishop ; which having not obtained , how can he be supposed to have received the Holy Spirit ? This was about the Year 260. 'T is also to be noted , that in neither of those places , nor any where else in Eusebius , is the least mention made of Crossing , or Chrysm , in the administration of this Ordinance . Cyprian shall be the next , whom none I suppose take for a suborned Witness : having urged that of the Apostles going to Samaria , to impose Hands on those that Philip had baptized , ( saith he ) which Custom is also descended to us , that they who are baptized , might be brought by the Rulers of the Church , and by Prayer , and Imposition of Hands obtain the Holy Ghost . Again saith St. Cyprian , ( Ep. ad Steph. de Haereticis , Ep. 72. ) It is of no purpose to lay Hands on them to receive the Holy Spirit , unless they receive the Baptism of the Church . I might produce Origen , in his 7th Homily upon Ezekiel , who speaks concerning it . Also Hierom , who answers this Question , viz. Why he that is baptized in the Church , doth not receive the Holy Ghost , but by Imposition of hands , saith he ( Dial. ad Lucifer . ) This Observation for the honour of the Priesthood , did descend from the Scriptures ; If you ask me where it is written ? 't is answered , in Actibus Apostolorum , in the Acts of the Apostles . Ambrose is cited by Mr. Danvers himself ; with Augustin , and others , whose Authority is not questioned : To which I might add Chrysostom , Theodoret , &c. Several others , yea many might be produced , besides those he calls suborned Witnesses ; and yet have we far better Authors and Witnesses to defend this sacred Truth ; for we have the Authority of our Lord Jesus Christ , 't is left on record amongst the first Principles of his Doctrine ; we have the Testimony of the Apostles Peter and John ; and one not inferior to them , viz. blessed St. Paul , ( Heb. 5. 12. and 6. 1 , 2. ) as hath , and shall ( God assisting ) be made further evident : And upon no better Authority , I must confess , is this sacred Ordinance imposed upon us . But now to speak more directly to Mr. Danvers , what he insists on in pag. 33. about the Rite of Confirmation , as practised in the Church of Rome , and as corrupted from the pure Institution , we readily grant it is of no better Authority than Infants Baptism . And as touching what he speaks of Rivet , ( Controv. Tom. 2. Exercit. p. 44. ) that it was neither instituted by Christ , nor his Apostles , 't is spoken with respect of the Popish manner with Chrysm , and other ridiculous Ceremonies , which was before done with Prayer and Imposition of hands without Chrysm : They did , saith Mr. Baxter , make haste to corrupt it ; they quickly introduced the Crosses , and Chrysm ; but from the beginning it was not so . And as to what he says concerning Ambrose , Jerom , Augustin , and some others , it is granted , they lived in those times when the Church was adulterated , and the holy Appointments of Christ corrupted , and changed from their primitive purity ; yet this makes no more against the holy Ordinance of Laying on of hands , than it doth against Baptism , and the Supper of our Lord , &c. as I have already shewed . All that Mr. Danvers hath said hitherto of Tradition , and Fathers , makes only against the Church of Rome and England , and others who have drunk of the Whores Cup ; those things which they cry up for Apostolical Traditions , are nought else save meer human Innovations , and cursed Inventions of corrupt Men. I shall close this with a passage of Dr. Jer. Taylor , who treating about Laying on of hands upon baptized Persons as such , saith , This was antient , and long before Popery entred into the World ; and that this Rite has been more abused by Popery than by any thing . As to what Mr. Danvers speaks of the Waldenses , that the true ones were against Imposition of hands ; if that be true , yet it must be understood of the Popish Confirmation , which they disowned as a Sacrament , accompanied with Ceremonies ; for so I find they express themselves : Such a Confirmation , I grant , they witness against , as being none of Christ's Institution , but introduced by the Devil's Instigation ; 't was the corruption of it , and not the thing it self , doubtless they witness against : but that they owned not Laying on of hands at all after Baptism , before admission was granted to the Lord's Table , I judg too hard for any to make appear . But if they were ignorant of this Truth , 't is no marvel , considering the Day they lived in . Object . If it be objected , they with other Churches and People he mentions , were much enlightned into the Truths of the Gospel . Answ . That is no good Argument , since glorious Reformers , and eminent enlightned Souls , may notwithstanding lie short of some Institution of the Almighty , as appears both in the Old and New Testament : What glorious Light had David , Solomon , Hezekiah , Josiah , and many others of the Godly Kings and Prophets in Juda ? And yet one thing plainly laid down in the Book of the Law , they were short in , nay , as some judg , they did not see it , viz. sitting in Booths in the Feast of the 7th Month ; of which we read in Nehem. 8. 13 , 14. They found written ( saith the Text ) in the Law which God commanded by Moses , that the Children of Israel should dwell in Booths , in the Feast of the seventh Month. Vers . 15. And all the Congregation of them , that were come again out of Captivity , made Booths , and sate under the Booths : For since the days of Joshua the Son of Nun , unto that day , had not the Children of Israel done so ; and there was very great gladness , verse 47. CHAP. IV. Shewing upon what ground some of the Independent and Presbyterian Perswasion have asserted Laying on of hands on baptised Persons . IN Pag. 36. Mr. Danvers having done with Tradition and Fathers , he tells us , he will consider the Scripture-grounds urged in proof hereof by the Independents , and those of the Presbyterian Perswasion ; In the first place ( which is the principal ) Heb. 6.1 , 2. which he saith , Mr. Hanmer modestly expresses to be but a probable ground . To which I shall give this answer , that tho Mr. Hanmer uses such a Phrase ( viz. calling Heb. 6.1 , 2. a probable ground ) he doth not say , 't is but a probable ground ; and those that read his Book shall find , that by the Testimony of divers famous Men , he abundantly endeavours to prove it to be absolutely the Laying on of hands intended in that Scripture . ( See Page 25 , 26. ) And since I find many eminent Men speaking so plainly on this account of Heb. 6. 1 , 2. and to satisfy some Persons herein , and prevent mistakes , take a few instances out of Mr. Hanmer , as the Judgment of several Divines upon that Text. The first I shall cite is Didoclavius , who of three Interpretations of this Text , mentioned by him , admits of this , Cap. 2. viz. Laying on of hands after Baptism , and before admitted to the Lord's Table : And gives a reason why it may be called Confirmatory ; Nempe ratione Ecclesiae approbantis , & confirmantis sua approbatione examinatum , ad verum illud ac genuinum Confirmationis Sacramentum admittentis : ( viz. ) Because of the Churches approving , and by their approbation confirming of the Person examined , and admitting him unto that true and genuine Rite of Confirmation . The next is Major on Heb. 6.2 . On this place ( saith he ) all that I have seen ( mark ) understand it of Imposition of hands on such as have been baptized only . Bullinger . Mr. Hooker , Lib. 5. Sect. 6. in his Appendix , Pag. 3. alledging T.C. thus speaking , Tell me , why there should be any such Confirmation , seeing no one Tittle thereof can be found in Scripture ? Thus answers ironically , except the Epistle to the Hebrews , chap. 6. 2. be Scripture ; plainly intimating ( saith Mr. Hanmer ) he thought that place to be a sufficient ground for it , and that to be the meaning of the Apostle there . Mr. Parker , de Polit. Eccles . lib. 3. c. 15 , 16. refuting the Arguments of such as plead for Episcopal Confirmation , at large assents ( saith our Author ) to what is by me delivered . First , He shews the general nature , and end of it , viz. admission of Members into the Communion of the Church , which accordingly was used towards such as were converted . This Imposition of hands ( saith he ) Heb. 6.2 . is that very Ecclesiastical Union , by a solemn professing of Faith , and admission into the Church . Secondly , He shews the necessity of it from this Text , Heb. 6.2 . ( saith Mr. Hanmer . ) Thirdly , That it ought to be done publickly , and before the Church : Et hic ordo inter gravia negotia agitur , enim de membro recipiendo , publicum hoc est , & publici juris , & ideo non nisi Ecclesiae consensu ejusdem , cui adjungendus est competens , perficiendus . This course is to be reckoned among the weighty affairs , it is a publick thing , and of publick right ; for the matter in agitation is concerning the receiving of a Member , and therefore not to be performed without the consent of that same Church , to which the Competent is to be joined . Fourthly , He shews the Antiquity thereof , and that 't is an Apostolical Institution , and the practice of the Antient Church . He further affirms , pag. 28. that Piscator so understood Heb. 6. 1 , 2. viz. to mean Laying on of hands upon the Baptized ; Also Beza , Paraeus , and Rivet , whose words take as follows ●●●mpositio manuum , cujus mentio fit , Heb. 6.2 . referenda est ad solennem Baptizatorum Benedictionem , quae à Pastoribus solebat fieri , eos in Christianismi vocationis confirmantibus : Imposition of hands , whereof mention is made Heb. 6.2 . is to be referred to the solemn Benediction of the Baptized , which was used to be performed by the Pastors , confirming them in the calling of Christianity . He mentions the Doctors of Leyden , shewing this to be their sense upon this Text also . Calvin , who gives this only as the chief thing intended by the Apostle in this place , from hence draws this remarkable Inference ; wherein ( saith Mr. Hanmer ) he plainly declares his apprehensions concerning the Original and Antiquity of this practice in the Church of Christ : Hic unus locus , &c. This one place ( saith he ) abundantly testifies that the-original of this Ceremony , viz. Confirmation , or Laying on of hands , flow'd from the Apostles , which yet afterwards was turned into a Superstition ; as the World almost always degenerates from the best Institutions into Corruption : Wherefore to this day this pure Institution [ mark ] ought to be retained , but the Superstition to be corrected . Why should Mr. Danvers presume to say these Men confess the Scripture is but a probable ground , and that Tradition and Antiquity is the more certain ? And again that there is nothing but a faint insinuation from the Scripture to ground Laying on of hands upon ? What Men can speak more fully to a Text ? But to proceed , he adds Hyperus , who saith , Imposition of hands , Heb. 6.2 . was in the confirmation of those that had been baptized and rightly instructed , that they might receive the Holy Spirit . He urgeth several other Persons of the same mind , as Illyricus , Mr. Deering , &c. To which I might add what Mr. Hughes late of Plymouth in his Ep. to Mr. Hanmer's Book , mentions on this account , speaking of Heb. 6.2 . It is by some glorious Lights in the Church ( saith he ) understood of Confirmation , in that Phrase of Imposition of hands , annexed to Baptism , Heb. 6. Whence it is said , that this abundantly testifies that the Original of this Ceremony flowed from the Apostles . Before I proceed , I might cite a passage full to the same purpose , as the Judgment of the Learned Assembly of Divines , which take as follows , out of their Annotations on Heb. 6.2 . Laying on of hands , say they , is usually called Confirmation ; which stood first , in examining those that had been baptized what progress they had made in Christianity . Secondly , In praying for them , that God would continue them in the Faith , and give them more Grace , strengthning them by his Holy Spirit , they laid their hands upon them : whence the Apostolical Constitution was called Laying on of Hands . Moreover , What Mr. Baxter speaks upon this account I can't well omit , Confirmat . p. 124 , 125. If the Vniversal Church of Christ ( saith he ) have used Prayer , and Laying on of hands , as a practice received from the Apostles , and no other beginning of it can be found ; then we have no reason to think this Ceremony ceased , or to interpret the foresaid Scripture contrary to this practice of the Vniversal Church . But the Antecedent is true , ergo . And if any say , Anointing and Crossing were antient ; I answer ( saith he ) First , That they were as antient in the Popish use as the matter of a Sacrament , or necessary Signs , is not true , nor proved , but frequently disproved by our Writers against Popish Confirmation . Secondly , Nor can it be proved , that they were as antient as indifferent things . Thirdly , We prove the contrary , because they were not in Scripture-times , there being no mention of them . Fourthly , So that we bring Antiquity but to prove the continuance of a Scripture-practice , and so to clear the practice of it : But the Papists plead Fathers for that which the Scripture is a stranger unto . I shall close this with Reverend Mr. Hooker : The antient Custom of the Church ( saith he , Eccles . Polit. p. 351. ) was , after they had baptized , to add thereto Imposition of hands , with effectual Prayer for the illumination of God's most Holy Spirit , to confirm and perfect that which the Grace of the said Spirit had already begun in Baptism : for the means to obtain the Graces which God doth bestow , are our Prayers ; and our Prayers to that intent are available as well for others as for our selves . But to pass by this , I intreat the Reader to consider , that tho we have urged the Testimony of several Authors , who are one with us in the main concerning our Practice herein , yet we build not upon Men or Tradition , but on the Word of God ; neither do we suppose any necessity for us to take up new weapons to defend so plain a Truth , since our Adversaries have been so sufficiently worsted and put to flight by the Sword of the Spirit , as used by several eminent Saints in times past . What we have mentioned of Authors , we have been in part forced to by what Mr. Danvers and others have said of them . And that leads me to what he speaks , pag. 40. of the Scripture-grounds on which the Baptists have asserted this Rite ( as he calls it ) and founded this Practice of Laying on of hands upon baptized Believers , as necessary to Church-Communion , as before especially held forth , Heb. 6.1 , 2. tho not affirmed with that sobriety and modesty , as the other from Probability , but rather Infallibility , denying fellowship to any that do not receive it , &c. CHAP. V. Shewing how , and upon what ground the Baptized Churches do assert Laying on of hands . HOW those learned Persons he speaks of have writ and asserted Laying on of hands from that Text , I shall leave to the judicious Reader , by considering the Instances forecited ; and that they hold it also as necessary to Church-Communion , might I presume be made manifest , but that is not our present work , but rather to make the thing it self appear to be an Ordinance of Jesus Christ ; and in order to this , those two Particulars , or Principles Mr. Danvers lays down we will consider , viz. First , That to every Ordinance of Christ there must be some plain positive word of Institution to confirm it ; and not only human Tradition , or far-fetcht Consequences and Inferences , such as the many Volumes written of Circumcision , and federal Holiness , to assert Infants Baptism to be an Ordinance of Christ , which no ordinary Capacity can reach , and only Men of Parts and Abilities can trace , and follow in their Meanders . Secondly , That to practise any thing in the Worship of God for an Ordinance of his , without an Institution , is Will-worship and Superstition , &c. Answ . The great Text urged for this Institution , he says , is Heb. 6.1 , 2. Therefore leaving the Principles of the Doctrine of Christ , let us go on to perfection , not laying again the foundation of Repentance from dead Works , and of Faith towards God , of the Doctrine of Baptisms , Laying on of hands , &c. This is the Text affirmed , saith he , to be the great Charter of the Church , for this point of Faith and Practice ; but how to find the least warrant for the same there , he says we see not : If it was indeed said , let all baptized Believers have hands laid upon them , with as much plainness , as let all Believers be baptized , Mat. 28.29 . Acts 10.43 . or , let all baptized Believers eat the Lord's Supper , 1 Cor. 11.24 . Acts 2.41 . it was something to the purpose . Answ . First , we grant that to every Ordinance of Christ there must be some word of Institution , and that such far-fetch Consequence , as he minds , will not do , or be sufficient : but that every Institution must be laid down in such plain positive Words , as he seems to affirm , viz. Let all baptized Believers have Hands laid upon them , I deny , it being none of our Principle I judg , nor theirs neither ; since they practise such things as Institutions of Christ , which are no where in so many plain positive words commanded , as may hereafter be shewed . But as to the other thing he minds , we do agree with him in that matter , and say , Whatsoever is done in the Worship and Service of God , without an Institution , is Will-worship ; and you shall see that our Principles agree and comport with all those honest Protestant Principles concerning what we have to say further about Laying on of hands , &c. But to reply to what he says concerning Heb. 6. it matters not whether it be Heb. 5.12 . or Heb. 6.1 , 2. or Acts 8.16 , 17. or Acts 19.6 . or any other Scripture , that is the chief Text urged to prove Laying on of hands an Ordinance and Institution of Jesus Christ ; provided that the Scripture urged on this account , will prove it so to be . But whereas he says he finds not the least warrant for the same , I somewhat marvel at it , considering what has been formerly written , and proved from that Text , by several worthy and able Men , whose Books he , nor none else have ever yet answered . But it seems he would have it said in so many plain words , Let all baptized Believers have hands laid upon them , or else all is just nothing that is asserted . But is it in Mat. 28.19 . or Acts 10.48 . said in so many plain words , Let all Believers be baptized ? 't is not so read in my Bible . Nay , and I affirm , that from Mat. 28.19 , 20. none can prove that all Believers ought to be baptized in Water , without making use of some Inference , or some other Text of Scripture to prove it , for as much as Water is not exprest or mentioned there . Suppose a Quaker should tell you , the Apostles had power given them to baptize with the Holy Ghost , and that Christ commanded them to baptize all those that were taught , or discipled , with the Spirit , and that it intends not Water in the least ; what would you say or do to refute him ? Do you think you should not need some Consequence or other , or help from some other Scripture , to prove 't is Water which is intended there ? But again , secondly ; Is it said in 1 Cor. 11.24 . in so many plain words , Let all Believers eat the Lord's Supper , or in Acts 2.41 , 42 ? The Pedobaptists say , how can you prove by so many plain words , that Women received the Lord's Supper ? I grant 't is easy to prove they did , yet when they demand such plain Texts for it , how do you answer them ? is it not by Inferences ? And I see not how such Answers do in the least betray the truth , or the justice of our Cause ; as do not our Answers to such Queries so usually brought by those that assert Pedobaptism confute us , as you are pleased to say p. 54. for we are not in the least against drawing of Inferences , or natural Consequences from the Scripture . And would not you allow any Pedobaptist to urge a Text of Scripture , and infer what he will from it for his Practice , provided it may naturally be infer'd or drawn from the Premises or Text he brings ? surely you , as well as we , will readily give him that liberty . But when Men shall mention Scriptures to prove their Principles or Practice by , and infer this or that from them , to the palpable wronging and wresting of the Text , it being as far from the intent of the Spirit of God therein as the East is from the West , as the Consequences and Inferences brought from Circumcision , and federal Holiness , to prove Infants Baptism ; they are such kind of Inferences we declare against . But we need not trouble our selves with things of this nature , having the holy Scriptures so plain for our Practice , as Acts 8.17 . Acts 19.6 . and Heb. 6.1 , 2. where it is called a Foundation-Principle of the Doctrine of Christ . To this he says in p. 42. by way of Concession , That Laying on of hands is a Principle of the Doctrine of Christ . But then he says , It must be such a Laying on of hands as is somewhere taught or practised ; but such a Laying on of hands upon all baptized Believers , we find no where taught or practised : Jesus Christ had no hands laid upon him by John Baptist , after he baptized him ; neither did he give one word of it in his Commission upon his Ascension ; neither do we read that the Church of the Hebrews practised any such thing ; for there is no mention that the 120 had Hands laid on them , nor the 3000 in Acts 2. or 5000 in Acts 4. after their Baptism , before they broke Bread ; neither do we find the least of it in any other Churches in the New Testament ; neither in Samaria by Philip , nor Corinth , Philippi , Colossia , Thessalonica , Rome , the Churches of Galatia , the Churches in Asia , Smyrna , Thyatira , Pergamos , Sardis , Philadelphia , no nor in Ephesus , It is true Paul laid his hands upon twelve of their number upon another occasion , as Peter and John did in Samaria , &c. Answ . He has said here a great deal , and refuted us with as good Arguments as the Scots-man refuted Bellarmin : what is here more than meer Affirmations ? he acknowledges there is a Laying on of hands which is called a Principle of Christ's Doctrine , but he says it must be such a one as is somewhere taught and practised ; but he is bold to say , this never was . Answ . Where is that Laying on of hands taught , which he affirms to be a Principle of Christ's Doctrine ? Not that I question it , I believe it was taught , tho not as one of the first Oracles of God , or beginning Principles of Christ's Doctrine ; yet where does he find Laying on of hands on Officers taught ? let him not be too confident ; for that Scripture , affirmed by him to be a full Precept for it , 1 Tim. 5.22 . is very doubtful * what Laying on of hands is mentioned there . Mr. † Baxter saith , Some think by it is meant Imposition of hands in Confirmation , some in Ordination , and some for Absolution . Let all Men here consider his partiality ; Is this a Precept in so many words , Lay hands on all Officers ? whereas the word Officer , or Elder , is not mentioned in the Text , or Verse , before nor after , nor elsewhere throughout that fifth Chapter : we must therefore have recourse to other Scriptures in the case of Officers , which are full Precedents for it , as Acts 13.3 . and 6.6 . as we compare Heb. 6.2 . Acts 8.15 , 17. and 19.6 . for the clearing the Truth we contend for , comparing Scripture with Scripture . But secondly , The words are rather in themselves a Caution or Prohibition than otherwise ; will he call this a full Precept ? the most he can assert from hence is this , that the words do imply that Timothy was to lay hands on some body , otherwise no room for those Expressions ; but then what kind of Laying on of hands he intends is the question ; whether it be only one sort , or more , from hence it may be hard to decide . May we not conclude Paul's Counsel to Timothy thus far comprehensive , viz. do not lay hands suddenly on any Man , neither to Office , let them first be proved , 1 Tim. 3.10 . nor upon Persons baptized as such , they must first be taught , or instructed in the Truth they are about to practise ; which may be gathered from Mat. 28.20 . Heb. 5.12 . they must be so taught , and the Truth so explained , that Persons may obey the same in Faith , and with understanding . Thirdly , This must needs be granted on all hands , that without some Inference , or help of other Scripture , Laying on of hands for Ordination cannot be proved from this Text , which Mr. Danvers will not admit us to do ; we must have every Principle of Christ's Doctrine in so many plain words , and from Christ's own mouth too , or else 't is no Institution . Object . But may be , some will say , he urges other Scriptures to prove Laying on of hands on Officers , pag. 54. Acts 6.6 . & 13.3 , &c. Answ . Granted , yet those are only brought as Examples ( for so indeed they are ) and not Precepts ; and there is none urged by him to prove it commanded , save that we have spoken to , 1 Tim. 5.22 . and what can be produced save clear Precedents on that account , I know not . But now as to Imposition of hands on baptized Believers as such , we have not only clear Examples , but also the Scripture shews it was taught as a positive Command and Institution of Jesus Christ , or what was commanded by him ; which I shall fully shew from Heb. 6.1 , 2. where the Apostle writing of the six Principles , or Foundation-Doctrines of Christ , uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 1st Verse , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 2d Verse , that is Word and Doctrine ; so this of Laying on of Hands , amongst other Principles , the Apostle there , by the Spirit of God , calls the Word and Doctrine of Christ : now the Words of Christ , and Commands of Christ , are Terms synonymous , or of the like import ; as Deut. 10.4 . shews , where the ten Commandments are called in the margin ten Words , as most suting with the Hebrew Text. Again , John 14.21 . with 23. and 24. v. compared with vers . 21. further evinces it ; He that hath my Commandments , and keepeth them , he it is that loveth me : In Vers . 23. If any Man love me , he will keep my Words ; and in Verse 24. called Sayings : and the Word is said in John 7.16 . to be the Father's , and Christ's Word said to be what he had from the Father . So now , Laying on of hands , as well as Repentance , Faith and Baptism , is the Word and Doctrine of Christ , and therefore equally to be observed and obeyed by all the Saints , being one of the Principles , or Fundamental Truths , which the Hebrew Church , at the Command and Word of Christ , came under the practice of , Heb. 5.12 . and 6.1 , 2. Moreover this Principle is , by the said Author to the Hebrews , called one of the Oracles of God , which he tells them they had need again to be instructed in ; plainly implying they had once been taught it , and were in the practice thereof . Now the Oracles of God are the Commands of God ; see Acts 7.38 . where the ten Commandments are called lively Oracles ; compared with Rom. 3.2 . Vnto them were committed the Oracles of God. Methinks this might convince any dissatisfied Person , that Laying on of hands , as well as the other Principles , was taught and commanded by Jesus Christ . But yet again , consider that what the Apostles wrote to the Churches as the Word of Christ , ought to be owned by all that are Spriritual , to be the Commands of God , 1 Cor. 14.37 . But vers . 38. If any will be ignorant , let him be ignorant . Yet not withstanding what we say on this Account , still I find this Objection brought against this Appointment , viz. Object . Where is Laying on of hands commanded by Christ ? we find nothing of it in the Commission , Mat. 28. Answ . 1. Why should you make such a stir about an express Command ? must it be plainly laid down , or exprest in the Commission , or else no Divine Institution ? Does not this make as much every way against Laying on of hands upon Officers , as against that on baptized Believers as such ? We account that Man very malicious who resolves to wound his Neighbour , tho himself be wounded thereby . 2. We have as plain Precedents for Laying on of hands on baptized Believers , as we have on Officers , Acts 8.16 , 17. and Acts 19.6 . yea and more than bare Examples for it : it is called a Principle of the Doctrine of Christ ; but where that on Officers is call'd so I know not : for that the Laying on of hands in Heb. 6.2 . cannot intend that on Officers , has been clearly proved by divers Arguments ; and that it intends Laying on of hands on the Baptized for the Spirit of Promise , and to confirm them in the Faith newly received , is not only our light and apprehension , but has also been asserted to be the sense of that Text by many Antient and Modern Divines of several Perswasions , as has been shewed . Object . But such a Laying on of hands you contend for , was no where practised ; John did not lay hands upon Christ . Answ . We will grant you , John Baptist did not lay hands on the Lord Jesus ; it cannot be rationally concluded he should , considering the lesser is blessed of the greater . Baptism might be administred by John , it being a figure of Christ's Death , Burial , and Resurrection ; but the promised Spirit , which is the end of the Ordinance of Laying on of hands , is said to be Christ's own gift , Eph. 4.7 . But tho John laid not his hands on Christ , being not a fit Administrator thereof , yet I may say , the Father laid his hands upon him , and the Spirit came down visibly in the likeness of a Dove , and rested on him just after he came out of the Water ; and this might , as many of the Learned affirm , contain the substance of this Administration contended for . Moreover , In this way Christ Jesus was visibly sealed by God the Father after he was baptized : saith Dr. Taylor , Confirm . p. 12. He had another , or new Administration past upon him for the reception of the Holy Spirit , and this was done for our sakes ; we also must follow that Example : and it plainly describes to us the Order of this Administration , and the Blessing designed to us ; after we are baptized we need to be strengthned and confirmed . And again he saith ( citing a passage of Optatus ) Christ was washed when he was in the hands of John , and the Father finished what was wanting ; the Heavens were opened , God the Father anointed him , the Spiritual Vnction presently descended in the likeness of a Dove , and sate upon his Head , and was spread all over him when he was anointed of the Father ; to whom also , lest Imposition of hands should seem to be wanting , the Voice of God was heard from the Cloud , saying , This is my beloved Son , in whom I am well-pleased . I shall leave this to consideration . Object . But further you affirm , that Christ did not lay hands upon his Disciples . Answ . And how do you come to know he did not ? may be you will say , 't is no where written that he did . But pray where do you read that the 12 Disciples , or Apostles of Christ , were baptized ? Doth it follow because we read not of their Baptism , they were not baptized ? Obj. But you say , there is not one word of it in the Commission . Answ . 1. There is not one word in the Commission , as I have shewed , concerning any Laying on of hands , yet you own that upon Officers to be a Principle of Christ's Doctrine . 2. There is not one word in the Commission concerning the Resurrection of the Dead , nor of Eternal Judgment , nor Prayer , nor Assembling together , nor other things that are undoubtedly Gospel-Truths and Institutions ; yet tho they are not exprest , they are included , as those words plainly hold forth , Teach them to observe all things whatsoever I have commanded you : And surely every one may see , unless he wilfully shut his eyes , that there are many more Precepts implied in the words of the Commission than are exprest ; for if nothing must be received for Gospel-Institutions but what are exprest in the Commission , you must throw away the greatest part of those Precepts you call Commands , or Appointments of Jesus Christ . Object . But you proceed , and say , That the Church of the Hebrews practised no such thing , for there is no mention that the hundred and twenty had hands laid upon them , nor the three thousand , Acts 2. Answ . That the Church of the Hebrews practised this Ordinance as well as other Churches , is plain in Heb. 6.1 , 2. As they repented , believed , and were baptized , so they were under the practice of Laying on of hands : for that is a practical Ordinance all confess ; Not laying again , saith the Author , Repentance from dead Works , &c. this plainly sheweth they had once laid all those Foundation-principles . Object . But may be , you will say , there is nothing of this signified in Acts 2. when that Church was first gathered . Answ . 'T is very clear you are mistaken ; for is it not said Acts 2.42 . They continued in the Apostles Doctrine ? which they could not do , if they had not submitted to every Part or Precept of it ; and is not Laying on of hands , as well as Baptism , and those other Principles , part thereof ? 't is called the Apostles Doctrine , Acts 2. in Heb. 6.2 . Christ's Doctrine ; not the Apostles any other ways than they were taught it by , and received it from the Lord Jesus : and let none conclude they were not taught Laying on of hands , because not plainly exprest , or particularly laid down Acts 2. for we may as well conclude , the Apostle taught them not the Resurrection of the Dead , nor Eternal Judgment , since we read nothing there to that purpose : Doubtless Philip , Acts 8. preached Baptism to the Eunuch , how should he else cry out , Lo here is Water , what doth hinder me from being baptized ? yet we read not one word of Philip's preaching of it to him . The Author to the Hebrews ( writing to this very People ) ch . 5.12 . tells us , They had need to be taught again which are the first Principles of the Oracles of God ; therefore it follows clearly , they had been taught it , and had practised it , as chap. 6.1 , 2. proves . Mr. Danvers goes on , and affirms , that we find not the least mention of it in any of the Churches in the New Testament , neither in Samaria after Philip had baptized them , nor Corinth , Philippi , Colossia , Thessalonica , Rome , Galatia , Smyrna , Thyatira , Pergamos , Sardis , Philadelphia , no nor Ephesus . Answ . I cannot but admire at such affirmations : but first , as to the Church in Samaria , 't is granted Philip did not lay hands on them after he had baptized them ; he being only a Deacon , it might not upon that account concern , or belong to him to impose hands on them : and besides , God had other work for him to do , viz. the Conversion of the Eunuch . Yet most evident it is , when the Apostles and Brethren at Jerusalem heard that the People in Samaria had received the Word of God , and were baptized , rather than they should lie short of any part of their duty , especially that in which so great a Blessing is promised , they would send Peter and John to pray and lay their hands upon them ; and that it was not for the extraordinary Gifts of the Spirit , has been clearly proved . And as to the Church at Rome , 't is said plainly Rom. 6.17 . That they had obeyed from the heart that Form of Doctrine delivered to them : And what Form can the Apostle intend save that in Heb. 6.1 , 2 ? we read of no other delivered to the Saints for their obedience . And as to the Church of Ephesus , we read of their coming under this Ordinance when first planted , Acts 19.6 . 2. And now as to some other Churches he speaks of , I grant we read not of their practising this Ordinance ; yet what doth this make against it ? For where do we read of their Repentance or Faith , of their being baptized , or their believing the Resurrection of the Dead , or Eternal Judgment ? There is nothing spoken of several Churches as to any of these other Principles ; and it is very observable , that we read but of one or two Churches that practised the Lord's Supper : yet none doubt but all the Churches continued in the practice of it , God's way being the same in every Church , 1 Cor. 4.17 . If in some Scriptures it is spoken of as the duty and practice of the Saints , tho not exprest in all places , it matters not ; for if what is the duty of one Believer as a Believer , be the duty of every Believer , then there is no need for the Almighty to speak of every particular Church's obedience either to Baptism , Laying on of hands , or the Lord's Supper , &c. One thing I cannot but call over again , owned and confessed by Mr. Danvers , viz. That there is a Laying on of hands reckoned amongst the Principles of the Doctrine of Christ . Ans . 'T is well he will grant this ; nay , and it is one of his first Teachings , he also acknowledges : then I hope he will allow us to say , Christ taught a Laying on of hands as a Foundation-principle ; and if he taught it , 't was that it might be practised as a Foundation , or beginning Truth ; and then ought not all to yield obedience thereto ? For as every Person is actually to repent , believe , and be baptized , so each one ought to come under the practice of Laying on of hands , it being of the same extent , nature and quality with the other , and joined to them ; and it cannot be said to be obeyed otherwise than by practice ; as in Baptism , I do not yield obedience by believing other Persons were or ought to be baptized , but by being baptized my self . We grant that some Act done upon , or Practice done by others , may be teaching to us , tho not ingaged in our own Persons to do the same ; but then it must not be such a fundamental Principle and Practice as this , being of the same nature with Repentance , Faith , and Baptism ; Will it serve my turn to believe 't is another Man's duty to repent ? Surely no , I must repent and believe my self , or else I neglect my duty . Object . And whereas he tells us in pag. 43 ▪ of other beginning Teachings , proper for all baptized Babes . Answ . 1. He pretends to take the stumbling-block out of the way of God's People : But in this 't is palpable he rather cast one in their way ; will he make new Foundation-Principles , or call those beginning Principles of Christ's Doctrine , or of Church-Constitution , which God no where so calls ? We say , such only are to be accounted beginning Principles , which God's Word declares so to be . 2. It appears as if he would make Laying on of hands for miraculous healing , to be that in Heb. 6. which has been fully answered again and again ; they should have refuted Mr. Griffith and Mr. Rider , before they insist on this : I think it needless on that account to speak any thing to it , and shall only refer the Reader to their excellent Books for satisfaction . But this I must say , that that Laying on of hands for healing belongs not to Babes as such ; strong Men , and Fathers may be sick , and have need of it , as well as others : besides , this sort concerns not all ( no , only sick Persons ) and may be practised again and again , as oft as Persons may be sick , or under bodily infirmities ; but that Principle that is one of the beginning words of Christ's Doctrine , is only to be laid , or practised once , Heb. 6.1 . Not Laying again , &c. 2ly . Unbelievers had hands laid upon them for healing , and therefore I might also argue it appertains not unto Babes as such : Moreover , anointing with Oil is left as the Ordinance for healing in the Church . 3. Mr. Danvers should make a difference between what Christ taught as a Promise or Gift to some particular Persons , and what he taught as a general Practice ; that which is minded in Mark 16. is laid down promissory-wise to such as should have the gift of Faith , or the Faith of Miracles * , and is therefore nothing to the purpose . 4. They distinguish not between the Word or Doctrine of Christ , and Miracles , which were for the confirmation thereof , which in Mark 16.20 . the Spirit doth ; which causeth their mistake . But , do they not confute themselves by thus arguing ? they own the Doctrine of Laying on of hands to be a Foundation-principle of Christ ; but this they speak of here must needs be granted to be temporary , being for the confirmation of the Word , as he himself confesseth ; and every Word or Ordinance of Christ , as I have shewed , was more or less confirmed with Signs , and Wonders according to this Promise of Christ . I shall say no more to this , but proceed to his next Objection . 2. Object . Page 44. If every one of these Principles in Heb. 6.2 . are so absolutely to be taken in by Babes , and without which we are not to esteem them communicable , what do you say to the Doctrine of Baptisms , in the Text one of the Principles ? must all be baptized with the Baptism of the Spirit , and of Sufferings ? &c. Answ . We answer , by distinguishing between that Baptism that is a practical Duty , and that which is taught or laid down by our Lord Jesus to be believed : that that is commanded , ought absolutely to be obeyed by every Babe ; and 't is as necessary for every Babe to believe the Doctrine of Sufferings , which Jesus Christ preached to all that would follow him and be his Disciples ; this was that which he taught , Mat. 20.22 , 23. to the two Sons of Zebedee , that they ( and consequently all God's Children ) should more or less be baptized with . In the World ( saith Christ ) you shall have tribulation , John 16.33 . 'T is necessary every Saint should be instructed into this , and believe this , that through much Tribulation we must enter into the Kingdom of God , Acts 14.22 . and all those who will live godly in Christ Jesus , shall suffer persecution , 2 Tim. 3.12 . We say not , that every one must actually forsake House , and Lands , and Life for Christ's sake , and the Gospel , or else be none of his Disciples , but be ready in holy disposition so to do when call'd to it . And as to the Baptism of the Spirit , that the Spirit is promised to every true Believer , see Joel 2.28 , 29. which Peter ( Acts 2.17 . compared with vers . 38 , 39. ) applies indefinitely to all penitent baptized Persons , whether Jews or Gentiles , as their Right by promise of the Father to receive ; and not to them of that Generation only , but also to such as should repent , and be baptized in all succeeding Ages ; this Promise is one and the same with that in John 7.38 . called Rivers of Water , implying fillings * with the Spirit . In Acts 2.38 . 't is said to be the Gift of the Holy Spirit . In Acts 11.17 . like Gifts . In Acts 8.15 . the Holy Spirit : which the Apostles in the belief of the promise , Joel 2. and Joh. 14.16 . Acts 2.38 , prayed for . From which Scriptures it appears , that all Believers are under the like Promises of the Holy Ghost , on like terms of Repentance , Faith , &c. And according to the measure of Faith given us by Christ , may our fillings with the Holy Spirit be . And thus it is the duty of every Disciple to believe he shall receive , or be baptized with the Spirit , ( according as the Will of the same Spirit is , that divides to every Man the particular measures thereof ) having the Promise of a faithful and never-failing God to rely upon ; provided he go on in his Obedience , as directed in the blessed Word , for the attaining of it . Object . But if it be objected , none are baptized with the Holy Spirit , but such as receive it visibly , and in its extraordinary Gifts . Answ . 1. Suppose none are so baptized now , yet all the Saints are to believe the Promise of the Spirit , and do receive it too ; and doth not God perform his Promise , because none so receive the Spirit , viz. to be baptiz'd therewith ? 1 Cor. 12.13 . 2. All are to believe the Baptism of the Spirit was given in the Apostles days to confirm the Gospel or Word of Christ . And 't is to be observed , that Paul to the Ephesians ( on whom he had imposed hands , Acts 19.6 . and the spake with Tongues , and prophesied ) takes no notice of those visible Gifts , but saith , In whom also after ye believed , ye were sealed with the Holy Spirit of Promise , Eph. 1.13 . plainly shewing 'tis the great Benefit received , and enjoyed by Believers , to be sealed by the Spirit : 't is not matter of rejoicing to work Miracles , as 't is to know our Names are written in Heaven . And thus we have explained the Doctrine of Baptisms . Now to what he says in the 3d place , p. 45 . That the Laying on of hands , Heb. 6.2 . may respect the Laying on of hands upon the Ministry for their solemn Investiture into their Office , whether Deacons , Elders , or Messengers , which he says is necessary to be taught , known , and understood by all , tho all are not commanded into the personal practice of it , for all are not Prophets , Apostles , Teachers ; and 't is most remarkable , that the Doctrine , or teaching of Laying on of hands , is all that is mentioned in this Scripture ; all baptized Believers must be taught it , that 's plain , but that they are obliged therefore to practise it , is not here or elsewhere to be found . Answ . Before I give a further Answer to this grand Objection , I can't but observe how he mistakes the Text , i. e. than the Doctrine , or teaching of Laying on of hands only is mentioned in this Scripture ; why does he speak thus of Imposition of hands only ? may he not as well speak so concerning Repentance , Faith , and Baptism , as of this Principle ? i. e. they also are necessary only to be taught and known by all , and none concern'd in the personal practice of them ? Would any judg this Good Divinity ? What reason can he give , seeing all the four are practical Ordinances , that the three first should be taught so as to be personally practis'd by all , and the other only to be believ'd ? Tho what he says here has already been fully answer'd , yet I shall examin this Text further , and make it evident , that the Laying on of hands in this Text cannot intend or be meant that upon Church-Officers , but must mean that sort now contended for ; and I am more willing to speak further to this Objection , because this being answered , our work is done . 1. Mind that the Apostle is speaking only here of the first Principles of the Doctrine of Christ ; are they not so called ? i. e. Doctrinae Christianae Initia , seu Rudimenta ; the Beginnings or Rudiments of Christian Doctrine : Or , as Beza , Prima Christianismi Principia ; the first Principles of Christianity . Now Laying on of hands on Officers , is not a beginning Principle , nor of the Alphabet of the Christian Religion , I think they will not affirm it so to be . May not a Church , or People , profess and practise the first or beginning Principles of Religion , and proceed very far in the way of Christianity , and yet have no Officers orderly ordained amongst them ? But 2. These Principles appertain to the Foundation of God's House , being such on which the House is built ; they are all equal in kind , nature , and quality , and one not to be without the other , God having joined them together as all of one rank , for the bearing up this Spiritual Fabrick , see vers . 1. But laying on of hands on Officers , is an Ordinance of another rank and nature ; a Church must be first gathered , or constituted , and Persons make a considerable progress in the Profession of Religion , before they can orderly be chosen , or ordained to the Office of Elders or Deacons : In short , Officers are not for the being , but well-being of the Church ; and therefore such a Laying on of hands cannot be intended here . We read of Churches who had no Officers amongst them , Tit. 1.5 , 6. If a Minister were to preach unto a People what are the Fundamentals of a Gospel-Church , viz. what Persons ought to do , that so in an orderly way they may be congregated together in the fellowship of the Gospel , or be made regular Members of the visible Church , would he tell them Laying on of hands on Officers is one Principle ? Surely no ; he would not affirm this to be one of the Rudiments of Christian Practice ( that which first of all a Christian should be instructed in and come under , that he may have a being in God's House ) nor a Foundation-principle of Church-Constitution ; but that the Laying on of hands spoken of Heb. 6. is so , nothing is more evident : for if it be a Principle of the Foundation , either it must be a Fundamental of Salvation , or of Church-Constitution ; but none will say of the former , therefore it wust be of the latter . 3. That it cannot intend Laying on of hands on Church-Officers , might appear further , because 't is joined to , or coupled with Baptism ; why should Laying on of hands on Officers , be by the Spirit of God laid down after this sort ? Repentance from dead Works , and Faith towards God ; the Doctrine of Baptisms , and Laying on of hands ; the Resurrection from the Dead , and Eternal Judgment . May we not safely argue , that the Laying on of hands , which follows here in order of words , is what followed in order of practice ? See Acts 8.17 . and 19.6 . And is it not according to what they acknowledg sound reasoning in another case upon Mat. 28.20 . and Mark 16. that Baptism mentioned in the Commission , joined to , and following Faith and Illumination in order of words , is what the Apostles in order of practice , viz. after Faith and Illumination , did baptize with ? Acts 2.41 . Acts 8. and 10. But that was the Baptism of Water , which therefore is only intended in the Commission , &c. And thus by comparing Scripture with Scripture , we may be satisfied in those things , which at first seem'd doubtful . 4. It cannot be meant here , because all the Church of the Hebrews , as well as that in Samaria , Acts 8. ( and consequently all other Churches ) had laid , or come under this Principle , as they had laid Repentance , Faith , and Baptism , when they were Babes : Now , who can reasonably imagine , either that the whole Church of the Hebrews were Officers , or that Officers are Babes in Christ ? That this is the Laying on of hands on baptized Believers , is easy to understand : 1. Because taught to Babes , Heb. 5.12 . 2. Babes are capable , or meet subjects thereof . 3. Babes have need of it , as Children of Milk. 4. Babes we read were in the practice thereof , Acts 8. and 19.5 . Because it belongs to them as such , and were at first taught it , Heb. 5. and 6.1 , 2. this cannot be said of any other sort . I shall say no more , only add something out of Dr. Jer. Taylor , of Confirm . p. 45 — 48. full to our purpose , which considering the learning and worthiness of the Author , I judg may be useful ; what he minds , take as followeth , speaking of Laying on of hands , called Confirmation : We have seen ( saith he ) the Original from Christ , the practice and exercise of it in the Apostles , and the first Converts in Christianity : what I shall now remark is , That this is established and passed into a Christian Doctrine ; the Warranty for what I say , is Heb. 6.1 . where the holy Rite of Confirmation , so called from the effects of this Administration , and exprest by the ritual part of it , Imposition of hands , is reckoned a fundamental Point ; and here are six fundamental points of St. Paul ' s Catechism , which he laid as the Foundation , or beginning of the Institution of the Christian Church ; and therefore they who deny it , dig up Foundations . Now that this Imposition of hands is what the Apostle used in confirming the Baptized , and invocating the Holy Spirit upon them , remains to be proved ; which is done , by shewing , 1. It cannot intend Absolution ; nor 2. Ordination . And this is evident : 1. Because the Apostle would henceforth leave to speak of the Foundation , and go on to perfection , that is to higher Mysteries ; now in Rituals there is none higher than Ordination . 2. The Apostle saying he would speak no more of Imposition of Hands , presently discourses of the mysteriousness of the Evangelical Priesthood , and the Honour of that Vocation ; by which 't is evident he speaks nothing of Ordination in the Catechism , or Narratives of Fundamentals . 3. This also appears from the Context , not only because Laying on of hands is immediately set after Baptism , but because in the very next words of his Discourse , he enumerates and apportions to these Ordinances their proper proportioned Effects , i. e. to Faith and Baptism , Illumination ; to Laying on of hands , the tasting the Heavenly Gift , and being made Partakers of the Holy Spirit ; by the thing signified declaring the Sign , and by hopes of the Resurrection , tastes of the good things of the World to come : He that falls from this state , and turns Apostate from this whole Dispensation , digging down , and turning up these Foundations , shall never be built again ; he can never be baptized again , and never confirmed any more : If he remains on these Foundations , tho he sins , he may be renewed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Repentance , and by resuscitation of the Spirit , if he had not wholly quenched him ; but if he renounces the whole Covenant , disown and cancel these Foundations , he is desperate , he can never be renewed . This is the full explication of this excellent place , and otherways it cannot be explicated ; but therefore into this place any notice of Ordination cannot come ; no Sense , no Mystery can be made of it , or drawn from it , but by the interposition of Confirmation : The whole Context is clear , rational and intelligible . He cites Calvin , and Chrysostom , as speaking the same things upon this place , p. 50. To these I might add Estius on Heb. 6.1 , 2. 'T is ( saith he ) undoubtedly to be understood of that Laying on of hands , which was administred to the Faithful presently after Baptism , of which St. Luke speaks , Acts 8. & 19. I might produce Grotius and Heming , and other modern Authors , upon the same place : But having upon occasion mentioned several before , I shall close this with a passage out of Erasmus on Heb. 6.1 . The first step to Christianity ( saith he ) is Repentance of our former Life , next that Salvation is to be hoped from God , next that we be purged in Baptism from our filth , next that by Laying on of hands we receive the Holy Spirit , &c. CHAP. VI. Opening , and further proving Laying on of hands from Acts 8.16 , 17. and 19.6 . Also shewing the Judgment of Antient and Modern Writers upon those two Places . MR. Danvers having laboured to weaken the proof of our Practice from Heb. 6.1 , 2. ( tho all he says signifies nothing ) comes p. 45. to examine Acts 8.17 . and 19.6 . which we affirm to be full Precedents for Laying on of hands upon baptized Believers . The sum of his Objections , or the way he takes to invalidate what we infer from thence , take as follows , p. 46. Object . As to that of Samaria , it is said that several being converted in that City , and baptized by Philip , who wrought many Miracles , and continued some time with them , Acts 8.13 . yet did not he impose hands upon them as we read of : the Church of Jerusalem hearing that Samaria had received the Word of God , and that the Spirit was not fallen upon any of them , viz. in a visible manner , ( which was a Phrase attributed to those extraordinary Measures frequently given in those days , Acts 10.44 . which sometimes did fall upon them before Baptism , and sometimes after ) sent Peter and John , who it seems were extraordinarily gifted by God , so that on whomsoever they prayed , and laid their hands , the Spirit was visibly , extraordinarily , and immediately given ; and 't is said they laid their hands upon them , but how many 't is not said ; surely not upon all , for Simon by his profane offer discovered he had neither lot nor part therein , tho baptized , &c. Answ . The first thing he hints at , as an Objection against our Practice from this place , is because Philip laid not his hands upon them , after he had baptized them : Which we have answered already ; but this I must say now , that if Peter and John laid their hands on those Believers in Samaria , as Men miraculously gifted , or by virtue of their extraordinary Attainments , it might seem strange that Philip laid not his hands upon them , being ( tho but a Deacon ) endowed with those extraordinary Gifts , and had wrought wonderful Signs and Miracles in the same City before : The reason therefore why Philip did not impose hands upon them was , 1. Because not ministerially capacitated so to do , it not belonging to him on the account of his Office , nor his extraordinary Gifts and Endowments . This also I might further shew , because the Church at Jerusalem did not send to Samaria Men simply indowed with miraculous Gifts , but such as had Ministerial Power and Authority as the Servants of Christ , in his Name to compleat and perfect what was wanting among them . 'T is an Act ( saith Dr. Hammond on Acts 8.17 . ) reserved to the Rulers of the Church , and not communicated or allowed to inferiour Officers , such as Philip the Deacon here . 2. But whereas Mr. Danvers seems to affirm , that as some in the primitive time had the Gift of Healing , so others had the Gift or Power to give the Holy Spirit ; 't is utterly denied , and the contrary has often been proved , for that 't is only the Gift of God , and Christ's blessed Prerogative ; they were found in their Duty , they prayed , and laid on their hands , and left the issue to God to give the Spirit , according to his promise and good pleasure . Object . But probably some may object , We read of none but the Apostles that laid hands on baptized Believers ; and tho they acted not by virtue of their miraculous Endowments , nor had power to give the Holy Spirit , yet they might act herein by virtue of their extraordinary call unto that Office. Answ . I affirm that they acted in all other Ordinances , yea , and did whatsoever they did in the Worship and Service of Christ , by virtue of the said extraordinary Call unto the Ministry , as well as in this : But doth it therefore follow that nothing the Apostles practised is a Precedent or Rule unto us , as some ignorantly have affirmed , unless so called of God , and endowed as they were ? 3. Had not Matthias the same power to administer Ordinances ( who was mediately called to his Office by the Church ) as the other Apostles immediately called by Christ Jesus ? and is not the End and Work of the Office ( however called to it ) one and the same ? viz. the work of the Ministry , the perfecting the Saints , and edifying the Body of Christ , Eph. 4. 4. We read hardly of any that preached the Word Authoritatively , or officiated in any Gospel-administration by virtue of their Office , besides the extraordinary Apostles ; and therefore if what they did be not a Law or Rule to us , and to all ordinary Ministers , to the end of the World , we shall be at a loss in many other respects : It must therefore be granted , that what they taught and practised as an Ordinance of Christ , and foundation-Principle of his Doctrine , they delivered it unto faithful Men , that were their Successors , that they might be able to teach others also , 2 Tim. 2.3 . And this agrees with Phil. 4.9 . Those things that you have both learned and received , heard and seen in me , do ; and the God of Peace shall be with you . 5. Had it been a Service for that Day only , and none to be Administrators thereof but those great Apostles , it would not have been left as a standing , or foundation principle in God's House , and been joined to Faith , and the Resurrection . In the 2d place , he would have us believe the end of that Administration was for the extraordinary or visible Gifts of the Holy Spirit , which we have clearly refuted ; yet I shall say further , that by his arguing , the Apostles resolved that all the Church at Samaria , yea and that at Ephesus , should have the extraordinary Gifts , since they laid their hands on all that were baptized , without exception . Nay , it follows roundly , that where ever the Apostles found any particular Disciple , or Disciples , that had not received those visible , or extraordinary Gifts , they were to lay their hands on them to that end : For I presume Mr. Danvers judges , had Paul found 1200 , as he found 12 , at Ephesus , who had not received , nor heard of the Holy Ghost , he would have laid hands on them ; which presupposes also , that those miraculous Gifts were promised , and belong to every particular Member in the Church , which is directly contrary to 1 Cor. 12.4 , 7 , 8 , 9 , 29 , 30. for tho ( as we have proved ) the Holy Spirit be promised to every sincere Believer in the Lord Jesus , yet are not the extraordinary Gifts promised to any in particular , being only reserved in the bosom or breast of the Almighty , to whom , and after what manner he will distribute them . 1 Cor. 12.4 . There are diversities of Gifts , but the same Spirit ; to one is given by the same Spirit , the word of Wisdom ; to another the word of Knowledg ; to another Faith ; to another the gift of Healing , by the same Spirit ; to another the working of Miracles ; to another Prophecy ; to another discerning of Tongues , v. 8 , 9 , 10. Are all Prophets ? are all workers of Miracles ? have all the Gift of Healing ? do all speak with Tongues ? &c. Hence nothing can be clearer than this , that tho all have right to the Spirit , yet but very few had the extraordinary Gifts thereof in the primitive Times . The Third thing Mr. Danvers seems to affirm , is , that all in Samaria that were baptized , had not hands laid upon them , because it is said of Simon , he had no part nor lot in that matter . 1. Here he begs the Question , taking for granted , that Simon had not hands laid upon him ; but why might not Simon have lot and part in that matter , if by Lot and Part be meant the visible , or miraculous Gifts of the Spirit , since Hypocrites may partake of them , as our Saviour plainly signifies , and also doth our Apostle , 1 Cor. 13.1 , 2 ? 2. He might come under the Ordinance , and yet his heart not being right with God , he might not have any part or lot in the blessed Comforter , the Spirit of Promise ; which the World receiveth not , nor can an unsanctified Heart partake of . 3. Their reception of the extraordinary gifts of the Spirit , was partly to convince the Apostles and Believers themselves that Christ had made good his promise of sending the Comforter , the Holy Spirit , to them . 4. By Lot or Part in that matter , may not be meant partaking of the ritual , or external part of the Ordinance , but rather refers to his desire of having power to be an Administrator of it upon others , so that the Holy Spirit might be given to those he laid his hands on . But , 5. If we should grant Simon had not hands imposed upon him , which I rather incline to , yet would it not hurt our Cause in the least , because he might be discovered to be a profane Wretch before it came to be his lot to partake thereof : if therefore it appears , and may be granted , that all that were baptized in Samaria came under this Appointment save Simon , we have as much as we desire : And surely this cannot rationally be denied by any that read the words , vers . 12. When they believed they were baptized , both Men and Women . Compare this with vers . 16. that the Holy Spirit was fallen on none of them † only they were baptized in the name of the Lord Jesus . Must not they , and them , mean all who are said to be baptized ? So likewise when 't is said ver . 13. they laid their hands upon them ; doth not them intend the very same they prayed for ? and shall we think they did not pray for them all ? had not all the like need of God's Spirit ? and is it not promised to all the Sons and Handmaids ? Or shall we think the Apostle did not pray for the Women as well as the Men , the weaker Vessels , as well as the stronger ? In Mat. 28.19 , 20. ( as 't is well noted by Mr. Fisher ) 't is said , Go , teach all Nations , baptizing them ; and in the words following , teaching them to observe all things I have commanded you . By them must needs intend them all , and every of them that were made Disciples , and baptized . One word or two further concerning what Mr. D. objects against us from Acts 19.6 . from the Effects that followed this Administration ; he still arguing as if that were the absolute End thereof : Which , as a great Doctor well observes , is too trifling a fancy to be put in balance against so sacred an Institution . But let us examin this Scripture a little more : Have you received the Holy Spirit since ye believed ? ( saith our Apostle . ) They said unto him , We have not so much as heard whether there be any Holy Spirit . Vnto what then were ye baptized ? &c. Two things are here very remarkable . 1. That the Holy Spirit ( according to the sense of the Apostle inquiring after their reception of it ) is the undoubted Right of every baptized Believer in Christ Jesus , appears from these two expressions ; Have ye received the Spirit since ye believed ? ( No. ) Vnto what then were ye baptized ? It seems strange ( as if Paul should say ) that you having believed in Christ , and been baptized , have not yet received the Holy Spirit , since it is the great Legacy our Lord and Master left to every one of his Disciples ? 2. 'T is evident that whosoever was baptized after Christ's resurrection in his Name was instructed into the Promise of the Holy Ghost , and consequently into Laying on of Hands , the outward Ceremony , or Ministry of it , belonging to them as Persons so considered . Paul seems to question their Baptism , since they were wholly ignorant of that glorious Promise of Blessing , annexed thereto ; which considered , may fully satisfy any unbiassed Person that the extraordinary or miraculous Gifts could not be the End of this Administration : and as touching those Effects that followed , 't is clear the like Effects followed all other Ordinances as well as this . Object . And whereas Mr. D. presumes to say , They were some of the Church of Ephesus ; and again , not the whole Church . Answ . 1. Can it be thought that those were at that time Members of the Church , and yet so ignorant of the Holy Spirit ? And surely Paul would not have baptized them again , if they had been Members of the Church before . 2. They are not called the Church , nor of the Church , nor some of the Church , but certain Disciples ; yea , and such as appears were only instructed into the Baptism of John. 3. Tho we read but of 12 that had hands laid on them , which was the number of the Men * that Paul found at that time who lay short of their Duty and Privilege in that respect ; since we see the Spirit was their Right , as baptized Believers , it follows that it is the duty of every Believer to yield obedience to this Ordinance , as well as those twelve . The way of God touching the Administration of Gospel-Institutions being one and the same in all the Churches of the Saints , notwithstanding what has already been offered , may be a satisfactory Answer to Mr. D. concerning what he minds from those two Scriptures : yet finding so many Learned Men , both antient and of later times , agreeing with us in their Expositions on these two Places ; and not knowing but their Words may with some take more place than what such a one as I may speak , I 'll cite a Passage or two . Cyprian , speaking of Acts 8.17 . saith , It was not necessary they should be baptized again , only what was wanting , was performed by Peter and John , that by Prayer and Imposition of Hands the Holy Spirit should be invocated . Saith Hierom on the Acts of the Apostles , We find another Instance of the Celebration of this ritual Mystery , for it is signally exprest of the Baptized at Ephesus : Paul first baptized them , and then laid his Hands upon them , and they received the Holy Spirit . And these Testimonies are the great Warranty for this holy Ordinance . Eucherites is cited by Dr. Taylor p. 43. speaking , thus : The same thing now done in Imposition of Hands on single Persons , is no other than what was done upon all Believers in the descent of the H. Spirit . He mentions Zanchius , saying , I wish the Examples of the Apostles and Primitive Churches were of more value amongst Christians . It were well if they were so , ( saith the Doctor ) but there is more than meer Examples ; these Examples of such Solemnities , the Apostles are our Masters in them , and have given Rules and Precedents for the Church to follow : this is a Christian Law , and written ( as all Scriptures are ) for our Instruction . Estius on Heb. 6.2 . affirms that the Laying on of Hands mentioned Acts 8.17 . Acts 19.6 . by St. Luke , is that of Confirmation , whereby the Spirit of God is given to Persons baptized , wherewith with they being strengthned , confess the Name of Christ undauntedly among the Enemies of the Faith. And again ( saith he ) That Hands were wont to be laid upon Persons baptized , after the example of the Apostles , all Antiquity teacheth . Dr. Hammond also in his Annot. on Acts 8.17 . saith ; That it was Confirmation , may appear probable , because it so soon attended their Conversion and Baptism . When the Apostles which were at Jerusalem heard that Samaria had received the Word of God , they sent Peter and John , vers . 14. Which agrees well ( saith he ) with that of Confirmation , which is an Act reserved to the Rulers of the Church , and not communicated or allowed to inferior Officers , such as Philip the Deacon here . And then paraphasing upon Acts 19.6 . he saith , After this Paul by Imposition of hands , and benediction , gave them Confirmation , by which means the Holy Spirit came on them . Mr. Ralph Venning in his Remains , speaking of Acts 8.17 . and 19.6 . gives his understanding upon them ; That it was the practice of the Apostles , after they had baptized Persons , sooner or later , to lay Hands upon them . Thus from what has been said , I hope it may appear to all inquiring Souls , in opposition to what Mr. Danvers saith , page 47. that these two Places are clear Precedents and Rules for this Practice , as well as Heb. 6.1 , 2. and other Scriptures we have insisted upon , for as much as there was a Laying on of Hands practised immediately after Baptism , and with much certainty upon every Member , or baptized Believer , and to such an End as is attainable in these times . CHAP. VII . Further shewing , that Prayer , with Imposition of Hands upon baptized Believers , remains for ever as a standing or perpetual Administration . BUT lest any should still object , this Ordinance doth not continue , neither is the End attainable now , I am willing to add two or three Arguments , for the further evincing of these particulars . Arg. 1. Because the Lord was pleased to bear witness to , or ratify this blessed Ordinance or Principle of Christ's Doctrine , with the like Signs , Wonders , and Gifts of the Holy Spirit , as he did any other Word , Command , or Principle of the said Doctrine . Now what was thus established , must needs remain in full force to the end of the World as our duty : and dangerous it is to labour to make it void ; for by the same Argument may an Enemy lay waste , and take away another , yea , and consequently every one . Arg. 2. Because it is a Foundation-principle of God's House , or one of the great Pillars ( next to Christ ) on which it is built , it must needs remain ; and very dangerous it is for any to take away a Foundation-stone . 'T is very absurd ( saith Mr. Blackwood on Matth. p. 688. ) to think that one of the six Foundation-principles , commended to us by the Apostle , should cease , and all the other remain to the end of the World : Nay , is not Imposition of Hands placed in the midst , betwixt Faith and Repentance on the one side , and Eternal Judgment on the other ? 't is fenced in on every side , there is no coming to slight it . 'T is absurd to think the Apostle would place one temporary Principle , that was to last but a short time , amongst five perpetual Principles , and call them all by the same name of a Foundation , &c. Arg. 3. Because the Promise of the Spirit is very extensive ; 't is made to all believing and obedient Souls to the end of the World ; Matt. 28. ult . Teaching them to observe all things whatsoever I have commanded you : and lo , I am with you always to the end of the World. John 14.15 , 16 , 17. If you love me , keep my Commandments ; and I will pray the Father , and he shall give you another Comforter , that he may abide with you for ever , even the Spirit of Truth , which the World cannot receive , &c. Dr. Jer. Taylor , p. 53. speaks excellently concerning the perpetuity of this Ordinance : And from this very ground , take his own words ; The perpetuity of this holy Rite appears , 1. Because the great Gift of the Holy Ghost was promised to abide with the Church for ever : Repent , and be baptized every one of you , and ye shall receive the Gift of the Holy Ghost ; not the meanest Person amongst you but shall receive this great thing ; for the Promise is to you , and to your Children , and to all that are afar off , even so many as the Lord our God shall call ; this Promise is made to all , and unto all for ever . And presently , speaking as to Laying on of Hands , as God's way for the ministring of it ; I say , such a Solemnity ( saith he ) 't is not easie to be supposed should be appointed ; that is , it is not imaginable that a solemn Rite , annex'd to a perpetual Promise , should be transient and temporary : for by the nature of Relatives , they must be of equal abode ; the Promise is of a thing for ever ; the Ceremony or Rite was annexed to the Promise , and therefore this also must abide for ever . Arg. 4. Because the Spirit which is promised , is the Comforter that leads us into all Truth , and helps the Saints in their Testimony and Sufferings for Christ ; and 't is that by which they are sealed also to the day of Redemption , Eph. 1.13 . Who after that ye believed , ye were sealed by that Spirit of Promise . He speaks it to the Ephesians , who well understood his meaning , by remembring what was done to them by the Apostle ; who a while before , after he had baptized them , laid his Hands upon them ( saith the Doctor ) so they received , and were sealed with the Holy Spirit of Promise . Now do not we as much need the Spirit 's guidance , and to be born up in our Testimony , Sufferings and Temptations , as the Saints of former Ages ; and to be sealed by the Spirit of Promise as they did ? Why then should we not be willing to wait on God , in the same way he has prescribed , for receiving a further increase of it , even in which the primitive Saints did yield obedience ? Object . But some will say , We have the Spirit in as great a measure as you , who never came under Laying on of Hands ; and what greater measure have you after your obedience thereto than before ? Ans . 1. We dare not boast of our Indowments ; we are poor and needy , and therefore willing to use all Advantages , and be found in every Ordinance , to meet with more of Christ and his Spirit ; and if you have so much , that you need not pray , nor use the means God directs to for obtaining more , 't is a rare state you are arrived to . 2. If God be better than his Word , we will not complain ; he hath many ways to convey his Spirit into our hearts ; yet this is the great Ordinance for distributing of it to baptized Believers . But may we not say with one of the Antients , By this rite of Imposition of Hands , God hath promised , and the Saints received the Holy Ghost ? for tho ( saith he ) the Spirit of God was given extraregularly , and at all times as God pleased , yet this of Imposition of Hands was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this was the Ministry of the Spirit ; we receive Christ when we hear , and obey his Word , we eat Christ by Faith ; and yet the blessed Eucharist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ministry of the Body and Blood of Christ : the Lord's Supper is appointed ritually to convey Christ's Body and Blood to us ; so is Laying on of Hands ordained ritually to give us the Spirit . Now probably some who are against the Lord's Supper , may say , they feed upon Christ , and have as much Communion with him , and Faith in him , as many of us who often partake thereof ; and may be can say as much on this account , as you on the other : will you therefore neglect your Duty touching breaking of Bread ? There is a Promise of the Spirit made in Baptism ; yet some may say , they have more of the Spirit than you or I , and yet never were baptized . Cornelius , tho he had received a large measure of the Spirit , yet was very willing to be baptized , and to do what ever Peter , from Christ's command , enjoined him . And thus the Objection is answered . Object . But extraordinary Effects did accompany this Administration , and such do not follow now ; therefore the thing you plead for is ceased . Answ . Let Dr. Taylor speak now , for I have largely answered this Objection elsewhere , before I met with the learned Doctor : If this be all ( saith he , p. 57 — 59. ) that can be said in opposition to it , it is infinitely vain . 1. In the days of the Apostles , the Holy Spirit produced miraculous Effects , but neither always , nor at all in all Men ; Are all workers of Miracles ? do all speak with Tongues ? &c. the Wind bloweth where it listeth ; some have Gifts after this manner , some after that . 2. These Gifts were not necessary at all Times , any more than to all Persons ; but the Promise of the Holy Spirit did belong to all , and was performed to all , but not in the like manner . Stephen was full of the Holy Spirit , of Faith , and Power , the Holy Ghost was given to him , to fulfil his Faith principally ; working Miracles was but collateral , and incident : but there is also an Infusion of the Holy Spirit to all , and that for ever , The manifestation of the Spirit is given to every Man , to profit withal : And therefore if the Grace be given to all , there is no reason that the ritual Ministration of that Grace should cease , on pretence that the Spirit is not given extraordinarily . 3. Those extraordinary Gifts were indeed at first necessary ; ( he gives several reasons thereof ) one , because of them who could not receive the understanding of an incorporeal Nature ; that if afterwards they be not so done , they may be believed by those things which were already done : another , because of the state of the Church . But the greater Gifts ( saith he ) were to abide for ever ; therefore 't is observable that St. Paul says , that the Gift of Tongues is one of the least and most useless things , a meer sign , and not so much as a sign to a Believer , but to Infidels and Vnbelievers . 4. To every ordinary and perpetual Ministry , at first there were extraordinary Effects , and miraculous Consignations : We find 3000 converted at one Sermon , 5000 at another ; and Persons were miraculously cured by Prayer , at the visitation of the Sick ; and Devils cast out in the conversion of a Sinner : And now tho we see no such extraordinary Effects , it follows not that the Visitation of the Sick , Preaching , Sermons , &c. are not ordinary and perpetual Ministrations ; and therefore to fancy that Invocation of the Holy Spirit , and Imposition of Hands is to cease , when the extraordinary and temporary Contingencies of it are gone , is too trifling a fancy to be put into the balance against so sacred an Institution , relying upon so many Scriptures . 5. He argues yet further , shewing tho the Gifts of Tongues , and outward Miracles , remain not with the Church , yet the greater , or more transcendent Gifts of the Spirit do continue , viz. Sanctification and Power , Fortitude and Faith , Hope and Love , &c. These are ( saith he ) the Miracles of Grace , to throw down the pride of Lucifer , to tread on the great Dragon , and to triumph over our spiritual Enemies , to cure a diseased Soul , to be unharmed by the poison of Temptation , &c. This is more than to receive the Spirit , or a power of Miracles , and supernatural Products in a natural Matter ; for this is from a supernatural Principle , to receive supernatural Aids to a supernatural End , in the Diviner spirit of a Man ; and this being more miraculous than the other , it ought not to be pretended that the discontinuance of extraordinary Miracles should cause the discontinuance of an ordinary Ministration ; and this is that ( saith he ) which I was to prove . He proceeds to other Reasons , but I think he has said enough ; and therefore I shall return to Mr. Danvers , p. 48. who labours against the stream , and would make us believe that the Laying on of Hands upon Timothy , 2 Tim. 1.6 . and 1 Tim. 4.14 . are the same ; which must be rejected , since several Reasons have been given to the contrary , that have not in the least been removed . That Timothy had Hands laid upon him twice , t is evident ; i. e. soon after his Baptism , and when ordained to Office. One good reason for it is given by Mr. Blackwood : Paul ( saith he ) speaks of such Gifts , as were given by the Laying on of his own Hands , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but the Imposition in Ordination was by the Hands of the Eldership , 1 Tim. 4.14 . where the Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying a conjunction of Persons ; but 2 Tim. 1.6 . is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to denote the act of one Man. And doubtless such an Exposition as Mr. Danvers gives , too much reflects on the Apostle , who hated nothing more than Pride and Arrogancy : Surely he would not have appropriated to himself alone , what was done by others as well as himself . But again , I am perswaded our Brethren are sensible of what has been said in respect of those Gifts Timothy received through Layings on of Hands , which have been shewed by several to be different , ( one only relating to his Office , or Ministerial Power committed to him ; the other to such Gifts as are proper to all the Saints ) tho they take no notice of it . I am loth to say , that all that Mr. Danvers has done in his small Tract , has been to darken Counsel with words without knowledg ; yet one would admire to consider how confusedly he hath writ on this Subject , who seems to blame us for being so positive as to what Laying on of Hands is intended in Heb. 6.1 , 2. which is , as if a Master should blame his Scholar for affirming A is A , and B is B : Surely if we have not perfectly learned our first Lesson , or Rudiments of our Profession , we shall never be good Tutors of others : The Apostle blames the Hebrews , ch . 5.22 . for being such ill Proficients , that they had gone no further ; and you seem to blame us for going so far , as to affirm positively what are the first Principles of the Doctrine of Christ . But give me leave to tell you , it is as easy to know what Laying on of Hands is intended Heb. 6. as what Baptism our Saviour refers to , Mat. 28.20 . But secondly , You may be assured were we at a loss in the case , we should never come to learn of you ; for Mr. D. by his own grant , pag. 49. signifieth he had not attained to a certain knowledg of it , nor was able to be positive in the case ; many things being hard and difficult to be understood , which those that are ignorant , wrest , saith he , &c. Answ . No marvel if ignorant Men are at a loss , and captivated in their understandings , abusing and wresting those mysterious places , or things contained in Paul's Epistles , when Men of knowledg shall lose themselves in such a plain and easy path , I knew a Man ( may be learned too ) who a while ago , knew not but that Baptism , and Laying on of hands , &c. in Heb. 6.1 , 2. might intend those legal Washings , and Laying on of Hands upon the heads of Bullocks , sacrificed in the time of the Law. I am glad to find other Opposers of this Truth of another Judgment . Would Men deny themselves , and not trust their own understandings , they might soon see the way plain before them , that those first Principles of the Oracles of God , called Milk for Babes , and not strong Meat , are none of those things spoken of by Peter , so hard to be understood . But since Mr. D. says , he will not leave us in the dark , but resolves to give us his apprehension of this Text , in which he thinks he has the mind of Christ , pag. 49 , 50. we will proceed . Yet this let me premise , that what he has laid down as his Judgment on this Text , Mr. Tomlinson has very well answered in a Treatise lately printed , pag. 22 , 23. and shewed the ridiculousness of such an Exposition . I fear Mr. D. did not implore the Throne of Grace for Light and Direction before he begun to write on this Subject , he is so much beclouded as to the meaning of this Scripture . He conceives , that the six Principles mentioned here , are very comprehensive , and may take in the ten Commandments , the Lord's Supper , and several other things : Nay he says , that Repentance and Faith may comprehend all , both the negative and positive part of Holiness . Answ . 1. If the whole of Religion , or Doctrine of Godliness is comprehended in these six Principles , why should the Apostle call them first Principles ? 't is improper to call those the first that comprehend all : by this Argument , when the Foundation is laid , the whole Building is finished . 2. And if the whole of Piety , or Holiness , be included in the two first Principles , Repentance , and Faith , there was no need to enumerate any more : Nay , by this Argument , obedience to Christ in Baptism , and Laying on of Hands , together with the belief of the Resurrection and Eternal Judgment , are not comprehended in the negative or positive part of Holiness : to what purpose then have we spent our time in writing about either of these Principles ? 3. But again , as Mr. Tomlinson minds , How could it be the weakness of these Hebrews , that they had need to be taught them again ? or how could the Apostle say , he would leave them to go on to perfection ? &c , Surely if in these first Principles all Religion be comprehended , he would not do well to leave them ; it might rather have been their perfection ever to remain there , viz. in preaching , studying and practising of them , and go no further ; or if we must needs leave them , we must leave all Religion and Holiness , and so turn Ranters , Atheists , or Quakers . 4. But , if the whole Body of Religion and Holiness is comprehended in these six Principles , then no Christian had gone further ; nay , nor perfectly learned the A B C of his Profession , and we must always be learning them ▪ and so ever be but Babes in Christ : and no reason had the Apostle to blame the Hebrews that they had gone no further , since in those beginning Principles were comprehended the whole of their Duty . 5. And since these Principles are in the Apostle's sense to be looked upon as Milk , and for Babes ; what then is the Meat ? and who are the strong Men ? Surely when we have done with our Milk , the Feast is ended ; and there is no after-Dish , to speak according to the nature of this Metaphor . Again , P. 45. as Mr. Danvers would have Repentance and Faith to comprehend both the negative and positive part of Holiness ; so he proceeds to tell us how comprehensive Laying on of hands is ; That it takes in all sorts that are spoken of , viz. Miracles , Healings , and Gifts , that were for the Confirmation of the Gospel , and the Investiture of Church-Officers , &c. Answ . This is as true as the former , and as good Divinity every whit ; and when he has answered our Arguments against this strange Exposition , we will argue that Point further . But doth he not hereby make Laying on of hands for miraculous Healing a perpetual Administration , it being a part ( in his sense ) of the Foundation of God's House ? We have shewed why it cannot intend that on Sick Persons , nor on Officers of the Church ; and as to extraordinary Gifts for Confirmation of the Gospel , if he mean that spoken of Acts 8.17 . and 19.6 . we utterly deny it , and clearly prove the contrary , that it was not the end of that Service , &c. no more than of Assembling together , Prayer , Preaching , &c. since such Miraculous Effects followed more or less every one of those , and other Gospel-ministrations , as well as Laying on of hands on baptized Believers . This considered , 't is strange he should reason after this manner . But we further say , there is but one Laying on of hands intended in Heb. 6.1 , 2. because 't is exprest in the singular number , Laying on of hands , and not Layings , &c. Mr. Danvers saith This is a meer Criticism , and hath nothing of truth in it . He affirms that Laying on of hands , is as plural as Baptism . This is all the Answer he gives ; see page 51. Answ . If a bare Affirmation may be taken for a Proof in this , we are answered , and Mr. Danvers has done his business ; what is here more ? I desire to know how he would write were he to distinguish between one Hand and several , since Hands are in the Plural Number ? The Administrator is not to lay one only , but both his Hands : there can be no distinguishing ( if this Man is not mistaken ) between one and divers kinds ; for wherever the Scripture speaks but of one sort ( in our Opponents judgment ) 't is express , as it is here , viz. Laying on of hands , and so as plural : see 1 Tim. 4.14 . I need not say more , only cite a Passage of a Learned Writer upon this very Place , and Objection ; 'T is most palpably apparent ( saith he ) to such as are not asleep in their reading of that Text , Heb. 6.1 , 2. that it speaks in the singular Number , of one Laying on of hands alone , and not of Laying on of hands , as it must have been exprest , had he meant more kinds of Imposition of hands than one : for tho Hands be the Plural Number , ' yet [ note ] Laying , which is the Phrase you speak to , or else you speak nihil ad Rhombum , is a Substantive of the Singular Number , both in the English and the Greek . But to proceed : Mr. D. p. 51 , 52. gives us the ground of his Offence concerning the nature or manner of our maintaining this Principle of Imposition of Hands . 1. Negatively , he tells us wherein his offence lies not , viz. Not because we pray for a blessing on our Brethren and Sisters , or for the practice or gesture of Lifting up , or Laying on of hands ; provided it be not urged as of absolute necessity , &c. But , 2. When imposed as an Institution of Christ , a beginning Doctrine , or Oracle of God , a Foundation of Christian Religion , to which every Disciple of Christ ought to submit on penalty of Non-communion , for rejecting a Fundamental Principle , tho not one word of Institution , Command , Precept , or Example for the same ; and that under pretence of receiving more of the Spirit of Christ thereby , which is a Spirit of Love , Meekness , &c. There appears the Spirit of uncharitableness , judging . rending , and dividing the Body of Christ , and for asserting for Doctrine and Practice , the Customs and Commands of Men : it is for these things our Offences lie so well founded upon Deut. 4.2 . and 12.23 . Rev. 22.18 . Prov. 30.6 . Answ . 1. Could we have such a liberty as to make a holy Institution of Christ only a formal or civil Ceremony or Gesture , or a thing indifferent , to do , or not do ; our Brethren , it seems , would not be offended . 2. Were it a true Charge he brings , he would have cause to be offended with us ; but whether it be a Principle of the Doctrine of Christ , and an Oracle of God , or a Tradition of Men , which we contend for , let the impartial Reader judg . Here is nothing offered by our Opponent to deserve any further Answer ; it calls more for Reprehension than Confutation . Who seemed more censorious than Mr. Danvers , who charged his Brethren with what they most abominated , viz. tearing and dividing the Body of Christ , Will-worship , nay being under the dreadful Curse of Adding to the Word of God ? 3. Whether we are guilty of Schism , rending and tearing the Body of Christ , or those who neglect his Words , or Foundation-Principle of his Doctrine ( I might say reject it ) is fully manifested in a late Book Intituled , The Searchers for Schism searched , that has not yet been answered . 4. May not the Independents and others charge you on the account of Baptism , with rending and tearing the Body of Christ , since you deny Breaking of Bread with them , on that Consideration as some do with you about Laying on of hands , a Principle of the same nature ? Doth not Mr. Wills in his Answer to your former Book of Baptism , charge you in much like words , as you do us here ? And truly , if I mistake not , Mr. D. has cleared us from Schism , and well answered himself in his late Reply , Page 169 , 170 , 171. as he says of Baptism : Suffer me to speak of Laying on of hands ; There is nothing in the Principle it self but what inclines to Piety and Vnity : It being designed by Christ not only to promote Sanctification , but to further Love and Peace , in the way of Righteousness and Truth . Why should Baptism be esteemed the whole and only Inlet into the visible Church , when 't is but one of the Six Fundamental Principles of Church-Constitution ? Why should he have a greater esteem for one than for another Institution ? Did our Brethren see Laying on of hands to be an Ordinance of the same nature with Baptism , I might hope they would not be of the mind some are of : 't is sad when a Fundamental Principle of Christian Religion shall be made indifferent . I have a tender respect to all that love Christ , yet dare not violate that Holy Order left in his Word , knowing how severely he has manifested his displeasure against such as have been negligent therein . 5. Now tho we grant Baptism an Initiating Ordinance , yet not that alone . There are two Doors to be passed through , ( saith a Learned Writer ) before we can come ad adyta & intima Ecclesiae penetralia , viz. Baptism , and Laying on of hands : whereof the latter properly and immediately gives admittance . Mr. Hanmer , p. 22. cites some antient Christians speaking thus : Confirmatione protinus data plena authoritas , & jus Corpori Christi & sanguini cum omnibus Fid●libus communicandi : that is , Confirmation ( or Imposition of hands ) forthwith gives full authority and right of Communion in the Body and Blood of Christ . And in another place saith the same Person ; He that was not confirmed , was not admitted to the Eucharist . Doubtless if the Church of Judea , first planted in the order of the Gospel , is to be followed , or if that which was the practice of some of the Churches , was also of every Church , then both these Ordinances , as well as the other beginning Principles , must precede , or are prerequisite to Church-Communion and Fellowship . Object . But doth not this straiten and narrow the Interest of Jesus Christ ? Answ . Mr. Danvers's Reply to Mr. Wills about Baptism , is a very good answer : viz. This ( saith he ) is no other than Reformation in all Ages ( since the Antichristian defection ) hath been charged with , and particularly that Reformation that has been endeavoured in that other Ordinance of the Lord's Supper ; therefore the Presbyterians cry out against the Independents for sinful Schism , Fomentèrs of Faction , and narrowing of Christ's Interest , in their respective Separations , and Church-Communions . The same do the Prelats say to the Presbyterians ; and the very same do the Papists say to the Episcoparians . If Mr. D. in the work of Reformation excels , or has more light than such he speaks of , in respect of Church-Constitution and Communion , and resolves to pursue his work , tho he is reproach'd on this account ; why should he blame us , who , according to our light , labour after a pure and perfect Reformation ? or doth he judg he has got to such a degree of knowledg , that he is perfect , and needs no more light nor instruction , and that the last Stone of Reformation and Restoration here is laid , because Baptism shines forth in its primitive purity ? Remember him who said ( such was his Humility ) What I know not , teach thou me . and Apollos , tho mighty in the Scriptures , could stoop to the Counsel and Instruction of Aquila and Priscilla , tho much inferior to him , who taught him the way of God more perfectly , Act. 18.26 . 6. Ought not we to stand fast , and hold the Traditions we have been taught ? and is not this worthy of Commendation ? what saith the Apostle , 1 Cor. 11.2 . Now I praise you Brethren , that you remember me in all things , and keep the Ordinances as they were delivered unto you . And are we not commanded to withdraw from every Brother that walks disorderly , and not after the Traditions we have received ? Besides , can we comfortably have Communion with such as oppose a Command of God , nay , that make it but a Tradition of Men , and an Antichristian Innovation ? And as in all Fundamentals of Salvation , so in those of Church-Constitution , we ought to be agreed , before we can orderly sit down together . 7. But to say no more , I would caution all our Brethren to take heed what they affirm on this account , I mean concerning us , and this sacred Institution , since they seem so cloudy in their understanding about those Scriptures urged as the great Warranty for our Practice : If God has hid ( for reasons best known to himself ) this Truth of Imposition of hands from their eyes , as he hath the holy Ordinance of Baptism from the Independents , &c. it will be their wisdom to forbear Reflections ; let them not be angry , lest it be found to be a Truth of God ▪ and they consequently prove offended at Christ himself , who left this as well as Baptism amongst the beginning-principles of his Doctrine . Why should they be offended at us for having an equal love to all the Commandments of Christ ? I would hope they have reason to judg , 't is from hence we so earnestly contend with them on this account . 8. I cannot but marvel , that our Brethren should call Laying on of hands , a Doctrine , or Tradition of Men , and render those who plead for it , guilty of adding to the Word of God ; and yet receive such into Communion at the Lord's Table , as are in the practice of it . What uncharitable thoughts do they retain of their Brethren ? and what guilt , on this Consideration , do they bring on their own Souls ? But let me close with one Caution more ; since they know 't is as sinful every way to diminish from God's Word as to alter or add to it , let them take heed lest they be found guilty therein . We have now traced Mr. D. quite through , and have little more to do : In page 53. he labours to remove an Objection brought against him from Antiquity ; and since he has fairly stated it , take it in his own words . As to the point of Antiquity , tho 't is granted the Antients , and their Followers ever since , have erred not only in the Subject , but in divers Circumstances about this Rite of Imposition of hands , yet in-as-much as there has been all along such a witness born to the thing it self , it makes for its Apostolicalness , and confirms our Practice therein . Now take his Answer to it : It doth not appear ( saith he ) that such a Witness hath been born all along thereto for Mr. Baxter ingenuously acknowledges that Justin Martyr , Ireneus , and others in those times are silent about it , &c. And those Authorities that are pretended to assert the same in the first Centuries , have been proved to be spurious and supposititious . 2ly . That pretence of antient Prescription , without the Word of God to warrant it , can never justify the Divine Authority of any Practice . Answ . 1. We fully agree with him , viz. whatever is found in antient Prescriptions concerning this , or any Practice , signifies nothing , if God's Word doth not witness to it : But having such evident proof from God's Word to warrant this Precept , we never judged it worth while to search into ▪ Authors concerning it ; neither should we have cited any now , had we not been forc'd by our Opposers . And as to what he says concerning Mr. Baxter's ingenuous Confession , that Justin Martyr and Ireneus are both silent about it , it signifies very little ; for first , we have nothing but Mr. Baxter's say-so for it , who may be has overlook'd some places of these Authors , or probably not met with all their Works . But , 2. Since their Silence only is pretended , it carries no great force with it ; must we of necessity produce all the Antients expresly witnessing thereto , or else is all nothing that is brought from Antiquity in the Case ? We have mentioned several antient Witnesses , and some of the 2d and 3d Centuries , which are neither spurious , supposititious , suborn'd Witnesses , nor Knights of the Post , tho Mr. D. is pleased so to call them . And now to conclude , we must say again , against what is mention'd , p. 54. that there is a clearer Precept for Imposition of hands on baptized Believers as such , than can be urged for that on Church-Officers , or the observation of the first Day of the Week , &c. I have ground to conclude Mr. D. thinks it his duty to keep holy the first Day of the Week , as the Christian Sabbath . We gave Mr. D. no ground to say that which he did of us , viz. Reproach the Wisdom of Christ , and slight the Authority of the Holy Scriptures , as tho we had not a sufficient Direction therein in all parts of God's Worship . God forbid we should be guilty of such things ! Rome and others may herein justly be charged ; but our Souls witness against it as an abominable Assertion . And that remarkable Expression of Dr. Owen's , as Mr. D. calls it , we can with all readiness and simplicity close in with ; and judg it necessary once more to recite it , viz. This then they who hold Communion with Christ , are careful of , they will admit nothing , practise nothing in the Worship of God , private or publick , but what they have his Warrant for : for unless it comes in his Name , with Thus saith the Lord Jesus , they will not hear an Angel from Heaven ; they know the Apostles themselves were to teach the Saints only what Christ commanded them . Communion with God , p. 171. The Doctor 's Rule is ever to be followed , the Lord open his eyes ; for how doth this clearly overthrow all his Arguments for Infant-Baptism ? &c. But what injury doth it do us , who can say , Thus saith the Lord Jesus ? 't is left on record amongst the first Principles of his Doctrine , Heb. 6. 1 , 2. 't is a Command of God , if the Oracles of God be his Command , Heb. 5.12 . which sure none will deny ; since the Apostle Paul , and Stephen ( a Man full of the Holy Spirit ) affirm them so to be . We believe what the Doctor saith , viz. that the Apostles were to teach nothing but what Christ commanded them , to whom they were obedient therein : and surely then all may see a Divine Institution for this Practice ; for was it not taught to the Hebrew Church ? Heb. 5.12 . And did not Peter and John teach it to the Saints at Samaria ? and Paul to the Disciples at Ephesus , and to Timothy ? yea , and made them obedient thereto ? Acts 8.17 . & 19.6 . 2 Tim. 1.6 . If Laying on of hands were not an Ordinance of God , and of Divine Institution ( saith Mr. Blackwood Annot. on Matth. p. 690. ) then the Apostles in the administration thereof had practised Will-worship ; nay , which is more , had left a Rule of Will-worship unto us , Heb. 6.1 . But 't is absurd to think that the Apostle would do either of these ; therefore Laying on of hands upon baptized Persons is an Apostolical Institution . Far be it from us , or any Christian , to harbour so uncharitable thoughts of the blessed Apostles , viz. that they would do any thing in Christ's Name without his Warrant . If any Man , saith Paul , think himself to be a Prophet , or Spiritual , let him acknowledg that the things I write unto you , are the Commandments of the Lord , 1 Cor. 14.37 . Compare this with Rom. 15.18 . For I will not dare to speak of any of those things , which Christ hath not wrought by me , to make the Gentiles obedient , by word or deed . CHAP. VIII . Containing a few Motives or Arguments , provoking and encouraging to Obedience to the Holy Ordinance of Imposition of Hands . BEfore I conclude , I judg it necessary to offer two or three Motives , to stir up to Obedience such as desire to be found sincere Followers of the Lord Jesus , and of the primitive Saints , and to walk in all the Commandments of the Lord blameless ; and to consider , whether they do not lie short of their Duty and Privilege , whilst they omit or neglect this precious ( tho despised ) Ordinance of Imposition of Hands . Motive 1. Brethren , Consider , you have the holy Pattern of the Saints of old to stir you up to a diligent search in the Book of God's Law , to find out what his Mind and Will may be concerning you . How glad were the Children of Israel , when upon enquiry they found out that long-neglected Ordinance of sitting in Booths in the Feast of Tabernacles ? Neh. 8.14 , — 17. they did not then contend against it , or raise Objections , saying it has not been done for many years : Samuel , David , Hezekiah , and Josiah did it not , who had glorious Light , and were great Reformers ; and we have no immediate Vision , or miraculous Appearance of God to revive this Institution . We find nothing of this nature stumbled them , but as they found it written , they set about the Work , and there was great Joy : They were not like many Souls in our days , who make Objections against Baptism and Laying on of hands ; such and such eminent Men ( say they ) see it not , practise it not ; 't is not an Institution of Christ ; if it were , sure Mr. such a one ( a learned Minister and Brother ) would be for it ; he is a Man of greater light and understanding than you , &c. 'T is no marvel they are thus beclouded , whilst their eyes are so fixt on Men ; and instead of walking by the perfect Light of God's Word , walk by the Light of those that are so imperfect . Motive 2. Consider that by a universal obedience to Christ , you will appear to be his Disciples indeed , and of the Remnant of the Woman's Seed , Rev. 12.17 . Yea you will enter into strong bands of Alliance and Friendstip with the Lord Jesus : You are my Friends ( saith he ) if you do whatsoever I command you , Joh. 15.14 . This also will add boldness to the Saints . Then shall I not be ashamed ( saith David ) when I have respect to all thy Commandments . Mot. 3. Let the Nature of the Ordinance move you to consider your fault and neglect herein ; and as you desire that the Church you have given up your selves to walk in the order of the Gospel with , being knit and fitly framed together , may grow into a Holy Temple in the Lord. Be sure see there is no defect in the Foundation , take heed it wants not one principal Pillar ; and let none speak slightingly of this Institution , lest he provoke Jesus Christ thereby . Did he command any thing in vain ? And by the same Argument you adventure to cast off this Principle , another may do so by Baptism , and consequently all the rest ; and so in time God's Spiritual House be like unto the literal Temple , viz. not have one Stone left upon another which will not be thrown down . Motive 4. Consider that those blessed Promises God has made of giving the Comforter , the Spirit of Truth , which the World cannot receive , are entailed to the obedient Soul ; if we will have the Blessing , we must be found in our Duty . And how has God crowned this Service , as has been shewed , with wonderful manifestations thereof ? Nay , consider what measure soever God has given thee of his Spirit , by waiting upon him in other Ordinances ; yet this of Imposition of hands Christ has appointed as the Ministry thereof to baptized Believers as such : to every particular Institution there is some special and peculiar Blessing annexed ; and 't is ordained as God's ordinary way for the conveyance of it , as I might largely shew , in respect of Preaching the Word , Baptism , the Lord's Supper , Church-Censures , &c. and the like also in this of Laying on of hands : and tho God is not tied to this or that Ordinance , yet he hath tied us to the exact observation of them : He may anticipate his own Order , and give us the Mercy promised ( in part ) in some other way ; yet we ought not to neglect our Duty . Because I have obtained Faith in some other than God's usual way for the begetting it , shall I not hear the Word preached , for the further increasing it in my Heart ? Again , because I have remission of Sins , and other Blessings promised in Baptism before baptized , shall I reject that Ordinance ? Sure Cornelius did not do so , Acts 10. 45 , 47. And again , I feed by Faith on Jesus Christ , and receive his Flesh which is Meat indeed , and his Blood which is Drink indeed ; shall I therefore refuse the Ordinance of the Lord's Supper , which is appointed as the Ministry of his Body and Blood ? God forbid . Even so , let none neglect this Appointment , nothwithstanding any Gift , or Measure of the Holy Spirit they have received , since it has pleased God to direct to it , and left it in his House as a perpetual Ministration ; Destroy it not , for a Blessing that is in it , Isa . 65.8 . Motive 5. Consider the great need thou hast of the Holy Spirit , yea and of a further increase thereof , tho I should grant thou hast received it already ; for without it none can savingly believe , nor call Jesus Lord. Yet there is a further Promise made to thee , as thou art a Believer in Jesus Christ : and what can a poor Saint do without the Spirit ? what Temptations dost thou meet with , what Lusts and Corruptions still hast thou to mortify ? and what outward Tribulations art thou ( who professest the Gospel ) exposed to ? O therefore use all means , and particularly this , which God injoins thee , that thou mayst obtain a further measure and increase of the Spirit of God. Motive 6. Lastly , Consider the excellent and unspeakable worth and usefulness of the Holy Spirit ; O what spiritual Profit and Advantage do the Saints of God receive hereby ! 1. 'T is the Holy Spirit that enlightens the eyes of our Vnderstandings , 1 Cor. 2. 10 , 11 , 12 , 13. Eph. 1.17 . we cannot see afar off , without our Eyes are anointed with this Eye-salve : And O what Beauty do we hereby behold in Jesus Christ ! how are our Souls taken with invisible Objects ! and what an empty and nothing-World is this , when we look through the Prospect-glass of the Spirit of God upon it ! 2. 'T is the Holy Spirit that revives and quickens us , and makes us lively in the Paths of Righteousness , Joh. 6.63 . Col. 2.13 . 3. 'T is the Spirit that leads us in the way we should walk , Rom. 8.14 . yea and makes them Paths of peace and pleasantness unto our Souls , Prov. 3.17 . 't is he that guides us into all Truth , and brings Christ's Words to our remembrance , Joh. 14.26 . 4. 'T is the Holy Spirit that comforts us when cast down ; 't is from hence we receive all Heavenly Consolation , Joh. 14. 16 , 26. 5. 'T is the Holy Spirit that makes us profit under the Word and means of Grace ; 't is that which maketh our Souls to grow and flourish in the Courts of the Lord's House , Heb. 4.2 . 1 Cor. 3.6 . 6. 'T is the Spirit that helps us to pray , helps our Infirmities , and teacheth us what to pray for , and gives us access at the Throne of Grace ; yea makes Intercession for us with groanings that cannot be uttered , Rom. 8.26 . 7. 'T is by the Spirit we cry Abba Father ; 't is that which bears witness with our Spirits , that we are the Children of God , Rom. 8. 13 , 15 , 16. 8. 'T is by the Holy Spirit we mortify the Deeds of the body , Gal. 5.22 . 't is by that we live and stand , and are confirmed in Christ Jesus , and sanctified throughout . 9. 'T is from the Holy Spirit that all heavenly Grace and spiritual Gifts flow ; 't is he that divides to every man severally as he will , 1 Cor. 12. 5 , 8 , 9. 10. 'T is the Holy Spirit which is the Earnest of our Inheritance , and which gives an Assurance of the purchased Possession unto our Souls , Eph. 1. 10 , 14. 11. 'T is the Holy Spirit by which we are sealed to the day of Redemption , Eph. 1.13 . 12. 'T is by the Spirit we are made strong , and enabled to overcome all Enemies , and helped to triumph over Death , 1 Cor. 15. 55 , 57. 't is by the Spirit we know that when our earthly House is dissolved we have a Building of God , a House not made with hands , eternal in the Heavens , 2 Cor. 5.1 . These things considered , let none blame us that we so earnestly contend for the Holy Ordinance of Prayer with Imposition of Hands , in which God has promised , and so sweetly communicated , as through a Conduit-Pipe , such blessed Water of Life to our Souls . Shall it not trouble our Spirits , when Persons labour to take away the Childrens Bread , or spill any of their sweet and heavenly Milk upon the ground ? CHAP. IX . In answer to the Conclusion of Mr. Danvers's Book . Mr. Danvers's Conclusion . THus you have had a candid Account of the rise , growth , and progress of this Rite of Confirmation , or Laying on of hands , from the beginning to this day , ( amongst all that have owned it ) with the Authorities on which it hath been found , and imposed ; together with a genuine Examination of the Grounds and Reasons each Party have given to justify the same : And may we not upon the whole , fairly come to the following Conclusions ? viz. 1. That there doth not appear to be the least Scripture - precept , or Practice for any such Ordinance of Confirmation , or an imposing of hands upon all the Baptized before they break bread , or are admitted into Church-communion . 2. That the Instances produced to prove it an Apostolical Tradition , are impious Lies and Forgeries . 3. That the Authorities by which it hath been heretofore enjoined , were nothing but Antichristian Can. & Decrees . 4. That the most eminent Witnesses and Confessors that opposed the Antichristian Vsurpations and Innovations , have all along witnessed against , and impugned this of Confirmation , viz. the Novations , Donatists , Waldenses , Greek Churches , & Wicklissians . All which are worthy the serious consideration of all sober and judicious Christians , and especially recommended to them , who having rejected Infants , and imbraced Believers Baptism , do yet cleave to this Practice , with these following Observations , viz. 1. It is most manifest that those Popes , Councils and Fathers , that have enjoined and imposed Infants sprinkling for a Sacrament , or an Ordinance of Christ , have enjoined this also as such . 2. That the principal Arguments pretended for the one , have been urged and pleaded for the other also , viz. Apostolical Tradition , and pretended Inferences and Consequences from Scripture . 3. That the famous Churches and Confessors , that have opposed Infants sprinkling as superstitious , Popish and Antichristian , have upon the same account opposed this also . 4. That it doth not appear that any baptized Church or People , did ever in any Age or Country own such a Principle , or Practice to this day , except some in this Nation in these late times . CHAP. IX . In answer to the Conclusion of Mr. Danvers's Book . The Conclusion of this Treatise , in opposition to his . REider , Thou hast had a faithful , and impartial Account of the rise , growth , and progress , of this holy , tho contemned Ordinance of Imposition of hands , from the beginning of the Gospel-Ministration to this day ; and how asserted amongst many Perswasions , with the Authorities on which it has been enjoined ; together with the grounds given by Antient and Modern Writers to justify it : And from the whole we also may come to these following Conclusions ; viz. 1. That there appears full and ample Precept and Practice from Scripture for this Ordinance of Imposition of hands on all baptized Believers as such , before admitted to the Lord's Table . 2. That the Instances to prove it an Apostolical Tradition or Institution , are the pious Sayings , and written Verities of Christ's Disciples . 3. That the Authorities by which it was at first enjoined , were none else save Great Jehovah , Father , Son and Holy Spirit . 4. That many eminent Writers both antient and modern , have born witness for it . All which is worthy to be minded , and commended to the consideration of those who having rejected Infants , and imbraced Believers Baptism , do oppose a Principle of the same nature , and annexed to it , with these following Observations . 1. It is most manifest that those Popes , Councils , and Fathers , that have corrupted , polluted , and changed the holy Ordinance of Baptism , and the Lord's Supper , did also change , alter , and corrupt this of Imposition of Hands . 2. That tho the principal Arguments the Church of Rome , and others who have drunk of the Whore's Cup , do bring to defend the Rite called Confirmation , is humane Tradition , and far-fetch'd Consequences from Scripture , yet there is plain Scripture-proof for the holy Institution of Imposition of hands upon baptized Believers . 3. That many godly Persons in several ages have opposed Popish laying on of hands , on the same account that we reject Popish Baptism , and not otherwise . 4. It appears not that any baptized Church in any Country , have denied Imposition of hands upon Believers baptized , as such , to be an Institution of Jesus Christ , nor ever writ against it , as some in this Nation have done ; ( no ways for their Credit , nor Honour of the Gospel . ) These things being so , it may be enquired what ground and reason our Brethren in this Nation had at first , or have now , to oppose this Divine Institution of the Lord Jesus Christ . A brief Reply to a Book called , A Treatise concerning Laying on of Hands . Written by a nameless Author , and published in the Year 1691. THE first Reason ( he says ) why they cannot own Laying on of Hands on all Believers , is , because there must be a Command , or at least some Example for it , pag. 3. Answ . We have proved in the preceding Treatise , that we have both a Command and Example for it , if a Command of God , and an Oracle of God , is all one : See Heb. 5.12 . That which is an Oracle of God , is a Command of God ; but Laying on of Hands , &c. is an Oracle of God , Ergo. And as to Examples , we have them also : see Acts 8. and Acts 19. 2 ly . Because ( they say ) they believe neither our Lord nor his Disciples were under it , pag. 4. Answ . Our Lord , we have shewed , was under it ; the Father laid his Hands upon him when he came out of the Water , and thereby sealed him ; the Holy Ghost in the likeness of a Dove rested upon him : And no doubt but our Lord laid his Hands upon his Disciples , since he taught this Precept as a Principle of his Doctrine , Heb. 6. 1 , 2. True , we read not of their Baptism , nor of this neither ; therefore from thence they may as well say they were not baptized , as that they had not Hands laid upon them . 3 ly . Because ( say they ) if the Apostles were under it , they must have an Administrator ; and who , say they , should that be ? p. 4. But there is nothing said of it , &c. Answ . 1. Our Lord Christ might be the Administrator , who is the great Shepherd and Bishop of our Souls , as I said afore . 2. And it no more follows that they were not baptized , than that they were not under Laying on of Hands ; i. e. because there is nothing said of either . 4 ly . Their fourth Reason is the same with their first . 5 ly . Their fifth Reason is , because , they say , the Church at Jerusalem was not under it , pag. 5. Answ . Was not the Hebrew Church the Church at Jerusalem ? Now they , 't is evident , were under it , or had laid it : Not laying again presupposeth they had once laid it , or were under it , as well as Baptized . 6 ly . Their sixth Reason is , because an Ordinance necessary to Church-Communion ought very plainly to be expressed , p. 6. Answ . So is this of Imposition of Hands , Heb. 5.12 . Heb. 6. 1 , 2. Acts 8. and Acts 19.6 . 7 ly . Because , they say , our Lord did leave no Ordinance as absolutely necessary to Church-Communion , but such as holds forth his Death and Resurrection , p. 9. as Baptism and the Lord's Supper , &c. Answ . Who told them so ? or doth it follow that because Baptism and the Supper are Figures of our Lord's Death , &c. therefore this must be a figure of the same , or no Ordinance ? This is not argumentative nor demonstrative . 8 ly . Because Salvation is promised on the Terms of Faith , Repentance , and Baptism ; and from hence they argue there is no need of any such Ordinance as this of Laying on of Hands , p. 7. Answ . Salvation is promised particularly to Faith ; He that believeth hath the Son , — hath Life , and shall be saved , Mark 16.16 . therefore need not I be baptized ? Moreover , I deny that any Ordinance gives a right to Salvation , any other ways than as it is an evidence of that Right or Title to our Consciences . Our Right or Title is Christ's Righteousness , or his active and passive Obedience only . But should a Man be convinced that Laying on of Hands , Church-Communion , Order , and Discipline , or giving to the Poor , &c. were Duties which he omitted , would his pretended Faith , Repentance , and Baptism , render him a sincere Christian ? No , he must do all things Christ commanded , or taught to be done , which he is convinced of , as well as those three things . 9 ly . Their ninth Reason against Laying on of Hands , is taken from those Effects that followed this Ordinance , viz. the extraordinary Gifts of the Spirit . Answ . The same Effects followed all other Gospel-Ordinances : this we have also answered in the precedent Treatise . 10 ly . Their tenth Reason is , because the Holy Spirit was sometimes given without Laying on of Hands , pag. 8. Answ . The Holy Spirit is promised to them that are baptized ; but because some received the Spirit before baptized , needed they not be baptized ? In Acts 10.44 . Cornelius received the Spirit , to confirm the Ministration of the Word to the Gentiles before baptized , yet was commanded to be baptized ; nor had he so much of the Spirit as to need no more ; and therefore came under this Ordinance also . Besides , because God may step out of his usual way , must we do so too ? No sure . 11 ly . Their eleventh Reason is , because none but such Persons as were eminently gifted did impose Hands , &c. Ans . The Apostles did all they did as eminently gifted : but if they are not to be followed by all regular Pastors , or Elders ( only ordinarily gifted ) in Laying on of hands , then not in Preaching , Baptizing , nor in the Administration of any other Gospel-Ordinance : but this is also fully answered in the preceding Treatise . In pag. 17 , 18 , &c. they would make the Reader conclude that the Hebrews being said to be dull of Hearing , and so needed to be taught again the first Principles of the Doctrine of Christ , doth not refer to these six Principles , but to Matters relating to the Priestly Office of Christ , &c. Answ . 'T is true , the Apostle was about to instruct them into higher Mysteries , viz. about Christ's Priesthood ; but he found them to have need of Milk , and not strong Meat : And most evident it is , that by strong Meat he refers to the things which he proceeds to instruct them in ; but the Milk he speaks of are these things , viz. Repentance , Faith , Baptism , and Laying on of Hands , &c. They hardly understood the first Rudiments or A B C of the Christian Faith : but to suppose that Milk , or those first Principles he speaks of , is the strong Meat , is preposterous . True , Christ is properly the Foundation ; but by the Foundation here is meant those first Principles which every Babe in Christ was to be instructed in , and to practise , and then to go on to perfection . Doth it follow , because 't is said , not laying again the Foundation of Repentance , &c. that the Apostle only refers to Christ , who is the Foundation of our Salvation , and of every Principle of the Christian Religion ? Evident it is that the first Principles of the Doctrine of Christ are here called the Foundation-principles , not that they are all Fundamentals of Salvation , but of Church-constitution : for we will not say ( nor any else we hope ) that none can be saved who are not baptized , and come not under Laying on of Hands ; yet every true regular Church , and regular Member , ought to be under the practice of both those Principles . But I see no need to add any thing further in answer to this Treatise , it seeming to me to have the least of Argument in it of any Book I have seen writ against this Ordinance . FINIS . Postscript . NOw tho I am fully established in this Principle of Christ's Doctrine , and do believe it is of the same nature with Baptism , yet I am not of the opinion that such Members in a Church , who are convinced of it , and are under it , ought to separate themselves from the Church , because the other Members of the said Church see it not : no , but they ought to bear one with another , until God shall please to open their eyes . — We all see but in part , and know but in part ; therefore ought to bear one with another . Yet let that Church who are of one Mind and Judgment in this matter , walk as they have received ; and let all take heed how they set light by any Holy Precept and Principle of Christ's Doctrine , much less to teach Men to break the least of his Commandments , or to cast such under contempt and reproach , who in conscience towards God speak and write according to the Light they have received in this and other Cases . Must we be their Enemies for telling them the truth ? Farewel . Notes, typically marginal, from the original text Notes for div A47585-e920 See God's Oracle , p. 62 , 63. * The Seekers use this Objection against all Ordinances , saying none are impowered to administer any , because not so indowed with Power from on High ; and their Arguments fully agree with theirs herein against laying on of Hands . Of this let the rational judg . † If any should object against me Mark 16.17 , 18. and say , miraculous Gifts are promised to such as do believe , &c. I answer , that by believing , cannot be meant the Grace of Faith in that place ; for if it should , we may say , no man doth now believe , or hath true Faith in Christ : it is therefore meant of the extraordinary Gift of Faith , or Faith of Miracles , according to 1 Cor. 12.9 . and 13.2 . He that so believes , nothing can be too hard for him . ☜ * See Mr. Hanmer on Confirmation the antient way of compleating Church-Members , pag. 45. Independents and Presbyterians clear touching laying on of hands , as refined from Popish Pollutions , Those of the Antients he cites . Tertul. de Bapt. ad Quintil. cap. 8. A.D. 250. Cyprian . Ep. ad Jubar . 73. * Dr. Hammond says 't is that of Absolution . † Confirm . & Restaurat . pag. 123. * Will any say , to drink Poison , or any deadly thing , or take up Serpents , is Milk for Babes ? * Fillings with the Spirit may be taken in a comparative sense , God giving more or greater measures of it in the New Testament dispensation , & since the Ascension of Christ , than before . † M. Blackwood notes the emphasis to lie in this Pronoun Relative They ; the Antecedent hereunto must needs be the Baptized , &c. * How many Women is not expressed , they are seldom the lesser number . Mr. D 's Innocency and Truth vindicated . 
A47613	----	A summons to the grave, or, The necessity of a timely preparation for death demonstrated in a sermon preached at the funeral of that most eminent and faithful servant of Jesus Christ Mr. John Norcot who departed this life March 24, 1675/6 / by Benjamin Keach. Keach, Benjamin, 1640-1704. 1676 Approx. 100 KB of XML-encoded text transcribed from 52 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47613 Wing K95 ESTC R29890 11217632 ocm 11217632 46869 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47613) Transcribed from: (Early English Books Online ; image set 46869) Images scanned from microfilm: (Early English books, 1641-1700 ; 1444:29) A summons to the grave, or, The necessity of a timely preparation for death demonstrated in a sermon preached at the funeral of that most eminent and faithful servant of Jesus Christ Mr. John Norcot who departed this life March 24, 1675/6 / by Benjamin Keach. Keach, Benjamin, 1640-1704. [19], 79, [1] p. Printed for Ben Harris ..., London : 1676. Errata at end. Reproduction of the original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Norcott, John, d. 1676. Death. Funeral sermons. Sermons, English -- 17th century. 2005-05 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-07 Jonathan Blaney Sampled and proofread 2005-07 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A Summons TO THE GRAVE OR . The Necessity of a Timely Preparation for DEATH . Demonstrated in a SERMON Preached at The FUNERAL of that most Eminent and Faithful Servant of Jesus Christ Mr. JOHN NORCOT . Who Departed this Life March 24. 1676 By BENJAMIN KEACH , a Cordial and an unfeigned Lover of the Deceased . MIC . 7. 2. The good man is Perished out of the Earth . LONDON , Printed for Ben. Harris at the Stationers Arms in Sweethings Rents , near the Royal Exchange . 1676. To all Sincere Christians that were the Hearers of this Sermon , but more especially to that poor , afflicted , and sorrowful Congregation , which is in God the Father , and in our Lord Jesus Christ , meeting in Old Gravel-Lane , near Wapping , London . WHEN I think of that Separation Death hath made between you and your beloved Pastor ( my dear Brother ) it causes sadness to seiz my spirit ; Sure , such Stroaks of the Almighty should bring us upon our Knees ; I wish you are not hereafter made more sensible of the Nature of these sore Rebukes , then at present you can be ; however let us learn this Lesson by it , not to overprize or value any thing or Person short of Jesus Christ ; 'T is good in all things to labour against inordinateness of affection ; We can't , 't is true , love God too much ; nor Christ too much , but we may love Ministers too much , nay , idolize them , esteem them above what is meet , as many in former times have done , or we may esteem them not enough ; whether any of you have bin guilty herein or no , will now I am perswaded be discovered ; if duty to God , our solemn Vow and Covenant with God and the Church , and our Love to Jesus Christ , will not make us to know and keep our Places , what may we judge of our selves , or others judge of us : I am not without fears I speak of some in respect of temptations of this kind , I pray God deliver them from it , lest they bring up a reproach upon the good ways of God ; You had or would be looked upon all of you , to have a real and cordial love for him that is now taken from you , O then do nothing after his death that would have grieved his soul were he alive ; Labour to live in love , and strive to keep the unity of the Spirit in the Bond of Peace ; I having this opportunity , thought it not amiss to give a hint or two of this Nature And now beloved , as concerning this Sermon , had it not been Preached in part to fulfil the desire of the deceased , I should not have presumed to have taken so weighty a work upon me , especially in the Presence of so many able and worthy Ministers , as I am not so , ( the Lord knows , I look upon my self no ways meet , or fitly qualified and capacitated for such a weighty work I am called to ) And truly , brethren , 't is not any excellency and worth that is in this broken Sermon that is the cause of its Publication , 't is the desire and importunity of several amongst you , and some others , that hath brought it forth ; I do think , nevertheless , for the sake of him at whose Desire and at who'e Funeral it was Preached , you will entertain it though never so poor and mean a work . I told you what sorrow had seized my spirit , I Preached with a heavy heart , and with a mournful spirit , I know you fate under the hearing of it ; alas , I cannot blame you for your mourning , he was a most sweet and choice Preacher , most excellent skill had he to dive into Gospel-Mysteries ; he saw , if I may say without offence , as far into a Text of Scripture , as most men now surviving , and as careful in dividing of the Word that every one might have a portion in season ; O how sweetly has this Trumpet sounded in your ears , what spiritual joy hath it raised in your hearts ! O how powerful in Prayer hath he been ! Hath not his prayers and Tears over sinking sinners , tended to melt their Adamant hearts ! O the thronging there hath been about him , no marvel he had precious bread always to break unto the children ; he knew how to feed with milk , and how and when to feed with strong meat ; It was his delight , I am satisfied , to do his Masters work , and in doing of it , I may say , he loved not his life unto the death . He is gone to eat the fruit of his labour , and I wish , that all those Choice Sermons you have heard from his lips may not be buried with him , I hope the fruit of them will be seen in your lives ; and could some of them be made publick , they might be very serviceable unto the People of God and others in general . I shall at present say no more , but earnestly desiring the Lord to continue the Labourer you have , and send some other in due time amongst you , to the making up that great loss which at present you do sustain , so that sinners may be in the midst of you converted , and true believers strengthned , encouraged and comforted , and all built up together in love , to the end that you may be found without blemish in the day of Jesus Christ , and that it may be so , is the desire , and shall be the Prayer of him Who is willing to serve you to his Power , for Christ and his Truths sake , BENJAMIN KEACH . To the READER . Impartial Reader , SVpposing thee to be One that was not at this late Funeral ; or if thou wert there , could'st not have the opportunity to hear the Sermon ( by reason of the straightness of the place , and the multitude of People ) and perceiving it is partly for thy sake , the Printing of it has bin so much desired , I thought it might not be unnecessary to offer a word or two briefly unto thee , whether it deserves such a Publication or not , it will come now under thy Censure ; however , if thou knowest the Person that taught it , I am satisfied , thou wilt not lose thy expectation , nothing excellent thou dost expect , considering the weakness and shallowness of the Preacher , how shouldst thou ; yet if thou hast nothing of Prejudice in thy heart against him , from that contemnable apprehensions thou and others have of that he is not wholly without hopes , but that some small profit thou mayst gain hereby ; Let the consideration of the subject prevail upon thee , however to give it the reading ; 't is , you hear , a Summons to the Grave : thou canst never hear too often of death ; and sure this Sermon will not offend thee , if thou art one that dost live , I mean , live indeed , in the sight and stedfast belief of a future life , an eternity of happiness or misery ; I have read , that Philip King of Macedon , commanded one of his Pages to awake him every Morning and call aloud to him , Sir , remember you are a man : This great Monarch did not disdain to be rouzed every day from sleep with the News of death , though it was but by the Mouth of his poor sorry Page , and shall any of us slight the Message , through want of affection to the Messenger ; but perhaps , thou mayst be one that likes neither , may be thou dost not care to hear of the tidings of dying , and art ready to judge them melancholy fools that break their sleep about it ; These who are indeed prepared for it , have no cause to be disquieted in thoughts of it ; but what wilt thou do when death comes , that hast a guilty conscience ; have you not heard of that poor soul , who cried out in horrour and distress of spirit upon his death-bed , O what shall I do , I am so sick that I cannot live , and yet so unprepared that I dare not die : Remember , that the thoughts of death , when it comes , will abate thy courage , 't will make the proudest heart to stoop ; 'T is a pretty Passage that I remember of a certain King of Hungary , who being on a time very sad , his Brother ( a Jolly Courtier ) would needs know what ailed him , O Brother ( said he ) I have bin a great sinner against God and I know not how to die , nor appear before God in Judgment ; These are ( said his Brother ) melancholy thoug●●… , and withal made a Jest at them ; the King replied nothing for the present but the custom of the Countrey was , that if the Executioner came and sounded his Trumpet before any mans door , he was presently to be led out to the Place of Execution ; the King in the dead time of the Night , sends the Headsman to sound his Trumpet before his Brothers door , who hearing it , and seeing the Messenger of death , springs in pale and trembling into the Kings Presence , beseeching him to tell him wherein he had offended ; O Brother ( replied the King ) you have never offended me , and is this Executioner so dreadful , and shall not I that have greatly and grievously offended God , fear to be brought before the Judgement Seat of Christ ; Death amazes none more when it comes , as it doth them who think not of it ; the Egyptians used to carry about the Table a Deaths Head at their Feasts ; 't is good in the midst of all our delights and enjoyments , to be put in minde of the Grave ; And if this Sermon spake no more power fully to thee then a Deaths-Head to awaken thee , it may be worth thy Pains to read it , God may bless weak endeavors to great advantage ; Jesus Christ could make five Barley leaves and two Fishes to feed five thousand men , and yet the fragments that were left might saetisfie many a poor hungry soul : what though thou art afterly served , God can heat it by his Spirit , God can make it wholesom food for thy soul : if thou hast but an appetite I do not much fear thy relishing of it , for though the full stomack loaths the Honey-comb , yet to the hungry soul every bitter thing is sweet . But because I would not weary thee , I shall only now give thee a summary Account of the particular things insisted upon , and then commit thee to God. 1. Thou hast the certainty of Death amplified , or brieftly enlarged upon . 2. Some awaking Considerations and Motives to a speedy and effectual Preparation for it . 3. Several Directions and Cautions in order to it . 4. You have dying Ministers lamented , or several sad grounds of Lamentation upon that account . 5. Then fifthly and lastly , you have comfort against Death , or how true Christians may stay and support themselves in the hour of death , or in parting with godly relations : and because nothing is more effectual in order to this , then that comfortable assurance of present enjoyment , or being with Christ at that very instant , when the breath leaves us ; somthing was offered to confirm the souls immortality , it was but a little which was said , had it been more it would not have bin too much : It was not delivered as it is matter of controversie , to grieve any who are differently perswaded : but as 't is matter of comfort , suiting with the occasion , that so sorrowful spirits might be consolated , having for several years found the usefulness and sweetness of the doctrine under the like dispensation my self : What is more plainly laid down in holy Scripture then this : and those Arguments that so much establish me in the beleef hereof are many , one is taken from our Saviours own words , Because man cannot kill the soul Mat. 10. 28. If men cannot kill it then 't is not mortal : As also the consideration of its nature being spirit , might I not reason thus , If the noble part of man somtimes called soul be spirit , then 't is immortal : but 't is called spirit in several places : and again , doth not the name of spirit declare its nature : a spirit in its nature is invisible , and its very essence is life , if it should cease to live , if would be spirit no more . Thirdly , the Scripture shews , that at death the body goes one way , and the spirit goes another , namely , to God that gave it : we may judge also of the nature of the spirit or soul of man , if we consider how nothing but God himself can satisfie it , lives upon divine and immortal food , and therefore sure must be of like nature : what does shew more clearly that our bodies are earthly , or made of earth , as the consideration of their being fed , and sustained from the earth , so say I on the contrary hand in respect of the soul ; 't is sed with spiritual and immortal food , ergo such is its nature ; but not to trouble you with things of this kinde further , Reader , let it be thy Chief care to prepare for thy eternal state , for be sure it will be but a little while , and thou wilt find either to thy everlasting joy and comfort , or else to thy everlasting wo and sorrow : the truth of this doctrine of the Souls ; Immortality , and the effects thereof ; And that this broken Sermon may prove , through Gods blessing , someways for thy Souls advantage and profit , is the sincere desire of Thy Affectionate and Cordial Friend and Servant in the Lord Jesus B. K. An ELEGY on the Death of that most Laborious and Painful Minister of the Gospel Mr. JOHN NORCOT , who fell asleep in the Lord the 24th of this instant March 1675-76 . HOW doth my troubled Soul amused stand , On thoughts of God's most sore Chastising hand Let Heaven assist my Pen , and help indite This Mournful Elegy I 'm mov'd to write . My grieved heart knows not what way to take , Its love to shew and lamentation make . David for Jonathan was sore distrest , And in like so 't has sorrow seiz'd my Breast . Beloved John is gone , dear Norcot's dead ; That Man of God , who hath so often fed Our precious Souls with Manna from above : Whose powerful preaching did ingage our love To Jesus Christ . O! h● had care and skill To feed poor souls and do hi● Master 's will. But is he from us also took away , What , breach still upon breach ! Lord Jesus stay Thy band such stroaks are hardly born , Here 's cause for hundreds to lament and mourn . The loss is gr●at th● Churches do sustain , Poor sinners too live cause have to complain . There 's few like him surviving to arouse Their fluggish souls cut of their sinful drouse . They now may sleep secure and not awake , Until they fall into the Seygian Lake . This Golden Trumpet 's stopt , 't will sound no more , To warn them of what danger 's at their door . To win sinners to Christ he did not spare His strength nor time , thought nothing was too dear . To part withall , if any wayes he might , Their Souls turn from false ways unto the right , Like as a Candle which much light doth give , Doth wast itself , whilst from it we receive Much benefit ; so did he clearly burn , To the wasting of himself unto the urn . This godly Preacher in a little space . Much work did do , he swistly run his race ; With 's might perform'd what e'r he found to do . God graciously did bless his work also , Yea few ( I think ) have had the like success , In turning sinners unto righteousness . O were the worth of this good man but known , It might produce an universal groan . Let Brethren dear of different minds lament , For he for you in prayers much time has spent ; He lov'd you all , though I have cause to fear , The like affection some did scarcely bear . 'T would pierce ones heart to think in such a time , Obedience unto Christ should be a crime : Or that offence should in the least be took , ' Cause from Gods word he durst not turn nor look . He would own nought but what thus faith the Lord , Add would not he nor minish from Gods Word . Come let us live in love , we shall agree , When at his Port we all arrived be . Let sinners mourn , who shall their loss repair , Who for their Souls so naturally did care . Well may ye fear God will proclaim new wars , When he calls home his choice Embassadors . What may a Sodome look for from above , When such who stood i' th' gap , God doth remove , O tremble City , what is God about Look for new flames , thy Lots are calling out . And now chastized flock a word or two , I 've double sorrow when I think of you . When that the Harvest doth for Reapers call . To lose your Labourer , this wound 's not small . O who shall bear the burthen of the day , If God doth take the Labourers thus away . When Pylots dye , how shall the Seamen stear , ' Mong'st Rocks and Sands , when storms also appear . Have we not cause to think the crafty Fox , We 'l out abroad and play upon the flocks . And Ravening Wolves also will grow more bold , And scare some silly Lambs out of the fold ; If God proceed to call the Shepherds home , O what will of so many flocks become . i th midst of all , in this doth comfort lie , The chiefest Shepherds lives when others dye . And he be sure who for the Sheep did bleed , Will stick to them in times of greatest need . Come cease your grief , don't you know very well , Then care God has on his own Israell . And it s no more which now is come to pass , The what by you some time expected was . And what is done is but our Fathers will , Therefore be silent every one be still : For should we yield to passion I have fears , We should grieve Christ and wound our Souls with tears . The narrow Sluces too of dribling eyes , Would be toostreight for those great Springs that rise . But since our Vessels fills up to the top . Le ts empty them , for every sin a drop . For it le ts wish we were compos'd of Snow , Instead of flesh yea made of Ice , that so We might in sense of sin and its loathing , Melt with hot love to Christ , yea , thaw to nothing . And should our sins deprive our Souls of him , Let tears run from our Eyes till Couches swim . Yet let 's not grudge him that most happy bliss , Who now in glory with Christ Jesus is . He did his work apace , his Race is run ▪ He as touch'd the Gole , yea , and the Prize hath won . AN EPITAPH . A Sweet and Godly Preacher doth lie here , Who did his Master Jesus love so dear ; And Sinners Souls , that he his strength did spend . And did thereby ( t is thought ) hasten his end , He brought himself by Preaching to the Grave , The Precious souls of Sinners for to save . He lies but here asleep , he is not dead : To God he lives , to Christ his Soul is fled , And o're a while must he awake again , And evermore with Christ in Glory raign . By B. K. Another Elegiack POEM by a Young Man that dearly loved him . WAves upon Waves , Methinks , begins to roule , Some strange Alarm afflicts my troubled soul , VVhich grieves my heart , by founding in mine Ears And makes my Eyes to flow in Brinish tears . VVhat Tragedy is this : Death hold thy hand , VVhy , must the good man perish from the Land. Is NOBCOT dead , suffer me then to mourn , For now he 's gone , but never well return . Oh father father , whither dost thou fly , And leave , my soul , in this perplexity . And if that I dear Lord must stay behind , A portion of his Spirit let me find . Oh find thy Spirit no● into my heart That it may Gospell grace , to me Impart And that it may , likewi● anoynt mine Eyes , For to Conceave those glorious misteries . Of thy most sacred Kingdom , heaven above , VVhere NORCOT s swallowed , in Eternal Love , Faith Love and Zeal , did his brave Soul adorn , And this did manifest , he was new born . NORCOT ( a Boanerges ) was Indeed Could make the heart , of sturdy sinners Bleed . And yet and Evangelic●s , did prove VVith Soveraign Balm of sweet Gospell Love. Great reverence dear soul , he used to Bear To things that sacred , and Coelestial were . Oh with what gravity and Zeal did he Declare to sinners their sad misery . In Praying Preaching , Christ alone he Fyed , And when he had done , the will of God he dyed . A Panegyrick , I do not intend Neither with Parasites , for to Contend . Yet much as to his Vertues , I might say Did I not know , the humors of the day . Doubtless on whom . God honour doth confer , In our affections we highly should prefer . Dear NORCOT's gone , that worthy man of God , Lord this aloud ; bespeaks our Ichabod . My Soul Cease for to mourn , he is not dead , He into Everlasting Bliss is fled . VVhole troops of Angels , did his soul attend , VVhen he to Jesus Christ , did it commend . He now is swallowed up , in Glory above , Embrac'd in Arms of Everlasting love : And now dear soul he 's gone , his race is run , And faithfully his Fathers work he hath done . The veil of Enmity hath been removed , He could not love more then he is Beloved . The veil of Blindness that is ta'en away , And now with his dear soul 't is perfect day , The veil's Removed he seeth , as he is seen , And praiseth him that did his soul Redeem . He now sings Halleh jahs heavenly hymnes , Amongst Coelesticall glorious Seraphims . He hath fought the Fight , the Crown hath gain'd , Yea , and to perfect Visions hath attain'd ; And you his Mourners here , the Word doth say . The Righteous from bad times are snatch'd away ; A Prince and a great man you all can tell This day is fallen in our Israel . Oh Israel mourn , thy Chariots flee away , Thy Horsemen leave thee in an evil day . The Godly fail , and ceaseth for to be , Lord , is not this for our iniquity ? Let 's tremble then , black Clouds hang o're our heads , Whilst we securely lie upon our Beds : Rouse , rouse my soul for shame , what sleepy still , Hast thou not of luke-warmness had thy fill ? Heark , dost not hear the Bridegroom very nigh , Oh then , by faith , thy self to him apply : Get oyl , more oyl , thy heart to purifie , For now , methinks , I hear a louder cry , Thousands there are which to the forme attain'd Of Godliness , yet without grace remain'd : They cry and howl , Lord , Open Heavens Gate , But he saith , No , you now are come too late . Oh Norcot , Norcot , if it were but free To envy any , I would envy thee , Because thou now invested art with glory , Whilst I behind do write this mournful story . But stay my soul , pray why so passionate grown , Wilt thou not suffer him to reap his own ? He sowed in tears , but now he reaps in joy , Don't then by murmuring thy self annoy ; Must he all day be labouring in the Field , And now 't is night ▪ dost grudge him Rest to yield : Rather lament and mourn for thy own sin , And that 's the way for thee to follow him ; Dost hear him call , Mourn for thy self , not me , I from Death , Sin , and Sickness now am free . Farewel , blest Saint , farewell ; thou art fled away , And left us in a black and stormy day ; And yet we hope to see thy face again , That so with thee in glory we may reign . ACROSTICK . I s Norcot dead ? ( No ) he is fallen asleep , O h then my soul , cease to lament and weep ; H e now in Glory clearly doth behold N ought else but Joys that never can be told : N ever more grieve for him : what is thy loss , O 't is his gain , for he hath left but dross . R epent , oh England , I filled am with fears , C ompel me not to mix my thoughts with tears . O Gospel-Grace will haster , if you scoff ; T o a Nation bringing forth the fruit thereof . E. P. AN EPITAPH on his Tomb-stone . HEre underneath this Stone lieth the Dust of NORCOT ; whilst the R●si●g of the Just . His Soul to Heaven is sled , and there doth stand With Christ and all the Saints at his Right Hand . And when on Earth he was , he did not spare His Life for Christ , it was his daily care , To Pray and Preach , and unto God to crave , That Sinners might repent their souls to save ; His Work was done , his Glass is run , and we May all conclude he 's Blest t'Eternitie . B. H. A SERMON ●●●ached at the Funeral of Mr. JOHN NORCOT , March the 28th . 1676. I Need not tell you the ground and occasion of this present Meeting ; Certain I am this is a sorrowful Assembly : Whether I am fit to preach or no I cannot tell , but sure I am ripe to mourn . May I not on this occasion use the words of David upon Abner's death , 2 Sam. 3. 38. Know ye not that there is a Prince and a great man fallen this day in Israel ? Who more worthy of honour than those God confers honour upon ( and to be employed as Christs Embassadors ) to treat in his stead with poor sinners about their eternal estate and condition , is no small dignity ; and to be deprived of such a one , what greater ground for grief and mourning ? But not to take up your time in a way of Introduction , I shall commend to you that portion of holy Scripture , which shall be the ground of my present discourse ; Psal . 89. 48. What man is he that liveth , and shall not see death ? Shall he deliver his soul from the hand of the grave ? Selah . The Psalmist in the verses that doth precede is pleading with God under great afflictions and the hidings of Gods face , upon consideration of the shortness of his dayes : How long wilt thou hide thy self ? for ever shall thy wrath burn like fire ? and ver . 47. Remember how short my time is ; as if he should say , Lord I have but a little while to live , my time on earth is short ; let me therefore enjoy thy favor : let the remainder of my dayes ( the days of my pilgrimage ) be good dayes : Let me see thy face , have the light of thy countenance ; let them not be dayes of sorrow and darkness . From hence note this , That a gracious soul , whilst on earth , desires nothing more than the enjoyment of Gods favor . Communion with God is the onely thing his soul longs and breaths after . They having a sense of the shortness of their dayes , resolve to live well and to make good improvement of their time : They would not onely have the full enjoyment of God hereafter , but a sight of his presence and favour whilst here . And indeed those who would live with God in heaven , must first live to God on earth . Now it is not thus with the unregenerate , if wicked men have a sight of the shortness of their lives , it hath not this effect upon their hearts ; they many times the more pursue their lusts : they endeavor to get as much pleasure as they can , and to gratifie their covetous , ambitious , and carnal appetites , and suck out what sweetness they can out out of this perishing world ; they resolve to have it as sweet as outward enjoyments can make it ; they know no higher or better good then what is earthly and sensual . Oh miserable deceived Creatures , how is their understandings darkened , having never attained a saving knowledge of God , nor spiritual relish of his grace and love , nor a sight of his favour and kindness towards them . They are dreadfully involved in Egyptian darkness , they are ignorant of the satisfaction , joy and sweetness that is in him ; hence they cry not after God , nor seek after him here , that they might be made happy with him hereafter . But that I may come to the words that I have read to you , in the Text you have a twofold Interrogation or Negative Questions . 1. What man is he that liveth and shall not see death ? 2. Can he deliver his soul from the power of the grave ? Selah . The meaning is no man can avoid it , none can escape the grave , whatever he be . Many such kind of questions are put forth and thus answered in Holy Scripture . Here are two terms , before I proceed to any observation , that I judge needful to speak to by way of Exp●ication : First , What is meant by the word soul in this place ? Doth the soul go to the grave ? I answer , Soul in holy Scripture bears divers acceptations ; sometimes by it is intended one thing , sometimes another ; and from hence I judge it is , that so many persons miss in their understandings about the noble and superiour part of the Creature . 1. By it is intended the whole man , Gen. 46. 27. And the sons of Joseph which were born him in Egypt , were two souls ; all the souls of the house of Jacob , which came into Egypt , were threescore and ten souls ; the like you have in Acts 7. 14. And Joseph called his father Jacob to him and all his kindred , threescore and fifteen souls ; that is so many persons : in Acts 27. 37. all that were with Paul in the ship , are said to be two hundred and threescore and sixteen souls . 2. It is taken for the life of the body , Psal . 7. 5. Let the wicked persecute my soul and take it , yea let him tread down my life upon the earth . 3. It is taken for the affections , desire , or heart of the Creature , 1 Sam. 1. 15. And Hannah answered and said , no my Lord , I am a woman of a sorrowful spirit ; I have drunk neither wine nor strong drink , but have poured out my soul before the Lord. And in chap. 18. it is said , the soul of Jonathan was knit to the soul of David ; that is , his affections were set and fastened upon him . In many other places , by soul we find some one or more faculty of the soul is intended . 4. It is taken for the stomach , Prov. 27. 7. The full soul loatheth an honey-comb , but to the hungry soul every bitter thing is sweet . 5. By it is meant oftentimes the noble and superiour part of man , distinct from the body ; for this see Psal . 19. 7. The law of the Lord is perfect , converting the soul ; Mat. 10. 28. Fear not them which can kill the body , but are not able to kill the soul . But probably some may say , if the word soul hath so many various acceptations , how may we know when the spirit or principal part is in Scripture meant hereby . Answ . I shall briefly lay down three or four Rules , whereby you may know : 1. When you read of soul , as that wherein couversion is wrought , it can intend nothing else save the noble or immortal part ; for Conversion is a change onely of the evil qualities of man's better or superior part ; Psal . 19. 7. The law of the Lord is perfect , converting the soul . Conversion to God changes not the defects and qualities of the outward man. If a man be attended with such and such a disease , or distemper before Conversion , he may be truly converted , and yet retain the same diseases ; the same lameness , blindness , deafness , crookedness , or what ever other blemish he may have of the like nature . 2. When you read of soul as that which rejoyceth in God , delights in God , longs and thirsts after God , lives and feeds upon God and Christ , and united to and hath communion with God , cloathed and adorned with the holy Spirit ; it alwayes holds forth the glorious spirit or soul of man : let me onely direct you to one or two Scriptures upon this account , Luke 1. 46. My soul doth magnifie the Lord and my spirit rejoyceth in God my Saviour , Psal . 94. 19. In the multitude of my thoughts within me , thy comforts delight my soul . Psal . 42. 1 , 2. As the hart panteth after the water brooks , so panteth my soul after thee , O God ; my soul thirsteth for God , for the living God ; when shall I come and appear before him . Psal . 73. 26. My heart and my flesh faileth me , but God is the strength of my soul , and my portion for ever . 3. When you read of soul , as that which men cannot kill or destroy , is alwayes intended this excellent part ; see Matth. 10. 28. Fear not them that kill the body but cannot kill the soul . 4. Lastly , When you read of soul , as that which lives when the body dies , or is commended into the hands of God at death ; you must alwayes take it in those Scriptures for the same . 6. By soul sometimes is meant only the body distinct from the spirit or immortal part ; see Josh . 10. 28 , 37. And the king thereof he utterly destroyed , and all the souls that were therein ; and they smote the king thereof and all the souls that were therein ; and in this sense soul is to be taken in this place . But that I may proceed , a word to explain the other term , to wit , the hand of the grave . By hand , beloved , often in Scripture is meant power , Isa . 50. 2. Is my hand shortned , that it cannot redeem ? that is , Have I lost my power to redeem ? so Acts 4. 3. My Text thus briefly opened , I shall proceed as most suiting with our present occasion , to take notice of one Doctrinal Truth from the words ▪ which take as followeth . Doct. That all men must die . Or thus , That no man whatsoever , can escape the power of the grave . I shall , God assisting , endeavor to demonstrate and confirm the truth of this Proposition . The holy Spirit doth not slightly pass it by , but puts a Remora to it ; viz. that Emphatical signal word Selah , which shews us that this word calls for meditation and our diligent attention ; it doth lay a kind of an arrest upon our spirits , not passing from it till we have seriously weighed the matter . What man is he that liveth , and shall not see death ? Death will be too hard for him , and too powerful to resist ; there is no withstanding the strength of this King , he will bring all into subjection : he is said in Rom. 5. 12 , 14. to reign over all , and so he is called the terror of Kings as well as King of terrors , he is so to the wicked ; and what King hath as many subjects as Death hath ? And that I may demonstrate it , consider Age cannot rescue any man from the hand of Death ; the oldest man must die . All those that lived before the Flood are dead . Methuselah lived nine hundred sixty nine years , Gen. 5. 27. but alass at last the words tell you , and he died ; he lived near a thousand years , but at last was forced to subject to the grave . 2. As the oldest man must die , so must the strongest . Sampson was a mighty man , yet Sampson must die . Death will make the stoutest hearts to faint , and the strongest legs to tremble . One dieth in his full strength , being wholly at ease and quiet ; his breasts are full of milk and his bones are moistned with marrow , Job 21. 23 , 24. If any were likely to encounter or grapple with Death , we may suppose that this is the man ; he who is in his perfect strength , free from distempers ; signified by that word , wholly at ease and quiet : yet alass all will not do , this man was forced to yield , he is made Deaths Captive . 3. The wisdom and policy of man cannot deliver from the power of the grave . The wisest prince that ever late upon a Throne was forced to stoop to the sovereign hand of Death . Wise men die , faith the Psalmist , likewise the fool , Psal . 49. 10. In death there is no remembrance of the wise more than the fool , Eccl. 2. 16. The most grave and politick in all ages of the world , after all their famous and deep contrivances , have been overcome by death . 4. Riches cannot deliver from Death , if it could we should have few rich men die ; doubtless they would give their all to save themselves from the grave : they would leave but little to Friends or Executors , could they but bribe Death with their Silver and Gold. I have read of one who would make a tryal , and so called for a Bag of Gold , when on a Sick-bed , and laid it to his trembling heart ; but presently cried out , Away , away with it ; it will not do . Oh my Beloved , Riches will not avail you in the day of wrath , Prov. 11. 4. and as it will not in the Day of Judgement , so it will not in the hour of Death . The brutish person dies and leaves his wealth behind him , Psal . 49. 10. The Cardinal of Winchester , who procured the death of the good Duke of Glocester in the Reign of King Henry the Sixth , was shortly after taken with a grievous Disease ; who understanding by his Physicians that he could not live , murmurring and repining thereat , he cried out , ( Fie ) will not Death be hired ? Will money do nothing , must I die , that have so great riches ? If the whole , Realm would save my life , either by policy I can get it , or by riches I can buy it . But yet all would not do , the proud Cardinal must submit to death . 5. As Riches will not deliver from the power of the grave , so likewise earthly power and worldly sovereignty and greatness , cannot do it ; all the mighty Potentates and Monarchs , the holy Scripture and ancient Histories acquaint us of , where are they ? hath not Death subdued them all ? After all their grandeur and pomp they were all cut down by Deaths all-conquering hand , and now their glory lies in the dust . Augustus Caesar one day triumphs in the greatness of his strength , the next day is stabbed to death with Bodkins Herod King of the Jews , one hour is admired as a God , the next hour is made a Feast for Worms , Acts. 12. 22 , 23. The great Conqueror Alexander . who subdued he greatest part of the World , is at last overcome by Death . Death makes no difference between the King in his Royalty on the Throne , and the Begger in Rags upon the Dunghill Alexander having received 2 wounds at the siege of great City in India , finding himself to be sore wounded , was in some measure made sensible of his own fragillty ; and cried out to his flattering followers , You call me the Son of Jupi●er , but I perceive I am subject to wounds and death as well as other men . Death bringeth down the loftiest looks of man. I have read that in the Library of Dublin there is a Globe at the one end and at the other end the picture of Death , to shew that though man was Lord of the whole Universe , i. e must submit to Death . Thus you see that all the pomp and glory of the world hath been cut down by the power of the grave . But again , 6. As Worldly Dignities cannot deliver from the power of the Grave , so glorious Titles will not do it . Those Worthies that God conferred glorious Titles upon , yea so far as to give his own name unto them ; to be called gods . One would think that this , if any were the most likeliest to exempt a man from the grave , and yet it will not do , Psal . 82. 6 , 7. I have said ye are gods , but with the same breath adds , ye shall die like men , and fall like one of the princes . But , 7. Eminency in grace and spiritual endowments , or divine qualificacations , will not be able to rescue a soul from the power of the grave . All the Patriarchs of old they are gone ; where are all those choice and renowned in grace that we read of , who shined in their day like the stars in the firmament ? Oh! where are those Troops of Israelites that excelled in patience , chastity , temperance , holiness and humility ? these could not deliver themselves from death . The righteous perish , and no man layeth it to heart ; and merciful men are taken away : none considering that the righteous are taken away from the evil to come , Isa . 57. 1. 8. Lastly , No spiritual Dignity , Office , or Place , can deliver from the hand of the grave ; though a person be never so much in the favour of God , and honoured by Christ Jesus ; though never so laborious for the good of souls , as to be an Embassador of Peace and Minister of the Gospel , yet these will not exempt from death : your Fathers where are they and the Prophets , do they live for ever ? Zech. 1. 5. Thus you have heard the Doctrine made good and confirmed , That there is no man living that shall not see death , or be able to deliver himself from the power of the grave . I shall onely give you two or three reasons of the point , and so proceed to the Application . If you question why all must die , take two or three things for an Answer . 1. Reas . Because all have sinned . Sin and Death came into the world together . Death came by the fall in the Garden , 't is part of the punishment due to us for that transgression ; Rom. 5. 12. Wherefore as by one man sin entred into the world , and death by sin , so death passed upon all men ; for that all have sinned ; the wages of sin is death , Rom. 6. 23. We may cry out in the words of a holy man , O sin , sin , 't is thou , which by thy just deserts hast caused all the funerals that ever have been . Thus you see all must die , because all have sinned . 2. Reas . Because God hath decreed that all men must die , Heb. 9. 27. And as it is appointed for men once to die , and after that to judgement . Though death be natural and the punishment of our sins , yet we die by Gods appointment . We let in death by our sin , and God causeth death to proceed upon us , to make good the justice and severity of his own threatning . I know , saith Job , thou wilt bring me to death , to the house appointed for all living , Job 30. 23. On the day thou eatest thereof thou shalt surely die ; dust thou art , and to dust shalt thou return ; Gen. 2. 17. 3. 19. 3. Reas . Lastly , Why God will bring all men to the grave ; and I shall add no more , Because he would thereby magnifie his glorious Attributes ; as first out of infinite grace , commiseration and goodness , he brings his own children to the grave , knowing the miseries , sad afflictions and troubles that doth attend them in this life . Here most times poor Saints , with Lazarus , have their evil things ; many are their afflictions , and this way God takes to deliver them out of them all . Death opens a door to glory to every gracious soul ; and secondly God by death prepares the bodies of his Saints for eternal bliss and happiness . He brings the body to the grave , that it may be purified and made a glorious and most amiable body ; 't is sown , that it might be raised more glorious , 1 Cor. 15. 42 , 43 , 44. God doth with the bodies of his Saints , with reverence be it spoken , as they do with their Earthen Vessels in China , they bury them in the earth for many years , and when they take them out , the nature and worth of them is far transcendent . 2. The ungodly must die , that God may magnifie on them his own infinite Justice . Death having seized their body , their souls must go to its place , to suffer the intollerable pains and incensed wrath of the Almighty ; and that their bodies also , with their souls , when they shall hereafter meet together again , might he made fit fuel for eternal flames to kindle upon : for now as they are in this mortal state they cannot endure the terrible wrath of God , but would soon be freed of all bodily pain and extremity , were they cast into that Lake that burns with fire and brimstone . Thus much for the Reasons of the Point ; more might be said , but I must hasten to the application . I have onely four Uses to make of it , as first an Use of Exhortation , secondly an Use of Direction , thirdly an Use of Lamentation , fourthly an Use of Consolation . First , By way of Exhortation , Is it so Beloved , must all men die ? Can none deliver his own soul from the power of the grave ? Must every Mothers child of us take up our Lodging there ? Is the dark grave the appointed house for all living ? Shall the proudest and loftiest be brought down to the dust ? Must that little cool house under ground hold us all ? Then poor sinners shall I prevail with you to prepare for death ? Let me exhort you to look about you and get ready . I remember , when the Prophet came to good King Hezekiah , Isa . 38. 1. with that doleful tidings ( as upon some consideration and circumstances it might then appear to that holy man ) he bids him set his house in order , make provision for eternity : and this is the message that is brought to you this day : You must die and not live . And that I might enforce this word upon you , let me lay before you a few Motives and awakening Considerations . First , Consider what a great favour and mercy it is that God hath let you and I live so long . Others are long ago cut down and sent to the grave ; he hath not it may be given many half of those dayes which thou hast had : Look upon this as a mercy indeed , considering thy life was forfeited before thou wert born . Sirs we came into the World with the Sentence of death upon us ; and if Jehovah had cut us down in our sins many years ago , it would have been but a piece of Justice . And what is the end of God in sparing of us , but that we might be fitted for the place whither we are going . Oh how unwilling is God to strike the fatal blow , to cut men down before they are prepared for death . He is not willing they should perish , and that is the reason of his patience , long-suffering , and forbearance , sinners lay it to heart . Secondly , Consider what dreadful provocations you and I have given him to take us away , and command death in his name to arrest us . Have we not grieved , burdened , yea even wearied him with our iniquities ? Nay , have we not pierced him ? May he not cry out , as being pressed as a Cart is pressed that is full of sheaves , Amos 2. 13. Is it not a sad and most lamentable thing , thus to deal with a loving and gracious God ? Thirdly , How often hath the Lord called you , and yet you have rebelled ? Hath not he stretched out his hand all the day long , and yet you have not hearkned ; but have rejected his counsel and cast his word and reproofs behind you ; yea , and often resisted his Holy Spirit in the common motions and workings thereof ? Have you not many of you refused his Grace , Son , and divers sweet and precious Calls and Offers of Love. And certain I am , you have had many of these in this place , Nay , how many warnings have you had of the near approach of death ? Nay , awakening summons to prepare for the grave , as you would answer it before the dreadful Judge of Heaven and Earth ; by my dear Brother that is fallen asleep ; whom we shall hear no more ? Oh what pains did he take with some of you , that so you might be ready ? Have not you and I notwithstanding all this hearkened to a base deceitful heart , and inticeing and tempting Devil ? Have you stouted it out against all Pains and Endeavours used for Spiritual awakenings , and are you yet alive ? Then consider how much this calls upon you to be ready to die ? Will any dare , that are sensible of the worth of their Immortal Souls , neglect this concern any longer ? 4. Consider , That the abuse of Mercy and Goodness will greatly aggravate thy misery in the day of wrath : Oh remember what it is to sin against Light , Love , and Patience . Shall the goodness of God , that should lead to repentance , encourage and harden thee in thy iniquity ? How dost thou think to escape the Judgement of God ? Or despisest thou , as saith the Apostle , the rich's of his goodness , forbearance and long-suffering , not knowing that the goodness of God leadeth thee to repentance ; but aftey thy hardness and impenitent heart treasurest up wrath against the day of wrath and revelation of the righteous judgment of God ; who will render to every man according to his deeds , Rom. 2. 4. 5 , 6. Sentence is past against a sinner , but because it is not speedily executed , therefore the hearts of men are fully set within them to do wickedly , Eccl. 8. 11. Christ knocks at the door and yet sinners will not hear . Christ may speak of sinners as God speaks of Israel of old , My people will have none of me , Psal . 81. 11. Oh what have you to answer for abused mercy and favour ! What What will you do hereafter , when Christ , who waits upon you now to save you , will then turn his face from you in the day of your calamity , and plead against you to condemn you ? see Prov. 1. 28. 5. Consider for Christs sake of those advantages you have had and still have : If some had the like , we may conclude they would have made better use and improvement of them then some of you have done . Hath not God afforded you the Gospel beyond what he hath to divers parts of the world ? Nay , what a gracious and powerful ministration of it hath there been continued for some time in this place ? You have had helps above thousands , God hath taken much pains with you that have attended upon the word here . Where God gives many talents , he requires the improvement of them ; what will become of Jerusalem and Capernaum in the day of Judgement ? And hath not Gods spirit striven with you also ? Nay , and hath not Conscience endeavoured to awaken you ? Have you not had Summons and Calls from thence ? Hath not that often reproved you for neglect of Seasons , flighting of Sermons , and indulging your selves in iniquity and secret lusts and omissions of duty ? Oh! how many sharp checks and rebukes have you had from within ? Nay , and besides all this , what awakening Judgements to prepare for the grave , have you and I had ; dreadful Plague , Fire and Sword : and what further means could God make use of in an ordinary way for allarming and stirring of us up to prepare for our change , aud turning of our souls to himself , and fitting of us for Eternity ? And shall none of these work upon you ? Shall all means fail ? Shall the Gospel be preached in vain ? Shall Ministers spend their study , their breath , nay their strength , to no purpose : what will you do then in the end ? 6. Do you know that you shall have all these helps continued to you ? Will God still suffer his holy Spirit to strive with you ? Alass , Death may soon have Commission to seize you and carry you into the other world ; but should you live , are you sure God will still wait upon you : upon such rebels , who have slighted and undervalued his Grace , Son , and Gospel ? Sirs , I must tell you , alluding to that in Genesis 6. which hath often been upon my heart ; that the blessed Spirit shall not alwayes strive with man : Means and advantages are like to be taken away . God ere long may say to Conscience , Be still , reprove that man , that woman no more : You may be left to commit wickedness without remorse or trouble . God may give you up to a hardened and sordid heart , to a seared and filthy Conscience , yea , and refuse in mercy to afflict you any more ; see Hosea 4. 14. May not he that hath taken away a Minister , an able one , a sweet and precious Labourer , take away ere long a sweet and precious Gospel ; and what will become of your souls then ? 7. Do you know for certain the Gospel shall be continued to this Land ? Be you sure you shall hear the joyful sound ? Let me tell you my thoughts freely , though I pretend not to a spirit of Prophesie ; yet mark what follows : I tremble to think what is coming upon us as a punishment of our sins . I fear , Beloved , the Gospel is a going . Ephraim hath grey hairs here and there , though he know it not ; and grey hairs are a sign that our morning or best days are gone ; secondly , they commonly bring a wrinkled face , or a decay of Beauty ; our goodness , like Ephraims , are even like the morning dew : thirdly , they bring feebleness , or a decay of strength : fourthly , they shew that death and mortality draws near . We have heard , some of us , that he was grey a great while ago ; I doubt he is white , by this time . There are sad symptomes upon us , I know not how soon we may have cause to cry Ichabod , because the glory is departed . Are we not in danger to be over-spread with Popery , Confusion , and Darkness ; for if the Gospel should continue , and Gods people resolve to do their best , by their prayers and prizing of it , to hold it fast ; yet are you sure you shall have Ministers to prcach unto you ? Many have been taken of late away , and one at this time before your eyes is gone , a faithful and able one ; whom now you shall hear no more . But should there be Ministers and opportunities , yet you may be left to your selves , to ripen for Hell and ruin ? Nay , Is not Christ already crying over you , as he did over Jerusalem ; Oh that thou hadst known in this thy day the things that belongeth to thy peace ; but now they are hid from eyes ; Luke 19. 42. Oh that these things might take hold and touch your Conscicnces . 8. Consider of the shortness and uncertainty of your dayes ? Alas , what is your life , you know not how soon death may come and knock at your doors , or look in at your windows ? It may be some of you have had many years , but this consider of , you know not how few the rest may be behind ; you have no promise from God , no lease or assurance that you have one year more ; where hath God told you that you shall ? nay one half year ? You cannot assure your self you shall have one month , no not one week , no not one day . You may be stricken by death before you return home . Boast not thy self of too morrow , for thou knowest not what a day may bring forth , Pro. 27. 1. Many that are young , hope that they may have many years ; the child thinks to be a youth , and the youth to be a man , and a man till he is full of dayes : But alass , they consider not how brittle they are ; they do not lay to heart the uncertainty of their lives . David desired to know his end and the measure of his days , that he might know how frail he was , Psal . 39. 4 , 5. Many do not take a right measure of their dayes , they measure not by a lawful Rule . What say some , my Father and Grandfather lived to a good old age , and I hope to attain to their years . Others measure by their present health ; they are not diseased nor sickly ; but of a good healthful Constitution : but alass , this is no sure Rule , thou mayest notwithstanding all this be quickly in the grave ; such sometimes death makes to stoop on a sudden , they go many times before sickly persons . Others measure their dayes by their present strength , they fear not death upon that account ; yet they die as you have heard ; though wholly at ease : these do not go by the Kings Standard neither . Let me tell you what is a right and true measure for your dayes , account them then by the morning dew and flower of the field . Man that is born of a woman , saith holy Job , is but of few dayes ; he cometh forth like a flower and is cut down : and flieth away like a shadow and continueth not . Job 14. 12. Naturalists tells us of a plant that lasts but for a day , this plant thou or I may be . The Heathen hath observed that the Rose grows old in its very budding . Mankind is like Jonah's Gourd , that came up in a night and perished in a night . Nothing fades sooner than a flower , oh measure thy dayes by that and by the vapour that appeareth for a little while and then vanisheth away ; the Spiders Web , the Swift Post , the Weavers Shuttle , or a Ship under sail . Persons never so rich or great , never so beautiful , never so weak of strong , wise or foolish , vertuous or vicious , as thou hast heard must die . May not the thoughts of this move thee to a preparedness for the grave ? 9. Consider how you have loytered hitherto and lost much of your precious time which God hath lent you to prepare for the grave . Upon the improvement of your present time doth your eternal happiness depend , and if it be squandered away , what will become of your immortal and never dying souls ? If a man hath much work to do , work of the weightiest concern that must be done , or the man undone : business that would take up all his day , and it should so fall out that he had lost the morning , nay above half his day ; would it not concern him to set about the work with all his might , so as if possible to do two hours works in one ; lest the Sun go down before the work is finished . Redeem the time , because the days are evil , Eph. 5. 16. Alas Sirs , are not the shadows of the evening upon some of you ? the Lord help you to lay it to heart . Do not think the whole work of your lives can be done upon a Dying Bed. Oh consider Old age is unfit for labour , and it is folly with a witness to think 't is time enough to sow when thou shouldest reap . Delays proves the ruin of many thousands ; The night cometh , saith Christ , when no man can work . 10. And lastly , Consider what will become of your precious souls , if death takes you before you are ready ; for it will not stay for you : Will he be bribed or perswaded to come another time ? I remember a young Maid in the Countrey that was sick , and as she grew near her end , she cried out to be spared one quarter of a year , one month ; but when that would not be granted ; rather than fail , one week : but die she did , greedy death will have no denial . Oh what a sad sight is it to see a Christless soul a dying ! When death sits upon your trembling lips , and you not prepared , what would you give for peace and pardon then ? When pale death comes upon thee like a sturdy Sergeant , and doth arrest thee in the name of the great King of Heaven and Earth , he will hale you along ; to prison you must go . Death comes upon a wicked man like a hungry Lyon , tearing their souls from their bodies ; to such he is indeed the King of Terrors : He comes on them like a fiery Serpent , with his venomous sting ; with which he wounds them and lays them a bleeding to all Eternity . Oh to have the soul dragged out of the body and cast into hell , is of a dreadful and amazing Consideration . With this I shall conclude the Use of Exhortation . The next is an use of Direction to poor sinners and all others that would be prepared for the grave , if this be so . First , Doth not some poor soul hear say , Oh what shall I do that I may be prepared for the grave ? Have you a heart , a mind , a desire indeed to be fitted for that hour ? Then in the first place labour to get a full sight and sense of your sins , and of your lost and undone condition by nature . Oh what a miserable creature hath sin made man , or rather man by sin made himself ? That must needs be the greatest evil , that deprives man of the greatest good . God is mans chief good , sin deprives man of this good ; sin makes man hated or God , and causeth man to resemble Satan ; who is the opposite of God. The carnal mind is enmity against God , this enmity must be removed , Unless a man be born again , he cannot see the Kingdom of God , John 3. 3. Secondly , Labour to get Brokenness of heart , oh strive to melt in the sight and sense of your iniquity . Sinner what hast thou done , wilt thou sin away thy mercies , sin away thy Ministers ? Gods hand is lifted up , we are under sore rebukes of the Almighty , though I fear few are sensible that it is the fruit of their transgressions . May we not say with the Prophet , No man repenteth him of his wickedness , saying , What have I done ? Jer. 8. 6. God expects and looks for tears of Repentance , A broken and a contrite heart is a sacrifice that he will not despise . If you are not broken in the sense of the odious and abominable nature of sin , broken into pieces now , you are like to be broken with horror under the weight of the punishment hereafter . Oh! Is it not better to be smitten and broken in a way of mercy , in order to healing ; then to be broken in a way of wrath and judgement , when there will be no help nor cure for you . Thirdly , Labour so get an interest in Jesus Christ . Oh that this opportunity might have some tendency this way ! Unless ye believe that I am he , saith Jesus Christ , you shall die in your sins . Soul never rest and be satisfied , till thou canst say with Thomas , My Lord and my God , John 20. 28. Can you still stand it out against such precious patience and offers of grace ? Will you not yet open to Christ ? Shall he call and cry to you and will you give him no entertainment ? Can you close in with a better friend ? How long hath he stood knocking at the doors of your hearts ? Was he not graciously calling upon you the last Lords day ? and now in mercy he is giving you another knock . Oh fear lest he depart ! Is he not ready to take his farewell of you ? Have you not let him stand till his head was wet with the dew , and his locks with the drops of the night ? Sinner , sinner , hasten to him , and open the door , do'st not hear that lovely voice that was spoken to the blind man , Be of good comfort , rise , he calleth thee , Mark 10. 49. It may be you will ask where ? I 'll tell thee , if thou art a weary and burdened soul , that feelest the weight of thy sin , there is a precious word spoken for thy sake , take hold of it ; Matth. 11. 28. Come unto me all you that are weary and heavy laden , and I will give you rest ; take my yoke upon you , and learn of me , for I am meek and lowly in heart ; and you shall find rest for your souls . Oh the sweetness of that word , take it and receive it down . Fourthly , Labour in the strength of Christ to oppose every sin . See that there be no sweet morsel hid , no Dalilah , no pleasant nor profitable lust spared . O cry with David , Search me , O Lord , and try my heart ; prove me , and know my thoughts ; Psal . 139. 23. Fifthly , Take heed you do not sin against Light. Neglect no Conviction either of Sin or Duty , if you would be prepared for the grave : Then shall I not , saith David , be ashamed , when I have respect to all thy commandments ; Psal . 119. 6. Sixthly , Never be satisfied until you have all your sins subdued . Sin must be crucified , or the soul must die , Rom. 8. 13. To this I might add ( for I cannot enlarge ) make it your business also to get your sins pardoned ; so that you may have the feeling sense of the forgiveness of them in your own hearts . Seventhly , Labour after a pure Conscience . What will stand your souls in greater stead , when you come to die than this ? Paul's great care and endeavour was , to keep a Conscience void of offence towards God and toward men , Acts 24. 16. I must tell you , An accusing Conscience will be a bad Death-bed Companion . I remember what our dear Friend spake to me in the time of his Sickness . Oh Brother , said he , a good conscience is the best refuge . That was his rejoycing , alluding to that Text , 2 Cor. 1. 12. the testimony of his conscience , that in simplicity and godly sincerity ; not with fleshly wisdom , but by the grace of God he had his conversation in the world . It matters not who reproach us , if Conscience doth not ? Conscience , as I told some of you lately , will be your best friend ; if a friend , a friend indeed , a friend in adversity ; a friend at death , and a friend in the day of judgement . Oh what would some men give for such a friend ? But if Constience be an enemy , he is the worst of enemies . Conscience is a secret enemy , an enemy that is privy to all we have done ; he knows all our thoughts , yea those secret lusts and evils , that lie in our hearts ; and he will not be flattered . He will tell the truth and all the truth . Conscience will lay all open in the dreadful day of Account before Angels and Men , Rom. 2. 15. Holy Job resolved to hold his integrity fast and not to let it go ; his heart should not reproach him as long as he lived , Job 27. 5 , 6. Sincerity of heart and a good conscience will be a good sanctuary at the hour of death . The Lord help you to lay these things to heart . I might give you more directions which I am forced to omit , because of time . Onely this , if thou wouldst be prepared for the grave , take this one , which was not then delivered ; which I am sorry I did omit . Eightly , Beware of resting in the form of godliness without the power . 'T is an easie thing to conform to the outward part of Religion ; to take up Ordinances and come into Churches : but oh what will become of the foolish Virgins . Sinners in Zion ere long will be afraid , and fearfulness will surprize the hypocrites . Many of you heard those excellent soal-searching Sermons of your dear Pastor now deceased on 2 Tim. 3. 5. Oh that you would labour to call them to mind ! and those upon a well-ordered Conversation ; from Psal . ●50 . and the last verse . What pains did he take with you , that you might not deceive your selves and miss at last of eternal life ? I think there was never more formality amongst Christians and carnality amongst Professors in the Churches , than in these dayes : No marvel if God bring a day of dreadful tryals and afflictions upon us , that those that are approved , may be made manifest . Tremble sranners , for God is a coming forth to refine his people ; he will search Jerusalem with candles ; Zeph. 1. 12. And woe to them that are at ease in Zion ; however you appear now to men , your sins ere long will find you out . I now must come to the third Use , which must be an Use of Lamentation ; and indeed I know not well how to enter upon it , my heart is full . Is it so ? Must all die ? Can none deliver their own souls from the power of the grave ? Must Husbands die , dear Husbands ? Must Fathers die , yea tender Fathers ? Must Friends , our dearest Friends die ? Ministers , nay , our choice and godly Pastors , must they die too ? Oh greedy Death ! oh cruel Tirant ! Oh that ever we sinned ! This may well be for a Lamentation . Samuel died , and Israel made great Lamentations for him . Your Samuel is gone , but no asking for him again , he cannot come . In Acts 8. 2. it is said Devout men carried Stephen to his burial , and made great lamentation over him . O spare me a little , you have lost one who laboured to do the work of his generations in faithfulness . Let me lay down some grounds that we have for a Lamentation . 1. Oh it 's grievous to loose a godly Preacher , a Pastor , a faithful Labourer . 'T is a day of Mourning , my soul as well as yours is full . Alas there is but few of them ! We have need of more , and Lord do'st thou take away these we have ? 2. But if any should say we have many yet left behind , I must say not many such , who make it their main work and business to bring souls to Jesus Christ . There are but few who naturally care for the Flock : Few preach Christ for Christs sake , that are willing to spend and be spent for his Name sake ; like our dear Brother , now with the Lord. May I not say with Paul , some preach Christ out of envy , and some of strife ; onely with this variation , Are there not many who preach Jesus Christ not sincerely , but have self and sinister ends at the bottom . But to leave that , however , if God proceed and go on after this rate to take our Preachers away , there will be few enough ere long . 3. You have not onely lost a Pastor , a Shepherd , a tender one , but you have lost a Father . Many of you must follow your Father this day to the grave . You have many Instructors in Christ , yet not many Fathers . He hath been an Instrument through the Word and the operation of the Spiri● in his Ministry , to beget many of you to Jesus Christ . May you not cry out with Elisha when Elijah was taken up from him , My father , my father , the horsemen of Israel and the chariots thereof ; and he saw him no more , 2 Kings 2. 12. He is now gone , you will hear him no more , see him no more . This golden Trumpet is now stopped , you will hear it sound no more . 4. Consider the time in which God hath taken him away , when the harvest is white , or when the fields are ripe to harvest ; when many sinners are ready to be brought in to Jesus Christ . The loss is great , oh how shall it be repaired ? How shall the harvest be gathered in , when the chief Labourer in this field is gone ? 5. Ministers are and fitly may be compared to Pilots ; the Church to a Ship passing through a troublesome Ocean , amongst many Rocks and Sands ; and when such die , how shall the poor Marriners steer , especially , considering the dangerous and grievous stormes that do now appear : is not this a ground of lamentation ▪ 6. Ministers are compared to Shepheards , that are to keep the flock and watch over them to take care of the tender lambs ; and let me tell you , ravenous wolves are abroad , yea and the cunning Fox , nay as crafty Foxes as ever were in the world ; and the Shepherd being gone , may we not fear that which will follow ; is not the flock in danger to be scattered . 7. Ministers of the Gospel may be compared to Captains , to encourage us in our spiritual warfare , and now alas your Leader is gone , he is taken from you , and are we not surrounded with enemies ? May we not say with Leah in another case , Gen. 30. 11. a troop cometh ; a troop of troubles , a troop of afflictions , a troop of temptations , a troop of miseries and persecutions ; I wish improve not a troop of division to the scattering of us : the Lord I hope will prevent it . 8. Ministers of the Gospel are compared to Trees , the trees of the Lord are full of sap . Psal . 104. 16. the lip of the righteous feed many ( saith Solomon ; and this was a fruitful tree . Oh the sweet fruit it did bear , most precious fruit it yielded us for many years . Oh what good have many gathered out of the branches thereof . But now alas it is ( cut down ) it will bear fruit for you no more ; you shall hear him pray no more , preach no more , and is not this a ground of lamentation . 9. Saints and Ministers of the Gospel are the interest of the Nation , City , or Place where they live . Was not Lot the interest of Sodom ? I cannot do any thing till thou be come thither , Gen. 19. 22. Till Lot was gone , fire and brimstone could not come upon that miserable City . Oh what love hath God to the poor Preachers of righteousness . But again , Was not Jacob the interest of Labans family ? How did God bless him for Jacobs sake ? The like might be minded of Joseph to the Egyptians ▪ Ye , saith our blessed Saviour , are the light of the world and the salt of the earth . To whom did he speak but to his Disciples , his holy Apostles , that he sent forth to preach glad tydings of great joy unto the Nations . I might shew you wherein they are the interest of the place where they are , but I must hasten : Take onely two or three brief hints . 1. They stand in the gap or in the breach . Ours is a great one , the Lord look upon us . They plead with God : When Moses hands are up Israel prevails , and when he lets down his hands Amalek Prevails , Exod. 17. 11. Oh how doth he cry out for a provoking generation . When Jehovah cries , Let me alone , that I may destroy them , Exod. 32. 10. Oh , saith Joshua , what wilt thou do for thy great name ? If thou wilt not forgive their sin , saith Moses , blot me out of thy Book ▪ Nay ▪ though God promised to make of him a great Nation , yet he still lifts up a cry for them , Exod ▪ 32. 10 , 11 , 32. 2. They are the interest of the Nation where they are , by counselling , warning , and admonishing . 3. By their holy and exemplary conversations . Except the Lord of hosts had left unto us a very small remnant , we should have been as Sodom and should have been like unto Gomorrah , Isa . 1. 9. 10. Ground of Lamentation , is because sin usually is the cause why God removes his faithful Embassadors . He sends to treat with sinners about the concerns of their souls . I wish this stroke be not in judgement to some of your souls . The Message they bring is often slighted , and thereby sinners slight and reject the King himself . They cry and lift up their voice like a trumpet , fore-warning of danger ; but none lays it to heart . They spend their strenght and weaken their bodies for the good of sinners souls ; but sinners slight it ▪ Nay , if they should sweat drops of blood it would not do , it would not work in them remorse of Conscience and repentance unto life . Well , saith God , now I 'll wait upon thee no more , him that you despised and contemned , or neglected to hear , or whose counsel you did not regard , you shall hear no more . The taking 〈◊〉 of faithful Preachers is one of the greatest judgement that can come upon sinners . But alas , it may not onl● be for the sins of the ungodly world ●●on unconverted sinners , but a punishment upon Professors and Church Members ▪ for their inquiry ; they may not prize the mercy nor walk worthy of the blessing . They may not carry it as they ought to do to the Labourer that is amongst them : They may grieve and wound his heart by their disorderly walking ; and God may from hence be provoked to take him a way . Nay they may on the other hand overvalue him , they may idolize their Teachers and look upon them above what is meet ; though sinful , yet 't is possible to eye man more than God by man. God may remove them . Upon this account the Apostle speaks of some that had mens persons in admiration . I am satisfied there is too great extreams in the world . We should have a care we do not receive the Truth for the sake of a man , or to please men , because such and such says it ; but out of Love to Jesus Christ , and because God hath commanded it . Beloved , it may not be amiss to lay these things to heart , 't is good to hear the Rod and to know who it is , and for what it is appointed . I do not charge any in particular . 11. And lastly , Here is cause of lamentation , because evil and dark dayes many times follows the removal of Gods Worthies . When God take away so many faithful ones , what may we expect to look for . I might give divers instances of the sad effects , or what hath followed the taking godly persons & sincere Labourers away * . But I am afraid I have been too tedious already , remember what the Prophet saith , The righteous perisheth , and no man layeth it to heart ; Merciful men are taken away ; and none considering that the righteous is taken away from the evil to come . Isa . 57. 1. Thus much by way of Lamentation and Consolation . I have onely one Use more , which shall be in the fourth place by way of Comfort and Consolation . 1. Must all dye , the godly as well as the wicked ? Is the Grave the place prepared for all Living ? Must Fathers , Husbands , Wives , Children , Ministres , and the dearest Friends we have dye ? How shall we then comfort our selves against death ? If thou art a Beleiver , I I have a word of comfort for thee ; there is none I am sure for Christless Souls . 2. Consider death cannot hurt thee ; it cannot hurt those that are Believers , because it hath lost his sting . Death may hiss but cannot hurt : Nothing makes death terrible to an ungodly man but it's Sting . The sting of death is sin , but this is taken away from Believers by Jesus Christ . Oh death where is thy sting ? O grave where is thy victory ? 1. Cor. 15. 55 , 56. 2. Death cannot hurt a Believer , because it cannot bring an annihilation of the body , though it bring an alteration upon the stare and condition of the body , yea and though the body be dissolved to dust , yet it shall not be lost , it shall rise to life again . 3. Death cannot dissolve or break that blessed union there is between Jesus Christ and believers . Though it may separate soul and body , yet it cannot separate either from Jesus Christ , and the soul immediately will be in a more glorious enjoyment of Christ ; and though the body for a while must lie in the grave , yet that dust is precious dust in Christs sight . 4. Consider Death cannot keep the body long under its power , nor keep soul and body apart ; 't is but a little while and they will meet again . Death and the Grave are conquered enemies . Saints by faith can now , through Jesus Christ triumph over them , and shall have a compleat , a full Conquest , over a short space . 5. Death has not power to cast into hell , if Conscience condemns thee not , if the Word convicts thee not , if God passeth not the Sentence upon thee , Death has no power to do it . Death can but bring to the grave , 't is sin that casteth the soul into hell . 6. Consider Death is thine , that is , 't will be for thy profit and advantage every way . Remember that sweet word of Paul to the Corinthians , 1. Cor. 3. 22. Whether Paul or Apollo , or Cephas , or life , or death , or things present , or things to come , all are yours ; it will be every way for thy good . Consider what freedom thou wilt gain thereby . 1. It will free thee from a body of sin and death , that often makes thee go with a sorrowful heart . Oh! hath it not oft made thee to cry out with St. Paul , Oh wretched man that I am , who shall deliver me from this body of sin and death ? Oh what is a greater trouble to a Child of God than indwelling sin ? He cannot do the things he would do . But now comes death and frees thee of all these soul perplexities and disquietments . Sin makes a Saint to groan , being burthened ; but now thou shalt grieve Christ and his spirit , nor thy own soul no more . Is not this that a poor Saint longs for ? 2. 'T will free thee from a poor crazy , diseased , or distempered Body . There will then be no crying out of back or bone , nor head not heart any more ; 't will be with thee as with the Church in the glorious day to come , Rev. 21. 4. There shall be no more death , neither sorrow , nor crying , neither shall there be any more pain ; for the former things are passed away . 3. It will free thee from an evil and wicked world . Oh what a defiling , ensnaring , and bewitching world is this ? What hinders us of our joy and peace in Christ more than it ? What greater vexation to us ? Oh how many precious Saints are clogged and imprisoned by the cares of the world , which many times is ready to choak the seed of holy desires after Christ : But by Death thou shalt be delivered . 4. It will free thee out of the hands of presecutors . Thou wilt , ( with our dear Brother ) be out of their reach then : they shall not disquiet thee , imprison thee , nor torment thee any more . There , saith Job ( speaking of the grave ) the wicked cease from troubling ; and there the weary be at rest ; there the prisoners rest together , they hear not the voice of the oppressor , Job 3. 17 , 18. 5. Death will free thee from an envious raging and tempting Devil . He will have not more power to disturb thee , accuse thee , nor by his cursed suggestions , to vex and perplex thy soul ; no , nor any other ways to hurt or annoy thee . O will not this be to thy great advantage ? Who would be unwilling to die , that hath an interest in Jesus Christ ? 6. Thou wilt hereby also be freed from all the discords and troubles that rise amongst Brethren . The unworthy and disorderly lives of Professors shall sadden thy heart then no more . This was that which worried and grieved the blessed Apostle , Phil. 3. 18. Our dear Brother is set at liberty from all these things , disorders in the Church , no loose walking of Members thereof , will burden nor trouble him again . 7. Nay and Death will free thee of all that trouble that riseth from those inward becloudings and hideings of God's face . It will never be night with the soul any more ; thou wilt then be with Christ and behold his face with joy for ever . 8. And lastly , Thou wilt also be freed of all thy toilsome pains and labour , of what nature soever it be . O how good is rest to a weary soul ? Blessed are the dead which die in the Lord , yea , saith the Spirit , that they may rest from their labours , and their works do follow them , Rev. 14. 13. But then once again , Consider what a blessed state thy soul will be in at death . If thou art a true Beliver , thou shalt not onely have hereby a negative good , it will not simply a freedom from all those sorrows and troubles thou hast heard , but thy soul shall immediately receive transcendent joy with Jesus Christ . For me to live , saith Paul , is Christ , and to die is gain . The advantage the soul receives upon this account , made Paul so much desire to depart and be with Christ ; which he says is far better , Phil. 1. 21. Pray observe his words , he doth not say it will be gain to him when he rises again , no , but to die is gain * . I shall receive more joy , more consolation , more of the fulness of God and Christ ( as if he should say ) when I die , then I can whilest I am in this body . Mind that passage in 2 Cor. 5. 1. For we know that if our earthly house of this tabernacle were dissolved , we have a building of God , a house not made with hands , eternal in the heavens . Compare this with ver . 6. Therefore we are always confident , knowing that whilst we are at home in the body , we are absent from the Lord. The Apostle doth not say we know when this earthly house is broken down and raised up again , we have a building with God , eternal in the heavens . ( Pray consider it ) but plainly when it is dissolved , when it is turned to its dusty crums : ( We have ) that is our souls , he can intend nothing else . By ( we ) he means their better part , which he compares to an inhabiter , and the body to the house or tabernacle in which it dwels . Oh what an excellent thing is the soul of man over the body . And now beloved , That the soul or better part is capable of being separated from the body , and in its seperate state from the body , capable of glorious enjoyments of God and high raptures of joy with Jesus Christ , doth appear most evident from that passsage of the Apostle in 2 Cor. 12. 1 , 2 , 3. It is not expendient for me doubtless , to glory , I will come to vissions and revelations of the Lord. I knew a man in Christ above fourteen years ago , whether in the body , I cannot tell ; God knoweth : such a one caught up to the third heaven . ver . 4. says , he was caught up into paradise , and heard unspeakable words , which is not lawful for a man to utter . The soul or spirit then it appears may be seperate from the body . I from this place thus argue , 1. If the soul or spirit of man be not capable of being seperated from the house of clay or earthly tabernacle , then Paul might have boldly and safely have said the whole man was taken up , a soul and body together , and not one without the other , because it is impossible to seperate them : but since Paul says he knows not whether in the body or out of the body , he plainly shews what opinion he was of . And then secondly , I may from what he says , reason after this manner , viz. If the soul in its seperated state from the body , be not able or capable to enjoy or take in heavenly comforts or consolations of Jesus Christ , Paul might boldly and Positively have said he was taken up in the body , because however he was caught up , whether within or without the body , he heard and saw unexpressible things ; he had high and soul-filling raptures of joy . The Lord Jesus promised the penitent Thief that he should ( that is his chief or better part ) be that day with him in Paradice . Lord Jesus ( saith Stephen ) receive my spirit . O what a blessed thing it is to die in Christ ? O what a happy estate is our friend in , the gain is exceeding great . Some may say what doth a godly man gain by death ? I answer , First , They gain a glorious place , heaven , the glorious Paradice of God , the Mansions of glory that are in our Fathers House ! Who is able to conceive what a glorious place heaven is ? But then , Secondly , They shall enjoy glorious company too . They shall be with Jesus Christ , have his company , in whose presence there is fulness of joy , and at whose right hand there be pleasures for evermore ; be with Christ , holy Angels , and glorious spirits of just men made perfect . O what a blessed state and condition of soul have they gained that are gone thither ! Thirdly , we shall gain sweet peace . 'T is not onely peace in Christ ( that Gods people have as their portion here ) but it shall be peace with Christ . A Woman that has a dear Husband who is gone to Sea , he is it may be in another Countrey , yet she hears from him , receives tokens of love , she has much satisfaction of the stedfasteness of his love , cordialness of his affection ; in this she has peace and comfort , but alas what is this peace to that when he comes home , when she has him , enjoys his company ? O we shall see Christ , enjoy him , yea lie in his arms to all eternity . Enter thou , saith Christ , into the joy of thy Lord. That joy is too much to enter into us , therefore we must enter into that . Mark the perfect man and behold the upright , for the end of that man is peace . He has peace In death , peace beyond death , yea and peace to all etrernity . And now one word more particularly to you that have lost your Pastor : Your loss I must confess is great ( though he hath gained hereby ) and it may be some of you are crying out , What shall we do ? Beloved , you must labour for a quiet frame , strive for contentedness of heart ; 't is the Lords hand upon you , 't is what he has done ; remember David , I was dumb , I opened not my mouth , because thou didst it , Psal . 39. 9. 2. Consider also your loss is not so great , but God is able to repair it and make it up to you , though you may not see which way it can be done , let it be your care to wait upon God ; cry to him , look up to the Lord of the Harvest , and patiently wait to see what he will do for you . 3. To support you under this sore affliction , Consider the great Shepherd of the Sheep never dyes , he lives for ever ; and sure he that dyed for the Sheep whose own Sheep they are , will take care of them ; he will feed them and preserve them from danger , Isa . 23. 1 , 2 , 3. The Lord is my Shepherd , saith David , I shall not want : He maketh me to lie down in green Pastures : he leadeth me besides the still waters : he restoreth my Soul : he leadeth me in the paths of Righteousness , for his Names sake . And from hence he takes courage , Yea , though I walk thorow the valley of the shadow of death , I will fear no evil . Oh what a blessed thing it is to have confidence in God , and to have such a Shepherd ; the keeper of Israel never slumbers nor sleepeth . And now to conclude one word to dear Relations , and to comfort us all under the present dispensation . 1. Consider death shall not seperate us long , we shall see one another again over a short time , he is gone but a little before ; let us think upon that glorious Meeting we shall have ere long in the Air , read 1 Thes . 4. 13 , &c. I would not have you to be ignorant , Brethren , concerning them which are asleep , that ye sorrow not , even as others which have no hope ; for if we believe that Jesus died , and rose again ; even so them which sleep in Jesus , will God bring with him : for this we say unto you by the word of the Lord , that we which are alive , and remain unto the coming of the Lord , shall not prevent them which are asleep : for the Lord himself shall descend from heaven with a shout , with the voice of the Arch-angel , and with the trumpet of God : and the dead in Christ shall rise first , then we which are alive and remain , shall be caught up together with them in the clouds , to meet the Lord in the air : and so shall we ever be with the Lord : wherefore comfort one another with these words . What can I speak that may be more seasonable for comfort , then that which the holy Spirit hath left upon record , upon that very account it will be but a little while and we shall see him again , we shall have a joyful meeting and never part more . O therefore be quieted , consider what you have heard what death is to a Believer . Shall not our Friend go to rest ? Alas he hath laboured hard , and O how sweet is this rest to him . When a man hath worked hard all day and wearied himself , how willing is he to go to bed at night ? Alas he is but gone to sleep , to take sweet and quiet rest until the Morning . 2. Shall not we be willing he should have inlargement to be freed out of Prison . Alas our Souls are as it were but in Prison whilst we dwell here below in these Houses of Clay ; Death as a Porter opens a door into that Glorious Palace above He is but gone home to his Fathers House , and how earnest was he to depart , that he might be present with the Lord. 3. Shall not he eat the fruit of his labour , he that soweth in tears shall reap in joy , those that go forth weeping bearing precious seed , shall doubtless come again rejoycing and bring their Sheaves with them . 4. He having overcome , shall not he receive the Crown ? Paul having fought the good fight of faith , knew there was laid up for him a Crown of Righteousness : To him that overcometh , saith our Saviour , will I grant to sit with me in my throne . even as I also overcame , and am set down with my Father an his throne , Rev. 3. 21. 5. And now in the last place and to shut up all , consider , uncertain is thy life , and mind ; you know not but that in a very few dayes you may go after , it will not be long be sure , and thither we all must go : For , What man is he , that liveth and shall not see death ? Shall be deliver his Soul from the hand of the grave ? Selah . FINIS ERATA . PAg. 4. l. 9. blot forth cut , p. 4. l 10. also blot forth out , p 9. l. 25 for is read it , p. 11. l. 14. blot out word , p. 15. for Augustus Caesar r. Julius Caesar , p 17. l. 2. for if r. of , p. 18. for question r. query , p. 32. l. 8. blot out And , p. 32. l. 9. for And r. For , p. 58. l. 8. blot out and Consolation , which escaped in s●me Copies . Notes, typically marginal, from the original text Notes for div A47613-e3280 * Mr. Clark gives us several instances how the death of the righteous hath been the Fore-runner of sad and lamentable Judgements : Begins with Methuselah before the Flood , whose very name was very significant upon this account . Also I lately met with a Sermon of a godly Minister in New England that was preached sometimes before their late calamities and miseries broke forth there , and amongst their other signs of approaching judgement , that he seemed to be very apprehensive of , he minds that of the dropping away of many holy and godly persons . Oh how many able and godly preachers and others have we lost in a short space ? We may look upon it as one sad sign or symptome of approaching evil . * Some probably may object the dead are not sensible of time , 't is but as a sleep to them ; they die and their resurrection to them immediately follows ; no distance of time between Death and Judgement the dead , and so Paul's gain he speaks of 〈◊〉 might not be till the resurrection ? Aasw . Though it be granted death to the body is but as a sleep , yet 't is not so to the soul . But that this is not the intent or meaning of the Apostle , is plain ; which I make out thus : Paul Plainly shews that if he did presently depart or die , it would be gain to him ; now if that which you say were true , he would have lost by death , 't is easie to see how , Suppose he might live twenty or thirty years longer on earth , would not thirty years sweet enjoyment of Jesus Christ be worth nothing ? Is not one ▪ day with God , beholding his lovely face , better than a thousand ? All know , that if he died presently , he should never the sooner obtain the resurrection , of this body , than if he had lived a hundred years longer ; this being well weighed , to die presently would have been his great loss , were not the soul in a present enjoyment of Christ at death . 
A47362	----	Antichrist stormed, or, Mystery Babylon the great whore, and great city, proved to be the present Church of Rome wherein all objections are fully answered : to which is added, the time of the end, or a clear explanation of Scripture prophecies, with the judgment of divers learned men concerning the final ruine of the Romish Church, that it will be in this present age : together with an account of the two witnesses, who they are, with their killing, resurrection & ascention : also an examination and confutation of what Mr. Jurieu hath lately written concerning the effusion of the vials ... : likewise a brief review of D. Tho. Goodwins exposition of the 11th chapter of the Revelations, concerning the witnesses, and of that street in which they should lie slain, proving it to be meant of Great Brittain : and a brief collection of divers strange prophecies, some very antient / by Benj. Keach ... ; to which is annext, a short treatise in two parts : 1. The calculation of Scripture numbers by Scripture only, without the help of humane history, 2. Upon the witnesses, giving light to the whole book. Keach, Benjamin, 1640-1704. 1689 Approx. 402 KB of XML-encoded text transcribed from 127 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47362 Wing K44 ESTC R19009 12730349 ocm 12730349 66447 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47362) Transcribed from: (Early English Books Online ; image set 66447) Images scanned from microfilm: (Early English books, 1641-1700 ; 694:23) Antichrist stormed, or, Mystery Babylon the great whore, and great city, proved to be the present Church of Rome wherein all objections are fully answered : to which is added, the time of the end, or a clear explanation of Scripture prophecies, with the judgment of divers learned men concerning the final ruine of the Romish Church, that it will be in this present age : together with an account of the two witnesses, who they are, with their killing, resurrection & ascention : also an examination and confutation of what Mr. Jurieu hath lately written concerning the effusion of the vials ... : likewise a brief review of D. Tho. Goodwins exposition of the 11th chapter of the Revelations, concerning the witnesses, and of that street in which they should lie slain, proving it to be meant of Great Brittain : and a brief collection of divers strange prophecies, some very antient / by Benj. Keach ... ; to which is annext, a short treatise in two parts : 1. The calculation of Scripture numbers by Scripture only, without the help of humane history, 2. Upon the witnesses, giving light to the whole book. Keach, Benjamin, 1640-1704. [8], 231, [12] p., 1 leaf of plates. Printed for Nath. Crouch ..., London : 1689. Advertisement: p. [1]-[12] at end. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Goodwin, Thomas, 1600-1680. -- Exposition on part of the Epistle to the Ephesians and on the Book of Revelation. Jurieu, Pierre, 1637-1713. Catholic Church -- Controversial literature. Prophecies. 2005-04 TCP Assigned for keying and markup 2005-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-06 Emma (Leeson) Huber Sampled and proofread 2005-06 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Antychrist Storme● Antichrist STORMED : OR , Mystery Babylon the great Whore , and great City , proved to be the present Church of Rome . Wherein all Objections are fully answered . To which is added , The Time of the End , or a clear Explanation of Scripture Prophecies , with the Judgment of divers Learned men concerning the final Ruine of the Romish Church , that it will be in this present Age. Together with an Account of the Two Witnesses , who they are , with their Killing , Resurrection & Ascention . Also an Examination and Confutation of what Mr. Jurieu hath lately written concerning the Effusion of the Vials , proving none of them are yet poured out , With Mr. Canns Reasons to confirm the same . Likewise a brief Review of D. Tho. Goodwins Exposition of the 11th chapter of the Revelations , concerning the Witnesses , and of that Street in which they should lie slain , proving it to be meant of Great Brittain . And a brief Collection of divers strange Prophecies , some very Antient. By Benj. Keach , Author of Sion in Distress To which is annext , A short Treatise in two parts . 1. The Calculation of Scripture numbers by Scripture only , without the help of Humane History . 2. Upon the Witnesses ; giving light to the whole Book . LONDON , Printed for Nath. Crouch at the Bell in the Poultrey near Cheapside . 1689. TO THE READER . Christian Reader , THat which induced me to publishthe insuing Treatise , at this time , is first , the consideration of the present Providence of the great God , under which we are exercised ; wherein it may appear to all , that he hath with an out-stretched Arm , begun to deliver his people , and to plead the controversie of Sion , against his old and implacable Enemies , such a gracious dispensation as we have certainly never before seen , and what the issue or event of it will be , we cannot be ignorant , if we consult his word , Babylon must fall , that is evident , and that this Mystery Babylon is the Church of Rome , is fully cleared in this Treatise , which we hope may tend to convince such who have had any doubt upon their Spirits about it , and confirm others in the stedfast belief thereof ; true 't is not above 6 or 7 years , since we wrote something of the same nature , but that lying in a folio , a book that comes but into a few hands ; Besides this is great part new , and many things of another nature insisted on ; I have been stirred up to make it publick in this small tract , hoping that such who read it will see some further cause to hate the Whore and all her off-spring who still retain her Persecuting Spirit , tho' blessed be God , this Nation and Scotland likewise , are stirred up of late , with just revenge against her , the Lord continue it , for there is much work still to be done both here and abroad , before that glorious state of the Church comes in , which we have so long waited for , as touching the time of Babylons final ruin and overthrow , something we have here said , and have also given the various Apprehensions of many learned and worthy Writers in respect of that , as also tou●●ing the Slaying and Resurrection of the two Witnesses , together with their Ascention , which will have its further opening by the works and providence of God , so that our light , like the path of the Just , shall shine more and more to the perfect day ; time will make manifest what is in the Womb of the present Providence . That which adds further incouragement , is , I perceive almost every where Gods people are much upon the search into the Prophesies of the Scripture , and Revelations of St. John about the time of the end . We have given some brief hints touching the seven Seals , Trumpets , and the seven Vials or last Plagues spoken of by St. John , which may , we hope , let in a little light into some mens understandings , and tend to the putting of them upon a further search , we conclude that the six first Seals spoken of , Rev. 6. open things that were to come to pass in the World , from the time that John received his Revelations until the years 311 or 320 , or there abouts , which produced , ( 1. ) That fearful Apostacy from the Apostolical Faith , and true Christianity of the Gospel Church . ( 2. ) The utter overthrow of the sixth Head of the Beast or Pagan Emperors Reign , and so put an end to the ten bloody Persecutions under them , for under the sixth Seal was effected or brought to pass their final ruin signified by an Earthquake , Rev. 6. Which overthrow was first begun by Constantine the great , and fully compleated according to History by Theodosius about 379. under the 7 Seal there was silence in Heaven for half an hour , viz. A short time of rest for the Church and Saints of God , which began in Constantines dayes and lasted as some conceive till the troubles rose by the Arians which was , if I mistake not , about the latter end of his Reign , but others say it continued till Theodosius died , in the year 395. also under the Seventh Seal come in the Angels with their Seven Trumpets the 6 first Trumpets ( 't is concluded by most learned writers ) brought in those things that were effected or accomplished under the Papal power and Turkish Empire as also the death and Resurrection of the Witnesses , and so brings in the second woe . The seventh Trumpet , as I conceive , brings in the Ascention of the Witnesses , and then comes out the seven Angels with the seven Vials and last Plagues ; the first of which I cannot believe hath as yet been poured out , nor shall , till the Ascention of the Witnesses , which will be attended with that second Earthquake , Rev. 11. and from that very time I conclude the Kingdom of Christ will begin , which I know is quite contrary to what Dr. Goodwin , Dr. More , Du Moulin , and of late Peter Jurie● have written ; the reasons why I am of this Opinion , you will find if you read the latter part of this Treatise . Dr. Goodwin , if I mistake him not , says that Waldo , &c. might be said to pour out the first Vial , and that two or three more of them have since been poured out by the Angels or Ministers of God out of the Temple , as they have been indued with more or lesser light , but we cannot think any of the Sackcloth Witnesses , who have lived under the time of the Beasts 42 months , can be said to pour out any of those Vials , because they are said to be clothed with pure white linnen , and to have Golden Girdles about their breasts and for several other reasons which we have here given , 't is indeed very strange to many wise men that Mr. Jurieu should so confidently affirm that all the Vials should be already poured out by Gods Ministers , and that they are still in their Sackcloath ▪ and have so all along . Others there are who Judge that the Seven Vials shall none of them be poured out till the Seventh Trumpet shall begin to sound , which will effect her utter overthrow , and so bring in the third woe ; of this opinion was that Worthy and Learned Divine , Mr. John Canne and some others , time will open these things more clearly , but I am perswaded whensoever those Vials and last Plagues come to be poured out , Gods Judgments will be so manifest , that they will be discerned and known of all , and be quite different from all other Judgments that have fallen upon the Antichristian State and people from their first rise . But since we are in the Judgment of all Godly and Learned men , come towards the end of the wonders , let none be discouraged , for though there is very near a most dismal hour , yet it will doubtless fall upon the heads of the wicked , and such who are of Baby lons Race and Spirit , the Godly shall see the Lord hath not forgotten them , nor the righteous Blood that has been shed , but will appear suddenly to plead Sion's controversie , and set up his own Kingdom ; therefore let us be much in prayer , and cry mightily to God , and be ready to meet the Lord in his more glorious appearance , for we are very confident a very dreadful hour is near , and it will come upon carnal , secure , and all formal Protestants , nay , fear shall surprize the sinners in Sion , tho' it will be a glorious hour to all that are found faithful to Jesus Christ ; I desire all enquiring persons to weigh well what we have said in the latter part of this Treatise , and if it affords any further light to any of them , let them bless God , I am in hopes it will put many upon a further search into the Prophesies of the Scripture about the time of the end : However I sha'l at present say no more , but leave it to the blessing of the Lord , ( till I see a little further what God is about to do ) and at present take my leave of thee , and remain thy Servant in the Gospel , Benj. Keach . THE CONTENTS . CHap. 1. Various Opinions concerning Mystery Babylon . 1. Not the World of wicked men . 2. Not old Chaldea Babylon . 3. Not Jerusalem . 4. Not the Turks and Saracens . 5. Not Rome Heathen . 6. Not Rome towards the end of the World , after , some Papists say , Rome shall Apostatize to Paganism again . 7. By Mystery Babylon is meant the present Papal or Romish Church , proved from p. 4. to p. 38. Ch. 2. Proving all the marks that the Scripture gives of Mystery Babylon meet directly in Papal Rome , from p. 39. to p. 102. Ch. 3. Literal Babylon a Type of Mystery Babylon , shewed in 12 particulars , from p. 103. to p. 116. Ch. 4. Shewing the little Horn , Dan. 7. to mean the Pope in 10 particulars , from p. 117. to p. 127. Ch. 5. Proving that our Saviour in Mat. 13. 15. and St. Paul in Acts 20. 29. and 1 Tim. 4. 2 Thes. 2. 3. pointed out the Papal Church , from p. 128. to p. 135. Ch. 6. Shewing the Judgment of divers Eminent Writers concerning who the two Witnesses are , and who not , p. 136. That they have been lately slain , and are risen , or about to rise , p. 140 , 141. What the Ascention of the two Witnesses are , and that 't is near , p. 145. Ch. 7. Where is shewed the Judgment of many English Writers about the seven Vials , with an Answer to Mr. Peter Jurieu , who has lately asserted in his Treatise , that they are all poured out ; Proving by many Arguments that there is none of them as yet poured out , nor will till the seventh Angel blows his . Trumpet , from p. 153. That England is the Street of the great City where the Witnesses were to be slain or lye dead . p. 182 , 183 , &c. The Kingdom of Christ begins at the Earthquake , or at the beginning of sounding of the seventh Trumpee , and that 't is at the door , p. 186 , 187 , 188. Divers strange Prophesies , p. 188 , 189. Postscript . Wherein you have the substance of what a late nameless great French Writer has said in Answer to Mr. Jurieu about the Non-effusion of the Vials , p. 193. Antichrist stormed : Or Mystery Babylon the great Whore , and great City proved to be the present Church of Rome , or Papal Hierarchy . CHAP. I. Wherein the various Opinions concerning Mystery Babylon , are discovered and all their Objections Answered , who deny by her is meant , the Papal Power , or present State and Church of Rome . 'T IS evident to all who are men of any Reading , that most of our Eminent Protestant Writers , both Ancient and Modern , do affirm without the least doubt , that the Church of Rome is the great Whore spoken of , Rev. 17. called , Mystery Babylon : yet we find that most worthy men , who have of latter times , so well defended the truths of the Gospel , in opposition to Popery , have not so much bent their Study this way ; I mean directly to prove that which is our present task — as it hath been to detect divers or most of her erroneous principles , and detestable practices , which is rather to Lop off some of the Branches of this Evil and Cursed Tree , than to Dig it up by the Root , for if it be clearly proved , that she is that great Whore ; viz. Mystery Babylon the great , Mother of Harlots ; down she goes at once ; and if we have not done it so effectually as it may be desired , yet we are in hope wherein we have been defective , it may stir up some abler Pen , to perfect what we have anew undertaken ; — But to proceed , for the more orderly management of our present work , it may not be amiss if we give you the various opinions that have more or less presented themselves to the World , about who or what People this great Whore Mystery Babylon is , which may be reduced to these seven following heads . 1. And first of all , as Reverent Mr. Pool observes , some would have it to be the whole World of Wicked men . 2. Others would have this Woman , ●or this Babylon to be old Chaldean Babylon . 3. That it is Jerusalem ; and that for two Reasons : 1. Because the man of Sin , or last Beast , that is to Head this Babylon , is set forth by St. Paul , to sit in the Temple of God , shewing himself to be God. 2. Because this City where the Beast reigns , and - shall slay the Witnesses , is Spiritually called Sodom and Egypt , where our Lord was Crucified , Rev. 11. 8. 4. That it is the Turkish Empire , or Power of the Saracens ; which Mr. Mede somewhat touches , and in a brief way most Learnedly argues against : in his third Book , pag. 644 , 645. 5. That it is indeed Rome , the Seat of the Fourth , or Last Empire ; but Rome , in its Heathen state , under the Idolatrous and Persecuting Emperors : so the Rhemists would have it , if there be a necessity to fix upon Rome , to be this Apocalyptical , or Mystery Babylon . For this opinion the present Romanists have no better Advocate than Dr. Hammond , who hath done very worthily at other turns ; but here has doubtless greatly mistaken his way ; see his Annotations upon the 17th Chapter of the Apocalypse . 6. That it is the present power & Church of Rome who under pretence of the most High and Ecclesiastical Jurisdiction , doth influence and govern the Secular Power and State of Kingdom● . Of this last opinion were the ancient Waldenses who felt the bloody Power of of Rome , venting it self in most horrid and Barbarous Cruelties against them , and that for a long Series of time , as appears by our most Authentick , Ancient , and Modern Writers , who give a very ample account of the great Persecution of Christians for many hundred years last past , in all parts of the Christian World , where they have had Power . To which opinion of the Waldenses most of our Modern Protestant Divines agree , of which we shall mention only Cartwright , Fulk , the worthily Admired , and Learned Mede , not forgetting famous Du Moulin of France , as may be seen in their works at large . 7. Some of the Papists who grant that by Babylon , Rome is meant , but would have it to be Rome towards the End of the World , when they say Rome shall apostatize from the Pope to Paganism again ; and now , because we will not take things upon trust , nor refer the reader to many Books and Quotations , it appears needful that we remove the Objections with as much brevity as we can . And first , That Mystery Babylon cannot be fairly applyed unto the whole World of wicked men , nor to old Chaldean Babylon , nor to Jerusalem , the Turks nor Saracens , nor terminate in the Heathenish State of Rome , no● Rome towards the End of the World , when they say Rome shall Apostatize from the Pope to Paganism again . And that none else can be meant or intended by her but the Papal Power of the Church of Rome . 1. Mystery Babylon cannot be the whole world of wickedmen ; for in opposition to this , 1. The Apostle John speaks here of a certain great City which reigneth over the Kings of the Earth , v. 18. This cannot be meant of the wicked world . 2. The World of wicked men , are those Inhabitants of the Earth , whom this Woman made drunk with the Wine of her fornication : Now she that made them drunk , and those that were made drunk , cannot be the same . 3. This Woman , v. 9. sitteth on seven mountains , and so do not all the wicked of the World. 4. We are Commanded to come out of this Babylon , but we are not obliged to go out of the World. 2. If she were the old Chaldean Babylon then , ( 1. ) Where is the mystery mentioned Rev. 17. 5. ( 2. ) Mystery Babylon here mentioned is by all acknowledged to be the Seat of Antichrist ; So was never old Chaldean , ( 3. ) Besides it is generally agreed to by all , not without good grounds , that Literal Babylon was no more than the Type of her , which is all we will speak to it . 3. It cannot be meant the City of Jerusalem . 1. Because Jerusalem did not reign over the Kings of the Earth in St. John's time , when he saw this Vision , and wrote the Revelation , which this City Babylon is expresly said to do , Rev. 17. 18. And the Woman which thou sawest is that great City which reigneth over the Kings of the Earth . Jerusalem having been not only under captivity divers times before , but was then entirely under the Power of the Roman yoke , as the whole History of the Gospel doth confirm , and themselves do most plainly Confess ; We have no King but Caesar. 2. Jerusalem was never in so high esteem with the Beast , as to be capable to ride as Queen Regent upon him , ( as this Woman , Whore , or City is said to do ) Rev. 17. 7. And the Angel said unto me , Wherefore didst thou marvel ? I will tell thee the mystery of the Woman , and the Beast that carryeth her , which hath the seven heads , and ten horns , Rev. 17. 7. compared with verse 3. so he carryed me away in the Spirit into the Wilderness , and I saw a Woman sit upon a Scarlet Coloured Beast , full of Names of Blasphemy , having seven Heads , and ten Horns , — For by the Woman sitting , and the Beast carrying , is undoubtedly signified , Influence , Power , and Dominion , which Jerusalem was far remote from , not only under the Roman Monarchy , but also under the three Kingdoms that went before it , ( viz. ) the Babylonian , Grecian , and Persian ; as might be largely illustrated both out of Sacred and Humane History . 3. Jerusalem did not sit upon many Waters , which is Interpreted to be People , Nations , and Tongues , that is , had not command or dominion over them : as this Woman , Whore , or City is said to have , Rev. 17. 15. And he saith , The Waters which thou sawest , where the Whore sitteth , are Peoples , and Multitudes , and Nations , and Tongues : The whole Land of Judea , being under Tribute to the Roman Government at that time , Luk. 2. 1. And it came to pass in those days , that there went out a decree from Caesar Augustus , that all the World should be taxed ; and particularly Galilee , Nazareth , Judea , and the City of David called Bethlehem . 4. Jerusalem was not capable to Enchant and Bewitch all Nations round about her , either by her Religion and Doctrine , or by great Gifts and Rewards . 1. Because the Roman Power , kept her under , and much in awe , on the one hand , not owning nor subscribing to her Religion . 2. The Christian Doctrine and Religion ; Blocked up her way on the other hand , that she could not Extend her Influence to either Neighbouring , or Remote Nations , as this Woman , Whore , or City is said to do , Rev. 18. 23. For thy Merchants were the great Men of the Earth ; for by thy Sorceries were all Nations deceived . 5. Jerusalem though she were guilty of much Blood , from the beginning of her Excellency and Glory in Solomons time , Killing Prophets , even all that were sent unto her , Murthered , John Baptist , and our Lord and Saviour , as also the blessed Martyr St. Stephen ; yet in her could not be found that great Mass of Blood that was shed , and Myriads of Christian Saints that have been Barbarously Murthered , by Massacre , and Publick Martyrdom , since they were ruined and destroyed by Titus Vespasian , which we find positively charged upon this City Babylon , Rev. 17. 6. And I saw the Woman Drunk with the Blood of Saints , and with the Blood of the Martyrs of Jesus ; and I wondred with great Admiration , as indeed well he might , ( as shall be shewn : ) And in her was found the Blood of Prophets , and of Saints , and of all that were slain upon the Earth , that is , since the Destruction of Jerusalem . 6. And Lastly ; not to multiply more upon this head , Though Jerusalem was fearfully destroyed , as the History of Josephus shews , yet shall she rise again , be Built upon her own Heap , be replenished with her own Children , which this City Babylon under Consideration shall never be , after this Catastrophe , which John saw visionally coming upon it ; Rev. 18. 21. And a mighty Angel took up a stone , like a great Milstone , and cast it into the Sea , saying , Thus with violence shall that great City Babylon be thrown down , and shall be found no more at all . 5. It cannot be the Turks and Saracens for two reasons offered by the Learned Mede , Lib. 3. p. 643. 1. Because , though they did arise to great Power in the World , yet they had not their seat in that great City , which in St. Johns time , reigned over the Kings of the Earth , which this Babylon is Expresly said to have . 2. That they did not rise by Apostacy , from the Christian Religion , which this Babylon , with her head ( the Man of Sin ) did ; for , as this worthy Author saith , the Turk , ( whatever he be ) could be no Apostate , because he was of a Nation that never was Christian. To which we shall add somthing for the clearing of this head , that we may discharge that Debt we owe to God , to the Church , and the World. 3. It cannot be the Turks , because they are not strangely and wonderfully mysterious , which this Babylon is said to be , Rev. 17. 5. And upon her fore-head was a name written , MYSTERY BABYLON THE GREAT , THE MOTHER OF HARLOTS , AND ABOMINATIONS OF THE EARTH . And the Angel said unto me , Wherefore didst thou Marvel ? I will tell thee the mystery of the Woman and the Beast which carryeth her , which hath the Seven Heads and Ten Horns . What special mystery hath shewed it self to the World from the Turks and Saracens , more than from other common Empires or Kingdoms , that is matter of admiration to the wisest of men ? Is it matter of wonder , that the Turks do own but one true and most high God ? Is it matter of wonder , that they do own Jesus Christ to be a Prophet and a good man ? Is it matter of highest wonder that they prefer Mahomet above Jesus ? Is it matter of wonder , that they appear true to their Contracts , in matters of Civil Commerce ? Is it matter of highest wonder , for them to endeavour to keep what Dominion they have , and to enlarge it , to make Slaves and Prizes of those profest Enemies they take Prisoners ? We say , in none of these things is there any high Mystery , or matter of greatest Wonder , being things common to all Places and Kingdoms Invested with Power : For , 1. Did not the great King of Literal Babylon own the only true God , yet still held the Church in Captivity ? 2. Did not Israel own the same , and yet kept their Idols after their revolt from Judah . 3. Did not Judah prefer Moses above and before Christ , and at that time when Christ was personally among them working most Stupendious Miracles which did evince his Divine Mission ? Nay , did they not prefer a Common and Notorious Villain before the Blessed Lord of Glory , when they desired a Murtherer to be freed , and pressed hard to have the good and Blessed Jesus the Saviour of the World , killed ? And did not this wise Apostle know this to be true in fact , and to Equal , nay , outdo any thing that the Turks , or Saracens ever did , or can be accused of ? And if St. John was Transported with astonishing wonder , at Matters much less than he had seen before , doth it not give good reason to suspect him of Weakness and Defect , that he should suffer himself to be surprised with the greatest wonder , at far less things than he had seen and known before ; certainly therefore we must conclude there was something more of mystery in Johns Vision than what had been shewed to the world , by the great Turk , or any other Power ; and indeed undoubtedly , the greatest Mystery that ever the World was acquainted with : For the Characters of Babylon must either be singular , that is , such as none have besides ; or else they must be transcendent , to go far beyond what others had in a Lesser degree . Otherwise John might have kept the Description of Babylon to himself , there being no clear Distinctions , to render the wisest and most Discerning men able to make Judgment upon her ; The mystery then , that is written upon this woman , Babylon , seems clearly to lye in these particulars following . First , That she doth transact the most horrid wickednesses that ever the world was or is like to be acquainted with . Secondly , That under this monstrous Guilt , she is prodigiously Confident , and without all regret , or show of shame , and most Impudently boasts of the highest Sanctity and Holiness in the World , ( viz. ) That she is Totally Pure , Infallibly Certain , and cannot err , &c. That this indeed is a Mystery to be wondered at , let it be Considered , 1. That a Shepherd should be a Wolf , and devour that flock which he pretends to be an Overseer or Pastor of . 2. That a professed Servant of Jesus Christ , and the meanest of Saints , should exalt himself above his Master , and not above his Master only , but above the God of his Master , and all other Deputed Gods , that are Vicegerents to the King of Heaven , by slighting and trampling upon the holy Scriptures and Laws both of God and Princes , dispensing with the breach of them , indulging the highest violation thereof , and setting up his own Inventions , Traditions and Decrees above them ; insomuch that there is a thousand times less danger ( in their esteem ) in respect of Excommunications , and Corporal Punishments in this World , or of Damnation in the World to come , in breaking and violating the Laws of God and Princes , than there is in the violation or breach of the Inventions , Traditions and Decrees of Mystery Babylon , and her Head. 3. That one sitting in the Temple of God , pretending himself as a poor Apostle , Vicar , and Successor of Christ , nay , as the Successor of a poor Fisher ▪ man , should wear the highest Ensigns of Imperial Dignity ! 4. That he should be so Lordly and prodigiously Insolent ( who was commanded to the greatest Humility and Abasement ) as to tread upon the necks of Emperors , kick off the Crowns of great Princes , and make Kings his Foot Pages . 5. That he should pretend highly , most highly , to God , Christ , Religion , and Holiness , and yet Espouse to himself , as the Darlings of his Bosom , not only the Chiefest Sons of Belial , but all that will decline Sanctity and Religion , and embody themselves with those first born Sons of Wickedness , that are of the highest Magnitude , and engage themselves in such Monstrous and Butcherly Practices , that humane Nature , as such , could never act in the Butchering Brute Beasts . 6. That the Spouse of this prodigious Monster should in Profession own God , Jesus Christ , and the things of Religion , of which Justice and Charity , Holiness and Compassion , are not the least parts ; and yet under this Vizard , and in the very time of these pretensions , perpetrate the greatest and most unparallel'd Villanies in the World ; First , In being the Top of Pride ; Secondly , In committing palpable Idolatry ; Thirdly , Fill themselves with Excess and Drunkenness ; Fourthly , To curse , swear and blaspheme the very name they profess to be sacred ; Fifthly , To cast down the Truth , burn the Bible , deface the holy Books and Laws of God ; Sixthly , To assume not only a Power to Dispense with the Violation in the highest Nature , but to pardon and forgive them at pleasure ; Seventhly , To commit Adultery , and account it a Venial Crime ; Eighthly , To break Covenants , to drive a Trade in Perjury , forswear every thing they are justly charged with , and is fully proved against them ; Ninthly , To foment Wars and Broils in every Kingdom and Countrey where they have Power , contrive the Ruine of Towns , Places , Cities , Countreys , and Kingdoms , by Fire , Sword , and most Cruel Devastations ; Tenthly , To slaughter , kill , and barbarously murther both Men , Women and Children , even all that dare make a shew of Conscience and Religion , so far as to abhor and dissent from these Villanies : This is such a Scheme of Religion , and Systeme of Divinity to come from an Apostle , a Shepherd , a Vicar , and Successor of Christ , from a Church , Sheep , Saints , and the pretended followers of the Meek , Peaceable , and Innocent Jesus , who taught altogether otherwise by his Doctrine and Example , that it might well be wondred at , and is the strangest Mystery that ever appeared , of which we challenge the whole World to shew the like in the Turks and Saracens . For men to Swear , Lye , and to Forswear themselves , and yet be true Men ; to contrive Rebellion , Murther , and Treason , and yet be as Innocent as the Child unborn : To be elevated to the highest Pinnacle of Pride , even above Emperours and Kings , above Jesus Christ , and God his Father , and yet be humble and lowly : To commit gross Idolatry , and yet be the Servants of the Living God : To be filled with , and make a Trade of Excess and Drùnkenness , and yet be Patterns and Standards of Sobriety and Temperance : To cast down the Truth to the ground , deface the Laws of God , and burn the Scriptures , and yet be the true Witnesses of it : To forgive sins , and yet be the greatest Sinners themselves : To commit Fornication and Adultery , and yet be spotless and pure in heart : To foment Wars and Broils in every Kingdom and Countrey where they have power ; to contrive the Ruine of Towns and Places Cities , Countreys and Kingdoms , by Fire , Sword , and cruel Devastations , and yet be as harmless as Doves to all mankind , the only Sons of Peace and Quietness : To slaughter , kill , and barbarously murther Men , Women and Children , that dare not be so wicked as themselves ; and yet to be full of mercy , tender pity and compassion , an Apostle , Shepherd & Vicar , Successor of the Meek and Lamb-like Saviour . And for the dear Consort of this Impious Head , on Man of Sin , do not only confederate with him , but a Principal in all these unparallel'd Villanies , and most butcherly and rapacious Murthers ; and yet be the Holy Catholick Church of God , the pure and spotless Spouse of Jesus Christ , the true Sheep , the harmless Lambs , the best of Saints , and close followers of the Lord Jesus , who always taught the contrary by his holy Doctrine , and meek Example . We say , these things not being found by secret search , but are written in Capital Letters upon her forehead , appear in open view , to be read by every one that is not wilfully blind . Let any one shew us a greater Mystery in the World than this , and we will subscribe to it . 4. It cannot be the Turks , because they are not the Mother of Harlots , and Abominations of the Earth ; which this Babylon is said to be , Rev. 17. 5. And upon her forehead , was a Name written , MYSTERY BABYLON THE GREAT , THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH . And here we demand , in excuse to the Turks , this one Thing . From whence did proceed the Murthers , Massacres , and Martyrdoms , of all the Religious Professors of Christianity , that have died by violence in the Christian World , for the space of twelve hundred years last past ? And from what people did proceed those horrid Oaths , Blasphemies , and Execrations , that the World hath wofully been acquainted with , most horrid and strangely astonishing to repeat ? Came these unparallel'd Degrees of Impiety from the Turks ? from the Waldensians , Lutherians , Calvinists , or any Non-conforming Protestants ? No , no ; why whose Language then is it ? Whose ! Why , 't is the Language of the Beast of the Bottomless Pit , and Bloody Whore , who bare these Blasphemous Sons of her own Body , daily nourishes them at her Breast , and strengthens them in their sinful courses , by accounting them the Sons , the precious Sons of Sion , the true Sons of the Catholick Church , the Darlings of Heaven , the beloved ones of the Virgin Mary , and gives them Pardons for these Bold and Heaven daring sins , as often as they commit them , and come to ask Pardon for them ; so that Sin and Pardon is as constant and common with them , as Breathing and Eating . And these things are done to Seal and Confirm Lies , which is the more heavy , heinous , and prodigious ; For if men may Lye by Allowance ; may kill , and shed Innocent Blood , without controul of Conscience and Church censure● ; may Swear and Blaspheme , and Challenge God himself to Damn them ; may burn men for Religion , consume Cities to Ashes , conspire the death of Kings , the Ruin and Overthrow of Kingdoms , Whore , and Murther Infants ; and yet be accounted a Church , the Members and Parts of it called Saints , Holy Children and the Sons of the most high God : Then may we claim a Patent , and take a License to change the name of all things , and alter the Ideas of the minds of men ; call and account Beelzebub a good God , and all his black Tribe , the pure Saints of the most High ; call the lower Regions of Blackness and Darkness , to which he is confined , the Heaven of Glory and Eternal Light , of which things we ought in Justice to clear the Turks : until Witnesses of undoubted credit shall come forth , and evidence that the Turkish State , is the Mother of as great Abominations as these are . 5. And Lastly ; The Turks cannot be Mystery Babylon , because they never were made drunk with the Blood of the Saints , and with the Blood of the Martyrs of Jesus ; which this Woman Mystery Babylon , is expresly said to be , Rev. 17. 6. And I saw the Woman drunk with the Blood of the Saints , and with the Blood of the Martyrs of Jesus : and I wondred with great admiration . Now let any man shew such blood-shed , Saints bloodshed , by Massacres and Martyrdom , for the Professing of Christianity ( which must be if the Text be answered in that clause , Blood of the Martyrs of Jesus , ) by the Turks , either within their Dominions , or without , as hath been shed by a Generation , nearer home , and we shall become like the Man without the Wedding Garment , wholly speechless , and say not a word more about Babylon . 6. Now that Babylon in the Apocalypse is Great Rome , that in former times Reigned , and in suture times shall be destroyed , is owned by some of the Papists themselves , and is asserted by all Protestants ; the Difference betwixt them is brought to this narrow Point . The one wholly confines Babylon to Rome Heathen , and there totally to terminate ; the other brings Babylon down lower , to Rome Antichristian , or Papal Rome . Now that this work may be to edification , and more full satisfaction in this great case , we shall advance to the last and chief Secret that is to be opened and considered , namely , Whether all things in John's Vision or Prophecy that are applied to Mystery Babylon did compleatly terminate in Rome Heathen , and came no further ? In answer to this great Enquiry , we do with the body of Protestants in opposition to the Papists , conclude the negative ; viz. That all things in the Apocalypse applied to Mystery Babylon , did not terminate in Rome Heathen ; the reasons of which Negative are as followeth . 1. Because the Beast , that Mystery Babylon , rides on , is the eighth Head , or last Ruling Power of that City that is seated upon seven Hills , which must be Rome Papal , because the whole Race of Rome Heathen was gone off , before the eighth Head came up — The sixth Head was in John's time ; the seventh was to come and continue but a short space ; The Beast that carries the Woman ; ( viz. ) Babylon , is of the seventh , but is the eighth , and shall be the last ; for he goeth into Perdition . This being so evident from the Letter of the Text , needs nothing more to confirm it . Now that Rome Heathen was not the last part of the Romish Power , is not only the full and joynt Consent of all Writers upon this subject , but is so evident to all the Christian World , that it would be vanity it self to make a shew of proof . The Conclusion then is this ; If the very last part of the Roman Power carries the Woman Babylon , and that the Heathen State of Rome went off before , and was not the last ; then Babylon could not terminate in Rome Heathen , but must come down to Rome Papal ; see Rev. 17. 3 , 7 , 9 , 11. 2. If Babylon be totally terminated in Rome Heathen , then the Book of the Apocalypse is of little use to the Latter ages of the Christian World ? For if the whole . Transactions relating to the Persecution of the Church and the slaughter and destruction of God's Enemies , did end in Rome Heathen , then it served only to give a Characteristical account of a Beast , and Whore that was grown old , and ready to go off the Stage ; but hath wholly left us in the Dark , and given us no notice at all of that horrible Confusion and Bloody Persecutions , which have Reigned in the Christian World for more than a thousand years last past ; which for length of time , Numbers of Murthers , and manner of Cruelties , hath outdone all the wickedness of Rome in its Heathen State. Which is not at all likely , that a Vision should be given , and a Revelation made , and call'd so , about a State that was almost expired , and the most and great principal part wholly left out , and said nothing to . Who can Imagine , that a careful Saviour should be so full in his discoveries to the Jewish Church , concerning their sufferings , and the time under Egypt , and Babylon Literal ; and be so short and lean to his Gospel Church , to leave them altogether without any written Prospect , or extraordinary Prophet , to inform them what should come to pass in the world , from the going off of the Power of Rome Heathen , to the end of all the Churches Troubles , which have already lasted above a thousand years ? The Conceit of which is fit but for two Ranks of men to Receive , ( viz. ) The Roman Catholicks and such Protestants as Look for Antichrist to come at the end of the World , after the Restauration of the Jews to their own Land , and building a material Temple at Jerusalem where Antichrist shall sit three days and an half , or years , to kill two men called the two witnesses . 3. If this last Babylon was wholly to terminate in Rome Heathen , then there was no cause of wonderment and great admiration for a wise man , to see in a Vision an Heathenish State , under a Diabolical Influence , to perform Actions suitable to their State , and not contrary to their Professions for what matter of Wonderment can it be to feel the Wind blow , to see the Sea foam and hear the Waves Rage and Roar , when the Winds oppose his Effluxion ? And what cause of great wonderment and admiration for a wise man to see wicked Heathens oppose and Persecute Christianity when it is so suitable to their Spirit , and agreeable to their Profession so to do , we cannot yet understand , and we will diligently Listen to them who will undertake to inform us : For the thing is true , that a wise man did wonder at the sight he saw with great admiration , Rev. 17. 6. I saw the Woman drunk with the blood of the Martyrs of Jesus , and I wondred with great admiration . Wondred ! O strange ! At what ? To see that which was Common to all ages , the Seed of the Serpent , that profest Heathenism , the wicked , even the worst of the Wicked by Principles and profession , to plot again● the Righteous , and to gnash upon him wit● their Teeth ; Idolaters ; Profest Idolaters , t● persecute the Servants , and Worshipers of th● true God ; those that were born after the flesh and live after the flesh , to persecute them tha● were born of the Spirit , and lived after th● Spirit ; Surely if our adversaries opinion w● true in this Case , that Babylon is only Rom● Heathen , St. John had forgot that Cain kille● Abel , and Ishmael persecuted Isaac ; and too● not so much notice of the course of the World common to every Age , as Paul did , wh● said , But as he that was Born after the Flesh persecuted him that was Born after the Spirit as it was then , so it is now : And what strang● wonder is in all this ? 4. Rome Heathen never was espoused married , or united to the Lord Jesus , in spiritual way , Visibly owning his Laws , and submitting to his Government , as a Wife submits to , and obeys her Husband , and afterwards casts him oft , and chuses another Hea● and Husband ; and therefore cannot be mystical Babylon , or the great Whore : for though the Heathens were great Idolaters , yet were they never charged with Spiritual Adultery● nor could they , unless they had once by visible profession , made a covenant with , o● espoused themselves to the Lord Jesus , which Rome Papal before its Apostacy did ; Therefore Rome Heathen could not be the great Whore or mystical Babylon . 5. Rome Heathen cannot be the Babylon ●et forth by St. John , unless she be guilty of all the Christian Bloud shed upon the Earth since the destruction of Jerusalem , for as the guilt of all the Blood shed , from Righteous Abel , to the Death of Zacharias , is by our Saviour fix'd upon Jerusalem , and cannot be ●emoved to another People , so the Blood of ●ll Martyrs and followers of Jesus is by the Revelation fix'd upon the last Babylon , Rev. ●7 . 6. I saw a Woman drunk with the Blood ●f the Saints , and of the Martyrs of Jesus , Chap. 18. v. 24. And in her was found the ●lood of the Prophets , of Saints , and of all ●hat were slain upon the Earth . But Rome ●eathen was not guilty of all the Christian ●lood that was shed upon the Earth , by Mur●ers , Massacres , and Martyrdoms since the ●istruction of Jerusalem : for to look back , ●ut for six hundred years last past , in which ●me we shall find hundreds of thousands of pro●st Christians most Butcherly and Barbarously ●ut to death for their Zeal and Love to the ●hristian Religion , in the respective Nations ●f Europe , before which the Heathenish state ●f Rome was gone off about the space of six ●undred years , so that if we will regard the full satisfying of this Prediction about Mystery Babylon we must of necessity bring her down lower than the Heathenish State of Rome . 6. Rome Heathen cannot be this Babylon under consideration , because the discoverie : of other Prophecies , relating to the same State , no way agree to the Power of Rome Heathen . 1. This State of Babylon is called Mystery of Iniquity , This no way agrees to Rome Heathen , but fully agrees to Rome Papal ; compare 2 Thes. 2. 7. with Rev. 17. 7. ( viz. ) For the Mystery of Iniquiry doth already Work — The , Angel said unto me ; Wherefore didst thou marvel ? I will tell thee the mystery of the Woman , and of the Beast that carryeth her . 2. The head of this State of Mystery Babylon , is called the Man of Sin by way of Eminency , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only beyond the common rank of Men , but beyond the highes● Sons of wickedness that went before him ▪ And there is a great Truth in this , for if w● consider the Pope in respect of Pride , Hypocrisy , Idolatry , and Blood , he is the most un● parallel'd Man of Sin. 3. This State or Mystery of Iniquity b● gan to work in the Apostles days , which 〈◊〉 no way applicable to the Power of Rome Hea● then ; for that did not then begin , it bein● at that time in the very Meridian of its Greatness , and universal Sovereignty , Luke 2. 1. And it came to pass in those days , that there came out a Decree from Caesar Augustus , that all the World should be Taxed . 4. This man of Sin , mystery of Iniquity , or head of the Babylonish State , is said to be let or hindred in his designs , He that now letteth , will let , until he be taken out of the way , 2 Thes. 2. 7. But now Rome Heathen had no let or hindrance , either from the Word of God , or that declared it ( as it was a Civil Magistracy ) to be Gods ordinance ; nor from any opposite power , either Civil or Military , they giving Laws to the greatest part of the World , and enjoying the supream Government of the best Kingdoms in the Universe , none being able to Cope with them at that time . 5. This head of the Babylonish State is said to sit in the Temple of God , which the Power of Rome Heathen did not do , neither in the Temple of Jerusalem , nor in the Church , which is more properly the Temple of God : for the Jews kept the possession of the Litteral Temple , till it was destroyed ; and for the Church of God , the Heathen Emperors never loved it so well , as to make their residence in it , but the Bishop of Rome before he shewed himself to be that wicked one ( viz. ) the man of Sin , did evidently sit in the Church or Temple of God , and so fulfilled this Prophecy in the very Letter of it . 6. He ( that is , the man of Sin , or head of this Babylonish State , ) was to rise by Apostacy , or falling away from the Christian Religion , 2 Thes. 2. 3. There shall come a falling away first ; exactly agreeing with another Prophecy to the same purpose , 1. Tim. 4. 1. Now the Spirit speaketh expresly , that in the latter times some shall depart from the Faith , &c. But Rome Heathen did not rise by Apostacy from the Christian Religion , or a departing from the Faith , which they never professed , as is Evident to the whole World : Ergo. Rome Heathen Cannot be this Babylonish State. 7. This man of Sin , or head of mystery Babylon , lay hid in the Apostles time and was not revealed : but the Power of Rome Heathen did not then lye hid , or wanted to be revealed ; for it stood visible and high , upon a Hill , even upon seven Hills according to the Roman Poet Ovid , ( who lived about the very time of Christ's being on Earth ) in Lib. de Tristibus . Sed quae de septem totum circumspicit Orbem Montibus , Imperii Roma Deûmque Locus . That is , But Rome which from her seven Hills , the whole Earth views around , the place of Gods and Rule &c. Ergo Rome Heathen cannot be this Babylonish State. 8. This mystery of Iniquity is said , to oppose and exalt himself above all that is called God , or that is worshipped , 2 Thes. 2. 4. But this the power of Rome in its Heathen State did not do ; for they Worshipped , offered Sacrifices , and bore a reverence to their Gods , which by nature indeed were no Gods ; and 't is only the head of Rome Papal , that runs down all Gods : but those of his own making ; Ergo Rome Papal , and not Rome Heathen , must of necessity be this mystery of Iniquity . 9. The rise or coming of this mystery of Iniquity , is after the working of Satan , 2 Thes. 2. 9. But the rise of the Romish greatness and power , when Heathen , was not after the working of Satan , but was said by Daniel to be produced by the Providence of God , or the four winds of Heaven ; And by the Apostle , to the Powers ordained of God , Rom. 13. 1. Therefore Rome Heathen cannot be the mystery of Iniquity &c. here meant ▪ 10. This mystery of iniquity is not only said to come after the working of Satan , 2 Thes. 2. 9. but also with all Power , &c. But the rise of Rome Heathen was not after that manner : Ergo &c. To illustrate the first Proposition note , that the Term ( all Power ) marks out the Romish Pope so notoriously , that whosoever runs may read it ; for if we do but impartially consider his impudent usurpations upon Crowned Heads , and his pretences of supremacy over the whole Christian World ; his proud imperious Decrees , Bulls , &c. his disposal of the Kingdoms of Princes , and the Inheritances , yea the very Lives of private Persons , of any Rank , that dare disobey him ; his pretences to shut and open Heaven , Hell , and his feigned Purgatory ; his carrying a symbol of that vast and God like Power ( viz ) a brace of Keys hanging at his Girdle : All these will appear as clear demonstrations , that the head of Rome Papal , is the head of Babylon , and the grand Impostor , or the capital manager of this mystery of Iniquity , he having ( most sacrilegiously ) assumed to himself , all Heavenly Power of Damning or Saving , and all Earthly Power , both Temporal or Civil , and Ecclesiastical or Spiritual . 11. The wicked Babylonish State , comes forth with a great pretence of Miracles , which are but false Signs , and lying Wonders , to deceive and cheat the People ; and by this means they Conquer Nations , and carry away their Kings to their wicked Interest . This Rome Heathen did not do ; for though the Heathenish Power of Rome did Conquer Nations , and Countrys , with their Kings ; yet it was by State policy , and force of Arms , not by pretended Miracles , false Signs , and lying Wonders , therefore Rome Heathen cannot be this mystery of Iniquity , or Babylonish State. 12. This wicked State , under consideration , is declared not only to depart from the Faith by a Palpable Apostacy , but to forbid Marriage , and Command a long Lent , and many other fast days , whereon some sorts of Meat are prohibited to be eaten ; which doth so fully agree to the Papal State of Rome , that nothing can be more plain , unless the Spirit had expresly told us ; this will be fulfilled by Rome Papal , for these two things we have their Canons upon Record , the which if none can shew the like of the Heathen State of Rome , then Rome Papal shall carry the Title of this mystery of Iniquity , and Babylonish State. 7. If the Babylon under consideration , be only confined to the Power of Heathen Rome ; then there is a more evident , and apparent mystery upon the State , or Power of Rome Heathen , than upon any Power o● State that went before it , or shall come after it ; for so the Text Imports , Rev. 17. 5 ▪ And upon her fore-head was a name Written , MYSTERY BABYLON THE GREAT , &c. But there did no such mystery appear , upon the Power , or State of Rome Heathen , therefore this Babylon cannot terminate there ; what great mystery appeared upon the Power and State of Rome Heathen , more than appeared upon the Power and State , of the three foregoing Monarchies ? 8. This Babylon cannot be confined to the Power of Rome only in its Heathen State , because Babylon is to continue till the good people shall ( with the Horns that did support her , which is the last part of the wicked and Persecuting Power , answerable to the te● Toes in Daniels great Image ) reward and destroy her , for the injury that she did unto them ; according to these three Texts of Scripture , Rev. 18. 4. Dan 7. 22 , 26 , 27. Rev. 17. 16. And I heard another Voice from Heaven , saying , Come out of her , my People , that ye be not partakers of her Sins , &c. ver . 6. Reward her even as she hath rewarded you , and deal unto her double according to her Works : In the Cup that she hath filled , fill to her double : How much she hath Glorified her self and lived Deliciously , so much Torment and sorrow give her . And the ten Horns which thou sawest upon the Beast , these shall hate the Whore , & shall make her desolate and naked , and eat her Flesh , and burn her with Fire : which the Power of Rome in its Heathen State felt not , but ended its Course without being destroyed by good People , and the ten Horns , which is the last part of the Image Government . And in the days of these Kings , ( viz. ) ( ten Toes , ten Horns , ten Kings , ) shall the God of Heaven set up a Kingdom which shall never be destroyed : and the Kingdom shall not be le●t to another People , but it shall break in pieces and consume all these Kingdoms , and it shall stand for ever . Which could not be fulfilled in what Constantine did in the time of Maxentius , as Dr. Hammond would have us believe , for these three reasons . ( 1. ) Because the ten Horns , that afterwards the Roman Power fell into , were not come up , and so could not destroy the Power of Rome in its Heathen state . ( 2. ) Because Babylons Persecution , mystery and confusion , did not utterly cease , which it must have done , so as to rise no more for ever , if the power of Rome Heathen destroyed by Constantine , had been this mystery Babylon . ( 3. ) Because tho there might be a body of good people with Constantine , when he overthrew Maxentius , yet the Power of the Kingdom was not so Established in the hand of good People , as not afterward to be Left to others , as the Text affirms . And the Kingdom shall not be Left to another People . For ( as we shall anon shew ) the Kingdom or Power that ceased to be in the hands of Heathens , and by mighty and Divine Providence came to be in the hands of worthy and renowned Christian Emperors came afterwards into the hands of very Devils incarnate , who acted all the violence of the Heathen Power over again , and indeed out-did them . 9. Those that are for confining this Babylon to the Power of Rome in its Heathen State , are not well aware what they do ; for if they do Demand it , their opposits who hold it to be Rome Papal , may Grant it for arguments sake : But then the remedy is worse than the disease ; for they slip into such a Precipice , as neither Baronius , Bellarmine , Dr. Hammond or the Rhemists , can save or deliver them from . The true State of the Case 〈◊〉 this : Rome Heathen is Mystery Babylon ; th●● say the Papists : And the more willing they are to say so because it is a good argument to Prove that Peter was at Rome he subscribing his first Epistle from Babylon , 1 Pet. 5. 13 ▪ The Church that is at Babylon Elected together with you Saluteth you , &c. But this being allowed , the worst is to come . This Babylon is Destroyed , when the power of Rome Heathen is taken away , so as to be no more for ever ; but then what Condition doth the State of Babylon fall into ? Doth it become the Throne of the Lamb ▪ the City of the living God , the Habitation of Holiness , and dwelling place of Zion , the true Church , the place of the holy ones , and Saints of the most High ? O No! What then ? Hearken , and an Angel from Heaven shall tell you , Rev. 18. 1. 2. And after these thinge ( of the horns hating the Whore , making of her Naked , and burning her flesh with Fire ) . I saw another Angel come down from heaven , having great Power , and the Earth was Lightned with his glory ; And he Cryed mightily with a strong voice , saying , Babylon the Great is fallen , is fallen , and is become the Habitation of Devils , and the hold of every foul Spirit , and a Cage of every unclean and hateful Bird. Now , you Papists , if you will have Babylon to be Rome Heathen , take it , but then make Rome Papal better than an Habitation of Devils if you can . If it be not Rome Heathen , then adieu to Dr. Hammond , and the Rhemists ; we have what we desire . If it be , then Rome Papal ●s a far worse ( if possible ) than Rome Heathen , ●n Babylon never was : And then what a fine Church do the People make themselves ? 10. If the place , Seat and City of Rome was not utterly ruined ( so as to be no more for ever as a place of Commerce , Trade , and Humane Society ) when the Heathen Power ceased , then Rome Heathen cannot be this Babylon , because at the ending and downfal of this Babylon , the Place , Seat , and City will be utterly ruined so as to be no more a place of Trade , Commerce , or Humane Society , Rev. 17. 16. And the ten horns which thou sawest upon the Beast , these shall hate the Whore , and shall make her desolate , and shall eat her flesh , and bur● her with fire . v. 18. And the woman which thou sawest is that great City which reigneth over the Kings of the Earth , Revel . 18. 8 ▪ For her sins which God hath remembred which have reached unto heaven , therefore shall he● Plagues come in one Day , Death , and Mourning , and Famine , and she shall be utterly burn● with Fire : For strong is the Lord God w●● Judgeth her , v. 11 , 12 , 13. All sorts of Merchandize , Traffick , Trade , and Commer● with Humane Society , shall cease , so as to be no more in her at all ; and the good thing● which she in fulness enjoyed before , even al● things that were Dainty and Goodly , are no● Departed ▪ from her , and shall find them 〈◊〉 more at all , ver . 14. For in an hour is s●● made desolate . And a mighty Angel took up a Stone , like a great Milstone , and cast it into the Sea , saying . Thus with violence shall that great City Babylon be thrown down , and shall be found no more at all , ver . 21. And the Voice of Harpers , and Musicians , and of Pipers , and Trumpeters , shall be heard no more at all in thee ; And no Craftsmen of whatsoever Craft he be , shall be found any more in thee ; and the sound of a Milstone shall be heard no more at all in thee ; ver . 22. And the light of the Candle shall shine no more at all in thee ; and the Voice of the Bridegroom , and of the Bride , shall be heard no more at all in thee ; verse 23. But the Place , Seat and City of Rome was not so utterly ruined as to be no more , for ever a place of Trade , Traffick , Merchandize , and humane society , when the Heathen Power of Rome ended , Ergo Rome Heathen cannot be the Whore of Babylon under present consideration , whose Seat or City , hath since had a Powerful Government , Reigning in Pride and Pomp , for some hundreds of years . VII . As touching that notion of the Papists , ( i. e. ) that by this great ▪ Whore mystery Babylon is meant Rome after she shall Apostatize from the Pope to Paganism again at the latter end of the World it is such an opinion that has no foundation in Scripture , nor in the Judgment of the Antients ; besides , some of the Papists themselves reject it as improbable and detestable , as our Annotators observe , for then Sr. John in the Revelations passes by in utter silence , all the transactings that have been in the World , under Papal Rome , even ever since the seven head or Christian Emperors Government went off of the Stage , which is near 1260 years which is ridiculous to suppose . Besides it cannot be understood of Rome in either of the other notions , as hath been proved . 1. Because Antichrist is to sit in the Temple of God , 2 Thes. 2. 4. as God , therefore not in a Pagan City . The mystery of Iniquiry was working in the Apostles time , but v. 7. the Roman Empire hindred the appearance of Antichrist , till the Popes had wrung Rome out of their hands , and were the sole rulers there , then Antichrist shewed himself . 2. Because there is nothing said of this great Whore or this Babylon , but admirably agreeth to Rome in its present state . We shall conclude with the whole ▪ If by mystery Babylon , is not meant the whole World of wicked men , nor old Chaldean Babylon , nor Jerusalem , the Turks nor Saracens , nor Rome in its Heathenish State , nor Rome after she shall desert the Pope , and turn again to Paganism , then it must be Papal Rome , or the Romish Church ; But she is none of the former six we have proved : Ergo she is Papal Rome . Now to make way for the second Chapter , we shall state this argument following . If all the marks and characters left us upon divine records , to know mystery Babylon by , do most aptly and directly agree to Rome Papal , then Rome Papal is mystery Babylon , But all the marks and characters left upon divine record do most aptly and directly agree to Rome Papal , or the present State and Church of Rome : Ergo Rome Papal is mystery Babylon . CHAP. II. Wherein is clearly proved that all the marks of mystery Babylon doth fully meet in , and agree to Rome Papal , or the Church of Rome . FIrst of all let it be considered , Babylon is set forth by a Woman , which Imports either a single Person ranked in the feminine Gender ; or a body of People related to some Head , Husband , or publick person , to whom she is joyned in Wedlock , by Covenant or Matrimonial Contract , as Eve was related to Adam , & therefore called woman ; or as Judah & Israel , who were Joyned in Covenant with God , and therefore called a woman , or as the true Church now Marryed or Joyned to Christ , and therefore called a Woman . A single Person as Eve was , she cannot be , because the Character given of her in respect of her State and Actions , doth no way Comport with it : she must therefore be a body of People , related to some Head , Husband , or Publick Person , as Judah and Israel of old was , who are often called by the Title of a Woman : and in like manner Babylon , before the Degeneracy , where a People , Joyned in Matrimonial Contract , by Gospel Covenant and Profession to the Son of God. 1. Mystery Babylon ( it appears from hence ) Imports a body of people that were once united in a solemn Gospel Covenant to the Son of God and hence Metaphorically called a woman and I saw a woman set , &c. And the woman was arayed in Purple and Scarlet , &c. Parallel . Rome Papal or Church of Rome is a body , a great body of People , which before their apostacy were a true Church , by Gospel Covenant and profession united to the Son of God as her publick head and husband , Rom. 1. 6. Among whom are ye also the called of Jesus Christ. To all that be in Rome beloved of God called to be Saints . 2. Mystery Babylon is a City , a very great Mystical City in a threefold respect . 1. In respect of power , Rev 17. 2. In respect of people , Rev. 18. 10. 16. 18 , 19 , 21. 3. In respect of place , or Residence , where this power and people is seated , City being indefinitely taken for either of these , or comprehending all , as in these Instances , Psal. 121. Isa. 14. 31. Acts 19. 28. Parallel . So likewise the Church of Rome is a City , a very great mystical City , and may be so called in a threefold consideration . 1. In respect of power , which is twosold ; 1. Civil . 2. Ecclesiastical , signified by two horns like a Lamb. 2. In respect of people , which are great , the fame of which people as a mystical City or Church was great before the power and chief dominion of the place was joyned with it as a Church which came in by the Apostasy , Rom. 1. 8. First I thank my God through Jesus Christ for you all , that your faith is spoken of throughout the whole World. And since they adulterated from their primitive Purity , and become Antichristian , they have been and still are a great people , no united body calling themselves a Church of Christ in respect of number and for fame coming near them . 3. Great in respect of place or chief residence where this power and great people are seated , and by way of eminency , as a Mystical City , it may indeed well bear the Bell away . For what people have given further occasion to be spoken of in respect of power , people and place of chief residence throughout the whole world as Rome has , as will hereafter be made more evident . III. Mystery Babylon is not only a mystica● City and Woman , but a bad Woman and City , a City of Confusion . For so the word Babel or Babylon signifies , viz. Evil or Confusion Parallel . Rome Papal or Church of Rome is not only a mystical Woman , City , but a very evil Woman , a City indeed of confusion ; there is the name of the lamb much spoken of , but his doctrine contemn'd slighted and under valued and his Laws and Ordinances trample● upon , and notoriously violated , his institution not regarded , nor his example imitated , either by the Bishop himself , his Cardinals or inferior Orders , they having his humility and self-denial only in their mouths , but none of it i● their hearts , like those the apostle speaketh of who in words profess they know God , but in work● deny him . For under this verbal and pretended humility lies covered the greatest pride in the world , and under this verbal meekness and self-denial the greatest oppression , cruelty , superstition , covetousness , vain glory and love of the world that ever was manifest , as appears by their pompous and glistering garbs , their cruel persecutions , and the vast sums of money brought in from all parts of their dominions , by sleights , cunning and deceitful Cheats : Besides a meer hodg-podg of principles , one Order or Fraternity professing that which another writes against , and cries down ; which is the more strange to come from a Church infallible , and that cannot err . Besides the strange mixtures in their visible worship , of traditions , and humane inventions , of lying and diabolical tricks , of blessing by a Cross , Pardons and Indulgences for money , consecrating holy water , and cleansing by it , which are too numerous and tedious to relate , and less needful to mention , because so well known to all men . And let any people in the Christian world pretending to religion be compared to them , for supernumeraries , trifling & ●nsignificant ceremonies crouded into their pretended worship ; Nay , let all the people in the Christian world be laid in the ballance against the Church of Rome in this respect , and they will be found inconceivably wanting , for which we have this Reason to ●udge her to be Babylon or the City of confusion . If there is more confusion ( in contrariety of principles , practices , contradicting pretensions , supernumeraries , foolish and unscriptur● inventions crouded into their visible worship in the Church of Rome , than is to be found amongst any sort of people pretending to Religion , in all the world besides , then is Rome Papal or the Church of Rome the great Babylon or City of confusion ; But there is more confusion in the forementioned respects to be found in the Church of Rome than in any other Church or people in the world pretending to Religion : Ergo Rome Papal is Mystery Babylon . IV. Mystery Babylon is not only set forth 〈◊〉 a Woman , and City of Confusion , but is also called A WHORE , a word which carries in it , one of the highest Impeachments , yet no other that was given to Israel , Judah & Jerusalem in the days of old upon the very same reason ? Isa. 57 3. and 16. 17. and Hos. 4. 8. 5. 3. For they being joyned in covenant with God ( as a woman is to an husband ) to be the Lords , to serve him in Obedience and Subjection , did like to an adulterous Woman , break Wedlock , and set up other Lovers , or Idols in his stead , and continued so a long time , till a Bill of Divorce w● given , and God proclaimed them Adulteresses , and that he was not their husband , nor they his wife , but a whore and divorced ; Yet it is observable , that they , tho they worshipped Idols , cryed , The Temple , the Temple of the Lord are we , and would by all means be accounted the Church of God. Paral. Even so in like manner Rome Papal , or the Church of Rome , is not only called a Woman ; But according to Scripture History , and notorious matter of Fact , she is a whore , having utterly adulterated from what she was once , and so may justly bear that brand or black name , for in the Apostles time she joined her self to the Lord , to be his , by firm tyes of a Gospel covenant and profession , and as a renowned Spouse of Jesus Christ , owned and professed him in the time of heathenish Rome , and received the Apostles and Servants of God amongst them , and withstood the fury of the Emperors , suffering Persecution , and had their faith spoken of throughout the whole World ; but yet after all this , like Israel of old , She left God , Jesus Christ , and almost all his Holy Laws , and Ordinances , and made Idols to her self of Saints , Angels , Reliques and Images , upon which she doted , and forsook the Son of God , upon the working and appearance of the vile person or man of Sin , who exalted himself into the place of Christ ; and became her head , by which means she is so far degenerated from what she once was , that she retains nothing of what really appertains to true godliness , but the bare names of God , Christ and Christian Religion , having corrupted the true worship of the Son of God , her first Husband , and notoriously abandoned obedience and subjection to him , taking this vile person the Pope to be her head , and chief guide , and setting him up in the place of , and in dignity above Christ , her first head and only guide of her youth , and yet ( like Israel of old ) still cryes , The true Church , the Holy Catholick Church , and Mother Church are we ; having on her forehead a strange mystery written , i. e. God , Christ , Truth , Verity , Unity , Universality , Infallibility ; And yet with that on her forehead , and in her heart too , is written , Devil , Pope , Lying , Blasphemy , Idolatry , Deceit , Perjury , Blood and Horrible Cruelty towards the best of men , professing Christ and Religion in uprightness and truth : for which her abominable Idolatry , and change of her first Head and Husband , and setting up this vile Person with which she commits most horrid lewdness or Spiritual Whoredom , together with the Kings of the Earth , she is ranked by the Holy Ghost , amongst the worst of Women , and stil'd the great Whore , and as her type and predecessor of old , a well favoured Harlot , but since her Spiritual Adultery and Whoredom hath been so apparently proved upon her , by many worthy and eminent authors , or Protestant Writers , we shall conclude this black character with this following Argument and proceed to the next mark . If there be no body of professing People , in the Christian World , that have so apparently , declined , or adulterated from what they once were , deserting the holy headship , doctrine , example , and right government of Jesus Christ , having set up another visible , publick , and universal head of the Church , in room and stead of him ; whose Power , Laws and Edicts , are preferred above and before the authority , laws and precepts of the Lord Jesus Christ , as Rome Papal or Church of Rome hath done : then the Church of Rome is mystery Babylon , or the great Whore spoken of . But there is no body of professing people in the Christian World , nor throughout the Earth , who have so apparently declined , adulterated , and deserted the Holy Headship , Doctrine , Example and right Government of Jesus Christ , ut supra , as Rome Papal or Church of Rome hath done . Ergo Rome Papal or Church of Rome , is mystery Babylon the great Whore. If any should think this argument not weighty , let them shew if they can , that some other people different from the Church of Rome , have made as great or like change in point of Religion and Headship , and matter● thereto pertaining , so as this black character of Whore , great Whore , may more fitly and fully be made to meet upon them , and we must confess our argument not weighty , but till then , we conclude it carries conviction in the Bowels of it . V. Mystery Babylon is not only set forth by a Woman , City of Confusion and Whore , but also a great City , and great Whore , and the great City was divided , &c. Rev. 16. 19 ▪ And the Woman which thou sawest is that great City , Rev. 17. 18. I will shew thee the Judgment of the great Whore , Rev. 17. 1. I think it necessary to reassume this character again , the Spirit of God noting this as a most eminent mark of her . Paral : Now that the Church of Rome is not only a Whore and Mystical City but a very great City , and Whore , will yet appear more evident . 1. She hath a great name ; no name so great in the Christian World , as the name of Rome ; she is called a Queen , and being joined by Contract to her universal Head , viz. the Pope or Man of Sin , she would seem to be far greater than Emperors , and temporal Princes , and pretends a power to give them their Crowns , and set them upon their Heads , and kick them off again at pleasure . 2. Great in Power . She gives Rules and Laws to Kingdoms , advances her Ecclesiastical Edicts above Temporal ; she sets the Pope , and the chiefest of her Sons , above secular Jurisdiction ; makes them unacountable , and pretends a power , to Absolve , to Bless and Curse at her pleasure , and without controversy the lesser is blessed of the greater . 3. Great in multitude . There are no People besides , that are in a spiritual united Body , and visible community , professing Christianity , comparable to her , for multitude , or the vast numbers of her Children . 4. Great in actions , vile actions , such as deposing and poysoning Princes , fomenting jealousies , raising Wars , setting Nations together by the Ears , invading rights and properties of Nations and Kingdoms by subtile insnarements , and cunning stratagems , making tumults and uproars , contriving Masscres , burning Cities , and carrying on dreadful devastations , where she is gain-said ; and that which adds to her greatness , is that invincible confidence she hath , that all persons and things are made for her , and given to her , so that all things she doth are allowed as Legal and Just in Heaven , tho the actions are most vile and as unhumane as any can be , in the Judgment of any undeceived mortal : from whence we shall frame this argument . Arg. If there be no united Body of People , or visible Community in the Christian World , that is so great in name , power , multitudes , and actions , vile actions , as Rome Papal or Church of Rome hath been , and still is — then the Church of Rome is mystery Babylon . But there is no united Body of People , or Community in the Christian World that is so great in name , power , multitude , and actions , vile actions , as Rome Papal or Church of Rome . Ergo Rome Papal is this great City , Whore or Mystery Babylon . VI. Mystery Babylon is said to sit upon many Waters , which is expounded to be People , Multitudes , Nations and Tongues , Rev. 17. 1 , 17. And he said unto me , the Waters which thou sawest , where the Whore sitteth , are people , and multitudes , and nations , and tongues , &c. which according to the learned Mede , Peter Du Moulin , and other famous Protestant writers , is more than a third part of the ten considerable parts , which the Roman Monarchy fell into , not long before the Pope that man of Sin , and Head of mystery Babylon , assumed the imperial Seat and Throne , which afterwards became ten Kingdoms with Crowned Heads , assisting the Beast against the Lamb , and Persecuting of the Saints , distinguished into ten Kingdoms of the Empires , I. of Germany . II. France . III. England . IV. Scotland . V. Denmark . VI. Polonia . VII . The Kingdom of Spain . VIII . The Kingdom of Navarre . IX . The Kingdom of Hungary . X. The Kingdom of Naples and Sicily . All which Rome Papal had in possession , as our French author saith , in the days of Pope Leo the tenth . Paral. So then it appears evidently that the Church of Rome has directly this mark of Mystery Babylon also , she sitting upon many Waters , viz. people , multitudes , nations , and languages , that she sate upon , or ruled over , more than one third part of the ten , which was formerly under the Roman Empire , in its civil state , is evident , which● ( more ▪ than one third part ) hath since fallen into ten Kingdoms , under the Government of ten Crowned Heads , and have all agreed to give their Power to this last Beast ( as they received power as Kings one hour with him ) according to what was foretold , which makes good what St. John ●n the Apocalypse hath made known ; as also Daniel concerning the little horn , which had ● mouth speaking great things , whose looks were more stout than his fellows , Dan. 7. by whom three of the first horns of the Roman power in its civil state , were pluck't up by the roots , and in their place succeeded ten Kings or Crowned Heads , who have their Crowns given to them by this last Beast ; ( and as they had their Crowns given by , and hold their Kingly power under the Pope , little Horn , last Beast , or man of Sin , ) in requital of his fatherly care in giving his Sons so great a Patrimony , so they give their power to him , and ingaged against the Lamb , in making War with , and persecuting the Saints of the most High , and will do so till the VVord of God , or Prophecy of Daniel , and Revelations of St. John , &c. is fulfilled ; which ten Crowned Heads answer to the ten Toes in Nebuchadnezzars Image , and to the ten Horns in this 17th of the Apocalypse , which are so concerned in the Beasts Kingdom ; and who will at last by the gracious providence of God ( that is some of them ) be overcome by the Lamb , and turn to hate the Whore , and make her desolate , whom before they for a long time join'd with and supported , and for whose pleasure they did persecute the Saints ; which ten States or Kingdoms are by our French author Peter du Moulin , ( in his book called the accomplishment of the Prophecy , page 345. ) distinguished , as we before shewed ; all which Kingdoms , as King James the First , in his learned works makes out , took their rise with Rome Papal , upon the division or ruine of the Roman Empire in its civil state , the body of which Kingdoms may well be called many waters , viz. people , multitudes , nations and tongues , or people of several languages , which were as well known to have been under the Usurpation , and Jurisdiction of Papal Rome , as 't is known there have been and still are Papists in the World , which doth fully answer to the very letter of the text , viz. The Waters which thou sawest whereon the Whore sitteth , are people , and multitudes , and nations , and tongues , Rev. 17. 18. 2. This is very evident yet further by her making all the European Kingdoms , and Merchants thereof Rich , that traffick by Sea , by the great expence of all commodities , which are swallowed up , by reason of her pride and bravery , which could never be effected , unless she had nations , and multitudes , under her jurisdiction to contribute to her great pride and luxury . 3. A third Instance to confirm it is , the numberless number of good Christians she has prey'd upon and murdered , in most of these Kingdoms for no other cause , but for witnessing against her Idolatry and Usurpation , which shews what power she had over these nations , and tongues , &c. 4. And lastly , The vast sums of Money she has extorted and squeezed from these Kingdoms and Nations , to uphold her pretended right , preheminency , and usurpation over them , which you have an account of by several worthy Writers , who fully witness to the truth of what we say upon this respect . And from the whole we shall draw this argument and proceed . Arg. If there be no Body of people , professed Church or State in the World ( under any single denomination ) that sits upon , i. e. commands , or bears rule over people , multitudes , nations , and tongues , as Rome Papal or Church of Rome doth ; then Rome Papal or the Church of Rome , is Mystery Babylon . But there is no Body of people , professed Church or State ( under any single denomination ) that sits upon , i. e. commands , or bears rule over people , multitudes , nations , and tongues , as Rome Papal or Church of Rome doth ; Ergo Rome Papal , or Church of Rome , is Mystery Babylon . To the establishing this argument , let it be considered that the whole state of the Christian World consists but of these two parts , viz. the Church of Rome considered as Head and Body , and those who dissent from her , who are so inconsiderable , whether the Waldenses , Albingenses , Hugonots or other parties of Protestants , that no one party of , nay if we put them altogether , can be said to sit upon , i. e. command , or bear Rule over people , multitudes , nations , and tongues , to answer to this Character of Mystery Babylon ; the Waldenses and Hugonots , have been and still are a Persecuted People ; the Lutherans never got up so high as to command many States , or Kingdoms , or people of many languages ; Great Britain ( tho a Protestant State or Kingdom , ) comes not up to answer this character , much less the seven united Provinces that of late times revolted from the Crown of Spain ; so that if Rome Papal hath done so , and no other people that dissent from her , have ever yet nor could do the like , then this proves Rome Papal that great Whore viz , Mystery Babylon that sits upon many Waters , &c. VII . The seventh mark or character of Mystery Babylon is this , viz. She is such a Whore , that Kings and great men of the Earth , are said to commit Fornication with her ; see the text Rev. 17. 2. With whom the Kings of the Earth have committed Fornication , i. e Spiritual Fornication ▪ or Fornication in a mystery , or after a mysterious manner , such as Jerusalem of old was charged with , 2 Chron. 22. 1. Isa. 16. 26. Which was a following like Idolatry that this Woman Babylon hath done , viz. corrupting the true worship of God , and adoring Idols , or making of Images and Representations of the true God , by which they pretended to worship him ; and so great was her Fornication that 't is said she did corrupt the Earth with it . Paral. Now that Rome Papal , or Church of Rome , hath this black mark and character upon her , is most evident , viz. such a Whore that the Kings of the Earth , have committed Fornication with her , she having corrupted the Earth with her filthy Fornications , they following her abominable Superstition and Idolatry . 1. For First , Hath she adored the Pope , as her Lord God , universal Head , and infallible Bishop , setting him up above all Laws ? The Kings of the Earth have been so intoxicated , with the cup of her Fornication , that they likewise have done the same . 2. Hath and doth she worship the Virgin Mary , Angels , and many departed Saints ? Even so have and do many of the Kings of the Earth likewise . 3. Hath she adored Images , the Crucifix , the Host , and Pictures of pretended Saints ? Even so she has caused the Kings of the Earth to do likewise . 4. Hath she foolishly , and Idolatroully de based her self with the adoration of the Relick● of known and unknown Saints ? So the very same has she caused the Kings and great men to do also . 5. Hath she grosly , and superstitiously worshiped the true God , in a false manner ? By crouding in an innumerous train of detestable , and foolish fopperies into his worship , and pretended service , which he never ordained , as Candles , Candlesticks , Altars , Vestments , Spittle , Salt , Oyl , Holy Water , Beads , and a world of such like trumpery ? So have the Kings and Noble ones of the Earth done and still do ; as the Emperour of Germany , Kings of France , Spain , Portugal and England , formerly and of late also ; from whence we will draw this argument . Arg. If there be no Body of people in the Christian World , pretending to a Church State , that have set up Idolatry to such a degree , and with whom the Kings of the Earth have jointly agreed , and complied , as Rome Papal or Church of Rome hath done , then Rome Papal or Church of Rome , is this mystery Babylon spoken of . But there is no Body of people in the Christian World , pretending to a Church State , that hath set up Idolatry to such a degree , and with whom the Kings of the Earth have complied , as Rome Papal , &c. hath done , Ergo the Church of Rome is Mystery Babylon . To reinforce this argument , let any man that will become an advocate for the Church of Rome , shew that any people , differing and dissenting from the Church of Rome , are guilty of like Idolatry , with whom the Kings of the Earth have complied , as aforementioned , and we will reject this argument ; but if this Character doth more fitly , nay directly meet in Papal Rome , our argument is good and unanswerable . VIII . Another Scripture Mark and Character of Mystery Babylon is this , i. e. she doth not only cause the Kings of the Earth to commit Fornication with her , but she hath intoxicated the minds and hearts of multitudes , and corrupted great part of the World , with the Wine of her Fornication , even the common sort of people ; see Rev. 17. 2. And the inhabitants of the Earth , have been made drunk with the Wine of her Fornication , &c. Paral. That Rome Papal or Church of Rome hath not only caused Kings of the Earth , and great men , to commit fornication with her , by dancing after her Pipes , in all her mysterious allurements , and detestable errors , but hath also intoxicated the Minds and Hearts of multitudes , and miserably corrupted and bewi●ched great part of the World , or common sort of people , by her erroneous and wicked doctrine : O what a world of poor people hath she a long time deceived , and made to commit Spiritual Fornication with her , in Italy , Germany , Poland , France , Spain , Portugal , Ireland , and lastly in England and Scotland too , besides many other Countreys ! 1. As first , Is it not a strange intoxication , that such a multitude of the Inhabitants of the Earth , should believe , that a wicked man should be appointed of God to be the Vicar of Christ , as if God had no more regard to the Honour of his own Name , and the good of his Church , and Dignity of his Son , than to substitute a Child of the Devil , ( as all wicked men are ) to be Vice-gerent to the most holy Jesus , in the highest transactions that relate to Heaven and the Souls of Men ? Surely if God shut Judas out of his Bishoprick for his wickedness , tho an Apostle , it can't stand consistent with his truth and holiness , to set up or allow of a wicked and imperious Pope , got up to the highest pinacle of pride , and make him the Immediate Deputy , and successor of Christ , and to impose a Wolf as Shepherd upon the universal Church . 2. One who saith that he is an infallible Judge , to determine Articles of Faith , and indued with power to Impose them , upon great Penalties ; so that as a Lord he hath Dominion over Mens Faith , Consciences , and Souls too ; which the Apostles disclaimed . 3. Is it not a strange intoxication , that such a multitude of poor People should believe , that the Church cannot err , tho God and Thousands of good Men , see and fully know , there are not such abominable Errors in Principles , nor such villanous Enormities , cursed Actions , cruel and immoral Practices , in the World ? Nay , such that Turks and Infidels do abhor . Yet this doctrine that the Church is infallible , and cannot err , the poor deluded multitude believes , and hate , nay kill , others that oppose it , and venture Body and Soul upon it . 4. Is it not a strange intoxication , that such a multitude of the Inhabitants of the Earth , should believe , that the Pope tho never so wicked , nay a priest ( tho he be a treacherous villain , a contriver of Murther , and an abominable Adulterer ) hath power to absolve his equals and fellow Sinners from all their Sins , tho directly committed against God ; If he come to confession ? tho the pretended penitent keeps his old evil habit , of wickedness still ; contrary to what God and Jesus Christ in his blessed Word saith ; where 't is recorded that 't is God alone that forgiveth Sins , and blo●●eth out our iniquities , and that a man must be born again ; i. e. the evil habits must be changed , and all wicked practices must be forsaken ; or no forgiveness nor entring into the Kingdom of heaven , John 3. 3. 5. Is it not a strange piece of Witchcraft and Intoxication , that such a multitude of the inhabitants of the Earth , should believe that there is a Purgatory , which is no part of Heaven nor Hell , and that men may be redeemed out of it with Money ? tho God saith , The redemption of the Soul is precious , and ceaseth for ever , Psal. 49. i. e. After the offering of the Body of Jesus Christ once for all , and that 't is only the Blood of Christ which purges and cleanses from all sin , 1 Jo. 1. 9. and that we are not redeemed with corruptible things , as Silver and Gold , but with the precious Blood of Christ , as a Lamb without Blemish and without Spot . 6. Is it not a strange Intoxication , and a clear demonstration that the Inhabitants of the Earth have drunk of the Wine of this Whores Fornication , that such a multitude of poor Souls should believe , that a filthy and wicked Priest , by speaking a few Words can not only make Bread and Wine sacred , but also turn and change the Bread into the real Body and Blood of the Son of God , and make whole Christ of a pittyful Wafer-cake , by a charm of five Latin words , viz. Hoc est enim corpus meum ; and this transubstantiated Idol they fall down before , & adore as their Maker , anathematizing and cursing all that shall deny this Idol of indignation , to be adored with the highest degree of Divine Worship , which is proper to God only , for she saith 't is her God , as she singeth in her Roman Missal . Plagas sicut Thomas non intueor , Deum tamen meum te confiteor . Wounds as Thomas did I not see , Yet do I confess thee my God to be . In this , as one observes , they out-do the vanity of the Heathens , who thought none was so witless , as to believe , that that which is eaten is a God , yet this God of theirs these Canibals devour , even Flesh , Blood and Bones in their conceit , the poor deluded multitude believieng contrary to their own natural Reason , and all their sences , that they eat real Flesh , when they eat that Wafer-cake , the substance nor quality being changed , the Form , Colour and Taste of Bread remaining after the Words of Consecration . 7. Is it not a strange Intoxication , that such a multitude of people should believe , that evil and idle doctrine of hers , viz. that no person , how good and pious so ever he be , can be saved , out of the Pale of their polluted , ungodly , and devilish Church , notwithstanding 't is a great doubt and question whether any member of such a false Church can be saved , sith the Holy Scripture saith , that no Idolater hath any inheritance in the Kingdom of God ; and again , that If any man worship the Beast , and his Image , and receive his mark in his Forehead , or in his Hand , the same shall drink of the Wine of the wrath of God , &c. Rev. 14. 9 , 10. And he shall be tormented with Fire and Brimstone , in the presence of the Holy Angels , and in the presence of the Lamb , &c. Besides , considering the Scripture directly holdeth forth that all who are born again , or truly regenerate , shall be saved , let them be of what Church they will , provided they are sound in the essentials of the Christian Faith , and not guilty of Idolatry , for certainly the new birth comprehends , a change of all such erroneous principles , as well as of other evil and corrupt habits and wicked practices . 8. Is it not a strange kind of Spiritual Intoxication , that such a number of the Inhabitants of the Earth , should believe , that 't is no Sin to Lie , Swear , and For-swear , to Kill , Slay , and Murther , such they call Hereticks ( tho never so Godly ) if it be for the cause of Holy Church , with a thousand things of the like nature , which the people do believe , and dare not disown upon their Salvation , but boldly adventure to ingage at all opportunitys to Fight , and make War , burn Citys , lay waste Countries and Kingdoms , and destroy by Massacres , and all manner of Murthering ways , all Ranks , and Degrees of Men , who oppose the horrid principles of this vile Church , and cursed practices of these Sons of Belial . Nay they will go boldly to their own deaths , when convicted and justly condemned for such like villanies , and deny to day what they were convicted of yesterday , and tho never so notoriously guilty , yet will take it upon their Death , they are as innocent as the Child unborn ; what can this be , tho they drink it down as sweet Wine , but an Infusion of the rankest and most deadly Poyson that the lowest celler of the bottomless Pit can afford , the very Wine of the Whores Fornication , and the most dangerous Intoxication in the World ? Which is attended with this aggravation , i. e. the best medicines of the wisest Physicians will not recover them ; for Babylon having made the multitude drunk with this sort of Poysoned Wine , how rare is it to have any to come to themselves , or to their right minds again ? And to shut up this Head take this argument . Arg. If no people in the Christian World have made the multitude of the common People , or Inhabitants of the Earth drunk , i. e. corrupted and Intoxicated their minds with wicked Lyes , Falshood , and detestable Doctrines , as Rome Papal or Church of Rome hath done ; Then Rome Papal , &c. is Mystery Babylon . But no People in the Christian World , have made the multitude of the Inhabitants of the Earth Drunk , i. e. corrupted , and intoxicated their minds by wicked Lies , falsehood , and detestable Doctrine , such as before mentioned , as the Church of Rome hath done . Ergo Rome Papal is mystery Babylon . IX . Mystery . Babylon is said to sit upon a Scarlet-colour'd Beast ; and this Beast is full of the names of Blasphemy : And I saw a Woman sit upon a Scarlet coloured Beast , full of the names of Blasphemy , &c. Rev. 17. 3. So that it appears the Woman and the Beast are distinct ; by the Woman is meant the false Church , by the Beast is meant the secular power or civil state , or the Antichrist , or that Government that is the eighth , and of the seventh , who assumeth both the Civil and Ecclesiastical Authority by whom the Whore , false Church and Worship is supported : That the Beast and Whore are distinct is evident , 1. From other Prophecies relating to the same thing . 2. From the letter of the text . 3. From arguments grounded on reason . 4. From the confession of the Whore her self . 1. From the Prophecies in the Scripture describing the same state of the Roman Monarchy , Dan 2. the latter part of the Image is partly Iron , and partly Clay , two states that were really distinct , that could never so in corporate as to become one . 2. From the letter of the text , I saw a Woman sit upon a Scarlet-coloured Beast , full of the names of Blasphemies . The colours of the Royal and Imperial vestments , as the Angel declared them distinct , so the Apostle saw them distinct . 3. They appear to be distinct from argments grounded upon reason . For , ( 1. ) The Beast is in the Masculine Gender , the Whore in the Feminine Gender . ( 2. ) Because the Whore is said to ride upon the beast , the one carrying the other . ( 3. ) The horns being of the Beast , 't is said , shall hate the Whore ; if they were not distinct the Whore must hate her self , and eat her own flesh , &c. which is nonsensical . ( 4. ) The Beast shall abide , tho in captivity , after the Whore is thrown down and destroy'd . 4. From the plain confession of the Whore her self , they are distinct , who saith I sit a queen , I am no Widdow , &c. Ergo , she has a Head or Husband , which is the vile Person , little Horn and Ecclesiastical Beast , or that man of Sin St. Paul declared should rise after the then present Romish power which did lett , was taken away , which the primitive Fathers , as Tertullian , Cyprian , Jerome , and others understood to be the Imperial power in its pure , civil , iron or unmixt-state or Legs of the Image , Dan. 2. Paral. Rome Papal , or Church of Rome , hath not only drawn into Idolatry the Kings of the Earth , great men abusing God , his Son Jesus Christ and the Christian Religion , and the blessed books of the Old and New Testament , but she hath made the lower and ruder sort of the people drunk too , ( as hath been shewed . ) And 't is no wonder she thinks she may do any thing , having a dispensation from heaven ( as she pretends . ) which the Pope keeps the Keys of , fearing no power on Earth . And now that she hath the secular power to support her , upon which she sits or rides in great pomp , is evident , and that they are really distinct , for what of the secular power is still left at Rome , is under the conduct and management of the Church , there being no civil administration of Justice or exercise of Laws , but what is authorized and allowed by the Pope , the Head of this Ecclesiastical State ; to make this further evident , the Pope doth not only exercise a power of appointing seculars at Rome , and near to it , but he claims the like supremacy abroad in other Kingdoms ; if the secular Princes fall off from him , or will not be reconciled to him , and own him as head of the Church , he will excommunicate and depose them , and takes away their Crown● and Sceptres from them ; that the Pope is a temporal Prince , as well as an ecclesiastical Bishop , i. e. makes Laws , exacts Tribute , raises Souldiers , and acts a Monarch , is notoriously known ; which fairly affords him the title of Beast , that his Royal and Scarlet Robes , the Chair he sits in to his very Hose and Shoes , with the Vestments of his Cardinals , is Scarlet ; so that ye need not doubt but here you have the Scarlet coloured Beast ; besides no man can reasonably doubt , that what the Civil power claims the Ecclesiastical power exercises , and that this Princely Pope is in the Masculine , and this Harlot or false Church in the Feminine Gender is owned by all partys . That the Church state doth sit upon , ride , and govern the secular at Rome , Italy , and all its Territories ; that the Church of Rome owns that she is no Widdow , but hath a head , called his Holiness , or supreme ruler of the Church , is so evident , that we cannot find them upon any file of record of controversy . There remains therefore , no more to be done here , sith this black character of Mystery Babylon doth so well meet in the Romish Church . Arg. If there be no visible state in the Christian World , that doth so apparently sit upon , command , and govern the Beast or a great secular power , clothed in Scarlet Vestments , as Rome Papal doth , then Rome Papal 〈◊〉 Church of Rome is Mystery Babylon . But there is no visible state in the Christian World , that doth so apparently sit upon , command , and govern the Beast , or secular power , cloth'd in Scarlet Vestments , as Rome Papal or Church of Rome . Ergo Rome Papal &c. is Mystery Babylon . To reinforce this argument we challenge any Papists , Atheists , or any else to shew where there are any other people or party to whom these Characters agree as well as with Rome Papal , and then we will let this argument sall . X. The Beast that Mystery Babylon sits upon , commands and governs , is not only clothed in Scarlet , but is also full of the names of Blasphemy , Rev. 17. Paral. Now that the Church of Rome hath this mark also of Mystery Babylon is evident , viz. that the Beast cloathed in Scarlet that bears up that whorish Churhc , is full of the names of Blasphemy ; this appears by his ascribing that to creatures which belongs to God and Jesus Christ only , and in divers other respects . ( 1. ) When the cursed Beast is called our Lord. God the Pope , * and whatsoever he doth , no man may say to him , Why do you this ? And whosoever obeyeth not his precepts incurreth the Sin of Idolatry , doth he not in this shew himself indeed to be God ? What greater Blasphemy can there be ? ( 2. ) When he is called universal Head of the Catholick Church is not this Blasphemy against Christ , who alone is the head of the universal Church ? ( 3. ) When he is called the Lamb of God , he Light of the World , the Root of David , the Lion of the Tribe of Judah . ( 4. ) When the orders of the Church , Oral Traditions and Decrees of Councils are said to be of greater authority than the Holy Scriptures ; Cardinal Hositis in his Advertisement to King Sigismund hath these expressions , If they ( that is , the Hereticks ) say it is written , that is the voice of the Devil , speaking in his members ; * they call the Scripture Paper and Parchment , and that 't is an absurd thing to attribute more authority to the Scripture than to the Church , which they call a nose of Wax , which suffers it self to be turned hither or thither as a man pleaseth , and that the Scripture is the Daughter and their Church the Mother ; is not this horrid Blasphemy against God , and the Holy Spirit who gave the Scripture forth , and whose sacred off-spring they are ? ( 5. ) When the Virgin Mary , Angels , and Saints , are invocated with Prayers and Addresses , that only belong to the Divine Majesty , as if those creature were infinite , and could hear us at so great a distance as Earth is from Heaven , which they could not do if perpendicularly over us , much less from all parts of the World , over which they cannot be ; whether this ascribing Infiniteness and Omnisciency , and Divine adoration to Creatures , which is only due to the Creator , is not Blaspemy ? ( 6. ) Whether it be not Blasphemy , as well as Idolatry to say that Images ought to be worshipped , with the same honour and worship , which is given to him whose Image it is . For so Azorius affirms , and Bellarmin saith that Images are not only to be worshippe● † as they are exemplars , but also properly and by themselves , so as the worship may be terminated i● them . * ( 7. ) To conclude with this mark , Whether it be not Blasphemy with a witness , to affirm that a Priest can make a whole Christ of a Wafer Cake , by uttering a few words ? And is not this to exalt the man of Sin above God himself ? For this which they affirm i● to do more than God indeed can do ; see M● Pools Dialogue p. 109. there are some thing● which it is no dishonour to God , to say he cannot do them , because they are either sinful ( so God cannot lie ; ) or absolutely impossible : God himself cannot make a man alive and dead at the same time , God cannot make the whole to be less than a part of it ; he cannot make three to be more than threescore ; he cannot make a Son to beget the Father , he cannot make the same man to be born at two several times , ( as Popish Authon confess ; ) and therefore he can't make the same Body to be in two several places ( much less in two thousand places at one and ▪ the same time ; ) to which we may add , Can God make that to be that , which it is not ? All know the Bread is not Flesh , but really Bread after Consecration . Arg. If no people in the Christian world are born up and supported by a Scarlet coloured Beast , full of the names of Blasphemy , maintaining from him such blasphemous Opinions , than Rome Papal , or Church of Rome , then Rome Papal is Mystery Babylon : But there is no people in the Christian world that are born up by such a blasphemous Beast as the Church of Rome is ; Ergo Rome Papal as Mystery Babylon . XI . Mystery Babylon is not only said to sit upon a Scarlet coloured Beast , full of the names of Blasphemy , but also that she is adorned with great pomp and outward glory , Rev. 17. 4. And the Woman was arrayed in Purple and Scarlet , and decked with Gold and precious Stones , and Pearl , &c. Parallel . Rome Papal , or Church of Rome ▪ doth not only sit upon a Scarlet coloured Beast , &c. but she is also beautified and adorned with great pomp and external glory , beyond any people calling themselves a Church of Christ in all the Christian world : This is such a visible brand and mark upon this people , and well noted by all , that much we need not speak to it ; for all the world knows the Church of Rome delights in outward Gaudery , being a people whose Worship is filled not only with detestable Tradisions , and blasphemous Doctrines ; but also to please the carnal and sensitive Eye , she se● it off with rich and costly Pictures , curious● drawn , and other outward gallantry . ( 2. ) Loo● into the Patrimony of consecrated Saint there you shall find riches and honour , th● not durable riches and righteousness . ( 3. ) Loo● upon their Garbs and Vestments , and the● you shall find her Popes and Cardinals g●● stering in cloath of Gold , and adorned li● Emperors and splendid Princes ; nay , and are some of her Priests and Heads of Parti● What think you ( saith one of the Anti●● Fathers ) of this Man the Pope sitting on hi● in his Throne glistering in Purple and clo● of Gold — sitting in the Temple God , shewing out himself as if were a God ; her Priests are ado●● in such costly Habiliments , that for riches th● might become the highest Order of ● Jewish Priesthood . ( 4. ) Look on the Inst●ments and Mode of their Worship , and the you shall find rich Altars , and Candlesticks Gold , the Vessels for Oyl , and Po●s of P●sication , as if their Predecessors had been Solomon's Temple . ( 5. ) Look into 〈◊〉 Churches , and there you shall find great o● ward glory and bravery . ( 6. ) Enquire co●cerning her Revenues and vast Incomes , a● there you will find she out-does all Comm●nities in the World. Arg. If no people in the Christian World hath such riches , splendour , outward pomp and bravery in the maintenance and management of their Worship , as Rome Papal , or Church of Rome hath : Then Rome Papal , or Church of Rome , is this gaudy Harlot , or Mystery Babylon . But there is no People or Church in the Christian World , that hath such riches , splendour , outward pomp and bravery , in the maintenance and management of their Religious Worship , as the Church of Rome hath ; Ergo the Church of Rome is Mystery Babylon . XII . As Mystery Babylon is thus adorned with outward pomp , and external riches and glory ; so likewise another mark or character the Holy Ghost hath laid down of her is this , i. e. upon her fore-head a name is written , MYSTERY BABYLON THE GREAT , THE MOTHER OF HARLOTS , AND ABOMINATIONS OF THE EARTH . Mother of Harlots may refer in part to external Whoredoms , but chiefly 't is to be taken in a mystical sense , i. e. she breeds and brings forth Spiritual Harlots ; viz. unclean Communities . Parallel . That this Character meets directly in the Church of Rome , is very clear , upon her forehead denotes ( as our late worthy Annotators observe ) the open guilt ●nd impudence of this Spiritual Harlot Mystery Babylon , that is , there is a Mystery in what follows in her name — the Great , not to be understood of the Chaldean Babylon , but of a City or Policy under the Gospel , as cap. 11. 8. she is called Spiritual Sodom and Egypt ; so in a spiritual or mystical sense she is called Babylon , because a City like to Babylon for Idolatry and Persecution of God's Israel . Not a meer Harlot , but one that breed ▪ up Harlots , and nourishes Idolatry , communicating it to others ; and this is the true name of Rome instead of Mother Church ▪ 1. Here is a name written in capital Letters , and written upon her fore-head , so as to be read of all , i. e. there is no way to hide o● cover her Whoredoms , or to defend or deliver her self from being the Mother of Harlots ▪ if this were not to be seen and read by all inlightened Christians and Professors , it would not not so much concern us ; for if the Book of the Revelations were not written for the Christian World , it leaves us at an uncertainty ; nor are we in a capacity to make a Judgment in this great case , who this great Who●● is . 2. Nay , and if this Babylon were a small and private People and Community of Christians ( or such who pretend themselves so to be ) she could not be called Great Babylon ▪ and Mother of Harlots , and Abominations of the Earth . But Rome is a great People , a great Whore , or false Church ; and her detestable Spiritual Adultery appears obvious to the whole World ; nay , her Images and Idolatry causes both Jews and Turks the more to hate and abhor that Christian Religion which she professeth , ( as it has been manifestly made known by many worthy Writers . ) 3. And for Mystery , see what we have said in the first Chapter of this Treatise , wherein is opened that strange Mystery of the Romish Church . Is it not this Mystery Babylon that says she is the true Church , by pretending to Visibility , as one of the chief Evidences thereof ? and yet 't is positively said That the true Woman or Church of God was for the space of 1260 years in the Wilderness , Rev. 12. where she was hid all that time , or abode in an obscure condition . Is it not a Riddle and confus'd Mystery , that she being Queen Regent , riding upon the Beast in state , all along , and yet that very poor and distressed Woman , that fled into the Wilderness , and abides there in a suffering condition all the time of the Beasts Reign . Is not this a Riddle and strange Mystery ▪ that one pretending her self to be the only true Church of God , and Mother of Peace , Purity and Charity ; and yet notoriously known to be the breeder , bringer forth , and cherisher of Division , Falshood , most ▪ Bloody Butcheries , and Barbarous Cruelties and Murders . 4. She is called Babylon , or Babel , i. e. Confusion ; and doth not this agree to the Church of Rome ? doth she not openly shew her self to be the absolute Antitype of old Babel ? 1. In devising and setting up another way to Heaven ( than what God hath ordained and appointed ; viz. a Tower of their own raising ) not by Christ alone , but by the demerits of their own good works ; and you know what some of those works are that she calls meritorious , which is , to destroy and cut the Throats of such she calls Hereticks , i. e. godly Protestants : This is the way she ha● found out for the Salvation of her dear Children . 2. In plucking up , or endeavou●ing to rase out the true Worship of God , as old Caldea● Babylon did , and setting up Idolatry in the room of it . 3. The Church of Rome may well be called Babylon , in respect of her Doctrine ▪ Principles , and Modes of Worship , which i● such a jumble , strange mixture , and heap o● Human Inventions , that may well go fo● ●onfusion it self ( see our third mark ) in her orders , diversities , and long muster Roll of officers , that are so numerous , as well as un●criptural , that if mixture , and confusion be ●ny where , 't is to be found in this pretended Church , where you have Pope , Cardinals , Priests , and Arch-Priests , Bishops , Lord Bishops , and Arch-Bishops , Deans , and Arch●eacons , Suffragans , Patriarchs , Abbots , Friars , Monks , Nuns , Seminaries , Jesuits , followers of St. Francis , Jansenius , Augustine , Capu●hins , &c. and what not , this Romish Har●ot hath received some of her jolly Church ●relats , with their exorb●tant power from her heathenish Predecessors , Romu●us and Numa Pompilius who made Flamins , Arch-Flamins , and a Pon●ifex maxim●s , to sacrifice unto the Gods ; and some of her ceremonies she has taken from other Infidels , as the shaving of Priests Crowns like the Priests of Isis and Serapis in Egypt , nay for confusion and filthy abomination she has out-done Heathen Rome , for Numa , the King of the Antique Romans , forbad them to think that the ▪ Image of God had the shape of a man , or form of other living Creatures ; yet this mother of Idolatry alloweth the Image of God the Father , in form of an old Man , and Holy Ghost in form of a Dove , tho the holy Prophet , inveigh●ing against this detestable vanity , demandeth , To whom will ye liken God ? Or what similitud● will ye set up unto him ? — Yet this whoris● Church to these teachers of lies ( as one observes ) and counterfeits of God , to the shame of Christians , adoreth these Images , or rather the Devil in them , whose worship it is , and so fulfils that which is written of her , Rev. 9. 20. That men would not repent of the works of their hands , and of the worship of Devils , and Idols of Gold , and Silver , and Br●s● , and of Stone , and of Wood , which neither can see , neither ●ear , nor go . As she appeareth in all these things to be Mystery Babylon the great , and abomination of the Earth , so ( as worthy Mr. Ainsworth observeth ) in her Divine service , she has Babels very language , an unknown Tongue ; so is it an Idol wholly made ( as the Scripture speaketh ) according to her own understanding ; and is all the works of the crafts-men , the Prelates and Popes , the lovers of this great Whore who have patched together in their several ages the limbs of this deformed monster , the Mass and Canon thereof , a sacrifice for the sins of the quick and the dead ; with the Litany and Collects , An●hems and Responds , and in this Liturgy , God and his Angels , Apostles and Martyrs , and Confessors with he Saints , and she Saints ( and some , that had Satans sanctity , ) are wrapt up together , with a Stage-play like worship , with musical instruments to make them merry , as Nebuchadnezzar ; with melody celebrated the dedication of his Golden Image , which Portal , and Missal , these Artizans have framed , exceeding all superstitions , abominations , and confession , that ever were in the World , the meer device and forgery of their own Brains , by the help of the Devil , provoking God to Jealousie and Wrath , which suddenly she must pertake of without mixture . 4. Mother of Harlots . Hath not Papal Rome this very character upon her forehead ? It meets in none as in her , all Protestants of what denomination soever , utterly disallow of Fornication , Whoredom and Adultery , in persons of any Ranks whatsoever , maintaining constantly that Marriage is honourable in all : whereas the Church of Rome , 't is noto●iously known , gives publick toleration to ●bominable Whoredoms , and the most shame●ess and unatural Bestialities as ever were in the World , but this Epithet , Mother of Harlots , ●ay more properly refer to Spiritual Adultery , ●nd that the Church of Rome is a Mystical Mo●her is very plain and evident , for do not all her Children own her to be the Mother Church ? ●nd therefore 1. Protestants are exhorted to return into the bosom of their mother . 2. All polluted and national Churches in the European Kingdoms sprang from her , as the Churches of France , Spain , Portugal , &c. and do call her Mother . 3. All corruption in Doctrine and Discipline , were bred and brought forth by her , she is certainly the Mother of all these cursed titles , and errors following , viz. Universal , Supream , Infallible Head , Holy Father the Pope , his Holiness , in the abstract — our Lord God the Pope , unerring Church ▪ Priestly Absolution , selling Pardons , Indulgences , Dispensations , adoring the Crucifix , worshiping of Images , Anointing , and sprinkling of Holy-Water , the adoration of the Mass , nay and the adoring the Devils own Engine , i. e. the Cross or Gibbet whereon the Devils Emissaries killed or crucified the Lord of Life and Glory , for the curse of the Law was ▪ to be done away by ● cursed Death upon a tree , o● which whosoever was hanged ▪ the curse of God was upon him ; this death the innocent Lamb , Jesus Christ suffered f●● our sakes , at the hands of wicked Sinne● Pilate and the Jews , the Children of the D●vil ; who used all exquisite torments to mak● his death miserable , Crowning him wi●● Thorns , piercing his Hands , Feet , and Sides with Nails , and a Spear , hanging him on the Tree until he died . And this pretended Tree or Cross , Thorns , and Nails , with other counterfeits of them , this Mother of Harlots , teaches her Children to adore and honour , with as good Ground and Devotion ( as one observes ) as the Ophites or Serpentories , are said to honour the Serpent the Devils instrument , for to bring man to the knowledge of good and evil . And that all the World might take notice , that Rome is the City , where our Lord was crucified , this Mother of Harlots doth proclaim , that the Cross was that Altar , whereon the great Sacrifice Christ ▪ was offered : whereas the Scripture teacheth that the bodies of those Beasts whose blood was brought to make reconciliation in the holy place were burnt , without the Host , or Camp of Israel , and not on the Altar which stood before the door of the Tabernacle , according to which figure Jesus also , that he might sanctifie the people with his own blood , suffered without the Gate of Jerusalem , which was a reproach ; yet will these God-eaters , and crucifiers of our blessed Saviour ▪ make the cursed Cross , to be the Altar most holy , and so greater than Christ the sacrifice , as being that which sanctified him , for the Al●ar sanctified the offering . And hereupon they call the Cross blessed , and ascribe unto it worthiness to bear the Talent of the World , they account it among the most precious Reliques , and not only the whole , but every piece thereof ; they adore it , salute it , pray unto it , and trust therein for Salvation , crying , Hail , O Cross , our only hope , increase thou to the godly Righteousness , and unto sinners give pardon ; save thou the company gathered together in thy praises ; yea , the very sign of this Idol made in the Air , upon the forehead , or over any thing is Sacred and Ven●rable , and hath force to drive away Devils , and do many like feats : wherefore this abomination hath prevailed above other , and is like Beel●ebub Prince of the Devils , the Badg of the Beast , and Character of Mystery Babylon , Imprinted in Churches , Chappels , Altars , Houses and High ways , in Books , Writings , in Prayers , Sacraments , in Garments , Bodies and Souls of Men , both Quick and Dead ; nay , nothing is well hallowed without it , no Sacrament perfect without it . And this great honour hath the Cross , because the Devil , and his Instruments , Killed or Crucified our Saviour upon it ; so that a marvel it is , how Judas lips scaped honour , seeing he also was Satans instrument , to betray Christ with a kiss , wherefore this Spiritual Egypt , Pseudo Catholick Church , deserveth more to be branded by some Satyrist , for worshiping monsters , than the first Egypt , whose less impiety a Heathen Poet did deride . 4. As she is the Mother of Harlots , and Mother of all corrupt Doctrine and Detestable Errors , &c. So also is she Mother of all personal vices , and fleshly abominations , as horrid Oaths and Blasphemies , most astonishing perjury , and subtil equivocation , hypocrisies , uncleannesses , lying , subornations , secret poysonings , stabing , throat-cutings , adulteries , covenant-breaking , and what not ; are these things allowed amongst Protestants ? No certainly ; yet they are not only allowed by this Whore , but esteemed merito●ious , if it be done for the good , and promo●ion of Holy Church ; and for these things may she not rightly be called Mystery Babylon the great , the mother of Harlots , and Abominations of the Earth ? — Which I shall conclude with this Argument . Argu. If this name Mystery Babylon the great , the Mother of Harlots , and Abominations of the Earth , in all these respects we have noted , doth not so fully and fitly agree to any People as they do to Rome Papal or Church of Rome , then Rome Papal &c. is Mystery Babylon ; but this name Mystery Babylon , the great Mother of Harlots , and Abominations of the Earth , in all these respects noted , does not agree so fitly and fully to any people in the World as to the Church of Rome . Ergo Rome Papal or Church of Rome is Mystery Babylon . XIII . But further , to put it out of all doubt , who this Whore is , 't is said she was drunk with Blood ; this is another Mark and Character the Holy Ghost hath given to know her by . And I saw a Woman drunk with the Blood of the Saints , and the Blood of the Martyrs of Jesus , and I wondered with great admiration , Rev. 17. 6. Now if the Church of Rome be guilty here , or hath this black Mark and Character upon her , she is the unhappiest Church and People in all the World , and gives cause enough to Angels , as well as to the Apostles and Holy Men to wonder , i. e. to see a Woman pretending to be nobly descended , the Daughter of the great King of Heaven and Earth , the only chast Spouse of the Lamb , the Mother of all Peace , Holiness , and Innocency , not only defiled with all those foul and abominable errors , Idolatries , and detestable pollutions , but also guilty of so much Blood of Saints , and of the precious blood of the Martyrs of Jesus , and not only guilty of Blood , but also drunk with Blood , yea drunk with such Blood ; but that this the Church of Rome is guilty of nothing is more clear , which indeed gives cause to every good man in the World to abhor her . And that we may make this most evidently to appear , 1. Consider what it is to be drunk . 2. What things do necessarily contribute to it . 3. Shew what the true and proper signs of it are . 4. Whether such things can be fixed upon the Church of Rome . 1. To be drunk is to take in excessively any thing as disorders nature in its course and operations ; this we take to be a general definition of it , including the proper and metaphorical notions thereof . 2. Such things as necessarily contribute to it , are , ( 1. ) Great and vehement desire or thirst after it . ( 2. ) Plenty of the thing thirsted after . ( 3. ) The greedy taking their fill of it . 3. The signs of drunkenness , are ( 1. ) When the faculties are so disordered , that they will not submit to the best Reason that can be given them . ( 2. ) When they will abuse those whom they are most obliged to love and respect . ( 3. ) When they have cast off all considerations of their own , and others good , and for bear no mischief but what they are restrained from by force . ( 4. ) That these things are evident in the Church of Rome will appear , 1. Because she hath shed a Mass , a very great Mass of Blood of Saints , and of the Martyrs of Jesus ; who is able to account the numbers of them that she hath murthered in all parts of the Christian World , only upon the account of Religion , particularly in Bohemia , Germany , Poland , Lithuania , France , Spain , Italy , Portugal , Low Countrys , England , Scotland and Ireland ? 'T is enough to peirce an heart of Stone to hear of the barbarous crueltys and devilish inhumanities exercised for more than five hundred years upon the poor Waldenses and Albingenses , by the hands of this Bloody Whore or Romish Harlot , besides the wonderful numbers and multitudes of them , for according to the account I have met with in History , hundreds of Thousands , nay some millions of those Godly Christians were most unhumanely butchered by the bloody Papists , Children Born of her own Body , nay , in every street of this great City , the Blood of the Saints hath run down like a River ; were this not notoriously known to the whole World , I could give an account of the vast numbers slain in Bohemia , in France , and in Ireland , of late years , where there were not fewer than two hundred thousand souls sacrificed , to allay the thirst of this Bloudy Whore. So that it is out of dispute , she hath the first signs of a most filthy , shameless , drunken Strumpet , i. e. she has been excessive in drinking of innocent Blood ; and 2. Not only so , but she has drunk so much , that she is intoxicated , and disordered , that she would never submit to the best reason that could be given her , for she has been so mad , that none could disswade her from exercising her cruelties ( on the Bodies of the Saints , whose Blood she thirsted after ) in as unhumane a manner as incarnate Devils could devise ; as if to murther them was not sufficient , nor could it satisfie her , but she would have them die many deaths , as hanging by the Feet , by the Hands , by the middle on a Beam , by the Hair of the Head , on Tenters , pouring melted Lead on their Heads , Boiling in Caldrons , rosting alive , and burning alive . The poor Waldenses living in , and about the valleys of Piedmont , about the year 1560 were most cruelly and barbarously murthered ; to allay her excessive thirst , some were stript stark naked and whip'd to death with Rods of Iron , others drawn through the Streets and Burnt with fire brands , some thrown down an high Tower , and some cut in pieces with sharp Knives , fourscore persons had their Throats cut , as Butchers kill their Sheep , threescore Women were so cruelly rackt , that the Cords pierced their Arms and Legs to the Bones , and then being cast into Prison they all died except nine of them ; young Virgins were Ravished in a Barbarous manner until they died , Children were pull'd alive out of their Mothers Bellies , and the Breasts of many Women cut off , so that the Infants died of Famine ; and many other strange kind of tortures , for many years together multitudes of those Godly Waldenses indured . And the Albingenses who professed the same doctrine and principles , were all along in the like or worse sort and manner ( if possible ) butchered ; in the City of Bezier , there were , saith my author , threescore thousand persons slain , the Priests and Fryers going about the Streets in the mean time with Crosses and Banners , and singing , Te Deum Laudamus ; in the year 1655 in the Valley of Lucerna and other places , this bloody Strumpet thirsting still after the Blood of the Saints , and like a filthy drunken wretch caused an Edict to be put forth , that such who would not turn Papists within three days , must take what would follow , and indeed that was bad enough , as you may see in Sir Samuel Morelands History of that late Persecution , it began Jan. 25. 1655. upon which some Thousands of those poor Souls were forc't to fly for their lives in the depth of Snow , when all the Valleys were covered with Water , there being amongst them some Women with child , others newly delivered , some sick and diseased , Children crying and lamenting , Old Men and Women , some decre●it leaning on their Staves , all dragged or forc't over the Ice & Snow ▪ &c. with bitter tears , sighings , cries , and wringing of hands , beating of Breasts , mourning and complaining of the cruelties of those merciless Papists , but alas so drunk with Blood before , that they like brutes regarded none of their cries , no more than the bleating of Sheep ; but this is not all , no sooner that they were forc't from their ha●itations , but their houses were pillaged , rifled , and ransackt of all that was left , and this not sufficient neither , to satisfie their rage and cruel thirst , they fell upon them , putting them to all manner of unhumane and cruel deaths they could devise ; so that in a few days they destroyed near thirty thousand Souls in one place , they most cruelly tormented an hundred and fifty Women and Children , and afterwards chop'd off the Heads of some , and dash'd out the Brains of others , some had their Feet nail'd to Trees with their Heads downwards , one antient Woman they ript up alive , putting a sickle into her privy parts , and so slit up her Belly , after which they dragg'd her about , and at last cut off her Head ; other Women had their Breasts , Noses , Privities and Hands cut off , and so left miserably to perish ; Another they stab'd in the Soles of his Feet , then cut off his Privities and Fry'd them , giving them their comrades to eat as a delicate dish , then they seared his Wounds , with flaming Candles , cut off his Ears , and to●e off his Nails with burning Pincers , to make him renounce his Religion . and then ti'd one of his Legs to a Mule , ( being yet alive ) and drag'd him about the Streets , and after all this , they bound a Cord about his Head , and twisted it with a stick till his Eyes and Brains burst out , and then cast his Body into a River ; An Old Woman had her Hands and Nose cut off , and so was left alive , some had their Bodies cut all into pieces , and their limbs strowed in the high-ways , some had their flesh sliced from their Bones , & chop 't like minced meat ; little Infants were thrown down steep Rocks , whereby they were dash'd to pieces Some Children they tore limb from limb before their Parents faces , others they flead off their Skins alive , in another place they took eleven Protestants , and heating a Furnace they forc'● them to throw one another into it , till it came to the last , and him they threw in ; If these are not signs of one drunk with Blood , I know not what is . But time would fail me to tell you of all the cruel deaths , and sufferings of this poor people , for that it contains a great volume . In Bohemia , Poland , and Lithuania , the sufferings of the Lords Witnesses were as great , and their cruel usages as Bloody ; besides , in one or two of those places they began very early , about 977. where my Author says Godly Ministers , and other Pious , Holy , and Godly People suffered such Barbarities , and Inhumanities from this Harlot , that the Ears of a Christian cannot hear , nor his Tongue relate them , without the greatest abhorrency and indignation ; Some of them were Stoned to death , others hanged upon a Beam , with a soft fire made under them were Roasted to Death as well as Hanged , they Hanged one Minister up by the Privy Members being seventy years old , and burn'd his Books under him ; Another they laid on his back , ramming his mouth full of Gunpowder , set Fire to it and so blew his Head all to pieces . At a Town called Meldorp a Godly Minister was forc't out of his Bed , and to go some Miles on Foot in Frost and Snow , upon the Ice bare-footed and bare-legged , beating , cutting , and slashing him , and pricking him with their Halberts , andat last they cruelly roasted him to death ; They yoak'd some Ladies and Gentlewomen together like Beasts , and forc't them into Woods , where they were ravished and abused , and then had their Hair and Ears cut off and disfigured , they forc'● some poor Christians to eat their own Excrements , and if any refused so to do , they thr●● them down their Throats , till they were choaked , they cram'd the secret parts of several Women with Gun powder , and setting fire to it most barbarously tore their Bellies and Wombs thereby ; Others they hung up by the privy parts ; some they plained the faces off with Chisels ; others they made 〈◊〉 put on Boots filled with scalding Oil , and then roasted their legs over a fire ; Some men the● Gelt in the presents of their Wives and Children ; Some had Gags put into their Mouth and then put stinking Water and Piss down their Throats through a Tunnel , till the● Bellies swelled like a Tun , whereby they perished in a miserable manner ; They sawe off the Legs of some alive ; a Godly Minister they bound upon a Table , and placing a C● so that she scratcht his Guts out of his Belly with her Teeth and Claws , till he miserable died . In Lithuania 1643. this Whore thirsting still for more Protestant Blood , great slaughter was made without regard to Aged Sex ; here many had their Skins flead of whilst they were alive ; Others had their Hands and Feet cut off ; The Bowels of divers were also taken out alive ; Others having their Shin-Bones bored through , they poured melted Lead into the wounds of others , whom they had cut in the Head , and other parts of their Bodys ; Some had their Eyes pulled out , and multitudes were hanged in divers places , nay , and the poor Protestants accounted it a mercy and great favour , to be killed outright without any other torment . Should we come into France , and give an account of the horrid cruelties of this great Whore there , it would , if possible , exceed what you have heard , the Blood of ten thousand this cursed Strumpet has drunk off , ( as it were at one draught ) there , and not a jot more satisfied than she was before ; here they roasted young Children , ravishing Women and Maidens in such a shameless manner , and barbarously killing them afterwards , that 't is not fit to be spoken . A black smith had his Head laid on his own Anvil , and then his Brains beat out with Hammers , also a young Woman was forc't ( after they had ravished her ) to take hold of a Rapier , wherewith one of the Villains thrusting her Arm , made her kill her own dear husband , some Women with child were rip'd up , and divers buried alive . I migh come to the siege of Rochel , and tell you what misery some thousands suffered by famine ; some hundred thousands of poor Protestants , have been barbarously murthered by her means in France , and tho of late she hath not put many to death , yet they have exercised all manner of new invented ways to destroy their Souls , and the Souls of their Children too . I might also speak of the Spanish Inquisition and of the hellish torments thereof , as also of the crueltys of this Whore , exercised on the poor Heathen in America by the Spaniards , where they destroyed more than 20 millions of Souls , as appears by History besides , they put them to all manner of cruel deaths they could devise , but I am weary of relating these dismal stories ; besides , they are generally well known , together with the Massacre in Ireland where no less than the Blood of two hundred thousand persons could satisfie the Blood of this craving Locust , and sh'd in as barbarou● a manner as you have heard in other places . ● might also mention the Bloody Persecutio● here in England in the reign of Queen Mary● wherein many holy and gracious Prelates an● People were burned to Ashes , for witnessing to the Truths of Jesus Christ ; all which fully shews , that this second mark of drunkenness ▪ drunk with Blood of the Saints , and of the Martyrs of Jesus , meets in the Church of Rome . Thirdly , She has the other mark of drunkenness upon her also , i. e. she matters not who she abuses , and exercises her cruelties upon ; she has sometimes cut off her own dear Children , viz. Roman Catholicks , amongst such she calls Hereticks , as it happened at Bezier , and other places , crying out , Kill all both Catholicks and Hereticks , saying , the Lord knows who are his ; nay , she has made the Wife to kill her Husband , the Husband to murther the Wife , Children to destroy their own dear Parents , and Parents their Children , ●f these things do not shew she is drunk , drunk with Blood , what can ? From whence ● shall draw this argument and conclude . Arg. If there be no body of people or community of Christians in the World , who have been guilty of so much Blood , Blood of Saints ●nd good Men , even so as to be drunk with Blood , as the Church of Rome are ; Then ●he Church of Rome is Mystery Babylon . But there is no people or community of Christians , ●hat are so guilty , &c. as Rome Papal or Church of Rome is . Ergo the Church of Rome ● Mystery Babylon . XIV . Mystery Babylon hath one mark more whereby she may be known , i. e. She ● said to sit upon a Beast , that hath Seven Heads and Ten Horns , the Seven Heads ●●em to signify ( as the Angel opens it ) seven sorts of soveraign governments as well as hills ▪ read the Text , And here is the mind that hat● wisdom , the seven Heads are seven Mountains on which the Woman sitteth ; And there ar● seven Kings , five are fallen , one is and one ● not yet come , but when he is come , he ma● continue a short space ; And the Beast that w● and is not , even he is the eighth and of the seve● and goeth into perdition . Rev. 17. 9 , 10 , 11 ▪ Besides all that we have said , it we find n● Papal Rome here viz. having this characte● upon her , we will acquit her for ever , for t● city that is built upon seven Hills is Rome nay , you will find that all Authors do general assert that Rome is the only City in the Wor● that is founded on seven Hills , and fame for it by its old Poets ( as it is noted by ● late Annotators ) as Ovid , Virgil , Hora● Propertius ; The names of these Hills a● known , viz. Palatinus , Quirinalis , Ave●●nus , Celius , Veminalis , Esquilinus , Capit●nus ; But the seven Heads do not only ( as ● said before ) signify seven Hills or Mountai●● but also seven Kings , that is , seven sorts governments , which ruled or were to rule that City where the Beast reigned , that ca●ried this cursed Harlot ( the term Kings , Scripture signifying rulers , whether the government was in a single person , or more , ● Deut. 33. 5. ) Now that Rome hath had Sev● sorts of distinct soveraign governments in her , is so notoriously known that the Romanists can't deny it . ● . Kings ( Romulus being the first King , ) II. Consuls , III. Tribunes , IV. Decemvirs , V. Dictators , VI. Emperors that were Pagans . VII . Emperors that were Christians , five of these were fallen or gone off the stage before St. John received his Revelations , the Government of the Pagan Emperors was in being at that very time the seventh was to appear and to continue but a short spaco , viz. the Christian Emperors government ; For it cannot be the Papal power for that was not up in St. Johns time so not the sixth Head. And as the Papal power for that reason , could not be the sixth Head , so for a very good reason it could not be the 7th Government , because whensoever that appeared it was to continue but a short space ; which cannot intend the Papal power , but answereth to the Christian Empire , for that government did continue but a little while comparatively , but 't is evident the Papal power has continued longer , than any of the other sove●●ignties ▪ ▪ that wont before : and if the Papal power be not the sixth Head nor the seventh , then it must needs be the eighth , which is of the seventh and ●oes into perdition , ●…fe it can't be any power at all of the fourth 〈◊〉 Roman Monarchy ; But a power it is , yea , and a great power too of the fourth or Roman Monarchy ; And that which carrys the Whore , according to the express letter of the Text , and so acknowledged by the best of exposition , so that in the whole by the Woman , City , or Whore , that sitteth upon the seven Mountains , and where there hath been seven several sorts or forms of Government is meant Rome , there is no cause to doubt , for the great Sons of Rome themselves , as Baronius , Bellarmine , and many others do confess the same , but would defend their Mother from being Mystery Babylon , by putting it off to Rome-pagan , which we have clearly detected in the first chapter of this treatise ; And therefore do affirm that Rome Papal is neither the sixth no● seventh sort of government , but is the eighth and of the seventh . The Christian Emperon in an overheated zeal and bounty to the Roman Bishops , giving him the advantage by getting that power which through policy and pride he attained to in the end , & so he comes to be the last Beast or eighth Government , in which there is a secular and an Ecclesiastical power , joined together which makes up ● Beast , a blasphemous Beast ( who hath two Horns like a Lamb , which is this twofold power but a mouth like a Dragon ) and a Whore , a most devilish drunken and bloody Whore. &c. Arg. If Rome Papal or Church of Rome , be born up by a secular power which hath had seven soveraign governments in a City , seated upon seven Hills or Mountains , then Rome Papal or Church of Rome is Mystery Babylon the great Whore. But Rome Papal or Church of Rome , is born up by a secular power , which hath had seven soveraign governments in a City , seated upon seven Hills or Mountains . Ergo , Rome Papal , &c. is Mystery Babylon . XV. There is yet one mark or character more of Mystery Babylon ; i. e. she is said to be that City that reigned over the Kings of the Earth ; and the Woman that thou sawest is that City that reigns over the Kings of the Earth , Rev. 17 , 18. Now that Rome is such a City that since St. Johns time hath for several hundred of years , reigned over the Kings of the Earth is so evident none can deny , nay , and that Rome Papal hath governed a great part of Italy , her self owneth , ever since Constantine who gave it ( as she saith ) as a Patrimony to St. Peter , and that she hath governed or hath had her Kingdom over Germany , Poland , France , Spain , Portugal , England , Scotland and Ireland , &c. is clear so that their Kings have been governed by her , whom she would they killed , and whom she would they saved alive , whom she willed they worshiped , and so became guilty of drinking the Wine of her fornication ; whom she willed they set up , and whom she willed they pulled down , when she willed they raised Arms , and when she willed they laid them down again ; what shall we say ? The Church of Rome hath had such power over the Kingdoms of Europe , th●● the power and wills of Princes have been controuled and over-ruled , when in any considerable case , they have gone contrary to the sense and interest of the Church , and to such a degree , as they have sometimes made th●● do penance , resign up their Crowns , and receive them again as an act of kindness , that he set them upon their Heads with his Foote such is the Pride and Grandeur of St. Peter Chair . See our first Chapter . If the Church of Rome is that People , Woman or Church , that above all others in the World , hath reigned over the Kings of the Earth , then Rome Papal is Mystery Babylon . But the Church of Rome is that People , Woman or Church , that reigns and hath reigned over the Kings of the Earth . Ergo Rome Papal or Church of Rome Mystery Babylon . CHAP. III. Proving that literal Babylon in Chaldea , was a Type or Figure of Rome Papal or the present Church of Rome , and that in many particulars . WE having shewed and clearly evinced by an induction of fifteen particulars , that Rome Papal is Mystery Babylon the great , the Mother of Harlots and Abominations of the Earth , she having all the marks or characters directly meeting in her , that are by the holy Ghost given of that great Whore ; we shall in the next place briefly consider , how the acts and progress of the Romish Church , do most fitly and fully comport with other Types , and Prophecies of her in the holy Scripture , and first with literal or Chaldean Babylon , from whence I find most writers conclude , she had the name Babylon , given to her , in respect of the growth , acts and deeds of that old Babylonian Monarchy , which we shall now open and run the parallel in divers particulars as followeth . I. Literal Babylon had a great Head or King ever her , called a Head of Gold , also Lucifer or Son of the morning . So likewise Rome Papal hath a great Head or King over her , called the Universal Bishop , whose power is magnified above the powers of Emperors , and all Kings and Princes of the Earth . II. Literal Babylon had dominion over many Countreys or Provinces . In like manner Rome Papal hath had dominion over many Countries or Kingdoms , no less than the Territories or Jurisdictions of ten considerable Kingdoms , called ten Horns , ( ● we have shewed . ) III. Chaldean or Literal Babylon , fell under a four-fold circumstance , in respect of her Supream Head , viz. Nebuchadnezzar . ( 1. ) That he was , when in great Pride he insultingly said , Is not this great Babylon that I have built by the might of my power , and for the honour of my Majesty . ( 2. ) He was not , when by the Watchers , and the Holy Ones he was toss'd from his Throne , and made to eat Grass with Oxen till seven times past over him . ( 3. ) Yet he was , When his Reason , and the Hearts of his Nobles , and Glory returned to him again . ( 4. ) He went off finally , when God brought the Medes and Persians against his Successor , into whose hands the Kingdom was translated . Rome , or Mystery Babylon , is foretold by the Angel to fall under a four-fold circumstance also , in respect of the Beast that is said to carry the Whore , and make War with the Saints ; and the Beast which thou sawest was , is not , and yet is , and shall go into perdition , Rev. 17. 8. ( 1. ) He was of old in his Pagan state , triumphing in great glory and grandeur , but received a wound , yea a deadly wound in one of his Heads , viz. in his sixth Head ( which was the Pagan power ) in Constantine's time , and so he was not . The Christian Emperors having the Government of the Roman Monarch ; and to the same purpose speak our late Annotators on the 13 chap. of Rev. v. 3. and chap. 17. 8. It must , saith he , be the sixth Head , viz. the Pagan Emperors who had that mortal wound , and that wound was the Conquering the Pagan Emperors , and the abolishing of Paganism and Idolatry , and putting an end or stop to Persecution , which was done by the seventh Government , viz. the Christian Emperors , He yet is , i. e. his wound was healed by the rising of the eighth Government which was of the seventh , who appeared in a new dress , viz. a beast with two horns like a lamb but spake like a dragon , which was the Antichristian power or Papal Rome , and more particularly the Pope ; time ( the best opener of these great Mysteries ) has fully discovered these things to 〈◊〉 . ( 4. ) He shall go into perdition , i. e. be utterly destroyed by the bright appearance of the Lord Jesus , and be cast at last into the botomless Pit after the 42 Months are expired ; so that in these four respects Chaldean Babylon , it appears , was a lively Type or Figure of Papal Rome , who from hence also shews her self to be Mystery Babylon . IV. The Chaldean Kingdom or Literal Babylon Invaded Judea , Besieged and took Jerusalem , and trampled it under foot , &c. Even so in like manner the last Beast , the Pope and Papal power hath Invaded the City of the living God , or true Gospel Church , taking away all her sacred Rights , Laws and Priviledges , and not only Besieg'd her , closely Block'd her up , but trampled under foot the Holy City for a long space of time , Rev. 11. ● . V. Chaldean or Literal Babylon , was a mo● lofty , proud and imperious people called the Lady of Kingdoms , and the glory and beauty ● Excellency , for which God doth severely threaten her , Isa. 13. 19. Behold I am against thee , O thou most proud , saith ● Lord God of Hosts , &c. Isa. 50. 31. So in like manner Rome who is Myster Babylon , notwithstanding her horrid crime and most amazing wickednesses , is a v●● proud and imperious people , exceeding all ● the Christian World , saying in her Heart , sit a Queen , am no Widow , shall see no sorrow ; for which haughtiness and pride the Lord will suddenly remember her with Judgments and sore severity , he being now risen up to make Inquisition for Blood , and to avenge upon her the injury done to Sion , Rev. 18. 7. How much she hath glorified her self and lived deliciously , so much torment and sorrow give her . VI. Chaldean or Literal Babylon set up Images , and had Idols of Silver and Gold , Wood and Stone , to which they bowed and worshipped , which were also representations of the Gods and Saints whom they adored , to wit , of Bel ( which was Jupiter ) and Nebo and Succoth berioth , and the like , and such who would not bow down to her Images , she threatned to cast into the Fire , into the burning fiery Furnace , Jer. 5. 30. Jer. 10. 3 ▪ - 9. Isa. 46. 1. Dan. 3. 6. Rome in this shews her self to be her Antitype very plainly , for hath she not ordained to her self Temples , Images of Christ and the Virgin Mary , and other Saints , nay ; and not only these but the Crucifix , but especially the great Idol of the Mass ? so that whosoever will not own that most ridiculous Idolatry of a piece of Bread consecrated by the foul Mouth and unhallowed Hands of their cursed Priests , to be their God and Saviour , must be burned at a Stake , these Idols they tell us ought to have due honour given to them , because the honour which is given to them is referred to the Prototype whom they do represent , and these abominations she kisseth , as Idolaters of old were wont to kiss the Calves ; lighteth Tapers before them as the Literal Babyloniam did Candles before their Images , &c. VII . Literal Babylon or Chaldea were not only a people of great Pomp , Pride and Covetousness , but had also great Riches and Treasures . O thou that dwellest upon many waters , abundant in treasures , thine end is ●ome , the end of thy Covetousness , Jer. 50. 37. 51. 13. So in like manner Papal Rome is not only ● people puft up with pride and vain-glory , but as 't is said of Mystery Babylon she is very rich , being arrayed with Purple , Scarlet , Gold , Pearl and precious Stones . But she sits also upon many waters ; to wit , People , Multitudes , Nations and Tongues . But is very covetous as well as proud , and full of treasures , for besides the gifts she boasts were first given to her in the time of Constantine the Great , she hath made a prey upon the Nations thro' her fearful covetousness , and not only a prey upon Nations and Kingdoms , but a spoil upon Saints and Holy Martyrs , and hath had the Gifts of Kings , and vast Revenues setled upon her Orders and Clergy ; nay , and she has peeled the people by selling Pardons and Indulgences , and raising Peter-pence , besides vast sums for praying poor Souls out of the scorching flames of Purgatory ; nay , so horrid covetous is she , that she is not willing any should go to Heaven without great Gifts of Money to Holy Church ; besides , much Money comes in by tolerating Whores and Whoredoms , ( which thing is notoriously known to be done in many Cities of the Popedom ) by which slights she is grown-so exceeding rich and full of treasure , that she can afford a Golden Cup to present her intoxicating Wine in , to be cloth'd ( as we said before ) with Scarlet , deck'd with Gold , Pearl and precious Stones ; yea , she maketh the Merchants of the Earth rich who Trade with her , she doth indeed as fully answer to the Type in this , as Lam. 1. 10. stretching forth her hand upon all the pleasant things of those Countries and Kingdoms where she hath sate as a Queen . VIII . Literal Babylon made the worst of men among the Nations and Provinces , chief Officers and Rulers , those that were rais'd to Preferment were Enemies to Gods people , and to his ways of worship — Her Adversaries prosper ( that is , the Adversaries of Sion ) and are the chief , &c. This Character hath Rome Papal upon her , for she hath all along made base and vil● men Rulers and Chief among the people , not suffering any men to bear Office in Kingdom , Cities or Corporations , but such vile time-serving Persons that would Sacrifice all Justice ▪ Right and Honesty to her cursed Will and unsatisfied Lust , no nor indeed have so much as a Vote , to chuse Persons to bear Rule i● Government , nor comfortably to buy nor ●ell unless they would relinquish all Goodness and Religion , and receive the Mark of the Beast in their Foreheads or right Hands , viz. publickly to profess , or privately subscribe to ●ud Injunctions and Commands of the Beast , the against their Consciences , and inconsiste● with their Religion . Who can be Cardina● unless they do own the Pope ? Who can b● Kings without being in danger of being deposed or poysoned that subscribe not to the S●● of Rome ? Who can sit safe as Governo● over Cities , &c. where she sits as Queen Regent , without truckling under that Yoak o● Subjection which she puts on the Necks of all her Vassals ; nay , Pope Martin the Fifth i● his Bull added to the Council of Constance ( ●● Pareus tells us ) Prohibits all Roman Catholicks to suffer any Hereticks to have any dwellings in their Countries , or to make any Bargains , or use any Trades , or to perform to them any Civil Offices , which makes good th●● word , Rev. 13. 16 , 17. IX . Chaldea or Literal Babylon made the ways of Sion to mourn , hindred men to come to her Solemn Assemblies , made her Ministers to sigh , defiled the godly Women , and ravished the Virgins in the Streets of Jerusalem , and burned down the Houses and Dwelling-places of Gods people , starving and famishing of them , and miserably destroyed them by several cruel deaths , hanging their Princes by the Hands , and caused the Faces of their Elders not to be honoured , &c. Rome Papal , or the Romish Church , in all these things hath exceedingly out-done Literal Babylon , that so she might make it appear she is her direct Antitype , and that they were but her Fore-runners in these respects , for this Mystical Babylon hath with a witness made the ways of Sion to mourn for these twelve hundred years , hindring all she could in every Kingdom from coming to their Solemn Assemblies , driving them into corners , frightning and dispersing their Auditors by Fines , Imprisonments , Banishments , and other cruel Usages ; pulling down their Churches and publick Meeting-places , causing her faithful Ministers to sigh , and Pastors to mourn , because they might not Preach to their poor afflicted Flocks , and the people grieve , because they could not hear the pleasant voice of their Pastors by reason of violence , &c. She hath also been guilty of that most horrid cruelty of forcing both Ministers and people from their dwellings , labouring to starve or famish both their Bodies and Souls too , and not contented to burn their Bodies to ashes , but has oft-times burn'd their Houses , Towns and Cities , as Germany hath wofully experienced , and England also , witness the burning of the famous City of London , Southwark , and its adjacent places ; who knows how many Fires she hath kindled in the space of twenty eight years last past in this Island ? And then for ravishing godly women and chast Virgins in a beastly manner , she hath imitated old Babylon , nay , far exceeded her , that she might shew to all she was her Antitype in these villanies . They have ravished Women before their Husbands Faces , Maidens before their Parents Faces , as you have heard , openly in the Streets in the sight of the Sun , and then imbruing their barbarous Hands in their Blood , as divers Histories do declare . X. There is one thing more in Chaldean Babylon in respect of her ruin , which I think not amiss here to add , viz. We find God by the Prophet speaks of her sudden destruction , Jer. 51. 8. Babylon is suddenly fallen , and that also she shall be destroyed by an Army out of the North Countreys , For lo I will raise and cause to come up against Babylon an Assembly of great Nations from the North Countrey , and they shall set themselves in array against her , from thence she shall be taken , &c. Jer. 50. 9. From hence we may conclude as some , to judge that those people who shall be the Instruments in the Hand of God to destroy Mystery Babylon shall be the people in these Northern Countreys , as Brandenburgh , Sweedland , Denmark , the United Provinces ; together with England , Scotland and Ireland ; and it may be hoped the people of these Nations and Kingdoms , ( some of which were always accounted as Horns of the Beasts ) do already begin to hate her , and are preparing War against her , and that from hence her ruin shall suddenly come ; and it may be a just and righteous thing with God thus to order the matter , since she hath such an Implacable hatred of these Northern parts , because of that which she calls the Northern Heresie , and hath of late without all doubt , designed and secretly resolved utterly to destroy these Protestant Countries , and to make these Kingdoms and States desolate , but God hath , and will put it into their Hearts to agree and fulfil his will , i. e. Hate the Where , and make her desolate , eat her Flesh , and burn her with Fire , Rev. 17. 16. and so avenge the righ●eous Blood she has publickly and secretly poured out like water ; nay , I am very confident a very short time will make this thing to appear , and it shall as fully be made good in the Antitype as it was in Type , concerning the Medes , &c. Nor shall they do it alone , I mean the common people of these Countreys , with their heads and renowned Heroes , but Gods choice and beloved ones in these Nations shall joyn in with them , and so fulfil also what is said in Jer. 51. 20 , 21. Rev. 18. Thou art my Battle Ax , with thee will I break in pieces the Nations , and with thee will I destroy Kingdoms , &c. Come out of her my people , reward her as she hath rewarded you , double upon her , &c. XI . Chaldea or Literal Babylon , carried away into captivity Judea , and the Inhabitants of Jerusalem , or the Church and People of God , and there held them for the space of seventy years , a prefixt time by the Almighty , and when that set time was come to an end , the Lord brought them back , and caused Cyrus to make Proclamation f●● the rebuilding the Temple and Holy City Ezra 1. 1. 2. So likewise hath Papal Rom● captivated the true Israel and holy people ● God , and held them also under sore oppress● on and persecution , for the space of 126● years , a set time also prefixt by the Lord , a● when that time is expired , ( to which Peri● 't is hoped we are arrived ) the Israel of G● shall be delivered , and our captivity shall be returned , but as they gradually returned out of the Literal captivity , so shall the Lords people out of their Spiritual captivity ; and as it was said of them , When God brought back at first the captivity of Sion , they were as those who dreamed , Psal. 126. 1. So likewise are we at this very time , under this most amazing providence of God , who hath begun to deliver us from the cursed yoak of Mystery Babylon ; and now also you shall see , I doubt not , Liberty proclaimed ( as it were ) for the rebuilding of the holy Temple the second time , the work having been obstructed by those Sa●ballts and Tobiahs of our times , and the work shall go on in the hands of our renowned Zerubbabel , and that not so much by might nor by power , but by the Spirit of the Lord , Zech. 4. 6 , 7. and the great Mountain on the other side of the Flood shall become a plain . XII . Literal Babylon or the Chaldean Monarchy , was brought down not only suddenly , but with great vengeance which they could not avoid by all their craft , subtilty , nor strength , and also in such an hour as they little thought of , when Belshazzar was feasting with his Concubines , and drinking Wine in Bowls and Vessels , taken out of the Temple which was at Jerusalem , Dan. 3. 1 , 2 , 3. praising the Gods of Gold and Silver , of Brass , Iron , Wood and of Stone , doubtless they thought themselves very safe , and little dreamed of their sudden overthrow , till the han● writing came out of the Wall , — The sa●● night w●● Belshazzar the King and the Chaldeans slain , and Darius the Median took t●● Kingdom , &c. Dan. 3. 31. So in like manner shall Rome or Mystery Babylon , not only suddenly in one hour com● down , but with great vengeance , which s●● shall not be able to avoid , nor put off with 〈…〉 her craft , subtilty nor strength , but as a mil ▪ stone is cast into the Sea , so with violence sh●… the great City Babylon be thrown down , a●… shall be found no more at all , Rev. 18. 2●… and that too when she thinks her self safe an● secure , and seems to fear no danger , but sai● in her Heart , I sit a Queen , shall see no so●ro● nor know loss of Children , nor Widdow-hood 〈…〉 more . And somewhat like this sudden fall , can't but think we have seen of late , ( in 〈◊〉 ▪ pect of Babylons fall ) in England , ▪ the te●… part of that great City , and as suddenly 〈…〉 may hope it will come upon her in ot●… places in due time . CHAP. IV. Shewing that by the little Horn , Dan. 7. and vile person , Dan. 11 , is meant the Papal power of Rome , or the Pope , who is the supream Bishop thereof , all the marks and chief characters of the little Horn , meeting directly also in him as the head of the present Church of Rome . SOme will have this little Horn to be Antiochus Epiphanes , others Julius Caesar , others the Turks . I suppose Antiochus Epi●ha●es might be a type of this little Horn , for it could not , be Antiochus , because he rose up ●nder the Grec●an Monarchy , whereas this is ●●id directly to rise up under the fourth Mo●archy , or when the Roman Empire stood ●pon his last Legs . 〈…〉 For concerning this little Horn : read 〈…〉 Text Dan. 7. 7 , 8. After this I saw in ●he night Vision , and behold a fourth Beast , readful and terrible , &c ▪ v. 8. I considered ●●e Horns , and behold there came up among ●●em another little Horn , before whom there was three of the first Horns , pluckt up by the Roots , and behold in this Horn were Eyes , like the Eyes of Man , and a Mouth speaking great things . And so the Popes of Rome were kept under by the Emperors , who kept a strict Eye over them , curb'd their insolencies , and exorbitances , and at the first appearance nipping their aspiring projects in the very bud ; Sometimes deposing and banishing some proud Prelates , when they shewed at what they levelled their designs . But after the power of Rome , which before was in tire in one Emperor , fell into ten parts and divisions , which happened in or about the year of our Lord , 456 ▪ as Du Moulin , and the learned Mede shew 〈…〉 large , out of the Roman Histories , upon th●… division and Weakening of the Empire , th● Bishop of Rome took his Advantage to ma●● his advance , and rose up to regal power , enacting Laws , raising Taxes , and levying Souldiers ; By which means he struck in wit● partys , and encroached ▪ upon Italy , and the parts adjacent . 2. This power arising upon the weakening and division of the old ▪ State of the fourth Monarchy or Kingdom , is called a little Horn , because truely so at its first beginning Dan. 7. 8. And behold , there came up among them another little Horn &c. The Pap●● power , or Bishop of Rome , before this division , was but low and small , being confined to his Episcopal power over the Church , till by his Arts he had got up gradually to the Regal Seat , and power of the Temporal Sword , which he managed with so much Craft and Policy , that afterwards he enlarged his Dominions ; but is very rightfully in his Infancy stiled a little Prince , Power , or Horn , arising up amongst , or after the rest , which began presently after the death of Julian about the year 365 , in which time was a most fearful Earthquake , the like never known before , betokening the decay of the fourth Kingdom , in its Civil State or Power by a division or falling of Nations , who set themselves against the power of Rome , and harassed , wasted and destroyed the Provinces thereof for near forty five years together . See Mede lib. 3. pag. 659. 3. This little Horn , after his rise to Temporal Power , plucks up three of the ten Horns by the Roots , Dan. 7. 8. Before whom there were three of the first Horns plucked up by the Roots . The Papal Rome having gained the Temporal Sword , tho ▪ but a little Horn at his beginning ; did practise and prosper so , that betwixt the year 365 and the year 456 , or soon after , when Rome was sack'd by Gensericus , he gained such enlargments , that he came to possess about three parts of ten , of the former or old Roman dominions , according to the rule or measure of the Compass , as we find in Mr. Mede , Lib. 3. p. 658. and famous Du Moulin ubi supra , upon which three characters of the little Horn , we frame this short argument . If the Pope of Rome did rise to Temporal Power , upon the weakening of Caesarean Dominion ( which before did hinder him in his aspiring usurpation ) was but little in his first rise and appearance , did enlarge and grow to a possession of power , about a third part of the old Roman Dominion ; Then the Pope of Rome is the little Horn , the wicked power , and vile person s●… forth by the Prophet Daniel . But the an●●cedent is true . — Ergo , so is the consequent ▪ 4. This little Horn hath Eyes like the Eyes of a Man , &c. — The Pope of Rom● hath Eyes like the Eyes of a Man , i. e. the resemblance of a humane look , but a Heart lik● the Dragon , out of which foul mouth he utters presumptuous things . His predecesson had Eyes like a Leopard , a Bear , a Lion , 〈…〉 Dragon ; But his high Eyes like a Man , 〈…〉 which there are three things to be note● ( 1. ) He looks higher . ( 2. ) Sees further and ( 3. ) Is more enticing than those th●… went before him . ( 1. ) He looks higher that is , makes pretence of Prety , and desig●… for Heaven . ( 2. ) Sees further , that De ceit , Flattery and Policy , will do more than strength . ( 3. ) Is more inticing to Kings and People , than the Eyes of a Leopard , Lion , or Dragon , or the former powers in their Heathenish State. 5. This little Horn hath a Mouth speaking great or presumptuous things , above the rate of ordinary men . Dan. 7. 8. The Pope of Rome hath a Mouth speaking great or presumptuous things above the ordinary rate of men . This is evident in many respects , of which we shall give you but a few instances out of many . ( 1. ) That he is ( he says ) the highest Deputy of God , above all the Kings of the Earth . ( 2. ) That he is infallible and cannot err , which is an incommunicable attribute of the most high . ( 3. ) That he is universal Head and Bishop of the Catholick Church . ( 4. ) He assumes the attributes of his Holiness and holy Father ; such an oracle , that has right or power to give Laws to the World , to which all ought ●o subscribe and yield obedience , and none ●…ught to dispute ; greater and more loftily ●an no man speak , unless he will say , I am ●he supreme Being , and there is no God in Heaven or Earth above my self ; which would ●e so highly ridiculous that every Idiot would be able to detect it . 6. The little Horn had his looks more stout than his fellows , Dan. 7. 20. whose looks were ●ore stout , &c. The Pope of Rome has looks more stout than the Horns that have been contemporary with him ; which appears in three things . ( 1. ) In his terrible Bull● that he makes to roar and stare most dreadfully . ( 2. ) In his power and acts of deposing Princes . ( 3. ) In asserting himself to be Gods Vicegerent , against whom no person , upon any cause or pretence whatsoever , ought to lift up hand or tongue upon the penalty of a total ruine in this World , and an eternal ruin in the World to come . 7. The little Horn makes War with the Saints ▪ Dan. 7. 21. I beheld , and the same Horn made War with the Saints , and prevailed against them , and for a long time , even to the wearing out of the poor Saints of the most high ▪ v 25. The Pope of Rome hath made Wa● with the Saints , and prevailed against them , and that to their ruine , as to Liberty , Estate ▪ and even Life it self : as the true Witnesses of Christ have most sadly experienced in many Countrys , in divers by past ages , even for such a series of time , that may be properly called a wearing out of the Saints of the mo●… High. : for his cruelty ended not in a month or a year , but hath lasted for many hundred years : so that for length of time , number● of Countrys and multitudes of Persons , there is no Power that ever reigned , hath out-done or equalized this vile and bloudy Monster ; upon which we frame this Argument . If the Pope of Rome may be more fitly said to have Eyes like the Eyes of a Man , a Mouth speaking presumptuous things , and looks more stout than his fellows ; to have made War with the Saints , to have prevailed against them , and worn them out , more than any other power that ever yet reigned ; Then he is the little Horn , or vile person , under consideration . But the former is true . — Ergo , so is the latter . 8. The little Horn is diverse from the rest of the Horns ▪ Dan. 7. 24. And he shall be diverse from the first , and shall subdue three Kings . The Pope of Rome is diverse from the rest of the Potentates , in these four respects , ( 1. ) The manner of his rise , ( 2. ) His pretentions to power . ( 3. ) In his progress to his height of dignity . ( 4. ) In his management of the power he has usurped . ( 1. ) He was small or little in his rise , but an ordinary Bishop , before he came to be a Temporal Prince . ( 2. ) He pretends not to hold his Kingdom by Inheritance , or gift of the people , as other Kings do , but by a special and divine Patent . ( 3. ) In his progress to the height of his dignity , by leaving his fixed station , as pastor of a Church , and by Deceit , Treason , and Violation of all Laws , mounts the Throne of imperial grandure . ( 4. ) He rules by a supreme ecclesiastical power , as well as temporal ; pretends to the Keys of Heaven , as well as the Sword of Justice on Earth , shewing himself to be the Beast that hath two Horns like a Lamb , spoken of Rev. 13. 11. 9. This little Horn hath so many marks upon him , that they are too numerous to handle distinctly after our usual methods ; and therfore we shall put the remaining part into a General rank and conclude this subject . The Pope of Rome hath so many marks or characters upon him , that are too numerous to be handled distinctly in a little room ; and therefore we shall but touch upon them so far as they shew the Text made good , and form an Idea of truth in the minds of men . ( 1. ) He must change times and laws , ( 2. ) Continue a long a space of time . ( 3. ) He is a vile person . ( 4. ) Had not the honour he hath fairly given him , either by God or man , but gained it by flattery . ( 5. ) Removed the proceeding by the Arms of a flood . ( 6. ) He became strong by a small people . ( 7. ) He shall have power over the fattest places of the Provinces , and there scatter his Riches . ( 8. ) Such as do wickedly against Religion , he shall accept . ( 9 ) Under him the Saints fall by captivity and spoil , by sword and flame many days . ( 10. ) Shall do according to his own Will , not accounting himself tied to any Laws . ( 11. ) He shall exalt himself above every God , and speak marvellous things against the God of Gods. ( 12. ) Shall not regard the God of his ancestors , ( 13. ) Nor the desire of Wedlock . ( 14 ) Nor any God in a pious way . ( 15. ) Shall give honour to them that have armed forces . ( 16. ) Shall own a strange God with splendid Ceremonies , Dan. 11. 38. 1. The Pope of Rome hath changed times and laws in two respects . 1. He hath set up and pluckt down Kings , which is called a Changing of times and seasons , Dan. 2. 21. 2. He has made strange alterations of the Laws , Orders , and Institutions used in the Church , in respect of Officers , administrations of Sacraments , and celebration of days . 2. Hath continued above twelve hundred years . 3. He is as vile a person as any in the World , tolerates all kind of wickedness , by his Dispensations , Pardons , &c. 4. Had his exaltation neither by Inheritance , lawful conquest , nor rightful gift from rightful donators . 5. He had the help of Phocas , to kill the Emperor , Mauritius ; and by the help of Gothes and Vandals enlarged his power . 6. Became strong by a small People , having only a declining Church , and apostate Christians to assist him . 7. He hath power over Italy , which is reputed to be the Garden of Europe , &c. 8. He accepted , entertained , and encouraged the people of any nation , that would turn wicked , and sacrifice all Prety and Religion , to serve his Interest . 9. Under him the Saints have fallen , by flames , captivity , and spoil , many days . 10. He hath done according to his own will , and doth not look upon any Laws to be obligatory to him , either from God or men . 11. He ( the Pope ) hath exalted himself above every God , ( that is , such that are so accounted amongst men , or Gods on Earth ) by excommunicating , deposing , treading upon their Necks , and kicking off their Crowns ; by his Blasphemous Edicts and Injunctions he exalts himself above God himself , and his written Laws , &c , 12. He doth not regard the God of his Ancestors , either the Idols of the Emperors , or the God of the good Bishops that went before him ▪ 13. He hath been remote from the desire of Women in a lawful way , nay , and frights his Clergy from it too , who are made uncapable of Spiritual promotion , and censured as heinous transgressors , if married . 14. He hath not regarded in a pious way any God ; for tho' he doth name the true God often , and in words profess him , yet in works he doth defie him , and profane his holy name . 15. He gives honour to them who have armed Forces , and lends them assistance to carry on his black diabolical designs . 16. He hath owned a strange God ; a mark compleatly made up in the Mass , which is adored with splendid Ceremonies . 17. The people of the Saints , 't is said , shall take away his power to consume and destroy it , to the end ; i. e. the Lords people in their representatives , shall take away the Papal power , &c. and is it not done in part already here in England ? upon all we may frame this Argument . If all these characters meet no where so clear and evident as upon the Pope of Rome ; then the Pope of Rome is the little Horn , and vile person , set forth in the Book of Daniel . But all the aforesaid characters meet no where so clear and evident , as upon the Pope of Rome , &c. Therefore the Pope is that little Horn. CHAP. V. Shewing that the Prophecies of our Saviour in Mat. 13. 15. Also that of Paul , Acts 20. 29. and 1 Tim. 4. and 2 Thes. 2. 3. Concerning false Prophets and grievous Wolves , as also of the Man of Sin , may and ought to be applied to the Pope and Church of Rome . FIrst , The Lord Jesus foretold that Enemies should come in his name and deceive many , and that they should appear in Sheeps clothing , and under that Vizard hide their devouring Teeth ; see his words , Mat. 13. 15. Beware of false Prophets which come to you in Sheeps clothing , but inwardly are ravening Wolves ; that is , have a design to destroy . Now 't is most evident that the Popes of Rome , and their long Succession have thus ( especially at first appeared ) i e. in Sheeps clothing , covering their hellish designs under the name of Christ , Vicar of Christ , an Apostolical Bishop , &c. the true Church , holy Church , and Christian Religion , but with an intent hereby to deceive , for all their pretences of Jesus Christ's being the truth , Christ hath been but as a Vizard to hide their wolvish nature and devouring teeth , for whilst they under the notion of Christianity hide themselves , they have carried on most pernicious and destructive designs , and that in these three respects following ; viz. ( 1. ) If there have appeared any Kings or Queens in the Christian World , that have been piously inclined , they have forth with endeavoured to pervert them by their Diabolical Doctrine , oft destroying them with their holy Poyson . ( 2. ) If any Ministers , or Men of Parts and Piety have risen up to set forth Gods holy truth , and so bless the dark World with Gospel Light and Saving Doctrine , they have either choaked them with Gifts and Preferments , or affrighted them by dreadful fears , or by a ravenous thirsting after their Blood , and have most wickedly and treacherously destroyed their lives by cruel torments . ( 3. ) If collective Bodies of pious Congregations of Saints or good Men , have sprung forth in the World , they have followed them like Blood-hounds , and devouring Wolves , with Fire and Sword , fearful Massacres , Devastations , Murthers and Slaughters , till they have spoiled them , torn in pieces , and devoured them : Compleatly fulfilling the Prediction of Christ and that of the Apostle , Acts 20. 29 , 30. For I know this , that after my departure , shall grievous Wolves enter in amongst you , not sparing the flock : Also of your own selves shall men arise , speaking perverse things , to draw the Disciples after them ; who can this Prophecy so exactly agree to as the bloody Popes , who at first arose out of the Church , and acted the part of Wolves to purpose , as hath been hinted . II. 'T is also evident that all the marks of the Man of Sin spoken of by St. Paul , 2 Thes. 2. 3. do agree exactly to the Pope and the Romish Church . 1. As first he was to rise after there came a falling away from the Primitive Faith ; see his words , — That day shall not come except there come a falling away first , and that Ma● of Sin be revealed , &c. This cannot mean a particular falling away , ( as our worthy Writers have shewed ) but a general Apostacy of the Church , from the Holy and Apostolical Doctrine and Disciplin● of the Gospel , or such a falling away that should be obvious and visible to all ; that should not fall out in a corner , or among● a few private Christians , because 't is laid dow● as a general Rule , whereby the Saints in general might know and judge of the Revelation of Antichrist , or Man of Sin. And now 't is well known that there happened this falling away or general Apostacy three or four hundred years after Christ , out of which ( and soon after which falling away ) he Pope shewed himself to be this Man of Sin , nor did he arise till that Apostacy happened in the World. 2. Another mark he hath is this , — i. e. He shall exalt himself above all that is called God , &c. viz. Magistrates and Rulers , as Kings and Emperors , for these are called Gods ; I said , Ye are Gods , &c. There are Gods many , &c. This mark meets directly in the Pope or Popes of Rome , he exalts himself above all and every one of these who are called Gods. 1. He has assumed a Name above them . 2. greater power than they , in that he pretends to give them their Crowns , and not only so , but has power to excommunicate them , nay and depose and devest them of their Regal power as he pleases , and also in his disposing of Kingdoms , yea , making Emperors wait a● his Gate , hold his Stirrup , prostrate themselves to kiss his Toe , and then to tread upon their Necks as Alexander the Third did to Frederick Barbaross — And this is allowed and justified by the Doctors of the Romish Church . And Bellarm. de Rom. Pont. lib. 5. c. 8. give● ● as a reason why the Pope would not come to the Council of Nice , lest if the Emperor should come thither , he should attempt to sit above him , so that by these two words in the Text , the Apostle describes him , both in his Enmity and Pride , Opposition and Exaltation . For observe first , he assumeth to himself an higher power than those that are called Gods ; theirs is Humane , his is Divine ; their 's on the Bodies or Estates of Men , his over the Conscience ; their 's to the living , his to Mens Souls after death . 3. The Man of Sin , 't is said by the Apostle , shall also exalt himself above all that 's call'd God , or that is worshipped as God , sitting in the Temple of God , shewing himself to be God , verse 4. Even so the Pope makes himself like God , and as God , as the King of Babylon of old said , I will be like the most High , Isa. 14. 14. And as Gods place of residence of old was said to be in the Temple of Jerusalem , so he as God sitteth in the Temple of God , not in the Material Temple , but in the Spiritual Temple , i. e. the Church of God which is so called ; the Apostle speaks of him as a Bishop who had a Seat , and the Popish Writers give the Pope that , and such like Titles . Dominus Deus noster Papa , idem est Dominium Dei & Papa , tu es alter deus in terra . Council Later . Sess. 4. Thou art another God on Earth . And as God he maketh Laws to bind the Conscience , and dispenses with Laws both Natural and Moral , and pardons sins as he pleases , past , present , and to come , can deliver Souls out of Purgatory , and translate them to Heaven ; so that this Man of Sin is not to be looked for amongst the Turks , Pagans or Infidels , he sitteth in the Temple , the Church of God ; not that it can be the true Church , where he sitteth and acteth , but rather the Synagogue of Satan : But that which he calleth so , and which bears that name , and also was really so before the falling away , when he first got up . He also exalteth himself above God , when he makes the Scriptures to derive their Authority more from the Popes Canonizing than God himself , and without it no Man is bound to believe them , ●it . 2. 23. Again , if the Pope should err by commanding Vice , and forbidding Vertue , the Church is bound to believe Vice is good and Vertue to be evil , Bellarm. lib. 4. de summ . pont . c. 5. Besides he can forgive sins tho' the evil habits be not changed , what is all this then to make himself God , and to exalt himself above God ? &c. 4. The Man of Sin 't is said could not get up until that which then , i. e. in the Apostles days did let , was taken away . For the Mystery of iniquity doth already work , only he we now letteth , will lett until he be taken away , verse 7. which was the Heathen Emperon Government , or sixth Head of the Beast . This also shews the Pope to be the Man of Sin , for he rose to his glory and wicked grandeur not till the sixth Head or Pagan power was gone or taken out of the way , for tho' the Mystery of iniquity did work gradually , and corruptions crept into the Church early , yet did he not appear till after the Christian Emperors had made way for him ; hence he i● said to be an eighth , and of the seventh . III. There is another Prophesie concerning this cursed Antichristian state , it is i● 1 Tim. 4. 1 , 2 , 3. Now the Spirit speaked expresly that in the latter times some shall depart from the Faith , giving heed to seducing Spirit and Doctrine of Devils . No doubt but Rome is concerned in the place , for either by Doctrine of Devils are meant such Doctrines that are brought i● by the power and influence of the Devil or Devilish Doctrines , or else the Doctrine of Damons , the Apostle hereby signifying that is the latter times , that is , after the general Apostacy , the Man of Sin , or Papal Rome should bring in the Doctrine of the Pagans concerning Daemons , which were lookt upon by them to be an inferior sort of Gods , a kind ●● middle Beings between their highest Gods and Men , whose Office was to be Advocates or Mediators between Men and the highest Gods , because they judged it was not lawful for Men to come to the highest Gods immediately , and these they worshipped by Images . Even so the Papists or Mystery Babylon hath divos and divas , Saints of all sorts whom she hath Canonized , to be called upon in her publick Prayers , Altars and Feast days dedicated and kept unto their memory , and many other Honours , acknowledging them to be Mediators between God and Men , and unto these Daemons or petty Gods she makes her Prayers , and hath their Images , and to whom they do divine Homage like as did the Pagans of old . CHAP. VI. Shewing the Judgments of divers Eminent Men concerning the Death , Resurrection and Ascention of the Witnesses , and final downfal of Mystery Babylon ; and that in all probability it will be in this present Age : Together with an account of divers strange Prophesies relating thereto , some very Ancient , & c. HAving clearly demonstrated that the Church of Rome is that great Whore Mystery Babylon , It may not be amiss before we conclude this 〈◊〉 Treatise , to give you some account concerning her full and final overthrow , which hath been for ● long time the expectation of Gods people , and multitudes of Prayers have and still do go up to Heaven , for the accomplishment thereof ; and reason there is for it , considering what a Plague she hath been to the World and Church of God for so many hundred of years , and certainly God will at la●● hear that mighty cry of Prayer , and of innocen● Blood that continually is in his Ears , and since the Death , Resurrection and Ascention of the Witnesses ( if rightly understood ) gives such clear light as touching the fall of Babylon , we shall give you some brief hints concerning this important and weighty point . The Beast is to continue for the space of forty two Months , and the Witnesses are to Prophesie in Sackcloth for the space of 1260 days , which most Writers conclude to be one and the same term of time , and that by days is meant yea●● all generally conclude ; and the long continuance of the Beast and Papal power clearly shew , that to be the mind of Gods Spirit in those Mystical numbers Yet a late Worthy and Learned Writer hath said a great-deal to prove the forty two Months are to be reckoned by the Moon , and not by the Sun ; and if so , then as he shews the time of the Witnesses wearing Sackcloth is thirty eight years longer than the forty two months , but yet are to terminate together , he concluding the Witnesses put on their Sackcloth so many years before the beginning or Epoch of the forty two Months . See his Book intituled , The command of God to his people to come out if Babylon . Moreover he saith , the time , Epoch or beginning of the forty two Months must be fixed at the cessation of the seventh sort of Government , or Christian Emperors Reign , which , saith he , was in the year 475. and the whole time of the Beasts Reign and Tyranny being but forty two Months , which by the Moon he accounts to be just 1222 years , the period of which will be , saith he , in 1697. And this we will say , he hath doubtless fixed the Epoch or beginning of the Beasts Kingdom more fairly than many Writers before him have done , because all along where the Reign of one Head or Government ended the other begun , as 't is said , ( you know ) the King never dies . Take his own words , p. 25. Thus far the matter is determined according to the Prophesie ; i. e. Whenever the 7th King , asserted to be the Christian Emperors Government expir'd , viz. by a civil death , or the cessation of the Imperial Name and Power , immediately the eighth King according to the Prophesie must succeed , and bear up the Roman City in gratideur , and whoever hath born up that City in Supremacy , since that time , must be according to Prophesie that eighth King , i. e. the Beast . Now I appeal to all the World what year that was when the Western Imperial Name fell , and it is known in all History to be the year of our Lord 475. — For in the wonderful disposes of God , no one hath claim'd a Title of Empire from that City since that year , but the Pope . I do commend the ingenious Reader to the Book it self . Now if this be true or can be granted we are very near the final ruin of the Papistry , nay , and from divers other authors , most or all that I have met with , agree it will be in this very age ; Peter du Moulin a wise and renowned French Authour , in his book intituled the accomplishment of the Prophecy , saith , from the year 1689. Popery shall fall and go down , but all conclude that the tenth part of this great City falls first , and I doubt not but the providence of God hath brought us forth in the time of the accomplishment of that part of the Prophecy , for that great Brittain is that part of the great City , I see no cause to doubt , and that also the witnesses are risen , or arising , and will soon be upon their feet , is the thoughts of several worthy men , but I being limited to the number of Sheets cannot inlarge as I would do , therefore we shall 1. Briefly give you our understanding , who the t● witnesses are , in which we agree and accord with s●v●i● learned men . 2. What is meant by the slaying of the witnesses . 3. Also some probable conjectures concerning the ti●● when slain , as also of their Resurrection , standing 〈◊〉 their feet and ascention . 1. 'T is not unknown to the Judicious Reader what different sentiments there have been about who or what the two witnesses are , some thinking they are the Old and New Testament , others Magistracy and Ministry , others two sorts of Godly Churches , some have thought them to be Moses and Elias , who tho , along time since are glorified in Heaven , yet shall come again and be killed on Earth ( which is the most improbable of any of the other● yet the Papist writers and some others of late time● have asserted this . But we Judge by them are meant Gods faithf●● people , called two witnesses , because of the sma●ness of their number , who have born witness to the truths of Christ , all the time of Antichri●● reign , or else called two as comprehending both Ministers , ( who are more directly intended ) and people ; also they may be called two , ( as so●● think ) in respect of their twofold Testimony to 〈◊〉 true Gospel Ministry and Magistracy ; and this th●● conclude because called also two Candlesticks , & 〈…〉 alluding to those two Sons of Oyl , i. e. 〈…〉 and Zerubbabel ; 't is evident God calls his people especially his faithful Ministers his witnesses , Ye are 〈◊〉 witnesses , saith the Lord , Isa. 44. 8. and saith Christ , ●● shall be witnesses unto me , Act. ● . 8. and Act. 5. 32. We are his witnesses , &c. also called two , because two 〈◊〉 the number which God ordained , as sufficient to establish a Truth by ; as much as to say God hath ●ad sufficient witnesses to bear a testimony to his Word and Gospel , in every age against Antichrist , his abominable lies , usurpation and cursed Idolatry . 2. As touching the slaying of them , it must either intend a natural Death , or external slaying , or else ● civil death ; now I see no ground to conclude the former , because they were so killed all along whilst they Prophecied in sack-cloath , besides , friends nor enemies would not suffer their Dead Bodies , to lie ●●buried in the Street for the space of three years and half , for the best of expositors conclude generally , that is the time meant by three days and a half , therefore it must be a civil Death or slaying . This then I conclude to be intended , viz. near the end of the two and forty months , or 1260. years of their Prophecy the Beast who rose out of the bottomless Pit , shall make a new rally or attempt upon Gods faithful people , quite to extinguish or put ●n end to their testimony , and so far prevail as they shall be lookt upon as dead in Law , or be accounted as dead and lost people , in the eye of the Enemy , and in their own sight also , both in respect of the Ministry and Magistracy too . To this effect also Dr. Tho. Goodwin speaks , p. 154 , 155. This killing them considered as witnesses , not as men , that is , a taking away of all power from them , of prophecying as they were wont , a general silencing of Ministers , and deposing Magistrates and men of worth , that profess and uphold Religion , &c. putting them out from all places , &c. That the Popish party should again arrive to such ● in some one or more Kingdoms , that were formerly a Horn , or Horns of the Beast , or one ● the Streets of the great City ; nay , and prevail ● far , as to have great hopes to work the utter ● of Gods faithful people and witnesses , as to rejoy● and conclude the day will , nay is their own , ● that to such a degree that she viz. Mystery Babyl● shall say in her Heart , I sit a Queen , and shall see ● sorrow , nor know less of Children any more . This ● ing dead , saith the Dr. here of the witnesses , ● needs be taken metaphorically , and underst●●● of a civil death , and of a suppression of them , ● their cause , And as they are witnesses to be put do● and extinguished that they for a time remain● men dead laid forth by the Walls for dead , and ● men in whose Testimony , there is in appear●●● no likelyhood of a revival , their Enemies has ● now got such power over them ; this certai● made the great matter of their Enemies rejoyc● that as the Pharisees thought they had Christ 〈◊〉 enough , when they got him condemned and cr●cified , and had him in the grave : so these Enemies shall think they have the witnesses do● sure enough for ever ; so great , desperate , 〈◊〉 helpless in all view , will the suppression of 〈◊〉 witnesses be by their Enemies . And this is principally intended in their being said to lie 〈◊〉 And oppositely , the revival of them , and the cause , is set forth by a resurrection from the de● this great man hath given such an account of ● slaying and lying dead of the Witnesses that cann● I think , be gainsayed , and speaks ( tho' so ma● years ago ) as if he had lived to see what our E● have beheld actually accomplished in this Kingdom in a few years last past ; time is the only opener ● interpreter of these Mysteries ; was there ever s● ●n hour upon the Lords people since the beginning of the Reformation , as hath been in these five or six years last past , both here and in France ; if he is right , certainly we have seen the death of Gods witnesses ; ●nd with this doth a worthy , pious and learned friend ●gree in a late manuscript which is come to my ●and , and also in his said Papers he speaks of that ●treet in which they are said to lye as dead , and al●o of the Resurrection of them as already , tho' but ●ately come to pass , yet with that care and caution , that 't is left to the consideration of the wise and thinking Christian , for too great confidence in matters of this nature is not necessary . But because some are ready to object , saith he , that if the witnesses are already slain , and are rose in these nations , they think there would then be a far greater appearance of divine Glory , in order to the rescue and deliverance of Gods people in other parts of the World , as well as here , whereas we know that the generality of Christs witnesses elsewhere do yet remain under great Persecution , &c. In answer whereunto he saith it ought to be duely considered , that the death , and resurrection of the witnesses spoken of Rev. 11. must have of necessity a peculiar reference unto one of the Streets only of the great City , for so the Text expresly tells us , their dead bodies shall lye in the Street , ( or in that Street of the great City , ) v. 8. which ●eems plainly to point unto some one principal Street or part of the Roman Jurisdiction which must needs denote such a Street as where there shall be the greatest number of the most eminent and faithful witnesses of Christ , even are such who have born the clearest testimony against the suppersti●ions , and abominations of the Mystery of iniqui●y , and that have born the clearest testimony , concerning Christ and the Gospel , in the due exercise , and administration of the Kingly , Priestly , and Prophetical offices of the Lord Jesus , for a● reference hereunto it is that Christ values natio● and Kingdoms not in respect of their opulency , ● greatness , or vastness of dominions , but where there are the greatest numbers of his chosen Jewels ▪ this may serve to Answer clavis Apoc. in asserti● Germany to be this Street ; also our French Autho● concerning the Kingdom of France ; some one Street we see by the plain words of the text is designed ● the scene where this glorious Prophesie was to b● accomplished ; ( for the work must begin some where ; And what that Street should be , but th● Kingdom of Great Brittain we see no cause to doubt which all acknowledge to have been once , one ● the ten Horns of the Beast , and where also I thi● we may modestly affirm , there are the greatest number of Christs most enlightned & faithful Witnesses I will not determine , but I suppose there are f●● of Ingenuity , but have read and considered t● several convincing arguments , of Dr. Goodwin ● Rev. 11. wherein he doth assert , and I think ● clearly prove , that that prediction concerning t● death of the Witnesses and their Resurrection mu● of necessity be limited to one of the Streets of the great City , and cannot fairly be expounded as having any immediate reference unto any of the rest , so ● doth as clearly demonstrate that the English Juridiction , must of necessity be that street , which ● doth by comparing the arguments that are brough● by others to prove that France , Germany , or any other countrey under the Papal power should ● there intended with those that may justly be alledged to prove England is the spot where that prediction was to be accomplished . And now , saith he , if the witnesses are upon th●● feet , as I am strongly inclined to believe they are ; and am more and more confirmed in my notion in that respect , and that so as they shall never more be flung upon their backs , then I may confidently affirm that it will not be long ere they shall hear a great voice from Heaven , saying unto them , Come up hither ; And accordingly they shall ascend up into Heaven in a Cloud , their Enemies beholding them , in which ascent of theirs , they must be conformable to the resurrection and ascention of Christ himself . But whereas it is objected that if the witnesses are risen indeed , so as to be on their feet , in pursuance of that sacred prediction , Rev. 11. there must needs have been some more than ordinary appearance , of the presence of God in the midst of his people , or at the least in a greater degree thereof than as yet we see . Ans. I say no , it doth not therefore follow that it must be so : nor indeed it cann't rationally be expected till the time comes of their ascention , for this is an established rule with me , that there must and will be a signal proportion or resemblance , betwixt the Death , Resurrection and Ascention of Christs witnesses , and that of Christ himself . Now as to what concerneth the resurrection of our Saviour himself in his own person , thus we are told , that he shewed himself alive after his passion by many infallible proofs , being seen of his Disciples forty days , and speaking to them of the things pertaining to the Kingdom of God ; yet for ought as appears to us , he appeared unto them in all that time , but as he did before , there was no discovery of any signal Majesty , or visible glory , upon him , more than they had seen upon him before his Death and Suffering ; neither indeed was the Spirit come down upon them . And the reason is expresly rendred , because that Jesus was not yet glorified , neither could the glorification of Christ be expected till his ●…cention ; and consequently they could not look 〈…〉 the effusion of the Spirit till then — Wherefore , tho' it is true there is as yet no appearance of any signal glory upon Gods people , nor any considerable measure of the Holy Spirit th●● there was before , yet for as much as it is highly rational to conceive that there must be , and will be as clear resemblance or proportion ( as I said before ) betwixt what passed at the Resurrection of Christ and his Ascention , and that of the Witnesses ▪ from hence it plainly sollows , that we have 〈◊〉 just ground to expect that abundant effusion of the Spirit which God hath promised ( and we have been a waiting for ) till we see the Witnesses upon th●● Ascention-work . For as it is evident , that th●● will be a time of great confusion and desolation upon the Enemies of God , so it is as evident , and we may no less groundedly expect , but that it will be a time of great glory and refreshment unto God● people by the abundant pouring out of the Spir●● upon them , whereby Conversion work will swiftly go on and prosper , and the Gospel run and 〈◊〉 glorified ; to which let me add , why may we no● then expect such great light to break forth , or th● Spirit in such a manner to be given as to convict 〈◊〉 Gods Children who they are that are in the true● order of the Gospel ; so that all the Saints and Protestant Churches may be United into one Body an● Communion , according to that holy Primitive an● Apostolical pattern and purity . Then saith he , 〈◊〉 may justly conclude , that as it was promised of 〈◊〉 in the Type , it shall be much more in the Antityp● viz. That the glory of the latter House should exceed the glory of the former , which in the Ty●● was fulfilled by Christ's Personal presence ther● according to that promise , The desire of all N●ti●● 〈…〉 ; and I will fill this House with glory , saith 〈…〉 of Hosts , Hag. 2. 7. Now if the Personal 〈…〉 of Christ in that day and state of his Humi●… filled that latter House or material Temple 〈◊〉 glory , so that it exceeded the glory of the forther , we may after the same rule as justly conclude , that tho' the Spiritual or Gospel Temple in the first Edition of it in the Apostle's days was glorious through the abundant effusion of the Holy Spirit ; that the same Spiritual House in the second Edition thereof in the latter days , to be sure will not come short , but rather exceed in glory , &c. To which let us add the glorious Deliverance promised from outward Oppression and Persecution , which never quite ceased in the Primitive days , together with that glorious Union , they shall have that pure Language , and shall serve the Lord with one consent ; together with the great increase of the Church , bringing in both Jews and Gentiles into one Sheep-fold , but till the Ascention of the Witnesses comes to pass , these things cannot groundedly be expected . He also gives some hints concerning the time of the slaying of the Witnesses , as also of their Resurrection , which things he doth not presume positively to determine , but rather conjecturally expresseth himself ; the exact time he mentions I shall not relate , but you may conclude he fixes the slaying of them between the year 1680 and 1688. For since the ●ime that the pretended Protestant Plot was talk'd ●f , and as they said discovered , and several worthy Christians Executed , as the ever Renowned William Lord Russel , Sheriff Cornish , the Noble Earl 〈◊〉 Essex , Col. Sidney , and that godly Woman and Martyr Mrs. Ga●nt , &c. What a Flood of contempt , reproach , and what not , hath been ( as he ●●serves ) cast upon the whole of the true interest 〈◊〉 Christ in this Kingdom , with the barbarous slaughter of those worthy Christians and Witness●● in the West , together with that Storm of Persec●tion , which we have no ground to doubt was ●●●ried on by the Popish Enemy , and Emissaries of R●●● , together with the turning out of places of tru●● many good Protestants , and the taking away of Charters of Cities and Corporations , silencing worthy Ministers , &c. nay , striking at the root and whole constitution of the English Government , ●●thing being designed but the utter subversion of the Protestant Religion , things growing every day worse and worse , nothing appearing but the blackness of darkness , and that which was worst of all many of Gods witnesses seemed to be strangely despirited , whilest others truckl'd to the Enemi●● yoak , suffering Chapels to be erected for Popery and Cursed Mass Priests , and Jesuites ; and that to● in many of the chief of our Cities , nay , in famo●● London it self , and that in the very Heart of it . O●● state seeming desperate and hopeless in the view 〈◊〉 all at home and abroad , many good men basely misled , joining in with them unawares , in carry●● on the design of this Whore , in this her great 〈◊〉 last attempt , wherein she doubted not but to 〈◊〉 all the Hereticks under her Foot , and utterly to extirpate the Protestant Religion , such a death 〈◊〉 face of things never sure appeared , before this ho●● and power of darkness , and it was strangely pr●●ged , as many feared , by that lightening before 〈◊〉 in 1678. upon the discovery of the Popish 〈◊〉 when our hopes were raised by that great zeal 〈◊〉 our brave English Parliaments , against the Pa●● and Popish Religion , most thinking at that 〈◊〉 our morning light appeared to break forth , & the ●●●terness of death was over , but lo what a sudden ch●●● did we see ? how was our light turned into dark●● and our joy to sorrow and lamentation , and 〈◊〉 ●oy and triumph attended our Popish Enemies ? what ●ingings of Te deum at Rome , and in all Popish Countreys , and sending gifts one to another , for joy that these witnesses of Christ were overcome , and ●aid by the walls , and their testimony and spirits gone in this Kingdom , which was always a terror to the Popish Church , together with that wonderful success they had about the same time over the Protestants , & Turks in Hungary , that Kingdom being restored to her too ? these things made her doubtless to say ●n her Heart , I sit a Queen , &c. But as God foretold , the ●eople of the Nations , ( viz. ) the neighbouring Nations would not see nor indure to see the dead bodies ●f Gods witnesses , and people put into Graves , 〈◊〉 for their eyes were upon us , before they appeared ) for our help , and the fear of them doubtless ●●id prevent under God our Enemies , from attempting that which we may conclude they longed to be 〈◊〉 . The worthy Gentleman I mentioned before , ●ells us that he was so much the more strengthned in ●is opinion in respect of the death and resurrection of the witnesses from a threefold testimony . The first is that of Socrates , who in his Ecclesiastical History , affirmed that such things did appear in ●●ch a year ( which he mentioned ) that gave him ●●use to conclude there to begin the Epoch or beginning of the 1260 years of the witnesses prophesying in sackcloth , viz in the year 426 which brings ●●wn the said time of the slaying of the witnesses , ●●ft to the same year he speaks of , which if he was ●●ght , the witnesses must now be risen and upon ●●eir feet . The second was , Mr. William Alleine whose ●●count brings the great things down to the very ●●ne year . Third , Mr. Bright-man , he says , also affirms that about the self same year Antichrists Kingdom should expire . And our Author looking for these great revolutions just at that time , and now perceiving them ( to appearance ) come to pass , as he says , it may be easily supposed , could not but be filled with joy , besides intimates , he still continues in a hopefulness of expectation , that the present work will go on , & sol hope it is with us all , for that God who hath begun to work such a miraculous and blessed work w●●● perfect it , he that hath shewed us such things , w●●● yet shew us greater , and certainly the present work of God in this Nation , is the admiration of all the Nations round about , and strikes terror into the Hearts of all the Lords Enemies ; And in particular makes the French King to have other thoughts , th● he had a few months ago , and we hope his time 〈◊〉 at hand to drink of the cup of divine vengeance . Dr. Goodwin speaking , p. 172. of the resurrecti●● of the witnesses , saith , that whereas through a forced consent and yielding , the Popes power 〈◊〉 again been entertained by that tenth part of 〈◊〉 City for the killing the witnesses ; they now 〈◊〉 cast off that power , with a mighty commotion 〈◊〉 insurrection , and so proceed to ruin the oppo●●●● party unto the witnesses , who were the instruments of that former slaughter , of which p●●● the remnant unslain do , as men affrighted , g●● glory to God , and turn back again to embrace th● truth , and acknowledge God to be in these witnesses and in their cause . So that although this may and shall end in 〈◊〉 ruin of Rome , ( which is the highest effect of 〈◊〉 fifth Vial ) ( for this Resurrection and Ascen●●●● of the witnesses , are truly the preparation unto 〈◊〉 yet this other passage of the Earth quake , &c. 〈◊〉 here is said to be the same hour with their rising , is rather to be understood of the means , or thing making way unto that their Resurrection , so that this Insurrection , or rising of the people in the tenth part of the City , ( which is meant by the Earth quake ) is the preparation unto their resurrection , which ends in the ruin of Rome , the scope of the holy Ghost here , being to shew , what did properly and peculiarly concern the rising of the witnesses , as the means to it ; yet so as still this Earth-quake here , and fall of the tenth part of the City , are reducible unto that fifth Vial , as a degree unto it ; and so that fifth Vial may also be ultimately intended in this passage , recorded of the witnesses rising , as the preparation unto it ; thus in the interpretation of the Vials , I shewed that there may be many sprinklings of the same Vial , both long before it come to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & vigour , & also after ; all which are , notwithstanding , to be reduced unto that Vial of the kind whereof they are , or unto which they are either preparations or appendixes . 1. By the tenth part of the City , I understand as Mr. Brightman before me , some one tenth part of Europe , which as it all once belonged to the Jurisdiction of the City of Rome , ( and is in this book called ten Kingdoms ) so now again , upon the Gentiles , or Idolatrous Papists , their recovering the outward court shall now at last , more or less come under the Jurisdiction of that City , but especially , or at least this tenth part of it here intended , where most faithful witnesses shall be ●ound , and where most of them shall be triumphed over and slain , shall during these three years and a half , become a part of the City again ; and so is ●●lled a tenth part of the City ; City being put ●ere ( as it often is in this book ) for the extent of the jurisdiction of the City of Rome , which had these ten European Kingdoms by Charter allotted unto it , Chap. 17. and unto which these Kingdoms are a second time to agree , to give up their power in one of which ten , or in the tenth part of the whole , the witnesses shall first begin to rise ; and therein shall this Earth quake accompany their resurrection ; this tenth part of the City may perhaps be all one with that Street of the City , mentioned v. 8. 2. By the Earth-quake here which is said to be a great one , is meant , as still in this book it is , a great concussion or shaking , of States , Poli●ique , 〈◊〉 Ecclesiastical , for of either , or of both , it is used thus under the sixth seal , the great alteration wrought in the Roman Empire , when it turned from Heathenism to Christianity , brought abo●● by the power of Constantine , with the depo●●●● those Heathenish Emperors , Captains , and altering the face of the Empires Religion , is called 〈◊〉 Earth-quake , Chap. 6. so that the like mighty commotion , with an alteration of the face of things ( either civil or ecclesiastick ) shall fall out in a tenth part of the City , and shall accompany or usher 〈◊〉 this rising of the witnesses . 3. Now by , and through this Earth quakes falling thus out , in a tenth part of the City , this tenth part of it is so shaken that it falls ; that is , ceased to be a part of the City , or to belong unto its Jurisdiction any longer ; or , which is all one , falls of ( as we say ) from being of the number of those th●● give their power to the Beast , which if it prove 〈◊〉 be any of the Protestant States , that should yet again ( as was said ) embrace the Beasts power , and come under his Jurisdiction , or in order to 〈◊〉 bringing in again of the Popes power , should 〈◊〉 these witnesses , and so thereby become a part 〈◊〉 that City , and be reckoned pertaining unto its Jurisdiction ; yet now revolting from under the power of this City , and recoiling again through this Earth-quake , it may truly be said to fall ; namely , quâ Urbis pars est , as it is a part of the City which it before was , but now ceaseth to be , it now utterly renouncing either to belong to its Jurisdiction , or to be of its party any longer , and as Earthquakes are from inward motions in the bowels of the Earth , so this here may seem to rise from within that Kingdom it self , whether thro' the supream Magistrates beginning to hate the Whore , as the promise is , Chap. 17. or the peoples abominating the cruelty and contempt put upon the Witnesses and their cause ; their Consciences having been enlightned in the truth , while themselves were troden under as the outward Court , by these Gentiles , and so they come to shake off that Yoke , and the Witnesses having a Spirit of life now come into them , these take heart , and join with them and their cause : whether ( I say ) through the working of either , or both of these , I cannot determine , but I think through both ; for the ruin of the City ( unto which this is at least the preparation ) is to be effected , through Gods changing one of the ten Kings Hearts so to hate the Whore , as to eat her flesh , and burn her with fire . Chap. 17. And this voice speaking unto the witnesses out of Heaven , Mr. Mede conjectures to be that supream authority , with which the people also shall joyn : for an Earth-quake certainly notes out a commotion in the people and nations . Thus far the Doctor . Now that which is said to be previous to the slaying of the Witnesses , is the War which the Beast would make against them when they were about finishing their Testimony in Sackcloath or in the end of the 1260. days or years , which plainly implys two things . First , That about that time ( as the Doctor intimates ) the Beast that rose out of the Bottomless Pi● , viz. the Papal power , would recover strength again in this Nation or that tenth part of the City called also a Street where the Witnesses should be ●●ain and lie dead . Secondly , Make War against them with all imaginable power , craft and policy that Hell could afford , endeavouring utterly to root out Gods faithful Witnesses or Protestant Interest ; now have not we seen these things which the Dr. hath upon this account writ ? is it not evident that things in England , have for many years last past been carryed on by the Papal Power , not only in the late Kings reign , but also before ? have not we seen a strange Spiritual War managed by Popish councils , Priests and Jesuits , and had they not very far prevailed ? Yea so far , as to the killing of Gods Witnesses , ( according to what the Dr. saith is meant thereby ) how much different hath the late times of trouble been to former days ? What a base compliance with the Antichristian party have we seen ? What a strange dispiriting of godly people , nay , and Ministers too ? Never sure such a civil death in every respect , hath been seen nor known before this hour . Now as to the witnesses standing on their Fee● , saith the Dr. p. 170. First , As men erect , and taking Heart , their cause being just , tho' before condemned . Secondly , As ready to defend it , and as men able and resolved now to confront their Enemies , which strikes a mighty dread into their guilty Consciences ; great fear fell upon them that saw them , their Hearts begin to sink and die , at the Witnesses first beginning to live , and have not we seen somewhat much like this ? what a strange Spirit do we see now , in all sorts of Protestants against the Whore or Antichristian party , both here and in Scotland also ? More especially , as touching the Ascention of the Witnesses , they shall hear a voice , Come up hither , it certainly signifies some more glorious Church State , and restoration of the Primitive Purity , that shall attend the Saints and Church of God , and when that comes to pass , may be such a measure of the spirit may be given , as to unite all Faithful and Godly Protestants into one Body and Communion , and then the Spouse or Church of God will come forth out of the Wilderness , as terrible as an Army with banners , Cant. 6. 4. CHAP. VII . Shewing the Judgment of divers Learned Me● upon the pouring out of the seven Vials , particularly Monsieur Jurieu a late French Writer ; as also Dr. Goodwin , Mr. Canne , &c. Proving that none of the seven Vials are yet poured out , and Monsieur Jurieu's Arguments answered , &c. Together with an answer to what he says of the slaying of the Witnesses , and that by the Street is not meant the Kingdom of France . THus I have given you a brief account of the Judgment and Opinion of divers Worthy and Learned Men concerning the ri●e and ruin of Antichrist and Mystery Babylon ; together with the Death ▪ Resurrection and Ascention of the two Witnesses , which is left to you to receive or reject according to your own conceptions and understandings , according to the Light and Knowledge God hath given you of these great Mysteries ; — There is one thing more I shall speak to , and a little further open , which is a matter of great Importance to understand , in order to the finding out the final overthrow of the Papal Power and ruin of Antichrist , which is that of the seven Vials , and last Plagues spoken of Rev. 16. It seems not a little strange to me , to see how exceedingly the learned and most renowned Expositors , differ about the time of the pouring out of the Vials , some concluding they are all already poured forth , others that there are only the first three poured out , and some others affirm there is not one of them as yet poured forth , but do believe they shall all be poured out under the seventh Trumpet , which contains the third wo , and will effect the utter overthrow of the Beasts Kingdom , and the setting up the Kingdom of Jesus Christ , we shall therefore give you some brief hints of what most of our late Interpreters have said , in respect of this matter ; & in order to the doing of this , it is not amiss to note unto you , the three several periods spoken of in the Book of the Revelations , which seems to me to be a Key to open most of those deep Mysteries contained in that wonderful Prophecy . First , The Seven Seals . Second , The Seven Trumpets . The Third , The Seven Vials or seven last Plagues . Expositors generally all agree that the six first Seals contained those Judgments of God , executed upon the Heathen or Pagan Emperours , which fell out and was wholly accomplished in the space of three hundred , or three hundred and ten years or thereabouts after Christ , and so ( as some conceive ) brought in the first Wo. The seventh Seal ( according to the late famous Peter Jurieu , a French Writer , and some others ) produced or brought in the Seven Trumpets , and brings the events even to the last Judgments , the first Trumpet not being sounded until the seventh Seal was opened , so that these Seven Seals , as he observes , are like six Branches , that shoot forth from the Body of a Tree , with a seventh great Branch , which it self became a great Arm , and shoots forth into seven other Branches ( which are the seven Trumpets ) . Secondly , The six first Trumpets contain the Judgments of God upon the World under the Arian Apostate Persecuters , and the bringing in the Antichristian state , i. e. the Beast or man of Sin , and Mystery Babylon , with the Mahometan Monarchy , together with the death or slaying of the Witnesses of Christ , which lasteth for a long series of time , at least as some conceive 1300 and odd years and compleats the second Wo. Thirdly , The seventh Trumpet , some wise and understanding men of late do conclude , produces the seven Vials and seven last plagues , which they do not think any of them as yet are poured forth , but will gradually effect the utter overthrow of the Papal Church containing the intire Judgments or wrath of God upon the Beast and Babylon , and therefore called the seven last Plagues , and so let in the Third Wo. Upon the Antichristian World , and brings in the glory of the latter day or Kingdom of Christ ; if this may be admitted , we may very well say that the Seven Seals contained in them the whole events of things from the time that St. John received his Revelation to the end of all Gods Mysteries there spoken of ; but then you must observe the rule we have noted , and this seems to me the clearest and best exposition , I can arrive to the knowledge of , who have laboured , according to that light and understanding God hath given me , to find out the Mysteries contained in this Book , for near 30 years last past , though I dare not be positive that none of the Vials are yet poured out knowing what has been said by our able expositers to the contrary ; some of which I shall here mention , and their arguments upon which they build their conceptions ; amongst those that say the three first Vials are poured forth , are these following . First , Mr. Joseph Mede , Dr. More , Du Moulin , Mr. Durham , De Launay , Dr. Goodwin and many others ; the first Vial , they say , was poured forth by the faithful Ministers of Christ , at the first reformation before Luthers time , and that grievous sore that fell upon the Antichristian state , was the discovery of the abominable Idolatry of the Romish Clergy ; together with that hatred of them , for their odious & impure lives . The Second Vial some of them affirm , was poured forth by the Preaching of Luther , and those worthy Witnesses of Christ in his days . The Third Vial was poured forth , according to their Judgments , by other worthy Ministers signified by the third Angel , who rose up in the Church after Luthers time , who in some things had more light ; and partly also by laws made against Popery in the days of Queen Elizabeth , &c. Mr. Mede and Dr. More seem to agree in this , as likewise do our late Annotators , read them on Rev. 16. The Fourth Vial , they , as well as Dr. Goodwin , seem to hint we are under , which is said to be poured forth upon the Sun , which the Dr. concludes p. 99. to mean either the Emperor , or King of Spain , or both , they being of the same house of Austria , Mr. Parkins long before hinted that by the Sun , did mean some Protestant Prince in Germany who should have some of this Vial poured forth upon him by the Popish party , but being provoked thereby afterwards he should rise again , and like the Sun scorch them with his heat , but the Dr. rather inclines to Mr. Mede and Dr. More . But to proceed , our late French Author Peter Jurieu , positively affirms that six of the Vials are already poured forth , and that we are under the seventh , which will effect the final ruin of the Papistry or Church of Rome , ( if I mistake him not ) one reason why he doth thus believe , is because the Vials signifie seven periods of time , which ought to be distinguisht one from another , 2 part p. 68 , 69. as the seven Seals and seven Trumpets did signify , seven periods , which succeeded one another ; and he concludes that the periods described by every Vial , are each of them more than one age , so that , saith he , if there is but two or three of them yet to be poured out , we shall have four or five hundred years to come , before Antichrists Kingdom comes to an end , which I do not find him to give any convincing demonstration to make appear , tho' I cannot but say he seems to be a person of good understanding in many respects , touching these great Mysteries , contained in the Book of the Apocalypse moreover he distinguishes between the Vials and Plagues , viz. saying the Vial signifies the Period of time , the Plague signifying the Judgment of God , which falls out during the Period , which if it be granted , yet why must every Period contain a 100 years , or at least ( as he intimates ) 50 years , or 70 ? the first Plague of the 7. he fixes to the 10 Century , in respect of the dismal corruption of the Popedom in that age , p. 79. the first Vial was poured out , saith he , upon the Earth , i. e. upon the whole Globe , for Earth contains both dry and moist ; the corruption of manners was spread over the Head and the Members , over the whole Papal seat , and all its subjects , but , saith he , the Second Vial is poured out only upon the Waters , the Sea and Rivers , i. e. upon the people of the Antichristian Empire , or upon the different Nations , Tribes and Languages , — the Waters of the Sea were turned into Blood , and every living Soul died . What more native and lively representation , saith he , could have been made of the rage of the Croisades ? In all Languages and in all sorts of stile , a Sea of Blood , Rivers of Blood , streams of Blood , signify a very great slaughter . Now the proper character of the Croisades is slaughter , Murther , which falls not upon the head of the Antichristian Empire , but upon the people , all was turned into Blood. Never was there such a prodigious effusion of Blood in the Sea , i. e. among the peoples , in the first Croisade , there died more than 2 Millions of men in 3 or 4 years ; 't is evident that God did lead these wretched creatures as it were to the shambles , that they should find the punishment of their crimes : he took so great a quantity of Blood , that he might cure the Ulcers of Christendom , for that he might purge it of that vast rabble , he permitted the Devil to inspire them , either with such sottish superstition , or an extravagant ambition , that they must go and deliver the Holy-land , or go and conquer Kingdoms in the East , this Plague lighted only on the Sea , not at all on the dry land , upon the subjects of the Popedom , not at all upon the Popes . On the contrary , the Popes Improve that evasion to greaten their power , to plunder whole Countreys , to make Generals of Armies , to act as soveraign Monarchs , and to lay a heavyer yoke upon Kings , whom they ordered to march , and sent them as their slaves into the East , and during their absence plundered their Kingdoms . We must not , saith he , imagine that all the Plagues laid down by St. John , must tend to the ruin of the See of Rome , or to the diminution of its power ; for some are to light upon the head of that Empire , to crush it , others upon the people to punish them , because they worship the Beast , the Plague of Blood and Slaughter is for the people . This Plague of Croisades , saith he , is divided into two Plagues , because of its long duration , for it lasted 200 years , from the end of the eleventh age , until the end of the thirteenth , this he Judges the time of the 2d . Vial and Plague . The third Vial or Plague , fell upon the Rivers or lesser Waters , which he fixes upon some particular nations , as of France under the conduct of St. Lewis . The fourth Vial poured out on the Sun , 't is known and confessed saith he , of all who know any thing of Prophecies , Dreams and Visions , that the Heavens , the Sun , the Constellations , and the Stars , are Emblems of Dignity and Grandeur on Earth , &c. The Sun does always signify the Soveraign , the Stars inferiors Magistrates , and so by the Sun under the 6th Seal , 't is always understood the fall of the Pagan Empire ; that the Antichristian Kingdom is treated of here saith he , is generally agreed to : therefore it cannot be doubted that the Sun is the Soveraign of this Kingdom . And he fixes upon the increase of Antichrists authority and power , in the thirteenth and fourteenth Centuries to be meant hereby , when the Sun by his excessive & scorching heat , i. e. the Pope by his usurpt authority tyrannized over Kings and Emperors , p. 89. deposing , and taking away their Crowns , &c. The fifth Vial and Plague poured on the feat of the Beast , he affirms with other Writers to mean the City of Rome ; and when was it that this Vial of Gods wrath fell upon the seat of the Beast , i. e. Rome ? it was , saith he , when Rome lost its Sun ( which is spoken of in the foregoing Plague ) i. e. the Pope , the Papal Court , that like a Gulf or Whirl-pool , drew to it all the riches of the Kingdoms of Europe . In the year 1305. Clement the V. left Rome to go to Avignon , the City that was Mistress of the World then became desolate , — when its Masters kept their seat at Avignon , p. 94. The sixth Vial and Plague he affirms are the Turks who pass over the Bosphorus and invade the Greek and Latin Empires ; at this I can't a little wonder , because most expositors conclude , and I think with good reason , that the rise and increase of the Turkish Monarchy began under the sixth Trumpet , and not only so , but because 't is said the Angel poured forth his Vial upon the great River Euphrates , and ( mark ) the Water thereof was dryed up , &c. which seems to intimate the decay and wasting of the Turkish power , and not the increase of it , but he would have us understand the Kings of the East , to mean the Turks , and not Euphrates , p. 200 , 201. the time that this Vial was a pouring forth , he says , was about 125 or 130 years , viz. from 1390. until 1526. by this he must believe the Battel of Arma-geddon is long since past , which he runs into a mystery by shewing that Arma-geddon signifies a cutting off by a Curse or Excommunication , which he applys to the Orders , Laws and false Oracles of the Popedom and the Antichristian head , — there is , saith he , 't is known , a Curse and a Arma-geddon at the end of every Canon . The seventh Vial and Plague he affirms was by the Preaching of Luther , and other reformers by which the Latin Church was divided into three parts , Papists , Lutherans and Reformed , I suppose he means the Calvinists ; the Voices , and Thunders , and Lightnings , that are said to be under the seventh Vial , mean , he says , the Voices of Preachers , who labour'd in the reforming the Church , page 217. The great City he affirms is the Antichristian Kingdom , and this City under the pouring forth of the seventh Vial , is said to be divided into three parts , this , he says , is exactly come to pass , i. e. one part remained with Antichrist , one part did separate from him , under the name of the Ausburge confession A third part did separate under the confession of those who are barely stiled the Reformed ; Sweden , Denmark , and a great part of Germany , make the second part , England , and the united Provinces , the reformed part of France , and part of Germany , make the third part ; these , saith he are the three grand parts , that divide the western Church which is the great City . Let this be attentively minded , saith he , for I affirm that this passage does as it were speak with a Tongue , & is able alone to convince , that our Systeme of the seven Plagues is most undoubted truth ; this division of the great City into three parts , so clearly points out the three communions of the Latin Church , that to deny it can proceed only from unreasonable passion , and opinionativeness . And if we have hit upon the truth in this point , we have done so in all ; for if this character of the seventh Plague is true , and is already accomplisht , all other Plagues are also accomplisht ; and if they are accomplished , I do boldly affirm they cannot be applied to any other effects than those to which we have applied them . He further shews that England cannot make a fourth part , because in doctrine she agrees with other reformed communions , in which she differs from the Lutherans , — p. 220. who refuse such communion , &c. Thus ( saith he ) in truth there are but three grand parts , into which the Latin Church is divided , i. e. Papists , Lutherans and Calvinists — and this division is not her utter ruin , but after she is thus divided , God will prepare to give her the last cup of his wrath which signifies , that the division of the Latin Church into three parts must continue until the compleat ruin of Popery . This is the seventh and last Vial-glass , which , thanks be to God , will in a little time be run out , now we have that we seek , namely , an evidence that the Antichristian Kingdom is near at an end . We need not longer wait for the accomplishment , either of all the 7 Plagues ( as some of our interpreters say ) or of some of the 7 Plagues as others say — it is done , all is accomplisht , we are at the end of the seventh period . First , That in the whole explication of this 16th . chapter , there is not the least forced application ; the Emblems which the Prophet makes use , do exactly resemble the events set down in History . Second , that in the Application of these seven Plagues unto the events , every thing does hang together , no part of this System contradicts another ; this being supposed , I do intreat them to consider , if chance may hit right in some points , but never does so in all , I say again , that we are at the end of the seventh period ; for it ought to be well observed , that there is not one Vial , which is distinct and separated from others , lasted 200 years , — this hath already lasted 170 years , it cannot last much longer , 't is true , the Papal authority whose beams so scorched men under the fourth Vial , lasted above 200 years , but this was because it was inlayed or jointed in those that preceded , and those that followed . And its particular strict period must be reckon'd to be only 108 years , which begun at the year 1270 , when the Croisades ended , and continued until the grand Schism , which happened in the year 1378. for then began the diminishing of the Papal Authority , and the darkning of the Kingdom of the Beast . The seventh Vial hath lasted already longer than any of the rest , and 't is probable , that it must last about 200 years , which none of the others hath done , but we shall see the reason of this , when we shew that this seventh Period , is it self divided into three Periods , i. e. the Harvest , the Vintage , and the time that is betwixt the Harvest and the Vintage , the Harvest is already past , the time betwixt is almost expired , and we are approaching to the Vintage , — p. 223 , 224. He then preceeds to explain what he understands by Harvest and Vintage ; which the ingenious reader may guess at , I thought good to cite thus much of this Author for their sakes , who have not his book , it being grown scarce , and also because he is so much cryed up ; and lastly because , what he speaks concerning the Vials seems new , nor shall I passover this mans sentiments about the Vials , without some modest reflections , tho' he seems to write with great confidence , in which he differs from most worthy men before him . — 1. It may be doubted whether he is in the right or no , in my Judgment , about the 7 Vials , because it appears to me very clear , that the Angels that are said to pour them out , are brought forth under the seventh Trumpet , to which I find some worthy men agree ; which if this be granted , he is mistaken . 2. Because the Angels that pour them forth , are said to come out of the Temple , clothed in Pure and White Linen , and have their Breasts girded with Golden Girdles , Rev. 15. 6. which signifies doubtless a more Perfect and Pure State of the Church than was in any of those centurys he mentioneth , when divers of those Vials , he says , were poured cut , for till near the time of the coming forth of the seventh Trumpet , the Saints and People of God are called Witnesses clothed in Sack-cloth , mourning as it were for the loss of the visibility , and glory of the Gospel Church state , according to the Apostolical constitution ; and are represented as a few or small number of scattered Christians , but under the latter part of the 6. Trumpet , the Tabernacle of the Testimony in Heaven was opened , Rev. 15. 4. signifying ( as I conceive ) the restoration of the Church to its former glory and purity in a great measure , and that the Witnesses had put off their Sack-cloth , being gloriously and differently clothed , which will not be perfected till the ascention of the Witnesses which will be about the beginning of the seventh Trumpet , for the text says , when that begins to be sounded the Kingdoms of this World become the Kingdom of our Lord and his Christ , Rev. 11. 15. 3. It should seem strange that all the Vials , ( that contain in them the whole of the seven last Plagues to the utter overthrow of the Beasts Kingdom , ) should be already poured out ( save the remaining part of the seventh ) and yet so little be done comparatively to the ruin of the Whore or Papistry , or that the 6. first Vials should be so long a time a pouring forth , and so little effected for the ruin of Antichrists Kingdom , and so much should be expected to be done in so short a time ( as this French Writer says ) by the remaining part of the seventh . 4. And why he should suppose if 2 or 3 of the Vials should not be yet poured out , that the Whore and Beasts Kingdom , must continue still at least 200 years , I know not , for if we should conclude with some worthy men , that none of the Vials should be poured forth to this day , yet why may not the ruin of the Papal Power , or end of the Beasts Kingdom be near , for tho' it be granted they may have their distinct Periods , yet they may be very short , since God positively intimates his Judgments , for the ruin and downfal of Babylon shall be swift and on a sudden , and as it were in one hour , which certainly signifies but a very short time ; besides , he strangely confounds and mixeth the Vials with some of the Trumpets which I can't see any ground to believe , considering the method God uses in this Book . — Moreover at the resurrection or at the ascention of the Witnesses , which finishes the second Wo , & brings the period of the 6. Trumpet , then the tenth part of the City falls & this is all of the fall and ruin of the great Whore or great City , we read of , till the seventh Trumpet begins ' to sound . And to conclude with this , I shall say with what our late Annotators intimate on Rev. 11. 15. it seems that the seven Seals , the seven Trumpets , and the seven Vials , are all mentioned , in the same form of Speech , and therefore the seven Vials are not to be divided , some to one Trumpet ▪ some to another . 2. Because the seventh Trumpet , & 7 Vials are one & the same thing , nothing being revealed under the seven Vials , which doth not belong to the seventh Trumpet ; they agree in their titles of Woes , in the nature of the Revelations , in their objects , both the one & in the other , declaring the ruin of Antichrist ; both of them are mentioned as the last Plagues to come upon the World before the last day . 3. All the Vials are of the same nature , declaring but the Judgments by which God setting up the Kingdom of Jesus Christ would ruin Antichrist , they differ in the degrees . 4. The seventh Trumpet cannot declare the ruin of Antichrist unless the seven Vials be poured out under it , for they shew the means by which he must be destroyed ; and so bring in the third Wo. 5. The seventh Trumpet sounded immediately upon the Slaying and Resurrection of the Witnesses , and contemporizeth with the whole course of their renewed liberty , and therefore the period by it must be before the fall of the Antichristian Kingdom , declared by the sixth Vial. 6. The seventh Trumpet sounded immediately after the expiration of the 1260 days , before the end of which , I see no ground to conclude any of the 7 Vials were to be poured out . Now those who think that divers of the Vials were poured out ( as he observes ) or shall be poured out before the sounding of the seventh Trumpet say , That the Beasts Kingdom beginning to fall under the sixth Trumpet , several of the Vials , declaring the degrees of his falling must belong to that ; in answer to which we say , it appeareth by all we have in this chap. Rev. 11. 15. that Antichrists Kingdom was in a great measure weakned under the sixth Trumpet , particularly from v. 11. to 13. And tho this we grant , yet they are but some previous preparations to the final ruin of Antichrist , during the period of the sixth Trumpet ; but the seven Vials signify the surther progress and perfection of his ruin , which falls under the seventh Trumpet ; this being premised we proceed with the Text ; It is , saith he , doubted whether these words , are become the Kingdom of the Lord and his Christ , v. 15 be to be understood as being actually so , or now beginning so to be ; those who make the sense that they now actually were so , must understand the time to be the last days , or near the coming of Christ , — but I rather take the words thus , i. e. are beginning to become the Kingdom of our Lord , or shall shortly be so ; and if none of the seven Vials are yet poured out , but do all belong to the seventh Trumpet , then when that begins to sound , the little Stone cut out of the Mountain without hands , spoken of by Daniel , shall begin to smite the Image upon its Feet , and Antichrist from that time shall reign no more , but gradually fall and be broken to pieces , and the Lords people take the Kingdom , and bear the only rule in the Earth but the beginning of this glorious Kingdom state will be small , and hardly discerned , as it is signified by the little Stone , and by other passages and places of Scripture . Just as I had writ this , I met with a book that Mr. Canne had wrote some years ago , in which he gives very great arguments to prove none of the Vials are as yet poured out , notwithstanding what our French Author has with much confidence asserted ; some of the reasons Mr. Canne gives to prove that none of the Vials are as yet poured out , I shall give you , being sorry I saw not the Book sooner , and that I am limited to a number of Sheets , else you should have had more of him ; his first reason is taken from what Mr. Tilling hast and divers other learned men affirm concerning Rev. 14. 1. viz. that they are Gentile Saints , who stand upon Mount Sion with the Lamb , and is to come to pass after the rising of Witnesses , this being so saith he , ( and that is indeed so , he further saith he could give many reasons ) then there is little reason to carry the beginning of the seven Vials any higher , for tho' it be the opinion of learned and godly men , that some of the Vials are poured out , yet so that they hold likewise that the 14440 have already stood with the Lamb on Mount Sion , and there is reason and weight in it , that where we ●●gin the time of the 14440. &c. that there we also take the beginning of the Vials . And the order of the matter seems to make this clear ; the Holy Ghost having chap. 14. spoken of the Harvest and Vintage , that is , what Sore Plagues the Lord brings ( first and last ) upon Babylon and the followers of the Beast , comes presently in ch . 15 , and 16. to shew how and by what means , the Earth shall be Reaped , and the Clusters gathered , and cast into the great Wine-Press of Gods wrath , namely , seven Angels shall come out of the Temple , having the seven last Plagues . — So then , to take the 14440. to be after the Witnesses are risen , and to begin the pouring forth of the Vials before they are risen , in my understanding , is very improper to the scope and drift of the Prophesy , and crosseth that excellent order which the Spirit seems to observe . 2. I do not conceive how the pouring out of the Plagues , and Vials full of divine wrath in any good sense , and according to Scripture use , may be applyed to , and understood of the Preaching of the glad tidings of the Gospel ; truly I think , that the publishing of the sweet and most precious Soul-saving truths of Jesus , all the time of the Beasts reign , even 42 months or 1260 years , is in another way , and by other words expressed , and not by the Vials full of wrath ; see Rev. 10. 9 , 10 , 11. and therefore by the Seven last Plagues filled up with the wrath of God , Rev. 15. 1. I understand real and proper Plagues , and not the preaching of the Gospel , either by Grosthead , Wickliff , Luther , Calvin , &c. but rather such temporal Plagues as shall be poured out upon wicked men for despising and persecuting the truth ; In her was found the Blood of the Prophets and Saints , Rev. 18. 24. It is not said that the effects of the Vials shall be wrath , or turn to wrath , for in the it is filled up the wrath of God. 3. Suppose it be granted there is a Vial of wrath poured out ( which to me sounds harshly ) and that Wickliff , Huss , Jeremy , Luther , &c. were the Angels , the question then is , who before them poured out their Vials upon the Earth ; for it is said these seven Angels had the 7 last Plagues , signifying , that there were Plagues before , altho for time , persons , matter , and manner of proceeding , and other circumstances , unlike . 4. I have ( saith he ) not seen any reason why so much time is allowed between the first and second Vials : Some allow 100 years , others 200 , and some more , namely , from the pouring out of the first Vial , to the beginning of the second , and to all the rest not half the time . If those Vials and last Plagues have an allusion to the Plagues of Egypt , ( as it is generally held ) then it is probable , when there is once a beginning , they will suddenly all be poured out . Some have observed from History in Exodus , that within the space of 30 days the ten Plagues fell upon the Egyptians ; now if ( in the Antitype ) we reckon a day for a year ( as it is often in Prophetical Types ) then the seven last Plagues will be finished in thirty years when begun ; neither is it to be doubted , but a short work will the Lord make upon the Earth , Rom. 9. 28. when those Vials begin to be poured out upon the Earth , wherefore is Babylon's fall set forth under the sign of a great Milstone cast into the Sea by a mighty Angel , not only to denote her irrecoverable desolation , but also what speedy and quick dispatch the Lord will make , when he calls his Angels out of the Temple , therefore shall her Plagues come upon her in one day , Rev. 18. 8. in one hour , v. 10 , 17 , 19. i● a moment , suddenly , Isa. 47. 11. why 〈◊〉 ought not to conclude her Plagues to intend ●ose 7 last Plagues all of them as well as some of them , I know not , I desire this may be considered , hinted it before when I had not seen this worthy writer , for this French Author makes Babylon a ●elling many hundred years , which must doubtless be a grand mistake , these Scriptures considered . He further confirms this reason and answers Objections , which I have not room to insert . 5. I cannot conceive , saith he how any of those Persons to whom the first , second and third Angels are ordinarily applied , do fairly or fitly parallel and agree with what the Scriptures hold forth ; certain it is , none of the Angels came out of the Temple , till John saw as it were a Sea of Glass mingled with Fire , and them that had gotten the Victory over the Beast , and over his Image , and over his Mark , and over the number of his Name , standing on the Sea of Glass , having the Harps of God ; and they sing the Song of Moses the Servant of God , and the Song of the Lamb , Rev. 15. 1 , 2. All this well agrees with the description of the 14440. Rev. 14. 1 , 2. But to carry these things to Grostead , Armachan , Wickliff , Luther , &c. if need were , I could shew by many reasons of the improbability of it ; for tho' many of Gods people formerly received not the Mark of the Beast , nor his Name , yet to say any of them during the 42 Months got the Victory over the Beast , or over his Image , and number of his Name , I cannot assent unto , neither do I think their Opinion is well bottomed who hold this Victory over the Beast , and singing the Song of Moses , and the Song of the Lamb to be before the rising of the Witnesses , which is the time of their prophesying in Sackcloth , and whilst the woman is in the wilderness . — 'T is strange indeed to think the witnesses wearing Sackcloth , or in a mourning condition , can be said to sing the Song of Moses , as having got Victory over their Enemies , and yet overcome by their Enemies for the Song of Moses , 't is well known to be that i● Exodus 15. Thou hast overcome the Horse and his R●der , &c. Again , ( saith he by way of question , p. 16. Why should the Song of Moses , Rev. 15 &c b● carried up to the times before the rising of the Witnesses and the new Song Rev. 14. 3. brought down many hundred years after this , seems to be against the order of the Prophesie . ( 2. ) The matter of the Song , if rightly understood , is not suitable to any time in which the Beasts reigned ; neither , Lastly , Can it be shewed — that ever the Church of the Saints , have had any occasion through any Deliverance or Victory to sing the Song of Moses , &c. I am of the same Opinion , unless it be in these and the approaching days . 6. That none of the seven last Plagues or Vials are yet poured out , nor will be till after the rising of the Witnesses , ( does appear ) for this reason , viz. because none of the seven Angels come forth with their Golden Vials , until the Tabernacle of the Testimony is opened in Heaven , Rev. 15. 5. but that part of the Tabernacle of the Testimony is to be shut all the time of the Witnesses prophesying in Sackcloth may be gathered from Rev. 11. 1. with v. 19. Hence this Argument might be framed , viz. No Angel is to come forth with his Golden Vial , till the Tabernacle of the Testimony in Heaven is opened . But the Tabernacle of the Testimony is not to be opened till after the rising of the Witnesses . Therefore no Angel with his Golden Vial is come forth till after the rising of the Witnesses . The proof of this Argument are the Scriptures before , viz. Rev. 15. 5. cap. 11. v. 1 , 19. Now if any do think that the four last Angels shall come forth from the Temple opened in Heaven , and not the first three such an Opinion is against the Text expresly , 〈…〉 saith the seven Angels come out of the Temple , verse 6. Neither do I know any ground they have , who think that the Angels pouring out the four last Vials shall have more Light , Zeal , Faith , Holiness , &c. than the former three had — but certainly there is a vast difference between the state of the Church now , and that when they say the first Vial was poured out , nay , and the second or third too , and none can doubt but the opening of the Tabernacle of the Testimony in Heaven points to some greater Church glory that shall be then , or a different state of the Church than ever was before under the Beasts reign . 7. Neither do I ( saith he ) think , that the effects of any of the Vials ( which some suppose are poured out ) make good what is said , Rev. 15. 4. For thy Judgments are made manifest , which holds forth to me much more than what followed the preaching of Grostead , Wickliff , Huss , Luther , Melancthon , &c. or the Switzers Wars , or of that of the Parliament in England , for Gods Judgments , notwithstanding what hath been yet done , remain still more dark , doubtful and disputable , especially to the World , than shall be under the effects of the Vials . For the followers of the Beast , as the Egyptians under their Plagues , tho' they are hardened and repent not , but blaspheme the God of Heaven , not giving glory to him , shall notwithstanding see the hand of God lifted up , and be ashamed for their envy at his people , Isa. 26. 11. So manifest at that time shall his Judgments be , but hitherto no such things have appeared , notwithstanding all the Judgments of God upon them , so dark and hidden , not manifested , have the actings of God been to his Enemies , nay , and not clear or plainly manifested to his own people neither , as it appears by their different apprehensions and opinions about what hath been past , until these very days . And hence it is also that Mystery Babylon ever , un●il of late ( if not still ) said in her Heart , I sit a Queen , and am no Widdow , and shall see no sorrow , Rev. 18. 7. Nay , and also 't is from hence that the Antichristian party in their Writings and ordinary discourse do stifly maintain , that Gods Judgments have been and still are as much manifested upon the Witnesses , i. e. the Hereticks , as she calls Protestants , and all such who oppose them , as those of their Church , viz. the Papists , however let the Judgments of God be hid or made manifest to them , certainly the vengeances shall clearly be seen and known to the godly , when the Vials of his wrath come upon the great Whore , or when the hour of her Judgments shall come , they shall see it , rejoyce , and all iniquity shall stop her mouth , Psal. 107. 42. 8. 'T is evident the Witnesses do not put off their Sack-cloth till they have finished their testimony which will not be until the end of the 42 months of the Beasts Reign and Tyranny ; but saith he , these Angels which pour out the seven last Plagues or Vials of Gods wrath , have put off their Sack-cloth , and are clothed in pure white linnen , and are said to have Golden Girdles ; from hence it must needs follow , as he observes , that none of the Saints of God , in the time of the Sack-cloth state , during the 42 months can be meant by any of these seven Angels , neither Waldo , Wickliff , Luther , &c. for what is meant , saith he , by being clothed in White Linnen ? the Scriptures shew it was an Ensign of honour , which great Persons used to wear , their condition and state being changed , Gen. 41. 42. Est. 8. 15. Pro. 31. 22. Ezek. 16. 10. Psal. 30. 11. The truth is , if we take not heed to distinguish between the Sack-cloth time of Mourning Saints , and the time in which they are clothed with White Linnen , & having Golden Girdles that is , raised out of the dust and set with Princes , even with the Princes of his people , Psal. 113. 7 , 8. but confound these times , which ought to be kept distinct and apart , we shall want that excellent light to bring things to their proper places . I would to God our French-man and others would consider this ; for I find those that affirm Luther , Mclancton , &c. to be one or more of those Angels , that poured out one or two of the Vials , do hold that the Witnesses had put off their Sack-cloth , the time of the 1260 days being expired , &c. But Jurieu denies this with many others , and yet says all the seven Angels have already come and poured out their Vials , and yet in their Sack cloth state ; but I can see no reason to believe he speaks right . 9. ( Saith Mr. Canne ) If what is spoken , Rev. 18. 21. of the mighty Angels taking up a great Milstone , and casting it into the Sea , saying , Thus with violence shall that great City Babylon be thrown down , and shall be found no more at all , belongs to the Vials ( as it seems most evident ) then what is attributed to Grostead , Wickliff , Luther . &c. is far from the works of the Angels , which shall pour forth the 7 last Plagues ; Thus shall Babylon be thrown drown , &c. A Milstone rises no more , &c. thus , that is , when any of the 7 Angels pour out their Vials , the work shall prosper in their hands , and not be hindered nor retarded by any power whatsoever . But hither by whatsoever hath been done us , yet upon Babylon she hath not so fallen , — but one while she seems to sink , and then rises again , many Judgments have been poured out upon Babylon , no doubt of that , nay , and some too soon after she got up , but doubtless none of the seven last Judgments hath she felt to this day , every Vial shall effectually do its work , where , or on whom it is poured out , it being full of the divine wrath of God. 10. According to this notion that some of the Vials are poured out , he observes all the Vials may be poured out , and but a little may be done , for 〈◊〉 three or four have been poured out , and no more ●ffected ; for the tyranny and Idolatry supprest by ●hem , did soon rise and spread it self again in the ●ame places . And if so , why may not after all the Vials are ●oured out , the enemy rally or rise again , or the ●nterest of Christ be suppressed , after the pouring ●orth of the last Vials , as it has been after the pour●ng out of the former . Besides , how can we think the Harvest of the Earth , can be said to be ripe before the set time is come that God hath appointed for its cutting down , which is 42 months or 1260. years ? The sin of the Amorite was not fully ripe ; or that Harvest fit for cutting down till the 400 years were expired , Gen. 15. 13. and yet shall Babylon be ripe , and the Harvest of wrath come so long before the set or appointed time of Harvest ? this is a paradox . Jurieu saith p. 79. the first Vial and Plague , where ( sa● I ) begins the Harvest , was in the tenth Century which is 600 years ago , and above so many years before the set time of Harvest ; for that was before or about the time the Beast was in the height of his glory he seems to assert the Harvest came soon after the seed time ; ( tho' 't is true he fixes it on the last Age ) this cannot be thought , we must sure make the first Vials the time of the Harvest , and the latter the time of the Vintage ; let this be considered , certainly none of of the former Judgments on Babylon belongs to the seven last Plagues , for the dominion of the Beast was not then ripe , nor the Harvest come , but now 't is near , wo unto the Earth and Earthly Men , the gross body of the Antichristian professors , for they must have the dregs of this first Vial , 't is poured out upon the Earth , those that partake with her in her sins must receive of her Plagues ; many will be found in her , who little think of it . But again if the Vials be poured forth by the Witnesses Preaching the Gospel in the time of the Beasts reign and tyranny , why do they begin the Vials , no sooner ? for there were faithful preachers who bore their testimony against the Beast from his first rise , and so downward all along , and it had much like effects with Waldo's , Luthers , preachings , &c. to conclude with what Mr. Canne hath said upon This account , it doth appear to me that he is right in respect of the seven Vials , not being yet poured out , because the Temple is said to be filled with smoak from the glory of God , and no man could enter in , until the seven Plagues of the seven Angels were fulfilled , Rev. 15. 8. If by the Temple being filled with smoak from the glory of God , &c. the Spirit alludes to the History of the Tabernacle , and History of the dedication of the Temple , which was filled with the Cloud of the glory of God ( as most agree to , ) then here is signified a most glorious pouring forth of the holy Spirit upon the Angels , who pour out the Vials , — and that they must tarry in the Temple ( as the Disciples were to do at Jerusalem ) until endued with power from on high , Luk. 24. 59. and this may be expected at the Ascention of the Witnesses and not before , for as yet , we see not such a spirit given from the glory of God , and from his power , nor may we expect it until then , that the Church cometh out of the Wilderness as clear as the Sun , and as terrible as an Army with Banrers . Cant. 6. 4. and like Pillars of smoak perfumed with Myrrh and Frankincese , Cart. 3. 6. 7. the Judgment of the 7 last Plagues for the ruin of the Enemy , will be the time of Glory and Salvation of the Church , and by the 14440 on Mount Sion with Harps , &c. Singing the Song of Moses , &c. are held forth ( I am perswaded ) the ministrations of the Saints under the seven Angels , with the seven Vials or seven last Plagues , which days we hope are now even upon us , or very near ; and that we might let in what light worthy men of different opinions have helpt us to , about the Slaying and Resurrection of the Witnesses , we shall give you a brief account of what Jurieu our French Author saith of them ; see p. 241. &c. these words , when they shall have finisht their testimony , must ( saith he ) not be understood as if the holy Ghost would say , when the 1260 years shall be finisht , for after the 1260 years are run out there can be no Persecution , seeing the Beast shall have lost his power ; so that this Persecution must begin and end within the 1260 years , but yet at the end of them , 't is the ordinary custom , not only of Scripture , but of all men to say , that something comes to pass when this or that is finisht , because it happens when that thing is finished , and very near its end , this is therefore the last Persecution of Antichrist against the Church ; this Persecution hath its Characters . — 1. 'T is compared to a War ; The Beast that comes up out of the Bottomless Pit , shall make War against them . 2. This War of Persecution must end in a victory over the two Witnesses , and shall overcome them ; mark , God does not reckon the Death and Martyrdom , which the faithful suffered for the truth , as a victory that the Devil gains over them , ( a very good note ) for 't is said , they , i. e. the Saints and Martyrs of Jesus overcome them , i. e. the Beast and his Emissaries , and they loved not their lives unto the death , Rev. 12. 11. He speaks of martyrs , when he saith , He that overcometh I will make to sit down on my Throne , &c. So that when 't is said , that the Beast shall overcome the Witnesses , this signifies that he shall make them saint under their Tryals , which thing ought to be well observed , that we discern the singular Character of this present Persecution that hath conquered and overcome above a Million of Souls , ( he means the late and present Persecution in France . ) 3. This victory of the Beast must prevail even to a total extinction of profession : there shall remain no more signs of outward life in the faithful , who shall stand for truth , * they shall lye on the ground as dead bodies . 4. This murther and effects of this Persecution shall be done in the Street of the great City . 5. The death of these Witnesses must be 3 years and a half , denoting these 3 years and a half 6. During those 3 years and a half , the truth shall remain as it were dead , but notwithstanding , not buried : men shall not dare to make profession of it , notwithstanding it shall be visible the people who are neighbours of them , who shall have slain it , shall hinder it from perishing and putrefaction , — 7. At the end of 3 years and a half , the faithful who are oppressed and whose profession shall have been violently suppressed , shall rise again ; after that shall ascend to Heaven , and shall be exalted , — 8. At the same time , and after the exaltation of the faithful , there shall be an Earth quake , i. e. a great emotion and trouble in the World , and in Antichrists Kingdom . 9. In this emotion , a tenth part of the City shall fall , i. e. a tenth part of the Antichristian Kingdom , shall be taken away from it , and seven thousand men shall perish in this Earth-quake , and be buried under the ruin of this City ; that this shall be brought about with some Blood she● , tho' not considerable . — Now when I search after the time , in which this Persecution must happen , I cannot doubt but this is that in which we now are ; after this Persecution shall be over , God will begin to strike those sore blows to destroy the Antichristian Kingdom which must be destroyed with in 25 or 30 years . That none may wonder , ( saith he ) that I speak so positively about a thing which seems to be as yet hid in futurity , I intreat all equitable minds to consider , that I have ( as I think ) with great evidence proved , 1. That the Reign of the Popedom must last 1260 years . 2. That these 1260 years began about 450. or 455. and consequently they must end about 1710. or 1715. This being so , we are but 25 or 30 years from the end of the Popish Kingdom . And if this be so , the present persecution must needs be the last , since there is no probability , that this present persecution being ended , the calm restored to the Church should leave room for another . — For we must allow the space of at least 20 or 25 years , in which Popery shall be attacqued and not be the Aggressor and the Persecutor . And certainly a shorter time cannot serve for the utter destruction of so vast a Kingdom , for it shall not be destroyed in a way of violence , but in a way of perswasion . — Yet he says ( it shall not be done without blood and slaughter ) I have , saith he , further proved that the fall of this Popish Babylonian Monarchy is divided into two parts , viz. The Harvest and the Vintage ; that the Harvest is the reformation of the last age , and the Vintage is the reformation that must be made in this present age , &c. He then proceeds to shew his apprehensions that France must be that Street of the great City in which the two witnesses should be slain and lye as dead , &c. p. 24● . The bodies of the two witnesses , saith he , shall lye in the Street of the great City . 'T is to be observed , that in the Text 't is not in the Streets , in the Plural , but 't is in the Street in the Singular . And I cannot hinder my self from believing , that this hath a particular regard to France which at this day is certainly the most eminent Countrey which belongs to the Popish Kingdom , her King is called the Eldest Son of the Church the most Christian King , i. e. The most Popish according to the dialect of Rome ; the Kings of France have by their liberalities made the Popes great at this day ; it is the most flourishing State of Europe , it is in the middle of the Popish Empire , between Spain , Germany , England , exactly as a Street or place of Concourse is in the middle of a City ; 't is also four-square , as such a Place or Street of a great City , i. e. almost as long as broad , and I believe , saith he , that 't is particularly in France , that the witnesses must remain dead , i. e. That the profession of the true Religion must be utterly abolisht , this is already done by the revocation of the Edict of Nantes , and by the enormous Cruelties of the Souldiers , — Pag. 254. saith he we are in my opinion certainly in this Persecution which must extinguish the true Religion for three years and a half ; if we will reckon those 3 years & a half from the abrogating of the Edict of Nantes , in the month of October , 1685. The deliverance of the Church will fall out in the year , 1689. And this is absolutely the conjecture of Monsieur du Moulin in his accomplishment of the Prophesies , he hopes that the Persecution of the Church by the Antichristian party shall cease in the year 1689 , But in p. 255. He seems to intimate he is not confident it will happen then ; one main reason I cite this French Writer thus far , is to give you all his reasons why he Judges France to be the Street of the great City where the two witnesses shall be slain , &c. And to gratifie my Reader , I shall also here add something out of Clavis Apocalyptica written many years ago by a famous German Doctor who indeavours to make it appear that Germany is meant by the Street of the great City in which the two witnesses shall lye as dead ; but by the way 't is observable what he says , p. 46. Concerning the 7 Trumpets in the Second period , saith he , from the three hundred ninety fifth , until the one thousand six hundred fifty fifth year of our Lord , where the seventh seal is opened , and seven Angels with seven Trumpets declare to the Roman Empire by seven Judgments its ruine , c. 8. which Plagues have been fulfilled . — ( See he calls the Trumpets Plagues . ) The first by the invasions of barbarous nations , Anno 395. v. 7. The Second by the destruction of the City of Rome which first happened by Alaricus , Anno 410. v. 8. The Third by taking away Imperial dignity in Augustulus , Anno 476. v. 10. The Fourth by the Abolition of all eminent publick charges at Rome , Anno 552. v. 12. The fifth by Saracens as the first wo , c. 9. The Sixth by the Turks , Chap. 9. v. 13. as the second wo. In the Third Period when the 1655. year doth begin the seventh Angel doth sound , and withal the seventh Judgment is executed upon the enemies of the Church , with the third woe , whereby the Mysteries of God are fulfilled — Rev. 10. 7. Now tho this great Author was mistaken as all have been hitherto who have prefixt upon an exact time , and yet he may be right as to the seventh Trumpet which , he says , brings in the last Plagues , and the third and last woe . But to proceed , p. 69. The two witnesses shall be overcome and killed , saith he , that is , they shall be removed and thrust out of all Ecclesiastical and Political Offices and Imployments ; it appears he understood the death of the witnesses to be taken as we have hinted before , i. e. Only a Civil death , and so too do all Expositors affirm that I can meet with , but now observe what Street it is in his Judgment they must lye as dead in , and that is , he saies , Germany , p. 74. The tenth horn yet remains ; Germany , or the German Empire , — cannot be accounted , saith he , but one of the Horns , — ( which we do not deny ) and a Kingdom , saith he , by it self in the whole body of the fourth Monarchy , this is the Principal Street in the great City , the Principal Horn of the Beast , the Principal Kingdom in the fourth Monarchy , whose head is represented by the City of Rome , this German Empire is called the Street per excellentiam , — because it is the Principal Street in the Empire — because , 1. 'T is called the Roman Empire . 2. By reason it is as it were a Figure and Image of the old Roman Empire having seven Heads , in regard of the seven Princes Electors , and ten Provinces , in respect of the ten Circles into which it is distributed . 3. It hath the pre-eminency above all other Kings adhering to the Papal State ; now , saith he , in this Street we must seek the War , &c. he seems to say more for Germany being the Street , in my Judgment , than Jurieu for France to be it — But they that read our great Writer Dr. Goodwin , will soon , I am persuaded , see more ground to believe that Great Britain is that very Street of the great City in which the Witnesses of Christ were to be slain and lye dead , than any other , for , as my worthy Friend before cited intimates , God values not nor accounts of People and Nations from their Greatness or external Grandeur , but from their Light , Glory & Excellency of their Spirits , & Purity ; now what Nation or Kingdom is so famous , or has been since the beginning of the Reformation , or hath obtained so great Light as this of Great Britain . It must be in one Street of the great City doubtless , where the Witnesses have finished their Testimony , in which they were to be slain , and lye as dead ; and I question whether in any one Kingdom of Europe the faithful Witnesses of Christ may be said to have finished their Testimony as here in this Nation , for by finishing their Testimony may be meant ( as some observe ) bearing Witness to Christ , not only in respect of every one of his Offices , but also in all his Ordinances . And that according to the Primitive purity of them , which many think there has not been the like Testimony upon this respect born any where else ; as also in respect of true Church Constitution and Discipline , and to true Magistracy and Ministry , and to Christ's absolute Authority as King of Saints , and King of Nations , and born in such a publick manner as it has been here formerly and of late ; take the Doctors words , p. 165. And if in this last Combate the Witnesses be singled out as one party , and by Witnesses be meant only such faithful Christians and Professors as do , in respect of their Godliness and Sincerity , hold forth an Eminent Testimony and Witness , above that which others of the croud of the common Professors do , and so not men of Learning , but of Holiness and Zeal , are they who are here said to be the real tormentors of these Enemies : Then surely in that part of the Reformed Churches , where such Witnesses are chiefly found , who do continue eminently to hold forth such a kind of powerful Testimony as holy men ( for this is a Testimony of Holiness , not of Learning . ) — surely there especially will be the Seat of this War , and the field where this Combate is to be fought . Now then look generally over ( almost ) all the Reformed Churches , and how few of such Witnesses , with difference from the common croud , do appear amongst them ; the fire , the heat of those godly men , their first Reformers ( which is the thing that should torment these Enemies at last ) being gone , and the light only remaining , which gives but a faint , cold and dull Testimony , and which these Enemies do therefore despise . Only in the Witnesses of Great Britain , both the light and heat of Religion have been kept up and increased ; and among them only hath the profession of the power of godliness been continued , with difference from the croud of common Professors . ( And according to what appears in view ) more of such true Witnesses now in these last days ( wherein this slaughter is to fall out ) are to be found in it , and belonging to it , than in all the Reformed Churches besides ; and that , according to the Testimony which they of those Churches ( who in these times of scattering have come hither for refuge ) have and do give ; and surely the place of this killing the Witnesses , must be where most Witnesses are . And so that , that Kingdom may be designed more than any other ; as in which also more Eminent are found of those last sorts of Champions , for the Beast who receive only the number of his name , who yet shall be the chief Executioners of this last slaughter . — Add unto this , this conjecture upon Daniel 11. ult . which Chapter from v. 36. hath Graserus , and Mr. Mede in his Discourse of Daemons upon 1 Tim. 4. 1. 2. applied unto the Pope who is that King there mentioned . — Now when he shall go forth in this last War in such fury and rage with a purpose utterly to destroy ; the main event and issue of that expedition of his is made to be this ; viz. That he shall plant the Tabernacle of his Palace between the Seas in the glorious holy Mountain : yet he shall come to his end , and none shall help him , Dan. 11. ult . which the Dr. says he fears that these British Islands are here intended , in that they so eminently above all other places of the Churches Reformed , and with difference also from all others do stand between the Seas , even wholly among Seas ( penitus toto divisos Orbe Britannos , ) which Islands likewise God hath made the Eminent Seat of the Church in these latter days , and which he hath loved above all the Inhabitants of Jacob. And in that the Angel there calls this Mountain , in an high and transcendent phrase , yet of further difference , [ the Mountain of delight of holiness ] or as Junius turns it — [ the Mountain of holy comeliness ] it seems in some way of peculiarity from others , even in that respect also , to note out a place , which for holiness should more eminently be Gods delight , and comely in his Eyes , where he should have a most holy people , and which he should make a Land of uprightness , where his Ma jesty and Glory should more eminently shine ; which place notwithstanding , for the tryal of the Witnesses in it , God shall again give up unto the power of Antichrist , there to plant the Tabernacle of his Palace or Throne , ( or his Clergy , as Graserus reads it ) even as a sign Nebuchadhezzar did his Throne at Taph-hannes , when he had Conquered Egypt , as a sign of that his Victory ; by the Conquest of which Kingdoms , and regaining them unto him , he shall seem so rooted in his ancient power , that in hope of all the rest , the Whore shall fing , I am no Widow ; and that just before her fall : Yet this prevailing is but a preparation to Antichrist's ruin : for is follows there in Daniel Yet he shall come to his end , and no●e shall help him ; which notes out as that this is to be done just before his end ; so also that that regaining his power should seem so to strengthen him , that he should be , as it were , out of the danger of ruin , and as for ever secure . But this his sudden Victory is but as the planting of a Tent or Tabernacle in a Field , not to stand past three years and a half , tho ▪ that Party , and their Abettors , do in their hopes think they build for Eternity ; but it being of mans , not Gods planting , it shall come to nothing . I cannot but conclude what this great man hath said , that Great Britain is more like to be that Street of the great City in which the Witnesses should be slain , rather than France or Germany , or any other Kingdom , and also am much persuaded the late times have accomplished what he so long ago foretold . Methinks three years and a half sometimes since expired , looked just like the times he mentioneth ; had not the Pope placed his Tents here again , and hoped to have had a setled Throne ? and hath not also here been a dreadful slaughter of the true Witnesses of Christ , as we before have hinted ? and doth there seem any ground to expect the like again ? So that either the time is past , or I hope the Dr. was mistaken , if it be to come it will be the amazingest providence and revolution that ever was in the World ; I must conclude we are in a most happy hour , or else there is the most dismal hour near that ever the Godly knew or saw since the Reformation ; a little time will shew us more . I can't but expect the ascention of the Witnesses to draw on apace , in which will first fall out that great Earthquake wherein 7000 men of name will be slain , who were the chief instruments in bringing that death and dismal hour upon the Witnesses of Christ , which the Dr. hath most excellently opened ; moreover there is one thing more he hath shewed his thoughts upon , that I am affected with , viz. concerning Daniel's 1290 days and 1335 days or years , the first he says begun from Julian's time , which he concluded ended at 1650 or 1656 , and that the other 45 years will bring in the Kingdom of Christ , which makes 1335 , and that will expire about 1695 or 1701 , between which time he prefixeth the Death , Resurrection and Ascention of the Witnesses and the Earthquake , &c. We are no doubt coming towards the end of the wonders , and the Vials of Gods wrath will suddenly be poured forth upon the Enemies of the Church , neither can I think that Jurieu is in the right , who thinks the Papal power , &c. will fall without or with little Blood , for although when the Harvest is ripe there may not fall so many as at the time of the Vintage , yet 't is said of men of name shall be slain seven thousand ; how many of other sorts who can tell ? Besides , that is a certain number put for an uncertain ; but when the Vintage time comes , the Blood shall come out of the Wine-press , even to the Horse Bridle , by which our Expositors generally say is intended a wonderful slaughter , and under the second Vial , which may take in the Harvest Hour . God gives them Blood to drink , they being worthy of it , because they have shed the Blood of the Saints . Babylon is to be rewarded as she hath rewarded the Lord's people , and must drink double of the same Cup she measured to them , and then what must she look for but Blood , Blood , Blood with a witness , Rev. 16. 5 , 6. Rev. 18. 6. For what Rivers of Blood hath she caused to run down in every Street or Kingdom of this reat City . — There are two things more had I room I would speak to . 1. To shew how all our Writers do agree that the rise of the Beast was between the year 410 and 455 , but most fix upon 450 , or near that time , for then the ten Horns appeared with Crowns upon them , who are said to receive power as Kings one hour with the Beast , Rev. 17. Dr. Goodwin saith , p. 63. that by the year 456 all the ten Kings were up . Brightman begins the Beasts Reign sooner by above 20 years ; Jurieu saith , he began about the year 450 , and will end totally about 1710. The second thing is to have shewed the nature & glory of Christs Kingdom , which I judge will begin at the Ascention of the Witnesses , for then , as I conclude , the seventh Trumpet begins to sound , and the first Angel pours out his Vial , 't is certain with the seventh Trumpet , the glory of the latter days begin , and the little Stone then will begin to smite , & will never cease till all the Image power is broken in pieces , and the little Stone becomes a great Mountain , and fills the whole Earth ; the Saints must and shall take the Kingdom , and the knowledge of the glory of the Lord shall cover the Earth as the waters cover the Seas . — I am persuaded His present Majesty is raised up to do great things for Christ ; and tho' some may strive to obstruct the work of God , and uphold an interest for the Beast , yet they shall be blasted in their designs , and come to shame and ruin in the end ; for God is risen up , and his Enemies shall be scattered . An Account of several Strange Prophesies . MIchael Sa●divogius , in his treatise Printed at Cologn 1616. speaketh of a Northern Prince that shall arise of a Warlike disposition , indued with excellent Vertues which no Monarch doth go beyond in Victories or excell in humanity and piety , and then mercy and peace shall meet together , and Peace and Justice shall kiss each other , truth , ( saith he , ) shall rise out of the Earth , and Justice look down from Heaven , there shall be one Sheepfold and one Shepherd , he positively intimates that he shall arrive to a universal dominion . Another of a nameless Author in a Book Printed , 1650 p. 9. Sect. 14. I find these words speaking of the Judgments of God upon Europe , for neglecting the overthrow of Antichrist , ruin of Rome , and Annihilation of the Sodomitical order of the Society of Jesus and in the Extirpation of all Kingdoms , are free Estates of Papists , adhereing to them to make way for the Lyon of the North to erect his fifth Monarchy in the ashes of Germany wherein shall be established the eternal felicity of the Church , &c. These three are Predictions said to be of above fifty years standing . THE Eagle Droops , and Moults his Wings , And fewd shall grow twixt Northern Kings , Holland is threatned , * Spain shall pine , And blood shall swell the River Rhine , When once the Orange and the Rose , Unite , beware England's old foes , This done , no more shall monstrous pride Triumphant over Nations ride , The Miter falls and scarce shall have , A Mournful tear , or certain grave , The Lillies now bewail the loss , And serve but to adorn the Cross. The Northern Star at last appears , And an all Conquering banner bears , Howl , howl ye Merchants , all your deeds , Shall now receive their worthy meeds . The fourth translated out of French in the year , 1668. WIth headlong speed , that juncture doth advance , Wherein the Royal Seat and State of France , The Pope , Priests , Masses , Images , Saints Shrines , And what with these against Heavens will combines , By divine Justice , shall to ruin fall , I much mistake ▪ or some Angelical Spirit these verses did suggest , Whilst in the morning sleep I took my rest , I God to witness call , and●s heavenly hosts , I saw indeed , or at the least suppos'd , I saw an Angel who did shew to me In a fair written Table this same Prophecy . The fifth is another transcribed by Paraeus in his expositìon of the Revelations . A Prince shall rise out of the Nation of the most illustrious Son — having a Long Forehead , lofty Eye-brows , long Eyes , and an Hau●● Nose ▪ he shall draw together a great Army ; and shall slay all those who fly from his face , and hide themselves in the Mountains & Caves , he shall be married to Justice , as the Bridegroom — he shall destroy and burn Rome , and Florence with fire ; he shal● put to death the highest Prelates of the Clergy , who have usurped Peters seat , and many other things , he says , he shall do . Predictions of Mr. George Withers . I Shall not fail in 't which is to presage , That Babylon shall fall in this our age , Or set a lasting Period to their hate , A bloodless Massacre here is already , Begun amongst us and it will be bloody , When you perceive admittance of those strangers , Who first began our ●lagues , renew our dangers , And then they who suppose their persons free , Will with the rest in equal Perils be , For boundless lustings Mischiefs will beget , Which lies within the Womb unheeded yet , Where sin and Death are Twins conceived together , Though born a little while before each other . Another of Mr. Withers . THere will to th ●art your hopes a new Star blaze Within the West , that shall the world amaze , And influences through the universe , So quickly and prodigiously disperse , That aided by Concurrent Constellations , It shall have some effects upon all nations , And cause such changes , as shall make a stand , In their attempts which they have now in hand . 60 Grebner 69 Banner IS thus inscribed in that family ; In comitum imperii leones , cum principis Gulielmi Uraniae filio Mauricio , faeli●i Heroi socianti se alicui Daniae de stirpe . 61. And subscribed thus , Hoc vexillum de fratribus quod ; Uraniae principis & eorum posteris Illustrissimis intelligendum ; his words of them are these , Leones nostri audaces in prima acie fremu●t , unde nobis potentia crescit , & gloria , & fama . I know not ( saith my Author ) whether formerly the Family of Orange , did Intermarry with any descendent from a Daughter of Denmark , as is here intimated , it is sufficiently known this Princess was by her great Grand Mother Queen Anne of that family . And if the Prince of Orange as he here predicts , must lead the forlorn of the Northern Army , as he manifestly musters them with the Auxiliaries of England , their growing Estate and Honour , must be by their Aid ; and so shews who is to be the leadng Monarch . This has been Printed several years . Nostradamus predicts , THAT Rome shall be ruled by the Britanish head , — That the new Prince that joins the lower and Northern Countries of Europe , shall be the instrument of loss to the Church of Rome . And that the Bishop of Rome , together with his Clergy , except they shew themselves willing to be reformed : shall be made to spit Blood when the Rose shall flourish . — That of the Trojan Blood shall spring , a Prince of a doughty Dutch Heart , who shall attain to so high a degree , that he shall chase far away the Arabick or Mahometan multitude , and likewise return to the Church her Ancient Eminency and Sincerity . I leave every man to his own liberty to Judge of those predictions as he pleases , I always lookt upon such kind of Prophesies as doubtful , and no certain conclusions to be drawn from them . A Postscript , Giving an Account of the Judgment of a late nameless French Author , concerning the Non-offusion of the seven Vials , with his Answer to Mr. Jurieu . JUst as I had quite finished this Treatise , I met with a Book lately writ by another worthy French Minister , intituled , A new Systeme of the Apocalypse , who asserts the Non-effusion of the Vials , proving that none of the 7 Vials or last Plagues as yet are poured out , with an answer to Mr. Jurieu ; which Author I am not a little affected with , and therefore have thought good to add some short hints of the most remarkable passages contained in it about our present Controversie . First , Of the Harvest and Vintage . The Harvest , he says , signifies those initial Judgments which were executed by means of the Reformation begun in the last Age by the ministry of Luther , Zuinglius , &c. p. 91. to which I cannot agree , because I judge the Harvest is not ripe until the end of the 42 Months , and signifies more and greater ruin to the Beast and his Kingdom , than was effected then , or till this time . 2. The Vintage , he says , signifies a definitive Judgment which shall ruin the Papal Empire , beyond recovery , and to begin at the beginning of the end of ●he 42 Months , I conclude the Harvest comes in at ●he beginning of the 7 Vials , and the Vintage at the ●●tter part of them . Secondly , As to the opening of the Temple , and of the Smoke , & c. He says , the opening of the Temple alludes to the Church of the Jews , which was shut up under ●haz , and opened under Hezekiah . From hence he notes three things . ( 1. ) That the Vials belong to this state of the Church , wherein Antichrist is made manifest , and wherein there shineth a measure of light in the Church . ( 2. ) That the Vials are all contained under the 7th Trumpet . ( 3. ) The Temple is not only here represented open in order to give passage to the 7 Angels that pour out the Vials , but to give way for all Nations to enter in , according as it is said , v. 4. That all Nations shall come and worship before God. The smoke that filled the Temple answereth to the Cloud that covered the Tabernacle of Moses , and the divine glory — the Smoke was a Symbol of Gods gracious presences in the midst of Israel — and so signifieth Gods return to his Temple , or the glory of the Church ; — 't is added , No man was able to enter into the Temple till the 7 Plagues of the 7 Angels were fulfilled , which inmateth that tho' the time of the destruction of the Churches Enemies draweth near , and the time wherein the Gospel shall shine bright in the World , yet that the Gospel will not be universally received till after the subversion of Babylon , which will not be until the Vials have been poured out ; — yet some are ready to think the fulfilling of the 7 Plagues , &c. alludes to the fulfilling of the time of their first pouring out , and not till they are all poured out . Of the 7 Trumpets , 7 Thunders , and 3 Woes . As touching the 7 Seals and 7 Trumpets , he much agrees with our Expositors , he concludes the first Woe fell out under the 4th and 5th Trumpets ; take his own words . St. John tells us , c. 8. 13. that he heard an Angel flying through the midst of Heaven , saying with a loud voice , Woe , woe , woe to the Inhabitants of the Earth , by reason of the Trumpets that are yet to sound . After the sounding of the 5th Trumpet St. John adds , One woe is past , and behold there come two more hereafter . One of these two woes fell undoubtedly out under the 6th Trumpet , under which Mahometanism and the Turkish Army destroyed the whole East , and therefore the third woe must come to pass under the seventh and last Trumpet . That all the Vials , saith he , being contained under the 3d woe , they are yet to be poured out , foras much as we are this year 1687. still under the sixth Trumpet , and groaning under the pressure of the 2d woe . So that here we have a new proof that all the Vials from the first to the last are yet to be poured out , for as much as the Vials are no other thing than the 7 Thunders which are spoken of , Rev. 10. and indeed the Thunders are 7 in number as well as the Vials are ; and as the Thunders do signifie the Judgments of God against the Enemies of the Church , so the Vials do signifie the same , in that ▪ by them the wrath of God is to be consummated . Moreover , the things threatned by the Thunders are delayed from being executed until the sounding of the 7th Trumpet and therefore were to be sealed up until the Mysteries of God should be finished , ( which in my judgment means the whole of the Beasts 42 Months , ) which agrees with what he further says , p. 249. The Mysteries of God ( saith he ) is the bringing in of the Kingdom of Christ , and the uniting of all Christians , from whence that peace of the Church shall arise , and if there be any difference between the Vials and the Thunders , it consisteth only in this , viz. the Thunders are the denunciation of the Judgments of God , and the Vials are the execution of them , for tho' the Thunders were heard by St. John under the 6th Trumpet , yet they were not to be executed till under the 7th , when all the Vials shall be poured out . He then proceeds to speak his conjectures about the pouring out of all the 7 Vials . 1. On the earth , which ( he thinks ) intends the Joss of Church Revenues and so falls upon the Worldly and Carnal Interest of Antichristian men ( let the Carnal Earthly and Self-seeking Prelates and Clergy look to it . ) 2. Vial upon the Sea , &c. The Sea , he says , is the Papal Kingdom , ( in this he agrees with reverend Mr. Knowles . ) In its uttermost extent , not only the Countrey where the Pope is Soveraign , but likewise all those Princes who acknowledge him , and this Empire shall become as the blood of a dead man , &c. So that every Soul which liveth in it shall die . That is ( saith he , ) the government of Popish Princes shall not be able to endure their Yoke , as fish cannot live in waters which are turned into blood . 3. Vial on Rivers , he concludes , means Popish Doctrines . 4. Vial on the Sun , in all likelyhood , saith he , is the Ottoman Emperor , as the 4th Trumpet raised him , so the 4 Vial shall pull him down ; I think it rather means the German Emperor . 5. Vial , on the Seat of the Beast , is meant the City of Rome , saith he , which is here threatned , and all agree with him in this . 6. Vial poured out on the great River Euphrates , and the waters thereof were dryed up , that the way of the Kings of the East might be prepared , &c. The sixth Vial destroyeth the Empire of the Turks and their Religion which the sixth Trumpet had advanced to the highest pitch of its Grandeur for the River Euphrates does , saith he , undoubtedly signify the people of that part of the world , and its waters being dryed up denotes the end of that Empire and their Religion , after which there will be nothing to hinder , either the Kings of the East who shall be enlightened and converted , or the Jews who are there dispersed in great numbers from marching into the West , to help to finish the destruction of the beast , he after intimates that he believes by the Kings of the East the Jews are meant , &c. And by the ʒ unclean Spirits he judges are intended the Jacobins , the Cordeliers and the Jesuits . 7. Vial poured into the Air , he thinks , signifies the Antichristian Religion , and that this Vial shall clear all places of it ; It is done , that is , the mystery and total ruin of the Papacy — time shall be no more , for the Whore or Church of Rome , & her Idolatry . Of the rise of the Beast . As touching the rise of the beast , he says , p. 275 , It was when that Imperial Edict came forth to establish Rome , as Soveraign over all other Bishops which was in 445 in favour of Leo I. and so may hope to see the end about 1705. but reverent Mr. Knowles rather fixes on the year 428 , or thereabouts , for which he cites Simpsons History of the Church , lib. 4. Socrat. hist. Eccl. cap. 3. Helvicus in concil . Taurinat . cap. 7. Magdeb. cent . 5. cap. 10. Which ended in 1688. a year I hope that hath laid a foundation for the utter ruin of the Papacy in this Kingdom , & brought a sudden change & great overthrow upon the OldWhore here amongst us ; we have a King now , blessed be God , who has it put into his heart with other Kings and States to hate the Whore , and the work we hope is begun . Some brief hints of this French Ministers Answer to Mr. Jurieu , about the Vials . SAith he , Mr. Jurieu builds his commentary on Rev. 16. i. e. in that he considers the seven Vials , as seven Periods of time , making the first Vial to fall upon the 10th . age , and lasted 150 years p. 2. and the 6. Vial he affirms to have continued from the year 1429. till the time of Luther , at which time he begins the seventh . Vial. This , saith he , is the great principle that Mr. Jurieu goes upon , i. e. the 7 Vials are certainly 7 Periods of time : and after this principle , saith he , he draws three conclusions . ( 1. ) That there is a difference between the Vials and the Plagues , that the 7 Plagues are the Judgments of God , and the 7 Vials denote the 7 Periods of time , wherein those Judgments are to fall upon the Papal Empire . ( 2. ) That all the Plagues are designed against the Papal Kingdom , and not so much as one of them against the Empire of the Turks , 't is certain , saith Jurieu , that the 7 Plagues are entirely intended against the Empire of the Beast . ( 3. ) That there are in all thirteen Plagues , whereof the 6 first have destroyed the Roman Empire as civil , & these 6 Plagues fell under the 5 first Trumpets , and that the 6th . Trumpet which is divided into 7 Vials , shall destroy the same Empire as Ecclesiastical and Papal , and that the Vials have been pouring out since the 10th . Century , that the 7th . is not yet wholly poured out , but that it begun at the time of Luthers reformation , and will end at the general reformation , &c. Now , saith this learned French Minister , whereas Mr. Jurieu's principle is , that the 7 Vials are certainly 7 Periods of time , this hath no evidence in it , being neither certain nor clear , to those that are versed in the reading the Prophets , — saith he , Jurieu affirms that the 7 Vials signifie an Hour-glass and not a cup ; for a cup is of another form than a Vial , in that this hath a large Belly and a narrow Mouth , — to which our Author saith it is not about the form of a Vial that we treat , but about the signification of it , nor is there any Greek Author that ascribeth to the word Vial , the signification of an Hour-glass ; — But by all Dictionaries it does appear that the term Vial signifies a Cup , a Chalice , in a word , a vessel designed to drink in , so that Mr. Jurieu's great principle is more than doubtful ; but then the use to which St. John applies this term Vial , does make us plainly see its falshood in Rev. 5. 8. The 24. Elders fall down before the Throne , having Golden Vials full of odour , which are the Prayers of the Saints , where Hour-glasses used to offer Incense in , and to scatter perfumes in places of worship , — Again he saith , that the term Vial can have no other signification but this , i. e. in that the wrath of God whereof they are said to be full , chap. 16. the Vials are said to be full of the wrath of God , and are poured out , are ( saith he ) Hour-glasses said to be cast into the Air , on the Sun or Sea , &c. Moreover he refutes Jurieu about the Trumpets , and that they rather signify Trumpets proclaiming War , than Trumpets whereby the Jubilees were published , and so shews his weakness in asserting the Trumpets to signify Periods of time : sith years of Jubilee were years of joy , but these Trumpets brought in woe and lamentation with them , so that it is not true , faith he , that the Trumpets of St. John , intimate Periods of time , by an allusion to the Trumpet which published the Jubiles , and it is yet less true that the Vials are Hour-glasses to mark these Periods by ; Mr. Jurieu's principle being false , saith he , all the conclusions which he draws from it , must necessarily be false also . ( 1. ) 'T is false that there is a difference between the 7 Plagues and the 7 Vials , seeing they are the same Judgments of God , against the Enemies of his Church . ( 2. ) 'T is false that the Plagues are designed only against the Empire of the Beast , for , saith he , the Trumpets and Vials have in part for their object the Turkish Empire , and Mahometan Religion . ( 3. ) 'T is false that the 6th Trumpet is subdivided into the 7 Vials , and that the 7 Vials have been pouring out since the tenth Century , for 't is the 7th Trumpet that is subdivided into the 7 Vials , because 't is under the 7th Trumpet that the Vials shall be poured out ; whosoever well considers what is to arrive under the 6th Vial , according as St. John has described it , and thereupon compares it with what is to come to pass under the 7th Trumpet , may from thence prove , that the Judgments of God represented by pouring forth of the Vials , agree admirably with the effects of the 7th Trumpet , and may from thence conclude , that the subdivision which Mr. Jurieu attributes to the 6th Trumpet , agrees only with the 7th , p. 10. He then proceeds to defend a former Book written by himself , ( as I suppose ) against Jurieu about the Vials . The first foundation upon which he goes is , that the Apocalypse is nothing but a continuation of the Prophetical History of Daniel concerning the 4th Monarchy which is the Roman Empire ; and concerning the Kingdom of Jesus Christ. — The 2d is , that the Apocalypse predicteth 3 changes that were to befal the Roman Empire , by the first , it was to pass from Paganism to Christianity , by the second , it was to pass from Christianity to Antichristianism and Mahometism , and by the 3d it is to return from Antichristianism and Mahometism , to Christianity purified by a general reformation . The 3d rule by which he goes is , that the first change fell out under the 6th seal , that the 2d came to pass under 6 of the Trumpets , and that the 3d shall arrive under the 7th Trumpet , that brings in the Vials . The 4th is , that these three visions , viz. that of the Seals , that of the Trumpets , and that of the Vials , are the three principal Visions , and do comprehend the whole Prophetical History concerning the Roman Empire , and the Church of God , and that all the other Visions are but commentaries upon these three . The 5th is , that none of the Vials are contemporary with any of the Trumpets , except the seventh Trumpet , and that there is as much difference between the time of the Trumpets , and that of the Vials , as there is between the time of building , and the time of destroying what is built , and that we are to see all that overthrown under the Vials , which was established under the Trumpets ; this does evidently appear , in that the Trumpets and the Vials display themselves towards the same subjects , and that the effects of the Vials , are different from those of the Trumpets . And this difference is so great , that whosoever considereth it carefully and without prejudice , will be convinced that whatsoever was produced and rais●d under the Trumpets , shall fall into decay and come to ruine under the Vials . For whereas under the 1st Trumpet there fell upon the Earth , Hail mingled with Fire and Blood ; instead of this under the first Vial there falls upon the same Earth , i. e. those who worship the Beast , &c. a noisom and grievous sore . And whereas under the 2d Trumpet there was a burning Mountain cast into the Sea : So that the third part only of all that was in it died . The 3d Trumpet made the Fountains and Rivers become bitter ; but the third Vial represents the Rivers and Fountains changed into Blood. The 4th Trumpet , lays before us , the third part of the Sun , and of the Moon , and of the Stars , smitten , i. e. The 3d part of the Roman ▪ Empire darkned by the pestilential Doctrine of Mahomet , and invaded by the Army of the Turks : But the 4th Vial which is poured forth only upon the Sun , seems to threaten the Ottoman Empire and Religion . The 5th Trumpet foretells the fall of a great Star , to whom were given the Keys of the bottomless pit , out of which there rose a Smoke and Locusts . The Keys plainly shew Rome to be meant , in that she challengeth to have the Custody of the Keys committed to her , and pretends to be the Seat of St Peter ; and this denotes the growth of the Papal Empire . But the 5th Vial is poured out upon the Seat of the Beast , i. e. upon Rome , which predicts her destruction , and therefore represents his Kingdom become full of darkness , and his Subjects Gnawing their Tongues , through despair . The 6th Trumpet , as also the 6th Vial have the River Euphrates for their Subjects , but with this difference , that the 6th Trumpet loosed the four Angels that were bound in the River Euphrates , which represented the growth of the Turkish Empire and of their Religion , whereas the 6th Vial dries up the said River , and produced the end both of their Religion and Empire . The 7th Trumpet ▪ denounceth the 3d , and last woe , and under it the Vials of Gods wrath are to be poured out upon all the enemies of the Church , in order thereby to manifest and fulfil the Mystery of God , which is nothing else save the reuniting all Nations under the Scepter of Jesus Christ which will begin the Millennian Reign . These are the principles , upon which , saith he , the Anonymous Author , hath built the Systeme of his Explanations , which as he Judgeth to be beyond all possibility of being overthrown , so it is from this source that he will bring his answers to those reasons which Mr. Jurieu hath endeavoured to prove that all the Vials are already poured out , and also the defence of the Reasons , by which he hath in his Illustrations proved that they are not yet poured forth , p. 14. He then proceeds to answer all Mr. Jurieu's reasons which the said Jurieu brings to prove all the Vials already to be poured out . The proof , saith he , which Mr. Jurieu grounds upon the conformity of the first 4 Vials , with the Events observable in the history of the Pagan Empire , is perfectly overthrown by considering the nature of the Vials themselves , for they are nothing else but the Judgments of God upon the Papal Empire , in order to destroy it , but the events which he will have to answer the 7 Vials , produced a quite contrary effect , i. e , They raised it , they increased it and brought the Papal Empire to its grandeur , the wonderful corruption of the tenth Age signified according to Mr. Jurieu by the noisom sore of the first Vial , served to diffuse the darkness of Error and Idolatry by which that Empire is supported , the Croisad's , which he will have to be signified by the Sea & Rivers under the 2d and 3d Vials , as likewise the Suns scorching men under the 4th Vial , which he will have to prefigure the growth of the Papal Authority , did all contribute to the rendering the Empire stronger and more terrible . How then could these Vials ( which are the Judgments of God , nay and the last plagues and Judgments to finish the wrath of God upon the Beast and Babylon ) be said to be poured out to increase and perfect the grandeur of the Papistry or Papal Empire . Jurieu to answer this difficulty would have us believe , that some of the severe Judgments of God , nay and they must be some of the last Plagues or Judgments too , the Popes are not the Subject , but the instruments , these plagues , saith Jurieu , fall upon those who worship the Beast and his Image , and not upon the Beast himself and false Prophet . To which our worthy Author replies that it is Impossible that an Empire should be smitten with Plagues and Judgments of God , in order to its being weakned , and impaired , and that its head and Soveraign should in the mean time no ways suffer ( to which I might add but contrarywise great strength thereby ) the union , saith he that is between the head and the members , is wholly inconsistent with any such a notion , whensoever the body is very sick , the head is in a very ill condition ; and this holds more truly in reference to a Political body than to the body Natural , whereas 't is a Spiritual Empire , viz. Antichristianism , the Judgments that are to be executed upon it are to be Physical and Penal evils , which as punishments are to weaken and subvert it , the Judgments of God against an Empire whose criminalness from the very nature of it , lies in its Errors , i. e. Idolatry , Tyranny , &c. which comprehends in them the corruption of manners , cannot consist in evils of offence , but the first 4 Vials according to Jurieu , import evils of crime , & not of punishment , & do strengthen and advance the Empire or Papistry in all that is essential to it , instead of depressing and enfeebling it , for it never had so great power and Splendor as it enjoyed from the 10th to the 14th Century , and that is the time according to Mr. Jurieu , for the effusion of the 1st 4 Vials , never man was certainly more mistaken ; our author proceeds and confutes Jurieu as fully , in respect of what he affirms to be the effects of the other 3 Vials , which I have not room to insert , p. 17. In p. 24. our Author confesseth that Luthers reformation was a Judgment of God upon the Papal Kingdom , ( yet not the effects of the 5th Vial according to Mr. Jurieu , nor the 1st Vial according to some of our English Writers ) for he withal says , that it was an effect of the 6th Trumpet , which continueth to represent the War of Antichrist against the Church of God : till then Antichrist had been always victorious against the Saints for more than a 1000 years , but then came to receive a disaster ; now this misfortune befel the Papal Empire , saith he , under the sixth Trumpet , which being the last save one was the season that the War was hastning to an end , and that the last Trumpet was about to sound under which this War will both actually end , and all the Vials come to be poured forth , but the damage which the reformation hath done the Papal Kingdom , tho' it hath dismembred it , is only a beginning of its sorrows , and is but an effect of the War which was to continue 42 months , during the time of all the six Trumpets , and which shall be finished thro' the effusion of the Vials under the 7th Trumpet ; to which let me add , what greater reason have our English Writers to fix the pouring forth of the 1st Vial , about the time of Luther's reformation wrought by his preaching above others , who go as high as Waldo , nay , with Jurieu , to the tenth age , since there was some worthy men in every Century , that bare a brave testimony against the Papal Idolatry , and wounded the Papistry very sorely , tho' 't is granted not to such a degree as in the last age ? Besides , what reason is there to conclude the Harvest of Gods wrath is come , till 't is fully ripe ? and why should we conclude it will be fully ripe till the 42 months are expired , which seems to be the set time of cutting down ? I do conclude the slaying of the Witnesses of Christ quite fills up their measure , and so makes way for the 7th Trumpet and Harvest of Gods wrath , — when the measure of the Churches afflictions shall come to their height , and the Beast will have filled up his number and measure of wrath against Gods people , then will the time of Gods fury break forth , which will be as he observes when the 6 Trumpets cease sounding , and the seven Vials , which are the seven Plagues , shall arrive and begin to take place against the Papacy , and against Mahometism ; 't is , saith he , for this reason that 't is said by the seven last Plagues ( which are the Vials ) the wrath of God is finished ; from whence it followeth that the Vials are not contemporary with the sixth Trumpet , and that it is not the sixth Trumpet that is subdivided into the seven Vials , but that this subdivision is to be assigned to the seventh Trumpet ; the sixth as well as the five preceding speaketh nothing save War against the Church of God ; so long as it lasts Antichrist abates nothing of his fury , but constantly makes the same Efforts for the oppressing of the Truth , and such who do profess it : But as soon as the seventh Angel comes to sound , the case will be quite altered , the Wrath of God will break forth , and the Vials empty themselves . And this is the reason why the Vials are called the seven last Plagues by which the Wrath of God is fulfilled . Lastly , He shews us that the seven Vials or last Plagues do manifestly allude to the Plagues of Egypt , because they are called Plagues as well as Vials , and are also poured out upon Spiritual Egypt ; and seeing , saith he , the Plagues of Egypt did take up but a short space of time , we may not allot years ; nay , may be , saith he , not allow months , for the Execution of all the Egyptian Plagues , why then should it seem strange that all the Vials should be poured out within the space of fifteen or eighteen years ? The third woe cometh quickly under which all the seven last Plagues shall be poured out , which signifieth that all the Plagues shall be poured out , saith he , close upon one another ; ( in this he so agrees with what Mr. Canne hath written upon the same account directly ) let us remember , that there is no natural Agent which acteth with the rapidity that fire doth , our God is a consuming fire , and 't is a terrible thing to fall into his hands ; the fire of Gods wrath will burn doubtless ( when it begins to seize upon the combustible matter of the Antichristian state ) with great fury God will make a short riddance of his Enemies ; the second woe is past , and behold the third woe cometh quickly , Rev. 11. 14. We are to observe ( saith he , ) that this is not said in prediction of the two first woes , all that is said of them they shall come ; but this quickly is not added , save in the prediction of the third woe . When we may conclude , that the seventh Trumpet shall immediately follow the Resurrection of the Witnesses , whose death , as it fell out in 1685 , so their Resurrection shall ensue within three years and a half ; in this he agrees directly with Jurieu , it will be well if they do not both prove mistaken . However there is no doubt but we are near the time of the end , and I hope the Witnesses are risen , or suddenly ( here in Great Britain ) will rise . Bone ( methinks ) is coming to his Bone , or already have not we seen of late a day like that spoken of , Ezek. 36. 7 , 8. A noise like that of shaking , and the Bones came together Bone to his Bone , and Sinews and Flesh coming upon them , and is not Breath come into them ? and do they not begin to live ? is not their hopes revived , and are they not up upon their feet ? — They ●ay be a very great Army in due time . Look about you , O ye Saints , what is your expectations ? are ye ignorant of the sign● of the times and willingly ignorant ? do you not look for great , things ? or are ye still as men that dream ? know ye assuredly that the Kingdom of our Lord , and of his Christ is near ; nor let none perswade you there is no greater glory , nor different Kingdom state approaching , than what hath been since the Resurrection and Ascention of Christ , for 't is not till the ending , or the latter end of the fourth Monarchy , that the God of Heaven will set up his Kingdom in the glory of it , when the knowledge of the glory of the Lord shall fill the Earth as the waters cover the Seas , all the Kingdoms under the whole Heavens shall be given to the people of the Saints of the most High. Dan. 7 Look suddenly for a fearful and an amazing Earthquake , for it will come , it cann't be far off , and it will be such a dispensation that England has not known , it will be the time of Jacob ' s trouble , but he shall be saved out of it woe to the Earth , to the wicked , to those who have had a hand in the slaying the Witnesses , who are Enemies to the power of godliness , who strive to keep up an Antichristian state , their day is near , and the time they must be judged , God will now turn his hand upon his Enemies , his wrath is come , and the day in which he will plead the Controversie of Sion , the Decree is gone forth , and it cannot be reversed , watch and pray , take heed you are not found in the Earthly Spirit , for if you are , you will be shaken in pieces , and full with the Enemy , and rise no more , yet I doubt not but the Enemy will strive , kick and struggle exceedingly , ( like a Beast that has received its deaths wound , ) just as they go off the Stage , and somewhat like this , methinks , we plainly see at this very time . But tho' the work may seem to be obstructed , yet I doubt not but it will revive again , and in due time prosper and be accomplished . The Mystical Numbers in Daniel and the Revelations , calculated by the H. Scriptures only , without the help of Humane History . By a worthy Minister of the Gospel . GOD having given the Scriptures to his Church 2 Tim. 3. 16. for her use and benefit here on Earth ; so the Times & Numbers ( part thereof ) have , are and will be of use to her : Therefore the Angel Dan. 10. 21. ( for the opening the Vision , and the confirmation of his Faith , in the Will of God revealed therein , v. 14. concerning his Church , and what should befal her for times to come here on Earth ) tells him that he would shew him what was noted in the Scriptures of truth . And although this part of the Word , hath been most hard to be understood ; yet ( besides that common advantage to our Faith , that the times are set by God , not only in his own Eternal purpose , but his revealed Will ; which is a good Foundation of Faith to believe and expect accordingly ) the more particular knowledge of them as truly opened , must be of special use and help to our Faith , both to prepare for suffering , and expect deliverance . With what diligence then should we with unbiassed minds make our applications to him that is the Revealer of secrets : An Essay towards which followeth . First , I premise there is as sweet a Harmony in this part of the Word as in any other . Secondly , That this harmony , and the right understanding of the Times set , is to be found out in the Scriptures them selves . The first number I shall begin with , is that great number of 2300 days , ( a day for a year , as is usual in Scripture , ) Dan. 8. 14. Which I conceive includes all the lesser in Daniel and the Revelations , all of them being but parts of this ; God in his wisdom having so divided this number according to the several Circumstances of Providence the Church was to come under . I conceive this number of 2300 was headed , or doth take its beginning , from the year God translated the Babylonian Monarchy to the Medes and Persians , which was the third and last of Belshazzar's Reign , who was also the last of the Babylonian Kings . 1. Because I find no times set in Scripture to begin before they are given forth , tho' several a great while after . 2. The Question , Dan. 8. 13. is , How long is the Vision to give both the Sanctuary and the Host to be trodden under foot ? and the answer is , to 2300 days : So that time relates to the suffering of the Church then to come . 3. Daniel chap. 8. 1. dates it in the Third of Belshazzar , in the year he saw the Vision ; tho' when he saw it , he was in Shushan , a chief City in the Province of Elam , which is in Persia. Daniel was in Babylon , call'd to Expound the Hand-writing when the City was taken , chap. 5. 13 , 30. But when Darius the Median had taken Babylon , and had so inlarged his Dominions by the Kingdom of Babylon , he , for the better Government of the whole , Dan. 6. 1 , 2. set over the Affairs of the Kingdom 120 Princes , and three Presidents over them , of which he made Daniel chief ; so that there is great reason why he should be in the Royal City Shushan . But this falling out in the third of Belshazzars Reign , that he lost his Kingdom , Daniel dates the Vision that year , tho' he was in Persia when he saw it . God ( chap. 7. and in the first of Belshazzar's Reign ) shewed in Vision unto Daniel , under the representation of four Beasts the four Monarchies which should rule in those parts of the World , where his Church then was , and was to be in after times , during all her suffering state , till Christs Kingdom on Earth was to come , Dan. 7. 27 , 28. God having before shewed by Jeremiah , chap. 25. 11. the sufferings of his Church under the first of these for 70 years ; The ending of that Monarchy , and the 70 years was to be together in the self-same year , which was also to fall out in the Reign of Nebuchadnezzar's Grandson , Jer. 27. 7. which was this Belshazzar . Now in the last of this Belshazzar , and the first of the Medes and Persians , God shews to Daniel how long the Church was to suffer under the three that were to succeed , and 't was to be for 2300 years longer , before the Churches deliverance was to be compleated , and Peace and Righteousness established in the Earth , under the blessed and glorious Reign and Government of Christ and his Saints on Earth , Dan. 7. 27 ▪ 28. with Psal. 72. the whole Psalm . Well might these heavy Tydings cause his countenance to change by the trouble of his mind about this matter , as the Repetition after Dan. 8. in the description of the 3 that were to Reign the 2300 years yet to come , as v. 19 , 20 , 21 , — 26. caused him to faint , even to sickness for certain days , v. ●7 . I say , well might these things be so di●●ressing to the Mind and Spirit of the Prophet , when he was expecting deliverance to the Church of God ▪ For in this very year ▪ the first of Darius , Dan. 9. 1 , 2. He understood by the Books of Jeremiah , the ending of the ●o years Captivity in Babylon , together with Gods providence in ending that first Monarchy , Jer. 27. 7. they ●●ing at a loss at which of the 3 goings into Captivity to head that number before , for there were ● goings into captivity , as 2 Chron. 36. 6. and 10 17. The next thing is how to carry on this time of 2300 years , according to Scripture . And first I shall premise , 1. That it is not so material to enquire what of this time is run out , in and under each of these Monarchies ( there being so much time alloted by Divine appointment for the whole ) if we can but find the time carried on in Scripture , it is sufficient , for as God set the time then to come , of the first Monarchy , in the 70 years of his Churches sufferings under it , so he sets the whole time of the three that were to succeed in the 2300 years of his Churches sufferings then to come . 2. That Histories do greatly differ , both as to number of Persons reigning , and the time that each reigned , that they rather confound than help in this matter , and is one reason why Expositors have so varied ; each following him whom he liked best , and endeavouring to reconcile the Scriptures to them , when indeed we should reconcile them to the Scriptures , and if they speak not according to them , not to hear them . And therefore to prosecute my design , I find we may reckon up this account of 2300 years ( so many of them as were past at Christs death ) by Scripture thus . First , 21 years after the 70 years expired in the ending of the Babylonian Monarchy , which was the time of Darius his Reign , after he took Babylon , before Cyrus came to the Throne , who was foretold by Isaiah the Prophet , Chap. 44. 28. to be the Person that should let go Gods Captives ; who accordingly did , Ezra . c. 1. Now the Scriptures give us this account ; 1. That the Medes and Persians were but one Monarchy . 2. That the Government was in the seed of th● Medes , at the time when Babylon was taken , D●● 5. 31. ch . 9. 1. 3. That Darius was 62 years old when he took Babylon , Dan. 5 31. ( there is some reason for the Spirits noting of that ) so that he might well Reign 21 years more , for that is but 83 , and many live to that age . 4. That he ordered , over the affairs of the Kingdom , 120 Princes , and 3 Presidents , &c. 5. He by the motion of these Princes made that Law , as firm as the Laws of the Medes and Persians , that Daniel was cast into the Lions Den by , Dan. 6. 7 , 8 , 9 , 10. 6. Upon his miraculous deliverance , he made a Decree to own the God of Daniel , chap. 6 ▪ 25 , 26. and published it through all his Dominions ; all these things must take up time . 7. Daniel , c. 6. 28. is said to prosper all his Reign ; therefore he did Reign . 8. The Holy Spirit gives us the description of this Monarchy under the Ram : He tells 〈…〉 ▪ Horns came up one after the other , and the last grew highest , which was Cyrus a Persian How he came to the Throne , Historians differ : some say by conquest ; this could not be : Others by marriage , or some natural Alliance , which is probable ; but that is not material to me , it 's sufficient that I find the Scriptures say that he came to the Throne . 9. Now these 21 years , I judge , are the 21 days , ( a day for a year ) the Angel saith the Prince of the Kingdom of Persia withstood him , Dan. 10. 13. For the better understanding of which , ( 1. ) In Dan. 9. after Daniel had understood by Books , the expiration of the 70 years captivity under the Babylonians , he sets himself to pray for Mercy and Deliverance , and hath no other Answer than ●th Vision of 70 weeks , and the division of them , Dan. ●9 . 25 , 26. which account was to begin from the going forth of the Commandment to build the City Jerusalem : 7 weeks it should be building : and built 62 to the Messiah , and in the midst of the last week , the Messiah should be cut off . So that in all this , there is no direct answer to Daniels prayer for present deliverance , for the Temple took up a long time in building , through the long death upon the work , before the command here spoken of for building the City came forth . Now as his prayer was in the first year of Darius , that is , not of his being a King , but his taking Babylon , and so being concerned with the Church of God , ( for God in his Word takes little or no notice of earthly powers , but as ▪ in Relation to his people ) so when Daniel was even now going out of the World , He sets himself to pray again , in ch . 10. which is said to be in the third of Cyrus , v. 1. and has this for Answer , that God was not unmindful of his Prayer , as v. 12. and gives a reason why deliverance was not yet to come ; The Prince of the Kingdom of 〈…〉 the Prince of Persia , but the Prince of the Kingdom of Persia , i. e. Darius who , tho'he was of the seed of the Medes , was Prince of the Kingdom of Persia , withstood him , that is , had not let Israel go , tho' he had strengthned him in his Kingdom , ch . 11. 1. Now this third year of Cyrus , might possibly be but the first of his absolute Reign , for it 's like he might under Darius , being old , rule 2 years before his death , because it s said , 2 Chron. the last , and 1. Ezra . 1. That in the first of Cyrus , he let Israel go , and 't is probable that Daniel died in the first of his absolute Reign , Dan x. last , for he continued but to the first of King Cyrus . Now the continuance here cannot relate to his honours , that King Nebuchadnezzar advanced him to , chap. 2. 48. for after his death , if not before , he retired and lived obscure at Court , chap. 5. 11 , 13. Neither did the Prophet Daniel come out of captivity , which it's like he had done if he had lived to the time of liberty to return , being a man whose Heart was so ingaged for the good of the Church of God ; besides , it hath been , that such as were to succeed in the Throne , have been in the management of the Government , before the death of him that preceded , as in the case of Solomon , and Darius , being 62 years old when he took Babylon , must be 81 when Cyrus came to the Government , if he managed these affairs the two last years of his life , as it 's probable he did , and 83 when he died , being the third of Cyrus his being concerned in the Government , but the first of his absolute rule ; and then he gives liberty to the People of God to return and build the Temple . Now this work after they entred upon it , did soon meet with interruptions in the time of Cyrus , that made the Decree for building the Temple , Ezra . 4. 5 , 24. But in the Reign of Darius , as v. 25. with chap. 5. 1. In the second year of his Reign , Hag. 1. 1. Zech. 1. 1. God stirred up the Spirit of his People , to set about the work afresh , incouraged from the Prophesying of those two Prophets , speaking to them from the mouth of God , and God disposing the Heart of that Prince to incourage it also , so that it was finished in four years , ( i. e. ) the sixth of his Reign , Ezra . 6. 14. 15. How many years this interruption continued ; or how many years it was between the first Decree of Cyrus , when they laid the Foundation of the Temple , including the years of Preparation , Ezra 3. 8 , 10. and the Decree of this Darius , in the sixth year of whose Reign it was finished , the Prophet Zechariah gives us an account , chap. 1. 12. to be seventy years , for the seventy years here intended , cannot be the seventy of their captivity in Babylon , in which time they were to pray for the peace of the City , and of the place where they were carried Captive ; For God promised that in the Peace thereof they should have peace , till the time came of their return , according to divine appointment , they were to build Houses , to Plant and to Marry , Jer. 29. 5 , 6 , 7. without attempting to return to build the Temple , till the seventy years were out ; therefore in that time to build Houses in Babylon , and not God's House in Jerusalem , was no crime . But the great thing the Prophets Zechariah and Haggai reprove them for , was this , — consider ( 1. ) The Prophets were contemporary , and prophesied in the second of Darius , the time that the Temple work is revived and finished . ( 2. ) They tell the People , 1. That God was displeased with their Fathers , and now with them . 2. For what he was displeased , viz. For minding their own private things , as Houses and Lands , &c. and letting the House of God lye waste . 3. The effects , in blasting all their labours , &c. ( 3. ) He promiseth them that upon their applying themselves to the work of finishing his House and the service of it , he would abundantly bless them ; So that the Prophets applying it to that time , we have reason to judge , that it was no other but the interruption upon the work which was , as all apprehend , some considerable length of time , but are at great uncertainty how to reckon it , when the labour may be saved , and we at no loss in the thing , when the Holy Spirit hath reckoned it for us ; now the Scripture tells us , that as the work was revived after seventy years Death upon it , in the second year of Darius , so it was finished in his sixth year , Ezek. 6. 15. which sixth year was his last , Artaxerxes succeeding him , in the seventh of whose Reign there is another decree to beautifie the House of God , and to provide it with Sacrifices , Ezra 7. 21 , 22 , 23 , 24 , 27. for this decree relates only to the House of God , and his worship therein ; In the twentieth of whose Reign another Decree comes forth to Build the City , Neh. 2. 1. — to the ninth , and here begins Daniel's seventy weeks of years ; so that , if this account be right , we have a very plain and certain account of the time , adding the seventy weeks of years to the death of Christ. I know it is the Opinion of most , if not all , to reckon otherwise , and indeed they cannot otherwise do , that go by History , which tells of more Kings Reigning , and that some of these I have mentioned did Reign longer , as that this Darius , in the sixth of whose Reign the Temple was finished , Reigned in all nineteen years , as Helvicus , Juni●s , Alsted , and others say ; but whence have they the account which we with so much confidence take up from them ? It 's from no infallible Writ ; they say also , that from Cyrus , including him , there was fourteen Kings Reigned in the Persian Monarchy before it was taken by the Grecians ; also that Cyrus in the nineteenth year of his Persian Monarchy Conquered Darius the Mede King of Babylon ; all which could not be : For 1. The Babylonish Monarchy was to end , and did in Nebuchadnezzar's Grandsons Reign , Jer. 27. 6 , 7. which was Belshazzar . 2. Darius , who was of the Seed of the Medes , Dan. 9. 1. Was King of Media and Persia , when he took Babylon , Dan. 5. 28 , 31. 3. There was to be but four Kings in Persia after Cyrus , how then could thirteen Reign ? Dan. 11. 2. The Angel , for the help of our Faith , tells Daniel , he would shew him the truth ; and that there should stand up yet ( that is , after Cyrus , for this Vision was in the third of Cyrus , as before I have noted , for the 10 , 11 , 12 chap. are but the continuance of the same Vision ; for as I have noted also , Daniel died this year ) three Kings , and the fourth shall be richer , &c. — and shall stir up all against the Realm of Greece , and here this Monarchy ends . To sum up all that we have said , there is , I. -21. years Of Darius , before Cyrus came to absolute Regal Power . II. 70. years Interruption after Cyrus's Decree for building the House . III. 4. years Of Darius in finishing it after they set to the work again . IV. 7. years To the Decree of Artaxerxes to furnish it with Sacrifices . V. 13. years To that of the 20th of Artaxerxes to Build the City Jerusalem . In all 115 years after the 70 years Captivity in Babylon was out before they began to Build the City Jerusalem again . In Daniel 9. 24. the Angel tells Daniel that 70 Weeks are determined upon his People and the Holy City , to finish transgression , to make an end of sin , to make reconciliation for the people , and to bring in everlasting righteousness . Then v. 25. he divides them , that from the going forth of the Commandment to Build the City should be seven Weeks , that is , before it should be Built and Finished , so long in Building , 49 years , and 62 Weeks it should be Built , but it should be trouble some times , and so it was with the Jews , what by the Grecian Monarchy , and after the Roman , for when the Messiah Christ came , they were tributary to the Romans ; and in the midst of the last Week the Messiah should be cut off , but not for himself , by whose Death the Everlasting Covenant was Sealed , Ratified and Confirmed , and all the Typical Sacrifices and Oblations to cease , as now no longer useful to the true Church of God , and great desolation was to ens●e upon that people for their unbelief , which accordingly fell out , and was brought upon them by Titus Son of Vespasian some years after the death of Christ , as Christ also fore-admonished them , Mat. 24. 15. Luke 21. 20. Add now these 69 Weeks , of years , and ½ Week ( for he was to suffer in the midst of a Week ) which amounts to 486 ½ unto the 115 years aforementioned , and it makes up 601 ½ . 69 Weeks ½ 486 ½ before 115. In all 601 ½ . As to all the other Numbers , Dan. 7. 25. of Time , Times , and dividing of Time , and the same Dan. 12. 7. and the 1290 and the 1335 ; I conceive all relate to the Times under the Gospel , and in Dan. 11. 31. and 12. 11. when 't is said the Daily Sacrifice shall be taken away , and the abomination that makes desolate placed in the room of it , and Dan. 12. 11. that from the time that this shall be done there shall be 1290 days , that is , years as before , Dan. 8. 14. the Sanctuary shall be cleansed , that the purity of Gods worship shall be restor'd at the end of that time ; and that blessed is he that comes to 1335 , which is forty five more than 1290. As these relate to the Church under the Gospel , and Gods worship there , therefore not properly rendered Sacrifices , as Dan. 9. 27. but by way of Supplement ; so I shall rather offer my thoughts of them under that of the Witnesses Prophesying , &c. only all must and do fall in within the time of this great number of 2300 years , and from what hath been spoken to it , we may guess how long it will be before it will expire . There are 601 ½ to the death of Christ ; and if we are right in the Tradition of years since his Birth , ( for Divine Writ being finished a little after his death , we have nothing else to go by , ) taking off the years of his Life which were 30 Luke . 3. 23. when he entred upon his Ministry , which he accomplished in or about the three years or half Week spoken of by Daniel 5. so that thirty three from 1686 , there rests 1653 , which added to 601 ½ makes 2254 ½ , which last Substracted from the Capital Number 2300 , there remains 45 ½ the only over-plus of Daniel's last number ; 601 ½ 1653 2254 ½ 2300 2254 ½ 0045 ½ so that I hope that Deliverance to the Church and people of God is not far off , and all our sad sights are but good signs . To what hath been said there is something Objected , the which with the answers take as followeth . Obj. That this calculation cannot be right , because it 's said , that when the Foundations of this second Temple were laid , many of the Priests and Levites , and chief of the Fathers that were ancient men , that had seen the first Temple , wept , when others , that were young , and had not seen the first house , rejoyced , &c. And if this be true that it was so long before Cyrus came to the absolute Government , and before the Decree for their return out of Babylon to build the House of God , they must be older , than in reason we can Judge men to live ; and this first , Because they must not be Infants when carried into Captivity , for then they could not remember what the first Temple was , ●ly . The 70 years of Captivity and the 21 years of Darius before Cyrus came to the Kingdom , and at least a year of preparation before they began to build , with their own age when carryed Captive , which could not be in reason much less than twenty years , is 102 years in all , which is an age beyond what usually men lived ; and it 's said there were many of those Ancient men that wept , &c. Ans. First , It 's to be noted , for so it is in the Scriptures of Truth , That there was a threefold going into Captivity . The First , in the 3d year of Jehoiakim , 2 Kin. 24. 1. with Dan. 1. 1 , 2. which was the 1st year of the Reign of Nebuchadnezzar , Jer. 25. 1. In this Daniel the Prophet was carried Captive , and was but young , as v. 4. This Jehoiakim Reigned in all 11 years , 2 Chron. 36. 5. Then Nebuchadnezzar Bound him in Chains , and carried him to Babylon , v. 6. And made Jehoiachin King in his stead , who Reigned 3 Months and 10 Days , and then the King of Babylon carryed him and the rest of the Vessels of the house of God , and a great Captivity of the People , 2 Kings 24. 10. — to 17. This was the second going into Captivity . Zedekiah was made King by the King of Babylon and Reigned 11 years , as 2 Kin. 24. 18. In the last of whose Reign and the 19 of Nebuchadnezzar's , Jerusalem was taken , ( as 2 Kin. 25. 8. with Jer. 52. 4 , 5 , 6 , 12 , 13. ) and burnt with the Temple . This is the third and last going into Captivity ; between which and the first it evidently appears , there were 18 or 19 years , and the Temple was not destroy'd till the last : So that the ancient men spoken of in Ezra , might be of the last going into Captivity , and then there is no need of reckoning them older than 20 years when carried Captive , 51 years of the Captivity , 19 being gone before and 21 of Darius , in all 92 years ; and it 's very probable many might live to that Age. Obj. But how doth it appear that the 70 years doth begin in the 1st of these goings into Captivity ? Ans. Very plainly ; For in Jer. 28. 3. The false Prophet saith that the Yoak of the King of Babylon should be broken , and the Captivity should return in two years ; In the 29th of Jer. the Lord tells them , that were then in Captivity , that they should build houses , Plant Gardens , and take Wives in the Land of their Captivity , and pray for the peace of the place , for in the peace thereof they should have peace , and and in the tenth verse , that after seventy years were accomplished , they should return , and not before ; so that it is evident that the seventy years in Gods appointment , did begin in their going into Captivity , that were then in Captivity , and not in their Captivity that was yet to come , which was not till the last of Zedekiah's Reign . Obj. 2. Zerubbabel who came out of Captivity , the Prince and Governour , did not only lay the Foundations of the house of God , Ezra 3. 8. But did also finish it , c. 5. 2. Now if the interruption was seventy years , he must be very old when he finished it , or very young to be chief when they first came up , and laid the Foundations . Ans. We know they were reckoned Princes , or Chiefs by their being Elder Brothers , or Families , whether Younger or Elder in years ; and he might live ( as doubtless he did ) all the time of the Interruption , and be twenty or thirty years old when he came out of Babylon , and be but ninety or a hundred years old , when the Temple was finished , and we read not of him afterward . For Ezra , who came up the seventh of Artaxerxes , and Nebemiah who came the twentieth of his Reign , both Governed and set things in Order themselves , according to the Commissions they had . And what Ezra writes of Zerubbabel is but Historical , of things past and done . But if this be not right , they that go by History , must be much more out , who make the time between Cyrus his decree , and the sixth of Darius his Reign , in which it was finished , to be at least a hundred twenty four or six , which is almost double seventy . Obj. 3. is about the one and twenty days , Dan. 10. 13. Some reckon it in the time of Cambyses Reign , and so part of the time of the interruption upon the work after the Foundation was laid ; but this could not be ; For Daniel lived but to the first of Cyrus absolute Government . Dan. 1. v. last . He prospered all the Reign of Darius , Dan. 6. 28. and in the Reign of Cyrus , that is , to the first of his absolute Government , and then dies : For he came not out of Captivity , which doubtless he had done , if he had lived , being a man , whose heart was set upon the work of God , and the good of his Church . Others take it to be the one and twenty natural days of Daniels fasting , as v. 2. But this cannot be , because the holy Spirit , that we might not be misled , reckons them twice by weeks of daies , as v. 2. 3. That we might not take them for the time after v. 13. Of one and twenty days as usual in Scripture , a day for a year . And in what sense can we suppose that the Prince of the Kingdom of Persia , could withstand an answer from God , of Daniels prayer , when the Angel tells him , that from the first day he set his heart to understand , &c. he was heard , v. 12. Therefore to conclude , what Persons Histories say did Reign , which the Scripture knows nothing of , or the time they say they did Reign , is nothing to me ; For I cannot think that God in his Word would have been so distinct , and particular in the persons Reigning , and their time , had it not been for a guide to us to calculate by . Therefore let others go by what Rule they please , I desire to abide by that word , which I know is a sure word of Prophesy , and cannot deceive any that have the mind of God in it . An Essay towards the understanding the Time set in the Scriptures respecting the Witnesses , left in the Word for the Use and Benefit of the Church . AND First , why two Witnesses ? First , Either because the Scriptures tell us , That in the Mouth of two or three Witnesses every thing shall be established . Two are sufficient , and less cannot ; holding forth this truth to us ; That let God's faithful Servants be never so much reduced as to their number , yet he hath not left himself without sufficient Witness in this World. Or , Secondly , To signifie unto us the greatness of that Apostacy that should be from the truth , of which the false Church should be composed , the whole Earth wondring after the Beast , and that but few comparatively should be found faithful in the time of the Holy Cities being trodden under footby the Gentiles . Or , Thirdly , Signifying to us , That as the Church at the time of Christ's coming was but one National Church , therefore represented by one Candlestick , Zech. 4. 2. Now under the Gospel the true Church of God , the Mystical Body of Christ her Head , consists of several visible Churches , and therefore is represented by two Candlesticks , Rev. 11. 4. Secondly , Who those Witnesses are ? Ans. Leaving them to their own thoughts , who take them to be either the two Testaments , or Magistracy and Ministry , or two particular Persons , I conceive them to be the faithful people of God , that have obtained Grace to hold the truth of Christ in all Ages , in a faithful adherence to him , under all the Apostacies that have been made from them , and Oppositions that have been made by them that have Apostatized from them that have not loved their Lives unto the death , for the Love they have had to Christ and his Gospel . Thirdly , The time of their Prophesie is set down , Rev. 11. 3. and is 1260 days , that is , so many years , which time is contemporary with the Gentiles treading under foot the Holy City for forty two Months . Now although in forty two full Months there are more days by about eighteen than 1260 , yet the Text seems to give us to understand that these times shall begin and end together , though thus differently reckoned , the one by the Sun , the other by the Moon , as may more fully appear in the next consideration of their work . Fourthly , Their work is implied in the name given them ; they are called Witnesses . To make a Person a true Witness , he must have a full knowledge of what he says or testifies , 1 John 1. 1 , 2 , 3. Therefore they are Gods Children here intended , that have experienced the things they testifie unto ; so the matter of their Testimony is that Act. 1. 8. to testifie to Christ his Person and Offices the alone Mediator , as revealed , opened and held forth in the Gospel , which is that upon which the true Church of God is Built , Eph. 2. 19 , 20 , &c. And which is the Temple not given to the Gentiles , whilst the Court and Holy City is given to them to tread under foot forty two Months , all which time the Witnesses here intended are to Prophesie and Testifie to those truths , that others under a name and profession of Christ Apostatized from , and intruded their false Doctrines and Corruptions instead of the truths and true worship of God , Acts 20. 28 , 29 , 30. 2 Thes. 2. 1 , 2 , 3 , 12. &c. 1 Tim. 4. 1 , 2 , 3. &c. 2 Tim. 3. 1 , 2 , 3 , 4 , 5. 1 Pet. 3. the whole chapter , 2 Pet. 2. the whole chapter , the Epistle of Jude , all are Prophetical of great Apostacies that would be from the Truths and Purity of the Gospel . Now , I say , the work of the Witnesses is , to stand up for the defence of the Gospel , and they shall do so for 1260 years together , and then they are slain and lye dead for three days and a half , that is , three years and a half , then the Spirit of life from God shall come upon them . Fifthly , Their finishing their Testimony , this must either respect their Testimony it self , or the time allotted to them , that is , the 1260 years ; I conceive the first is intended , for after or when they are upon the finishing it , there is a fresh War made upon them , in which , they that make the War upon them prevail , so as to overcome them , and kill them , and then they lye dead for three years and ½ , now how long time this shall take up , is not said . And if the holy Spirit who had been so exact , in setting down the time of 1260 years of their Prophesy , and the three days and ½ of their lying dead , had omitted a time between both , the Church of God had been at as great uncertainty , as if no time had been set almost . Therefore if we take the finishing their Testimony to respect their work , then it is our concernment to consider wherein this finishing part doth lye ; And that I conceive to be in a witness to the Kingly Office of Christ. His Prophetical , and Priestly Offices were first Witnessed to ; And this hath been lastly contested for , even to blood , in the last Wars in England , as the other had been upon which this last War hath been commenced . The Testimony being further confirmed in the Martyrdom of many of those concerned in the finishing of this Testimony . The sufferings of the Church in these late years has been carried on against her otherwise than in former ages , in other Methods , and under other names , and pretences , all bespeaking that the time of finishing the Testimony is come , and the War commenced , and it may be an overcoming , if not killing also . Sixthly where this shall be ? Ans. It will be there where this finishing part of the witness to Christ is born , for there the last War is ( which is the last effort which Antichrist shall make against the Church of God ) and overcoming , and killing will be : And where they shall lye dead , and where they shall rise ? when the Spirit of life from God comes upon them ; Now where shall all these things be ? The Holy Spirit tells us , it shall be in the Street of the great City , Rev. 11. 8. Not in all the Ten , but in one Street , and upon their resurrection the tenth part of the City falleth , not the whole City at once , v 13. So that in the Street , or Kingdom where the Testimony hath been finished , there all the rest follow , and there the deliverance of the Church shall begin , to an utter overthrow of all her Persecutors and Mortal Enemies . Seventhly , When this shall be ? Ans. To know the beginning and end of these times and things , there are two ways of calculating . The one is beginning at the Head of a number , so reckoning forward to its end ; The other is back-wards , as Daniel did , Chap. 9. beginning our reckoning at the end of the number , and so reckoning to the beginning ; Now by one of these two ways , in Gods time we shall infallibly know . But to the Question , I suppose both ways may be a help to us now , and Scripture numbers have a dependance one upon the other , and there lies the harmony of them , when that is understood . The great number , which includes all the rest , throughout the sufferings of the Church of God , under the three last of Daniels four Monarchies , is that of 2300 years , which I have indeavoured to carry on by Scripture to the end of it , within forty five or forty four years , from this year of our Lord 1686. There are two other great numbers in Daniel , chap. 12. one of 1290. the other 1335. which is forty five more than the other ; so that altho' they both begin together , they do not both end together , by 45 years . That they begin together is evident , for the 45th is the addition of so many to the 1290. therefore blessed is he that lives to the forty five longer than the 1290. for altho' the Churches deliverance shall begin at the 1290. it shall not be compleated till forty five more ; Therefore blessed is he that lives till that time : so that when ever these 1335. years begin , they end with the 2300 years also . Again , the 1290. is thirty more than 1260. in Rev. 11. therefore tho' they may end together , yet they cannot begin together . And because of this , expositors have generally judged , that the 1290. in Daniel relate to the Jews , and the 1260 to the Gentile Church , but by what reason I cannot be satisfied . Hence they head this 1290. at Julians attempting to rebuild the Temple ; The reason of which was this , he had apostatized from Christianity , and restored the Gentile Worship and Sacrifices , and as an affront to Christians , put the Jews upon Sacrificing also , who told him that it was not lawful for them , but in the Temple at Jerusalem , therefore he orders them to build it , which they attempted to do , but could but attempt , for God by his immediate power prevented them . This Julian began his Reign in 365. and Reigned but three years , so that this opinion time hath confuted ; For add 1290 to 368 , it makes but 1658. at which time they reckon'd the Jews would be called ; but no such thing hath been : Therefore they expounded all these places , which we read Sacrifices , with a supplement , in Dan. 8 12. chap. 11. 31. chap. 12. 11. to intend the Jewish worship , which Julian attempted to set up in confront to Christianity , to be the abomination that makes desolate , for all or any of which I see no reason . It is properly translated Sacrifice in one place , as chap. 9. 26 , 27. And this doth relate to the taking away of the Sacrifices then in being , of Gods own appointment , which accordingly were taken away , as Christ himself also admonished . Mat. 24. 15. by Titus — &c. 368 1290 1658 But the abomination which makes desolate , I conceive is some corruption in the Gospel worship , the true worship of God ; And therefore seeing we , as before , find the Apostle concerned so much in forewarning the Church by a Spirit of Prophesie , of what had also been expresly foretold by the Spirit of God ; If it was expresly foretold , it must be written some where or other : and take the Apostles own exposition , 1 Tim. 4. 1 , 2 , 3. Why may we not rather reckon this to be the abomination , to astonishment foretold by Daniel , and this came in in the 383. year , when Syricius was Bishop of Rome and continued 15 years ; in his time Marriage was forbidden to the Priests , and in the 425. year Caelestinus was Bishop of Rome and continued eight years ; He assumed the temporal power , as 2 Tim. 3. 1 , 2 , 4 , 5. and why we may not head these numbers here , I would be glad to understand . In the last of which I conceive Antichrist did make his first visible appearance in the World : so that add the 1260 to 425 it makes 1685 , and you bring it to the end of 2300 days within forty five years , or a year or two , which time I conceive is alloted to pour out the Vials , and to accomplish the great revolutions in , that shall come upon the Earth , in order to the possessing of the Kingdom , that shall be given to the Saints of the most high , Dan. 7. 26 , 27 , 28. There is time expressed by time , times , and dividing of time , three times in Scripture , as Dan. 7. 25. 12. 7. Rev. 12. 14. I find time thus expressed but in one place more , and that is , Dan. 4. 23. where it's certainly taken for years , and by what rule we will construe it otherwise in other places I see not . And that in Dan. 12. 11. seems plainly to relate to a special time of the Enemies accomplishing to scatter the power of the Holy People , then all shall be finished , ( i e. ) the sufferings of the Church , or deliverance shall thence begin , and bear date from the end of this three years and ½ In Dan. 7. 25. He tells who shall act this last part , compared with Rev. 11. and in Rev. 12. 14. how God even in that time will provide for his Church , when the Devil pours out his last wrath upon her , knowing his time is short , and what time this should be , except the three years and ½ of the Witnesses lying dead ; I cannot see the time when Babylon shall say in her Heart , she sits a Queen , shall see no sorrow , Widdow-hood , or loss of Children any more , having accomplished what she had been 1260. days labouring 1260 425 1685. at , the slaughter and death of the Witnesses , whom she hath now dead at her feet ; Therefore they make merry , send gifts to one another , not knowing how near utter destruction is at her door , she being like Pharaoh of old . but a noise , and past her time . For I conceive the Witnesses cannot be said to Prophesy when dead , therefore this time follows immediatly upon the end of the 1260 days of their Prophecies ; which ending in 1685 according to the preceding computation ; at which time Popery came to be inthron'd in this Nation , accomplished the slaughter and death of the Witnesses ; the time of whose lying dead , which was to be three years and an half , being added to 1685 , amounts to 1688 and an half , which was the very time of Gods lifting up his hand by his present Providence to save these distressed Nations . FINIS . A Catalogue of Books Printed for Nath-Crouch at the Bell in the Poultrey near Cheapside . History . 1. ENgland's Monarchs : Or , A Relation of the most remarkable Transactions , from Julius Caesar ; adorned with Poems , and the Picture of every Monarch from K. Will. the Conqueror to this time . 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Price one shilling . 38 ▪ JACOB Wrestling with GOD , and prevailing ; Or , a Treatise concerning the Necessity and ●fficacy of Faith in Prayer : Wherein divers weighty Questions and Cases of Conscience about praying in Faith , are stated and resolved : For the satisfying of scrupulous Consciences ; Conviction of formal Hypocrites , awakening of all both weak and strong , o this great duty of Prayer . By T. Taylor , formerly Minister at St. Edmund's Bury , now at Cambridge . price one shilling . 39. HEaven upon Earth or Good News for Repenting Sinners : Being an Account of the Remarkable Experiences & Evidences of many Eminent Christians in several Declarations made by them upon Solemn Occasions . Displaying thē exceeding Riches of the Free Grace and Love of God in supporting them under violent Temptations & at length filling their Souls with Divine Consolations . With the Memorable Conversion , Exemplary Repentance , and Dying Expressions of the late Earl of Rochester . Approved of as very necessary for comforting poor Doubting Believers , By W. Dyer Minister of the Gospel . Price One Shilling . 40. THE Welcome Communicant , Containing brief Directions to the weakest Christians how to proceed from one Grace to another , according to the Rule of the Sacred Scriptures , that so they may come with cheerfulness and Acceptance to the LORDS TABLE . Together with Devotions and Prayers before , at , and after the Receiving the Holy Communion . By A. H. D. D. Price six Pence . FINIS . Notes, typically marginal, from the original text Notes for div A47362-e6710 Ri●●mus St. Thom. adsac● . Eucharist . Rev. 17. v. 11. 6. 16. * cum inter . in glosl . extr . Job 22. in Liv. 2. * De expresso dei verbo . † Epiphanius horis . 97. per totum . * de Imag. 1. 2. Bernard . Livius l. 1. Plutarch in Numa . Bellar. de Imag. Sanct. l. 2. c. 8. Isa 40. 18. Gal. 3. 13. quis nescit Vo●usi , Bithinice qualia demens Egyptus Protent a colat , &c. J●venal sat . 15. Notes for div A47362-e15830 Dan. 11. 21. ver . 22. ver . 23. Dan. 11. 35. Notes for div A47362-e19200 Pet. Jurieu accom . Prophe . p. 37. See his preface , advice to all Christians . Here I must n●te sith by the Church he speaks of thus divided ▪ into three parts , is meant great Babylon or Church of Rome , it f●llows plainly from hence that all these three parts are Antichristian , and but as so many Limbs of the great Whore. Pools Annot on Rev. 11. 15. * In this he agrees much with Dr. Goodwin and many other English Writers that the slaying of the Witnesses is not a temporal slaying but only a●i●il death , and it much comports , as we before have noted , with the late dismal days in England . Our times in respect of the late King and his Confederates have sufficiently made this good which the Dr. so long ago hinted . — Notes for div A47362-e24610 * So 't is now by France . Notes for div A47362-e25790 See Mr Knowles Exposition on the Rev. p. 130. Notes for div A47362-e29970 Ans. Ans. 
A47607	----	Sion in distress, or, The groans of the Protestant Chruch [sic] Keach, Benjamin, 1640-1704. 1681 Approx. 208 KB of XML-encoded text transcribed from 69 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47607 Wing K87 ESTC R27452 09859682 ocm 09859682 44277 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47607) Transcribed from: (Early English Books Online ; image set 44277) Images scanned from microfilm: (Early English books, 1641-1700 ; 1361:20) Sion in distress, or, The groans of the Protestant Chruch [sic] Keach, Benjamin, 1640-1704. [6], 128 p. Printed by George Larkin for Enoch Prosser, London : 1681. Attributed by Wing, NUC pre-1956 imprints to Benjamin Keach. In verse. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catholic Church -- Anecdotes 2005-05 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-07 Rachel Losh Sampled and proofread 2005-07 Rachel Losh Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion SION in DISTRESS : OR , THE GROANS OF THE Protestant CHRUCH . Lam. I , 12. Is there any Sorrow like unto my Sorrow ? Vers . 17. Sion spreadeth forth her Arms , and there is none to comfort her . Vers . 20. Behold , O Lord , I am in DISTRESS ! — Quis talia Fando Temperet a lachrimis ? — Virgil. LONDON : Printed by George Larkin , for Enoch Prosser , at the Sign of the Rose and Crown in Sweethings-Alley , at the East End of the Royal Exchange , 1681. To the READER . YOu are here presented with a Reviv'd Poem , with such Additions and Enlargements as makes it very different from the First Impression . It is suited to the Present State of the Protestant Church , shewing the Causes of her present Calamity , with an Ennumeration of some Prevailing Sins ; the Plots and Contrivances of ROME against SION ; the Marks of the Antichristian Beast and Scarlet Whore , with her Arraignment and Condemnation , ( illustrated in difficult places with Marginal Notes . ) Also some probable Discoveries of the Churches Redemption , and the approaching Glory of the Latter Day . We have now a plain Prospect ( by the Gracious Discoveries of Providence ) of those Horrid and Execrable Plots , which the restless Adversary has contriv'd against the Peace and very Being of SION , and which were much in the dark when my Muse first bewail'd its Condition , and suspected that this Epidemical Mischief ( now Reveal'd ) was then a hatching . In a Subject of Grief , a quaint and ornamental Method is not to be expected : for an abrupt and sobbing Delivery is more natural in the Delineations of Sorrow , then a studied well-poiz'd and artificial Harrangue . The Subject is Divine , and too lofty for so weak a Muse ; which I hope will oblige the Generous Reader to a candid and mild Construction . I have writ according to the measure of Light received , and have contributed my Mite ( in a well-meaning Spirit ) to reduce us to our Selves . Against the Reigning Evils which expose us to Temporal and Spiritual Enemies , many Wholesome Precepts from Scripture and Reason are given . The Rise , Progress , and Persecutions of the Man of Sin , are succinctly delivered , with the Evidence of Approved Historians , ( some of them Papists ) whose Evidence against Themselves ought to be convincing . There cann't be too many Defendants against so Vigorous an Assailant as Rome is . There are many Excellent Tracts that discover the Villanies of Popery , and I wish they were more Common . It is a great comfort that the Spirit of the Nation is so much ( and justly ) incensed against it . And that our Parliament is so Thorow and Resolved to crush that Interest , whose Principles teach them to be ( to all Hereticks , for so they call Protestants ) Trayterous Subjects , ill Neighbours , and worse Soveraigns . To promote the Just Odium of my Native Countrey against so destructive and malignant an Enemy , is ( in part ) the Design of this Essay ; ( which being of small bulk and price , may possibly come into more hands then larger Volumns . ) If it contributes any thing in order to that End , it answers the Expectation of Your Souls Well-Wisher . To his Friend the AVTHOR , On the FIRST IMPRESSION . WHat Muse is this , that thus inspires thy Brain , And leads thy Genius to so high a Strain ? Must thy Aspiring Fancy now rehearse Thy Mothers Groans in an Elegiack Verse ? Is Prose too mean and unregarded now , That still in Verse thou let'st the World know how SION's abus'd by Rome's Infernal Crew ? How in her Blood they did their hands imbrew ? Let thy Endeavours prosper : Let them prove To be Rome's shame : A Token of thy Love To thy Distressed Mother , ( now the scorn Of black-mouth'd Imps , who are of Satan born . ) Aspiring Soul ! What from her Sorrows climb To a Prophetick Spirit in thy Rhime ! Foretelling how she shall deliver'd be From all those Bloody Beasts , whom thou do'st see God will destroy , and will thy Mother make Heav'ns Glory , and Earths Joy , for his Names sake . Jehovah bless thy Work this Book , though small , And make it prove a Preface to Rome's Fall. Vale. To my Friend the AUTHOR , Upon His REVIV'D POEM . HEre 's Grief in Raptures ! Who could thus infuse All Strains of Sorrow ? No Aonnian Muse Such Sacred Rhapsodies could e'er inspire : Nor were they borrow'd from Apollo's Quire. No Inspiration from the Thespian Spring , Does teach our Poet in this mode to sing . He suks no Hippocrene , nor feeds upon The fancy'd Dew of Pagan Helicon . He mounts no Pegasus , nor gathers Drops Distill'd by Clio from Parnassian Tops . These are but Whimsies — Some Seraphick Fire His Muse did with this Mourning Song inspire Who ran but , in the highest Notes of Grief , Weep Tears in Verse , when SION wants Relief ? Such as from . Art their lofty Strains do borrow , Do but describe an Artificial Sorrow : But his is purely Natural : for we Perceive it comes from perfect Sympathy . His clear discerning Soul her danger sees Approaching on by unperceiv'd degrees . He gives us Warning to prevent the Stroke , To leave our Sins , and Mercy to invoke . Here 's a Prophetick Glass , where we may view The swift Destruction that will ( else ) ensue . But Friend , we thank thee that thou hast not left us Without some hope , nor has thy Book bereft us Of Consolation ; for the SCARLET WHORE Is there so Sentenc'd , that She 'll rise no more . Sion in Distress : OR , THE GROANS OF THE PROTESTANT CHURCH . SION . What dismal Vapour ( in so black a form ) Is this , that seems to Harbinger a Storm ? What pitchy Cloud invades our Starry Sky , To stop the Beamings of the Worlds Great Eye ? What spreading Sables of Egyptian Night , Would rob the Earth of its Illustrious Light ? What interposing Fog obscures our Sun ? What dire Eclipse benights our Horizon ? Is England's Great and Royal Bridegroom fled ? Is its Aurora newly gone to bed ? That scatter'd Clouds make such prodigious haste , Combine in one , and re-unite so fast . Clouds that so lately dissipated were , Do now conspire to make a Darker Air ! I mourn impity'd , groan without Relief ! No bounds nor measures terminate my grief ! The Sluces of mine Eyes are too too narrow To went the Streams of my increasing Sorrow . Ebbs follow swelling Floods , and Vernal Days Adorn the Fields that Winter disarrays : All States and Things have their alternate ranges , As Providence the Scene of Action changes . All Revolutions , hurries to and fro , At length some Rest and Settlement do know . But helpless I , have often look'd about , To find some Ease , or Soul-Refreshment out ; Yet can I see no prospect of Relief , But swift Additions multiply my grief . As Pilgrims wander in their deep distress Amongst the wild rapacious Savages , In pathless Desarts , where the midnight howls Of hungry Wolves , mixt with the screech of Owls , And Ravens dismal croaks , salute the Ears Of poor erratick trembling Passengers : So I 'm sorrounded , so the Beasts of Prey Conspire to take my Life and Name away . My glowing Soul does melt , my Spirits faint ●or want of vent ; I 'm pregnant with complaint . No Age nor Generation but has known ●ome part of this my just and grievons moan . ●ut now I 'm far more dangerously charg'd ; ●y Bolder Foes my sorrows are enlarg'd : 〈◊〉 hellish Tribe from black Avernus flew , ●hat , Bloodhound-like , me and my Lambs pursue . Lord JESUS come ! O let my Cries invoke Thy sacred Presence to divert the stroke . Are all my Friends withdrawn ? what is there non Steps in to ease me of my grievous moan ? Sion's Friend . WHat doleful noise salutes my wondring Ear What grief-expressing Note is that I hear Methinks the Accent of this Dismal Cry , Bespeaks some one in great extremity . The shrilness of the mournful Voice bespeaks A Womans loud and unregarded shrieks . The more her deep and piercing sobs I heed , The more my Heart in sympathy does bleed . Ah! who can find her out ? who can make known The Author of this Heart-relenting Moan ? Doubtless , though Grief now seizes thous upon her , She is a Lady of high Birth and Honour ; Of Royal Stem , extracted from Above , Nurs'd in the Chambers of the Fathers Love ; Espoused to a most Illustrious Prince , Who over all has Just Preheminence , Monarch of Monarchs — Sion ! Is it Thou ! O mourn , my soul ! O let my Spirit bow ! Let all that love the Bridegroom sigh for grief ; For Sion weeps as one past all Relief . But why , O Sion , since th● art belov'd Of Heavens Supream , art thou so sadly mov'd ? Thy Arms expanded , thus implore the Skies ? Thy streaming Rivulets , flow from thine eies ? ●●is makes me wonder . — Sion . — MY forlorn Estate 〈◊〉 poor , unpitty'd , mean and desolate ; ●ong have wander'd in the Wilderness ●volv'd in trouble , kept in sore Distress , 〈◊〉 Caves , absconding from the horrid Rage ●f Savage Beasts , until this later Age 〈◊〉 made Attempts to look a little Out , ●he Monster spy'd me , and does search about ; ●he Roaring Bloud-Hounds , greedy on the scent , ●o kill , or drive me back again , are bent . ●o Interval of Peace , no Rest they give , ●●onounce me cursed , and not fit to live : 〈◊〉 Dragon fell , combined with the Beast ●o gore my Sides , and spoil my Interest . ●h ' old Lion , Lionness , and Lions Whelp , ●ith dreadful Jaws , the other Beasts do help . ●●gs , Bulls , and Foxes , Bears and Wolves agree ●o rend , to tear , and make a spoil of me . ●hat have been so delicately bred , 〈◊〉 Children at a Royal Table fed ; ●n how expos'd to the Infernal Spite 〈◊〉 such as do in Fire and Blood delight . ●ots hatch'd in Hell and Rome ! that black design 〈…〉 a Monarch ; and to undermine Our Ancient Laws , subvert Religion , and Bow England's Neck to Antichrists command ; Were but Preludiums to that dismal Vrn ( As martyr'd heaps in flaming Smithfield burn ) Design'd for Protestants , and all the Rest Who hate Romes Idol , th' Image of the Beast . I am the Mark the Monsters aim at : All Their grand designs were to contrive my fall . If Friends or others any Favours show , They straight conspire to work their Overthrow . Ah vile Conspiracy ! Ah cursed PLOT ! So deeply laid ! How canst thou be Forgot ? Hells grand Intreagues ne'er introduc'd a Brat Into the World , so horrible as that . Since Rome the western cheated Monarchs rid , A Rampant WHORE , the horned Beast bestrid . Disgorging Plots , employing hellish Actors : May all our Off-spring Exeerate such Factors ! Sion forlorn ! How very few regard Thy cries & tears , mens hearts are grown so hard ! In Restless Hurries , tost with every wind , No Ease , no Peace , no Comfort can I find The horrid Aspect of these Monsters do Affright my Children , some they worry too ; On Some they seiz , like greedy Beasts of prey , And to their Dens the Sacrifice convey . Renowned GODFREY ! ( whose immortal glory Mastyr'd for me , shall ever live in Story ) Let every Loyal Eye that sees it there , Yield to his Name the Tribute of a Tour. Brave Soul ! Thy Love and Loyalty do claim That King and People should proclaim thy Name , As England's Victim , ne'er to be forgot , Fast'ning on Rome an everlasting Blot . The Great Jehovah , who is onely Wise , Permits thy Fall as a sweet Sacrifice . Thy Barb'rous Murder has made clearly out That Plot which none but Infidels can doubt . Those bloody Varlets , black Assassinates , Curs'd Executioners of Rome's Debates , Drunk with Infernal Cruelty , made Thee A Specimen of England's Tragedy . By Thee we learn what Courtesie to hope From Romish Butchers , Vassals to the Pope . Thou led'st the Van , first fell into the Trap , From whence they say no Protestant shall ' scape . Pure Innocence Trapann'd , amongst them came , Without suspicion , ( like a harmless Lamb ) Whilst they , like hungry Tygers , ready stood T'embrue their Tallons in thy guiltless Blood. Thou little thought'st such an Infernal Snare Had been thus laid to trap Thee unaware ! 'T is strange , say some , what Reason should engage Them to make Thee the Object of their Rage ? The Cause was thus : The Babylonish Whore , Big with a Bastard , long'd ( as heretofore ) 〈◊〉 Christian Blood : her Favourites made haste , ●a her great need to help her to a Taste . Of choicest Liquors this she calls the first , To chear her linking heart and quench her thirst . Fearing Miscarriage , when her Spirits faint , She drinks the hearts Blood of some Martyr'd Saint Then Horse-leech more insatiable , she cries , Give , give me that , or nothing will suffice My Craving Paunch ; my pleasure must be done : This Heretick was a Pragmatick One ; He knew my Secret Clubs , and would Reveal My Tragick Plots : We must prevent his Zeal . We 'll Strangle Him , before He gives a glimpse Of our Designs , or Countermines our Imps. Ah Brutish Whore ! of Cannibals the worse . This bloody Draught has brought an endless Curse On thee : And lasting Calendars we see Records this Instance of thy Cruelty . This Loyal Knight ne'er injur'd you , but stood Discharging Justice for his Countreys Good. Will nought but Blood of Protestants give ease Or quench your thirst ? What mischievous Disease Infects your Bowels ? Must your Chruches Food Be flesh of Saints ? Your mornings-draught , their blood Fellonious Strumpet ! Must you be so bold , To steal by night into your Neighbours Fold ? Seiz on my Lambs ? Thy Theft and Cruelty , As well as Murder , shall revenged be . But since He 's gone , and Justice does pursue ▪ With eager steps th' Assassinating Crew , We 'll acquiesce : For Heaven seems to call For Tears Cessation at his Funeral : Let Christians offer , through the Universe , Whole H●catombs upon his bleeding Herse . And could their Tears increase into a Flood , 'T were no excess — So much I prize his Blood. But other grounds of Grief are in mine Eye , Which cause my Sorrows to advance so high , That my o'er-burthen'd Heart can scarce express The nature of my Inward Heaviness . Sion's Friend . SIon , Thy sad and bitter Lamentation Does move my very Soul unto Compassion : But say , what Cause does aggravate your Fears , And thus provokes to further Cries and Tears ? Sion . IF that my Head were Waters , and each Eye A brim-full Fountain , I could drein 'em dry . I 'm steep'd in brackissh Floods , nay almost drownd , To see how Sin does ev'ry where abound . Where e'er I am , I nought can see or hear , But that which doth my Soul in pieces tear . It breaks my heart that England thus should be A Scene for Actors of Debauchery . What perpetrations of the blackest Crimes Appear not bare-fac'd in our present times ? The God ( incens'd ) has fearful Judgments sent , To humble men , and move them to repent ; Yet they proceed in soul Impenitence , And aggravate their horrid insolence ; Seeming to bid Defiances to Heaven , Scorning to take the dreadful Warnings given . The sweeping Plague ( that Messenger of Wrath ) In such as ' scap'd , small Reformation hath Produc'd ! Nor has the desolating Fire ( A perfect Token of Gods flaming Ire ) Remov'd the City's Pride ; 't was great before , And now it seems to multiply much more . Fantastick Garbs , and Antick Modes declare How much from Pride their Souls reformed are ; Though want , though poverty , and loss of Trade , Do many Men and Families invade ; Yet do they vaunt in pride and luxury , As if they had vast Mines of Treasures by . Some know not what to eat , nor how to go , Yet on the Poor will no Compassion show : ( Whose unregarded Cries , unheeded Moans , Whose unreliev'd Distress , unpity'd Groans , Can scarce extort a Mite ) such do not grudge To purchase Hell at dearest Rates , and drudge To please their brutish lusts , who void of measure Consume Estates to wantonize in Pleasure , Tumbling in Riot ( as proud Dives fat ) Whilst Lazarus lies starving at the Gate . A Complaint of Oaths . Volleys of Oaths , with horrid Blasphemy , And dreadful Cursings , in mine Ears do cry . Mark but our impious Gallants when they meet , Observe the mode how they each other greet . What new-coin'd oaths , what modish execrations What damming , sinking , horrid Imprecations Do they disgorge ? The Serpents fiery hiss , That belches Sulphur from the black Abyss , Can scarce out-do this Ranting Tribe , who count The Man Genteel that is most paramount In wickedness ; he that blasphemes aloud Christs blood and wounds , is Courtier alamode . How can th' abused Earth but gape again , To swallow quick vile Wretches so prophane ! Can Heavens great Artillery so long Forbear the Treasons of a mortal Tongue ? Jehovah's Attributes so vilely us'd ! His sacred Essence and his Name abus'd ▪ Fresh Blasphemies they mint , new Curses frame , And Sins that never had before a Name . Graduates in Courtship are preferr'd , who made Most quick proficience in a hellish Trade : Such rant and roar , such revel , domineer , As if nor God nor Devil they did fear . Approaching dangers can't disturb their pleasure But still they sin until they fill their measure Judgments deferr'd , in evil makes them bold , Despising such by whom they are controld . As if th' avenging Hand their Lives did spare , Thus to provoke Him without dread or fear . But poor Blasphemer , when thou art past by , 'T is not t' indulge thee in iniquity . Think'st thou the God of Purity does like Such ways , because he yet for bears to strike ? Do'st think a gloomy interposing Cloud , From Gods all-searching Eye can be thy shroud ? Or that because He is inthron'd on high , Thy Deeds of Darkness He cannot espy ? Or since his Judgements are so long delaid , Wilt thou proceed , and be no whit afraid ? Wilt thou His Patience without end abuse , Slight true Repentance , and His Grace refuse ? If so , thy Judgment hastens — For a Rod Will quickly reach thee from an angry God. Because of Oaths the Land does greatly mourn , For which my Soul much inward grief has born . Do'st thou not see how filthy Drunkenness Does raign in City , and in Villages ? Some reel and wallow in the street , like Swine , Whilst others boast their strength in drinking Wine : Although to such , God doth denounce a Curse , They mind it not , but still grow worse and worse . Dread not Examples of Gods wrath at all , Nor what to Drunkards does so oft befall : Altho Gods Word has dreadful Warnings given , That Drunkards never shall inherit Heaven , But that their lot shall with damn'd Spirits be , In Chains of Darkness to Eternity . They drink , carouse , and waste their jolly breath , Upon the brink of Everlasting Death . Whate'er ensues , they are resolv'd they will Carouse full Goblets , and be filthy still . Thus men by Pride , by Oaths , by Worldliness , By daily swallowing Liquor to excess , Defile the Land , and do the Lord Provoke , To cause his Vengeance on the Land to smoak . Sin sets the door wide open , and makes way For all the Sorrows of th' approaching day . These are in part the cause of England's Wo , And will ( if Grace prevents not ) it undo . But there are other heinous Sins behind , Which pierce my Bowels , and perplex my Mind ▪ A Complaint of Whoredom , Adultery , &c , Did filthy Lust and Whoredom ever rage With more success then in the present Age ? Abominations of so vile a Name , That their bare mention is indeed a shame . What Sin more hateful in Jehovah's Eye , Then this of Whoredom and Adultery ? 'T is rank'd as Chief , and marches in the Van Of all the gross Debaucheries of Man , In those black Muster-Rolls God does record Of grand Offences in his holy Word . What more affronts the Second Table ? Or Provokes the Lord ? No fitter Metaphor Could be produc'd t ' express Idolatry , Then that abhorred Name , Adultery . Besides the Terrors of Gods fiery Wrath , Which judges such to everlasting Death ; On Earth , amongst all sober men , they gain So vile a blot , so infamous a stain , As all the Waters in the Sea can nev'r Wipe off , nor can it be forgot for ever . But O what dismal Consequences wait For speedy entrance at the wretches gate ! ●r lewd Embraces of lascivious Dames ●ill rot their bones , breed cankers in their names , ●get consumption in Estate and Purse , ●●oduce Destruction , and a certain Curse : ●●e common ends that such arrive unto , ●●e soul Diseases , Beggery and Wo. ●●ey're sottish Fools ( says wise Demosthenes ) ●●at buy Repentance at such Rates as these : ●hat sin , to please an Enemy , that strives ●o damn their Souls , and rob them of their lives . ●od in his Scared * Ordinances hath ●ppointed such to an immediate Death . ●ould men but judge it as their greatest Foe , ●hey'd never love , nor hug it as they do . ●●ch Sex is bad , but Women seem to be ●he very Brokers of Immodesty ; ●hich makes that passage to be born in mind , ● wise and vertuous Woman who can find ? our City-Dames and Ladies are on fire With wanton passion , and unchaste desire ; ●●oviding Meats on purpose to inflame ●heir pamper'd Gallants to their wonted shame . ●●re Brests and Naked Necks , a Harlots Dress , ●re strong Temptations unto Wickedness . ●ll other sins ( th' Apostle does declare ) Which men commit , without the Body are : ●●t this abominable Act alone , ●gainst his Body by a man is done . ●arriage to all , the Undefiled Bed , Honourable ; he that will , may wed : But Whoremongers God judges , and they shall Be cast into the Lake , both great and small , The Wiseman calls th' Adulterer , A Fool : And well he may , for he destroys his Soul. No Sots like them , for branded , still they show The marks of Folly wheresoe'er they go . O how th'unclean and bruitish man exceeds Inferiour Sinners in reproachful Deeds ! My Grievances are many , and my Fear Is more then my distressed Soul can bear : My panting Breast and a king Heart is sad , To think of what I further have to add . But O amazing master-piece of wonder ! That 's like to rend my very heart a sunder , When I consider that an Age of Light Produces Monsters blacker then the Night : A Cursed Tribe of wretched Atheists dare , Without all Dread and Reverential Fear , Strike at the Essence of the Great Jehove , And all the Glories that reside Above : As if me●r Francis of a Cloudy Brain , And all Religion an Intrigue of Man : That dare pronounce all Evangelick Law A Trick of State to keep the World in aw . Creating Idols in their Brains ; that even Make mocks of Hell , and a meer scorn of Heaven . But can such Fancies challenge an abode Within your Hearts , to Dis-believe to GOD ? On th' Vniversal Fabrick cast an Eye , The Sea , the Earth , and the expanded Sky : Can so Sublime Illustrious an Effect ●e form'd without a Glorious Architect ? ●f Reason be your Rule , true Logicks Laws ●ronounce Effects resulting from a Cause , Whose Order leads us to Infinity , ●ure Arguments of a Divinity . Created Things must a Creator have ; And that Begetter who first Being gave To Essences produc'd , can't be Begot ; He 's therefore GOD , and other else is not . This Causa Prima , without Time or Date , ●s He that did all Entity create . The First could not Himself create ; so He Must have His Essence from Eternity . Who can make Phoebus his swift Course Reverse ? Or balance in his Palm the Universe ? Who can the Ocean in a Sieve confine ? ●f none can do 't , then none can GOD define . ●irst Principles are beyond Definition ; No Logick reaches at so high a Vision : ●Tis unreveal'd to Reason , for no strain Of lofty Metaphysicks can contain Those Mysteries ; true Wisdom therefore hath Commanded Reason to give room to Faith. ●f what we see had not a first Creator , Then 't is its own immediate Operator ; ●f so , it Acts , before it had a Being : But such Conclusions are too diksagreeing With Reasons Maxims : For all things that be , May say they are their own Divinity , If each can make it self , and that which can Create it self , can so it self sustain In infinitum , and will ne'er dissolve Its self ; for Nature's principal Resolve Is , That no Essence will for bear to be , If it can keep up its own Entity . This strain of Aatheistick Sophistry Makes all of equal Independancy , Without Subordination : 'T is a Theam , Without Inferior , making all Supreme . FIRST CAUSE suppose Time , & Time supposes Some second Acts , which After-Time discloses . So view their Series , you may trace them all ( As links in Chains ) to their Original , The Great JEHOVAH , whose unfathomd Glory Is Emblem'd in the Universe before ye . There is a thing in Man call'd CONSCIENCE , Which of his Actions gives clear Evidence , Whether he likes or not : That 's ready still To check the Course of his Disorder'd Will : It is Eccentrick to his Sensual Part , Arraingns his Words , his Deeds , his very Heart ; And if it finds they be irregular , It does pursue them with continual War. What can this Just , this Inward Witness be , But some bright Beam of a Divinity ? In former Times was not Jehovah known By Miracles which visibly were shown ? Can Reason brag that Causes Natural Could raise the Dead ? Or that a Word can call An Intomb'd Carcass to behold the Light ? Make sound a Cripple ? give the blind their sight ? If not , then surely it will follow hence , That 't is an Act of some Omnipotence : That such were done we have the Common Vote Of Pagans , Jews . and all the Men of Note , Whose Works are Extant , whom we may believe , Because they had no int'rest to deceive . Whence come those Judgements which you daily hear , Of Wrath and Vengeance darted every where Against Prophaners of that Sacred Name ? Whence come those Arrows , that Consuming flame Which terrrifys the World ? & whence the breath That strikes Blasphemers with a sudden Death ? Which of these rare Philosophers can show What makes the Spacious Deep to Ebb and Flow ? Let them produce their Maxims , if they can , How scatter'd Atomes can compose a Man ? Who brandishes those blazing Signs of Wonder ? Who frights the Earth with rapid Peals of Thunder ? Who did defeat the Fatal Enterprize Which Rome , by Devils Counsel , did devise ? Who sets the Comet in the Angry Sky , Those dismal Harbingers of Misery ? God does Himself by many Ways make known ; Forewarning Men of what 's a coming on : Yet Senseless Mortals faulter more and more , Though hovering Vengeance threaten at the Door ; Deceit , Soul-killing-Errors , Perjury , Injustice , Murder , Theft , Hipocrisy , Do so abound through our enlightned Isle , That sodom hardly e'er appear'd more vile . A Complaint against Hypocrites . I am not onely persecuted by My Open Foes , but Lurking Snakes do lie Within my●Bosom , using all their Art To seiz my Vitals , and corrode my Heart . Such seeming Friends , such Traytors in disguise , Are more malignant then known Enemies : For the Attaques of These , a man may ward ; Those , unsuspected , stand within our Guard. How many seem to reverence my Name For worldly Ends , or to avoid the shame Of Irreligion ? Frequently they go To worship God , and so devout do show , As if meer Saints : but , Hypocrites in grain , Do all the while Intelligence maintain With my declared Foes , who proudly joyn , And all their Politicks in one combine , To root my Name from off the very Earth , And make provision that no more get Birth . Betray'd by middle , and by low Degrees , But most of all by Capital Grandees . Such as my Peace and Safety should procure , Contribute most to make me Unsecure : Such seem their purpose by soft words to smother : So Boatsmen look one way , but row another . Such pejur'd Satesmen have the Art to smile Upon my Face , but cut my Throat the while . But grant , Dread Soveraign of the Vniverse , That whilst I weep my Grievances in Verse , Thy Sion's Interest may not be betray'd To Rome , by Protestants in Masquerade . O let me hear the Joyful Trumpet sounded , That does proclaim their Babylon confounded . Rome's black Militia is all up in Arms , Annoying Europe in unusual Swarms . This critick moment they expect and hope To thrust Me out , and introduce a Pope , To plague this Noble Nation , that has been A Wall , a Fort , a Counterscrap between Their bauling Canon's most impetuous shots , And forraign Saints ; that countermines their Plots . The desp's rate Archers are aware of this , They know that England the chief Bulwark is , To check their growth : If they could make it sup Th'invenom'd dregs of th'Antichristian Cup , They judge it easie to subdue the rest Of my European Gospel-Interest . But O my melting Soul-tormenting Fears ! Burst into Sighs , and bubble into Tears ! Observe the Heavens ! View that dreadful Mark Of flaming Vengeance , that precedes the dark Approach of Night ! Can this vast Comet be Ought but the Prologue of Calamity ? Prodigious Meteors , blazing fiery Stars , Are Heralds sent to menace open Wars Against rebellious and polluted Coasts , By Him who is the mightly Lord of Hosts . Awake O England ! this Lethargick Sleep Is out of Season , 't is a time to weep ; If guilty Children tremble at the Rod , Can you be stupid when the Angry God Sets up this dreadful Ensign of his Wrath ? Rouze up Repentance , let a lively Faith Now go to work ; See how the Preaching Air Instead of Sinning , does exhort to Prayer ; For thy Fantastick Garbs , Perfumes and all Thy other Trash , it doth for Sackcloth call : From Carnal Sports it bids thee quickly get , Calls from the Taverns to the Mercy-Seat . From that accursed Rendezvous of Lust It bids thee hasten , and repent in Dust . Have not th' Experience of past Ages given Their sad Remarks upon those Signs in Heaven ? What f●llow'd still , but certain Spoil of Nations ? Plagues , Fire and Sword , and other Devastations The sure Eversion of some Potent Crown ; The Death of Heroes , Monarchs tumbled down . But thou Illustrious Architect of Wonder , Remove the Sorrows which I labour under . Does this Amazing Prodigy betoken That Rampant Babel shall be quickly broken ? Does it portend that Antichrist shall break In pieces , striving to destroy the Weak Remains that on this blessed Name do Call ? Or dos't presage , that ( trembling ) I shall fall ? Lord , canst thou see thy pleasant Vineyard Tore , And rooted up , by this rapacious Boar ? ● have my Childrens crying Sins provok'd ●hat dismal Sentence , not to be revok'd ? ●ods Methods were to chasten , not destroy ●●ose Sinning Souls in whom he once took joy ) ● give thy Sinking Church a true discerning ●hat thou dost mean by this prodigious Warning ; ●hat by thy Spirits sacred Flame calcin'd , 〈◊〉 Scourges mended , and by heat refin'd , We may find Grace . But oh ! My Spirits faint ●nder the Pressure of my Great Complaint ! 〈◊〉 panting Soul another grief doth feel , 〈◊〉 feeble Knees beneath their burden Reel . Sion's Children . AH Mother ! who can disallow your moan ? The cause is just , for every one must own ●ur failings great , and that our sins provoke ●mpending Judgement , and a future Stroke , ●f interceding Mercy steps not in To ward the blow , and cancel out our Sin. But since unthought-of Providence gives light , And calls the Sun to see the Acts of Night ; Since Heav'n exposes the Results of Rome To Publick Notice ; since the Traytors come To Legal Execution ; since the grand Contrivers of this Mischief dare not stand To Test of Law , or due Examination ; Since such brave Heroes represent the Nation . Whose clear sagacious penetrating Eyes Dive into Rome's abhorred Mysteries ; Whose Nobler Souls , whose Loyal English Hearts , The closest Slights of Antichristain Arts Can ne'er deceive ; whose brave Resolves defeat Those curs'd Delinquents , whether small or great ; Whose Free-born Courages do scorn to stoop To be the Vassals of a Rascal-Pope , An Vpstart Imp , whose Title ne'er was given By binding Laws of either Earth or Heaven . We therefore , dearest Mother , do conclude , That what has past of Romish Interlude , Is near an Exit ; that the Scene will be Chang'd from a Tempest to Serenity . Sion . O That 's a Cordial ! But my grief does borrow Some fresh Objections to renew my sorrow : For some that wish me well , do yet , in spite Of Gospel-Beamings , and the clearest Light , Retain some Romish Fragments , which displeases The meek , the humble , self-denying JESVS . His way of Worship , Scripture does express ; No Useless Pomp , no Artificial Dress Becomes Religion : Chastity abhors The Garb , the Painting , and the Gate of Whores . Why should my Friends a Virgin-Church pollute With any Relicks of that Prostitute ? Why Gawdy Things , that never had a Name In sacred Records , our Profession shame ? Why are our Rites enamel'd with their Gloss ? Why must our Gold be mingled with their Dross ? Why further Reformation is supprest , T' uphold a Grandeur that 's Vsurp'd at best ? Why Doors and Windows must be shunt up quite , To stop the Radiance of a further Light ? And why must such as disallow those Tricks , Be branded as the vilest Schismaticks ? But that 's not all : My Children more refin'd From those Corruptions , do afflict my mind . O depths of Sorrow that disturb my Rest ! O racking Grief that rends my woful Brest ! Some are so Carnal , some so swiftly hurl'd Into the Labrinths of th' inticing World , That in the hurries of that crouded Road , They find small leasure to attend their God ; Preferring filthy Gain , and ill-got Wealth , Before the means of their Eternal Health . Some that in words respect me , I behold In that sad posture , betwixt hot and cold . Sometimes they seem for sanctity ; sometimes Slide with the current of prevailing Crimes : Their Pulses beat with an alternate motion ; Now for the World , then for some faint Devotion . Some that unto my Tabernacles were Admitted , left me for Egyptian Fare : These not content with my Celestial Diet , Do run with others to excess of Riot . Some to be Popular , away would give Those Gospel-Dutys that are positive : From such as these , my Sorrows do increase , That Sell Gods Order for a seeming Peace ; Such Open Gaps that do pervert the Laws Of my just Right , and well-defended Cause . But O! how many Easy Christians take Their Rest in Forms , and no distinction make 'Twixt Shell and Kernel , that rely on Duty As if it were the sole adorning Beauty ? Such give the Lord the more invalid part , Present their Body , but deny their Heart . Are not some Pastors careless to provide A Word in Season , for the Flocks they guide ? Some are too backward to supply the Need Of painful Lab'rers , that their Souls do feed : Discourag'd by Close-fisted Avarice , Despis'd , neglected , through this Hellish Vice. My Workmen languish , and have cause of moan , To see their Toyl so ineffectual grown . The most Pathetick Preaching scarce can move Some Rocky Hearers to the Grace of Love. Must Hag-fac'd Envy , and foul-tongu'd Detraction , Invenom'd Malice , and unfaithful Action , Ill-grounded Slander , and uncertain Rumors , Backbitings , Quarrels , and the worst of Humours Be practic'd thus ? Ah grief of griefs to fee Professing People act iniquity To such a Pitch ! — Some Husbands and some Wives Do lead such shameful , such unsavoury Lives ; Whilst mutually at strife , they do impeach That Name that should be very dear to each : Such Pride , such surly , dogged reprehension For every Toy , such sharpness and contention , As does disgrace Religion , and does lay Blocks and Offences in a Converts Way . Ah! why can 't Saints in Familys eschew That which meer Heathens are asham'd to do ? Their Houses are the Scene of Civil Wars , Of Brawls , of Discord , and Domestick Jars . In grace or comfort can they find increase , Or Heavenly Blessings , who are void of Peace ? How oft do Parents Ill Example draw Their tender Children to infringe the Law And Sanctions of the Everlasting God : Do they not spoil them when they spare the Rod ? To strict Extremes some Parents do adhere , Check not at all , or else are too severe : On Back and Belly they bestow much Cost , But care not if their Precious Souls be lost : Are they not guilty of Prodigious Folly That teach them Courtship , & neglect what 's Holy ? A Child untutor'd , ( a meer lump of Sin , ) May justly curse its cause of having been . Such as instruct , do doubly them beget , By timely Lessons lab'ring to defeat Their growth in Ill ; such mold their better part By wise prevention of a Canker'd heart . O! then 's the time to give 'em Form and Mold For Trees admit no bending that are Old. Who timely sow such seed they would have grow , Will surely reap according as they sow . Some like the Ape , that does by hugging kill , Prompt on a Child to tip his tongue with ill In his first prattle : But it is less pain To form good Habits , then reform the vain . On th' other hand , how many Children do Prove vain , rebellious , disobedient to Their godly Parents ? Slight their careful teaching Make Games of Prayer , and a mock of Preaching . Contempt of Parents , of what kind so e'er , Contracts a bitter Curse , which every where Will find them out . But O my aking Soul Beats sad Alarms of Grief ! I must condole The dismal Fate of Youth ! Alas how few The ways of God and Holiness pursue ! But very eager to obey the Devil , In quickly learning every reigning Evil. Here you may see , if you survey the Nation , Our Youth grown old in vile abomination : Such early Graduates in the Hellish Science , Setting both Heaven and Hell at loud defiance . Let Grace and Vertue grovel in the Dust , Their Youth and Strength they 'l sacrifice to Lust . That sacred Precept in the Word of Truth , To mind their Maker in the Days of Youth , They scorn to head : Ah fools ! that would begin Conversion , when they can no longer sin . But know , preposterous Sots , the Day of Doom That dreadful Audit of Accounts ) will come . How dare you run this vile Career , till Death , Like a Grim Serjeant , comes t' arrest your breath , When Tongues do faulter , & your Eyestrings crack When stings of Horror do your Conscience rack , When Hells Abyss sets ope its spacious Gate , And Troops of Devils round about you wait , When nought but Horrour and Confusion seizes , Upon your Sences , when those foul Diseases You got by vile Debauches , have at length Destroy'd your Person , and subdu'd your Strength , Is this a Season to Detest your Lewdness , To talk of Vertue , or pretend to Goodness ? Egregious Fools ! how dare you to delay Your Souls Affair to that uncertain Day ! O! Can you trust so grand a Work to that Moment of Anguish ? when you know not what ( When Sonnd ) your end will be , nor yet how soon , Though brisk at Morning , you may die ere Noon ! And if unchang'd , your certain Doom will be To lye in Hell to all Eternity . Sion's Children . O Dismal State ! O miserable Case ! Enough to daunt all that are void of Grace ! And crush the bragging of the stoutest mind ! But are there still more grievances behind ? Sion . STill more behind ? O that there were no more ! Since they 're too many that I 've told before : Masters and Servants , Kings and Subjects err In their Relation : does not each prefer Base , Selfish Ends to gratifie a Lust , Before what 's honest , and supreamly Just ? Ah! how much time , among the Saints , is spent In fruitless , idle Talk ? How negligent In holy Conference ! strange to each other ! How dull is each to quicken up his Brother In Gospel-dutys ! O! how few do nourish That Love and Zeal which heretofore did flourish ! A Love whose flaming Heat and Gen'rous Rays ●Replete with Spirit ) fam'd the former days . ●ious Discourses may reclaim the Vile ; ●ut they are hard'ned in their Sins the while ●aints do converse like them , and rather learn Their vicious Tricks , then teach them to discern The dismal Snares and Perils that do lurk 〈◊〉 sinful Words , and every evil Work. ●●me are so convetous , that they would grasp The World in Arm-fulls , till their latest Gasp . ●●me full of Envy : others do express Their Lust on Dainties , feeding to Excess : 〈◊〉 nice and delicate , in choice of Meat , Whilst their poor Brethren scarce have bread to eat . Merchants and Traders have a nimble Art To summ their Shop-books , but neglect the Heart ; For that they think there 's time enough , and look But seldom to the Reck'nings of that Book . How many come for Fashion-sake to hear ? ( What one receives , goes out at t'other Ear ) How many loyter in their Christian Race , Profusely squandering the day of Grace ? Many like Drones , on others Toyl do live , Though 't is less honour to receive than give . What lying , cheating , couz'ning and deceit Do Traders use ? O! how they over-rate What they would sell ? but if they be to buy , They undervalue each Commodity . But why should Pride , that vile Abomination , Be found in Saints ? must every Apish Fashion Bewitch their minds , when God is so Express In strict for ●idding of so vile a Dress ? Prayer , that Sacred Ordinance , that holds An intercourse with Heaven , which beholds The Fathers Glory , and on High does mount , Is made by many but of small account ; 'T is that that carrys our Desires to God , And comes down fraighted with a blessed Load Of sweet Returns ; yet 't is much disrespected , And Closet-Duty too too much neglected . Scriptures themselves are slighted and dis-us'd , And oft , when read , perverted or abus'd : Helping the Weak , is turn'd into a slighting ; Gospel-Reproofs perverted to backbiting . Many that do of God their Mercy crave , Yet on the Needy little Mercy have ; All owe their Blessings to the God of Love , Yet too too many do unthankful prove . Some follow Whimsies that do nearly border Upon Confusion , and despise all Order : Such on all Sacred Institutions trample , ( Though fortify'd by Precept and Example ) As if 't were low for an exalted mind To be , to Gods Declared Will , confin'd ; But can these Men of Rapture make pretences That they have more Divine Intelligence Then all th' Illustrious Saints , as Prophets , Priests , Apostles , Martyrs and Evangelists , That were the Scribes and Messengers of Heaven , And strictly practic'd all the Dutys given Unto the Church , which are without repeal ? But if they 're disanul'd , who did reveal Their Abrogation to these bold Pretenders ? Gods Laws are sound , and need no Cobling-menders . But Oh! that Dismal Evil that 's behind Disturbs my Reason , and distracts my Mind ! It is DIVISION ! That unhappy word Has done more Mischief than a Popish Sword Could ever do , if that a sweet Communion ( At least of Love ) did but compleat our Vnion . Why should Licentious Heat , my Children hurry To those Extreams ? must they each other worry For trivial things ? do they not all agree ●n Fundamentals of Divinity ? Is there no Room for Love ? or must that grace Among my Children , have no proper place ? Why must one Saint be angry with his Brother If not so tall as he ? or with another , Because his Face is not so white as his ? Or that his Habit not so gawdy is ? Alas ! no Folly can be more absund , Nor more exploded in Gods Holy word . All should to Gospel-Purity adhere ; But to calumniate , villifie and jeer All such as are not of their very pitch , Is Anti-Gospel , and a practice which The Lord abhors : If Causes of dissent Evert not Truth , and shake the Fundament Of True Religion , why such angry brawling ? Such Odious Nick-names ? and such vile miscalling ? Who dares intrude into the Judgment-Seat Of God Almighty ? who is only Great , And only Judgment gives ; to him belongs To pass the Sentence , and to punish wrongs . Why cannot Christians with each other bear ? Among Apostles some dissentions were ; But did they therefore persecute each other ? These Mortal Conflicts , Brother against Brother , Destroys our safety , for they set a GAP Open for Rome , that would us all intrap In Fatal Snares : their Maxim is , we know , Divide and Rule ; Distract and Overthrow . Their Crafty Agents to creep in among Our heedless Parties , and divide the Throng , That with more Ease they may us all devour , Destroy our Nation , and subvert our power . Why therefore do not Protestants agree As One , against the Common Enemy ? Who waits with bloudy hand , t' involve 'em all , In one Destruction Epidemical . Sion's Children . AH Mother ! who can remedy your grief ? For this Disease admits of no relief . Sion . OF no relief ? O then my Heart must break ! Unless my Sons , their Mothers Counsel take ; Which will those fatal flaming heats allay , Obstruct their Growth , and take 'em clear away . O can a Mothers Tears and woful Crys Be dis-regarded in her Childrens Eyes ? Can English Protestants , who do profess To serve one God in Truth and Holiness , Slight all my Wishes , and Requests despise ? O! Hearken to my Counsel , and be Wise . Let Wrathful Pride , and foolish Self-conceit Let Quibbles and Sophistical deceit Be quite exploded ? let a cool Debate All Fundamentals of Religion state : In such you all , will certainly agree ; ( O happy Model of sweet Vnity ! ) Let none that to those Principles do stick , Be branded with the name of Heretick ; It glads my heart to hear 'em call each other By tha● sweet Title of a Christian Brother . Next if you would not Charity explode , Abuse the guiltless , and affront your God , Judge not your Brethren at a distance , neither Give easie Credit to the Tales of either Hot-headed Scriblers , or licentious tongues , That often load the innocent with Wrongs : So Hellish Monks did serve Waldensian Saints With horrid clamour , and unjust complaints : So Popish Impudence spews out its Gall To make us odious , and bespatter all The Reformation ; sure that cause is bad Whose chief support from Railing must be had . If giddy rumour , or uncertain fame Should raise a Slander on your Brothers Name , Repair to him , and in Converse you 'll see Whether he guilty , or not guilty be : If he be faulty , tell him of his sin ; Be mild and secret , and you may him win . Admonish gently , let your whole discourse Be full of savour , love and Scripture-force . This is the way to bring him to a sence , And Gods prescribed Method to convince ; But if you fail , then leave him to his God , Who can reform , or punish with a Rod. Your Work is done , you have discharg'd the part Of Friend , of Brother , of a Christian heart . Before Belief , examine what is vented , Good Men by Malice may be represented In Monstrous Shapes : Some that to God are dear , Hatred will paint like a mishapen Bear ; Believe not therefore distant imputation ? No Censure 's Just , before Examination . In all Debates be sure to lay aside All prejudice , and let the Scriptures guide Your calm , sedate Disputes , let Truth be scann'd With cool Resolves : O! let that great Command Of Love take place ! for that should moderate All Eager Sallies in a warm Debate . Who loses Error , truly gains the Field ; And he is Victor , that to Truth does yield . Where e're you find it , though in mean array , Subscribe , and win the Glory of the Day . O! what 's the World , but Shackles to the Mind ? What 's Reputation , but a fleeting Wind ? Why should those Bawbles which the Lord abhors , Become the Sacred Truths Competitors ? Away with all such Rubs , let Truth take place ! And then the Springs of Everlasting Grace Will drop down Blessings , Vnity , Increase , Among my Children , as the fruits of Peace . Sion's Children . OVr Common Danger , and the Real Sence ( Which we have got by dear Experience ) Of those Advantages , our cruel Foe Gets by our Factions , will unite us so , As that our Enemys , shall ne're prevail To break our League , or make our Courage fail : But tell , Dear Mother , has some new affright So dis-compos'd you , that you fear our Light Is near Extinction ? tell your Sons , we pray , What are the Symptoms of th' expiring Day . Why do you judge , that England's Day of Grace Draws to an Evening , and declines apace ? Shew some Prognosticks of that dismal Night , That threatens to succeed our Gospel-Light . Sion . WHen Sol once touches our Meridian Line , It straight descends , does by degrees decline ; Its heat grows less , its dis-appearing Light Yields to the Sable of approaching Night : Just so the Gospel in its Altitude , Once shot such Beams , that in this Isle ensu'd So great Conversion , that those former Days Did feel its blest and universal Rays . A General Heat did warm this Happy Nation , From its benign and pow'rful Operation : But now it falls ! and from our Horizon It s vig'rous influence is almost gone . Thousands of Sermons lately have been preacht , But very few ( if any ) sinners reacht . How ineffectual is the quick'ning word ! It shines , but warms not ; it s but like a Sword That 's fair to sight , but has no Edge at all ; Few prick'd at heart ! and scarce do any fall At Jesus feet ! or have a sence of Sin , Confessing how rebellious they have bin ! It is a dismal and apparent Sign That Night comes on , when Phoebus does decline , When Heat and Fervour fail , our Hemisphere Will quickly see its glory disappear . The Ev'ning of the Nat'ral Day is come , When Harvest-Work-men are repairing home : So when quick Summons of Omnipotence , Removes the Dressers of his Vineyard hence , We may conclude the Gospel-Morning past , Because Gods Servants disappear so fast . Can I , when Gap-defenders fall asleep , But like old Isr'el , for my Prophets weep ? How can the naked and unguarded Flock , Sustain the Brunt of an invading Shock ? When of its Shepherds it is thus bereft , When scarce a Moses , or a Joshua's left , How many active Guides , most dearly lov'd By Me , have been in little time remov'd ; Scarce can I dry mine Eies for loss of one ; But News arrive of many others gone : If that my Head were Waters , and each Eie A Well of Tears , I could distil 'em dry . Bright Lamps extinguish't ! and no other Lights Appear to chace the horrour of our Nights ! Shook by concussions of my Foes I stand , Whilst few are rais'd to hold my trembling hand ! If thus my Horsemen , and Commanders dye , What will become of the poor Infantry ? Who can support the burden of the Day , When such brave Hero's daily drop away ? Is Summer past , or is the Harvest done ? That such presages of a Storm come on ! Sure God ( as Monarchs do ) intendeth Wars , When he recalls his choice Embassadors . Ah too licentious World ! come , look about , Before the Lord , the bloudy Flag puts out : When God from Sodom , righteous Lot did call , Sulphureous Flashes did consume them all . Another ground of my prevailing fear That England's black Catastrophe is near , Is that , as in the Closure of the Day , The Evening Wolves do range abroad to Prey So Romish Beasts in monstrous Swarms do peep From their black Caverns , to destroy my Sheep : Such hate the tell-tale-light , and therefore hide Themselves in Dens , until the Ev'ning ●ide . Their cursed products are resolves of Night , Like silent Currs , that in the dark do bite . Another Symptom of the days declension , Is when the Shadows do increase dimension : So when I look about , I plainly see Our Ev'ning shadows very long to be . In Humane Bodys when the Head grows Hoary , It notes decay of Vigor , Strength and Glory . Gray hairs are thick upon our Ephraim's Head , His Strength decays , his Face is withered . When joynts grow palsy'd , & the Blood 's congeal'd Into a Jelly , can the Man be heal'd ? When limbs grow stiff , and feeble Age does plow Its wrinkled furrows on the Patients brow ; When heat gives place to a benumming cold , When doting Fancy cares not to be told Of its approaches to a certain Grave ; When it rejects the Physick that would save , The Case is desperate , for the Patient 's just Upon the Point to be intomb'd in Dust : E'en so ( Alas ! ) this Gasping Nation lies Under the pressure of sad Maladies ! 'T is sick at heart , yet seems averse to take That sacred Physick , whose Ingredients make Diseases vanish , and would ward the Blow Which will , ( I fear ) produce its overthrow . Ah! must our Glory ( like a brittle Glass Reduc'd to Fractions ) into Atomes pass ! So Rude a Chaos ! an unform'd confusion ! Threatning the whole with utter dissolution . Once Happy Isle , I grieve at thy condition : Where 's thy Repentance ? where is thy Contrition ▪ Thou hast been counted our Emanuel's Land , The Gospel seems on Tip-toe now to stand , To bid thee farewel : Must thy Sun so soon Be sett ! before it did approach to Noon ! Must that Illustrious Morning-light be gone , That spread it Beams through all our Horizon ? Must wretched Malice , and prodigious Lust , Must bare-fac'd Pride , and impudent Distrust , Rob thee of this inestimable Jewel ? How canst thou be so pittiless , so cruel Unto thy self ? Sin is the flaming dart That cuts thy Veins , and wounds thy very heart . Can Sion chuse but send out mournful Crys ? And weep thy Downfal in sad Elegies ? Within thy Bounds my Tabernacles were Built up , and I did long inhabit here . Thy Gospel-glory , and Renown's gone forth Into all Parts and Corners of the Earth . Thou mayst be justly stil'd the place of Vision ? ( Though made by Foes an Object of Derision ) The Joy of Saints , the Protestant's Delight , The Mark and Butt of Antichristian spite . But if the Crown be ravisht from thy Head , And Romish Clouds thy Lustre overspread , What heart so brawny , but thy doleful Cry Must move to pity ? what relentless Eye , Can see thy fall , and not dissolve to drops ? O fleeting Joys ! O dis-appearing hopes ! O hastning horrour ! O invading fears ! Had I a Sea of never-empty'd tears , My boundless , helpless grief wide open sets The Sluces for its streaming Rivulets . The very Air , drest in Prodigious Forms , Must groan in Thunder , and must weep in Storms . Nature , of strong Convulsions sickned is , To see this horrid Metamorphosis ! Where Gospel Pastors did some Millions feed , Must blind and sottish ignorance succeed ? Must all their Throats be cut that won't adore The hateful Carcass of a Rotten Whore ? Must all that execrate Rome's Superstition , Be Murder'd by a bloudy Inquisition ? Must such as won't to Idols ●ow , be broke ? Must flaming Smithfield , belch out Fire and Smoke Of Martyr'd Saints ? must all that will not turn ( With Bibles and good Books ) together burn ? Must Monkish Torys , meer Incarnate Devils , Possess our Land , and pester it with Evils , Of such an odious and abhorred Grain , That but to name 'em is a lasting Stain ? Must our Renowned Ministers give place To Romish Block-heads ? O the vile disgrace Of such a Change ! Must an adult'rous Priest Belch out his Mass , where they have preached Christ Must that absurd and irreligious Tribe Who fetter Conscience , and regard a Bribe Beyond their Souls , be Leaders to our Flocks ? Must paultry Non-sence , and those Apish Mocks , Mis-call'd Devotion , fill the House of Prayer ? Must Pestilence infect our purer Air ? Must Sodom be translated to our Isle , And filthy Priests our chastity defile ? Must Satans Factors in a humane shape , On modest Virgins perpetrate a Rape ? Must all our painful Ministers be driven To fiery Stakes , if they renounce not Heaven ? Must our dear Infants lose their harmless lives In f●aming Faggots , or with Popish Knives ? Must guiltless bloud through all our Streets rebound A mournful Echo ? must the horrid sound Of Axes , Whips , and dreadful Scourges tear Our aking hearts , and pierce the yielding Air ! All this will be , if Rome can but prevail ! Amazement stops my Speech ! my Spirits fail ! I only can in Interjections cry , I sink in Trances ! O! I dy , I dy ! Sion's Children . AH ! how can we with any Patience bear This sad Complaint ? Can any Children hear Their Mother delug'd in a Sea of Grief , And not step in to give her some relief ! Chear up , Illustrious Spouse , and be not cast Into despair , by this approaching blast : Christ is our Captain , then we may be bold , In all our storms , he is our Anchor-hold . But what 's this Beast , of whom thou dost complain ? Whence came he first ? and of what date 's his Reign ? Give us his Marks , that we may surely know him , Repel his Pride , and quickly overthrow him With Vniversal and Vnited Force , Our Armed Legions shall impede his Course . If God Commands ( who do's the Scepter wield ) Wee 'll fight his Battels , and dispute his Field . In Martial Syllogisms our Arms shall speak : Wee 'll strom his Wall , and make his Pillars quake . Araging Anger in our Bosom burns , Patience Provok't too much , to Fury turns . Sion . THis Beast above ( a ) twelve hundred years has bin My Mortal Foe , he 's call'd ( b ) The Man of Sin , ( a ) The most diligent and industrious Searchers into the Epocha , or Beginning of Antichristo as the learned Mede , Alstedius , Mr. T. L. in his Book intituled A Voice out of the Wilderness , Mr. Brightman , Tillinghast , with several other Eminent Men , seem harmoniously to agree that the Beast began his forty two Months , or one thousand two hundred and sixty ( Prophetical ) Days or Years , between the years 365. and 455. and therefore must consequently end in a short time . See Mr. Mede , page 600 , & 601. To confirm which , the witness of the best Chronologers , Historians and Antiquaries concur ; as also the posture of the Worlds Affairs , the unusual working of things , and the awakening Providences of God ; which makes us hope , as Mr. Withers affirms , That that glorious Revolution will be in this present Age. And though famous Du Moulin , and some Others , speake not of the Popes claiming the Title of Universal Bishop , till about the year 604. or 606. when the Traytor Phocas by the help ●f Boniface the 3d. murdered the Emperour Mauritius , ( in requital of which , the Vsurper Phocas gave the said Boniface that blasphemous Title , and decreed that the Roman Church should be head of all Churches ; Which Platina a Papist , and a Writer of the Popes Lives agrees to ▪ as Beda , de 6 Aetat Mundi , Paul ▪ Diacon . rer . Rom. 18. Histor . Longob . lib. 4. 11. Anast . Bibl. Vit. Bon. 3. Ado. Aetat . 6. Reg. Chron. l. 1. Aimon . de gest . Franc. lib. 4. c. 4. ) Yet the same Du Moulin seems positively to affirm , that the Persecution of the Church under the Pope , shall have an end in ( or about ) the Year , 1689. See his Book entituled , The Accomplishment of the Prophecies , Pag. 4. 12. Thus Term once expired ( saith he ) the Truth that was apprest shall lift up her head afresh , and the Witnesses shall be seen to stand up again , who shall astonish the Church of Rome , &c. ( b ) 2 Thes. 2. 3. Man of Sin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is an Hebraism , and imports a person given up to Impiety and Wickedness , as Pro. 24. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir scientiae , a Man of knowledge , that is , Very Knowing , 2 Sam. 16. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vir sanguinum , A Man of Bloud , that is , one arrived at a non ultra of impiety . This introducer of blind Superstition , Is stil'd in Holy Writ , ( c ) Son of Perdition . From Hells Abyss , at first he did proc●ed , As in the Revelations ( d ) you may read : 'T is he whom Daniel calls ( e ) the little Horn , By whom three more up by the Roots were torn . ( c ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Son of Perdition , is also an Hebraism , and denotes , One designed for destruction , as a hopeless and graceless wretch . Chrysost . on 2 Thes. Hom. 3. tells us , he is called so because he shall be destroyed Piscator and Erasmus think it may be expounded , one desperate , and past all hope of Honesty — the perfect Copy of his Original Judas , who is called the Son of Perdition , John 17. 12. for he seemed an Angel , yet was a Devil — he was no Heathen , quitted Judaism , followed Christ , was an Apostle , seemed to pity the Poor , pretended great affection to his Master , yet betrays him with a Kiss , lov'd the Bag , hatcht a Villany able to rend the Rocks , and make the Earth quake — In which let all impartial men consider whether the Romish Antichrist does not exactly Parallel him , ( d ) Rev. 11. 7. The Beast that a ascendeth out of that Bottomless Pit , &c. ( e ) Du Moulin , p. 379. amply demonstrates that the portion of the Roman Empire , which the Pope hath under him hath such proportion in respect of the whole Extent of the Roman Empire , as there is of ● to 10 , that is little less than the third Part , agreeable to Dan. 7. 8. THe Marks of the Beast . First Mark. The Spirit aptly does Characterize This Mushroms growth , ( f ) declares he shall arise Not till a day of great Apostacy Corrupts true Faith and Gospel Purity : Just so it happened at that very time , When Romes proud Prelate did attempt to climb To that Prodigious Grandeur which devours Both Regal , Princely and Imperial Powers . That such a Fall as then Predicted was , Did e're his rising , truly come to pass , Some Learned Writers of their own confess , With detestation of their wickedness . ( f ) This is one way whereby we may know who the Man of Sin is , viz. He shall not be revealed until there come a falling away first , as 2 Thess . 2. 3. The Revelation of Antichrist was then to be , when there should appear some eminent Defection in the Church . Now Antiquity clearly makes out when that Apostacy was ; it began an very early : It is affirmed by some , The Church did not continue a pure Virgin , nor retained her Primitive Purity , longer then one hundred years . But however , all approved Historians agree , that about the beginning of the Fourth Century , the Apostacy of which the Apostle speaketh , was visible , and fully manifested : Joan. Wolfius out of Jerom , saith , That about the year 390. the Law perished from the Priest , and the Vision from the Prophet ; Avarice and Corruption crept into the Church ; they condemned Meats and Marriage , and yet gave themselves up to luxurious Banquets and Uncleanness . In the year 326 , it was endeavoured in the Council of Nice , to cause Bishops and Elders to refrain from their Wives . See Alsted in Chronologia testium Veritatis . Also the said Wolfius alledgeth a Saying out of Augustine , applying it to the year 399. who speaketh thus : That Religion about that time was corrupted with Traditions land Humane Rites ; that the condition of the Jews under the Law , was easier then that of Christians under the Gospel . Dionysius in an Epistle hinteth that they were burdened with Ceremonies and Traditions that were obtruded and laid upon Christians ; and that the Sacraments both of Baptism and the Lords Supper , suffered great mutation , and was grievously corrupted . Also we find Chrysostom declaiming against the Bishop of Rome , concerning Purgarory ; which thing is applied to the Year 410. or there abouts . Besides , we find mention made of worshipping of Images ▪ which is reprehended by one Amphilocus Bishop of Iconium , as also by Epiphanius , whom we find speaking thus : Whence is this Image-Worship , and Design of the Devil ? And a little after , he saith , Be mindful , my beloved Children , that ye bring not Images into the Church , but bear about God in your hearts . The Second Mark. WHen Romes great Empire to its Period came , The Papal Hierarchy ( h ) usurpt the same , By hellish Craft he makes that Seat his own , And forms Regalia's to a Tripple-Crown . This Man of Sin in * Gospel-Times we know VVas but a hatching , and in Embrio ; And e'er he could come to maturity , The † Roman Empire must dissolved be ; Upon whose Ruines he hath built his Nest , An rais'd his Rampant Domineering Crest . ( h ) The second thing that was to precede the coming of Antichrist , was the taking away of the Sixth Head , viz. The Heathen Empire , which in the Apostles time * did let or hinder his Rise ; He that now letteth will let , until he be taken out of the way , and then shall that wicked one be revealed , &c. The Empire ( saith du Moulin ) which did bear rule , must be abolished , and out of the Ruins thereof the Son of Perdition is made manifest , and exalts himself : the Emperors hindred him , but the Empire being decayed in the West , and diminished in the East by the Saracens , the Pope found means to seiz upon the chief City of the Empire , together with great part of Italy , and to devour the Neighbouring Churches and Realms at his pleasure . Du Moulin , ubi supra , p. 119. That this was the general Opinion of Antiquity , may be seen in Tertullian , lib. de Resurrect . cap. 24. Chrysost , 4 Sermon on 2 Thes . The Greek Scholiast . in loc . August . de civitat Dei , lib. 20. cap. 19. Iren. 11. quest to Algasia , Lipsius , &c. He that would see more particularly how the Bishop or Rome hath made his Market by the ruine of the Empire , let him read Signonius his History of the Kingdom of Italy : In the beginning of his third Book he shews how Pope Gregory the Second , because the Emperor opposed his setting up of Images in the Church , forbad the People to pay Tribute to him , and not so much as once to name him in their Publick Service , Du Moulin , p. 157. This then being out of question , to wit , That the Roman Empire whereof St. Paul speaks , is already ruined , and that the Bishop of Rome thereupon rose to that height of pride and Blasphemy , it must needs follow that the Son of Perdition is revealed , and that this is he . The Third Mark. AT first from mean estate ( 1 ) this Beast arose , Came from the Earth , and did at length oppose The former Beast , the Roman Empire ; he By help of Lombards chac'd from Italy , Us●rpt his Seat , appropriates his Power , And doth the Saints ( as bad as he ) devour . Popes Tragicks are the second part of his . As if that Soul by Metempseuchosis ( 2 ) Surviv'd , and were translated into this . Now let all judge if Antichrist become That sees these Marks upon the Beast or R●me . ( 1 ) This Beast ( saith Du Moulin ) rose from a small beginning and mean estate , signified by a Little Horn in Daniels Prophecy , and in the Revelations of St. John by his rising out of the Earth , according as the Latines call such as get up from a little , Terrae Filios , as Mushromes or Toad-stools , pag. 259. Now who is there but knows how mean and poor the Bishops of Rome were , before they came to be Earthly Monarchs ? then when they had not one foot of ground , that the Emperour caused them to be whipt , imprisoned , banished , &c. but by degrees to what a mighty height did he rise ? He exercised the Power of the First Beast by little and little , he took the Empire upon him , ( 2 ) sat down in his very Seat , assumed his Habit and Shoes of Scarlet , and counterfeited the actions and rights of the Roman Empire : casting off his Crosier-Staff , he takes to hisself a Crown , and is cloth'd in Scarlet , which was proper to the Emperor : the Emperor had a Senate ●lad in Scarlet , and he hath a Senate of Cardinals clad in cloth of the same colour , and in many other things he seem'd to represent the First Beast . The Fourth Mark. ( 1. ) HE doth exalt himself above all those Call'd Gods on earth , does by his ( 2 ) Bulls oppose All Regal Edicts , that receive not their Obliging Sanction from his papal Chair , He like a Peerless Potentate does now Make Sov'raign Thrones , and Crowned Monarchs bow . ( 1. ) This is notorious to the World , though the brevity of Notes admit not room for many Examples . ( 2. ) Pius the Fifth , sent a Bull to depose Qu. Elizabeth . See Jewel's View of Sedition , and Cambden's Eliz 1570. Tom. 1. Gregory the 13 labour'd secretly to rnine her , Id. ibid. Anno 1378. Tom. 1. Sixtus 5. gave her Kingdom to the king of Spain , Anno 1588. ibid. Clement 8. Strictly commands that none should inherit the English Crown , how good soever his Title be , unless they be sworn and resolved Papists , he words are thus : Nisi ejusmodi esset , qui fidem Catholicam non modo toleraret , sed omni opp & studio promoveret , & studio promoveret , & more majorum jurejurando se id praestiturum susceperet . Camb. Ann. 1600. Tom. alter . ( 3. ) Some hold his Stirrup , ( 4. ) some are made to wait Three Frosty Nights bare-footed at his Gate . ( 5. ) Imperial Heads lye prostrate at his Beck , And to his trampling feet submit their Neck . ( 3. ) Pope Adrian 4. made the Emperour Frederick 1. to hold his Stirrup , and chid him for holding the wrong one , Balaeus in Act. Rom. Pont. in Vit. Adrian 4. ( 4. ) Gregory 7. made the Emperour Henry 4. his Empress and Child , to wait 3 days and 3 night , in a Frosty Season , bare-footed and bare-legged , before his Gates , before they could get Audience . Id. In vit . Gregor . 7. ( 5 ) Alexander 3. Made the Emperour fall upon the ground , in the Temple of St. Mark at Venice , the whole People being present , and puts his Foot upon his Neck , uttering the Psalmists words , Psal . 91. 13. Thou shalt tread upon the Lion and the Adder , the young Lion and Dragon shalt thou trample under feet , Id. in vit . Alex. 3. see 40 Examples of this in the Learned Dr. White 's Way of the Church . p. 18 , 19 , 20 , 21. The Fifth Mark. ANother Mark , He in Gods Temple sits , Boasting himself a God , and counterfeits True Holiness ; when he assum'd the Throne , There was a Temple ( * ) of the Holy One In Rome , and did continue so , till they Displaced Christ , ( † ) and flung his Truth away . 'T is expresly latd down by the Apostle , as an undoubted Mark of the Man of Sin , viz. That he should sit in the Temple of God. Chrysost . is very express , Hom. 3. 2. Thes . 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , not in Jerusalem but in the Church , so Oecumenus , de Rom , lib. 3. cap. 13. and Theoph. Theodor. Ambros . Primus Anselm . Severian . apud imsum . Besides it was to be in a C●with 7 Hills , and where 7 kings of supream Magistrates were or had been , which agrees to no City ty but Rome , as is demonstrated by peter du Moulin and others ; if it be objected , That the Church of Rome at the time of Antichrists Rise , could not be the Temple of God , because upon the Great Apostacy that denomination ceases , it is answered ▪ It might be called the Church and Temple of God then , though the Presence of God and the true Religion and Power of Godliness was gone it might retain the Name ; as Royal Palaces keep their names when ruined ; ' its said , I sa . I. 2 I. How is the Faithful City become an Harlot ? Could she be a faithfull City and a Harlot too ? The meaning is , she was so , but now thus ; so Matth. II. 5. Mark 7. ult 't is said , The blind see , the deaf hear , the dumb speak , the lame walk , &c. that is , they were so , but now otherwise ; a Woman keeps her Husbands Name though divorced for Whoredom ; so Rome ( * ) was Gods Temple & Christs Church , but when she espoused another Head , and cast off her first Husband ( † ) and the true Faith , she became an Harlot and Synagogue of Satan , though bearing still the name of Church and Christian also . See an excellent Treatise , Intituled , The Man of Sin , Printed 1677. pag. 40. &c. The Sixth Mark. THis is the Beast upon whose Back the great Inticing Strumpet rides in Pompous State ( * ) By him she was supported all along , By his Imposture she was rendred strong . ( * ) So he carried me away in the Spirit into the Wilderness , and I saw a Woman set upon a Scarlet colourd Beast , full of Names of Blasphemy , having seven Heads and ten Horns , Rev. 17. 4. I will shew the Mystery of the Woman , and the Beast that carrys her , vers . 7. This Mark that ( † ) Notion throws quite out of Door , That says the Beast shall not arise before The Desolation of the Scarlet Whore. ( † ) It hath been a received Opinion of some Christians of late times , that the Beast who is the Antichrist or Man of Sin , shall not arise till the Whore is destroyed , and that when he comes he shall only Reign 3 Years and a half . Which Notion may seem strange to all considerate men ; because that Beast who is of the 7th . and an 8th . all confess is the Man of Sin : and how evident is it that this very Beast bears up , and carrys the Whore from first to last ? Besides , Consider 't is said , the 10 Horns of this very Beast's shall hate the Whore , and make her desolate , how could the Horns hate or hurt her , if the Beasts rise not till she is destroyed ? can there be Horns and no Beast ? And besides , should this Notion be received , it might seem strange that the Holy Spirit passeth by in silence , and takes no notice of this horrid Monster , or Succession of Popes , that have continued so long , having all the Marks and Characters so clearly upon him of Antichrist . If any should say , he doth not deny Christ come in the Flesh . I answer , In a Mystery he doth , and particularly , in his ordaining of Sacrifices , as it was under the Law , which cease all when the Antitype came , and by assuming the place of Christs Supremacy and Government . The Seventh Mark. THe Holy Spirit most expresly faith , In later times some shall renounce the faith . That by the Spirit of Seduction led , Doctrine of Devils through the Earth shall spread , That belch out Falshood in Hypocrisie And many Thousands do deceive thereby ; Forbidding Marriage , ( * ) and the use of Meat , Which God ordain'd for every man to eat . ( * ) This is an undeniable Mark of the Son of Perdition , viz. That he shall forbid Marriages , and command to abstain from Meats , and who it is that commands to abstain from Meats , and who it is that suffers not his Clergy to Marry , and forbids the eating of Flesh on some eertain Day and seasons of the Year , is known to all . The Council of Chalcedon saith ( Conon . Cap. 16. ) ut nec Deo dicata Virgo , nec Monachus nuberit ; That no Nun or Monk shall marry . Bellarmine in his 34. Cap. of the Book of Monks , stiles the Marriage of Clarks and Monks by the name of Sacriledge ; and affirms , That they sin less which commit Fornication after they have once taken a Vow , than they do which Marry ; nay , and in the 19 Cap of the First Book of Clarks , he saith , That the Marriage of saints is not without some Sin , Pollution and Uncleanness . The General Council assembled at Trullo , to make Canons , tell us plainly in the 13 Canon , that in the Church of Rome , Whosoever will be a Deacon or Priest , must first protest that he will never any more after that have to do with his Wife , & — If a man be found to have broke the Ordinance of the Church , by eating Flesh in Lent , especially in the Week which they call the Holy Week , the Priest , saith my Author , hath no power to absolve him , &c. This Doctrine of the Pope , as ' its a Mark of Antichrist , so'its expresly called the Doctrine of Devils . The Eighth Mark. HE 's not content to be Supream below , And make all Scepters to his Crosur bow ; But th' impious Wretch is grown so bold that even He dares affront the Majesty of Heaven . What God Commands , this Imp of Hell controuls , Condemns the sav'd , and saves condemned Souls : Himself he places in Jehouah's ( a ) Throne , As Chief of all , as Second unto none . ( a ) He shall oppose and exalt himself above all that is called God , or that is worshipped , shewing himself that he is God , 2 ▪ Thess . 2. He shall speak great things against the most High , Dan. 7. 25. That the Pope is guilty of opposition to , and emaltation of himself above the Majesty of God , is made appear by divers worthy Writers ; the very Life and Soul of Popery seems to run in this vein . The Lord Jesus ( saith one ) is made a very Lacquey to the Pope , he changes Times and laws at his pleasure . God says , Thou shalt make to thy self on graven Image , &c. The Pope takes away that Commandment , and declares ' its lawful to worship Images . The Lord bids us Search the Scriptures ; the Pope opposeth this , and forbids the reading of them , nay burns to death those that do read them ; and to prevent it , locks them up in an Unknown Tongue . God pardons Sins upon Repentance , the Pope without , for a Sum of Money . The Pope can invest a sorry Priest with power by uttering a few words to make a God , to turn Bread into the Real Body of Christ , and have power over him to do with him what he pleases when he hath done , and he can't deliver himself out of his hands . A brace of Keys he carrys in his hand , To shut and open at his own Command . He curses and absolves , he binds , releases , Puts down , advances whomsoe're he pleases . This is th' Apocalyptick Beast , that claims Sublimest Titles , and Blasphemous Names , With Matchless Pride , and Peerless Impudence , He does for Money with Gods Laws dispence To fill his Purse ( O shameless Avarice ! ) All sorts of Sins he values at a price ( b ) ( b ) What Sin is it but the Pope takes upon him to pardon for Money ; besides be makes , the detestable Sins of Treason and Murder , if it be done in Zeal , and by his Authority , for the Promotion of the Pretended Holy Church , meritorious , Canonizing black and brutish Sinners for Saints , in his Kalendar , he exalts himself above the Word of God , he usurps Gods Seat , by giving what Interpretation to Gods Law he pleases , which he makes of equal Authority with it . The Ninth Mark. FAlse Miracles and Lying Wonders too This grand Deceiver does pretend to do ( a ) He fain would make th' abused World believe , That he with Ease can make a Dead Man live . They do such things , their Sottish Legend saith , As far exceeds all Truth or Humane Faith ; Their Nature , Number , Circumstances all , Done by Atchievments Dabolical ; Their senselss Fables , arrant Fopperys , Are meer Impostures and apparent Lyes . This is an Engine which the Granceless Wretch Does spread abroad , the Sons of Men to catch : And God lets such those horrid lies believe , Who Gospel-Truths would not in love receive , That they might perish and be damn'd thereby , The just desert of such Iniquity ! ( a ) Even him whose coming is after the working of Satan with all Power , and Signs , and lying Wonders , 2 Thes . 2. 9. Bellarmin ( de not ▪ Eccl. l. 4. cap. 14. ) maketh Miracles one infallible Sign of the True Church ; md certain I am , the false and lying Wonders of the Roman Church , clearly sheweth the Pope to be the Antichrist , or Son of Perdition . I have not room here to enumer ate many of them , only take one or two , by which you may judge of the rest . One Becanus's Head being off , St. Itas Prayers made it come posting through the Air , stand by the Body , and she joyned them fast again , so that in one Hours space the Man became as lively as ever be had been in all his life . St. Anthony's Arm , that precious Relick at Geneva , was kiss'd and worship'd with great Devotion , whilst Popery kept its ground ; but when the Gospel came , and the Relick was produced , 't was found the Pisle of a Stag , Calv. de reliq . propinitium . Possibly you may have heard of the Wonders that Relick had done ; and of St. Decumanus , who carried his own Head after it was cut off , to a Spring , and there washed off the Bloud from it . A Country Curate , saith Erasmus , getting Crabs , and fastning Candles to their backs , set them a crawling up and down the Church-Yard at Night , and in the Morning , after he had taken them in again , persuaded the People that they were poor distressed Souls in Purgatory , you must think such that wanted Masses and Almes ▪ saith my Author ; ye know the Proverb , No Penny , No Pater Noster : a fit Miracle to pick the Peoples Pockets . Lib. 22. Jo. Epist . p. 1529. in Epist . Edit . Basil . A Maid coming into a Garden , and taa Lettice to eat it , crusht the Devil between her Teeth in the Lettice ; and this poor Devil , saith Du Moulin , whom she belike swallowed down together with the Lettice , being commanded to go out , and checkt by Equitius , excuseth himself , saying , Alas ! what hurt did I ? I was sitting quietly upon the Lettice , and she came and bit me , the fault was in her for not making the Sign of the Cross when she gathered the Lettice . Moreover , these ridiculous Impostors affirm , that when the Body of Pope Formosus was carry'd into St. Peters Church , all the Images of the Saints that stood there , did him Obeysance ; but above all , the Miracle of the ass that left his Provender to worship the Hoest , seems most ridiculous to King James : see his Apology , &c. Many of their pretended Miracles were wrought , as Writers intimate , about the 4 and 5 Century , and were contrived to confirm the Popes Headship and Universal Supremacy , together with their idle storys of Purgatory , Images , Praying for the Dead , &c. Those that would see more , let them read Du Moulin , also a late Book Intituled , the Man of Sin. The Tenth Mark. HIs out Side 's smooth , he 's garb'd in Sheeps array , But in wardly a rav'nous Beast of Prey . He has a Mouth ( a ) wherewith he speaks great things , Blasphemes the glory of the King of Kings . ( a ) And there was given unto him a Mouth speaking great things , and Blasph●nys , Rev. 13. 5. And he opened his Mouth against God , to blaspheme his Name and Tabernacle , and them that dwell in Heaven , ver . 6. He shall speak great words against the Most High , Dan. 7. 25. This Mark of the Beast is apparently seen in the Pope , in those Insolent and Blasphemous Titles he assumes to himself ; he is called Christs Vicar , or his Viceroy and Lieutenant . Bellarm. de Rom. lib. 2. cap. 31. Foundation , Head , and Husband to the Catholick Church ; Hid Holiness , that can be judged by no Man ; though he draw an innumer able number to Hell , who shall say to him , what dost thou ? What would you think to hear him called , The Lion of the Tribe of Judah , the Root of David ? so Begnius one of his Bishops Courted Pope Leo the Tenth , and thereupon bad the Daughter of Sion not to weep , saying , God had raised to her a Saviour ▪ See Council Later ▪ sub Leon 10. Sess . 6. ap . sur . He is frequently called by those of the Romish Church , Our Lord God the POPE . Exter . Joan. 22. Tit. 14. c. 4. And as touching his Blasphemies against those that dwell in Heaven , to wit , the Saints of God , 't is evident that they are continually branded for Hereticks Schismaticks , and what not . The Eleventh Mark. 'T is He that aims at th' utter Dissolution Of precious Saints , by Bloudy Persecution , That does pronounce no Christian fit to live , Unless they do his Beastly Mark receive . Forbids all Traffick , none must sell or buy , Except th' adorers of his Hierarchy . This Mark the Pope doth in his Forehead bear Of which full proof , is extant ev'ry where , The Numbers he hath ( a ) murder'd do surmount The stricttest of Arithmeticks account . They stain'd each Nation with a Crimson Floud And Swelling Current of my Childrens Bloud . ( a ) He shall wear out the Saints of the Most High , Dan. 7. and caused as many as would not worship the Image of the Beast should be killed , Rev. 13. 5. We find upon Record , That Pope Innocent the 3. within the space of a few Months , made more then 200000 of the faithful to be slain , who they called Albigeans , he had made all Europe to stream with Bloud ; in St. Bartholomews Massacre , in the Year 1572M more than 80000 were slain in cold bloud ▪ see Du Moulin p. 246. 247. The Duke de Alva ( s●ith he ) played the Butcher in Flanders , and under the shew of Catholick Zeal , slew Millions of People , in recompence where of the Popesent hem a Holy Sword and Consecrated Gloves ; besides the infinite numbers slew in other places , by Wars , bloudy Massacres , and otherwise , of which you will hear more hereafter ; so that by this time sure all may conclude Antichrist is come , and that this is he in whom all the Marks and Characters do so fully meet , which the Holy Ghost hath given of him . Sion's Sons . THese Marks are so notorious that we can Say of the Romish Pope , He is the Man : For these Characteristicks truly are To him ( and only him ) peculiar . This raging Monster is that Beast of Prey : Shall we arise to take his Strength away ? That hath so long time tyrannized thus ( With Hellish Fury ) over thee and us ? Self-preservation is , by every creature Esteem'd a Sacred Principle in Nature . Each Free-born mind , must at those Tyrants spurn That would infect their Souls , their Bodies burn . Why should this Beast still rage and domineer As he hath done , without controul or fear ? Sion . YOu are to wait for Gods great Dispensations , At whose disposal is the fate of Nations ; His time is best , and in due Season he Will bring this Beast to his Catastrophe . He sits in Heaven , and beholds with Scorn , This Rebels Pride . His glorious Son that 's born Heir of the World , and Prince of Kingdoms too , Shall surely Reign , because it is his due ; For all to him the Soveraign Rule must yield ; He shall the Crown and Royal Scepter wield : Nations shall serve him ; Kings that have abhor'd His Name , shall pay him Homage , as their Lord. To JESVS all shall bow , he shall be King , And to poor Sion shall Redemption bring . Till this Beasts month , and latest hour be spent , No Humane Weapon can his Rage prevent . To suffer Persecution I 'm appointed , Till Instruments are chosen and anointed For my Deliverance ; your work 's to pray , And be prepared for that blessed day ; When Babel falls , and Sion is restor'd To height of favour , with her Blessed Lord. The day approaches , and if you would win Renown by Fighting , then encounter Sin ; That home-bred Foe , which in your Bosome lurks , And like the Venome of an Aspick works Through all your Vitals ; 't is the Capital And grandest foe , that would betray you all ; It corresponds with those that do expose To torments , all that with the Bridegroom close ; Till this is conquer'd , I shall not arise , Nor be deliver'd from mine enemies . This Traytor makes my very heart to faint , And does occasion most of my Complaint ; For by 's conspiring with the Beast and Devil , I am surrounded with the present evil . Besides these Foes of my forlorn Estate , There is another strong Confederate , The Proud , Imperious and Insulting Whore , Of whom I made a sad Complaint before ; She with lascivious Looks and Wanton Eyes Prompts on to Lust and all Debaucheries ; By her salacious and bewitching Charms She does intice Great Men into her Arms , Corrupting Princes by her Incantations , Destroys the brave Nobility of Nations . Great God asist me , e're my Spirits fail ! That I the State of Monarchs may bewail , Who to her Yoke yield their Illustrious Necks , And move ( like Vassals ) at her sawcy becks . Oh! they that should My Nursing-Fathers be , Are Executioners of Cruelty , By this Whores influence , the Civil Power Is made a dreadful Engine to devour The Saints of God , and kick at the Creator ; But let them know that Sovereign Arbitrator Of all their Destinies , is Great and Just , And can , at pleasure , tumble them to Dust . What pity is 't that Dukes and Noble Peers , With other Heroes , should for many years Thus truckle to that Proud , Usurping Whore , And for her sake inslave themselves ? nay more , Exhaust their Treasure , and debase their Name , And bring themselves to such reproach and shame , By thus ingaging in her Hellish Plots , Which fastens on them Everlasting Blots . That shameless Strumpet , whose accursed Wiles Trappans the Conscience , and the Soul beguiles , When she involves them in the deepest guilt , She does pretend to wash away the filth , By impious Pardons ! Yea , to such an height Does she bewitch Men , that the very sight Of Tyburn , cannot move them to confess , Their load of guilt and horrid Wickedness ; It is her Art , when they are parting hence , To steel their Fronts with shameless impudence . When they are drawn to a deserved Death , With lyes She makes them to resign their breath . She makes them drunk till they forget their fears , Her Agents buzzing in their doubting Ears ; Who ( like ill Angels ) round about them hover , For fear they should her Rogueries discover . When some are stretcht upon the fatal Block , And Justice ready to discharge the stroak ; Such is the strength of her Inebriation , That they ( oh horrible ! ) on their Sa●vation . Protest they 'r innocent ! when all the while No Treason ever did appear more vile , Then that for which Impartial Justice hath Judg'd them ( as Traytors , to deserved Death . Rome ( by their frantick Resolutions ) would Out-face the Sun , and baffle ) if She could ) The clearest Proofs , and solid'st Evidence Produc'd by Heav'ns unerring Providence . Ah! Cruel Mistress of deluded Souls ! That 's not content to make them arrant Fools To lose Estates and Lives , but must thereby Make them stab Conscience , when they come to Dye . She , to encourage Treasons , does prefer Those Traytor-Martyrs in her Calender . SIONS Sons . This Whore and Beast in Interest are so join'd , That many puzzl'd are , which way to find , whereiny the differ , pray tell us therefore , How is the Beast , distinguished from the Whore. SION . ( a ) The Pope's the Beast , usurping over all , A Power Supream and Magisttraticall ; This Scarlet Beast does in the strictest sence , Lay claim to Secular Preheminence . The Roman Empire lost the Ruling Seat , The Pope usurpt it , and from thence grew great , All Kings that he could by his craft allure , Receive their Power ; and Investiture , This Whore cannot be the Beast . ( a ) 1. Because the Beast is exprest in the Masculine Gender , the Man of Sin , the Son of Perdition , and the Beast that was , and is not even HE is the Eight and of the Seven , i. e. He came up by means of the Liberty and large Revenues The Seven Heads , viz. The Christian Emperors gave to the Ch● rch and Church-Men , though a diff●rent and distinct sort of Government to all before it , but Mystery Babylon is exprest by the Feminine Gender , a Woman a Whore , Mother of Bar●●● ; I saw the Woman drunk with the Blood of the Saints , 〈◊〉 And when I saw her I wondered , &c. 2. The Angel describes them distinct , the one from the other , a Beast and Whore , I John saw them as clearly distinct as a Beast is from her that sits upon him , and I saw a Woman set upon a Scarlet coloured Beast , Rev. 17. 3. 3. If the Beast and Whore were 〈◊〉 and the same , then the Whore sets up and rides upon her self ▪ then which nothing can be more absurd and ridiculous . 4. There is as real a difference between the Man of sin , and the Wh●re or false Church , as is between Christ and the true Church : the Beast or Anti-Christ is the Head , the Whore is the Body ; and indeed it was by renouncing the Headship and Government of Christ Jesus , and espousing , owning , and swarming to the Headship and Supremacy of the Pope , that first gave the Church of Rome , the denomination of a Whore ; for a Woman that has Two Heads , Two Husbands can be no other . 5. Moreover t is evident that the Beast shall remain though in Captivity , his Power being taken away after the Whore is destroyed . And burned with Fire , Rev. 1 ) . 19 , 20● Dan. 726. From him : the Whores , th' ( b ) Ecclesiastick State , Or Romish Hierarchy , that take her Seat Upon the back of this Ten horned Steed , ( Which gores my side , and makes my Children bleed . ) ( b ) Though 't is granted the Magistratical Power ●f Popish Kings in large sence is singified by the Beast who do support the Ecclesiastick State or false Church , yet Originally it more strictly resides in the Pope , for by a ●olentary submission to him : he is become their Master , as Du Moulin , page 161. Observes their Crowns being at the Popes disposal , who takes it , and gives it ( saith he ) to whom he thinks good , which things have been Noted by Buicciardine , that famous Historian , in his History of the rises and advancements of the Pope . SIONS Sons . SHall we ( indanger'd by her Plots ) arise To curb this Whore , that our great God defies ? Why should her Treasons any more annoy Thy precious Saints and Nations thus destroy , Le ts make her Drink in that invenom'd Cup She fills for us shall she not swill it up ; Will none fall on , provok't by flaming ire , To Eat her Flesh , and burn her in the fire ? SION . VVHo instrumental in that work shall be ; Read well the Sacred Scriptures , you may see Rev. Esa . Jerem. And since the matter you do understand , It brings me comfort on the other hand : As 't was fore-told in Sacred Scripture story You are inlightnen'd with the Angels glory ; As for my Children who before did live , Light from this Angel they could not receive . My Children brought forth in the latter days , Shall do great matters to Jehovah's praise . I see some good men do desire to know The time when they this Whore shall overthrow ; I cannot blame them for this very thing , To the whole World it will much glory bring . Then shall the Gospel through the Earth be spread And Men instead of Husks shall feed on Bread ; God's Worship shall its freedom then enjoy , Rome's Locust then shall you no more annoy . There shall be then a wonderful increase Of Sion's glory and of Israel's peace ; Then shall my Children in sweet consort sing Anthems of joy to the Eternal King. No names then of distinction more shall be , But speak one Language all they shall agree In peace and Oneness and blest Harmony . But to reply to what you have requir'd , At present you must keep your selves retir'd Make no attempts untill the Lord on high , Does give you strength this Babel to defie . You now do seem to lie as persons dead , As being unable to erect your head : But then you shall appear to be alive , The Spirit of the Lord shall you revive : God hath ( I know ) set down the time exact , When hee 'l begin this strange and dreadful Act , To the confusion of your Enemies . When God shall call his Witnesses to rise ; Then from the Heavens , they shall hear a voice , Which shall make all their Spirits to rejoyce . Then shall they have so evident a call , That they straight way shall on this Strumpet fall . With patience therefore wait upon the Lord , Until his saving strength he doth afford . To him you are to make your supplication , For from him only is my expctation . O sigh with me , and in your Spirits groan , And send strong crys up to his gracious Throne : Give him no rest till , ( in those glorious days . ) Of all the Earth , I 'm made the only praise . And I 'll lift up my voice to God on High , And make my moan to him , and thus will cry . SIONS Prayer . O Lord of Hosts , consider my Estate , Let me remain no longer desolate . Have I not been most precious in thy sight ? O do not therefore my Petition slight ; O let thy Bowels , to thy Children move , In tender token of Parental love . Shall Sion totter ? And the Beast grow steady In his proud Seat ? Hast thou not try'd already ? What some advantage , or what Gospel good , Is to be hop'd for , from the wicked Brood ? Canst thou expect they 'l serve thee better Now ? Are they more like to bless the World below ; Then thy Poor Sion ? If their measures be Repleted brimful of Iniquity , Then by just forfeiture , their right is gon , To Earthly Power , and Dominion . Will these thy saving Gospel Truths preserve ? Or in pure Worship at thine Altars serve ? Will these protect the Innocent and good , And not provoke thee with their crying blood ? Will they make Judgment in right channels go ! Extirpate Vice ? Make Righteousness to flow Like mighty streams ? Are they in Covenant with Thee ? Or wert thou ever pleased to grant Them any Promises that they should wear The Sacred badges of thy Name ? And bear The Soveraign Rule ? Will Fathers , and young men , Within thy Church , be priz'd and honor'd then ? Shall they not rather , by their Barb'rous hands , Be Butcher'd , for obeying thy Commands ? Will not thy Childrens Souls in danger be Of swift Damnation , by Rome's blasphemie ? If Laud on Earth and Praises will be given , If Hallalujahs will be sung in Heaven , To thy great Name , for raising Babylon , And bringing Sion to Destruction : If then the Door of Grace , be open'd more , For Mens Salvation , then it was before . If Sinners access unto the blessed Jesus , Be made more free ; if cure of Soul Diseases Be then more eafie , then let Sion fall . And Rome Usurp Dominion over all . But if in sight of thine all-seeing Eye , Their Monstrous Crimes are of so black a Dye : If from their very Springing , they have been , The vilest Wretches , and the worst of men : If for the future they intend to be The Perpetrators of all Villany . If their black sins , of gross Idolatry , Pride , horrid Murthers , and Adultry , Mount up to Heavens great Imperial Throne , If thy oppression makes thy Churches groan ; If they will burn thy Scriptures and suppress All Books that treat of Gospel Holiness ? If guiltless Souls of every Sex and Age , Will be made Sacrifices to their Rage ; If they are Foes , without thy Covenants , If they will trample on thy precious Saints ; If they ( because thou didst not hear and save Thy praying Sion , from a sinking Grave ) Deride thy Glory , and blaspheme thy Name , And put thy Faithful ones to open shame . Deut. 32. 36. Then hear O Lord , thou see'st my power is gone , In thee I trust , besides thee there is none , That can thy Sion , from her Foes deliver , O draw some flaming Arrows from thy Quiver To quel the pride of this oppressing Crew , Thy mighty Arm alone can them subdue . On Thee I fix an absolute Reliance , Do Thou but help , I 'le bid them all defiance . Hear and consider , for thy Mercy sake , On gasping Sion some compassion take . I have been ransom'd with the precious Blood Of thy dear Son , and fill'd with Heavenly Food . O Lord I pray , thy Churches sins forgive , And in sweet concord let thy Children live ; Teach them true saving knowledge from thy word That they may worship Thee with one accord . Thou canst the Prostrate raise , and cure his wound For nothing difficult for Thee is found . Thou knowest my grief , O Lord incline thy Ear , Revive my hope , and chace away my fear . In Achors Valley open thou a Door , And make me sweetly sing as heretofore ; I pray Thee break the Bonds of my distress , And lead me from this dolesome Wilderness . O let me shine like Sols illustrate light , And be 's an Army terrible in fight . Pull off that Vail that does thy Sion cover , Those clouds , O scatter that I may discover What thou doest mean by this thy dispensation , And what my work is in this Generation . It s time for Thee to plead thy Peoples cause , When wicked men make void thy righteous Laws . Thou canst destroy them with their brimful Cup , And lofty Cedars , by the roots pull up ; But Lord remember for to spare thy Vine , That spreading Plant which thou hast chosen thine , Make that to flourish and be ever green , And full of clusters as before 't has been . From Egypt thou hast brought it heretofore : From thence I pray deliver it once more , Let thine hand plant it , give it steadfast root , That all the Land may Feast upon its Fruit ; O let its Cordial Juice the Nation fill , And let its boughs o'reshadow ev'ry Hill ; From Sea to Sea do thou her branches send , And her , from all her Enemies defend ; Make up her Hedge , her Fence , be thou a Wall , To keep her from the violence of all Rapacious Bears , and from the greedy Boar that would destroy it , and its fruit devour . Lord from on high thy lovely Vine behold , thin own Plantation , valued more then Gold ; Canst thou deny thy helping hand the while Wild Beasts thy Vineyard ravage thus and spoil , I am Chrst's Spouse , his undefiled One , Canst thou permit me to be trod upon ; 'T is by thy Grace I am Intitled so , Great God relieve me , and divert my wo , I am surrounded on all sides with pain , O let me see thy lovely smiles again . Thou hast withdrawn the beamings of thy grace , And wrapt in clouds the splendor of thy Face ; O this has caus'd such anxious grief and smart , As tears my Soul , and rends my very heart To tears of blood , whilst thou the glorious Sun Of light art hid : O whether shall I run , For beams of comfort in this dolesome hour ? Whilst I lye delu ' d in this Brinish shower More would she speak , but her great passion ties Her mournful tongue : the Flood-gates of her eyes In chrystal streams do represent an anguish , That makes her vital operations languish . Sunk in despairing sounds , she scarce appears to breath or live , but by her sights and tears , SIONS Sons . Mourn , mourn O Heav'ns ; and thou , O Earth bewail And weep ye Saints untill your spirits fail , For she that is the glory of the Earth , Of the most Noble and Illustrious Birth , Lyes sadly weltring in a deep despair , Her grievous sorrows , can no tongue Declare , O that our Brethren would , but hasten hither That in Gods fear we may confer together You must needs grieve , when her complaints you hear Do not your hearts dissolve into a tear ? Do not your Eyes like to a Fountain stream ? And all your Joys , turn to a mourning Theme ? Does not your nightly rest from you depart ? Are you not pierced to the very heart ? Are you not in the depth of bitterness , Because of Sion and her sore distress ? How can your hearts delight in thins below ? How can you sleep in peace as others do ? How can we comfort have , or Pleasure find ? Or how can we the Worlds concernments mind ? How can we eat or drink with hearts content , And not with grief poor Sions state lament ? How can we bear our Mothers doleful cries , She sighs , she sobs , she languishes , she dies , In dreadful Agonies , in bitter pain , How can we brook her Enemies disdain ? She is reproached by ev'ry Drunken Sot , And thrown away like to a broken Pot. She is depis'd and trod upon like Dung , The Drunkard on her makes his dayly Song : But Christ will turn and will expostulate The Case with Sion , touching her Estate . Why art thou sometimes up , then down again ? Sometimes at ease , sometimes in bitter pain ? They 'r doubtless throw's chear up and do not fear For thy deliverance is very near . Those lab'ring pangs shall speedily be o're , Fear not , thou shalt not dye , one , or two more Shall bring that Child into the World , which thou Hast trave'ld with in bitter pangs till now . Address they self to God , for surely he From these thy Tortures will deliver thee , 'T is he a lone that brings unto the Birth , And do's give strength and vigour to bring forth ; Then stay thy self upon this blessed Lord , His gracious help he will to the afford , Upon his Promises do thou depend , And thou shalt see deliv'rance in the end . These words of comfort like a Cordial wrought And to her sences , mourning Sion brought , With languish'd looks , she casts a weeping Eye Upon her Children , and Reaues her crie . SION . I Am affraid my God hath me forsook , My sighs he minds not , scarce bestows a look . His former pitty , he hath quite forgot , His Anger 's kindled & his wrath is hot ; When that burns sore , how can I choose but mourn ? How am I spoil'd , how am I rent and torn ? ●m like a Ship with raging Tempest tost Midst Rocks and Sands , just ready to be lost : Where ev'ry Bellow does present a grave , And Death in Triumph rides on ev'ry wave . Ah! But I am , engraven on his hand , And in his sight for evermore shall I stand . Awake , O Arm of God , and do not stay , My sorrows are so great , O say not nay , Hear me , dear Jesus , unto thee I crie , Unless thou save me , I must surely die , CHRIST . IN glorious Regions of approachless light Where Joys unmixt with perfect love unite ; There do I sit , there do I see and hear What Kings and Potentates consulting are , ●esounding in mine Ears continually , ●hear a bitter , and complaining cry . I feel my Bowels with compassion move , And therefore 't is the voice of one I love , She whom I purchased with my dearest blood ▪ Seems drencht in tears and drowned in flood ▪ Some grievous sorrow , or great tribulation , Extorts from her this doleful lamentation , Enough to pierce my tender heart again . And make the Temple rend once more in twain ▪ Alas poor Sion ! thy sad voice I hear , I 'le come and help thee , for I know thy fear , And what occasions these thy lanquid Moans , I know thy sorrow , and I hear thy Groans . 'T is I can still the blust'ring Winds and Seas , And in thy greatest Anguish give thee ease . 'T is I can wound , and cure ; I build , I break , I kill , I make alive : I give and take . And can ( if I think fit ) make Nations shake , And Kingdoms totter , reeling to and fro : I for thy sake , strange things will quickly do . In thy affliction , great distress and pain , Of which thou dost , so grievously complain , I am afflicted : What they do to thee . Of hurt or wrong , I take as done to me ; I tender thee as th' Apple of mine Eye , Fear not therefore , thy proudest Enemy . Although with Foes thou art environ'd now , All power and wisdom is mine ; and I know how To strengthen thee , and make them all to bow ▪ I will arise and shew my Soveraignty ; I le make them to the Rocks and Mountains fly ; Though with the Powers of Hell they have combin'd I will pursue them , & they shall not fiud A hiding place my vengeance to avoid , Till by my fury they be all destroy'd I will bring down each high and lofty head , Their mighty ones like Mortar I will tread . Thy cause I le plead , though silent I have stood , I le be reveng'd for all the Righteous blood , That has run down like to a Mighty flood . And therefore now ; I le make no long delay , What 's due to Justice , they shall surely pay ; Besides the bloody wrongs thou dost repeat The crying Martyrs loudly do intreat Me to avenge their blood , therefore I will Come down in fury , and those Monsters kill ; Then , thou before me very strong shalt wax , For I le make thee my dreadful Battle-Ax . Thy Horn shall Iron be , & thy Hoof Brass , With which thou shalt tread down the Serpents race . Thy Sons that scatter'd o're the Earth throughout , I will soon gather with a mighty shout . The Mighty they shall overcome with Slings , And bind in Fetters perfecuting Kings . Ill lay thy Stones , with Colours fair and sure , Thy strong Foundation shall be Saphyrs pure : Although I seem'd to have forsaken thee , Yet , from all bondage I will set thee free , Though I have thee afflicted heretofore , I le turn my hand upon the bloody VVhore ; Because thou dost my holy Name profess , Ill break in peice them that thee oppress : Arm'd with Commission from the great Jehove , I will come down and all thy Griefs remove . All Weapons form'd against my Sion , shall Unprosp'rous prove , for I will break them all . I 'll teach thy Children , give thee lasting Peace , Converted Gentiles shall the Church increase . Though wicked Men with words do thee deride , Thy Borders I 'll enlarge on every side . Each hungry Soul with plenty I will feed , The Earth I will divide among thy Seed . I 've promis'd that they shall the world possess , And will perform it now in Righteousness . I will descend unto my Holy Hill , The Earth with knowledge I will quickly fill . I will supperss al Luxury and Riot , The Heathen in my presence shall be quiet . Above all Kings I shall exalted be , And Rule the Earth with Soveraign Majesty . When all the Kingdoms in the World are mine , Then thou in Beauty like a Queen shalt shine ; And with thy Children in sweet Consort sing , Triumphant Hallelujahs to your King. SION . O Matchless Grace , and Love beyond degree ! Now I am certain there is none like Thee , In Heav'n or Earth , were there ten thousand more For thou hast found a Salve for every Sore . Transported by thy love , with joy I cry , My Ravisht Spirit must exalt the high . And mighty Lord , by whose unbounded grace , My hearts enlarg'd to run the blessed Race ; Thou shalt conduct me to thy living Springs : From thence I 'll mouant up , as with Eagles Wings , Vnto the Heavenly Mount of Faith's desire , Where I thy Grace and Glory will admire ; Then I 'll descend from those Abodes above , To be embraced in the Arms of Love. I 'll hold thee fast , and never let th●● go , For by thy loss , O what a Depth of Wo Did I sustain ! In what a dreadful Case Was I , when thou didst hide thy glorious face ! Thee having , though nought elsn what have I not ? Without thee , though all else what have I got ? Lord having all things , and not thee , what have I ? Let me enjoy but thee , what further crave I ? Without thee nothing is of worth to me ; All things are vile — when once compar'd to thee . To be thy Portion , Lord , thou didst me chuse , And thou my Portion art : I 'll ●●'re refuse So rich a Grace : thou art my Heritage , Thou art a God of Love from Age to Age , And therefore evermore I 'll dwell with thee , For thou alone , my Hiding-place shalt be . In time of trouble and of fury great , I will unto thy Holy Name retreat ; Which is a sure defence to all that fly With care and speed from their iniquity . When I was down , thou lift'st me up on high , And I thy Name will therefore magnify . O Lord , with Patience I will undergo Their indignation , for I well do know I have provok't thy great and glorious Name , Which is the cause that I do suffer shame : Although at present I am low and mean , Poor and despis'd , and so long time have been ; Thou canst all Sorrows to thy Sion bless , I therefore , in thy Pleasure acquiesce ; I 'll wait upon thee , till thou dost arise To break in pieces all mine Enemies : My precious Cause then I do leave with thee , Which thou , O Lord , wilt surely plead for me ; Thy Voice is to my ravisht Soul so sweet , That I 'm reviv'd , and set upon my feet : I 'll speak thy Praise in Songs , because I see That Glory near , which thou hast promis'd me . And now thou bloudy Whore , that art my Foe , My time 's at hand , which thou shalt quickly know . My God has not forsaken me , for now He will advance me , and make thee to bow : Then shalt thou hide ( for shame ) thy filthy head , Whilst I , in Triumph , shall upon thee tread ; Because so long , thou hast upon me trod , And in Contempt hast said , Where is thy God ? He will therefore in Right retaliate , And bring just Vengeance on thy cursed Pate . Babylon . POOR Sion ! thou art much mistaken ; I 'm mounted high , thou art forsaken : Sure thou art Frantick , when thou dost Make such a vain and groundless boast : The final Conquest must be mine , And swift Destruction must be thine ; For all my Wounds I 've got a Cure , From all your Darts I am secure . I am arriv'd at height of Bliss , My Glory in its Zenith is . I am a Queen , and shall remain Supream on Earth , I only reign In glitt'ring Grandeur over all . Great Monarchs Me their Mistriss call : How can I fall , when such a Prop Supports , as my Lord God the POPE ? All Men on Earth , His Vassals are , Who sits in Peter's Holy Chair ; The Empire of the World he hath , He keeps the Keys of Hell and Death ▪ Dost think he fears the little tricks Of thy small brood of Hereticks ? He can make use ( when he doth please ) Of Peter's Sword , as well as Keys . His Canons roar , as loud as Guns , To crush thy feeble , Pigmy-Sons . Let but his Bulls give an Alarm , Hee 'll make all Christendom to Arm Themselves in my defence , and work Thine Overthrow ; didst thou not lurk Some Hundred Years , that none could see , Or know , what was become of thee ? He that could rend thy force asunder , Has still the Strength to keep thee under : He will thee in Subjection keep , So that thou shalt not dare to peep . Am I not armed with the Power Of all the Earth ? I can devour Your Int'rest at a single Mess , I have fit Cooks such Meals to dress ; Th' Imperial and the Regal Sword Are brandish'd when I give the word : Great Princes , Dukes and Nobles will With all their force My Mind fulfil ; My Gentry who brave Heroes are , Resolved be , no Pains to spare ; Their Very Lives they 'll freely spend To bring my Purpose to an end ; My Brisk Mounsieurs , My Spanish Dons , Will over-match thy silly Sons : My Rogues in Grain , I ready have , Obedient like a Turky-slave : If bid to thrust their bloudy Knives In throats of Fathers , Children , Wives , In any 's out their own they 'll do 't , And lay them sprawling at my Foot. I've Teagues and Torys at my Beck , Will wring their Heads as Chickens Neck ; Try'd Villains ! that will never start From Mothers Womb to tear the heart Of Unborn-Infants ; they 'll deflour , Then rip her up in half an hour : Faint Rogues will melt with qualms of fears At Fathers Groans , or Mothers Tears ; But mine are void of any Sense , Not plagu'd with bawling Conscience . To some I give no constant pay , Yet they can hunt and live by Prey . Your Infants that ( like Carps ) are stew'd In their own bloud , their Chops have chew'd . The Fathers Cawls shall make a light For those Sweet Banquets of the Night . What e're my greedy Stomack craves , But Nod , 't is done , by ready Slaves : They know no scruples nor dispute , But act just like a Turkish Mute . Besides all these , I could describe Vast Musters of my Sacred Tribe : My Clergy makes a num'rous Host , That wait in swarms in every Coast . Yea , ev'n in all Rebellious Regions , I have in secret Armed Legions : A Great Grandee my Ensign carrys , The Jesuits are my Janisaries . Thou see'st what Troops do guard my Chair , What canst thou do then but Despair ? Thou seest me lodg'd in safe abode , Whilst thou' rt forsaken by the God. Hee 's doubtless pleas'd with my behaviour , For I alone have got his Favour . Th' Apocalyptick Prophecy You falsely do to me apply ; For I from Sin am washed clean ; Thou art the Whore , he there does mean ; I am the Church , and therefore I , Thy Threats , Thy GOD , and Thee , Defie . Sion . LEave off , leave off , thou Bloudy minded Whore Imagine not that thou shalt Evermore Thus Domineer in Pomp and swacy Pride , For God e're long , thy Rulers will divide . Those Mighty Ones , in whom is all thy Trust , Long shall not hold , but into peices must Be surely broken : thou shalt quickly see The swift beginning of thy Misery . Those that did love thee most , will hate thee so , That they will seek thy utter Overthrow ; As was their love , their hatred then will be , And to destory thee they will all agree . Thou hast inslav'd them to thy bruitish Lust , Whilst they ( like simple Fools ) in no wise durst Offend or cross thy base and bloudy mind ; That they have been bewitcht , they then will find , By thine alluring Voice , and lustful Eye , To joyn with thee in black iniquity . Thy Flatterys shall then no more deceive ; Nor thy base Whoredoms Thousands more bereave Of inward peace , and outward riches , so As they have been , to their eternal Wo : Then shall they see thy Villanous Intent , In setting them against the Innocent . To Glut thy Base Adulterous Desire , Their sinful hearts were in a flaming Fire , And through the Instigation of the Devil , Became partakers of this Monstrous Evil. But , what approaches ? Hark! methinks I hear Some Dreadful Noise ! see how the Mountains tear And Mighty Hills do into peices fly ; Whilst Lightning flashes through the Angry Sky ; The Stars and Planets in Confusion hurl'd , Have banisht Natures Order from the World. See how the Melting Orbs of Heaven sweat , Like Parchment Parcht , and shrivel'd up with heat , Loud Thunder-Cracks through the Enraged Air , With frightful Aspects Meteors do appear , To usher in the Day of Heav'ns dread Ire On those , who do against the Saints conspire . Gods ( long incensed ) Majesty is come To judge the Whore , and pass her final Doom . Of Treason she is under an Attainder , For which Impartial Justice will arraign her . She 's seiz'd upon and in the Jaylors hands , Who only waits for Justices Commands . Jehovah bids , that Babylon the great Be forthwith brought before his Judgement-Sea● Justice . MOst Sovereign Lord , who is it dares gainsay● What thou command'st ? I must and will obey Lo , here I bring the Scarlet Strumpt forth Before thee who createdst Heav'n and Earth : Thy Judgment-Seat she seems to slight and scorn , Says she 's as guiltless as the Child unborn . Jehovah . HEr Crimes lay open , and her facts declare , Turn up her Skirts and let her faults appear : Let th'Vniverse by her Indictment see The cause of my most just Severity . Justice . DRead Sov'reign of the World ! I will proceed , And will her black Indictment loudly read . Come forth , Great Whore ! and hear your dismal charge , Which shall by proofs be evidenc'd at large . By th' Name of BABYLON , thou' rt hither cited , And by the Name of Whore , thou stand'st Indicted . Thou void of Grace , and Gods most Holy Fear , To Satans Machinations didst adhere ; With him , to plot against thy Sov'reign Prince , To whom thou ought'st to yield Preheminence . In Ancient times he was thine only Spouse , ( Our Holy Law no Bigamy allows ) Yet thou hast him perfidiously forsook , And to thy self another Husband took ; And with a graceless Impudence art led By they lewd Train , to an Adult'rous Bed. Thou hast dethron'd him , and thy brazen face Sets up a Monstrous Traitor in his place , To whom thou hast Blasphemous Titles given , Exalting him above the God of Heaven . Thou hast not only playd th' Adulteress , But plain Idolatry thou dost profess ; Of Treason , Murder , Theft , ( abhorred things ! ) Of Burning Citys , poysoning of Kings , Of Undermining States , and furthermore , Of spoiling Trade , and making Kingdoms poor , Of horrid Plots , of causeless bloudy Wars , And of contriving cruel Massacres , Thou guilty art ; thy bloudy Rage has hurl'd Millions of Innocents Out of the World : Prodigious Numbers have in divers Lands Been Sacrific'd by thy bloud-thirsty hands . Insatiate Butcheries that know no end ! Thou stabd'st men , when thou Pity didst pretend . In times of Peace thy horrid rage has shed Bloud without Measure , thou hast murthered ( Perfidious Wretch ! ) thy nearest Neigbours when They thought themselves the most secure of m●n , Thou hast made Currents of their guiltless 〈◊〉 To run like Waters of a mighty Flood ; So void of Pity , your inhumane rage Destroy'd the Saints , and spar'd no Sex nor Age. Speak Bloudy Whore , hold up thy Graceless Head , Guilty , or Not ? By Law thou art to plead . Babylon . LOok down , Blest Virgin ! and bid Justice stay● Speak to thy Son to drive my Foes away : You Glorious Saints , who near St. Mary stand , In my distress , lend me your helping hand . All Angels , and Arch-Angels I invoke , To strengthen me , and to divert the Stroke : These Hereticks will work wy Overthrow , I am amaz'd , I know not what to do ! Belzebub . WHat needs my Darling thus to stand and pause , Laws , Thou know'st the Custom of our Romish Though black as Hell , yet be not so forlorn ; Swear , that thou' rt guiltless , as the Child unborn . What Violence to Hereticksy ou do , Is lawful , honest , and your Duty too . Justice . PLead Vile Delinquent ! or thou shalt receive The Fatal Sentence which I am to give . Babylon . I Do affirm the Charge is false , and I All Points of this Indictment do deny . Produce your Proofs , I 'll stand in just Defence Of my apparent , spotless Innocence . Justice . THat like a Harlot , of thine own accord , Thou hast forsaken thine Espoused Lord , Will be made evident ( to thy disgrace ) By clear probation in its proper place . You say , that you your God can daily make , Which is an Idol of a Wafer-Cake . If thou dost Shrines and Images adore , And prov'd to be th' Apocalyptick Whore ; If thou upon the Scarlet Beast doth sit , And Lewdness with so many Kings commit ; It clearly follows from these Marks , that thou Art a meer Strumpet , and hast broke thy Vow . If thou art by the Papal Edicts led , Dis-owning Christ , and making that thy Head : The consequence is clear , for thou must be Guilty of Whoredom and Idolatry . And to examine thy Notorious Deeds , This great Tribunal out of hand proceeds : Call in the Witnesses — Waldenses . Albigenses . Protestants of Piedmont . Savoy , &c. — DRead Lord ! we 're here , And with our just Complaints do now appear . That Bloudy Whore , the Pris'ner at the Bar , Has follow'd us with a perpetual War , Because we would not to her Idols bow , Nor her curs'd Edicts and base pranks allow . About the dismal Year of Fifty Five , A dreadful Massacre she did contrive Within the Territories of Savoy , Where thirty Thousand Souls she did destroy In three days time , Curs'd Edicts bid them turn To Popery , or they must hang or burn . Which when those Innocents refus'd to do , Most horrid Execution did ensue ; Our Brethrens Brains out of their Heads were beaten And by her Imps were fry'd and after eaten : Our Children rent to pieces , thrown to Dogs , And our dear Pastors flung ( as Meat ) to Hogs ; Others on Pikes into the Air were tost , And many others they alive did roast ; Some ty'd with Ropes they pierc'd unto the ( hearts , And hung up others by their Secret Parts . Houses and Barn-fulls they have burnt , so that Our Suff'rings are beyond an Estimate . Bohemia . Germany . Poland . Lithuania , &c. TO satifie this cruel Strumpets Lust , Some Thousands have been turned unto dust : Our Towns and Famous Cities of Renown She hath dis-peopled , burnt or broken down : The Ruins still appear and desolations In many places of our Spoiled Nations . Great Multitudes un-numbred were our Slain Which in the Field unburied did remain : Our Brethren they have hung upon a Beam And then consum'd them in a lingring flame . Some she has into boyling Cauldrons put , And many others into peices cut , Without respect unto the Hoary Head , Into their Throats they powr'd down melted Lead ; And many other deaths she did contrive : Some burned were , and others flead alive . Into deep Mines , three thousand Souls and more , At several times were tumbled by this Whore ; Because they would not their Religion leave , And unto Romish Superstitions cleave , That worthy Man John Huss , was burn'd to death , For owning of the Apostolick Faith ; Jerom of Prague , to fill her Measure up , She made , soon after , drink of the same Cup. 'T were endless to enumerate our grief : From thee , Just Judge , we do expect Relief . France . AH ! How shall I my inward grief disclose ! What Tongue is able to recount my Woes ? Prodigious Numbers of my Natives have , By this Whores means , found an untimely Grave . The barb'rous Harlot would not be content , To kill or drive them into Banishment ; But with unheard of Crueltys she must Their Bodys mangle , to asswage her Lust ; Some hang'd in Water , yield their strangled breath ; Some brain'd on A●vils , some were starv'd to death ; Some hall'd with Pullies , till the Top they meet With heavy Weights and Loads upon their feet . Rap't Maidens stab'd , poor Infants yet unborn , From Mothers Wombs by bloudy hands were torn How many thousand guiltless Christians were Butcher'd in the Parisian Massacre ? Some broke on Crosses , some were cut in twain , Whilst others languish in a lingring pain . Our Worthy Kings have lost their Noble Lives By Jesuits Poysons , and by Monkish Knives . I can produce an uncontroull'd Record Of many Thousands Murder'd by the Sword. It would require whole Volumes to transcribe The bloudy acts of this Infernal Tribe . Deep dolour hinders what I would say more ! O Glorious Judge ! avenge me on this Whore. Italy . Spain . Portugal . Low Countrys , &c. REnowned Judge ! those Witnesses that have Their Grief presented & do Judgment crave , Save us much labour , for we heretofore Have felt the same , from this blond-thirsty Whore. Besides , being next her Seat , and neer her Power , Her greedy Jaws Our Brethren did devour With cruel Spite , and without intermission , We have been tortur'd in her Inquisition . No Tongue can speak the unexampled terror Of that curst Pattern of Infernal horrour . They count it mild , when they our Persons burn , And Wives and Children into Ashes ; turn ; They say they 're courteous when our Throats they cut Or when in Dungeons ( vile as Hell ) we 're put . They say they favour us , when they employ Their Daggers , Pistols , Axes to destroy . In lingring flames they did our Brethren roast , On Halberts tops we saw our Infants tost : All this we 've suffer'd , and a Thousand more , And that by means of this Infernal Whore. Ireland . COuld deepest grief receive Additions , I Would give Examples of her Cruelty . I can her in more monstrous colours draw , Than Bloudy Nero , or Caligula . Those horrid Tortures which may Brethren say She exercis'd on them , the same I may Affirm t' have suffer'd , by the instigation Of this vile Strumpet , whose Abomination . Stinks in the Nostrils of each civil Nation . Her cursed Priests , when first they did begin Our Massacre , proclaim'd it was a sin Unpardonable , if they durst to give Quarter , or our Necessities relieve ; Some they stript Naked , then they bid them go Through Bogs & Mountains , in the Frost & Snow Men , Women , Children , then were butchered , And all that spoke our Language punished ; The very Cattel , if of English breed , They slasht and mangled , that they could not feed . With joy , that Romish and rebellious Brood Have wash't their hands in Marty'd English bloud ▪ Thousands of naked Protestants that fled From these Barbarians have been famished . Their faithless Gentry , that pretended love , Perswaded th' English that they would remove Their Goods to them ; Yet ( once possession got ) They ( like perfidious wretches ) cut their Throat . Numbers of naked Women they did drive Into a Barn , and burnt them all alive . Each Sex and Age , that could not from them fly , Did by these Blood-hounds , without mercy die . Once at the fatal Bridge of Portladown , A thousand Souls these Miscreants did drown ; A couple ( with five Children ) first they hung , And in a Hole th' expiring bodies flung ; The youngest on the Mothers breast did stick , Cries , Mammy , Mammy , yet is buryed quick . Some hackt to pieces , travailing Women strip'd , And half●born Infants from their bellies rip'd ! Which ( with their Mothers ) h●ngry Dogs did eat , And Swine fed on them , as on common meat . When some poor Souls in burning Houses Cry , The Villains said , How sweetly do they Fr● ! When holy Scripture in the flames did cast , They cry , 'T is Hell-fire , and a lovely blast ; That blessed Book , when some have trampled on , They cry , Plague on 't , that has the mischief done . They made poor Wives , their Husbands blood to spill , And trembling Youths , their aged Parents kill . They forc'd the Son to stab his Dearest Mother , And then one Brother to destroy the other . Some they put fast in Stocks , then teach a Brat To rip them , and make Candles of their Fat. How many Virgins did they Ravish first ? Then with their Hearts-blood quench their eager thirst ! Some they did bury just unto the Head , And left them on surrounding Grass to feed . Struck fast on Tenter-hooks , grave Matrons were , And Virgins hang'd up in their Mothers Hair. Some , with their small Guts , were forc'd to run About a Tree , until their Life was gone . The Mouths of godly Ministers they cut Unto their Ears ; betwixt their Jaws they put A monstrous Gag , then with a Romish Scoff They bid them preach , their Mouths were large enough . In these furies brag'd , that ( to their joy ) They did Two hundred thousand Souls destroy . We therefore pray , as others did before , For a just Sentence on this bloody Whore. Scotland . O Monstrous horror ! Oh abhorred sink Of Villany ! O bloody Throats that drink The Bloods of Innocents ! which oft they qua●t As freely as a common Mornings Draught ! Thousands of mine were butcher'd by this Whor● In that poor Nation , that has spoke before The sufferings of my guiltless Natives , were Equal with theirs in every little there . Yet this blood thirsty Curtezan of Rome , Was not content , but tortur'd me at home . Some burnt , some hang'd , some scourg'd , some banished , Some drown'd , and some in Dungeons murdered . A sinking Grief forbids me to inlarge , Or else with ease I 'd aggravate her charge . Since Gospel Light did in my Borders shine , She thirsted to destroy both me and mine . Her Imps all parts , like filthy Locusts fill , And such as they cannot delude , they kill . Her Wolves put on the Habit of my Sheep , And in their Folds destroy them as they sleep . They have an art to work upon the weak , That they Gods Order should in pieces break ; Under pretences of refrom'd Devotion , They instigate the Rabble to Commotion ; That in those troubled Waters they may fish , And bring about their long expected with . Their cursed Politicks have been employ'd , To r●in those that they have so decay'd . A thousand Forgeries they do invent , To charge their Plots upon the innocent : That ( Whilst they act the Rogues in Masquerade ) Poor guiltl●ss Saints the Victims may be made ▪ Thus have I open'd something of my Grief , And from the Judge expect a quick relief . England . HAd I has many Tongues at my commands , As Argus Eyes , Briareus Hands ; I scarce could in a Century express One half of my unspeakable distress ! In every Age I had some Sons of Light , That would discover Romes Egyptian Night ; Yet they no sooner on the Stage appear , But that her Setting Dogs , like Blood-hounds , we● Upon the scent , and never left pursuit , Until to death they did them persecute . My Royal Edicts this bold Whore has broke , And on my Neck clapt her Tyranick Yoke . Vast Treasures from my Natives were extorted , And to inrich her Exchequer transported . Prodigious Sums she yearly squeezed hence , For Pardons , Obits , Annales , Peter-pence . And though each Land where she her Triumphs l●● Whose swarms of Locusts Priests and Friers w●● These ( as the Janizaries to the Turk ) Were faithful slaves still to promote her work . Whilst to maintain these Drones , she swept awa● The Fat and Wealth of Nations for their prey . Such as would not be by her Witch-craft led Were tortur'd , murher'd , burnt or massacred . The Papal Beast could in a Frollick tell , I was his Fountain inexhaustible . She planted Priests , and Ganimedes she rooted , Within my Bowels , which the Land polluted ; With such a pest of vile Debaucheries , As Pagans , Turks , and Infidels outvies . She crushes any that her Acts opposes ; My Kings she Poisons , Murders or Deposes . Some she deludes her Sov'raignty to own , And does instruct them to betray the Crown . Her lurking Imps do menace me with storms , Like Egypts Frogs in pestilential swarms . She is so greedy nothing will suffice , Unless I 'm more a general Sacrifice . ●Tis known to all the Earth , how many ways She martyr'd Protestants in Marian days . Then was I made a dismal Field of Blood , Which ran like currents of a swelling flood . She stirs the Spaniard in a great bravado , For to invade me with his proud Armado . The hellish Powder Treason she prepares , At once to blow up Commons , Kings and Peers . Her hellish Brands ( without a spark of pitty ) Consum'd to Ashes my Imperial City . Nought but my Ruine her can satiate , My Justices she does assassinate . ●or many years she has been carrying on A damn'd Intreague for my Destruction . And all the ways that Satan prompts her to Contrive my fall , she 's ready still to do . Her spite and malice nothing will abate , ●ts still more deadly and inveterate . Dread Providence shall ever have my thanks , That has discover'd her infernal pranks ; Yet I am still in danger , and therefore D● beg just sentence on this bloody Whore. The Evidence summed up . O Gulph of horror ! O profound Abyss ! Was ever mischief half so black as this ! Thou monstrous Whore , what Language can express The boundless measure of thy wickedness . Throughout the Earth thou hast such mischief wrought As is amazing to a humane thought . It would compel a heart of stone to melt , When it revolves what Frotestants have felt . Thy bloody fury and infernal rage , Has persecuted them in every age . Thou mad'st the Magistrates their Enemies , And all the tortures which thou could'st devise , Toes Thou didst inflict , as testimony shows , Some thou didst hang by the Head , some by th● Some millions thou didst burn aud broil on Coles And others starve to death in stinking holes . Some thou didst cut to pieces very small , And Infants Brains didst dash against the Wall. Upon their Bodies thou didst tread like dung , Thou hadst no mercy upon old or young . By thy cursed crew were Women ravished , Who then ( like Butchers ) knockt them on the hea● Some had their Eyes and Tongues by thee pull'd out , Some were made harborless , and forc'd about To wander , till in Woods and dismal Caves They found their woful and untimely Graves . What rocky heart but justly may admire Thy rage , that made poor Children to set fire To fatal piles in which their Parents dear In cruel flames consum'd to ashes were . Thy wicked Agents have some Millions slain , Who did endure the most inhumane pain . Thy Bishops , Monks , and Fryers could devise , Whose blood to me for speedy Vengeance Cries . The waies thou tookst to run a Soul from error Was unexampled flesh-amazing terror Of horrid Racks whereon a man must lie , Tortour'd to death , and dying cannot die . Accursed Wretch , didst thou not give Commission For to erect thy bloody Inquisition ; That loathsom Dungeon and most ghastly Cell , A place of horror representing Hell , Where nothing is so plentiful as tears , Where Martyr'd Protestants can find no ears To hear their Cries and lamentable moans , Nor Hearts to pity their extorted groans ; Where Saints in torments all their daies must spend , Not knowing when their suff'rings will have end . Thousands by thee were in Bohemia slain , Whose Carkasses unburied did remain . Thou madest thy Vassals fall upon that Nation , On no less penalty than their Damnation . Didst thou not promise upon that condition To give them full and absolute remission , The vilest wretch that on the Earth has stood ; You fully pardon'd , if hee 'd shed the blood Of one Bohemian ; O stupendious rage ! Not to be paralled'd in any Age , But by thy self , 't was judg'd De Alva's Crime That he destroy'd no more in six years time Than eighteen thousand souls ; were they so few In the accont of this blood-thirsty Crew ! But if the Wretch ( De Alva's ) bloody Bill Come short in numbers , yet his hand did fill It up with torments ; dreadful to rehearse , The very mention cannot chuse but pierce A Marble heart , make Infidels relent , Torments that none but Devils could invent . But if all this was over-little still , His Predecessors did inlarge the Bill : For from the time thy hellish Inquisition Did from the Devil first receive Commission , By cruel torments ( which they still retain ) There were a hundred fifty thousand slain , From that black season when the hellish rage Of Jesuits acted on th' European Stage In England , France , in Italy , and Spain , By thy accursed bloody hands were slain Nine hundred thousand souls , or thereabout , ( E're many years had run their circuits out ) Of poor Americans by cruel Spain In fifty years were many Millions slain . The poor Waldenses whose enlighted eye Thy filthy Whoredoms quickly did espye . Thou hast with raging Persecutions rent And murder'd Parents with their innocent And harmless Babes ; thy more than barb'rous crew Their cursed hands did in their blood imbrue ; At once were eighty Infants famished , And many thousands basely Murthered . When some have fled unto obscurest Caves , Thy Villains made their hiding place their Graves . What part of Europe now can make their boast , And say they have not tasted ( to their cost ) Of thy Malignity ? What shall I say Of Germany , whose Martyr'd Spirits pray For spe●dy Vengeance on thy cursed head ? That Sea of blood thou hast in Ireland shed , Cries night and day for Justice ; now I fix My serious thoughts upon black sixty six , Thou bloody Strumpet , how canst thou repair The loss of Englands great Imperial Chair ; How many rich men were to beggars turn'd , When that brave Isles , Metropolis was burn'd By thy accursed Imps , Fire●brands of Hell , Incarnate Devils without parallel . Brave Merchants of their great Estates bereft , To day Rich men , to morrow nothing left ; Their Wives and Children harbourless became , Their substance all consumed in the flame . But to conclude , I have not yet ●orgot Thy Powder-Treason , nor thy modern Plot , Nor all thy dismal Villanies that were Done in the Merindolian Massacre . Should I but recapitulate thy charge , And speak of all thy Rogueries at large ' I would fill vast Volums ; Often did I see The Lord of Life was Crucify'd by thee When this dear Members blood by thee was shed , Millions unnumbred basely Murthered . Yet still thou hast the impudence to say That thou art innocent unto this day - Thou shameless Curtezan , didst thou not run With filthy Panders , and renounc'd the Son Of Glory , this did thine Espousals break ; Canst thou deny it , shameless Strumpet , speak . Babylon . I am the Mother Church , and hence deny That filthy name I am indicated by . The odious Epithets of Scarlet Whore , Is daily laid unjustly at my door . I am Christs Church , his Spouse and only love , His undefiled one and spotless Dove . Pray then forbear the Sentence , look about To find that Whore and grand Deliquent out . Bold Hereticks , who never would adhere , To the true Faith and Apostolick Chair . Have born my just rebukes , some more , some less , As was their Pride , Rebellion , Wickedness . Judge . Thou graceless Wretch , thou art bereft of shame , How drast thou thus deny thy proper name . Christ's Church , his Members never did annoy , Nor persecute , and millions thus destroy . 'T is to no purpose for thee to dispute , For all thy Forgeries I can confute . I am thy Judge , and never will pass by Thy horrid Acts , and bloody Villany . The times at hand when I 'll fulfil my word , And in just fury draw my glittering sword . My frown shall make thy proud foundation quake , And all the Pillars of thy House I 'll shake . Dost think because I did forbear so long , That I 'll revenge not my dear Childrens wrong . What I resolve to do or will command , No Pope nor Devil can the same withstand . He that presum'd great Monarchs to depose , Shall soon be tumbled down by some of those Whom he so crusht ; from Hell he did ascend , And thither shall be flung down in the end . He 'll surely fall and never rise again ; The hope thou hast of him is therefore vain . There 's no recalling of the Sentence gone , Thy Execution day approaches on , Thy Pardon-Merchants then shall cry and howl , And thy Destruction ( in this sort ) condole . " Illustrious City thou wert great and fair , " Most brave and sumptuous , ev'n beyond compare . " Alas ! how quickly are thy Judgments come , " Thy fall , thy ruin , and thy final doom . " Our Trade is gone , our gainful Merchandize " Is lost , and no man does regard our Cries . " O sad Destruction ! we are all undone , " What shall we do , or whither shall we run ? " O that the Mountains and the Hills would cover " Us , till the Vengeance of the Lord be over ! Truth . Most glorious Judge , since this bold Whore denies Her filthy lewdness , and Adulteries , Let me but prove it , and proclaim her shame , 'T is known that I a saithful Witness am . It has been Evidenc'd by Vision clear That some strange Monster should on earth appear , Which by imperfect views did first amaze Segacious minds when they on it did gaze ; Which made mens Judgments to divide asunder To see an Object of unusual Wonder , A Woman ! City ! and a scarlet Whore ! The like on Earth was never seen before . A Woman in her pompous glory drest , And sitting on a Monstrous Horned Beast , Who it decypher'd by prodigious things , His very Horns ( explain'd ) are Crowned Kings . And then this mighty wonder to compleat , She 's plac'd on a Seven-hilled Seat ; She 's stiled a Woman , and a Whore , because She once submitted to Enacted Laws , As other women do , when they do wed A Husband , and enjoy a Marriage bed . And who this Woman is , shall now be known , Her proper Title is ( Great Babylon ) Who in great Pomp and Royal State doth ride , Excelling haughty Jezebel in Pride ; Who in our modern times hath boasting been , That she Rules all men as a mighty Queen , Trampling on Kings and Crowned Potentates , Commanding Kingdoms , Common-wealths , and States , Requiring Subjects blindly to obey , Pressing the Beast , and Horns , to kill and slay At such a rate , as that all Christendom Like Butchers bloody Shambles are become . If by this Mark she is not understood , Neither by Garb , Beast , Actions , or by Blood , To other waies of proof , I 'le quickly come And shew this Whore to be the Church of Rome . The Woman which th' Adpostle John beheld Array'd in Purple , and in Pomp upheld By that blasphemous , scarlet colour'd Beast That was with Gold and Stones of value drest : Holding a Cup full of Abominations , And black pollutions of her Fornications ; That with great Kings Adultery commits , And on a Sev'n-hill'd Habitation sits , * The holy Angel of the Lord explains That 't is that City which so proudly Reigns Over the Kings of th' Earth ; but all these Notes , And what besides the blessed Spirit quotes , With Papal Rome , exactly do agree , She therefore must this bloody Strumpet be . If all the Marks that of this Whore are given Will not meet any where so plain and even As on the Church and People I did name , Then certainly She is the very same ; First , then 't is evident that there is none May be so fitly stiled Babylon . Was Babylon a People of Renown To that same height the Church of Rome is grown . Had Babylon a great and peerless King ? This Church can shew an Image of that thing . Did Babylon poor Israel Invade ? This Church on Sion the same Invades made . Did Babylon make Salem desolate ? This hath brought Sion near to that Estate . Did Babylon make Prophets drink their Tears , Shake Kingdoms , and fill Peoples hearts with fears ? This Church , hath done so ; yea , and far out-done Her Arch type , and so beyond her run . Did Babylon the Prophets bear away ●nto Captivity , and make a prey Of all the Treasure that her hand could find ? This Papal Church is not a whit behind . On th' ablest guides she laid her hellish hands , Confining them to Prison under Bands ; As if 't were not enough for her to do , She seiz'd their Persons , and their substance too . Did Babylon God's Worship over-throw , Set up an Idol , and command to Bow ? This Church hath done the fame , yea , and much more , Fill'd heaped measure , and much running o're . 'T was she that took the Word of God away , And by a String of Beads taught men to pray . She rob'd the Layety of the blessed Cup , And spoil'd the Feast where Children come to Sup , At the Lords Table where they us'd to mind The blessed things their Saviour left behind . She did set up her Superstitious Mass , As rank an Idol as yet ever was , Commanding adoration to be given Of equal honour with the God of Heaven ; Imposing Vows , unwarranted Traditions , Implicit Faith , and thousand Superstitions , Pretended Miracles , apperent Lies , Damnable Errors , and ●ond Fopperies ; She clogs the Conscience , and to make all well , Boasts all her Dictates are Infallible . Did Babylon the burning Work begin ? Make a hot Farnace ? Thrust Gods Worthies in ? This Church herein hath driven such a trade , That thousands , broiling Martyrs she hath made . She sets the Pope above the holy one , The great Jehovah and his blessed Son. 'T is she declares him Universal Head , 'T is she forbids the Bible to be read . 'T is she that first did from the Faith depart , 'T is she that wounded Sion to the heart . 'T is she hath been the occasion of all evil , 'T is she advanc'd the Doctrine of the Devil . 'T is she that taught her Sons to swear and lie , To vouch great falshdods , and plain truths deny . 'T is she that did forbid the Marriage Bed , Whilst her vile Clergy such ill lives have led ▪ Was it not she that Canon did create , Commanding plainly to abstain from meat , Which God gave licence unto all to eat . If from this charge she can her self defend , Then may she make the Judge and Law her friend Or if she can produce another tribe , To whom we may this Character ascribe ; With greater clearness than we do to her , We will consent her Sentence to defer . Judge . ROme , since thou canst not make a fair defence , And shew to all the World thine innocence . 'T is very evident that all these things , Have been fulfilled on Kingdoms and their Kings . And now if there no other People be , That did the like , then thou alone art she . Let thy denials trouble men no more , Thou only art the bloody scarlet Whore. Therefore in Justice I at length am come , ( Being long provokt ) to pass thy final d●om . The Sentence . ROME Thou hast been Indicted by the Name of Mystery , Babylon , Mother of Harlots , Scarlet-coloured Whore , and False Church , or pretended Spouse of Jesus Christ . And found guilty of all these horrid and prodigious Crimes , following : Thou didst first fall from the Holy Religion of God and his Son , which were established ▪ and professed in the Apostles time . Thou didst set up the vile Monster the POPE , the Man of Sin , that foul , Blasphemous Beast . Thon didst most sacrilegiously give those Attributes and Titles to him , that belong to Jehovah and the Great Emanuel . Thou mad'st his Decrees in Wicked Counsels , above the Laws of God , ( the Vniversal Sovereign ) Thou hast made void the Laws and Constitutions of the Gospel , forming whole Nations into Churches , though the greatest part do shew themselves the worst of Men. Thou hast made Nurseries of Priests and vile Men , and impowered them to take Confessions for Money , and forgive Sins . Thou hast hypocritically abused all sorts of People , by perswading them that thou hast power to heal their soul here , and help them hereafter , by which cursed frauds thou hast drawn a great part of the Riches of Europe into thine unhallowed hands . Thou hast laid Close Siege to the Courts of Princes , and drawn them into the highest strains of Wickedness to commit fornication , promote Idolatry ▪ and take away the lives of Innocents . Thou hast layn in wait ( where they would not fulfil thy bloudy and barbarous Lusts ) to contrive Treasons , Sedition and Rebellion against them , to Depose and Murder them by Excommunications , Poysons and Powder-Plots . Thou hast corrupted all Countrys and Kingdoms ( where thy power extended ) by such downright and abominable Ieolatrys , that Heathens themselves were never guilty of worse . Thou hast not only countenanced Stews and Brothel - Houses , where abominable Sodomy and Adulteries are practiced , but even thy very Nunneries are become Habitations of Whoredom and Filthiness , the bottoms of whose Motes and Ponds , have shewed the Murders of New born Babes . Thou hast killd the best Men ; thou hast not spared delicate Women and sucking Children . Thou hast made away many Millions both of Christians and poor Heathens . And after so Hellish a sort , that the best learned Heart and Tongues want Rhetorick to set it forth ; Thou hast cut them to pieces in Cool Bloud , thou hast chained to Stakes and burnt them . Thou hast ripped up Women with Child , and Ravisht Women and Maids — and then hast barbarously slain them — Thou hast been guilty of burying alive , Roasting upon Spits , scalding with burning Oyl and boyling Lead — Blowing their Heads in pieces with Gun-Powder ; thou hast made Women Widdows , Children Fatherless ; Houses and Villages , Towns and Cities without Inhabitants . Thou hast destroyed by Fire and Sword and all manner of Hostitities and Outrages . Thou hast fomented Wars betwixt Kingdoms and Nations . Thou hast done thy endeavour to make all men slaves , but thy own accursed Tribe of Cardinals , Arch-Bishops , Bishops , &c. Thou hast Murder'd multitudes of Souls , as well as destroy'd multitudes of Bodys . In short , thou hast filled the Earth with Corruption , and loaded it with Opprassion , and standest in the way of its promised Deliverance and Restitution . And for all this Apostacy , Oppressions , Adulteries , Fornications , Rebellions , Treasons and Blasphemies , with the guilt of a mighty Mass of Innocent Bloud , which hath been proved against thee , and from which thou canst not defend thy self , and for which , both by the Law of God , Nature and Nations , thou oughtest to suffer , thy Sentence therefore is — Thou shalt continue in safe Custody till the 1260 Years be expired , ( which is now very near ) and then thou shalt he taken from off the Beast , where thou art imperiously Mounted , thy Golden Cup ( with which thou hast deceived the Nations ) shall be taken out of thy hand , and by the Hand of God , the Horns of the Nations , and Swords of Good Men , thou shalt have these Judgements come upon thee in one day , Death , Mourning and Famine , and thou shalt be utterly burnt with Fire , like a Woman that hath broken Wedlock , and slain her Sovereign ; At which all the Host of Saints and Angels , shall say Amen , — Hallelujah . The AVTHOR's REQUEST . I. SOme things , great God , my Soul doth long to have , Before these transient days of mine be o'er ; Which things in deep humility I crave , Before I go from hence , and be no more . Till my Requests I can of thee obtain , I shall be fill'd with sorrow , grief , and pain . II. Alas my Griefs are now increased double ! O that thou would'st be pleas'd to hear O Lord ! Then should my Soul be free from inward trouble If what I humbly ask thou would'st afford Until thy grace allows me my Request , I cannot cease , nor give thee any rest . III. 'T is not for fading Riches of this World , Nor empty Honour , that to thee I cry ; Such with a puff are oft to nothing hurld , They get them Wings , and from Possessors fly . All sublunary things uncertain be ; I ask them not , some better things I see . IV. 'T is not for Pleasures that are transitory , Which fill vain Fancies with a foolish Joy ; But for some Glimpses of Diviner Glory , Which my transported Soul longs to enjoy . Can Riches , Honours , fading Pleasures give The things I want , whilst on the Earth I live ? V. The things that I am longing to receive , Most precious are ; O let me humbly urge , That thou thy presence unto me would'st give , My heart from sin that thou wouldst also purge . These are the things my never-ceasing Cry Petitions for ; Lord grant them e'er I die . VI. Thy presence does more consolate my heart , Then sweetest Honey , or the Honey-Comb : I will ( with Mary ) chuse the better part : 'T is Sin my Soul would be deliver'd from : Then I thy Name in Songs will magnifie And happy be , when e'er I come to die . VII . Let thy good Spirit be my blessed Guide , And in thy House let me for ever dwell ; From Gospel-Truths O let me never slide , Nor find my Conscience like another Hell : And I thy Name for evermore shall praise And happy be when I shall end my Days . VIII . Lord whatsoever my Estate is here , With sweet Submission let me be content , When I 'm most troubled , then be thou most near , And never from me thy dear self absent : This will my prostrate Spirit highly raise , And if I suffer , to thy Name be praise . IX . Teach me , I pray thee , that Celestial Skill , My Days to number , as thy Saints have done ; Let me still yield unto thy blessed Will , And wait upon thee till my Glass be run : So shall my Raptur'd Tongue thy praise proclaim And sing Hosanna's to thy Glorious Name . X. O regulate my Tongue , and make me see , How few my days are , and how short their length , Let all my Trust be still repos'd in thee ; Relax thy scourge , or add unto my strength : Be thou my way , my strength , my light that I May learn to live , and in thy favour die . XI . When hungry , let thy Manna be my meat ; When circled in the dark , enlighten me ; When I am weary , O! be thou my Seat ; And when imprison'd , do thou set me free : So fill'd , enlightned , after sweet repose , Enlarg'd from Bonds , I will thy praise disclose . XII . In time of wrath , when fury waxes great , Be thou my Bulwark and securest Tower ; To thy transcending Name let me retreat , And be defended by thy mighty Power . Secure me till thy Vengeance is past over , That I thy Praises may to all discover . XIII . Let me with Patience run that blessed Race , And From my weights , which very sore have bin , Be now set free , that with a swifter pace I may the Prize of lasting Glory win . Be thou my Guide , do thou direct my Path , Lord give me Patience , & with Patience Faith. XIV . Thy Children are as ( many ) Members joyn'd Which make one body , whose blest Head thou art , O cause them with an undivided mind And perfect Union , to have all one heart : Then shall I hope to see a blest increase Of sion's Glory , and of Israel's Peace . XV. Thy Children have in many things provok'd Thee , but in Mercy pass Offences by . By Grace , O Lord , let Judgment be revok'd That they may live thy Name to magnifie ; And I thy Goodness will proclaim to all , And warning take , lest I my self do fall . XVI . Remember Sion in her aking grief , She mourns , she weeps , and is in inward pain , Do thou in Mercy , send her such relief That she ( with cause ) may never more complain ; Then ( not till then ) my sorrows will be over , And I thy goodness will to all discover . XVII . O let thy Gospel through the Earth be spread ! Rome's black design , O let thy Grace prevent ! Permit not them to grow into a Head , As they have purpos'd , with a full intent . Then shall I ( quickned by a holy Flame ) Ascribe the Glory to thy Blessed Name . XVIII . I pray thee scatter our inraged Foes , And baffle all who proudly have combin'd Against thine Heritage , do thou expose Them to be tost as Chaff before the Wind ; Preserve thy Flock from bloudy Babels hand , Establish Truth and Quiet in the Land. XIX . O God whose dreadful Judgments are severe , And whose great Mercy 's full of sweet compassion Destroy thy Churches Foes both far and near , And grant to me the joy of thy Salvation ; Then will I spend the Remnant of my days . In Psalms of Thanks to thee , and Hymns of Praise . XX. Make hast to judge the Persecuting Whore , Thy righteous Judgment quickly execute ; Let her so fall that she may rise no more . O Lord be pleas'd to grant my earnest suit , That I may see her fall before I die . That I thy Name may therefore magnifie . XXI . O Lord , establish thiee own interest , And set thy Son upon his blessed Throne ; Destroy the Kingdom of the Scarlet Beast , Let Christ his Foes to conquer now go on , That on the Top of Sion I may sing Aloud , Hosanna to the Highest King. XXII . What thou , O Lord , hast to thy Sion told Of Blessings that thou hast for her in Store ; Them once fulfill'd , O let mine Eyes behold , And then let me go hence and be no more In this disturbing World , but let me be Translated to a blest Eternity . XXIII . In all the course of my short Pilgrimage , Be thou my Load-Star , let my heedful Eye Be fixt on thee , that when I leave the Stage , I may be fitted and prepar'd to die ; That when this transitory life is o'er , With Angels I may fing for evermore . XXIV . Whate'er of any Suit thou dost deny , Grant me True Faith , that I may still believe That through Christs Ransom , when I come to dy A Glorious Crown from thee I shall receive , O Lord of Hosts , vouchsafe me my request , Let me enjoy but thee , and I will rest ; For having thee , all precious things I have , And in the World there 's nothing else I crave . An Alarm to the Wise and Foolish Virgins . I. ALL you that fear the Lord , give ear To what I do indite , There is a cry , the Bridegrooms nigh , 'T is near the midst of Night . II. Rouse up , awake , your Lamps to take , And longer do not slumber ; You must them trim , to tend on him Into the Wedding Chamber . III. You Virgins all , to you I call , What Oil have you in store ? If you have none , you are undone , Then look to it therefore . IV. Watch then alway , Our Lord doth say , None knows the day nor hour Watch carefully , for you are nigh The day of his great Power . V. With speed arise , lift up your Eies , The Day-Star doth appear , Rise from your Bed , raise up your Head , Redemption's very near . VI. Such as are wife , their time do prize , Preparing for their Lord , To them he will , his Word fulfil And his sweet smiles afford . VII . But Fools do hast , their time to waste In sleep and slothfulness ; Yet such presume , they shall assume His Glory ne'r the less . VIII . But they indeed on fancys feed , 'T will come to such an Ebb , That they shall see their hopes will be Like to the Spiders Wed. IX . They still do keep themselves asleep , And know not where they be , Were they awake , how would they quake Their woful State to see ? X. You who remain so very vain , And in a formal state , And all the while have got no Oil , You 'll mourn when 't is too late . XI . You who profess , and not possess The Truth in Life and Power ; Your state is bad , and will be sad Before this day be o'er . XII . You have the Shel , but no Kernel , The Chaff but not the Wheat , The Husks you take , and do forsake Your Souls most precious Meat . XIII . 'T is the last Day , O! therefore pray , And faithful now abide Unto the Lord with one accord , And be on the Lambs side . XIV . Still have a care , and do not dare In Babel to remain ; For if you do , then must you know , With her you shall be slain . XV. Come , hast away without delay , With all speed and indeavour , Her end is come , her fatal Doom , Therefore your Souls deliver . XVI . You now do hear , her Ruine's near , Your Sins therefore forsake , And you 'll prevent the punishment Of which she must partake . XVII . All her Pleasures and rich Treasures Hate as monstrous evil , Gods Word doth shew , who love them do , Shall go unto the Devil . XVIII . You must remove , your dearest Love From Earth , and things thereof ; For this hath bin a crying Sin , Now cast it therefore off . XIX . On things above , set all your love , Affections and desire ; These things below , God will o'erthrow With his Consuming Fire . XX. Alas poor Souls ! be not such Fools To labour for the Wind , The Wealth you heap , you shall not keep , As you e're long will find . XXI . You must not rest on Self-Intrest , But wholy for the Lord , He 'll else at last you surely blast , According to his Word . XXII . There are some Men , cry loud , When , when , Wilt thou in Glory come ? But few repent , or do relent , And pray for his Kingdom . XXIII . But such shall see , with them 't will be As when one'scapes a Bear , Which being gone , Lyons come on , Which do in peices tear . XXIV . Subdue your Sin ; for it hath been Your greatest Enemy : If that does reign , you strive in vain , You must it Crucifie . XXV . In every Land , there 's none shall stand And happy be indeed , But only those whom God hath chose , Who on Christ Jesus feed . XXVI . O therefore cry continually For Christ and precious Grace That being blest , you all may rest When you have run your race . XXVII . The great Bridegroom when he doth come , Will all such entertain , And you shall then be happy Men , And with him ever Reign . XXVIII . He 'll place you high in Majesty , Your honour shall excel ; And so I 'll end , who am your Friend And bid you all farewel . FINIS . Notes, typically marginal, from the original text Notes for div A47607-e1580 * Lev. 20. 10. * Rev. 17. 18. 
A47612	----	Spiritual songs being the marrow of Scripture in songs of praise to Almighty God from the Old and New Testament : with a hundred divine hymns on several occasions as now practised in several congregations in and about London : with a table of contents / by Benjamin Keach, author of the war with the devil. Keach, Benjamin, 1640-1704. 1700 Approx. 164 KB of XML-encoded text transcribed from 64 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47612 Wing K94 ESTC R30480 11333207 ocm 11333207 47492 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47612) Transcribed from: (Early English Books Online ; image set 47492) Images scanned from microfilm: (Early English books, 1641-1700 ; 1465:8) Spiritual songs being the marrow of Scripture in songs of praise to Almighty God from the Old and New Testament : with a hundred divine hymns on several occasions as now practised in several congregations in and about London : with a table of contents / by Benjamin Keach, author of the war with the devil. Keach, Benjamin, 1640-1704. The second edition. [6], 103 p. Printed for John Marshal ..., London : 1700. Contains texts only. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Hymns, English -- Early works to 1800. Baptists -- England -- Hymns. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Simon Charles Sampled and proofread 2005-07 Simon Charles Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Spiritual SONGS : BEING THE Marrow of the Scripture , IN SONGS of PRAISE TO Almighty GOD ; FROM The Old and New Testament . WITH A Hundred Divine HYMNS on several Occasions : As now Practised in several Congregations in and about London . The Second Edition ; With a TABLE of Contents . By BENJAMIN KEACH , Author of The War with the Devil . EPH. V. 19. COL . III. 16. LONDON : Printed for John Marshal , at the Bible in Grace-Church-Street . 1700. Where you may be supplied with most of the AUTHOR's WORKS . A TABLE OF CONTENTS Of the SONGS . MOses's song page 1 The second part 2 Isaiah's song 4 Isaiah's joyful song 5 The song of Zacharias 6 The song of the blessed Virgin 7 The song of Simeon 8 The song of the Lamb 9 Part of Hannahs Song 10 The song of the Lamb 12 A song of Praise for the discovery of the Plot 18 Of the HYMNS . The Eternity of God 5 The Immensity of God 6 On the Omniscience of God 7 The great Wisdom of God 8 God's piercing Eyes 9 The Power of God 10 God's Mercy shining 11 The Covenant & Faithfulness of God 12 On God's Sovereignity 13 God's glorious Bounty 14 Abounding Mercy of God in Christ 15 The Patience of God 16 Another on God's Patience 17 On the Birth of Christ 18 The second part 25th Psalm tune 19 On the Deity of Christ 20 On Christ's Suretiship ibid. Of Christs Divine Love Cant. 1. 22 The Churches Spiknard 23 He 's White & Ruddy 24 Deliverance from the Pit 25 Christ at the Sinners door 26 All Glory to God and the Lamb 27 God's glory display'd 28 The soul Rent , or glory shining 29 On the great salvation of the gospel 30 Look unto Jesus 31 The joy of Believers 32 Christ Exalted 34 Christ's Glory 35 The Saint indeed 36 At administration of Baptism 37 The Drooping Spirit Revived 38 Evil thoughts abhor'd 39 The Backslider healed 40 Ephraim mixed among the People 41 The good Samaritan 42 The voice of the Turtle 43 — Buy of me 44 A Bleeding Christ & bleeding Heart 45 Salvation great and glorious 46 The tender Hearts Triumph 47 The broken and contrite heart ibid Righteousness of Christ glorious 48 Christ's Peny or the Laborours hire 49 The Blessed death of the Saints 50 The happy Death of the Godly 51 A hymn on Psalm . 17 , 15. 52 Salvation shining 53 The Saints Holy Triumph 54 The Power of God's Word 55 Boundless Mercy 56 A Call to Obedience 57 Spiritual joy encreasing 58 Christ our glorious Shepheard . 59 Truth in its Primitive Purity . 60 The spiritual Bridegroom 61 God's Temple plants . 62 Christ's Vine-yard 63 The Noble Vine 64 Redeeming Love 65 Spiritual Food ibid. The honour of Christ's servants 66 Christ the saints strength and guide 67 Hope for believers 68 The joy of believers ibid. Christ's green pastures 69 The fulness of Christ 70 To praise God becomes the upright 71 The Ax lifted up 72 A Hymn of Praise 73 Treasure in Earthen Vessels 74 Grace abounding 75 Hell in a rage . 76 Jacob's Ladder a Type of Christ 77 The wonder of pardoning grace 78 The unwearied saint 79 God's court , or , glory near 80 God pardons , guids , and leads 81 A call to Young-men ibid. Unity of Saints 82 Infinite Mercy shining 83 The joy of repenting Tears 84 The saints Triumph in Christ 85 Christ a believer's All 86 Go forth by the foot-steps of the flock 87 My beloved is mine . 88 A Hymn of praise for the new birth 89 A preparation Hymn ibid. Saints happy at death 90 Saints the Salt of the Earth 91 — He 's altogether lovely . 92 The Rose of Sharon . 93 A Hymn on Cant. 5. 12. 94 Desert places rejoyce 95 A Ransom found 97 On the Resurrection &c. 98 A Hymn of Praise 99 On the answer of Prayers 100 Another 101 A sacred Hymn on Sanctification . 102 SEVERAL Scripture Songs Taken out of the Old and New-Testament . With some other Spiritual Songs ; &c. Moses's Song , on Exod. 15. 1 I To the Lord , will sing , Triumph in him also ; The Horses and the Riders he Into the Sea did throw . 2 Jehovah is my Song , And my Salvation ; My God , for whom I will prepare An Habitation : 3 My Father's God was he , Whose Glory I 'll proclaim , Jehovah is a Man of War , Jehovah is his Name . 4 Proud Pharoah , and his Host , Into the Sea are cast , And his great Captains drowned be , As through the Sea they past . 5 They down to th' bottom sank , Ev'n like unto a Stone ; Jehovah thy Right Hand in Pow'r , Most Glorious is become : 6 Thy Right Hand hath destroy'd Those that against thee rose ; And in thy Glorious Excellency , Thou hast o'erthrown thy Foes . The second Part. 1 Thou didst send forth thy Wrath , Like stubble them to waste , Lord , thou didst blow , and the proud Waves , O'erwhelm'd them with a Blast . 2 The Sea stood up in heaps For Israel , ( on each side ) The Enemy said , I will pursue , I will the Spoil divide ? 3 My Lust I will fulfill , My Sword draw out will I ? My Hand shall now cut them all off , And Ruin utterly ? 4 Thou with thy Wind didst blow , And they were covered , They in the Mighty Waters sunk , As if they had been Lead . 5 Lord , who is like to Thee , In Holiness Glor'us , Fearful in Praise , and also doth Things that are marvellous . A Prophetical Part of Moses's Song , Deut. 32. 1 GIve Ear , O Heavens , I will speak , and let also the Earth , Hear the good Words of my own Mouth , which now I shall bring forth , 2 My Doctrin like the Rain shall drop , my Speech distil shall as The Dew does on the tender Herbs , and showers on the Grass . 3 Because that I Jehovahs Name will publish and make known ; I will ascribe greatness to God , yea , and to him alone . 4 He is the Rock , and Perfect too his Ways and Judgments be ; A God of Truth , and without Sin , both Just and Right is he . 3 Because their Rock unto our Rock is not to be compar'd ; Yea , though our Enemies themselves , as Judges should be heard : 5 Vengeance is mine , I will repay , in time their Feet shall slide , Their dreadful Day it does draw near , and Woe shall them betide . 6 Because the Lord his Saints shall judg , and for them he 'll Repent , When none shut up , or lift he sees , when all their Powers's spent . 7 Then sing ye Nations with his Saints , revenge their Blood will he , And render Vengeance to his Foes , but kind to his Saints be . The Song of the Prophet Isaiah . chap. 5. 1 I To my Well-beloved , now , and of his Vine-yard ( will Sing a sweet Song ) which he has set , upon a fruitful Hill ; 2 He Fenced it , and gather'd out the Stones that did offend , He Planted it with choicest Vine , and it he did defend : 3 A Tower in the midst he built , and made a Wine-Press too , And lookt that it should bring forth Fruit , his Glory great to show ; 4 But it brought forth Wild Grapes : Alass ! to thee , Jerusalem , And Judah also I 'll appeal , and to all thinking Men ; 5 'Twixt Me and my Vine-yard to Judge ; what further do could I Unto my Vine-yard ? when I loo'kt , no Fruit could I espy : 6 Instead of Grapes , it did bring forth Wild Grapes : O then go to , Unto my Vine-yard , I 'll declare what 't is that I will do . 7 I 'll take away the Hedge thereof , my Anger shall be shown , Eat up it shall , and it 's strong Wall shall quite be overthrown ; 8 And I will lay it Waste , and it not Dig , nor Prune again ; But there shall come Bryers and Thorns , and on it fall no Rain . 9 For the House of Israel , and the Men of Judah be The pleasant Vine-yard of the Lord ; but when he lookt to see 10 Judgment and true Justice done , Oppression did espy ; And when he look'd for Righteousness , behold ! a bitter Cry. Isaiah's Joyful Song . Isa . 12. 1 JEhovah I will give thee Praise , this is the very Day , For thou dost sweetly Comfort me , thine Anger 's turn'd away : 2 Behold thou my Salvation art , I will not be afraid , Jehovah is my Strength and Song , my Trust and saving Aid : 3 Therefore with Gladness I will draw Water out of the Wells Of Salvation ( for they be thy People Israels . 4 And in that Day shall ye all say , praise the Lord , on his Name Not only call , but for his Acts lift up his glor'us Fame . 5 Sing ye unto the Lord , for he most excellent things has done ; And this throughout the Earth also , is now most fully known . 6 Cry out , and shout , and joyful be , all that in Sion dwell ; For great the Holy One's in Thee , O happy Israel ! The Song of Zacharias . 1 LEt Israel's great God and King eternally be Bless'd , Whose come from Heav'n to visit us , and see our bonds , releas'd . 2 In Davids House a Saviour's rais'd , to sit upon his throne ; This ever since the World began , his Prophets have foreshown . 3 That he would save us from the Pow'r and Malice of our Foes ; The Mercy to perform to them , which he of old had chose . 4 He call'd to mind how he engag'd his truth , by Covenant , His Solemn Oath to Abraham sworn , that he his Grace would grant 5 To serve him without fear ; from all our Adversaries freed ; And to continue all our days , a Holy Life to lead . 6 By the Remission of our Sins , to make Salvation known , To all his People every where , his tender Mercy 's shown . 7 The Day-Star from on high is rose , and those who also sit In Darkness , he in the right way of Peace will guide their Feet . The Song of the Blessed Virgin. Luke . 1. 1 MY Soul does magnify the Lord , my Spirit does rejoyce In God , my Saviour , who deserv'st the Praise of Heart and Voice . 2 For his poor Hand-Maid he regards , whose Mind was sore deprest ; And all Ages from hence forth shall call me most truly Blest . 3 He that is great hath Wonders done , and holy is his Name ; His Mercies hath for ever been to his Saints , still the same . 4 He with his Strength hath pulled down the Mighty from their Seat ; And them of Low and Base Degree , are rais'd to Honour great . 5 He fill'd the Hungry Soul , with Good , the Rich Empty remain'd ; His Mercy he has call'd to mind , his People help have gain'd . 9 The Promise to our Fathers made , in the which he long stood , Engag'd to Abraham and his Seed , he hath at last made good . The Song of Simeon , Luke , 2. 29. 1 NOw let thy Servant , Lord , depart in Peace , to quiet Rest , Since I have thy Salvation seen , and with the same am blest : 2 The Prophecies are now fulfill'd , thy Promises are true ; And thy Mysterious Love 's disclos'd , in all thy Peoples view . 3 A Light to lighten the Dark Earth , now this bright Sun appears , The Gentiles shall enlighten'd be , sweet Comforts shall them cheer . 4 Well may the long expected Sight , make Israel's Joy abound ; Before with special Favours Grac'd , but now with Glory Crown'd . The Song of the Lamb out of the Revelations 1 ALL ye that serve the Lord , his Name see that ye Celebrate ; And yet that Fear him sing aloud his Praise both small and great . Rev. 19. 5. 2 O thou great Ruler of the World , thy works our Wonder raise , Thou blessed King of Saints , how true and Righteous are thy Ways , Rev. 15. 3. 3 Who would not Fear and Praise thy Name , thou only holy One : The World will Worship thee , to whom thy Judgments are made known . 4 Most holy , holy , holy Lord , Almighty is thy Name , Which was before all time , and is , and shall be still the same . ch . 4. 8. 11. 5 All Glory , Pow'r , and Honour , thou art worthy to receive ; For all things by thy Pow'r were made , and by thy Pleasure live . cha . 5. 12. 6 To thee , of right , O Lamb of God , Riches and Pow'r belong ; Wisdom and Honour , Glory , Strength , and every Praising Song . 7 Thou as our Sacrifice was slain , and by thy Precious Blood , From every Tongue and Nation hast redeem'd us unto God. 8 Blessing and Honour , Glory , Pow'r , by all in Earth and Heaven , To him that sits upon the Throne , and to the Lamb be given . Part of Hannahs Song , 1 Sam. 2. [ as 100th Psalm . ] 1 My heart doth in Jehovah joy , My Horn in Jah is lift on high ; My Mouth 's inlarged o'er my Foes , In thy Salvation joy will I. 2 There 's none so Holy as the Lord , No , no , there is none beside thee Of other Rocks , there is not one ; That to our God compar'd may be . 3 Talk ye no more so Proudly then , Let not Arrogancy once proceed Out of your Mouth , for God doth know , And 't is by him Actions are weigh'd . 4 The Lord both Poor and Rich does make , He raiseth up and pulleth down ; Thee Poor he up from Dust does take , And Beggars from the Dunghil Crown . 5 And sets them on a Princely Throne , In Glorious Power and Dignity ; The Pillars of the Earth's the Lords , The World is his , him Glorifies . 6 He keeps the feet of all his Saints , Preserves them so they shall not fail , The Vile in darkness shall be still , For no man shall by strength prevail . 7 The Adversaries of the Lord , Shall broken be both great and small ; The Lord from Heaven Thunder will , And in his Wrath destroy them all , 8 The Lord shall Reign most Gloriously , Unto the ends of all the Earth : And his Anointed Horn exalt , Therefore his highest Praise sing forth . The Song of the Lamb. 1 BReak out ye Saints with joy and sing , to the Eternal King ; The Angels do blest Tidings bring , Hosannah in the highest . 2 In Bethlehem the Babe is born , cease , cease , your bitter Mourn , Your Sorrow now to Singing turn , Hosannah in the highest . 3 He 's come , he 's come , O happy Day ! dark Shadows fly away , The Substance 's come to Christ I say , Hosannah in the highest . 4 See how the Cherubs clap their Wings , the Glor'us Host now sings ; Th' Eternal Day , see how it springs ! Hosannah in the highest . 5 Behold the Lord Baptiz'd by John , and what a Glory shone ! The Father says , This is my Son ! Hosannah in the highest . 6 He 's come , he 's come down from above , full of Eternal Love ; And also sealed by the Dove , Hosannah in the highest . 7 The Dumb do speak , the Blind do see , the Dead they raised be ; And Lepers cleans'd of Leprosie , Hosannah in the highest . 8 He Preaches with Authority , God's Kingdom doth draw nigh , And pardons all Iniquity , Hosannah in the highest . 9 Behold him now beset with Grief , Angels bring him Relief , They him adore because he 's chief , Hosannah in the highest . 10 Behold him in his Agony , our sins on him did ly , God's Justice he did satisfie , Hosannah in the highest . 11 Behold him now upon the Tree ; he cry'd in Miserie , Oh! Why hast thou forsaken me ? Hosannah in the highest . 12 Ah! hear him make most bitter Moan , hearken to his last Groan ; For now for us his Life is gone , Hosannah in the highest . The second Part. 1 The first day now it doth begin ; an end is put to Sin , Eternal Righteousness brought in Hosannah in the highest . 2 The Grave did ope thou didst arise , ye Saints lift up your Eyes , The Morning 's come , all Darkness flies , Hosannah in the highest . 3 Infernal Spirits cry and howl , their overthrow condole , For ever now their hopes are cool , Hosannah in the highest . 5 Now , Sin , Death , Devils and the Grave , and th' World which did inslave , Are all all o'ercome , and their Death have , Hosannah in the highest . 6 Behold how his sweet Arms were spread , whilst his dear Blood was shed , That Sinners might be gathered , Hosannah in the highest . 7 Our sins upon thee , Lord , were laid , and all our Debts hast paid ; Of Hell we need not be afraid , Hosannah in the highest . 8 God's dreadful Wrath thou didst appease , guilty Conscience to ease , And now canst save whom thou dost please , Hosannah in the highest . The third Part. 1 Christ will begin that Work , which he knows must be wrought , if we Eternal Joys do ever see , Hosannah in the highest . 2 Lord thou wilt perfect it also , for very well we know , Without thee we can nothing do , Hosannah in the highest . 3 We that Polluted once did ly in Filth and Misery , Thou by thy Blood dost purifie , Hosannah in the highest . 4 We once were Cursed by God's Law , dreading Death , no help saw , From that sad state thou dost us draw , Hosannah in the highest . 5 All kind of Sin thou dost pass by , where there 's Sincerity , When unto thee , by Faith , we fly , Hosannah in the highest . 6 From Death to Life , Saints raised be , once bound , but now set free , And made one Spirit , O Lord , with thee , Hosannah in the Highest . The fourth Part. 1 O happy Vnion ! ( is it done ? ) with the Father and Son , Are we Vnited and made One ? Hosannah in the highest . 2 Adoption is a precious thing , made Sons of th' Mighty King , Most precious Joy from hence doth spring , Hosannah in the highest . 3 Communion , Lord , also with Thee ; nay , with th' whole Trinity , What higher Blessings can there be ? Hosannah in the highest . 4 We at thy Table sit and Feed , and have what our Souls need , And find thy Blood , Lord , Drink indeed , Hosannah in the highest . 5 Thou Supst with us , and we with thee , a joyful sight to see ; Sweet is the Food and Company , Hosannah in the highest . 6 Thou sayest , Thy Beloved's mine ? ourselves , Lord , we resign Up unto thee ; for to be Thine ; Hosannah in the highest . The fifth Part. 1 Thy Righteousness , O Lord , Divine , imputed is to thine , By which they do most spotless shine ; Hosannah in the highest . 2 Thou art the WAY to God to go , th'TRUTH by which we him know , The LIFE which does to thy Saints flow , Hosannah in the highest . 3 By thee we Justified be , and from Sin are set free , And God accepts us all in Thee , Hosannah in the highest . 4 Thou art our Prophet , Priest , and King , a Prophet that does bring Such Light from whence true joys do spring , Hosannah in the highest . 5 A Priest that stands 'twixt God and Men , who hast Atton'd for sin . And hast us brought to God agen , Hosannah in the highest . 5 A King that rules o'er all above , and all that here do move ; He 's King of kings , yet full of Love , Hosannah in the highest . The sixth Part. 1 Christ is our Meat , our Drink , our Health , our Peace , our Strength , Glory Wealth , All things besides thee are but Pelf , Hosannah in the highest . 2 Our Mediator Surety . and Advocate on high , Thro' thee , God passes all sin by ; Hosannah in the highest . 3 Our Righteousness and Wisdom too , Redemption , from all Woe , Sanctification from thee does flow , Hosannah in the highest . 4 What shall I say ? or Jesus call ? for he is All in All , And Reign he shall o'er Great and Small , Hosannah in the highest . 5 He hath Redeem'd us by his Blood , when in our room he stood ; And made us Priests , and Kings , to God , Hosannah in the highest . 6 And we on Earth with him shall reign ( when all his Foes are slain ) For quickly now he 'll come again , Hosannah in the highest . A Song of Praise for the Marvellous Deliverance of our Sovereign King , WILLIAM , with the Church , and whole Kingdom , from the Hellish Plot , Discovered , Feb. 1695 / 6 1 NO change of Time shall ever shock Our firm Affections , Lord to Thee ; For thou hast always been a Rock , A Fortress and Defence to me . 2 Our KING Preserved is , O God , By thy own hand and mighty Pow'r ; Thou Shield'st him when he is Abroad , At home to him a lasting Tow'r . 3 The Chariot of the King of kings , Or Troops of mighty Angels round , Encompass him with Rapid Wings , And all his Foes with Shame Confound . 4 Black Thund'ring Clouds most thick conspir'd , With Threatning Rage our Face to Veil , But at thy brightness soon retir'd : Upon our foes falls Fire and Hail . 5 The Lord doth on our Side engage , From Heaven his Throne Our Cause upheld , And snatch'd us from the Furious Rage Of Threatning Waves that Proudly Swell'd ; 6 God his resistless Pow'r employ'd , Our cruel Foes attempts to break ; Or else they might have soon destroy'd The best Defence that we could make . 7 And Gods Designs shall still Succeed ; Romes Bloody Sons can't stand the TEST , He 's a Strong Shield to all that need , And on his sure Protection rest . 8 Who then deserv'st to be Ador'd , But God , on whom our Hopes depend , Or who , except the mighty Lord , Can with resistless Pow'r defend . 9 O let th' Eternal God be Prais'd , The Rock , on whose Defence we rest O'er highest Heav'ns his Name be rais'd , Who with Salvation us hath bless'd ' 10 Therefore to celebrate his Fame , Our greatfull Voices to Heav'n we 'll raise , Let Nations round dread his great Name , And all be Taught to Sing his Praise . 11 God to our King and Nation sends ( Tho' Vile we be ) Salvation sweet , Deliv'rance to his Saints extends , To Praise his Name therefore t is meet . 12 Hosannahs we to thee do owe , Let all the Nations Worship thee , And thee adore , yea thee alone , The Father of Eternity . 13 Thy Name in Songs we will adore Protect thy Saints , and Keep them Pure ; To thee lets live for Evermore , Since from Curst Plots we are secure . A FEAST OF Fat Things &c. Containing , One Hundred Sacred Hymns , &c. CENTURY 1. HYMN 1. The Eternity of the Great GOD. IN th' Regions of Eternal Light , thou hast most Holy God ; From everlasting in thy Self , had thy own bless'd abode : Before this World by thee was fram'd , or , Earth's Foundations laid ; Or , the vast Heavens were spread forth or any Creature made . 3 Thou didst in Glory , Lord , abide ; thy being hadst alone , In thy own Self , and none beside , was with the Holy One. 4 The Eternity of thy great Name , help us , Lord , to Adore : From everlasting thy dread Fame shone , and shall Evermore . 5 Thou Happy wast in thy own Self , and that in th' high'st degree ; To thy essential Glory , Lord , nothing can added be , 6 Thou need'st not us ; What canst thou have from any Creatures hand ? Yet to ascribe all Praise to Thee , is thy most just Command . HYMN 2. The Immensity of GOD , THe Praise of the dread Majesty of the great God above , With trembling Heart I would sing forth , O with him fall in Love ! 2 But what am I ? poor sorry Dust that I should God admire ! Be silent then , and let 's give place unto the Heavenly Quire ! 3 Thousands , and ten Thousands more of glorious Angels , stand ' Round thy high Throne , and Thee adore in Songs at thy Command . 4 Hosannahs they sing unto Thee , O Lord , continually . They worship and most perfect be ; but , Ah! what , Lord , am I ? 5 A Person of polluted Lips ! how shall I then express The depth of thy Immensity ? or thy Infiniteness ? 6 I from thy Presence cannot go ; what place , alass ! is there To hide from Thee ? for I do know , Lord , thou art every where ! HYMN 3. On the Immensity and Omniscience of GOD. THy Knowledge , Lord , is infinite , there 's nothing hid from Thee ; Thou seest i' th' Dark as in the Light , our Thoughts before thee be . 2 From sight of thy All-seeing Eye , O whither can we go ! In all dark Places thou dost pry , thine Eyes walk to and fro . 3 Thro' the whole Earth , where can we hide ? O! whither can we fly ? Lord , from thy Presence ; for thou art far off , and also nigh ! 4 Shall we to Heaven mount alost , lo , Thou art present there ? Or , if we should go down to Hell , ev'n there thou dost appear ? 5 Yea , should we take us morning Wings and dwell beyond the Sea , There would thy Hand have hold on us , and quickly with us be ? 6 Nay , if we say , The Darkness shall shroud us , Lord , from thy Sight , Alass ! the thickest Darkness is to Thee , like to the Light ? 7 Yea , Darkness hideth not from Thee , but Night doth shine as Day : Let 's Praise Thee then both Day and Night , and sing to Thee alway ! HYMN 4. The Wisdom of GOD great . 1 WE of thy Wisdom will , O Lord , not only speak but sing ; For 't is from hence that all true Good to us , O Lord , doth spring . 2 Thy Wisdom and most Sovereign Grace most gloriously do shine ; Let us see it with open Face , and Praise that Name of thine . 3 In thy own Wisdom let 's be Wise ; thy Wisdom let 's Adore , And trust in it , so shall we , Lord , sing Praise for Evermore . 4 Thy Wisdom is a mighty deep , which Angels do admire ; Creation-Work demonstrates it , Redemption rises higher . 5 The wonder of thy Wisdom , Lord , and sublime Rule likewise , T is o'er all Things , and Persons here , and marv'lous in our Eyes . 6 All Wisdom Saints and Angels have , from Thee it doth proceed ; And from thy Wisdom we receive all good things we do need . 7 Of thy amazing Wisdom then we 'll sing continually ; And unto Thee , let Foolish Men for Wisdom daily cry ! HYMN 5. GOD's piercing Eyes . 1 YE Saints remember God always , remember he is nigh ; Nay , with us all in every place , and on us sets his Eye . 2 O Lord , out of thy piercing Sight there 's none of us can go ; Thou seest in Darkness as in Light , and know'st all things we do . 3 'T is thy most great and glorious Name we should for ever Fear ; And unto thee loud Praise proclaim , when to thee we draw near . 4 Always let us , O Lord , we pray , set Thee before our eyes , And never grieve thy Spirit , Lord , by our Iniquities . 5 Let 's have a reverent awe of Thee , and always Thee adore And worship in Sincerity ; so sing for Evermore . HYMN 6. The Power of GOD. 1 WHo knows , Lord , what thy Power is , thou Glorious art in Might ; Can ought be hard for Thee to do , whose Power 's Infinite . 2 Thine Arm of Strength , most mighty King , both Rocks and Hearts doth break ; O God thou canst do every thing which thou dost undertake . 3 O'er Men and Angels thou dost Reign , all things thou dost uphold ; Thou art the strength of all thy Saints , thy Power 's manifold . 4 Thou power hast for to Create , redeeming Pow'r's in Thee ; Thou soon canst too annihilate all things which we de see . 5 None can before thy Power stand , nor thy dread Strength resist ; Thy Pleasure thou wilt do we Know , yea , all things thou dost list . 6 We of thy Power therefore sing , and in thy Might Rejoyce ; To God our strength , our hope and trust , ; we will lift up our Voice . HYMN 7. GOD's Mercy shining : Or , The Chanel of Divine Mercy over-flowing . 1 WE of thy Mercy , Lord , will sing , O it is Infinite ! Of all our Joys it is the spring , let 's Praise thee Day and Night : 2 Our Miseries will have an end , but thy Mercies abide From Age to Age , it does extend like to a swelling Tide , 3 That flows over all Banks and Bounds amazing to behold ; O'er all the World thy Mercy sounds , O it is manifold ! 4 But thy redeeming Mercy , Lord , we chiefly do admire ; Christ is the Chanel where it runs , to raise the Wonder higher ! 5 O Mercy then ! Mercy we need , thy pardoning Mercy 's sweet ! Preventing Mercy does , in Christ , with every Mercy meet . 6 Sinners ! take hold of Mercy then ! let Saints Mercy adore : And for thy Mercy let all Men sing Praise for Evermore . HYMN 8. The Covenant and Faithfulness of GOD. 1 O Lord we will exalt thy Name , and to thee we will sing ; Thy Eaithfulness we will proclaim , from whence our Hopes does spring . 2 We with our mouths will , Lord , make known thy Faithfulness always , O help us for to trust in it , and that too all our Days ! 3 Thy Covenant thou wilt hold fast . as thou hast Sworn of Old ; Thy Promises from first to last , fulfill'd shall we behold . 4 The Heavens they shall Praise the Lord , for Wonders thou hast done ; And all thy Saints , with one accord , shall Praise thy Name alone . 5 Thy Loving Kindness shall not fail ; nor shall thy Faithfulness : O sing unto the Lord , ye Saints , and him for ever Bless . HYMN 9. A Sacred Hymn on GOD's Sovereignty . 1 THou Lord who didst all Creatures make , hast Power to dispose Of them , as seemeth good to thee : some therefore thou didst Chuse 2 Unto Eternal Life and Bliss ; and others didst Pass-by : Or didst them leave to their Hearts Lusts , and vile Iniquity . 3 If thou hadst left all Adams Race Unto their evil Way , And not have giv'n one Soul thy Grace , O who dur'st Thee gain-say ! 4 Or have charg'd thee to be Vnjust , since all deserv'd to Die , 'T is Infinite Grace that any be saved Eternally . 5 Thou sendest thy Sweet Gospel Light to this , and to that Place , But dost to many Lands deny the word of thine own Grace : 6 And some that hear it never feel its Power on their heart ; All is as thou art pleas'd to act , and sovereign Grace impart . 7 We therefore Lord exalt thy Name , that with our eyes do see , Since thou hast made the difference , all Praise belongs to thee . HYMN 10. GOD's glorious Bounty : Or , Grace shining . 1 THy Love , O Lord , is very great to such vile Ones as we ; Such who lay Dead in Trespasses , are quickened by thee : 2 Thy Bounty to these Souls of ours ; who can of it conceive : And those thou dost Regenerate this Bounty do receive . 3 'T is they who are delivered from that Forelorn Estate , They once were in , when they lay Dead ; whose souls , Lord , did thee Hate . 4 'T is they whose Souls united be unto thy self , O Lord , And have Communion too with thee , thou dost this Grace afford . 5 Death can't dissolve this blessed Knot , this union doth remain ; At Death such do to Jesus go , Death unto them is gain . 6 Well may such say unto their Souls , Return unto your rest ! For they at Death to Glory go , and ly in thy Sweet Breast . 7 Their they do joyn with Seraphims , in blessed Harmony , To Sing and Celebrate thy Praise unto Eternity . HYMN II. Abounding Mercy of God in Christ. 1 IS there no Mercy in the Lord ? sinners ! can you say so ? Of Mercy sing with one accord , Mercy doth overflow ! 2 The Waters which are in the Sea , and Light that 's in the Sun , Are fewer than thy Mercies are , to sinners quite undone . 3 Thy Bowels yearn in thee to those who in their Blood do ly ; If they Believe thou wilt forgive all their Iniquity : 4 But some will not thy Mercy have , they it do not desire ; In the right Way , do it not crave ; nor after it enquire ! 5 But you that see the Chanel , where Mercy doth sweetly run , Exalt God's Name , and sing his Praise , until your Lives are done . 6 At Death and in the Judgment-day , God's mercy you shall find , If you do leave your evil Ways and have a changed Mind . 7 Redeeming Mercy that is sweet , and Pardoning Mercy sure ; In Christ all Mercies joyn and meet , and evermore endure . HYMN 12. The Patience of God. 1 WHat Wrongs , great God , hast thou long born ? ( conceiv'd they cannot be ! ) By daring Rebels , who provoke Thee unto Jealousie ! 2 All Evils done in every place , before thine Eyes they are Throughout the World ; And yet dostthou these Foes protect , and spare . 3 Tho' for Man's Treason down he fell , by thy revenging Hand ; Yet he lifts up his bruised Bones his Maker to withstand ; 4 And , though a feeble Foe he be , whom thou like Moths can crush , Yet still against the Bosses of thy Bucklar he does rush . 5 O what vile Monsters are Mankind ! thus given to Rebel ! Strange thou dost not , Lord , smite the Earth , and send them quick to Hell ! 6 Man's sin for Vengeance loudly crys , yet Patience doth abound ; Though Justice crys , Cut these Trees down ! Why Cumber they the Ground ? 7 Thy Patience still sorbears , we see , O it is Infinite ! Therefore of it , we , Lord , will sing , and Praise Thee Day and Night . HYMN 13. Another on God's Patience . 1 WOuld Man forbear to seek revenge on such a cursed Foe , Who strives to Murther him each Day , and work his Overthrow ? 2 But God waves all advantages of wrath , and vengeance too ; And , by amazing Patience , doth daring Man out-do ? 3 The Creature doth disdain his God , by whom he 's cloath'd and fed , Yet God still spares this rebel Worm , who by the Devil 's led 4 To fight against his Sovereign with cruel spite and rage ; Yet God doth still forbear with him , even from Age to Age. 5 Fools ask not where th' Almighty is , but Glory to him give : Is not his Being most fully prov'd in suffering thee to Live ? 6 Was he not GOD , he could not bear such Weights as on him ly ; Weak Mortals soon are set on fire , and for revenge do cry ! ! 7 Why should not Patience make us sing , and God's great Glory raise ? Lord , let thy Patience joyn with Love towards me all my Dayes ! HYMN 14. On the Birth of CHRIST . 1 AWake my Soul , awake my Tongue , my Glory ' wake and sing , And celebrate the holy Birth , the Birth of Israels King ! 2 O happy Night that brought sorth Light , which makes the Blind to see ; The day Spring from on high came down to cheer and visit thee . 3 The careful Shepheards with their Flocks were watching for the Morn , But better News from Heav'n was brought ; your Saviour is now born ! 4 In Bethlehem the Infant lies , within a place obscure , Your Saviours come , O sing Gods Praise ! O sing his Praise for ev'r . The Second Part , 25 th Psalm Tune . 1 Heaven is come down to Earth Hither the Angels fly , Hark how the Heavenly Quire doth sing , Glory to God on high ! 2 Blest News indeed , be glad ; Simeon O'ercome with joy , Sings with the Infant in his Arms , ; Now let thy Servant die ! 3 Wise-men behold the Star , Which was their stedfast Guide , Until it pointed forth the Babe : Let God be Glorify'd ! 4 Heaven and Earth rejoyce O Lord ! and shall not I ? Christ he is Born ! Sinners sing Praise , For you he came to Die ! HYMN 15. A Sacred Hymn of the Deity of CHRIST . 1 IN Thee , Lord Christ , we may Thy Father's Glory see ; Thou his brightness and glory art , The God-head dwells in thee . 2 Thou art a Man , yet God , In thee both Natures meet , That God and Man thou mightst Vnite In Vnion great and sweet . 3 Thou must be Man to Die : Sing Praise , ye Saints , sing Praise ! Christ must be God to Satisfie ; His Glory therefore raise ! 4 Such that behold Thee , Lord , The Father also see ; And such a Mediator 't did Behove thee for to be . 5 Thou lay'st thy Hands on both , And dost to each display Most equally thy dearest Love ; And therefore we must say , 6 There 's none , Lord , like to Thee For in thy Self does shine All Glories which the Father hath , most Sacred and Divine . HYMN 16. On CHRIST's Suretiship . 1 LOrd we 've run out , and wasted all our Riches and our Store ; And now our Credit is quite gone thou wilt trust us no more : Unless there is a Surety found we must in Prison ly , And bear thy dreadful Wrath , O God , unto Eternity . 3 And therefore Jesus thou didst send , no Friend had we to bring ; All good from hence , we may perceive , doth from thy Bowels spring , 4 'T was from the Worth and Dignity which in Christ's Person lay , He did God's Justice satisfie , and all our Debts defray . 5 O let Men dread how they despise such sovereign Grace and Love , Because Mysterious in their Eyes , and also far above 6 Depraved Reason to conceive , that such who guilty be , Should , by another's Righteousness , from Sin and Guilt be free . 7 All praise and glory unto God , and to the Son whom we Adore ; And to the Holy-Ghost likewise , be Praise for Evermore . HYMN 17. A Hymn of Christs divine Love , on Cant. 1. 1 COme near , come nearer yet and move thy sweetest Lips to mine ? For why , thy Love , who art all Love , excels the choicest Wine ! 2 Like to an Ointment Poured out , is thy sweet Name , and Favour ; Wise Virgins compass thee about , for thy good Ointments Savour . 3 O Draw me with thy Cords of Love ! we will run after thee ; The King into his Chambers hath in Love Conducted me . 4 Thy rays will make our faces Shine , ; in thee we will rejoyce ; Thy Love is better far than VV ine ; thou art the vpright's Choice ! 5 But O thou , whom my Soul doth Love ! Tell me , O tell me soon , Where feeds thy Flock ; where is the place thou mak'st them rest at Noon ? 6 Why should I stray and lose my way ? till I at last do fall Among thy fellows Flocks ( as they themselves do proudly Call. ) 7 O fairest One ; if thou wouldst know where thou shouldst feed and ly , The foot-steps of the Flock will show the way asuredly ? HYMN 18. The Churches Spikenard , Cantic . the 1 st . Sung at the Lord's-Supper . 1 OUr King doth at his Table sit , and I that Love him well , Will pour my Spikenard on his feet , which gives a fragrant Smell . 2 My well-Beloved is to me a bundle of sweet Myrrh , And with me he 'll make his abode , and from me never stir . 3 My well-Beloved is to me , like to the choicest VVines ; Like Clusters of the Camphire Trees , amongst the fruitful Vines . 4 O blessed Jesus thou art fair , my beauty is from thee ! Nay , thou art fair beyond compare , and precious unto me ! 5 Let others on their Dainties feed , and drink the richest VVine ; My feasts doth all their feasts exceed , when thou say'st I am thine . 6 I therefore will commend him still , and sing unto his Praise , He Dy'd for me , therefore shall be my Joy and Song always . HYMN 19. He 's White & Reddy , sung at the Sacrament . 1 MY Hearts Delight is Red and white , the Lilly and the Rose : So sweet a Grace adorns his Face ten Thousand he out-does ! 2 Was he all VVhite and was not Red ? no Sufferer for my Sin ? My Blood would rest on my own Head and no Joy have within ! 3 But my dear Lord is VVite and Red , this mixture pleaseth me ; Cause for my Sins he Suffered who from all Sin was free ! 4 What a reviving Sight is this ? a righteous Saviour ' s Blood Is th' bath of Sin , the spring of Bliss most Pure , most sweet and good ! 5 His God-head , and his Government are infinite and Pure ; His Eyes are like the Eyes of Doves , most constant , so indure . 6 His Mouth is most exceeding sweet , he 's altogether so ; Down from his Head unto his Feet all joys and comforts flow : 7 O Sing his Praise for this is he my soul doth so admire ; This is my Friend , if you would know , this is my hearts desire ! HYMN 20. Deliverance from the Pit : Or , A Hymn of Thanksgiving for Gospel Salvation . 1 HOw great is this Salvation , Lord , Which thou for us hast wrought , By Jesus Christ our dearest Friend , Who our poor Souls hath bought . 2 Thou didst behold us when we lay polluted in our Sin ; And to wash us found out a way to make us clean agin . 3 We Slaves of Sin and Satan were , and in strong bonds were bound ; And when we were near to the Pit a Ransom then was found : 4 Thy Son out of Thy Bosome came , our Souls to set quite free : All Praise unto the blessed Lamb , and equal Praise to Thee . 5 Of this Salvation we will Sing , and will with one Accord Praise Thee , from whom all Blessings spring ; ye Saints praise ye the Lord. 6 Thou Sav'st our Souls , O save this Land , great things , Lord , Thou wilt do ; O haste , O Lord , quickly appear , salvation-wonders show . 7 Our Dust shall wake , our Souls unite , and then our Glory shine ; Our Happiness shall be compleat ; Halelujah ; Amen . HYMN 21. Christ at the Sinners Door : Or , A Song of Praise on Gospel Salvation . 1 WE , Lord , of thy Salvation have a Declaration had : O Sinners know Christ can you save ; rejoyce in Him be glad . 2 Salvation is brought very near , your Saviour also stands Now , now , O Soul , ev'n at thy door , O yield to his Commands ! 3 Open to him , before his Wrath is kindled in his Heart , And he from you , with angry Frowns , for ever doth depart . 4 If it a little kindled be , O happy , happy he , Thou holy One , who doth believe , and puts his trust in Thee 5 Ye Saints Rejoyce , ye interest have in this Salvation ; What is it you can further crave ? sing Praise to th' Holy One : 6 Salvation is wrought out for you , your God and Christ adore , Blessings of life do over-flow ; sing Praise for evermore . 7 Rejoyce that ye accepted be in your eternal Head , And quickn'd are , ( and Vnion have ; ) who once in sin lay dead . HYMN 22. All Glory to God and the Lamb : Or , A Hymn of Thanksgiving for the great Salvation of Christ . 1 NOw let us sing our Saviour's Praise , and spread his Glory forth ; His Honour wholly let us raise that shines through all the Earth : 2 Who would not fear and praise thy Name thou great and glorious One , The World shall worship Thee , to whom thy grace and goodness's shown . 3 All Glory , Pow'r , and Honour , Thou art worthy to receive , For all things , Lord by the were made , and by thy pleasure live . 4 To Thee of right , O Lamb of God , salvation doth belong , Wisdom and Praise , Glory and Strength , and every sacred Song . 5 'T is thou alone Salvation wrought , by thine own Arm 't was done , Sing Praise ye Saints whom he hath bought , praise ye the holy One. 6 Blessing and Honour , Glory Power , by all in Earth and Heaven To him that sits upon the Throne , and to the Lamb be given . HYMN 23. GODs Glory display'd : Or , A Hymn of Praise on the great Salvation . 1 WHat was thy End , O holy God , in our salvation ; But thy own Glory ? therefore we will praise thee every one : 2 Shall Man assume some part of it ? let him ashamed be ; All is of God , all is of Grace , all glory be to Thee . 3 Thou art the sacrificer , Lord ; the sacrifice also ; 'T is thou that dost sprinkle the Blood , and all things else dost do . 4 Lift up ye Saints , ( exalt on high ) your great Redeemer , then He shall have the preheminence ; ye Saints say all , Amen . 5 Sinners , will you praise Christ's great Name , to whom all praise belongs , And celebrate his glorious Fame with joy in holy Songs ? 6 Of this Salvation then take hold , and of it get a part ; Then shall ye sing , and not till then , with Grace in your own Heart . HYMN 24. The Soul Rent : Or , Glory Shining . A Hymn of Praise on Gospel Salvation . 1 ALL the seraphick Train above are stooping down so low , To learn o' th' Church that Mystery past Ages did not know : 2 But now the Vail is Rent in twain , the Mystery is Vnfol'd , Justice and Mercy , reconcil'd we do herein behold . 3 We now in Gospel days may go into th' Holy Place , And in a bleeding JESVS see God's reconciled Face . 4 Ye Sinners then this Saviour view , that for your sins was slain ; And this Salvation slight no more , O look , view him again ! 5 How can ye see him bleed , and still retain your cursed sin ? How can ye see him call to you and you will not come in ? 6 O dearest Jesus , if a taste of Love be here so sweet , What will it be when we with Thee , our dearest Lord , shall meet ? 7 O let us sing to him always , and him in Truth Adore , For the day 's near when we shall be with him for evermore . HYMN 25. Wonderous Grace Shining . A Hymn of Praise on the great Salvation of the Gospel . 1 O Glorious and most Holy King , the mighty Prince of Peace , By thee alone , O holy One , from Sin we have release ! 2 O wond'rous Love , yea , Love indeed , that Thou so great and high , Who didst proceed from God , should bleed , and for poor Sinners dye . 3 The Curse which was , O Lord , our due thou also didst endure ; And in th' Grave lay till the Third Day our freedom to procure . 4 O depth , O length , O heigth of Love , none may compare with Thee , So low to lye that we so high at last might raised be ! 5 Shall Sinners slight thy Love , O Lord , salvation not regard ? No sin like this so great it is , was ever known or heard . 6 Ye Saints love you your Saviour dear , sing forth his blessed Praise ; O love him , and to him adhere , and serve him all your days . HYMN 26. Look unto Jesus . A Hymn of Praise . 1 LOok unto Jesus , Sinners look , if you 'd salvation have , Who 's God , the Saviour , and none else , ' 〈◊〉 only he can save . 2 Come let 's Rejoyce with Heart and Voice before our heavenly King , Tribute of Praise let us always unto our Saviour bring . 3 Before the wicked World and Hell let us his Glory bear ; Lord manifest thy glorious Name in Wonders every where ! 4 Let sinners not neglect , O Lord , salvation thou hast wrought ; For all that do thou wilt o'erthrow , to hell they shall be brought . 5 O sinners look , and fall in love with Jesus , him embrace ; With wonder now his Glory view who 's full of Grace and Truth . 6 Ye Saints and saved Ones rejoyce , and Halelujahs sing ; For you are his and he is yours , O praise your God and King ! HYMN 27. The Joy of Believers , and the Misery of Gospel-Neglecters . 1 MOst free rich Grace unmix'd and pure , the Gospel does proclaim ; For which , O Lord , we do thee praise and sing unto thy Name . 2 Come Saints and Sinners also taste this Water , Milk , and Wine , Wine without dreggs that off the Lees our Saviour did refine . 3 Here 's Pardon without Wrath at all , white Garments without stain ; A Conscience purg'd we may have here , and Ease that 's free from Pain . 4 We may have all if we receive the blessed Lord of Life ; But such who do reject this Grace shall one Day meet with strife . 5 Wrath will pursue such wretched Souls , and they escape shall not ; But bring upon themselves sad Woe , yea , an Eternal blot . 6 Stand not then to dispute and Die , free offered Grace receive ; Then good and thankful you shall be when once you do Believe . 7 And you will say , Salvation's great , and the great Lord adore ; And sing unto his holy Name praises for evermore . HYMN 28. Christ Exalted . A Hymn of Praise . 1 LOve ye your lovely Lord , ye Saints , his praises also sing ; We will exalt thy Name , O Lord our God , and heavenly King : 2 To him that Angels do adore be Glory , Honour , Fame ; 'T is he that did salvation work , O sing unto his Name ! 3 To him that wash'd us in his blood , who lov'd poor sinners first ; To him that was made Sin for us , and was for us accurst ; 4 To him be Glory and high Praise , O worship at his Feet ! In him God's Attributes do shine ; in Union also meet . 5 Who would not honour and admire , who would not Thee adore ; Who would not this Saviour desire , and prostrate fall before ? 6 Come let us Halelujah sing unto this mighty One ; Let sinners bow unto this King who sits upon the Throne ! HYMN 29. Christ Glory . A Hymn of Praise on Gospel Salvation . 1 SIng praises unto God the Lord , and call upon his Name ; Among the people all declare his Works , and spread his Fame . 2 Sing ye unto the Lord , I say , ye sing unto him Praise ; And talk of his Salvation great , exalt your God always . 3 In honour of his Holy Name rejoyce with one accord , And let the Hearts also rejoyce of all that seek the Lord. 4 Seek ye the Lord , O seek the strength of his Eternal Might ; O seek his Face continually in Christ , for that is right ! 5 Lord thou to us Salvation hath made known most Graciously ; But such who do the same reject most wretchedly shall Die ; 6 Wrath will break forth upon them all , that day is very near ; But all thy Saints , when Christ doth come , in Glory shall appear . 7 Ye Righteous then in God rejoyce , for you most happy be ; Salvation great your portion is , and you the same shall see . HYMN 30. The Saint indeed . Or , A Hymn of Praise for Sanctification . 1 YE that are Holy and Sincere lift up your Hearts and Voice , Sing to the Lord and do not fear , you cause have to rejoyce ! 2 The Fruit of Christ's blest Death in you most plainly does appear ; Yea , that you are God's own Elect , and do his Image bear . 3 You shall ascend God's holy Hill who undefiled be ; And shall with him in Glory dwell unto Eternity . 4 But as for you that have a Name , but live as others do , You , you shall fall and perish all , God will you overthrow . 5 When godly Ones shall joy in Bliss , and shall in Triumph reign , You mourn shall in that deep Abyss , God will your glory stain . 6 O glorious Lord , thy Spirit then pour out upon us , so That we may live to thee on Earth , and unto Heaven go ! HYMN 31. A Sacred Hymn on Ephesians 4. 4 , 5 , 6. Sung at the Administration of Holy Baptism . 1 TO the One Lord and Father dear , who 's high , and above all , We will sing Praise , and always fear , and on him ever call : 2 And the One Lord we will adore , and Divine Worship give , And sing his praise for evermore , by whom 't is we do live . 3 To the One Spirit , by whose pow'r all Saints are Born again , We will sing to , and every hour under his Wings remain . 4 In the One Faith we will rejoyce , th' Doctrin of Faith is one ; And in that Faith we 'll lift out voice and sing till Life is gone . 5 In Christ's One Babtism also let us establish'd be ; Let these thy Children find it sweet who now have obey'd Thee : 6 Let such who for another plead , which is , Lord , none of thine , Ashamed be , and see the need of further Light Divine . 7 In unity of thy One Church let each of us abide , And find our Comfort to be such which none meet with beside . HYMN 32. The Drooping Spirit Revived . 1 COme drooping Saints , ye princely ones , why do your heads hang down ? Tho' some do sall yet Grace shall you with Glory ever Crown . 2 Christ bids you ever to Rejoyce , again he says Rejoyce , Whatever Sin or Satan saith 't is your Beloveds voice . 3 Why should you be discouraged , O heirs os special Grace , For goodly is your Heritage , and pleasant is your place ! 4 What e'r discouragments you find , our Christ can answer all ; His Arms are ready to lift up when you are near to fall . 5 You have had a sweet taste of God , he is to you most dear ; You feel the power of his Word , be therefore of good Chear ! HYMN 33. Evil Thoughts abhorr'd : Or , Heart-Purity 1 THy power , Lord , is very great , to change the thoughts of men ; If evil thoughts so hatful be , O let us loath them then ! 2 Lord , who can all his errors see ? O cleanse my heart within From evil Thoughts ; and keep thou me from all presumptious Sin ! 3 O let not sin have power to reign in me at any time ; And so shall I be free from stain , and ' scape the greatest crime ! 4 Blessed , O blessed , are the Pure , who Pure are still in Heart , That keep thy Testimonies sure , and from all sin depart . 5 They 're such that cause have to rejoyce , thy Praises forth to sing ; And unto them new comforts shall from thee , Lord , daily spring : 6 They pardon'd are , and in thy Love do evermore remain ; They born are also from above , and shall with Jesus reign . HYMM 34. The Backslider healed : Or , Mercy for Backsliders . 1 BElievers now , what have you more , what have you more to do ; But to sing Praise to God on high from whom your help doth flow ? Lord thou art Good , thy Mercy 's great , thy Promises most sure ; Salvation 't is which thou hast wrought , Christ's blood did it procure . 3 Exalt by Faith your Lord on high , through off your Vnbelief ; And trust in Christ continually , in whom is your Relief : 4 Say there is hope , and we do come , we come , O Lord , to thee ; For thou alone , Lord , art our God ; thy Name Exalted be ! 5 Backsliders then return and sing , God will forgive you all ; And make you so firmly to stand that you shall never fall . HYMN 35. Ephraim mixed among the People . 1 THE Pure in heart are thy delight O thou most holy One ! All they that do what things are right may sing thy Praise alone . 2 All mixtures , Lord , in Doctrin and Practice , thou dost hate ; Ourselves , therefore , with wicked Men let 's not associate ! 3 And so shall we , Lord , with much joy our hearts lift up to Thee ; And nothing shall our Peace destroy whilst circumspect we be , 4 Let such that mingle not themselves thy Praises therefore sing ; And to thy People let men join in Faith , to Praise our King. 5 Come out of Babel then all ye , and be ye seperate ; Depart all Godly ones , and flee before it is too Late ! 6 O touch not the Polluted thing , and God will own you then ; And drink you shall of his sweet Spring ; thus sing , and say , Amen . HYMN 36. The good Samaritan . 1 SInners rejoyce who wounded be , your blest Physician 's near ; His Oyl will heal his Wine will cheer , our Sickness he did bear : 2 'T is Jesus Praise that we will raise , and set his Glory forth ; There 's none like thee , all Saints do see , in Heaven or on Earth . 3 Thy Blood 's our balm , who hither came to Die upon the Tree ! Therefore , O Lord , with one accord we will sing Praise to thee . 4 Thou hast a Salve for every sore ; didst Dye that we might Live Therefore to thee continually all Praises we will give . HYMN 37. The voice of the Turtle heard in our Land. 1 THy precious Blood was shed , O Lord , my soul to purge from Sin ; Which purchas'd Grace my soul to change , when shall this work begin : 2 In sinners hearts , O now impart , that Grace that they may sing : O own thy word , most holy Lord , our God , and gracious King ! 3 The harmless Turtle 's pleasant voice is heard , Lord , in this place ; Let Fig-trees put forth their green Figs , young Converts deck with Grace . 4 Arouse ! the Summer will soon pass , your day of grace will end ; O come to Christ , whilst he doth call , and does his love commend ! 5 See how the Saints do bud in Grace , what gracious fruits abound , Upon this liberty for all to hear the joyful sound : 6 Arise , you who yet sleep in Sin , make hast to come and live ; So shall you sing and joyful be , and honour to Christ give . HYMN 38. — Buy of me . 1 COme buy of thee ? Lord let us see what 't is that thou dost sell ! The Pearl of Price and Paradice , O Lord what Tongue can tell 2 What their worth are ! what Fool is there who doth refuse to buy ? A bargain 's here ! and 't will appear so to Eternity . 3 This Pearl excells the rich Beryl , the Onyx and the Sapphire ; Rubies so rare can't with 't compare , no , nor the gold of Ophir ! 4 Begone vile Lusts as things accurst , let every Soul then say , This Pearl will I purchase and buy without further delay ? 5 Let 's look about , our Glass runs out , and take such good Advice ; What e'r you see the terms to be , to come unto the Price . Sing , Sing , God's Praise , you ought always , who this rich Pearl have ; What would you be , what more can ye ask , seek , desire , or crave ? HYMN 39. A Bleeding Christ , and the Bleeding Heart . 1 HOw gracious and how good , O Lord , art thou to Sinners vile ; Thy Wrath is o'r , and thou on us , in Jesus Christ , doth smile ? 2 Sing Praise ye tender-hearted ones , lift up God's Praise on high ; For you shall live for evermore , yea , live and never die . 3 Behold a bleeding Christ ! O see his side , how did it run With purple Gore ? Can ye forbear to grieve , shed tears , and mourn ! 4 But did he die , and in our stead , that we might never die ? O love this Lord , and sing his Praise ; and on him all rely ! 5 The fruits of Christ's most blessed Death in bleeding Hearts appear ; Their sins , they see , have wounded him , and pierc'd him like a spear . 6 They look to him , therefore they mourn , and yet by Faith rejoyce ; They cann't but grieve , nor yet forbear to sing with cheerful Voice . HYMN 40. Salvation great and Glorious . 1 GReat God of Love send from above thy new Jerusalem ; On Jesus's Head cause thou to spread his sparkling Diadem . 2 Hosannah sing continually , our Jesus comes apace ; Bow every Knee ; all Hell shall flee from th' terror of his Face . 3 Salvation high is now come nigh , salvation great indeed ; O Sinners see and Saved be by Jesus who did bleed ! Here 's Life for you that believe do , the terms most easy are ; O come and Drink before you sink i' th' depths of Hell's dispair . 5 Sing Praise , sing Praise , God's honour raise , ye who salvation have ; Dear Jesus love , who from above came , your poor Souls to Save : 6 Now Heavens work is here begun , the work of singing Praise ; Most holy live , rejoyce and sing until you end your days . HYMN 41. The Tender Hearts Triumph . 1 YOu tender-Hearted souls rejoyce , and sing God's Praises forth ; In sacred Hymns lift up your Voice whilst here you live on Earth : 2 For God bestowed hath on such new Covenant true Grace ; And though they grieve and sorrow much , they shall lift up their Face . 3 'T is a new Spirit that 's in you , your heart of Stone is gone ; The bleeding heart shall sweetly sing when this sad Life is done . 4 Sin unto you most grievous is , you cannot it endure ; O is it thus ! then sing God's Praise , for you shall sing for ever . HYMN 42. The broken and contrite Heart . WHat cause of Joy ye Saints is here ? have you a tender heart ? Lift up your heads , be of good Cheer , you have a blessed part ! 2 O Lord , we praise thy holy Name , for offering precious Grace ; Let us believe , so let us sing , for happy is our case : 3 Thy Word can break a heart of Stone ; O lay on gracious Blows , To Sinners , and also to Saints , let 's see what Mercies flows . 4 A broken heart 's a sacrifice most choice , O Lord , to thee A broken Christ , and broken hearts , most sweetly do agree . 5 Thou wilt , Lord , dwell with Contrite ones , and them revive also ; Upon the humble sincere Soul all lasting blessings flow . HYMN 43. Righteousness of Christ Glorious 1 CHrist's Righteousness imputed is , to those who do believe ; Sing Praise to Christ , and God on high , who do this Grace receive . 2 Your wedding garment is a sign of Joy and sweet Delight . Sing praise , O Soul , for thou art his , sing praise both Day and Night . 3 In this may Saints rejoyce always , 't is this doth make them glad ; Such may rejoyce well all their dayes who are so bravely clad . 4 Your wedding Robes they are , O know , richly Embroidered ; No Princess was e'er cloathed so , that King did ever wed . 5 It shines bespangled with Gold ; and such who have it on The King with joy doth them behold , and loves to look upon . 6 How may we then continually in Jesus Christ rejoyce , And sing to him melodiously , with Heart and cheerful Voice ? HYMN 44. Christ's Penny : or , The Laborours hire . 25th Psalm Tune . 1 LOrd , happy are those Souls Who hired are by Thee ; For such that thou approvest of They Saved all shall be : 2 Great 's their Reward , O Lord , Their Penny is not small ; They have a God , a Christ have they , A Crown ; they shall have All. 3 Then sing ye chosen Ones , His Praises now set forth ; And in his Vine-yard faithful be Whil'st you do live on Earth . 4 Rewards of Grace excell Such which from Debts arise ; Rejoyce in God ye Saints always , And your dear Saviour prize . HYMN 45. The Blessed Death of the Saints : Sung at the Funeral of that Vertuous Gentlewoman , Mrs. ELIZABETH BRIGHT ; Decemb. 7th . 1693 / 4. 1 THy Word , O Lord , doth comfort those who on thee do Believe ; Yea , all of them which thou hast chose thy quick'ning Grace receive : 2 In Life it is a Cordial sweet , at Death it doth revive ; Such Comforts do thy Saints meet with , of which , Death can't deprive . 3 A Door of Bliss to weary Saints , thou art ( grim Death ) become ; Secured is the Jewel safe , whilst Earth the Corps intombs . 4 By Death the Saints do enter Rest , prepar'd ready above ; They are for ever swallow'd up in endless Joys and Love. 5 Cease grieving then for such who are to blessed Jesus gone : For they in Glory shine most bright , and the blest Prize have won , HYMN 46. The happy Death of the Godly : Sung at the Funeral of Mr. JOHN TREDWEL . 1 REturn to God , your resting place , ye sinners with all speed ; By Christ , to God you must approach , for all things you do need . 2 Lord there 's no rest for to be found but in thy self alone ; High Praises therefore forth shall sound to Thee the holy One ! 3 We sing below , but they above , in Crowns excelling Gold , Triumph in their eternal bliss , amazing to behold : 4 And each of them in Majesty do represent a King ; Yea , Angels like in dignity ; and with the Cherubs sing . 5 Immortal Robes they all have on , and shine like to the Sun ; Let us prepare to follow them ; our Glass will soon be run , 6 Death is a sleep , it is a rest from all our sorrows here ; Let 's so believe that we with Christ in glory may appear . HYMN 47. Psal . 17. 15. — I shall be satisfied when I awake with thy Likeness . Sung at the Funeral of Mrs. SARAH WILMOT , July 14th , 1694. 1 SIng to the Lord , ye Saints of his , and thankfully express How sweet the due remembrance is of His pure Holiness : 2 And tho' his Anger burns apace it quickly slacks again ; But , Lord , thy Favour and thy Grace for ever doth remain . 3 Tho' Sorrows lodge with us all Night , which makes us Weep and Mourn , Yet Joy comes in at Morning Light , and makes a Sweet return . 4 By Death thy Saints enter to joys prepar'd for them above ; And the're for ever shall remain in endless Life and Love. 5 O there they see as they are seen , with clear unclouded views ! O there they hear Lord ! nothing else but sweet and Glorious News ! 6 Anthems of Joy , of Love , and Praise ; and Hallelujahs sing ; Who would be fond of this vain World , from whence such Sorrows spring ? 7 We shall be fully satisfied when we awake and rise : If we do Sleep in Jesus Christ we then shall win the Prize . HYMN 48. Salvation Shining . 1 O sing ye now unto the Lord , a new and pleasant Song ; For he hath wrought by his Right Hand ; to him doth Praise belong . 2 Salvation is , Lord , wrought by Thee , from Sin from Wrath and Hell ; O sing to God continually , all who in Sion dwell ! 3 'T is thee , O Lord , we will exalt , and spread thy Glory forth . For thy Right Hand hast Wonders done For us , who dwell on Earth : 4 Our Enemies that are within , thou hast , O Lord , brought down ; Our Foes also , that are without , by Thee , are overthrown . 5 Ye Righteous in the Lord rejoyce , his Holiness proclaim ; Be thankful , and with Heart and Voice sing to his glorious Name : For why , the Lord our God is good , and he has heard our cry ? Since on our side , Lord thou hast stood , let 's praise thee till we Die. HYMN 49. The Saints Holy Triumph . 1 TRemble all you who rest upon a Form of Godliness ; As also ye that do draw back , whether 't is more or less : 2 Rejoyce ye Saints and do not fear you all are in Christ's hand ; There 's not a Soul that is Sincere but firmly it doth stand 3 Upon a Rock , and ne'er shall move , nor fall away ; Besure Gods own Elect , who do him love , all trials shall endure . 4 Come Saints , Triumph , in the dear Lamb , your Lord , that once did Die ; We that Believe in Jesus , have e'erlasting caufe of joy . 5 Come Law of God , what hast thou now of us for to demand ? Thy Curses all did meet in Christ ; who in our stead did stand : 6 Tho' such do Sin thou canst not Curse , thy Curses all did ly Upon our bleeding Lord , when he , our Sacrifice , did die ? 7 Come Justice , where is now thy Charge ; what hast thou now to show ? We do to thee present the blood which from Christ's sides did flow : 8 We shall not fall who do believe ; well may such sing ; therefore Draw back they can't so as to Die ; sing Praise for evermore . HYMN 50. The Power of God's Word . 1 O Lord , 't is matter of high Praise thy Word on us doth shine ; But Happy they who feel it's rays , and glorious Power Divine . 2 O let poor Sinners feel their Sin prick them , as with a sword ; And Purge out all that Filth within ; so will we praise thy Word . 3 Enlightened Souls have cause to sing , who Wounded were by thee ; True cause of joy to such doth spring ; for they , Lord , He aled be ; 4 And now in Robes , most richly deckt , they to the King are brought ; Surpassing Angels ; for have they a Robe so richly Wrought . 5 We therefore throw our Crowns below thy High and Glorious Throne ; And must all say , both Night and Day , thou Worthy art alone , 6 All Glory , Pow'r , and Praise to have , by us for evermore ; Thus let us Sing unto our King , and him in Heart adore . HYMN 51. Boundless Mercy . 25th Psalm Tune . 1 OF Mercy still , O Lord , We will together Sing ; And in sweet sacred Songs os Praise Exalt our glorious King : 2 Let Heart and Tongue rejoyce , And say , Who 's like to Thee ? Among the gods there 's none that Thus Forgives Iniquity . 3 We did not Pardon crave , When in our Blood we lay ; But t' was free Grace that moved Thee Our cursed Debts to pay . 4 This Pardon is this Day To sinners Offered ; Oh! is there none that will come in , Whilst out thy Hands are spread ! 5 You Happy are , O Souls , Who now forgiven be ; And also over a short time You will it clearly see 6 Then Sing , tho' in the Dust You ly a little while ; A Day is near that will make all God's pardon'd Ones to smile . HYMN 52. A Call to Obedience . 1 THine Ordinances are , O Lord , like Pipes that run with Wine ; We praise Thee now with one accord , for each Command of Thine . 2 Repent ! Lord that 's a mighty thing ; but all who do not so , Thou down to Hell at last will bring , thy Wrath to undergo . 3 Believe ! and shall we saved be ? O Blessed be thy Name ! For works can't not us justifie , since Sinners we became . 4 Baptized be ! Lord , some we fear do not of that approve ; But such who are indeed Sincere , and truly do Thee Love , 5 Will do whatever Thou dost say ; each Precept , Lord , is right ; And That which some do loathe and hate , is Lovely in thy Sight . HYMN 53. Spiritual Joy increasing . 1 REjoyce ye that in Houses dwell , in Houses made of Clay , For Bodies of the Saints excell ; and shall another Day : 2 Lord shew unto thy Servants all thy Favour and thy Grace ; And let us all both Great and Small Behold thy glorious Face . 3 O put great joy into our Hearts , so will we sing to Thee : And cause have more than those whose Corn and Wines increased be : 4 Sing to the Lord in Righteousness , his face do you behold ; In Christ , God doth you richly Bless with Blessings manifold . 5 God is your God , you Vnion have through Christ , with him again ; Your Bodies and your Souls are his , so ever shall remaiu : 6 Some joy in Wealth , and others do in Pleasures much abound ; But such alone have cause of joy that have Gods favour found . HYMN 54. Christ our Glorious Shepheard . 1 NOw let us to our Shepheard sing ; the Shepheard of the Sheep ; Blessed are they , O Happy Souls , whom thou , Lord , Christ , doth keep : 2 And will you then go still astray , O see the Shepheard's come , He 's come to seek , to search and find , and convey you all Home . 3 He looks about to see if he can find you in his fold ; Can you forbear for to return , how can your Love be cold ? 4 Ah! he for you did shed his blood , he for his Sheep did Die ! And will you , Souls , your dearest Lord again now Crucifie ! 5 Besides , the Wolves are got abroad ; O hear your Shepheard's Voice ! O Sing unto your blessed Lord , and in him all rejoyce : 6 Thou art our Shepheard and our Guide . our Prophet , Priest and King , Thou art our Life , our Light our Hope , from thee , our joys do Spring . 7 Then Ravish'd with thy Sacred Love , let us thy Glory raise ; And mount our Souls to Heaven above , in Songs of lasting Praise ; 8 And hate to mind a Strangers Voice , thy Doctrine let us hear , That we with thee may all rejoyce , when thou , Lord , shalt appear . HYMN 55. Truth in its Primitive Purity . Sung at the Administration of Baptism . 1 NOw let us make a joyful Noise , and sing unto the Lord ; And in God's Fear unite our Joys , in him with one accord . 2 O blessed Day , in which we see God's Ordinance restor'd ! Worthy art thou , O holy One , to be in Truth ador'd . 3 Dark Clouds of Error God expells , and Truth shines splendently : O may our Brethren be convinc'd , give them a seeing Eye : 4 You that Believers are , arise , and all Baptized be ; Take heed you do not still dispise Christ's Holy Baptisme . 5 And let us all thy Name , O Lord , for evermore adore ; That thy blest Institutions are restor'd as heretofore . 6 If every Truth , Lord , be by us receiv'd in sincere Love , It will to us an Evidence be , we born are from above . HYMN 56. The Spiritual Bridegroom . Sung at the Administration of Baptism . 1 HOw pleasant is it , for to see poor Sinners to espouse Their dearest Lord , who only is , the Blessed Sharons Rose . 2 'T is thou , Lord Jesus , we do Preach , and thy high Praises sing ; Thou art our All , all Grace's from thee , and spiritual Blessings spring . 3 O who is like , Lord , unto Thee , thy Beauty doth exceed ; Thy Glory is so infinite ; in Thee 's all things we need : 4 There 's none thy Glory can set forth , yet thou dost condescend To be the Bridegroom of our Souls , our Joy , our God , our Friend . 5 Be thou to us above all things ; Chief of ten Thousand be ; Let those enamouring Lips of thine , endear our Souls to Thee : 6 O let thy Saints be ravished with Love begetting Love ; Fill'd with eternal Joys Divine , which flow down from above ! 7 O then with Angels sing the Praise of your most sacred Friend : The Glory of Christ Jesus raise , until your Days shall end . HYMN 57. God's Temple Plants . 25th Psalm Tune . 1 YE Sinners now come in , Christ doth invite you all ; Return , return , make Angels sing , Return for Christ doth call : 2 Lord , thou art Merciful , Most ready to forgive , And Pardon all that come to Thee , And do thy Son receive . 3 O leave your wicked Ways Before it be too Late ; For those that love , and live in Sin , God's Soul doth loathe and hate : 4 But like a Cedar Tree , Which Lebanon forth brings , The Just shall grow and flourish so As laden Palm-Tree springs . 5 God's Temple Plants shall thrive , In his blest Courts each one ; And still produce their fruitful juice , When they to Age are grown : 6 Still Fat and flourish shall , God's Justice to express ; Our Rock is he , most pure and free From all Vnrighteousness . 7 Then sing his Praises forth , Him Honour and Adore ; For you shall sing unto your King In Glory evermore . HYMN 58. Christ's Vine-yard . 1 THy Vine-yard , Lord , was purchased , though wild it once did ly , And Barren was as any Ground thou couldst on Earth espy ; 2 But thou much cost and pains hast shewn , that it might fruitful be . Thy Sun doth shine , and Rain doth fall on it continually . 3 All Praise therefore to God on High , how great is thy blest Care Of thy Own Church , and every Soul who truly are sincere . 5 We will the Praises of the Lord in sacred Hymns set forth ; And sing therefore with one accord , whilst we do live on Earth , HYMN 59. The Noble Vine . 1 THere is on Earth a Noble Vine , set in a Fruitful Place ; The root thereof is all Divine , and full of Precious Grace : The Lord by his right Hand did Plant this Vine , and Vine-yard too ; And shines upon each Gracious Saint , and waters it also . 3 Into this Vine-yard we are call'd , whilst others Idle stand ; Lord help us all to work therein , and yield to thy Command . 4 Thy care is great of thy own Church , thou watcheth it each day ; But fruitless Trees thou wilt pluck up , and throw them quite away . 5 But wilt prune such that fruitful be , we therefore thee adore , And in sweet Hymns we 'll sing to Thee , now and for Evermore . HYMN 60. Redeeming Love. 1 O That we could as Angels do aloud God's Praises sing , For Wonders of Redeeming Love , from whence Soul Peace doth spring . 2 Shall Man , who at the Gates of Hell did Pale and Speechless ly , Not find a Tongue , and time to Speak ? Stones against such will Cry 3 Then ye , th' Redeemed of the Lord , your thankful Voices raise ; Who Reconciled are to God ; sing your Redeemers Praise : 4 Sing and Triumph in boundless Grace , which thus hath Set you Free ; Exalt , with shouts , all who Believe , your God continually . HYMN 61. Spiritual Food . 1 OUr Souls O Lord , think thou upon , let us not them forget ; But cloathe them , O most holy One , and give them precious Meat : 2 Thou hast thought on our Souls , we know , when they in Blood did ly , For which we praise thy Holy Name , and will thee magnify . 3 How Good art thou , to us , O Lord , what plenteous Food have we ; Our Paths drop Fatness , therefore we 'll sing praises unto Thee . 4 Put us , O Lord in Remembrance the Needful thing to do ; That Satan may never prevail , nor work our Overthrow . HYMN 62. The Honour of Christ's Servants . 1 YE Servants of the Lord of Hosts who in his Vine-yard be ; Who wait on him , and do his work , Praise him continually : Your honour , O it is not small , if you accepted are ; And Servants be , then you are all both Sons , and Daughters fair . 3 Nay he Espoused hath you too , and in his Bosome will Lay you to all Eternity , your Souls with joy to fill . 4 O Then Sinners , yield now come in , Christ's Servants to become ; So shall you have all Crowns at last , and shine in his Kingdom . The Praises of this , Lord , let us with joyful Hearts sing forth ; or there is none like unto him in Heaven nor on Earth . HYMN 63. Christ the Saints Strength and Guide . O Lord we praise thee with our Souls , thou dost us Warning give Of the great Dangers we are in , and tell'st us how to Live. 'T is thou must give us Pow'r and Might , that we may Watchful be ; O give us Strength , that Day and Night we may sing Praise to Thee ! Our Steps direct , our Souls protect , and in the way of Peace Lead us , we pray ; then to th' last Day our Joy will never cease . Thou wilt not leave us , we do know , to Fight , or War , alone ; But wilt assist us evemore , until all Danger 's gone . Worthy art thou , therefore , O Lord , of Praise continually ; Let all that is in us give Thanks , and Praise Thee till we Die. HYMN 64. — But they said , There is no Hope . 1 LOrd , of thy Mercy we will sing , thy Mercy hath no bound ; They that have said , There is no Hope , thy Mercy sweet have found . 2 Sinners break forth , and in amaze , do you Rejoyce , and say , There 's Hope , that we may Mercy find , believe , and do not stay . 3 O Lord , thou dost not look that Men should Worthiness obtain : Or some inherent fitness get , much less be Born again , Before that they take hold on Thee , but presently Believe ; And on thy Promise lay fast hold , and Ghrist strait-way receive . 5 Glory to God , Glory to Christ , let Sinners say no more , There is no Hope ; let all Believe , and thy free Grace adore . HYMM 65. The Joy of Believers : Or , The Power of Christ's Intercession . 1 THy Intercession , holy Lord , doth yield us Joy and Peace . We therefore will with one accord , from Singing never cease : O thou exalted Priest of God , who hast thy Father's Ear ; All Glory and high Praise to Thee , who our sad shame didst bear . 3 Thy Blood was shed , and we are fed and nourished by Thee ; And by thy Intercession are preserv'd continually . We need not fear what doth draw near , because thy Pray'r is heard ; For thou , according to our Day , wilt Strength to us afford . Ye Saints Rejoyce , lift up your Voice , Christ is at God's right Hand ; Between God's Wrath and our poor Souls he evermore doth stand . HYMN 66. Christ's Green Pastures . Sung at the Administration of Baptism . 1 O Thou Beloved of my Soul , thou hast a People free From all baese Mixtures . cleansed Clean ; O tell me where they be ! 2 Thou hast thy Institutions , and Ordinances pure ; Thou hast thy Churches ; tell me when , and where I may be sure ! 3 * Thou hast Enclosures rich and fair , peculiar to thy Sheep , And dainty nourishing Pastures , where thou dost them always keep : 4 Thou in Communion fold's them up , in Winter keeps them dry ; Thou giv'st them shades from heat of Sun ; O tell us where they ly ! 5 O add more Sheep unto thy Fold , Lord bring them in to Thee ; That they thy Glory may behold , and Comforted all be : 5 Then shall they sing sweet Songs of Praise , and taste thy choicest Love ; And ravish'd be too all their days , with Comforts from above 7 In height of Sion , Holy One , when shall we sweetly sing ; Arise , O mighty Prince of Love , our Joy and Heav'nly King ! 8 Bring in poor Sinners far and nigh ; O fill thy House , O Lord , And we will Praise Thee evermore , with Joy , and one Accord . HYMN 67. The Fulness of Christ . 1 'T Is thy high Praise , O holy One , that we will ever raise , 'T is Jesus we must Magnify , and live to all our Days : 2 Thou art our Life , our Hope , and Stay , our Sun that gives us Light ; Thou art our Prophet , Priest , and King , Praise is thy due and right . 3 Lord , thou th' brightness of th' Father art , the God-head dwells in Thee , And of thy fulness dost impart to such , O Lord , as we . 4 Worthy art thou , all Praise to have , who for our Souls was slain : Thou art Exalted , and shall too , O Lord , for ever Reign . 5 Vnto the Father and the Son , and Holy-Ghost , therefore , Be Glory , Honour , and Renown , Now and for Evermore . HYMN 68. To Praise God becomes the Vpright . 1 COme let us sing most Joyfully to God of saving Might , To raise the Praise of the most High , becomes all the Upright . 2 'T is he that justifies all those who justified be : But Woe to them who do oppose his Grace , his Grace so free ! 3 Lord not to us , not unto us , but to thy Glorious Name , Let all the Glory be ascrib'd , the Honour and the Fame . 4 Our works alass imperfect are , to Jesus we must fly , His Righteousness , and his alone is comely in thine Eye . 5 'T is Faith whereby we do receive free Pardon of our Sin ; 'T is he alone who doth Revive that Glorious work within : 6 But Faith , which doth us Justify , most Precious Fruit doth bear , True Faith , O Lord , doth Purify the Heart , if it be there . 7 Ye Righteous sing unto the Lord , his Praise do you set forth And let all People look to him , to the ends of the Earth . HYMN 69. The Ax lifted up : Or , Wrath Pursuing the Sinner . 1 O Lord , thou Just and Holy One , wee the Admire do , That Fruitless Trees are not cut down ; this doth thy Mercy show : 2 Thy Ax is up , O let us fear , for thou most Righteous art , The natural branches did'st not spare ; therefore with trembling Heart 3 Let sinners now to Jesus fly , that grafted they may be In him , by Faith , most speedily ; no other way can we 4 Find out , for to escape thy Wrath ; and blessed be thy Name , That ever Jesus , out of Love , to Save us , hither came . 5 O let us all good Trees be found , and fruitful also be ; Make thou our Hearts Sincere and Sound , and we 'll rejoyce in Thee ; 6 And sing thy Praise , O Lord , most High , for we have Blessings store ; Help us dear God , our Wants supply , and we 'll sing Evermore . HYMN 70. Hallelujah : Or , A Hymn of Praise on approaehing Glory . 1 REjoyce ye gracious Ones , For God hath heard your Moans , And soon will ease you of your Groans , Sing then Hallelujah . 2 Your Sins are pardon'd all , Whether they 're great or small ; And you from God shall never Fall , Ttherefore Hallelujah . 3 To free you from your fear The mighty God is near , To Save you quickly he 'll appear , Therefore Hallelujah . 4 In God you interest have , O therefore to him cleave ; For he his Saints will never leave , Therefore Hallelujah . 5 To comfort great and small , Babel shall quickly fall ; And Christ shall Rule and Reign o'er all , Therefore Hallelujah . HYMN 57. Treasure in Earthen Vessels : Or , All Glory to God. 1 O Praise the Lord , and look to him , sing Praise unto his Name ; O all ye Saints of Heaven and Earth set forth his glorious Fame : 2 For sending his bless'd Word to us , and Ministers to raise , To Preach the Gospel of his Son ; sing forth his glorious Praise ! 3 We have thy Treasure Holy one , in Earthen Vessels , so That all the Glory might be known from thy own self to flow : 4 To thee of right , O Lamb of God , all Honour doth belong ; Wisdom , and Glory , Riches and strength and every Praising Song . 5 Most Holy , holy , holy , Lord ; Almighty is thy Name , Which was before all Time and is and shall be still the same ; 6 Come ye Redeemed of the Lord , your thankful Voices raise ; Can you be Dumb , whilst Angels sing our great Redeemers Praise ! 7 Come let us joyn with Angels then , Glory to God on High , Peace upon Earth , good Will to Men , thus sing Eternally . HYMN 54. Grace abounding : Or , A Call to come to Christ . 1 HArk sinners , hark , the Trumpet sounds A Call ; it is to you To come to Christ ; tho sin abounds , Gods Grace doth overflow . 2 Rebels ! ( saith God ) lay down your Arms , and make your Peace with Me ; O quickly uow , come in to Day , you shall Forgiven be ! 3 With thee , O Lord , there 's Mercy found , therefore we will Rejoyce ; God's grace , in Christ , it doth abound , sinners lift up your voice , 4 Let Pray'rs and Tears flow out amain , be overcome with Love ; And never cease until you see your hearts to God do move . 5 O quickly now , agree with him , whom you offended have ; O Saints praise him , and Sinners know 't is Christ alone can Save 6 Your souls from Wrath , O Look to him ! so may you sing likewise So you shall have true Peace and be free from all Enemies . HYMN 73. Hell in a Rage : Sung at the Administration of Baptism . 1 LIft up your voice , sing and rejoyce , where are your melting tears ; Do Sinners turn , and to Christ run , this fills Satan with Fears ; 2 This makes Hell sad , and Heaven glad , the Cherubs claps their wings ; There 's joy above to see what Love is in the King of Kings . 3 To such as we that Chosen be , and called by his Grace ; Who Nat'rally in filth did ly , condemn'd with Adam ' s Race , 4 But now made near and sav'd from fear , being rais'd up on high ; Wash'd in Christ's Blood , enjoying Good ; sing Praise continually . 5 Lord let these know , and away go assured of thy Love : And live each Day that all may say , they Born are from above : 6 That we may see continually , cause to rejoyce in them , Who being Sincere , may each appear with Christ , Amen , Amen . HYMN 74. Jacob's Ladder , a Type of Christ . 1 BEhold , and Wonder now , in a most sacred Song ; O let 's Exalt the Name of Christ , to him doth Praise belong . 2 A Wonder sure it was , and that in every part ; Eor while he lay i th' Virgins Womb he lay in her own Heart . 3 That Son the Mother bore , the Mother did Create ; Both perfect God , and perfect Man , a Wonder to Relate . 4 Lord Christ , thou art the Priest , and yet the Sacrifice : The Altar too art thou likewise , and Gift that Sanctifies . 5 Thou God-Man , King , and Priest , Almighty art yet Meek ; Thou art most Just yet Merciful , the guilty cam'st to seek . 6 Thou never any fail'd , that sought thee in their need ; Thou never quencht the smoking Flax , nor broke the bruised Reed . 7 Thy Life a wonder was ; but here 's a wonder more , That thou that didst all Kingdoms make , shouldst make thy self so Poor . 8 And wonderful it is , [ that we this thing do see , ] That thou , who art all Life and Love , yet few , alass ! Love Thee . HYMN 75. The Wonder of Pardoning Grace . 1 COme stand and wonder every one , the way that God hath found To Pardon us , it is such Grace , that strongly doth abound . 2 O let us of thy goodness sing , thy goodness let 's adore ; And with thy Grace exalt our King , and Saviour , evermore . 3 No Pardon , Lord , without thy Blood , for us , be poured out ; By thy Atonement , Lord , thou hast our Pardon brought about : 4 Our Surety for us did Die , O blessed be thy Name ! Let Saints Praise Thee with one accord , yea , highest Praise proclaim . 5 Sinners , your Pardon ready is , O fall at Jesus's feet ; Believe on him , and you shall have his Pardoning Mercy sweet ! 6 O let us say , O Lord , Who is it that 's like unto Thee ? Who Pardon 's all our horrid Sins , yea , all Iniquity . HYMN 76. — I will put a new Spirit within you : Or , The Vnwearied Saint . 1 O Blessed Lord , what hast thou done ? what kind of Spirit 's this , That makes thy Saints with joy to run , and thy sweet Lips to Kiss ? 2 How heavy and how dull are they , ( how dead and carnal too ; ) Who in the Old Nature do abide , they nothing freely do . 3 Thy Saints are fired with thy Love , they in thy ways rejoyce ; And upwards they to thee do move , and sing with cheerful Voice . 4 Thy acceptation , Lord , of us , thy Love and Favour kind , Is Wages now enough for us ; this Blessing let us find . 5 And we will Praise thy Holy Name , and sing continually ; And of thy Ways ne'er weary be , until we come to Die. HYMN 77. God's Court , or , Glory near . 1 O All ye Nations on the Earth , praise ye the Lord always ; And all the People every where , set forth his glorious Praise . 2 For great his Goodness is to us , his Truth it does endure ; Wherefore Praise ye the Lord our God , praise him ye Saints for e'vr. 3 Ye who attend God's holy Courts , and in his House do dwell . Sing forth his Praise ev'n all your days , bless him with Israel . 4 You 'll quickly hear the Lord doth reign , look up , and ready be ; Sion's in Travail , and ye shall her blest Deliverance see . HYMN 78. God Pardons , Guides , and Leads . 1 SIng Praise ye Saints , ye pardon'd Ones your Debts forgiven are , For Christ hath Paid all you did Owe , sing Praise for evermore . 2 O Sinners fly with speed to Christ , God's Wrath in him is o'er , Take hold of him and you shall sing sweet Praise for evermore . 3 And let the Saints rejoyce in God , who cancels all their Score : Who heals all our Infirmities , and doth our Souls restore . 4 'T is he that leads , 't is he that guides , and gives us Rest and Peace ; O sing Christ's Praise , you pardon'd Ones , your joy shall never cease ! HYMN 79. A Call to Young-Men . 1 CHrist's Trumpet sounds yet once again , to bring poor sinners in ; 'T is Voluntiers he would obtain , to fight against their Sin. 2 And faithful Laborours he likewise , is come to seek and call : Young Men , will you not now arise and enter's Vine-yard all . 3 Christ worthy is , his Service too , will raise you very high ; His Wages is a Crown of Life , his Servants never Die. 4 O then desert and come away , you serve a cruel Foe ; Desert his service now this Day , and unto JESUS go ! 5 When any come , the Angels sing , it causes joy above ; All such who come may also sing , for they enjoy his Love. HYMN 80. Vnity of Saints . 1 UNite our hearts unto thy self , O Lord , we do thee pray , So will we sing thy Praises forth , and walk with joy each day . 2 Thy Saints above united be , they sing with one accord ; O let us with one Heart and Voice sing to the living Lord ! 3 Singing together clearly shews , thy People should one be ; For Vnion 's a most lovely thing , unite us all to Thee ! 4 And in thy Truth and bonds of Love , let us all live together In Vnity , so will we sing thy Praises , now and ever . HYMN 81. Infinite Mercy shining . 25th Psalm Tune . 1 T Is of thy Mercy , Lord , Of Goodness and of Love. That we will sing and magnify , which shines from thee above . 2 We may , Lord , tell the Stars , And Sands on the Sea-shore ; As we account thy Mercies can , In number they are more . 3 In Christ it is alone , The Fountain's opened , From whence thy Love and Goodness flows , And all things we do need : 4 Let sinners then believe , And know assuredly , Thou wilt forgive and pardon all , Their great Iniquity . 5 And let thy Saints rejoyce , And sing with joy of Heart ; For they shall one Day be with Thee , And never more Depart . HYMN 82. The joy of Repenting Tears . 1 THy ways , O Lord , most pleasant be , and all thy Paths are Peace ; The joys of all that cleave to Thee , shall never , never , cease . 2 What are all sinful Pleasures here , which are sinners delight ? Will they not hateful all appear when sin is in their sight ? 3 More joy is there in leaving it , and in Repenting Tears ; Then they do find who it commit , who filled are with fears . 4 O Young-Men , Young-Men , will you then Christ's gracious Call Obey ? Now hear his Voice , I say again , no longer do delay ! 5 All Praise to God , thus let us say and sing continually ; Who says to sinners , Hear and Live : Believe and do not Die. HYMN 83. The Saints Holy Triumph in Christ. 1 COme le ts Triumph in the dear Lamb , our Lord , who once did Die ; We that believe in Jesus , shall have everlasting joy . 2 Come Law of God , what hast thou now of Saints for to demand ? Thy Curses all did meet in Christ , who did our Surety stand ? 3 Come Justice , where is now thy Charge ? what hast thou now to shew ? We do to thee present the Blood that from Christ's sides did flow : O blessed Wisdom infinite , 't is thou hast done the thing ; Justice and Mercy now are join'd , by our most blessed King ! 5 But woe to such who slight this Grace , Salvation to neglect ; God's Attributes with angry face will them at last reject : 6 But Saints shall Hallelujahs sing , because they are set free ; Their Crowns they throw , Lord , at thy feet , and will give Praise to Thee . HYMN 84. Christ a Believers All : To be Sung at the Lord's-Supper . 1 NOw unto Jesus Christ let 's sing , before him let us fall ; He that did our Salvation bring , ev'n he is All in All. 2 Thou art , bless'd One , the Lord of Lords , thou art the King of Kings , Thou art the Sun of Righteousness , with Healing in thy Wings . 3 Thou art our Meat , thou art our Drink , our Physick and our Health , Our Light , our Strength , our Joy and Crown , our Glory , and our Wealth : 4 To Thee let us give all the Praise , thy Glory not divide , For God did thee to Glory raise , to pull down all Mans Pride . 5 Salvation is in Thee alone , which is a thing not small : Pardon and Peace , and Life 's in Thee , O thou art All in All ! 6 What is there more , what can we say , but in the great'st amaze , Even stand and think , and evermore sing forth thy Glorious Praise ? HYMN 85. Go thy ways forth by the Footsteps of the Flock . 25th Psalm Tune . 1 O Thou my fairest One ! Thus my dear Lord doth speak , If thou wouldst know what thou must do , And with my Saints partake ; 2 Go up to yonder Mount , Thence look , and thou shalt ' spy , Clear as the Sun , what must be done , Presented to thine Eye ? 3 Seest thou that Folded Flock , Whose Heart the Spirit tyes ; Whom Gospel-Order calls into Distinct Societies ? 4 Seest thou the Pastures where They do together Feed ; The Shepheard stands with both his Hands To give them all they Need ? 5 Their Magna-Charta is My Word ; that is thy Guide ; O follow them that follow Me , And thy Foot ne'er shall slide ! 6 Thither I 'll go , and join , There will I Feast and Feed ; There will I sing my Shepheard's Praise , Who doth supply my Need ! HYMN 86. — My beloved is mine . Sung at the Receiving of the Lord's-Supper . 1 O Blessed Day when we can say , Lord Jesus thou art mine ! O Blessed Day when we can say , Lord Jesus I am thine ! 2 Christ he is ours by Deed of Gift , and that 's a Title good ; And Saints are his by Purchase Right , he Bought them with his Blood. 3 Say then , I 'll have no Love but he , I like my Choice so well ; And for his Spouse he will have Me , together let us Dwell . 4 He feeds among the Lillies White , there he doth most frequent ; Amongst his Saints is his delight , to smell their fragrant Scent . 5 Their Graces are his sweet Repast , their Prayers and Praises are A Banquet to him , and their Faith , is his delicious Fare . 6 O Let but Me and this Church be , a garden of delight ; To thee Lord , and with one accord , we 'll Praise thee Day and Night . HYMN 87. A Hymn of Praise for the New-birth . 1 YOu that are born again rejoyce , and sing God's Praises forth ; With one accord lift up your Voice , who experience the new Birth : 2 And you that are not yet renew'd , have cause to sing also ; Because God doth afford the means , through which this Grace doth flow . 3 But none sweet Music truly make , in God's most holy Ear , But such who do thy Grace partake , and truly changed are . 4 O Tremble then , and take good Heed , rejoyce with holy Dread ; Lord whilst we live let 's sing thy Praise , and do it as we read ! 5 Ev'n sing with Grace in all our Hearts , and with thy Spirit too , Do 〈◊〉 inrich our inward parts , that we thy Praise may shew . HYMN 88. A Hymn on Preparation for Ordinances . 1 'T Is thou , O God , that must prepare our Hearts , we therefore cry , Cleanse us from every Sin and Spot ; O purge Iniquity ! 2 That we may hear and sing to Thee ; so as with thee to meet ; And find thy Word and Ordinance to us exceeding sweet . 3 That so we may in thee rejoyce , and thy great Name adore ; And filled be with inward Peace , and Praise thee evermore . 4 With Faith and Holy Diligence , let us attend thy Word ; That cause we may have still to sing unto our blessed Lord. HYMN 66. Saints happy at Death . Sung at the Funeral of Mr. JOHN LOYNS , June the 26th . 1692. Who ( to the great Grief of his Godly Friends ) was accidentally Drowned in the River of Thames . 1 THe Length of all our Life and Age , O Lord , is in thy hand ; And we must go when thou dost call , and yield to thy Command . 2 Our days are few , and pass away , like as a shadow flys ; Let 's ready be , O Lord we pray , and shun all Vanities . 3 When we go out of our own Doors , none knows what may befall , Or come on us , e'er we return ; Life's uncertain to all . 4 O call to Mind , remember then , our Time consumeth fast ; Why hast thou made the Sons of Men , as things in vain to waste ? 5 What Man is he that Liveth here , and Death shall never see ? Or , from the hand of the dark Grave , can , Lord , deliver'd be ? 6 But blest are they , who die in Christ , their Death to them is Gain , Their Souls do go to Paradice ; the Wicked go to Pain . 7 Praised be God for Jesus Christ , who gives such Victory Unto thy Saints , o'er Sin and Death ; sing Praise continually . 8 The Godly ly in a sweet Sleep , they sleep in Jesus do ; And no more Pain , nor Sorrow shall for ever undergo . HYMN 90. Saints the Salt of the Earth . 1 IF Saints , O Lord , do Season all amongst whom they do Live , Salt all with Grace , both Great and Small they may Sweet Relish give ; 2 And blessed be thy glorious Name , in England Salt is found ; Some Savoury Souls who do Proclaim thy Grace , which doth abound . 3 But O the want of Salt , O Lord , how few are Salted well ; How few are like to Salt indeed , Salt thou thy Israel ! 4 Now sing ye Saints who are this Salt , and let all Season'd be With your most Holy Gracious Lives ; great need of it we see . 5 The Earth will else Corrupt and Stink O Salt it well therefore , And Live to him that Salted you , and sing for evermore . HYMN 91. He is altogether Lovely . 25th Psalm Tune . 1 THe gracious Words that drop From Christ's sweet Mouth so free , Are sweeter than the sweetest Myrrh , To all that do Love Thee . 2 In short , This is the Man , He 's altogether Love ; Yea , altogether Lovely's he To whom my Soul doth move ! 3 You Daughters this is he , This my Beloved is ? No Tongue can tell , no Language can Express that Love of his ! 4 The Drops that fill the Seas , Go , count them every one ? Then join the number , if you please , Of Stars till there is none ? 5 To these , the Sands , the Hairs , And all things else in sight ; Hyperbolize Immensity , And run to Infinite ? 6 This my Beloved is , He is the total sum Of all Perfections , and the Bliss Of all that to him come . 7 Then sing his Praise , and say , Thou dost excell all Men ; Thou fairer art than ten Thousand ; Hallelujah . Amen . HYMN 92. The Rose of Sharon . 1 SHaron the Garden of the World , the Pride of Palestine ; Whose Natural soyl more Glory bore than Solomon could resign ; 2 Could ne'er produce so sweet a Rose as I will be to Thee . So fair a Lilly never grew , Sharon must stoop to Me. 3 O Blessed Jesus , dost thou say , who 'll have a Rose so sweet ! Who will refuse our Sharons Rose , that knows its fragrant scent ? 4 Upon the Cross thou was Distill'd , we taste in Distillation , The sweetness of the absent Rose , by Faith and Acceptation . 5 Thou art a Rose , my Soul's repose , O let me never be , My Dearest Lord , a Thorn to thee , who art so sweet to me . 6 Thou art the Lilly of the Vale , a matchless Purity . And I will sing thy Praise since thou dost in my Bosom ly . HYMN 93. Cant. 5. 12. — His Eyes are like the Eyes of Doves . 1 I 'Ll tell you farther , that if such A Person you shall see , Whose Eyes like Doves are wash't with Milk and Water this is he ? 2 He hath a killing Eye , 't will Pierce through Adamantine Ears ; And wound a Rock but with a look , and melt it into Tears . 3 Eyes that are clear and fitly set , that can see all things past , And all things present and to come , as long as Time shall last : 4 Whose Eyes are Pure , Holy and Chast , never defil'd with Sin ; That never was in the least Promp't to take foul Objects in . If such a One you meet , whose Eyes like Flames , and Lamps of Fire Strikes Dead , and yet gives Life thereby , t is he that I desire ? 6 This is the Man I seek , and praise , All-seeing , and All-Eye : Tell him , if such a one you meet , 't is for his Love , I Die ! HYMN 44. Desert Places rejoyce : Or , Babel's downfall ; the Snare broken and we are Escaped . 1 LEt England , and God's Sion now rejoyce and sing Christ's Praise , On whom the Gospel Sun doth shine , and send it 's glorious Rays . 2 Sing to the Lord , sing a new Song , praise him all ends of th' Earth . O let this Isle of the great Sea , his Glory great fet forth . 3 Let th' Wilderness and Desert place , lift up to God their Voice ; And all that hear of thy great Acts , in thee always rejoyce . 4 Lord , we thy Glory will declare , and Praise Thee in this Land , For still to us thou art a Friend , and up for us doth stand . 5 Blessed are they who so do Hear , that for the time to come They are prepar'd , and ready be , before their dismal Doom : 6 God quickly will awake and rise ; ye Saints rejoyce therefore ; Great Babel and all Enemies , shall e'er long be no more . 7 In vain are all their Hellish Plots , thy Name , O Lord , we Praise ; Our King yet Lives ; we Saved are , Iet's Praise Thee all our Days . HYMN 95. Beautiful on the Mountains : Or , A Ransome found . 1 HOw beautiful upon the Mount , are they that Peace proclaim , That unto Rebels offer Grace , in their great Masters Name . 2 That unto Captives do declare glad Tidings ; and do tell To Sinners , there 's a Ransom found , to save their Souls from Hell. 3 Who say to Saints , who interest have in Thee , their dearest Lord , Thou wilt them all for ever Save , such Grace thou dost afford : 4 Mount Sinai's fiery Law can't break a Heart that 's like a stone ; The Creature 's Arrows at the Walls of Brass , in vain are thrown . 5 'T is only Pardon that doth melt , and Love doth sinners draw : We therefore , Lord , will sing thy Praise ; grace do's exceed the Law. 6 Those who are , Lord , united to thy self , in Faith and Love , May sing thy Praise on Earth , for they shall also sing above . HYMM 96. A Hymn out of the Psalms , On the Resurrection and Joys at God's right Hand . 25th . Psalm Tune . 1 WHen I awake , O Lord , I shall behold thy Face In righteousness , be like to Thee , Ev'n filled with thy grace . 2 Full joys , Lord are with Thee , Yea , in thy Presence store , And at thy Right-hand also are Pleasures for evermore . 3 Ye Angels great in pow'r , Praise ye , and bless the Lord ; Which to Obey , and do his Will , immediately accord . 4 Yea , all in every place , Praise ye his holy Name ; My Heart , my Tongue , and all my Soul , For ever do the same . 5 O praise Jehovah all Ye Nations far and nigh ; For great his Truth and Kindness is , Praise him continually . HYMN 97. An Hymn containing some Select Verse out of the Book of Psalms . 1 SIng Praises to our God , sing Praise ; sing Praises to our King ; Praise to the King of all the Earth , with understanding sing . 2 O Praise the Lord , praise him , praise him , praise him with one accord ; Praise him , praise him , all ye that be the Servants of the Lord 3 My Soul give laud unto the Lord , my Spirit do the same ; And all the powers of my Soul , praise ye his holy Name . 4 For he it is that doth forgive all thine Iniquities ; 'T is he that heals thy sad Disease , yea , all Infirmities . 5 Come let us bow and praise the Lord , before him let us fall ; And kneel to him , and him adore , for he hath made us all . 6 He is the Lord , he is our God , for us he doth provide : We are his Flock , he doth us Feed , his Sheep , he doth us Guide . 7 I will give thanks unto the Lord , because he hath heard me ; And is become most graciously a Saviour unto me . HYMN 98. A Hymn on the answer of Prayers , out of the Psalms . 1 TO render thanks unto the Lord ; how great a cause have I ; My Voice , my Pray'r , and my Complaint ; he heard most readily . 2 Thou art my Strength , thou art my stay , O Lord , I sing to Thee : Thou art my Fort , my Fence and Aid , a loving God to me . 3 What thing is there that I can wish , but Thee , in Heav'n above ; And in the Earth , there is , Lord , none like Thee , that I can Love. 4 For why , the Well of Life so pure , doth ever flow from Thee ; And in thy Light we are full sure , thy lasting Light to see . 5 My Heart would faint but that in me my Faith is fixed fast ; Thy goodness in the Earth I see , which doth for ever last . 6 For this God is our God , and he will ever so abide ; He is our God , and he will be to Death , our sure Guide . HYMN 99. Another out of the Psalms . 25th Psalm Tune . 1 THe Lord is my Defence , My Joy , my Mirth , my Song ; He is become my Saviour , and My Strength , and Refuge strong : 2 Thou art my God , and I Will render Thanks to Thee : Thou art my God , and I will Praise Thy Mercy towards me . 3 O come let 's to the Lord , Sing forth with joyful Voice ; To th' Rock of our Salvation , : Le ts make a joyful noise 4 Let us with holy Songs , Approach his Presence now ; And sing Sweet Psalms Triumphantly , Before him let us bow . 5 For he will quickly come And Judge the Earth will he , Yea all the world 't is he will judg , In truth and equity . 6 O give thanks to the Lord , For Gracious is he Because thy mercy , does endure For ever we 'll Praise thee . HYMN 100. A Sacred Hymn on Sanctification . 1 THe Fountain of true Holiness Jehovah is most high ; His Name it is that we will bless and Praise continually . 2 Thou perfect art , in Holiness , thy Glory let us see , O shine upon us more or less , and make us all like thee , 3 Amongst the Fruitful Lillies thou dost love Lord Christ to feed , O let my Soul a Lilly be , no more a stinking Weed . 4 Until the Glorious Morn shall break , and shadows flee away , O let the Glorious Lord be mine , and I ne'er from him stray ! 5 O perfect , Lord , thy handy-work , begun upon my Heart ; Make up thy Jewels ; unto me , thy Image , Lord , impart ! 6 Turn , my Beloved , to my Soul , be like a pleasant Roe ; And I will sing thy Praises forth , whilst in thy Paths I go . 7 A glorious Day is coming on , when all shall sing thy Praise ; 'T is Holiness thou wilt Perfect , in those longed for Dayes . The End of the first Century . Notes, typically marginal, from the original text Notes for div A47612-e12860 * Au. Mr. M. Mr. D. Psal . 103 21. Psa . 117. 1 , 2. Psal . 47. 6. Psal . 135. 1. Psal . 103. 1. 2. Psal . 95 6. Psal . 118. 21. Psal . 28 6. Psal . 59. 17. Psal . 73. 25. Psal , 36. 9. Psal . 25. 13. Psal . 48. 13 Psal . 118. 13. 14. Psal 95. 1 Psal 96. 13 ver . 29 
A47535	----	Gold refin'd, or, Baptism in its primitive purity proving baptism in water an holy institution of Jesus Christ ... : wherein it is clearly evinced that baptism ... is immersion, or dipping the whole body, &c : also that believers are only the true subjects (and not infants) of that holy sacrament : likewise Mr. Smythies arguments for infant-baptism in his late book entitled, The non-communicant ... fully answered / by Benj. Keach ... Keach, Benjamin, 1640-1704. 1689 Approx. 366 KB of XML-encoded text transcribed from 136 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47535 Wing K68 ESTC R17190 13155070 ocm 13155070 98169 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Smythies, William, d. 1715. -- Unworthy non-communicant. Baptism -- Early works to 1800. Infant baptism -- Early works to 1800. 2005-04 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-06 Jonathan Blaney Sampled and proofread 2005-06 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion GOLD REFIN'D ; OR , Baptism in its Primitive Purity . Proving Baptism in Water an Holy Institution of Jesus Christ , and to continue in the Church to the End of the World. WHEREIN It is clearly evinced , That Baptizo , or Baptism , is not Aspersion or Sprinkling , or pouring a little Water upon the Face , or any other part of the Body : But that it is Immersion , or dipping the whole Body , &c. Also that Believers are only the true Subjects ( and not Infants ) of that holy Sacrament . Likewise Mr. Smythies Arguments for Infant-Baptism in his late Book , entitled , The Non-Communicant , ( and all other Objections ) fully answered . By BENJ. KEACH , Author of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Key to open Scripture-Metaphors . Isa. 1. 22. Thy Silver is become Dross . London , Printed for the Author , and are to be sold by Nathaniel Crouch , at the sign of the Bell in the Poultry . 1689. THE EPISTLE To all that love our Lord Jesus Christ in Sincerity . IT may possibly be a little wondred at , that I should write at this time any thing upon this Subject , which may seem to revive the Controversie , of which little has been written of late Years ; it may therefore seem necessary I should speak something by way of Apology for my self . First of all , I must tell you , that this Treatise was wrote the last Summer , altho it had no Birth till now , and many know what Provocations I had about that time to write in behalf of our Practice in respect of Baptism : having heard how a worthy Minister ( whom I respect and honour ) who liveth not far off from me , had publickly preach'd up the baptizing of little Babes , bearing very hard upon those of our Perswasion ; and could I have had a friendly Conference with him , 't is like this had not seen the Sun. Besides , we were challeng'd to dispute the Point with some Ministers of the Church of England much about the same time , not far from London : But tho they had rendred us as odious as they well could ( and as if we had nothing to say for our Practice , viz. for baptizing Men and Women ) yet when all came to all , none of them would appear to defend what they had spoken , which caused some to conclude it did behove me , or some other to write something about it . Moreover , a godly Friend ( of some Eminency in London ) sent for me to his House ( who , tho a Baptist , yet walks with our Brethren called Independents ) and desired me that I would be pleased to write a Sheet or two upon Baptism , chiefly to shew what it was , sith he perceived many good People were mistaken therein , and did , as he conceived , take that to be Baptism , or Baptizing , which was not the thing , he having examined what the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptizo did signify , and found by Lexicons , and by conferring with Scholars , it did not signify Aspersion , Sprinkling , nor pouring , nor any other Washing than Immersion , or total dipping of the Body in Water ; and therefore did conclude it necessary this thing should be further opened , and would have me to conser with one able Person who well understood the Greek Tongue about it , which I was willing to do : Nay , and besides all this , when we wrote our Key to open Scripture-Metaphors , we promised the Reader we would write something concerning this very matter , as you may see if you read Pag. 38. Part 2. which , though it be above six Years ago , we never performed till now . All these things considered together , with that great Impulse of Spirit I found to do it , I thought I had a sufficient Call to undertake the Work , altho I know it has been more effectually managed by far abler Pens some Years since , yet I conclude ( with others ) a short Tract of a small Price might come into more Hands than bigger Volumes would do . Moreover I must confess , I have not a little wondred to see so many Eminent Fathers , and famous Divines , both Ancient and Modern , speaking so clearly as to the literal , proper and genuine Signification of the word Baptizo , and yet finding so many wise and learned Men of late so strangely contradicting themselves by their own Practice . I am sure if Prejudice and Partiality were laid aside , and Men would deal faithfully with their own Consciences , they must confess our Practice of Immersion ( or dipping Believers in Water in the Name of the Father , &c. ) must of necessity be congruous both with the literal and spiritual Signification of the word Baptism , and Practice of the Apostles and Primitive Church ; and so it will be found one day , and that they have no just cause given them to reproach or charge us as they do : who laying the Foundation of their own House false , or not according to the Patern ; and not contented so to do neither , but vilifie and reproach them who build exactly according to the Direction of the Master-Builder : We marvel how they can satisfy themselves to keep up that Practice of theirs of Rantism , since there is nothing to be said in the Defence of it from God's Word ; and if once it was laid aside ( with the wrong Subject ) as an unwarrantable Rite , and they would cleave to the Primitive Institution and Practice , what a glorious Reformation in point of Church-Constitution and Discipline would there be ! and what a sweet Harmony and Vnion would follow amongst us ! for there has been no one thing that hath caused like Contention in the Church for many Years , as this of Infants-sprinkling hath . If our Brethren would but lay this seriously to Heart , I can't but think it would put them to a stand or pause about it . It had need lie clear in the Word of God , since so great a stress as the Foundation of their Church in such an eminent manner ( in respect of its Constitution ) is laid upon it , and it being that main thing that obstructs and hinders that blessed Vnion and Fellowship amongst so many good Christians as it doth , who hardly in any other things differ at all in any Article of Faith or Practice . And whereas our Brethren seem to fly for Refuge to that indirect and remote Signification of the word Baptizo of washing , yet how apparent is it , that it means no other Wa●●● but such as is by dipping , swilling , or total wet●●●● that thing , Part , Member , or Person all over ●it . Water , that is said to be baptized ; for tho all dipping or baptizing may be called a washing , yet all washing is not dipping , &c. In a proper sense the word Baptize , Wilson in his Dictionary saith , is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tingo , to dip , or plunge into the Water , and signifieth primarily such a kind of washing as is used in Bucks where Linnen is plunged and dipt , &c. But how evident it is , that sprinkling , or pouring is no such washing , viz. baptizing . Ainsworth upon Lev. 15. 5. says , to baptize , or wash his Flesh , as is expressed ver . 13 , 16. meaneth his whole Body ; likewise ( saith a great Author ) the Hebrews affirm in every place , where it is said in the Law of bathing the Flesh , and washing the Cloaths of the Unclean , it is not meant but of baptizing the whole Body , &c. but if the Greek word would bear sprinkling or pouring , yet that will not justify Men thus to baptize , because not according to the Vsage of the Primitive Church ; nor doth it answer or reach the Signification of this Ordinance , which is the Death , Burial , and Resurrection of Jesus Christ , together with our Death to Sin , and rising with him to walk in newness of Life ; to represent which great Mystery , it was ordained , as you will find if you read this Treatise . I have been the larger upon this , because if Baptism is nothing less , nor more , nor any other Act than Immersion , or total dipping the whole Body , &c. than abundance of godly Christians must seek after true Baptism ; neither can Infants , it appears from hence , be the Subjects of it , sith their tender Bodies can't bear it in these cold Climates , without palpable danger of their Lives , as our Opposites confess , and formerly , by woful Experience , found to be so . Jesus Christ never appointed an ●●●●nance to destroy the Lives of any of his Creatures . ●ut why will not our Brethren keep to the great Insti●ution , and exact Rule of the Primitive Church ? Must we content our selves with that Light which the Church had in respect of this and other Gospel-Truths at the beginning of the Reformation , — since God hath brought forth greater ( to the praise of his own rich Grace ) in our Days ? And why should a Tradition of the Antichristian State , be so zealously defended ? The Church will never certainly appear in its Primitive Glory , till this Rubbish be remov'd ; which is nothing less than to take a Stone of Babylon , and lay it in Sion for a Foundation . Besides , it doth not a little reflect upon the Honour of the Lord Jesus , thus to derogate from his holy Law , who is appointed Heir of both Worlds ; who hath settled in his Church that Religion , and every Ordinance thereof , which must remain unalterable to the end of Time , or Consummation of all things . He ( as our Annotators well say ) is the Builder of God's House , propagating a holy ( not a fleshly ) Seed for himself ; and hath appointed , and fixed on the Matter and Form thereof , as seemed good in his own sight , who is the brightness of the Father's Glory , and express Image of his Person , &c. And what an account our Brethren or others will be able to give to him , for presuming to do any thing contrary to the Apostolical Constitution , when he comes to judg the Quick and the Dead , I know not . As touching that great Argument for Infant-Baptism , taken from the Covenant made with Abraham , tho something is here said in Answer , and enough hath been said by others formerly , yet I must acquaint the Reader , there is a most excellent Treatise prepared , written by a very worthy and judicious Person ( and ready for a timely Birth ) wherein that grand Objection , and all ●thers are answered ( beyond what any I think have ●itherto do●● . ) But if we should grant all they say of Abraham's Fleshly Seed , and Foe●● Holiness , yet that will not prove Children to have a Right to Baptism , because Baptism ( as well as Circumcision was ) is a meer positive Law , and wholly depends on the Will and Pleasure of the Law-giver : which is in this Treatise opened and asserted again and again , and not without good Reason . But lest I should keep the Reader too loong at the Door , I shall conclude this Epistle with my hearty Prayers , that God would be pleased in Mercy to open our Brethrens Eyes , or ours , wherein either they or we lie short as touching any part of God's Will , and let us strive to live in Love and Concord together , wherein we do , or can agree . 'T is Truth I contend for , and that Truth which was once delivered to the Saints , and shall , I hope , whilst I am in the Body , who now ( as well as formerly ) subscribe my self thy Servant for Jesus sake , Aug. 6. 1688. Benj. Keach . Advertisement . IF any desire to be furnished that excellent Book , written some times since by Mr. William Kiffin , proving no unbaptized Person ought to be admitted to the Lord's Table ; may have them at Mr. Nath. Crouch's , at the sign of the Bell in the Poultry , or at the Authors House in Southwark : Gold Refin'd ; or ; Baptism in its Primitive Purity . CHAP. I. Wherein the Baptism of Water is proved to be that intended in the Commission , and so a standing Ordinance till the End of the World. I Having for many Years last past observed with what strength of Argument some worthy Christians have laboured to defend the Sacred Ordinance of Baptism ; and how they have endeavoured to refine it from all Human Mixtures , to the great Satisfaction and Establishment of many Persons in the Land ; yet notwithstanding , finding how that still a Multitude of gracious People remaing very ignorant about it , and other● very obstinately and reproachfully do slight and contemn it , casting very scandalous and scurrilous Reflections upon those who practise it according to the Primitive Institution , both from the Pulpit and the Press : I have been put upon writing something further in the Defence of our selves and Practice herein . And that I may the more regularly proceed in this Work , I shall endeavour to prove Baptism in Water to be that Baptism which is intended in the Commission ; and therefore to abide as an undoubted and standing Ordinance of the Lord Jesus Christ until his second Coming , or the End of the World. First of all , it may be necessary to shew you , that this Ordinance was instituted and ordained by our Lord Jesus , and given forth by him soon after he rose from the Dead , and a little before he ascended into Heaven ; see Mat. 28. 18 , 19 , 20. Mark 16. 16. And Jesus came , and spake unto them , saying , All Power is given unto me in Heaven and in Earth . Go ye therefore , and teach all Nations , baptizing them in the Name of the Father , and of the Son , and of the Holy Spirit : Teaching them to observe all things that I have commanded you : and lo , I am with you alway even to the end of the World. The Lord Jesus first of all asserteth his Power and Authority . Secondly , he delegates a Power to his Disciples . Thirdly , he subjoyns a gracious Promise to them . 1. The Power and Authority which he asserteth to himself is , all Power in Heaven and Earth ; Power to institute and appoint Laws and Ordinances , how and after what manner God ought in Gospel-Times to be worshipped ; Power to give Repentance and Remission of Sins ; Power to congregate , to teach , and govern his Church as the supream Lord , Head , and Ruler thereof ; yea , and Power to give Eternal Life to whomsoever he pleaseth . This was inherent in him as God blessed for ever , given to him as our Mediator , given to him when he came into the World , but more especially confirmed to him and manifested to be given him at his Resurrection , and Ascension into Heaven . And having declared himself Supream Lord and Law-giver , He 2. Delegates a Power to his Disciples , Go ye therefore and teach all Nations , baptizing them ; the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Disciples , that must be by preaching the Gospel to them , instructing them in the Principles of the Christian Faith , teaching them to observe all things whatsoever I have commanded you ; and lo , I am with you alway to the end of the World , that 's the Promise . These are the words of the great Commission , which contains part of the last Will and Testament of the ever blessed Jesus , the glorious Testator of the New Covenant , wherein Baptism is found and expresly given forth , and with as great Authority , and in as solemn a manner as ever was any Precept or Ordinance that we read of in all the Book of God. Object . But 't is not said , baptize them in Water , it may therefore intend the Baptism of the Holy Spirit . Answ . To which we answer ; As 't is not said baptize them with Water , so 't is not said baptize them with the Holy Spirit : They were commanded to baptize , that 's evident ; and that it was Water our Saviour did require them to baptize with , and not the Spirit , we prove , First , Because the Baptism of the Holy Spirit was never by our Saviour or his Apostles commanded , it was never injoyn'd as a Precept or Duty to be done , but was always mentioned as a Promise , He shall baptize you with the Holy Ghost and with Fire . And again , Ye shall be baptized with the Holy Ghost not many days hence : It argues great Weakness , or else Wilfulness , that Men should see no better how to distinguish between a Baptism that was commanded as a Duty to be done , and a Baptism promised , which was never injoyned as a Duty . Secondly , It cannot mean the Baptism of the Holy Ghost , because the Disciples of Christ ( nor no Man under Heaven ) had ever any such Power delegated or given to them , as to baptize with the Holy Ghost ; 't is strange Persons should be so blind and bold to think ( much less to assert ) that meer Men can give the Holy Spirit , or administer that Baptism , as if the Holy Ghost was at the disposal of the Will of Man , or that Men know whom to give it to , which indeed only lies hid in the Breast of God himself , who bestows it to whom and in what manner he pleaseth . And therefore , Thirdly , We do affirm from the Authority of God's Word , that to baptize with the Holy Spirit is the peculiar Prerogative Royal of Jesus Christ , and that he did never impower any Disciple of his to give it , He shall baptize you with the Holy Spirit . The Father by him , and he immediately by himself in his own Person distributes or gives forth of the Spirit according to the good Pleasure of his Will , without imparting with this Sovereign Prerogative , or peculiar Power to any other . Now since Christ's Disciples could not baptize with the Spirit , and yet are commanded to baptize , it follows clearly it must be Water . Object . Doth not the Apostle shew that Men had Power to give the Spirit ? what else is the meaning of these words , he therefore that ministreth to you the Spirit ? it appears that Persons who preached ministred the Spirit . Answ . By the Spirit is meant the Gospel , or Word of Christ : as the Law is called the Letter , so is the New Testament called the Ministration of the Spirit , 2 Cor. 3. 6. The words that I speak unto you , saith Christ , are Spirit , &c. Doth God ( as if the Apostle should say ) concur with our Ministry , and give the Spirit to those who hear it , and help us to work Miracles to confirm it ? And is this done by our preaching the Law , or by the hearing of Faith , that is , the Word of Faith , viz. the Gospel , see vers . 2. or by preaching the Word of Christ ? Fourthly , The Baptism in the Commission cannot intend that of the Holy Ghost ; because the Spirit 's Baptism signifies the miraculous Effusion , or extraordinary Gifts thereof ( and not the saving Influences , Graces , and Operations of it ) which but a few , and those too in the Primitive Time , did partake of ; but the Baptism in the Commission is injoyned on all that are made Disciples in all Nations , and in every Age , even to the end of the World. Fifthly , It must be Water-Baptism , because our Saviour joyneth it with Repentance and Believing . Now all along in order of Practice these two went together both before this time and also afterwards . You may be sure had it been any other Baptism , it would never have been thus joyned together in order of words , with that Baptism that was so united in order of Practice with Repentance and Faith , without the least intimation of any thing by our Saviour to the contrary . Sixthly , Because 't is a Baptism that is to be administred in the Name of the Father , of the Son , and Holy Spirit , how can any with the least shadow of Reason , suppose it should be meant of the Baptism of the Holy Spirit , sith it is to be administred in the Name of the Holy Spirit ? Were any ever baptized with the Holy Spirit in the Name of the Father , Son and Holy Ghost ? The Spirit was that with which they were baptized ; and therefore not baptized in the Name of the Spirit . Seventhly , The only way further to remove this Objection , is to observe what the practice of the Disciples was after the Ascension of Christ in the execution of this great Commission : What was it they baptized with ? See Acts 8. 36. And they came to a certain Water ; and the Eunuch said , See , here is Water . Vers. 28. They went both down into the Water , and Philip baptized him . Acts 10. 47 , 48. Can any Man forbid Water , that these should not be baptized ? — And he commanded them to be baptized in the Name of the Lord Jesus . That Baptism which in the Commission the Lord Jesus commanded his Disciples to baptise with , was the Baptism which they after his Ascension did baptize with ; and that it was Water the Scriptures we have now cited do evidently shew ; certainly the Apostles well understood what Baptism it was their blessed Master did command them to administer . Eighthly , Besides , were it not the Baptism of Water which was given to them in the Commission , Matth. 28. 19 , 20. They did that in his Name , i. e. by his Authority , which they had no Authority to do , for other Commissions they had not , this being the only place where Water-baptism is mentioned , as being instituted and given in Commission to them to administer , and to all other Disciples and Ministers of Christ to the end of the World. Now , Secondly , that this Holy Ordinance of Baptism doth continue to the end of the World is evident , First , Because whatsoever is given forth by Jesus Christ , is given forth by him as he is King , and Mediator of the New Covenant , and as part of his last Will and Testament ; and his last Will and Testament , I hope , all will grant stands in full force and virtue , and every Part and Branch of it unalterable to the end of the World : Though it be a Man's Covenant , or Testament , yet if it be confirmed , no Man disannulleth , or addeth thereto * . How much more dangerous then is it for any to disannul , alter , add to , or diminish from the last Will and Testament of the Lord Jesus the Son of God , who received Commandment from the Father what he should say and speak † ; And was faithful to him that appointed him , as a Son over his own House | ? Secondly , The Arguments that Men bring against the continuation of Baptism , tend to root out all other Ordinances of the Lord Jesus as well as this . Why may they not deny Preaching to continue , as well as Baptizing , since Teaching is commanded by no other Authority than this ? Are they not both expresly given forth and joined together by our Saviour in this his last and great Commission ? May I not argue thus ; If Teaching continues to the end of the World , Baptism continues ? But Teaching none denies to continue , Ergo Baptism continues . Do but observe the conjunction between Teaching and Baptizing in the Commission , Go , teach all Nations , baptizing them ; and again , teaching them , &c. Baptism is fenc'd in on both sides , 't is secured , one would think , ( as our Lord Jesus has placed it ) from all Force and Violence whatsoever ; and that such must be impudently bold as dare attempt to raze it out , or seek to disannul it , and make it of none effect . Thirdly , The Promise that is subjoined in express words , in the Commission , clearly proves the continuation of this Ordinance ; And lo , I am with you always to the end of the World ; not to the end of that Age only as some affirm . See our late Annotators on these words , I am , and I will be with you ; and those who succeed you in the Work of the Ministry , being called of me thereunto , I will be with you , protecting you in that Ordinance , and blessing you , and all other my faithful Ministers , that labour for making me and my Gospel known , with success to the end of the World ; not of this Age only , but till the end of the World — or till the World shall be determined , and the New Heavens and the New Earth shall appear . Fourthly , The practice of the Apostles and Disciples of Christ , after his Ascension into Heaven , clearly proves , that the Baptism of Water doth continue ; for how frivolous is that Objection that some make against it , viz. it was to abide no longer than till the Baptism of the Spirit ( which say they was Christ's Baptism ) took place , seeing it is so evident and plain in the Acts of the Apostles , and in divers other places , that it was both taught and practised , after that great Effusion , or pouring forth of the Holy Spirit , which was the Baptism promised , and was first of all made good to the Apostles and Saints of God at Jerusalem ; When the Day of Pentecost was fully come , and they were all with one accord in one place * ; by the help and power of which Spirit St. Peter preached to those Jews that had put Christ to death : At the hearing of which Sermon , many of them being pricked in their Hearts , cried out , What shall we do ? Then said Peter , Repent , and be baptized every one of you in the Name of Jesus Christ , for the remission of Sins , and ye shall receive the Gift of the Holy Spirit . Now the Baptism here enjoined on these Penitents , could not be that of the Spirit ; for how absurd would that render the reading of the words , Repent , and be baptized with the Spirit , and ye shall receive the Gift of the Holy Spirit . Fifthly , But to make it appear yet more fully , that Baptism in Water continued after the coming of the Spirit , or great Effusion of the Holy Ghost , see , Acts 10. 't is said , While Peter yet spake these words , the Holy Ghost fell on all them which heard the Word , ( that was on Cornelius and those with him ) . And they of the Circumcision , which believed , were astonished , as many as came with Peter , because on the Gentiles also was poured out the Gift of the Holy Ghost , Vers. 45. For they heard them speak with Tongues , and magnified God. Then answered Peter , vers . 46. Can any Man forbid Water , that these should not be baptized , which have received the Holy Ghost as well as we ? vers . 47. And he commanded them to be baptized in the Name of the Lord , vers . 48. Here the very Persons who were baptized with the Holy Spirit , were commanded in the Name ( that is , by the Authority ) of the Lord Jesus , to be baptized in Water ; and it was a thing that no Man did or ought to deny to be their indispensable Duty ; so that the highest Gifts or Endowments of the Holy Ghost , cannot excuse or exempt any Persons from this Blessed Ordinance of Baptism in Water ; and how bold and daring must that Man needs seem to be , who shall adventure to say , 't is a low and carnal thing , and I forbid it to such who have the Spirit 's Baptism . I would to God this were laid to Heart , for such Men are certainly grown to a great degree of Pride and Arrogance , as well as it argues palpable Blindness , Infidelity and Disobedience , and that they have lost their Way , and go astray in untrodden Paths , who shall speak at such a rate . Object . But say some , The Baptism mentioned by you in both these places , was done in the Name of the Lord Jesus , and not in the Name of the Father , and of the Son , and of the Holy Ghost , and so not according to the Commission , and therefore not the same Baptism . Answ . To be baptized in the Name of Jesus Christ , is to be baptized as Christ Instituted , Commanded , and Ordained ; and as a Learned Person saith , These words , In the Name of Christ , signifies no more that Baptism was administred only in the Name of Christ , not of the Father and the Holy Ghost , than these words , Paul a Servant of Jesus Christ , argues , that he was a Servant of Christ only , and not of the Father and Holy Ghost also : Or as if those words of Paul to the Keeper of the Prison , Believe on the Lord Jesus Christ , should be thought to free him from a necessity of believing in the other two Persons : for as he that believes aright in Jesus Christ , believes also in the Father and Holy Spirit ; so he that is baptized in a right manner , is baptized in the Name of the Father , and of the Son , and of the Holy Spirit . But because the Lord Jesus more immediately , and as our Soveraign Lord , Law-giver and Mediator , instituted and gave forth this Command , they are said to be baptized in his Name , meaning , they were baptized by his Authority . Peter , saith Cyprian , makes mention of Jesus Christ ; not as if the Father were to be omitted , but that the Son might be joined to the Father , &c. And St. Austin saith , They were commanded to be baptized in the Name of Christ ; and tho the Father and Holy Ghost were not mentioned , yet we understand they were not otherwise baptized , than in the Name of the Father , Son , and Holy Ghost . Why dost thou not apprehend , when it is said of the Son , All things were made by Him , that the Holy Ghost also , though not mentioned , is there likewise understood ? To be baptized into Christ Jesus , ( saith Eulogius ) signifies , to be baptized according to the Precept of Christ , that is , into the Father , Son , and Holy Ghost . And that other [ into his Death ] is typically representing his Death in Baptism . The same Patriarch , in the same place , a little before saith thus , What is said in the Acts , of those that had received the Baptism of John , that they were baptized in the Name of the Lord Jesus , denotes , that they were baptised according to the Institution and Doctrine of the Lord Jesus ; that is to say , they were baptized into the Name of the Father , Son , and Holy Ghost . For so the Lord Jesus Christ taught and commanded his Disciples to baptize , Mat. 28. 19 , 20. Object . Notwithstanding what we have said yet , saith the Objector , John Baptist opposeth his Baptism to the Baptism of Christ ; which could not have been done , if the Baptism with Water was an inseparable Companion of Christ's Doctrine ; How could John say , Verily , I baptize you with Water , but he shall baptize you with the Holy Ghost ? &c. Moreover , if Christ had been commanded to baptize with Water as well as John , the words would have run thus , Verily , I baptize you with Water only , but he shall baptize you also with the 〈◊〉 . Answ . Thus to distinguish the Baptism of Water , and that of the Spirit , into John's and Christ's , and oppose these two one to the other , as if the one of these were distructive to the other , as if that of John's were his own , and none of Christ's , is very ridiculous , and argues great darkness in the understanding of these opposers of Water-baptism , for 't is undeniably evident , that this of Water ( as well as that of the Spirit ) was given forth by Christ himself , and as part of his last Will and Testament , to abide together with teaching , believing and repenting to the end of the World. These Men would fain have us believe , that the Baptism of Water was the Baptism of John's , and none of Christ's , but as if John had instituted it , and not Christ , and as if John were the Author of it , and Christ the Finisher ; whereas nothing is more clear that Christ , ( consider'd as God ) was the Author , and the first that ordained , appointed and instituted it to be administred by John ; and after John's decease , yea , and after his own Death , and Resurrection too , gave order to its continuance . And for the observation of it amongst all Nations , our late Annotators also on Mat. 3. 5. agree with us exactly herein , He ( that is , John ) was sent to baptize in Water ; so as from this time ( say they ) the Institution of the Sacrament of Baptism must be dated . Nothing can be more evident , than that the Baptism with Water was Christ's Baptism ; and howbeit it is called John's , as John was the first Minister and Messenger from Christ to begin it , For , behold , I send my Messenger , and he shall prepare my way before me , saith Christ , Mal. 3. 1. It was Christ's Appointment in whose Name , and not in John's , it was begun and dispensed always even in that juncture wherein John himself was living ; and one would think Men could not be so blind to suppose it ceased in John , fith our Lord Jesus after his Death and Resurrection , gives special Command for the continuation of it , in the Name of the Father , and of the Son , and of the Holy Ghost , in all Nations to the end of the World : And in regard also that the Apostles after Christ's Ascension into Heaven preached the same Doctrine of Repentance , and commanded such who were discipled to be baptized in Water * , in the Name of the Lord Jesus , which signifies , as we have already shewed , nothing less than according to the Institution of Christ , and that glorious Commission they had received from him . Therefore John Baptized only as Christ's Servant , and it was from Heaven he received Commission to Baptize ; and our Lord's Submission to it himself as administred by John , to fulfil all righteousness , ( that is , as one observes , the Righteousness of his own Law , i. e. the Gospel , to be an Example to us , and the Father's glorious Approbation of his Son in his Obedience herein , by a Voice from Heaven at the time of his coming out of the Water ) one would think might put an end to these foolish Objections . Jesus Christ we say , owned Water-baptism to be his Ordinance , by subjecting himself to it , tho administred by his servant John ; and the Father ratified it also , as well as the Holy Ghost , the one by that Voice from Heaven , saying , This is my beloved Son , in whom I am well pleased ; and the other in coming down , or descending ( in a visible manner ) like a Dove , and lighting upon him * And certainly had not this Ordinance been to abide , our Saviour would not have given such a Commission a little before he ascended into Heaven for the continuance of it to the World's end . Nay , if it had been to cease , he would doubtless have given some hint of it , and have told his Disciples plainly when at Jerusalem , they should be anointed with Power from on High , they should go and Preach the Gospel to all the World , or make Disciples of the Nations , but not baptize them any more , for that the way of Repentance and Faith , and the Spirit 's Baptism , was all the Baptism they should teach and instruct the People in . Moreover , had Peter known this to have been the Mind of his Blessed Master , he would doubtless have said to them , Act. 2. ( when they asked what they should do ? ) Repent , and believe in Christ for the remission of your Sins , but in the Name of Jesus Christ be not baptized in Water never a one of you , as some while since every Penitent was required to be , for that was a Dispensation and Baptism of John , and had its time for a while , meerly to prepare the Way of Christ , but now is abolished and out of date ; ye must forsake John's old Administration of Water-baptism , that being a carnal and low thing , and look wholly to a higher and more sublime Baptism , i. e. that of the Holy Ghost : And had he known this to be the Mind of his Master , would not he rather have said concerning Cornelius , and those with him , Acts 10. ( instead of saying , Who can forbid Water ? ) Who can require Water , that these Persons should be Baptized , who have received the Holy Spirit as well as we ? No doubt had Water-Baptism ceased , or been abolished , we should have had some discovery of it as well as we have of the Ceasing of Circumcision and other Rites of the Mosaical Law ; for the Apostles , we find , were as ready , and as careful to make known the Cessation of such Rites , as Carnal Ordinances that were not to abide in the Church , as they were in establishing and confirming all those Precepts they knew were to continue to the end of the World. If therefore , I say , Water-Baptism must not have remained , or if it were not , according to Christ's Will and Testament an inseparable Companion of his Doctrine , we should have had some hint or intimation of it , either by Christ's own Mouth , or by the Mouths of his Apostles , who were to deliver and command nothing to People , but what they had received of the Lord Jesus , or what was commanded them of the Lord as concerning the Cessation of that Service , or any Toleration of any one Person to omit it , but as we find it given forth by Christ , and practised by his Apostles and Primitive Saints , even from the beginning of it , which was in John's baptizing in Water . So we find it , ad jure , to continue as part of his Mind and Testament , amongst other things , not a tittle of which Testament is yet annihilated , nor shall , till he come to take an account of all Men in respect of their Obedience or Disobedience , as to the preceptory part of his Will contained therein . But furthermore , whereas these Objectors seem to intimate , that Jesus Christ was not commanded , or commissionated from the Father to baptize with Water as John was , because 't is said by John , I verily baptize you with Water , but he shall baptize you with the Holy Spirit ; as if Christ had nothing to do to meddle with the Baptism of Water as any Ordinance of his , or to give any order about it , or had any more power to dispence or enjoin it , than John had power to meddle in , or take upon him to baptize with the Spirit , which peculiarly belong'd to Christ , as that of Water peculiarly belonged to John. To what they speak upon this account , we must say , and tell them , that Jesus Christ had Command and Commission from the Father , as Mediator , to give forth and enjoin Water-baptism , though he committed the actual Administration of it to his Disciples ; for sith he commanded them to do it , and so Baptized , saith an eminent Writer , per alios at least , if not per se ; read John 3. 22. And after these things came Jesus and his Disciples into the Land of Judea , and there he tarried with them , and baptized . And John also was baptizing in Enon near Salim , &c. vers . 23. Which is more fully explained , Chap. 4. 2. When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more Disciples than John , though Jesus himself baptized not , but his Disciples . Now if he had not received Command from the Father thus to do , his Testimony is not true ; which to say , as the same Author observes , were Blasphemy ; for ●ote , what he affirms , John 12. For I have not spoken of my self , but the Father which sent me , he gave me a Commandment what I should say , and what I should speak — Whatsoever I speak therefore , even as the Father said unto , me , so I speak . Wherefore since he did , by the Hands of his Disciples , baptize in Water in Judea , and made and baptized more Disciples than John , he did it by Command from his Father : And indeed 't is evident that the People generally flock'd to him for the Administration of Water-baptism at last , and left John , insomuch as he in his Ministry , even of Water-baptism , increased , and John decreased , John 3. 26 , 27. Those words of John , in Answer to the Jews , do plainly intimate no less , but that this very thing was intended by those Expressions of his , though there might be more than this meant , And they came to John , and said unto him , Rabbi , he that was with thee beyond Jordan , to whom thou bearest Witness , behold , the same baptizeth , and all Men come to him . John answered , A Man can receive nothing , except it be given him from Above . Vers. 28. Ye your selves bear me witness , that I said , I am not the Christ , but I am sent before him . — He must increase , but I must decrease , vers . 30. Doth he baptize ? as if John should say , that is a sign he is sent of God : and do all Men come to him ? do they rather go to him to be baptized than come to me ? Why 't is no more than what I have told you , He shall increase , but I must decrease ; He and his Ministry must and shall flourish , or increase in Honour , and Dignity , and Reputation in the World ; He is the Rising Sun , to give you notice of which , I was but as the Morning Star ; He must shine every day more and more . I have had my time , and near finished my Course , but do not think that the Baptism of Water shall cease with me ; for as he baptizeth , and riseth more and more in Esteem and Honour ; so he will do , and his ministration of this very Ordinance will increase and be magnified in his Hands , more than it has been in mine . I hope none will think it absurd to understand John's words after this manner , for it must necessarily be taken in this sense , in any solid understanding , I verily baptize you with Water only ; as if he should say , but he shall baptize you also with the Holy Spirit . He is impowred to dispense higher Matters to you than Water only , with which he baptizeth ( as you tell me ) as well as I , though not himself , but his Disciples ; I can go no further than to that outward Administration of Water , but he shall baptize you with the Holy Ghost . In which words John doth not oppose his Baptism to the Baptism of Christ , as if that which is called his , were none of Christ's , but rather that John might magnify the Person of Christ above himself ; as who should say , I can but dispense with the bare outward Sign , but Christ , who though he came after me , yet is preferr'd before me , in whose Name , and not in my own , I baptize , and whose the Baptism is that I dispense , and not my own ; he is able , besides the Sign , to vouchsafe you the very Thing signified . The Baptism then of Water , in the Name of Christ , together with Repentance from dead Works , and Faith in his Name , John Baptist was the first Minister to begin , in which respect it was called sometimes his ; but he left it , after a while , to Christ himself and his Disciples to carry on , who all , till Christ was actually crucified , preach'd and practised the self-same things that John did , as did the Disciples after his Resurrection . All the difference between the administration of Baptism , as dispensed by John and the Disciples of Christ , before Christ's Death and Resurrection , and the Administration of it afterwards were only in some Circumstantials ; which briefly take as follows . 1. The Baptism in Water which was Christ's , and of which John was but a Minister , together with Christ's other Disciples before Christ's Death , &c. Was then the Baptism of Repentance for the Remission of Sins by Christ , who was to come , i. e. e're long , to suffer Death , be buried , and rise again . 2. But after Christ had suffered , it is the Baptism of Repentance , and Faith , for the Remission of Sins by Christ that is already come , hath died , was buried , and is risen again for our Justification ; they baptized into Christ to suffer ; now we are baptized into Christ who hath suffered . 3. Neither can this seem strange to any Man , sith the Doctrine which John , Christ himself , and his Disciples , preached before our Saviour suffered , differed in the same respect also , for they all then preached Repentance , Faith and Salvation by Christ , to suffer . But had John lived till Christ had suffered , he would have preached Repentance , and Faith , and administred Baptism as we now do , viz. in and by Christ , who hath suffered ; and this is all the difference , I say , that I know of , ( which is only circumstantial ) between the preaching the Gospel , and baptizing , before the Death of Christ , and that after his Death ; wherefore the word of the Gospel under John , and after Christ's Death and Resurrection , is called the very same Word ; and the Word that Peter preached to Cornelius and his House , is said to begin from John's Baptism , as the same Word which John came preaching ; so that the Baptism with which John came baptizing , continues still , and was preached and practised by Command from Christ , by the Mouth of Peter , on Disciples believing , in that very place Acts 10. And this not in honour of John , as some frivolously affirm , but as a thing which ought to be done , as in force a-new from the Lord Jesus , in whose Name Peter administred it , and not without Warrant from Christ so to do ; He commanded them to be baptized in the Name of the Lord. Object . But doth not Paul positively affirm , he was not sent to baptize , but to preach the Gospel , 1 Cor. 1. 17. and that he thanked God he baptized no more of them than Crispus and Gaius , and the Houshold of Stephanus ? Answ . Paul cannot mean , Christ sent him not at all to baptize ; or , that the Gospel he was commanded to preach , had not Baptism enjoyned to be preached and practised , as an inseparable Companion of it , ( because his Lord and Master , as we have shewed , hath joyned Preaching and Baptizing together in his great Commission ) Mat. 28. 19 , 20. and so to continue to the End of the World. Moreover , Teaching and Baptism , Faith and Baptism , Repentance and Baptism were always preached and practised together : But he means this of Baptizing was not his chief business ; nor did Christ require him absolutely to the actual dispensing of the Ordinance of Baptism with his own Hands , but to preach the Gospel , in which Baptism as well as Repentance and Faith were contained , and as a sacred Ordinance thereof , which he was sent to preach as well as any other Gospel-Institution , and that he did preach it , otherwise he could not have said as he did , Acts 20. that he had not shun'd to declare the whole Counsel of God , and so , that it was done too by himself or some other , but it was not in his Commission , that he must administer it in but his own P●rion ; for it is evident , the Administration or Act of Baptizing was not tied up to the Apostles , or to the more ordinary Ministers , but that any faithful gifted-Disciples might administer it as well as they ; nor doth the Efficacy of Baptism depend in the least upon the Quality of the Person administring of it , whether it be Paul , Apollos , or Cephas , or any other Disciple much inferiour to them in Capacity or Office , it is no matter ; for Ananias , a private Disciple , baptized ; and Philip , who was no other than a Deacon , or Over-seer of the poor , baptized many in the City of Samaria , Act. 8. so that we find in the Primitive Times the simple Act of baptizing was a Work inferior , servile and subservient to that of preaching the Gospel , or Doctrine of Repentance , Faith and Baptism in Christ's Name for Remission of Sins , which was the great Work the Apostles were more especially sent to do , yet baptize they sometimes did , ( when probably it was desired of them , or when the Multitudes to be baptized were so great that it required their help with others to do it ; ) nor is it rational to believe that Peter himself and the eleven did baptize all the three thousand , Act. 2. without the hands of the 120 ; though at that occasion the Apostles might baptize some likewise , there is no reason to doubt . When therefore Paul says , Christ sent him not to baptize , he intends not , that that Ordinance was none of those things he had in Commission to meddle with ( for had it been so , he went beyond his Commission in baptizing those few he did baptize with his own Hands , which were absurd to think , sith he was so faithful a Servant of Jesus Christ , and positively affirms , that he would not dare to speak of any of those things which Christ had not wrought by him ) to make the Gentiles obedient by Word or Deed : The words [ not sent ] do not import not at all , as appears by these Scriptures , John 6. 27. 1. Tim. 2. 14. Ephes . 6. 12. therefore he must mean not chiefly , or only sent to baptize , but to preach the Gospel ; or not sent personally to do it , as I might further make appear in respect of Christ himself , who , as Mediator of the New Testament , ( as hath been proved ) received Command from the Father to baptize ; but yet in the like sense it might be said , he was not commanded to baptize , i. e. personally to dispense the Ordinance himself , for had he received such a Commission , he had not fulfilled it ; for howbeit , it is said he baptized more Disciples than John , yet he himself dispensed Baptism to none with his own Hands , John 4. 1 , 2. but by the Hands of his Disciples . If what we have said here in Answer to this Objection were well considered , it will appear to confute such who object against the practice of Baptism , for want of a due and lawful Minister or Administrator , indued with an extraordinary Call and Power to work Miracles . Sith the Act of baptizing is a more inferior thing than that of preaching the Gospel , and that any gifted Disciple may baptize ; all that is recorded of Ananias's fitness or qualification ( who baptized Paul ) is , that he was a Disciple , Acts 9. 10. And there was a certain Disciple at Damascus named Ananias ; and there is no cause to doubt but many such Disciples were imploied in baptizing those 3000 converted by Peter's Sermon , Acts 2. so that there is no reason to tie up this Administration to ordinary Ministers or Pastors of Churches , much less to the great Apostles , or such who have an extraordinary Mission , sith Paul saith he was not sent to baptize , intimating , as you heard , that that work was not limited to the Apostolical Office , or that it must be done by Men extraordinarily qualified and called forth , and none else . Moreover , whereas 't is said by some , that he who takes upon him to baptize , ought to have Power to work Miracles as the Apostles did ; this seems very strange , seeing the Text saith expresly , that John the Baptist , the first and most eminent Baptizer , did no Miracle , yet the People made no Objection against him , or his Power to baptize notwithstanding . Quest . But had not John an express Commission to baptize ? Answ . That his Baptism was from Heaven , or that he did receive Command to baptize , 't is evident ; yet we read not when or how he received such Commission ; but let his Commission be what it would , and never so full , it could not be fuller or more plain than the Commission we have lest us Jesus Christ , Mat. 28. 19 , 20. Go , teach all Nations , baptizing them — and lo , I am with you always , to the end of the Word . Now as this Commission authorizes the Disciples of Jesus Christ to preach to the end of the World , so it equally impowers them to baptize ; and the same Argument that is brought against baptizing , viz. not having an extraordinary Mission , holds as strong against Preaching , and the practice of all Ordinances whatsoever as well as that ; therefore how dangerous a thing is it for any to plead for the non-continuance of Baptism in the Church , or to say it ceased when the extraordinary Gifts ceased , sith there is no other Commission that injoyns Christ's Disciples to preach , &c. but that which as well injoyns them to baptize those who are discipled by the Word . Object . But since the practice of Baptism in Water was lost in the Apostacy , how could it be restored again without a new Mission ? Answ . That makes against the Restoration of other Gospel-Ordinances . which were lost as well as Baptism , in respect of the Purity of them , as practised in the Primitive Times : But as the Children of Israel had lost for many Years the Ordinance of the Feast of Tabernacles , yet by reading in the Book of the Law there was such a thing required , they immediately revived it and did as they found it written without any new Mission , or extraordinary Prophet to authorize them so to do ; even so ought we to act , God's Word being a Warrant sufficient to justify us in so doing . CHAP. II. Shewing what Baptism is from the literal and true genuine and proper Signification of the word Baptism . IN shewing the signification of the word Baptism , we will , with all Impartiality , give the Judgment of the Learned ; 't is a Greek word , therefore let us see what the Learned in that Tongue generally have , and do affirm to be the express signification thereof : And such hath been our care and pains , together with a Friend of mine , ( some time since deceased * , who was several months in my House ) as to examine the Writings of divers eminent Men upon this Account , amongst which are Scapula and Stephanus , Pasor , Minshew , and Leighs Critica Sacra ; Grotius , Vossius , Casaubon , Selden , Mr. Daniel Rogers , Mede , Chamiers , Dr. Taylor , Dr. Hammond , Dr. Cave , Hefychius , Budaeus , Beza , Erasmus , Buchanan , Luther , Illyricus , Zanchy , Glassius , &c. who with many other Learned Men , nay all indeed who are impartial , agree with one Voice , that the primary , proper , and literal signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Baptiso is mergo , immergo , submergo , obr●o , item tingo quod fit immergendo , that is , in English , to immerge , plunge under , overwhelm , as also to dip , which is done by plunging . True in a less proper or remote sense , because thing that are washed , are commonly dipped or covered all over in Water , it is put for washing , Luke 11. 38. Heb. 9. 10. Mark 7. 4. And we dare modestly assert , that no Greek Author of any credit , whether Heathenish or Christian , has ever put Baptizing for Sprinkling , or used those words promiscuously ; the Greeks have a peculiar word to express Sprinkling , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rantizo , which as a Learned * Author observes , is ever used in Scripture by the Holy Spirit , when he speaks of such a thing as 〈…〉 yea , 't is used three times in one Chapter , viz. Heb. 9. 13 , 19 , 21. and is always translated Sprinkling : Neither is there , saith he , any one place of Scripture , wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred to baptize , or used to signify baptizing : Neither is there one Scripture wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Baptizo , is rendred Sprinkling , or used to signify such a thing as Sprinkling . This being so , and certainly so it is ; How strangely hath the World , and many Godly Christians , been deceived , thinking they have been Baptized , when in truth they never were to this day , but only Rantized . We have had many long and tedious Disputes , and perplex'd Controversies , about the true . Form or Manner of Baptizing , whereas the thing in difference , is properly not the Manner or Form of Baptizing , but what Baptism is ; for , as one observes , A Man may ride many ways , viz. East , West , &c. backward , forward , apace , or slowly , &c. yet all this is riding still , whilst the Man moves to and fro on Horse-back , because the very formality of that Action of riding , consists is being carried by a Beast ; but while he moves upon his own Legs up and down , you cannot at that time denominate him riding . In like manner a Man may be Baptized [ Anglicè , Dipped ] or put under the Water many ways , viz. forward , backward , sideway , towards the right Hand or Left , with a quick or slow Motion , and yet all the while be Baptized ; if he is put under the Water , for in such respect the Form or manner of Baptizing , i.e. Dipping , doth consist : the manner of Baptizing is one thing , and the manner of Rantizing is another : Sprinkling is Sprinkling , let it be done how you please , but it never was , nor never will be Baptizing . And that Baptism is any thing else than Dipping , or Washing , which is by plunging or dipping , we do utterly deny ; for as the cutting off a little bit of the Foreskin of the Flesh , and not the twentieth part round , is not Circumcision ; so sprinkling a little Water on the Face is not Baptism : As it would be ridiculous , and very absurd to call that Circumcision , so it is as false and ridiculous to call Sprinkling , Baptizing . If Accidentals , or meer Accessaries , be wanting unto Baptism ( saith one ) there may be right Baptism notwithstanding , but abstract the absolutely Necessaries , 't is not only none of the Baptism of Christ , but truly not any Baptism at all . Object . But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though it signifies not to Sprinkle , yet not only to Dip and overwhelm in Water , but also to Wash , and so 't is rendred in the Lexicons , as must be acknowledged by you . Answ . If the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signify to wash , yet it is a real total washing , only such a washing as is by Dipping , Plunging , or swilling the Subject in Water , and that signification is far off from Sprinkling : Can any thing be said to be truly wash'd , that hath only a little Water sprinkled upon it ? The best Lexicons , and most eminent Criticks , as well as the holy Scripture , do most plainly decide the Controversy , as Mr. Danvers and others observe . Scapula and Stephens , two as great Masters of the Greek Tongue as most we have , do tell us , in their Lexicons , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies mergo , immergo , obruo ; item tingo , quod sit immergendo , inficere imbuere , viz. to dip , plunge , overwhelm , put under , cover over , to die in colour , which is done by plunging . Grotius says it signifies to dip over Head and Ears . Pasor , An Immersion , Dipping , or Submersion . Vossius says , It implieth a washing the whole Body . Mincoeus in his Dictionary , says , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is in the Latin Baptismus , in the Dutch Doopset , or Doopen Baptismus or Baptisme , to dive or duck in Water ; and the same with the Hebrew Tabal , which the Septuagint , or Seventy Interpreters , render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Baptiso to dip , as these Texts in the old Testament shew , Gen. 37. 31. Exod. 12. 22. Lev. 4. 6. and 17. 14. Deut. 33. 24. Num. 16. 18. 2 King. 5. 14 , &c. This , saith Casaubon , was the Rite of Baptizing , that Persons were plunged into the Water , which the very word Baptizo sufficiently demonstrates . Which as it does not extend so far as to sink down to the Bottom , to the hurt of the Person , so is it not to swim upon the Superficies — Baptism ought to be administred by plunging the whole Body in Water . Also I find our late Famous , Learned , and Reverend Dr. Du-Veil , in his Literal Explanation of the Acts , Chap. 1. vers . 5. citing the same Author in these words , The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says Casaubon , is to dip or plunge , as if it were to dye Colour . Leigh in his Critica Sacra , saith , its native and proper signification , is to dip into the Water , or to plunge under Water , Mat. 3. 6. Acts 8. 38. and that it is taken from a Dyer's Fat , and imports a dying , or giving a fresh Colour ; for which also he quotes Casaubon , Bucanan , Bullinger , Zanchy , Spanhemius : He saith withal , that some would have it signify Washing ; which sense Erasmus , he saith , opposed , affirming that it was not otherwise so , than by Consequence ; for the proper signification was such a dipping or plunging , as Dyers use for dying of Clothes . Salmasius saith , that that is not Baptism which they give to Children , but Rantism . Beza , on Mat. 3. 11. saith , the word Baptizo signifies to dye , by dipping or washing . Selden saith , That the Jews took that Baptism wherein the whole Body was not baptized , to be void . Mr. Daniel Rogers saith , That the Minister is to dip in Water , as the meetest Act the word Baptizo notes it , for the Greeks wanted not other words to express any other Act besides Dipping , if the Institution could bear it . What resemblance of the Burial and Resurrection of Christ is in Sprinkling ? All Antiquity and Scripture confirm , that it was Dipping . If you would , saith Dr. Taylor , attend to the proper signification of the word , Baptism signifies plunging in Water , or dipping with washing . In the Synod of Celichyth , where Wolfred Arch-Bishop of Canterbury presided , as 't is cited by Dr. Du-Veil , it was ordered that the Presbyters should take heed , that when they administred the Sacrament of Baptism , they should not do it by pouring Water , but always by plunging , according to the Example of the Son of God , who was plunged in the Waters of Jordan . The same Learned Author affirms , this was the constant practice of the Universal Church , till the time of Clement the 5th , who was crowned Pope , saith he , Anno 1305 , under whom first of all the Second Synod of Ravenna approved the Abuse introduc'd into some Churches , about an hundred Years before that Baptism , without any Necessity , should be administred by Aspersion . Hence , saith he , it came to pass , that contrary to the Analogy , or intended mystical signification of this Sacrament , all the VVest , for the most part in this Age , they use Rantism , that is , Sprinkling instead of Baptism , as Zepper speaks , to the great scandal of the Greeks and Russians , who to this day plunge into the VVater those they Baptize , and deny any one rightly baptized , who is not plung'd into the VVater , according to the Precept of Christ , as we may find in Sylvester , Sguropalus , and Cassander ; the Custom of the Ancient Church was not Sprinkling , but Immersion , in pursuance of the sense of the word Baptizo in the Commandment , and of the Example of our Blessed Saviour , saith Dr. Taylor . The Greek word Baptein , ( saith Salmasius ) ftom which the word Baptizein derives , signifies Immersion ; nor did the Ancients otherways Baptize . Mr. Joseph Mede saith , that there was no such thing as Sprinkling or Rantism used in Baptism in the Apostles Days , nor many Ages after : He had spoke more proper if he had said , there was no Rantism used in the Apostles Days but Baptism , than to say no Rantism used in Baptism , sith he could not be ignorant but that they are two distinct Actions , and it cannot be Baptism at all if it be only Sprinkling or Rantism as is now used , Dipping or Immersion being the very Thing , not an Accident , but an Essential , so absolutely necessary , that it can't be the thing without it . The ancient Vse of Baptism , saith Chamier , was to dip the whole Body into the Element , therefore did John baptize in a River . Neither is it amiss to give you what Dr. Hammond speaks upon this account in his Annotations upon John 13. 10. where he saith , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an Immersion , or washing the whole Body , and which answereth to the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for dipping in the Old Testament , and therefore tells us upon Matth. 3. 1. that John baptized in a River , viz. in Jordan , Mark 1. 5. in a Confluence of Water , as Aenon , John 3. 23. because 't is said there was much Water ; which he further makes out by the Name by which the Greeks called the Lakes where they used to wash ; also the Ancients , he says , called their Baptisterions , or the Vessels containing their Baptismal Water , Columbethras , viz. swimming or diving-places , being made very large with Partitions for Men and Women . To all these famous Authors , it may do well to add our late Annotations , begun by the Learned Mr. Pool , newly printed , see what they say on Mat. 3. 6. A great part of those who went out to hear John were baptized , that is , dipped in Jordan , and on Mat. 28. 20. say they , it is true , the first Baptism of which we read in holy Writ , were by Dipping the Persons baptized . The Dutch Translation , according to their Language , reads Dipping . Matth. 3. 20. Jesus ge doopt zijnde , is terstont opge-klommon uit het Water . And when Jesus was dipp'd he came out of the Water ; hence they , for John the Baptist , read John the Dipper ; and for he baptized them , he dipp'd them . Why our Translators , who have been so faithful and exact generally in all things ( as is acknowledged by all Learned Godly Men in the translating the holy Bible ) should leave the word Baptism ( it being a Greek Word ) and not translate it into our Language , as the Dutch have done into theirs , I know not , unless it were to favour their own Practice of Bantising or Sprinkling , which the word Baptize will in no wise bear , as is confest by a whole cloud of Witnesses . Mr. Ball in his Catechism renders it washing by Dipping . See also Dr. Ames in his Marrow of Divinity . Mr. Wilson in his Dictionary saith , to baptize , is to dip into the Water , or to plunge one into the Water . Also in the Common-Prayer-Book dipping into the Water is given as the proper and primary Signification of the word . We will leave this to the Consideration of all thinking Men , it being so , i. e. that Baptism is Dipping or Plunging the Body all over in Water , whether Infants can be the Subjects of it , sith their tender Bodies cannot bear being plunged thus into the Water in cold Climates , without palpable danger of their Lives . CHAP. III. Proving that Baptism is dipping , plunging , and covering the Body all over in Water from the Practice of the Primitive Times . CErtainly no better course or way in the next place we can take to find out what Baptism is , than to examine the Scripture , and see what the thing was which the Saints practised in the Primitive Time , where we read they did baptize , or were baptized : for as the Jews in Circumcision all along were to practise that Rite , as it was commanded , and practised by Abraham ; and keep the Passeover as it was given to them from the Lord by Moses , together with all other Ordinances and Services whatsoever , it behoved them to observe the first or Primitive Institution and Practice of every particular Duty , and were not to derogate from thence in any thing whatsoever ; and for their adulterating any of the Ordinances of God , they brought themselves under the Wrath of God , and many heavy Judgments from him , as the Old Testament doth sufficiently witness ; so it behoveth us , I say , to see to the first or Primary Institution and Practice of Baptism in the Gospel-Time , that being a Pattern or Rule to us , and to all Christians to the end of the World , in respect of every Gospel-Ordinance ; and if we derogate from that Rule , we must expect to meet with sharp Rebuke from the Almighty first or last . Now that that Ordinance which is called Baptism , is Immersion , Dipping , or Plunging into Water , will appear , if we observe the Practice of John the Baptist , who was the first that was sent by Christ to baptize ; read Mat. 3. 6. he 't is positively said baptized in a River , viz. in the River Jordan . Diodate on this place in his Annotations , saith he plunged them in Water ; and our late Annotators say he dipp'd them in Jordan . Moreover 't is said that John was baptizing in Aenon near Salim ; the Reason is given , because there was much Water . Now if it had not been dipping or covering the Body in Water , this could be no reason , for a little Water would have served to sprinkle thousands , as Cornelius à Lapide notes . Piscator on this Passage saith , that Baptism was dipping the Body in Water . Also our late Annotators * upon the place say thus , viz. It is from hence apparent , that both Christ and John baptized by dipping the Body in the Water , else they need not have sought places where had been a great plenty of Water . They say well , and less they could not speak unless they would stifle their Consciences , or offer Violence to their Reason : but if they had from hence said , it is apparent that Christ and John Baptized , and not Rantized Persons , they had come off better , and had undeceived the People . Secondly , 'T is said when our blessed Saviour was baptized by John in Jordan , he went up straightway out of the Water , &c. and Philip and the Eunuch 't is said went both down into the Water , and that they came up out of the Water . The Assembly in their Annotations on this Text , say , they were wont to dip the whole Body ; and Piscator on the place ( as I find him quoted by a worthy Divine ) saith , the ancient manner of Baptism was that the whole Body was dipp'd into the Water . Certainly it had been a vain and weak thing for them to have gone down into the River to be sprinkled with a little Water . There is no ground to think they would ever have done so , if Sprinkling or Rantism had been the Ordinance required of them , the manner was not to apply Water to the Subject , as some do , but the Subject to ( nay into ) the Water . In Mark 1. 9. 'T is said , Jesus was baptized of John in Jordan : Now , saith one on this place , it had been non-sense for Mark to say that Jesus was baptized in Jordan , if it had been sprinkling , because the Greek reads it into Jordan , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , could Jesus be said to be sprinkled into Jordan ? 't is proper to say he was baptiz'd , that is , dipp'd into Jordan , and that was the Act and nothing else , as all the Learned acknowledg . Moreover , Philip needed not to have put that noble Person , who was a Man of great Authority under Candace Queen of the Ethiopians , to the trouble to come out of his Chariot ( if Sprinkling had been Baptism ) and to go into the Water and dip him ; or if Sprinkling might have done as well as Dipping , sure Philp would on this occasion have dispensed with Immersion , and let Rantism have served , considering he was a great Man and on a Journey ; he might have fetch'd a little Water in his hand and have sprinkled him in the Chariot . But as Philip had preach'd Baptism to him , so there is like ground to think that the Eunuch very well understood what it was , and readily submitted to it ; but if Sprinkling would not excuse them , I know not how any Christian can think it may excuse us in these days ; we have no Reason to think Christ Jesus , or his Apostles , did do or teach any thing in vain , yet so we must conclude , if he went into a River to receive no more than Sprinkling ; and so we must think of Philip and the Eunuch also . But to proceed , here I cannot well omit that which Mr. Daniel Rogers , a most worthy English Writer , hath said in a Treatise of his , It ought ( saith he ) to be the Churches part to cleave to the Institution , which is Dipping , especially it being not left arbitrary by our Church to the Discretion of the Minister ; but required to dip or dive : And further saith , that he betrays the Church , whose Officer he is , to a disorder'd Error , if he cleave not to the Institution , which is to Dip. What abundance of Betrayers of the Truth and Church too have we in these days ? How little is the Institution or Practice of the Primitive Christians minded amongst many good Men ? and where is the Spirit of Reformation ? And doubtless that famous Author , and Learned Critick Casaubon was in the right ; will you have his words ; I doubt not , saith he , but , contrary to our Churches Intention , this Error having once crept in , is maintained still by the Carnal Ease of such as , looking more at themselves than at God , stretch the Liberty of the Church in this case deeper and further than either the Church her self would , or the Solemness of this Sacrament may well and safely admit . — Afterwards further saith , I confess my self unconvinced by Demonstration of Scripture for Infants Sprinkling . But Oh! how hard is it to retract an Error which has been so long and generally received , especially when there is Carnal Ease and Profit attending the keeping of it up , and when the contrary Practice , I mean dipping , is look'd upon so contemptible a thing , and those who do it are daily , by the ignorance of foolish Men , reproached and vilified , as it is now as well as in former days . Acts. 8. 38. — And they went both down into the Water , both Philip and the Eunuch , and he baptized him . We may see , saith Calvin , what fashion the Ancients had to administer Baptism , for they plunged the whole Body into the Water : The use with us is now , saith he , that the Minister casts a few drops of Water only upon the Body , o● upon the Head. And upon John's baptizing in Aenon near Salim , Joh. 3. 23. saith the same Calvin , From this place we may gather that John and Christ administred Baptism by plunging the whole Body into the Water . The Learned Cajetan upon Mat. 3. 5. saith , Christ ascended out of the Water ; therefore Christ was baptized by John , not by sprinking or by pouring Water upon him , but by Immersion , that is , by dipping or plunging into the Water . Moreover , Musculus on Mat. 3. calls Baptism Dipping , and saith , the Parties baptized were dipped , not sprinkled . Object . But it is still objected , Sprinkling is Baptizing , say you what you will ; and Baptism signifies Sprinkling as well as Dipping . Answ . To this we always answer , and again say and testify , that the Greek word to sprinkle , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rantizo ; and that the Translators themselves never so much as once , in all the New Testament , render Baptism , Sprinkling ; and where is the Man that affirms the word signifies Sprinkling ? Object . But the word Baptizo will bear VVashing . Answ . VVe answer then , 'T is such washing as is done by dipping ; so much as is baptized , or washed , is dip'd , and your Rantism is no washing ; and we also say , and that too with good Authority , that though the word Baptizo doth sometimes allow of that Acceptation , yet it is not the direct , immediate , genuine , and primary signification of it , for that is to dip , or plunge , as you see in the Lexicons . But at the best 't is but indirectly , collaterally , by the by ( as one observes ) so meant , or improperly and remotely , that it so signifies : And we ask , Whether when we try any Matter by the signification of the word as 't is in the Original , we shall go to the direct , original , prime , and proper , or to the occasional , remote , indirect and improper signification to be tried by ? Your practice it seems is built only upon the indirect , improper and remote acceptation of the word , and therefore is at best only an uncouth , indirect , improper and far-fetch'd practice ; and indeed , as the word is found in Scripture , respecting Christ's Ordinance of Baptism , it is evident to all what it signifies . Object . But the Pharisees , Mark 7. 4. held the washing of Hands , Vessels , Cups , Pots , and Beds , &c. and there VVashings are called Baptism . Answ . Yea , and what then , for , saith Mr. Wilson , to baptize , is to dip or plunge primarily , and signifies such a washing as is used in Bucks wherein Linnen is plunged and dip'd ; and thus they wash'd their Vessels , Hands , and Cups , viz. they swilled , rinsed , cleansed , and totally washed , dip'd , or wetted them all over with VVater , or else you may be sure it could never be said they baptized them . But , Sirs , who-ever washes Hands , Cups , Pots , or Beds , by sprinkling a few Drops of VVater upon them ? there is no washing by such a kind of Sprinkling . O that you would give over such Arguing , since the practice of Baptism in the Primitive Times doth , as you have heard , evidently shew that the Baptized were always dipped all over in VVater ; Certainly 't is no Baptism at all , if not so administred . Object . Doth it follow that we must Baptize so now ? That was in a hot Country ; but we live in a cool Climate , and when Children were Dipt , some of them died ; and God will have Mercy , not Sacrifice . Answ . Ought you not to make God's VVord your Rule ? Have you a Dispensation to make the Commandments of God void by your Traditions ? VVe conclude , the Institution of Christ and the Practice of the Primitive Church , ought to be followed in all things as near as we can . But you say this is a cold Climate : Pray , Sirs , did not Christ , when he gave forth his Commission to his Apostles , to teach and make Disciples , and Baptize , bid them go into all the World , and into all Nations ? VVere they not to go into cold Countries as well as Hot ? And , were they not to teach the same Doctrine , and administer the same Ordinances alike where-ever they come ? Or , did he tell them they should Baptize those in hot Countries that were Disciples , and Rantize such who received the Word in cold Countries ? Unless you can prove this , I am sure all you say is nothing . Certainly you were as good never pretend to Baptize , but wholly deny it , and cast it off as a low and carnal Thing , as some do , as to do another thing in the room of it , which Christ never commanded , and call it his Ordinance ; Which we do declare and testify , by the Authority of God's VVord , and a great Cloud of VVitnesses , who all understand the Greek Tongue , ( may be better than some of you do ) that 't is no Baptism at all , but a thing of Man's devising brought in , in the room of Christ's Baptism , and unjustly fathered upon him . Sirs , How dare you , In the Name of the Father , Son , and Holy Ghost , say , I Baptize thee , &c. when you do but Rantize the Person ? for you neither dip the Person , nor wash him . Has the Holy Trinity given you any Authority so to do ? For God's sake , for time to come , use the Names of those Persons by whose Authority it was first set on foot and given forth , till you can shew you have Authority from Jesus Christ to sprinkle , or pour a little VVater upon the Face of a poor Infant , or an adult Person . Nor is it any marvel , when they did dip poor Children in VVater , that some of them died , sith they are not the true Subjects of Baptism ; if they had , no doubt God would have preserved them , as well as he did those Babes whom once he required to be Circumcised . Can any believe God would command any such thing to be done , that should endanger the Life of a Child ? that was doubtless a just Re●uke for the prophanation of Christ's blessed Ordinance ; he will one day , I fear , say , Who hath required this at your hands ? Nay , and who knows what Judgments and VVrath may come upon this Land for the abominable abuse of the Sacred Institution of Baptism . God many times shews Men their Sin , by the punishment he brings upon them , if you are so fond of Humane Traditions and Innovations . Object . But why must the whole Body be dipp'd ? may not the Head be sufficient , that being the principal Part ? Answ . I must confess , in a late Discourse I had with a Minister of the Church of England , he pleaded for this , seeing he could not defend Rantism . But to give a direct Answer , pray consider whether it be the Person , ( viz. the Man or Woman ) or part of the Person that Christ commanded to be baptized ; if not the whole Body , why might it not serve only to wash or dip the Hands ? But if it were the Hands only , or the Feet , or the Head only that was to be Baptized , i. e. dipped , a small Vessel of Water would have served , and no need for Christ or John to have gone into Rivers and Places where there was much VVater , to baptize . 2. It is not said , John baptized him , i. e. our blessed Saviour , not part of him : But as the blessed Virgin bore him in her VVomb , and brought him forth , and laid him in a Manger ; so John baptized , or dipped him , that is , his whole Body into Jordan , or in the River Jordan . Moreover , 't is said , Acts 8. 12. They were baptized , both Men and Women , ( that is , the Bodies , the whole Bodies of those Men and Women ) and not some Part or Members of them : If this be not granted , we shall be run into many strange Absurdities almost every where in reading the Scriptures . 3. To put this out of doubt , 't is evident the whole Body ought to be dipp'd or baptiz'd , because ( as we shall shew in the next Chapter ) Baptism is a Figure of the Burial and Resurrection of Jesus Christ , nay , called a Burial . Now a Person is not said to be buried , that is not totally covered in the Earth ; no more can a Man be said to be baptiz'd , except he be covered all over in the VVater . 4. VVe have shewed how all the Learned agree , and positively assert , that Baptism was administred in the Primitive Times , by a total dipping the Body in VVater . And indeed at first , when this Innovation of Rantism came in , they used to sprinkle the Body all over , being sure it was not one Part , but the whole Body that was to be baptized , and so they Rantiz'd the whole Body . But you are gone here too , for you in ( your Practice , and in your own Sense ) Baptize but the Face only ; so that all your People are unbaptized Persons , as evident as any thing can be , take it how you will , if it should be granted . I mean , that Sprinkling is Baptism . CHAP. IV. Proving that Baptism is Dipping , Plunging , or Burying the whole Body in Water , In the Name , &c. from the Spiritual or Metaphorical signification of this Gospel-Ordinance or Administration . TO make it appear yet more fully , that Baptism is not sprinkling , pouring , nor any other thing , than dipping , plunging , or covering of the Body in VVater , we shall proceed to examine what it was ordained for by our Lord Jesus Christ , to hold forth , or to be a Sign or Representation of ; for like as in the Holy Sacrament of the Supper , it behoveth us to know , what the breaking of the Bread , and pouring forth of the VVine signifies , or are Figures of ; so in like manner we ought ( with as great care ) to endeavour to know what is held forth , or represented to us , as the Holy Signs of the Blessed Sacrament of Baptism ; for as all true Christians readily do confess and agree with us , that the Ordinance of the Lord's Supper is not , cannot be rightly nor truly administred , if the great Ends and Design of Jesus Christ , in the Institution of it , are not answered thereby , or ▪ what it was ordained and appointed to signify , plainly held forth and represented in its administration ; but it is contrarywise a great abuse and prophanation of it ; and from hence we , and all true Protestants , always say , Let us keep to the exact words of the Institution , and manner of its first Celebration , that so the great Things signified , both by the breaking the Bread , and pouring forth the VVine , may clearly appear , and be represented in the Administration thereof . Now then , this is that which we affirm , viz. That as the Sacrament of the Lord's Supper was ordained to hold forth the breaking of Christ's Body , and the pouring forth of his Blood ; So in like manner the Sacrament of Baptism was instituted and appointed , to hold forth Christ was really dead , buried , and that he arose again for our Justification . And that this is so , we shall not only prove it from the plain Authority of God's VVord , but by the joint Testimony of almost all famous VVriters and Divines we have met with , Ancient or Modern . And indeed we cannot but be much affected with the great Love and Goodness of our Blessed Saviour in the Institution of these two great Ordinances , it being his gracious Design and Condescention , hereby to hold forth , or preach , as I may say , to the very sight of our visible Eyes by these fit and proper Mediums , the glorious Doctrine of his Death , Burial , and Resurrection , which in the Ministration of the VVord , is preached or held forth to the hearing of our Ears , that so we might the better and more effectually be established and grounded in the sure and stedfast belief thereof ; which is indeed absolutely necessary to Salvation , as the Apostle doth plainly testify , 1 Cor. 15. 1. 2 , 3 , 4. Moreover , Brethren , I declare unto you the Gospel which I preached unto you , which also you received , and wherein you stand , vers . 1. By which also you are saved , if you keep in memory what I preached unto you , unless ye have believed in vain , vers . 2. For I delivered unto you first of all , that which I also received , how Christ died for our Sins , according to the Scripture , vers . 3. And that he was buried , and that he rose again the third day according to the Scriptures , vers . 4. This being so , let none blame us for contending so earnestly for this Ordinance according to the Primitive Purity , or its Original Glory , wherein , according to the gracious Design of Jesus Christ we daily receive , in beholding the Administration of this Sacrament , ( as well as in the Lord's Supper what is represented to us ) such a blessed establishment in the Truth of the Doctrine of Christ's Death , Burial , and Resurrection , as well as in many other Respects , the Profit and Use appears to us , no Ordinance being more significant , or ordained upon more weighty and glorious Purposes and Designs : for certainly , if we consider the grand Errors and Heresies of the present Age , so boldly maintain'd amongst us , ( by those deceived People who cry up the Light within to be the True Christ ; or that the Light or Power in that Person , called Jesus of Nazareth , distinct and apart from the Body that was Crucified , &c. is all the Christ they own ) it will clearly convince us how gracious Christ was to appoint this Ordinance , besides the Word to confirm us in the Belief , that the True Saviour was a Man , and that he did die , and was buried , and rose again , which we see in a Figure represented before our Eyes , in the administration of this Ordinance , And that this is signified in Baptism , we shall now prove ; First , From the Scripture . Secondly , By the Consent and Agreement of a Cloud of Witnesses . 1. The first Scripture is Rom. 6. Therefore we are buried with Christ in Baptism : He seems , say our late Annotators , to allude to the manner of Baptizing in those warm Eastern Countries , which was to dip or plung the Party baptized , and as it were to bury him for a while under Water . Cajetan , upon this place , saith , we are buried with him by Baptism into Death . By our Burying he declares our Death by the Ceremony of Baptism : because he that is baptized is put under Water , and by this carries a Similitude of him that was buried , who was put under the Earth now , because none are buried but dead Men — from this very thing that we are buried in Baptism , we are assimulated to Christ buried , or when he was buried . The Assemblies Annotations on this place of Scripture say likewise thus , i. e. in this Phrase the Apostle seemed to allude to the ancient manner of Baptizing , which was to dip the Party baptized , and as it were to bury them under Water for a while , and then raise them up again out of it , to represent the Burial of the Old Man and our Resurrection to newness of Life : the same saith Diodat ? Tilenus , a great Protestant Writer , speaks fully in this case ; Baptism , saith he , is the first Sacrament of the New Testament , instituted by Christ , in which there is an exact Analogy between the Sign and the Thing signified ; the outward Rite in Baptism is threefold . 1. Immersion into the Water . 2. Abiding under the Water . 3. A Resurrection out of the Water . The Form of Baptism , viz. internal and essential , is no other than the Analogical Proportion which the Signs keep with the Things signified thereby ; for the Properties of the Water in washing away the Defilements of the Body , do in a most suitable Similitude set forth the Efficacy of Christ's Blood in blotting out of Sins ; so dipping into the Water doth in a most lively Similitude set forth the Mortification of the old Man , and rising out of the Water , the Vivification of the new Man : The same plunging into the Water , saith he , holds forth to us that horrible Gulf of Divine Justice , in which Christ , for our sakes , was for a while in a manner swallowed up — abiding under the Water ( how little time soever ) denotes his Descent into Hell * even the very deepest of Lifelesness , which lying in the sealed or guarded Sepulchre , he was accounted as one dead ; rising out of the Water , holds forth to us a lively Similitude of that Conquest which this dead Man got over Death — in like manner , saith he , 't is therefore meet that we being baptized into his Death and buried with him , should rise also with him , and so go on in a new Life . — St. Ambrose saith Water is that wherein the Body is plung'd to wash all Sin away , there all Sin is buried : we suppose he means 't is a Sign of this , to shew that all Sin is buried . Many other of the Ancient Fathers speak to the same purpose , as is observed by the famous Sir Norton Knatchbul in his Learned Notes printed at Oxford , 1677. ( cited by Dr. Du Viel ) the sense and meaning of Peter ( saith he ) that Baptism , which now saves us by Water , that is , by the assistance of Water , and is Antitypical to the Ark of Noah , does not signifie the laying down the Filth of the Flesh in the Water , but the Covenant of a good Conscience towards God , while we are plung'd in the Water , which is the true use of Water in Baptism , thereby to testify our Belief in the Resurrection of Jesus Christ ; so that there is a manifest Antithesis between these words by Water , and by the Resurrection ; Nor is the Elegancy of it displeasing . As if he should say , the Ark of Noah , not the Flood , was a Type of Baptism , and Baptism was an Antitype of the Ark , not as Baptism is a washing away the Filth of the Flesh by Water , wherein it answers not at all to the Ark , but as it is the Covenant of a good Conscience towards God by the Resurrection of Chrst , in the Belief of which Resurrection we are saved , as they were saved by the Ark of Noah : For the Ark and Baptism were both a Type and Figure of the Resurrection ; so that the proper end of Baptism ought not to be understood as if it were a sign of the washing away of Sin , altho it be thus oftentimes taken metonymically in the New Testament , and by the Fathers , but a particular signal of the Resurrection by Faith in the Resurrection of Christ , of which Baptism is a lively and emphatical Figure , as also was the Ark out of which Noah returned as from the Sepulcher to a new Life , and therefore not unaptly called by Philo , the Captain of the new Creature : And the Whales Belly out of which Jonas , after a burial of three days , was set at liberty : And the Cloud and the Red-Sea in which the People of Israel are said to have been baptized ; that is , not washed , but buried ; for they were all Types of the same thing as Baptism , viz. not the washing away of Sin , but of the Death and Resurrection of Christ , and our own ; to which the Apostles , the Fathers , the Scholasticks , and all Interpreters agree . The thing is so apparent as not to need any Testimonies . But because there are not a few who do not vulgarly teach this Doctrine , it will not be superfluous to produce some of these innumerable Testimonies , that I may not seem to speak without Book ; and first let us begin with St. Paul , Know ye not that so many of you that have been baptized into Christ , were baptized into his Death ? therefore we are buried with him in Baptism into Death , &c. Else what shall they do that are baptized for the Dead , if the Dead rise not at all ? As if he had said , if there be no Resurrection , Why are we baptized ? In vain does the Church use the Symbol of Baptism if there be no Resurrection . The like Testimonies frequently occur among the Fathers — * that believing in his Death we may be made Partakers of his Resurrection by Baptism . Baptism was given in Memory of the Death of our Lord ; we perform the Symbols of his Death and Resurrection in Baptism . We know but one saving Baptism , in regard there is but one Death for the World , and one Resurrection from the Dead , of which Baptism is an Image . Here Paul exclaiming , they pass'd through the Sea , and were all baptized in the Cloud , and in the Sea † ; he calls Baptism the Passage of the Sea ; for it was a flight of Death caused by the Water . To be baptized , and so plunged , and to return up , and rise out of the Water , is a Symbol of the descent into the Grave , and return from thence . Baptism is a Pledg and Representation of the Resurrection ‖ ; Baptism is an Earnest of the Resurrection ; Immersion is a Representation of Death and Burial . Innumerable are the Testimonies which might be added . But these I think sufficient to prove that Baptism is an Image of the Death and Resurrection of Christ , ( from hence we acknowledg the Mystery of our Religion , his Deity and Humanity ) and of all the Faithful who are baptized in his Faith , from Death to Sin , to newness of Life , which if they lead in this World , they have a most assured hope , that being dead they shall hereafter rise to Glory with Christ : — Which things if so , what Affinity is to be seen between a Burial and a Washing , that Christian Baptism should be thought to draw its Original from Jewish Lotions ? for if it were true that the end of our Baptism were to signify a Washing , or Ablution ; or if it were true , that the Jews of old did admit their Children or Proselytes into their Church , by the administration of any diving , as it is asserted by many Learned Persons of late Days ; yet to prove that our Baptism is indeed an Image of Death , and Resurrection , not of washing , enough hath been said . Thus far Sir Norton Knatchbul . And indeed , what this great Man hath asserted , and clearly demonstrated , doth fully detect our Brethren , who argue for their Childish Rantism , affirming , Though Dipping was the Baptism that was practised in the Primitive Time ; yet it doth not from thence follow , that Dipping is essential to Baptism ; they are the words of our late Annotators on Mat. 3. 6. The Reason they give is , Because , the washing of the Soul with the Blood of Christ , the thing , say they , signified by Baptism , being expressed by Sprinkling , or pouring Water , as well as by Dipping , or being buried in Water . In Answer , we say with St. Bernard , viz. Immersion is a Representation of Death and Burial . But saith the famous Dr. Du-Veil , To substitute in the room of Immersion , either Sprinkling , or any other way of applying Water to the Body to signify the same thing , is not in the Power of the Dispensers of God's Mysteries , or of the Church , for that , ( saith he ) as Thomas Aquinas excellently well observes , It belongs to the Signifier to determine what Sign is to be used for the signification ; but God it is , who by things sensible , signifies Spiritual things in the Sacrament . To which let me add , Shall frail and silly Man seek out , or contrive new Rites , or Signs , having other significations than ever the great Lawgiver appointed or intended , and call them by his Name , viz. Ordinances or Sacraments of Christ ? Will God , I say , ever , think you , suffer any Man , to invent , out of his own Brains , new Signs or Symbols of Divine Gospel-Mysteries , and father them upon him ? What Ordinance hath he ordained to signify the sprinkling of the Blood of Christ ? this cannot cer●ainly stand with his Care , Wisdom , and Faithfulness ; you may as well , no doubt , and be as far justified , to contrive some other proper and fit Signs or Figures of other Gospel-Mysteries , and call them Sacraments of Christ , as to change his Holy Institution of Immersion , or Dipping , designed and ordained by him , chiefly as it most clearly appears to represent his Death , Burial , and Resurrection into Sprinkling , or Pouring , and make it represent washing in , or sprinkling with the Blood of Christ , and then say , and not blush , It may serve as well . Object . But do you not acknowledg Baptism to signify our being washed in the Blood of Christ ? Answ . In Answer to this , we do say , in a more remote sense , Baptism doth hold forth our being washed or bathed in Christ's Blood , which we doubt not but is signified in that of Titus 3. 5. by the washing of Regeneration ; and in Heb. 10. 22. Yet certainly Sir Norton Knatchbul is in the right , The proper end of Baptism , saith he , ought not to be understood , as if it were a Sign of the washing away of Sin , although it be often-times taken thus Metonymically in the New Testament . This therefore , we say , Washing is not at all the main or principal thing , or such as is immediately , or primarily , but only remotely , and secondarily signified thereby . But the Death , Burial , and Resurrection of Christ , which is the Rise and Root , the Original and Meritorious Cause of all the Good we partake of , is the principal Thing signified hereby . But what advantage is it to you that are only for Rantism , for us to own Washing is signified by Baptism , sith Sprinkling can , as you use it , in no proper manner represent Washing ? But suppose it did answer in that , yet it cannot be Baptism , because it cannot , nor does it in any respect represent the Death , Burial , and Resurrection of Christ ; nor our death to Sin , and rising again in a Figure , to walk in newness of Life ; which Baptism we have shewed was appointed to do , and therefore can be no other but Immersion , Dipping and Plunging , or covering the Body in Water , which doth resemble , and most lively hold forth the Things signified thereby to our sight . Yea these Matters , viz. Christ's Death , Burial , and Resurrection , are the cardinal or great Things to be considered ; for as in the Lord's Supper remotely many Things may be signified to us , yet all the Things cannot plainly be represented to our Eyes ; but such Things that are the more immediate Significations of it are the proper Cause of all the rest , viz. Christ Crucified , and our feeding on him by Faith , or the breaking of his Body , and the pouring forth of his Blood , are most lively set forth and represented to our visible sight : So in Baptism likewise , the main and more immediate Significations , which are the Death , Burial , and Resurrection of our Blessed Saviour , with our death unto Sin , and vivification to a new Life , is clearly resembled , though the Fruit of his Death , and Remission of Sin , and Purging , &c. are consequently gathered from it also . Calvin saith , Baptismum esse sepulturam , in quum nulli msi jam mortui mortuo tradendi sunt ; i. e. That Baptism is a form or way of Burial , and none but such as are already dead to Sin , or have repented from dead Works , are to be buried . Also Learned Zanchy , I find , writes thus on Col. 2. 12. Of Regeneration , saith he , there are two parts , Mortification and Vivification , that is called a Burial with Christ , this a Resurrection with Christ ; the Sacrament of both these , saith he , is Baptism , in which we are overwhelmed or buried , and after that do come forth and rise again : It may not be said truly , but sacramentally , of all that are Baptized , that they are buried with Christ , and raised with him , but only of such as have true Faith. Now we may appeal to all the World , whether Zanchy doth not clearly and evidently testify the same thing which we assert , viz. that Baptism is and can be no other than Immersion , or Dipping , sith Sprinkling , all must confess , doth not represent , in a lively Figure , the Burial and Resurrection of Christ , nor our dying , or being dead to Sin , and Vivification to Newness of Life , saith he , Sacramentally , i. e. Analogically ; and in respect of the near Resemblance , yet truly to be buried with , and raised with Christ . This , we say , cannot be said of them that are sprinkled only ; for if in respect of Mortification , and Vivification , they may be denominated , buried , and raised with Christ , yet that outward Rite and Ceremony cannot of it self denominate them so much as Sacramentally buried and raised with Christ , for there is not so much as any likeness of such Things in it . But in true Baptism , viz total dipping the Body in Water , and raising it again , it is in a lively Figure held forth to our sight . Moreover Chrysostom saith that the old Man is buried and drowned in the Immersion under Water ; and when the Baptized Person is afterwards raised up from the Water , it represents the Resurrection of the new Man to newness of Life , and therefore concludes ( saith my Author ) that the contrary Custom , being not only against Ecclesiastical Law , but against the Analogy and Mystical Signification of the Sacrament , it is not to be complied with . It has been too long , God grant Men Light to see their Error , and do so no more . Also Dr. Cave saith that the Party baptized was wholly immerged , or put under the Water , which was the almost constant and universal Custom of those Times , whereby they did most notably and significantly express the great Ends and Effects of Baptism ; for , as in immerging there are in a manner three several Acts , the putting the Person into the Water , his abiding under the Water , and his rising up again , thereby representing Christ's Death , Burial , and Resurrection ; and in our Conformity thereunto , our dying to Sin , the destruction of its Power , and our Resurrection to a new course of Life . By the Person 's being put into the Water , was lively represented the putting off the Body of the Sins of the Flesh , &c. by his being under it , which is a kind of Burial into Water , his entring into a state of Death , or Mortification , like as Christ remained for some time under the State or Power of Death ; therefore it is said , as many as are baptized into Christ , are baptized into his Death , &c. And then , by his Emersion , or rising up out of the Water , is signified his entring upon the new course of Life ; that like as Christ was raised by the Glory of the Father , so we should wal● in newness of Life . We are said ( saith Paraeus ) to die , and to be buried with Christ in Baptism — and further shews , that the external Act of being buried in Water in Baptism , is a lively Emblem of the Internal Work of Regeneration . This , saith Augustin , speaking of these things , is by a Sacramental Metonimy , and the meaning of it is , not that one thing is changed really into another , but because the Sign doth so lively resemble the thing signified . Thus all Men may see how the Learned agree with us , that these Scriptures do hold forth Baptism to be a lively Resemblance of Christ's Death , Burial and Resurrection , and not of the spiritual things signified only , viz. our Mortification of Sin , and rising to Holiness in a way of likeness to Christ's Death and Resurrection , but also the outward Rite or Form of Administration of the Sign it self — to be done in a way of likeness or lively Resemblance to them both ; so that either our Brethren and other Pedo-Baptists must deny the Apostle speaks here at all of the Ordinance of Baptism , or else confess they have no Baptism ; I mean none of Christ's Sacrament of Baptism , their 's not answering nor representing any such things that Baptism was appointed to do , and still does among those Christians and Churches who have it according to the Primitive Institution restored to them , and practised by them . We are , saith Mr. Leigh [ buried with him in Baptism unto Death : ] Baptism , saith he , is an Instrument not only of thy Death with Christ , which is the killing of Sin , but also of thy Burial with him , &c. He alludes to the manner in which Baptism was then administred , which was to plunge them in Water ; the plunging of them into Water which were baptized , was a Sign of their Death and Burial with Christ . Dr. Jer. Taylor , late Bishop of Down , in his Plea for the Baptists saith , This indeed is truly to be baptized , when it is both in the Symbol and in the Mystery ; whatsoever is less than this , is but the Symbol only , a meer Ceremony , an opus operatum , a dead Letter , an empty Shadow , an Instrument without an Agent to manage , or force to actuate it . CHAP. V. Proving Baptism to be Immerging or Dipping , from those Typical and Metaphorical Baptisms spoken of in Scripture . THat we might remove every stumbling-block out of the way , if possible , we shall shew you what those Metaphorical Baptisms spoken of in the Scripture do hold forth . 1. We read of the Baptism of Afflictions or Sufferings , Mat. 20. 22 , 23. Mark 10. 38. Luk. 12. 50. I have a Baptism to be baptized with , and how am I straitned till it be accomplished ! From the literal Signification of the word Baptizo , viz. drown , immerge , plunge under , overwhelm , great Afflictions come to be called Baptism , and signifies , as Vo●lius shews , not every light Affliction , but that which is vehement and overwhelming , as there are Waves of Persecution and Tribulation mention'd in Scripture ; so such as are drown'd and overwhelm'd by them may seem in a mystical way to be baptized ; the reason of the Metaphor is taken from many deep Waters to which Calamities are compared ; He drew me out of great Waters , saith David , Psal. 32. 6. I am come into deep Waters where the Floods overflow me , Psal. 69. 1 , 2. and hence great Afflictions are called Waves , or compared to the Waves of the Sea that overflow , T●y Waves and thy Billows are gone over me , Psal. 42. 7. Christ spake of his Suffering , who was as it were drowned , or drenched , or overwhelmed in Misery , no part free : every Suffering is not the Baptism of Suffering , but great and deep Afflictions , suffering unto Blood and Death , in opposition to a lesser degree or measure of them , being dipp'd and plunged into Afflictions . Mr. Wilson on the Baptism of Affliction renders it to plunge into Afflictions or Dangers as it were , saith he , into deep Waters ; so that it appears also from this Metaphorical Notion of Baptism , to baptize is to dip , or overwhelm , or cover the Body in Water . See what our last and best Annotators positively affirm on Matth. 20. 22. To be baptized , is to be dipped in Water , say they , Metaphorically ; to be plunged in A●flictions . I am , saith Christ , to be baptized with Blood , overwhelmed with Sufferings and Afflictions ; are you able so to be ? &c. 2. We read of the Baptism of the Holy Ghost and Fire : I indeed baptize you with Water , saith John , but he shall baptize you with the Holy Spirit and with Fire . Now the Question is , What we are to understand to be meant by the Baptism of the Holy Ghost ? whether the sanctifying Gifts and Graces of the Spirit are intended hereby , which all the Godly receive ? or those extraordinary Gifts or miraculous Effusions of the Holy Ghost only , which many received in the Primitive Times ? I know some are ready to make use of the Baptism of the Spirit to justify their Rite of Sprinkling or Pouring , because God is said to pour the Spirit upon his People , and to sprinkle them with clean Water , which we do grant does intend the Graces of the Holy Spirit . But certainly if they did consider the ground and reason why Persons were said to be baptized with the Spirit , they would soon perceive this Argument would utterly fail them likewise , or stand them in no stead . For we do affirm that every Believer who hath the Holy Spirit , cannot be said to be baptized with the Spirit ; like as every one that is under Afflictions and Sufferings , cannot be said to be baptized with Sufferings , as we have shewed . But in the first place , it is necessary to understand the difference between the Baptism commanded and the Baptism promised ; the Baptism commanded is that of Water , the Baptism promised was that of the Spirit . Our Saviour after his Resurrection gave forth his Commission to his Disciples , to teach and baptize , and then being assembled together with them , commanded them that they should not depart from Jerusalem , but wait fo● the Promise of the Father , which , said he , ye ha●● heard of me , Acts 1. 4. What was that ? why 't is exprest in the fifth Verse , Ye shall be baptiz'd with the Holy Ghost not many days hence ; and this was made good to them on the day of Pentecost , Acts 2. 1 , 2 3. which was no other than the Spirit in an extraordinary manner , or the miraculous Gifts thereof ; these the Apostles and believing Jews received first , and in the tenth Chapter of the Acts the same extraordinary Gifts , or Baptism of the Spirit , the believing Gentiles received , I mean Cornelius , and those with him , for they spoke with Tongues and magnified God : and Peter saith , Chap. 11. And as I spake unto them , the Holy Ghost fell on them , as on us at the first ; then , saith he , I remembred the word , &c. Ye shall be baptized with the Holy Ghost , ver . 15 , 16. Now no other Gifts of the Spirit than these great , and extraordinary , and miraculous Effusions of the Spirit we do conclude is or can be intended or meant by the Baptism of the Holy Ghost . And that you may see we are not alone in this Opinion , see what Dr. Du Veil saith on Acts 1. 4 , 5. shall be baptized , the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says Casaubon , is to dip or plunge , as if it were to dye Colours ; in which sense , saith he , the Apostles might be truly said to have been baptized ; for the House in which this was done was filled with the Holy Ghost ; so that the Apostles might seem to have been plunged into it , as in a large Fish-Pond . Hence Oecumenius on Acts 2. saith , a Wind fill'd the whole House , that it seem'd like a Fish-pond , because it was promised to the Apostles , that they should be baptized with the Holy Ghost . To the same effect , saith another , as is noted in our Book of Metaphors , Baptism is put for the miraculous Effusion of the Holy Spirit upon the Apostles , and other Believers in the Primitive Church , because of the Analogical Immersion or Dipping , for so Baptizo signifies ; for the House where the Holy Spirit came upon the Apostles was so filled that they were ( as it were ) drowned in it ; or the reason of the Metaphor saith he may be from the great plenty and abundance of those Gifts in which they were wholly immerg'd , as the Baptized are dipp'd under Water . And it appears by what Mr. Del●un hath written and translated out of Tropical Writers , that Glassius and others assert the same things . And so likewise Mr. Gosnold , a worthy and learned Man , understood it , speaking of those Scriptures ; We have here cited , saith he , these places diligently compared together , evidently shew that the Baptism of the Spirit is a distinct Baptism from that of Water , and hath no Reference at all to the inward sanctifying Graces of the Spirit ; but notes out the most extraordinary Gifts of the Spirit that ever were given to the Sons of Men , therefore called the Baptism of the Spirit . Object . But yet this Baptism however was by a pouring forth of the Spirit , and why may not Baptism be administred so ? Answ . 'T is evident 't was not by a sprinkling or dropping of the Spirit , and therefore no ways for your turn ; and though it was by a pouring out , or a pouring forth of the Spirit , yet in such sort that the House in which they were is said to be filled , and so they immerg'd or baptized with it : But however , all confess this was but a Metaphorical Baptism , and therefore your Argument from hence at best is but far fetched , and signifies nothing , for 't is a strange way to go to the Metaphorical Notion of a word to prove a Practice that is contrary to the literal and proper Signification thereof . Moreover , if this be granted which we have hinted here , it may serve to detect the Error of some Men who own no other Baptism than that of the Spirit , and think that the ordinary Gifts and Graces of the Spirit is the Baptism of the Spirit , which there is no ground , as I can see , to believe ; nor was there any other Baptism to continue to the end of the World , but that of Water without doubt , sith the Baptism of the Holy Spirit was given only to the Apostles and Saints in the Primitive Time for the Confirmation of the Gosp●l , as these Scriptures shew , Mark 16. 16 , 17 , 18 , 20. Heb. 2. 3 , 4. Therefore let such take care who say they have the true Baptism , and are baptized with the Spirit , left they are found Liars , and to be indeed without any Baptism at all ; for though the Saints before that great Effusion of the Spirit , nay before Christ was manifested in the Flesh , had the Holy Spirit , and some of them in a glorious manner ; yet , as some learned Men observe , they were not said to be baptized with it : so likewise Believers in these days have the Spirit of Christ in the ordinary Gifts and Graces thereof , yea and the Promise of Christ is , that the Blessed Spirit the Comforter shall abide with us for ever , yet are not we , nor any now baptized with it , nor have any ( as I humbly conceive ) since those miraculous and extraordinary Gifts ceased in the Church . Thirdly , There is another Typical or Metaphorical Baptism spoken of , viz. the Children of Israel , or the Fathers are said to be baptized to Moses in the Cloud , and in the Sea , 1 Cor. 10. Some have of late intimated , That the Rain that fell from the Cloud , sprinkled them as they past through the Sea , and from hence would have Baptism to be Sprinkling : Truly , if that was a Baptism , viz. it raining upon them , the People may save their Mony , and never go to Priest ●or Minister more to Christen their Children , for 't is but to carry them abroad when it rains , and they will be so baptized ; and it will be as true a Baptism , no doubt : for the using the Name of the Father , &c. doth not make Baptism , though true Baptism cann't be warrantably administred without mentioning the Names of the Sacred Trinity . But we must conclude , there was something else than that which these Men suppose in that Case , which caused the Apostle to say , Our Fathers were baptized unto Moses , in the Cloud , and in the Sea. It was doubtless a Type and plain Figure of Gospel-dipping , or burying in Water ; for they were overwhelmed , 't is evident , as it were , in the Cloud , and in the Sea. And we must give our late Annotators their due at this turn also , for they speak much the sense of the Spirit of God in that place ; pray take their own words , after they have given the sense of divers Learned Men upon the Text ; this they fix upon us to be most probably the meaning of the Scripture ; Others , say they , most probably think , that the Apostle maketh use of this term , in regard of the great Analogy betwixt Baptism , ( as it was then used ) the Persons going down into the Waters , being dipped in them ; and the Israelites going down into the Sea , the great Receptacle of Water , though the Waters at that time were gathered on heaps on either side of them ; yet they seemed buried in the Waters , as Persons in that Age were when they were baptized . — A very plain Figure doubtless , they having the Water on each side of them ; and to which they might have added , the Watery Cloud over them , whether it broke down upon them or no , they were , as it were , buried in the Cloud and in the Sea ; so that this Notion of Typical Baptism makes nothing for Sprinkling . And thus we hope we have fully evinced , and clearly proved , to all unbyass'd Men , what Baptism is you have heard . First , It is immerging , or dipping into the Water , from the proper , literal , and genuine signification of the word Baptizo . Secondly , From the manner of Baptizing in the Primitive Times . Thirdly , From the Spiritual Signification of the Holy Ordinances of Baptism , together with the great Design and End of Christ in the Institution of it . Fourthly and lastly , From the Typical and Metaphorical Baptisms we read of in the Scriptures . We shall now proceed to speak of the Persons who are the true Subjects of Baptism in the next place . CHAP. VI. Proving Believers , or Adult Persons , only to be the Subjects of Baptism , from Christ's great Commission , Mat. 28. WE having clearly evinced and proved what Baptism is , and that Rantism is not the Ordinance , 't is clearly another Act ; nor is Baptism any other thing than Immerging , Dipping , or Plunging the Body all over in Water : And this being so , we may from the whole infer , that all those who have been only sprinkled , whether as Children , or Adult , are all Unbaptized Persons , and will certainly be so found in the Day of the Lord ; let their Teachers affirm or say what they will for their calling it Baptism , does not make it to be so : for suppose the Jews , or the Off-spring of Abraham , to whom God commanded Circumcision , instead of doing that Act , should have devised some other Thing in the room of it , as the pairing off the Nails of their Children at eight days old , and have given that Act the name of Circumcision , would that have made it Circumcision ? And truly , they might have as good a Plea , no doubt , for such an Invention , considering how dangerous and grievous a thing Circumcision was to little Children , as the first Inventers of Sprinkling a little Water on the Face of a Babe could pretend unto , in changing Baptism into Rantism . Now , in the next place it behoveth us to enquire , who or what kind of Persons they are , that our Lord Jesus Christ hath required to be baptized ; and there is no better way certainly to know this , than to go to the great Commission , Matth. 28 19 , 10. All Power , saith Christ , is given to me in Heaven and Earth . Go ye therefore , teach all Nations , baptizing them , &c. 1. First observe , that this Commission was given forth by Christ , just as he came out of the Grave , or rose from the Dead . Certainly what he said at other times , should with all care be minded , he being the Son of God ; but much more now at this time . If God should have sent a Saint from the Dead , to let us know what we should do , would we not give all diligent heed to him ? but much more to Jesus Christ . 2. In the second place , especially considering the Power and Authority he testifies the Father had given to him as Mediator , viz. to be Head and chief Governour of his Church ; or King and Lawgiver in all Spiritual Things and Matters over the Souls and Consciences of Men , all Power to dispose of all things in Heaven and Earth , or Power over Men and Angels , i. e. Power to make and give forth Laws , Statutes , and Ordinances , how , and after what manner God ought by us to be worshipped in Gospel-days , a Power that is given to him alone , whose Laws and Appointments none have any Power to dispense with , nor change or alter the Administration of to the end of the World ; Go ye therefore , teach all Nations , baptizing them , &c. 3. Observe what is Antecedent to Baptism , Teach all Nations ; there must be teaching , they must be first Taught , or made Disciples , for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as is well known and confess'd by all , doth signify , to discipulize , or make Disciples , and next baptize them . And this also we find was his own practice , first to make Disciples , and then to baptize them ; John 4. 1 , 2. Jesus ( 't is said there ) made and baptized more Disciples than John ; it is not rantize them , and then teach or make Disciples of them , as the manner of some now-adays is , and for a long time has been . Lord , that ever Men should be so bold and presumptuous , as once to attempt to alter or change any thing of this Holy or Great Commission , or adventure to do Things contrary to what is given forth here by Jesus Christ , as King and Law-giver of the New Testament . What will they say when God rises up ? What will they answer him when he visiteth them ? Job 31. 14. 4. Note the Extent of the Commission here given by Christ to his Disciples , Go teach all Nations , baptizing them , Go into all Nations ; or , as Mark has it , Into all the World , East as well as West , North as well as South , into Cold Countries as well as Hot , and make Disciples where-ever you come , and Baptize them , &c. not Rantize them ; not dip them in hot Climates , and sprinkle them in Cold. 5. Observe in whose Name they are required to baptize , viz. in the Name of the Father , and of the Son , and of the Holy Ghost ; into the Name , so the Greek : In the Name doth not only import the naming of the Names of the Father , Son , and Holy Spirit , but in the Authority , and into the Profession of the Blessed Trinity , of the one Divine Being , dedicating the Persons baptized ( saith our Annotators ) to God the Father , Son , and Holy Ghost . But how dare any presume to Rantize a Babe that is uncapable to be taught or made a Disciple by teaching ? In the Name of the Glorious Trinity , can they say and prove it , Christ hath given them any such Authority ? I am sure they have no Warrant nor Authority so to do , from this Blessed Commission of Jesus Christ — It was by dipping of Adult Persons then — But it was in an hot Country , say our late Annotators , where at any time , without the danger of Persons Lives , it might be so done . Doth not our Blessed Saviour's Words immediately following fully answer this Objection , and , lo I am with you always to the end of the World ? Has not Christ Power to preserve , protect , and uphold all such Persons which he commands to be Baptized ? Nay , can we think Christ would institute an Ordinance to destroy the Lives of any Persons ? Besides , we know he has preserved thousands in this cold Climate ; nay , and never did I hear of any one Person that received the least Hurt or Damage by being Baptized according to the Commission of Christ ; though some have gone into the Water in the time of the great Frost , and at other Times of bitter Frost and Snow ; nay , and Persons very Aged , and of both Sexes , and some that have been very weak and sickly — though our Adversaries have falsly reported to the contrary . But can they be so 〈◊〉 left to themselves , to think this will be a good 〈◊〉 for them , for changing this Ordinance of Jesus Christ , when he comes to call all Men to an account ? certainly they will find themselves deceived . But say our late Annotators , Where it might be , we judg it reasonable , and most resembling our burial with Christ , by Baptism into Death , but we can't think it necessary , for God loveth Mercy rather than Sacrifice . Answ . Sirs , wherefore do you judg it reasonable , and not necessary ? Is it not necessary for you to do what Christ hath commanded , and when at no time there is any danger of the Lives of Persons ? If you will follow your Master's Command , and only Baptize such who are made Disciples , viz. believing Men and Women ; is it not necessary for you to do Christ's Work , as Christ has required ? Is it necessary you should alter any of his Holy Laws , and make void one of the great Sacraments of the New Testament by your Traditions ? I pray , my dear Brethren , consider more seriously of it . From hence it is evident , that those who ought to be Baptized , are Disciples , and none else ; and that a Disciple is one that is a Believer , one that is taught , or has learned of Christ ; The Disciples were first called Christians in Antioch , Acts 11. 26. Not only , say our Annotators , as Scholars were called amongst the Greeks from their Masters , viz. Platonists , Pythagor●ans , to teach us whom we profess to learn of , and be instructed by , but to mind us of our Unction , for Christians are Anointed ones , 1 John 2. 2● . Such Disciples are the true Subjects of Baptism . Yea , Christ ( saith Mr. Baxter ) in his Commission , directeth his Apostles to make Disciples , and then baptize them , promising , That he that believeth , and is baptized , shall be saved . And in another Book of his , speaking of the same Commission , This , saith he , is not like some occasional mention of Baptism , but is the very Commission it self of Christ to his Disciples , for Preaching and Baptizing , and purposely expresseth their several Works , in their several Places and Order . Their first Task is , To make Disciples , saith he , which are by Mark called Believers . The second Work is , To Baptize them ; whereto is annexed the Promise of Salvation . The third Work is , To teach them all other things , which are after to be learned in the School of Christ . To contemn this Order , ( saith he ) is to contemn all Rules of Order : for where can we expect to find it , if not here ? I profess my Conscience is fully satisfied from this Text , that there is one sort of Faith even Saving , that must go before Baptism , the profession whereof the Minister must expect : What can any Baptist say more ? Let Mr. Baxter tell us what difference there is between contemning that Order Christ hath left in his great Commission , and a direct derogating from it , or acting quite contrary to it : And is not this so , viz to Rantize or Sprinkle , instead of Baptize and Sprinkle first , before they are taught or made Disciples ? nay , and such too , who are not capable to be taught or made Disciples of : Is no● this to flight , is not to contemn Christ's Order in his Commission ? for sith Christ appoints such , that by Teaching are made Disciples to be Baptized , he excludes all other the institution of Christ in this his Commission , being doubtless a perfect Rule ; and those who do otherwise , follow their own Inventions . I find Mr. Danvers cites Mr. Perkins , ( I have not that Book of Mr. Perkins ) speaking to this purpose , on the words of the Commission , Teach all Nations , baptizing them , &c. I explain these Terms , saith he , thus : Mark , first of all it is said , Teach ; that is , make Disciples , by calling them to believe and repent . Here we are to consider the Order which God observes in making with Men a Covenant in Baptism . First of all he calls them by his Word , and Commands to believe , and to repent . In the Second place , God makes his Promise of Mercy and Forgiveness . And , Thirdly , He Seals his Promise by Baptism . — They , saith he , that know not , nor consider this Order which God used in Covenanting with them in Baptism , deal preposterously , over-slipping the Commandment of Repenting and Believing . It appears to me as if God will sometimes make Men speak the Truth whether they will or no , and confirm his own blessed Order , though they contradict their own Practice thereby . Paraeus ( the same Person saith ) upon Mat. 3. 5. shews , that the Order was , that Confession as a Testimony of True Repentance go first , and then Baptism for Remission of Sins afterwards . What Commission our Brethren have got , who sprinkle Children , I know not , let them fetch a thousand Consequences , and unwarrantable Suppositions for their Practice , it signifies nothing , if Christ has given them no Authority or Rule to do what they do in his Name . Natural Con●sequences from Scripture we allow , but such which flow not naturally from any Scripture we deny ; Can any think Christ would leave one of the great Sacraments of the New Testament , not to be proved without Consequences . For I am sure there is no Baptism to be administred before the Profession of Faith in the Commission , nor no where else in Christ's New Testament ; and that Faith is required in the second place as pre-requisite unto Baptism , is very plain from Mark 16. 16. They must be Believers , none are fit Subjects of Baptism , but they that believe , and are capable to believe ; He that believeth , and is baptized , shall be saved , &c. not he that is baptized , and then believes . Take heed you do not invert Christ's Order ; and if there is no Baptism to be found in the New Testament to be practised before Faith , much less Sprinkling or Rantism is there required . CHAP. VII . Proving Believers to be the only true Subjects of Baptism , from the Apostles Doctrine , and the Practice of the Primitive Churches . WE read that the Apostles , according to the Commission Christ gave them , preach'd the Gospel of the Kingdom , having received the Spirit from on high , and began at Jerusalem as he had commanded them , and so endeavoured to make Men and Women Disciples , i. e. bringing them to the sense and sight of their Sins , and knowledg of their lost and miserable condition by Nat●●e , as being unconverted and without Christ ; and in Acts 2. where Peter preached the first Sermon that was preached after the Ascension of the Lord Jesus , And when they heard this ( the Text saith ) they were pricked in their Hearts , and sai● unto Peter and the rest of the Apostles , Men and Brethren , what shall we do ? then said Peter , REPENT AND BE BAPTIZED every one of you in the Name of Jesus Christ , for the Remission of Sins , and ye shall receive the Gift of the Holy Ghost , &c. And then they that gladly received the Word , were baptized ; and the same day there was added to them about three thousand Souls . Pray observe the Footsteps of this Flock , I mean the manner of the Constitution of this Church , it being the first Church that was planted in the Gospel-days , it was the Church at Jerusalem , and indeed the Mother-Church ; for evident it is , all other Gospel-Churches sprang at first from this , and hence some conceive the Apostle calls this Church Jerusalem above , * , being the Mother of us all , said to be above , not only because she was in her Constitution from Heaven , or by Divine and Evangelical Institution , but also might be said to be above in respect of Dignity or Priviledg , being first constituted , and having the first Fruits of the extraordinary Gifts of the Spirit poured out upon them ; and besides , having all the great Apostles at first as Members with her ; and hence 't is that all other Churches were to follow the Church of God that was in Judea , and were commended in so doing , and certainly 't is the Duty of all Churches so to walk unto the end of the World. But to proceed , Acts 8. we find Philip , being by the Providence of God cast into Samaria , he preaches Jesus Christ to them , and when they believed Philip , preaching the things concerning the Kingdom of God , and the Name of Jesus Christ , they were baptized both Men and Women : not till they were Disciples , and did believe , were any baptized : [ Men and Women , ] not Children , not them and their little Babes ; if Philip had so done , he had acted contrary to his Master's Commission . In the same Chapter we find he preached Christ to the Eunuch also , And they came to a certain Water ; and the Eunuch said , See , here is Water , what doth hinder me to be baptized ? ver . 37. And Philip said , If thou believest with all thine Heart , thou mayst . And the Eunuch answered , and said , I believe that Jesus Christ is the Son of God : And they both went down into the Water , both Philip and the Eunuch , and he baptized him . There must be Faith or no Baptism , thou mayst or thou oughtest , 't is lawful , or according to Christ's Law , i. e. his Commission . A Verbal Profession is not sufficient , say our late Annotators on this place . Philip in God's Name requires a Faith as with all the Heart , and not such as Simon Magus had , who is said to believe , and be baptized , vers . 13. this was ( say they ) the only thing necessary , either then or now if rightly understood . How was it known , saith Mr. Baxter , but by their Profession , that the Samaritans believed Philip preaching the things concerning the Kingdom of God , and the Name of Jesus Christ , before they were baptized both Men and Wome ▪ and , saith ●he , Philip caused the Eunuch to profess before he would baptize him , that he believed that Jesus Christ was the Son of God. Moreover , in the tenth of the Acts we find Cornelius and those with him were first made Disciples by Peter's preaching , and the Spirit 's powerful Operation , and then were baptized ; Who can forbid Water ( saith he ) that thest should not be baptized , who have received the Holy Ghost as well as me ? And he commanded them to be baptized in the Name of the Lord Jesus ; that is , by the Authority of Christ according to the Commission . So in Acts 16. when the poor trembling Jaylor was made a Disciple , i. e. did believe with his whole House on the Lord Jesus Christ , he was with his whole House baptized ; so Lydia believed and was baptized , Acts 16. 14. the like in Acts 18. Crispus believing on the Lord , and many of the Corinthians hearing , believed , and were baptized . The Chief Ruler believed with all his House and were baptized , he believed , his House believed , the Jaylor believed , all runs in their believing , all must by believing be made Disciples , or not be baptized . Luther saith that in Times past , the Sacrament of Baptism was administred to none except it were to those that acknowledged and confessed their Faith , and knew how to rehearse the same , and why are they now ? See Mr. Baxter in his sixteenth Argument against Mr. Blake , if there can be no Example given in Scripture of any one that was baptized without the Profession of a saving Faith or any Precept for so doing , then must we not baptize any without . But , saith he , the Antecedent is true , therefore so is the Consequent . 1. I have , saith he , shewed you , John required the Profession of true Repentance , and that his Baptism was for Remission of Sins . 2. When Christ layeth down the Apostolical Commission , the Nature and Order of the Apostles Work , it is first ●o make them Disciples , and then to baptize them in the Name , &c. That it was saving Faith that was required of the Jews and profest by them , Acts 2. 38. is plain in the Text. The Samaritans believed , and had great Joy , and were baptized , &c. The Condition upon which ( saith he ) the Eunuch must be baptized was , if he believed with all his Heart . Paul was baptized after Conversion , Acts 9. 18. The Holy Ghost fell on the Gentiles before they were baptized , Acts 10. 44. Lydia's Heart was opened before she was baptized , and was one the Apostle judged faithful , Acts 16. 14. So he goes over with all the Scriptures we have mentioned , proving they were Believers , and none else , that all along in the New Testament were baptized ; 't is strange to me that the Man should have such clear Light and plead for the Commission , and the Practice of the Primitive Christians , and yet dare attempt to sprinkle Children , having neither a Command from Christ , or a Precedent from the Apostles for any such thing . Object . I know 't is objected Baptism was administred only to Believers in the Apostles time , but that was the Infancy of the Church . Answ . I am not a little troubled to hear any Man to argue after this manner ; for though it be granted in the Apostles days the Church was newly constituted , and so might be said to be new born ; yet to say that was the Infancy of the Church , ( as Infancy imports in our common Acceptation , Weakness or Imperfection ) is a false and foolish Assertion . 1. Because that was in truth the time of the Churches greatest Glory , Perfection and Beauty , and very soon after the Apostles fell asleep , the Church , though she grew older , yet she decayed , and Corruptions crept in ; the Church might in that respect be compared to a glorious Flower , that as soon as ever it is blown and quite put forth it is in its Glory , and let it stand a while and it soon fades , and loses much of its Lustre and Beauty ; even so did the Church of God : and it was foretold also by the Apostles , it would so after their departure come to pass , by the entring in of grievous Wolves who should not spare the Flock , i. e. the Church ; nay , the Spirit of Antichrist , ( Paul saith , ) or Mystery of Iniquity , did even then work in the Apostles days . And St. John speaks to the same purpose , Little Children , it is the last time : and as ye have heard that Antichrist shall come , even now are there many Antichrists , whereby we know that this is the last time : and indeed all generally believe the Church continued not a pure Virgin to Christ much longer than one hundred Years after his Death ; now then shall any presume to say that was the Infancy of the Church , as if the Church arrived to clearer Light , Strength , and Glory in after-Times . But , 2. Had not the Gospel-Church in that Age the extraordinary Apostles with it , like to whom never any rose after to succeed them ; nay such who were conversant with the Lord Jesus after he rose from the Dead , and spake to him mouth to mouth , and did eat and drink with them ? as Peter saith , Acts 10. 3. Had not the Church then extraordinary Gifts , nay , such an infallible Spirit and Presence of Christ with her , that her Sons could clearly discern Spirits , and know when they speak , and when the Spirit spake in them ? Now speak I , not the Lord. 4. Was not that Church set up to be a Patern , or perfect Copy , after which all succeeding Churches were to write ? can we think that others ever attained to the like , much less to greater Light and Knowledg than they ? These things considered , fully shew the folly and weakness of this Assertion and Objection . But if Believers were the only Subjects of Baptism in the Primitive Time , and this was according to the Commission of Christ and Practice of those days , how came this Order and Administration to be altered and changed , I mean by whose Authority ? nay , and which is worst of all , if that Infant-Baptism may be deem'd to be a Divine Rite , or an Ordinance of God , sith 't is not recorded in the Scripture , nor practised in the Apostles Time , it renders not only the Gospel-Church weak and imperfect , but Christ himself unfaithful , or less faithful than Moses , who was but the Servant , and yet lest nothing dark or unwritten which God commanded him , but did do every thing exactly according to the Patern shewed him in the Moun● . Nay , and by the same Argument ( since Infant-Baptism was not instituted by Christ , no● practised in the Primitive Church ) and yet may be admitted as a Divine Ordinance of Christ , and so practised by Christians ▪ why may not all , or many other Rites and Sacraments owned and maintained in the Romish Church , be admitted also ? But , Object . I have heard some say , Is it my where forbid ? Answ . To which I answer , where are such things as Crossings , Salt , Spittle , and Sureties , &c. forbid ? At this Door what Inventions and Innovations may not come in , or be admitted , of such a dangerous Consequence is this , that it would undo us all ! Object . But say you at that time , i. e. at the first preaching the Gospel and planting Churches , Adult Persons were baptized only because they were before they believed either Jews or Heathens ; but when they believed and were baptized , their Children had a right to Baptism likewise . Answ . This is soon said , but hardly , nay not at all to be proved . For it cannot be their Childrens right without Authority or Command from Christ : for if we should grant all our Brethren say concerning Abraham's Seed , and of their Childrens being in Covenant , this will not justify their Practice of baptizing them , if they argue thus till Dooms-day , except Christ hath left them a Precept , or his Church a Precedent so to do ; for Abraham's Seed , though they were such a thousand times over , had no right to Circumcision until he received the word of Command to circumcise them from the great God. Nor had Lot , and other godly Men in that day , any right to that Ceremony who were not of Abraham's Family , because God limited his Command to himself , his Sons , and Servants , or such who were bought with Mony , and so came into his House . Secondly , We des●re it may be considered that the History we have of the Gospel-Church in the Apostles days from the first planting of the Church at Jerusalem , till St. John received his Revelations , contains more than ●ifty Years , and there was no ●ewer than three thousand Persons baptized at once in that first Church ; so that we may conclude there were many thousands of Believers who doubtless had many Children born unto them during the time of the Gospel 〈◊〉 in the History we have recorded in the New Testament , and yet we read not of one of their Children upon the account of federal Holiness , and their Parents covenanting with God , baptized ; and can any be so blind as to think the holy God would have left this thing so in the dark without the least hint or intimation , had it been any of his Mind or Counsel that Believers Seed should be baptized ? I am sure they cannot say it , without reflecting upon the Faithfulness , Care , and Wisdom of God. CHAP. VIII . Proving Believers the only true Subjects of Baptism from the special ends of this holy Sacrament . WHat the special end and use of Baptism is , comes next in order to be considered , wherein it will more fully and clearly appear that no Infant in Non-Age ought by any means to be baptized . First of all , it was ordained to be a Sign 〈…〉 the Baptized of some inward 〈…〉 viz. of the Person 's Death unto 〈…〉 to a new Life buried with 〈…〉 i. e. Christ doth certainly 〈…〉 ●mmediately ( if not wholly ) in 〈…〉 Scripture to that outward Sign 〈…〉 that in which there is a plain Representation of the Mystery and inward Grace , we are said to be buried and risen both in Signification , and also in lively Representation of the inward and spiritual Burial and Resurrection with Christ . Secondly , Here is mention made of the Sign , and of the Thing signified . And as for that which is spoken of under this Expression , Buried in Baptism , 't is delivered as a M●dium ( saith one ) whereby , as a Motive whereunto , and as a Reason wherefore , as an Image and Representation , wherein we are both to read , and remember , and also practise and perform that other ; for , do but mark , how shall we that are dead to Sin , ( i. e. should be ) live any longer therein ? Know ye not , that as many of you as were baptized into Christ , i. e. into , or in token of an Interest in him , and of a Oneness and Fellowship with him by Faith , are baptized into his Death ? i.e. in token of such a Communion with the Power of his Death , as to kill Sin , and crucifie the old Man , so that henceforth we should not serve Sin ? therefore hence it is , saith he , that in Baptism , ( i. e. the outward Sacrament ) we are buried with him , i. e. outwardly , visibly , bodily in Water into his Death , i. e. in token and resemblance of our dying unto Sin by virtue of his Death ? That we should be ever practically mindful of this , That like as Christ rose again after he was dead , so we should rise to a new Life ; for if we have been planted together in the likeness of his Death , ( i. e. signally in outward Baptism , spiritually , and really in the inward Work of Death unto Sin , &c , performed by the Spirit upon the Soul ) we shall be also in the likeness of his Resurrection . Thirdly , This Burial and Resurrection that is immediately expressed by these words , Buried with him in Baptism , wherein ye are also risen with him , is made a Motive , Argument , and Incitement to the spiritual Death and Resurrection ; for therefore are we perswaded to die to Sin and live righteously , because in Baptism we are buried in Water , and raised again , in token that we ought so to do ; and to this end are we baptized , and buried , and raised therein , and so interested into all the other Benefits of Christ's Death , Remission of Sins , and Salvation , viz. that we should die to Sin and live holily , and to the end also that we may thereby be put in mind so to do . Now if this Death and Burial in Baptism be to this end , viz. to teach us , and shew us how we must die to Sin : Then I infer two things , First , That the burial in Baptism , here spoken of , is not the Death to Sin ; for the Motive , and things we are moved to do , are two ; and so are the Sign , and the Thing signified . Secondly , That Infants are not capable Subjects of Baptism : for this Sacrament calls for Understanding , and Judgment , and Senses to be exercised in all that partake thereof , or else the whole work will be altogether insignificant . Therefore , saith one , to carry a poor Babe to Baptism , is as much as to carry it to hear a Sermon . — A Sign , as Pareus observeth , is some outward thing appearing to the Sense , through , which some inward thing is at the same time apprehended by the Understanding . Therefore , saith Mr. Perkins , the preaching of the Word , and the administration of Sacraments are all one in substance ; for in the one the Witness of God is seen , and in the other heard . Secondly , Another end of Baptism is , that it might be a signal Representation of a Believers Union with Christ , hence called a being baptized into Christ , and a putting on of Christ . As many as have been baptized into Christ , have put on Christ , and are all one in Christ Jesus , saith Mr. Baxter , and are Abraham's Seed , and Heirs according to Promise , Gal. 3. 27 , 28 , 29. This speaks the Apostle of the probability grounded on a credible Profession , &c. And further , saith he , our Baptism is the Solemnizing of our Marriage with Christ , and 't is a new and strange kind of Marriage where there is no Profession of Consent . Now if this be true which Mr. Baxter affirms , and I see no cause to doubt of it ; ( most worthy Men , as well as Scripture , agreeing in this case with him ) how absurd and ridiculous a thing is the Invention of Infant-Baptism , sith all Men know they are not capable to signify their Consent of Marriage with Christ ; if any thing in the World cuts in pieces the very Sinews of Infants Baptism 't is this ; for there is a Contract made between both Parties before the Solemnization of Marriage ; and how can a Babe of two or ten days old do that ? 't is a strange Marriage if it be not done , though more strange indeed without the other . But may be some will say 't is a Marriage by Proxy or Sureties , as Princes sometimes are married . Answ . Sometimes there has been some such like Action done I must confess : But does not the Prince actually consent so to be married ? But all this while , who has required any thing of this at our Hands ? Are not Sureties in Baptism a meer human Invention ? and have not our Brethren cast it away as such ? The third end of Baptism , as Mr. Perkins observes , is this , viz. 'T is a Sign to Believers of the Covenant on God's part of the washing away of our Sins in the Blood of Christ ; we see , saith lie ▪ what is done in Baptism , the Covenant of Grace is solemnized between God and the Party baptized ; and in this Covenant something belongs to God , and something to the Party baptized . Are Infants capable thus to covenant with God ? though we doubt not but it is so in some good sense between the Almighty and a Believer , who is the only Subject , i. e. there is indeed a mutual Stipulation on both Parties in that Solemnity , but an Infant can do nothing herein . Baptism , saith Bullinger , is an Agreement or Covenant of Grace which Christ enters into with us when we are baptized , &c. Fourthly , Baptism is called the Baptism of Repentance for the Remission of Sins ; one end of this Ordinance therefore is this , viz. To testify the Truth of our Repentance , and to engage us thereby to bring forth Fruits meet for amendment of Life . As their Sins are not forgiven them , saith Mr. Baxter , till they are converted ; so they must not be baptized for the Forgiveness of Sins , till they profess themselves converted , seeing to the Church non esse & non apparere is all one . Repentance towards God , and Faith towards our Lord Jesus Christ , is the sum of that preaching that makes Disciples , Acts 20 , 21. Therefore both these must by Profession seem to be received , before any at Age are Baptized . And that no other , say I , besides them at Age ought to be baptized , by this very Argument is very clear and evident . Bullinger , as he is quoted by Mr. Baxter , I find speaketh thus , viz. To be baptized in the Name of our Lord Jesus Christ , saith he , is by a Sign of Baptism , to testify that we do believe in Christ for the Remission of Sins : First , mark , it is not only an Ingagement to believe hereafter ; but the Profession , saith he , of a present Faith. Secondly , And that not a common Faith , but that which hath Remission of Sin. Farewel to Infant Baptism ; a present Faith is required of such that are to be baptized , nay , and more , a present profession of it too . Infants have neither Faith , nor can they profess it , Ergo they are not to be baptized . Fifthly , Another End of Baptism is , ( as one well observes ) to evidence present Regeneration ; whereof , saith he , it is a lively Sign or Symbol — Hence 't is called the Washing of Regeneration ; what signifies the Sign , where the Thing signified is wanting ? Baptism is frequently called the Lave● of Regeneration , it being a Sign or Figure of it to the Person Baptized . Christ hath instituted no Baptism , saith Mr. Baxter , but what is to be a Sign of present Regeneration ; but to Men that profess not a Justifying Faith , it cannot be administred as a Sign of Regeneration . Therefore he hath instituted no Baptism to be administred to such . Does not this Argument make void the Baptism of Infants , as well as Adult Unbelievers , by the Ancients ? Let Mr. Baxter take it again , but with a very little alteration . Christ hath instituted no Baptism but what is to be a Sign of present Regeneration ; but to little Babes that profess not a justifying Faith , it cannot be administred as a Sign of present Regeneration , therefore he hath instituted no Baptism to be administred to Infants . The stress of the Argument lies in the Institution of Christ , in that no Baptism is instituted and commanded by Christ , but what is a Sign of present Regeneration , not Future ; therefore Infant-Baptism can be no Baptism of Christ . Sixthly , Baptism is called , An Answer of a good Conscience , by the Resurrection of Christ from the Dead ; or the Covenant of a good Conscience by the Resurrection of Christ , ( as saith Sir Norton Knatchbul , in his Learned Notes printed at Oxford , 1677. ) in the belief of which Resurrection we are saved , saith he , as they were saved by the Ark. But now Infants cannot Covenant thus , nor Witness thus in Baptism by a Belief of the Resurrection , ( which saith the said famous Learned Man ) Baptism is an emphatical Figure , or a particular Signal of , to the Person baptized . See what our Late Annotators speak upon the place ; In Baptism , say they , there is a solemn Covenant , or mutual Agreement between God and the Party baptized , wherein God offers , applies , and seals his Grace , stipulating or requiring the Parties acceptance of that Grace , and devoting himself to his Service ; and when he , out of a good Conscience doth ingage and promise this , which is to come up to the terms of the Covenant , that my be properly called the Answer of a good Conscience — it seems , say they , to be an allusion to the manner of Baptizing , where the Minister ask'd the Party to be Baptized concerning his Faith in Christ ; and he accordingly answered him , Dost thou believe ? I believe , &c. Acts 8. 37. Now , are Children capable to do any of this ? Can they covenant with God ? Can they answer a good Conscience , by believing the Resurrection of Christ ? or can Baptism appear to be a Symbol of it to them ? No , nor indeed can Rantism be so to any other , I mean to the Adult . Seventhly , Baptism hath another End and Use assigned to it , viz. That the Party baptized may have an orderly entrance into the Visible Church , and so have a right to partake of all other Ordinances and Priviledges thereof , as breaking of Bread , &c. This hereafter I shall make fully appear ; nor is it any other thing than is generally owned by Christians , and eminent Men ; but Infants cannot be admitted to those Priviledges , viz. to the Sacrament of the Lord's Supper , &c. and therefore ought not to be baptized ; for he that has right to one , cannot be denied the other , by any Ground or Authority from God's Word . CHAP. IX . Containing several other Arguments , proving , why not Infants , but Believers only , are the true Subjects of Baptism . IF there is no word of Institution , or any thing in the Commission of Christ for Baptizing Infants , but of Believers only , then not Infants but Believers only ought to be Baptized . But there is no word of Institution , or any thing in the Commission of Christ , for baptizing Infants , but of Believers only ; Ergo , not Infants , but Believers only are the Subjects of Baptism . The Major Proposition is undeniable : for if Infants may be baptized in the Name , &c. without any Authority from Christ , or word of Institution , or the least intimation of it in the great Commission , what Innovation can we keep out of the Church ? This is enough to cause any Protestant to renounce his Religion , and cleave to the Romish Communion , who asserts the Church's Power is such , that without a word of Institution , she may do the Lord knows what . — Nor do they , as far as I can find , assert Infant-Baptism from the Authority of the Scripture ; but from the Power Christ has left in the Church , in which they seem more honest than some Protestants , that pretend to maintain this Rite , by plain Scripture-proof , without the least shadow or intimation of any such thing , to the palpable Reproach of the Christian Religion . As to the Minor , 't is evident , and owned by the Learned , that those who are enjoined to be baptized , in the Commission , Matth. 28. are first to be taught , or made Disciples : But Infants cannot be made Disciples , being uncapable of teaching ; therefore there is nothing in that Commission of Infant-Baptism : If they have any other word of Institution or Commission , let them produce it , we profess we know of none . Object . Christ commanded his Disciples to baptize all Nations ; Children are part of the Nations , therefore may be baptized : Thus you see we have Authority to baptize Children from the great Commission . Answ . Let me have the same liberty to argue , and see what will follow , viz. Christ commanded his Disciples to baptize all Nations ; but Turks , Pagans , and Infidels , with their Children , are part of the Nations , Ergo , Turks , Pagans , and Infidels , and their Children , may be baptized also . Sir , I will appeal to you , is not this Inference as good and as justifiable as yours ? Come put it to your Consciences ; Can you suppose any should be baptized by virtue of the words of Christ in the Commission , but Disciples only ? Object . Well , what though that be so ? yet we affirm , that Infants are Disciples , and therefore may be baptized . Answ . What if we shall grant you that Infants are Disciples , ( which we can never do , it being utterly false ) yet they are not such Disciples that Christ in the Commission requires to be baptized ▪ because they were to be made Disciples , by being taught ; and that Infants cannot be said to be , we are sure . The Lord Jesus hath plainly excluded Infants in his Commission from this Administration , according to ordinary Rule ; for in that he commands the them to Baptize Disciples , upon preaching first to them , it follows , that none but such who are so taught , and so by teaching made Disciples , are by virtue of the Commission , to be baptized ; Infants , after an ordinary rate are uncapble of understanding the Gospel , when preach'd , and therefore are uncapable of being made Disciples thereby , and there is no other way , according to ordinary Rule , of being made Disciples but by that means : And this the Apostles could easily understand , as knowing that under the term Disciple , in common speech , and in the whole New Testament , those only are meant , who being taught , professed the Doctrine preached by such a one as John's Disciples , Christ's Disciples , and the Disciples of the Pharisees , &c. and accordingly the Apostles administred Baptism . And in that Christ appoints , these to be Baptized , we say , he excludes all others ; for the Institution , Commission , and Commandment of Jesus Christ , is most certainly the only Rule , according to which we are to administer the Sacrament of Baptism , and all other Holy Things ; and they that do otherwise , open a Door to all Innovations , and follow their own Inventions , and are guilty of Will-worship . If you should say , Infants are Disciples seminally in and by their Pa●ents : as if Believers could beget Believers , ●or Disciples of Christ by natural Generation , is absurd and ridiculous , the Christian Church being not made up of Persons by meer Humane Birth , but Spiritual Regeneration . And to say that Infants are born Disciples by the relation to the Covenant , and so have the Seal set on them , without any precedent Teaching , is but an unapproved Dictate ; as if a Title to Baptism were in its Nature a Seal of the Covenant , which the Scripture no where affirms ; nor is there any Rule for baptizing of Persons because of Relation to the Covenant , sith Baptism wholly depends upon a positive Institution . Object . But you further argue , that Infants are called Disciples , Act. 15. 10. Because the Yoak laid upon the Necks of the Disciples , was Circumcision ; and Circumcision belonged to Infants , ergo , Infants are Disciples . Answ . To this we Answer , That there is no colour of Ground or Reason of giving the Name of Disciples from that Text to Infants : for tho true , they are called Disciples , upon whose Necks the false Brethren would have put that Yoak of Circumcision ; yet what 's this , sith Adult Believers of the Gentiles also were required by the Jews to be circumcised , as Timothy , Act. 16. 3. And tho it be granted that they would have had Infants , as well as the converted Gentiles , to be circumcised , yet the putting the Yoak of Circumcision , is not actual Circumcision in the Flesh ; for that the Jews , as well as their Children , were able to bear for many Ages . But the Yoak of Circumcision is the necessity of it upon Mens Consciences , and therewith to oblige them to keep the whole Law of Moses , or they could not be saved ; and this was not that which they would have put upon Children , but upon the Disciples , i. e. the faithful Brethren in Christ Jesus . If Faith and Repentance be required as prerequisite of all them that are to be baptized ; then none but Believers ought to be baptized — but Faith and Repentance is required of all such ; Ergo , &c. The Major Proposition cannot be denied , without a palpable violation of Christ's Precept , and by the same Rule that Infants may be baptized , notwithstanding this absolute prerequisite , Unbelievers may , invalidate the Rule of Christ , or render it defective , and you give all away to the Enemy . The Minor has been sufficiently proved . If thou believest , thou may'st , else he might not ; that it seems was absolutely necessary , Repent , and be baptized every one of you , Act. 2. 36 , 37. and , those of the Church of England say the same thing . In the Rubrick , What is required of Persons that are to be baptized ? that 's the Question . Answer , Repentance , whereby they forsake Sin ; and , Faith , whereby they stedfastly believe the Promise of God made to them in that Sacrament . If there be no Precedent in the Scripture , ( as there is no Precept ) that any besides such who professed Faith and Repentance , were baptized ; then none but such ought to be baptized : but there is no Precedent that any besides such who professed Faith and Repentance were baptized ; Ergo , none but such ought . Had Infant-Baptism been any Appointment or Institution of Christ , we should certainly either have had Precept or Example in the Scripture to warrant the same ; but in as much as the Holy Scripture is wholly silent therein , there being not one Example , or the least Syllable to be found for any such Practice , we may be sure it is none of Christ's Ordinance . If our Brethren have any Precedent or Example for it , let them shew it , for we declare and testify , there is none as we know of . And that there is neither Precept nor Example for Infants Baptism , we have it confessed by many of them who were for it . Erasmus saith , It is no where expressed in the Apostolical Writings , that they baptized Children . And again , upon Rom. 6. Baptizing of young Infants was not , saith he , in use in St. Paul's Time. Calvin also confesseth , it is no where expresly mentioned by the Evangelists , that any one Child was baptized by the Hands of the Apostles . Ludovicus Vives saith , None of old were wont to be baptized but in a grown Age ; and who desired it , and understood what it was . The Magdeburgenses , as I find them quoted by Mr. Danvers , do say , that concerning the baptizing of the Adult , both Jews and Gentiles , we have sufficient Proof from the 2d , 8th , 10th , and 16th Chapters of the Acts ; but as to the baptizing of Infants they can meet with no Example in Scripture . Dr. Taylor saith , It is against the perpetual Analogy of Christ's Doctrine to baptize Infants ; for besides that , Christ never gave any Precept to baptize them , nor ever himself , nor his Apostles ( that appears ) did baptize any of them : All that either he or his Apostles said concerning it , requires such previous Dispositions to Baptism , of which Infants are not capable , and those are Faith and Repentance . And not to instance in those innumerable places that require Faith before Baptism there needs no more but this one of our blessed Saviour : He that believeth and is baptized , shall be saved ; but he that believeth not , shall be condemned : plainly thus Faith and Baptism will bring a Man to Heaven ; but if he hath no Faith , Baptism shall do him no good : so that if Baptism , saith he , be necessary , so is Faith much more ; for the want of Faith damns absolutely , it is not said so of the want of Baptism . If Paul declared the whole Counsel of God unto the Churches and Primitive Christians , and yet never declared or made known to them Infants Baptism . Then Infants Baptism is none of the Counsel of God. But Paul did declare unto the Churches and Primitive Christians the whole Counsel of God , but never declared any thing to them of Infants Baptism . Ergo. The Major Proposition can't fairly be denied : and as to the Minor , see Acts 20. 27. For I have not shunned , saith he , to declare unto you all the Counsel of God. It appears by the Context , that he concluded he could not be pure from the Blood of all Men , if he had not been faithful in this matter , i. e. in making known all the whole Will of God to them . Paul was the great Apostle of the Gentiles , and he spake these words to a Gentile Church , viz. the Church at Ephesus , and therefore it is the more remarkable , God hath by his Mouth made known all things that are necessary for us to know or understand of his Counsel , or our Duty . See our late Annotators on this Verse . God's Decree to save all that believe in Christ , or the whole Doctrine of Christianity , as it directs to an holy Life ; whatsoever ▪ God requires of any one in order to a blessed Eternity : this is that which ( say they ) the Pharisees rejected , Luke 7. 30. and so do all wicked and ungodly Men , who refuse to take God's Counsel , or to obey his Command . Now Baptism is that part of God's Counsel which the Pharisees rejected against themselves . Moreover in Chap. 19. it appears he opened and explained that great Ordinance to those Christians at Ephesus , at the first Plantation of the Church there , but not a word of their Duty to baptize their Infants ; nor was there any reason he should , it being none of God's Counsel . If whatsoever is necessary to Faith or Practice , is left in the written Word , or made known to us in the Holy Scripture , that being a compleat and perfect Rule , and yet Infant-Baptism is not contained or left therein , then Infant-Baptism is not of God. But whatsoever is necessary to Faith or Practice , is left in the written Word , or made known to us in the Holy Scripture , &c. and yet Infant-Baptism is not contained therein . Ergo , Infant-Baptism is not of God. That the Holy Scripture contains in it all things that are necessary for us to believe and practice in order to Eternal Life , is acknowledg'd by all worthy Men both Ancient and Modern ; and that Infants Baptism is not contained in the holy Scripture we have proved . The holy Scriptures , saith Athanasius , being inspired from God , are sufficient to all Instructions of Truth . Isychius saith , Let us which will have any thing observed of God , search no more but that which the Gospel doth give unto us . All things , saith Chrysostom , be plain and clear in the Scripture ; and what things soever be needful , are manifest there . If there be any thing needful to be known or not to be known , we shall learn it by the Holy Scriptures ; if we shall need to reprove a Falshood , we shall fetch it from thence ; if to be corrected , to be chastened , to be exhorted , or comforted ; to be short , if ought lack , that ought to be taught or learned , we shall also learn it out of the same Scriptures . Augustin saith , Read the Holy Scriptures , wherein ye shall find fully what is to be followed , and what to be avoided . And again he saith , In these therefore , which are evidently contained in the Scriptures , are found all things which contain Faith , manner of living , Hope and Love. Let us seek no farther than what is written of God our Saviour , lest a Man would know more than the Scriptures witness . Luther saith , there ought no other Doctrine to be delivered , or heard in the Church , besides the pure Word of God , that is the Holy Scriptures , let other Teachers , and Hearers , with their Doctrine be accursed . Basil saith , that it would be an Argument of Insidelity , and a most certain sign of Pride , if any Man should reject any things written , and should introduce things not written . Let this , saith Calvin , be a firm Axiom , that nothing is to be accounted the Word and Will of God to which place should be given in the Church , but that which is contained in the Law and Prophets , and after in the Apostolical Writings . It is , saith Theophilact , the part of a Diabolical Spirit to think any thing Divine , without the Authority of the Holy Scripture . Bellarmine saith , that though the Arguments of the Anabaptists , from the defect of Command or Example , have a great force against the Lutherans , for as much as they use that Rite every-where , having no Command or Example theirs is to be rejected ; yet is it of no force against Catholicks , who conclude the Apostolical Tradition is of no less Authority with us than the Scripture ; for the Apostles speak with the same Spirit with which they did write ; but this of baptizing of Infants is an Apostolical Tradition , &c. And lastly , to close with this Argument , take what Mr. Ball saith , We must for every Ordinance look to the Institution ( saith he ) and neither stretch it wider , nor draw it narrower than the Lord hath made it ; for he is the Institutor of the Sacraments , according to his own pleasure , and 't is our part to learn of him both to whom , how , and for what end the Sacraments are to be administred ; in all which we must affirm nothing but what God hath taught us , and as he taught us . If this worthy Man speak Truth , as be sure he did , and his Doctrine be imbraced , certainly our Brethren must never sprinkle , nay baptize , one Child any more . If no Man or Woman at any time or times were by the Almighty God , Jesus Christ , nor his Apostles neither commended for baptizing any one Child or Children , nor reproved for neglecting to baptize such ; then Infants Baptism is not of , nor from God. But no Man or Woman was at any time or times either commended by the Almighty God , &c. for baptizing any one Child or Children , nor reproved for neglecting to baptize such . Ergo , Infants Baptism is not of , nor from God. This Argument remains good and unanswerable , unless they can shew us that there is some Gospel-Ordinance and universal Duty injoyned on Men , that no Man or Woman was ever commended for doing it , nor reproved for neglecting it : when they can shew that , this Argument will be invalid . That Doctrine that reflects upon the Honour , Care and Faithfulness of Jesus Christ our blessed Mediator and glorious Law-giver , or renders him less faithful then Moses , and the New Testament in one of its great Ordinances , nay Sacraments to lie more dark and obscure in God's Word than any Law or Ordinance of the Old Testament did , cannot be of God. But the Doctrine of Infants Baptism reflects upon the Honour , Care , and Faithfulness of Jesus Christ , &c. or renders him less faithful than Moses , and the New Testament in one of its great Ordinances , nay Sacraments to lie more dark and obscure in God's Word than any Law or Ordinance of the Old Testament . Ergo , Infants Baptism cannot be of God. The Major certainly none will deny . The Minor is easily proved : Can any thing reflect more upon the Honour of Christ , &c. than this ? as if he should neglect to speak out his Mind and Will to us plainly , or be so careless about it , that sorry Man is forc'd to try his Wit to supply what is defective and wanting in this Matter in Christ's Word ; for he is strangely left of God and benighted , who will not confess Infant Baptism to need much of humane Craft and Cunning to make it out from Christ's New Testament ; and when he has done all , he leaves it as doubtful as he found it in the Judgment of indifferent Persons . Did Moses deal thus with the Children of Israel ? No , no. How careful was he to deliver every Law , Statute , and Ordinance exactly , particularly the Law of the Passover ! Do but read how careful and circumspect he was in that , in all respects and matters relating to it . Nay , and the Wisdom of God was such , to leave nothing then in the dark , but gave order that all Things might be made plain , that he that run might read it , and he that did read , might know the Duty , i. e. the Statu●e or Ordinance , ( tho in many things they might need instruction how in a right Spirit to be found in it , and what it signified . ) But I dare affirm , no Man who reads the New Testament , from the beginning of Matthew to the end of the Revelations , a thousand times over , shall ever from that Holy Word , or any place or part of it , find it to be his Duty to baptize his Child ; the Word of God is powerful in convincing Men of their Duties , as well as of their Sins ; but in this it fails , it has no Power to convince Mens Consciences . The Faith of Persons must stand in the Wit and Subtilty of Men , in respect of Infant-Baptism , and not in the Power of God , and efficacy of his blessed Word . Let some shew us the Person , who only by reading the New Testament was convinced of Infant-Baptism ; though , 't is true , divers by reading of the Writings of Learned Men , and their subtil and sophistical Arguments , ( for so I must call them ) have been perswaded to believe it to be of God. — Yet , after all , some of them have plainly signified the great Ground and Argument they build upon , is this , viz. Because such and such Learned , Godly , and Wise Men , assert it to be a Truth of Christ . So that it appears very clear , they build their Faith herein , not upon the Authority of God's Word , but upon the Credit and Authority of Men. But certainly it must needs , as I said , reflect upon the Honour and Faithfulness of Christ , to conclude Infant-Baptism to be of God : for can any think the Lord Jesus would leave so great an Ordinance , or Sacrament , of the New Testament , so obscure and dark in his Sacred Word , had it been his Mind that Believers should baptize their Children , since the Apostle magnifies Christ's Faithfulness , who is the Son , above that of Moses , who was but the Servant ? And Moses verily was faithful in all his House as a Servant , for a Testimony of those things which were to be spoken after , Hebr. 3. 5. But Christ as a Son over his own House , &c. ver . 6. and therefore was counted worthy of more glory than Moses , ver . 3. Besides , do but consider what Darkness and Confusion the Asserters of Infant-Baptism seem to be in , about the Proof and Right they say Children have to it . 1. Some of them say , it depends wholly upon the Authority of the Church . 2. Others dare not baptize them , but as Believers and Disciples , and therefore affirm they have Faith , &c. 3. Others can't believe this ; and therefore though they likewise baptize them as Believers , yet get Sureties to stand for them . 4. Others say , they have a Right by the Faith of their Parents : some are for baptizing all Children , others none but the Children of Believers . 5. One says , if either of their Parents are Believers they may be baptized ; some say both Father and Mother , both must be godly Persons and in the Covenant of Grace , or else the Child has no Right to be baptized . No marvel when Men have lost their way , they are thus lost in a Wilderness . That Ordinancé God has made no Promise to Persons in their Obedience thereto , nor denounced any Threatning or Punishment on such who slight , neglect , and contemn it , it is no Ordinance of God. But God has made no Promise to Persons who baptize their Children , nor denounced no Threatning or Panishment on those who slight , neglect and contemn it . Ergo , Infant-Baptism is no Ordinance of God. Let any such who assert Infant-Baptism , shew us a Promise to the Obedient herein , or a Threatning denounced against the Disobedient thereto , and we will say no more . There are Promises made to Believers in their being baptized , that 's evident ; and Punishments threatned on such who reject the Counsel of God in that respect , the like there is in respect of any other Gospel-Ordinance , but none of this in the Case of Infant-Baptism . CHAP. X. Wherein the great Arguments , and pretended Scripture-Proofs for Infant-Baptism , concerning the Covenant Circumcision , and Infants Church-membership , are Examined , and Answered . ONE main and great Argument the Pedobaptists bring for that practice is this , viz. Children of Believers are in Covenant , as well as their Parents . The Covenant made with Abraham was the Covenant of Grace , or Gospel-Covenant , to which the Seal of Circumcision was annexed ; and as Circumcision belonged to the Children of the Faithful under the Law , so Baptism belongs to the Children of the Faithful under the Gospel , or else the Priviledges under the Gospel would be less than those were under the Law. Answ . There hath been enough said , over and over , by Mr. Tombs , Mr. Danvers , and many others , to detect and utterly vanquish the weakness of this Argument . As , first , it hath been proved , that the Covenant of Grace made with Abraham and his Seed , doth not intend his Carnal Seed according to the Flesh ; but his Spiritual Seed , or such who had the Faith of Abraham . And one would think the Apostle might be believed in his expounding that Text , viz. To Abraham and to his Seed were the Promises made , Gal. 3. 16. He saith not , And to Seeds , as of many , but as of one , And to they Seed , which is Christ . Compare this with v. 29. If ye be Christ's , then are ye Abraham's Seed , and Heirs . according to the Promise And again , in Rom. 9. 7 , 8. he saith , Neither because they are the Seed of Abraham , are they all Children ; but in Isaac shall thy Seed be called . That is , they which are the Children of the Flesh , these are not the Children of God : but the Children of the Promise are counted for the Seed . Could the Apostle in plainer words have detected the Error of these Men , if he had met with them in his day ? 'T is true , he did meet with some , viz. the Jews , or Abraham's natural Seed , who were so blind as thus to argue from the Covenant made with Abraham ; and concluded , they were the true Seed and Children of God , because they were the Off-spring of Abraham according to the Flesh . But as John Baptist first endeavoured to undeceive them , when he saw the Scribes and Pharisees coming to his Baptism — by saying , Think not to say with in your selves , ye have Abraham to your Father , &c. So in the next place , our Blessed Saviour himself , in John. 8. likewise shewed them their great Error and Mistake herein , and that they might be the Children of the Devil , notwithstanding they were the Seed of Abraham according to the Flesh , and thought themselves safe as being in that Covenant made with him . The Covenant of Grace there made with Abraham and his Seed , extends to none but the Holy and Elect Seed , to none but the Spiritual Seed , to such who are Christ's , or true Believers in Christ only . Now if the Covenant of Grace comprehends none of Abraham's carnal or fleshly Seed , but the spiritual Seed only , to what purpose is there so many Sheers of Paper printed by Mr. Baxter , Mr. Sidenham , &c. to prove the carnal Seed of Believers to have right to the Seal of the Covenant ? Their Business is to prove all Believers Children to be in the Covenant in the first place , or all they say is nothing . But , Secondly , if they could prove all the Children of Believers to be in that Covenant made with Abraham , yet it doth not from thence follow neither , that therefore their Children may be baptized , unless they can shew the Lord Jesus hath injoined them so to be , because Baptism wholly depends upon the Authority of Christ's Institution , or positive Prescription . 'T is not enough for any to say , if Children are in Covenant , they may be baptized . Who tells them so ? Hath Christ any where required it ? doth he say they ought , or that it belongs to them ? Had it been Abraham's Duty to circumcise his Children , because they were in Covenant with him , before God gave him a positive Law so to do ; certainly , had he done it without any Command of God , and have called it God's Ordinance , he had ceas'd being called any more Faithful Abraham . Come , Sirs , your Consequences and Conclusions you have so long made a noise of , will make no Gospel-Precept , nor hold equal weight with the Ballance of the Sanctuary . For , thirdly , pray consider , Were there not divers in the Covenant of Grace , i. e. in that Spiritual , or Gospel-Covenant God made with Abraham , in that very day and time that the Law of Circumcision was given forth ? and yet they were not , from that Ground , to be circumcised , nor were they at all circumcised , because God did not command them so to be ? Was not Lot a Godly Man , and in the same Covenant of Grace ? together with Melchisedec and others I might mention ? These were in Covenant , and yet without the Seal , as you call it ; we do not read they were circumcised . And do you not think that many of the Females of Abraham's off-spring were in that Covenant of Grace ? yet they had no right to Circumcision , the Seal ( as you called it ) of the Covenant , because none but Males were required or commanded to be circumcised . Suppose Abraham should have gone without a Command or Word from God , and have Circumcised his Females , and have reasoned after the rate you do , viz. My Female children are in Covenant ; and since the Covenant belongs to them , the Seal of the Covenant belongs to them , which is , Circumcision , therefore I will circumcise them also ; would God have allowed him to do any such Act , think you ? You will reply , I am sure that God would never have born with Abraham in doing any such thing , because he must have done it without a Command . And , pray , how can you think he will bear with you in Baptizing Children of Believers , sith you have no more Command from God so to do , than Abraham had to Circumcise his Female Children ? You reply , They are in Covenant , and therefore to them belongs the Seal of the Covenant ; even so say we , his Females might be in the same Covenant , and yet you would have condemned such an Act in him , though grounded upon the very same foot of an Account , which you stand upon your own Justification in , and acknowledg no Fault , but contrarywise blame , nay , reproach us for holding an Error , because we cannot do and practice as you do in this case , without any Authority from God's Word . 4ly . To prove further , that the Right of Circumcision wholly depended upon the absolute Will , Pleasure , and Soveraignty of God , as Baptism now doth ; and that his Will , and not ours , nor any Consequence that may be drawn from being in the Covenant , can give a Person a right thereto , without his Command or allowance ; 't is to be considered , that there were those commanded to be Circumcised , who were not ( as there is probable ground to believe ) in that holy and blessed Covenant of Grace , God said his Covenant should not be established with Ishmael , but with Isaac , yet he was Circumcised , Gen. 17. 20 , 21 , 25. Gal. 4. 29 , 30. The same might be said of Esau , and thousands more of Abraham's Carnal Seed : It was , it appears from hence , God's Soveraign Will and Pleasure that gave right to Circumcision , and not being in the Covenant . Quest . But was not Circumcision a Seal of the Covenant of Grace under that Dispensation , as Baptism is now a Seal of the same Covenant under this Dispensation ? Answ . No , for Circumcision was only a Seal to Abraham's Faith , or a Confirmation of that Faith he had long before he was Circumcised ; but so it could not be said to be to any Infant that had no Faith. It was indeed a Sign put into the Flesh of Infants ; but a Sign , and Seal too only to Abraham , witnessing to him that he had a Justifying Faith ; but to the Truth of the Promises , there was 'tis evident , a two-fold Covenant made with Abraham , 1. That he should be the Father of many Nations , and that the Land in which he was a Stranger should be given to his Seed ; these Promises seem to relate to his Carnal Seed . 2. That he should be the Father of the Faithful , Rom. 4. 11. Heir of the World , Rom. 4. 13. and that in him , and in his Seed all the Families of the Earth should be blessed , that is , Jesus Christ , Gal. 3. 16. Now none could receive Circumcision as such a Seal to them , but Abraham , because none before circumcised had such a Faith , which intitled them to such singular Promises : The Apostle in the fourth of the Ro●ans shews , that Abraham was not justified by Works , nor by Circumcision , but by Faith , which he had long before he was circumcised ; and so but a Seal or Confirmation of that Faith he had before , and to assure him of the Truth of the Promises made to him and to his Carnal and Spiritual Seed . You ought not therefore to call Circumcision a Seal to any but to Abraham , neither ought you to call it a Seal of any other thing to him than what the Scripture calls it a Seal of , viz. And he received Circumcision a Seal of the Righteousness of the Faith which he had being yet uncircumcised , Rom. 4. 11. And that you may see we are not alone in this matter , see what Chrysostom and Theophilact , as I find them quoted by Mr. Danvers ; It was called a Seal of the Righteousness of Faith , because it was given to Abraham as a Seal and Testimony of that Righteousness which he had acquired by Faith. Now this seems to be the Priviledg of Abraham's alone , and not to be tranferred to others ; as if Circumcision in whom ever it was were a Testimony of Divine Righteousness ; for it was the Priviledg of Abraham that he should be the Father of all the Faithful , as well uncircumcised as circumcised , being already the Father , having Faith in Uncircumcision , he received first the sign of Circumcision , that he might be the Father of the Circumcised . Now because he had this Priviledg , in respect of the Righteousness which he had acquired by Faith , therefore the sign of Circumcision was to him a Seal of the Righteousness of Faith ; but to the rest of the Jews it was a sign that they were Abraham's Seed , but not a Seal of the Righteousness of Faith , as all the Jews also were not the Fathers of many Nations . Moreover , it is evident a Seal is a Confirmation of that which a Person hath made over to him , and it doth insure him of it . Now to call Circumcision a Seal of the Covenant of Grace , 't is all one as to say all that were circumcised , were assured of all the Blessings of that Covenant , then must all that were circumcised be pardon'd and saved ; and so also would it follow in the case of Baptism , were that acknowledged to be a Seal to all those that are baptized of the new Covenant . But in a word , we know nothing called a Seal of the New Covenant , but the holy Spirit , which the Saints were said to be sealed with after they believed , Ephes . 1. 13. & 4. 30. unto the day of Redemption ; God by setting his Seal upon us assures us that we are his , and that we shall have Eternal Life . Baptism is called a Figure , but no where a Seal and a Sign or Figure proper only to such who have Understanding to discern the Spiritual things and Mysteries that are represented thereby , and wrought in them . Object . Say what what you will , the Promise and Covenant of Grace was to Abraham and his natural Off-spring . Answ . Why do you not believe the Apostle who tells you the quite contrary , and that he said not of Seeds as of many , but to thy Seed , which is Christ ? But it you will have it as you say , see what absurd Consequences will follow and arise from your Notion : And first take what Calvin saith , 'T is manifest , saith he , that the Promise understood of Spiritual Blessings pertaineth not to the Carnal Seed of Abraham , but to the Spiritual , as the Apostle himself saith , Rom. 4. 8 , 9. for if you understand the Carnal Seed , saith he , then that Promise will belong to none of the Gentiles , but to those alone who are begotten of Abraham and Isaac according to the Flesh ; by this it appears you go about to shut out your selves and Children too from having any part in that Covenant made with Abraham . Secondly , If God made the Covenant of Grace with Abraham and his Carnal or Fleshly Off-spring , and so with all Believers and their Children , then all their Off-spring must have saving Grace bestowed upon them and a new Heart , because these things are some of the chief Blessings contained in the new Covenant . Now do you see that all the Children of Believers have the Grace of God bestowed upon them , so that they are new Creatures ? certainly no , for as Abraham had his Ishmael , and Isaac his Esa● , and David his Absolom , so have most or many Believers wicked and ungodly Children , and so they live and die to the great Grief of their Souls : You can't think that God fails in his Promise , and that the Covenant of Grace is not so firm and sure as the Scripture declares it to be , one of them will follow , or you must conclude your selves mistaken in your Notion : But certainly they cannot miss of Grace if Mr. Blake is right ; for , saith he , Christianity is hereditary ; that as the Children of a Noble-Man are Noble , the Child of a Free-Man free , of a Turk a Turk , and of a Jew ; a Jew so * the Child of a Christian is a Christian . We will grant him they are so called , but withal must tell him , the Children of Christian People are by Nature the Children of Wrath as well as others . Fourthly , This would render Grace to be a Birth-Priviledg , as Mr. Danvers observes , and Regeneration tied to Generation , contrary to the Scripture and all good Doctrine ; as if a Believer doth not only beget a Child in natural Generation , but a Saint also . Fifthly , Then the Apostle spake not true in saving the Children of the Flesh , these are not the Children of God , i. e. of the Promise , Rom. 9. Sixthly , And it also would follow , that all the whole Off-spring of Believers shall be saved , without you will assert the Doctrine of James Arminius , that there is a falling away from Grace . Seventhly , And would it not follow also , that all the Children of Believers know God , and need not be taught , saying , Know the Lord , for ( you know who saith ) they shall all know me , from the least of them to the greatest of them ; that is , all those who are in the New Covenant , which you say all Believers Children are , even in the same Covenant of Grace made with Abraham . Eighthly , And then it follows also that the Covenant of Grace and Spiritual Blessings made with Abraham , is tied up to Believers and their Seed only ; and if so , what will become of all poor Unbelievers and their perishing Off-spring ? Object . But does not Baptism come in the room of Circumcision , the one being a Figure of the other ? Answ . There is no ground so to believe , since the Scripture gives not the least hint of any such thing . 1. For first , if it had , then when Baptism came in and was in force , Circumcision must have ceased immediately : but after Baptism was commanded and administred , we find Circumcision in being , and was not disannull'd till the Death and Resurrection of our Saviour . Now it would have vanquish'd , as Shadows do , as soon as Baptism the Antitype came in force , had it been a Type or Figure of Baptism , or come in the room of it . 2. If Baptism had come in the room of Circumcision , then the Church of God under the Gospel would have been just like the National Church of the Jews , viz. made up of the Fleshly Seed ; but the Apostle shews thè contrary , it consists of lively Stones , that is , a spiritual and not a carnal Seed . 3. Then Males only and no Females would have been baptized ; because none but Male Children were to be circumcised , as God commanded . 4. Circumcision was administred on Abraham's natural Seed without any Profession of Faith ; but none are to be admitted to Baptism but by a Profession of Faith , Repentance and Regeneration . The first Birth , or being born in a fleshly way by Carnal Generation , gave Abraham's natural Seed a Right to Circumcision ; whereas the Spiritual Birth or Regeneration gives a Right only to Baptism according to Christ's Commission , as we have proved . 5. 'T is evident Circumcision figured forth another thing , viz. the Destruction of the Body of Sin by Jesus Christ , and the Circumcision of the Heart , and therefore not Baptism , &c. Very full and most excellently you have to this Point Dr. Taylor , who saith , That the Argument from Circumcision is invalid upon infinite Considerations : Figures and Types prove nothing , unless a Command go along with them , or some Express to signify such to be their purpose ; for the Deluge of Waters , and the Ark of Noah were a Figure of Baptism , said Peter ; and if therefore the Circumstances of the one should be drawn to the other , we should make Baptism a Prodigy rather than a Rite . The Paschal Lamb was a Type of the Eucharist , which succeeds the other , as Baptism doth to Circumcision ; but because there was in the Manducation of the Paschal Lamb , no Prescription of Sacramental Drink , shall we thence conclude that the Eucharist is to be administred but in one kind ? And even in the very instance of this Argument , supposing a Correspondency of the Analogy between Circumcision and Baptism , yet there is no Correspondency of Identity ; for although it were granted , that both of them did consign the Covenant of Faith , yet there is nothing in the Circumstance of Childrens being circumcised that so concerns that Mystery , but that it might very well be given to Children , and yet Baptism only to Men of Reason , because Circumcision lest a Character in the Flesh , which being imprinted upon Infants did its work to them when they came to Age ; and such a Character was necessary , because there was no word added to the Sign ; but Baptism imprints nothing that remains on the Body , and if it leaves a Character at all , it is upon the Soul , to which also the Word is added , which is as much a part of the Sacrament , as the Sign it self : for both which Reasons it is requisite that the Parties baptized should be capable of Reason , that they may be capable both of the word of the Sacrament , and the impress made upon the Spirit ; since therefore the Reason of this Parity does wholly fail , there is nothing left to infer a necessity of complying in this Circumstance of Age any more than in the other Annxes of the Type ; then the Infant must also precisely be baptized upon the eighth day , and Females must not be baptized , because not circumcised : but it were more proper if we would understand it right to prosecute the Analogy , form the Type to the Antitype by way of Letter , and Spirit , and Signification . And as Circumcision figures Baptism , so also the Adjuncts of the Circumcision , shall signifie something spiritual in the Adherences of Baptism ; and therefore as Infants were circumcised , so spiritual Infants shall be baptized , which is spiritual Circumcision ; for therefore Babes had the Ministry of the Type , to signify that we must , when we give our Names to Christ , become Children in Malice , and then the Type is made compleat , &c. Thus far the Doctor . Quest . But why may ●ot Infants be baptized now as well as Children were circumcised heretofore ? Answ . You may as well ask , why Nadab and Abihu might not have offered strange Fire , or why might not the Priest ? carry the Ark in a Cart. — The Reason why they ought to do neither of those things were , because God commanded them not so to do . In like manner , say we , Children must not be baptized , because God hath given no Command to do it . Circumcision was expresly commanded , both as to the Subject , Time , Age and Sex , which was as you have heard , the Male Children at eight days old , with a severe Penalty of the Parents Disobedience . But there is not one hint , or the least colour of ground for the baptizing of Infants in all the New Testament , as hath been proved ; and yet the Gospel is , as one observes , as express in the matter of Baptism , as first , touching the Subject Men and Woman : Secondly , As to the Time , viz. when they believe : Thirdly , As to the Qualifications of Baptism , i. e. Faith and Repentance : Fourthly , As to the end and use of it , to signifie the Death , Burial , and Resurrection of Christ , with our Death unto Sin , and rising again to newness of Life . Can any think the Servant should be so careful to give Directions from God in every case about the circumcising of Children under the Law , and the Son of God not to be as express in all parts of instituted Worship and our Duties under the Gospel ? This can't be thought ; see what the Apostle saith , which we before hinted , Heb. 3. 5 , 6. Quest . But Children were Members of the Jewish Church as well as Adult Persons , sith Mr. Smythies , and so say other Pedo-Bap●isto , as 〈◊〉 Ba●ter , and many more ; and since they were comprehended with their Parents in that Church-state 〈◊〉 are so still ▪ under the Gospel , and therefore to 〈…〉 . Answ . That Children were then admitted Members of the Jewish Church is granted , and 't is as evident that God hath now quite pulled down that House of his , ( I mean that National Church-state ) and broke up House-keeping , and turned the Bond-Woman and her Son , ( i. e. the Fleshly Seed , Servants and Infants ) all out of doors ; the natural Branches are broken off , and God hath now built him a new , a glorious , and more spiritual House , into which he admitteth none as his Houshold-Servants to dwell in his Spiritual Family , but Believers only , or such as profess so to be : Ye also ( saith Peter ) as lively Stones , are built up a Spiritual House , &c. and that the old House , the Jewish Church-state , with all the Appurtenances , Rites , and Priviledges of it , is pulled down , and a new one built , into which Infants are not to be admitted , is very evident from what the Apostle speaks , Heb. 7. 12. For the Priesthood being changed ; there is made of necessary a Change also of the whole Law , which must needs include Circumcision with all the Appurtenances and Priviledges belonging to it . And therefore as Infants Church-membership came in with the Law of Circumcision , so it went out and was disanull'd with it ; they were , 't is true , of the Houshold of old , but it was by a positive Law : Shew us the like now and you do your business , or else you say nothing ; For evident it is that what Priviledges soever are given to any Persons by an Act of Parliament , which said Law was to continue in force for so long a time and no longer , when that time is expired and another Parliament makes a new Law , wherein many things are contained that were in the first , but those certain Priviledges given to those Persons in the former Law , are left out in this latter Act , it would 〈◊〉 be a solly for any of them to 〈◊〉 those Priviledges by virtue of a Law that is gone , and now not in force . Or if a Man should have a Legacy bequeathed to him by the Will and Testament of his Friend , and yet afterwards his Friend sees cause to make another Will , which is his last Will and Testament , and in the last Will leaves him quite out and gives him no such Legacy , it would be a foolish thing for him to sue for the Legacy left him in the first Will , which is void in Law by his Friends last Will and Testament . Just so it is here ; there was an old Law wherein Infants were admitted to the Priviledges of being Members of the National Church of the Jews , and so also it was in the old or former Will and Testament ; but that Law was to continue but till Christ came , and now he has made a new Law wherein Infant-Church-membership is quite left out , and the Lord Jesus has made another Will , his last Will and Testament , wherein the old Priviledg is not be queathed to Infants : Now is it not folly in you to plead for that old Priviledg that was in the former Testament ? you must find your Infant-Church-membership in the New Testament , as must also the Seventh-day-Sabbath-Men the old Jewish Sabbath * , or else they and you too say nothing , but render your selves weak and strangely be-clouded : and certain I am , there is now no Institution , no Law , no Prescription , no Rule , no Example for keeping the Seventh-day-Sabbath in the new Law , in the new and last Will and Testament of Jesus Christ ; nor no Institution , no Law , no Precept , no Example contained therein for Infant-Church-membership , no not the least hint or intimation that Infants should be fellow-Citizins with the Saints , and of the Houshold , of God , neither are they so to be accounted till they believe , and are to do Service in the House : for though we account our Children of our Family notwithstanding they can't do any Service therein , yet that is no Argument they may be Members of God's Church , unless by any Law or Institution God has made them so to be . The Houshold of God is called the Houshold of Faith , or a Family that consisteth of Believers ; therefore unless you can prove Infants to be Believers , they are not of this House ; for all that are to have admission there must be Believers , or profess themselves so to be , as Mr. Baxter acknowledges , or else no place for them there , which Infants cannot do . Object . But it is still objected , that as the Jews and their Children were broken off , so the Gentiles and their Children are ingrafted in their room , as Rom. 11. 20. because of Vnbelief they were broken off , and thou standest by Faith , &c. Answ . We answer , that the Reason why the Jews and their Children were broken off , was not because they had not believing Parents , for Abraham , Isaac and Jacob were still the Parents of them all , they were Abraham's Seed , according to the Flesh , when they were broken off as well as before ; but the true reason was , because the terms of standing in the Church were now altered : For before the Gospel-Dispensation came , they stood Members of the old Jewish Church , though as much unbelieving for many Generations , as they were when they were broken off ; but now Abraham's Church-state is at an end , and all the Priviledges and Immunities cease , the Jewish Church must give way to the Gospel-Church , the Messiah being come , and about to build him up a new and more glorious and spiritual House , into which none are of right to enter but such as are profest Believers ; for the old House or Jewish Church-state was not intended to abide for ever , but only until the time of Reformation , and then the Law must be changed , yea the Covenant changed , which they not believing , nor closing in with , were broken off , they being willing to abide in the old House still , and to remain Church-Members upon the account of a meer fleshly and natural Birth , crying out , Abraham is our Father , and we are his Seed , and are free , and never were in Bondage , wherefore they were broken off , and that whether they would or not , by reason of their Unbelief ; that is , because they would not believe Christ was the true Messiah , and that the old Covenant and all the Priviledges thereof were flying away , the Substance and true Antitype of all those Shadows being come , viz. the Lord Jesus Christ . So that thus they were broken off by Unbelief , and thou and thine , O Gentile Believer , stand by Faith , mark it , thou standest by Faith ; not by virtue of any Birth-Priviledg whatsoever , but by Faith , thy standing is by Faith ; yet not thy Seed by thy Faith , but thou thy self by thine , and they by their own ; Faith is that by which ( thou standing and not thy Seed ) hast right to stand in the Church , and not they ; but if thy Seed have Faith , and thou hast none , they have right in the Church , and thou shalt be excluded . Most certain it is , that under the Law the natural Seed or Progeny of Abraham , were all holy with an External , Ceremonial , or Typical Holiness , and consequently they were then all admitted to an external Participation of Church-Priviledges . But remarkable to this purpose is that Passage of the Apostle , 2 Cor. 5. 16. Wherefore henceforth know we no Man after the Flesh ; it seems then , that heretofore there had been a knowledg taken of Persons after the Flesh ; and 't is as plain there was , that becuase the Jews were of the natural or fleshly Seed of Abraham , they were therefore all of them admitted to the Priviledg of an external Church-membership , while others were exempted . But we see the Apostle resolves henceforth to disclaim any such cognizance of them , or any others upon the account of a meer fleshly Descent : And to this very purpose immediately subjoyns in the following Verse , Therefore if any Man be in Christ , he is a new Creature : old things are past away , all things are become new ; the old Church , and old Church-membership , Rites , Ordinances and Priviledges , and a new Church-state , new Ordinances , a new Seed , and new way of Introduction unto the Participation of the Priviledge of Church-membership now under this new and more glorious Dispensation , viz. the Gospel : Nothing but a new Creature will serve the turn ; for God expects that they that worship him , do now worship him in Spirit and is Truth ; the Priviledg of being admitted into God's House , and to stand before his Presence in the actual Celebration of Gospel-Ordinances , being now entailed only upon the Spiritual Seed , even such who as lively Stones are built up a spiritual House , a holy Priesthood to offer up spiritual Sacrifices acceptable to God by Jesus Christ ; 1 Pet. 2. 3 , 4 , 5. or such at least as make a visible Profession thereof . And therefore , when this new and more spiritual Dispensation was about to be actually introduced and established , John who was the Harbinger of it gives sufficient notice thereof ; and to this purpose deals plainly with the Jews , i. e. the Pharisees and Sadduces that came to be baptized of him , and tells them upon this account , Mat. 3. 9 , 10. Think not to say within your selves , We have Abraham to our Father : For I say unto you , that God is able of these Stones to raise up Children to Abraham . And now also is the Ax laid unto the root of the Trees : Therefore every Tree that bringeth not forth good Fruit , is hewn down , and cast into the Fire . It cannot be denied but that they had Abraham to their Father as much now as before , only the terms of their standing in that Church was now changed ; so that every Tree now of whatsoever natural Stock or external Production , that bringeth not forth good Fruit , must be hewn down ; and the reason is rendred for that , Now the Ax is laid to the root of the Trees , mark it , now 't is so ; it was not so before , the Ax was never till now laid thus unto the root of the Trees : which must needs be understood in reference to that Birth and Fleshly Priviledg spoken of before , which they had so long boasted of , as the whole Context shews . But now God is resolved to make other manner of work of it under the Gospel-Dispensation than he did before . Now the root of the Trees are struck at , a Bar put , natural Descent or Extraction from a Religious Root , ( i.e. Godly Parents ) will not now serve turn , as in time past it did , to give any true Right or Title to Church-Priviledges . Moreover , if God now will not suffer any of the natural Branches to abide on their own natural Stock , viz. Abraham , be sure he will not admit any Gentiles , that are not natural Branches of Abraham , to be grafted into the good Olive , without Faith and Regeneration . Object . But if Children may not be baptized , this makes the Priviledg of Believers Children under the Gospel less than was theirs under the Law ; for their Children were admitted Members of the visible Church by Circumcision ; and we cannot but conclude , that our Priviledges for our selves and for our Children , are at least as large , great and comfortable as theirs , and therefore our Infants are to be baptized . Answ . To this we reply , that we do not doubt but that our Priviledges , in respect of the Covenant of Grace , and all Spiritual Blessings are as great and comfortable as theirs were ; but the Covenant of Grace , the Blessings and Divine Priviledges thereof , were neither made to the Jews natural Posterity , nor to ours ; and although Circumcision was a Priviledg in some respect to the Jews above what the Heathens had , yet it is termed by the Apostle an intolerable Yoke ; Now therefore why tempt ye God to put a Yoke upon the Necks of the Disciples , which neither our Fathers nor we were able to bear ? Their Children were not circumcised as Children of Believers , and so sealed with a new Covenant-Seal , as being made new Covenant-Children thereby ; Circumcision did not confer Grace , nor make them Heirs of the Kingdom of Heaven , it was therefore no more than an external Priviledg to the natural Lineage and Seed of Abraham , as a typical and shadowy thing , whereby his Posterity was to be mark'd , to distinguish them from all the Nations of the Earth , and to keep that Line clear , from whence Christ according to the Flesh was to come , and to be a Sign in their Flesh to put them in mind that God would perform the Promise of the Messiah made to Abraham , and also to oblige them to keep the Law ; for he that was circumcised was a Debtor to keep the whole Law. Hence it was the Jewish Christians , instead of looking upon Circumcision to be a Priviledg upon a spiritual account , could not but acknowledg it a great Mercy they were delivered from it ; and hence 't is the Apostle exhorts the Saints to stand fast in that Liberty in which Christ had made them free , and not be intangled again in the Yoke of Bondage . Neither ought such a thing ( as Mr. Danvers observes ) to be any more esteemed the loss of a Priviledg than our not injoying literally a Holy Land , City , Temple , a Succession of High-Priests , and Priesthood , by Generation or Lineal Descent . ( For you know their Children were Priests successively in their Generations , a Levite begat a Priest or Minister , as well as they and other Tribes begat Church-Members . ) Now though all these outward Priviledges are gone , yet our Priviledges being more spiritual , are greater both to our selves and Off-spring ; they look'd for Christ to come as held forth under many dark Types and Shadows , we are assured he is come and has accomplish'd what was foretold of him , We behold in the Glass of the Gospel as with open face the Glory of the Lord ; all those Types are explained and spiritualized to us , viz. Circumcision , the Worldly Sanctuary , Tabernacle , the Candlestick , Table , Shew-bread , Cherubims , Mercy-seat , &c. which things and many more were Figures for the time then present , and were Shadows of good things to come , but the Body or Substance of them is Christ , who hath put an end to them , and must we now needs find out some other carnal or external Rites to come in the room or stead of these or some of these , or else think our Priviledges are less than theirs ? whereas indeed our Priviledges it appears are inlarged , and far greater than theirs were , and hence they longed many of them to see those things that we see , &c. Instead of being a fleshly Nation we are a holy 〈◊〉 , a holy City , a spiritual and holy Temple , a Royal Priesthood , and holy ( not carnal ) Church-Members ; Church-Members by Regeneration not by Generation , not by the first Birth , but by the new and second Birth ; if we and our Children have not the same Priviledges don't let us complain , whereas God hath been more rich and bountiful to us , we and our Children sit under the clear and glorious Revelation and Ministration of the Gospel , can we or ours be losers by this Change ? Alas ! as far as Christ excels Moses and Aaron , the Gospel the Law , the Antitype the Type , the spiritual Birth the carnal , the extent of all Nations the Confines of Judea ; so far , saith one are we better and not worse , and our Priviledges not lesser but far greater ; our Children have great advantages in having such Parents and Ministers to instruct them , to pray for them , and to set before them a good Example ; besides , as soon as capable , they with others have the Gospel preached clearly to them , and Grace offered and tendered universally to all far and near , with Ho , every one that thirsteth , come ye to the Waters , &c. Isa . 55. 1. The Spirit also is in a glorious manner communicated , to inable them and others to believe now in the Gospel-days . The Law was hard , Do this , and live ; and Circumcision laid them under a Bond to do and keep all that God in his Law required , yea and under a Curse if they continued not in all things that were there injoyned , which brought them into miserable Bondage and Captivity ; but now 't is but to believe , and thou shalt be saved : the Spirit saith , the Scripture was not yet given — to wit , in that manner nor measure as afterwards , because Christ was not yet glorified . So that it is no Absurdity to grant that the Jews might have Priviledges in some things more than we ; and yet our Case and Condition with our Children , to speak simply , better than theirs , tho the Covenant of Grace is not enlarged nor lessened in respect of the substance of it ; the Promises of Grace are still belonging to the Elect , to those that were given to Christ , to Believers , and to no other , nor never were ; but the Priviledges we have above them do abundantly recompence the defect of those Priviledges of theirs , whether real or supposed : And the truth is , Priviledges are so arbitrary and various , depending so much upon the Soveraignty of God , that he gives them as he thinks good , and oft-times takes them away without assigning any special Reason of it ; so that no Arguments can be drawn safely , as our Brethren do , viz. God gave such a Priviledg to the Jews , therefore we must have such a Priviledg too , except we can prove it is God's Will it should be so . This Argument therefore is of no force , without an Institution , here we are again , and here we will stand ; Circumcision wholly depended upon a positive Law ; 't is in vain therefore to attempt to prove , that because the Jews had a Priviledg to circumcise their Children , therefore we must have a Priviledg to baptize our Infants , sith they had a Command to do what they did , and we have none ; besides , we have shewed there is no Scripture that proves the Baptism of Infants is a Priviledg granted by the Lord in lieu of Circumcision , it being indeed no Duty or Priviledg at all . Lastly , before I close with this , take what Mr. Danvers says , If it should be taken ( saith he ) for granted , that Circumcision was a Seal of the New Covenant belonging to all the Children of Israel ; then would not the baptizing of the Children of Believers answer it , neither amount to so great a Priviledg , nor be equivalent to it for these Reasons : 1st , There were all the Families and Tribes of Israel ( and all proselyted Strangers ) with their Children , without distinction of good or bad , to be circumcisied : But here only one of a City , and two of a Tribe ; for Believers are but thin sown , and the Children of Unbelievers and wicked Men are to receive no such benefit in the Judgment of many . And , 2dly , You would be very short in another respect , as being at an utter uncertainty when you have a right Subject ; for if the Parent is an Hypocrite , or no elect Person , which is out of your reach to understand , you cannot know whether the Child be fit for Baptism ; for the Seed of a wicked Man you must not meddle with by any means ; whereas there was not the least doubt or scruple in Israel as to the Subject , for the Father being one of Abraham's Seed and circumcised , it was an infallible mark they were right . And , 3dly , neither can the Child when he is grown up have any certain knowledg that such a Ceremony had past upon him in Infancy , he having no infallible mark thereof ; whereas the circumcised Infant had an infallible Character and Mark in his Flesh , to assure him that he had received that Rite . Object . But what hope can we have of our Infants if they must not be admitted unto Christian Baptism , nor reputed as Members of the common Body and Church of the Faithful ? Answ . We answer ; First , if the hope of the Parent for the Child's Salvation be grounded upon the Administration of an external Rite or Ordinance in Infancy , then neither had the Patriarchs for above two thousand Years any hope of their Children , sith they had neither Circumcision , Baptism , nor any other External Rite , which we find otherwise by Noah's Prophecy , Gen. 9. 26 , 27. Secondly , We ask , whether God hath left it in the Power of the Parent to save or destroy the Soul of his Child , which your Doctrine doth import ? Thirdly , We demand what hopes are intended , and by what Scriptures the same are annexed to the Administration of an Ordinance in Infancy ? Fourthly , We do say there is a ground of hope in Believers in behalf of their Children , which is grounded upon plain Scripture without baptizing them . Fifthly , Doth Baptism confer Grace or regenerate the Child ? Though some have ignorantly asserted that , yet we find many of you of another mind . Sixthly , This Argument seems to carry in it this Conclusion , i. e. That Christian People by Infants Baptism are assured according to Gospel-grounds of the Salvation of their Children : But there is no Proof for it , it is but a Fancy , and we suppose 't is not received as a Truth by many that oppose us in this Point . CHAP. XI . Wherein many other pretended Scripture-Poofs and Arguments for the baptizing of Infants are answered , as that , Suffer little Children to come unto me , &c. and , Except a Man be born of Water and of the Spirit , he cannot see the Kingdom of God , &c. THE next main Proof that is brought for Infant-Baptism , is taken from Mat. 19. 14. Suffer little Children , and forbid them not to come unto me : for of such is the Kingdom of Heaven . Object . The Kingdom of Heaven belongs to Infants , which is the greater ; therefore , say you , Baptism belongs to them also , which is the lesser . Answ . 1. That the Kingdom of Heaven belongs to little Children we have no cause to doubt : But that they have a right to Baptism therefore , is deny'd ; May not our Brethren infer from the greater to the lesser thus as well , viz. Infants belong to the Kingdom of Heaven , which is the greater ; thererefore to them belongeth the Lord's Supper , which is the lesser : and sure we are , that those who are fit Subjects of Baptism ought not to be deny'd the Sacrament of Bread and Wine . How often must we tell you that Baptism wholly depends , as to Subject , Time , End , and manner of Administration , on the words of Institution ? 't is a positive Law , we must go to the Pleasure , and Will , and Design of the Law-maker : what may not Men infer after this sort ? 2. Were these little Children be ye sure the Children of Believers ? If you can't prove this , what signifies all you say ? and how this can be made appear I see not ; for though Christ was then in the Coast of Judea , yet that they were Children of Godly Parents is a great Question . 3. If it should be granted they were Believers Children , yet it doth not appear how little these Children were , we have no account of their Age. And as the Learned observe , the Greek work doth not always signify a little Child or Infant , as appears by 2 Tim. 3. 15. where the same word is used , they might be such who might be capable of teaching as far as we know . But since Dr. Jer. Taylor , Bishop of Down , hath so fully answered this Objection , pray take what he saith upon the place . From the Action of Christ's blessing Infants , saith he , to infer that they were baptized , proves nothing so much , as there is a want of better Arguments : for the Conclusion would with more probability be derived thus , i. e. Christ blessed Children and so dismissed them , but baptized them not , therefore Infants are not to be baptized . But let this be as weak as its Enemy , yet that Christ did not baptize them , is an Argument sufficient , that he hath other ways of bringing them to Heaven than by Baptism ; he passed an Act of Grace upon them by Benediction and Imposition of Hands . And therefore although neither Infants , nor any Man , in p●ris naturalibus , can attain to a Supernatural End without the addition of some Instrument , or Means of God's appointing , ordinarily and regularly ; yet where God hath not appointed a Rule nor an Order , as in the case of Infants we contend he hath not , the Argument is invalid . And as we are sure God hath not commanded Infants to be baptized ; so we are sure God will do them no Injustice , nor damn them for what they cannot help , viz. if the Parents baptize them not . Many thousand ways there are , by which God can bring any reasonable Soul to him ; but nothing is more unreasonable than because he hath tied all Men of Years and Discretion to this way , therefore we of our own Heads shall carry Infants to him that way , without his directions : the Conceit is poor and low , and the Action consequent to it is bold and venturous ; let him do what he please with Infants , we must not . Thus far the Doctor . A second Scripture brought formerly by Doctor Featly , and of late by divers others , is that in Joh. 3. 5. Except a Man be born again of Water and of the Spirit , he cannot enter into the Kingdom of God. Object . There is no other way to regenerate and save Infants but by this of Baptism , and so to add them to the Church , therefore they ought to be baptized . In some , saith Mr. Isaac Ambrose , the new Birth is wrought before Baptism , as in the Eun●●h , &c. in others is the new Birth wrought in Baptism , 〈◊〉 indeed is the Sacrament of the new Birth , and Sea● of Regeneration , but howsoever in Pedo-Baptism , we see the outward Seal , yet we seel not the manner of the inward working , for this also is the secret of the Spirit . Answ . There is no pretended Proof for Infant-Baptism brought by the Asserters of it , that I wonder at more than this , especially considering how fully and excellently they are detected by several able Men of their own Party , yet notwithstanding it seems to abide as a standing Doctrine in the National Church , as witness their Catechism — Baptism , wherein I was made a Member of Christ , a Child of God , and an Inheritor of the Kingdom of Heaven . Pray see how excellently the late famous Stephen Charnock detects this Error ; It is not , saith he , External Baptism ( speaking of Regeneration ) many Men take Baptism for Regeneration , the Ancients usually give it this term : One calls our Saviour's Baptism his Regeneration — this confers not Grace , but engageth to it : outward Water cannot convey inward Life . How can Water , an external thing , work upon the Soul in a physical manner ? Neither can it be proved , that ever the Spirit of God is ty'd by any Promise , to apply himself to the Soul in a gracious Operation , when Water is applyed to the Body . If it were so , that all that were baptized were regenerated , then all that were baptized should be saved , or else the Doctrine of Perseverance falls to the ground . Baptism is a means of conveying this Grace , when the Spirit is pleased to operate with it ; but it doth not work as a physical Cause upon the Soul as a ●rge doth upon the Humours of the Body : for 't is the Sacrament of Regeneration , as the Lord's-Supper is of Nourishment . As a Man cannot be said to be nourished without Faith , so he cannot be said to be a new Creature without Faith : Put the most delicious Meat into the Mouth of a dead Man , you do not nourish him , because he wants a Principle of Life to concoct or digest it . Faith only is the Principle of spiritual Life , and the Principle which draws Nourishment from the Means of God's Appointment . Some indeed say , that Regeneration is conferred in Baptism upon the Elect , and exerts it self afterwards in Conversion ; but how so active a Principle as a Spiritual Life , should lie dead and asleep so long , even many Years , which intervene between Baptism and Conversion , is not easily conceivable . Thus far Mr. Charnock : others we find to agree with him herein . Amesius saith , outward Baptism cannot be a Physical Instrument of infusing Grace , because it hath it not in any wise in it self . Our late Annotators agree directly with these ; nay , Dr. Owen saith , that the Father of Lies himself could not well have invented a more pernicious Opinion , or which might pour in a more deadly Poyson into the Minds of Sinners . If Baptism were meant here , then no Man can be saved without being baptized . But none does the business better than the Learned Bishop Taylor ; For , saith he , the Water and Spirit in this place , signifies the same thing ; and by Water is meant the Effects of the Spirit cleansing and purifying the Soul , as it appears in its parallel place , Christ's baptizing with the Holy Ghost and with Fire : for although this was literally fulfilled in the day of Pentecost ; yet morally there is more in it ; for it is the sign of the Effect of the holy Spirit , and his Productions upon the Soul : And you may as well conclude , that Infants must also pass through the Fire , as through the Water . And that we may not think this a trick to elude the pressure of this place , Peter saith the same thing : For where he saith that Baptism saves us , he adds by way of Explication ( not the washing away of the Filth of the Flesh , but the Answer of a good Conscience towards God ) plainly saying that it is not Water , or the purifying of the Body , but cleansing of the Spirit that doth that which is supposed to be the Effect of Baptism . But to suppose it meant of external Baptism , yet this no more infers a necessity of Infant-Baptism , than the other words of Christ infer a necessity to give them the holy Communion , Joh. 6. 53. Except ye eat the Flesh of the Son of Man , and drink his Blood , ye have no Life in you ; and yet we do not think these words a sufficient Argument to communicate with them : if any Man therefore will do us Justice , either let them give both Sacraments to Infunts , as some Ages of the Church did , or neither : for the Wit of Man is not able to shew a disparity in the Sanction , or in the Energy of its Expressions . And therefore they were honest that understood the Obligation to be parallel , and performed it accordingly ; and yet because we say they were deceived in one Instance , and yet the Obligation ( all the World cannot reasonably say but ) is the same they are honest and reasonable that do neither : and sure the Ancient Church did with an equal Opinion of necessity give them the Communion , and yet now adays Men do not ; Why should Men be more burdened with a Prejudice and a name of Obliquity for not giving Infants one Sacrament , more than you are disliked for not affording them the other ? Thus far Dr. Taylor . If what these great Men say is not sufficient utterly to invalidate this pretended Proof of Infant-Baptism , we know not what to say . A third Proof they bring to prove the baptizing of Babes , is taken from those places that speak of the baptizing of whole Housholds , as the Jaylor and his House , Lydia and her House , &c. Object . Whole Housholds we read were baptized , therefore some Children were in the Primitive Time baptized . Answ . To which we answer , that the Consequence is not natural from the Antecedent , unless you can prove there were no whole Housholds but in which were some little Babes ; make that appear , and this is the best Argument you can bring . — But the contrary is very evident ; for how many hundred Housholds or Families are there in this City in which there are no little Children , but all Adult Persons ? which being so ▪ how uncertain is your Inference ? Secondly , But suppose there were Children in those Housholds ( for usually in Scripture by a Figure which is called Syn●●doche ) the whole is put for part , or a part for the whole . Hence we read Jerusalem , and all Judea , and all the Regions about ●ordan went out to be baptized of John ; that is , many of those places in Jerusalem , Judea , and in those Regions . So 't is said , 1 Sam. 1. 21 , 22 , 23. That Elkanah , and all his House went up to offer unto the Lord yearly Sacrifice , &c. yet , vers . 22. 't is as expresly said , that Hannah and her Child went not up , who were part of his House , yet 't is said all his House ( or Houshold ) went up . Exod. 9. 6. 't is said , All the Cattle of Egypt died , that is , all that were in the Field , see Chap. 14. 26 , 28. and chap. 9. 26. I could give you many other Examples of the same nature wherein the whole is taken but for part ; And from hence 't is that Dr. Hammond grants , that no concluding Argument can be deduc'd from the baptizing whole Housholds , to baptize Children ; and therefore , in his Judgment , Arguments drawn from hence are better wav'd , than made use of by the Defenders of Infant-baptism . And certainly the Doctor judges but rationally therein ( saith a worthy and Learn'd Man ) because a clear Word of Institution ( or plain Precedents ) ought to be the ground of the practice of all Gospel-Ordinances , especially in the case of Baptism , one of the great Sacraments of the New Testaments . Thirdly , We will see in the next place what the Holy Ghost hath left on Record concerning those whole Housholds that are said to be Baptized . First , The Jaylor's Houshold , Acts 16. 33. He was Baptized , and all his . Whether he had any Children 't is a great Question ; [ his ] may refer to his Wife , Servants , and Domestick Friends and Relations , &c. However , 't is expresly said , that Paul and Silas spake unto him the Word of the Lord , and to all that were in his House ; certainly they did not preach to little Babes : And , Vers . 34. 't is said , He rejoiced , believeng in God with all his House . Observe , ( 1. ) he and all his House had the Gospel preached to them . ( 2. ) He and all his House believed : And ( 3. ) he and all his House rejoiced ; as well as 't is said , He and all his were baptized . Can there be any Reason given , saith Mr. Gosnold , why [ his ] vers . 33. should be larger than [ all his House ] vers . 32 , 34. these two Verses being a Key to the 33d Verse , ( saith he ) and this Houshold a Key to all the other ? The second Houshold is that of Crispus , Acts 18. 8. And Crispus the chief Ruler of the Synagogue , believed in God with all his House : and many of the Corinthians , hearing , believed , and were baptized . All that is said of his Houshold , is , that they believed ; besides , the scope of the Text shews , none were baptized , but such who first believed ; and they , we say , and none but they , are true Subjects of Baptism , that believe . The third Houshold , is the Houshold of Stephanus ; I baptized , saith Paul , the Houshold of Stephanus , 1 Cor. 1. 16. And , he saith , the House of Stephanus was the first Fruits of Acaia , and that they had addicted themselves to the Ministry of the Saints , which little Children were not capable to do , Chap. 16. 15. The fourth Houshold is that of Lydia , Acts 16. 14 , 15. Whether this good Woman was a Maid , Widow , or Wife , is uncertain : If she had been a married Woman , 't is much there is no mention made of her Husband : Besides , she is reckon'd the Head of the Family [ her ] Houshold ; which would not have been , saith Mr. Gosnold , if at this time she had a Husband . Grant , saith he , she were a Widow , yet she might have no Children ; or if any , they might be grown up ; and to such Children we deny not Baptism upon profession of Faith. Besides , she was at this time from her own Dwelling , and that many miles distant , for she was of the City of Thyatira ; but now was at the City of Philippi , where she was a merchandizing , being a seller of Purple . Grant she had Children , how unlikely a matter is it , saith he , that she should carry them about with her , trading so many miles distant ? But , finally , to resolve the Doubt , the last Verse of this Chapter , calls them of the House of Lydia Brethren ; They entred into the House of Lydia ; and when they had 〈◊〉 the Brethren , they comforted them , and departed . Who now can conclude rationally , that any Children were in any of these Housholds ? 'T is a ha●d case Men are forc'd to fly to such weak and unlikely grounds to prove their practice ; but as the Proverb goes , A poor Shift is better than none at all . The next Proof they bring to prove Infant-Baptism , is from Acts 2. 39. The Promise is to you , and to your Children , &c. The Pedo baptists would sain have this Promise to be a Promise of External Priviledg , and such as gives Children of Believers a right to Baptism : but that there is no such thing in the least to be proved from this place , we shall make appear by opening the Text. First , 'T is evident that Peter preach'd this Sermon to the Jews , and to many of them who had a hand in mur●hering the Lord of Life and Glory : And this he laid home , and prest upon their Consciences very close ; and they being prick'd in their Hearts , cried out , Men and Brethren , what shall we do ? If it be thus , we are lost Men and undone . No : as if Peter should say , Do not dispair , upon your Repentance there is Mercy for you . Then said Peter unto them , Repent , and be baptized every one of you , for the Remission of Sins , and ye shall receive the Gift of the Holy Spirit — For the Promise is unto you . Ay , this is good News indeed , they might say ; But what will become of our Children , our Off-spring ? for we have wish'd that his Blood might not only be upon our selves , but also upon our Children . Well , what tho ? let not this terrify you , neither as to drive you into despair ; for the Promise is not only to you who repent , &c. but to your Children , or Off-spring also ; your Posterity shall not be lost , for the Promise is unto them as it is to you , viz. if they repent ; and not only to them of your Race or Posterity , but also to all that are afar off , meaning the Gentiles , who were said to be sometimes afar off . But now if they would know who of their Children , and those who were afar off , the Promise was made unto : In the close of the Verse , he resolves them in these words , Even to as many as the Lord our God shall call . The Promise therefore here evident , is that of the Spirit , and all the Divine Graces and Blessings of it , which was promised , and first tendered unto the Jews and their Off-spring , upon unfeigned Repentance , and turning to God ; or being effectually called and brought over , to close in with the Tenders of Mercy ; and then to the Gentiles , who in like manner should be wrought upon , or effectually called : This Promise was not made to their Children , as Believers Seed , nor to them , or any other , uncalled by the Lord , but with this express Proviso , Even so many as the Lord our God shall call . Which Calling , or effectual Work of Grace upon their Souls , made them capable Subjects of Baptism : Nor are the words , to you and your Children , mentioned as an acknowledgment of a Priviledg to them above others , being Abraham's Seed according to the Flesh , but by reason doubtless of their Wish . Mat. 27. 25. His Blood he on us , and on our Children . Nor is there the least intimation given of a right to Baptism to them , or their Children , as the Children of Believers , but as an Exhortation to them and theirs , to repent , and be baptized , as their Duty , for their Benefit and Soul-advantage , the Promise being not mentioned ; as though of it self it gave a title to Baptism , either to them or their Off-spring , without Repentance . But as a Motive , why both they and their Children should actually repent , and be baptized , i. e. because in so doing , they would be in the way of obtaining Remission of Sin , and receive the Holy Spirit , the two grand Branches of the Promise here mentioned . Which Duty of Repentance little Children being not capable of performing , are not therefore according to this direction of the Apostle the proper Subjects of such an Ordinance . By Children , here saith , a Learned Man , is not meant their Infants , but the Posterity of the Jews : And so Dr. Hammond grants it , and therefore confesseth this place a very unconcluding Argument for Infant-Baptism . And , says he , though by Children be here meant the Posterity of the Jews , yet not the natural or carnal Seed neither , but the Spiritual ; as appears by the last words in the verse , viz. Even to as many as the Lord our God shall call . So that it is very evident , that this Text is grosly abused , by such as infer from hence a title to Baptism , for Children of Believers , by virtue of a Promise to them as such ; whereas it is manifest from the whole scope of the Context , that it is only an incouragement to the Jews against Dispair , by reason of their crucifying the Son of God , letting them know that yet there was hope of Mercy and Pardon for them and their Children , upon the respective Repentance of both , or either of them . And to the same purpose our late Annotators I find give it , speaking of this Text. A Fifth pretended Scripture-proof for Infant-Baptism , is taken from 1 Cor. 7. 14. Else were your Children Vnclean , but now are they Holy. Object . From hence 't is asserted , That the Children of Believers are holy with a Federal or Covenant-Holiness , and therefore to be baptized . Answ . To this we answer , That the same sort of Holiness which is ascribed to the Children , is to be understood in reference to the unbelieving Husband , or the unbelieving Wife , who are both said to be sanctified by their respective Yoke-fellows ; which cannot be meant of a federal or a Covenant-holiness , but that which is matrimonial : For if we must understand it of a Covenant-holiness , then it will follow , that the unbelieving Wife , or unbelieving Husband may , upon the same ground lay claim to Baptism as well as their Children , which yet your selves will not grant . Besides , it is evident from the words themselves , in which the Term Husband and Wife are twice used , which shews , that the Holiness is from the conjugal Relation , and cannot be meant of any other than Legitimation . And the term Vnbeliever is also twice used , and said to be Sanctified , which can have no other sence but this , that the unbelieving Yoke-fellow is sanctified , or made meet in respect of conjugal use , to his or her Yoke-fellow : And so though the one be an Unbeliever , yet they might comfortably enough live together in lawful Wedlock . See our late Annotators ; I rather think ( say they ) it signifies brought into a State that the Believer , without Offence to the Law of God , may continue in a married Estate with such a Yoke-fellow ; for else , saith the Apostle , your Children were unclean , that is , would be accounted illegitimate . But now this being determined , that the Husband is thus sanctified to the Wife , and the Wife to the Husband , though the one be an Unbeliever , hence it follows , that your Children are holy ; that is , lawfully begotten , which is the only sense opposite to the Determination , ver . 12 , 13. It was , 't is plain , about this matter those Saints at Corinth wrote to the Apostle , and therefore according to the scope of the place it cannot intend any thing else . And as for the use of the word Holy for Legitimate , that it is in this sense used else-where in the Scripture is evident from Mal. 2. 15. where a Seed of God , or a Godly Seed , can be understood in no other sense than that of a lawful Seed , in opposition to those born by Polygamy . Neither ought any Man to infer Federal Holiness to be intended here , unless he can prove from some other Text in the New Testament any such Holiness to be in Children , i. e. because Parents are Believers and in the Covenant of Grace , their natural Seed must therefore be so esteemed , and have the like Right to Gospel-Baptism as the Children under the Law had to Circumcision , which is no where to be found in all the New-Testament , but the quite contrary , as has been proved ; and therefore this Interpretation ought not to be admitted , but utterly to be rejected in regard of what the Apostle Peter asseres . How false and ridiculous therefore is that which Mr. Smythies hath lately affirmed : Whensoever , saith he , God enters into Covenant with the Parent , he enters into Covenant with the Children of that Parent ; that is , the Children were included in the Covenant , and the Blessings of that Covenant belonged to the Children as well as to the Parent . They that will build their Faith upon such kind of Men deserve to be deceived , who speak what they please , and prove nothing ; as if this was so because Mr. Smythies says it . I must charge it upon him as false Doctrine , ( 1. ) As being quite contrary to the Nature of the Gospel-Dispensation and Constitution of the New Testament-Church , wherein the Fleshly Seed are rejected and cast out in respect of Church-Priviledges and Ordinances . ( 2. ) What is this but to intail Grace to Nature , and Regeneration to Generation ? in opposition to what our Saviour saith , John 3. 3. and Paul , Ephes . 2. 1 , 2. ( 3. ) It also contradicts all Mens Experience . How palpable is it that Godly Men have wicked Children now adays as well as in former times ? What , wicked Children , and yet in the Covenant of Grace ! Or , were they in it , and are they now fallen out of it ? What a Covenant then do you make that sure and everlasting Covenant of Grace to be ? Besides , we have many learned Men and Commentators of our Mind upon this Text , as Mr. Danvers observes and ●uotes them . Austin saith , it is to hold without doubting ; whatsoever that Sanctification was , it was not of Power to make Christians and remit Sins . Ambrose upon this place , saith , the Children are holy because they are born of lawful Marriage . Melancthon in his Commentary upon this same Text saith thus , Therefore Paul answers , that their Marriages are not to be pulled asunder for their unlike Opinions of God ; if the impious Person do not cast away the other ; and for comfort he adds as a Reason , The unbelieving Husband is sanctified by the believing Wife . Meat is sanctified ; for that which is holy in use , that is , it is granted to Believers from God ; so here he speaks of the use of Marriage to be holy , and to be granted of God. Things prohibited under the Law , as Swines Flesh , and a Woman in her Pollution , were called unclean . The Connexion of this , if the use of Marriage should not please God , your Children would be Bastards , and so unclean : But your Children are not Bastards , therefore the use of the Marriage pleaseth God : And how Bastards were unclean in a peculiar manner the Law shews , Deut. 23. Camtrarius in his Commentary upon this place also saith , ( for the unbelieving Husband hath been sanctified , an unusual change of the Tense , that is ) sanctified in the lawful use of Marriage ; for without this , saith he , it would be that their Children should be unclean , that is , infamous and not legitimate , who so are holy , that is , during the Marriage are without all blot of Ignominy . Erasmus saith likewise , Infants born of such Parents as one being a Christian , the other not , are holy legitimately ; for the Conversion of either Wife or Husband doth not dissolve the Marriage which was made when both were Unbelievers . What Reason now had Dr. Featly and others to contemn this Exposition of the Text , considering what we and so many Learned Men have declared as touching this matter ? for a more fuller Answer read Mr. Danvers , p. 166 , 167 , 168 , 169. But after all , should it be allowed that the Holiness in this Text is indeed to be taken for a Faederal or Covenant-Holiness , yet we cannot therefore grant that this is a sufficient Proof for Infant-Baptism ; for let the Holiness be what it will , whether Moral , Faederal , or Matrimonial , neither of these is any where assigned to be a ground of baptizing Infants ; the Institution , Commission , and Practice of the Apostolical Church being that alone that can warrant the same : 'T is God's Word only , not Mens Reason , conceited Grounds and Inferences , that can justify a Practice , or make a Gospel-Ordinance ; if all therefore was granted which you affirm of the Covenant made with Abraham of Circumcision and Faederal-Holiness , yet Infant-Baptism is gone , unless you can prove God hath from this ground commanded you to baptize your Children , or that they were for this Reason admitted to Baptism in the Apostles Time ( for all your Arguments from thence prove as strongly , that your Infants may partake of the Lord's-Supper , &c. ) But that any thing less than a Profession of Faith and Repentance is or can be a sufficient ground for baptizing any Person , young or old , we do deny , sith the New Testament is the only Rule or perfect Copy , by the Authority of which we ought to act and perform all Duties of instituted Worship , and administer Sacraments , &c. which are m●re positive Precepts , and depend only upon the Will and Pleasure of the Law-maker . So much to this pretended Proof of Infant-Baptism . A sixth Proof of Infant-Baptism is grounded upon Mark 16. 16. He that believeth , and is baptized , shall be saved ; but he that believeth not , shall be damned . Now they affirm that Infants are Believers , and therefore are to be baptized . Mr. Smythies says , Infants are Believers in a sense , or else they could not be saved , nor have right to the Promises of Christ in the Gospel ; and if they are in any sense such Believers as are intitled to Salvation , they are such Believers as have a right to Baptism ; if the Estate belongs to a Child in the Cradle , the Indentures and Seals of that Estate belong to him likewise : the Child of a Believer may as well be called a Believer , as the Child of a Proselyte was called a proselyte : if God gives Children but the denomination of Believers , it is sufficient to entitle them to Baptism . Thus Mr. Smythies . But how does it appear that Infants are Believers in any sense ? is there any Argument or Scripture brought by this Man to prove them so to be ? if he can prove they have Faith and do believe in Christ , he will do more than all the Men that ever lived on Earth could do , I mean Children , as such in common and in an ordinary way , to be Believers . True , nothing is too hard for God to do : he that can make an Ass to speak , can as well cause a Babe to believe : But how does it appear God has given them either the Habit of Faith , or the Act of Faith , or Faith in any sense to render them to be Believers ? But 't is intimated they are Believers by their Parents Faith : why may not their Parents Baptism serve as well as their Parents Faith , and they receive the Lord's Supper for them in their Names also , and that be imputed to the Children by virtue of their Parents Faith ? And what though the Estate belongs to the Child in the Cradle , together with the Indenture and Seals of that Estate ; Is it required the Child in the Cradle should therefore set his Seal to the Indenture ? is that requisite , or would it make the Estate the more firm or sure to him ? But when you can prove Grace and Salvation to be Hereditary , and that the Father's being a Believer and a godly Person , all his Children must needs be such too , you do your business . Secondly , But why do you say Children must be Believers , or else they can't be saved ? who told you so ? Because Faith in Adult Persons is required as necessary in them , if they are saved . Can't God save poor Infants without they also do believe ? has God told you he cannot , or will not save them except they believe ? I must confess I wonder at your Ignorance and daring Boldness : God , as Dr. Taylor observes , may have many ways to magnify his Grace through Jesus Christ to them which we know not of ; and what have you to do with the Secrets of God ? who made you one of his Privy-Council ? you may as well say , unless they repent they cannot be saved from Christ's words , Luk 13. 3 , 5. and that they must be obedient and take up the Cross , for these things are required of Adult Persons that would be saved as well as believing . Thirdly , Prove that God has given Children the Denomination of Believers ; or if it was granted he hath , would it therefore ●ollow they may be baptized ? certainly no , for we read of many who were said to believe * , they had some kind of Faith , and so in some sense had the denomination of 〈◊〉 , and yet had no right to Baptism , for such ought to have 〈◊〉 Faith , or to believe with all their Hearts , 〈◊〉 Philip said to the Eunuch , Act. 8. who are fit Subjects of that Ordinance , or have a sufficient Title to it : and would not that believing ( in any sense ) you speak of , that entitles them to Salvation , give them as good a right to the Lord's-Supper as to Baptism ? Come , Sir , you can't infer a right to an Ordinance from what grounds you please . Baptism depends wholly , I say again , upon the Authority of a positive Law , and express words of Institution * ; and none but such who are made Disciples by preaching , or who do actually believe , ought from thence to be baptized . I wonder what Faith 't is you suppose to be in Infants ? is it the Faith of the Church , as Tho. Aquinas asserts , which is intailed upon all within the pale thereof ? Or is it an Imputitive Faith from the Parents in Covenant , as Musculus and others maintain ? Or , is it the Faith of the Gossip or Surety , as many of your Church say , i. e. others believe for them ? Have they a justifying Faith , as Mr. Baxter intimates ? or a dogmatical Faith only , as in Mr. Blake's Sense ? Some , as Mr. Danvers observes , say 't is a Physical , some a Metaphysical , and some a Hyperphysical Faith. Some say they are born Believers , others say they are made Believers by Baptism . Now when you tell us what Faith they have , we shall the better understand you , and give you an Answer . A Personal and actual Faith , saith Dr. Taylor , they have not , for they have no Acts of Understanding ; besides , how can any Man know they have Faith , since he never saw any sign 〈◊〉 , neither was he told so by any that could tell . Secondly , saith he , Some say they have Imputative Faith : But then so let the Sacraments be too , that is , if they have the Parents Faith or the Churches , then so let Baptism be imputed also by derivation from them : And as in their Mothers Womb , and while they hang upon their Mothers Breasts , they live upon their Mothers Nourishment ; so they may upon the Baptism of their Parents , or their Mother the Church : for since Faith is necessary to the susception of Baptism ( and they themselves confess it , by striving to find out new kinds of Faith to daub the matter ; ) such as the Faith , such must be the Sacrament : for there is no proportion between an actual Sacrament , and an Imputative Faith , this being in immediate and necessary order to that . This saith the Bishop . We know there are some argue stifly for Infants having habitual Faith ; but as the said Doctor saith , Are there any Acts precedent , concomitant , or consequent to this pretended Habit ? this strange Invention , saith he , is absolutely without Art , without Scripture , Reason , or Authority . But the Men are to be excused , unless they had any better Arguments to defend their Practice ; they are forc'd to confess the Truth in the main , viz. That Faith is required of Persons to be baptized , and therefore they do what they can to prove Infants do believe . But I will conclude this with what the said Doctor further saith , And if any Man runs for Succour to that exploded Cresphugeton , that Infants have Faith , or any other inspired Habit of I know not what , or how , we desire no more advantage than that they are constrained to answer without Revelation against Reason , common Sense , and all the Experience in the World. CHAP. XII . Containing an Answer to several other Arguments brought for Infant-Baptism . Object . 1. THough there is no plain Scriptures for Infant-Baptism , yet it may be proved by Consequences ; you , it appears , deny direct Consequences from Scripture to be mandatory , and so obliging , and of Divine Authority . Answ . We affirm , that in all positive or instituted Worship ( such as Baptism is ) which wholly depends upon the meer ▪ Will and Pleasure of the Law-giver , it is absolutely necessary there should be an express Command , or plain and clear Examples , tho in other respects we allow of natural Deductions and Consequences from Scripture for the confirming and enforcing of Duties , and for the Comfort and Instruction of God's People . But as there is neither express Command nor Example for Infant-Baptism ; so it can't be proved by any Consequence or Inference , that naturally and 〈◊〉 r●●s from any Scripture , as we have proved , nor does draw any such Consequences to prove it . Object . 2. But there is nothing in all the New T●stament against Infant-Baptism , saith 〈◊〉 ▪ Smythies . If indeed our Saviour had declared that Infants should not be baptized , or if we had read of the Apostles Refusal of them ; then , &c. There is no hint from any express word dropt from Christ , saith Mr. Sidenham , or his Apostles , nor any Phrase which doth forbid such an Act. Answ . We will answer with Tertullian : For this is a certain Rule , saith he , if it be said 't is lawful because the Scripture doth not forbid it ; it may equally be retorted , it is therefore not lawful , because the Scripture doth not command it . That which is done in the Worship and Service of God without any express Word dropt from Christ or his Apostles , nor any Phrase which doth signify it is his Will and Mind it ought to be done , is unlawful and no better than Will-worship . Must Christ forbid Infant-Baptism ? must he declare in plain words they ought not to be baptized , or else may they , ought they to be baptized ? Is this good Divinity with Mr. Smythies ? Certainly this Man can't long keep out of the Romish Communion : Hath our Saviour declared indeed that you shall not have Crucifixes , Beads , Altars , and that you shall not use Salt , Spittle , Oil , or Chrism in Baptism ? that ye shall not go on Pilgrimages , nor pray for the Dead ? Hath Christ , I say , or his Apostles , as you read , forbid these things , and many more of like nature ? Or , did God forbid Nadab and Abihu to offer strange Fire , who were destroyed for doing it ? Levit. 10. 1 , 2. Did God forbid Abraham to circumcise his Female Children , or forbid him to circumcise his Male Children on the ninth day ? and might he therefore do these things — because God did no where tell him he should not do so ? The like might be said concerning Bowing at the naming of the Name of Jesus , Cross in Baptism , Surplice in reading the Service , Kneeling at the Sacrament , set Forms of Prayer ; you do these things because not forbidden , and why not admit of other Rites and Innovations as well as these ? Moreover , what express word against Infants receiving the Sacraments ? Besides , are Bells forbidden to be baptized ? hath Christ said indeed , ye shall not baptize Bells ? is it therefore lawful to baptize them ? You will object , May be that Bells are not ●it nor capable Subjects of such an Ordinance ? But why are they not ? wherein are they uncapable ? Can you not sprinkle a little Water upon a Bell , and use the words of Institution in as solemn a manner as you do when you sprinkle a Child ( baptize it as you say ) ? But are they uncapable because there is no word of Institution , nothing from the Mouth of Christ or his Apostles , to justifie such a Practice ? We say the same in respect of your baptizing Children ; and if you say , Bells are not capable of the use and end of Baptism ; we have proved the like concerning Infants . If God had pleased , he could have made them by an Institution capable of some sacred usefulness , yea capable of Relative Holiness or Consecration , as Aaron's Bells ; Nay , and since we read of Bells of the Horses that should be Holiness to the Lord , Zech. 14. 20. Why may not that Text be a Proof that Bells in Churches should be baptized , and so made holy likewise ? There are those you know who plead for that Practice ( and have baptized them for many Ages ) and they say there is as much ground from Scripture to do that , as there is to 〈◊〉 Children , both depending , as they will tell you , upon the Authority of the Church . Sad it is that such a Gap as this should be opened to all or any Inventions or Traditions of Men : remember who it was that said , Add thou not to his Word . That God has in all Ages testified his Abhorrence of Will-worship , and that from this very reason , because he commanded them not : 't is evident they have built the high places of Tophet , &c. which I commanded them not , neither came it into my Heart . For this cause God threatned Judgments upon Israel ; They have set their Threshold by my Thresholds , and their Post by my Posts , wherefore I have consumed them . God discovers his severe Displeasure against them , not for neglecting any part of his Worship that he had commanded them , but for their Presumption in adding other things thereto , calling them his Ordinances , which he had not appointed nor commanded them . Will-worship ( Sir ) is an horrible Sin , when he who is to perform the Duty shall dare to appoint the Laws : Implying a peremptory purpose of no further observance , than may consist with the allowance of his own depraved Judgment and Self-Interest ; whereas true Obedience must be grounded on the Authority of that Power that commands not the liking or approbation of the Subject . Some Men will obey so far as it consists with their Interest , and alter , add to , or diminish from , as they see good . 1. This savours of horrible Pride : Shall Man prescribe unto God ways how he shall be worshipped ? 2. Moreover , this of Will-worship was that very Sin that overthrew the Nation of Israel ; see Isa . 24. 5 , 〈…〉 the Ordinances , &c. 3. And it also is said to wound the Heart of God , Ezek. 6. 9. namely , their superstitious and corrupt Mixtures in his Worship . And , 4. This renders the Service of Men abominable , when they make void the Commands of God by their Traditions , and all they do to be in vain , for so saith our Saviour , In vain they worship me , teaching for Doctrine the Commandments of Men. Object . 3. But is it to be imagined , saith Mr. Smythies , that our Saviour , who took little Children up in his Arms , should allow no Ordinance for them by which they should be admitted into his Church ? Answ . Must he needs baptize them because he took them up in his Arms ? and because he blessed them , must he receive them into his Church ? We have proved that they are not capable Subjects of Gospel-Church-membership , neither did our Saviour baptize any with his own Hands , Joh. 4. 1 , 2. therefore not those Children he took up into his Arms ; nor is this any proof in the least , i. e. that Christ must allow them an Ordinance , because he shewed them the favour to take them up into his Arms. 'T is said he look'd upon the young Man , and loved him ; must he therefore make him a Member of his Church , whether he was sitly qualified for it or no ? Christ shewed many great Favours unto divers Persons , that we do not read he admitted into his Church . He may shew one Favour to you , and yet deny you another which you may not be capable of receiving . Young Children , saith Luther , hear not , nor understand the Word of God , out of which Faith cometh ; and therefore if the Commandment be followed , Children ought not to be baptized . Besides , they might be Children able to receive Instruction as far as you know , for such we take some times up into our Arms. Tertulllan , speaking of this place , saith , Indeed the Lord said , do not ye hinder them to come unto me , let them come therefore , while they grow to Years , let them come while they learn , and while come , let them be taught ; let them become Christians , when they are able to know Christ : Why doth innocent Age hasten to the Remission of Sins ? Men will deal more w●rily in Worldly Assairs ; so that they who are not trusted with an Earthly Inheritance are trusted with an Heavenly one ; let them ask for Salvation that thou mayst appear to have given it to him . See our further Answer to this Text , Coap . 9. Object . 4. But Infants were commonly baptized before . How can we , saith Mr. Smythies , imagine that our Saviour sent to baptize Nations in which Infants before had commonly been baptized , and yet intend they should be excluded ? Answ . This is a new kind of Argument , but proves nothing . For first , 'T is denied that Infants by any Command of God were ever baptized in any Nation , no not amongst the Jews , much less among the Gentile Nations ; but if they had been baptized before , he might as well have in●erred ( and much better ) Infants Right to the Sacrament of the Lord's Supper , and have said , Can we imagine Christ would have excluded them from that , considering they were before admitted to the Passeover ( which there is no great cause to question . ) But secondly , We reason thus ; If they were before baptized , either they were baptized as it was a Jewish Rite and Custom , or else as an Heathenish one : If Baptism of Infants before was a Jewish Rite , it was either appointed of God , or else a Tradition of their own : If it was a Tradition of their own , can you suppose our Saviour would go about to own and establish a Jewish Innovation , or one of their human Traditions ? and if it were an Appointment of God , it is very much that no Man ever found it out before in all the Old Testament . But thirdly , If there had been any such legal Ordinance , it had been abrogated , with all other Jewish Ceremonies , which stood ( as the Apostle shews ) in Meats and Drinks , and divers Washings , and Carnal Ordinances imposed on them until the time of Reformation . All those divers Washings that were under the Law it is evident ceased in the Establishment of the new Testament ; and therefore how abominable false is that which Mr. Smythies says concerning Gospel-Baptism ? Object . 5. Our Saviour , ( says he Pag. 88. ) took this Ordinance from the Custom of the Jews , who were wont to baptize those who forsook Heathenism and embraced the true Religion . And whensoever they made Proselytes , they did not only baptize the Parent , but the Child likewise . Answ . Did any Man assert till now the Baptism of Christ to be a Legal Rite , or rather that it sprung from Human Tradition ? for 't is evident the Jews were not required to baptize them by any Appointment of God : for Circumcision was the Rite by which Proselytes ( who were Males ) were added to the Jewish Church . Besides , doth not our Saviour plainly intimate , that John's Baptism was directly from Heaven , and not of Men ? And if Baptism had been so frequently practised amongst the Jews , wherefore did they say to John , Why dost thou baptize , if thou art not that Christ , nor Elias ? Joh. 1. 25. But doth not Christ say , that the Doctrine he taught , he received from the Father who sent him ? not from Moses nor the Jews : I have not spoken ( saith he ) of my self ; but the Father which sent me , gave me Commandment what I should say , and what I should speak . Now Baptism is positively called a Principle of his Doctrine , it was he that instituted it and gave it forth , Mat. 28. 19 , 20. as a pure Gospel-Ordinance , as the alone Soveraign Lord and Law-giver of his Church . Moreover , if all those divers Washings and carnal Ordinances amongst the Jews are abolished , as you heard before ; how came this supposed Jewish Rite to escape ? These things considered , we may perceive 't is Ignorance through Tradition that makes a Pedo-baptist , or rather a No-Baptist , and not Ignorance ( as he affirms ) through length of time that makes an Anabaptist ( falsly so called ) Pag. 91. But 't is the knowledg of God's Word , through the help of the Spirit , by which they , whom he so calls , come to cast off that unwritten Tradition of Babes Rantism , and to own no Baptism but that which Christ hath commanded , and was practised in the Apostolical Church . And whereas he affirms the baptizing of Children was all along used in the Primitive Church by the Holy Martyrs , &c. We answer , It was never practised till the Church came to adulterate the holy Institutions of Christ , and fell away to Error and Superstition . For , saith Curcellaeus , in the two first Centuries after Christ , Infant-Baptism was altogether unknown ; but in the third and fourth it was allowed by some few ; in the fifth and following Ages , it was generally received into Custom . And if the Custom of the Church is enough to justify Infant-Baptism , it will oblige us as to receive many other Traditions or Ceremonies likewise . Object . 6. But there are divers very learned Men who hold Infant-Baptism . Answ . And are there not many very learned Men who are against baptizing them ? who say 't is an Invention of Men and no Ordinance of Jesus Christ ? Besides , were not the Pharisees and Lawyers learned Men , who rejected the Counsel of God against themselves , being not baptized ? God's purpose is to confound the Wisdom of Man. If Learning once comes to be made an Idol of , God may leave those learned Men to themselves , and let them grope in Mid-day as in the Night , notwithstanding all their Light , Knowledg , and Learning . Besides , there are learned Men of all Opinions , many learned Cardinals , Priests , and Jesuits in the Church of Rome , yet you will not make that an Argument to believe Transubstantiation , and other Errors maintained by them . Object . 6. But there are many very holy and pious Men , yea Pastors of Churches , that are for the baptizing of little Infants ▪ Nay , and why should so few learned Men be of your way if it were a Truth , for most speak against those of your Perswasion ? Answ . 1. The more cause of Grief . But what though I must tell you God's Word is to be your Guide , and not Men : every Man must give an account to God for himself . Moreover , some Godly Men who have had great Light , and were glorious Reformers too in their day , yet lay short of some great Things and Duties ; as Jehosaphat , &c. who did not remove nor pull down the high Places . 2. Light and Knowledg of Divine Truths have broken forth gradually . When Reformation first begun , those godly Men laboured to restore the doctrinal part of the Gospel , and yet great Corruptions remained in point of Discipline ( which Errors God hath since by degrees discovered . ) 3. Had the best and late Reformers ( for such you will find at last the Baptists to be in point of the Administrations of God's House and holy Temple ) been generally learned Men , 't is very like this Truth would have been more readily received among such ( I mean learned Persons ) than we see now it is , so hard a thing is Self-denial . 4. Moreover , the base Reproaches cast upon the true way of Baptizing , hath doubtless laid a great many of good Men under Temptations , there being hardly any one Truth that has been rendered more odious and contemptible than Baptizing , ( i e. dipping of Men and Women in Water ) tho 't is generally acknowledged by all , that no other Action then that was practised in the Gospel-days in the Administration of this Ordinance . 5. Some say those Errors or unsound Principles ( as I look upon them to be ) maintained by divers Baptists ( who I doubt not are godly Christians ) have likewise hindred the Reception and Promulgation of this blessed Gospel-Institution among many worthy Persons , and kept them may be from indeavouring their Satisfaction herein ; tho 't is strange that should be a stumbling Block to any , sith there were many Christians in the Apostles Times , who in many things did dissent and differ ( in as great matters ) one from another : besides , there are Men almost of all Perswasions that hold those very Principles . 6. Others think the Remisness of some of the Baptized Churches about taking care of their Ministers hath contributed something to it also : for nothing lies more clear in God's Word , than that those who preach the Gospel , should live of the Gospel ; yea , have a comfortable Maintenance , i. e. that they may be wholly sequestred to the Work of the Ministry ( and be in a capacity to give to others , and so shew themselves Examples in Hospitality ) ; and that their poor Wives and Children after their Decease , may not be exposed to Want and Poverty . But I am glad to see it , our Churches are now daily enlightned into this indispensable Duty , and do endeavour to reform accordingly ; and would they also labour to follow the Primitive Saints in singing of Psalms , and Hymns , and spiritual Songs * , I do not doubt but it would add to their Comfort and Glory , and many more than now do would joyn with us † . 7. But to proceed : Be sure the Examples of the best Men under Heaven will never be a Plea sufficient for any in the day of Judgment , in doing any thing in God's Worship that he has not commanded ( or given grounds for the Observation of ) or in their neglecting doing of that which he hath expresly required . Shall any be allowed at the last day to plead thus , viz. such and such good Men and able Ministers did say this was a Truth and my Duty ? surely no. 8. When Reformation is required of Men in so great a case as this , viz. that which tends to the razing the whole Constitution or standing of their Church , which has been also of such a long continuation ; it calls for great Resolution , Courage , and Self-denial , which is hard for some Men to arrive at ; considering also what great Persons and Reformers have been on their side ; and they not seriously minding the words of the wise Man , where he says , that the Path of the Just is as a shining Light , that shineth more and more to the perfect day ; the Church as it was then look'd out of the Wilderness but as the Morning , and but as fair ( comparatively ) as the Moon ; but since ( blessed be God ) greater Light hath broken forth , yea to such a degree that now she seems to be come forth as clear as the Sun , &c. And sad it is to see Men content themselves to walk only in that Light those worthy Christians had in the Morning of the Reformation , and refuse to follow and embrace a higher and more clear , and Sun-sshining Glory . They might be accepted then , since their Day did not afford greater Manifestations of Truth in those respects ; but it may not excuse our Brethren , nor may they be accepted in following them , sith Truth is broke forth more perspicuously in these latter times . Object . The People called Anabaptists lie under great Reproaches , as if you baptiz'd People naked . Answ . 'T is no more than our Saviour foretold should befal his own People and faithful Followers , They shall speak all manner of Evil● against you falsty for my Name sake , &c. I am not ignorant what odious Lies and Reproaches have been cast upon us in respect of baptizing Men and Women naked : whereas 't is notoriously known to be utterly false and abominable , which thousands can testify to the contrary , who are of different Perswasions to us , who daily see Persons of both Sexes baptized by us , always in very comely and decent Garments , provided on purpose upon that account . Object . You have been formerly stigmatized and accused , as if you were against Magistrates , or refuse to obey Kings , and such as are in Authority ; and refuse lawful Oaths : What say you to the Munster-Story ? Answ . These things our Enemies know to be false and vile Slanders , our Confessions of Faith from time to time do witness the contrary ; What People plead for Subjection to Government and Magistrates which God has set over us , more than we always do ? And as touching that old Munster-Story of John of Leyden , &c. they that read the best Histories of that business , may find many things to be false which are charged against those Anabaptists : besides , the Story of them was either written ( as some have very well observed ) by the malicious Papists , their old mortal Enemies ; or else by envious Protestants , who are willing to take up any base Reports , and improve tho●e S●●ries to blast the Reputation of the whole Party . Alas , I could here soon recite some Writings of inveterated Spirits , who have in as base a manner vilisied and calumniated the Episcopals , nay and the Presbyterians , and Independents also , giving Instances both in respect of their vile Principles and Practices . Certainly 't is a shame for any good Men to take up a Charge against so great a Party of godly Christians from the venemous Pens of such shameless Persons . But suppose the Munster-Story as to matter of Fact were true , and that some of those Anabaptists were very ill Men , and guilty of several immoral Actions , and held great Errors , yet how unreasonable and uncharitable a thing is it to render all those People of that Perswasion in those times , and also since to be as bad and as like guilty ? especially considering that the Principle and Practice of baptizing believing Men and Women in it self is so harmless a thing , and no ways tends to lead Persons to such Evils ? For by the same Rule might not the best and most holy Church and People in the World , or ever were in the World , be censured and reproached , and neither the Church of the Jews , nor the Gospel-Church in the Apostles days escape , sith in the first there were very ill Persons , as Chora , Dathan , and Abiram , and many others , and in the last a Judas , a Diatrophes , an incestuous Person * , who was guilty of worse or more shameful Fornication then what was amongst the Gentiles , as the Apostle affirms ? Besides , as Mr. Danvers observes , those of the same Opinion in former times are acknowledged to be godly and good Men , or have an honourable Character given them , and this too by the ample and authentick Testimony from their greatest Enemies ; he cites Rai●trus , the Bloody Inquisitor of those in France , and Baronius , and Cassander of those in Germany ; nay , and Mr. Baxter● himself , who , though he has been found free enough in his Reproaches , yet to give him his due , is pleased to witness to our Innocency in this Nation , take his own words : saith he , That Anabaptists are godly Men that differ from us in a Point so difficult , that many of the Papists and Prelatists have maintain'd , that it is not determined in the Scripture , but dependeth upon Tradition of the Church : And I know as good and sober Men of that Mind , as of theirs who are most against them , &c. And again he saith , that Augustin , and many Children of Christians were baptized at Age ; and that the Controversie is of so great difficulty , that if in all such cases none that differ be tolerated , we may not live together in the World or Church , but endlesly excommunicate or prosecute one another . But blessed be God we need not the Testimony of Men , having the Testimony of our own Consciences ( which is our rejoycing ) as the Apostle saith , that in Simplicity and godly Sincerity , not by fleshly Wisdom , but by the Grace of God , we have had our Conversation in the World. Tho there may be some of our Communion who may be under Guilt and gross Enormities , and mistaken Principles and Notions , to our great Grief and Sorrow ( as well as amongst other Communities of godly Christians ) but Charity will cover a multitude of Faults . Object . 8. But you lay too much stress upon Baptism ? Answ . What some may do , I know not , but I am sure generally , we lay no more stress upon it than we ought ; we say , it is a Duty incumbent upon all Believers — a holy Ordinance of Christ , one of the great Sacraments of the New Testament , and they that reject it , do reject part of the Counsel of God. Yet we do not lay such stress upon it , as some do upon Infant Baptism . We do not say , Men cannot be saved , unless they be baptized ; provided they do not sin against their light and clear convictions of their own Consciences . 'T is evident there are those who have asserted , That Infants that die unbaptized , shall not , cannot be saved ; which certainly is abominable to affirm : For were it our duty to baptize our Children , yet can any think , that the omission of our duty to them herein , can exclude them the Kingdom of Heaven ? but 't is evident it is not required , they are not the subjects of it . Object . 'T is no where said , that Women received the Lords Supper , yet 't is given to them : Why may not Infants be Baptized as well , tho there is nothing mentioned of their being Baptized in the Scripture . Answ . To this we Answer , That there is ground enough from the Scripture , for Women who are baptized Believers , to receive the Lord's Supper ; Let a Man examine himfelf , and so let him eat , saith the Apostle , viz. Man or Woman . For so the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies . There is one Mediator between God and Man. Is not Woman as well as Man intended there ? If there come into your Assembly a Man having a Gold Ring , &c. A double-minded Man is unstable in all his ways . Are not Women as well as Men , comprehended and meant in those places as well as Men , tho not expressed ? 2. Were not Women as well as Men ( who believed ) Baptized ? Were not Women Disciples , and commanded to be made discipline by the preaching of the Gospel in the Commission , as well as Men ? And are not Males and Femals all o●● in Christ Jesus ? Is not this a meer trifling Vanity , and nought but a piece of Foolery and Deceit , to darken Counsel with words without Knowledg ? Women were Baptized ; we read of Lydia , an honourable Woman that was Baptized . And when they heard this , 't is said , they were baptized both Men and Women . And they that were required to be Baptized , and did partake of that Ordinance , continued together in the Apostles Doctrine , and in Fellowship , and in breaking of Bread and Prayer . This sufficiently proves Women received the Lord's Supper . When shall we see the like proof for Babes Baptism ? Were not Women Members of the Chur●● ▪ and does not the Holy Supper belong to all ●●●●lar Members thereof ? This Objection seems to represent these Men like a person almost drown'd , who catches hold of any little Twig , or Flag , to help him : But , Brethren , these things will never do your business . Object . If we have no Scripture-Example to baptize Infants : no more have you for the baptizing such Persons as you do baptize , viz. those of Age , whose Parents were baptized and educated from their Youth in the Christian Religion ; for evident it is , those we read of in the New Testament who were baptized , were such who were newly Converted either from Judaism , or Paganism , to Christianity . Answ . What tho we have no Example in the Scripture of any besides such you speak of that were baptized , ( that ●eing the very beginning of that Gospel-Admini●●●ation ) yet is not the Commission a perfect Rule to succeeding Ages , as well as it was to that present Age ? Evident it is that by virtue of the Commission , none were to be baptized but such as are discipled , or first taught , before admitted to that Ordinance . If the person be a Believer , we have no ground to refuse him , because his Parents were Jews or Heathens ; so we have no reason to receive others at all the more , because their Parents were Christians . 2. Can you prove that difference as to the state of the Parents ( in respect of what you speak of ) doth give you a warrantable ground to act contrary to the order and nature of the great Commission ? Matth. 28. 19 , 20. By the authority of which , the Apostles did baptize ( and all Ministers ought to administer the same Ordinance to the end of the World. ) The nature and order of the Commission cuts this Objection to pieces : For if the person be a Disciple , a Believer , he is to be baptized , let his Parents be Jews , Heathens , or Christians , 't is all one . If you had the like grounds to baptize Infants , we should contend no longer with you . 3. When you can prove the Faith of the Parents , or their subjection to the external Rite of Baptism , adds any spiritual advantage to their Children , or such as gives them a right to Baptism , we will give up the Controversie . — Object . But whereas you say , Baptism was always done by dipping the Body all over in Water , how can that be , since some were baptized in Houses ? Answ . I answer , That is a fancy , a thing asserted without the least shadow of ground , tho no less Men than our late worthy Annotators seem to affirm this very thing ; for notwithstanding the Jaylor , and those of his , were baptized the same hour of the Night , &c. Yet can any suppose they could not go out of the House so late ? might there not be a Pond , or some River near ? whithersoever they went , or wheresoever it was done , it is no matter , they were baptized ; which has been sufficiently proved to be Immersion , or dipping the Body in Water . Object . But say what you will , the Baptism of Infants is of God ; for there was a multitude of Children of old baptized to Moses in the Cloud , and in the Sea. Answ . We have shewed you that was but tropically called Baptism ; and also that Baptism is a pure New-Testament Ordinance ; tho 't is like that ( as some Learned Men have said ) might be a Type of this Ordinance , they being as it were buried or overwhelmed in the Sea , and under the Cloud . But if that may justifie Infant Baptism , it will allow you to baptize Unbelievers also ; for there was a multitude of mixt People who went through the Sea with Israel , besides much Cattel , And a mixt multitude went up also with them , and Flocks , and Herds , even very much Cattel , Exod. 12. 38. All these were doubtless baptized metaphorically and typically , as well us Children under the Cloud , and in the Sea ; therefore this can be no proof for Infant-Baptism . CHAP. XIII . Shewing the evil Consequences , Absurdities , and Contradictions , that attend Infant-Baptism , as 't is Asserted and Practised . Object . BVT what harm is there in Baptizing of Children ? is it not an innocent thing ? can it do the Child any hurt ? Answ . The harm will be to the Parents and Ministers , who do that in Christ's Name , which they have no Authority from him to do . If it do any harm to Infants , 't is not till they are grown up , and then it may be a means to blind their Eyes , and cause some of them to conclude , they in Baptism became the Children of God , were regenerated , made Christians , Members of Christ , and Heirs of the Kingdom of Heaven ; and cause others to think they were then rightly baptized , and so to look after no other Baptism . Whereas , poor Souls , they are all unbaptized Persons , having never had any Baptism at all but Rantism . Pray see what Mr. Danvers hath said upon this Respect . 1. But is it no harm to alter Christ's Order in the Commission , who requires Faith and Repentance to precede , or go before Baptism ; or first to make them Disciples by Teaching , and then to Baptize them ? And for Men to invert this Order as to baptize them , & then teach them Repentance and Faith , sure it must be an evil and hurtful thing so to do . 2. Is it not an evil thing to change the true subjects of Baptism , who are Believing and Understanding Men , to ignorant Babes , who neither know good nor evil ? 3. Is it not an evil thing to frustrate the sacred and spiritual ends of Baptism , which are many , as you have heard ; and by administring it to poor Babes , render it wholly an Insignificant thing ? 4. Is it not an evil and a shameful thing to change Baptism into Rantism , from Dipping the whole Body , to Sprinkling or pouring a little Water upon the Face , and to pronounce an Untruth in the Name of the Lord , saying , I baptize thee in the Name of the Father , of the Son , and holy Spirit , you not doing the thing ? nor have any Authority so to do , nor to baptize Children at all , much less to sprinkle them . 5. Is it not an evil and harmful thing , and a great error to say , Baptism takes away Original Sin ? whereas nothing can do that , ( nor Actual Sin neither ) but the Blood of Christ . 6. Is it not a foolish thing and a Lye , to say , Children have Faith , and are Disciples , who are not capable of Understanding ? to assert a thing that no Man has any ground to believe , nor can't , without offering violence to his Reason ? 7. Is it not a weak thing , to open a Door into the Church , which Christ hath shut up ? 8. Is it not weak and an absurd thing to say , that Infants can't be Saved except they be Baptized , partly because Christ saith , Except a Man be born again , he cannot see the Kingdom of God , Baptism , as some of you say , taking away Original Sin ? As if it were in the power , and at the will of the Parents to save or damn their Children . For this is intimated by this Notion of yours ; If the Parents or Friends baptize the Child , it shall ( if it die in its Infancy ) be saved ; but if they , nor no other , indeavour to get it Baptized , the Child is lost , and must perish . — How can outward Water , saith Mr. Charnock , convey inward-Life ? How can Water , a material thing , work upon the Soul in a Physical manner ? Neither can it be proved , That ever the Spirit of God is tied by any Promise , to apply himself to the Soul in its Gracious Operations , when the Body is applied to the Water . ( He says , Water applied to the Body . ) Because the adult Person ( who sat under the preaching of the Word ) cannot be saved without Regeneration . Can't God save poor dying Infants , unless the same change by the Spirits Operations pass upon them ? Is not God a free Agent ? may he not do what he pleases , and magnifie his Grace to poor dying Infants , through the Blood of his Son , in other ways than we know of ? Do not secret things belong to him , what Vanity is there in the minds of some Men ? 8. Has God ordained Baptism to be an Ordinance to save the Souls of any Persons , either the Adult or Infants ? is the Opus operatum of Baptism , think you , a likely way or means to beget or bring forth Children to Christ , or make Disciples of them ? Baptism signifies no thing ( it being but a Sign ) where the inward Grace signified by it is wanting . 9. Is it not strange that you should say , That none but the Children of Believers ought to be Baptized ? And that Baptism is absolutely necessary to Church-Communion , or an initiating Ordinance ? And yet commonly take into your Churches , such Persons ( that are converted ) whose Parents were very wicked and ungodly Persons as any in the Parish , and so lived and died ( as far as you know ) ; and yet do you not account their Baptism to ●e sufficient ? 10. Is it not an hurtful and evil thing , to defile and p●lute the Church , by bringing in the Fleshy Seed which Christ hath cast out ? 11. Is it not an evil and dangerous thing to lay a foundation of Ignorance and Prophaneness , and to confound the World and Church together , which ought to be separated ? and to make the Church National , which ought to be Congregational ? 12. Is it not an harmful and evil thing to establish Human Traditions , and make them of equal Authority with Christ's sacred Institutions , and reproach them who will not against their Consciences , do the same things ? 13. Is it not an evil and harmful thing to plead for In●ant Baptism , or rather Rantism , and make it a bone of Contention amongst Christians , and so ●inder the Unity of Churches and godly Christians ? For was that Rubbish gone , what a glorious Harmony would follow , even such a Day as would make all our Souls rejoyce ? for he is blind who can't see that that Relick is the cause of our sad Divisions ▪ 14. Is it not an evil and false thing to say , Persons may have Grace and Regeneration before they know God , or are called by his Word and holy Spirit ? 15. Is it not a strange thing to say , Persons may be visible and lawful Members of the Gospel-Church before Conversion ; and to deny them one Sacrament , and yet give them another ? 16. Is it not a false thing to say , Persons may believe and be saved by the Faith of others ? 17. Is it not an evil thing and a contradiction to say , Baptism is a Symbol of present Regeneration , and yet apply it to Ignorant and Unconverted Babes , wholly uncapable of Regeneration , in whom none of the things signified thereby , do , or can appear ? 18. Is it not a false thing and a contradiction to say , that Baptism is a lively Figure of Christ's Death , Burial , and Resurrection , and yet do nothing but sprinkle , or pour a little Water upon the Face ; by which act , all must confess nothing of such things can thereby be represented ? 19. Is it not a strange and foolish thing to say , Baptism is an Ordinance of the Solemnization of the Souls Marriage with Christ , and to say , 't is a strange Marriage where nothing is professed of a Consent ; and yet administer it to Babes wholly uncapable so to do ? 20. Is it not a foolish thing to cry out against Traditions , and all Inventions of Men , and yet strive to uphold and maintain them ? And doth not these things hinder that glorious Reformation we all long for , and encourage Papists ? 21. Is it not strange Men should say , all the Children of Believersare in Covenant , and that there is no falling from a State of Grace ; but that the New Covenant is so well ordered in all things , and sure , that it will secure all that are indeed in it unto Eternal Life ; and yet many of these Children , who they say , were in this Covenant , perish in their Sins , dying Unregenerate ? 22. We will conclude this Chapter , as Mr. Danvers does with the words of Dr. Taylor . And therefore , saith he , whoever will pertinaciously persist in his Opinion of Pedo-Baptism , and practise it accordingly , they pollute the Blood of the everlasting Covenant ; they dishonour and make a Pagentry of the Sacrament ; they ineffectually represent a Sepulchre into the Death of Christ , and please themselves in a Sing without effect : Making Baptism like the Fig-Tree in the Gospel , full of Leaves , but no Fruit. And they Invocate the Holy Ghost in vain , doing as if one should call upon him to illuminate a Stone or a Tree . CHAP. XIV . Proving Baptism a great and glorious Ordinance , and that 't is initiating or an In-let into the Church . THE last thing I shall do , is to prove Believers Baptism a very great and glorious Ordinance , though much despised by Men , nay by many Professors of this Age. First of all , 'T is a Principle of Christ's Doctrine , nay , a Foundation-Principle , viz. of a true Gospel-Church-State ; so that according to the Apostolical and Primitive-Institution , a Church cannot be truly gathered without it . Secondly , It appears to be a great Ordinance , if we consider the Commission of Christ . 1. Consider with what Authority our Saviour gave it forth ; All Power is given to me in Heaven and Earth : Go ye therefore , teach all Nations , baptizing them , &c. 2. In that it was one of the last things he gave in charge to his Disciples before he went to Heaven . And , 3. In that he joyns it to Teaching , expressing no other Gospel-Ordinances besides , though he gave other Commandments to them , Act. 1. 4. In that no Ordinance is to be administred in a more solemn manner than this is , viz. in the Name of the Father , and of the Son , and of the holy Spirit . We are hereby obliged to believe in , adore , and worship the whole Trinity . Thirdly , No Ordinance in all the New-Testament was ever so grac'd , nor honoured with such a Presence as this was at the Baptism of Christ ; the three Persons manifest their Presence at this Solemnity , the Heavens were opened , and a voice heard , saying , This is my beloved Son , in whom I am well pleased ; 1. The Father seals it and honours it . 2. The Son is there , and subjects to it , shewing what an honourable respect he has to it ; nay and came many Miles upon no other Business but to be baptized ( as we read of . ) 3. The Spirit also descended like a Dove , and rested upon him ; the Holy Ghost puts his Seal upon it , and in a glorious manner owns it . And then our Saviour saith , it became him to be obedient to it ; 't is , it seems , a becoming Ordinance , it became the Master , and doth it not become the Servant to submit to it ? It was not too low for him , and is it too low for thee ? He said also it was a fulfilling of all Righteousness ; that is , it became him to fulfil all the Commands of his Father , or do his whole Will , which it appears he could not have done unless he had been baptized . And in that of being a Patern or Example to us , those who neglect it , neglect a most righteous thing , and do not fill up after their Master . Fourthly , 'T is called a justi●ying of God , and our Disobedience herein a rejecting the Counsel of God , Luk. 7. 29 , 30. Fifthly , It appears a great Ordinance , in that the highest , nay the extraordinary Gifts of the Spirit can't exempt a Person from his Obedience hereto , as appears in Cornelius's case . Nay , the greater Gifts and Graces a Person hath , the more fit a Subject he is of this Ordinance ( as Peter's words do import . ) Sixthly , Consider the great things and Mysteries held forth hereby , viz. the Death , Burial , and Resurrection of Christ , and our dying to Sin , and Duty to walk in newness of Life , it preaches the Gospel to our very sight in a very lively Figure ; and therefore a great Ordinance . Seventhly , 'T is a Badg of Christian Profession ; and an Ordinance , as Mr. Baxter observes , of the Solemnization of the Souls Marriage-Union with Christ . Eighthly , Consider the great Promises made to those who are obedient to it , amongst other things , Lo , I am with you always , even to the end of the World. And again , He that believeth , and is baptized , shall be saved . If a Prince shall offer a Rebel his Life in doing two things , would he neglect one of them , and say this I will do , but the other is a trivial thing , I 'll not do that ? Surely no , he would not run the hazard of his Life so foolishly . And then in Act. 2. 38. Repent , and be baptized every one of you for Remission of Sin , and ye shall receive the Gift of the Holy Spirit : See what great Promises are made to Believers in Baptism . Ninthly , Nay , and Cornelius was warn'd from Heaven to send for Peter , and , saith the Lord , he shall tell thee what thou shalt do . Now one thing that is exprest , and I think 't is all that Pet●r told him he should do ( besides believing on the Lord Jesus ) was to be baptized . Certainly these things demonstrate Baptism to be a great Ordinance ; 't is miraculously confirmed from Heaven ( as it were ) so to be . Tenthly , and lastly ; Baptism is an initiating Ordinance , no regular or orderly coming into the Church of God but at this door ; and this we shall make appear , therefore a great Ordinance . First , 'T is said they that gladly received the Word , were baptized ; and the same day there were added to them about three thousand Souls : those who were added unto this Church were first baptized ; and observable 't is , that as this was the first Gospel-Church that was gathered after the Ascension of Christ : so it is set forth as a Patern to all other Churches ; for as others were injoyned , so they were commanded for following the Church of God that was in Judaea . Secondly , All along in the New Testament , where we read of the first Plantations of the Churches , we find that all those who became Members respectively , were first upon their Profession of Faith baptized before they were received as Members thereof ; as Act. 8. Act. 10. Act. 16. and Act. 18. Thirdly , We read of none that were received into the Fellowship of any Church that were not first baptized . Fourthly , Because those who were baptized , were said to be baptized into Christ ; Know ye not that so many of us as were baptized into Christ , &c. Rom. 6. 3. That is , into his Church or Mystical Body , as our late Annotators intimate , incorporated , ingrafted or planted into Christ , and so to be made Members of his Mystical Body by Baptism . By one Spirit we ( are said ) all to be baptized into one Body , 1 Cor. 12 , 13 , By one Spirit , that is , by the Authority and Appointment of the Spirit , and by the Guidance , Conduct , and Leadings of the Spirit ; not that all that are true Members of the Church are baptized with the holy Spirit , sith the Baptism of the Spirit denotes ( as we have elsewhere proved ) the extraordinary Gifts or Effusion of the Holy Ghost , which was received in the Apostles days , and which continued not in the Church . And have been all made to drink into one Spirit . In these words he alludes to the Ordinance of the Supper , which you may as well say , is a spiritual eating and drinking only , as so to speak of Baptism ; because 't is said by one Spirit we are all baptized , 't is not said with one Spirit . Besides , should any assert that the Apostle means the Baptism of the Spirit , and that the ordinary Gifts and Graces of the Spirit is the Baptism of the Holy Spirit ; then it would follow that there are two Baptisms left in the Church , which seems to be contrary to what Paul saith . Fifthly , Because the Lord Jesus hath joyned Faith and Baptism together in the Commission , and both were taught as beginning or fundamental Principles of his Doctrine , or part of those first Rudiments that belongs to every Babe in Christ , or Christian Man and Woman , Heb. 5. 12. & 6. 1 , 2. and all those six Principles , as our late Annotators affirm , are initiating , and so they must be ; for if they are Fundamentals , they must either be Fundamentals of Salvation , or else of Church-Communion : Now Baptism cannot be a Fundamental of Salvation , therefore of Church-Communion , how necessary 't is to lay a sure Foundation no Man can be ignorant . Object . It is objected from Rom. 6. 3. that but some only of the Church of the Romans were baptized , because the Apostle saith , as many of● you as were baptized , &c. from thence they would conclude some of them were not . Answ . Did the whole Church of the Romans reckon themselves , think you , to be dead to Sin , and bound to live no longer therein ? If so , then Baptism , which was a Symbol of those things , belonging to them all ; As many as are baptized into Christ , were baptized into his Death , &c. i. e. in token of it : And that they all should become New Creatures , it is as if he should reason thus ; As many of us as are baptized , must know this , that we were baptized into Christ's Death , and therefore must die to Sin , and live a new Life . But we have all been baptized or buried with Christ in Baptism into his Death ; therefore we must all die to Sin , and live a new Life . Did the Apostle intend hereby , do you think , to press them all to die to Sin , and live to God ? if so , that Argument he uses ( you may assure your selves ) reached them all , which it could not do if they had not all been baptized . Sixthly , Baptism is an initiating Ordinance , appears , because the way of inchurching Disciples , or Men and Women , was one and the same in all the Churches of the Saints ; if some were not received till Baptized , there were no unbaptized Persons ever received at all . But some were not received till baptized , Ergo. The Reason is not only , because the way and order of the Administration of that Ordinance were one and the same in every Church , and so Confusion avoided ; but also because there is the like parity of Reason , why all should and ought to be baptized , as there is for some , sith the Ordinance is initiating , and so a great Priviledg , and all have right to the thing signified thereby : Besides , those who believe , are required and commanded to be baptized ; and that which is the Duty of one Disciple as a Disciple , is the Duty of every Disciple ; and by that Argument you may excuse one Man from one Sacrament , viz. Baptism , you may excuse another from the Lord's Table , upon a pretence he doth not see it to be his Duty , and yet admit him , and continue him a Member . And that Baptism is an initiating Ordinance , we have all Christians of all Perswasions one with us , they generally assert the same thing . Justin Martyr , speaking of the Lord's Supper , saith , This Food we call the Eucharist , to which no Man is admitted , but only he that believeth in the Truth of our Doctrine , being washed in the Laver of Regeneration for Remission of Sins , and liveth as Christ hath taught . That is , none were admitted to the Lord's Supper , but such who were first baptized . The same is hinted by a late famous Writer concerning Cyprian , and other eminent Fathers , about the 2d & 3d Centuries , viz ▪ No unbaptized Persons were admitted to the Communion of the Church . Let them , saith Austin , ( that is , the Catecumens ) pass through the Red Sea ; that is , be baptized : and let them eat Manna , that is , the Body and Blood of Christ . This shews the practice of the Church in his Days . Vrsinus saith , Baptism is a Sacrament of entrance into the Church , whence it cometh , that the Supper is presented to none except first baptized . Dr. Cave , speaking of the Lord's Supper , saith , From this Sacrament are excluded all unbaptized Persons , and such who live in any known Sin , &c. Baptism is , saith Dr. Ames , a Sacrament of Initiation . Elton on Col. 2. 11. saith also , That Baptism is the Sacrament of Incision , or engrafting into Christ , sealing up our setting into Christ , which is only once done , never after to be done again , &c. Mr. Strong says , Baptism is a Sacrament of Initiation , and the Ordinance of visible admission into the Church : And as it is a Sin , saith he , to keep them out whose Right it is ; so it is a Sin also to admit them that have no Right , because the Ordinance of Christ is abused and misplaced . The Assembly say in their Catechism , That Baptism is a Sacrament of the New Testament , ordained by Jesus Christ ; — for the solemn admission of the Party baptized into the Visible Church , &c. Every Soldier that must be admitted into an Army , saith Mr. Baxter , must be admitted , by listing , as a solemn ingaging Sign — So every one that hath right to be solemnly admitted into the Visible Church , must orderly be admitted by Baptism . And again he saith , We have no Precept or Example of admitting visible Members any other way ; therefore all that must be admitted visible Members , must be baptized . I might write a Book of things of this Nature , as touching the Sentiments of worthy Writers , being generally all of the same Belief and Practice ; howsoever in other things they may differ from us , and one from another ; nor will those of the Church of England , Presbyterians , or Independants , admit any as Members into their Communions , as to partake of the Lord's Supper , except they have been baptized in their sense , they calling Sprinkling , or Pouring , Baptizing ; which we deny to be the Ordinance . Object . How dare you deny a Man admittance into the Church , who is truly Godly , and hath a lively Faith ? If he hath a right to Christ , who is signified in the Lord's Supper , may be be denied the Sign , because he is not baptized ? Answ . How dares any Man , who fears God , attempt to do any thing contrary to the Holy Pattern left in Christ's New Testament ? If Baptism was appointed to be an Initiating Ordinance into God's House , 't is not only a Man's Piety that will serve the turn , he must come into the Church at the Door Christ hath ordained , or not come in at all . If Lot should have offered himself to come into Abraham's Family , ( which was then God's Church ) do you think Abraham would have admitted him , ( though he was a Righteous Man ) unless he would first consent to be Circumcised ( which was an Initiating Ordinance at that time ) ? Certainly , no ; though he should say he was not convinced of Circumcision , yet that would not have excused him : God's Laws are not to be dispensed with to gratify the Ignorance of Men. 'T is a Question whether Vzzah knew he ought not to put forth his Hand to support the Ark : Yet for doing that thing , God smote him with Death . Ignorance will not be a sufficient Plea for doing God's Work , in other manner than he has appointed . How dares any Man , who loves and desires to honour the Lord Jesus , violate his Holy and Great Commission , Matth. 28. or act and do contrary thereto , who requires all Disciples to be baptized ? derogating from the Rule in one thing , opens a Gap to other Disorders , and it renders Christ's Institution a petty and indifferent thing : you may as well dispense ( with the neglect , or ) with the ignorance of Men in the Lord's Supper , as well as so to do in respect of Baptism ; and let them abide Members who refuse to break Bread with the Church , and yet would continue Members , pretending ignorance ; perhaps they will tell you , they can answer the End of that Ordinance in breaking their common Bread , &c. Object . But doth not the Apostle say , Such as are weak in the Faith , receive you , &c. 1. It cannot be meant received into the Church , because they that the Apostle there speaks of , were in the Faith , or visible Profession of the Gospel , and were Members of the Church , tho they were weak ones , or but Babes in Christ . 2. The weakness there meant , was about eating Meats , and observing days , &c. which were in themselves but indifferent things : And will you render the great Sacrament of Baptism like to them ? It was no Sin to eat , or not to eat , but so it is not to be subject , or not subject to Christ's Ordinances . 3. The receiving there intends doubtless no more than this , to let them abide in their Affections , or receive them as poor weak Children to nourish and pity them , and not to censure and judg hardly of their doubtful thoughts . But to conclude , since my honoured Friend and Brother , Mr. William Kiffen , hath but lately wrote so excellent a Book upon this very Subject , I shall say no more to it , but refer the Reader for his further satisfaction to that Treatise . But to proceed to a little Improvement : If Baptism be so great an Ordinance as it seems it is , this may reprove all such who slight and dispise it , and may stir up all to an honourable esteem of it , and to move such who are convinc'd of it , speedily to submit thereunto . Let me conclude all with one use of Caution to my Brethren , that are baptized as Believers , and yet take liberty to walk in Communion with such Churches as dissent from them , in respect of this Ordinance , and sprinkle Babes . I am more concerned about you , than any other People ; because you seem to pull down with one Hand , that which you Build with the other . Our Brethren with whom you Walk , may be more Excusable than you can be , because they are faithful ( I would hope ) to their Light ; they will not have communion with any Persons , whom they judg in their Consciences are Unbaptized ; but you believe those who have been only Sprinkled in Infancy , are all Unbaptized Persons , or otherwise why were you Baptized afterwards ? Who can justifie you in this Practice ? I am persuaded our Brethren cannot , will not do it , if they rightly consider the light or dictates of your Consciences in this Matter : 't is not what they are in their own Sense , but what they are in your Judgment . Speak , are they Baptized ? Or , is not that they call Baptism , in your Consciences a Nullity ? Nay , worse , a Tradition of Men ? nay , a prophanation of the Sacrament of Baptism ? How then can you justify your selves in such a Practice ? I have as much charity for our Brethren , I hope , as most of you have , and love and honour them , yet dare not transgress or invert Christ's holy Laws , and Gospel-Order ; and therefore take heed what you do . If there were no Baptized Churches with whom you might have Communion , somewhat might be said in your Justification . ( For upon a case of necessity that may be lawful , or be permitted to be done , which otherwise is utterly unlawful . ) Besides , I hear some of you ( daily confess ) they believe they are not such Orderly Churches as the Baptized Congregations are , ( and that is the sum of what I say and believe concerning them ) why then do you chuse to have Fellowship with them ? Ought you not to follow the best and highest Reformation , and clearest Discovery of God , and to be in the most perfect and compleat Order of the Gospel you are able to arrive to the knowledg of ? Yet are not you contented to lie short in doing this according to the Sentiments of your Minds and Understandings ? Is this the way to that longed-for Reformation ? Is not Truth and Righteousness to be joyned with Peace and Love ? Nay , and doth not my Love run out to our Brethren in a cleaner Channel than yours , ( who resolve my Affections shall never pilot my Judgment or Understanding ? ) I have as great reason to love and honour some of the Congregational Way , as any one Man this day in England ; it pleasing God to work upon my Soul , I hope , effectually , when very young under the Ministry of one that is of that Persuasion , who is yet living , and none of the meanest Ministers , now Preaching near this City ; whose Name is dear to me , and one I do honour , ( and ever shall ) as long as I live in the World. Yet nevertheless , my blessed Lord and Saviour , and his Truth , lies nearer my Heart . I speak the more upon this account , not only to deliver your Souls from Temptations , and disorderly Walking ; but also , because I know it grieves many very gracious Persons , and weakens the hands of those who carry on the Work of God amongst us ; and seems to me to obstruct the further Glory and Reformation of the Church . Yet I am for such Communion with our Brethren , as we may warrantably promote , as to Pray and Preach together , and to love and encourage Grace and Holiness in one another . I 'll say no more , I have done ; only remember that excellent saying of the Apostle , Now I pray you , Brethren , that ye remember me in all things , and keep the Ordinances as I delivered them to you . Would to God I could say so of you . 'T is not enough to keep the Ordinances of Christ , but so to keep them as at first delivered to the Saints . Let us go forward , and not decline , or seem to draw back in our Zeal and Testimony for the Truth . Let us walk as we have attained ; God may bring our Brethren to see wherein they come short , as well as wherein they know they are got before others . I hope , what I have written will be received in good part , and none will be offended ; for I can appeal to God , the searcher of all Hearts , I have done all that I have done or writ in this Treatise , in the integrity and uprighness of my Heart , and in sincere love to Christ and his dispised Ordinances , and to discharge my Conscience ; hoping a Blessing will attend it , and that it will redownd to his Glory , and the profit of his Church ; and if so , I matter not what Censures I lie under : For , my Record is on high , and my Witness is in Heaven . I am contented to be any thing or nothing , ( if I know my own deceitful Heart ) that God may be All in all ; to whom be Praise and Glory , by Jesus Christ , now and for evermore . Amen . FINIS . The Table of the Contents . Chap. I. BAptism of Water only intended in the Commission , proved , by Eight Reasons , from Page 1 , to p. 6. Water-Baptism to continue to the end of the World , from p. 7 , 8 , 9. Baptized in the Name of Christ , proved to be according to the Commission , p. 11 , 12. The Objection , that the Baptism in Water was John's Baptism , Answered , p. 12 , 13 , 14 , 15 , 16. Object . That Paul was not sent to baptize , Answered , p. 20 , 22 Chap. II. Opening the true genuine , literal , proper signification of the word Baptizo , p. 24 , 25 , 26 Chap. III. Baptism is Dipping , &c. proved from the practice of the Primitive Church , p. 32 , 33 , &c. Chap. IV. Baptism , Dipping , or Plunging , proved from the Spiritual signification of the Ordinance , p. 42 , 43 , &c. Chap. V. Baptism proved Immerging or Dipping , from the Typical and Metaphorical Baptisms , spoken of in Scripture , p. 56 , 57 , &c. Chap. VI. Believers the only subjects of Baptism from the Commission , p. 63 , 64 , &c. Chap. VII . Baptism of Believers proved the only Subjects of it , from the practice of the Primitive Church , p. 76 , 77 , &c. Chap. VIII . Believers the only Subjects from the ends of Baptism , p. 78. Seven ends of Baptism , p. 80 Chap. IX . Containing Eight Arguments , proving Believers the only Subjects , p. 86 , to p. 99 Chap. X. The Arguments for Infant-Baptism , Answered , p. 100 , to 124 Chap. XI . Other Objections and pretended Proofs for Pedo-Baptism , Answered , p. 125 , 126 , &c. Chap. XII . Answer to several Arguments , p. 146 Chap. XIII . Shewing the evil Consequents of Infants-Baptism , p. 165 , 166 , &c. Chap. XIV . Baptism a great Ordinance , and Initiating , p. 171 , 172 , &c. Notes, typically marginal, from the original text Notes for div A47535-e830 Water Baptism an Institution of Christ . Water Baptism an Ordinance of Christ to the end of the World. * Gal. 3. 15. † Joh. 12. 49. | Heb. 3. 5. Continuation of Pool's A●not . on ●at . 28 : 1● , 20. * Acts 2. 1 , 〈◊〉 , 3. Jewel B. of Sal. Sect. 9. in Conf●t . Harding . Cyprian Epist . 73. ad Jubaian . Augustin . lib. 3. against Maxim . Bp. of the Arrians , c. 17. Eulogius of Alexandria l. 2. contra Novatian , apud Photium in Bibliotheca . See Mr. S. F's Baptism before or after Faith. Mat. 3. 1. * Act. 2. 39. & 8. 16. & 10. 47. * Mat. 3. 16 , 17. Acts 10. 36 , 37 , 38 , 39 , 40 , 41. Rom. 15. 18. Joh. 10. 41. Neh. 8. 14 , 15. Notes for div A47535-e4000 * Mr. Delaune . * S. Fisher . Circumcision , ● cutting the fore-Skin round about quite off . Danvers Treatise of Baptism , 2d . Edit . p. 182. Grotius . Pasor . Vossius . Mincaeus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Casaubon . Dr. Du-Veil . Liegh . De prim . papae , p. 193. Beza . De Jure Nat. &c. l. 2. c. 2. Treatise of Sacr. par . 1. c. 8. p. 177. Rule of Conscience , l. 3. c. 4. An. D. 816. Conc. Flor. §. 9. c. 9. & lib. of Infant Baptism , p 693. Ductor Dubit . l. 3. c. 4. Reg. 15. Num. 9. St. Martins Life , N. 16. Diatribe on Titus 3. 2. Pan. Cathol . Tom. 4. l. 5. c. 2. Annotat. on John 13. Mat. 3. Pool ' s Annotat. Ball. Book 1. Cap. 40. Wilson . Notes for div A47535-e6160 Diodate Annotat. Pool's Annotat. Joh. 3. 23. See Mr. Gosnold's Doctrine of Baptism , pag. 20. * Pool ' s Annot. on Joh. 3. 23. Mat. 3. 16. Acts 8. 38 , 39. Rogers in his Treatise of the two Sacraments , part 1. chap. 5. Casaubon on Mat. 3. 11. Calvin on Act. 8. 38. Cajetan on Mat. 3. 5. Muscul . on Mat. 3. Notes for div A47535-e7870 Pool's Annotat . Cajetan . Assemblies Annotat. Tilenus in his Disput . p. 886 , 889 890. on Rom. 3. 4● * Or Grave . Ambrose . See Dr. Du Veil on Acts 2. Rom. 6. 3 , 4. Col. 2. 12. 1 Cor. 15. 29. * Ignat. Epist . ad Tral . id Epist . ad Philadelp . Justin Martyr . Basil the Great . † Basil of Seleucia . Chrysostom . Ambros . ‖ Lactant. Bernard . See Continuat . of Pool's Annotat . on Mat. 3. 6. St. Bernard . Dr. Du-Veil , on Acts 2. 38. p. 78. Aquinas . Calvin . l. 4. c. 16. Zanchy . Chrysostom . Prim. Christianity , p. 320. Paraeus upon Ursi● , p. 375. Austin . Annotat. on Rom. 6. 4. Dr. Taylor , in his Book of Proph. p. 242. Notes for div A47535-e9560 Woy great Afflictions are called Baptism . See Continuation of Mr. Pool's Annotat. on Mat. 20. 22 ▪ Mat. 3. 11. Mark 1. & Luk. 3. 16. What it is to be baptized with the Spirit . Mat. 28. 20 Act. 10. 46. Dr. Du Veil on Act. 1. 4 , 5. Oecumenius on Acts 2. 2. See Key to open Script . Metaphors , lib. 4. p. 36. Philologia Sacra , p. 190. Treat . of Bapt. p. 62. See Continuation of M r. Pool's Annotat. on 1 Cor. 10. 1 , 2. Notes for div A47535-e10620 Mark 16. 15. Object . Answ . Pool ' s Annotat . on Mat. 28. 20. Pool ' s Annotat . on Acts 11. 26. Baxter on Confirmation and Restauration , pag. 27. See Mr. Tomes's Book , call'd Felo de se . Baxter's Dispute of Right to Sacraments , p. 149. See Danvers on Baptism , p. 2 , 3. Danvers Book of Baptism , p. 3 , 4. Perkins . Paraeus . Notes for div A47535-e11750 * Gal. 4. 26. Act. 8. 12. Act. 8. 36 , 37. Pools Annotat . on . Act. 8. 37. Baxter on Confirmat . p. 27. Act. 10. 45 , 47 , 48. Acts 16. 31 , 32 , 33. Acts 18. 8. Luther , Tom. 3. fol. 168. cited by Mr. Danvers , p. 8. on Baptism . Baxter's 2d Disputation , p. 149. Acts 20. 2 Thess . 2. 7. 1 John 2. 18. Acts 1. 3. Act. 10. 41. 〈…〉 Notes for div A47535-e13190 Rom. 6. 3 , 4 , 5 , 6. Pareus . Perkins Case of Consc . p. 177. Baxter on Confirm . p. 32. Bullinger upon Acts 2. 38. Baxter on Confirm . p. 30 , 31. Bullinger on Act. 2. 38. Tit. 3. 5. Baxter in his Disput . with Mr. Blake , p. 117. as quoted by Mr. Danvers . 1 Pet. 3. 21. Pool ' s Annotat . on Tit. 3. 5. Notes for div A47535-e14400 1. Argument . Arg. II. Acts 8. Arg. III. Vnion of the Church . 4th Book of Instit . c. 16. De Civit. Dei , lib. 1. cap. 27. Magdeb. in Cent. 1. l. 2. p. 496. Lib. Proph. p. 239. Arg. IV. Pool's Annotat . on Act. 20. 27. Arg. V. Athanasius against the Gentiles . Isychius lib. 5. 6. 16. on Levit. Chrys . on 2 Thes. & 2 Tim. 3. Aug. to the Brethren in the Wildern . Lib. 2. of Christian Doctrine , c. 3. In his 198 Epistle to Fortunat. Luther upon Gal. 1. 9. Basil in his Sermon de side . Calvin . l. 4. Instit . c. 8. Sermon 8. Theoph. lib. 2. Paschal . Bellarm. in his Book de Bapt. l. 1. c. 8. Mr. Ball in his Answer to the New-England Elders , p. 38 , 39. Arg. VI. Arg. VII . Arg. VIII . Notes for div A47535-e16490 I. Argument from the Covenant made with Abraham . Mat. 3. 7 , 8 , 9. Chrysost . Theophilact . Pag. 117. Calvin on Gen. 17. 7. Estius . Anno Gen. 17. 7. Agr. Blake , p. 6. * If he had said , Those who are born of the Spirit are spiritual , he had spoke Truth . Jer. 31. 34. 1 Pet. 2. 4 , 5 , 6 , 7. Dr. Taylor Bishop of Down , p. 228. Levit , 10 , 1 , 2. Gen. 17. 10 , 12 , 14. Mr. Smythies Vnworthy Communicant , p. 88. 1 Pet. 2. 5 ▪ * For tho a time for the Worship of God is moral , yet the seventh day of the Week was a meer positive Law , given only to the People of Israel . Baxter on Confirmation . Rom. 8. Act. 15. 10. Gal. 5. 1 , 2 , 3 , 4. 2 Cor. 3. 18. Joh. 7. 39. Danvers on Bapt. p. 180. Besides , they are at a loss to know what to do if the Father only , or the Mother only is a Believer . Notes for div A47535-e20080 Christ blessed little Children , 't is not said he baptized them : Nay , 't is said he baptized not any with his own hands , Joh. 4. 1 , 2. therefore no Infants . Dr. Taylor , p. 230. Ambros. New Birth in p. 13. Charnock on Regener . last sol . p. 75. Amesius in Bell. Enervat . Tom. 3. l. 2. c. 3. Pool's Annotat. on Joh. 3. 5. Dr. Owen in his Theol. l. 6. c. 5. p. 477. Dr. Taylor 's Liber . of Proph. p. 231. The Proof from whole Housholds examined . The Second whole Houshold . The third whole Houshold . The fourth Houshold . The Promise is to 〈◊〉 and to 〈…〉 Act. 2. 3● . 〈◊〉 Act. 2. 37. Eph. 2. 13. Pools Annot . on Act. 2. 39. The Proof for Infant-Baptism — ( Else were your Children unclean , &c. ) answered . Pool's Annotat. on 1 Cor. 7. 14. 2 Pet. 1. 20. Smythies Non-communicant , p. 88. Mr. Danvers Treat ▪ of Bapt. p. 165 , 166. Ambrose . Melanct. Camerar . Erasmus . Baptism only a positive Law ; who the Subjects of it , are depends wholly upon the Will of God , &c. Mr. Smythies Argument , that Infants are Believers . Faith nor Baptism is not required of Infants , yet they may be saved . Dr. Taylor , p. 230. * See Joh. 2. 23 , & cap. 8. 30 , 31 , 44. * I am forc'd to repeat this often , because there is the like occasion given , and it is a full Answer to all such Inferencse . What Confusion is here among the Pedo-Baptists ? Dr. Taylor . Dr. Taylor , p. 242. Notes for div A47535-e23480 Mr. Sidenham's Treatise . Jer. 7. 31. Ezek. 43. 8. ●uther in Post●l . Tertullian in his Book of Bapt. ●ap . 18. Heb. 9. 10. John 12. Heb. 6. 1 , 2 , 3. Curcellaeus ●nstitut . Relig. Christian . l. 1. c. 12. For the Doctrine of Free-will ; Falling away totally from a state of true Grace , &c. are not look'd upon as capital Errors , viz. such as will exclude Men out of the Kingdom of Heaven . 1 Cor. 9. 7 , 8 , 9 , 10 , 11 , 12. Matth. 10. 10. Luk. 9. 3. * Eph. 5. 18 , 19. Col. 3. 16. † Some good Christians are not willing to take up one Ordinance , and so joyn in with the Baptists , and thereby lose another which they believe is as great , and a most sweet and Soul-consolating one . Prov. 4. 18. Cant. Dr. Featly and Mr. Baxter formerly contracted no small Guilt and Shame to themselves upon this respect ; see Dipper ▪ dipped , writ by Featly . * 1 Cor. 5. 1 , 2. Baxter in his Book Principle of Love , p. 7. 2 Cor. 1. 12. Act. 8. 12. Mat. 28. 19 , 20. Acts 8. 12. Acts 16. 23. Notes for div A47535-e26170 Mr. Danver's Book of Baptism , p. 212 , 213 , 214. Heb. 9. 12 , 13. 1 Joh. 1. 7. Joh. 3. 3. Charn . on Regenerat . p. 75. Dr. Taylor Lib. Proph. p. 244. Notes for div A47535-e26740 Mat. 3. 16. Act. 10. 47. Mark 16. 16. Acts 2. 1 Thess . 2. 14. Gal. 3. 27. Pool's Annotat . on Rom. 6. 3. Eph. 4. 5. Pool's Annotat . on Heb. 6. 1 , 2. Second Apology to Ant. Pius the Roman Emperor , c. 8. §. 5. August . Ursin . in his Catechism . Antiq ▪ Christianae , p. 374. Marrow of Div. p. 181 Elton on Col. 2. 11. p. 291. Discourse of the Covenant , p. 226 Assemb . Catechism . Plain . Scripture ▪ Proof , p. 24. 2 Sam. 6. 6 , 7. Rom. 14. 1. 
A47401	----	The banquetting-house, or, A feast of fat things a divine poem, opening many sacred Scripture mysteries ... / written by Benjamin Keach, author of War with the Devil. Keach, Benjamin, 1640-1704. 1692 Approx. 506 KB of XML-encoded text transcribed from 212 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47401 Wing K49 ESTC R18938 12350533 ocm 12350533 59971 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47401) Transcribed from: (Early English Books Online ; image set 59971) Images scanned from microfilm: (Early English books, 1641-1700 ; 213:3) The banquetting-house, or, A feast of fat things a divine poem, opening many sacred Scripture mysteries ... / written by Benjamin Keach, author of War with the Devil. Keach, Benjamin, 1640-1704. [24], 384 p. Printed by J.A. for H. Barnard ..., London : 1692. A collection of hymns. Errata: p. [24]. Advertisement: p. 384. Reproduction of original in British Library. Imperfect: print faded and illegible in parts. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Hymns, English -- Texts. 2005-04 TCP Assigned for keying and markup 2005-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-06 Jonathan Blaney Sampled and proofread 2005-06 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE Banquetting-House , OR , A Feast of Fat Things : A Divine POEM . Opening many Sacred Scripture Mysteries . Profitable for all who would attain to the Saving Knowledge of GOD and of JESUS CHRIST : AND Sufficient to fill the Soul with Joy , and to Ravish the Hearts of all True Christians . Written By BENJAMIN KEACH , Author of War with the Devil . LONDON , Printed by J. A. for H. Barnard at the Bible in the Poultrey , 1692. TO THE READER . READER , IT may not be unnecessary if I acquaint thee with the chief design of my publishing these Sacred Hymns . I have three sorts of Persons in my Eye to whom I recommend them . First , Such who like and approve of Books in Verse which treat of Divine Things , and would gladly have a little help in order to the understanding of Metaphorical Scripture ; who cannot also well spare so much Money as to purchase larger Volumes ; the Folio I put forth some years ago , call'd , A Key to open Scripture Metaphors , being near Twenty Shillings price , comes into but a very few Peoples hands : Besides , the Impression will soon be gone ( as far as I can gather ) and 't is not like to be reprinted any more . Now in this small Tract I can assure you is contained great part of the principal things under divers Metaphors opened in that Book , though they are there more largely insisted on . I do not judge all those Hymns I have taken from Metaphorical or Tropical Scriptures , are proper to be sung ; nor are they here recommended to that end , some of them being Historical , as part of Hymn 92. pag. 129 , 130. and some others , containing Matter of Controversie ; nor do I think those concerning Hell so suitable to be sung ; yet I doubt not but they may be all of use to the Reader , all being congruous with God's Word , and according to the analogy of Faith. The Second sort are , Parents and Masters of Families , I am perswaded , with the Blessing of God , this Book may prove of great advantage to their Children , who generally are taken with Verse , and are much addicted to learn such Songs and Ballads which generally tend to corrupt Youth ; and 't is a shame to godly Christians they should suffer their Children to learn many of them ; but since Singing is God's Ordinance , I mean , to sing Psalms , and Hymns , and Spiritual Songs , 't is doubtless their duty to instruct them therein , as well as to teach them to read ; and by learning Sacred Hymns , they may be taken , before their Parents are aware , with the Matter therein contained ( as divers have , through the Blessing of God , as I have been oft inform'd , by reading that small Poem , called War with the Devil , ) and some others . Youth are generally inclin'd to Poetry , and as one of the Ancients excellently observes , The Holy Ghost seeing the Souls of Mankind strugling in the way of Godliness , and being inclined to the Delights of this Life , hath mixed the power of his Doctrine with sweet Singing , that whilst the Soul was melted with the sweetness of the Verse , the Divine Word might the better be grafted with profit . Now these Hymns being short , Children will soon get them by heart , as also full of varieties , and if instructed to sing , they may be the more affected with the matter , and receive the greater advantage . The Third sort are , those godly Christians who know 't is their indispensible duty to sing Psalms and Hymns , &c. not only in their Families , but in the publick Congregation , yet do not think divers Psalms do so well suit with Christians under the Gospel , as other Scripture . Hymns do , and divers worthy Ministers of the Baptized-way , thô choice Preachers , and fully satisfied in singing the Praises of God , yet may not have Judgment to compose Hymns , every Man having his particular Gift of God , and therefore have desired divers Scripture-Hymns and select Psalms might be published ; and indeed , had I not been put upon this Work , I am perswaded I had not undertook it , or at the least not so soon . Moreover , many Christians had rather have those Hymns we sing in our publick Assemblies printed , that so they might the better know them , and examine the matter therein contained , to see whether they do agree with the Word of Christ , and likewise the better sing them with understanding . And 't is not unknown what a multitude of godly Friends have desired to have me write them out several of those Hymns that have upon divers occasions been sung in some particular Congregations . Now to prevent that trouble , and to satisfie them , I promis'd to Print the most of those Hymns , and so have done , as they will find them in the latter part of this Tract . If any desire in such a Book to have no Hymns but such that are proper to be sung in Congregations , in the next Impression , if God spare my Life , I shall endeavour to answer their request . Had I not wrote so lately in Justification of pre-composed Hymns taken out of God's Word , I should have spoken fully to it here . We are exhorted to sing Psalms , Hymns , and Spiritual Songs , and since we have none left in Form in the Scripture , it follows , that those who God hath gifted that way , ought to compose them ; for a Hymn or Song cannot be without its Form. Certainly God doth not enjoyn a Duty on us , that he hath not left sufficient Rule how to come at it , nor have we any ground to expect the extraordinary Gift any more . Nor is there , as I have lately shewn , any more reason to object against compiling Sacred Hymns to be sung out of the Word of Christ , than there is to object against pre-compiled Sermons that are to be preached , though I am satisfied the Lord doth enjoyn his Churches to sing the Psalms of David , both in Eph. 5. 19. Col. 3. 16. we reading , of no other Psalms but the Book of Psalms ; so by Hymns and Spiritual Songs I see no reason to doubt but he intends all Sacred Hymns , &c. taken out of the holy Scripture by the help of God's Spirit . Mr. Marlow cites a Passage out of Learned Ainsworth , as if he favoured his Notion of Praising God only without Vocal Singing ; yet I have lately met with a Book of that worthy Man on the Psalms of David , where I find him speaking thus , These Psalms ( saith he ) have ever since by the Church of Israel , by Christ and his Apostles , and by the Saints in all Ages , been received and honoured as the Oracles of God , cited for Confirmation of true Religion , and sung in the publsck Assemblies ( as in God's Temple ) where they sung Praises unto the Lord with the words of David , &c. 'T is a hard case that any Christian should object against that Duty which Christ and his Apostles , and the Saints in all Ages in their publick Assemblies were found in the practice of ; but 't is no easie thing to break People off of a mistaken Notion , and an old Prejudice taken up against a precious Truth of Christ. The Lord will , I hope , satisfie all his People about this heavenly Ordinance in due time , and they shall not call it a Carnal nor a Formal thing any more , nor cry out , ' T is as bad as Common-Prayer . I must tell them , if Common-Prayer ▪ lay under Sacred Institution in the New Testament , as Singing of Psalms and Hymns doth , I should as freely embrace that : But whereas the one is Humane , so the other is Divine , that is , ordained and commanded of God , as well as practised by Christ and his Disciples , and by the Saints in all Ages . But not to trouble you any further , if the Lord be pleased to bless the labour and pains I have taken , give him the Glory , and let your poor Brother have a part in your Prayers , who is still Yours to serve you in the Gospel , B. KEACH . THE TABLE OF CONTENTS .   Hymns Parts in each Hymn Page GOD a Father 1 0 3 God a Portion 2 2 5 God the Saints Dwelling 3 3 7 Storm a coming 0 1 9 God a Husbandman 4 1 10 God the chief Builder 5 2 12 God a Man of War 6 2 16 God a strong Tower 7 2 18 God like a Giant 8 1 20 God compared to a Potter 9 1 22 God compared to a Lyon 10 1 23 God like a Moth 11 1 25 God as a travelling Woman 12 1 27 God a consuming Fire 13 2 28 The everlasting Arms 14 1 30 God a Sun and Shield 15 1 32 God our Refuge 16 2 33 Christ a Mediator 17 3 35 Christ a Surety 18 1 38 Christ a Surety 19 2 40 Christ a Bridegroom 20 6 42 Christ the Image of God 21 1 48 Christ a Physician 22 4 50 Christ a Testator 23 2 54 Christ like a Roe 24 1 56 Christ the true Door 25 1 57 Christ God's Servant 26 3 58 Christ a King 27 2 61 Christ a Lyon 28 2 64 Christ a High-Priest 29 3 67 Christ the good Shepherd 30 1 70 Christ the Way 31 3 71 Christ a Rock 32 3 74 Christ a Fountain 33 3 76 Christ the Head 34 2 79 Christ the Lamb of God 35 2 81 Christ the Branch 36 2 83 Christ a Prophet 37 2 86 Christ a Garment sanctified 38 3 87 Christ an Advocate 38 3 90 Christ the Bread of Life 39 2 94 Christ the Sun of Righteousness 40 3 96 Christ the Root 41 2 100 Christ an Embassador 43 3 102 Christ the Heir of all things 44 2 107 Christ the true Witness 45 8 109 Christ's Name Wonderful 47 3 118 Christ a Counselior 48 6 121 Christ the Foundation 49 3 127 Christ's Bowels , by the Hen 50 ● 131 Christ a Refiner 51 2 133 Christ as an Eagle 52 1 135 Christ a Captain 53 4 136 Christ the Morning-Star 54 1 140 Christ comes as a Thief 55 1 141 Christ the desire of all Nations 56 1 142 Christ the Prince of Peace 57 1 143 Christ the Judge of all 58 5 145 Christ the Saints Wedding Garment 60 4 150 Christ all and in all 61 5 150 62 63 64 65 Spirit a Comsorter 67 3 165 Spirit like the Wind 68 3 168 Spirit like Fire 69 1 170 Spirit like Oyl 70 1 173 Spirit an Earnest 71 2 174 Spirit a Seal 72 2 177 Grieve not the Spirit 73 1 178 Spirit a Witness 74 2 180 Sprit as a River 75 2 181 Spirit like Water 76 2 184 Spirit a Teacher 77 2 186 Spirit like a Dove 78 3 188 Spirit a Guide 79 1 190 Word of God a Lamp 80 2 193 Word better than Gold 81 2 195 Word like Milk 82 2 197 Word like strong Meat 83 2 199 Word sweeter than Honey 84 2 201 Word a Sword 85 4 203 Word as a Glass 86 2 207 Word like Rain 87 3 210 Word like Dew 88 1 213 Word like Treasure 89 3 214 Word like Fire 90 4 217 Word like a Hammer 91 2 221 Scripture of divine Authority 92 6 224 Scripture can't be broken 93 1 230 Word settled in Heaven 94 1 231 Power of Scripture 95 1 233 Search the Scripture 96 1 234 Excellency of the Gospel 97 1 235 Grace like Salt 98 5 237 Grace a Girdle 99 6 142 Grace a Breast-plate 100 2 248 Grace of Faith a Shield 101 1 250 Try'd Faith better than Gold 102 1 251 Hope an Helmet 103 1 253 Hope an Anchor 104 2 254 Love strong as Death 105 2 256 Baptism a Burial 106 1 258 Six Principles 107 2 259 Christ our Passover 108 1 262 Angels Watchers 109 2 263 Angels Morning-Stars 110 1 265 Angels Sons of God 111 1 267 Angels God's Hosts 112 1 268 Angels 4 Faces , a Man , a Lion , &c. 113 1 269 Angels like Flames of Fire 114 1 270 Angels like Horses , red , white , &c. 115 1 271 Spirit of Man a Candle 116 1 272 Conscience a Witness 117 2 273 Conscience a Witness 118 3 276 Church of God a City 119 1 277 Church a Vineyard 120 2 281 Church a Body 121 2 283 Church a Bush on Fire 122 1 285 Church like Golden Candleflicks 123 1 286 Church a Flock 124 1 287 Man like a Worm 125 1 288 Man as a Shadow 126 1 289 ●aints Heirs 127 1 290 ●aints Runners 128 1 291 ●aitns Pilgrims 129 1 293 Afflictions a Rod 130 1 294 Afflictions Darkness 131 1 295 Afflictions a Storm 132 1 296 Afflictions Floods 133 1 297 Afflictions as Waves 134 1 298 ●o day if you will hear 135 1 299 The bruised Reed 136 1 300 Death like Seed sown 137 1 301 Dead asleep 138 1 302 Death a departure 139 1 303 Morning of Resurrection 140 1 304 Great Assize 141 1 305 ●rown of Glory 142 1 306 ●aints Rise glorious 143 2 307 Hell a Furnace of Fire 145 1 310 Hell a Lake of Fire 146 2 311 Hell a bottomless Pit 147 2 312 A TABLE of select Hymns and Psalms on several Occasions , as they have been sung in divers Congregations .   Hymns Parts Page SIN laid on Christ 147 1 313 The Good Physician 148 1 314 The Banquetting-House 149 1 315 Divine Wrath 150 1 316 The Bread of Life 151 1 317 Saints die with Christ 152 1 318 Joy in Heaven 153 1 319 Great Goodness laid up and wrought 154 1 320 A Feast of Fat things 155 1 321 Goodness wrought 156 1 322 Gospel the power of God 157 1 823 The joyful Sound 158 1 324 Sinners restored 159 1 325 Godly restored 160 1 326 Glorious Restoration 161 1 327 Sinners misery , Saints glory 162 1 328 The precious Promises 163 1 329 Hymn of Praise after the Sacrament 164 1 330 Man's Impotency 165 1 331 Come ye to the Waters 166 1 332 Glorious Light shining 167 1 333 The panting Soul 168 1 334 Everlasting rest 169 1 33● Here any live 170 1 33● What shall we do 171 1 33● Who has made thee to differ 172 1 33● If the Son makes you free 175 1 33● ●●ter a Farewell Sermon 174 1 339 ●hrist knocks at the Door 175 1 340 ●ootsteps of the Flock 176 1 341 ●hrist preached 177 1 342 ●onders of Grace 178 1 343 ●ymn of Thanksgiving 179 1 344 ●ower of Prayer 180 1 345 ●ai●ts Safety 181 1 346 ●ll praise to God 182 1 347 ●hey shall look to him 183 1 348 ●fter a Fit of Sickness 184 1 349 ●uy Gold tryed 185 1 350 ●eavenly Feast 186 1 352 ●arvest of Joy 187 1 353 ●oful Harvest of the wicked 188 1 354 ●hrist's Passion 190 1 355 ●or wake ye Virgins 191 1 356 ●hrist's Exhaltation 192 1 357 ●igns of the Last Day 193 1 358 ●●ay of Jubilee 194 1 359 ●ymn of Praise 195 1 360 ●leeding Heart 196 1 361 ●●ings done for us 197 1 362 ●hings done in us 198 1 363 ●race shining 199 1 363 ●read indeed 200 1 364 ●east of Fat things 201 1 365 ●nless that ye believe 202 1 366 ●he glorious Gift 203 1 366 ●hrist become poor 204 1 367 ●ymn of Praise 205 1 368 ●he blessed Man 206 1 370 ●hrist's Kingdom 207 1 371 ●aints Security 208 1 372 ●rath against Persecutors 209 1 373 Misery of the wicked 210 1 374 The spotless Saint 211 1 374 Pastures flourishing 212 1 375 Sion repair'd 213 1 37● The perfect Man 214 1 376 Prayers answered 215 1 37● Spiritual Worshipper● 216 1 37● Sacred Pantings 217 1 37● Sheep of God's Pasture 218 1 38● A Psalm of Praise 219 1 38● Longings for good Times 220 1 38● Free Pardon 221 1 38● All Creatures to praise God. 222 1 38● Hymns to be sung as the 25th . Psalm . Hymn 59. 2d . Part. Page 146. Hymns 63 , 64. 7th . & 8th . Parts . Page 160 , 161. Hymns to be sung as the 100dth . Psalm . Hymn 20. 6th . Part. Page 47. Hymn 62. 6th . Part. Page 158 , 159. Hymn 14. Page 270. Hymn 118. 3d. & 4th . Part. Page 276 , 277. Hymn 222. Page 383. ERRATA . PAge 34. Line 19. add shall . Page 41. Line 17. r. Men. Page 45. Line 23. for Jesus r. ●ess . Page 46. Line 12. blot-out O. Page 64. Line 6. for weak r. ●eek . Page 78. Line 8. for likely r. leaky . Page 156. Line 15. blot out Lord. Page 157. Line 18. blot out do SPIRITUAL MELODY , Containing Near Three Hundred . Sacred Hymns , &c. PART I. THE INTRODUCTION . ALL praise be given to the Lord , Who condescends so low , For to unfold deep things to us , By things which we do know . Lord give us more Knowledge divine , Thy Word Explain to us , That we may find those things of thine To be indeed precious . Pour forth thy Spirit on us , Lord , Deep Mysteries to know , That we may find Grace in our Souls , And in it also grow : And by it may be help'd alwayes Thy Praises to sing forth , And live also unto thy praise Whilst we are on the Earth . PART I. SACRED HYMNS , Setting forth The Glory and excellent Perfections of GOD the FATHER . HYMN ● . Math. 5. 16. Glorifie your Father which is in Heaven . 1 A Father doth his Child beget , So we begotten are , By thy own Word and Spirit Lord , And do thine Image bear . 2 He likewise doth his Children cloath , And doth them also love ; So thou most richly cloaths all such That are born from above . 3 A Father feeds and does protect Such who his Children be : So thou dost feed and save all those Who do belong to thee . 4 And also doth delight in them Who him resemble do : To such who are most like to thee , Thou dost chief favour show . Second Part. 5 A Father loves his Children should All live in Unity ; So thou delights to see thy Saints Walk in sweet Harmony . 6 He ever does o'relook the faults , Which he in them does spy : So all thy People's faults likewise Thou dost , O Lord , pass by . 7 'T is a high honour to descend From such who Noble be ; Kings Children are all but base born , To those , Lord , born of thee . 8 Rich Parents may soon poor be made , And also they do die : Thou Lord art rich , and so wilt be Unto Eternity . 9 All praise and glory unto God Our Father , be therefore : And unto Christ that ransom'd us , Be Praise for evermore . HYMN 2. Psal. 73. 26. God the Portion of his People . 1 A Portion Lord thou didst design On thine for to bestow ; Nought didst thou think was good enough For them of things below . 2 Nor things in Heaven , which excell , And therefore dost impart , Thy self as the Portion alone Of all upright in Heart . 3 Who then is able to conceive How rich thy Children are ? For they have all , since they have thee , And each an equal share . 4 All have a God , all have a Christ , Nay , all that thou hast too ; Each one hath thee intirely , This does their Riches show . 5 And they , Lord , never shall have less , Their Portion can't be spent , Nor treacherously by wicked ones From them it can't be rent . 6 Fire can't their bless'd Portion burn , Nor Thieves steal it away ; Nor Moths , nor Rust , it can't corrupt , O happy , happy they ! The second Part. 7 All things are theirs who have thee Lord , Thô under age they be : But yet that day will quickly come Of their Felicity . 8 When full possession they shall have Of all that is their own , And every one of them thou wilt With lasting Glory Crown . 9 This Portion , ah , how doth it suit ! And answer every want , And fully does it satisfie The Soul of every Saint . 10 All Glory and high praise therefore Let us together sing , To God the Father , and the Son , From whence such Riches spring . HYMN 2. Psal. 90. 1. God the Saints dwelling place . 1 THy Saints Lord have a dwelling strong , And thou that dwelling art , No habitation like to this , Hath any haughty Heart . 2 ▪ For 't is the low and humble Soul That in the Lord does dwell : Where such do rest , and have repose , This dwelling doth excell . 3 A house , ah 't is our home always , And when we absent be : How do we long for to return , So do our Soul till we 4 Return again unto our God , When we from thee do stray : O bring us to our bless'd abode , Christ Jesus is the Way . 5 We here no perfect rest shall find , Untill we fixed are In our brave house that is above , No Palace like to it here . The second Part. 1 A House preserves from heat and cold , From Winds and cruel storms ; Those who Lord dwell in thee are bold , Being safe from fear of harms . 2 And in our House our comforts lie , And all our chiefest treasure : God is our Joy , our Souls delight , In whom is sweetest pleasure . 3 Propriety unto a house Doth make it valued ; Our interest in our God , alone , Makes us lift up our head . 4 In a great House are many Rooms To dine and also lye , Rare secret Chambers also we Do in thee clearly spy . 5 Each Attribute is as a Room Whither thy Saints do go By precions Acts of Faith , and then Nothing they fear below . 6 Another house , thô stately t is , It may be batte●d down ; But thou art such a House , O Lord , That can't be overthrown . 7 Hast then away to your abode , Let all with speed hast home , For dreadful storms you may expect Will very quickly come . The Third Part. Chambers of Safety . 1 O come , O come , Gods people all , With speed hast ye away , Enter your Chambers great and small , No longer do you stay : 2 For God , the mighty God above , Is rising out of 's place , And will the Hills and Mountains move , And Vengeance pour apace . 3 There is a way found out that ye May be secured , When Sinners shall consumed be Who basely are misled . 4 Doth it not thunder afar off , It Lightens also sore : O tremble all , and do not scoff , For hark 't is more and more . 5 Children get home , and do not stay , Hast to your dwelling place ; For if you make the least delay , Then sad may be your case . 6 All who abroad or in the Fields Do foolishly remain , They may as the Egyptians were , Be ruined and slain . Isa. 26. 20. A Storm a coming . 1 O Quake ye who most guilty are , Who love and live in sin ; For God will suddenly break forth , As usual hath not been . 2 But sing ye Saints , and joyfull be , Christs Kingdom does draw near , Do you leave all Iniquity , And nothing do you fear . 3 The shaking times that are at hand , Will bring Great Babel down : And then will God save this our Land , And Saints with Blessings Crown . 4 Therefore if ye in Christ are found To every Duty led , And have your Hearts sincere and sound , Look up , lift up your head . 5 For your Redemption does draw near , Gods praises sing therefore : Unto his call do you adhere , Then sing for evermore . HYMN 4. Joh. 15. 1. God compared to a Husbandman . 1 RIch Husbandmen have House and Land Both moist and also dry , God o're the Earth hath the Command , And true propriety . 2 The beasts of th' field and fowls of th' Air , With Silver , and the Gold Is all the Lords , yea , and what else Our Eyes can here behold . 3 He may give it to whom he will , And then take it away : He makes men rich , and makes them poor , And none dare him gain-say . 4 Some ground he plows and sows it then With choice and precious seeds ; Whilst other ground does barren lie , Eat up and spoil'd with Weeds . 5 And who shall say what doest thou , He may do what he will ; All are thine own , what e're thou dost , Yet thou art righteous still . The second Part. 1 A Husband 〈◊〉 〈◊〉 very well , His ground will barren be , Unless it is well manured , No profit he can see . 2 Even so unless the fallow ground Of thy base wicked heart Be broken up , it will be found That thou most barren art . 3 A Husbandman does spare no cost , Nor grudge at his great pains , That so he may his ground make good , When he his end obtains . 4 So God likewise thinks nought too much Who does great cost bestow On Souls of men , when they prove such Who forth his Glory show . 5 A Husbandman his Trees doth prune , More fruitful them to make , But branches that unfruitful be , Such off the Trees does take . 6 And thus doth God by all those men Who by profession are In Jesus Christ , who barren prove , Them long he will not spare . 7 But such that fruitful Branches be , He purges every one , And abundantly shall they bring forth , Before that he has done . 8 As God doth sow , so he likewise Doth cause the rain to fall , That so his Vineyard flourish may , And 's Trees be fruitful all . 9 Which other Husbandmen can't do , Nor can they change the soyl ; But God can make Mens hearts most good Which naturally were vile . 10 All praise to him therefore let 's give , And set his glory forth , And fruitfully unto him live , Whilst we do live on earth . HYMN 5. Heb. 3. 4. God the chief Builder . 1 HE that did build all things is God , 'T is he and he alone ▪ That made the world , and all things in 't , Praise ye the Holy One. 2 And he laid the Foundation sure Of th' Earth and Heaven too , Which long have been , and still endure , Will put them down also . 3 'T is he that built his Glorions Church , And laid the corner stone , In all the Earth there is None-such , O praise the Holy One. 4 With precious Stones he hath it built , Yea , living ones they are , And by his Spirit so compact , 'T is ●ar beyond compare . 5 The Timber , and the Stones by him Were squared curiously , That all the Buildings in the World , With this cannot come nigh . 6 The matter and the form also , Did he alone ordain , No alteration must be made , Upon eternal pain . 7 All other Builders Servants have To labour with their hands ; Who according to the pattern act , And just as he commands . 8 So Ministers God does imploy , Who must the pattern know , And if they alter any thing , They do their folly show . 9 The Rule it is Gods Holy Word , Would you the Pattern view , 'T is the first Church the Lord did build , As th' Apostles Acts do shew . The second Part. 1 Nothing but precious Stones must be On the foundation plac'd , By such who wood or stubble build This fabrick is disgrac'd . 2 And they will suffer loss thereby When it comes to be try'd , Because such stuff cannot endure , Their work will not abide . 3 Then see all ye who are call'd Saints , That you are precious Gold , I mean sincere and godly ones , Whom God loves to behold . 4 And see that you his building are , And in you he does dwell , If in you he has no abode , Down you must go to Hell. HYMN 6. Exod. 15. 3. God a Man of War. 1 GOD is a man of war , and he Has many ●rmies , who Almighty are in strength , therefore Down shall his Foes all go . 2 The Enemies who do ingage Against this Man of war , ●re all infernal pow'rs below , And such who wicked are . 3 God is a Warriour just and good , And mighty skill he hath , Before him never any stood In Hell , much less on Earth . 'T is for his Glory he does take ▪ The Sword into his hand , And wo to such who head do make Against his dread Command . 5 In war he is most terrible , If he sets in array , The Battel once against his Foes , They 'll soon melt all away . 6 He 'll make the earth to tremble when He does gird on his Sword , And cause all proud and haughty men To fall at his own word . 6 If he the Trumpet once does sound , And like a Lion roar , The wicked he will all confound , And Vengeance on them pour . 8 An Armory and Weapons too Of Indignation hath , With Fire and Smoke , and Hail also , He soon can spoil the Earth . 9 If man provoke him to arise , And stir up Jealousy , He like a travailling Woman will Break forth , and loudly cry . 10 A Banner he hath to display , A white Flag he puts out , To see if Sinners will submit , Whose Courage seems so stout . 11 If they will not lay down their Arms , And with him make their peace , Then let them tremble , they shall see Incensed wrath increase . 12 And out his bloody Flag will go , No quarter will he give , But down they fall both great and small , And Vengeance shall receive . The second Part. 1 Wo , wo to all ungodly ones , Who are his bitter Foes ; But happy are all Friends of his , And such who with him close . 2 Fear not , ye Saints , this Man of war Is always on your side , And in your quarrel he 'll appear , And equally divide 3 To every man his own just Right , And Sion's Cause he 'll plead , And will destroy the cursed Whore That long has flourished . 4 Put hark again , for you must know , God's patience near is gone , A warning piece he has let off , The Battel is begun . 5 O sing , ye Saints , God is come forth , An alarm he does sound , The Trumpets blow , and it is heard In every quarter round . 6 The Beast and cursed Babylon , Amazed are to hear What God in England ●●te has done , But stranger things draw near . 7 God forth is coming with a shout , Sing praises , sing praises , He will all his Enemies rout , And g●●d mens hope it raises . HYMN 7. God a strong Tower. 1 THou art , O Lord , a Tower strong , And Refuge for the Poor , And that we might all hide in thee , Hast opened a door . 2 Christ is the Door that does let us Into this Tower , where We may be safe , and we all know No other Door is there . 3 Our defence is in the Lord , The high and lofty one , And in thee we most safe shall be , Till all the trouble 's gone . 4 Thou art our Shield and Hiding place , To thee we haste away , Fore-seeing Dangers very ●igh , Dare now no longer slay . 5 In thee is safety if we fly , Our Tower is so strong , We fear no Siege , no Mines can hurt , Nor do our Tower wrong . 6 Nor can we starve whilst here we ly , Thy Stores cannot be spent , 〈◊〉 In thee is Bread , and all supply , No ways can Foes invent 7 To take our Fort , we fear no Bombs Nor Cannon though they roar , But from our Tower the cruel Foes To pieces shall be tore . The second Part. 1 ▪ We in this Tower vent●●e may All that to us is dear , 〈◊〉 can exceed our precious Souls , Let them be lodged there . 2 Strong Parties garrison within , Who oft make ●allies out ; And one of them can in a night A mighty Army rout . 3 An hundred eighty thousand men , Did one of these destroy , Of cursed Foes who did strive then , Gods Israel to annoy . 4 A Tower strong is compass'd round With a thick mighty wall , For to keep off such Foes who do Pell mell upon it fall . 5 For Bul warks God Salvation hath Appointed for the Poor , And he a wall of fire is round About us evermore . 6 Can such who in this Tower are , Be any time afraid , All such who know the strength of it , Can never be dismaid . 7 Take up your Lodging then within , Haste quickly , don't delay , Cast off base Habits , leave your Sin , Christ Jesus is the way . 8 Those who would enter into it , And not by the right Door , Will see themselves without the walls , Before this day ▪ is o're . HYMN 8. Job 16. 14. He runneth upon me like a Giant . 1 A Giant is a man of strength , Both fierce and swift also , When like a Giant God appears , He is provok'd we know , 2 By our great sins which grievous are ▪ In his most blessed sight , On us therefore as Giants do , Does he break forth with might . 3 As if he would to pieces tear Such , whom his Soul doth love , Yet in his Heart affections dear , Toward us then does move . 4 'T is to convince our Souls of sin , And us to humble too , And fit us for some glorious work He has for us to do . 5 And crucifie us to the world , And to each earthly thing , ●●at we might see from him alone , Our chiefest Joy does spring . 6 To exercise our Graces too , This is another end , ●hat they might their great Lustre show , For this does tryals send . 7 And Satan might be silenced , Who does Gods Jobs accuse , ●●om hence , as you have heard and read , God thus his Saints does use . 8 And that Examples God might have Of patience , to sustain ●●me others of his Children , who May meet with such like pain . 9 Then do not mourn , ye godly ones , When on you God does run , ●e pities you , and hears your moans , In mercy will return 10 Again to you , and you shall see His sweet and lovely face ; Therefore sing ye his praises forth , And prize his glorious Grace . HYMN 9. Rom. 9. 21. Hath not the Potter power over the Clay ▪ 1 A Potter does prepare his Clay , Then does the Vessel make , So thou prepares thy work , O Lord , Which thou dost undertake . 2 The Earth thou didst , O Lord , form fi● Of which we formed were , Thou didst project also before , What Image we should bear . 3 A Potter divers Vessels makes , VVhich of different sizes are , Some of one ▪ form ; and others do Another fashion bare . 4 So thou hast different Vessels too , Some noble and some base , Some curiously are wrought within , Adorned with thy Grace . 5 Some for Honour , and some likewise They for dishonour be , But who shall to the Potter say , VVhy is this done by thee ? 6 Mayst thou not like the Potter do VVhat seems good in thy sight ? Thou mayst give Grace , or it deny , Yet all thou dost is right . 7 O let us then such Vessels be , Most lovely to behold , And gloriously to shine within , Being covered o're with Gold. 8 That we thy praises may set forth , As being all new made : Once we were marr'd , but never more Let our rare Beauty fade . 9 And we will sing to thee , O Lord , And raise thy name on high , For we shall glorious Vessels be To all eternity . HYMN 10. Hos. 5. 14. God compared to a Lion. 1 I Will like to a Lion be , I 'le tear and will devour , Thus dost thou say ▪ O holy One , To shew thy wrathful pow'r 2 Against the wicked , who provoke Thee grievously each day , When patience does to fury turn , Thou 'lt sweep them all away . 3 Who can the prey deliver from A hungry Lion ? so VVho is 't can save or rescue such Thou sayst thou willt o're ▪ throw ? 4 A Lion when enrag'd is fierce , And all before him fly , So at thy frowns and dreadful wrath , How will the wicked cry ! 5 VVhen once the Lion's heard to roar , The Beasts of th' Forest quake , So when thou dost in wrath arise , Sad tremblings thou wilt make . 6 But if before a Lion one Himself does prostrate lie The Lion will not touch his Life , But leave him , and pass by . 7 So thou , O Lord , wilt such forgive , VVho do themselves submit , And by Repentance humbly Lie prostrate at thy feet . 8 The Lion does sometimes couch down , As if asleep he lay , But soon does rise with wrathful frowns , As greedy of his prey . 9 And thus , O Lord , thou seem'st to sleep , And wicked men don't fear , But as a Lion wilt rouze up , And them to pieces tear . ●0 Then happy you for whom Christ made With God a lasting peace , ▪ T is you may sing , for still you 'll find Your Comforts shall increase . HYMN 11. Hos. 5. 12. I will be a Moth to Ephraim . 1 MOths secretly do seize and eat , And spoil fair Garments quite ; So many times thy Judgments are Hid from most peoples sight . 2 Moths often spoil things rich and rare , As well as of small worth , So thou , O Lord , wilt neither spare The poor nor rich of th' earth : 3 All are alike , O Lord , to thee , If wrath on them do seize , Unsensibly thou canst them spoil Like Moths , if thou dost please . 4 A Moth does eat things by degrees , A little now and then ; ●o gradually thou dost destroy Sometimes vile wicked men . 5 Thou like a Moth , art sometimes , Lord , In Councels Princes trust , Who Plots of Enemies can't see Till out they fiercely burst . 6 And likewise in Estates of men Thou as a Moth does come , Their hopes are great , and much earn they ▪ But bring but little home . 7 Thou dost it blast , and it consumes , Because they don 't it nse To righteous ends , but basely it To their own Lusts abuse . 8 Strength thus oft-times does wast away ▪ In Soul and Body too , And Treasures of Nations decay , Tho few that mind it do . 9 Take heed ye Saints of private sins , Lest God does secretly Bring Judgments on you till he hath Consum'd you utterly . HYMN 12. Isa. 42. 14. Now will I cry like a travailing woman . 1 LIke as a Woman travailing Does cry out in her pain , So thou dost say Lord thou wilt do , To pour forth wrath amain . 2 Thy Patience and sweet Lenity Is almost gone , no doubt , And therefore thou most bitterly Wilt quickly now cry out . 3 A Woman when her travel comes From crying can't refrain , So thou wilt cry for Sions sake Like her in grievous pain . 4 A woman in her travel strives Her Child for to bring forth , So thou deliverance for thy Church Wilt work throughout the Earth . 5 Afflicted thou dost seem to be For thy poor Sions sake , And therefore on her Enemies Dread Vengeance thou wilt take . 6 When pa●gs do on a Woman seize , Deliverance is near . So of thy Foes thou ▪ soon wilt ease Thy self it does appear . 7 Behold , ye Saints , Gods Love to you , And sing his glorious praise , Your Enemy he will o'rethrow , And that in these last dayes . HYMN 13. Heb. 12. 29. For our God is a consuming Fire . 1 A Consuming Fire dismal is , And terrible to see , So is that wrath of thine , O Lord , If kindled once it be . 2 Before thy indignation fierce , What mortal Soul can stand ? Thy wrath is poured out like Fire , Which none can countermand . 3 The Mountains are thrown down by thee ▪ Thy wrath doth fiercely burn , And all before thee , thou Lord wilt To Ashes quickly turn . 4 Fire breaks forth sometimes we do see , When men are not aware , So shall thy wrath surprize the Earth When men secure are . 5 Like to the writing with the hand On proud Belshazzar's wall , So when thou dost give the Command , Sinners shall tremble all . 6 Fire breaks forth oft times i' th' night , When men are fast asleep , Which does poor people strangely fright , And sorrows on them heap . 7 So in the night of ignorance , Whilst Men lye on their beds , They hear the cry of Fire , Fire , Just burning o ▪ re their heads . The Second Part. 1 A fire also consumes amain , It famous Cities spoyl ; So thou wilt desolations make Of Sinners who are vile . 2 Can stubble stand before fierce flames , And not consumed be ? Then may proud wicked Ones likewise Secure themselves from thee . 3 None can abide thy dreadful wrath , There is no way to fly ; For thou wilt them destroy , O God , As stubble fully dry . 4 Some fires may be quenched quite , But thine will always burn ; Thy wrath , O Lord , eternal is , It never will be gone . 5 Fire torments most cruelly Such who into 't are cast ; So will thy wrath all Enemies , Which they shall feel at last . 6 Tremble , you vile and wicked Ones , Consider what you do ; On you this fire soon shall seize , And burn for ever too . 7 But all ye Saints rejoyce and sing , God is to you , ye see , A fire to warm , and to give light , By which you quickn'd be . 8 Ah! happy such behold therefore The difference between A wicked and a godly Man , And praise the Lord agen . HYMN 14. Deut. 33. 27. Underneath are the everlasting Arms. 1 THou art our Arm of Help , O God Shall we thy mercy see ? An Arm stretch'd out of the thick Cloud , To strenghen such as we . 2 How usefull is an Arm to us , The body to defend ? So is thy love and power , Lord , On which we do depend . 3 The Arm bears up and does support Such who most feeble be ; Thy weak and seeble Saints also , Are , Lord , born up by thee . 4 The Arm the Body does protect , And save it from all harms ; So thou dost us defend and save By thy Almighty Arms. 5 We with our Arms embrace our Friend , And hug such we do love ; We by th●●e Arms of power and grace Embra●'d are from above . 6 Thy Arm , O Lord is very strong , The vilest Soul can'st save ▪ Not shortned , but very long , Thy help let Sinners have . 7 Wo , wo to them , this Arm of thine In wrath is laid upon ; But happy such who it upholds , Thrice happy such a one . 8 Remember Saints when you are low , Whose Arms are under you ; And sing God's praise continually , Who will Salvation show . HYMN 15. Psal. 8● . 11. The Lord God is a Sun and a Shield .. 1 THe Lord he is our Sun and Shield , Our Buckler and Safeguard ; And hence we stand , and will not yield , Though Enemies press hard . 2 Like as a Shield the blow keeps off The Enemy lays on ; So thou keeps off all hurt from us , And saves us every one . 3 Let Foes strike at us as they please , On the head , or the heart ; This precious Shield which we do use , Secureth every part . 4 From Sin , from Satan , and the World , No Dart we need to fear ; Since thou art such a Shield to us , O God , and Saviour dear . 5 Our Shield , and our great Reward , To thee all praise be given ; Who wilt thy saving-help afford , Until we come to Heaven . HYMN 16. Psal. 46. 1. God is our Refuge . 1 O Holy and Eternal One , Thou art a Refuge sure ; Help us to fly to thee alone , Whose Mercies do endure . 2 A Refuge strong thou art , O Lord , Help us to fly to thee : Shall we take hold of thy blest Word , And safe for ever be ? 3 O Lord we bless and praise thy Name , There is a Refuge found ; For us who are pursued hard , This is a joyful sound . 4 O Souls , then see with speed we pray To Jesus Christ to fly , Lest th' Avenger , through delay , O retake you , and you die . 5 The way is easie to find out , All stumbling blocks are gone ; O haste with speed , and look about , Dangers are coming on . 6 God like a Refuge does give ease , And fortifie the Mind ; When horror does on others seize , Security we find . 7 This Refuge never will us fail , All others will not do ; God never will leave us so ●rail , But present help will shew . 8 Of every sin let us get clear , Yea , freedom from each guilt ; To Christ by Faith let us adhere , To wash away all filth . The Second Part. 1 O Lord to thee , to thee we sly , A dismal day 's at ha●d ; But if we leave iniquity , In safety shall we stand . 2 Under thy Wings with speed we pray Hide us , Lord , every one ; Then safe shall we be day and night , Till all the trouble 's gone . 3 And we will thy praises sing forth , And life thy Name on high ; And also triumph on earth , Whilst others howl and cry . 4 All glory unto God , that we Have such a hiding-place ; Always shall we rejoyce in thee , when we behold thy face . PART II. SACRED HYMNS To the Praise of Jesus Christ : In which his transcending Excellencies are set forth . HYMN 17. Heb. 12. 24. To Jesus the Mediator of the New Govenant . 1 A Breach most sore there was between Poor Sinners , Lord , and thee ; Before the Fall nought then was seen But perfect amity . 2 But Man , by breaking thy just Law , ●s now become thy Foe ; And as thou dost him loath and hate , So he doth thee also . 3 The carnal Mind is enmity Against the holy God ; And 〈◊〉 us all ( Lord ) naturally Like enmity abode . 4 But thou in mercy and great love , Through wisdom infinite , Hast found a way wrath to remove , And Sinners to unite 5 Unto thy self in lasting bonds Of precious grace and peace , 'T is done by Christ , our blessed Lord , In him thy wrath does cease . 6 He is that Days-man who lays hold On both , that so he might Thee reconcile unto our Souls , And us to thee unite . 7 He brings thee , Lord , down unto us , And carries us to thee ; And thus is he dear and precious , Yea , all in all is he . Second Part. 1 Thy honour in Each Attribute He sought to glorifie ; Yet did his undertakings suit Our wants all to supply . 2 In ev'ry thing to such degree Due glory thou dost gain ; And we relief unto the full Through him , Lord , do obtain . 3 In him Justice and Mercy meet , And gloriously do shine ; Both equally in splendour fit , As both alike divine . 4 As Mediator he was , Lord , Exactly qualify'd ; Most wise and just , yet merciful , That so he might divide An equal part in a right way Unto each party , so God might be just , yet Justifie , And pardon Sinners too . To God he is a Friend most dear , Nay , of so near a-kin , His express Image he does bear , Yet we may say agen , To us he is related too , Our nature he did take ; From hence he knew well what would do , An equal peace to make . Third Part. Lord , thou wast the offended One , Whom we had grieved sore ; Thou chose Christ to this work alone , And cancell'd the old score . In him thy Soul well pleased is , Who did thy wrath appease ; ●is he who reconciles us too , And does our burthens ease . Such who accept of terms of peace , As offered they be ●y Jesus Christ , the breach will cease Between that Soul and thee . 4 But if the terms refused are , There will be no Appeal Allowed such at the last day , They must thy vengeance feel . 5 Come in , ye Sinners , then with speed , O see to him you fly ! For he to you his hand must lend , To slay that enmity 6 That 's in your heart 's which change he must , If ever you receive Those terms which are agreed on , Our precious Souls to save . HYMN 18. Heb. 7. 22. So much was Jesus made Surety of a better Testament . 1 WE once , O Lord , concerned were In a commerce with thee ; Before we fell , no need was there Of any Surety . 2 But we run out , and wasted all , Which was a mighty store ; And , ah ! our credit is so gone , Thou wilt trust us no more . 3 Unless 't is so , a Surety's found , We must in Prison lye ; And bear thy dreadful wrath , O God , Unto eternity . Christ therefore , Lord , thou didst find out , No Friend had we to bring ; All good therefore which we receive , Doth from thy bowels spring . Ah! he this work did undertake , And hands for us did strike ; And such a Surety , O Lord , For us O thou didst like . Who faithful was , and able too , Even all our debts to pay ; And all our sins thy word does show Upon him thou didst lay . Unto thy blessed Covenant Ah! he did put his hand ; And in our stead laid down his life , As thou gav●st him command . 'T was thou Lord Christ , who in our room To th' Father didst engage To satisfie his justice , and His wrath for to asswage . O what great Love and Grace is here Thou knowest very well ; Thou must pay all , and our sins bear , Which would sink us to Hell. HYMN 19. The Second Part , set after the Sacramènt . 1 BUt thou wast able to sustain That heavy weight of sin ; And for our Souls didst life obtain , And righteousness bring in . 2 'T was from the worth and dignity Which in thy Person lay , Thou didst God's justice satisfie , And all our debts defray . 3 Thou being God as well as Man , Thy Merits have such worth , a compensation full to make , And liberty bring forth , 4 For us who did in Prison lye , Being bound with cruel bonds , Which none could loose assuredly , But thy own blessed hands . 5 By that one single payment , Lord , Laid down when thou didst die , Relief to us thou dost afford , Who dead in sin did lye . 6 For as poor Debtors we were all , So Criminals were too ; And death deserved great and small , Condemn'd in law also . And thou as Surety for us , Gav'st up thy self to die ; And in our stead , Lord , thou didst thus God's justice satisfie . The Third Part. 1 And now the Covenant stands sure In Christ's most blessed hands ; All good for us he did procure , Which in him firmly stands . 2 And thus he did engage for those That given to him are ; And therefore all that God hath chose Shall Crowns of Glory wear . 3 What grace and favour now is this , That Christ the Just should die , That we unjust and guilty ones Might live eternally . 4 Let Men take heed how they despise Such soveraign grace and love , Cause 't is mysterious in their eyes , And also far above 5 Depraved Reason to conceive , That such who guilty be , Should by another's righteousness From sin and guilt be free . 6 All praise and glory unto God , And to the Son therefore ; And to the Holy Ghost let us Sing praise for evermore . HYMN 20. Matth. 25. 6. Christ the Bridegroom of our Souls . 1 THou mighty King , whose glories shine A secret didst disclose Unto that blessed Son of thine , Which was for to dispose 2 Of him , in a sweet Marriage state , And unto him likewise All things about it didst relate , Who quickly cast his eyes 3 Upon our Souls , for we were those With whom he fell in love ; And whom for him the Father chose , Who nothing had to move 4 His dear affections , for alas ! We loathsom were to see ; And were in a most dismal case Through our iniquity . 5 But yet thy love it was so great , A Journey didst thou take From Heav'n to Earth , that so thou might'st A Marriage with us make . But ah ! what didst thou suffer first Before this could be done ; Or we were Cast , Lord , for our Lives , And Condemn'd every one . And thou couldst never us obtain , Nor with us marriage make , Unless to free us from that pain Didst die , Lord , for our sake . And this thou didst most readily , All praise unto thy Name ; We purchas'd were with thy dear Blood , And so thine own became . The second Part. The glorious Bridegroom . O what a choice , Lord , hast thou made ! Are fuch vile ones as we ●nto thy lovely bosom laid , And joyned unto thee ? Are we espous'd to such a Prince , The King of Heav'n and Earth ? Who has o're all preheminence , Whose glories thus shine forth . Angelick Nature didst pass by , And set thy tender heart On such as we : O let us cry , Thou lovely , lovely art . 4 Yet ah ! how long was it before Thou couldst make us to yield ? We were so dark , but now , O Lord , Thou , thou hast won the Field . 5 Let us our selves give up to thee , As overcome with love ; And comfort us continually With Cordials from above . 6 Ah! at this door our joys come in , This is the blessed spring Of all true good ; for having thee , We have , Lord , ev'ry thing . 7 And if Communion we enjoy , And find thy comfort sweet , Our Souls shall sing , and raise thy praise , Whilst we lye at thy feet . The Third Part. The praise of the sacred Bridegroom . 1 Praise in the highest , joys betide These sacred Lovers dear ; The holy Bridegroom and his Bride Most glorious do appear 2 Let Heaven above be fill'd with Songs , Who see how they do shine On Eath beneath , let all Mens Tongues Sing forth his praise divine . If sullen Man refuse to speak , ( Since Heaven and Earth combine , ) ●et Rocks and stones their silence break , And sing his praise divine . Ah! 't was this sacred Bridal Knot To tye thou didst design ; O let such love ne're be forgot , Such sacred love of thine . Ye holy Seraphims above , O haste and come away , Who do admire Jesus love , Sing ye his praise each day . With Saints on Earth your joys divide , With speed O do ye come ; Earth ne're produc'd so fair a Bride , Nor Heaven a Bridegroom . Whose Feet are like to burning Brass , Whose Eyes a flaming Fire ; Who bringeth mighty things to pass , Sing to him , him admire . The fourth Part. Our hearts the praises must express Of Juda's glorious Lion ; The sweet and fragrant Flower of Jesus The blessed King of Zion . To him that on the Throne doth sit , Oh 't is his praise alone That we will sing : O it is fit We praise the holy One. 3 Our hearts and tongues should all rejoy●● ( Angels in consort sing ) Aloud with a melodious voice , Praise ye our glorious King ; 4 Whose Head is whiter than the Snow That 's driven with the Wind ; Whose Visage like a flame doth show , And doth all things confin'd . 5 And yet he unconfined is , magnifie him alone ; What Lover●is there like to this , Sing praise to th' holy One. 6 Let 's raise his Name who hath reveal'd His sweet eternal love ; Who by his stripes our Souls hath heal'd Now is enthron'd above . 7 Let trumps of praise ascend on high , Let them be loudly blown ; So that an Eccho pierce the skie Of praise to th' Three in One. The fifth Part. 1 〈◊〉 Saints neglect this duty should , Or to sing be averse ; Sure rugged Rocks and Mountains would God's Praises soon reher●e . The twinkling Stars that day and night Do their long circuits run : ●he Moon too in her monthly flight , Also the glorious Sun. All these do through the Universe God's blessed praise make known ; How can the Saints be then averse , To sing to th' Holy One. Let every Saint on Earth rejoyce , O therefore let them msang , Since Christ hath made them his sweet choice , Let them praise their dear King. Especially all you who be Filled with joy , raptur'd in bliss ; Who can say , My Beloved's mine , And I am also his . Sing this as the Hundredth Psalm . HAil glor'ous Prince , the precious Air Eccho's Praise to th' illustrious Pair ! ●et no dark Clouds of Night obscure This blessed Day , but thus endure : ●et Mortals now in Consort sing ▪ Anthems to th' Eternal King : ●or Frost , nor scorching Heat of June , ●e're put thy Singers out of Tune . Hail glorious Prince , whose matchless love Brought thee from thy high Throne above To court thy Spouse in a poor dress , Yet was thy Glory ne're the less : Though thou wast treated with disdain , Yet Angels waited on thy Train ; Shepherds thy joyful Welcom sing , And Wise Men do their Oblations bring : Blessed Espousals our Freedom bought , A Match that our Redemption wrought . Hail glorious Spouse , blessed in him That Crowns thee with Heav'ns Diadem . Behold an unparallel'd story , A Slave advanc'd to lasting glory ; A Virgin fetter'd in her sin , Once vile , but now glorions within ; From base estate , a Queen of Honour , And peerless Beauty put upon her : Since words can't d●'t ( Conceptions weak ) Our Joys in Extasies let 's speak . Heb. 1. 3. Who is the express Image of his Person . 1 IN thee the Father shines most clear , And such who do thee see , The Father may behold likewise His Known , O Lord , by thee . 2 Thou dost him clearly represent Unto our very sight , Whose express Image , Lord , thou art Most glorious and bright . Such whom the Father never saw , To them thou dost him show ; All his perfections are in thee , What further would we know ? 4 Thou ▪ dost , Lord , represent to us God , whom we cannot see ; He dwells in light inaccessible , Which can't approached be . 5 Thou brings him to our minde and sight , Whereby we may conceive Of his eternal glory bright , And clearer knowledge have 6 Of him , and also him adore In thee , and by thee too ; But after all we must confess We little see or know . 7 All praise and glory unto God , And Christ , in whom doth shine All glories which the Father hath , Most sacred and divine . HYMN 22. Mat. 9. 12. They that are whole , need not a Physician , but they that are sick . THou , Lord , the good Physician art , Who knowest very well All the diseases of our heart , And also hast such skill , 2 That thou dost know what 't is likewise Will ease us of our pain ; Nay , perfectly so cure us , We sick shan't be again . 3 And thou wast authorized too , The Father licens'd thee ; And did appoint thee to this work , Physician of Souls to be . 4 And thou approved hast been ost ; The works which thou didst do , Did witness bear to thy great skill , Authority also . 5 Thou know'st our constitution sins , And from whence they proceed ; The cause of each disease within , And how we may be freed 6 From the curst Plague , Contagion great That reigns in every part ; No member's free , nor faculty , But rages most i' th' heart . 7 There , there the cursed venom lyes , But thou canst fetch it out ; And make a perfect cure too , Of this we have no doubt . The second Part. 1 But it is true , no medicin's found Which , Lord , can do us good , So as to make us whole and sound , But our Physician 's Blood ; 2 And therefore thou didst pour it forth ; Thy precious blood was shed , That we might it apply by Faith , And also be cured . 3 For all our hearts , Lord , naturally So hard and stony are , Till softned with thy blood , we see They can't thy Image bear . 4 Nought will dissolve the Adamant And flinty heart we know , But precious blood which from thy wounds Most plenteously did flow . 5 But such who never sick were made , Or did their sickness see , Are never like thy help to have , Nor cure find of thee . 6 Thou first does make us see our sin , And then when we do cry , Thy Oyl and Wine thou dost put in , Which heals us presently . 7 But some don't love to feel the pain , But would slight healed be , And have their sores but skinned o're , Such Souls are left by thee . 8 For each dead Member off must go , Right-eyes be pulled out ; Or else the soul and body too Shall go to Hell no doubt . The Third Part. 1 Thou all Physicians dost excell , They can't all Persons cure ; But there is none but thou canst heal , Yea , heal O Lord for ever . 2 They do it likewise for their gain , But thou dost all in love ; And poor wast made for us , O Lord , Who rich was once above . 3 To make us sound and whole at heart , And heal our souls for ever , Thou didst with all thy riches part , And grievous pains endure . 4 The dead to life they cannot raise , But this , Lord , thou dost do ; And hadst not thou , Lord , qaickned us , We had been lost we know . 5 They cannot bless Physick they give , Neither know the success ; But all that Means which does us good , Lord , thou to us dost bless . The fourth Part. 1 Other Physicians Men send to , We did not send for thee ; But freely didst thou come to us , That we might healed be . 2 O let us then love thee , O Lord , And let poor Sinners cry , And come to thee , thou wilt them heat , And cure presently . 3 But let them not the time delay , Neither false Med'cines use , Which may perhaps through a mistake Seem to afford some ease . 4 And since , Lord , thou hast heal'd our souls , And cured hast each sore , Let 's sing thy praise , with all in us Praise thee sor evermore . HYMN 23. Heb. 9. 16. For where a testament is , there must also of necessity be the death of the Testator . 1 LOrd Christ , thou the Testator art Of the New Testament ; And hadst much Goods to give away , Thou to this end was sent : 2 And full of thoughts thou wast also How of them to dispose ; But some there were which thou didst know Thy Father long had chose 3 To be the only Legatees Who unto thee were dear ; And unto them thou didst bequeath All things that thou hadst here 4 Below on Earth , and all above ; They Heirs are made indeed Of all the Riches of both Worlds , What more , Lord , can we need ? 5 All things were given unto thee , Thou art thy Fathers Heir ; And we with thee Joynt - Heirs are too , So much beloved are . 6 The time drew near that thou must die , And die thou didst likewise ; But first didst make thy Will , O Lord , Which in thy Gospel lyes . 7 And that is thy last testament , For thou wilt make no more ; And by thy blood confirm'd it is , And that , Lord , o're and o're . 8 And for a Sign the Sacraments Thou didst likewise ordain , That we might see thy true intent , And never doubt again . The second Part. 1 The former Will didst disannull ; For it was weak we see , Since nothing perfect it could make , 'T was took away by thee . 2 Thou the Testator being dead , ( Yet didst revive again , ) Thy Will must not be altered , Upon eternal pain . 3 Each Precept as by thee 't is left , With care we must observe ; And from thy will and testament We Lord , must , never swerve . 4 If Angels should this thing attempt , They cursed then must be ; Let Men then tremble who have done This great iniquity . Nothing must added be thereto , Nor nothing from it took ; Then wo to such ; What will they do , Who have thy Word forsook ? 6 And thy last Will and Testament Gives right and title too Unto thy Saints of all grace here , And glory , Lord , also . 7 Like a Testator , thou hast nam'd The Persons who shall have The great Possession that 's above , Or who 't is thou wilt save . 8 They are all such whom God did give , Dear Saviour unto thee ; Who shall in time on thee believe , Yea , and new creatures be . 9 O then let 's see if we are such , And sweetly let us sing ; For who is able to conceive What comfort hence does spring . HYMN 24. Cant. 2. 9. My Beloved is like a Roe , or young Hart. 1 LIke as a Hart has a quick sight , So thou art quick to see ; All wants that do attend thy Saints , Lye open unto thee . 2 Their dangers too thou dost perceive All things before thee lye ; And help from thee we all shall have , And that most speedily . 3 And like a Hart art quick to hear , Although we do but groan ; The smallest sigh comes up to thee , It pierces does thy Throne . 4 Thou loving art unto thy Spouse , Thou dost exceed the Hind ; Most dearly dost thou tender her , And bear her in thy mind . 5 And as a Hart is swift to run , And can the Mountains climb ; So thou art swift to help thy Saints , And all wilt in good time . 6 No opposition Men can make , Or greatest difficulty Can thee obstruct ; for they relief Shall have most speedily . 7 Let 's therefore sing , and also say , Be thou like a young Hart ; O haste , dear Saviour , come away , Thy blessing to impart . HYMN 25. Joh. 10. 9. I am the Door . 1 A Way is found to happiness , Heaven is a lovely place ; Thou art the Door , O Lord , alone Through thee we see God's face . 2 All good lyes hid in God above , Like to a House of store ; And such who would go in and eat , Must enter by this Door . 3 All true Men enter the right way , They at the door go in ; No Pardon , Peace , but 't is by thee , Nor cleansing from our sin . 4 We in thy Church ought all to dwell , Bring in more souls and more By thy Example , Doctrine too , Thou art the only Door . 5 All praise and glory unto God Let us now sing again ; For shewing to us the right Door , And bringing of us in . HYMN 26. Isa. 41. 1. Behold my Servant , &c. 1 LOrd Christ , thou like a Servant wast , Whilst thou did here remain ; Such hard work was allotted thee , As put thee to great pain . 2 'T was hard work to redeem thy Church , Thou sweat'st great drops of Blood ; Never did any Man sweat such , 'T was only for our good . 3 Hard work it was to war and fight Against those cruel foes , Which sought our ruin day and night , But thou layest on such blows , 4 That all infernal spirits yield , Sin , World and Death also Thou hast o'recome , and won the field , This does thy power show . 5 'T was hard to die , that was thy work , And more must yet be done ; Thy Temple build , and Vineyard plant , Fell to thy lot alone . 6 Servants are of inferiour rank , Thou didst thy self deny , And didst not reputation seek , 'T was great humility VVhich thou was pleased then to show ; Thy Fathers honour sought , And unto him great honour too Thou by thy work hast brought . The second Part. 1 'T was not to do thy will alone , But his who did thee send ; In ev'ry thing , O holy One , Thou didest condescend : 2 Thou hast to wages a just right , As other Servants have ; Hence crowned art with glory bright , And more than that dost crave , 3 The souls of all thine own Elect Thy wages are also ; VVith grace they must be all bedeck't , And crown'd they shall be too . 4 The Heathen's thine Inheritance , Possession thou must have Of all the Earth , in God's good time The same thou shalt receive . 5 Because thou didst thy soul pour forth , God to thee will divide A portion with th' Kings o' th' Earth , To bring down all their pride . 6 They at thy feet their Crowns shall-lay , And to thee bend their knees ; The Scepter thou alone shalt sway , And chop down all high Trees . 7 And though a Servant , yet a Son , And faithful was and true ; And nothing thou hast left undone , VVhich to thee he did shew . 8 But all things plainly didst declare , Even all thy Father's will , VVhich in thy word 's left very clear , That we it might fulfill . The Third Part. 1 O let us now learn of thee , Lord , And be of the fame mind ; And humble Servants all become , Then shall we comfort find : And of thy service never be Asham'd ; for if we are , Thy face with comfort shall not see , But wrathful frowns must bear . 3 Thou in thy Father's House , O Lord , For ever dost abide ; We from thy lips must take God's Law , The glory not divide 4 Betwixt thy self and Moses , who Is turned out of door ; Ah! him we must not hearken to , But to thee evermore . 5 This let us do with greatest care , Since thou so faithful art ; And every-thing hast left so clear To every thinking heart . 6 Thy praises therefore we will sing , And set thy glory forth , VVho though a Servant , yet art King , Yea , King of Heaven and Earth . HYMN 27. Rev. 7. 14. He is King of Kings , &c. THou art a King in Dignity , And of most noble birth , Descended from the Lord most high , The God of Heaven and Earth . 2 And thou also proclaimed art By Men and Angels too , To be the only Potentate Before whom all must bow . 3 God's Spirit did thee King anoint , To reign for evermore ; And to this office thee appoint , When out God did it pour 4 Abundantly , to such degree That none before thee had ; And like a King with Sovereignty , Lord Jesus thou art clad . 5 All power unto thee is given As Mediator , so That all on Earth and Heaven must Yield all obedience to . 6 Thou hast thy Laws , and 't is by them We must be rul'd alway ; And such who will not own thee King , Thou wilt destroy one day . 7 Adore , and see ye reverence him , All ye who live on Earth ; Obey his Laws , Saints sing his Praise , And set his Glory forth . The second Part. 1 He 's King of Saints and Nations too , He in our hearts must reign ; And sway the Sceptre there alone , All Rebels must be slain . 2 The tyrant sin you must give up To his victorious sword ; Least countenance to any lust , None of us must afford . 3 But he a larger Kingdom hath ; For he shall soon possess All Kingdoms which are thro' the Earth , With peace he will them bless . 4 This power to himself he 'll take In spite of Earth and Hell ; And haughty Monarchs he will shake , And tyranny expell . 5 Thou , like a King , dost honour give , Yea , titles which are high ; For ev'ry Subject 's made by thee A Prince in dignity . 6 A Kingdom too thou hast in store For every one of them ; And they shall reign for evermore , O're such who did contemn 7 These faithful Servants who to thee Sincerely did adhere ; And they , when thou O Lord dost come , Shall Crowns of Glory wear . 8 Sing praises therefore , O ye Saints , Sing praise unto our King ; And make the ●ame of Jesus Christ Throughout the Earth to ring . HYMN 28. Rev. 5. 5. The Lion of the Tribe of Juda hath prevailed , &c. 1 LOrd Jesus thou art like a Lamb , Most meek and innocent ; Yet like a Lion art also To such who don 't repent 2 Until the time thou dost awake , And rise up to the prey ; Then vengeance on them thou wilt take , And them in wrath wilt slay . 3 Thy Majesty is full of dread , And with thy awful frown , As Lions do , so wilt thou roar , And tear great Babel down . 4 A Lion is the King of Beasts , And also very strong ; That thou art King of all the Earth , They all shall know ere long . 5 Thou like a Lion wilt revenge The injury done to thine ; And righteously retaliate On such who did design 6 The ruin of thy chosen ones , Whom they have sadly spoyl'd ; For thou hast heard their bitter groans , Whilst Foes have them revil'd . 7 Therefore ye Sinners now submit , That you may favour find ; And throw your selves at Jesus feet , To mercy he 's inclin'd . 8 If you before this Lion do Your selves now prostrate lye ; Your great humility do show , You 'll find his clemency . The Second Part. 1 When th' Lion roars all Beasts do quake Which in the Forest be ; When out of Sion Christ does roar , All tremble will you 'll see . 2 What will become of Murtherers , Who have destroy'd the earth , When inquisition's made for blood , And thy wrath breaketh forth ? 3 Ye Saints of his , by Faith and Prayer Do you this Lion rouze , To save poor Sion , and to tear To pieces all his Foes . 4 And now ye wicked wretches all Who don 't this Lion fear , But think his Lamb-like nature 's such , No Lion he 'll appear ; 5 You 'll find er'e long his clemency Will into fury turn ; And will not then regard your cry , Whilst you in Hell do burn . 6 But all ye Saints rejoyce and sing , This Lion's on your side ; 'T is for your sakes he will arouze , And soon the prey divide . 7 And i' th' mean while he able is To save you and defend , And full of bowels is to you , And so will be to th' end . HYMN 29. Heb. 7. 26. For such an High Priest be cometh us . 1 THou art a Priest , Lord Christ , we know The Father did thee call ; And consecrated thee likewise , 'T was he did thee install . 2 Into this place and office great Thy self to glorifie , our High Priest thou didst not seek , Lord , 't was not in thine eye : But hadst a lawful call thereto , By him who had the right Or to confer Priesthood on thee , 'T was pleasant in his sight . God did thee then anoint also With Oyntment all divine ; And Priestly Robes did put on thee , Which gloriously do shine . Thy work it was , and thine alone To offer Sacrifice ; T was with thy Blood thou didst attone for our iniquities . They daily Offerings did bring , But none could wrath appease ; ●ut from thy one sweet Offering God's justice thou dost please To such degree that he does cry , He 's pacify'd for ever ; And all that do unto thee fly , They pardon'd are besure . The Second Part. It is thy Lips that Knowledge teach ; The Law too we must have From thy own Mouth , whose words can reach Our precious Souls to save . 2 Thou of Uncleanness art to judge , The Plague of Leprosie , When in the Head it does appear , Thou knowest perfectly . 3 When sin in the affection 's found . And cursed enmity Is in the mind , thou dost pronounce Their plaguei'th ' Head to lie . 4 'T is thou , Lord Christ , whose work it Thy people all to bless ; Which thou dost do by turning them From sin and wickedness . 5 Thou blesses them with grace and peace These blessings are indeed ; Those who are blessed , Lord by thee , From Death and Hell are freed . 6 Thou , as the High Priest did of old , Enter'd the Holy place ; So thou didst enter Heaven it self , Fill'd full of precious grace . 7 And 't was by blood thou didst go in , That Blood of thine most dear ; And hast attonement made for sin , And therefore dost appear 8 Before the Throne of God most high , Having redemption gain'd , Which last will to eternity , Such blessing hast obtain'd . The Third Part. The Prayers of Saints like a Perfume Come up to God above ; being offer'd , Lord , by thee , Whose Incense he doth love . They offered the Bodies of Beasts , VVhich could not satisfie God's justice , neither could that Blood Our Conscience purifie . And therefore thou ( and once for all ) Didst offer up thy Blood ; ●nd by that one Offering hast thou Procur'd our lasting good . No Priest hast thou for to succeed , No Offering more for Sin ; ●r if we needed any else , Thine had not perfect bin . Let Romish Errours then be loath'd , Of a Successor vain ; ●et Antichrist with shame be cloath'd , Who would Christ's glory stain . Now let us bring true contrite hearts , That is a Sacrifice That God through Jesus Christ does love , And very highly prize : 7 And unto him let 's offer up Both Prayer and Praise each day ; And on the Merits of his Blood Our selves for ever stay . 8 And also to our High Priest sing With grace in all our hearts ; Whose precious Blood is that one Spring Of all good he imparts . HYMN 30. Joh. 10. 11. I am the good Shepheard . 1 THou art a Shepherd , and thy Sheep Are all most dearly bought ; Most safely thou wilt them all keep , The lost ones shall be sought . 2 Into green Pastures we are led , Most blessed Lord , by thee ; And there are we most choicely fed , Well water'd also be . 3 Thy Sheep to purchase thou didst die , What Shepherd was so good ? None never loved his Sheep so , To buy them with his Blood. 4 A Fold , and a sweet resting-place Thou dost also provide , To shadow us from scorching heat , And to refresh our mind . Thy voice let 's hear , and follow thee , A Stranger 's voice let 's know ; ●●d them forsake , the right way take , Where the old Flock did go . And to our Shepherd we will sing , When we thy Mark can see ●● us is set , from thence will spring Joy to eternity . HYMN 31. Joh. 14. 6. I am the way . HE that would some choice thing attain , Or to a place would go ; way for him some must explain , And he the way must know . We , Lord , would find the way to bliss , Where does thy Father dwell ; ●o Habitation like to his , His favour does excell . How shall we take up our abode In him whom we should love ? ●ow shall we find the way to God , And come to him above ? 4 The way was barr'd up by our sin , Another's opened ; Thou art the way , by thee must we For evermore be led . 5 By thy sweet Life , and by thy Death , And by thy Doctrine too , Thou art the way , none else on earth Is there for us to go . The Second Part. 1 There is no way to God most high , But only Lord by thee ; No other Name whereby we sav'd , O Lord , can ever be . 2 As thou the Mediator art , And didst attone for sin ; And thy own merits dost impart , The way in thee is seen . 3 As thou a Priest for us didst die , A King o're us to reign ; And as a Prophet us to teach , We see the way most plain . 4 The way of pardon and of peace , And to be justify'd ; The way to union with our God , It is by thee who dy'd . 5 If we would have eternal life , Thou art the way thereto ; 'T is not by our own righteousness , Though some that way do go . 6 No 't is by thee , by thee alone , Thou art the way , O Lord ; T is by thy merits , on them to rest , Thy grace do thou afford . 7 And we thy praises will sing forth , And in the way rejoyce ; Nay sing again melodiously With a most chearful voice . The Phird Part. 1 This is the good old way we know , Who ever saved were , 'T was in this way they all did go , None else did God prepare . 2 Yet 't is a new and living way , Prepared 't was by blood ; O walk in it , don't go astray , The way is very good . 3 Most safe and easie to the soul Who does on Christ depend ; And in the way we do each day Meet with our dearest Friend . 4 Sweet company besides also , Who do each other love ; For none can in this streight way go , But those born from above . 5 We in the way find all things cheap , Our charges all are born ; And other blessings thou dost heap , Rouze up and do not mourn . 6 Ye drooping Souls , you have a Guide Who never will you leave ; And will defend you on e'ry side , If unto him you cleave . 7 Besides you are now almost come Unto your journeys end ; Behold you are in sight of home , Your pace O therefore mend . 8 Cast off your loads , O come away , And sing as you do go ; Sing praise to Christ continually , From whence all blessings flow . HYMN 32. 1 Cor. 10. 4. And that Rock was Christ. 1 THe Rock of Ages Lord thou art , On thee we do depend ; Upon this Rock let us be built , And then let Rains descend : 2 Let Floods rise high , and let Storms beat , We shall securely stand , Whilst others Fall , Lord , will be great , Who build upon the Sand. 3 O in this Rock let us be hid , And then we will not fear ; Though Seas do swell , and Waves do roar , And dangers great are near . 4 In this sweet Rock we Honey find , And living Waters flow ; This Rock likewise does Jewels sweat , Here 's golden Mines also . 5 This Rock is high , mount up with speed , You Canaan may espy ; If you by Faith ascend this Rock , To you it will seem nigh . 6 Here let us dwell , the shadow 's good For such who weary be ; The hungry soul here may have food , And be from dangers free . 7 Then sing ye praise unto your Rock , No Rock is like to this ; The Rock of our Salvation great A Sanctuary is . 8 Do not forsake your Rock be sure , O sing continually ; Our dwelling-place it is secure , Praise him that dwells on high . HYMN 33. Zech. 13. 1. In that day there shall be a Fountain opened , &c. 1 THou art a Fountain , Holy One , The Head of ev'ry Spring ; All fulness is in thee alone , To thee we therefore sing . 2 A Fountain full of grace and peace , Nay it does overflow ; Its waters run , and never cease , The like 's not here below . 3 A vent is made , and it does run , And sends its waters forth ; The streams this way and that way turn To water the dry earth . 4 All the low places do receive These waters evermore ; On humble souls who do believe , Thou dost thy blessings pour . 5 Into these Valleys thou dost send Thy precious streams amain ; Those Meadows well are watered , Yea , watered again . 6 Like as the Sun is full of light , And Waters fill the Sea ; So art thou full of goodness , Lord , So is that grace in thee . 7 How many Vessels hast thou fill'd Since first the Fountain run ! And many thousands more wilt fill Before that thou hast done ! The Second Part. 1 All Souls of Saints that ever were , Who did true grace possess , Were fill'd by thee , and yet we see There 's ne're a drop the less . 2 Great Vessels , Lord , thy Churches be , Yet all these thou dost fill ; A gracious measure they all have , According to thy will. 3 A bigger Vessel we espy Thou empty wi lt anon ; And fill it full of grace likewise Before that thou hast done . 4 This Vessel , Lord , is the whole Earth That now abounds with sin ; Thou wilt it empty o're awhile , And fill it full agen . 5 Nay , thou wilt turn it upside down , As some their Vessels do ; To empty it of wickedness , Which now aboundeth so . 6 And then the earth with knowledge shall As Seas with water swell , Be filled , Lord , and that by thee , As Holy Writ does tell . 7 And well it is thou hast so much Water of life in thee ; For all our Vessels empty are , Besides they leaky be . 8 Nor is there any other Well Our wants for to supply ; We must unto this Fountain come , Or else our souls will die . Third Part. 1 All people that on earth do dwell , Of● water stand in need ; But none is there to be found out , But what , Lord , does proceed 2 From thine own self , and now O well Unto thee we will sing ; O mighty Sea ! and Fountain deep ! And every lasting Spring ! 3 With Saints of old we 'll sing this Song , And say , Spring up O Well ; And send thy water forth , and now Refresh thy Israel . 4 Here we may wash , and healed be , And cleansed from our sin ; Here we may drink who thirsty are , And never thirst agen . 5 O come unto the Fountain now ! O haste and come with speed ! Behold 't is open , come away , These waters you do need , 6 Before the Fountain is seal'd up , Or God the stream does turn ; O come ye Sinners , wash your souls ! See how the waters run ! HYMN 34. Col. 1. 18. He is the Head of the Body , the Church . 1 THou holy Son of God most high , 'T is thou who art the Head Of Angels , whose great dignity Most famously is spread . 2 Ye glorious Seraphims above , And Principalities , Most willingly do Christ adore , In whom all fulness lyes . 3 Thou art the Head of human race , The Head of every Man ; The Head too of thy Church also , Thy glory no tongue can 4 Set forth according to thy worth , Most great in dignity ; And of such high and noble birth , All Beings dost outvie . 5 'T is by thy glorions influence The body is sustain'd ; As thou hast the preheminence , Thou hast all glories gain'd . 6 Each member is supply'd by thee , And held in sacred bonds ; And nourish'd are continually , And under thy commands . 7 The governing part Iyes in the head , In it our glory lies ; And if the head be once strook off , The body straitway dies . Second Part. 1 And since thou livest evermore , From hence also we know Thy body and each member shall For ever live also . 2 All praise and glory therefore we A scribe unto our Head ; All reverence belongs to thee , By whom we 're governed . 3 But one head can the body have , And if it should have two , It would a frightful monster be , All mortal Creatures know . Now cursed Babel , look thou to 't , And weigh it well therefore ; For since thou hast a new Head got , Thou art an errant Whore. HYMN 35. Joh. 1. 36. Behold the Lamb of God. 1 HAil , blessed Lamb , thou Lamb of God , So harmless and so meek ; Thy glory great O we would raise , Thy honour always seek . 2 No spot nor blemish was in thee , But yet , Lord , thou wast sold For a poor price , who 's worth can't be Computed nor be told . 3 Sold and deliver'd up also Into the Butchers hands ; Who mangled thee inhumanly Who Heaven and Earth commands , 4 A Sacrifice thou didst become , Thou willing wast to die ; And meekly as a Lamb is dumb , Thou took'st it patiently . The Second Part. 1 No Lamb so innocent as thou , Nor none so lovely are ; And in a bosom thou didst lye , With whom none can compare . 2 The best of all the flock above , The chief of all below : Behold him then , and fall in love Ye would if you did know 3 The worth of him and the great need You have of precious food : By Faith you must on this Lamb feed , And also drink his blood : 4 Or else you shall be sure to die , His Flesh is meat indeed ; So is his Blood : O will you try ? There 's nothing more you need . 5 Ye who do eat his Flesh shall live , And never shall ye die ; His Flesh and Blood to you does give , Take it then thankfully , 6 And sing unto the holy Lamb , Sing Praises now therefore : O praise him that he hither came ! Sing Praises evermore . HYMN 36. Zech. 3. 8. I will bring forth my Servant , the Branch . Zech. 6. 12. He shall grow out of his place , and shall build the Temple of the Lord. Zech. 6. 13. Even he shall build the Temple of the Lord ; and he shall bear the glory , and shall be Priest on the Tbrone , &c. 1 A Root as God , as Man also , A Branch here called art ; Which does thy humane nature show , To whom God did impart 2 All fulness of the Deity It in this Branch appears ; Most precious Fruit we do espy This Branch for ever bears . 3 The Branch is of the self-same kind With the Root of the Tree ; The self-same nature we do find That Abraham's Children be 4 Of , thou didst take , that so thereby We might assurance have , That every way thou fitted art Our precious souls to save . 5 A Branch partakes too of the Sap Which in the Root does lye ; So in the Virgins Womb was fed Thy blest Humanity . 6 I' th Branch or Branches of the Tree Its glory does shine forth ; So 't is in thee that David's Race Its greatest glory hath . The Second Part. 1 Let Hereticks who do deny Christ of the Virgin took His spotless , pure humanity , Ashamed ever look . 2 And let us all stand in amaze , Whilst we behold and see How God our humane nature has Made one with th' Deity . 3 Now let us sing unto the Man Called the Branch ; for he Shall grow and flourish in such sort That never did a Tree . 4 For he upon the Throne does sit , And all the glory bear ; And also shall God's Temple build , And make its beauty rare . HYMN 37. Act. 3. 22. A Prophet shall the Lord your God raise up unto you . 1 A King , a Priest , and Prophet too , Thou art , O Lord indeed ; As Mediator art also We such a one did need . 2 Thou art God's mouth , to people all God hath in these last days Spoken to us , 't is thou dost call , And speak too , many ways . 3 A Prophet speaks not of himself , But as inspired ; So God gave thee the Commandment , As we have often read . 4 What thou shouldst speak , and what make known , From thee he nothing hid ; By thee to us all things are shown Which God commanded did . 5 The Prophets did thy Kings anoint , So such likewise receive From thee the holy Unction do , Who truly do believe 6 Prophets were to teach Gods good Word In all uprightness too ; So thou dost teach us all , O Lord , Yea all things we should do . 7 Yea what , and how we should believe , And how depend on thee ; And how to walk , ( who Truth receive , ) That saved we may be . The Second Part. 1 The Prophets shewed things to come , And so hast thou likewise , Not only in the World that 's now , But when the Dead shall rise . 2 How it shall go with thy Saints here , Thou didst to them make known ; And how in glory they 'll appear , When Sinners are o'rethrown . 3 And he who doth not unto thee In every thing adhere , And do whatever thou dost say , Thy angry frowns must bear . 4 O hearken to this Prophet then In whate're he does say ; Fear lest you be all undone Men In the last dismal day . 5 And ye who be the Saints of God , Keep to his Word be sure ; Then may you sing , for you shall be Happy , happy for ever . HYMN 38. Rom. 14. ult . Put ye on the Lord Jesus Christ , make no provision for the flesh , &c. 1 WE naked once were all , O Lord , And loathsom were to see ; Our shame was seen , and vile within , Till cloathed were by thee . 2 'T is true , Lord , once in ancient time We gloriously were clad ; Our beauty was then in its prime , Not long we so abode , 3 But we were , Lord , beset with Thieves , Who tore our Robes away ; And in our blood and nakedness We a long season lay . 4 But thou in mercy didst pass by , And with us fell in love ; Though nothing in us could'st espy Affections great to move . 5 Our souls thou didst in the first place Most graciously wash clean ; And then didst cloath us with thy grace , Ne're braver Robes were seen . 6 These Garments first by thee were bought They cost thee very dear ; And by thy Spirit they are wrought Most curiously and rare . The Second Part. 1 No Needle-work was e're so fine Bespangled with Gold , As is ihe Robe of Righteousness To all who it behold . 2 Thus is thy grace compared , Lord , With which thou dost adorn The Souls of thy most blessed Saints , VVhose Garments once were torn , 3 And nothing had to cover them , But filthy Rags so vile , That thou our Image didst contemn , Since we thy own did spoil . 4 Thus by our Garments we are known , And those who han't them on , Thou wilt , O Lord , never such own , But bid them to be gone . 5 'T is thou hast made the difference , VVe were ill cloath'd as others , But these have not the preference , None like our Elder Brother's : Ay , that is rich , O Lord , indeed , Without least spot or stain ; T is that keeps off all fiery darts , And clean it will remain . 6 But these much comfort to us bring , And keep us also warm ; We need not fear no pricking thing , Cold can't do us much harm . The Third Part. 1 They ever do their fashion hold Most beautiful and fair ; They make all look young when they 're old , Such to thee lovely are . 3 The longer we these Garments wear , The better they would be ; For the long use of godliness Makes us shine splendentlie . 3 Our Garments then let 's not defile , But have them always on ; For we must wear them every day , Until our lives are done . 4 And then shall we , Lord , cloathed be With immortality ; In Robes that shine like to the Sun , Unto eternity . 5 Come Sinners then , ah ! will you buy Some Cloaths to cover you ? Most rich they are assuredly , Come , let your own Rags go . 6 VVhat is Morality to Grace ? Even like a filthy thing : Get those Robes on , and take your place 'Mongst Children of the King. 7 Ye Saints don't you provision make To satisfie your lust ; But put on Christ , your Garments take , Because you ready must 8 Be all , the Bridegroom to attend ; He comes , he comes , sing praise ; Your Lamps now trim , he will descend , Make haste without delays . HYMN 38. Joh. 2. 2. We have an Advocate with the Father , Jesus Christ the righteous . 1 O Lord we have a mighty Cause , And still it does depend ! Ah! we have broke all God's just Laws , VVilt thou our Souls befriend , 2 To take in hand our Cause to plead ? Thou art our Advocate ; Ve dare not , Lord , lift up our head , Our Case for to relate . But thou ally'd art to the Judge , And for our Souls didst die ; The Merits of thy Blood may'st urge , To thee we all do fly . Thou legally art call'd to th' Barr , And hast thy Father's Ear ; Alas we all so loathsom be , VVe dare not there appear 5 In our own persons ; he is just , And we must guilty be ; We righteousness all therefore must Have only , Lord , of thee . 6 Thou never didst miscarry yet On what thou took'st in hand ; Our Enemies do thou defeat , That sentence do demand . 7 Hast thou not paid our Debts , O Lord ? Read our Discharge we pray , And that will comfort now afford , And this most doubtful day ; 8 Is not all paid ? Can Justice see Just ground for to deny Our true Acquittance , Lord , in thee VVho didst him satisfie ? The second Part. 1 Our Cause , Lord , thou didst undertake Without the hopes of fee ; And this does us most chearful make , We hope we now shall see 2 An end put to that bitter strife Which has been long between Our God and us ; alas , our life In jeopardy has been . 3 O blessed Lord , we do perceive Our Cause it does go well ; For he who doth on thee believe , Shall never go to Hell : 4 But he shall live eternally In joy and happy bliss ; Our Advocate has won the day , What love is like to this ! 5 Thou in our stead was pleas'd to die , Who Criminals all were , The Law for us didst satisfie , No errours can appear : 6 No superseding of our suit , Our Foes can't it remove ; For thou as Judge in chief shalt fit In the high Court above . The Third Part. There 's no Appeal from that high Throne , Our Cause being carried there ; If Conscience should bring Charges on , Yet there we all stand clear . 2 For though sin does in us abide , It in us shall not reign ; And we have Jesus on our side , Who will wash us again . 3 But hear us once ogain ; O Lord , Shall we our pardon see , And know that we are justify'd , And peace have all with thee ? 4 How sweetly then , Lord , shall we sing , No cause have we to doubt ; Therefore we 'll leave our Cause with thee , And sing thy Praises out . 5 But O ye Saints take heed of sin ; But if that sin you do ; An Advocate with God there is , Who pleads always for you . 6 And now poor Sinners will you fly To him with care and speed ? This Advocate for you does plead , Who for your Souls did bleed . 7 THough you no money have at all To carry on the Suit ; Yet he will be your Advocate , If to him you submit . HYMN 39. Joh. 6. 50. I am the Bread of Life . 1 THou art the Bread of Life , O Lord , Bread is a blessed thing ; Some Bread to us do thou afford , Shall we lye here starving , 2 When in our Father's House there 's store , And we have nought to eat ? Remember us , think on the poor , A little broken Meat ! 3 Ah! some small Crumbs , Lord , let us have , Which from thy Table fall ; A bit of Bread we humbly crave , Or we shall perish all . 4 Bread is the stay and staff of life , 'T is Bread will do us good ; Fill us , O Lord , with holy strife , Till we attain this food . 5 Bread is ordain'd to an high end , The life of Man to save ; ●om Heaven , Lord , thou didst descend , That our poor souls might st have . That blessing 's great ; ah ! life is sweet , Lord , we must eat or die ; ●nd therefore beg now at thy feet , Some Bread do not deny . The second Part. 1 Bread pleasant is unto the taste , To souls who hungry be , This property also thou hast , O it it is found in thee . 2 What can taste sweeter than thy love ? O come poor souls and try ; That Bread which came down from above Is set before your eye . 3 By Faith you must this Bread behold , And you by Faith must eat ; Without true Faith you have been told It is ( alas ) dry Meat . 4 Bread does renew the strength of Men Who ready are to saint ; O then on Christ let 's feed agen , Eat Bread poor drooping Saint . 5 On Christ rely , don't look within , On Jesus do depend ; 'T is he has made an end of sin , To him God does thee send . 6 Bread is the best of earthly things , A morsel is worth Gold ; From Christ all blessings to us spring , His worth none can unfold . 7 Bread is a portion for the poor , O let us haste away ; But see you come to the right door , There may ye feed each day . 8 But what is common Bread to this , Which soon does putrifie ? Oh feed on this , none like it is , Eat and ye shall not die . 9 All praise to God , and Christ the Lord , Who Bread to us do give : O sing his praise , Saints , all your days , Eat , and your souls shall live . HYMN 40. Mal. 4. 2. The Sun of righteousness shall arise with healing under his wings . 1 THere is a Sun , there is but one To light the Universe ; Beside thy self , O Lord , there 's none Who can enlighten us . 2 Thou art the Fountain of true Light , Nay , all light is from thee ; ●s thou art God omnipotent , Cloathed in Majesty . All light of grace which Saints receive From thee , Lord , does it flow ; ●ew Men who in this world do live , Alas , are lighted so . What clearer is there than the Sun ? O what can brighte shine ? Thy glory , O most holy One , Exceds , it is divine . Most splendant rays do sparkle forth , Which dazles every eye ; Thy beams are brighter than the Sun That shines so gloriously . Thou art the Soul of all the World , By thee all Creatures live ; All things together would be hurl'd , If life thou didst not give . We see the Earth and Heaven too , Thou dost uphold them all ; If thou should'st once let go thy hold , Together down they 'd fall . The second Part. Thou like the Sun communicates Thy glorious influence Of grace and goodness to thy Saints , Thou hast preheminence . 2 What a dark world would this be Were there no Sun to shine ? What darkness , Lord , ah ! should we see , Had we no beams of thine ? 3 'T is thou that dost expell away Dark vapours of the night ; Thick mists and fogs they all do fly When thou appear'st in sight , 4 Most pow'rfully dost thou expell The darkness that 's within ; And makes the soul in light to dwell , By vanquishing our sin . 5 Thou mak'st a sweet and lovely day When once thou dost arise ; And dries up th'filth that in our way Did lye before our eyes . 6 'T is thou who makes a lovely spring ; Those things which seemed dead , VVhen thou draw'st near are flourishing , And forth their glories spread . 7 VVithout thy influences , Lord , Thy Veg'atives can't grow ; Till thou dost life to us afford , No fruit from us can flow . 8 Let all who on the earth do dwell , Sing with a chearful voice ; The praise of Jesus let them tell , And in this Sun rejoyce . The Third Part. O Lord , until that thou dost shine , No heat within have we ; All spiritual warmth's from beams of thine , All true joy is from thee . 2 The Sun does heal as well as warm , And when thou dost arise , VVe need not fear no kind of harm From inward enemies . 3 For thy sweet wings fresh healing brings , Our hearts to mollifie ; And to those Souls who feel Death's sting , A plaister dost apply . 4 According as the matter is On which the Sun does shine ; So doth it always operate , So do those rays of thine 5 To one whose heart thou hast made soft Thy word a savour is Of life unto life , but to some A Savour of death ' t is . 6 The Sun doth ripen things we see To bring the harvest on ; So we are ripen'd , Lord , by thee , And for thee , every one . 7 Thus do thy glories , Lord , appear , By these things we may know VVhat rare perfections in thee are , And from thee also flow . 8 Therefore thy praises we will sing , Enliv'ned with thy rays ; And will exalt our glorious King Until we end our days . HYMN 41. Rev. 22. 16. I am the Root and Off-spring of David . 1 THou art the Root from whence we sprung Who are thy chosen ones ; Till we were grafted into thee , We were like to dry bones . 2 The Root of Grace and Nature too Art thou we do espy ; Not only Man , but God also , We never will deny 3 The top-stone of thy glory great : All things by thee were made , And at thy word at the last day They all again shall fade . 4 Ah! in this Root what sap is there ? The branches shall be fed ; Come drooping Saints be of good chear , Lift up with joy your head : 5 You grafted are in such a Root Whose vertue 's infinite ; Can you want grace , why do you doubt ? Such souls God does unite 6 To Jesus Christ ; they all shall have From him all fit supply ; And unto them , for their support , He nothing will deny . 7 Christ is our Head , Christ is our Root , Christ is our Life also ; Christ is your Food , our Sun , our Strength , What have you now to do 8 But live unto his holy name , And sing his praises forth ? O raise his glory and his fame Whilst you do live on earth . The Second Part. 1 The Root it does the Body bear , And every Branch therein ; Most safe thy Churches Members are , And so have ever been : 2 Because by thee they are sustain'd , Thy Tree shall never fall ; It can't be dug up by the root , Our life is hid from all . 3 Like as the root is hid i' th' earth , And life does center there , Even in the Root ; so we by Faith Lord see how safe we are 4 In thy own self ; none can hurt thee , Nor can they stop the course Of that sweet Sap that feeds our Tree ; A blessed intercourse 5 There is between those souls of thine And thy own self , O Lord ; We 'll never fear what Foes can do , If sap thou dost afford . 6 Let us in thee well rooted be , Our Root is very sound ; If we enjoy true unity , Our Fruit will much abound . 7 Because that thou dost always live , Thy Branches shall also ; Thou unto us thy life dost give , Thy grace does overflow . 8 Ye righteous in the Lord rejoyce , His holiness proclaim ; Be thankful with your hearts and voice , And sing of his great same . HYMN 43. Mal. 3. 1. The Lord whom ye seek , shall suddenly come up into his Temple , even the Messenger of the Covenant whom ye delight in , &c. HEav'ns glorious Embassador Is come , is come , be glad , Who blessed news brings from afar , How can ye more be sad ? 2 He represents the person clear Of the most mighty King ; And blessed news he does declare , And tydings with him bring . 3 His Commission great has sealed been , His journey long has took : He 's come , he 's come we say agen , Him for whom you did look . 4 And terms of peace poor Sinners now May have , which easie be ; Before the dreadful God then bow , And leave iniquity . 5 The white Flag of Mercy is out , The Banner is display'd ; Come Sinners now and look about , And longer been't afraid . 7 Gods wrath is o're in Jesus Christ , If to him you do flye , You shall not bear eternal wrath , O then on him rely . 8 Among the gods , O Lord , is none With thee to be compar'd , Thou peace extends , O holy One , The like hath not been heard . The second Part. 1 Nay more than this , Christ comes to treat About a Marriage too : His love to Sinners , O 't is great , For he makes known to you 2 That glorious , high and bless'd design Of the Great God above , Which is to take that soul of thine Into contract of love . 3 Behold the mighty Prince of Peace , Whose glories does excell ; He looks on you , and loves you so , That he with you would dwell . 4 O cast your eyes on him with speed , Come Virgins fall in love , Don't take another in his stead , Whos 's ' ffections in him move 5 Towards such souls as yours , alas , Though ne're so vile within ; If once this thing does come to pass , He 'll take away your sin . 6 Then look to him by Faith and Prayer , O cast a single eye , And close with him this very day , He with you will comply . 7 Now let 's sing and praise the Lord , VVho did Christ Jesus send , To proclaim peace , and love afford , Praise him world without end . The Third Part. 1 Hark , hark , the Trumpet sounds , look out , The Embassador of Heav'n Proclaims a peace , without all doubt Attendance must be given . 2 Lay down your arms , his terms are good , O cease this wicked war ; You have too long , alas , withstood Heav●ns bless'd Embassador . 3 He will not wait on you always , If you do not comply , You will e're long see bloody days , For all of you must die . 4 VVhilst you oppose such mercy great , VVhat wretches are you all ; You summon'd are to th' Judgment Seat , O great will be your fall , 5 If quickly now you don't submit , He 's ready to be gone : O loath your selves , lye at his seet , From all your folly turn . 6 The bloody Flag you soon shall see Put forth in dreadful wrath ; If still his call rejected be , No place for you on Earth , 7 But you to Hell with vengeance must Be turned every one ; And from God's presence be accurst , Ah this now think upon ; 8 And say you have a gracious call , And happy you may be , If you lay hold on Gospel-terms , A pardon you shall see . AYMN 44. Heb. 1. 2. Whom he hath appointed Heir of all things . 1 IN regions of approachless light There sits th' eternal King ; VVherein mixt joys with love unites , From whom all riches spring . 2 There dost thou sit on thy high Throne , And all subject to thee ; Yea , and all worlds , Lord , are thine own , And what else there can be . 3 A Son thou hast also brought forth ( VVho is thy only Heir ) Begotten long before the Earth Or Heavens did appear . 4 He is thy joy and hearts delight , By whom all things were made ; He always stands in thy own sight , VVhose glories ne're shall fade . 5 And as he makes thy heart full glad , So all perfections meet In him who is with glory clad , VVhose love is ever sweet . 6 He is thine Heir , into his hand All things , Lord , thou hast given , That so he might have sole command O're Earth and also Heaven . 7 He 's cloathed with such dignity , Has such a glorious name , That he ●s above each Monarchy , There 's none dares once lay claim 8 To his Titles ; each Seraphim Do readily submit ; The Cherubims do worship him , And fall down at his feet . The Second Part. 1 'T is Christ , and only Christ does bear Thy likeness in each thing ; Thy express Image doth appear In this our glorious King. 2 'T is thou , bless'd Jesus , who dost raise Thy Father's House so high ; The stress of all on thee he lays , Of his whole Family ▪ 3 In thee all treasures hidden are Of grace and wisdom too ; And all because thou art his Heir , From thee all riches flow . 4 Thou portions therefore dost give sorth To all given to thee , VVho witness do all the new birth , And Sons adopted be ; 5 And so made Heirs , and shall possess VVith thee a glorious share Of that eternal blessedness Of which thou art the Heir . 6 All things were thine as thou art God , But unto thee are given ( As thou the Mediator art ) By the great God of Heaven . 7 O how art thou , Lord , honoured , Who would not fall in love With thee whose glories thus are spread Below , also above . 8 O happy choice ye Saints have made , Who marry'd have the Heir ; Soon ye shall the possession have , And glorious all appear . 9 Then never doubt of all supply , Ye precious Saints of his ; He will you no good thing deny , What happiness like this . 10 O then with a melodious voice Together do ye sing , Since he has made of you his choice , Praise ye the glorious King. HYMN 45. Rev. 1. 5. And from Jesus , who is the true Witness . 1 O Holy God , we thee adore , Who glorious truths makes known ; And that of them we might not doubt , But steadfastly them own . 2 A glorious Witness thou hast sent , Who from thy bosom came , And he himself also does say , I the true Wirness am . 3 But what dost thou , O blessed Prince , Bear witness now unto ? Ah! 't is of that eternal love Which from the Lord does flow . 4 And of that great and good design Of saving each poor soul , By Blood and Merits Lord of thine , Who do upon thee roul ; 5 And know in thee all truth is found , Who the Messia art ; And that grace does in thee abound To each believing heart . 6 To the true Witness now above We ought therefore to sing , And always to admire his love , From whence all comforts spring . The Second Part. 1 A Witness faithful , Lord , and true ; He sometimes others brings As witnesses with him to shew And open divers things . 2 The holy Prophets we do find , Who were , O Lord , of old , Bear witness , and were of one mind , Thy Record to unfold . 3 And God the Father from on high , With an amazing voice Did record bear assuredly , Whose witness is most choice . 4 The Spirit also bears record These three agree in one , And testifie to every word Delivered by the Son. 5 The Miracles which Jesus wrought , They also witness bear To whatsoever he made known , Or did to us declare . 6 Then tremble ye who wicked be , Escape ye never shall , If ye believe not Christ is he , With vengeance you shall fall : 7 And in your sins you all shall die , This the true Witness said ; But all ye Saints rejoyce and sing , For all your debts are pay'd . HYMN 46. The Third Part 1 A Witness must his witness bear Unto the Truth ; nay he Must the whole truth like wise declare In all simplicity . 2 And nothing but the truth must speak , And speak it plainly too , A true decision clear to make , All this , Lord , thou dost do . 3 Whatever is a truth of God , VVhich we ought to obey , In thy New Testament 't is found , VVe all the stress must lay 4 Upon thy faithfulness : O Lord , Canst thou a truth pass by , ' Not witness to it in thy VVord , Or let it darkly lye 5 There in conceal'd , when 't is a thing Of such a great concern , That Men do say with greatest care Each Soul is bound to learn ? 6 Or if they don 't it strictly keep , To Judgment they must come : Nay threaten such who it neglect VVith an eternal doom . 7 Ah! let them blush with greatest shame , VVe to thy VVord appeal , VVho the true VVitness art , and know Thou didst no truth conceal . The fourth Part. 1 Now when a thing does doubtful lye , And Men cannot agree ; VVhen what one says , others deny , VVe presently should flee 2 To thee the true and faithful One ; If to that very thing No witness thou hast plainly born , Away we must it fling . 3 Art thou the only VVitness , Lord , To ev'ry Truth divine , And not one word for such a thing Out of that mouth of thine ? 4 And yet can that a truth be thought , They other VVitness bring ; They call for Moses , he is brought To witness to this thing . 5 And thus they , Lord , do thee degrade , Or do invaluate The Highest VVitness e're was heard , Or Matters did relate . 6 Moses was not for evermore VVithin the House to be ; He spoke on Earth , but thou from Heaven ▪ No Law-giver but thee , 7 Lord , can we own , since all power is To thee alone given ; And all thy Laws they are firm as The Ordinance of Heaven . The Fifth Part. 1 No Tabernacle here 's for him , Appears to every one VVhose eyes are open , if they look They 'll find that he is gone : 2 None , none but Jesus does remain , What can there be more clear ? God calls to us too out of Heaven , Him only now to hear . 3 Besides , if Moses should come in , Their Cause he 'd give away ; He never gave that Law to them Who live i' th' Gospel day : 4 'T was given unto Israel When they in Horeb were ; Not to their Fathers , but to them , Doth eminent appear ; 5 To Jews and Jewish Proselites , Or all within their Gate ; But not to them without their Church Did that at all relate . 6 The truth , as 't is in Jesus , we Ought only to receive ; And such who do not , we may see Themselves they do deceive . The Sixth Part. 1 A Witness ought for to be one That is indifferent , Not byassed to either side , Therefore God has thee sent 2 To be a Witness in our Case ; To us thou art of kin ; And equally related art Likewise too unto him . 3 We therefore have no cause at all Against thee to except , But on thy witness stand or fall , If Cast , we must subject 4 Unto the Judge of Heaven and Earth , We silent all shall be , If thou against us dost come sorth , And cast we are by thee . 5 Unto the truth witness to bear Thou cam'st , Lord , from afar , And wilt against Sinners appear When they come to the Barr : 6 At the last day if they are found In bonds of unbelief , Or have their hearts false and unsound , They 'll tremble like the Thief : 7 Against the false Professor thou Wilt then thy witness bear , And with notorious Sinners then They shall of Judgment share . The Seventh Part. 1 All thy whole mind and counsel is Either by thee or thine Own blest Apostles plainly known , There is no truth divine 2 But it in Precepts may be found , Or Presidents to lye ; For both these are our rule , and of Equal authority . 3 A Witness ends each doubtful case Which long sometimes depend ; So thou wilt also very plain Each doubtful matter end . 4 A Witness doth his witness give , If it be just and true To righteousness , to nndeceive Such which before he knew 5 To be false Men , and wittingly The matter would evade ; But so their evidence does try , A stop to all is made . So thou , O Lord , to righteouness Thy witness dost bring in , That all false Souls who are deceiv'd By Satan or by sin , Shall be convinc'd , and silent be By thy own faithful word ; And all their foolish Pleas they 'll see No help will them afford . The Eighth Part. 1 Thou , Lord , dost say there 's life in thee For all who do believe ; And that all such shall certainly Free pardon then receive : 2 Nay more than this we do espy Thou dost bear witness too , That all who don't repent truly , To Hell at last shall go . 3 And if Men are not born again , Whoever , Lord , they be , They under wrath shall all remain , And not God's Kingdom see . 4 Thou , Lord , a Witness art for those Who unto truth adhere , And with thee do sincerely close ; But such that Rebels are , 5 And thy Record do not receive , Against all such we know Thou wilt thy dreadful witness give , And then to Hell they go : 6 But yet this witness joy does bring To such who godly be ; Ah! he will keep you to the end , That glory you may see . 7 To God the Father , and the Son , And Holy Ghost therefore , Be glory , honour and renown Now and for evermore . HYMN 47. Isa. 9. 6. His name shall be called Wonderful , Counsellor , &c. 1 THy name , O Lord , is wonderful , And wonderful thou art ; We stand amaz'd and wonder do , And so does ev'ry heart 2 That hath a saving sight of thee , They all are in a maze Whilst they behold thy majesty , God does to glory raise . 3 Thy Name , O that is Wonderful , So is thy Nature too ; Thy Saints do marvel , well they may , For Angels wonder do ; They see with strange astonishment : Should Heaven and Earth combine o search out thy perfections great , Them can they never find To such degree as , Lord , in thee They gloriously do shine : Strange was thy Birth , all Saints on Earth Cry thou art all divine . 6 All praise and glory now therefore We unto thee do sing , And do resolve yet more and more To magnifie our King. The Second Part. 1 Is 't not a Wonder a Woman , As Holy Writ does say , Should in such sort compass a Man , Who with Man never lay ? 2 To see him whom the World did make , Of a poor Virgin born ! To see him who was God most high , Left like to one forlorn ! 3 To see the Heir of both the Worlds In a base Manger lye ; And Blessedness it self to be Doomed to misery ! 4 To see the Ancient of all days , A Babe of a day old ! To see one Person God and Man The wonder doth unfold ! 5 He that the Heir of all things was , VVhom Angels honoured , Is now so mean and poor that he Has no place to lay's head . 6 Unto thy name so Wonderful Be glory now therefore ; O let us look and wonder still ! Yea , wonder evermore . The Third Part. 1 The wonders of thy Life were much , Strange wonders in thy Death ; The wonders of thy Blood are such , It all astonish'd hath . 2 Thy Power 's great and wonderful , Strange wonders in thy Love ; Great wonders we do see below , But stranger are above . 3 Let 's look , and love , and wonder still , Till we are ravished ; Our hearts with grace , Lord , do thou fill , So shall thy fame be spread 4 By us : And whilst we wonder do , Let 's think upon that day VVhen greater wonders out will flow To do all ●in away : And when to the great wonderment Thou wilt in glory come , With all thy mighty Angels too , To carry us all home , 6 Then shalt thou be admired By all thy Children dear , And they with thee ( as it is said ) In glory shall appear . HYMN 48. Isa. 9. 6. Wonderful , Counsellor . 1 A Counsellor , ye and the chief , Most wonderful art thou ; For we do see ( for to be brief ) All things , Lord , thou dost know . 2 None understand all Rites and Laws But , Lord , thy self alone , And soon canst thou find out what flaws There is in any one . 3 All secrets of State is with thee , Thou know'st thy Father's Will , And agitates all things below With strange and wondrous skill . 4 'T is thou must counsel give to us , Thy counsel it is good , But woe be unto all those souls Thy counsels have withstood . 5 O then for counsel , Lord , let 's come To thee continually , And to thy praise sing all our days Until we come to die . The Second Part. 1 A matter , Lord , of sharp contest Betwixt two Parties were , And God hath thee alone invest To make the matter clear . 2 Man stands charged by the great God , As worthy is to die For Treason , which notorious is Against his Majesty : 3 But there 's a Friend from Heaven come Who in our stead does say , That he will bear the Sinners doom , And all his debts defray . 4 Now will it stand in sacred Laws , 'T is thou our Counsel art , Can Justice find , Lord , any flaws ? Thy judgment now impart : 5 Will it hold good i' th' Court above , That guilty Sinners may This way be freed ? Can this remove And take their guilt away ? 6 Can God be just , and yet forgive ? O bring thy sense now in ! Can we acquittance , Lord , receive , And pardon'd be of sin 7 By righteousness another wrought , And death which he did die ? Can guilty Man from guilt be freed ? Can that him justifie ? 8 To end this Cause thou didst come here , The Matter 's left to thee ; And thou dost say the Sinner's clear This way , and so shall be . The Third Part. 1 Lord he that doth on thee rely , And union does obtain ; And to thy righteousness does fly , He 's freed from every stain 2 Of sin and guilt in sight of God , And justify'd is he , Though on his soul may lye a load , Because he cannot see 3 That pardon and that freedom yet That 's in thy self alone ; But pores on his iniquity , Which he finds is not gone 4 Off his own Conscience , but does feel ' Body of sin and death ; Yet thou to him this truth does seal , That he a pardon hath . 5 Wherefore thy holy praises great All Ages shall record ; Thy people shall give thanks to thee For evermore , O Lord. The Fourth Part. 1 We are about a great Estate , An assurance fain would have ; The way to us do thou relate , Thy counsel we do crave : 2 The Title 's good , that 's not the thing We do enquire about , But how to settle it on us , And lasting Deeds sue out , 3 That none us disinherit may , Thy counsel give , O Lord ! O shew to us the ready way , According to thy Word ! 4 'T is thou must seal to us the Lease , O let it be for ever ! Thy Spirit is the Seal , let us The same of thee procure . 5 Lord , let the Title firmly stand , Unto thy Servants thus Confirm the matter took in hand , That grace may shine in us . The Fifth Part. 1 We charged with sad crimes all are , Such misdemeanors vile , If thou dost not the matter clear , Our comforts they will spoil . 2 The Law and Conscience both agree To lay , Lord , at our door The highest Treason that can be : Call thou the matrer o're , 3 Acquit us of this fearful charge , Thou able art ●o plead The Merits of thy Blood at large , Thereby 't is we are freed . 4 O when our Cause is good , 't is thou That on our side dost stand ; No bad Cause thou we well do know Wilt ever take in hand . 5 O 't is a blessed thing indeed We interest have in thee ; No counsel shall we ever need , If we will ruled be . 6 To the high Court thou dost belong , There thou chief Counsel art ; And thou wilt save us from all wrong , And good advice impart . 7 Ye righteous in the Lord rejoyce , His holiness proclaim ; Be thankful , and with heart and voice Praise ye his glorious Name . The Sixth Part. 1 Into the presence of the King Thou hast admittance , Lord , And nothing doth he hide from thee ; Nay more , at thy own word 2 What e're we ask , or is our suit , If we do but believe ; If it be things thou dost think fit , We shall the same receive . 3 Thy counsel it shall stand we know , What Enemies design Thou quickly canst quite overthrow , And save that Church of thine . 4 And now all you that counsel need , Repair unto this Friend , His counsel ne're reject be sure Which to you he does send . 5 O buy of him that precious Gold , ( White Rayment then get on , ) And blessed Eye-salve , to behold This glorious , lovely One : 6 And by his counsel be you led Until you come to die , Then shall you sing with crowned heads Unto eternity . HYMN 49. ● Cor. 3. 11. Another Foundation can no Man lay , but that which is already laid , which is Jesus Christ. 1 WE have , O Lord , a House to raise , And would have it stand sure , And never know the least decays , But firm abide for ever : 2 And that we might thus build our souls Thou the Foundation art ; Here build we must our House , O Lord , The whole and ev'ry part . 3 God hath himself in mercy great This sure Foundation laid , That so to build our hopes on thee We might not be afraid . 4 Thy Church on this Foundation is Most firmly built also ; From hence it is that Men cannot , Nor Devils it o'rethrow . 5 A Foundation 's laid by knowing Men , Some skilful Architect ; But this Foundation thou hast laid , As wisdom did direct . 6 Yea , th' wisdom of the Trinity I' th' Council held above ; And mercy was , Lord , in thine eye , 'T was bowels did thee move 7 To bring this Stone , so choice and pure , Beyond the rarest Gold , To lay us a Foundation sure Most glorious to behold . 8 To the Foundation now therefore We will together sing , To raise the praise for evermore Of God and Christ our King. 9 'T was deeply layd in thy Decree , No bottom can be found ; So deep , Lord , all thy counsels be , We in them , Lord , are drown'd . The second Part. 1 What kind of House thou didst intend To build , we may perceive If the Foundation we observe , And not our selves deceive , 2 It is a Precious stone we see , No Jasper is so rare , And all the Building ought to be As precious , lovely , fair . 3 All Gold and Silver , Precious-stones , No Wood ' , Hay nor Stubble ; And living ones they must be all , Believers meek and humble . 4 As the Foundation doth uphold The whole 〈◊〉 Fabrick ; Thou dost bear up each Stone , O Lord , All Members to thee stick : 5 Each Soul thou dost unite to thee In sure bonds of Love ; O there 's a blessed harmony 'Mong Saints born from above . 6 Without this safe Foundation , Lord , No Building 's there at all ; If any do not on thee build , Their Souls and hopes will fall : 7 Yet shall the Just in thee rejoyce , Who trust , Lord , in thy might ; They shall Praise sing with mind and voice Whose hearts with thee are right . The Third Part. 1 Other Foundations may decay , Or Men may dig them down ; But this doth stand like to a Rock , It can't be overthrown . 2 Let Devils do whate're they can They can't it undermine : Art thou built here , O happy Man ! Great safety shalt thou find : 3 Here build your Faith , your Hope , and all Your Comforts too likewise ; Then let Winds blow , ye never shall Fall by your Enemies . 4 But woe to such who lay aside This precious Corner-stone , And build on works through their great pride , Their hopes will soon be gone . 5 All build do on the Sands besure , Or no Foundation have , Who don 't true Faith of God procure , Their precious Souls to save . 6 O blessed Sion thou art strong , For God hath founded thee Upon a Rock , that none can wrong , Thou ruin'd canst not be . 7 The Gates of Hell shall not prevail , So firmly thou dost stand : Ye Saints , how can your courage fail Too on the other hand . 8 Come sing with joy to Christ therefore And on him do depend ; The Top-stone and Foundation 's he , O sing world without end . HYMN 50. Matth. 23. 37. How often would I have gathered thy Children together , as a Hen gathereth her Chickens under her Wings . 1 THy Bowels unto Sinners , Lord , Is shewed by the Hen , Who in her care of all her young Doth far exceed some Men. 2 How will she fly into the face Of such who would destroy Her pretty Brood ! she can't endure They should them once annoy . 3 But ah ! thy bowels far exceed All Creatures here below ; For thou for Sinners , Lord , didst bleed , Compassion great to show . 4 The Hen herself to weakness brings Whilst of her young takes care , How does she scratch and strive each day To feed them here and there ? 5 But , Lord , thou brought'st thy self so low That we might all be sed , That in the grave a while didst lye After that thou wast dead : 6 And as a Hen does cluck and call According to her kind , Thereby to save her Chickens all From Kites , which she does find 7 Do often of them make a prey , So dost thou call and cry To Sinners , whilst it is to day , Whom thou dost , Lord , espy 8 To be in danger by their sin And Devils many ways ; Nay , thou dost call and call agen Full ost , for many days . The Second Part. 1 The Hen stands ready and prepar'd , Hov'ring her mournful wings , And never is she satisfy'd Till under them she brings : 2 So thou dost spread thy Arms , O Lord , Poor Sinners to bring in , And bids the weary come to thee Who laden are with sin . 3 O then come in ye Sinners all Under Christ's wings with speed , He will receive you great and small , And nothing shall you need . 4 And O how safe are you his Saints ! Under his wings you lye ; Then fear no hurt from outfard Foes , Nor inward Enemy . 5 They who are wise will certainly In mind these things record , And so they will with ease espy The kindness of the Lord. HYMN 51. Mal. 3. 3. He shall sit as a Refiners fire . 1 THou like as a Refiner doth The Gold and Silver try , We had much dross until thou didst Our Souls , Lord , purifie . 2 Into the Furnace we were cast , Which oft is very hot ; 'T is not our Grace i'th'least to waste , But filth which we have got . 3 Afflictions like as fire doth The Gold rarely refine , Purge all our Souls , and we thereby More gloriously may shine : 4 But Dross will not the Fire bear , So some , Lord , cannot stand Before thee when thou dost rise up To scourge them with thy hand . 5 The fire makes the Gold more soft , So by Afflictions we More plyable , O Lord , are brought To yield and bend to thee . The Second Part. 1 Gold when 't is triy'd , 't is pure made By the Refiners art ; So by afflictions thou dost , Lord , Mor'e holy make each heart . 2 From hence we may the reason see Why God afflictions brings , And clearly also may discern What profit from them springs . 3 We fitted are hereby , O Lord , For our own Master's turn , Who golden Vessels will make us Before that he has done . 4 When you refin'd by tryals are , What cause have you to sing , And praise the Lord that ever he Did you in 's Furnace fling . HYMN 52. Exod. 19. 4. I bore you on Eagles wings . 1 THe Eagle is the King of Birds , Ah! who is like to thee Who is so strong ? or hath an Eye So quick , and far to see ? 2 Like to an Eagle thou dost mount , Or didst ascend on high , Not only up unto the Clouds , But far above the skie : 3 And as the Eagle thou dost bear Upon thy blessed Wings All thy poor Saints , and they hereby Forget all earthly things ; 4 They soar so high sometimes , O Lord , Born upon Wings of Love , That Earth to them seems a small thing , They dwell so high above : 5 And as the Eagle's way 's not known Who mounts up in the Air , Ev'n so thy love and wisdom both Most deep and hidden are . 6 O fly ye Saints your selves to hide Under Almighty Wings , And safe you 'll be whate're betide , When God sore judgments brings . 7 O see Christ's care , and do not fear , But sing his Praises forth ; His grace and love 's beyond compare , None like him here on Earth . HYMN 53. Heb. 2. 10. To make the Captain of our Salvation perfect through sufferings . 1 THou art our Captain-General , Thy Commission seal'd is ; Rouze up ye Soldiers great and small , No Captain like to this . 2 Thou hast the power given thee To raise a mighty Host , And thou beats up to bring them in Daily from every Coast. 3 'T is thou dost nominate who shall Have office under thee , And they Commissions have likewise Who rightly entred be . 4 Thou hast thy Soldiers names set down In thy own Muster-roll , Within the blessed Book of Life Is written every Soul : 5 And out of that sweet Book of thine They shall not blotted be , If they are such thy Father hath Lord Jesus given to thee . 6 Unto our Captain General A new Song let us sing ; For he that Captain is in Chief Is our God , and our King. The second Part. 1 Thou dost , Lord Christ , thy Soldiers lead , Before them didst thou go ; All Foes by thee are vanquished , Thou didst triumph also 2 Over them all most gloriously , And perfect now art made , Has Captive took Captivity , We ▪ ll never be afraid , 3 But stand unto our Arms always , No Quarter we will give ; If thou art with us all our days , Few Enemies shall live . 4 Let us be well disciplined , And very skilful be , And in right paths and foot-steps tread , And truly follow thee . 5 No Captain doth his Men advance To such high dignity ; For each shall have preheminence To sit on Thrones with thee . 6 O then let us lift up our head O happy Israel , Christ's Banner over you is spread , Your glory shall excell . The Third Part. 1 Thou giv'st the Word too of Command , What 't is that we must do ; But never bidst us still to stand , Nor backward for to go . 2 We never must , Lord , wheel about , Nor be as once we were ; But forward march with courage stout , Without all dread or fear . 3 Let 's take Example , Lord of thee , Resist ev'n unto Blood Before yield to iniquitiy , Which has us oft withstood . 4 'T is thou hast power to cashier All such thou dost not like , If any false hearted appear , Their names out thou wilt strike . 5 No Warriers like to thee in fight , Thy power and thy skill Are both of them ev'n infinite , Who then engage thee will ? 6 If any should , woe to them all I once thou draws thy Sword , And in thy wrath on them dost fall , They die shall then , O Lord. The Fourth Part. 1 Come in , come in , and list your selves , You shall have present pay , Your Souls shall be with grace well stor'd , Your charges to desray . 2 'T is th'ready way to become great And rich , will you come in ? The Trumpets sound , and Drums do beat To war against your sin . 3 Will you be on our Captains side ? Ah! if you still stand out , His Sword e're long will you divide VVith them that turn about : 4 For if Deserters there be found , Better not to be born , His wrath to such will so abound , To pieces they 'll be torn . 5 Ye Saints your Leader follow close , And see that you do keep To the Company you have chose , And from them do not slip . 6 Lest you Deserters should be thought , Keep then your place be sure In that same Truth to which you 're brought , Lest wrath you do procure . HYMN 54. Rev. 22. 16. I am the bright & morning-star . 1 THe Morning Star it does appear , The day approaches now ; See how Christ shines ! how lovely , fair O cast your eyes , see how 2 His light does sparkle brighter still , The day will quickly break , And until then he guide us will I' th' way that we should take . 3 None is so glorious in our sight As the sweet Morning-Star ; Ah! thou out-shines it , art more bright Than all the Angels far . 4 The Morning-Star , that name is sweet , So is that name of thine ; O with thy glorious beams let 's meet , For they are all divine . 5 In Winter 't is the Morning-Star Is so delighted in ; How good 's thy Light , whilst we do find The Clouds and Night of Sin ! 6 The Morning Stars did all rejoyce When this Star did arise ; ● let us with the Churches sing His lasting praise likewise . HYMN 55. Rev. 16. 15. Behold I come as a Thief . 1 YE Saints about you look with speed , Christ's coming does draw near ; O watch with care , and take great heed , As a Thief he will appear : 2 Not like a Thief unrighteously To do Men any wrong , But unawares most suddenly , Though many think 't is long . 3 Like as a Thief comes in the night VVhen people are all still , And puts them all into a fright , So thy dread coming will 4 Surprize the Earth , and all who sleep , How will they quake with fear ! O Sinners then will cry and weep When thou , Lord , dost appear : 5 Then will they seek some place to hide Themselves from the great God ; But though they can't his wrath abide , Yet will they find no shroud 6 Nor cover which can shelter them From his most angry frown ; For vengeance shall their Souls consume , And quickly bring them down . 7 The coming of a Thief you may Prevent by taking care , But , Lord , thy coming to prevent No way at all is there . 8 But will he come , and quickly too ? Ye Saints rejoyce and sing , Your glory then will overflow Like to lasting Spring . HYMN 56. Hag. 2. 7. The desire of all Nations sha●● come . 1 THere is enough in Christ to fill All Nations of the Earth ; The Nations never will be still Until be shall come forth . 2 Some in all Nations long for peace , Therefore desire thee ; ●nd wars , O Lord shall never cease Until the Prince they see . 3 The Nations long for some great thing , Their desires are for good ; ●nd all true good from thee does spring , Though not well understood . 4 All Nations now desire thee not , Yet some do in each Land ; ●nd all the Earth for thee will thirst , And yield to thy command . 5 All those who see of thee a need , Know the necessity They have of help , their Souls do bleed Until thee they do see . 6 O then Lord Jesus come away , We know thou didst appear ●lready once , but do not stay , Again le ts see thee here . HYMN 57. Isa. 9. 6. Prince of Peace , &c. 1 IN thee , O Lord , true peace is found , Our peace O thou didst make , Which lasting is , and shall abound In thee , and for thy sake . 2 Thou hast the power of a Prince , Nay Peace thou canst command ; O ▪ re War thou hast preheminence , Canst stop it with thy hand . 3 If thou dost once but speak the word , Peace we shall have within ; By thy own Spirit thou canst , Lord , Destroy each cursed sin . 4 Thou to our Souls sweet peace dost give , Thy Church has peace from thee ; How happily do all such live Who filled with it be ! 5 The Nations , Lord , will ne ▪ re have peace Until thou dost appear ; Thou wilt make Wars , O Lord to cease Far off , and also near . 6 Bless'd days of peace will be e're long , We therefore , Lord , will sing , And quickly shall too a new Song Unto our glorious King. HYMN 58. Act. 10. 42. He that was ordained of God to be the Iudge of the quick and Dead . HE 's come , he 's come , the Throne is set , The Trumpets sound aloud , Behold the thousands at his feet , O see the mighty crowd . 2 Great is this day , great is the throng , Millions of millions stand ; And all that thought this day was long , They are on his Right-hand : 3 But O the millions , millions who Are on his Left-hand plac'd , Ah , see how they now tremble do ! How wan , and how pale-fac'd 4 They now appear ! Ah , now they see Their folly , but too late ! They now with grief tormented be To see their wosul state ! 5 The Trumpet sounds exceeding high , The Cherubs clap their wings ; O hear the Saints melodiously With all the Angels sing ! 6 But hark , the Books are called for ! Ah , Christ is on the Throne ! The wicked now how do they cry ! O hark how they do groan ! HYMN 59. The Second Part. Sing this as the 25th . Psalm . 1 THou , Lord , art the high Judge , Most righteous art also ; And all the world must judged be , And their rewards have too . 2 Impartially proceed Wilt thou in that great day , And every Man's Indictment read , And hear what they can say . 3 The honour of the Lord , The mighty God above , Thou seekst to raise , and now thou wilt All doubts of Men remove . 4 Now all the works of men , And thoughts of every heart Shall unto Judgment come , and then Shall all have their deserts : 5 The Books shall open be Of Law and Gospel too , And Conscience shall be call'd upon To charge , or clear also . 6 All deeds of darkness shall Be brought unto the light ; For nothing can be hid at all From the great Judge's sight . 7 O think upon this day , And for it now prepare ; For quickly Christ will come away , Who will no Sinners spare . The Third Part. 1 How dreadful is a righteous Judge To such who guilty be ! But none like thee , O holy One , Cloathed in Majesty . 2 Thy Countenance how will it shine Much brighter than the Sun ; All wicked ones will weep and pine , And see themselves undone : 3 Conscience will in that dreadful day The guilty Sinner fright , And all his deeds before him lay Done by him day or night . 4 None shall be suffer'd there to speak Or answer for his Friend , But every one must for himself His own state recommend : 5 The Witnesses shall be call'd in , And many will appear , And God himself he will be one , Who all things knows most clear . 6 Conscience also shall called be His witness in to give , Who next to God all things does see , And knows how Men do live . 7 Angels likewise both good and bad Their Evidence may bring , Who quick inspection always had Of Men in every thing . The Fourth Part. 1 No mercy then for guilty ones , The Judge will be severe ; Christ will not mind the Sinners groans , Who wicked have been here . 2 This is the only time of Grace , 'T is now Men must repent , When th●● day comes , there is no place , Although they may relent . 3 The Wicked shall the Sentence hear , Depart ye cursed all ; And being bound up hands and feet , In flaming fire must fall : 4 And ever there too shall they lye , The fire can not go out ; And their worm never more shall die , Which will be sad no doubt . 5 O then poor Sinners lay to heart Your folly , to Christ fly ; And leave thy sins , whoe're thou art , For that day draweth nigh . The Fifth Part. 1 O Sing ye Saints , you have a Friend Who for you will appear If you are faithful to the end Whilst you do now live here , 2 Christ , when he comes , will clear you all , And wipe all tears away ; And ye shall sing , and triumph shall In glorious array : 3 Ye shall the happy Sentence hear , O Come ye blessed Ones , The blessed of my Father dear , And take your glorious Crowns . 4 This being so , ye Saints break forth And say , O Come away , O blessed Judge of Heaven and Earth ! O haste , and do not stay . HYMN 60. Mat. 22. 11 , 12. And he said unto him , Friend , how camest thou hither , not having on a Wedding-garment ? 1 OF Garment ; there 's necessity , Since sin at first came in ; We needed none when Innocent , We naked were by sin : 2 So a righteousness we must have all , Sinners all naked be ; We lost our Cloaths by Adam's Fall , Must now be cloath'd by thee . 3 A Garment covereth our shame , Sin is a filthy thing ; Thou to hide it , Lord , hither came , Thy Robe's a covering . 4 Thy Righteousness is that Robe too Which hides all filth within ; Such shall no shame for ever know , Who have no stain of sin . 5 Thy Righteousness is spotless , pure , And thou dost it impute To us , O Lord , we have it sure , And well it doth us suit : For nothing but this Garment could Make us accepted be ; None justified ever shall Without it be by thee : 7 But every one that hath this on They justified are , And therefore let Believers sing Who this rich Robe do wear . The Second Part. 1 A Garment must exactly fit Such who do put it on ; Thy Righteousness alone is it That suits each gracious One. 2 In every case the Law has all It can desire to have , And Justice says she never shall More of Believers crave : 3 It suits so well in each degree , And Saints also do find It suits them so , nothing can be Exacter to their mind : 4 For it does with God's wisdom suit , And cloaths our souls and heart ; And hides all our desormities , Nay covers every part , 5 From head to foot , so that such seem To have no spot at all ; It gloriously does fit all them , Be they great ones or small . The Third Part. 1 A Wedding-garment is a sign Of joy and sweet delight , And so that righteousness of thine Is , Lord , in our own sight : 2 In it we do rejoyce always , 'T is this which makes us glad ; Such may rejoyce well all their days Who are so bravely clad . 3 A Wedding-Garment 't is also Richly Embroidered , No Princess e're was cloathed so That King did ever wed : 4 It shines bespangled with Gold , And such who have it on The King with joy does them behold , And loves to look upon . 5 How may we then continually In Jesus Christ rejoyce ! And sing to him melodiously With heart and chearful voice ! The Fourth Part. 1 All who did unto Weddings come Amongst the Jews of old , Must all have Wedding-Garments on The Bridegroom to behold : 2 So ev'ry Soul who cloath'd is not With Christ's bless'd righteousness , Shall be asham'd at the last day , And then be quite speechless . 3 This Garment serves for every use , And cannot get a stain ; We need not fear the least abuse , It saves from hurt and pain : 4 'T is Armour-proof unto the heart , Its worth is infinite , It saves us from each fiery Dart Of Satan's , day and night . 5 O then poor Sinners will you see This Garment to obtain ? 'T will cover your iniquity , And leave in you no stain ; 6 That in God's sight you shall appear Lovely to look upon ; Without it you undone all are , And perish shall each one : 7 But let the Saints rejoyce and sing , For their infirmities Are all past over by the King , Though many evils lies 8 Open to them , whilst inwardly They on their sins do pore , But shortly all their sins shall fly , And seen be never more . HYMN 61. Col. 3. 11. But Christ is all in all , &c. 1 AH what art thou , Lord Jesus , then ? VVhat can we speak or shall ? Thou art unto all godly Men Even their all in all . 2 Thou all in first Creation wast , All things were made by thee , And all things for thee too were made , VVhatever , Lord , they be . 3 And thou all things dost now uphold , Of all things dost dispose ; Thou wast before all things of old , And dost all things disclose . 4 Thou Heir also of all things art , All things are given thee ; And all things dost to such impart VVho call'd and chosen be . 5 The substance of all shadows too The Antitype , likewise Of all the Types we read of do , VVho would thee then not prize ? The Second Part. 1 IN our Redemption thou art all , Thou didst attonement make ; Thou purchass'd grace for great and small , All have it for thy sake . 2 In our Election thou art he , From whence to us it springs ; And also we were chose in thee , VVhich so much comfort brings . 3 In Satisfaction we do find Thou all in all art ; so 'T was in thy own Eternal Mind Grace on us to bestow . 4 According to thine own purpose VVe all too called be , Grace never had took hold on us Had it not been through thee . 5 In Justification thou art all , For 't is in thee alone VVe righteousness have since the Fall , Besides thine there is none . 6 In Sanctification thou likewise Art all in all , O Lord ; In thee alone this Blessing lies , And by thy Holy VVord 7 And Spirit we are all made clean , New habits from thee flow ; And all that ever wash'd have been , To thee they owe it do . The Third Part. 1 〈…〉 , our Acceptation is in thee , O thou beloved One ; No Soul shall e're accepted be , But through thy Blood alone : 2 And all in our Salvation then Thou art in every thing , Thou hast the Author of it been , And grace from thee does spring . 3 By thee we all are quickned , And rais'd to life again , VVho in our sins all once lay dead , But now in life remain . 4 And in Regeneration Ah! thou art all in all ; We are renewed by the Son , 'T is thou who dost install 5 Each Soul in that high dignity That waits on the new birth ; We were begotten , Lord , by thee , And by thee are brought forth . The Fourth Part. 1 In ev'ry Ordinance also In which we should be found O thou art all ; for we well know Grace in thee doth abound . 2 The Sacraments do hold thee forth , And witness bear to thee ; And we by one to see by Faith Thou nail'd was to the Tree ; 3 Thy Body broke , and Blood was shed ; In Baptism we do ●spy Thou in the Grave wast covered , But long thou didst uot lye : 4 But as the Body raised is That cover'd was all o're , So thou wast raised unto lise , And diest now no more . 5 In Prayer and Preaching thou art all , What do we preach save thee ? 'T is on thy Name we also call , And for thy sake have we 6 Whatever we do need or want , We by thy Spirit cry , And through thy Incense ev'ry Saint Receives a full supply . 7 What is there more ? What can we do , But in the great'st amaze To stand and think , and evermore Sing forth thy worthy praise . HYMN 62. Christ all from the Father , to the Father , with the Father . Sing this as the 100dth . Psalm . 1 LOrd , from the Father thou art all And to the Father art the same , And with the Father ; when we call We have all things , and in thy Name 2 All from the Father thou didst take , Which to us thou art pleas'd to give ; Thou cam'st our Souls alive to make , We from thy self that life receive . 3 Thou to the Father the way art , The truth and life are all in thee ; Unless thou dost thy help impart , The blessed Father we can't see . 4 All with the Father art besure , Thou hast always thy Father's Ear ; Thou Favour with him dost procure , When we to him thro' thee draw near . The Sixth Part. 1 Now let all People on the Earth Sing to the Lord with chearful voice , Whose love was such to bring thee forth , But chiefly let thy Saints rejoyce . 2 The Lord to us is good indeed , 'T is he new Creatures did us make ; VVe are his flock , he doth us feed , And for his sheep he doth us take . 3 O enter now his House with praise , Approach with joy his Courts likewise , Praise , laud and bless his Name always , For this is comely in his Eyes . 4 For why the Lord our God is good , His Covenant it standeth sure , 'T is ratify'd by Christ's own Blood , And shall from age to age endure . HYMN 63. The Seventh Part. Who make Christ their all . Sing this as the 25th . Psalm . 1 LEt us make Christ our all , Let 's see we him do love ; To us let all things seem but small , Let 's value him above 2 House or Land , Husband , VVife , Or Children who are dear ; Nay him esteem far above Life , And unto him adhere ▪ 3 Deny all for his sake , Exalt him evermore , Then shall we him our all so make VVe never shall be poor . 4 Let 's live to him always By whom we all live do , VVithout him let not one soul rest As pi-as'd with things below : 5 To him let 's give all praise , His glory not divide , For God did him to glory raise , To bring down all our pride . 6 On Ordinances do not rest VVithout you him enjoy ; Let him by us be so consest , Let what will us annoy ; 7 Yet hold him fast be sure , Let all go for his sake , And him let 's love for evermore , O thus your all him make ! HYMN 64. The Eighth Part. We must make Christ our all . 1 WE must make Christ our all , 'Cause God o're all is he ; And God doth him so high extoll , All to him bend their Knee . 2 'T is he who suffered All things too for our sake , And all our Foes has conquered , Your all him therefore make . 3 He all our works hath wrought VVithout and too within ; VVithout his strength we can do nought Gainst Devil , VVorld , nor Sin. 4 Nothing 's of any worth VVhen to him 't is compar'd ; To make him all God brought him forth , A Body him prepar'd 5 To do all things for us , If him therefore we have , VVhat is there more that is precious That we of God can crave . HYMN 65. The Ninth Part. 1 CHrist is the VVord , in whom is life , 'T is he shall have the glory ; Life to the Dead , the truth of Types , The truth of ancient story . 2 Christ is a Prophet , Priest and King , A Prophet that 's all Light , A Priest that stands 'twixt God and Man , A King full of delight . 3 Christ's Manhood is a Temple where The Holy God does rest ; Our Christ he is our Sacrifice , Our Christ he is a Priest : 4 Our Christ he is the Lord of Lords , Christ is the King of Kings ; Christ is the Sun of Righteousness With healing in his wings : 5 Our Christ he is the Tree of Life , In Paradise he grows , Whose Fruits do feed , whose Leaves do heal , Ah! Christ is Sharons Rose : 6 Christ is our Meat , Christ is our Drink , Our Physick , and our Health : Our Peace , our Strength , our Joy , our Crown , Our Glory , and our Wealth . 7 Christ is our Father , and our Friend , Our Brother , and our Love ; Our Head , our Hope , our Surety , Our Advocate above . HYMN 66. The Tenth Part. 1 CHrist is the Shepherd of his Sheep , Christ is our Mediator ; Christ is the Root , Christ is the Branch , Christ is our Testator . 2 Christ is the holy Lamb of God , Christ is our Physician ; Christ is the Way , Christ is the Door , The Life of ev'ry Christian. 3 Christ is God's great Embassador , Christ is the only Heir ; Christ is the bright and Morning-Star , Christ is beyond compare . 4 Christ is the Foundation sure , Christ is the Corner Stone ; Christ is the Witness and the Truth , Christ is the holy One. 5 Christ is a bundle of sweet Myrrh , Christ is the Apple-Tree ; The Lilly of the Valley too , Christ he is all to me 6 Th' Captain of our Salvation , And Christ is the true Vine ; And Christ is our Counsellor , In Christ all glories shine . 7 Christ is our Heav'n of Heav'ns , Our Christ what shall we call ? Christ is the first , Christ is the last , Thus Christ is all in all . The End of the Second Part. PART III. Containing Sacred Hymns of Praise ON THE Glorious Excellencies of the Holy Ghost , Or Third Person of the blessed Trinity . HYMN 67. Joh. 14. 16. But I will pray the Father , and he shall give you another Comforter . 1 LOrd we thy People here on Earth Do meet with great sorrow ; Tho' each Soul knows what now he hath , Yet knows not what to morrow 2 May him befall ; Afflictions are Oft great , and may encrease ; Both from without and from within We meet with little peace . 3 A Comforter , O Lord , we want , O send us one we pray For to sustain each drooping Saint ! O send him strait away ! 4 Thou told'st us , Lord , thou wouldst send one To live with us for ever , And thou didst , Lord , ascend thy Throne His presence to procure . 5 The Holy Ghost , O it is he ! Our comfort in him lyes ! There 's none else , none can have we Besides to cease our cryes . 6 We know , O Lord , he able is To speak unto our heart ; For troubles he , whate're they be , Can joy to us impart : 7 And willing he is always too His helping-hand to lend ; He loves us dear , and will appear , We han't a sweeter Friend . The Second Part. 1 Thy Spirit , Lord , is in thy stead Sweet comfort to afford , And of him we do stand in need I'th'absence of our Lord. 2 He visits us , and oft does grieve To see our Souls so sad , And in our troubles doth relieve Us , though our case be bad . 3 He searches and does try our hearts To find our sorrows out , And strives all causes to remove , And so joy work about . 4 According as he finds our state , So unto us doth speak ; He does reprove as he sees cause , Which makes our hearts to ake ; 5 But presently he smiles again When we do see our sin , And puts a period to our pain , And brings much comfort in . 6 O he is God , and can't mistake The state of any one , And never will our Souls forsake , Nor leave us all alone ; 7 But if he doth withdraw at all , It is our Souls to try ; Where e're we be when we do call , Ah , he is always nigh ! The Third Part. 1 If thy Spirit , Lord , doth speak peace , We peace besure have ; He can make all our sorrows cease , And in all troubles save . 2 All Comforters besides him be Unable to relieve , Instead of comfort Job did see They did of joy bereave . 3 The best of them we have below Can speak but to the Ear , But , Lord , thy Spirit we all know Can make our hearts to hear . 4 O then let us not grieve him , Lord , He is our blessed Fsiend ; If he to us don't help afford , Our Souls will die i' th' end ; 5 But if we are truly sincere , He will us never leave , But in our straits he will appear , And to us close will cleave . 6 O then let us break forth and sing , We shall have peace at home ; Our sighs shall go , for we do know The Comforter is come . HYMN 68. Joh. 3. 8. The Wind bloweth where it listeth , &c. 1 THe Wind , Lord , is invisible , Its way we can't find out ; No Mortal can thy Spirit see , Though he does search about . His motions they most hidden are , Mysterious in their kind , That thou dost them oft-times compare To motions of the Wind. 3 The Wind at thy command doth blow ; Lord 't is as thou dost please , Thy Spirit moves on us below To wound , or to give ease : 4 According to thy Sovereign Grace It operates on Men ; Sometimes he doth sharply rebuke , Then cherishes agen . 5 Like as the North-wind , so does he The Worms and Weeds destroy ; Those filthy Vermin which we see , Our Souls so much annoy ▪ 6 He tryals and afflictions lays On us , and does reprove ; And then sweet Southern-gales displays , Our sorrows to remove . The second Part. 1 He like the Wind doth Clouds expell , And makes a clearer Air ; Our ignorance he doth repeal , And makes our Sun shine clear . 2 He , like the Wind , does search and try , And pierces ev'ry part , By which he does discern and spy The secrets of each heart . 3 He dryes up all our ways so foul , And makes our paths more clean ; He makes a holy gracious Soul , Which had most filthy been . 4 His influence and bless'd effects We oftentimes do feel ; He makes the tender Willows bend , And mighty Cedars reel : 5 He makes the glory of Man to fade Like Flowers of the Field , And throws down houses such have made Who on the sands do build . 6 He blows oft-times till Rain does fall , Or Tears do pour amain ; And afterwards we see withall He clears our sky again . The Third Part. 1 Men with much care and observance Do mind how the Winds blow ; So we th' Spirits influence Likewise should strive to know . 2 Our Souls becalm'd sometimes we see For want of a fresh gale , Without thy Spirit move can't we , Thy Wind must fill our sayl . 3 Sometimes thy Spirit blows so slow As if it quite were still , Yet at such times his work doth do With strange and wondrous skill : 4 From all which things it doth appear Th' Spirits Operations Are sometimes less , and sometimes more , He differs in his motions . 5 Let 's cry to God who holds the Winds In his Almighty Fist , Who makes it blow this way or that , As he himself doth list ; 6 That he would send a fresher gale Upon his Garden so , That our sweet Fruit may never fail , But Spices forth may flow . HYMN 69. 1 Thess. 5. 22. Quench not the Spirit . 1 O Lord 't is sharp , 't is very cold , A Fire let us have ; We seem benumm'd both young and old , Thy Spirit we do crave , 2 'T is that will warm and quicken us Who are so flat and dead ; Shall we lye starving and chill'd thus , As if all joys were fled ? 3 There is in us so little heat , Our Spirits are so faint , O blow thy fire we intreat , That spark in ev'y Saint : 4 It does give light , and also warmth , Yea 't will revive us so , That we shall mount and high ascend Above all things below . 5 Let it consume and seize upon That Chaff which is within ; O let it burn in every one , And quite consume our sin ! 6 Ye Saints take heed ye quench it not , But let it vehement burn , And kindle so , that every sin It may to Ashes turn . 7 Without this fire we can't work , Nor any business do , Life , motion , and activity , Always from him does flow . HYMN 70. 1 Joh. 2. 20. But ye have an Unction from the holy One. 1 OUr wounds do stink , and are corrupt , Hard swellings we do see ; We want a little Oyntment , Lord , Let us more humble be : 2 Thy Spirit will allay our pride , And bring us to thy feet ; And when that we are softened , Thy Image on us set . 3 This Oyl will heal and mollifie , O pour it quickly in , That we may live and never die , Lord , by our cursed sin ! 4 This Oyl of thine , O it is good All Poyson to expell ! It by the vertue of thy Blood Does heal thy Israel . 5 Though worst of Venom in us lye , And has corrupt each part ; Yet if thou dost this Oyl apply , 'T will heal our very heart : 6 And if our face anoynted be , 'T will make it glorious shine , 'T will strengthen us , and make us fat , Such is this Oyl of thine . 7 Thy Oyl will not incorporate With any liquid things ; An Underlin it won't be made , But to the top it springs . 8 O then afford us Oyl we pray To chear and make us glad , And we thy praise will sing always , And never more be sad . HYMN 66. Eph. 1. 13. After ye believed , ye were sealed with that spirit of promise which is the earnest of our inheritance , &c. 1 A Great Estate is purchased , We would Possession have Of that blessed Inheritance , An Earnest therefore crave : 2 Was it not purchased , O Lord , For us by our dear Friend ? O then a Pledge do thou afford , An Evidence to end 3 The Controversie that doth rise Continually within , If we 'll believe our Enemies , Our Title 's lost by sin : 4 But we a promise of it have From thee who can'st not lie , And therefore now we humby crave An Earnest speedily . 5 Like as an Earnest doth confirm , And give an assurance Of some great purchase , even so We all may see from hence 6 God's Spirit is unto our Souls An Earnest of all good , Which Jesus Christ did buy for us With his most precious Blood. 7 And as an Earnest when 't is given Doth make the Bargain sure , So certain shall he have Heaven This Earnest doth procure . The second Part. 1 He that God's Spirit doth obtain Shall grace and glory have ; For he an Earnest of it hath From one that can't deceive . 2 O then come down , O blessed Dove , Abide thou in our breast , To be an Earnest of God's love , And quietly we 'll rest ; 3 But cease will not , but always cry With confidence of Soul , Thou art our God , O strengthen us , That none may us controul . 4 To God the Father , and the Son , And Holy Ghost therefore , Be blessing , honour , and renown , Now and for evermore . HYMN 72. Eph. 1. 30. And grieve not the holy Spirit of God , whereby ye are sealed to the day of redemption . 1 O Lord , now we perceive most clear Thy love is great indeed ; Ah we shall the Inheritance have Which thou to buy didst bleed . 2 Thou wouldst not , Lord , bought it so dear Had not thy purpose been To make it sure unto our Souls In spite of World , or Sin ; 3 And as for us thou didst it buy , And we the Earnest have , So now we also do espy A Seal to us does cleave . 4 We sealed are , O that 's a thing Which highly's valued , And great assurance doth it bring Of what is purchased . 5 It also doth impression make Upon the wax always ; So we thy Image have hereby , And shall have all our days : 6 But as the wax must melted be Before it can receive Th' impression of the Seal , so we Are softned who believe : 7 And this doth thy bless'd Spirit do , That holy Fire divine His influences this does show , Thus doth his glories shine . The second Part. 1 And as a Seal some strive to change , Or it do counterfeit ; So Satan , who about doth range , Does strive our Souls to cheat . 2 A Seal is used to secure Things secret and close , so Thy Saints preserved are hereby From Men and Devils too . 3 Now see ye who Professors are That you have melted been , As soften'd like the wax ; have you Been broken for your sin ? 4 Hath any promise been set home With power on your heart ? Did ever so God's Spirit come His Image to impart ? 5 O what Impression do you find ? Is holiness in you ? Do you now in the Lord delight More than in things below ? 6 Take care you who are sealed Ones Ye don't the Spirit grieve ; Don't make him sigh with bitter groans , Since such a Seal you have . 7 O prize him , and unto him live ! He is your dearest Friend ; Due glory see to him you give Always unto the end . HYMN 73. Eph. 4. 30. And grieve not the holy Spirit of God , &c. 1 THe holy Spirit grieve do not , Which God to you doth give , From whom ye have all that rich grace By which to God we live . 2 It is the Spirit that renews The Souls of every one That are brought home to Jesus Christ , Whose darkness now is gone . 3 All light and comfort doth proceed From his sweet influence ; 'T is dangerous then him to grieve , You may perceive from hence . 4 By him you live , by him you walk , Without his help can't we Do any good ; O therefore now Let him not grieved be . 5 But bless the Lord he 's not withdrawn , O sing his praises forth , And live to him as long as you Do live upon the Earth . HYMN 74. Rom. 8. 16. The Spirit it self beareth Witness with our Spirit . 1 O Lord we have a blessed grant Of an Inheritance , And so hath every holy Saint ; And thy grace to advance , 2 Thou dost to us an Earnest give Of it to make it sure , And Sealed 't is when we believe Unto us too for ever : 3 But that we might by no means doubt To make it firmer yet , A Witness , Lord , thou hast found out , Which thou saw'st requisite . 4 Sure 't is some great and glorious thing That purchas'd was so dear ; And 't will eternal comfort bring To have a title clear . 5 O let thy Spirit , Lord , come in , We ▪ ll hear what he can say , Before we dare once , Lord , attempt A Claim unto it lay . 6 But since one Witness may not do , And two required are , Let Conscience with thy Spirit now His witness also bear . The Second Part. 1 Thy Spirit must , Lord , testifie That we are born again ; Is all sin dead ? Let Conscience speak To put us out of pain . 2 Two Witnesses , nay such as these We 'll prize , for they are true ; Ah! they will free us from all fear , VVhatever does insue . 3 If they together do agree , The Controversie's gone ; If we new Creatures truly be , VVe safe are ev'ry one . 4 They 'll make us to lift up our head VVith joy triumphantly ; All sorrow will be vanquished , O then let 's search and try 5 By thy own Law ; for ' t is thy Word The matter must decide ; Thy Spirit from thy Word , O Lord , VVe never must divide . 6 O happy Soul , art thou sincere , Upright in life and heart ? Do both these joyntly witness bear , That thus also thou art ? 7 Then sing the praise of God above , VVho clears to thee this thing ; O with the Spirit fall in love , And praise our glorious King. HYMN 75. Joh. 7. 30. He that believeth , out of his Belly shall flow Rivers of living water . 1 VVE of a River now will sing , A Stream that sweetly runs ; And praise the high and glorious King , That he the Channel turns 2 This way , to us in these dry Isles , I' th' solitary place , Sweet streams of water doe rise up , God doth pour sorth his grace . 3 This makes our Wilderness rejoyce , It Sion doth make glad ; And Saints to sing with chearful voice , That mourn'd , and were so sad . 4 This River sweetly soaks the Earth VVhere-e're its streams do run , And plenteously he will pour forth His waters e're he 's done . 5 This River , O 't is very deep , The bottom none can know ; Fresh always doth its waters keep , And yet they over-flow . 6 Its Banks they are God's holy VVord , That is his lasting bounds ; Oh! where God doth his Name record , There are these waters sound . 7 Over these Banks it will not go , Nor ever break them down ; VVhoe're they be who make a breach , They shall be overthrown . The Second Part. This River when it swiftly runs With an impetuous stream , It drives the Soul to Jesus Christ , O there 's no stopping them : 2 Trees that are planted by its side How sweetly do they grow ? Like Willows by the Water-course And Drought such never know 3 This River brings things from afar . The best Navigation Is in this River to set out , 'T will bring us to Salvation . 4 That Soul which doth imploy himself , And work herein each day , He shall be rich eternally , And a bless'd Scepter sway . 5 The Waters of this River are Excellent good to drink ; If thou dost taste , thou wilt no more Upon your sorrows think . 6 No Wines so rare , ne're cou'd compare With these Waters besure ; And such who do drink of them too , Ah! he shall live for ever . 7 Sing to the River , River of God , Let Sion much rejoyce ; O sing ye Saints with one accord To Christ with chearful voice . HYMN 76. Ezek. 36. 25. I will sprinkle clean water upon you . Joh. 7. 30. Out of his belly shall flow living water , &c. 1 THis River flows from God above , It from his Throne proceeds , And sweetly too this way doth move , It many millions feeds . 2 These Waters purge from filthiness , Come wash and be you clean ; It makes the barren Soul flourish , And spread his Branches green . 3 It 's cooling to a sweating Soul That Satan hunts about ; 'T will quench the fire of lusts within , It does allay our drought . 4 It makes the Seed of Grace to grow , It mollifies our Earth ; All such its influences know Who witness the new birth . 5 It heals the wounded Soul likewise , There 's no disease within But by these Waters cur'd have been , O drink , and drink agen ! 6 O come unto these Waters ye Who very thirsty are ! To all that come they are most free , O drink , and do not spare ! The Second Part. 1 Do not be foolish and mistake , To go to the wrong Well ; These Waters 't is that you must take , Which far , alas , excell 2 All Waters you can go unto ; Ah! would you healed be ? To Christ by his own Spirit come , And sickness soon will flee . 3 Ye Fools , what is 't that you do drink ? 'T is puddle-water base , It stinks , 't is filthy , God it loaths , O taste of his sweet grace , 4 And sinful joys will hateful be , And you will spue them up ; Come taste a little Water : See! Come try ! Take one small sup , 5 And you will say God's love , O 't is Most pleasant to your taste ! But the chief sweetness is reserv'd For us to drink at last . 6 O praise the glorious God above These Waters overflow ! Sing praise to Jesus Christ our Lord , And praise the Spirit too . HYMN 77. Luk. 12. 12. The holy Spirit shall teach you , &c. 1 VVE many things are yet to learn , Lord , we instructions need ; We fain would all thy Truths discern , And from all doubts be freed . 2 Some things be dark , and hidden are That we can't understand , And therefore , Lord , to make them clear By a most skilful hand 3 Thy Spirit hast ordain'd to be A Teacher unto us , All praise and glory unto thee For dealing with us thus . 4 He has all knowledge of thy Laws , And opens ev'ry thing , And can discover ev'ry flaw That up may seem to spring 5 VVithin our minds about the way VVherein we ought to go ; Out of a Book he teaches us The meaning he does show . 6 He did himself this Book compile , 'T was he who gave it out , And therefore can it open well , And Answer ev'ry doubt 7 Unto the ignorant and blind , If they his counsel take , God's Kingdom they at last shall find , And them he 'll perfect make . The Second Part. 1 He doth not teach to go astray From thy own written VVord , That 's not thy Spirit , nor the way , VVhich doth not just accord 2 In every thing we sure are VVith thy New Testament , Lord , all such Spirits we 'll not hear , By thee they were not sent ; 3 Thy VVord it is a sure Rule , O let thy Spirit come And witness too 't most graciously , And ev'ry Nail drive home . 4 Let all Convictions close abide Of sin and duty too , And let us find each promise firm VVhich unto us doth flow : 5 And we thy Praises will sing forth , And never go astray , VVhen in our Souls thy Spirit doth Tell us this is the way . HYMN 78. Mat. 3. 16. And he saw the Spirit descending like a Dove , and lighted upon him . 1 DOwn from above the blessed Dove Is come ; Ah! shall he rest , Thou Holy and Eternal One , VVith me , O in my Breast ! 2 There let thy Spirit dwell , O Lord , VVho has a Dove-like Eye , Most quick to see ; before his sight All things do naked lye . 3 O he is innocent indeed , Most harmless , and most meek ; VVhoever would from wrath be freed , His nature they must seek . 4 All such who are gentle and kind , Most humble in their heart , This Dove infus'd it in their mind , He did that grace impart . 5 Ah! he is swift as any Dove , And quickly can be here ; Though he descended from above , Yet is he ev'ry where . The second Part. 1 From sight of thy All-seeing Spirit O whither can we go ? His Eyes do search all places out , He walketh to and fro 2 Through the Earth , where can we hide ? O whither can we fly , Lord , from thy presence ? 'cause thou art Far off , and also nigh . 3 Shall we to Heaven mount alost ? Lo , thou art present there ! Or if we should go down to Hell , Ev'n there thou dost appear ! 4 Yea , should we take us Morning wings , And dwell beyond the Sea , There would thy right-hand have fast hold , And with us quickly be : 5 Nay , if we say the darkness shall Yet shroud us from thy sight , Alas ! the thickest darkness is To thee like to the light : Yea , darkness hideth not from thee , But night doth shine as day ; To thee the darkness and the night Are both alike alway . The Third Part. 1 Thy Spirit 's swift , he 's swift in flight , From him there 's none can fly ; VVe ever be , Lord in thy sight , Thou canst us soon supply 2 VVith all good things which we do need , And could we get thy VVings , VVe should mount up , from fear be freed , And hate earth's empty things . 3 Behold he 's come , an Olive-leaf VVithin his mouth we see ; God's wrath is o're , it is asswag'd , O therefore joyful be . 4 Let 's see thy face , and hear thy voice , And taste thy sweetest love ! O Souls ascend ! but O for Wings , The VVings of Noah's Dove ! 5 Then should we fly away from hence , Leaving this world and sin , And soon wouldst thou , Lord , reach thy hand , And kindly take us in . HYMN 79. Joh. 16. 13. He will guide you into all truth . 1 WE Strangers are , Lord in the world , Ah! 't is a wilderness , And many crooked ways there are , VVe therefore do confess 2 VVe want a Guide who skilful is , Thy Spirit , Lord , is come , No Guide like him be sure there is , O let him guide us home . 3 Thy Spirit points unto thy VVord , And shews where dangers lye ; ●et's yield our selves with one accord To him continually ; 4 And we shall all be rid of cares , And never lose our way ; ●e true Directions always gives , VVe may not go astray . 5 O well it is for us , O Lord , VVho naturally are blind , That we have such a Guide as this To stay our doubtful mind . 6 Then sing to him with heart and voice , No counsel like to his ; He will not leave us till he hath Brought us to lasting bliss . The End of the Third Part. PART IV. Containing SACRED HYMNS Illustrating the glorious Excellencies of God's holy WORD , and blessed Gospel . HYMN 80. Psal. 119. 105. Thy Word is a lamp unto my feet , and a light to my paths . 1 LIght is a pleasant thing to see , Thy Word true Light doth give , Nothing can , Lord , so pleasant be , 'T is that by which we live , 2 By which we walk , by which we work , And all things else we do ; All they who are without this light , Don't know whither they go . 3 Thy Word discovery , Lord , doth make , It manifesteth things ; From thence we do our judgment take , It Knowledge to us brings : 4 What once we were we know hereby How sad was then our state ; Sin 's filthy nature through it we ' spy , And it do come to hate . 5 The way of our Salvation too It doth discover clear , And how thou wilt be worshipped Whilst we do all live here . The Second Part. 1 Who the true Church is we may see , If thy good Word we heed ; And by it we the false Church know , Which filthy is indeed . 2 All things that needful are , O Lord , Unto eternal life , Is plain discovered by thy Word , Which ends all doubts and strife 3 That is , hath been a long time Amongst us here on Earth , About the Church , and Truth of God , But this all silenc'd hath . 4 Light hath a clearing quality , And by its heat things grow ; And by it too all Fogs do fly , Such influences flow 5 As doth revive and sweetly chear The Soul that drooping lies , They by thy Word , Lord , quickned are , And all their sorrows flies . 6 Light hath a shining quality , Thy Gospel shines so bright , That nothing can more glorious be In all thy Children's sight . HYMN 81. Psal. 19. 10. More are they to be desired than Gold , yea , than much fine Gold. 1 HOw precious is that Word of thine , Can Gold with it compare , When 't is all sacred , all divine ? No , there is nothing here 2 Like unto it , 't is of such worth , A little quantity Of it exceeds all things on Earth , Such glories in it lye . 3 Tho' Gold doth deck the outward Man , This doth the Soul adorn ; Thy Gospel is an Ornament , Nay , 't is thy Peoples Crown . 4 Gold doth make Vessels which are rare , Thy Word and Spirit do Make golden Saints beyond compare , And golden Churches too : 5 Yea , Candlesticks of beaten Gold Are formed out of it , Which glorious are , Lord , to behold , But will be rarer yet . The Second Part. 1 And as Gold is durable , so It will the tryal bear ; Thy Word is try'd , and will abide Whilst Heaven and Earth appear . 2 But O what pains do Mortals use To get a little Gold ! Which when 't is got , it flyes away , And it they cannot hold . 3 O then forbear and labour now For Gold that will abide , To lasting glory 't will bring you , And fill your Souls beside : 4 Which Gold could never do , nor shall , That cannot satisfie The Soul of Man , the thing 's too small , It can't its wants supply . 5 True peace and satisfaction is Only in God above ; His Word receive , and ●oon you will Be filled with his love . HYMN 82. 1 Pet. 2. 2. As new born Babes desiring the sincere Milk of the Word , that ye may grow thereby . 1 ARt thou a Babe , tho' newly born ? What is thy Soul's desire ? Dost hunger for Milk of God's Word , And raise thy cry yet higher ? 2 As pretty Babes who want the Breast , How do they cry amain ! Ah! can thy Soul find no small rest Till thou dost Milk obtain : 3 Then know it is a sure sign Thou hast a heavenly heart , And God to feed that Soul of thine Will his sweet Word impart 4 To thee , that thou mayst grow thereby , O it is very good ; Milk nourishes and feeds the Child Better than other Food . 5 Stong Meat thou canst not yet digest , Milk's a Restorative ; God's Word restores decayed Souls , Nay , makes the dead alive . 6 Milk was a blessing choice of old , And with it Canaan flow'd ; Hast thou God's Word ? What Blessing then Better can be bestow'd 7 On thee , poor Soul , O prize it much , And on it always feed , T will strengthen thee , and make thee fat , And nothing shalt thou need . The Second Part. 1 Ye who are Lovers of sweet Milk , Will , will you now make haste ? O come and buy ! this doth excell ! We pray you Friends to taste . 2 If you were once born from above , Though but young Babes you were , You with this Milk would fall in love , And say it tasteth rare . 3 But whilest your evil nature is Corrupted thus with sin , And glutted are continually With filthy trash within , 4 You cannot relish this sweet Food , Your Mouths are out of taste , And therefore you don't find it good , But want it will at last : 5 But you who are God's little ones , What cause have you to sing , That you have plenty still of Milk , And every other thing . 6 O live to God , and sing again His blessed Praises forth , Who feeds , and doth replenish you , And strengthens all your Faith. HYMN 83. Heb. 5. 14. Strong meat belongs to those that are of age , &c. 1 SOme of God's Children are grown up To such maturity , That they on Meat that 's strong can sup , In which great vertues lye . 2 Young-men and Fathers some there be Whose senses have been long In exercise , and therefore they Are stronger than the young 3 And little Babes , whose Stomach 's weak , And therefore cannot bear Nor take in dark mysterious things , Which elder Saints does chear . 4 It argues such diseased be Who unto years are grown , If such Meat with them don't agree , By which Christ is made known 5 More clearly to the Ear and Eye Than other Doctrins can , And therefore we say presently He 's a diseased Man. 6 Some base disease on him has siez'd , He 's under some decay , His stomach rises at God's Word , And puts it quite away . The Second Part. 1 But like as Meat that 's strong doth yield The better nourishmant , So such who can strong things take in , Are not so impotent , 2 Nor ne're so weak as others be , But harder work can do , And unto them continually Does sweeter comforts flow . 3 Small things do them not soon offend , But strengthned be to bear Such things that others startle at , And can't abide to hear . 4 O then ye Saints do you see to 't , Your weakness don't betray , Who have been long in Jesus's School , Yet stumbling-blocks do lay 5 In your own paths , and others too , And so expose God's Name To great reproach , but on your selves Do bring the greatest shame : 6 But let the strong bear with the weak In things indisserent , And let the weak more wisdom seek , Than from the strong to rent , 7 It is a blessed truth of God For which the strong contend , Tho' you being weak do yet not see 't , But may though in the end . HYMN 84. Psal. 110. 133. How sweet are thy words to my taste ! yea , sweeter than Honey unto my mouth . 1 HOw sweet is Honey , and the Comb In which Honey is found ! But , Lord , thy Word it doth excell , Its sweetness does abound 2 Beyond all things , though ne're so sweet , There 's nothing can it show , Nor set it forth unto its worth Of things which are below : 3 Nothing with it can once compare , O do but taste and try ; For none but such can ever tell What good in it doth lye . 4 If you to Honey add such things Which very bitter are , The bitterness it doth take off , Nay sweet it doth appear 5 Unto the taste ; so if you do With great afflictons meet , If God a Promise gives to you , The tryal will be sweet . 6 But though Honey so sweet is found , Yet some do it not love ; So none do find God's Word most sweet , But those born from above . The Second Part. 1 For the full stomach oft doth loath The Honey-Comb so sweet ; So carnal Souls account God's Word As poor and sorry Meat . 2 Honey is of a purging kind , God's Word it purges so , It doth make clean both Heart and Mind , The Life and Lip also . 3 O then be like the pretty Bee Which doth industriously From ev'ry Flower she can see Her self store with Honey . 4 And now ye Saints who sweetness find In God's most blessed Word , Sing forth his Praise with joyful Mind Joyntly with one accord . HYMN 85. Eph. 6. 17. And the Sword of the Spirit , which is the Word of God , &c. 1 O Lord , we hear War is proclaim'd , And we engaged are To fight with thee , and in these VVars , To take our proper share . 2 The Enemy is cruel strong , And will no quarter give ; And threatens us both old and young , VVe shan't much longer live : 3 Thou didst o'recome him formerly , He rallies up again His scatter'd force , and we espy VVe fight must or be slain . 4 O let us have thy mighty Sword ! O there is none like it ! If in our hearts we have thy VVord , VVe 'll bring them to our feet . 5 A Sword all Souldiers must have on , So ev'ry Saint must have Thy VVord to fight with , or else they VVill soon their Souls inslave . 6 A Sword doth not only defend The Souldier in the Field , But by it he makes Foes to bend , And unto him to yield : 7 So doth thy Word , O holy Lord , Save us , and yet annoys , All cruel Foes , it brings them down , Nay them it quite destroys . The Second Part. 1 It a two edged Sword is too , It wounds always with one , And with the other it does heal Likewise e're it has done ; 2 By its sharp threats it wounds the Soul , But turn it then again , It 's Promises does make us whole , And eases every pain : 3 It will cut off an hand or foot , Dismember the old Man ; If we do not destroy his Life , We live , Lord , never can . 4 Wounds of a Sword do mortal prove If once it pierce the heart ; So let thy Word , Lord , hit our sin , A mortal wound impart . 5 A Sword doth often fright a Foe , So that he cowardly Beholding it , away doth go , Nay , swift perhaps does fly ; 6 Even so that Soul who hath thy Word Drawn always in his Hand , Doth make his Enemies to run , A Battel will not stand . The Third Part. 1 Thy VVord is a victorious thing , A VVeapon which oft does Such execution by thy strength , Great Armies it o'rethrows . 2 It must be us'd with greatest skill , And by a pow'rful hand ; 'T is by thy Spirit we do kill All Foes who us withstand . 3 No Hand but that this Sword can wield , The Spirit gives the blow , VVe by them both do win the Field , And Enemies o'rethrow . 4 The Spirit doth thy VVord explain , 'T was forg'd and given forth Even by himself , and therefore he The chiefest glory hath . 5 The efficacy of thy VVord , Does in thy Spirit lye , It an impression ne're will make , If he don't it apply . 6 All praise do ye give unto God VVho do its power feel ; Ah! 't is a Sword that doth excell The richest made with Steel . The Fourth Part. 1 Ye Saints hold fast besure your Sword , And rather die o' th' spot Than to be cheated of God's VVord ; For should it be your lot 2 It for to lose , you naked are And will become a prey Unto the bloody Church of Rome The very self same day : 3 And see you have skill it to use VVhen you with Foes do meet , Or else you never will prevail To bring them to your feet : 4 And always bless the holy God VVho doth to us afford The blessed Scriptures of Truth , Prize it with one accord . HYMN 86. 2 Cor. 3. 18. But we all with open face beholding as in a glass , &c. 1 HOw prone are people generally To look into a Glass , But will not look into God's VVord To see their woful case . 2 There may they see how soul they be , How loathsom in God's Eyes , VVhilst in their sins they do remain , Like Swine in filthy Sties . 3 A Glass it is a medium fit Persons to represent , So in thy VVord we may behold Our God Omnipotent ; 4 Therein his rare Perfections shine , Yea , his illustrious Face , In all his glorious Attributes , His Goodness and his Grace , 5 VVe in thy VVord may these behold Beyond what we do see ; Those VVorks of thine , Lord , can unfold , Or do make known of thee . 6 Here we may see the Father clear , And Son in glory shine ; Here doth the Holy Ghost appear , And all alike divine . The Second Part. 1 A Glass , that 's true , doth represent A Man's own nat'ral Face , But he away goes , and forgets VVhat kind of Man he was : 2 So they who only hear God's VVord , And the same do not do , The Holy Ghost to such compare , Which doth their folly show . 3 A Glass is us'd to dress the Head To put on their Attire ; Come , dress your selves by this rare Glass , To raise your beauty higher . 4 Here you may see what still you want , The which you must have on ; Here may you see how fair you be , That Grace doth sweet adorn . 5 You wanton Ones , for shame leave off Your evil habits , who Spend so much time in looking in Your Glasses ; Sinners know 6 Your Glasses will in the last day As Witnesses arise Against you in judgment severe , Such folly in it lyes , 7 That nothing can more hateful be Such precious time to spend , To dress a filthy Head that must Be eat of Worms i' th' end , 8 Whilst your poor Soul has nothing on But stinking Rags most vile , And is neglected and forgot By you too all the while . HYMN 87. Deut. 32. 2. My Doctrine shall drop a● the Rain . 1 LOrd 't is a droughty time we see With us , alas , within , Our moysture seems all dried up By Lust , that fire of sin . 2 O thou who dost command the Clouds , Shall now thy Showers fall ? Shall Rain pour out on barren Hearts ? And Dews distill as small 3 Upon the sweet and tender Herb , That so the one may be Made soft with Rain , and th' other Refreshed be by thee ? 4 The Rain falls at thy dread Command A Shower here and there ; 'T is as thou dost , O Lord , appoint That we of Blessings share ; 5 That we enjoy thy precious Word , Whilst others barren lye , Who hardly have one drop of Rain Their wants for to supply . 1 The former Rain was poured out , It was a mighty shower ; So shall the latter Rain come down Before this day is o'er . 2 A little at one time , again We have a little more ; Thus doth thy Word like unto Rain Refresh thy blessed Poor . 3 Rain makes the Earth both fresh & green , And ev'ry thing to grow ; 'T is by thy Word and Spirit , Lord , We thrive and flourish do . 4 There 's none can stop the Rain that falls , If thou Commission give , Thy Word shall come upon us all , Thy Grace shall make us live . 5 Let sin and Devil do their worst , Thy Word shall not return Unto thee empty , it prosper shall , For thy Will must be done . The Third Part. 1 Thy Ministers are like to Clouds Who do the Rain retain ; Of them thou dost make equal use To pour it out again . 2 O let us then cry unto God His Clouds may all be full , Not empty ones which hold no Rain , But do deceive the Soul , 3 And pray that we may always have Rain as we do it need , That Grace may grow , and in us all Spring up like to choice Seed , 4 And praise the glorious God above Who doth such Blessings send ; If we his Mercies do improve , Our days will joyful end . 5 'T is a sore Judgment when the Lord Doth stop the Bottles of Heav'n , But O 't is worse when God's good Word And Blessings are with-helden . 6 We wisk away , our glory fades When God his Word denies , Or doth with-hold his Blessings from 't , Both Faith and Hope then dies . 7 O look to God , remember him From whom your Fruit doth flow ! If you are fruitful , sing his praise , And live unto him too . HYMN 88. Deut. 32. 3. My Speech shall distill as Dew . 1 AS Dew doth insensibly fall , So doth God's gracious Word Invisibly op ▪ rate in us , As we have often heard . 2 How sweet are Dews unto the Herb , It makes them richly smile ; So doth thy Word bedew oft-times Thy own true Israel . 3 It makes our Graces to send forth A rare and fragrant scent , Which doth delight the holy One , The Lord omnipotent . 4 But Dews will not , Lord , always do , Mens hearts so barren are ; Some soaking showers they must have , If any Fruit they bear . 5 All praise and glory unto God Who wisely orders things , That as our wants and needs appear , His Mercies flow like Springs . HYMN 89. 2 Cor. 4. 7. But we have this treasure in earthen vessels , &c. 1 THy Word is treasure very rare , For we do often see Thou dost to Gold the same compare , And things that glor'ous be . 2 It is , Lord , of so great a worth No Man can comprehend , Nor Tongues of Angels set it forth , All Riches does transcend : 3 Ah! such is thy most holy Word , Through it thy precious love To us conveyed is , O Lord , This doth the matter prove 4 That which the best and wisest Men Esteem'd above all things , And is the channel that let 's in The joy of divine Springs ; 5 And doth enrich the Soul of Man , And that eternally ; The worth of it there 's no one can Express assuredly . The Second Part. 1 Some treasure that in bulk is small , Yet doth in worth excell ; Such is thy Gospel , blessed Lord , Thy People know it well . 2 One Promise is more worth than all The Gold which the World hath ; If thou dost give it , then we shall Say , What is all the Earth 3 When unto it compar'd it is ? This Treasure does delight The Souls of Saints , and makes them sing To thee both day and night . 4 It hath such influence on the Heart , As earthly Treasure here , That on thy Word we meditate , Because our hearts are there 5 Where our chief Treasure even lyes , On that the heart is set , And hence it is they it esteem 'Bove their necessary Meat . 6 This makes Men great and honourable , Because much Treasure have ; This also frees from care and trouble , And does not us inslave 7 To Dunghil-Earth , as Treasures do , It raises Souls above All things that are , O Lord , below , To joy in thy sweet love . The Third Part. 1 Treasure in Earthen Vessels is Often laid up by us , And we know very well , so 't is The Treasure 's ne're the worse : 2 Ev'n so altho' thy Gold is found In Ministers so mean , The worth of it doth still abound , Though some do not esteem 3 Of it , because the Vessels are D●spis'd ; but there 's a day When they shall glorious appear , And golden Scepters sway . 4 O prize God's faithful Servants then , Who do inrich your Souls ! O value them above all Men , And be no longer Fools 5 To grieve them , and to wear them out By any means , if ye Would ever , in the Judgment-day Christ's face with comfort see ; 6 For as you ' steem or dis-esteem True Preachers of God ▪ s Word , Christ looks upon 't as done to him , Like measures will award ; 7 And you whom God doth Vessels make His Treasure to retain , See that you seek his Praise always , And don't his Glory stain . HYMN 90. Jer. 23. 29. Is not my Word like Fire . 1 THy Word it doth illuminate , It giveth forth sweet light , And also from it we have heat , Our Graces to excite . 2 Thy Word , like Fire , doth consume Our filth and dross within ; What is combustible does waste , It siezes on our sin . 3 Fire is of an ascending kind , It mounts things up aloft ; So they mount up in heart and mind , Who by thy Word are taught ; 4 As fir'd are by thy own Spirit , Thy Word without that , Lord , Will never burn , nor raise our hearts ( As we have newly heard . ) 5 Fire will melt and soften things That hard are naturally ; 'T is by thy Word and Spirit we Do with thy Will comply . 6 'T is that which bends & makes us yield , And humbles much the heart , Which naturally was proud and vain , And too obdurate . The Second Part. 1 Thy Word it quickens and revives , Like Fire it does chear ; It consolates and makes such warm Who to it do draw near : 2 For they who to it will not come , No profit can receive ; So such who do reject thy Word , Their Souls shall not live . 3 Fire will penetrate and pierce , There is no secret place Within the Soul , but thy Word will Most quick and swiftly pass . 4 It doth the very Thoughts discern , Nay it divides between The Soul and Spirit of a Man , To sever both from Sin. 5 And Fire is used to lay waste Houses where Rebels hide , Ev'n so thy Word doth quite consume The House of Lusts and Pride . 6 Man with vain hopes a House doth raise , And vaunts himself each day ; But when thy Word doth sieze on him , His House consumes away . 7 All his vain hope he had before , It is consum'd and gone , And a new Temple up is rais'd For the most holy One. The Third Part. 1 Take heed , ye Sinners , you don't quench God's Word , that fire within ; Nor lesson not its burnings if You would not die in sin . 2 If you will sin and have your Lusts , Whatever Preachers say , Then down to Hell be sure you must , When Death takes you away . 3 Ah! there 's another Fire know , If this your filth don't waste , Into Eternal Fire then you Shall all be thrown at last . 4 Consider is 't not better far That sin consumed be , Yea , all beloved sins and lusts , Than damn'd eternally . 5 You that do find the work 's begun , That there 's a spark of Fire Kindled in your Souls , O let it burn , And raise its flames up higher ! 6 O 't is , Soul know , a sacred spark , 'T is Fire all divine ! And God be sure has kindled it In that poor Soul of thine . The Fourth Part. 1 Consider God's design herein Is to soften thy heart , And to cement thy Soul to ; him , And Saving-grace impart : 2 And if it should be quench'd in thee , It lyes not in thy power To kindle it , and God in wrath May also give thee over , 3 And never more renew that work , But let thee quite alone , In all thy sins to take thy swinge , Until thy Soul is gone . 4 But ye who are the Saints of God , As this is Fire divine ; So let Devils strive and do their worst , It in thy Soul shall shine ; 5 Though not always to such degree Your sin it deaden may , And therefore see you careful be To cherish it each day ; 6 And sing God's praise continually , Who makes the Fire burn , And pray that he would blow it up , Till all your work is done ; 7 And also cry unto the Lor● This Fire to kindle 〈◊〉 ●bout , And sweetly burn in ev'ry place , And never be put out . HYMN 91. Jer. 23. 29 Is not my Word like a Fire , and like a Hammer , to break the Rock in pieces ? 1 ROcks they are hard to work upon , Yea , 'gainst a mighty Hand ; The hardest Flint or Pebble-stone Whole , long it cannot stand . 2 If thou , O Lord , art pleas'd to take The Hammer up and strike , Thou wilt Impression quickly make , Though none can do the like . 3 There 's none can break our flinty Rock Besides thy self alone ; Alas , our power is too weak To break such hearts of stone ! 4 What can the Hammer do , O Lord , Thou the great Agent art ; The Instrument , that is thy Word , O smite upon the heart , 5 And make it yield ! and square it then For thy own b●●ss●d design ; Thy Image on it , Lord , cut out Most holy and divine ; 6 And fit it for thy building too , O set it in its place , And life infuse into it so That it may shine with Grace . The Second Part. 1 O let it be well polished , And it also unite Unto thy building , there to be A Jasper-stone most bright , 2 That it may suit and well agree With the Foundation-stone , Which is of Gold , no Diamond More glorious ever shone ; 4 And then shall we , when thus we be Into thy Building laid , Have cause to sing unto our King By thy eternal aid . 4 This Hammer of thy blessed Word Must drive the Nail quite home , Or else Convictions will not stick Whenever they do come : 5 The Precept , Lord , will not abide , Nor Promise fast'ned be ; Nor no Conviction last in us , Until drove home by thee : 6 But since we find they fasten'd are , Let us sing forth thy Praise ; And since thy Word so precious is , Let us its Glory raise . HYMN 92. Hymns on the Divine , Authority of the Sacred Scriptures . 1 THe sacred Scriptures are sublime , Although mysterious be ; Their Matter shews they are divine , Nay , their divinity ▪ 2 Is seen by what they do treat of , Or unto us make known , There we●● read of great Jehovah , The high and lofty One , 3 Of his dread Essence , nature pure , And of the Unity Between the Father , Son , and Spirit , Or holy Trinity ; 4 There do we read of his great works Who did this World frame ; How out of nothing by his Word All things at the first came . 5 There we may see and wonder too How infinite Wisdom shone I● th' glorious compact made between The Father and the Son , 6 In finding out , and bringing in A way for to unite Justice and Mercy , that so they Might equally shine bright . 7 Here Justice doth with Mercy meet Like an endeared Brother ; And Mercy doth God's Justice greet , And both do kiss each other . 8 From hence ye may see cause to sing Th' Eternal One's high praise ( In bringing in of Jesus Christ ) With thankful hearts always . The second Part. 1 Th' Antiquity of Scripture show That they are most divine ; For no Writings did the World know So soon as they did shine : 2 This was the first and chiefest Book That e're was made or pen'd ; O therefore love in it to look , Though you can't comprehend 3 The Mysteries that lye therein Hid from all carnal Eyes ; Yet since it hath so ancient been , O see these lines ye prize ! 4 Their Royal descent from God alone Also does plain appear By their high Style and Majesty , That shines in them most clear . The Third Part. 1 The holiness which they promote To such a high degree , May clearly ev'ry Soul convince Of their Authority : 2 So pure and perfect is God's Word It silence may all them Who it oppose , and Saints from hence It love and much esteem . 3 This is the cause wherefore they love God's Words better than Gold Or Jewels rich , which are esteem'd By most who them behold . 4 They see God's Precepts are most just , It doth all sins descry , And ev'ry Lust and false way they Hate therefore bitterly . 5 Th' admirable and sweet consent , And blessed harmony That 's in the whole and ev'ry part Shews their divinity . 6 The credit of their Pen-men too , Whom none could ever charge With the least forgery or guile , Doth prove to us at large , 6 That they from God alone proceed , Who did their Souls inspire In writing all-they written have , That Grace we might admire . The Fourth Part. 1 Their Prophecies accomplish'd were , ( Which shews they are divine , ) Exactly as to time and thing , To matter and design : 2 And the Miracles which were wrought These VVritings do confirm , Must needs also herein be brought , To shew from whence they came . 3 The preservation they have had Was strange and marvellous , And to their truth doth glory add For to be priz'd by us . 4 The great success with which they met In midst of bitter Foes , And how their power has prevail'd , Their lasting glory shows : 5 The VVorld by a few Fishermen , By this most sacred Word , Without the help of carnal force , VVere turned to the Lord. The Fifth Part. 1 The harmony and joynt consent Of holy Men and good , And Martyrs who seal'd to the Truth Of them with their dear Blood , 2 Do shew their great veracity , And may all Men convince They came from God , therefore we must Bear up in their defence 3 Against all such who them oppose , Or count them not divine ; For doubtless in all wise Mens sight By these their glory shine . 4 The Evidence unto the heart VVhich to good Men they give Of God's great love , who doth impart To all who them receive 5 ( In life and power ) his Image clear : Bringing the old Man down , Renewing of their inward Man , So that they can't but own 6 The work which by this Word is wrought brought On them to be divine ; Thus from these hints which we have Gods VVord doth glorious shine . 7 The very Heathen witness bear As to Matter of Fact , Touching such things Scriptures declare That God and Christ did act . The Sixth Part. 1 Berolus , as Josephus shews , Doth mention Noah's Flood ; And * Pliny , with some others , speak How the most mighty God 2 Did Sodom turn by dreadful Flames Unto a dismal Lake : Of Moses and his VVonders too VVe find the Egyptians speak . 3 In their Records ; yea , the Chaldeans And Grecians own the same : And others shew with what high hand Isra'l from Egypt came . 4 The Star which at Christ Jesus Birth To th' VVise-men did appear , Pliny and Calcidius both Most plain and full declare . 5 But there 's no need of Man's Record , To Men we do not fly ; The witness of the glorious Lord Is full of certainty . HYMN 93. Joh. 10. 35. And the Scripures cannot be broken , &c. 1 THe Scripture broken cannot be , Let Men think what they will , Such , such is their veracity , God will his VVord fulfill . 2 VVhatever thou , O Lord , hast said , Accomplished shall be ; No Promise past , nor Threat delay'd , No Soul shall ever see ; 3 Because they are Diuine we know , Of such Authority , That they from thee alone do flow , VVho will not , cannot lye . 4 Let Saints therefore rejoyce and sing , For they from hence may see Great comfort unto them does spring To all eternity ; 5 For what thou hast , Lord , promised To such who do believe , As 't is contained in thy VVord , The same they shall receive : 6 But wo unto all wicked Ones , Their doom appears hereby ; For if they live and die in sin , In Hell they all must lye . 7 All praise to thee , O God , alone , VVhose VVord we know shall stand ; Let all such sing who it believe , And yield to thy command , 8 VVho will do all , and do no more Than written they do see , These , these shall sing , and thee adore Unto eternity . HYMN 94. Psal. 119. 89. For ever , O Lord , thy Word is settled in Heaven . 1 IN Heaven , Lord , where thou dost dwell Thy VVord's establish'd sure , And shall to all eternity Fast graven there endure . 2 From age to age thy Truth abides , As doth the Earth witness , Whose Ground-work thou hast laid so firm No tongue can it express . 3 Go too therefore ye foolish Men , Depart from me , Be gone ; For God's good Precepts we 'll obey , Nay , keep them ev'ry one . 4 What thou hast promis'd , Lord , perform , Till Death doth seize on me ; Ner'e let my hope abuse me so As to distrust in thee . 5 Uphold me and I shall be safe For ought they do or say , And in thy Statutes pleasure take , O Lord , both night and day . 6 Thou hast trod such under thy feet VVho do thy Statutes break ; For nought avails their subtilty , Their counsel is but weak . HYMN 95. Psal. 119. 8 , 9 , 10 , 11. 1 THy Covenants are very deep , And full of things profound ; My Soul therefore thy Word will keep When they are try'd and found . 2 When Men enter into thy VVord , They find a Light most clear ; Tho' Fools , yet they , Lord , shall not err VVhen they to it adhere . 3 The VVord of God most perfect is , His Testimony sure ; Converting Souls , and making wise The simple and obscure . 4 The Statutes of the Lord are right , And fill the heart with joys ; The Precepts of the Lord are pure , Enlightning the Eyes . 5 The Fear of God is clean also , And doth endure for ever ; The Judgments of the Lord are true , And righteous altogether . 6 Yea , more than Gold , than much fine Gold To be embrac'd alway ; The Honey and the Honey-comb Are not so sweet as they : 7 They are thy Servants Monitors , How he his life should frame , And great Rewards is there for them VVho do observe the same . HYMN 96. Joh. 5. 39. Search the Scriptures . 1 SEarch the Scripture , by which ye think Eternal Life to have ; And those are they that testifie Of Him that came to save ; 2 For what of old was given forth VVas for our learning penn'd , That we by Scriptures comforted Might hope unto the end . 3 The Prophecy came not of old By Man 's own private will , But holy Men of God foretold By Heavn's inspired skill : 4 Then to the Law and Testament For they that speak not right , And as this Word doth represent , In them there is no light : 5 For Scripture , sacred Verities Came all by Inspiration , Able to perfect and make wise , Through Faith , unto Salvation . HYMN 97. The Excellency of the Gospel . 1 BLessed be God that we were born Under the joyful sound , And rightly have Baptized been , And bred on English ground , 2 Where God most gracious doth appear , And does pour forth his Grace ; The lines are fallen unto us In a most pleasant place . 3 ' ' We might have been dark Pagans all , ' ' Or veiled like each Jew , ' ' Or cheated with an Alcoran ' ' Amongst the Turkish crew . 4 Dumb Pictures might we all ador'd , Like Papists in Devotion ; And with Rome's Errours so been stor'd , To drink her deadly Potion . 5 We might have liv'd in shades of night , And ne're have known good days , But thou hast sent us Gospel Light To thine eternal praise . 6 The Sun which rose up in the East , And drove their shades away , Hath sent his Light unto the West , And turn'd our Night to Day . 7 Blessed be God for what we see , Our God for what we hear ; Sweet News of Heaven , Lord , from thee Sounds daily in our Ear. The End of the Fourth Part. PART V. Containing SACRED HYMNS Setting out and illustrating the transcendent Excellencies of the GRACES of the HOLY SPIRIT . HYMN 98. Mark 9. 50. Have Salt in your selves . 1 HOw unsavoury , O Lord , are things , Unless they salted be ! And so indeed were all our Souls , Till seasoned by thee 2 With thy most sweet and precious Grace , That is the Salt whereby We sav'ry do become , O Lord , Thy Salt , O then apply . 3 Salt is of such a quality That it doth search each part Of Flesh , that it is laid upon , So Grace searches the Heart : 4 The Spirit searches all deep things , Yea , the deep things of God ; It will find out what sin in us Doth still make its abode ; 5 And then ( like Salt ) doth purge it out , 'T is Grace which purifies The heart and life , there is no doubt But such , like vertue , lyes 6 In that most precious Grace of thine , O then let 's look and see Whether we search'd and purged are , And then sing praise to thee . The second Part. 1 Salt doth preserve , 't is evident , Both Meat and other things , Else they 'll corrupt and quickly taint ; Like Vertue also springs 2 From thy good Grace , 't is that , O Lord , Which doth preserve from sin All graceless Sinners odious stink , So fi lt hy are within , 3 That all their inward parts corrupt , And they like Carrion lye In a vile Ditch , or Common-shore , In their iniquity . 4 But such in whom Gods Grace is wrought , Grace does their Souls preserve From sin , in heart , in life , in thought , Uprightly God to serve . 5 Most sweet are they and savoury To God and unto Men , And all their works they have perform'd By Grace have season'd been . The Third Part. 1 Salt is of universal use , There 's nothing Men want more ; Without God's Grace there 's none can live , Let them be rich or poor . 2 Such absolute need have we thereof , Without it can't live here A holy life ; nor can we stand When Jesus doth appear . 3 All ranks of Men both high and low , Both Kings and Peasants too , Must salted be with Grace on Earth , Or down to Hell must go ; 4 In ev'ry state , where-er'e they be , By Sea as well as Land , They Grace do need continually If sin they would withstand : 5 Our speech , and all that we do say , Must season'd be with Salt ; Or else our words and breath will stink , And all be good for nought . The Fourth Part. 1 Salt , Naturalists do oft declare , Is good against the stings Of Serpents ; and does Worms destroy Which from Corruption springs . 2 Grace is a sovereign remedy Against the sting within ; And kills the Worm of Conscience too , The product 't is of sin : 3 Sin is a thing most venomous , A sting it is likewise ▪ Of the old Serpent , and 't is worse Than what in Poyson lyes : 4 This kills the Soul and Body too , And poysons ev'ry part ; And doth corrupt each faculty Of ev'ry Sinners heart . 5 Salt was of use under the Law ; For ev'ry Sacrifice Must salted be , and so must we Before All-seeing Eyes : 6 Yea , ev'ry Prayer and Offering That 's offered up on high ; Your Duties all must season'd be With Grace continually . 7 But other Salt , if Meat do stink , It can't it sav'ry make , But Grace will such recover who Most filthy ways do take , 8 And in God's Nostrils loathsom are , Yet Grace will sweeten them ; Nay , they will such a savour bear He 'll highly such esteem . The Fifth Part. 1 But we , alas , do often see Salt lose its savour may ; Or things may over-salted be , If too much on they lay : 2 But Grace in both these things excells , Its savour cannot lose ; Nor can we have of it too much , Most savoury are all those 3 Who most are salted with this Salt , O therefore loudly cry For Grace good store , and do not fear , God will your wants supply . 4 Then sing forth Praises to the Lord With Grace in all your hearts , And see that you well-season'd are In all your inward parts . HYMN 99. Eph. 6. 14. And having your Loyns girt about with Truth , &c. 1 TRue Grace , and true Sincerity Is like a Girdle rare , Which some about their Loins do love Continually to wear . 2 Like as a Girdle cleaves to Men , And doth them compass in ; So Grace should cleave unto our Souls , To keep us from all sin . 3 We in the bonds of Truth and Grace Should evermore abide , And never from God's Grace and Truth Go back , nor turn aside . 4 And as a Girdle strengthneth The Loyns of ev'ry one , So will this Girdle of Truth also All such who have it on . 5 If you in the true Doctrine are , And in sincerity Do firmly stand in every Truth , Small weakness you 'll espy 6 To be in you , for strength you 'll have , If that your hearts be ●ound ; And every Gospel blessed Truth Be evermore your bound . The Second Part. 1 The Souldier in the days of old His Armour did gird on , And then compleatly harnessed Was he to look upon : 2 So must the Christians Armour be Girt with sincerity , What will Mens Faith , or Righteousness , Or Hope else signifie , 3 If they are not upright in heart , And Truth is not their bound , They Hypocrites be sure will then ( If so ) at last be found 4 To have the Loyns well girt , denotes That Preparation we Unto the Battel ought to make , So ready must we be 5 For to encounter or engage With all our cruel Foes , To have our Armour girt with Truth , And then need fear no blows . The Third Part. 1 Girdling also service denotes , Let Loyns be girt about ; And let your Lights be shining too , And let them not go out ; 2 That ye may on your Master wait , Whose coming doth draw near ; Be ready therefore every Saint , O now your selves prepare ! 3 Let ev'ry thing in truth be done , And Grace the Girdle be ; And then with joy shall ev'ry one Their blessed Master see . 4 A Girdle is an Ornament , It fastens all together , And covers Joynts the Armour hath That Men cannot tell whether 5 'T is all one piece , or 't is in parts , It doth them so unite ; Thus doth Uprightness us adorn , That in Jehovah's sight 6 There seems no flaw , nor no defects , Uprightness covers all ; God doth that Soul who is sincere , A perfect Christian call . The Fourth Part. 1 Come , art thou low , of mean descent , And of ignoble birth ? Grace covers this deformity , Its glory so shines forth : 2 Or art thou lame , or outwardly May blemishes be seen ? Yet Grace doth cover this defect , Thy Beauty 's great within : 3 Or art thou poor , and so art brought Unto contempt and scorn ? Sincerity doth make thee rich , Nay more , to be high born . 4 May be thy parts and gifts are small , And hence Men thee dispise ? Sincerity hides this in all , In this thy Glory lyes ; 5 For Grace excells the greatest Gifts , Gifts may to Man commend ; But Grace commends thee now to God , And so 't will in the end . The Fifth Part. 1 Soul , hast thou worse defects than these , Infirmities within ? Sincerity doth God so please , It covers all thy sin . 2 He it esteems so as if thou Hadst never broke his Law , And through Christ's Righteousness he doth In thee behold no flaw . 3 O get this Girdle on , ye Saints , It glitters more than Gold ; It never can besides be lost , And doth its Beauty hold 4 As fresh as 't was when first put on , O bless'd Sincerity ! How glorious art thou ! how dost thou Shine in Jehovah's Eye ! 5 See then that ye the Truth hold fast , And with it girted be ; Then no delusion needst thou fear , Nor cursed Heresie ; 6 But the right Girdle take be sure , And not the counterfeit , The true by this you may descry , Christ's Truth is stampt on it . 7 It with the written Word agrees Exact in ev'ry thing ; If all Christ's Precepts you don't own , Contempt on you 't will bring . 8 That Girdle will not hold but break , Though you may seem sincere So far as you cleave unto Truth , Yet will at last appear 9 A false Professor , 'cause you have Some blessed Truth withstood , Into which you did Light receive , But not obey it wou'd . The Sixth Part , with Psal. 117. 1 Each Truth of God , O it is pure , God's Truth doth make us clean ; It frees our Souls also for ever , Such glory in it 's seen . 2 Strong is the Truth you all will say , This Girdle then is strong ; O buy it , Souls , whilst 't is to day , 'T will fit both old and young . 3 God's Saints did suffer grievous pain , Great tortures did endure Before they would part with the Truth , Such peace it did procure 4 Unto their Souls who faithful were Unto the Truth alway ; O it will make you holy , bold In the great Judgment-day . 5 Now let all Nations of the Earth Their great Creator praise ; Nay let the people all sing forth His mighty Name to raise ; 6 Whose Kindness's great unto his Saints , His Mercies ever sure ; O praise ye him for his bless'd Truth Which doth abide for ever ! HYMN 100. Eph. 6. 14. And having on the Breast-plate of Righteousness , &c. 1 O Lord , we Souldiers are , and we Must fight , or else be slain ; O let us all well armed be , For Foes come on amain ! 2 And since our Enemies do aim To hit us on the Breast , Thy blessed Breast-plate let 's have on , For that will hold the rest . 3 'T is righteousness that will secure Our Souls from ev'ry wrong , And 't will also , O Lord , endure As well as it is strong . 4 There 's no engaging in these Wars Without a Righteousness ; This Breast-plate scatters all our fears , Who do thy Name profess . 5 A Breast-plate 't is that doth preserve The Body's chiefest part ; 'T is Righteousness which , Lord , doth save Our precious Souls and Heart . The Second Part. 1 A Breast-plate doth the Souldier chear , It makes him very bold ; So Righteousness doth make us all Our Sword with courage hold , 2 And not to fear i' th' day of evil What any man can do ; Nay we hereby withstand the Devil , Who doth great malice show . 3 O then , ye Saints , see you maintain A good and holy life , And soon thereby you will obtain An end of all that strife 4 With which you meet from Foes without , And also from within ; O know it is God's great design To purge you from your sin ; 5 And that you holy should all live , And hence 't is you have Grace ; The Seed of Holiness is sown , And it will grow apace , 6 If under God's shinings ye sit , And he his Rain doth send , Then will your Righteousness break forth , And peace will flow i' th' end ; 7 And of God's Goodness ye shall sing , And lift your voice on high , And happy be when God doth bring You on Death-Beds to lye . HYMN 101. Eph. 6. 16. Above all things take the shield of Faith. 1 FAith is a Grace that God hath wrought In us who do believe ; If it be strong , we need not care What Gun-shots we receive 2 From Satan , who his fiery Darts Continually lets fly ; Ah! 't is our Shield to save all parts , Whatever danger 's nigh . 3 A Shield is turned ev'ry way , That so no Dart may wound ; And we by Faith , as with a Shield , Are compassed quite round . 4 The Will and Judgment it secures , And doth Affections keep Warm unto Christ , and Conscience too , It saves from drousie sleep . 5 A Shield preserves the other part Of Armour we have on ; So Faith secures every Grace ; That hurt be done to none . 6 Christ's Righteousness is very pure , To that 't is we must flee ; And unto us by Faith 't is sure , And this by Faith we see . HYMN 102. 1 Pet. 1. 7 That the tryal of your Faith , which is much more precious than Gold , &c. 1 BY Faith we do on Christ depend For all that he hath done ; By Faith we do to God ascend With many a bitter groan : 2 And we receive what we do want , When we by Faith do cry ; Faith doth sustain each drooping Saint , And all their needs supply . 3 Gold is a thing that has the Name Of things that precious are ; For Preciousness Faith has the same , With which Gold can't compare . 4 Tho' Gold is precious when 't is try'd , Yet tried Faith exceeds The finest Gold , 't is more in worth , And does supply all needs : 5 'T is more desirable far than Gold , O with it fall in love ! And as hid Treasure seek it do Of God , through Christ above . 6 Gold by the Touch-stone must be try'd , So you must try your Faith ; No Touch-stone but God's blessed Word Is there in all the Earth . HYMN 103. 1 Thess. 5. 8. And for an Helmet the Hope of Salvation : 1 HOpe is a precious Grace , O Lord ; And fixed it must be Upon thy self most patiently , No other Hope have we . 2 'T is not on Gold , nor length of days , Nor on things here below ; But 't is on Jesus Christ alone , From whence all Help doth flow : 3 And like a Helmet 't is we find That doth preserve the Head ; Hope stays on thee , always our mind , When we are hard bested ; 4 And as a Helmet fearless makes A Souldier in the Field ; So hope of glory makes us all Resolve we ne're will yield 5 To Satan , nor to other Foes , When we with them do meet ; Nor need we fear their cruel blows , If we have this Helmet , 6 Since we compleatly armed are , Even from head to foot , ●ur head-piece makes us to appear Both fierce and very stout . 7 This Helmet will us never sail If that we have it on ; ●he Soul it is , it doth preserve Till all our dangers gone . HYMN 104. Heb. 6. 19. Which Hope we have as the Anchor of the Soul. 1 THis World 's a Sea , our Soul 's a Ship With raging Tempest tost ; And if she should her Anchor slip , She doubtless will be lost . 2 Thou , Lord , our skilful Pilot art , Thou know'st all Rocks and Sands ; Our Seamen are our Faculties , Which must do thy commands . 3 Faith like a Cable doth appear , Hope is our Anchor sure ; And if right cast , we need not fear We shall each Storm endure . 4 Repentance like a Bucket is To pump the water out ; For leaky is our Ship , alas , Which makes us look about . 5 Thy Graces are our blessed Fraight , And Heaven is our Port ; Thy Spirit , Lord , must fill our Sails If e're we bid fair for 't . The Second Part. 1 Lord , still the Seas , alas , they swell , And very tempestuous are ; Our Compass is thy Holy Word , By that 't is we must steer . 2 Lord , thou hast power o're the Seas , Let us not calmed be ; And when the Waves do roar and swell , Let 's cast our Hope in thee . , 3 Which like an Anchor doth take hold With that within the Veil ; And if right cast , we may be bold , Our courage shall not fail . 4 We for our Anchor have a Rock That is most firm and sure , And thou wilt us , Lord , ne're deceive , But will our Souls secure . 5 Let Hope be fixt on Christ our Lord , And on thy Covenant ; Thy Promises also afford Relief to ev'ry Saint . 6 Christ's Death and Resurrection too Our Hope is grounded on ; If thus we cast our Anchor do , We safe are ev'ry one . HYMN 105. Cant. 8. 6. Love is strong as Death , Jealousie as cruel as the Grave , the Coals thereof are , as Coals of Fire , &c. 1 O Set thine Image on my Heart ! O seal it on my Arm ! For Love , like Death , doth cast its Dart , And Jealousie is warm . 2 'T is like the Grave , whose keen desire Nothing can satisfie ; The Coals thereof ate Coals of Fire That flame most vehemently . 3 Waters can't quench Love's Flames , nor Floods The same can ever drown ; If some for Love would give his Goods , Despis'd is such an one . 4 Lord , bear our Name upon thy Breast , Engrave it on thy Heart , There let it be so sure possest It thence may ne're depart ; 5 For Love we find is very strong , It wounds unto the quick ; Thy presence , Lord , supports our Souls , Thy absence makes us sick . 6 Shouldst thou but seemingly disdain Our Souls that are engag'd , Like Fire it would put us to pain , Whose grief 's not soon asswag'd . The Second Part. 1 O love us then , or else we die ; Is it not thee we crave ? If thou thy Love shouldst once deny , We soon should find a Grave . 2 Death conquers all , and all submit Unto his pale command ; So Love brings all unto its seet Who are therewith inflam'd . 3 The Grave is never satisfy'd , No more , alas , can he Who having tasted of thy Love , Till he enjoyeth thee . 4 But Death destroys and also kills , But Love doth make alive ; It kills our sin , and we thereby Do presently revive : 5 But if the Object be deny'd The Heart is set upon , We never can be satisfy'd Until our life is gone . 6 Love so doth flame , and Jealousie So burns the Heart and Eyes ; The Soul must be embrac'd by thee , Or be Love's Sacrifice . 7 Whole Seas of trouble cannot quench Love 's everlasting flame ; Let what will come where true Love is , That Soul is still the same . HYMN 106. Col. 2. 12. Buried with him in Baptism . 1 LOrd , are we dead ? dead unto sin ? Then buried let us be ; Let sin be cover'd , the old Man Be slain , O Lord , by thee . 2 We have Baptized been , O Lord , As such who were all dead , To shew that thou didst lye i' th' Grave , We all were buried 3 Under the water , whereby we Do in a figure see , That as we shew'd how we are dead , So raised are with thee . 4 None buried are till dead they be , Those who baptized are Ought to be dead to ev'ry sin , To self , and all things here . 5 Those who are buried , covered are All over in the Earth ; In Baptism the self-same thing Must plain be holden forth : 6 Or else it answers not the end Of Christ , who did ordain That glorious Rite , if not so done , They do the same prophane . HYMN 107. Heb. 6. 1 , 2. Not laying again the Foundation of Repentance from dead Works , and of Faith towards God , ver . 1. Of the Doctrine of Baptism , and laying on of Hands , &c. ver . 2. 1 REpentance , when wrought in the Soul , And Faith for to believe , Then such on Jesus Christ rely , And truly him receive 2 As their dread Lord and Sovereign Him always to obey , And in all things o're them to reign , And govern night and day . 3 Christ's Baptism is very sweet , With laying on of Hands , Our Souls are brought to Jesus's Feet In owning his Commands . 4 Those Ordinances Men oppose , And count as carnal things ; We have clos'd with , and tell to those , From them great comfort springs . 5 Thee , holy Lord , we must obey , Though Men reproach us still ; Yet let us do what thou dost say , And yield unto thy Will ; 6 And still alone on thee rely , And not on what-we do ; In point of trust we fly to thee , And let our own works go ; 7 And though in minding thy sweet truth Men do us vilifie , Yet we resolve , Lord , in thy strength , To own them till we die . The Second Part. 1 O Lord , let us not turn our back On thee whom we do love ; For we do know we shall not lack Thy presence from above ; 2 For thou hast promis'd to the end To us that will be near , And be to us a faithful Friend , Which makes us not to fear 3 Whatever Men or Devils do In secret place design ; For soon canst thou them overthrow , And help all Souls of thine . 4 The Resurrection of the Dead We constantly maintain , When all those who lye buried Shall rise to life again ; 5 And that the Judgment-day will come , When Christ upon the Throne Shall pass a black eternal doom Upon each wicked one : 6 But all his Saints then joyfully With bowels he 'll embrace , And Crowns to all eternity Upon their Heads he 'll place ; 7 And in the Kingdom shall they reign Prepared long before , And also shall with Christ remain In bliss for evermore . HYMN 108. 1 Cor. 5. 7. For Christ our Passover is sacrificed for us . 1 O Blessed Lamb of God , shall I Forget that love of thine ! Thy life , O Lord , thou didst give up To save this Soul of mine . 2 Most harmless Lamb , and innocent , When come to a ripe age , Ah! then didst thou thy life give up God's anger to asswage . 3 Thy Blood is sprinkled on our Doors , Or rather on our Hearts , To shew God hath our sins pass'd o're , And Mercies he imparts . 5 The Lamb it was roasted with fire , Thou didst God's wrath sustain ; And on thee we by Faith do feed , And life thereby obtain . 5 The Lamb was eat with bitter Herbs , So let us see our sin , And find it bitter unto us , It so to thee has been ; 6 And so let us thy Praises sing Whilst thus we feast with thee , And with one heart exalt our King In all sincerity . PART VI. Containing divers SACRED HYMNS , Setting forth The Nature , Work , Office , and Excellencies of the holy Angels , and the Spirit or Soul of Man. HYMN 109. Dan. 4. 17. This matter is by the decree of the Watchers . THe holy Angels have a charge To watch continually ; They do not sleep , but evermore Have us in their sweet eye . 2 They have a charge to keep us here , And compass us about , And warning give oft-times also When trouble 's breaking out . 3 Watch-men are useful in the night , They dangers do prevent ; So Angels useful are to those Unto whom they are sent . 4 Was not Elisha safe whilst he Was compassed quite round With these blest Chariots and Horsemen Who did his Foes confound ? 5 O what are we , most holy God , That thou shouldst take such care Of us who so unworthy be , And sinful Creatures are ! The Second Part. 1 Behold the Angels of the Lord Do encompass round about All them that fear him , for their Guard , To keep all dangers out ; 2 For he hath giv'n his Angels charge To keep thee day by day , That thou mayst walk abroad at large With safety in thy way ; 3 For they this charge must execute , And bear thee in their Arms , Lest ever thou shouldst dash thy feet Against a stone for harm ; 4 For are they not all Ministers Sent forth for ministration In their behalf , that shall be Heirs Of God's assur'd Salvation ? 5 Ye Saints , behold the Love of God , And sing his Praises forth ; No wicked Prince has such a Guard As th' meanest Saint on Earth . HYMN 110. Job 38. 7. When the Morning-stars sang together , &c. HOw glorious are the Morning-Stars ! How doth their glory shine ! Angels most glorious Creatures are , Yea , holy and divine : They sang together at the first Jehovah's glorious praise , And we of them also learn must To sing to God always . ; Nay , with united voices sing In Consort with much joy , ●ince Christ has overcome our Foes , Who would our Souls destroy : 4 And did they not a second time Sing unto God on high , When Jesus Christ our Lord was born ? And yet shall Saints deny 5 This is our work ? No , no , it doth Sharply indeed reprove Such who would rob the holy God Of that which he doth love . 6 It is his due , and it belongs To him as his just Right ; His Praise to celebrate in Songs Is lovely in his sight . Psalm 89. 7 Thy Mercies , Lord , then we will sing Thy Truth to all proclaim ; The heav'nly Angels sacred Choir Shall celebrate the same . 8 These never with the Lord dispute , Nor his Commands contest , But give attendance at his Throne , With awful fear possess'd . HYMN 111. Job 38. 8. And all the Sons of God shouted for joy . 1 SOns in their Father do rejoyce , Whose Off-spring all they be , And hence the Angels lift their voice In Songs , Lord , unto thee , 2 By whom they all created were , And on whom they attend , And from whom all their dignity Doth unto them descend : 3 They cloathed are like unto Sons With might and glorious power , And serve the Lord most willingly , With greatest zeal each hour : 4 One part of their sweet work 's to sing To God melodiously , And we by them also are taught To sing continually . 5 Then as God's will is done by them , Let us do it on Earth ; Like flames of fire let us be , And sing God's Praises forth . HYMN 112. Gen. 32. 1. This is God's Host , &c. 1 THe glorious God , the Lord above , Hath a most mighty Host , Who have a Prince their General , Of whom they daily boast : 2 Christ is their Head , he 's Head of all Princ'palities and Powrs , And these do keep and save the Saints From him that Souls devours . 3 This mighty Host and Army 's rais'd Under their Prince to fight , And one of them hath thousands slain Of Rebels in a night . 4 This Host sometimes does suddenly Vile Sinners so invade By Plague and Famine , and by War , That all are soon dismaid . 5 They slaughtering Weapons have each one And Execution do ; And as Commission they receive , They save , or do o'nethrow . HYMN 113. Ezek 1. 6 , 10. And every one had four Faces , the Face of a Man , of a Lion , of an Oxe , and of an Eagle . 1 THe Face of a Man has majesty , And shews a Soul doth dwell In him that hath rare faculties , In knowledge doth excell : 2 So Angels look with awful frowns When they in wrath appear , And are endu'd with wisdom great Beyond what Mortals are . 3 Th' Face of a Man also denotes What beauty is in them , Who are most glorious in themselves , And so in our esteem . 4 Face of a Lion shews their strength , A Lion is so strong That he will turn away from none , Nor fears he any wrong . 5 Face of an Oxe may signifie How painful they all be , And any service patiently Perform , O Lord , for thee . 6 An Eagle hath a piercing Eye , And swift she is in flight ; The Angels do God's Face behold , And fly with greatest might . HYMN 114. Psal. 104. 4. He maketh his Angels Spirits , and his Ministers a flaming Fire . 1 ANgels as swift as Air , as bright As Flames , with quick obedience move , To publish and effect below That charge given to them above . 2 As Fire burns and doth consume , So th' Seraphims signifie A burning to shew what zeal's in them Who do attend on God most high : 3 And also how with flaming zeal , When they from God Commission have , They do break forth at his dread Word To kill his Foes , his Saints to save . 4 Let wicked ones amazed stand , Who can escape a flaming Fire ; Let Saints also do God's Command With zeal , like to the heavenly Quire : 5 And let them learn likewise from hence What comfort this to them may bring ; These Angels come for your defence Swift , like to Flames , or Eagles Wings . HYMN 115. Zach. 1. 8. Behold a Man upon a red Horse , and behind him were red Horses , speckled , and white . 1 A Horse is strong , and nothing fears , And swift they are to run , Angels are cloath'd with mighty strength , And fly like to the Sun. 2 Horses and Chariots of Fire do Shew how fierce and agil The glorious Angels are always In doing of God's Will. 3 By Horses red thou dost , Lord shew Those dreadful slaughters they Do make of Men , when thou bids them * Go forth with Swords and slay . 4 By speckled Horses thou mak'st known A mixed Dispensation , When Mercy mingled is with Wrath In any sinful Nation . 5 The white Horses notes that sweet peace Which thou at last will send ; For Wars on Earth thou wilt make cease Before the World end : 6 And that in Christ's dread Government He Angels oft doth use ; And they are often also sent To shew what next ensues . HYMN 116. Prov. 20. 27. The Spirit of a Man is the Candle of the Lord , &c. 1 ONce was our Candle lighted , Lord , And did most clearly burn ; But soon did Satan blow it out , And we were all undone : 2 Left in the darkness of the night , And were bewilder'd so , That we for want of thy sweet light Knew not which way to go . 3 O let our Candle lighted be ! O light it once again , And by it search to find out sin Which may in us remain . 4 'T is thou must light our Candle , Lord , With th' Fire of thy Grace ; O let it burn and ne're go out Till we have run our race ; 5 That in thy sight we may see light , And thereby may rejoyce , And sing thy Praises day and night With heart and chearful voice . HYMN 117. Rom. 9. 1. My Conscience bearing witness in the Holy Ghost , &c. 1 COnscience a Witness is , O Lord , Of all we do and say , And such who sin against their Light , He will the matter lay 2 Before the Soul , because he knows The Thoughts of each Man's Heart , And never will be brib'd by them , Nor from his Charge depart . 3 How careful should each Person be They do not him offend ; For if God's Word doth side with him , It will appear i' th' end ; 4 The Soul as Guilty will be found , And Cast too shall such be , And by the Judge Condemn'd also To all eternity ; 5 Then wo to such who treach'rously Their Conscience do abuse , Or stifle him whom God thinks good In this great Case to use 6 Ev'n as a Witness for himself In ev'ry Man 's own Heart , To Evidence to Matter of Fact , And Judgment to impart , 7 As God's true Witness , for to clear Him who would judge aright , And make it also to appear So in each Man 's own sight . The Second Part. 1 Then look to it , ye Sinners , who Your Conscience stifle now ; For he against you will be call'd One day , and make you bow ; 2 And though you think to silence him , So that he cannot speak , Yet in the Judgment-day he 'll rouse , And make your hearts to ake . 3 If you live not up to your Light , Then fear what will ensue ; For when he doth receive more sight , He quickly will renew 4 His dread Commission from the Lord , And you condemn'd shall be ; If he accuses by God's Word , No help there is for thee , 5 Unless thou dost leave off thy sin , To end the bitter strife , He 'll make thee quickly to cry out , As weary of thy life . 6 But O how happy is the Man That Conscience by God's Word Doth quite discharge from guilt of sin In sight of the bless'd Lord ! 7 From this great Witness none can fly , He will also appear At the last day , and will accuse , Or otherwise will clear . HYMN 118. The Third Part. Sing this as the Hundredth Psalm . 1 IF Conscience is become my Friend , And chearfully doth speak to me , And I do to his motions bend , No matter though I hated be : 2 No matter 't is who doth revile , If Conscience doth his witness bear For us , and doth upon us smile , Most easie will all things appear . 3 If Conscience now doth give us rest , And from all burthens sets us free , Again we would not be opprest In the old bonds of misery , 4 For Kingdoms , nor for Crowns of Gold , Such inward joy doth he afford , That nothing can the lame unfold , It so aboundeth in the Lord. 5 'T is Conscience which with peecious Food Doth feed God's Saints continually ; Its Dainties also are so good , All other Sweets they do defie . 6 This Banquet lasting is also , 'T is here they feast both night and day , With all supplies they meet with do , And none their joys can take away . 7 'T is Conscience which doth chearful make When Saints possessed are with grief ; And when they suffer for his sake , He brings them joy and sweet relief . The Fourth Part. 1 When Troubles rise and do encrease , And Sinners to the Mountains fly , Conscience to Saints doth speak much peace , And makes them sing when they do die . 2 When others do amazed stand , A place of shelter , Lord , have we , And Conscience will lend us a hand , That we may hide our selves in thee ; 3 And in safe Chambers lock us up Whilst all the Troubles here shall last , And free us from the bitter cup 'Till all the indignation's past . 4 At Death , and in the Judgment-day , What would Men give for such a Friend ? All those which do him disobey , They 'll find themselves undone it ' th' end . 5 How will such Souls repent too late , And wofully will howl and cry ! But whilst such do condole their sate , Our Souls shall sing continually 6 In joyful Hymns unto our God , Who has preserved us from harms , And ever will protect us still From Satan's base alluring Charms . The End of the Sixth Part. PART VII . Containing several SACRED HYMNS , Setting forth . The Glory of God's CHURCH : Likewise Of Afflictions , the Day of Grace ; And of the four last things , viz. Death and Judgment , Heaven and Hell. HYMN 119. Psal. 87. 3. Glorious things are spoken of thee , O City of God. GLorious things are spread abroad Of Sion , far and near , That blessed City of our God , Whose beauty is most rare : 2 There is a quiet stream makes glad The City of the Lord ; His presence will secure her peace , And timely help afford . 3 Her Building is of Precious-stone , Her Foundation 's sure ; No Jasper ever hath so shone Like it , it is so pure . 4 'T is God who did this City raise , And he will it repair , That it may be to his high praise , Himself also dwells there : 5 It is his Dwelling-place below , The Palace of our King ; And all great Kings shall Gifts bestow , To make her glory ring 6 Throughout the Earth , to such degree Shall she her beauty spread ; Her glory shall by great and small Be much admired . 7 Then sing , ye Saints , lift up your voice , Who do in Sion dwell ; What People like unto you are , O happy Israel ! HYMN 120. Isa. 5. 1. Now will I sing to my Well-beloved a Song of my Beloved , touching his Vineyard , &c. 1 NOw even will I sing a Song To my Beloved dear , A Song of his own Vineyard 't is Which he hath planted here . 2 My Beloved he a Vineyard hath In a most fruitful Hill , And he also fenc'd it about With care and greatest skill : 3 He planted it with the choice Vine , And built a Tower too , Where he doth dwell , who is divine , This doth its glory show . 4 A Wine-Press too he made therein , Which Wine pours forth amain , Of which he doth delight to drink , Due glory to obtain . 5 'T was to this end he took such pains , And such great cost laid out ; 'T was for his praise , and for our good 'T was planted without doubt . 6 He gathered also out the stones Which did the same annoy , And did preserve it ev'ry day , That none might it destroy . The Second Part. 1 And then he looked it should bring Forth Grapes both sweet and good , But ah ! it was a grievous thing If rightly understood , 2 That after all his cost and pains It should wild Grapes bring forth , When no Vineyard was like to it Planted in all the Earth . 3 But hark now what the Lord doth say , The Hedge I 'll take away , And also waste I will it lay To evil Beasts of prey ; 4 For what , alas , could he do more For it than he hath done ! And doth it still wild Grapes bring forth ? This made his wrath to burn 5 Within his Breast , and therefore did Resolve for to restrain The precious Clouds that watered it With sweet and blessed Rain : 6 Or make his Ministers who preach His good and holy Word , Useless to it , so that they might To it no good afford . 7 O then , ye Saints take heed and fear Lest you should barren prove ; For if you do , God may from you His presence quite remove : 8 But if that you who are his Church Bring forth the Fruit of Grace , He never will deal with you thus , Your glory to deface . HYMN 121. 1 Cor. 10. 15. All baptized into one Body . Col. 1. 18. He is the Head of the Body , the Church . 1 EV'ry natural Body hath A Head , and hath but one ; The Head , Lord , of thy Church thou art , Thou art her Head alone . 2 And all her Members joyned be To thee in sacred bonds , And influence they have from thee , In thee her glory stands . 3 〈◊〉 all Members of the Body are Of use unto the whole , So of some use unto thy Church Is every gracious Soul 4 Who is a Member of the same ; If any rotten are , And past all hope of being heal'd , No being must have there , 5 But off they must be cut with speed , Lest worser dangers fall ; For one polluted Member may Even soon corrupt them all . The Second Part. 1 Wo unto him who shall attempt This Body to divide , Or make a Schism , 't is all one , With piercing of Christ's side ; 2 For O the nearness that 's between The Body and the Head , Don't cut Christ's Veins , remember well What once he suffered . 3 O wound him not again , I say , His Body don't annoy ; If it you mangle , he will you For evermore destroy : 4 But see that ev'ry one doth seek To do good to each other , And pity take continually Of the poorest Brother . 5 O live in love , and see how near You to each other are , And equally your Duties do , And nothing do you fear . HYMN 122. Exod. 3. 2. And the Angel of the Lord appeared unto him in a flame of Fire out of the midst of a Bush. 1 THy Church , Lord , in her self is poor , Like to a Bramble dry ; 'T is , Lord , in thee , in thee alone Doth all her glory lye . 2 But though a Bush , yet in it thou Dost dwell for evermore , And therefore she is not consum'd Ev'n now as heretosore . 3 This Bush long time on fire has been , O 't is a wond'rous sight , Though in the fire , yet not burn'd , This may our Souls invite : 4 To take a view , as Moses did , O why is ▪ this thing so ? Alas , thy Church is dear to thee , Beyond all things below ! 5 O then let all those precious Birds Who in this Bush are hid , Sing forth thy praise continually , And none their Souls forbid . 6 The time of singing , O 't is come , Since the sweet Turtle-Dove Did let us hear , in this our Land , His voice from Heav'n above . HYMN 123. Rev. 1. 20. The Golden Candle-sticks are the seven Churches . 1 THy Churches , Lord , are like unto Rich Candle-sticks of Gold , In whom shines forth that glorious light Which Sinners do behold . 2 Those Candlesticks which are so rich Are seldom to be found But in the House of a great Prince , Whose glory is renown'd . 3 This shews the Churches of the Saints Do , Lord , belong to thee , Who art the glorious King of Kings , They useful also be , 4 As Candlesticks in a large House , In which the Light they place ; And also are for Ornament Ev'n thus , through thine own Grace , 5 Are all thy Churches here on Earth Of use , Lord , unto thee , And unto others , who likewise Thy Riches in them see . 6 Thy Candlesticks then don't remove , But let their Light so shine , That all the Earth may lighted be Into all Truths of thine . HYMN 124. Luk. 12. 32. Fear not little Flock , &c. 1 THy Church is like a Flock of Sheep , Whose number is but small , Which thou thy self dost always keep , And wilt preserve them all . 2 Thy Saints , like Sheep , are innocent , Most harmless , also meek ; If any of them go astray , 'T is thou who dost them seek . 3 Thou also dost them feed and lead In Pastures flourishing , And hast for them a resting-place , Besides the Water-spring . 4 They subject are for to get Soyl , But thou dost wash them in The Fountain of thy precious Blood , From ev'ry stain of sin . 5 As Sheep are fruitful , so thy Church And Children are , O Lord ; They honour bring to thee , and then To Men profit afford . 6 Fear not , ye Saints , tho' Wolves abound , And other Beasts of prey ; For Christ will keep you safe and sound Unto the Judgment-day : 7 And you the Kingdom shall receive , Rejoyce and sing therefore ; Keep close to Christ , and mind the Flock Which follow'd him before . HYMN 125. Job 25. 6. The Son of Man a Worm . 1 AH ! what mean and despis'd things Are Worms that crawl on Earth ! Man is a Worm , he from Earth sprung , From thence were we brought forth . 2 No , beauty in a sorry Worm , Man's glory that is gone , Contemptible is in thy sight , Each vile and wicked one . 3 What can a Worm do to preserve It self from hurt or wrong , That is in danger by each foot ? So we are all day long . 4 We can't preserve our selves one day , Our Life is but a blast ; And one small sin , if not purg'd out , May damn the Soul at last . 5 Then do not pride it in your selves , You to the Worms must go ; For all your beauty soon will fly , You must corruption know . HYMN 126. Job 14. 2. He fleeth also as a shadow , and abideth not . 1 ON Earth our days will be but few , Like as the shadow flies ; Or like unto the Morning-Dew , Doth pass when Sun doth rise ; 2 So do our Days , our Months , and Years , Make haste to fly away , Much like the Blossom he appears , Which quickly doth decay : 3 Or like the Flower in the Spring , Whose beauty 's very rare ; And as the Birds in Summer sing , We may our selves compare . 4 The glory of the Flowers fail , The Summer ends also ; The Birds do then themselves bewail , And know not what to do . 5 The Blossom withers soon away , Like Jonah's Gourd 't is gone ; So we sprout up , and shall not stay , Our lives will soon be done . HYMN 127. Rom. 8. 17. If Children , then Heirs . 1 IF we are Children of the Lord By being born again , Then are we also Heirs with Christ , And with him we shall reign . 2 He that 's an Heir to a great King , He is a Prince by birth ; And so is each true Child of God , The holy Scripture saith . 3 The Heir shall the Inheritance At last Possession have , And so shall all Believers too The Crown at last receive . 4 But as the Heir must wait awhile Until he comes to age , So must we all with patience wait Till we have run our stage . 5 The Heir is likely richly cloath'd , Whereby it is he 's known ; So all God's Saints with holiness Are cloathed ev'ry one . 6 The Heir , as the Birth-right of old , The Blessing had always ; So all the Saints chief Blessings have , And therefore sing God's praise . HYMN 128. 1 Cor. 9. So run that ye may obtain . 1 HE that the Prize doth think to have , Must take the greatest care To set out timely , must begin Before old age draws near . 2 He that would win the Prize also , Must know what way to run ; And must hold out , not weary be , Until the Prize he 's won . 3 All weights he must cast off with speed , And temp'rate also be , Or else he 'll saint , and never will God's blessed Kingdom see . 4 Such who do run a race , sometimes Have many Lookers on ; Both Men and Angels view the Saints , And mind how they do run . 5 They who do run an earthly Race , Run for some earthly thing ; But ev'ry Saint that gains the Prize , Shall Crown'd be as a King. 6 O then , ye Saints , run you apace In ways of Piety ; Gird up your Loyns , and nothing fear , Look up , lift up your Eye 7 The Prize to see : Ah! 't is your own , And when you end your days , You shall receive it , therefore now Break forth and sing God's praise . HYMN 129. Heb. 11. 13. They confessed they were Strangers and Pilgrims on the Earth . 1 LOrd , we are Pilgrims on the Earth , As all our Fathers were ; For this is not our dwelling-place , No ' biding for us here . 2 As Pilgrims go up hill and down , And meet with troubles do ; So , Lord , thy Saints , while they are here , Do many sorrows know . 3 A Pilgrim is a Stranger in Those places where he lyes , And therefore is not taken with Those things which he espyes , 4 Or doth behold where he doth come : What are these things to me ? Saith a poor Saint ; I must be gone , I better things do see . 5 A Pilgrim loves good company , Don't care to go alone ; So do God's Saints delight in such Who do Christ Jesus own ; 6 And walk with them in the same way , If that they be sincere , They prize their precious company , They helpful to each are . 7 A Pilgrim , when he 's come near home , He greatly doth rejoyce ; O let such Saints whose work 's near done , Lift up with joy their voice . HYMN 130. Job 9. 34. Let him take his Rod from me . 1 LOrd , if we do thy Word transgress , And against thee offend , Thou wilt chastise us , more or less , By tryals thou dost send : 2 But thou wilt not thy love remove , Thy Covenant is sure ; 'T is but our Souls to try and prove To make us all more pure . 3 Fathers , we know , have divers Rods , And as the offence may be , They lighter or the heavier strike , And so likewise doth he . 4 'T is always for our good we know He puts our Souls to grief , And thou great bowels , Lord , dost show , And sends us then relief . 5 O then , ye Saints , don't think it strange That God his Rod doth use , But bear it , and give praise to him , And mark what next ensues . 6 After he hath you try'd , ye shall Come forth like pure Gold , And in Afflictions to you all God will his love unfold . HYMN 131. Lam. 3. 2. And brought me into darkness . 1 DArkness sometimes , Lord , doth invade The Children of the Day ; Yet we should , when we want sweet Light , Our Souls upon thee stay . 2 The Sun sometimes is hid from us , And then with us 't is Night ; So Darkness doth upon us seize , When we have lost the sight 3 Of thee , O Lord , if thou art hid , That we can't see thy face ; O then 't is night , and we bewail Our sad and woful case . 5 But though dark Clouds do cover us , And we are in the night ; Yet will our Sun rise up and shine , And we shall have sweet light . 5 But O how sad and comfortless Is it i ▪ th' dark to dwell ! But what 's the darkness Saints see here , To th' darkness that 's in Hell ! 6 Then do not mourn , ye gracious Souls , Your darkness soon will fly , And you shall precious Light enjoy Unto eternity . HYMN 132. Isa. 4. 6. A Covert from the Storm , &c. 1 SAd Storms and Tempests we expect Whilst Winter-days do last ; And so do Saints , whilst they are here , Look for a piercing blast . 2 As by some certain Signs Men know A Storm is very near , So do thy Saints , O Lord , likewise Foresee their troubles here ; 3 And therefore should prepare for them By warning thou dost give , And carefully their lives amend , And all more godly live : 4 And also with the greatest care Haste to their hiding-place By Faith and Prayer get into thee ; For whilst they see thy face , 5 And do enjoy thy presence sweet , They nothing need to fear ; But we , alas , through unbelief , Astonish'd often are . 6 But let us know , O Lord , we pray , That Ship can never sink In which the blessed Jesus is , Whatever we may think . 7 In this also much comfort lyes , Thou canst the Winds command , And still the Seas , and make a calm By thy own mighty hand . HYMN 133. Psal. 42. 7. All thy Floods and Waves are gone over me . 1 THe Floods , O Lord , the Floods do rise , They roar , and make a noise ; The Floods break out and swell a●●in , And do list up their voice . 2 There 's many Waters we do see That threaten us full sore ; The wicked rage and swell in wrath , O Lord , still more and more . 3 They all conspire with one heart How they may thee withstand ; Arise , O Lord , and take our part , They are in league and band . 4 The Tents of all the Edomites , The Ishmaelites also , The Hagarens and the Moabites , With divers others too . 5 Gebal with Amon , and likewise Doth Amaleck conspire ; The Philistines against thee rise , With them that dwell at Tyre . 6 O thou who sits upon the Floods To rule and govern all , Break forth upon thine Enemies , And give them their last fall . HYMN 134. The Second Part. 1 ONe grief , and then another doth Like Clouds their Waters pour ; The Floods of cursed evil Men Do threaten to devour 2 Thy People all : O Lord , look down ! Rebuke them in thy wrath ! Thou art our hope and our defence , O stretch thine Arm now forth , 3 And let them know they are but Men , And must subject to thee ; What evil they intend to do , Let it prevented be ; 4 And we will lift thy Name on high , And them we will not fear , If thou wilt , Lord , our sins forgive , And for our help appear . HYMN 135. Heb. 3. 7. To day if you will hear his voice . 1 TO day , O hear God's gracious Call , O don't the time delay ! The morrow you must not boast of , 'T is now whilst 't is to day . 2 Night is no time to do work in , And Night will soon be here ; O then repent and leave your sin I To Jesus lend your Ear. 3 To Day , whilst the sweet Sun doth shine , O hearken to God's Word ! Now whilst you have the Means of Grace , Turn ye unto the Lord. 4 The Morning of your Day is gone , Nay 't is already Noon ; The Evening too is coming on , And here it will be soon . 5 Your Sun begins to draw full low , And quickly will go down ; Rouze up and do your work apace , Before your Day is gone . HYMN 136. Mat. 12. 20. A bruised Reed shall he not break , and smoaking Flax shall he not quench . 1 THat Soul , O Lord , in whom's begun The blessed work of Grace , Tho' he may droop , and broken be , Yet shall behold thy face . 2 The feeble and desponding Soul That 's like a bruised Reed , Thou wilt , Lord , take pity upon , And soon supply his need . 3 Altho' he 's like to smoaking Flax , Where little fire is seen ; Yet he shall see that work go on Which shall destroy his sin . 4 Grace at the first seems to be small , Which makes the Soul to doubt , That in him there is none at all , Yet thou wilt bring him out Of all his fears , and he shall have A glorious victory , And triumph shall in Songs of Praise To all eternity . HYMN 137. 1 Cor. 15. 36. Thou Fool , that which thou sowest is not quickned , unless it die . 1 LIke as the Seed which Men do sow Some time lyes in the Earth ; And then it sprouts , and we all see A Resurrection hath . 2 And as the Seed , unless it die , It is not quickened ; So we first die , and afterwards Are raised from the dead . 3 Death doth approach , all Men must die , And turn unto the dust ; The Grave that is the House for all , And thither go we must . 4 Uncertain is the time of death , 'T is certain all must die ; And certain 't is when death doth come , Comes in eternity . 5 No Mortal can himself deliver From th' power of the Grave ; And as we die , so we are sure Another life to have . The Second Part. 1 The Resurrection-day will come , When we shall rise again ; Remember well the Day of Doom , And where you must remain ; 2 For if in sin at last you die , To Hell you shall be cast ; But if in Christ you fall asleep , Your happiness will last 3 For evermore ; you shall then be With Christ and holy Men , Where you shall with the Angels sing All praise to God , Amen . 4 Blessed are they who in the Lord At last do come to die ; For as all such from labour rest , So shall assuredly 5 At the great day , when Christ appears , Appear in glory bright , And in God's Kingdom shall henceforth Shine like the Morning light . 6 Then do not mourn for such who die In Christ their dearest Friend ; Their gain is great , of all their grief There is a final end . HYMN 138. 1 Thess. 4. 14. Them that sleep in Jesus , will God bring with him . 1 DEath is a sleep , it is a rest From all our labour here , And to the Saints it is the best , And so it will appear 2 They fall asleep in a sweet place , They sleep in Jesus do ; They Union have with him through Grace , Which death can't overthrow . 3 Death can't dissolve that blessed Knot , That union doth remain , And unto Jesus Christ do go , Death unto Saints is gain . 4 But though the Sinner falls asleep , His sleep is troublesome ; His Spirits shall no rest receive Till the last day doth come ; 5 But under wrath and dreadful Ire His Spirit then shall lye ; When death dos come , he feels Hell-fire , He sleeps in misery . 6 'T is but one part that taketh rest , That Sleep too soon will o're , When God will on Body and Soul Eternal vengeance pour . HYMN 139. Phil. 1. 13. Having a desire to depart and be with Christ , &c. 1 DEpart from what ? and whither go ? But why art in such haste ? O 't is because thou well didst know How sweet Christ's love doth taste . 2 Depart from Earth , and go to Heav'n , From Saints that dwell below , To them to whom bless'd Crowns are given , Who do no sorrow know . 3 Depart from Sin and Suffering , To go to lasting bliss ; From being Poor , to be a King ! What change is there like this ? 4 But yet thou must wait till the time That God prefixed hath ; And then thou shalt depart in peace , And have the end of Faith. 5 O happy Man , thou art the Lord's , Let death come when it will : And he thy precious Soul at last Will with his glory fill . HYMN 140. Psal. 49. 14. And the Righteous shall have dominion over them in the morning . 1 THe Morning comes when Night is gone , The Night is now far spent ; The Resurrection day comes on , When Jesus shall be sent 2 To call the Dead out of their Graves , That is the Morning sure Which will not have another Night , That Day will last for ever . 3 Thy Sun will rise , and ne're go down ' And then thou shalt awake Out of thy Bed , and have a Crown That will thee happy make . 4 Thou wast of no esteem on Earth , But a poor Underlin ; But shalt at last dominion have When that day doth begin . 5 It will a Morning be in which No Clouds shall more appear ; Thy Sun shall rise , and shine he shall Beyond all shinings here . 6 O wait , ye ▪ Saints , then for the Morn ! Look up , it is ev'n day ! Break forth and sing all Saints of God , Who dwell in House of Clay : 7 Your day doth hasten on apace , Look up , lift up your Eyes , The Morning comes when you shall rule O're all your Enemies . HYMN 141. Rev. 20. 12. And I saw the dead , small and great , stand before God , and the Books were opened , &c. 1 HArk how the mighty Trumpet sounds , The Judge is on the Throne ! Now joy to Saints shall much abound , But hark how Sinners groan ! 2 Now , now the Books shall opened be , The Judgment-day is come ; And Christ will judge impartially , And Sinners shall be dumb ; 3 Nothing to say : Ah! no excuse ● All silent , all are mute , And shall the Sentence now receive , Which wrath will execute . 4 Rejoyce , ye Saints , for Christ will say , O Come who are blessed ! Ye blessed of my Father , now With joy lift up your head , 5 And take the Kingdom long prepar'd For you : But ah ! alas ! The wicked then will houl and cry To see their woful case . HYMN 142. Of Heaven . 2 Tim. 4. 8. Henceforth there is laid up for me a Crown of Righteousness , &c. 1 NO sooner shall the Judgment end , But Saints shall crowned be , And shine they shall in glorious Robes Unto eternity . 2 Then shall we see the blessed One Who crowned was with Thorns , Who shed for us his precious Blood , Whose Heart was broke with scorns : 3 Him whom our Souls so dearly love , We all shall shortly see With open face , and shall above With him for ever be . 4 That Man that here met with disgrace , We there shall see so bright , That Angels can't behold his face For its exceeding light . 5 What gladness will possess our heart When we shall see these things ! For light and life in ev'ry part Will rise like lasting Springs . 6 Next unto Christ we shall behold Saints Souls in glory shine , Whose Bodies shall be made like his , All glorious , all divine . HYMN 143. The Second Part. 1 EAch Saint shall then shine more or less In Crowns excelling Gold , Triumph they shall in heavenly bliss Amazing to behold ; And each of them in majesty Shall represent a King ; Yea , Angel-like for dignity , And shall with Cherubs sing : 3 Immortal are they ev'ry one , And shine like to the Sun ; Their glory also shall abide , Their day shall ne're be done : 4 Their Bodies which sometimes were torn , And Bones that broken were , For Jesus's sake he will adorn With health and glory fair . 5 They shall also with Angels then Joyn in sweet harmony , To sing and celebrate God's praise Unto eternity . 6 This we shall hear , this we shall see , While raptured in bliss , When we with blessed Jesus be ; What happiness like this ? HYMN 144. The Third Part. 1 OUr Friends that lived Godly here Shall there he found again ; Ah! we shall meet , and then we shall Together all remain . 2 This is the place , this is the state Of all that are sincere , Which Men nor Angels can relate , So great 's the glory there . 3 Grace here doth tune our hearts and tongues For heav'nly harmony , That sing we may with Angels all Unto eternity . 4 Here run the Chrystal streams of Life Quite thorough all our Veins ; Grace doth our Souls to God unite , Like glorious Golden Chains : We here are made both fit and meet For that Inheritance , 5 Where we shall reign triumphantly , And have preheminence . 6 Now that which sweetens all is this , Our glory will remain ; No end will there be of our bliss , When we begin to raign . 7 In hopes of that high glory then Break forth , ye Saints , and sing ; And also live unto the praise Of your most glorious King. HYMN 145. Of Hell. Mark 9. 46. Where the Worm dieth not , and the Fire is not quenched . 1 WHen Saints shall glorified be , The Sinners pangs excell ; When Saints shall all in Heaven sing , Sinners shall houl in Hell. 2 The foolish Sinner little thinks What sorrows will abound Within himself , when on the brink Of Tophet he is found . 3 Hell is , alas , beyond all thought So frightful , and forlorn ; No mortal Creature can relate The pangs that there are born . 4 God will exclude them evermore From his most blessed face : And them involve in misery , In shame , and in disgrace . 5 God is the Fountain of all Good , Of Life , of Light and peace ; They then must needs be wretched all Who are depriv'd of these . 6 Unto a dreadful burning Lake All on a fiery flame Hell is compared ; wo to them Who once do feel the same . HYMN 146. The Second Part. 1 NO light , but darkness there doth dwell ! No peace , but horror strange : Ah! they who once do come to Hell , Will find a dismal ch●nge ; 2 A fiery Lake , a Furnace hot , A Burning Oven too It is compared in God's Word , And thither Sinners go . 3 And further , God to shew their state Who in their sins do die , Compares it to burning Brimstone , To shew their misery . 4 And as a stinking steam and smoak Of Brimstone bad does smell , And blinds the Eyes , and Stomach choaks , So are the pangs of Hell. 5 To see a Sea of Brimstone burn , Would it you not affright ? But they whom God to Hell doth turn , Are in a worser plight . 6 This burning cannot quenched be , No , not with Tears of Blood ; No mournful groans in misery Will there do any good . 7 O damned Sinners see your fate , The Day of Grace is done ; Repentance now is much too late , All mercy 's fled and gone . The Second Part. 1 Pet. 3. 19. The Spirits in Prison . 1 Hell also , in another place , Is call'd a Prison too ; And all to shew the woful case Of such sin doth undo : 2 Which Prison , with its Lock and Barrs Of God's lasting Decree , Will hold them fast ; O how this marrs All thoughts of being free . 3 Out of these brazen Barrs may they The Saints in glory see ; But this will not their grief allay , But to them torment be . 4 Those Chains that darkness on them hangs , Still ratling in their Ears , Creates within them heavy pangs , And still augments their Tears . 6 Thus hopeless of all remedy , They dyingly do sink Into the Jaws of Misery , And Seas of Sorrows drink ; 6 For being fill'd on every fide With helplesness and grief , Headlong into despair they slide , Bereft of all relief . The Third Part. Hell a bottomless Pit. 1 And Hell also is call'd a Pit , Prepar'd for those that die The Second Death , a term most fit To shew their misery . 2 A Pit that 's bottomless is this , A Gulph of grief and woe , A Dungeon which they cannot miss , That will them quite undo . 3 Thus without stay they always sink , Thus fainting till they fail ; Despair they up like water drink , These Prisoners have no Bail. 4 Here meets them now that Worm that gnaws , And plucks their Bowels out ; The pit too on them shuts her Jaws , This dreadful is no doubt . 5 This ghastly Worm is guilt of sin , Which on their Conscience feeds , With Vipers Teeth both sharp and keen , Whereat it sorely bleeds . 6 This Worm is sed by memory , Which strictly brings to mind All things done in their Body here , As we in Scripture find . 7 Their Conscience is the Slaughter-shop , There hangs the Axe and Knife ; 'T is there the Worm doth them torment , With most egregious strife . 8 They sooner may drink up the Sea Than shake off these their fears , Or make another in one day As big with brinish tears . 9 They sooner may the Stars account Than loose their dismal bands , Or tell the number of their Hairs , Or number of the Sands 10 Of the Sea-shore , as see the end ▪ Of their sad misery ; O Sinners fear and tremble all ! Think on Eternity . The End of the Seventh Part. PART VIII . SACRED HYMNS of Praise , on several Occasions : As they have been sung in several Congregations ▪ HYMN 147. Sin laid upon Christ. 1 LO , Christ hath suffer'd for us all When Enemies we were , Therefore we will thy Name extoll , Whose love did thus appear ; 2 For we like Sheep have gone astray , And ready were to fall ; And God hath lain the load on thee , To give rest to us all . 3 Thy precious Praises therefore , Lord , Sincerely let us sing , And laud thy Name with one accord , O God and heavenly King ; 4 For all thy loving-kindness , Lord , And for thy truth divine ; For thou hast made thy holy Word O're all thy Name to shine . 5 Help us to praise thee , and to live Wholly alone to thee , And not forget from whence doth come Our present liberty . 6 O shine upon thy Church always , And bless our joynt-endeavour ; And prosper thou our handy-work Now and the same for ever . HYMN 148. To be sung after the Lord's Supper . The good Physician . 1 THy love , O Lord , was very great To such vile ones as we ; Our hearts were once dead as a stone , But now they quickned be . 2 Slight Balm may heal a slighter sore , But there 's no Med'cine good Which can to life our Souls restore , But the Physician 's Blood. 3 Lord Jesus when we thee espy , Though life is almost gone , We see by Faith we shall not die , All praise to thee alone 4 Who hast pour'd in sweet Oyl and Wine To heal each wounded heart ; O thou wilt heal all Souls of thine , Who for their sakes didst smart . 5 We therefore will unto thee sing , And thee always adore ; To him from whom all Blessings spring Be praise for evermore . HYMN 149. A Hymn of Praise after the Lord's Supper . The Banqueting-House . 1 HAlleluja let us sing aloud , Salvation , Glory , Fame , Be given to the Lord our God , O glorifie his Name , 2 Who loved us , and sent his Son For our eternal good , To wash away our scarlet sins In his most precious Blood. 3 Into the House of Banqueting He brings us to be fed , Love is the Banner flourishing VVith honour o're our head . 4 Beneath his shadow we are plac'd VVith joy and true content ; His Fruit is sweet unto our taste , His VVord and Sacrament . 5 O draw me my dear Saviour then VVith thy strong Cords of Love , And we will all run after thee As fast as we can move : 6 And in thy Name , O Lord , we 'll trust , For that 's a Tower strong , Whither the Righteous oft doth fly For shelter all day long . HYMN 150. Divine Wrath. 1 THe day doth come , and burn it will Like to an Oven hot ; And all the proud shall be Fuel Who have the Lord forgot : 2 Nay it begins now to break forth , And will burn more and more ; On all the wicked of the Earth God will his vengeance pour . 3 Evil shall slay the wicked Man For sin which he hath wrought ; And such who hate God's faithful Ones , Shall quickly come to nought . 4 But all who do fear thee , O Lord , Thou wilt keep safe and sound ; And such who put their trust in thee , Thou never wilt confound , 5 But save them in the day of wrath , The which is very nigh , When all the wicked of the Earth In direful Flames shall lye . HYMN 151. A Hymn of Praise after the Sacrament . The Bread of Life . 1 WIth precious Food , Lord , we are fed , Which we have cause to prize ; Our Table is most richly spread With choice Varieties . 2 The harmless Lamb most innocent For us is ready slain , And we as Guests are hither sent To feed on him again . 3 But O what Love and Grace is here ! When we were hungry , Christ's Body , Lord , thou didst prepare That for us he might die ; 4 For nothing but his Flesh and Blood Could our poor Souls sustain ; Therefore , O Lord , thou didst cry forth , O let my Lamb be slain . 5 O let his precious Blood run out , For to them it I 'll give , Or else they 'll perish without doubt ; 'T is do●●● Come , eat , and live ! 6 Eat , eat , O Friends , on what is good , And drink abundantly ; The best of Heav'n is your Food , No fatness I deny . 7 O Lord , thy Love is very sweet , And we therefore do cry , O feed us with this precious Food Untill we come to die . 8 And we will sing thy Praises , Lord , Even both rich and poor ; And to the blessed Lamb we 'll sing Praises for evermore . HYMN 152. A Hymn of Praise after the Lord ▪ Supper . Saints die with Christ. 1 ALI glory unto Christ the Lord , 'T is thy immortal fame VVe will sing forth with one accord , And glorifie thy Name . 2 O blessed God , thou art all Love , No minute 'scapes thy breast , But brings a favour from above , In that sweet love we rest . 3 Lord , didst thou die , and do we live ? Hath not grief slain us yet ? Vocuhsafe to us thy grace to give , To live as it is meet . 4 Did thy most precious love to me Make thee to leave thy Throne , And mount the Stage of Infamy ? And shalt thou die alone ? 5 Lord , let me die unto sin , That death , O let me see ; Be thou the death of sin , O Lord , VVhich was death unto thee ; 6 And as all fulness is in thee , O then we pray pour in , For we are empty thou dost know , Except it be of sin . 7 And since thou hast , O Holy One , A Salve for ev'ry Sore ▪ Let us rejoyce and praise thy Name Now and for evermore . HYMN 153. Luke 13. 10. Joy in Heaven when Sinners repent . 1 LOrd , is there joy in Heav'n above ▪ VVhen Sinners turn to thee ? Let this our Souls affections move , To long till it we see . 2 VVhat cause of joy then hath that heart VVho with repenting tears Unfeignedly cleaves unto thee , And to thy ways adheres . ! 3 Shall holy Angels , Lord , rejoyce In our sweet happiness , When all the good is unto us , To them not more nor less ? 4 In this they act , Lord , like to thee , Who for our only good VVas sacrificed on the Tree , To wash us in thy Blood : 5 And shall not we now learn of thee To seek the good of others ? And with one heart strive to impart All comfort to our Brothers ? 6 Rejoyce with them that do rejoyce , This duty let us love ; And then thy VVill we shall fulfill As Angels do above . 7 But what a low and carnal heart Hath he , whoe're he he , VVho being full , will not impart To those in misery ! 8 To pity , and not to relieve , Doth certainly declare Such never did God's Grace receive In truth , nor are sincere . 9 Acknowledg how you have transgress'd Against the Lord your God , And let it be with grief confess'd What By-Paths you have trod ; 10 For if we do our sins confess , Faithful and Just is he , From sin and all unrighteousness To cleanse and set us free . HYMN 154. Sung after Sermon . Psal. 31. 19. Great Goodness laid up , and wrought out . 1 GReat Goodness thou , O Lord , hast wrought Who can of it conceive ? And those thou dost regenerate , 'T is they do it receive : 2 'T is they who are delivered From that forlorn estate They once were in when they lay dead Under thy fearful hate . 3 'T is they whose Souls united be Unto thy self , O Lord ; And have Communion too with thee , And prize thy blessed Word . 4 They are alive , and love thee dear , Thy Image also they Do in their Souls most clearly bear , And taste of thee each day . 5 They of Christ's Blood and Merits shall For certain have a part ; And though they sin , they cannot fall From thee , Lord , in their heart . 6 Their Souls shall live eternally , They sing thy praise therefore ; This work being wrought in our Souls , We 'll sing for evermore . HYMN 155. A Hymn of Praise after the Sacrament . A Feast of Fat things . 1 LOrd , thou our bless'd Physician art , Who for our Souls didst die ; Thou dost thy precious Blood impart , Our Souls to purifie . 2 When sin and sickness did appear , And nought could do us good , A Med'cine then thou didst prepare , To heal us with thy Blood. 3 Thou art , O Lord , our glorious Sun , Light , Heat and Life 's from thee ; And thou upon our Souls has shone , By which we quickned be . 4 A Banquet rich thou dost provide , A Table of Fat things ; To feast our Souls , O let us eat And drink of thy own Springs . 5 The Feast is thine , of thine own cost , The Lamb is of thy Fold ; It is the best in all the Flock , More precious far than Gold. 6 No spot in him was ever found , No blemish , but all pure ; Yet for us he had many wounds , Thy wrath he did endure . 7 He drank the bitter of the Cup , That no wrath might remain , That we might drink in draughts of love , And come to life again , 8 And spend our days upon the Earth In joy , through thy sweet Spirit , Until we come thy glory great In Heaven to inherit . HYMN 156. Psal. 31. 19. Goodness wrought . 1 HOw great is thy sweet goodness , Lord , VVhich for us thou hast wrought By Jesus Christ , our dearest Friend , VVho our dear Souls hath bought ; 2 That so we might that goodness have , His Life he did lay down , Our Souls from Death and Hell to save , And us with glory crown . 3 And as for us , Christ wrought it out , So in us we do see The Spirit works without all doubt , That we convinc'd might be : 4 And so doth cause us for to feel What unto sin is due , The weight of which would make us reel , And vengeance soon ensue . 5 But 't is to heal that he doth wound The Soul , and makes it cry ; And then with speed he doth make haste A Plaister to apply . 6 None but thy Spirit can convince , And us for Grace prepare ; And we , O Lord , may see from hence How helpless once we were . 7 To God the Father , and the Son , And Holy Ghost therefore , Be blessing , honour , and renown , Now and for evermore . HYMN 157. Sung after Sermon . Rom. 1. 6. The Gospel the power of God. 1 WE of thy Gospel holy , Lord , Are not asham'd to own ; Because thy glory shines therein , And power is made known . 2 Thy Gospel is the means whereby We , Lord , came to believe , And in it does great Riches lye , VVhich we by Faith receive . 3 Thy Grace in it does glorious shine , And by thy Spirit we Are wrought upon , and so made thine , And union have with thee . 4 VVhat cause have we therefore to sing That we thy Gospel have , And praise our God and heav'nly King , VVho strives our Souls to save ! 5 Our Enemies the Light do hate , And fain wou'd once again Suppress the Gospel , as or late ; O 't is their bitter pain 6 To see how Light and Truth breaks out , But this is , Lord , our joy ; Arise and put them to the rout Who would thy Truth destroy : 7 And we thy Praises will sing forth , And laud thy Name therefore ; O let thy Word shine through the Earth Now and for evermore . HYMN 158. The joyful Sound . 1 WHo hath or doth , O Lord , believe Th● Report which thou hast given ? Many will hear , ●but few receive Th● joyful News from Heaven . 2 The joyful Sound that 's spread abroad There 's few which it do mind ; For though they have it often heard , Yet not with hearts inclin'd 3 To that which is most truly good They have no mind at all But contrar'wise despise thy Word , And do contemn thy Call : 4 But unto some thou dost make known Thy glorious power divine ; And these are they that thou dost own , And callest also thine . 5 They do believe , and also fear ; They love and do obey : They cleave to thee , and are sincere , And follow thee alway . 6 And them dost thou with Blessings crown , They sing to thee therefore ; And hence it is thou dost them own , And wilt for evermore . HYMN 159. Psal. 23. 3. The Sinners Soul restored . 1 'T Is thou , O Lord , who dost restore Our Souls which went astray , And had been lost for evermore Hadst thou not found a way 2 For to recover us again , By sending of thy Son ; Under thy wrath we should have lain , And ever been undone . 3 Our sin and sickness was so sore , Nothing could do us good ; Nor life unto our Souls restore , But the Physicians Blood. 4 Our case was sad , woful indeed , If it we did but know ; Thou therefore sentst thy Son to bleed , Such bowels didst thou show , 5 That he for us , and in our stead Thy dreadful wrath did bear , That of his Flesh our Souls might seed , Lost strength for to repair . 6 Therefore we sing , Lord , unto thee , And well indeed may they Who by thy Grace now quickned be , And set in the right way 7 Unto eternal happiness , Whose Souls thou dost restore ; They all praise thee , Lord , more or less , And shall for evermore . HYMN 160. The Godly Man's Soul restored . 1 A Godly Man may greatly fall , But thou , Lord , wilt restore His Soul again , and so he shall Stand faster than before . 2 He under sin long shall not lye Before he doth revive ; And whilst he 's down , his Soul doth cry , And greatly does he strive 3 Against all sin , and it does hate , And fain would he get clear Of every sin and evil thing , To shew he is sincere . 4 But wicked Men do make a trade Of sinning ev'ry day , Their hearts are carnal , and so hard , Sins motions they obey ; 5 And in them also it doth reign , And they in it delight ; Hence under wrath they do remain , Being odious in thy sight . 6 All praise to God , the Lord above , We find it otherwise , That sin we hate , and thee do love , And thy sweet favour prize . 7 Good Men cannot contented be , Unless restor'd again , And thy most precious sace do see , And pardon do obtain . 8 All glory to thy gracious Name We give to thee therefore . And do resolve for to proclaim Thy praise for evermore . HYMN 161. Psal. 23. 3. The glorious restauration of the Soul. 1 THe Restoration of the Soul It is the work alone Of thy own Grace , O God most high , Which to us is made known . 2 Thy wisdom and thy power divine , And mercy infinite , In equal glory , Lord , doth shine Hereby in all Mens sight . 3 If thou hadst not stretch'd out thy hand Our Souls thus to restore , We must have lain in Satan's band , O Lord , for evermore . 4 But are our Souls restor'd indeed , And rais'd to life again ? And from eternal death so freed , Shall never feel that pain ? 5 And shall also preserved be Unto eternal bliss ; Well may such sing continually , What comfort , Lord , like this ! 6 What ground of joy and gladness's here ? We 'll raise thy praise therefore ; For all restored Souls shall sing To thee for evermore . The Second Part. The Sinner's misery , and the Saints glory . 1 Sad was the Loss Man did sustain By his most dismal Fall ; God's Image marr'd , his Soul deprav'd , And brought into great thrall ; 2 Defil'd , wounded , and naked made , And dead in sin did lie ; Thus did his glory at once fade Through his iniquity . 3 Bound in strong Bonds in Satan's Chains His Eyes put out also ; He wickedly his God disdains , To him a cursed Foe . 4 For in the mind such enmity Is there in each vile one , That they resist thee day and night , And bid thee to be gone . 5 But yet such Grace didst thou extend To such a filthy Foe , As to send Christ , thy only Son , The Devil to o'rethrow , 6 And Man redeem with stretch'd out Hand , Thy Image to restore ; And heal his wounds , and make him see Who was so blind before . 7 Into sweet Union with thy self Thou ta●●st him once again ; And he in thine own Bosom 's laid , Th● Enmity being slain . 8 From sickness he 's recovered , From bondage quite ser free ▪ He lives again who once was dead , And dearly now loves thee . 9 Well may this cause all Souls to sing Who thus restored be ; For unto them , Lord , from hence springs Joy to eternity . HYMN 163. The precious Promises . 1 A Happy Soul , O Lord , is he Who Union has with thee ; Th' Promises to him are given , Which sweet and precious be . 2 Lord , when thou giv'st thy self to us , Promises are precious ; But never till we did believe , Could we e're find them thus . 3 All praise to God , the Lord on high , And to Christ who did die To purchase for us Blessings store To all Eternity . 4 We now therefore , O Lord , will sing Unto our glorious King , From whence the precious Promises Of Grace to us doe spring . 5 What precious Blessings do we see , Who interest have in thee ! And shall be happy evermore Unto eternity . HYMN 164. A Hymn of Praise after the Sacrament . 1 HAlleluja ! O happy day That ever Christ was born ! And happy we that e're we see This everlasting Morn . 2 Bless'd be the Lamb that hither came To be a Sacrifice ; 'T is by thy Blood we have all good , In thee all Blessings lyes . 3 Our Bands to break thou didst them take , And with them thou wast bound ▪ God's Cords we burst , thou wast acurst To heal our grievous Wound ; 4 For us he dy'd , being crucify'd , Sustain'd that cruel death ; Wast broke with grief , us'd as a Thief , And gave up his sweet breath . 5 His Grave was made , and Body laid With the rich and unjust ; His Honour high despis'd did lye All cover'd up in Dust. 6 Admirable sight , a love most bright , Never the like was seen , That one so high so low should lye , Vile Wretches to redeem . ●Mongst Men , what one wou'd e're have gone His Son thus to abase , For Enemies that him despise , And were in such a case . 8 Prais'd be the Lord , prais'd be the Word And Spirit too therefore ; Sing praise will we to the bless'd Three , Now and for evermore . HYMN 165. Man's Impotency . 1 HOw weak , O Lord , is sinful Man , O how unable's he To act or do , much less to run , Until he 's drawn by thee ! 2 We , Lord , have no sufficiency , Nor power of our own , To think so much as one good thought , As of our selves alone ; 3 But all our whole sufficiency Doth from the Lord proceed , Who works in us most graciously Both the will and the deed . 4 O draw us then our Saviour dear With thy strong Cords of Love , And then will we run after thee As fast as we can move . 5 Shall we by thy own sovereign Grace These special drawings find ; Then shall we run our heavenly Race With a sweet raised Mind . HYMN 166. Isa. 55. 1. Come ye to the Waters . 1 O Come , ye thirsty Souls , and drink ; O Come , do not delay ! Is it not time , can any think , With speed to come away ? 2 O precious Grace and Love divine , Lord , we adore thee do , And praise that holy Name of thine From whence these Waters flow . 3 Waters of Life , how sweet are they To him that thirsteth sore ! O he esteemeth them each day , And loves them more and more . 4 They who of them do drink shall live , Yea , and shall never die ; And all that come , may them receive , Thou wilt not one deny . 5 They heal the sick and wounded heart And give sight to the blind ; There 's none shall ever be undone Who do these Waters find . 6 All praise and glory unto God We have these Waters store ; Let 's drink of them and let us live , And praise thee evermore . HYMN 167. Glorious Light shining forth . 1 NOw Christ is preached unto us , His glorious Name made known ; The Morning-Star sends forth his light , Dark Shadows now are gone . 2 The Morning of that long'd for Day Will soon break forth amain , When glory great shall fill the Earth , And Jesus Christ shall reign . 3 'T will quickly be that we shall sing A new and pleasant Song , And shall exalt poor Sions King , For whose sweet day we long . 4 He that his Soul pour'd forth to death , And dy'd a Sacrifice , Will like a Lyon quickly rouze , And all his Foes surprize . 5 The gracious Lamb that hither came For Sinners to be slain , Is worthy of all glory great , And therefore shall he reign . 6 The Song of Moses and the Lamb Redeemed Ones shall sing ; O let us on his side be found Sincere in ev'ry thing . 7 O happy they who thee have got That suffered on the Tree , And count all things as Dung and Dross When once compar'd to thee . 8 Then shall we find peace in our mind When thus we prize thy Name ; And fill●d shall we with glory be , Whilst others fill'd with shame . HYMN 168. The panting Soul. 1 ONe thing , O Lord , thy Saints desire , And would obtain of thee , Within thy Temple to enquire , Thy beauty there to see ; 2 That there may be our dwelling-place , Let us this mercy crave , And all provision of thy Grace There daily also have : 3 That to our joy we all may drink Of living lasting Springs , And also know and the will do Of thee the King of Kings : 4 And being fed with living Bread , May praise thy Name therefore ; Refresh'd from thee , from thirsting free , May sing for evermore . HYMN 169. Everlasting Rest. 1 TO the Eternal God above Let us loud praise proclaim ; Since we have tasted of his Love , Let 's glorifie his Name . 2 A blessed rest he hath in store For all who are upright , Where they shall be for evermore In his eternal light . 3 All Tears from off our Eyes shall then Be wiped quite away ; And we shall never mourn agen On that eternal day . 4 O then let 's fear lest we fall short Of that sweet resting-place ; For many seem to bid fair ●or't , Without one dram of Grace . 5 Let us truly converted be , And Oyl have much in store ; For then through thee enter shall we Before thou shut the door : 6 And with joy sing unto our King Eternal Songs above , And filled all both great and small With thy eternal Love. HYMN 170. Hear , and your Souls shall live . 1 THy Mercy , Lord , is infinite , To call such unto thee , Who loathsom are in thy own sight By their iniquity . 2 O then let Sinners come with speed , B'ing drawn by pow'r divine ; Let them unto thy Call give heed , Whilst Gospel-light does shine . 3 Come unto thee , O holy One , And shall our Souls then live ! Let Sinners see they are undone , Till Christ does them receive . 4 Lord , take some Sinners by the hand , And save their Souls from Hell ; And make them bend to thy Command , O thou canst them compell 5 To come unto the Marriage-Feast ; O bring them in to thee , That they may sing thy Praises forth To all eternity . HYMN 171. What shall we do ? 1 O Lord , what shall poor Sinners do Who dead in sin do lie , And must eternal sorrow know , If in that state they die ? 2 O praised be thy holy Name Thou hast a way found out To save us from eternal shame , And life to work about . 3 O then shall some this day so hear , That they may Life obtain ! Let them to Jesus Christ draw near , And so be born again , 4 Or else they will i' th' Judgment-day Condemned ever be , And on them thou wilt thy wrath pour To all eternity . 5 Then quake and tremble every one , And not reject God's Call , ●est you at last be all undone , And into Hell do fall . 6 O thou art good to us , O Lord , In sending Christ to die ; If Grace thou dost to us afford , We 'll sing continually . The Second Part. Who hath made thee differ , &c. 1 O Lord , we praise thy glorious Name For distinguishing Love ; Blessed be God Christ hither came To lift us up above . 2 We naturally like others were , Even cursed Foes to thee ; But thou hast made thy Grace appear , Whilst others darkness be . 3 Thou hast , O Lord , the difference made , All is of Grace alone ; Hence we have cause sweetly to sing To thee the holy One. 4 O shall thy glorious Work appear ? Lift up thy Name on high , That Sinners may now ev'ry where To the Lord Jesus fly . 5 And as for us , let it be seen We all converted be , That so we may thy Praises sing To all eternity . HYMN 173. If the Son make you free , &c. 1 HAlleluja to thee the Lord above , His Praises let us sing ; Exalt his Name continually From whom all Blessings spring . 2 Who didst behold us when we lay Polluted in our sin ; And to wash us found out a way To make us clean agen . 3 We Slaves of Sin and Satan were , And in strong Bonds were bound ; And when no other help was there , From thee we help have found . 4 Thy Son out of thy Bosom came Our Souls for to set free ; All praise unto the Son of God , And equal praise to thee , 5 The Father of our glorious Lord , The God of Grace and Love , Who didst us pity , and afford Salvation from above . 6 No freedom , Lord , f●● sin is there , But by the Son alone Who did thy wrath from Sinners bear , Who were all quite undone . 7 Let such who liberty now have , Thy Praises sing therefore ; For them wilt thou from bondage save , O Lord , for evermore . HYMN 174. A Hymn after a Farewell Sermon . 1 SHine forth , O Lord , upon our Souls , And let thy Showers fall , That so we may be rooted well , And flourish great and small . 2 We have a sweet reviving time , Who lately seem'd as dead ; When shall we be as in the prime ? O raise our withered Head ! 3 We have had a sore Winters day , A pinching time was here ; But shall such Weather fly away , And springing times draw near ? 4 We praise thy great and glorious Name For Seasons we have had , O let us not be put to shame , But in thy self be glad . 5 We now must part , and for a while Not see each other here ; So let us walk , that when Christ comes , With him we may appear , 6 And sing sweet Songs of Melody , And Joy in God above ; And ravish'd be eternally With his transcendant Love. HYMN 175. Christ knocks at the Door . 1 THou , Lord , knocks at the Sinner's Door , Desiring to come in , To store their hearts with precious Grace , And to destroy their sin . 2 Thy Love is great , and therefore , Lord , Dost wait on them we see , Who will attend unto thy Word , And open unto thee . 3 Lord , thou dost knock and call aloud , Sinners rouze up with speed ; If you do open unto him , No good thing shall you need . 4 Thou dost not come with empty hand To those who do believe ; For they with thee Communion have , And such like Joys receive ; 5 Which prized are by holy Ones Thy Consolations be Not small , O Lord , but very great , Such do receive from thee . 6 All praise , and glory , and renown Therefore to thee they sing ; Yea praise let 's raise continually Of Christ our glorious King. HYMN 176. The Foot-steps of the Flock . 1 TEll me , O thou beloved One , Where thou thy Flock dost feed ? On thee we do depend alone , That thou our Souls mayst lead 2 Into rich Pastures fresh and green , Where we do comfort find , Which doth content our precious Souls ▪ And stay our fainting mind . 3 Thou sendst us to the first Foot-steps Of thy dear Flock of old , There for to feed , and to lye down In thy own blessed Fold ; 4 Where rest we may under thy shade With much delight and peace , Where streams of joy most sweetly flow , Which run and never cease . 6 Thou hast o'recome us with thy Love , We can't but must love thee ; And being drawn , Lord , from above , We run continually . 6 Therefore we sing unto thy Name , And lift thy praise on high ; And for thy sake bear any shame , And will not thee deny . 8 If we do find we do love thee , And thou dost Love return , We 'll never cease to raise thy praise Until our lives are done . HYMN 177. Act. 8. 5. Christ preach'd . 1 HAll eluja to the Lord on high , All glory , honour , praise Ascribe to him continually , And live to him always . 2 Lift Christ on high , our glorious King , I● whom all fulness dwells ; He is our Life and Fountain-spring , His glory great excells . 3 'T is Christ , O God , that we do preach , As thou dost us command ; O let thy Word Men's hearts so reach , It may break Satan's Band. 4 O set their Souls at liberty , And them unite to thee , To sing thy praise melodiously Whilst they thy glory see . 5 There 's none like Christ in all the Earth , He is that lovely One ; His honour we would , Lord , spread forth , And him exalt alone . 6 Thou hast made him the All in all To us in ev'ry thing ; Before him shall the mighty fall , And own him to be King. His Day is near , his Foes must down , And never rise again ; And flourish must his glorious Crown , And ever shall he reign . HYMN 178. A Hymn of Praise after the Lord's Supper . Wonders of Grace . 1 O Let us all with chearful voice Sweet Halleluja's sing ; And magnifie the Lord most high , Our glorious God and King , 2 Who wond'rous things for us hast done , Which all our Eyes behold , In saving of his sinking Church , As in the days of old . 3 Let us loud Praise proclaim always , And godly also live Continually both night and day , And glory to him give . 4 Let Christ be had in great esteem , And lifted up on high ; O let us all remember him Who for us all did die . 5 How did he , Lord , with bitter cryes Make known his grief to thee , Whilst languishing his Body hung For us upon the Tree . 6 Unto the Cross they did thee nail , Thy Sides they pierc'd also ; O let us all apply thy Blood Which from thy Wounds did flow . 7 It s precious vertue we receive , To purge and make us white , That through it we might all indeed Be lovely in thy sight . 8 Lord , didst thou die that we might live ? O let us sigh and mourn , With fervent hearts unfeignedly , To think what thou hast born 9 To save our Souls from Wrath and Hell , That we might changed be , And so at last in Heaven dwell To all eternity . HYMN 179. A Hymn of Thanksgiving for our late Deliverance . 1 THy wondrous Acts of Grace , O Lord , Wrought in all Peoples sight , May stir us up with one accord To praise thee day and night . 2 The cursed snare that Babel laid , Is broken , Lord , by thee ; And they of whom we were afraid , Confounded also be . 3 When we like Men near dead did lye , And knew not what to do ; Thou didst defeat our Enemy , And them quite overthrow . 4 Thou hast also , Lord , heard our Cry For bleeding Ireland ; And sav'd the King , when death was nigh , With thy blessed Right-hand . 5 And Liberty to us is given To Worship without fear ; And with sweet Dews and Showers from Heav'n Our Souls thou now dost chear . 6 We therefore glorifie thy Name To whom all praise belongs , And celebrate thy glorious Fame With joy in holy Songs . HYMN 180. The power of Prayer . 1 PRayer is a Duty ev'ry one Should use both day and night ; Prayer is a Duty God does love , And in it takes delight . 2 Prayer is a Duty prevalent , It has Jehova's Ear ; Prayer should to Heaven be daily sent When we are in great fear . 3 VVhate're we want , if we do pray To thee most servently , And ask according to thy VVill , VVe shall have all supply . 4 To Prayer of wicked Men , O Lord , Thou wilt no Answer give ; But wilt hear those who are sincere , And do uprightly live . 5 All praise to God , the Lord most high , VVho hast said , Seek my face ; VVhare're thou dost our Souls deny , Give us more of thy Grace . HYMN 181. Saints Safety . 1 TO God most high we lift our voice , And sing with one accord ; For we safe always are in thee , Our help is in the Lord. 2 Some trust in Men , and in their Wealth , And Riches do embrace , But , Lord , grant us thy saving health , And shinings of thy face . 3 Thou hast put gladness in our heart By those thy Beams divine , Much more than they who have their part Of Corn , of Oyl and Wine . 4 On thy own strength we do repose , And thereby are secure And safe from all most dreadful woes , Our dwelling-place is sure , 5 Within the Clifts of the bless'd Rock From whence sweet Waters flow , And therefore will not fear that shock That Babel will o'rethrow . 6 Thou hast sav'd us from wrath to come At the most dismal day , And wilt save us from bloody Rome , Who would us all betray . 7 To him that on the Throne sits down , And Christ the Lamb therefore , Be blessing , glory and renown Now and for evermore . HYMN 182. 1 ALL praise to God the glorious One. Thy Name let us adore , Who loved us , and sent his Son , Praise him for evermore . 2 The Cherubims with one accord Do sing continually ; O holy , holy , holy ▪ Lord , And glorious Majesty : 3 And shall not we affected be With thy redeeming Love , And sing to thee melodiously With hearts raised above 4 All earthly things , since we have Springs To drink of in the way , That are so sweet , and make us meet For Christ another day . 5 Our Tables spread with heavenly Bread In presence of our Foes ; We eat fat things , and drink of Springs From whence Soul-comfort flows . 6 What , Lord , so good as Divine Food To those that gracious be , And know full well nought can excell What they enjoy of thee ? 7 To God the Father , and the Son , And Holy Ghost therefore , Be glory , honour , and renown , Now and for evermore . HYMN 183. Zach. 12. 10. And they shall look upon me whom they have pierced . 1 O Happy Souls who look to thee , And presently do mourn And grieve for their iniquity , Seeing what thou hast born . 2 O Lord , how did ou● horrid sin Upon thee heavy lye ! VVe pierced thee once and agen By our iniquity . 3 O let us look until we love , And thee with joy embrace ; Men will loath Sin and it forsake VVhen they receive thy Grace . 4 And since there is for us relief In thee , O Saviour dear , Let 's throw away all Unbelief , And joyful all appear . 5 Into thy presence we are come , Let 's make a joyful noise , And sing to thee who 't is alone That all our Foes destroys . 6 No Enemy without , within , But from them thou canst save ; Therefore let 's sing thy glorious praise , And unto thee let 's cleave . 7 Sin never shall that Soul destroy That looketh unto thee , Such sing , and shall with inward joy Unto Eternity . HYMN 184. When recovered after a Fit of Sickness , Sept. 16. 1688 1 LEt that life-breathing Face of thine , Lord , manifested ●e ; Because thy Love excelleth VVine , All upright Ones love thee . 2 Thou hast , O Lord , redeemed us , Yea , from the lowest Hell , And rais'd us to an higher state Than that from whence we sell. 3 VVith Flaggons of refreshing Joy , And Comforts from above , Stay us , O Lord , we humbly pray , Let us be sick of Love. 4 For these great Blessings , O most High. VVe will thy Praises sing , VVho hast also , Lord , heard our cry , Praise to our glorious King. 5 VVe cried to thee with our hearts To make thy Servant whole , And from the all-devouring Grave For to return his Soul. 6 And thou dost , Lord , a new life send , And wouldest not permit That he should hastily descend Into the dolesom Pit. 7 VVe therefore sing and give thee praise , Most holy let us be , VVith hearts united all our days Let us live unto thee . HYMN 185. Rev. 3. 18. Buy of me Gold tried in the Fire . 1 LOrd , we do see that poor we be , But thou hast Riches store ; And if that we do come to thee , VVe nothing shall want more . 2 VVhat is our own to us is shown Is good , alas , for nought ; O let it go , since we do know Rare things are to be bought : 3 And thou dost cry , O come and buy ! O blessed be the Lord ! Now is the day , let 's not delay , But close in with thy Word : 4 Then rich shall we for ever be , And Crowns of Glory have ; And Robes so white that shine like Light Shall we likewise receive . 5 Grace is like Gold , but doth excell VVhatever is on Earth ; O happy they who know full well Its great and glorious worth . 6 Shall they not sing who see the Spring Of Grace doth Blessings pour ; Thy holy praise we will always , Lord , sing for evermore . HYMN 186. Zach. 12. 10. They shall look to me . After Sermon . 1 YE Saints , break forth with chearful voice , And sing Christ's glorious praise ; His Love is sweet , O it is choice ! Ye Saints praise him always . 2 Come , look and love ! O cast your Eye Upon this lovely One ! He is your help , your Food , your Strength , Your Hope , your Joy and Crown . 3 Christ is the Root , Christ is the Branch , Christ is our Testator ; Christ is the holy Lamb of God , Christ is our Mediator . 4 Christ is the VVay , Christ is the Door , Christ is our Physician ; Christ is our Meat , Christ is our Drink , He 's thus to ev'ry Christian. 5 Christ is God's great Embassador , Christ is the only Heir ; Christ is the Bright and Morning-Star , Christ is beyond compare . 6 Christ is the Foundation sure , Christ is the corner-stone ; Christ is the VVitness and the Truth , Christ is the only one . 7 Sing praise to Christ , exalt him then , And look to him always ; O sing to him , and never cease Till you do end your days . HYMN 187. The heavenly Feast . 1 O Praise the Lord , and look to him , Sing praise unto his Name ; O all ye Saints of Heav'n and Earth Set forth his glorious fame : 2 VVho spared not his only Son , But gave him for us all ; And made him drink the Cup of VVrath , The VVormwood and the Gall. 3 He dy'd indeed , but rose again , And did ascend on high , That we poor Sinners lost and dead Might live eternally . 4 His Flesh is heavenly Food indeed , His Blood is Drink divine , His Graces drops , like Honey-falls , His Comforts taste like VVine . 5 Lord Christ , thou hast refresh'd our Souls VVith thy abounding Grace ; For which we magnifie thy Name , Longing to see thy Face . 6 Let the Redeemed of the Lord Their thankful voices raise ; Can we be dumb whilst Angels sing Our great Redeemer's praise . 7 Come let us joyn with Angels then , Glory to God on high ; Peace upon Earth , Good-will to Men , Thus sing eternally . HYMN 188. The Harvest is the end of the World. Harvest of Joy. 1 THe Harvest-day will soon be here , A blessed day 't will be To all those Souls who are sincere , For Jesus they shall see . 2 Thou send'st thy glorious Rays on us , And Dews , our Souls to chear ; But e're long we with open Eyes The Vision shall have clear . 3 Most sweet reviving Acts of Grace Are those we feel of thine , Whilst we behold thy glorious Face , Yet stronger Beams will shine , 4 To comfort and rejoyce each heart To all eternity ; From thee , O Lord , we ne're shall start , But in thy Garner lye ; 5 Or rather in thy precious Arms We being ripened , Shall housed be with lasting Charms Of Glory on our Head. 6 No sorrow shall us then annoy , Nor fears cause inward pain ; Nor sin nor Satan spoyl our joy , Nor filth our glory stain . 7 We shall not then , as now , be vext With Satan , World , and Sin ; Nor with base Hearts be more perplext When Heaven has took us in . HYMN 189. The woful Harvest of the Wicked . 1 THis World will quickly have an end , That is the Harvest-day ; And Jesus will the Reapers send , They come and shall not stay . 2 The Angels they the Reapers be , The Wheat are God's Elect , Which shall , Lord , gathered be to thee , The Tares thou wilt reject : 3 The Tares are those vile wicked Men Who do thy Saints annoy , Which shall in Bundles bound be then , That thou may'st them destroy ; 4 And into Flames thou wilt them cast , Their Worm shall never die ; The Fire too shall ever last Ev'n to Eternity . 5 The false Professor will be found Amongst the cursed Foe ; And with prophane Ones shall be bound , And equal sorrow know . 6 But a bless'd day will be to those Whose Hearts are found upright , VVho did in truth with Jesus close , And serv'd him day and night . 7 They shall with thee in glory be , Lord Christ when thou dost come ; But Unbelievers shall from thee Receive their final doom . HYMN 190. Christ's Passion and Exaltation . 1 HOsanna to King David's Son , The Lord 's anointed One , VVho quickly shall exalted be Upon his glorious Throne . 2 Triumph and shout , O Heavens high And let the Earth rejoyce ! And let the Saints melodiously Lift up in Songs their voice 3 To Christ the King , because that he A Feast provideth here ; And tells us we all welcome be To eat of his good Chear . 4 His Flesh for us doth freely give , His Blood to drink also , That we might never die but live , These Blessings from him flow . 5 His bleeding VVounds , out-stretched Arms , And yearning Bowels dear , To us run out for sweet support , That so we might not fear . 6 Thou art the first , yea and the last , VVas dead , and art alive ; And lives for ay , therefore to thee All honour we must give . HYMN 191. The Second Part. Awake ye Virgins . 1 O Virgins know , both Fools and VVise , The Bridegroom is at hand ; He comes , he comes , let it suffice , But who with him shall stand ? 2 He that his Lamp doth fitly trim , And Oyl doth get good store , Shall then embraced be by him , And reign for evermore . 3 Cast off your drowze , let 's all awake , 'T is not a time to slumber ; But speedily our Lamps le ts take , And haste to th' VVedding-Chamber ; 4 For certainly our dearest Lord VVill quickly come away ; The mid-night Cry will soon be heard , His Chariots will not stay . 5 O take thy flight on VVings of Love , And like the nimble Hart , Come , Lord , O come down from above ! Let 's meet and never part . 6 The Bride saith , Come , O do not stay ! And he that hears thy voice , In hopes that thou wilt come away , Most sweetly does rejoyce . HYMN 192. Christ's Humiliation and Exaltation . The Third Part. 1 THe Spirit saith , Dear Jesus come ; The thirsty Soul doth cry Daily to thee ; this is the summ , O come most speedily . 2 Signs of thy Day upon us be , The World it is perplex'd ; The Nations groan and long for thee , By Wars being sorely vex'd . 3 Thy Saints do mourn , their Sighs and Tears Invite thee for to come , The Martyrs Blood cryes in thy Ears For Babels final doom . 4 Thou sayst , Surely I come quickly , Amen , Amen , O Lord ; O come ! O come ! my Soul doth cry , According to thy Word . 5 Lord , thou didst come , thou cam'st to die , And bear most bitter pain , God's Justice for to satisfie , And Pardon to obtain . 6 Thou didst come to be humbled , And suffer on the Tree , Therefore shalt thou lift up thy Head , And high exalted be . 7 Thy Right it is to reign as King , Thou art the only Heir ; The Kingdom 's , thine thy Foes down bring , Thy vengeance let them bear . HYMN 193. Signs of the last Day upon us . The Fourth Part. 1 THe Fig-Tree , Lord , does now put forth , The Summer doth draw near , The Sea doth roar , ( as thy VVord saith , ) And Men begin to fear . 2 The VVinter certainly is gone , The lovely Birds do sing ; The Spring is now a coming on , VVhich lasting joy will bring . 3 The voice of the sweet Turtle too Is heard in this our Land , VVhat clearer Signs , Lord , canst thou show By thy own wondrous Hand , 4 Of thy approach and glor'ous reign The Nations angry be ; Thy wrath is come , their glory stain , Thy Kingdom let us see . 5 The Ev'ning of a former day Portends a dismal night , But holy one ; our Souls may say , Our Ev'ning has some light . 6 Not light nor dark , this is the hour , It 's neither night nor day ; 'T is , 't is the time of thy dread power , O haste and come away . 7 The whole Creation sadly groans , And utters its last cryes ; Poor Sion vents her piteous moans , VVhilst Tears fill each Saints Eyes . O come ▪ ●less'd One , make no delay , The VVicked do thee dare ; ●ome holy Jesus , come away ▪ Th●ne Arrows do not spare . Sha●● Heaven give the long●d for 〈◊〉 ▪ That Earth beneath may quake ▪ That R●●●● high Towers down may fall Now the dead Bones do shake . HYMN 194. The Day of J●bilee The Fifth Part. 1 O Blessed Day , how sweet is it To think upon that time VVhen Christ shall upon his Throne ●it , And Summer's in its prime . 2 VVhen all the Earth together shall Break forth and sweetly sing ; And all Christ's Foes with vengeance fall , VVho own not him for King. 3 VVhen Saints who now divided are , Shall all united be ; And in their glitt'ring Robes appear , And sing in harmony 4 VVhen Swords and also warlike Spears Men shall to Plow-shears beat ; And all Men quite be freed from fears , And from all scorching heat : 5 And under their own Vines sit down VVith hearts full of sweet joy ; O come , Lord Jesus , take the Crown , O haste and come away . 6 Wars then we find shall ever cease , Envy 'mongst Men depart ; Nothing but Love and blessed Peace In each Believer's heart . 7 The Lyon and the Lamb shall then Together feed and ly ; And the like concord amongst Men Shall then be certainly . HYMN 195. A Hymn of Praise . 1 O Let us sing with chearful hearts Sweet Hymns of Soul-delight ! With one accord before the Lord , That 's pleasing in his sight . 2 What People have more cause to praise The living God on high , Than have all those whom thou hast chose , And for whom Christ did die ! 3 With full assurance let 's draw near , That we accepted be ; And then our peace will much encrease , Which , Lord , we have in thee . 4 O what a kind of Love is this The Father grants to us , To be the Sons of God above , And him to call us thus ! 5 We know not now what we shall see , Yet this thou dost declare , That like to thee we all shall be , When thou dost next appear . 6 True Faith let 's have on Christ to rest , And Hope , which cannot fail ; That does take hold , Lord Christ , of thee Who art within the vail . 7 And then , O Lord , if Storms arise , And Seas afresh should roar , We shall in thee secured be Now and for evermore . HYMN 196. The bleeding and wounded Heart . 1 O Lord , how sad's the case of Man , By reason of the Fall ! His heart is hard , that nothing can , Alas , pierce it at all , 2 Until the time doth come when he God's power within does know ; O then he doth , Lord , seek to thee , Not knowing what to do . 3 O happy Souls , who pierc'd have been , And broken thoroughly , In the true sight and sense of sin , And do on Christ rely . 4 Such who are broken , thou wilt heal , Who the Physician art , Thou wilt not cast off any such Who have a contrite heart . 5 Let Sinners , Lord , die unto sin , Wound them , O Lord , we pray ! And let them find Soul-life within , And comfort ev'ry day . 6 O bless thy Word , and let it be Salvation to the Poor ; And we thy Praises , Lord , will sing Now and for evermore . HYMN 197. Things done for us . 1 SOme things for us , Lord , must be done By thy Almighty Hand ; It must be Jesus Christ alone Who in our stead did stand ; 2 Who bore thy heavy wrath , O Lord , For us upon the Tree ; And paid the Debts which Sinners owe To thy dread Majesty . 3 All praise and glory let us sing To God the Lord most high , Who did to us Salvation bring From Hell and Misery . 4 The Just for the Unjust did bear The punishment of sin , That we of righteousness might share , Who so defil'd have been . 5 Shall Life now in our Souls be wrought , And Grace implanted be , That home to Christ we may be brought , And Union have with thee ? 6 Then will we sing sweet Songs of Praise , And lift thy Name on high ; And happy be , Lord , all our days , More happy when we die . HYMN 198. Things done in us . 1 O Lord what hast thou done for us ? And in us also wrought ; On the Lord Jesus we depend , By whom our Souls were bought . 2 All praise and glory unto God Who hath made us alive , And to exalt thee let us see We all of us do strive : 3 And to excell in doing all That thou dost us command ; And readily obey thy Call , That we may one day stand 4 With boldness , and the greatest joy , Before thy glorious Throne , When many Persons bitterly Shall cry with woful moan . 5 Our works are all wrought in us , Lord , And for us too by thee ; Thy Praises therefore we will sing , And that continually . HYMN 199. Grace shining . 1 LET such who have enlightned been Behold thy glorious Grace And Power divine , prepar'd to shine Before all Peoples face . 2 By thy Grace , Lord , O let us move , And with a holy Song Exalt thee who dost dwell above , To whom all praise belongs . 3 It 's none but thee who can appease The wrath that burns within , And to a wounded heart give ease , That 's burdened with sin . 4 We thee adore , and worship do , And at thy precious Feet Contentedly we all would lye To tast thy mercy sweet . 5 And thon , dear Saviour , who for sin The Curse didst undergo , Unless thy Arm reveal'd had been , No help to us could flow . 6 All praise to God , and to the Lamb And Spirit be therefore ; Teach us to know what we must do , And sing for evermore . HYMN 200. Bread indeed . 1 HOw good , O Lord , is thy blest Word To all that are sincere ! Because it doth such good afford , Thy Children love it dear . 2 O let us taste of thy sweet Love , And in thy self delight ; And feed us also from above Every day and night . 3 That with the fat things of thy House We all may feasted be ; And flourish in thy glorious Courts , Dear God , continually . 4 Many do seem to be content , Whilst they on Husks do feed ; But let our Souls to Christ be bent , And stor'd with all we need . 5 One hour in thy blest Courts let 's prize Above all times and days ; And also sing and laud thy Name , And live unto thy praise . HYMN 201. A Feast of Fat things . 1 LOrd , thou art great , and also good ; Thy Love and Grace is such , Thou giv'st poor hungry Souls sweet Food , And nothing think'st too much ; 2 For them who unto Christ do come , All things prepared be ; No sooner do they once come home , But welcome are to thee . 3 The fatted Calf , and Bread indeed , And precious Wine good store ; And all things else which Sinners need , Are ready for the Poor : 4 Where feed and feast all on free cost May such who hungry be ; All is of Grace , that none may boast , But only , Lord , in thee . 6 O then let 's ▪ eat and drink the best , And praise the Lord above ; And lean upon his dearest Breast Till ravished with Love. HYMN 202. Unless ye believe that I am he , &c. 1 HOw dark is he , how blind , also Who hath a carnal mind ? He hath no peace if he so die , He none shall ever find . 2 He that in Christ doth not believe , Nor in Truth now receive The offers of his special Grace , May not his Loss retrieve . 3 Die in your Sins , Tremble and Fear , What Man is it can hear Those words , and find his heart not now Rent and to pieces tare ? 4 Let 's lift thy Name , O Lord , on high , And make sweet melody ; And so believe and live , that we In sin may never die . HYMN 203. The glorious Gift . 1 ALL praise and glory now be given To God , the Lord above , Who gives to us the best of Heaven , Himself , His Grace , and Love. 2 Most precious are his Promises , They firm and sure be ; Thou all our wants wilt , Lord , supply , And that continually . 3 Though we are poor in earthly things , And little do possess ; Yet richer are than wicked Kings , And never shall have less . 4 He that hath God , possesseth all , And what would he have more ? Shall not that Man contented be ? Can any think he 's poor ? 5 O let us then lift up our voice , And sing melodiously ; And in the Lord always rejoyce Until we come to die . HYMN 204. Christ became poor . 1 O Holy and most glorious King , The mighty Prince of Peace , Thou art that Lamb by whom we came From sin to have release . 2 Thou in the glorious Form of God , Before all Worlds indeed , Most splendently O thou didst shine , And nothing didst thou need : 3 And yet thy love to us was such , Thou for us becam'st poor , That we through thy great Poverty Might all have Riches store . 4 We never can to thee express Our Thanks sufficiently , Who in our stead , and for our sakes A shameful death didst die . 5 The Wrath and Curse that was our due , O Lord , thou didst endure ; And in the Grave , O thou didst lye , Our freedom to procure . 6 O depths and heighths of divine Love ! None can compare with thee , So low to lye , that we on high At last might raised be . 7 Lord , thou art all in all to us , To God all praise therefore ; To him , to thee , and Spirit , we Will sing for evermore . HYMN 205. A Hymn of Dr. P. taken out of his [ Century of select Psalms , p. 201. ] ( From several Passages of the Revelations . ) ALL ye that serve the Lord , his Name See that ye celebrate ; And ye that fear him , sing aloud His praise , both small and great . O thou great Ruler of the World , Thy Works our wonder raise : Thou blessed King of Saints , how true And righteous are thy ways ! Who would not fear and praise thy Name , Thou only Holy One ? The World shall worship thee , to whom Thy Judgments are made known . Most Holy , Holy , Holy , Lord Almighty is thy Name ; Which was before all time , and is ▪ And shall be still the same . All Glory , Pow'r , and Honour , tho● . Art worthy to receive ; For all things by thy Pow'r were made , And by thy Pleasure live . To thee of right , O Lamb of God , Riches and Pow'r belong ; Wisdom and Honour , Glory , Strength , And every praising Song . Thou as our Sacrifice wast slain , And by thy precious Blood , From ev'ry Tongue and Nation hast Redeem'd us unto God. Blessing and Honour , Glory , Power , By all in Earth and Heaven , To him that sits upon the Throne , And to the Lamb , be giv'n . PART IX . Containing part of some Select PSALMS of DAVID . HYMN 206. Psal. 1. The Blessed Man. 1 THe Man is bless'd that shuns the Snare Of wicked Mens advice , Whom Sinners Paths , or Scorners Chair By no means can entice : 2 But his delight both day and night Is in God's holy Law , Wherein he waits and meditates With constant care and awe . 3 Like planted Tree by Water-Springs Shall such a Man be made , A Tree that timely Fruit brings forth , Whose Leaf shall never fade : 4 And God shall bless with good success All actions of the Just ; Unlike them far the wicked are , And as the driven Dust : 5 Therefore th' Ungodly never may In Judgment stand acquitted ; Nor with the Just in that great Day Shall Sinners be admitted ; 6 For Men upright are Gods delight , Their way to him is known ; But Sinners way shall soon decay , And quite be overthrown . HYMN 207. Psal. 2. Christ's Kingdom . 1 WHy do the Heathen Gentiles rage , And foolish things surmize ? Kings set themselves against the Lord , And do his Christ despise . 2 His gracious Government they count Their Yoke , his Laws their Chain ; Freedom they 'll have without controll , No Bands shall them restrain ; 3 But God above will scorn their rage , Their vain attempts deride ; He will affright them in his wrath , Vex and defeat their pride . 4 For all their spite I 've set my King Upon his holy Throne ; And what I had decreed before , Proclaim'd him now my Son. 5 This is the Birth-day of his Rule , Thy Scepter I 'll advance Or'e all the Earth , the Gentiles give For thine Inheritance . 6 Thou with an Iron Rod shalt bruise Their disobedient Neck ; Like brittle Potsherds all their Pow'rs Without resistance break . 7 Let the great Rulers of the Earth This greater Lord obey ; Serve him with chearful willingness , And fear him too each day . 8 In low submission to the Son Your happiness does lye ; then ye are safe when he 's well-pleas'd ; When he 's provok'd , ye die . HYMN 208. Psal. 4. The Saints Security in God. 1 FOnd Men , that would my glory stain , My Government despise ; How long will ye pursue vain hopes , And please your selves with lyes ? 2 Know that the Lord does righteous Men With special favour own ; Though ye despise me , he ne're will On my Petitions frown . 3 Sin not , but fear ; let quiet Thoughts Instruct and make you wise ; Joyn a pure Heart with Trust in God , As the best Sacrifice . 4 Though others in distrust of thee To other succours fly , Thou art our Hope , Lord , cast on us A favourable Eye . 5 Thy Love more chears my heart than when Their Corn has wish'd encrease ; Or when a happy Vantage makes Their Wine o'reflow the Press . 6 Down will I lye in peace , and sleep Shall close my wearied Eyes ; No fear disturb me whilst I know In God my Safety lyes . HYMN 209. Psal. 7. Wrath against Persecutors . 1 GOD is a righteous Judge be sure , And one that will repay ; And with the lewd and wicked Doer God's angry ev'ry day : 2 Unless he do his sins forego , And speedily repent , He 'll whet his Sword , and string his Bow , He hath it ready bent . 3 His deadly Darts he doth ordain To smite him unawares ; And for the Persecutors pain Sharp Arrows he prepares . 4 He made a Pit , in digging which No pains at all he spar'd ; And fell he is into the Ditch Which he himself prepar'd . 5 Upon his own unhappy Crown His mischief shall be spread ; His violent dealings shall come down , And light on his own head . 6 But I his Justice will proclaim , Who judgeth righteously ; And with a Song will praise the Name Of God until I die . HYMN 210. Psal. 11. The Misery of the Wicked . 1 GOD in his Sanctuary dwells , Heav'ns glorious Throne , From whence he views the Sons of Men , And judges ev'ry one . 2 When he examins righteous Ones , He does their works approve ; Such as are wicked and unjust , His Soul can never love . 3 Snares shall besall them , and for these This mixture is made up , Fire , Brimstone , and tempestuous Storms The Portion of their Cup. 4 God who himself is righteous , does In righteousness delight , And still will favour and protect The Man that is upright . HYMN 211. Psal. 15 The spotless Saint . 1 LOrd , let me know that happy Man Whom thou so well dost love , That he may praise thee here below , And dwell with thee above . 2 'T is he whose Life is free from blame , Whose works are right and just ; Whose hearts and words are true , and whom One may securely trust . 3 His Neighbours Credit does not wound By a detracting Tongue ; Nor in his Infamy delight , Much less would do him wrong . 4 Who does not break his Oath when he To his own damage swears ; But his strict Vertue far before His Interest preferrs . 5 Who hates Exaction , and rejects Bribes to betray the Just ; This Man shall ne're be mov'd , but may In God securely trust . HYMN 212. Psal. 23. Pastures green and flourishing . 1 MY Shepherd is the living Lord , 'T is he that doth me feed ; How can I but be richly stor'd , Whilst he supplies my need . 2 In Pastures green and flourishing He makes me to repose , Hard by the silent Water-Spring , Whose Streams with pleasure flows . 3 He guides my Soul , so apt to stray , A safer course to take ; Conducting me in his right way , For his alone Name 's sake : 4 And tho' I walk in Death's dark shade , It shall me not dismay ; For thou art with me , and hast made Thy Rod and Staff my stay . 5 My Table spread thou didst appoint In presence of my Foe ; My Head with O●l thou dost annoint , My Cup doth overflow . 6 Thy Grace and Goodness certainly Shall measure all my days ; And in thy House , O God , will I For ever give thee praise . HYMN 213. Psal. 102. Sion repair'd . 1 THou wilt arise in Mercy yet , And Grace to Sion send , Because the time for favour set Is now come to an end ; 2 For even in the Stones thereof Thy Servants take delight , Her very Dust is cause enough Of favour in thy sight . 3 And then the Heathen far and near Shall dread thy glorious Name ; And all the Kings on Earth shall fear Thy Glory and thy Fame . 4 When as the Lord shall once repair Poor Sions broken Wall , His Glory then shall shine so fair , It shall appear to all . 5 He will regard the destitute , And not despise their Prayer ; He will regard their humble Suit With tender love and care . 6 O let the God of Israel then Be prais'd with one accord ; Hence●orth for evermore , Amen , All Men praise ye the Lord. HYMN 214. Psal. 36. 37. The perfect Man. 1 MArk and behold the perfect Man , For that Man's end is peace ; But quickly shall Transgressors all Be quite cut off and cease . 2 But the Salvation of the Just Is of the Lord most high ; Their strength and stay i' th' evil day Of their adversity . 3 And he shall shield and save the Just , And keep them Life and Limb ; Deliv'ring them from wicked Men , Because they trust in him . Psalm 4. 4 The greater sort crave worldly Wealth , And Riches they embrace ; But , Lord , grant us thy Saving-health , And shining of thy Face . 5 O praise the Lord , Jerusalem , Thy God. O Sion , praise ; For lo thy Gates and Bars of them He very strongly stays . 6 Thy Children in thee he hath bless'd , Thy peace he makes full great ; And fills thee with the very best And finest of the Wheat . 7 Let Israels God the Lord therefore Be praised altogether ; From first to last , for evermore , Amen , Amen for ever . HYMN 215. Psal. 135. Prayer readily answered . 1 THe Lord is just in all his ways , Holy in all he doth ; And nigh to ev'ry one that prays , And calls on him in truth . 2 He will fulfill the just desires Of all the holy Seed ; He hears their cry , what that requires , And helps them at their need . 3 The Lord preserveth faithfully All those that do him love , But all the wicked he 'll destroy With vengeance from above : 4 Therefore my mouth shall speak his praise , And universal flesh His holy Name renown shall raise , And ever sound afresh . HYMN 216. Psal. 95. Spiritual Worshippers . 1 COme , let us with united joys To God our voices raise ; With thankful hearts before him come And loudly sing his praise . 2 Our Lord is a great God and King , In Pow'r eminent Above all Gods , him Angels serve , And Princes represent . 3 To him that made us let us kneel , And Adoration give , Who are his People , and the Sheep That on his Pasture live . 4 To day let 's hear his voice , and not Such hardned Sinners prove , As those that in the Wilderness Provoked God above . 5 They prov'd his Pow'r , and saw his Works , And griev'd him forty year , Till wearied with the murm'ring Race , He could no longer bear . 6 He did their Unbelief , and base Ingratitude detest ; And in his anger swore they should Not come into his rest . HYMN 217. Psal. 84. Sacred Pantings . 1 HOw amiable are thy bless'd Tents , Lord God of Hosts , to me ; My Soul doth long , yea even faint , Thy sacred Courts to see . 2 My heart and flesh cry out for thee The Everlasting God , O when shall I come near and see The place of thine abode ? 3 O happy they who hold a Place Within thy House to dwell ; For in thy Courts one days short space A thousand doth excell . 4 Much rather would I keep a Door , And in thy House remain , Than dwell in all the pomp and store Of Tents of the prophane ; 5 For God a Sun and Shield will be , With Grace and Glory bright ; And no good thing with-hold will he From them that walk upright . 6 Lord God of Hosts , whose Glory reigns , How happy Man is he , That tho' debarr'd the outward means , Yet puts his trust in thee . HYMN 218. Psal. 100. Sheep of God's Pasture . 1 MAke joyful noise unto the Lord , O all ye Nations on the Earth , Serve him with joy , his praise record , Come in his sight with Songs of Mirth . 2 Know that the Lord is God alone , We are the Flock which he doth keep ; His workmanship , and not our own , His People and his Pasture-Sheep . 3 Enter his Gates with thankfulness , And come with joy into his Courts ; Great gratitude to him express , And bless his Name in full resorts ; 4 For lo , the Lord is good and kind , His Mercy everlasting is ; His Truth all Generations find For evermore assur'd to his . HYMN 219. Psal. 135. A Psalm of Praise . 1 GIve laud unto the Lord , And praise his holy Name ; His Praises still record , And spread abroad his Fame , Ye that resort To our great God , and have abode In Sions Court. 2 His Honour , O proclaim , For good and kind he is ; Sing Praises to his Name , A pleasant work it is : Jacob hath he Chose to himself , and all his Wealth Must Israel be . 3 And this I clearly know The Lord 's a mighty One , And that all Gods do owe Subjection to his Throne ; For he brings forth Whatever he please , in Deeps , in Seas , In Heaven and Earth . HYMN 220. Psal. 90. Longings for good Times . 1 REturn , O Lord , how long a space ! Let it repent thee much ; Touching thy Servants woful case , Whose sufferings have been such . 2 O satisfie us speedily With thy Compassions kind , That all our days may yield us joy , And gladness chear our mind . 3 As thou hast sent us Sorrows keen , So let 's have Comforts glad , For days and years which we have seen So sorrowful and sad . 4 O let thy Work appear unto Thy Servants ev'ry one ; Thy glory to our Children show , When we are dead and gone . 4 The 〈…〉 God shine on his Church , And Grace our joynt endeavour ; O prosper thou our handy-work , And ' stablish it for ever . HYMN 221. Psal. 103. Free Pardon . 1 MY Soul now bless with readiness The Lord's most holy Name , And let my heart 's most inward parts Applaud and spread his fame . 2 O bless the Lord , his praise record , My Soul be not unkind , As one that slights his Benefits , And puts them out of mind : 3 Who pardons thy Iniquity , And cancels all thy score ; Who healeth thy Infirmity , And doth thy health restore : 4 Who from the Grave thy Life did save , And Crowns thee from above ; With Mercies free inlarg'd to thee By his most tender love : 5 Who satisfies thy Mouth likewise With Blessings that are good ; Thy flower of Youth , as th' Eagles , doth He make afresh to bud . HYMN 222. Psal. 148. All Creatures to praise God. 1 O Praise Jehovah ev'ry one , From Heav'n praise him in places high ! O all his Angels praise him ye , Praise him his Host most gloriously ! 2 Ye Sun and Moon do ye him praise , All Stars of Light praise him do ye ! O Heav'n of Heav'ns do ye the like , And Waters that 'bove Heavens be ! 3 O let them praise Jehovah's Name ! By him created were all they ; For ever he establish'd them , Gave Statutes which pass not away . 4 O praise Jehovah from the Land , Ye Dragons , and all places deep ; Ye Fire and Hail , Snow , Vapour , and Windy Storms that his Word keep . 5 Ye Mountains and ye Hills also , Ye Trees fruitful and Cedars high ; And ye wild Beasts and Cattel all , Ye creeping things , and Fowls that fly . 6 Ye Kings who rule the People do , Princes and Judges likewise ; all Young Men and Maidens do the same , With Old Men and ye Children small . 7 O let them praise Jehovah's Name ! Who hath a Name like unto his , 'T is high advanc'd ; his glorious Fame Above the Earth and Heaven is . 8 And he the Horn of his People Exalted hath , and set on high ; O praise the Lord , sweet Israel , A People unto him so nigh . FINIS . ADVERTISEMENT . ☞ There is newly published , A Treatise , entitituled , [ The Breach repaired ▪ ] proving Singing ▪ the Praises of God , a Gospel Duty . Sold by John Hancock . Price Bound 18d . * ⁎ * Also in the Press , An Exposition of that Parabolical Speech of Christ , Mat. 12. 43. called [ The Counterfeit Christian , ] when the unclean Spirit is gone out of a Man , &c. Price Stitch'd 6d . Both written by B. Keach . Notes, typically marginal, from the original text Notes for div A47401-e25040 Deut. 5. 1 , 2 , 3 Notes for div A47401-e87130 Ps. 119. 140. * Pliny , lib. 5. cap. 16. & Justin , lib. 36. Notes for div A47401-e105070 John 8 Notes for div A47401-e115420 * Ezek. 9. 2 , 4. 
A47614	----	The travels of true godliness, from the beginning of the world to this present day in an apt and pleasant allegory ... / by B.K., author of War with the Devil, and Sion in distress. Keach, Benjamin, 1640-1704. 1684 Approx. 314 KB of XML-encoded text transcribed from 88 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A47614 Wing K98 ESTC R17933 12728478 ocm 12728478 66398 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47614) Transcribed from: (Early English Books Online ; image set 66398) Images scanned from microfilm: (Early English books, 1641-1700 ; 359:7) The travels of true godliness, from the beginning of the world to this present day in an apt and pleasant allegory ... / by B.K., author of War with the Devil, and Sion in distress. Keach, Benjamin, 1640-1704. The third edition, carefully corrected. [5], 152, 16 p. Printed for John Dunton ..., London : 1684. "Epistle to the reader" signed: B. Keach. Advertisements: 16 p. at end. Reproduction of original in Union Theological Seminary Library, New York. Marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. 2005-05 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-03 Emma (Leeson) Huber Sampled and proofread 2006-03 Emma (Leeson) Huber Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion THE TRAVELS OF TRUE Godliness , FROM THE Beginning of the World to this present Day ; in an apt and Pleasant ALLEGORY . SHEWING The Troubles Oppositions , Reproaches and Persecutions he hath met with in every Age. TOGETHER WITH The Danger he seems to be in at this present Time by Vice , Papistry , and other Grand Enemies . Also where he makes his last and final Abode . By B. K. Author of War with the Devil , and Sion in Distress . The Third Edition , carefully Corrected . London , Printed for John Dunton , at the Raven over against the Stocks-Market . MDCLXXXIV . London Printed for Iohn Dunton at the Black Rauen In the Poultrey over against y e stocks market . 1683 Babilon Apostates Apostate Godlines Knowledge Faith Love ●incerity Order discipline Thoughtfull Religion Ierusalem THE EPISTLE TO THE READER . IN this Tract is shewed the many Snares and Temptation that attend both Riches and Poverty , Youth and Old-Age ; together with the chief Reason why most Men of all Ranks and Qualities , are such great strangers to True Godliness . The Legalist , and Formal Hypocrite may also here see the danger they are in . Moreover True Godliness is opened in his own primitive Internal , and External Beauty and Glory ; being vindicated from all those foul Calumnies and Reproaches cast upon him in this and former Ages : With his sad Lamentation , in respect of the prevailing power of Vice Ungodlines , and that great danger he seems now to be in by Papistry and other Enemies . Also the usefulness and necessity of Consideration ; and the Creatures utmost care and diligence in order to their Conversion , is clearly evinced ; with the chief means , nature and excellency thereof . Together with the cause and dismal Consequences of Apostacy , &c. If thou art a Saint , read with delight ; but if thou art an Enemy to True Godliness , read and tremble : For the happy estate of the one , and the miserable condition of the other , is here set out before your eyes . In this Treatise , you may see the little cause the one has to mourn in the worst of Times , and the other to rejoyce what times soever they live in . I hope none will be offended , because True Godliness is here presented in an Allegory , sith the Holy Scriptures abound with them , and so fully justifie our practce herein : However , 't is now exposed to publick view , and since it hath its Birth in such a juncture as this , I expect it will meet with different entertainment ; but whatsoever censures it passeth under , yet if but one soul reaps real benefit by it , it will requite me for my pains : I can say it hath been sweet to me in writing , God grant it may prove so to thee in reading , and I shall say no more , but shall leave it to the Blessing of Jehovah , in whom I still remain through infinite Grace . Thy Souls Friend and Servant , B. Keach . THE TRAVELS OF TRUE GODLINESS . CHAP. I. Shewing what true Godliness is , as also his Pedigree , Original , and Antiquity , TRUE Godliness being of late , as well as in former daies ) become so great a stranger to most men , and indeed not known but by a very few in the World ; I shall in the first place , before I Treat of his Travels and of the Entertainment he meets with where he comes , give you a description of him , and the rather because many persons I perceive are subject to so great an errour as to take Mortality for him ; and others out of ignorance ( to say no worse ) Rail , and ignominiously call and abuse him , by the names of Singularity , Stubbornness , Pride and Rebellion , as if he were not fit to live or have a being in the World , he being rendered a make-bate , a seditious and common disturber of all Kingdoms , Cities , Towns , and Villages wheresoever he comes and is entertained : Yea , such a factious and quarrelsome companion , that he is indeed the only cause and stirrer up of all those unhappy differences , divisions , troubles and miseries that are this day in the world , This being so , I conclude nothing is more necessary , than to take off that ugly Mask or Visard , which his implacable enemies have put upon him , and clear him of all those soul and unjust slanders and cursed reproaches of the Sons of Belial ; that so he may appear in his own original , primitive and spotless Innocency , that none may be afraid of him , or be unwilling to entertain him , nor ashamed to own him , and make him their bosome-companion . Know ye therefore in the first place , That Godliness consists in the true and right knowledg of Divine Truths , or fundamental principles of the Gospel ; which all men ought to know and be established in , that would be saved without Controversie , great is the mystery of Godliness : God manifested in the flesh , justified in the Spirit , seen of Angels , preached unto the Gentiles , believed on in the World , and received up to Glory . * These great Truths of the Christian Religion are called Godliness ; many men conclude 't is no matter what faith or principle they hold and cleave to , provided they do but live a sober and honest life , doing to all men as they would be done unto , supposing that the whole of Religion and Godliness consists in these things ; but alass , they are greatly mistaken ; Godliness is another kind of thing than they imagine ; it is impossible to receive or entertain True Godliness , whilst we shut out of doors the Essentials of the Christian Religion ; and instead thereof imbrace Superstition , Errour and Heresie , there being damning principles as well as damning practices , 2 Pet. 1.2 , 3. Now should any demand further , to hear more particularly what those principles of divine truths , or fundamentals of Christian Faith be , which are the Essentials of True Godliness . 1. I answer the Doctrine of the Blessed Trinity , or the three distinct Subsistances in the Glorious Deity . 2. The Unity of the two natures in the person of Christ , viz. that he is really God and man , in one person David's Lord , and yet David's Son ; David's Root , and yet David's Off-spring . 3. The Doctrine of Attonement , or that plenary satisfaction and reconcilliation the Lord Jesus hath made by his glorious understaning on man's behalf . 4. The Doctrine of Justification by Faith alone , or the imputation of Christs Righteousnes to those who do believe . 5. The Doctrine of Regeneration , Resurrection , Judgment , the World to come , &c. Now I say in the true knowledg of these and such like principles of divine truths , and being truly established in the stedfast belief thereof , does True Godliness in part consist . But secondly , Godliness , as to his inward and more hidden parts and power , is a holy conformity to these sacred and divine principles which natural men may understand Religion by ; but True Godliness consists in the light of supernatural truths and life of Grace , God manifesting himself in the light of those glorious principles , and working the life of supernatural grace in the soul by the Holy Ghost , it consists in the saving and experimental knowledg of God and Jesus Christ , in having all the evil qualities of the Soul removed , and heavenly habits infused in their room , or in a gracious conformity , disposition and affections of the heart to God , cleaving to all truths made known to us , to find the powerful influences of the Gospel and Spirit of Christ upon us , whereby our Souls are brought into the Image and likeness of his death and resurrection ; this is True Godliness , 't is not a bare living up to the natural principles of morality , nor a simple knowledg of the letter of the word , or an historical , notional , or dogmatical knowledg of the sacred Gospel , and the precepts thereof , but in a faithful living up to the supernatural principles of Grace and the Gospel , discharging our duties with as much readiness and faithfulness towards God as towards man , so that our conscience may be kept void of offence towards both . * It consists in forsaking of every sin , and not only to leave it , but to loath it as the greatest evil , and to cleave to God in sincerity of heart , valuing him above all who is the chiefest good , and from a principle of divine love , willingly subjecting to all his Laws and appointments ; Godliness makes a man say with the Psalmist , whom have I in Heaven but thee ? * &c. Non amat Christum , amat aliquid plus quam Christum , saith Austin , he loves not Christ at all , that loves him not above all : He that entertains True Godliness , is as much for the Work of Religion , as for the wages of Religion : Some there be who serve God , that they may serve themselves upon God , but a true Christian desires grace , not only that God would glorifie him in Heaven , but that he may glorifie God on Earth : He cries , Lord , rather let me have a good heart than a great Estate ; though he loves many things besides God , yet he loves nothing above God. This man fears sin more than suffering , and therefore he will suffer rather than sin : He is like a Palm-Tree , he alwaies flourishes best when he is prest down most . This may serve in the second place , to discover what the inward life and power of True Godliness is . Thirdly , That you may have a compleat and perfect knowledg of him , it may not be amiss if I describe or give you the character of his form and external parts , together with the very fashion he continually wares or goes in . First , Then know ye that the form or external parts of True Godliness are very comely and beautiful , and no marvel it is so , seeing he was form'd and fashioned by the wisdom of the only wise God our Saviour ; the works of whose hands being all glorious ; but this ( viz. ) the formation of Godliness being one of the chiefest , highest and most admirable contrivances of his eternal wisdom , must of necessity excel in glory , sweet odour and amiableness ; his form and external beauty therefore is such , that he needs no humane artifice to paint or adorn him , or any waies to illustrate or set off his beauty and sweet comeliness of his countenance ; for there is nothing defective as to his Evangelical and Apostolical form , as he came out of his great Creators hands ; and as there is nothing from head to foot that is superfluous , more than needs or might be spared , so every line and lineament , Veins , Nerves and Sinews of him are in such an exact and admirable order placed , that is to his beauty there can be no addition : Every one therefore that goes about to take from , add to , or alter any thing , touching the form of True Godliness , mars instead of making , and defiles instead of beautifying ; besides God hath strictly forbid any thing of this nature to be done , no man is to set up his Post by the Lor'ds Post . Add thou not unto his Word , lest he reprove thee , and thou be found a liar , * viz. by fathering that upon God which is none of his ; do not the Papists call those superstitious and vain Ceremonies , us'd in their Church , by the name of God's Worship , and what is this less than the putting a lye upon him ; besides it reflects upon the wisdom of God ; to attempt to change or alter any thing of the form of Godliness , as if he did not know best how , and in what way , or after what manner he himself would be worshipped : But must be beholding to man for his help , wisdom and rare contrivances , touching many things that are by the Papists called decent and necessary ; also doth it not reflect upon the care and faithfulness of God , insomuch , that he should not himself take care to lay down in his blessed word many things , which are very necessary to be added to the form of Godliness , which man's care and wisdom is fain to supply . Therefore from hence all may perceive , that True Godliness never alters his Physiognomy , nor changes his countenance , he is the very same and not altred in the least from what he was in the Primitive Time ; nay , and there is indeed nothing in the world he hates more than those pompous Garbs , superstitious Vestments , and other Fooleries that are used in the Popish Church ; as Crossings , Crysoms , Salt , Spittle , Oyl , and Holy Water , with divers other ridiculuous Cereremonies , which are so numerous , they are too tedious here to reckon up , therefore take heed you do not take the counterfeit form of Godlineness , for the true Form ; for as there is a counterfeit Godliness , so there is a counterfeit form of Godliness which the counterfeit or false Godliness alwaies wares ; it is also needful to note one thing more , lest you are deceived , viz. you must be sure to receive the power of Godliness , with his form ; for his form without his inward life and power will do you no good ; 't is but as the Body without the Soul , or the Shell without the Kirnel , or the Cabinet without the Jewel ; neither ought any to slight his form , for you may remember what the Apostle speaks of the form of Doctrine , * and of the form of sound Words ; for as the true faith must be held fast , so must the profession of it also , * you may 't is true meet with a Shell without the Kirnel , but it is rare to meet with a Kirnel without the Shell . Having thus briefly given you the description both of the inside , and outside power and form of True Godliness ; We shall proceed to Treat of his Pedigree , and shew you whose Off-spring he is , you by his name may easily read from whence he descends , and learn what a Noble Patronage he is of , he is indeed High-born , the great and glorious Off-spring of the Lord Jehovah , the Almighty Prince of Heaven and Earth , the King of Kings , and Lord of Lords , the universal Monarch of the World , whose Kingdom ruleth over all ; and as this is his Noble Extract and renowned Descent , so likewise he is alwaies in high esteem and favour with his glorious Prince , for there is none , no not one in Heaven or Earth that he loves and takes more delight in , than in True Godliness ; nor is there any indeed more like him , or does more lively represent him in all the Earth ; for he bears his express , sweet and Heavenly Image ; yea , and such a venerable respect and gracious esteem hath he of him , that those who love him , he loves ; those who hate him , he hates ; those who receive him he receives ; and those who reject him he rejects ; where he comes to dwell , there God , Christ and the Holy Ghost dwells . Godliness is of great Antiquity ; nay according to the description we gave you of him : In the first place , we may well say he is without beginning of daies , for Truth ( for some times he bears that name ) dwelt in God from Everlasting , though in time manifest or made known to men , and that in divers waies and manners , according as God in wisdom saw good . But if we speak of his Antiquity , in respect of his dwelling here below , the first man that knew him was Adam , who whilst he stood in the state of Innocency enjoyed some part of his sweet Company but by the malice of a great and potent Enemy he was abused , and his Image so defaced and marr'd , that he forsook his Habitation , which was the ruine and utter undoing of our first Parents and their whole Posterity : and had not the Father of True Godliness , the King of Heaven and Earth , found out through his infinite wisdom , a way to recover Man from his lost Estate Godliness had made his abode no longer in this World , for by means of Corruption of Nature there was begotten and brought forth a cursed Monster of ugly shape , whose Name was Vice , alias Lust , who found so much favour with Adam's Children , that Godliness was utterly discountenanced ; and though he was the Off-spring of Heaven ( as you heard before ) and the only delight of Jehovah ( and unto man the greatest friend and chief Benefactor in all the World , striving to enrich him , chear his heart , and to make him truly Noble and Renowned on Earth , and bring him back into his former Primitive Glory , and thereby at last make him eternally happy in Heaven ) yet he was neglected and lamentably slighted , that there was but only one of Adam's Off-spring cared for him at that time , and he too for entertaining of him with that just and good respect he deserved , was by his Brother , whose Name was Cain , basely murdered ; so that Godliness by this perceived very early what kind of usage and entertainment amongst the Children of men he was like to meet withal ; and truly never was there any one so nobly descended , and of such an excellent , peaceable and sweet a nature and behaviour , generally so dealt with as Godliness hath been , from the beginning to this very day ; ( except the Prince of Godliness himself ) yet he found some friends after Abel was slain , who entertained him kindly , and though they were reproached , hated , and persecuted for shewing favour to him , yet they never lost anything by him , but contrarywise were infinite gainers , for he never came empty handed to any mans house , but alwaies brought plenty of good things along with him , yea , such things , the worth and value whereof no mortal is able to compute ; ( as I 'll shew hereafter , God assisting ) nay , so great a friend he was to the next man , which I find eminently embraced him , that he saved him from the Grave , he sent him to Heaven without calling at the Gate of Death ; his name as I remember , was Enoch , and 't is not to be thought what sweet and Heavenly Communion , true Joy and Felicity this good man had with Godliness , for the space of three hundred years , for so long they abode together on Earth , and now dwell together with the Father of true Godliness , and his only begotten Son in Heaven . Some time after this great Prince ( for so they are all made who entetain True Godliness ) was carried to Heaven , a sad disaster besell the World ( I mean the Enemies of Godliness ) for so it was , that cursed Monster and Off-spring of Hell ( viz. ) Vice , finding such great your with the men of the Generation , they delighting in nothing more than in sin and wickedness , hating God and his true and lovely Off-spring Godliness , it provoked him to take vengeance upon them , and utterly to destroy them from off the Earth ; and this was done by a fearful and amazing Flood of Water : Now , this heavy Judgment was brought , I say , upon the men of that Generation for their slighting , neglecting , and basely contemning of Godliness , and sad it was to consider how generally men were at that time out of love with him , for there was not one in ten thousand but hated him , and loved vice and ungodliness far better than he ; nay , to tell you plainly , there was but one man in all the World who was an eminent Lover of this Noble and High Born Prince , Godliness , whose name was Noah , though 't is not to be doubted but his Wife and Sons , especially two of them , were in some measure Favourites of him likewise : But mark how at that time it fared with this Holy Man and his Family , who were Friends to Godliness , never a one of them were destroyed by that Flood ; we may well say , Godliness is profitable unto all things , and Blessed are all they who love and kindly entertain him ; for had it not been for Godliness , Noah had doubtless perished as well as others . But to proceed in this brief History of the Antiquity of Godliness , it would not be amiss if we speak a little of the next man after Noah who entertained him , and how he was blessed in so doing ; his Name at first was Abram , but afterwards he was called Abraham : This man lived for some time amongst a Blind , Heathenish , and Idolotrous People , and was ignorant of True Godliness ; but when he became acquainted with him , few men ever loved him better , for he made him his Bosom Companion , and chiefest delight ( and so indeed must every one that entertains him ) and hereby he became great , and his Glory and Renown was spread abroad ; nay he was by this means so honoured , that he was called the Friend of God , and the Father of all true Lovers of Godliness ; and besides the outward Blessings , this faithful man reaped as the fruit or donation of Godliness ; ( which were many , for he had much Cattel , Men-servants , Camels and Asses , so that he became very great ) he was blessed with all spiritual Blessings ; ( viz. ) he had sweet fellowship and communion with God , abounding in Faith , Love , and Joy in the Holy Ghost ; the Covenant of Grace was also renewed to him , with a gracious Promise , that in his Seed all the Nations of the Earth should be blessed ; for he having received Godliness as his choicest Companion , and chiefest Delight , Godliness brought along with him the Promises of this Life , and that which is a thousand times better ( viz. ) the Life which is to come . But now near where this faithful man dwelt , there was a City , nay more than one , whose Inhabitants were utter enemies to Godliness , and lovers of that ugly and base-born Monster and Spawn of the Devil , Vice , abounding in all manner of horrible wickedness , who for this very reason were destroyed with their Cities by Fire and Brimstone from Heaven ; yet nevertheless , before they were consumed ( so great a lover is Jehovah of Godliness ) that he told Abraham , if there were but ten righteous persons in that City , viz. such who had entertained Godliness , and were true lovers of him , he would spare the City for their sakes ; but it appeared there was but one man who shewed him countenance , and was in love with him . And yet before the City was burned , the Angels bid him haste and be gone ; for Godliness was such a sure defence to him , the Angel could do nothing till he was gone forth : Sodom could not take Fire whilst righteous Lot was in it . I might proceed further , and shew you who they were that entertained Godliness in the succeeding Ages , for the space of more than two Thousand Years , and what great blessings he brought unto them , and what they suffered for his sake ; but I can but give a brief hint or two upon this account ; 't is known to all what Joseph suffered for him by his envious Brethren , and how Godliness advanced him for his Integrity to him at last . Moreover the Children of Israel after Joseph was dead , were through that love they bore to him , grievously oppressed by the mighty King of Egypt , but it proved his own utter Ruine in the end . David , for the love he bare to him , was for many Years together greatly persecuted , but afterwards Godliness raised him to great honour , and made him very ich , and sat a Crown upon his Head ; All along I might shew you in Ancient daies he was very much hated and persecuted ; nay , and some of his true Friends and Favourites , were for his sake cast into a fiery Furnace , and another into a Lions Den , yet they never lost any thing by him , nor did they ever repent the Entertainment they gave him . If we should come lower into the Times of the Gospel , 't is well known what usage he met with in our Lord and Saviour Jesus and his Blessed Apostles ; afterwards also by the Heathen Emperours , he was most abominably hated and persecuted , and all those who entertained him were put to all manner of cruel Deaths and Torments imaginable . Lastly , we might also shew you what hard usage he met with by counterfeit Godliness , I mean Papistry , for near 1200 Years , how many of his dear Children and Servants have for the sake of him been burn'd to Death , and otherwaies tormented in most Nations of Europe , but let what hath been said suffice , touching the Antiquity , gray Hairs , and usage of True Godliness in former days . CHAP. II. Shewing who the chief Enemies of Godliness are . HAving given you a brief Account of the Pedigree , Original , and Antiquity of True Godliness , wherein occasionally hath been hinted some of those great Abuses he met withal in Ancient times I judg it may not be amiss ( before I come to treat of his Travels and Entertainment in these latter daies , and how it fares with him at this present juncture , to give a Description of some of his chiefest Adversaries , to the end the true lover , of Godliness may be aware of them , and those who have a mind to be accquainted with him , and are hindred from receiving him into their * Houses , may know the Cause and Reason of it now . 1. One of the chiefest Enemies of this great Prince and Favourite of Heaven is the Devil ; nor is there any one that hates him more . 2. Sin , alias Vice , alias Lust . 3. The Flesh . 4. The World. But because this general and common description is not sufficient to discover the great danger Men and Women are in , by certain other secret and domestick Enemies , who are the cursed Agents and Servants of those grand Adversaries of True Godliness , some of which many are ready to entertain as Friends , not suspecting the fatal danger they are in thereby ; I shall upon this therefore give you an account of a few of them , and tell you their Names . The First I shall begin with is Vnbelief , a very dangerous Fellow . 2. Pride . 3. Vain-glory. 4. Formality . 5. Hypocrisie . 6. Oppression . 7. Heresie . 8. Superstition . 9. Idolatry , alias Papistry . 10. Prosperity . 11. Persecution . 12. Ignorance . 13. Blind Zeal . 14. Vain Hope . 15. Sloth , alias Idleness . 16. Covetousness . 17. Old Custom . 18. Evil Example . 19. Self-Righteousness . 20. Presumption . 21. Despair . 22. Slavish Fear . 23. A Sensual Pleasure . And 24. Apostacy , with many other of like quality , too tedious here to reckon up ; but by mentioning the Names of these , you may easily discern who and what the others are , who with their Attendance are all implacable Enemies to True Godliness , and as much as lies in them endeavour to hinder his being entertained wheresoever he comes , as you will find in the ensuing History of his Travels : Now , the Reason why True Godliness hath so many Enemies , I had thought to have shewed in this place , but because I will not hinder you from the main scope and design of this Treatise , I shall reserve them for a more convenient place . CHAP. III. Shewing how Godliness having received a Commission to Travel , and vis●t the Children of Men , comes to a certain Town on the Confines of Babylon , where one Riches dwelt , and of his usage and evil intreatment there . THE Great and Mighty Jehovah , the God and Father of true Grace and Godliness , out of his great Mercy and Infinite Goodness to Mankind , graciously was pleased to send them a Saviour , yea , a great and mighty Saviour , or one able to save to the uttermost all that come to God by him , * and to the end that they might have the knowledge of this Blessed Saviour , he hath sent the Gospel amongst them , but in his eternal Wisdom hath so decreed and ordained it , that no Man should have any saving benefit by this Glorious Saviour but he who doth receive , entertain : and kindly embrace True Godliness whensoever he is sent to visit them ; and to the end therefore that they might not miss of so great a Blessing which Godliness brings along with him . I may safely adventure to say according to my present Method , and to pursue my Allegorical Discourse ; Godliness hath received Commission from the King of Heaven and Earth , to travel to see who would embrace and entertain him . Moreover , it appears his Commission was very large , he was not limitted to the small Confines of Jury , nor to ttravel only in the Land of Canaan , but to go into all the World , or to travel into all Nations Countries , and Kingdoms of the Earth , * and to visit the Rich and Poor , the Old and Young , as well the King on the Throne as the Beggar on the Dung-hill , even all , Bond and Free , Male and Female ; nor was he sent to travel alone , but had a very rich and glorious Retinue alwaies with him ; neither did he come o any man's House empty handed , but brought along with him most rich and glorious Presents of the choicest things of Heaven , the worth of which is infinite , or beyond computation . But since I perceive he is come to a certain Town , where one Riches dwells , and is now at his Door , let us see what Entertainment he meets with at this place , Now Godliness knock'd very hard and often before any within would give an Answer , Riches being full of business , for either he was telling of his money , or casting up his Accounts , to see what his Neighbours owed him , or else consulting new Projects to encrease his store , for I perceive he is a person never satisfied ; besides the Times being very perillous , his mind was filled with perplexing and vexatious thoughts , how to save and keep what he had already gotten ; so that he had no leasure nor time to listen to the continual knocking of True Godliness at his Door , insomuch that Godliness was forced to stay there a long time , and that which grieved this High-born Prince most of all , was this ( viz. ) he perceived that no sooner than some other Guests came to his Door ( who were persons much interiour , as to Birth and Quality , to him , and indeed not worthy of the least regard , and not having business of that great weight and moment with him as Godliness had ) yet he opened his Door immediately to them , but before this Renowned Hero and Darling of Heaven could get in , Riches had so many base and ill-bred Servants in his House , that they clapp'd to the Door , so that he could not get so much as one foot in . Now , the Guests he so readily opened unto , were ( as I take them ) these following ( viz. ) The Lust of the Flesh , the Lust of the Eyes , and the Pride of Life . * These be took much delight in , & kept company with continually ; sometimes they had him to the Tavern , sometimes to the Play-Houses , and sometimes to recreate him at Bowls , Cards and Dice , and with divers other Sensual Sports and Pleasures ; but at last it so fell out , that he was taken very sick , and Godliness still waiting at his Door , it happened at this time one was in his House , who forced him to listen to this earnest and continual knocking , his name was Mr. Fearful , he is one that Riches doth not at all love , but when sickness comes he is grievously troubled with him ; and he made him at this season to cry out , who is there ? who is at my Door . Godly , I am here , and have a long time waited at your Door . Riches , What is your Name ? Godly , My name is True Godliness , one that you have a little reason to slight , neglect and contemn as you have done , for there is none you stand more in need of , nor can you do that good as I can , and will do you if you please but to open your Door and let me in . Riches , Sir I am troubled I have not minded you all this while , for I have a great reverence and respect for Godliness , God forbid I should keep you out any longer . Upon this , the whole House was in an uproar , for he had ( as I told you before ) divers loose , ill-bred , or rather Hell-bred Servants , all bitter Enemies to True Godliness , their Names were Presumption , Pride , Vnbelief , Ignorance , Malice , Vain-hope , and Covetousness , &c. These and several other base companions of like quality ( whom he had brought up , and a long time cherished in his House ( seemed mightily concerned that the least heed or attention should be given to True Godliness ; they also enquired who was the cause of it ; at last they understood it was Mr. Fearful , they then presently joyned together to fall upon Fearful , and turn him out of the House . Presumption struck the first blow , and spake also to this purpose . Presump . Are not you a base Fellow , thus to disturb my Master , as to cause him in the least to doubt of the strength of his strong and impregnable fortification , * wherein he hath placed his long confidence , and now to force him to incline to open unto True Godliness , who is our utter Eemy ? Is he not an honest man ? what can you charge him with ? What cause or ground is there for this disturbance ? Hath he not done much good in the Parish where he lives , and given many a piece of Bread at his Door ? I warrant you it will go well with him , Fearful , what do you say ? Fearf . Truly , Sir , I seeing him very sick , thought he might die . Presumpt . Thou Fool , what and if he should , did not Jesus Christ die for sinners ? God is merciful , and will forgive men their sins at any time , even at the very last hour , if they do but call upon him . Besides , Fearful , are you mad to give way , much more to force him to encline to open to True Godliness , for if once he is let into the House , you will be immediately turned out , and hardly , if ever , have one Meals-meat more , nor the least countenance . Fearf . Truly , Presumption , the fault was not principally mine : I was partly forced to do what I did . Presumpt . Forced by whom ? who forced you ? Fearf . 'T was the Steward of the House , who keeps the Records , or an Accompt of all that is done , whose name is Conscience ; he finding much guilt lying upon him through his cruelty , hard-heartedness and debauched life , stirred me up to what I have done ; nay , Conscience told him he had been such a vile and graceless wretch , that if he died he would go immediately to Hell ; therefore you cannot blame me for disquieting of him . Pride , Hearken to me a little ; Is it not , my Masters , below such a brave and Heroick Spirit that alwaies attends Riches , to be troubled about sin , or to give way to a bawlling Conscience , and this ill-bred fellow Fearful , I hate the thoughts of it ; this is the way to bring him to reproach and shame amongst his Neighbours , and to make great men to laugh at him and contemn him , who have been his companions . My great Prince Lucifer sent me into his service , and I will not betray my trust , ever to give way that this unwelcom and hateful Traveller true Godliness should be let in , who would beguile my Prince of his right . Vnbelief , Alas Sirs , there is no danger ; I agree with my Friend and dearest Brother Presumption , that hss condition is good enough , let Conscience say what he will ( for if there be a Hell , for I much question it ) yet he will go , should he die , I will assure you , to Heaven . Ignorance , What a stir is here ? if our Master was poor , and had not so many Bags of Gold and Silver , there might be some ground for this base Fellow Fearful , to disquiet him . ▪ But I can give as good counsel as any of you : Do you not know , if he does but send for a Romish Priest , with a good piece of Money , he may have a full pardon for all his sins , for there are many , they say , just now come over fresh out of the Mint from his Holiness ; this being done , if he should die , he will I will warrant you , be saved , nay and directly to Heaven without calling in at Purgotory . Vain-hope , I am of the mind with my Brother Vnbelief ; and 't was I also you know who have kept up his Spirits all along , and did what I could to stop Steward Conscience's Mouth from giving way to Mr. Fearful to open the Door , let him therefore but put his trust in me , and I warrant you he will fear nothing . Presumpt . Come , cease this noise , all is well enough yet , Godliness is not let in , and our Master is much better than he was , and though Conscience incline to embrace this our Enemy , yet you will find he will not be regarded e'er a little while : Pray let us all agree at present to stir up Riches eldest Son , whose name is Honour , the Father's Darling , and the hopes of all the Family , to see what he can do in order to keep our Enemy Godliness out . Now , our Friend Pride is the fittest to be employed in this Work , for he is much in favour with our Masters eldest Son , and his own Child too — After a short time thus it fell out , Riches being recovered , he consulted with Worldly Honour , a great Enemy to True Godliness , which was one reason why the Father and true Image of Godliness said a great while ago , how can ye believe that receive honour one of another , and seek not the honour that cometh from God alone . * Now , Pride , Ambition and Honour , being all three the Natural Off-spring of Riches , got so much into his Affection , that Godliness was kept out ( making good that word , The Wicked through the Pride of his Countenance will not seek after God ; God is not in all his Thoughts ) and Conscience being at this time almost stitled , Fearful was forc'd to flie and hide himself in some Hole till another season : But Godliness remained at his Door for a long time , even till he waxed Old , and Conscience having recovered a little strength ( by reason of his going now and then to hear a Sermon ) stirred up Mr. Fearful again to open the Door , and had almost prevail'd , had not a Cursed Servant of Riches , who , I take , was his Purse-keeper , bestirr'd himself , whose Name was Covetousness , an implacable Enemy to True Godliness , who when he perceived Godliness was like to meet with some seeming Entertainment , spake to Riches after this sort . Covet . Sir , will you be so foolish now in your Old Age , as to open your Door to this Stranger and factious Person , Godliness ? It will be to your great loss and injury , if you do , I will assure you : And besides , I who have been a true Drudge to you all along , and by the means of whom you have got most of your Estate , shall at the very instant you receive him into your House , be turn'd out ; nay , and not only so , but also be brought under a severe Sentence , and be condemned to die for Idolatry , and then your Money will fly , for you will find him a chargeable Gentleman , for he teaches a Doctrine that I am sure you hate , and I cannot blame you , for 't is very destructive to your Interest . Riches . What Doctrine is that , prethee inform me , for I have a very good esteem for thee ; and intruth , for a long time have been sensible of the gainful service thou hast done me , for when I kept my old Servant Prodigality to be my Purse-keeper , I could never thrive ; but since I met with thee , I have increased my Substance exceedingly . Covet . Why , Sir , then I will tell you , he teaches Riches to sell all that he hath , and give it to the Poor , and to follow a new Master who had not one foot of Land in all the World , nor a House to dwell in ; no , nor one penny of Money in his pocket , whose Disciples were generally poor , illiterate and contemptible people , &c. Sir in a word , if you open to this Godliness , you will be undone , for tho' you are not put upon the selling all you have presently , yet you will be forc'd by him to give to the poor Saints ( as they call them ) not a little , but according to what your Estate and their necessity is ; nay , you will not know when you have done , for he will find out for you every day new objects of Charity ; he will tell you there are so many poor Parish-Children to be put out , and so much you must give with them ; and so many aged Widdows , who must be relieved ; and who should do it , he will say , but Riches ; nay , 't is a thousand to one if he doth not put you to Build an Hospital for them : Besides , when you have done this , he will not let you rest , but will tell you , whensoever Christ in his Members is sick , you must visit them ; and when Hungry , Feed them ; when Naked , Cloath them ; and when in Prison , you must Relieve them ; take notice that he will send you to this Prison , and to that Prison , to see if Christ be not there , I mean some of his poor Children who lie there for his sake ; if there be ; though they may not in all Points of Religion agree with you , yet he will tell you , you must not let them want whilst you have enough to supply their Necessity , and if you do , he will tell you , Go ye Cursed will be your portion at last . Besides all this , you do not think what a deal of Money he will tell you is your Duty , to give to Pastors and Ministers of the Gospel , who are his great Agents and Promoters in the World ; nay , Sir , he positively affirms , you ought not only to give to them just so much as will supply their Necessities but that 't is your Duty to give , and their Right , Jure Divino , to have a plentiful Allowance , so that , they may be freed from all the perplexing Cares of this Life ; and not only so , but also be put themselves into a capacity to provide for their Wives and Children , that they may not be exposed to Want and Necessities after they themselves are dead , and to have so much out of your Estate , as to be able to give to others also , that so they may be examples of Charity ( and indeed I cannot deny but that the Scripture does say they ought to be Men given to Hospitality , Tit. 1.8 . ) and many of them are poor , and therefore how they should do this , Godliness , says is impossible , unless they are capacitated so to do by Riches . Moreover , I will tell you more ( now I am about it ) this Godliness is so unhappy , and in truth hath always been , that he hath many great and Potent Enemies , so that they who receive and entertain him have been exposed to great Troubles and Persecutions in the World ; nay , and let me tell you between you and I , your whole Estate will be in danger of being taken away if you entertain him , for I have heard of very severe Laws made formerly , and of late Times too , in one Nation or another , against such who do own and will adhere to him ; yea , such Laws that will , if prosecuted ▪ soon bring you to Beggery ; so that from the whole ▪ you may perceive , will not be for your Interest to open to him . Riches . I must confess thou hast said enough to make me sot ever out of Love with True Godliness , I cannot bear the thoughts of entertaining such a Guest as this in my House , but what shall I do with my bawling Steward , Conscience , for ▪ he every now and then tells me I must give away to him , and stirs up Mr. Fearful my Lodger ( one that I hate , but cann't be rid of let me do what I can ) to terrifie me with the thoughts of Hell and Damnation , for without Holiness ( I must confess I have read ) no man shall see the Lord ; and 't is said too , Whoever will live Godly in Christ Jesus , shall suffer Persecution . Covet . Why truly , Sir , I see no Remedy but you must resolve to stitle him ; for I perceive he is the chief cause of all the disturbance and trouble that is in your House , and not only so , but in part of all the Confusions and Divisions which are this day in the World ; but which way this shall be done , I must refer you to that worthy Gentleman and understanding Servant of yours , Dr. Self-love , for in this Case I am not fit to give Counsel , being not brought up in Learning , but he and Sir Worldly Wiseman , being both able Divines , will be sure to find out a ready way to do it , so that you shall not be troubled with him any more ; and this I will assure you , if I can be any ways helpful to them in the business , I will be at your Command as long as you please to entertain me . Dr. Self-love and Sir Worldly Wiseman being at hand , Riches called for them , to whom he addressed himself after this manner . Riches . Gentlemen , you having both great Learning and Experience in the Laws , both Divine and Humane , I pray be pleased to give me a little of your Counsel , my Case is this : There is one who calls himself True Godliness , at my Door , and presses hard for Entertainment , but by means of a Description I have lately had of his Manners and Attendance , I perceive it will be dangerous at this time for me to receive him , or shew him the least kindness . But I having a troublesome Steward in House , whom I cannot be rid of : Now , he here of late too much adheres to him , and is ready very often to give way to open the Door , so that by his means and one Mr. Fearful , a Timorous Fellow , whom he stirs up , I have of late had but very little quiet : Now , what will you advise me to do in this sad Condition ? Dr. Self-love . You must not give way to him , for I know him well enough , his Name is Conscience . Sir , if you follow his Dictates and embrace this Godliness , you will be undone , and your Wife and Children soon will be brought to a piece of Bread , notwithstanding your great Estate : But alas , he is grown Old , and is in his Dotage , and for want of good Eye-sight errs exceedingly ; nay , is so erroneous , that you do well to advise with us ; come , doubt not but we shall inform him better . Sir , your great fault have been this ( I perceive it clearly ) you have read too much of late , why should you concern your self with the Bible , I think it had been well if it had never been Translated into our Mother Tongue , this hath given him Opportunity to disturb your Mind ; come , give over this in the first place : The Cause , you know , of a Distemper must be first removed , or no effectual Cure can be expected ; 't is enough for you to mind your Secular Affairs , things of Religion belong to Religious Men ; and when Conscience for any Sin gripes you , divert your self amongst the brave Heroes you used to keep Company with , get to the Tavern , or to some Play-House , but be sure at no time you read any Book besides your Books of Accompts , and Romances , or such like : And for Religion , can any suit better with you than the Old Roman Catholick Religion ? And it may come into Fashion again too for all this . I do not say you should not be Religious at all , no , God forbid I should give you such Counsel , but there is no need to entertain strict Godliness , because you may be saved without it , else Lord , what will become of the greatest part of the World ! go to Church and hear Prayers , but be sure forbear to go to such Churches , where any bawling Preacher endeavours to reach your Conscience , but be sure what times so ever happen , do not expose your self to suffer any thing for Religion ; you must do whatsoever your superiours require . Can any man perswade me his soul cannot be saved , unless he venture the loss of his Estate , and so bring distress and ruine upon his body ; is not each man to provide for his Family ; and he that doth it not , is worse than an Infidel , and hath denied the Faith. Sir Worldly Wiseman . Mr. Riches , the counsel which my Brother hath given is very good , be sure you are never led by the dictates of your Steward Conscience , to expose your self to any loss or danger for Religion , you hear you may be , nay ought to be Religious ; and what is Religion , but to live an honest and sober life , to fear God , honour the King , say our Prayers , and pay our Debts . But the truth is , would it be amiss if you did adhere to the good old Religion , that Religion which , your Fore-fathers before Luther's time were of , for you having store of Money may have a pardon there at any time for all your sins . But I will leave you to your liberty , because I remember 't is dangerous to perswade any to cleave to that Religion . But I have just now thought of a way that will do , you having a great Estate , you shall get another Servant into ' your House ; pray keep a Reader in your Family this done , you will find all will be well , and you will hear no more complaints from within nor without , for you will be taken by all your Servants , and others too , for a godly man. Riches Having thanked them for their good Counsel , with a great deal of joy , retires himself , being very well satisfied with the advice Dr. Self-love and Sir Worldly Wiseman had given him . and indeed this is the misery of most rich men , ( viz. ) if they lie under any convictions of sin , from that little light Conscience hath at any time got , then presently ( being stirr'd up thereto by Covetousness ) they consult with flesh and blood , and then Dr. Self-love and Sir Worldly Wiseman are their great Counsellers . But to proceed , Riches got now a Reader , and instead of opening to True Godliness , he opens to counterfeit Godliness , * which was occasioned through Ignorance , and those other foolish Counsellers he hearkened to . Now , this Reader , as it appears , proved a sad Fellow , for though he was a Scholar , being brought up in some Foreign University , yet he never car'd to read the Bible , but ( as some say , would now and then curse it ) lov'd to read Romances and Song Books . But poor Conscience being stifled , in a little time he gave content to the whole Family , in that he could mumble over a few Prayers out of a Book . And that in rhe second place , he could Bowl , drink Healths , be Drunk , and cry God damn him with any of them ; and there was indeed never a one in all the Family , that hated True Godliness more than he , for he made songs of him and scoffed , jeered and derided him continually , and made himself and others merry with his mean , low and distressed condition , and also stirr'd up all the Neighbourhood , to find fault , and quarrel with all those who were friends and true lovers of him . Godliness now perceived he was like to have but cool Entertainment at this House , having waited at Riches Gate till his patience was almost worn out . began to think of a removal , and to Travel to some other place ; but before he took his final farewel , he was resolved to speak his mind freely to him , thereby to leave him without any kind of excuse whatsoever , and therefore addrest himself to him after this manner , being at door ready to depart . Godli . Well Riches , I see now very plainly , you did but flatter me when you began to hearken to your poor Steward Conscience , in order to the letting me into your House ; for evident it is , you are grown far worse than before , and have blinded his eyes by entertaining another , who calls himself by my name instead of me , but before I do depart , I will shew you the great danger you are in ; and the cause of it , the truth is , you have got such a Crew of lose , base and deceitful Servants , that they will utterly undo you , and bring upon you the eternal ruine of your poor soul , which I design'd by my coming to you , to save and make happy for ever ; for indeed ( whether you will believe it or no ) there was never any who entertained these graceless Villains and enemies of God , but were for ever ruin'd by them at last ; nay , and not only eternally hereafter in the World to come , but many times externally here in this World ; therefore I advise you to do what you can to get rid of them , and I will help you to far better Servants in their stead . For first of all , can you think it will be safe for you to keep Presumption still in your House , since there is scarce a more deceitful and bloody Wretch in the World ; how many thousands of poor souls hath he impudently destroy'd , by causing them to presume on the mercy of God , and the death of Christ , and yet live in Sin , Pride and Covetousness , and in a vile manner , hating and contemning me , that is to say True Godliness . Doth not God say it is harder for a rich man to enter into the Kingdom of Heaven ; and yet you are perswaded by him to think it is an easie thing ; and doth not the Scripture say , Except your righteousness do exceed the righteousness of the Scribes and Pharisees , ye shall in no wise enter into the Kingdom of God. * And yet he tells you that by doing a few good deeds , or by giving a little of your great abundance to the Poor , your state is good enough ; whereas many of the Pharisees did , as to acts of Charity , exceedingly out-do you ; nay doth not St. Paul say , Though he gave all his goods to feed the Poor , and his Body to be burned , yet without Charity ( that is to say , true love to God and Godliness ) he was nothing * ; and yet you , though you slight and contem God and Godliness , are taught to presume on God's Mercy , who hath notwithstanding positively said concerning you , and such as you are ; He that made them , will not save them ; and he that form'd them , will shew them no favour , Isa . 27.11 . And then as touching your Servant Vnbelief , he is such a bloody and devouring Monster , that he hath sent Millions to Hell , by hindring them from believing what God hath said in his Word , touching his Grace and Clemency to the truly penitent , and of his wroth and vengeance to the Impenitent and unbelieving Soul ; he will not suffer you to believe nor give credit to that word , If any man loves the World , the love of the Father is not in him , 1 John 1.15 . Nor to that word neither , Except a man be born again he cannot see the Kingdom of God , John 3.3 . And he that believes not shall be damned , Mark 16.16 . And many like dreadful Sentences , which he will not suffer you to regard , nor give the least credit to ; and thus he teaches you to make God a Lyar , for he hath said , you shall without Repentance be damned and perish in your sins , but he says , ye shall be saved though ye live in your sins . Thirdly , as to what Ignorance says of getting Pardon of Sins for a piece of Money , by sending for a Popish Priest , he deserves to be cheated of his Soul that will hearken to such a blind Sot ; who can forgive Sin but God ? Shall any believe that Pardon , which is the gift of God , can be bought with Money : Sure his Holiness never learn'd this Doctrine of St. Peter , whose Successor he says he is , for St. Peter said to such a one as thou art , Thy money perish with thee , Acts 8.20 . Fourthly , As concerning Pride , whom you entertain and hug in your bosom as a sweet and beloved Friend , he hath been the ruine of many Souls likewise ; nay , and not only Men , but Angels also , for 't is thought he was the principal Agent who wrought their eternal destruction , and from Heaven cast them down to Hell , and of Angels of Light made them Devils . But , Sir , pray remember that word , Pride goes before Destruction , and a haughty Spirit before a Fall. What became of the great King of Babylon , Nebuchadnezzar , for entertaining this Fellow , was it not Pride that brought him down with a vengeance , and turned him a grazing to eat straw like Oxen , Dan. 3.4 . Moreover , what became of Herod the Great , who was so fond of this Companion ? Did he not bring God's heavy wrath upon him in such a fearful manner , that a blessed Angel was sent to smite him with Death immediately , and he was eaten of Worms , Acts 12.23 . Have you not read , that the day cometh which shall burn as an Oven , and all the proud , and all that do wickedly shall be stubble , Mal. 4.1 . This haughty Villain , Pride , is one of those seven things , as Solomon shews which God hates , Prov. 6.16 . If you will not , Riches , be perswaded from hence to turn him out of your House , even take what will follow . Fifthly , Vain-hope I know is one that hath kept up your spirits , and spoke peace to you all along , but he is fitly so called , for he will leave you like a deceitful , false-hearted , and treacherous Friend , when you come to fall into distress . You hope to be saved ( and so did many thousands that are now in Hell ) but alas , what ground have you to build your hope upon ? The Hypocrites hope shall perish , whose hope shall be cut off ; and whose trust shall be as a Spiders Web , Job 18.13 , 14. Ah , Sir , what will your hope avail you though you have gain'd the World , when God taketh away your Soul ? Job 27.8 . Sixthly , and Lastly , as touching your sweet Darling Covetousness , he is made up with Idolatry , and what can be more detestable to Jehovah ? so long as you Entertain and love him you adore an Idol ; he is indeed the Ring-leader to almost all manner of Wickedness ; nay , there is scarcely a viler and more abominable Wretch breathing on Gods Earth , therefore justly called , The Root of all Evil. * he hath taught many to play the Thief , others to commit Treason , and others to Murther Innocents for their Inheritance ; he is guilty of Bribery , Vsary , Extorttion , and Oppression : It was he as made poor Achan lose his sweet Life , he also contrived the death of Naboth and his Sons ; and more than all , he tempted Judas to Sell , and basely to betray my dear Lord and Master , Jesus Christ , for Thirty pieces of Silver : Do not blame me therefore if I bear so hard against him ; moreover , I can scarcely ever get one Foot , into any rich mans House through his means ; 't is he and his Companions who keep me out , he hath through his hard-heartedness , almost famished to death all the Poor , both in City and Countrey , and hath also of late very near betrayed my whole interest that I have in the world into the Enemies hands : he hath also grievously corrupted many who profess kindness to me by incumbring their minds so with the Affairs of this Life , that they cannot find the way to the Church ; when they should be hearing of God's Word ; he forces them to abide in their Shops , nor will he suffer many of them to take a little time to pray in their Families , nor in their Closets : He has also exposed many of my poor Ministers to many great straits and necessities , by which means their heads have been so filled with the cares of this Life , that they have been out of capacity to preach the Gospel as they ought to preach it , nor can they get such helps that are necessary , and all long of him : Nay , he hath almost undone every Nation , Kingdom and Commonwealth ; First , by corrupting the Law , and subverting Justice , causing Judges to judg for Reward , and Lawyers to plead more for Fees than Equity . And then secondly , by spoiling Commerce , for he hath Monopolized Trades and Commodities so into his own hands , and inhanced the prizes of things , that many men have been undone by him . I cann't , Sir , reckon up all his horrible Crimes , and is this he you so dearly love , and must I be slighted and disregarded by you through love you bear to him ? Alas , Sir , he will bring your Soul , if you follow him to destruction : Pray what became of Achan who harboured him ( mentioned before ) also what became of Ananias and Sapphira , whom he forced to tell a lie to the Holy Ghost ? Acts 5.1 , 2 , 3 , 4. Who was it that caused the Young Man in the Gospel to fall short of Heaven , and to go away from Jesus Christ very sorrowful , and Demas to turn Apostate , and to embrace this present evil World ; was it not Coveetousness ? Ah , Sir , take heed of this abominable Miscreant , for tho' some wicked ones of the Earth may bless you , yet he caused God to hate you . See what David saith , The Wicked boasteth of his hearts desire , and blesseth the Covetous whom the Lord abhorreth , Psal . 10.3 . Consider of these things , and be perswaded to put away all these deceitful and Hell-bred Companions , which you have a long time nourished in your House , or it will be worse with you , I do assure you . O that you would now at last , before I leave you , hearken to my Counsel , and receive me into your House , and renounce that Monster you have lately embrac'd , who calls himself by my Name ! What do you say Riches ? Rich. Do you think I am such a Fool to give Entertainment to you , and lose all my great Honour and Credit amongst the brave Heroes of the Earth ? Godli . Why , Sir , is not the Honour that comes from God better than all the vain honour poor mortals can give you ; you have I am sure , a rare Example of one to follow in this great Case : Remember Moses , and the Renowned Galeacius the famous Marquess of Italy , he was not of your mind : Some rich and noble Men have for my sake denied themselves of all the glory of this World , and accounted the Reproaches of Christ greater Riches than Earthly Honours and Pleasures of Sin which are but for a season . Rich. If others were such Fools to disgrace and undo themselves , what is that to me , I know what I have to do . Godli . Sir , I perceive your condition is miserable , for you seem to be hardened , and whilst you have had gracious means afforded you to bring you to Repentance , you are grown worse and worse ; however , let me tell you , if you die before you have embraced and received me into your House , you will perish in your sins , and Hell will be your Portion for ever ; those who reject me , reject God and Jesus Christ also , and to tell you the truth , all this time that I have been at your door , the Lord Jesus hath stood waiting at your door with me likewise . Rich. Leave your Canting , you are a bold and impudent piece ; do you begin to threaten me ? Am I not my own Master ? Would you Lord it over me ? I perceive you what you aim at , you would have me entertain you , that so your poor despised Off-spring might have a good fleece out of me . I could find in in my heart to be revenged on you , and set all the Rabble of the Town upon you , Sirrah , I have considered of the business , and have had advice what to do from two able Counsellors , Dr. Self-love , and Sir Worldly Wiseman . Godli . Sir , St. Paul did not take advice of those two shallow , depraved , degraded , disherited Counsellors , he consulted not with flesh and bloud . Rich. Will you not leave your prating , you would undo me , you are called Godlidess , but that is not your Name , you are , I understand , a factious Fellow , and your Name is Stubbornness , alias Singularity , alias Sedition , one may know what you are by the many Names you go by ; know ye therefore , Friend , that I have received the true Godliness already , and him I will keep , he is indeed an honourale Person , one whom great men love , and is in favour with the Princes of the Earth : But as for you , I see no encouragement for any body to respect you , for as most People in all Nations speak against you , and hate you , so you would , I know , soon spoil all my joyes , and bring nothing but sorrow and fear along with you , should I entertain you ; I should not so much as tell a lie for my advantage , but you would threaten me with Hell and Damnation , nor go to the Tavern , and by chance be drunk ▪ and let now and then an Oath flye , but you would stir up my Steward , Conscience , to fall upon me , and beat me unmercifully ( but I praise God I am rid of him ) nay , and if I should not give to the poor according to your humour , I should soon be censured and condemned by you as a wicked Person , yea , and every sweet , pleasant , and beloved Lust , which I value as my Life , you say , must be mortified ; no , my dearest Darling must not be spared : I perceive what a fool you would make me , be gone from my door , or I will call one of my servants who shall drive you out of the Town ; his Name is Malice , alias Envy , before whom you will not be able to stand ; and upon this he struck at him with all his might , which did no sooner his Chaplain , Mr. Reader , perceive , but he came into his assistance with cruel rage , being stirred up by Envy , and fell upon Godliness in a most base and inhumane manner , calling him all the vilest Names he could devise , enough to make any ignorant and unthinking man conclude True Holidess was as hateful a companion as any in the world , and before all things to be eschewed and discountenanced . His Chaplain also would needs challenge to dispute withhim , and confute Godliness by Scripture , producing that Text , be not righteous overmuch , neither make thy self overwise ; why shouldest thou destroy thy self ? Eccl. 7.16 . He thought with this one Weapon to have knock'd True Godliness down , and have spoiled his Travelling for ever . But he soon answered and said , That no man could be truly righteous overmuch , nor have too much of that pure wisdom that is from above ; but that a man might , he told him , under pretence of Righteousness , do more than God required of him , and so be righteous overmuch ( as the Papists and others are ) and thereby destroy himself ; sith will-worship was of such an abominable nature ; and that a man also might be overwise in his own conceit . At this answer the Dispute ended ; and Riches perceived his Chaplain was worsted , envied True Godliness much more , and raised all the Rabble of the Town upon him ; amongst which were these following ( viz. ) Pride , Ignorance , Wilful , Hate-good , Toss-pot , Outsides , Riot , Wastful , Hard-Heart , Belly-God , Giddy-head , Pickthank , Rob-Saint , and more of such like Rustical and ill-bred Fellows ; and moreover , he swore if he would not be gone the sooner , he would send for the two Constables , Oppression and Cruelty to lay him fast enough ; at which poor Godliness was fain to get away and hide himself , or else for certain he had been knock'd ot'h ' head , or basely put to death ; but he being out of their reach , by the providence of God , escaped without any hurt to himself , but many of his poor friends were sadly abused , who-stood up to spake on his behalf , and put into Prison . Godliness being thus forc'd to leave Riches Door , Vice and Vngodliness took the full possession of his * House ; and Godliness went on his way , wandring up and down to look entertainment , with a sad heart , being grieved to see how he had hitherto been slighted and traiterously abused , notwithstanding his high Birth , Noble Descent and Pedigree . Doth Godliness thus wander to and fro , For want of Friends must he a begging go ? 'T is not to seek relief , as if that he Himself was poor , and in necessity ; But 't is to make poor Mortals happy , who By Sin are brought to Sorrow , Grief and Woe : But Riches him rejects with hate and scorn , Though by Christ sent , a Prince and Noble born : Riches are good when sanctifi'd they are , But otherwise a Curse , a Plague , a Snare ; Rich men do much mistake ; who only measure True Happiness by having worldly Treasure . An Angel hath no Gold , nor Flocks , nor Land , And yet is mighty rich , his wealth doth stand In better things ; although the just man's store Is small , he hath enough , a rush for more ; God doth Himself instead of Wealth impart Vnto that Child of his : O covetous Heart ! What wouldst have more ? or can there be Ought else , dear Soul , than what 's possest by thee ? Happy 's the poor in whom the Lord doth dwell ; The Rich by craving all , get nought but Hell. Be not in love with Gold , a Golden Purse Without a part in God , is but a Curse . Give me not Riches , Lord ! nor make me poor ; Since Riches against thee does shut his Door . CHAP. IV. Shewing how Godliness , in his Travels , came to a poor Cottage , where dwelt one call'd Poverty , with whom he earnestly desired to make his Abode ; and how he was shamefully denied Entertainment there also . GOdliness finding how basely he had been served by Riches , and that he could not with all the strongest Arguments and Motives imaginable get any Entertainment with him , travelled further , and as he wandred up and down in the Wilderness of this World , at last he chanced to come to a small Village , at the furthermost end of which ( upon the Common ) he espied a little Cottage , a poor old ruinous thing it was , the Windows being all broke , only they had cramm'd into the holes some old Rags to keep out the Cold , and by the propping it up , it seemed as if it was ready to fall ; but however , he remembring what his blessed Lord and Master said , The Poor receive the Gospel , resolved to go thither , and see whether he might not meet with Entertainment there ; ( for he is no respector of Persons , he is as willing to be Guest to the poor , as to the rich , and to dwell with the Peasant as with the Prince ; or to make his Abode in a Cottage as in a Palace : ) And being come up to the Door , he understood the poor man's name who dwelt there , was Poverty : Now Godliness knocked five or six times before he could have any manner of Answer for it seems he was asleep in Bed with his Wife ; but at last being between sleeping and waking , he asked ( though very faintly ) Who 's there ? who 's at the Door ? Godliness , I am here ; pray arise , and let me in . Godliness listned , but he could not hear what Poverty said , by reason of the noise that was within ; for he having many Children , it happened that by this time they were wak'd , and fell into a fit of crying ; some wanted Victuals ; and some of them cried for other things which he had not to give them ; which made him one while to weep , and another while to fret and storm at the poor Children , so that Godliness could have no answer till he knock'd again ; which he did , and that pretty hard . Pov. Who is at my Door . Godli . A Friend ; my Name is True Godliness . Pov. Godliness ! Pray what business have you here ? Godli . I want a Lodging . Pov. From whence come you sir ? I doubt you have lost your way ; Is this a likely House to afford Entertainment to a Traveller ? Godli . I came last from a great man's House not far off , whose Name is Riches . Pov. Well! had he no Lodging for you , that you are come to me ? Godli . No , he hath utterly refused to entertain me ; and not only so , but hath basely abused me , calling me at his pleasure , and also rais'd all the rude Rabble of the Town upon me . Pov. He had some reason for it , I warrant you ; and truly I my self do not like very well what you talk of ; for he is a man ready enough to open his Door to any who are worth entertaining ; I mean profitable Guests : if you could get no lodging at his House , what ground have you to think you should meet with any here ; besides , though I cann't deny but that I have heard of your Name , yet I know you not ; and moreover , I am forbid by certain Edicts of this Country , to entertain one who goes by your Name , and it may be you as far as I know : 'T is Sir , a dangerous thing to open ones door to strangers at any time , but more especially now , when there are so many grand Cheats and Robbers abroad : Sir , though I have not much to lose ▪ yet my life is as dear to me as any man's ; and should I let you in , how you would deal with me , God knows ; for I have heard that many thousands through your means have lost their sweet Lives as well as their Estates . Godli . I will , poor Soul ? do thee no wrong , but contrariwise , if you please to open the door , and kindly entertain me , you shall find me the best friend that ever you met within all your life . Pov. You speak well ; but what is it you will do for me ? Have you any money to give me to buy my Family a little good Victuals ( for we have had little else besides Bread and Water a great while to live upon ) and some better Clothes ? for my poor Children go almost naked . Godli . I cannot at present assure thee of much earthly fulness , or worldly good things ; I do not use to proffer men money , or hire them to open their doors to me ; no I hate the thoughts of setting one foot in such a persons house ; If I am not freely and heartily received , I will not come in at all : Friend , I do not trade in Gold and Silver ; but this I will promise thee , if thou wilt kindly let me in , whatsoever good thing the Lord sees thou dost need , thou shalt upon my honest word , nay , and upon the word of Christ himself , have it ; Seek first the Kingdom of God and his Righteousness , and all these things shall be added unto you . You complain of Want , come open to me ; do you not remember that Word , They that fear the Lord shall not want any good thing ; the Lord will give Grace and Glory , and no good thing will he withhold from them that walk uprighty . What dost thou say Poverty . Pov. I am in a very low condition ; what you mean I cannot tell , but this I know , my head and heart is fill'd about other things ; alas , what can you think to meet with , or expect from me ; do you not see what abundance of poor hungry and ragged Boyes and Girls I have ? 'T is enough for me to get Bread for them , I must leave such things which you talk of , to my Betters ; I mean such who have more time to mind them , and are better learned ; God help me , I cann't tell what to say to yo . Godli . Come , let me in ; that is to say , become a true Convert , get a right Faith , and lead a good and holy life , and I shall teach thee to be more diligent and industrious in thy Calling than thou hast been , and nor foolishly and idlely to waste so many daies work in the moneth : Thou wilt gain , thou wilt find every way by True Godliness . Pov. Truly we poor Folks in the Country , think 't is Godliness enough for us to bear an honest mind , and pay truly for what we have , and go to Church now and then to hear some good Prayers there , and say the Creed , the Ten Commandments and the Lord's Prayer now and then at home when we come from work , if we do not chance to fall asleep first ; for it has been so with me , God knows , many a time , the Lord help me ; but if I thought it would be for my profit , I could find in my heart to open to you . Godli . Poverty , I will assure thee it will be infinitely for thy advantage ; hast not read ? — Pov. I cannot read , Sir. Godli . But have you not heard then of that Word , Godliness is profitable unto all things , having the promise of the Life that now is , and of that which is to come ; and that other Word , Godliness with contentinent is great gain : And now because I see you are weak , I will tell you of some of those great Blessings you will gain , if you do receive me in truth : First , I wheresoever I come , bring along with me Reconciliation with God , pardon of Sin , peace of Conscience and joy in the Holy Ghost ; nay , I raise men to honour too ; I will make thee a Son of God , an Heir of Heaven , and at last set a Crown of endless Glory upon thy Head ? What dost thou say Poverty ? Pov. I had rather have some better Clothes , and and store of good Provision , and a better House to live in ; these things suit my present necessity ; but as touching those things you talk of I do not well understand what they are , they may be but fancies as far as I know : besides , what work will you set me about ? I cannot endure hard labour . Godli . But stay Poverty , What kind of Fellows are those you have got in your House ? Pov. what is that to you ? why do you not answer my Question . Godli . Why then I 'ill tell you ; you must very fervently read the Holy Bible , and every Lord's-day with great reverence and seriousness hear God's Blessed Word , and pray at least twice a day ; also you must believe in Christ ; nay , and I shall teach you to be more painful and laborious in your Trade and worldly Business ; but this I know cannot be done , unless you put away that Crew of loose and naughty Fellows in your House . Now Poverty had it seems , divers base and lazy Companions , who were all grand Enemies to True Godliness ; also some of them 't is said , were his own Children , or Natural Off-spri●g ; their Names were these ; viz. Vnbelief , Ignorance , Sloth , alias : Idleness , Wastful , Light-fingers , Faint-heart , Carping-Cares and Fear-man , together with some others : Now when he began to open to Godliness these hindred him . First , Sloth and Idleness would not suffer him to rise up out of his Bed of Security , to call upon God , nor take pains to pull up the Briars and Thorns that grew in his heart ; by which means his Field lay barren and untill'd , nothing growing therein , but what the Ground brought forth naturally . Nay , these made him of such a sluggish Temper , and such a lover of Rest , that he complain'd many times because he could not go without motion ; nay he was unwilling to be at the trouble of feeding himself ; therefore would wish that men might live as Trees and Plants do : and though there was offered him a Cabinet of rich Jewels , yet he would not so much as stretch out his Arm to take hold of it , and notwithstanding he had many fiery darts stuck in his Breast , yet he would not be at the pains of pulling them forth ; by which means he was in a sad and lamentable condition . I remember a very wise man told me , that he hides his hand in his bosome , and it grieveth him to bring it again to his mouth , by the means of these two lazy Felows , Sloth and Idleness . Ignorance told him , he had received True Godliness already , and that he had dwelt in his house ever since he was a Child , and that Baptism brought him in ; and that the chief business which God required of him , was to get Bead and Clothes for his Family . Vnbelief told him , that those things which Godliness talked of , were meer Fictions ; being unseen things ; there was no reallity in them : But when he question'd the truth of what Vnbelief spoke upon this account , then the Wretch told him , however , they were things far out of his reach , and that he had no part nor lot in them , neither could they ( if it was possible to obtain them ) answer his present necessities . Light-fingers told him , he had been for a great while his best Friend ; and if it had not been for him , he had been starved to Death long before now . Distrust fell into discourse with his thieving Brother , and positively said , if he turned Light-fingers out of his House ( as he knew he must if Godliness came in ) he would certainly go a begging from door to door . Wastful told him that True Godliness , if entertained , would never suffer him to buy such good pieces of Beef and Mutton , &c. as he was us'd to do on trust , unless he knew he was able to pay for them ; and that he would not suffer him to go any more to merry Meetings , and carowse it amongst good Fellows at the Alehouse , nor recreate himself at Cards , Bowls , Nine-pins , and other Sports , for Money on Holidays ; and that he must be content with such mean Clothes and Fare he had got , and never lose a days work to gratifie the lusts of the Flesh ; and that also he must change his Company ; which particularly was grievous to Poverty to hear . Carping-Cares filled his head so full of distracting thoughts , that he had no time to think of God , Christ , nor his own Soul , from one weeks end to another ; but his great study was , either to think where to borrow Money , and so get more in debt or else how to pay what he ow'd , to get out of debt , or what he should do for work , Trade being grown ( by the badness of Times ) very dead ; by this means Villain ) fill'd with sad thoughts , not knowing how he should get more Bread , when that he had was eaten up , and more Clothes , when they he had would hang on no longer ; besides , it could not go out of his mind , but that at one time or other he should be Arested , and thrown into a Goal , having many times fearfully broke his word . Faint-heart and Fear-man presented to him the danger he would be in upon any consideration , if True Godliness were entertained For first , they told him how contemptible Real Godliness was grown at this present time , being of very little credit or esteem amongst any sort and degrees of men in the world , by reason of Vice , which which was never more rampant ; insomuch that True Godliness was like to be driven out of the world , and forc'd to flye into some hole or corner of the Earth to hide himself . Mr. Riches , who is the Lord of the Mannor hath beat him away from his door , and hateth him with a perfect hatred ? now if you entertain him , he will soon hear of it , and so will become your deadly Enemy , and pull down your Cottage , or warn you out , or be sure , not let you have a farthing of the Poors Money , nor never set you to work any more ; and what will become then of thy poor Wife and Children ? Nay , said they , we will tell you more ; Do you not hear what cruel Edicts the Prince of the Ancient Gauls Countrey hath made against True Godliness ? and how many of the Protestant Churches he hath pulled down and utterly demolished ? and how he is persecuted almost every where ? Come , say they , 't is that pleasant and lovely Form of Counterfeit Godliness , that will in little time be generally embraced , and those who entertain True Godliness , must expect to be reproached and basely reviled . Moreover , do you not hear how many Thousands in France , and in other places , who have for a long time entertained him , have turned him out of doors ; they are weary of him , or afraid to own him : and is this a time for you to think of embracing him , Poverty ? ( said they ) pity your self , and have more wit , you are poor enough already , and this is the way to make you more miserable : If Riches will not entertain him , who hath many advantages to relieve and help himself in distressing Times , and sad exigencies , over what Poverty hath , or can promise himself , there is no ground of encouragement for you to open to him . Upon this poor Poverty resolv'd not to let True Godliness have a Lodging in his House ; but rather instead thereof , to put stronger Bolts and Bars on his Door . Godliness having waited all this while , to hear what these cursed enemies of his would say , and perceiving they had now done , he broke silence , and began of speak after this manner ; Godli . Well Poverty , I expected but little less from you , when I perceived you were resolved to hearken to those graceless Villains you lodg in your * House ; for they ( I hear would do their worst to keep me out ; but I shall now however , to undeceive you , answer them all . First , as to these lazy Companions , Sloth and Idleness , who will not suffer you to labour for the good neither of Body nor Soul , they have in part brought you into this poor and miserable condition you are in . Oh how many have they brought to beg their Bread from door to door ! and stirred up others to rob , steal and commit horrible Murders , to uphold them in their loose , lazy and ungodly lifes ; by which means they have brought , and daily do bring a number of men and women to the Gallows : but the greatest mischief they do , is to the Souls of men ; for they have cast thousands into such a deep sleep , that never awake until they lift up their eyes in Hell ; they will not suffer men to labour to find out their great danger , till it is too late ; and others , when they do perceive their woeful condition , are hindred by them from endeavouring timely and in a right manner to get out ; they many times cry , Lord help us , and Lord have mercy upon us ; but never strive to take hold of the offers and tenders of his Grace and Mercy , by cleaving to Christ , and leaving all their abominable wickedness . 'T is the idle Soul that suffers hunger ; who shall beg at harvest , and have nothing , though there is Bread and enough to spare for you in Gods House , yet they will not suffer you to seek out for it , but cause you to cry , yet a little sleep , yet a little slumber , yet a little foldidg of the hands to sleep : Is it not sad notwithstanding your House is on fire , and you like to be burnt in your Bed , yet cannot through this base Sloth and Idleness rise up ; you are just ready to drop into Hell , and yet will not endeavour to deliver your own Soul. O remember that Word , Take the slothful and unprofitable Servant , and bind him hand and foot , and cast him into utter darkness , there shall be weeping and gnashing of Teeth . And then secondly , as to Light-fingers , he is a Thief ; and if you follow his Dictates , he will bring you to the Gibbet , besides , no Thief shall enter into the Kingdom of God. Thirdly , Wasteful , his Brother , for all his Huffing , is almost as bad as he ; 't was this vain Fellow that brought the poor Prodigal to eat husks with the swine ; 't is he , not only causes you to waste , and foolishly spend your money ( when you have got a little ) but also your precious time , which should be improved for the good of your poor perishing Soul. Poverty , can it do you any harm to be taught to become a better Husband , and not to consume the little you sometimes get amongst Riotous Company , which might be a great comfort to your poor Wife and Children ; also I will appeal to my Neighbour Morality , whether there is any ground for you to refuse to entertain me , because I teach you to be content with mean things , hard fare , and do put you upon hard labour , and not to run into debt , unless you knew which way to pay it . Ignorance is a Murtherer , and hath destroyed millions of Souls , though there was a time indeed when God seemed to wink at him , * i. e. did not lay ( as it were ) his hands immediately upon him ; but now he is left altogether inexcusable , because God hath afforded you a sufficiency of Light to bring you to the true knowledg of Salvation , the necessity of Faith and True Godliness , if you would escape the damnation of Hell. Vnbelief , I found the other day with Riches , and indeed I am come to no Bodies door but I find him within ; I gave a plain Character of him then , to which I refer you , if you have a mind to know what a dangerous person he is ; but however , take one word or two in answer to what he saies to you against me ; he affirms , that all my promises are fictious , being unseen things , they have no reallity in them , or things that you can never attain unto , if you could , yet they could not answer your present necessities . If you will give credit to such a notorious Liar , Murtherer and Blasphemer , who certainly in a slie and treacherous manner seeks to stab you at the heart , who can help it ? Are Christ's Promises of Grace and Peace here , and Glory hereafter , because not seen with external Eyes , fictions ? He will tell you also ere long , if you will believe him there is no God nor Devil , Heaven nor Hell , because not seen with visible eyes ; he may suggest the one to you as well as the other . Come , Poverty , thousands of my Children , by blessed experience have found my Promises no fictions nor idle fancies , but things full of reality , marrow and fatness : O taste and see how good the Lord is . And why may not you obtain these glorious good things , viz. Union and Communion with God , Pardon of Sin , Peace of Conscience , and Joy in the Holy Ghost , as well as others ? They were commonly given in the time of the Gospel to the Poor . Come , Poverty , these things are thine ( as sure as God is in Heaven , if thou wilt but let me in ) poor Lasarus understood them , and experienced the sweetness of them , and shall to Eternity . And then lastly , have you no need of these good things of mine , because they may not so directly answer your outward necessity ? Are not the necessities of your Soul more to be minded than to get store of Meat , Drink , Clothes , Silver and Gold ? What are all these things to the love and favour of God , an Interest in Christ , and to have a Right to the Kingdom of Heaven ? How soon , alas , may your Life be gone , and what good will those things do you ; do you not see they perish in the using ? And as they are corruptible , so likewise they can never satisfie nor fill the desires of your Soul , nor do they suit the necessities thereof . Consider , can any of these things make thy Soul happy ? Can Gold or Silver enrich it , or the rarest worldly dainties feed it , or Wine chear it ? No , Poverty , if thou hadst the things of this World in never so great abundance , yet till thou lettest me in , and makest me thy chief Companion , thy Soul would be miserable . What is it to have plenty of all good things , and no God , no Christ , no Pardon , no Peace , but contrarywise , the Curse of God , Horror of Conscience , and Hell at last ? Thou wilt , Poverty , become more happy if thou dost open the door to me , and thou and I dwell together , than the proudest and haughtiest Monarh in the World ; thy Comforts , inward Peace and Joy will excell theirs , and thy Riches be more abundant in Quantity , besides the rare and excellent Quality of them ; nay , and thy Glory will be far more transcendent ; and besides , 't will abide with thee to the daies of Eternity , As touching - Carping Care , he hath almost broke thy heart already ; he will not let thee sleep a nights , he by telling thee of thy wants and necessities sadly disturbs thy mind , but never helped thee to a Farthing in all his life , and why shouldst thou hearken to him any longer , he is thy utter Enemy as well as mine : Hear what the Lord Christ saith , Who by taking thought can add one Cubit unto his Stature , Mat. 6.27 . He has even eat up thy very Spirits , and weakned thy Body , marr'd thy Senses , especially the Spiritual Senses of thy Soul , so that thou canst not think one serious thought all the day for him ; nay , when Sloth and Idleness will let thee go to hear Gods Word he follows thee thither too , and so confounds thy mind with wandring Cogitations , that all thy devotion is spoiled , you can profit nothing : Therefore I beseech you do what you can to thrust him out . Distrust , That faithless Fellow , sets on this base Wrerch , Carping-Care , to perplex thy mind ; and this is not all , for he tells thee if thou turnest Light-fingers out of door , thou wilt certainly go a begging . Come , Poverty , they are a pack of cursed Villains , set on by their great Master Apollyon , to bring thee to shame , as if there was no waies to live , but by breaking of Gods Commandment ▪ Thou shalt not steal ; and is he not a Wretch , that shall call into question the Care and Faithfulness of God , whose Promises are to Feed * and Cloath thee , and to supply all thy necessities in the way of thy Duty , so that thou shalt want no good thing , ( as I said before ) though thou possibly mayst think that good for thee , which God knows is not . And now in the last place , let me speak a few words to those cowardly fellows , Faint-heart , and Fear-man ; these are they that would have you fear man more than God ; and yet I am ready to believe some of their words take much place upon your heart as any thing you heard from the other . But what reason there was or is for it , we will come now to consider . First , they say I am grown here of late very contemptible , and am of very little esteem or credit * amongst any sort or degrees of men ; and that I shall ere long be forced to flye into a corner to hide my self , &c To this I answer , first I never had much esteem amongst great men ; nay , in every Age of the World very few gave credit to me ; and now being come ( almost to the end of my Travels ) into the last and worst Age , I could expect no other usage than what I meet withal . How should I have many to admire and fall in love with me , when the Text positively saies , All the World * Wonders after the Beast . That is , they are in love with , and admire counterfeit Godliness ; and the truth is , I marvel not at it , because all along the false Prophets were more readily embraced than the true , and their words generally believed . If another comes in his own name ( said Jesus Christ ) him you will * receive ; the reason is easily discerned , because they * smooth the People up in their sins : Alas , don't you see how counterfeit Godliness gives liberty to men to please their sensual and Bruitish Lusts , teaching an easier way to Heaven than ever I did or can , for I alwaies taught , as at this day the Doctrine of * Self-denial , the necessity of Faith in Christ , * Regeneration and Mortification of Sin , &c. Secondly , whereas they say , I shall ere long be forc'd to flye into some corner ; that is , I know the fear of these paltry Fellows ; but if it should chance so to come to pass , woe be to you , and all the World besides , if True Godliness once finds no place nor countenance in any Nation of the Earth , and indeed you had the more need with all speed receive me into your House , least hereafter you find me not , and so perish in your Sins , John 8.22 . Thirdly , What though Riches hath rejected me , he never had much kindness for me , but was generally alwaies my enemy , and whereas they say , he will be displeased with you , and warn you out of your House if you entertain me . What then Christ will receive you into his House , and you were better have him to be your Friend than any Potentate of the Earth ; When my Father and Mother , saith David , * forsakes me , the Lord will take me up . Have you not read of that poor man which the Pharisees Excommunicated for cleaving to me , and how the Lord Jesus graciously received him . Come , Poverty , don't fear , the worst that men can do , God will help you , and he is above them all , and it will be but a little while before that word shall be made good . Your Brethren that hated you , and cast you out for my Names sake , saying , Let the Lord be glorified , but he will appear to your joy , and they shall be ashamed . And what though some great Potentates of Rome combine together to tread me under their feet , and set up Idolatry , Popery and Superstition , should this deter you from receiving me ? Alas man , the time is at hand when all will be undone , and be forc'd to cry out , Woe , woe , woe , that ever they were born ; but those only who have made me the Joy and Delight of their Hearts say to the Righteous , it shall go well with him . Woe to the wicked , it shall go ill with him . 'T is said indeed to see any leave me in my Adversity , but they were false * Friends , and let them go , they never loved me in truth ; but do thou but kindly embrace me , and I will keep thee from falling ; nay , * thou shalt find me a sure refuge and defence to thee in the day of distress ; yea , and I will store thee with all good things which the rich have not ; I am resolved to * feast thy soul continually , and never leave thee unto thy dying day . Come thee , and I shall live splendidly together , notwithstanding thou art poor , if we can but get my dear friend * Content to dwell with us : What dost thou say , Poverty , shall I come in ? but notwithstanding all that Godliness could say , Poverty would not give way to him , but began to give him reviling words , saying , He was born a Gentleman , tho' he was fallen to Decay ; and that he would not suffer such Tumults at his Door ( for it seems while Godliness was praying and pressing for entertainment , one Persecution , the Off-spring of Adam's eldest son * Cain , had raised abundance of lewd Fellows together to drive Godliness away from Poverty 's Door : so that by the opposition within Doors and without , Godliness found no lodging there neither ; yea , and escaped not without many bitter threatnings , Execrations and Blasphemous words . Now one Reason why Riches and Poverty did not receive True Godliness was , because Consideration dwelt with neither of them , who being a grave Counsellor , might possibly have given them better advice than to deny entertainment to so sweet a Friend . Godliness after this began to be at a stand which way to Travel next ; but hearing of one Youth , who lived not far off , he resolved to see whether he might not get a dwelling with him , because he was one that his Commission particularly directed him to visit . Sad is the state of Woeful Man I see ; Riches slights Christ , and so does Poverty . The Snares are great which doth Riches attend , And Poverty to Virtue proves no Friend ; But this poor Wretch I pity most , for why , He has no Portion here , yet does deny To Entertain True Godliness , that so He might have Heaven above , though none below . But by curst Foes he is so perplex'd , that he Cann't find the way to true Felicity . Not many Rich , nor many very Poor , Vnto True Godliness do ope their Door , But rather such who in a medium be , Betwixt great Riches and low Poverty . This state , with Agur , Lord , I beg of thee . CHAP. V. Shewing how True Godliness finding Riches and Poverty had rejected him , in his Travels came to a great City , where dwelt a brave Young Gallant , with whom he had a mind to be Acquainted , and to take up his Lodging ; shewing also how basely he was dealt withal by him . ONE might think by this time 't was in vain for True Godliness to Travel any further , not being like to find Entertainment any where , since Riches and Poverty both had refused to receive him ; yet he was resolved to pursue his Journey , not being without hopes of finding his dear Friend at last , called Consideration , whom he sought for ; and coming into a famous City , where one Youth dwelt , could not tell but he might meet with him at his House , calling to mind what kindness Young Joseph , Moses , Samuel , David , Obadiah , Josias , John , and Timothy of Old , and many others had shewed him , and therefore came boldly to his Door , and desired Entertainment . Now , it appears this Youngster was a great Gallant , but though he had been brought up to Learning , and lived in a place where the Gospel was powerfully preached , yet was very ignorant as touching the best things , though very complisant . And after Godliness had in a grave and sober manner desired a Lodging with him he asked him what he was , as also his Name . Godli . Sir , I am a Person of Noble Descent , being nearly All●ed to a great and mighty Prince , and my Name is True Godliness , being by him sent to Travel hither to commend his Soveraign Grace and Clemency unto the Inhabitants of th● City ; and I have also brought along with me ( as Tokens of his Eternal Favour and good Will , to such who will receive me ) very rich Presents , and I shall bestow them on you , if you will be pleased to Entertain me . Youth , Your most Humble Servant ; I must confess I have read and heard much of you , but why do you choose to take up your lodging in my House , there being many Grave and Ancient Gentlemen near ? I know not but you seem to be one whose Company would better suit Men of Riper Years . Godli . Sir , my Master gave me orders to commend his Princely Grace and Favour unto you ( if your Name is Youth , ) besides , he hath chosen your House for my Lodging above others ; nay and he hath made more Blessed Promises upon your kind and loving Reception of me , than he hath to any besides in the World. Have you not read that Word , I love them that love me , and they that seek me early , shall find me . And that Word , Seek first the Kingdom of God and his Righteousness , and all other things shall be added unto you , Matth. 6. 33. Youth . As for those other things , I need them not , I have enough of the World. Godli . Aye , Sir , but you want my Masters * Righteousness , and also a part in his Kingdom , and those are some of those Glorious Commodities I have to bestow upon you , if you will Entertain me . Youth . Aye , there it is , I perceive , I must Entertain you if I would have them ; but I tell you plainly , your Company does not suit with my Age , why should you force your self upon me ? Godliness , Why would you have a part in the Righteousness of Christ , and in his Kingdom , and not receive True Godliness ? No , Sir , that will never be , you must believe in him , and lead a Godly Life , or you will have no Lot nor Part in this Matter : He that believeth not , shall be Damned , Mark 16.16 . Youth , Pray Sir , do not trouble me , you are going to preach . Godliness , 'T is sad you should think I trouble you , because I desire you to let me have a Lodging with you . Yo●th . Sir , you will spoil all my pleasure and sensual delights if I entertain you ; I know your Manners well enough . You will cause me also to turn out of my House my familiar Friends and Consorts , that rejoyce my heart in these youthful daies of mine . Now those he called his Friends were these following , Pride , Wanton , Vain-glory , Love-lust , Ambition , Gay-clothes , Toss-pot , Gamester Please-friend , Time-server , Scornful , Hate-good and Scoffer . Godliness , Young man , believe me , those pleasures and delights which your heart is so much set upon , are bruitish and very hateful to God , and do also debase your noble Soul , which is of a sublime Extraction . Nay , furthermore hear what wise Solomon saith , * Rejoice , O Young-man , in the daies of thy Youth , and walk in the waies of thy heart , and in the sight of thine eyes . May be you will say , O this is brave . I , but after the flash of Lightning , comes a clap of Thunder , enough to make you quake : But know , that for all these things , God will bring thee to Judgment . Your sweet Meat , young man , is like to have sowr Sauce ; you will pay dear at last for all your sensual pleasures and vanities . Youth , But for all your haste , wise Solomon made trial of all the delights of the Children of men before he condemned them , and so will I too , as far as I can . Godliness , 'T is true , Solomon did so ; and doth he not by the sad experience he had of them tell you , all was vanity and vexation of Spirit . Come , Sir , you had better believe the Poyson in the Cup is deadly , than to taste of it . Youth , Sir , pray speak no more , I have not sowed all my Wild Oats yet , let me alone . Godliness , Wild Oats indeed : Come let me perswade you to sow no more of them , for 't is but sowing to the Flesh , and he that soweth to the Flesh , shall of the Flesh reap Corruption . * You had better far to sow to the Spirit . And now I will tell you what a kind of Crop you will have at Harvest by sowing that cursed Seed , which you call Wild Oats , unless by Repentance you pluck them all up again . Youth , Why , Sir , what a Crop shall I reap ? Godliness , You are like , in the first place , to reap here in this World , a Crop of loathsome Diseases ; for Drunkenness , Rioting , and Whoring , doth commonly produce that . Secondly , you will reap a Crop of Infamy and Reproach ; for sin is the * shame of any People or particular Soul ; and it will be much if you reap not a Crop of Want and Beggary too in the end . Thirdly , You will reap a Crop of horrible and unsupportable Guilt , by which means your Conscience will torment and lash you after such a sort , that you will not be able to endure it , unless you go on in these ungodly courses so long until he is feared with a hot Iron , and then you will reap a Crop of a hard , obdurate , and impenitent Heart . Fourthly , You will reap a full Crop of all manner of foul and detestable Filth and Pollution ; yea , such Corruption , that will cause God to loath your Soul. Fifthly , * You will reap also a Crop of all the fearful Plagues and Curses that are in the Book of God , pronounced against wicked and ungodly Sinners . Sixthly and lastly , At the great and terrible day of Judgment , you will reap a full Crop of Gods eternal Wrath and Vengeance , a Crop of brinish , though fruitless Tears , Groans , and endless Torments in Hell * fire . Now , if you like to gather in at Harvest such Crops as these , go on and sow your Wild Oats plentifully . Youth . Sir , I intend to sow other Seed hereafter ; I desire only liberty for the Flesh in these my Youthful daies : If you should chance to call at my Door when I am Old , I may then possibly see cause to Entertain you ; nay , Sir , I promise you I will then open my Doors to you . Godli . Alas , Sir , present Promises to open hereafter to God and True Godliness , seldom ever ends in real performance : He who promised to go and work in his Masters Vineyard , went not , * such who put me off with promises to become Godly hereafter , 't is evident do purpose to be wicked for the present , besides do you know you shall live to be Old ? Or if you should , that God will send me then to knock at your Door ? Nay , and let me tell you , if I should then visit you , I fear it will be to no purpose , because , Sir , you ripen apace already in Wickedness , and Sin is of an hardening Nature , evil Habits are not easily changed , the * Blackamore may as soon change his skin , or the Leopard his spots , as you may learn to do well , and open to me when you have been a long time accustomed to do evil : Therefore open to me now . Youth , Sir you will raise my Spirits anon , if you leave not off your Canting the sooner ; you are a Gentleman , I am sure , few or none cares for . Have any of the * Rulers and Nobles of the Nations embraced you , I mean strict Godliness ? Why do you not see if they will entertain you ? Godliness , Nay , pray be not offended with me , I seek your profit ▪ I will do you no wrong ; you shall not lose any thing by me , if you will let me have a Lodging with you , though possibly you may lose something for my sake , but if you do , I will repay you again an hundred * fold in this World , and in the World to come you shall have Life Everlasting . And what though not many Mighty , and not many Noble * ones do love me , or will entertain me : 'T is not because I do not deserve esteem from them , but because they are incensed against me by the Devil , and are so in love with Vice , my Mortal Enemy . Sir , I am abused , and rendred very odious by wicked men , as if I were a * factious , restless , and sediteous Fellow , and this is one Reason why I am so slighted and contemned . Youth , I , ( and to speak the truth ) I cannot believe but you are the cause of all the present Discord Animosities and Confusions that are amongst us , for since you came into this Countrey , what Disputes , Contentions , and Distractions hath there been ? when sweet Popery was generally received in this Land it was not thus . Godliness , I and my * Children ever , I must confess , were thus censured and falsely accused , though never so stigmatized as now of late . Jerusalem of Old was called a Rebellious and * bad City , because I dwelt in it , and my Enemies said of Old Time , Sedition had been there , and that it was a great Enemy to Kings and Governments . But it is no marvel I am thus abused , considering my Lord and Master himself was loaded with like * Calumnies , being accused with Sedition , and called an Enemy to Caesar likewise . But let not this discourage you from receiving me into your House , for all these things are utterly contrary to my Nature , and abhorred by me and all my good Friends , and therefore pray let me come in . Youth , It will not be for my Honour , I shall be derided and scoffed at , should I do it , and be looked upon as a dangerous person : Therefore pray be gone from my Door . Godliness , What if you lose the Honour of this World , I will raise you to far greater ; For Honour and Riches are with me ? yea , durable Riches and Righteousness . They that receive me , and serve Christ , God will Honour . Youth , Pray let me alone till another time , until I am a little older . Godliness , Sir , my Master commands you to remember him now in the daies of your Youth ; and to remember him is to embrace me : And let me tell you , to * reject me , is Rebellion against him who is the King of Kings , and Lord of Lords ; shall not what he requires you to do , be done ? Youth , I have other business at present of greater Concern than to attend on such a Guest , take an answer therefore , and be gone . Godliness , Nay , do not mistake your self , for to attend upon me , and to lead a Godly Life , is business of the greatest Concernment in the World : Were you not made and sent hither on purpose * to serve and honour your Creator , and not to live like a Bruit to satisfie your Lust , and serve the Devil as heretofore you have done ; and if you do persist in these Courses , be sure you will perish in Hell at last for evermore . Upon this , the Young Gallant was in a great Rage , and swore Damn him , he would be revenged on him , and on all his Friends , and never endure True Godliness more . Nay , and presently all his Companions and Attendants who were in his House ( mentioned before ) stirred him up to fall upon Godliness immediately , and force him away . Pride swelled like a Toad , Vain-glory vaunted himself , and both bid him disdain the very motion Godliness had made . Time-server and Please-friends bid him mind what was the All-a-mode of the Times , and do as other Young Gallants did . Scornful looked with Contempt upon True Godliness , Toss-pot had the Young Man away to the Tavern , and Gamester , after he came there , set him to play at Cards , Dice , &c. Love-lust enticed him to a Whore-house , Scoffer and Scornful loll'd out their Tongues at Godliness , jearing and deriding him shamefully : Nay , and not only so , but also made base Songs of him , crying , Hie Boyes , up go we . And Hate-good commanded them all to fall upon him , and rid him out of the World ; and had it not been for fear of some Neighbours ( who though they were but Moral People ) he had doubtless been utterly trod down under their Feet : But Blessed be God , he escaped this time also , and got away , leaving the poor Debauched Youth to himself , to gratifie his own Sensual and Luxurious Appetite . O how perverse is Flesh and Blood , in whom All Vice abounds , and Blossoms from the Womb : What God commands , Youth is adverse unto ; But what Hell bids , O that ! 't is that he 'll do . The Rich , the Poor , with Youth I do espy Act in their Parts in Life's short Tragedy : But are they Men , or Beasts ? See , view them well ; Souls they have , but what in them does dwell , You may perceive if you do cast your Eyes On what they choose and love , and what despise . CHAP. VI. Shewing how Godliness came to knock at the Door of one Old-Age ; as also the cause and Reasons why he refused to entertain him . GOdliness being rejected both by Riches , Poverty and Youth , resolved to see whether he might not be entertained by a cerain decripped and feeble person , called Old-age , concluding within himself , that 't was very probable his dear Friend Consideration ( whom he had a long time sought for ) might lodg in his House ; For , said he , surely Wisdom , though he dwell not with Riches , Poverty nor Youth , yet doubtless he doth with the * Aged , and therefore made up directly to his Door , where he knocked and called a considerable time without any answer , but at last Old-Age enquired who was at his Door ? Old-Age , Who are you ? Godliness , Your real Friend True Godliness , who would fain have a Lodging with you now at last . Old-Age , Godliness , I have heard I think , of you , but I do not know you . Besides , I am not able to rise up from my Chair to let you in , I have such a weak and crazy Carkass , and so full of pain and Aches that I have enough to do to sustain my own infirmities : pray come another time , don't trouble me . Godliness , Alas Father , you may not live another day , Death may seize you before to morrow * morning , why should you put me off , I was formerly at your door when you was young , and then you told me you could not open to me , because you had not sowed all your wild Oats , and you were too young , and I was not a fit Companion for Youth . Moreover , you then said , when you were old you would let me in ; and will you put me off now too , pray rise and open to me . But all the waies and means Godliness could use , signified nothing he was * settled so on his Lees , and had such abundance of stubborn and rebellious Servants and Children , that they would not suffer him to shew Godliness the least favour ; the Names of some of them were , besides Weary-limbs , Dim-eyes and Peevish-hardheart , Impenitency , Self-conceit , Enmity , Vnbelief and Ignorance , with many more of like sort ; the first I named were his own Natural-Off-spring , and somewhat younger than the rest ; Hard-heart * he had nourished and fed continually from his Youth , for Godlidess found him at his House when he gave him a visit in the prime of his Daies . But now he was grown a very stout , stubborn and obdurate Piece ; this Fellow made Old-Age not to regard at all , nor fear the threats of God. And he was so void of Pity , that he stirred Old-Age up to stifle poor Conscience , who kept his Accompts ; and at every turn , to tread him under foot , if he had at any time so much light and power as to tell him of his Debts , viz. what abundance of abominable sins he had committed against God , nay not only so , but not to regard nor pity the sad estate of his own Soul ; nor did he concern himself with the low condition of God's Church , and the Protestant Religion in this dismal hour , but would curse and swear , and tell many stories and filthy Lies , and now and then be Drunk , notwithstanding he was even ready to drop into Hell , and but seldom cry , God forgive me ; and all this comes to pass through the evil nature of this cursed Hard-heart , and his Companions Enmity and Vnbelief . These three also had bred up another graceless Villain as bad as themselves , one Impenitency , so that all that could be said to him by Godliness and his servant Theology , concerning the detestable nature of sin and his miserable condition , yet he could not be brought to repent , nor to let one tear fall for his sins , so that that word of the blessed Apostle was made good in him , But after thy hard and impenitent heart , treasurest up unto thy self wrath against the day of wrath , and revelation of the righteous Judgements of God ; Who will render to every man according to his deeds . Ignorance was in Young-mans House , and in Poverty 's House , but not such a sottish Ignorance as seemed to be with this Father Old-Age , for he told him God did not mind nor trouble himself to take notice of what men did here below , but was taken up about high matters in Heaven ; neither indeed could he believe he saw through the thick Clouds ; Is not God ( said he ) in the height of Heaven , and behold the height of the Stars how high they are . And how doth God know ? can he judg through the dark Clouds ? Thick Clouds are a Covering to him that he seeth not ; and he walketh in the Circuit of Heaven , Job 22.12 , 13 , 14. Moreover , He and Vnbelief told him , though he was a notorious Swearer , Lyar and a very drunken Sot , that he had as good a heart as the best , and that to read and hear some good Prayers , and to mean well , was godliness enough for him . Besides , they would not suffer him to believe that God would ever cast any of his Creatures , whom he had made , into a Lake of Fire and Brimstone , for such a small frivilous thing as Sin was ; nay , he was perswaded by them to believe there was no Hell at all . And as touching Heaven they told him , there might be some such thing , and that though he might not have so good a place there as some men , yet he should get in amongst the Crowd , and find some corner or other , for Heaven was a very large place . Self-conceit caused him to think so highly of himself , that notwithstanding all that Godliness could say to confute Ignorance and Vnbelief , he did not mind at all , for he said they were all Fools who troubled themselves about sin and another World , and that he who had lived so many years , understood better , and he knew what he had to do , and bid Godliness ( in conclusion ) hold his prating , For , saith he , every Tub must stand upon his own bottom , and sure I am , God will not cast away an old man ; I was born a Christian , and made a Child of God , a Member of Christ , an Heir to the Kingdom of Heaven by my Baptism ; ( our Minister told me so ) and would you perswade me to think my condition is bad at last ; no , Sir , I understand what Religion is very well ; do not mistake your self , for I do not see I am much pressed by my ordinary to strike Godliness . But to come now and then to hear Prayers , and receive the Sacrament , and this I resolve to do , and though my condition is r●ndred so bad by you , I am sure there are many in our Parish , yet good Church-men , as bad , nay far worse than I. Godliness by this time perceived Old-age was so hardened in his Sin , and trained up by Ignorance so long a time , that 't was next to an impossibility ever to think the evil habits he hath got by being accustomed so long to those evil waies of Vice and Vngodliness , should ever be changed , considering he was become so unteachable and Self-conceited , was resolved to leave him , not thinking it was worth his time to wait longer at his Door , nor give any reply to those base-bred Children , and Servants he kept in his House ; for Peevish made him so phroppish , that there was no speaking to him , remembring that word of the Prophet , Can the Aethiopian change his Skin , or the Leopard his Spots ? then may you who are accustomed to do evil , learn to do well . Yet he could not but take pity of him , considering his Age , therefore gave him this following general Reply , and departed . Godliness , Father Old-age it grieves me to find you thus blind , and hardened in your evil waies ; and the rather , because I see your enemy Death , also standing with his Sword drawn here at your Door ready to enter in , and Hell is at his heels . Alas , Death who now shakes his Sword over your head , will soon sheath it in your heart . What will you do who contemn True Godliness through Ignorance , when you come to stand before God in Judgment , there is but a little airy breathings between you and Eternal Burnings ; it 's better to have your eyes open on Earth , to bewail your Sins , than to have your eyes open in Hell to bewail your Sufferings , though you will not let me in now , who would make you happy , yet you will not be able e'er long to keep Death * out , who will make you eternally miserable . 'T is sad you will not see your danger till you cannot escape your danger . As I now stand at your Door , saying , Open to me , but am not let in : so you e'er long will say , Lord , Lord open to you , but you shall be kept out , for none but those who receive me into their Hearts on Earth , shall be received by Christ hereafter into Heaven . Those who contemn Godliness here , shall be condemned for their ungodliness hereafter . Your poor deluded Soul , who thinks its state so good without Grace and Regeneration , will find it bad e'er long under wrath and condemnation , For except a man be born again , he cannot enter into the Kingdom of God , John 3. 3. This is the day of Gods long-suffering , but quickly will come the day of your long-suffering ; for He whose mercy you have abused while you live , will let out His * Vengeance against you to Eternity when you die ; much to the same purpose he spoke to him and with abundance of sorrow , left him to perish in his sins . How sad's the case of frail and mortal man , Whose time is short , its length is but a span . In Youth he 's proud , Ambition then so Raigns , That he true Grace and Godliness disdains . Virtue is then contemn'd , 't is Vice which he Doth make his choice , but yet does hope to be , When Old-age comes , another man , for know He would have Heaven , but not let the Earth go ; But when he 's old , sin in him 's grown so strong , He 's more adverse to Grace than are the Young. Take heed you don't upon Old-age depend , Least he deals by you like a Traiterous Friend . CHAP. VII . Shewing how True Godliness , in his Travels , chanc'd to fall into a certain Island , where he met with a great number of cruel Enemies , who conspired together to take away his Life , and the Life of his Servants ; but their Grand Plot failing , they contrived many Sham-plots , to cast the whole Intreague upon his own Friends and Servants ; together with True Godliness's sad and grievous Lamentation . TRue Godliness having Travelled ( as you have heard ) up and down in the World for many years , and suffered divers hardships and grand Affronts and abuses , at last came , by the gracious Providence of God , into a small Isle ; neither did he Travel alone , but like a High-born Pirnce , though in a state of Exile ; he had some Servants to attend and wait upon him , who loved their Master as their own Souls , yea , and above their natural lives ; their Names were Heavenly , New-man , Innocency , Humility , Sincerity , Temperance , Sobriety , Faithful , New-obedience , Hope-well , True-love , Blessed , Experience , Excellent Knowledg , Christian Courage , Vehement Desire , Godly Zeal , with many more . Now , after he had been for some considerable time in the said Island , and had through his sweet and Heavenly and peaceable carriage , got himself many Friends and Favourites , having lived many years in good credit and esteem amongst them , and no body thought or dreamt he had been in the least danger . But in process of time , on a sudden , there being a little before arrived in the same Isle , a great number of out-landish-men , called by some Mahometans ; but their right name , it seems was Babylonians , being Natives of a great City that bears that Name . * Now divers strange ridiculous Orders of men they had amongst them , and all cruel enemies to True Godliness . But one Order of them proved more subtile and implacable than the rest , called Loyalatites , being as 't is said , the Spurious Off-spring of one Ignatius , who were men of such base Spirits , that they were content to become meer Pimps and Panders to a great Whore , endeavouring alwaies to allure Kings , Princes , and mighty men to commit Fornication with her ; and if they could not effect that , then they perswade Subjects to cast off their Allegiance to their Spiritual and Temporal Soveraign , and to own the Usurpt Power and Jurisdiction of their Master the King of Babylon . Now these men remembring what a great enemy True Godliness had been to them in the same Isle in former times , and how he had forc'd them to pack up their Trumpery and be gone ; nay , and not only so , but also found that he had got a great number of the Inhabitants of the said Isle , to side with him against their beloved Mistriss and great Goddess ●●ana , which they feared might stand in the way of her mounting the Saddle once again , they maliciously and traiterously made a devellish Conspiracy to destroy True Godliness , and all those who favoured him , and to set up false and counterfeit Godliness in his stead ; and indeed so far they had proceeded in this hellish design , that by the help of some deluded souls , they had brought over to their party , had not the all wise God ( who alwayes took care of his precious Darling Godliness ) by his most eminent and o●er-ruling Providence , defeated the Conspiracy and discovered the Conspirators . Godliness with his Servants , and all his poor Friends would doubtless have had the greatest blow that he had met with for many Ages before ; but they being betrayed by one who seem'd to adhere to their Party , who was privy to their horrible , bloody and detestable intention , having ( unknown to them ) a kindness for True Godliness , and his dispised Friends and Servants ; whereupon the whole Island was inraged against these cruel Babylonians , and called a Counsel together to search into the bottom of their Hellish design ; and so it happened that divers great Lords who had been poysoned with their bloody and detestable principles were found in the Conspiracy , and were Attainted for High Treason , for though their great design was to destroy True Godliness , yet they , as it seemed , consulted also to destroy the Prince of the Country , and all who were true Favourites of Godliness . And in the conclusion , one of the Lords in the Conspiracy had his Head cut off , and divers of ( the Loyalatites , or ) Ignatius's Off-spring , were drawn hang'd and quartered . Now one would have thought this eminent hand of God's Vengeance against them , might have deterred them for ever attempting the ruine and utter overthrow of True Godliness any more ; but they having an implacable hatred against him , because they know he is an utter enemy to all Treasons , Idolatries , Superstitions , Murthers , Fornications , Witch-crafts , and all other horrible Crimes , and cursed Abominations of their unchast , defiled and bloody Mistress , in a clandestine way endeavoured to bring True Godliness , and many of his Friends and Favourites into Contempt , and thereby set all the Inhabitants of the Isle against him ; which Designs of theirs was managed divers manner of waies , and ( though some of their Stratagems were happily discovered , yet some others of them too far prevailed amongst the generality of People , who God knows Naturally are adverse to him , having ( as you have heard ) grievous Enmity in their Hearts against him . Now , True Godliness perceiving how the Inhabitants of the said Island were Corrupted , partly by these Babylonians , and partly by other evil Impostors and Seducers , whose Errors greatly prevailed ; and how generally People of all sorts were drawn away by the subtilty of Appollyon , and the Pollution and Treachery of their own Hearts to all manner of Vice and Ungodliness ; he being by this means brought into great Contempt , began to be very sad , considering what a brave Isle for Grace and Holiness it had formerly been ; nay , and that which added to his Trouble , was those great Divisions and Animosities that were amongst those who Professed themselves to be his chiefest Friends , together with the consideration of the great Evils and Enormities of their Lives , for it was come to such a pass , that it was hard to discern the Professor ( as they were called ) from the Profane , Pride , Covetousness , want of love and zeal to him , abounding wonderfully amongst the generalty of them ; so that he evidently saw that he was grievously slighted , disowned , and neglected almost by all sorts whatsoever ; and that the favour and countenance which most people shewed him , was but from the teeth outwards , and that they not heartily and cordially love and delight in him : Moreover , he perceived also , that there was a grand Conspiracy carrying on by Apollyon and his Emissaries in many Countryes where he had been formerly countenanced ; and that the Babylonians were in great hopes to get counterfeit Godliness set up in his stead , began to make a grievous lamentation after this manner . Godliness's Lamentation . HOW shall I express my grief or utter my complaint ? O , the sorrow that seizes on my Soul ! I that am the noble Off-spring of the universal Monarch of the whole World , the true Favourite of Heaven , the true interest of all Nations , Kingdoms and Common-wealths ; a fit companion for Princes , and all the noble ones of the Earth ; the only benefactor of all Mortals , that continually seeks the good and eternal felicity of their Souls , who strives to deliver them from Wrath and Judgment , and to stop the destroying Angel from executing vengeance : Should this day be thus slighted , villified , censured , and stigmatized , and have all manner of cursed and detestable evils and abominations laid to my charge . Fo● First , I am charged with Heresie , an horrible crime indeed , but 't is no other than I was of old times accused with . But what is the Heresie ? What my Doctrine is , is shewed in the first chapter of this Book , to which I refer the reader ; but I may say with St. Paul ; * After that way which they call Heresie , so I teach men to worship the God of their Fathers , and not to believe any thing but what is written in the Old and New Testament . Counterfeit Godliness , 't is true may be justly charged upon this account , whose errors are capital , as hath been evinced again and again , by many worthy Protestants . Secondly , I am accused to be a common Disturber , a meer Make-bate , setting one man against another , the Father against the Son , and the Son against the Father ; the Mother-in-law against the Daughter-in-law , and the Daughter-in-law against the Mother-in-law ; dividing Cities , Towns , and Villages , setting Neighbour against Neighbour . O , how doth this wound my heart ! Was ever any dealt with as I am ? Shall such things as these be fathered upon me ? I do this day protest and declare before God and all the World , I am abused and unjustly charged , for I am for Peace , Unity , and Concord , and alwayes do teach it ; I abhor Strife and Contention , and every evil work , and have endeavoured to bring all men to live in love one with another ; but if it fall out at any time where I am received , that the Father is set against the Son , and the Son against the Father , or one Neighbour , against another , 't is not I that am the cause of it , but that cursed enemy Pride , Vnbelief and Sensuality , that is in the hearts of the adverse party , they having espoused the interest of Apollyon , my grand Enemy ; and alas , it will be so , unless I could connive at , or bear with those cursed evils which are in the hearts of men . But can it be supposed , that Virtue should wink at , or side with filthy Vice , or True Godliness allow of , and indulge men in Ungodliness , or Truth joyn or close in with Error ? Alas , should I do this I should lose my very being , and be no more what I am ; for as 't is impossible for Light to have fellowship with Darkness , or Christ to have concord with Belial , so 't is for me to allow of or bear with any of the evil enormities of the children of men ; should my Children do it , they would at that very instant cease to be my Children ; therefore let all the World bear me witness this day , that I clear my self of those foul crimes and calumnies that I am charged with . And further , to vindicate my self , I call in my old friend Saint James , pray hear what he hath to say about the horrible charge brought against me . St. James , pray speak to this great case , from whence come that Strife , Wars and Contention that is in the World ? Am I the cause of it ? James , From whence come wars and fighting among men ? Come they not hence , even of their lusts that war in their members ? Ye lust and have not , ye kill and desire to have , and cannot obtain , &c. If you have bitter envyings and strife in your hearts , glory not , lie not against the truth ; ( mark that ) this wisdom descendeth not from above , but is earthly , sensual , devillish . O blessed St. James , thou hast cleared me , for I True Godliness am the Truth , whosoever receives me , receives the Truth , the Doctrine of Truth , and the Truth of Grace . But pray , St. James go on , Where envying and strife is , there is confusion and every evil work . But the wisdom that is from above , is first pure , then peaceable , gentle , easie to be entreated , full of mercy and good fruits , without wrangling , and without hypocrisie . It is enough I alwayes teach men and women , who embrace me , to be holy , peaceable , gentle , and easie to be entreated , full of mercy , to hate hypocrisie , and all the deeds of the flesh . Therefore take notice , if any who are called by my name , or profess love to me , are unholy , quarrelsome , given to strife , debate and contention , falling out with their Neighbours ▪ making causeless disturbance in the Town , Place , or House where they dwell , I do this day disown them ; and indeed I fear 't is they who have in part exposed me to reproach and contempt in these evil dayes . I am accused also with Sedition and Faction , and for being the chief ring-leader of Sects , &c. But I may well say , with my old friend , St. Paul ( who was accused by Tertullus in like sort ) being called a pestelent Fellow , and a mover of Sedition , &c. Acts 24.5 . I am clear from this evil Charge , neither can they prove this Accusation against me , I have been travelling up and down in most parts of the earth for almost six thousand years , and 't is strange , were I really guilty , that none should come forth and prove it against me . Therefore know ye , that the Doctrine , I True Godliness , the Off-spring of Jehovah , the darling of Heaven , do , and ever did teach upon this account , is this , viz. That Husbands ought to love their Wives , Wives to obey their Husbands , Children to honour their Parents , and Parents to carry it wisely towards their Children , and to bring them up in the fear and nurture of the Lord. Servants to obey their Masters , and Masters to carry it well towards their Servants ; and Neighbours to live in love one with another , and Subjects to obey their Prince . Did I not ever teach this Doctrine , viz. That all Men ought to be subject to Principalities , to obey Magistrates , and to be ready to every good work , Tit. 3.1 . And if Christians at any time are by their Superiors required to do such things , that they conceive are contrary to the Word and Will of God , then I bid them patiently to suffer , and not to resist , but to learn of my blessed Master , who when he was reviled , reviled not again , and when he suffered , he threatned not . But palpable 't is , if men are bound to submit to their Superiors in all things , in Divine matters whatsoever , then the Apostles were faulty , who in spiritual things cry'd out , Whether it be right in the sight of God , to hearken to you rather than God , judg ye . Besides , this would cause Persecution for ever to cease , and charge all the Martyrs in every Age of the World , not only with disobedience , but also with folly ; and then also it would follow , whatsoever Religion in any Nation , the chief Magistrate thereof does set up , must be subjected to , which sure no wise man will say ought to be done ; therefore I am for rendring to Caesar the things which are Caesars , and unto God the things that are Gods , Mark 12.17 . But these things are not the whole cause of my Lamentation , but there are many other reasons . Alas , I am not only abused and laid under reproach and infamy by my open enemies , but also basely slighted by many of those who pretend love and respect to me ; most indeed , now a dayes , do but complement me , they speak me fair to my face , but their hearts are not with me : Was there ever more Godliness professed and less practised , and more without doors and less within ? Did ever Pride , Covetousness , Vain-glory , Self-love , Slavish-fear , Carnality , and Luke warmness , attend any People who called themselves Christians , Saints , and Members of Christ , as in these days ? There are some who profess love to me , that I am ashamed of , they do me more wrong than the open profane . I may cry alas , and call long enough upon many in these dayes ; nay , beg as it were , upon my bare knees to be entertained by them , and all in vain , for they will not mind me , nor take me in ; I meet indeed with nothing but feigned promises from the most of people : I will open to you , Sir , I intend to let you in , I am resolved to embrace you hereafter , &c. And thus I am put off and slighted from day to day . O , How long have I waited at the doors of some of these deceived Souls , even till they are grown old , and all to no purpose , for I have seen death often seize and carry them away before I could get into their houses , that so I might save them from Hell ( where now 't is to be feared they are ) O , with what unkind dealings do I meet withal ! Is it not sad , that Vice and Vngodliness should be by many so countenanced , and I hated , resisted , and contemned in every place , almost by every body ; for Riches contemns me , Poverty dislikes me , Youth derides me , Old Age will not know me , Legalist miscalls me , and Formality playes the hypocrite with me , and the Babylonians seek to take away my life ; I have a multitude of enemies , and but a few friends . But in the midst of my Lamentation the thoughts of those glorious promises of God concerning what he hath said of me in the latter dayes , does revive my heart ; for though I have few to plead my cause , or to clear my innocency , and am like to be run down by Apollyon and his spurious Off-spring , Lust and Vngodliness , yet I see my day is a coming when sin shall be ashamed and iniquity stop her mouth , Psal . 107.42 . When the Holy of the Lord shall be esteemed honourable , and it shall be a reproach to be wicked . Though I am now slighted I shall then be prized ; Jehovah will make my Glory to shine forth In the midst of all Nations , and my Children shall flourish in every place ; and in that day none shall dare to open their ungodly mouths against me , nor shall I need to travel up and down to seek for entertainment . For the knowledg of the Glory of the Lord shall cover the Earth , as the Waters do the Sea. In that day there shall be upon the Bells of the Horses Holiness unto the Lord ; and the Pots in the Lords House shall be like the Bowls before the Altar . Yea , every Pot in Jerusalem and Judah shall be Holiness unto the Lord of Host , and all they that Sacrifice shall come and take of them and seeth therein ; and in that day there shall be no more a Canaanite in the House of the Lord of Hosts . Zach. 14.20.21 . Nay , and this also adds to my joy in the midst of my sorrow , this longed-for-day is near , and hastens greatly ; 't is but a little while , and there will be a great alteration in the World , the Angel who enlightens the Earth with his Glory , will suddenly cry , Babylon the Great is fallen , is fallen , Rev. 18.13 , 2. CHAP. VIII . Shewing how True Godliness , after this Travelled towards the City Jerusalem , near to which was a small Village , called Religion , in which dwelt one Mr. Legalist , at whose Door he knocked ; shewing the Cause also why he did not entertain him . GOdliness having hitherto happily escaped with his Life , thought it now full time to leave those Parts where he had Travelled up and down a great while , and suffered many hardships , being generally base●y slighted and contemned by all wheresoever he came , and to Travel into some other Countrey , amongst People ( if he could find such ) who were not so abominably wicked , however , not such visible and open Enemies , to him as others were : And he thought within himself , it might be his best way to bend his Course towards Jerusalem , for hitherto he hath wandred up and down the Confines of Assyria , Edwna , Spiritual Sodom and Egypt , but so it fell out , before he entred into the Salem , he perceived a Village lying near the City , and the Name of that Town he understood was Religion , a place much frequented by all true Sioners ( for so the Inhabitants of the City Jerusalem are called ▪ ) Now , he presently made up thither , and being informed that one Mr. Legalist lived at the Towns end , near Mount Sinai , he resolved to give him a Visit , and immediately came to his Door , where with great earnestness he knocked , and he being within , spoke to this purpose . Legal . Who is at my Door ? Godli . Sir , a stranger to you , though your very good Friend , and one who would gladly have a Lodging in your House . Legal . What is your Name ? Godli . Sir , my Name is True Godliness . Legal . I wonder much you should say you are a stranger to me , whereas I have been so long time acquainted with you , and know you so well . Godli . Sir , 't is your great mistake , for I am sure you know me not , nor were you ever yet acquainted with me . Legal . What , do I not know True Godliness , this is strange ; do not you and I converse together every day ? Godli . Sir , I am not the person you take me for , there is one or two more who go sometimes by my Name , and 't is very probable you may be acquainted with one of them ; pray what are his manners ; what Doctrine I mean , doth he teach you , for by that I shall know who it is . Legal . Why , Sir , he teaches me to keep the Commandments of God , to lead a Righteous Life , to do unto all men as I would they should do unto me . Godli . O , Sir , that is my Friend and honest Neighbour Morality , one that I love very well , and I am sure 't is your great Ignorance to take him for me ; he will not say his Name is True Godliness , for though in some things we are a little alike , I teaching the same Doctrine you mention , yet we differ exceedingly in many things . First , we herein agree ; he saies , you must keep God's Commands I say so too . 2. He saies , you must be righteous , I say the like . And 3. That you must do unto all men as you would have them do to you , I say the very same , it being my Masters own Doctrine . Legal . Why , wherein then , Sir , pray do you differ ? Godli . He teaches you to seek for Justification by doing , but I only by believing ; he by keeping the Law , or by living a sober and honest Life , I by Gods Free Grace , through the Merits of Christ . Legal . What is that Friend you say , are we not required to keep the Law of God ? Godli . No , Sir , you ought to keep it as far as you are able , though not as it is the Law of Works , but as 't is the Law of Christ ; but you must not look for Righteousness and Justification , by your keeping ths Law in any sence ( it was on this very Block the Jews of Old stumbled , and were broken in pieces ) because you have sinned , and daily do break the Law ; and the least transgression thereof , exposeth you to the wrath and curse of God. Legal . I know I cannot perfectly keep the Law ? but I will do ( by the help of God ) what I can ; and wherein I through weakness do transgress , the Lord is merciful , and I trust he will forgive me . Godli . Forgive you ! Why he hath said , he will in no wise clear the guilty , moreover , what the Law saith , it saith to them that are under the Law , that all mouths may be stopped , and the whole world become guilty before God. Legal . What do you say ? will not God forgive me who am a penitent person ? O what a horrible Doctrine is this ! I believe he will not forgive the impenitent , and they are such guilty ones only that the Scripture speaks of . Godli . Mistake not Sir , all are guilty , all have broke the Law , all are under sin and wrath ; 't is not your Repentance will do ; God will not forgive any man , let him be who he will , except he believes in Jesus Christ , and takes hold of the Merits of his Blood , for as by the deeds of the Law no flesh shall be justified , so God will not pardon your sins , notwithstanding your Repentance , as a simple act of his Mercy , unless you fly to him through Christ , who hath satisfied his Justice ; for what you say renders Christs glorious undertakings void and unnecessary ; and so does cast a great reflection upon the wisdom of God in sending his Son into the World. Legal . How do you make that appear ? Godli . Do you not say you 'll do what you can to keep the Law ; and wherein you transgress , God will through his Mercy forgive you ; now if God doth accept of your obedience in keeping the Law , and forgive all your deviations , as a simple act of his Mercy , and that hereby you are justified and accepted by him , why then did he send Jesus Christ into the World to die the cursed death of the Cross ? For if by this way Righteousness and Salvation is attainable , it is evident Christ is dead in vain ; for could not God have done all this if Christ had never come ? Thou art a wretched creature , and therefore look to Christ , or thou art undone . Legal . Why do you tell me of Christ ? do you take me to be a sinner like other men ? Am I as this Publican ? I have all my daies lived a holy and blameless life , and therefore shall be justified . Godli . I am ashamed of you ; you have 't is evident a slight esteem of Christ . Legal . Nay Sir , do not mistake me neither ; I do not think my Righteousness justifies me any otherwise , than through the Merits of Christ . Godli . Sir , you erre exceedingly ; 't is not your personal Righteousness , no , not through Christs Merits , that does Justifie , but the personal Righteousness of Christ , received by Faith alone . Alas now you discover indeed what a great stranger you are to me ; you are one of those Just men it seems that never went astray , or righteous ones that Christ came not to call . Alas , I alwaies do declare and testifie that all men must perish without Faith in Christ . Doth not the text positively say , He that believeth not shall be damned . He that hath the Son , hath Life ; and he that hath not the Son , shall not see Life , but the wrath of God abides upon him . Sir , there is no other Name given under heaven whereby men can be saved . Another foundation can no man lay than that which is laid , which is Jesus Christ. Come let me into your house , and I will expel these dark Clouds , and teach you another kind of Doctrine ; I will help you to be holy , and not to depend upon it ; to be righteous , but not to trust in it ; I will lead you to say , In the Lord have I righteousness ; and that he is made unto us of God righteousness , &c. I tell you plainly I cannot speak peace to you ; but if I come into you , you must turn out of your house those helpless and unprofitable servants you have got . Legal . What Servants would you have me turn out ? Godli . Why , you must turn Moses out . Do you not read , he was not to abide in the house for ever ? Mr. Missbelief , and Good Opinion , and Self-righteousness you must turn out . Nay , in a word , you must also remove your Dwelling further off from Mount Sinai ; for look about you , be gone quickly , for I see dreadful Flashes of Lightning , the Mountain seems to be all on fire ; and heark don 't you hear it Thunder , Legalist ? God is angry with you Sir , there is no seeing of his face , but through a Mediator . Legalist , What must I turn holy Moses out of doors ? Godli . I Sir , that you must ; don't you remember , that those who said they were Moses's Disciples , cast out the poor blind man that received my dear Master ? 'T is not Moses nor Elias , but Jesus only that must dwell with you : Nay , and you must cast out Blind Zeal , Ignorance , and Legal Heart too , for these are dangerous Fellows ! and in their room I will place ; True Zeal , Right Faith , Broken Heart and Good Vnderstanding . Nay , Sir , and let me tell you , if you do not , and that quickly , expel these out of your Tabernacle , you will be undone , and perish in your sins ; for notwithstanding your great hopes of Heaven , they will soon thrust you down to Hell ; for Publicans and Harlots go into Heaven before you . Upon this he began to be very angry , and gave True Godliness , hard words , calling him Libertine and Antinomian , one that True Godliness does as little love as he : Moreover , Mr. Legalist told him , that he was sure that he whom he had already received into his house was True Godliness ; and , saieth he , you are but an Impostor , and in a great rage bid him be gone from his door : Upon this , Godliness perceiving Mr. Legalist was so wedded to his own Opinion , that there was no hopes of getting entertainment in his House , he left him , and travelled a little further into the Town ; being told one Mr. Formalist lived not far off : whereupon he resolved to go directly to his House . Sad case , most Noble Prince ! what travel still From place to place , and yet is there none will Thee embrace ? what , not in such a Town ? Doth Legalist thus basely tread thee down ? Nay of all men I see there 's cause to fear , He never will , Blest Prince ! to thee adhear : What slighted by Professor and Prophane ! Where 's then the man who will thee entertain ? Some men are blind , and therefore perish do ; And those who think they see , these perish too . CHAP. IX . Shewing how Godliness came to one Mr. Formalist's Door , who bid him very welcome ; but he suspecting his Integrity , and that he harboured divers grand Enemies of his , particularly one Hypocrisie ; refused to go in : also How Hypocrisie came to be discovered ; wherein you have his Character , or a clear and compendious Discription of him ; shewing likewise , how Mr. Formalist at last refused to entertain True Godliness . GOdliness being ( as I told you ) informed that there was another great Professor living in this Village or Town , of Religion , he tought it was convenient for him to see whether he might not get a Lodging in his House , because he was a man whom all the Neighbourhood said had a great Love to True Godliness ; nay , many verily thought he had for a long time taken up his Lodging with him , and wondered when they heard him ask for his House ( for by that means they perceived he was a stranger to him ) but it was a considerable time before he could find where he dwelt . For it appeared he was called by another Name , viz. Devotion ; but at last coming by one man's door , and by another , he heard a man at Prayer , and he spoke so loud , that all who walked along the Street , with much ease might hear him ; he then presently concluded it was very probable he might dwell there ; and to his door he came , and knock'd as he us'd to do , and was soon heard . Formal . Who 's there ? Godli . My Name Sir , is True Godliness . Formal . True Godliness , Pray Sir , come in ; there is none in all the World I love more dearly ; the best Room in all my house is at your Service ; pray where have you been , and what News do you hear ? Are the Imperialists and Turks yet come to engage ? how goes things in the World ? How doth it fare with our poor Protestant Brethren in France ? What News from Scotland ? when will the Times be better ? I hear the Penal Laws are prosecuted severely against Dissenters : Many such Questions he asked , and professed abundance of Respect to True Godliness ( and as you heard ) bid him come in , but never went about to open the door . Godliness was grieved to find him so full of words ; but more especially because he took up his time , and troubled his head so much to enquire after News ; nay and that too , when he should open to True Godliness ; and just upon ending his Devotion ; for it appears he had newly done Prayer ; yet nevertheless Godliness very coolly answered him to this purpose . Godli . Sir , As to your first Question , I answer ( being willing to inform you where I have been ) I have wandred about from place to place to seek entertainment , I mean a fit and convenient Lodging for a little time ; for it will not be long e'er I have done travelling ; but I am fallen into such an evil and perilous time , that scarcely any body will shew me the favour as to take me in , and make me welcome . Riches , Poverty , Youth and Old-age have all refused me , and shut their doors most basely upon me ; and since I came into these parts , and particularly to your Town , where every one concluded I should be most kindly embraced , the very first man I came to hath denied me entertainment , nay , and not only so , but also called me at his pleasure . Formal . What man 's that for God's sake ? Godli . Friend , don't take God's Name in vain , I cannot bear it ; but to answer your Question , the man is called Legalist . Formal . O Sir , there is not a man in all this Town more haughty , proud and conceited than he ; he concludes I warrant you , that he hath Godliness enough already ; he makes in truth the whole of Religion to consist in Principles of Morality : I have heard him say , that if a man do lead or square his Life but as near as he can , according to the Law of the Ten Commandments , not being guilty of gross Sins , or wilfully breaks any Precepts of the Two Tables , he shall be saved : Now he never considers all the while the necessity of Faith and Regeneration , and although he trusteth thus to his own Righteousness , yet I could pick many holes in his Coat ; for he is a very worldly , proud , and passionate person ; nay , and he himself confesseth he is a Sinner , and yet would be justified by the Law ; whereas you know the least Sins , Lusts of the Heart , and evil Thoughts , are a breach of it , and the smallest breach is Death , and eternal Wrath , without a compensation made to offended Justice ; and none was able to do this , but Jesus Christ , and none have the blessing of his undertaking , but such only who do believe . Godli . You seem to have a good understanding , and can talk well , but how comes it about you let me stand all this time at your door ? is this your kindness to me ? what signifies your knowledg and parts , except you entertain True Godliness . Legal . I have opened ( you may perceive ) to you already , you are in my affections , and I will further open to you ; pray come in . Godli . Nay do not mistake your self ; you have opened to me in one respect , but not in another ; you seem to like my form , but not my power ; my external Rites , but not my internal Life . I am indeed received into your Head , but not into your Heart ; I may be in your Judgment , worth embracing , but your will consents not to receive me ; you like my Garb , but love not my Person ; you are ( I know ) a Professor of me , but not a Possessor of me : The truth is , I Suspect you . Formal . Suspect me Sir ! for what ? Godli . That you have one or two implacable Enemies of mine hid secretly in your House . Formal . Who , I Sir ! God forbid I should hide any cursed Enemies of True Godliness : Who are they ? pray tell me their Names . Godli . Old-Man , Carnal Affections , and Hypocrisie . Formal . As touching the Old-Man , there is no Christian ( you know ) can be quite rid of him ; but God forbid I should shew him any countenance : And as to Carnal Affections , in this you do mistake ; for my Affections are spiritual . But why should you think I harbour Hypocrisie in my House ? I will assure you there is none in all the world I hate more than this base Fellow ; for I know God abhors him ; and shall I shew countenance to him ? Lord , far be it from me ! Godli . Nay Formalist , be not too confident ; 't is not your bare denial of it which is sufficient to acquit you of the suspicion I have of you upon this account ; but since you deny it , I will see if I cannot find him out , for you have a certain Officer in your House , whom I am sure can make a righteous decision , if he be not basely corrupted and blinded by your pretending so much Love and Zeal to seeming Holiness . I know he will not flatter any man , but speak according to his Light and Knowledg impartially at all times . Sir , I will appeal unto him . Formal . What is his Name ? Godli . His Name is Conscience . Vpon this , Conscience was called , and enquired of , after this manner ; Godli . Conscience , I do require you in the fear of God , to answer me a question or two concerning your Master ; Doth he nor secretly lodg and hide one in his house called Hypocrisie ? for I very much suspect him herein to be guilty ; What do you say ? Conscience , Sir , if you please to give me his Character , or give me some certain signs of his behaviour and proprities , whereby I may know him , I will faithfully discover all that I understand as touching this matter . Godli . Conscience , I thank you , you speak like an honest man ; and indeed I have alwaies found you impartial according to your Light : I will then give you such a Description of this subtil and deceitful Enemy of mine , that you cannot well mistake ; and this I shall do by propounding a few questions to you . Sir , was he ever throughly wounded in the sense of sin as 't is sin , being convinced of the ugly and abominable Nature thereof ; there being nothing in all the world more hateful to God than that ; not only convinced of the evil which does attend it , or is the fruit of it , but also of that cursed evil there is in it , it being utterly contrary to the holy and pure Nature of God , a breach of his Law , and that which hath made a breach between God and Man , and basely defaced the Image of God in him , and is the absolute cause of all that abominable enmity that is in his heart against God and Me his Blessed Offspring ; and also makes man in love with the waies of the Devil , nay to be like the Devil , conformable to him , and to do his will ? Secondly , Is there no one Sin that secretly he loves and lives in ( the evil habit never being broken ) have you nor found him now and then telling Lie for his advantage sake ; or in telling of tales or stories , adding to them , to please the company ; or to excuse himself when accused of this or that , that so he may gain credit ? Is he not sometimes overtaken by Drunkenness ? Is he not proud , minding more the Honour , praise and applause of men in what he doth in Religion , than the praise of God ? Is he not Covetous ? Doth he give according to his Ability to the poor ? Doth he not rob God , to serve the World ? I mean neglect hearing of Gods Word , and other indispensable Duties , for worldly Profit sake ; and so prefer the World above the Word ? Doth he never in Trading offend you in speaking better of his Commodities than they deserve ? Is not the World more in his love and affections than God and Jesus Christ ? Does he alwaies give good and just weight and measure , and not take unlawful profit ? Doth he not make gain of Godliness , and use Religion as a Cloak to cover his secret sins ? Doth he concern himself for the interest of the Gospel , and by his open-heartedness , shew upon that account he loves Christ above Son or Daughter ? Is he resolved to part with all rather than to sin against God , and to offend you his poor Conscience ? Doth he see more evil in the least Sin , than in the greatest Suffering ? Thirdly , Doth he desire as much to have his Sins mortified as pardoned ; to be made holy here , as well as happy hereafter ? Is he as much in love with the work of holiness , as with the wages of holiness ? Doth he love the word of God , because of the purity of it ? Is he willing to bear the Cross , as well as wear the Crown , to be with Christ in his Temptations here , as well as with Christ in his Exaltations hereafter ? to live to God on earth , as well as to live with God in heaven ? Fourthly , Is he the same in private as in publick ? Doth he not rest satisfied upon the bare performance of Duty , not minding whether he hath met with God or not ? Doth he pray in private , as if men saw him , and in publick , as knowing God sees him ? Doth not his satisfaction more lie in his asking of God , than in his receiving from God ? Does he not seek more for suitable words in Prayer , than for a suitable heart ? Doth not he study more for acute expressions to affect the hearts of others , than to meet with powerful impressions upon his own ? Doth he not lengthen his Prayers before others , and hurry them over in private ? Doth he as much endeavour after what he needs from God , as that which he seeks of God. Fifthly , Can he bear reproofs kindly for his faults , and take them patiently ; nay , and esteem him his greatest friend who deals most cordially with him ? is he ready to take shame to himself , and give glory to God ? Can he be contented in the waies of God , though he meets with little sensible comfort from God , nor outward respect from Saints ? Sixthly , Doth he as much desire to have his heart filled with Grace , as his head with knowledge ? Doth he take as much care to make the Glory of God his end in what he doth , as the Command of God his ground in what he doth . Seventhly , Is he not more severe in pressing the lesser concerns of Religion , than in urging the greater ? Doth he not require those Duties of others which he himself is loth to practice ? Is he not more curious to know other mens conditions than his own ? Eighthly , Hath he received a whole Christ with a whole heart ? First , A whole Christ comprehends all his Offices , and a whole heart comprehends all his Faculties . Hath he received Christ not only as a Priest , to die for him , but also as a Prince to rule over him ? Doth he obey all God's Precepts , as well as believe all God's Promises ? 2. As to his Faculties , his understanding may be somewhat enlightned , but his affections may be carnal , and his will oppose me , being averse to True Godliness . Is not his Heart divided ? Come Conscience , I do now command you , in the presence of the great and dreadful God who searches all hearts , to make a righteous decision , tell me plainly ; Is my Enemy Hypocrisie here or no ? By these brief Hints you may easily know him . Conscience , Sir , I must confess Hypocrisie is here ; now I have found him out ; nay Sir , and he hath hid him secretly in his House ever since he came to live in this Town Religion ; he is seemingly holy , but really wicked ; he loves the Face of Holiness , but is without the Grace of Holiness ; his greatest care has been to wash the outside of the Platter ; if he can but keep his name from being reproach'd by men , he cares not though his Heart be grievously defiled before God , Should I tell you of all those Lusts which he harbours in his heart , and what favour he shews to that Old-Man ( you mentioned before ) I should quite shame him ; he is a Saint indeed abroad , but a Heathen ( to say no worse ) at home , he prays , hears , and reads , but 't is to keep up his Credit , Name , and Esteem amongst many Christian men of this Town ; for I have often found him very weary of these Duties , God knows it as well as I : Nay Sir , he would seldom pray at all were it not to quiet me ; for he doth not love my lashes ; besides , he performs them with a sad , cold , dead , carnal and lifeless spirit ; he is much for the lesser things of Religion ( as you minded ) he keeps a mighty stir about Mint , Anise , and Cummin , but quite neglects the greater and more weighty things ; nay there is one thing more I will tell you , as he does not love strict Godliness himself , so his heart is ready to rise against all such who outdo him . Sir , he is a meer Dissembler , yet he would be thought as religious a man as any in the Town . I find him also much abroad finding of faults in others , or spying the more that is in his Brothers eye , but never minds the beam that is in his own : nay , and he is ready to fall out with many good Christians , because they will not follow him in Habit , Mode and Gesture , &c. In a word , most of all those black Marks of this deceitful Villain Hypocrisie , you hinted at , I find in him also . Godli . Conscience , say no more , I see was not mistaken ; and now Formalist , are not you a wretch to pretend kindness to me , and secretly thus to entertain one of my worst Enemies ? Sir , 't is you who have brought so great a reptoach upon this poor Town* , and on all its Inhabitants ; Nay , and 't is through your means I am so basely villifi'd and condemned by that blind Fellow Ignorance ; for he is ready to conclude , that all my Friends and true Fovourites are such as your self , viz. meer loose and Formal Hypocrites . Besides , you are like to be undone and perish for ever , unless you do the sooner turn this vile Enemy of mine out of doors ; for I expect no other but that you will in a little time fall into Apostacy : but should you die first , yet assure your self you will be damned ; for Hell is indeed prepared for such as you are ; you are , poor Creature ! in the worst condition of all men ; for the wicked hate you because you pretend so much love to Religion and Godliness , God also and all good men hate you , because you are not real , but only pretend love to them , being not sincere and upright in your Profession . Formalist , At this began to be very angry , being greatly offended at True Godliness ; for he could not endure to see his State ript open , nor did he like to hear of his present nor future misery ; being perswaded by Mr. Vain-hope , Vnbelief , and Good-Opinion , to think his condition for all this might be safe enough ; however Vain-hope told him , though at present his state might be doubtful , yet he should have many daies on earth , and that he might repent , and set all things at rights before he died ; whose word and promise he adventur'd to take , and so bid True Godliness be gone ; at this , great grief seem'd to seize upon True Godliness , and and no mans state in all his Travels he did indeed more lament , and his Soul being almost overwhelmed with sorrow , he broke out to this purpose , and departed ; Passion o'reflows ; why melt I thus with grief , For him whose trayt'rous Heart denies relief ? But what could I expect , false wretch ! from thee , Who harbour'st in thy House Hypocrisie ? A feigned Friend's worse than an open Foe , And unto me oft-times more wrong does do . Of all to whom I am by Jesus sent , O're thee O Formalist ! I do lament . I know there 's cause , were things consider'd well ; Thou suffer'st here , and yet must go to hell . Hated of God and man , what can be worse Than th' wrath of man , and great Jehovah's Curse ? Farewel , poor Soul ! is this thy love to me ; Must I begone ? adieu , adieu to thee . CHAP. X. Shewing how Godliness travelling further into the Town ( called Religion ) saw abundance of People , who had been great Professors , getting away out of the Town as fast as they could . Shewing also what Discourse he had with one of them ; wherein the Nature and Danger of Apostasie is plainly opened . GOdliness had no sooner left Formalist's door , and gone a little further into the Town Religion , but he espied a great number of People hasting out as fast as they could go : nay , he observed some of them ran , though others of them went very softly : At first he wondred what the matter was ; because the Town was a little before look'd upon to be a very safe and honourable place to dwell in , as any in all the Countrey , and had as great and glorious Priviledges belonging to it ; but upon enquiry , he was told there was a number of Lions , Evening-Wolves , and other evil Beasts ( who had for a long time been shut up in their Dens ) a getting out , and they having a great while been kept without prey , they were afraid they should be torn in pieces : But he observing which way they went , was the more amazed ; for he perceived plainly they all steer'd their course directly towards the great City Babylon , which he saw likewise a falling , and was sure would suddenly in one hour be utterly dstroy'd . True Godliness at this seemed so mightily concerned , that he could not let them all pass without speaking to them ; and minding one of them to look like a sober man , though he hung down his head as if he had been ashamed , resolved to have a little Discourse with him , to whom he spake after this manner . Godli . Sir , What is the matter you leave this Town and haste away so fast ? When you first took up your dwelling here , did you not intend to abide in it as long as you liv'd ? Apostate ( for that it seems was his Name ) truly , Sir , I did intend it ; I had a great love for this poor Town ; but I must remove out and be gone now . Godli . Why must you ? Is there a necessity laid upon you to acquit this place , this honourable Town Religion ? Apostate , Sir I shall be destroyed else ; for the Walls of late are much gone to decay ; I do not see that safety to reside here as formerly : Besides , they say there are a great number of Lions , Romish Wolves , and other Beasts of Prey a breaking out upon us ; and I am afraid if I should escape with my life , yet having a few Sheep and Lambs , they will devour them : Truly Sir , I do it to save what I have , yet I wish very well to the place . Godli . 'T is very like you speak the truth in this ; but Sir , pray whither are you going ? Apost . I am a going towards the Confines of Babylon , that great City . Godli . I am heartily sorry for you ; let me perswade you to return back , and rest in this Town , Sir ; do not fear those Lions you speak of ; for God hath said he will break the teeth of the Lions , the old Lion , and the Lions whelps ; but what though they should destroy your substance , is not your Soul worth more than all the world ? Come , go back again with me , and I will dwell with you and be a sure defence to you , so that you will not be hurt , let Lions Woolfs , and Devils too do what they can , My name is True Godliness , Sir I have saved many thousands from ruin in as great danger as you can be in . Apost . Sir there will be no safe living for me , I must acquit the place , the Town is besieged . Godli . What though it is besieged God is able to defend it , and will be a wall of fire about it ; but why Sir , do you chuse that great City you speak of for your Habitation ? I perceive you intend to go far enough . Apost . Sir don't mistake me I do not intend to go so far ; but to return again when the danger is over , at present I will go but a little way out of the town . Godli . Sir , you shew your self to be a naughty , and trayterous and hypocritical person ; will you leave this Town in its distress ? if the danger be great which attends it , you had the more need to abide in it , to strengthen and encourage the poor Inhabitants . Pray Sir , do not shew so base and cowardly a Spirit : What is this less than to betray rhe Town to the enemies ? Is not the strength of any place the People ? Besides , your flying mightily encourages the Adversaries ; for by this means they may think to frighten all out , and then with much ease take the Town , and utterly destroy it : Also you weaken the hands , and sadly grieve the hearts of all true Protestants , whose chief Treasure lies in the Town , and cannot be removed out ; and it being also their Spiritual Native place , they resolve to abide in it to the last , let what will come , You say you intend to return again when the danger is over . What dangers you see above others , to move you to acquit the Town , I know not ; but let me tell you , few who leave this Town out of fear of humane loss or danger , do return again . You say , you intend to go but a little way ; alas , you can't tell where you shall stop ; when once you leave the True Religion , you desert Gods gracious protection ; you may not only cleave to Papistry , but Atheism , or any thing : Come go back , let me save you from a fall : Why will you leave that Religion you have been so long established in ? Apost . Sir , I retain the same Principles that I formerly held , and my love is the same to the Town as it was . Godli , Poor wretch , you own the Principles of the True Religion , and yet cleave to Idolatry and Superstition . The three Worthies of old by your example might have retained Faith and right Principles in their hearts , of the true God , and yet have bowed down to the Golden Image , and so needed not to have exposed themselves to a hot fiery Furnace . Nay , by this Doctrine , who needs suffer Persecution ? Besides , it renders all the Martyrs of old to be meer fools and madmen . What do you say , will you return ? my company one would think , might allure you . Apostate , No Sir , I have formerly had your company , and I don't find you so pleasant a Companion ; besides , the Town is sadly divided amongst themselves , those who love you , do not agree , Godli . Nay Sir , now you are out ; for you and I never dwelt together yet ; for if I had ever took up my dwelling with you , I would have kept you from this great Fall : you will prove your self a meer Hypocrite , one that never loved God nor this Town Religion in your heart . Sir , Uprightness and Sincerity of heart preserves from Apostacy ; and what though the Town is divided , it is my great grief to see it , but you had the more need to abide in it , to do what you can to perswade them to love and Union , however to unite in Affection . Come , humble your self before God for this great Sin , and let us dwell together now , and thou shalt abide secure , notwithstanding the Divisions within , and Troubles without , and have most sweet peace , and inward joy ; yea such as thou never hadst in all thy Life . What dost say ? Apost . Sir , hold your peace , and say no more ; I am resolv'd to be gone . Godli . Well , since I see I cannot perswade you to return , but that you are resolved to leave Religion , and not receive True Godliness , I will tell you what your present state is , and what your future portion is like to be for ever hereafter . Apost . Sir , pray be silent , I do not love to hear it . Godli . I do not care whether you do or no , I will shew it . First , It appears ( as I hinted before ) that you were never truly converted , being no part of that good ground Christ sperks of . Secondly , You are ( it appears ) forsaken of God ; he hath left you , or else you would never think of cleaving to Mystery Babylon . Thirdly , Either God will let Conscience out against you to torment you ( as he did upon Francis Spira ) or else wholly give you up ( as he did Israel of old ) to your own hearts Lusts , to walk in your own counsel . Fourthly , Your Sin tends towards the Sin against the Holy Ghost , that shall never be forgiven , neither in this world nor in that which is to come : for you have been a person ( I hear ) much enlightned , and now wilfully cast off God , and Religion , pray read these Scriptues . Fifthly , Jesus Christ will be ashamed of you at the last day , when he comes in the glory of the Father with all his holy Angels . Sixthly , Those who set their hands to the Plough , and look back ( remember ) are not fit for the Kingdom of Heaven ; nor will Gods Soul take pleasure in them . Seventhly , without you return back , you are like to have the hottest place in Hell. Eighthly , The place you are going to , is like suddenly to be destroyed . Do you not read how just at the time when her judgments come upon her , she saith in her heart I sit a Queen , and shall see no sorrow , nor know Widdow-hood , nor loss of Children any more . Ninthly , Remember the fearful end , and what dreadful Judgments God hath many times in divers Ages , brought upon such false and trayterous persons as you are . Besides , who will trust you ? For you that are false to your God , and to your own Soul , will never be faithful to men . Come , that very way you think to save all , you may loose all . Besides Sir , let me tell you , Light is sown for the righteous ( though is is a dark time now ) and Joy for the upright in heart . Nay , and this precious Seed is sown ( as I could shew you ) in this present dispensation ; but I am in haste : What do you say to these things ? Will you return ? Apost . I dare not Sir , at present . Godli . Well then , I see you love the world above Christ . I have but little more to say unto you ; but Sir , what man in his right mind , would to prevent a few sparks , leap into the fire , or to save his hat , lose his head ? Alas , whilst you seek to save your Estate , you are like eternally to loose your poor Soul. Apost . Well Sir , trouble not your self ; I will talk no more with you ; Farewel . Godli . Adieu then poor deceived Soul Away he went as fast as he could go towards the great City Babylon . Godliness having thus parted with him , at last he met a man travelling into the Town Religion , being not very rich nor very poor , but in a middle state , between both ; and he lookt as if he had a mind to take up his dwelling in this place ; for he enquired where he might have a convenient House ? Godliness was much pleased with this person , because when others were hasting to leave the Town , he was hasting into it ; besides , he had a very serious countenance . Now he had no sooner setled himself in a habitation , but Godliness knocked immediately at his door , not doubting now but he should find his sweet Friend Consideration . Farewel , Farewel , thou Monster of Mankind , Look East and West , see , see , if you can find A man who may with this sad Soul compare : Will he return ? or if he does , is there A ground to hope Repentance he may meet , Who treads the Truth , nay Jesus under feet ? Can any man on earth ere come to be A full , compleat and just Epitome Of Sin and wrath ? O then Sirs this is he . Who turns his back on Christ , to Babel flies . He unto Falshood cleaves , the Truth denies . CHAP. XI . Shewing how Godliness coming to one Thoughtful's House , found there his Friend Consideration , whom he had a long time sought for , also the great opposition Consideration met withal . GOdliness peing not without hopes of finding Serious Consideration ( for so sometimes he is called ) in or near this place , chanc'd to knock ( as you heard before ) at a mans door , who was newly come to dwell in the Town Religion . Now this person formerly ( as it appears ) had been a very great Enemy to True Godliness , having liv'd a grievous loose and profuse Life , and like the poor Prodigal , wasted all his chiefest Substance . Godliness had not long knock'd and called at his door , before he listned to him , and spake within himself to this purpose ; Who is this that is come to my door ? sure , said he , this is a voice different from any I ever heard in all my life ; and he doth not knock also as others use to do ; at last he cried out , Who is there ? who is it that is at my door ? your Name Sir. Godli . Soul. Christ is at the door ; and I his noble and renowned Off-spring True Godliness . Dost not remember that Word , Behold I stand at the door and knock , &c. Sir , now I will ask you the like question , pray what is your Name ? I hope I am come to the right door . He told him his Name might very well be called loose and ungodly Prodigal ; for ( said he ) I have hitherto lived a very wicked life ; but some call me of late Thoughtful , because I am ( blessed be God ) newly come to my self , by thinking upon my latter end , and the evil of my former waies . Godli . But why dost thou chuse to take up thy dwelling in this Village now , when so many are going out ? Thoughtful , Sir , 't is because I hear it is the best Town in all the Country to secure a man from danger in evil times , provided I can but get a place in one of its strong holds in the heart of the Town ; for I have heard there is no safe dwelling at the Towns-end , no nor any where in the Subburbs . Besides , I was told lately that Babylon , where I have dwelt till now of late , wil suddenly be destroyed : I do it indeed to save my own Soul ; I am Sir , desirous to find out ( if it may be ) where true peace , happiness and eternal felicity is to be had ; for I see they are not to be found in those paths I formerly walked ; I mean , in the waies of Riches , Honour , and the Pleasures of this World. Godli . I commend thee honest Thoughtful ; thou hast done wisely , and like a considerate man ; prithee let me come in and dwell with thee , and thou wilt find this poor Town the safest and most secure place in these dangerous times , in all the world . Sir , I have wandred about a long time , travelling from place to place to seek for one whom I bear much good will to but hitherto I have not found him ; his Name is Consideration ; and many things more he said to make him in love with True Godliness . Upon this , Consideration , who , it seems was within , whispered Thoughtful in his ear , and said , This is he that can alone make thee happy , if he be readily , sincerely and heartily embraced and entertained . Is it not good for thee to muse upon the worth and Excellent Nature of thy Soul ; thou art made a man , and therefore for a nobler and higher end and employment ( sure ) than eating and drinking , sleeping and playing , and wholly to mind thy Trade and seculiar Affairs , and to enjoy sensual pleasures ( a happiness which Beasts arrives to as well as thee ) for this glorious Soul which lies in thy Bosom , is capable of knowing God , and of enjoying Union and Communion with him for ever , so that all those who suffer the Honours , Profits and pleasures of this World to take up and engross their hearts , go astray , and err from the great end of their Creation . Alas there is nothing doubtless can fill the desires of thy Soul , or be its Summum Bonum , but God himself : Thou hast hitherto suffered thy affections and desires to run after whatsoever thou couldest think might yeild thee true Felicity ; but it is evident there is nothing thou canst find here below , that can satisfie thy thirsty and ever-craving Soul. Riches , which sometimes thy heart hath been so much set upon , cannot be thy Summum Bonum , or chief happiness ; for they are uncertain , fleeting , and variable things ; and let a man have never so much of them , yet he is still craving and desiring more , so that 't is as Solomon saies , He that desireth Silver , shall not be satisfied with Silver . Secondly , Honours are of like nature ; and besides their vanity , they depend on the minds , will and humors of men , who are changeable and unconstant . Thirdly , Pleasures and Voluptuousness , they are common ( as I told thee ) with Beasts as well as men , and also have annexed their sting and discontentation when they are past . Besides all this , Consideration , to induce him to open to True Godliness , bid him ask his Soul where it was , what it was a doing , and whither it was a going ? First , He endeavoured to shew him where his Soul now was , and made it out by the help of Gods Word , that it was in the gall of bitterness , and in the bond of iniquity , being under the Law , and Curse of God , both in respect of Original and Actual Sin ; he having not yet clos'd with Christ , nor received True Godliness . Secondly , Then as to what he was a doing ; he bid him see if he did not neglect that one thing needful . Have you , said Consideration , made Religion your chief business since you come to live in this place ? Have you not rather spent too much of your time about Notions and airy Speculations ? Thirdly , Whither are you a going ? said he : Are you fit ( being well prepared ) to die ? Are you a going the way to Heaven ? Sure that cannot be , unless you receive True Godliness ; for I have heard that he consists in a right Faith , as well as in a holy Life . Oh what Cost , Labour , Pains , Means , Motives and Arguments hath God used to make men sensible of the everlasting interest of their Souls , and to engage them to a serious preparation for another World. And this serious preparation must necessarily be a through Work of Regeneration , Faith and spotless conversation ; for the Nature of the Means ( saith he ) must ever be suitable and agreeable to the Nature of the End. And Heaven being a holy place , nothing but perfect Holiness reigning there , so it was impossible to enter into it hereafter , without a considerable progress was made in Holiness here ; and that it was not to be thought a man could reach to the highest step of a Ladder without ascending the lowermost first . Who ( said he ) ever hoped for a Crop of Corn without sowing any ) or expected to reap Wheat , and sowed nothing but Tares ? He laid also before him the Nature and Holiness of God , his infinite hatred of sin , and great severity against all unbelieving and impenitent Souls , together with the perfect knowledge he had of the hearts , thoughts and waies of the Children of men ; together with his dreadful Judgments , Commands , Threats , and precious Promises . He brought to his mind also the evil of Sin , shewing him what an abominable thing it was for men to seek to please , obey , and do the will of the Devil , and offend , disobey , and cross the will of God. Nay and he began to speak of the Excellency of True Godliness also , and what he should gain by embracing him , and letting Christ , and the Spirit of Christ , Christ and the Grace of Christ , Christ and True Godliness reign in his heart . Nay , he had so much to say , that had he not been opposed and basely obstructed ( with some other help ) Thoughtful had presently opened the door to True Godliness : But alas , on a sudden there was great Disturbance in the House , and poor Consideration went to the walls , and was almost utterly expelled his Tabernacle . Now the Enemies he met with , were these ; Difficulty , Sloth , Deficiency , Security , Danger , Worldly Cares , and Carnal Company : These and many other Enemies appeared to obstruct and hinder Consideration about this great and importunate business of opening to True Godliness . First Difficulty spake after this manner ; Sir ; Do not trouble your self to study to find out these great Mysteries of Religion and Godliness ; for it is a Work too hard and difficult for you to understand ; there is nothing in the World that is more abstruse and mysterious ; therefore to muse upon them , would be lost labour . Sloth told him , it was a laborious and toilsom Work , and 't would be great wearisomness to him , if the Difficulty did not make it impossible . Deficiency said , he was a man of a weak understanding , and those things were matters for the Learned and most knowing men of all to study ; nay , and that many of them too , notwithstanding all their profound Learning , Proficiency and skill in the Tongues , could hardly attain to the right knowledge of them . Security endeavoured to make it appear his Condition was very good and safe now , and that he had Religion and Godliness enough , without troubling himself further , and that he exceeded in holiness many men that had lived long in that Town . Moreover he told him that he had followed the Counsel of Consideration too much already . Danger spake to several things : 1. That to give place to him , would let in his Enemy Melancholy , which might endanger his Life . Do you not see ( saith he ) how uncomfortable this Fellow Consideration hath made many brave men , causing them by thinking upon their latter Ends , to hang down their heads like a Bull-rush , fold their Arms , and spend their daies in Tears and Weeping ; hearken not to him , for he will certainly infuse sad thoughts into your Mind , and give you nothing but Gall and Vinegar to drink . 2. He said moreover , Consideration had made many men go besides themselves ; and if he did adhere to him about this Affair , he would be distracted . 3. He insinuated also , that if he did seriously muse upon this Matter , or give place to Consideration , so that Godliness came to be let in , he would be undone , and utterly ruin'd , the Times were such . Worldly Cares proved as great an Enemy to Consideration , as any of them ; for he could not seriously muse or think upon Eternity , or the present condition his poor Soul was in ; he was so hurried in his Mind about the affairs of this Life ; nay , no sooner at any season that he set himself to ruminate or ponder them in his mind , but Worldly Cares would expel and drive such thoughts away . Old Companions , and Carnal Company did greatly abuse Consideration , by endeavouring to make him out of love with a virtuous Life : These labour'd to fawn him into Misery , and tickle him into an eternity of Torment ; they turn'd Religion and Godliness into a Jest , and made the Precepts of the Gospel matter for Railery , and told him that those men that seemed most serious , were the most seditious , and that their Profession savoured of nothing but of Pride Singularity and Hypocrisie . Now after they had spoke their Pleasure , and almost silenced , nay quite routed poor Consideration ; his Mind was so fill'd and hurried about many things ; which Godliness , though not yet let in , over-heard , and presently took them all up , and answered them one by one . And first , he spake to this purpose ; Honest Thoughtful , I would not have thee to be discouraged by those ill-bred Fellows thou hast within to slight poor Consideration ; for he is thy very good Friend , and as able a Counsellor as most in this Town . Moreover , very great Inconveniences also have alwaies followed those who have unadvisedly gone about to slight and contemn him . Nay , I must tell thee , most of all those great Miseries and heavy Judgments that have befallen Nations , Cities , Towns , Churches , and particular Souls , hath been occasioned through their great neglect to hearken to Consideration : This was the cause of Israels ruine of old : God by his merciful Providence sent to them by his Prophets , to advertise and warn them of their perilous estate and condition by reason of their sins , and not only told them of their imminent danger thereby , but also revealed the true Causes thereof , and how they might easily provide Remedies for the prevention of it ; but they refused to lay it to heart , or give way to Consideration about it , which made Jehovah to bewail their future misery after this manner ; O that they were wise , that they understood this , that they would consider their latter end ! Among other Causes of their dismal Calamities , none is more general , or often alledged than the lack of Consideration ; and 't is through this means , as by a common snare and deceit of the Adversary , most men fall into sin , and reject me , and are holden also perpetually in Satans Bonds , to their destruction and perdition , men go on in their abominable Lusts , Pride , Oppression , Excess of Riot , Drunkenness , and all manner of Debauchery , without considering what the end of these things will be : Wo unto them ( saith the Lord ) that rise up early in the morning , that they may follow strong drink , and continue until night till Wine inflame them ; and the Harp and Viol , the Tabret and Pipe , and Wine are in their Feasts ; but they regard not the work of the Lord , neither Consider the operation of his hands . Their cursed Lusts , and beastly Sensuality brought them to neglect Consideration , and Inconsideration brought them to the pit side or brink of Hell. Propterea captivus ductus est populus meus , quia non habuit scientiam , saith God in the same place , by the Prophet ; therefore , and for this cause is my people led away captive , &c. for they have no knowledge , no understanding of the time to come , no Consideration of their danger . He that will not lend an ear to Consideration , renders himself little better than a Brute ; and what follows this folly and madness ? Therefore ( saith the Holy Ghost ) Hell hath enlarged her self , and opened her mouth without measure , and their glory , and their multitude , and their pomp , and he that rejoyceth shall descend into it . A brutish man knoweth not , neither doth a fool understand this , when they wicked spring as the grass , and when all the workers of Iniquity do flourish : it is that they should be destroyed for ever . The Oxe knoweth his Owner , and the Ass his Masters Crib , but Israel doth not know , my people doth not consider . Negligence , Carelesness , Ignorance , and want of Consideration , as it brought Jerusalem down wonderfully , so it hath been the bane and common perdition of unthinking and wretched man from time to time , and will be yours , if you hearken to these evil enemies of your Soul , and suffer Consideration to be expelled your Tabernacle : Why at this day are there so many people who drink up iniquity as the Fish drinks Water ? that commit all manner of Sin , all outrages , all injustice , all turpitude , treading down the poor , and contemning ( me . ) True Godliness , without remorse of Conscience , or dread of God's wrath and fearful vengeance that doth pursue them ; but for the lack of Consideration of that which is like to be their reward and punishment for all their abominable doings in the end ? Thus saith the Lord , Consider your waies ; Consider your doings . Consider this ye that forget God , least he tear you in pieces , and there be none to diliver you . I but they will not consider it , nor lay it to heart , they will not know in this their day the things that belong to their peace , but inconsiderately put the evil day far away , and harden their hearts against God , provoking ▪ him to draw his Sword , and cause his hand to take hold of Judgment ; for nothing doubtless can be more intolerable in the presence of the Almighty , than this iniquity ; sith he hath published his Law , declared his pleasure against ungodliness , charging all to bear it in their minds , to ponder it in their hearts , to study and meditate upon it both day and night , at home and abroad , when they rise up , and when they lie down , to make it their cogitation and rumination continually , &c. And O that men should ever , notwithstanding all this , contemn it , and make it no part of their thoughts , but rather flee the knowledg thereof : God makes his complaint and denounceth Judgment , but no man ( as the Prophet Jeremiah sheweth ) will enter into Consideration , nor mind why the Land mourns ; none cry out , What have I done ? All men , alas ! are set upon their own courses , and run on in the same with as great vehemency and fierce obstinacy , as a fierce Armed Horse into the Battel , when he hears the Trumpet sound . Come Thoughtful , Consideration , if thou adhere to him , will learn thee to know God and thy self , and to find out the miserable condition thou and all men are in by nature : he is the Key that openeth the door for me to enter the innermost Room of thy Heart ; though it is true , he cannot open it without help : Nay furthermore , he is the Looking Glass , or rather the very eye of thy Soul , whereby thou maist veiw thy self , and see what a condition thy Soul is in ; hereby thou maist espie thy Debts , thy Danger , thy Duties , thy Defects , thy Safety , the course thou dost follow , the Company thou dost keep ; finally the place and End whereunto thou drawest ; nay he will give thee a view of all Gods proceedings and dealings with men ever since the Creation of the World , the reason why God sent his Son , his Gospel , his Spirit , his Servants , and takes so much pains to bring men to Salvation . Nay , and thou also by his help maist find that all the means God uses , to bring thee to a true sight and sence of Sin and Wrath , and to recover thee out of thy fallen estate , will prove vain and ineffectual to thee ; let therefore the Consideration of the danger thou maist escape through harkening to him on the one hand , and the great advantage thou maist receive on the other , together with the absolute necessity of nourishing and cherishing of him , and standing up for him ; if thou wouldst be happy , engage thee not to be discouraged to incline to him , nor regard what any speak against him , for he will cause thee to hear glad tidings ; nay , and be in part an instrument to let me in ; which if thou dost , I will bring thee acquainted with God and Jesus Christ , nay help thee to a room in his heart , and lead thee into union and communion with him , and give thee much glorious Light , yea , and help thee to pardon of Sin , peace of Conscience , and joy in the Holy Ghost , and make thee a Son of God , give thee a place in the heavenly Family , feed thee with the Bread of Life , cloath thee with glorious Robes , which sparkle like Diamonds , yea , make thee rich , rich in Faith , in Knowledg , in Experiences , truly rich , alwaies rich , eternally rich ; yea and set a Crown of Glory upon thy head , make thee an Heir of Heaven and Earth ; thy renown also hereby will be great , thou shalt have Angels to guard thee , Christ to serve thee , God to honour thee . O love me , who would lead thee into Christ's bosome , and cause thee to sit in heavenly places , make thee to triumph with Seraphims , and sit down with thy glorified Redeemer upon the Throne of God for evermore . Is it possible such a friend should fare no better than my great Master , have no place where to lay his head ? Is it possible men should deal with me and my poor Friend Consideration as the Inhabitants of Sodom did deal with the three heavenly Messengers that entred into Lot's house , viz. quarrel with us , abuse us , and offer violence to us , shew their spleen against us , who seek to preserve them from being consumed , and who whilst we are with them , stay the hand of Heaven from falling upon them , the hand of the destroying Angel , that they perish not , and endeavour to make them for ever happy , possessing all true felicity , and free them from all misery . Does not every man desire after that which is good ? Was ever any man in love with Torment ? Is it not every ones Interest to study how to prevent it ? Why then sure , Thoughtful , Consideration cannot but have thy affection , unless thou dost contemn Rivers of Pleasure , inconceivable Glory , even the inexhaustible Riches of both Worlds , and chusest rather Anguish , Death , Hell , and sulphurous Smoke and Flames for thy Portion . And now to take off what Difficulty saies against entertaining of Consideration , he basely insinuates , that to muse and ponder upon the great concerns of Godliness , and another World , is a hard and difficult Work. Whereas to undertake great and hazardous , and dangerous Atchievements , for worldly advantages , this is notwithstanding presently undertook ; men do not care how difficult the work is if it be but profitable ; and shall this be a stumbling block in thy way ? What will not men call difficult , if they have no mind to it ? How should some Houses be built , Bridges over great Rivers be made , Fields be sowed , and dangerous Voyages to Sea be undertaken ? Shall the Carpenter say , O 't is difficult ; and the Husbandman say , O 't is difficult ; and the Mariner say , 't is difficult , and so lay it all aside ? Nay , Is it not sad that bloody Papists , and other wicked enemies of the Gospel , should not think any thing too hard and difficult to undertake to suppress and destroy Godliness ? And yet many who profess a love to me , do not care to encounter with small difficulties about Consideration , how to entertain and embrace me , though it be their only business and chief interest in all the World. Were a man's House on fire over his head , and he like to be burn'd , would not he think of wayes to get out , because it was a difficult work to do ? 'T is not because Considerations about Heaven and Happiness are so hard and difficult ; but because men have no will nor love to these things , other things are more in their affections . Besides , the rarest things are not obtained but through great difficulty . What hazzards do men often run for honour and worldly riches ? Oh! what projects and contrivances do they find out ? And wilt thou desist this work because it is difficult . Consideration ( saith one ) that spotless Virgin , that joy of Angels , that envy of Devils , that Off-spring of God ; the Ladder whereby men climb to Heaven , is thought hard , though nothing be more easie ; 't is a thing portable , and 't is alwaies to be had ; it s alwaies in season , alwaies at hand , alwaies in call , no burden in a Journey , no Load in a Voyage ; men may carry it with them where ever they go , when they travel abroad , when they stay at home , when they sit down , when they rise up , they need not go beyond Sea to fetch , or envolve many Books to be Masters of it ; they need not sail to the Antipodes to compass it , nor dig under ground to find it ; they need not to ransack the Indies to inrich themselves with it ; they need not sell their Lands and Houses to purchase it , nor run the hazzard of Sword and Fire to secure it ; they need not clamber Mountains to possess it , nor wade through Rivers to inherit it — Strong Stupidity ! Men do not think it hard to carry talents of Lead , or mountains of sin on their backs , and yet they think Consideration difficult , who like a faithful friend , would tell them how to be rid of that load that will , except they get faith in Christ , or receive True Godliness into their hearts , sink them down into the lowest pit ; they do not think it hard to dig into Hell , yet they think Consideration hard , who would teach them a way to quench that fire ; they do not think it hard to be oppressed by a bloody Usurper , and yet they think Consideration hard , which would help them to shake him off . O fools and slow of heart ! they that have courage to meet an Army in the Field , and have confidence to laugh at the glittering Spear and Shield , they that have courage to plow the Sea , to face the mouth of a Canon , to stand a volley of Shot , to fight Duels , to endure the noise of Guns , to hear the clashing of Swords and Spears , and lie on the cold ground many nights together , to have an Arm or Leg cut off ; have they courage to do all this , and shalt thou think Consideration about these great things too hard for thee ? Contemn the thoughts of being overcome by this deceitful and timerous fellow Difficulty . Secondly , As to what Deficiency says , that thou art a man of a weak understanding ; alas , thou canst perceive that Gold is better than Glass or Rattles , and that Pearls are better than Pebbles ; thou art able to perceive thou art mortal and must die , and dost know when a Bone is broke , 't is good to have it set ; and that Food is good for thee when thou art hungry ; and that 't is good to get Clothes on to hide thy nakedness , and art not able to consider the need there is of food to feed thy Soul , and Clothes to cover the nakedness of thy Soul ; and that it is good to get Grace to enrich thy Soul. Art able to find out how grievous 't is to be cast into a furnace of fire ; and canst not think that 't is worse to be cast into a fire that cannot be quenched ? Nay , and have not weak and simple ones in their own eyes , and in the eyes of others too , attained to the skill of Consideration about their eternal state , nay and have wonderfully outdone the wise and learned ones of the World in it too ; Knowledge is easie unto him that hath Vnderstanding . Wisdom gives subtilty to the simple , and young Men Knowledg and Discretion . When Wisdom entreth into thine Heart , and Knowledg is pleasant to thy Feet ; Discretion shall preserve thee , and Understanding shall keep thee . Thirdly , As for what Sloth saith , thou hast cause to abhor him , for he is a beggerly Villain , and deserves to be drove not only out of thy House , but out of the Town and World too , for he never did any man the least good ; cast him out as a Vagabond : How now Thoughtful , wouldst thou not take pains ? Remember the sloathful person shall beg at Harvest , and have nothing . Through his means , and Idleness his Brother , thy House is ready to fall through , and thy Vineyard is grown all over with Thorns and Nettles ; and yet he would not have thee consider thy danger till 't is too late to escape it . Oh how many have lost their souls by this bloody wretch ? What good comes of Idleness ? Besides do you not see how the men of the World hate him ? They will not hearken to him , but will in despight of him consider of fit waies and means to get Bread to eat , and Clothes to put on ; nay , and seek out through great industry rare projects to get store of Riches ; and wilt thou be drawn away by him from thinking on the ready way to be made rich , great and renowned for ever ? 'T is the diligent hand that hath the Promise : thou must seek for Wisdom as for silver , and search for her as for hid Treasure . Nay , and do not think neither , I put too great a burden upon thee , for thou maist perceive thou needest not to take greater pains about this inestimable Jewel , than the men of the World take to get the perishing things of this Life ; nay , if men did bestow half the labour about the good of their Souls , as they bestow about getting the World and providing for their bodies , what happy creatures might they be ? Fourthly , As touching what that timorous faint-hearted Fellow Danger laid before thee , in respect of letting in Melancholy ; this is a meer deceit , for there is a vast difference between serious Consideration and destructive Melancholly , a man is not therefore sad because he will not Swear , Rant , Whore and be Drunk . Consideration will let thee see that those men who are taken so much with vain sports and merriment , have the least cause to rejoyce of any men in the world . Jollities are , as one observes , much like Attila's Nuptials , whose Wedding-Day proved his Funeral . Who would hazzard an Eternity of Joy for a Moments time of vain and empty pleasure ? None can rejoyce so heartily as he that hath God for his portion , and hath his Name written in heaven . Consideration will let thee see that whatsoever vain men may say , prate and boast of touching Joy and Pleasures , yet there is no delight and felicity like that which is found in the waies of True Virtue ; that Goodness is the best security , and that the Joy of the whole Earth is Mount Sion , that in this Garden are the sweetest Roses , the most odoriferous Flowers , the most Fragrant Plants , Roses , which have no Prickles underneath ; ( not like carnal Delights ) whose Flowers fade and wither away ; nor like the frotthy mirth which the laughter of Fools affords . Consideration would let thee see that those serious persons who look dejected and melancholly to a carnal eye , have Joys within , which no stranger intermeddles with , and as little as they make of chearfulness , yet they carry in their Breast that which can make their life a perpetual Jubilee . 2. They are Fools that account the life of a Christian Madness , and his inward peace an aiery fiction ; none is such a Phanatick as he who cherishes a Serpent in his bosome , that will certainly sting him to death , who never sows , yet thinks to reap a good crop at harvest ; that may have glorious Robes to cloath him , and yet values his own nasty Rags above them , or else chuse to go naked ; who hates , and seeks to destroy his best friends , for the sake of whom he is not destroyed ; who thinks to go to Heaven , and yet walks the direct way to Hell. Can there be greater Madness than to prefer a Stone before Bread , or feed upon Husks with the Swine , when there is all good things to be had if they would but seek out for them ; Can there be greater madness than to value a base Lust above God , Christ , and eternal Glory ? 3. Whereas Danger tells thee ( to obstruct Consideration from opening to me ) of the evilness of the times , and that if I am let in , thou wilt be undone , know then if I am kept out , there is no way to escape , but ruin'd thou wilt be ; no danger like Soul-danger ; he can never be undone that hath God for his portion , and Heaven for his inheritance ; lose thy Soul , and what hast thou more ? and unless thou consider the sooner , and open to me , thou canst not save it ; for without holiness no man shall see the Lord. Fifthly , Worldly Cares I know hinders my dear Friend Consideration as much as any thing ; he would perswade thee thou hast no time to think on God nor Godliness , having a Trade to follow , a Family to provide for , &c. But shall those things hinder thee from thinking of any thing else ? Is there not one thing more needful ; viz. to make much , or seriously think on me , and of the concerns of thy Soul , when thou art at work , or about thy secular Affairs , when thou goest out , and when thou comest in , when thou liest down , and when thou risest up ; thy heart may be with God , when thy hand is otherwise imployed : True , if the World is got into thy heart , there can be little room for Consideration nor True Godliness ; a continual hurry of Business puts out the Eye whereby it should reflect upon it self : But shall the Earth keep out Heaven , and the Prince of Darkness shut out the Prince of Light , and Briars and Thorns choak the good Seed ? Shall Worldly Cares and Business be thy chiefest Guests , whom thou biddest welcome ? and shall Christ stand at thy door as a neglected stranger ? Shall Thoughts be cherished about getting the World , and serious Consideration be crushed , who would put thee in a way how to get Heaven ? But remember this , he that has no time to open to Christ here , Christ will find no time to open to him hereafter . Can the World help thee to Peace and Pardon on a Death-Bed , or Riches deliver thee in the day of Wrath ? Sixthly , As to what thy Old Companions lay before thee to render me odious , if thou mind or regard them , adieu for ever : they that hate seriousness themselves must needs dislike it in others ; These are the Devils Agents , whom he sends abroad into the World to deflowr Virtue ; these are his Factors , by whom he draws men into eternal Chains of Darkness ; these strive to put me ( True Godliness ) into a Wolves Skin ; then set all the Dogs in the Town upon me . This Age hath bred more Monsters of wickedness than many Ages before it . Shun keeping Company with these Scoffers and Contemners of True Godliness , for the Lord's sake . As thou art come into the Town of Religion , so let the truly Religious be thy Companions , who will instead of hindring , help serious Consideration . What ground is there to think a man should mind the true interest of his Soul , that keeps Company with persons who makes a Sport and Maygame of Serious Consideration ? He that would keep his Garden and precious Flowers securely , must be sure whatever he does to keep out the Hogs . What is he that keeps company with Sinners , but a companion of Sinners ? and society in Sin strangely takes off from the heinousness of it : Also men may judg of a Person by the Company he keeps ; as is a man's Company , such is the man , and as is his Company here , such it is like to be hereafter . O how do sinners harden one another in waies of Wickedness ! They think there is some comfort in having associates in Misery . They dare to sin more freely ( as one observes ) when they are in company , being afraid their single Valour will never be able to duel Gods Wrath ; they hope God will not damn a multitude of his Creatures together ; as if the number of sinners could move the Almighty into compassion ; and if they perish , they think , nay sometimes speak it , they shall fare as well as their neighbours ; 't is a hard thing indeed , Thoughtful , to be serious in such a lascivious Age as this is ; a wicked man as he poisons the Air in which he breaths , so he pollutes the Age in which he lives ; 't is bad lodging in that house where God himself refuses to dwell ; with the froward thou wilt soon learn frowardness : Who can touch Pitch and not be defiled ? But 't is better to be contemned for Virtue by men on earth , than to be condemned for Vice by the God of Heaven ? What sayst thou now Thoughtful ? shall Consideration prevail with thee to open the door to me ? He stood and paused a while , and had a great mind to embrace him ; Conscience being quite brought over to joyn in with him ; and now Consideration was hugg'd by Thoughtful with great joy , and all those other Enemies seem'd quite vanquished ; but lo on a sudden new Enemies rose up in his House , and made strong opposition , and strove to keep Godliness out , though Consideration was kindly embraced ; for he like David , thought on his waies , and began to turn his feet to keep God's Testimonies , and with the Prodigal , being come to himself , resolved to go home to his Fathers House . CHAP. XII . Shewing how poor Thoughtful , though he had embraced Consideration , and was resolved to receive Godliness into his House , was hindred by one Old-Man , Wilful Will , Carnal Affections and Apollyon ; also shewing how he met with his good Friend Laborious , who did what he could to help him , but had not prevailed , had it not been for another who came in to his Assistance . THoughtful having with much joy and gladness embraced Consideration , and most bravely overcome the Snares and Impediments , those Adversaries ( we mentioned before ) laid in his way , was now resolved to receive True Godliness , and speedily close with Jesus Christ ; but lo ! on a sudden , other Enemies ( that seem'd to lie still in his House before ) rose up and made strong opposition against his entertaining this new Guest : But a he met with fresh opposition from other Enemies , whose Names were Old-man , Carnal Affections , and Wilful Will , all stirr'd up by the envious and black Prince Appollyon , and other Powers of Darkness , so he had by the means of Consideration , and the light of God's Word , some new Friends to help and assist him ; their Names were Conscience , Informed Judgment , alias enlightned Vnderstanding . Now Apollion being in great fear that Thoughtful , by the help of Consideration , Conscience , and enlightned Vnderstanding , would embrace True Godliness , rose up in great fury , and spoke to the rest of the infernal Crew to this purpose ; Most mighty Pow'rs , who once from Heav'n fell ! To raise this Throne and Monarchy in Hell ; Bestir your selves with speed , or all is gone , For Thoughtful hath almost the Battel wone : 'T is hateful in my sight to think that we Should by this thinking Thoughtful worsted be ; Shall Godliness , that cursed foe of ours Prevail against all Hells infernal Pow'rs ? I swear in spight of Heaven it shall not be — And presently he rose from of his Seat , Ready to burst with rage and malice great , And cast a terrible look on Thoughtful , who Stood musing still , but knew not what to do ; At this another Fiend stept in and said , Let ne'r a Devil of us be afraid ; Lo , don't you see th' unwary Wretch doth lie Ope to your Arms in great security . What though some Ground is lost ? we 'll seek about To find some way to keep this Traveller out . We in the House have a strong party yet , Who in our Bands keep his unwary feet : But sad it is the Wretch such Light should see , As to perceive his woeful Misery . We must bestir us , and give new Directions , And by all means keep fast his Souls Affections . Affliction still by Old-man is directed , And Wilful Will to us is well affected , Let us pursue our present Enterprise With all the power and craft we can devise . This Consideration hath the mischief done , Whom I do wish all Plagues to light upon . Appollyon and all the Powers of Hell having thus combin'd together , to find out new waies to prevent Thoughtful from receiving True Godliness , endeavoured to stir up Old-man , and his cursed Darling Carnal Affections , to do what they could to place his Mind and Thoughts upon the perishing things of this Life : which being done , this put poor Thoughtful unto a stand ; one while he was resolved to open the Door , but then on a sudden his heart was captivated with the Pleasures and Delights of this Life , which came to pass by reason his Affections were not yet throughly changed , nor the evil qualities of his Soul removed ; for Old-man had grievously corrupted all the Powers and Faculties thereof , which Godliness ( who with patience waiting still at his Door ) perceiving , asked him what the matter was he did not let him come in . Thoughtful answered , he was hindred by a base Fellow that he had got in his House . Upon this , Godliness and he fell into a serious Discourse again . Godli . Who is it Thoughtful , that obstructs my being received ? Thoughtful , His Name is Old-man . Godli . He is indeed I know my grand Enemy and hath been near this 6000 Years ; ( for so old this Villain is ) and there is not one in all the world , that has done me more wrong , to tell thee plainly , than he and his cursed Daughter Carnal Affections . Thoughtful , Ay Sir , but I find also one Wilful-will is utterly against your coming in ; Lord what will become of me , I know you are a person worthy of entertainment ; and O who am I that you should come to be Guests to such a vile and unworthy wretch . Godliness , Nay , Thoughtful , I do not stand alone , but here are others waiting at thy door to come in with me also , who are persons of no mean quality . Thoughtful , Others pray , who are they ? Godli . Why here is my Father the Eternal Jehovah , with Jesus Christ , the Prince of the Kings of the Earth , and the Holy Spirit , Rev. 3.30 . Thoughtful , Lord , what shall I do ? O infinite and admirable Grace and Condescention ! God and Jesus Christ , and the Holy Ghost at my door , and I not let them in , O this is an amazing Consideration ! Godli . Nay Thoughtful 't is so , and more I must tell thee , they have been waiting here a long time , even ever since I came first to knock at thy door , and I told thee so too , but I perceive thy memory proves false to thee ; likewise , he is doubtless misled by that base Old-man ; but if thou dost not open to me the sooner , they will leave thee , for they never come into any man's House who keep their doors shut against True Godliness . Why dost not knock the Old-man down , and lay him a bleeding , 't is not enough to cry , What , Lord , shall I do ? but thou must shake off that lazy Fellow Sloth , and like a brave and couragious Soul acquit thy self . Thoughtful , Alas , what can I do , this Old-man is too strong for me , and Wilful-will is a very stubborn Fellow too , I am no match for them . Godliness , Why , I will tell thee , there is one in thy House that will help thee , if thou hearken to him . Thoughtful , What is his Name Sir ? Godli . His Name is Conscience . Thoughtful , Sir , I know him very well , he has since his eyes were opened been a very good Friend to me . But for a great while he lay in my House as one dead , and I found his eyes almost quite put out by that cursed Old-man ; but all that he can do is not sufficient without further help . Godli . Thou saist right thank Enlightned Vnderstanding for that ; Consideration , by bringing thee to read and hear God's Holy Word , opened his eyes also , but is there never another Friend of mine in thy House , who can lend thee a little assistance in this time of need . Thoughtful , Alas Sir , who have I else that can do any thing for me , for my House is full of cursed adversaries ; never was a Cage fuller of unclean and hateful Birds , than my house , I mean my heart , is full of base and filthy Enemies to True Godliness . Godli . Thou saist right , I believe thee poor Thoughtful ; But prethee see if thou canst not find a Friend that I dearly love , and have a long time sought for . Thoughtful , Pray Sir , who is that , tell me his Name . Godli . His Name is Endeavour alias Laborious , you can't Thoughtful , imagine what great things he hath done at a dead lift ; O , I love him dearly , he helpt Noah to build the Ark , and Jacob to get the blessing and to wrestle with the Angel , and to prevail too ; and Solomon to build the Temple , Consideration , 't is true , caused David to think on his waies , but it was Endeavour that turned his foot to keep God's Statutes ; Consideration also brought the poor Prodigal to his right mind , but it was my Friend Endeavour that sent him home to his Fathers House ; 't was he that made him find his feet ; nay , I could tell thee , I have taught him to get many a blessing by Prayer . Prethee who was that got the three Loaves in the Gospel , was it not this importunate Laborious ? Was it not he likewise that made the poor Widow to prevail with the unjust Judg , to avenge her of her Adversary ; nay , in a word , the Promise of God is made to him , If you follow on to know the Lord , then you shall know him . 'T is this diligent painful person that makes men ( with God's blessing ) rich , I mean spiritually rich ; and this I must tell thee too , unless thou canst get his help , I shall never come into thy House ; I do not say , Thoughtful , that he is of himself able to open the door : but the promise of better assistance is made to this my dear Friend sweet Endeavour , have you never read in Aesop's Fables of a man that was fallen into a ditch , and lying there almost drowned , he called to Jupiter to help him out ; But Jupiter Answered , Endeavour to get out , and Jupiter will help thee . Though 't is but a Fable , yet the Moral is very teachable . Now what dost thou say Thoughtful , canst thou find thy good Friend Endeavour . Thoughtful , Truly Sir , now I , think of it , I hope , I have , but he has been here but a little time , if I have found him , and God knows too much neglected by me , for I did not understand its great worth till now . But pray wherein will he be so useful to me : What are his Properties ? Godli . Why he commonly stirs up men to do what they can to open the door to me , he is a great enemy to Sloth and Idleness , causing men to watch their hearts , and keep the door of their mouths ; he makes them rise betimes in the morning to call upon God , and to read God's Word , and pry into it very diligently , and also to do what they can to brydle all the unruly passions of their hearts ; he will cause thee to incline thy ear to what Conscience saies , and make thee tremble at his Reproofs and Accusations when you sin against God , if you will but take his Councel . He will also cause thee to go to hear Sermons , and not to sleep when you come there , nor neglect nor slight Convictions , nor be careless and remiss in any duty , and will put thee in a way to kill the Old-man with all his deeds . Thoughtful , O Sir , this is the Friend I want and blessed be God , I have found him , I am resolved to make use of his help and assistance continually . Now Old-man , look to your self , Laborious , I hope , will do your Business , and I shall quickly prevail , and open the door to True Godliness . Upon this he became very diligent in attending upon all the means of Grace . Moreover , by the help of Endeavour he cut off some one or two of the Members of Old-man , that cursed body of sin , and prayed Morning and Evening , eschewing all open Prophaneness and scandalous Sins , and would not speak at random with his Tongue , nor neglect to hear one good Sermon , if possible he could get an opportunity , and became mighty just in all his dealings and commerce with men . But soon upon this Apollyon , by the treachery of Old-man , raised up another Enemy which had almost insensibly undone him ; his Name was Self-righteousness , a very great Enemy to True Godliness ; which Godliness soon perceived , and called upon him , to open the door , for it appears he had not received him yet . Godli . Thoughtful , What is the cause of this great neglect ? what shall I not yet be received ? O what a long time have I stood at your Door , what is the matter now ? Thoughtful , Truly Sir , I concluded now the door had been open , by the help of my good Friend Laborious , for I have done what he required of me . Godli . No , no , Thoughtful , I am still kept out , Wilful Will and Old-man have beguiled you , and have let in another dangerous Enemy , whose name is Self-righteousness ; this was he that quite undid poor Legalist , and will ruine you too , if you take not heed , I would not have you to slight Endeavour , but not to make an Idol of Endeavour . If you be found in your own Righteousness ; you will be lost by your own unrighteousness ; Duties can never have too much of your diligence , nor too little of your dependance ; 't is not the salt Seas of thy own Tears , but the Red Sea of Christ's Blood must wash away thy sins . You owe the life of your Soul , to the death of your Saviour . If you have no better Righteousness than what is of your own providing , you will meet with no higher happiness than what is of you own deserving ; you must take up duties in point of performance , but lay them all down again in point of dependance . There is as much cause to fear you now as ever there was before ▪ what will you do ? Thoughtful . Lord help me , what shall I do indeed ? O how are many deceived , who think it is an easie thing to be saved ; sure I shall never obtain to a state of Grace and true Conversion . Upon this a melancholly and very dangerous fellow ( called Despond ) fell upon him , and almost knock'd him down ; nay , I perceive he broke some of his Bones , wounding him so grievously , that he was left a bleeding in such a sort , that he concluded there was no hope of life . At this he was wonderfully overwhelmed with trouble , and that which grieved him most of all , was , to think , that all this time , not only True Godliness , but Christ himself also waited at his door . Godliness perceiving what a sad condition he was in , spake to him after this manner : Godliness , Poor Thoughtful , do not give way to Apollyon , that cursed Prince of Darkness , for 't is he who hath stirred up that cruel enemy Despond to take away thy Life ; that bloody villain hath sent many thousand Souls to Hell. Come , though thy own Righteousness is worth nothing , being but like filthy rags , yet Christ's Righteousness is sufficient to cover thee , and his Blood to heal all thy Wounds . Your great business is to believe , viz. Wholly to go out of your self , and relye upon Christ's blessed Merits ; and know assuredly , that that very moment you do cast your self , by a lively act of faith , upon Jesus Christ , I shall come into your House . Thoughtful , Christ's Righteousness hath more worth in it to save you , and raise you up to Heaven , than your own Unrighteousness has weight to cast you down to Hell. You say you are a great black and bloody sinner , but you can be but a sinner , and Christ died for sinners , and never any threw themselves by an act of true faith upon him , but were saved by him ; alas , he died for the chiefest of sinners ; and do you not hear him say , Come unto me all ye that labour , and are heavy laden , and I will give you rest . Sir , He that believes not , makes God a liar , for he hath said , in his Son , There is life and Salvation for you , and all that come to God by him . Thoughtf . O that I could believe ! my sins ! my sins ! No sooner had Godliness shewed him what it was to open the door , and laid before him the necessity of Faith , in order to union with God , but Apollyon , with the Old Man , and other cursed enemies , began to cause dreadful Combustions in his house ; for nothing doth the Devil fear more than true Faith ; and Thoughtful finding it very hard to believe , Wilful-will being such a stubborn , crooked and perverse fellow ; also Apollyon tryed his skill many other wayes to undo him , so that he was hard beset ; but when Apollyon saw none of those wayes were like to do , he laid before him the outward danger he would be in , if True Godliness was embraced ; he told him , he was like to suffer great Persecution , it being the portion of all who entertained True Godliness , in so much that his very life might be in danger ; but Godliness comforted him sweetly with many precious promises ; telling him also he had such a glorious Retinue to attend him , which he would bring into his House with him , that he need not to fear any difficulty , provided that he would but let him in ; but he seeing he was not able to open the door , his enemies being too strong for him , notwithstanding his own strength : To his joy he told him , there was one friend of his , whom , if he could prevail with to come into his assistance , he would soon make the way clear , and open the door . Who is that ? said Thoughtful , Godliness then discovered immediately , the excellency of his Person , and the nature of his Operations , by which he soon understood it was the Holy Ghost ; upon this he was not a little glad , but presently cryed out as one whose life is in danger , to God to send the Holy Spirit to assist him , O Lord , the Spirit , the holy Spirit , now Lord ! thus he cry'd , and presently there was strange struglings indeed , yea , such a conflict , that he never met with in all his life , Judgment in the combate behaved himself bravely ; Consideration was not wanting ; Conscience laid on home blows , being back'd with Endeavour , alias Laborious ; but at last , in the middle of the battel , in comes the Holy Spirit , and with him Faith , and some other of Godliness's Attendants , and the door flew open , and Old Man immediately went to the walls , crying out quarter , pleading his great Age , but had no mercy shewed him . Wilful-will straitway subjected himself ( that Scripture being made good , My people shall be willing in the day of my power ) and became Thoughtful's very good Servant , Carnal Affections changed their minds , and were made heavenly , and so they abode , to his great joy , until his dying day . True Godliness being now entred into his House , with his Attendance , Thoughtful was not a little comforted . Now Godlinsss's Retinue , who came immediately in with him , were these following ( some of which you had an account of before ) viz. Heavenly New-man , True-love , Innocency , Humility , Sobriety , Sincerity , Temperance , Self-clearing , Faithful , Excellent Knowledge , Blessed Experience , Godly Zeal , Filial Fear , Precious Promises , Holy Revenge , Vehement Desire , Constant Supplication , Spiritual Indignation , Christian Courage , Sincere Aim and Ends , Careful , Patience , Hospitality , Stability , Charity , Liberality , Chastity , Purity , Holy Sympathy , Wake-man , Watch-well , Peaceable , Harmless , Gentleness , Brotherly-kindness , and Love-all ; besides several others of like quality and by reason these , as I formerly told you , were all great Nobles , or Persons highly descended , being the Off-spring of Heaven ; they had I perceiv'd also a most glorious Attendance to accompany them ; and to the end you may know what a happy man poor Thoughtful is now become , and with him every true Christian , I shall let you know who they were . The first I saw was the Father of true Godliness , for he alwayes dwells where he dwells , and abides with this his glorious and heavenly Attendance . Secondly , the Lord Jesus Christ which brought that word to my remembrance , If any man loves me , he will keep my Words : and my Father will love him , and we will come unto him , and make our abode with him . Also the other word , I will come in to him , and Sup with him , and he with me . 3. The Holy Spirit , for he also is said to dwell in us ; and besides these , there was , 4. Justification , 5. Reconciliation , 6. Acceptation , 7. Vnion and , 8. Communion with the Father and Son , 9. Adoption , 10. Pardon of Sin , 11. The Image of God , 12. Peace of Conscience , 13. And Joy in the Holy Ghost , 14. Free access to the Throne of Grace , 15. A place in the heavenly Family , 16. Fellowship with Saints , 17. The earnest and sealings of the Spirit , 18. Increase of Grace , 19. The Attendance of an innumerable company of Angels , 20. Divine Protection or sure Refuge in God , 21. A full assurance of Heaven , but was a great while before he could see him , he lay hid it appears , though he came in with the rest , 22 , Lastly , Final Perseverance But lo , I looked , and beheld a good way off , I espied another glorious Train followed , In the midst of which I plainly discerned amongst others ( whose Glory was so great I could not behold them ) these following , Immortality , Incorruption , Perfection , Glorious Victory , Heavenly Triumph , the Beatifical Vision , Rivers of Pleasures , The Tree of Life , the King in his Beauty , a white Throne , Mansions of Glory , the Holy City New Jerusalem , the Streets whereof were all pav'd with pure Gold , a Crown of Righteousness , which so glistered , that it dazled mine eyes in such a sort , that could notlook downwards like some men , ever since ; moreover I saw Millions of Millions of Glorified Saints ( coming amongst the Holy Cherubims and Seraphims and all the Host of Heaven ) with Palms and Harps in their hands , singing Allelujah to God and the Lamb ; they made such Melody , that it was enough to ravish ones Soul in such a manner , as to leave no heart nor spirit in us to the empty things of this World. Now the two first glorious Companies who attend True Godliness here , these entred in with him immediately , and the other Glories , Thoughtful was sure of possessing after a few daies , so that he was wonderfully fortified against all Domestick Commotions , or foreign approaching dangers whatsoever ; for he could not but expect that new Troubles would be raised against him both from within and without : And so indeed it suddenly came to pass ; for Apollyon the cursed Prince of Darkness first raised up all his scattered forces which still remained within , who lurked in holes and secure corners of his house ; for particularly Old-man though he was dangerously wounded , his head broke , and laid a bleeding , yet it appears he was not quite dead , yet was committed close prisoner under the charge of one of Godliness his Servants , called Holy Revenge ; and though he had a strict Command to kill , him yet he saw he could not presently do it ; by which means it fell out , that in a little time he seemed to revive again ; and poor Thoughtful thereby was continually plagu'd with Indwelling Sin to his dying day , which was a great grief to him , and an hindrance also to True Godliness at all times ; and the worst of all was , this inward Corruption , alias Old-man , alias Body of sin , getting too great power by the treachery of Mrs. Heart and Apollyon , the Prince of Darkness ; for they laying before him his manifold evils , and remisness in holy Duties , perswaded him that he harboured in his house an Enemy of True Godliness , called Hypocrisie , and that he was like upon that account to lose all his hopes here , and that happiness which Godliness assured him of hereafter ; and had not Sincerety come in with Godliness , he had been utterly undone ; but as God would have it , Self-clearing , by the help of poor Conscience , made it appear to him , that Hypocrisie was not hid in his house , nor in the least countenanced by him ; for first , they made it out he had a general hatred of all iniquity , and did not allow of , nor connive at any sin whatsoever , by the aid of Spiritual Indignation : And secondly , That there was no one duty which he was convinced of , but he readily subjected to it by the help of New Obedience . Thirdly , That he was mighty careful of , and had alwaies ( by the help of Christian Watchwel ) kept a strict eye over Mrs. Heart whom he most of all mistrusted , and had great Jealousie of . Fourthly , That he rested not upon the external performance of any Duty , but did all he did , to the praise and glory of God , by the help of true love . Fifthly , that he was the same continually in private , which he was in publick , by the assistance of filial fear . Sixthly , and that also he gave according to his ability , at all times to Theology ( Christs Minister ) and to the poor Saints ; the one by the aid of New Obedience , Bounty , Liberality and Godly Zeal , and the other by the help of Christian Charity . Seventhly , that he did nothing to be seen of men , or for vain glory sake , by the directions of Holy Ends and Aims . Eighthly , That there was done by the power of Heavenly New man. Ninthly , and that he was alwaies constant in his love to , and his esteem of True Godliness , being as much for the work of Godliness , as for the wages by the assistances of Faithful . Tenthly , That he did not inordinately love , nor set his affections upon the things of this life , by the help of temperance and sobriety . Eleventhly , that he laboured to live a spotless Life , being taught so to do by sweet Purity and harmless Innocency . Twelfthly , that he bore up bravely in the profession of the Gospel , not being ashamed , nor afraid to own Jesus Christ before men , by the means of stability and Christian Courage . Thirteenthly , and that he did not faint under afflictions and tryals , by the help of blessed experience , patience , and precious promises . Fourteenthly , That he was not corrupt in principle , nor led into errour , by the means of excellent knowledg . Now Conscience and self-clearing having thus freed Thoughtful from the false Charge about harbouring Hypocrisie , he came to perceive what excellent advantage he had , and should receive by Godlinesses noble and heavenly Retinue , and hereupon he fell so in love with them , that he never would go any where , nor do any work without their company ; which Apollyon perceiving , knew it was in vain to assault him any more in that sort , but being filled with hellish rage and malice against him , he raised up mighty forces and powers upon him , from without ; for first , he stirr'd up abundance of base Fellows of the worser sort , to abuse him , amongst which were these following , Hate-good , Time-server , Pride , Toss-pot , Outside , Ryot , Ignorance , Belly-god , Hard-heart , Scoffer , Please-all , Love-lust , Make-bate , Giddy-head , Pick-thank , Rob-Saint , Temporizer , Idolater , Opposer , Avarice , Shameless , Rash , Highminded , Lofty , Sear'd-Conscience , and many more of like sort , like Bees compassed him about , miscalled and abused him in a cruel and unmerciful manner ; which made him wonder what the cause should be , but at last he perceived the ground and reason of it was , only because he had received True Godliness . Remembring that word of Jesus Christ , Marvel not if the World hated you . And that word , They shall say all manner of evil against you falsly , for my Name sake ; with the saying of the Apostle , And all that will live Godly in Christ Jesus , shall suffer Persecution : At this he was somewhat troubled and cast down in his spirits , seeing nothing could be expected but that these Fellows would utterly undo him ; as touching the things of this world , and tho' by the help he had by Godlinesses glorious Retinue , he was supported and established in the waies of Grace and true Holiness , yet he was somewhat disquieted in his mind ; which Godliness soon perceiving , begun to consider what the cause of it should be ; but he quickly found out the reason of it ; for upon enquiry , he understood amongst all the good Company Thoughtful had got in his house , yet there was one ( whom Godliness dearly loved , and Thoughtful could not be without ) was wanting , whose name it seems was Christian Contentment , and also it appeared that this noble high born Hero Content , had been a long time a wandring about in the wilderness of this world , and to seek a fit companion to co-habit or dwell with , but could find not one . CHAP. XIII . Shewing how Thoughtful meeting with his dear Friend Contentment , finding now nothing wanting in order to the making his Life sweet and comfortable here , and eternally happy hereafter , fell a singing Allelujahs , Hymns of Praise and Thanksgiving to God and the Lamb. THoughtful Christian , for so now we must call him , notwithstanding all the high and unutterable Blessings , Riches and Honour he had arrived at by his late embracing True Godliness , remained very sad and melancholy , being attended with many desponding Cogitations , by perceiving not only the great Distresses and Troubles which his Wife and Children were like to meet with in this world , but also what sad , unsettled and unhappy daies he was fallen into , and of the abounding Evils and horrible Blasphemies which star'd him in the face where-ever he came ; together with the low and deplorable condition the Church of Christ and True Religion was in , in this dismal hour , which Godliness perceiving , told him of one Contentment , whom he saw he had not yet found ; and that if he could but obtain that favour to perswade him to dwell with him , his mind would remain sweetly settled and composed , and that he would enjoy all calmness and serenity of Soul imaginable , being delivered from all Anxious Thoughts about all present and future Events of things , and undergo all Crosses and harshest Accidents with equanimity and acquiescence of Spirit , wholly submitting unto , and being fully satisfied with the Divine Disposal . Now this glorious , noble and Renowned Prince Contentment had been it seems travelling from place to place like a poor Pilgrim , as True Godliness had done , seeking a fit resting place , but could find none ; for he had been to visit Riches , but no dwelling there ; and Poverty also , but found no lodging there ; with Youth he could find no abode , and Old Age was a stranger to him ; Pleasure could give him no entertainment ; Honours were forc'd to say , I know him not ; he was not lodged in the Princes Palace , nor in the Pesants Cottage ; the unmarried sought him , but could not find him ' and the married wisht for him , but there was no abiding for him neither ; for none of all these States and simple Conditions of men could yield perfect Peace , Content and Serenity of Mind ; but Thoughtful hearing Godliness speaking of him , that he was used to dwell with him , or where he took up his Lodging , sent presently his old Friend Consideration to seek out for him , and by the providence of God it was not long before he found him ; yet for the information of my thinking Reader , I shall shew the way how Consideration , by the assistance of Faith , met with him , and brought him home to his dear Master , Thoughtful Christian ; and fixt Companion , viz. First , Consideration led him forth to ponder upon the Divine Attributes , Providences and Promises of God , he caused him to consult infinite Power , Wisdom , Omniciency , Holiness , Mercy , Goodness , Truth and Faithfulness , &c. Secondly , He also stirred him up to seek for Contentment by pondering upon his present state and condition . What saith he ) hath God done for thee ? Thou wast in the gall of bitterness , and bond of Iniquity , and God hath brought thee out , and yet not Content ! Thou wast a a Child of Wrath , and now art a child of God , yet not Content ! Hast thou God for thy God , Christ for thy Saviour , the Holy Spirit for thy Comforter , and yet not Content ! Nay , doth God Christ and the Holy Spirit , dwell with thee , and yet not Content ! Hast thou received . True Godlinesses glorious Retinue into thy house , to abide with thee , to enrich thee , strengthen thee , to comfort thee , and make thy life sweet to thee ▪ and yet not Content ! Are thy sins pradon'd , thy soul justified , hast thou Union and Communion with the Father and Son , and yet not Content ! Is thy Name writ in the Book of Life ? shalt thou dwell with God and Christ for ever ? is Heaven thy Inheritance ? art thou an Heir of a Crown and Kingdom , that fadeth not away , and yet not Content ! Nay , let me tell thee all these things , and many more are absolutely thine with Contentment . Come are thou willing to possess them , to make them thy own , and to enjoy them for ever , yea or no ? if thou wouldst be sure of them , then get Contentment to dwell with thee ; for Godliness with Contentment is great gain , 1 Tim. 6.6 . It doth not say Godliness without Contentment , but with Contentment . 'T is this glorious Prince it appears , who puts thee into the sure possession of all true happiness , and yet not Content ! Thirdly , Ponder saith Consideration , upon the excellency of Contentment ; for a Saint never looks like himself , acts like himself , acts like a person of such Rank and Quality , a person who hath received so many glorious and excellent Graces and Priviledges , but when in all conditions he is therewith contented Fourthly , Ponder , saith Consideration , upon the Evils of Discontent ; Oh what dishonour doth it bring unto God! what reproach to True Godliness ? and what great wrong to thy own Soul ! Fifthly , 'T is below thy Christian Relation , saith Consideration , to be discontent : It was the Speech of Jonadab to Amon , why art thou , being a King's Son , lean from day to day ? But that was ( as one observes ) for a wicked Cause ; he saw his Spirit was troubled , for otherwise he was fat enough . 'T is below thy Relation to God , who is thy Portion , thy Shield , thy Sanctuary , thy Father . David thought it no small matter to be a Son-in-Law to an Earthly King ; and art thou the King's Son of Heaven and Earth , and yet not content ? 'T is be●ow thy relation to Jesus Christ : What , art thou the Spouse of Christ , a Member of Christ , the Brother and Friend of Christ , an Heir with Christ , and yet not content ? 'T is below thy relation to the holy Ghost ; Is he thy Comforter , Guide , Witness , Strength , and art not content ? 't is below thy relation to the holy Angels , who are thy Guard , thy Attendance , thy Friends , thy Watchmen ; Hast thou Millions of those glorious Spirits to minister to thee , to fight for thee , keep thee in all thy wayes , and yet not content ? 'T is below thy relation to the Saints and heavenly family ; Art thou brought home then to sit down with them , to partake of all the sacred priviledges of God's House with them , and to have a share in all their prayers , and yet not content ? 'T is below the high and sovereign dignity thou art raised to ; Art thou born from above , a Prince , a Favourite of Heaven , an Heir of both Worlds , and yet not content ? Sixthly , 'T is below those Graces , Divine helps and endowments thou hast received . Art thou in the Covenant of Grace ? Has God tyed and bound himself by promises and holy Oath to help thee , uphold thee , and keep thee from falling , and yet not Content ? Is thy Eternal Estate secur'd , art thou made sure of Heaven and yet discontented ? Lastly , Consider , all thy affictions , troubles and sorrows are nothing in comparison of what other Saints have met with , nay , to those Jesus Christ met with himself for thy sake , and art not content ? besides , are they not less than thy sins deserve ; and yet not content ? nay , and all those hard things thou meetest with God will cause to work for thy good ; and yet not content ? all the bitter things thou art ever like to meet with , will be in this World nothing but sweet hereafter and yet not content ? all thy troubles will be soon gone , they are but for a moment ; besides , they are intermixt with much sweet ; and yet not content ? nay , and all thy sorrows will be turned into joy , and all tears will be wip'd off from thine eyes , and yet not content ? No sooner had Consideration laid all these things and many others of like nature before him , but lo , to his eternal joy , Contentment came in , and was immediately gloriously welcomed by Godlinesses heavenly Retinue ; yea , it cannot be imagined what rejoycing now there was in poor Thoughtful's house ; it would do also ones heart good to see how the scattered powers of the enemy were forced to fly into holes . Apollyon himself was fain to pull in his horn . Despond was vanquished , cursed Disquiet and Murmur could find no more place in his house , O this to him was the day of dayes ! Upon this , perceiving Glorious Content with Triumph was entred into his house , to dwell with the rest of True Godliness's heavenly Retinue , and that there was now nothing wanting to make his life life comfortable here , and happy hereafter , he fell a singing of sweet Hymns of Praise and Thanksgiving to God. A sweet Hymn of Praise . 1. True Godliness is come to me And with him also lo I see , His glorious Train who will attend My precious soul unto the End : No day like this hath ever bin Content with Triumphs enter'd in . 2. I love thee , and admire thee too What Work remains thou'lt help me do ; My chiefest business it is done , Possess the house which thou hast won , The fruits of Conquest now begin , Content with Triumphs enter'd in 3. What 's this ! * don 't boast what can it be ; Remains there still an enemy ! Have I o'er come all deadly foes , And shall this Old-man me oppose ? The fruits of Conquest now begin , Content with Triumphs enter'd in . 4. I shall I 'm sure be rid of thee , And then how happy shall I be ? When Godliness in me doth reign Alone with his most glorious Train ; And not a foe dares once appear , O then what Triumphs shall I hear ! 5. Can man on Earth more happy be ? I Peace possess , I Glory see , God and Christ with me do dwell ; I 'm sure of Heaven , sav'd from Hell : The fruits of Conquest now begin , Content with Triumphs enter'd in FINIS . BOOKS Printed for , and are to be Sold by John Dunton at the Black Raven in the Poultrey , over against the Stocks-Market , London . Note , Those Books that are mark'd with a Hand are lately Printed . Folio . A General Martyrology , containing a Collection of all the greatest Persecutions which have befaln the Church of Christ from the Creation to our present Times ; wherein is given an exact Account of the Protestants Sufferings in Queen Maries Reign ; whereunto is added the Lives of 32 English Divines , famous in their Generations for Learning and Piety , and most of them Sufferers in the Cause of Christ , &c. By Samuel Clarke , late Pastor of St. Bennet Fink , London . The Lives of sundry Eminent Persons in this latter-Age , in two Parts : ( 1. ) Of Divines . ( 2. ) Of Nobility and Gentry of both Sexes , by the above-mentioned Samuel Clarke . To which is added his own Life , and the Lives of the Countess of Suffolk , Sir Nathanael Barnardiston , Mr. Richard Blackerby , and Mr. Samuel Fairclough , drawn up by other hands . A Large Dictionary in three Parts ; performed by the great pains and many years Study of Doctor Thomas Holy-Oke . Mr. Wilson's Compleat Christian Dictionary , wherein the several significations and several acceptations of all the Words mentioned in the holy Scriptures of the Old and New Testament , are fully opened , expressed and explained . Mr. Baxter's Christian Directory , or Sum of Practical Theology and Cases of Conscience , in four Parts ; Treating , ( 1. ) Of Christian Ethicks . ( 2. ) Christian Oeconomicks . ( 3. ) Christian Ecclesiasticks , or Church Duties . ( 4. ) Christian Politicks , or Duties to our Rulers and Neighbors . Peter Heylin's Cosmography , in four Books ; containing the Chorography and History of the whole World , and all the principal Kingdoms , Provinces , Seas and the Isles thereof . Bishop Reinold's Works , containing ( 1. ) The Vanity of the Creature . ( 2. ) The Sinfulness of Sin. ( 3. ) The Life of Christ . ( 4. ) An Explication of Psalm CX . ( 5. ) Meditations on the Sacrament of the Lords Supper . ( 6. ) An Explication of the 14 th . Chapter of Hosea . ( 7. ) A Treatise of the Passions and Faculties of the Soul , in a Collection of 30 Sermons , Preached on several Solemn Occasions . Dr. Horton's 100 Select Sermons upon several Texts of Scripture , fifty upon the Old Testament , and fifty upon the New. A Book of singular vse for Divines . Mr Charneck's Discourses upon the Existence and Attributes of God. Mr. Richard Hookers Ecclesiastical Polity , in 8 Books ; compleated out of his own Manuscripts : with several other Treatises by the same Author , and an Account of his Life and Death . Esquire Felthams Resolves , Divine , Moral , Political , the 10 th . Impression , with new Additions both in Prose and Verse , not extant in the former Impressions . Reinholds Triumphs of Gods Revenge against the crying and execrable Sin of Murder , expressed in 30 several Tragical Histories ; the Sixth Edition , carefully corrected : To which is added Gods Revenge against the abominable Sin of Adultery : Illustrated with several Sculptures . Dr. Littletons Sermons , Preached mostly upon Publick Occasions , with a Table to them . The History of the Life , Reign and Death of Edward the Second , King of England , Lord of Ireland , with the Rise and Fall of his great Favorites , Gaveston and the Spencers . Sanders Physiognomy , Chiromancy , Metoposcopy , with the Symmetrical Proportions and signal Moles of the Body . Richard Baxters Catholick Theology , plain , pure , peaceable , for pacification of the Dogmatical Word warriors , in three Books : containing , 1. Pacifying Principles . 2. A Pacifying Praxis . 3. Pacifying Disputations . Opus Historicum & Chronologioum , per D. Robertum Baillium . The History of the execrable Irish Rebellion , trac'd from many preceding Acts , to the grand Eruption , October 23. 1641. and thence pursued to the Act of Settlement , 1662. Dissert●tio de Scientia media , tribus Libris absoluta Autore Gulielmo Twisse , S. Theolog. Doctore . Dr. Cudwor●hs True Intellectual Systeme of the Universe , wherein all the Reason and Philosophy of Atheism is confuted , and its impossibility demonstrated . Philip's New World of Words , or General English Dictionary , useful for the adornment of our English Tongue . Dr. Owens Excercitations on the Epistle to the Hebrews , concerning the Priesthood of Christ . Dr. Ingelo's Bentivolio and Vrania , in six Books ; the fourth Edition , with large Amendments . Dr. Pagit's Christianography , or a Description of the sundry sorts of Christians that are in the whole World. Caryls Exposition upon Job , in two Volumes , in large Folio . Bakers Chronicle of the Kings of England , to the Reign of King Charles the Second ; with a Continuation of that Chronicle to these present Times . The Works of Isaac Ambrose , containing his Prima , Media & Vltima ; with several other useful things , &c. Riverius his General Practice of Physick ; a Book of singular Use to all that study Physick . Clelia , A Romance , ( comprehended in a thick Folio ) A Book much esteemed by the Wits of the present Age. Pools Synopsis , in five Volumes , upon the Old and New Testament . Mr. Abraham Cowleys Works , Published out of his Original Copies . 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Gurnals Christian Armour ; A Treatise of the Saints War against the Devil . Taylors Life of Christ , being an entire History of the Life and Death of the Holy Jesus ; with Figures sutable to every Story . The House of Mourning , A Collection of Sermons , Furnished with Directions for , Preparation to , Meditations on , Consolations at , the hour of Death ; Preached at the Funerals of several faithful Servants of Christ ; By Dan. Featly , Martyn Day John Preston , Tho. Taylor , Richard Holdsworth , Richard Sibbs , J. Pearson , Chr. Shute , Tho. Fuller , Edmund Barker , Josias Alsop , Doctors in Divinity , and other Eminent Divines ; with some Additional Sermons . Cambridge Concordance , with the various Readings both of Text and Margin , in a more exact Method than hath hitherto been Extant . By S. N. Owen of the Spirit ; A Discourse concerning the Holy Spirit ; wherein an Account of his Name , Nature , Personality , Dispensation , Operations , and Effects , his whole work in the Old and New Creation is explained , the Doctrine concerning it vindicated from reproachs ; the Nature also and Necessity of Gospel-Holiness , the difference between Grace and Morality , &c. Hutchenson on Job ; the Sum of 316 Lectures Preached in the City of Edenburgh . Bishop Pearson on the Creed . Cradocks Harmony of the Four Evangelists , and their Text , methodized according to the Order and Series of times ; wherein the entire History of our Lord and Saviour Jesus Christ is methodically set forth : By Sam. Cradeck . Ushers Body of Divinity , or the Sum and Substance of Christian Religion , Catechistically propounded and explained . Stillingflects Sermons , with a Discourse annexed concerning the true reason of the Sufferings of Christ ; wherein Crellius his Answer to Grotius is considered . Scriveners Body of Divinity , or an Introduction to the knowledge of the true Catholick Religion , especially as professed by the Church of England in two Parts ; the one containing the Doctrine of Faith , the other the form of Worship . Quarto's . ☞ A Continuation of Morning Exercise , Questions and Cases of Conscience practically Resolving ( by 31 Divines in the City of London ) the one and thirty following Cases of Conscience , viz. 1. How is the adherent Vanity of every Condition most effectually abated by serious Godliness ? 2. How may we Experience it in our selves , and Evidence it to others , that serious Godliness is more than a Fancy ? 3. How is God his Peoples great Reward ? 4. What may most hopefully be attempted to allay Animosities amongst Protestants , that our Divisions may not be our Ruine ? 5. How ought we to bewail the Sins of the Place where we live ? 6. What must we do to keep our selves in the Love of God ? 7. What may Gracious Parents best do for the Conversion of those Children whose Wickedness is occasioned by their sinful Severity , or Indulgence ? 8. How may we best cure the Love of being flattered ? 9. By what means may Ministers best win Souls ? 10 How is the Practical Love of Truth the best Preservative against Popery ? 11. What are the best preservatives against Melancholy and overmuch Sorrow ? 12. How may we grow in the Knowledge , Estimation and making use of Jesus Christ ? 13. How may our Belief of Gods governing the World , support us in all worldly Distractions ? 14. What are the hindrances of , and helps to a good Memory , in Spiritual things ? 15. What are the Signs and Symptoms whereby we know we Love the Children of God ? 16. What must we do to prevent and cure spiritual Pride ? 17. Wherein is a middle worldly Condition most eligible ? 18. How may we Graciously improve those Doctrines and Providences which transcend our Understandings ? 19. How ought we to do our Duties towards others , though they do not do theirs towards us ? 20. How may the well discharge of our present Duty give us an assurance of help from God for the well discharge of all Future Duties ? 21. What distance ought we to keep in following the strange Fashions in Apparel which came up in the days wherein we live ? 22. How may Child-bearing Women be most encouraged and supported against , in , and under the hazard of their Travel ? 23. How may we best know the worth of the Soul ? 24. How may we get experience what it is to be led by the Spirit of God ? 25. What Advantage may we expect from Christs prayer for Union with himself , and the Blessings relating to it ? 26. How should we eye Eternity , that it may have its due influence upon us in all we do ? 27. How may we most certainly get and maintain the most interrupted Communion with God ? 28. What is the best way to prepare to meet God in the way of his Judgments or Mercies ? 29. How may a Gracious person , from whom God hides his Face , trust in the Lord as his God ? 30. How are the Religious of a Nation the strength of it ? 31. Whether it be expedient , and how the Congregation may say Amen , in Publick Worship ? A Supplement to the Morn●●● Exercise at Cripplegate , being several more Cases of Conscience , practically resolved by sundry Ministers . Dr. Jacomb on the eight of the Romans , being Sermons preached on the 1 , 2 , 3 , and 4 verses of of that Chapter . Flavels Fountain of life , or a display of Christ in his Essential and Mediatorial Glory , wherein the interpretation of our Redemption by Jesus Christ is unfolded , as it was begun , carried on , and finished by his mysterious Incarnation . Dr. Bates his Harmony of the Divine Attributes in the contrivance and Accomplishment of mans Redemption by the Lord Jesus Christ ; or Discourses , wherein is shewed how the Wisdom , Mercy , Justice , Holiness , Power , and Truth of God are glorified in that great and blessed Work. Smiths Select Discourses , with a Sermon at the Authors Funeral : By S. Patrick , D. D. Also an Account of his Life . Baxters Life of Faith , in three parts : The first , a Sermon on Heb. 11.1 . formerly preached before His Majesty ; with another added for the fuller explication : The Second , Instructions for confirming Believers in the Christian Faith. The third , Directions how to live by Faith. Cradocks Knowledge and Practice ▪ being a plain Discourse of the chief things necessary to be known , believed and practised in order to Salvation . Durham on the Canticles ; being an Exposition of the Song of Solomon ; with a Preface by D. Owen . Cases Mount Pisgah ; or a Prospect of Heaven ; being an Exposition on the Fourth Chapter of the first Epistle to the Thessalonians , from Verse 13. to the End. A Practical Discourse of Gods Sovereignty , with other material Points deriving thence , viz. Election , Redemption , eff●ctual Calling , Perseverance , their inseparable Connexion and absolute dependance upon the good Pleasure of God. Swinnocks Door of Salvation ; being a Discourse about Regeneration . Burroughs his Gospel-Remission . Dr. Littletons Dictionary , in four Parts ; containing , 1. An English-Latin . 2. A Latin Classical . 3. A Latin Proper . 4. A Latin Barbarous . Dr. Tuckny's Praelectiones Theologicae , omnia fideliter ex Autoris Autographo descripta . Mr. Glanvill's Discourses , Sermons and Remains , Collected into one Volume , and Published by Dr. Horneck . Dr. Owen , Of Justification by Faith , through the Imputation of the Righteousness of Christ , Explained , Confirmed and Vindicated . Capt. Yarranton's Englands Improvement by Sea and Land , to out-do the Dutch without fighting , and to pay Debts without Moneys ; in two Volumes . Bishop Barlow's Brutum Fulmen , or the Bull of Pope Pius the Fifth . ☞ Mr. Jaye's Sermon , Occasioned by the late Earl of Shaftsbury's Imprisonment , and miraculous Deliverance . ☞ Mr. S●ower's Sermon , Preach'd upon the Death of a young Gentlewoman , Mrs. Anna Barnardiston , Daughter of Nathanael Barnardiston Esquire , late of Hackney , who departed this Life at the Age of 17 ; with an Account of her Life and Death . ☞ Mr. Rogers's Sermon , Preach'd upon the Death of a young Gentleman ( Entituled , Early Religion , or the way for a young man to remember his Creator ; with an impartial Account of the young Gentlemans Life and Death . Burroughs on Contentment . Destruction of Troy. ☞ Poems upon the Ministers Sons late Splendid Feast that they made at Merchant-Taylors Hall , Dec. 7. 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Mr. Slater's Sermon at Mr. Tho Vincent's Funeral . Mr. Baxter's Sermon at Alderman Ashhurst's Funeral . Mr. Baxter's Sermon at Mr. Corbet's Funeral . Mr. Vincent's Sermon at Mr. Janeway's Funeral . Large Octavo's . Dr. Jeremy Taylors Holy Living and Dying , compleat . Win●hester-Phrases , a Book useful for Young Schollars . Mr. Allens Alarum to unconverted Sinners ; in a serious Treatise , shewing what Conversion is not , what it is , with marks of the unconverted , &c. — His whole Works in one Volume . Mr. Tho-Brooks's Discourses concerning a Well grounded Assurance . Mr. Janewaies Heaven upon Earth ; or the best Friend in the Worst of Times . The Earl of Rochester's Life and Death . Written by Dr. Burnet , by his own direction on his Death-Bed . Mr. Meads Sermons , entituled The Good of Early Obed●ence , or the advantage of bearing the Yoke of Christ betimes . Galtruchius his Poetical History , being a compleat Collection of all the Stories of the Poets . Nich. Culpeppers Pharmacopia Londinensis , or the London Dispensatory . — His English Physician enlarged , with 369 Medicines made of English Herbs . Mr. Vines Treatise of the Institution and right Administration of the Sacrament of the Lords Supper . The Works of Publius Virgilius Maro , Translated and adorned with Sculptures . Mr. Joshua Pools English Parnassus , or help to English-Poesie . Vincent on Judgement . Brooks Remedies . Homers Iliads and Odisses . Dr. Mantons ( 18 ) Sermons , Preached upon the Second Epistle of St. Paul to the Thessalonians . Very necessary in these Times . Mr. Alsops Answer to Dr. Goodman , entituled , Melius Inquirendum . All the Works of the Author of the Whole Duty of Man , in large octavo . Exercitationes Rhetoricae , Auctore Joanne Tesmaro . Small Octavo's and Twelves . ☞ Directions and Perswasions to a sound Conversion , for prevention of that deceit and damnation of Souls , and of those Scandals , Heresies , and desperate Apostasies , that are the Consequents of a counterfeit or superficial change . By Richard Baxter , Minister of the Gospel . ☞ Englands Vanity , or the Voice of God against the monstrous Sin of Pride in Dress and Apparel , discovering naked Necks , Breasts and Shoulders , flanting and phantastick Habits , long Periwigs , Towers , Bulls , Shades , black Patches , Painting , Crisping and Curlings , With an hundred more Fooleries of both Sexes , to be notoriously unlawful ; Written by a compassionate Conformist , and Illustrated with a very large Copper-Plate . ☞ The Arraignment , Trial and Condemnation of the Knavery and Cheats that are used in most Trades in the City of London : Illustrated with about 60 Cuts . ☞ Mr. Howe 's Sermon at the Funeral of that Faithful and Laborious Servant of Christ , Mr. Richard Fairclough , who deceased July 4. 1682. in the 61 st . year of his Age. The House of Weeping , or Mans last Progress to his long home , fully represented in several Funeral Discourses , By John Dunton , M. A. Late Minister of Aston Clinton near Aylesbury in the County of Bucks . Illustrated with a lively Emblem of a Funeral Solemnity , and recommended as the best Book extant for Funeral Occasions . ☞ The Blessed Martyrs in Flames , with their dying Expressions , applied to the present Affairs in England : Illustrated with several Copper-Plat ☞ Mr. Doolittle on the Sufferings of Christ from the Garden to the Grave ; being a Second Part to a former Treatise on the Lords Supper . ☞ The Devils Patriarch , or a Full and Impartial Account of the notorious Life of this present Pope of Rome , Innocent the 11 th . The Life of Galeatius . Corbets Self-Employment in secret . Helvicus his Colloquies . Senecaes Tragedies , War with the Devil . Solomons Proverbs . Pearse of Death . Force , of Time. Mr. Doelittles First Part on the Sacrament . Flavells Saint indeed . Assemblies Confession of Faith. Herberts Poems . Practice of Piety . Farnabyes Martial . Farnabyes Juvenal . Farnabyes Ovid. Salust . Supplication of Saints . Baxters Call. Duty of Man. Twenty Fours . ☞ A very useful Book , Entituled , A Necessary Companion for a serious Christian , directing him aright through the whole Course of his Life . Written for Publick Good : To which is added , The Death-Bed Counsel of a late Reverend Divine , to his Son an Apprentice in the City of London ( which Directions are well worth the perusal of all London-Apprentices and other young persons ) with many things besides of daily Use and Practice . Crumbs of Comfort . Guide to Heaven . Ovids Works compleat . Gees Steps . Lucans Pharsalia . Kemps Imitation of Christ . Buchanans Poems . Caesars Commentaries . Clerks Companion . Crown and Glory of a Christian . Lucius Florus , Peukethmans Accounts . Latin Testament . Kents Manual . Mortons Prayers . LIKEWISE , All sorts of Bibles and Bible-Cases , and all sorts of School-Books , &c. are there to be had . Notes, typically marginal, from the original text Notes for div A47614-e610 Godliness described . * Tim. 3.16 . * Acts 24.16 . * Psal . 73.25 . * Pro , 30.6 . * Rom. 6.17 . * 2 Tim. 1.13 . The Pedegree of Godliness . The Antiquity of Godliness . Notes for div A47614-e2120 * Their Hearts . Who the Enemies of Godliness are . Notes for div A47614-e2620 * Hebrews 7.25 . * Matt. 28.19 , 20. Mark 16.15 . Godliness knocks at Riches Doors . * John 2.16 * Riches Bags of Gold and Silver . * John 5.44 . * Papistry . * Mat. 5.20 . * Mat. 5.20 1 Cor. 13.3 . * 1 Tim. 6.10 . * Heart Notes for div A47614-e6930 Matth. 6.33 . Psal . 34.10 . Psal . 84.11 . 1 Tim. 4.8 . Prov. 26.15 . The French King. Papistry . * Heart . Prov. 24.33 . Mat. 25.30 . 1 Cor. 6.10 . Luke 15. * Acts 17. 30. * Isa . 40.11 Psal . 34.9 , 10 Isa . 51.12 . Isa . 53.3 . * Revel . 13.3 . * John 5.43 . * John 5.43 . 1 Kings 22.13 22. * Mark 8.34 . * John 3.5 . * Psal 27.10 John 9.35 . Isaiah 66.5 . Isaiah 3.10 . * John 6.66 . * Psal . 9.9 . * Isa . 25.6 . * 1 Tim. 6.6 . * Gen. 4.8 . Notes for div A47614-e10690 Prov. 8. 17. * Rev. 3.17.18 . The chief Vices that attend Youth . * Eccles . 11. 9. Gal. 6.8 . * Prov. 14.34 . * Prov. 18.14 * Deut. 29.19 , 20 , 21. * Matt. 25.41 . Matth. 21.30 . * Matt. 25.41 . Jer. 13.23 . * John 7.48 . * Matt. 19 , 29. * 1 Cor. 1.26 . * Acts 24.25 . * Isa . 8.18 . * John 10.20 . Ezra 4.12.15 . * John 10.20 . Prov. 8.18 . John 12.26 . Eccles . 12.21 . * John 12.48 . * Isa . 43.21 . Acts 17.27 . Notes for div A47614-e12790 * Job 32.7 . * Prov. 27.1 . * Jer. 48.11 . Zeph. 1.12 . * Mark 6.52 . Rom. 2.5.6 . Jerem. 13.23 . * Psalm 89.84 . * 2 Thes. 1.8 , 9. Notes for div A47614-e14060 Divers Orders of men amongst the Papists . * Acts 24.14 . Jam. 4.1 . Jam. 3.14 , 15. Acts 4.19 . Notes for div A47614-e15320 A great Legalist spake thus not long since . Mark 16.16 . John 3.33 . Acts 4.12 . 1 Cor. 3. Notes for div A47614-e16840 Conscience appealed to about Hypocrisie . Religion . Notes for div A47614-e18980 Babylon's Fall very nigh . Job 4.10 . Psal , 56.6 . Matth. 26.26 . Matth. 13. Heb. 6.4.5 . Heb. 10.26.28 . Mark 8.38 . Luke 9.62 . Heb. 10.37 . Rev. 14.10 . Notes for div A47614-e20770 Rev. 3.20 . The chiefest Enemies of Consideration Difficulty Sloth . Deficiency . Security . Danger . Worldly Cares . Evil Companions . Deut. 32.29 . Isa . 5.11 . Isa . 5.13.14 . Psal . 92.6.7 . Isa . 1.3 . Lam. 1 , 9. Haggai . 1. Psal . 50. The Difficulty of Consideration answered . D. Horneck . Deficiency . Prov. 14.16 . Prov. 1.4 . Prov. 2.10.11 . Prov. 2.4 . D. Horneck . Consideration overcomes all his Enemies . Psal . 119.59 . Notes for div A47614-e23710 Mat. 11.28 , 29. John 14.23 . Rom. 3.20 . 2 Tim. 1 14. Notes for div A47614-e27730 * In-dweling sin moves again . 
A47407	----	The breach repaired in God's worship, or, Singing of psalms, hymns, and spiritual songs, proved to be an holy ordinance of Jesus Christ with an answer to all objections : as also, an examination of Mr. Isaac Marlow's two papers, one called, A discourse against singing, &c., the other, An appendix : wherein his arguments and cavils are detected and refuted / by Benjamin Keach ... Keach, Benjamin, 1640-1704. 1641 Approx. 414 KB of XML-encoded text transcribed from 137 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47407 Wing K50 ESTC R21273 12566775 ocm 12566775 63351 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47407) Transcribed from: (Early English Books Online ; image set 63351) Images scanned from microfilm: (Early English books, 1641-1700 ; 320:2) The breach repaired in God's worship, or, Singing of psalms, hymns, and spiritual songs, proved to be an holy ordinance of Jesus Christ with an answer to all objections : as also, an examination of Mr. Isaac Marlow's two papers, one called, A discourse against singing, &c., the other, An appendix : wherein his arguments and cavils are detected and refuted / by Benjamin Keach ... Keach, Benjamin, 1640-1704. xii, [6], 192, 55, [1] p. Printed for the Author, and sold by John Hancock in Castle-Alley on the West side of the Royal-Exchange, and by the Author at his House near Horselydown in Southwark., London, : 1691.. "An answer to Mr. Marlow's Appendix" has special t.p., separate paging and register Pages 19-47 and 155-159 are tightly bound in the filmed copy. Pages 1-53 and 145-170 photographed from Union Theological Seminary Library, New York, copy and inserted at the end. Errata: p. [6]. Advertisements: p. [1] at end. Reproductions of originals in British Library, and Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Marlow, Isaac. -- Discourse against singing. Marlow, Isaac. -- Appendix. Music in churches -- Early works to 1800. 2005-04 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-06 Andrew Kuster Sampled and proofread 2005-06 Andrew Kuster Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE Breach Repaired in God's Worship : OR , Singing of PSALMS , HYMNS , and Spiritual Songs , proved to be an Holy Ordinance of JESUS CHRIST . With an Answer to all Objections . AS ALSO , An Examination of Mr. ISAAC MARLOW'S two Papers , one called , A Discourse against Singing , &c. the other An Appendix . Wherein his Arguments and Cavils are detected and refuted . BY BENJAMIN KEACH , Preacher of God's Word , and Pastor of the Church of Christ meeting on Horselydown , Southwark . Job 6. 25. How forcible are right words ! but what doth your arguing reprove ? Isa . 52. 8. Thy Watchmen shall lift up the Voice , with the Voice together shall they sing . London , Printed for the Author , and sold by John Hancock in Castle-Alley on the West side of the Royal-Exchange , and by the Author at his House near Horselydown in Southwark . 16●● . THE EPISTLE DEDICATORY TO ALL THE Baptized Congregations In England and Wales , Who are in God the Father , and in our Lord Jesus Christ , Grace , Mercy and Peace be multiplied . Particularly to the Church of Christ , meeting on Horslydown . Holy and Beloved , IT cannot but rejoice my Soul , when I consider of the exceeding Grace and abounding Goodness of the Holy God towards you his poor and despised Churc● and People , in respect of that clear Discovery he hath given you of most of the glorious Truths of the Gospel , and of the true Apostolical Faith and Practice thereof . You have not made Men , General Councils , nor Synods , your Rule , but God's Holy W●●d : your Constitution , Faith , and Discipline , is directly according to the Primitive Pattern ; God hath made you ( in a most eminent manner ) to be the Builders of the old Wastes , and Raisers up of the former Desolations , and Repairers of the waste Cities , the Desolations of many Generations , Isa . 61. 4. You have laboured to sever the Gold from the Dross , and to build with proper and fit Gospel-Meterials , viz. Spiritual and L●●●ing Stones , well hewed and squared by the Hammer of God's Word and Spirit , and will not take one Stone of Babylon for a Corner ; you will go forth ( as far as you have received Light ) by the Footsteps of the Flock , and feed your Kids beside the Shepherds Tents , Cant. 1. 8. And God of a small People hath graciously made you a Multitude ; you have been helped , and so born up by everlasting Arms , that you have held fast your Holy Profession in the Day of Trial , and exposed all that you have had in the World to spoil and loss , for the sake of Jesus Christ , when many turned their Backs , and exposed the Holy Name of God to Reproach ; and to our further Joy , many of you have of late , more especially in your General Assemblies , shewed your great Zeal for the Name of God , and Care of his Church , in a more than usual manner ; and particularly you have endeavoured to revive our hopes , for the continuation of a faithful and laborious Ministry for the time to come , by striving to promote such Learning and Studies as God's Word directs to ; and not require ( like Israel's Task-Masters ) poor Ministers , as I may so say , to make Brick and allow them no Straw ; but you do now more fully see that Gospel-Ministers ought to have a Gospel-Maintenance , even such as God hath ordained ; that so they might not be intangled with the Affairs of th●● Life , but wholly give themselves up to that great Work they are called to . Go on and prosper , Holy and Beloved , Let not your Hands be weak , nor Satan obstruct or hinder so hopeful a Beginning ; let it appear you do love Jesus Christ more than Father or Mother , more than Son or Daughter ; and labour to reform what is amiss as to those great Evils that abound too much in the Churches of the Saints , tho I hope not so much amongst you as among some others , particularly in respect of Pride and Covetousness , or that base Worldly and Earthly Spirit that is the Bane of Religion , and makes the Lor'd People of so ill a savour in the World ; let your Lives declare whose you are , and to what Countrey you belong ; and as you have a good Doctrine , so labour for a suitable Conversation ; and then , Brethren , what can or will be wanting to make you compleat in the whole Will of 〈◊〉 ? Truly , according to my small Light , I know not , unless it be a restoration of this lost and neglected Ordinance of Singing Psalms , Hymns and Spiritual Songs , which I fear , and partly understand , some of you want light in . I have therefore made bold to dedicate this small Treatise to you all , hoping you will take it from me in good part , and well weigh what is here said , before you judg and condemn it for an Errour . I am afraid of some old Prejudice some of you have taken against this Sacred Truth of the Gospel ( for so I must call it ) ; you can't think you have as yet come to a full attainment , or are already perfect in Knowledg . Besides , I hear you generally own Singing of Psalms , &c. an Ordinance of God ; and indeed I cannot see how any , who own the Bible and New Tastament of Christ to be their Rule , can deny it . Why then , consider whether you have this Ordinance at all , or can be said to sing in any proper Sense : Certainly many of you are wholly without it , as will I hope appear fully , if you read this Treatise quite through impartially . Can ●t be thought the Churches should be enjoined by the Holy Ghost to sing Psalms and Hymns , and yet there 's no coming at the practise of it● without an extraordinary Spirit , or miraculous Gifts ? I have been provoked by our Brother , who wrote against Singing , to set Pen to Paper , and not only by him and his Book , but I have been induced by Multitudes , for several Months , to give him an Answer , so that I hope you will not be offended with me in what I have done . I have much Peace in the doing of it ; and truly , Brethren , the loss of this Ordinance doth , I am afraid , more obstruct the increase of our Churches than many are aware of . What a Multitude are convinced of Christ's true Baptism , and yet refuse to have Communion with our Churches when baptized , because they say , if they ●hould , they must lose this Ordinance of ●inging , which they have an equal Esteem ●or : And how doth it open the Mouths of ●ur Godly Brethren of other Perswasions , ●o speak against us , for being so zealous for ●ne Gospel-Ordinance , and so careless about ●nother , that very few Christians , who have ●ad the greatest Light , Zeal and Piety in ●ny Age of the Church , ever doubted of ? 〈◊〉 grieves me to think there should be a ●reach made in God's Worship among you , ●o whom God hath given so much Light in other Cases . And , O that what is here said , might through the Blessing of God prove a Means to repair it . In a Word , Singing is injoyned ; Some ●hing it is : If we have it not ( but 't is with ●ou ) we would willingly know what your Singing is , or what you call Singing : For we do say and testify , we believe you are wholly without Singing in any proper Sense at all . The Lord give us Moderation ; don't let us be bitter one against another . I shall beg a part in your Prayers , and intreat you to look over what Weakness you may see in this small Tract , for I am , you know , but a Babe in Christ's School , and know but in part . And now to you , my Beloved Brethren and Sisters , ( who meet on Horselydown ) whom I hope I may say are my Joy and my Crown , whose Souls are most dear to me , and whom I can say I truly love and long after ; it rejoices my Spirit to see how generally you are inlightned into this Gospel-Duty ; but 't is no small grief to me to see ( since the Church in such a solemn manner agreed to sing the Praises of God on the Lord's Day ) to find some of you so much offended ; I am perswaded 't is for want of Consideration , for you have no new thing brought in among you . Hath not the Church sung at breaking of Bread always for 16 or 18 Years last past , and could not , nor would omit it in the time of the late Persecution ? And have not many of the honest Hearers ( who have stayed to see that Holy Administration ) sung with you , at that time , and yet none of you ever signified the least trouble ? And have we not for this 12 or 14 Years sung in mixt Assemblies , on Days of Thanksgiving , and never any offended at it , as ever I heard ? What is done more now ? 't is only practised oftner : and sure if it be God's Ordinance , the often practising of it , by such who find their Hearts draw out so to do , cannot be sinful . And on that Solemn Day , when the Church would have it put up , to see 〈◊〉 the Members stood affected about Singing , almost every ones Hand was up for it , or to give Liberty to the Church at such times to sing . And when put up in the Negative , but about 5 or 6 at most ( as I remember ) were against it . Did any one of you , at that time say , if we did proceed to sing at such times , you could not have Communion with us ? which if you had , I perceive the Church , nay every one of us who had born our Burden for many Years , would have born it a little longer ? Besides , did not the Church agree to sing only after Sermon , and when Prayer was ended ? And if those few Brethren and Sisters who were not satisfied , could not stay whilst we sung , they might freely go forth , and we would not be offended with them ; so far was the Church , or my self , from imposing on the Consciences of any . But is it not hard that some of us should so long be laid under a Burden , when the Church generally was against Singing at that time , and you cannot bear it now it is come to be your Lot ? I am afraid the noise of these things are misrepresented abroad , and therefore I thought it might not be amiss to rectify Mistakes in you , or any other Brethren . The matter of Difference that is at present between the Church and some few of our dear and beloved Brethren and Sisters , is not about Singing it self , nor singing with others , for that has been all along the practise of the Church for many Years ( as before I hinted ) but only about singing on the Lords Day , unless it be one Member , except the Judgments of any other are lately changed . But my Brethren will , I hope , seriously consider of the Matter , and labour after that Christian Love , Tenderness and Forbearance the Gospel calls for . We are exhorted to bear one anothers Burdens , and so to fulfil the Law of Christ . For the Lord's sake let us not fall out by the way , and lay things grievous on one anothers Spirits ; for we are not Lords over one anothers Faith , but Helpers of each others Joy. O my Brethren , pray let us all watch against Satan , and strive to keep the Vnity of the Spirit in the Bond of Peace . I must confess , divers of you did much desire me to answer Mr. Marlow's Book before this time , but I hope you will excuse my neglect , for some of you know the occasion of it ; ●tis done now , and in the fear of God recommended to your perusal . And O that the Lord would be pleased to bless it to your Satisfaction , then shall I have cause to praise the Lord that I undertook the Work. I can ●●y you lie near my Heart , and I would do any thing I am capable of to promote Truth and Peace amongst our selves , and in all the Churches of Christ . If any of you should say , How can we be satisfied to have Communion with the Church , when we believe 't is an Innovation ? ( that 's a hard word . ) Ar● you Infallible ? Is there not ground for you to fear you are mistaken , or to think in the least 't is a doubtful case , since so much is to be said for it , and has been so generally received from the beginning by most enlightned Saints , and you your selves with the Church for so long a time been in the Practice of ●t at other times ? Besides , can you find any ground from God's Word , that will warrant you to separate your selves from the Church upon this account ? and also may not the same or like Scruple rise in our Spirits against having Communion with you , who we be●ieve lie short of a plain Gospel-Ordinance , ●nd so , through want of light , diminish from God's Word , as you say we add thereto by doing of it ? But far be it from us to have a thought to act that way towards any of you . Moreover , will not such a practice , of a Separation from the Church upon this account , justify other Godly Christians , who are Members of such Churches who do not sing , ( that are convinced as well as we it is their Duty ) to separate from those Congregations , to joyn with such Churches as are in this practice ? Doubtless that Door that will let you out of this Church , will let others out of those Churches , ( I mentioned before ) and there are not a few such in this City . There is one thing I think good to note here , to prevent any mistake , that tho I call Preaching a moral Duty , yet to preach the Gospel only , appertains to such whom God particularly hath gifted for that Work , and who have a lawful call to it . I shall conclude with the words of the Holy Apostle , Finally , Brethren , farewel : be Perfect , be of good Comfort be of one Mind , live in Love and Peace , and the God of Love and Peace shall be with you . 2 Cor. 13. 11. Which is the Prayer of him Who is , Your unworthy Brother , fellow Servant , and poor Labourer in God's Harvest , B. Keach . From my House near Horselydown , Southwark , April 3d 1691. The Contents of the chief Things contained in the insuing Treatise . WHat it is to sing , Page 5. That there can be no proper Singing without the Voice , pag. 6. 'T is not simple Heart-joy , or inward rejoicing without 〈◊〉 Voice , p. 7. A Metaphorical Singing mentioned in Scripture , p. 7. No mental Singing , as there is no mental praying , p. 12. The Essence of Singing no more in the Heart or Spirit , 〈◊〉 the Essence of Preaching , &c. p. 14. Singing is a musical melodious Modulation , or timing of 〈◊〉 Voice , p. 15. 'T is not praising of God in Prayer , p. 16. Wherein Singing and other praisings of God differ , p. 16 , 17. Several distinct Noises of the Tongue , or bodily Organ , 19 , 20. They that 〈◊〉 not with the Voice , sing not at all , p. 21. Singing th● Praises of God , proved our Duty from the Anti●●● of that Practice , of the Angels singing at God's bringing 〈◊〉 the first visible Creation . The Angels sung also at the ●●nging in the second Creation , or Work of Redemption , 22 , 23 , 24. Singing an Act of the Voice , and also an Act of God's ●●rship , p. 24. The Devil a great Enemy to the singing of God's Praise . 〈◊〉 sing to Christ , p. 25 , 26. An Argument to prove Singing part of God's Worship , p. 27. Singing a Moral Duty , proved by four Demonstrations , ● 30 , to p. 40. An Argument to prove it our Duty to sing Praise to God , ●●ken from its being a part of Natural Religion , p. 41. Singing our Duty , from the Practice of God's People be●re the Law , under the Law , and under the Gospel , p. 41 , 〈◊〉 p. 45. Singing of Psalms , &c. our Duty , proved from Scripture-Precepts , p. 45 , to p. ●2 . Singing under the Law with Instruments of Musick typical , p. 53. Singing the Praises of God proved to be our Duty , because instituted under the Gospel , and injoyned on the Churches , p. 54 , to p. 56. An Argument from thence , p. 59. Obj. We cannot tell how to come at Singing , answered , p. 85. Singing God's Praises , &c. confirmed by a Miracle , as other Gospel-Ordinances were , p. 60. Obj. Singing was done by an extraordinary Gift , therefore we must not sing now ; answered , p. 62 , 146 , 147. The direful Consequents of such an Assertion , p. 63. An Argument drawn from the extraordinary Gift in the Apostolical Church , in bringing in a Psalm , &c. p. 64 , 65. Proving Singing of Psalms our Duty , from the Practice of the Churches next after the Apostles Times , p. 65 , 66 , 67. Shewing the form or manner of singing , and that it ought to be with united Voices , p. 70 , 71 , 72. Singing together with united Voices , proved from the Practice of the Saints under the Old Testament , p. 74 , 75. Proving Singing together in publick Worship our Duty , from Scripture-Prophecies that relate to Gospel-days , p. 75 , 76 , 77 , 78 , 79 , 80. Proving 'tis our Duty to sing God's Praises with united Voices , from the great Noise singing in the Scripture is said to make , p. 83. Four Sylogistical Arguments to prove singing together with united Voices , the true manner of performance of this Duty , p. 85 , 86 , 87 , 89. Shewing what Matter it is we should sing ; that the Matter in general must be the Word of Christ . What is meant by Psalms , Hymns , and spiritual Songs , p. 90. Ephes . 5. 19. Col. 3. 16. distinctly opened , p. 91 , 92 , 93 , 94. Other Hymns may be sung besides David's Psalms , p. 95 , 96 , 97 , 98. & p. 154 , 160 , 161. Shewing who ought to sing God's Praises , and that the whole Church ought so to do , p. 10● . Obj. What ground to sing before or after Sermon , Answered , pag. 102. Obj. What ground for the Church to sing with Vnbelievers , Answered , p. 105 , 106 , 107 , 108 , 120. Mr. Marlow's Book exami●● and answered , p. 111. No Apostacy , or going back to sing God's Praises , p. 112. Speaking and Admonishing one another in Psalms , &c. what , plainly opened , p. 113 , 114. The speaking to our selves in Psalms , Ephes . 5. 19. and Admonishing one another in Psalms , mean● one and the same thing , p. 114 , 115. Paul speaks not to Ministers in those words , but to the whole Church , p. 117 , 118. The folly of Mr. Marlow laid open , about what be speaks of the Essence of Singing , p. 122. His Notion about the Essence of Singing , &c. tends to destroy all External Duties and Ordinances , p. 123 , 124. It confirm Quakerism , and their Silent Meetings , p. 125 , 126. Obj. No Institution for Singing till David's Time , Answered , p. 127 , 128. Obj. Singing of David's Psalms only suited , to Levitical Ceremonies and Temple Worship , answered , p. 129 , 130. Objections about the Matter of David's Psalms , Answered , p. 131. Mr. Marlow's Objections and Cavils against precomposed Hymns , Answered , p. 134 , 135. Like Rule for precomposed Spiritual Hymns out of God's Word , as for precomposed Sermons , largely proved , p. 136 , 137. Obj. Women must not speak in the Church , therefore must not sing in the Church , Answered , p. 139 , 140 , 141. Obj. 1 Cor. 14. 20 , to 34. about an extraordinary Gift to sing , Answered , p. 142 , 143 , 144. What meant by Winter , and time of the singing of Birds , Cant. 2. opened , p. 147 , 148. Obj. Singing in the Temple by an Extraordinary Gift , Answered , p. 146 , 147. Mr. Marlow's Reply to Isa . 52. 8. about the Watch●●● singing together , Answered , p. 149 , 150. The Antitype of Solomon's Temple , not the Church in the 1000 Years Reign , p. 150. Mr. Marlow's Reply to Christ's singing an Hymn with ●is Disciples , p. 151. His Objections from Acts 4. 24. Answered . Dr. Du-Veil's sense of the Greek word Hymnos , p. 151. Mr. Marlow's Reply to Paul and Silas's singing , Answered , p. 153. Obj. Moses's Song by Inspiration , Answered , p. 160. Obj. Prayer under the Law , differs from Prayer under the Gospel , and so singing differs also . There were Shadows and Legal Rites used in them then , largely Answered , p. 162 , 163. Jewish Temple-Worship , Jewish Day of Worship , Jewish M●sick in Worship , the Levites Maintenance , all Legal Rites and Shadows , yet to meet together to worship God ; a time of Worship ; a Maintenance for Gospel-Ministers , and Singing , all moral and perpetual Duties . p. 165 , 166 , 167 , 168. Obj. A greater Measure of the Spirit required to sing than to pray , answered p. 170 , 171. Obj. None must sing but such who are Merry , or have an extraordinary cause so to do , Answered , p. 172. Obj. No Command to sing in Publick Worship , again answered , p. 173. As much Rule to sing before and after Sermons , as to pray at those times , proved , p. 173. The Cause of the Decays in Churches , what , p. 176. Obj. Precomposed Forms Carnal , Answered , p. 177. As much ground to object against precomposed Sermons , p. 179. Obj. David's Psalms , the Original not in Metre , Answered , p. 180. The dangerousness of Mr. Marlow's Cavils about the Form and Manner of performing Ordinances , opened , p. 181 , 182. Singing , a piece of Art , Answered , p. 103. Obj. The Gift for Singing not continued in the Church , Answered , p. 185. Mr. Marlow's unchristian Conclusion of his Book , answered , with Reflections thereupon . p. 186 , 187. Singing God's Praises , an Vniversal Duty , done by all sorts of Men at all times , in Affliction , and at Martyrdom , p. 189 , 190. The Vse and excellent Profit of singing God's Praises , p. 190 , 191 , 192. The Contents of our Answer to Mr. Marlow's Appendix . OTher ways to praise God , than by singing of his Praises , yet that is one way notwithstanding , pag. 16. Dr. Owen is cited by Mr. Marlow to no purpose for his Cause , p. 17. The direct and primary signification of Hymnos , is to sing , or they sung , p. 18 , 19 , 20. Obj. Singing in the Primitive Days , was by a special Gift , Answered again , pag. 21 , 25 , 26 , 27. Mr. Marlow has a bad Cause to plead , appears by the Mediums he uses , shewed in five things , p. 22 , 23 , 24. Inward Joy , Peace , &c. not the Fruit of the special Gifts , but of the Graces of the Spirit , p. 25 , 26. Fillings of the Spirit necessary for Saints in discharge of all Duties , p. 29. Mr. Marlow's Arguing dangerous , proved by one Argument , p. 31. Obj. Women must not sing in the Church , because they must not speak in the Church , again answered , p. 32 , 33 , 34 , 35. Women may speak several ways in the Church , and sing too , p. 33. Not for women to speak in the Church , it is not to usurp Authority over the Man. Singing not Teaching , tho a Teaching in it , p. 34. Women allowed to prophess in the Church , p. 35. What Teaching is in Singing . How all may be said to teach , and yet all Hearers too p. 37 , 38. Mr. Marlow confounds Singing and Preaching together one while , and Prayer and Singing at another , p. 38. Mr. Marlow's Singing in the 1000 Years Reign examined . And what Precepts the Saints shall have to sing then , that do not impower us to sing now ? p. 38 , 39. Every word of a Sermon may be premeditated by the Spirit , and yet be Spiritual , and so may Hymns too , p. 40. What Mr. Marlow says may lay Men under Temptation not to pray at all for want of a Gift , p. 41 , 42. If we must not sing who have not a full assurance of God's Love , we must not also rejoyce in God , p. 42 , 43. We are come to such a Perfection of Divine Worship , as to know what God's Ordinances are , p. 45. One Note more worth observing on Eph. 5. 19. Col. 3. 16. p. 44. Obj. How shall we sing the Lord's Song in a strange Land , answered , p. 45 , 46. Singing a Moral Duty , and more acceptable to God than Sacrifice , or Mosaical Rites , p. 44 , 45. The genuine and proper Signification of the word Hymnos , and Mr. M's Citation of Dr. Owen , examined by another Hand , p. 48. Other Authors upon that Greek word examined , and his Mistakes about it detected , p. 49 , 50. to the end . Reader , before you read , you are desired to correct these Faults that have escaped the Press . PAge 27. last line , blot out , as the Hebrew word signifies . P. 33. l. 22. for in , r. to P. 64. l. 19. for with Miracles , Gifts , r. miraculous Gifts . Appendix , Pag. 19. lin . 32. r. Is the Greek word there , he hymned ? The Introduction . IT cannot but be lamented to see what Temptations many Men have been laid under , by the great Enemy of Truth , in every Age of the World , in their fierce opposition against one or another blessed Ordinance and Institution of Jesus Christ ; and this not only by bad Men , but also by Men fearing God : All which , no doubt , arises , either from their Ignorance , or else from that Prejudice there is in their Hearts against it ; from a fond Conceit that it can't be a Truth of Christ , because they never looked upon it so to be , ( nor some wiser than they ) ; nor are they willing to believe it to be a Truth , since some ( who have not such Light and Knowledg in other blessed Truths ) do practise it : as if , because some Men , who hold and maintain some gross Errors and Falsities , can hold and practise no Truths at all ; whereas 't is evident , the Church of Rome , which is Mystical Babylon , are sound in the Doctrine of the Trinity , as far as I can gather , and possibly in some other Points also : For they believe the Resurrection of the Body , and the Eternal Judgment , and that Christ died without the Gate of Jerusalem : but I am afraid some Men have a Fancy they know all the whole Mind of Christ , and that they need not be taught any other Truths , than those which they have received : notwithstanding can't but know , the Church is but newly come out of the Wilderness , or Popish Darkness ; and not so fully neither , as to be as clear as the Sun , as in due time she shall . Reformation , 't is evident , is a hard and ●●●ficult Work , and ever was ; 't is no easy th●●g to restore lost Ordinances , I mean , such as have for many Years been neglected , and strangely corrupted , through that Antichristian Darkness that hath for so many Ages and Generations overspread the Earth , which is manifest 〈◊〉 respect of Baptism , and Imposition of Hands upon Baptized Believers ( as such . ) One would even stand and wonder to see how many godly , learned , and good Men , should be so dark as to maintain , and that resolutely too , that corrupt Practice of Pedo-Baptism , ( or rather Rantism ) considering it hath not the least footing in the Word of God , but is so directly contrary to the Nature and Constitution of a Gospel-Church , and Administration of New-Testament-Ordinances . But let not those of our own Perswasion much longer wonder at this , since some of them seem as blind and dark in another Blessed Truth , and Sacred Ordinance of the ever glorious God , that hardly was ever opposed as by them ; but hath been generally owned in every Age of the Church , and that by the most godly and enlightned Christians from the beginning of the World till of late days ; and not now neither , but by some People of the Baptized Way , and others who are against all Ordinances . I must confess no Man ( through the Grace of God ) can be better satisfied touching the Truth of Baptism , as practised by my Brethren , than I am , and of the true Order and Constitution of our Churches , and soundness of their Faith in all the Fundamentals of Religion ; yet do I not think we have arrived to such a perfection of Knowledg of all practical Truths , that we need not enquire after any thing which we may not yet have understan●ing in . I must confess , ( as one observes ) that the great Design of Satan is , and always was , to put a Cheat upon God's People , as well as to hold the World in Blindness and Wickedness ; by the one ( saith he ) Satan holds Men in a state of Impenitency , and by the other he deludes Christians to neglect their Duties , and to obstruct their own Comfort and Priviledg . He acts as well in the shape of an Angel of Light , as of a Prince of Darkness , stirring up vain Scruples and Objections , especially in the Minds of weak Christians , and filthy Imaginations in those who have not yet turned to God. I must confess , I my self , when first God enlightned me into his Truth , was an opposer of this Sacred Ordinance ; but it was not for want of Ignorance , and partly through Prejudice , perhaps to such who I esteem , and even looked upon since that time , a corrupt People , and false in their Church-Constitution , and polluted with humane Innovation , or Inventions of Men : the abuse of an Ordinance is subject to raise Mens Spirits to a dislike of the thing it self . But , blessed be God , I have , for near twenty Years last past , been fully convinced of the Truth of the Ordinance I now contend for , and have an equal esteem for it , ( through Grace ) as I have for any other Truth , knowing every Word of God is pure ; and have found no little comfort in the practice of it , publickly in the Church , and in private also . And that all may see upon what Authority we have received , and do practise this Ordinance of singing of Psalms , and Hymns , and Spiritual Songs , I have wrote this Treatise ; and do hope , with the Blessing of God , it may tend to establish such who own it to be an Ordinance of Christ , and convince others , who either oppose it , or through want of Light , live in the neglect of it . Singing of Psalms , Hymns , and Spiritual Songs , an Holy Ordinance of Jesus Christ . CHAP. I. Wherein it is shewed , what Singing is , or what it is to sing , or what the Word doth import . IT may seem strange to some wise and learned Men , that I begin here ; possibly they will say , there is no need to speak a word about this , for all the World are agreed in the Case ; all know what it is to sing , as well as they know what it is to speak . Though this be true , yet I find a necessity to open this Act of the Bodily Organ , as will appear by what follows ; for some Men , it seems , are so confounded in their Thoughts , that they do not know what Singing is , but think there may be a Singing without the Tongue , taking the word [ Melody in the Heart ] to be all the Singing the Holy Ghost exhorts to in the New Testament ; and so would have us believe there is a mental Singing , as well as mental Praying ; nay , which is worse , would wholly exclude all other Singing besides that , which is very hard ; if they should do so by Prayer , it would strangely amuse all good People , viz. that we must have nothing but Heart-Prayer , without a Voice . Others say , that one Person may be the Mouth in Singing , as well as in Praying ; and so a multitude may be said to sing with him , though there is none sings but that single Man , as in Prayer . A third sort there be , I find , who conclude Singing is wholly comprehended in the Ordinance of Prayer , and from hence please themselves that they do sing , when in Prayer they give Thanks to God , or praise God. But very remarkable it is to see how these Men are confounded by this last Assertion , in respect of one Objection they bring against Singing . Object . What will you sing your Prayers ? you may as well go to Common-Prayer , &c. Thus I have heard one or two worthy Men speak , not long since : Why , truly Brethren , it appears you do sing your Prayers , nay , and that always too when you pray ; for I am perswaded you never pray to God for what you want , but you see cause to praise him for what you have received . All that ever wrote of Prayer , that I have met with , do jointly agree , that praising of God , or giving of Thanks , is one part or branch of Prayer , and that part , it appears in your opinion , you sing . And if this be so , pray allow us to sing some Prayers too , and do not charge us with Common-Prayer , unless David's Psalms be a Common-Prayer-Book : And then it will appear that Common-Prayer is of Divine Institution ; nay , and enjoyned on the Churches too in the New Testament ; for we know no Psalms , I mean called so in God's Word , but the Book of Psalms , or Psalms of David . Now these things being considered , I shall shew you what it is to sing , and so remove these Cavils and Mistakes about it . I shall not in this Chapter shew you what 't is to sing with the Spirit , or with Grace in the Heart , that respects the right performance of ●inging , but what it is to sing in our common Acceptation , and in Scripture too . First , It may not be unnecessary to consider of those several distinct and internal Acts of the Mind and Heart of a Man. Secondly , Of those external Acts of the Tongue of a Man. 1. To think , muse , or meditate , is an inter●al Act of the Mind , wherein the Excellency of the Soul is discovered unto a Man 's own ●elf ; as David saith , I am fearfully and wonderfully made , and that my Soul knoweth right-well , Psal . 139. 14. The Soul has its divers Passions , as Fear , Anger , &c. there lie the Desires ; Sense of Want or Fulness ; 't is the Seat of Joy and Sorrow . But yet nevertheless there are several Acts that the Soul can't do without the bodily Organ ; 't is capable of praying , or to joyn wi●● others in Prayer , without the Tongue ; becaus● there are the Desires ( as I said before ) an● God hears and knows the Groans , Sighs , an● earnest Desires of the Soul , as well as if the● were expressed by words , yet ought the Tongu● to be imployed in that Service notwithstanding and not only for the sake of others who are 〈◊〉 joyn in with them in those servent breathings 〈◊〉 Man may put up to God , but it may be expedient when a Man is alone verbally to express his Desires to the Lord , for several reason● which I shall not mention here , it being not 〈◊〉 our present business : Yet nevertheless the So●● without the Tongue can't preach God's Word can't dispute for it , &c. nor do many othe● things ; neither can the Soul , I say , be said 〈◊〉 sing in a proper sense without the Tongu● True , there is a Metaphorical Singing spok● of in the Scripture , so by a Metonymie the Tre●● of the Wood , and Mountains , and Fields 〈◊〉 said to sing ; and thus , in an improper Sense the Heart may be said to sing , when it on● rejoices in God. Many proper Acts of Me● are often in the Scripture ascribed to Veget●bles and Animal Creatures , and many prop●● Acts of Men are attributed to God. Fire and Hail , Snow and Vapours , Mountains and all Hills , fruitful Trees and Cedars , Beasts and all Cattel , creeping things , and flying Fowl are exhorted to sing and praise God , Psal . 148. 8 , 9 , 10. which all know they cannot truly and in a proper sense be said to do . 'T is frequent ( as Mr. Caryl observes ) in Scripture to attribute Acts of Life to Lifeless Creatures , and Acts of Reason to those which have no Sense ; the Earth is said to mourn , Tsa . 33. 9. the Trees of the Forest , as the Hills and the Valleys , are said to rejoice , Isa . 65. 12. 13. the Birds praise God , saith he , by their singing , and the Stars by their shining . Caryl on Job , chap. 38. 7. Now in like manner , if there be any such sort or kind of singing as these Men plead for , viz. a mental singing , i. e. a Heart-singing without the Tongue , mentioned in Scripture , ( tho I must confess I know none ) yet it could be no more a proper singing , than the Blood of Abel , which is said to speak , is a proper speaking : so that if they could shew us in any place of God's Word , where any Godly Man is said to sing , and yet his Voice was not heard , it would signify nothing to their purpose in turning all singing unto Heart-Melody , or inward rejoycing only , without the Tongue expressing of it musically , or in a melodious manner ; for this is just to destroy the Propriety of different Actions and Things said to be done . As to the other Objection , take what Mr. Sid●●●am , in his Treatise of Singing , saith in Answer to this Objection , pag. 208. Obj. But if one say ( saith he ) when one prays all may be said to pray , tho they do but consent , it may be so in singing of Psalms , &c. Answ . It is answered , saith he , All Ordinances must be considered according to their proper nature ; some Ordinances are so to be administred , as that only one at once can perform it , as publick Prayer and Preaching , and yet there must be a distinction even in these ; my Silence in Prayer ought to be when I pray with another , and yet I may be said to pray as well as he , which is the mouth of the whole , because my Heart is with him in the same Petitions , and my Desires go equally with him : but in Preaching , where Silence must be likewise from the nature of the Ordinance , yet , tho I consent fully with the Matter , and agree in all that is said with never so much Affection , yet I can't be said to preach , but only he that speaketh preaches . So now as to Singing , there is a difference likewise of another Consideration , if only one sing , none else can be said to sing , tho they joyn with the Matter and agree to it in their Hearts ; for it is an outward Act , and terminated in the Person that performs it : And tho in my silent Conjunction , I may readily praise God , yet I can in no sense be properly said to sing with others , without I do use my Voice and bodily Organs as they do . This Consideration , saith he , may give light to Men that mind the nature and distinction of Ordinances in their Administrations ; that which is the Confusion of other Ordinances , is the Beauty of this ; for two to preach or pray together at the same time and place , were the greatest Confusion imaginable ; but for an hundred to sing together , is most harmonious and pleasant , so far from the breach of Order , that Harmony is most discovered by it . So far Mr. Sidenham . I hope our Brethren do not think there is Confusion in Heaven , where the Heavenly Host with one Voice-celebrate the Praises of God by singing to him . 2. Further , to prove that Singing properly can't be done without the Voice , it is material to observe the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal . 104. 12. where our Dictionaries , as well as our Annotators on the Bible , shew it signifies giving a Voice , and such a Voice too , that is melodious in Odulation , or tuning the Voice . And , saith Reverend Dr. Roberts , To limit Singing only in the Heart , and inward Melody of the Spirit , is utterly besides the Apostle's intent , and contrary to the nature of Singing , and destructive to all Edification or Advantage to others by Singing . Where do we read of singing in all the Scripture without a Voice ? How gross , saith he , and ignorant a Contradiction in the Adject , and absurd Nonsense is it to talk of singing in the Heart without a Voice . Dr. Roberts's Key of the Bible , p. 177. Moreover , Mr. Caryl , whose Learning and excellent Parts and Wisdom shines ( tho dead ) through the World , positively affirms , That Singing is an Act of the Voice , on Job 38. 7. So that it appears from hence , tho there is Heart-Prayer , Mental-Prayer , and that may be said as properly to be Prayer , tho the Voice be not heard ( as in Hannah's Case ) as that which is vocal , yet there is no proper singing but that which is performed with the Tongue . 3. Were it not so , all Mankind are and would be mistaken in one of the common Acts of the bodily Organs , and not be able to resolve so plain a Question , What is it to sing ? or what is singing ? But so easy a Question is this to be answered , that every Child can readily resolve it , that is not above six or seven Years old ; nay , if a Turk , Indian or Pagan should come into our Assemblies , that understands not one word of English , and so can't distinguish in other Acts of Worship the one from the other , yet if he hears us a singing , he knows what that is ; and if but one Man sings ( tho the rest may shew their liking or approbation of it ) if any should say they all sing , every one would say he told a Lie , there was but one Man only who sung ; but in Prayer , that being an Act of Worship , that may be performed without the Voice , 't is quite another thing , all may be said to pray , tho but one is the Mouth . Now this being so , what is become of Mr. Marlow's Essence of Singing ? for tho I shall not answer his Book until I come to the main Objections ; yet what he speaks in that place , and upon that occasion , I shall take notice of ●ere . Now ( saith he ) what can be more plain , ●han that Singing , and other Gifts of the holy Spirit , have their Essence in our Spirits , wherein we are capable of worshipping God , without Verbal and Vocal Instruments of the Body ? These are his very words . I answer , Some have so smiled at this Expression , that they can't tell what he intends by ●t , unless he would shew himself skill'd in Chymistry . But since he meddles with Divine Things , I must confess I am troubled to see such kind of words used , that no Body knows what to make of them : By Essence of a thing , I always understood the Substance or Being of a thing : Now if the Substance and Being of Sing●ng , and other Gifts of the Spirit , ( by which I suppose he means other Duties of God's Worship which are to be performed by those Gifts , ) ●ie in our Spirits , and may be , wihtout distinction , performed acceptably to God , without Verbal or Vocal Instruments of the Body , ●hen farewel to Verbal or Vocal Preaching and Praying too : It grieves my Soul to see the Ho●y Truths of God's Worship invaded . Is not the Essence of Preaching in our Spirits , as much as the Essence of Singing is there ? And are we not as capable in our Spirits to worship God , in all other Ordinances , without the Verbal or Vocal Instruments of the Body , as well as in Singing without Voice , by your Argument ? And let me tell you , you have said more to justify the Quakers Silent Meetings than you are aware of : Nay , 't is an Argument , as far as I know , they may thank you for ; but by this way of reasoning , there is no mo●● need of the poor Body to glorify God in his Worship ; and our Glory , ( viz. our Tongue ) is brought to shame hereby ; and 't is no less 〈◊〉 to rob God of the Glory of his Holy Ordinances , and his Church , and every particular Saint , of the use and comfort of them , so far as 〈◊〉 Body or Members thereof are employed in 〈◊〉 about them , they being of no use at all ; And what is this , but to turn all outward or external Worship , into a spiritual , inward , or heart-business ? The Essence of Singing then , ( if that word may be admitted ) lies no more in our Spiri● than the Essence of Preaching , &c. And sha●● the Quakers , or any other deceived People 〈◊〉 Person , say , ( when they meet together to preach , pray , or sing the Praises of God ) tha● in their Spirits they have the Essence of tho●● Duties , and so perform them to God , notwithstanding there is not one of them verbally and vocally done ; certainly nothing can be more ridiculous . Besides the main part ( Essence too , if you please ) nay the whole of Singing , lies in the Voice . I speak of the act , or thing 〈◊〉 self , not of a right spiritual and Gospel-Performance of it , for he may be said to preach , who has not the Spirit of God to assist him in the doing of it , ( nor is he affected with what he says ) as properly as he that preaches spiritually , or by the assistance of the Holy Ghost in his own Heart . Doubtless , Birds sing as truly as any Men can be said so to do ; and so do those who sing prophane Songs ; t●ere's all the parts of Singing manifested in their Act , so much difference there is between the doing of an Act , or Work , and the Manner , Design , Spirit , and End , in performing of it . Fourthly , to proceed , By Singing of Psalms , Hymns and Spiritual Songs , therefore , we understand a musical melodious Modulation , or tuning of the Voice , expressing our spiritual Joy for edifying one another , and for glorifying of God. 1. And that this is all the Singing the Holy Scripture speaks of , and is meant or intended therein , will yet further appear , if we consider these things following . First , 'T is called the making of a joyful Noise ; Sing a loud unto God our strength : make a joyful Noise unto the God of Jacob , Psal . 81. 1. O 〈◊〉 let us sing unto the Lord , let us make a joyful Noise to the Rock of our Salvation , Psal . 95. 1. Let us come before his Presence with Thanksgiving , and make a joyful Noise unto him with Psalms , vers . 2. So in Psal . 98. 4 , 5 , 6. & 100. 1 , 2. this is the Singing the Holy Ghost bears witness of ; 't is not meerly that in Word , Joy or rejoycing in Spirit , but an expressing of it wi●● a melodious Voice , or by making of a joyful Noise unto the Lord. Secondly , What the act of Singing is , or what it is to sing , may be easily manifested by the Birds of the Air , those melodious Notes they make , God in his Word ( Cant. 2. 12. ) calls Singing ; and 't is easy to know when they sing , and when they do not ; and 't is as easy to know when the Lord's People sing , and which of them sing , and who do not , if Men will not shut their Eyes and Ears , against an Ordinance of Christ , and in opposing of it , render themselves ridiculous to Mankind . Thirdly , Singing is distinguished from Prayer , as another thing differing from any part or branch of it ; and that by the great Apostle himself , and therefore it cannot be comprehended in that great Duty ; What is it then ? I will pray with the Spirit , and I will pray with the Vnderstanding also : I will sing with the Spirit , and I will sing with the Vnderstanding also , 1 Cor. 14. 15. Prayer , all Expositors affirm , consisteth in three parts ( as I hinted before ) : 1. In confession of Sin , &c. 2. In supplication for what we stand in need of . And , 3. In giving of Thanks , or in Praising of God with raised affections , for what Mercies we have received from him . As if the Apostle should say , I will confess my Sins and Wants to God by ●he help of God's Spirit , and with the inward ●ttention , and utmost intention of my own ●pirit , or greatest devotion and Fervour of Af●ections imaginable ; and so will I seek to him , ●nd supplicate his holy Majesty for what I ●ant , and so will I praise him , and give ●hanks to him for all the good things I have ●eceived at his most bountiful Hands . See our ●ate Annotation , Phil. 4. 6. They mention there a Petition or Apprecation of Good to our selves or others ; and also in Prayer , a Deprecation of Evils felt or feared . 3. A grateful acknowledgment of Mercies received , Benefits conferred , and Deliverances vouchsafed ; Implying ( saith he ) that no Prayer is acceptable to God without this Ingredient of thankful resentment of his Favours . Nor can I think that any gracious Soul doth ever leave out this sweet and great part of Prayer when he is at the Throne of Grace , viz. Praising of God : Therefore this the Apostle would do when he prayed . But observe , besides this , and as something quite distinct from it , he adds , And when I sing , I will sing with the Spirit , &c. If therefore Singing were comprehended in Prayer , or praising of God when we pray unto him , then the Apostle uses as great and palpable a Tautology as can possibly be ; nay , and leaves all Men under a Cloud and Mistake , if he meant nothing else ( or no more ) than praising of God in Prayer ; since all the World ever understood a clear distinct difference between those two things , viz. Prayer , or praising of God , and singing of his Praises : for though all right Singing to God is a praising of him , ( nay , and in the highe●● manner that we in our mortal Bodies are capable to do ; ) yet all praisings of God are not singing of his Praise . Moreover , the difference there between Prayer , &c. and Singing , 〈◊〉 clearly hinted by the Apostle James , where he exhorts those in Affliction in an extraordinary manner to pray : James 5. 13. Is any afflicted ? let him pray . And is any merry ? let them sing Psalms . Certainly he wills the Afflicted to praise God , as well as to pray unto him , but to such who are merry , or whose Hearts were greatly lifted up , or affected with the Love , Mercy and Goodness of God , why then , and upon such Occasions , to sing , ye● , to sing Psalms . In which words , by the way , 't is worth noting , to observe , that the Apostle stirs up Christians to perform these Duties more than in an ordinary manner at such● Times and Occasions : for 't is a Man's Duty to pray whether he be afflicted or no ; and so in like manner 't is a Man's Duty to sing the Praises of God , whether he hath such an extraordinary cause and special frame of Spirit upon him , or not . Fourthly , 'T is easy to conceive of Singing , or to know what it is , if we consider how it differs from meer rejoicing in the Lord ; for a Man may rejoice in Spirit , when he doth not signify it by Singing of Praises . 'T is said , our ●viour rejoiced in Spirit , Luke 10. 21. and ●anked his Father ; yet 't is not said he sung ; 〈◊〉 Joy is inward , not known till expressed ; ●●d many times 't is expressed by Singing , tho ●●t always : The end why I mention this , is to ●ew they are two different Acts and Duties ; 〈◊〉 I am enjoined to rejoice , so I am enjoined so from that Joy to sing , Jam. 5. 13. Fifthly , and lastly , to pass over this ; Sing●g is a Duty performed always with the Voice , ●ad can't be done without the Tongue , we may ●ather from the Noise it maketh to the hearing ●f others ; as it is noted in the Scripture : See ●xod . 32. 17. And when Joshua heard the Noise 〈◊〉 the People as they shouted , he said unto Mo●s , There is War in the Camp. Ver. 18. And 〈◊〉 said , It is not the Voice of them that shout 〈◊〉 Mastery , neither is it the Voice of them that ●●●y for being overcome ; but the Noise of them ●at sing , do I hear . They that doubt about ●hat the Act of Singing is , I desire them to ●nsider this Text well , in which 't is to be ob●●ved , that there are several distinct Acts vo●lly performed by the Tongue , and all Man●nd easily distinguish the one from the other , ●nless depraved in their Minds , or under a De●●sion and Temptation of Satan . 1. There is a shouting Noise of the Tongue , ●nd all Mankind know what it is , and can ●eadily resolve any Person about it , when he ●istinctly hears it . 2. There is , it appears , a crying Noise likewise . 3. There is a preaching Voice , or a Noise made that way . 4. A praying , or praising Voice . 5. A singing Voice . And all these distinct from each other . Moses could readily resolve the Doubt that was upon Joshua , when he lent his Ear to hearken to the Noise of the People . Truly I am almost ashamed I have this occasion to speak , and to be so large upon it ; but knowing what I have met withal , from some poor , weak , and doubting Christians , who stumble at Noon-day about the very Act of Singing , not knowing what it is , or at least raise such Objections against it , I have thought good to begin here , and if this may but satisfy them , I shall bless God for what I have said in all plainness ; and do know it makes an easy Passage to the next Chapter , wherein I shall , by God's Assistance , prove Singing ( yea such a Singing , there being no other known to Mankind ) an Holy Ordinance of God , and to be practised in the Congregation of Christians , and in Private also ; only let me conclude this Chapter with two Inferences . 1. If this be so ; then we may naturally infer from hence , that all such who never sing the Praises of God with a Vocal Melody , notwithstanding all those sweet Rejoicings they may have in the Spirit at any time , never sing at all . And if Singing be that which the Great God looks for from , and enjoins upon his People , and every one of them , that then they lie short of their Duty , and want an Ordinance . Moreover , if it be our Duty , and that which belongs to God , it is to take away one great part of his glorious Praise , yea , the highest manner of performance of it we are capable of ; and so it is a robbing of the Holy God , as well as it deprives their own Souls , and the Souls of others of much sweet and Heavenly Joy and Refreshment . We may also infer , that those , who think they may be said to sing with him that sings , when they approve of the Matter of his Song , and are affected with it , are mistaken , seeing there is no proper mental or Heart-singing , or joining that way with others in Singing , as there is in the Duty and Ordinance of Prayer . For all may be said as well to preach , who like and approve of what a Preacher saith , as they may be all said to sing , who sit and hear one Man sing with delight , when they themselves hold their peace and sing not . CHAP. II Wherein 't is clearly demonstrated , and proved , that Singing of Psalms , Hymns , and Spiritual Songs , is an Holy Ordinance of God , and part of Gospel-Worship , and continues an Ordinance for ever , by the Antiquity of it . Arg. 1. MY first Argument shall be taken from the Antiquity of this Practice , 't is as ancient as this World ; the World , and Singing of the Praise of God , came even in together , or very near each other . I have respect to that triumphant Singing of the Angels . When Jehovah laid the Foundation of the Earth , Job 38. When the Morning Stars sang together , and all the Sons of God shouted for Joy. I find an Eminent Writer paraphrasing thus on these words , viz. Where wast thou when I laid the Foundation of the Earth ? &c. at which sight the Morning Stars sang together , and all the Sons of God shouted for Joy. Taking the words as carrying an Allusion to , or a Similitude taken from some noble Buildings or Structures , whose Foundations use to be laid with Solemnity , and with Singing or shouting Acclamations . See Mr. Caryl on the Place , who after he hath given several Opinions of Men about these Morning Stars , some supposing they mean the Stars in the Firmament of Heaven , he gives two Reasons to prove , by them are meant the Angels of God. There are some ( saith he ) who take these Stars Metaphorically or Figuratively , for the Angels , and then their Singing is proper : And there are two Reasons given why , by the Stars in this place , we should understand the Angels . First , If we consider the Truth or Course of the History ; because the Earth being created the first Day , the Stars were not in being till the Fourth ; unless we comprehend them ( as was said before ) as to their Matter and Reality , under those words of Moses , In the beginning God created the Heaven and the Earth . But as to their Appearance and Formality , so they were not till the fourth Day ; and if so , how could they sing together the Praises of God at the laying the Foundation of the Earth ? A second Reason is given from this Chapter afterwards , Vers . 31 , 32. Canst thou bind the sweet Influences of the Pleiades ? ( or seven Stars ) or loose the Bands of Orion ? &c. Here the Lord treats with Job about the Stars in proper Senses ; therefore probably the Morning Stars here mentioned , are not to be taken Properly , but Tropically , for the Angels . And then he goes on to prove how fitly the Angels may be called Stars , &c. And from this of the Stars or Angels Singing , he infers ; First , Singing is an Act of Divine Worship , they sang to the Glory of God. Note , Secondly , saith he , Singing is an Expression of Joy : 'T is very remarkable the Angels sang at God's bringing forth the first Creation , to teach us our Duty , and how we should celebrate the Praises of Jehovah , by Singing for the Works of the first Creation ; doubtless this was , and is , the Will of God , and we are to pray that we may do the Will of God on Earth , as the Angels do it in Heaven , i. e. do what is his Will , and do it so , viz. with all readiness Mr. Caryl tells us , They are not worthy to be reckoned Sons of God , who have not a readiness , or present disposition in them , to join with all , or any of his true Sons in this Work to celebrate the Praises of God at his graciou● Appearances in his mighty Works of Mercy , &c. Secondly , As the Angels sang at God's laying the Foundation of the first Creation , so also they sang at the beginning , or bringing in the second Creation , as Mr. Caryl also observes , even at the Birth of Christ , they sang , Glory to God on High , and on Earth Peace , good Will to Men. To teach us that as we should sing the Praises of God for the Works of Creation , and so much the more for the Work of Redemption . Shall they sing to see the good Will of God towards us , and shall we be dumb ? Shall we , who are thus raised to Glory , and magnified by the mighty God , not sing , or imitate the Angels , to join together , with united Voices , to sing and celebrate his Praises ? When the Disciples rejoiced and sang those Hosannahs to Jesus Christ , Blessed be the King that cometh in the Name of the Lord ; Peace in Heaven , and Glory in the Highest , Luke 19. 38. the envious Pharisees , saith Mr. Caryl , did not like the Musick ; and therefore said unto him , from among the Multitude , Master , Rebuke thy Disciples . By this it appears , that the Devil is a great Enemy to Singing ; he does not love such Hosannahs and Praises should be sung to Jesus Christ ; he it is that rules in the Hearts of the Children of Disobedience ▪ and 't was he , no doubt , that influenced and stirred up these Pharisees with Envy , to have Christ's Disciples rebuked for singing and praising him in such a high and triumphant manner . Take heed , you that are God's People , ( who do 〈◊〉 see it is your Duty to sing Hosannahs to Christ ) you do not forbid others so to do , lest you are found in doing of it , to degrade the Holy Jesus , and take from him ( through the Temptation of Satan ) part of the chiefest Glory that is due to his glorious Name . For , pray observe the Answer of our Lord Jesus to those blind Pharisees , Vers . 10. I tell you , if these should hold their Peace , the Stones would immediately cry out : as if he had said , you labour in vain to suppress or hinder these to sing my Praises , or to give Glory unto me ; for should they be silent , the Stones would cry shame of them for neglecting their Duty ; and God would rather cause sensless Creatures to proclaim his Praise , than to want it . Object . But some may say , 'T is not said they s●ng . Answ . There is no doubt to be made but they sung ; all generally understand those Hosannahs were delivered in a Song . Our Annotators hint , that it might be the name of a Song that was used to be sung in Festivals . Moreover they tell you , that the Expressions seem to be taken out of Psal . 118. 24 , 25 , 26. Also they were uttered as with one Voice . The whole Multitude of the Disciples began to rejoice and praise God with a loud Voice , Luke 19. 3● and uttered these words , Hosanna , blessed it he that cometh in the Name of the Lord ; Hosannah in the highest . As God always was praised with Singing , so now they seem to be raised with holy Triumph , to express his Praise in the highest manner , and therefore they sung . But that I may close this , take one or two Arguments . Arg. 1. If Angels in Singing do the Will of God , do that which is pleasing and acceptable to God , and in so doing worship God ; then Singing , or to sing , is the Will of God , well-pleasing to him , and is acceptable in his sight , and is a part of his Worship . But Angels , in Singing , do the Will of God , do that which is well-pleasing to him , and acceptable in his sight , ●and in so doing they worship him . Ergo , To sing , is to do the Will of God , 't is well-pleasing to him , and acceptable in his sight , and in so doing we worship him . I never met with any that deny Angels to sing the Praises of Jehovah , but all as one Man grant , 't is part of their great Work and Business . And this being so , my Argument needs no Confirmation , but is unanswerable . Arg. 2. If Heaven , and all the Host of Heaven , or all that is therein , and Earth , and all that is in it , are commanded by the Holy Ghost to sing the Praises of God ; then 't is the Duty of Men and Angels to sing his Praise . But Heaven , and all the Host of Heaven , and all that is therein , 〈◊〉 Earth , and all that is in it , are so commanded to do . Ergo , 'T is the Duty of Men and Angels to sing the Praises of God. See Psal . 148. There , and in divers other places , all in Heaven and Earth , all are commanded to praise God in the Heights ; that is , to sing Hallelujahs , as the Hebrew word signifies , Vers . 1. CHAP. III. Proving Singing the Praises of God to be a Moral Duty . OUR third Argument to prove Singing 〈◊〉 Ordinance of God , shall be taken from the Nature of the Duty it self , which generally worthy Men call a Moral Duty , as well as it is brought under express Institution , and so consequently a Branch of natural Worship . And now , because some weak Christians are offended at this Phrase , viz. calling Singing a part of natural or moral Worship or Religion , I shall explain what we mean when we speak thus . First of all , not but that 't is a spiritual Ordinance , and a positively Law : but we must distinguish between Precepts that are purely Moral , and meerly Positive . Breaking of Bread , and Holy Baptism , are meer positive Ordinances : and they had never been known nor practised , if there had not been a positive Institution to give being to them ; but to fear God , to love God , to pray to God , and divers other Precepts of the same Nature , had been the Duty of all Man-kind , if there had been no written Law or Prescription positively to injoin them on the Creature ; and that by the Law or Light o● God in the Conscience of Men ; as Paul sheweth in Rom. 2. 14 , 15. For when the Gentiles which have not the Law , do by nature the things contained in the Law ; those having not the Law , are a Law unto themselves , which shew the Work of the Law written in their hearts . All Mankind throughout the World know , by that of God written in their Hearts , they ought not to wrong their Neighbours , they ought not to Steal , nor commit Adultery , nor Kill , &c. They are taught , in a word , the substance of the whole moral Law of God hereby , if not wholly darkned and obliterated by their Sin and horrid Lusts . Even so we say , if there had been no written Law , or positive Injunction , to pray , and sing the Praises of God , yet the Light of Nature would have taught us thus to do . Remarkable is that passage of Moses in Gen. 4. Then began Men to call upon the Name of the Lord ] . Ainsworth sheweth that the Text is taken two manner of ways , the Chaldee in the Masovites Bible saith , Then in his days Men left off Praying , or became prophane , so that they prayed not in the Name of the Lord. Others understand it directly the contrary way , i. e. Then Men begun to pray , or call on the Name of the Lord , or erected publick Worship , Preaching in the Name of the Lord. So Ainsworth . Take it either way , it appears they knew it was their Duty to Pray and Preach ; yet there was no positive Law , or written Precept for either in those Days , nor ▪ for many Years after , even till Moses came ; so that 't is clear , these are parts of moral or natural Worship . And so is Singing no doubt : for as all the Heathen generally invocate their Gods , pray to them , so they sing their Praises , as might abundantly be demonstrated . And what is more clear ( further to evince this ) than that Passage of the Children of Israels's Singing after their great Deliverance at the Red Sea , Exod. 15. 1. Then sang Moses , and the Children of Israel this Song , &c. Either they did it by the Dictates of their own Conscience , as a part of Divine Homage due to God , from the Law or Light of God in their own Hearts , to magnify him for That wonderful Salvation , or else by some special means of Inspiration or Injunction from the Lord , though I incline to the former . Plain it is , this was before the Law was given forth , or there were any written Prescription or Rule to walk by ; which clearly shews , take it either way , it was no Levitical Ceremony ( as some are ready to assert ) but a Duty it was , and it has been practised by multitudes that never had any knowledg of the Scripture or positive Precepts . Further , to confirm what we have said upon this respect , i. e. that Singing the Praises of God is a moral Duty , and a part of God's natural Worship , as well as Prayer , take what Mr. Robert's says ; Singing of Psalms , &c. to God with the Voice ( saith he ) seems to be part of God's natural Worship ; which upon due consideration of God's Nature , Man by the Light of Nature should perform to him , though there were no particular Law requiring it , nor Institution appointing it . For , 1. Singing of Psalms , &c. to God , is a king of Prayer ; a Prayer , not in Prose , but in Meeter , with Melody . The Apostle joins them together as of like Nature . And who can be so gross as to deny Prayer to be part of God's natural Worship ? 2. Singing of Songs to God , was practised by God's People at the Red Sea , before the Law was given forth , or any particular Law for that Duty . 3. Singing the Praises of God is a Duty of the first Commandment , peculiarly requiring all natural Worship to be performed to him ; and so it is ranked by the Godly Learned ; and say , Singing with Heart and Voice is a Moral Worship , such as is written in the Hearts of Men by Nature . As to pray in distress , so when we have cause of solemn Thanksgiving unto God , to sing his Praises . Now , saith he , that which is a part of God's natural moral Worship , is a Duty under the New Testament , as well as under the Old , natural Worship is always and in all times a Duty obliging , semper , tho not ad semper . Doubtless even the Pagans by the Light and Law of Nature , are bound to sing Praises unto God , for his invisible Excellencies made known to them by his visible Works of Creation and Providence , tho they never come to the Knowledg of the Scriptures , of Psalms and Songs . Roberts's Key to the Bible , pag. 172. But further , to evince this , and make it appear yet plainer , that it is without all doubt ● Moral Duty to sing forth the Praises of God , I might argue thus ; All Men are to pray to God ; every one saith Prayer is a Moral Duty , then all are bound to praise him , since Praise is comprehended in Prayer , as a branch or part of it . This being granted readily by all , I further argue ; Ought not every Person then to perform this Duty of praising of God in the highest and most acceptable manner they are capable to do ? none to be sure will deny this ; why then , say I , they are all therefore taught to sing by natural or moral Principles 't is evident . First , Because to sing forth the Praises of God or Man , is the highest manner or mode of praising , either God or Man , that we know of or are able to attain unto : which doth appear . 1. Because when any Man naturally is filled with Joy and Gladness , or sees extraordinary cause of rejoicing , he by a natural Instinct falls into singing , all the World knows this is so . Now who is he on such occasions bound to rejoice in● and sing to , but the Lord only , who gave him those good things he possesseth , or delivered him from those evil things he seared ? and so upon the one account or other filled his Soul with Joy and Gladness . Why ought the Saints particularly to rejoice in Christ Jesus , and sing to him , but because all that Good their Souls are made partakers of , is in and through him ? Why did the People break forth into those sweet and triumphant Songs of Praise to David , when they sang , Saul hath slain his thousands , and David his ten thousands ? was it 〈◊〉 from the Consideration of those singular Blessings and Victories they had received from David , and hoped further to partake of from his Hands , as an Instrument in the Hand of God ? And if Moral Principles lead People forth thus upon all occasions of this nature to sing to the Instrument of Blessings and Salvation , how much more to the great Agent and Author of them , viz. the great God of Heaven and Earth ? who will not give his Glory in another , &c. 2. Because this way of praising of God by singing , is called by the Holy Ghost a praising of him in the Heights , or as the heavenly Hosts Praise God with Allelujahs , or in the highest manner ; Praise ye the Lord , praise ye the Lord in the heights , Psal . 148. 1. Praise ye him all his Angels ; praise ye him all his Hosts vers . 2. See Ainsworth . The Angels singing forth God's Praises , there can be no higher way doubtless to praise 〈◊〉 than that way by which the glo●●●●s S●●●●●ims and Cherubims do express and perform 〈◊〉 Also all the Godly in every Age have ●●●ified it as their stedfast Belief ( as well as ●●e holy Scriptures bear Witness to it ) that this is the way by which the glorified Saints in Heaven do , and we with them shall , when we come thither , celebrate the Praises of God , viz. by Singing ; therefore this of singing sorth the Praises of God is the highest and be●●●●y and manner Praises can be given to the ●ord . Secondly , All Creatures are called upon to praise God , to sing to him . Now surely the Holy Ghost would not have injoyned this on all that have Breath , if it did not belong to them ; and that which all Men are , and ought to do , is certainly a Moral Duty ; nay , 't is evident there are more Precepts that injoin all Men to sing the Praises of God in the Old Testament , than there are for them to pray unto him : which seems to be done as if it were on purpose to silence those Mens Spirits ( whom the Holy Ghost might foresee would in some Age or another oppose this sacred Ordinance ; ) and so more reason to repeat it than that of Prayer , that never was opposed or cavill'd against . Thirdly , That Faculty ( as one observes ) which God hath placed in Men to praise him in an harmonious or a melodious manner , shews that it is a moral Duty belonging to all Men ( tho more especially the Saints of God ) to be found in the Practice of singing forth his Praise . God , who made nothing in vain , but all things for his own Glory , even the Tongue of little Birds to warble forth with their pleasant Notes the Praises of their Creator amongst the branches of the Trees , Psal . 104. 12. Who made our Tongues , and placed that singing Faculty in them but the Almighty ? We see all Men and Women more or less are naturally as apt and ready to sing as to speak . Now was this tunable and musical Tongue , or that Faculty of Si●●ing , not given to us and to all Mortals , think you , to sing forth the Praises of our Creator ? Can any be so weak as to think it was given to be imployed to sing any other Songs , but such as are sacred and divine ? If it be a great abuse of the Tongue , or rather a Dishonour to God , for any to imploy their Tongues to sing profane and carnal Songs , that stir up Lust , and promote Ungodliness , as all will say doubtless it is ; then it follows clearly , this tunable or melodious note or faculty of Singing that God hath placed in the Tongue , can be for no other reason , but that thereby , viz. with a sweet and melodious manner , they , nay all of them , might discharge this Duty of singing the Praises of the Almighty God. And indeed upon this account , as well as any other ( or more than upon any other ) the Tongue may be called our Glory , i. e. because thereby we , in the highest manner we are capable of , do praise and laud the Name of God in singing and setting forth that Glory that is owing to him from Now if to sing God's Praise we●● not the Duty of all Men , it would follow , God hath given them one Faculty in that Member for no use : But of use it is , and Men will use it too ; they will sing , and , say I , they may , nay more , they ought ; but not to the Dishonour of God , not filthy , or vain and foolish Songs , but such as may be to the Glory and Honour of his Name , who made all Creatures and Things for his own Praise . And since Mankind are naturally thus inclined to Singing , and that this natural Gift and Faculty might be improved ( as all others ) to the Honour of God , who ( as Austine , in his Preface to the Psalms , observes ) has left in his Word , what they should sing , and how to perform that Moral Duty : Spiritus Sanctus videns obluctantem ad virtutis viam humani generis animam , ad delect ati●nes hujus vitae inclinari , delect abilibus mod●lis Cantilenae vim suae Doctrinae permiscuit , ut dum servitate carmine mulcetur auditu● divini sermonis pariter utilitate miseratur . The Holy Ghost seeing the Soul of Mankind strugling in the way of Godliness , and being inclined to the Delights of this Life , he mixed the Power of his Doctrine with sweet Singing , that whilst the Soul was melted with the sweetness of the Verse , the hearing of the Divine Word might be ingrafted with profit . Austin in his Preface to the Psalms . Object . I know it is objected , Hath not God given to the Tongue a faculty to laugh as well as to sing ? and , is it their Duty to laugh ? Answ . There is no doubt to be made , but to laugh at some time is lawful and good , it may be done without Sin , though in much laughter there wants not Folly. Man has not that Faculty in vain ; and many will tell you , it is found in some Distempers very good for the Body , and tends to remove them too ; besides , it may refresh the natural Spirits , when suppressed with Melancholy Gogitations . But what a trifling Objection is this ! for as the one seems to be disallowed , unless it be on some special Occasions , so the other is given , it appears , on a far more excellent and subli●e Account and Consideration , with frequent Injunctions to be found in it , which is not to be found of Laughter ; therefore away with such contentious reasoning , against Reason and Scripture too . God hath injoined you to sing Psalms , &c. to hi● that dwelleth in Sion , Psal . 9. 11. Singing forth the H●●●ur and Praise of his Name , Psal . 66. 2. That doth wondrous Works for the Children of Men , for his Mercy endures forever , Psal . 107. 8. And so much the more ought Saints to be found in it , because he delights to hear the sweet Voice of his Church . Cant. 2. 14. Let me hear thy Voice , for sweet is thy Voice , &c. not only of Prayer , but of such sweet Praises too , no doubt . Christ's Ear is affected with this harmonious Praise , when performed by his own Spirit with Grace in our Hearts ; it also elevates and carries up our Spirits to him . The Cloud of the Lord 's Divine Presence ( saith one ) descended not before , but when the Trumpets and Singers were as one , to make one Sound to be heard in praising and giving Thanks to the Lord ; and when they lifted up their Voices in Praises to him , saying , For he is good , for his Mercy endureth for ever : then the Lord bowed his Ear , and vouchsafed his gracious Presence to his People ; then the House was filled 〈◊〉 a Cloud , even the House of the Lord , 2 Ch●● . 5. 13. Then God takes possession of it as his Dwelling-place , he is so affected with the Praises of his People , when in a right manner they sing to set forth his Glory . And ( as he minds ) for the neglect of this Ordinance in the Church , viz. the not improving our Tongues and Faculties , by the Assistance of the Holy Ghost , in Singing the Praises of God , he may withhold the Influences of his Spirit , and may not be found to that deg●●● in his Dwelling-place . Fourthly , We may perceive what the Nature of this Ordinance of Singing is , if we consider how often it is in the Holy Scripture joined with Prayer . When we are exhorted to pray to him , to worship him , we are called upon also to sing his Praises . And thus Paul seems to join them together in his practice , When I pray , I will pray in the Spirit , &c. and when I sing , I will sing with the Spirit , &c. 1 Cor. 14. 15. So doth the Apostle James join them together , as of equal Worth , Nature , and Authority , James 5. 13. From all which Considerations , it appears , ●inging is of the same Nature with Prayer , even a Moral Duty . These things I thought good to communicate to the consideration of all , especially for the sake of some weak Christians . Object . What , you then ( say some ) plead for a natural or carnal thing , natural Religion and Worship . Away with your Singing , we thought all our Religion ought to be Spiritual . Answ . We plead for Spiritual Worship as well as you , and say , That all the Parts of Religious Duties must be Spiritual , or they will not be accepted of God. But what is this to the purpose ? Divers Ordinances , in their original and proper Nature , are Moral , and part of natural Worship : Is not Prayer in particular by all acknowledged so to be ? And may not Prayer be carnally performed too , as well as Singing ? nay , and so may any other Ordinance of Christ . Another Man will tell you , whilst you plead for Prayer , you plead for a Moral Duty , and a Branch of natural Worship : But doth that detract from its Glory ? No sure , all wise Men know it adds greatly to it . Cornelius ( Act. 10. 1 , 2 , 3. ) was a Man much in Prayer , tho a Gentile , and without the knowledg of the Gospel , ( or Law either , as far as we know ) ; So the Mariners which were with Jonah in the Ship , in their Distress , ( tho Heathens ) 't is said , every Man called upon his God , Jonah 1. 5. But why shall any call Singing a low or carnal thing ? they have the least reason so to term it of any Ordinan●● performed by the Spirit : Pray , are Angels sound in any carnal Ordinance , or th●●lorified Saints in Heaven ? What Ordinance can shine more glorious and subli●● in its Nature , than this of Singing Psalms , Hymns and Spiritual Songs , if this be duly considered ? But as to the true or right manner of performance of this Duty , as in all others , we must have our recourse to the Word of God. For though Prayer is a Moral Duty , yet it is commanded , and also the manner prescribed how to be performed as acceptable to God ; so is Preaching likewise : ( Yet every Man , by the Light of Nature , is taught to instruct his Children and Servants , nay , and his Neighbours too as Matters may present ) : So is Singing of Psalms , Hymns , and Spiritual Songs , brought under express Institution . 'T is required and enjoined on the Churches and Saints of God in the Gospel-days , with Matter and Manner how to be performed , ( as shall hereafter , before I have done , God assisting ) be fully proved : so that 't is a mistake in our Brethren , to think we pl●●● for any natural Religion that is Carnal or Fleshly . Though divers Precepts were Moral in their own Nature , and so part of natural Worship due to God from his Creatures , and known without the written Word , ( the Duty I mean ) though not the Manner how to be performed . And from the whole I draw this third Argument . Arg. 3. That Duty , which in its Original or Primitive Nature is Moral , and a Branch of Natural Worship , or Religion , as well as it is given forth by Divine Institutio● is the i●●●spensable Duty of all the Lord's People for ever ●o be found in the practice of . But Singing the Praises of the Lord , is a Duty or Ordinance , ●n its Original or Primitive Nature , that is Moral , and a Branch of Natural Worship or Religion , as well as it is given forth by Divine ●nstitution . Ergo , Singing of the Praises of God , is the indispensable Duty of all the Lord's People for ever . All Men know Laws or Duties which are Moral in their own Nature , lay all Men under a perpetual Obligation : And that Singing is of such a Nature , let what we have said be well considered . Hereafter , if I am answered , I shall say more to it , if God please to spare my Life . CHAP. VIII . Proving Singing of Psalms , &c. an Ordinance of Christ from the Practice of the Saints , before the Law , in the Law , and under the Gospel . MY next Argument shall be taken from the Practice of the Saints and People of God in all Ages of the World. 'T is strange any should doubt of the truth of Singing the Praises of God , if it be made appear it was the Practice of the People of God before the Law , and also under the Dispensation of the Gospel . 1. Not wholly to pass over what I have b●fore hinted of the Angels Singing , though I shall but touch upon it here , and do little more than cite a Passage out of a Sermon preach'd by Reverend Mr. Wells , in the Supplement to the Morning Exercise , these 〈◊〉 his words ; Singing is the Musick of Ang●●● Job tells us , the Morning Stars sang together , Job 38. 7. Now these Morning Stars ( saith he ) as Pineda tells us , are the Angels to which the Chaldee Paraphrase accords , naming these Morning Stars Aciem Angelorum , a● Host of Angels : nay , when this heavenly Host was sent to proclaim the Birth of o●● dearest Jesus , they deliver their Message in this raised way of Duty , Luk. 2. 13. they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivering their Message in a laudatory Singing , the whole company of Angels making a musical Quire ; nay , in Heaven , there is the Angels joyous Musick , they sing Hallelujahs to the most High , and to the Lamb who sits upon the Throne , Rev. 5. 11. As I said before , Singing , as it appears by this Singing of the Angels , is as ancient as the World it self , and well-pleasing unto God , he would never imply his Angels else in it , as I shewed in the second Chapter . But to our Business , First , That it was practised before the giving forth of the Law , is evident from that ●assage before mentioned , Exod. 15. 1 , 2 , &c. ●hen sang Moses , and the Children of Israel , 〈◊〉 S●ng unto the Lord , and spake , saying , I ●ill sing unto the Lord , for he hath triumphed ●●oriously , &c. [ and spake . ] Note , in Singing , here is a speaking ; and though they spake , ●et the Holy Ghost saith , they sang what they 〈◊〉 spake ; and though it were the whole Con●regation that sang , yet it was as if it were ●ut one Man , so united were they in their ●oice , ( which will further appear in its proper place . ) Also 't is worthy observing , this very ●ong the Gospel-Saints shall sing at the destru●tion of Babylon , Rev. 15. 3. Nay , some con●lude , they have already sung it ; though I am ●ot of that Opinion , not believing any of the 〈◊〉 Via●● are by the seven Angels yet poured ●ut , but that this Song shall be sung at that ●ime when the Saints have gotten temporal Victory over the Beast and Mystical Babylon , is evident . But let none mistake , though the Saints can't yet sing that Song , yet they may , and ought to sing the Song of the Lamb , which is to praise God for spiritual Victory obtain'd by Jesus Christ over Sin , Satan , the World , &c. This is the chief Song we should sing , and this we have perpetual cause or ●easong to sing . But to returm , it appears the Saints did celebrate the Praise of God by singing before the Law was given forth on Mount Sinai . And then , Secondly , under the Law are a multitude of Instances of their Melodious Singing to God : Moses , ( as Mr. Wells observes , ) penn'd the ninetieth Psalm ; and no doubt 〈◊〉 he , and the Children of Israel , sang it . D●vid , and all the Lord's People , sang in 〈◊〉 Worship of God in his time : Also Hezek●● sung , and Asaph sung , 2 Chron. 37. 30. 〈◊〉 Prophets sang ; the Jews sang before and 〈◊〉 the Captivity , Nehemiah and the People 〈◊〉 him sung and praised God. Thirdly , The Lord's People , in Gospel days , were found in this Ordinance 〈◊〉 Practice of Singing the Praises of the Lo●● To pass by the Song of Zacharias and Elizabeth , and Simeon : How sweetly did 〈◊〉 sing ? 't is called by the Annotators , the famo●● Song of the blessed Virgin , Luk. 1. 46. Al●●● our Lord Jesus , with his Disciples , after 〈◊〉 celebration of the Holy Supper ( the holy Gh●● saith ) sung an Hymn ; they praised God , 〈◊〉 they praised him by Singing . Moreover , 〈◊〉 and Silas sung Praises , tho in Prison , and 〈◊〉 Fe● were fast in the Stocks , Act. 16. Sh●● any Men now dare to say , There are no P●●cedents for Singing Psalms and Hymns , &c. 〈◊〉 the New Testament ? certainly they will forb●● to assert any such thing . And now from 〈◊〉 whole take this Argument . Arg. 4. That which was the Practice of 〈◊〉 Lord's People before the Law , and under 〈◊〉 Law , and also in the Gospel-Dispensation , is 〈◊〉 indispensible Duty of the Saints and People 〈◊〉 God , to practise in all Ages . But Singing 〈◊〉 Praises of the Lord , was the Duty of the Lord 〈◊〉 People before the Law , and under the L●●nd also in the Gospel-time and Dispensation . Ergo. 'T is the indispensible Duty of the Saints to ●●actise singing the Praises of God in all Ages . If any should go about to answer this Argument , they must shew what Duty or Ordinance was ever practis'd before the Law , under the Law , and in the Gospel-Dispensation , that notwithstanding is not obliging or binding to ●s , or else they will say nothing to the pur●ose ; but the Argument will stand as firm as Rock . CHAP. V. Proving Singing of Psalms , Hymns , and Spiritual Songs , an Holy Ordinance of Jesus Christ , from Scripture-Precepts . WE shall now prove and demonstrate , that Singing of the Praises of God , not only in Private , but also in Congregations , is a Duty incumbent on us in Gospel-Times , as well as it was of Old. As there is the same God of Mercies , so the same Praises are to be rendered to him for his Blessings , no doubt , and in the same manner now , ( that is , by Singing ) as was then , will appear ; 1. Because the Lord ( who alone appoints his own Worship ) hath commanded and 〈◊〉 it at our Hands ; and his Command and P●●cept is the Rule of our Obedience : Rejoice 〈◊〉 Righteous ; Praise is comely for the Vprig●● Praise the Lord , sing unto him . Psal . 84 1 , 〈◊〉 3 , 4 , 5. Sing aloud unto the God of our Stren●● make a joyful Noise unto the God of 〈◊〉 Make a joyful Noise unto the Lord ; come ●●●fore his presence with Singing , Psal . 100. 1 , 〈◊〉 Psal . 95. 1 , 2. O come let us sing unto the 〈◊〉 let us make a joyful Noise to the Rock of 〈◊〉 Salvation . And many such Precepts are gi●● forth by the Holy Ghost , as 't is well kno● to all . 1 Chron. 16. 9. Sing unto him ; 〈◊〉 Psalms unto him , and tell of all his wond●● Works . So Psal . 68. 32. Sing unto the Lord 〈◊〉 the Earth ; O sing Praises unto the Lord. 2. Consider these Commands , by which 〈◊〉 Lord established this part of his Worship of 〈◊〉 are as obligatory unto us in Gospel-Times , 〈◊〉 they were then to them when first instituted , ●●cept it could be proved to be either Ceremo●● or Judaical , or hath received a change in 〈◊〉 Gospel . And this is evident in many resp●●● particularly as to Prayer , that was a Duty 〈◊〉 and the Precepts contained in the Psalms 〈◊〉 the Prophets , which enjoin it , are of the 〈◊〉 Authority with those in the New Testament and equally bind the Conscience . So also 〈◊〉 Fasting , a Duty ( as one observes ) required 〈◊〉 the Prophets ; and not so clearly repeated 〈◊〉 any Institution under the Gospel , as this 〈◊〉 Singing is ; and the same might be said for Days of Thanksgiving . Nay , and 't is obser●able , how oft our Brethren , upon all proper ●nd fit Occasions , fly to those Precepts to press Prayer , Fasting , and Thanksgiving too . If therefore Singing , as it is laid down and en●oined in these Sacred Precepts in the Book of Psalms , &c. is not binding , notwithstanding ●tis repeated and given forth in the New Testament afresh ; Why do you , when you exhort ●o other Duties , make use of Arguments and Proofs out of the Book of Psalms and the Pro●●ets , in other Cases , since the Commands thereof , though neither Ceremonial nor Judai●al , are ( as you seem to affirm ) of any Force , ●or obligatory to us ? This seems strange , for ●ertainly Men have more reason in them , than ●o press Obedience on Subjects to their Su●eriors , by abrogated or antiquated Sta●utes ; And shall the Lord's Ambassadors be more irrational in pressing Obedience to the Lord , than meer rational Men are in Civil Affairs ? Now , saith one , Since there is no Man that questions whether Singing of Psalms was instituted and commanded of God of old ; how can they avoid the Power of such Precepts , considering , as he minds , particularly Psal . 81. ver . 4 , 5. where Singing is called a Statute for Israel , and the Law of the God of Jacob , and ordained in Joseph for a Testament ; which , saith he , refers to a Time , before they were brought into the Ceremonial Worship ? Hence , saith he , it inevitably follows , that until any Man ca● shew us , that Singing of Psalms , yea , Singing of the Book of Psalms , was Ceremonial or Judaical , or are changed or abrogated 〈◊〉 the Gospel ; those Precepts lie upon us now with the same Power and Obligation as 〈◊〉 laid them under then ; for the Antiquity of a Law , or Institution , rather commends it to us , than any ways abates of its Obligation so that had there been no other Institution● for Singing of Psalms , &c. than what is 〈◊〉 the Book of Psalms , we should have had sufficient Authority to be found in them . ( A Manuscript called Psalmody . ) He might have added , Since especially it is of 〈◊〉 like Nature with Prayer , viz. a moral Precept● as well as brought into a written Law. But 〈◊〉 all I might add , 't is much more unreasonable to plead an exemption from the Force and Obligation of those Precepts , since the Saints are injoined to sing those Psalms of David by the Holy Ghost in the New Testament ; for 〈◊〉 grant there are no other Psalms , none called Psalms besides the Book of Psalms . 3. To this , take what Mr. Wells affirms ; 〈◊〉 shall ( saith he ) take one Shaft out of the whole Quiver , i. e. I shall use one Argument , among many , which is this , viz. W● always find this Duty of Singing Psalm● linked to , and joined with other moral Duties ; thus the Psalmist joins Singing and Prayer together , Psal . 95. 1 , 6. O come let us sing unto the Lord — O come , let us worship , and fall down , and kneel before the Lord our Maker . There is Prayer and Singing con●exed , Singing being of equal necessity and authority with other Ordinances 〈◊〉 so the Apostle James joins these two together , Is any 〈◊〉 you afflicted ? let him pray . Is any 〈◊〉 ? let him sing Psalms , Jam. 5. 13. You 〈◊〉 observe , both these Services are equally calculated for Man's Necessity . Thus Paul and Silas join them in their practice , Acts 16. 26. And so Justic● Martyr , in his 117●● Question , ad Orthod●●● , tells us , That they sang , and sent up Prayers to God ; the Primitive Church confirming David's Injunctions , and the Apostolical Commands . So that by these Instances we may observe , that the Duty of Prayer and Singing have walked in the same Equipage , and lay claim to an equal Authority from Divine Writ , the Scripture jointly favouring both , p. 177. Secondly , This Duty and holy Ordinance of Singing in Gospel-Days is evident from these Prophetick Psalms . I may speak , saith Mr. W●lls , of Singing , as Paul speaks of Timothy's Ordination , 1 Tim. 4. 14. it was given by Prophesy . There are divers Prophecies in the Old Testament concerning Saints singing in Gospel-times , on Psal . 108. 2. saith he , M●●r● observe● , that there David pours forth his ardent Prayers and Wishes for the Kingdom of Christ . And so Divines observe , that the 100 Psalm is Prophetical ; Make a joyful Noise unto the Lord , all ye Lands . Serve the Lord with gladness : Come before his Presence with Singing . O sing unto the Lord a new Song : Sing unto the Lord all the Earth . Here we , and all 〈◊〉 Gentiles be sure who believe in Christ , are required to sing , nay , and to come into his Presence , that is , into his Public● Worship , with Singing . The like 〈◊〉 1 Chron. 16. 23 , 24. Sing unto the Lord all the Earth : shew forth from day to day his Sal●ation . Declare his Glory among the Heat●● ; his marvellous Works among all Nations . So Psal . 66. 1 , 2. Make a joyful Noise unto 〈◊〉 God , all ye Lands . Sing forth the Hono●● 〈◊〉 his Name : make his Praise glorious . Psal 21. 13. Be thou exalted , O Lord , in thine 〈◊〉 strength : so will we sing , and praise thy Power . These , and many other Psalms , are , 't is evident , Prophecies of Gospel-Times , when the old Boundaries of the Church should be broken down , to give an entrance unto the Gentiles into the Church of God ; and to shew us , that is the Jews in their Church-State were to celebrate the Praises of God by Psalms , so are we : and as Israel sang the Praises of God in the Widerness , and at the Red Sea , and therein acknowledged the Benefits they received ; so 〈◊〉 we , with Songs of Thanksgiving , shew forth from day to day his Salvation , and declare his Glory among the Heathen , with a joyful and triumphant Noise ; otherwise we fall short of answering the Prophesy in our Day and Times , and render not to God the Duty he requires . And to all the prophetical Psalms , I might add that pregnant Prophecy recorded by the Prophet Isa , Chap. 52. 8. Thy Watchmen shall lift up the Voice , with the Voice together shall they sing . Which clearly ( saith Mr. Wells ) prognosticates this . Musical Ordinance in Gospel-Times . Musculus faith , These Watch●en shall jubilee , when they shall consider the great Joy approaching for the Redemption obtained by Christ . There are two things , which not only establish , but sweeten and honour an Ordinance . 1. Promises . 2. Prophecies . Christ himself was the Fruit and Issue of both . These things clearly inform us : 1. That Singing of Psalms , &c. is not a legal part of Worship , but fuitable to Gospel-Times . 2. That there is clear and manifest Institution of it ; * nay , and that these prophetical Gospel-Psalms and Prophecies , are part of the Gospel , ( being Prophecies of it , as the first Chapter of John is ) . What think you of those places of the Prophets and Psalms , that speak of Christ as they are mentioned and recited in the New Testament ? are they not Gospel as well as any thing ye find therein taught or laid down anew ? Doth not the Apostle tell us , That unto them ( that is , to Israel ) the Gospel was preached , as well as unto us ? And that in Promises and Prophecies it was preached to Abraham ? 3. Consider that there is no attainment under the Gospel , of special spiritual Priviledges , that can exalt Christians beyond th● practice of this Duty ; the more our Mercies are , the greater are our Obligations 〈◊〉 praise God by Psalms , Hymns , and Spiritual Songs ; and so express the Joy of our Hearts , by Singing forth the Praises of God : they that attain to the greatest purity of Gospel-Worship and Institutions , are to do as Moses and Israel did at the Red Sea. Rev. 13. 3. 4. And they sang the Song of Moses the Servant of God , and the Song of the Lamb , saying , Great and marvellous are thy Works , 〈◊〉 God Almighty ; just and true are thy Way , thou King of Saints . Who shall not fear that , and glorify thy Name , O Lord ? for thou 〈◊〉 art Holy ; for all nations shall come 〈◊〉 worship thee , for thy Judgments are 〈◊〉 manifest . Manuscr . Psalmody . These were such that have attained to the Purity of Gospel-Institutions , being purged 〈◊〉 by Fire from Antichristian Pollution , being become as pure and transparent Glass , having 〈◊〉 a perfect Conquest and Victory over Antichrist , who are said thus melodiously to sing forth the Praises of God ; and to close this , we 〈◊〉 sing in Heaven in the highest Glory : and therefore it follows , the highest state of Grace 〈◊〉 upon us ; be sure to be found in this so holy 〈◊〉 sublime Duty , which as we have shewed , in the Work of Angels . Obj. But by the same Argument you bring to prove we ought to sing Psalms , &c. in Gospel-times , from the Precepts given by David ; Why may we not , as David did , use an Instrument of ten Strings ? Answ . 1. Singing with Instruments , we say with Reverend Mr. Cotton , was typical , and so a Ceremonial Point of Worship , and therefore ceased ; but Singing , saith he , with Heart and Voice , is a Moral Worship , such as is written in the Hearts of all Men by Nature . As to pray in distress , pag. 6. let it be observed , that I am not alone in my Apprehensions , as touching Singing being a Moral Duty . Here you see that this worthy Man positively affirms the same : And again , he saith , That singing of Psalms , &c. is not a Ceremony , but a Moral Duty , and so continueth in the New Testament , [ Cotton's singing of Psalms , pag. 23 , 24. ] But , faith he , suppose singing with Instruments were not typical , but only an external Solemnity of Worship fitted to the Solace of the outward Senses of Children under Age , ( such as the Israelites were under the Old Testament , Gal. 4. 1 , 2 , 3. ) yet now in the grown Age of the Heirs of the New Testament , such external pompous Solemnities are ceased , and no external Worship reserved , but such as holdeth forth Simplicity and Gravity , &c. I might add , and by the same Argument we may not sing , because they used Instruments , &c. We must not pray , or their praying is no Rule to us , because they offered them up to God with Incense , and divers such like Absurdities in other respects would follow ; therefore there is now no other Instrument to be used in singing but that of the Tongue , well tuned with Grace , from a holy and spiritual Heart . But more of this hereafter . 'T is enough to remove this Objection , Singing is given forth a-fresh in the New Testament , and no Instrument of Musick mentioned . Which brings me to the sixth and main Argument , to prove , Singing of Psalms , Hymns and Spiritual Songs , a Gospel-Ordinance . CHAP. VI. Wherein it is proved , that singing of Psalms and Hymns , &c. is a Gospel-Ordinance , because instituted and required of the Churches by the Holy Ghost . WE shall now shew you it is one of Christ's Institutions , or that which the Holy Ghost doth positively require , or injoyn the Churches of God in the New Testament to be found in the Practice of . To make this fully to appear , I shall direct you to Ephes . 5. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psalmis & Hymnis , in Psalms and Hymns , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & Canticis spiritalibus , and in spiritual Songs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cantantes & psallentes , singing and psalming in your Hearts to the Lord. Col. 3. 16. Let the Word of Christ dwell in you richly in all Wisdom ; teaching and admonishing one another in Psalms , and Hymns and spiritual Songs , singing with Grace in your Hearts . The holy Apostle in this Epistle to the Coloss●ans , strenuously laboured to take off this Church from all Jewish Rites , Shadowy-Ordinances and Ceremonies , and yet injoyns the Duty of singing of Psalms and Hymns and spiritual Songs upon them by the Authority of the Holy Ghost , as that which is the absolute Duty of the Saints and Churches of Jesus Christ in Gospel-days . What a foolish thing is it for any to object against this Ordinance , because in the performance of it under the Law it was with Musical Instruments , since 't is to these Churches so plainly given forth as a Gospel-Duty , and in them to all the Churches of the Saints to the end of the World ? For by the same Argument one may deny singing of Psalms , &c. to be a Duty , notwithstanding so fully commanded or enjoyned by the holy Spirit , another may object against any other Precept , and so till they leave us not one Gospel-Ordinance . I must confess , whatsoever was given forth under the Law , or injoyned as an Ordinance ( unless a Moral Precept ) that is not given forth anew under the New Testament ( there being neither Precept nor Precedent for it ) I never believed it doth in the least concern us . Hence we object against the Jewish Sabbath ( for tho a time of Worship is Moral ) yet the Seventh Day , which was co●manded to the People of the Jews , and prosely●● Stranger that was within their Gates , yet it ●●ing not given forth in the Gosp●l by 〈◊〉 nor his Apostles , nor ever observed ( as we 〈◊〉 find ) by any Gospel-Church , it concerns us 〈◊〉 in the least , especially considering that 〈◊〉 Gospel Churches observed another Day in 〈◊〉 Worship , and not that , viz. the first Day of 〈◊〉 Week . But as touching this of Singing , there 〈◊〉 remain certainly no doubt about its being 〈◊〉 Duty , since , as I have already proved , it 〈◊〉 observed before the Law , and under the 〈◊〉 and in the Gospel , and given forth here 〈◊〉 these Churches as an absolute Institution : 〈◊〉 if these words don't contain a Precept , we 〈◊〉 be at a great loss to find a Precept for 〈◊〉 other Duties in the New Testament , which are no otherwise expressed . As for Example , Only let your Conversa●●●● be as it becomes the Gospel , Phil. 1. 27. Is any afflicted ? let him pray , James 5. 1● . Let no corrupt Communication proceed 〈◊〉 of your Mouth , &c. Ephes . 4. 29. Let every one of you so love his Wife , & ● . Ephes . 5. 33. All these Precepts are injoyned in the very same form of Speech , Let the Word of 〈◊〉 dwell in you richly in all Wisdom ; teaching 〈◊〉 another in Psalms , and Hymns , and Spirit●●● Songs , singing with Grace in your Hearts to 〈◊〉 Lord. Is any merry ? let him sing Psalms , James 5. 13. 'T is not left to our liberty , whether we will sing or not , or that we may , or may not do it ; 't is as absolutely injoyned as Prayer , or any Gospel-Duty , and that not only on single Persons at special occasions , but on the Churches also ; they are here required to sing Psalms and Hymns , and Spirituals Songs likewise . A Man may as well say , any one of them who were Members of the Churches , were not concerned in other Precepts , as to say , this doth ●ot concern them all generally as well as some in particular . May not you as well say , and stand by it too , All are not to be filled with the Spirit , or to desire the further influence and assistance of it ; or , all are not required to pray , nor to put on the whole Armour of God ; or , all are not to let their Conversation be as becomes the Gospel ? nay , what not ? Now since one Command , or two at most , for breaking of Bread is judged a sufficient ground for all Christians Obedience , and we finding no mention made of the practice of it in divers Gospel-Churches ; Why is not this Command , thrice repeated in the New Testament , as binding on our Consciences as the other ? especially considering how it corresponds with the Practice of Christ and his Apostles , as shall , God willing , be further evinced . For we have , in a word , both Precepts for it , and Examples too . Tho if we had no Precedents for Singing in the New Testament , yet these Precepts are sufficient ; and where we have the one , we need not the other . Besides , where there is the like Ground or Reason of a Law , one would think that might tend somewhat to satisfaction : Have not we like cause to praise God , and to sing forth his Praise , as they had ? And doth not God deserve the like Glory and Honour from us , as from them ? And do not our Souls need those sweet Soul-refreshing Comforts and Consolations which many ▪ meet with in that Ordinance , as much as they did ? And is not every Word of God alike pure and righteous , and equally to be esteemed ? Nor will that Objection some raise against it , signify any thing , viz. Why , we cannot come at it ; we do not know how we should sing . Ans . How ! has Christ not been faithful then ( who is the Son over his own House ) in declaring the manner how we should sing ? hath he not left us a Pattern , or an Example himself ? Is it not said , they sang an Hymn , viz. he himself with his Disciples ? And since there is no other Rule , Mode , or Manner of Singing differing from that practised by Moses and Israel before the Law , ( and others after them ) and these in the New Testament , what can be clearer ? the manner is plainly described . But will your utter neglect of it upon this pretended Ignorance excuse you before the Lord ? ought you not to do it as well as you can ? But I am afraid rather some have taken up a Prejudice against it , and do not desire to be informed about it . But I shall from what I have said upon this last Proof , draw one Argument , and proceed to the next thing . Arg. 1. That which Christ practised in Gospel-Worship , and his Holy Apostles by the Authority of the Holy Ghost did injoyn on the Gospel-Churches as their Duty to do , is the undoubted Duty of the Saints and Churches of Christ to do and perform to the end of the World. But Christ did practise the Singing of a Hymn with his Disciples in Gospel-Worship , and his Apostles did injoyn , or require the Gospel-Churches to sing Psalms and Hymns , and Spiritual Songs as their Duty , by the authority of the Holy Ghost . Ergo , 'T is the undoubted Duty of the Saints and Churches of Christ , to practise Singing of Psalms , Hymns , and Spiritual Songs to the end of the World. The Minor , as to the practice of Christ and his Disciples , I have already proved ; the Scripture is plain , read Mat. 26. 30. And when they had Sung an Hymn , they went out into the Mount of Olives . The same is recorded by St. Mark , Chap. 14. 26. And his Apostles did injoin it on the Churches , Ephs . 5. 19. Col. 3. 16. As touching the Major , if that be not granted , farewel to all Gospel-Institutions . For if neither Christ as our Pattern , nor the Apostolical Institutions and Injunctions contained in the New Testament as our Rule , gives no sufficient Authority as to do what was so practised and injoined , what Ordinance can bind us ? CHAP. VII . Proving Singing of Psalms , &c. An Ordinance , because it was confirmed by Miracles , as other Ordinances were . MY next Argument to prove it is a Gospel-Ordinance to Sing Psalms , Hymns , and Spiritual Songs , is taken from that visible witness that God did bear to it , in the New-Testament , it seems to me , ( and others whose Eyes God hath opened ) that it was confirmed by a Miracle , as all other Gospel-Ordinances more or less were , Heb. 2. 3 , 4. As the whole of Christ's Doctrine , or the Christian Religion , was confirmed by Signs and Wonders , and divers Miracles and Gifts of the Holy Spirit according to God's own Will and good Pleasure ; so were most , if not all , Gospel-Ordinances particularly . 1. Meeting together on the first Day of the Week was miraculously owned , and confirmed by that wonderful effusion of the Holy Ghost , Acts 2. 1 , 2 , 3. 2. Preaching the Word was after the same manner confirmed . Whilst Peter yet speak these words , the Holy Ghost fell on all them which heard the Word , Acts 10. 44. For they heard them speak with Tongues , and magnify God , vers . 46. 3. Baptism was as wonderfully confirmed at the Baptism of our Saviour , for when he came out of the Water , the Heavens were opened , and to , a Voice from Heaven , saying , This is my beloved Son , in whom I am well pleased , Mat. 3. 16 , 17. And the Spirit descended like a D●ve , and lighted on him . 4. Laying on of Hands was after the like manner owned and confirmed : And when Paul had laid his hands on them , the Holy Ghost came on them , and they spake with Tongues , and magnified God , Act. 19. 6. 5. Also when the Apostles had prayed , 't is said , the place was shaken where they were assembled ; and they were all filled with the Holy Ghost , Act. 4. 31. 6. In the last place , we find . Singing also was in the same sort confirmed : And at Midnight Paul and Silas prayed , and Sang Praises 〈◊〉 God ; 〈◊〉 the Prisoners heard them . And suddenly there was a great Earth-quake , so that the Foundations of the Prison were shaken , 〈◊〉 immediately all the Doors were opened , and every Man's Bands were 〈◊〉 , Act. 16. 25 , 26. Mr. Wells taking notice of this place , saith , God honoured the Ordinance of Singing , &c. with Miracles : Behold here , faith he , an eminent Miracle , Prisons saluting their Prisoners Liberty . Paul and S●l●● Singing , set God on working . And if their Tongues were loosed in Duty , their Hands shall be loosed for Liberty ; Singing and Praying can work ●●●ders . Certainly had not this Duty , as well as others , been to continue in the Church as most acceptable to God , he would never have witnessed to it after this manner : but since he hath , let such tremble that slight and contemn it . As these Miracles confirmed the Gospel in general , so all must needs confess each Ordinance thus owned and born witness to , was miraculously confirmed , and as others , so this . Joyntly with this Argument , it is necessary also in the next place to consider , how Singing of Psalms was brought into the Church in the Gospel-times , as other Ordinances were , even as a Doctrine , Prophesying , Interpreting , &c. 1 Cor. 14. 26. Nay , and it seems it was in their Publick Assemblies , when Unbelievers were admitted to come in among them , as appears by vers . 33. Object . But this was an extraordinary Singing , or a Singing by an extraordinary Gift , and there are none have such Gifts now ; and therefore none must sing in these days , since the miraculous Gifts are ceased . Answ . That the Psalm was extraordinary as to the Matter , is doubtful ; because we know no Psalms but the Book of Psalms , or those called the Psalms of David : so that it is very likely it might be one of them ; but let it be a Psalm , or an Hymn , given forth by the extraordinary Gifts of the Spirit , and sung too by the same extraordinary Spirit , yet this doth not weaken , but strengthen my Argument . 1. Because , as I said even now , all Gospel-Ordinances were witnessed to by the miraculous Gifts of the Holy Ghost , in the Apostles days ; and so likewise they had extraordinary Gifts to discharge those Duties respectively . 1. They had an extraordinary Gift of Prayer , extraordinary Gifts to Preach and handle a Doctrine ; the like in Interpreting and Prophesying , so no doubt likewise for Singing . But if after these extraordinary Gifts ceased in the Church , the Saints were to sing no more , but leave off that Ordinance , notwithstanding the Churches are enjoined to sing by the Holy Ghost : Pray consider the direful Consequences of such an absurd Conclusion , i. e. the Apostles had an extraordinary Spirit , nay , an infallible Spirit , in Preaching , in Praying , in Prophesying , in Interpreting the Scripture ; and in the whole of their Work , in the Administration of the Gospel , in respect of every Duty and Ordinance thereof ; these are all ceased , since none have these miraculous Gifts now . From hence it will follow , There 's none now can , or ought to Preach , Pray , Interpret , &c. or dispense any one Ordinance of the Gospel , &c. Nay , and 't is not unknown to many , there are some have lately made use of this Argument against all Ordinances : And this I will say , and by the help of God stand by it too , That if Singing must be rejected or thrown away , by virtue of this Argument , viz. Because none have an extraordinary Gift to bring 〈◊〉 forth , all Ordinances are gone , or must be cast off . God deliver poor Christians from the pernicious Arguings of such weak Opposers of Singing of Psalms , Hymns , and Spiritual Songs . Besides , 't is evident , none of those Duties and Gospel-Administrations , were tied up to such who 〈◊〉 those extraordinary Gifts , but that others who had but the ordinary Gifts , might and ought to attend upon the Administration of the same Duties and Ordinances , as well as those so miraculously endowed : for the main Business the Apostle strives to do there , was not to order the Matter of the Worship of the Gospel , but to regulate the Manner how those extraordinary Gifts in the Church should be used to prevent Confusion ; and that all might be done to edification of the People , whilst God saw good to continue them in his Church . Doubtless there cannot be a stronger Argument brought to prove and confirm this Ordinance . The Holy Ghost inspired the Saints with Miracles , Gifts of the Spirit , to bring forth a Psalm , as well as to bring forth a Doctrine ; and so witnessed to it , and established it as a standing Ordinance in the Church , as being of the same Nature and Authority with Prayer and Preaching , or any other Gospel-Institution . I will close this with one Argument . Arg. That Duty or Ordinance which was owned and witnessed to by the Lord in the New Testament , with Miracles , and the extraordinary Gifts of the Spirit , is to abide in the Church as a standing Ordinance . But Singing of Psalms , &c. was thus confirmed , owned , and witnessed unto . Ergo , Singing of Psalms , &c. remains in the Church as a standing Ordinance . CHAP. VIII . Proving Singing of Psalms , Hymns , and Spiritual Songs , a Gospel-Ordinance , to continue in the Church , from the practice of the Churches in the succeeding Ages next the Apostles Times , particularly in the second and third Centuries ; with the practice of all the Godly generally in all Ages , nay , the most strict in Grace and Godliness till this present Age. AS Singing of Psalms , Hymns , and Spiritual Songs , was instituted and given forth by the Holy Ghost in the Gospel , and practised by Christ and his Saints in the Primitive Times : so we shall shew you , from the best and most approved Ecclesiastical Histories , it was practised in the Ages next unto the Apostles Days . Here I shall give you what Mr. Roberts in his Key to the Holy Bible , hath said upon this account , pag. 173. And as Singing of Psalms , &c. ( saith he ) was used in the purest Primitive Apostolical Times in the Church-Assemblies : so it was continued all along in the successive Churches hitherto , though it is too evident that some Corruptions and Vanities , by little and little , crept into this , as into other parts of God's Worship . Singing of Psalms , &c. was used in the second Century , to celebrate Christ and his Deity , against the Calumny of Theodosi●● Euseb . Eccl. Hist . Lib. 5. cap. 28. Eusebius tell us , that Pliny the Second , abo●● Anno 98 , wrote an Epistle to Trajan the Emperor , that the Christians being gathered together before day , were wont to sing Hymns together , and praise Christ as God. And the same Eusebius affirmeth , that Philo-Judaeus did testify the same of this Christian Practice ; and also assures us , that the said Pliny and Traja lived in the Time of the Apostle John , who did not die till about 100 Years after Christ . This very Passage out of Eusebius , I find cited by Mr. ●●berts , Mr. Wells , Mr. Cott●● , and also by Mr. Sidenham 〈◊〉 others . But having the History . I need not mention them ; yet for one Reason I shall add the same over again out of Mr. Sydenham's Treat . of Singing , p. 209. Eusebius ( saith he ) in his Eccles . Hist . lib. 3. cap. 35. quotes two Epistles of Plinius Secundus to Trajan the Emperor , testifying that the Christians were wont to assemble themselves , before day , to sing Psalms and Hymns together . The same doth Philo-Judaeus testify , who lived in the Apostles Time , as the same Esebius saith , Lib. 2. cap. 22. Now in the Time of Plinius and Trajan did the beloved Disciple live , saith Zanch on Ephes . 5. 18 , 19. Tertullian , who flourished near the Apostles Time , about 194 , saith , the Christians were wont to sing out of the Holy Scripture , Apol. cap. 1. 9. as their usual custom . Athanasius maintains it was practised in his Days , Episcop . eo locis . Cyprian pressed this Duty in his Epistle to Donatus . Chrysostom in his Commentary on Psal . 41. admonishes all Persons , Countrymen , Mariners , Weavers , &c. to sing Psalms and Spiritual Songs . Estius cries out , saith Mr. Wells , to take notice of the Custom of the Primitive Christians , who did not only sing Psalms and Hymns in their publick Assemblies , but in their private Families . I might quote Ambrose , who zealously pressed this Duty on the Western Churches , of singing Psalms and Hymns , Lib. 9. Confessionum . Mr. Cotton saith , that one Samosaten●● the Heretick , who denied the Deity of the Lord Jesus , was one of the first that within these first 300 Years , opposed the Singing he speaks of . No marvel if the Saints sung to Christ , as unto God , that such a Man opposed the practice of Singing such Hymns . Basil the Great , a most Famous , Pious , and Learned Man , mightily commends the Singing of Psalms , as I find him quoted by several worthy Writers , I need not go lower . Obj. But they Sung with Orrgans , or musical Instruments ; the Ordinance was corrupted , and we cannot come at it now , &c. Answ . 1. We find no mention in the least of any other Singing , but that of united Voices , in Eusebius , nor Tertullian , &c. 2. But , pray , what Ordinance hath not been corrupted and the purity of it ( as practised in the Primitive Time ) lost ? Now by the same Argument , viz. because adulterated and intermixt with foolish Ceremonies , we must not Sing : So we must not practise Baptism , nor the Lord's Supper , nor any other ●●stitution of the Gospel , for none have been more abused and corrupted than they have ; and indeed it is rather an Argument for Singing , than against it ; for here in Satan shewed his Malice and Hatred of it , by seeking thus 〈◊〉 add Poison to it . But ought not we to labour to restore it 〈◊〉 its primitive Practice ( as in other Ordinances through Grace , we have been helped to do ? ) Shall we not have the pure Food of God● Word , because Antichrist hath put Poison 〈◊〉 theirs ? There is one thing I omitted which is worthy to be noted in Eusebius ; It seems the Christians would not part with this sweet Ordinance of the Gospel , though it cost them the loss of their Lives , for though they were discovered by their Singing in their Assemblies , yet they would not leave it off . To pass by the Wald●nses practice in Singing , &c. and all other Godly Christians since the beginning of the Reformation ; How zealous were the Godly Puritans ( as they were called ) for this blessed Ordinance , in whom Godliness shone so gloriously , that few since may compare with them ? Also our Brethren of the Independent and Presbyterian Perswasion are as well established in this sweet Ordinance , as in Prayer and Preaching . What though they mistake in Baptism , doth it therefore follow they must needs mistake here too ? Why may they not be wrong , and off the Rule in their Preaching and Praying and all else they do ? I must confess , I value not the Practice of all Mankind in any thing in God's Worship , if the Word of God doth not bear witness to it , but sence 't is positively injoined in the New-Testament , and also an Example left of our Saviour , and his Disciples practice , I thought it could not be amiss to take notice of the unanimous Agreement , and joynt Consent and Practice of the Churches and Godly Christians in the succeding Ages next after the Apostles , and to this very Day ; but all this is needless , since ●tis to me all one as to go about to prove the Saints in every Age of the World did pray and praise God , this of Singing being an Ordinance of the same nature . CHAP. IX . Shewing the true Form or Manner of Singing in the Gospel-days ; and that it ought to be with united Voices , or to sing together harmoniously . I Having in the first Chapter proved there is no proper Singing but what is with the Voice , part of my Work here is done already ; till I come to the Objections ? I need not handle that Point any farther . But the Question is , Whether one Person only , or the whole Church , should sing together with united Voices ? 'T is the latter that I do assert , and shall , by God's assistance , endeavour to make appear ; and I shall begin with our Pattern , I mean that Example our Lord Jesus and his Disciples have lest us ; Is it not said they sung ? that is , Christ himself with his Disciples sung a Hymn● together , in the end of the Administration of the Holy Supper , Matth. 26. 30. The second place I may direct you to , is Acts 16. 25. And at midnight Paul and Silas prayed , and sang Praises unto God , and the Prisoners heard them . Obj. The place in Mathew 26. 30. may as well be translated , they praised God. Answ . Though it is true they praised God , and it will bear that sense , yet , as Mr. Cotton and all learned Men I can meet with say , the Greek word signifies , their Praising of God in a Hymn . That is to say , they praised God by Singing . [ See Dr. Du-Veil on Act. 16. 25. ] Where is the Man that saith the Word will bear a praising of God without Singing ? if there should be such a Person , I perceive ( by my converse with several Learned Men ) that I shall bring twenty , may be an hundred to that one that will refute and contradict him in what he says . But let this be considered , viz. Though all spiritual Singing is a Praising of God , yet all Praisings of God , are not Singing his Praise . I have already proved that Singing in the Spirit in a melodious manner , is the highest manner to express the Praises of God that the Scripture bears witness of ; so that 't is no marvel that some tell you it signifies Praising of God. But it is a poor sorry Cause that puts Men upon a temptation to quarrel with the Translators of the Bible , who from the word they hymned , positively affirm , they sang a Hymn . This is enough to stumble many weak Christians , who from such Dangerous and unnecessary exceptious may be ready to conclude , the Holy Bible is not truly translated in other places , and so may not know what to receive as a Truth , especially when they shall render a Greek word Singing , and another shall say it signifies no more than giving of Thanks . Yet Mr. Marlow seems to affirm no less , pag. 30. All know these are two different things , and tho he says truth , that says they praised God , when they sung an Hymn ● yet if they did no more than in the common manner say Grace , or give Thanks , he that says they Sung , tells an untruth ; in plain English , he lies ; and so every Man will say : Should I give Thanks after Supper , and one that is by should say I sung a Hymn , would not others who were with me wonder at his Impudence , and say he related a false Story , and testify I did no more than say Grace , or give Thanks ? Nor doth it signify any thing , if some Greek Copy or old Traslation should render it , they gave Thanks , from the word [ they Hymned : ] For of what Authority is such a Translation , when compared to our late faithful and laborious Translators , who having many Greek Copies , and comparing them together , do affirm the Greek Word signifies , they sung 〈◊〉 Hymn ? and so saith Learned Dr. Du-Veil . Object . But might they not be said to sing together , tho none sung but Christ only , and 〈◊〉 Disciples at the close say , Amen ; as in Prayer Men are said to pray , when there is but one that is the Mouth ? Ans . This can't be , since there is so great a difference between the nature of Prayer , and that of Singing , which I have clearly opened in the first Chapter of this Treatise ; there is Mental Prayer , praying in the Heart , and Heart-rejoicing ; but there is no proper singing without the Voice , so that this would be justly to confound the Propriety of Speech . A whole Multitude that hear a Sermon , and say Amen to what they hear , may as well be said all of them to preach , as many may be said to sing , when there is but one only indeed that doth sing . 2. But further , to remove this Doubt ; I must say with Mr. Cotton , If the Disciples did not joyn in singing that Hymn , but only by silent Consent , then they might as well be said to have taken the Bread and blessed it , and broke it and distributed it , and so the Cup ; for all this Christ did with their silent Consent . But what our Saviour did alone , is expresly recorded as done by himself : He took the Bread and gave Thanks ; it doth not say , they gave Thanks ; and he took the Cup , &c. But observe , this of Singing or Hymning , is laid down in the plural Number , when they had siung an Hymn , they departed into the Mount of Olives : They that departed into the Mount , were they that sung the Hymn : Now it was not Christ alone , but his Disciples with him that departed into the Mount of Olives ; therefore , saith Mr. Cotton , it was Christ and his Disciples that sung the Hymn together . CHAP. X. Proving Singing the Praises of God with united Voices , from the Practice of the Saints in the time of the Old Testament . BUt to proceed in the next place , to prove the Ordinance of Singing ought to be performed with united Voices , pray consider the Practice of Moses , and the Children of Israel in singing after their Deliverance at the Red Sea , Exod. 15. 1. Then sang Moses and the Children of Israel this Song , &c. Moses did not sing alone , but the whole Congregation sung with him : Psal . 106. 12. They believed his Word , they sang his Praise ; but soon forgot his Works ; namely , the most of them that sung at the Red Sea ; not Moses , but the Children of Israel who sung with him , they that sung his Praise soon forgot his Works : Moses , say our late Annotators , composed the Song , and he , together with the Israelites , sung it to the Honour of God. Thus sung Deborah and Barak , and indeed we find no other Singing generally throughout the Old Testament . And therefore , since we are commanded to sing , and Christ hath given no other Direction about it but that of his own Practice , with his Disciples after the Holy Supper , and that of the Practice of Paul and Silas , who sung together , we may assure our selves there ●s no other manner of Singing to be brought into the Church but that with united Voices ; and he that should set up , or bring in any other way or manner , doubtless would be guilty of an Innovation . Should one alone sing in the midst of the Congregation , like a Ballad-Singer , what Word of God is there to justify any such Practice ? I doubt not but to make appear , when I come to it , that that Refuge in 1 Cor. 14. will fail them . CHAP. XI . Proving that singing the Praises of God in Publick Worship with united Voices , from the Prophecies of the Scripture , that foretold how the Saints and Church of God should sing in Gospel-days . OUR third Proof to demonstrate singing of Psalms , Hymns and Spiritual Songs in God's Publick Worship with united Voices , shall be taken from those Prophetical Psalms and Passages in the Old Testament , that clearly relate to the Practice of the Saints in Gospel-Times . Take Dr. Roberts words here in the first place . Singing of Psalms , &c. by Believers under the New Testament ( saith he ) , is often-times prophetically fore-told 〈◊〉 fore-required in the Old Testament ; and therefore Singing of Psalms is clearly an Ordinance of Christ under the New Testament . The Antecedent is evident in sundry instances of the Old Testament . ( Wherein pray take notice , that this Argument the Doctor brings , doth not only prove , that Singing is a Duty , but shews the manner of it also , how it should be used in our Congregations ) . He then proceeds to mention some of those Prophetical Scriptures . O sing unto the Lord a new Song : sing ●●to the Lord all the Earth . Sing unto the Lord , bless his Name , &c. Psal . 96. 1 , 2. Again , Make a joyful Noise unto the Lord , O all the Earth . Serve the Lord with Gladness ; come before his Presence with Singing . Both which places , all the Earth , ( saith he ) must needs refer to the Gentiles as well as the Jews at that present Time ; to the Gentile● afterwards , when they should be called and converted to the Lord , then the Gentiles also should worship the Lord with Singing of Psalms , with a joyful Noise . Which cann't be any other than Singing together with a melodious Voice . But he goes on . So that these Passages ( saith he ) are tacit Prophecies of calling the Gentiles , and of their New-Testament-worshipping God by Singing forth his Praise . Add hereunto that notable passage ; O come let us sing unto the Lord : let us make a joyful Noise to the Rock of our Salvation . Let us come before his Presence with Thanksgiving ; and make a joyf●l Noise unto him with Psalms . Psal . 95. 3. This Psalm is undoubtedly a Prophecy of Christ , and of that Worship that shall and ought to be performed to him solemnly in Sacred Churches under the New Testament , and especially on the Lord's-Day-Sabbath . The Sabbatism , or rest of the New Testament , for the Apostle interprets this Psalm of Christ , compare Psal . 95. 7. to the end , with Heb. 3. 6 , 7. & 14. 15. as upon that Psalm I have noted . This Psalm judicious Calvin thinks , agrees to the Sabbath-day , wherein Sacred Assemblies worship God. And it is evident in the current Psalm , that herein the Holy Ghost prophetically exhorts to that solemn Worship of God under the New Testament , which was usual on Sabbath-Days , viz. 1. Praising the Lord , and Thanksgiving to him with Singing of Psalms , ( with a joyful Noise , or melodiously with united Voices ) Vers . 12. urging the same with sundry Arguments , Vers . 3 , 4 , 5. 2. Solemn publick Prayer , with the Reasons thereof , Vers . 6. 3. Willing , believing , and obedient attention to the Word of God then published , without hardening their Hearts against it through unbelief , To day if you will hear his Voice , harden not your Hearts , Vers . 7 , 8. So that this Prophecy of Christ , and of the New-Testament-Worship , evidently shows , that the Praises of God , solemnly with Singing of Psalms , solemn Prayer , and solemn Preaching , and hearing of the Word of God , should be those Ordinances of Christ , ( and in such manner as there mentioned ) as the Duties of Christians under the New Testament . And it is here further added , whereas the Apostle saith To day ; this day is interpreted by the Apostle to be meant , 1. Not of the Seventh-Day-Rest from the Creation , Heb. 4. 6 , 7 , 8. 2. Nor of the Typical-Re●● Joshuah gave them in the Land of Canaa● , Heb. 4. 6 , 7 , 8. but of another certain Day limited in David's Psalms , Heb. 4. 7. which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Sabbatism , a keeping of a Sabbath , remaining to the People of God , Heb. 4. 9. And this Sabbatism is the Day of our Lord Jesus , when he ceased from his Work of Redemption , as God did from his of Creation , Heb. 4. 10. And which is that Day of our Lord Jesus ? Is it not the Day of his Resurrection , that 's our Lord's-Day-Sabbath , which David so long before foretold should be celebrated with solemn Prayer , Preaching , and Hearing of the Word , and with Singing of Psalms with a joyful Noise . [ And thus what was written afore-time , was written for our Learning , and is full of Instruction to us , and doth serve for Reproof and Correction ; likewise to such who do not hearken to every part of those Duties which are enjoined upon them therein , but cavil themselves out of the practice of it , with groundless and unnecessary Objections , and childish Questions ] . But further , ( saith he ) our Spiritual and Eternal Sabbatism , partly as with Christ from Sin and Misery , both in this World , and that which is to come , Jesus our High Priest being passed into the Heavens , Heb. 4. 15 , 16. Mr. Cotton speaks the same with this worthy Man , pag. 10 , 11. 2ly , The next Scripture-Prophecy , that shews clearly how the Lord's People should sing now in Gospel-Days , is that in Isa . 52. 7 , 8. Thy Watchmen shall life up the Voice ; with the Voice together shall they sing . It is worthy your noting to consider , what Time this Prophecy did refer to ; which you may soon see , if you read the Context , How beautiful upon the Mountains are the feet of them that bring good Tydings , &c. Which the Apostle absolutely applies to the Time of the Gospel , and to Gospel-Ministers , Rom. 10. 15. And the Prophet doth not only say , The Watchmen shall lift up their Voice , and with the Voice together sing , but also calls upon the desolate and waste places to sing together ; which can refer to none but the Lord's People , who in Gospel-Days shall be made a Praise to him who had been as a poor barren and waste Wilderness . For ( saith the Prophet ) in the next words , The Lord hath made his Arm bare in the Eyes of all Nations , and the ends of the Earth shall see the Salvation of God , Vers . 10. Now this place directly declares the manner how we ought to Sing , that is , with Voices together . And thus I find a most Reverend and Learned Man speak upon the place : David's Psalms ( saith he ) were Sung together in Heart and Voice , by the twenty four , Orders of the Musicians , who typed out the twenty four Elders , ( which our Annotators , and others say signify the Church and Ministers of Christ ) , and so saith this Author , viz. All the Members of Christian Churches , Rev. 5. 8. who are made Kings and Priests to God , to praise him as they did ; for if there had been any other Order of Singing besides the Body of the People , to succeed those formerly used , the Lord would doubtless have given directions how or what it was . Not Moses only , but all Israel sang ; and the Women , as well as the Men , also intimateth that that Song John speaks of , Rev. 15. 3. which , saith he , the Protestant Churches getting Victory over the Beast , with Harps in their hands , and Singing the Song of Moses refers to that Song and manner of Singing Exod. 15. 1 , 2. And there is no doubt of it but it doth . Moreover , ( saith he ) Isaiah foretells , in the days of the New Testament , that God's Watchmen , and dissolates lost Souls , ( signified by desolate and waste places ) should , with their Voice , Sing together , Isa . 52. 8 , 9. The Song of the Lamb ( saith he ) was with many together , Rev. 7. 9 , 10. And the Apostles expresly command the Singing of Psalms , Hymns , and spiritual Songs , not to any select Christians , but to the whole Church , Ephes . 5. 19. Col. 3. 16. Paul and Silas sang together in Prison , Act. 16. 25. and must the Publick hear only one Man Sang ( I must say it would be a strange sight to see and hear , and without any Warrant from God's Word , or Practice of any Church of Christ ) . To all these ( saith he ) we may add the Practice of the Primitive Churches , the testimony of the ancient and holy Basil is instead of many , Epist . 63. When one of us ( saith he ) hath begun a Psalm , the rest of us set in to sing with him , all of us with one Heart , and with one Voice ; and this ( saith he ) is the common practice ( speaking of Basil ) of the Churches of Egypt , Lybia , Thebes , Palestina , Syria . To the same purpose Eusebius gives witness , Eccles . Hist . lib. 2. cap. 17. The Objections ( saith he ) made against this , do most of them plead against joying to Sing in Heart , as well as in Voice , as that by this means others out of the Church will sing , as also that we are not always in a suitable Estate to the matter Sung , and likewise that all cannot Sing with understanding , and are not all therefore who have understanding to join in Heart and Voice together . Are not all the Creatures in Heaven , Earth , Seas , Men , Beasts , Fishes , Fowles , &c. commanded to praise the Lord ? and yet none of these , but Men , and Godly ly Men too , can do it spiritually and with understanding . The third Scripture Prophecy is , Hos . 2. 15. which clearly alludes to the Gospel-days , 〈◊〉 Expositors shew , viz. when God should make a New Covenant with his People , and betr●●● them to himself for ever : vers 19. I will all●●● her , and bring her into the Wilderness , and speak comfortably unto ber . Vers . 14. And 〈◊〉 give her Vineyards from thence , and the Valey of Achor for a Door of Hope , and she shal● sing as in the days of her Youth , and as in the day when she came up out of the Land of Egypt ; which is clear has respect to that of Exod. 15. see our Annotators on this Text , for it fully confirms Singing under the Gospel , and such a Singing as was of Old. I shall close this with what Dr. Roberts saith , in his Key to the Holy Bible , pag. 175. Finally , that passage in the Prophet , Thy Watchmen shall lift up the Voice , with the Voice together shall they Sing , is ( saith he ) prophetically spoken of the Times when the Feet of the Messengers of glad-tidings shall be beautiful , who shall say unto Sion , Thy God reigneth . This is interpreted by the Apostle Paul of the Gospel-times under the New Testament . I rather chuse to give my Understanding of this glorious Truth , in the words of other Men , such worthy and renouned Men as these , than in my own , thinking some may more readily incline to receive the Truth from them , than from such a poor Nothing-creature as I am ; yet , did not I verily believe as they did in this matter , I should not have cited a word from their Pens . Besides some of their Works ●ie in great Folio's , that very few may meet ●ith and what they say , which they prove from God's Word , we ought carefully to receive , though in some things they differ from us : Therefore if any Answer me , they must also answer them in what I have cited out of their Writings , or I shall conclude I have no Answer at all . CHAP. XII . Proving 'tis our Duty to sing the Praises of God with united Voices , from the great Noise such are said to make when they sing . THis appears by that in Exod. 32. 17 , 18. And when Joshua heard the noise of the People as they shouted , he said to Moses , There is War in the Camp , vers . 17. And he said , It is not the Voice of them that shout for mastery , neither is it the Voice of them that cry for being overcome ; but the noise of them that sing , do I hear , vers . 18. Certainly one Man's Voice could not have made such a Noise , nothing can be more clear , but that they sung with united Voices together . Obj. But here it is objected , This was in praise of the Golden Calf , and so no rule . Answ . 'T is no matter to whom they sung , it was their Sin and horrid Wickedness to give that Divine Worship and Praise to a molten●mage , that belonged to God only ; but there is no question but they sung now to this false God , as they had done , cap. 15. to the true God of Heaven and Earth , and therein lay part of their wicked and horrid Deed. The second Scripture is Psal . 81. 1 , 2. Sing aloud unto God , make a joyful Noise : which cannot be apply'd to one Man's Singing , and divers others in the Book of Psalms before cited . The third place is that in Rev. 19. which is a Prophecy of that triumphant Singing tha● shall be in the Church throughout the Earth , or in all Nations , at the downfal of Babyl●● And after these things I heard a great voice 〈◊〉 much People in Heaven , saying , Alleluj●● vers . 1. And I heard as it were , the Voice of 〈◊〉 great Multitude , and as the Voice of many W●●ters , and as the Voice of mighty Thundrings , saying , Allelujah ; for the Lord God Omnipotent reigneth , Vers . 6. That Singing that is represented to John by these kind of Noises , can 〈◊〉 signify the Singing of one single Man in 〈◊〉 Congregation : and though it is said to be , 〈◊〉 at that time to such a degree , and on that occasion extraordinarily performed , yet it makes not against ordinary Singing , which is a Gospel-Precept ( as hath been proved ) ; for as there are times of extraordinary Prayer , so of extraordinary Praise and Singing to Jehovah . Moreover , it follows no more that we must not sing at all , unless we have an extrordinary cause to be merry or rejoice in God ; then it doth follow we may not pray at all , unless we are afflicted , James 5. 13. I shall now shut up this with three or four Arguments , and proceed to the next Chapter . Arg. 1. If it was never commanded of God , nor the Practice of his People under the Old Testament , nor in the New , in the ordinary Worship of God ▪ for one Man alone to sing by himself in the publick Congregation ; then for any to attempt to bring such a Practice into the Church would be a great Evil , and an absolute piece of Will-worship , or an Innovation . But it was never the Practice of God's People under the Old Testament , nor in the New , nor commanded of God in the ordinary Worship of God , for one Man alone to sing by himself in the publick Congregation . Ergo , For any to attempt to bring such a Practice into the Church , would be a great Evil , and an absolute piece of Will-worship , or an Innovation . The Major certainly every Man will grant , that is resolved not to add to , or diminish from God's Word , or doth believe there must be no Additions nor Alterations to what is laid down in Christ's New Testament : for by that Argument , if one new Practice may be admitted , others may . As to the Minor , if any can shew me in the Old or New Testament , that any one Man in the ordinary Worship of God was allowed thus to do , I must confess my Argument is lost ; but if they cannot do that , 't is unan●swerable . Arg. 2. If singing of Psalms , Hymns , and Spiritual Songs , be injoyned on , or required of the Churches by the Holy Ghost in the New Testament ; and that there is no other way , manner , or 〈◊〉 prescribed , than what was used by the S●●●ts under the Old Testament , and by Christ and his Disciples in the New , viz. a singing together with a melodious Voice ; then that way the 〈◊〉 sung under the Old Testament , and Christ 〈◊〉 his Disciples under the New , is to be our Rule 〈◊〉 Practice in Singing , and there is no other . 〈◊〉 singing of Psalms , Hymns , and Spiritual 〈◊〉 is enjoyned on , or required by the Holy Ghost 〈◊〉 the Churches in the New Testament , and 〈◊〉 is no other way , manner or mode prescr●●●d than what was used by the Saints under the Old Testament , and by Christ and his Apostles ●●der the New. Ergo , To sing together with a melodious Voice , is to be our Rule and Practice in singing , and there is no other . No body will surely deny my Major ; if any can find another way , manner or mode prescribed , let him shew it us . As to the Minor , that singing of Psalms , &c. is injoyned , I know no body doth deny it . Arg. 3. If whatsoever was writte● aforetime , or given forth in the Old Testament by the Spirit , especially which were moral Duties ; nay , and given forth afresh in the New , was , as to matter and manner , for our Instruction and Learning ; and singing of Psalms , and Hymns and Spiritual Songs , which is a moral Duty , was given forth aforetime , nay , and it is given forth afresh in the New ; then the matter and manner of Singing , as practised in the Old , and practised in the New , was for our Learning and Instruction , that we should do the same . But whatsoever was written aforetime , or given forth in the Old Testament by the Spirit especially , which were moral Duties , nay , and given forth afresh in the New , as to matter and manner , was for our Instruction and Learning ; and singing of Psalms , Hymns , and Spiritual Songs , which is a moral Duty , was given forth aforetime in the Old Testament , and afresh in the New. Ergo , Singing of Psalms , Hymns , and Spiritual Songs , as to matter and manner , as practised in the Old Testament and in the New , was for our Learning and Instruction , that we should so do , and practise the same . The Major cannot be denied , the Minor is proved from that in Rom. 15. 4. For whatsoever was written aforetime , was written for our Learning , 2 Tim. 3. 16. and from what I have said in this Treatise , wherein 't is evinced , that Singing , &c. is a moral Duty , and given forth both in the Old and New Testament . If any object and say , that then we must sing nothing but David's Psalms , or the Songs contained in the Old and New Testament . I answer , The Matter that then was sung was God'● Word , or Divine and Holy Songs , and so must the Matter of our Songs be the Psalms of David , or the Word of Christ , i. e. such things that are certainly Divine and Sacred , congruous with the Word of God or spiritual Songs . If they object about the manner used under the Law with Musical Instruments . I answer , 〈◊〉 plead for no other manner than was practised in the New Testament as well as in the Old ; 〈◊〉 under the Old we read of singing together with united Voices without Instruments , and the same in the New : So that unless Instruments of Musick ( as Organs , &c. ) were used in the New Testament , they are unlawful to be brought into the Worship of God ; and in vain is it for any to object against Singing , because Musical Instruments were used under the Old Testament , since the one is given forth in the New , viz. singing Psalms , without mention made of Instruments of Musick , and so practised also . But to that Objection I purpose to give a full Answer when I come to consider of Mr. Marlow's Book . Arg. 4. If Christ and his Disciples never practised , nor injoyned on the Churches any Ordinance or Duty , but they left a sufficient Rule how such Ordinances or Duties should be performed ; and yet Christ and his Disciples did sing , and injoyned singing of Psalms , &c. on the Churches ; then they left a sufficient Rule how singing of Psalms , &c. should be performed . But Christ and his Disciples did practise and injoin singing of Psalms and Hymns , &c. Ergo , Christ and his Disciples have left a sufficient Rule to shew how singing of Psalms and Hymns should be performed . This Argument cannot be denied ; therefore let our Brethren consider where the fault lies , who do not see the way how to sing , &c. 'T is said , Moses was faithful in all God's House , as a Servant , and was careful to do every thing according to the Patern shewed him in the Mount ; but Christ , as a Son , is faithful over his own House . Now since Singing was required of the Churches by Christ ( for what the Apostles injoyned by the Spirit , Christ injoyned ) in the New Testament , certainly he has left a sufficient Direction how it ought to be performed , otherwise it would reflect upon his Wisdom and Faithfulness . Strange ! is Singing practised by Christ and his Apostles , and injoined on the Churches , and is there no certain way to know what that Singing is , nor how it should be performed ? I stand in a maze to see how confused some are in their Minds and Sentiments about it ! one saying 't is only Heart-Joy ; others 't is no more than to praise or give Thanks to God in Prayer ; saith another , 't is to be performed or done by one single Man alone in the Congregation , tho not one Example or Precedent in all the Scripture in God's ordinary Worship for any such Practice . O how hard is it to bring Men off from their own conceited Opinions , or to receive a Truth they either 〈◊〉 prejudiced against , or else not willing to have it to be received as an Ordinance of God! CHAP. XIII . Shewing what the Matter is the Saints and Churches of Christ should sing i● Gospel-Times ; opening what Psalms , Hymns , and Spiritual Songs are . ONE Objection that is brought against Singing , is this , viz. We do not know what we should sing , and therefore do not sing in our Congregations . I must confess , if Singing was practised and injoined , and nothing was left in God's Word to shew us what it is we are to sing , it would be strange , and a sufficient Plea against the practice of it ; but such a thing could not stand consistent with the Wisdom of the Spirit . But , blessed be God 't is not so , as we by his Assistance shall now further make appear : For we have , first , our Pattern , which is Christ's practice with his Disciples , in this Case as in others . 2dly , The Rule , which are those Precepts laid down in the New Testament ; Christ and his Disciples sung an Hymn . And be sure the Matter of it was Spiritual , it being performed by those Sacred and Holy Persons , and in the Sacred Worship of God , i. e. just as they had celebrated the Holy Supper . But to speak to the Rule ; see Ephes . 5. 19. Be ye filled with the Spirit , speaking to your selves in Psalms , and Hymns , and Spiritual Songs , singing and making melody in your Hearts to the Lord. So , Col. 3. 16. Let the Word of Christ dwell in you richly , in all Wisdom , teaching and admonishing one another in Psalms , and Hymns , and Spiritual Songs , singing with Grace in your Hearts to the Lord. Here you have six Things observable , or the words contain six parts . First , The Matter to be sung in the general , viz. the Word of Christ ; Let the Word of Christ dwell in you richly in all Wisdom , teaching and admonishing one another in Psalms , &c. singing with Grace in your Hearts . Like as the Word of Christ ought to dwell in us richly , that we may meditate thereon , and be able to preach it , hear it , and understand it , &c. so to sing it . The Word of Christ is therefore positively laid down to be the Matter we must and ought to sing in the general ; for we are injoined , to have it dwell richly in us in this place , more especially to sing it , than on any other account . Secondly , The Singers , that is , the Church , or Churches to whom he wrote , more particularly the Saints and faithful in Christ at Ephesus , and at Coloss , and in them to all other Saints and Churches of Christ to the end of the World. Thirdly , More particularly the Matter to be sung , viz. Psalms , and Hymus , and Spiritual Songs . Fourthly , The Manner , or how it should be performed , i. e. with Melody , or Spiritual Joy in the Heart , or Grace . What he calls Melody in our Heart in one place , he calls Grace in the Heart in the other . The Tongue is the Instrument , but it must be tun'd with Grace , or the Musick will not be sweet in Christ's Ears . In Singing of Psalms , &c. ( saith one ) a gracious Heart takes Wings , and mounts up to God to join with the Celestial Quire : It is Grace which fills the Heart for , and sweetens the Heart in this Duty . Fifthly , The Master of the Chore , the Preceptor , as Mr. Wells saith , viz. the Heart ; we must look to the Heart in Singing , that it is purged by the Spirit . God is the Creator of the whole Man , and therefore will be worshipped and praised with the whole Man. The whole Man is bought with a Price ; our Tongues as well as our Spirits are not our own ; therefore we ought to glorify God in our Bodies , and in our Spirit , which are the Lords , 1 Cor. 6. 19 , 20. My Heart is fixed , O God , my Heart is fixed : I will sing and give praise , Psal . 57. 7. Awake my Glory , &c. I my self will awake . What was this which David calls his Glory ? ( all tell you ) it was his Tongue ; and in Singing and Praising of God , the Glory of it much lies , when the Heart is filled and fixed with Grace in the discharge of this Duty . So in Psal . 108. 1. O God , my Heart is fixed : I will sing , and give praise with my Glory . Augustine saith , It is not a musical String , but a working Heart that is harmonious . Mary sung with her Tongue , and her Heart was in her magnificent Song . And , as saith another Godly Man ; When we sing Psalms , &c. let us take heed that we have the same thing in our Mind , that we warble forth with our Tongues , and that our Song and our Heart do not run several ways . If ( saith Mr. Wells ) we in Singing only offer the Calves of our Lips , it will too much resemble the Jewish Service . Men may hear , or pray , as well as sing carnally ; therefore we should remember to do as the Apostle teaches , to sing with the Spirit , and with the Vnderstanding also , 1 Cor. 14. 15. Sixthly , and lastly , The End , viz. to glorify the Lord , and lift up his Praise . God is to be our true and only Scope , i. e. to set forth his Glory ought to be our ultimate End , I mean , when we sing and perform all other Duties of Religion . Now then , since the Word of Christ is the Matter in general that ought to be sung ; it appears we are not left without Directions by the Spirit about this Ordinance , ( let Men say what they please ) for as 't is Christ's Word we should and ought always to preach , and hear , so 't is his Word we should and ought to sing : And as we are not tied up by the Lord in Preaching , to do no more than barely read the Scripture , or quote one Scripture after another , ( which would be rather Reading than Preaching ) but may use other Words to edify the Church , provided they agree with , or are congruous to the Word of Christ , or the Sacred Scripture , ( and yet we call that the Word of God which is preached , and so indeed it is ) ; so when that which we sing is taken out of God's Word , or is Scripture , absolutely congruous , truly and exactly agreeing thereunto , it may as truly be called the Word of Christ , as our Sermons are , and may be so called . Obj. But you add words to your Hymns that are not in the Text you refer to . So we do in Preaching ; but if those words agree with the Text , 't is still the same Word , and may be opened thereby the better to the understandings of the People . Besides , let it be considered , that we have not the Holy Scriptures in those words in which they were written by the Pen-Men of the Scripture , for they wrote the Old Testament in Hebrew words , and the New-Testament in Greek words . Also the Translators differ much in words in giving the true sense of the Original , so that this Objection is a mere contentious Cav●● . Moreover , there are in our Bibles ( all Learned Men know ) a multitude of Suppliments , or words added , to make good the sense , the Originals being too short to express it in our Language . Now you may as well , nay , if not with more colour of reason say , part of the Scripture is Human , and not Divine , as to call our Sacred Hymns so : And so you may by the same Argument call our Sermons likewise . 'T is evident , as Mr. Barton observes ( in his Epistle to his Book of Hymns ) That Justin Martyr , Tertullian , and many others have signified the Primitive Church used , not only David's Psalms , but other Portions of Scripture to put in Songs for edification . Hymns may ( as he saith ) be plainer than Psalms , and more suitable to Gospel-occasions , such in which Christians may truly say they do teach and admonish one another in ; such ( saith he ) as inculcate our Duties , and reprove our Vices , out of most piercing Passages of Holy-Scripture , and such as may answer or suit with all Sermons , and accommodate all Occurrences , and are no Innovations , but reduction to primitive Use and Order . Remarkable is that passage in Eusebius concerning the Christians practice in singing of Hymns to Christ as to God. Plinius Secundus , to clear the Christians to Trajan , adds this , viz. Only that they held early Assemblies in Singing of Hymns to Christ , as unto God , Euseb . lib. 3. cap. 33. Doubtless they were compiled by some among them out of the New-Testament , as the Spirit of God might enable them , in the same manner as they did , and we do compile our Sermons : and I see no other objection lies here against our Hymns , than lies , or may be made against our Doctrine . Thus as to the general Direction the Holy Ghost has given about what we should sing , viz. the Word of Christ . But then , Secondly , we have particular Directions as to the Matter we ought to sing expressed in the Texts , viz. Psalms , and Hymns , and Spiritual Songs . I know some do conclude , that all these three allude to the Book of Psalms , because these three are the Titles , they say , of Davids Psalms . Though that were granted , that some of David's Psalms are called Hymns and Songs , yet I see no reason that all other spiritual Hymns and Songs should be excluded . 1. Because we often find in the New-Testament the Psalms of David , or Book of Psalms mentioned , as comprehending all those Hymns and Songs contained therein , without calling them the Psalms , Hymns , and Spiritual Songs of David , see Luk. 20. 42. & 24. 44. Act. 1. 20. Moreover this seems to exclude other Scripture-Songs , that they themselves own may be sung , as Moses's , Deborah's , Isaiah's , Habakk●k's , Simeon's , Zachariah's , Mary's , &c. However , by Psalms we are assured is intended the Book of Psalms , or those called the Psalmes of David , because we read not in all the Scripture of any called Psalms but them only ; so that the Form of these are contained in God's Word ; I hope these will not be called Human● ▪ The Holy Ghost hath enjoined the Singing of Psalms particularly , and many of the Psalms of David , are , 't is evident , pure Gospel , i. e. Prophecies and Promises that relate or refer wholly unto Gospel-times ; and divers excellent Psalms there are , that be filled full of the High Praises of God for Christ , and the Blessings and Priviledges Christians receive by him ; tho I do not judg all the Psalms of David are so sutable to our days , nor can be so properly sung as some others , to the Edification of the Church . But , I do not find any Man giving any convincing Argument , that no Hymns that are made out of God's Word , or putting other Scripture-Songs , as the Canticles , &c. into Verse , or proper Measure to be sung , are excluded in those words , Psalms , and Hymns and Spiritual Songs . I am of the same Mind with those Learned Men that Mr. Wilson in his Dictionary , and others speak of , that Psalms , Hymns and Spiritual Songs comprehend all kinds of Spiritual Songs , whereby the Faithful sing to the Glory of God , and the Edification of the Church , provided they are taken out of the Word of Christ . Moreover , I have met with a Piece written by a very Learned Man , who after he hath given the Sense of some Men about the Titles of the Psalms , and various Acceptation of the words , Psalms , Hymns and spiritual Songs , speaks thus , Yet I must tell you by the way , that these words in the Hebrew do not make such a precise difference : For Tehillim is the general Title of all the Psalms ; Mismor the particular Title of most Psalms , as well as of the Psalms of Degrees : Nor do the Greek Words make such a distinguishing difference , for a Psalm is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing , and a Hymn of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to sing Praise : And 〈◊〉 Odo , called a spiritual Ode , or Song , by 〈◊〉 Translators , is of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so that it seems to me , saith he , that the Apostle useth many words to signify that all 〈◊〉 Singing should be of Divine Things , ( and not vain things ) to glorify God , and not to please our foolish Fancies . But whether we distinguish the one way or the other , 〈◊〉 see ( saith he ) the Apostles press the Duty of spiritual Singing , whether of this kind or that , ( viz. whether Psalms of David , 〈◊〉 other spiritual Hymns ; ) whether called of Men of this Name , or that Name , in which Injunctions the Apostles are so clear , that very few since the coming of Christ , that I know of , have made scruple of the thing ; and if any have of late , they never mention these places , as if either they did not remember them , or could not answer them . And to close this Chapter , take what worthy Mr. Wells minds in his late Sermon about su●● who neglect this Ordinance , either about endless Scruples or Objections concerning the matter or manner of Singing . Let us , says he ▪ not disturb our selves with these groundless Objections , but let us pursue and imbrace this holy Duty , which is the very Subu●●s of Heaven . And observe what a Reverend Person notes upon this occasion ; I observe , saith he , they never thrive well who neglect or scruple singing of Psalms ; they commonly begin at this Omission , but they do not end there , but at last come to be above all Ordinances , and so indeed without them , whose Condition is not sufficiently to be deplored . Suppl . to Morning Exercis . p. 189. To which let me add my Thoughts without offence ; I am perswaded , for several reasons , since this is so clear an Ordinance in God's Word , that the Baptized Churches , who lie short of the Practice of singing Psalms , &c. will never thrive to such a degree as our Souls long to see them , to the Honour of the Holy God , and Credit of our sacred Profession , and Joy and Comfort of those who are truly spiritual among us : for tho many things , as the Causes of our sad witherings , have been inquired into ; yet I fear this , and the neglect of the Ministry , are the two chief , which are both holy Ordinances of Jesus Christ ; and yet our People , ( that is , some of them ) do not love to hear of either of them . CHAP. XIV . Shewing who ought to sing Psalm● Hymns , and spiritual Songs ; whether it ought to be done in the publick Congregation , and in a mixt Assembly or no. 'T IS strange that any should doubt , whether it be the Duty of the Church to sing ( as well as private Families or Persons ) since our blessed Saviour , with his eleven Disciples , upon the closing of the holy Supper , sung together an Hymn in that solemn Assembly ; if we may not , ought not to follow them in the Practice of Singing an Hymn from thence , what ground is there to break Bread in our publick Assemblies from that Example ? This is the Institution of that Ordinance ; and , as he took Bread and blessed it , and took the Cup after the same manner , &c. so 't is said when they had done they sung an Hymn , and went out , &c. 'T is observable 't is not said , Do this in your publick Assemblies : and therefore some may say , we will break Bread , or celebrate that Ordinance in our own private Families in an upper Chamber , as Christ and his Disciplies did , and sing an Hymn when we have done , and so exclude publick Assemblies for that part of God's Worship . But to proceed ; we read , as I have again and again shewed you , that the Apostle injoins Singing on the Churches , Ephes . 5. 19. Col. 3. 16. Object . But he doth not bid the whole Church to sing , &c. Answ . The Apostle injoins the Lord's-Supper on the Church of the Corinthians , 1 Cor. 11. 23 , 24. But some may say , he doth not bid every one of them to break Bread ; how doth it follow every Member ought so to do ? there would be no end of such Objections . But by this Rule , any Precept injoined on the Churches may be restrained to a few Persons only , and so it would open a Door to Men to excuse themselves from being concerned in other parts of Gospel-Duties and Worship : therefore where a Duty is injoyned by the holy Spirit on the Churches , without the least hint or intimation that it concerns only some of them , nay , and an Ordinance in which there is the same parity of Reason , why one should be found in it as well as another , that Duty concerns the whole Church , or every Member : but it is so in the case of singing of Psalms , Hymns , and spiritual Songs : pray what ground has one Man to sing from hence more than another ? Are not all equally concerned to praise God ? nay , and having received equal Mercies , Blessings and Priviledges , to sing his Praises , since 't is required of all , without the least exemption of any one ? Object . But what ground is there to sing thus in the Church before or after Sermon ? Answ . 1. As much surely as there is to pray before or after Sermon ; nay , 't is evident , if we do not take our Rule to pray before and after Sermon from those general Precepts that injoyn Prayer , then I do declare I know no Rule at all for it in all the New Testament , for we have neither Precept nor Example in the case , but where we read of Duties that concern only some Persons , and not the whole Church , the Holy Ghost mentions the Persons , 1. Either by their Relations they stand in one to another ; Or , 2. Else by their Condition in the World. Or , 3. By their Office or Place they stand in . As there are particular Duties that concern Parents , Children , Masters , Servants , Ministers , Members : Also Kings , Subjects , rich Men , poor Men , Men in Adversity , or Men in Prosperity , all sorts and conditions of Men. But here this Duty comes under no such particular Consideration ; but as 't is the Duty of all to hear God's Word , and to pray with united Hearts , so to sing together with united Voices , there being no other manner or way prescribed , as I have shewed , for the discharge of that Duty or Ordinance of God. But I would fain be resolved by my Brethren , or any other , what Ordinance of God or Duty it is that appertains to his Worship which ought to be performed in private , that may not be performed in publick . Take what famous Mr. Cotton of New-England speaks as to the Answer of this Objection , 't is thus stated by him , viz. Object . Scarce any Example can be given of any intire Congregation that sung together mentioned in the Scripture . Answ . Tho no Example could be given for it , yet it is a sufficient Warrant for the Duty if there be a Precept ; and , saith he , the Precept is plain , Col. 3. 16. where the whole Church of Coloss is exhorted to have the Word of Christ dwell in them richly , and to admonish one another in Psalms , &c. to sing with Grace or holy Melody to the Lord. If God , saith he , had reserved this Duty to some select Choristers , he would have given some Directions in the New Testament for their Qualification and Election ; but since he speaketh nothing of any such , &c. he commandeth this Duty to the whole Church . 2dly , The Practice of God's Israel of old , ( i. e. Moses and the Children of Israel ) is a further Solution to this Objection ; for there is an Example of singing together ; and besides , that there was a mixt Multitude with them too is evident , who , no doubt , sung with them , having received the like Mercies they did . See Exod. 12. 38. In the Manuscript I have by me before cited ( which seems to be wrote by a Man of Parts and good Ability ) who , speaking to this Objection , says much to the same purpose ; First , That we have a Precept which is more than a Precedent . Secondly , That we have Precedents for it in the Old Testament . And say I , it being no ceremonial Rite , but a moral and perpetual Duty , that in the Old Testament is as much a Rule for us herein , as their religious reading the Scriptures , and keeping of Days of Prayer and Fasting , and Days of Thanksgiving : if this be not so , in vain are our People pressed and stirred up to those Duties by the Authority of those Texts in the Old Testament , as I said in Chap. 4. pag. 47. Besides , we find 't is prophesied of , that in Gospel-days , as has been shewed , Sions Watchmen , and desolate Souls , or waste places , should lift up their Voice , and with their Voice together shall sing , Isa . 52. 7 , 8. And certainly that in Rev. 19. 1 , 2 , 3 , 4. those Hallelujahs that shall be sung in the Gospel-Churches at the downfal of Babylon , will be doubtless with Voices , since 't is said to be the Voice of much People , as the Voice of many Waters , and as the Voice of mighty Thunderings . Christ ( saith Mr. Cotton ) and his Disciples when they received the Lord's-Supper , which was a Church-Act , they were an intire Congregation , and they after Supper , sung an Hymn . To say that one sung it , saith he , and the others joined in Spirit , saying , Amen , hath no foot-hold in the Text , it might as well be said , they all took the Bread , they all blessed it , and gave it , in that one did it , and all the rest joyned in Spirit and consented in that , and in the blessing of it . But 't is said [ they ] sung the Hynm , not he alone , yet [ he ] is said to give Thanks , or to bless the Bread , &c. It is no strain of Wit , saith he , but a solid and judicious Exposition of the fourth Chapter of the Revelation , to make it a Description of a particular visible Church of Christ , according to the Platform and Patern of the New Testament ; whereas the four living Creatures are four sorts of Officers , so the twenty four Elders set forth the Brethren of the Church in respect of their ripe Age , Gal. 4. 1 , 2 , 3. and twenty four in number answering to the twenty four Orders of Priests and Levites , 1 Chron. 25. 9 , &c. and these are all said to joyn together in singing a new Song unto the Lamb. If his Exposition may not be admitted , yet all Expositors agree , that by the four Beasts and twenty four Elders , are meant the Church and the Officers in the Church , and then their singing together doth confirm the manner of Gospel-singing with united Voices together in God's Worship . Object . But what ground is there for the Church to joyn in singing of Psalms , &c. with Vnbelievers ? Answ . 1. Unbelievers joyning with them , is one thing , and their joyning with Unbelievers , is another : And since 't is a Church-Ordinance ( as we have clearly proved all along it is ) what Rule or Ground hath the Church to put Unbelievers forth of their Assemblies if they knew them from others ? there may be Unbelievers in the Church , and there may be Believers out of the Church . 2. What ground hath the Church to pray with Unbelievers ? certainly the Communion together in Spirit is more close and intimate than that of uniting the Voice ; so that if it be unlawful to let them sing with us , 't is unlawful to let them in their Hearts joyn in Prayer with us . Must not the Children have their Bread , because Strangers will get some of it ? Besides , in the Church of Corinth , when Singing was brought in amongst them , as well as a Doctrine , &c. the Apostle speaks of Unbelievers coming into their Assemblies : and 't is one Reason he gives why they should take heed to prevent Confusion , and not to suffer one to bring in a Doctrine , ( or many together ) and another an Interpretation , and another a Psalm , to put them all on Singing , and so have all these Ordinances confounded together , in a disorderly and confused manner : So 1 Cor. 14. vers . 26. compared with vers . 23. 3. If Singing be a part of natural Religion , or a moral Duty , as Prayer is , this Objection is gone for ever : So that he that answers what we say here , will do nothing unless he can make it appear Singing the Praises of God is a meer positive Precept , and had never been known to be the Duty of Mankind , without some written Law or Prescription . Are not all Creatures called upon to sing and praise their Creator ? and have not Unbelievers cause to praise God , nay , sing his Praise for the Mercies and Blessings God doth bestow upon them ? Nay , have they not cause to praise God for Christ and the Gospel ? &c. What is Singing but praising of God ? And would you not have ●ny to do this but the Saints ? Ought not all Men on Earth to pray , tho till they have Faith their Prayers are not accepted of God ? I shall conclude this Chapter with what Mr. Sidenham hath so well said to this Objection . Many who grant Singing to be an Ordinance ( saith he ) among Saints , yet stumble to sing in a promiscuous manner with others , especially because so many Psalms , &c. are of such composition , that doth not seem to concern a mixt multitude . For opening of this , I must lay down this general Position , That Prayer and Praises are natural Duties belonging to all Men as Men , though only the Saints can do them best and spiritually ; it is so upon all Men by the Law of Creation , to seek to God for what they want , and to thank him for what they have : this is due unto God , owing unto him as Creator and Benefactor ; and though Singing be a part of instituted Worship , yet it is as an addition of Order , and a regulation of a natural Duty : And as there is no Man but is bound to pray for Mercies , so none are exempted from praising God for Mercies , though they sing in a low●● Tune than Saints . Thus David calls in 〈◊〉 Creatures to bless and praise God , as a natural Duty , according to their several Capacities , Psal . 136. Psal . 117. Psal . 10● Psal . 20. 21 , 22. Praise , is the natural Duty of all , the proper Duty of Saints , and 〈◊〉 perfect Duty of Angels and glorified Souls . Object . You will say , They cannot perf●●● it aright . Sol. 1. Their want of Ability doth 〈◊〉 discharge them from such a Duty engrav●● on their Consciences , from the natural respects they have to God as a Creator ; 〈◊〉 perform which , God gave them full power ▪ Let every Man do his Duty conscientiously ▪ he may afterwards come to do it spiritually 〈◊〉 though I should lose the sense of a Duty i● my Conscience , yet the Duty lies on my Conscience from God's Authority , and my Relation to him . By the same Rule , every one should abstain from performance of a Duty for 〈◊〉 of present Ability , whereas the Duty mu●● be done , and strength expected from Heaven , and waited for according to the divin● manner of Dispensation . 2. It 's not unlawful to join in any Act with others , or to countenance them in it , which is really their Duty as well as 〈◊〉 own : I cannot sin in joining with any one in that Act , to perform which is the Duty of another , as mine , though he may want the present Ability . For Duties must be measured according to the Rule , not the Ability of the Performer . Now , it 's no Duty for any Man to receive the Lord's Supper , or be a Member of a Church in order to Communion , without he find himself in some measure fitted by Grace , these Sealing Ordinances of the Gospel , suppose and require some other Qualification , and are peculiar to visible Saints ; but where there is a natural Character , or an Ordinance as to the Substance of it , at least equally concerning all , there is no Sin to join in the administration of it : And if we consider of it warily , unregenerate Men are great sharers in the Mercies of the Churches , besides their own particular Duty , that they may well join with them in setting forth God's Praises . But more closely and particularly . 1. When the Church and Saints of God are gathered together to worship him in Singing , it is no more unlawful to sing with others that stand by and join their Voices , than when in Prayer they stand by and give their Consent ; we do not so much join with them , as they do own God's Actings among us : It is no sin in them to join with us in such a Duty , neither can it be any sin in us to sing , though others very carnal will outwardly praise God with us . 2. The Carriage of the Saints in their hearty and real Expressions of Praises , may convince others in the coldness and lowness of their Spirit , and stir them up to some spiritual Apprehensions . Sidenham 〈◊〉 Singing , pag. 213 , 214 , 215. 'T is evident the Church is not bound to worship God alone in the Administration of the Gospel , and not suffer the People to come among them , unless she intends to become no Church in a short time ; for how shall she increase or have Children born in her ? Is not Hearing the Word of God preached , and Publick Prayer , as Sacred Ordinances of Gospel-Worship , 〈◊〉 Singing ? Why then may they be admitted to join with the Church in those Ordinances , ( which they are no better able to perform acceptably to God , than in Singing ) and be denied to sing ? By this Rule others must not be admitted to join with the Church in one part of Gospel-Worship , you must not suffer them to join with us in any , but even 〈◊〉 the Doors upon them , and worship God alone . And should we deny them to do this , it might also lay a Stumbling-block in their way , and give them a just offence against the Lord's People . See more in Chap. 9. where we have spoken further to this Objection . CHAP. XV. Wherein Mr. Marlow's Book , and many other Objections raised against singing of Psalms , Hymns , and Spiritual Songs , are fully and plainly answered . THough all that are impartial , who shall read Mr. Marlow's Book against Singing , and consider what I have already said in this Treatise , will say , He is answered : Yet I shall now give a particular Reply to all that is any ways material contained in it , which I have not detected and answered before . That which he insinuates , pag. 3 , 4. about the Weakness and Imbecility of some Christians about their reception of this Ordinance as a dangerous thing , needs no Reply ; he would fain make his Reader think , to receive singing of Psalms , &c. as an Ordinance , is no less than a falling away from the Truth . So clearly ( saith he ) manifested by the Holy Scripture , and witnessed to by the Sufferings of the purest Churches in our Age , who have born a lively Testimony , not only against the humane prescribed and precomposed Forms of Prayer , but against singing David ' s Psalms , and other Hymns or Songs precomposed by Man. Answ . 'T is not a falling away from Truth , to restore a lost or neglected Ordinance of the Gospel , ( as you I perceive dare not deny , but this of Singing is ) ; The main difference is about the Manner , or what Singing is . We say it is going forward i● the glorious Work of Reformation . What though some Baptized Churches ( who I do believe have attained to greater Purity in some things , than some others ) have born such a Witness against Singing of David's Psalms ; is it therefore no Ordinance of Christ ? must they needs know every Truth of Christ ? Is there any Church that is yet arrived to such a perfection of Knowledg , that they need not the discovery of any Truth but what they have received ? I am afraid some of those Churches are yet short of the Knowledg and Practice of another Ordinance as well as this , and speak against it as against this , though it is one of the first Principles of the Doctrine of Christ , Heb. 6. 1 , 2. Are they against the Singing of David's Psalms and Hymns , do ye say ? God forbid ! since the Holy Ghost hath enjoyned the Churches to sing them , pag. 3 , 4. But to pass over this , you come to consider that Text , Ephes . 5. 14. Speaking to your selves in Psalms , &c. Object . From these Words , nor the Context relating to them , is there any W●●for a vocal Speaking ; but otherwise it must be understood , a speaking to your own Heart . These are your words . Answ . 'T is well you do not affirm this , Teaching is then a Preaching , from Psalms , &c. in ordinary Gospel-Administration ; for some there have been , and may be are now , that assert that , ( and I think we shall find you there too by and by ) however , let the Speaking be what it will that is here meant , it is evident 't is such a speaking that is used in Singing ; for so the following words explain it , which you are not willing ( it may be ) to cite ; Singing , and making of Melody in your Hearts to the Lord. You then mention Col. 3. 16. I confess ( say you ) that Vocal Singing is here to be understood , otherwise it could not be Teaching and Admonishing to others in Word or Deed ; but yet here is nothing to prove Vocal Singing together , for Teaching and Admonishing one another in Psalms , &c. is meant of the Ministring Brethren , whose Work it was to teach and admonish the other Members , according to the Gifts they had received ; and none can prove any more by these words [ one another ] than what must be understood from Heb. 3. 13. But exhort one another daily , whilst it is called to day : And therefore as the word Exhortation is not used in the Church , but in an orderly ministerial way , by one at once , &c. must be used also according to Gospel-Rule ; 1 Cor. 14. 26. How is it Brethren ? when you come together , every one of you hath a Psalm , hath a Doctrine , &c. be understood of a Vocal Singing all together ; for I think 〈◊〉 will say , that those words , Every one of you hath , &c. were spoken of all having those Spiritual Gifts , which can't be though of euery Minister in that Church , Vers . 28 ▪ much less of all the Members , &c. So 〈◊〉 cannot be supposed , that all the Ministring Brethren had the Gift of Singing , or 〈…〉 was any distinction of its universality in delivery , more than of other Gifts in the 〈◊〉 Text ; besides the Context speaks of single Persons that must exercise in the Church , 〈◊〉 therefore those words [ every one of you ] 〈◊〉 mean all , &c. Answ . First of all ; I cannot but take notice how you contradict your self in Ephes . 5. 19. you would have the Apostle , by Teaching and Singing , to mean only a silent Speaking in their Heart , without a Voice . But , in Col. 3. 16. you confess , that intends a Vocal Singing : Do you think any Man , who has the least Light or Knowledg in the Scripture can groundedly suppose , that the Apostle doth , in Ephes . 5. 19. ( in these words , Speaking to your selves in Psalms , Hymns , and Spiritual Songs , singing and making of Melody in your Heart to the Lord. And in Col. 3. 16. in these words , Teaching and Admonishing one another in Psalms , and Hymns , and Spiritual Songs , singing with Grace in your Hearts to the Lord ) mean two different things ? Surely there is not one Man to be found of your Opinion , for all generally , with one Mouth , affirm , the Apostle in writing to these two Churches , intends the one and the same Practice . Nor is ●here any thing said by you to convince us to the contrary ; for though the Duty seems to be ●id down in different words , yet it implies the same thing ; speaking to your selves , and teaching and admonishing one another , are of the 〈◊〉 import on this occasion as expressed here ; for the Speaking is in Singing , and so is the Teaching and Admonishing , as the close of the Text opens it to every understanding Man. 2. 'T is observable how you seem to confound this great Duty injoined in ordinary Worship on these two Churches , with the exercise of those extraordinary Gifts , mentioned 1 Cor. 14. 26. which hereafter I purpose to explain , and shew the purport or main drift of the Spirit in that place in 1 Cor. 14 , &c. If any Man did sing in an unknown Tongue alone , 't was because others were not capable to sing with him , and he from thence was not to use such a Gift in the Church , unless there was an Interpreter to give forth that Psalm or Hymn , that so all might sing with him , and be edified in that Ordinance as in others . 3. In the third place , which is yet worst of all , you would have this of Teaching and Admonishing one another in Psalms , &c. singing with Grace in your Heart , to refer to that Heb. 3. 13. which you apply to such who had the Gift to preach Ministerially , and to sing too by the said Gift . In answer to this , in the first place , I thought we should not have had you to affirm , the Apostle means , by Teaching and Admonishing here in this place , to be Preaching , according to that ( in your sense ) you refer to in citing Heb. 3. 13. Now as to the first part of your Assertion ; had you read Reverend Mr. Cotton , it might have removed this Mistake , and so prevented your pains to trouble the Reader with such an Exposition of the Text : I find him answering an Objection , that directly includes part of yours , in these words following . Object . The Apostle to the Ephesians and Colossians doth not say , Sing one to another in Psalms , but speak or preach one to another ; or , in other words , Teach and admonish one another ; the Psalms dwelling in their Hearts they were to dispose them in a way of teaching and admonishing ; but as for singing , he makes no mention of that , until he came to teach them the manner of dispensing the words of Christ unto God in one Verse , and then indeed he teacheth them to sing in the Spirit , making Melody with Grace in the Heart . If I do not mistake you , this Objection contains part of what you say , and pray take his Answer ; I do not doubt but he gives the true sense of the place . Answ . Such as tremble at the Word , saith he , ( as the framer of this Objection professeth himself to do ) they should rather bow their Judgments and Practice to Scripture-Language , than bow the Sense of Scripture to their own Conceptions against the Language of Scripture ; it is one thing to speak one to another in Psalms , and Hymns , and spiritual Songs , as is done in singing , and another thing to preach and teach one another out of the Psalms , and Hymns , and spiritual Songs . 'T is true , they were to teach and admonish one another out of the Psalms , and the scope of Paul will teach that ; but if Paul had meant that , to wit , that they should teach and preach one to another out of the Psalms , he would not have said , Speak ye one to another in Psalms , or with Psalms , but out of the Psalms , for such is the Language of the Holy Ghost in expressing this Duty ; Paul is said to have expounded and testified , and persw●ded the Jews out of the Law of Moses , and out of the Prophets , Acts 28. 23. So Philip is said to do , begin to preach to the Eun●●h , from that Scripture in Isaiah , Act. 8. 35. Thus Mr. Cotton . 'T is evident , my Brother , that Paul is not a speaking here to Ministers , but to the whole Church , and he is not a laying down Directions to gifted Brethren how they should preach and exhort one another that way , as sometimes he doth , much less about the exercise of extraordinary Gifts ; but 't is to injoin and exhort the Churches to sing Psalms , and Hymns , and spiritual Songs ; how also they should perform this Duty to the Honour of God and their own Comfort , in ordinary Gospel-Administration . Dr. Roberts in his Key to the Bible , pag. 176. saith on these words to this purpose . But Christians should be filled with the Spirit , not filled with Wine , but with the Spirit , and speak one to another in Psalms , 〈◊〉 Hymns , and spiritual Songs , &c. thus rejoicing with Heavenly Melody in your Hearts to the Lord : and the latter words in both places , Eph. 5. 19. Col. 3. 16. are , saith he , exegetical to those in the beginning of the Verses , explaining what he means by speaking , teaching and admonishing , viz. thus , edifying one another in singing Psalms , &c. And it 's an excellent way of speaking to themselves and to one another , when Christians sing Psalms , &c. — therefore , saith he , that speaking to themselves , and teaching one another in Psalms , and Hymns , and spiritual Songs , is 〈…〉 singing . As to singing with a vocal Voice , you have granted 't is intended by the Holy Ghost in Col. 3. 16. which is as much as I desire . What you hint or imagine of one singing alone has been fully answered , that never having been the Practice of God's People in God's ordinary Worship , neither in the Old or New Testament ; and as touching singing by an extraordinary Gift , more of that anon . And , saith Mr. Sidenham , many think there can be no such use of Singing , as to teach and admonish one another by it ; but if we consider , there are many Lessons to be learn'd one of another from this publick Conjunction of singing Scripture-Psalms . 1. They teach one another , and by the very Act admonish one another , to get the same Frames these holy Men had in penning the Psalms , and in the variety and spirituality of them to get David's Frame , in singing David's Psalms , &c. 2. 'T is by this they teach one another the Unity and Harmony that is and should be among Saints , as one Body , that their Happiness and Joys are bound up together , and so the Misery of one is the Misery of the whole ; and this is a glorious L●sson to know their Union together , as a Body equally concerned in the Joy or Sorrow of one another , equally interested in the Praises of God. There is no Duty practised in all the Gospel , that doth fully express the Communion of Saints , and represent Heaven , as the Saints singing together . The Lord's Supper doth represent the Communion of Saints very lively , but not so as mutual singing , when all at once , not by consent only , but expresly speak the same thing the same moment . In the Lord's Supper , th● afterwards they were all one Bread , yet they all do not receive it at the same instant of time , but may take successively the Elements ; but in singing they all joyn perfectly at once , to sound forth the Praises of God , as if they had but one Heart and one Voice too . This is the perfect Emblem of Heaven , no jarring , all with one Voice and Heart , crying Hallelujah , Hallelujah . 3. They teach one another this Lesson also , viz. with what Alacrity and Chearfulness they should perform all their Duties together , and how with sweetness of Love and Joy they ought to walk together . 4. They teach one another how to carry themselves in all Conditions with a joyful and praising frame of Spirit , &c. and it shews a Soul is not in a right temper when he cannot sing over his Condition . To which I might add , not are they in that sweet Concord and Union with the Church , or hearty Affection that cannot joyn in one Heart and Voice with them . 5. They teach one another by singing , and admonishing one another ( this way ) to avoid any thing that may hinder their Joys in Communion , and break their Harmony in spiritual Actions ; all which , and many more are great Lessons , and are taught naturally by Saints mutual singing together , pag. 211 , 212. Object . If any should object , How can Vnbelievers joyn with the Saints in singing , if this be so ? Answ . This hath been answered already : there are the like Lessons , tho not to that degree and clearness , taught in uniting Hearts together in publick Prayer and Praises , in Prayer and in mutually joyning together equally in hearing God's Word : Nay , and all must grant , that the chiefest and nearest Communion is that of the Heart and Spirit : If therefore you may , and do admit such you speak of , to that Communion and Liberty with you , how dare you , or can you deny them this ? True , the Voice shews that Union that is in the Heart , or sets it forth ; but the chief Fellowship and Unity is in the Spirit , as in the last Chapter I have shewed . Now I shall come to consider the Method or Form of your Book , or Heads you insist upon , which are laid down in six Particulars . I. Of the Essence of Singing , ( as you call it . ) II. Of David's Psalms . III. Of prescribed or precomposed Songs . IV. Of Womens Singing . V. Of the Order of Singing . VI. Of Scriptural , and other Objections . I. Of the Essence of Singing . Thus you begin , viz. Though intelligible Singing for teaching and admonishing others cannot be without the use of the Organical Instruments of the Voice , yet the Essence or Being of Singing consists in an inward spiritual Exercise of the Soul or Mind of Man. And this must be granted : for we all do own that true Prayer may be made in our Hearts to God without the use of our Voice . And then come and tell your Reader the Essence of Sin is in the Heart , and the Essenc● of other things Good and Evil , and take 〈◊〉 four Pages in this kind of nonsensical way 〈◊〉 speaking , confounding the proper Acts 〈◊〉 God's Worship , nay , destroy them utterly , by starting an uncouth term , as here apply'd , 〈◊〉 Essence ; nay , and I perceive this mighty Ma● of Straw you have made and set up , you 〈◊〉 at a strange manner ; 't is , as it were , the 〈◊〉 on which all the stress of the whole Superstructure of your new-found Contrivance to evade God's blessed Ordinance of Singing 〈◊〉 laid ; so that if this be razed , you must find another Singing in the New Testament besides this Essence of Singing , which you say is in the Heart ; and I perceive 't is only that inward joy of the Spirit that you mean by the Essence of Singing , and that to be all the Singing you would have the Saints to use in Gospel-days . And besure if you have missed the mark here , your Book has nothing in it of instruction . A Man cannot be so vain as to attempt to overthrow an Act of Divine Worship , as it hath been received and practised for many Ages amongst all the Godly generally ; but he must set up something in the room of it which he must call by that name , since God's Word bears positive witness to such a Church-Ordinance . A Gospel-Singing there is , as well as a Gospel-praying , preaching , &c. But rather than it shall be that which indeed it is , as owned by the Law , and the Prophets , Christ and his Apostles , and most wise , learned , and truly Godly Christians , it shall be something else contrived in the darkness of your Mind . Thus the Quakers have cast off the Holy Ordinances of Baptism , and the Lord's Supper , and have gotten spiritual Ones ( in the blind Imaginations of their Hearts ) in their 〈◊〉 ; as you would have a Heart Singing of Psalms without the Voice , so they have got 〈◊〉 Heart-baptism without Water , and a Heart-breaking of Bread without Bread or Wine . The Papists , or Church of Rome , also have , by the subtilty of Satan , and pride of their own Spirits , changed and corrupted these and other Ordinances of the Gospel another way , 〈◊〉 they have set up something in their stead , which they call by their Names ; for , first , they have that they call Baptism , but it is not Christ's Baptism , but Rantism , with many Ceremonies added to it . They have that they call the 〈◊〉 Supper , but 't is not Christ's Ordinance , but another thing , &c. Also let me tell you , in the fear of God , you have adventured to raze or take away Christ's Ordinance of Singing , and have invented something to put in its room , which you call a Gospel-singing : And I am afsaid you little think of the bitter Consequents of this Attempt of yours , and how you ●eem hereby to ridicule ( though not wittily , I ha●e better thoughts of you ) the whole of Gospel-Ordinances , by turning them into a thing you call Essence , a Heart-service only without the Bodily Organs , and rendering your self to be but little better in your so doing , than a mere Enthusiast ; and whilst you plead for Spiritual Worship , and cry down all Forms , you seem to overthrow all external Acts of Religion , by intimating , that because the Heart 〈◊〉 perform one Duty at some Seasons acceptably to God , viz. Prayer without the bodily Organs ; why may not the Spirit or Heart perform Singing too ? say you . And why not , say I , Preaching the Word , Baptism , and Breaking of Bread also ? The Quakers have not only got a Spiritual or Heart-Baptism , and a Spiritual or Heart-Breaking of Bread , but an assembling together for Heart-Preaching also : And what you say about the Essence of these Duties being in the Heart , ( and how 't is the Heart or Spirit only in Duty and Ordinances that God looks at ) and from hence seek to make void Singing with the Voice , it doth ( as all Men may see ) strike through the Loins of all External Acts of Divine Worship , as before shewed : For as I told you in the first Chapter , the Essence of Preaching , and every other External Duty , may as well be said to lie in the Spirit as this of Singing Psalms and Hymns , &c. Besides , since God is so much pleased , as you intimate , with the bare Internal Worship of the Heart , without the bodily Organs , and with Prayer particularly , why do you not excuse the Tongue from that Service likewise , and say , that External Expressions in Prayer , or praising God with the Tongue , is a low formal thing , and to be rejected ? But I can't but smile at one of your first Expressions ; You say very right , ours is an intel●gible sort of Singing . But that which you ●lead for is such , that no Body can tell what to ●ake of ; besure 't is no Singing at all , as in the first Chapter I have proved ; I mean , that which you call the Essence or Being of Singing in the Heart , or inward Joy. Brother , I have shewed you , that Singing and Preaching , &c. are Ordinances of a different Nature to that of Prayer ; Prayer may be performed in the Heart without the Tongue ; but there is no proper Singing or Preaching without the Organs of the Tongue , and therefore all your whole Fabrick is overturned with one blast : for this Error of yours , is like that of the first Concoction ; If you have got no other proper singing of Psalms , than what we plead for and practise , nor no other can be found warranted in God's Word , Then 〈◊〉 must be the true and right Ordinance , and manner of performance of it , likewise . Let Men but destroy the practice of an Ordinance , as 't is by so many practised , and has been from the beginning , and as we conceive and believe in a right manner , unless they have another Form to present to our sight , that we may have time to compare them with God's Word , to see which may be nearest the Rule in our Judgments , they do nothing but perplex the World as well as us . You have presented us with one , I must confess , which only has that Name given to it by your self , but it is not the thing , i. e. it is no proper Singing at all . You talk of the Essence of Sin in the Heart , as well as the Essence of Duties being in the Heart or Spirit . What do you mean ? can sin be no where but in the Heart , because it is there ? or can a thing be where its Being or Essence is not ? There may be much Evil in the Eyes ; we read of Eyes full of Adultery . Nay , and I must tell you , that the Essence or Being of Sin is in the Tongue likewise . Pray see what the Apostle James saith , In the Tongue 〈◊〉 a Fire , a World of Iniquity : so is the Tongue amongst our Members , that it defileth the whole Body , and setteth on fire the whole course of Nature , and is set on Fire of Hell , Jam. 3. 6. Certainly the Essence of Sin is in the Tongue , as well as in the Heart , or you are out in your term ; and the Essence of Singing , some will tell you , is wholly in the Tongue . And now since the Tongue doth thus dishonour God , ( by the way ) let me tell you , there is great reason it should not be idle , but be imployed to praise and sing to the Honour of God. If by Essence of Sin , you mean the Rise , Spring , or Fountain of Sin , I say you speak Truth , and good sense too ; for it is out of the Heart that proceeds Fornication , &c. Yet some Sins may be said , to have their proper Essence or Being in the Life , as well as in the Heart , and may rise from a Temptation from without also . We will grant you likewise that the Heart is the Fountain or Spring of most Actions , all our Duties must spring or flow from thence ; i. e. the Heart by God's Spirit , must stir us up to do them : 〈◊〉 does it follow from hence , that many of 〈◊〉 Duties can be performed by the Heart or ●pirit without the Tongue ? Sure you will say , 〈◊〉 Man can preach , though the Matter be 〈◊〉 his Mind or Head , &c. No more , say 〈◊〉 can they in a proper sense be said to sing Psalms , &c. Only one word more , and I 〈◊〉 done with this . In pag. 9. you speak of 〈◊〉 Fields rejoicing and singing . We have ●ewed you , that there is an improper or metaphorical Singing mentioned in the Scripture , 〈◊〉 so that Scripture and some other places are to be taken , and know that your singing is no 〈◊〉 a proper Singing , than Abel's Blood , which is said to speak , was a proper Speaking , as I said in the first Chapter be fore . II. Of David's Psalms . 1. You say , There was no Institution of Singing before David's Time. Answ . We have proved Singing the Praises of God is a part of natural Religion , and so a moral Duty in its own Nature , as Prayer is ; and that the Heathen sang the Praises of God for his goodness in Creation , that ha●e no written Word : And what is this then to the purpose , if we should grant that Singing was not brought under an Institution till David's Time ? As touching what you say about the Israelites in the Wilderness , how in trouble they did not sing , 't is more than you know , for I think you will find they were not far from the Wilderness when Moses and the Congregation sang ▪ Exod. 15. However our Lord Jesus and his Disciples sang when it was a sad Wilderness●time with them , it was just the Night before our Blessed Saviour was betrayed . And Paul and Silas sung in the Wilderness of a Prison ; and though the Saints are always sorrowful , yet they are required ever-more to rejoice . All outward Comforts of this World , are not 〈◊〉 thousand part such cause of Joy and Singing , as our spiritual Deliverance and Salvation by Christ is . Do you think that outward Blessings here will better tend to tune our Spirits and Tongues to sing the Praises of God , than the Love of God in Jesus Christ , Pardon of Sin , Justification , Union , Communion , Adoption ? &c. No , no , here is the Spring of Joy , and cause of true spiritual Singing , and none can learn David's Psalms , nor any other Scripture-Hymns or Songs thus to sing them , but the 144000 ; none but such who have that new Name , that new Nature , can learn this Song as thus to sing it , Rev. 14. 3. And let me tell you , this Singing of the hundred and forty four thousand spoken of , was under the Reign of Antichrist , for the seven Angels with their seven Vials came out of the Temple afterwards , who destroy Babylon . Take what our late Annotators speak on the place . The New Song here spoken of , is probably the same with that we met with before , chap. 5. 11. sang by the Voice of many Angels round about the Throne , and the Beasts , and the Elders ; called a new Song , either for the excellency of it , or because sung unto God after Christ was manifested in the Flesh . The design of it was , to declare the worthiness of Christ , to receive Power , and Riches , and Wisdom , and Strength , and Honour , and Blessing . A new Song , signifies a Song which praises God for new benefits received from him . During the Reign of Antichrist , none could learn this Song , to give Power , Riches , Wisdom , Strength , Honour , Glory , and Blessing , but a small number redeemed through the Blood of Christ . Annot. on Rev. 14. 3. * Secondly , You say , The singing of David's Psalms , were suitable to all the rest of the Levitical Ceremonies , and Temple-Worship , pag. 12 , 13. Answ . There is no doubt but the Singing of David's Psalms with Instruments of Musick , was suited to the order of the Levites and to the Temple-worship . What then , must not we sing Psalms in the Gospel-days , with Grace in our Hearts to the Lord ? We know no Psalms , but David's Psalms , or those called the Book of Psalms ; and the holy Ghost doth injoin the Gospel-Churches to sing Psalms , as well as Hymns , and spiritual Songs . Will you take upon you to countermand God's holy Precept ? Will you say Very Tightly Bound we must not sing Psalms , when the Churche● are exhorted so to do ? Pray , when you writ● again , tell us what Psalms they are the Holy Ghost there speaks of , if not them , or some o● them called the Psalms of David . True , all Types , Shadows , and Ceremonies ▪ are removed and done away ; but Singing th● Praise of God was no Ceremony , but a Mora● Duty , and performed by the Children of Israel , before the Law of Shadows and Ceremonies was given forth , Exod. 15. 1 , 2. You may 〈◊〉 well say Prayer was a Ceremony , because the●● were divers ceremonial Rites used in the performance of it , particularly that of Incense . 2. Did not Christ sing an Hymn after th● Supper ? Would he have left that as a Patte●● to us , and annexed it to such a pure Gospel-Ordinance , had it been a Ceremony , and only belonging to the Jewish Worship ? Or , would the Apostle Paul have given , by the Authority of the Holy Ghost , such a Precept to th● Church of Coloss to sing Psalms , &c. whom 〈◊〉 strives so much to take off from Jewish Rites● Days , and Ceremonies ? Had singing of Psalms● Hymns , and spiritual Songs been a Jewish Ceremony , he would not have done thus . This is sufficient to convince any sober and unbia●●e● Person , i. e. that Singing the Praises of God i● a Gospel-Duty ; and that it did not belong only to the Jews , in the Days of the Old Testament . But you contradict this your self ; fo● afterwards you grant that the Saints , when the extraordinary Gifts are given , as you suppose they will in the thousand Years Reign , you intimate then they shall sing as we do ; or else I know not what you mean. How shall they use a legal and Typical Rite , that only appertained to the Jews and Levites , in that glorious state of the Church ? Doubtless their Singing of Old , with musical Instruments , was a Figure of that sweet spiritual Melody the Saints should make from a well-tuned gracious Heart , and with united and melodious Tongues together in the Gospel-days , as I have again and again shewed ; and this therefore is not mixing Law and Gospel together , but continuing a Gospel-Ordinance in the Church that is of Gospel-Authority , both from Precepts and Examples , as I have proved in this Treatise : so that I have answered your second , and third , and part of your fourth Thesis together . Thirdly , ( you say ) The matter of David's Psalms and other holy Men , were suited to particular Occasions , and Experiences , and Accidents of that day , as may be seen by divers of their Titles . Some Prophecies of the Sufferings of Christ , &c. And some Places hard to be understood , so improper to be sung by all the Church , who can't sing them with Vnderstanding , as well as justifying the singing Prayers as well as Praises . Pag. 14. Answ . Most of the Book of Psalms contains proper Instructions for most Occasions the People of God can find : What was written afore Time the Apostle says was written for our Learning . All Scripture is given by inspiration of God , and is profitable for Doctrine , for Reproof , for Correction , and for Instruction in Righteousness , 2 Tim. 3. 16. If all Scripture , then the Book of the Psalms , and for instruction by Singing them too , because so required by the Holy Spirit , Eph. 5. 19. Coloss . 3. 16. May you not as well say they are of no use to us ? The Book of Psalms good Men look upon as the Heart of our Sacred Bible , and as fruitful a Book for Saints in Gospel-times as any Book in the Old Testament ; but if there be any Psalms that can't so well be sung as some others , God's People are at their liberty whether they will sing them or no : however , unless you can tell us there are others called Psalms , besides these , you say nothing , for we are required to sing Psalms . And as to those things contained in David's Psalms that are hard to be understood , they may be opened to the People before they are sung . As touching singing Prayers , I have spoken to this already . Though we are against humane Forms of Prayer , yet the Singing of David's Psalms ( wherein there are some Prayers ) are of Divine Institution ; and therefore 't is lawful to sing Psalms and Hymns that have some Expressions Prayer-wife in them . Our Brethren say , praising of God in Prayer , is Singing ; and indeed , if they did not thus conclude , I am perswaded they could not satisfy their Consciences to lie wholly short of this Duty ; and therefore in their sense , singing of some part of Prayer is lawful , or else Singing is something they do not as yet own , nor can tell us what it is . As to what you say in the fifth place , p. 14. Object . That David's Psalms were limited to the Levites . Answ . 'T is nothing to your purpose , 't is rather an Argument for singing Psalms by the whole Church ; for the whole Church is that spiritual Priesthood , to offer up spiritual Sacrifices acceptable to God by Jesus Christ ▪ 1 Pet. 2. 5. That as the Priesthood , or Levi●●s , sung together under the Law , with Instruments of Musick , it might typify out how the whole Church should sing spiritually with Grace in their Hearts to the Lord together under the Gospel . You say in the next place , pag. 15. Object . There is no Institution to sing David's Psalms , and that Christ nor his Apostles ever 〈◊〉 practised . And also if the Apostles had occasion to translate any Text out of the Hebrew 〈◊〉 the Greek , they did never turn them into Metre . Answ . There is an Institution to sing David ' s Psalms ; Ephes . 5. 19. Col. 3. 16. If there be 〈◊〉 ●ther Psalms mentioned in the Scripture , besides David's Psalms , or the Book of Psalms , and the Churches are required to sing Psalms as well 〈◊〉 Hymns ; Then there is a Gospel-Institution for singing of David's Psalms . But there are no other Psalms mentioned in the Scripture besid●● David's Psalms , or the Book of Psalms , and the Churches are required to sing Psalms as well as Hymns . Ergo. The singing of David's Psalms , or Psalms contained in the Book of Psalms , is a Gospel-Institution . That the Churches are required to sing Psalms , we have shewed again and again , Eph. 5. 19. If there be any other Psalms besides what are contained in the Book of Psalms , which are so called , you must shew which they be , and then we will use those which we shall have the clearest ground to judg the Spirit of God may intend . As to their translating any of them into Metre , out of Hebrew into Greek , it is remote to the Business ; we know not they did translate any Scripture at all out of Hebrew into Greek . III. Of prescribed and precomposed Songs and Hymns . First , ( say you ) If the Essence of Singing , as before is shewed , consisteth in an inward spiritual Exercise of the Soul or Mind of Man ; and that both the Matter and the Melody of it , proceedeth from the inward Graces and Operations of the Holy Spirit with the Word ; then surely no humane prescribed Form of Singing can be accepted of God , but that which proceedeth from the Word of God , by the Dictates and Teachings of the Holy Spirit . You mention Ephes . 5. 18 , 19. Col. 3. 16. Pag. 15. Again , pag. 16. Now the Essence of Singing consisteth of these two parts , viz. Matter [ from the Word ] , and Melody [ by the Spirit ] : So that neither the Word nor the Spirit can be wanting ; and therefore whatsoever Forms are used which proceed not from within us , out of a Fulness and Enriching of the Word and Spirit , cannot be Spiritual Singings . Answ . Brother , who do you encounter with now ? 'T is evident this doth not concern as , you need not have taken so much time and pains to prove that which no Body that I know denies . But before I come to reply to that , I cannot but take notice how you hug your former Notion of Essence of Singing ; but I perceive your have found out the Essence of Singing , is not in the Spirit alone , but it has Matter and Form too : the Matter ( you say ) is God's Word ; there you are right : you say , The Melody lies in the Heart , that is partly true , but there must be something else added to the Essence of Singing , or else you have it not ; and that is the chief thing , the only thing from whence it 's called Singing , that is , a melodious Voice , add that , and then you plead for Singing ; take that away , and 't is no more than inward Joy , or Rejoicing . Singing , Mr. Caryl tells you , is an Act of the Voice : 'T is a melodious Noise , do not mistake your self in one of the most plain and easiest Acts of the B●dily Organ , or Act of the Tongue . But to the Business , no Hymn must be made nor composed from God's Word , it appears , without the help and assistance of the holy Spirit . I am of your Mind . But I hope you do not mean the miraculous or extraordinary Help or Operations of the Spirit , because you are a speaking of the Administrations of the Gospel , and Gospel-Worship in general . Now there are two things to be ●●●●●dered in bringing forth a Doctrine , viz. That 't is agreeable to the Word of God ; he that compiles a Sermon must be sure to see 't is God's Word , i. e. congruous thereunto , and provable therefrom , or else 't is humane . 2. He must bring forth and preach it by the help and assistance of the Spirit also , or else it may still be Human , no Divine Sermon . So , and in like manner in compiling of an Hymn , it must be as to the matter , the Word of Christ ; Let the Word of Christ dwell in you richly , in all Wisdom , teaching and admonishing one another in Psalms , Hymns , and spiritual Songs , singing , &c. Col. 3. 19. See here the Direction for the matter of an Hymn or spiritual Song , it must be in general the Word of Christ ; ( as it must be the Word of Christ that is to be preached . ) Even so also a● Hymn , &c. must be ( we say ) compiled out of the Word of Christ , and in singing of it there must be the assistance of the holy Spirit . But now will you say we have not the Spirit of Christ in composing the Hymn which is part of Christ's Word ? Take heed ! you are too full of hard Words and Censures ; another may , nay , and some do say so too , we have no Rule to compose a Sermon ; and I will say and testify , I know no more Rule for a precomposed Sermon to be preached , than for a precomposed Hymn that is to be sung , and I am satisfied I have equally in them both the like assistance of the Spirit . Your speaking here of the Spiritualness of the Gospel above the Law , doth nothing in your case . We grant it , and say , Our Singing differs now under the Gospel as to the Spirituality of it to that under the Law , as much as my other Gospel-Service or Worship doth . Our Sermons are no more made for us in God's Word than our Hymns are , and we have equal Direction in both these weighty ●●ses ; and I must tell you , this way of 〈◊〉 you use is enough , if People did observe it , to overthrow all visible Worship and Ordinances , unless we could make it appear , 〈◊〉 we had the immediate and extraordinary help of the Spirit in the discharge of them . Away , ●●ith one , with your carnal and human preaching , 't is a Form invented and done by Art , will you call this Gospel-preaching ? The Apostles 〈◊〉 as they were moved by a mighty Spirit within them ; you must preach by immediate inspiration and not precomposed Sermons , or else your Sermons are formal . Thus you open a Door for Quakerism , and throw St●●bling-blocks before the weak : I intreat you to consider of it . 2. Doubtless what the Apostles did by an extraordinary Spirit in bringing in a Doctrine and an Interpretation , &c. is a Rule for us in the ordinary Gifts ; for they preached and prayed , &c. by the wonderful or extraordinary Influences of the Spirit : and because we have not those Gifts , must we not be found in this Ordinance , viz. to sing , which is required in the New Testament ; we by the same Argument , must lay all others aside likewise , as the None-Churches have done : from such a way of arguing as you use here , the Lord deliver us . But what you speak on this occasion doth not concern them that sing David's Psalms ; therefore if composed Hymns were not justified by God's Word as comprehended in Hymns and spiritual Songs , Col. ● . 16. then the Book of Psalms , as our Brethren say , are wholly intended , and then they must be sung , and them only ; but we see no reason so to believe . Eusebiw speaks of the Christians singing of Hymns to Christ as to God , in the first Century , which shews it was the Practice of the Church in the Primitive Times to sing other Hymns besides those in the Book of Psalms . As to Forms of Prayer , the Lord hath left us a Form , by which we are directed how to pray ; and so he has left us his Word , and the Psalms of David , that we may know how to compile our Hymns as well as our Sermons , by the help and assistance of his Spirit : there is no more a Form of Preaching left , than there is a Form of Hymns : and what tho Christians differ in their singing , they also differ in their method or form of Preaching as much ; and your Argument ( say you what you will ) 〈◊〉 alike against the one as against the other . But is it unlawful to premeditate what we design to ask of God in Prayer ? Have not some in Prayer , and Fasting-days in Churches , drawn 〈◊〉 several things as a Form of those Cases 〈◊〉 they agreed together to spread before the Lord , and is this Form sinful think you ? But 〈◊〉 of this hereafter . IV. Of Womens Singing . Object . You say , Women ought not to sing in the Church , because not suffered to speak in the Church , and also because singing is teaching . By the way then it appears , the bare Melody in the Heart , where you say is the Essence of Singing , that is not Singing , by your own Assertion . Thus you destroy what you would build . Answ . But if Women may not speak nor ●●ach in no sense in the Church , they must not be admitted to give an account of their Conversion in the Church , or how God was pleased to work upon their Souls : for that Practice is full of Teaching and Instruction , and has been blessed to the Conversion of some other Persons that have been by . But I will be at the pains to transcribe what worthy Mr. Cotton hath said to this Objection , it appears others have brought it before you . The second scruple about Singers is , saith he , whether Women may sing as well as Men ? for in this Point there be some deal with us , as Pharaoh dealt with the Isr●●lites● who , tho he was at first utterly unwilling that any of them should go to sacrifice 〈◊〉 the Lord in the Wilderness , yet being 〈◊〉 length convinced that they must go , then 〈◊〉 was content the Men should go , but not 〈◊〉 Women , Exod. 10. 11. So here , some that were altogether against singing of Psalm●● at all with lively Voices , yet being convinced that it is a Moral Worship of God , warranted in Scripture , then if there must be a singing , one alone must sing , not all , 〈◊〉 ( if all ) the Men only and not the Women . He then mentions your Objection , to which he replies . 1. One Answer , saith he , may at once remove both Scruples , and withal clear the Truth ; it is apparent by the Scope and Context of both these Scriptures , that a Woman is not permitted to speak in the Church . ( 1. ) By way of teaching , whether in expounding or applying Scripture ; for this the Apostle accounteth an Act of Authority , which is unlawful for a Woman to usurp over the Man , 1 Tim. 2. 13. And besides , the Woman is more subject to Error than the Man , ver . 14. and therefore might sooner prove a Seducer , if she became a Teacher . ( 2. ) Yet nevertheless in two cases it is clear a Woman may speak in the Church . ● . In way of Subjection , when she is to give account of her Offence ; thus Peter questioned Sapphira before the Church , touching the price of Land sold by her and her Husband , &c. and she accordingly spake in the Church , to give her Answer to the Question , Acts 5. 8. 2. In way of singing forth the Praises of God together with the rest of the Congregation , for 't is evident the Apostle layeth no greater restraint upon Women for silence in the Church , than the Law put upon them before , for so himself speaketh in the place alledged , 1 Cor. 14. 34. it is not permited to a Woman to speak , but to be under Subjection , 〈◊〉 also saith the Law. 2. The Apostle then requireth the same Subjection in the Woman which the Law put upon them . Now it is certain , the Law , yea , the Law-giver Moses , did permit Miriam , and the Women in the Song of Thansgiving , to sing the Praises of God : Sing ye to the Lord , for he hath triumphed gloriously the Horse and his Rider hath he thrown into the Sea , which may be a ground sufficient to justify the lawfulness of Womens singing together with the Men the Praises of the Lord ; and accordingly in the Primitive Churches it was the ancient Practice of Women to sing the publick Praises of the Lord , we read recorded in the Ecclesiastical History , Socrates Chap. 18 Greek Copy , and Chap. 16. of the Latin , Theodoret's third Book , Chap. 17. Obj. But ( say you ) there is no Institution for Womens Singing . Answ . No need ; 't is a Moral Duty . You may ask whether they are to praise God as well , and demand a word of Institution for their Breaking of Bread with the Church ? for you know some demand a Proof for that . V. Of the Order of Singing . What need you talk of Order about Singing , or of Womens Singing , when the Essence of it being in the Heart , is sufficient , though the Act or Thing it self be never done . But to proceed ; This you say we have plainly and clearly delivered to us , 1 Cor. 14. 20 , to 34. How is it then , Brethren ? when ye come together , every one of you hath a Psalm , hath a Doctrine , hath a Tongue , hath an Interpretation ; let all things be done to edifying . That which you infer from hence is , that this is the Rule for our Practice , viz. one by one , or one after another , must speak and exercise their Gifts , and not all together ; and so he that has the Gift of a Psalm , he is singly , or alone , by himself to sing as in Prayer and Preaching . Answ . The Apostle directs that Church in the exercise of extraordinary Gifts . There was , 't is clear , confusion about the exercises of those Gifts in the Church of Corinth ; it seems this was their practice some times , viz. Every one of them who had a Doctrine , and that had a Psalm , and so of the rest , would come forth with them together . May be many Preach together who had Doctrines , and at the same time ▪ every one that had a Psalm , they would come forth with their Psalm and Sing● and so those who had the Gift of Tongues , and a Gift to interpret , might do the like , which the Apostle shews them was Confusion ; and if they did thus , and Unbelievers come into their Assemblies at such time , would not they say they were mad ? Now , 1. to open this place of Scripture , it will be necessary to consider what disorderly practice it was Paul reproves them of ; and no doubt it was the Confusion before mentioned , two , three , or more , bringing forth their Doctrine together ; and others , who had other differing Gifts coming forth together with them too , ( 't is very like at the same time ) . 2. The Rule to regulate these Disorders . And now let this once and for ever be noted , and well heeded , viz. That the ordinary way of the Administration of all Gifts , and performance of all Ordinances in the Churches , must be the Rule for the extraordinary Gifts , and performance of Ordinances . 3. Then in the third place , we must consider the manner of the performance of Ordinances , and exercise of Gifts , according to the Nature of the Gifts and Ordinances . And now as to the Gift of Teaching , Interpreting , Prophesying , &c. only one was to be the Mouth ; Let the Prophets speak one by one , and let the other judg : if any thing be revealed to him that sitteth by , let the first hold his peace . To act contrary to this Rule , is Confusion ; and so of some other Gifts and Ordinances , whole Nature were in themselves the same , so they were to be done . And now as to Singing , that being always performed with Voices together , both in the Old Testament , and by Christ and his Disciples , and by Paul and Silas , and so enjoined on the Churches ; they who had a Psalm , that is , as I conclude , a Psalm of David , to bring forth by an extraordinary Spirit , which might not be the Matter of the Psalm , but the Manner of bringing it forth in an unknown Tongue , and it may be in a Tune too that others might not understand , and so upon both respects others could not sing with him , nor the Church be edified ; he was not so to bring forth his Psalm , unless there was an Interpreter who might give it forth to the People , that they might sing together , as always that Ordinance was practised in the Publick Congregation . And this appears to be the sense of the place by Paul's own words ; When I pray , I will pray with the Spirit , and with the Vnderstanding ; that is , in a known Tongue , to my own Understanding , and to the Understanding of others . And when I sing , I will sing with the Spirit , and I will sing with the Vnderstanding also : that is , If I sing in the Church , I will not sing in an unknown Tongue , so that others cannot understand what I sing , and so cannot sing with me . He doth not mean , doubtless , his own Understanding only , but the Understanding of others also ; so that , according to the Nature of the Ordinance , all might be edified , and all might be comforted . Now this being so , as I am well satisfied 't is the meaning of the Spirit , what an endless stir is here of one Man's singing alone in the exercise of an extraordinary Gift , which cannot be proved by the Wit of Man from the Text ? much less had it been so , would it have been a Rule to the Churches in ordinary Administrations of Christ's Ordinances . Though for several to preach together , that would be Confusion ; yet to sing together would be none , but the greater and the more sweet Melody , as Mr. Sid●ultan ●●ws . Nor would the Unbeliever , to hear a Congregation sing together , say , Are they not mad ? because this sort of Singing was always practised , both among the Jews , and also among the Gentile Nations . And so much to this Text. And whereas you say , If any one had such a Gift , and came forth to sing alone in the Church , ( as you fancy some did in that Church ) you should bless God for so great a Presence of his Spirit among his People , pag. 23. I assure you , I should charge him with introducing a Practice no where warranted in the Scripture , and so no sign of God's Presence at all , but a meer Innovation in God's Worship , being without Precept or Example . VI. Objections Answered . I am now come to your last Thesis , wherein you pretend to answer some of our Arguments and Scriptures for Singing Psalms , Hymns , and Spiritual Songs . And if I meet with any thing pertinent , I shall reply to it , or else pass it by as not worthy of an Answer . And such is the first you bring , as alledged by us from 〈◊〉 . 15. And the second is like to it , about 〈◊〉 and Barak , as if they together did not , could no : sing that Song , when the Holy Ghost positively says they did . The Holy Ghost saith , that Moses and the Congregation of Israel sung , and you would fain make us believe , it was some extraordinary Extasy : 〈◊〉 we from thence must have Dancing too , which I have already fully answered . Your third Reply , That the Singing that was in the Temple was extraordinary , and so in the Apostles Time. Answ . We deny the latter , Singing was no more performed in the Gospel-time , by an extraordinary Spirit and Manner , than Prayer , Preaching , and all other Ordinances ; and by the Argument we have not those extraordinary 〈◊〉 now to perform one Duty , so not another . And if we must throw one Ordinance away from thence , we must ( as the Non-Churches say ) lay them all aside , and practise none at all , till we are endowed with Power from on High , as the Apostles were , viz. to Preach , Prophesy , and sing Psalms , Hymns , and Spiritual Songs , by Inspiration , or by the extraordinary Gifts of the Holy Ghost . For as Singing , ( it being a moral Duty as well as Prayer , so it was in the Church of the Jews before the Glory of their Temple-Worship ) : so Prayer and Preaching , being ordinary Duties , and parts of Natural Religion ( as well as brought under Divine Institution for the more orderly and spiritual performance of them ) , yet in the glorious Time of the Gospel were all done by an extraordinary Spirit , or by Miraculous Gifts ; 't is evident , therefore , extraordinary Gifts in the Gospel-day , were not only suited ( as you imagine ) to tune their Hearts and Tongues to sing the Praises of God only , but also to Pray , Preach , Prophesy , and so to perform the whole of Gospel-Ordinances and Worship , which was to confirm each Ordinance in particular , and the whole of the Christian Religion in general , Mark 16 , 17 , 18 , 19. Heb. 2. 3 , 4. And therefore we have no more reason to lay aside or neglect Singing the Praises of God , till those extraordinary Gifts shall return , ( which we have no ground to expect ever will ) than we have to lay aside Prayer , Preaching , Baptism , the Lord's Supper , and every other Duty and Ordinance , since Singing of Psalms , &c. is injoined on the Churches as well as other Ordinances are . What you say in the 27th Page , about the Winter of Afflictions , when that is past , and the time of the Singing of Birds is come , at the appearance of Christ's Kingdom , which will fully perfect the Glory of Temple-worship . You mistake that Text in Cant. 2. for all Expositors generally agree , that that Place resers to two things ; first , to the coming of Christ in the Flesh , the time of the Jewish-Church-state , or the dark and cloudy days before Christ came , is set forth by Winter ; 't is known the Afflictions and Miseries of God's People , before Christ came , was great , but then the glorious Sun arose , or the Day-spring 〈◊〉 on high visited the Earth , ( Luk. 1. 79. ) and the longed-for Spring came in , and then the 〈◊〉 of the Turtle was heard in that and other Lands ; and the Birds of Heaven and Earth began to sing , I mean , both the Angels , and Saints also , with Grace in their Hearts , in a most spiritual and heavenly manner , to the Lord. Secondly , By Winter may be meant , as they shew , that time while a Soul abides in its natural estate , and when regenerated by the Grace of God , then Winter is past , and then the time for that Soul to sing is come ; and such also then hear the Voice of Christ , that blessed Turtle , sweetly by his Spirit , speaking peace to their Souls . But if , in the third place , it should also allude to the Churches final Deliverance from all outward Afflictions in the latter Days , and so they have an extraordinary Cause to praise God , and sing his Praises forth in those Times for temporal Salvation ; doth it follow from thence we must not sing forth his Praises till then ? 't is a horrible mistake , to think Saints are more to be concerned to ●ing to the Lord for outward Blessings , and worldly Peace and Prosperity on Earth , than for their spiritual Blessings , and Priviledges through Christ , for the redemption of their Souls from Sin and eternal Wrath ; no : For these Mercies we have infinitely more cause to sing , than for all those great things you hint at ; besides , that Song will be rather the Song of Moses , than the Song of the Lamb ; the one was for temporal Deliverance and Salvation , the other is for spiritual and eternal Mercies . True , when that time comes when we shall sing both those Songs together , then the Melody may be the sweeter ; but though there are extraordinary times of Prayer and Praises , yet that ought not to hinder the Saints from praying and singing at other times . Your Reply in the fourth place , to that in Isa . 52. 8 , 9. viz. Thy Watchmen shall lift up the Voice , with the Voice together shall they sing , is nothing to the purpose at all : What though the word will bear their making a noise , o● shouting , yet 't is a joyful Noise , or a Noise of Singing , and a Singing with their Voice together as a found of the great Jubilee . And now , though you would have this place to refer to the thousand Years Reign , yet the Apostle applies it positively to the time of the Gospel , see Rom. 10. 15. Come , the Day of Gospel-Grace , Gospel-Light , Gospel-Glory and Priviledges , is like the great Jubilee , when desolate Souls , who like waste places come to be renewed , and the Church rebuilt , and Ordinances restored , this is the time to sing , this is the chief cause of Joy and Gladness . Many Men ignorantly apply Prophecies to the thousand Years Reign , that refer to the time of the Gospel which began in the Apostles days : besides , there is a Doubt in the Hearts of many Men about that thousand Years ; 't is a Mystery not yet understood clearly . No doubt , the Antitype of Solomon's Temple ( say you what you please ) was the Gospel-Church in the days of the Apostles , and so downward , and not the thousand Years Reign : for the Glory of the second Temple , was a Type of the Glory of the Church in the latter days of the World , as the best of our Expositors have excellently opened it to be so : therefore , what you speak , pag. 28. makes against your self ; for if the Institution of Singing which was in the Levitical Temple-worship , was compleated as to the Antitype in the Apostles Days , as touching the beginning of it , and not as you imagine ; and there is no doubt but 't is so , for when the Antitype was come , then the Shadow of Aaron's Order , and musical Instruments , fled away , and then nothing was left but Singing with Heart and Voice , by the Spirit , to the Lord. Your fift Reply is , to that of Christ and his Disciples singing of an Hymn after the Supper , pag. 29. which ( you say ) might be no more than giving of Thanks , or saying Grace . Answ . We have answered this Objection fully already ; but by the way , had it been no more than his giving of Thanks , why doth the Hloly Ghost express it in the plural Number ? 't is said , He took Bread , and blessed it ; and he 〈◊〉 the Cup , and gave Thanks , ( so some Translations render it ) ; but now at the close 't is said , they sung an Hymn . Besides , multitudes of Learned Men do tell you , that from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they hymned ; it is truly and rightly translated into English , they sung an Hymn . Dr. Du Veil , who was as Learned a Man as most this present Age hath in it , saith , in his literal Explanation of the Acts of the Apostles , Chap. 16. ver . 25. pag. 67. thus ; Hymns are Songs , which contain the Praise of God. If it be Praise , and not of God , it is not an Hymn ; if it be Praise , and of God , if it be not sung , it is not an Hymn : it must therefore , that it may be an Hymn , have these three things , viz. 1. Praise ; 2. And of God ; 3. And a Song . Now this being an Hymn our Saviour and his Disciples used in praising of God , the Doctor affirms , they sung ; and so did Paul and Silas . But this is the old way of such who ever opposed a Truth , when pinch'd , presently fly out upon the Translators , 't is so to be read in the Greek , &c. whereas all the World knows , that as our Translators were able Scholars , so they were very holy and upright Men : Besides , our Annotators , and all Expositors , generally say 't is truly rendred ; and 't is a bad thing unjustly to find fault with the Translators of the Holy Bible . To perswade your Reader , if you could , that the Disciples did not sing with our Saviour , ( or they did not sing together ) you bring , that Passage of Hannah's mental praying , or speaking in her Heart , 1 Sam. 1. 11 , 13. How impertinent this is , I may leave to all . You suppose still , because there is a Mental or Heart-praying , there is a Mental or Heart-singing also : you may , after the same manner say , there is a Mental or Heart-preaching likewise . There is no proper Singing , I tell you again , without the Voice . But you think you have done it at last , from Acts 4. 24. Where it is said , The Disciples lifted up their Voice with one accord to God ; and yet did , as you conclude , do no more than pray as we do , that is , only one was the Mouth . Answ . 1. Some say they lifted up their Voice by an extraordinary manner , by a miraculous Spirit that was upon them , and all uttered the same thing together Prayer-wise . 2. Others say , they lifted up their Voice together in Singing : And I find one great Author calling this the Apostles Song . 'T is evident , the Matter they uttered , is part of the Second Psalm . 3. Our Annotators intimate , as if all their Voices were joined together , in saying Amen . Now there can be nothing concluded or inferred on any certainty for your purpose from hence : If I should say , that as they prayed , for so they did the Text says ; yet when 't is said they lifted up their Voice to God with one accord , they sung the Second Psalm , it may be as probably so as any thing else . However , I have made it appear plain , that it may be said , there is a Praying together , ( though but one is the Mouth ) but there is no Singing together , 〈◊〉 but one sings , and the rest are silent , and sing not . In your sixth place , you reply to that in Acts 16. 25. about Paul and Silas singing Praifes , you say just nothing , pag. 32. For though Hymnos is nto praise ; yet , say the Learned , 't is such a Praising as is by Singing . Here I perceive you would quarrel again with the Translators : 't is plain , you are not willing to have any Singing to be in your Bible . If there is no Singing , you should not have told us so much about the Essence of it : don't abuse the Text , 't is not said , they prayed and praised God ; but , 't is said , they prayed , and sung Praises unto God. Though all Singing to God , is a praising of him , yet all Praising is not a Singing his Praises . Your seventh Reply , is from that in Ephes . 5. 19. Your chief Business here is , to shew how Psalms , Hymos , and Spiritual Songs are rendered . Pray , Brother , let you and I leave those nice Distinctions to better Scholars than you or I pretend to be . Some do say , they refer wholly to the Titles of the Book of Psalms ; others 〈◊〉 the Psalms of David , and to all Sacred Hymns and Songs . Besides these , 1. Here is Singing enjoined , that 's evident . 2. Here is the Word of Christ prescribed , as the Matter in general to be sung . 3. Here are Psalms , Hymns , and Spiritual Songs as the Form ; and this cannot be denied , without palpable Violence offered to the Spirit . But you would not have Old-Testament Names given to New-Testament Things , in Singing , but give no reason for it ; Prayer was called Prayer in the Old Testament , and Praises called Praises , and Laws called Ordinances ; and so they are called in the New : And why not Singing calling Singing , and Psalms of David called Psalms , and Hymns called Hymns in the New Testament , as well as in the Old ? These Cavils argue you want Matter to object against Christ's Ordinance of Singing , as you fain would do . You intimate , as if the Holy Ghost had injoined Singing of such Psalms , Hymns , and Spiritual Songs , that no Body knows what they be ; but you think they may be known hereafter ; as if we had an imperfect Gospel , and can't understand the Duties of it , till some extraordinary effusion of the Spirit comes upon us . So it may be objected in other Cases , as the Quakers do about Baptism and the Lord's Supper , who cry down our Ordinances , as none of those the Holy Ghost gave forth , nor our Preaching neither , but they are all spiritual Things , and must be done by a Spirit of Inspiration , pag. 34 , 35. Nothing can be more 〈◊〉 , nor destructive to the Christian Religi●● , than such arguing as you use . Your eighth Reply , is to our proof of Sing●● being a Moral Duty ; and the substance of 〈◊〉 you say to this , is , 1. That the Wicked 〈◊〉 perform Moral Duties acceptably to God , 〈◊〉 plowing of the Wicked being Sin ; and wince 〈◊〉 Minds are Carnal , they cannot perform 〈◊〉 which is Spiritual : And in regard they 〈◊〉 not their Sins , nor need of a Christ , they 〈◊〉 no cause to sing : Or to this effect I find 〈◊〉 speaking , pag. 37. Answ . Doth it follow , because they cannot 〈◊〉 , nor praise God as they ought , they ought 〈◊〉 to pray nor praise God at all ? God deli●● them from such Doctrine . And because 〈◊〉 cannot bless God , nor sing to him for the work of Grace on their own Hearts , or for 〈◊〉 Spiritual Mercies which they have not yet 〈◊〉 , ought they not to sing his Praises for 〈◊〉 Works of God in Creation , Provision , Pre●●vation , and all outward Blessings they have 〈◊〉 from him as their Creator and Bene●●ctor ? Nay , may they not sing his Praises for 〈◊〉 , and the Gospel , and for the Means of 〈◊〉 Conversion ? And why then did David 〈◊〉 upon all Men on Earth to sing and praise God ? I find you are so lift up here , as to cry out against Forms that God hath ordained to be used , 〈◊〉 there are many Forms of things that are 〈◊〉 , and of Divine Institution . All Spiritual Ordinances have Matter and Form ; 〈◊〉 is no Prayer , ( nor Sermon neither ) tho ne'r 〈◊〉 Spiritual , but it has its Form. We read of 〈◊〉 Form of Doctrine , Form of sound Words : Baptism , and Breaking of Bread , have their For●● And if Men must attend ( as helps ) upon 〈◊〉 Forms of Religion , they must do nothing 〈◊〉 mind wholly that which you call the Essence 〈◊〉 things within their Spirits . But what is here 〈◊〉 gainsay what we say , that this is a Moral Duty Moral Duties are perpetually obliging , 〈◊〉 must be done as well as Men are able to 〈◊〉 them . Must not all Men worship and adore the blessed God , and discharge their Duties according to the Light and Law of God in their Consciences , as far as they may be helped ? Why 〈◊〉 they suffered to hear the Gospel preached ? they cannot hear it ( you may say ) aright , who hav● not Faith , therefore must not hear at all . Your ninth Reply is , to that about the continual Cause Christians have to praise God , ●ay to celebrate his Praises in the highest manne● they are able ; and therefore ( as we say ) to sing his Praises in his Publick Worship : This in general you grant . Yet you say it doth not follow from thence we should so sing his Praises . 1. Because in this Life our Joys and Consolations are mix'd with Sorrow and Affliction , &c. We are in our Sackcloth State , &c. Answ . I have answered this twice already 〈◊〉 What though we have Sorrow and Afflictions , 〈◊〉 God lose his Praises therefore ? As sorrow●● , ( saith Paul ) yet always rejoicing : Nay , 〈◊〉 have cause to 〈◊〉 ●nd praise God for Af●●ctions , and for his Presence and Help in and 〈◊〉 them . Did not Christ and his Disciples sing , just 〈◊〉 the most dismal Time of Sorrow and 〈◊〉 ? and Paul and Silas sung when in 〈◊〉 , and their Feet were in the Stocks ? And 〈◊〉 not the hundred and forty four thousand 〈◊〉 a new Song under Antichrist's Reign ? For 〈◊〉 Expositors generally agree , that that place 〈◊〉 to that Time : And 't is plain , before the 〈◊〉 Angels came out of the Temple , clothed 〈◊〉 white Raiment , these sing for being 〈◊〉 by Christ's Blood from among Men●● this we still say is the chief Cause of Singing : And shall we be such Hypocrites , to be 〈◊〉 affected with outward Blessings , than 〈◊〉 inward Spiritual and Eternal Blessings ? 〈◊〉 did not the Christians , in the Time of the 〈◊〉 Persecutions , when they suffered the 〈◊〉 Torments Men could invent , sing Psalms 〈◊〉 Hymns unto God ? This can be no more 〈◊〉 , than that there were such Persecutions , since they that relate the Story of their Sufferings , gave us an account of this their Practice . Nay , and though they were discovered by their singing , and put to death , yet they would not decline this sacred and sweet Duty . Object . 2. But , secondly , you say , Euery true Christian , nor the Church of Christ in general , is able to sing Praises to God in 〈◊〉 Publick Worship , because the greatest numbe● of them have not 〈◊〉 to the Faith of Assurance of the Love of God in Christ ; they are Babes , &c. pag. 42 , 43. Answ . And therefore may the not , 〈◊〉 they not praise God ? this is strange Doctrine What is Singing to God , but to celebrate 〈◊〉 Praises ? and must not weak Christians 〈◊〉 this as well as strong , because they have no● arrived to the Faith of Assurance ? alas this 〈◊〉 but to fill up Paper , or the number of Objections to no purpose , for you will not allow the strong to sing , no more than the weak and yet in pag. 5. of your Book you affirm , 〈◊〉 Spiritual and Vocal Singing was used in 〈◊〉 Primitive and Apostolical Church , is undeniable● Let me tell you , there is no Christian but may see cause to praise God , nay , to sing his Praise , 〈◊〉 the weak Ones , and those under trouble , as well as the Strong : But no Church imposes upon every Member to sing ; they who can't see they have cause , may forbear at such times ; for tho all are called upon to rejoice evermore , yet doth God give all , at all times , ability thus to do ? such may be the temptations of some , that they can't do it , or at leastwise not to such a degree . Your tenth Reply is about formal Prayer , and Singing used under the Law ; therefore you intimate as if we should say , Why may not 〈◊〉 Prayer & Singing be used under the Gospel ? p. 43. Here you tell your Reader , That the Ministers and Worship under the Law were not so Spiritual : that Church consisted of Abraham's c●rnal Seed , ( this is all very true thus far ) so that their Instituted Worship was Formal , 〈◊〉 , Ceremonial , Carnal and Typical , suitable to them ; and the Design of God to make them and their Church-state 〈◊〉 Type , Shadow and figure of his calling a spiritual People into a 〈◊〉 spiritual Church-state , to serve him in 〈◊〉 spiritual Ordinances , in Spirit and Truth ; and so you go on . Answ . We are not a pleading for Formal prayer , nor Formal Singing , nor Formal Preaching neither , nor for any Ceremony of the Mosaical Law , but for Spiritual Prayer , Spiritual Singing , and Spiritual Preaching , and only for Spiritual and Gospel-Ordinances . But let me tell you , no Body who shall read these Lines , ( who does not know you ) but must and would conclude , you are against all 〈◊〉 and external Ordinances ; they are Expressions like what are oft sound in Quakers ●ooks , and seem to be more directly levelled against that Carnal and Formal outward Ordinance of Water-Baptism , and Bread and Wine , ( as the Quakers call them ) than against Singing ; because Singing the Praises of God , is so far from being a Carnal Ordinance , that 't is that which all believe the Angels and glorified Saints in Heaven are found exercised in ; 〈◊〉 , and all the Saints shall be found in to all 〈◊〉 . Sure you have less cause thus to 〈◊〉 upon Singing God's Praises , than against 〈◊〉 outward Ordinance whatsoever you could object against . But I perceive what you aim at , viz. th● Matter must not be precomposed ; that 's the Formal Business with you . I will tell you , 〈◊〉 an extraordinary Gift of Singing was given to a Man , both in Matter and Manner , ye● it must be a Form to others that sing with him ; for he must either write it , and so give 〈◊〉 forth to them , or else speak the words of the Hymn he has to sing , or else how should they sing with him ? So that since you would 〈◊〉 none to sing but one Man alone , 't is no marvel you so oppose the Singing of the Psalm of David , or precomposed Hymns taken 〈◊〉 of the Word of Christ . Moses , that you say sung by Inspiration , th● he had the Matter of his Song given to him immediately from God , yet did he give it ou● by speaking or writing to the Congregation● else how could they have sung it with him , 〈◊〉 the Holy Ghost positively says they did ? so that that was formal too with you . Nay , 〈◊〉 extraordinary Prophets first received the Word of the Lord , and may be sometimes some considerable while before they delivered it out to the People ; nay , we find Jeremiah wrote par● of his Prophecy in a Roll , was not that a Form they could repeat the same words over again● and sometimes did . 'T is not material whether the Form be David's Psalms , or Hymns give● out by an extraordinary or by an ordinary hel● of the Spirit , if others sing with him that ha● it , you will , I perceive , say that 't is formal● tho it be never so spiritual ; but I deny that 〈◊〉 have any Rule to expect Men should bring forth any thing in the Worship of God by an extraordinary Spirit to be preached or sung , but what is contained in the Word of Christ , or is taken out of the Scripture , or agrees thereunto ; because that is a perfect Rule both for Matter and Form , in the performance of all Religious Worship , and Ordinances of the Gospel ; and that which you call carnal and formal , I say , is spiritual . The Prayers that a Minister makes in the publick Congregation may , and oft do , contain many Scripture-Expressions , ( may be half his Prayer may be such ) and who shall say he doth not pray spiritually ? Nay , moreover , and that Prayer some will tell you is a Form to others , which he that is the Mouth puts up , and many times I have heard some good and godly Christians speak softly over the same words in the Congregation . Now since all Forms are cried down by you , sure this must needs be a 〈◊〉 Crime , or a carnal and formal Practice . There is nothing , I tell you again , without its Form : Is not the reading of God's Word a formal thing ? and yet dare you say that is no Duty to be performed in the Church ? If a formal thing , then , by your arguing , say I , 't is no Duty to read the Scripture in private neither . Now because all legal Forms are gone , must all Gospel and Spiritual Forms go too ? In all Administrations we should see to our Spirits that they be not formal , but that with Life and Spirituality we perform every Duty , &c. Have we not a kind of Form prescribed us by our Brethren and Sisters , and others too when they put up their Bills , and tell us what they would have us to ask or desire of God for them ? this would run us into strange Scruples . Must we tell them they must not put words into our Mouths , we must pray as the Spirit moves us , and can't tell whether we shall pray for them or no ? Your eleventh Reply is this , viz , You intimate that we say , that Prayer under the Gospel is an Ordinance of the same nature it was under the Law , and therefore Singing under the Gospel may be of the same nature , &c. To this ( you say ) that it is true , that private Prayer is a Duty of the same nature under the Gospel as it was under the Law. But their Prayers , you say , were delivered formerly with dark Shadows and carnal Ordinances ; for whilst the Priest was offering the Sacrifices , the Priests and Levites in Songs with Instruments of Musick delivered such Prayers , and Psalms , and Praises as were appointed for the publick Service of God : Therefore ( say you ) whatsoever Singing hath been , or still may be in Gospel-times , may as well differ from the Old-Testament-Temple-singing . Answ . Here you have wounded your self , and not us in the least . It appears your Exception lies against our praying in Gospel-times as much as against our singing from thence . For we must not sing with united Voices , with Grace in our Hearts to the Lord , or at leastwise the singing in such a form or manner under the Law , is no Rule for us ; because they sing not only with their Voices , but had Musical Instruments also . Why now I reason thus ; We must not pray with our Voice in Gospel-days , or at leastwise the Saints so praying under the Law can be no Rule for us , because they had dark Shadows mixt with their Prayers as you affirm they had ; so that since we have the Essence of both these Duties in our Spirit , which God looks more ●●pecially at , and we are capable to worship him acceptably without the Verbal and Vocal Instruments of our Body , we must not with our Tongues neither pray ner sing the Praises of God : the one follows as naturally from the Premises as the other , by which all may see the Consequences of your Arguments against Singing . Alas , the true matter of the case is this ; If People would be rightly informed : Vocal Prayer is God's Ordinance , and a Moral Duty as well as instituted ; and the Saints praying and keeping Days of Fasting and Prayer , and Days of Thanksgiving under the Law , is a Rule for us : but all Shadows and Ceremonies they used in Prayer under that Dispensation , is nailed to the Cross of Christ , or bu●ied with him . And so in like manner the singing the Praises of God with our Voices is God's holy Ordinance , and a Moral Duty , ( tho brought also under Institution ) ; yet all those Shadows and Ceremonies that they used in their singing under the Dispensation of the Law , as Instruments of Musick , &c. are nailed to the Cross and buried with Christ , as being Ceremonial . The like might be said in respect of Preaching then and now ; for there were some things then in tha● Administration that might be shadowing ; ye● Preaching abides God's Ordinance for ever . 〈◊〉 not in the Ministers Preaching under that Dispensation , yet 't is evident to be so in respect 〈◊〉 that Maintenance God appointed his Ministers then . May you not say that the Ministers of Chris● under the Gospel ought not to have any Maintenance at all allowed them , or at leastwise that Law of God ( that provided for his Minister● under that Dispensation ) is no Rule for it , because that was by Tythes , &c. which was 〈◊〉 Legal Right , and abrogated by Christ ? 'T is known some have drawn such an Inference : but I am glad to see our London-Elders better instructed ; for in the late Treatise , called The Gospel-Ministers Maintenance vindicated ▪ ( which is recommended to all the Churches by them joyntly ) you may see , tho they gran● Tithes did appertain to the Mosaical Law , and that that Law is abrogated , yet they affirm the Equitableness of that Law remains : And from hence they urge and press the Duty of the Ministers Maintenance now in Gospel-days on our People . Take the words as they lie in that Book , pag. 109. The Lord's People ought to be as careful in the discharge of their-Duty to Christ's Ministers now , as the Israelites were to the Levites ; tho , as we have already said , their Portion is not the Tenths of Mens Increase , nor the first Fruits , which Law is abrogated , yet the Equity of that Law ( that is a Moral Duty ) remaineth perpetually ; as the Apostle observes , Do you not know that they which minister about holy things , live of the things of the Temple ? and they that wait at the Altar , partake of the Altar ? &c. 1 Cor. 9. 13. Why even so it is in the case of singing the Praises of God. Under the Mosaical Law the Lord's People used Musical Instruments in that Ordinance , which was a Legal Rite , and is abrogated ; but Singing is a Duty still : and from hence too it appears so to be upon the very same scot of Account , viz. because the Equity of it in all respects remains , and is the same , i. e. God deserves equally to be praised now as then ; 〈◊〉 there is the same reason we should sing his Praises now as they had . Nay , since we have received greater Grace , greater Light , clearer Discoveries of his Will , and greater and more glorious Blessings and Priviledges than they had ( we having the Substance of those things which they had but the Shadow of ) there is more reason we should sing the Praises of God now than they had then . For now under the Gospel , the time of singing of Birds is come , Cant. 2. 12. 〈◊〉 't is to be done more spititually ( without Musical Instruments ) only with our Voices together , with Grace in our Hearts to the Lord Col. 3. 16. In like manner also Israel in their assembling together to worship God ( which also is a moral Duty ) had then a glorious external Temple to worship in , as well as Musical Instruments in their Worship ; but because 〈◊〉 under the Gospel have no such glorious external Temple , must we not meet together to worship God at all ? or was their assembling together so to do , no Rule for us to perform that great religious Duty ? 't is easy to 〈◊〉 Ceremonial Rites , and places then used , from moral and perpetual Ordinances , and to shew how those external Rites and Shadows are gone , and yet that part which is moral remains forever . The same holdeth good in respect of the Jewish Day of Worship , as well as to their Place of Worship , and Musick in their Worship ; for there is no more natural or moral Holiness in one day than there is in another . True a time of Worship is moral from the fourth Commandment ( nay , and so may , as some have learnedly shewed , the seventh part of Time likewise , but that Day lies in the Breast and Power of him who is the Lord of the Sabbath , viz. Jesus Christ , who in the New Testament hath appointed the first Day of the Week , and not the last , to be the Day of Gospel-Worship for us ) but the Jewish seventh Day , as Reverend Calvin excellently hath shewed ( Institut . pag. 124 , 125 , 126. ) was Ceremonial . 1. Because called a Sign between God and the Children of Israel , Ezek. 20. 12. 2. From the nature of the Law it self , which was given forth and charged to be kept with such strictness , that it plainly appears to appertain to the Yoke of Bondage ; they were not to kindle a Fire through all their Dwellings on their Sabbath , nor to speak their own Words , nor think their own Thoughts : from hence Calvin shews God discovered the absolute need and necessity of a perfect and compleat Righteousness in order to Justification and Acceptation with God , i. e. that the Creature must be without Sin , or attain to a Cessation from the Thoughts of Evil , which figured forth the necessity of Christ's perfect Righteousness , and of that Spiritual Rest such who believe in him enter into . All that are in the old Nature , or whilst they remain under the old Covenant-state , do labour and are heavy laden , there is the six days work in the Antitype , but when they come to Christ , believe in Christ , then they cease from their own Works , and enter into Rest , according as Christ hath promised , Mat. 11. 28 , 29. then they enter into the Antitype of the Jewish Sabbath , Heb. 4. 3. This also appears by the Nature of the Precept it self , as laid down Exod. 20. wherein all may see it seems to be a meer carnal Ordinance , like others which were imposed on the People till the Time of Reformation , or till the Substance came . What was it God enjoined on them , but a cessation from all external Labour or Work ? In it thou shalt do no manner of Work , Thou , nor thy Son , nor thy Daughter , 〈◊〉 thy Man-servant , nor thy Maid-servant , nor thy Cattel , nor the Stranger which is within thy Gates . Exod. 20. 10. Here ( as this Law was written in Tables of Stone ) are no Religious Duties enjoined on that Day , but a ceasing from bodily Labour , which fully shews the purport of it . 4. 'T is called by the Apostle , ( amongst other Mosaical Rites ) a Shadow of things to come , but the Body ( or Substance of them ) is Christ , Col. 2. 17. And thus you may see how to exclude Ceremonial Rites used under the Law , that were joined to Moral Duties , and yet preserve that which is Moral in them . Doubtless though it is not our Duty to observe that Jewish Ceremony of the Seventh-Day-Sabbath , which was given forth and enjoined on them , yet the Law of the Fourth Commandment , as to a time of Worship ( as before ) remains to us , so doth Singing the Praises of God ; but the External Place of Jewish Worship , the Time and external Rites of their Worship , and the external Instruments of Musick then used in their Worship , went away altogether , and were buried with Christ . Object . Your twelfth Reply is , To that we say of precomposed Forms of Preaching , since the extraordinary Gifts of the Spirit are ceased ; 〈◊〉 must now pray and preach by its ordinary Gifts ; and if we are allowed to use precomposed Forms of Preaching , why not of ( they might say ) say you , Prayer and Singing also ? pag. 46. Answ . You seem to state this Objection not so fair as you ought , because you know we do not plead for such precomposed Forms of Prayer as we do of Preaching and Singing . But the Truth is , if there was no more to be said against using those Forms of Prayer ( that some contend for ) than what you have said , they might be lawful too . Therefore I shall trouble the Reader with a recital of what you say to this Objection against precomposed Forms of Prayer , and Singing ; and what you say for Forms of precomposed Sermons , since you seem to be for one , and against the other . I do acknowledg ( say you ) and assert , that we should not neglect Prayer , till we have an Extraordinary Gift or Impulse of Spirit unto Prayer ; but we should constantly go to God as we can , not only for continuance of those Mercies we have , but for further supplies of our inward and outward Wants , which are the chiefest part of Prayer . But Singing proceeds from a fulness of enjoyment , and is called a Breaking forth , and therefore requires a greater Measure of the Holy Spirit ; for we can pray for what we have not , but we should break forth into Singing for what we have , ●therwise we mock God , and draw nigh unto him with our Mouths , and honour him with 〈◊〉 Lips , when our Hearts are far from him , and our fear towards him taught by the Precepts of Men ; and therefore when I consider the present State and Frame of the Churches of Jesus Christ , I wonder that so many should be for Singing , when their Hearts are so much below Prayer ; for if we should go from Saint to Saint , we should find that this is the general Cry , I have a dead and stony Heart — I can't pray , I want the Spirit . — Now if thus it be , then where is the Spirit of Singing ? Will you lie , and express that with your Lips to God , which you have not in your Hearts ? Pag. 46 , 47. Answ . The substance of what you say here , is this , viz. That a greater Measure of the Spirit of God is required in Singing , than there is required in Praying ; but you give no Reason for it . The Apostle saith , When I pray , I will pray with the Spirit ; and when I sing , I will sing with the Spirit , &c. 1 Cor. 14. 15. He doth not hint , he needed greater help to do the one , than to do the other . There is no Duty nor Ordinance of the Gospel , that can be performed acceptably to God without the Spirit , or the gracious Influences thereof : And certainly no Man besides Mr. Marlow will say there is more need of the Spirit in its greater Influence in ordinary Occasions , or in common Worship to praise God , nay , to sing his Praise , than there is to pray , and in the doing other Duties . You mention that in Isa . 52. 38. of Breaking forth . Why is that then a Vocal Singing ? it was hinted by you ( even now ) to be some kind of shouting or rejoicing , pag. 29. as if it was no such thing ( as here you seem to grant it to be ) when you think it will serve your turn another way : But all may perceive , by your arguing against Singing after the manner you do , ( that though the Essence in your sense be in our Spirits , and as others say , Singing is comprehended in their Praying , i. e. when they Praise God ) ; yet none of these in truth is proper Singing in your judgment ; for it it be , you contend against that which all Christians say they do own and perform . But to proceed . There may be , 't is plain , an extraordinary Spirit of Prayer at some times , and an extraordinary Influence in Preaching , and an extraordinary Occasion to perform those Duties likewise , and so in Singiug : But must not we therefore be found in the performance of each of these Duties at any other time ? And have not all true Christians always in themselves the chiefest cause or ground of Singing forth the Praises of God that can be , viz. the consideration of Redeeming and Regenerating Grace , though sometimes to such degrees , they do not find that liveliness in their Spirits to do it ? Moreover , we ought to strive to be filled with the Spirit , that we may both Pray , Preach , and Hear also . But sometimes we have not those fillings of the Spirit in such a measure as at other times , yet must Pray , Preach , Hear , and Sing also ; for the Argument or Motive of Singing , ( as of our other Duties , ) doth not lie in our being so exactly qualified to do it , or in our extraordinary fitness for the Duty , but in the requirement of God , 't is his Ordinance , and may be our Sin if we are not so fit to praise God as we should be , nor are no more fit to pray and hear the Word preached . Object . But some may object , Doth not James only injoin Singing of Psalms , when People are merry , or find great cause of inward Joy in the Lord ? Answ . No , by no means , this must not be granted : for if so , then People must never pray but when they are afflicted . Do but read the Text , Is any among you afflicted ? let him pray . Is any merry ? let him sing Psalms . Jam. 5. 13. Sure 't is the Duty of the Lord's People to pray as well when they are not afflicted , but are in Health , and in Prospirity ; 't is always on fit and proper Occasions to be done , but when afflicted more especially , then in a more than ordinary manner to be in the Duty of Prayer . So , and in the like manner , 't is our Duty to rejoice and sing the Praises of God always , on all proper Occasions ; but when any are more then ordinarily lifted up with the Goodness of God , or filled with the Comforts of the Holy Spirit ; which is intended doubtless in that phrase , Is any Merry ? then they should in an especial manner sing Psalms , or Hymns , of Praises to God. Also from hence we may argue , that as it is the Duty of one afflicted Person thus by himself to pray , so when the whole Church is afflicted , they in an especial manner should keep days of Prayer together ; and so they oftentimes do on such an account : Yet it is the Duty of the Church to pray at other times notwithstanding . Why so it is in the case of Singing , when the whole Church of God hath received some signal Mercies in an especial manner , they ought together to give Thanks to God , and sing his Praise ; but yet , notwithstanding , they ought to sing the Praises of God at other times , as well as pray at other times ; and nothing is in the least hinted here in this place by the Apostle James to the contrary . Object . But we have no Command to sing in our Publick Assemblies , either before or after Sermon , nor any Precedent that any Gospel-Church did so . Answ . You must take heed and avoid needless Questions and Contentions . We have no Command to pray in our Publick Assemblies , either before or after Sermons ; nor no Precedent that any Gospel-Church did so , Must we not use that Practice therefore ? I am sure this Argument is as strong against the one as 't is against the other . Obj. But we are commanded to pray always , and that is a very convenient time when the Word of God is preached ; every thing is sanctified by the Word of God and Prayer . Answ . So we are commanded to rejoice evermore , 1 Thess . 5. 16. and in every thing to give thanks to God , Phil. 4. 4 , 6. And to sing his Praises , is the highest way or manner of rejocing and giving Thanks to God we are capable of attaining to , as it appears in all the Scripture ; And also by the example of the Holy Angels , who this way rejoice and give Thanks to God. Besides , the Preacher may pray before he comes out of his Closet , or secretly in his Heart when in the Pulpit , and answer those general Precepts : so that you may see what such kind of Cavilings will bring us to . 'T is evident we read of several Sermons the Apostle Peter preached , and Paul too , and some of them in Church-Assemblies , but no more mention is made of praying before or after their Sermons , than is of their Singing . And is it not as convenient a time when we hear the Excellencies of Jesus Christ , and the infinite Love of God , and the Happiness of Believers opened , then to sing and praise God , as it is a proper Season to pray to God for a Blessing upon the Word ? there is the like parity of Reason for the one as there is for the other . If any has the advantage , 't is the Ordinance of Singing , for two Reasons ; the one is a Precept , the other a Precedent . The Precept is given us by David , containing a Prophecy of the Gospel-days , and Gospel-Church . Psal . 100. 1. Make a joyful Noise unto the Lord , all ye Lands : Come before his presence with Singing . So Psal . 95. O Come let us sing unto the Lord : let us make a joyful Noise to the Rock of our Salvation . And , vers . 2. Let us make a joyful Noise unto him with Psalms . This all People , i. e. the Gentile-Churches are required to do as well as others , and to do it too when they come into the Presence of God ; which 〈◊〉 Expositors say , intends our coming into God's Presence in his Publick Worship . Moreover , the Watch-men ( and desolate Places , or Souls who have been like desolate Places ) saith 〈◊〉 Prophet , shall lift up the Voice , with the Voice together shall they sing , Isa . 52. 7 , 8. And these Watch-men are those whose Feet are beautiful 〈◊〉 the Mountains , who preach the Gospel of Peace , and bring glad-tidings of good things . And this very Text the Apostle applies in ge●●●al to Gospel-Ministers in their publick Preaching of Christ in Christian Assemblies , see Rom. 10. 15. But we having so largely in this Treatise opened this , we shall say no more to it here . As touching Examples , we have the Church of God , viz. Israel of old , who sung together in Exod. 15. 1. and in many other places ; 〈◊〉 , always generally when they came together to worship God , as they prayed to him , so they sang Praises to him ; which we have proved is no Ceremony of Moses's Law , but a Moral Duty , and so a Perpetual Ordinance . And in the New-Testament we have the Example of Christ himself with his Disciples , who after that part of Publick Worship , viz. celebrating the Holy Supper , sung an Hymn together . O how sad a thing is it that Men should go about to restrain , or withhold Praises from the Lord which are due to his holy Name , and wherein we are said to glorify him ! Psal . 50. 23. I am perswaded they will have but little Thanks from him one day for their thus doing . And truly that want of God's Presence , or liveliness of Spirit , or that cause of Complainings that are in our Churches , ( of which you speak ) may partly arise from hence , i. e. from the general neglect of this great Duty , in which God of old appeared amongst his People , like a cloud , to fill his House with his glorious Presence , 2 Chron. 5. 13. owned also by God's gracious Testimony in giving his People 〈…〉 such eminent Victories over their Enemies , 2 Chron. 20. 21 , 22. And when they had consulted with the People , and appointed Singers unto the Lord , that they should praise the Lord in the Beauty of Holiness , they went out before the Army , and to say , Praise the Lord , for 〈◊〉 Mercy endureth for ever . And when they began to sing and to praise , the Lord set Ambushments against the Children of Ammon , Moab , and Mount Seir which came against Judah , and they were smitten . Israel's Success , ( saith Mr. Wells ) follows Israel's Singing . If the Lord's People will be found in their Duty , they shall not want God's Presence . To this I might add that glorious witness of his Presence in delivering Paul and Silas out of Prison , upon their Praying and Singing Praises to him , Act. 16. There may , 't is true , be a natural Joy , or false Rapture , by an erring Spirit : but that Joy and Presence of God we meet with in his own Way and Ordinance , nay in the same Ordinance in which he met with his People of old , we may be sure is to be prized , and esteemed as no natural or counterfeit Joy , say you what you please . If in singing Psalms , Hymns , &c. there is no other Rule or Directions given in the New Testament differing from the Practice of the Saints before the Law , under the Law , and in Gospel-days , performed by Christ and his Disciples ; Then no Christian has cause in the least to doubt but so we are to sing , since 't is a Duty , and injoyned on the Churches in the New Testament , Ephes . 5. 19. Col. 3. 16. But this I have spoken largely to already likewise . See Chap. 9. In Pag. 47. of your Book , you say , As to Forms of Prayer and Singing , you have sufficiently treated of them before , and that the sufficient Gifts of the Spirit shall continue for the Worship of God in the Gospel-Church to the end of the World ; and therefore your Business here you say is , only to shew that the using a Form of Preaching , is no Example for a Form of Singing — Because , say you , there is reason for a Form of Preaching from God's Word , and Example of Christ himself , who read a Text , and then preached from it ; though as he was not , so others are not limited to that , or any particular Forms ; yet it is lawful for them , and required of them to compare Spiritual Things with Spiritual , and to give themselves to reading and meditation , and to hold fast the form of sound Words , rightly dividing the Word of Truth — So that where the Scripture gives us a liberty , we may use it ; but it is our Sin to take it where it is forbidden , as you say , you have shewed in a form of Prayer and Singing . Answ . In vain is all this : for all the Saints and Ministers of Christ in all the World , know there is no one form of Preaching laid down in all the Scripture . We have no direct Precept nor Example to preach in the form of taking a Text of Scripture , and to raise a Doctrine from it , and then Generals and Particulars , with Application ; 't is left to the faithful Servants of God to make use of such a Form or Manner as the Spirit of God may help them to , and the best Form or Method they ought and do make use of , which they judg may most tend to the profit of the People . That place you mention of our Saviour taking a Text , and then preaching from it , is scarcely true ; however 't is a greater proof for a Form of Reading the Scripture in our Publick Assemblies , than for taking a Text to preach from it . The Text saith , He went into the Synagogue of the Jews on the Sabbath-day , and stood up to read . Aud there was delivered to him the Book of the Prophet Isaias ; and when he had opened the Book , he found the place where it was written , The Spirit of the Lord is upon me , &c. Luk. 4. 17 , 18. And he closed the Book ( so do not we ) and gave it again to the Minister , vers . 20. And began to say unto them , This day is this Scripture fulfilled in your Ears , vers . 21. We read of no more he spake unto them from that Scripture . And as touching those general Directions you mention , of comparing spiritual Things with Spiritual , &c. 1 Cor. 2. 13. the Apostle doth not prescribe a Form of Preaching , but shews , as our Annotators observe , how they did disclaim those Orations of the Athenian Philosophers , using a plain and spiritual Stile , giving the naked Truths of God , without any paint of gawdery Phrase , speaking the Oracles of God as the Oracles of God , fitting Spiritual Things to Spiritual Persons , or opening one Scripture by another . But certain it is , they preached by an Immediate and extraordinary Spirit or Inspiration ; And so do not we , but by an ordinary Spirit from the mediate Word , and therefore must study , and are left to use what Method we think may be ( as I said before ) most profitable for the Edification of the People : so that although the Matter of our Sermons are God's Word , and so Divine and Sacred , yet the Form or Method , you may as well call Formal and Human , as so to call our Sacred Hymns , &c. God hath graciously owned nevertheless this form of Preaching , and daily doth , for the conversion of many Sinners ; and so he doth our way of Singing , to the comforting and refreshing the Souls of many Saints . — We have matter to be sung plainly expressed , viz. the Word of Christ , in Psalms , and they are well known ; and also Hymns and Spiritual Songs , which are also easily known by such who are Spiritual , whether they be the Sacred Word of Christ as to the Matter of them or not , as it may be known , that the Doctrine is so which we hear preached . As touching David's Psalms , they are formally God's Word as well as materially so : and since we are exhorted to sing Hymns and Spiritual Songs , I ask whether those Hymns and Spiritual Songs could be without a Form , either immediately , or mediately precomposed by the Spirit ? and whether the Spirit of God doth not , may not assist God's Servants now in precomposed Hymns , as he did of old ? Object . But may be you will say , They are not in Metre in the Scripture , but other words are added to make them fit to be Songs , and that is humane . Answ . We have none of the words in our own Tongue , which were originally given forth , by the Holy Ghost ; for the Holy Men of old who gave forth the Scriptures , spake them either in Hebrew or Greek words . And therefore some may object our Translation of the Bible is Humane , and our Scripture not God's Word ; besides we have many humane Supplements , as I said before , added , to make the sense good in our English Tongue : And as touching Meter , Prose and Verse is all one , if the same Truth be contained in the Verse as is in the Prose : And if it be equal Feet , or measured fitly to be sung , we do not matter Rhime at all . And so some tell you David's Psalms were left in the Original . But should we miss it , either in the form of Preaching , or Singing the Praises of God , since we can appeal to God we do both as nigh the Rule of the Word as we have received Light and Understanding , Who do you think will be most excusable in the Day of Christ , we , or such , who because they are not arrived to a satisfaction about the Form or Manner of Preaching , or of Singing , will do neither of them , or at leastwise wholly live in omission of the last , and yet say they believe 't is an Ordinance of Christ ? And let me tell you , to admit of this nice Exception against practising of an Ordinance , because we do not know the exact Form , this will run us into a multitude of needless and frivolous Objections in the administration of other Ordinances ; one or two of which I have met withal . As for Example . In Breaking of Bread , ( saith one ) you ought to have but one Loaf , because Christ's Body was but one entire Body , and the Church is said to be but one Bread ; therefore ( saith he ) if you have many Loaves , you err , in the form of this Ordinance ; and as by you practised , 't is humane and devised . Saith another , As soon as you have broke the Bread , you must pour forth the Wine ; because so soon as Christ's Body was broke , his Blood came forth . Saith a Third , You must eat all , and let none remain ; which others deny . One says , We must eat plentifully , for Christ so bids his Friends , Cant. 5. 1. Saith another , A little quantity of Bread , and so of the Cup , will answer the Form of the Administration . So in the Form of Baptism , one may say , You must Baptize the Person forwards ; saith another , Backwards ; one may say , with a swift Motion ; another may say , it must be done with a slow Motion , and let the Person lie some time buried in the Water , that we may have the clear Representation of the Burial of Christ . Would not these be silly Objections ? And yet these appertain to the Form of the Administration of Christ's Ordinance . But as the Apostle saith , 1 Cor. 11. 16. If any seem contentious , we have no such Custom , nor the Church of God. We read , the Children of Israel for a long time had lost an Ordinance , viz. that of sitting in Booths in the Feast of Tabernacles , Nehem. 8. 14. which had not been done from the days of Joshuah the Son of Nun , vers . 17. so that none were then living to tell them the Form of those Booths . Suppose now that one had said , they must be made this way , and another that way ; and they should not have agreed about the Form or Fashion of these Booths , would this have justified some others among them to have said , We will have no Booths at all , unless there be some extraordinary Prophet to shew us the Form or Manner how they should be made ? No sure , there were none among them that we read of that were of such a Spirit ; or if there had , doubtless they would have been worthy of Reproof : but they all , according as they found it written in the Law , which God commanded Moses , &c. they went to work , and 〈◊〉 down Olive-branches , and Pine-branches , and Myrtle-branches , and made them Booths . Lord grant us the like Wisdom in this great Case , about the lost , or long-neglected Ordinance amongst us , of Singing of Psalms , Hymns , and Spiritual Songs . Object . Singing is a piece of Art ; Who can 〈◊〉 if he be not taught , so that he may do it artifically ? &c. Can this be a part of Sacred Gospel-Worship ? Answ . As this Objection excludes this Holy Ordinance of Christ ; so it would likewise exclude other Duties . You will not admit it , because it cannot be done without Art. There is , I must tell you , an Art in Speaking , and no Man but has need to learn and be in●tructed to speak as he ought , that he may not ●ender himself ridiculous , especially when he speaks about Divine Things . How rarely and ●egantly do some Men express themselves to ●●ify others , by improving their natural Parts ? Also there is an Art in Preaching ; and all young Men , when they begin to take upon them that Work , need instruction how to handle a Doctrine . And so I may say in Praying too ; but I have shewed in this Treatise , that Men are as apt ; by natural Instincts , to sing , as they are to speak : And Paul shews , in 1 Cor. 14. that all who have Spiritual Gifts , should use them with all Wisdom ; so that the Church , and all God's People , may be edified . If the Trumpet gives an uncertain Sound , who shall prepare himself to the Battel ? The Method of Preaching must be learned and improved , and that well too . Some who have great Gifts , yet cannot utter themselves in an Eloquent manner to the profit of others , and it may be , because they are against studying the Rule or Art of Speaking : But all the World knows the way of Singing is easily learned ; And who gave Men those Faculties of Learning ? &c. Natural Gifts , as well as Spiritual , are to be improved to the Honour of God. Is not Reading of God's Word an Ordinance of the Gospel , and part of God's Worship ? and must not People learn to read ? And is not that a piece of Art as well as Singing ? can People read unless they are learned ? 'T is well if some of them who make this Objection , do not suffer their Children to sing vain Songs , whilst they plead against singing of Psalms , Hymns , and Spiritual Songs . But since 't is so natural for all , especially in Youth , to learn to sing , and so easily attained , ought not Parents to instruct their Children about what they should sing , and what not , that so Art and Nature too ( as some call them ) may be improved to the Honour of God ? Grace makes Natural Gifts and Arts to become Spiritual ; for the very words of gracious Persons are , or ought to be Spiritual : the more of Art Men have to express themselves , the more useful , by the Grace of God , they are made to others . If it had not been for Art and Learning , how should we have come to the knowledg of the Scriptures , they being locked up from us in unknown Tongues ? Object . Some have objected against Singing , because that Gift and Manner , as they suppose , which was used in the Primitive Time in Singing , was not continued , and successively handed down to us . Answ . By the same manner they might object against the Bible , and say , We ought not to receive it , because God did not continue the Gift of Tongues in the Church , that by virtue of those Gifts , the Old and New Testament ( without Humane Art ) might be delivered to us : Nay , and against Preaching too , &c. for those Gifts in the Apostolical manner of Preaching , was not continued nor handed down to us ; nay , what Ordinance had not lost its Primitive Form under the Apostacy ? The Conclusion . AND now , Brother , suffer me to make a little Improvement likewise , as well as you ; and notwithstanding your Conclusion savours of much Bitterness , I would fain have mine end with all Sweetness : if there is any Tartness , I cannot well help it . First . Whereas you infer singing together of David's Psalms , or any humane precomposed Forms , is a corrupting the pure Worship of God , in mingling Law and Gospel , or humane and divine things together . First , I infer , That to sing David's Psalms and Scripture-Hymns , and sacred Songs taken out of the Word of Christ , together in the publick Worship of God , is an holy Ordinance of Christ , and not in the least to mingle Law and Gospel together any otherwise than the Holy Ghost hath done it ; for Moral Duties are the same in the Law and Gospel . Secondly ; Whereas you say , This will lead us to return from whence we came , at a Dog to his Vomit , and as a Sow that was washed , to her wallowing in the Mire . I say , 1. You do not write like an humble and trembling-hearted Christian , but shew too much Gall and Worm-wood in your Spirit . And , 2. I say , to sing the Psalms of David , and other sacred Scripture-Hymns and spiritual Songs , is to build up the old waste places , and restore the ancient Paths to dwell in , and a going forward and not backward . Thirdly ; You would , you say , have the Leaders among us seriously consider , that are for such formal Singing ( as you call it ) whether they will be able to plead at the Bar of Christ for this Practice , tho they may urge it on their fellow-Brethren here , &c. and you put up a kind of Prayer , that God would give us a true sight and sense of the evil Consequences of this Error ( as you are pleased to call it ) that we may not cause his People to sin , but that with sound Doctrine we may strengthen the weak Hands and feeble Knees , &c. Answ . I must intreat you to consider , whether you will be able to give a good account at the Bar of Jesus Christ , for endeavouring to diminish from God's Word ; nay , from Christ's New Testament , ; for sure we are , singing of Psalms , Hymns and spiritual Songs is one Ordinance found therein , which you strive to take way , and foolishly plead only for a thing called the Essence of it , without the Act or discharge 〈◊〉 the Duty according to the nature of the Ordinance , and so contrive a new kind of singing out of the dark Imagination of your Heart , and add that in the stead of it , which is not understood by the generality of Mankind , and so make us to believe ( if you could ) that Christ hath left an Ordinance that there is no way to come to any Certainty how it should be performed ; and hereby also lay a just occasion of Offence , or a Stumbling-block in the way of weak Christians , to think they may practise Ordinances acceptably to God ( which requires the bodily Organs ) without the Body , and so deny the Body to glorify God , tho redeemed to that end ; and expose our Glory ( viz. our Tongue ) to Reproach and Shame , and consequently rob God of some part , nay , one great part of his glorious Praise , and his poor Church of much sweet Comfort and Soul-Refreshment in his blessed Ordinance , as I have shewed in the first Chapter . Moreover , consider what an account you will have to give to the Judg of the Quick and Dead , for saying , when the Scripture saith they sung , ( viz. Christ and his Disciples ) they did but give Thanks , or say Grace , from the remote and indirect Signification of the Greek Word ; or else sung alone , and not his Disciples with him . See what Reverend Mr. Cotton hath said in Pag. 14. of his Book , in Answer to such a kind of Objection as you make , mentioning that place of David , Psal . 3. 4. & Psal . 77. 1. I cried to the Lord with my Voice : Shall a Man detract from his meaning , and say ( saith Mr. Cotton ) he cried to God only with his Heart ? So when David exhorteth the Gentile Churches to make a joyful Noise unto the Lord , you do detract from his meaning , when you make his meaning to be , not that we should sing unto him with our Voice , but that we should only make Melody to him in our Hearts ? such 〈◊〉 ( ●aith he ) from the Word is alike disallowed and accursed of God , as adding to his Word , ( or otherwise , say I , a diminishing from it . ) Object . But , saith he , you object singing of Psalms with the Voice , is but a Type of that Melody in the Heart , or to that purpose I find he speaks . Answ . 1. No Scripture ( saith he ) speaketh of it as a Type , nor doth any Evidence of Reason declare it . 2. You might as well say , that praying with the Voice was a Type of praying with the Heart , and so it is abolished . 3. If singing of Psalms with a loud Voice had been a typical Worship , David would not have exhorted us to the Practice of it on the Lord's-Day under the New Testament , Psal . 95. 1 , 2 , 7. 4. Christ and his Apostles would not have used it in the Lord's-Supper , which is a Feast of the New Testament ; nor would Paul and Silas have used it in Prison among the Gentiles ; nor would the Apostle have injoyned it on the Churches . 5. The Light of Nature is never wont to teach us Types and Shadows ; doth it not as well teach us to praise God in singing with our Tongues in times of our rejoycing , as to cry to God with our Voices in times of distress ? Fourthly ; Whereas you would have us to consider , that if we err from the Rule in offering Praises to God contrary to his Appointment , whether we do not worship God in vain ? I say to you , whilst we thus offer Praises to God , it appears we worship him according to his Appointment , and so acceptable to him , and to his Glory , and our Comfort . Strange , ours is not right and spiritual Singing ! and yet you can find no other way according to the Rule to perform that sacred Duty and Ordinance . Thus I have answered your Book ( as well as the Lord hath been pleased to help me ) according to your Request ; for I was 〈◊〉 by you to do it you well know before several Witnesses : But did not I think the Name and Honour of God lay at stake , and the Information of man● of his dear Saints and People , in order to the● further Comfort and Establishment in his whol● Mind and Will , I should not have answered yo● in the matter ; and if you , or any body else shall see cause to reply , I shall be ready to return an Answer , if I find it do deserve or nee● one , if God is pleased to spare my Life , and t● enable me in the Work. And now one word to you , my dear Brethren and Sisters , whose Souls are established in thi● sweet and heavenly Ordinance . First , Consider how universally this Ordinance hath been practised , of singing the Praise● of God. 1. By variety of Persons ; as Kings and godly Princes , as Moses , who was a King in Jesurun , Deut. 33. 5. David , Joshaphat , Solomon , &c. By worthy Governours , as Nehemiah , &c. by Prophets , by the whole Congregation of God's People ; by Christ and his Apostles ; by the holy Martyrs of Jesus in the Primitive Times . 2. In all places ; by Moses in the Wilderness , Exod. 15. by David in the Tabernacle , by Solomon in the Temple , by Jehoshaphat in the Camp , by Christ and his Disciples at the holy Supper , by Paul and Sila● in Prison . 3. In almost all Conditions ; in times of Imprisonment , in Persecution and Martyrdom . 4. By all Sexes , both Men , Women and Maidens , old Men and Children . 5. Nay , and how all Creatures in Heaven and in Earth are called upon by the Holy Ghost to sing forth the Praises of God. 6. Consider how God hath honoured it with his Presence and gracious Acceptance , 2 Chron. 5. 13. with Victory over Enemies , 2 Chron. 20. 21 , 22. 7. Confirmed by Miracles , Act. 16. 25 , 26. Secondly , Consider that Singing is , 1. The Musick of Nature , as Mr. Wells observes , the Trees and Woods by a Metonymy are said to sing : And what sweet Musick do the pretty Birds make in the Air and Woods ? 2. 'T is the Musick of Ordinances , as appears by our Saviour's singing with his Disciples at the Celebration of one of the highest and most sublime Ordinances of the Gospel . 3. Singing is the Musick and Melody of Saints . 4. 'T is the Musick and Melody of Angels . 5. 'T is and shall be the Musick and Melody of Heaven , the glorious and glorified Saints and Angels send up their Praises this way . But , my Brethren , be intreated to cry to God , that you may pray and sing with the Spirit , and with Vnderstanding also , 1 Cor. 14. 15. and with Grace in your Hearts , labour after Holy and Heavenly Frames . We must sing with Affections ; let your joyful Noise be from the sense of God's Love in a dear Redeemer to your own Souls . Let it be by exciting your Graces , let Faith be in exercise in this Duty , as well as in Prayer , and under the Word . Let it be with inward Joy ; remember it is your Duty to rejoice evermore , and what then can hinder your Singing God's Praises at any time ? Let it be for Spiritual Mercies and Blessings ; chiefly , more for deliverance from your Sin , than from your Suffering . You have found that Singing is not only sweet and raising to the Spirit , but also full o● Instruction ; nay , I have heard how God has blessed it to the Conversion of some Souls , as well as to the Consolation of others . Austis is very excellent to this purpose ; Quantu● flevi in hymnis & canticis suavè 〈◊〉 Ecclesiae tuae , voces ill● influebant 〈◊〉 & eliquabatur veritas tua in cor meum , ex ea effluebat , inde effectus pietatis ; & currebant lachrymae , & benè mihi erat cum eis . How sweetly ( saith he ) have I wept in Hymns and Songs at the sounding of thy Church , the Voices flew into mine Ears , and thy Truth melted into mine Heart , and from thence flew forth the Effects of Godliness ; the Tears ran down mine Eyes , and it was well with me when I was with them . Aug. in his Preface to the Psalms , Cap. 6. FINIS . AN ANSWER TO Mr. Marlow's Appendix . Wherein his Arguments to prove that Singing of Psalms , Hymns , and Spiritual Songs , was performed in the Primitive Church by a Special or an Extraordinary Gift , and therefore not to be practised in these Days , Are Examined , and clearly Detected . Also some Reflections on what he speaks on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hymnos : And on his undue Quotations of divers Learned Men. By a Learned Hand . Psal . 119. 141. I am small and despised : yet do not I forget thy Precepts . 1 Cor. 14. 22. Wherefore Tongues are for a Sign , not to them that believe , but to them that believe not : but Prophesying serveth not for them that believe not , but for them that believe . By B. KEACH . London , Printed for the Author , and sóld by John Hancock in Castle-Alley on the West side of the Royal-Exchange , and by the Author at his House near Horselydown in Southwark . 1691. To all the Saints and Churches of Jesus Christ , Christian Salutation . Honoured , and Beloved ; IT grieves me I have further occasion to trouble you after this manner : I know not what should move Mr. Marlow to write his Appendix , just at a time when he was told I was writing an Answer to his first Discourse : he might have had a little Patience , and have staid till my Treatise was published , whereby he might the better have perceived , whether what he wrote the last Year would abide the Test or Trial of God's Word or not : This is therefore his second Attempt in publick against God's holy Ordinance of singing of Psalms , Hymns , &c. before any body appeared visibly to oppose , or put a stop to his undue Proceedings . For what Call he had to begin this Controversy at such an unseasonable time , I know not ; but since he has done it , certainly● none can see any just cause to blame me for standing up in the Defence of that Truth of Jesus Christ , which I am so well satisfied about , and established in , and that too as it is practised by the Church , to whom I am related as an unworthy Member , and above twenty Baptized Congregations besides in this Nation . Tho before I went about it , I offered my Brethren ( him or any other ) a sober and friendly Conference in the Spirit of Meekness , which I could not obtain , tho I did not give such a publick Challenge as my Brother intimates in that strange Epistle he hath wrote to me ; but upon the coming forth of his Book , I was troubled , and would have had it been discoursed in the General Assembly , but that was not consented to ; and then I told my honoured and Reverend Brethren my purpose was to give an Answer to his Book , but did not enter upon it till I was urged by several , and particularly by Mr. Marlow himself , before divers Witnesses , in such kind of words as these , i. e. Answer me like a Man. Whether he is answered like a Man , or but like a Child , is left to your Consideration , 't is done according to that Light and Ability God hath been pleased to bestow upon me . But if he , or any of his Helpers , do see cause to reply , they must answer such Persons who have wrote upon this Truth , like Men , and Men too of great Parts , Learning and Piety , or let them not trouble me nor the World any more . As touching his Epistle to the Churches , I shall take but little notice of it , nor of that he hath writ to my self , sith in my Judgment , neither of them signify much ; you are Men of greater Wisdom than to be frightned out of an Ordinance , or deterred from seeking after the Knowledg of it , with these scurrilous Names of Error , Apostacy , Human Tradition , prelimited Forms , mischievous Error , Carnal Forms , Carnal Worship , &c. These are hard Words , and do not bespeak a trembling Heart , nor a humble Spirit , and better becomes a Man that pretends to Infallibility . But what some Men want of sound Arguments , they think to make up by hard Words and Confidence ; but this will never do with you . How hath our Practice of baptizing Believers , &c. been branded with the reproachful Name of Error ? and 't is very observable how some Men of far greater Parts and Ability than my Brothers or mine , either have cried out against the Reign of Christ , Conversion of the Gentiles , and calling of the Jews , as a gross Error , as witness Mr. Richard Baxter particularly of late . 'T is Arguments I know you look for , and if you find those of Mr. Marlow's to prevail against what I have said , do not regard what I have wrote in the least ; for I would have your Faith ( as the Apostle speaks ) to stand in the Power of God , and not in the Wisdom of M●n . The smallness of the Number of our Churches who are in the Practice of this Ordinance , I also know will signify nothing with you , provided it be proved to be a Truth of Jesus Christ : What tho there was not one of our Churches that had Light in it , it would certainly the more concern them to enquire after it . And tho he hath so coursly saluted me , &c. yet I am not concerned at it further , than to bewail his Confidence and Ignorance , to say no worse , I know no Men in any Age , who appeared first to vindicate a Truth , which others call an Error , but have met with the same Usage I meet withal from our Brother ; who , I hope , is a good Man , and means well , yet is he strangely beclouded . As I have been a Preacher up of Spiritual Worship ( as he says ) and that too more than thirty Years ( tho a poor and unworthy one ; ) so through the Grace of God , I hope shall continue to do unto the end of my days ; and 't is only Spiritual Worship , you may perceive , I plead for , in contending for singing of Psalms , Hymns , and Spiritual Songs , none of which three can be without their special and particular form . But must they needs be therefore carnal and humane Forms which appertain unto them ? I see 't is time to stand up for the Form of Ordinances , for the Form of Doctrine , and for the Form of sound Words ; for if we must part with singing of Psalms , Hymns , &c. from his pretended Arguments about Forms , all external Ordinances must go as well as that of Singing : In a word , we must give up our whole visible Profession , and wait for those extraordinary Gifts of the Spirit that were in the Primitive Time , if we must not sing till we have that extraordinary Gift to do it , which some had in the Apostles Days , and the like in discharge of every Gospel-Ordinance , which were to abide in the Church to the end of the World. He may as well therefore say , I do but counterfeit that excellent Gift in Preaching ( when I preach ) which was in the Primitive Gospel-Church , as thus to charge me in the case of our singing by the ordinary Gifts of the Spirit : Read his Epistle to me , Append. p. 15. It seems to me as if my Brother does not understand the nature of Moral Duties , or natural Worship , but mistakes , and thinks natural or moral Worship must needs be carnal , tho we never plead for the performance of any Duties that are moral naturally in themselves , without the help and assstance of God's Spirit , and the Graces thereof in our Hearts . Is it not part of natural Religion and Worship , to fear God , to love God , and trust in God , and that too with all our Hearts , and with all our Souls , and with all our Strength , and love our Neighbours as our selves ? &c. These Duties appertain to natural Religion ; yet without the divine Help and Influences of the Spirit , we can do none of them in a right manner ; no more , say I , can we pray , nor sing the Praises of God , which are Duties comprehended in our fearing , honouring , worshipping , and loving of him . And whereas Mr. Marlow reflects on me , as if I singled out my self more than others in London , in pushing on this practice of Singing . I must tell him , I have abundance of Peace in my Spirit in what I have done therein : And if our People ( I mean , the Church to whom I belong ) are one of the first Churches of our Perswasion in this City , found in the practice of this Sacred Ordinance , I am satisfied it will be to their great Honour , ( and not to their Reproach ) and that not only in succeeding Ages , but also in the Day of Jesus Christ . But , blessed be God , the greatest number of our worthy London-Elders are as well satisfied in this Truth as my self , and many of their People too , and will generally , I doubt not , in a little time get into the practice of it . Our Reverend Brother Knowllys 't is known is clear in it , and has practised it for some Years , though at present 't is not used in his Congregation . He told me lately , he is about to write in Vindication thereof , which he intends to publish in a short time , if the Lord please to spare his Life . And whereas Mr. Marlow affirms , as if I had brought Singing into our Congregation , to the grief and trouble of many of our Members ; it is false , for 't is known the Church hath been in this practice near twenty Years after Breaking of Bread , and near 14 Years on Thanksgiving-days in a mixt Congregation . And what was done of late in bringing it in after Sermon on the Lord's Days , was done by a regular Act of the Church in a solemn manner : And though some of our worthy Brethren and Sisters are at present somewhat dissatisfied with it , yet I doubt not but will in a little time see their Mistakes , if such busy Men as he do not in an undue manner blow up Coals of Contention amongst us . Can any sober Christian think he hath done well to publish the Private Affairs of a Particular Church to the whole World ? It seems to some as if he has hopes there will be a Breach in the Church , upon the Account of our Singing the Praises of God ; but I hope he will find our worthy Brethre●● understand themselves better than to go about to impose on the Church or Consciences of their Brethren , or to strive to pull down that which the Church and themselves too , have been a building for so many Years . Can there be a Man so left of God as to countenance any Persons to make a Schism in a Congragation , because they cannot forgo a Duty they have so long been satisfied in the practice of , and so the whole Body to submit to the Sentiments of a few Persons , as if they had Power over our Faith ? We do not say our dissatisfied Brethren shall sing with us , or we will have no fellowship with them ; no , God forbid we should impose on their Consciences . We do not look upon Singing , &c. an Essential of Communion ; 't is not for the being , but for the comfort and well-being of a Church . We have told our Brethren ( since we sing not till after our last Prayer ) if they cannot sing with us , nay , nor stay with the Church whilst we do sing , they may go forth , and we will not be offended . Should any countenance , through a hot and unaccountable zeal , such a Schism , it would make strange Confusion in our Churches . And since he thus publickly hints at this private Case amongst us , I had I thought a clear Call to open the matter plainly as it is , to clear my self and the Church , to all who may read his Epistle and this my Answer , for we have done nothing we have the least cause to be ashamed of , or unable to justif●● in the sight of God or Man. I shall add one word to the consideration of the Brethren of our Church , I doubt not but they will consider it . 1. If they look upon us equal in Knowledg and Uprightness towards God with themselves , they may see we have the same ground to be offended with them in diminishing from God's Word , as they may be with us , for adding ( as possibly they think ) to God's Word . 2. And let them consider 't is a horrid Evil to break the Bond of Spiritual Union , and unawares to wound the Body of Christ . Whose Work is it thus to do , but the Devil's ? and what a reproach doth it bring upon the Truth ? and how grievous is it to all truly Godly Ones , and grateful to the Enemies of our Sacred Profession ? Besides , upon such a trifle , can it be so hainous a Crime to be found often in that Duty , which they with us have so often and long been in the practice of , and in a mixt Assembly too , many and many times ? Besides , brought in by almost an unanimous Agreement in a solemn Church-Meeting , there being not , above five or six that shewed any publick dissent , nor they neither signifying any such dissatisfaction , i. e. that if we sang at such Times , they could not bear it ; nor do I hear they do desire us now to decline the said practice . Love will cover a greater Fault than this , for they may see cause to believe 't is not Self-Interest , but the Glory of God we wholly aim at● But to return . The truth is , I wonder any should be taken with his Book , for I never saw any thing come out in Print upon any controvertible Truth , that has less of Argument in it , or more of Confidence . And 't is not my Thoughts alone , nor more destruct●● Mediums made use of to the whole of the external Parts of Religion . Nay , one told me very lately , that one of our dissatisfied Members intimated to him , as if our Bible was not truly or rightly-translated ; and it seems to rise from what Mr. Marlow hath asserted in his Book about the word Hymnos . I fear'd that would be the Effect of his Attempt , if any Body regarded what he hath said upon that account . But , pray , what Call has he to rebuke me , after this publick manner , especially before the whole World ? If I had done any thing amiss in his Judgment in that Matter , I could wish he had had more Wisdom and Prudence , or else left the Controversy to some more discreet and abler Pen. I cannot forget the two Brethren that oppoposed Singing the Praises of God , and would not comply with the Church , ( though they did not separate themselves from the Church ) when first the practice of it was received amongst us near twenty Years ago . One of them soon after brought a great Reproach upon Religion by immoral Actions , and came to nothing ; and the other sometime after turned Quaker , and to my Face denied the Resurrection of his Body , &c. As to that way Mr. Marlow speaks of praising of God in Prayer , without singing of Praises , as being more suitable ( as he thinks ) to the ordinary Gifts of the Spirit . I must tell him , God's Word● our Rule ; and since God doth require his People to celebrate his Praises by singing Psalms , Hymns , &c. doubtless that suits as well with the ordinary Gifts of the Spirit , as such Gifts suit with Prayer , Preaching , &c. And I fear one day he will not be found able to give any good account of himself in his bold Attempt , in seeking to rob God of his glorious Praise by singing to him , as he hath enjoined us to do ; nor do I fear , but through the Help and Authority of God's Word , I shall , in the Day of Christ , stand with Joy and Confidence before him , upon this respect , when possibly he may be ashamed , if he has not sincere Repentence for what he has done . Is it not a false Assertion for him to say as he doth , ( in his Epistle to me ) That as to our way of Vocal Singing together● there is neither Command nor Example for it , either in the Old or New Testament ? I shall leave it to the Consideration of all wise and sober Men. Certainly all will conclude the Man is strangely left of God , especially considering he builds his main Confidence from a remote and indirect signification of a Greek Word , and yet , as I am told , understands not that Language neither . My Portion is , I perceive , to undergo hard Censures from Men ; but 't is no more than my Blessed Master met with ; and what am I that I should complain ? One said , He was a good Man : but others said , Nay , but he hath a Devil , and deceiveth the People . John ● . 12 , 20. The Lord increase Love among all the Saints , and a bearing and forbearing , a gentle and Christian Spirit . We all know but in part . And O that the Lord would be pleased to deliver Men , who profess the Gospel , from that horrid Sin of backbiting of their Neighbours , and from that bitter and unaccountable Spirit of Prejudice that seems to be gotten into the Hearts of some ; from whence they seem to tear the Names of their Brethren to pieces through undue Offences . These thnigs are matter of Lamentation , and I fear the forerunner of a dismal Hour that is coming upon us . Cannot Christians have the Liberty of their Consciences from their Brethren , to practise a Truth according to their Light , without being charged and censured after this manner , with Carnal Forms , and mischievous Error ? &c. I shall not retain you longer , but desire you , whoever you are , impartially to read and well weigh my sober Reply to my Brother's Appendix : I am glad it came forth before all my Treatise was printed off , though it is true it makes the Price more than I intended . There is a Reverend and Learned Friend , who meeting with Mr. Marlow's Appendix , finding him quoting learned Authors in an undue and unaccountable manner , to little purpose , ( which because it might possibly amuse the Unlearned and more unwary Reader ) he has , in love to this Sacred Truth , and to deliver the Souls of Men and Women from Mistakes , made some Reflections on what he has wrote on that account , at the close of this Reply . If the Lord please to bless what I and my Reverend Friend have said to the further clearing up the Truth , I shall not be troubled at my Pains nor Charge . I have been forc'd to repeat some things twice or thrice , by reason of his leading me in such an unusual Path. This is all at present , From him who is your unworthy Brother in the Gospel and Service of Jesus Christ , B. Keach . AN ANSWER To Mr. Marlow's APPENDIX . FIrst of all you tell us , That to praise God , or praising of God , is not confined to Songs of Praise ; but that there are other ways and manner of praising of him than such melodious Singing . Answer . We never yet asserted there was no other way or manner to praise God , than by singing of his Praise . Nor is there a Man who affirms any such thing that I know of ; but it is one thing to own those other ways of praising of God , and another thing for you utterly to deny this way , or the way we use in singing his Praise . But I must tell you , most Learned Men , nay , all that I have met with , do conclude , the Disciples , or those Children you speak of Matth. 21. 16. Luke 19. 37. did sing those Hosanna's to the Son of David , as I have shewed in the first Chapter of the foregoing Treatise . I perceive you have now at last raised the Auxiliaries against this Blessed Truth of Jesus Christ . But as a worthy Brother hinted the other day , Dr. Owen is a press'd Man , and as forced in so , he doth you no service at all , as will appear by what follows ; but more especially by what my worthy Friend has wrote at the close of this our Answer . The Doctor , from Heb. 2. 12. from the Greek word Hymneso se , I will hymn thee , i. e. I will praise thee ; saith , ( 1. ) what Christ will do , viz. He will sing Praise to God. ( 2. ) Where he will do it , i. e. in the midst of the Congregation . The expression of both these ( he saith ) is accommodated unto the Declaration of God's Name , and praising of him in the Temple . The singing of Hymns of Praise unto God in the great Congregation , was then a principal part of ' ●is Worship , &c. 2. The chearfulness and alacrity of the Spirit of Christ in this Work , he would do it with Joy and Singing . These are the Doctor 's words , as cited by you , Appendix , pag. 4. And thus did Christ sing with his Disciples , in that great Representative Church , as our Annotators call it . Now what is this to your purpose ? the Doctor tells you , that Hymneso se is Singing Praises to God : And how do you know but Christ might also often sing in the Temple , and in other great Congregations , though we do not read of it , since 't is said , that many other things did Jesus that are not written ? Joh. 21. 25. 1. Especially considering , since it was prophesied of him , that in the great Congregation he should sing God's Praise . 2. Because , as the Doctor observes , Singing in the Temple was one great part of God's Worship ; from whence 't is not likely our Saviour should neglect that part . Moreover , he positively affirms , Christ did , with chearfulness and joy , give Praise to God by Singing . 'T is well known Dr. Owen owned no other Singing than what we do ; he doth nowhere talk of the Effence of Singing in our Spirit , and so exclude vocal or proper Singing . 1. He acknowledges Singing , is Praising of God , so do we ; and say , 't is one of the highest ways of Praising him too . 2. He intimates there are other ways of praising of God , besides Singing his Praise ; though it clearly holdeth forth that our Saviour would praise God that way , namely , by Singing . And you would do well to observe what our late Learned Annotators speak upon that of Heb. 2. 12. these are are their words . Christ and they are of one Father , ( that is , the Saints are here called his Brethren ) he by Nature , and they by Grace , and from one Humane Parent , Luke 3. 23 , 38. and both of one Flesh ; He solemnly sung and Praised his Father with them ( say they ) at his Supper , Matth. 26. 30. in that Representative Church , Mark 14. 26. Yet we , as I said before , do readily grant , as the Doctor intimates , those other ways of Praising of God , and that Prayer , the Word of ●aith , and the Fruits of Obedience , hath a tendency to the Praise of God : But if the Doctor , and some other Learned Men , should intimate , that that Greek word Hymnos should in a remote sence signify Praising of God without Singing : we ask , Whether any o● them say those ways of Praises , without Singing , is the immediate , genuine , direct and primary signification of the word ? All your Helpers will fail you here . There are other Greek words to express those other ways of Praise to God besides Hymnos . You are upon a dangerous Rock ; you make it you● Business to trouble our People with the signification of the Greek word Hymnos , a Hymn , ( though you understand not that Language ) just after the same manner that the Ped●baptists do with the word Baptiz ; say they , i● signifies washing , as well as dipping , which learned Fisher grants . But how ? Take his words , 'T is ( saith he ) so taken improperly , indirectly , collaterally , by the by , or remotely , it so signifys , viz. a washing : But ( saith he ) the direct , immediate genuine and primary signification of the word Baptizo , is Immersion , Dipping , or to dip , &c. You , it seems , take the same way to destory the Ordinance of Singing God's Praises , as they take to destory the Ordinance of Baptism : But this will do your business no better than that will do theirs ; Dipping is Washing , but every Washing is not Dipping . Theirs is ( as Mr. Fisher observes ) an improper , remote , or indirect Baptism , that they infer from the improper Signification of the Greek word Baptizo , and so no true Baptism it all . So you , asserting from those Learned Men , that the Greek word Hymnos signifies a 〈◊〉 or common praising of God in Prayer : 't is , say I , but an improper , indirect and remote sort of Singing of God's Praise , that the Word will admit of in that sense , and so no Singing at all . If you discourse with learned Persons , they will tell you , that some Greek words do , in an improper or remote sense , bear several Significations ; but the direct , genuine , and proper signification of the Word is Singing , or , they sung . And now do you not think you are greatly to blame to make such a stir ●pon a word you understand not , after the manner you have done , and thereby cause Doubts to arise in the Minds of poor weak Christians about the Translation of the Holy Bible , and render our Famous and Learned Translators unfaithful ? But I hope our People will not regard or mind what you unadvisedly have wrote and said upon this Account . Have not the Translators , ( who compared divers Greek Copies together , ) been more faithful to give the proper , genuine and direct signification of the Word , they hymned , they sung an Hymn , than from the remote sense , they said Grace , or gave Thanks ? We read he gave Thanks when he took the Bread , &c. the word there in the Greek is , he Hymned . I have often said , to sing to God in aright manner , is praising of God , but all praising of God is not singing his Praises ; therefore they that translate the word , they praised God , speak the Truth , but they do not speak all the Truth . But if our Saviour and his Disciples did no more than in an ordinary manner give Thanks , as we do after Supper , our Translators do affirm a false thing , to say they sung an Hymn , as elsewhere I have more fully demonstrated ; because Singing is more , and a different thing from saying of Grace , as you hint an old Dutch Translation reads it . But not to muster up a multitude of learned Men , as I might do , who exactly agree with our Translators on that word , take ( once again ) what Dr. Du-Veil doth affirm , ( who understood , as I am informed , all the Oriental Tongues ) in his literal Explanation of the Acts of the Apostles , Acts 16. 25. ( tho I quoted him before ) citing Ruff Presbyter of Aquilia , in the Title of the 72 d Psalm saith , Hymns are Songs which contain the Praise of God : If it be Praise and not of God , it is not a Hymn ; if it be Praise , and of God , if it be not sung , it is not an Hymn ; it must therefore ( saith he ) that it may be an Hymn , have these three things [ Praise ] [ and of God ] [ and a Song ] : therefore Paul and Silas , saith the Doctor , sung Praises to God for the Honour put upon them , in that they suffered innocently for promoting the Glory of Christ . Many of the Learned Men you quote , say Hymnos is Praise , you need not say any more to that , we all own and grant it ; but 〈◊〉 also say the proper and genuine Signification of it , is praising of God by Singing . Now this being so , you basely abuse the Translators , ( Append. p. 12. ) in saying , Surely it must be granted that the word sung and sing in those four Scriptures were imprudent Auditions to those sacred Texts . These are your words . 'T is a shame 〈◊〉 Man of your Learning should ( to defend your own Fantasy ) charge the faithful and renowned Translators after this sort . These things being so , What Authority have you to say our Saviour and his Disciples did not sing ? or , what 〈…〉 any 〈◊〉 or Godly Christian to believe you , if you so boldly affirm it ? Therefore I , upon good Authority , in opposition to what you say , p. 12. that therefore from the Signification of the word Hymnos , there is a good and sacred Foundation or Warrant for such vocal melodious singing at or after the Lord 's Suppe● , seeing the word doth bear that as the direct and proper Signification of it . And also we say that what Christ did was a Rule for us in that of Singing , as well as in 〈◊〉 the Bread and breaking it ; and blessing it , and taking the Cup , &c. Must not we sing the Praises of Christ who have the Spirit 〈◊〉 in measure , because Christ had the Spirit without measure ? And because the Primitive Gospel-Church had the extraordinary Gifts of the Spirit in Prayer , Preaching , and Singing also , must we not pray , preach , nor sing ? if we must not do one of them , we must do none of them : And therefore in opposition to what you say , Pag. 13. of your Appendix , If the Practice of Christ and the Primitive Church , doth not bind us to the Observation of one Ordinance , viz. that of Singing , it binds us to the Observation of none ; 't is time to look about us , for your manner of arguing , I do declare , ( as 't was intimated to me the other day by my Reve●●nd Brother Knowles ) tends to the overthrow of all Gospel-Ordinances whatsoever ; therefore I warn all my Brethren to take heed how they hearken to you in this matter , as they tender the Glory of God , and the Establishment of all Gospel-Worship and Ordinances . But to proceed : 'T is an easy thing ( for any wary Reader , who is not willing to be deceived ) to perceive the Man hath a bad Cause in hand , and that he reasons not like a wise and enlightned understanding Christian . Which doth fully appear , if we consider the false and preposterous Mediums or Ways he takes to make out what he pretends to prove . 1. For one while he seems to assert , that the Essence of Singing , which is ( he says ) in our Spirit , that will serve our turn in discharge of the Duty of singing forth God's Praises , without imploying our Tongues or bodily Organs in it , which , as I have , again and again said , doth as well exclude vocal Praying and Preaching , &c. as Singing . See Pag. 8. of his first Treatise . 2. Then again at another time , because there are other ways to praise God besides singing of his Praises , we must not sing his Praises at all . Appendix , p. 4 , 5. 3. At another time he seems to exclude all Singing out of the Bible , from an improper Signification of a Greek word , and strives to make it out 't was only common Praises or Thanksgiving in Prayer . See the Epistle to me , and Appendix , p. 1 , 2 , 3 , 4 , 5. And so quarrels with the Translators of the holy Bible , as if they wanted Skill in the Greek Tongue , or else Faithfulness in rendring the Word , they sung an Hymn , which he tells you they should have rendered , they gave Thanks , or said Grace . But further , to clear our Godly , Learned and Pious Translators of the Bible ; let it be considered how carefully they were in other Cases , particularly in respect of the word Baptizo , which they never ventured to translate Rantizo , sprinkling , to favour their own Practice , but rather chose to leave the word in the Original Tongue , and not translate it at all , than to give a false Signification of it . 4. But lest all these Tricks and Shi●ts should fail him , he flies to another broken Refuge , viz. intimating that the Ordinance of Singing doth not belong to us now , but may be practised by the Saints hereafter in the thousand Years Reign , or seventh thousand Years of this World. Which is a very doubtful Point , I mean , whether there will be such a thousand Years Reign or not , in his sense ; and yet this Duty lies amongst other Gospel-Ordinances and Precepts given out by the Spirit , and enjoyned on the Churches , which is enough to shake the Faith of our People in respect of other Ordinances , which they have as much reason to say , may not belong to us , but shall be practised in time to come , when the Church ( as the Seekers say ) shall attain its first or original Purity . See Pag. 27. of his Discourse . 5. And lastly , like a wary and fore-seeing Man , to be sure to carry his Cause , he retires to his last Fort and Strong-hold , and affirms , That the Ordinance of singing of Psalms , Hymns , &c. was only in the Primitive Time performed by an extraordinary Gift ; and unless we have such a Gift , we must not sing the Praises of God now in these days . Tho I have said enough to detect this 〈…〉 Conceit , yet since he leads me in this Path , I must , I perceive , reply again , as I have already done , that this Objection lies equally against Prayer , Preaching , and interpreting the Scripture , &c. sith all these Gospel-Duties and Ordinances in the Primitive and Apostolical Days , were performed by the said extraodinary Gifts of the Spirit . If he could make this appear , there was no need for him to trouble us with the Greek word , nor with any of his other Mediums he uses to exclude Gospel-Singing ; it cannot but appear by this last shift , he acknowledges that Singing is somewhat more than that Praising of God he speaks of : But these things betray the Man's Integrity , or rather his Weakness , and shew he doth not argue , but plays the part of a Sophister , though not a cunning One , because his Nakedness plainly appears to the meanest Capacity , through his pittiful threadbare Covering . For if he had thought his other Mediums would have 〈◊〉 his turn , or held the Test , we should not have , I am perswaded , heard any of this : But however , we will come to examine his pretended Arguments he brings to prove this Affertion . His first Argument , to prove Singing was always performed from a special Gift , is in Appendix , pag. 14. For as the Grace of 〈◊〉 is the 〈◊〉 of the Spirit , ( saith he ) and 〈◊〉 God had 〈◊〉 the Oil , viz. the Spirit of Joy for Mourning ; so the primitive Church had some earnest of it , and did rejoice in hope of the Glory of God ; and through the abundance of the Spirit wherewith she was baptized her Ministers delivered the Word of God in extraordinary ways and manners , viz. by Prophesying , T●●gues , and melodious Singing . Answ . 1. Have not Believers now the Holy Spirit , as well as they had it then , though not in such an extraordinary manner ? And have not we the Fruit of it , i. e. Joy , Peace , &c. in believing ? Also you mistake your self , Joy doth not appertain to the Gifts of the Spirit , but 't is a ●ruit of the Graces of the Spirit . Do not the Saints now rejoice in hope of the Glory of God , as well as they did then ? There is no such cause or ground from the Reception of Tongues , or the extraordinary Gifts of the Spirit , ( as you intimate ) to sing the Praises of God ; For many ( our Saviour saith ) shall say in that Day , We have prophesied in thy Name , and in thy Name have cast out Devils , and in thy Name have done many wonderful Works . To whom he will say , Depart from me , I know ye not . And the Apostle saith , Though I speak with Tongues of Men and Angels , and have not Charity , I am become as sounding Brass , or a tinkling Cymbal , 1 Cor. 13. 1. From whence it appears that inward Joy and Peace of which you speak , as the Cause of Singing in the Apostles Times , did not flow from that extraordinary Gift of the Spirit , but from the saving Graces of the Spirit ; either it flows from the consideration of common or external Mercies and Blessings , wherein all are concerned to sing the Praises of God , who gives them fruitful Seasons , filling their Hearts with Joy and Gladness ; or else it flows from those special and internal Blessings which only concern the Saints , viz. Union with God , Communion with God , Faith , Love , &c. Tongues were for a Sign , not for them who believe , but for them who believe not , 1 Cor. 14. 22. Extraordinary Gifts were to convince Unbelievers of the Truth , and not for the Joy and Comfort of such who did believe . Men that have the Gift of Tongues , may be graceless , and so without Christ , and perish eternally in Hell ; therefore the extraordinary Gift of the Spirit fits not , tunes not the Heart nor Tongue to sing the Praises of God. You may as well deny the Saints may not , ought not in these our Days rejoice in God , nay , not praise him in any other manner of ways , as well as not fing , from this Argument you make use of here on this account . Therefore it follows that you strangely mistake , pag. 15. Appendix , in intimating , when Paul exhorts the Saints to covet after the best Gifts , he means the extraordinary Gifts of the Spirit ; for certainly those are the best Gifts that most tend to the edification of the Church , which Tongues could not be said to do . And in the very next words he speaks of a more excellent ways , viz. that of Charity or Love , which refers to the Graces of the Spirit . And of so little use were those special or extraordinary Gifts to the Church , that if there were no Interpreter , they were to be silent , and not use them in the Church at all who were that way gifted . 2. You confound Tongues ( which did appertain to all sorts of Gifts ) with Prophecy and Singing : He that had a Doctrine , might have the Gift of Tongues to bring it forth ; so might he that had the Gift of Prophecy , and he also that had the Gift to Interpret ; and so might he also that had the extraordinary Gift to bring forth a Psalm . And , pray , why must ordinary praising of God be now admitted ? and Preaching , Prophesying , and Interpreting the Scripture by the ordinary Gifts of the Spirit be still allowed , and yet Singing by the same ordinary Gifts must not be admitted ? What Reason do you give for this ? Is not this to darken Counsel with words without Knowledg ? I have demonstrated , that the End of those extraordinary Gifts that were then in the Church in the Administration of every Duty and Ordinance , was to confirm the ordinary practice of all those Ordinances , and so to continue them in the Church to the end of the World. And God hath equally honoured and confirmed Singing of Psalms , &c. to continue , and the ●●●ctice thereof to abide , as of any othe● Ordinance . You need not therefore spend your time to prove the Apostles Prayed , Preached , Prophesied , and also Sung by an extraordinary Gift ; we acknowledg it , but say , this is no mo●e against our Singing , than against our Praying , &c. who have not now those special Gifts . 2. He that had a Psalm of David , might bring it forth in an unknown Tongue , as well as he that had a Doctrine , and so not to the Edification of the Church : For if he brought out a Psalm of David in an unknown Tongue , who could sing with him ? But if he had been to sing alone , the Melody might have refreshed those who sung not 〈◊〉 as some say they have been in hearing the French Protestants sing , who understand not their Language . But to prevent this , the Apostle Paul resolved when he sung , he would sing with the Spirit , and with the Understanding also , because 't is the Matter sung that is fruitful to the Understanding : and what is the Melody without that ? Your third Reason or Argument is taken from that in Ephes . 5. 18. Be ye filled with the Spirit , speaking to your selves , &c. Answ . Doth not the Apostle pray that God would ●ill all the Saints with Joy and Peace ? Rom. 15. 13. And pray , that they might be filled with the Fruits of Righteousness ? Now singing flows from that Joy that all the Saints ought to labour after ; and also from the Fruits of Righteousness , we have an equal need to be filled with the Spirit , to pray , to meditate , to praise God , and to preach and hear the Word , as well as to sing Psalms and Hymns , &c. But you say , pag. 18. That the Gifts of the Holy Spirit were not given alike to every Member of the Church . Answ . 'T is granted : But doth it follow , because some had the extraordinary Gift of the Spirit to pray , must not the others who had not those Gifts , no more than we have them now , not pray at all ? Brother , I am grieved to see how you are deceived , and would ●eceive others : But as they who had not the extraordinary Gift of the Spirit to pray , were , notwithstanding , to pray ; so they who had not the extraordinary or special Gift to sing , were , nevertheless , to sing the Praises of God. What you speak , pag. 18. about the diversity of Gifts , but the same Spirit , from 1 Cor. 12. is rather more against the performance of those other D●ties and Ordinances than Singing , because Singing is not there mentioned . But all that you say there , has been answered already ; so is what you infer from Col. 3. 16. Ephes . 5. 19. For to think the Apostle refers to the special Gift of Singing in those places , is of a pernicious tendency ; for you may as well say the same of all other Precepts enjoined on the Churches , and so free us from all Gospel-Obedience for want of such Gifts . Why must not Spiritual Songs be allowed , as well as Psalms and Hymns ? What do you mean in pag. 23 ? Brother , you were better be silent till you can distinguish better between Psalms , Hymns , and Spiritual Songs , and the manner of the bringing of them forth by a special Gift . A Doctrine may be as Spiritual that is precomposed , as that which was brought forth by a special Gift ; so may an Hymn , or Spiritual Song , though 't is by the ordinary Gifts or Help of the Spirit precomposed ; there cannot be an Hymn , nor Spiritual Song , without its Form ; but if it be a Spiritual Song , it has a Spiritual Form. The very word may convince yo● of your Error ; if the Song be taken out of Christ's Spiritual and Sacred Word , the Form is Spiritual ; and if it be sung with a gracious Heart and Tongue , 't is doubtless Spiritual Worship and acceptable to God. I shall conclude this Section of yours with one honest and plain Argument . That Assertion or Notion against Singing the Praises of God , that hath a natural tendency in it to overthrow the practice of all Gospel-Ordinances , as well as singing the Praises of God , is a vile and pernicious Assertion or Notion . But for a Man to assert , the Saints and People of God now in these days , ought not to sing Psalms , Hymns , and Spiritual Songs , because we have not that special or extraordinary Gift of the Spirit to do it , hath a natural tendency in it to overthrow the practice of all Gospel-Ordinances in these days . Ergo. That Assertion is vile and pernicious . The Major cannot be denyed : the Minor I have abundantly proved in this Treatise . In Sect. 4. You seem to Answer what we say about Singing being a moral Duty . Which you say , Is the refuge of some who cannot maintain their practice of formal Singing by Gospel-Institution . Append. pag. 27. Answ . You mistake ; we need no Gospel-Institution , 't is as clear a Precept in these Scriptures , Ephes . 5. 19. Col. 3. 16. as any we have in the New-Testament . But we say Singing the Praises of God is more than a mere positive Duty . What you further say under this Head , doth but betrary your own Ignorance about moral Precepts , and needs no Answer , I having fully explained it in this Tre●●●e . Is it absurd and irrational for us to make the Moral Law , or Light of Nature , a Rule to exert the Worship of God ? see Append. p. 28. 'T is not so much the matter of Moral Duties , as the manner of the performance of them , that renders them Spiritual ; and for the more orderly and spiritual performance of such Duties , that are in their own nature Moral , they are brought under Gospel-institution , as Prayer , Preaching , and Singing the Praises of God are ; and therefore all Moral Duties must be discharged by the help of the Spirit , and with Grace in the Heart , if accepted of God. In pag. 33. of your Appendix , you repeat your former Objection against Womens Singing in the Church , because the Apostle saith , he suffered not a Woman to teach , nor usurp Authority over the Man , but to be in silence . So that Christ ( say you ) makes it an usurpation of Authority , for a Woman to teach , or to speak , or any ways to break her Silence in the Church . But then ( say you ) 't is objected , These Scriptures that forbid Womens teaching and speaking in the Church , do intend only that they should not be the Mouth of the Church , as in Prayer and Doctrine , &c. To this Objection against your Exposition of these Scriptures , you give your Answers . 1. That such a sense as this we speak of , is against the Letter of these Texts . 2. By asserting that in Singing together , there is Teaching , Instruction and Admonition , pag. 34. Answ . This kind of arguing against Womens Singing we have all ready fully refuted ; but for the sake of our good Women , and to detect this falsity , I shall add a word or two further in way of Reply . 'T is a hard case that Women should be debarred to speak in any sense , or any ways to Break Silence in the Church , as you affirm through a mistake of the Text. 1. For then they must not ask a Friend how he or she doth when in the Congregation . 2. She must not be suffered to be an Evidence in the Church against any Offender , in the case of Discipline . 3. Then she must not ask , where the Text is , if she comes too late , for that is in some sense a speaking and breaking Silence . 4. Nor must she then say Amen at the close of Prayer , for that 's a breaking Silence . 5. Which is worst of all , she must not in the Church give an account of her Conversion , or declare how the Lord was pleased to work upon her Heart : for I have shewed in that Act there is much instruction , nay , 't is so full of teaching to others , that what some pious Women have spoke in the Church upon this account , God hath blessed to the Conversion of Sinners , as well as it has refreshed and sweetly comforted divers Believers ; and therefore herein you abuse the sense of the Holy Ghost , and indeed are not , I fear , fit to be a Teacher of others , but to learn in silence your self . 2. The way therefore to understand this as well as other Scriptures , is to have recourse to the main drift or purport of the Spirit of God therein . And evident it is , the main thing the Apostle drives at in both these places , or doth intend , is this viz. That Women ought not to be allowed to take part in the ordinary Ministration of preaching the Gospel , or ministerially , or authoritatively to preach the Word : because he that has received a just Call so to do , may and ought to exhort and command in the Name of our Lord Jesus with all Authority , Tit. 2. 15. and this Work therefore Women should not take upon them , because they must be in Subjection , and not usurp Authority over the Man. To take the bare letter of the Text , without shewing the scope and drift of the Spirit of God in it , would make sad work , as I might shew from many Scriptures , and has occasioned many abominable Errors , nay Heresies , to abound in the World. 3. As to that teaching which is in Singing , it doth not lie in a Ministerial way , and therefore not intended by the Spirit of God here ; Preaching or Teaching is not Singing , nor Singing Preaching or Teaching , though there is a Teaching in it . You must learn better to distinguish between different Duties and Ordinances , before you take upon you to teach others . Read what I have before said , and also what Mr. Cotton , Sidenham , &c. have said , as you will find it repeated in this Treatise , in respect of the Nature of Teaching and Admonition that is in the Ordinance of Singing , and you may further see how you miss and abuse these Scriptures : for he or she that reads the Scripture may be said in some sense to teach , there is much teaching in it ; yet sure a Woman may be suffered to do this , as a case may present it self , both in the Church , or at home either , in her Husbands presence , and not be deemed to usurp Authority over him : for the Usurpation the Apostle speaks of , respects a Womans own Husband ( if not chiefly ) as well as others ; and therefore if she must not sing in the Church , so by your Argument she must not sing nor read the Scripture at home in the presence of her Husband , because there is a kind of teaching in both those Duties ; and if she should , as you intimate , she would not only break Silence , but usurp Authority over the Man , i. e. her Head and Husband , which is forbid . The Lord deliver poor Women , and Men too , from such kind of Doctrine as this . 4. 'T is evident the Apostle lays no other restraint upon Women than what the Law laid them under , they are to be silent , or 't is not ( saith he ) permitted unto them to speak ; but they are commanded to be under Obedience , as also saith the Law , 1 Cor. 14. 34. And 't is as clear , they were always under the Law suffered to sing in the Congregation as well as the Men , therefore it was not such a Speaking or Teaching as is in Singing , that Paul intends in those Scriptures . 5. Whereas you affirm , that Women were not admitted to pray nor prophesy in the Church neither in the Old nor New Testament , is doubless false , as our late Annotators well observed on 1 Cor. 14. 34. which is the very Text you mention , take their words ; This Rule must not ( say they ) be restrained to ordinary prophesying : for certainly , if the Spirit of Prophesy came upon a Woman in the Church , she might speak . Anna , who was a Prophetess in the Temple , gave Thanks to the Lord , and spake of him to all them that looked for the Redemption of Israel : and I cannot tell how Philip's Daughters prophesied , if they did not speak in the presence of many . The reason given why Women should be silent , is , because they are commanded to be in Obedience . A Woman ( say they ) might say , Amen , to the publick Prayers , and also sing with the Congregation to the Honour and Glory of God , but for her to speak in an ordinary course of Prophesy to instruct People , &c. she is forbidden . The Apostle , saith a Friend ( in a Manuscript ) doth not prohibit all manner of speaking , for that is directly contrary to 1 Cor. 11. 5 , 6. where Women are admitted to pray and prophesy : for Prayer , they may say , Amen to the publick Prayers of the Church : and for Prophesy they may sing Psalms , the Apostle using the Expression according to the Ideum of the Jews , 1 Sam. 19. 20 , 21. 1 Sam. 10. 5. they shall prophesy ; and for they shall prophesy , the ●ald . Paraphras . reads , they shall sing● and thou shalt praise with them . Vid. Wilson's Dict. Dr. Hammond's Annotat. on 1 Cor. 11. 5. and so it 's used 1 Chron. 25. 1 , 2 , 3. The Prohibition , saith he , is not restrained only to Church-Assemblies , but holds good in all places , and at all times , and intends a Subjection of Women to their Husbands , as plainly appears by comparing 1 Cor. 14. 35. with 1 Tim. 2. 12 , 13. with the occasion and scope of the Text ; and is of no greater Restraint now , than lay on them under the Law , 1 Cor. 14. 34. where they were permitted to sing . Object . But say you , If we should say such a vocal Singing together is for a Teaching , then where are the Hearers , if all be Teachers ? &c. Appendix , p. 35. Answ . We have shewed you Singing is a distinct thing from that which is called Teaching or Preaching , tho in Singing there is a Teaching , but chiefly we speak to our own selves , as the Apostle exhorts , in Psalms , &c. and the matter of the Psalm or Hymn is full of Teaching and Admonition , yet 't is the Matter ●ung which teaches , rather than the Singers may ●e said to do it : nor is it any Contradiction to say when I teach others , yet I am thereby taught and admonished my self . So that if it were admitted to be a common or ordinary Teaching , which must not be allowed , and all might be said to teach , &c. yet nevertheless all are Hearers also , and are in a sweet manner taught , admonished and instructed in singing the Word of Christ , in Psalms , Hymns , and spiritual Songs , as elsewhere I have shewed : Nor is it any Contradiction to say , according to the sense of the Apostle , Women must keep silence in the Church , and yet suffer them to sing , &c. no more than 〈◊〉 contradicts their Silence , when they speak 〈◊〉 other times , which they are allowed to do . In Sect. 6. You speak of those prophetical places of the Psalms , &c. urged by us for Singing under the Gospel-days , where all the Earth is exhorted to sing unto the Lord , Psal . 96. 1. Psal . 95. 1 , 2. Psal . 100. 1 , &c. 1. This you would have refer to the preaching of the Gospel , i. e. as the Apostles sound went ●orth into all the Earth , Rom. 10. 18. confounding Preaching and Singing together one time , and Prayer and Singing at another . 2. You would have it chiefly to refer to the seventh thousand Years of the World , or Reig● of Christ ; hinting in your first Part as if then there shall be a Singing , besides the Essence of it in their Spirits : but if that thousand Years you speak of , shall be before the end of the World , or Gospel-Dispensation , pray where lie those Precepts that will authorize them in those days to sing , and yet do not authorize , or warrant us to sing now ? Shall they have a new Bible for those Times ? But if the Precepts for Singing then are contained in our holy Scripture , and yet do not belong to us ; 't is good for us to consider , whether other Precepts written therein , do not wholly refer to those Times too , nay , all Ordinances , till the Spirit comes down in an extraordinary manner ; and so now we must throw off all Gospel-Administrations , and turn Seekers . I am sorry to see such Stuff as this published to the World. But what I have said or cited from the Writings of other Godly Men , in respect of those Prophetical Psalms , and other places of Scripture that enjoin the Gentile-Churches to sing the Praises of the Lord , I would have you and others consider well of , before you write again . In Sect. 7. you heap up a company of confused words to no purpose , about premeditated Matter for Prayer , to oppose premeditated Hymns , &c. Append. pag. 38 , 39 , 40 , 41 , 42 , 43 , &c. Answ . 1. The Form of Prayer Christ hath left us , is a Rule for us in Prayer ; and we may premeditate what we intend to lay before the Lord , it appears from thence ; and so is the Word of Christ our general Rule , by which we must premeditate and precompose our Spiritual Hymns and Songs . 2. But Prayer and Singing differ the one from the other ; we may use other words in Prayer than what we premeditated , as the Spirit of God may help us . But we are limited by God's Word to sing David's Psalms , or else Hymns and Spiritual Songs , composed out of the Word of God. Now let them be either , they must be so many words and no more , or else none can sing with him that has the Hymn . Now we say , the extraordinary ●nfluences for Singing , Preaching , Interpreting , &c. are gone ; therefore every Ordinance must be performed by the ordinary Gifts and Influences of the Spirit , or else we must have none at all . Was Singing , or any other Ordinance performed in the Gospel-Days by an extraordinary Spirit , not performed then also , and afterwards as well and as acceptable to God by the ordinary Gifts ? Shew , if you can , that other Ordinances which had such special Gifts then to attend them as well as Singing , do notwithstanding remain Ordinances , and yet Singing of Psalms and Hymns doth not so continue . If therefore a Man should premeditate every word of his Sermon by the Assistance of the Spirit , who dares to say he speaks not by the Help of the Holy Ghost , or that his Sermon is not part of Spiritual Worship ? 'T is no matter whether we have our Sermons or our Hymns , mediately or immediately , composed and brought forth , provided they be Spiritual , and done by the help of the Spirit . But to close all , Are not David's Psalms part of Spiritual Worship ? and are not the Churches exhorted to sing them ? In Sect. 8. Appendix , pag. 43 , 44 , &c. in answer to what we say , That our Psalms and Hymns are Spiritual , though precomposed , you say , 1. That such Forms are not Spiritual Worship , because Singin● in the Primitive Gospel-Times , was from the special Gift of the Spirit . 2. Though ( say you ) the Matter of precomposed Forms of Singing be Spiritual , yet the Heart must be Spiritual too , or Grace and Melody must be in exercise in performing of them : The Grace of Joy must be raised in the Soul to the heighth of Melody , and so break forth ; Or to that purpose you speak , pag. 44 , 45. Answ . 1. We need no more the special Gift in Singing , to render our Singing Spiritual , than those special Gifts in Preaching to render our Sermons Spiritual . 2. As to have Grace in our Hearts , not only in the Habit , but also in the Exercise in Singing , we acknowledg it is necessary to a right performance of it : And so 't is in Prayer , Preaching , and all other Spiritual Duties of Religion . And let me tell you , we need no greater assistance of the Spirit in Singing , than in Praying or Rejoicing , therefore what signifies that which you say pag. 45. Viz. The least exercise of true Grace in our Hearts in Prayer , gives Essence or Being to Prayer ; so the least exercise of gracious melodious Joy , gives Essence to inward Singing ? And ( say you ) as we ought not vocally to pray in the Publick Worship of God in the Church , without a sufficient Gift of the Spirit ; so also we ought not vocally to sing in the Church , unless it be by a sufficient Gift of the Spirit . And seeing we have not such a Gift , we are not capable of vocal Spiritual Singing . 〈…〉 we must be contented , as you intimate in pag. 46. with the Essence of it in our Spirits only . Answ . By this way of arguing you may lay Godly Christians under Temptations about Prayer , especially in the Church , because they may plead they have not the Gift ; whereas the Grace of Prayer , viz. a broken Heart , is that which God chiefly looks at , and so should we too . This makes no more against Singing , than it doth against Praying . And thus I must argue upon you , If I have not the Special Gift of Singing , I must content my self with the Essence of it in my Heart , and yet ( as I have shewed ) the essence of it is not in the heart as it is in the Voice ; and so since if I have not the special Gift of Prayer , I must be contented with the Essence of Prayer , only Heart-Prayer , and not pray vocally at all . But you intimate , that none ought to sing but such who are in the full assurance of the Love of God. But you might as well say , none ought to rejoice in the Lord , nor to praise him , but such only , as well as to say what you do here against their Singing who want that assurance . But you hint , in pag. 46. as if we must be satisfied with your Essence of Singing , viz. inward joy in the Heart , till we come to the primitive perfection of Divine Worship , &c. Answ . We doubt not , through Grace , but we are come to such perfection of Divine Worship , as to know what Gospel-Worship is , and also that we ought not to neglect one Ordinance more than another ; because we are not arrived to the height of Perfection . I am sure the way you would lead poor Souls in , is not to bring them forward towards perfection ●in Worship , but to keep them back , and hinder them in pressing on to that which some have not yet attained unto . Moreover , your folly appears too much in calling our Singing , an Irregular way of Worship , unless you had 〈◊〉 strength of Argument to convince your Reader what you say is true . May be , 〈◊〉 you had Truth on your side , you might have 〈◊〉 like a Man : But I am satisfied , all wise Men will say , there appears nothing less than Argument . In both parts of your Book there are many words indeed , but little else as I can see . If what I have said have no more strength of Argument and Scripture , and good Sense in it for Singing of Psalms , &c. than appears in your Book against it , I do intreat my Reader to reject what I have said , and 〈◊〉 it as worth nothing ; but if it be otherwise , viz. upright , even words of Truth , O then ye Saints receiv● this Ordinance , and let what I have said by the assistance of God's Spirit , be as Go●rds , and as Nails fastened by the Master of Assemblies , which are given from one Shepherd , Prov. 12. 10 , 13. One word more to those Texts in Paul's Epistles , Ephes . 5. 19. Col. 3. 16. where he enjoins those Churches to admonish one another in Psalms , Hymns , and Spiritual Songs , &c. Can any Man suppose 〈◊〉 these words the Apostle exhorts Ministers to preach , and so sing in Preaching , or to admonish one another to pray , and so to sing in Prayer ? How absurd would it be to affirm either ? Why then , say I , he can mean nothing else but this Ordinance of Singing , &c. Object . But say some , Did not the Lord's People of Old in their Captivity , say , How can we sing one of the Lord's Songs in a strange Land ? Psal . 137. 4. Answ . 1. Under that Dispensation , the Lord's People had a special and peculiar Right to Temporal Blessings ; and when they were deprived of them , and in Exile , they might not see they had that cause to sing the Praises of God. But our Promises and Privileges are better ●nd more inward , and Spiritual : And therefore under the Gospel-Days , we find the Saints sung in the midst of their greatest Sufferings ; for as ou● Sufferings do abound in us , so our Consolation also aboundeth by Christ , 2 Cor. 1. 5. 2. I know not but we nevertheless might see cause to refuse , as they did to sing the Lord's Song , at the taunting and reproachful ●●quests of an insulting Enemy ; the Lord's People are not to do the Lord's Work at the Devil's Instigation . 3. But blessed be God , we are not in Exil● , we are delivered like Men that dreamed ; our Liberty and Mercies are great , if we do not sin them away . In the last place , consider how acceptable and well-pleasing to God his Praises are in a Song ; read Psal . 69. 30. I will praise the Name of God with a Song ; and will magnify him with Thanksgiving . Vers● 31. This also shall please the Lord better than an Ox or Bullock that hath Horns and Hoofs . Two things you may observe from 〈◊〉 . 1. That to sing God's Praises , is acceptable to him . 2. That 't is no Ceremonial Rite , but in it self a Moral Duty . Sacrifices appertained to the Ceremonial Law , and though acceptable to God in their Nature and Design , yet Moral Duties have always had the preference . He hath shewed thee , O Man , what is good , ( i. e. that excells , that which God most delights in ) to do justly , love Mercy , &c. Mic. 6. 8. And this of praising God in a Song , seems from hence to be a Duty of the same Nature ; 't is not only acceptable , but very acceptable , it pleases God better than shadowy Ordinances , or the Offering of an Ox or Bullock . The● few things , Brethren , I thought good to add at the Close , that you may stick close to this Heavenly Ordinance , and not be removed by the subtil opposition of any Men whatsoever . Remember there is no Truth of Christ but has met with its Opposers ; but though we can't as yet agree to sing the Praises of God together , yet let us love one another , and let not the practising or non-practising of this Duty ( for want of Light ) break our Communion one with another , nor make a Breach in our Affections . Let us walk as we have attained ; If any be otherwise minded , God may reveal it to them , Phil. 3. 15. Let us live holy Lives ; and not sing God's Praises , and soon forget his Works ; that so though we can't all sing together on Earth , yet may so walk to the Praise of his Glory , that we may sing his Praises together in Heaven . FINIS . Some Reflections on Mr. Marlow's undue Citations of several Learned Men ; shewing the genuine and proper Signification of the word Hymnos . By another Hand . THE Foundation of Singing Psalms , Hymns , and Spiritual Songs in the Publick Assembly of the Saints , is too firmly laid in Scripture , and in the Judgment and Practice of Christians in general , to be shaken by the New Notions of some few amongst us , whom I hope the Lord in his time will lead into the knowledge of this Truth , and make them sensible of their injurous Attempts to overthrow and remove it , particularly Mr. Marlow in his late Book and Appendix , which are answered in the preceding Tract ; and no more is intended in these few Pages , but some short Remarks on the two first Sections of the Appendix . In the first whereof he would not have Praising God , con●●ed to Songs of Praise , or Vocal and Melodious Singing . For my part I know not where he will find an Antagonist in this Point ; for without Controversy it will be generally granted , that all Creatures , according to their Natures and Capacities , are obliged to praise their great and bountiful Creatour ; and the allowance hereof doth not in the least injure the Duty , which he strenuously pleads against . As for his long Citation out of the Learned Dr. Owen on Heb. 2. 12. to me seems very little for his purpose , for the Doctor , after he had made some Reflections on the translation of the former part of the Verse , saith , in the rest of the words , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. in the midst of the Church I will sing Praise unto thee : the Original Heb. Psal . 22. 24. is expresly render'd , for though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be render'd simply to Praise , yet it s most frequent use , when it respects God as its Object , is to praise by Hymns or Psalms , as the Apostle here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sibi hymnos canam , I will sing Hymnes unto thee ; or , te hymnis celebrabo , I will praise thee with Hymns ; which was the principal way of setting forth God's Praise under the Old Testament . Here the Doctor shews the genuine and proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and although the Doctor in his Exposition of this place , extends the sense of the word to its utmost latitude , that it might include all ways whereby our blessed Mediator was to Praise the Father : yet certainly he never intende● to exclude that particular way principally pointed at both in the Hebrew and Greek word , which we find in the evangelical History so directly and expresly accomplished , Mat. 26. 30. Mark 14. 26. as were also all other things prophesied concerning him ; yet I grant that the Prophecy had not its full and compleat accomplishment therein ; for the Design of Christ in the whole Administration of his Mediatorial Kingdom , is to set forth the Praise and Glory of his Father ; and every Member of his Mystical Body should concur with him in this Work , in all the Modes wherein it can possibly be performed ; because God is to be served with all our strength and might . Moreover , it is evident that the Doctor never intended to undermine or overthrow the Duty of Singing ; for herein he would have opposed his own Judgment , which he hath published to the World in the account he gives of the several parts of Gospel-Worship , where he makes Singing one , though he terms it a fond Imagination for any to think that God cannot be praised in the Church without it ; and I doubt not but that all sober Christians agree with the Doctor therein . I shall now pass to the second Section , and consider some parts of it , which I was desired to take notice of . Mr. Marlow begins with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which , whatever he pretends concerning the generality of its signification , most properly denotes a Song of Praise ; And what he cites out of the Learned Ainsworth on Psal . 3. to favour his Purpose , will not serve it at all ; for he there intends nothing less than a Song of Praise , which is fitly composed to be sung , as will appear to any one who considers the whole Paragraph without Prejudice ; and this import of the word is agreeable to the common sense of Learned Men , notwithstanding what is cited to the contrary . His first Citation is out of Constantin's Lexicon , whence he tells us that Hymenaeus is a Nuptial Song . And what if it be , it is altogether impertinent in the present Enquiry ; for this is a word of another Family , and descends from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word well known amongst Learned Anatomists . And if he consults any of them , he may soon know the full meaning of it , and also the reason why Hymenaeus is used for a Nuptial Song . This word being thus dismist , as foreign to our present Purpose ; we may consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which according to Constantine , as cited by him , primarily and chiefly signify an Hymn or Copy of Verses , made to Praise , and to sing such an Hymn or Verse . And as for the latter word , he says also , it is used for saying or pronouncing such an Hymn ; and the reason may be , because saying or pronouncing is necessarily included in Singing : for Singing is but a particular Mode of saying or pronouncing . And if it was not thus , I might say it is the common fate of all Words to be stretched beyond their prime and most proper Signification ; and who can help it , seeing that the Wit and Fancy of Men , are such luxuriant things , that will make bold sometimes , not only with Words , but Persons too . The Object of an Hymn , and Hymning , according to their usage in prophane Authors , hath been extended , with the like liberty , both to Men and Things , though the primary Object was their Gods. Now I shall pass by two or three lines of unintelligible stuff , Viz. Hymno , etiam Kateuphemismon pro conqueror , i. e. hymno ; also Kateuphemismon is put for Conqueror , to complain , Only with this Caution to the Author , that when he makes his next Essay to shew his Scholarship in Print , he would take better care , lest he meet with a more severe Observator . As to what he further saith of the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to reproach , to accuse , to complain , & c. ● readily allow ; but then he must take notice that all this was done in Verse , composed and ●ung to these ends ; and the use of the word to these ends , doth not at all prejudice its primary signification , which is to Praise with Songs . And whatever the quick-sighted Author thinks he sees in Constantine or Sympson concerning its signifyng simply to Praise , for my part I can see no such thing , either in them or other Authors , which I shall now inspect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is render'd by Scapula , Carmine celebro , ● praise in Verse , Hymnis decanto , I sing in Hymns : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebratio quae fit hymnis ●el carmine , i. e. praising by Hymns or Verse ; decantatio laudum , a singing of Praises , Greg. ●az . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is render'd by Scap. Hymnus , Carmen , i. e. Hymn or Verse , and sometimes ●eculiarly signifies carmen in honorem Dei , Verse composed for the honour of God. Thus we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. a Hymn to the Praise of Apollo . Hymnus est cantilena conti●ens laudem Dei , i. e. an Hymn is a Song containing the Praise of God. Minsh . The same Author derives it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Hesych varies by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly signifies to sing . Vid. Mart. Lex & Gl. Cyril . Isid . lib. 6. 19. Now I shall enquire into the usage of this Word in the holy Scripture , and shall follow his Method therein . The first Instance which he gives as serviceable to his Design is , Psal . 78. 63. where he supposes the LXXII Translators were not acquainted with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a Song of Praise , or Marriage-Song , which is more than he can tell ; for it is very probable they mistook the Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he grieved , or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he lamented , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , did not lament . Of this you see more in Musc . on the place . But such as took the Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have translated the words otherwise , as Jun. and Trem. Non Epithalamiocelebratae sunt , i. e. were not honoured with a Wedding-Song ; and to this sense the words are render'd in six or seven Translations more . Here the Antecedent is put for the Consequent , viz. Praising or honouring with a Nuptial-Song , for Marriage it self . Hence appears the unskilfulness of this Author , and his Ignorance in imposing upon his Reader . Next he comes to Mr. L. in his Critic● Sacra , where you will find Mr. L. giving this sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it is carnem se● peculiariter in honorem Dei , i. e. Verse , but peculiarly designed for the Honour of God. This is agreeable to what was said before from other Authors . And further to confirm this sense of the word , I might here add , Zanch. Dav●n . Beza , &c. Then he proceeds to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he renders Hymnum cano , I sing an Hymn ; this word is used Mat. 26. 30. Mar● 14. 26. Acts 16. 25. Heb. 2. 12. and in all these places is rendred by Beza ( who was eminently skilled in the Greek Tongue ) after the same manner , and on Mat. 26. 30. he commends Erasmus for correcting the vulgar Latin , in changing dicto Hymno , the 〈◊〉 being said , to cùm ceci●issent Hymnum , i. e. when they had sung an Hymn . On ver . 20. he gives an account out of Joseph●s of the Jews manner in eating the Passeover , and closing it with an Hymn , consisting of Psalm 113. and the five immediately following , which the Jews call their Magnum Hallelujah , their great Song of Praise to God ; and it is the Opinion of many Learned Men , that Christ sang this with his Disciples , tho Grotius thinks that Christ made another on that occasion . Now as to the three Authors Mr. M. mentions out of Mr. L. who differ in their version of these words , we may justly sppose that by Praises , they mean Praises in Verse , and by saying Praises , they mean such a saying as was accompanied with singing , otherwise their rendering may be censured as improper . Now Mr. M. proceeds to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa . 25. 1. which is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in the Conjugation Hiphil , signifies hath praised , or co●fessed ; and , as it is in other words , the sense must be governed by the Context ; and so in this place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho render'd by Arias Montanus , I will confess , yet if he doth not mean such a Confession as was to be made by singing the Song of Praise to God , for his manifold Benefits bestowed upon his Church , his Version is not so agreeable to the Context , as that of the Septuagint , who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will sing Praise ; and the like may be said of his Version , Isa . 12. 4. What is said in the third Paragraph , and beginning of the fourth , concerning the rendring those words before mentioned , and some others , is of little importance in clearing the present Controversy , seeing it is granted already that God may be praised without Singing , tho Singing is a principal way of setting forth the Praise of God , as Dr. Owen saith . And certainly that which is the principal way of praising God , ought not to be excluded by Christians● neither can we think that these Translators had any design to do it , seeing they use such words as include this as well as other ways of praising God. And whereas Mr. M. thinks he hath got clear and undeniable Evidence for his simple praising God only , he hath got none at all , unless three be not contained in the number four , because one is . Solomon saith , The wringing of the Nose brings forth Blood ; and straining the words of these Translators , may bring forth a sense which they never intended . I see no such restrictive terms used by them , which may reasonably be thought to restrain the Duty of Praising God to the particular mode of this Author ; but if they did intend it , I could ( if the Bounds of my Paper would admit it ) produce six or seven Translators who are generally esteemed by learned Men very accurate , who have render'd the words for that way of praising God which is pleaded for in the foregoing Treatise . The Author which Mr. M. cites out of Marlorate on Mat. 26. 30. pretends it is uncertain with what words they praised God ; that is , whether it was with the common Passeover-Hymn , or some other of Christ's own , which might be more sutable to the occasion ; and whether they sang this Praise , or spake it simply , the following words of the Author not being well render'd by Mr. Tymme , I shall set down , they are these , Graecum verbum laudem quidem , maxime quae Deo debetur , includit ; non autem necessario evincit , quòd cecinerint , i. e. the Greek word indeed includes Praise , chiefly that which is due to God. But undoubtedly it doth evince , that they sang , 1. From the genuine Signification of the Original Word . And , 2. From the current of Learned Men who go this way . To conclude ; I sincerely desire that the Lord would make this Friend sensible of the Evil and Vanity of this Attempt , to remove out of the Church this part of Religious Worship , which hath been kept up so many Ages , both under the Law , and under the Gospel . FINIS . ADVERTISEMENT . THere is in the Press , and will be published next Week , a Treatise Intituled , Spiritual Melody , containing some hundred of Sacred Scripture-Hymns , chiefly on Metaphorical Scriptures , as they lie in a Book Intituled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Key to open Scripture Metaphors , ( formerly published by this Author , with many others of several Occasions ) as they have been sung in divers Congregations . Composed and now published by B. Keach , at the earnest Request and Desire of several Christian Friends . Printed for J. Hancock , and to be sold at his Shop in Castle-Alley , on the West side of the Royal Exchange in Cornhil . THere is almost ready for the Press , an Exposition on all the Parables , and express Similitudes in the Four Evangelists . It will be above one hundreed Sheets : The PROPOSALS whereof , with a Specimen , which will contain two Sermons , ( an Exemplar of the whole Work ) will be on the Par abolical Saying of our Saviour in Mat. 12. 43. When the unclean Spirit is gone out of a Man , &c. Written by the foresaid Author ; and will ( God willing ) be published in a very short time . Notes, typically marginal, from the original text Notes for div A47407-e3600 * Manuscript Psalmody . This Epistle of Pliny is extant in Euseb . Hist . Eccles . lib. 2. c. 17. In Ephes . 3. 19. it was not Vocal Singing , yet here he says , 't is a Vocal Singing . * This shews other Spiritual Songs may be sung besides David's Psalms in Gospel-days ; this was none of those . Read pag. 8. of Mr. Marlow's Book . 
A47509	----	The glorious lover a divine poem upon the adorable mystery of sinners redemption / by B.K., author of War with the Devil. Keach, Benjamin, 1640-1704. 1679 Approx. 426 KB of XML-encoded text transcribed from 147 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47509 Wing K64 ESTC R18445 12349753 ocm 12349753 59945 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47509) Transcribed from: (Early English Books Online ; image set 59945) Images scanned from microfilm: (Early English books, 1641-1700 ; 213:9) The glorious lover a divine poem upon the adorable mystery of sinners redemption / by B.K., author of War with the Devil. Keach, Benjamin, 1640-1704. [5], 266 p. Printed by J.D. for Christopher Hussey ..., London : 1679. Attributed to B.K. [i.e. B. Keach]. Cf. BM. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. Redemption -- Early works to 1800. 2005-04 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-06 Rachel Losh Sampled and proofread 2005-06 Rachel Losh Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion front y title . I. Oliver● Scu● The Pirgin drest vp in her Gallant●● The glorious state e'th soul doth 〈◊〉 Before the Fall. Her outward Robes 〈◊〉 Her inward Beauty was beyond compa● But naked stri●● , when satan did deceive her And Hells wide jaws stood read● to receive 〈◊〉 frout y title . I. Oliver Scu● THE Glorious Lover . A DIVINE POEM , Upon the Adorable Mystery of Sinners Redemption . By B. K. Author of War with the Devil . Psalm 45. 1. My Heart is inditing a good matter . LONDON , Printed by J. D. for Christopher Hussey , at the Flower-de-Luce in Little Britain . 1679. The PROEM . YOV Gentle Youths , whose chaster Breasts do beat With pleasing Raptures , & Love's generous heat ; And Virgins kind ! from whose unguarded Eyes Passion oft steals your hearts by fond surprize ; All you who Amorous Stories gladly hear , And feed your wand'ring Fancies by the Ear ; Those treacherous Delights a while lay by , And lend attention to our History : A History with Love and Wonders fill'd , Such as nor Greece nor Rome could ever yield . So great the Subject , lofty the Design , Each part is Sacred , and the whole Divine . If you its worth and nature well shall weigh , 'T will charm your Ear , your best Affections sway , And in dark Minds spring an Eternal Day . My Muse is rais'd beyond a vulgar flight : For Cherubs boast to sing of what I write . I write — But 't is , alas , with trembling hand : For who those boundless Depths can understand ? Those Mysteries unvail , which Angels do With dread Amaze desire to look into ? Thou glorious Being ! from whose Bounty flows All good that Man , or does , or speaks , or knows ; Whose Altars once mean Turtles entertain'd , And from the mouths of Babes hast strength ordain'd ; Purge with thy Beams my over-clouded mind ; Direct my Pen , my Intellect refine , That I thy matchless Triumphs may indite , And live in a due sense of what I write . And you , dear Sirs , , that shall vouchsafe to read , Charity 's Mantle o're my failings spread . High is my Theme , but weak and short my Sight ; My Eyes oft dazled with Excess of Light. Yet something here perhaps may please each Guest ; 'T is Heavenly Manna , though but homely drest . Paul became all to All : and I would try By this Essay of mystick Poesy , To win their Fancies , whose harmonious Brains Are bettrr pleas'd with soft and measur'd strains . A Verse may catch a wandring Soul , that flies Profounder Tracts , and by a blest surprize — Convert Delight into a Sacrifice . — How many do their precious time abuse On cursed products of a wanton Muse ; On trifling Fables , and Romances vain , The poisoned froth of some infected Brain ? Which only tend to nourish Rampant Vice , And to Prophaneness easie Youth entice , Gilt o're with Wit , black Venom in they take , And ' midst gay Flowers hug the lurking Snake . Here 's no such danger , but all pure and chast ; A Love most fit by Saints to be imbrac'd : A Love 'bove that of Women : Beauty , such , As none can be enamour'd on too much . Read then , and learn to love truly by this , Vntil thy Soul can sing ( Raptur'd in Bliss ) My Well-beloved's mine , and I am his . BOOK I. CHAP. I. The Excellencies and Perfections of the glorious King , the Lord JEHOVAH , discovered : Shewing how he had but one Son , the express Image of the Father , the delight and joy of his Heart ; and of the glorious and eternal Design of this most High and Everlasting JEHOVAH to dispose of his Son in Marriage . Moreover , how the matter was propounded by the Father , and whom he had chose to be the intended Spouse . Shewing also how the Prince readily consented to the Proposal ; and of his first grand and glorious Atchievements in order to the Accomplishment of this happy Design . IN the fair Regions of approachless Light , Where unmixt Joys with perfect Love unite ; Where youth n'ere wasts , nor Beauty ever fades , Where no disease , nor paining-grief , invades ; There reigns , and long hath reign'd , a mighty King , From whom all Honours , and all Riches spring ; His vast Dominions reach from Pole to Pole , No Realm nor Nation but he could controul ; So great his Pow'r , there never yet could be , An absolute Monarch in the World but he . What e're seem'd good to him , he freely did , And nothing from his piercing Eye was hid . To him the mighty Nimrods all did Bow , And none durst boldly question , What dost Thou ▪ Justice and Wisdom waited on his Throne , And through the World his Clemency was know ▪ His Glory so Illustrious and Bright , It sparkled forth , and dazled Mortals sight . Immense his Being ; for in every Land He present was , and by each Soul did stand . No Spies he needed for Intelligence In Foreign parts , to bring him Tydings thence . And vain to him was Court-dissemblers Art , He saw each corner of the subtlest heart , View'd acts unborn , and plain discoveries wrough ▪ E're labouring Fancy once could mould a Though ▪ Beheld mens minds clearly , as were their faces , And uncontain'd , at once did fill all Places ; His awful frown could make the Mountains shak ▪ And Stoutest hearts of Haughty Princes quake . All things were his , who did them first compose , And by his wisdom doth them still dispose ; To serve his Friends , and to destroy his Foes . His Azure Throne with Holiness is spread , The pure in heart alone his Court may tread ; No vitious Gallant , Proud , Imperious , Vain , In Court , nor Kingdom will he entertain . He 's th' essence of true Vertue , spotless , pure , And no ungodly one can he endure . No wicked person to him dares draw nigh , Though ne're so Rich , so Mighty , or so High ; 'T is Righteousness his blessed Throne maintains , Who all Injustice utterly disdains ; Nay , Holiness doth this great Soveraigne cloath , And such as weare it not , his Soul doth loath . But above all the Glories which did wait Upon this High and Peerless Potentate : His Pity did the most transcendent prove , Matchless his Power , but greater still his Love ; Such bowels of Compassion ne're were known , Nor e're such proofs of vast Affection shown ; His kindness beyond all that Pen can write , Or Heart conceive , or nimblest Brain indite . This Sovereign Love our wond'rous Subject brings , Our Hist'ry from those melting Ardours springs . For this great King had a most lovely Son , And had indeed no more save only one , Who was begotten by him , and brought forth E're Heav'ns blew curtains did surround the Earth ; Before the World's foundations yet were laid , Times glass turn'd up , or the Sun's course displaid , This Prince was brought up with him , and did lye , In his dear Bosom from Eternity . He was his only Joy , and hearts delight , Who ever did behold him in his sight . And as he made his Father's heart most glad , He was sole Heir to all the Father had ; Who freely gave all things into his Hand , And made him Ruler over every Land , Designing still to raise his Dignity Above each Earthly Prince , or Monarchy , And him intitle with a glorious Name , Which none of all the Heav'nly Host dare claim . What glory is there in each Seraphim ! Yet must they all do Homage unto him ; The Cherubims likewise must all submit , And humbly worship at his Royal Feet , With trembling Reverence ; for he d●th bear The express Image of his Father dear ; And his Majestick Glory doth unfold , Too● right for any creature to behold , Untill transform'd into an Heav'nly mould . The Lus●re of his Face , the loveliness Of compleat Beauty , and of Holiness . His Personal Sweetness , and Perfections rare , No tongue of men , or Angels , can declare : For , 't is recorded by unerring Pen , He fairer was than all the Sons of men . Which in its proper place will more appear : But mind at present what doth follow here . This mighty King , whose Glories thus did shine , Had long on foot a very great D●sign , Which was , in Marriage to disp●●● this Son , The blessedst Work that ever could be done : This Secret then to him he does disclose , And whom for him he had already chose , Tells him the way , and means , whereby to bring About this strange and most important thing ; What he must do ; and all things doth declare : To which the Son doth lend attentive ear , Who never did his Father disobey , Nor him displease , would not in this say nay ; But straight-way shew'd with joy & chearful mind He was that way himself long time inclin'd : For with a Heav'nly smile he made reply , This Creature is the Jewel of mine eye . Great King of Kings , thy Sacred Sovereign Will With greatest Joy I 'm ready to fullfil . My heart 's inflam'd with love , and will be pain'd Till she for my imbraces be obtain'd . With secret transports long have I design'd That happy Match in my Eternal Mind , To people with a new and holy Race Th' Immortal Mansions of this Glorious Place . Such is the Love which unto her I have , 'T is strong as Death , and lasts beyond the Grave . Where e're she be ( for well I understand She 's spirited of late to a strange Land ) Winged with Love I 'le search the World about , And leave no place unsought to find her out . If any Foe doth Captive her detain , I'lebe her Rescue , and knock off her Chain : Or , if half stifled , she in Prison lye , I 'le break the Bars , and give her liberty . I will refuse no Labour , nor no pain , Thee ( dearest Soul ! ) into my Arms to gain . Such was this Prince's love , and now t is fit We tell you who the object was of it . Within the Limits of the Holy Land , Whose Glory once shone forth on every hand ; And near the Borders of rare Havelah , Where Creatures of each kind first breath did draw Where Pison's streams with Euphrates did meet ; Where did abound all Joy and Comfort sweet , Without the least perplexity or wo ; Where Bdellium and the Onyx Stone did grow ; Did a most choice and lovely Garden lye , Renowned much for its antiquity : For Sacred Story has proclaim●d its name , And rais'd up Trophies to its lasting fame . Within that Garden dwelt in Ancient time A very lovely Creature in her Prime , Mirror of Beauty , and the World 's chief glory , Whose rare composure did out-vy all Story : Fair as the Lilly , e're rude hands have toucht it : Or snow unfal'n , before the Earth hath smucht it : The perfectst work which wondring Heav'n could see , Of Nature's Volumn , blest Epitome ; Her glorious Beauty , and Admired Worth , What mortal tongue is able to set forth ? True Vertue was the Object of her will , There was no stain in her , no Feature ill , No sca●r , nor blemish , seen in any part ; Her Judgment uncorrupt , and pure her Heart ; Her thoughts were noble , words most wise , not lavish ; Her natural sweetness was enough to ravish All that beheld her ; from her sparkling Eye , A thousand Charms , a thousand Graces fly : No evill passion harbour'd in her breast , Or with bold Mutinies disturb●d her rest ; For what 's not borne yet , needs not be represt . Her Lineage Noble , of such high degree , None e're could boast a greater Pedigree : A Dowry too she had , a fair Estate , Conferr'd upon her at an easy Rate . In brief , in all Indowments she did shine , Stampt with his Image , who is all Divine : But that which most unto her bliss did add , Was the great Honour which some time she had , Of the sweet presence of a glorious King , From whom alone true Happiness doth spring ; He oft declar'd her his grand Favourite , And that with her was his endear'd delight : For precious love to her burn'd in his heart , And nothing thought too dear for to impart , Or unto her most freely to bestow , Of all the Treasures he had here below . This was her state at first , none can gain-say ; But then , mark what befell her on a day . She did not long in this condition stand , Before a cursed and most traiterous Band Of Rebels , who shook off Allegiance , And ' gainst their Sovereign did bold Arms advance ; Intic'd her to their Party , and destroy'd All those rare Priviledges she injoy'd . Which grand offence did so the King displease , That she his wrath by no means could appease ; Nor had she any Friend to speak a word , To stay the Tortures of the Flaming Sword. No purpose 't was , alas ! for her to plead , Why Sentence should not against her proceed ; Who well knew in her conscience 't was but right She should thenceforth be banisht from his sight , And his most glorious Face behold no more , As she with Joy had seen it heretofore . The rightful Sentence passed , though severe , Which might strike dead the trembling Soul to hear , Exil●d she was from him with fearful Ire , And laid obnoxious to Eternal fire : Turn'd out of all her Glory with a curse , No state of Mortal Creatures could be worse . And now she 's forc'd to wander to and fro , Finding no rest , nor knowing what to do . A foreign soile , alas ! she must seek out , And where to hide her self she looks about . A wretched Fugitive she straight became , A shame unto her self , to all a shame . Yet this vile wretched Creature , so forlorn , The Subject of contempt and general scorn , She , she 's the Object of this Prince's Love , She 't is to whom his warm Affections move . 'T was in her fallen state he cast his eye , Although he lov'd her from Eternity . Who wandring thus into a Foreign Land , Far off of him : he soon did understand There was no other thing for him to do , But must a Journy take , and thither go . If he 'l accomplish this his great Design , Of making Love , a Love that 's most divine . The Father now doth part which his dear Son , Who 's all on fire , and zealous to be gone : And what though it a grievous Journy be , Its bitterness he is resolv'd to see . His high Atchievements nothing shall prevent , His mind and purpose is so fully bent , That he in his own Kingdom will not stay One Minute after the appointed Day . But that you may more fully yet discover The matchless flames of this most glorious Lover , Permit us to present unto your view , The Court he left , the Dungeon he went to . The Kingdom , where this Hi●h-born Prince did dwell , All other Countries vastly doth excel , Its Glory splendid is and infinite , It cannot be beheld with fleshly sight . Ten thousand Suns , ten thousand times more bright Then ours is , could never give such light . None ever there beheld a Cloud , nor shall ; Nor ever was there any Night at all . No cold or heat did ever there displease , No pain nor sorrow there , nor no disease . No thirst nor hunger there do any know , Nor any foes to seek their overthrow , Disturb their peace , or them i' th least annoy ; Nor is there any Devil to destroy . And if one would that Kingdom searth about , There is no finding of one poor Man out . No sooner any such do thither get , But on their Heads a glorious Crown is set . Congratulating Angels round them wait , And cloath them all in long white Robes of State. They live in boundless Bliss , with such content , It raises Joy unto a Ravishment . There 's Rivers too of Pleasures , fil'd to 'th Brim , In which the Prophets and Apostles swim . There Beauty fadeth not , nor Strength decayes ; No weary old Age , neither end of Dayes . Impossible it is for them to dye , Whose Souls have tasted Immortality . All there is Love , and Sempiternal Joys , Whose sweetness neither gluts , nor fullness cloys . Friends always by ; for absence is not known , Their loss , or departure , none can bemoan . Within the confines of this blissfull Land There doth a spacious foursquare City stand , The noblest Structure 't is that e're was rais'd , By men admired , or by Angels prais'd . The Founder of it was a mighty King ; Yet without hands t' was built , amazing thing ! As for th' Marterials , which did it prepare From a good Author this description hear : The Luke-warm Blood of a dear Lamb being spilt , To Rubies turn'd , whereof its parts were built ; And what dropt down in a kind gellied Gore , " Became rich Saphire , and did pave her Floor . " The Brighter flames that from his Eyebals ray'd , " Grew Chrysolites , whereof her walls were made , " The Milder glances sparkled on the ground , " And grounsild every Door with Diamond : " But dying , darted upwards , and did fix " A Battlement of purest Sardonix . " Its Streets with Burnisht Gold are paved round , " Stars lye like Pebbles scattered on the ground . " Pearl mixt with Onyx , and the Jasper Stone , " The Citizens do alwayes tread upon . Here he with 's Father in great state did sit , Whilst millions bow'd themselves unto his Feet . Here 't was he kept his Court , here was his Throne , From hence through all the World his Glory shone . And if ought could unto his Greatness add , Mark what a rich Retinue there he had . He Servants kept of very high Degree , Who did bow down to him continually . Though they were Nobles all , and far more high Than proudest of the Roman Monarchy ; And mighty great in Power too are they ; For one alone did no less Number slay Than near two hundred thousand in one night , Of Valaint Souldiers , trained up to fight . These Troops still ready stood at his command , To execute his will in every Land. Of them he 'd an Innumerable Host , Though some of them in ancient times were lost : Yet the selected number Millions were , Who still to him do true Allegiance bear : True Love and Zeal burn'd in their breasts , like fire ▪ To do his Will 's their business and desire : 'T is his gre●●●●●'rest which they wholly mind , Aiding his Friends , 〈◊〉 welfare they design'd : And likewise evermore to frustrate those , Who did their Prince's Soveraignty oppose . Their Nature's quick and clear , as Beams of light : Creatures too pure for Mortals grosser sight . And if we shall consider well their worth , Meer Empty Nothings are all Kings 'o th Earth , When to these Servants they compared be ; So much excells their glorious Dignity . What of their Sovereign Lord then shall we say , On whom they do attend both night and day ? When they before his dazling Throne appear , Their Heav'nly faces straight way cover'd are ; As if not able on his Face to look ; Or else with glorious blushings , Heaven-struck . Such , such his Court , such his Attendants were : Who could with this great Prince of light compare ? Oh what Celestial Glory didst thou leave , Almost beyond mans credence to believe ! That thou shouldst thus thy Fathers house forsake , And such a tedious dismal Journey make ! Could not that charming , Melody above , Allure thy thoughts and , hinder thy remove ? Oh no! there 's nothing can retard thy Love. Hark how the glorious Seraphims do sing , Whose warbling notes do make the Heavens ring ! What Mortals ever did such Musick hear ? Spirits made perfect , are quite ravisht there . Oh! how they listen whilst the Strains rise higher , And joyning gladly with th'All-charming Quire , Sing forth aloud , inspired with his flame , All Glory , Glory , Glory to his Name . One strain of this Celestial Harmony , Could Mortals hear , they soon would thither fly : They straight would shake off all their carnal shackles And quit these dull and loathsom Tabernacles ; Like towring Larks , still upwards would they soar , And ravished , would think of Earth no more : Or like to herds of Cattel , great and small , They●d leave their feedings , and run thither all . But yet could not this lovely Paradise , These Honours , or this Melody intice The love-sick Prince unto a longer stay , So much he longed for the Marriage day : No thing could his Design divert , or move ; So constant was he in his Royal Love. His Travels next will you be pleas'd to hear Which raises wonder in me to declare . Ten thousand millions , and ten thousand more Of Angel-measur'd Leagues from th'Eastern shore : Of Dunghil Earth this glorious Prince did come . Did ever Lover go so far from Home To seek a Spouse ? What brave Heroick Spirit That e're did love of vertuous Princess merit , Would not have found his trembling heart to ake , So vast an Enterprize to undertake ; Such dangers to expose himself unto , Such pleasure , and such glory to fore-go ! But some 't is like may ask a question here , Unto what Parts or Region did he steer ? Or whither did he travel , whither go ? A very needful thing for all to know . Was 't to some Goshen-Land , of precious Light ? Or in to some Elysian Fields , which might With Boundless Pleasures thither him invite ? Was it a Kingdom somewhat like his own For Bliss and Glory ? or what kind of one Was this strange Land , to which this Lover went ▪ To find the Soul , forc'd into Banishment ? Alas ! dear Sirs ! this may you still amaze , And to a higher Pitch your wonder raise . As far as Darkness differs from the Light , Or dolesom Earth falls short of Heaven so bright ; As Heavens higher are than Earth or Seas , A thousand times , ten thousand of Degrees ; So far that place where this sweet Prince did dwell The other ( to which he travel'd ) did excel . As that transcends for loveliness most rare : So this in wickedness exceeds compare . Egypt was once a dark and dolesom place , When no one could behold his brother's face . Though there the sacred stories plainly tel 't , The darkness was so great , it might be felt . Yet was that but a figure , you must know , Of the black horror of this Land of Wo , Whither the wretched wandring Soul was gone , And whence her Lover now must fetch her home : It was indeed an howling Wilderness , A Region of dispair , and all distress : Where Dragons , Wolves , Lyons , and ravenous Beasts Had their close Dens , and Birds of Prey their Nests . Besides , throughout the ruinated Land A Black and fearful King had great Command , Who had revolted many years before From his Liege Lord , and to him since has bore Most cruel spight and curs'd malignity , Assuming to himself the Soveraignty ; The greatst Usurper that e're being had : Sylla , nor Nero never were so bad . For 't is well known he was th' original Syre Of Tyrants all , and taught them to aspire ; Ambitious through the World to spread his Arms , He fill'd the Earth with Blood and sad Alarms : And like a ravenous Lyon rang'd about To seek his Prey , and find new Conquests out . Full of State-Policies , and Subtil wiles : Where 's Force attempts in vain , his Fraud beguiles . Most cruel to those Slaves he can betray , And yet the Fools , besotted to his sway , Court their own ruine , and blindly obey . His Antient Lord he hated most of all , And such as were his offspring , great and small , He was resolv'd to be reveng'd upon , And them for to destroy e're he had done , From whence his name was call'd Apollyon . A name which doth his Nature full express , And you of him thereby my further guess . This greedy Dragon , hungry of his prey , With wide-stretcht Jawes stood waiting for the day , When this dear Prince should come ; nay for the hour , That so he might him instantly devour . Oh Tyrant Love ! dost thou no pity take ! Wilt thou the PHAENIX of both worlds thus make A prey to such a Fiend , who by some snare Hopes to entrap this long expected Heir , And then to take Possession , and alone Rule on an undisturbed Hellish Throne ? See how the Troops of his Infernal Power Combine , this Sacred Person to devour . Needs must that be a sad and dismal Land , Where this damn'd Monster hath so great Comand . What Prince would come from such a Mount of bliss Unto a Cave , where Poysonous Serpents hiss ? Come from his Father's Bosom where he lay , To be the Wolves and Dragons chiefest prey ? To leave his glorious Robes and Cloth of Gold , And clothed be with Raggs and Garments old ! From ruling men and Devils , now to be Tempted by both of them , scarce ever free ? To leave a Paradise of all Delight , And come into a Land as black as night ? A glorious Crown and Kingdom to forsake , That he his bed might on a Dunghil make ? To leave a sweet and quiet Habitation , To come into a rude distracted Nation ? Where Wars , Blood , and Miseries abound , Where neither Truth , nor Faith , nor Peace is found ? To leave his Friends , who loved him most dear , To dwell with such as mortal hatred bear To him , and to his blessed Father , and All such as do for them most faithful stand ? To come so many Millions of long miles To be involv'd in Troubles and sad Broils ? And all this for a Creature poor and vile , A Traiterous Vagabond , and in Exile ? Yea , one that still remain'd a stubborn foe , ●ating both him and his blest Father too ? Who ponders all in extasy , can't miss To cry out , Oh! what manner of Love is this ? Sure this is Love that may our Souls amaze , And to the height our wondring Spirits raise , In grateful Hymns to celebrate its praise . CHAP. II. Shewing what entertainment the Prince of Light me● with at his first arrival . How there being no room for him in the Inn , he was forced to lie in the Stable , and make his bed in the Manger . As also how he having laid aside his Glorious and Princely Robes , was not known by the people of that Country ; and how he was wronged , and abominably abused by them . AWake my Muse ! I hear the Prince is come ; Go and attend him , view the very Room Where he at first doth lodg : see how they treat A King , whose Pow'r is so exceeding great . Much Rumor of his coming , I am told , Was spread abroad amongst them there of old , And many waiting for him , long'd to see What kind of King and Person he should be . Oh! what provision now to entertain Him did they make ? my Soul 's in grevious pain To hear of this . Doth not the Trumpet sound , And Joy and melody sweetly abound I' th hearts of all , who heard of this good News ? How did they carry 't to him , or how use This lovely One , whom Angels do adore , And Glorious Seraphims fall down before ? Ah! how methinks should they now look about Some curious stately Structure to find out , Some Prince's Palace for his Residence , Or strong fair Castle for his safe Defence ! Don't people leap for Joy , whil'st Angels sing , To welcome in their long expected King ? Do not the Conduits through all streets combine , In stead of Water , wholly to run Wine ? Do not great Swarms of people 'bout him sly , Like to some strange and glorious Prodigy ? What dos't thou say , my Muse , Art wholly mute ? Doth this not with thy present purpose suit ? Ah! yes , it does , but how shal't be exprest ? The grief that seizes on my panting Breast , My heart into a trembling fit doth fall , To think how he contemned was of all . The Savage Monsters did this Prince reject . And treat him with affronts and disrespect : When he for them had taken all this pain , They neither would him know nor entertain : The very Inn , where first he went to lie , For to vouchsafe him Lodging did deny . No Room ( alas ! ) had they ; but if 't were so He would be there , to th' Stable he must go . To 'th Stable then goes he contentedly , Without the least reflection or reply . The silly Ass , and labouring Ox must be Companions now to Sacred Royalty ; Expos'd by Greater Brutes , he must ( alas ) Take up with the Dull-Oxe , and painful Ass , Who their great Maker and Preserver was ; And in the Manger's forc'd to make his bed , Without one Pillow to support his Head. Let Heav'n astonisht , Earth amazed be At this ungrateful Inhumanity Let Seas rise up in heaps , and after quit Their Course , these Barbarous people to affright . Oh! what a mighty condescention's here ! What story may with this , with this , compare ? Is this the entertainment , they afford ! And this a Palace for so great a Lord ! Is this their kindness to so dear a friend ! Do they him to a filthy Stable send ! Is that a Chamber suiting his Degree ! Or fit the Manger should allotted be , For him to lay his Glorious Body in , ( Of whom the Prophet saith he knew no Sin ? ) Whose footstool's Earth , and Heaven is his Throne , What ne're a better Bed for such an one ! That has so vast a Journey undertook , And for their sakes such Glory too forsook ! Is this great Prince with such mean Lodging pleas'd So that he may of love-sick pains be eas'd ! O what a Lover's this ! Almighty Love ! How potently dost thou affections move ! What shall a Prince be thus ore-come by thee , And brought into contempt to this degree ! Sure this may melt an heart of hardest Stone , When 't is consider'd well and thought upon . But no less worthy note is it to hear The manner how this Soveraign did appear . Was it in Pomp and outward Splendor bright ? Which doth the sensual heart of man invite , To cast a view , and deep respect to show , As unto haughty Monarchs here they do : Like to a Prince , or like himself , did he His beams display that every eye might see In his blest Face most radiant Majesty ? No , no , so far was he from being proud , That he thought fit his Glories all to shroud ; And , like the Sun , invelop'd in a Cloud , Did vail his Heav'nly Lustre , would not make Himself of Reputation , for the sake Of that poor Soul he came for to seek out : He saw 't was good , that he might work about His blest Design , himself thus to deny , And shew a pattern of humility . His glorious Robes he freely did lay off , Though thereby made th' object of men's scoff , Who viewing his despised mean condition , Welcom'd him with contempt , scorn , and derision : For 't was 'i th form of a poor servant he Appear'd to all , the very low'st degree , Which amongst all the sons of Adam are And doth not this still wondrous Love declare ! The people of that Country too I find To gross mistakes so readily inclin'd , They judg'd him a poor Carpenters Son born , And stigmatiz'd him with it in great scorn . Nay , some affirm he worked at the Trade , For which they did him mightily upbraid . How ever this we must to all proclaim , He that all Riches had , most poor became ; That so the Soul through his sad poverty Might be enriched to Eternity . The Foxes of the Earth , and Birds of th' Air Had more ( alas ! ) than fell unto his share . In holes the one , in nests the other fed ; But he , ( poor he ! ) no where to lay his head . Not one poor Cottage had this precious King , Although the rightful Heir of every thing . The meanest man almost of Adam's Race Seem'd to be in as good , nay better case , Respecting outward Wealth and Glory here ; Those things no Price in his affections bear . Silver and Gold the Muckworm Wordling's Gods ▪ He knew to be but more refined Clods Of that same Earth , which he himself had made Ripe by a Sun , scarce fit to be his shade . No Mony , doubtless , had this Prince at all In purse or coffer : for , when some did call For Cesars Tribute , then , behold , must he Dispatch in haste a Servant to the Sea In an uncertain Fishes mouth to spy A piece of Coyn ( Oh wondrous Treasury ! ) With which he straight did Caesars Tribute pay ▪ ( Though small Engagement on the Children lay Rather than hee 'l be disobedient thought , To raise the Tax , a Miracle is wrought . But here t is like some may desire to know The cause why he abas'd himself so low ? The Answer to which Query's very plain ; His Errand so requir'd , if he 'd obtain The Soul , for whom his Country he did leave , He of his Glory must himself bereave . 'T was Love that brought him into this disguise , To come incognito to haughty Eyes , To lay aside awhile his Robes of State , And thus in Pilgrims weeds upon her wait : Without this Form assum'd , these Raggs put on , The mighty Work could never have been done . She grov'ling lay below , unable quite Once to aspire unto his Glorious Sight . Therefore must he a Garb suitable take To raise her up , and his dear Consort make ; He must descend , that she might mount above , And joyn in a fit Entercourse of Love. So the kind Sun beams do the Dunghil gild , That it to Heaven may Exalations yeild , With pregant Show'rs to fertilize the Field . CHAP. III. Shewing how upon the arrival of the glorious Prince , th● Vice-Roy of that Country contrived in a barbarous maner to take away his Life . And of the horrid Massacre that fell out upon it in the Town of Bethlehem . And how the Prince escaped and fled nto Egypt . Also discovering how the Creature he came ; to be a suiter to was preingaged by the black King to the Monster o● def●rmity , a Bastard of his own begetting , calle● Lust . And of the great and fearful battel that fell ou● between the Prince of Light , and Apollyon Prince of Darkness ; and how Apollyon was over-come and , after three amazing Incounters , forc'd t● fly . THough Goodness still 's oppos'd by envious Hate ▪ Vertue ( like Palms ) thrives by th' oppressing weight ▪ Our Princes Welcome is in part exprest , But what ensues is worse than all the rest . Of his sad usage further I 'le declare , And the curs'd cruel Foes he met with there . No sooner flutt'ring Fame the news had told Of his arrive ; and that some Seers of old ( Heralds of Fate ) proclaim'd him on Record To be a high-born Prince , and mighty Lord : But presently the Voyce-Roy of that Land Was fill'd with Indignation on each hand ; Fearing , 't is like , he might deposed be , Or much diminisht in his Dignitie ; That this great stranger might assume his Crown , Or quite eclipse his perishing Renown . For when the Sun doth rise and shine so clear , The Moon and Stars do all straight disappear . Not knowing what strange evils might arise ; He therefore did a bloody Plot devise . Such was his Rage and undeserved spight , He needs would butcher this sweet Lamb of Light ; Who though to none he thought one dram of ill , Yet he resolves his precious Blood to spill : But failing of one Treacherous Design , He and his Gang do in a worse combine : Which was by strict Inquiries for to hear , When this bright Star did first to men appear ? That so he might exactly know the Day When he arriv'd , and in a Manger lay . Which known , to make all sure he straight contrives To sacrifice a thousand harmless Lives , And kill the Males , yea every one of them Which had been born in famous Bethlehem , From two years old or under , ever since The late prediction of this new-born Prince . Judging this way ( 't is like ) might be the best To cut off him , unknown , amongst the rest . Which horrid Massacre he brought to pass , And one more bloody sure there never was : If Circumstances were but weighed well , Both what they were , and why that day they fell On the poor Babes ; they no compassion have , But hurle them from the Cradle to the Grave . The weeping Mothers rais'd a swelling flood Of their own tears , mixt with their Childrens blood ; In every street are heard most dismal Cries , Be wailing those untimely Obsequies : As had been prophesied long before , By Rachel's moans , refusing to give o're , She sighs , and weeps , and has no comfort got , Because her hopeful Children now are not . Great was the slaughter ; yet their hopes were crost , The precious Prey these raging Blood-hounds lost : For th' Prince of Peace had notice of this thing , And fled to Egypt from this wrathful King ; And there remaining , graciously was fed , Until this Savage Murderer was dead . And when he heard what had that wretch befel , He hastned back to 'th Land of Israel . But news being brought of Archilaus's Raign , Soon found it needful to remove again . So being warn'd of God , to Galilee He turn'd aside ; and there at present we Shall leave him , whilst we may more fully hear The great design of this his coming there . Some possibly may say , was 't not to take Unto himself a Kingdom , and so make Himself Renowned , Great and very High , Above each Prince and Earthly Monarchy ? 〈…〉 Was 't not to take the Crowns of every King , And all their Glory to the Dust to bring , To set their Diadems on his own head , That so the Nations might be better led ? Was 't not to take Revenge upon his Foes , And grind to Powder all that him oppose ? Was it not to commence his glorious Raign , That so he might the pride of Nations stain ? Herod , t is like , as you before did hear , Such things might dream , and it might vainly fear : But wholly groundless : for ( alas ) he came Not as a King to punish , but a Lamb , To offer up in sacrifice his Life , To put an end to all tormenting strife , And only gain a poor , but long'd-for Wife . His sole design , I told you , it was Love , 'T was that alone which brought him from above , These hardships , and these pains to undergo , And many more , which yet we have to show : For these are nothing , in comparison Of those which must be told e●re we have done . He in those parts had been but thirty year , And little had he don that we can he●r About obtaining of the Creatures love , But gloriously did then the matter move , Unto the Soul , who little did it mind , For she ( alas ) was otherwise inclin●d : For the Black King that had usurp'd that Land , An Ill shapt Bastard had , of proud command , Whom having drest up in a much Gallantry , He did appear so pleasant in her Eye , That he before had her affections won , And in her heart established his Throne ; Though he design'd no less than to betray And murder her in an infidious way : Of which the silly Soul was not aware , But fondly blind could not discern the snare . Too like ( alas ) to many now a dayes , Whom fawning , words and flattery betrays . This Imp of Darkness , and first-born of Hell Transform'd by Witchcra●● , and a cursed Spell , Like a brisk gawdy Gallant now appears , And still false locks , and borrowed Garments wears : Then boldly sets upon her , and with strong And sweet lip'd Rhetorick of a Courtly tongue Salutes her Ears , and doth each way discover The Amorous Language of a wanton Lover . He smiles , he toyes , and now and then le ts fly Imperious glances from his lustful Eye ; Adorns her Orient Neck with Penly charms , And with rich Bracelets decks her Ivory Arms : Boasts the extent of his Imperial Power , And offers Wealth and worldly pleasure to her . Jocund he seem'd , and full of sprightly Mirth , And the poor Soul never inquir'd his Birth . She lik'd his Face , but dream't not of the Dart Wherewith he waited to transfix her Heart . There is no foe to such a Dalilaw , As pretends love , yet ready is to draw The Poysonous Spear , and with a treacherous kiss Bereaves the Soul of everlasting Bliss . If you would know this treacherous Monster 's name ( As you before have heard from whence he came ) 'T is he by whom thousands deceiv'd have bin , Heav'ns foe , and Satan's cursed Off-spring , SIN . A violater of all Righteous Laws , And one that still to all Uncleaness draws ; Author of Whored omes , Perjuries , Disorders , Thefts , Rapines , Blood , Idolatries , and Murders . From whom all Plagues , and all Diseases flow ! And Death it self to him his be'ng doth ow. This Monster of Pollution , the undone Poor Soul too long had been enamour'd on ; And by the Craft his Sire Apollyon lent , Doubted not to obtain her full Consent . But when Apollyon saw this Prince of Peace , His wrathfull spight against him did encrease : So brave a Rival he could not endure , But sought all means his Ruine to procure . Shall I , saith he , thus lose my hop'd-for prey , See my Designs all blasted in one day , Which I have carried on from Age to Age , With deepest Policy , and fiercest Rage ? My utmost Stratagems I first will try , And rather on the very Spot I le dye . Thus Hellishly resolv'd , he does prepare Straight to commence the bold and Impious War , And now the sharp Encounter does begin A Fight so fierce no eye had ever seen , Nor shall hereafter ere behold agen . But first be pleas'd to take a prospect here , Of the two Combatants as they appear : The first a Person of Celestial Race , Lovely his shape , ineffable his Face ; The frown with which he struck the trembling Fiend All smiles of humane Beauty did transcend : His head 's with Glory arm'd , and his strong hand No power of Earth or Hell can long withstand . He heads the mighty Hosts in Heav'n above , And all on Earth , who do Jehovah love . His Camp 's so great , they many millions are , With whom no one for Courage may compare , They are all chosen men , and cloath'd in white , Ah! to behold them , what a lovely sight Is it ! And yet more grave and lovely far To joyn and make one in this Holy War. The other was a King of Courage bold , But very grim and ghastly to behold ; Great was his power , yet his garb did show Sad Symptoms of a former overthrow : But now recruited with a numerous Train , Arm'd with dispair , he tempts his fate again . Under his Banner the black Regiments fight , And all the Wicked Troops which hate the light : His Voluntiers are spread from North to South , And flaming Sulphur belches from his Mouth . Such was the grand Importance of their sight , It did all eyes on Earth and Heaven invite To be spectators , and attention lend : So much did ne're on any Field depend ; No not Pharsalia's Plains , where Caesar fought , And the Worlds Empire at one conquest caught . Alas , the Issue of that famous Fray , May not compare with this more fatal Day . Should the Black monstrous Tyrant Prince prevail , The Hearts and hopes of all man-kind must fail : But above all , she who caus'd their contest Would be more miserable than all the rest ; Shee , she , poor soul ! for ever were undone , And never would have help from any one ; T was for Her sake alone the War begun . Some fabulous Writers tell a wonderous story , And give I know not what St. George the Glory Of rescuing bravely a distressed Maid From a strange Dragon , by his Generous aid . This I am sure our blessed Captain fought With a fierce Dragon , and Salvation wrought For her , who else had been devoured quite By that Old Serpents subtility and spight . But now t is time their Combate to display Behold the Warriers ready in Array . Apollyon well stor'd with crafty wit Long time had waited for a season fit , That so he might some great advantage get . And knowing well the Prince of Light had fasted Ful forty days , then presently he hasted To give him Battle , and a Challenge makes , Which no less cheerfully Christ undertakes . The King of Darkness the first onset gave , Thinking his foe to startle , or out-brave . He flung at him a very cruel Dart , And aym'd to hit him just upon the Heart . He 'd have him doubt or question , if t were so ? Whether he were the Son of God or no ? But the blest Lord did use his Sword so well , That down the others weapons straight way fell : It made him reel , and forc'd him back to stand , And beat his Lance at once out of his hand . At which this disappointed wrathful King Doth gnash his threatning teeth , and shews his sting ; Is mad and foams , and fain the Dog would bite : He swells like to a Toad , enough to fright A mortal man , on him to cast an eye And then breaks out with sad and hideous cry . Apollyon King of Darkness . Shall I be foiled thus ? or thus give o're , Whom never any could yet stand before ? Have not the Mighty fallen by my hand , Enforc'd to yeild to me in every Land ? Whole Kingdoms ( Sir ) have trucled to my pow'r ▪ If once I 'm mov'd , Millions I can devour . Nay , with one stroke , thou very well dost know , I all the World at once did overthrow . My very Name is frightful unto all , Who trembling fly , if I upon them fall . My voyce is like unto a mighty Thunder ▪ And with a word I keep the Nations under . See how they faint , and shrink , and shreek for fear , If of my coming once they do but hear : They quiver all , and like a Leaf do shake , And dare not stand when I approaches make . Besides all this , much more I have to boast : Which of the Champions of thy Earthly Host Have I not overcome , and put to flight ? None ever able were with me to fight . Noah that Servant ( Holy Just ) of thine , I did o'recome by 'th juce of his own Vine : And Righteous Lot I next may reckon up , A Trophy unto my victorious Cup , Whereby he into Incest fell two Times : And these thou know'st are no Inferiour Crimes ▪ Thy Jacob too , though he could wrestle well , Yet by my Arm most grievously he fell : And so likewise did his most Zealous Mother : By Lies I made him to supplant his Brother . Joseph for thee , although he was sincere , I quickly taught by Pharoah's Life to swear . And Judah , from whose Loins thou dost proceed , I worsted much , do but the Story read . Moses himself , thy Captain Generall , By me receiv'd a shrew'd and dismal fall , Although so meek , when I did him engage , I mov'd him into passion and great rage , By which I did so vex his troubl'd mind , That he could not the Land of Promise find . Sampson was very strong , I know , yet he Was overcome by Dalilah and me . And David , though a King , and most devout , Sustain'd by me almost a total Rout ; Although he slew a Lyon , and a Bear , And my Goliah likewise would not spare , But with his sling that Champion did destroy , Who did the Camp of Israel annoy : For all these mighty Acts , when once I came To try his strength , I brought him unto shame : The people numbred , and his God forsaken , By Adult'ry and Murder over-taken . And Solomon , a mighty King and wise , Did I by force and subtilety surprize ; I planted for him such a curious Net , As soon Intangled his unwary feet ; Strange Womens charms withdrew his heart from thee To doting Lust , and curs'd Idolatrie . The time would fail me , should I number all The Noble Worthies , I have caus'd to fall . Ne're any yet upon the Earth did dwell , But by my conquering sword they vanquisht fell . And thinkst thou , Man , that I to thee will yield , When slesht with Vict'ories , basely quit the Field . Mistake not thus , I le have the other blow , I want no strength nor Courage thou shalt know . Prince of Light. Thy pride , Apollyon , and thy Hellish Rage , Long since thy utter Downfal did presage . Vain are thy Boasts , these Rants no good will doe , I know thou art a cowardly bragging Foe . Forbear with Lies my Servants to condemn , 'T were only foils , not falls , thou gavest them . Lurking in Secret , thou didst treacherously At unawares sometimes upon them fly ; But rallying straight they did renew the Fight , Quencht all thy Darts , and soon put thee to slight : And now beyond thy reach , in full renown , For their reward , enjoy an endless Crown . And though on some thou hast prevail'd too far , With me thou art unable to wage War. 'T is for their sakes that forth my wrath is spread ; Thou bruisdst their Heels , but I will bruise thy Head. Apollyon . Stop there I pray , let 's try the other Bout , And see if thou canst me so quickly rout . I am resolv'd my utmost force to try , For all my hopes I find at Stake do ly : E're I 'le be baffled thus , and lose my Prey , Upon thy back still sharper Strokes I 'le lay . Prince of Light. What is the Cause thou art so furious now , And thus on me dost bend thy Brazen brow ? What is thy fear ? why dost thou rage ? or why Dost tremble thus , and look so gashfully ? Why doth thy fading Colour come and go ? Speak , Hellish Fiend ! what I command thee , do . Apollyon . Great Reason's for't ; I partly understand The Cause why thou art come into this Land : And having found what thy intentions are , Needs must the same me terrify and scare . I do perceive what did thee chiefly move To leave the Glory which thou hadst above ; 'T was love that thou didst to a Creature bear , Which unto me in truth is very dear ; And I will make my glistering Spear to bend , E're I to thee in this will condescend ; Before I will her lose , I 'le tear and roar , And all Infernal Pow'rs I will Implore , That I Assistance of them may obtain , Against a Foe I do so much disdain . Prince of Light. But why should this stir up thy hellish rage , If I in love am moved to engage The precious Soul , and her betroth to me , What wrong can that ( vile monster ) do to thee ? Thy horrid pride hath wrought thy overthrow , And thou wouldst fain have her be damned too . But know this Match in Heav'n's made , & thy hand Can not prevent nor break this Sacred Band. Apollyon . She 's preingag'd to one , whom I do Love , And I concern'd am ; for 't was I did move The question to her , did first the Contract make , And I 'm resolv'd she never shall it break . The party too is my own offspring dear , And I to him most true Affections bear : And reason there is for 't , 't was he alone Founded my Kingdom , and first rais'd my Throne . 'T is he who every where doth for me stand , Yea and maintains my Cause in every Land. My Subjects he brings in both great and small ; Without his Aid soon would my Kingdom fall . And if this contract should be broke , I see But little Service more can he do me . Blame me not therefore , if I grow inrag'd , And thus in furious battel am engag'd . Prince of Light. Thou canst not hide from me thy curst design , Most horrid hatred is that love of thine . Thou seek'st her life , her blood , nought else will do But her most desperate final overthrow . I likewise see how the sad game is laid , How she by treacherous Loves to Sin 's betraid : But I that League resolve to break asunder , Dissolve your Charms , & quickly bring thee under ; Although I know thou art a Son of Thunder . I 'le spoyl all your designs , and make appear That only I that Soul do love most dear . I 'le spill my dearest blood upon the Ground , But your Infernal Plots I will confound . I am her friend , and will so faithful prove , That all shall say I 'm worthy of her love . My Life is in my hand . I le lay it down E're she shall miss of the Eternal Crown . Thou damned art , and wouldst ( I fully know ) Bring her into the same eternal wo : But know , vile Fiend , 't is more than thou canst do , Unless thou can'st this day prevail o're me , Those dreadful Torments she shall never see . At this Apollyon's parched Lips did quiver , These words , like darts , struck through his heart and liver , He gnaw'd his very tongue for pain and wo , And stampt , and foam'd , and knew not what to do , Till e're a while , like to a Lyon bold , Upon his Spear he furiously takes hold , And doth the second time the Lord engage , With greater violence and fiercer rage . As when loud Thunder roars , and rends the Skie , Or murdering Cannons let their Bullets fly : So did he cause as 't were the Earth to quake , When he at him the second time did make ; And by the force of his permitted power , Snatches him up , as if he would devour Him , like the prey which hungry Lyons eat ; But not prevailing , down he did him set Upon a Pinacle 'o th Temple high , And then again upon him does let fly : But finding he no hurt to him could do , He strives him headlong down from thence to throw Pretending if he were so great an one , His foot could not be dasht against a Stone . But then our Prince did draw his Sword again , Not doubting in the least he should obtain Another victory against this foe ; And did indeed give him so great a blow , That he fell down , being forced to give ore , And shamefully retreated , as before , Now would one think the Battel quite were done , And time for the black Prince away to run : But he reviv'd , and did fresh Courage take ; As men would do , when all doth ly at stake , And a third Battel was resolv'd to see , What ere the fatal Consequence might be . Apollyon now to his last shift was driven , Almost of all his Magazine bereaven . But one poor Weapon more he had to try ; If worsted there , resolved was to fly . And here indeed God suffer'd him once more To take him up , as he had done before . Ah! t was a sight most dismal to behold , What foe was e're thus impudently bold ! That so was bafled , forced to retreat , And found his Enemie too wise and great A thousand times for him , yet would essay By force of Arms to carry him away . Don't Heaven and Earth , and all amazed stand To see the Prince of Light in Satan's hand , Or rather in his Arms carry'd on high , As if he would have kill'd him secretly ; But on a mighty Mountain him he set , Hoping he might some great advantage get ; A cunning Stratagem he did devise , Thinking thereby our Saviour to surprize , And him 'orecome by subtile Policy , And that was to present unto his Eye The Glory of this World , the only Snare By which poor Mortals often ruin'd are . This Hellish Prince is full of Craft and Wiles , And with 's inventions all the World beguiles . From him the Politick Achitophel , And our more modern famous Machiavel , With other States-men learn't their puzling Arts To plague the World , that Science he imparts , To imbroil Nat'ions , and cheat honest Hearts . Sly Stratagems in War , most wise men know Have oft prevail'd , where Force no good could do . The Walls sometimes of Castles down do fall , When n'ere a Bullet hath been shot at all , Unless discharged from a Silver Gun ; Thousands ( alas ! ) this way have been undone . Strong Citties Gates ( we know ) have open'd been With Golden Keyes , and Enemies let in , Which force nor strength could ne're have made to fly , Nor been broke down by fiercest Battery . The Maxime's true , which frequently we read , That Policy doth very far exceed The Strength and pow'r of great & haughty Kings ; And to subjection mighty Nations brings . But all the Strength , nor Craft , nor power either , Which Satan hath with all his fiends together , Could with this Glorious Lord prevail i' th least , Who hath the strength of Heaven to assist , And was himself Omnipotent in power : Doth Satan think he can a God devour ? Can fading Glories of vile Earth intice , Or break his purpose off , when Paradise Could not upon him any Influence have , To turn his love from her he came to save ? How soon deep Policy is overthrown , And crafty fraud to foolish madness come ! Art thou , Apollyon , such a wretched Sot ? Hast thou no other Bait , nor weapon got ? Is this thy wit , and can'st thou do no more Than give him that which was his own before ? How prodigal thou seem'st ? wilt thou bestow At once on him all Kingdomes here below ? What then will all thy flattered Subjects do ? If thus thou rashly giv'st them all away , What wilt thou do thy self another day ? What! is poor Soul worth more than all the world ? That all thou hast shall thus away be hurld , Rather then thou of Soul would'st be bereav'd ? 'T is time for her to see she ben't deceiv'd . What! all the Kingdoms of the world ! Pray who Did give them all , or any unto you ? Ah! what a Traytor 's here ! Is 't not a shame Before thy Soveraign's face to make a Claim Unto those Kingdoms , where thou hast no right ? Thou know'st they do belong to 'th Prince of light . Thine if thou call'st them , 't is by Usurpation , No other right hast thou to any Nation . But we discourse too long : behold a sight , Apollyon rallies all his scattered might . Now nothing else than a full Conquest will The haughty Wretch his wild Ambition fill . How fain would he Majestick Steps have trod , And worship'd be , nay worship'd by a God ? But the wise Prince of Light doth straight advance To check his bold and vain Extravagance , Declares his pow'r , and shakes the awfull Rod ; Thou shalt not ( what ? ) tempt ( who ? ) the Lord thy God ? This well-plac'd stroak did Satan quite confound ; He cannot stay , yet 's loth to quit the ground . But seeing that he needs must now be gone ; Looks back , and grins , and howling , thus goes on . Apollyon . Although I find thou art for me too strong , Yet I 'le revenged be , for all the wrong I have sustain'd , either on thee or thine ; For which the powers of Hell shall all combine , T' engage thee in another sort of Fight , Although at present I am bafled quite . Moreover , this I further have to say , So long as thou dost in this Country stay , Be sure of troubles thou shalt have thy fill , I 'le sett my Servants on thee , and they will , By help from me , add sorrows to thy dayes , Strew all thy Paths with Throns , and cross thy ways . I 'le render thee as odious as I can , That thou mayst be disown'd by every man. What I , and all Infernal Powers can do , To make thee miserable , or o'rethrow The great Design , which thou art come about , We are resolved now to work it out . And though thou thinkst this Soul for to obtain , I tell thee now I have her in my Chain ; And doubt not but I there shall hold her fast , Till tired out , thy love be over-past . Nay let me tell thee further in thine Ear , She unto thee doth perfect hatred bear : Thee , nor thy Portion doth she like at all , Although for her thou dost thy self inthrall , And into Troubles and afflictions bring : What wise man ever would do such a thing ? What love , where thou no love art like to have , Tho thou the same a thousand times shouldst Crave ? If this proves not most true , then me you shall The Father of Lies hereafter Justly call . Boast not this Conquest , though I go my way , I 'le meet the better Arm'd another day . A hideous Clapy of Thunder then was heard , And streight the cursed Spirit disappeard . CHAP. IIII. Shewing what joy there was in Heaven amongst the Angels , upon the great Victory obtained over the black King. Shewing also how affectionately in a sweet heavenly manner , the Prince of light after this saluted the Soul he came to save , for whose sake he had passed throw all these sorrows . And how the ungrateful blind & deluded wretch slighted and dispised him in her Heart ; choosing rather to hearken to , and side with Apollyon , King of Darkness , and to entertain the Monster of pollution , sensual Lusts , than to become a Spouse to so glorious a Prince ; pretending she knew him not , neither would she believe he was the son of God , the blessed and eternal Potentate ; demanding signs of him . Shewing upon this what strange and wonderful Miracles he wrought amongst the people , who notwithstanding all , went about to kill him . And how he was forc'd to fly from one Country to another , to preserve his life . And what hardships and difficulties he passed through , for love he bore to the poor Creature . NO sooner had this Overthrow been given , But Troops of Angels did descend from Heaven , Unto this Prince with great Congratulation , Yeilding to him all humble Adoration . Ah! how the glorious Seraphims did sing , Bringing fresh Bayes of Triumph to their King. They come to serve him , as was just and right , Because his En'emy he hath put to flight . Let Heaven rejoyce , and Earth resound his praise , For victory or'e him , who did always Disturb the Earth , and whom none could withstand ; Such was his strength and force in ev'ry Land. Now might one hope the Prince from trouble 's freed And quickly will in his Affairs succeed , Wherein he hath such great obstructions met , Since first his feet upon the Earth were set . Kindly he now doth the poor Soul salute , And with such fervency begins his suit ; And in such sort he did himself declare , That none in Woing could with him compare . No Orator on Earth like him could speak , So powerfully , and sweet enough to break And melt a breast of Steel , or heart of Stone , If well his words be weigh'd and thought upon . He to this purpose doth salute her Ears Some times with sighs , sometimes with bitter tears . Prince of Light. Look unto me , dear Soul ! behold 't is I , Who lov'd thee deeply from Eternity ; Who at at thy doors do stand , oh let me in , And do not harken to that Monster , SIN . Refuse me not , because my thoughts descend Below themselves , so far to recommend My dearest Love to thee ; although that I No Beauty can at all in thee espy : I love not as your Earthly Lovers doe ; 'T is Beauty that engages them to woo , Or the great Portion , or the Vertuous mind : There 's none of these in thee that I can find . Yet my Affections burn , and Love 's so much , No mortal ever did experience such . Why dost thou frown ? Ah doth thy hardned Brow , Not made at first to wrinkle , wrinkle now ? I am a Person of no mean Degree , Although my heart is fixt and set on thee . My Father , who hath sent me , is most high ; He rules above , and all beneath the Sky . All Kingdoms of this World they are his own , Whether inhabited , or yet unknown . To this great Monarch ( Soul ) I am most dear , What ere he has is mine , I am his Heir , His choice Delight , his Joy , and only Son , Moreover , He and I am only one . My Father is in me , in him am I , And was with him from all Eternity . There 's many Mansions in his House , and there Of all Delight thou shalt enjoy thy share . I 'le raise thee unto Honour and Renown , And arch thy Temples with a radiant Crown : In Robes of State I 'le clothe thee every day , All glorious within shall thy Array Be wrought of finest needle-work so bright , As shall transcend and dazle mortals sight . Then clear thine Eyes , and purifie thy Mind , Accept my Love , and to thy self be kind , All these Advantages thou sure shalt find . But oh ! such stubborn dulness who can bear ? This Soul seem'd not to mind , or lend an Eare To any thing the Lord did thus declare ; But lay like one a sleep or rather dead , Being by other Lovers falsely led . She rather entertains him with a scoff , And frames slight Answers for to put him off ; Would not believe he was of such descent ; His sighs , nor Tears , could move her to relent , But joyns in League with other bitter Foes , Who did contemptuously his Grace oppose . Signes they demand , and tokens to be given , To make it known that he was sent from Heaven . He graciously to this did condescend , That from Reproach he might himself defend , To manifest he no Deceiver was , Strange things in sight of all he brought to pass . The Miracles he wrought did all amaze , And highest wonder in the People raise . The Lame and Impotent he made to walk , The Blind he caus'd to see , the Dumb to talk ; Nay , such as were born blind , he made to see ; Which never any did , nor could , but he . His Love was such , he daily went about To find the Sick , and the Distressed out All kind of sad Diseases he did heal ; No Friend like him unto the Common-weal . The Feaver , Phrensy , and the Leprosy , Were all remov'd by him most speedily ; Yea , Bloody-fluxes too by him were cur'd , When all the Doctors could no help afford : Though all they had were on Physicians spent , Yet whole by him they all were gratis sent . 'T was meer Compassion , Bowels , and sweet Love , And not Reward , did this Physician move . By these bless'd deeds he soon obtain'd a Name , And all the Country Eccho'd with his Fame ; So that vast multitudes did daily croud After Him , and implore his Help aloud . Poor wretches who with Devils were possest ; And sorely griev'd , could see no hopes o● rest , Were all deliver'd by his mighty Hand . Such Pow'r had he Hell's power to Command , That if he said , Satan , come out , straight-way He forced was this Prince for to obey . Thus as with smallest touch he heal'd their Evils , He with a word cast out the foulest Devils . Nay , more than this , that he might quite remove All doubts from her he did so dearly love , That she might know he power had to save , He rais'd the dead to Life , though in the Grave The Corps had buried been full four days ; This very thing must needs his Glory raise . He still went on , and more strange things did do , Though very few to him did kindness show . Is it not plain he can do what he list , Who holds the mighty Winds as in his fist ? He that gave bounds unto the Sea and Land , What is not in his Power to command ? He that doth suck the Clouds out of the Seas , And makes them fall again where e're he please ; He that doth brake th' amazing Thunder-Crack , And bid the raging frightful Seas go back ; That doth the dreadful angry Ocean still , And call Heavn's Meteors to obey his Will ; That counts the Sands , and doth the Stars survey , And Hills and Mountains in a Ballance weigh ; No other Name for him can be Assign'd , But God most high , Jehovah unconfin'd . The precious Name , which to this Prince is given , Shews who he is ; he 's call'd The Lord from Heaven . Another Title doth the same express He is Jehovah , our Righteousness . Do not his Works , and his most glorious Name , His blessed Nature unto all proclaim ? Shall not the Soul this gracious Lord receive ? Who worketh Wonders , that she may believe . Sure if the Soul did doubt of his descent , She now has cause with sorrow to repent . The vilest Atheist it might satisfie , Touching his glorious Birth and Dignity ; But notwithstanding this those Evil men In most base sort did this great Prince contemn : Him impiously they grand Impostor call , And with foul Blasphemies upon him fall . Though in his life there was no stain nor spot , Yet they would needs his Conversation blot : Behold , said they , a person gluttonous ! You seldom read of any charged thus . But that 's not all , Drunkenness next did they Unto the charge of this Just Person lay . They did him often a Wine-bibber call , That odious they might render him to all . His holy Doctrine too they did despise , And horrid things on that Account devise , As if he taught all men to violate God's holy Law , and thereby tolerate All kind of sin , pollution , and offence ; Though of the Law he had such reverence , As none had more , and daily shew'd his Love Unto the same , in striving to remove Those false and evil Glosses , whereby they Its purer spiritual part had thrown away . His Company and Country they upbraid , Yea , and the Education which he had . But that which may all persons most amaze , Was those Reports which they of him did raise , As if that he some curs'd Familiar had . They cry , he hath a Devil , and is mad : When he the unclean spirits does cast out , By th' Prince of Devils he brings it about ; Those strange and wondrous things we see are done , Are all perform'd by Belzebub alone . Thus did Apollyon shew his hellish spight , And them to coyn Black-slanders still invite , Against this glorious Prince of Peace and Light. But though they did blaspheme , and him disdain ; He bore it all , reviling not again ; But still retains his kindness , hopes to find The Soul hereafter in a better mind . For now he saw she was of sense bereav'd , And by the Devil grievously deceiv'd . But oh ! consider what a Lover's here , Who all these oft-repeated wrongs would bear , And not be gone in fury and disdain , Leaving her subject to Eternal pain . To suffer thus in 's Person , and his Name , And undergo all this Reproach and Shame , And yet continue constant in his Love , This from her breast might sure all scruple move ; Nor was this all , for still he 's tost about , And Malice daily finds new projects out , How to torment and grieve his tender heart , Yet nothing could from her his kindness part . They now with slie temptations on him set , To draw him in , and some Advantage get . This with kind Anger curled his blest Blood , To see how stoutly they withstood their good . It fill'd his Heart with sorrow , made him grieve , They so hard-hearted were not to believe ; Tho he most mighty works among them wrought , Yet to ensnare him they occasions sought . Their tempting him , I find did grieve him more , Than all the vile Affronts he met before . Here might I stop , to reason with the Jews , Who him deny , and slight the Gospel news . May not his Miracles convince you quite , He was the true Messias , Prince of Light ; How dare you to deny matter of Fact , That he those great and mighty things did act ? For they were not in private Corners done , But before all , in open face 'o th Sun. Your Fathers might with ease laid o'pe the cheat , Shame the Imposture , and the plot defeat , If any grounds they had for to decry , The Man himself , or his strange works deny . Besides ( you know ) Josephus he doth own , There was at that same time such a blest One , And for him had so great a veneration , That thus I find of him he makes Relation : In the time of Tiberius's Reign ( saith he ) One JESVS liv'd , a Man ( if 't lawful be To call him so ) For He strange things did do , Yea mighty Miracles — This Records show . But you perhaps in your forefathers stead , Are apt to think he by the Devil did Those great and wondrous things of which we read . Now this is so absurd , ridiculous , And vain , 't is strange men should be cheated thus . Can any think the God o' th Universe Would be unfaithful , as to change the course Of Nature , meerly to assert a Lye ? What Odium here is thrown on 's Majesty ! Could Satan all these real Wonders do , He all Religion quickly might o're-throw : The foulest Errors make the world believe ; And him for the ●ue God men would receive . This is to set the Devil in God's place , And bring the Holy One into Disgrace ; T' ascribe his glorious Attributes to one That fain would be exalted in the Throne . What Help or Touchstone then can Mortals have , Their precious Souls from Satan's wiles to save , If real Miracles perform he can ? This too would show God mindless were of Man : And Moses who in Egypt Wonders wrought , Might into Shame and great contempt be brought ; If this once granted be , which you would have , Moses of old your Fathers might deceive . Why might not he by th' Devil's power do Those mighty Miracles , which Scriptures Show He wrought in Egypt , and at the Red-Sea ? Against your Law 't would be as strong a plea , And thus both Testaments 't would throw away . To the Magicians could the Devil have given Such power as Moses had receiv'd from Heaven , He would such equal works have made appears ; None should have cry'd , The singer of God is here . But now as Moses did this way confute His faithless foes , who did with him dispute , By greater deeds , and all their Arts o're-throw , The self-same thing did JESVS also do . The strongest Arguments he then did use , For to convince the unbelieving Jews , Were the great Signs & wonders which he wrought , And did this way refell what e're they thought , Against his Person , or his Doctrine either , And they thereby were silenc'd all together : My works , saith he , to me do witness give , And for their sake you ought me to believe . For if that I such mighty works do'nt do , As none e're did or can pretend unto , Believe me not : but if they witness give , How unexcusable then will they you leave ? He also had a witness from Great John , Besides his works which were divinely done ; And God himself from Heaven witness bore , So great a Witness ne're was heard before . The written Word likewise this Truth did tell , If they the same would have consider'd well : And therefore search the Scriptures , Sirs , saith he , For they are those which testifie of me . Thus every way you see the proofs are plain , He was the true Messias you have slain , Therefore repent you unbelieving Jews ; With fained scandals longer don't abuse● Your blessed Lord , nor 's Gospel more refuse . The dangerous troubles of the Prince of Light , The scandals that he met with , and the spight ; The hatred by that Soul unto him shown , Whom he design'd the Consort of his Throne ; Her weak pretences for this causeless scorn , And with what wond'rous patience it was born ! How she receiv'd him with a scornful Brow , We have in part set forth , and also how By mighty Signs and Wonders he did prove Both his divine Ascent , and matchless Love. But now the Reader with attentive Ear , And longing mind , desires ▪ 't is like , to hear How the poor blinded Soul behav'd her now : Does she not straight unto his Scepter bow ? Doth she not yield , and readily consent To close with him , and heartily repent She ever did his precious Love abuse , And such a Proffer wilfully refuse ? He ample proof and witness now hath given , That he was sent down to her out of Heaven ; His Noble Birth , and Sovereign Dignity Sure now she can't , nay dares not to deny : What can she further say , I pray what more Hath she to urge , to keep him out o' th Door ? Or , has he left her , and will come no more ? What Prince would ever put up so much wrong , Or wait upon a stubborn Soul so long ? Or who would ever make another tryal , That has so often had such flat denyal ? Ah , no! he can't his Love 's so great and strong , He hopes still to obtain her Love e're long . See how with tears and sighs , and melting heart , He woos , intreats , and doth his Love impart , As one resolv'd he 'l no denial have : True Lovers press their suit ev'n to the Grave . Prince of Light. 'T is not Ungratefulness which yet can change My purpose , or my heart from thee estrange . My strong Affections on thee are so fixt , That nought has them remov'd , or come betwixt My Soul and thine ; but had'I lov'd thy face , And that alone , my kindness had giv'n place ; My slighted suit should long e're this have ended , And never more on thee had I attended . Or , did I love thee for thine Heav'nly Eye , I then might court Angelick Majesty : Or , if the smoothness of thy Whiter Brow Could charm mine eyes , or mine affections bow To outward Objects , pollisht Marble might Have given as much content , as much delight . No , no , 't is neither brow , nor lip , nor eye , Nor any outward thing I can espy , That has or could surprize my tender heart : I know thy Nature , who , and what thou art . Nor is it Vertue a homely Case ; Wherein lies hid much rich and precious grace , Together rarely mixt , whose worth doth make Me love the Casket for the Jewels sake : 'T is none of this ! My eye doth pierce within , But nothing there can I behold but Sin. The reason of my Passion wholly lies Within my Self , from whence it first did rise . And though thou canst not it at present see , Thou shalt , if thou wilt hearken unto me . O come , poor Soul ! and give me but thy heart , And unto thee choice Love I will impart . I come to call thee , and do call again : O shall I not of thee my Suit obtain ! Dost not perceive what I for thee endure ? And may not all this thy Love to me procure ? The Soul seem'd not at all to mind this Friend , Nor would she yet to him attention lend : She could not in him any beauty see , Nor did she know her own sad misery . She bid him then depart , and said to all , He had no form nor comeliness . And shall I ' gainst my fancy foolishly admire , Where I no beauty see to tempt desire ? Whilst he was thus extending forth his Love , And studying all obstructions to remove , That so he might the Souls affections get , Behold , his Enemies with malice set Themselves against him with such horrid rage , It seems no less than 's ruin to presage . Ah! for this Prince methinks my heart doth ake , To see what head against him they do make . But that which doth the greatest trouble bring , Is to see th' Soul combine against the King. Did ever creature deal thus by a Lover , Or ever such inhumaneness discover ? What hurt did this dear Prince unto her do . That she would seek his utter overthrow ? Is this to recompence his fervent Love ? What will she now a Traitor to him prove ? If she his Love will not accept , must she Expose him thus to shame and misery ? Is love to Sin , and filthy Lust so sweet , That Jesus must be trodden under feet ? Because he would that Contract break asunder , This surely is Earth's shame and Heavens wonder . What ? he that went about still doing good , And in the gap of danger always stood Them to Defend from Ruin , ah ! shall he The object of their Rage and Malice be ? He that to them no harm did do or think , And yet must he this bitter potion drink ? Ah , precious Lord ! how doth my spirit grieve , To think what wrong from them thou didst receive : So strange their malice , and so fierce their spight , That if God's Word did not the same recite , Who thereunto would any Credence give , Or the Relation of their Deeds believe ? But , how was he expos'd , what did they do ? 'T is that ( say some ) that we would have you show . Their hearts were fill'd with wrath , & up they rise , And thrust him out o' th City : then devise To get him up to th'brow of a great Hill , And cast him headlong down , from thence they will Break all his bones , and kill him out o' th way ; This they designed Holy Authors say . Not that their Cruelty performed was , For through the midst of them he free did pass . His Pow'r Divine did his Protector stand , And rescued him from all this treacherous Band. Again , as he stood tendering his Love , Striving their vain Objections to remove , That so they might not all be ruin'd quite , And blind-fold led to shades of endless night . The common Rabble in a Tumult got , Threaten to kill him on the very spot ; With hearts more hard than stone , up stones they take , And throwing , vow they 'l his Sepulcre make : By which cruel show'r of Flints he now must die , Unless through them he 's able to ' scape by ; Which by his mighty Power indeed he did , And carefully from them himself he hid : And yet all this was on no other ground , But because he their wisdom did confound : ' Cause he stood up the Truth to testifie , And witness to his own Divinity : Because he said , he was sent down from Heaven , From Place to Place this Prince was daily driven . No sooner were his feet out of one snare , But ten i' th room thereof devised were . Of killing him in Jury was a talk , To Galilee therefore he thought fit to walk . But staid not long , for to Jerusalem He quickly went to shew himself to them : And though he knew his Life they daily sought , Yet in the Temple openly he taught , And did again his Suit of Love renew , Yet would the Soul no kindness to him shew . Long had he not been here , but presently The Scribes and Pharisees did him espy , And straight agreed their Officers to send , Him without any cause to apprehend : But when they came , and did him see and hear , Poor Souls ! they all most strangely smitten were With awful Reverence , and trembling fear ! Untoucht , they leave him , and return again To tell their Masters , Violence was vain ; They highly spake in his just Commendation , And told his Wonders , worthy Admiration . Have you not brought him then ? the Scribes do cry : No Sirs , ( alas ) we see no reason why ; We never saw , nor heard the like : Who can Lay hands on such a blest and God-like Man ? Thus did the Prince escape their Rage that day , But other Snares Apollyon still did lay . CHAP. V. Shewing how the people of that Land in a base manner used John the beloved servant of Jesus , the Prince of Light , who ( for his Master's sake ) was barbarously murthered ; And how narrowly the Prince himself escaped . As also shewing how he again and again tendered his indeared love to the Soul , and how unkindly she denied his Suit. Moreover , how Vicinius - ( a Neighbor ) hearing of this great News , enquired of Theologus concerning the Creature this Prince in such a manner had set his affections upon . The miserable and deplorable condition of the Soul discovered and laid open , being infected with a loathsome Disease full of Vlcers and Running sores from head to foot , naked , wounded , and in her blood , her eyes also being put out ; and this the Prince knew before he came from Heaven , his own Country : shewing , that as she was in her fallen state , she was the object of his love and desire . BEfore this Prince did in that Land appear , His servant came his way for to prepare . Such an Ambassadour he was indeed , That we of him in Sacred Story read ; That of all those that born of Women are , None was so great , nor with him might compare . Yet was the King of that same Land so bold , As on this gracious Person to lay hold , And into a vile Prison cast is he , For witnessing against Iniquity . Herod would marry one most near of Kin , But John affirms that 't is an horrid sin . For him to have his Brother Philip's Wife : And for asserting this , he lost his Life . To please a wanton Harlots Dancing pride , The Prophet's head from 's body they divide . This doubtless did his Master greatly grieve , To see they should him thus of John bereave ; His servant John , whom all the people own To be a Prophet , yea a mighty one ; Though the chief work that he was sent about , Was to describe and point this Saviour out . He faithful was , and show'd his constant Love , Told them his Prince descended from above : So Great , in pow'r , the Latchets of his shoes He was not worthy to unty , or loose . The loss of such a Servant needs must be Great ground of sorrow . But , alas ! If we With care do mind what after came to pass , We shall conclude with him much worse it was . For Herod now , like to his Predecessor , Proceeds from sin to sin , until no lesser A Crime he does attempt , than for to kill The Prince of Light himself ; Thereby to fill His measure up , as some before had done , For seeking the dear Life of this Just one . But of this Plot he had such Information , As quite defeated their black Combination . Ah! to and fro , how was he daily hurld , Whilst he abode in this ungrateful World. His persecutions were so great , that He Was often forced for his Life to flee , To flit from Town to Town , from place to place ; For , Blood-hound like , they did him daily chase . From Jury to Samaria he did go , And down from thence to Galilee below . From Nazareth he fled to Capernaum , And long he siaid not when he thither came : For he was tost about continually , And found no Harbor nor security . Sometimes quite beyond Jordan he would get , Yet even there with dangers was beset . Small Rest , alas , he had in full three years , His days were fill'd with sorrow , sighs and tears ▪ Oft may we read he wept , but never find He laught , or was to merriment inclin'd . The Prophet said , with grief he was acquainted , When long before he forth his Person pointed . And few there were did him at all regard , So blinded were their Eys , their Hearts so hard . He was despis'd almost by every one , Rejected scornfully and trod upon . And the poor Soul , for Love of whom he came , Expos'd him daily to the greatest shame No countenance would she to him afford , Although so high a Prince , so great a Lord. She bid him hold his peace , his Suit desist , And all 's indearing proffers did resist . No more would she vouchsafe his face to see , But hid her self from him continually . Far from his presence with delight she rouls In filthy Puddles , and in Loathsom holes : Nay , did combine with his most Cruel Foes , To lay upon him stripes and bitter Blows ; To break his heart with often saying Nay ; Or by surprize him bloodily to slay . Object . But some may ask , Why th' people of that Land Did rise against him thus on every hand ? Why should they manifest such causeless hate , When he 'd not injure them at any rate , But sought their peace and everlasting good ? 'T is pity such a Prince should be withstood . Answ . One Reason , Sirs , of this their baneful spight , Was meerly ' cause he was the Prince of Light. 'T was from that bitter enmity you read Between the Serpent's and the Woman's seed . Another cause of the Contempt they show , Is ' cause they neither him , nor 's Father know . But that which most of all their Hatred breeds , Is his reproving of their Evil deeds : Because he did expose each horrid Sin , Yea , and ript up their filthiness within : Through each Religious Mask , and trim disguise , Their canker'd Breasts lay open to his Eys . He knew their Hearts , & them he would not spare , And thence to him such Malice they did bear . But 't was Apollyon , ( whose deceit and Lies Abroad amongst the people did devise ) Most of these Troubles which on him did rise . No stone that Monster left unturn'd , that he Might bring this Soveraign Prince to misery , Though all in vain : For he miscounts his sum , Alas ! the fatal hour 's not yet come . Christ still persists the stubborn Soul to woo , Intreats her , not her self thus to undo . He is not gone , behold , he 's at her door , And patiently Admission doth implore . He knocks , he calls , and doth his Suit renew , Until the Heavens his gracious Head bedew , Until his Locks with drops o' th Night are wet , And yet from her can no kind Answer get . Oh! hark I pray unto his melting words , Enough to pierce ones heart , like sharpest swords . Prince of Light. Soul ! Harken to me or thou art undone , I cannot leave thee thus , nor yet be gone , I see thy state ; thy state I pity too , Thy treacherous Lovers seek thine overthrow . It is in vain for me to ask thy Love , Until thou breakst with them , and dost remove Thy Heart from those that thy Affections have , Who to vile Lusts thy Faculties inslave . What dost thou think I can have in mine Eye ? What self-advantage will accrew thereby ? What gain I , if thou grantest my request ? All that I beg's thy greatest Interest . I ever happy was , and so shall be , Although at present thus distrest for Thee . How can'st thou , cruel Soul , thus let me stand , Barr'd out of Doors , whilst others do command The choicest Room within thy yielding Breast , Lodgings too good for such destructive Guests . Believe me , poisonous Toads and Serpents lurk Within thine Arms , which will thy ruin work : Those Lovers which thou keep'st so close within Are Murderers . Trust not that Monster SIN , Nor any of his Hellish Company ; For though no harm thou dost at present spy , But wantonly presum'st to sport and play , And canst not see the fatal snares they lay : Soul ! o'pe the Door , and I 'le discover all The secret Plots , devised for thy fall ; Or , push the Window back , let in some light , And I will shew thee a most dismal sight : Thy self I 'le shew thee , which couldst thou behold , thou 'dst see thou art undone , betray'd and sold To slavery , from whence there 's no Redemption , Torments , from wch ther 's not the least exemption . Then wake , look now , behold thy wretched plight , Or straight thou r't seized with eternal Night . The Soul is deaf , or certainly she 's dead , Or by some pow'rful Magick Charms misled : For she no Answer in the least doth give : Sad 't is with them whom Satan doth deceive . How blind are Creatures in their natural state ? Oh! how insensible and desperate ! They sleep securely , and will never hear , Till direful Thunder bore their stupid Ear : Boldly they frollick on Hell's smoaky Brink , And never on its gaping dangers think , Till swallow'd down , to endless flames they sink . But silence now ! Here comes a Reverend Friend , A Servant to the Prince , pray , Sirs , attend : He 's sent about the Business that 's depending , Oh! that it might obtain an happy ending : He is a man his Master loves most dear , And he to him doth like Affection bear : His int'rest he will now be sure t' improve , That all obstructions he may quite remove , Which in the way of the poor Soul doth lie , For whose sad state , lo ! tears stand in his Eye : His Heart is full , his Spirit greatly griev'd , To think how she by crafty Sin 's deceiv'd ; And seeing what his glorious Master bears , His Soul●s almost dissolved into Tears . Theologue . I from the Great and mighty Prince am sent , To see , vile Soul ! If thou wilt yet repent , And o'pe thy Eyes to view what thou hast done ▪ In piercing the dear heart of such an one , As is that Soveraign Lord thou dost abuse , And all his offers shamefully refuse . Two things consider throughly : first of all , Thy sad and wretched state under the Fall , Which thou receivedst many years ago , When Eden's Groves bewail'd thine overthrow . Ah! Didst thou know thy lost undone Condition , Sure it must move thee unto great Contrition ; 'T would make thee roar , and mightily condole Thy woful state , O! thou condemned Soul ! The second thing is this , O! mind with speed , The worth of him whose Soul for thee doth bleed ! Didst thou but know his Dignity and Birth , Soon wouldst thou say , none's like him upon Earth . Nor is this all : for further I declare No other help thou hast , far off , or near ; 'T is he who is thy choice and only Friend ; Reject him still , and sad will be thine end . Shall he such grief and sorrow undergo ? And unto him wilt thou no kindness show ? Would he thy guilty Soul from Treason free , By making of a marriage-League with thee ? Shall not his Love , nor thy distressed Case , Court thee in prudence to his safe Embrace ? Will nothing work upon thee to Relent , Nor be a means to bring thee to Repent ? I pray thee , Soul ! these things lay to thy heart , And unto me thy true Resolve impart . Soul. What mean you thus to vex and grieve my mind ? My Heart●s to other Lovers more inclin'd . It lies not in your power , to command Against my will : and well I understand What 's best for me ; I am for present case : He suits not my Conditions , doth not please My curious fancy ; I●le content mine Eye . Will you the liberty of Choice deny ? You must indeed have some mysterious Arts , To change the secret sympathies of Hearts : If that you ever make me to comply , So as to loath the Jewel of mine Eye . What! force Affection ? who can violate The Law of Nature ? weigh my present state : Can Earth forget her burthen , and ascend ? Or yet , can Flames aspiring downward bend ? For if Fire should descend , and Earth aspire ; Earth were no longer Earth , nor Fire , Fire . Even so , dear Sir ! I find it is with me ; Consenting , I no more my self shall be . As Love is free , so are its bonds as strong As Death ; to break them is a grievous wrong . Can the kind Heavens do a damage greater , Than to destroy and ruin their poor Creature ? Or , shall I think the Righteous God will fill me With such strange Joys , which if enjoy'd , will kil me ? Can I believe things 'bove my sense and reason ? And ignorant be when guilty of high Treason ? How can I think my self a Criminal , When of the fact I nothing know at all ? My present state is good , I know no cause To blame my self for breach of unknown Laws . Why shall injurious Friends such things alot , To have me place my Heart where I love not , And break the League with those I love so dear ? These hardships are too great for me to bear . Those Joys therefore in which I have delighted , Shall not for fancied sweetness e're be slighted . He whom you call The glorious Prince of Light , Is not a person lovely in my sight ; He 's not so modish , pleasant , Debonair , As those brisk Gallants , whom my Fancy share . I must have other Eys wherewith to see , Before he can be countenanc'd by me . This said , away the foolish Soul doth ●ly ; Will hear no more , but with a scornful Eye Neglects her Bliss , & Deaths dark paths doth trace . Rather than saving Truths of Life imbrace . Who being gone , a Neighbour does appear , That would be glad fully her Case to hear ; And that he clearly might have it exprest , He thus himself to Theologue Addrest . Vicinus . Grave Sir ! Since in your Reverend face I read All works which do from Curtesy proceed , I am emboldned to desire of you Some satisfaction in a point or two . I late have heard some Rumours of such News , As puts my wondring spirits to a muse : 'T is of a Prince unparallel'd for Love , That took a Journey down from Heav'n above To seek himself a Spouse ; and as I hear She unto him will no Affection bear ; Though for Descent , Riches and Beauty too , Never the like did mortal Creatures know . This Soul-amazing , Sense-bereaving story , Has fill'd my ravisht Ears : What matchless Glory Is his , whose Love is far beyond Expression ? And what Creature is this must have possession Of such a glorious Heart ? Sure she 's no less Than one of High Descent , some Emperess , Or Virgin Queen at least , whose Beauty 's rare , Mixt with choice Vertue , both beyond compare : The total sum doubtless of every Grace , Makes a composure in her Heav'nly Face ; And there all true Perfection is united , To make one Phoenix , that has thus invited This mighty Prince to do her so much Honour , As seek her Love and set his Heart upon her , To sue so earnestly , and undertake Mighty Atchievements only for her sake ; For to encounter with a wrathful Foe , That sought an universal overthrow Of mortal Creatures , and in every Land Subjected all unto his proud Command . The strangeness of it sets me all on fire , And kindles in my heart a strange desire , Impatient of delay , till you discover The Creature that has got so rare a Lover . Theologue . To put a period to thy Admiration , Come let thy Wonder-smitten Cogitation ; Now give attention , and I soon will show The truth of what thou dost desire to know . The Creature whom this mighty Prince doth grace With Love , lives very near unto this place . We all do her as our next Neighbour own ; Much is she talkt of , yet but seldom known . You sure have heard before , she was by Birth Of high descent , the splendor of the Earth , Unblemisht Beauty , neither spot nor stain , Whilst in her Virgin state she did remain . To speak her pedigree , in Truth she springs From no less Root than from the King of Kings : Whom Scriptures call The Father of all Spirits ; And none but he that Blessed Name inherits . From him she did at first derive her Name , And Heaven and Earth eccho'd her glorious Fame : Fair Cynthia , Illustrious Queen of Night , With all her borrowed Rays , ne're shone so bright . The King 's true Image in her face did shine . No Glory like to Glory that 's Divine . But that which doth the greatest Wonder raise , And may the quick'st profoundest Wits amaze , Is the sad change , and miserable state She 's in , since first she did degenerate ; Her Lustre tarnisht , and her Beauty faded , Filth and Corruption every part invaded : Oh! it was then on her this Prince did look , When of her God and guide she was forsook : For though she was indeed thus nobly born , Her Blood is tainted , and her state forlorn . She that in splendor once appear'd so bright , Is now deform'd , and blacker than the Night . Foul putrifaction doth her Beauty cover , She 's full of Ulcers , and defil'd all over . Th' infection spreads it self in every part , Her eyes , her hands , her head , but most her heart ; Her feet , whose loyal steps she once divided To follow the great God , have so backslided , That they most swiftly from him run astray In every sinful and forbidden way . Her Arms are filled with unchast Embraces , She 's stain'd her Beauty , and lost all her Graces . Her Breath once sweeter than Arabian Spices , Whose rare Perfumes make Houses Paradises , Offensive is to all that come but near her , Her Tongue is so unclean , God loaths to hear her . Which was her Glory in her youthful days , When she with joy sung forth his blessed Praise . But that which may sound stranger in thine Ear , And seem indeed too hard for Love to bear , Is her Adult'ries , her unchast delights Her Amorous Kisses , wherewith she invites Her wanton Lovers ; nothing else can prove So much distastful to unspotted Love ; As when the Embers of Lusts raging fires Burn in the Bosom of unchast desires . Vicinus . But stay , Dear Sir ! What Lover is 't would kiss A Creature loathsom , and so vile as this ? And how came she into so sad a Case , That once adorned was with so much Grace ? Theologue . If you kind Neighbour , please to lend an Ear , These things in order I will fully clear . Her Lovers are more loathsom far than she , With whom she 's joyned in Affinity . From them she took the foul disease at first , And ever since remains vile and accurst . The Serpent did beguile her with such fruit , As did her Vitals poison , and pollute . Not that the fruit in ' moral sense was evil : But ' cause she took it , tempted by the Devil , After on pain of Death it was forbid : Ah! t' was from hence it so much mischief did . Besides , she 's guilty of another Deed , She 's made a League with one that did proceed From Hell's black Region , where her wanton Eye Could see no Object but Deformity ; A Contract she has made , I say , with one , Begot by proud , but curs'd Apollyon ; Monstrous by Nature , and as vile by Name , Ah! she has chosen him unto her shame : His nature 's poisonous , his very Breath Is so infectious , that it threatens Death To every one to whom he is united ; Yet with this Monster is her heart delighted : Who to my Prince is a most desperate Foe , And to speak plain , the cause of all his woe . Since first the Soul was with base Lust acquainted , From Top to Toe all over is she tainted . She that was once so rare a comely Creature , Sin has not left her now one lovely Feature . The Splendid Beauty of the whole Creation , Is thus become a meer Abomination . For since her self to Lust she prostituted , Her inward Faculties are so polluted , That she 's become unto Jehovah's Eye , The truest pourtraict of Deformity . She that sometimes no Evil understood , Is now become an Enemy to Good : For this vile Monster by Apollyon's pow'r , Did not only corrupt the Soul all ov'r , But very cruel they did further prove , Whilst they pretended kindnesses and Love ; For they most wickedly put out her Eyes , She might not see her own Deformities : And being thus both blinded , and defil'd , Was also rob'd , and treacherously spoil'd Of all the Jewels which her Soveraign gave her , Whilst she remained in his Love and favour ; Of all her goodly Vestments they bereft her , And stript her naked , she had nothing left her . Nothing to hide her shameful nakedness , But filthy Rags , how loathsom you may guess . Besides all this , they wounded her full sore , And left her sadly weltring in her Gore , Expecting Death each moment she did lie , A loathsom spectacle to passers by , Unhelpt , unpitied too by every Eye . Each humane Soul that is not born again , In this sad state doth certainly remain . The rich , the poor , the wise , the old , the young , Though ne'r so high , so beautiful and strong They seem , or think themselves , in truth they are In as bad Case as we 've described here . Vicinus . Sir ! You have fully answer'd my Desire ; Yet let me be so bold as to inquire One passage more , since happily I see You can informall such as ign'rant be Of these weighty Affairs ; blest be the Lord That so much Wisdom doth to you afford . O! that there were more of you in our Land , That to the Truth might always faithful stand . But tell me , if it mayn't too tedious prove , Whether this Prince that manifests such Love , Knew her sad state when he came from above ? Did he her filthy bad Condition know Before he came from Heaven , or did show That precious kindness which his Breast retain'd Unto her , even after she was stain'd ? May be his Eye upon the Soul was plac'd , Before God's Image in her was defac'd : And as consider'd so , then doubtless he Might find some Cause to her so kind to be . But , if as she did in pollution lie , And so consider'd , he did cast his Eye Upon the Creature ; then I must declare It may astonish all that of it hear . Theologue . The Question you propound is very good ; And would t' were throughly weigh'd and understood . The Answer 's easy ; But I greatly fear Some mind it not enough , who chosen are . Before the World was made he fully knew Ev'n what below would afterwards insue : He knew the Creature , Man , would sin and fall , And in sad misery himself inthral . The time therefore when first he cast an Eye To be her Suiter , ( our Security ) It was not when she did her Grace inherit , Then one would think she might his favour merit ; 'T was not when she was in prosperity , But when she in her Blood and filth did lie . Her time of sorrow , was his time of Love , Her misery did bring him from above . Whilst she in actual bold Rebellion lives , His Grace and offer'd Pardon then he gives . Vicinus . Sir ! You have said enough , I am amaz'd , Strange wonderment within my Spirit 's rais'd . The nature of his Love who can conceive ? Such Love as this no mortal Creatures have . I pray go on , and further now let 's know Concerning her estate , her Bliss , or Woe . Theologue . You 'l find it worse and worse ; and what 's behind Will strange Impressions make upon your Mind : For now you 'l hear what Justice has to say , What horrid Crimes he to her charge will lay . And though she seems undaunted without fear , Once more I 'e try if she will lend an Ear. CHAP. VI. Shewing how Theologue , the Prince's Spokesman , indeavour'd to obtain the love of this poor Creature for his blessed Master , by whom the aggravation of the Creatures sin and misery is layed open ; the Soul is in debt ten thousand Talents , worse than nothing . Moreover , shewing how the Creature was guilty of high Treason against the Soveraign Lord Jehovah ; is also Arraigned and condemned to be burned alive . A Dialogue or discourse between the Divine Attributes : Justice cryes for Execution , to have the fatal blow struck ; Mercy steps in . Justice must be satisfied . Goodness and Mercy will not lose their Glory , being alike esteemed by God. Divine Wisdom reconciles all the other Attributes , and makes them meet together in a sweet harmony : the Soul being condemned to die , the Prince sees no other way to obtain her for his own , but by satisfying Justice , and becoming Surety , and yielding himself up to die for her . Theologue . HOW is it Soul ! art minded yet to leave Thy Lusts , and Lovers , and to Jesus cleave ? Dost not perceive the sad state thou art in By curs'd Apollyon , and his off-spring , SIN ? Wilt thou for evermore thy self destroy , And not accept of Health ? wilt not enjoy One who in value doth all Worlds excel ? Wilt thou refuse in Paradise to dwell ? Dost see thy state , thy bloody state ? oh speak ! My bleeding heart for thee doth greatly ake . Soul. You had my Answer plain enough before : Forbear , I pray , and trouble me no more . I do ' nt believe what you have said is true ; Such pains I never felt , nor sickness knew : But if my state were worse than yet I see , I will not have you thus to trouble me . I have all things which naturally delights me , And from them you shall not deter , nor fright me ; You know the Proverb used in our Land , Each Tub shall upon its own Bottom stand . Theologue . Soul , b'not so rash , be more considerate ; Ponder on things before it be too late . Sith what I said before no good can do , More of thy wretchedness I now will show ; And if that fails , then afterwards I 'le leave thee , And o're into the hands of Justice give thee . First , from God's Word I have Authority To lay before thee thy great poverty . Thy Soveraign Lord most highly is distasted For all the precious Treasure thou hast wasted . First , of his Glory thou hast him bereav'd , And to rebel against him been deceiv'd . Next , thy whole self to him 't is thou dost owe , Yea , all thou either art , hast , or canst do , Which thou hast not regarded hitherto : But to thy self , and not to him dost live , Who did thy self at first unto thee give , And from whom thou dost ev'ry thing receive . Thy knowledg , judgment , and thy memory , Th' excellent nature of each Faculty , Should all have to , and for him , been laid out , As being all his Goods ; Soul ! look about , For time , for Health , and for the day of Grace ; Thou must be brought before the Judge's Face : And for thy Riches , and all things thou hast , Which thou Imbezel'st , and dost vainly wast , A strict Account must at the Bar of Heaven By thee in a short time be surely given . Ten Thousand Talents doth thy God demand ; Which thou canst neither pay , nor yet withstand His dire proceedings , ' cause he is most Just , And thou but sinful Ashes and vile Dust . Thou wilt be seiz'd , and in a Prison laid , Till the last Mite be satisfi'd and paid . Canst thou , poor Soul ! dost think quit the old score , When thou contractst new debts still more & more ? Would not a Friend that 's able to defray All thy vast Debts , and a full Ransom pay To thy just Creditor , most welcom be , If such an one could be found out for thee ? But things yet worse , I fear , there are behind , The truth of which most certainly thou l't find . Hark , trembling Soul ! thou to the Bar art cited , And for high Treason there dost stand Indicted , Committed by thee 't was in antient time , When thou didst dwell in Eden , in thy prime : When thou hadst flourisht there but a short season , Thou didst contract that guilt of horrid Treason Against thy Soveraign , in whose Princely Eye Was Grace and favour mixt with Majesty : Gracious to pardon many great Offences , And yet severe to punish Insolences . But thou both Grace and Justice didst despise , And in thy Heart didst evil things surmise Against thy Soveraign Lord , and secretly Join'st with his Foes in close Conspiracy . 'T was with the King of Darkness thou didst close , Obeyd'st his will , and didst thy God oppose . A dreadful Sentence then against thee past , Which ne're by humane Art could be reverst . Thy Sentence was in Prison long to lie , And for thy fact at last Condemn'd to die . And Death on thee did seize the self-same time , When thou commitst that high and fearful Crime ; The sad effects of it I this Day see , Thou still ly'st dead in thine Iniquity . Ah! I may preach untill my heart doth ake , And it on thee will no Impression make . Thou art depriv'd of Life and Light of God , And long hast thou in this estate abode . But a worse Death doth in thy Sentence lie , ( Though very few on it will cast an Eye ) Condemn'd to suffer everlasting pains , And on thee then were fastned heavy Chains . And though thy Execution be delay'd , Yet 't is by means of Jesus only stay'd . His precious Grace preserves thee from that fire , Whose torments once begun , shall ne'r expire . That Soul-amazing Sentence who can bear The thoughts of it , and not let fall a tear ? What Malefactors are Condemn'd to die , But on the sense of Death's approaching nigh , Contracts not horrour on thier Souls thereby ? What then to suffer Death for evermore , Where Torments ne●re abate , nor will be o're ? To be a thousand tedious Ages Rackt , Not Dead , yet always in the dying Act. A fiery Furnace with a sevenfold heat We read of , yet its flames were not so great , But that they soon would languish and grow cold ; Whereas these Tortures , still increasing , hold . If e're thou shouldst be cast into that place , Before thou dost take hold of Love and Grace , There 's this will then thy sorrows aggravate , None will thee pity in that wretched state . Never was Malefactor in distress , But met with pity either more or less ; And though it do not take away the grief , Yet where there 's pity , there 's some small Relief . But if thou dost this fearful Sentence bear , There 's none to pity , none to shed a tear . O think of this , alas ! thy wretched Eyes Are blinded now , thou basely dost despise The best of Comfort , Joy and Consolation , For love to Sin , horrid Abomination ! Thou swell'st in pride , unmindful of thine end , And seest no need of comfort from a Friend : But what wouldst thou for such a Friend then give , And for those Comforts thou mayst now receive ? Dost not thou tremble at this frightful news ? Tremble at least at that which next ensues . Three things there are , three Circumstances great , Which much thy final woe will aggravate : Which severally unto thee I 'le relate , That thou mayst think upon thy future state . First , from thy high Descent thy birth did crown Thee with the greatest Honour and Renown , That ever any had upon the Earth , Thou being own'd a Soveraign Queen by Birth . Yet that which did so much advance thy fame , Was not alone the Honour of thy Name , As the rare properties of thy sweet Nature , A most transcendent and accomplisht Creature ; An Heav'n-composed frame , as if thou'dst bin Deriv'd from some Celestial Seraphim . When great Jehovah's fruitful Word had made The whole Creation , touching thee , he said , This Creature shall alone our Image bear , Whom all things else shall reverence and fear ; Our Sacred Portraiture we solely place , In this sweet Creatures Heaven-erected face . And when he sent his first begotten down , No other form or Image must he own . The Angels Nature wholly he refuses , And rather Humane Soul and flesh he chuses . Alas ! there 's not a greater aggravation , Than for a person of the highest station To be thrown down into the deep'st Abyss Of woe and sorrow ! oh ! how sad is this ? Thy self caus'd change a miserable Creature , Will surely make thy Torments far the greater . The second Circumstance of Aggravation , Is worthy of thy serious observation . And that I may more fully make it known , Under two Heads I 'le briefly lay it down . First , from the timely notice that was given , By thy most Soveraign Lord , the King of Heaven , When with his glorious Image he had grac'd thee , And in fair Eden's fruitful Garden plac●d thee ; Ordain'd thee Mistress of that famous Bower , Where thou mightst see his Glory every hour ; Granting whatever might accommodate Thy pure perfect spotless Virgin state ; Excepting one reserved Fruit alone , Which did indeed of Right belong to none But to himself ; that hidden Mysterie , Which in the midst of Paradise did lie ; To know what Evil was as well as Good , Which never could by men been understood , But by an Art of the most horrid Evil , And hearkning to , and siding with the Devil ; The dire effects to thee were told most plain , The danger and the loss thou shouldst sustain ; The loss of Life , the loss of Eden's Glory , The loss of God ; a lamentable Story . Warning was giv'n , God strictly did require , On pain of Death , thou shouldst not once desire , Nor tast , nor touch , nor cast a longing Eye Upon this fatal Fruit , which certainly Would straight procure thy final overthrow : This timely notice shall augment thy Woe . Fore-warn'd , fore-arm'd , you know we use to say : Thou wast fore-warn'd , and yet didst go astray . Contemptuous Soul ! alas , how couldst thou think The mighty God would at Rebellion wink ? Though he is said to wink at Ignorance , Presumption is a different Circumstance . Thou knew'st before-hand if thou didst trangress , Assured Death would follow , and no less ; The Lord had said it , he that gave us breath , Said , thou shouldst die , & yet thou feardst not Death , This is the height , as well as spring of Evil , To doubt and mistrust God , yet trust the Devil . Against God's sacred Truth to shut ones Eyes , And credit blindfold th' Father of all Lies . Ah Soul ! 't was listning to a wanton lust , That was the cause thou didst at first distrust The glorious Lord , and falsely to surmise , He was unwilling that thou shouldst be wise ; Afraid that thou shouldst know as much as He , And grow a Rival to his Deity . This blasphemous Conceit the Devil first , In thine already wicked fancy nurst : " 'T is ( saith this Prince of Darkness ) God's inten " In this unjust Restraint , but to prevent " Thy being like himself : for he doth know " If once thou taste this Fruit , it will be so . " Do thou but try , and taste , and presentlie " Thou 'lt find thy dim , dark Eye shall open'd be . " This hidden Secret will be understood , " And thou●●t know Evil , as thou now know● Good " You shall become as Gods : and I pray when " 'T is so , what fear you ? who can punish then ? " Your wisdom may the threatned Death evade , " And with an equal pow'r Heav'ns pow'r upbraid . Thus spake the Tempter , and thou straight didst yield , And treacherously to him didst quit the field . Forthwith the fatal Fruit with impious hand , Thou pluckst , and eatst , against thy God's command , Branding thy self , and thy posterity , With Treasons Guilt and endless misery . And here , vile Soul ! I cannot chuse but tell Thee one thing more that will increase thy Hell , The Devil had no power to compell Thee to have tasted this his poisonous Feast , But wilfully thou hast God's Law transgrest : For though thou hadst a pow'rful Sword to weild , Tempted to Lust , thou cowardly didst yield : Thou to thy self dost thy destruction owe , And this doth greatly aggravate thy woe . If want of strength or weapons , if oppression Do force a Man to give up his possession , He is excus'd , and his unhappy fall Condol'd , lamented , and bewail'd of all . But he deserveth neither love nor pity , That unconstrain'd surrenders up a City ; When he has pow'r to make strong opposition , Furnisht with Arms and warlike Ammunition , Yet at one slender Summons yields his Fort ; The mis'ries he sustains in such a sort , Reflect upon himself , and do redouble His conscious Anguish , self-accusing Trouble . Just as the Southern Sun with burning beams , Reflecting from a Wall with fierce extreams , Above its natural strength or wonted course , Scorches and burns with a far greater force : So do those Flames , first kindled with desire , Grow dangerous , and prove the stronger fire . The wounds receiv'd from self-confounding Arms , Have ever done poor Souls the greatest harms . There 's yet another Circumstance behind , That aggravates thy smart , which , prethee mind . When once thy fearful Torments are begun , Thy fatal Glass will never cease to run ; Years fill'd with months , and months with weeks retire , Weeks fill'd with days , & days with hours expire ; And hours in nimble minutes swiftly fly Unto their End. But in Eternity There is no End , nor will thy woes diminish , Although years , moneths , weeks , and hours finish . The toilsome Day when once it does expire , All Creature here to pleasing rest retire , Slaves , Bondmen , Prisoners , Captives , all have ease , No Drudgery so great , but then doth cease , Each bustling Day ends in a Night of peace . But thou must look to be with pains opprest , Where mid-day torments find no night of Rest . Death puts a period to the greatest grief , I' th silent Grave the weary find relief : But wish't-for Death from thee shall fly away , Eternity's a never-ending Day . Where th' angry mouth of Justice loud doth cry , Here must thou ever , ever , ever lie . How miserable ! ah how sad's thine end ! When thou in vain shalt court Death for thy friend . Men now do fly from Death , whilst Death pursues , But then shall seek to Death , who will refuse At their Request such favour to afford , As frees them from that Breath giv'n by the Lord. Death knows no pity : Nay , observe it well , ●Tis Death that opens wide the Gates of Hell , Where thou must be tormented with the Devils , As the just punishment of all thy evils . Distressed Soul ! oh unto what shall I Compare thy caseless , endless misery ! In various Volumes of the World's Records , Strange Tortures we may find exprest by words , But Oh! so great , so fore is thy distress , As flesh can't bear 't , so words can't it express . Devils rejoyce , and welcom in the Day That crown'd their Conquests with so rich a prey ; To see thee thus quite buried in thy spoils , Berest of Earthly joys , and Heav'nly smiles ; And I do fear th' incensed God above With direful Wrath will quickly thee remove Into that place — , But hark ! methinks I hear Some dreadful noise — see how the Mountains tear , And rending Hills , do into pieces fly , Whilst Thunder bellows through the troubled sky : The Stars and Planets in confusion hurl'd , Have banisht Natures order from the World. See how the melting Orbs of Heaven sweat , Like Parchment parch'd , & shrivel'd up with heat , Swift Lightning flashes through the Air appear , And now , O hark ! the dreadful Trump I hear , It sounds exceeding loud , enough to make The Dead from their deep silent Graves awake , And stoutest Sinners stubborn hearts to quake . Ah! 't is Mount Sinai , God himself is come Now to convince thee of thy final Doom . The Law and Justice will thee now Arraign : Poor Soul ! for thee my Soul 's in bitter pain . From them be sure no Mercy thou wilt meet , Although thou shouldst turn Suppli'nt at their feet . Their method is so rigid , so severe , The Guilty by no means they ever spare . Awake , awake , poor Soul ! and look about , Jehovah doth command the Sinner out , And active Justice having seiz'd her fast Doth hale her to the Judgment-seat in hast . Justice . Most Soveraign Lord ! who dares i' th least gainsay What thou commandst ? thy Word I must obey . Lo ! here I bring this wretched Prisoner forth Unto thy Bar , who mad'st both Heaven and Earth , See! with what dread the trembling wretch doth stand , To know thy Sacred Pleasure & Command . Jehovah . Justice , What is her Fact ? her Crimes declare : I patiently will now the matter hear . Justice . Then will I legally , my Lord , proceed , And presently her black Indictment reade . Come forth thou Conscious wretch , and hear thy Crimes , In wicked deeds thou didst begin betimes . By th' name of Soul , thou standst indicted here , Being without true Grace and godly fear , Most treacherously in Eden long ago , Didst then and there , with God's most horrid Foe , Conspire against his Soveraign Majesty , To the dethroning of him privily ; Then setst thou up a Traitor in his place , And traiterously his Image didst deface , And ever since hast in Rebellion stood , Pursuing Evil , and forsaking Good. For Treason , Murder , Theft , thou standst Indicted : These Crimes were all in thy first fact united . Nay , more then this , yet worser is thy Cause , Thou art Arraign'd for breach of all those Laws , Which in thy Nature God at first ingrav'd , The same thou hast in every point deprav'd . This Royal Law much hast thou violated , And every Day thy Crimes are aggravated . That Spirit 's still in thee which was at first , When God did thee out of his Garden thrust ; Thou sid'st with Satan , and dost him obey , Not minding what , or God , or good men say . All Evil Rebels in thy House remain , And nobly there thou dost them entertain , Whilst God thou hat'st , his proffer'd Love refuse , And precious Patience daily dost abuse . Therefore , my Lord ! she worthy is of Death , As ever any that on Earth drew Breath . Jehovah . Soul ! What dost say , hold up thy guilty head , Thou unto this Indictment now must plead : Guilty , or not Guilty , I charge thee , speak ; Lest Justice doth severer Courses take . Soul. I dare not say I am not Guilty , Lord , Of some of these foul Crimes which I have heard Read in my Charge , 't is vain for to deny , My Conscience makes me Guilty , Guilty , cry . Thy Law is broke , which doth all Lust forbid , My Sin I know from thee cannot be hid . Although methinks Justice seems too severe , For the whole Charge hee 'l scarcely make appear . Jehovah . Art guilty of that first and hainous Crime , Which was committed , Soul , in Ancient time , By him who was thy Representative , From whom thy evil Nature didst derive ? If guilty of that one horrid Offence , 'T is easie for thee to perceive from thence Thou art under my Just and fearful Curse , Condemned by thy God , what can be worse ? Soul. To Adam's Sin , Lord , I must guilty plead ; Nay , and to many an actual Evil Deed. Divine Justice . The Prisoner does confess her vile offence , And now there needs no further Evidence . Shall Execution , Lord , on her be done ? How canst thou bear such a Rebellious one ? Lord , let me straightway strike the fatal blow , Let her with vengeance to Hell-torments go . She 's guilty , even by her own Confession , Of heaping up Transgression on Transgression . She 's in my Debt , she cannot it disown , And I demand my Right , Come , pay it down . Ten thousand Talents ; Soul , thou owest me , Which must be paid , and that full speedily . Soul. That I am in thy Debt I don't gainsay , But I have not one farthing now to pay . Some pity show , I for forbearance cry , Since thy Demands I cannot satisfy . Justice . Full satisfaction 't is that I must have , In vain from me you compositions crave ; My Name is Justice , and my Nature so , I never did , nor can I mercy show . Soul. If there 's no mercy , then my state is sad , And never was there any News so bad For Adam's seed , who under Sin do lie , All then must perish to Eternity . Theologue . That God is gracious , Soul , is not deny'd , Yet Justice will also be satisfy'd . Consider if thou canst the matter reach ; One Attribute God never will impeach To magnify another ; He 's so Just , As to take vengeance on each Sin and Lust ; Each Attribute know thou assuredly Must meet together in sweet Harmony . Soul. What will thy Wrath , O Justice ! then appease ? Upon what terms wilt thou afford some ease To me , after this terrifying News ? Vouchsafe to tell the means that I must use , To satisfie a Judge that 's so severe , And will not of sweet Acts of pardon hear . Justice . There 's nothing can appease me , that is less Than a compleat and perfect Righteousness ; Like that thou hadst whilst thou in Eden stood : Nothing , save this , will do thee any good . What e're is due to me of the old score , Must be paid down , or never any more Will the great God with thee concerned be On gracious terms of Peace and Amitie ; A Sacrifice can only make thy peace , That , that alone , will cause my wrath to cease . Soul. If that be all , I 'le get a Sacrifice ; Let me consider , what shall I devise ? A thousand Rams , and Rivers of sweet Oil , I 'le offer up but for one gracious Smile ; With fat of firstling Lambs I 'le Heaven invoke , And purest Incense up like Clouds shall smoke ; Each Morn I●le sacrifice whole Hecatombs , With Frankincense , and sweet Arabian Gums . I these , O Lord ! I offer up to thee ; M●● they atone for mine Iniquity ? Justice . Oh no! give o're those trifling low designs ; The Eastern Spices and the Western mines United , are too mean an Offering To satisfy this great incensed King. In such poor offerings God does take no pleasure ; Couldst Thou therefore procure all Europes Treasure ; Nay , all the Wealth that in the World has bin , ' Tould not his wrath appease for one small sin . Shouldst thou thy dearest Son or Daughter take For Sacrifice , 't would no Atonement make : The fruit of thine own Body were in vain For thy Soul's sin a pardon to obtain . No Friend or Brother can'st thou now find out To pay thy Ransom , or release thee out ▪ Their Riches never can be help for thee , Nor once redeem thy Soul from misery . Nay , couldst thou yet ascend to Heaven above , And holy Angels with compassion move For to engage for thee , and signify That in thy stead , and for thy sake they 'd die , It would not do ; for in them 's no such worth As to remove thy guilt , appease God's wrath . Their Glory 's great , as holy Scriptures show ; Yet all they have and are to God they owe. They cannot help thee in thy great distress , Nor satisfy the Law thou dost transgress . In brief , look where thou wilt ; no Balsam's fou● In any Creature for to cure thy wound . No Surety can'st thou get ; then come away , Eternal Torments must thy Reckoning pay . Soul. Hold , hold , thou art too hasty and severe , To one word more I pray thee lend an Ear. I will amend my life , if this be so . The Promise runs to such as truly do Their Evil courses leave ; I hope hereby Thou wilt some pity show , not let me die . Divine Justice . ●ond Soul ! though such thy promises indeed So often broke , deserve but little heed ; Yet grant thou shouldst henceforth with strictest care Endeavour thine offences to repair , Couldst thou so live , as never to sin more , Will this , dost think , pay off thy former score ? Can thine imperfect Righteousness to come , Discharge of by-past ills , so vast a sum ? When even that which thou callst Righteousness It self wants pardon , and must Guilt confess . When thy Bond 's su'd , thou dost thy self forget , To offer menstruous Rags to pay thy Debt ; For what is past , not future , I demand , And thou shalt feel the rigors of my hand . Soul. Lord ! then I 'm drown'd in an Abyss of seats , If hearty Sighs , nor penitential Tears Can wash me clean , nor yet relieve my wo : My case is desp'rate , what shall Mortals do ? Divine Justice . If thou with Tears couldst the vast Ocean fill , Or grieve till thou thy self with sorrows kill , And make ten thousand Rivers with thy blood , 'T would not contribute the least dram of Good. Nay , couldst thou live , and never more offend , Yet for old sins to Hell I must thee send , To th' place of Execution thou must go : Lord , shall I strike , O shall I strike the blow ? Lo , here the Soul , condemned wretch doth stand ▪ My Ax is up , if thou but giv'st command , I presently will cut her down with Ire , Fit fewel for an Everlasting fire . Divine Mercy . Stay , Justice ! hold , forbear to strike ; shall I My Glory lose to all Eternity ? Though thou art just , as just as God can be , Yet something Mortals still expect from me . 'T is gracious Love and pity I afford , In me shines forth the Glory of the Lord : In me God doth ( O Justice ) take delight , Though thou art pleasant also in his sight . How shall we both then meet in Harmony , And shine in spendor to Eternity ? Divine Wisdom . I have found out the way , which will you both With equal Majesty and Glory cloath . God is as just as Justice doth require , And yet as kind as Mercy can desire . Here is a glorious Prince come from above , Who all obstructions quickly will remove , Which in the way of the poor Soul doth lie , And you appease , and jointly satisfy ; To save her now from the infernal pit , I have a Ransom found , a Ransom fit . Divine Justice . I cannot hold , — I 'le strike the fatal Blow : Hell she deserves ; with vengeance let her go Unto the place appointed for all them Who do God's holy Laws and Grace contemn . Jesus Prince of Light. O who is this ? What Traitor 's at the Bar , That is condemn'd , and Justice wo'nt defer The Execution ? speak , hold up thy head ; Hast any thing to say ? What canst thou plead ? Methinks , methinks , I should this Creature know : Ah! Soul , is 't thee ? What shall I for thee do ? I told thee what thy state would be i' th end , When first my Love to thee I did commend . Soul ! Speak , 't is I , why dost thou not look up ? I 'm sorely griev'd to think upon the Cup That is prepar'd for thee ; What dost thou say ? Shall I step in , that Justice may delay To strike the stroke , for then too late 't will be To show my Love and pity unto thee ? Hast any kindness for me in thine Heart ? I doubt that still thou the same Creature art Thou wast before ? and hast no love at all : Why speakst thou not ? shall vengeance on thee fall ? Ah! how can I see Execution done , And Tears not from mine Eyes like Rivers run ? Divine Justice . Lord , be n't concern'd , she is thy bitter Foe ; Oh let me therefore freely strike the blow . There 's nought in her but Sin , and poisonous Evil ; To God a Foe , and Friend unto the Devil . JESVS . I know not how to let this stroke be given , For I am come on purpose down from Heaven To make Atonement , and to satisfy For all her sins and foul Iniquity . Though she to me doth no affection bear , Yet her I pity , and do love most dear . Justice . Blest JESVS ! hold , 't is my just Master's sense , Abused Mercy must have recompence . There is no other way but she must die , Unless thou wilt be her Securitie : If in her stead thy life thou wilt give up , Then mayst thou save her from this bitter Cup. The price which thou on that account wilt pay , Will make a Compensation , and defray All her vast Debts , yea plenarily God's wrath appease , and Justice satisfy . What must be done ? Who is 't the stroke must bear ? Is 't not most fit such should who guilty are ? I cannot hold my hand , nor longer stay , Law must be satisfy'd , what dost thou say , Thou wretched Soul ? behold the knife and spear ! Can'st thou dost think , God's fearful vengeance bear ? Now , Soul ! look to thy self , this Spear I 'le run Into thy Bowels , ere I it return . JESVS . Stay Justice , stay , withold thy furious Dart , And , let its glitt'ring point first pierce my Heart , Her guilty state aloud calls for relief , It wounds my Soul and fills my Heart with grief . My Bowels yearn , my inward parts do move , Now , now 's the time to show her my great Love. Let Law and Justice be suffic'd in me , 'T is I will die , to set the Sinner free . Behold me , Soul ! my life shall go for thine , I will redeem thee with this Blood of mine , Although most Precious , Sacred , and Divine . CHAP. VII . Shewing what Consultations there were amongst the infernal Spirits to bring Jesus , Prince of Light , under the power of Death ; a Council called in Hell : the Princes of the fallen Angels in a deep combination against him , for fear their Kingdom should fall , and the poor Creature be delivered . The grand Counsel of Old Satan is taken . He enters into Judas . Judas's sin discovered . Jesus is apprehended . A terrible battel , or Christ's Agony before his Passion . Sin and Wrath combine together : shewing the Prince's Conquests over them both . Seven aggravations of Christ's sorrows in the Garden ; and a Dialogue between the Devil , King of Darkness , and Death , the King of Terrors . HEre let 's a while reflect with careful heed ; What! doth the guiltless for the guilty bleed ? This may astonish all , here 's Love indeed ! Do Mortals ever greater love extend , Then to lay down their lives for a dear Friend ? But for a Prince , a mighty Prince to die , Not for a Friend , but for an Enemy , Convicted and condemn'd for horrid Treason , Thus to step in at that most Critick season , When just the fatal blow was to be given ; This Love 's above our Reach , higher than Heaven , Deeper than Ocean Seas , so Infinite , As well deserves our wonder day and night . What ? Was the Father free his Son to give , His dear and only Son , that she might live ? And doth the Son i' th midst of Enemies Yield up himself to be a Sacrifice ? Yet who can be so bold to lay their Hands Upon this Prince , that Heaven & Earth commands ? How shall this thing be now accomplished ? And by , what means shall his dear Blood be shed ? Let 's now inquire who is 't that will consent To be the grand and chiefest Instrument To execute this precious spotless Lamb , Who for this purpose down from Heav'n came ? Has he on Earth any such spightful Foe , As dare's attempt this ' mazing thing to do ? You heard before he daily was beset , And with what Enemies he often met ; But now his hour is drawing very near . Great Consultations ' mongst his Foes there were , How they might take his blessed Life away , Who seem'd himself impatient of delay . He long'd until his work were finished , Which could not be until his blood were shed : And though he had most raging Enemies , Yet knew they not what project to devise To bring this bloody traiterous deed to pass , Which long before by them designed was : Until Apollyon finding by his Art The dire Intentions harbour'd in their Heart , Doth rouse them up , and first the matter start To the Infernal powers , to wake them ●l A second time upon this Prince to fall . Then Belzebub , Satan , and Lucifer , Consult afresh how to renew the War , And to this purpose wee 'l suppose they spake : Apollyon . Shake off your fears , and speedily let 's make The strongest Head that possibly we can Against this strong , this Devil-amazing man. Now , now 's the day , let 's bring him to Death's sting , And then with shouts of Triumph we may sing : For over Death 't is we the power have , And we may sure secure him in the Grave . 'T is he alone who frights us in our station , And puts us all into great Consternation . Our Kingdom by this means is like to fall , And we thereby be ruin'd great and small . I have engag'd him once , but could not stand , I know his strength , he has a pow'rful Hand . Belzebub . My Sentence is for War ; this Enterprize Well managed , will make our Kingdom rise , And re-inthrone us in our Antient Skies , To a great Height and flourish , as before : When he is down , we 'l let him rise no more . Can we but once deprive him of his Life , 'T will put an end to all our fears and strife . Lucifer . Dominions , Pow'rs , and Principalities You all in danger are ; awake and rise From off your Seats , and lazy Beds of Down : Sleep you secure , or , fear not the dread frown Of him who cast you down , and joys to see Your abject state confess his Victory ? Shall all our brave infernal Regiments yield , And basely quit the even yet doubtful Field ? What ? by one man shall such a pow'rful Host Be overcome , and all at once be lost ? Come , shew your valour , I 'le command the Van , Tho we 're to engage withone that 's more than Man , Yet fear him not ; why doth each spirits hand Shake thus ? why do you all amazed stand ? Has none found out a way to make him yield , And either by fraud or force to quit the Field ? At this old Satan rose from off his Seat , Ready to burst with Rage and Malice great , And cast a terrible look ( if minded well ) Enough to fright all th' Devils out of Hell. Satan . You mighty Lords of the Infernal Lake , Hark unto me , who for our Empires sake Have now devis'd a Stratagem , that may ( If I mistake not ) prove the only way To bring about the Ruin of our Foe , Whom I both hate and dread , as you well know . There is his Servant Judas , he 's our Friend , And into him forthwith will I desc1end , Who by my strong persuasions soon will do That which may make for 's Master's overthrow . He will betray him to our Servants hand , Who will secure him safe at your Command , And put him unto Death , who when destroy'd , We never any more shall be annoy'd . They all agreed to what old Satan said , Combining jointly to assist and aid Him in this great , though cursed enterprise , And bid him make what hast he could devise . Delays are dangerous , Devils well know that : But why need they Grim Satan instigate ? He needs not be provoked to make haste , When 't is to injure Souls ; or them to waste ; Or wreck his Malice , Rage , and Hellish spight On the sweet person of the Prince of Light. For now , alas ! is come the dismal hour , The time of Darkness . And Hell 's direful pow'r No sooner spoke , but Satan flew away , Winged with spight , impatient of delay . He takes possession of poor Judas heart , And unto him in secret doth impart The grand Design of this Cabal of Hell ; Who presently consents , and likes it well . Away he goes , resolv'd the work to do : A work , Lord , did I say ? sad work ! Oh who Could think that a Disciple could do this , Betray his Lord with a false treach'rous kiss ? Perfidious wretch ! what villany is here ? Who can conceive the Crime ? or who declare The horrid nature of this vile offence ? Transcending all degrees of insolence . No treacherous Act like it was done on Earth , Since Man first from enliv'ned Clay took breath . Where was thy Conscience , wretch , it did not fly Into thy face for this Impiety ? Were all his wondrous works out of thy mind , His tender Love and pity to mankind ? Betray the Son of Man ! Can this be so ? What hadst thou in thine Eye ? what made thee do This horrid deed ? Was 't mony did thee move To forfeit thy Allegiance , and thy love ? 'T was from that filthy Root , Root of all Evil ! Base forbid Gain , thou soldst Christ to the Devil ; ( That is to those vile men he did employ To perpetrate this cursed Tragedy . ) This shew'd thy malice , and how thou didst hate him ; But tell us , Judas ! at what price didst rate him ? What price didst set upon his blessed Head ? Are Thirty pence enough ? What , valued At this low price ? — Is Jesus worth no more ? Such a sad Bargain ne're was made before . A Box of Ointment's worth , in thy esteem , Three hundred pence ; and dost thou value him Not to amount in worth 'bove the Tenth part ? Thou shew'st how blind , and how deceiv'd thou art ? He whose most precious personage out-shines The fading Lustre of all Ophirs Mines . And carries sweeter Odours in his Breast , Than all the Spices that perfume the East ; He that 's Omnipotencies choice delight , Whom trembling Angels worship day and night ; He that the Saints above all Worlds do prize , In whom all worth and true enjoyment lies ; Shall he be sold at such a rate ? O fie ! Thou wilt repent it to Eternitie , That thou didst ever such a Bargain make : What ? Thirty Bits of cursed Silver take For th' Pearl of matchless price ; thou sorbid Sot ! Wilt thou be trading , when thou knowest not What 't is thou sell'st ? Fool , 't is a precious stone , The Indian Quarries yield not such an one , Worth more than Heaven & Earth . But it is gone ? So rich a Jewel lost ? — Go howl and cry ; Thou 'lt hang thy self ; next in Hell-torments fry . And who can pity thee ? I prethee who To such a Traytor will compassion show ? Now 't is too late thou dost begin to mourn ; Better ( vile wretch ) thou never hadst been born . Under incensed wrath , ah ! now he lies , Where flames torment , and Conscience terrifies . Be not offended , Sirs , I judg him not ; But his own Master's words can't be forgot , Who speaking of his sad and sinful fall , Doth him the S●● of black perdition call , And says that he is lost . Christ is the Judge , And to repeat his Sentence who can grudge ? But to proceed — how can my spirits hold ? I need Relief , my heart ( alas ) grows cold , Whilst I with wonder look on what 's behind , Soul-melting pity overwhelms my mind . Who can of such heart-breaking suff●rings hear , And not dissolve each Eye into a Tear ? But , ah ! methinks something doth intervene , The thought of which puts me to as much pain , As doth the sad , but useful Contemplation Of his unhappy happy bloody passion . Then let 's ret●●at , and to the Garden go , For in that place began his grievous woe : Before he doth with th' King of Terrors fight , Another King sets on him full of spight , Whose powr's great , by cursed usurpation , He domineers and rules o're every Nation ; He brings the Mighty down unto his feet , And makes them all with rigour to submit : The good , the bad , the wise , the old , the young , The rich , the poor , the beautiful , and strong , All that live , ore're liv'd , have worsted bin By this proud lofty one , whose name is SIN . A Bastard Devil of most monstrous Birth , Begot in Hell , by Satan first brought forth ; Already you have of his Malice heard , And how in wrath he never Mortal spar'd . A crafty Foe , who oftner steers his course In all his wars , by fraud than open force : 'T is he that keeps the Soul in Iron Chains , And robs her of all Sense ; lest those great pains She otherwise might feel , should make her cry To be deliver'd from his slavery ; Unless our Jesus doth this Foe destroy , The Soul he loves he never can enjoy . He had with him before oft a hard Duel , And worsted him , escaping all his cruel Attaques , but rallying now with other Foes He joyns , to lay on more impetuous blows . Well may we dread here an amazing Fight , For lo ! with him confederate in our sight The Wrath of God , most fearful to behold : Both these sad Enemies , with courage bold , Are making all the Head that e're they can Against this blessed Prince , the Son of Man. Oh! let our Souls be arm'd with courage bold , Whilst we this furious Battel do behold . Before the Fight begins , do you not hear How he doth cry unto his Father dear ; O let this Cup from me , Lord , pass away , If it be possible ; Let it , I pray , Pass from me , that of it I may not drink . Until this time he never seem'd to shrink From any pain , conflict , or suffering ; This Combat is , alas , a different thing , From what before he ever met withal ; From hence he did unto his Father call Once and again , repeating of his cry , It 'h sense of what was now approaching nigh . Some may at this 't is likely much admire , That our dear Saviour should so loud desire To be deliver'd from that bitter Cup , Which was prepared for him to drink up . It did not rise for his unwillingness ; But from the pain , the anguish , and distress 'T would bring him to : this humane Nature's weak From thence he might such supplications make . Ah! wrath Divine , what humane Soul can bea● ? But of Divinity he hath his share , Which doth again his fainting spirit chear . And such support he needs — Cast but an Eye , See how the Combatants with fury fly Upon each other ; What a Battel 's here , Enough to melt our Souls into a tear . Lo ! the first blow that Sin and Wrath doth give , It is the worst he ever did receive . Behold ! how frightfully grim Wrath doth frown ; Nay , more , the Prince seems by their strength cast down . Now Sin & Wrath upon him both do lie , Which makes him groan , and bitterly to cry , With panting breast , and half-expiring Breath , My Soul is sorrowful , ev'n unto Death . Can the great Prince of Earth and Heaven feel Such heavy strokes , as thus to make him reel ? The dismal weight of Sin this doth declare ; None but a JESVS ▪ could it fully bear . Happy are we , as the blest Prophet said , Our Help was upon One that 's mighty laid . Could man or Angel ev'r have born all this , And not have been cast down to th'deepst Abyss ? Nay of this mighty One , Saint Mark hath rais'd Our Wonder higher , He was sore amaz'd : Nay more than this , he fell upon the Ground : No Soul before such anguish ever found , To see the Lord of Life brought to the Earth , Under the pressure of God's heavy Wrath ; And that he suffer'd all this in our stead , May make our Souls to stand astonished ; Especially , if to these Trials we Shall add his great and bloody Agony , Wherein the sweat fell from him as he stood , In Crimson dy , like trickling drops of blood . Ah! precious Lord ! this work was very sore ; But still thy Love , and it s blest Vertue 's more ; Through all these Toils thou graspst at Victory , And Captive lead'st at last Captivity . If Sin that day had not receiv'd a fall , Grim Death and Hell had quickly swallow'd all The race of Man ; we all had been undone , No help , no hope , no life for any one ; Sin was condemn'd , it had a fatal blow , That now to Saints it little hurt can do . But to proceed , here I shall now relate Some things which very much do aggravate The sufferings which Christ in 's Soul indur'd , When he this Conquest for our Souls procur'd ; No greater sorrows did he ever know , Than those which then his Soul did undergo . Several Circumstances which demonstrate the Greatness of our Saviours sufferings in his Soul in the Garden . First . They did not seize him with the least surprize , From thence oft-times doth great Amazement rise Unto poor Mortals : we are not aware Oft-times what 's nigh , know nothing of the snare . But thus 't was not with the blest Prince of Light ; What can be hid from Great Jehovah's sight ? He knew full well what would upon him fall ; Yet when it came , so great , surpassing all Were th' Griefs he felt , he in amaze doth call Unto his Father dear most earnestly , If 't were his will to let that Cup pass by . Secondly . It was the very thing he came to do , And yet cry'd out in such sad sort ; O who Can then conceive what he did undergo ? He freely did his precious Life give up ; And yet he 's ready to refuse the Cup. He takes it ( as it were ) into his hand Most willingly , but presently doth stand Pausing a while : then puts it to his Lip , And after he had took one bitter sip , Looks up to Heav'n , and cryes , O may it be Thy will , dear God , this Cup might pass from me . Thirdly . He knew unless he drank it up , that we Must perish All to all Eternitie ; And that his coming would prove all in vain , If he refused for us to be slain ; And yet with sighs and groans how did he cry , In sense of wrath , and that extremity , Which he beheld would quickly overtake him , When once his blessed Father did forsake him ! Fourthly . The Angels which did there to him appear , Demonstrate plain how great his sorrows were : For like as one distressed , makes complaint , Quite tired out , and all his spirits faint , Needs to be strengthned by some faithful Friend : So God to him did Holy Angels send , For to relieve and comfort him that Day , When Sin and Wrath so heavy on him lay . Fifthly . But what 's Assistance from an Heavenly Host , To the great Power of the Holy Ghost ! Some little measure of the Spirit hath Caused blest Saints to triumph over Death . How have they sung with flames about their Ears , Contemning pains , regardless of all fears ? This Spirit rested on him bodily , Without measure ; and yet how doth he cry ! As scarce well knowing which way to bear up , Whilst he partakes of this most painful Cup. This greatly doth his suff'rings amplify To humane sense , if weighed seriously . Sixthly . O Lord ! what means these melting sighs and Tears ? Why is thy Soul amaz'd , why fill'd with Fears ? Ah! 't is enough to break our hearts to think Upon that bitter potion thou didst drink ; Thou knewst thy sorrows would be quickly o're , And then thou shouldst ne'r sigh nor suffer more ; 'T was from thy worth , both Wrath and Justice cryes , We are appeas'd with this thy Sacrifice . Might not the shortness of this Conflict yield Thee some Relief ? Besides thou knew'st the Field Thou shouldst obtain , the Conquest was thine own , And quickly too the Conflict would be gone . I' th midst of Wars , or anguish , Men indure , If any can them certainly assure , That in short time their Troubles will be over , They straight rouse up their spirits to recover , And patiently resolve to bear the smart , For this is like a Cordial to the Heart . All this thou knew'st , and more abundantly ; Yet Sins dire weight so heavily did lie , That with strong groans & horror thou didst cry . The Torments , Lord ! of Hell took hold on thee , Our Souls from that devouring Wrath to free . But why didst thou into a Garden go Thus to encounter with the hellish Foe ? Was it because there first began our woe ? Or , was it , Lord , to have us call to mind When we in Walks and Gardens pleasures find , What thou didst for us in a Garden bear , To take our Hearts from slitting pleasures here ? But stop , my Muse ! look back , and let us s●e What did succeed Judas his Treachery . O mind , what Joy's amongst th' Infernal Crew , In hopes of what is likely to ensue . Not once , but many times ? this makes me quake : We are undone , should he refuse to take Part now with us in this Extremity , When all we have and are at stake doth lie . To this Advice the Devils all consent , And call for Tyrant Death , who doth present His gastly face , and boldly do's demand , What 't was they would have him to take in hand ? Then soon Apollyon , King of Darkness , breaks Silence , and to this purpose gravely speaks . Apollyon . Dread King of Terrors , if thou stepst not in , Down goes our Hell-bred Monarchy of Sin. We now can walk the spacious Earth about , And have we Friend or Foe , we find him out . Where e're we see a person that 's upright , We seek his ruin with the greatest spight . When we by fraud or craft can't him intice To yield to Pride , or Lust , or any Vice , But that he 'l watch us with a wary Eye , And persevere in all true Piety ; Then on him do we bring outward distress , To make him lose , or leave his Holiness . Our Kingdom by this practice is made strong , Potent and large , and so has prosper'd long . But now thy help we need , for much we fear The downfal of our Kingdom draweth near . Upon the Earth there now appears in sight A mighty Foe , one call'd The Prince of Light. 〈…〉 And for what end should he from Heaven come , If not to execute on us that Doom Which Heav'n long since decreed ? To end which strife , We are resolv'd to take away his Life . Already he 's betray'd ; if things hit right , And then we 'l yield him up unto thy Might . For thy Assistance , Death , we do implore , Else to these mischiefs this will happen more , That Creature we so long have captivated , Will in her Pomp again be re-instated . The thoughts of which there 's none of us can bear , Speak , speak , pale Monarch ! for we long to hear What 's thy Advice ? Thou mighty art in pow'r , And canst , we know , whole Nations soon devour . The King of Terrors . Great Prince of Darkness , you must understand We are not wholly at your proud Command . For there 's a mighty Pow'r in Heaven high , Which you are subject to as well as I : 'T is true , from him I cannot say at all That I derive my strange Original ; Yet by his pleasure am circumscrib'd , And ' gainst his Will cannot be forc'd nor brib'd . Wherefore , if he this Prince of Light protect , In vain at him shall I my shafts direct . Besides , in this Exploit methinks I find Some strange foreboding ills possess my mind , As if engaging thus against your Foe , I should but hasten mine own overthrow . Take mine Advice then , meddle not at all ; Better sit still , you know , than rise to fall . 'T is true indeed , as you have well observ'd , Your threatned Judgment has been long deferr'd : But if your Execution-Day be come , You can't escape , but must abide your Doom . Prince of Darkness . Thou pale-fac'd Traytor ! shan't we have thy Aid ? Then all our Hellish Projects are betray'd . How oft have we stood by thee ; sent thee forth To do our will and pleasure on the Earth ? The first that ever thou hadst in thy hand , Committed was by me , at my Command , I caused Cain to slay his godly Brother ; And so taught thee how to bereave the Mother Of her most dear , of her most hopeful Son ; And shall not now my will in this be done ? 'T was I which did thy being to thee give : How many Subjects dost each day receive From me and mine ? who do in every Land Promote thy State , and lend their helping-Hand . Therefore consent , and show thy angry Brow , And make this Conqueror to thy Scepter bow , Yielding himself to thee , strike him with speed , And pierce his very Heart until it bleed . Then some dark Cave near the Earths Centre find , Where Light ne're pierc'd , nor Phoebus ever shin'd , There , there , the vanquisht Foe do thou retain Close Prisn'er with an Adamantine Chain . When e're thou strik'st , be sure strike home thy blow , Lest he revive and work our overthrow . Be bold , attempt , and let thy pow'r be known , Thy Glory of this Deed shall be thine own . King of Terrors . I must confess I have been often sent By Hellish means unto the Innocent . To satisfy your Envy , Pride , and Lust , Some thousands I have turn'd into the Dust . Yet never did I strike , but on Condition , As Heaven did permit , in my Commission . And though by Thee , and by that Monster , Sin , The Child of Hell , I first of all came in ; Yet am I not subservient still to thee , But bounded by Jehovah's own Decree : For had I wholly been at thy Command , Poor Job had fell before thy pow'rful hand . Where my dread Sovereign Lord do's give me charge , To stay my hand ( though my Commission 's large ) I must forbear ; But if he once permit , The Just , and the Unjust , alike I hit . Apollyon King of Darkness . Wilt thou eclipse my Glory and Renown ? Destroy my Pow'r , and tread my Kingdom down ? Fy Death ! for shame forbear thy Insolence , And do'nt dispute the Mandates of thy Prince . Strike ! I conjure thee ; do not vainly think 'T will be thy Int'rest from this work to shrink . That hand , that powerful hand that conquers me , If he prevail , at last will vanquish thee . Though now on Earth thou dost in triumph dwell , If he o'recome , he 'l cast thee down to Hell. Thou fro'n thy Monarchy shalt then be driven , And shalt abide in no place under Heaven . Thou that hast been a Conqueror heretofore , Shalt conquer'd be , and never conquer more . Ah! lend thy Hand , shew forth thy mighty pow'rs , 'T is for thy Int'rest , Death , as well as ours . If Arguments and Reason may convince Thee ; try thy weapons on this dangerous Prince . King of Terrors . Say , say no more . If you find things agree In order to his downfall , I will be His Executioner , do you not fear , I tremble at the thoughts of what I hear . Damned Spirits . Bravely resolv'd ! At last they all Reply'd , Swelling in Wrath , in Malice , Envy , Pride , Wee 'l now proceed , and craftily prepare All things in readiness to end this War. Apollyon . Though Judas has a party for our turn , Yet we have more to do e're we adjourn . If we should bring this Enterprise to pass , Yet when all 's done , I shall be where I was . We must seek out some persons to defame His so much honour'd and unblemish'd Name . He 's Just and Virtuous , and esteem'd so high , Who dares charge him with th' least Impurity ? Satan . At this an envious Devil strait jumpt in ; I 'le lead the people on , let me begin ; I 'le stir them up to Envy more and more , Such Envy that he shall not stand before . Belial . These are but sparkles from an hasty Fire , Which will for want of fuel soon expire . His Glory still encreases , ours decays . Words without Actions are but faint delays . The rarest Wit amongst us must look out , With wariness to bring this thing about . I 'le tell you what I newly have contriv'd : Let my Lord Lucifer , the King of Pride , Make one amongst their Rulers in the Seat Of seeming Justice ; Tell them they are Great And Prudent men , yea Learned ones likewise , And in their Breasts alone true Wisdom lies . Yea , tell them that the Soveraign Lord of Heaven To them the name of Gods on Earth hath given , Tell them both God and men have though it fit , That they like Gods should in this Grandeur sit ; And , answerable to this lofty station , The people have them in great veneration . Thus , when h' has put their Honours in a Heat , And swell'd them up with Pride and self-conceit , Tell them 't is much below their high Degree , That such a low inferiour Man as he Should be their Prince , or 〈◊〉 them bear sway , Who rather ought their 〈◊〉 to obey . Then , when the uncontrouled ●reath of Fame Has spread abroad the Glory of his Name , And fill'd each Eye and Ear with Admiration , Giving to him Applause and Veneration , Then let our envious Friend once more take's place , And sit as pale as Death in every Face ; And let him tell them , if they do not take Some speedy course , their Honours lie at stake ; He grows so famous in the peoples Eyes , They shortly will their Soveraignty despise . Satan . Nay , I can tell them yet another thing ; The people seek by force to make him King. Which if the Roman Pow'r should understand , They 'd quickly come and take away their Land. This sure will work , or other ways I 'le find ; Good Mariners can sail with every wind . Thus these Infernals seeking to prevent Their future , but deserved punishment , Far swifter than the lofty Eagle flies , Did set upon their Hellish enterprize . The King of Pride threw forth his poisonous Darts , Which did not miss to pierce the yielding Hearts Of those that sat at Stern , who should delight To do the thing that 's equal , just , and right : But disregarding great Jehovah's Laws , They sought ( poor Souls ) for popular Applause , Puft up with Pride , and swoln with vain Ambition ( That Tympany of th' Soul ) They had suspition That if the Prince of Light were once affected , They by the people soon should be rejected . For first they saw his Miracles were great , His Vertues rendred him still more compleat , And made him so illustriously to shine , He gain'd the Appellation of Divine . Nay , furthermore , they heard now some did sing , Hosanna in the Highest to the King Of Israel ! the fragrant Flower of Jess , The Root of David ; Oh! who can express The depth of Envy which in them did burn , With-raging flames , almost at every turn ? Close Consultation in their Courts appears , And i' th mean while strange Rumors fill their Ears . The Miracles which he before had wrought Into the minds of people fresh are brought , Those wond'rous things did much encrease the strife : He rass'd , said some , the Dead again to Life : Gave sight unto the Blind , who from their Birth Had never seen the Light that guilds the Earth : The Dumb , the Deaf , the Lepers , and the Lame , In all Distempers , whosoever came , Had perfect Cure in every Disease ; Nay , he could hush the Winds , and calm the Seas ; Could dispossess the black Infernal Rout , And cast whole Legions of fierce Devils out . Of five mean Barly loavs , and two small Fishes , He made above five thousand plenteous Dishes . Thus many talkt what he before had done , Grieving to think what now was coming on . His gracious words , and vertuous Life commended Him to the Multitude , but much offended Th' inraged Rulers ; yet his Innocence Was still so sure a Guard and strong defence , That they could not their wicked ends obtain . Yet from their malice would they not refrain . How often did they in clandestine way Endeavour their blood-thirsty hands to lay Upon this Sacred Prince ? yet still through fear The people would rise up , they did forbear . Sometimes they thought to trap him in his words , That Law & Justice then might draw their Swords And cut him off . And then again devise Another course , charg'd him with Blasphemies Against the God of Heaven , by which way They surely thought they might his Life betray . But never could they over him get pow'r Untill his time were come : Now , now 's their hour . The work must needs be carried on with speed , When Heaven and Hell about it are agreed . Though different ends in these great Agents are , Yet in the thing they both consenting were , That Christ should be of his dear Life depriv'd . Though Hell alone the guilty Act contriv'd , Yet God indeed from all Eternitie , Knowing what rage and curs'd malignity Would be in their base Hearts , resolved then He would permit and suffer these vile men , To bring his Purpose and Decree to pass , Which for our Good , and his own Glory was . CHAP. VIII . Shewing how the Lord Jesus died in the Sinner's stead . Such was his love , and yet the Soul an Enemy at that time to him , and hated him . A full discovery of Christ's bloody Passion , enough to make a heart of stone to melt . The Prince gives up the ghost . Death the King of Terrors , insults over Jesus , Prince of Light. Death is threatned with Death : shewing also what fear there was amongst the Devils , lest the Prince should rise again , and overcome Death . A second Council held in Hell : the Devils , tremble . Death subdued . Heathen Oracles cease . The Devil 's destroyed upon the Prince's resurrection , and put to open shame . Joy in Heaven . Angels sing . Saints rejoyce . The end of the First Part. BUT to proceed , Will you lift up your Eyes , And view the Rage of Hellish Enemies ? The final troubles of the Prince of Light Are coming on ▪ Behold a frightful sight ! A multitude with Clubs , and Swords , and Spears About his Sacred Person now appears . This wretched Rabble's come on a design , Which wounds and breaks this stony heart of mine To think upon 't ; behold , they are conducted By the grand Traitor , and by him instructed How to proceed on this great Enterprise , Which he by Hellish power did devise . Arm'd , as you heard , they seiz'd on him , as if He had indeed been some notorious Thief . Fond men ! If you this Prince's Nature knew , Your Weapons are too many , or too few . As Man , so meek , you need no rescue fear ; As God , so strong , he can in pieces tear A thousand Troops that should approach him near , Of which a present Instance did appear . Some little rays of his dread Deitie He caused to break forth , and suddenly They stagger'd , and fell backwards on the ground , That they might see he quickly could confound Them utterly , and lay them at his feet , But that he saw it better to submit Unto his Father's Will , and take the Cup Which was prepared for him to drink up . But they recov'ring strength , got up again , Regardless of all dread , and now amain Resume their purpose , and with wicked hands Take hold of him , w●o Heav'n & Earth Commands . He 's taken Prisoner , and strongly bound , Who in one moments time could quite confound send . The Universe , and all that him offend Down to Hell's bottom quick with vengeance Yet like a Lamb he 's to the slaughter led , And , as a Malefactor , suffered . Most dreadful sorrows did his Soul indure That peace and Joy for her he might procure ; To bring his purpose to an happy end , He manifests himself indeed a Friend , A bounteous Friend , who thinks his Life not dear , But freely lays it down , doth freely bear The stroke of Justice , that he might recover Her forfeit Life again . Oh! Sacred Lover ! Oh! Matchless Love and Grace ! Let every Eye Open its Sluces , draw its Fountains dry . If he for us such bitter sorrows felt , Then let the thoughts of his strong Passion melt Our sin-congealed hearts , our hearts of stone . What was the reason why this Sacred One Did bear all this ? Were not our sins the cause ? He suffers , but 't was we had broke the Laws . Is he betray'd to Death ? Weep o're his Herse , who only di'd our Death for to reverse . You Sin-sick Souls , think on his bloody Passion , And then take up this bitter Lamentation : Dear God! I sin'd , and did a Saviour need , And must the Lord of Life and Glory bleed ! Ah! must his dear and precious blood be spilt , To free me from my vile and horrid Guilt ? Didst thou , sweet Lord , my heavy burthen bear ? And shall not I lament , nor shed a Tear ? Shall not my hard and flinty heart dissolve , To think how nought but thy own blood could salve My fester'd wounds ? What heart is so condens'd , That cannot by these thoughts be influenc'd And mov'd unto remorse and great Contrition , I' th sense of the Lord Jesus's Crucifixion ▪ They hal'd him ( bound ) unto the High Priests Hall , Where Priests and Council did for witness call . They search'd about for such , but none could find , Who did agree together in one mind . They us'd him like a Thief , put him to shame , Who bore it with great patience , like a Lamb. They blindfold him in a disgraceful sort , And ignominiously made him their sport . They smote him on the face , pluckt off his hair , And bid him prophesy then who they were That did him strike , that so they might thereby His Office of a Prophet vilifie . His own dear Servants in this dismal Day Did him forsake , and from him fly away . They , they in whom his Soul took sweet delight , His cursed Foes did so amaze and fright , That they disown'd him too , and left him all To stand alone , or otherwise to fall . Yea , Peter , who would have his Lord confide In him above the rest , stoutly deny'd He ever knew him ; nay , and furthermore , To put it out of doubt , he curst and swore . Ah! What is man when God withdraws his hand ? A Peter then one moment cannot stand . This doubtless did add grief unto his Heart , To see his own Disciples to depart , And leave him thus in his Adversitie , When in their stead it was he came to die . He after this bore much rebuke and shame , Scoffs , blows , reproaches , stripes , oh who can name The many Cruelties he underwent Before his painful Death , and not lament ? They cru'lly smite him on his precious Cheeks , Which he with patience bears , and never seeks To free himself from this their Insolence , Although he knew his spotless Innocence . O gracious Lord ! how , how wast thou abus'd , Unjustly judg'd , and falsely too accus'd ? Accus'd as guilty of some grievous fact , Who thoughtst no Evil , none didst ever act ? No stain nor spot of sin was found in thee , Though thus thou suffer'st for Iniquity . The Injuries which thou that Night did'st bear , How great , my God! how numberless they were ? When he had past away that tedious Night , Early next morning they with Hellish spight , Like some great Malefactor , him present To Pontius Pilate : where with innocent And pleasant Countenance he then did stand , To know what 't was of him they did demand . Then with an humble Silence held his peace , Which made the sury of his Foes increase . Next was he unto wicked Herod sent , Who at his presence seemed much content , Hoping he might some Miracle behold , Because he had been of strange Wonders told . But he that knew the secrets of all Hearts , Who tries the Reins and views the inward parts , Knew well his curious , but presumptuous mind , Was only unto wickedness inclin'd . Christ Answer'd not when he lookt for Replies . Which made King Herod and his men despise Our precious Lord , the Prince of Peace , whilst he Became the pattern of Humilitie . Thus Sinners contradict , and dare reprove The Lord of Life , who quickly could remove The lofty from their Seats , and them confound ; But nought but Love and Mercy doth abound . This was the Day of his Humiliation , He 's first abas'd , then comes his Exaltation . But , oh ! that ever men should be so vile , To smite those Lips that never utter'd guile ! He at whose great Command the Seas were still , Is now commanded by each Tyrant's will. He●s sent to Herod , then sent back again Unto the Judgment-Seat ; But oh ! what pain Did he indure there by most wicked men , Pen What Heart can think , what Tongue express , what Can set it forth ? Their sacrilegious Hands Bound him about with strong and cruel bands : They mock'd and did deride him shamefully , And then aloud set up a cursed Cry , Hold , hold him fast , deliver Barabbas , Who a notorious Malefactor was . A Barabbas is now prefer'd before Him , whom the glorious Angels do adore . A Murderer shall spared , saved be , When JESVS shall be hanged on a Tree . With torturing whips they scourged him most sore , Until his flesh was dy'd with Purple Gore . O dreadful dismal Cup ! what heart can think On what he underwent , and 's flesh not shrink ? The Blood that once run through his sacred Veins , Is now let out by Soul-tormenting pains , And all the blushing Pavement gilds , not stains . Ah! don't you see how it fell trickling down , Yet unto him was no compassion shown . The Blood that issued forth from every wound , Descends in pearly drops unto the ground . Oh Earth ! that didst receive that holy Blood , Nor fruitful Nile , nor Tagus golden Blood Could ever yield like Vertue , or such good ; Ne●re such a stream did water thee before , Nor shall again refresh thee any more . Nor were these cruel barb'rous scourgings all That he endur'd in that remorsless Hall ; For after this they clothed him in scorn With Purple , when his flesh was lasht and torn , And in derision of his Princely State , Their impious hands a Crown of thorns did plate , Pressing it on his gracious Head with pain , Till Sacred Drops did issue forth again In ruful sort , as they had done before , Spreading his precious Neck and Face all o're . Thus like a Lamb amongst those Wolves he stood , From head to foot besprinkled o're with blood . His Kingly Office further to debase , ' Stead of the Scepter due to Judah's Race , They put a Reed in 's hand , then kneel before him , And in Derision feignedly adore him . Thus , thus did they the Sacred Prince abuse , Crying in scorn — All hail , King of the Jews : Then in Disdain they spit in 's his lovely Face . Could Devils offer God a worse Disgrace ? Oh depth of Love alone , that knows no bounds , To suffer such dire stripes , such mocks & wounds 'T was we that sin'd , 't was thou that sufferst shame , To free us from the guilt . Oh let thy Name Thy Sacred Name for ever honour'd be , Who thus wast us'd , to set poor Sinners free . But yet , alas ! these sufferings were not all , More bitter things did unto him befall . Off next they took the Robe , his own put on , And now as if their malice fresh begun , Not satisfy'd their God for to deride , They loud cry'd out , Let him be Crucify'd . His Blood they thirst for . Pilate gives consent , Though Conscience told him he was Innocent , And had deserved neither Death nor Bands , Yet up he gives him to the Rabbles hands . He knew of malice they had brought him thither , Yet he and they at last combine together 'T imbrew their guilty hands in guiltless Blood , Who never did them harm , but always good . Rather than Pilate will displease the Jews , Hee 'l stifle Conscience , utterly refuse All Admonitions ; though his bosom Friend A timely warning unto him did send , Uses Intreaties , urges Arguments , But nothing would prevail , nothing prevents Their wicked purpose . Sentence being past , Unto his Execution now they hast . Though he was wounded very much before , His flesh , his Virgin flesh , with stripes made sore , Yet they upon his Martyr'd shoulders lay His heavy Cross ; till fainting by the way By reason of th' intolerable pain His bleeding wounds procured , they constrain A Country-man of Cyrene ( who did pass Along that way ) to bear his pond'rous Cross . And coming up to dismal Golgotha , Without remorse of Conscience , dread , or awe , They still persist in putting him to Death , A Death the worst that e're stopt humane Breath ; The cruel Death o●th Cross , matchless for pain , And by God's Curse most liable to shame . To cause the Just to die was crueltie , But Crucifixion's more than 't is to die . Prodigious Rage ! strange metamorphos'd mind ! What ? kill the Lord , who was to you so kind ! What was his Crime ? what his so great offence ? That not contented to remove him hence By violent Death , but you must look about Whereby to find exquisite torments out ? The vilest wretch that ever did draw breath , Or in the strictest sense deserved Death , Could never meet with more severitie From barb'rous Foes and brutish Tyranny . He meets with no compassion , every heart , And every hand is set to throw a Dart. So far from shame in this their villany , They chuse for time to act the Tragedy , Their chiefest Feast , when to Jerusalem From every part thousands of people came ; Then , then they chose this cursed work to do . That he the greater shame might undergo . When Priest and Pilate finisht had their Court. Dear Jesus must be fetcht to make them sport . And now behold ( if yet thy delug'd Eyes Can stay to see so sad a Sacrifice ) Behold him lift up on the cursed Tree . Expos'd to Torture , Death , and Infamy . His Arms spread wide , as ready to imbrace His bitter'st Foes , if they 'd accept his Grace ; Quite through each hand & foot sharp nails they drive , And fix him there to wait for Death alive . Hanging betwixt two Thieves , Numbred among Transgressors by the giddy partial Throng : For passers-by did rail on him with scorn , Wagging their heads , who ought rather to mourn . With taunts and scoffs the vulgar him abuse , Prompted by the Chief Priest , and barb'rous Jews . And when he thirsts through his excessive pains , Behold what favour at their hands he gains ; All they afford to quench his drought withal , Was Vinegar , mixed with bitter Gall. Was ever such a perfect hatred known ? No Dram of pity , but all malice shown . He that for them had Water turn'd to Wine , And shown his Pow'r and Charity Divine ; Now Wine , nor Water now could be allow'd T' asswage his thirst from this ungrateful Croud : But into 's tender side they thrust a Spear , From whence there came both blood & water clear . Thus hand , and foot , and head , and every part , They pierce and wound , for to encrease his smart . Ah! see that stream wch from his Heart-blood flows , The precious Balm and Cure of all our woes ! Each pious Soul , which truly doth believe , It s Soveraign Vertue freely may receive . One drop of that most Sacred Blood is worth Ten thousand Thrones & Kingdoms of the Earth . When you by Sin do see your selves undone , Think on that Blood which from his Side did run . Those cordial Drops apply'd unto thy heart , Will heal thy Soul , and cleanse thy inward part . Ah! canst thou of Christ's dismal passion hear , And not dissolve thy Soul into a Tear ? But to return — There 's something still behind , Which makes strange meltings in my grieved mind , That 's worse than all the rest , oh hear his moan , And how his poor distressed Soul doth groan ! His Father hides his face , that gracious Eye Casts forth an angry frown , which made him cry ( After he had these bitter torments felt From cruel hands , and found his Soul to melt , His spirits fail , and wounded heart to break ) Why , why , my God ? Oh why dost thou forsake Me in this needful hour ? Hard is the case When thou , my God , from me shalt hide thy face . My Servants who forsook me , are but Dust , Poor flesh and blood , alas ! what stay , what trust Is there in man ? the best of men are frail ; Such as conside in them , their strength will fail . But , ah ! My Trust , my Hope , my Confidence , Thou , thou that art my Rock and safe Defence , Even thou , my God! O thou , O thou hast left me , And this at last has of all Peace bereft me . Whilst Souls can see their Interest in their God , They can bear up under the sharpest Rod : But when thy face is hid , as 't is from me , They sink , they die , they die Eternally . Thus , thus the Prince of Peace in sore distress , His bitter moan doth unto God express . Great depths of sorrow did oppress his Soul , When his sad portion thus he did condole . He saw himself forsaken and forlorn , When in our stead this anguish great was born . That which was due for our Iniquity , Did heavy on our gracious Saviour lie . For Justice spar'd not , but laid on her Hand , Whilst in the room and stead he seeks to stand Of the poor Soul , he came from Heaven to save ; Justice , alas ! will the last farthing have . The torments Saints have born's another thing From what befel their Soveraign Lord & King. His Spirit 's gracious , great , magnanimous , Yet ne're was any Soul distressed thus . That much renowned holy Martyr , Stephen , He had so glorious a prospect from Heaven , As fill'd his Soul brim-full of Consolation , And by that means with joy he bore his passion . Should I attempt to walk the spacious Field Of instances , how many would it yield , Where flames of Fire were like to Beds of Roses Through Heav'nly Rays , wch gloriously composes Their spirits so , that they in Triumph sing , When half-consum'd in Fire , they felt no sting . God smiles , and Heav'n appears so clear & bright , All fears and terrors were extinguisht quite . But he who for our sakes his Life laid down , Is forc'd to bear his Father's angry frown ; And in our stead he felt his Indignation , The bitterest part of all his bitter Passion . How heavy is that stroke , how sharp that Rod , That 's lifted up by men , laid on by God ? When Heav'n and Earth , and Hell do all agree To lay on stripes with greatst severitie ? That grief , that pain , that anguish must be sore ; And yet all this for us blest Jesus bore . Who that beholds Heav'ns glorious lamp of Light When in his strength , obscur'd from our sight By the dark body of the pale-fac'd Moon , Making black shades of Night appear at Noon , But would conclude from thence the Sun were gone , And had forsaken quite our Horizon ? And yet we know he 's but eclips'd a while , And soon will lend the World another smile ; Disperse those shades that counterfeited Night , And fill the Earth again with splendor bright . Lo , thus our Sun in his Celestial Sphear Is near his setting , yet but lend your Ear Unto the Voice , th' amazing Voice of Heaven , You 'l find an universal notice given Unto the world when this bright Sun went down , Heav'ns lightfoot Herauld quickly makes it known . Christ lies a bleeding , nailed on the Tree , And now the universal World shall see Heaven act a part in this black Tragedy , The Worlds great Eye , the natural Sun , whose Rays Each day throughout the Universe displays From East to West , from North to South , his face Visiting and refreshing every place , No sooner doth he spy the Prince near dead , But straightway he withdraws his blushing Head. That horrid sight bright Sol abhor'd to see , And hides his face from Noon till after Three . At Three Christ's matchless Torments made him cry , Eli , Eli , lama sabachthani . Then was the Temple Vail rent quite asunder , The earth did shake , the rocks did roar like thunder , The Clouds grew thick , and such as scatter'd were , Conjoin'd to darken all the Hemisphear . Thus for three hours Darkness great remain'd , All hearts now tremble , every spirit 's pain'd . Th' Astronomers , who starry motions trace , And read Earth's wonders in Heav'ns various face , ( Eusebius , and other Authors write ) Were much amaz'd at that unusual sight ; Their Learning could no natural Causes spy , Nor give a Reason of that Prodigie . The Moon being then at full , just opposite , Could not in Natures course eclipse Sol's Light. 'T was supernatural what he suffered , And that was it which fill'd them all with dread . Some smote their breasts , whilst others in confusion Drew from the premises this just Conclusion , Either the God of Nature suffers now ( When Sol in Sables muffles thus his brow ) Or the whole frame o' th World in a short space , Will be dissolv'd and end its painful Race . These dreadful things which then did come to pass , Do fully prove He the Messiah was . And many when they saw those Wonders done , Cry'd out indeed he was God's only Son. Had not this obvious been to every sight A real thing , with what great ease then might The Foes of Christ and Christianity , Detected all as horrid Forgery ? But matt'r of Fact being so very clear , The Jews and Heathens thereby silenc'd were . Thus he yields up at last his painful breath , And for a while lay conquered by Death . Conquer'd , said I ! forbear my lavish Muse , Recall that word , and be not so profuse . What , shall we say , The Lord of Life is dead ? 'T is but a slumber , he 's not conquered . He only for a while Retreat hath made , To bring his Foes into an Ambuscade , And soon will rise more gloriously Array'd . Thus did the Glory of the World lay down His precious Life , to purchase a rich Crown Of Life and Glory for his Spouse , whom he Found under Wrath , condemn'd eternally , Who had receiv'd that Sentence full of Ire , Goe , go thou Wretch into eternal Fire . But he has bail'd her from Hell's gaping Jaws , And satisfy'd Justice's strictest Laws By this his Death , where he in her stead stood , And ransom'd her even with his dearest Blood. But hark , my Muse ! What Triumph dost thou hear ? What Voice is that hoarse sounding in mine Ear ? 'T is Death , doubtless 't is Death that ghastly King , Who over Christ doth now insulting sing ; Now he has got him down , I prethee hear How he o're him doth vaunt and domineer . The King of Terror's boasting Triumph over Christ whilst he lay in the Grave . King of Terrors . What am I ? or from whence ? For though I be , Yet know I not my self ; nor why to me The mightiest Monarchs bend . I rule , I raign , And am the High and Lofty's Soveraign . All tremble at the thoughts of my grim face , They look , they run , yet cannot find a place To hide themselves . My Powr's very great , Yet know I not who set me in this Seat. There 's none that live , have liv'd , or ever may , But I o're them an awful Scepter sway . But , oh ! what kind of subject have I here ? A Subject , t' whom no Monarch is a Peer ; Ah! how I smile to see 't ; I 'le never fear Being worsted now . Alas ! dost thou submit ? Art thou likewise brought down unto my feet ? Who 's able my dread Power to withstand ; Since thou canst not escape my pow'rful hand ? Now I have seiz'd thee , be assur'd that I Will keep thee down , for ever thou shalt lie In the dark Regions of eternal Night . Lo ! here , proud Mortals , an amasing sight ! What can't I do , since he that made the Day , By my strong hand is turned into clay ? If thou can'st not thy self from me deliver , The hope of Creature-man is gone for ever . None out of these close Regions can repair , Nor re-salute again the ambient Air. I never did so great a Conquest gain , O what a mighty Monarch I have slain ! Now , now let me be crown'd victoriously ! For what is done , which none could do but I. Who dares my Triumphs lessen or defer , Since I am now a perfect Conquerour ? Here , here , Great Prince , with me in this dark Cell My Captive thou with other Kings shalt dwell . Prince of Light. Thou proud Imperious Tyrant , prethee hear ; Don't boast too soon , nor vainly domineer . A feeble Warriour may the Field obtain , When his strong Foe is willing to be slain . My Life , proud Death , thou didst not take away By any strength of thine : for I did lay It freely down , as God did me command , This made me yield my self into thy hand . King of Terrors . I 'le not contend , let that be so or not , I have thee safe in my Dominions got ; And e're thou do return , I 'le make thee know What pow'r I have , what 't is that I can do . My Prisoner thou art , and here shalt lie In these dark Cells unto Eternitie , Whilst worms on thy most lovely flesh are fed , And with Corruption thou art covered . Prince of Light. Stay , stay , pale Death , that thou canst nev'r do , For I must not the least Corruption know . King of Terrors . Strange speech ! who 's this ? or how can this thing be ? What 's in the Grave shall not Corruption see ? Though with rich Spices thou imbalm'd dost lie , Old hoary Time shall make thee putrify . Kings fortifi'd by Lead and Searcloth's aid , In precious heaps of fragrant Odours laid , To stench and rottenness I soon betray'd . None ever into these low Vaults do come , Who can escape that sad and dismal doom , Of being turned into Dust ; — I will Thy mouth with filthy putrefaction fill . The holiest man I e're depriv'd of breath , I turned into loathsom stinking Earth . And dost thou think thou shalt escape this fate ? No , thou must share of all my Subjects state . Prince of Light. Is 't fit I should be threatned thus by thee ? Shall Death prevail and triumph over me ? Dost know , grim Tyrant , who 't is thou treadst down ? I am thy lawful Prince , and thou shalt own My Soveraignty ; thou must , O Death , submit , And yield thy self , as conquer'd at my feet . On me thou shalt not have thy proud desire ; No sooner shall three Days and Nights expire , But I will make thy bonds and chains to fly , And thereby spoil thy Principality . But for thy insolence this thou shalt gain , To be thy self , o're-thrown , vanquisht and slain . The tidings which I bring will make thee quake , For I resolve on thee Revenge to take . O Death , I 'le be thy Death , 't is even so , Thy utter ruin , and great overthrow Is near at hand ; I 'le rouse up from the Grave , And make the stone to fly that 's on the Cave . Let Hell and Devils all combine to do What 's in their pow'r to save thee from this blow , I mind it not ; I 'le tear and rend them all , And cause them with great vengeance down to fall . Captivity a Captive I will take , And him a slave and Captive ever make . The Devils fearing what would come to pass , Great consternation straight amongst them was . Their Chief amaz'd , with envious horror cryes , And to the rest with hast himself applies . Lucifer . Dominions , Pow'rs of the Infernal Host ! Awake , attempt with speed , or all is lost . Death's like to lose our great and hop'd for prey , Secure him fast , more Chains upon him lay . Harklare there not strange tremblings under ground Mixt with a cry , enough for to confound All the whole Host of this amased Lake , Fear seizes me , I quiver , oh , I quake . What shall we do ? make speed , let him not rise . Help , Satan ! help , canst thou no way devise To hold him under ground ? now , now , or never , I● he awake , we are undone for ever . Should be the cords of Death to pieces burst , Our 〈…〉 will far exceed the first . 〈…〉 all the hellish Fiends do stand Aga●● 〈…〉 each holding up his hand ; Bew●●●ing 〈◊〉 sad fates , their hearts grow cold , With thoughts of what they fear'd they should behold , Which was the Resurrection from the Dead Of him who for poor Mortals suffered . Belzebub he cryes out to Abaddon , Ah! what a day is this ! all will be gone . Satan doth gnash his teeth , perplext in mind , Because they could no more Inventions find Their Kingdom to support , cryes out , alas , We never were before in such a case ! Apollyon . Ah! what a dismal day , Great Lords , is here ! The Grave doth o'pe , that sight doth just appear Of which you talk , of which you stand in fear . Now all our hopes , and expectation 's gone . Ah! who is it has rould away the stone ? All proves in vain that ever we have done . We must our selves in Chains of darkness lie , And be tormented to Eternitie . Now from the Earth fresh Light doth gild the skies Thick darkness vanishes ; awake , arise , Ye Mortals , and with joy open your Eyes ; Behold the morning of that long'd for Day ; The Grave doth o'pe , whilst Devils fly away To hide themselves , but cannot find a place , For Vengeance hastens after them apace . The first Day of the week is now come in , The Glorious Prince has made an end of Sin. See how he rouses up from the dark Grave , The Soul from thence , from Sin and Hell to save . Ah! how the damned Spirits cry and houl , Their fearful fall with anguish to condole . Hell's Principalities are spoiled quite , And all infernal Pow'rs put to flight . See what an open show is made of them , And how great JESVS doth their Pride contemn . See how he doth triumph over them all , He 's on his back who gave the Soul its fall . See Death 's by Death destroy'd ; a wond'rous sight , Which doth the hearts of Angels much delight . They p●y into , and wonder at this thing , Accomplisht thus by our victorious King. How like a sneaking , conquer'd , spoiled Foe , That 's quite o●recome and brought to utter woe , Doth Satan look . Ah , see the fatal Rout , And how the ●rince doth drag these Dogs about , He makes a show of them ; Come , take a view O' th conquer'd , bloody , baffled Hellish Crew . What a victorious Conqueror is here ? What Victor may with this great Prince compare ? All Warriours you admir'd heretofore , Let them not be so much as thought on more . CHSIST JESVS he is risen from the Dead , Sin , Wrath , Death , Hell , Devils , and all are fled . This glorious Conquest o're th' infernal crew , Is yet more plain by that which doth insue . Some passages from ancient Records show The truth of this their final overthrow . Upon this rising of the Prince of Light , The Heathen Oracles were silenc●d quite . Although their Priests and Prophets cry and call , Henceforth they 'r dumb , and answer not at all . Which Accident and unexpected change Amaz'd them all ; 't was so prodigious strange , It made them look about to find the cause Of such their silence and surprising pause . Surely , saith Plutarch , they are either dead , Or else Wise men are risen in their stead , Which in these days diviner Secrets know , That Oracles before were wont to show . Yet he knew better things , and did deny . That Spirits either could wax old , or die . Some higher Reason therefore must find out E're he resolve this sense-confounding doubt . Had he conver'sd with John , he might have known By whom , and how those Gods were overthrown . Christ was reveal'd ( saith he ) unto this End , That he the works of every Hellish Fiend Might bring to nought , destroy and ruine quite , Confining them to their eternal Night . That this is truth , from Authors of their own Might be made good , and evidently shown ; Sharp Juvenal * to speak it out is pleas'd , All Oracles at Delphos now are ceas'd . And lofty Lucan long since did complain That they their Deities invok'd in vain , The Gods ( saith he , † ) by whom this Empire stood Are from their empty Temples now remov'd . Their Altars too they have abandon'd quite , And left the places of their old delight . But with one instance more I may conclude , Though I indeed might urge a multitude ; 'T is that which Plutarch doth affirm , and I Esteem above what e're Antiquity Hath left recorded , or most curious Eyes Can view in best approved Histories , Relating to the matter we have stated , Which follows thus , as 't is by him related . About the period of Tiberius's Raign Who at Christ's Death was Rome's proud Soveraign Strange hideous Cries , shriekings and howlings be Heard with amazement , in the Grecian Sea , Complaining that their great God Pan was fled , From whence great Con●●ernations followed . No sooner did the louder Trump of Fame This news of their great Pan ●s Retreat proclaim , But it was brought unto the Emperours Ears , And unto him a certain Truth appears . Who being startled at the strange Relation , Falls with his Wisemen into Consultation ; Who sought by Magick to resolve the doubt : Which all their Art and Skill could not find out . Yet Christians in those days could quickly spy The way to open the whole Mysterie . Comparing times , they found this strange Relation Did just fall out upon Christ's Death and Passion ; And then concluded straightway b● the ●all Of their great Pan , which signifieth All ; All Spirits by Christ's Death were so afflicted , Their utter Ruin thereby was p●●●icted . Yea others of their own Recon●● still do Confirm the truth of this their overthrow . How one of them constrain'd sometime before By God himself , their fall did thus deplore : " An Hebrew Child that shall be born , will be " The final downfal of our Dignity . " All our usurpt Dominions by that Child " Shall come to nought , and utterly be spoil'd . " He strikes us dumb , and nonplus's our Art , " Henceforth in vain no further Questions start , " But sad and silent from our Shrines depart . Thus God doth force Devils sometimes to speak , That which doth much against their Int'rest make . But stay , my Muse ; the Cherubs chant again , O listen to this more melodious strain . The glorious Angels do sweet Triumphs sing , Upon the Conquests of our Heav'nly King ; They clap their wings , and leap for joy to see This total Rout and happy Victorie . Shall Heav'n rejoyce , and more concerned Earth Not sing aloud Jehovah's praises forth ? O happy Day , blest hour , the best of all Poor Mortals ever saw since Adam's fall ; Christ of a truth is risen from the Grave , No Pow'rs of Hell could keep him in the Cave . Yet are there some in these in these last evil days Deny that he from Death himself did raise . The Jews also , with their Forefathers , say , 'T was a Deceit ; for he was stoln away Whilst drousy Soldiers fell into a sleep , Who the Sepulchre had a charge to keep . A thing themselves , no doubt , could not believe , But was forg'd by the Devil , to deceive And blind mens Eyes , who wanted that inspection They might have had touching his Resurrection . 'T was the last game the Devil could devise , To hinder Christ's most glorious Enterprise . They knew that if his Resurrection were Received for a truth , no hope was there , But all that they had done , it tumble must : So the last Evil would exceed the first . But if they had believ'd it , certainly The Souldiers had with great'st severity Been punished , for being so remiss , About a thing so weighty as was this . Besides , were they asleep , how could they tell What things there came to pass , or what befell ? Or , if awake , why did they not prevent Those men who came with such a strong intent ? And can one think , if the Disciples durst Attempt that thing , they should have stript him first ? Would they not take the body in the cloaths , Lest e're they 'd done , the Sould'ers should have rose , And caught them doing it ? and then be sure Great sufferings for it they must endure . Nay , had these men been guilty of such evils , They 'd been no better than seducing Devils , The worst of Mortals : and how was it then That God should own and witness to such men , By aiding them ? Would Heavens Pow'r have gone To prove a Cheat , when Miracles were done ? Again , they were of such Integrity , As none could brand with the least infamy . And they 'i th face of Foes , without least dread Declare that he was risen from the Dead ; That they convers'd with him full forty days , Whilst he instructed them in all his ways , Before he did ascend . And then agen , In Galilee at once five hundred men Saw him with joy , and in their witness gave , That he indeed was risen from the Grave . Here stop again , my Pen , Time calls away , Upon this Theme thou must no longer stay ; Leave them to perish , let them fall and die , That this blest Resurrection do deny . Shall God , his Saints , and Angels , witness bear Unto this thing , and yet shall Mortals dare To call the same in question , or deny What is confirm'd by such Authority ? No , firm as Earth , or Heav'ns more stable poles , Let this great Truth be fixt in pious Souls . Without it Faith 's a Fancy , and the best Of men more wretched than the vilest Beast . But now , awake my Muse , no longer slumber The Day doth dawn , and joys which none can number Are rushing in upon the Prince of Light ; This sorrow 's gone , nought now but Glory bright Shines forth in him ; now is he rais'd on high , Far out o' th reach of all malignity . Nor men nor Devils can annoy him more , He 's safely landed on the long'd-for shore . Go Turtles , go , whilst thousand Joys betide The glorious Bridegroom and his purchas'd Bride . That Sun is risen who will ne're go down , Who will his Spouse with light of Glory crown . But where 's the Soul ! O where , alas , is she , For whom he dy'd and hung upon the Tree ? What greeting ? O what Joy , when they do meet , There will abound ! the thoughts thereof are sweet . He that was Dead is come to Life again , And ever shall in bliss Eternal raign . Thrice happy is that Soul which he hath chose To be his Love , his Dove , his Sharon's Rose . But where is she , and what is her Estate ? For nothing of her we have heard of late . Doth she not wait ? doth she not long to see His lovely Face , and to embraced be In his dear Arms ? O do'nt she greatly crave One sight of him , one visit more to have ? Doth not her Soul dissolve then into tears , With thoughts of him who freed her from all fears ? Read the next Part , and you will quickly find The Fruit of Sin , and nature of the mind That is corrupt , and fill'd with carnal Love , How nothing can those vile Affections move ; Oh how unkind to Christ do Sinners prove ! The End of the First Book . Behind this Curtain 〈◊〉 suppose to be such Glory ▪ which 〈…〉 can see Besides , the Day being 〈…〉 too , If wee 〈…〉 yet more 〈◊〉 dare not 〈◊〉 see Death and Devils , sin & World cast down Whilst Heaven doth the glorious Victor crow● 〈…〉 BOOK II. The Glorious Lover . A Divine POEM . CHAP. I. Shewing how Christ renews his Suit again and again , which is done either by the ministration of the Gospel or by his various Providences , and yet the Soul refuses to receive him . THUS have you heard a Sacred Story told , Fill'd full of Wonders , Wonders , which unfold Such depths of Wisdom , depths of Grace and Love , Which none can comprehend , it is above The reach of men ; no knowledg is so high That can conceive of it ; nay , Angels pray Into this thing , this Myst'ry is so deep , It all the glorious Seraphims doth keep In holy admiration , they 'r amaz'd To see how all the Attributes are rais'd In equal Glory , and do sweetly shine In their own proper Sphere , alike divine . Here by diviner Art you all may find What was in our great God's eternal mind , Before the Earth's foundation long was laid , Or e're bright Sol his glorious beams display'd , Respecting Man , whom he foresaw would fall , And bring his Soul thereby into sad thral : Here may you with much ease and joy espy The great result of the blest Trinity . In that eternal Council held above , About the Soul , the object of Christ's Love. Here also , here 's a proof of true affection , And how to love from hence let 's take direction . Who ever had or shew'd such love as he , Who for his Love was nailed to the Tree ? But , hark ! some do enquire , they , long to hear What is become of th' Soul he loves so dear ? Lo , from the Grave he 's come , he looks about , He searches every place to find her out . What is the fled ! and where ? in what strange Is●● Of 〈◊〉 and darkness lurks she all this while ? Good Reader , urge me not , I 'le let thee hear That which may melt thy Soul into a tear . Excuse my Pen for what its lines shall speak . Such Marble hearts as cannot melt , must break . To leave off here , I 'm sure it is not fit , Nor would I write what you would have unwrit . But since it doth upon the Soul reflect , It matters not how much we do detect The folly which doth in the Sinner lie , When Soveraign Grace exalted is thereby . My Heart and Pen seem both to be at strife , To paint unkindness forth unto the life . Wilt Thou , who dost the Muses aid , afford Divine assistance , that each pow'rful word May rend a heart at least , and every line Turn Kingdoms and whole Nations into brine ▪ Of their own tears ? teach me , O Lord , the skil T' extract the spirit of grief , O let my Quil , Like Moses Rod , make Adamants to fly , That tears may gush like Rivers from each eye . How can it once be thought that such a Friend , Who loveth thus , doth thus his love commend , And in such sort so strangely condescend , Should when all 's done by her contemned be , Though he 's most high , and she of base degree ? The grand design , the end and reason why This Prince from Heaven came , was scourg'd , did die , Was to redeem the Soul , and so endeavour To get her love , and marry her for ever , As is before declar'd . But will you hear How things are carry'd , how they manag'd are ? The time is come , you 'l find , by what ensues That this great Lord his Suit a-fresh renews . When Sacred Love runs thus with greatest force , What pity is 't ought should disturb its course ? How can the Soul refuse to entertain A Lover , which for her with shame was slain ? But stop again , my Muse , thou must give o're , The Prince is come , lo he is at her door . Jesus Prince of Light. Most precious Soul ! I now am come again , Behold 't is I , who for thee have been slain . How is 't with thee , hast thou not heard the news , What for thy sake I suffer'd by the Jews ? That through a Sea of blood , and sorrows great , I now am come with bowels to intreat Thee to embrace the offer I present . And , first of all , with tears do thou repent That ever thou hast entertained Sin , That has to me so very bitter bin . Soul. Repent ! This is a melancholly strain ; It suits with such whose lives are fill'd with pain , And guilty are of some notorious crime , Whose glass is near run out , whose precious time Draws to an end ; 't is good for such indeed To look about them , and repent with speed : But thus 't is not with me , I know no sorrow I 'le wave that work , I 'le wave it till to morrow ; To morrow , I mean , till some fitter season : I see no cause , alas , I know no reason To hark to thoughts that may disturb my peace , When joys abound , and sweat delights increase . Repent ! of what strange kind of voice shall I Amazed stand , yet can no danger ' spy . JESVS . No reason why ! Ah Soul , art still so blind , Wounded from head to foot , and canst thou find No ground of grief , no cause to lay to heart Thy horrid guilt , nor yet the bitter smart Which I indur'd for thee , to prevent Severer Wrath , severer punishment , And dost not savour this sweet word , Repent ? 'T is well there 's room , a call , a season fit ; There 's thousand Souls who are denied it . Dar'st , dar'st adventure still to live in Sin ? What , crucifie thy dying Lord agin ! Were not my pangs sufficient ? must I bleed Afresh ? O must thy sinful pleasures feed Upon my torments ? and augment the story Of the sad passion of the Lord of Glory ? Is there no pity in thee ? what , no remorse Within thy breast ? Seek , seek a firm divorce Betwixt thy self and Sin ; do thy endeavour To break that league , depart , depart for ever . Did I not suffer to dissolve the knot Between thee and all Lust ? and wilt thou not Regard me now , but entertain my Foe ? What , cruel unto me , and thy self too ! I prethee , Soul , bethink thy self , and yield , And let thy Lovers for my sake be kill'd ; Ah , let them die , who if they live , will be Thy death at last , who have bin death to me . Soul. Thos● joys are sweet , which do delight my heart ; Ah! how can I and sinful Objects part ? Must gainful Lusts , and those which honour's yield , At once be put to th' Sword ? And those be kill'd Which so much pleasure unto me afford ? How can it be ? alas , it is too hard : The thoughts of it's a perfect death to me ; Lord , say no more , I cannot yield to thee . Jesus . Ah! Didst thou know , poor Soul , what 't is to sin , And how my Soul for it has tortur'd bin , Thou wouldst revenged be on it , I 'm sure , And a divorcement speedily procure . Or , didst thou know what grief it is to me To be contemned and despis'd by thee ; Such churlish Answers wouldst thou not return To him , whose soul fervent love do's burn To thee , poor wretch , and only for thy good , 'T is that I seek , and sought with tears of blood . Once more I ask thy love , I cannot leave thee , Until my everlasting Arms receive thee . Soul. If I may have those pleasures which delight me , Whose amorous glances sweetly do invite me To love them dear , who stollen have my heart , J am contented thou shouldst have some part Of my affection : Worldly joy is sweet , And I resolve to take some part of it . Jesus . Ungrateful Soul ! did I not wholly give My self for thee ? and shall I now receive A piece of thine , nay but a little part , That have deserved more than a whole heart : 'T is all the heart , or none ; do'st think it fit Sin and the Devil should have part of it ? Would any Lover such strange love receive , To be contented that his Spouse should have , Some other Suiters , and to them should cleave ? What sayst , deceived Soul ? why standst thou mute ? Disclose thy inward thoughts , and grant my Suit. O speak ! or , if thy doubtful mind be bent To silence , let that silence be consent . If thou wilt grant me that whole heart of thine ; We 'l exchange hearts , I 'le give thee all of mine . She look'd about , she mus'd , she paus'd a while , Whilst he on her cast forth an Heav'nly smile , Sweet rays of Glory glanced from his Eye , Enough to ravish all the standers-by ; So great a lustre from his garments shone , It dazl'd all weak eyes to look upon . Like as the Sun his glorious beams displays , Dispersing every way his sparkling rays , When in his strength & splendor bright doth shine , So glister'd forth his Glory all Divine . Ne're such a beauty carnal eyes beheld . Ah! one sweet sight of him has wholly fill'd The greatest Soul that liv'd , and there is still Enough in him millions of Hearts to fill . And none but Him alone can satisfie The Soul of Man , the Soul-enlightned eye . But stay and hear the Answer which is given By the deceived Soul. O let the Heaven And Earth astonish'd stand , whilst stubborn she Deny'd his Suit , will not persuaded be To o'pe her door , who longs to enter in , To fill her Soul with joy , destroy her sin . Soul. Strange 't is to me such beauty should be there ! What , so amazing glorious , none so fair ! When I no loveliness in him can see The World , and outward pleasures , seem to me More rare and spriteful , far the better choice ; Such things I like : but for this Lover's voice , His Face and Favour I ca'nt so esteem , Nor can I leave all things for love of him . Therefore be gone , and cease thy suit ; for I Have fixt my mind elswhere , my heart and eye Is set on that which outward eyes can see . Lord , let me not be troubl'd more with thee . O stay , my Muse ! reach me an Iron Pen , T● engrave this on the marble hearts of men . Let Sinners look within , then let them read Themselves ungrateful , blind , and dark indeed . Would not each Soul conclude this Creature were Besides her self , or else deserv'd to bear The great'st contempt , and pity'd be by none , That bids such a dear Lover to be gone ? How oft has he by precious motives try'd The Soul from sin and evil to divide , And make her too obdurat heart relent , And take such ways as Wisdom do's invent ? His Passions , Sighs and Tears are ready still , As the officious agents of his Will , To work her to a sence of her estate : But she 's ( alas ) so dark and desperate , That his sweet voice , of so divine a strain , So moving , mov'd her , but seems all in vain . He sighs for her , he knows her sad distress , He asks her love , but still without success . Ah Sinners ! view your rocky hearts , and then Smite on your breasts , lament , and read agen . The glorious Lord his love 's so strange , so great , He knows not how to think of a retreat . His soul is griev'd , yet takes not her denial , But makes a new Essay , another Trial. Jesus . Did , did I love thee from Eternity ? And my celestial Kingdom leave for thee ? Did I Man's humane nature freely take ? Did I my bed in a poor Manger make ? Did I engage the cruel'st of all Foes ? Did I from men and Devils meet with blows ? Did I such kind of tortures undergoe Which men nor Angels can't conceive or know ? Did Wrath pursue , and Justice fall on me ? And did I bear it all for love to thee ? Ah! did I sweat great drops of Sacred Blood , Until the ground was sprinkled where I stood ? And were my feet and hands nail'd to the Tree , Whilst my dear Father hid his Face from me ? Have I with joy , delight , and chearful heart Indur'd all this excessive pain and smart , And out of precious love to thee I bore ? And must I still be kept out of thy door ? Shall , shall I leave thee then , and take my flight Into some foreign Land , and let the Night Of dismal darkness be thy lot for ever , Where direful Wrath all graceless souls do sever From all sweet shines of my Eternal Face , That thou mayst there bewail with shame thy case ? When shades of frightful darkness thee do cover , Thou wilt condole the loss of such a Lover ; Must I be gone , must I my farewel take And leave thee to thy self ? my heart doth ake To think upon thy state , when I do leave thee ; Far rather would I have these Arms receive thee . What , slight a Saviour thus , a Friend indeed , An early Friend , a Friend , who chose to bleed For thee , and in thy stead , that so thereby He might enjoy thee to Eternitie ! Farewel , false Soul , I bid thee now adieu ; Take what will follow , dread what will insue . Grief , sorrows , sickness and a troubled mind , Will thee pursue , until thou com'st to find A changed heart ; and vengeance do's allot Ruin to those thou lov'st , who love thee not . I 'le kill them all who have insnar'd thy heart , Before from thee for ever I depart . Ah! how my Soul with a tempestuous tide Of tears is overwhelm'd , whilst I 'm deny'd My Suit by thee ! my passions overflow To see thee slight me , and my passion too : What , tread me underfoot ! whilst vanity , And worldly joys , are Jewels in thine eye ! As if best good , and sweet'st content lay hid In that gay fruit , which is alone forbid . He woo's , the Soul says no ; he still replies ; He sweetly sues , she wickedly denies . He woos afresh , she answers with disdain , I cannot love , but he intreats again . At last he leaves her , and his Suit adjourns ; He views the Soul , and griev'd , away returns : He bids farewel , and yet he bids it so , As if he knew not how to take her No. He bids farewel , but 't is as if delay Did promise better farewels , than his stay . He now withdraws , but 't is with a design His absence might her heart the more incline To th' love and liking of him , or to see What by some other means perform'd may be . As Lovers often times by rules of Art Devise new ways to gain upon the heart Of such they love , to bring them to their bow ; Like things sometimes doth Jesus also do . T' incline the Sinners heart , he hides his face , And brings them into a distressed case . He lays them on sick beds , for to discover The worth and need of such a Sacred Lover . Poor Sinners , ponder well what you do read , And mind those thoughts which woo you to take heed How you neglect & slights the day of Grace , Or to base lust and vain delights give place . Now sickness comes , & Death begins to fright her , And 't is no marvel if the Lord do slight her . Her drousy Conscience also now awakes ; Alas , she startl'd much , she weeps , she quakes , She crys out for a Christ , but non's in sight , And all her other Lovers fail her quite . She yields , she loves , but with a servile heart , When other Lovers slight her and depart . She loves thee not , Lord Christ , for what thou art , But what thou hast : and should she spared be , She 'd shew her love to Sin , more than to thee . No sooner the sad Soul her state laments , But bowels mov'd in Jesus , he relents . In her afflictions , he 's afflicted too , And can't be long e're he 'l compassions shew . He sent relief , he eas'd her of her pain , And rais'd her up to former health again . But as 't was hinted , so it came to pass , The wretched Soul proves vile as ere she was . Affliction will not bring to Jesus's feet , Unless great Pow'r do go along with it . The Soul 's like Phar'oh : crys when smitten sore ; Then , then for Christ , and O'twill sin no more ! But when rais'd up , and has sweet health restor'd , It cleavs to Sin afrecsh , forgets the Lord. But the affections of the Prince of Peace Abated not , but rather did increase . His love and patience both alike shine forth , To ' stonishment of all who live on Earth . And that he might obtain the Soul at last , His Servants call'd and sent away in hast To recommend his love , and in his stead To o'pe those precious Glories , which lie hid To her and to all those who carnal be : Alas ! they ca'nt behold , they cannot see Those high perfections which in Jesus are , Nor can they think his beauty is so rare , Exceeding all conception , all compare . Dear Reader , prethee mark what here insues Mind , mind the Arguments this man dos use To move the Soul to tears of true contrition , Fetch'd from Christ's love , and from her lost condition . Theologue . By Jesus sent ! by such a Prince as he ! Ah! 't is a work too great , too high for me . What glory , Lord , hast thou conferr'd on those Thou do'st imploy , thy secrets to disclose ! What! be a Spokesman for a Prince so great , To represent his Love , and to entreat Poor Sinners in his stead , to entertain His Sacred Person ! Lord , I 'le try again ( Since thou command'st me forth ) what may be done ; Thou bidst me go , my duty is to run . Did Abraham's Servant readily comply With his Command with great'st fidelity ? And shall I be unfaithful unto thee ? No , Lord , I will not ; do but strengthen me , Prosper my way , and let me have success , That I with him thy Sacred Name may bless ; And how shall I , poor nothing I , rejoice To see the Soul , thy Spouse , thy Father's choice . What next thy love 's so sweet , Lord , unto me , Than to bring in poor Sinners unto thee ? CHAP. II. Shewing the evil of Sin , and how compar'd . HAIL , precious Soul ! once glorious , noble born , But now debas'd , defil'd , in garments torn ; Nay , naked quite , yet mindst it not at all ; Thy wounds do stink , and Vipers in them crawl . So many sins of which thou guilty art , So many Serpents cleave unto thy heart . What●s Sin ? is 't not a frightful Cockatrice ? No Serpent like the Serpent called Vice. And dost thou love to play with such a thing ? Ah fool ! take heed , view , view its poisonous sting , Brute Beast by Natur 's instinct are aware Of the gilt bait and sence-beguiling snare , Though it seems ne'r so sweet , or ne'r so fair . And art thou such a fool to hug a Snake , And in thy breast such great provision make , That it may harbour there both day and night ? Ah! Couldst thou see , or hadst a little sight , 'T would soon appear a very loath'd delight . No evil like the evil called Sin , Which thou dost love , which thou tak'st pleasure in . For what is Sin , is 't not a deadly evil , The filthy spawn and off-spring of the Devil ? And is thy mind on folly wholly bent ? What , love the Devils odious excrement ! Shall that which is the superstuity Of naughtiness , be lovely in thine Eye ? What , dost thou value Christ , and all he hath Not worth vain joys and pleasures on the Earth ? Has he so much esteemed thee ? and must Thou value him less than a cursed Lust ? Dost thou more good in that soul Brat espy , Than is in all the glorious Trinitie ? That which men judge is best , they strive to chuse , Things of the smallest value they refuse . O wretched Soul ! what thoughts dost thou retain Of thy dear Lord and blessed Soveraign ? Come , view thy choice , see how deprav'd thou art In judgment , will , affection , thy whole heart Is so corrupt , defiled , and impure , Thou canst not Christ , nor Godliness indure . Again , what 's Sin ? is 't not a trait'rous Foe , A Traytor unto God , and Rebel too ? It first of all against him took up Arms , And made his Angels fall by its false charms . Nought is so contrary to God as that , Nor more the perfect object of his hate . The Devil was God's Creature , good at first ; 'T was sin that made him hateful and accurst . Sin ne'r was good , its essence is impure ; Evil at first , so now , so will indure . And darest thou , O Soul , conceal this Foe ? Nay , hide him in thy house , and also show Such deared love to him , as to delight In his base company both day and night ? Nay , sport and play , and merry be with him , What Gods dos hate and loath , dost thou esteem ? Dost not , O Soul , deserve for this to die ? What greater crime , what greater enmity Canst thou be guilty of , or canst thou show , Than thus to harbour God's most traitrous Foe ? The chiefest room he can always command , Whilst my dear Master at thy door must stand , And can't one look , nor one sweet smile obtain , Who is thy Saviour , and thy Soveraign . What 's Sin ? a thing that 's worser than the Devil . Sin made him so , sin is a thing so evil , 'T is worse than Hell , it dug that horrid pit , 'T is sin that casts all Sinners into it . No lake of Fire , no Tophet had there bin For souls of Men nor Devils , but through sin : 'T is that which lays them there heap upon heap , Sin was the cause 't was made so large and deep . Sin is the fuel that augments Hell-fire ; Wer 't not for sin , Hell-flames would soon expire . And wilt thou dandle sin still on thy knee ? Wilt make a mock of it ? wilt jolly be ? Wilt sin and say , alas ! I am in sport ? Ah! see thy folly , ere thou pay'st dear for 't . Is sin God's foe ? and is it so to thee ? Then part with sin , break that affinitie : Dissolve the knot with speed , do thy endeavour ; Which will destroy thee otherwise for ever . Nay , what is Sin ? it is a Leprosy : When Scripture so compares it , may not I Call it a sickness , or a loathsom sore , That quite covers the Soul , and spreads all o're , Like to an Ulcer , or infectious Biles , That do corrupt , that poisons and defiles The Soul afflicted , and all others too That dwell with him , or have with him to do ? Oh how do men fly from the Pestilence ? And wilt not thou learn wisdom Soul , from thence ? Sin is a plague that kills eternally All souls of men , unless they swiftly fly To Jesus Christ , no Med'cine will do good , Nor heal this plague , but this Physicians Blood. What blindness is there then in thy base heart ? 'T is not the plague , th' Physician must depart : Thou shutst the door , wilt not let him come in Whose purpose is to heal the plague of sin . Nay , what is sin ? 't is poison in a Cup , That 's gilt without , and men do drink it up Most earnestly , with joy , and much delight , Being pleasant to the carnal appetite . Sin 's s●cet to him whose soul is out of taste , But long , alas , its sweetness will not last . Sin 's sweet to th' flesh that dos it dearly love , But to the Spirit it dos poison prove . Hast , hast thou suck'd this deadly poison in , And dost not see thy vital parts begin To swell ? art poison'd , Soul , look , look about To get an Antidote to work it out , Before it is too late . The poison 's strong , Don't stay a day , twelve hours is too long . One dram of Grace mixt with repenting tears , The grace of perfect love , that casts out fears , Mixt with that Faith , which kills all unbelief , Took down with speed , will ease thee of thy grief , Will purge thy soul , and work by vomit well , And all vile dregs of venom 't wil expel . Unless thou vomit up each dreg , be sure No hope of life ; one sin will Death procure Unto thy soul . Repentance is not right , Till sin , nay , every sin 's forsaken quite . Not only left , but , as a poisonous Cup , They greatly loath what e're they vomit up . No evil like the evil called Sin , Which thou dost love , which thou tak'st pleasure in . Again , what 's sin ? it is an horrid Thief , Or a Deceiver ; nay , it is the chief Or grandest Cheater too that e're was known , He has rob'd thousands ; nay , there is but one That lives , or e're has liv'd , but rob'd have bin By this great Thief , by this Deceiver , SIN . No petty Padder , his ambitious Eye Doth search about , he subtilly does spy Into the place where all the Jewels lie . The first he seizes is the Jewel Time. He 〈◊〉 robs each Soul of all their prime And chiefest days , which mercy doth afford , Which should be dedicated to the Lord. And more then this , not one good thing they have , But them of it does this curst Thief deceive . Sweet Gospel Grace , nay and the Gospel too , And all that glory which they also do Confer on us , Souls are deceiv'd hereby , And yet they know it not , they don't espy The way it works , it 's done so secretly . Sin robs the soul of its sweet Jewel Peace , And in its room do's grief and anguish place . Who ever doth this grievous loss sustain , Can't have it made up unto him again By Treasures of all Kingdoms here on Earth , No valuing it , no knowing of its worth . Another thing this Thief has in his Eye , And lays his Fingers on , then by and by Doth bear away , it is the Jewel , Soul , A loss which mortals ever shall condole . For had a man ten thousand worlds to lose : The loss of them far better had he chose , Than lose his soul , why would you think it strange ? What shall a man for 's soul give in exchange ? There 's one rich Jewel more , and 't is the chief That is aim'd at by Satan and this Thief , Ah! 't is a thing more worth than all the rest : How , how can then the value be exprest ? It is a precious Stone that shines so bright , It doth the heart of the great God delight . He loves it dear , 't is that his eye 's upon , And nought he prizes like this precious Stone . This Stone , poor Soul , he offers unto thee , What sayst thou to 't , canst thou no beauty see , No worth in that which God accounts so rare ? Strange ' t is ! shall I the cause of it declare ? Sin blinds thine eyes , and dos beguile thee so , Thou for a Pepple lets this Jewel go . This stone ( know thou ) is the Pearl of great price , Let not this base Deceiver thee entice To slight dear JESVS : wilt be such a fool , To lose thy time , thy Christ , peace , and thy soul ? Be thou more wise , and more considerate , Thou dost , alas , thy pleasures over-rate . Let 's go to th' ballance , prethee , Soul , let 's weigh The Pearl of price ; make hast , and quickly lay Into the scales , the flesh , and loads of pleasure ; For honour , all the acts of mighty Cesar , And cast whole mines in too , whole mines of treasure ! Add world to world , then heap a thousand more , And throw them in , if thou canst find such store ; And see which ballance of them is too light ; Lo it is done , and thine 's such under-weight , It seems as if thy scale was empty quite . Let 's take the Pearl out , and then le ts put in An airy bubble ; now let 's weigh agin . See , see , fond Soul , thy scale aloft dos fly , There 's nothing in 't , 't is less than vanity . What folly was 't to make the first compare ? What weigh the world with Christ ! no need is there To run that parallel , thou now mayst find Thy self deceiv'd , thou labour'st for the wind . For sin 's compos'd of nought save subtil wiles , It fawn's and flatters , and betrays by smiles . It 's like a Panther , or a Crocodil , It seems to love , and promises no ill ; It hides its sting , seems harmless , as the Dove , It hugs the Soul , it hates , when vow 's tru'st love . It plays the Tyrant most by gilded pills , It secretly insnares the Soul it kills . Sin 's promises they all deceitful be , Does promise wealth , but pay us poverty : Does promise honour , but dos pay us shame ; And quite bereaves a man of his good name . Does promise pleasure , but does pay us sorrow ; Does promise Life to day , pays Death to morrow . No evil like to th' evil called Sin , Which thou dost love , which thou tak'st pleasure in . Again , what 's Sin ? a second Dalilah , Which in the bosom lies , does tempt and draw The Soul to yield unto its cursed ways , And resteth not until it quite betrays It's Life into the proud Philistines hands , Who take and bind it with base churlish bands , Nay , and most cruelly puts out its eyes , Makes it grind in their Mill. Devils devise All this , and more then this , when they do get The poor deluded Soul into their net . Lastly , what 's Sin ? read thou the former Part Of this small Book , O view the bitter smart Thy Saviour bore , it pierc'd his very heart . Think thou upon his bloudy Agony , 'T is that opes best its hellish mysterie , And shews the venom which in it dos lie . No evil like the evil called Sin , Which thou dost love , and tak'st such pleasure in . Had evil man's fool-hardiness extended No further than himself , and there had ended , 'T were not so much , but O! I do espy Another is much injured thereby , Ten thousand times more excellent in worth : For the great God , who form'd the Heav'n & Earth , Doth look upon himself as wrong'd thereby , For he that sins , doth little less than fly I' th very face of his blest Majesty . And when the Son of Glory hither came , O how was he exposed unto shame ! It brought his Sacred Person in disgrace , When Sinners vile spat in his Heavn'ly face . They taunt him with base terms ; and being bound They scourged him ; he bled : but the worst wound Was in his Soul , occasioned by Sin ; And thou thereby woundst him most sore agin . O wilt thou paddle in the pure stream Of precious Bloud ! contemn it ! O extream And hideous Monster ! dost thou hug the Knife Which wounded him , yea took away his Life , And will let out thy blood , though now it be Delighted in , and loved much by thee ? Of Wonders strange , and Prodigies that are Amazing unto all who of them bear , None can come nigh , or be compar'd to this , A Prodigie of Prodigies it is . Of Love and Lover , ne'r the like was known , Nor was the like Ingratitude e're shown . The one doth love beyond all admiration , And suffer'd things beyond humane relation . And he a King , but she a filthy brute , A beggar vile , and yet denies his Suit ! Question . From whence is it ? O why will she not close With this great Lord ? how can she still oppose His oft-repeated proffers ? how , not yet ! Yield unto him ? pray what 's the cause of it ? Answer . 'T is not in her own power to dispose Her self in marriage : also here are those Who dwell with her , and her Relations be , Who spoil the match , or the affinitie , Which otherwise in all appearance might Be throughly made with Jesus Prince of Light. Two proud Relations loftily stand off , Who urge her to reject him with a scoff . The one is Will , a very churlish piece , Who all along for Sin and Satan is . The other's Judgment , once most grave and wise , But now with Will both cursed Enemies ; To God and Christ true Piety oppose , And lead the Soul with evil ways to close . 'T is they who must dispose of her , if she E're yield to Christ his dearest Spouse to be . But Sin has so by craft corrupted them , And drawn them to its party , they contemn This glorious Lover , and will not consent The Soul should yield to him , or should repent , And so break off with other Lovers , who She yet doth love , and loth is to for-go . Besides them , in her house doth also dwell An Enemy call'd Old-man , known full well To be a grand and horrid Instrument , To keep the Soul from granting her consent . O! he 's the cause of all the inward strife , And hates the thoughts she should become his Wife . And will prevent it , if he can find out Meet ways and means to bring the same about . Nay such a Foe this Old-man is indeed , That till he 's slain by th' Spirit , or does bleed , Or weakned in his power , ne'r will she With the Lord Christ firmly united be . Slight wounds wo'nt do , he must be slain out-right , Such is his rage , his subtilty and spite Against this happy match ; till he 's near dead , It cannot be in truth accomplished . Therefore expect to hear of his black doom , Before the sweet espousal Day doth come . There 's also yet another Inmate , I Perceive dwells in her house ( which by and by You 'l hear much of ) who all her secrets knows , And can her very inward thoughts disclose , His name is Conscience , whose Power 's so great , That in her house he hath a Regal Seat. These three Allies by Old-man so corrupted , Have all along the business interrupted , They naturally are opposite to Grace , And are far more inclined to give place To sensual Objects , and the Prince o' th Night , And so betray the Soul , for want of light , Into their hands , of whom you heard before , Who secretly design for ever-more To take away her life , and quite undo her , Whilst flatteringly they promise peace unto her ; The Soul 's deprav'd and captivated so , It chuses Evil , and lets Jesus go , The chiefest good , and takes the chiefest evil , Being by nature acted by the Devil . This well consider'd , may the cause discover Why she denies to entertain this Lover . The Soul is dead , and cannot see , nor hear , 'T is sensless as a stone ; a stone can bear The greatest weight , and neither break , nor melt : Souls dead to God , ne'r love-sick passions felt Unto this day ; nor can they love , until They are convinc'd of sin and all the ill They have committed ' gainst his holy Will. Being sensible hereof , then with strong cryes They fly to God for salve to o'pe their Eys ; The Eys affect the Heart , when thou canst see Christ will be dear , and not till then to thee . The Conscience first is always wrought upon , Which never is effectually done , But by the Spirits Pow'r and operation , Which sets it equally against transgression . But lest I should be tedious , I 'le forbear , Craving attention to what follows here . CHAP. III. Shewing Christ's Heavenly and admirable Beauty , Riches , Bounty , Power , and Wisdom . Theologue . WILT thou be cruel to so dear a Friend ? Upon thy self 't will fall , poor Soul , i th' end . Did not Rebeck● yiel'd , and chuse to go With Abram's servant ? and wilt thou say no ? What was an Isaac unto him , whom I Desire thee to fix thy tender Eye Upon ? was Isaac fair and wealthy too ? Or was he great ? Ah Soul ! will such things do ? If beauty , wealth , or honour thou dost prize , I do present one now before thine Eys , That is the Object , this alone is he ; None , none like him did ever mortals see . He is all fair , in him 's not one ill feature , Ten thousand times more fair than any Creature That lives , or ever lived on the Earth , His Beauty so amazingly shines forth ; Angelick Nature is enamor'd so , They love him dearly , and admire him too . His Head is like unto the purest Gold , His curled Tresses lovely to behold , And such a brightness sparkles from his Eys , As when Aurora gilds the Morning skies . And though so bright , yet lovely like the Doves , Charming all hearts , where r●●is diviner Loves , Look on his beauteous Cheeks , and thou 'lt espy The Rose of Sharon deckt in Royaltie . His smiling Lips , his speech , and words so sweet , That all delights and joy in them do meet ; Which tends at once to ravish ear and sight , And to a kiss all heavenly Souls invite . The Image of his Father 's in his face ; His inward parts excel , he 's full of grace . If Heaven and Earth can make a rare Complexion , Without a spot , or the least imperfection , Here , here it is , it in this Prince doth shine , He 's altogether lovely , all Divine . 1. His Beauty is so much desirable , No Souls that see it any ways are able For to withstand the influ'nce of the same ; They 'r so enamour'd with it , they proclaim There 's none like him in Earth , nor Heav'n above ; It draws their hearts , and makes them fall in love Immediately , so that they cannot stay From following him one minute of a day . The Flock is left , the Herd , and fishing Net , As soon as e're the Soul its Eye doth set Upon his face , or of it takes a view , They 'l cleave to him , whatever doth insue . 2. Christ is the Spring , or the Original Of earthly beauty , and Celestial . That Beauty which in glorious Angels shine , Or is in Creatures natural , or Divine , It flows from him : O it is he doth grace The mind with glorious Beauty , as the face . 3. Christ's Beauty 's chast , most pure , and without snares , Not like to other's , which oft unawares , Like Josephs , most treacherously betrays Poor wanton Souls , and leads them to the pit , Before they are aware , or think of it ! Here may'st thou look , and love , and take thy 〈◊〉 ( Yea every one who hath a heart , a will ) Whose sweetness ne'r will glut , furfeit , or 〈◊〉 4. His Beauty 's real , 't is no glistering 〈◊〉 That suits vain Sinners , this affects the Saint . The painted face pleases the carnal ●y● , But none but Saints through faith can this espy That 's a vain show , but this a precious thing , In sight of which Celestial joy doth spring 5. This Beauty fills , and fully satisfies . The hearts of all who have enlightned Eyes He that sees Christ , doth say , Lord , now I have What e're I long●d to see , no more I crave , I have enough , my heart and I are fill'd , Which was not so before , whilst I behold Things with a sensual heart and outward eye . There 's nothing here , save Christ , can satisfie That precious Soul , which lieth in thy breast ; Reject him , and ne'r look for peace nor rest . 6. Christ's Beauty●s hidden , 't is so 〈◊〉 ; No glimmerings of it can appear at all To carnal Souls . This is the cause why he Is thus deny'd and slighted still by thee 7. There 's one thing more which I'l● to thee impart , Touching Christ's Beauty , by diviner . 〈◊〉 , He doth transmit his beauty unto those Who are deform'd , as soon as e're they close With him in truth , in a contract of love , He all their homely features doth remove . Oh! he can make those lovely , very fair , Who ne'r so filthy , ne'r so ugly are . 8. This Beauty fadeth not , 't will not decay . 'T will be as rare to morrow as to day . Not like to that , which as a fading flower , Ev'n now shines bright , but wither'd in an hour . Riches of Christ . Or , is thy heart on Riches set ? know then , Christ is more rich than all the sons of Men. The Father hath to him all fulness given In Earth beneath , and all that is in Heaven . All Kingdoms of the world they are his own , Whether inhabited , or yet unknown . He 's heir of all things , and the time is near When he will make his Right most plain appear . All Potentates his Tenants are at will ; And such who wast his goods , or govern ill , Account must give to him , and then will find What 't is to bear to him a treach'rous mind . Christ's glorious Riches are discovered Yet further unto thee ; for all are fed By him alone that on the Earth ●'reliv'd , Both food and clothes they all from him receiv'd , And still receive ; 't is at his proper charge They are maintain'd , as might be shew'n at large . I 'le only give a hint or two at things , His Treasures far surmount all Earthly Kings . He has paid all the debts of every one That clos'd with him . O do but think upon This very thing , and wisely then account To what a sum this payment will amount : Suppose each Soul ten thousand Talents were In debt to God : some little time we 'l spare To cast it up . 'T is done , and lo 't is found Eighteen hundred sev'nty five thousand pound . And less than that what sinners ow'd that 's clear'd , As often-times , I doubt not , you have hear'd . What did they altogether , think you , owe ? Who 's able to account it ? who can show The quantity of that great debt , which he Paid at one single payment on the Tree ? The quality too of his Riches are So great in worth , O so transcendent rare , Their Nature Men nor Angels can declare . No other Coin would with God's Justice go , To satisfie for debts which Sinners owe. Nay the whole World , nor yet ten thousand more , Could not discount one farthing of that score , But had Christ's worth and Riches only bin Sufficient to discharge from debts of Sin , And had he not more Treasure to bestow On such who do believe , or truly do Cleave unto him , it might be thought to be A lessening of his vast Treasurie . But 't is not so ; for he enriches all , Who are discharged from sin's bitter thral . None comes to him , nor ever came , but they Receive , besides such sums that very day They are espous'd , that holy Truth relates , They●r made more rich than earthly Potentates . A golden Chain about their necks he places , And them with Rings , and precious Jewels , graces . And clothes them also in rich Robes of state , Whose sparkling glory far exceeds the plate Of beaten Gold ; nay Ophir's Treasury , And all the Wealth which in both Indies lie , Must not compared be ; alas , they can't Equal in worth the Robes of one poor Saint . He Heirs also doth make them every one Of a most glorious Kingdom , and a Crown He doth assure them that they shall obtain , And when they come to age , for ever raign With him triumphantly , and tread down those Who were their Enemies , or did oppose Their rising up to such great Dignity . Or treated them on Earth with cruelty . He 's rich in every thing , no good is found , No wealth nor worth , but all in Christ abound . Few in all kind of Riches do exceed : But there 's in him whatever Sinners need . Ca●t but a look , O view this Treasury , Riches of Life , Love , Pardon , all dos lie , Laid up in Christ , in him t is hid , for those Who do with him in true affection close . These Riches do enrich the Soul of Man , Which earthly Riches never did , nor can . Nay prethee hark to me , I 'le tell thee more , Although Christ has paid off our former score , He han●t consum'd one farthing of his store . Though he has made some millions rich and high , He hath with him such a redundancy Of glorious Riches , that let come who will , Their Treasuries with substance he can fill . The Sun is not more full of precious Light , Whose sparkling rays do dazle mortals sight ; Nor is the great , the vast and mighty Sea More fill'd with water than ( in truth ) is he With Grace and Riches , yea of every kind : Which if thou close with him , and dost not find To be a truth ( Soul ) then let me obtain Reproach from all , yea an eternal shame . Christ's Riches are so great , St. Paul knew well No tongue could set them forth , no Angels tell Th' nature of them , they unsearchable be ; Men may find out the bottom of the Sea , As soon as they can learn or comprehend How rich Christ is , who is thy dearest Friend . Nay , more than this , his Riches are so stable , Moths can't corrupt them , nor can Thieves be able To rob us of them . Nay , yet further-more , He that hath them , what e're comes , can't be poor . His Riches can't be spent , his Treasury Cannot exhausted be , nor yet drawn dry . These Riches will rejoyce thee , make thee glad , Revive thy heart ; and God will never add Sorrow with them whilst thou dost live on earth ; They 'l quiet thee , and fill thy Soul with mirth ; They 'l be a breast of such sweet Consolation , That when all other dwellers in the Nation Shall be perplext through loss of earthly gain , Thou shalt be satisfied , and remain In perfect peace ; nought shall distress thy mind , When they shall nought , save horrid anguish find . Though Gold and Silver will not satisfie The Soul of Man , yet this I do espy , The loss of them , and other earthly things , It grief and sorrow to the Spirit brings . And so uncertain are things of the world , Though here to night , e're morning all are hurl●d Away from him who now possession hath ; Like to a bubble are all things on Earth . He that on wordly Riches sets his mind , Strives to take hold on shadows , and the wind . But if Christ's Riches once thou dost obtain , The loss of them thou never shalt sustain , Nor will they leave thee when thou com'st to die , But cleave unto , and thee accompanie Beyond the Grave , ev'n to Eternitie . What dost thou say ? canst make a better choice Than close with Christ ? O hearken to his voice , And don 't with fraud the proffer made to thee , If any good thou dost in Riches see . Christ's Bounty . What sayest thou ? what hast thou in thine eye ? Will not Christ's Riches move thee ? then I 'le try To gain thee by some other property . He 's bountiful , and of a generous heart , Most free and noble , ready to impart What e're he hath unto the Soul he loves . O see how his Heroick Spirit moves In him , whose generous , whose bounteous hand , Holds forth to thee what e're thou canst demand . 'T is thine for asking ; do but speak the word , Thou hast it done . O! none like this dear Lord , Some mens great Riches seem to overflow , Who do a base ignoble Spirit show . They treasure up their bags , lay heap on heap , Yet with a narrow covetous spir't keep All from the poor : Nay their own Wives can get . But now and then a little in a fit ; In a good mood sometimes perchance they 'l be Kind unto them , though but unfreely free . But Christ's rich Bounty does to all extend , He stretches forth his hand to Foe and Friend . Refined Gold , Eye-salve , and Rayments white , Ev'n all choice things for profit and delight ; Sweet Frankincense , Spicknard , Calamas fine , Myrrh , Saffron , with all choice of spiced Wine , He freely gives to all : O come who will , He 'l bid you welcome , and your Treasures fill . O what doth he then to his Friends impart , Unto his Spouse , the Soul who has his heart ? Come , eat , O Friends , and drink abundantly , Beloved ones , 't was for your sakes that I This Banquet made . There 's nought ( says he ) too good For those that I have purchas'd with my blood . Take Grace and Glory ; all I have I give you , And to my self I will e're long receive you . Ask , that your joy may now be full : for I Can't any thing that 's good your souls deny . The Soveraign Power and Dignity of Christ . What can I now do more , if still thou art Resolved to deny Jesus thy heart ? If Beauty will not move thee to incline To close with him , who longs till he is thine : Strange ! Beauty oft prevails great Conquests gains , Like to a mighty Victor , binds in chains Those wch would not by other means e're yield . Such is the nature of his pow'rful Shield , Triumphantly it has obtain'd the Field . No standing out against its piercing Darts , It hath a secret way to wound those hearts , Whose constitution leads them naturally To steer that course , and on it cast an Eye To search the sweet , which Fancy says doth lye Hid in the same . For human Beauty's vain , Which some have sacrific'd their lives , to gain . But Christ's sweet Beauty is a real thing , And doth substantial joys and pleasures bring ; Such pleasures also which will still abide For evermore , like Rivers by thy side . Shall Beauty which is spotless , without slain , Nor Riches neither , sweet Imbraces gain ; Nor generous Bounty , win thy purer love ? Then let Ambition thy affections move . Is Greatness barren quite of solid joys ? Are all her Merchandize but empty toys ? If it be earthly , 't is an Airy thing , Though 't were to be a Spouse unto a King. But let it not be so look●d on by thee To be espous'd to that great Majestie , From whom alone true Honour dos descend , This Greatness lasting perfect , ne'r will end . Come , Soul , let us most seriously now pry Into Christ's Pow'r and regal Soveraignty , And next let me his glorious Pow'r show By which he works , and all great things can do . Some have a Pow'r whereby they can command , But to accomplish things do want a hand : But Christ in both excels , 't is he alone Hath regal Pow'r ; and what he will have done He can effect i' th twinkling of an eye , Though all combine against him far and nigh . He 's over Angels , ( as thou heardst before ) They gladly him do rev'rence , and adore . The Head o' th Church makes Laws , and governs it , According as he sees 't is best and fit . His regal Pow'r also doth descend , And over all the Devils doth extend . The Keys of Hell and Death to him are given ; 'T is he alone can shut and open Heaven . Power to Rule , to command , to forbid , To punish , or deliver , they 'r all hid In him alone ; 't is he can bind or loose ; To damn or save , 't is all as he doth chuse . He 's King of Kings , all mighty men below To him their Princely Crowns & Kingdoms owe. Yea such an universal Monarch's he , Commands the mighty Winds , and stils the Sea. 'T was by his hand the glorious Heav'ns were made , And wondrous Earth's foundations first were laid . The Sun , the Moon , and Stars receiv●d their light From him at first , to rule both Day and Night . His Power 's absolute without controle , He governs all the World from Pole to Pole. His Soveraign Pow'r was not gain'd by fight , Or Usurpation , but a lawful Right ; As he is God , 't is his essentially , Born Heir of it from all Eternity . And as he 's Mediator , th' God of Heaven This glorious Power unto him has given . His Pow'rs Infinite , it hath no bound , No ends , or limits of it can be found . He made the World , which by him doth subsist , Nay he can make ten thousand if he list . He can do more than we can think or know , Can kill , and make alive , save , or o'rethrow . The Conquests he has gain'd , demonstrate The matchless Pow'r of this dread Potentate . Sin is ore-come , the Devil 's forc'd to fly , Nay , 〈◊〉 hath obtain'd a perfect Victory O're Death , o're Hell , o're Wrath , & o're the Grave , And from them all he able is to save . If thou wilt but consent , grant his request , Thou never more by Foes shalt be distrest . Ah Soul ! is 't not a very glorious thing , Daily to be thus courted by a King , And such a King ? shall Jesus woo in vain ? Shall such a Prince not thy sweet love obtain ? The Wisdome of Christ . What say'st to Wisdom , from whose Odour springs That wch makes glorious inferiour Men , as Kings : This spreads the sweet perfume of Solomon's fame ; 'T was this that rais'd his most illustrious Name . The noise of Wisdome made so great report , 'T was heard as far as Sheba's Princely Court. It made the Lady's Charriot-wheels to run Most swift , like to the new-rais'd Eastern Sun , M●unting aloft , and vanquishing black Clouds : She hasts away , and through obstructions crouds ; Defying danger , she 's resolv'd to see What Fame reports touching this Prodigie . The emulous Queen 's arriv'd , she stands amaz'd , She lessens , wonders , and be'ng over-daz'd With this great Beam , she breaks forth , could not hold But must express , that what to her was told In her own Country , was in no wis● nigh Half what she found did in his Wisdom lie . What 's Riches , Bounty , Honour , Beauty rare , Unless true Wisdom also do dwell there ? If Wisdom may a person recommend , Christ is all Wisdom . Shall I now descend Into particulars ? wilt lend an Ear Whilst I endeavour to make it more clear ? Alas , I stand amaz'd ! Can Infinite Perfections be exprest ? what shall I write ? He 's wise , all-wise , only wise ; shall I speak ? Wisdom it self i' th' abstract . Can I take Upon me then to ope this Mystery , When in him doth all depths of Wisdom lie . The Wisemans wisdome , if 't compar'd might be , Was like a drop of Water to the Sea ; Nay , far a greater disproportion's there , Should we Christ's wisdom once with his compare . 'T was he which did to Solomon impart That wisdom , and that understanding heart . 'T is he which makes all good men grave and wise , To hate all evil , and true Vertue prize . He to our Fathers doth right knowledg give , And 't is by him all pious Judges live . Th' infinite wisdome of th' Eternal One Shines forth in him ; nay , 't is in him alone All is laid up ; he is God's Treasury , Where Wisdom and true Knowledg both do lie . He knows all things and persons here below ; Nay , perfectly does he the Father know , And all Decrees and Counsels , which of old Have been , and their events he can unfold . He knows each glorious purpose , and design , In him alone do all Perfections shine . The frames the thoughts , the ways , the fears , the wants , Temptations , burdens & the grief of Saints Most perfectly he knows , and quickly can Save and de●end from th' greatest rage of Man. For Counsel and wise conduct he exceeds , And in the midst of paths of Judgment leads . The crafty Counsel of Achitophel He can defeat , though laid as deep as Hell. He over-turns the wisdome of the wise , Confounds their plots , and shews what folly lies In their grand Councils , making them to know Their purposes can't stand , if he says no. He orders things , that no design shall take Further than 't will for his own Glory make . None like to Christ , he is without compare , He 's wise as well as wealthy , great and fair . What 's thy opinion , Soul ▪ canst not espy All Glory hid in his blest Majesty ? What hinders then but that without delay Triumph may celebrate th' espousal day ? CHAP. IV. Shewing how the Conscience of the Sinner comes to be effectually awakened ; together with the effects thereof . THIS being said with bowels of Affection , Tho often mixt with gall of sharp detection , Her former stubbornness being all laid o'pe , Yet this , nor that , nor nothing , gave much hope He should prevail , which put him in a maze , And did his voice and spirits higher raise . He still went on with sweet commiseration , Yet was his pity mixt with some small passion , And to this purpose did this good man speak , Not knowing how his last farewel to take . Theologue . Poor stupified Soul ! Alas ! alas ! What is the cause ? whence doth it come to pass Thou art so sensless ? why dost thou despise All those Soul-melting tears , those sighs and crys ? What , is thy heart more harder than the Rocks , That thou canst bear these oft repeated knocks , And never break at all ? O strange ! O strange ! Thy heart , poor Soul , is●t harder than a stone , That feeble drops of water fall upon , And makes impression . What , shall stones relent , And yield themselves , and as it were consent These frequent droppings should impression make ; And showers move thee not ? Awake , awake , Before the dreadful Message I impart , Shall rouse thy hard and sin-congealed heart . Thy night comes on , thy Sun 's a going down , Thy seeming favourites begin to frown . So all thy pleasures with their wanton charms Are flying from thee Death spreads forth his Arms , To take thee hence unto another place : Canst thou , poor wretch , this ghastly King imbrace ? What will become of all thy wealth and pleasure ? Behold ( alas ) Death 's come to make a seisure Upon thy poor deceived Soul this night ! Then all thy joys , and empty vain delight Will vanish like the smoke , and thou shalt be Cast iuto Prison for Eternitie ; Where thou shalt evermore bewail thy loss , In changing Gold for that , that 's worse than dross . Shall Beauty ▪ Wealth , or Honour make thee yield ? Much more that Wisdom wherewith Christ is fill'd . Shall Love and Patience be so ill rewarded By thee , by whom he should be most regarded ? And sensual Objects harbour'd in thy heart ? Then wilt thou hear what further I 'le impart ? Soul , now thou must be anathematiz'd ; And when Christ comes , how wilt thou be surpriz'd ? For those that love not Jesus , are accurst , And when he doth appear , for ever must That fearful doom and sentence then receive . O may the thoughts of this cause thee to cleave To him with speed , before this day is gone . I ; le now break off , adieu , this think upon : Poor drousy wretch , let sin no more deceive thee , Give me thine Answer now before I leave thee . O may these Soul-confounding terrors break , Thy stony-heart , and make thy Conscience speak ! Eternal God , do thou thy Spirit send , 'T is he which must the Soul in pieces rend . The work 's too hard for weakness . Alas ! I Shall not prevail , if help thou dost deny . Speak to her heart , set home the Word with Pow'r . Shall this be the good day , the happy hour ? Her Conscience touch , O wound her , let her see What 't is to be a Captive unto thee . Open her Eyes , blest Spirit , thou canst do it . Sad is her state ; O come , and let her know it . Let not my pains nor labour quite be lost : For dear she has my Master , Jesus , cost . Thou canst effectually change her bad mind , Which unto sensual Objects is inclin'd . O shed and scatter precious Love abroad , And unto her some of that grace afford . Moral persuasions barely ne're will bring The Soul to love and like our Heav'nly King. But I 'le return and speak yet one word more Unto her Conscience , e're I do give o're . Speak Conscience , if alive ! thou us'd to keep A faithful watch : what art thou now asleep ? Hath she not slighted Christ , like unto those That him reject , and cleave unto his Foes ? What dost thou say ? speak , I adjure thee , rouse ! Conscience , I speak to thee , shake off thy drouse ; Gripe this deluded Soul , who puts her trust In those that seek her Life , 't is thou that must Stop her vain course : what , shall the Sinner die When Conscience , God's Vicegerent , is so nigh , And gives not one sad sigh , nor groan , nor cry ? Strange ! what 's befallen thee ? art lost , o● fled , Who shouldst the tidings bring that all are dead ? Like Job's last Messenger , thou shouldst declare , How all the faculties corrupted are . Wilt thou betray that trust repos'd in thee , And lose thy regal Right and Soveraignty ? Wilt thou connive and wink at such a crime , Or fault which she commits ? O no , 't is time Now to awake , and fiercely her reprove . What , hate that Prince whom she pretends to love ? Immediately the Spirit sweetly spake , And touch'd her heart , and Conscience did awake . Conscience . What Soul-amazing voice is this I hear ? What Heav'n-rending Thunder fills mine Ear ? Awake , why do I sleep ? can Conscience nod , That keeps a watch betwixt the Soul and God ? If so , yet when Heav'ns voice cryes out amain , That will awake and make me rouse again . I have most basely ( Sir ) corrupted bin , By Satan and that poisonous Evil , SIN . A Register I kept , but then alas It has so fallen out , so come to pass , That I unfaithful was : for always when I should have set down scores , I set down ten ; Nay , to their party so entic'd have bin , That I have often winked at her sin . And when my Office was for to accuse , 'T was to wrong end● , her Light I did abuse . My faults I see , I 'le watch that no offence May pass the Soul without intelligence . Sir , Strange it is , it puts me in a muse , As one amaz'd to see the Soul refuse To hearken to your voice , which constantly , Like pointed Darts , against her breast doth fly . I 'le take up Arms , and fight for Jesus now , And make her bend to him , if I know how . I now declare my self , though for a season I silence kept , to hear what Goodman Reason Could find to say , whereby he might excuse her , But he 's most blind , and surely doth abuse her . I know her byass'd Judgment will conjecture She 's not oblig'd to hearken to that Lecture She lately heard , although it was Divine , Her will and judgment doth with Hell combine To work her ruin ; do you what you can , Till Judgments rectifi'd , and the Old man Be put to death , she 'l be rebellious still , Yield to her lusts , and please her vicious will. Theologue . Doth Conscience yield ? Blest day ! I 'le try again , With hope of a full Conquest to obtain . Good service may'st thou do , act well thy part : Whilst the great King doth thus besiege the heart ; Keep thou a narrow watch , look well about , Observe who doth come in , and who goes out . In one thing am I glad , I know from hence I shall by thee have true intelligence . How things are manag'd in her house always ; Thou know'st her thoughts , h●●●st all the words she says . Apollyon Prince of Darkness . Apollyon , that degraded Seraphim , And Grand-fire of that Hell-bred Monster , Sin , No sooner did of these late tidings hear , How Conscience was awakened , but in fear Presently calls a Council to advise Which way they might the Soul by craft surprize , And hinder her from being crowned Queen . Which to prevent , successful have we been , Saith he , till now , but I am in great doubt Much longer we shall hardly hold it out . The Preacher doth his business follow so , I am afraid of some great overthrow . Satan . Dread Prince ! fear not , we yet possession have , And want no skill . Can't subtilty deceive ? Can't strength subdue ? besides , she 's in our chain ; Though one links broke , we 'l fasten it again . And if grave Judgment will with us abide , Conscience will not be able to decide The diff●rences , nor right dicision make ; No matter then which side the fool doth take . But since , my Lord , I see what grieves your mind , No safety shall these Gospel-Preachers find : Our Vassals we 'l prepare with Hellish rage , Them to extirpate , and drive off the stage . Lucifer . I do approve of that last Counsel given ; Let not a place nor corner under Heaven Be found for those our int'rest dare oppose , Or once attempt to move the Soul to close With him whom we account our mortal Foe , Satan , for this I bless and thank thee too . The brave design which we have now in hand , Will soon effect this thing in every Land. That Enterprise let us pursue with care , But mind us w●ll how things more inward are . To Judgment look , lest he from us should run ; If once his Eyes are ope , we 're all undone . Soul. Lord , what sad gripes and lashes no I feel ? My courage fails , and resolutions reel . Strange thoughts disturb my mind , no rest , alas , Can heart or eyes obtain ; whole nights do pass , Whole weeks and months , and nought can I possess But horror great , sad grief , and weariness . What 's my condition now ? who 'le shew to me My present state and future misery ? Hark , what 's within , a very frightful noise , It mars my hopes , imbitters all my joys . My mo●n's ore-cast , my fair day proveth foul , My Conscience terrifies , and makes me howl : Lash after lash , and blows succeeding blows , He 's void of mercy , and no pity shows , Here ends my joy , and here begins my woes . O how my mind is hurried to and fro ! I know not where to fix , nor what to do . My unresolv'd resolves do greatly vary , This way one while , and then the quite contrary . Who is 't will counsel give ? to whom must I Go for some case in this perplexity ? My Conscience says I wickedly have acted , Not breaking , the vile contract I 've contracted With those sweet Lovers which my sensual heart So long a time has lov'd , how shall we part ? Must I be forc'd , by Conscience to imbrace One whom I cannot love ? 't is a hard case . Yet have I cause to love him dearly too ; But how shall I for him let others go ? Depraved Judgment . Poor silly Soul ! and is thy choice so hard ? In two extreams can thy weak thoughts reward Two so unequal , with the like respect ? Know'st thou not which to slight , which to affect ? Submit to me , ●tis Judgment must advise , In this great case take heed and be thou wise . Fix where thou wilt , thy doubt-depending cause Can ne'r expect a Verdict 'twixt two Laws Which differ , and are opposit in kind , Yet a fit medium I 'le attempt to find To ease thy sad , and sore perplexed mind . Divert those thoughts by some rare Speculations , And vanquish all these dolesome cogitations . Look , look abroad , and view the world , pray mark The Wise and Prudent , and the Courtly Spark . Will they direct thee so , such counsel give That thou an Hermits life on Earth shouldst live ? What , marry one that in possession hath Not one small house , or foot of Land on Earth ; When Wealth , and Honour , Dignity and Power Are offer'd to thee , as a present Dower ? Thou may'st be deckt with Bracelets rich and rare And live on Earth free from perplexing care ; If thou dost look about and take advice , And suffer Men nor Conscience to entice , Or thee allure , such a choice to make , Those joys to leave , and utterly forsake ; Which most men do , nay all accounted wise Pursue amain , esteem , and highly prize : But if thou hast a thought to change thy state , Be wise and stay , don't holy Writ relate , He that believes , doth not make hast : O why Shouldst thou have thoughts to mind it presently ? Come , pause a while , be not so hot , alas By inconsiderateness it comes to pass , So many Souls are spoil'd and ruined , Be wary then , not rashly be misled . Nay , furthermore , I 'le speak to thee again , Thou mayst love him , and yet mayst thou retain Respect and love to other Objects too . Love thy God well , but why shouldst thou let go This world , with all the precious joys therein ? But don't mistake , thou must leave off thy sin ; For Holiness I must tell thee is right , And very pleasant in Jehovah's sight ▪ But know , O Soul , yet over and above , Thy Soveraign Lord and Prince hath set his love So much upon thee , that his gracious Eye Will overlook thy smaller vanitie . Ne'r doubt but thou shalt have his favour still , Though in some things thou satisfie thy will. Dost think that he who came down from above , And dy'd for thee , will ever quite remove His dear affection from thee , or e're hate , And leave the Soul he bought at such a rate ? It is enough , and happy wilt thou be , If thou escap'st all gross impurity . Thus the base heart be'ng inflam'd by the Devil , Vndoes the Soul. No Enemy's more evil Than that curst Foe we harbour in our breast , Which all enlighten'd ones have oft exprest . Corrupted Judgment blindly would inform her , Christ having dy'd , her sins can never harm her . Alas , saith Reason , do not all men sin ? Nay , more than this , the very best have bin To blame in many things , and yet esteem'd As righteous ones , and as the Lord 's redeem'd ? If famous Men of old offenders were , What needst thou be so nice , what needst thou fear ? The glorious King is filled with compassion ; Besides he sees in thee great reformation : Thy love to sinful lusts is but in part To what it was , and thou must know thou art Plac'd in this world , and therefore must comply In some respects with smaller vanity . When Reason to the vicious Will gives ear , How can the Vnderstanding then be clear ? When vile Affection thus corrupteth Reason , All works and thoughts are turn'd to perfect Treason . O see how blind poor Souls by Nature are , How vain their thoughts , how ready 〈◊〉 insnare Themselves are they with false Imaginations ▪ With earthly toys and idle speculations . To learn and understand all humane Arts Most apt they are , they 'l magnifie their parts ; How very quick and dext'rous are they when They talk of things that appertain to men ? But things of God are quite above their sphere , Can 't them discern , nor do they love to hear Of God , or Christ , they count that man a fool That daily goes to learn at Jesus's School . Vnto the blindness of the natural mind Add this besides , most evident you 'l find It doth resist the Truth , 't will not receive it ; Nay 't is incredulous , 't will not believe it . Apt to believe false tales , and stories vain ; Nay , like to Eve , 't will quickly entertain Suggestions of the cursed Prince o' th Night , But what God says , seems evil in their sight . Nay , more than all , this treach'rous faculty Is so deprav'd , St. Paul doth plain descry Much enmity to God therein to lie . Vnto God's Law it will not subject be ; For in the mind is great malignity . But I must not the Reader here detain ; Because that our old Friend is come again . CHAP. V. Shewing how the Judgment of the Soul comes to be enlightened , and the effects thereof . Theologue . MY patience's not yet tyr'd , my bowels move , With bended knees shall I now gain thy love To Jesus Christ ? how shall I leave thee quite , When I behold such terrors , which afright My trembling Soul ? wch soon will thee o're-take , Unless thou dost with speed this Contract make . Thy Judgment 't is which I would fain convince . Thy danger 's great , I do perceive from thence : When Conscience had almost ( in truth ) persuaded Thee to repent , it was straightway invaded By thy blind Understanding , and dark mind , From whence thou art to evil still inclin'd . Thou ofen-times hadst listen'd unto me , And left thy sin : but they deceived thee , And chang'd thy thoughts ( as Conscience doth relate ) Till thy condition 's grown most desperate . Wilt thou once dare to harbour such a thought ; Because with bloud thy Soul by Christ was bought , Thou mayest sin , and take thy pleasure here , And prize the world as equal , nay , more dear To thee than him ? How canst thou be so dark This to imagine , Soul ? I prethee hark ; Did he not bleed , and die upon the Tree Thee to redeem from all iniquitie , And that to him thou shouldst espoused be ? Should a great Prince love a poor Virgin so , As for her sake ten thousand sorrows know , And be content at last when all is done , Another should enjoy her for his own ? Oh! ope thine eyes , imbrace the chiefest Good ; Let him be dear to thee , who with his Bloud Hath thee redeem'd from Sin , the chiefest ill , Be not unto thy self so cruel still , And void of Reason , foolishly to chuse The greatest Evil , and chief'st Good refuse . The good in Christ with every state agrees , It suits the Soul when troubles on it seize . When thou art sick , he 'l thy Physician be , He all distempers cures . Nay , it is He , And he alone , that heals the precious Soul , And with a word can make the Body whole . Art dark ? O , he can straightway make thee see ; Nay , if born blind , he can give eyes to thee . If thou art weary , he alone 's thy rest . Or , art thou sad , and grievously deprest ? He is thy comfort , and thy joy will be , Like to the deep and overflowing Sea. If thou an hungry art , he is thy food . O tast and see , and thou wilt find him good . The Fatling's slain , and all things ready are ; Thou'●t welcome too ; O come , and do not spare , But freely eat , and drink his spiced Wine , Wch will make glad that drooping heart of thine , The Father calls , the Spirit says , O come ; And Christ doth say , here 's in my heart yet room , O Sinner ! come to me : hark , he doth cry , O come to me , poor Soul , why wilt thou die ? Art thou in Prison , he will ope the door , He 'l pay thy debts , and wipe off all thy score . If thou a Widow or an Orphan be , Husband and Father both he 'l be to thee : A Husband that does live , yea , live for ever : Match here , poor Soul , where Death can part you never . Or , art thou weak , & canst not go alone ? He is thy strength , O thou mayst lean upon His mighty Arm ; for that is thy support . Art thou beleaguer'd ? he 's thy Royal Fort. In times of danger and of trouble great , Unto his holy Name do thou retreat : Which is a Tower strong to all that fly With care and speed from all iniquity . Under his wings he 'l hide his purchas'd One , Till these calamities are past and gone . Or , art thou dying , and dost fear the grave ? He is thy life , from Death he will thee save ; They cannot die , who such a Husband have . Or , art a Sinner ? he 's thy Righteousness ; He 's more than I can any ways express . The good in Christ is so exceeding sweet , None understand until they tast of it . He is a Good which none can comprehend , He is a Good which doth all others send ; The chiefest Good , good of himself alone , When carnal joys and pleasures all are gone . That 's not the good that fills not the desire , That can't be chief , if there be yet a higher . God is so good , noughts good if him we want ; Small things , with him , will satisfie a Saint● He is so good , that nought can bitter make him Unto that Soul , who chearfully does take him , And his sweet love and precious grace enjoys ; Yet this rare Good ne'r gluts , nor sweetness cloys . The best of earthly sweets , which fools do prize , By sin and sickness doth much bitter rise . They loath them straight , and can't abide to hear Of that which lately they esteem'd so dear . That , that 's the Good on which thou shouldst depend , That is desired for no other end Than for it self ! O tast of him , and try , And thou 'lt be filled to Eternity . That 's not the Good which suddenly doth leave us , That 's not the Good of which Death can bereave us , Christ is a Good that 's lasting , and abides ; All other Good , alas , will fail besides . Make him thy choice , dear Soul , O do but try How sweet it is in Jesu's Arms to lie . Make him thy joy , and thou 'lt see cause to sing , Whatever days or change may on thee bring . Soul. Sad times , alas ! here is a sudden change ; Nought can I hear of now but rumors strange , Of Wars and Tumults , with perplexity , Which do encrease and swell most vehemently Within the regions of my inward man , Which causes tears , and makes my face look wan . Cross workings in me clearly I discover , I am distrest about this glorious Lover . The counsel which my heart did lately give I cannot take , I dare not it receive . Great slaughters there will be in my small Isle , For without bloud be sure this fearful broil Will never cease ; which side now shall I take ? I tremble much , yea all my bones do shake . Some of my sins which I have loved dear , Are forc'd to fly , and others can't appear , Lest Conscience should upon them fall : for he Crys out , Kill all , let not one spared be . Nay , Judgment too is all-most at a stand , Which doth amuse me much o' th other hand . Yet Will and Old-man , are resolv'dly bent To hinder me from granting my consent . Yet if I could but have some glimm'ring sight Of this great Prince , I know not but it might Work strange effects in me : for I do find My Eyes are out , my Understanding blind . Lord , pity me : for I a wretch have bin , To slight thee thus , and love my cursed sin . Thus whilst God's Word was preacht , and she also Began to cry ; I did observe , and lo , A Friend was sent from the blest Prince of Light , The glory of whose Face did shine so bright , That none were able to behold , for he Seem'd not infer'our to the Majesty Of the great God , and his eternal Son : For they in Essence are all three but one . His Power 's great , and Glory is his merit ; His nature 's like his Name ( most holy Spirit . ) Who to the Soul did presently draw near , And toucht her heart , and then unstopt her ear ; And from him shone such glorious rays of light , Some scales flew off , and she recover'd sight . Which straitway did her judgment rectifie , Who to this purpose did himself apply Unto the Soul whom he had led astray . I must confess my faults to thee this day . Judgment . For want of light false judgment I have given , And treacherously conspired against Heaven ; And ' gainst thy life and happiness have I Been drawn into a vile conspiracy Of th' highest nature : for I did consent With thy base Foes , who hellishly are bent , To tear thee into pieces , quite undo thee , Whilst smilingly they proffer pleasures to thee . And now though not t' extenuate my sin , I 'le tell thee how I have been drawen in . Thy heart 's corrupted , and from it proceeds The cursed Old-man , with his evil deeds . They with Apollyon jointly did unite To draw a Curtain 'twixt me and the light . And thus though I sometimes was half inclin'd To judge for God , they b●sely kept me blind . T hey've me corrupted with thy wilful Will , Who , I do fear , remains most stubborn still : Which if 't be so , and he 's not made to bend , Conclude the match thou canst not wth thy friend And I , poor I , can't make him condescend : Some higer Power 't is must make him yield , Or he 'l stand out and never quit the Field . For he 's a churlish piece , and thou wilt find To what is evil , he is most enclin'd : But hath no will at all to what is right , A very Traytor to the Prince of Light. But as for me , my thoughts are clearly now Thou oughtst forthwith to yield , and meekly bow To the great King , thy mi●hty Lord and Lover . And more then this to thee I must discover ; Now , now I know thy Soveraign Lord will pry Into thy very heart , his piercing Eye Will find that 〈◊〉 amongst the Company Who wants the Wedding-garment , and will sever That unprepared man in Wrath for ever From his sweet presence : Soul , his Word doth shew Nothing will serve but universal new . He is a jealous God , will not endure To see thee only counterfeited pure ; O now I see he will not take a part , But claims both ears , eyes , hands , yea , the whole heart . Now , now I see 't is pure simplicity That is alone accepted in his Eye . That sin which has been like to a right hand , For profit sweet , thou must at his command Cut straight-way off . Nay , Soul , look thou about ; For Right-eye sins must all be pulled out . Though they for pleasure have to thee bin dear , Yet must they have no room , nor favour here . Of every sin thou must thy self deny ; One sin will damn thee to Eternity , If thou to it dost any love retain . Nay , hark to me , Soul , listen once again ; The Law must also unto thee be dead , And thou to it , or never canst thou wed With Jesus Christ . If thy first Husband live , Who to another Husband can thee give ? The smallest sin thou ever didst commit , The Law 's so strict , it damns the Soul for it . Let this divorce thee from it , 't is severe , No life nor help ( alas ) canst thou have there . And therefore unto Jesus come with speed , For such a Bridegroom 't is which thou dost need . And th' glory of the blessed Bridal-state , Will far exceed the greatest Potentate . What 's he ? Ah Soul ! what grace and favor's this ? Where dwels that Queen , nay where that Emperess , Whose splendent glory can e're equal thine , When thou canst say , I 'm his , and he is mine ? ● Consultation held between the Prince and Powers of Darkness , hearing how the Judgment was rectified , and the understanding of the Soul somewhat enlightened . Apollyon . Most mighty Pow'rs , who once from Heav'n fell , To raise this Throne and Monarchy in Hell ; Do not despair , rouse up , all is not gone , The Conqueror han't yet the Conquest won . 'T is far below your noble extract thus To stand amaz'd ; is there no pow'r in us , For to revive our scattered force ? let 's try What may be done , we can at last but fly . Ne'r let us yield that she should raised be To such a height , to such great Soveraigntie . What , she , whose birth and pedigree was mean To what our's was , shall she be crowned Queen , Whilst we are made the Objects of her scorn , Hated of God and Man ? This can't be born . What , shall eternal Arms embrace the Soul , Whilst we in chains of Darkness do condole Our former loss ? in spite of Heaven let 's try Yet once again to spoil th' Affinity . Satan . Bravely resolv'd ! and if in Hell there are A legion of such Spirits , never fear But we the Conquest yet o're Heaven shall gain , And all the hopes and pride of Mortals stain . We venture very little , yet shall win All at one blow , if we prevail agin . And there 's great hopes methinks ; for ev'n success ▪ Makes foes secure , and makes our danger less . Lo ! don 't you see how the fond Soul doth lie ▪ Ope to our Arms in great security ? And though some ground is lost , yet seek about , View well our force within , and that without . We in her house have a strong party yet , Who in our bands keep her unwary feet . Let 's make a search , and now more careful be , For sad it is the wretch such light should see . Without all doubt there has been some neglects , Which has produc'd such undesir'd effects . Could none keep out the light ? or has her heart , Always so true to us , play'd a false part ? Sure Will and Old-man both do stand and pause , Or some grand Foe hath quite betray'd our cause . We must be-stir us , and give new directions , And by all means keep fast the Soul's affections . Affection's still by Old-man is directed ; And Will to us does yet stand well affected . Let us pursue our present enterprize , With all the craft and pow'r we can devise . Our Prince , I see , is very much offended , And thus in short the Consultation ended . Apollyon with whole troops of hellish Fiends Immediately into the Soul descends , To raise sad storms and tempests in her breast , Who being curst , hates any should be blest . And that he might the better have his ends Accomplished , he thus bespeaks his Friends : The Flesh with all its lusts , to whom he said , Old-man , my grand Ally , I am afraid ●y tottering Kingdom has not long to stand , 〈◊〉 to my aid thou dost not lend thy hand . 'T is thou ( old Friend ) that must my cause maintain . Or otherwise thou wilt thy self be slain . Hark! dost not hear that flesh-amazing cry , " Kill the Old-man , O kill , O crucifie " The Old-man with his deeds , rise up and slay , " Let not that Foe survive another day ? " It is that cursed Old man works our bane , " Then let him die , let the Old-man be slain . Be stir thy self , and try thy utmost skill , Undoubtedly thou must be kill'd , or kill . 'T is not a time to pause , or slack thy hand , Negligence will not with thy int'rest stand . Tell , tell the Soul , in vain thou dost deny Thy self of that which satisfies the Eye ; Adorn thy self with Pearl , be deckt with Gold , Such pleasant things are lovely to behold ; Avoid all those penurious Nicities , That makes thee hateful in thy Neighbour's eyes ; Delight thy self in that the world ' counts brave , And let thy senses have what e're they crave . Say to the Soul , let not thine Ears and Eyes Be satisfy'd alone , but please likewise Thy Appetite , grant all the Soul desires . And if it chance to kindle lustful fires , Tel her the earth was fil'd with boundless treasures ▪ That she thereby might take her fill of pleasures . And for that end the senses are united In one fair body , there to be delighted . And tell her , if she do restrain one sense Of what it craves , she offers violence Unto her self , and doth her self deny Of the best good , and chief'st felicity . The Old-man's Reply . This Hellish Lecture past , the Old-man breaks His Silence ; and , half Angry , thus he speaks : Renowned Father ! let thy Servant borrow A word or two to mitigate my sorrow . This Counsel might have done some time ago , But now enlighted Judgment lets her know All these are painted pleasures , and their date Ends with her life : dread Prince ! it is too late To mind this Counsel , she will not receive it , Her Understanding now will not believe it . I by thy Aid have oft endeavoured In ●itter times such kind of things to spread Before her eyes ; but now of late we find There is an alteration in her mind ▪ Could you have took the Gospel quite away , 'T would not have been as 't is , you do delay . Apollyon . No more of that — Old-man , take my direction Improve thy int'rest now with her affection , I know Affection still 's inclin'd to love That which the Understanding doth reprove . This being so , if we improve our skill , And can but keep firm unto us the Will , If he 's not over-powr'd , thou maist gain , Thy former strength , and long thou mayest reign . For Conscience thou may'st once again hereby Lul● fast asleep , and then also her Eye Will grow so weak , her light diminished , That Judgment by Affection shall be led . And if thou canst but once this way persuade her , Will and Affection quickly will invade her To please her senses ; and for those intents Affection may use weighty Arguments ; And thus being overcome , she will be more Intangled in our fetters than before . Lusts of the eyes , and pride of life , these be My Agents both , they are employ'd by me . Old-man , therefore proceed , the Intrest's mine ; But be victorious , and the Conquest 's thine . Once lose the day , and thou be sure must die . Which being lost , thou 'lt suffer more than I. Old-man . Most dread Apollyon ! thou must understand , As I have ever been at thy command , And am thy Servant , so I will remain ; And fight until I slay , or else am slain . Yet let me lodg this secret in thy breast , Canst thou be ignorant , how she 's possest With such a Soul-convincing beam of light , That I do seem a Monster in her sight . I shall not overcome her now , unless I do appear to her in some new dress . Time was indeed when I have been respected , But now , alas , I greatly am suspected Of being thy great favourite ; nay , she Affirms that I am wholly led by thee . These things consider'd , I must be advis'd , Fear lest I should be unawares surpriz'd . Apollyon . Thou hit'st the case , and I agree thereto ; Thou shalt be clothed new from top to to : And I 'le transform my shape , and will appear , For thy assistance ; haste , and nothing fear . With specious shews of love , do thou pretend , Thou com'st to reason with her as a Friend , Not meaning to perswade her to remove , Or to withdraw in any case her love From her great Soveraign , whom thou maist confess Can only her advance to happiness ; Yet tell her she 's too strict , she 's too precise , She 'l never hold it ; bid her to be wise : Soft pace goes far ; an over-heated zeal Ruins the Soul , and spoils the Common-weal . Go bid her carry 't in her Princes sight With Saint-like sweetness ; bid her to delight In his presence , and there demurely stand ; But when she 's absent , let both heart and hand Be still delighted , as they were before , With sense-deluding Objects . Furthermore , Tell her he 's not so strict as to debar Her of these joys below , for her 's they are : Of which Paul rightly speaks , this is the sum , All things are yours , both present and to come ; Thus we 'l combine , and all our pow'rs unite , And in this mode and curious dress incite Th' enligten'd Soul to play the Hypocrite . The flesh being thus with th' pow'rs of Hell agreed , The inward Foe bestirs himself with speed ; Vile Traytor like , a Panther doth become , To work about the Soul 's eternal doom . A cruel Serpent , in a Saint-like guize , The better to trapan the long'd-for prize . As Balaam , once , and Balak , so do they Seek to find out some curst infidious way , The poor unwary Soul for to betray To the last Death's dark and eternal shade . Balaam advises Balak to invade God's Heritage , 't was by the beauteous train Of Moabite Damsels , who he thought might gain The Israelites affections , and thereby Make them offend against the Majesty Of God All-mighty , by whose powerful hand Jacob prevails , and Moab could no wise stand . Ah! see how the wise Fowler lays his snare To catch the poor enlighten'd Soul. Beware , And do not close thy new-inlighten'd Eyes ; Under the Golden clew the Panther lies . The Eye-intangled Creature stands to gaze Upon the lovely Panther in a maze , Till the deluded Beast doth by his stay Unwillingly become the Panther's prey . Just as you see sometimes the nimble fly , Dancing about the flame , advance so nigh , Until it 's taken and doth burn its wings . Thus from it self its own destruction springs . Or like two Men , who running in a Race , With hopes the Golden Diadem shall grace The Victor's Temples , in the way doth lie A Golden Ball ; one of them casts his Eye Upom the same , makes but a little stay To take it up , the other hasts away , And never turns aside to fix his Eyes On this or that , but runs and wins the prize : The other he the Ball espies , is loth To let it lie : in hopes to get them both , He loses both : for when he comes to try , Doth ●●nd the Golden Ball deceiv'd his Eye ; For when he thought to lay it up in store , Finds it an Earthly Ball , but gilded o're . O! then he grieves , but then it is too late His Eye 's the cause of his unhappy fate . A fit resemblance : for thus stands the case With every Soul. This mortal life 's the Race . A blessed Kingdom crowns the Victor's brow With endless glory , but whilst here below We 're tempt by Earthly pleasures , that 's the Ball ; Satan's the Sopister , who lets it fall . Now look about thee , Soul , thy time 's at hand , Thine Enemies approach , ●ay , ●o they stand Ready prepared , and resolv'd to try Both strength and craft to get the Victory . Thy precious Lord is the eternal Prize , Mind well thy Mark , take heed of wanton Eyes , If Pleasures thou , or Honours , shouldst espy , Stop not to gaze , run swift , and pass them by ; Take no regard unto that painted Ball , Which Satan , to deceive thee has let fall . The Old-man's near ( the flesh ) in a new dress , And whose with him ? Ah! thou mayst eas'ly guess . 'T is to deceive thee he appears so trim , And thou mayst see the Devil plain in him . The pow'rs of Hell in thee will try their skill For to insnare Affections , and the Will ; Nay , Satan has got them to take his side ; Thus treacherously thy heart they do divide . Thus though the Soul obtains inlightned Eyes , Whilst thicker darkness vanishes and flies , Yet is she vex'd with sore perplexities 'Twixt two extreams and two contrary Laws , Judgment is led by one , Affection draws The other way ; she can't tell which to please : She knows what 's best , but strong temptations seize Upon her so , that she 's at a great stand , This way she goes , then to the other hand . Her faculties fall out , they disagree . O look , methinks I in the Soul do see Four mighty Warriours draw into the Field To try their Valour , and refuse to yield Unto each other : here 's two against two : Judgment with Conscience are united so , That Will and the Affections do resolve The trembling Soul in Wars still to involve . Will rouses up , refuses to give way , That his great opposites should have the day ; Apollyon also with him doth take part , To hold his own , and to beguile her heart . They meet , they strike , & blows exchange for blows , Darts are let fly , they with each other close . The conflict's sharp , 't is very hard to know Which will the other beat and overthrow . Will 's hard put to 't , nay , had lost the day quite , But that more Traytors join'd him in the Fight . Th' Old-man rouses with rebellious flesh , And these domestick Wars renew afresh . They fight about the Soul , would know who must Have th' heart and its affections , Christ , or Lust . Satan by inward motions straight reply'd , My sentence is , we 'l equally divide , And give alike , both can't have the whole heart ; Christ take a piece , and I the other part . He 'd have the question by the Sword decided , Knowing the Soul lies dead whilst 't is divided . Thus 't is with many . Ah! look well within , Judgment convinc'd may be , yet may thy sin In thy affections live , and also thou Mayst not to th' pow'r of Grace and Jesus bow . Thou mayst have light , and speak as Balaam did , Whose Eyes Jehovah so far opened , That he cry'd out , O happy Israel ! How goodly are the Tents where thou dost dwell ! He ( like to many Preachers ) did commend God's holy ways , and wish'd that his last end Might be like his , who righteously doth live , And his whole heart doth unto Jesus give . He to this purpose spake , yet ne'r-the-less , Lov'd best the wages of unrighteousness . The Understanding may much light receive , And yet may not the Soul rightly believe , Nor be espous'd to Christ , may not rely On him alone in true simplicitie . But to proceed ; with careful Eye let 's view What follows here , what 't is doth next ens●e . As Combatants sometimes a Parly beat After some sharp Encounter , or retreat . And with each other do expostulate About their rising , or their sinking fate . Even so likewise do these strong inward Foes , They pause as 't were , parly , then fall to blows . Old-man . The Old-man moves , and presently he meets With the poor Soul , and thus Affection greets : Thou for my Int'rest ever yet hast been , And sweet ( says he ) Ah! sweet's a bosom sin ; Thou never yet deny'dst to yield subjection Unto my will ; and now , indear'd Affection . Our Master , great Apollyon , doth command That we unite our force , and faithful stand Against our Fo●s ▪ thy int'rest is invaded , Thou ●eest by whom , thou knowst who are inraged : Hold safe thine own , ne'r let those Objects go Thou lov'st so dear , 't will be thy overthrow , And thereby too the Soul will unawares 〈…〉 involv'd in more vexatious cares ; And those delights which thou we●t wont to have Will be obscured in the darksom Cave Of black Oblivion , buried out of sight , Should once the Soul close with this Prince of Light. Not that we think thou canst'ith ' least approve Of thi● , whereby she should withdraw her love Quite from those things which we esteem so dear ; For Heart and Will some ways do yet adhere Unto our Int'rest ; yet basely misled She is , 〈◊〉 since she 's been enlightened . We are content she should cry up the choice She thinks to make , let her in that rejoice ; Yet there 's a secret we would fain reveal , She 's blinded by her over-fervent zeal . It i● enough since she has made such vows To love him 〈…〉 to become his Spouse , Why should she not have yet sweet sensual pleasures , To please the flesh , to whom the greatest treasure ; Of right belongs that ever were poste it ? How can her glory better be exprest , Than to imbrace what is so freely given , Joys here below as well as bliss in Heaven ? Let her not fear to spend her days in mirth , That 's Heir of Heaven , and Lady of the Earth . This think upon , and secretly impart So sweet a Message to the yielding heart . Affection hears , and willingly consented ▪ And strives with this to make the Soul contented , Nay , with it too , the Soul began to close , Until poor Conscience did them both oppose . Affection , Will , and Conscience talk a while ▪ Apollyon straight starts up , and with a smile Salutes them all , seeming as if he were One unconcern'd with any matters there : Who well observing how th●se three contended , Begs leave to speak a word , as he pretended , In favour to them all , desiring he Might at this time their Moderator be . At this they seem'd to pause , and stand all mute , At length the Soul , but faintly , grants his Suit : The Devil having thus obtain'd his end , Salutes the Soul , Fair Virgin , I commend Thy happy choice , almost , if not quite made ; Yet , if all matters were but wisely weigh'd , Thou 'lt find Affection has advis'd thee right ; And 't can't be safe such Counsel now to slight . The greatest honours oft , for want of care In just improvements , have been made a snare . What bount'ous Heav'n & Earth affords , refuse not ; Be not so nice ; ye ' buse the things you use not . What , is thy Soveraign willing to receive thee Into Celestial Joys , yet quite bereave thee Of present sweetness ? Tush ! this cannot be ; He will sure ne'r such wrong do unto thee . Reflect not what thy former state hath been , But what 't is now , a Saint , more than a Queen . Things present , and to come , nay , all are thine ; Come , merry be , drinkof the choiest Wine . Thine honour 's great , and let thy joys abound ; Chant to the Viol , hear the Organ sound ; Let the melodious Lute and Harp invite thee , And each transcendent joy on Earth delight thee . A sweet is , ( What ? ) a thing reproacht , call'd Sin ; It in the bosom lies , has harbour'd bin By chiefest Saints : O then , do not deny The present good , that 's pleasant to the Eye . But it thou fearst thou shouldst thy Lord offend ; Observe this Rule , which I shall next commend : Let all thy words be pleasant , smooth , and sweet , When him thou dost in daily Duties meet . Seem to be chast , and let no Saints espy The smallest sign of Immoralitie . Be ●rave in speech , and lowly when thou meetst them . And call them thy dear Brethren , when thou greetst them . And if thy Soveraign seek to have thy heart , Let him have some yet must the World have part . Call him thy Friend , thy Saviour , own him so ; And to poor Saints thou must some kindness show , Or else thy covetousness they will espy , And 〈…〉 be charg'd , ( with what ? ) Idolatry . Thus mayst thou keep his love : but when thou go's Amongst thy old acquaintance , ( yet his Foes ) Let them know nothing , let no sentence fall Which may discover this to them at all . Thus having spoken briefly , be thou wise , And with thy Friends , my Agents , now advise . Thus ends the Old-man , and Apollyon's suit , And the poor Soul in this assault stood mute , Not well discerning who these thoughts did dart Into her yielding and divided heart . Nor hath she got that grave and good inspection What 's best to do , and where to take direction , But goes to th' Flesh , with that doth she consult , Which quickly brings her to a sad result . I hitherto , saith she , have been deprest ; What shall I do , how may I be at rest ? The Flesh , or corrupt Affection . What 's the reversion of a Prince's State , When 't must be purchas'd at so dear a rate ? 'T is but arriving at a seeming pitch Of Honour , and to be c●nceited Rich. If there 's no way to get this promis'd Crown , But to incur the world'ds vile scoff and frown , With loss of life , and all we call our own ; 'T would folly be to seek for such a prize : For what we have is pleasant in our Eyes . A real thing , and present , as 't is dear , To part with it , is more than flesh can bear . But by the way , mind what our Friends propound : A Medium to enjoy them both , is found ; Wherefore 't is best in this perplexing case , For to unite , that Counsel let 's imbrace . Soul. Hast thou forgot , or knowst thou not , mine eyes Have been enlight'ned ? let us first advise With Judgment , lest this over-rash conclusion Turn all our Consultations to confusion . It would be well could we ( I must confess ) Those sinful sweets and present joys possess , Without the loss of those transcendant pleasures That 's in Jehova's unconfined Treasures . But what if Judgment says it must not be , Nor Truth nor Conscience with us will agree ? If so , what shall I do , what shall I choose ? Whilst I secure one , I both may loose . The flesh , or corrupt Affection's Reply . One word I 'le briefly drop , and speak no more . Thou 'st put thy case to Conscience heresofore ▪ And what redress pray had you , what didst gain ? Did he not gripe thee sorely for thy pain ? Wilt thou neglect so sweet advice as this ? Judgment and Conscience both may judg amiss . But if thou lik'st it , and canst be contented , By knawing Conscience still to be tormented , Then I 'le be silent , and improve thy skill , Yet will I love and like where I did still . ●adst thou been counsel'd to forsake the Lord , Would I , do'st think , have spoken the least word , Once to dissuade thee from so just a thing ? Nay , Soul , thou oughtst , nay must respect this King : But whilst he 's absent , whilst he dwells on high , Thou hast no other Object for thine Eye Then these — Consult with Conscience , now do what you please , But as for me I am for present case . CHAP. VI. Shewing the policy of Satan in keeping the Soul from a full closing with Christ . Also the nature of a bosom sin . NO sooner was this sharp Encounter over , But in a little time you might discover The Soul half vanquish'd by her weak opposing , Sometimes resisting , and then faintly closing . Sometimes you 'l see her just as 't were consenting , And presently you 'l find her much lamenting , Beset on every side with troops of fears ; Which makes her to bedew her cheeks with tears , Complains to Conscience , hoping for relief , Till Conscience cheeks her , and renews her grief . Sometimes she 's drawn to fix her tender Eye Upon the Gospel's pure Simplicitie . Her love-sick thoughts at ●its seem to aspire , As if she could pass through hot flames of ●ire , And say with Peter , Though all should deny Thee , my blest Lord , yet so will never I. But when the Soul once comes to see the Cross , Its courage fails , O! 't is at a great loss . When she perceives she and her lusts must part . O that sticks close , go's to the very heart . The thoughts of that is hard ; 't is Self-denial That puts the Soul upon the deepest tryal . Some ready are to make a large profession In hopes of somewhat , perhaps the possession Of Heav'n at last ; but straight sounds in their Ear , Deny thy self ; come , part with all that 's dear For Jesus sake . Ah! this they cannot bear . The Young-man ran , he seem'd to be in haste , But news of this , did all his courage blast . The gate is strait ; O! 't is no easie thing To for-go all in love to this blest King. The way is narrow which leads unto life , 'T is Self-denial , that begets the strife . 'Twixt Flesh and Spirit there 's a constant War , They opposite , and quite contraries are . As Fire and Water , Light and Darkness be , Such diff●ring Natures never can agree , So between these is like antipathie . The flesh is like the Young-man , give 's attention To what the Preacher says , until he mention His bosom-sin , the Lust he so much loves ; This makes him face about , and back removes . He goes away , yet lov'd to hear Christ preach Up Legal works ▪ but when he came to reach His Dalilah , that blow so griev'd his heart , That Christ and he immediately must part . His great possessions could not give to th' poor , Though he had th' promise of abundance more Treasures above ; but being not content To pay that price for Heaven , away he went. How loth's the Flesh to yield , that Grace may win The happy Conquest of a Bosom-sin ? How will it plead , how wittily debate , Excuse , or argue , to extenuate The Crime ? at length it yields , forc'd to give way . But first cry's out , O give me leave to stay A year , a month , a week , at least one day : Put when it sees it cannot that obtain , The loser looks , and pleads yet once again : Ah! let my fond , my fainting , breaking heart Hug it the other time , before we part . Much like Rebeckah's Friends , the flesh appears ; It parts with sin , but 't is with floods of tears . Each has his Darling , his beloved sin , Whilst unconverted , much delighted in . Give me , say some , but leave to heap up Treasure , And I 'le abandon all forbidden pleasure . Others again there be that only prize The popular applause of being wise , A name of being learn'd , judicious , grave , Able Divines , 't is this too many crave . Some boast their natural and acquired parts , Which take the ears of some , seduce the hearts Of many simple Souls who go astray ; While others are for feasting day by day . There 's some delight in drinking choice of Wine , Whilst others are to Gaming more inclin'd . That sin that finds more favour than the rest , That is thy darling sin , thou knowst it best . O search thy bosom well , pry , pry within , Till thou findst out thy own beloved sin , That gives thee kisses , that 's the lust that slays thee . O that 's the cursed Judas which betrays thee . Ah! see how blind , how foolish Sinners are ; Like to rebellious Saul , they●l Ag●g spare , They entertain this Lust close in their heart , And are indeed as loth with it to part , As with a Hand or Eye ; and therefore she Crys out with Sampson , O this pleases me . Ah! I will freely part with all the rest , Might I but hug this Darling in my breas● . Souls once convicted , quickly do begin To hate , detest , and leave all grosser sin ; Sins visible unto the natural Eye , Such which are of the black and deepest die , They are possest with such a dread and fear , They 'l not touch them , nor venture to come near These foul defilements — nay , such spots disdainf Then presently conclude they 'r born again , And shall be sav'd , though bosom lusts remain . And if at any time some beams of light Discover secret Sin , or Conscience s●ite , Or touch the Dalilah , they then begin To think of making covers for such sin , ( Which in the secret of the bosom lies ) With the fair Mantle of Infirmities . But if at any time the searching Word , Which cuts and trys like a two-edged Sword , Pierces the heart , and will divide asunder The soul and spirit , and e're long bring under These Soul-deluding Covers , and espies Those secret Lusts which in each corner lies ; And doth unmask those evils , and disclose , The Soul's hypocrisie , yea and expose It's nakedness to view , unto its shame : Now , now the Flesh begins to change the name Of every Lust that lies so closely hidden , Soul , touch not , saith the Lord , 't is Fruit forbidden . O! saith the Flesh , 't is pleasant in mine eyes ; Yea , says the Tempter , Soul , 't will make thee wise ; Taste , it is sweet , the liberty is thine ; And Wisdom is a Vertue most divine . And Vertue , saith the flesh , will make thee shine . Christ he prohibits Souls from taking pleasure In laying up their bags of Earthly Treasure ; For these things have in them a secret Art , To steal away th' affections of the Heart : Christ tells the Soul , Our Hevenly Father knows What 't is we want , and so much he allows Which he sees best , which we contentedly Should take from him , who will our wants supply , And no good thing from us will he deny . But hark ! What saith the Flesh ? O Soul , saith she , In this give ear and harken unto me : 'T is not unlawful here to lay up Treasure , Provided thou therein tak'st no great pleasure . The World thou seest disdains those wch are poor ; And if thou 'rt Rich , thou●lt be ador'd the more . Nay , if thou once arrivest at the pitch Of being by the World accounted Rich , Thy words will far the greater influence have , And may'st thereby perchance more rich ones save . Besides all this ; when Rich , thou mayest feed With thy abundance such who suffer need . And this also will take thee off from care , Which is to some a most perplexing snare , And thou for God may'st the more hours spare . If thou art poor , and of strict conversation , That will not be a fit Accommodation To draw men by ; for some thereby are frighted , Who might by temporizing be invited . Accommodate thy sel● to all , become All things to all men , that thou mayst gain some . These subtil Covers doth the Flesh devise , To hide those sins which in the bosom lies ; And by this crafty course perhaps a while The poor unwary Soul it may beguile . And if Apollyon sees the Creature yield In this respect , he 's Victor in the Field ; He glory's in the Conquest he has gain'd , As if a Diadem he had obtain'd . But now , behold , here comes her former Friend ' Christ's precious Love this once to recommend . True Ministers are filled with compassion , As their long patience's worth all commendation . The preciousness now of the Soul you 'l hear , And how things go within he will declare . He 'l call her Conscience to examination ; For Conscience 't is must give a full Relation Of all false Covers — Nay , and will reveal Those secret Lusts the Flesh seems to conceal . Theologue . Conscience , thou knowst , and privy art to all The secret strivings , and the words let fall To bring the Soul to join in bonds of love With Jesus Christ , and finally remove Her heart from sin , yea from the smallest evil ; One sin belov'd will send her to the Devil . Speak therefore now , her inward parts reveal : What faith hath she , what love , and O what zeal , What indignation , care , and what desire ? Is she inflamed , is she all on fire In love to him , who out of love did die , Her to espouse , and save Eternally ? Conscience . She loves , ( but who ? ) she sighs , Sir , shall I speak ? She 's doubtfull still , she knows not which to take . Some kind of love , some faint desires do rise Within her breast , but then the Enemies Immediately such great disturbance cause , That she 's amaz'd , and put into a pause . Although she dos love Christ , I must confess , Some secret sin is favour'd ner'theless . She wants some glorious Rays , her eyes are dim , She never yet had a true sight of him . I must speak all , e'en the whole truth impart ; Alas ! she has new Objects in her heart . Her love is treach'rous , her affections burn Chiefly to self , loves Christ to serve her turn . And such a Legalist she 's become now , To her own drag she blindfoldly do's vow To offer Incense ; in her seeming grace She glory 's much , nay , sets it in the place Of Jesus Christ , and on that Idol pores ; This is the Object now she most adores . Theologue . Wilt thou expose thy self to scoff and shame . And bring a blot for ever on thy name ? A Monster ( thou ) in Nature wilt appear , To all who of thy faults and folly hear . Canst be so vile , so impudent , and base ? Disloval Soul ! how canst thou still give place To Jesus's Foes , and up an Idol set ? What , offer sacrifice to thy own Net ? I stand ama●'d ● what guilt is on thy head ? Remember that black Bill , what crimes are spread Before thine Eyes already . But , now , further , 〈◊〉 to charge thee with another Murther , Committed on a spotless Man ; nay , worse , Thou letst him be betrayed to the Curse Of a most shameful Death ; nay , what exceeds , His hands , feet , sides die , and his Soul still bleeds ; And what is worst of all , he is God's Son , On whom this bloody Tragedy was done ; Thy Friend ( O Soul ) who came down from above , To sue to thee for kindnesses and love . And yet doth he , whose blood thy hands have shed , Sue unto thee ; nay his deep wounds do plead For mercy , and he 's able to forgive : He 's God as well as Man ; dead , yet doth live , What Object is 't thou hast got in thine eye ? Dost think the Law can help thee ? make hast , fly ; For 't is by that thou stand'st condemn'd to die . Seek a Divorcement : stand'st thou still in doubt 'Twixt Law & Grace ? strange ! canst thou not find out What Judgment told thee ? sure thou knowest better : It is severe , O! 't is a killing Letter . 'T is time to leave that Husband , and for-go All hopes from him , who seeks thy overthrow . Christ has fulfill'd it , he alone has life ; And if thou once art his espoused Wife , Thou wilt receive a full discharge from all Those Debts , those Deaths , and dangers wch inthral The Souls of those , whose blind deceived breast Seeks to self-righteousness for peace and rest . Thou canst not ( Soul ) become a Virgin Spouse , Until thou art divorced from all vows To that , nay to Relations , though they 're dear Must thou the lesser love , and kindness bear . Thy Fathers house , and all , thou must forsake , If thou this happy Contract e're dost make . Yield thy whole heart to Christ , bend to his feet In pure simplicity ; there 's ground for it : For he that lay within a Virgins Womb , And who was buried in a Virgin-Tomb ; He that alone did lead a Virgin-Life , Must have a chast and holy Virgin-Wife . Needst thou more motives still ? what shall I say , What shall I speak to move thee ? I will lay The nature of the Soul unto thy view : Wouldst know its worth ? read then what dos ensue , First . 'T is capable , such is its nature , State , On Great Jehovah's Pow'r to contemplate : It searches , prys and nicely looks about On Nature's frame , and finds the former out . David's amaz'd when he doth cast his Eye On all the glorious things beneath the skie ; He looked up and down , above , and under , And stood astonish'd , seeing cause of Wonder ; And then reflecting his own frame , did see Nature's great Volume , blest Epitome . Fearfully am I made : how canst tell ? His Answer is , My Soul knows it full well . We should have known no more of Earth , or Heav'n Than the brut● beasts , had not Jehovah given This precious Soul to us : O then be wise , And it secure as the chiefest Prize . Secondly . Nay more then this , the Scripture makes relation 'T is capable of glorious Inspiration . There is in Man a Soul , a Spirit do's live And move in him , to which the Lord doth give By Inspiration , Wisdom , Knowledg , Fear , That fools know more than the Philosopher . The Soul's God's Candle , a light of acceptation , But from himself must come its Information . Shall not this Candle ( pray you ) lighted be ? O let God's Spirit ( Soul ) inlighten thee . Thirdly . Nay , once again , it 's Nature to declare , 'T will sweet Impressions take , God's Image bear . It bore it once , O then , how did it shine ! A glorious shadow of him , who 's Divine : But now 't is blurr'd , and soil'd by filthy dust ; O 't is defac'd and spoil'd by means of Lust . But he who stamp'd it there at first , can make It once again a new Impression take : He can wash off the soil , refine the Ore , And make it shine fairer than heretofore , O what a glorious thing ! how rare 't will be , When God renews his Image once in thee ? Lose not the Soul , ( the wax ) for nought can bear This Image then , nor can that loss repair . Fourthly . The Soul 's glorious Piece , wherein doth lie So great an Excellence , as doth out-vy All outward Glory : for 't is only she That 's capable of so great Dignitie To be espoused to the Glorious Three . Strange condescention ! an amazing thing ! What joy and ravishment from hence may spring Up unto thee , when into 't thou dost pry ; Will the high God take sweet complacency In such a one ? What , doth he please to chuse Thee for his dear Consort , make thee his Spouse ? May'st thou in Christ's dear Arms and Bosom lie ? Ah! is the Soul the Jewel of his Eye ? Can any joy and sweetness be like this ? Can worldly Comforts raise thee to such bliss ? What , is thy Soul capable of such Union ; And doth there flow from thence such rare Communion ? Admire it ! is not one kiss worth more , Than all the Riches of the Eastern shore ? O! lose not then thy Soul ! Ah! who would miss Of this sweet Union and Eternal Bliss ? Fifthly . It 's nature , worth , and rare transcendency , Appears in that great i●congruity , And weakness of all Creatures to suffice it ; And from this ground great cause hast thou to prize it . Nothing but God himself can satisfie That precious Soul , which in thy breast do's lie . The Univers●s too little , th' whole Creation Will not appease its longing expectation . How vast's the Deeps ? how lotty the desires Of Man's poor Soul , above all bounds aspires ▪ It seeks , it prys , and views all kind of Treasure , And still it craves , its wishes know no measure . It walks again , it rambles , O it flies , And ransacks all the secret Treasuries Of Art and Nature , hurried , nay 't is driven To and fro , being restless , till to Heaven It casts a look , and Jesus does espy , And then full soon with greatest joy doth cry , O there 's the Pearl ! I must have him , or die . Thou must expect no peace , there 's nought can still it , Nor give it rest till God himself do's fill it , Hark to its sighs , do not befool and cheat it , Nor of its wishings baffle and defeat it : For nothing but that God that made it , can Suffice the Soul , the precious Soul of Man. Sixthly . What thinkst thou of that price , that price of blood Which Christ laid down ? does it not cry aloud ? O precious is the Soul ! it cost full dear : Doth not this noise sound always in thine Ear ? Seventhly . Don't Satan's rage , his enmity , and wrath Against the Soul , shew forth its precious worth ? Take pleasures here , and Coffers fill with Coin , The Shop with Wares , & Cellars with rich Wine : Let him but have the Soul , he does not care , Take what you please besides , and do not spare . He rages when one Soul escapes his paws ; Ah! that 's the Prize his black and bloody jaws Are open for . These Demons grin , and swell With venom great , and Councils hold in Hell , ( As hath been hinted ) that by craft they may Catch the poor Soul , and this Pearl bear away , That , that 's the Morsel , that 's their only prey . Eighthly . Its blest Infusion , and God's constant care For food and Ornaments which he does spare , For to adorn her on th' espousal day , Fully declares this Truth , therefore we may Amazed stand , and wondring all ways cry , O precious Soul ! thy worth and exc'llency Is very great , who can it comprehend ? It 's that which does oft-times to Christ ascend In strong desires , and longings : O! 't will pry Into all places for his Company . She in his sight rejoyces , and is glad ; But when once gone , she sighs , she mourns , is sad . All other joy 's but meer perplexity ; Without his love , 't will swoun'd away , nay die . Nothing but Grace , Heaven's off-spring , can revive it ; And nought but sighs of Jesus can ●nlive it . These things considered , may make thee see Its worth , nay more , how also 't is with thee . Ninthly . How shall we prize the Soul ? what rate shall we Upon her set ? O what against her weigh ? Come , bring the ballance , and now let us try What further worth or preciousness doth lie In the fair Soul : 't is done , all Golden Ore Of both the Indies are i th' seales , yet more We still do want , more Riches pray put in , All precious Stones and Pearls ; now weigh agin . Alas the ballance flies , here yet wants weight , The Soul out-vi●s them all : Lord , here 's a sight Th' whole world at once is in yet 't is too light . Add world to world , and heap ten thousand more , Were there so many , could you find such store , Yet would the Soul in worth exceed them far . Nay , I might multiply , and yet not e●r . Oh! then take heed thou dost not chaffer so , To get the World , and in exchange let go This precious Soul : nor let it be thought strange , What shall a Man for 's Soul give in exchange ? Tenthly . She is Immortal , O she cannot die ; Though 't was not so from all Eternity . She was created , but in such a state , Man can't her kill , nor h●r annihilate . Her Beings such , h●r Life shall still remain ( Although the body die ) in bliss or pain . Then hast then not good ground to watch & ward With wary eye , and set a constant guard Upon the portals of the treach'rous heart , Lest of this Jewel thou dec●ived art ? What Man to gain a shilling , would let go A Pearl of such great price and value ? who Would think that Men , accounted grave and wise , ●or toys and trifles should their Souls despise ? Many , I fear there be , who day by day , To gain a Gr●●at , unjustly , giv●t away ; Whilst others prostitute it to their lust : Nay , do by it , as by a bone or crust That 's cast unto the Dog for him to knaw . This Dog 's the Devil , whose wide stretcht●out jaw Stand gaping for 't : his Eyes are upon all , Knowing when e're they sin , they let it fall . O then take heed ; and if this Dog should fawn , Or wag his Tail , let not so sweet a pawn Of future Glory be contemn'd or lost , Think , think from whence it came , & what it cost . CHAP. VII . Christ's Love Epitomiz'd , the Old-man wounded , Will made willing : shewing also the nature of the Soul's Espo●sal to Christ . IF all that hath been said yet will not move thee To close with Christ , I once again will prove thee , By making of a brief or short collection Of his sweet Love and wonderful Affection ; And then I trust thou wilt with sacred Vows Contract thy self to him , become his Spouse , Whose left hand 's full of Treasure , in his right Are Honours great , and Pleasures infinite . A Prince ( you know ) dispos'd to make Election Of a Consort , before he 'l place Affection , Will first enquire if the Virgin be In Person , Parts , Estate , or Pedigree Equal unto himself : but if in case She be of low descent , of Parents base , Compar'd with his ; or not so noble born , Or has debas'd her self , or is forlorn ; He thinks it is below him once to place , Or fix his love on her , he fears disgrace : But if the Lady chance to equalize him , She 's not so much oblig'd to love or prize him ' Yond common bounds , because , saith she , I am No whit inferiour unto him ; my name Records the noble stock from whence I came . But if a Prince should chance to set his love Upon a person that has nought to move So great a Lord to make that choice , then she Amazed , yields with all humilitie ; Can do no less than humbly give consent , Yield up her self with great astonishment ; But she who doth reject such love , is acted Like one bereav'd of sense , nay quite distracted . Misguided Soul ! and is not this the case ? What worth 's in thee to him ? O! vile , and base ! Instead of love , deservest to be hated , Since from thy God thou hast degenerated , And yet the blessed Jesus don't despise thee , But from thy loathsom dunghil fain would raise thee . But to proceed , I now will give to thee Of Christ's sweet Love a short Epitome . 1. 'T is a first-love , as soon as he past-by , And saw thee in thy blood , he cast his Eye Whilst thou in that sad gore didst weltring lie . Nay , unto thee most precious love he had Before the fabrick of this World mas made . 2. It is attracting Love , its nature 's such , 'T is like the Loadstone ; hadst thou once a touch , 'T would make thy Iron-heart with speed to move , Nay , cleave to him in bonds of purest Love. 3. 'T is a free Love , there 's nought at all in thee Which can deserve his favour , yet does he Not grutch thee his dear Love , although so great , The glorious King of Kings does oft intreat Those Souls to his imbraces , who contemn His proffer'd grace , and still love shews to them . 4. 'T is ' bounding Love , like Nilus , overflows All banks and bounds , his Grace no limit knows . 5. 'T is a delighting Love , there 's nought more sweet , She found it so who washt his precious feet . He takes delight and sweet complacency In those he loves , his heart affects his Eye . He resteth in his love ; and who can turn His heart away , or damp those flames that burn In his dear breast ? none ever lov'd as he , Who for his Spouse was nailed to the Tree . 6. It is a Victor's Love ; he 'l wound and kill All Enemies who do oppose his Will ; Where he lays Siege , he 'l make the Soul to yield , By love he overcomes and wins the Field ; His Captive ( Soul ) thou certainly must be : His love is such , 't will have the Victorie . 7. It is abiding and Eternal Love , 'T will last as long as he , nought can remove His love from such on whom he casts his Eye , And for whose sake alone he chose to die . The love which did appear to Saints of old , Did graciously this glorious Truth unfold . I with an everlasting Love , saith he , Have set my heart upon ( or loved ) thee , And therefore I have drawn thee unto me . Know he who thus doth his sweet love commend To his dear Saints , loves them unto the end . 8. 'T is a great Love , most powerful and strong ; Hence 't is he thinks each hour and minute long , Till he imbrace thee in his Sacred Arms , Where he 'l secure thee from all the harms And dangers great , by Men or hellish charms . Fathers , although they love their Children dear , Yet never did from them such love appear . David lov'd Absolom , yet gives consent , Nay he himself decrees his banishment . A Mother may forget her sucking Child , As some have done , although of nature mild , Yet forc'd by famine , cruelly have shed Their Childrens bloud , and of their flesh have fed : But Ah! his Love 's so free , so strong , so great , He gives his bloud to drink , his flesh for meat Unto the Soul ; and those who it receive , Shall never die , and none but such can live . 9. His Love is matchless , 't is without compare , Who neither flesh , now bloud , nor life did spare . The love of Women , which the World esteems Most strong in sweet affection ; their love seems An empty shadow , and not worth regard , When with his Sacred Love it is compar'd . The Husbands , Wives , and Fathers may abound , Yet no such love as Christ's was ever found . Abraham and Isaac both lov'd their Wives , Yet neither of them sacrific'd their lives . Jonathan's love to David did exceed The love of Women ; 't was a Love indeed ! But what was Jonathan ●s great love to this ? Ah! less than nothing , when compar'd to his . Christ's love exceeds all natural Love as far As bright Aurora doth the smallest Star. But Oh! in vain do we compare his Love With any thing below ▪ no , 't is above Comparison , 't is so immense , so great , We cannot find it out : though Man's concert Is larger than expression , though profound , Yet Man's conception never yet could sound The depth of Love's unfathomable bliss , So great , so deep , so bottomless it is . Betwixt his Love and ours , the disproportion Is like one drop of Water to the Ocean . Or as the smallest dust that 's fiercely driven , To the whole Globe ; or like as Earth's to Heaven The Sun for clearness with his splendent face , The Moon for swiftness in her Zodiack Race ; The Sa●ds for nomber , and the Heaven for height The Seas for depth , the ponderous earth for weight Yet with more certainty ▪ and with less doubt Be weigh'd and measur'd ▪ than Christ's love foun● out O depth ! O heigth ! O breadth ! O wonderous length Of this great Love ! O uncompared strength Of true affections ! Love that is Divine ! What 's natural love ; Lord , when compar'd to thine ? Such a redundancy of Love is found , Whoever dives into these depths is drown'd . Ten thousand Sea , ten thousand times told o're , Add to these Seas , ten times as many more , Let all these Seas become one deep Abyss , They'd all come short in depth compar'd to this . The Moral , Natural , nor the Spiritual Man , With all their Understanding , never can Find out the Nature of Christ's Love ! alas , It doth all Knowledg ' nfinitely surpass . O may these Depths & Heigths have pow'r to move On thee , till thou art swallowed up in Love. That , that which cannot comprehended be By Men nor Angels , may comprehend thee ; And thou being fill'd with it , may'st sweetly lie In depths of Love unto Eternitie . The Spir't with this let fly a piercing Dart , Which wounded dreadfully her stubborn heart , It pierc'd to th' very quick and made her smart . Now , now she mourns , Ah! how she weeps , she crys , And water runs like fountains from her ●ys . Now her whole Souls dissolved into tears By Love-sick passions ; yet she 's fill'd with fears , Lest Christ should now with angry frown deny To give her one sweet aspect of his Eye : Because his love she had so long refus'd , And wondrous patience shamefully abus'd . Oh! now she spends whole days & nights in prayer , She sighs and grieves , but can●t see Christ appear . The panting Hart ne'r long'd for Water-brooks More than does she for some reviving looks From the great Prince , the God of Love & Grace ; But he at present seems to hide his face . But stop , my Mus● , hark how the Winds do roar , All storms i' th Soul alas● are not yet o're . No sooner did the Old-man cast his Eyes , And view'd this change ▪ but in great wrath did rise For to renew the War ▪ he joins afresh With scatter'd force of Will and Lusts of th' flesh , To make what strength they can , with hellish spite . The Devil 's with these conquer'd pow'rs unite , Arm'd with despair , and like to Lamps , wch make The greatest blaze at going out , they take Their blunt and broken Weapons in their hand , Resolving Christ in her shall not command ; Nor she desert their cause , nor break her Vows With Sin and Self , and so become Christ's Spouse . But now , I find in vain they do resist : True Grace is come , the Spirit doth assist . Sin , World , the Flesh , nor Devil , can long stand Before the Spirits strong and pow'rful hand . See how the Spirit now doth search about To find each Sin , and cursed Darling out . Did you never behold in what dread sor● The wide-mouth'd Canon plays upon the Fort , And how by whole-sail it doth batter down The shattered walls of a besieged Town ? Even so the Spirit with his powerful Sword Makes glorious slaughter , will no Truce afford , Kills all before him , will no Quarter give , Nor will he suffer any Lust to live . The Strong-man , ( Satan ) quakes ; good reason why ▪ A stronger's come , a stronger he doth spy Is enter'd in — O therefore he 's much pain'd ; All , all is gone , and he himself is chain'd . The Old-man trembling , likewise thinks to fly Into some lurking-corner , secretly To hide himself : but th' Spirit 's piercing Sight Discovers him , and now with heavenly might Laid on such strokes , and gave him such a wound , Wch with dire vengance brought him to the ground ▪ Now the Affections's chang'd , and Will doth yield , Being willing made , says Grace shall have the Field . O happy season ! and thrice long'd-for hour ! This is the day of God's most mighty Power Upon the Soul. But hark , methinks I hear Most bitter sighs and groans sound in mine Ear. The Soul 's afflicted ! it is she doth mourn , To think what sorrows for her Christ hath born . She hates , nay loaths her self to th' very dust , And seeks to mortifie each former Lust . And something more doth still perplex her mind , Him whom she dearly loves , she cannot find . Her heart I fear will quickly burst asunder , If any long time she should be prest under This heavy weight : no grief like hers , is there : Who can ( alas ) a wounded Spirit bear ? She 's almost swallow'd● up in deep despair . You next shall hear ( if you attention lend ) How she bewails the absence of her Friend . Soul. Ah me ! I faint , my Spirits quite decay , And yet I cannot die : O who can stay My sinking Soul , whilst I these sorrows feel ? My feeble knees under their burden reel . Inf●rnal deeps , black gulphs , where horror lies , Open their ghastly mouths before mine Eys . O wretched Soul ! curs'd Sin ! I might have been The Lamb's fair Bride , and a Celestial Queen , Had I imbrac'd my Lord , my King , my Love , ( Who was more faithful than the Turtle Dove . ) O had I then receiv , d him in mine Arms , He would have sav'd me from eternal harms . But now I fear those happy days are past , And I poor wretch shall into Hell be cast , Bound up in fetters , and eternal chains Of burning Wrath , and everlasting pains . O sinful Soul ! I who have lightly set By the blest Prince , who would have paid my debt O he that would have freely quit my score , Ah! Now I fear I shall ne're see him more . Could I but once more hear his Sacred Voice , I would make him my joy , and only choice . But 's Wooing-time I fear is out of date ▪ 〈…〉 ▪ but dread it is too late . I m●lt , Lord , into tears , whilst thou the Sun Of precious Light , art hid , where shall I run For Light and comfort in this dolesom hour , Whilst I lie drenched in this brinish shower ? More would she speak , but her great passion stops Her mournful speech , whilst her eys stood-gates ope● , Smote with despair ; so faint , she scarce appears To breath or live , but by her sighs and tears . A Friend amidst this passion straight arriv'd , Whose shining beams and lustre much reviv'd The troubl'd Soul on every side , that she Cry'd out , O heavenly Spirit , it is thee , Who with Diviner and mysterious Art Did such illustrious beams of Glory dart , Which did not only tend to joy and peace , But much inflam'd her heart , made love increase , And lo , before her Eys she doth behold The Prince to stand , whose Glory to unfold Is 'bove the reach of Man , or Seraphim ; And thus had she a blessed sight of him . Like as the Sun breaks forth beneath a Cloud , Whose conqu'ring light cast off each envious shroud , And round about his beauteous beams displays , Making , her Earth like Heav'n with his bright rays . This glorious Aspect of his lovely Eye , Which she through Faith beheld , did by and by With such transports , or Raptures , on her seize , And from her former sorrows gave her ●ase : Yet could she not be fully satisfy'd , Until the Marriage-knot was firmly ty'd ▪ A Promise she endeavours to procure , To make Christ's Love and Pardon to her sure . She to this purpose does her self address To him she loves , with sweet composedness Of heart and mind ; tho thinking what she 'd bin , She 's under fears , and oft distrest again ; Much questioning ( for want of Faith ) how he Could e're forget past wrongs and injurie . Soul. Life of my life ! alas , Lord , what am I ? A wretched Creature ; who deserves to die A thousand deaths , nay , and a thousand more , For wounding thee within , without , all o're , In every part : O this doth make me mourn , It melts my heart to think what thou hast born For a vile worm . But wilt thou view the wound That 's made in me ? Lord , I am drench'd & drown'd In bloud , and brinish tears , my wasting breath , And sighing Soul , will period soon in Death , Unless thou seal , and dost confirm to me Thy Love by promises ; O! shall I see Thy hand stretch'd out ? or shall I hear thee say , Come , come to me , poor Soul , O come away ? 'T is thou that wilt not bruise the broken reed , Hurt not my sores , nor crush the wounds that bleed . O let my chilled Soul feel the warm fires Of thy sweet Voice , that my dissolv'd desires May turn a soveraign Balsam , to make whole Those wounds my sins have made in thy dear Soul. Ah! wilt thou let me swoun'd away and die , Whilst thou standst looking on ? Lord , cast an eye On me , for whom thou on the Cross didst bleed ; Some comfort , Lord , now in my greatest need : No Corrosives , some Cordial Spir'ts , or I For ever perish must ; Lord , hear my cry . Jesus . Afflicted Soul ! the purchase of my Bloud , Come , hear , come hear a consolating Word . Shall I who have through sore Afflictions past For love of thee , refuse thee now at last ? No , no! I cannot , Soul , I cannot bear Such piercing moans that wounds my tender Ear ▪ Now will I magnifie my Pow'r and rise To scatter thy malicious Enemies ; I 'le thee enlighten with my glorious Rays , And make thee happy , happy all thy days . Who will betroth , or give this Soul to me ? Let 's Celebrate with great'st Solemnity , And glorious Triump , the espousal Day : Come , come , my Dear , let us no longer stay . The Father . 'T is in my Pow'r , 't is I , I give her thee , As th' fruit of my own Choice , Love and Decree . CHAP. VIII . The mutual and blessed Contract between Christ and the Sinner . Jesus . GIVE me thy heart then , Soul , I do betroth Thee unto me , that no approaching Wrath May any ways be hurtful unto thee , In Righteousness I thee betroth to me . In Judgment also thou betrothed art , And all I have to thee I do impart In faithfulness and tender mercy , so That thou thy Lord , thy Friend , & God shalt know . I do betroth thee unto me for ever , And neither Death , Nor Earth , nor Hell shall s●ver Thy Soul from me . If thou wilt pay thy vows , I will be thine , and thou shalt be my Spouse . I take thee now for better , and for worse : Give me thy hand , let 's jointly both of us With mutual love tie the conjugal Knot , Which , on my part shall never be forgot . My Covenant with thee is seal'd by bloud , 〈…〉 than the Oath at N●ah ●s ●lood . 〈◊〉 my folded 〈◊〉 I now do take thee , 〈…〉 that I never will forsake thee . ●spand● cast behind my back , and I Will 〈…〉 future in●●●mitie . The Sinners closing with Christ . Soul. Upon my bended knees I do this day Accept of thee , my Lord , my Life , my Way ▪ By whom alone poor Sinners have access Unto the Father ; nay , and do confess , Declare , pronounce i' th' sight of God , that I Do enter now with all simplicity Into a Contract with thee , make my Vows That I will be to thee a faithful Spouse . O blessed Jesus , I 'm as one undone . A naked , vile , loathsom and guilty one , Unworthy far to wash the very feet Of th' Servants of my Lord ; O how is it That thou , the glorious Prince , shouldst ever chuse Such an unworthy Worm to be thy Spouse : O what 's thy Love ! O Grace , beyond expression ▪ Doth the great God on me place his affection ? But sith 't is so , this I engage to do , I 'le leave all for thy sake , and with thee go . And in all things own thee alone as Head , And Husband dear , by whom I will be led , And in all states and times will thee obey , What ever comes , unto my dying-day . I take thee as my Prophet , Priest , and King : And my own worthiness in every thing I do renounce , and further vow that I Upon thy Bloud and Righteousness will lie ; On that , and that alone , will I depend By Faith always until my life shall end . I covenant with thee , and so I take thee , And whatsoe'r falls out , I 'le ne'r forsake thee , But run all hazards in this dolesom day , And never from thy holy ways will stray . All this and more I promise shall be done , But in thy strength , Lord , in thy strength alone . Th' Solemnity thus ended , presently The glorious Prince , the Bridegroom , casts his Eye Upon the Soul , and bound up all her sores , Nay healed them , and cancell●d all her scores : But be'ng her self defil'd , she soon espy'd A precious Fountain flowing from his side , A Fountain for uncleanness to wash in In which she bath'd , and wash'd away her sin . Then gloriously by him she was array'd With Robes imbroid'red , very richly laid With Gold and Diamonds , that she did seem Like an adorned Heav'nly Seraphim . One V●sture was especially most rare , Without a seam , much like what he did wear ; It is the Wedding Robe , both clean and white , Whose lustre far exceeds the Morning-light ; And other garments also , which she wore , Curiously wrought with Silk , and spangl do're With stars of Gold , or Pearl , of precious Stone , Enough to dazle all to look upon : Which be'ng made up of every precious Grace , Did cause a splendent Beauty in her Face , That whilst he did behold her , could discry His Father's Image clearly in her Eye , Which did so please him , that he now admires , And after this her Beauty much desires . O see the change , she which was once so foul , Is now become a sweet and lovely Soul. Her beauty far 〈◊〉 what it had been In ancient days 〈…〉 Eye hath seen So sweet a 〈◊〉 ▪ no such Virgin Queen . Yet all her Beauty ●ow's but spots and stains , To what it will be when her Saviour raigns . O hear the melody ! Angels rejoice , Whilst she triumphs in th●● most happy choice . Who would not then all Earthly Glories slight , To gain a minutes taste of such delight ? No sooner did Apollyon cast his Eyes On what was done , but furiously did ' rise To damp her joy , or cause her mirth to cease , And by some stratagams to spoil her peace . He first stirs up the Old-man's broken force For to estrange her : if he can't divorce Her from her Friend , yet raises inward strife , How to deprive her of those joys of life , Which do abound in Lovers every way , Betwixt th' espousal and the Marriage-day . A thousand tricks contriv'd before had he How to delay or spoil th' Affinitie . But if he can't rob us of inward joy , Our name , or goods , or life he will destroy . For failing in the first , he stirs up Foes To lay upon her persecuting blows . He that will follow Christ , must look each day To have his worldly comforts took away . Besides , the Old-man being not yet slain , Great troubles in her mind there rose again . But her dear Friend so faithful is , that he Will never leave her in Adversitie . And to the end her joy may more abound , A way by him immediately is found To free her from the Old-man's hellish spite , He must be crucify'd ; but first they cite Him to the Bar to hear what he can say , Why now his life should not be took away . But hear , before that 's done , how the blest Lover Doth his dread threats and awful frowns discover Against the Fo●s of her he loves so well , Who e're they be , Men , Lusts , or Fiends of Hell. He reads his great Commission , lets them know He in a moment can them overthrow . The dread Power and awful frowns of Jesus Prince o● Peace over his Saints Enemies . When Man transgress'd 't was I , Eternal I , Give forth the Sentence , Thou shalt surely die . 'T was I that curs'd the Serpent , who remains Unto this day , and shall in lasting Chains . When Cain did shed his righteous Brother's bloud , I sentenc'd Cain ; 't was I that brought the ●lood Upon the Earth . By me the World was drowned Proud Babels Language was by me confounded . I am Jehovah's everlasting Word , Who in my hand do bear th' two-edg'd Sword. 'T was I , and only I that did Command The dismal darkness in the Egyptians Land. 'T was at my Word the Seas divide in twain , And made an even passage through the Main . At my Command Pharaoh and all his Host Were utterly within the Red-Sea lost . 'T was I that made Belshazz●rs joints to quake , And all his Nobles tremble when I spake . 'T was I that made the Persian Monarchs great , And threw them with the Grecians from their Seat. I say the Word , and Nations are distress'd ; I spake again , and the whole World 's at rest . Let all Men stand in fear and dread of me ; I was the first , and I the last will be . All knees shall bow to me when I reprove , And at my Voice the Mountains shall remove . The Earth shall be dissolved at my Threat , And Elements shall melt with fervent heat . My Word confines the Earth , the Seas , the Wind , I am the great Jehovah unconfin'd . 'T is I divide between the joints and Marrow ; No place so close , no cranny is so narrow , But , like the Sun 's bright beams , I enter in , Discovering to each he●rt , the darling Sin That lodges in the Soul. 'T is I alone , Who by my piercings make them sigh and gro●n ▪ If from true sense and sorrow they complain , I graciously bind up those wounds again . 'T is I that save the humble and contrite , And do condemn the formal Hypocrite . My circuit's large , I coast the World about , No place , nor secret , but I find it out . All Nations of the World I rule at pleasure , To my Dominion's neither bound nor measure . Therefore , dear Soul , chear up , and do not fear , I 'le confound all thy Foes both far and near . And now I do command to bring to th' Bar That inward Foe , Old-man , I wo'nt defer His Tryal l●nger , his Indictments read , And he had leave and liberty to plead , And on his Trial he deny'd the Fact ; But Conscience swears she took him in the act , And other witness too ; but to be brief , All prove him the Soul's Foe , nay and the chief And only cause of all the horrid Treason Acted against the Lord unto this season . He was deny'd to speak , the Proofs being clear , You shall therefore his fatal Sentence hear : Come thou base Traytor , impure Mass of Sin ; That , Villain-like , dost seek revenge agin Upon the Soul , and striv'st to raise up strife , Nay thirsts again to take away her life ; Hear , hear thy Sentence , Old-man , thou must die , I can no pity shew , nor mind thy cry : Thy Age ! away , 't is pity thou hast bin Spared so long , when guilty of such Sin. Soul , thou must see to bring him in subjection , With every evil lust , and vile affection . This heap of Sin thou must strive to destroy , That so thou maist all perfect peace enjoy : Under the strictest bonds let him abide , Till he is slain , or throughly crucify'd . The Old-man being sentenc'd , and confin'd , The Soul is consolated in her mind . Affection , Judgment , Will , do all rejoyce , And are united now : O happy choice ! Ah! she admires the excellence and worth Of her Beloved , that she sets him forth , As one that 's ravish'd in the contemplation Of his great Glory , and her exaltation , In this her sacred choice : and this so raises Her ravish'd senses , that Angelick praises She thinks too low ; O now she doth discover , And not till now th' affections of a Lover . There 's nothing now so tedious as delay , Betwixt the ' spousal and the Marriage-day , Her former joys in which she much delighted , She treads them under-foot , they are quite slighted , Nay altogether loathsom in her Eye , Compared with his sacred Company . Unto the place where he appoints to meet her , Thither she runs with speed , there 's nothing sweeter ; Nay there is nothing sweet , nothing is dear Or pleasant to her , if he be not there . O! saith the Love-sick Soul , in such a case May I but have one kiss , one sweet Imbrace , O how would it rejoyce this heart of mine ! His Love is better than the choisest Wine . His Name is like an Ointment poured forth , And no such Odour e're enrich'd the Earth . The Eastern Gums , Arabian Spices rare , Do not perfume , no● so enrich the Air , As the Eternal 〈◊〉 renowned Fame Of his most preci●●s and most glorious Name ▪ Perfumes my Soul , 〈◊〉 elevates my voice , Whilst gladness fills my heart : O happy choice ! My sacred Friend , my Life , my Lord , and King , Doth me into his secret Chambers bring ; Although ten thousand fall on either hand , My Soul in sa●ety evermore shall stand . Tell me , my Lord , tell me , my dearest Love , Where thou dost feed , whither the Flocks remove , And where they rest an Noon in soultry gleams , Bring me into those Shades , where silver streams Of living Waters flow , most calm and still , There , there I 'le shelter , there I 'le drink my fill . The Fountains ope , O see it runs most clear , Green Pastures by ; a ●●odg is also near , To hide in ●afety , and to sa●e from fear Of scotching heat : ●●der . this shade I 'le rest , My Love shall be inclosed in my breast . My heart sha●l be 〈◊〉 lodging-place for ever , Nothing shal me from my Beloved ●ever . The terrors of the Night shall never harm me , He saves from heat , in ●rosts his love doth warm me You Virgins who yet never felt the smart Of Love's soul-piercing and heart-wounding Da●t . If all these sacred Raptures you admire , Know , Virgins , know that this Celestial 〈◊〉 That 's kindl●d in my breast , comes from 〈◊〉 ▪ And sets my Soul into this frame of Love O he that has endured so much pain To gain my Love , is worthy to obtain Ten thousand times more love than his poor Spouse Is able to bestow ▪ yet shall my Vows Be daily paid to him , in whose sweet breast My love-sick Soul shall find eternal rest . Know , know I ne'r obtain'd true peace , befor● My soul cast 〈◊〉 on this sacred shore . All earth●y pleasures are but seeming mi●th , His presence is a Heaven upon Earth . How heavy , O how bitter was the Cross Once unto me ? to think upon the loss Or temporal comf●rts , made me to complain But no● I 〈…〉 my gain . Terrestrial joys , as dross to me appear ; My joy 's in Heaven , O my treasure 's there . Had I all Riches of both th' India's shore At my command , ten thousand times told o're , My soul would loath them , they should be abhor'd Being worse than dung , compared to my Lord. O may these Sun-beams never cease to shine , By which I see that my Beloved's mine . He is my flesh and bone , therefore will I Rejoyce the more in this Affinity . He is my All , my soul 's to him united , As Jonathaen's to David , who delighted So much in him that in his greatest trouble Dear Jonathan did his affections double : When David was in great distress and fear , Then did his love and loyalty appear . So when my dear Beloved is distrest , My love to him shall chiefly be exprest . But why , said I , distrest ? What , can my Lord , Who hath consuming power in his Word , Be touch'd by Mortals ? what , can he be harm'd , Who with all strength of Heaven and Earth is arm'd ? No , no ; I must recall that lavish strain : No hand can touch him , he cannot sustain The smallest injury from th' greatest Pow'r ; For in a breath he can his Foes devour . But now , methinks , I presently espy Upon the Earth the Apple of his Eye ; Which are his servants , nay his members dear , Which wicked men do oft oppress ; O there My Lord 's distrest : for if his Children smart , O that doth pierce and wound his tender heart . If cold or nakedness afflicts their souls , He sympathizes , and their state condoles . It sick they be , or if by cruel hands They are in Prison cast , and under bands , And there with hunger and with thirst opprest , He feels their grief , he is in them distrest . What wrong soever they on Earth receive , 'T is done to him , for which my soul doth grieve To see th' afflictions of his servants here ; This is the fruit true loyal Love does bear . Her sorrows are his woes ; for they alone , Being his members , are my flesh and bone . And all make but one Body , he 's the Head , From whence all flows , 't is he alone has shed His love abroad , in this my love-sick ●eart , Whereby I feel when any members smart . My bowels move and tender heart does bleed , VVhich makes me for his sake supply their ●eed ▪ Thus for my Christ , and for his Children's sake I 'le suffer any thing ; yea I do take My life , and goods , and all into my hands , To be disposed of as he commands But know for certain evermore that I For aid and help on him alone rely . These pleasant Fruits , O these delight the King And hereby 't is that we do honour bring Unto his Name ; all souls of the new birth , VVho are sincere , this precious fruit bring ●orth ▪ ●et not these things seem strange , because to few Do bear such ●ruit , believe the Maxim's true , That as the Sun doth by its warm reflection Upon the Earth , produce a resurrection Of all those Seeds , which in the Earth do 〈◊〉 Hid for a time in dark obscurity : Ev'n so the Sun of Righteousness doth shine Into this cold and barren heart of mine ; The precious seeds that have been scattered there Take root and blossom , nay their branches bear Sweet fruit , being the product of those Rays , VVhich that bright Sun into my soul displays . 'T is precious and most lovely in his Eye , Both 〈◊〉 it ▪ Beauty and Veracity ▪ You Vi●g●●● all who are by Love invited Into his 〈◊〉 ▪ where he is delighted With all his pleasant Fruits ▪ come , come and see , ●ow choice , f●ir , sweet , and 〈…〉 they ●e : One cluster ●ere's presented to thy view , That thou mayst s●e , and then believe 't is true . The●e be 〈…〉 which I 〈◊〉 n●w 〈◊〉 , ●●ve , Joy , and Peace , ●ong 〈◊〉 , Holiness , ●aith , Goodness , Tempera●●● a●d Charity , ●hese are the products 〈◊〉 th' A●●inity That 's made between me and my dearest Friend ; Nay , mo●e than these , Eternal 〈◊〉 i' th' end . But i● ( through sin ) thou canst not cast thine Eye On these 〈◊〉 Fruits , then know assuredly VVhen th' Vintage comes , and thou beginst to crave For one small taste , one taste thou canst not have . The ●ruitful Soul it is the King will ●●own VVith th' Diad●m of Glory and Renown . O let the●e things the Soul's affections raise , In grateful Songs to celebrate the Praise Of great Jehovah , who is King of Kings , VVh●se glorious Praise the heav'nly Quire sings ▪ ●hen let us sing on Earth a Song like this , 〈…〉 , and I am his . An Hy●● of Praise to the Sacred Bridegroom . PRaise in the Highest , Joy betide The sacred Bridegroom , and his Bride , Who doth in spendor shine : Let Heaven above be fill'd with Songs , In Earth beneath let all Mens Tongues sing forth his Praise Divine . 〈◊〉 sullen Man refuse to speak , 〈◊〉 Rocks and Stones their silence break ; for Heaven and Earth combin● To tie that sacred Bridal Knot , O let it never be forgot , the Contract is Divine . You holy Seraphims above , Who do admire Jesus's Love , O hast away and come , With Men on Earth your joys divide ; Earth ne'r produc'd so fair a Bride , nor Heaven a Bridegroom . Another . 'T is not the gracious lofty strain ; Nor record of great Hector's glory , Nor all the conquering mighty Train , Whose Acts have left the World a story ; Nor yet great Cesar's swelling fame , Who only look'd , and overcame . Nor one , nor all those Worthy Nin● , Nor Alexander's great Renown , Whose deeds were thought almost Divine , When Vic'tries did his Temples crown ▪ But 't is the Lord , that Holy One , Whose Praises I will sing alone . My Heart and Tongue shall both rejoyce , W●il●t A●g●ls all in Consort sing Alo●d with a melodious voice The praises of sweet ●ion's King ▪ O 't is his praise , that Holy One , I am resolv'd to sing alone . My Heart indites whilst I proclaim The Praises of the God of Wonder , My lips still magnifie his Name , Whose Voice is like a mighty Thunder : I 'le praise his Name , and him alone , Who is the glorious Three in One. Whose feet are like to burning Brass , Whose Eyes like to a flaming Fire , Who bringeth mighty things to pass , 'T is him I dread , and do admire : I●le magnifie his Name alone , Who is the glorious Three in One. My Heart and Pen shall both express , The Praises of great Juda's ●ion , The sweet and fragrant Flower of Jess , The holy I 〈◊〉 , the King of Zion . To him that sitteth on the Throne , Be everlasting praise alone . Whose Head is whiter than the Snow That 's driven by the Eastern Wind , Whose Visage like a flame doth show , 〈◊〉 all , yet unconfin'd : For ever prais'd be Him ●●one , Who is the glorious Three in One. I 'le praise his Name , who hath reveal●d To me his everlasting Love , Who with his stripes my Soul hath heal'd , Whose Foot-stool's here , his Throne above , Let Trumps of Praise be loudly blown , To magnifie his Name alone . This sacred Subject of my Verse , Though I poor silly Mortal should Neglect his Praises to rehearse , The ragged Rocks and Mountains would Make his deser●ed Praises known , Who is the glorious Three in One. You twinkling Stars that Day and Night Do your appointed Circuit run , Sweet Cynthia in her monthly flight , Also the bright and flaming Sun , Throughout the Vniverse make known The Praises of the Holy One. Let every Saint on Earth rejoyce Whom Christ hath chosen , let him sing , Whilst I to him lift up my Voice To sound the Praises of my King ▪ For He it is , and He alone , Hath made me his Beloved one . FINIS . There will be suddenly Publish'd another Treatise of this Author's , intituled Zion in Distress ; or The Groans of the true Protestant Church . Notes, typically marginal, from the original text Notes for div A47509-e1270 * Sat. 6. Cessant oracula Delphis † Excessere omnes Adytis Arisque relictis Dit , quibus Imperium hoc steter , ●t , &c. 
A47465	----	The display of glorious grace, or, The covenant of peace opened in fourteen sermons lately preached, in which the errors of the present day about reconciliation and justification are detected / by Benjamin Keach. Keach, Benjamin, 1640-1704. 1698 Approx. 525 KB of XML-encoded text transcribed from 165 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47465 Wing K58 ESTC R19782 12352658 ocm 12352658 60037 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47465) Transcribed from: (Early English Books Online ; image set 60037) Images scanned from microfilm: (Early English books, 1641-1700 ; 213:6) The display of glorious grace, or, The covenant of peace opened in fourteen sermons lately preached, in which the errors of the present day about reconciliation and justification are detected / by Benjamin Keach. Keach, Benjamin, 1640-1704. [1], xvi, 304 p. : port. Printed by S. Bridge, and sold by Mary Fabian ... Joseph Collier ... and William Marshall ..., London : 1698. Errata: p. vii. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Covenant theology -- Sermons. Baptists -- Sermons. Sermons, English -- 17th century. 2005-04 TCP Assigned for keying and markup 2005-07 SPi Global Keyed and coded from ProQuest page images 2005-09 Andrew Kuster Sampled and proofread 2005-09 Andrew Kuster Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Benjamin Keach Minister of the Gospel Aetat . 57. 1698 J. Drapentier del in : et sculp . THE DISPLAY OF Glorious Grace : OR , THE Covenant of PEACE , OPENED . In FOURTEEN SERMONS Lately Preached , In which the Errors of the present Day , about Reconciliation and Justification , are Detected . By BENJAMIN KEACH . PSAL. Lxxxix . 34. My Covenant will I not break , nor alter the thing that is gone out of my Lips. LONDON , Printed by S. Bridge , and Sold by Mary Fabian , at Mercers-Chappel in Cheapside ; and Joseph Collier , at the Golden-Bible on London-Bridge , by the Gate ; and William Marshall , at the Bible in Newgate-street , 1698. TO THE Unprejudic'd Reader . AS I Preach not to please Mens Ears , so but little regard ought to be had to the Scoffing Reflections of such Men , who contemn every thing of this kind , unless it consists of a Fancy-taking Modelation of empty Rhetorick , or a high Florid Stile , mixt with Wit , Learning , and Philosophical Notions . Sad it is to see that in Divine Matters , nay , in Preaching , Persons should affect New Modes and Fashions , ( as to the shame of the present Generation , they do in respect of Garbs and Dresses : ) I am not for Airy and Florid Orations in the Ministration of the Word of God , but for that plain Way of Preaching used by the Holy Apostles , and our Worthy Modern Divines . Besides , could I so Preach or Write , as is the Flesh-pleasing , Ear-tickling A-la-mode of the Times , of such who study Words more than Matter , it would be utterly dislik'd by all such Pions Christians , for whose sake , and at whose Importunity these Sermons are published . The Holy Apostle ( who tho profoundly Learned ) disclaims any Rhetorical Flourishes , or perswasive Oratory , but professes that his Speech and Preaching , was not with the Inticing Words of Man's Wisdom , but in the demonstration of the Spirit , and with Power , 1 Cor. 2.4 — I may say of some Mens Orations , or Elocutions , as Plutarch speaks of the Nightingale , who was at first taken with his delicate Notes , but when he saw him said , Thou art a Voice and nothing else . But alas , since the Sacred Scripture it self can't escape some Mens Censure , as if the Stile was rude and unpolished , ( they being destitute of that Spirit which gave them forth ; ) What can I expect to meet with from such ? Reader , The great Joy that generally appeared amongst all People upon the Conclusion of the late Peace , put me upon Preaching on this Subject ; and when I found so great a Number of Books Subscribed for , I thought I had a Call to Print and Publish them , which was the least of my Thoughts when I first entered upon this Work : And indeed I greatly fear , many will see their Expectation frustrated , ( I mean such who did not hear the Sermons Preached , but only had some small account of them ; ) yet they knowing the Author , I may see cause to recal what I speak of my Fears . I must confess , divers Worthy and Learned Men have wrote most excellently upon the Covenant of Grace , yet perhaps hardly any in the Method here used , nor under the Notions of a Covenant of Peace — In some things thou wilt find that I do differ from many Learned Men , who make the Covenant of Redemption , a distinct Covenant from that of Peace and Reconciliation , yet I desire thee to read the tenth Sermon before thou judgest who is in the right — By the Baxterian Party I expect to be called an Antinomian , for that hath been their Artifice of late , to expose the True Ancient Protestant Doctrine about Justification , &c. but others who are sound in the Faith , will ( I am sure ) acquit me of that Charge . My main design in all my Preaching ( if I know my own Heart ) is wholly to advance the Free Grace of God , through that Redemption which is in Jesus Christ , and utterly to abase the Creature , tho it may seem a hard thing to keep in an even Line , and not fall into either Extream : May be some may stumble at some Expressions about God's being Reconciled in Christ to the Elect whilst Sinners — But sure they can't think that I mean because he is reconciled in the Second Adam , that therefore he is actually Reconciled to any as they are considered in the First Adam , and abide under God's denounced Wrath and the Curse of the Law : I know I have been abused of late in Print , by some on the other Hand , but let all well weigh what I have said in my Medium betwixt two Extreams , and what is here said , and so receive Satisfaction [ if in the Judgment of any I have missed the Truth in any material Case ] I shall gladly receive Information from such , and readily embrace it upon the Evidence of Truth : For , I confess , I see but a little , and the Best know but in part — That which possibly may seem most distastful , is the frequent repeating of some things ; yet in so doing , I have followed the Directions of a very great Man , viz. That such Things that are Emphatical , should be often repeated to fix the Matter the better on the Mind of the Hearer , or Reader . Besides , they come in occasionally upon different Heads : And also I find the very same has been done by others , who are look'd upon as Stars of the first Magnitude : See the Epistle to Dr. Manton's Fourth Volume , p. 8. where you have these Expressions , viz. Let it not offend thee that some things are repeated , which frequently happens in the Course of any Man's Ministry , when the same Subject has been formerly handled . Moreover one Reason of it might be , because of the different Times of my Preaching these Sermons ; I being called oft to Preach upon other Subjects betwixt them ; neither do I think any thing is Vnprofitably repeated , it being chiefly to Refute the New prevailing Errours about Justification . Reader , Thou wilt find many of the Essential Points of the Christian Religion are handled in these Sermons , ( tho but weakly , according to that small Gift-received ; ) And also thou wilt see how Vnjustly I have been misrepresented in an Epistle to a certain Book lately Published — I do not say that thou hast all the Enlargements here Printed , as Delivered when these Sermons were Preached , especially in some of them , for if I had so done , the Book would have swelled too big , and indeed it exceeds now what I first proposed — But to Conclude , If thou dost receive any Light , Spiritual Profit , or Advantage by thy perusing of these Sermons , let thy care be to return the Praise to the God of Truth , and with Charity to cover my Weaknesses , and forget me not in thy Prayers , who am now drawing towards the Period of my Labours and Days . — But yet through God's Grace at present remain thy Servant in the Gospel for Christ's sake , From my House at Horslydown , in Freeman's-Lane , this 12th of the 3d Month , called May 1689. B. Keach . Reader , there are some Faults escaped the Press , which thou art desired to mend with thy Pen before thou readest . PAg. 76. lin . 13. for Author read Orthodox . p. 10. l. 11. a Figure is false plac'd , and also a false Break , it should be 2. This Oath , &c. p. 114. l. 5. r. which the Law , &c. p. 119. l. 4. blot out thus , and l. 7. for win r. will , and l. 13. for Creatures r. Creature , p. 120 , l. 26. for great r. greater , p. 152. l. 15. blot out the Father , p. 184. l. 29. blot out the , p. 184. in the Marginal Note for 't is read this , p. 189. l. 17. there is a General Head left out , r. 2. In opposition to that of Works , and l. 18. blot out because ; the next General Head is false also , for Fourthly r. Thirdly , and so for Fifthly r. Fourthly , &c. p. 287. l. 20. for his r. his Wrath , Wrath is left out . THE TABLE OF The Chief Heads contained in this BOOK . SERMON I. I. THE Occasion of the Author 's Preaching upon this Subject , p. 1 , 2 , 3 , 4. II. The Text divided , and the Terms explained , p. 5 , 6 , 7 , 8. III. The Doctrine raised , and the General Method proposed , containing Six Heads , viz. 1. Eight Explanatory Propositions laid down by way of premise . 2. To open all the main Covenant Transactions concerning God's Reconciliation to Man , and Man's Reconciliation unto God. 3. Open the Nature of the Covenant . 4. To shew what is given or granted to all Believers in the Covenant . 5. To open the excellent Nature of the Peace of the Covenant . 6. The general Application , p. 9. I. Proposit. That God foresaw from Eternity that a Breach would arise between himself and Mankind , p. 9. II. Prop. That this Covenant was entered into betwixt God the Father , and God the Son , in behalf of the Elect , p. 10. III. Prop. That the Breach God foresaw would rise , would be very great , opened on Man's part in 4 Particulars ; on God's part in 5 Particulars , p. 10 , 11 , 12 , 13 , 14. IV. Prop. That the Breach was occasioned by Man's breaking the Law of his Creation , or the first Covenant , p. 14 , 15 , 16. V. Prop. That there was none in Heaven or Earth that could make up this Breach save Jesus Christ , p. 16. VI. Prop. God not irreconcileable , yet acts in a way of absolute Soveraignty , p. 17 , 18 , 19. VII . Prop. That this Covenant alone proceeded from the Grace of God , p. 20. VIII . Prop. That it also results from God's Mercy to such as were consider'd in Misery , p. 21 SERM. II. Secondly , The Covenant Transactions proposed to be opened , in 6 general Heads . I. A Treaty held between God the Father and the Son about it . II. An agreement between them in Eternity . III. The Mediator of the Covenant chosen , viz. Jesus Christ. IV. The Ratification of the Covenant . V. The Proclamation , or Proclaiming this Peace . VI. When this Peace did commence , and who are included in it , p. 23 , 24. Of the first of these , viz. the Treaty , p. 24 , 25 , 26 Christ our Covenanting-Party , or Representative in this Treaty ; shewing why he is called the Messenger of the Covenant , in 4 Respects , p. 25 , 26. Secondly , Why a Mediator was chosen , and the Necessity thereof , opened in 6 Particulars , p. 35 , 36. The Son of God did actually consent to answer all those Proposals made by the Father , p. 30. Christ the Mediator must be God , he must be Man , he must be God-man , p. 38. to 42. What a Mediator signifies , p. 45. And how Christ was qualified ; with his whole Work and Office , in 9 Partic. p. 41. 55. SERM. III. Further opening Christ's Work as Mediator , in 5 particulars , which makes the whole 14 , p. 57 , 58 , &c. The Application , p. 62 , 63 , 64. The Offices of Christ , King , Priest , and Prophet , &c. opened , p. 66. to 74. The Baxterian Errors what , and also Answered ; Christ paid our Debts as a Surety , and not as a Priest , p. 71. Mr. Clark's Errors detected , a Grand Baxterian , p. 77. to 84. SERM. IV. The Suretiship of Christ opened in eight Things , p. 84 , 85. Two Grand Objections Answered , p. 90. 1. What Suretiship imports , p. 86. to 89. 2. Why Christ became our Surety , shewed for 5 Reasons , p. 92. 3. What he was to do , as our Surety , shewed in nine Particulars , p. 93. to 102. 4. Shewing how his Suretiship differs from Suretiship among Men , in three things , p. 102 , 103 , 104. A grand Objection answered , p. 103. Our Debts are paid , and yet freely forgiven , shewed in 7 Respects , p. 104 , 105. SERM. V. The Ratification of the Covenant , ( 1. ) How between the Father and the Son , p. 109 , 110. ( 2. ) By the Death of Christ , p. 111 , 112. Christ a Testator ; what a Testator signifies , p. 111. Shewing why the Covenant comes under the Notion of a Testament , or Christ's Last Will , p. 112. A Sevenfold Vse of Christ's Death , p. 113 , to 116. The Use , p. 117 , &c. 1. The Proclamation of Peace , what . 2. Who God hath appointed to proclaim it . 3. The Nature of the Proclamation . 4. The Terms upon which it is proclaimed , p. 119 , 120. 'T is the Gospel , why it may be so called , opened in 10 Particulars , p. 120. to 125. What a kind of Book the Gospel is , shewed , in 7 Particulars , p. 125 , 126. The Use , p. 128 , &c. SERM. VI. Who the Ambassadors of Peace are , viz. ( 1. ) Christ himself the Chief . shewed in 6 Particulars , p. 131 , 132 , 133. Christ excellently qualified for an Ambassador , shewed in 6 Particulars , p. 134. ( 2. ) Christ's Ministers are Subordinate Ambassadors ; Six sorts of Preachers are none of Christ's Ambassadors , p. 135 , 136. Proving Christ's Ministers are his Ambassadors , and what their Work is , opened in 11 Particulars , p. 135. to 144. Ambassadors when welcome , shewed in 4 Respects , p. 137. to 140. The Application , p. 146 , &c. SERM. VII . The Nature of the Gospel , or Proclamation of Peace , p. 151. 1. What it declares , shewed in five Particulars , p 152 , 153. 2. What it proclaims , viz. Peace and good News by Jesus Christ , God in him being Reconciled , p. 155. 3. To be proclaimed to all Nations , p. 156. 4. Free Pardon for all Sins save that against the Holy Ghost , p. 157. 5. A Universal Proclamation . An Objection , Did not Christ die for all , largely answered , p. 158 , 159 , &c. Christ no Conditional Redeemer , p. 160 , 161 Why the Proclamation runs so Universal , p. 164. ( 6. ) Shewing on what Terms Peace is offered to Sinners , p. 164 , 165 , 166. The Application , p. 167. SERM. VIII . 1. Shewing the Date of the Covenant , or when it did commence , p. 170 , 171. 2. And who comprehended in it . 3. The third general Head of Discourse , viz. The Nature of the Covenant opened . I. Proving it is the Covenant of Grace , as well as of Redemption , p. 172 , 173. ( 1. ) In it self . ( 2. ) In opposition to the Covenant of Works , p. 175 , 176. The difference between the Covenant of Grace , and Covenant of Works , opened in 9 Particulars , p. 177 , to 182. II. 'T is an absolute Covenant , shewed in 5 Things , p. 182 , to 185. SERM IX . III. 'T is a well ordered Covenant , shewed in 5 Things , p. 190 , 191. IV. 'T is a Glorious Covenant , shewed in 6 Things , p. 192 , 193 , 194. V. 'T is a full Covenant , shewed in 10 Things , p. 194 , to 198. VI. 'T is a seasonable Covenant , shewed in 3 Things , p. 198. ( 1. ) As to the time when provided , before Man sinned . ( 2. ) As to the first revelation of it . ( 3. ) As to the time of the application of the Balm of it to a Convicted , or Wounded Sinner , p. 198 , 199. VII . 'T is a sure Covenant , shewed in 6 Respects , p. 199 , 200. VIII . 'T is a Cov. of Peace , p. 201 , to 203. SERM. X. IX . 'T is a tried Covenant , shewed in 4 Respects , p. 206. X. It is one intire Covenant , largely proving the Covenant of Redemption , and Covenant of Grace essentially one and the same Covenant , p. 207 , to 222. The Covenant of Peace a Covenant of greatest Consolation , p. 222. Also an Everlasting Covenant , p. 223. SERM. XI . Shewing the Gifts , Grants , and Priviledges in the Covenant to Believers , p. 224. 1. God himself given as a Cov. Blessing , p. 225. How God comes to be our God , negatively shewed , in 3 Respects , p. 226. Affirmatively , p. 227. What an amazing Gift this is , shewed in 9 Particulars , p. 228 , to 236. First , The Good in God's Communicable Atbutes given and let out to us , p. 229 , &c. Secondly , The Son is given to Believers , p. 237 Thirdly , The Holy Spirit is given , all Grace is given , other Priviledges given , p. 238 , 239. SERM. XII . Believers are God's People by virtue of the Covenant , p. 240 , 241. 1. In what respects called God's People , negatively in 3 respects , p. 242 , 243. In the Affirmative , in 7 respects , p. 243 , &c. 2. What kind of People God's Covenant-People are , shewed in 11 Partic. p. 246 , to 252. 3. What a Blessing it is to be God's People , in 12 Particulars , p. 255 , 256. The Application , p. 256 , 257. SERM. XIII . This Peace opens a Free Trade to Heaven , p. 259. Sin stop'd up or interrupted all Trade betwixt God and Man , what this implies shewed , p. 259. What meant by a Free Trade shewed in 3 Things , p. 260 , 261. This Spiritual Trade is opened by the Peace made by Christ , p. 261. We Trade by or through a River , viz. the Spirit , this River Christ opened , p. 262. This Trade the best Trade , shewed in 4 Respects . ( 1. ) in the respect of the Subject these Merchandises inrich . ( 2. ) In respect of the things Traded for . ( 3. ) In respect of the Correspondent we Trade with , p. 263 ▪ 4. In respect of the Terms upon which we Trade , p. 264. ( 1. ) In respect of the Subject , viz : the Soul , shewed in 7 Things , p. 265 , &c. ( 2. ) In respect of the Nature of the Things shewed , in 8 Particulars , p. 268 , &c. 5. In respect of Christ we Trade with , shewed in 6 Things , p. 271 , 272. ( 1. ) Christ makes great Returns , p. 272. ( 2. ) Sure Returns . ( 3. ) Quick Returns . ( 4. ) 'T is a Free Trade without Money , p. 275. The Application , p. 276. All False Dealers will break , and why , shewed in 6 Things , p. 277. Who are Rich Traders , shewed in 9 Things , p. 279 , 280. SERM. XIV . A Summary Account of what is requisite to God's being at Peace with Man , and Man with God , p. 281 , &c. The Nature of this Peace opened , in fourteen Particulars , p. 286 , to 291. The general Application , p. 293. Christ the Covenant , or the Sum of the Covenant of Grace , shewed in eight Respects , p. 293 , to 296. How to know we have actual Peace with God , shewed in 8 Particular , p. 299. 300. A needful Caution about the Elect being Reconciled to God in Christ whilst Sinners , p. 300 , 301. The Blessed State of Believers that possess Peace , or are in a State of Peace , p. 303 , 304. The Conclusion . THE DISPLAY OF Glorious Grace OR THE Covenant of Peace Opened : In Several SERMONS . SERMON I. ISA. Liv. x. Latter Part. Neither shall the Covenant of my Peace be removed , saith the Lord , that hath Mercy on thee . I Have promised some Brethren to Enter upon the Great Subject of Peace : Not to Treat of Peace with Men , but Peace with GOD ; not National Peace , but Spiritual Peace ; And that which partly put me upon the Thoughts hereof , was , To see , and hear what Great Joy there is among us in this Nation , and in other Kingdoms and States , upon account of the Peace lately concluded betwixt the French King and the Confederate Princes . I must confess National Peace is a great Blessing , when it is given in Mercy , and it is sanctified , and well improved by those Kingdoms and People that enjoy it But whether the Present Peace may be in Mercy ( to the Nations ) or in Judgment , I know not ; Time must discover that : Alas ! What Peace can such expect , who continue in Rebellion against the GOD of Heaven and Earth ? What Peace can such a People expect who are not humbled for those Sins and Abominations which caused the righteous and holy God to bring the Plague of War and Devastations upon them ? When the Cause is not removed , what reason have we to think the Effect will cease ? GOD may it is true , take off one Rod , and yet chasten us with another ; if War and the Pestilence humble us not , Famine may be looked for . See what God speaks in Levit. 26.21 . And if you walk contrary unto me , and will not hearken unto me , I will bring seven times more Plagues upon you , according to your sins ; and ye shall eat the flesh of your Sons , and the flesh of your Daughters shall you eat , v. 29. A People may cry Peace , Peace ! when sudden Destruction is just coming upon them . I may say of the Nations of the Earth , as Jehu said to Joram's Messenger , What hast thou to do with Peace ? What Peace so long as the Whoredoms of thy Mother Jezzabel , and her Witchcrafts are so many ? What Peace can such a Nation or People look for , long to continue , whilst their horrid Wickedness , Prophaneness , cursed Oaths , Blasphemy , Drunkenness , Whoredom , Pride , Treachery , Cruelty , Cotousness , Heresies , Superstitions , and all manner of abominations abound amongst them ? know this assuredly God's Anger is not yet turned away , but his hand is lifted up still . The Seven last Plagues will over a short time be poured forth ; and whatsoever you may think of the present Peace , I fear worser things are near than what the Earth hath seen or felt yet ; we are not fallen in such an Age as to expect any long time of Peace ; No , No! God hath a fearful Controversie with the Kingdoms of the Earth ; Babylon must fall , and Sion must rise , and Jesus Christ shall Reign and Possess his Visible Kingdom . And tho Reverend Mr. Beverly , in some respect , hath acknowledged himself mistaken , yet the Church of God is greatly obliged to him for his elaborate Pains , in his careful searching out the Mystical Numbers , so as to know the time of the end of the Beasts Reign and Tyranny , and the passing away of the Second Wo. Moreover , I am perswaded he hath out-done all that went before him , and may be the World will see in a short space , that he was not much mistaken as to the Time. Therefore it will be Wisdom in all to forbear too hard Censures of this Worthy Person : Let us wait to see what will be produced by Divine Providence between this and the end of the Year 1700. No doubt but amazing Revolutions are ready to break out in the Earth . God will overturn , overturn , overturn , till he come whose right it is , viz. our Lord Jesus Christ , and it shall be given unto him . Things look abroad as if we may expect a Religious War , and such an one doubtless , will be produced when God puts it into the hearts of the Ten Kings ( or some of them ) to hate the Whore. So that from the whole we may expect God will yet take Peace from the Earth , tho blessed be his Name , we enjoy a little repose at this time . But what may such Princes and People expect , who having got Peace from abroad , continue , or raise an Open War against the Lord and his People at Home ; nay , shew their Rage and Malice ( more since ) in persecuting them than before . Oh! That all of us may be stirred up to cry to the Lord mightily for those poor People , and against their Enemies , as they are Foes and Opposers , and make War against the Lamb , and those that follow him : These things tend to cause me to conclude that the Present Peace in the European World may not last long . My Brethren , Peace made between Kingdoms and Nations may soon be broken or removed : But there is a Peace which being made shall be lasting , and never be removed : And this brings me to the Words of my Text : For the Mountains shall depart , and the Hills be removed , but my kindness shall not depart from thee , neither shall the Covenant of my Peace be removed , saith the Lord that hath mercy on thee The Text containeth a most Gracious Promise , in which are Five Things to be considered . I. Who it is that makes this Promise . II. To whom the Promise is made . III. What is contained in the Promise . IV. The Spring or Rise of the Promise . V. The Stability of the Promise . I. It is GOD , the great God and Father of Mercy which makes this Promise ; he that made and created us , see verse 5. For thy Maker is thy Husband , the Lord of Hosts is his Name , the God of the whole Earth shall he be called ; A Promise of Peace from such a King is worth regard , and to be prized by all to whom it is made . II. This Promise is made unto the Gentile Church , and therefore it wonderfully behoveth us to consider it , and lay the matter to heart ; some of those great Promises contained in the Writings of the Prophets , do peculiarly refer to the Jews , the Natural Seed of Abraham , but this wholly and particularly respecteth the Gentile Church , as you may see if you read v. 1. Sing O barren , thou that didst not bear , break forth into Singing , and cry aloud thou that didst not travel . The Jewish People were in a Legal Covenant Married to the Lord , and many among them were spiritually espoused unto him , and brought forth blessed Fruit , the Church of Israel had a numerous Off-spring ; but for a long Period of Time we poor Gentiles were passed by , God espoused us not ; the Gentiles were not Married , or taken into a Covenant Relation with God until the Times of the Gospel , and it was upon the Rejection , and casting off of the Jews , that they were grafted in , as Paul shews at large , Rom. 11. Now the Reasons why the Gentile People are called , or excited here to Rejoyce and Sing , may be these . 1. From what precedeth in the 53 d. Chapter , where mention is made of the Sufferings , Humiliation , and Passion of our Lord Jesus Christ. Surely he hath born our Griefs , and carried our Sorrows , &c. ver . 4. He was wounded for our Transgressions , he was bruised for our Iniquities . For our Iniquities , that is , for all the Iniquities of Gods Elect , not only for them among the Jews , but them also amongst the Gentiles . Therefore , Sing O Barren , sing ye Poor Gentiles , for Jesus Christ Dyed for you , he bore your Transgressions . 2. Upon the Consideration of the Promise of the Father to Jesus Christ in respect of them as well as any other , Chap. 53.10 . He shall see his Seed , or the Travel of his Soul , even them amongst the Gentiles , as well as them amongst the Jews ; i. e. He shall see all them for whom he Died , brought into a Covenant Relation with himself , even Married to him , and his own gracious Image stampt upon them ; they shall be called , he shall see them Converted , he shall enjoy them , and imbrace them in his Arms , and they shall lie in his Bosom . They are called upon to Sing ( as I conceive ) in respect of that great and glorious Priviledge of there being thus Married to Jesus Christ , who before had no Husband , For thy Maker is thy Husband . 3. From the Consideration , she is delivered from the shame of being Barren ; see ver . 4. Cry aloud thou that didst not Travel , &c. 4. Upon the Consideration of her numerous off-spring ; For more are the Children of the Desolate , than the Children of the Married Wife , saith the Lord , verse 1. Enlarge the Place of thy Tents , and let them stretch forth the Curtains , &c. verse 2. For thou shalt break forth on the Right Hand , and on the Left. This shews , that there should be a Multitude of the Gentiles Converted unto Jesus Christ ; yea , a far greater number than of the Jews , which hath been made good in the Gospel Days , and will yet more abundantly in Times that now draw very near , when the fulness of the Gentiles shall be brought in : But O! How barren is she now , that once was the Darling of Heaven , and the only Church and People of God ? hardly one Jew to be found throughout the Earth , that owns the true Messiah , or is a Believer , or a true Christian. 5. Because she shall never suffer shame any more , though for a short Time she was forsaken , and seemed not to be regarded by the Lord ; but being now Espoused , she shall perpetually be Beloved , and injoy Christs special Favour . 6. From the Consideration of the Covenant , that God has made with Christs for them ; For the Mountains shall depart , and the Hills be removed , but my Kindness shall not depart from thee , neither shall the Covenant of my Peace be removed , &c. This brings me to the next Thing . III. Which is , that which is contained in the Promise , viz. Peace , Peace is a sweet Blessing , Peace with Men is highly esteemed ; but this is Peace with God which is far better , and exceeds all kind of Peace whatsoever . Yea Peace by Vertue of a Covenant , a Covenant made by God himself , The Covenant of my Peace , saith the Lord. IV. We have the Spring or Rise of this Promise , or the grand Motive that moved God to enter into this Covenant of Peace , or to make this Promise ; viz. His Love and Mercy , Saith the Lord , that hath Mercy on thee . This shews , that the Covenant of Peace was founded for poor Creatures who were in Misery , or in a deplorable Condition , Man before his fall needed not Gods Mercy , he was the Object of Gods Love and Favour , but not of his Mercy : For Mercy extended to any Person , denotes he was in a forlorn and Miserable Condition before ; and at that Time when Bowels of Pity and Compassion were moved towards him . V. We have here also the Stability of the Promise , the Mountains that stand so fast shall , or may sooner depart , and the Hills be removed , than this Covenant of Peace can be broken or he removed ; nay , and he that saith this , is the Lord , the faithful , and true God , that cannot lie ; but to make it yet more firm , he hath sworn to his Promise ; for as I have sworn that the Waters of Noah shall no more , go over the Earth , so have I sworn that I would not be Wrath with thee nor rebuke thee ; that is , not to forsake her utterly . So much shall suffice as to the Parts , and Explanation of the Words of our Text. I shall only raise , and prosecute one Point of Doctrine from hence , viz. Doct. That there is a Covenant of Peace made or agreed upon , and it stands firm ui behalf of all Gods Elect. In the speaking unto this Proposition , I shall take this Method following , viz. 1. Lay down eight Explanatory Propositions by way of Premise . 2. I shall endeavour to open the main or chief Transactions about the bringing in , and establish-of this Covenant of Peace 3. I shall open the Nature of this Covenant of Peace . 4. I shall shew you what is contained , granted or given in this Covenant . 5. Shew the Nature of the Peace comprehended in this Covenant . 6. Apply it . Proposit. I. That God foresaw from Eternity , that Man would fall from that happy and blessed State in which he was Created ; and that a fearful Breach would arise betwixt himself and Mankind . Thereby , Had it not been thus , there would have been no room , no need , no occasion for God to enter into a Covenant of Peace with his own blessed Son , in behalf of Mankind without a War foreseen , there could I say , be no occasion of a Covenant of Peace and Reconciliation . II. Proposition , That this Covenant of Peace was entered into between the Father and the Son before the World began . Hence the Apostle saith , ( aluding to this Covenant ) ▪ God hath saved us , and called us with an holy Calling , not according to our Works , but according to his own purpose and Grace which was given us in Christ Jesus before the World began . Moreover , Our Lord Jesus saith , that he was set up from everlasting , from the beginning , or ever the Earth was . That is ordained , substituted and anointed to be the great Representative and Covenanting-Head in behalf of all the Elect of GOD. III. Proposition , That the Breach which God foresaw would arise , would be very great , or a most amazing or fearful Breach betwixt himself and lost Mankind , and that it was so might abundantly be demonstrated . It was a Breach occasioned by Sin , God did not first fall out with us , or proclaim War against Mankind ; but we first broke that League and Covenant of our Creation with God ; Man rebelled against his Creator , casting off his Obedience and Allegiance , and subjected himself to Sin and the Devil , Lo this only have I found , that God hath made Man upright , but they have sought out many inventions . Tho all the Wickedness that is in Man's Heart , that Deceit , Hypocrisie , and streams of Filthiness that is there , Solomon , the Wisest of Men could not find out : Yet this he had discovered , viz. the Fountain of it , namely Original Sin ; or what it was that first caused that Breach and War which is between God and all Unconverted Men , or all ungodly Ones in the World. And now , That it is a fearful Breach appeareth , 1. In that Man run away from God , and hid himself , And the Lord God called unto Adam and said unto him , Where art thou ? And he said , I heard thy Voice in the Garden , and I was afraid , because I was naked , and I hid my self . That God who was before the Object of his Love and Delight , was now become Terrible unto him because of his horrid Sin and Guilt which lay upon him . 2. It was an unreasonable act of Disobedience , and most horrid Rebellion , considering what God had done for Man , and how Great , Noble and Honourable God had made him ; he formed Man in his own Image , and made him capable of enjoying sweet Fellowship and Communion with his Creator ; he made him Lord and Governour of all things on Earth , and gave him a lovely , beautiful Spouse to be a sit help meet for him ; he gave him power to stand in that happy Estate , tho he left him in a possibility of Falling to prove his Fidelity and Obedience to his Maker . But Man cast horrid Contempt upon God by his Unbelief . He disbelieved the true and faithful God , and believed the Devil , that Father of Lies , and so gave more Glory to Satan , than to his blessed and most rightful Sovereign . 3. The Dismal Nature of this Breach further appears on Man's part , by considering of that vile and abominable Enmity which is in the Hearts of all Mankind ( who abide in that old Nature ) against God as the effects of that first Sin , The carnal mind is enmity against God , for it is not subject unto the Law of God , neither indeed can be ; he doth not say , it is an Enemy , but in the abstract , it is Enmity ; an Enemy ( as one observes ) may be reconciled , but Enmity can never be reconciled : Man by this Sin came to be alienated in the highest degree from God , having the Vnderstanding darkned , being alienated from the life of God : And in another place , saith the same Apostle , And you that were sometimes alienated and enemies in your minds by wicked works , yet now hath he reconciled . 4. This still further appears , In that all Men naturally resist God and his good Spirit , they fight against God , Ye stiff-necked and uncircumcised in heart and ears , ye do always resist the Holy Ghost , as your Fathers did , so do ye . Nay , they are called haters of God , The haters of God ( saith David ) should have submitted themselves . Ye have both hated me and my Father , saith our blessed Lord. What can render Sin more evil , or Man more vile than to be called a Hater of God , they are haters of God and despightful ; Their soul , saith the Lord , abhorred me , and my Soul loathed them . Moreover , They are said to be Contemners of God , they even dare God to his Face , and harden their Hearts against him , Wherefore doth the wicked contemn God ? He saith in his heart , thou wilt not require it ; They fear him not , they atheistically deny his Providence , nay , his very being ; or wish at least there was no God. And all this is the fruit and effect of Man's Rebellion or of his First Sin. II. As this in part sets out the Nature of this fearful Breach by reason of Sin on Man's part ; so also hereby God is become an Enemy to Man ; and hence David saith , The face of the Lord is against them that do evil , to cut off the remembrance of them from the Earth . Some conceive by the Face of God here , is meant his Anger , because Anger discovers it self in the Face ; others think by the Face of God in this place , is meant all his Attributes , his Justice , Wisdom , Power , Holiness , &c. are set against them . 2. GOD is said to abhor the ungodly , the wicked boasteth of his hearts desire , and blesseth the covetous whom the Lord abhorreth . This is an amazing Text , and enough to terrifie all greedy Worldlings , or covetous Persons , and such that commend and bless them . True , all Sinners are abhorred upon the account of Sin , ' yet none more hated and abhorred than the covetous Person is , Covetousness is Idolatry . 3. It is said , That God is angry with the wicked every day , if he return not he will whet his Sword , he hath bent his bow , and made it ready , he hath also prepared for him the instruments of Death , he hath drawn his Sword , his Bow is bent , and his Arrows are on the string ready to shoot . Ah! Who is able to Encounter with such an Enemy , or to stand before his Indignation 4. He hath laid all Mankind , as considered in the First Adam , under the Curse of the Law , Cursed is every one that continueth not in all things which are written in the Book of the Law to do them ; yea , the Elect themselves by Nature are Children of Wrath as well as others : All the World is become guilty before God ; such is the Nature of the Breach through Man's Sin and Disobedience in breaking the Law of the First Covenant . 5. The Wrath of God abides upon all them that believe not : Brethren , the Sentence is past upon all the whole Race of Mankind , in the First Adam , even the Sentence of Everlasting Death : They are all condemned already , tho the Sentence is not presently executed . IV. Proposition : That the Breach betwixt God and Man , was occasioned by the violation of the First Covenant which God entered into with Adam , as the Common or Publick Head and Representative of all Mankind ; which Covenant was a Covenant of Works ; I say , God gave a Law , or entered into a Covenant of Works with the First Adam and his Seed , and in that Covenant he gave himself to be our God , even upon the strict and severe condition of perfect Obedience , personally to be performed by Man himself , with that Divine Threatning of Death and Wrath if he broke the Covenant , In the Day thou eatest thereof thou shalt surely die . Yet some may doubt ( as one observes ) whether this was a Covenant of Works , because here is only a threatning of Death upon his Disobedience to this one positive Law. Answ. ( But as he well observes ) Man in his First Creation was under a Natural Obligation to universal compliance to the Will of God , and such was the Rectitude of his Nature , it imports an exact Conformity to the Divine Will , there being an inscription of the Divine Law upon Adam's heart , which partly still remains , or is written in the hearts of the very ▪ Gentiles ( tho much blur'd ) which is that light which is in all , or that which we call The light of Nature . Tho evident it is that God afterwards more clearly and formally repeated this Law of Works to the People of Israel , it being written into Two Tables of Stone , tho not given in that Ministration of it for Life , as before it was to Adam ; yet as so given , it is by St. Paul frequently called the Old Covenant , and the Covenant of Works , which required perfect Obedience of all that were under it , to their Justification at God's Bar , and so made Sin appear exceeding sinful , and tended to aggravate Man's Guilt and Misery upon his Conscience , tho the Design of God hereby was to discover unto Man how unable he was in his Fallen State to fulfil the Righteousness of God , that so that Law , together with the Types and Sacrifices , might be a Schoolmaster to lead us to Christ. Now in that Ministration of the First Covenant given to Israel when they came out of Egypt , there seemed to be a mutual Contract and Stipulation betwixt God and them , God enjoin'd perfect , universal and continual Obedience of them , and they promised and covenanted formally so to do . 2. Brethren ! Pray consider , The First Covenant required Perfect Righteousness of Man as the condition of his Justification , &c. and that not enjoined by the Holy God as a simple act of his Sovereignty ( as some conclude ) but as it resulted from his Holiness , and the Rectitude of his Nature : It being inconsistent with the Justice , Holiness or Purity of God's Nature , to justifie any Man who is not perfectly righteous , or wholly without sin , even in Thought , Word and Actions . 3. That Adam before the Fall had Power to answer this Covenant of perfect righteousness , and which he was obliged to do ; yet had no Surety to engage to God for him . 4. Moreover , he breaking this Covenant ( as you have already heard ) he was utterly undone , and all his Off-spring in him , and his Credit being lost for ever with God , the Lord will not Treat with him any more , nor enter into any Terms of Peace without a Surety , and that too upon the Foundation of a better Covenant , or not at all . V. Proposition . That there was none in Heaven nor Earth , I mean neither Men nor Angels , that could make up that Breach which Sin hath made between God and Man. And as no Man nor Angel could do it , so no Repentance , no Tears , tho Tears of Bloud , no Reformation , nor any Sacrifice , no not a Thousand Rams , nor Ten Thousand Rivers of Oil , nor the fruit of the Body . I say , none of these could atone for the Sin of the Soul , or make our Peace with God. It is not enough for a Man to say , he will sin no more , for he hath sinned , and stands obliged to God to pay Ten Thousand Talents , and yet hath not one Farthing to repay ; neither will God forgive one Rebel or any Debter the least Mite , as a simple act of Mercy , but doth require a Full Satisfaction for the whole Debt . Moreover , Man is both a Debter and a Criminal . VI. Proposition , That God presenteth himself not as an unreconcilable Enemy , for tho he be Just , yet he is gracious ; Mercy and Goodness are a like glorious Attributes , or Properties of his Nature , as Justice , Holiness , &c. Yet the Display of his Favour , Love , Mercy and Goodness , ought to be considered with respect had to his absolute Sovereignty . He was , my Brethren , No more obliged to magnifie his Mercy in a Surety and Saviour to Mankind , than he was to the Fallen Angels ; he had not been unjust if all Adam's Posterity had ▪ been cast into Hell , and not one Soul saved ; as he is not unjust in throwing all the fallen Angels into Hell for ever , without affording one of them any Relief , Redemption , or hope of Recovery ; neither is he obliged to save the whole Lump of Mankind , either in a way of Justice or Mercy , because he is pleased to save a remnant of them . God was at the liberty of his Will whether he would make this World or not ; it was , I mean , the only Act of his Sovereignty ; its actual existence in time , was according to his absolute Decree and Purpose from Everlasting ; and according to his absolute Sovereignty he governs and disposes of all things , and may do what he will with his own : All Nations tremble before him , whom he would he slew , and whom he would he kept alive . The most High doth according to his Will in the Armies of Heaven , and among the Inhabitants of the Earth , and none can stay his hand , or say unto him , what dost thou ? So he hath mercy upon whom he will have mercy , and compassion on whom he will have compassion , and whom he will he hardeneth . He called Abraham , and revealed himself to him , and let the most of Mankind in his days remain ignorant of him as to Salvation by Jesus Christ : He also entred into a Covenant with the Seed of Abraham , and gave them his Laws and Ordinances , he did not do so to any other Nation : And in Gospel Times he called a few poor and illiterate Fishermen , and such like Persons , and let the Pharisees and Learned Rabbins remain under the power of Sin and Satan ; and all this as the act of his own absolute Sovereignty , and Good Pleasure of his Will , as our Lord sheweth , At that time Jesus answered and said , I thank thee O Father , Lord of Heaven and Earth , because thou hast hid these things from the wise and prudent , and hast revealed them to Babes : Even so Father for so it seemed good in thy sight . So now , at this day , he sends the Gospel into one Nation , and not into another ; and then also in such Nations where the Gospel is Preached , it is but here and there clearly opened ; Nay , and many who come under the powerful Ministration of the Gospel , have it only come unto them in Word , that which is the savour of life unto life to some , is the savour of Death unto Death to others . Now from whence is all this ? but meerly from the Sovereignty of God , or good pleasure of his Will , for It is not of him that willeth , nor of him that runneth , but of God that sheweth mercy . God's special Love and Election is not from any Man 's willing , or running ; it riseth not from Natural Powers emproved , not from his Desires , Good Deeds , or Good Inclinations , or from the fore-sight of his Faith and Obedience ; but from and of God's meer Mercy , Sovereign Grace and Favour : The Truth is , to deny God to have the power of his own Free Act in dispensing his own Sovereign Bounty , is to Eclipse his Glory , and to render him to have less Sovereign Power than that which he hath given , and alloweth to Mankind : May not a Man shew his Favour and Goodness in redeeming a few Captives , out of a Multitude , who wilfully brought themselves into Bondage , but he must redeem them all , or be unjust ? Or cannot a Man give a bountiful Gift to One or Two poor Men in a Parish , but he must bestow like Bounty to all the Poor in the said Parish ? Or , can't a King contrive and enter into a Covenant of Peace for a few Rebels that have ( with a Multitude of others ) taken up Arms against him , but he must be charged with Injustice , because he did not extend like Favour in the said Covenant to them all ; sure , no Man , in his right Senses , will deny him this Liberty : And now , Shall not GOD have like power to dispense his Sovereign Grace to whom he pleaseth , who is said to do all things according to the pleasure of his own Will , and eternal purpose in Jesus Christ ? Proposition VII . And from hence it appeareth , That the Covenant of Peace is the Covenant of Grace . For tho the Covenant of Peace , in respect had to Christ , as our Mediatour , Head and Surety , was upon the Condition of his Merits ; yet as to the Design , End and Purpose of it , in respect of us , it was only an act of Pure Grace ; hence said to be according to the good pleasure of his Will , Ephes. 1.5 . And to the praise of the glory of his Grace , v. 6. 1. It was the Free Grace of God the Father to vouchsafe us a Substitute , a Saviour , a Mediator of this Peace , and to Choose , Ordain and Appoint his own Son to be the Person , and to accept him in our stead . Oh! What Favour is this ? God so loved the World , &c. 2. And it was the Free Grace of God the Son to engage himself to the Father , to enter into this Covenant to make our Peace ; the Glory of Both Persons equally shine forth to the amazement of all in Heaven and Earth , the Counsel of Peace was between them both . 3. Nay , my Brethren , the Free and Rich Grace of God in this Covenant is to be adored , even as to the Main and Ultimate End and Design thereof , Not according to our Works , but according to his own Purpose and Grace , which was given to us in Christ before the World began . The whole Contrivance , Foundation and Rise of this Covenant of Peace , is of love and Grace ; Neither do we receive any Grace from God in Time , but as it results from the Covenant of Peace made with us in Christ before all Time ; But this I purpose to enlarge upon further when I come to open the nature of the Covenant . Proposition VIII . And as the Covenant of Peace is the Govenant of Grace ; so it results from God as an act of Infinite Mercy ; It is therefore a merciful Covenant ; it was not made with Man considered in his State of Innocency ; for Man , as so considered , could not be the Object of God's Mercy ; for tho God appeared very good and gracious to us in our First Creation , and as we came out of his Hands , and that many ways ; Yet such was our Happy State , that we stood then in no need of Mercy ; for where Mercy is shewed , it is to such that are in Misery ; but before Man fell he knew no Misery , Pain or Sorrow ; but when God first cast his Eyes upon us , and entered into this Covenant of Peace with his own Son for us , he saw us lie in our Bloud , and fallen under his Divine Wrath and Anger ; and this indeed the very name of the Covenant of Peace doth import : There was no need of Peace had there not been a War , or a fearful Breach between God and us ; and that this Covenant results from God's great Mercy , read again my Text , Saith the Lord that hath mercy on thee . God foresaw us cast out like a wretched Infant in the day of its Nativity , whose Navel was not cut , neither washed in Water , nor salted , nor swadled at all ; and what doth God say more , None Eye pitied thee to do any of these things for thee , but thou wast cast out in the open Field , to the loathing of thy person in the day thou wast born . This was the time of his Love , and also of his Pity and tender Mercy ; And when I passed by thee I saw thee polluted in thine own bloud , ver . 6. that is , when he was first concerned for us , in this Covenant of Peace , and entered into that holy Compact with his own Son : Behold , thy time was a time of love , and I spread my Skirt over , and covered thy nakedness ; yea , and I sware unto thee , and entered into Covenant with thee , saith the Lord , and thou becamest mine . This was the time of God's entering into Covenant with his Elect , viz. it was with them in Christ , and what of this is actually accomplished on us in Time , in our own Persons , is but the execution of all that Grace , Pity and Mercy manifested to us in Christ from Eternity ; he then shewed his Eternal Purpose of Compassion towards his Chosen , and he then said in his blessed Covenant to them live . I should now proceed to the next general Head , but shall say no more at this time . SERMON II. ISA. Liv. x. the last part of the Verse . Neither shall the Covenant of my Peace be removed , saith the Lord that hath mercy on thee . Doct. THAT there is a Covenant of Peace made and agreed on , and standeth firm in behalf of all the Elect of God. The last Day we spoke to those Explanatory Propositions proposed to be opened by way of premise . And now to proceed to the next General Head. Secondly , I shall endeavour to open the main or chief transactions about the bringing in this Covenant of Peace . There are my Brethren , Six Things to be considered in a Covenant of Peace among Men , and so also in and about this Covenant . I. A Treaty , or a Solemn Consultation , or a Treating about the Terms of Peace . II. An Agreement upon the Terms proposed . III. Who the Mediator is of this Covenant of Peace , together with his Work and Office. IV. The Ratification of the Covenant . V. The Proclamation or proclaiming the Peace . VI. The Time when the Peace shall commence , and who are included in it , and what is required in order to their actual possession and enjoyment thereof . My Brethren , These are the main things that are contained in , and about a Covenant of Peace among Men , as the chief Covenant Transactions ; and my Purpose is to speak unto these Six things particularly : Tho I grant there is some difference between a Covenant of Peace between Kingdoms and States among Men , and this Covenant ; especially concerning the Work of the Glorious Mediator of this Covenant , and a Mediator of Peace concluded between Earthly Princes and States : As we , God assisting , shall make appear . But to proceed : I. Concerning the Treaty , or Treating about this Covenant . My Brethren , Commonly Princes and States appoint their Extraordinary Embassadors or Plenipotentiaries to Treat about the Terms upon which they design and are willing to conclude a Peace after a ruinous and destructive War : They do not Treat about it in their own Persons ; but the Treaty of Peace in this Covenant was only between God the Father , and God the Son ; Sinners then had no actual Being , or did not exist , and therefore could not send any Plenipotentiary to agitate Matters on their behalf . It is true , Our Lord Jesus Christ is called The Messenger of the Covenant whom we delight in . He is indeed our Delegate , Messenger or Trustee ; but the Father alone , and not we Delegated that Office and Power to him , for us , and on our Behalf , out of his own Sovereign Grace and Goodness before the World began . This Name of Messenger of the Covenant doth 1. Denote Christ's Dispensatory Employment , Work and Office , and his free and voluntary condescention to undertake in this Treaty , according to the Design , Purpose and Will of the Father , as our great Trustee , Embassador and Plenipotentiary . And 2. He may not only be called The Messenger of the Covenant , as our great Representative to Treat with the Father in Eternity , upon the Terms of our Peace ; but also in his being sent from Heaven to Earth , actually to work about , and accomplish all things that were agreed on between them both ; concerning the making of our Peace . He travelled from Heaven to Earth on this Errand , and to effect this blessed Work. 3. He may be so called , because he is the Messenger that published the Happy News of the Peace contained in this Covenant , in the clear and glorious Ministration of it : Hence it is said , it was first began to be spoken by the Lord. Our Lord Jesus is the great Apostle , and Chief Minister and Messenger of the New Covenant , a Minister of the Sanctuary , and of the true Tabernacle , which the Lord pitched , and not Man. 4. He is the Messenger who doth interpret , open and explain all those dark and obscure Mysteries contained in the Covenant of Peace , that were kept secret and hid from the beginning of the World ; He is that Messenger , one of a thousand : All things ( saith he ) are delivered unto me of my Father ; and no Man knoweth the Son but the Father ; neither knoweth any Man the Father , save the Son , and he to whomsoever the Son will reveal him . No Man hath seen God at any time , the only begotten Son which is in the bosom of the Father , he hath declared him : But no more as to this now . 1. I shall prove that there was a Covenant between God and Christ , or a blessed Treaty about our Peace before the World began , see Psalm 89. v. 3. I have made a Covenant with my chosen . God first chose his Son as the Representative , Covenanting Head and Surety of his Elect , and then Treated with him about the Terms of our Peace . It is said to be made with David , but no otherwise than as he was a Type of Christ. It is Jesus Christ who is the true David , My Mercy will I keep for him evermore , and my Covenant shall stand fast with him : Hence our Blessed Lord , it is said , was delivered by the determinate counsel and foreknowledge of God. 2. Here are the two Covenanting Parties the Covenant of Peace is between them both : that is , between the Lord of Host , and the Man who is the Branch ; betwixt them it was consulted , agreed to , or concluded , I was set up from everlasting , from the beginning , or ever the Earth was : that is , as the Covenant-Head of all God's Elect , or as Mediator and Peace-maker between God and them , and this setting up that , clearly implies a Covenant or holy Compact that was between them both . 3. The consent of two Parties , or more , upon the Proposals made by the one Party , and the agreement of the other , tends to make a formal Covenant , so here was , my Brethren , a mutual re-stipulation betwixt God the Father and Christ about our Peace and Redemption . For here were things commanded by the one , and agreed to be done in obedience by the other : In these Transactions the Father makes Proposals to the Son , and shewed him what he will have him do , if ever our Peace succeed and is made . And 4. Moreover , Upon the doing of which many great Promises are made to Christ for the Merit or Desert of his Work , and to the Elect in him , out of meer Grace , for Christ's sake , or for his just deservings ; hence our Lord saith he came to do the will of his Father , This is the Will of him that sent me , &c. he laid down his Life as his Father commanded him ; he knew it was according to the Eternal Compact , Purpose ▪ and Decree of his Father , unto which he consented ; God the Father agreed to prepare the Son a Body , the Son consented to assume our Nature , or take that Body , Then said I , lo , I come to do thy Will O God! and in that body he was enjoined to die , I have power to lay down my life , and power to take it up again , this Commandment have I received of my Father . Also these Faederal Transactions betwixt God the Father and Jesus Christ are held forth in Isa. 53.10 , 11 , 12. He shall make his Soul an offering for Sin , this was that which Christ was obliged to do ; and then we have the Promise of the Fathers to him , ( 1. ) Of justifying of many . ( 2. ) Of seeing his Seed , He shall see his Seed . ( 3. ) That the pleasure of the Lord shall prosper in his hand ; he shall have them all united to himself , pordoned and saved for ever . Again Isa. 42.6 . The Covenanting Parties are mentioned , the Father saith , I. will give thee ( that is , thee my Son ) for a Covenant to the People . Here 's the Father's Designation and first Sealing of our Lord Jesus Christ to the Mediatorial Office and Employment . Moreover , Our Lord Jesus readily complied with the Father's Purpose and Will herein , The Lord God hath opened mine Ear , and I was not rebellious , I gave my Back to the Smiters , and my Cheeks to them that plucked off the Hair ; I hid not my Face from shame and spitting . I gave consent thus to do , I readily yielded to my Father's Pleasure herein ; and in the Fulness of Time he actually thus suffered to fulfil and answer the Terms of this Covenant . I will declare the Decree , ( or as Dr. Hammond reads it ) the Covenant : that is , I will publish or manifest that which was agreed upon betwixt God the Father and me This my Brethren , was long kept secret , but it is now clearly revealed , The secrets of the Lord is with them that fear him , and he will shew them his Covenant . The Hebrew Word Decree , the Learned in that Language render Statute , Decree , Agreement , Pact , Covenant ; the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here used ( saith a Learned Author ) is in the Scripture sometimes promiscuously , or synonimously used with the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is usually render'd Covenant ; Covenant is taken either properly or figuratively . First Properly , for a mutual Contract , Compact or Agreement between two Parties , which differs from a Law which is without Obligation on the Lawgiver ; and also from a single Promise which is without Stipulation . Covenant may be thus taken ( as one Notes ) i. e. in a proper sense when applied to the whole Covenant of Peace or Grace . between the Father and the Son , because there was a mutual Stipulation . 2. Figuratively , For a bare Promise ; so it was to Noah , Gen. 9.9 . and so the Covenant of Grace run to Abraham , viz. being no more than a free Promise of God ; and thus we are to take the Word Covenant when it refers to us in Christ , for we receive no Covenant-Blessings upon any mutual Stipulation betwixt God and us , upon or from the Merit of our Work , but all upon the account of Free Grace , and of Christ's Covenant with God , and by vertue of that Faederal Union we had then with him ; for all things which we receive in Time , was promised to us in Christ from Eternity ; therefore the Elect must faederally be considered in Christ from everlasting : The Covenant of Peace with Christ , my Brethren , was not made simply for himself , but for the Elect ; he merited that we might possess : True , all is to him of meer Desert and Merit ; but to us in him , of meer Grace and Favour . So much as to the first thing that was proposed to be opened , viz. That there was a Treaty or Treating between the Father and the Son about this blessed Covenant of Peace . II. I shall shew you more fully , That there was an Agreement upon the Terms . Or , That the Son of God did consent to what the Father proposed . 1. It is very evident from what hath been said , That God proposed Matters to his own Son ; or what he must do to procure , and establish the Covenant of Peace ; but let me add here one or two Scriptures more to shew you that Christ consented unto those Proposals made by the Father , I the Lord have called thee in righteousness , and will hold thine hand , and will keep thee , and give thee for a Covenant of the People , for a light unto the Gentiles : to open blind eyes , to bring out the Prisoners from the Prison , and them that sit in darkness out of the Prison-House . And in Isa. 49.5 , 6. it is said , And now saith the Lord that formed me from the Womb to be his servant , to bring Jacob again to him , tho Israel be not gathered , yet shall I be glorious in the eyes of the Lord , And my God shall be my strength : And he said it is a light thing that thou shouldst be my Servant , to raise up the Tribes of Jacob , to restore the preserved of Israel , I will give thee for a light to the Gentiles , that thou mayst be my Salvation to the ends of the Earth . These things all Expositors that are Orthodox agree were spoken by Jehovah to Jesus Christ , and do contain Proposals concerning the Covenant of Peace . And now 2. Let us in the next place consider of such Scriptures that prove that Christ did consent unto these Proposals . To this effect , see Prov. 8.22.23 , 24. The Lord possessed me in the beginning of his way , before his work of old . I was set up from everlasting , from the beginning , before ever the Earth was . When there was no depths I was brought forth , when there was no Fountains abounding with Water , 30 , 31. Then was I with him as one brought up with him , and was daily his delight , rejoicing always before him , rejoicing in the habitable part of the Earth , and my Delights were with the Sons of Men. As this Text proves the Eternity of the Son of God , who is the substantial , eternal Wisdom of God ; so also it shews there was a voluntary and ready consent in our Lord to undertake in the Work of our Peace and Redemption , that he was set up and did agree to undertake , as our Mediator , to make our Peace with God ; and also , that he took pleasure in his so engaging on our behalf ; To this , let me add what David in the Person of Christ speaks , Sacrifice and Offerings thou didst not desire , mine ears hast thou opened ; Burnt Offerings and Sin Offerings hast thou not required , then said I , lo I come to do thy Will O God. This place is cited by the Apostle , Wherefore when he cometh into the World he saith , Sacrifice and Offerings thou wouldst not , but a Body hast thou prepared me . In Burnt Offerings and Sacrifices for sin thou hast had no pleasure . Then said I , lo I come , in the Volmn of the Book it is written of me , to do thy Will , O God. Nothing can more fully shew Christ's chearful Consent ; What God the Father required , Jesus Christ yielded to do , which was , to make satisfaction for Sin , in his Body on the Tree , and so to make our Peace with the Eternal Jehovah . I. Consider who the Persons transacting and treating with each other were , even God the Father , and God the Son ; the Father stands upon satisfaction to his Law and Justice , or demands the whole Sum or Price of our Redemption , that so our Peace might be made , and Christ engageth to give it . II. The business or grand Matter transacted , I say , betwixt them was our Peace and Reconciliation unto God , and so to recover all God's Elect from Sin , Wrath and Misery , and work about their Eternal Happiness ; the Elect , tho not then in Being , yet are here considered as fallen , wretched and forlorn Creatures . III. That the Manner or Nature of these Transactions were faederal , or in a Covenant-way , one Person mutually engaging and stipulating with the other : The Father stands upon the strict demands of Law and Justice , the Son consents to glorifie the Father therein , and raise the honour of all the Divine Attributes , which in time he did do , I have glorified thee on Earth , I have finished the work thou gavest me to do . And now Father , glorifie me with thine own Self . As if he should say , the Terms agreed upon , or thy Demands are done , therefore let me have my Reward , and let mine Elect be made one in us ; Let me not only Personally be one with thee , but also Mystically one , and so be glorified , as it is due to me , as the Hire or Reward of my Work. IV. If any ask when this Covenant or holy Compact was made , I told you , and say again , it bears Date from Eternity , or before the World began , when we had ( as I said before ) no Existence but only in the Eternal Decree and Purpose of God. Moreover , Remember this Covenant was made with Christ for us , and in him with us , for all that Grace which is given to us in time , was promised unto us in Christ , nay given to us in Christ from Eternity , 2 Tim. 1.9 . Tit. 1.1 , 2 , 3. as our Surety , Covenanting-Head , and blessed Representative . As to the special and particular Articles agreed upon , on which the Covenant of Peace was made and concluded , I shall open them under the next Head of Discourse . V. Commonly in all Treaties , or Covenants of Peace amongst Men , there is a Mediator chosen . So God chose a Mediator of this Covenant ; yet his Work as Mediator , greatly differs from the Work and Office of all other Mediators , as I might make it appear : For Christ is not only Mediator of the Covenant , but Surety , Messenger and Testator of it also : And as he is considered Mediator , he is invested with a Threefold Office more particularly , which Offices he faithfully executeth in order to the making our Peace with God , in reconciling God to us , and us to God , which I purpose to treat of and open in order . The Work of our Mediator is not barely to see our Peace made , or to labour by Intreaty to bring each Party to Moderation , and pliable Terms , and to see every thing done according to the Preliminaries agreed upon ; but the whole Work of making Peace is solely committed to our Lord Jesus Christ , not to see others do it , but he himself doth it all , even all that God requires on his part , and what is necessary to be done for us , in us , and by us also . I. Let it be also considered , That God would not make any Covenant of Peace with us without a Mediator , without such a Mediator ; and that Jesus Christ alone is the Mediator , is evident , There is one Mediator between God and Man , even the Man Christ Jesus . I say , God chose his Son to be the Mediator of this Covenant of Peace : and hence he is said to be given for a Covenant unto the People , that is , as some conceive , To be the Mediator thereof . II. God the Father's Demands must be granted ; he will not suffer his Just Right and Honour to be invaded , nor his Glory eclipsed , therefore was this Mediator chosen ; besides the Sanction of his Holy Law must be preserved ; Private Persons may forgive Offences , as they please ; but the Just and Holy Governour of the World , will not , cannot pass by Offences till the end of Government be secured , that so his Holiness and Justice be not stained , nor his Law fall to the Ground : Hence one main Article proposed was , That the Mediator of our Peace do make full Satisfaction , and if he doth not this , there could be no Covenont of Peace concluded ; this therefore was the result of that Counsel of Peace held in Eternity . III. There was I say , a necessity for the Son of God to be both Mediator and Surety of this Covenant : I do not say , that there was a necessity laid either upon the Father or the Son to enter into this Covenant of Peace for us : No , no! But if God will in a way of Free and Sovereign Grace enter into such a Covenant for Mankind , there was a Necessity for Christ to be the Mediator and Surety of it ; I say , Necessity , so far as we can , or are able to conceive , in respect of this Matter . 1. Because God hath not revealed , or made known any other way by which our Peace could be made , but by a Mediator , I do not say , that God could not any other way make our Peace , but that he could not in reguard of his own Honour ( so far as it appeareth unto us . ) Moreover , if God hath not made known any other way , then there is no other way for us to obtain Peace with him : But no other way is made known . 2. There could be no other way , as we can conceive , because the breach that was between God and us , must be made up by a full satisfaction to the Law and Justice of God , God being Just as well as Gracious ; and hence one end why Christ was made a propitiation through Faith in his bloud , was To declare his righteousness for the remission of sins that are past , through the forbearance of God , v. 25. To declare , I say , at this time his righteousness , that he might be just , and the Justifier of him that believeth in Jesus , vers . 26. that is , That no wrong might be done to the Essential Purity of God's Nature , or Rectitude of his Will ; nor yet to his immediate Justice , by which he cannot but hate Sin , and for it require a Satisfaction . 3. In regard of the Truth of God's Threatning pronounced against all Mankind in Adam , upon his Disobedience , legal Threatnings are such , that they admit of no Pardon , without Satisfaction be made to the Justice and Holiness of God ; and this was signified by all those Typical Sacrifices and Offerings under the Law ; therefore in vindication of the Truth or Veracity of God , together with the Honour , Equity , and Sanction of the Law , there must be Satisfaction made , or no Peace with God , for fallen Mankind ; and this could not be done but by such a Mediator as Jesus Christ is . For that which could not be done by Men or Angels , nor as a simple Act of God's Mercy , without the Impeachment of his Holiness , Truth , and Justice , &c. could not be done at all : But no pardon , no Peace could be procured by Men nor Angels , nor as an absolute or simple Act of Mercy , without the Impeachment or eclipsing the Glory of the Attributes of God's Justice , Truth , and Holiness , &c. therefore it could not be so done at all . 4. To say God might have entered into a Covenant of Peace for us any other way than by the Mediator Jesus Christ , or through his Death and Atonement would ( as one observes ) reflect upon his Love to his own dear Son : For why should the Son of God be made a Curse for us , or suffer the cursed Death of the Cross , to make our Peace , if Peace could be made any other way , without the least injury to the Justice , Law , or Holiness of God , &c. No doubt my Brethren , but that the Son of God had been spared , if he had foresaw that our Peace might have been made some other way . Moreover , would it not then follow that there might have been two Ways to obtain Peace and Reconciliation with God , which is contrary to what our Blessed Lord says , No Man cometh to the Father but by me ; that is , cannot come to have Peace with God any other way , but by me , by my Death , or through my Blood , nor without believing , or depending upon me : For thus it is with the adult . 5. There is no other way of Peace with God , and therefore a Necessity of Christ's Mediation ; because without the shedding of Blood , there is no Remission ; no Pardon , and so no Peace ; there could be no discharge from the guilt of Sin , no removal of the Punishment of Sin , nor any Purgation from the filth and pollution thereof , without the Blood of Christ be shed . 6. Because it is positively said , There is no other Name given under Heaven whereby we must be saved : If there is no other Name , Way , or Means given , but by Jesus Christ ; then there is a Necessity that our Peace be made alone by him : But this is so , therefore there is a Necessity of Christ's Mediation . In the next place we will enquire what is absolutely necessary for the Mediator of our Peace to do , or were Requisites in him , according to the Articles agreed on in this Covenant , to make our Peace with God. 1. A Mediatour of this Covenant of Peace , must understand the Nature of that difference , or breach which was betwixt God and Man ; and what Terms the Holy God , who is the Injured Party ) stands upon ; and must have granted him if ever our Peace be made ; and who but Jesus Christ , who is God , knew this ? It was he only that well knew what it was that could satisfie Infinite Justice : Had it been proposed either to Men or Angels to resolve this Question , i. e. By what Means shall fallen Man come to be reconciled to God , and God be righted as touching all that wrong Sin and Sinners have done him ? What Answer think you could they have made ? Alas ! no meer created Being could resolve such a Question . 2. He that is the Mediatour of this Covenant , or that maketh our Peace , must not only know what will do it , but also he must be able to answer all God's Demands , both in respect of his Law and Justice ; and also be able to supply all our Wants and Necessities : He must seek the Honour of the Blessed God , and equally seek and be able to relieve poor Sinners ; and none but Jesus Christ could do this , who is an indifferent Person , or one equally related unto both , he being both God and Man in one Person . ( 1. ) He being God , the one and the same Eternal God , he could not know what concerned the Glory of his Father ; and therefore would not , could not eclipse his Glory . ( 2. ) And he being Man , he could not but sympathize with the poor Creature ; and as being God he did not only know all our Wants , but he is able also to supply them . This brings me to the next particular . III. The Mediator of this Covenant must therefore be every ways suitably qualified , or capacitated for this Work and Mediatorship ; and to this end I say , he must be God ; nay , God in our Nature , ( for a meer Man could not satisfie Infinite Justice ) ; his Obedience or Sufferings else could not therefore have been meritorious : For it was from the Union of the Divine Nature with the Humane , that put such a Worth or meritorious Efficacy in his Sacrifice . I say , Jesus Christ our Mediator must be God , 1. Because those Evils which he was to expiate , could never be taken away by any Person that was not God , or whose Sacrifice or Atonement had not an infinite Worth and Satisfaction in it ; because Sin is against the Infinite Majesty of Heaven . 2. Jesus Christ as Mediator must be God , because otherwise he could not sustain , or bear in his Body and Soul that great weight of Sin and Wrath laid upon him ; for if but the guilt of one Sin was laid on any meer Man , it would sink him down to the lowest Hell ; much more then would the weight of all the Sins of God's Elect have sunk down the Lord Jesus Christ , when laid upon him , had he not been God , but a meer Man. How doth David cry out of the burden of his Sins ? Mine Iniquities are gone over mine Head , as an heavy burden , they are too heavy for me . Nay , my Brethren , when our Sins were laid upon our Lord Jesus Christ , and he began to bear , and feel the weight of them , tho he was God , how did he cry out ? and he began to be sore amazed , and said , My Soul is exceeding sorrowful , even unto Death : Tarry ye here and watch , and he went forward a little , and fell on the Ground : The weight of our Sins and Divine Wrath , brought him down to the Earth . 3. Christ our Mediator must be God , otherwise his Suffering , or the purchase of his Blood could not have merited all that Grace and Glory for all God's Elect , which indeed it did . Brethren there is a difference between a full Satisfaction or Payment of Debts , and a Price that is laid down not only to do that , but also to merit and purchase a Right to great Riches , high Priviledges and Honour . Now if Christ had only paid our Debts , or satisfied the Justice of God as to his vindictive Vengeance , tho we thereby had been delivered from Hell , yet that Payment could not have raised us up to Heaven ; no , it is through the Merits of that Infinite Price Christ laid down , that we come to be the Sons of God , and Heirs of Glory ; and all this is through the Dignity of his Person , and infinite Value and Worth of his Purchase , as being God ; and also as it was the Grant of God the Father to Christ , in the Covenant of Peace , as the result of those Transactions . 4. He must be God , because otherwise he could not have subdued , and overcome all his and our Enemies : What meer Man is able to wrestle with , and overcome Satan , and all the Powers of Darkness ? Or how could he have prevailed against Death ? Overcome and have subdued Death ? I will ransom them from the Power of the Grave : I will redeem them from Death : O Death , I will be thy Plague ; O Grave , I will be thy Destruction . And hence Christ says , Destroy this Temple , awd in three Days I will raise it up again . This he could not have done except he had been the Eternal God. Now this is sometimes attributed to the whole Trinity , sometimes to the Father , sometimes to the Holy Ghost , so it is sometimes attributed to Jesus Christ , which shews , that the three Persons are all but one and the same God. 5. He must be God , in respect of his Work as Mediator in reference to Man ; for he was obliged to quicken all God's Elect , ( who in the first Adam were dead in Sins and Trespasses ) and raise them from that Spiritual Death , and overcome the Power of Sin and Satan in them , as well as for them . This brings me to the next Thing . II. Jesus Christ also as Mediator of Peace , must be Man. 1. He must be Man , because he must work out a Righteousness in the same Nature that had sined , Man was obliged to keep the Law perfectly ; and this must be done by Man , if ever he be Justified with God ; ( for God will in no wise clear the Guilty . ) True , this is not required in the Covenant of Peace to be done in the Person of every elect Sinner , ' but in the Person of Christ , who is the Representative of every one of them . For as we were all made Sinners by one Man , as the Head and Representative of all his Seed , so we became Righteous by the compleat and perfect Obedience of one Man , as the Head and Representative of all his Seed ; for as the Law being broken by one Man , is imputed to all his Seed , so the Law being compleatly kept by one Man , Jesus Christ , is imputed to all his Seed : For as by one Man's Disobedience many were made Sinners ; so by the Obedience of one , shall many be made Righteous . Moreover , Justice required that the same Nature that broke the Law , should keep the Law , tho room for a Substitute , or Surety , was reserved in the Wisdom and Council of God. 2. Christ must be Man , because he must die ; now God as God ( I mean the Godhead ) could not die ; Man must die to satisfie offended Justice for the Breach of the Law ; therefore Christ must be Man and die : And by Vertue of the Union of the Divine Nature with the Humane Nature in his Person , the Death of Christ was a full Satisfaction to the Justice of God. 3. He must be one with us , or else how could his Obedience be imputed to us ? For as our Sins was imputed to him , so his Righteousness is imputed to us . 4. He must be Man , that he might be a Merciful High-Priest , being touched with the feeling of our Infirmity , he must have access to both , he was to deal with God for Man , and for God with Man. Jesus Christ ought to be of the same Stock with those he Redeemed or Sanctified to God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of one Stock , of one Blood saith a worthy Author ; That by the Law of Propinquity of Blood , he might have right to redeem us ; Goel the next of Kin , had an Obligation upon him to redeem his Brother's Land if Mortgaged : If thy Brother be waxen poor , and hath sold away some of his Possession , and if any of his Kin come to redeem it , then shall he redeem that which his Brother sold. So of Persons , If sold , after he is sold he may be redeemed again , one of his Brethren may redeem him : So Christ is called Goel , Job 19.25 . For I know that my Redeemer liveth : Christ is our Kinsman , not only true Man , but the Son of Man ; true Man he might have been , if God had created him out of nothing , or he had brought his Substance from Heaven ; but he is the Son of Man descended from the Loins of Adam , as we are , and so doth redeem us , not only Jure proprietatis , by virtue of his Interest as our Creator , but Jure propinquitatis , by virtue of Kindred , as one of the same Stock and Lineage , as the Son of David , * as well as the Son of God , for Christ Jesus , of all the Kindred , was the only one that was free , and able to pay a Ransome for us . 5. He must be Man , as the said Author notes , That we might find a Fountain of Holiness in our Nature , God hath poured out upon his Humane Nature , such a measure of Holiness , that he might be a common Fountain to all the Elect ; of his Fullness have all we received , and Grace for Grace . Christ , as God-man , is the Fountain from whence we receive all Grace . 6. To give us a Pledge of that Tenderness of his Love and Compassion towards us ; for he that is our Kinsman , Bone of our Bone , and Flesh of our Flesh , will not be strange to his own Flesh ; especially since he is one that is so not by necessity of Nature , but by voluntary Choice and Assumption , we could not have such familiar and confident recourse to an Angel , or to one of another or different Nature from ours ; this made Laban , tho otherwise a churlish Man , kind to Jacob ; Surely thou art my Bone and my Flesh. III. Christ must be God and Man , if he be a fit Mediator betwixt God and Man ; i.e. he must take our Nature into Union with his Godhead , and that ( 1. ) That we might mystically be united to God , or draw near to God , and so be raised up into a glorious and happy State ; for the Spring or Foundation of our Happiness riseth from the Hypostatical Union of the two Natures in the Person of Christ ; we had never been able to have drawn near to God , nor have been united mystically to God , had not there been such an Hypostatical Union of our Nature to the Divine Nature in Christ's Person ; for that was the Spring , I say , and Foundation of our Union . ( 2. ) Moreover Christ must be God-man , because the Covenant of Peace was transacted with Christ , not as God , simply so considered , but as God-man , or as Mediator ; and as so he struck Hands with God , Christ-God , ( as one observes ) could not be under the Law , nor represent Man , and take his Law-place ; nor could the Godhead suffer , and pay the price of Blood , nor receive a Mission , and Mandates ; Christ simply considered as God , could not be a Messenger , nor be sent , nor as God could there be Promises made to him , nor any Rewards given him , but as Mediator this was done . ( 3. ) Had Christ not been God-man , how could there been two Parties Covenanting with each other about making of our Peace : For Christ-God , the second Person , could not constitute a Party distinct from God , considered essentially one : I and my Father are one ; but a Mediator is not a Mediator of one , but God is one : Therefore the Covenant of Peace was made with Christ as God-man , God in our Nature . I shall now proceed to shew you what a Mediator signifies , and so open the Work of Christ as Mediator . 1. A Mediator properly signifies a Midler , a middle Man , a Reconciler , or a Days Man that lays his Hands upon both , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that interposeth , to make up the Breach , or Difference that is between disagreeing Parties : Now Jesus Christ is a middle Person , and fit every ways to be a Mediator betwixt God and Man , he is at an equal distance , and equally drawing near to , and a like related unto both , he being God and Man in one Person , he is a meet and a proper Reconciler of God to Man , and of Man to God. For there is one Mediator between God and Men , the Man Christ Jesus ; and for this cause he is the Mediator of the New Covenant , &c. For as he is God's Son , so also he is our Brother or Kinsman ; and so the Right of Redemption falls upon him . 2. A Mediator must have a legal Call to this Office , or be authorized to manage this great Trust , as well as be every ways fitly qualified so to do , and must be allowed to undertake herein by the Injured Party . Now , my Brethren , Christ was Chosen , Called , Authorized , and Anointed by the Father to be Mediator , and willingly , as I have shewed you , he accepted of this Work and Office. He did actually interpose , or step in betwixt God and Man , and acted and executed the Mediator's Office , as a Days-man's part , in this Treaty of Peace , by the Appointment , Call , and Authority of God , God accepteth him for us to make our Peace ; I have made my Covenant with my Chosen : He was chosen , Behold mine Elect — Again God saith , I have called thee in Righteousness , and will hold thy Hand , &c. God did with him strike Hands ; with us , the Stipulation on our part was made by him . I have laid help upon one that is mighty , I have exalted one chosen out of the People . In Christ we were represented by mutual Agreement in those Covenant Transactions with his Father . 3. A Mediator must comply with the just demands of the wronged Party , and do that which he requires , without which he will never make Peace . Jesus Christ therefore must be Man , because the shedding of his Blood is absolutely necessary , in order to the making of our Peace the just Right of the offended Soveraign of Heaven and Earth , must be vindicated ; and to this End the Son of God took our Nature upon him , that he might offer up , or Sacrifice that Body to the Justice of God , he laid down his Life , as the Father gave him Commandment , for he is our Peace , who hath made both one — And that he might reconcile both unto God , in one Body , by the Cross , having slain the Enmity thereby ; and having made Peace by the Blood of his Cross , by him to reconcile all things to himself , &c. 4. A Mediator must be a Person that hath interest in both Parties , and be one whom both Parties may trust , being equally affected unto both , seeking to do all just right to one , and to relieve the offending Party , so far as he is capable to do it . Now our Lord Jesus Christ hath interest in God , being his own Son , and one and the same God ; and being Man he is nearly related unto as , God therefore can trust him as his most Faithful Servant ; and God in Mercy and Infinite Love chose him as our Trustee , knowing that he would not , could not fail us ; therefore he committed our Interest and Concernments of our Peace to him , we having no other Friend in Heaven nor Earth . And this , Brethren , was before we had any Being , or were able to dispose of our Interest or Concernments . 5. A Mediator ought to be a Person that is a Well-wisher to Peace , or one that loves Peace , longs after it , there being nothing more acceptable to him than Peace . Jesus Christ is called the Prince of Peace ; not only a peaceable Prince , but the Prince of Peace , the only Person of Peace , or Peace-maker . Never did any Person give such clear , full , and undeniable Proofs , and Demonstrations of his being a Well-wisher to Peace , or a Lover of Peace , as Jesus Christ hath done . As , I. Witness how freely he offered himself to the Father , in our behalf , to treat about , and yield to the terms of , and sign this Blessed Covenant of Peace . II. Witness the Glory he was willing to leave , in order to his actual accomplishment thereof . III. Witness the long Journey he took from Heaven to Earth , that he might reconcile God and Man. IV. Witness his great Abasement , and wonderful Condescention for being in the For● of God , he thought it not Robbery to be equal wi●● God : ( not equal by a delegated Power from God for in Essence he is Co-equal , Co-essential , and Co-eternal with the Father , ) but made himself of 〈◊〉 Reputation , and took upon him the Form of a Servant , and was made in the likeness of sinful Man ▪ his Condescention was free , and voluntary , o● unconstrained ( unless it was by Love ) he suffered his Glory for a time to be eclipsed , yet he did not lay down the essential Form of God ; no , that was impossible ; but he assumed the Form of a Servant , by taking our Nature into Union with his Divine Nature , and all this to make our Peace . V. Witness how desirous he was of Peace , by considering what in that Body he past through from first to last , that he might make Peace . ( 1. ) Consider his Bloody Agony : Divine Wrath touched his Soul , he sweat great Drops , ( or congealed Clots ) of Blood , tho it was in a cold Night ; he prayed , he feared , he cryed with strong Crying and Tears , the Pangs of Hell took hold of him ; no Man ever felt what he felt in his Soul ; he poured forth his Soul to Death , or came under a Spiritual Death , My God , my God , why hast thou forsaken me ? ( 2. ) Consider what an Ignominious Death he suffered ; to be hanged on a Tree , was a Death which none but Slaves and notorious Malefactors endured , the Lord of Heaven and Earth suffered the Punishment of a vile and cursed Offender ; and all this to make our Peace . ( 3. ) Consider how painful this Death was , ●y Brethren , it was not only a shameful and ig●ominious Death , but also a very painful and ●ingering Death ; for from his Scourging by Pilot , to his giving up the Ghost ( it is observed ) it was six Hours , all which time he was in bitter Torture and Anguish , both in Soul ●nd Body too ; he suffered from Heaven , from Earth , and from Hell. ( 4. ) Consider it was also a cursed Death ; He was made a Curse for us , as it is written , Cursed is every one that hangeth on a Tree ; and all this to make our Peace . ( 5. ) Consider when this was done , even at such a time when Multitudes were come out of the Countries round about to Jerusalem , to keep the Feast ; who , no doubt , had heard of the great Fame of Christ , and of his mighty Miracles , and longed ( it is like ) to see him ; and now for them to behold this Person thus Mocked , Scourged , and Hanged on a Tree as a Miserable Wretch , must needs wound his tender Heart ; but all this he bore to make our Peace , which abundantly proves he was inclined to Peace , willing to make our Peace , and appease God's Wrath. ( 6. ) Consider his most importutate Endeavours to bring poor Sinners to accept of that Peace which he hath made . 1. What Arguments doth he use . 2. How long he doth wait knocking at their Doors . 3. And what Repulses doth he daily mee● withal and sustain , and what abominable Affronts doth he suffer from Unbelieving , and Hard-hearted Sinners : O how much is he for Peace ! VI. A Mediator must be of a yielding and condescending Spirit , one that can comply with each Party , not Self-will'd , nor seeking his own Honour , &c. Our Lord Jesus Christ condescended in every thing to do his Father's Will ; nevertheless , Not my Will , but thy Will be done ; tho he was a Son , yet learned he Obedience by the things which he suffered : He stuck at nothing ; I did not withhold my Face from Shame and Spitting . No Mediator ever condescended as Christ did , He that speaketh of himself seeketh his own Glory , but he that seeketh his Glory that sent him , the same is true , and there is no Vnrighteousness in him : All his whole design in his working about our Redemption and Reconciliation , was to advance his Father's Glory ; and he complied to do whatsoever was requisite in order thereto . VII . A Mediator ought to be cloathed with Power , ( I mean not only with a legal Authority , for that I have spoken to already ) but to be one that hath Ability , Wisdom , and Discretion to make up the Breach that is between Parties at variance ; every one is not in a capacity to become a Mediator , were they called to that Office , for want of Ability . Now our Lord Jesus Christ is mighty in Power ; He is mighty to save . ( 1. ) He is every way capable to accomplish the Work of making Peace and Reconciliation with God : He is the Power of God , and the Wisdom of God. He is called God's Arm , and the Man of his Right Hand . Let thy Hand be upon the Man of thy Right Hand , upon the Son of Man , whom thou madest strong for thy self . Let thy Hand of Justice be upon him , take Satisfaction in him : Beloved , whatever Justice required , the Holiness of God required , the Veracity of God required , or the Law of God required ; in order to our Peace , Christ is able to answer all : I that speak in Righteousness , mighty to Save . ( 2. ) Moreover , whatsoever our deplorable Condition and Necessities do require , in order to our Peace and Restoration , he is able to answer it fully also . 1. He is able to encounter and overcome Satan ; and as he hath done this in his own Person for us , so he also doth it in us ; for naturally we were in Satan's Chains , even Captives to the Devil , the strong Man armed held us fast , but Christ being cloathed with greater Power , hath delivered us out of Satan's Hands : He was Anointed to set at Liberty those that were bound . 2. He hath overcome Sin , or destroyed that Enemy : This was part of his Work , i. e. To make an end of Sins , and to make Reconciliation for Iniquity , and to bring in everlasting Righteousness , &c. That is , to make an end of Sin as to the Guilt , Condemning Power , and Punishment thereof ; and at last he will make an end of the very Being of Sin also , in all his People . 3. To overcome the World : In the World y●● shall have Tribulation , but be of good chear , I have overcome the World. As he overcame the World in all its Snares , Temptations , Flatteries , and Frowns for us , so through him we shall overcome the World also . We overcome in him , and shall by him , or through his Aid and Assistance at last , and so sit down with him on his Throne . 4. He is able to open blind Eyes : This he was also Anointed to do , even not only to proclaim Liberty for the Captives , But the recovering of Sight to the Blind ; for we by Nature were all born Blind , and none but Christ can give us Sight , or open the Eyes of our Understanding . 5. He hath Power to raise the Dead , The Dead shall hear the Voice of the Son of God , and they that hear shall live : You hath he quickned that were dead in Sins and Trespasses : Not one Soul could receive any benefit by his Mediation , unless he had been cloathed with power to raise dead Lazarus from the Grave . I mean every elect Sinner dead in Sin. 6. To change our Rebellious Hearts , or bow and bend our stubborn Wills , or to make the Unwilling Will willing , which he doth in the Day of his Power . And so to take away that Enmity that naturally was in our Hearts against God , or remove all our Vitious Habits , or that averseness that was in us to God , and to the things of God , or to Circumcise our Hearts to love the Lord our God , which could not be done by any but by one cloathed with a creating Power , for it is he that forms the Image of God again in us . 7. To cloath the naked Soul , by putting on the Robe of his own Righteousness upon it . 8. To raise us up from the Dead at the last Day : I will ransom them from the Power of the Grave , I will redeem them from Death : O Death , I will be thy Plague ; O Grave , I will be thy Destruction — Moreover ▪ 9. He is able not only to bring us to God , or into the Bonds of his Covenant , but also to keep us in a State of Peace , so that we shall not break Covenant with God any more for ever , so as to lose his , Love and Favour : And as Jesus Christ hath power to do this , so he also in this Covenant of Peace ingaged to do it . He is able , I say , and will do it : Brethren , shall he shed his Blood to make our Peace , and shall he not secure that Peace to us , or not preserve us in a State of Peace ? I shall , before I have done , shew you that he is not only Mediator , but Surety also of the Covenant of Peace , and he is bound or obliged to perform all these things , for all that are given unto him by the Father , and he will lose not one of them ; we are the Preserved in Jesus Christ , as well as Called . VIII . A Mediator is not only to bring one Party to Terms of Peace , but to reconcile both Parties if possible . Jesus Christ is not only to reconcile God to Man , but also Man to God. A Mediator is not a Mediator of one , but God is one . God is the offended and injured Party , and Jesus Christ reconciled God by that Satisfaction he made to his Holy Law and Justice , but he hath another Work to do , which is to reconcile the Elect unto God : Some Men intimate , that altho God on his part in Christ is reconciled , yet Man is to reconcile himself to God , or make his own Peace as well as he can , and that he is to enter into a Covenant himself with God , and labour to perform these things upon the pain of Damnation , but this Gospel I understand not ; I know no Covenant of Peace but that which Christ made with the Father ; and it is his Work as Mediator to bring poor Sinners to accept of the Terms of Peace agreed on in order to their personal and actual Interest in the Blessings of the said Covenant , Christ must change the Sinners Heart by the infusing of his Spirit , and so unite the Soul to himself , by which means he brings the Sinner into the Bonds of the Covenant : The outward means is indeed the Preaching of the Gospel , but the inward and effectual means , is the efficacious Operations of the Holy Spirit ; and he that saith it is in the Power of Man's Will to make his Peace , or to lay hold of the Covenant , takes the Work of Christ's Mediation out of his Hand , and the Crown from off his Head. IX . A Mediatour many times meets with great trouble , and Difficulties in undertaking to make Peace ; and what trouble hath Jesus Christ met with ? And what Sorrow hath he undergone from Devils , from Men , nay , and from Divine Justice , and incensed Wrath , when he put himself in our Law place ? What Reproaches and Temptations did attend him ? What Tears did he shed ? What Anguish did he feel ? And what a Bloody Agony did he pass under ? And what a Painful und Shameful Death did he Die ? And also what Opposition and Resistance , Scorn and Contempt doth he daily still meet with from Sinners ? Oh! how averse are Men to accept of Peace and Reconciliation with God by Christ ? Some contemn his Blood , rendring it as an empty and carnal thing , and think to obtain Peace by another Christ ; a Christ within , even by the Law or Light in their Hearts : Others by a new Law , or by their Faith and Sincere Obedience . — Moreover , some value the League they have made with Sin , Hell , and Death , and will not nullifie that , but esteem that Covenant before and above this Covenant of Peace , made between the Father and Son , and confirmed by Christ's Blood. But I can proceed no further at this time . SERMON III. Further opening the Work of Christ as Mediator : Together with the Exercise of his Offices , as King , Priest , Prophet , Surety , Testator , &c. ISA. Liv. x. Neither shall the Covenant of my Peace be removed , saith the Lord that hath mercy on thee . THE Doctrine I have raised from these Words , is this , viz. Doct. That there is a Covenant of Peace , made or agreed upon , and stands firm in behalf of all God's Elect. I am , my Brethren , upon the Work and Office of Christ , as Mediator of this Covenant of Peace ; I have gone through an Induction of Nine Particulars , and shall now proceed : X. A Mediator ought to be indowed with much Patience and Long-suffering for Peace sake , either from the one or the other Party . Now , my Brethren , Jesus Christ , the Mediator of Peace in this Covenant , hath shewed wonderful Patience , he indured the Anger and Wrath of God ; the Father smote him , and hid his Face from him , he spared not his own Son. And he was also despised and rejected of Men , yet bore it all patiently ; He was oppressed and afflicted , and yet opened not his Mouth ; who when he was reviled , he reviled not again , but committed himself to him that judgeth righteously . XI . A Mediator must be undaunted , and very courageous , and not tired nor wearied out . Jesus Christ , my Brethren , is full of Courage ; He shall not fail nor be discouraged , till he hath set Judgment in the Earth . Tho his Work was heavy and amazing which he was to do , yet he fainted not ; God the Father having promised to uphold him , I will uphold thee ; indeed it was impossible that he should want courage who was the Mighty God , the Lord that fainteth not , neither is weary , he hath the fulness of the Godhead dwelling Bodily in him , I that speak in Righteousness mighty to save : He never fainted under his Burden so as to cast it off , but faithfully finished the Work his Father gave him to do ; It is finished , and he bowed his Head and gave up the Ghost . XII . A Mediator must be of a mollifying Temper , indeavouring to bring both Parties to terms of Peace , the one not to stand up to the uttermost rigour of Justice further than is absolute requisite , nor the other to remain stubborn and obstinate . Now Jesus Christ the Mediator of this Covenant of Peace in this infinitely excelled all that ever undertook such an Office. 1. How Mollifying was his Temper towards God ? True , he well knew God could not in point of Justice , considering his Infinite Holiness , Rectitude of his Nature , and the Sanction of his Law , abate any thing ; no , not one Farthing of the whole Debt , but must have full Satisfaction ; yet Christ brought the Majesty of God to accept of his Mediation and Suretiship for us ; and O how did God condescend to him herein , who might have vigorously exacted a full Satisfaction from the Sinner himself , and not to have admitted of a Substitute for him ! But the Blessed Mediator prevails with God to accept of Payment from his Hands instead of a Personal Satisfaction made by the Sinner ; God yields to Jesus Christ , and accepts of Payment or Satisfaction from his Hands ; not in our Persons , but in the Person of his Son as Mediator ; for tho the Father might make the first Proposal of this to his Son , yet 't is by Christ's Undertaking that God is pacified , &c. He was made a Curse for us , therefore as by the Offence of one Judgment came upon all Men to Condemnation , so by the Righteousness of one , the Free-gift came upon all Men unto Justification of Life . For as by one Man's Disobedience many were made Sinners ; so by the Obedience of one shall many be made Righteous . As Adam brought us into Debt , and made us obnoxious to Divine Wrath , so Jesus Christ hath paid our Debts by his active Obedience to God's Law , and by bearing that Wrath on his Soul and Body which our Sins had brought upon us ; For the Transgressions of my People was be stricken . 2. See how the Mediator prevails with God , for instead of God's demanding an inherent Righteousness , a Righteousness wrought out in our Persons ; he accepts of an Imputed Righteousness wrought out in the Person of his own Son in our Nature as Mediator , Who of God is made unto us , Wisdom and Righteousness , and Sanctification , and Redemption — In the Lord , shall one say , have I Righteousness and Strength . And then on the other side . ( 1. ) Christ is of a mollifying Temper towards Man , for he brings Man that he might partake of the Blessings of Peace , to forego or give up all his own Righteousness as good for nothing ; nay , to account it as Dung in point of Justification at God's Bar , or when it is compared to the Righteousness of God in Christ , and instead of seeking Justification by our own Righteousness , or by our Faith and sincere Obedience , utterly to renounce it , and to submit to the Righteousness of God , That we may be Justified freely by his Grace , through the Redemption that is in Christ Jesus . ( 2. ) Not to work to be Justified , not to repent or love God to be Justified , But to work not , but believe in him that Justifies the Vngodly . ( 3. ) Not to work for Life , but from Life , i. e. from a Principle of Life wrought in the Soul , not to change one Work or Act of the Creature in Justification to another Work or Act of the Creature ; I mean not to renounce all Works of the Law in point of Justification , and to include Gospel-works , or Faith and Obedience as part of our Justifying Righteousness before God ; no , no , but to exclude all manner of Works , Faith and Obedience whatsoever , and to rest upon Christ alone , or on his Righteousness exclusive of all the Creature doth , or can do . ( 4. ) And tho the Soul sees he is already Justified , and accepted in the Beloved , and for ever delivered from Wrath and Condemnation ; yet to live a Holy Life and renounce all Sin and Iniquity from a Principle of Faith ; and because Sin is so hateful unto God , and so abominable in his Sight , and because Christ is his Lord , therefore to do all things whatsoever he commandeth him , and all this in Love to Christ , not to seek his Acceptance and Justification by the Worth of his Faith and Obedience , but in Christ , and to account himself an Vnprofitable Servant , when he hath done all that Christ hath commanded him . ( 5. ) Christ never leaves his Elect , until he hath brought them to these Terms . XIII . A Mediator whose Mediation is rejected , after long Patience , leaves the Offended and Obstinate Person to the Severity of that Law he hath broke , and under the Sentence thereof . So , my Brethren , will the Lord Jesus Christ , after long Patience , and Forbearance , leave all Obstinate , Rebellious , and Unbelieving Sinners , to the Severity of the Law of God which they have broken , and to the Wrath and Vengeance of God ; He that believeth not , is Condemned already . All are condemned in the first Adam , and their Condemnation will be aggravated upon them , because they reject the Offers of Peace , or the Mediation of Jesus Christ , and believe not in him ; and indeed all Men would do this , was not Infinite Love shewed , and Power put forth towards some according to God's Eternal Purpose in Election . XIV . A Mediator leaves no liberty of an Appeal after he hath passed the definitive Sentence . Moreover , it is some times left to him also to pass that Sentence . So , my Brethren , the Lord Christ at the last Day will leave no room for any Sinner to appeal to any other Court or Person , there will be no relief ; for God the Father hath committed all Judgment to the Son ; he will therefore pass the definitive Sentence against all Mankind in the Day of Judgment ; For the Father Judgeth no Man , but hath committed all Judgment to the Son : All Judgment in the Administration of the Mediatory Kingdom , is given to Jesus Christ , and in and by the Son will God Judge the World : Because he hath appointed a Day in the which he will Judge the World in Righteousness , by that Man whom he hath ordained , whereof he hath given assurance to all Men in that he hath raised him from the Dead . The Mediator of this Peace shall Judge all Men , he shall execute Judgment , because he is the Son of Man ; and this God will do , That all Men may honour the Son , even as they honour the Father : Which shews , that the same Honour and Divine Worship is due to Christ , that is due to God the Father , he being the very same Eternal God. So much at present as to Christ's Work , as Mediator of this Covenant of Peace . And now let me apply this , before I proceed to the next thing , which is the Suretiship of Christ. APPLICATION . 1. We infer from hence , that Sin is exceeding sinful : O what Evil is there in Sin ! That nothing can atone for it , nor make our Peace , but the Blood of the Lord Jesus Christ the Mediator . It is not his bare Pleading , but it must be done by his bleeding or dying for us , or in our stead : And O how great was that Breach , which nothing could make up , but such a Bloody Sacrifice ! 2. We also infer from hence , that God's Love to us in Christ is an amazing and wonderful Love , our Peace shall be made , tho it cost God the Blood of his own dear and beloved Son ; God so loved the World , How was that ? Who can conceive of the greatness of it ? Even so as he gave his only begotten Son to die for us , even for his Enemies : God commended his Love towards us in that , while we were yet Sinners Christ died for us ; for when we were Enemies we were reconciled to God by the Death of his Son : Not that God was only reconcileable , but by that Sacrifice God was reconciled ; our Faith doth not reconcile God to us , but we thereby receive the Atonement , or the Blessing of Peace and Reconciliation . 3. We infer likewise from hence , that the Love of Jesus Christ was wonderful , and his Condescention exceeding great : What , did God take our Nature into Union with himself ? What , is the Lord of Heaven and Earth Born of a Woman ? The Ancient of Days became a Child of a Day old ? He that was in the Form of God , found in the Form of a Servant ; Shall God purchase his Church with his own Blood ? This is amazing to think upon . 4. We infer from hence also , how wonderfully God hath hereby exalted and magnified Man : Christ is a Man , truly Man , tho God as well as Man ; he that is God , is a Man : Forasmuch as the Children are made Partakers of Flesh and Blood , he also himself took part of the same ; and by this means we are nearly related to God , he is our Kinsman , the nearest of Kin had under the Law the Right of Redemption , to raise up Seed to the Dead : Christ is our Kinsman , our Brother , and by this means the Inheritance ( even God ) and all he hath ) is setled on the whole Heavenly Family , or on all his Seed , or Elect : What can exalt Man more than this ? O what greater Honour could be conferred on our Nature then , for the Son of God to assume it into Personal Union with the Godhead ! ( 1. ) Hereby we are made near to God , even nearer than the Holy Angels ; Verily he took not on him the Nature of Angels , but the Seed of Abraham . Angels are not the Spouse of Christ ; they are not Bone of his Bone , and Flesh of his Flesh , but Christ is flesh of our Flesh and Bone of our Bone ; and hereby also we have a nearer Union with God than Adam had in Innocency ; nay , as I said , nearer than the Angels have ; for Believers are Christ's Mystical Body , Christ is the Head of the Church ; For both he that Sanctifieth , and they who are Sanctified , are all of one ; for which Cause he is not ashamed to call them Brethren . ( 2. ) Our Nature hereby ( as one observes ) is the Store-house or Treasury of all that good which God intends to dispense to Men and Angels . Moreover , Angels and Men Worship God in our Nature , that is , Jesus Christ , God-man : And how astonishing is this ? ( 3 ) Moreover , God in our Nature shall be the Judge of Men and Angels ; the Man Christ is God's Equal , God's Fellow . And , ( 4. ) What Dignity and Honour is it then to be espoused to such a Prince ? ( 5. ) This speaks great comfort to Believers ; Christ who is Mediator , is near unto God , and as near unto us , the Father hath Called , Chosen , Anointed and Accepted of him in our behalf ; he can sympathize with us , he knows our Infirmities , and he hath always God's Ear , and God's Heart , and represents us , and our Cause to the Father . Exhortation . Sinners , Will not you accept of Peace ? 1. Shall such a Mediator make your Peace ; nay , die to make your Peace with God , and shall any refuse to accept of that Peace which he hath made . 2. The Terms are not hard but easie ; it is to believe in him , to trust in him , to believe he hath made your Peace , or that God in him is reconciled ; 't is to sue out your Pardon through Faith in his Blood. Take a few Motives to stir you up thus to do . 1. Consider that you cannot have Peace with God any other ways , There is no other Name given under Heaven whereby you can be saved . 2. That whosoever cometh to him , receiveth him , believeth in him , resteth upon him , shall not Perish , but have Everlasting Life . 3. Consider how able he is to save ; He is able to save all that come to God by him , and to save them to the uttermost , tho they are never such great Sinners , abominable Sinners , prophane Sinners . 4. Consider the Necessity of the Application of his Blood , or of that Atonement which he hath made ; He that Believeth not , shall be Damned , if ye believe not that I am he ; that is , ( that I am the only Messiah , the only Mediator , the only Saviour , and that I am able to save you ) Ye shall die in your Sins . 5. Consider the woful Condition of such that reject Jesus Christ , or lay not hold on his Strength , or that slight his Mediation , or that think to find Peace some other way ; some think to have Peace by the Law , by the Moral Law , either as it is written in the two Tables , or as it is written in the Hearts of all Men , or by the Light of their own Natural Conscience , others by a new Law , turning the Gospel into a Law , and so bring in ( and seek to establish ) their own Righteousness . Alas , If there had been a Law ( as Paul shews ) that could have given Life , then Christ is dead in vain . These cast great Contempt upon the Mediation of Jesus Christ ; nay , strive to frustrate the grand Design of God , in contriving our Salvation by his Son Jesus Christ , which was to magnifie his own Free Grace alone , and to abase the Creature , that no Man might boast , or glory in himself , but that all might be ashamed , and confounded for ever . Question . What Offices doth Jesus Christ exercise as he is Mediator . 1 Answ. I answer : Divines generally assert , That he exerciseth a threefold Office , and this every one ought to know , and also the Work of Christ in respect had unto each Office , or what peculiarly relates to his Priestly Office , and what to his Kingly Office , and what to his Prophetical Office , &c. A little to each of these . 1. He is a Priest , and as a Priest he is the Propitiation for our Sins ; he hath satisfied Justice by a condign Price , the Price of the Blood of him who is God , he paid our Debts to the last Farthing ; as a Priest he laid down the atoning Sacrifice , and thereby quenched the Flames of God's Divine Wrath and Vengeance , which ootherways would have fed on us to an endless Eternity . 2. And as a Priest he interceeds now in Heaven , that all those for whom he died may be called , and have the Merits of his Blood applied to their Souls ; and that all that are called , and do believe , may have all that Grace which they need bestowed upon them , to help them to resist Temptations , and to be supported under all Trials and Afflictions , and be enabled to perform all Holy Duties , and have all their Sins pardoned . If any Man sin , we have an Advocate with the Father , Jesus Christ the Righteous ; he presents his Righteousness , the Deserts , Merits , and Satisfaction of his Blood , for Remission of all their Sins , neither can Sin be charged at any time upon any Believer , as to that Vindicative Wrath which is due to it , because he pleads the Satisfaction of his own Blood as their full Discharge from the Guilt and Punishment thereof for ever ; for otherwise Justified Persons might again come under Condemnation , which they cannot ; For there is now no Condemnation to them that are in Christ Jesus , &c. And thus was Christ a Priest ; i. e. On Earth he eminently Sacrificed and Offered up himself to God ; How much more shall the Blood of Christ , who through the Eternal Spirit offered himself without Spot to God , purge your Consciences from dead Works , to serve the Living God. And in Heaven also he eminently intercedes for us , Seeing he ever liveth to make Intercession for them ; and that his Atonement might be efficacious to us , He now appears in the Presence of God for us ; therefore it is said , That We are come to Jesus the Mediator of the New Covenant , and to the Blood of sprinkling , that speaketh bitter things than the Blood of Abel . Come to Jesus , &c. that is , to a clearer knowledge of his Work and Office : Sirs , all Christ's Satisfaction and Priesthood would be ineffectual for our good , if he did not continue in the exercise of it in Heaven by his Intercession ; for it is by virtue of his Intercession that all his Merits are applied to us ; for if when we were Enemies we were reconciled to God by the Death of his Son , or God was reconciled to us , ( for it is that , which the Holy Ghost intends ; ) much more being reconcil'd we shall be saved by his Life ; the design of this Office therefore was to make our Peace , or our Reconciliation to God by a Price paid , and to apply that Atonement that it might be effectual , and continued unto us for ever : Christ doth not reconcile God to us as a King , but as a Priest , and it is not done by what he works in us , but by what he hath done for us . II. As Christ is a Priest , so also he is a King : He is , I say , invested with Kingly Authority , as he is Mediator ; Yet have I set my King upon my Holy Hill of Sion . His Kingdom ( as one observes ) is not Regnum naturale , which he hath as God , co-essential with the Father , but Regnum Oeconomicum , which he hath by Donation and Vnction from his Father , it is given to him as Mediator . Moreover , his Power as King is very great , He is King of Kings , and Lord of Lords , the only Potentate . 1. King over Sin , which as a Tyrant hath long Reigned . 2. King over Devils , and all the Powers of Darkness . 3. King over Death , that King of Terrors ; the Keys of Hell and Death are given to him . 4. King of Saints , ( he being the Universal Head of the Church ) and King of Nations . 5. Nay , he hath Kingly Power and Headship over the Holy Angels ; He is the Head of Principalities and Powers ; yea , his Power is over all Creatures , God hath put all things under his Feet . His Kingship and Authority is therefore Universall , All Power is given to me in Heaven and Earth . And hence , There is nothing which he ( as Mediator God-man ) cannot do . Now the Work of Christ as King. 1. Is to subdue all our Enemies for us , which indeed he hath effectually already done , Sin , the World , Devils , and Death , being all brought under his Feet . 2. To give us Laws , Statutes , and Ordinances ; for as he is Mediator , he is our Law-giver , but he doth not give us Laws that by our Obedience to them our Peace should be made , and we be Justified : In this Sense Christ is no Law-giver ; no , to make our Peace that appertains partly to his Priestly Office , ( as I have shewed you before ) and partly to his Suretiship , for so he paid both our Debt of perfect Obedience , and our Penal Debt also , and merited all Grace and Glory for us ; for tho Christ is a Priest , yet he is more than a Priest , viz , a Surety also ) but he gives us Laws as we are his Free-born Subjects , whom he Redeemed by his Blood , that we might know how to Honour , and Live under him that died for us and rose again . 3. His Work as King is to govern his Church , and every Member thereof ; moreover , his Laws in the New Testament do contain , all those Rules for the Constitution of a Gospel-Church , and also all the Rules of the Government and Discipline thereof . 4. Christ's Work and Office as King is to subdue all the Elect unto himself ; I mean , to work Grace in them , and to change their Hearts , and vanquish the Power of Sin , and Satan , for this is , and must be done by that Almighty Power which he exerts by his Spirit in their Souls , and so takes possession of them as King and Supream Ruler , whom as a Priest he purchased by his Blood ; and all this as he is Mediator of this Covenant of Peace , That Christ may dwell in our Hearts by Faith , or sway the Scepter there . 5. Moreover , Christ as King , will exercise his Kingly Office , in taking to him his great Authority and Regal Power , and Reign over all the Earth : For his Right is , Ask of me , and I will give thee the Heathen for thy Inheritance , and the uttermost parts of the Earth for thy Possession : Thou shalt break them in pieces like a Potters Vessel — The Kingdoms of this World , are become the Kingdom of our Lord , and of his Christ , and he shall Reign for ever and ever : And of the increase of his Government , there shall be no end upon the Throne of David , and upon his Kingdom , to order it , and to establish it with Justice and with Judgment , from henceforth and for ever . All the Kingdoms under the whole Heavens , shall be given unto him , And he shall possess the Gates of his Enemies — This will be made good more fully and visibly upon the going off of the Fourth-Monarchy , and upon the passing away of the second Woe , or Mahomitan Power , and downfal of the Beast , and Mystery Babylon , which is now at the very Door , when Christ will save his Church from all her Enemies . III. Christ as Mediator is a Prophet ; A Prophet shall the Lord your God raise up unto you , of your Brethren like unto me : He as Prophet , is the Minister of the New Covenant , or the chief and great Ambassador of Peace , the chief Shepherd of the Sheep , and Bishop of our Souls . His Work as a Prophet . 1. Is to reveal the Will , Purpose , Counsel , and Design of God unto his Chosen ; and this he did in the Days of his Flesh in his own , and in his Apostles Ministration revealing , That My-Mystery that was hid from Ages and Generations — He was indeed a Teacher that came from God , as Nichodemus saith , My Doctrine ( saith he ) is not mine , but the Father 's that sent me ; For I have not spoken of my self , but the Father which sent me gave me Commandment what I should say , and what I should speak ; denoting that he received his Mission , his Doctrine , and his Authority to Preach from the Father as he is Mediator . As a Prophet he gives the knowledge of Salvation to his People , for without his Divine Revelation , Mankind could not arrive to the knowledge of it ; for the Light that is in Man naturally reveals nothing of the Mystery of Redemption , of the Covenant of Peace , and Mediation of Jesus Christ. 2. Nor can any savingly know this , but as Christ reveals it by his Spirit , as the great Prophet and Teacher of the Church ; No Man knoweth the Son but the Father , neither knoweth any Man the Father but the Son , and he to whomsoever the Son will rev●al him . No Man knoweth the Essence of the Father , or hath a perfect knowledge of the Godhead ; nor do they know the Councils , Purposes , and Dispensations of the Father of his saving of Men by Jesus Christ , except Jesus Christ reveals these Mysteries to them ; all true and saving knowledge of God , is in and through Christ as a Prophet . But as Christ doth not Atone for our Sins as a King , but as a Priest , so he doth not give forth Laws , &c. as a Priest , but as a King ; nor doth he teach , instruct , or reveal God , and Salvation to us simply as a Priest or King , but as a Prophet ; besides there are some things about the Covenant of Peace , which he doth not simply as a King , Priest , nor Prophet , but as simply consider'd a Mediator , Surety , and Testator , &c. I would therefore desire Mr. Sam. Clark , for all his Confidence , to consider of his great mistake in his late Treaty , * doth it follow ( should it be granted ) because Christ's Active Obedience doth not properly belong neither to his Kingly , his Priestty , nor to his Prophetical Office , that therefore his Active Obedience to God's Law , or Active Righteousness is no part of the matter of our Justification before God , for may not some things be done by Christ , as Mediator , or as Surety , or Testator , that doth not properly relate to either of his other three Offices ; for evident it is , that the whole of Christ's Work in this Covenant of Peace , doth not strictly belong to these threefold Offices ; therefore the Scripture gives an account of other Offices besides these , which he exerciseth . But I will proceed a little further to open the Offices of Christ in the Covenant of Peace : And , I. Of the Necessity of his exercising of these Offices as Mediator . 1. Of his Priestly Office , it was absolutely necessary that he should be a Priest , and that in our Nature , because he was to answer the Types under the Law , the Priests of the Law that were ceremonially Sanctified , and were to Sanctifie others , were of the same Nature with the People . And since they offered Sacrifices up to God , it also behoved him to offer up the Antitypical , Real , and Wrath-appeasing Sacrifice And 2. Forasmuch that we were Slaves and Captives of Sin , and Satan , being in Chains and Fetters by such Enemies that none could redeem us out of their Hands , but one cloathed with Almighty and Infinite Power . It behoved Jesus Christ to be a King , who is invested with God-like Power and Authority , upon this Account . And since it was the Father's good Pleasure to exalt and magnifie him with the sole Government of the World , and of the Church , it was necessary he should be Constituted , and Invested with Kingly Authority likewise . 3. And since we were ignorant of God , and under deep alienation from God , Having the Vnderstanding darkened , being alienated from the Life of God , through the ignorance in them , because of the blindness of their Hearts : It behoved Jesus Christ to be a Prophet ; yea , such a Prophet that can not only teach the Knowing , and Understanding Heart , but can give Knowledge to the Heart which is without Understanding ; and seeing we were blind and ignorant of the way of Salvation , it behoved him that was to make our Peace , to bring us to the knowledge of that Peace and Reconciliation he hath made . Moreover , we were dead , therefore he must quicken us ; we were Enemies , therefore he must reconcile us to God , as well as God to us , we were Impotent , and could not come to the Father , therefore he , as a Kingly-Prophet , must draw us ; the Father draws us by Jesus Christ to himself ; also we were in Debt , and Divine Justice will be satisfied , and will not abate us one Farthing , therefore Christ must be our Surety to engage , and also actually pay all our Debts , in respect of the Preceptory and Penal parts thereof ; for we owed Perfect Obedience unto God , as well as Punishment . Also he was to confirm the Covenant of Peace by his Blood , and make his Last Will and Testament , and bequeath many Legacies to all the Legatees ; therefore it was necessary that he should be a Testator ; yea , the Testator of the New Testament , or Covenant . — Furthermore , we were Sick , therefore it behoved him to be appointed our Physician , we were as Sheep gone astray , therefore he is our Shepherd . II. As to the End and Excellencies of Christ's Offices , I have lately opened them in a late Treatise upon Jacob's Ladder , to which I shall direct you ; but know this , the whole design and purport of all his Offices are , that he might effectually be impowered with all things necessary , in respect had to the Glory and Honour of God , and for our good , and to give us interest in all the Blessings of the Covenant of Peace . Objection . 'T is objected , That Christ did not suffer for Sinners as a common Person , Head , and Representative of all the Elect , or their Surety , but did all meerly as a Mediator , or as one indeavouring to compose the Difference betwixt God and Sinners . 1 Answ. I answer , Sad it is to see how in these Perilous Days Men are degenerated from the Apostolick Doctrine in this most important case , and oppose all our Autho●● Protestant Writers , and deny Christ to be a Common Person , Head , Representative , and Surety , &c. but that he , as Mediator , hath by his Death merited a new and mild Law of Grace , i. e. of Faith and Sincere Obedience , and hath made a Compensation to the Justice of God , and Law of Works , and so removed the Law of perfect Obedience , or abolished it for ever ; so that now God deals with us not according to the strict Law of perfect Obedience , but according to this New Law , i. e. on easier Conditions , viz. such that believe and sincerely obey , shall be Justified even so far as they do Obey , and are Sanctified ; not that Christ's Obedience to the Law , or that his Active and Passive Obedience imputed to us , and our trusting in him according to the Free Promise of God , is the immediate and sole cause of Pardon , by virtue of Christ's Satisfaction ; but that tho Christ hath made God a means for Legal Righteousness , having satisfied that Law , and took it away ; yet our Obedience to this New Law according to these Men , is our Evangelical Righteousness , whereby we fulfil the Gospel , and that our Obedience is the Condition of our Justification before God : Thus Mr. Baxter , Mr. Williams , Mr. Clark of Wickham , and many others . And thus is Popery revived amongst us , and Justification by Works asserted by these Law and Work-mongers , for I cannot call them Gospel-Ministe-s ; true , they affirm that Christ died for our good , but not in our stead ; the Doctrine we maintain , is , that he died for our good ; But how for our good ? Even so , that he suffered as our Head and Representative in our stead or room , the Just for the Vnjust , or the Surety for the Principal , or for the Sinner ; and this according to the Terms agreed upon in the Covenant of Peace , ( and not simply for our good any otherwise ) God being in his own Nature Just , as well as Gracious , could not without Wrong , or Injury to his Justice , Holiness , and the Sanction of his Law Acquit , Justifie and Pardon any Sinner , without a full Satisfaction to both Law , and Justice , and this must either be done by us , or by our Surety for us . 2. We affirm , that the Law of Perfect Obedience results from the Holiness , Purity , and Rectitude of God's Nature ; and therefore it stands as a perpetual Law , and can never be abolished as a Rule of Life , tho it be taken away as it required perfect Obedience of us , or as a Law of Works to be fulfilled and satisfied for in our own Persons in point of Justification . Do we then make void the Law through Faith ? God forbid ? Yea , we establish the Law ; because by Christ we attain a perfect Righteousness , being interested in his most compleat and perfect Obedience to the Moral Law , and by his Spirit to live in more exact Conformity thereunto : My Brethren , Is it not our Duty still , and as much as ever it was , To love the Lord our God with all our Hearts , with all our Souls , and with all our Strength , and our Neighbour as our selves ; not only sincerely , but perfectly ; nay , to be perfect as our Father in Heaven is perfect : Tho we are not able to do this , yet the Moral Law still remains , and requires us thus to do ; true , we shall not be Damned for want of this perfect Obedienc , because Christ hath in our Nature , and stead , kept the Law perfectly for us ; and so he is the end of the Law in respect of Righteousness to all that believe . Christ did not come to engage , or undertake as a Mediator , that we should perfectly in our own Persons , keep the Moral Law , and so be Justified in God's Sight ; nor did he come to undertake that we should sincerely keep any other Law to that end ; much less , leave us to the exercise of our Natural , or Spiritual Abilities , to keep such a Law , as the Condition of our Justification , and Acceptation with God ; but he came to procure for us such a Righteousness by his own Obedience and Suffering , that the Holiness , Justice , and Law of God doth require of us if we are Justified with God , for what the Law could not do , in that it was weak through the Flesh , God sent furth his Son , &c. T is a hard case , my Brethren , that these degenerate Presbyterians , or any pretending to be Gospel-Preachers , should deny Christ to be a Common Head and Surety for the Elect ; for he that dies in the stead and room of others , is by the consent of the Law-giver substituted in their Law place , and so takes upon him the Capacity of a Surety , Representative , or common Person , undertaking to do , and suffer what others should , but these Men deny this Relation or Capacity of Christ as a Surety , in this Sense , and therefore deny he obeyed and died in our stead . And from hence it follows also that Christ did not do that for us , which our own Perfect Obedience did do , whilst Man stood , and would have done , had he not sinned , i. e. Justified him , or have given him a Title to Life . 3. Moreover , if Christ was not put in our Law place , as our Representative and Surety , Why was he made of a Woman , and made under the Law ? Was it not that the Law might reach him ? ( 1. ) As to its commanding Power as our Surety , to pay the Debt of Perfect Obedience thereunto . ( 2. ) And as a Sinner , in a Law Sense , to die , or be made Sin for us , ( that is by Imputation ; ) for had not he been under the Law , the Law could not have reached him in either sense , i. e. either to do or suffer , and had not he took our Law place upon him , we could not have been the better ; for what could his taking our Nature on him have profited us , had he not been substituted in our room ? But as we were obliged by the Law , Justice , and Holiness of God , to keep the Law perfectly , so he was made under the Law to keep it for us , and as we were sinful Men , and liable to the Just Sentence of the Law for our Violation of it , so he was made under the Law , and as our Representative and Surety , to die and to satisfie Divine Justice for our Transgressions that were against it . He was made under the Law , i. e. under the Preceptory part of it , to fulfil and establish that ; he satisfied for that part of the Law. He was under the Law , as being liable to the Punishment , or Penalty of the Law , that he might answer and fulfil that , and for ever deliver us from the Punishment thereof , and all this as our Surety standing in our Law place . Reproof . This may tend severely to reprehend those new and erroneous Notions that so prevail amongst us , concerning Christ's Work and Office as Mediator ; we say , and prove that by Christ's Active and Perfect Obedience to the Law , we are justified and delivered from Wrath and Condemnation , or that by Christ's Righteousness imputed , Believers are perfectly Justified , and freed from the Curse of the Law , and are certainly entituled to Eternal Life . 1. But our new Work-mongers assert , That our Justification or Right to Life , dependeth wholly upon our Obedience ( to the Gospel as a Law ) as the Condition to which it is promised : Therefore ( as one observes ) it puts us into a Condition of Life imperfect , and subject to change , as Obedience it self is , and that we are not perfectly Justified till our Obedience is perfected : Thus Mr. Clark of High-Wickham , and others . Take Mr. Clark's Words , viz. Our Justification at present , while we are in this World , is but Partial , Imperfect , and Incompleat . Ans. Now , say I , this confounds Justification , with Sanctification ; and as I have told him , then it also follows that Believers are partly justified , and partly condemned , i. e. we are not acquitted from the guilt of all Sin , whilst in this World , and so Christ's Dove is not Vndefiled : Lord , what an Age do we live in ! 2. We say , that we are made Partakers of Christ's Righteousness , and the Benefits of it , by our Union with him through the Spirit , by which means Faith is wrought in us , by which we apprehend him ; and we say , that Faith is an Instrument whereby we receive him , Faith only Justifying us objectively , i. e. It is not Faith , but Jesus Christ that Faith takes hold of , that doth Justifie us in the Sight of God. But they say , That Faith in its whole Latitude , is our believing and obeying the Gospel ; that is , Faith and all the Fruits thereof , or Faith and Obedience , ( or , if you please , Faith and Gospel-Works : ) For Mr. Clark says , That Justification by Works , springing from Faith , is Justification by Faith , in this Sense . Again , they say , That we are made Partakers of the Benefits of Christ , he having purchased this Grant or Law , i. e. That they that do obey him to the end , shall be saved ; that is , Our Obedience doth both Justifie us and Save us . Answ. The Vanity of which , and how erroneous it is , we have shewed some time since * . 3. They say , Christ hath merited a New Law , or easier Terms and Conditions , that our Faith , Obedience , and Good Works may Justifie , and Save us ; but what saith Paul , All boasting is excluded ; not legal boasting only , but all boasting , and cause of boasting , but by their New Law boasting is let in . Moreover , he says , If it be of Grace , it is not of Works ; and if it be of Works , it is not of Grace ; or else Grace is no more Grace , and Works no more Works . Brethren , Works cannot mix with Free Grace ; they are directly contrary to each other in their Nature ; besides , these Men forget that we are Justified alone by the Obedience and Righteousness of one , ( even as we were made Sinners by the Disobedience of one ) and that is by the Righteousness of Christ imputed to us ; for it was by the Disobedience of Adam , as imputed to us , that we became Sinners . In a word , Christ hath wrought out a Righteousness for us , which is put upon us , or accounted , or imputed to us , and not that Christ merited a Law , that a Justifying Righteousness might be wrought out in us , or by us , in conforming to that New Law ; Who of God is made unto us Wisdom , and Righteousness , and Sanctification , and Redemption : Not only that his Righteousness , is the Meritorious Cause of our Justification , as Mr. Clark affirms , p. 104. but the Material Cause thereof , or that by which we are Justified , no other Righteousness but his which is perfect , being pleadable at God's Bar. 4. We say , That Justification of a Sinner , is the acceptance of his Person , or the pronouncing him Just and Righteous in God's Sight , through the Imputation of the Righteousness of Christ , whereby he hath a full Right and Title to Eternal Life . They say , That Justification is nothing else but the pardon of Sin , i. e. the not executing the Punishment of Sin due by the Law of Works , and an acceptance of a Man so long as he performeth the New Condition of Sincere Obedience . For the Lord's sake , and for your Souls sake , beware of those Men , and their new and strange Doctrine ; for it appears , Salvation must be a Debt , and not wholly of Grace , if what they say were true ; because it is granted upon our fulfilling of the Conditions required , which are indeed not light , but weighty and difficult Conditions , as Faith , Regeneration , and Perseverance , even Mr. Dan. William's Baptismal Covenant , which all they who do not fulfil it , he says , shall be damned ; the Violating of that Covenant , being , as he affirms , the Damning Sin : And this so far as I can see , is that which is their Covenant of Grace ; not that Christ ingaged for us to the Father , to do all for us , and in us in the Covenant of Redemption , even to reconcile God to us , and us to God ; no , but that that was a distinct Covenant from the Covenant of Grace , which was to make way for us to enter into a Conditional Covenant of Grace , i. e. of Faith , Good Works , or Gospel-Obedience . Which Error and Mistake , I purpose , God willing , to refute before I leave my Text , and prove the Covenant of Peace is but one intire Covenant with that of Redemption . Comfort and Consolation , if , my Brethren , it is as you have heard that Jesus Christ , as a Mediator , is equally interested in both Parties , then what Comfort is here for Believers . 1. We have no ground to suspect him of partiality ; he will not fail us , because he is so dearly and nearly related to us ; and also considering what he hath done and suffered for us : And for their sakes I sanctifie my self , that they also might be sanctified through the Truth . 2. Consider his Ability , not only to reconcile us to God , but to continue us in that reconciled State , we may depend upon his Power ; For I know whom I have believed , and I am perswaded , that he is able to keep that which I have committed unto him against that Day . 3. Considering his Love , and Faithfulness towards us , in the Exercise of his Work and Office ; Faithful is he that calleth you , and also he will do it . 4. With what boldness also may we come to God by him ? Seeing we have such a great High-Priest , that is passed into the Heavens , Jesus the Son of God. Having therefore , Brethren , boldness to enter into the Holiest by the Blood of Jesus . This , I say , may encourage us to make our humble Supplications to God with boldness , since we have such a Mediator between God and us , the Man Christ Jesus . SERMON IV. Wherein the Suretiship of Christ is opened . ISA. Liv. x. Neither shall the Covenant of my Peace be removed , saith the Lord that hath mercy on thee . Doct. THAT there is a Covenant made , or agreed on , and stands firm in the behalf of all God's Elect. I am , my Brethren , a speaking concerning those Transactions betwixt God the Father , and God the Son , before the World began , about the bringing in , and establishing of the Covenant of our Peace ; in which Transactions I have shewed you the Son of God was chosen Mediator , considered as God-man , and as to that Office of his , we have spoken distinctly ; but as he is Mediator , so you have heard he is Surety of the Covenant of Peace , and so more than a meer , or simple Mediator . And since the Covenant of Peace so much dependeth upon the Suretiship of Christ ; I shall here , I. Shew what Surety doth import , or open this Relation . II. Shew why Christ came under this Relation . III. Shew what Christ was to do , and we were to receive as Christ's our Surety . IV. Shew how his Suretiship differs from Suretiship among Men. V. Apply it . 1. A Surety is one that undertakes for others , wherein they are defective , really , or in Reputation , in Latin , Sponsor fide jussor ; a Surety is one that engages to make Satisfaction for one , or more , or ingageth for others : Thus Ruben became Surety to his Father Jacob , Gen. 43.9 . to bring Benjamin again ; and Paul for Onesimus , Philem. 18 , 19. If he hath wronged thee , or oweth thee ought , put that on mine Account ; I Paul have written it with my own Hand , I will pay it : In this Sense we take Christ to be a Surety . ( 1. ) It signifies likewise to give a Pledge , Isa. 36.8 . 2 Kings 18.23.3 . ( 2. ) Also to strike Hands , Prov. 22.26 . Thus Christ is our Surety , i. e. he struck Hands with God for us in this Covenant . I say , a Surety is one that undertakes for one or more Persons whose Credit is gone , or is not good ; one not to be Trusted , or whose Faithfulness , or Ability is suspected . Now , my Brethren , when Man had broken the Law of the first Covenant , his Credit was gone or lost for ever ; God would not enter into Covenant any more with him without a Surety , he knowing that Man's Inability and Unfaithfulness in his Fallen Estate ; therefore was graciously pleased to provide for us , or in our behalf , a Sponsor , or Surety ; By so much was Jesus made a Surety of a better Covenant : As Christ engaged to God for us , to satisfie for our Sins , and to bring us into a State of Grace , and Peace with God , and preserve us in that State to the end , and to give Security to the Covenant of Peace , which he is a Surety of , he is call'd a Surety : And as he gives all good things , and Divine Blessings to us , he is called a Testator ; for a Testator denotes one dying , making his Last Will and Testament firm , and bequeathing Legacies to his Friends ; some I know would not have Christ be a Surety of that Covenant that was made betwixt God the Father and himself , ( which they call the Covenant of Redemption ) but of the Covenant of Grace made with us , but I know no ground for such a distinction ( as I shall hereafter prove ; ) my Brethren , evident it is , that had not our Mediator engaged in this Covenant of Peace and Redemption for us , there had been no Covenant nor Peace for us at all , because all dependeth on Christ's Suretiship , or on Christ's Obligation to the Father for us ; nor did God ever manifest more rich Grace to us , than he did in providing of such a Surety for Man. And hence God saith ( speaking of the Covenant of Grace ; ) My Mercy will I keep for him for ever , and my Covenant shall stand fast with him : I have laid help upon one that is mighty , I have exalted one chosen out of the People ; one able to perform and do all his Pleasure , one that he can trust , who neither wants Ability nor Faithfulness . 3. A Surety commonly engageth for one Party , even for him whose Credit is suspected , or who being poor , the Creditor will not , nor cannot Trust him ; the Lord Jesus is only a Surety for us unto God , not for God to us , for God had no need for any to engage , or be a Surety for him , he never failed any of his Creatures , he broke not his Covenant with Man , but Man with him ; Because they continued not in my Covenant , I regarded them not , saith the Lord. Therefore God will not Treat , nor Trade with Man any more without such a Mediator , and Surety as Christ is ; therefore I am not of his Opinion that saith , That the Suretish●p of Christ was , that Sinners might be induced to give God Credit , and that he might have a Responsal Party to deal with ; for this is to cast Contempt upon the Holy , and Faithful God , as if he is not to be Trusted in , without he gives us good Security , that he will not fail , nor deceive us . 4. The end of Suretiship among Men , is to give Stability and Security in case of Bonds or Covenants , &c. that such Bonds or Covenants may be firm and sure ; and to this end did Christ become the Surety of this Covenant of Peace , Grace , and Redemption . My Brethren , this Covenant depends upon the Suretiship of Jesus Christ , upon whose Undertakings and Security God Promised and Covenanted with him , to be our God again , and to give to us all that good which was in his Heart , to bestow upon his Elect from everlasting . There being such things requisite to be done in order hereunto , which God well knew we were not able to perform , i. e. the Satisfaction of his Justice , or Payment of all our Debts , and Victory over all our Enemies , and that this Covenant might not be broken , as the first was . My Covenant shall stand fast in him . 5. Suretiship imports , that the Obligation be free and voluntary , for the Law forces none to be a Surety , or to engage for others . My Brethren , tho God chose Jesus Christ to be the Surety of this Covenant for us , yet Christ as a most free and voluntary act on his part , undertook that Office , for that Law we had broke , laid no Obligation on him , nor was he under any necessity of Nature to undertake herein , because he was the Son of God , but it is ascribed wholly to his Infinite Love and Goodness , and as a Sovereign Act of his own Free Grace , to undertake for Man , and not for Angels , and also only for some of the lost Sons of Adam , and not for all : No Man taketh my Life from me , but I lay it down freely ; I have power to lay it dnwn , and I have power to take it up again . Lo , I come in the Volume of the Book , it is written of me to do thy Will , O God. 6. Suretiship imports not only a voluntary Obligation for others , or for another : but also Union of Parties , or Assumption of the Condition of that Person or Debtor : In a Law sence it denotes a Foederal , or Law Union , the Surety and the Debtor are but one Party ; yet not so , but that it is the Surety that pays ; it is his Money , and not the Debtors . My Brethren , Christ , by vertue of his Suretiship , did not only take our Sins upon him , but our Nature , and put himself in our Law-place , he took our Condition upon him : He was made of a Woman , made under the Law to redeem them . Object . I know it is objected , If Christ and the Elect are but one Party , and that his Righteousness be ours , i. e. imputed to us , or that he did , and suffered all in our stead , then we are our own Saviours ; we are Mediators , as having a Mediator's Righteousness . Ans. This ( as one well observes ) follows not ; for they may as well argue the Debtor is the Surety , because his Surety's Payment is accepted for him . Object . Again they object , If Christ our Surety and we are one , and that his Righteousness is ours , then we are as Righteous as Christ. Ans. They may as well affirm the Bankrupt is as rich as his Surety , because his Surety pays his Debts . 7. A Surety doth not only ingage for Debtors , but also sometimes for Criminals . Those that Christ became Surety for in the Covenant of Peace , to Reconcile to God , and to Redeem from Sin and Hell , were Criminals , and not only Debtors ; we all deserved Death , and were under the Sentence thereof . The Evangelists render the Words , Sins , and Debts promiscuously , as Luke 11.4 . compared with Matth. 6.12 . the Laws of some Countries admit of a Surety for a Criminal ; i. e. that one Man shall die for another : Thus did Christ obey the Law for us , and die for us : He was made a Curse for us — Gave himself for us — His Life a Ransom for us — The Just for the Vnjust — Made Sin for us : All proves he was a Surety for Condemned Criminals , and so died in our stead , to satisfie the Law , and Justice of God ; What the Law could not do — God sent his own Son ; i. e. we could not keep it perfectly , nor satisfie for the breach of it ; therefore Christ died not only nostro bono , for our good and profit , as the Socinians , and our Work-Mongers say , but nostra vice , in our room , he died for his Church , for his Elect , as he died not for the Holy Angels , yet he died for their good , and for the whole Creation in some sense ; he is the Head , and Confirmer of the Angels ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is instead , the Sufferings of the Saints are for the good of the Church , but they are not substituted to obey and die in the stead of others : A Surety to obey and die for others , as one hath abundantly proved , is to obey and die in their stead or room . 8. A Surety having paid all , and fully satisfied for Debtors ; it follows , that neither the Creditor , nor the Law can exact Satisfaction of the Debtors , and also that the Debtors for whom Satisfaction is made , shall be delivered out of Prison , and be actually discharged and acquited according to the Time and Terms agreed on between the Creditor , and the Surety . God will not , cannot in point of Justice and Righteousness exact Satisfaction of any Sinners , for whom Christ became a Surety , and hath safied ; for i. e. they cannot suffer in Hell , but shall all in due time be actually discharged and acquited , and the Law Sentence taken off of them : For no sooner are their Eyes opened , or are illuminated by the Spirit , but they plead , that their Surety hath paid all for them ; he hath paid their Debt of perfect Obedience , and hath also born all that Vindictive Wrath and Vengeance that was due to them for their Sins ; Who was delivered for our Offences , and was raised again for our Justification : The Lord laid on him the Iniquities of us all . II. Why did-Christ become a Surety for us , and put his Hand to the Covenant ? 1. Because his Love and Bowels were such to God's Elect , his Love constrained him thus to do . 2. Because he would readily comply with his Father's Will , Design , and Purpose herein , which was to exalt his Infinite Grace and Divine Goodness to Mankind . 3. It was to raise the Honour , or cause all the Divine Attributes to shine forth in their equal Glory , and meet together in his Work and Undertakings as Mediator and Suretiship , in sweet harmony . 4. Because he would magnifie God's Law , and make it honourable : But more of this hereafter . 5. Because he knew God would not otherwise enter into a Covenant of Peace , to save lost Sinners , Man being weak , and unable to answer what both Law and Justice required , in order to our Peace and Reconciliation with God : Whatsoever the Law exacted on us , he engaged and condescended to do as our Surety ; he promised and struck Hands to satisfie whatsoever the Law , I say , could demand of God's Elect. See Heb. 9.15 . Rom. 3.25 . Heb. 10.5 , 7. III. What was Christ to do , and we receive by vertue of his Mediation and Suretiship ? First , Whatsoever Christ as Mediator Covenanted with the Father to do , that he considered as the Surety of the said Covenant engaged to perform . 1. To vindicate the Honour of God in all the Perfections of his Nature , particularly to preserve the Justice and Veracity of God , and Sanction of his Holy Law. 2. He engaged as the Surety of the Covenant , to restore to Man , or to all God's Elect , that Righteousness which Man lost , that as we were made Sinners by Adam's Disobedience , so by his Obedience we should all be made Righteous ; that as the Sin of the first Adam was imputed to our Condemnation , so his Righteousness , as our Covenanting Head , might be imputed to all his Seed , and all this according to the Contrivance of God's Infinite Wisdom , and to answer the Design , Purpose , and Proposal of God the Father , in the Council of Peace . 3. And seeing Man was a Rebel , and in Arms against God , and filled with Rage and Madness , and having Enmity in his Mind against God , Being alienated from the Life of God : Jesus Christ , as our Surety , engaged to change the Hearts of all he undertook for , and bring them to accept of Terms of Peace , through the Blood of his Cross ; I say , he ingaged to God to bring home all that were given to him . Hence he says , Them I must bring , and they shall hear my Voice : He must bring them because of the Covenant he had made with God the Father ; and upon the Consideration of that Obligation , he laid himself under , as their Surety . He must Circumcise our Hearts to love the Lord our God ; for Christ also hath once suffered for Sins , the Just for the Vnjust , that he might bring us to God. From hence it appears , that Christ by virtue of these Articles of Peace , as our Surety , engaged to open Blind Eyes , and to bring the Prisoners out of the Prison-house , and to set at liberty those that were bound ; or by the Blood of his Covenant , to send the Prisoners out of the Pit , where there was no water ; for this was agreed should be the Effects of his Undertakings : See Zech. 9.11 . Luke 4.18 . The Spirit of the Lord is upon me , because he hath Anointed me to Preach the Gospel to the Poor ; he hath sent me to heal the Broken-hearted , to Preach Deliverance to the Captives , and recovering of Sight to the Blind , and to set at liberty them that were bruised . He engaged to take away the Heart of Stone , and to give us a Heart of Flesh , to give a new Heart for this the Father promised in the Covenant , and what he promised Christ ingaged to do for us ; for without Almighty Power this cannot be done ; He works all our Works in us and for us : He engaged to subdue Satan , and divest him , that strong Man Armed of all his Power . In a word , Christ as the Surety of this Covenant , engaged to Renovate our Hearts , Regenerate our Souls , or to Create the Image of God again in us ; And that from his Fullness , we should all receive Grace for Grace : And , indeed , to this end it pleased the Father , that in him should all Fullness dwell . 4. Jesus Christ as our Surety , engaged to make good another Article in this Covenant , which was to preserve all his People in a State of Grace , not only to bring us into a State of Grace , but to preserve us in the State , or to preserve Grace as a Vital Principle in our Souls . That as all the Promises of God are made to us in Christ , so Christ hath engaged that we should persevere in Grace and Holiness , and that we shall never finally depart from God any more ; He that hath begun a good Work in you , will perform it to the Day of Christ. It is not said , he will finish it , but he will perform it , which denotes his Covenant ; as when a Faithful Man hath engaged to do a piece of Work , we say , he will perform it ; He shall bring forth Judgment unto Victory . 1. He will according to his Promise and Covenant , strengthen our Faith , and encrease it . 2. Subdue our Iniquities ; He will subdue our Iniquities , thou wilt cast all their Sins into the Depths of the Sea , thou wilt perform thy Truth to Jacob. 3. To support and succour us under all Temptations , thus he hath promised , and he is Faithful , therefore will do it , 1. Cor. 10.13 . No Temptation hath befallen you , but such that is common to Men , and God is Faithful , who will not suffer you to be tempted above what you are able , &c. 4. To comfort us in all our Sorrows ; I will not leave you Comfortless , &c. 5. To help us under all our Afflictions , Reproaches , Losses , and Persecutions , all these are Covenant Blessings , and therefore promised to us . 6. To enable us to perform acceptably all Holy Duties ; for without him we can do nothing . 7. To make us Fruitful , and so to abide unto the end ; I have chosen you , and ordained you , that you go and bring forth Fruit , and that your Fruit should remain , the Righteous shall flourish like a Palm-tree : Those that are planted in the House of the Lord , shall flourish in the Courts o● our God , they shall still bring forth Fruit in Old Age , they shall be fat and flourishing . And all this God hath promised to us by vertue of Christ's undertaking as our Surety for us . For the Grace by which all this is done , was promised first to Christ ; he is filled full of Grace , as our Head of Influence : And he hath engaged to God for us to act , and influence us with that Grace which he so received , which he doth perform in what measure and manner he pleaseth , through or by virtue of that Union we have with him , and by the constant communication of fresh Supplies from himself ; Therefore it is added , To shew that the Lord is Vpright , and that there is no Vnrighteousness in him . Brethren , pray consider this well , that all Grace and Spiritual Blessing whatsoever which we receive , is all promised to us by God the Father , and made good to us through Christ's Mediation , and Undertakings , as our Surety : For all the Promises of God in him , are Yea , and in him , Amen , unto the Glory of God the Father . I say , that that Mutual Covenant betwixt God the Father , and our Lord Jesus Christ , makes all Covenant Blessings and Promises sure to us ; all Promises are from the Father , through Christ , by the Holy Spirit Christ received the Spirit without measure , upon his Covenanting with the Father , and he engaged to send the Spirit to be the Almighty Agent to do all things for us ; for as he purchased the Spirit for us , so he hath asked it of the Father , and still ( as our Surety and Advocate ) he intercedes with the Father for us , that we may receive a Gracious Measure thereof ; I will pray the Father , and he will give you another Comforter . The Father upon Christ's Suretiship promised to him , that his Spirit shall never depart from him , nor his Seed : As for me , this is my Covenant with them , saith the Lord ; My Spirit that is upon thee , and my Words which I have put into thy Mouth , shall not depart out of thy Mouth , nor out of the Mouth of thy Seed , nor out of the Mouth of thy Seeds Seed , from henceforth and for ever . 8. Christ hath engaged to confirm us to the end ; this he undertook as our Surety , it was God's Promise to him , He shall see his Seed : This was promised to him upon what he was to do , and suffer ; and Christ , I say , hath engaged as our Surety to confirm us ; Who shall confirm you to the end ? God is Faithful , by whom ye were called unto the Fellowship of his Son Jesus Christ our Lord. Jesus Christ , by vertue of this Covenant , was to have many Companions , or fellow Heirs of Glory , and God's calling us , is the first Foundation Act in God , of performance of this Covenant with Christ , and to us in him : The Father is as much bound and obliged to keep us , as Christ is ; because of that Price he hath received for us by Christ , which he accepted of in this Covenant of Peace . 9. Christ was obliged , as our Surety , not to lose one of them , which the Father gave him ; And this is the Father's Will that sent me , That of all which he hath given me , I should lose nothing , but should raise it up at the last Day . This is as if our Lord should have said , The Father's Will and Covenant made with me is , That I should not lose one of his Elect. The Father ( as one observes ) promised three things to the Son in this Covenant , upon what he was to do and suffer . 1. His Assistance . 2. That he should have a Seed which he should see . 3. He promised Eternal Glory to him , and to all them in him . I. His Assistance ; The Spirit of the Lord shall rest upon him ; the Spirit of Wisdom , and Vnderstanding ; the Spirit of Counsel , and Might ; the Spirit of Knowledge , and of the Fear of the Lord. Behold my Servant that I uphold , mine Elect in whom my Soul delighteth ; I have put my Spirit upon him : Well , and what hath Christ engaged to do ? He shall bring forth Judgment to the Gentiles . A bruised Reed shall he not break ; and the smoaking Flax shall he not quench ; he shall bring forth Judgment unto Truth . I , the Lord , have called thee in Righteousness , and will uphold thine Hand , and will keep thee , and give thee for a Covenant of the People , for a Light of the Gentiles : That is , for the Surety of my Covenant . To open Blind eyes , &c. He shall feed in the Strength of the Lord , in the Majesty of the Name of the Lord his God : Christ was to plead these Promises ; He shall cry unto me , Thou art my Father , my God , and the Rock of my Salvation . II. God promised him a Seed . 1. A Numerous Seed ; As the Dew of the Morning in abundance upon the Flowers and Plants ; fear not for I am with thee , I will bring thy Seed from the East , and gather thee from the West . I will say to the North , Give up ; and to the South , Keep not back : Bring my Sons from afar , and my Daughters from the Ends of the Earth . 2. A Perpetual Seed , or a Seed that shall endure for ever ; His Seed will I make to endure for ever , and his Throne as the Days of Heaven — My Covenant will I not break , &c. III. The Father promised him great Glory , and an Eternal Kingdom ; Ask of me , I will give thee the Heathen for thine Inheritance , and the uttermost parts of the Earth for thy Possession ; behold my Servant he shall deal prudently , he shall be exalted and extolled and made very high — I will divide him a Portion with the Great , and he shall divide the Spoil with the Strong , because he poured out his Soul unto Death . All Power is given to me in Heaven and Earth . He shall strike through Kings , in the Day of his Wrath. But we see Jesus , who was made a little lower than the Angels for the suffering of Death , Crowned with Glory and Honour — And he shall bring all his to Glory too : For it became him for whom are all things , and by whom are all things , in bringing many Sons to Glory , to make the Captain of their Salvation perfect through Sufferings . As this was promised by the Father to him , and to us in him , so he as our Surety engaged to bring it to pass , or to make it good unto us Object . If Jesus Christ entered into Bonds for us , and that by virtue of the Sanction of the Law of Works , was obliged , as our Surety , to suffer for our Sins , doth it not follow , that he was Surety of the Covenant of Works ? And how then is it said ▪ He was Surety of a better Covenant ? 1 Answ. Tho Christ was obliged , as our Surety , to fulfil the Covenant of Works , or of perfect Obedience ; yet he was not Surety of the Covenant of Works , because he did not undertake , that we should perfectly keep the Law in our own Persons , which he must have done , had he been Surety of the Law of Works , but that he would keep that Law for us ; and therefore it was another and better Covenant . 2. The Covenant of Works was made betwixt God and Man , without a Surety ; the Covenant of Grace is made betwixt God the Father , and Jesus Christ as our Surety for us ; therefore another and better Covenant . These Men plead for a Covenant of Grace made betwixt God and us , distinct from the Covenant of Redemption ; in which , Christ , as our Surety , engaged that we shall keep the New Law of Faith , and sincere Obedience ; Christ having abolished the Law of perfect Obedience , and merited this mild Law , &c. 1 Answ. Tho the Law as a Covenant of Works , Do this and Live , is taken away ; yet as a Law , or Rule of perfect Obedience , it remains for ever : As the Reverend Mr. Cross , hath fully proved . 2. As to their New Law , it brings in Justification by Works ; and such Works too , that are attended with Sin , or Imperfections ; and therefore their Doctrine is to be abhorred . See Mr. Clark's New Book ; but more of this hereafter . IV. I shall shew that Christ's Suretiship greatly differs from Suretiship among Men. 1. A Surety among Men , is not of the Creditor's , but of the Debtor's procurement . But the Surety of the Covenant of Peace , was of God's procurement , who is Man's Creditor , or rather offended Creator ; God as an Act of Infinite Wisdom , Love , and Mercy , found him ; I have found a Ransom . Moreover , the Father Chose him , Called him , and Anointed him to be the Mediator and Surety of this Covenant , as hath been fully proved : Therefore it doth not follow , that so soon as our Surety struck Hands , or just when he laid down the Price , all God's Elect must actually be acquited . For should a Creditor find a Surety for the Debtor , all must confess it is in his choice how and when the Debtor should be actually acquited . Moreover , 't is evident , that we had no actual Existence when Christ struck Hands for us ; besides , it was for such that he foresaw would fall under Sin , Wrath , and Condemnation , and Christ did not become a Surety to keep the Elect from falling under Wrath , and the Sentence of Death , but to recover them out of that State ; Justification presupposeth we were once Charged and Condemned . 2. A Surety and Debtor among Men , both enter into the same Bond , and the Debtor is look'd upon the principal Bondsman . But Christ's single Bond , in this Covenant , is accepted for all ; here is a Change of Persons , God leaves out our Names , and puts in Christ's Name , that the Debt , Satisfaction , and Curse might fall upon him alone . See Dr. Goodwin : He was made Sin for us — Christ hath redeemed us from the Curse of the Law , being made a Curse for us ; he was wounded for our Transgressions — And now Jesus Christ here by puting his Name unto this Bond , is become the principal Debtor , and is wholly obliged to pay , and satisfie for all the Sins of God's Elect ; his Suretiship hath swallowed up the offending Debtors Obligation , to satisfie Law and Justice . Object . Doth it not then follow , we need not be concerned to keep or fulfil the Law ? Answ. We are not to be concerned to keep the Law to that end Christ kept it , i. e. not to be Justified by it , for so it is removed ; but the Moral Law , as a perfect Rule of Righteousness , obligeth us to perpetual Obedience , it being so unchangable a Law. 3. Among Men , when the Surety makes a full satisfaction for Debtors , the said Debtors cannot be said to receive their Release , or Discharge , as an Act of Grace and Favour , but as an Act of Justice only . But Jesus Christ , in the Covenant of Peace , makes full Satisfaction for us , and yet we receive our Release and Discharge as an Act of Grace and Favour alone . 1. In that God and not we found the Surety , which was an Act of his own Sovereign Grace , he being wholly at Liberty , whether he would save Man , or not . So that our Discharge through the Satisfaction of Christ , must needs primarily and originally flow out of pure Grace , Favour , Love and Pity of God to us . Had Man found the Surety , it had been otherwise . 2. Because the Surety being the only begotten Son of God , it is a farther Demonstration of Infinite Love and Favour to us , in that God should substitute him in our stead , and dispence with the rigorous Action of Satisfaction from us , and take it from our Surety , as put in our Law-place . 3. Because God , that he might work about our Discharge , in a way of Grace and Mercy , to the Honour of his Justice , &c. made his own Son a Sacrifice for our Sins . 4. Because that Interest we have in that Redemption , Pardon , Peace , and Reconciliation by Christ's Undertakings , is freely bestowed on us , as an Act of God's Sovereign Grace and Goodness , for as Christ purchased all Grace for us , so as an Act of God's Favour , and Christ's Purchase and Merits , he gives us the Spirit and Faith , in order to our actual Interest in all Covenant Blessings ; so that altho it all is in a way of Justice as to Christ , yet it is all in a way of Mercy and Free-Grace as to us . 5. In that God accepted of Christ as a Surety for us who deserved no Pity , we having wilfully forefeited our vast Inheritance , and were become his Vile Enemies , and rebels against him . 6. Because Christ became our Surety , from whom he could expect no after Recompence , or Satisfaction for that vast Sum he laid down for us , he never expected any Recompence from us for the Debt paid . 7. Because we are not only pardoned , and have Peace , but by Christ's Undertaking , are raised to great Honour : And O what Grace , Love , and Divine Goodness is here ! VSE . I Admiration . What hath God done ? Christ done for us ? What Love is this ? 1. Christ knew before he became our Surety , that the whole Payment would fall upon him , and yet struck Hands . 2. O! what Exemption and discharge have we hereby from the Law and Justice of God ? The Law , as our Husband , is dead , and we dead to that ; that Cruel Husband has no more Power over us , though as a Law , or Rule of Righteousness , it still commands us , yet it cannot Kill us , Curse us , nor Condemn us to Eternal Burning . 3. Bless God for Jesus Christ our Surety : What a sweet Covenant is this , that we are brought into ? How sure are all Covenant Mercies ? What Riches , Glory and Power is in Christ the Mediator ? As thou hast given him Power over all Flesh , that he should give Eternal Life to as many as thou hast given him . We are in Christ's Hand , and none can pluck us out . 4. We shall for ever abide in this Covenant ; our Surety hath engaged to keep us , that we shall never break Covenant with God any more , so as to lose our Inheritance . 5. How easie hath God made the Terms of Peace as to us , since Christ is obliged to work all our Works in us , as well as for us ? II. What Good News is here for broken Sinners , who lie Condemned by the Covenant of Works ? O sue out your Pardon , by taking hold of Christ. III. Reproof . How doth this again tend to reprove such that turn the Gospel-Covenant , or Covenant of Peace , into a Law , with the Sanction of Rewards for Obedience , and Threatnings for Disobedience ; denying that Christ stood in our Law-place , to do and suffer for us , or to keep the Law of perfect Righteousness , in point of Justification , and to die in our stead ? Why will Men stand upon their own Legs ? — Proud Man would fain live of himself , or have whereof to Glory , but not before God , or in Christ Jesus ; he would have God take his Copper , and refuse his own most pure Gold. Why will they seek Relief other ways than by the Surety and Mediator of the Covenant ? Can our Imperfect Righteousness , or Sinful Duties Justifie us at God's Bar ? Will they dare to plead it at Death . IV. Trial. Is Grace given to you ? Have you Union with Christ ? Have you a new Heart ? Do you truly and savingly know the Lord ? Then you are brought into the Bonds of the Covenant of Peace . V. Consolation . If you are once in Covenant , you are for ever in Covenant , and all Covenant-Blessing , even all things that are therein promised to Christ , as your Surety shall be given to you . But no more at this time . And with this I conclude the Second Thing , under the Second General Head , viz. That the Terms proposed in the Covenant of Peace betwixt the Father and the Son , were agreed to , and of Christ's Work , as Mediator and Surety therein , I have endeavoured to clear to the Weakest Capacity . SERMON V. Containing the Ratification , or Confirmation of the Covenant of Peace ; shewing , how , and by what , and when it was confirmed ; also how proclaimed , and what the Proclamation is . ISA. Liv.x. Neither shall the Covenant of my Peace be removed , saith the Lord that hath mercy on thee . Doct. THAT there is a Covenant made , or agreed on , and stands firm in the behalf of all God's Elect. I have shewed you First , That in a Covenant of Peace there is a treating betwixt the Covenanting Parties about the Terms upon which it is made : And accordingly in order to the making , or bringing in of this Covenant , you have heard that there was a treating between the Father , and the Son before the World began . Secondly , That in such a Covenant , the Terms proposed are agreed unto by both Parties ; so I have shewed you it was here ; and also that the Mediator of the Covenant of Peace is Jesus Christ , who was also the Surety thereof ; whose Work , both as he is Mediator and Surety , we have opened . Thirdly , I shall now proceed to the next thing , which is the Ratification , or Confirmation of the Covenant . My Brethren , there was a twofold Confirmation of the Covenant . I. It was confirmed by God in Christ , and this was , as I conceive , in that Council of Peace that was held in Eternity betwixt them both : True , among Men this is called , The Signing of the Articles of Peace ; but there was a full Confirmation of this Covenant , when it was Agreed on , and Signed , and that by both Parties . 1. The Father Confirmed it to Christ , and to all the Elect in him , by his Oath ; I have made a Covenant with my Chosen , I have sworn unto David my Servant : By David is meant Jesus Christ ; and I see no reason to doubt , but that this Oath of God the Father to the Son , as Mediator of our Peace , passed to him before the World began ; Once have I sworn by my Holiness , that I will not lye unto David . My Brethren , when God concluded this Covenant of Peace with Jesus Christ , he made a Promise to him of performing all things which he agreed unto ; and evident it is , that this was before the World began ; In hope of Eternal Life , which God that cannot lye promised , before the World began . And as it was promised then to Christ , as the Head and Representative of all the Elect , on their behalf ; so there is the same Parity of Reason to believe , that then the Oath of God passed to our Lord Jesus Christ , and to us in him also ; and now this Promise and Oath of God to Christ , gives not only Solemnity , but also firm and sure Stability to this Covenant ( 1. ) He added his Oath to his Promise ( saith our late Annotator on the Holy Bible ) to make , and prove it to be Immutable : Hence Christ , it is said , was made a Priest by an Oath , not after the Order of Aaron : ( 2. ) But after the Order of Melchis●●ck . This Oath is said to be sworn once , which Word and Phrase ( saith he ) implies the Compleatness , Certainty , and Irrevocableness of the thing ▪ ( 3. ) God swore by his Holiness ; What is more Sacred ? By which God is seldom known to speak , or to swear ; therefore nothing can more fully confirm this Covenant to Christ , and to us in him . ( 4. ) Jesus Christ then confirmed also the Covenant on his part ; on our behalf , by his putting his Hand in our stead , and to stand in our Law-place for us , as you have heard : This , my Brethren , was more than a bare Signing and Sealing the Covenant of Peace . But — II. There is yet a farther Ratification , and Confirmation of the Covenant of Peace , as also there is among Men. 1. It was agreed betwixt God the Father , and the Son as Mediator , that this Covenant should come under another Acceptation , i. e. as the Last Will and Testament of Jesus Christ : True , it was not only Christ's Will , or Christ's Covenant and Testament , but the Father's Will and Covenant also : Hence the Testament is called , The Revelation of Jesus Christ , which God gave unto him ; that is , a Mediator : Yet Christ is the Testator , or he that is to dispose of all those rich Legacies which the Father by him , as Mediator , designed to bestow on all his Elect , it is called his Covenant , Testament , or Last Will. And now , since the New Covenant was to come under this Character , viz. Christ's Last Will and Testament ; there was a Necessity ( for many other Reasons ) that the Covenant should be Confirmed and Ratified by his Death 〈…〉 : The Greek Word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diathemenos , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith . A Testament is the Sentence , or Declaration of our last Will of what we would have done after our Death ; now this Testament contains all the Blessings , Grants , and Priviledges agreed unto and given to Christ , as Mediator of the Covenant of Peace , and more properly it denotes Christ's giving them forth as one Dying , to confirm the Covenant . 1. A Testator signifies a Disposer ; one that makes his Last Will and Testament , who hath Goods to bestow , and Persons to give them unto . 2. It denotes , that a Dying Person , who to confirm his Will and Testament ; there is a Necessity of his Death , and thus Christ as a Testator , died by virtue of those Covenant Transactions betwixt God the Father and himself on the behalf of God's Elect ; Where a Testament is , there must also of necessity be the Death of the Testator . 3. It also denotes , that he the Testator hath , or is Invested with some Estate , and hath a proper Right to dispose of it ; Jesus Christ in this Covenant had all the Riches of Grace and Glory given to him as Mediator . See John 13.3 . Jesus knowing that the Father had given all things into his Hands , &c. 4. Moreover it denotes , that whatsoever he gives as a Testator , is of meer Grace , or of the Good Pleasure of his Will. 5. Also it gives a Just Right to all such ( to whom he bequeaths any Legacies ) to what is given , so that such may sue out for them as their own . Furthermore it imports the Revelation and Declaration of his Will , Love , and Affections to all his Relations and Friends : So did Jesus Christ , in his Last Will and Testament , reveal his Will , Love , and rich Bounty to all God'● Elect. Now the Design of God and Christ herein , was . 1. To give , or superadd a new Title to al● Believers ( as one well observes ) of all Covenant Blessings , that we might have all manne● of Security imaginable to the Inheritance . 2. Also to shew the Absolute Freeness of th● Conveyance of all Covenant Grants , and Ble●sings to Believers . 3. And more directly to the purpose i● hand , Jesus Christ came under this Relation to ratifie and confirm the Covenant of Peace , an● our sure Right and Title to all Blessings contained therein ; Tho it be but a Man's Testament , yet if it be confirmed , no Man disanulleth , or addeth thereunto : The Covenant was in force even from the Beginning ; and all God's Elect who lived under the Old Testament Dispensation , received the Grace and Blessings thereof , through Faith in Christ's Death , who they knew would come in the fulness of time , and by his Blood confirm this Covenant : The Father , indeed , trusted the Son upon his Holy Compact or Covenant with him , upon the account of what he was to do , and suffer in time . Pray , Brethren , observe , That the Death of Christ , is the great and sure Ratification and Confirmation of the Covenant of Peace . It is a Confirmation of such Validity , that it is made unalterable , and cannot be disannulled . To proceed , there are , Beloved , seven or eight things to be considered in the Death of Christ. I. The Death of Christ put an end to , or abrogated the Old Covenant ; He took away the first , that he might establish the second — Having abolished in his Flesh the Enmity , even the Law of Commandments contained in Ordinances for to make in himself of twain , one New Man , so making Peace : The first Will , or Covenant is made void by the second , i. e. by the Last Will and Testament ; nor is the Ceremonial Law only abolished , but the Moral Law as a Covenant of Works , Do this and Live ; not as it is a Law requiring perfect Obedience on Righteousness , but as to the Tenure , or Terms of it . Not , my Brethren , but that all Believers , who lived under the Old Testament , were saved by the Covenant of Grace , Christ was to establish , as I said before : Yet was not the Old Covenant actually taken away till Christ died , the latter Covenant is called an Everlasting Covenant ; not , I say again , that the first , as to Righteousness , is ceased , or disannulled ; no , but as a Covenant of Works , requiring perfect Righteousness of us in our own Persons , if ever we are Justified in God's Sight ; but that the perfect Obedience which Law required of us is transmitted to another Head , i. e. the Christ Jesus , who having answered all its Demands in point of Obedience and Righteousness , so that He is the end of the Law , as touching Righteousness , to every one that believeth : Insomuch that the Law cannot Curse , nor any more Condemn them that are in Christ Jesus . II. Christ's Death ( as well as his Active Obedience to the Law ) was the Condition on his part for us , upon which God the Father entered into this Covenant of Peace , on our behalf ; therefore had not Christ died , all that believed before he came had perished , but neither of these were possible . III. The Death of Christ , was the Price of our Redemption , by this vast Summ we were Redeemed : Ye are not your own , you are bought with a Price . Not our own observe . 1. We were sold under Sin , and were in bondage to the Law and Justice of God. 2. There was a treating about the Price of our Redemption , and the Terms were agreed to , which was , That Christ must die ; For asmuch as ye know that ye were not Redeemed with corruptible things , as Silver and Gold , &c. but with the Precious Blood of Christ — Who verily was fore-ordained before the Foundation of the World ; or was delivered up according to the Compact , or Result in the Covenant of Peace , ( to Redeem us from Wrath and Hell , ) held in Eternity between the Father and himself . 3. The Time also when this should be done , was also then agreed on ; that is , when Christ should die ; But when the fullness of Time came , God sent forth his own Son in the likeness of sinful Flesh — To Redeem them that were under the Law , &c. IV. The Death of Christ was that Price by which all Grace is purchased for us ; for tho we have all Covenant Grants , and Blessings freely given to us , or merely of God's Free Grace , yet Faith , a New Heart , Regeneration , Repentance , Pardon , and Peace , and all other Grace , and Blessings here , and Glory hereafter were all purchased for us by the Death of Christ ; for as you heard Christ did more than pay our Debts . V. Christ's Death was the Pacifying , or Atoneing Sacrifice , his Precious Blood quenched the Fire of God's Wrath , and so it is the only way by which we come to be delivered from Hell : Our Jonah was cast over-board to make a Calm , and caused the Storm of Divine Vengeance to cease . VI. And more directly to our present Purpose ; I say again , the Death of Christ was to ratifie and confirm the Covenent . VII . Moreover , the Death of Christ was not only to confirm the Covenant of Peace it self , but to confirm all Covenant Grants , Covenant Blessings , and Covenant Promises also ; for had not the Testator died , none could sue for any Legacy therein bequeathed to them . Furthermore , also the Holy Ghost is appointed to be the Executioner of this Covenant ; or , of the Last Will and Testament of our Lord Jesus Christ : How much more shall the Blood of Christ , who through the Eternal Spirit offered himself to God ; Purge your Consciences from Dead Works , to serve the true living God. It is the same Spirit of Jesus that offered up his Body , that applies his Blood , and makes it efficacious to us , and also puts us into the Possession of the Inheritance purchased for us . And for this Cause he is the Mediator of the New Testament , that by means of Death , that they which are called , might receive the Promise of the Eternal Inheritance ; That is , through his Intercession , and the Agency of the Holy Spirit , the Effects of his Sacrifice might become effectual to all the Elect , viz. to their Justification , Vocation , Sanctification , and Glorification . If the Will of Man had been left , or substituted to be the Executioner of Christ's Last Will and Testament , not one Soul might have been saved , or if otherwise , yet all the Glory would not have then redown'd to Jesus Christ , but one great part thereof to the Creature . But thus it is not left , 'T is not of him that willeth , nor of him that runneth : No , no , it is wholly committed to the Blessed Agency of the Holy Ghost ; who doth , and must bow , and bend the Will of Man unto God : But more of this hereafter . My Brethren , It is very remarkable what Knowledge some of the Ancient Jews had of the Messiah . Rabbi Hadars , ( as I find him quoted by a Worthy Divine ) speaks thus , viz. God treating with the Messiah , said , Righteous Messiah , Those who are hid in thee , are such , whose Sins in time shall bring thee to Grief ; thy Ears shall hear Reproaches , thy Tongue cleave to the Roof of thy Mouth , thou shalt be wearied with Sorrows . The Messiah answered ; Lord of the World , I joyfully take them upon me , and Charge my self with their Torment , but upon this Condition , that thou shalt quicken the Dead ; God , saith this Rabbi , granted him this , and from that time the Messiah charged himself with all kinds of Torments . VSE . I. From hence we may infer what horrid Evil there is in Unbelief , or the Shamefulness of Unbelief , and O what Ignorance there is in Men , of this Covenant Agreement ; God is pacified and reconciled , but Sinners will not believe it , and from hence retain frightful Thoughts of God. 2. We infer , That our Salvation stands upon a sure and certain Foundation , and that the Elect shall be saved . ( 1. ) They are the Seed of Christ , and are given to him , tho never so unworthy in themselves . ( 2 ) In regard of the firmness of the Covenant of Peace , you hear how , and by what it is confirmed . ( 3. ) In regard Jesus Christ hath done his Suffering Work , his Bleeding Work , his Dying Work , confirming his Covenant , and he is bound to do all the rest in us and for us , and the Spirit is the Executior , Christ , tho he died , is alive , and dies no more ; and therefore can , and will see his own Will fully executed . ( 4. ) Because God hath link'd in this Covenant his own Glory and our Good together . II. Contemplate on the Love of your dying Friend ; Shall the King Immortal become a dying Testator ? O search into this Will to find your Names , and see what vast Legacies are bequeathed therein to you ! Moreover , you see that your Right to Grace and Glory is a Testimentory Right , the Covenant betwixt God and Christ is turned into a Testament between him and you ; My Peace I leave with you : He hath paid dear for it . III. Sinners , will you by Unbelief make void ( if it were possible ) this Covenant , or not sue out by Christ's Blood your Pardon , but think to get it some other ways , Sirs , all 〈◊〉 saving Grace is comprehended in this Covenant . IV. What are all Earthly Legacies to those Christ hath left in his Last Will and Testament — V. Terror . Let all such tremble that turn Christ's Last Will and Testament into a Law of Works , or into a Conditional Covenant , or that give the Glory to their Faith , to their Obedience , or to the Creature , and let all such fear likewise that venture to alter any thing contained in Christ's Last Will and Testament . Lastly , Do not forget your dying Friend ; O keep up his Remembrance in those Holy Signs of his Death and Suffering which he hath left in his word , This do in remembrance of me . I shall now proceed to the next thing proposed under this General Head. Fourthly , After a Covenant of Peace is ratified and confirmed , it is proclaimed , and so it is here also ; this is the next thing , God assisting , I shall speak to . — And now , as Peace among Men is commonly published by a Proclamation , so hath God graciously ordered this Peace to be published by a Proclamation . Also , And in speaking to this I shall 1. Shew you what is the Proclamation of this Peace . 2. Who they are that God hath authorized to Proclaim it . 3. Open the Nature of the Proclamation . 4. Open the Terms upon which it is proclaimed . The Proclamation of this Peace is the Gospel of Jesus Christ : Hence the Gospel is called , The Word of Reconciliation , and the Gospel of Peace . I. Because the Gospel only shews us how Reconciliation is made between an offended God , and offending Creatures ; and no otherways is this revealed , or made known to Men. II. Because God , my Brethren , is hereby declared to be reconciled or pacified towards Sinners , even in Jesus Christ ; To wit , that God was in Christ , reconciling the World to himself , not imputing their Trespasses unto them . Some would have this extend to all the World universally , but then all would be saved ; for if all were reconciled to God by the Death of his Son , they shall much more be saved by his Life ; for so Paul argues in respect of all them that God by the Death of his Son , was reconciled to ; For if when we were Enemies , we were reconciled to God by the Death of his Son , much more being reconciled , we shall be saved by his Life . If God gave us the great Gift , he will much more give the lesser Gift , i. e. Faith and Perseverance ; compare this with Rom. 8.32 . My Brethren , 't is the same [ All , ] or World that Christ promised that he would draw to him , and that he takes away the Sin of . Moreover , if he had reconciled the whole World to God , he would have prayed for the whole World , but that he saith he did not , yet he prayed for all he died for . III. Because the Gospel discovers the Meritorious Cause , or Foundation of our Reconciliation , viz. the Death of Christ , this was that Sacrifice that turned away God's Anger , and Vindictive Wrath and Vengeance ; He saw the Travel of his Soul and was satisfied . IV. Because the Gospel contains mutual Reconciliation , not only an account of God's Reconciliation to us , but also our Reconciliation to him , which is through the receiving the Atonement , God is reconciled in Christ , by his Wrath-appeasing Sacrifice ; but the Gospel shews , that Sinners are not actually reconciled to God , until they are by the Spirit united to Christ , and believe in him , having that Natural Enmity removed , that is in their Hearts against God. V. The Gospel is the instrumental means , through the Spirits Operations of the Sinner's Reconciliation to God ; We pray you in Christ's stead be ye reconciled to God. It is called the Power of God to Salvation , because therein the Righteousness of God is revealed , Vers. 17. It is , my Brethren , an Instrument of his Power , or a powerful means ordained of God to this purpose , it having an excellent and efficacious Influence attending it through the Spirit where it is proclaimed and received . My Brethren , Faith , Regeneration , Convertion , or Holiness , do not reconcile us to God ; no , no , nothing doth that but the Blood of Christ. And this I might make appear , 1. Because our Reconciliation on God's part is by the Death of Christ ; For when we were Enemies , we were reconciled to God by the Death of his Son. Hence we are said to be Justified by his Blood ; that is , Meritoriously , yet Materially it is by his Active , as well as his Passive Obedience . 2. Because our Reconciliation on God's part , I mean his being Reconciled to us , is antecedent to Faith , Regeneration , &c. your Faith doth not make your Peace , tho it be an Instrument by which you receive that Atonement that Christ hath made , 3. Faith , &c. is an effect of our Reconciliation , that we may be actually acquitted , and saved from Sin and Wrath in our own Persons , and have it evidenced to our own Consciences ; it is our receiving that of Christ , which he received for us upon his Discharge , as our Head , and Surety ; Much more being now Justified by his Blood , we shall be saved through him : Therefore Christs Blood must be the appeasing Sacrifice that delivers us from the Wrath we lay under . 4. Nay , my Brethren , Justification is the Effects of Reconciliation ; for had not Christ satisfied Divine Justice for us , we had not been pronounced Just , or Righteous in him ; the Prisoner is acquited as the Effects of the Payment of his Debts , his believing his Debts are paid , and the Law and justice satisfied , doth not pay his Debts ; tho a Sinner is not in his own Person actually discharged , until he doth believe , or leastwise in his own Conscience . True , Jesus Christ , as Mediator , doth both these ; i. e. he pays our Debts , and knocks off our Chains ; he makes the Atonement , and sprinkles the Blood upon our Consciences by his Spirit ; if Reconciliation was the bending of our Hearts to God , to believe in him , and love him , why should Faith and Sanctification be laid down as the End and Effect of this Reconciliation : Yet now hath he reconciled in the Body of his Flesh , through Death , to present you Holy and Vnreprovable in his Sight . VI. A Proclamation discovers , or reveals who they are that shall receive the Blessings of that Peace which is made , and upon what Terms . So , my Brethren , the Gospel makes known who they are that are comprehended in that Peace our Lord Jesus Christ had made , viz. all that God hath Elected , or Chosen in Him , or all his Seed , or all that the Father hath given to him , or , if you please , all that do believe in him ; and also it shews upon what Terms , viz. wholly of meer Grace and Favour ; By Grace ye are saved through Faith , and that not of your selves , it is the Gift of God , not of Works , least any Man should boast , not by any Act of the Creature , not by his Faith and sincere Obedience● nor by Works of Righteousness that we have done , either in Obedience to Law or Gospel : See Rom. 11.6 . the Terms are without Money , and without Price . VII . Some Proclamations proclaim Peace ; so , my Brethren , the Gospel Proclaims our Peace with God : Peace , Peace to them that are afar off , and to them that are nigh ; It proclaims Liberty to the Captives , &c. Hence our Lord saith to his Disciples ; That which ye have spoken in the Ear , shall be proclaimed on the House Top — And came and preached Peace , ( or proclaimed Peace ) to you which were afar off , and to them that are nigh . And hence the Gospel also comes so to be called ; for what is Gospel , but glad Tydings , good News , Peace on Earth , good Will to Men ! It is called , the Joyful Sound , Blessed is the People that know the Joyful Sound , &c. Not they that only hear it , but that know it , it is that which when known and received , pacifies a Wounded Conscience . VIII . A Proclamation of Peace and Pardon , is that which a Self-condemned Traytor takes hold of , and presently submits himself with Tears , and falls down at his Sovereign's Feet , being broken to Pieces at the Thoughts of his Prince's Clemency , and Free Pardon . Also it gives an Assurance to all such of Pardon and Peace . So , my Brethren , the Gospel is that which Sin-convicted , and Self-condemned Sinners , and Stubborn Rebels against God , takes hold of ; and it is this that breaks and melts their hard Hearts , What hear that their Peace is made , and God reconciled ? Nay , and that he has Sacrified his own Son to this very end , this breaks the Heart of Stone , and brings the Rebel to lay down his Arms , and to take hold of Pardon . And it gives to each poor Sinner also , an assurance of Mercy , he brings the Proclamation as it were to God , and pleads his Pardon , Where the Word of a King is , there is Power : The King's Word and Promise , ( saith the Soul ) is passed in his Proclamation , that I shall have Free Pardon , and here it is . IX . A Proclamation is Written , nay Printed , that it may be read , and known of all Men ; so God , in his Providence , hath caused his Gospel to be Printed , that it may be read and known to all to whom it is sent ; it was first Written as Holy Men speak , as they were moved by the Holy Ghost ; and since it has been Printed also . X. A Proclamation is set up in the Market-place , or in some Publick place , so is the Gospel publickly made known ; Wisdom cryeth without , she uttereth her Voice in the Streets , in the chief Place , in the Concourse , in the opening of the Gates , in the City she uttereth her Voice , see Prov. 8.1 . It is , and shall be made known to all Nations , to their Joy and Comfort , and for their Obedience of Faith. — But let me note here some Disparities . 1. Proclamations are not put into a Book , I say , I think that is not usually done , to be kept for after Times upon Record , but the Gospel , or good News to Sinners , or this Proclamation , is put into a Book , for all succeeding Ages , and Generations to know and understand . ( 1. ) This Book , Brethren , is wholly by Inspiration given out to remain as a Witness of God's Eternal Love , and Christ's Eternal Love , and Favour . ( 2. ) There is a Blessing pronounced to him that reads , and that understands this Book . ( 3. ) It is a Book ratified and confirmed by Miracles . ( 4. ) A Book that all Holy and good Books point to , Moses points to this Book , the Prophets point to this Book , and all Divine Writers point to this Book . ( 5. ) It is a Book of all Truth , and no Errors . ( 6. ) A Book that all Good Books , Holy Books were taken out of . ( 7. ) A Book kept and preserved by Almighty Power , in spight of Rome , Hell , and Devils . But let me add one thing more here , viz. That there were different ways of proclaiming this News of Peace , by Jesus Christ. 1. It was first proclaimed to Adam , upon his Fall , by the Promise of the Seed of the Woman . 2. To Abraham it was proclaimed in these Words , i. e. In thy Seed shall all the Nations of the Earth be Blessed . Thus Paul saith , God Preached the Gospel to Abraham , to Jacob by the coming of Shilo . To Moses , by a Prophet that God would raise up of their Brethren , like unto him ; and by Types and Sacrifices . To David , by a Promise of a Son to Sit upon his Throne , and by a Covenant made with him , as a Type of Christ. To the Prophets many ways very clearly . But in the New Testament Times more fully and clearer then ever ; before it was hid , as it were , but the Vision is now opened , and hidden things , things long kept secret , are plainly revealed ; We behold with open Face : Many Prophets , and Kings , desired to see and hear what we see and hear , but saw , and heard them not . 3. A Proclamation doth not usually contain the Sum of all the Articles of Peace , nor give an Account of all the Gifts , Grants , Blessings , and Priviledges thereof . But this Proclamation , i. e. the Gospel doth publish and make known to all the World , the Summ of all the Articles of this Covenant of Peace ; together with all the great Gifts , Grants , Blessings , and Priviledges thereof : In the Gospel we read of the Council , Compact , and Eternal Purpose of God , concerning of all those Covenant Transactions that were betwixt the Father and the Son from Eternity , which were hid , or kept secret until this Proclamation came forth . 4. A Proclamation of Peace doth not particularly give an account of all the horrid Crimes and Offenders that are by virtue thereof , freely pardoned upon their coming in ; for such a Proclamation is rather put out by a Prince to reclaim Stubborn Rebbels , in which their Names are inserted ; but this Proclamation , i.e. the Gospel , proclaims Free Pardon for all manner of Sins , Iniquities , and Transgressions ; and to all the vilest Traitors , Enemies and Rebbels against the Eternal God ; as to all Swearers , Lyars , Drunkards , Harlots , Whoremongers , or Adulterers , Idolaters , Effeminate Persons , Abusers of themselves with Mankind , Proud Persons , Covetous Backsliders , Thieves , Extortioners , Malicious Persons , Murtherers , Back-biters , Blasphemers , Sorcerers , ye all manner of Sinners have Free Pardon offered to them upon their coming in , and laying hold of Jesus Christ ; and none are excepted but such who have sinned against the Holy Ghost . VSE . 1. Bless God for the Gospel , that ever this Proclamation came to your Ears , Peace is proclaimed to you this Day , to you Sinners ! What do you say ? Do you resolve to throw down your Arms and come in ? 'T is no matter what kind of Rebbels you have been : Here 's a Pardon for all Sins and Blasphemy ( in this Proclamation ) committed against the Father and Son , and but one sort of Sinners are excluded , and but one Sin , i. e. the Sin against the Holy Ghost . Is not this Good News ? Do you believe it ? And is it in your Hearts to take hold of the Promises of the Gospel ? What Answer shall I return to him that sent me . II. This informs us of the Necessity of Revealed Religion , I mean of the Gospel ; for without this Proclamation had been published , the way of Peace could not be known , or without such a way of Revelation . 1. For the Moral Law written in the two Tables , reveals nothing of this Peace made by Jesus Christ. 2. The Law or Light within all Mankind , reveals nothing of it , tho that convicts of Sin , yet it reveals nothing of a Saviour . The Moral Law and Light , in all , discovers a God , but no Christ , no Mediator : What doth the Pagan World know of this Covenant of Peace ? Or of this Mediator , or of this Proclamation ? What will those Arch Hereticks say to this , who Talk of the Light within , and boldly affirm , That they should have known by a Christ within , as much as they do now , if the Word had never been written ; But why then do not the poor Indians , and Pagans know it , who have the same Light in them ? And why can't they tell us , What those other things are that Jesus Christ did , that are not written ? Believe them not : These things are written , that ye might believe that Jesus is the Christ , and that believing , ye might have Life through his Name : These Hereticks deny not only the Christ of God , but the only Rule of our Faith and Practice also . 3. Certainly here is good News to you Sinners who hear me this Day ; I am appointed by the Lord to proclaim Peace to you in this Place ; and do assure you , in the Name of my Great Lord and Master Jesus Christ , that if you come in , and i. e. believe in him , ye shall have Eternal Life , tho you have been long Enemies to God , ye Stout-hearted , and far from Righteousness , or tho never so Vile and Notorious Sinners , Grace , Pardon , and Peace is offered freely to you this Day , Without Money , and without Price ; i. e. without any Previous Qualifications , or any thing required of you , 't is all freely tendered , upon your Believing ; upon your Espousing of Jesus Christ all the Blessings of the Covenant of Peace are yours . Whosoever will , let him take the Water of Life freely . SERMON VI. Wherein is shewed who are the Ambassadors of Peace , or who are appointed to Proclaim , or Preach the Gospel of Peace . ISA. Liv. x. Neither shall the Covenant of my Peace be removed , saith the Lord that hath mercy on thee . I AM upon the Second General Head , first proposed to be opened , viz. to clear up the main Covenant Transactions , about the bringing in , and Establishment of the Covenant of Peace . 1. I have passed through those Eight Explanatory Propositions . 2. The Second I have been some time upon , i. e. the Covenant Transactions . I. I shewed you there was a treating about it between the Father and the Son , as our Head and Representative , before the World began . II. That the Terms of our Peace were then by them both agreed on , and that Jesus Christ was chosen Mediator and Surety of the Covenant III. That this Covenant is confirmed . IV. And that it is Proclaimed . Here I told you , that I should do four Things . 1. Shew you what the Proclamation is ; this we did the last Day . 2. Shew you who are the Ambassadors of Peace . 3. Open the Nature of the Proclamation . 4 Shew you upon what Terms Peace is offered , or proclaimed . To proceed . Secondly , My Business is to shew you now who they are that God hath appointed , impowered , or authorized to be the Ambassadors of his Peace . I. The Great and Chief Ambassador of this Peace , is the Lord Jesus Christ ; and from hence he is called the Messenger of the Covenant ; The Lord whom ye seek , shall suddenly come to his Temple , even the Messenger of the Covenant . All Expositors agree , that this is meant of Christ ; yea , ( as one observes ) both Christian and Jewish Interpreters ; and the same Author also shews from the Hebrew , that a Messenger signifies an Ambassador , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messengers , i. e. Ambassadors of Peace . My Brethren , I shewed you , that Jesus Christ considered as Mediator , was our great Plenipotentiary , representing us , and treating with God for us , in that Council of Peace held betwixt them both . 1. He was authorized and approved of by the Father , to Treat about it , and Conclude the Peace upon such Terms that the Father proposed to him on our behalf ; As thou hast given him power over all Flesh , that he should give Eternal Life to as many as thou hast given him — I was set up from Everlasting , &c. 2. He only was able to make our Peace , not only capable to treat about it , but as the Grand Ambassador , to answer all the Just Demands of the Holy and abused Majesty of Heaven , in order finally to conclude it . 3. He was sent from Heaven to Earth , actually to do this ; and from thence , as I conceive , he bears the Name or Title of Messenger , or Ambassador . My Brethren , Christ as Mediator , was sent by the Father ; The Father that sent me , is with me : God so loved the World , that he sent his only Begotten Son. 4. He was the first that Published or Preached the Gospel of Peace , Which at first began to be spoken by the Lord , &c. First , As to the full and clear Promulgation of it ; some conceive this may refer to his publishing of it to our first Parents after the Fall ; yet I rather conclude , it refers to his Ministry in his own Person , whose Doctrine was confirmed with Signs and Wonders ; The Spirit of the Lord God is upon me , because the Lord hath appointed me to Preach good Tidings unto the Meek . Moreover he is called , A Minister of the Sanctuary , and of the true Tabernacle which the Lord pitched , and not Man : This Work refers to his Prophetical Office. 5. He only knows the Counsel of God , or the whole Covenant Transactions between the Father and himself , and therefore could best reveal them , or make them known to us ; nor can we know or understand the Mysteries of God , the Mysteries of the Covenant , and Gospel , but by this Interpreter , Who is one among a Thousand : Neither knoweth any Man the Father , save the Son , and he , to whomsoever the Son will reveal him . He only is the Ambassador that can make the People to hear and understand ; I have given them the Words that thou gavest me : He hath the Tongue of the Learned , he was God's Great Ambassador whilst he was on Earth , to make known the Joyful News of Peace and Reconciliation , purchased by his own Blood , and that gives Success to his Servants whom he employs . 6. Without the Exercise of this his Office , as a Prophet , Minister , or Ambassador , he could not perfect his Work as Mediator , for it is hereby he reconciles us to God ; by speaking to our Hearts , by enlightening our Understandings , bowing our Wills , and renovating our Souls . Moreover , all other Ambassadors labour in vain , if he works not , labours not with them . 7. He hath all the excellent Properties of a Messenger , or of an Ambassador of Peace . 1. A regular Call , or Authority , this he received from the Father . 2. Wisdom , He excels in Wisdom and Knowledge , he is the Wisdom of God , — and in him is hid all the Treasures of Wisdom and Knowledge ; never Man-spake like him . 3. Faithfulness , He was Faithful to him that appointed him , as also was Moses ; and as Faithful to us , witness his Death , and also his continual Intercession now in Heaven . 4. Lowly , and of a Condescending Spirit ; How did he abase himself to become God's Servant , that is his own Eternal Son ; nay , our Servant , he came to serve us , and was as one that served , while here on Earth . 5. Active and Diligent , It is my Meat and Drink to do the Will of him that sent me . 6. Swift and Speedy , How much Work did he do in three Years and a half ? For Swiftness he is compared to an Hart , or young Roe . But no more as to this . II. Jesus Christ hath substituted , ordained , or appointed others under him , for him , and in his stead to be his Ambassadors of this Peace : Quest. Who are they ? 1 Answ. Negatively , they are not the Holy Angels , tho it is true , the Angels brought the Good News of his Arrival , or first coming into the World , and also proclaimed Glory to God on high , on Earth Peace , Good Will to Men : Yet these he hath not appointed to be his Ambassadors of Peace : No , no , they are Men , or Gospel-Ministers . 2. Yet Negatively , they are not all which are called Gospel-Ministers . 1. Some are Legal Ministers , Preachers of a Law , who know not what they say , nor what they affirm , yet not Preachers only of Moses Law , but of a New Law , turning the Gospel , or Free Promise of God , and Eternal Life ( to such that believe in Jesus ) into a Law of Imperfect Faith , and Sincere Obedience , as the Matter and Condition of Justification before God ; and indeed they seem to violate the Perfect Law of God , as if that was abolished , and a new Law , or Rule of Obedience procured by Christ's Merits in its room . 2. Not such that only Preach Good Manners , or Morality , tho Christ's Ministers Preach this ; yet to Preach this , is not to Preach Christ and Peace to lost Sinners ; neither is this the great Doctrine contained in their Mission , but Christ only , and him Crucified . 3. Not such that are Ministers of Man's making , that come to their Ministry as Men come to Trades , who perhaps never knew Christ themselves , or were ever Converted : Can such be Christ's Ministers ? 4. Not such that Preach the Moral Law , as it is written in Mens Hearts , or that call the Light or Law that is in all Men , the true Christ of God ; no , these are Deceivers , and Satan in them hath transformed himself into an Angel of Light. 5. Not such that deny the Godhead of Christ and his atoning Sacrifice , or that Satisfaction he gave to the Law and Justice of God. 6. Not such that deny his Humanity , or affirm , that he took not Flesh of the Virgin , being neither true God of his Father's Substance , nor true and real Man of the Substance of his Mother . II. Affirmatively , they are such that Christ hath Regenerated , and graciously Qualified , by giving them Grace and Ministeral Gifts , and are also authorized by him , to proclaim the Covenant of Peace . Let me open this a little . Every Ambassador must have a Regular Mission , or be Authorized , or Impowered , before he can be imployed in that high Place and Trust : And so it is here , How shall they Preach except they be sent ? That is , duly , or authoritatively , and to the Profit of the People . And , 1. They ought to be Converted Persons ; and also to be Members of some true Church or Churches of Jesus Christ , and Baptized Persons ; for Christ himself , till he was Baptized , did not enter upon the Work of his Ministry . 2. They must pass the Probation of that Church , with whom they are Members , and receive a Regular Call from them to Preach God's Word . 3. Moreover , they that are regularly called and authorized , and every ways compleat and orderly Ambassadors , must be Ordained by Prayer and Imposition of Hands , by the Eldership . III. An Ambassador is a Person of Eminency and Honour in his Prince's Sight , they represent their Prince's Person ; so is Christ's true and faithful Minister ; he is one that Christ confers great Dignity and Honour upon , tho many of Christ's true Ministers have but little Honour from Men , nor are they accounted Honourable Ones by the World , but they are notwithstanding , Stars in Christ's Right Hand , and are called Angels of the Churches . Yet what saith Paul ? You see your Calling , Brethren , how that not many Wise Men after the Flesh , not many Mighty , not many Noble are called : But God hath chosen the Foolish things , &c. and base things of the World , and things despised : That is , Persons of no Esteem in the Eyes of the World , yet they represent Christ's Person , which is no small Dignity . IV. Some Ambassadors are Ambassadours of Peace , to perswade Enemies to accept of Terms of Peace , and to lay down their Arms , &c. The Ministers of Christ are Ambassadors of Peace , not to reconcile God to Men , but Men to God ; Now then we are Ambassadors for Christ , as tho God did beseech you by us , we pray you , in Christ's stead , be ye reconciled to God. Man naturally is in a State of Enmity against God ; and this way , through the Workings of the Holy Spirit by the Word , they come to be reconciled unto God. V. An Ambassador of Peace is a Joyful Messenger , so are the true Ministers of Jesus Christ : How beautiful upon the Mountains , are the Feet of him that bringeth good Tidings , that publisheth Peace , that bringeth good Tydings of Good , that publisheth Salvation , &c. 1. An Ambassador is a welcome Messenger , if he comes with Tidings of Peace from a formidable and powerful Prince , whose Arms are irresistable , or whose force is unconquerable , and hath also been justly incensed , enraged , and stirred up to Wrath. My Brethren , the Consideration of this renders the Ambassadors of Christ , most Joyful and Welcome Messengers , where they come and proclaim Peace , because the great God is an irresistable Enemy , Who is a Match for him ? And he is also justly incensed and stirred up to Wrath , by all Ungodly Persons : God is jealous , and the Lord revengeth , the Lord revengeth and is furious , the Lord will take Vengeance on his Adversaries , and he reserveth Wrath for his Enemies — The Mountains quake at him , the Hills melt , and the Earth is burnt at his Presence , the World , and all that dwell therein : Who can stand before his Indignation ? And who can abide the fierceness of his Anger ? He is an amazing Warriour , he can shake the Heavens by his Voice , And cause the Mountains to tremble before him ; with God is terrible Majesty , he is the Lord mighty in Battel : He causeth the Earth to fear , and the Inhabitants thereof to melt away , so that the Men of might cannot find their Hands : He can make Emperors as Stubble to his Bow , and mighty Kings as Chaff before the Whirlwind : He makes Beelzebub , with his Black Guards , to quiver and fly into Darkness to hide themselves : He cuts off the Spirit of Princes , and Triumphs over the greatest and proudest Monarchs : Alexander , Pompey , Caesar , and Tamberlain , have all yielded to this Invincible Conqueror ; and so shall in a short time the Proud and Haughty Tyrant Lewis le Grand : If God shows but his Finger on the Wall , he makes proud Belshazzar to quake ; nay , he can employ Inanimate Creatures to terrifie and destroy Pharoah and his mighty Hosts . O how joyful then must those Tidings be , to hear that such a King , such an Enemy is reconciled to us ? 2. An Ambassador of Peace , is welcome to a People who lie under heavy Burdens , or are in fearful Bondage , Slavery , and Misery , and have no power to save , or relieve themselves ; for such , I say , to hear of Liberty , or of a Proclamation of Peace declaring their Freedom , and that for ever , who had once been a Free People , but lost it ; this renders such an Ambassador welcome indeed ! Now this is the State of all Mankind : What Slaves ? What Vassals of Sin and Satan are all Ungodly Mortals ? Their Eyes put out , their Robes rent from them , their Souls wounded , and nothing but loathsome Sores from the Crown of their Head , to the Sole of their Feet ; and fed with nothing but Ashes , Chaff , Husks , and Gravel Stones , and laid under the Sentence of Death , being Cursed by God , or by his Holy Law , and Condemned to be Burnt alive , or to lie in Everlasting Flames ever dying , and yet can never die . O! How welcome is the News an Ambassador of Christ brings to such a People , who see this is their State , and yet are by him delivered ! 3. An Ambassador of Peace is welcome , if he comes to offer Peace from a Prince that is Faithful , and true to his Word and Covenant ; and one that can give good Security as to what he agrees to , or Covenants to perform . Now the Ministers , or Ambassadors of Christ , come from the Faithful God of Heaven and Earth , who never did , nor can fail in his Covenant nor Promises , to any Person , or People ; He is Faithful , and cannot deny , i. e. He can as soon cease to be God , as cease to be True and Faithful : Hence all Covenant-Blessings come to be so firm and sure ; In hope of Eternal Life , which God that cannot lie , promised before the World began : Besides , he hath given good Security , even his own Oath , he hath Sworn to his Covenant by his Holiness , &c. 4. An Ambassador is welcome , if he comes to offer Peace on easie Terms . — Now The Terms upon which God offers Peace , you have heard , are very easie ; true , on his part , our Peace was made on hard Terms , it was by the Blood of his own Son : Had he said you shall have Peace upon a Sacrifice of a Thousand Rams , or Ten Thousand Rivers of Oyl , that might seem hard ; or if you would Offer your First-born in Sacrifice , or run your Knife into his Throat , and let out his Hearts Blood , you would think those hard Terms ; but it is not your First-born , but his First-born , whose Blood must be let out to make your Peace ; you are but to look to him , trust in Christ : Hear and your Souls shall live . What tho Faith will launch the Plague Sore , and let out all the Filth and Corruptions of your Polluted Hearts ; will a Man think that is a Cure on too hard Terms ? Sirs , the Spirit will cause you to vomit up that Poyson that you have taken down ; But is that too hard to save the Life of your Immortal Souls ? Is it hard to tell a Man he must give up the Traytor he has harboured in his House ? If he would have the King's Pardon , or possess that Peace purchased by the Blood of his own Dear Son. VI. That Love and Respect People shew to an Ambassador , a Prince looks upon , as shewed to himself , because the Ambassador represents his Person , and that Contempt which is shewed to his Ambassador , he takes as cast on himself . So Jesus Christ takes the Honour , Love , and Respect which is shewed to his Faithful Ministers , as if it was shewed to him , and the same Dishonour done to them , as if it was done to himself ; He that heareth you , heareth me ; and he that despiseth you despiseth me . VII . An Ambassador is to do his uttermost , in order to accomplish his Ambassy , and to bring the King's Enemies to accept of Peace . So are Christ's Ministers , they are to pray , to intreat , to beseech Sinners to be reconciled to God ; We pray you in Christ's stead , &c. Paul besought them with Tears , Faithful Ministers are willing to spend their Lives to win Souls to Christ , yea , to die upon the spot to save one poor Sinner ; Knowing the Terror of the Lord , we perswade Men. Our Great Master thought not his Blood too dear to make our Peace , and shall Ministers think their Strength , their Lives , their Blood too much , that so they might see the Travel of Christ's Soul ; I mean , Sinners reconciled unto God , or Christ's Blood by Faith sprinkled on their Hearts : Many like the Minister's Dignity , but few like their Work and Duty . My Brethren , it is a great Trust that is committed to them . 1. The Charge of the Souls of Men that are more worth than all the World , is committed to them . 2. The wonderful Worth of Gospel Verities , Truth is a rich Treasure ; We have this Treasure in Earthen Vessels , this is committed to them . 3. 'T is the Ambassy of that Peace which was made by the Blood of the Son of God , that is committed to them . 4. The Charge of the Church of God , which he hath purchased with his own Blood , is committed to them . VIII . An Ambassador is to keep close or exactly to his Instructions , or to the Words of his Commission , not to add to it , alter it , or diminish from it , on pain of incurring his Prince's highest Displeasure ; so must Christ's Ambassadors keep close to their Commission ; Add thou not to his Word , least he reprove thee , and thou art found a Lyar ; they must deliver their whole Message : There is a Curse pronounced to him that adds or diminisheth . 1. They must in all things exalt Jesus Christ , or seek the Honour alone of their Blessed Sovereign : The whole of their Work is to magnifie Christ , exalt Christ ; To Preach Christ the Lord , and themselves but Servants for Jesus sake . Not magnifie the Creature , nor set the Crown on the Head of the Will of Man ; but throw the Creature down at Christ's Feet , and to Teach all Men , to account all Things done by them , or in them , in comparison of Christ , but Dung , or Dogs Meat , for thus did Paul. 2. They are to preach nothing to be Christ's Ordinance , but what he hath instituted , or positively appointed in the New Testament , or Word of God , they must look into their Commission , Matt. 28.18 , 19 , 20. IX . An Ambassador , if his Soveraign sees he cannot succed in his Work , or that Rebels will not have Peace , nor lay down their Arms , whilst the White Flag of Mercy is put out ; he orders him to proclaim War , and puts forth the Bloody Flag ; and nothing but War , Slaughter , and utter Ruine follows : So when Christ sees that his Ministers cannot prevail with Rebellious Sinners , but that they remain Obstinate and Obdurant , rejecting Peace upon the Terms of this Covenant , or will not believe to be saved , but seek their Peace some other way , or continue in their Sins and Unbelief ; he orders them to shake off the Dust of their Feet as a Witness against them , and so to proclaim War , and such will fall into the Hands of Divine Wrath and Vengeance , and Christ will at the last Day say , Bring out those mine Enemies , who would not that I should Reign over them , and slay them before my Face . And hence Wrath came on the Jews to the uttermost : And saith Paul , Lo , we leave you , and turn to the Gentiles . X. When an Ambassador is called Home , it is a sign the Patience of his Prince is worn out , and that he will wait on his Enemies no longer . What may'st thou then think , O London ! Tremble , tremble ! for how many Faithful Ambassadors in thee , hath God called Home very lately ? Thy Day of Grace , thou mayest fear , draws to an end . XI . An Ambassador must give an account of his Ambassage to his Prince . So Christ likewise will call all his Ministers to give an account to him , how they have succeeded in their Work ; they must all appear before the Judgment-Seat of Christ ; and happy will such be , who have been Faithful in all things unto him , and have won many Souls to the Lord Jesus Christ , and have their Accounts to give with Joy. My Brethren , there are one or two Disparities concerning the Work of other Ambassadors , and the Ambassadors of Christ. 1. Other Ambassadors are impowered , to make Peace betwixt States and Kingdoms , or betwixt one Prince and another that are at variance , they are not imployed only to proclaim Peace , but to make Peace ; but this Christ's Ambassadors are not impowered to do , for no Men , nor Angels could make Peace betwixt God and Man ; all the Wisdom and Power of Men and Angels failed here ; should the Angels have combined together to have given up all their Riches , Treasures , and their very Beings to God's Justice , they could not have made up that Breach ; or should all the Kings and Emperors of the World have agreed to part with all their Treasures , Kingdoms , and Crowns , but to have redeemed one Sinner from Wrath and Divine Vengeance ; nay , to pay off the Debts but of the least Sinner in the World , it would have been contemned by the Holy and Just God. Or , should all the Saints that ever lived , have offered up all their Graces , Gifts , Righteousnesses , &c. to have satisfied for the smalest Debt any Sinner owed to God , it would have signified nothing . Alas , all that Angels have , Men have , or the Saints have , is none of their own , they owe all they have , and are , to God ; therefore can spare nothing of it for others to satisfie God's Justice : There was none could make our Peace but Jesus Christ ; and Christ's Ministers are therefore to proclaim that Peace which is already made , and endeavour to perswade Sinners to accept of it on those Terms offered to them , that they may be reconciled to God. 2. Princes do not meet together to make Peace in their own Persons , but send their Ambassadors ( who are Men of less Dignity than themselves ) to do it , though they receive their Instructions from their Masters ; but God and Jesus Christ treated about our Peace in their own Persons , and Christ , as Mediator , made this Peace for us ( who as God , is equal with God the Father ) as well as he is he Chief and Grand Ambassador , to declare or proclaim it . APPLICATION . 1. This informs us what a high value we should have of the Gospel , since it brings such Blessed News and Tidings to our Ears : O! How do poor People that have suffered by a long and desolating War , who have been ruined thereby , rejoyce to hear Peace proclaimed ; they know not how to express their Joy , and yet know not how long it may be before War may break out again ; but here is Peace proclaimed , Peace with God , Soul-Peace ; Everlasting Peace , Peace that shall never be broken with such who are actually brought into the Bonds of this Covenant ; The Covenant of my Peace shall not be removed , saith the Lord that hath Mercy on thee : Therefore here is infinite cause of Joy and Gladness , this is the sounding the Great Jubilee ; all Bond-men now have liberty proclaimed , and they shall all be set free that take hold of the Covenant ; the Great Jubilee was proclaimed and celebrated with Musick , Triumph , and all Expressions of Joy. Now what was that a Type of , but of the Proclamation of Peace in the Gospel ? Hence the Gospel it is called , The Joyful Sound : Is not here cause of Joy ? Where are your Hearts ? Do they not ( as it were ) leap in you with ravishing Joy ? 2. This informs us also of the great and absolute necessity of Preaching the Gospel , because this way only is Peace made known to us , and also how it came to be made . 3. This likewise informs us of that great Dignity God hath conferred upon his Faithful Ministers , they represent the Person of Jesus Christ : O what greater Honour than this can be conferr'd on Men ? 4. Moreover , this Title should procure an high and honourable esteem of Ministers , ( Pastors are called Angels of the Churches ) especially such whom they have been Instruments to bring to accept of Peace , should highly value them . Besides , this is also necessary in respect of the good success of their Ambassage ; tho it is true , People are too subject to make Misconstructions what a Minister may speak upon this account ; as if he herein rather sought his own Honour ( than in magnifying his Office to befriend the Gospel , and to advance the Honour of his Great Master Jesus Christ ) and therefore perhaps he is under a Temptation to forbear . Men , for want of Charity , being so ready to interpret it as a Fruit of a Minister's Pride , and of that Ambition or Affection they have of some outward Grandure , and Worldly Pomp , which they design to gain by such a magnificent Title : The Apostle himself was sensible of this , but yet would not desist ( tho they might count it his Folly ) he doth magnifie his Office , 1 Cor. 4.5 . Let Men so account of us as Ministers of Christ , and Stewards of God ; and that they judge nothing before the time . 5. It also may inform us what need there is , that Churches take care to choose such to be Pastors , that are Sober , Grave , and Humble Men , and not Novices , Young and unexperienced Persons , Least being lifted up with Pride , they fall into the Condemnation of the Devil ; who fell by his Pride , and is ready to tempt others to fall by the same Sin. 6. And O! with what trembling should this Work be undertaken , 't is a mighty Trust , and Woe to them that seek themselves , and not the Honour of God and Jesus Christ herein . Object . But some may perhaps say , If Christ will have Ambassadors to treat with Sinners , why doth he not use the Holy Angels , or choose them to this High Office. 1 Answ. It is not his Pleasure so to do ; the Apostle gives one reason for it ; We have this Treasure in Earthen Vessels . Wherefore ? That the Excellency of the Power might be of God , and not of us . And hence , he has not chosen many Wise and Noble among Men , That no Flesh should glory in his Presence ; i. e. Christ's Ambassadors , or Ministers , being Men , they have the advantage many Ways above Angels . ( 1. ) They are concerned themselves in the Message they bring , which the Angels are not : What greater Argument to press a Man to Care and Faithfulness , than when his own Interest is concerned in the matter . ( 2. ) Men have a more deep sense arising in their own Hearts upon the account of the Temptations they themselves are subject to . ( 3. ) Because the Sufferings and Troubles that Ministers often meet with for Christ and the Gospel sake , are great Advantages to their Brethren , and others to whom they Preach ; had the Holy Angels been the Ambassadors of this Peace , they could not have been exposed to those Trials , and Reproaches , nor have Sealed to the Truth of their Doctrine with their Blood , they cannot die . ( 4. ) Because the Presence of an Angel might terrifie us , their Glory is so great ; or , may be it might create Doubts in us , whether it be a good Angel , or not . 7. This also shews , that Ministers have received a Special Commission how and what to Preach , and what Ordinance to Administer ; and also that they have a Regular Call to this Office ; How shall they Preach , except they be sent ? 2ly . Exhortation . Sinners be ye exhorted , and fully perswaded to hearken to Christ's Amsadors , and carefully to receive their Message . 1. To accept of Terms of Peace by closing with Christ , by believing in him . 2. To consider the Time allowed you , is this present time ; Behold now is the accepted time , behold now is the Day of Salvation . 3. To consider the Danger of rejecting , neglecting , or refusing Peace and Salvation by Jesus Christ : How shall we escape , if we neglect so great Salvation ? Know , O Sinners , that Ministers set Life and Death before you ; Hear , and your Souls shall live ; but he that Believeth not , shall be Damned . He that Believeth hath Everlasting Life , but he that Believeth not , shall not see Life , but the Wrath of God abideth on him . What do you say , Sinners ? Will you strive to take hold of Jesus Christ ? Believe in him , cry to him for Faith , resolve to lay down your Arms : What Answer shall I return to my Great Master ? Do not make a Pause , but speedily come to a Resolution , your Lives are uncertain . Lastly , This severely reproves all that cast Affronts or Contempt through Pride , Envy , or Prejudice upon any one of Christ's Ambasdors , or that abase , deride , or raise up evil Reports on him , Christ takes it all as done to himself ; also it reproves such , who account them as their Brethren , and shew them no more respect than to others , may be not so much , but slight and despise them , and hardly speak Friendly to them ; not considering the Place and Office they are in . But no more at this time . SERMON VII . Shewing the Nature of the Proclamation of the Gospel , and the Terms thereof . ISA. Liv. x. Neither shall the Covenant of my Peace be removed , saith the Lord that hath mercy on thee . Doct. THAT there is a Covenant of Peace , made or agreed on , and stands firm in the behalf of all God's Elect. We shewed you that this Peace is proclaimed . 1. What the Proclamation is ? 2. Who the Ambassadors are that Christ hath appointed to proclaim it . I shall now proceed to the next thing under this Head. 3. I shall open the Nature of this Proclamation . And then , 4. Shew you the Terms upon which Peace is offered . Would you know what is contained in this Proclamation ? First , Then know it contains a clear and full Declaration of all those Covenant Transactions between the Father and the Son , about the Restoration of lost Sinners before the World began ; the Gospel reveals those Mysteries that were hid from Ages and Generations : It is called , The Revelation of the Mysteries which were kept secret since the World began : Not only that Mystery that the Gentiles should be Fellow Heirs of the Inheritance , but the Mystery of the Covenant , Purpose , and Design of God ; and also of the Incarnation , Life , Death , Resurrection , Ascention , and Intercession of Jesus Christ. I say , it contains the Revelation of the Mystery of these things , and not only the History of them . I. It reveals that Infinite Love , Mercy , Grace , and Goodness of God 〈◊〉 to lost and undone Sinners , which astonisheth the very Angels of God to behold ; To make all Men see what is the Fellowship of the Mystery , which from the beginning of the World hath been hid in God , who created all things by Jesus Christ : To the intent , that now unto the Principalities and Powers in Heavenly places , might be known by the Church , the manifold Wisdom of God. The Good Angels are not Teachers of these Mysteries , but Learners and Admirers of them ; the Gospel is to them as a Mirror , or Looking-glass , to behold and contemplate the Divine Wisdom of God in every appearance of it , but especially in this the last and great Revelation thereof . II. It reveals the great Love of God the Father . In this was manifested the Love of God towards us , because that God sent his only begotten Son , that we might live through him : That he might die to raise us to Life ; to be Crown'd with Thorns , that we might be Crown'd with Glory ; to be made a Curse for us , that we might be made the Blessing of God in him ; there could be no higher demonstration of God's Love than this is . III. It reveals the Love of Christ , which hath a Breadth , a Length , a Depth , and a Heighth in it , and passeth Knowledge ; Is it not an amazing Declaration , or Revelation of the Infinite Love of Jesus Christ our Lord ? Who tho he was God , should condescend to die for such vile Rebels , and wretched Sinners as we were ; Hereby perceive we the Love of God , because he laid down his Life for us , from that near and intimate Union between the Divine and Humane Nature in the Person of Christ : Christ's Life is here called the Life of God , as elsewhere his Blood is called the Blood of God. God is said to purchase the Church with his own Blood. IV. This Proclamation is a Declaration , or a Revelation that God in Christ is reconciled to his Elect ; that is , the Price is paid , tho the Blood may not be yet sprinkled : When we were Enemies , we were reconciled to God by the Death of his Son : Through the Blood of his Cross , God is satisfied , and his Wrath is appeased , that the Atonement is madefully , perfectly and for ever ; by one Sacrifice he hath perfected for ever them that we Sanctified . V. It doth not only declare , but also proclaim this Peace , and Reconciliation ; Deliverance is proclaimed to the Captives ; The Lord hath Anointed me to Preach good Tydings to the Meek , he hath sent me to bind up the Broken-hearted , to proclaim Liberty to the Captives , and the opening the Prison to them that are bound — To proclaim the acceptable Year of the Lord , &c. or the Year of the Great Jubilee : The Sinner is told , his Debts are paid , requiring him to believe this ; nay , Proclamation is made of Free Pardon , to all that believe , That they shall not perish , but have Everlasting Life ; and that God hath received the uttermost Farthing of our vast Debt , and that Christ hath received a Discharge , as our Surety for all the Elect ; and that he hath not done what he did in part , or by halfs , but that it is fully , wholly , and compleatly done , and that for ever ; our Faith adding nothing to that Satisfaction : The Gospel doth not proclaim a Conditional Peace , or Reconciliation , or that God is only reconcilable ; so that if the Sinner performs his part , God will be fully reconciled ; that is , if the Sinner repents , believes is Regenerated , or answers the Rule of the Promise , as some speak . I know no such Conditional Gospel , or Proclamation ; but those Conditions which Jesus Christ was to perform , which was not only to reconcile God to us , but us also to God : Can that be the Condition of Life on our part which Christ hath engaged in the Covenant to do ? viz. to bring us into a State of Peace ; Them I must bring — Nay , God hath promised to give us a new Heart , and put a new Spirit into us . Moreover , Christ is exalted to be a Prince , and a Saviour , to give Repentance to Israel , and Remission of Sins . My Brethren , observe , that the Salvation 〈◊〉 by Christ was antecedent to our Faith , and both were to be performed for us by our Surety ; that is , he was as much obliged to give us Faith , or by his Spirit to apply his Blood , as to pour it forth upon the Cross for us ; tho he has ordained the Preaching of the Gospel as an Instrument in and by the Spirit , to work it in our Souls . Secondly , This Proclamation , it is an Universal Proclamation . 1. Peace and glad Tidings is to be preached or proclaimed to all the World ; Go ye therefore into all the World , and Preach the Gospel to every Creature . What is this Gospel ? why Peace by Jesus Christ , or that God is reconciled , his Justice satisfied , and his Wrath appeased by the Sacrifice and Obedience of his Son , that being the meritorious , or procuring Cause thereof , and Christ requires them , commandeth them to believe this ? Believe what ? Why that God in Christ , through his Death , was reconciled to us when we were Ungodly ; not that God will be reconciled , and appeased , if we Repent , Believe , are Regenerated , and Baptized , &c. That which remains to be done , ( which he will also begin and perform for all the Elect ) is the Sinners believing what Jesus Christ hath done ; 't is to receive the Atonement , or to stretch out the Hand of Faith ; to receive the Pardon procured by Christ's Blood ; not that any Sinner can believe , until the Spirit as a Vital Agent , infuses Grace into him ; the Seed must be sown before the Fruit can appear : Christ gives the Sinner Grace that he may be reconciled unto God , as God in him is reconciled : See Paul's Word , And all things are of God , who hath reconciled us unto himself by Jesus Christ , and hath given to us the Ministry of Reconciliation , vers . 18. to wit , that God was in Christ , reconciling the World to himself ; not imputing their Trespasses unto them , and hath committed to us the Word of Reconciliation , vers . 19. Now then we are Ambassadors for Christ , as tho God did beseech you by us , we pray you in Christ's stead be ye reconciled unto God : God , by the Blood of his Son , was reconciled to us , ( that being the Meritorious Price , or Atoning Sacrifice ) and by the Spirit his Blood is actually applied and made effectual , or efficacious unto us , to our Reconciliation to God ; We pray you be ye reconciled , &c. that is , we pray you to receive the Atonement Christ hath made , or believe the Record God hath given of his Son ; i. e. believe there is Life in him , that God is satisfied in him , and reconciled in him : if this , my Brethren , be not the Nature of the Gospel , or of this Blessed Proclamation , I profess , I know not what it is . II. And as Peace is Universally to be proclaimed to all Nations , or in all Parts of the World , whither God , by his Providence , is pleased to send the Gospel . So also , in respect to all sorts of Sins , and Sinners , i. e. Pardon is proclaimed of all kind of Sins , and free Forgiveness and Peace in Christ , is offered to all manner of Sinners , Rebels , and Traitors to God , whatsoever they are , not one Sin excepted , save only , the Sin against the Holy Ghost ; in some Proclamations , or Acts of Indemnity , many Crimes are excepted , as Murther , High-Treason , Fellony , and the like , but it is not so here ; for whosoever they are , tho never such horrid Blasphemers , haters of God , Traytors to him , and Rebels against him , if they come in , and accept of Peace , and lay hold of the King's Grace , humbly believing in Jesus Christ , or throwing themselves at his Feet , all their Treasons , Murthers , Fellonies , Blasphemy , Adultery , Drunkenness , Swearing , Idolatry , Heresie , Sodomy , Incest , Buggery , Covetousness , Lying , Thieving , Back-biting , Cheating , Backsliding , or whatever else they have done , all shall be forgiven , forgotten , and passed by for ever , as I told you before ; yea , tho they have done all the evil things as they could , Will he reserve his Anger for ever , will he keep it to the end ; behold thou hast spoken and done evil things as thou couldest : Tho this People had committed Adultery , Idolatry , and had rejected the True God , and worshipped Idols , and dealt most treacherously with the God of Heaven and Earth ; yet see what the Lord says ; Go and proclaim these Words towards the North , and say , Return thou Backsliding Israel , saith the Lord : That is , Believe , plead your Pardon in and by the Blood of my Son , and I will not cause mine Anger to fall upon you , for I am merciful , saith the Lord , and I will not keep Anger for ever : God out of Christ , is a consuming Fire , but in him a reconciled God ; only acknowledge thine Iniquity . What Proclamation can be more free , or universal than this is ? Object . If Christ is to be offered to all , or Peace proclaimed unto all , is there then not Vniversal Redemption purchased by him ? 1 Answ. Redemption is a Word that denotes Persons were in Slavery , or Bondage , for whom a Price is paid , and they therefore are set at Liberty : Suppose Ten Men were Slaves in Algier , and a Thousand Pound was paid down to Redeem them all , and yet but four were actually Redeemed , is it true to say all the Ten were Redeemed ? So here , Is it true to say , That the Redemption by Christ is Universal , when the greatest part of the World were never Redeemed , but remain under the Power of Sin and Satan ? That Redemption which is by Jesus Christ , is from Sin , from the Guilt , Power , and Punishment thereof : And are all Men in the World thus Redeemed ? 'T is not a Redemption only from the Curse of the Law , and Wrath of God , but also fom all Iniquity ; Who gave himself for us , that he might Redeem us from all Iniquity , and purifie unto himself a peculiar People , zealous of Good Works : And are all thus Redeemed ? 2. If Christ laid down his Life to Redeem every Man and Woman in the World , hath he his whole Purchase ? A Man would think himself cheated , or strangely deceived , that laid down a Thousand Pounds to Redeem Ten Men , when he finds there are not above Three or Four indeed actually Redeemed ; this renders Christ's Blood spilt in vain for the greatest part for whom it was shed , or whom he intended to Redeem thereby , and so he is deceived , or disappointed . 3. There can be no Universal Redemption , unless Christ were a Universal Redeemer , but Christ is not a Universal Redeemer , Millions of Souls are left under the Power of Sin , and dominion of Satan . 4. Will a Man lay down Ten Thousand Pounds , to purchase such or such an Estate , and will he refuse to part with Ten Pounds to take up that Estate to make it sure to himself ? Brethren , the Gift of Christ for us , i. e. his laying down his Life is far the greater Gift ; and will he do this , and not give the Gospel to many Nations , nor Faith to believe and receive him , and yet died for them all ? See how Paul argues , Rom. 5.10 . Chap. 8.32 . 5. Or would Jesus Christ die for the whole World , and yet refuse to pray for them , that they may all be saved ? See Joh. 17.9 . The Reprobate World he prayed not for ; yet he prayed for all that should be saved : Neither pray I for these alone , but for them also which shall believe on me through their Words ; that World , Christ is a Propitiation for their Sins ; or had made their Peace with God , for he died for — Even that World which he takes away the Sins of , he died for , and that All which he draws to himself by his Spirit , he died for on the Cross , he taketh away the Sin of the World by bearing it himself , or by satisfying for the Sins thereof ; He was made Sin for us , that knew no Sin , that we might be made the Righteousness of God in him : He made a Plenary Satisfaction to the Justice of God , for the Sins of this whole World , and obtained plenary Remission and Grace by his Blood , that we might be Redeemed from a vain Conversation : The Elect , before Calling , are as much the World as any others ; yea , and the best part of it too . Moreover , by A Metonomy [ All ] is put for a part , frequently in the Scripture . God so loved the World , that he gave his only Begotten Son ; that is , God so loved Sinful Mankind , both Jews and Gentiles , That whosoever believeth on him might not perish , but have everlasting Life . Object . We do not plead for an absolute Vniversal Redemption , but for a Conditional one ; that is , so that if all Repent , act Faith , are Regenerated , obey Christ , and are Holy and continue so to the End , they shall be saved . Answ. Is this Gospel ? Doth the Proclamation of Peace run thus ? 1. I argue then that Christ is but a Conditional Redeemer , and hath only made a Conditional Peace ; i. e. he made our Peace , and paid our Debts upon this Condition , viz. That we Repent , change our own Hearts , or are Regenerated , and get Faith , and sincere Obedience , and continue Holy and Obedient to the end . 2. Moreover , this Notion of a Conditional Peace , and Redemption , renders our Salvation not to be of God's Free Grace alone , through that Redemption that is in Jesus Christ , but that we procure our Peace , or make it with God our selves , with our own Money , i. e. by our Repentance , Faith , Holiness , and final Perseverance ; and that Christ only merited or purchased this Grant , that our Money , i. e. our Faith , Obedience , &c. should go for good Coin in Heaven , and procure our Justification , Peace , and Eternal Life for us — And thus the Glory that we are saved would not belong to God and Jesus Christ alone ; true , that we might be saved , we may thank God and Christ ; God , by the Death of his Son , is made reconcilable , but that we are saved , we may thank our selves , Christ doing no more for us that are saved , than he did for them that perish — but only we had more Wit and Care than they had ; i. e. for by improving our common Grace , God was obliged to give us his Special Grace . 3. After this Notion Christ might be , or might not be a Redeemer at all ; our Peace might , or might not be made with God , because it wholly dependeth upon the Will of Man , Man's Will determines the Issue of the whole matter , not that Christ undertook to how our Wills , or reconcile us to God ; no , but that we our selves must Answer the Condition of Repentance , Faith , Obedience , &c. or else all that Christ hath done is lost , and comes to nothing ; and why might not all refuse to do this as well as some , who never will believe , &c. Christ shall be a Redeemer , and make our Peace if we please ; this puts a Bar to the Purchaser ( as one observes ) a Man can't in any good sense be called a Redeemer of such Persons out of Slavery , till the Persons perform those Conditions , upon which he laid down the Price : As for Example , ( saith he ) I lay down an Hundred Pounds for the Redemption of a Person in Slavery , upon this Condition , that he yield to serve me Seven Years after ; I must have his Consent before I can Redeem him ; and therefore upon these Conditions I am certainly suspended from being a Redeemer ; nay , and am no Redeemer of such Persons , if they refuse the Terms : So that for Christ to be an Universal Redeemer , is a Contradiction ; for it is to be a Redeemer of all , if they please , but can be a Redeemer of none but of such that consented to the Terms proposed . 4. Besides , this casteth horrid Reproach upon the Son of God , as if he had done some great thing for us , in dying and making our Peace ; when indeed , according to this Notion , he doth but deceive poor Creatures ; for he has made their Peace and Redeemed them if they will but get out of Satan's Hands , and break his Chains and Bonds in pieces , and raise themselves from the Dead , and change their own Hearts , &c. whereas he knew we were no more able to do this , than to create a new World. Therefore , Brethren , pray observe ; we affirm , that whatsoever Conditions were agreed upon in the Covenant of Peace , our Lord Jesus Christ undertook to do and perform them all , both for us , and also in us ; I will give them a new Heart , I will take away the Stony Heart , and I will give them a Heart of Flesh , I will put my Fear into their Hearts , and they shall not depart from me . I will Circumcise their Hearts to love the Lord their God — He that hath begun a good Work in you , will perform it to the Day of Christ , who were born not of Flesh , nor of Blood , nor of the Will of Man , but of God. To believe is our Duty , but 't is Christ that gives us Grace and Power so to do ; and this Grace was also purchased for us by his Blood ; He is exalted at God's Right Hand to be a Prince and a Saviour , to give Repentance , &c. And Faith also is the Gift of God , Eph. 2.8 . 5. Moreover , Who can believe that Christ would shed his Blood for such whom he knew would never answer those Conditions which these Men speak of ? besides , they being Conditions out of their power to perform . 6. Moreover I might argue thus , i. e. If Christ died for all , he intended to save all , but he never intended to save all , therefore he died not for all : Who shall frustrate his Purpose , or Intention ? 7. That Purchase of Peace and Remission of Sins that leaves many Man under a certainty to be Damned , is not to be esteemed a Redemption at all . 8. Moreover , Christ's Death and Resurrection shall have its full and proper Effects , for whom , or in whose stead he died : See Joh. 12.23 , 24. 9. If there be the same Eternal and Unchangeable Cause of the Price of the Redemption , as of the Application to the same Persons , then whosoever his Blood was shed for , shall have the Vertue thereof applied to them ; whatsoever is not efficient is not sufficient to attain the End thereof : See a late Treatise . Object . If this be so , why is the Proclamation so Vniversal ? 1 Answ. Because no sort of Sins , nor Sinners by Name , are excepted , or exempted : Who can say , he was not included in this Covenant of Peace to whom the Gospel comes ? 2. Because Ministers know not but that every one to whom they Preach , may be comprehended in this Covenant , or in the Election of Grace . 3. Because if any sort of Sinners were excepted , unless God should discover them by Name , who were included , Multitudes might utterly despair . 4. The Proclamation doth not run to all otherwise than thus , viz. He that Believeth , he that comes to Christ , &c. or that believes the Record God hath given of his Son , or that receives the Atonement , or believes the Testimony of the Gospel : See Mark 16.16 . Joh. 3.36 . This brings me to the next thing . Fourthly , What are the Terms upon which Peace is offered and proclaimed ? The Terms on which Peace is proclaimed , run thus , viz. 1. That whosoever it is that believeth , shall be saved : True , if Faith was not the Gift of God , but the Condition agreed on , as required of the Creature by his own power to act and exercise , it would not only be hard , but impossible , because Faith must be wrought in our Hearts by the same Power that raised Christ from the Dead ; but he that calls dead Lazarus to rise from the Dead , is able to quicken , and by his commanding Voice , to raise the Soul , dead in Sins and Trespasses : The Gospel in the Hand of the Spirit is a mighty Instrument of Christ's Power in the begetting or working of Faith in poor Sinners . 2. The Proclamation runs to him that thirsteth : Oh , every one that thirsteth come to the Waters , &c. Jesus stood up and cryed , If any Man thirst , let him come to me and drink : This thirsting may refer to thirsting after Happiness , desiring to be saved ; yet others think it is a Thirst begotten in the Soul by the Spirit ; from the sight and sense of the Excellencies that Siners see in Christ , and the Necessity of him , they desire and thirst after him , Faith draws Vertue from Christ , but the Branch cannot draw Sap from the Root , until it is grafted into the Stock ; Faith is the Fruit of the Spirit , therefore the Seed must be first sown in our Hearts : And this originally proceeds from our foederal Union with Christ , in the Covenant of Peace . And Secondly , by our Mystical Union with him by the Spirit ; for it is hereby Faith is wrought ; Can any thing but evil Fruit grow out of a wild and evil Stock , and Root ? all Works before Grace , are Dead Works , and profit us not . 3. The Terms are to look to Christ ; Look to me and be saved , all ye Ends of the Earth : This is all one with Believing ; the Israelites that were stung with Fiery Serpents , were to look to the Brazen Serpent ; so Christ is lifted up , that whosoever looketh to him , or that believeth on him , should not perish , but have Everlasting Life . 4. 'T is made to all them that come to Christ ; Come to me all ye that labour , and are heavy laden , &c. All that the Father hath given me , shall come unto me ; and he that cometh to me , I will in no wise cast out . 5. It runs to every one that hears , but it is to such that hear Christ's Voice ; Hear , and your Souls shall live : The Dead shall hear the Voice of the Son of God. It is also to every one that will , and whosoever will , let him take the Water of Life freely . Whosoever God hath inclined their Will , or made willing to accept of Peace by Jesus Christ : If any Soul believes in Christ , thirsteth for Christ , looketh to Christ , or cometh to Christ , and yet Christ rejecteth him , then charge him with Injustice : But where lives that Man , tho he was never so Vile and Ungodly that did thus , but he found Mercy ? O see how Free and Universal the Proclamation is ! Object . 'T is not so Free , but Vnbelief puts in a Bar. Answ. A Sinful State is no Bar to the Power of God ; for what tho some believe not , shall their Vnbelief make the Faith of God of none Effect ? God forbid . Object . But Men must be humbled first , before they come , and they must renounce their Idols , &c. Answ. Grace only humbles ; They shall look to me , whom they pierced , and shall mourn : But God first pours upon them the Spirit of Grace , before they can thus look , or mourn : See Zech. 12.10 . all previous Qualifications before Grace , are abominable to God , because the State of the Soul is such ; and all such things that proceed not from Faith , God abhorreth ; 't is but a working for Life , and not from Life ; Is the Improvement of Common Grace , the Foederal-Condition of geting Special ? No surely . APPLICATION . 1 Infer . From hence we may infer , That in the Covenant of Peace , the Promises of God are Absolute ; and that this Absoluteness implies , that all the Conditions that are required on the Creature 's part , Grace is promised to them to perform them on God's part , Who works in us to will and to do of his own good Pleasure . 2. This Proclamation is not so Universal , but that it wholly dependeth upon God's Sovereign Pleasure , who shall reap the Benefit of it : 'T is sent to one Nation , and not to another ; God is not obliged to send it to all Kingdoms and Nations , nor to all in that Nation whither he is pleased to send it ; but if Christ died for all , I mean in the stead of all . to satisfie Divine Justice for every individual Person , then he would be Unjust in not sending the Gospel to them all — But he must Call all , and be sure he would give all the lesser Gifts , as well as the greater , viz. the Gospel and Faith , &c. to all , as well as his Son to die for them all , and not let them perish in their Sins and Unbelief , for whom Christ died ; for without Faith all Adult Persons must perish ; And how shall they believe on him whom they have not heard ? And how shall they hear without a Preacher ? 3. This Proclamation offers Free Pardon of all Sins , both past , present , and to come , to all that believe in Jesus Christ : And therefore a final Deliverance from the Curse of the Law , and the Wrath of God , Rom. 8.1 . 4. Free Justification by Christ alone , is therein offered also . 5. With a Supply of all Grace to the End , to all them that are in Jesus Christ , Phil. 4.19 . 6. It proclaims God to be our Father , and we his Sons and Daughters , upon receiving Jesus Christ. 7. Moreover , where any Elect Sinners are , or dwell , thither the Proclamation shall , and must go , to bring them all into the Bonds of the Covenant . 8. And also whosoever receive this wellcome News , shall be saved from Hell , and be Crowned with Glory in Heaven for ever and ever . 9. O Bless God for the Gospel ! for the News of Peace , and you Sinners see that you attend upon the Preaching of the Word of Reconciliation , for this way he has ordained to work Faith in you : O! Cry to him to pour out his Spirit and help you to believe ; never rest till you have got a Heart , a Will to take of the Water of Life . 10. Terror . But tremble you that reject these Tidings , this Grace , for such that finally do so , shall never have a share of that Peace Christ hath made by his Blood , for on such the Wrath of God abides , and will for ever . — Moreover , he will also make it appear , that Man's Destruction is of themselves , tho their help is only in him . Dread , least God gives you up to blindness of Mind , and hardness of Heart ; nay , leave you also to Temporal Plagues and Judgments , as he dealt by the Jews of old . 11. Comfort . Moreover , here is Comfort to Believers who have heard , and do know the Joyful Sound . 1. They have Interest in this Peace , and have a Title to Heaven by Christ's Righteousness alone . 2. It is also a sign they were beloved from Everlasting , because drawn to Christ , or were Elected before time , because called in time ; therefore let all such praise the Holy God. To whom be Glory now and for ever , Amen . SERMON VIII . Shewing when the Covenant did Commence ; also the Nature of the Covenant opened . ISA. Liv. x. Neither shall the Covenant of my Peace be removed , saith the Lord that hath mercy on thee . Doct. THAT there is a Covenant of Peace , made or agreed on , and stands firm in the behalf of all God's Elect. The next thing under the General Head I am upon , I shall as it were but mention , which is the Sixth thing proposed , viz. Quest. When did the Covenant of Peace Commence , and who are included in it , and what is required in order to their actual Possession of the Peace , and Blessings thereof ? 1. The Covenant was made in Eternity , but the time of its first Commencement , was after our first Parents had violated the Law of the first Covenant . 2. But it did not so fully commence in the actual dispensation thereof , until Christ put an end to the Covenant of Works ; then it was ( as you have heard ) established ; He took away the first , that he might establish the second . II. As to those who were included in it ; they were all the Elect , or all the Seed of Christ , or all that he , as a publick Head , represented , and no more . True , the whole World receives many external Blessings by virtue of it , ( for the Elect sake ; ) for Jesus Christ is their Great Landlord , and Glorious Sovereign . The World is upheld by a new Title , i. e. from Christ as Mediator ; for had not he interposed between God and it , the whole visible Fabrick doubtless had been dissolved , and the whole Race of Mankind lost for ever . III. That which is required , in order to actual Interest in , and Possession of the Sacred Blessings of this Covenant , and the Peace thereof , is Union with Christ : I will cause you to pass under the Rod , and bring you into the Bonds of the Covenant . Under the Rod , God brings Sinners under Convictions , that wounds like a Rod , and makes them pass under the Yoke , i.e. he Marries them to his Son , and so brings them into the Covenant . Sinners , by Faith , take hold of this Covenant , and Christ being given to them , they also give themselves to him , to be his , and no more their own , but the Lords ; they take God to be their God , and Christ to be their Saviour , and so come to possess the Blessings of the Covenant , and the Peace thereof . But no more as to this , I shall proceed to the third General Head. Thirdly , My Business and Work is now to open the Nature of the Covenant of Peace . 1. I shall , God assisting , shew you what a kind of Covenant it is , or explain the Properties of it . 2. Apply it . I. The Covenant of Peace , is the Covenant of Grace : But pray observe , that the Covenant of Peace may be considered as twofold , or a mixt Covenant . 1. As it refers to Christ , or to his part , and Work therein ; and as thus it was a Conditional Covenant , Christ receives all for us , wholly upon the account of his own Desert , or Merits . 2. But whatsoever we receive by virtue of this Covenant , it is wholly in a way of Free Grace and Favour , through his Merits , or through that Redemption we have by his Blood : But take it either ways , 't is of Grace . First , As to the Rise , Spring , or Efficient Cause thereof , it was God's Infinite Love , and Free Grace to his Elect : This moved the Fato send his Son to be our Mediator , and to accept of him as our Surety , to do , and suffer for us , and in our stead . I have before shewed , God was no more obliged to enter into a Covenant of Peace with Christ for us , or any of Adam's Off-spring , than he was to reconcile himself to the Fallen Angels , for they were his Creatures , and more glorious in their first Creation than Mankind were . The Surety of the Covenant was alone of God's finding , he procured him ; He hath devised means that his Banished might not for ever be expelled from him ; For the Lord hath ransomed Jacob , and he sent Jesus : What could be an Act of higher , or greater Grace and Favour , than for God to vouchsafe , or provide such a Mediator and Surety for his Enemies ? One so Great , Glorious , Worthy , and Able , and one so willing to undertake to make our Peace , and bring us again home to God. Secondly , And then as to us , this Covenant God entered into with Christ for us , must needs be of God's Free Grace : For as I have before hinted , I. It was not of Constraint , I mean , there was no Necessity laid on God , or Jesus Christ thus to Love , Redeem , and Save us in respect of Motive ; there was nothing in Man I say , that could move the Affections of God thus to do ; and much less was there any thing in us , in respect of Merit ; we deserved no such Love , either absolutely , or comparatively , because we were not only undeserving , but an ill-deserving ; nay , Hell deserving Creatures , being Rebels to God , Vile , Contemptible , and Base Creatures , even as loathsome as filthy Worms : What is Man , that thou art mindful of him ? What is his Deformity , his Polution , his Filthiness ? And O! What Cursed Enmity was there in our Carnal Mind ? Yea , how much like to the Devil were we by Nature ? II. In that God hath manifested his Love and Mercy to so many , this shews his Infinite Grace to us-ward . Object . May be you will say , Why not to more ? Nay , Why not to all ? Answ. I answer , Why to so many ? Nay , why to any at all ? Or , Why to such that are called ? Why to us , and not rather to those that are lost ? We being all naturally as vile and as bad as they ; nay , perhaps there are some Sinners in Hell , that were not so bad as some of us once were , which he has magnified his Soveraign Grace and Favour unto . III. The Covenant of Peace is alone of God's Free Grace , because , as our Peace was made without us , not purchased by our Money , nor by any thing done by us ; so the Promise of our having interest in the Blessings of this Peace , or the Application of the Blood of Atonement , are not Conditional Promises : I say , not on Conditional Promises , depending upon the corrupt and depraved Will of Man to perform , but they are alone free and absolute ; I will put my Law in their inward part , and write it in their Heart ; and will be their God , and they shall be my People ; they shall all know me from the least of them to the greatest ; I will forgive their Iniquity , and will remember their Sins no more — I will sprinkle clean Water upon them : I will give them a new Heart ; I will take away the Stone out of their Heart , and will give them a Heart of Flesh — Are these Promises made upon any Conditions to be performed by the Creature , or on previous Qualifications to prepare us for Grace ; no , they are all free Promises , I will , and they shall ; God it is that opens our Eyes , that works Faith in us , that makes us willing to accept of that Peace he has made for us : By the Blood of thy Covenant I have sent out the Prisoners out of the Pit , wherein there was no Water . My Brethren , the Covenant of Peace from hence appears to be the Covenant of Grace , it was with Christ for us on hard Conditions , but to us in him , only by way of Free Promise . IV. That this Covenant is the Covenant of Grace , appears not only because it is wholly , or alone of Grace that we are brought into the Covenant , but also because by God's Free Grace we are kept in this Covenant , or preserved in a State of Peace with God unto the end : They shall not depart from me ; my Sheep hear my Voice , and they follow me , and I give unto them Eternal Life — and they shall never perish . V. But to proceed , 'T is the Covenant of Grace in opposition to the Law , the Inheritance is not of the Law. ( 1. ) For if they which are of the Law be Heirs , Faith is made void , and the Promise made of none effect . Again , saith Paul , For if the Inheritance be of the Law , it is no more of Promise , but God gave it to Abraham by Promise . What is the Inheritance but God himself , in the Covenant , &c. and this is not by our Obedience to the Law , but by Christ's Obedience thereto : 'T is not , my Brethren , by our Obedience to any Law , not to the Gospel as a Law , for that would tend as much to make the Promise of God void , as the other : For had there been a Law given that could have given Life , verily Righteousness should have been by the Law ; — And then also Christ is dead in vain , Gal. 2.21 . ( 2. ) In opposition to any after-Service which we could do , in order to make God , or Christ , any Compensation , or Return , by way of Gratitude for making our Peace , sometimes Men shew great Favour to the Poor in Distress , and pay their Debts upon the Condition that they shall Work it out , or make a Compensation that way ; but so it is not here , for when we have done all we can do , we are but unprofitable Servants : Can Man profit God ? Whoever gave any thing unto him ? VI. The Covenant of Peace is wholly of Grace to us , because we are Quickned , Justified , Called , Pardoned , Regenerated , Adopted , have Faith , a new Heart , Repentance , Sanctification , and all things else whatsoever , by Vertue of this Covenant , in a way of Free Grace , or all is freely given to us of God. Let me give you two or three Reasons of this . 1. Because God will have all the Honour to himself of our Salvation , he alone will have the Glory , and abase the Creature . 2. Because his Design herein is to Exalt and Magnifie his own Son , our Lord Jesus Christ. 3. That Man might have no cause left him to boast nor Sacrifice to his own Drag , But that he that glorieth should glory in the Lord. 4. Because God will have the Covenant of Peace to be sure to all the Seed , i. e. to all his People ; but if it were not of Grace alone , it would not be sure , but an Uncertain and Mutable Covenant , or on such Conditions that might , or might not be performed . Secondly , I shall shew you , that the Covenant of Peace , is the Covenant of Grace as compared with , or in opposition to the Covenant of Works : My purpose herein is to shew you the vast difference betwixt the Covenant of Grace , and the Covenant of Works . I. The Covenant of Works was made with Man , or betwixt God and the first Adam : Adam was set up as the common Head , or Representative of all his Seed , and he was obliged to perform all the Conditions in his own Person in that Covenant . But the Covenant of Grace primarily was made with our Lord Jesus Christ , or betwixt God the Father , and God the Son as Mediator , in the Name and behalf of all God's Elect , he being set up from Everlasting , as their Covenanting Head. II. The Covenant of Works was made with Man , without a Surety ; Adam , in his own Person , for himself , and for all his Seed , being obliged to perform perfect Obedience , or live and sin not ; yet had he none to engage to God , or to undertake for him that he should thus do : But the Covenant of Grace and Reconciliation was made solely upon the Vndertaking or Suretiship of our Lord Jesus Christ ; true , he was obliged to perform perfect Obedience to the same Holy Law of God , which Adam ( and we in him ) was required to do ; yet it is said , That Christ was made a Surety of a better Covenant ; and that not only in respect of the Promises thereof , which are better Promises , but also in regard of the Oath of God , which renders this Covenant firm , together with Christ's Ability , and Faithfulness to perform all the Conditions thereof , and it being a full and free Covenant , and also ratified by the Death of Christ. III. The Covenant of Works was a Conditional Covenant , as made with Adam : It was made upon mutual Restipulation between God and him ; and in the second Addition of the said Covenant to the whole House of Israel , God promised them , that upon their keeping this Covenant of perfect Obedience , he would be their God , and they should be his People , Thou shalt have no other Gods before me ; and if thou keep my Laws , and obey my Voice , then thou shalt be a peculiar People unto me . And this also they Undertook , Promised , and Covenanted to to do ; All that the Lord our God speak unto thee , we will hear it , and do it . But what saith the Lord to them ? O that there was such an Heart in them ! He knew well their great Inability and Averseness to do whatsoever he required . But the Covenant of Grace is an absolute Covenant as to us ; as I have , and shall further shew you by and by * . IV. The Covenant of Works , tho it required perfect Obedience , Personally to be performed by the Creature ; yet it gave no strength to perform what it commanded . 1. But in the Covenant of Peace whatsoever God's Law required of us to our Justification in his Sight , Christ covenanted and performed it for us , and we in him . Hence the Apostle saith , That the Righteousness of the Law might be fulfilled in us : In us , Christ and Believers are here represented but as one Person ; because what he did , we are said to do in him ; Paul can't refer in this place to our inherent Sanctification , for so no Believer can fulfil the Law , because his best Works and Sanctification are imperfect . 2. Moreover , whatsoever Duties God requires of us as to our actual Justification , in our own Consciences , and as to our Sanctifica-also , he hath promised to give us his Spirit to perform and work in us . 1. He commands us to Believe — and he hath promised to give us Faith so to do ; For Faith is not of our selves , it is the Gift of God , to you it is given not only to believe , &c. 2. He hath commanded us to make us a new Heart , and he hath promised to give us a new Heart , and to put a new Spirit into us . 3. He commands us to love him , &c. and he hath promised to Circumcise our Hearts so to do , &c. V. The Covenant of Works laid all that broke it under God's denounced Wrath and Curse , and admitted of no Mercy , of no Forgiveness , Heb. 10.28 . In the Covenant of Grace , Christ hath born that Wrath and Curse ; He hath Redeemed us from the Curse of the Law , being made a Curse for us : No doubt but under the Law he that was Hanged on a Tree , was not made a Curse only Politically , but also Typically , as signifying that Curse Christ should be made on the behalf of the Elect. And by being made a Curse for us , he bore the Punishment due to us for our Sins , and satisfied Divine Justice ; so that all our Sins , who do believe in Jesus , are in the Covenant of Grace forgiven for ever . VI. The Covenant of Works , as to the Tenure of it runs thus , i. e. Do this and live ; but the Covenant of Grace runs thus in the Tenure of it , i. e. Believe and be saved ; Believe on the Lord Jesus Christ , and thou shalt be saved . The One puts Men upon working , or doing for Life ; the other puts them upon believing , and working from Life . The first promises Rewards for the Creatures Obedience , and threatens Wrath and Death for the Creatures Disobedience . The second promises Rewards of Grace to Believers , for what Christ hath done , or through his Merits ; and threatens Wrath for not believing , or for non-receiving of Free Justification through Christ's Obedience , or for refusing the only Remedy , or for neglecting that great Salvation purchased and merited by the Lord Jesus . VII . The Covenant of Works represents God an Angry God , an Incensed Judge , or as a Consuming Fire . But the Covenant of Grace represents God in Christ , a Reconciled Father ; This is my Beloved Son , in whom I am well pleased ; Fury is not in me : There is no Fury in God , no Wrath , no Condemnation to any that believe , or that are in Jesus Christ. VIII . The Covenant of Works consisted all in Precepts , in Commands which were partly Moral , and partly Ceremonial ; the latter being numerous , some speak of more than three Hundred Precepts that were injoyned on the People ; for tho the Ceremonial Law shadowed the Gospel , yet Paul counts it part of the first Covenant : See Heb. 9.1 . Yet I deny not , but that there was much Grace held forth in it . But the Covenant of Grace , as to us , consisteth only of Free Promises . Hence the Elect are called , The Children of the Promise — Vnto Abraham , and his Seed , were the Promises made : Now we Brethren , as Isaac was , are Children of the Promise . And hence the Covenant of Grace is called , The Covenants of Promise . Note , 'T is called Covenants , in respect of the divers Revelations , or Declarations of it , as to Adam , Abraham , David , &c. and as revealed in the Gospel , tho it is but one and the same Covenant : True , it may differ in some Accidents , but in Substance it was the same , viz. Jesus Christ promised , and Free Justification through him , Is the Law against the Promises ? That is , Is the Law , as given in Mount Sinai against the Covenant of Grace ? No , but given in Subserviency thereunto ; or as leading to it by discovering the Evil of Sin , and the absolute Necessity of Christ's perfect Obedience thereunto in our stead . IX . The first Covenant required perfect Obedience to the Law in every Man 's own Person , in respect to their Justification at God's Bar , by which means , through Man's Weakness , and Inability to perform it , 't is called , The Killing Letter ; The Letter kills — for Sin taking occasion by the Commandment , deceived me , and by it slew me — Sin revived , and I dyed : That is , as to any hope of Life by the Law. But the Covenant of Grace admits of a Substitute , or of a Surety , to keep the Law for us ; and God accepteth of his Obedience and Suffering as imputed to us , to our free Discharge and Justification in his Sight : And hence the Gospel is called , The Ministration of the Spirit , and Life . Thus the Covenant of Peace , is the Covenant of Grace . ( 1. ) As considered in it self . ( 2. ) Comparatively , or in opposition to the first Covenant , or Covenant of Works . Thirdly , The Covenant of Peace , is the Covenant of Grace , appears in that 't is an absolute Covenant . I. It is not made on Conditions to be performed by us , i. e. which being performed , gives us a Right unto the Reward promised thereupon ; because our Right and Title to Heaven , is only by the Righteousness of Christ through his perfect Obedience to the Law , &c. The Nature of the Covenant of Grace ( saith a Worthy Divine ) is Absolute , or a Covenant of Promise , notwithstanding all the Conditionalty contained therein . ( 1. ) In respect of the Original Proposer of this Covenant , it came from the Free and Absolute Will , Grace , and Purpose of the Father , 1 Tim. 1.9 . The Covenant of Peace was not purchased by Christ ; I mean , the Covenant it self , tho the Blessings in it were Christ's Purchase . ( 2. ) The Covenant is Free and Absolute as to the Elect Personally considered ; because the whole of the Foederal Conditions lay upon their Head , as undertaking for them . II If we consider the Covenant ( saith he ) in respect to its Application , or its being actually applied to the Elect in time ; this is done absolutely in God's bestowing Grace , and the Gifts of the Promise to dead Creatures ( or to Sinners , as Sinners . ) In whom ( as saith our Worthy Author ) there is an absolute Impossibility of performing the least entitling Act to the Promise . There can be nothing freer than Life to a dead Creature ; neither doth Life give a Title to Action , but it is the Principle of Action . III. All the Promises of the Covenant in the Promulgation of it , in its Original Nature , and as respecting us , expresses the Tenour of it as most Free and Absolute : Thus it was to Adam , to Abraham , to David ; and to us ; I will be your God , and you shall be my People : It is not you shall have Peace upon the Condition that you do this or that , ye shall be Pardon'd , or then be Justified ; No , but quite otherwise ; But he that worketh not , but believeth on him that Justifieth the Vngodly : 'T is not by our Obedience , or Duties , but by the Promises that we partake of the Divine Nature . 2 Pet. 1.4 . &c. All is given absolutely of Free Grace . True , there are in the Covenant , Conditions of Connexion ; if a Man believes , he shall be saved ; But who gives that Faith ? Is it not God ? Pray observe that Jesus Christ hath made our Peace , and Faith to receive the Atonement is given as an absolute Promise : Is not the Spirit so given ? And pray , doth not God give the Spirit , before Faith can be exerted by us ? Is not Faith the Fruit of the Spirit ? And doth not the Fruit proceed from the Seed , and the Act flow from the Habit ? Brethren , beware of them that Preach Peace to you , upon a Conditional Covenant ; the Condition they speak of , is your Repentance , Faith , Regeneration and Obedience . And alas , who is able to perform these hard Conditions ? Besides , this is to turn the Covenant of Grace , into a Covenant of Works ; you must work for Justification and Peace , if you will have it ; nay , and you shall be no further Justified , nor have Peace , than you are Sanctified , if you believe these Mens Gospel . But we say that Peace is made , and God hath promised that he will give the Spirit , even pour it out upon Sinners ; he first pours out the Spirit of Grace , and then the Sinners believe or look to him whom they pierced , and receive the Blessing of Peace , or have the Minifestation of it to their Consciences . There is no Condition ( saith Reverend Cotton ) before Faith , but a Condition of Misery , a lost Condition : These Men render God like Pharaoh's Task-masters , who would have their Tale of Brick , but find the Israelites no straw . They will not have Sinners to have Peace , without doing that for it , which indeed no Man is able to do ; But O! let poor lost Souls look up to Christ , wait on him , attend on his Word , cry to him who hath received Gifts for the Rebellious also , i. e. the Gift of the Spirit , the Gift , ( or rather ) the Grace of Faith , the Gift of Righteousness . Will you have a Righteousness wrought out of your own Bowels , or by doing , or have none at all ? Will you be saved by Works , and not by Grace ? But to proceed . 5. The Absoluteness of the Covenant ( saith this Author ) appears as to us , in that all the Foederal , Intitling Conditions contained in it , are found in another , i. e. in Christ , and not in us , neither wrought in us , nor by us ; for , whatsoever is wrought in us , is of Free Grace . My Brethren , Doth a Child contribute any thing to its own Formation in the Womb ? Alas , What is in us before we are Born again ? And of his own Will begat he us , &c. Object . But doth not the Gospel require Faith and Repentance , as the Condition of Justification , and Eternal Life ? 1 Answ. I told you but even now , there are Conditions of Connexion by way of order and dependance of things one upon another : As in Logick ( saith the same Reverend Divine ) if a Creature be a Man , he is a Rational Creature ; or if God be the first Cause , he is the Creator of all things : And in this sence ( saith he ) Creation is a Condition of Salvation ; if a Man be Saved , he must be Created : So if a Man believe he shall be Saved , believing is a Condition of Connexion , a State of Grace is thus a Condition to a State of Glory , by way of Connexion in the Promise ; but one is not the Foederal Condition of another , but both come in as the Gift of Grace ; in this sence the Covenant contains all the Conditions of Order and Dependance in the Exhibition and Performance ; the hearing the Word is the Condition of Faith , but hearing is not a Foederal Condition ; so the giving the Spirit is the Condition of Union to Christ and Faith , and Faith the Condition of receiving of Pardon , and living in Holiness and the giving of Pardon the Condition of receiving it , and Holiness the Condition of seeing God , and of having Eternal Happiness ; but these kind of Conditions are not Foederal Intitling Conditions to the Promise , but are contained in the Promise , and denote the Connexion and Dependance of one promised Benefit upon another . 2. God requires Faith and Repentance of them that shall be saved ; but ( 1. ) Not that the Creature can do either of these of himself , but to shew he will work Faith and Repentance in all whom he will save , or as he hath ordained the End , so he hath also ordained the Means . ( 2. ) But not that either of these are procuring , or Foederal Conditions of the Covenant blessings , or of Salvation , because all the Graces of the Spirit are contained in the Covenant as part of it ; therefore neither Faith , Repentance , Regeneration , as the Creatures Part or Work , can be Conditions of it : These Men call Faith , &c. such a Condition , that the Mercies granted are suspended till we perform the Condition . It is therefore , saith he , no more than an Act of ours . True , we have a good Bargain , as a Man that gives but Twenay Guineas of his own , Purchases an Hundred Pounds per Annum . Brethren , ( as our Author observes ) We must distinguish of the Ministry of Reconciliation , in respect of the Letter of it , and the Spirit of it , 1 Cor. 3.6 . in the Letter of it , or meer external Dispensation it kills , because the Sinner looks upon all these Conditions of dependance , Foederal Conditions , but the Spirit in its Ministry is absolute , according to the Original Contract , and the fullest Discovery in its highest freedom ; therefore the Apostle says , The Spirit giveth Life . The believing Corinthians , are said to be the Epistle of Christ , written and transcribed from the Original-Covenant Contract ; Not with Ink , but with the Spirit of the Living God. Therefore From hence we must distinguish between the Covenant in its Absolute Tenure , and the Ministry thereof , which is Conditionally dispensed , according to the Connexion , Order , and Dependance of good Things contained in the Promise to a mix'd People : The Effects of the Ministry will either soften or harden , it will either work effectually by the Ministry of the Spirit , according to the Nature of an Absolute Promise , and unto such it becomes a Savour of Life , unto Life , or else it works only in the Letter , and unto such it Kills , or is a Savour of Death unto Death , or an Aggravation of Death and Condemnation : But all its Divine Efficacy is according to the Purpose , Will , and Good Pleasure of God. But having occasionally spoken much before of the Absoluteness of the Covenant , I shall say no more , but Conclude at this Time. SERMON IX . Further opening the Nature of the Covenant of Peace ; that 't is a well-order'd Covenant , a Glorious Covenant , a Full Covenant , a Seasonable Covenant . &c. ISA. Liv. x. Neither shall the Covenant of my Peace be removed , saith the Lord that hath mercy on thee . Doct. THAT there is a Covenant of Peace , made or agreed on , and stands firm in the behalf of all God's Elect. I am , my Brethren , upon the Third General Head of Discourse , which is to open the Nature of the Covenant of Peace . 1. I shewed you it is the Covenant of Grace . And that as considered in it self . 3. 〈◊〉 It is an Absolute Covenant . Fourthly , To proceed : It is a well-order'd Covenant ; See 2 Sam. 23.5 . Yet he hath made with me , an Everlasting Covenant , ordered in all things and sure , &c. I. This Covenant is well-ordered in all things in respect of the Revelation , and Manifestation of all the Perfections , and Glory of the Three Divine Persons in the Godhead . 1. The Perfections , Work , and Glory of God the Father shines forth , and is displayed in this Covenant . 2. The Perfections , Work , and Glory of God the Son , shines forth , and is displayed herein also . 3. The Perfections , Work , and Glory of God the Holy Ghost shines forth , and is displayed in it likewise , as hath been shewed . II. This Covenant is well ordered in all Things respecting the Manifestation , or Revelation of the Perfections , and Glory of all the Divine Attributes of God , and as they also in this Covenant appear to meet together in Sweet Harmony . III. This Covenant is well ordered in all things , to the utter Overthrowing , Defeating , and Destroying for ever the Design , Devices , Works , and Kingdom of the Devil ; For to this End was the Son of God manifested . IV. This Covenant is well ordered in all things to magnifie the Sanction and Honour of the Holy Law of God , in that rather then the Law shall fall to the Ground , or be violated , or rendered contemptible in God's Saving lost Sinners , the Son of God comes and takes our Nature on him , and yields Perfect Obedience to it ; and to greaten its Glory , he died the Cursed Death of the Cross , to answer the Just Punishment it doth denounce upon Mankind , for the Breach thereof . Moreover , V. This Covenant is well ordered in all things for our Good , both in respect of Grace here , and Glory hereafter ; or in respect of what by it we are delivered from , and of those high Priviledges , Dignities , and of that Unchangeable and Eternal Honour we are raised up unto hereby : But because I have lately upon another Text spoken unto these Things largely in two Sermons on the Covenant , I shall not add any thing further on this Account * . Fifthly , It is a Glorious Covenant . I. It must needs be a Glorious Covenant in respect had to the Time when it was made , or entered into , between the Father and the Son ; and this was , as you have heard , before the World began , even in Eternity , 2 Tim. 1.9 . Tit. 1.2 . Hence Jesus Christ 't is said was a Lamb slain before the Foundation of the World , Rev. 13.8 . and what Pilate , and the People of Israel , and the Gentiles , did to him , was whatsoever God's Hand and his Counsel determined before to be done , Act. 4.28 . Certainly that Covenant that was so early , even from Everlasting , contrived by the Sublime Wisdom of God , and entered into between such Glorious Persons as the Father and the Son , must be a most Glorious Covenant ; and this , I say , in respect to the Time when , and to the Persons who entred into it , certainly it must be some great Thing that is contained in this Covenant that was so early , and by the Eternal God concluded upon . II. It must needs be a Glorious Covenant , in regard that there was also a Council held about it in Eternity , for it was made as the Result of a Great and Glorious Council ; Him , being delivered by the Determinate Council and Fore-knowledge of God , ye have taken , and by Wicked Hands ye have Crucified and Slain . The Father , Son , and Holy Spirit then agreed , That the Second Person should assume the Nature of Man , and die to make our Peace ; tho 't is true elsewhere it is said . The Counsel of Peace was between them both , viz. the Father and the Son ; yet since it is ascribed to God without distinction of Persons , and also seeing the Holy Ghost hath his part in this Covenant to act and do , in order to the actual and compleat Accomplishment of the whole Transactions agreed on in that Glorious Council , I see no reason to exclude the Holy Ghost from being concerned therein . Moreover let us consider the great Things Consulted about in that Glorious Council . 1. It was how God might be Just , or Magnifie his Justice , and yet be Gracious , and Magnifie his Mercy , and Infinite Love and Goodness ; or how God might preserve his own Honour , and yet become our Redeemer . 2. How Sin might be punished , and the Odious Nature , and Infinite Evil that is in it , be exposed , and yet the guilty Sinner be acquitted . III. It is a Glorious Covenant , because in it there is a display of God's Highest , and most Glorious Wisdom ; the Gospel contains the Manifestation of God's Hidden Wisdom , and the Wisdom of God in a Mystery ; nay , Paul calls it a Glorious Mystery , To whom God would make known what is the Riches of the Glory of this Mystery . There is much of the Wisdom of God seen in his Works of Creation and Providence ; yea , and there is also great Mysteries hid in those Works of God , but the Chiefest and most Glorious Wisdom of God is manifested in the Work and Covenant of Man's Redemption ; Without Controversie , great is the Mystery of Godliness ; God manifested in the Flesh , the Word was made Flesh. This is the Wonderment of the Holy Angels , and 't is mervelous indeed , how an Infinite Nature should be Personally united to a Finite Nature , so as to make but one Person : What Wisdom of God is here displayed ? O who can search out the depth of this Mystery ? IV. It must needs be a Glorious Covenant in respect of that display of God's Glorious Love therein ; God so loved the World , that no Created Beings can conceive of it , neither Men nor Angels . And so I might speak of the Glory of his Justice , Power , Holiness , &c. which amazingly shine forth herein . V. Also in that this Covenant sets forth the Glory , Beauty , and Personal Excellencies of Jesus Christ. 1. In respect of his Person , as God-Man . 2. In respect of his Offices , of which I have already spoken . VI. It is a Glorious Covenant in respect of those Things which we are hereby delivered from , and are also invested with , and raised up to possess — Is not that a Glorious Covenant , by the Blessings of which , Sinners are delivered from Sin , which is the greatest Evil ; and that brings them out of a State of Death , Wrath , the Curse , and Condemnation ? And that which also gives them , through the Application thereof , an Interest in God , the chiefest Good ; or which restores God to them to be their God forever ? Consider what Glorious Gifts and Priviledges are given and granted in this Covenant ? Is not that a Glorious Covenant in which God is given , Christ is given to the Soul ? ( But this I shall open more largely under the next Head. ) But O! what Glorious Priviledges are contained herein , as granted to all true Believers ? Moreover , What Glorious Grace is by this Covenant procured for all the Elect ? And what a Crown and Kingdom do they hereby obtain a true Title unto . Sixthly , The Covenant of Peace is a full Covenant ; there is nothing wanting in it , either respecting the Glory of God , or our Good and Eternal Happiness . I. It is a full Covenant in respect of Satisfaction , Merit and Righteousness ; my Brethren , neither Divine Justice , nor the Law of God can require any more than what Christ hath by his Active , and Passive Obedience paid : God saith , This is my beloved Son in whom I am well pleased . Christ is called the Sun of Righteousness , denoting that fullness of Righteousness which is in him as Mediator ; What is fuller of light than the Sun ? And who is fuller of Righteousness than Jesus Christ ? And as the Sun communicates its Light to all the Earth , even so Christ communicates his Righteousness to all the Elect ; i. e. His Righteousness is imputed to all that Believe : ( not the Effects of his Righteousness ) but his Active and Passive Obedience , is the Material cause of our Justification , and the Imputation of it , is the formal cause thereof , and from him by the Spirit an Inherent Righteousness is also infused into the whole Body ( to whom he is a Head of Influence ) to their Sanctification . II. This Covenant is a full Covenant ; because , in it , or in Christ ( who is the Sum of the Covenant ) there is a fullness of Sufficiency : and in the application of it by the Spirit , There is a fullness of Efficacy to all the Elect , He is the Head of the Body , the Church , the Fullness of him that filleth all in all . Christ makes the Covenant Effectual or Efficatious to all his Members , filling all who believe , with all grace by the Spirit , leaving not one believing Soul empty of what is truly good . Doth the Soul want light ? Christ will give it ; He is the Light of the Gentiles : The Light of the World. Doth he want Liberty ? Christ releases the Captives . Doth he need Rest ? Christ gives the weary and heavy-laden rest : In a word , Christ in the Covenant is Food to the Hungry , Cloaths to the Naked , Strength to the Weak , Health to the Sick , Courage to the Faint-hearted , Succor to the Tempted , Beauty to the Deformed , Riches to the Poor , Peace to the Troubled , Life to the Dead Christ is all in this Covenant . III. It is a Full Covenant ; because it answers not only all the wants of the Soul , but of the Body also : He will give meat to them that fear him , he is ever mindfull of his Covenant : Meat to the Soul , and Meat to the Body . Also , Trust in the Lord and do good , and so shalt thou dwell in the Land , and verily thou shalt be fed . All things both for the Body and Soul , which God sees is good for us we shall have ; he will give Grace and Glory , and no good thing will he withold from them that walk uprightly : But yet , we must not be the Judges of what is good , but leave it to God. We may think that is good for us which he may see to be hurtful . IV. It is a Full Covenant ; because in it there is the Mediators Fulness Communicated to all such that are united to him as the effects thereof , 't is not a Creature-Fulness that is in Christ ; no , but the Fulness of God : For it pleased the Father that in him all Fulness should dwell ; — in him dwelleth the Fulness of the God-head Bodily : The Fulness of the God-head dwells as truly in the Son , as in the Father ; and of his Fulness do all Believers partake , Of his Fulness all we receive , and Grace for Grace . 1. Therefore in this Covenant , we do not only receive Light , but the Fulness of Light. 2. Not only Life , but the Fulness of Life , because Christ is our Life whom we receive in this Covenant . 3. Not only Strength , but the Fulness of Strength ; The Lord is the Strength of my heart , and my Portion for ever . 4. Not only Pardon of Sin , but a Fulness of Pardon ; or , the Fullest Pardon , compleat Pardon . 5. Not only Righteousness , but the Fulness of Righteousness ; perfect and compleat Righteousness , and you are compleat in him . 6 Not only Peace , but the Fulness of Peace ; Peace that passeth all understanding . 7. Not only Beauty , but the Fulness of Beauty ; For it was perfect , thro' my Comliness which I put upon thee , saith the Lord God. 8. Not only knowledge , but the Fulness of knowledge ; And ye also are Full of all goodness , filled with all knowledge , &c. The parts may be weak , yet where Christ dwells or hath taken possession of the heart , there the Soul hath a Fulness of Spiritual knowledg : Our Vessels may be full tho' but small . And 9. Not only Joy , but the Fulness of Joy ; These things have I spoken unto you , that my joy might remain in you , and that your joy might be full . Again , he saith , Ask and ye shall receive , that your joy may be full ; 't is called , unspeakable joy , and full of Glory . 10. Lastly , And not only Glory , but the Fulness of Glory ; for the Fulness of the Glory of Heaven is contained in this Covenant , or the perfect and full enjoyment of God , even the Beatificial - Vision . Seventhly . It is a seasonable Covenant . I. In respect of God's early contrivance and making of it for us with Christ ; it was provided ( my Brethren ) before Man sinned , or ready against the very time of need : Poor Adam when he had sinned knew nothing of it . But God provided the Plaister before we received the Wound ; he provided us a Physitian , before we were Sick ; or a Saviour in this Covenant , before we had sinned ; had not this Covenant been made before with Christ for us , we had been lost no doubt for ever that very moment Man fell , every thing being Beautiful in its time , or proper season . 'T is II. A seasonable Covenant , in respect of the Revelation or Manifestation of it ; even just as Adam had sinned , and when Divine Justice was ready to lift up his direful Ax of Divine Vengeance : How seasonable is it for a poor condemned Criminal to hear of a Pardon , just when he is brought to the place of Execution ; and the Halter is put about his Neck , or the Ax lifted up to Cut off his Head ? III. It is a seasonable Covenant , in respect to the application of the blessings thereof to a poor Sinner . 1. 'T is by the Spirit applyed , when the sinner sees he is Condemned , being under the sense of Sin , Wrath and Condemnation , beholding himself just dropping into Hell ; then this Covenant is opened , and the blessing of free Justification , and Pardon is applied . 2. When the Soul and Conscience of a sinner is wounded , and his wounds bleed ; then is the Balm of the Covenant applied to heal him . 3. When the Sinner sees he is pursued by the Avenger of Blood , and sees no way to escape , then his Eyes are opened and he is directed to fly to the City of refuge ; the way being made plain and easie , and the Holy Spirit directs the Soul to Christ , and crys Refuge , Refuge . 4. When the Sinner sees he is so sick that he can't live , even then the Physician provided in the Covenant comes immediately and pours in his Oyl and Wine , When I passed by and saw thee polluted in thy Blood , I said unto thee live — Ye I sware unto thee , and entred into Covenant with thee saith the Lord , and thou becamest mine . Eighthly . It is a Sure Covenant : Ordered in all things and sure . — Incline your ear and come unto me , hear and your Souls shall live , and I will make an everlasting Covenant with you even the sure mercies of David . I. It is a sure Covenant , because it is made with such a Surety as Jesus Christ is , it is not made primarily with us , but with Christ for us , and with us in him ; the sure mercies of David : That is our Lord Jesus Christ , he is the true Antitipical David . Sure , because they are Mercies granted to us thro' Christ's suretiship ; and when a Sinner is brought into the bands of the Covenant , God is said to make this Covenant with him , i. e. he actually entering then thro' Christ into Covenant with God ; but our standing then in it , is upon the account of Christ's Covenant with the Father for us . II. It is a Sure Covenant , because it stands upon the absolute purpose and unchangeable Decree and Councel of God. My Mercy will I keep with him , and my Covenant shall stand fast with him . — My Covenant will I not break nor alter the thing that is gone out of my mouth . Hence the absolute Decrees of God , are compared to mountains of Brass , Zach. 6.1 . Denoting how unmovable , stedy and unchangable his Councels are ; nay , Tho' the Mountains should depart , and the Hills be removed , yet saith the Lord , my loving kindness shall not depart from thee , neither shall the Covenant of my Peace be removed , &c. All Covenant-Mercys are according to God's Eternal purpose , which be purposed in Christ Jesus our Lord : The Covenant stands not only as the act of God's Eternal Wisdom , but as his Eternal Decree and Purpose before all Worlds . III. The Covenant of Peace is sure , because it is confirmed by the witness of the Holy Ghost . 1. The Spirit of God was a witness to the Covenant when it was made . 2. Moreover it was confirmed in the promulgation of it by the Holy Ghost , by wonderfull Miracles ; for what served all those Miracles more clearly for , than to confirm the Authority of the Mediator , and the verity and stability of the Gospel Covenant ? IV. Furthermore , The Covenant was ( as you heard ) confirmed by the Blood of Jesus Christ , therefore it is a sure Covenant . V. The Covenant is sure ; because it is confirmed by the Promise and Oath of God : Once have I sworn by my Holiness that I will not lye to David , — his Seed shall endure for ever , and his Throne as the Sun before me . This is as the waters of Noah unto me , for as I have sworn that the waters of Noah shall no more go over the Earth , so have I sworn that I will not be wrath with thee , nor rebuke thee ; compared with Heb. 6.13 , 16 , 17 , 18. VI. It is a Sure Covenant to all Gods Elect ; because the Execution of it is put into Christ's own hands , he is the Executioner of his own Will and Testament , for tho Christ was dead yet he is alive ; I am he that liveth and was dead , and behold I am alive forevermore . Christ sees his last Will and Testament fully executed by his Spirit . Ninethly , It is a Covenant of Peace , this is the Name that is given to it in my Text , which also shews it is of an excellent and precious nature . I. 'T is a Covenant of Peace with God , God is hereby reconciled to us , and we to him , and that for ever . II. Hereby we come also to have peace in our own Souls , or peace of Conscience ; nor indeed can we ever have true peace any other ways : For , can your repentance give you peace of Conscience ? Can Tears of Blood apease Divine Wrath , or satisfy Divine Justice ? Can Reformation of life give you Peace , or your inherent Sanctification , or pious and religious duties ? Do you fetch your peace from thence ? If you do , your peace will be turned into trouble and anguish of Spirit ; or can your lively and spiritual Frame give you true and lasting peace ? I affirm 't is a false peace that is simply grounded on a lively and Spiritual Frame or disposition of Heart , for there can be no true peace of Conscience but by Jesus Christ ; thro' the Blood of the everlasting Covenant . He is our peace , &c. He will speak peace to his People . — Not as the World giveth , give I unto you . Dare a Man plead his Faith or good Duties to Justifie him , and so from thence fetch his peace and comfort ; alas ! What unrighteousness cleaves to our righteousness , what doubtings attend our Faith , and what wandrings of heart attend us in our best Duties ; nay , may we not find some Hypocrisie in us also , tho in the main we are sincere ; our peace is only had in Christ. III. 'T is only by the peace made by Christ , as is revealed in this Covenant , that a poor wounded disparing and distressed Soul comes to have peace . I once cited a passage out of Dr. Owen , being pious Anselem's directions to a poor tempted Soul on a Death-Bed , let me repeat it here once again . Minister , Dost thou believe , thou canst not be saved but by the Death of Christ. ' Sick-man , Yes , I do so believe . Minister , Then let it be said unto thee , go , and whilest thy Soul abideth in thee , and put all thy confidence in Christ's death alone , place thy trust in no other thing ; commit thy self wholly to Christ's death , cover thy self wholly with his death , wrap thy self wholy in his death : and if God would judge thee , say , Lord I place the death of our Lord Jesus Christ between me and thy Judgment , and no other ways will I contend with thee : And if he shall say unto thee , thou art a sinner , say I place the death of our Lord Jesus Christ between me and my sins ; and if he shall say unto thee , that thou deservest Damnation ; say , Lord I put the death of our Lord Jesus Christ between thee and all my sins , and I offer his Merits for my own , which I should have , and have not : If he shall say , that he is Angry with thee ; say , Lord I place the death of Christ between me and thine Anger . * O Sinner , here is thy relief , it is in the Blood of the Covenant , it is Christ's death under all Fears , Temptations , Dispair and Anguish of Soul , here is peace even under the accusations of thy own Conscience and Satan's temptations , even in Life and at the hour of Death : O Blessed Covenant of Peace ! Who is it that is just a going to God's Tribunal , that dares to plead what he hath done , or is wrought in him ? alas , all hands will be weak all hearts faint , and all felf-confidence will fa● them : This Covenant is therefore all o●● Hope , our Peace , and all our Salvation , and in it there is indeed a Salve for every Sore . VSE . 1. Sinner take hold of this Covenant and tho thou art an Eunuch , i. e. a poor d●● barren and fruitless Soul , yet if thou tak● hold of God's Covenant , or canst but ge● Faith to take hold of Christ , God will giv● thee a Name in his House better than that o● Sons and Daughters . 2. Saints do you fix your eyes also upo● this Covenant , to plead the Blood and Merits of Christ in this Covenant ? Rest alon● upon the Lord Jesus and on the Faithfulnes● of God , in his promises in this Covenant , fo● tho thou knowest nothing of thy self , yet th●● art not thereby Justified ; nor can thy s●● condemn thee if thou art in Christ , for tho● art perfect in him , touching thy Justification before the Throne of God. 3. With what comfort then mayst thou 〈◊〉 Believer take the Sacrament as a Token 〈◊〉 the Covenant-blessings : Yea , thou takest i● as a pledge from God , that all his wrath 〈◊〉 over in Christ , and that Divine Justice is satisfied towards thee in Christ , and that all th● Sins are for ever pardoned , that God is th● Father , Jesus Christ is thy Saviour , and Heaven is thy Inheritance , but here I shall Conclude at this time . SERMON X. Shewing the Covenant of Peace , is a try'd Covenant ; that it is but one Intire Covenant , viz. That the Covenant of Grace and Rededemtion , are not Two distinct Covenants as some lately affirm , but only one and the same Covenant : That t' is a Covenant full of the Strongest consolation , and lastly an Everlasting Covenant . ISA. Liv. x. Neither shall the Covenant of my Peace be removed , saith the Lord that hath mercy on thee . I AM upon the opening the nature of the Covenant of Peace , or to shew you what kind of Covenant it is , I have passed thro an Induction of Nine Particulars already ; shall proceed . Tenthly , It is a Try'd Covenant . I. All the faithfull Children of God ventur● their Souls and their Salvation upon it , and never failed any one of them ; Adam no dou●● ventured his Soul and Salvation thereon , 〈◊〉 did Abel , Enoch , Noah , Abraham , Isaac and Jacob , and all the Holy Patriarchs , and all th● Holy Prophets , and the Apostles of Jesus Chris● together with all the Saints both in th● times of the Old and New Testament , an● they all found it , having try'd it , a Sure Covenant . II. Multitudes of Souls departed this Li● are already made Perfect in Heaven , by th● Grace and Blessings thereof , they find it t● their own unspeakable Joy and Comfort a sum and happy Covenant : For it was by the Merits and Righteousness of Jesus Christ , or bloo● of the Everlasting Covenant , they are all go●● to Heaven . III. Never did any person venture 〈◊〉 Soul upon Jesus Christ , by vertue of this Covenant , by Believing truly on him ; but 〈◊〉 found it a Firm and saving Covenant : 〈◊〉 how many have try'd and found it so t● be . IV. Satan that great enemy of Believers and of the Souls of Men , hath often tryd 〈◊〉 and endeavoured to shake the hopes of Believers , and break this Covenant ; but h● to his shame and confusion sees that he canno● break the bonds thereof . Eleventhly , It is one intire Covenant , i. e. the Covenant that was made with Christ ●rom Eternity , is the Covenant of Peace and ●econciliation , or the Covenant of Grace ; ●s well as of Redemption . For , 1. Was it not made with him as our Co●enanting Head , and so in him with all Gods ●lect and for them ? Some of late times would ●ave this Covenant to be a Covenant of Re●emption , and not the Covenant of Grace ●nd Reconciliation ; but a distinct Covenant , ●nd so plead for Two Covenants , besides the ●ovenant of Works , which we read no where ●f in the Holy Scriptures 2. Was it not wholly of the Free Grace ●f God ; yea , and the highest Act and De●onstration thereof , that he was pleas'd to ●nter into that Covenant with his own Son , ●s our Surety and Mediator ? 3. Was not all the good which we receive ●n time promised to us in Christ before the World began ? See Tit. 1.2 . Nay , was not all ●race given Foederaly to us in Christ in that Covenant ? See 2. Tim. 1.9 . Who hath sav●d us and called us , not according to our works ●ut according to his own purpose , and Grace which ●as given to us in Christ before the World be●an . 4. Was it not that Covenant that was made ●etwixt the Father and the Son , that Christ was made the Mediator and Surety of , and Confirmed by his death ? and did not he un●ertake to Die for all Gods Elect when the Fulness of time was come ? Or was not God in Christ , in and by vertue of that Covenant from everlasting a reconciling the World to himself ? And if so , Was not the Covenant made with Christ of Redemption , a Covenant of Peace and Reconciliation also ? Was it not representitively made then for us in Christ , and actually made with us by Application ; and that it might be thus Apply'd to us in time , did not Christ engage to see it done for us before time in that Holy Covenant then agreed on ? 5. Is there any one Promise , one Blessing , or one Priviledg which we received which was not Primarily granted to Christ for us in that Covenant , viz. That our Acceptation should be in Christ , that our Justification should be in him , and our Sanctification should be in and by him , & c ? 6. Was not the Covenant of Redemption made with Christ as a Publick Person , a Second Adam : And if so , was it not made in him with all his Seed ? Take here what a Reverend Author hath Asserted in this case . That Scripture , Isa 53.10 , 11 , 12. Is ( saith he ) a place wherein this Covenant is clearly described between the Father and the Son , and it holds forth the Covenant of Grace fully & clearly , yea the promise of all Grace and Benefits that are contained in the said Covenant of Grace . And the Apostle tells us expresly , that this Covenant agreement was the Will , by which Will we are Sanctified , thro the Offering the Body of Jesus once for all . — He further argues , 2. That Covenant that contains in it the whole matter and form in Conditions and Promises of the Covenant of Grace , doth not Essentially differ from it ; but the Covenant of Redemption doth contain in it the Conditions and Promises of Grace , yea , all things that pertain to Life and Godliness : And it contains in it all conditions upon which we may be partakers of any Promimises , i. e. Christ's Person , Offices , Sacrifice , Righteousness active and passive ; there 's no Covenant condition of Atonement , Propitiation or Satisfaction unto the Justice of God : But it is here , Christ is the great fulfiller of the Law and satisfier of it ; and he is the end of the Law for righteousness to every one that believeth . 3. From the vailed dispensation of the Covenant of Grace ( saith he ) before the coming of Christ , their Sacrifices and Ceremonial Administration held forth in a Figure , that it was made with Christ and confirmed in him as the great Offering and Atonement ; Christ is there exemplified and set forth as the fulness of the Covenant of Grace , both in respect of Promises and Conditions . 4. When we plead ( saith he ) for any thing of the Covenant of Grace , it is the Promises of Life made to us in Christ , as Yea , and Amen ; and to us in him , in respect of obtaining and performing to us . 5. Our Justifying acts of Faith is fixed on Christ as the Sum of the Covenant of Grace , as satisfying for our Sins ; and as to whom the Promises were made , and the great things promised , as the Fountain and Meritorious cause of all Blessings : He is given to us as the Covenant . 6 There is ( saith he ) all Grace to be had in this Covenant , Frustra sit per plura quod fieri potest per pauciora . There is no Grace but is given forth and received by us , by the Covenant between the Father and the Son , the gift of the Spirit , the Grace of Faith , Justification by his Blood ; by him came all Grace , yea , all other supposed Grace that came not from the Father , and through Christ is no Grace , and will not profit us . 7. Where the Covenanters Conditions and Promises are all from Free Grace and Love to us , there 's a Covenant of Grace ; but in that Covenant they call a distinct Covenant of Redemption , the Covenanters , the Conditions and Promises are all of Free grace and Love to us ; God the Father from his Free grace and Love to us called his Son to this Undertaking and Covenanting with him ; God the Son in our Persons ( or in our behalf ) from his Love and Free grace Covenanted with the Father , he came and freely offered himself to perform the Covenant Conditions ; the condition of this Covenant , in all mediatorial perfections and performances , is freely promised and bestowed upon us ; the promise of Eternal life . All Grace and Glory are promised , and given in this Covenant : that is a Covenant of Grace , wherein God is to us a God of all Grace . 8. If the Covenant of Redemption be not the Covenant of Grace , then there is more Covenants than the Covenant of Works and the Covenant of Grace for Life and Salvation ; but there is no more Covenants for Life and Salvation , but that of Works , and that of Grace , the Minor I think hardly any will deny — If Church Covenants be alledged they add nothing to this Grand Covenant , but are the accomplishments of the promises thereof to whom it doth belong , it being promised that they shall be Gods People ; in this Covenant Christ stipulates and we in him as we did in the first Adam , then ; And when we stipulate being moved thereunto from the grace of the Promise , and enter personally into this Covenant , embracing that Covenant which was made for us in Christ , 't is called a laying hold of it : it is solemnly also own'd , professed and restipulated to , when we enter into Church Fellowship : the repeating and restipulating , and renewings of the same Covenant may be without changing the Covenant : For we find God often repeating this Covenant , and renewing it with his people in Revelation and Establishment , as with Adam , Noah , Abraham , Isaac and Jacob , &c. yet it was was the same Covenant : So are Gods Children excited and encouraged thereunto from the Free-grace of the said Covenant . Thus this Author . 1. Now let me add one or two arguments more to what this worthy Author hath said , viz. If the Covenant of Redemption , be not the Covenant of Grace , or Covenant of Peace and Reconciliation , which God calls his Covenant ; The Covenant of my Peace shall not be removed saith the Lord : Then it will follow , that our Peace is made with God , or God is reconciled to us by a Covenant of Grace , which we enter into with him , which Covenant Christ Merited for us in his performing the Covenant of Redemption ; and if it be so , how is it Paul saith God was in Christ reconciling the world to himself ? Indeed as far as I can see , this notion of two distinct Covenants of Redemption and of Grace , seems to be defended of late , on purpose to favour the grand Errors of our new Methodists viz. In the Covenant of Redemption , say they , Christ made God amends for our breach of the Law of perfect obedience , by himself alone , and for himself only , that so he might be a fit Mediator , and Merit a new Law of Faith and sincere Obedience ; ( for their Covenant of Grace is a Law of Obedience ) which Law or Covenant he Confirmed by his Death . So that now God , say they , enters into a Covenant with mankind , and if they perform the Conditions of it , or so far as they do , so far they shall be justifyed , and shall have Eternal life provided they continue unto the end ; and thus ( as before I have hinted ) Christ is our legal righteousness in the Covenant of Redemption , he fulfiled the Law of Works , or the strict Law of perfect Obedience : by giving God a satisfying recompence , And so he hath abolished the Law of perfect obedience ; but our Faith , Inherent-righteousness , Gospel-holiness and Sincere obedience , is our Evangelical Righteousness ; or that which justifies us at Gods Bar or in his sight : Now this dangerous Error , I say , seems to follow the allowing of two distinct Covenants . 2. There is no distinction between the Covenant of Redemption and the Covenant of Grace ; because Redemption presupposeth Peace and Reconciliation , and not only Gods Reconciliation to us , but our reconciliation to him ; for Redemption is not from the Curse of the Law and Wrath of God only , but also from Sin , or a vain Conversation , and out of the Power and Kingdom of Satan , which Christ ( by his Blood as poured forth , and in applying it ) undertook to do in the Covenant of Peace ; which is called Christ's Covenant . As for thee by the blood of thy Covenant , I have sent forth the Prison●rs out of the Pit , wherein there was no water . Reverend Charnock says , Christ is the surety of the Covenant of Grace , but the Covenant of Redemption had no surety , the Father and the Son trusted one another ; the Covenant of Redemption was not Confirmed by Blood , &c. Answ. Had God only entred into Covenant with Christ , as a single Person and for himself , there had been no need of a surety ; but since he entred into that Covenant as a publick person , and that for broken and fallen mankind , whom God regarded not , their Credit being for ever gone ; there was a necessity of Christ's suretyship in that said Covenant , in respect had to those things , which Christ was to do for us , and also work in us ; which he then engaged to the Father to perform , and if the Covenant of Redemption from Sin and Wrath was not confirmed by the Blood of that Covenant , one grand part of our safety and security is gone for ever . My Brethren , Our Lord Jesus Christ when he first entred into the Covenant with the Father , agreed to be the Mediator and Surety thereof ; also evident it is , that there are some Transactions where suretiship is required , which a Surety must undertake to do , and readily agree unto ; even all such things which the Creditor requires and the nature of the Covenant calls for : So that there are some things that peculiarly belong to him as surety , even so and in like manner it was here about the compleat accomplishment of the Covenant of Grace entered into between the Father and the Son in behalf of the Elect. Yet all the good we receive through the applicatory part of the said Covenant , are but the effects , fruits or product of the same Covenant as it was made with Christ for us , as our Surety — Also among Men those things and Covenant Transactions betwixt the Creditor and the Surety which peculiarly appertain to him to perform and answer ( though the poor debtor nevertheless is mainly concerned therein ) they being such things that must be performed by the Surety for him , or the Debtor can have no benefit by it ; yet the free grants to the Debtor in the said Covenant upon the Suretys engagement is never called a distinct Covenant in it self , but ( as I said before ) 't is one and the same Covenant , our Covenant therefore is but a branch of Christ's Covenant with God the Father , in which he engaged to Spouse and Marry us to himself for ever : Therefore I know not what these Mens nice distinctions signifies , unless it be to amuse the world , or except it be for the worser purpose just now hinted . Brethren , The distinction lies not in two distinct Covenants Essentially differing from each other , but in the distinct parts of the said one intire Covenant . I. One part as it refers to Christ , viz. he is the Surety and we the Debtors whom he engaged for ; his money and not ours pays all , and makes satisfaction to God. Christ is the Redeemer in this Covenant , and we the Redeemed . Christ is the Saviour , and we the Saved . II. That part that appertains to Christ was upon conditions of what he was to do and suffer , he hath obtained all for us wholly by Desert and Merit , and we have all , every way of meer grace and favour particularly in the applicatory part thereof : Moreover , let it be noted that there is a difference in respect of the time of the making of the Covenant , and of the Revelation , Execution and Application thereof . Christ in the Covenant first Articl'd with the Father to be Mediator and Surety , &c. and in the execution of the Covenant actually discharges those Offices , and all things that appertains to them , one thing being his bringing of us home to God , or into the bonds of his Covenant . Moreover , Take here what the Reverend Assembly of Divines have said about the Covenant of Grace , viz. Q. 30. Doth God leave mankind to perish in a state of Sin and Misery ? Answ. God doth not leave all mankind to perish in a state of Sin and Misery , into which they fell by the Breach of the first Covenant , called the Covenant of works ; but of his meer love and Mercy delivereth his Elect out of it , and bringeth them into a state of Salvation , by the second Covenant , commonly called the Covenant of Grace . Q. 31. With whom was the Covenant of Grace made ? Answ. The Covenant of Grace was made with Christ as the second Adam , and in him with all the Elect as his Seed : Thus that Learned Assembly . From hence it doth appear , that this opinion of two distinct Covenants was not received by that Assembly ; they own but two Covenants i. e. that of Works and that of Grace , and I am sure the Scriptures bear witness of no other Covenant of Redemption , but that of Grace and Reconciliation , which includes Redemption and all Covenant-Blessings . My Brethren , That very Covenant made between the Father and the Son , was hidden or kept secret as to the clear manifestation of it till Christ came , and then it was manifested , and the clear revelation of it is in the Gospel , which shows how God manifesteth the grace of this Covenant by offering Pardon and Peace to sinners , by revealing of Christ who is called the Covenant , and offering him to them for Life and Salvation ; so that this Covenant contains all Grace , Mercy and Redemption . Moreover , Remarkable it is to see how that Learned Person that wrote the Book called The Ark of the Covenant , ( who too boldly asserts the Covenant of Redemption a distinct Covenant from the Covenant of Grace ) doth in divers places contradict himself herein , take some of his words , viz. So that I take ( saith he ) the meaning of these words , This is my Covenant with them , my Spirit that is upon thee , &c. to be , This is my Covenant that I have made with thee upon their account , and for their behoof ; or the Covenant that I have made with them : to wit , virtully when I Covenanted with thee , and made promises to thee for their behoof . He confesseth that the Covenant of 〈◊〉 was made with Christ primarily , and representatively , and with the Elect in him ; and all promises of Grace was made to us in Christ in that Covenant : And what do we say more ? but this is to overthrow his own Notion of two distinct Covenants . Nay , the same Author confesseth , that the grand thing he argues for , is to prove , that there is nothing spoken of Christ's Seed , as parties with whom God deals in this Covenant , and upon whom he layeth any Commands . Answ. We say so too , Christ is only the Covenanting party for us , and on our behalf ; and all the doing and suffering work is laid upon him , he is substituted Mediator , Surety , Saviour and Redeemer ; 't is enough we were to be the Saved , and Accepted and Justified in and by his Obedience and Merits : Moreover , all Commands concerning us are given to us from God in Christ as Mediator , but not to bring us into the Covenant , but as being his Redeemed People , as he is our King , we ought to obey and serve him . Again , he saith , In this Covenant Christ received his Offices , Imployment , Trust , Powers and Authority . A great truth ! ( and in the next place he says ) Christ is Lord Mediator of the new Covenant , &c. Answ. Is not the New Covenant the Covenant of Grace , this they Confess ; and he affirms Christ was chosen Mediator of the Covenant of Grace , let me infer upon him viz. If Jesus Christ in that Covenant he entred in with the Father , was constituted Mediator of the New Covenant , and he is Mediator of the Covenant of Grace , How can that Covenant be distinct , or Essentially differ from the Covenant of Grace ? Moreover , 't is observable how this great Author , and Reverend Charnock differ one with the other , yet both assert the Covenants are distinct This Man says , that Christ was surety of the Covenant of Redemption ; the other denies it , and says , The Covenant of Redemption had no surety , but the Father and the Son took each others words . True , we say none was a surety for Christ to God in this Covenant , nor for God to us ; but Christ in this Covenant was our surety to God , he undertook on our behalf ; one says Christ is Mediator ( King , Priest and Prophet ) of the Covenant of Redemption : The other says Christ is Mediator of the Covenant of Grace , but not the Mediator of the Covenant of Redemption . The mistake , I humbly conceive , lies in this , viz. They distinguish not between Christ's part and work in the Covenant as our Covenanting head , and the Blessings we receive as the effects of his Mediation . But again , our Scotish Author saith , Christ is the Covenant of Grace comprehensively , he is the very compound , or there is an abridgment of the Covenant ; in the Mediators Person , there is the little sum , or the whole Covenant — Consider this , how the Parties Articles , Mutual Stipulations , Promises , Proportion , and Blessings of the Covenant , are all some way abridged in Christ , and summed up in his Person . 1. Christ is all the Parties of the Covenant of Grace , or rather both the Parties are comprehended in the Mediator's Person ; he is both the Parties in three respects . ( 1. ) Because of the Union of the two Natures in his Blessed Person , he is God-Man , God made manifest in the Flesh. ( 2. ) Because the Person who is Mediator , is upon both sides of the Covenant , as being one with the Father and Holy Ghost , he is on God's part , Joh. 5.7 . 2 Cor. 9.13 . And as he is one with us , he is on our side , Heb. 2.11.13 . For both he that Sanctifieth , and they that are Sanctified , are all of one — ( 3. ) He is not only upon both sides of the Covenant , but he contracts for both the Parties . 2. Christ obtains the Consent of both Parties , p. 459. 3. The everlastingness of the Covenant is comprized in Christ , he is God everlasting , yea , an everlasting Mediator , he was set up from everlasting , p. 462. Now these things being granted by our Author , what cause he hath to affirm , That the Covenant of Redemption , and that of Grace , are two distinct Covenants , I will leave to all Mens Considerations . But further , to confute this Notion , take what another Reverend Writer hath written on this Subject . The Covenant of Grace was made and established not only with us , but joyntly with Jesus Christ , and with us in him ; so that both are but one and the same Covenant : For the great Transactions with Jesus , yea , even the giving and sending of him , and his accepting the Office of a Redeemer , and undertaking for us , are all of Grace , as well as what is promised to us through him ; therefore the Covenant of Grace must take in all that conduced ( otherwise than a meer Decree ) to our Restoration , and eternal Salvation . 1. There is ( saith he ) no Scripture Evidence for making these to be two Covenants , ( one of Redemption with Christ , and another of Grace and Reconciliation made with us ) that distinction which some use , is improper , for the Parts are coincident , seeing that which was made with him , was of meer Grace also , Joh. 3.16 . and it is promised , that he should be given for a Covenant , Isa. 42.6 . therefore it 's of Grace we are Redeemed by him , 2 Tim. 1.9 . There was Grace before the World was , and that must needs be in the Covenant as with Jesus Christ , which was for reconciling the World to the Father , 2 Cor. 5.18 , 19. Col. 1.20 , 21. It is true Christ only is our Redeemer and Surety , not we in our own Persons ; and Christ hath some peculiar Precepts and Promises appropriated to him , which are not afforded to us in the same manner and degree ; yet this hindreth not the Oneness of the Covenant with him and us . 2. The Covenant of Grace was made with Christ as a publick Person , a second Adam , and therefore with all his Seed in him . 3. All in the Covenant as with us , is undertaken for , and promised in the Covenant between the Father and the Son , and so together make but one Covenant . 4. All Covenant Blessings are primarily granted to Christ : Thus this Great and Worthy Person . See also the Everlasting Covenant : A Sweet Cordial for Drooping Souls , p. 10. to 18. But because in my two Sermons Preached and Published on the Everlasting Covenant , I have answered the Reverend Mr. S. C's Eight Arguments , to prove the Covenant of Redemption a distinct Covenant , I shall refer the Reader to that small Tract , and say no more to this at this time . Twelfthly , The Covenant of Grace , is a Covenant of Consolation , of strong Consolation . 1. Considering what is contained in it , and also the Nature of it . 2. In that it is all our Hope and Salvation , all the Water of Life flows down to us through this Covenant . 3. In that also it affords us Comfort in all Times , States and Conditions , both in Life , and at the Hour of Death ; and this was that which was David's Dying , or Sick-bed Cordial . For Consider , Art thou afflicted , or tempted ? Look into this Covenant ; His Seed will I make to endure for ever : If his Children forsake my Law — then will I visit their Transgressions with the Rod , &c. but my loving Kindness I will not take away , 〈◊〉 from him nor suffer my Faithfulness to fail . See 1 Cor. 10.13 . Or , Art thou Backsliden from God ? See what God saith ; I will heal their Backslidings , and love them freely . Do thy Sins grieve thee ? 〈◊〉 thy Soul ? Look into the Covenant ; I will be merciful to their Transgressions , and their Sins and Iniquities I will remember no more . Or , Art thou deserted ? God is faithful , he remembers his Covenant , he will return again . Dost fear thou shalt some time or another depart from God ? Read the Covenant Promises ; I will put my fear in their Hearts , and they shall not depart from me . Dost thou fear thou shalt suffer want , yea , want Bread ? See the Covenant ; He will give Grace and Glory , and no good thing will he withhold from them that walk uprightly . — If therefore there be any Consolation in Christ , if any Comfort of Love , if any Fellowship of the Spirit , if any Bowels and Mercies , 't is all in this Covenant . Lastly , It is an everlasting Covenant ; He hath made with me an everlasting Covenant : As it was made from everlasting , so it will abide to everlasting ; 't is compared to God's Covenant of the Day and Night , Jer. 33 : 20. Thus saith the Lord , If my Covenant of the Day and Night , and that there should not be Day and Night , then may also my Covenant be broken with David my Servant . Covenant Love is everlasting Love , Christ's Covenanting Obligation was an everlasting Obligation , Covenant Espousals are everlasting Espousals ; I will betroath thee to me for ever : Covenant Redemption is eternal Redemption , and Covenant Salvation is an everlasting Salvation ; Israel shall be saved in the Lord , with an everlasting Salvation — But my Salvation shall be for ever . SERMON XI . Shewing what is contained in the Covenant of Grace , or what the Gifts , Grants , and Priviledges which are Vouchsafed to all Comprehended therein . ISA. Liv. x. Neither shall the Covenant of my Peace be removed , saith the Lord that hath mercy on thee . Doct. THAT there is a Covenant of Peace , made or agreed on , and stands firm in the behalf of all God's Elect. My Brethren , I shall now proceed to the next thing . Fourthly , The Fourth General Head proposed , was to shew you what is contained in the Covenant of Grace ; I mean the Gifts , Grants , and Glorious Priviledges vouchsafed to all those Persons that are comprehended therein . The First and chief Gift which is given in this Covenant , is God himself ; and in speaking to this , 1. I shall , God assisting , shew you how God comes to be our God in this Covenant . 2. Shew you what this of having God to be our God doth import . 3. I shall shew you what a wonderful Gift , Grant , and Priviledge this is . I. My Brethren , how Man had God to be his God at first in the Covenant of Works , I shall not speak of here ; 't is evident that by breaking the first Covenant , he lost God , or that Blessed Covenant Relation he stood in to him ; but now we have a new Title , God is ours again , and on better and more sure Basis , viz. upon the account of Christ's Mediation and Satisfaction — I will be your God , compared with Jer. 32.38 . Cap. 24.7 . and 30.31.33 . Now that these Promises refer to the Covenant of Grace , See Heb. 8.8 , 9 , 10. And finding fault with them , he saith , Behold the Days come , saith the Lo●d , when I will make a New Covenant with the House of Israel , and the House of Judeth , ver . 8. Not according to the Covenant that I made with their Fathers , in the Day when I took them by the Hand to lead them out of the Land of Egypt : Because they continued not in my Covenant , and I regarded them not , v. 9. For this is the Covenant , &c. — I will put my Laws in their Mind , and write them in their Hearts , and I will be to them a God , &c. This being ( as I said ) the great and chiefest Gift , and Grant in the Covenant , I shall proceed to shew how God comes in this Covenant to be our God. 1. Originally and Primarily by vertue of that Covenant made with Christ , as our Head and Representative , thus he became our God ; I ascend to my Father , and to your Father , to my God , and to your God. 2. By his own free Donation ; through that Atonement Christ hath made , God gives himself to us to be our God. 3. Nay , by what ways Soever we become God's People , by the same ways he becomes our God ; as I shall have occasion to shew you afterwards . Secondly , What doth this import for God to be our God ? 1. Negatively , not meerly our God by Creation , for so he is the God of the Fallen-Angels , and the God of all Vngodly Reprobates in the World , they are his Creatures , or were made by him . 2. It doth not imply his being our God as he was the God of the whole House of Israel , which was by vertue of a Legal , and Typical Covenant ; for tho in that Covenant he was their God , and an Husband to them , yet for all that , for their Disobedience he cast them off , and utterly rejected them , and now they are so no more his People , that Covenant and Covenant Relation , being quite dissolved and removed for ever : Therefore it follows , that was not the Covenant of Grace , into which all the Natural Seed of Abraham , as such , were taken ; the Covenant of Grace can never be removed . 3. Neither is he our God simply by an external or visible Profession , or by vertue of our own external Personal Covenanting with him , for many of these God will disown and be ashamed to be called their God ; 't is one thing to have the Christian Name , and profess the Christian Religion , and another thing to have a saving interest in God ; Men may in this sense be in Christ , and yet as withered Branches be cut off and cast into the Fire . But in the Affirmative . I. God is our God in this Covenant by way of special interest , it denotes our peculiar Relation to God. ( 1. ) As a Father is related to his Children , whom he either hath begotten , or adopted , even so God in this Covenant is our God and Father . ( 2. ) Or , as a Husband is related to that Woman whom he hath in his most indeared Affections Espoused , and Married to himself . ( 3. ) Or as an Heir is related to an Estate , or an Inheritance which was purchased for him , and made sure to him for ever . ( 4. ) Or as a Redeemer , hath an interest in such Persons whom he hath redeemed for himself , and bought and purchased for his own Service , and to be for him and not for another . Thirdly , I shall endeavour to shew you what an amazing Blessing this Grant , or Gift in the Covenant of Peace is , i. e. for God to be our God. I. It is a choice and precious Blessing for God to give himself to us according to that Grant to Christ in the Covenant , because it is a clear Demonstration of his Special , Peculiar , and Eternal Love and Election : No Man can say he was beloved from everlasting , till he is effectually called ; 't is not a Man's having great Riches , Honours , Pleasures , Sweet Relations , Wealth , Health , and Prosperity ; no , but 't is his having Saving Grace : To kiss the King's Hand is a great Favour , but it is a far greater Token of Special Love to be made his Queen , and Royal Consort , and to lie in his Bosome : O! what can be a greater evidence of Divine Love and Goodness , than for God to give himself to us to be our God in the nearest Relation that a Creature is capable of , or can be brought into with his Glorious Creator , and Blessed Redeemer ; For this God to be our God , our Portion , the Lot of our Inheritance , our Shield , and our exceeding great Reward , who were once his Enemies and meer Vassals of Sin and Satan : What Tongue is able to express this Love , or Heart to conceive how great it is ? II. It is an amazing Priviledge , Grant , and Blessing , because God cannot give a greater Gift than this is : My Brethren , Is there any thing in Heaven , or Earth greater or better than God himself ? What hath God to bestow that excels himself ? God ( as I may speak with Reverence ) look'd round about on all things he had in Heaven and Earth , and saw nothing good enough to impart to his Elect and Beloved ones ; and therefore gave himself to them , who comprehends and infinitely excels all Excellencies in both Worlds : Now is the Fountain of the great Depths broken up , and Mercy and Divine Goodness flows down like a mighty River : O! what Thoughts of Love and Bounty was in the Heart of God to us , when he entered into this Covenant of Peace , with Jesus Christ for us ? What make a Deed of Gift of himself to us ? And on such a sure Foundation too ? Be amazed O ye Heavens ! One Smile of God's Face , is better than all the World ; which made David say , Whom have I in Heaven but thee ? And there is none on Earth that I desire besides thee . III. Because when God gives himself to a poor Sinner , he gives all he is , and all he has , so far as it is communicable to Creatures ; Fear not Abraham , I am thy Shield , and thy exceeding great Reward . My Brethren , all that Good that is contained in the communicable Attributes of God , are in this Covenant made over by a Deed of Gift to every Believer , as I briefly shall shew you . I. Divine Goodness , this is let out to all true Believers , the Goodness of God is given to them , not only laid up for them that fear his Name , but also it is imparted to them ; and this of all the Attributes of God , seems to be the sweetest , it is one of the choice perfection of his Nature , and that which renders God to be the Object of our Love , Joy , and Delight : As he is a great and just God , he is the Object of our Fear , and as he is a Faithful God , he is the Object of our Trust , but as he is a Good God he is the Object of our Affections ; God is good ; There is none good but one , and that is God ; nothing that is good , truly good , but what is derived from God , the loss of God only made Man miserable ; and the Damned being for ever deprived of God , is that which makes them eternally miserable ; And Sinners having interest in God , in the Goodness of God , this only tends to make them happy . Quest. What a Good is God ? Answ. Goodness in God may be considered under a twofold Consideration . I. The Perfection and Excellency of the Being of God , I mean his Essential Goodness , this cannot be imparted to Creatures . II. His Communicative Goodness , or that which God hath wrought out , laid up , and which he lets forth to Believers ; O how great is thy Goodness which thou hast laid up for them that fear thee ? Which thou hast wrought for them that trust in thee before the Children of Men — The Earth is full of the Goodness of the Lord : I will make all my Goodness pass before thee , &c. My Excellency , or my Glory . This is that which we call the declarative Goodness of God. 1. God is Absolutely Good in the Perfection of his Being , he is independently Good , there is nothing wanting in him , no defection , he subsisteth in and of himself , he needeth not us , and there can be no addition made to his Goodness to make it more than it is . 2. God is originally and essentially Good , not only good , but Goodness it self ; Goodness in Creatures is an accessary Quality , or a Created , or Superadded Gift , but Goodness in God , is not a Quality , but 't is his Essence ; he can as soon cease to be God , as cease to be Good ; as a Vessel of pure Gold , the Matter is pure Gold , it self gives lustre to it ; but Brass gilt with Gold is another thing : So my Brethren , a Saint is one thing , and his Grace , his Righteousness is another thing . The Fallen Angels are God's Creatures still , they retain their Beings , but their Holiness they retain not , that is gone : God is the First Good , the Original Good , and Essentially Good. 3. God is infinitely Good , Goodness in Creatures is small , and but little , but in God there is an Ocean of Goodness ; it is bankless , boundless , bottomless , our Goodness is like a drop of Water out of the Ocean ; — nay , there is a greater disproportion between that Goodness which is in God , and that which is in Saints , than there is between the Main Ocean and one small drop of Water , or between a Beam of Light let into a Room , and the Sun it self . 4. God is Immutably and Vnchangably Good , as Goodness in God cannot be augmented , so it cannot be diminished , he cannot change or loose his Goodness , no not the least degree thereof ; I am God I change not — He is the same Yesterday , to Day , and for ever : God made Man good and upright , but he long abode not so ; all things in the first Creation are subject to change , but so is not the Blessed God and Creator . 5. God is Vniversally Good , we may have Health and no Beauty , Learning but no Grace , Wisdom but no Power ; Men may be Great and not Good , Rich but not Vertuous , &c. but all Perfections and Excellencies meet in the Blessed God ; he is a Sun , a Shield , Wisdom , Love , Mercy , Power , Holiness , . Faithfulness , Grace , Mercy , Glory , &c. 6. God is an unmixt Good , there is no Condition of poor Mortals , but hath in this Life its Mixtures ; Honey yet some Gall , Grace yet some Sin , Strength yet some Weakness , Light yet some Darkness , Wisdom yet some Folly ; but in God there is infinite and unmixt Goodness , whatsoever is good , all good , and that without any mixture . 7. God is a Soul-inriching Good , a Soul-suitable , a Soul-satisfying Good , and a Soul-fatening Good ; Eat ye that which is good , and let your Soul delight it self in Fatness : Why will you spend your Money for that which is not Bread , and your Labour for that which satisfieth not ? There is enough in God to satisfie the Holy Angels , much more smaller Vessels ; this Good Satisfies and not Surfeits ; it satisfies the Soul , the Precious and Immortal Soul ; neither can any Thing , or Person do this but God himself alone ; They shall be abundantly satisfied with the fate things of thy House , and thou shalt make them drink of Rivers of thy Pleasure ; for with thee is the Fountain of Life : God made the Soul for himself , it is fitted for him ; therefore Creatures cannot satisfie it , God alone is the Adequate Object to it ; 't is Spiritual , and its Constitution is such , if it injoy not God , 't is restless , disquieted , and like Noah's Dove , it finds no resting place till it returns to the true Ark ; Return to thy Rest , O my Soul , ( saith David ) take up thy dwelling in God , trust in him . 8. God is a Delicious Good , a Soul-ravishing Good , he is an eternal Spring of Joy and Delight , and in this Covenant he displays his transcendent Glory and Perfections to his Creatures , who by the Spirit discern the Heavenly Beauty , and are made Partakers of the Divine Nature , which so indears them to the Divine Being , that they are at times transported with Joy , his Glory shining in them ; there is nothing requisite to intire Blessedness , but it is in God , which Goodness powerfully alures and ingage the Affections of every true Believer , who is in the exercise of Faith and Love ; so that they at some Seasons are filled with unspeakable Comfort . 9. God , it appears from hence , is a Superlative Good , he is far better than any thing we can conceive of , he is Man's only summum bonum ; Who would weigh a Feather against a Mountain . 10. God is a Communicative Good , this Crowns all ; Why did he enter into a Covenant of Peace , and provide such a Mediator , but to let out , as through a Conduit Pipe , his Infinite Goodness to us ? Herein we see how his Heart wrought from Eternity ; it is an opening and an unfolding of his Bowels , which lay secretly yearning in him ; this brings Life and Immortality to light , in the Revelation thereof , here is an immense Flood of Bounty and rich Goodness flowing down to Mankind , which shews the Excellency and Amiableness of his Nature most honourable to himself , and a perfect Pattern of Goodness unto Men , that so we may Adore and Worship him with Love and Delight . Lastly , God is an Eternal Good , all Earthly Good will fail , it lasteth but for a moment , but God and his Goodness indures for ever ; Why boasteth thou thy self in mischief , O mighty Man ? The Goodness of God endureth continually . His Love , Mercy , and Goodness to his People is not fading and inconstant , but everlasting and unchangable ; the Love of God will eternally be running and flowing forth , so that our Joy , Peace and Satisfaction will never end , our Portion wasteth not , it will never be spent , God is an Eternal Reward . II. As Divine Goodness is that Man 's who hath God to be his God , so is Divine Strength his also to support , uphold , and strengthen all that are his People ; My Flesh and my Heart faileth , but God is the Strength of my Heart , and my Portion for ever : When God becomes our God , he is our Shield , and our exceeding great Reward , our Rest , our Fortress , our High Tower , &c. when God made that Promise to Abraham , it is as if he should say , I and all my Attributes are thine , for thy Use and Benefit ; my Power is thine , my Arm is thine ; Fear not Abraham , I am God All-sufficient ; and I will from thence communicate all things to thee that thou needest ; thou shalt have Me , my Goodness , my Power , and my Love for thy Portion ; Jehovah is my Strength and my Song , he also is become my Salvation . III. Gods Mercies is theirs also , he is not only a God of Mercy , but a Believer ( that has God to be his God ) may say with David of God's Mercy , my Mercy , The God of my Mercy shall prevent me ; the Mercy of God is ours , to spare and pity us ; that is , we have interest in the Mercy of God , however great , or good and lasting it is , it is ours , his Mercy shall be let out to us , flow down to us : And O! what a Sweet Blessing is this ? IV. Moreover , Divine Wisdom is ours , if God be our God , to conduct , lead , counsel , and guide us , and to order and dispose of all things for our good . V. Also the Riches and glorious Bounty of God is our Wealth , if we have the Person , or are Married to the Person , we have the Portion , a Believer hath interest in all the Riches of God's Grace and Glory . VI. The Care and Faithfulness of God is ours to preserve and keep us ; to whom should Faithfulness be manifested , but to such that are in Covenant , and to whom all Promises are made ; if God be our God , his Faithfulness will preserve us ; Who should a Father care for , but for his own dear Children , as well as love and pity them ? Casting all your Care upon him , for he Cares for you . VII . His Love is ours , ( who is the God of Love ) if he is our God , that is , we are the Objects of his most choice Affections , his Love is ours to delight and comfort us . Hence he is said to delight in his People , and to rejoyce over them , as a young Man rejoyceth over his Bride . VIII . His Justice is ours to acquit us , to discharge us , and to plead for us as well as his Mercy : and to pronounce us Righteous in his Son , and for ever pardoned ; He is Just and Righteous to forgive . IX . And his Vnchangableness also will prevent us from being consumed , that 's our Security : O see what a Blessing and high Priviledge it is to have God to be our God in Covenant ? When Jehoshaphat had made a Covenant with Ahab , see how he expresseth himself ; i. e. There is a League between us , therefore my Horses are thy Horses , and my People are thy People : And so it is between God and us , his Strength is our Strength , and his Armies our Armies , we have interest in all God has , there is an offensive and defensive Leauge between God and us ; his Angels are all ready to engage in our just Cause , and fight for us , and against our Enemies : If we implore God's Aid , will he , think you , break his Covenant ? God forbid . Moreover , his Special Providence is ours , if he be our God ; I will guide thee by mine Eye — Hast thou not made an Hedge about him , and about all he hath ? Job 1.10 . Thirdly , There is one thing more that ought to be minded ( that is ) in this Covenant , all the Holy Attributes are united together , as a mighty Army on our side , in Christ they all sweetly harmonize , Mercy and Truth are met together , Righteousness and Peace have kissed each other . But having spoken to this already , I shall add no more to it now . See Dr. Bates ' s Harmony of the Divine Attributes . Fourthly , He that hath God to be his God in this Covenant , hath him to be his God for ever , he shall never lose God any more , every Believer hath an everlasting Interest in , and a Title to the ever Blessed God ; This God is our God for ever and ever , and he will be our Guide even unto Death : This Grant will never be revoked by the Giver , nor can it be forfeited by the Receiver ; you have heard how sure and firm the Covenant is , by which we hold the Inheritance ; he is our Father , our Friend , our Portion , our Strength , our Help , our Riches , our Honour , and our God for ever . Secondly , Jesus Christ is given to all Believers in this Covenant , this is a glorious Gift , or Grant : O! how great and how comprehensive is this Gift ? God is not our God till Christ is ours : O! consider ; every Saint may say with Thomas , My Lord and my God : Christ is not only a Saviour , but a Believer may say , my Saviour ; he is not only a Redeemer , but my Redeemer ; not only the Life of the World , but my Life : When Christ , who is our Life , shall appear , &c. Christ is not only Light , but our Light ; and not only a Peace-maker , but our Peace ; He is our Peace that hath made both one : He is not only a Bridegroom , but our Bridegroom ; my Beloved is mine , not only a Physician , but our Physician ; and not only a Shepherd , but our Shepherd ; The Lord is my Shepherd , yea , and our King , our Priest , our Prophet ; he is our Righteousness , our Strength , our Food , our Cloaths , our Foundation ; who of God is made to us Wisdom and Righteousness , Sanctification and Redemption . In a word , Christ in this Covenant is all in all ; Where there is neither Greek nor Jew , Circumcision nor Vncircumcision , Barbarian , Scythian , Bond nor Free , but Christ is all and in all . Thirdly , The next great Gift that is given in this Covenant , is the Holy Ghost , Isa. 59.21 . the Holy Spirit is given to unite us to Christ , to quicken us , to illuminate our Minds , and to renovate our Soul , to be our Guide , our Comforter , and to dwell in us for ever , and to seal all Covenant Blessings to us . Fourthly , All Grace is given in this Covenant , Faith , Repentance , a pure Heart , Love , Hope , Humility , Patience , Charity , Temperance , Meekness , &c. But to every one of us is given Grace according to the measure of the Gift of Christ ; and not only Grace , but all Spiritual Gifts also , yea , Sanctified Gifts ; thus many great Gifts are given . Fifthly , Consider what other Grand Blessings and Priviledges , are also given and granted , by vertue of this Covenant , viz. ( 1. ) Adoption , to as many as received him to them gave he power to become the Sons of God. ( 2. ) Righteousness and Justification from all things . ( 3. ) Sanctification . ( 4. ) Pardon of all Sins , and that for ever , and not only forgiven for ever , but they also are forgotten for ever . ( 5. ) Peace . ( 6. ) Communion with the Father and the Son ( 7. ) Godly Zeal . ( 8. ) Spiritual Strength and Courage . ( 9. ) All Ordinances are given , yea , Fat and Green Pastures , Bread and Water of Life . ( 10. ) The Ministers of Christ are given ; Whether Paul , or Apostles , or Cephas , or the World , or Life , or Death , or things present , or things to come , all is yours , and ye are Christ's , and Christ is God's : They have a Right and Title to all things that are good . ( 11. ) All the Promises of God , are given in the Covenant ; Whereby are given to us exceeding great and precious Promises : Promises that suit every State and Condition that we are , or may be in ; great as to their Quantity , and precious as to their Quality ; All the Promises of God are in him , yea , and in him , Amen , unto the Glory of God the Father . Moreover , all Gospel Ordinances are given . ( 12. ) Yea , a Right to Eternal Life also is given and granted to all in this Covenant , even a Crown of Glory that fadeth not away ; a Kingdom , a Crown , and a Throne is given ; To him will I grant to sit with me in my Throne . ( 13. ) Final Perseverance is given by this Covenant . Lastly , A Free Trade to Heaven is granted , or free access to the Father : But to this I shall more largely and distinctly speak at another time . O stand and Wonder ! O what Gifts , Grants , Blessings and Priviledges are procured in the Covenant of Peace ? Happy are they that are taken into it : But I shall go no farther at this time . SERMON XII . Shewing that as God in the Covenant of Peace is our God , so we also are his People , opening what this denotes ; i. e. our being God's People . ( 2. ) How this appears to be a Covenant Priviledge . And ( 3. ) Also what a Wonderful Blessing it is . ISA. Liv. x. Neither shall the Covenant of my Peace be removed , saith the Lord that hath mercy on thee . THE last Day I shewed you what wonderful Gifts , Grants , Blessings , and Priviledges are contained in the Covenant of Peace ; particularly , that God gives himself , and his Son Jesus Christ to all that are brought into it ; he has promised to be our God , &c. But to proceed . There is yet one great Blessing , which is included in the former , viz. That as God gives himself to be our God , so he hath promised we shall be his People ; this Grant and Priviledge is in the Covenant ; And I will be their God , and they shall be my People , compared with Heb. 8.10 . And I will be a God to them , and they shall be a People unto me . First , Let me by way of premise Note here four or five Things . 1. That this is a most gracious , high , and sublime Priviledge , ( viz. ) God to be our God is the first ; and this is comprehended in it also as the second , and next in order to be esteemed by us , i. e. we shall be his People . 2. That this is granted only as an Act of God's Free Grace and Sovereign Goodness , through Jesus Christ : Brethren , it is not upon Condition of our doing this or that , that we procure this Blessing 't is not , as the Promise run to the People of Israel under the first Covenant : But 't is an absolute Promise if there is any such in all the Word of God ; I will be your God , and you shall be my People . Men nor Devils , Ungodly Relations , our own evil Hearts , nor our great Unworthiness shall ever hinder us from being God's People . 3. That God's giving himself to us , is the Spring , the Cause and Reason why we become his People ; we have not God , Christ , and the Holy Spirit , because we are Believers , or Penitent Persons , but he first gives himself his Spirit , &c. God first gives himself in working of Faith ( saith Reverend Cotton ) before Faith can be there . Therefore Faith is called , The Fruit of the Spirit ; Man is passive in Regeneration , or in God's infusing the first Principle , Root , or Habit of Faith , and of all Grace in him . 4. This implies , that we were once not actually God's People ( notwithstanding the Design and Purpose of Grace that was in his Heart concerning us ; ) I will call them my People , which were not my People ; and her Beloved , that was not Beloved ; that is , that were not actually his People , nor own'd and acknowledged so to be , we lost this Relation to God by the Fall : when God ceased to be our God , by way of Special interest , we ceased to be his People . 5. They shall be my People ; this denotes the certainty of their Special Vocation , and of our being his People for ever ; He shall see his Seed , all that the Father hath given to me shall come unto me ; that is , they shall believe in me , &c. Now in speaking unto this Promise , Grant , and Priviledge . 1. I shall first shew you in what Respect , or Consideration we may be said to be God's People . 2. Shew you what kind of People God's Covenant People are ; I mean such that are actually owned to be his People . 3. Shew you what a great Blessing this is . 4. Apply both these great Priviledges together . I shall wave several Acceptations , by which a People may be called God's People , that I may directly come to the Business in Hand . 1. We may be said to be God's People , and he our God decretively , or by virtue of God's Eternal Election ; God chose Christ as our Head , and all the Elect in him : See our Lord's Words ; Other Sheep have I that are not of this Fold , them I must bring : He calls them his Sheep , and yet then they were ungodly and unbelieving ones : So he said to Paul , I have much People in this City ; they were his People decretively , tho not actually his at that time . 2. The Elect were God's People Foederally , or by virtue of that Holy Covenant made betwixt the Father and the Son ( as I hinted before ) and now that this Relation also arises from those Covenant Transactions , is most evident ; for Jesus Christ struck Hands with the Father , in behalf of all God's Elect , to procure this Priviledge : But a little further to open this , pray consider that there is a Foederal Union and Relation , as when the Father of a Young Man , and the Father , or Guardian of a Young Damsel shall mutually agree and Covenant , that they two shall be Man and Wife ; even thus God the Father and God the Son Agreed and Covenanted in behalf of all the Elect : Christ was , as I may say , their Guardian , yea , and also he Covenanted to Espouse and Marry them to himself for ever , and God the Father gave the Elect to Christ in this Covenant . Moreover , herein he had the advantage of others ; for may be such a Young Man , as before mentioned , might not Love the Person his Father Covenanted with her Guardian to be his Wife , or he might not be able to obtain her Affections , but Christ's Love was set upon his intended Spouse from everlasting , and also he knew how to gain our Love , and unite our Hearts to himself , and that by sheding his Love abroad in our Hearts by the Holy Ghost , Rom. 5.5 . The Love of Christ , hath in it a Physical Operation . And thus , my Brethren , by Covenant , and the free donation of the Father , we become God's People , or in a remote sense , were thus brought into this Blessed Relation to him ; Thine they were ( that is , by Election ) and thou gavest them me . Again he saith , I pray not for the World , but for them that thou hast given me , for they are thine . 4. The Elect are God's People by virtue of Christ's Purchase , he bought them with his own Blood ; Ye are not your own , for you are bought with a price , &c. and it was that they might be a peculiar People unto God : Hence the Apostle saith , Who gave himself for us , that he might redeem us from all Iniquity , and purifie unto himself a peculiar People zealous of Good Works ; or a famous or principal People , as the Greek Word renders it . Without this Price had been laid down , we had never been brought into this Relation unto God. 5. They are God's People by Renovation , or Regeneration , Of his own Will begat he us by the Word of Truth . 6. By Conquest also Believers are brought into this Relation , God hath subdued them unto himself , he has by his Victorious Grace overcome them , and this way they are made his Liege People , and he becomes their God and Soveraign , as having rescued them out of the Hands of Sin and Satan , those cruel Tyrants , whose Slaves , Subjects , and Servants they were before : Christ has set them free , or made them a free People indeed , to and for himself . 7. The Elect are actually the Lord's People , by the in-dwelling of the Holy Spirit , or by virtue of their Mystical Vnion with Christ by the Spirit , which is the Bond of this Union on Christ's part ; and by this means we come to chose Jesus Christ as the only Object of our Affection , and Blessed Bridegroom of our Souls ; and also hereby we take God to be our God , and thus we are actually and personally brought into this Relation to him , in which sense , and in respect of these and the two last things mentioned , we were not his People before ; for notwithstanding the Covenant Agreement of Parents , or a Marriage by Proxy , betwixt great Persons , yet they must after that actually and personally be Married together , before they can injoy each other , or properly be said to be Man and Wife : And so , my Brethren , it is here , for notwithstanding the Decree and Purpose of God , and his eternal Compact and Donation ; and also notwithstanding the Purchase of Christ , yet till by the Spirit we are united to Christ , and do believe in him , close in and imbrace him , and enter into an actual Covenant with God in and by Jesus Christ , we cannot be said to be properly God's People ; for before this we were the Children of Wrath , and the Slaves of Sin and Satan : But so much to the first thing proposed . Secondly , I shall endeavour to shew you what a kind of People these are that are thus brought into Covenant with God. I. They that are God's peculiar People , have renounced all other Lords from having any claim to them , or interest in them . 1. They have broke that Covenant which they had made with Sin , that Union is dissolved , their Love to Sin is gone for ever ; I do not say the Being of Sin in them is gone ; no , Sin will be in their Hearts , and in their Conversations too , but it is not in their Affections ; they approve not of it , they regard it not ; The Evil which I hate , that do I , saith Paul ; I have vain Thoughts , saith David ; to love Sin is worse than to commit it , and to hate Sin is better than to leave it ; a Good Man may commit Sin , and yet loath it , and a wicked Man may leave Sin and yet love it ; Ye that love the Lord hate Evil : Ye do so , or else you are none of God's People , i. e. it is your Character , and also your Duty . 2. They have renounced the Love of this World , they are dead , nay , Crucified to the World , they that are God's peculiar People have not only Crucified the Flesh , or are become dead to Sin , but have Crucified the World also ; But God forbid that I should Glory , save in the Cross of our Lord Jesus Christ , by whom the World is Crucified unto me , and I unto the World. The World careth not for them , and they care not for the World , they are dead to the Honours , Pleasures , and Riches of the World ; Moses contemned all the Glory of Pharaoh's Court , yea , all the Pleasures of Sin and Riches of Egypt ; and so do all God's sincere People contemn this World : If any Man love the World , the love of the Father is not in him . 3. They that are God's peculiar People , are become dead to the Law , to that cruel Husband , and to all their own Righteousness , accounting it but Dung , or a dead Carkase , or Dogs-meat in comparison of Christ ; Ye also are become dead to the Law by the Body of Christ , &c. The Union with that Husband is dissolved , they seek not Life and Justification by the Law , or are not in love with Self-Righteousness , but dead to it , whilst others make an Idol of it , and trust in it . 4. They have renounced themselves also , and confess they are not their own , but that their Souls , their Bodies , their Substance , their Graces , their Gifts , their Time , their Strength , their Lips , and their Lives are all the Lord's , and for him ; for as all that God hath which is communicable is theirs , or freely imparted to them , and for them ; so all they are and have , they account it is the Lord's , they being but only Stewards of all they have and do possess : Shall such think that they are the Lord's who live to themselves , seek themselves , or only bring forth Fruit ( like empty Vines ) to themselves ? No , they that are the Lord's People , esteem all they have to be his , and for his Service , and are willing to render it up to him when he calls for it . Nay , they have given God their Hearts , not their Lips only , or their Tongues , nor their Ears , nor their Substance , but their Hearts also ; My Son give me thy Heart . God complains of some that drew near to him with their Lips , and sate before him as his People sate , and with their Tongues shewed much kindness , but ( saith he ) their Hearts went after their Covetousness , after the World , these God's Soul abhors , and he will not own them to be his People : Some give their Hearts to Pleasures , to strange Women , and to Vanity , and to meer Folly , and others give their Hearts to Riches , but God's Covenant-People give their Hearts to him , not a part of the Heart , but their whole Heart ; they love the Lord their God with all their Hearts , with all their Souls , and with all their Strength : Others have their Hearts divided between God and the World , between God and their Lusts ; but such that love not God with their whole Heart , hate him , for the lesser Love is accounted Hatred in Scripture . II. They that are God's peculiar Covenant-People , are Begotten and Born of God , for they this way ( as you heard ) become his Children ; there are none , my Brethren , that are the Lord's People by Adoption , but they are his also by Regeneration ; they have his Image formed in them , they are like to their Father in Holiness , Heavenliness , in Humility , Mercy , Meekness , Love , Goodness , Charity , &c. they partake of the Divine Nature , every one resembles the Son or Daughter of a King ; Then said he unto Zeba and Zalmunna , What manner of Men were they whom ye slew at Tabor ? And they answered , As thou art , so were they , each one resembled the Children of a King : They are nobly descended , they have sublime Spirits , Holy Hearts , Desires , Aims and Ends in all they do ; they are not meer Dunghil-Rakers , like the Men of the World , but far excel all others ; The Righteous is more excellent than his Neighbour , he has an excellent Spirit , Life , and Principles in him . III. They that are God's Covenant-People , Trust in him as their God , as well as Love him as their God ; all People trust in their God , tho it be a God of Gold , or Silver ; a Worldly Man's strong Confidence is his Wealth , he makes Gold his Hope : So they that have God to be their God , trust in him , depend upon him ; They that know thy Name , will put their Trust in thee : They trust in the True and Living God , God is their Hope their Confidence , they rely upon his Power , his Mercy , his Love , his Faithfulness , his Covenant , and on his Blessed Promises , and this at all times , in Afflictions , Desertion , Temptations , &c. and when called to any hard Service : in Prosperity , and in Adversity , in times of Want and Necessities , and in Times of Fulness ; in Life , and also at the Hour of Death : This tends , my Brethren , to the Glory of God , and by this they shew what a value and esteem they put upon God. How often does David say , he trusted in the Lord , and because God was his God , O my God , I trust in thee . Job says , Tho he slay me , yet will I trust in him : Tho they see not , feel not , or have no sensible Comfort , or Relief , yet can and will trust in God , tho God hides his Face , or they walk in Darkness , and have no Light. IV. God's peculiar People highly love , value , and prize the Lord Jesus Christ : They can say with David , Whom have I in Heaven but thee ? Neither is there any on Earth that I desire besides thee . They have tasted how good the Lord is , and beholding his Beauty can say , He is the chiefest among Ten Thousand ; they live upon Christ , fetch all their Comfort , and Hope of Salvation from him , and rejoyce in him alone ; Serving God in Spirit , and have no Confidence in the Flesh. Moreover , when they have done all things that Christ hath commanded , they look upon themselves Unprofitable Servants , they live in him , to him , and by him ; their living in him shews Christ is their Life , their living to him shews Christ is their ultimate End , their living by him shews Christ is their Strength ; they receive the Spirit , and so live in the Spirit , and walk in the Spirit ; they bring up the bottom of their Lives to the top of their Light , they do not only know what is to be done , but do what they know ; the Darkness of Carnal Professors will be the blackest , because their Light seemed to be the clearest , but these are better inwardly in substance , than outwardly in appearance ; in a word , they are as much in love with the Imployment of Holiness , as with the Injoyment of Happiness , or to be Holy here , as well as Happy hereafter , or to live to God on Earth , as well as with him in Heaven . V. God's Covenant-People ascribe all the Glory to him , and take all the Shame to themselves ; Both Riches and Honour come of thee ; the Power , the Glory , and the Victory is thine , and of thine own have I given thee . Luther was contented to be counted a Devil , so that Christ might be exalted ; others make their End their God , but these make their God their End : The Glory of God ( saith one ) should be the Golden-Butt at which all our Arrows of Duties are shot ; the only way to be Crown'd in Heaven , is to cast our Crowns at Christ's Feet on Earth . VI. God's Covenant-People can say , there is nothing which they enjoy , that is of any worth , without God be injoyed with it : Therefore they know to want God is the greatest Evil , and to enjoy God is the greatest Good ; if God be withdrawn , all their Comfort is gone ; 't is Day when we have him , but 't is Night when we want him : What is Health and no God ? Riches and no God ? Pleasures and no God , Honours and no God ? Relations , Wives , Children , Friends , and no God ? A little will do with God ; nay , if we have nothing besides him , we have enough , nay all ; but if we have all other things and no interest in God , we have nothing . VII . They that are God's peculiar People , are a Holy People , a Heavenly People , a Humble People ; To this Man will I look that is Poor and of a Contrite Heart , and that trembleth at my Word . God resisteth the Proud , but giveth Grace to the Humble — Be ye Holy for I am Holy. My People shall be willing in the Day of my Power , in the Beauty of Holiness , &c. VII . They are an Obedient People , they walk in God's Ways and keep his Precepts ; For all People will walk every one of them in the Name of his God , and we will walk in the Name of the Lord our God for ever and ever . They yield Universal Obedience to God , or do whatsoever Christ says , and that too because they love him ; and also they are constant in their Obedience , they keep God's Precepts always even to the end . IX . They are an Upright People , a Sincere People , Sincere in their Obedience ; Surely they are my People , Children that will not lie ; not Children of Deceit , or Falshood , but Faithful , and Upright in Heart : They are called , The Assembly of the Vpright ; that is , Sincere Worshipers of God , Israelites indeed , in whom is no Guile , no Falshood , or no reigning Hypocrisie . Moreover , they are called , The Generation of the Vpright , Men of clean Hearts , and Undefiled in the way , or Perfect ones , i. e. they want no Essential thing of True Christians . X. God's Gospel Covenant-People are an United People , being constituted or incorporated into a Church State , according to the Institution of Christ in the New Testament , being separated from the World in Worship , and all Evil Traditions , Customs , &c. Worshiping God in Spirit and in Truth , giving themselves up one to another ; keeping all the Ordinances of Christ as they were once delivered to the Saints , owning the Holy Scriptures to be the only Rule of their Faith and Practice , having regular and ordained Officers , viz. both Pastors and Deacons , and walking in Love , and watching over one another as becometh Saints . XI . Lastly , The peculiar People of God , love all the Children of God , even such that differ from them in some things that are Circumstantials , they love as Christ loves ; As they love him that begat , so they love them also ( and all them ) that are begotten of him : If God was your Father , you would love me , for I proceeded forth , and came from God ( saith our Saviour ) he that loves the Father , will love the Child so far as he resembleth the Father : By this shall all Men know ye are my Disciples if you love one another — He that loveth not his Brother , abideth in Death : And this is a sign that they are passed from Death to Life . Brethren , this Love is not in Word and in Tongue , but in Deed and in Truth also : How doth it appear you love your Wife , your Children ? Even so let it appear you love all the People of God , i. e. let nothing be too dear to part with for their sakes , speak well of them , and do much for them , and bear them always upon your Hearts , when you are at the Throne of Grace : If you would approve your selves to be God's People , this being so , what shall we think then of him that hates any one of the Children of God , or bears Malice in his Heart against him , and reproaches him . Thirdly , I shall shew you what a great Blessing and Priviledge this is . 1. Can there be a greater Priviledge than to be made God's own peculiar People ? For hereby God is their Father , and they his Children . ( 1. ) He loves them as his Children . ( 2. ) He Feeds them as his Children . ( 3. ) He Cloaths them as his Children . ( 4. ) He Teaches them as his Children . ( 5. ) He Pities them as his Children , Isa. 63.9 , 10. ( 6. ) He Guides , Leads , and Protecteth them as his Children . ( 7. ) He Chastens them in Love as his Children , Heb. 12 5 , 6 , 7. ( 8. ) And lays up for them also as his own Children ; If Children then Heirs , Heirs of God , and joynt Heirs with Christ — O! what an Honour is it to be the Sons and Daughters of God ? 2 Cor. 6.16 . Of the Great God , the King of Heaven and Earth ? Nay , to be Begotten and Born of him , Joh. 1.12 , 13. 2. They have the Priviledge to dwell in his House ; nay , to dwell with God , and to walk with God , and to have Communion with him , 1 Joh. 3. Moreover , 3. Their Enemies are God's Enemies , and their Friends are God's Friends , the Angels that are God's Servants , are their Servants , and are sent to Minister unto them , &c. 4. They are Espoused by Jesus Christ ; they are the Jewels of his Heart , Mal. 3.17 . or his chiefest Treasure . 5. God will never leave them , nor forsake them . And , 6. All things shall work together for their good . 7. And he will Crown them at last with Glory and Immortality . Question . What Assurance hath God given that they shall be his People for ever ? 1 Answ. Because his Love is Eternal , or Unchangable , his Love is their Security ; nothing can separate them from the Love of God which is in Jesus Christ our Lord. 2. The Decree and eternal Election of God , is their Security . 3. Because the Mercy of God , which is in Jesus Christ our Lord , endureth for ever . 4. Because the Goodness of God indureth also for ever . 5. Because his Covenant and Faithfulness can never fail , in which they are made his People . 6. Because he hath put his fear into their Hearts , that they shall not depart from him . 7. The Promise and Oath of God , is their Security . 8. They are Justified and Pardoned for ever . 9. Christ's Suretiship is their Security , they are put into his Hand , and none can pluck them out : ( These Things have been fully opened already as you have heard . ) 10. The Death , Resurrection , Ascention , and Intercession of Jesus Christ , is their Security . 11. Their Union with Christ , which is an undissolvable Union , is their Security . 12. The Inhabitation of the Holy Ghost is their Security , it remains , and shall remain in all true Believers for ever ; they have it as a Principle of eternal Life ; and as an Earnest , Witness , Pledge , and Seal of Glory to come unto them . APPLICATION . Infer . O the Wonder of Divine Goodness ! How amazingly doth it flow forth in this Covenant to sinful Mankind ? ( As one Notes ) Herein we may see the Scheme and Model of his Thoughts , the Method of his Councils , and Treaties of Man's Recovery : Behold the Motions of his Goodness in its descent to Earth , and ascent to Heaven , carrying at last the Creature with it , to the wearing a Crown upon its Head : Here is a Medicine provided before the Disease , a Pardon for Traitors before the Rebellion broke out . 2. We infer from hence , That the Christian Religion , Revealed Religion , excels all Religions , in that it shews the way of Peace with God. 3. What greater Demonstrations of Love , of Infinite Love could God give ? What give himself to us ? What hath he more , all Happiness is comprehended in God ? 4. Behold the Excellency of Faith , as it applies Christ , and takes hold of him , and gives Peace to a Poor , Troubled , and Wounded Spirit ; and also see what sure footing , and firm foundation there is for Faith in this Covenant . 5. Moreover , from hence you may see the strength and sufficiency of Christ in all the Concerns of his Mediation , together with his Excellencies ; How precious is he who is made all in all things to us ? 6. Reproof . But how doth this reprehend their Folly and Ignorance , who affirm that Believers , yea , Justified Persons , may finally and totally fall away and perish ? How are such here detected ? Terror . It may also be for Terror to such , who think they are God's People , and yet are Unbelieving , and Prophane Persons , they glory they are Christians , born of Christian Parents ; nay , Protestants , and know the Articles of their Religion ( and were Baptized , as they call Sprinkling ) but are Swearers , Drunkards , Vnclean Persons , Proud , and Covetous ones , &c. Alas , what will their Religion signifie ? You hear who are God's People , and what kind of People they are . 7. It also shews you the Necessity of Regeneration and Union with Christ , and that you must renounce all for his sake , that was once gain to you , or you must perish for ever . 8. Lastly , What Comfort is here for all drooping Believers , weak in Faith ? What in Covenant with God , and yet fear ? What are you put into Christ's Hand , and yet doubt ? Has God given you such Security that your Persons are accepted , your Sins pardoned for ever , and yet hang down your Heads ? All is yours , whether you know it or not ; God is yours , Christ is yours , Pardon is yours , Peace is yours , Strength in Weakness is yours , Succour in Temptation , &c. Life is yours , Death is yours , i. e. for your good , Death that is so great an Evil , and so dreaded by the Wicked , is yours — that is your great Gain , yea , a mighty Blessing to you : Bread is yours , Bread for your Souls , and Bread for your Bodies , even all that God sees good for you , is yours . SERMON XIII . Shewing what a Glorious Trade is opened to Heaven for poor Sinners by the Covenant of Peace . ISA. Liv. x. Neither shall the Covenant of my Peace be removed , saith the Lord that hath mercy on thee . Doct. THAT there is a Covenant of Peace , made or agreed on , and stands firm in the behalf of all God's Elect. I Am upon the Fourth General Head of Discourse ; Namely , to shew you what is given , granted , or vouchsafed to all those that are brought into Covenant with God. I have passed through an Induction of twelve Particulars , upon this account . Thirteenthly , The last Priviledge , or Blessing that is hereby procured and granted , which I shall speak to now , is that of a Free Trade to Heaven : This , you know , is one of the great and chiefest Blessings that follows a Peace made between Princes and States on Earth . I. War stops up , or interrupteth all Trade and Commerce betwixt those Kingdoms and States that are at War one with another , ( the sad and bitter Effects of this we in this Nation have lately felt , by means of the late War , which now is happily ended ; ) even so , my Brethren , all Spiritual Trade and Commerce betwixt God and Man , was stop'd , and utterly interrupted by that fearful War , which was occasioned by our Sin and Rebellion against God in the first Adam ; The Flaming Sword that turned every way , was a Token of this : Poor Man could not now make any approach to God , no Trading to Heaven any more for Mankind , until his Peace is made , or procured . 1. God will not admit Sinners to receive any of his Special , Spiritual , Saving , and Soul-inriching Commodities , tho through his great Bounty and Goodness he doth give forth common Gifts , or Earthly good things to his Enemies . 2. Nor will God receive of Man any thing that he hath , or can do , or offer to him , until his Peace is made , and his Person accepted in his sight , for Sinners Hearts being departed from God , their very Prayers , and all their Services are Abomination unto him , and hateful in his Sight : So that all ways of Blessed Intercourse betwixt God and Man , were stoped up , and the Streams of that River , by which all Spiritual Blessings must come to them , are stayed , viz. the Holy Spirit : besides Thieves , Pyrats , and Robbers were let out upon them , I mean Satan , and all the Powers of Darkness ; and thus was Mankind brought to utter Beggery , for all their original Riches , or Righteousness , and Blessed Treasure was utterly consumed by means of that first Act of Rebellion ; nor was there any ways left to Mankind to get one Penny to help or relieve themselves in their Necessity . But no sooner was there News brought of this Covenant of Peace , or it was published to our first Parents in that Promise ; The Seed of the Woman shall bruise the Serpent's Head. But there was a Free Trade opened again for all Believers , tho it was then but darkly discovered . Now in speaking unto this great Grant , Blessing , and Priviledge , I shall endeavour to do four things . 1. Shew you what I mean by this Free and Open Trade to Heaven . 2. Prove that this Priviledge is granted as the Effects of the Covenant of Peace . 3. Shew you that this is the best Trade or Traffick in all the Earth , viz. our Spiritual Trading to Heaven by Jesus Christ. 4. Apply it . 1. By this Trade or Traffick to Heaven , I mean , our free Intercourse or Access to the Father . 2. God's free and kind distribution , or giving forth the best of Heaven unto us , when we come or approach unto him by Jesus Christ , or in this new and living way , and that to the inriching of our Souls ; not only , my Brethren , barely to supply our Wants , and pinching Necessities , but also to the making of us very Rich and Great . 3. I mean by it , God's Gracious Acceptance of our Persons , Duties , and all our Holy and Spiritual Performances , or Services , which is no small Favour and Blessing , but one of the greatest we can partake of ; for this must always be premised , that God will never accept of any Man's Duties , till he first accepteth of his Person ; for thus he first accepts of Abel ; that is , of his Person , The Lord had a Respect unto Abel , and to his Offering ; he offered his Offering in Faith , he was a Believer , and God accepted of his Person in Christ , and so he doth of the Persons of all True Believers , Wherein he hath made us accepted in the Beloved — in whom we are united and made Members of his Body , and it is in him that God looks upon us . Secondly , I shall endeavour to prove , that this Trade , or Blessing of free Access unto God , is the Effects of the Peace made by Jesus Christ. 1. The Navigable River , by which we Trade to Heaven , by virtue of this Peace , is opened , viz. the Holy Spirit is poured forth ; This is that River that makes glad the City of God , &c. and this it doth not only , in that it supplies God's People , or his Holy City with Water to drink , ( which is indeed Water of Life ) but also in that it is by it we Trade to Heaven , all our Spiritual Trade and Traffick , is in and through this River : Our Trade , my Brethren , is a Trade of Merchandise — For the Merchandise of it , is better than the Merchandise of Silver , and the Gain thereof than fine Gold. Now this River proceeds from the Throne of God , and the Lamb , and that this River is opened by the Sacrifice of Christ , or by that Peace he hath made : See Acts 2.31 . This Jesus hath God raised up , whereof we are all Witnesses — Therefore being by the Right Hand of God exalted , and having received of the Father , the Promise of the Holy Ghost , he hath shed forth this , which ye now see and hear , Vers. 32. Moreover , Jesus Christ promised the Spirit to his Disciples upon his Ascention , and this Promise he graciously made good ; Therefore ( saith the Apostle ) being Justified by Faith , we have Peace with God through our Lord Jesus Christ , by whom also we have access by Faith into this Grace , &c. Again he saith , And came and Preached Peace to you that were a far off , &c. For through him we both have access by one Spirit unto the Father ; that is , through the Mediator and Peace-maker , who hath reconciled us to God : We are now admitted or introduced into the presence of the Father , and this with boldness ; In whom we have Boldness and Access with Confidence , by the Faith of him : And this not only in Prayer , but also in all Holy Fellowship , Commerce , and Heavenly Communion ; Having therefore , Brethren , Boldness to enter into the Holiest by the Blood of Jesus : It was the Blood of Christ that opened this Trade , or procured this Access to Heaven for us , By a new and living way , which he hath consecrated for us through the Veil , that is to say , his Flesh. Hence our Blessed Lord saith , I am the Way , no Man cometh to the Father but by me . Except this River had been opened , we could never have Traded to Heaven , and that this is done by Jesus Christ , or by the Peace which he hath made , I have thus fully proved . Thirdly , I shall shew you that this is the best Trade , or there is no Trade like unto it in all the World. 1. Because the Word of God declares it so to be ; The Merchandise hereof is better than the Merchandise of Silver , and the Gain thereof than fine Gold. Now what Merchandise of this World , do Men account to excel that of Silver and fine Gold ? But Spiritual Merchandise the great God declares , is better than these , or whatsoever else you can think , or speak of . Now this I shall further indeavour to make appear in this Method following . 1. In respect of the Subject , these Merchandises enrich . 2. In respect of the Nature of the Things Traded in , or for . 3. In respect of that Blessed Correspondent , who manages all our Affairs in Heaven , and that makes us Returns of all we venture . 4. In respect of the Terms upon which we Trade . 5. I shall apply the whole — I shall speak briefly to each of these . First , The Subject that these Merchandises inrich is the Soul , the Precious and Immortal Soul of Man , which all other Trades and Merchandise cannot in the least degree relieve the Wants of , much less inrich ; but these Heavenly Merchandises doth this . 1. It is hereby the Soul of a Believer , or a Spiritual Merchant , comes to have God again ; God to be his God , yea , a God in Covenant with him , and to be his Portion for ever ( as you have heard . ) 'T is through Jesus Christ , or by the Peace he hath made , that this Blessing is obtained ; God is hereby our Father , and Christ is our Saviour , and the Spirit is our Sanctifier ; whosoever will venture out by Faith , and Trade in these Seas , or on this Voyage , shall obtain a sure Interest in Christ , and in God through Jesus Christ for ever . 2. Because this Trade answers all the Necessities of the Soul , or all its Wants ; My God shall supply all your need , according to his Riches in Glory by Christ Jesus : Graciously , nay , Gloriously , or according to his own Fulness , or rich Mercy , or Riches in Glory . Nay , 3. Not only supply the Needs of our Souls , but these Merchandises tend to inrich the Soul with Grace ; yea , with all Grace . This Trade , or this Merchandise , puts a Crown better than that of Gold on its Head , and Chains about its Neck ; They shall be an Ornament of Grace unto thy Head , and Chains about thy Neck . This , my Brethren , makes the Soul amiable and honourable in the sight of God , and all good Men ; A meek and quiet Spirit is in the sight of God of great price . No other Ornaments are of any worth in the esteem of God , but are hateful to him when the Creature is lifted up with Pride thereby . What are the Curled Locks , and Chains of Gold , and Glis●●●ing Robes in the sight of God ? Poor Lazarus was far more lovely before his Eyes . 4. Because these Merchandises inrich the Soul with Choice and Blessed Experiences . Hence David saith , The Law of thy Mouth , is better to me than Thousands of Gold and Silver . And again he saith ( speaking of his Experiences ) Thou hast put Gladness into my Heart , more than in the time when their Corn and Wine encreased . One Day in thy Courts , is better than a Thousand — And from hence it is that he cries out , Whom have I in Heaven but thee ? Neith●r is there any on Earth I desire besides thee . Again , saith he , O taste and see how good the Lord is : He is so Good , yea , so Precious , so Sweet in his Love and Favour , that I am not able to express it , ( as if he should say ) Therefore pray taste your selves , and then by experience you will find it to be as I say : Solomon also found by experience , this was the best Trade ; Wisdom is better than Gold , and to get Vnderstanding , rather to be chosen than Silver — Yea , better than Rubies ; all things that may be desired , are not to be compared to it . Solomon had the experience of all other Things , he had Riches in abundance , Honours beyond all Men on Earth , and Pleasures of all sorts , and such Wisdom also , which no meer Man ever attained to , yet he cries out , Vanity of Vanity , all things are Vanity : Doubtless God might let him try the Nature of all Worldly good , or whatsoever the Heart of Man could desire , that by him all Men might know , even by his Experience , the emptiness and vanity of them ; no Man ever decry'd the Vanity of all things under the Sun , more than he did — And in the close of all , by that experience he had , how doth he commend Spiritual Things , or the Merchandise of Wisdom , i e. the Love and Favour of God in Christ , or our Lord Jesus Christ himself , whom he sets forth under the Name of Wisdom . Moreover , Moses chose rather to Trade in these rich and rare Commodities than in all the Treasures and Glories of Egypt , or of Pharaoh's Court ; nay , he esteemed the Reproaches of Christ greater Riches , or much better than all the Riches and Treasures of Egypt , or all the Pleasures of Sin for a Season . Also you may take Paul's Experiences on this account : What says he ? But what things were Gain to me , those things I counted Loss for Christ ; yea , doubtless I account all things but loss for the excellency of the Knowledge of Jesus Christ my Lord ; for whom I have suffered the loss of all things , and do count them but Dung , that I may win Christ. In his Judgment all things in comparison of Christ were but as Dung , or Dogs-meat . O! that every Soul that hears me this Day , would but endeavour to play such a Game as Paul did , or get such Experiences as he had . 5. By this Trade also , the Soul is inriched with all the Promises of God , precious Promises , exceeding great and precious Promises ; Whereby are given unto us , exceeding great and precious Promises : Whereby , that is through the Knowledge of God in Christ ; That by these ye may be Partakers of the Divine Nature . Those Promises by which we partake of the Nature , or Image of God , must needs greatly inrich the Soul , it is by and through them we attain to an Impress of the Divine Nature , or Divine Qualities and Dispositions , as Knowledge , Righteousness , Mercy , Goodness , Holiness , &c. They are full Promises , suitable Promises , suited to every Condition , and seasonable Promises , and also sure and certain Promises . 6. Because this Trade inriches both the Soul and Body too , they that drive this Trade in a right manner shall have their vile Body changed and made in likeness to Christ's Glorious Body , and be Crowned with Glory for evermore . 7. This Trade , through Faith in Jesus Christ , gives the Soul full Satisfaction , it fills it with Joy and Comfort ; for as hereby we come to have a likeness to God , so also to have Communion with God and Jesus Christ , it is therefore a most sweet and honourable Calling ; it makes us happy while we live , and happy at Death also : Thus , in respect of the Subject , these Merchandises do inrich , it appears it is the best Trade in all the Earth . Secondly , This will further appear , by considering of the Nature of the things about which the Soul Spiritually Trades . I. They are Things of great Worth , Riches , or of an Inestimable Value . This appears , 1. In respect of the great Price by which they were bought , which was the Blood of Jesus Christ , they cost an Infinite Sum of rich Treasure , 1 Pet. 1.18 , 19. Who would not highly account of Things bought with such a Price , and part with all things for them , as Paul did ? The Merchant-Man sold all he had , and bought the Pearl of great Price ; The Redemption of the Soul is precious , &c. That which is most costly , is commonly most preferred . My Brethren , Jesus Christ did not over-buy them , he never repented that he laid down so great a Price to purchase them for us . O costly Ware ! ( saith one ) O dear bought Goods ! For which the Pearl of great Price went. Will you not value those things highly which the Son of God bought with his own Heart's Blood ? 2. They are Heavenly Things , Heavenly Riches : What are the Nature of all Earthly Things to Heavenly Things ? Alas , God gives the Things of this World to his Enemies , to such that hate him : What said Luther of all the Turkish Empire , It was but a Crust that God casts to a Dog. Brethren , we shall never fully know the Worth and Nature of Heavenly Things till we come to Heaven . 3. They are Incorruptible Things , ( and Things that Thieves can't steal ) and Things that corrupt not , perish not , they are not the worse for keeping , their Nature changes not , all other things perish in the using ; and as our Lord shews , Moth and Rust corrupteth them : But God is unchangable , and Christ is the same Yesterday to Day , and for ever : The Word of God is incorruptible , which liveth and abideth for ever . 4. They are Vnsearchable Riches , no finding out perfectly either the Quality , or Quantity of this vast Mine of rich Treasure , To me who am less than the least of all Saints , is this Grace given : That I should Preach among the Gentiles , the Vnsearchable Riches of Christ : What are the Spanish Gold Mines , or the Riches of Mexico or Potosi , to Christ's Riches . Mines of Gold may be exhausted , or such that have those Mines may be poor , as the Spaniard is . Brethren , Millions of Millions live upon Christ , yet his Treasure is full , the Riches of Christ are permanent , abiding Riches , With me are durable Riches and Righteousness . 5. The Riches procured by this Covenant in this Trade , are not only Soul-satisfying , but also Soul-fatening Riches ; Eat that which is good , and let your Soul delight it self in fatness : These were those Riches that satisfied Divine Justice , and appeased Divine Wrath , and that quiets a guilty and wounded Conscience ; they fill the Soul , faten the Soul ; They shall be abundantly satisfied with the fatness of thy House , and thou shalt make them drink of the Rivers of thy Pleasures — They shall be fat and flourishing , &c. 6. They are certain Riches , the Riches of this World are called Vncertain Riches , they make themselves Wings and fly away : Besides , they will not avail in the Day of Wrath , they will stand in no stead then , nor any ways profit the Wretched Sinner at Death , nor in the Judgment Day — But Godliness is profitable for all things , 't is great gain , every ways profitable , at all times , in all States , and profitable to the Soul and Body too . 7. The Things that Believers Trade in , are the best Things of Heaven , the best Things of God , he has no better Things to bestow , as you have heard , all good is comprehended in these Riches ; and hence these Things are only given to his own People , to his Beloved ones , as a Pledge of his Eternal and Special Favour in Christ. What exceeds himself ? His Son , his Spirit , his Love , his Grace , his Peace , Peace with God , Peace of Conscience , and Joy in the Holy Ghost , and Eternal Happiness in Heaven ? 8. They are Eternal Things ; The Things that are seen are Temporal , but the Things that are not seen , they are Eternal . These are Everlasting Wares , you shall carry them out of the World with you ; These things have I spoken , that my Joy might remain in you , and that your Joy might be full . O! what a Trade by this Peace is opened to Believers ? Thirdly , This is the best Trade in respect of our Blessed Correspondent whom we Trade with , or who manages all our Affairs at the Court of Heaven ; namely , Jesus Christ. I. Consider that the Father hath put the Management of all our Affairs into Christ's Hands as our great Trustee : Moreover every true Believer has committed himself and all his Concerns to Jesus Christ ; The Poor committeth himself unto thee . II. Consider his Power , he is the King of Heaven and Earth , All Power is given to me in Heaven and Earth , he is the Mighty God , this made Paul say , For I know whom I have believed , and I am perswaded that he is able to keep that which I have committed unto him against that Day . I have committed my self to him , my Soul to him , my Life and all I have , and hope to receive , to him ; and I doubt not of his Power and Ability to keep it . III. Consider of his Faithfulness , other Correspondents oftentimes deceive and prove unfaithful Stewards , but Jesus Christ is Faithful , he never failed any one poor Soul that truly trusted in him ; God is Faithful , and Christ is called , A Faithful High Priest , &c. IV. Consider of that great Price he gave for all those Things which we Trade with him for : Moreover , and that he bought them for us , and has opened a Blessed and sure way of Conveyance of them ; and besides , he hath obliged himself by Covenant to give them down to us as we need them . V. Consider of that Relation Believers stand in to him , and of his Infinite Love and Affections to them ; he Trades , or Intercedes for his Friends , ( for such he ransomed with his own Blood ) for his Spouse whom he hath betroathed to himself for ever . VI. Consider what Returns he makes , some venture much , and that which is great in worth , but hardly sometimes have returns of the full intrinsical value again , but thus doth not Jesus Christ deal with us . First , Christ makes great and vast Returns . 1. To appoint them that mourn in Sion , to give them Beauty for Ashes : Beauty , especially Spiritual Beauty is a precious Thing , but what are Ashes worth ? What are our Duties ? Our Fastings and Prayer and Humiliations ? Why , of no more worth then a little Ashes ? Yet here is Beauty returned for Ashes ; yea , Beauty on the Soul , Glorious Beauty ! 2. And the Oyl of Joy for Mourning ; we mourn and weep for our Sins ; well , and pray what are a few Tears good for ? Are these of any worth in themselves ? No certainly : Yet Christ makes returns of the Oyl of Joy for this Mourning , or in lieu of these Tears , even the Holy Spirit which fills the Soul with Joy and Comfort . 3. And the Garment of praise , for the Spirit of Heaviness : Christ approves of Sadness of Heart that rises from that Sense we have of that Unworthiness that is in us , and of that Dishonour which is done to him ; But how little Worth is there in this Heaviness , as in it self ? But he returns the Garment of praise ; i. e. he cloaths the Soul in Beautiful Garments ; all these Expressions shew , that whatsoever we receive is in a way of Free Grace , and that there is no Worth in our Duties ; and also that Christ in a way of Grace , will make Blessed Returns : My Brethren , Rewards of meer Grace are far greater than those of Debt , as I have often told you . But further . 4. He that gives , or ventures a Cup of cold Water to a Disciple , in the Name of a Disciple , shall not lose his Reward . This is a small thing indeed , yet here is a great Return for this , when given to a right Object , and to a right End ; and if he that gives , or ventures a Cup of cold Water , has such Returns , what shall he have that ventures his All , yea , his very Life ? 5. And every one that hath forsaken Houses , or Brethren , or Sisters , or Father and Mother , or Wife , or Children , or Lands for my Name sake , shall receive an hundred fold , now at this time — and in the World to come Eternal Life . An hundred fold is a wonderful Return , as when a Man that ventures one Pound to Sea , to India , or to any other place , and receives a Hundred Pounds in lieu of it , 't is a mighty Return ; but this is more in Quantity , and better in Quality , and that in this Life ; an Hundred fold here , and a Crown of Glory in the Life to come : Who would not Trade with such a Correspondent , or not enter into such a Calling ? Will you not this Day become Spiritual Merchants ? What do you say ? II. He will fill our Treasures , and that with Riches and Honours , yea , with durable Riches and Righteousness : That I may cause them that love me to inherit Substance , and I will fill their Treasures . III. He hath promised to return Glory in Heaven , for Sufferings on Earth ; For I reckon the Sufferings of this present time not worthy to be compared with the Glory that shall be revealed in us : Let us weigh one against the other , and see what a vast difference there is : For our light Afflictions that are but for a moment , work for us a far more exceeding and eternal weight of Glory . But did I say these Returns are for what we venture ? No , no ; not for , but in venturing , in keeping Christ's Precepts , there is an exceeding great Reward : For all Returns are in a way of Free Grace , 't is a Free Trade . 1. Without Money , and without Price , without Money or Monies worth . We Trade for nothing , receive nothing for what we had , or give for it as you have heard . 'T is true , Buying denotes our parting with something that is our own , that we may have that we want : But what is ours which we must part with ? Is it of any worth ? We must ( 1. ) Part with all our Sins , Evil Courses , Evil Habits , and old Companions . ( 2. ) With our old Hopes of Heaven . ( 3. ) Our own Righteousness in respect of Trust and Dependance : And what is that but filthy Rags ? We have nothing to part with but cursed Filth and Pollution . 2. Sirs , whatsoever you have which is good , it is his own ; Of thine own have we given thee , saith David . 'T is true , we must give him the Glory of our External and Internal Riches ; Gifts , Grace , Righteousness , but this is but to give him what is his own ; If thou art Righteous , what givest thou him ? Or what receiveth he at thine Hand ? 3. He gave us Grace from whence our Tears of Sorrow proceeded : Christ Reaps nothing but what he first Sowed ; it was his Grace , his Spirit that broke our Hearts ; it was his Spirit that created Faith , Love , Hope , Humility , &c. in us ; we only Trade with Christ's Money . Secondly , Christ makes sure Returns , certain Returns . 1. They that Sow in Tears , shall Reap in Joy. Again he saith , Your Labour shall not be in vain in the Lord. 2. Christ is our great Insurer , he keeps an Insuring Office in Heaven , and hath ingaged his Faithfulness and Holiness to make us sure and certain Returns ; you shall not go forth Weeping , but he assures you that you shall return Rejoycing , and bring your Sheaves with you . Thirdly , Jesus Christ makes quick Returns . 1. Nay , we sometimes meet with Returns ( when 't is in our Hearts to Trade with him ) before we venture out in Trading ; Before they call , I will answer ; and whilst they are yet speaking , I will hear . Object . But sometimes we do not presently receive what we ask of God in Christ's Name . 1 Ans. God answers us sometimes , tho not in that manner , or in that thing we request of him , yet he gives us that which he sees is better for us . 2. He gives us always quickly , or right early , that is , when he sees the Fruit is ripe and good for us , or in the proper Season ; Vnripe Fruit is not good , 't is hurtful you know . 3. When we are fit to receive the Mercy desired , and know how to improve it to his Glory and our Profit , then we shall have it ; and would you have it sooner ? 4. He may forbear sometimes to give us what we ask , because we ask amiss , or to try our Faith , Love , Patience , &c. but God must be Judge , and not we , of what is best for us , and of the time when given to us also . APPLICATION . 1. Bless Christ for the Covenant of Peace , upon the account it opens such a happy Trade , or procures for us such free access to God. 2. We infer that Sinners are wofully blind , that so few will study this Trade , they will not Trade to Heaven , nor deal in Spiritual Things . ( 1. ) Satan has blinded their Minds . And ( 2. ) The World is got into their Hearts ; they are for present Things , for sensual Things , sensual Pleasures , Profits , Honours . ( 3. ) They know not the way how to Trade , Christ is the Way , but they know him not ; they will Trade in forbidden Goods , even with their own Money , &c. They think by their Tears , by their Repentance , by their own Faith , Righteousness and Obedience , to procure all things they want , even both Justification , and Eternal Life . 3. Train up your Children in this Trade , labour to instruct them into the Knowledge of Jesus Christ , bring them up in the Way that they should go . 4. This also reproves such that grow weary of this Holy Calling , or that decay , or waste their Stock , and grow poorer and poorer every Day . ( 1. ) The Price of Heavenly Commodities are fallen in their Esteem , Prayer , Reading , Meditation , Christian Converse , Church Communion , Peace with God , and Peace of Conscience too is but of little worth now with them . ( 2. ) Their Faith is low , their Love to Christ , his Truth and People is decay'd , their heat of Zeal is gone . ( 3. ) They are but little at Home , do not watch their own Hearts , or are more abroad to find faults in others , and spying the Moat that is in their Brother's Eye . Quest. Can 't Men Break , that follow this Trade ? Answ. False Traders , false Professors may ; nay , will Break , and come to nothing . ( 1. ) They Set up without a Stock ; I mean , without true Saving Grace . ( 2. ) They Trade with their own Money , or have Confidence in the Flesh , and trust in their own Strength , which had almost undone Peter . ( 3. ) They are far in Debt , and see not the way of coming out ; they do not see that all their Debts are paid by Jesus Christ. ( 4. ) They Trade not alone in Christ's Name , nor are they strong in the Grace that is in Christ Jesus . ( 5. ) They look one way and Row another , look Heavenward , but their Hearts are Earthly . ( 6. ) They prize Earthly Riches above Heavenly Things ; so that 't is no wonder if these Break , but no true Christian , I have proved , can ever Break , or be Undone . 5. Be exhorted to Trade for Heaven , and to buy of Christ ; Buy of me Gold tried in the Fire , &c. — Buy the Truth and Sell it not : Do not only Cheapen his Wares , but resolve to buy : Do you not love Gold ? O! Buy presently , you hear how , without Money : What , are all Things here free ? And yet do you not like the Terms ? Alas , Proud Man would fain pay for all he has , this Plague reigns amongst those of this Generation . Directions to Trade to Heaven . ( 1. ) Trade with God by Christ , make use of this Blessed Correspondent , come to God by him , or you will get nothing , obtain nothing ; Hitherto you have ask'd nothing in my Name ; and therefore received no more . ( 2. ) Know and be assured , that by the Peace Christ has made , you may freely Trade and come to God , but be sure see , that 't is in Faith you come to him , or you will never speed ; plead the absolute Promises . ( 3. ) Observe the Motions of the Spirit , Mariners set out with the Wind and Tide , so must you , The Wind blows where it listeth : God's Spirit will not always strive with Men. ( 4. ) Mind the Exchange-time , Merchants will not fail here : O! see you do not neglect God's Publick Worship ; no , lose not one Opportunity , if it be possible ; one Neglect in this case had almost ruined Thomas : When Ministers Preach , you ought to hear ; nay , you must hear . ( 5. ) Be sure you keep up Closet Prayer , much of this Spiritual Trade lies in this Duty ; also you must labour to pray in Faith , and also fervently , cold Prayers will never prevail with God. ( 6. ) Keep up your Acquaintance with Jesus Christ , you that are Believers see to this ; and you that are Sinners see that you get Union with him , Acquaint thy self with him , and be at Peace , thereby good shall come to thee ; without Union there can be no Communion with Christ : Brethren , here is great Complaint of Badness of Trade , may be 't is a Judgment , because this Trade is slighted , or so much neglected : O! remember this is your general Calling , and it must have the perferance , whatever business is neglected , this must not : How did God blast the Jews in Trading , because his House lay waste ? They minded not this Trade . Also know the more you venture the greater Returns you will have , the more you do or suffer for Christ , the greater your Reward of Grace will be ; They that turn many to Righteousness , shall shine as the Stars for evermore : There are no doubt degrees of Glory in Heaven . Quest. Who are Rich Traders , Rich Christians ? Answ. All Believers are rich , yet some are richer than others , richer in Faith , Love , and Holiness than others . ( 1. ) They that can Trust most , are rich Dealers , the Poor you know can't Trust , they live upon their Labour , so some too much fetch their Comforts from their liveliness in Duties , and lively Frames , or from their own Labour , but this is not to live by Faith , but such are rich that can Trust , or Believe , tho they with Thomas see and feel not . ( 2. ) Such that are rich live high , they keep a Noble Table ; I mean , eat the fat and drink the sweet of the Ordinances and of the Promises ; and also they dwell above , they dwell on high , or enjoy Blessed Communion with the Father and the Son. ( 3. ) They that are Spiritually poor , poor in their own Eyes , are rich ; I know thy Poverty , but thou art Rich. ( 4. ) Such that are more Heavenly than others , are the richest Saints . ( 5. ) Such that are most rich in good Works . ( 6. ) Such that can best bear Burdens , when Taxes or Burdens are laid on poor Men , they can't bear them , but the Rich can . ( 7. ) Commonly the Rich are envied ; so Satan and wicked Men envy such Christians that are most rich , Thieves seldom beset a poor Man's House ; the more thou art tempted , O Soul ! the greater sign it is that thou art rich . ( 8. ) Rich Men feed others , they feed the Poor ; so such that are rich in Grace , and Experiences , feed other Christians ; The Lips of the Righteous feed many . ( 9. ) The Rich are better cloathed and adorned than others ; so rich Believers are more Holy , more Humble , Meek and Lowly than others are : But I cannot enlarge on these Things , but must leave what I have said to the Blessing of God. SERMON XIV . Opening the Nature of the Peace made by vertue of this Covenant . ISA. Liv. x. Neither shall the Covenant of my Peace be removed , saith the Lord that hath mercy on thee . I AM this Day to conclude with this great Subject : The last Thing I told you , that I should do , was to open the Nature of that Peace , which is made by vertue of this Covenant : The Method I shall take in speaking unto this , shall be , First , To give you a short Summary Account of what we have said , as to what is requisite to this Peace with God , &c. Secondly , Shew you the Nature of this Peace . Thirdly , Apply the whole we have said on this Subject . First , I have shewed you that Jesus Christ alone , is the great Peace-maker between God and Man. I. You have heard that we can have no Peace with God , until he is Reconciled , and this Christ has done ; God in Christ is Reconciled , his Justice is satisfied , and his Wrath by Christ's Obedience and Sacrifice is appeased . II. Sinners must also ( we have shewed you ) be Reconciled to God ; We pray you in Christ's stead , be ye Reconciled to God. Tho Sinners Peace may be made with God , by Jesus Christ , yet that Peace may not be accepted of by them , or they may not be reconciled to him ; true , we have proved that Jesus Christ undertook to do both these for all God's Elect ; ( as hath again and again been hinted . ) 1. You have heard that Christ died on the Cross , so making Peace by satisfying Divine Justice . 2. He also , as our Blessed High-Priest , sprinkles that Blood upon our Consciences , I mean , applies the vertue of it to our Souls : By the first Act he removes all Obstacles out of God's way , and by the second he removes all Obstacles out of the Sinner's way ; so that the Reconciliation becomes Mutual . Now that which is requisite on the Sinner's part , in order to Peace and Reconciliation to God. 1. Is that his Eyes be opened to see his wretched State and Condition by Nature , i. e. that he is a Sinner , an Enemy to God , a Rebel ; yea , a Cursed and Condemned Creature in the first Adam — Yet , 2. That God in Christ is well pleased ( or as I have shewn ) is reconciled by his Wrath-appeasing Sacrifice , as the Way , Means , or Meritorious Cause thereof ; and that that Enmity which is naturally in the Sinner's Heart , must be removed also . 3. He must believe , or come to Christ , resting alone upon him for Justification , Pardon , Peace , and Eternal Life ; being convinced there is no other way to obtain these Blessings but by him only . 4. And the Grace of God being thus poured forth upon the Soul by the Spirit , Faith is wrought in him to look to Jesus Christ ; and so seeing and admiring the rich Bounty , Pardon , and Unwordable Clemency of his offended and provoked Soveraign , this works Repentance , or Godly Sorrow for Sin in every such Person ; by which means he mourns , and is more or less in great bitterness of Spirit , in beholding how hateful Sin is to God , and also what Sorrows his Sins brought upon his Blessed Saviour . Hence it is called , A mourning for him , Zech. 12.10 . For saith the Soul , now I see that my Sins Crucified my dear Lord , and let out his Hearts Blood ; and thus was my Peace made . 5. Upon this the Believing and Sin-loathing Sinner resolves to lay down his Arms , and never any more to fight against God. Shall I ( saith he ) thus receive a Free Pardon of all my by-past Treasons , Sins , and Rebellion against my most Gracious Sovereign , refuse to lay down my Arms ? — Shall I continue in Sin , because Grace has abounded , God forbid ? Brethren , if Grace be infused into the Sinner's Heart , it will Teach him to deny all Vngodliness , and Worldly Lusts : And not only to deny it , to leave it , but also to loath it ; it changes the Mind : yet Repentance is not the Condition of Peace with God , but an effect of it , or of Christ's Merit , a Broken Heart being one Promise in the Covenant . 6. A Sinner hath not , cannot , have actual interest in the Blessings of this Covenant , or have Peace in his own Soul , without Union with Christ , which is accomplished by the Holy Spirit , and Faith of the Operation of God first of all , whereby it is , that the Soul is transplanted out of the first Adam , that dead stock into the second Adam that quickning Spirit . Moreover know that the Real and Relative Change is at one and the same time ; and certainly all that deny that there is a Change of State , as well as a Change of Heart , err exceedingly . ( 1. ) Because the Word of God positively declares , That by Nature the Elect are Children of Wrath , as well as others ; therefore more than under Wrath in their own Conscience ; for in their own Consciences they may not apprehend they are the Children of Wrath before they believe ; ) Faith also must be somewhat more than an Evidence , the Soul having that in its actual possession , which it had not before . ( 2. ) Because they that believe , God says , Are passed from Death to Life ; that is , from a State of Death and Condemnation , into a State of Life and Justification : See Joh. 5.24 . 1 Joh. 3.14 . ( 3. ) Because the Holy Spirit in Convictions , represents the state of an Elect Sinner to himself , to be before Grace wretched and miserable , who is a true and faithful Witness , and cannot lie . Brethren , as the first Adam , and all in him were Condemned by the pronunciation of the Sentence of the Holy God in Paradise ; so the second Adam , or all his , or all in him , are for ever Justified : And as whilst we remain in the first Adam , his first Sin is imputed to us , so not till we are in Christ is his Righteousness to our actual and personal Justification imputed to us , tho I grant Foederally and Representatively in Christ it was imputed before to all the Elect ; yet 't is through the reception of Grace , or the infusion of the Spirit , whereby Faith is wrought , that the Soul receives the Atonement , and comes actually possessed with the Blessing of Peace ; The God of Hope fill you with all Joy and Peace in believing — There is no Peace to the Wicked , saith my God : And this because they have not an actual Interest in Christ — Where the Spirit of Christ is , there is liberty , and therefore Peace , and in none else . — 7. And thus the Sinner is brought to God , ( and comes to be taken into the Covenant of Grace ) the which the Spirit doth renew and confirm in his Baptism , Rom. 6.1 , 2 , 3 , 4 , 5. and which is further renewed and confirmed to him in the Holy Ordinance of the Lord's Supper , which is a Sign or Pledge of the New Covenant , in or by Christ's Blood. Hence called , The New Covenant in his Blood. 8. Moreover let it be noted , That a Man may be in a State of Grace and Peace , and yet not know it ; all that have Faith , or do believe , do not know they have Faith , or believe , but have Doubts about it , 1 Joh. 5.13 . all injoy not what they have in possession ; therefore true Faith , as to the Essence thereof , cannot be a simple Evidence to the Soul of what it hath , nor a full Perswasion that Christ is mine and I am his ; for if so , then he that has not this Evidence , or Assurance , is no true Believer , or if he lose it , he loses the very Essence of Faith , and so ceases to be a Believer . Moreover , it would then follow , that there are no weak Believers , or Babes in Christ , for every Babe must be a Strong Man , were it thus : For is not he a strong Christian that has a clear Evidence of his Justification , and a full assurance of Eternal Life ? 9. There is no steady and full Injoyment of this Spiritual Peace , without keeping up and maintaining a War against Sin ; also this War is maintained by every Faculty ; the whole Soul being united in carrying it on , and also against every Sin. Moreover it is a War in which the Soul by the Spirit prevails ; Sin shall not have Dominion over you , &c. 'T is a resolute War , or carried on with uttermost Revenge against Sin , and likewise always , even to the end of our Days ; and if called to it , to resist unto Blood , striving against Sin. All , my Brethren , that have Peace with God , or are Reconciled to him , are at War with Sin , Satan , and the World , resolving never to be Reconciled to these Enemies , or be at Peace with one Sin whilst they live . 10. Our Peace , as to the degree of it , as in our selves is , and will be according to that degree or measure of our Faith we have , a weak and doubting Believer , hath but little Peace in his own Conscience , he being too subject to ground his Peace on his good and lively Frame , or to judge of his Justification by the degrees of his Sanctification , or inherent Holiness , tho the State of the weakest Christian , is as safe as the strongest , yet he has not that Peace and Comfort others have . But no more as to this , Secondly , I shall open the Nature of this Peace . 1. It is Peace with God , the Mighty God , God is hereby become our Friend , all Enmity or Wrath in God against the Soul is gone for ever , and all Enmity that was in the Soul against God , is removed or taken away also , there being a Mutual Peace and Reconciliation ; I do not say God can no more be offended with the Soul , but if he be , yet he will not be provoked to Wrath , or to let out his against such a Person any more for ever . 2. All the actings of God towards his People , are in Love , tho the poor Believer , perhaps , cannot see it thus , but fears the contrary : My Brethren , God receives us into his intire Affections , and le ts out his Love and Bowels towards us , and acts always towards us as a tender Father to his Children . 3 We hereby enter actually into a League with God , God takes the Soul into an everlasting Covenant of Peace , and the Soul also takes God to be his God in the same Everlasting Covenant , as you have heard , which Covenant all the Powers of Hell and Darkness can never break or violate , the Peace and Union with Christ in this Covenant , is indissolvable ; The Covenant of my Peace shall not be removed , saith the Lord : Tho we may sin , yet God will blot them all out , Sin , nor Satan , nor the World , nor Life , nor Death , neither any thing else can separate us from the Love of God , which is in Christ Jesus our Lord ; their Sins and Iniquities I will remember no more : All the Attributes of God are for us , and no Accusation of Satan , can provoke God against us , so as to become our Enemy : True , Sin or Satan may spoil the sensible Peace and Comfort of our Souls , but they cannot spoil our Peace with God , or break our Union . 4. It is Soul-Peace , Spiritual Peace : O! how great , how sweet and precious is that Peace ? Earthly Peace , National Peace , Congregational Peace , and Family Peace is good and to be prized : But what is any kind of Peace to true Spiritual Soul Peace ? As no Trouble , no Sorrow is like Soul-Trouble , so no Peace is to be compared to Soul-Peace ; Great Peace have they that love thy Law , and nothing shall offend them . 5. Such have Peace also with the Holy Angels ; the Angels of God are at Peace with them that God is at Peace with , they are hereby become our Friends , and take our part , and fight for us , and against the Devil our grand Enemy ; they War against the Evil Angels , who hate and envy us ; And they Minister unto them that shall be Heirs of Salvation ; nay , the Angels of God encamp round about them that fear him . They also War against our external Enemies : yea , against all Gods Enemies , and our Enemies , and fight for our Friends . 6. 'T is such a Peace that reconciles a Man to himself : Before a Man's Heart was divided , one Faculty was set against another , the Vnderstanding , perhaps , was inlightened , and the Will opposed the Vnderstanding , also Conscience perhaps terrified the Man , because he sinned against the Light and Dictates thereof ; a Man's Judgment , ( like Balaam's may declare for God , and cry out ; How goodly are thy Tents , O Jacob ? And thy Tabernacles , O Israel ? ) But his Love and Affections may run out after the Wages of Vnrighteousness , as Balaam's did : A Man before Grace Wars against himself , but Grace unites all the Faculties of the Soul , and sets them all against Sin , and on God's side ; all inward Tumults now cease , nothing is a greater sign of true Conversion , my Brethren , than this ; i. e. when the whole Heart is united to God and Godliness . 7. It is a wonderful , or inconceivable Peace ; it passeth all Understanding ; The Peace of God that passeth all Vnderstanding , shall keep your Hearts and Minds through Christ Jesus . This may not simply refer to Peace of Conscience , but to that Peace made with God by Jesus Christ , we cannot conceive of the Excellent Nature thereof ; nay , that which is received and inwardly injoyed , is unexpressible at some times ; Nothing shall offend such who possess it — It is called Joy , unspeakable , and full of Glory . 8. It is perfect Peace ; Thou wilt keep him in perfect Peace , whose Mind is stayed upon thee , because he trusteth in thee . It is the same as to its Nature , with that Peace the Saints possess in Heaven , it is Heavenly Peace . 9. It is Peace joyned with Joy in the Holy Ghost : It is thus when this Peace rules in the Heart , or a Believer possesseth it in the highest Decree . 10. It is a Peace that opens a Blessed Trade to Heaven : Hereby as you have heard we have free access to the Father , Heaven is opened , by this Peace , and Christ's Treasures of Grace and Glory are free to all Believers , to all Spiritual Merchants , and Holy Traders ; but you must set out with full Sails of Faith , and with a sweet Gale of the Spirit , and then you will return well freighted , your Ship shall be loaden with the rich Merchandise of Heaven , being filled with Peace , Joy , and Consolation . 11. It is a Peace that opens the way to Communion with God : Hereby we come to have the Honour to walk with God , as Enoch did Three Hundred Years ; Can two walk together except they are agreed ? Can they friendly converse , and have Communion together till then ? No , surely : Hereby we also come to dwell with God and Jesus Christ ; nay , and to sit with Christ in Heavenly Places ; Christ and Believers daily visit one another , yea , and God opens hereby his Secrets to us , and we have also the Sweet Kisses of Christ's Mouth , and are Imbraced by him , and lie as it were in his Bosom . Moreover , God is hereby become our Refuge , our Defence , our Protector , our Guard , and only Safety in the Day of Trouble . 12. It is that great Legacy Christ bequeathed to all his Disciple ; My Peace I leave with you , my Peace I give to you , &c. 'T is Peace the World knows not of , can neither give it , nor take it away . 13. 'T is Everlasting Peace , Peace like a River , and it will abide to Eternal Ages ; nay , and it will increase and be much greater , but never cease , read my Text. 14. To Sum up all : All sorts of Peace are comprehended in this Peace . ( 1. ) Peace with God. ( 2. ) Peace of Conscience . ( 3. ) Peace with Angels . ( 4. ) Peace with your selves . ( 5. ) Peace with Saints , ( Jews and Gentiles by this Peace were made both one ) that is , all the Elect among them . ( 6. ) Congregational Peace , Christ purchased this Peace , and requires us to possess it : Have Salt in your selves , and be at Peace one with another : And O how lovely a thing is this . ( 7. ) Family Peace , relative Peace ; before Grace , may be the Husband and Wife lived in War with each other ; and the Parents and Children , and Masters and Servants , might quarel with one another , but Grace reconciles all together in Love. True , Christ says , He came not to bring Peace , but a Sword ; that is , he foresaw this would be the effect of his coming , and where he is received and one is Converted , and the other not , the Unconverted raises oftentimes War , but when that Person is changed , and has Peace with God , that War ceases also . ( 8. ) National and External Peace is comprehended in this Peace likewise ; all Nations shall have Peace , as the Effect of the Covenant of Peace ; yea , and all the Saints shall be united together in Love , and sweet Concord , and tho this is not yet fulfilled yet , Christ's Kingdom is at the Door , and it will be a Peacable Kingdom , the Church shall then have outward and inward Peace like a River ; He will also make Wars to cease , to the Ends of the Earth — Of his Government and Peace there shall be no end — And they shall beat their Swords into Plow-shares , and their Spears into Pruning Hooks : Nation shall not lift up Sword against Nation , neither shall they learn War any more . O be ready ! Look out , for those happy Days are very nigh . Read the Words after my Text , Vers. 13 , 14 , 15. And all thy Children shall be taught of the Lord , and great shall be the Peace of thy Children , vers . 13. In Righteousness shalt thou be established , and thou shalt be far from Oppression ; thou shalt not fear , and from Terror , for it shall not come near thee , vers . 14 Compare this with Isa. 66.10 , 11 , 12 , 13. I will extend Peace to her like a River , and the Glory of the Gentiles like a flowing Stream . Brethren , Babylon must fall before these Prophsies are fulfilled : O cry therefore to God to hasten his Judgments upon that Bloody Whore , that Sion's Glory and Peace may be manifested , and all Sighings and Sorrow fly away : And then these Words shall be fulfilled , viz. And the Work of Righteousness shall be Peace , and the Effects of Righteousness , Quietness , and Assurance for ever ; and my People shall dwell in a Peaceable Habitation , and in sure Dwellings , and in quiet resting Places , Isa. 32.17 , 18. The General Application . I. From hence we may infer , that there is a great Mystery in Reconciliation , yea , and we may well stand and admire the Wisdom and Goodness of God , in respect of that Peace we receive in and by Jesus Christ. II. We may infer also from hence , that God the Father is the principal Author and Spring of this Reconciliation , or way of our Peace ; he was the Contriver , and first Mover in those Acts , whereby the first Foundation-Stone was laid ; God was in Christ reconciling the World to himself — All things are of God , &c. that is , of God the Father , and through Jesus Christ , &c. It is to raise his Glory , as well as the Glory of Christ , and of the Holy Spirit ; therefore let him primarily have the Honour of our Peace and Salvation . O how did Love and Bowels move towards us in the Heart of God the Father from everlasting ? III. Exhort . Also be exhorted to prize and highly esteem of the Lord Jesus Christ , from what you have heard concerning the Covenant ; because Christ is the Sum of the Covenant ; I will give thee for a Covenant to the People . 1. Christ is originally and fundamentally the Covenant , saith a Worthy Writer , he is the Original Root , out of which this Covenant sprang , and he is the Foundation upon which it is grounded ; Behold , I say , in Zion , for a Foundation , a Stone , a tried Stone , a precious corner Stone , a sure Foundation , &c. God fixt his Eye on Christ , and entered into Covenant with him , he is the Foundation Stone of this Covenant ; had there not been a Mediator found , there had been no Covenant of Peace ever made , nor any Redemption for poor Sinners . 2. When it was first revealed , it was expressed by his Person , viz. The Seed of the Woman , nothing else is mentioned there , yet this contains the first Revelation of this Covenant to Fallen Man : And what was the Covenant of Grace as revealed to Abraham , but Jesus Christ ; In thy Seed shall all the Kindreds of the Earth be Blessed . Thus Christ is represented as the Sum of the Covenant . 3. Christ is the Covenant primarily ( as the same Author notes ) and by Propriety ; As Fire is hot for it self , and all things hot for it , and by participation : With Christ the Covenant was made as the chief Party ; with Believers it was made in Subordination to him ; with him it was made at first Hand , with us at second Hand . Now , Brethren , this certainly is true , therefore all Promises were made first to Christ , and first fulfilled to him , and all Acts of God's Love terminate first upon him , and come to us through him , Who has made us accepted in the Beloved : Had not God's Love been fixt first on him as Mediator , it had never run out to us ; all Covenant-Blessings are in him ; Blessed be God the Father of our Lord Jesus Christ , who hath blessed us with all Spiritual Blessings in Heavenly Places in Christ Jesus . Christ , as our Head , is the Repository , or Seat of all Divine Blessings . Christ is the Jewel , the Riches , or the Sum of all things in the Covenant , as Life , Righteousness , Pardon , Peace , &c. And he that receives this Jewel , receives all things with him . From hence he is compared to a Cluster of Camphire . 4. Jesus Christ ( saith the same Author ) is the Covenant eminently , because he is the chief Blessing of the Covenant ; there is not such another Promise in all the Bundle of Promises contained in the Covenant ; If thou knowest the Gift of God , &c. Christ is the Gift of God ; yet certainly our Author forgot that God the Father , and the Holy Ghost are given as well as Christ in the Covenant ; but when Christ is given , God the Father and the Holy Spirit is given ; He that has the Son , has the Father also : All other things in the Covenant are ( saith he ) but as the Garnish of this Jewel . 5. Christ is the Covenant virtually , he is the just value of all the Bargain ; he is of as much worth , as all that is promised : If you would know the worth of the Covenant , consider the worth of Jesus Christ. Moreover , my Brethren , they that have Christ , have all that is promised in the Covenant . 6. Jesus Christ purchased all that good which is in the Covenant ; when we say , God is our God , we must say , he is our God in Christ , or by Christ , or through his Redemption and Procurement . 7. Christ is the Covenant comprehensively , or summarily ; he is the very Compound or Abridgment of the Covenant ; he is the whole Covenant by way of Stipulation on our part , &c. 8. Jesus Christ is the only way of Conveyance of all Covenant Blessings , through whom we receive all we need , or that is Communicaed unto us . Moreover , the Tender of the Covenant , and Interest in it , is contained in the free Tender of Christ , and Interest in him : Get Christ , be but in Christ , and thou art in the Covenant . Sirs , when God gives Christ to a Sinner , the whole Covenant is performed to that Person , and he that receives not Jesus Christ , shall never have one saving Benefit or Blessing thereof . And thus may Christ be called the Covenant — But IV. From hence also we may infer the wonderful worth that there is in the Blood of Christ — It is not only precious Blood in respect had unto his Person whose Blood it is , viz. the Eternal Son of God ; but also in respect of that Atonement it hath made , and that Wrath it has appeased , and that Peace it has procured , and in regard of those Infinite Blessings and Priviiedges it hath merited for us , and that precious Soul it Sanctifies . O prize this Blood ! What will become of them that contemn and slight this Blood — and the Vertue and Efficacy that is in it ? Or account it as the Blood of another Man , or as an unholy and unprofitable thing , it had been better for such if they had never been Born. V. We may moreover from hence see the absolute necessity there is of the Work and Office of the Holy Spirit , in order to the Application of the Blood of the Covenant , and all Covenant Blessings unto us : The Holy Ghost deserves ( my Brethren ) equal Glory with the Father and the Son. The Holy Spirit must plant Grace in our Hearts , or be a Vital Principle in the Soul ; it is he which infuses sacred Habits , from whence all Vital Acts proceed ; by the Spirit we come to have the root of the matter in us , from whence all Spiritual Fruit flows ; 't is the Spirit that draws us to Christ , that unites our Souls to him , without it the Death of Christ profits no Man , it is he which sprinkles his Blood on our Consciences . O let our Mediations swim in the unlimited Ocean of Love and Divine Goodness , and magnifie all the three Persons of the Blessed Trinity . VI. We may furthermore learn from hence to see what absolute necessity there is of the Revelation of this Mystery through the Word or Holy Gospel , what signifies all Natural Religion , doth naturally light in Man , discover any thing of our Redemption and Reconciliation by Jesus Christ : And from hence let us be moved to abhor those New and Cursed Notions , which at this Day so much prevail , which tend to raze the very Foundation of the true Christian Religion ; for such that contemn all revealed Religion , contemn the Christian Religion . From hence also VII . We may perceive the Necessity of True and Saving Faith , and likewise the Excellency thereof ; no Man is possessed of this Peace that has not the Faith of God's Elect ; He that believeth not , is Condemned already — and shall be Damned , unless he believes in Jesus Christ : Also you may hereby see what a strong ground here is for our Faith and Comfort . From hence also we may see the Cause why the Holy Angels pry into this Mystery ; this Love and Grace of God to Mankind , they bow down to look into these things , yea , look with admiration ; And shall not we admire it , who are more especially concerned herein ? IX . Sinners be exhorted ( from the Considerations of the whole ) to labour and strive to receive Jesus Christ — ( And let such of you who think and hope you have received him , try your selves by what you have heard ; ) O , be exhorted to know in this your Day the things which belong to your Peace , before they are hid from your Eyes , Luke 19.42 . X. Believers , see that you labour after a strong Faith in Christ , and in the Covenant ; for the measure of your Peace , will be according to the measure and degree of your Faith. O get a great Faith , and then your Peace will not be little , but like a River , yea , wonderfully abound in you . XI . Tryal . Let all that hear me this Day , try themselves , examine themselves , whether they have Peace with God , or not ? Take a few Rules to try your selves . 1. Are you at War with Sin ? Is Sin cast out of your Love and Affections ? Is there an unreconcilable opposition made in you against all Sin ? And as it is Sin , do you loath and hate it , because it is hateful to God , and hath exposed your Blessed Saviour to so much Pain , Shame , Sorrow and Suffering , even to let out his most Precious Blood ? 2. Do you mourn for Sin , because it caused such Cursed Enmity in your Hearts against God , causing your Souls to rebel against him , yea , to hate and despise him in your Hearts ? 3. Are you reconciled to the Ways of God , even to the strictest Acts and Duties of Holiness ? Do you love the Word of God because of its Purity ? 4. Do you love all the People of God , and are you Reconciled to those , ( who may in many things differ from you ? ) Do you pray for them , and hate all Bitterness ; and forbear all Reproachful Language and Sensorious Reflections ? Dare any reproach and speak against their Father's Children ? Thou sitest and speakest against thy Brother , and slandrest thine own Mothers Son. It is thy deliberate Practice and Business ( as if God should say ) thus to do : 'T is to be feared , that such are not at Peace with God , that are not at Peace with all the Children of God : He that saith he is in the Light , and hateth his Brother , is in Darkness until now — We know that we are passed from Death unto Life , because we love the Brethren ; he that loveth not his Brother abideth in Death . Therefore let such tremble that are not at Peace with all those who have Peace with God. 5. Do you mourn for such whom you love , even for your Brethren , your Kinsfolk , your Neighbours that are not yet Reconciled unto him ? See Rom. 9.1 , 2. 6. Do you Love , Esteem , and highly Respect and Honour the Ambassadors of Peace , and cannot endure to hear them reviled and unjustly slandered and spoken against ? 7. Have you Peace in your own Consciences , and Peace in your Families ? And do you live peaceably in the Church of God ? And also strive as much as in you is , to be at Peace with all Men ? 8. Do you long for the Peace of Jerusalem , and pray for her Peace , for that Peace which is promised to her in the last Days ? Christ hath purchased Universal Peace for his Church ; not only internal Peace , but external Peace also , not only Peace within , but Peace without ; not only Peace with God , but Peace with Men also , and the Day is near he will give his People Intire and Universal Peace . Caution . Let none mistake me in any thing I have delivered in any of these Sermons about God's being Reconciled in Christ , &c. so as to think he is at Peace , Reconciled , and well pleased with the Elect , whilst they remain in a State of Enmity against him , being vile and notorious Sinners : God can't but hate Sin whereever it is , and loath the unrenewed . Sinner , when he looks upon them as in the first Adam , or as in their Filthiness , for as such he hates and loaths them , but as he looks upon any Persons in Christ , so he loves them , and is at Peace , and well pleased with them ; God sees not as Man sees , for he sees a Man Condemned and Justified at one and the same time ; nay , as being in this World , and yet as being in the World to come , but whatever sight of Things , or of Persons God hath , or how we are lookt upon and Justified in his sight in Christ , is one thing , and what the State of Persons are ( or what Things and Persons may be said to be ) as they actually are , or when they actually exist , ( or in a proper Sense and Acceptation ) is another thing ; for it is ridiculous to say , That a Man in a proper Sense is actually or personally Condemned and Justified , Dead and yet Alive at one and the same time , or is in the first Adam , and yet in the second , or in a State of Wrath , and yet in a State of Grace , at one and the same moment : Nay , and dangerous it is for any to say , that a wicked Man whilst he is so , is an Object of God's Delight , or that such a Person is actually Justified , and that God is at Peace , and well pleased with him , it being so directly contrary to the Testimony of God's Word , and the Witness of the Divine Spirit . The Sum therefore of what I say and mean is this : When I say God in Christ is Reconciled to Sinners , viz. God having chosen his Elect in Christ from Eternity , was Reconciled to them in him as the Way and Means of the Procurement of their Peace , or of their Recovery out of the Fall , or out of their lapsed State foreseen by him ; but to say he was actually reconciled to them , personally considered from Eternity * , or from the Death of Christ , seems absurd and improper : For how could he be said to be Reconciled to this or that Person , before that Person had any personal Existencies , or Being ; or if they had a Being , yet were Enemies to him , and loathsome Wretches , and under his denounced Wrath , and Curse , and in which State they remain before they are actually united to Christ , or are effectually called — Yet take notice that that which actually reconciles the Holy God to us is Christ's Satisfaction alone , to which there can be no Addition made by any Collateral Work wrought in us , and done by us . We should therefore distinguish between a Foederal , a Virtual , and a Representative Vnion , and Justification , and an Actual Vnion , and Personal Justification . For from hence , perhaps , the Mistake may arise : The Scripture every where declareth , that God is an Enemy , or an Adversary to all Unconverted Persons ; nay , and that he hates all the Workers of Iniquity , and Ministers declare and preach the same thing , and the Holy Ghost in Convictions represents the State of the Soul to be deplorable before effectual Calling : There is it is evident a Relative Change , passing on the Soul by the Spirit , as well as a Real Change. Consolation . In the last place ( and to close with all I shall say ) What ground of Comfort and Consolation to Believers is here ? 1. Your Sins are fully and for ever expiated , When he had by himself purged our Sins , sate down on the Right Hand of the Majesty on high ; that is , he hath removed the Guilt , Stain , and Punishment of Sin by his Satisfaction and Merits , so as God may be Just as well as Gracious in Pardoning and Justifying of us that believe in Jesus . 2. All Accusations of Sin , the Law , Satan , and our own Consciences , shall be silenced and answered by the Intercession of Christ : He doth and will out-plead them all . 3. All your Wants shall be richly supplied , all your Graces strengthened , and all your Enemies are and shall be Overcome , Conquered , and Vanquished for ever . 4. You are brought to God , and Reconciled to him in his own way , in a sure way ; Comfort ye my People , saith your God. Speak ye comfortably to Jerusalem , And cry unto her that her Warfare is accomplished , and her Iniquity is pardoned ; for she hath received of the Lord's Hands double for all her Sins . War is for ever ceased betwixt God and you , and as God has received by Christ double Satisfaction ( as it were , For where Sin abounded , Grace hath much more abounded : ) So you have and shall receive hereby double at his Hands , viz. not only a Discharge from Sin and Wrath in Hell , but also Eternal Life and Glory in Heaven . 5. All your Afflictions ( and whatsoever else ) shall work together for your good . 6. You stand firmer , and more sure in ●his Covenant , than Adam stood in Paradice ●●●ore he fell . 1. Your Peace is increasing , The Path of the Just is as a shining Light that shines more and more to the perfect Day : And not only your Personal Peace , or Peace of your Souls , but the Peace of all God's Israel also . O how great will that Peace be in the latter Days , when God delivers his People from all their external Enemies , and Troubles , and also unites them altogether to serve him with one consent . 2. You shall have Peace not only while you live , but also when you die ; Mark the Perfect Man , behold the Vpright , the latter End of that Man is Peace — He shall enter into Peace , they shall rest in their Beds , &c. 3. You shall be found in Peace at the Great Day , when the Lord Jesus shall appear ; Be diligent , that ye may he found of him in Peace , without spot and blameless : That is , give diligence to make it evident to your own Consciences , that you are in Christ , or are sincere Christians , that so the Peace of God may rule in your Hearts by the Holy Ghost . 4. Lastly , None can deprive you of this Peace and Joy , or take it away from you ; Peace I leave with you , my Peace I give unto you , not as the World giveth give I unto you : Let not your Hearts be troubled , neither let it be afraid — Your Hearts shall rejoyce , and your Joy no Man taketh from you . Therefore be of good chear , for tho you have many things that trouble you , and Satan may greatly disquiet your Minds , yet lift up your Heads and Hearts — My Brethren , I shall conclude all with the words of the Apostle ; The God of Peace shall bruise Satan under your Feet shortly : The Grace of our Lord Jesus Christ be with you . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A47465-e3290 The Occasion of the Preaching on this subject . 2 Kings 9 18.22 . Things look as if this may be the last Year in which the Turks may be a Plague to the Antichristian state . Ezek. 2.27 Rev. 17.16 , 17. The Text opened . Who makes this Promise . To whom this Promise is made . What is contained in this Promise . The Rise or Spring of the Promise . Isa. 54.9 . The Doctrine raised . Explanatory Propositions . 2 Tim. 1.9 . Pro. 8.23 . The Nature of the breach betwixt God and Man opened . Eccl. 7.29 . Gen. 3.9 , 10. Rom. 8.7 . Eph. 4.18 . Col. 1.21 . The fearful state of Man by Nature . Acts 7.51 . Joh. 15.24 Rom. 1.30 . Zech. 11.8 . Ps. 10.13 . Ps. 34.16 . & 10.3 . Psal. 7.11 , 12 , 13. Gal. 3.10 . Eph. 2.2 . Joh. 3.36 . Joh. 3.18 . The cause of the great Breach betwixt God and Man. Gen. 2.17 . Petto . Answ. Rom. 2.14 , 15. & 3.19 , 20. & 4.13 , 14 15. & 7.13 Heb. 7.16 . & 8.7 , 8. & 9.13 . Gal. 3.19 . Rom. 5.20 . & 3.19 . & 8.3 . Gal. 3.24 . No meer Man nor Angel could make our Peace . Concerning God's sovereignty in the display of his Grace . Dan. 4.22 . cap. 5.19 . Exod. 4.11 Rom. 9.17 , 18. Mat. 11.25 26. 2 Cor. 2.16 Rom. 9.16 . chap. 9.11 . & 11.5 , 6. Titus 3.5 . Tho I inlarged on this Proposition when I preached this Sermon , yet I shall refer it to another Head now . Joh. 5.16 . John 3.16 Za●h . 6.13 2 Tim. 1.9 . Ez. 16.4 , 5 Mal. 3.1 . Heb. 2.3 . c. 8.2 , 6 , 10 Joh. 33.23 Mat 11.27 1 Joh. 1.18 Psa. 89.28 Acts 2.23 . Zech. 6.13 Joh. 6.40 . Heb. 10.9 . Isa. 50.5 , 6 Ps. 25.14 . Ark of the Pag. p. 11. Buxt . Rab. Tal. p. 818. The Covenant made with Believers is only a free promise , not upon mutual stipulation . 2 Tim. 1.9 . Titus 1.2 , 3 Christ consented to the Fathers proposals in the Covenant of Peace . Isa. 42.6 , 7 Psa. 40.6.7 , 8. Heb. 10.5 , 6 , 7. Jo. 17.4 , 5 The Covenant of peace was made from all Eternity Christ is the only Mediator of the Covenant of peace . ● Tim. 2.5 . Isa. 42.6 . The necessity of a Mediator of the Covenant of Peace , and that Christ is he . Rom. 3.25 . Joh. 14.6 . Heb. 9.22 . Act. 4.12 . The Requisites in Christ as a Mediator . Christ is every way qualified to be Mediator of the Covenant . Why Christ must be God. Psal. 3 & 4. Mark 14.33 , 34. Hos. 13.14 Joh. 2.19 . Eph. 2.1 , 2. Christ must be Man. Exod. 34.7 Rom. 5.18 , 19. Dr. Manton , 4 Vol. p. 1084. Levit. 25.23 , 26. Ver. 47.48 . * The Dr. saith Adam . Joh. 1.16 . Gen. 27.14 . Ark of the Covenant , p. 76. Joh. 10.30 Job 9.33 . The Work of Christ as Mediator . 1 Tim. 2.5 . Heb. 9.15 . Christ called , or authorized to be a Mediator . Psal. 89.3 . Isa. 42.1 , 6 Christ comply'd with the Father's Demands . Joh. 10.18 Eph. 2.14 , 16. Col. 1.20 . Christ as Mediator , has interest in both Parties . Christ a Well-wisher to Peace . Isa. 9.6 . Phil. 2.6 , 7 Heb. 5.7 . Gal. 3.13 . Christ as Mediator of a yield-and condescending Spirit . Heb. 5.8 . Joh. 7● ▪ 8. Christ as Mediator cloathed with power 1 Cor. 1.24 . Ps. 80.17 . Isa. 63.1 . Isa. 61.1 . Dan. 7.24 . Joh. 16.33 Rev. 2.21 . Luke 4.18 . John 5.25 . Eph. 2.1 . Ps. 110.3 . Rom. 8.7 . Hos. 13 14 1 Cor. 15 55. Jude 1. Christ as Mediator , is to reconcile both Parties one to the other See Mr. Dan. Williams's Book . Christ a patient Mediator . Rom. 8.32 . Isa. 53.7 . 1 Pet. 2.23 Christ an Vndaunted and Couragious Mediator . Isa. 42.4 . Col. 2 , 9. Isa. 63.1 . Joh. 19.30 Christ a Mollifying Mediator . Gal. 3.13 . Rom. 5.18 , 19. Isa. 53.8 . 1 Cor. 1.30 . Psa. 3.8 , 9. Rom. 10.3 . Rom. 4.5 . Rom. 11.6 . Rom. 4.45 . Eph. 1.6 . Rom. 8.1 . Tit. 2.14 . Job . 15.15 The Mediator leaves all Obstinate sinners at last under the severity of the Law. Joh. 3.18 . Christ the Mediator will pass the definative Sentence , from which there will be no appeal . Joh. 5.22 . Act. 17.31 . Joh. 5.23 . Job . 3.16 . Rom. 5.8 , 9. Phil. 2.6 , 7. Act. 20.27 , 28. Heb. 2.14 . Deut. 25.5 , 6. Col. 1.18 . Heb. 2.11 . Zech. 13.7 . Act. 4.12 . Joh. 3.14 , 15 , 16. Heb. 7.25 . Mark 16.16 . Joh. 8.24 . Gal. 2.21 . The Offices of Christ opened . Christ a Priest. 1 Joh. 2 . 2● 1 Joh. 2.2 . Rom. 8.1 . Heb. 9.14 . Heb. 7.25 . Heb. 9. ●4 . Rom. 5.10 . Christ a King. Psal. 2.6 . Eph. 1.22 . Matth. 28.18 . Isa. ●3 . 22 . Eph. 3.17 , 18. Ps. 2.699 . Rev. 11.15 Isa. 9.6 , 7. Don. 7.27 . Christ a Prophet . Act 3.22 , 23. Act. 7.37 . Joh. 3.2 . Joh. 12.49 Matt. 11.25 . * Mr. Clark's Book of Scripture Justific . p. 106 , 107 Eph. 4.18 . Christ a Surety . Christ a Testator . Christ a Physician , Shepherd , &c. One error of the Times detected . Rom. 3.31 . Matt. 6.28 Rom. 8.2 , 3 Gal. 4. A Vse of Reproof . Clark's Script . Justific . p. 18. See Medium betwixt two Extreams . P. 71. See the Marrow of Justific . Rom. 11.6 . Rom. 5.18 , 19. 1 Cor. 1.30 See Lutherus Redivivus , p. 13 Joh. 17.19 1 Thess. 5.24 . Heb. 4.14 . Heb. 10.14 . What Suretiship doth import . Dr. Owen on Heb. c. 72. p. 221. See Metaphors 2d Book , p. 91. Heb. 7.22 . Ps. 89 . 2● . Ps. 8● . 8● . See Dr. Owen on Heb. 7 , 22. p. 225. Ps. 89.28 . Joh. 10.18 Heb. 10.5 , 7. Gal. 4.4 . Clarkson , p. 248. Rom. 8.3 . See Grotius de satisfact . Roth. Treat . on the Cov. part 2. cap. 2. See Justis . only upon a satisfaction , p. 124. to p. 146. 1 Pet. 2.24 . Isa. 53.6 , 7 , 8. Why Christ became our Surety . Rom. 8.3 . Heb. 10.3 , 4 , 5 , 6 , 7. What Christ as our Surety , ingaged to God to do . Rom. 8.7 . Joh. 10.16 1 Pet. 3.18 Isa. 61.11 . Joh. 1.16 . Col. 1.19 . Phil. 1.6 . Mich. 7.19 , 20. Joh 15 , 16 Psal. 92.12 , 13. Vers. 14. 2 Cor. 1 20. Joh. 14.16 ▪ Isa. 60.21 . 1 Cor. 1.9 . Joh. 6.39 . Charneck . Isa. 11.2 . Isa. 42.1 . Vers. 3. Vers. 6. Mich. 5.4 . Ps. 89.26 . Ps. 110.3 . Isa. 43.5 , 6 Ps. 89 , 234 Psal. 2.8 . Isa. 53.13 . Matth. 28.18 . Ps. 110.5 , 6. Heb. 2.9 , 10. See Mr. D. W's , & Mr. A's Vindicat. p. 145. Scripture justificat . How the Suretiship of Christ differs from that among Men. A Book intituled , Christ set forth , p. 52. Gal. 3.13 . Isa. 53.5 . Joh. 17.10 Joh. 10.28 Comfort to Sinners . The Ratification of the Covenant of Peace . Gal. 3.17 . Zach. 6.13 . Psal. 89.3 . Vers. 35. Tit. 1.1 . Pool's Annotations on Psal. 89.35 . Heb. 7.20 , The Covenant ratified by the Death of Christ. Rev. 1.1 . Key to open Scripture Metaphors , Book 2. p. 119. Christ the Testator of the New Covenant . Heb. 9.15 , 16. Gal. 3.15 . The great Ends of the Death of Christ opened . Heb. 10.9 . Eph. 3.15 . Rom. 10.4 . Rom. 8.1 . 1 Cor. 6.19 , 20. 1 Pet. 1.18 Gal. 4.4 . Heb. 9.14 , 15. Charnock . 1 Cor. 11.24 . The proclaiming of this Peace . The Gospel is the Proclamation of Peace . 2 Cor. 5.19 Eph. 6.15 . 2 Cor. 5.18 Rom. 5 . 1● . Joh. 3.19 . Joh. 17.9 , 20. Isa. 53.11 . Rom. 8.7 . 2 Cor. 5.20 Rom. 1.16 . Rom. 5.10 . Rom. 5.9 . Col. 1.22 . Joh. 6.36 . Act. 13.48 Isa. 53.11 . Joh. 3.16.36 . Eph. 2.8 , 9. Tit. 3.5 . Isa. 55.1 , 2 Isa. 57.19 . Isa. 61.1 . Luk. 12.3 . Eph. 2.17 . Ps. 89.15 . 2 Pet. 1.20 , 21. Prov. 1.20 , 21. What a kind of Book the New Testament is . Gal. 3.8 . 2 Cor. 3.18 . 1 Cor. 10 , 11. Joh. 3.16 . Rev. 22.17 Joh. 6.36 . Joh. 21.25 Joh. 20.30 , 31. Isa. 46.1 , 13. Isa. 55.1 . Rev. 22.17 Jan. 7. 1698. Mal. 3.1 . Ark of the Cov. p. 328 1 Kings 16.7 . & 17.4 . Zech. 6.13 Joh. 17.2 . Prov. 8.23 Joh. 3.16 . Heb. 2.3 . Isa. 61.1 . Heb. 8.2 . Job 33.23 . Matth. 11.27 . Joh. 17.8 . 1 Cor. 1.24 . Col. 2.3 . Heb. 3.2 . Heb. 7.27 . Phil. 2.5 , 6 , 7. Joh. 4.6 . 1 Cor. 2.2 . Beware of one Math. Caffin of Sussex , a rank Heretick . Rom. 10.15 . Act. 13.3 . 1 Tim. 4.14 . 1 Cor. 1.26 , 27. 2 Cor. 5.20 . Isa. 52.7 . Neh. 1.2 . Vers. 5. Vers. 6. Psal. 24.8 . Dan. 5.5 . Tit. 1.2 . Isa. 53.3 . Luk. 10.16 2 Cor. 5.20 . 2 Cor. 5. Mat. 16.26 . Acts 20.29 . Phil. 3.8 , 9 , 10. Luke 19.27 . A Desparity between Christ's Ambassadors , and Ambassadors of Earthly Princes . 2 Cor. 5.20 . Lev. 25.10 , 11 , 12.44 , to the 54. Ps. 89.15 . 1 Tim. 3.6 . 2 Cor. 4.7 . 1 Cor. 2.29 . Rom. 10.15 . 2 Cor. 6.2 . Heb. 2.3 . Isa. 55.3 . Mark 16.16 . Joh. 3.36 The Nature of the Gospel Proclamation opened Col. 1.26 . Rom. 16.25 . Eph. 3.10 , 11. 1 Job . 4.9 . Eph. 3.18 , 19. 1 Joh. 3.16 . Acts 20.28 . Rom. 5.9 , 10. Heb. 10.14 . Isa. 61.1 , 2. Joh. 3.14 , 15 , 16.36 . Joh. 10.16 . Jer. 31.33 . Ezek. 36.26 . Act. 5.31 . The Proclamation is Vniversal . Peace is to be proclaimed to all Nations . Rom. 5.9 , 10. 2 Cor. 5.18 . It is to be proclaimed to all sort of Sinners . Jer. 3.5 . Vers. 12. Arminianism detected . Tit. 2.14 . Joh. 17.20 1 Joh. 2.2 . 1 Job . 1.27 2 Cor. 5.21 1 Pet. 1.18 . Joh. 3.16 . Ezek. 36.26 , 27. Jer. 31.33 Philip. 1. ● Joh. 1.13 . Acts 5.31 . Examen . Confessioonis Pacificae . Dr. Chancy p. 203 , 204 in his Doct. of Godliness . D. C. p. 203. The Terms of the Gospel opened Ephes. 1.19 , 20. Eph. 2.2 . Isa. 55.1 . Isa. 45.22 . Joh. 3.14 , 15. Matt. 11.28 . Joh. 6.37 . Isa. 55.3 . Joh. 25.3 . Rev. 22.17 Rom. 3.3 . Rom. 5.10 . Rom. 10. Joh. 3.36 , Jer. 31.3 . Ezek. 20.37 . The Covenant of Peace , is the Covenant of Grace . Joh 33.24 2 Sam. 14.14 . Jer. 31.11 . Job . 7. Rom. 8.7 . Jer , 31.33 . Ezek. 36.25 . Ezek. 11.17 . Ezek. 36.26 . Ezek. 20.37 . Zech. 9.11 Joh. 10.28 Rom. 1.14 . Gal. 3.18 . Gal. 3.21 . Why all is of God's Free Grace The great difference betwixt the Covenant of Works , & the Covenant of Grace opened . Heb. 7.22 . Exod. 19.5 , 6. Deut. 5.27 * I repeat this often because I would have it fastened on the mind of the Reader Rom. 8.3 . Eph. 2.8 . Phil. 1.29 . Ezek. 36.26 . Gal. 3.13 . Heb. 8 12. Act. 16.13 . Joh. 3.16 . Mark 16.16 . Joh. 3.36 . Heb. 2.3 . Heb. 12. ult . Matt. 3.17 Isa. 27.4 . Rom. 18.1 . Rom. 9.8 : Gal. 3.16 . Gal. 4.28 . Eph. 2.12 . Gal. 3.21 . 2 Cor. 3.6 . Rom. 7.11 . 2 Cor. 3.6 . 'T is the Covenant of Grace , because 't is an absolute Covenant . Dr. C. Dr. C. Rom. 4.5 . Gal 5.22 . Reader , be not offended I repeat 't is so often in so great a case . Zec. 10.12 Dr. C. Rom. 9.16 . Jam. 1.18 . Febr. 6. 1698. The Covenant of Grace a well ordered Covenant . 1 Joh. 3.8 . * See a book Intituled , The everlasting covenant , a sweet cordial for a drooping Soul , - being Two Sermons Preached upon the Account of Mr. Henry Forty 's Funeral , Minister of the Gospel , and at his Request , from 2 Sam. 23.5 . The Covenant of Grace is a Glorious Covenant . Act. 2.23 . Zech. 6.13 . Col. 1.27 . 1 Tim. 3.16 . The Covenant of Peace , a full Covenant . Mat. 3.17 . Mat. 4.2 . Eph. 1.23 . Mat. 11.28 . Psal. 111.5 Psal. 37.3 . Pal. 84.11 . Col. 1.19 . Chap. 2.9 . Joh. 1.16 . Psa. 73.26 Col. 2.10 . Phil. 4.7 . Ezek. 16.14 . Rom. 15.14 . Joh. 15.11 . Joh. 16.24 . 1. Pet. 1.6 . Heb. 6.19 . Ezek. 16.6 . ver . 8. 2 Sam. 23.5 . Isa. 55.3 . Psal. 89.28 . ver . 54. Isa. 54.10 . Eph. 3.11 . Psal. 89.35 , 36. Isa. 54.9 . Rev. 1.18 . Heb. 13.20 . Psal. 85.8 . Joh. 14.27 . * Dr. Owen on Justifica . p. 13 , 14. Isa. 56.4 , 5. Feb. 10.169 The Covenant of Redemption and the Covenant of Grace , not Two distinct Covenants , but one and the same Covenant . 2 Cor. 5.18.19 . Dr. C. p. 126 , 127. Rom. 10.4 . Doctor Chauncy . 1 Pet. 1.18 . Tit. 2.14 . Zech. 9.11 . See the Everlasting Covenant a sweet Cordial , p. 12 , 13 , 14 , 15. Larger Cathechism . Ark of the Covenant , p. 3. Pag. 5 Pag. 21. P. 26. Charnock on Reconcil . p. 273. Art. of the Cov. p. 423 Charnock's Reconcil . p. 273. Art. of the Cov. p. 457 Mr. Sam. Petto on the Covenant , p. 18.23 . 2 Sam. 23.5 . Ps. 89.29 , 30 , 31. Hos. 14.4 . Jer. 31.31 32 , 33. Jer. 32.40 . Ps. 84.11 . Hos. 2.19 , 20. Isa. 45.17 . Isa. 51.68 . Shewing what great Gifts , Grants , and Blessings are contained in the Covenant of Peace . How we come to have God to be our God. Ezek. 36.27 . What it doth import to have God to be our God. Joh. 15.6 . What it is for God to give himself to us . Ps. 73.25 . Gen. 15.1 . Divine Goodness given in this Covenant . Matt. 29.17 . What a good God is , opened . Ps. 31.19 . Psal. 35.5 . Exod. 33.19 . God originally good . God infinitely good God Immutably good . Mal. 3.6 . Heb. 13.8 . God universally good . God an unmixt good . God a Soul inriching good . Isa. 55.1 , 2 Ps. 36.8 , 9. God a delicious good . God Superlatively good . God a communicable good . God an Eternal good . Ps. 52.1 . Ps. 73.26 . Isa. 12.2 . Ps. 59.10 . Ps. 73.24 . Ps. 25.9 . Pro. 8.18 . Eph. 1.7 . & 18. Col. 1.27 . Ps. 119.90 & 143.1 . Lam. 3.23 . 1 Pet. 5.7 . Isa. 61.10 . 1 Joh. 1.9 . Mal. 3.6 . 1 Kings 22.4 , 5. 2 Kings 3.7 . Ps. 85.10 . Ps. 48.14 . Christ is given . Col. 3.4 . Eph. 2.14 . Ps. 23.1 . 1 Cor. 1.30 . Col. 3.11 . The Holy Spirit is given . All Grace is given in the Covenant . Eph. 4.8 . Ministers given in the Covenant . 1 Cor. 3.22 , 23. All the Prromises given . 2 Pet. 1.4 . 2 Cor. 1.20 . Eternal Life is given . Rev. 3.21 . Free access to God granted in the Covenant . Believers are God's People by Virtue of the Covenant of Peace . Jer. 31.33 . Five things premised . Cotton on the Cov. p. 55. Gal. 5.22 . Rom. 9.25 . Hos. 2.33 . How we may be said to be the People of God. Joh. 10.16 . Act. 28.10 . Joh. 17.6 . Vers. 9. 1 Cor. 6.19 , 20. Tit. 2.14 . Cant. 6.5 . Rev. 17.14 Joh. 8.34 . Rom. 6.16 . Joh. 8.36 . Eph. 2.3 . What a kind of People the People of God are . Rom. 7 15. Psal. 119.113 . Gal. 6.14 . 1 Joh. 2.15 . Phil. 3.8.9 Rom. 7.4 . Prov. 23.26 . Ezek. 33.31 . 2 Pet. 1.4 . Judg. 8.18 . Prov ▪ 12.26 . Psal. 9.10 . Psal. 25.2 . Job 13.15 . Isa. 40.10 . Ps. 73.25 . Psal. 34.8 . Cant. 5.10 Phil. 3.3 . 1 Chron. 29.11 . 13. 16. Psal. 30.5 ▪ Hab. 3.17 . Isa. 66.2 . Jam. 4.6 . 1 Pet. 1.16 Ps. 110.3 . Mich. 4.5 . Joh. 15.14 . Ps. 119.6 . Isa. 63.8 . Ps. 111.1 . Ps. 112.2 . Ps. 119 1. Acts 2 41.47 . Joh. 15.19 . 2 Cor. 6.17 Rev. 18.4 . Joh. 12.2 . Joh. 4.24 . 2 Cor. 8.5 . 1 Cor. 11.2 Joh. 20.31 . Joh. 5.39 . 2 Tim. 3.16 1 Tim. 3.2.8 . Eph. 4.3 . cap. 5.1 , 2. 1 Joh. 5.1 . Joh. 8.42 . Joh. 13.35 . Joh. 3.14 . What a great Blessing it is to be God's People . 1 Job . 3.1 . Rom. 8.17 . Heb. 1.14 . Rom. 8.28 . Jer. 31.3 . Rom. 8.39 . Psal. 52.1 . Psal. 52.1 . Isa. 54.9.10 . Jer. 32.40 . Heb. 6.18 , 19. Rom. 8.30 , 31. Joh. 10.28 . Rom. 8.34 . Joh. 17.20 , 21 , 22. Joh. 14.17.23 . Charnock . Phil. 3.7 , 8 , 9. A Free Trade is opened by the Covenant of Peace . What is meant by the interruption of our Trading with God. Rev 22.1 . What is meant by our Trade and Traffick to Heaven . Gen. 4.4 . Heb. 11.4 Eph. 1.6 . This Trade the effects of our Peace . Psal. 46.4 . The Saints Trade is in and by the River , i. e. the Holy Spirit so called . Pro. 3.14 . Rev. 22.1 . Rom. 5.12 Eph. 2.18 . Eph. 3.12 . Heb. 10.19 , 20. Joh. 14 6. What a Rich and Glorious Trade this Spiritual Trade is . The Spiritual Trade inriches the Soul. Phil. 4.19 . Prov. 1.19 This Trade inriches the Soul with choice Experiences . Ps. 119.72 Psal. 4.7 . Ps. 84.10 . Ps. 73.25 : Psal. 34.8 ▪ Pro. 31.29 Prov. 8.11 Eccles. 1.1 Heb. 11.25 , 26. Phi. 3.7 , 8. This Trade inriches the Soul with Gods Promises . 2 Pet. 1.4 . Phi. 3.21 . With Satisfying and Soul-fatening Riches . The Nature of Spiritual Things opended . Ps. 49.8 , 9. 1 Pet. 1.23 Eph. 3.8 . Pro. 8.18 . Isa. 55.2 . Psa. 36.8 . Ps. 92.14 . 1 Tim. 6.17 . 1 Tim. 4.8 . 2 Cor. 4.18 Joh. 15.11 . Who Believers Trade with , or is their Correspondent . Ps. 10.14 . Matth. 28.18 . 1 Tim 1.12 . Heb. 3.1 , 2 What Returns Christ makes Believers . Christ makes great Returns . Isa. 61.3 . Matth. 10.42 . Mark 10 , 29 , 30. Matth. 19.29 . Prov. 8.18 , 19. Rom. 8.18 . 2 Cor. 4.17 . What buying denotes Job 35 7. Christ makes sure Returns . Ps. 126.5 . Gal. 6.6 . Ps. 126.6 . Christ makes quick Returns . Isa. 65.24 . Jam. 4.2 . There are some false Traders , & these will be undone , or Break , and come to nothing , but others can't Break Rev. 3.18 . Pro. 23.23 Directions to Trade to Heaven . Joh. 3.8 . Job 22.21 Hag. 1.4.6 Dan. 12.3 . Rev. 2.9 . April 3. 1698. A Summary Account of what has been said as being requisite to Peace with God , &c. 2 Cor. 5.20 What is requisite to the Creatures being Reconciled to God. Repentance how and when 't is wrought in the Soul. Rom. 6.1 . Tit. 2.12 . Eph. 2.3 . Rom. 15.13 . 2 Cor. 3.17 A Person may Believe and not know it . Faith is more than a bare Evidence . Joh. 6.14 . Rom. 6.14 . Heb. 12.4 . Peace is according to the degree of Faith. The Excellent Nature of Peace with God opened , by virtue of the Covenant . Rom. 8. ult . Heb. 10.17 . Psal. 119.165 . Heb. 1.14 . Ps. 34.7 . Numb . 24.5 . Phil. 4.7 . 1 Pet. 1.8 . Isa. 26.3 . Rom. 14.17 . Amos. 3.3 . Eph. 1.3 . Cant. 1.1 . Joh. 14.27 . Mark 9.50 The Happy and Vniversal Peace of Christ Kingdom . Isa. 9.7 . Isa. 2.4 . 2 Cor. 5.18 Christ the Sum of the Covenant . Isa. 42.6 . Ark of the Cov. p. 454 Isa. 28.16 . Gen. 3.15 . Gen. 12.3 . Eph. 1.6 . Eph. 1.3 . Cant. 1.14 Joh. 4.14 . Joh. 3.18 . Mark 16.16 . 1 Pet. 2.8 . How to know whether we are in Covenant with God , or not . Ps. 50.20 . 1 Joh. 2.9 . 1 Joh. 3.14 . Rom. 10.15 . A Needful Caution . * Tho you have heard that I own a Foederal Vnion from Eternity . See my Medium betwixt two Extreams . Heb. 1.3 . Isa. 40.1 , 2 Prov. 4.18 Psa. 37.37 . Isa. 57.2 . 2 Pet. 3.14 . Joh. 14.27 Ch. 16.22 . 
A47605	----	The rector rectified and corrected, or, Infant-baptism unlawful being a sober answer to a late pamphlet entituled An argumentative and practical discourse of infant-baptism, published by Mr. William Burkit, rector of Mildin in Suffolk : wherein all his arguments for pedo-baptism are refuted and the necessity of immersion, i.e. dipping, is evidenced, and the people falsly called Anabaptists are cleared from those unjust reproaches and calumnies cast upon them : together with a reply to the Athenian gazette added to their 5th volume about infant-baptism : with some remarks upon Mr. John Flavel's last book in answer to Mr. Philip Cary / by Benjamin Keach. Keach, Benjamin, 1640-1704. 1692 Approx. 458 KB of XML-encoded text transcribed from 116 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). 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A47605) Transcribed from: (Early English Books Online ; image set 44276) Images scanned from microfilm: (Early English books, 1641-1700 ; 1361:19) The rector rectified and corrected, or, Infant-baptism unlawful being a sober answer to a late pamphlet entituled An argumentative and practical discourse of infant-baptism, published by Mr. William Burkit, rector of Mildin in Suffolk : wherein all his arguments for pedo-baptism are refuted and the necessity of immersion, i.e. dipping, is evidenced, and the people falsly called Anabaptists are cleared from those unjust reproaches and calumnies cast upon them : together with a reply to the Athenian gazette added to their 5th volume about infant-baptism : with some remarks upon Mr. John Flavel's last book in answer to Mr. Philip Cary / by Benjamin Keach. Keach, Benjamin, 1640-1704. [6], 222 p. Printed and sold by John Harris, London : 1692. Reproduction of original in the Union Theological Seminary Library, New York. 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Infant baptism. 2005-05 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-03 John Latta Sampled and proofread 2006-03 John Latta Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion THE Rector Rectified and Corrected ; OR , Infant-Baptism Unlawful : BEING A sober ANSWER to a late Pamphlet , entituled , An argumentative and practical Discourse of Infant-Baptism ; Published by Mr. William Burkit , Rector of Mildin in Suffolk . WHEREIN All his Arguments for Pedo-baptism , are refuted , and the necessity of Immersion , i.e. Dipping , is evidenced ; and the People falsly called Anabaptists , are cleared from those unjust Reproaches and Calumnies cast upon them . TOGETHER With a REPLY to the Athenian Gazette , added to their 5th Volume about Infant-Baptism . With some Remarks upon Mr. John Flavel's last Book , in answer to Mr. Philip Cary. By BENJAMIN KEACH . Bernard , Serm. 66. in contica . Irrident nos quia Baptizamus Infantes , quòd oramus Pro mortuis , quòd Sanctorum suffragiae postulamus . London , Printed and sold by John Harris at the Harrow in the Poultry ; and at the Author's House near Horsly-down , Southwark , 1692. John Tredwell's EPISTLE to Mr. William Burkit . SIR , I Am not a little concerned to see how I am necessitated to write this Epistle , in Vindication of my self from those Aspersions you have cast upon me , in your late Book , called , An argumentative and practical Discourse of Infant-Baptism ; though not so much for my own Reputation , as to clear up to the World Matter of Fact , and free the Truth of Christ , ( I mean his despised Ordinance ) from that Reproach and Contempt you have cast upon it . I know I meet with no worse usage from you , than my Lord and Master , ( and many of his faithful Servants ) did meet withal from others . The truth is , all impartial Men cannot but wonder when they hear and consider of your undue Behaviour towards me ; First , in your strange and unreasonable Proceeding when you came in that unexpected and unseemly manne● into our Meeting-Place , at Lavingham . I wrote a friendly Letter to you , being grieved to here how you had cast most odious Reflections in your Pulpit on the People falsly called Anabaptists . I thought , according to your Letter , you would have come in a Christian manner to me in private , and not to have made such an Uproar and Disturbance in our Meeting-place , ( which is entered according to the Law in that Case provided ) and there to read your Notes , and take up an hour or two , and not suffer me to give you a sober Reply . Sir , what reason have you thus to quarrel with your Dissenting Brethren , and shew such a Spirit of Prejudice against us , who have done you no wron● ▪ We are for Peace , but ( it seems ) you are for War. What ●eason had you to write against us at this time , and to write with a Pen dipt in Gall , as if you envy'd our present Liberty , and design'd to expose us to the Hate and Contempt of the People , ( to say no worse ) if you could : what else can any sober Person make of your Epistle and Book in general ? for thus you begin ; Since the late general Liberty , the Anabaptists thinking themselves thereby let loose upon us , have disperst themselves into several Counties , endeavouring to draw away our People from us , by perswading them to renounce their first Dedication to God in Baptism , and to enter into their Communion after the way of Dipping , &c. Sir , Our Design in our Preaching to Gospel , we can appeal to God and all the World , is to endeavour to draw Men from their Sins and ungodly Lives , and to believe in Christ to the Salvation of their Souls . They who have attended upon my Ministry , can witness what the Scope and Design of my Preaching hath all along been . Can any say , that I ever preach'd up that Ordinance , which is our present Controversy , till you preach'd it down , and cast Reproach upon it , and on us for the Practice thereof ? not that I am ashamed to own that blessed Truth , or did not occasionally mention it ; but I had rather see one Sinner converted , than a hundred Persons baptized who bring not forth Fruits meet for Repentance . But you proceed in your Epistle and say . One of their Teaching-Disciples ( meaning my self ) having set up in our Neighbourhood for making Proselytes , by Re-baptizing them i● a nasty Horse-pond , into which the Filth of the adjacent Stable occasionally flows , and out of which his deluded Converts come forth with so much Filthiness upon them , that they rather resembled Creatures arising out of the Bottomless-Pit , then Candidates of holy Baptism : and all this before a promiscuous Multitude , in the Face of the Sun. Sir , I wonder how you come to publish such a notorious Untruth to the World : it seems to me you neither regard your own R●putation , nor keeping of a good Conscience towards God : you ought to repent of this your great Rashness , in asserting such abominable Falshoods . You will find what you have affirme● is contradicted by the Testimony of many sober Persons ; nor indeed is there any ground for any body to believe wha● you say was true , since you say I did it in the sight of such a promiscuous Multitude . Had it been such a Pond as you say , do you suppose we would have baptized People in it , in the open sight of such a mixt Multitude ? But , Sir , when did you see any to come out of the bottomless-Pit , that you know so well how they look ? You say our delud●d Proselytes . Are those deluded , whom God hath blessed the Preaching of the Gospel , to the Conversion of their Souls , and to convince them of their Duty to obey Christ's holy Ordinance of Baptism , according to the Apostolical Institution ? Sir , remember you and I must come to Judgment : these are hard Words , which you will be convinced of sooner or later . And are not those hard Words ( as well as notoriously false ) you speak , as if our baptizing of believing Men and Women hath a tendency towards the Sin of Adultery and Murder ? the Lord give you Repentance if it be his will. What you speak as to my Preaching for Bread , I will leave that to my Friend to answer for me . I have got your whole Book answered : I sent it to one whom I knew could better do it than my self ; not that I saw any thing in it , but that a Man of very mean Parts might have done it ; but for some Reasons , I thought it would be better for another to answer you at this time , than my self . I hope you will read it , but I fear , not without Prejudice . As to my mentioning that Text in Isai . 43.2 . When thou passest through the Water , I will be with thee , &c. I only alluded to it , not thinking it intends Baptism , but that it is to be taken metaphorically ; yet 't is true in the case of our Obedience to Christ in Duty , as well as in case of Affliction . But I will leave you to him that will judg between us in Righteousness . I am unwilling to tell the World of those shameful and obs●ene Expressions uttered by you when you came into our Meeting-place ; partly , because of Modesty , and partly because I would not expose you . I shall forbear , being not willing to trouble my self with you any more , nor with any who are of your Spirit ; but if you write again , let it be in Love , and not in Wrath ; not hard Words , but hard Arguments ; and you will not offend your abused Friend and Servant , who wishes well to your Soul , John Tredwel . Preston-Place , April 30 , 1692. A Certificate under the Hands of several sober and impartial Persons . WHereas Mr. Burkit of Mildin , in the County of Suffolk , hath ( in his late Book , called , An argumentative and practical Discourse of Infant-Baptism ) very unjustly reproached the People called Anabaptists , and particularly Mr. John Tredwell ( Preacher of God's Word , ) declaring that he the said Tredwell hath lately , at Kittle-Baston , in the said County of Suffolk , baptized several Persons in a nasty Horse-pond , into which the Filth of the adjacent Stable occasionally flows , and that the People baptized in the said Pond , came forth with much Mud and Filthiness upon them , &c. We whose Names are hereunto subscribed , do solemnly certify and declare to the whole World , that those Reports and Assertions of the said Mr. Burkit , are utt●rly and notoriously false : for we taking a strict View of the said Pond and Stable , find the Dung or Filth of the said Stable , runs the quite contrary way from the Pond into the Road. Moreover , we solemnly certify and declare , that the Persons who were baptized in the said Pond , came forth without the least Speck or Spot of Dirt or Filth upon their Clothes , the Water being clean . In witness whereof , we have set our Hands this 3d Day of May , 1692. John Tyril , sen . Gent. Baptists . William Brown. Not Bapt. Samuel Denny . David Sare , jun. Thomas Cable . Thomas Game . William Steward . William Boram . Thomas We le . Thomas Boss .   John Noble . THE EPISTLE TO THE READER . Christian Reader , IT grieves and afflicts my very Soul to see such Strifes , Animosities and Bitterness of Spirit amongst Christians , because of that Difference there is amongst us in respect of some Truths of Jesus Christ , in a time when we are all threatned by the common Enemy . I am afraid it is the Fore-runner of a dismal Hour which is coming upon us : But indeed , of all who have of late come forth against us , called Anabaptists , none have shewed a worser Spirit than this Mr. Burkit , who writes himself Rector of Mildin in Suffolk : and that which troubles me the more , is what I have lately heard ( by a worthy Gentleman ) concerning him , i. e. That he is look'd upon as a sober Person , and one also well affected to the present Government : would all his Brethren in that respect were like-minded . But in this Attempt of his , I know not what he aims at . Should we not all unite together in Love and Affection , and strive to promote Peace and Concord , and not tear one another in pieces after this manner ? I am sure this cannot tend to the Honour of God which he has done , nor to the Service of the Church or State : but we have been provoked by him to vindicate our selves , and therefore none who are unprejudiced can blame us . Should we suffer our selves to be loaded with Reproach and Infamy , and not endeavour ( in a just way ) to clear our selves , and that Truth of Christ we are so well established in , from the certain Testimony of the sacred Scripture ? and must we be exposed ( for making God's Word our only Rule herein ) as a corrupt and erronious sort of People , because we affirm from thence , Believers only are the true Subjects of Baptism , and that Baptizing is Dipping , and not Rantising ; especially since ( 't is well known ) in all the Articles of Religion we are acknowledged to be sound and orthodox , and that by our Advers●ries themselves : only this is the out-cry , you deny Infant-Baptism . The reason of which , Reader , thou wilt see if thou dost but weigh well what is said in the ensuing Treatise . And now to you my Brethren , who own this despised Truth of Christ , viz. The Baptism of Believers ; let me give you one Caution , i. e. Take heed you are not ashamed of Christ , or to own his holy Appointment , or his Servants , because reproached by ill Men , or others through undue Prejudice ; left Christ be ashamed of you , when he comes at the last Day in the Glory of the Father with all his holy Angels . Reader , there are two things I would desire thee to note ; First , That I have repeated some of my Answers to Mr. Burkit often ; partly because he repeats the same Arguments , and partly because I would indeavour to make it clearly to appear , that many , or most of his Arguments he brings to prove Infants ought to be baptized , do as fully , and as apparently tend to prove Infants ought to receive the Lord's Supper ; therefore I have drawn almost upon every like Occasion , the same Inferences for that , as he hath for the other ; which I intreat you to consider well of . Secondly ; Whereas you will find both Hebrew , Greek , Latin , German , Dutch , ( as well as English ) made use of ( other more or less , ) in the insuing Answer . I would not have you think , I understand all those Languages ; but I have had the Assi●tance of a Learned Person , ( tho in that case only ) who is my Friend and Acquaintance , that so the Work might the more fully and effectually be done . I 'll say no more , but leave it to the Blessing of God , and thy serious Examination ; and remain yours in the Lord's Service , in the Work of the Gospel , Benjamin Keach . From my House near Horsly-down , Southwark , May 12 , 1692. THE Rector Rectified , and Corrected : OR , Infant-Baptism Unlawful . CHAP. I. Disproving the Arguments for Infant-Baptism , taken from Circumcision . With several Arguments proving the Covenant of Circumcision no Gospel-Covenant . Confuting also the Arguments for Infant-Baptism , from the pretended Jewish-Baptism . AS to you Six Propositions , I shall begin with the first , and so speak to them in order . Proposition I. Your first is this , viz. That Baptism by Water is a Sacrament of the New Testament , instituted by Jesus Christ , for the solemn admission of the Party baptized into the visible Church ; and to be a Sign and Seal unto them of the Covenant of Grace . Answ . You and I are thus far agreed ; save only I deny that Baptism is any where in God's Word , called a Seal of the Covenant of Grace ; for if it was , then all Persons baptized have all the Blessings of the Covenant of Grace made sure to them . I know no other Seal of the Covenant of Grace , but the Holy Spirit ; I mean , that seals those Covenant-Blessings and Spiritual Priviledges to our Souls ; see Ephes . 1. 13 , 14. Chap. 4.30 . Whereas you say , the Quakers who disown any Baptism in Water , were once our Proselytes ; is not true of the greatest part of them , tho some few of them might depart from that Faith and Profession we are of : Many others of them ( you cannot be ignorant ) come from you , and some from the Presbyterians , &c. Nor could our Practice of baptizing none but Believers , or such who make a Profession of Faith , midwive their evil and erroneous Principles into the World , as must be own'd 〈◊〉 acknowledged by all . There 's more cause to ●ear●tis your practice of ●●●tizing of Infants might lead them to disown Water-Baptism , because they can find no mention of any such Practice in the Scripture . May not they be mi●●ed to deny any Water-Baptism at all , since they see such a multitude to assert that to be Christ's Ordinance , which the Scripture is ●holly silent about ? But to proceed ; in Pag. 2. you say , The great Controversy between you and us , li● in your second Proposition , which is this , viz. Prop. 2. That not only those who do actually prosess Faith in Jesus Christ , but the Infants of such Professors , may , and ought to be baptized . Answ . Reader , observe , that Mr. Burkitt does grant , that such who do actually profess Faith , may , nay ought to be baptized . It appears , he ●wns our practice of baptizing Adult Person , who actually profess-Faith in Jesus Christ . But he says more , i. e. Not only such Persons may and ought to be baptized , but the Infants of such who profess Faith also . And to prove this hold Assertion , he lays down this Hypoth●tical Syllogis● , viz. If the Infants of the Jews were partakers of Ci●cumcision , the Infants of Christians may and ought to partake of Baptism . But the Jewish Infants were partakers of Circ●mcision , therefore Christian Infants may and ought to partake of Baptism . Answ . Sir , must we believe it is so , because you speak and write it ? You give no proof of your 〈◊〉 Proposition , which is utterly denied . Might not I state another Argument as good as yours , nay , may be better , yet both prove nothing ? I argue thus ; 1. If the Jewish Infants had Right to the Possession of the Land of Canaan , the Infants of Christi●●s have a Right to the Possession of the Land of Canaan . But the former is true ; Ergo. And if this were so , let us make another holy War , a●d take possession of it for our Children . 2. Take a second Argument of the like nature with yours , viz. If all the Sons of the Priests of God under the Law , had an undeniable Right to the Priesthood , and many other external Priviledges ; then the Sons of the Ministers of Christ have a Right to the Ministry under the Gospel , and many other external Priviledges . But the former is true ; Ergo. Ob. Your Logick will do you no good , if you Argue no better . I must tell you , that which gave the Male Infants of the Jews a Right to Circumcision , was not their bare being the Infants of the Jews , not because their Infants we●● in that leg●l Cove●ant with their Parents , but rather the express and positive Command of God to Abraham ; for evident it is , no Godly Mar●● Children , before 〈◊〉 days , had any Right to be Circumcised : And had Abraham or the Jews Circumcised their 〈◊〉 Infants without such a Commission or Command from God , ●hey had no doubt been guilty of Will-worship 〈◊〉 and in like m●nner , If God 〈…〉 required Christians to 〈…〉 Infants , 〈…〉 be no Precept nor Examp●e 〈…〉 the Holy Bibl● , it must 〈…〉 worship in them so to 〈◊〉 . But God 〈…〉 or required Christians to Baptize their Infants , there is no 〈◊〉 nor Example for any such Practice 〈◊〉 all the Holy Bible : Ergo , it is Will●worship in them so to do . I shall proceed to your second 〈◊〉 , viz. If Baptism suceeds in the room of C●rcu●cision then as the Jewish Infants were Circumcised , so the Infants of Christians may and ought to be Baptized . But Baptism succeeds in the room of Circumcision ; therefore 〈◊〉 their Children were Circumcised 〈◊〉 , so may 〈◊〉 be Baptized now . Answ . 1. I answer , There is no necessity that a Gospel Ordinance must succeed in the 〈◊〉 of a Legal or Jewish Ordinance ; therefore I deny your M●●●r . What if 〈◊〉 that no Ordinance succeeds in the room of Circumcision ? Were there not many other Rites and Ordinances under the Law , or Old Testament , besides Circumcision ? And yet you cannot find , or once imagine , any Gospel-Rite or Ordinance to come in the room of them respectively , for that then it would follow , there would be as many Christian Ri●es ▪ Precepts and Ordinances , as there were Jewish Rites , Precepts and Ordinances , which as o●● observes , were more than three hundred . 2. Besides , as Dr. , Taylor observes , If Baptism came in the room of Circumcision , you 〈◊〉 baptize your Children always on the eighth day : and you must not baptize your Female Infants at all , because none but Male Infants were then circumcised . 3. And whereas you say , Baptism signifies the same things that Circumcision did : it is not true , as will appear to all understanding Men , if they consider these Particulars following , which are so many Disparities , viz. ( 1. ) Circumcision was a Shadow of Christ to come : Baptism is a Sign he is already come , was dead and buried . ( 2. ) Circumcision was a Sign of the Covenant made with Abraham and his natural Seed : Baptism is a Sign of the peculiar spiritual Priviledges made to Saints , as such , and no others . ( 3. ) Circumcision was a Domestick Action , i.e. to be done in the House : Baptism an Ecclesiastick , belonging to the Gospel-Church . ( 4. ) Circumcision was to be done by the Parents in that respect : Baptism is to be done only by Gospel-Ministers . ( 5. ) Circumcision was the cutting off the Fore-skin of the Flesh , which drew Blood : Baptism is to be done by dipping the whole Body into the Water without drawing of any Blood. ( 6. ) Circumcision belonged to Male Children only : Baptism belongs to Males and Females also . ( 7. ) Circumcision was to be done precisely on the eighth day : Baptism is not limited to any precise day . ( 8. ) Circumcision made a visible Impression on the Body , which the Party might perceive when he came to Age of Understanding : Baptism leaves no Impression on the Body . ( 9. ) Circumcision belonged to Abraham's House , to his Male Infants only , or suc● who were bought with his Money , and not the Male Infants of any other godly Men in his days , unless they join themselves to his Family . Baptism belongs to Believers in all Nation● . ( 10. ) Circumcision bound those who came under that Rite , to keep the whole Law of Moses : Baptism signifies we are delivered from that Yoke of Bondage . ( 11. ) If Circumcision signified the same things , and consequently , particularly the sealing the Covenant of Grace ; then those 〈◊〉 were circumcised , needed not to be baptized , because sealed before with the same seal of that which signified the same thing : but Christ and all his Apostles , and many others who were circumcised , were nevertheless baptized . ( 12. ) Circumcision signified the taking away the Sins of the Flesh , or the Circumcision of the Heart : but Baptism signifies the Death , Burial , and Resurrection of Christ , which Circumcision did not . ( 13. ) Circumcision was to be a Partition-Wall betwixt Jew and Gentile ; but Baptism testifieth that Jew and Gentile , Male and Female ; Barbarian and Scythian , Bond and Fr●e , are all one in Christ Jesus . Therefore there are invers Disparities and different Significations between Circumcision and Baptism . ● . And what tho we deny not but that Circumcision was then the in●●lating Ordinance , and Baptism is so now in Gospel-times , i. e. an Ordinance of Initiation ; yet Circumcision initiated none into the Jewish Church , but such who were by the express and positive Command of God to be circumcised , who were only Male Infants , ( for the Females were initiated without it ) even so Baptism , tho it be an initiating Ordinance , yet none are to be initiated thereby , not only those who by the express Command of God are required to be baptized ; and they are only such who believe , or make a Profession of their Faith. Sir , Precepts that are merely positive , greatly differ ( you know well enough ) from Precepts that are purely moral in their own nature . Laws that are of meer positive Right , wholly depend upon the absolute Will and Pleasure of the great Legislator ; and in all Cases and Circumstances we must keep to the express words of the Institution ; we must venture to do no more nor no less , nor do any thing in any other manner than God hath commanded , as appears in Nadab and Ab●hu , and Vzzah's case ; the first for offering of strange Fire , which thing God commanded them not , ( tho God in express words no where forbid them so to do ) were cut off , Levit. 10. 1 , 2. When God commanded Abraham to circumcise on the eighth day , did he not virtually forbid him to do it on the seventh or ninth day ? Therefore this sort of reasoning of yours is meer sophistical , and you do but darken Counsel with words without Knowl●dg . You say in Pag. 4. That God hath no where declared that Infants should be excluded . You mean , he has no where forbid in express words the baptizing of Infants ; no more , say I , has he forbid Hony , Wine , Oil , Salt and Spittle to be used in Baptism ; the former was used by some of the ancient Fathers , and the latter is still in the Romish Church . Where are we forbid to baptize Bells , and consecrate Water , as the Papists do to make it holy Water ? Also where are Infants excluded from the Lord's-Table ? If therefore any thing may be done in God's Worship , which you suppose is not forbid , and bears also some proportion in Signification with Jewish Rites ; all Popish Rites and Ceremonies may be let in at the same Door : for the Pope , Miter , Popish Vestures , Candle and Candlesticks , &c. they no doubt will tell you are of like Signification with the High-Priest under the Law , with the Priest's Vestures , and other Ceremonies among the Jews . Whither will this lead you ? 't is dangerous to be led by such a Guide . But to proceed ; we will come to that grand Proof of yours for Infant Baptism in Pag. 4. which you intimate will put the Matter out of all dispute ; namely , That Baptism doth come in the room of Circumcision , which is Col. 2. 11 , 12. In whom also ye are circumcised , with the Circumcision made without Hands , by the Circumcision of Christ ; buried with him in Baptism . You say , The Design of the Apostle here is to take the Colossians off from the old Sacrament of Circumcision . He informs them that there was no reason why they should be fond of it , because they were compleat without it , Christ having substituted new Circumcision in the room of it , namely , Baptism : and accordingly Christians may now be said , by Baptism , to be spiritually circumcised , as the Jews were said to be spiritually baptized . Answ . Your Exposition of this Text , there is no ground to admit of ; the Apostle speaks of the Power or Virtue of Christ's Circumcision . His design is to shew we are compleat in Christ without Circumcision , or Jewish Ordinances : and to shew how we are compleat in Christ , and have put him on , he mentions Faith as well as Baptism , or such a Faith that should always attend Baptism ; and therefore Infant-Baptism from hence cannot be proved or inferred , nor the least ground for your bold Conclusion from hence , viz. That Baptism came in the room of Circumcision . 1. For first , the Apostle 't is true excludes Circumcision , but 't is upon another account , viz. by shewing Circumcision was a Figure of the Circumcision of the Heart , as Rom. 2. 28 , 29. Phil. 3.3 . and since they had the thing signified thereby , the Rite or Sign ceased . And as I have lately replied to some of your Brethren in answer to this Text , so I must say to you , all that can well be asserted from this Scripture , where the Apostle brings in Baptism , is no more than this , viz. That where Baptism is rightly administred upon a proper Subject , it represents the spiritual and mystical Circumcision of the Heart , i. e. that the Soul is dead to Sin , or hath put off the Body of the Sins of the Flesh by the Circumcision of Christ ; which may refer to the Power of his Death in the blessed Effects thereof , by the effectual Sin-killing Operations of the Spirit on the Heart . And as being dead to Sin , we are buried with Christ in Baptism , both in sign and token of Christ's Burial , i. e. covered all over in the Water , which is a clear Symbol of his Burial ; also in Signification , i. e. that we being dead and buried with Christ in Baptism , so are to rise with him , by the Faith of the Operation of God ; and both these are held forth in true Baptism . The Apostle doth not mention Baptism to come in the room of Circumcision , but to shew that these believing Colossians had through Christ by the Spirit obtained the Antitype thereof , or thing figured out in the Circumcision of the Flesh ; which Baptism did clearly represent . But since this is so strenuously urged by you afresh , tho so often answered , I will be at the trouble to transcribe once more what Dr. Taylor , late Bishop of Down , hath said to this Argument of yours , and others before you , about Circumcision , viz. That Baptism is the Antitype of it , or that it came in the room thereof . The Argument ( saith he ) from Circumcision is invalid upon infinite Considerations , Figures and Types prove nothing , unless a Command go along with them , or some Express to signify such to be their purpose . For the Deluge of Waters and Ark of Noah were Figures of Baptism , saith Peter . If therefore the Circumstances of the one be drawn to the other , we shall make Baptism a Prodigy rather than a Rite ; The Paschal Lamb was a Figure of the Eucharist , which succeeds the other , as Baptism doth Circumcision : But because there was in the Mandu●ation of the Paschal Lamb ●o Prescription of Sacramental Drink , shall we conclude from hence , the Eucharist is to be administered in one kind ? To which let me add , Because Children , Servants , and all in the House * might eat of the Passeover , must our Children and all in our Houses eat of the Eucharist , or Supper of the Lord ? But , saith the Doctor , and in this very Instance of this Argument , suppose a Correspondency of the Analogy between Circumcision and Baptism , yet there is no Correspondency of Identity ; for though it be granted , that both of them did consign the Covenant of Faith , yet there is nothing in the Circumstances of Children being circumcised , that so concerns that Mystery , but that it might well be given to Men of Reason , because Circumcision left a Character in the Flesh , which being imprinted upon the Infant , did its work to them when they came to Age ; and such a Character was necessary , because there was no word added to the Sign : But Baptism imprints nothing that remains on the Body ; and if it leaves a Character at all , it is upon the Soul , to which the Word is added , which is as much a part of the Sacrament as the Sign it self : for both which Reasons it is requisite , that the Party baptized should be capable of Reason , that they may be capable both of the Word and of the Sacrament , and the impress upon the Spirit . Since therefore the Reason of the Parity does wholly fail , there is nothing left to infer a necessity of complying in the Circumstance of Age , any more than in the other Annexes of Types . The Infant must also precisely be baptized upon the eighth day , and Females must not be baptized at all , because not circumcised . But it were more proper , if we would understand it aright , to prosecute the Analogy from the Type to the Antitype , by the way of Letter , and Spirit , and Signification , and as Circumcision figures Baptism , so also the Adjuncts of the Circumcised shall signify something spiritual in the Adherents of Baptism : and therefore as Infants were circumcised , so spiritual Infants should be baptized , which is spiritual Circumcision ; for therefore Babes had the Ministry of the Type , to signify that we must , when we give our Names to Christ , become Children in Malice , and then the Type is made compleat . Thus , as I have formerly said ; the worthy Doctor hath given you a full Answer to all you have said concerning your Arguments for Baptism coming in the room of , or being a Figure of Circumcision . But to proceed . 5. If Baptism and Circumcision were both in full force together for some time ; then Baptism is not the Type of , nor came in the room of Circumcision . But Baptism and Circumcision were both in full force together for some time : Therefore Baptism is no Type of , nor came in the room of Circumcision . The Minor is undeniable . Was not Baptism in full force from the time that John received it from Heaven , and administred it on the People ? and did not Christ , by the hands of his Disciples , baptize many Persons ? nay , more Disciples than John ? as it is said , Joh. 4.1 , 2. And was not Circumcision them in full force too , and so abode till Christ took it away by nailing it , with all other Jewish Rites , to his Cross ? And as to the sequel of th● Major , that cannot be denied ; for if one thing cannot come in the room and , place of another , till the other is actually and legally removed and took out of the way , which is plain ; then since these two Rites had a Being together , the Major is undeniable . A Type can abide no longer than till the Antitype is come ; therefore Baptism is not the Antitype of Circumcision , or came not in the room and place thereof ; the Antitype of which , or that which came in the room of the Circumcision of the Flesh , is the Circumcision of the Heart , not in the Flesh ; but in the Spirit , whose Praise is not of Men , but of God. 6. And indeed how one thing that was a Figure or Shadow should come in the room , or be the Antitype of another thing , which is a Figure or Shadow , no wise Man can see reason to believe . And thus your great Text , Col. 2.11 , 12. is plainly and honestly opened , ●ccording to the scope and main drift of the Spirit of God therein , and your great Pillar for your Scriptureless Practice of Babes Baptism , razed and utterly overthrown . Since I wrote this Answer to what you have said touching Circumcision , I have met with an Answer given to the like pretended Proof for Pedo-Baptism , written by a most Learned and Reverend Author : The Argument and Answer I have been at the pains to transcribe , which tak● as here followeth . The Argument runs thus , viz. To them to whom Circumcision did agree , to them Baptism doth agree : But Circumcision did agree to Infants , therefore also Baptism , &c. The Major he endeavours thus to prove , i. e. If the Baptism of Christ succeeds into the place and room of Circumcision , then Baptism belongs to them that Circumcision belonged to : but the Antecedent is true , therefore the Consequence . The Minor , he says , is proved from Col. 2.12 . 't is said , the Colossians were Circumcised , because Baptized . Answ . This Argument supposeth Baptism to succeed in the place of Circumcision ; which may be understood many ways . 1. So as that the sense be , that those Persons may be Baptized , which heretofore , by God's Appointment , were to be Circumcised . And in this sense the Argument must proceed , if it conclude to the purpose : But in this sense it is false , for Females were not Circumcised , which yet were Baptized , as Act. 8.12 , 13 , 14. & 16.14 , 15. and Believers out of Abraham's House , as Lot , Melchisedec , Joh , were not to be Circumcised : but believing Gentiles are universally to be Baptized . 2. It may be so understood as if the Rite of Baptism then began , when the Rite of Circumcision did or was to end . But this is not to be said ; for John Baptist and Christ's Disciples baptized , John 4.1 , 2. before Circumcision of right ceased . 3. It may be understood , as if Baptism did succeed into the place of Circumcision , in respect of its signification ; which is true in some things , but not in others . First , both might signify the Sanctification of the Heart ; and this is 〈◊〉 may be concluded out of that place alledged , Col. 2.11 , 12. To which I think meet to add , that if that Text be looked into , the Apostle speaks not of any Circumcision , but of Christ , because in him we are compleat , and by whose Circumcision we are said to put off the Body of the Sins of the Flesh : nor doth the Text say we are Circumcised , because we are Baptized ; but that we are compleat in Christ , because we are Circumcised in him , and buried with him in Baptism , ( in which ) or in whom ye and also risen together , through the Faith of the Operation of God that raised him from the Dead . In some things Baptism doth not succeed into the place of Circumcision , in respect of signification . For , 1. Circumcision did signify Christ to come of Isaac according to the Flesh , Gen. 17.10 , 11. but Baptism doth not signify this , but points at his Incarnation , Death and Resurrection . 2. Circumcision was a Sign , that the Israelites were a People separated from all Nations , Rom. 3.1 . but Baptism signifies , that all that believe , whether Jews or Gentiles , are one in Christ , Gal. 3.28 . 3. Circumcision signified , that Moses his Law was to be observed , Gal. 5.3 . but Baptism doth signify , that Moses his Law is abolished , and the Doctrine of Christ established . 4. Circumcision signified the Promise of the Land of Canaan : but Baptism Eternal Life by Christ . And indeed , saith he , if this Argument be not warily and restrainedly understood , an Egg is laid , out of which manifest Judaism may be hatched ; but if it be taken restrainedly , 〈◊〉 no more follows thence , but that Baptism and Circumcision , in some things , hold forth the same ; which is more plainly said of 〈◊〉 Ark , 1 Pet. 3.21 . and of the Red Sea , and Cloud , 1 Cor. 10.2 . And yet we say not that Baptism succeeded into their place , much less do we infer any Rite to be instituted in their stead , respecting the same Persons ; yea verily , it is to be seriously thought on , 1. That by such Arguments drawn from Analogies , not conceived by the Holy Ghost , but drawn out of our Wit , a new kind of instituting Rites ( to wit , from Analogies ) is brought in , besides our Lord's Precepts , and the Apostles Examples . 2. This being once said , by a like parity of Reason and Arguing , it will be lawful to bring into the Christian Church , under other Names and Forms , the whole Burden of Jewish Rites ; yea , almost out of what you will , to conclude what you will. For who shall put a Bound to Mens feigning Analogies , when they go beyond the Lord's Precepts , and the Apostles Examples ? It is well known , that the Divine Appointment of Tythes to be paid , and many other things in the Writings of Divines , are asserted by this kind of Argument , besides the Rule of the Lord's Precept , and the Apostles Example . 3. Hereby will the Opinion of the Papists be confirmed ; who affirm , from 1 Cor. 10.11 . the Sacraments of the Jews , to be Types of the Sacraments of Christians ; which is rejected by Divines that dispute against Bellarmine . 4. This manner of arguing , will countenance the Arguments of the Papists for an Vniversal Bishop , because the Jews had such ; and justify a Linen Garment at Mass , because there was such among the Jews ; and for Holy Water , Purification of Women , Easter , Pentecost , and many more such Ceremonies ; for which the Papists do in like manner argue , as appears out of Durandus's Rationals , and other Interpreters of Rituals among the Papists . Yea , what hindereth , but we may give Children the Lord's Supper , if we argue this way , since Samuel , Jesus Christ under Age , were partakers of the Passeover ? And of right , all the Males were thrice in the Year to appear before the Lord , and therefore it is certain they did eat the Passeover : and it shall be afterwards shewed , that the place , 1 Cor. 11.28 . will not avoid this Inconvenience , if the Text , Mat. 28.19 . may be shifted off , as Pedo-Baptists use to do . Lest any Man take this for a light Suggestion , I will add , that grave , godly , and learned Men , have often warned , that we are to take heed , that we do not rashly frame Arguments from Analogy ; among others , in their late Writings in the English Tongue , John Paget , in his Defence of Church-Government , Part 1. Chap. 3. Pag. 8 , and elsewhere . John Ball , in his Reply to the Answer of the New-England Elders unto the Nine Positions , Posit , 2. p. 14. Lastly , It is to be considered , again and again , how by these Argumentations , the Consciences of Men may be freed from the danger of Will-Worship , and polluting so remarkable an Ordinance of Christ as Baptism is ; especially this Care lies on them , who by Prayer , Sermons , Writings , Covenants and Oaths , do deter Christians from Humane Inventions in God's Worship diligently , and it is to be hoped sincerely . Thus far that Reverend Divine , who though I knew not what he had said till after I had wrote as before in answer to you ; yet finding him so fully to strengthen what I have said , I thought good to add his Excellent Lines . In the close of your 4 th Page , you recite an Objection brought by us , viz. That there was an express Command in so many Words for Circumcision , but there is no such Command for Infant-Baptism . Gen. 17.9 , requires Infants to be Circumcised ; shew us but such a Text in all the New Testament , that says , 〈◊〉 Infants be Baptized . Thus you have stated our Objection , to which you give a threefold Answer . I acknowledg ( say you ) that in the New-Testament , though it be not wholly silent , yet it speaks very little touching the Case of Infant-Baptism ; and that for two Reasons , 1. Because the Old-Testament speaks so much in their Case , therefore the New-Testament speaks so little — The Old-Testament plainly informs us , that Children in their Infancy were admitted Members of the Visible Church . Now what need is there that the same thing be repeated over again in the New-Testament ? for it is not the Old-Testament alone , nor the New-Testament alone , but both together , that contain the Rule of Faith and Practice , &c. Answ . 1. You speak an Untruth , for the New-Testament speaks nothing at all touching Infant-Baptism ; if a Man read it over a thousand times , he shall not find one Word , or the least Hint given of it : therefore the New-Testament , contrary to what you boldly affirm , is wholly silent in the Case of Infant-Baptism and Church-Membership . 'T is a shame for a Man , who calls himself a Minister , to speak falsly , but much more to publish Falshoods to the World. In this , Mr. Rector , you must be corrected . If you fly to your pretended Consequences , you shall find , by and by , God assisting , that that Refuge will fail you in the Case ; for Consequences in many Cases , drawn naturally from the Premises to which they refer , we readily admit of , though not in the Case of meer positive Precepts . 2. As to your first Reason , why the New-Testament speaks no more in the Case of Infants ; which is , as you conceive , because the Old-Testament speaks so much , that the Infant-Seed of Believers should be owned as Covenant Servants , as Deut. 29.10 , 12. and were admitted Members of that Visible Church . I must tell you , Sir , by way of Answer , this will do you no good , for the Reasons following . 1. Because Baptism is ( as I have told you already ) a meer positive Precept ; and the Rite thereof , as well as Circumcision , cannot be known but by the express Declaration or Manifestation of the Will and Mind 〈◊〉 God in his written Word . Abraham knew not that it was his Duty , he ought to Circumcise his Children , till God gave him his positive and express Command to do it ; and then also it was none but his Male Children ; and God gave Directions to him , when and wherefore he should Circumcise them : And therefore there is the same parity of Reason , why the Great God should give us under the Gospel the like positive Law for baptizing our Children under the Gospel ; together with the Time when , and the Reason wherefore , as he did to them in the case of Circumcision , had it been his Pleasure we should Baptize our Children : but since he hath not required any thing of this Nature of us under the Gospel , his requiring them to Circumcise their Male Children , will not justify us , nor free us in so doing , from palpable Will-Worship . Were there none among the Gentiles , think you , in the Old-Testament-time , that were Believers and Godly Persons ? And if there were such , I ask you , whether they were to Circumcise their Children , notwithstanding they abode without the Gate or Pale of the Jewish Church ? Nay , I affirm , that it was not the Duty of Melchisedec , Lot , nor Job , ( because not Abraham's natural Off-spring , nor bought with his Money , had they never so many Sons ) to Circumcise one of them , because they had no Command so to do . Read Gen. 17.8 , 9 , 10 , 11. and you will find the express Command of God was to him , and to every Male-Child of his ; or that was born in his House , or bought with Money , ver . 11 , 12. 2. Because the Church-State of the Jews , or that under the Old-Testament , quite differs from the Gospel-Church State ; the Jewish-Church-Constitution was National , the whole Nation of the Jews ; and every individual Person that proceeded from Abraham's Loins , were admitted as Members of that Church under the Law , or in Times of the Old-Testament , and therefore his Infant-Seed were and might be admitted Members thereof . But in the Times of the Gospel , the Church is not National , but Congregational , Shew us what whole Nation or People , none excepted , were by Christ's Appointmen● constituted as a Gospel-Church , as the People of Israel or Jewish Nation were , and you will gain a great Point . Is it not evident , all along in the Acts of the Apostles , which gives an Account of the Nature and Manner of the Gatherings and Constitutions of the Gospel-Churches , that they consisted of none but of such who professed Faith and Regeneration , and so were either gathered out of the Jewish People , or else out of the Nations of the Gentiles , and consisted of no other but such who were called , or did profess Faith in Jesus Christ ? Which if considered , utterly overthrows , not only what you speak here , but all you speak afterwards about Children being once in Covenant under the Law. 3. Whereas you say , It is not the Old-Testament alone , nor the New-Testament , but both together , that contains the Rule of our Faith and Practice . I answer , That though in part what you say here is true , yet your Trumpet gives an uncertain Sound : for in respect of Practice , were there not many Laws and Precepts given to the People of the Jews , which no ways in the least concern us , or God's Spiritual Israel under the Gospel ? If you explain your self no better , you may soon subvert the People , and carry them away to Judaism with a witness : nay , and instead of Baptizing Children upon such a childish and erroneous Foot of Account , make them think they ought to Circumcise them , as some of late here in England were deluded to do . Therefore we say as to all Precepts of the Gospel that are meer positive Laws , the New-Testament is our only Rule without the help of the Old : Christ alone is our Law-giver , and him , and not Moses , we are only to hear and hearken unto ; though as to matter of Faith , the Old-Testament may be useful 〈◊〉 us in many respects , and also all Precepts that are purely Moral in their own Nature . The Old-Testament is a Rule to us as well as the New , which I might shew in many respects , not only touching the Law of the Decalogue , but also of Prayer , singing God's Praises , Fasting Days , &c. But for you to intimate in the case of Circumcision , that the Old-Testament is a Rule of Practice , or in respect of Jewish Church-Membership , you strangely betray your Ignorance , as will further appear hereafter . For that Circumcision was a meer Legal or Jewish Rite , I shall evidently anon fully prove . But so much as to your first Reason , your Second shall be now examined . 2. So little is said ( say you ) in the New-Testament about Baptizing Infants , because the custom of Baptizing them was common , and the practice constant in the Jewish Church , at and before our Saviour's Time. Whilst Circumcision was the Covenanting Sign , Baptism was the Purifying Ceremony among the Jews ; for when any of the Gentiles were admitted into the Jewish Church , both Parents and Children were first Circumcised , and then Wash'd , in token of cleansing them from the filth of their Heathenism : So that Baptism among the Jews constantly went along with Circumcision till our Saviour's Time. Answ . 1. 'T is a sign of a bad Cause , when Men are forc'd to try their Wits after such a ridiculous manner , to make out what they have to prove . Pray , was that Custom among the Jews , of Baptizing Infants , when any of the Gentiles were admitted into the Jewish Church , commanded of God ? Had God given the Jews any such Law or Precept ? or was it not one of their own Traditions , who in their own Wisdom , without any Warrant from their great Prophet and Law-giver , devised that Ceremony , possibly to wash away the Filth of Heathenism , as your Predecessors in like manner , without any Command or Warrant of Jesus Christ , devised the Baptizing of Infants , to wash away the Filth of Original Sin ? Doth not our blessed Saviour say , that they had made void the Commandments of God through their Traditions ? I do affirm , it was never given them as a Law or Precept by the Great God , nor do you attempt once to prove any such thing ; for there is not the least shadow of any such thing in all the Old-Testament ; therefore it was a meer humane Tradition . 2. Can any wise Man , who would do nothing in God's Service without a sufficient Rule or Warrant from the Word of God , think this a good Argument for Infant-Baptism ? I must tell you , ( as I have some of your Brethren , called , The Athenian Society ) That a Popish Tradition is every way as good as a Jewish one . You were better plead thus , The Romish Church , without any Warrant from God's Word , received Infant-Baptism as an unwritten Apostolical Tradition , and in some Councils early . Quicunque parvulos recentes ab uteris Matrum Baptizandos esse negat , Anathema esto . Milev . Can. 2. and Anathematized or cursed all who should deny that new-born Infants were to be baptized ; why do you fly to the fabulous and idle Traditions of the Jewish Rabbins for your Childish Baptism , since you have the Testimony of so many Romish Doctors , and General Councils , who positively affirm you ought to baptize your Children ? Sure the Authority of the latter is as good as the former . 3. But is it so indeed , did our Saviour say nothing of Infant-Baptism ? or , as you hint , leave so little of it in the New Testament , because it was the constant Custom among the Jews to baptize the Children of Heathens before they admitted them into their Church ? What Dr. Hammond , Taylor and Lightfoot have said upon that account , is to their Shame and Reproach , rather than to their Honour ; tho I know it was their last Refuge , when they saw your Scripture-Proofs would not prove it to be a Truth of Christ . O how are we beholden to the Jewish Talmud , and Jewish Rabbins for our Infant-Baptism ! Nay , which is worst of all , how is Christ beholden to them for that rare Invention , that had said so much for it , and made it so common a Practice among them , that it saved him the Pains to give the least Directions about it ? But is not this next to Blasphemy ? Can any Man in his right Wits think our Lord Jesus should confirm a vile Tradition and Innovation of the Jews ? or take His great Ordinance and Sacrament of Baptism from the superstitious , fabulous and erronious Custom of their Doctors and Rabbins ? Besides , was Baptism to be preached or practised by none but the Jewish People ? doth it not belong to the Gentiles too ? Did not our Saviour command his Disciples to go into all Nations , and make Disciples and baptize them ? &c. Was it his Mind that Infants should be baptized , and yet say nothing of it , because it was a common Custom and Practice among the Jews ? But , Sir , what must the Gentiles do to know this to be their Duty ? ( I mean those Gentiles who received the Christian Faith ) viz. that they ought to baptize their Children , who did not know nor ever heard of that Jewish Custom ? Or , dare you say , our New Testament is not authentick , or sufficient to teach us the whole of Gospel-Duties and Obedience , without the Jewish Talmud ? You should not ( 't is plain ) only have said the New Testament is not , without the Old , the Rule of our Practice ; but also that the New Testament and the Old , without the Jewish Talmud , is not sufficient , and then you had done your business at once . Are you not ashamed thus to go about to blind and deceive the poor People ? Is not the whole Mind of Jesus Christ , even all his Laws and Precepts , or his whole Counsel plainly contained in his blessed Word ? But would you have People be wise above what is written , and teach Men to reflect upon the Care and Faithfulness of the blessed Jesus , in leaving out of the sacred Bible one great Truth of God , and leave us to find it out by going to search the Jewish Traditions ? 4. If it was a Custom among the Jews , it must be a sacred Custom , I mean a Custom that God appointed and commanded them to observe , or else a human Tradition or vain Custom : If it had been a Mosaical Rite given by God himself to the Jews , Christ besure abolished it , and nailed it to his Cross , with all its fellows , and 't is gone for ever since he hath not given it out a new . Take this Argument . That Custom among the Jews that God never commanded , nor is any where given by Moses unto them , who was faithful in all his House , was no Ordinance of God , but a meer human Tradition . But the Custom among the Jews of baptizing the Heathen and their Children , who were admitted into their Church , was never commanded of God , nor any where given unto them by Moses , who was faithful in all his House . Ergo , That Custom was no Ordinance of God , but a meer human Tradition . 5. Lastly , take what a worthy and learned Author of your own Communion hath said in Confutation of this foolish and absurd Argument for Pedo-baptism , 't is Sir Norton Knatchbull Knight and Baronet . The thing , saith he , is uncertain , that it cannot be said of the Rabbins , that there were not several among them who differed very much about this matter ; for Rabbi Eliezar expresly contradicts Rabbi Joshua , who was the first that I know of who asserted this sort of Baptism among the Jews ; for Rabbi Eliezar , who was contemporary with Rabbi Joshua , if he did not live before him , asserts that a Proselyte circumcised , and not baptized , was a true Proselyte ; for so we read of the Patriarchs Abraham , Isaac and Jacob , that they were circumcised , but not baptized . But Rabbi Joshua affirms , that he who was baptized , not he that was circumcised , was a true Proselyte . To whom shall I give Credit , to Eliezar , who asserts what the Scripture confirms ; or to Joshua , who affirms what is no where to be found in Scripture ? But the Rabbins upheld Joshuah's side , and what wonder was it ? for it made for their business ; that is , for the Honour of the Jewish Religion , that the Christians should borrow their Ceremonies from them . But when I see Men of great Learning in these times fetching the Foundations of Truth from the Rabbins , I cannot but hesitate a little : For whence was the Talmud sent us , they are the words of Buxtorf in his Synagoga Judaica , that we should give Credit thereto , that from thence we should believe that the Law of Moses either can or ought to be understood ? much less the Gospel , to which they were profess'd Enemies . For the Talmud is called a Labyrinth of Errors , and the Foundation of Jewish Fables ; it was brought to Perfection and held for authentick five hundred Years after Christ : therefore it is unreasonable to rest upon the Testimony of it . And that which moves me most , Josephus ( to omit all the Fathers that lived before the Talmud was finished ) who was a Jew , and contemporary with Rabbi Eliezar , who also wrote in particular of the Rites , Customs and Acts of the Jews , is altogether silent in this matter . So that it is an Argument to me next to a Demonstration , that two such eminent Persons , both Jews , and living at the same time , the one should positively deny , and the other makes mention of Baptism among the Jews . Besides , if Baptism in the modern sense were in use among the Jews in ancient Times , why did the Pharisees ask John Baptist , Why doest thou baptize , if thou art not Christ , nor Elias , nor that Prophet ? do they not plainly intimate that Baptism was not in use before , and that it was a received Opinion among them , that there should be no Baptism till either Christ , or Elias , or that Prophet came ? So far the renowned Sir Norton Knatchbull , in his Notes printed at Oxford , Anno Dom. 1677. with the License of the Vice-Chancellor , a very learned Man , and a Son of the Church of England . Sir , what think you now of your Jewish Custom , of baptizing the Heathens and their Children who were admitted to their Church ? Do you think there is not need that Infant-Baptism should be mentioned in the holy Scripture , had it been a Truth ? Is this uncertain Story of the Jewish Custom sufficient for you to build your Faith and Practice upon , when the Truth of the Story , as to matter of Fact , may justly be doubted ? but if it was true , it is but a rotten Foundation to build one of the great Sacraments of Christ upon , viz. a vile , profane and human Tradition of the Jewish Rabbins . I have been the larger on this matter , because the Men you mention , as Dr. Hammond , Taylor and Lightfoot , some People have in such Veneration , who were the Persons ( you need not doubt ) the learned Sir Norton confuted ; and also because your Brethren the Athenian Society * , notwithstanding I have lately so fully answered all they have urged upon this account , still insist upon this ridiculous Argument , as appears by their 12 Numbers to their fifth Volume . And what I have now said , may serve for a further Answer to them as well as to you ; but if we hear any more of this , we shall further expose you and them than yet we have done . In Pag. 6. you seem to answer a Question , viz. Why our Saviour did not particularly name Infants when he instituted Baptism in the room of Circumcision ? Your Answer is , because there was no occasion for it ; What need , say you , our Saviour declare that Infants ought to have the Seal of the Covenant applied to them , when it was never denied them ? it had been highly requisite that our Saviour should have particularly named them now : but being all ways included before , if our Saviour had intended their Exclusion now , he would most certainly have declared it , &c. Answ . 1. I answer , you say the Seal of the Covenant was never denied Infants , and therefore what need our Saviour particularly name Infants when he instituted Baptism ? Sir , but did not our Saviour know there would be just ground for us to deny Infant-Baptism , since he commanded none in the great Commission to be baptized , but such who were made Disciples by being first taught ? And he being God as well as Man , did know from hence it would be denied , as it has been by some godly Christians from the first time it was , as an human Device , introduced into God's Worship ( as hereafter we shall prove ) : sure this being so , there was all the reason imaginable that he should speak of their Baptism in his great Commission , had it been his Will they should be baptized . 2. And why should the baptizing of Believers be so clearly and so often spoken of in the New Testament , if a being in the Covenant was a sufficient ground to baptize them , without a positive Precept , or express Command to baptize them ? since they were always from the beginning of the World look'd upon and known beyond doubt to be in Covenant : and so you cannot say of Infants , ( tho you say the Seal was never denied them ) for there is no mention of their being in Covenant , as to have any Sign or Rite assigned them of it till Abraham's days ; and that that Covenant then , viz. of Circumcision , was not a Covenant of Grace , we shall hereafter , God assisting , clearly prove . Therefore , say you what you please , there was more need for our Saviour to have Infants Baptism , and Church-Membership particularly mentioned , than that of Believers , had it been the Mind of Christ they ought to be baptized and made Members of the Gospel-Church . 3. Besides , the Dispensation of the Gospel requires it , since it differs in Nature , Rites and Priviledges from that of the Law , or under the Old Testament . The Church-State of the Jews being National , and that of the Gospel Congregational , had Christ only confirmed old Covenant-Rites and manner of Priviledges , Membership and Initiations , &c. there might be something in what you say ; but evident it is , that the Matter and Form , Rites and Priviledges of the Gospel-Church , according to the Constitution , Laws and Ordinances of Christ , quite differ , and are of another sort to those of the Law. Think not to say within your selves , We have Abraham to our Father , &c. Now the Axe is laid to the Root of the Trees , Mat. 3.9 , 10. [ Now ] as if he should say , the case is altered ; your being the fleshly Seed of Abraham would do then , or give you a right to Circumcision ; but this will not do now , this will give you no right to Gospel-Baptism , the Dispensation is changed ; actual Faith , and Fruits meet for Repentance , are required of all who have a right to Baptism . 4. Moreover , 't is evident that Christ in bringing in and establishing of the second Covenant and Gospel-Church-State , dissolved , and for ever took away the old Covenant , and Church-State of the Jews , with all their Rites , initiating Ordinances and Priviledges whatsoever . Suppose a Man should make his Will , and bequeath such or such Legacies to such and such Persons ; and yet afterwards he abrogates that Will , and makes another , which is his last Will and Testament , in which he leaves out the Names of those Persons , and doth not bequeath those Legacies to them ; Can they recover those Legacies by virtue of the old abrogated Will ? The case is the same here ; If Infants have right to Baptism and visible Church-Membership , it must be found in Christ's Gospel , which is his last Will and Testament , or they have no such Right you may be sure , nor ought to be baptized ; He took away the first , that he might establish the second , Heb. 10.2 . Your second Answer to this Objection , viz. That Infants are no where commanded to be baptized , is this , viz. Altho they are not , say you , particularly named , yet are they necessarily included in the Commission , Mat. 28.19 , 20. Infants being a very considerable part of all Nations ; surely the universal ( all Nations ) does include the Individuals , tho our Saviour does not particularly name them . To clear this , you make use of a Similitude . Suppose , say you , the King should grant his Royal Charter to make this your Market-Town a Corporation , and all the Inhabitants of it Free-Men , would any be so idle as to suppose that this Royal Grant doth not include your Children , because it doth not particularly name them ? Is not the Son of a Free-man a Free-man as well as his Father ? Thus in the Sacred Charter and Royal Patent of the Covenant of Grace , which is sealed by Baptism ; all the Priviledges and Promises of that Covenant granted to Believers , concern their Children as well as themselves , Acts 2.38 . The Promise is to you and to your Children ; the Promise of the Covenant belongs to you and to yours . The Infants then of Believers are included together with themselves , tho not particularly named . Answ . 1. I reply , that you argue not only sophistically , but also very weakly ; for are not Pagans , Turks and Infidels , with the profane and ungodly Men and Women , and their Children , a very considerable part of all Nations ? nay , the far greatest part of all Nations ; for Christ's Flock comparatively is but a little Flock : And are these included in the Commission , tho not named ? You must say they be , or else confess there is nothing in what you say in the least upon this account . 2. If that Universal does include every Individual in all Nations , all these are included as well as Infants of Believers . Sir , you must be corrected here for your bold and daring Abuse of the Sacred Commission of our Blessed Lord ; for I appeal to your Conscience , or to the Consciences of all impartial Men , whether , by virtue of the Commission , any one Person ought to be Baptized , but such who is first Taught ? 't is not said , Go , Baptize all Nations ; mark , but go ye therefore , teach all Nations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , disciple , make Disciples in all Nations , baptizing them , that is , such who are so taught or made Disciples . And this is according to Christ's own Practice , Jesus made and baptized more Disciples than John , &c. John 4.1 . first he made them Disciples , and then Baptized them , and thus runs his Commission . Therefore since none are expressed , as required in all Nations to be Baptized , but such as are first taught and discipled ; Infants of Believers , as well as Pagans , and Unbelievers and their Children , are excluded . As when God commanded the Male Children to be Circumcised , he thereby excluded all Female Children : Or when he commanded Abraham to Circumcise on the eighth Day , he virtually forbad him to Circumcise on the seventh or ninth day , as I said before ; or as when he commanded the Ark to be carried on the Priests Shoulders , he forbad them to carry it on a Cart ; and for their presumption so to do , it provoked God , and cost Vzzah his Life : So and in like manner , all that are not expressed , as injoined or required to be Baptized by the Authority of the Commission , are excluded . 3. And as to your Simile , there 's nothing in it ; for you should first prove , that the Nature of the Sacred Charter of the Church about the Royal Grant of that Spiritual Corporation , runs Parallel-wise with the King's Charter of making a Civil Corporation : make that appear , and you do your Business . But , alas , Sir , you beg , and instead of arguing , take that for granted which is utterly denied . 'T is not the first Birth that brings us into the Covenant of Grace , but the Second ; not Generation , but Regeneration ; not being born of Believers , but by our being born of God : See John 1.12 , 13. To as many as received him , to them gave be Power ( Gr. Priviledg ) to become the Sons of God : Which were not born of Blood , nor of the Will of the Flesh , nor of the Will of Man , but of God. If ye be Christ's , then are ye Abraham 's Seed , and Heirs according to the Promise , Gal. 3.29 . The Children of the Flesh , these are not the Children of God , Rom. 9.8 . Thus the Royal Charter of the Gospel , or Spiritual Corporation of the Covenant and Gospel-Church-State runs ; i. e. You must be a Believer , you must be born again , be a new Creature , and so must your Children , before you or they either can be free-Men and Women of this Corporation , or be Fellow-Citizens with the Saints and Houshold of God , Ephes . 2.19 . And indeed the Covenant of Grace ran thus , as it was made with Abraham ; though he was in it , yet all his Children were not included , though Circumcised . Was the Royal Grant made so , that it included Ishmael and Esau ? Were the Promises and Priviledges of the Covenant of Grace belonging to them ? doth not the Apostle positively deny it , in Rom. 9.7 ? Neither because they are the Seed of Abraham , are they all Children ; but in Isaac shall thy Seed be called : that is , they which are the Children of the Flesh , these are not the Children of God ; but the Children of the Promise are counted for the Seed , Ver. 9. 4. If all the Priviledges and Promises granted to Believers , so concern all their Children , they must all be saved , for that is the Promise and blessed Priviledg of all Believers ; He that heareth my Words , and believeth on him that sent me , hath everlasting Life , and shall not come into Condemnation , John 5.24 . If this were true Doctrine that you teach the deceived and blind World , the Priviledges of Believers Seed were great indeed , and their State happy : but alas 't is no such thing , they are , as born , and as they come into the World from the Loins of their Parents , in the same woful condition , and alike polluted as the Children of Unbelievers ; and many of the best of God's People have now-adays , as well as formerly , wicked Children ; and many die in Sin , and perish eternally , which they could not do , had they the same Promises and Priviledges their believing Parents have ; therefore you teach false Doctrine , and ought to be rectified and sharply corrected . 5. If they have the same Priviledges their believing Parents have , and that by the Royal Grant and Charter of Christ given to his Church , Why do you not , as the ancient erroneous Fathers did , give them the Eucharist ? I affirm , they have as much right to that Sacrament , ( as they have to the Sacrament of Baptism , as I shall prove in its place ) by your Arguing and Argument . 6. And lastly , As to that Text cited by you , to prove what you say in Acts 2.38 . For the Promise is to you and to your Children , doth not refer to their Children quatenus as Children , but to such of their Children , or Off-spring , God by his Word and Spirit should call , ( as the Sequel of the Verse clearly shews ) for the Promise is to you , and to your Children , and to all that are afar off , even to so many ( mark ) as the Lord our God shall call . To you Jews , and not only to you , but to the Gentiles also , which were said to be afar off , as the Apostle speaks , Ephes . 2.17 . And came and preached Peace to you that were afar off . But then 't is with this Restriction or Limitation , even to so many of you , and your Children , and them afar off , which the Lord our God shall call : and when Children are , by the Grace of God effectually called , we deny not but that you may Baptize them . In pag. 7. upon the Popular Objection , as you call it , against Infant-Baptism , from the Silence of the Scripture in that Case , you argue thus , viz. That which by a just and necessary Consequence is deduced from Scripture , is as much the Mind of Christ , as what is contained in the express words of Scripture . To confirm this , you bring in the Arians , who rejected Consequential Proofs , &c. And ( say you ) if you of the Anabaptist Perswasion do the same , know , that if you deny evident and necessary Consequences from Scripture , then , first , you deny your Saviour's way of Arguing ; and , secondly , you condemn your own Practice , &c. Answ . 1. You basely misrepresent those you call Anabaptists ; for we do not deny , nor never did , necessary Consequences deduced from the Scripture , or such Consequences which naturally and genuinely follow from those Texts they refer to , or are drawn therefrom . Though , Sir , I must tell you , Consequences that are genuine , or are naturally deduced from the Scripture , to prove and demonstrate Matter of Faith , ( as in the case of the Resurrection , or about the Deity of the Son of God , or any thing of like nature , are one thing ) and Consequences brought to prove a Positive Law or Institutions , are another thing . Pray , did God by Moses give forth any Law , or positive Rite or Precept so darkly , that it could not be proved but by Consequences ? for that is the case here between you and us . Moses delivered every Law , Statute and Ordinanance so plainly to the People of Israel , that he that ran might read it . And shall any Man think that our blessed Saviour , who declared all things plainly from his Father , and was faithful as a Son over his own House , would leave any positive Law or Precept of the Gospel so dark , that there is no way to understand it but by Consequences ? 2. But secondly , our main Objection lies against your pretended Consequences ; for we positively deny that any of your Inferences or Consequences which you bring to prove Infant-Baptism , do naturally follow from the Scripture-Texts , to which you refer , or from whence you draw them : and blame us not , since your own Brethren ( such too as Dr. Hammond , Dr. Taylor Bishop of Down , &c. ) do affirm , that those Scriptures from whence ▪ you draw your Consequences for this Practice , are not naturally drawn therefrom , but are very uncertain and doubtful : if you know not this , it will appear you have read but little of them . 3. As touching Prayer , that is a Branch of Natural Religion , or a Moral Duty , and therefore quite different from this the Controversy is about ; yet that it is positively enjoined and commanded in the Gospel also , we deny not ; Pray always , pray without ceasing , and for every thing give Thanks . What can be more plain ? Besides , we sin not if we pray thrice a day , or seven times a day ; therefore Prayer is unadvisedly and improperly mentioned by you upon this account . 4. As touching Womens receiving the Lord's-Supper , that is proved more than by Consequences : Let a Man examine himself , i. e. Man or Woman , for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek , and Adam in the Hebrew signify . There is one Mediator between God and Man. Is not the Woman comprehended as clearly as the Man ? Are not Male and Female all one in Christ Jesus ? Gal. 3.28 . And , as we have lately told your caviling Brethren the Athenian Society , did you never read of the Figure Sylepsis or Conceptio , that comprehends the less worthy under the more worthy , indignioris sub digniore ? As for Example , Quid tu & soror facitis ; ego & mater miseri perimus ; tu & uxor qui adfuistis testes estete ; and is no less true in Divinity : See that full Text , 1 Cor. 6.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they two shall be one Flesh . Mary the Mother of Jesus , and the other good Women who were Christ's Disciples , were of the number of the hundred and twenty Disciples who brake Bread with the three thousand that were added to them , Acts 2. 'T is said Acts 8.12 . They were baptized both Men and Women . Now such a Consequence as this we deny not , viz. Women were Disciples , Women were baptized , and therefore broke Bread : for all who were true Disciples of Christ and baptized , had an undoubted Right to the Lord's-Supper . Bring us such Grounds and Consequences for your Infant-Baptism and Church-Membership , and we will contend with you no more . But to satisfy the Reader more fully as to this , I desire him to see Mr. Danvers Answer to Mr. Blindman . 5. As to the first day of the Week , being the day appointed for Christians to observe under the Gospel in the Worship and Service of God , we have Proof enough without Consequences . Sir , we always affirm an Apostolical Practice , or a Gospel-Precedent , is of like nature and of equal Authority with a Gospel Precept . Do we not read , Acts 2.1 , 2. that when the day of Pentecost was fully come , the Disciples were all gathered together with one accord in one place ; which was the first Day of the Week ? And was not this their assembling on that day , as the day of the Christian Sabbath , ratified and confirmed from Heaven , by that wonderful Effusion of the Holy Ghost , or extraordinary Gifts of the Spirit ? And is it not said , Acts 20.7 . the Church came together on the first Day of the Week to break Bread ? And doth not the Apostle exhort the Church at Corinth , 1 Cor. 16.1 , 2. upon the first Day of the Week to make Collections , or to gather and lay in store for the Poor , as he had given Orders to the Churches of Galatia ? this they could not do , if they met not on that Day . And what tho we cannot prove without Consequences , that he who was the Lord of the Sabbath did change the Day , &c seeing we have such plain and express Examples or Precedents for the Observation of the first Day of Week , and none but that in the times of the Gospel ? Therefore now we say , 6. Could you give us but one Example , one Precedent in all the New Testament , that any one Infant was baptized , we would give up the Cause : but as you can give us none , so you cannot give us any Consequences , that without the abuse of the Scripture naturally flow from the Texts to which you refer ; therefore all this stir in mentioning these particular Cases , are remote to your Business , and prove nothing , they being not like parallel Cases to yours . But to come to your Argument for Infant-Baptism , which you would have to run parallel with that , for Womens receiving the Lord's-Supper : I will repeat them both , and then reply to the last . All Christ's Disciples ought to partake of his Supper : Women are Disciples , therefore to partake of his Supper . You proceed ; All Christ's Disciples ought to be baptized ; but some Children are his Disciples , therefore to be baptized . 1. I deny your Minor ; you say some Children are Disciples , the Scripture you bring to prove it , is Acts 15.1 , 8 , 10. Answ . That Scripture proves no such thing : the Yoke that was laid on the Neck of those Disciples were Men , or Adult Persons , or Gentile Saints ; they were such Disciples those false Brethten would have laid the Yoke of Circumcision upon . 2. A Disciple is one taught or instructed , as the genuine and proper Signification of that word holds forth ; but Infants have no Understanding , and therefore are not able to be made Disciples by teaching . Your second Proof , is their Parents Dedication of them to Christ . I answer ; Parents have no Warrant from God's Word to dedicate their Children to Christ by Baptism , nor doth that Dedication infuse any Divine Habits into them , or the least Light , Knowledg , or Understanding ; therefore that Dedication cannot render them to be Disciples . Your third Proof is Christ's gracious Acceptation of them at their hands . Answ . I answer , Christ only laid his Hands upon some Children who were brought to him , and blessed them ; but this doth not prove they are Disciples , or that he baptized any Infant . But more of this hereafter . I proceed to your second grand Argument , Pag. 8. CHAP. II. Wherein the grand Argument for Infant-Baptism taken from the Covenant made with Abraham , is fully confuted . Proving the Covenant of Circumcision was not a Covenant of Grace , wherein both Mr. Burkit and the Athenian Society are clearly answered . The Legal Covenant and Fleshly Seed being under the Gospel both cast out , the Plea for Pedo-baptism from the old Covenant-Right is vanquished . I Come now to examine your second grand Argument for the Baptism of Infants , which you in Pag. 8. laid down thus , viz. If the Infants of believing Christians under the Gospel are in Covenant with God , as the Jewish Infants under the Law were ; then the Seal of the Covenant , which is Baptism , may and ought to be administred to them . But the Infants of Believers under the Gospel are in Covenant with God , as well as the Jewish Infants under the Law were . Therefore Baptism , the Seal of the Covenant , ought to be applied to these , as Circumcision was to them . Answ . Tho this Syllogism is not perfect in Form , yet I will pass by that Oversight of yours , and consider it in each part , and finding it sophistical , must deny the whole Argument . 1. For first , as to your Major , If the Infants of Christians were in Covenant with God , as the Jewish Infants were , yet Baptism cannot belong to them , unless God hath commanded them to be baptized , and made it also a Seal of the same Covenant : for as much as Baptism , ( as I have told you before once or twice already ) is a meer positive Law or Institution , 't is not Man , but God himself must make it their Duty to be baptized , and a Seal of the Covenant , if it were so indeed : but God hath neither enjoyned them , or made it their Duty to be baptized , nor appointed it to be a Seal of the Covenant of Grace to them ; Ergo. Also you mistake , in calling Circumcision a Seal of the Covenant made with Abraham ; for 't is only called the Seal of the Righteousness of the Faith he had , ( that is Abraham ) and which he had , being yet uncircumcised . 'T is not called a Seal of the Covenant , but of Faith , and that too of Abraham's Faith only , because none before they were circumcised had such a Faith but himself only . Nor can you prove Christ's true Baptism is a Seal of the Covenant of Grace under the Gospel , the holy Spirit is the only Seal of the Covenant of Grace mentioned in the Scripture , Ephes . 1.13 , 14. chap. 4.30 . If therefore I should grant , that the Infants of Believers under the Gospel , as such , were in Covenant with God , which I must deny , yet it would not follow in the least that they ought to be baptized , from that ground : for , were not , think you , all the Children of the Godly before Abraham's time , or before he received that express Command to circumcise them in your sense , in Covenant with God ? If you do not say this , why do you affirm , that the Children of Believers were always , or ever in Covenant as well as their Parents ? but if it were so , Do you think it was their Duty to circumcise them ? If you should say , no , because they did not know to circumcise them was the Will of God. But you might say more , viz. it was not the Will of God they should do it ; 't is God's Command only , and not their being in Covenant , made it their Duty to circumcise their Children : and had God given us such a Command , or any Authority to baptize our Children , we ought and would baptize them ; but must not , dare not , without such positive Command or Authority . 2. We utterly also deny your Minor , and say that the Infants of Believers ( as such ) under the Gospel , are not in Covenant with God. We will therefore examine your Grounds to prove that which you affirm upon this account , Pag. 8 , 9. and thus you argue , viz. They who by Circumcision were once solemnly taken into Covenant with God , and never since were solemnly cast out , do undoubtedly continue in a Covenant-State . But Infants under the Law were solemnly by God's Appointment taken into Covenant with himself , and were never since by any Command of God cast out ; therefore they do still continue in Covenant . Answ . 1. I answer first of all , that your Argument is not true in form ; Is Circumcision in your Minor ? Sir , if you are a Logician , speak like one ; your Minor should run thus , viz. But Infants were once by Circumcision , solemnly by God's Appointment , taken into Covenant , &c. But I 'll pass by that , and must tell you your Argument in another respect is lame also ; You do not tell us what Covenant 't is you here intend ; ought you not to have added , They who were once solemnly taken into the Covenant of Grace by Circumcision , &c. but Infants were once solemnly taken into the Covenant of Grace by Circumcision ? If you do not affirm that , you say nothing that concerns our Controversy . If the Covenant of Circumcision was not the Covenant of Grace , you will and must give up your Cause : and if you say that , you ought to have put it into your Syllogism . 3. There is yet another fault in your Argument . If you would include the Controversy , ought you not to have said , All they who ? &c. Can your Conclusion be good , when your Propositions are bad and defective ? But to the business ; If you say Infants , as such , were solemnly taken into the Convenant of Grace by Circumcision ; then I deny your Minor : Infants , as such , were never by Circumcision , nor any other ways under the Law , taken into the Covenant of Grace . Moreover , I affirm , that tho they were once solemnly taken into Covenant with God by Circumcision , yet that Covenant , and that Covenant Seed , viz. the natural Seed of Abraham , are both solemnly cast out ; and this I shall , God assisting , prove , and afterwards take off all those pretended Absurdities you in the 9 th and 10 th Pages of your Book mention , and give a full Answer to your Reasons and Arguments you bring to prove the Covenant of Circumcision was a Covenant of Grace . 1. And now to proceed , to raze and quite overthrow this main Foundation and Pillar of Pedo-baptism ; I shall argue as Mr. Tombs hath done , whose Arguments could never be yet answered . We are first of all to consider , whether the Gospel-Covenant , and the Covenant of Circumcision made with Abraham be the same . Secondly , Inquire what Seed of Abraham it is , of which 't is said , I will be a God to thee , and to thy Seed , Gen. 17.7 . Thirdly , Whether there be the same Reason of Circumcision and of Baptism in signifying the Gospel-Covenant . Fourthly , Whether there is the same Parity of Reason for the one , as for the other . First , The Covenant made with Abraham we affirm is not a pure Gospel-Covenant , but a mix'd Covenant , partly made with his Natural or Fleshly Seed , and partly made with him and his Spiritual Seed ; and therefore we thus argue . Arg. 1. If the Covenant takes its Denomination from the Promises , and the Promises are mix'd , some Evangelical , belonging to those to whom the Gospel belongeth ; some Domestick , or Civil Promises , specially and absolutely respectin● the House and Natural Seed of Abraham , and Policy of Israel ; then 't is a mix'd Covenant . But the Covenant takes its Denomination from the Promises , and the Promises are mix'd , some Evangelical , belonging to those to whom the Gospel belongeth ; some Domestick , or Civil Promises , specially and absolutely respecting the House and Natural Seed of Abraham , and Policy of Israel . Ergo , 'T is a mix'd Covenant . To make this clear , 't is evident that that Promise was Evangelical , belonging to those the Gospel belongeth to , Gen. 17.5 . I have made thee a Father of many Nations : And so is that Gen. 15.5 . So shall thy Seed be . In which it is promised , that there shall be of the Nations many , or a great Number , that shall be Abraham's Spiritual Children by believing , Rom. 4.17 , 18. Also it was Evangelical , which we find in Gen. 12.3 . And in thy Seed shall all the Kindreds of the Earth be blessed . These , 't is evident , respect all Gospel-Believers , who are the Spiritual Seed of Abraham ; see Gal. 3.8 . And the Scripture foreseeing that God would justify the Heathen through Faith , preached the Gospel unto Abraham , saying , In thee shall all the Nations of the Earth be blessed . And more directly to Christ , who is the Seed of Abraham , as Gal. 3.16 . Now to Abraham and his Seed were the Promises made . He saith not , And to Seeds , as of many , but as of one , And to thy Seed , which is Christ ; that is , to Christ as the Head and Surety of the Covenant of Grace , and so primarily and directly to him , and then in him to all who are his ; according to that in Gal. 3.29 . And if ye be Christ's , then are you Abraham 's Seed , and Heirs according to the Promise . See also Acts 3.25 . 2. Moreover , that the Domestick and Civil Promises were many , is plain : As , 1. Of multiplying the Seed of Abraham . 2. The Birth of Isaac . 3. Of the continuation of the Covenant with Isaac . 4. Of the coming of Christ out of Isaac . 5. The Bondage of the Israelites in Egypt , and their deliverance out from thence , and of their possessing the Land of Canaan ; Gen. 15.18 . Gen. 17.8 . And I will give unto thee , and to thy Seed after thee , the Land wherein thou art a Stranger , all the Land of Canaan for an everlasting Possession ; and I will be their God. So Gen. 15.18 . In that same day God made a Covenant with Abram , saying , Vnto thy Seed have I given this Land , from the River of Egypt , unto the great River Euphrates . Can you be so ignorant as to affirm this Covenant and Contract made with Abraham , was made with the Natural Seed of believing Gentiles ? Nay , or that it was made to Abraham's Spiritual Seed ? Compare these Scriptures with Acts 7.4 , 5 , 6 , 7 , 8. And thus it appears , the Covenant made with Abraham , is a mixt Covenant , or a two-fold Covenant , one made with ●●s Natural Seed , the other with his Spiritual Seed : And this is fully signified by Sarah and Hagar , the Free-Woman and the Bond-Woman ; and their Sons , Isaac and Ishmael , Gal. 4.22 . Secondly , The Seed of Abraham i● many ways so called . 1. Christ is called the Seed of Abraham , as I said before , Gal. 3.16 . by way of Eminency , as he is the Head and Surety of the Gospel-Covenant . 2. All the Elect , Rom. 9.7 . all Believers , Rom. 4.11 , 12 , 16 , 17 , 18. Gal. 3.29 . If ye be in Christ , then are ye Abraham 's Seed , and Heirs according to the Promise . 3. There was a Natural Seed of Abraham , to whom the Inheritance did accrue , this was Isaac , Gen. 21.22 . 4. We read of another Natural Seed of Abraham , to whom the Inheritance , it is positively said , did not belong , as Ishmael and the Sons of Keturah , Gen. 15.5 . But now can the Infant-Seed of Believers , as such , be said to be the Seed of Abraham in any of these four respects ? add , if you can , a fifth . 1. As the Promise refers to Christ , ( so they cannot be included ) who is Abraham's Seed in a special manner , to whom God promised he would be a God to , and impart all Blessings of the Covenant unto , according to that glorious Compact or Covenant of Redemption made between him and the Father before the World began , upon the account of his blessed Undertakings , as our Mediator and Surety , that so he might impart all those purchased Blessings and Priviledges to all who believe in him , or where given to him by the Father . 2. As ●●e Promise refers to the Elect Seed , or such who have the Faith of Abraham , and walk in his steps , it cannot include the Infant-Seed of Believing Gentiles as such . 3. As the Promise refers to Isaac , who was Abraham's own natural Son according to the Flesh , as well as according to the Promise , they are not the Seed of Abraham . 4. As Ishmael and the Sons of Keturah were the Seed of Abraham , so the Infant-Seed of believing Gentiles , are not the Seed of Abraham . If you can add a fifth sort of Abraham's Seed ( I mean , such who are so called ) from the Scripture , pray do when you write again . And from hence I thus argue ; If the Children of believing Gentiles , as such , are not the Natural Seed , nor the Spiritual Seed of Abraham , then they can have no right to Baptism or Church-Membership , by virtue of any Covenant-Transaction God made with Abraham . But the Children of believing Gentiles , as such , are not the Natural nor Spiritual Seed of Abraham : Ergo , they can have no right to Baptism , nor Church-Membership , by virtue of any Covenant-Transaction God made with Abraham . Your Brethren , called the Athenian Society , in p. 2. of their Athenian Gazette , affirm , The Children of Believers are the Spiritual Seed of Abraham , till they by Actual Sin , unrepented of , are otherwise . 1. To which I answer , Then some of the true Spiritual Seed of Abraham may perish eternally , and the Promise is not sure to all his Spiritual Seed ; which is directly contrary to what St. Paul affirms in Rom. 4.16 . Therefore it is of Faith , that it might be by Grace ; to the end the Promise might be sure to all the Seed ; not to that only which is of the Law , but to that also which is of the Faith of Abraham , who is the Father of us all . From whence I argue : All they that are in that Gospel-Covenant which God made with Abraham , or who are his true Spiritual Seed , have the Promise of everlasting Life made sure to them . But all the Infant-Seed of Believers , as such , have not the Promise of everlasting Life made sure to them : Ergo , The Infant-Seed of Believers , as such , are not in that Gospel-Covenant God made with Abraham , nor his true Spiritual Seed . Take another ; If all the true Spiritual-Seed of Abraham have the Faith of Abraham , and walk in the Steps of Abraham , even that Faith Abraham had before he was Circumcised ; then the Infant-Seed of Believers , as such , are not the Spiritual Seed of Abraham . But the true Spiritual Seed of Abraham have the Faith of Abraham , and walk in the Steps of Abraham , even that Faith Abraham had before he was Circumcised : Ergo , The Infant-Seed of Believers , as such , are not the true Spiritual Seed of Abraham . As to the Major , see Rom. 4.11 , 12. The Minor cannot be denied ; no Man in his right Wits will affirm , the Infants of Believers , as such , have the Faith Abraham had before he was yet Circumcised , nor do many of them ; nor can they walk in the Steps of Abraham , having not his Faith. If any object and say , If Infants of Believers are not included in that Covenant made with Abraham , How can any of them , who died in Infancy , be saved ? I answer ; 1. Cannot God save dying Infants , unless they were included in that Covenant made with Abraham ? How then could the dying Infants of the Godly , who lived before that Covenant was made with Abraham , be saved ? God has a thousand Ways , through Christ's Undertakings , to save dying Infants , as Dr. Taylor notes , which we know not of : Secret things belong to God , and revealed things to us . 2. Were they in any sense included in that Covenant made with Abraham , though not accounted counted for his Natural or Spiritual Seed , yet it would not follow from thence that they ought to be Baptized , because the Females , who were truly Abraham's Natural Seed , and some of them might be his Spiritual Seed too , yet were not Circumcised , no more than the Male Children of the Godly were before Abraham's Time. And , 3. Were they in Covenant , as they are the Natural-Seed of Believers ? then Baptism however does not bring them into the Covenant : and if so , their State is good , whether Baptized or no. And if Baptism brings them into the Covenant of Grace , then they have not right thereto , because they are in the Covenant : And if Baptism brings them into the Covenant of Grace , and makes the Covenant sure to them , then it would follow , that 't is in the Power of Men , either to bring their Children into the Covenant of Grace , or keep them out ; and that it is in effect to say , Parents have Power to save or destroy their Children : and how absurd that is , I will leave to all impartial Men to judg . I shall , in the next place , prove , that the Covenant of Circumcision was not a Covenant of Grace , or Faith , and therefore doth not concern the Infant-Seed of believing Gentiles . 1. I argue thus : That Covenant that was made to separate the Natural Seed of Abraham from all other Nations of the World , and made sure unto them the Earthly Promise of the Possession of the Land of Canaan , could not be a Covenant of Grace , which concerns the Infant-Seed of Believers under the Gospel . But the Covenant of Circumcision was made to separate the Natural Seed of Abraham from all other Nations of the World , and made sure unto them the Earthly Promise of the Possession of the Land of Canaan . Ergo , The Covenant of Circumcision could not be a Covenant of Grace , which concerns the Infants of Believers under the Gospel . The Major cannot be denied , because the Gospel , or second Covenant , is established upon no such earthly Promises as the Covenant of Circumcision was , not that we should have an Earthly Kingdom , or possess the Land of Canaan , but it is established on better Promises than these , as Heb. 8.6 . Also if that Covenant concerned us , or our Children , who are Gentiles , then the Gentiles had equal Right to that Earthly Inheritance ; and then were not the Natural Seed of Abraham separated from all other People upon the account of that Earthly Blessing as their Possession only . As to the Minor , see Gen. 17. I will establish my Covenant between me and thee , v. 7 . And I will give unto thee , and to thy Seed after thee , the Land wherein thou art a Stranger , all the Land of Canaan , for an everlasting Possession ; and I will be their God , v. 8. This is my Covenant which ye shall keep between me and you , and thy Seed after thee ; Every Man-Child among you shall be cirumcised , v. 10. 1. There were some who were circumcised , to whom the Promise of the Gospel-Covenant God made with Abraham did not belong , as Ishmael , Esau , &c. God expresly said that his Covenant , ( i. e. the Covenant of Grace ) was not established with Ishmael , but with Isaac , and yet the Covenant of Circumcision belonged to Ishmael as well as to Isaac . See Gen. 17.20 , 21. As for Ishmael , I have heard thee , behold , I have blessed him , &c. But my Covenant will I establish with Isaac , whom Sarah shall bear unto thee . Compare this with Rom. 9.7 , 8 , 9. Not because they are the Seed of Abraham , are they all Children ; that is , Children of the Covenant of Grace , or the Children of God ; but the Children of the Promise are counted for thy Seed ; see Gal. 4.29 , 30. Nay , all that were in Abraham's House , whether born there or Strangers , or such who were bought with his Money , were circumcised ; but will you say , all these were in that Gospel-Covenant God made with him ? Moreover , there were other Persons in Abraham's House , who , no doubt , might some of them be in the Covenant of Grace , and had the Promises belonging to them , who were nevertheless not circumcised , namely , the Females ; also Male Infants dying before the eighth day coming from Abraham . Moreover , other godly Men who were not of Abraham's Family , yet lived in his time , as Melchisedec , Lot , Job , &c. none of these had right to be circumcised . But if any object and say , the Females were circumcised in the Males ; I answer with Mr. Tombs , it is without Proof ; and by like perhaps greater Reason it may be said , that the Children of Believers are baptized in the Persons of their Parents , and therefore are not to be baptized in their own Persons . Also 't is apparent that the Jews comprehended in that Covenant made with Abraham , and circumcised accordingly , were nevertheless not admitted to Baptism upon that foot of account ; which had the Covenant of Circumcision been a Gospel-Covenant , i. e. of the same nature , I see no reason why John Baptist should deny their Argument , i. e. We are Abraham's Seed , &c. Hence it plainly appears , that the right Evangelical Promises were not the adequate Reason of Circumcision : But as I have before said , the Precept , or express Command of God to Abraham . And from hence I shall infer this third Argument . That Covenant that was made with , or did belong unto the fleshly Seed of Abraham , and ungodly ones as well as the godly , was not a Covenant of Grace , or Gospel-Covenant . But the Covenant of Circumcision was made with , or did belong to the fleshly Seed of Abraham , as Ishmael , Esau , and all the lineal Seed of Abraham , who were ungodly , as well as to the godly . Ergo , The Covenant of Circumcision was not a Covenant of Grace , or Gospel-Covenant . If all who are in the Covenant of Grace , or Gospel-Covenant , do know the Lord from the greatest to the least of them ; then the Covenant of Circumcision could not be the Covenant of Grace , or Gospel-Covenant . But all who are in the Covenant of Grace , or Gospel-Covenant , do know the Lord from the greatest to the least of them . Ergo , The Covenant of Circumcision was not the Covenant of Grace . This Argument is fully proved by that in Jer. 31.32 , 33 , 34. Speaking of the new Covenant which God would make with the House of Israel , which should not be according to the old , he goes on and tells us what God would do in that Covenant-day ; that he would put his Law into their inward parts , and write it in their Hearts . And they shall teach no more every Man his Neighbour , and every Man his Brother , saying , Know the Lord ; for they shall all know-me , from the least ▪ of them unto the greatest of them , saith the Lord , &c. And indeed in this very respect the Gospel-Covenant is not according to the old , as the Lord said it should not be , as well as in divers other cases ; for many of those who were in the old Covenant ( to which Circumcision did appertain ) were Infants , tho all of them were not taken in by Circumcision : for Female Infants were received into that old Covenant without it . Now these Children who were taken into that Covenant , did not know the Lord. Infants having no Understanding , know not their right Hand from their left , it is therefore impossible they should know the Lord ; and therefore also there was a necessity after they were in that Covenant , that they should be taught to know the Lord : First , that God is , and what a God he is , and so to know him , as to fear him and serve him in Sincerity . But in the Gospel-Covenant God promised it should be otherwise ; all who were received into that Covenant , should be Adult Persons , or such who did know the Lord , which plainly implies no ignorant Infant should be taken into that Covenant , and be a Member of that Church-State ; for if so , then it would follow , such would have the like need to be taught to know the Lord , as they had in the old Covenant Church-State . And remakable it is , that this Text doth clearly intimate , that all who should be taken into the Gospel-Covenant , or Gospel-Church , should be discipled or taught , first to know God : for to be taught or discipled , is all one and the same thing , which agrees with Christ's great Commission , Matth. 28.19 , 20. where he gave Directions who , or what kind of Persons they were to be , that he would have his Apostles receive into his Gospel-Church : and that they should be all of them first taught or made Disciples , and as such be baptized , is clearly declared . Now that this Text in Jer. 31. refers to the Gospel-Covenant , is evident ; see Heb. 8.7 , 8 , 9 , 10. That Covenant that was a part or branch of the old Covenant , or Covenant of Works , was not a Covenant of Grace , or Gospel-Covenant . But the Covenant of Circumcision was a part or branch of the old Covenant , or Covenant of Works . Ergo , The Covenant of Circumcision was not a Covenant of Grace , or Gospel-Covenant . The Major cannot be denied . The Minor is easily proved . That which bound or obliged all those who were under it , or did it , to keep the whole Law , and was also abrogated ▪ or taken away by Christ , with all the other Rites and Shadows of the old Covenant , was a part or branch of the said old Covenant . But Circumcision bound or obliged all who were circumcised to keep the whole Law , and also the same Rite of Circumcision was abrogated , with all other Rites and Shadows of the old Covenant by Christ , Ergo , Circumcision was a part or branch of the old Covenant . See Gal. 5 ▪ 〈◊〉 testify to every Man that is circumcised , that he is a Debtor to keep the whole Law. That Covenant which was in its nature and quality as much a Covenant of Works as the Covenant made with Adam , or the Sinai-Covenant , was not a Covenant of Grace , or Gospel-Covenant , whereof Christ is the Mediator . But the Covenant of Circumcision was in its nature and quality as much a Covenant of Works as that Covenant made with Adam , or the Sinai-Covenant , Ergo , The Covenant of Circumcision wa● not a Covenant of Grace , or Gospel-Covenant , Read Reverend Mr. Philip Cary's Desence and Proof of the substance of this Argument , in his just Reply to Mr. John Flavel , p. 59 , 60. Thus he says ( and doubeless speaks the truth ) viz. That Adam's Covenant was a Covenant of Works , cannot rationally be denied ; for as much as Life was implicitly promised unto him upon his Obedience , and Death was explicitly threatn'd in case of his Disobedience ; upon these terms he was to stand or fall . And that the Sinai-Covenant was of the same nature , he hath in the said Treatise clearly proved , both of them requiring perfect Obedience , and neither of them admitting of Faith in a Redeemer ; the Sinai-Covenant commanded perfect Obedience , under the pain of a Curse ; Cursed is every one that continueth not in all things that is written in the Book of the Law to do them , Gal. 3. 10. It accepted ( as he shews ) of no short Endeavours , nor gave any Strength , and is called a Ministration of Death and of Condemnation , 2 Cor. 3. And moreover , 't is called in express terms , the old Covenant which God made with the Children of Israel when he brought them up out of the Land of Egypt , Heb. 8.9 . Also the new Covenant is said to be directly contrary unto it , or not according to it , but opposed thereto , and that there was no Righteousness by it , nor Life : for , as the Apostle shews , if there had , Christ is dead in vain ; and besides , the Apostle says 't is done away . Now all these things being considered , Mr. Flavel , 't is evident , doth but beat the Air , and darken Counsel ; and all that he hath said in his last Book in answer to that worthy Gentleman Mr. Cary , deserves no further Answer . Now , saith he , that the Covenant of Circumcision is of the same stamp , is evident ; for tho God promised to be a God to Abraham and to his Seed , Gen. 17. 7 , 8. as he did also in the Sinai-Covenant to the same People in the Wilderness ; yet still it was upon condition of Obedience , with an answerable threatning in case of Disobedince , ver . 9 , 10. Thou shalt keep my Covenant therefore , thou , and thy Seed after thee in their Generations . This is my Covenant which ye shall keep between me and you , and thy Seed after thee ; Every Man-Child shall be circumcised . And , ver . 14. The uncircumcised Male-Child , whose Flesh of his sore-Skin is not circumcised , that Soul shall be cut off from his People ; he hath broken my Covenant . The same terms , saith he , with the former . Besides , 't is evident that Circumcision indi●pensibly obliged all that were under it , to a perfect universal Obedience to the whole revealed Will of God , as I hinted before , Gal. 5.3 . And as the Terms were the same , so were the Promises ; that which was the great Promise of the Covenant of Circumcision , was the Land of Canaan , and God to be their God , in fulfilling that earthly Promise to Abraham's Natural Seed , upon the Condition of the keeping that Covenant on their parts . That which Mr. Flavel hath said in his last Reply , ( in his Book called , A succinct and seasonable Discourse ) to Mr. Cary , is mainly to prove that there is but one Covenant of Works , pag. 217 , 218 , &c. To which I answer , by way of Concession , yet must say , that Covenant had several Ministrations and Additions , as had also the Covenant of Grace ; because the Covenant of Works was made with Adam , by which he stood in the time of his Innocency , justified and accepted by virtue thereof . Could not God give forth a second Ministration or Transcript of his Righteous and Holy Law ; though not to Justification , yet to aggravate his Sin , and so to his just Condemnation ▪ And doth not St. Paul assert the same thing , Rom. 3.19 , 20. compared with Rom. 7.13 . That Sin by the Commandment ( or Law ) might become exceeding sinful ? So Gal. 3.19 . Nay , I will affirm always generally , when the Scriptures of the New-Testament speak of the Old Covenant , or first Covenant , or Covenant of Works , it passes by in silence the Covenant made with Adam ; and more immediately and directly applies it to the Sinai-Covenant , and to the Covenant of Cirrumcision , as all careful Readers , who read the Epistles to the Romans , Galathians , and to the Hebrews , may clearly find . But to proceed , Though we say there is but one Covenant of Grace , yet it is evident there were several distinct Ministrations or Additions of it ; yet we say , the Promise of the Gospel , or Gospel-Covenant , was the same in all Ages , in respect of things promised , with the Nature and Quality thereof , which is a free and absolute Covenant , without Works , or any Conditions or foreseen Acts of Righteousness , or any thing to be done by the Creature , Rom. 4. 5. The Substance and essential Part of this Covenant , is Christ , Faith , a new Heart , Regeneration , Remission of Sins , Sanctification , Perseverance , and everlasting Life . Yet this Evangelical Covenant had divers Forms or Transcripts of it , which signified those things , and various Sanctions by which it was given forth and confirmed . To Adam the Promise was made , under the name of the Seed of the Woman bruising the Head of the Serpent ; to Enoch , Noah , &c. In other Forms to Abraham , under the name of his Seed , in whom all the Nations of the Earth should be blessed . To Moses , by the name of a great Prophet of his Brethren like unto him ; and it was also signified to him under dark Shadows and Sacrifices . Unto David , under the name of a Successor in his Kingdom . In the New-Testament , in plain words , We all with open Face , beholding as in a Glass the Glory of the Lord , &c. 2 Cor. 3.18 . But now , because there were so many Additions of the Gospel Promise and New-Covenant ; are there so many New Covenants ? this being so , Mr. Flavel hath done nothing to remove Mr. Cary's Arguments , but they stand as a Rock . Take another of them . That Covenant in which Faith was not reckoned to Abraham for Righteousness , could not be a Gospel-Cov●●●n● , or a Covenant of Grace . But the Scripture is express , that Faith was not reckoned to Abraham for Righteousness when he was Circumcised , but in Uncircumcision , Rom. 4 ▪ 9 , 10. Ergo , The Covenant of Circumcision was not a Gospel-Covenant , or a Covenant of Grace . That Law or Covenant which is contradistinguished , or opposed unto the Righteousness of Faith , could not be a Covenant of Faith , or a Gospel-Covenant . But the Law or Covenant of Circumcision is , by the Apostle plainly opposed to , or contradistinguished unto the Righteousness of Faith , Rom. ● . 1● . Ergo , The Law , or Covenant of Circu●●ision was not a Gospel-Covenant . And from hence , Mr. Cary argues thus , By the way ( saith he ) let it be observed , in reference to the two foregoing Arguments , which I have already proved that that Covenant that is not of Faith , must needs be a Covenant of Works , there b●ing no Medium betwixt them , and consequently must be the same for substance with that made with Adam , and that on Mount Sinai with the Children of Israel . That Covenant that is plainly represented ▪ to us in Scripture as a 〈◊〉 - Covenant , in and by which there was imposed such a Yoke upon the Necks of the Jews , which neither those in the Apostles ●●me , nor their Fathers were able to bear , could be no other than a Covenant of Works , and not of Grace . But the Scriptures do plainly represent , such was the Nature of the Covenant of Circumcision , Acts 15.10 . Gal. 5.1 , 2 , 3. Ergo , The Covenant of Circumcision was not a Gospel-Covenant , but a Covenant of Works . Thus Mr. Cary argues also . And thus we have proved from God's Word , and sound Arguments , that the Covenant of Circumcision was not a Gospel-Covenant . Object . But lest any should think , that we shut out all dying Infants from having any Benefit by Christ . I answer ; I doubt not but God might comprehend them in that glorious Covenant or Compact made between him and our Surety in the Covenant of Redemption ; but as I said before , Secret things belong to God. But let me here add one word or two further , i. e. Circumcision , you say , was a Priviledg ; so we say too ; but not such a Priviledg as you do imagine . 1. It doth profit as a Priviledg , because it was given as a Token or Sign to Abraham's natural Seed , that they should have the Land of Canaan for an everlasting possession . 2. As a Token or Sign to them of the giving forth of the Law on Mount Sinai . He dealt his Laws and Statutes to Israel , he did not do so to any other Nation . This Rite therefore could not be a Gospel-Rite , nor the Covenant it was a sign of a Gospel-Covenant , in which the Gentile Christians are concerned : And thus the Apostle argues , Rom. 3. 1. What Advantage then hath th● Jew ? or what Profit is there in Circumcision ? ver . 2. Much every way ; chiefly , because unto them were committed the Oracles of God. You may soon know the Nature of that Covenant made with Abraham's natural Seed ; and of Circumcision , which was a Sign of it : The chiefest Priviledg which attended it , was the giving to them , i. e. the People of Israel , the Law of the Ten Commandements . 3. Circumcision by the Doctrine of St. Paul , was a Priviledg if they kept the Law 〈◊〉 for , Circumcision verily profiteth , if thou keep the Law ; but if thou break the Law , thy Circum●ision is made Vncircumcision , or a Nullity , and profiteth thee nothing , that is , if thou keep not the Law perfectly . And thus speak our late Annotators on the place ; If thou [ Jew ] keep the Law perfectly , to which Circumcision obligeth , Gal. 5.3 . If otherwise thou transgressest the Law , thy Circumcision avails thee nothing , it gives thee no Priviledg above the Uncircumcised . What is now become ( this being so ) of that mighty Priviledg Abraham's Infant 〈◊〉 ( as such ) had by Circumcision , if the chief Profit or Priviledg was , because unto them the Law should be given , which could not give Life , but was a Covenant of Works ? then the chiefest Profit lay not in it , as it was an Ordinance of Initiation into the Church : Sure , had Paul been of your Judgment , he would have rather past by that Priviledg , when he spoke of Circumcision , which he calls the chief , and have said , chiefly in that it was a Seal of Infant Church-Membership . But since he speaks the quite contrary , who shall we believe , you , or the great Apostle of the Gentiles ? And evident it is , he confirms the same Doctrine , Gal. 5.3 . For I ●●stify to 〈◊〉 Man that is Circumcised , that he is a D●●tor to keep the whole Law. And , Hence 't is said to be a Yoke of Bondage , which neither they nor their Fathers could bear , Acts 15. because it obliged them to univer●●l Obedience , or to keep the Law perfectly , and brought them under a Curse if they did not , Gal. 3.10 . These things considered , fully shew of what stamp and nature Circumcision was , together with that Covenant to which it did appertain . I come now to what you further assert in the 9 th Page of your Book , viz. That Infants were in Covenant under the Law , and by special appointment of God , Gen. 17.7 . but are not now cast out by Christ under the Gospel . This differs but little from the old Argument of Mr. Baxter , Sidenham , &c. the latter speaks thus , Infants of Believers were never cast out of the visible Church of which they were once . Answ . 1. Infants being once Members of the Jewish Church , doth not prove they were ever Members of the Gospel-Church : the Male Infants of God's Priests under the old Covenant , when grown up , had other Priviledges : If we must call Circumcision a Priviledg , which the Sons of Christ's Ministers have no right to under the Gospel , and yet no where in express words in the New-Testament excluded from that Priviledg . 2. But I have proved the Covenant for Infants , in Covenanting under the Law , was no Gospel Covenant , and so concerns not our Infants . 3. According to that Maxim , Ownis privatio intimat habitum ; you know that every Dispossession implieth a Possession . Infants therefore cannot be cast out of the Gospel-Church , before it can be proved they were ever admitted . If Mr. Burkitt , or the Athenian Society , or any Men living , can tell us in what visible Administration Children were admitted visible Church-Members before Abraham's days , which was above 2000 Years ; and you say somewhat , you affirm they were always in Covenant . Mr. Sidenham makes mention of a two-fold being in Covenant ; 1. In relation to Election . 2. To be in Covenant , In faci● visibilis Ecclesiae . To this I answer ; The Covenant of Circumcision belonged to the Children of the Flesh , to Ishmael and Esau , as well as Jacob , who were not in the Election of Grace : therefore those who were Circumcised , were not so in Covenant . Children of Unbelievers may be in that sense in Covenant , as well as the Children of Believers ; as many of them afterwards prove to be , nay , may be more of them than of the Children of Believers . 2. As touching Infants being in Covenant , In facie visibilis Ecclesiae , in the face of a visible Church . I answer , Though they were so in the Jewish Church under the Old Covenant , some with Circumcision were brought in , and some without it ; yet that Covenant , and Covenant-Seed are ( as I have and shall yet prove ) cast out , which will be a final Answer . Thus I argue ; If the Covenant for incovenanting of Infants was the Old Covenant signified by Hagar , and that Covenant-Seed signified by Ishmael , are cast out , then the natural or fleshly Seed of Believers are cast out , or not to be admitted into the Gospel-Church . But the Covenant for Incoven●●●ing of Infants , was the Old Covenant signified by Hagar , and that Covenant-Seed signified by Ishmael , are cast out . Ergo , The 〈◊〉 or fleshly Seed of Believers are cast out , or not to be admitted into the Gospel Church● see Gal. 4.22 , 23 , 24 , 25 , 26. For it is written , that Abraham had two Sons , the one by a B●nd● woman , the other by a 〈◊〉 woman . Ver. 24. Which things are 〈◊〉 Alleg●ry ; for these are the two Covenants , the one from the Mount Sinai , which g●ndereth to Bondage , which is Hagar , &c. Ver. 30. Nevertheless , which saith the Scripture ? Cast out the Bond-woman and her Son ; for the Son of the Bond-woman shall not be Heir with the Son of the Free-woman . By Hagar is meant , all agree , the Old Covenant ; and by casting her out , is held forth the abolishing or taking away of the Old Covenant ; He took away the First , that he might establish the Second . 2. By Ishmael is meant the natural Seed of Abraham ; and so the natural Seed of all Godly Men of his Race that succeeded him , who were Members of that Church ; and as the late Annotators note by this place is signified , The total Destruction of the Jewish Church , which consisted of Parents and their Children , or the whole Nation of Israel , this Church and Church-Seed , and manner of Church-Membership , is cast out and gone for ever . Pray read Mr. Cary's Solemn Call , and what I have formerly said in that Book intituled , Gold Restn'd ; or , Baptism in its Primitive Purity , p. 113. Mr. Cary and we all say , That Children were once admitted Members of the Jewish Church : But evident it is , that God hath now quite pulled down and razed that House to the Foundation thereof , I mean that National Church of the Jews , and broke up House-keeping , and turned the Bond-woman and her Son ( i. e. the fleshly Seed , or natural Off-spring of Abraham ) out of Doors ; the natural Branches are broken off , and God hath now built him a new and more glorious and spiritual House under the Gospel , into which he admitted none as his Houshold-Servants , to dwell in this his Spiritual Family , or Gospel-Church , but Believers only , or such as profess themselves so to be : Yea , ( saith St. Peter ) as lively Stones are built up a spiritual House , &c. And that the Old House , the Jewish Church-State , with all the Appurtenances , Rites and Priviledges of it , are abolished , or pulled down , and a new one built and set up , into which Infants are not to be admitted ; is very evident ; Heb. 7.12 . For the Priesthood being changed , there is made of necessity a change also of the whole Law ; which must needs include Circumcision , with all the Appurtenances and Priviledges belonging to it . And therefore as Infant Church-Membership came in with the Law of Circumcision , and as a direct Part of the Old Covenant , or Old Law , so likewise plain it is , that it went out and was disannulled with it . Take again my former Simily , viz. What Priviledges soever are given to any Person by an Act of Parliament , which said Law was to continue in Force so long and no longer ; then when that time is expired , and another Parliament makes a new Law , where many things are contained that were in the first Law : But those divers Priviledg●● given to those Persons in the former Law , are left out in this latter Act ; would it not be a piece of Folly for any of them to plead those Priviledges , by virtue of a Law that is gone , and now not in any force ? But to come a little nearer the case , in a more apt Simile ; Suppose a Man should have a Legacy bequeathed to him , by the Will and Testament of his Friend , and yet afterwards his Friend sees good to make another Will , which is his last Will and Testament ; and in this last Will and Testament he leaves him quite out , not mentioning his Name , bequeathing no such Legacy to him ; would it not be folly in him to sue for that Legacy left him in the first Will and Testament : Sir , the Case is thus in hand , we read of two Covenants or Testaments , an Old and a New , a First and a Second : Now in the Old Will , or Old-Testament , Infants were admitted to the Priviledg of Church-Membership , in that Legal or National Church of the Jews ; And National Church-Priviledges are now made null and void by the Gospel-Covenant , which is Christ's last Will and Testament , in which Infant Church-Membership is quite left out , their Names not being mentioned , as having right to any Gospel-Ordinance , as Baptism , the Lord's Supper , &c. If we would know the Mind of God herein , we must of necessity have re●ourse to Christ's last Will and Testament , since the Gospel is so called , and that the first , or old is taken away , and there is no Man can prove any one old Rite that did appertain to the natural Off-spring of Abraham , or Believers , remains to them , which is not mentioned in the new or last Will and Testament of Jesus Christ ; 't is plain they had ( or least wise ) some of them other external Priviledges besides that of Circumcision ; and yet I see no Man contend for any one Rite but only this they call the Seal of the Covenant . Why might not Ministers plead for all their Sons to have right to the Ministry , since that Priviledg was given them in the Old-Testament ? And for all Male-Children that open the Womb , to be holy to the Lord ? which Blessing belonged to them under the Law , and also plead for the Tenths and First-fruits ? &c. I desire you and the Athenian Society carefully to consider this , and weigh what we have said ; we have shewed you and them how Infants who were once in Covenant , that is , in the Jewish or old Covenant , are cast out , or left out ; for indeed they were never admitted into the New-Testament-Church ; but since they are not put in , and the old Covenant and old Church-Membership being cast out and gone , in vain is it for any to plead their Right by an abrogated Law. Besides , you say Circumcision was the Seal of that Covenant , by virtue of which Infants had a Right to Church-Membership ; if so , 't is evident that Covenant is gone , because 't is cancelled ; for the tearing off ; or breaking off the Seal , we all look ●pon the cancelling the Covenant : That Circumcision ( the Seal , as you call it ) is broken off , I am sure you cannot deny : Sir , what is then become of your Covenant for incovenanting Children ? Object . But may be you will object , and say , that you do not contend for that particular Rite or Institution , but of a visible Church-Membership of Infants perpetual in all Ages , and an indefinite Seal . 1. Reply ; How doth it appear the Infants of the Godly before Abraham's time , had any right to visible Church-Membership ? or what Seal had they ? 2. Such a Right is a meer Figment , like Idea 〈◊〉 ; all Institutions merely positives , are of such a Rite in particular ; and an initial Seal is meerly positive , as Signs that are not natural , but by the Will of the Appointer ; and therefore there is no initial Seal indefinite . Sir , now you have no way left , but to see , since the old Covenant is cancelled , whether you can find the Baptism of Infants in the New Testament , and there taught , laid down and prefix'd to it , as Circumcision was to the old ? Do that , and you do all ; do not that , and all you do is just nothing . But you in Pag. 9. raise up many Absurdities that follow this , that Infants are cast out , or not taken into the Gospel-Church . Then Infants , say you , are in a worse condition since the coming of Christ than they were before , and are Losers by him instead of Gainers , altho the number more , & ● . Answ . You should , before you brought this pretended Absurdity upon us , have shewed what Advantage did accrue to Infants by Circumcision , and how that added to the goodness of their Condition ; it put them , 't is plain , to a great deal of Pain ; and the Apostle says , it was a Yoke of Bondage , which neither they nor their Fathers could bear . Being Members of that Church , did not save them , nor purge away Original Sin , &c. tho I doubt not it served for the end God appointed it ; yet I say , how did it add to the goodness of Infants Condition ? 2. Then , say you , the Privileges of the Gospel are straiter and narrower than those of the Law. Answ . If you once imagine , that the outward or external Privileges of the Gospel are larger , or so large as those were under the Law , you are greatly mistaken . The Jews and Jewish Teachers or Priests had many external Privileges which Christians and Ministers under the Gospel have not ; they had a lovely Country promised to them , a Land that flowed with Milk and Hony : outward Peace , Riches , and gathering of Wealth , were Privileges belonging to them ; but we under the Gospel have no such Privileges , but are to expect Persecution , and what not . Yet our Privileges are better and greater , tho more spiritual , 't is a Covenant established upon better Promises : our Children , when grown up , sit under the clear and glorious Light of the Gospel which they and theirs then had held forth but in dark Shadows . Moreover , Then the Church-State was confin'd to the natural Seed of Abraham , &c. But now all in all Nations who repent and believe the Gospel , the poor Gentiles are now become Fellow-Heirs indeed : our spiritual Priviledges do infinitely excel theirs , but not in Externals , now greater Infusions of the holy Spirit . O Sir , what Priviledges had the Gentiles or their Children then ? is not the case mended with us ? 3. You say , If it were the Will of God Infants under the Gospel should be reckoned as out of his Covenant , who were in Covenant , then it follows , say you , that our Saviour was unfaithful , or forgetful to his Church , in that he never acquainted her with this Alteration ; but not one word by way of Prohibition do we find in all the New Testament , from whence we may conclude , that Christ's not repealing the Practice of initiating Infants , nor forbidding their Admission into the Church by Baptism , &c. Answ . 1. I answer , had it been the Will of God , that Infants should under the Gospel be admitted into the Church by Baptism , Christ you might rather say , had been forgetful or unfaithful in not giving the least intimation of his Mind and Pleasure therein , who declared all things plainly from the Father , and was faithful as a Son over his own House . 2. That which is not contained in his last Will and Testament in this and other matters , is sufficient to declare his Mind and Will in the Negative . And so you know 't is in all last Wills and Testaments among Men , if it be not expressed in the Affirmative , it needs not be expressed in the Negative ; and if not because 't is not forbidden it may be done , so may a hundred things more ; nay , many Jewish Rites and Popish Innovations too , for where are they forbid ? The sum therefore of our Answer to all you say upon this account , is this ; The Privileges which are Rites , Ordinances or Sacraments , are not so many as you would have , or so many as the Jews of old had , nor are they to be administred according as you fancy or approve of , or according to your Reasonings , but according to God's express Appointment . Rightly doth Mr. Ball in his forementioned Book speak , Posit . 3 , 4. p. 38. But in whatsoever Circumcision and Baptism do agree or differ , we must look to the Institution , and neither stretch it wider , nor draw it narrower than the Lord had made it ; for he is the Instituter of the Sacraments according to his good Pleasure ; and it is our part to learn of him , both to whom , how , and to what end the Sacraments are to be administered , how they agree , and wherein they differ : in all which we must affirm nothing , but what God hath taught us , and as he hath taught us . Were it not thus , how could we deny or oppose the Papists seven Sacraments ? or condemn Salt , Oil Spittle to be used in Baptism , which they use in it , seeing these are not forbid ? But well saith Tertullian , Is it lawful , because it is not forbidden ? 't is therefore not lawful , because 't is not commanded . You say , Pag. 10. before you end this Argument , Let me suggest one thing more to your Considerations , namely , What a mighty Stumbling-Block this Doctrine of the Anabaptists lays in the way of the Jews Conversion to Christianity ? Will this , say you , encourage a Jew's Conversion to embrace the Religion of Jesus , to tell him of the high and glorious Privileges that he shall be interested in himself upon his believing on him , but for his Children they are cast out ? Answ . Did this stumble them in the Apostolical Days , who were told , that Circumcision availed nothing , nor Vncircumcision ? the truth is , if Circumcision availed nothing , but was a Yoke of Bondage , then why should that stumble them ? It might be a greater Stumbling-block in their way , to tell them their Church-State , and all their Privileges are now gone , and now they must not look upon themselves better than the Gentiles ; no more Scepter in Judah , no Land of Canaan , no Temple , no High-Priest , the Levites Sons , as such , now no more Ministers , no Succession of Priest-hood : What of all this , when they hear of better Privileges for them ? And that their Infants who die , may go to Heaven , tho not circumcised nor baptized ? and if they live to be Men and Women , and do believe , ( or God doth please to call them ) the Promise of Pardon of Sin , and of the holy Spirit is to them , and that they shall be saved , Acts 2. 39. Are not they and all others told , that old things are passed away , and all things are become new ? &c. 2 Cor. 5.16 . Wherefore henceforth we know no Man after the Flesh : it seems then that heretofore there had been a knowledg of Persons after the Flesh ; and 't is plain there was , that because the Jews were of the natural or fleshly Seed of Abraham , and were therefore all of them admitted to the Privilege of external Church-Membership , while others were exempted : But we see the Apostle resolves henceforth to disclaim any such Value , Esteem , Preference or Knowledg of them , or any others , upon the account of meer fleshly Descent . And to this very purpose immediately subjoins in the following Verse , Therefore if any Man be in Christ , he is a new Creature ; old things now are past away , and all things are become new : the old Church and old Church-membership , Privileges , Rites and Ordinances , and a new Church-State , new Ordinances , new Rites , a new Seed , and a new way of Introduction unto the participation of Gospel-Priviledges and Church-membership ; and if this should stumble them , who can help it ? We know they have stumbled upon as bad Rocks as this . Moreover , denying Infants any right to Gospel-Ordinances , cannot fill the Mouths of Jewish Children with clamorours and passionate Complaints against Christianity , because they could not see Jewish Children had such benefit by Circumcision as you intimate : no , no , they must yield to the Soveraign Will of the great Lord , and plead for no more Privileges , nor any otherwise than he sees good to ordain and appoint . I am sure , if what you say was true , it is enough to fill the Mouths of poor Unbelievers Children among us who are Gentiles , with clamorous Complaints against their Parents , if they did regard what you say : and doubtless there are more of them , I mean more Children born of Ungodly Parents , than such born of Godly Parents : And what may they say , and how may they expostulate their own Condition ? Alas ! alas ! sad is our State , our Parents were wicked and ungodly People , and we are by that means left of God ; to us belongs no Covenant , no Sacraments , nor hopes of Mercy ; God hath taken none but the Children of Godly Persons into Covenant ! We were baptized , alas , but had no right to it ; our Condition is as bad as the State of the Children of Pagans and Turks ! Sir , if People did consider well the Purport of your Doctrine , they must needs have their Hearts rise against you : Nay all or most Children may be in a doubt , whether their Parents were truly godly , and so in Covenant or not ; for if not , you must fly to some other Argument to prove their Baptism and Church-Privileges , than that of their Parents being in Covenant . True , the case under the Law was another thing ; for if their Parents were Jews , or the natural Seed of Abraham , whether godly or not , yet they knew they had right to those external Privileges . And so much to your Absurdities , and they are returned on your own Head. In pag. 11. you lay down your Arguments to prove the Covenant made with Abraham was a Covenant of Grace . 1. From the Language and Expression of it . 2. From the Duration of it . 3. From the Blessings by it . 1. Your first Note is this ; The Language and Expression of it , Gen. 17. 7. I will be a God unto thee , and to thy Seed after thee . Now ( say you ) is not this a pure Gospel-Phrase , and shews it to be a Covenant with Abraham in Christ ? I pray , how comes the Almighty God ( who upon the Breach of the Covenant of Works made with us in Adam , became our enraged Enemy ) to be a God unto fallen Man , any other ways than by a Mediator ? &c. Answ . 1. I have proved that Covenant made with Abraham , was a mixt Covenant ; and I deny not but the Covenant of Grace made in Christ was promised to Abraham , which takes in only the true Spiritual Seed , and to all those God is in a special manner become a God unto . 2. Evident it is , all manner of God's Covenanting Transactions since the Fall , of what nature soever , have been no other ways , than through the interposition of a Mediator ; as that with Noah about the Flood , &c. Gen. 9.8 , 9. in that God shewed himself to be the God of the Old World ; and so he is by Creation and Providence , &c. Yet it doth not follow , that Covenant was the Covenant of Grace , or that God hath received them into special favour with himself . So when God gave out that fiery Law on Mount Sinai , he told them , Exod. 20.2 . I am the Lord your God , &c. This was the very Introduction to that part of the Law which was written in Stone ; which nevertheless the Apostle expressly calls it , A Ministration of Death and Condemnation , 2 Cor. 3.7 , 8. and that it killed , and could not give Life . Now must this be a Covenant of Faith or Grace ? How is it then that the Apostle Paul says , The Law is not of Faith ; also the Covenant of Grace giveth Life ? But I argue thus , The Law could not give Life ; Ergo , The Law was not a Covenant of Grace . And so much to your first Note , or Observation . 2. Your second Observation is , The Duration and Continuance of this Covenant made with Abraham , the Lord calls it an Everlasting Covenant , &c. Answ . You might have left out this , only it helps to add to the number ; you have answered this your self , in saying , The Hebrew word for Everlasting , sometimes signifies no more than a long continuance of Time. Sir , We know it very well ; and those Mosaical Rites that ended in Christ , are said to be for Everlasting . But when the Lord saith , he will be a Person 's God , for ever and ever , or everlastingly , it denotes his being so to all Eternity : But God never said he would be the God everlastingly , or to all Eternity , to all who were concern'd in the Covenant of Circumcision : Nor was he Ishmael's God so , though Circumcised ; and has he not cast off that whole Nation of the Jews , with whom he made that Covenant ? and is not so their God now , though he is , I confess , to all Eternity , or everlastingly , the God of all Abraham's Spiritual Seed , viz. all true Believers in Christ . 3. Your third and last Argument or Note , to prove the Covenant of Circumcision a Covenant of Grace , is taken from the Benefits and Blessings conveyed by it ; To be a God unto him , and to his Seed , and that everlastingly , is a most comprehensive Gospel-Blessing ; for hereby God gives a Person an Interest in all that he is , and in all that he has , so far as can be communicated to a Creature . This Blessing promised to Abraham , comprehends Christ , Grace , Holiness here , and Glory and Happiness hereafter . And accordingly we find the Apostle , Heb. 8. uses the same Expression with this of God's to Abraham ; I will be to them a God , and they shall be to me a People . Answ . This is idem , & bis idem , culpandum est , the same again which is already answered . Sir , Is God everlastingly a God to Abraham , and to all his fleshly Seed ; and to Believers , who are the Spiritual Seed of Abraham , and to all their fleshly Seed ; I say , is this so ? Does God give himself , all he is , and all he has , to every Believer , and to all his fleshly Seed ? Have all their Children , or every one of them , Christ , Grace , Holiness here , and Glory and eternal Happiness hereafter ? Or are you not to be justly blamed thus to jumble things confusedly together ? 'T is true , the Covenant of Grace made with Abraham , and all his true Spiritual Seed , ( who are the Elect ) have Interest in all God is ; and has so far as it can be communicated to Creatures ; and we know they have Christ , ( as well as are Christ's , as Paul notes , Gal. 4. ) and Grace here , and shall have Glory hereafter : But a multitude of Abraham's natural Off-spring , and the natural Off-spring of Believers , have neither Christ , nor Grace , nor shall be saved , but perish eternally . Therefore this may serve for an Answer , with what I have proved before , touching the Nature of that two-fold Covenant made with Abraham . To what you speak in the second place , pag. 12 , 13. as also in your third Reply , viz. If the Covenant which God made with Abraham , be one and the same with the Covenant of Grace ; then our Infant-Seed have right to Baptism . Answ . You had this before , and I have already answered it , only I shall add a Passage or two of Martin Luther . Paul therefore concludeth with this Sentence , ( saith he ) They which are of Faith , are the Children of Abraham : That corporal Birth , or carnal Seed , make not the Children of Abraham before God : As if he would say , There is none before God accounted as the Child of this Abraham ( who is the Servant of God , whom God hath chosen and made Righteous by Faith ) thrô carnal Generation , but such Children must be given before God , as he was a Father , but he was a Father of Faith , was justified , and pleased God ; not because he could beget Children after the Flesh , not because he had Circumcision under the Law , but because he believed in God , He therefore that will be a Child of the believing Abraham , must also himself believe , or else he is not a Child of the Elect , the believing and the justified Abraham ; but only the begetting Abraham , which is nothing else but a Man conceived , born and wrap'd in Sin , without the forgiveness of Sins , without Faith , without the Holy Ghost , as another Man is , and therefore condemned : Such also are the Children carnally begotten of him , having nothing in them like unto their Father , but Flesh and Blood , Sin and Death , therefore these are also damned . This glorious boasting then , we are the Seed of Abraham , is to no purpose . Thus far , and much more to the same purpose he excellently dilates upon . Mr. Perkins on the Galatians , concerning the Covenant made with Abraham ; The Seed of Abraham ( saith he ) is the Seed , not of the Flesh , but of the Promise : And this Seed is , first , Christ , and then all that believe in Christ ; for all these are given to Abraham by Promise and Election of God. Moreover , this Seed is not many , ( as Paul observeth ) but one . It is objected , That the word Seed is a Name collective , and signifies the whole Posterity of Abraham Answ . It doth sometimes , ( saith he ) but not always : for Eve saith of S●th , God hath given me another Seed . Again , ( he saith ) this one particular Seed of Abraham , is Christ Jesus ; here by the name Christ , first and principally the Mediator ; and then , secondly , all Jews and Gentiles believing , that are fit and grafted into Christ by Faith. St. Paul saith , The Children of the Flesh , these are not the Children of God ; but the Children of the Promise are the Seed of Abraham , Rom. 9.8 . Now this Covenant we grant thus made with Abraham , is one and the same with the Covenant of Grace ; but what does this signify to the Infants , or fleshly Seed of Believers , as such ? And thus I shall pass to your next Argument , pag. 14. CHAP. III. Wherein Mr. Burkitt ' s other Arguments are answered , viz. ( 1. ) Infants are capable of the Spiritual Benefits by Baptism . ( 2. ) Also that they have habitual Faith. ( 3. ) That Christ has Lambs in his Fold , therefore Infants . ( 4. ) Infants are capable of Christ's Blessing ; they were brought to Christ , and received by him . ( 5. ) Infants are in Covenant with a federal Holiness , therefore may be baptized . YOur third Argument , to prove Infants ought to be baptized , is this , viz. If Infants are capable of Spiritual Benefit by Baptism , then Baptism may and ought to be administred to Infants ; if they are capable of the inward visible Grace , sure they may partake of the outward and visible Sign ; if the Word of the Promise doth belong to them , surely the Seal of the Promise ought not to be withheld from them . But , say you , the former is true , viz. That Infants are capable of Benefits by Baptism ; therefore the latter is true , they ought to be Baptized . There are , amongst others , two special Blessings , and spiritual Benefits which Infants are capable of by Baptism , namely , Remission of Sin , and Regeneration . 1. Remission of Sin ; this being an Act of gracious Favour in God , discharging a Person from his obnoxiousness to Wrath upon the score of Guilt contracted , an Infant is certainly as capable of this Act of Favour , as a grown Person . To prove this , you bring in a Simile , That an Infant of a Traitor is as capable of the benefit of the King 's gracious Favour , as the Father himself . Suppose the King should send for a Traitor's Child out of the Cradle , ( say you ) and before all his Courtiers declare , That whereas the Blood of that Child was attainted by its Father's Treason , and therefore , according to Law , it s whole Inheritance became forfeited to the Crown ; yet , says the King , I will pardon this Infant freely , and restore him to all his forfeited Rights ; and in token thereof , I command one of my Ministers to wash the Infant in pure Water , signifying thereby to all my Subjects , that he is cleansed from his original Attainder and Corruption of Blood , and that I am perfectly reconciled to him . I demand , ( say you now ) whether any one can truly say , that this Action was insignificant to the Child , because he did not understand it ? &c. Answ . Were not the Male Infants of Believers before Abraham's days , as capable of the Priviledges and Benefits of Circumcision , as Abraham's Male Infants were ? If so , why were not they Circumcised ? If you say it was , Because God did not require them to be Circumcised , they were not commanded to do it : Even so say I , God hath not commanded Believers to baptize their Infants ; therefore whatsoever Benefit or Blessing they are capable of , it signifies nothing in the Case , unless there was a Command or Law given us to baptize them . 2. Might you not as well argue , that Infants are capable of the Benefits or Spiritual Blessings signified by the Sacrament of the Lord's Supper , therefore may partake of that also ? Are not they capable of Redemption from Sin and Wrath , by the breaking of Christ's Body , and shedding of his Blood ? 3. And are not Infants of Unbelievers , nay , Turks and Pagans , capable of the Spiritual Benefits signified in Baptism ? sure , as considered in themselves , they are : and why then may they not be baptized also ? 4. Sir , 'T is not such are capable of receiving a Favour or Priviledg from God , but rather who he hath in his Sovereign Wisdom granted that Privilege unto : And let me tell you , your Simile quite overthrows your own Argument ; for if God , because he is graciously pleased to acquit our Children who die in their Infancy , from the Original Guilt they brought into the World with them , through the Atonement made by Jesus Christ , and in token thereof had commanded us to baptize them , the Case was clear , and our Controversy was at an end : but since he has not required us to do any such thing , whatever Grace or Favour he is pleased to afford to any of our Infants , we have no Warrant to baptize them ; his Will and Law , and not our Fancies , being that which gives us Authority to do all we do in his Name or Worship . If God had commanded us to baptize our Infants , we would no more say that Action would be insignificant to our Children , no more than Circumcision was to Children under the Law , whom God required to be Circumcised . 5. Besides , in the last place , Baptism doth not , by God's appointment , belong to them who are capable of the Benefits or Blessings signified thereby , as Remission of Sin and Regeneration , &c. but only to such who are capable to repent and profess Faith in Christ ; these we say , and none else , ought to be baptized , if the Royal Charter , or Grant of the Lord Jesus , be observed in the case of a regal Right to Baptism , Suppose the King should grant to you , and to all in your Parish , ( who have been Traitors to him ) who are skilled or learned in the Mathematicks , and understand the Law , to be Officers in some of his Courts , and will then also upon submission pardon you and them of all your horrid Crimes : will you upon this , carry up several ignorant unskilful Persons who are in your Parish , tho as guilty of Treason as your selves , and offer them to the King to be Officers and Clerks in his Courts ? who indeed , as they are untaught in that Art , so see not their own Guilt , nor submit themselves to the Mercy of the King , and say yet they are capable of Pardon , and to receive the Sallary also . Sir , All that are to be baptized , are , by virtue of the great Commission of our Saviour , to be first taught and made Disciples by teaching ; and take heed you add not to his Word , nor attempt to invert the Order of the Charter and gracious Grant of the King of Heaven and Earth ; nor go about , as you do , to make void his Commands by your own Traditions . 2. In pag. 15. you say , Infants are not less capable of Regeneration of their Nature , than of Remission of Sins , it being certain that no unclean thing can enter into Heaven , that none can be saved whose Natures are not renewed ; either the sanctifying Grace of God ( say you ) must be allowed Infants , or Salvation must be denied them . Regenerating Grace is called by St. John , the Seed of Grace , 1 John 3.9 . No way hinders , but that the Soul of an Infant may be as capable of this Seed , as of a grown Person : for , say you , I argue , thus , ' If the Image of God , consisting in Holiness , was received by the Soul in the first Creation , without the Soul's Contribution to the Production of it , Why may not the same Image of God be restored to the Soul in the second Creation , without the Soul's Concurrence and Co-operation to the Restitution of it ? for why may not the Spirit of God produce in an Infant that imperfect ●egeneration whereof we are now speaking , as well as he did that perfect Holiness in which our first Parents were originally created ? 1. I answer , Were there not a dangerous Sting in the Tail of some of your impertinent Interrogations , I might pass them all by without any further Answer than I have before given you . Sir , who questions the Power of God , who is a free Agent , and may do what he pleases ? He may , 't is true , regenerate an Infant , or change the Nature of a Child in its Mother's Womb ; and may be doth change , or regenerate the depraved Nature of those Infants who die in their Infancy : but who knows what Infants they are he thus works upon , and fits for Heaven ? Secret things , I tell you again , belong to him . 2. But should God tell us which Infants Hearts and Natures he hath thus renewed , yet that can be no ground or warrant to us to give them the Sacrament of Baptism , no more than the Sacrament of the Lord's Supper ; and you know well enough the first Fathers of the declining Church brought in Infant-Baptism to wash away that Pollution of their Nature , or free them from the Guilt of Original Sin ; and also those Fathers gave the same Infants the Lord's Supper , and had indeed as good Authority from God's Word to do the one as the other . And assure your self they shamefully erred in both , because both were done without any Warrant or Allowance from God. But , Sir , how inconsistent are you with your self ? even just now you tell us that the Infants of Believers are in Covenant with God , ( as well as their Parents ) and are therefore holy , and from that ground ought to be baptized : But now it seems as if that Argument was gone with you , and notwithstanding that federal Holiness , they are unclean ; and unless they have actually sanctifying Grace , and their filthy Natures are changed , they cannot be saved : You just play the part of a Fencer , and resolve to try your Skill with every Weapon , one while you are a Presbyterian , another time a Church-of - England-Man . But , Sir , speak , doth Baptism change the Nature , or regenerate the Child , or doth it not ? the Seed which St. John speaks of , he affirms remains in those Persons in whom it is wrought , sow'd or infused : see 1 Joh. 3.9 . And no doubt , was there indeed such a Divine Habit , or Seed of Grace infused into Infants in their Baptism , but it would appear in their Lives when grown up . Such as is the Cause , such is the Effect , or Product that is produced , i. e. if Regeneration was wrought in all the Infants you Rantize , Holiness would be the Effect of it , when they come to Age of Understanding ; but all Men see the contrary , i. e. they shew their evil and unclean Natures as soon , nay , before they can speak plain ; therefore you preach false Doctrine , if you affirm that Baptism renovates or changes their Nature . Nay , and were it so , all that are baptized would be saved ; Shall one Soul who passes through Regeneration miss of Salvation ? Reverend Stephen Charnock , tho a Pedo-baptist , speaks more like a Divine and Logician than you do . See his Book on Regenerat . sol . p. 75. saith he , Many Men take Baptism for Regeneration ; the Ancients usually give it this term ; one calls our Saviour's Baptism , his Regeneration * : this confers not Grace , but ingageth to it : outward Water cannot convey inward Life : How can Water , an external thing , work upon the Soul in a Physical manner ? Neither can it be proved , that ever the Spirit o● God is tied by any Promise , to apply himself to the Soul in a gracious Operation , when Water is applied to the Body . If it were so that all that were baptized were regenerated , then all that were baptized should be saved , or else the Doctrine of Perseverance falls to the ground . And again he says , That some indeed say that Regeneration is conferred in Baptism upon the Elect , and exerts it self afterwards in Conversion : But how so active a Principle as a spiritual Life , should lie dead and asleep so long , even many Years , which intervene between Baptism and Conversion , is not easily conceivable ? So far Mr. Charnock . 'T is well you call it an imperfect Regeneration , Abortive , or a Monster no doubt ; for Baptism forms no Child of God : if it did , how come Simon Magus , who was baptized , to miss of Regeneration ? Acts 8.13 . And indeed this is an easy way to Heaven ; I mean if there is no need of further Regeneration than that poor Babes have in Baptism . I know your Church saith , that an Infant is made thereby a Child of God , a Member of Christ , and an Inheritor of the Kingdom of Heaven . Sad Doctrine ! God deliver England from such Guides as teach the common People : Nay , all who will be led or taught by them , that Baptism makes them Christians , and so never teach them to look after any other Regeneration , tho such whom you baptize , as you call it , if they live , when they are grown up , prove wicked and ungodly Persons , or carnal Worldlings . Sir , take heed what you do , lest the Blood of your deceived and miserable People be required at your hands . Is not this to heal the hurt of your People slightly , and to cry , Peace , Peace , when there is no Peace ? This is the Sting I saw in the Tail of your Argument . You ask many Questions , Why may not this be so : and , Why may not that be so ? Who taught you thus to argue , what do you prove ? But that which troubles me most is this , viz. That after you have put forth these unlearned and weak Questions , you draw Conclusions therefrom , with daring Boldness , after this manner , viz. What an high Affront then do these Men give to the Omnipotency of the holy Spirit , who affirm , that it is as vain a thing to hope and pray , that Almighty God should regenerate an Infant with his holy Spirit , as to expect that he should illuminate a Stone or a Tree ? * pag. 16. But , say you , if Infants are found capable Subjects of regenerating Grace , and Remission of Sin , as , I hope , appears , then surely they are capable of Baptism ; for the outward visible Sign ought not to be denied to such as are capable of the inward spiritual Grace . Answ . 1. Sir , you are to be rectified , Do we deny the Omnipotency of the holy Spirit ? none of us never doubted of the Power of the Spirit in regenerating an Infant , if he pleases so to do ; but you are to prove God doth do it , and that by Baptism too ; for that 's the thing you seem to contend for , which we deny : we say , God can of Stones raise up Children to Abraham , if he pleases . 2. We do affirm , you have as much ground of Faith from any Promise of God , to pray that God would illuminate a Stone or a Tree , as you have to pray God by Baptism he would regenerate one Infant . If you pray not in Faith , you sin ; and if you have no Promise of God to ground your Faith upon , when you pray God by Baptism to regenerate an Infant , then you cannot pray in Faith. Two things you are to prove ; ( 1. ) That God doth require you to baptize Infants . ( 2. ) Prove that Baptism is appointed of God to regenerate Children , or the Adult either , if you can . 3. I do say that Baptism doth not belong to them who may be said in a remote sense to be capable of Regeneration ; for Unbelievers are capable of Regeneration ( or else sad is their condition ) and are they therefore capable of Baptism ? Baptism is not an outward Sign of what a Person is capable of , or may have hereafter ; but of that thing , or inward spiritual Grace the Person baptized hath at present ( or gives some evidence of ) before , or at the time when he is baptized ; and for this I could cite you divers of the Ancient Fathers , and Modern Divines . You may be as capable to be a Justice of Peace ( as far as I know ) as you are to be a Preacher ? may you therefore give forth Warrants , and exercise that Office ? 4. And lastly , I must tell you , Infants are not in an ordinary way capable of the Image of God , tho they may be capable of Grace and Salvation by Christ ; because the Image of God consisteth in Knowledg , Col. 3.10 . And have put on the new Man , which is renewed in Knowledg , after the Image of him that created him . Hence our Annotators tell you , that in Regeneration , or in restoring the lost Image of God , the Understanding must be enlightned ; and are Children capable of an enlightned Understanding , who have no Understanding at all ? or do you pray God would work Miracles ? Would it not be a miraculous thing to see a Babe of two or ten days old , to have such Knowledg of God and of Jesus Christ ? Obj. But in Pag. 16. you argue upon us thus , viz. Circumcision was instituted for the same end that Baptism is ; and the Party circumcised , was under the same natural Incapacity with the Person baptized : And from hence you charge us with Arrogancy , as if we would make our selves wiser than God. 1. I answer ; We have proved Circumcision was not instituted for the same end that Baptism is , but for several other Grounds and Reasons ; therefore what you say is not true . See our Answer . 2. And does it follow , because God commanded Abraham to circumcise his Male Infants , that you may command Parents to baptize their Infants , both Males and Females , who are not the Subjects Jesus Christ has commanded in the New Testament to be baptized ? And do not you herein make your selves wiser than God ? O how justly may this Arrogancy be retorted back upon your selves ! Your Brethren , the Athenian Society , in two or three of their Mercuries , tell us , in some parts of the World they circumcise their Females ; and no doubt of it , they have as good ( or better ) Authority so to do , as you have to baptize Children . See Vol. 7. Numb . 7. Where they say , The Creophagians , Arabians , some of the Descendants of Ishmael , did judicially circumcise not only Males but Females . Also the Ethiopians , especially in the Dominions of Prester John , circumcise Females . And for further Information , they direct to Bartho . de Antiquit. Puerperi , Bellonius , Caelius Rhodoginus , and several other Histories and Authors . May be they argue as you do , the Females are capable as the Males , of the Benefits of Circumcision , and therefore may Circumcise them . 3. Our Argument , I must tell you again , lies not so much in that Infants are uncapable of any Spiritual Benefit by Baptism , ( had it pleased Almighty God to have commanded them to be baptized , as he did the Circumcision of Infants ) but in that first we cannot find , directly nor indirectly , I mean either by Precept , Example , or good Consequences from all God's Word , 't is his Mind or Will they should be admitted to Baptism . Secondly , Because they have not those previous Qualifications , which according to the positive and express Law of Christ , is necessary in all that ought to be baptized ; therefore in p. 16 , 17. you set up a Man of Straw of your own making , and then fight with it . Had God required Infants to be baptized , who could argue against their being capable of it ? However since actual Faith , and the profession of it , is required of all that are to be baptized ; we say , Infants who are uncapable to act Faith , are not , cannot be proper or fit Subjects for that Sacrament . 2. Because none are to be baptized by virtue of Christ's Law and Commission , Matth. 28. but such who are made Disciples , by being first taught . Infants who are not capable so to be made Disciples , ought not to be baptized . And to these two Arguments , we will now see your Answer , pag. 18. of your Book , which is as followeth , viz. That a Profession of Faith is necessarily required before Baptism in all Adult Persons , that is , Persons grown up to riper Years , who are ( say you ) the Persons whom our Saviour meant when he said , He that believeth , and is baptized , shall be saved ; as most evidently appears by the words following , He that believeth not , shall be damned , Mark 16.16 . What! must all that die in their Infancy go to Hell for an Impossibility ? The Text only intends such , as by hearing the Gospel preached , are capable of actual Faith : such as enjoy the Means of Faith , and yet live and die in neglect of Faith , and contempt of Baptism , shall certainly be damned ; 2 Thess . 3.10 . says the Apostle , If any Man will not work , neither let him eat ; that is , such as are capable to work , must not eat : But must Children be starved , because they cannot work ? Thus say you here , Children lie under a natural Incapacity of professing actual Faith ; therefore the first Text doth not concern them any more than the latter . Answ . I. Sir , You have given away your Cause now for ever . If this Text , Mark 16.16 . does no more concern Infants than that in 2 Thess 3.10 . then be sure , as they having nothing to do with Faith , so have they nothing to do with Baptism ; for all the Learned generally , as one Man , do and must confess , the Commission of our Saviour is our great Warrant and Rule for Baptizing ; Therefore ( saith Mr. Baxter ) if we find it not here , where have we it ? Now this in Mark contains the Commission of Christ , viz. who they be that he would have to be baptized , and they are such who believe , ( Matthew says in repeating the words of the same Commission ) such who are discipled , or made Disciples : And you say , Infants are no more concerned in this Text , than in that , where the Apostle only intends Men , who will not work , which all know doth no ways refer to Children , so that the Dispute might well here end . By your own concession , Infants are not concerned in the Commission . 2. You say , the Adult are here intended ; we say so too : Whither then will you go for your Infants Right to Baptism ? We can prove , from many Texts , Infants ought to eat , though they cannot work . But how will you prove Infants ought to be baptized by any other Scriptures , if not from the Commission , though they do not believe , or have not actual Faith ? 3. May you not as well argue thus , viz. If Children have mortal Bodies , they must be fed at their Parents Table , and eat Bread , though they cannot work . So because they have immortal Souls , therefore they must be fed at the Lord's Table , and eat the Lord's Supper , though they can't believe nor discern the Lord's Body by Faith. The Apostle saith , Let a Man examine himself , and so let him eat ; but this is only required of Adult Persons , and 't is such St. Paul means : But Infants who are capable to receive spiritual Benefit by Christ's Death , they must have the Medicine also ; may you not argue thus as well ? Pray , Reader , observe what a kind of Doctrine this Man asserts . I demand , ( say you ) Whether according to the Mind of God , gathered from the words of the Commission , the Remedy prescribed should be administred only to grown Persons , because they only are capable of understanding and believing the Virtue and Efficacy of it ? Sure every rational Man among you would conclude his Child capable of the Remedy as well as himself , altho ignorant of the Virtue that is in it , and only passive in the Administration of it ; and that it would be Cruelty , yea Murder in the Parent , to deny the Application of it to all his Children . Reply ; I stand amazed at your Ignorance and Folly. Does it follow , because Children are capable to receive a Medicine against the Plague or bodily Distemper , are they therefore capable of Baptism and the Lord's Supper ? If capable of one , say I , of the other also ; for as a Man is required to examine himself , and to discern the Lord's Body in the Lord's Supper , so he is required to repent and to believe in Christ ▪ that comes to Baptism . 4. I would know how you prove Baptism to be the Medicine appointed to cure the Soul of the Plague of Sin ? Is not this to blind the Eyes of poor People , and make them think that an external Ordinance saves the Soul ? If not thus , how can it be Cruelty , yea Murder , in Parents , to deny the Application of Baptism to their Children ? The Ancient Fathers , from that in John 6.53 . Vnless a Man eat the Flesh of the Son of Man , and drink his Blood , he hath no Life in him ; gave Infants the Lord's Supper , thinking our Saviour ( like as the Papists do ) meant that Sacrament , when indeed he meant only of 〈◊〉 by Faith on Christ crucified . But however , their Argument for giving Infants one Sacrament , was as good as yours for giving them the other : But when they are as capable to repent and believe , and are helped so to do as they are , and do eat Bread , let them have both Baptism and the Lord's Supper ; and till then , if God's Word be the Rule of our Faith and Practice , ( and not our own Fancies ) they ought to have neither ; yet the Remedy or Medicine , which is Christ's Blood , we deny not , but dying Infants may be capable of . 5. Sir , You seem to be no true Son of the Church of England , for they it seems positively affirm , Repentance , whereby a Person forsakes Sin , and Faith , whereby he stedfastly believes the Promise of God made to him in that Sacrament , is required of those who are to be baptized ; nay and of little Babes too , therefore the Sureties answer for them , that they do believe and repent , or forsake the Devil and all his Works , &c. the Child answers by Proxy . Your Church baptizes no Child but as a Believer , and a true penitent Person . What is this your Argument good for ? even nothing . How now , are you wiser than the Church ? no doubt she believes as we do . All that are proper Subjects of Baptism , are comprehended in the Commission , and must be as such , whether Adult or Infants , who profess Faith and Repentance : But you it may be foresaw the Snake in the Grass , viz. that God-fathers and God-mothers is a Tradition , and none of God's Appointment ; nor are they able to perform those things for the Child , which they promise for him , and in his Name . And therefore make use of another Argument , and would have them baptized without Faith , or upon their Parents Faith , of which your Church speaks nothing . As to your Comparison , 't is not worth mentioning : Baptism ( as I have told you ) doth not cure the Soul of Sin , but 't is the Blood of Christ applied by Faith : And now do we say , no Child can have the Benefit of that Sovereign Remedy , because not capable to believe , by reason Men and Women must receive it by Faith , or perish . God ( as Dr. Taylor observes ) may have many ways to magnify his Grace , through Jesus Christ , to them , which we know not of , who die in their Infancy , yet have we no Authority to baptize them , any more than to give them the Lord's Supper . 6. Sir , You talk at a strange rate , as if you regarded not what you say or affirm , while you bring Similitudes to teach People to believe Baptism is the Balm to cure the Contagion of Sin ; and as if the application of it saved a little Babe from Hell , and they guilty of murdering the Souls of their Children , who deny to baptize them . I had thought you would not have lain greater stress upon Childrens Baptism , than on Childrens Circumcision , since you would fain have them run parallel-wise . Pray , what became of the Jews Female Infants , were they damned ? And what became of their Male Infants , who died before eight days old ? for they broke God's Law , if they Circumcumcised them , ( though sick and like to die ) if they were not full eight days old . Blush for the sake of your precious Soul , and take more care for time to come , to what you Preach and Write . But to proceed : In pag. 19. you say , Tho Children have not actual Faith , yet they have habitual Faith , Faith in Semine , and so are potentially Believers . As for Instance , Infants have not Reason ; yet because they have a Principle , we call them reasonable Creatures . Thus Infants , whilst such , have not the Use and Exercise of Faith , but have it in the Root , and so may be called Believers initially . Ans . 1. Dr. Taylor clearly confutes this Conceit of yours ; Some there be ( saith he ) who argue stiffly for Infants having habitual Faith ; but ( saith he ) is there any Precedent , Concomitant , or Consequent to this pretended Habit ? This strange Invention is absolutely without Art , without Scripture , Reason or Authority . Answ . 2. Why may not the Infants of Unbelievers have the same habitual Faith , as well as the Infants of Believers ? Also may not Pagans , especially those who may come where the Gospel is preached , be potentially Believers , and be baptized , before they believe upon the same Argument ? 3. If they had the Habit of true Faith , that Habit would appear afterwards , and they would need no other Sacred Habits to be infused into them ; but we see in Infants baptized ( as you call it ) when grown up , the Evil Habits of Sin , but no Sacred Habits of Grace , or Divine Faith , or Seed of Regeneration sown into them at all . What is in the Root , will shew it self in the Branches and Fruit ; but we having fully answered this weak Assertion already , shall say no more to it now . You add , That Infants born within the Bosom of the Church , of believing Parents , tho Faith of the Parents is to them at present , instead of an outward Profession in their own Persons ; for ( say you ) though no Child is saveable by its Parents Faith , yet the Child is baptizable by virtue of its Parents Faith , because the Parent receives the Promise of God , both for himself and his Seed , Acts 2.39 . 1. I answer ; Let all Men judg of that Confusion which attends your Arguing and Arguments for Infant-Baptism : One while the absolute Ground and Plea you bring to prove it , is the Covenant made with Abraham . Sir , If that will do , and be sufficient , stand by it : but alas you dare not trust the whole Structure on that crazy Foundation ; therefore now you go to the immediate Faith of the Parents , and thus without any Ground or Authority from God's Word , you build your childish Practice upon your own Dream : Why not , as your Church teaches , upon the Faith and Profession of the Sureties ? why the Faith of the immediate Parents ? Those Texts you mention , Acts 2.39 . 1 Cor. 7.14 . as we shall hereafter shew , prove not what you here affirm , nor any thing like it . 2. If the Parents Faith will serve for the Child , why not the Parents Baptism serve for the Child as well ? Take again what the Bishop of Down hath wrote on this Argument of yours ; Some say ( saith he ) Infants have an Imputative Faith ; but then so let the Sacraments be too ; that is , if they have the Parents Faith , or the Churches , then so let Baptism be imputed also by derivation from them ; and as in their Mother's Breast , they live upon their Mother's Nourishment , so they may upon the Baptism of their Parents , or their Mother the Church : for since Faith is necessary to the susception of Baptism , ( and they themselves confess it , by striving to find out new kinds of Faith to daub the Matter ) such as is the Faith , such must be the Sacrament ; for there is no proportion between an actual Sacrament , and an imputative Faith , this being immediate and necessary in order to that . ' Thus far Dr. Taylor . 3. I wonder ( as I have formerly said ) what Faith 't is you suppose to be in Infants : When will your Trumpet give a certain Sound ? Is it the Faith of the Church , as Thomas Aquinas asserts , which is intailed upon all who are within the Pale thereof , or in her Bosom , to use your words ? Or is it an imputative Faith from the Parents , as Musculus , you , and others maintain ? Or is it the Faith of the Gossips or Sureties , as your Church says , i. e. others believe for them ? [ Wonder , O Heavens , and be astonished , O Earth ! are these thy Teachers , O England ? ] ; Have they a justifying Faith , as Mr. Baxter intimates ? Or a dogmatical Faith only , as in Mr. Blake's sense ? Some say 't is a Physical Faith , some a Metaphysical , and some a Hyperphysical Faith. Some say they are born Believers , others say they are made Believers by Baptism . See what Confusion you Pedo-Baptists are in . An actual Faith you dare not say they have , because they have no Act of Understanding : Besides , how can any Man know they have Faith , since he never saw any sign of it ? neither was he told it , by any that could tell . Object . But then , Pag. 19. you bring in our Objection : Infants are not capable of Ministerial Teaching , therefore not of Baptismal Washing ; because Teaching must go before Baptizing , according to the order of the words in our Saviour's Commission , Mat. 28.19 . Go , teach all Nations , baptizing them , &c. Your Answer is , That it is a mighty Weakness to infer from the order of the words , the necessary order of things . St. Matthew sets Teaching before Baptizing ; but St. Mark sets Baptizing before Teaching , Mark 1.4 . so that no conclusive Argument can be drawn from hence either way . Answ . I answer , you discover a great Abuse of the sacred Scripture . Sir , doth St. Mark , Chap. 1.4 . set Baptizing before Teaching ? Pray , good Reader , observe the Text , John did baptize in the Wilderness , and teach the Baptism of Repentance for the Remission of Sins . 1. Doth this Text , in the order of words , say , John taught Persons to be baptized , and then to repent ? if what you say were true , so the order of words must have been ; and then he had indeed taught contrary to our Saviour's Doctrine in the Commission in order of words , as recorded by St. Mat. 28.19 . 'T is called , saith our Annotators , the Baptism of Repentance , because Repentance was the great thing he taught : nay , and taught Repentance absolutely necessary in all who came to be baptized by him . The order of words are very conclusive here , and must not be inverted without palpable danger of God's Displeasure . John called upon all who came to his Baptism to bring forth Fruits meet for Repentance , and the order of words here do not contradict this ; for because Repentance was pre-requisite to Baptism , it is called the Baptism of Repentance ; and so the order of the words , if understood , shews , 〈◊〉 that Repentance went before baptizing , which directly agrees with St. Mat. 28.19 . Go , teach all Nations , baptizing them ; that is , such who have been taught or discipled ; and this was according to Christ's own Practice , Joh. 4.1 , 2. Jesus made and baptized more Disciples than John , ( mark Reader ! ) they were all Disciples which John and our Saviour baptized ; Jesus made them first Disciples , and so did John , and then baptized them . Had John Baptist , our Saviour , or his Apostles baptized one Infant , or one Adult Person , who made no Profession of Faith , the order of words were not so conclusive and demonstrative , but that they never did ( as we read of . ) Where therefore the order of Words , and order of Practice go together , and exactly agree , they ought not to be inverted ; and he that doth it , is greatly culpable before God , as I might shew in the Administration of the Sacrament of the Lord's Supper ; the order of words are , Christ first took the Bread , and brake it , and then the Cup : Would any dare to invert this order of words , and first take the Cup , &c. they may as well attempt so to do , as to put Baptizing before Teaching . Take what Mr. Perkins hath said concerning the order of words in the Commission : saith he , I explain the former thus . First , teach them ; that is , make them my Disciples by teaching them to believe and repent . Here we are to consider the order which God observes in making with Men a Covenant in Baptism . First of all , he calls them by his Word and Spirit to believe and repent : then , in the second place , he makes a Promise of Mercy and Forgiveness ; and then , thirdly , he seals his Promise by Baptism . They ( saith he ) that know not , nor consider this Order which God used in covenanting with them in Baptism , deal preposterously , over-slipping the Commandment of repenting and believing , and is the cause of so much Prophaneness in the World. This Divine Order Christ signifieth , when he saith , make them Disciples , and was always observed of God. Mr. Perkins as he was a very learned Man , so you know he was a Member of the Church of England , and how fully does he confirm what we say , and teach , and how does he confute your Notion and Practice ? Moreover , Mr. Richard Baxter , speaking of the Order of the Commission Christ gave to his Disciples , saith , viz. Their first Task is to make Disciples , which are by St. Mark called Believers . The second work is to baptize them , whereunto is annexed the Promise of Salvation . The third work is to teach them all other things which are after to be learned in the School of Christ . To contemn this Order , is to contemn the Rules of all Order ; for where can we find it , if not here ? I profess my Conscience is fully satisfied from this Text , that there is one sort of Faith — that must go before Baptism , the Profession whereof the Minister must expect . 2. You say , The true reason why Christ bid his Disciples first teach and then baptize , was , because he was sending his Apostles forth among the Heathen to convert them to Christianity , in which work we all know , that preaching of the Word must go before the Administration of the Sacraments , Pag. 20. Should , say you , the King of England send his Ministers into Foreign Plantations to convert the Indians to Christianity , they ought not to be baptized before they are taught , and instructed ; but when the Parents are proselyted , and make a visible Profession of their Faith , their Children may be baptized , and afterwards instructed ; as the Children of the Jewish Proselytes were first circumcised , and then taught : for tho Abraham was first taught and then circumcised , yet Isaac was first circumcised and then taught : so that the sense of our Saviour is this , teach such as are capable of teaching , and baptize such as are capable of Baptism . Answ . I answer , first , how inconsistent is this with what just before you asserted ? Do you not plead for Faith in some sense to be in all such , who by virtue of the Commission ought to be baptized , and therefore pretend that Infants have Habitual Faith , Faith in semine , &c. but now plead they may be capable of Baptism without Faith ; you also contradict what you before said about the order of words . Do you not positively now confess by the order of the words in the Commission , Teaching ought to go before Baptizing ? Sir , 't is a sign of a very bad Cause that puts you thus to try your Wit , and after all confound your self . 2. I ask you how Abraham ( who God commanded to be Circumcised , as a Seal of the Righteousness of that Faith HE had before circumcised ) could know he ought to circumcise his Son Isaac , &c. who had no such Faith , had not God given him an express Command to do it ? Had it not been in the words of his Commission , durst he , think you , have done it ? Be sure if he had , he had sinned in doing that which God commanded him not : So , and in like manner , since our Lord Jesus expresly in his Commission , commanded none to be baptized but such who are first taught , unless he had added , as in Abraham's Case , viz. when an Heathen is converted to the Faith , and baptized , you may baptize his Infants also ; how dare you add such Additions to Christ's Commission without his Authority , and so make the World believe , if you could , our blessed Saviour gave forth an imperfect Commission to his Disciples , which all Men must confess is the only Warrant and Rule of all Ministers to act by in the case of baptizing to the end of the World ? And doth he not say , Add thou not to his Word , lest he reprove thee , and thou art found to be a Liar ; by fathering that on Christ which he never said nor intended ? Suppose the King should send you with a Commission into a remote Plantation , and command you to act and do exactly according to the express words of the Commission , not to add to it , nor diminish from it , upon pain of being cast out of his Favour , and incur his Wrath and Curse ; durst you to do otherwise in any thing , under pretence it was his meaning , whereas he plainly and fully in his Commission expressed in the Affirmative , how and what you should do in all Matters and things , and forbad you to add thereto ? Read Rev. 22.18 . For I testify unto every Man that heareth the words of the Prophecy of this Book , If any Man shall add unto these things , God shall add unto him all the Plagues that are written in this Book , &c. Who told you what you say is the sense of our Saviour ? Can any Man once think , since the Commission of Christ is a pure Gospel-Commission , and contains meer positive Laws and Rules , no ways referring to , nor depending on the Law or Command God gave to Abraham , that what you say can be true , and the Conclusions safe , certain , and warrantable ? May not another say , with as good Authority , that our Saviour commands his Disciples to baptize all Nations , both Parents and Children too , whether they will or not , whether they believe or not , whether Jews or Gentiles , Turks or Pagans ? I wonder you are not afraid , who take liberty after this sort to sport ( as it were ) and play with , invert , alter and add unto the sacred Commission of the jealous God , and great King of Heaven and Earth . 3. We will examine your Similitude , of which you seem very full , Suppose , say you , a Person , Owner of a great Flock of Sheep , should command his Shepherd to shear all his Sheep , and give them an Ear-mark to know them , and he leaves out all the Lambs ( which perhaps made up half the Fold ) unmark'd ; Can the Shepherd be suppos'd to have done his Duty ? Suppose he says the Lambs were very young , and uncapable of shearing : True , says the Owner , but were they not capable of marking . Infants , say you , are not capable of teaching , but are they not capable of Christ's Ear-mark [ Baptism ] by which Christ's Sheep are distinguished from the Devils Goats ? But according to your Principles , Christ's Fold has no Lambs in it , but all Sheep , such a Fold as the World never yet heard of . See Isa . 40.11 . Answ . 1. I answer ; this is as weak an Allusion or Similitude as ever was brought to illustrate a matter : For , first , it supposes that Christ gave a very obscure , dark and doubtful Commission ; for if all were to be sheared that the Shepherd was to mark , the Shepherd could not err in refusing to mark the Lambs , because not capable of shearing ; for so it is here , all are by Christ's Commission to be first taught who are to be baptized . 2. You suppose in Christ's Fold there are no Lambs , if no Infants are admitted to be of his Church or Flock ; which is absurd : Were they Infants that Christ commanded St. Peter to feed , when he bad him feed his Lambs ? Joh. 21.15 . Or , were they Infants that Christ is said to carry in his Bosom ? Isa . 40.11 . The Scripture you cite , He shall feed his Flock like a Shepherd ; he shall gather his Lambs with his Arms , and carry them in his Bosom . Do not all Expositors tell you , by Lambs in these places are meant young Converts , who are by St. Peter called new-born Babes ? 1 Pet. 2.1 , 2. and who denies but many such are in Christ's Fold ; and these Lambs we say may and ought to be baptized . 3. Who told you Baptism is Christ's Ear-mark , by which Christ's Sheep are distinguished from the Devils Goats ? I affirm this is no certain and distinguishing Mark to know the Sheep and Lambs of Christ from the Devil's Goats . Was not Simon Magus baptized ? was that a Mark to know he was a Sheep of Christ ? Thousands may be baptized , have that Ear-mark , and yet be in the Gall of Bitterness , and in the Bond of Iniquity , and be the Goats of the Devil . Christ himself in John 10. lays down divers distinguishing Marks of his Sheep , but makes not the least mention of this . True , when a Believer is baptized , and doth all other things Christ had commanded , that is no doubt one mark that he is one of Christ's Sheep , but the distinguishing Mark is Regeneration , and that of having his Spirit in our Hearts , and leading a godly Life . Now if any Man have not the Spirit of Christ , the same is none of his . Nom. 8.9 . As to Infants who die in their Infancy , who doubts but they may be happy , since Christ says , of such are the Kingdom of Heaven , i. e. Kingdom of Glory ? but this is no more ground for you to baptize them , than ( as I have often said ) to give them the Lord's Supper . Does it follow because some Infants may belong to the Kingdom of Glory , they are Members therefore of the visible Church , and so Lambs of Christ's Fold on Earth ? And this brings me to your next , which is your fourth Argument , viz. If Infants be capable of Christ's Blessing on Earth , and of his Presence in Heaven ; if they be Subjects of his Kingdom of Grace , and Heirs of his Kingdom of Glory ; then they have an undoubted right to the Priviledg of Subjects , amongst which the Seal of the Covenant is not the least . Answ . 1. We answer , and argue thus to the first part of your Proposition , viz. If many of the Jews , and others who were ungodly Persons , were capable of Christ's Blessing , i. e. of being healed of their bodily Diseases , they were Subjects of Baptism : Is this sound arguing ? What further Blessing Christ did vouchsafe to Infants when he laid his Hands upon them , we know not , for that was the way Christ took oft-times in the healing the Sick ; and so he blessed many Persons that never were baptized as we read of . 2. We ( as I just now told you ) do deny Infants are Subjects of the visible Church ; therefore if by the Kingdom of Grace you intend not that , you beat the Air ; you beg , and prove not ; besides it doth not follow . I say again , tho Infants may be Heirs of the Kingdom of Glory , therefore they have an undoubted right to the Privileges of the Subjects of God's Church ; for then it would follow they have right to one Privilege as well as another , and are to have Fellowship with the Saints and Houshold of God , as well as Baptism . But , say you , or take the Argument thus , viz. Those whom Christ invites to him , and are received by him , his Ministers may not refuse , nor put from them . But Infants are by Christ invited to him , and were received by him ; therefore the Ministers of Christ may not , ought not , durst not refuse them into Communion with them , p. 21. Answ . Christ invited Multitudes to come unto him , and he received them so far as to feed them with Barley-Loaves and Fishes , and to the Blessing of healing them of their bodily Distempers : May his Ministers therefore receive all such into their Communion ? 2. In the days of Christ when he was on Earth , there were many who are said to come unto him , whom he might receive into his Presence and Company , yet his Ministers might not baptize them , nor receive them into their spiritual Communion : nor indeed so you dare not receive Infants , I mean into your Communion of the Eucharist , &c. We read of some Pharisees and Lawyers that came to Christ , and he received them into his Company , who , it appears , came to tempt him . Also the Sadduces are said to come unto him , who said there was no Resurrection ; may Christ's Ministers baptize such and receive them into their Communion ? Therefore in opposition to what you say in Pag. 21. of your Book , I affirm there was then other ordinary ways of coming to Christ than by Admission into his Church ; Christ invited the worst of Sinners to him , who nevertheless did not receive him , therefore there are some who must be excluded whom Jesus Christ graciously invited . Your Appeal for Proof of this Argument to St. Mark 10.13 . Suffer little Children to come unto me , for of such is the Kingdom of Heaven , doth not your business ; they do not belong to the Kingdom of Grace , i. e. the Church ; for if they did belong to , or were of the visible Church , as such ; then you need not by Baptism make them belong unto it : If Christ owns them Subjects or Members of his Visible Church , you by Baptism have no need , I say , to add them to it ; for if as they are the Seed of Believers , they are already ( fidem soederis ) not only in Covenant with God , but also belong to his Kingdom or Church upon Earth ; All the World may see you go about but to give them that very Right or Privilege which they had before , and without Baptism . Doth Christ ( say you ) take Children into his Arms , and shall his Church cast them out of her Imbraces ? Answ . May I not argue thus , i. e. Doth Christ receive all sorts of Persons into his Arms of Mercy , to heal their bodily Distempers , of which some were wicked and ungodly ? and shall the Church refuse to receive all such into her Imbraces ? Besides , all those pretended Consequences make no more for Infants to be baptized , than for their receiving the Lord's Supper , and all other Privileges that belong , as well as Baptism , to Adult Persons who believe or are Disciples . Does Christ ( say you ) own them for Subjects of his Kingdom , and shall we allow them no better standing than in the Devil's Kingdom . Answ . Does Christ own Infants to be Subjects of his Kingdom , and yet did not baptize them ? ( for that he did not ) and shall we attempt to Baptize them , as if we were wiser than he ? I must again turn the E●g of the Sword against you ; If little Children were brought to Christ , and he did not Baptize them , then we must not . But little Children were brought to Christ , and he did not Baptize them , therefore we must not : Here is both Truth and Reason in this Argument , as Dr. Taylor confesses , but none of both in yours . You your self confess Christ did not Baptize those Infants that came to him , and whom he took in his Arms , and blessed ; because with his own Hands he baptized none at all , Joh. 4.1 , 2. Therefore since Christ , who was God , foresaw what Contention would arise about the Baptizing of Infants , had it been his Will they should be Baptized , would he not at this time put the Matter out of doubt , have Baptized them , or have given Command to his Disciples so to have done ? If therefore Infants be in so good a Condition as you say , i. e. Subjects of Christ's Kingdom of Grace , let us let them alone , for we cannot , by baptizing them , put them in a better state than they are , without any Warrant from Christ ; and by baptizing them not , we cannot put them into any worser state or standing than they are in without it . Well , you are angry with us , because we know not but that the Children of Turks and Infidels may be in a good condition , as well as Children of Believers , though we deny not , but that the Children of Believers have greater Advantages than the Children of Infidels ; namely , by the Prayers , good Education , and the good Examples of their Parents , &c. In pag. 22. you say , Can any wise or good Man believe , that our Saviour would speak such favourable Words of Infants , and his outward Gesture manifest so much good-will towards them , only with an intent to ensnare and deceive us ? doubtless it was to encourage his Ministers to perform all charitable Offices towards them . Answ . 1. You mistake , our Saviour speaks very little concerning Infants , and that which is said of them was accidentally spoken , being occasioned by those who brought little Children to him , which the Disciples forbad ; and from hence he spake what he did . Moreover , the Cause why our Saviour spoke those words , might be more for the sake of Parents , that they might not be afraid touching the Condition of their dying Babes , than to shew any Ordinance belonged to them : for had it been so , doubtless the Disciples would not have forbad those People to bring little Children to Christ . 'T is therefore an Argument against Infant-Baptism , and not for it , because the Disciples were appointed by their Master to be the Administrators of that Ordinance , on such to whom it did of right belong ; and had Infants been the Subjects , would they have forbid People to bring Infants to him ? 2. You therefore may rather conclude , had they been the Subjects of Baptism , Christ , by not hinting any such thing in the least on this Occasion , might rather have left us in a Snare , in speaking nothing of it , neither here , nor at any other time . 3. Therefore Christ speaking so favourably of Infants , and yet baptized them not , may teach us to judg favourably of them , and do any charitable Office towards them , but not to presume to give them holy Baptism without Christ's Warrant , no more than any other Gospel-Ordinance . 'T is no matter what Calvin spoke , 't is no Sin to keep such out of Christ's Fold , which he has given no Authority to take in : nor have any People a more charitable Opinion of the state of dying Infants , than those you call Anabaptists . 4. Those who are capable of some kind of Blessings of Christ , we have shewed , are notwithstanding not capable of Baptism . We read not , the Disciples baptized these little Children , nor none else . Object . To this you answer ; Perhaps they were Baptized before : But ( say you ) it doth not follow that the Apostles did not baptize these Children , because no mention of it : the Scripture no where tells us , that the Apostles themselves were baptized ; shall we conclude therefore that they were never baptized ? Answ . 'T is no matter whether we read , or read not , that the Apostles were baptized , since we find it was his Precept and Practice to baptize Disciples , or such who did believe in him . We read of multitudes of Disciples that were baptized , and we know the way of Christ was one and the same ; that which was the Duty of one Disciple , as a Disciple , was the Duty of every Disciple . We read but of two or three Churches who broke Bread , and celebrated the Lord's Supper ; could you shew us but a Precept for Infant-Baptism , or but one Example or Precedent where one Infant was baptized , we would not doubt but those little Children might be also ; but this you cannot do . And whereas in pag. 23. you say , That there is not the same Reason why Infants should be admitted to eat the Lord's Supper , as there is for them to be admitted to Baptism . Answ . We deny it utterly . What though the one be a Sacrament of Initiation , and the other of Confirmation ? Yet pray observe , that Repentance and Faith is required of them that are to be baptized , even actual Faith and Repentance , as well as actual Grace and Examination , &c. to discern the Lord's Body in those who are to receive the Lord's Supper . If all that were to be Circumcised , had been required to repent and believe , as in the Case of admission to Baptism , you had said something ; but the contrary appears , Male Infants , as such , had a Right to that , but have no Right to this . And thus I pass to your fifth Argument . If the Infants of Christian Parents are s●dorally Holy , then ( you say ) they are Subjects qualified for Baptism : but the Scripture pronounces such Children federally Holy ; therefore they are qualified for Baptism , and may be admitted . You cite Rom. 11.16 . If the Root be Holy , the Branches are also Holy : where , by the Root ( you say ) we are to understand Abraham , Isaac and Jacob ; and by the Branches , their Posterity , the People of the Jews . Now forasmuch ( say you ) as the Jews , the natural Branches , are for Unbelief broken off , and the believing Gentiles are grafted in their stead , and succeed in their Privileges , in the sense that they were Holy , not with an internal and inherent Holiness , passing by natural Generation from Parent to Child , but with an external relative Covenant-Holiness , grounded on the Promise made to the Faithful and their Seed . Answ . 1. I deny your Major , and say , If Children of Believers were federally Holy under the Gospel , yet they are not qualified for Baptism , because 't is not what you imagine gives them right thereto , or qualifies them for it ; but what Christ hath ordained and appointed , as the alone proper and meet qualification , which is not that external relative Covenant-Holiness you talk of , which the New-Testament speaks nothing of , as I shall shew by and by , but actual Faith , Regeneration , or Inherent-Holiness , which is the thing signified by Baptism ; therefore a thousand such Arguments will do you no good , since Baptism is of meer positive Right . 'T is Christ's own Law must decide the Controversy , viz What Qualifications are required of such who by his Authority and Law ought to be baptized : prove if you can such an external Federal-Holiness , qualifies any Persons for Gospel-Baptism ; for if such federal or external Holiness , qualifies Persons for Baptism ; then the Jews , before cast off , might have been admitted to Baptism , since they had then such a kind of federal Holiness ; which kind of Holiness you cannot prove Believers Children are said to have under the Gospel ; but if it qualified them not for Baptism , it cannot qualify our Children for Baptism . And that is did not qualify them , is evident , see Mat. 3.9 . where some of the Branches of this Root came to ▪ John Baptist to be baptized ; and he refused to admit them with these words , i. e. Think not to say within your selves , we have Abraham to our Father ; for I say , God is able of these Stones to raise up Children to Abraham . Ver. 10. And now also is the Ax laid to the Root of the Trees . From whence it plainly appears , that that external relative Covenant-Holiness , which qualified under the Old-Testament , Persons for Circumcision , and Jewish Church-membership , will not qualify Old nor Young under the New-Testament for Baptism , and Gospel Church-membership . 2. I also deny your Minor , and say , the Scripture of the New-Testament doth not pronounce the Children of believing Parents federally Holy : The Text Rom. 11.16 . speaks not one word of Infants , nor one word of such a kind of federal Holiness . Mr. Tho. Goodwin , * who was a very Learned Man , urging that Text 1 Cor. 7.14 . tho a Pedo Baptist saith , in the New-Testament there is no other Holiness spoken of , but Personal or Real by Regeneration ; about which he challenged all the World to shew to the contrary . And , Sir , with your Favour , if you cannot from any place of the New-Testament prove there is any such Holiness spoken of , you are to be blamed for bringing in a private and an unwarrantable Interpretation of that Holy Text. I find there are various Interpretations of what is meant by the Root in that place . ( 1. ) Some understand it of the Covenant . ( 2. ) Some of Christ . ( 3. ) Some of Abraham , Isaac , and Jacob. ( 4. ) Some of Abraham only . What if I agree with the last , and say , Abraham is the Root ? but what Root ? Why the Root of all his true spiritual Seed : And if so , the Holiness of the Branches was real , in word , and spiritual ; for such Holiness as is in the Root , is in the Branches . And indeed , for want of Faith , or of that real and spiritual Holiness in many of his natural Branches , ( for he was a two-fold Root , or Father , as I before have proved ) they were rejected , or broken off for their Vnbelief ; and the Gentiles by Faith were grafted in , they having obtained the Fatness of the Root , or the Faith and Righteousness of their Father Abraham , who was the Root or Father of all that believe . The Truth is , as Mr. Tombs observes , the Holiness here meant , is first in respect of God's Election , Holiness , personal and inherent in God's Intention , Ephes . 1.4 . Secondly , It is also Holiness derivative , not from any Ancestors , but Abraham ; not as a natural Father , but as a spiritual Father , or Father of the Faithful ; and so derived from the Covenant of Grace made with Abraham . And thus it appears you have darkened this illustrious Scripture , thinking to prove a Holiness that the New-Testament knows nothing of ; applying the Holiness and Insection to outward Dispensations only in the visible Church , which is meant of saving Grace● , into the invisible , and make every believing Parent a like Root to his Posterity with Abraham to his Seed , which we deny . But let the Jews Covenant and standing before they were broken off be what it would , I am sure no Gentile is grafted into Christ , but by actual Faith ; nor can any be grafted into the Gospel-Church , without the profession of such Faith , therefore you do but beat the Air. The Jews , 't is true , were broken off by their Unbelief , and were also no more a Church ; nor is there any such kind of Church constituted under the Gospel as theirs was , viz. a National Church ; for they amongst the Jews , who were the true Spiritual Seed of Abraham , receiving Christ by Faith , were planted into the Gospel-Church , and between them and Gentile Believers : Now there is no difference , Jew and Gentile stand in the Church now by Faith , not by external Covenant , Privilege-Right , or Holiness . Thou standest by Faith , O Believer ; mark , not by Birth-Privilege , but by Faith. Thy standing is by Faith , ( saith one ) yet not thy Seed by thy Faith , but thou thy self by thine , and they by their own : Faith is that by which ( thou standing , and not thy Seed ) hast right to stand in the Church , and not they : but if thy Seed have Faith , and thou hast none , then they have right in the Church , and thou shalt be excluded . And though under the Law we deny not , but that the natural Seed or Progeny or Abraham , were all Holy , with an external Ceremonial or Typical Holiness ; and consequently they were then admitted to an external Participation of Church-Privileges : Yet now 't is otherwise , Old things are past away ; now we know no Man after the Flesh , 2 Cor. 5.16 . That Church-State is dissolved , and manner of admission into it , by external Birth-Privilege , &c. so that this Text doth not help you . I shall further open this place of Scripture . 1. 'T is evident the Apostle is in the 9th and 10th Chapters to the Romans , a treating of the Election of Grace , and of that Covenant of Grace and Election God made with Abraham : these were his People which he had not cast away , chap. 10.1 . and of this sort God had 7000 in Elias's Days , ver . 4. Even so saith he at this present time also there is a Remnant according to the Election of Grace , ver . 5. Hence he says , What then Israel hath not obtained , &c. — But the Election hath , &c. ver . 7. He further shews that abundance of the natural Seed of Abraham were broken off . How were they broken off ? Why , by their Unbelief , they not receiving Christ , but rejecting the Gospel and New-Church-State , were broken off : but that the Gentiles might not boast over them , the Apostle shews there is ground left to believe all those that belong to the Election of Grace , shall in God's due time be brought in , and so partake of the Blessings of the Gospel-Covenant , or Covenant of Grace made with Abraham . And to prove this , in ver . 16. he lays down an Argument , For if the first Fruit be Holy , the Lump is also Holy ; and if the Root be Holy , so are the Branches , ver . 16. By the Root I understand is meant Abraham , Root and Father , signifying here the same thing , Abraham being the Root or Father , as God represents him , of all the Elect , or of such who believe , or the Root of all his true spiritual Seed . 2. By the first Fruits may be meant , Isaac , Jacob , and the holy and elect Patriarchs , for they were given as the first Fruits to Abraham , of that Covenant and free Promise of God ; and these were holy , with a true spiritual and internal New-Covenant-Holiness . 3. By the Lump he may mean the whole Body of the Elect , or the spiritual Seed of Abraham , from the time the first Fruits were given him , until the Gospel-Days , or whole Body of the true Israel of God , who were holy , as the Root and first Fruits were holy . 4. By the Branches may be meant the true elect Seed that were living then in that present time , as ver . 5. and these were holy too , even as all the rest , both as the Root , First-Fruits , and whole Lump or Body , were holy ; that is , all the true spiritual Seed of Abraham were like himself , viz. holy in a spiritual Sense . And now observe , he speaks of some Branches that were broken off ; these seemed to be Branches , or the Children of Abraham ; and so they were according to the Flesh , but were like those Branches , in Christ who bear no Fruit , and therefore taken away , John 15.2 , 3 , 4. He alludes to the natural Seed of Abraham , to whom he stood not as a spiritual Father or Root , but as a natural and legal Father , as they were a National Church , and sprung from him , and these Branches were all broken off , viz. for rejecting Christ ; ( 1. ) Not broken off from the Election of Grace , for to that they did not belong , ( 2. ) Nor were they broken off of the Gospel-Church , for they were never grafted into that . But , ( 3. ) broken off from being any more a Church or People in Covenant with God , the whole old State and Constitution being gone , and they not closing in with Christ in the Gospel-Dispensation , Grace , and Church-State , are said to be broken off as a lost People ; because not replanted or implanted into Christ , and the true Gospel-Covenant ; the old being gone , quite removed and taken away , they have now no Root to stand upon , having lost their legal Priviledges , as Abraham was their Father upon that foot of Account ; and they not appearing to be the true Branches or Seed of Abraham , as he was the Father of all the elect Seed , or of all that believe in Jesus Christ , they must of necessity from hence be broken off from being the People of God , or belonging to any Head or Root in a Covenant-Relation to God at all , the Dispensation being changed ; old things being gone , and all things being now become new . But this new State , Blessings , Rites , Church , and Church-Priviledges they rejected ; and thus were some of the natural Branches broken off , and the Gentiles , who were wild by Nature , that is , never were in any visible Covenant-State with God , nor in any Sense related to Abraham as a Root , were grafted into the true Olive Jesus Christ , and into the true Gospel-Church , and so Partakers of the Sap and Fatness of the Root , and of the Olive , that is , of the spiritual Blessings and Priviledges of Abraham , and of the Covenant of Grace made with him , and of the sweet Blessings and Priviledges of the Gospel-Church , and this they receive and partake of , as being first grafted by saving Faith in Christ , and so united to his mystical Body . But since there are a great Number of the old natural Branches that are beloved for their Father's sake , that is , for the sake of Abraham , as the Root and Father of all the Elect Seed ; they shall in due time be grafted in again , and so become a People visibly owned of God , and in Covenant with him , as all the true Seed now are , and formerly were . And if this be considered , what doth this Text do to prove the natural Seed of Believers are in the Gospel-Covenant ; for if the natural Seed of Abraham can lay no claim , nor have any Right to Gospel-Priviledges , but are gone or broken off , what ground is there for us to think that our natural Offspring ( as such ) should be taken in ? The Apostle speaks not of such Branches , or of being Holy with an external federal Holiness , but of such a Holiness as was in the Root , viz. Abraham , who believed in God ; and thus all his true spiritual Seed ( who are actually Branches and in Covenant , being grafted into Christ by Faith ) are holy : and also all the elect Seed of Abraham , not yet called , are decretively holy , or in God's Sight so , who calls things that are not , as if they were , they are all holy , and beloved for their Father Abraham 's sake , with whom the Covenant of Grace was made for himself and all his true spiritual Seed ; and 't is from this Argument the Apostle argues for the calling of the Jews , and the grafting of them in again , who belong to the Election of Grace . They therefore who would make every believing Parent to be the Root to his natural Off-spring , as Abraham was to his true spiritual Seed or Offspring ; or a common Head or Root of their natural Offspring , as he was to his , know not what they say or affirm ; for then there would be so many common Roots and Fathers , like as Abraham was called a Root and Father ; and then also there would be a Knowledg still of Men after the Flesh , which the Apostle Paul disclaims , 2 Cor. 5.17 . Moreover , the Jews who were broken off , are still the natural Seed of Abraham ; and if therefore this Holiness was an external relative federal Holiness , they are still in that Sense holy as far forth as any Children of a believing Gentile can be said to be ; but this 't is evident is not that Holiness of which the Apostle speaks , nor is there any such Holiness under the Gospel-Dispensation spoken of . We shall come now to consider your other Proof for federal Holiness , which is 1 Cor. 7.14 . The unbelieving Wife is sanctified by the believing Husband , &c. else were your Children unclean , but now are they holy . Which Words ( say you ) are St. Paul's Answer to the Corinthians Scruple : Whether such as had Heathen and Infidel Wives , ought to put them away with their Children , as in the Days of Ezra ? The Apostle resolves them , that they ought not ; for , saith he , The unbelieving Wife is sanctified to the believing Husband : how sanctified ? not in her Nature , but in her Use , say you ; so as that they might lawfully cohabit and converse together . And for your Children they are holy , not with an inherent internal personal Holiness ; for the holiest Man-child is born in Sin , and by Nature a Child of Wrath ; but with an external relative federal Holiness ; they are not common and unclean , like the Children of Infidels , but fit to be Partakers of the Priviledges of the Church , which the Children of Infidels are not . 1. I answer , you can't be ignorant but ▪ that you know well enough this Text hath been fully opened by divers Learned Men , as well Pedo-Baptists as Anti-Pedobaptists , who prove the Holiness here spoken of , is no such external relative federal Holiness you dream of . In the first Place you speak right , it was about that very matter that the Corinthians wrote to St. Paul , viz. whether the believing Husband might live or cohabit with the unbelieving Wife , &c. So that the Scope and Coherence of the Text opens the matter , and shews what Holiness 't is the Apostle intends , viz. only a matrimonial Holiness ; for should he make their Marriage void , their Children would be unclean or illegitimate , i. e. Bastards : for though 't is true the Case was not as you say concerning Men and Whores , but about Husbands and Wives ; yet you honestly say , It was about the Lawfulness of their Marriage , as in Ezra's time , when some were commanded to put their Wives away , because the Marriage was unlawful : such , say we , as is the Sanctification or Holiness of the unbelieving Wife or Husband , is the Sanctification or Holiness of the Child ; and that you grant to be a matrimonial Sanctification ; so as they might lawfully cohabit together as Man and Wife . And indeed if the Children had from hence an external relative federal ●●liness , it would follow also that the unbelieving Husband and Wife had such an external relative federal Holiness likewise , and that would open the same Door to baptize the unbelieving Husband or Wife : for may not another Person argue thus , The unbelieving Husband is holy , or sanctified by the believing Wife , and therefore by virtue of her Faith may and ought to be baptized ? you read [ to ] the believing Husband , and indeed I find the Greek word else-where so renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Let us consider how the Apostle speaks , viz. with respect to a thing present , or past , therefore he useth the Preterperfect Tense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath been sanctified : yea , in probability he speaks of a Sanctification even when both were Unbelievers or Infidels ; for he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice in the Preterperfect Tense , and he mentions the Unbeliever distinctly ; but the Believer without the Expression of his Faith , under the Title of Husband or Wife , and saith , your Children in Discrimination , without Difference , as well those they had before , one was a Believer , as since ; and if so , then the Children born to them , whilst both were Unbelievers , were as holy as such born after one became a Believer ; and what Holiness was in the Children then think you ? even no other than that which is in all Children born in lawful Wedlock , whether their Parents are Believers or Unbelievers . And this sense is the more confirmed in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctification is the same with Chastity , 1 Thess . 4.7 . so that the sense is , the unbelieving Husband is sanctified to his Wife , that is , lawfully or chastly used as a Husband , without Fornication in respect of his own Wife , whether Believer or Unbeliever , and therefore not to be refused . And this sense only serves for the Apostle's purpose . The words are a reason why they might lawfully live together ; the reason must be taken from that which was not contingent , but certain . Therefore let them live together ; for though one be an Unbeliever the other a Believer , yet Marriage continues still , they are Husband and Wife , and sanctified to each others use in respect of their chast Ejoyment of each other , and it is no Sin in them so to company together notwithstanding the Unbelief of one Party ; for Marriage is honourable among all , even Unbelievers , and the Bed undefiled , Heb. 13.4 . and Holiness and Honour are terms ( as one observes ) of like sense in this matter , 1 Thess . 4.7 . Now this being granted , which inddeed must of necessity , then the Uncleanness must be understood of Bastardy , and the Holiness of Legitimation , as Mat. 2.15 . for no other Holiness necessarily follows to their Children in that their Parents Marriage is lawful : See the Apostle's Conclusion , Else were your Children unclean : you leave out [ Else ] for you mention Children as another Doubt which was in the Corinthians about them , which cannot be gathered from the Text nor Scope of it , but [ Else ] were your Children unclean , is brought in as an Argument to prove that which he saith last ; as the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shews ; for the terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 else were , are argumentative as much as quoniam tum , becaus● then used . So 1 Cor. 15.14 , 29. Rom. 11.16 . to prove that which went before . That here the Argument is ab absurdo , from an Absurdity which would follow if the thing to be proved were not granted , and the Speech must needs be Elliptick , and somewhat is to be repeated to make the Speech full , as when it s said , Rom. 11.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and to make the sense you must add , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of work ; and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for if the unbelieving Husband hath not been sanctified to the Wife , your Children , &c. so that this Argument of the Apostle is entire , viz. If the unbelieving Husband were not sanctified by the Wife , then were your Children unclean ; but they are not unclean , but holy ; Ergo , the unbelieving Husband is sanctified to the Wife . Now the Major of the Syllogism is a Contradiction , the Sequel of it were not true if this Proposition were not true : All the Children of those Parents , whereof the one is not sanctified to the other , are unclean . Now if the Sanctification be here meant of Matrimonial Sanctification , as I have proved it must ; and the Uncleanness be meant of federal Uncleanness , so as to exclude them out of the Covenant , whether of saving Grace , or Church-Priviledges , the Proposition were most false , sith the Children of Parents , whereof one was not matrimonially sanctified to the other , but came together unchastly , as Pharez and Zarah of Judah and Tamar , Jepthah of Gillead , and many others , were within the Covenant of saving Grace and Church-Priviledges : therefore to make the Proposition true , ( without which the Apostle speaks that which is most false ) it must be understood of Uncleanness by Bastardy ; for it 's true of no other Uncleanness , that all Children of those Parents , whereof the one is not sanctified to the other , are unclean , but now are they holy : the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but now , is not an Adverb of time here , as Beza rightly speaks , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , else were . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but [ now ] is a Particle of reasoning used in the assumption of Arguments , which shews it is the assumption of the Apostle's Argument , and therefore it must be understood of Holiness opposite to the Uncleanness mentioned ; but that being no other than Bastardy , the Holiness can be meant of no other than Legitimation . Nor is this any more an unlikely sense , sith Barstards were reckoned among unclean Persons , Deut. 23.2 . and the Apostle's Expression is allusive to the Jewish speaking and Estimation , and why it should be thought strange that Holy should signify Legitimation , I know not , when as Mal. 2.51 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Seed of God , is rendred by some Pedo-baptists a holy Seed , we read it a godly Seed , which were such Children ( you cannot deny ) born in lawful Marriage . And that we are not alone touching this sense of the Words and Matter , pray take the Testimony of divers Learned Men , who yet held Infant-Baptism , but found this Text remote to the business of proving it . Jerom , as I find him quoted by a Learned Man , saith , Because of God's Appointment Marriage is holy . See Chameri , § . 50. Sic Ambrosium , Thomam Anselmum exposuisse , & tunc Suarez appellat literalem sensum . That Ambrose , Thomas , Anselm so expounded it , and this Suarez calls the literal sense . Melancthon in his Commentary upon this place , saith thus , Therefore Paul answers , that the Marriages are not to be pulled asunder for their unlike Opinions of God , if the impious Person do not cast away the other . And for Comfort he adds , as a reason , the unbelieving Husband is sanctified by the believing Wife . Meat is sanctified : for that which is holy in use that is granted to Believers of God , things prohibited under the Law , as Swines Flesh , and a Woman in her Pollution were called unclean . The Connexion of the Argument is this , If the use of Marriage should not please God , your Children would be Bastards , and so unclean : but your Children are not Bastards ; therefore the use of Marriage pleaseth God : and how Bastards were unclean in a peculiar matter , the Law shews , Deut. Thus far Melancthon . Camerarius gives the same sense , as Chamier observes . Musculus in his Comment on the place , confesseth , that he had formerly abused this place against the Anabaptists . Camera on the place saith [ For the unbelieving Husband hath been sanctified ] an unusual change of the Tense ; that is , sanctified in the lawful use of Marriage : for without this , saith he , it would be that their Children should be unclean , that is , infamous , and not legitimate ; who so are holy , ( that is , during the Marriage ) are without all blot of Ignominy . Erasmus upon the place saith thus , Infants born of such Parents , as one being a Christian , the other not , are legitimately holy ; for the Conversion of either Husband or Wife , doth not dissolve the Marriage which was made when both were in Unbelief . Nay , I find a very learned Divine to affirm the Ancients expounded this place no otherwise . None , saith he , that ever I met with , expound it of federal Holiness , till the Controversy of the Anabaptists in Germany arose . And , Sir , since you are so ingenuous , as to confess in Pag. 25. that the unbelieving Husband is sanctified in respect of Conjugal Relation to the Wife in a way of Marriage , in which , so far you agree with these learned Men ; and this being so , how come you to assert 't is federal Holiness , that is said to be in the Children ? What we say , it appears , is not a racking of the Scripture to maintain a private Opinion , therefore what you speak is not true ; and tho the word [ holy ] refers here to what we affirm with others , yet the Apostle speaks truly . Tho 't is granted the Children of Heathens born in lawful Wedlock , are no more Bastards than the Children of Christians : for if the Marriage were made void it would render their Children to be unclean , or base born . And what tho the Greek word doth signify in so many places you mention , spiritual Sanctification and Separation to God ? shew us where it signifies external relative federal Holiness in the New Testament . Yet , as one observes , the word is not bound up to that sense , as you seem to intimate ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for Castimoniam servo , as Stephanus in his Thesaurus observes out of Demosthenes ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where a Priest of Bacchus speaks thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; I am holy and pure from the Comp●●● of Man : and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chaste , to be chaste , to make chaste , Chastity , coming from the same Root with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy ; whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to reverence , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to admire , as Grammarians conceive , are used for Holiness very frequently , both in Scripture and in all sorts of Greek Writers : So that what you say as to the Signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holy , that it cannot be taken for [ legitimate ] is fully cleared , and we justified from your unjust Accusation , viz. that we wrested the word to favour our private Opinion : neither are we out in our Logick , as you infer ; but now the Inference may be , that you are weak in your Greek . And to conclude ; But if it doth signify holy , as you say , why might not the Children of such as the Apostle speaks of , be said to be holy , as well as the Infidel of unbelieving Wife is said to be sanctified ? what is the difference between Holy and sanctified ? CHAP. IV. Wherein the Argument for Infant-Baptism , taken from the constant and universal Practice of the Church in all Ages , which is Mr. Burkit 's last Argument , is fully answered , and Antiquity proved on our side . YOur sixth and last Argument for Infant-Baptism , is this , viz. That which has been the constant and immemorial Practice of the Church of God in all Ages of the World , is unquestionably an Ordinance of God , and agreeable to his Will. But Infants Initiation , or the Admission of Infants into the Jewish Church by Circumcision , and into the Christian Church by Baptism , has been the immemorial Practice of the Universal Church from the Days of Abraham to this day . Therefore it is undeniably an Ordinance of God , and agreeable to his Will. Answ . 1. Though this Syllogism is not good , I mean true in Form , yet I shall pass that by , and give you a full Answer . But why do you confound things together , I mean , Initiation and Baptism ? as if no Children were initiated into the Jewish Church without Circumcision ; for 't is not so , the Females were initiated without Circumcision , or Baptism , or any other external Rite so far as we read of . But as to Infants being admitted Members of the Jewish Church we deny nor , and all your Arguments from thence I have already answered ; your Business is to prove they were admitted into the Gospel-Church , and that by Baptism . The Church of Christ under the Gospel , is more Spiritual than that under the Law , I tell you again , 't is not National , not Members by Generation , but by Regeneration ; not those born of the Flesh , but those born of the Spirit . And pray read what Reverend Dr. Owen hath said in his Catechism about Government , p. 106. Our Lord Jesus Christ ( saith he ) hath laid down as an Everlasting Rule , That unless a Man be born again , he cannot enter into the Kingdom of God , John 3.3 . requiring Regeneration as an indispensable Condition in a Member of his Church , a Subject of his Kingdom ; for his Temple is now built of living Stones , 1 Pet. 2.5 . Men spiritual , and savingly quickned from their Death in Sin , and by the Holy Ghost , ( whereof they are Partakers ) made a meet Habitation for God , Ephes . 2.21 , 22. 1 Cor. 3.16 , 2 Cor. 6.16 . which vital Supplies from Christ its Head , encreaseth in Faith and Holiness , edifying it self in Love. And ( saith Dr. Taylor ) they that baptize Children , make Baptism to be wholly an outward Duty , a Work of the Law , a carnal Ordinance ; it makes us adhere to the Letter , without regard of the Spirit , to be satisfied with Shadows , to return to Bondage , to relinquish the Mysteriousness , the Substance and Spirituality of the Gospel ; which Argument is of so much the more consideration , because under the Spiritual Covenant or Gospel of Grace , if the Mystery goes not before the Symbol , ( which it does , when the Symbols are signations of Grace , as the Sacraments are ) yet it always accompanies it , but never follows in order of Time. And this is clear in the perpetual Analogy of Holy Scripture . — The Lord open your Eyes , Sir , I am perswaded you speak as you believe . But to proceed ; You come , in pag. 26. to the Gospel-Church . ( 1. ) From the Command of Christ . ( 2. ) From the Practice of the Apostles . ( 3. ) From the constant usage of the Primitive Church after the Apostles . 1. That Infants were to be admitted into the Christian Church , you say , appears from our Saviour's express Command in the words of the Commission , Mat. 28.19 . Go , disciple all Nations , baptizing them ; that is , go and proselyte all the Gentile Nations , without distinction of Country , Sex , or Age whatsoever , make the Gospel-Church as large as you can . Answ . 1. Who is so blind as he who is not willing to see ? It is evident to all Men who understand what they read , that none are to be baptized by the virtue and plain meaning of our Saviour's Commission , but such only who are first made Disciples , ( as I have proved ) or as St. Mark renders it , such who believed . And that 't is so , I have already proved ; ( 1. ) From the Practice of Christ , John 4.1 . he first made Disciples , and then baptized them . ( 2. ) From the Practice of the Apostles , who always required Faith and Repentance of such , they by virtue of their Commission , did baptize , as Acts 2.37 . & 8.27 . & 10.47 . ( 3. ) From the Nature of the Ordinance it self , it being a sign of that inward Grace the Person baptized ought to have . ( 4. ) From the Nature of the Gospel-Church , it being only built up of living Stones , and to be no larger than Christ appointed it . But ( say you , pag. 27. ) doubtless had our Saviour here intended the exclusion of Infants out of the Visible Church , he would have acquainted her with this Alteration , Christ being faithful to him that appointed him , as was Moses in all his House , Heb. 3.2 . Answ . I must retort it back upon you with much better Reason : Doubtless , say I , had our Saviour intended the admission of Infants , he would at this time have acquainted his Disciples , ( and so us ) that it was his Will they should be received , since , as you well say , he was so faithful , and the rather , because he commanded his Disciples to receive into his Church such who were taught or made Disciples . When he commanded Abraham to circumcise his Male-Infants , Abraham knew well enough he was not to circumcise his Females , though he received no Negative Law in the case . What is not commanded , I say again , is forbid , especially in all Instituted Worship , or else whither shall we run ? Thus your first Proof is gone , having nothing in it .. 2. Baptizing Infants appears in the Christian Church ( you say ) from the Practice of the Apostles , who baptized whole Families , i. e. Lydia and her Houshold , Acts 16.15 . the Jaylor and all his , &c. Answ . 1. If there were no Families or Housholds but in which there are some Infants , you might have some pretence for what you infer from hence ; but how palpable is it that there are every where many whole Families in which there is no Infant or Child in Non-age ; and this being so , what certain Conclusion or Consequence can be drawn from hence ? 2. Besides , you know by a certain Figure called a Synecdoche , a part is put for the whole , as Isa . 7.2 , 5 , 8 , 9. the Tribe of Ephraim is put for all Israel : 'T is said , All Jerusalem and Judea went out to be baptized by John in Jordan . In 1 Sam. 1.21 , 22. the Text saith expresly , The Man Elkanah , and all his House , went up to offer unto the Lord ; yet in the next Verse 't is as expresly said , That Hannah and her Child Samuel went not up ; and yet 't is said , all his House went up . 3. As touching the Jaylor's House , 't is positively said , Paul preached to him , and to all that were in his House , ( do you think he preached to his Infants , if he had any ) ? And to put the Matter out of doubt , 't is said , He rejoiced , believing in God with all his House ; as well as 't is said , He was baptized , and all his . 4. And as touching Lydia , we still say 't is uncertain whether she was a Maid , Widow , or Wife ; but if she was married , and had Children , 't is very unlikely ( if Babes ) that they were at that time with her , because she was far from her proper Dwelling , nay many Miles from it , for she was of the City Thyatira , vers . 14. but when Paul preached to her , she was at Philippi , where she was merchandizing , being a seller of Purple ; Can we suppose she carried her little Babes so far to Market ? Besides , those of her House were called Brethren , who were baptized with her , therefore sure Children cannot be here meant , vers . 40. Will you , Sir , build your practice of baptizing of little Babes from such uncertain Conclusions , when 't is uncertain whether she had Children or no ? or if she had , whether they were with her at that time or not ? Our denying of it , is as good as your affirming it ; yet 't is plain she had Servants , or some who are called her Houshold , therefore that is impertinent you mention in p. 28. And thus it appears to all impartial Persons , that there is nothing in your second Proof touching the Practice of the Gospel-Church ; here 's no mention made of one Infant baptized , nor the least Colour of Reason to conclude there were in those Families . But you in the next place put us upon searching the Scripture to prove a Negative , i. e. that there were none baptized in Infancy ; you might as well bid us search and see if we can find there were not one Infant who broke Bread , or were not ordained an Elder or Pastor of a Church . How can we prove they did not make use of Honey or Oil in Baptism , which some of the Ancient Fathers used , as Mr. Perkins notes ; or Salt and Spittle , which Practice is still ( as I said before ) in the Romish Church ? Where is the extream Vnction forbid , or Auricular Confession , or to use Beads in Prayer , and a hundred more such Romish Popperies ? may these things be therefore done ? Because we read not they are forbid , I thought adding to God's Word was forbidden , Rev. 22. But we will repeat your Words to see the Strength of your Argument . Search the Scripture , and produce me , say you , one Instance if you can , from the time St. John the Baptist , to the Death of St. John the Evangelist , which was more than threescore Years , during which time many thousands of Infants were grown up to Maturity , and make it appear they were not baptized in their Infancy , or that their Baptism was deferred till riper Years ; or that there is any Divine Command for the delaying the Baptism of Children of Christian Parents until they are grown up , and I will frankly yield the Cause . Bravely spoken ! Answ . I must retort this Argument back again upon you also , and shew 't is a great Argument against Infant-Baptism , and not for it . For , say I , let it be considered that since there was such a long Space of time as 60 Years , and much longer , between John Baptist and the Death of John the beloved Disciple , or John the Evangelist , during which time many thousands of Infants were born of baptized Believers , both Jews and Gentiles . Now Reader , pray observe Mr. Burkit says in the Gospel-Day , and when our Saviour sent his Disciples first to preach , they were to teach or make Disciples of those they baptized ; but upon the Parents believing and being baptized , he says , their Children were admitted to Baptism also . Now say I , since many Parents thus taught and baptized , had Multitudes of Infants born to them ; How comes it about that we read not of one of their Infants were baptized ? no not from the time of John Baptist , to the Death of John the Evangelist ? Can any Man think had any Infants been baptized , that God would not have left some account of it , to put the matter out of doubt , especially since it was never taught doctrinally , or commanded ? certainly , it could not stand consistent with the Care , Wisdom and Faithfulness of Jesus Christ , to have hid and concealed such a Practice , had there been one Infant by his Authority or Allowance baptized . But since the Scripture is silent in it , we may assure our selves 't is not the Will of God Infants should be baptized . Also if those who were to be baptized , were first to be taught , were first to repent and believe ; then it follows clearly that Baptism must be deferred till Children were of ripe Years , and able so to do . We come to what you say in pag. 28. where you tell us of a cloud of Witnesses for Infant-Baptism in the Churches after the Apostles time . Answ . And so you may if you pass the first 2 or 3 hundred Years after Christ ; and many Errors besides which crept amain into the Churches . But pray remember , Sir , now you are without Book , you are forced to quit the Holy ▪ Bible , that sacred History , and great Charter of the Church : and therefore all your Proof out of humane History , which may be true , or may not be true , signifies just nothing . But you had best take heed lest we carry the Cause against you here too , i. e. for the first Centuries ; we will examine your Authors and humane Testimonies . The first is Vossius , a later Writer , I know not but you may have Ireneus and St. Cyprian , out of him : I do confess Ireneus lived not above 200 Years after Christ , or in the second Century . Thus you and others cite him , viz. Omnes venit Christus per semetipsum salvare , omnes qui per eum renascuntur ad Deum Infantes & parvulos juniores & seniores . In English thus , Jesus Christ came to save all by himself , all who by him are born again unto God , Infants and little ones , Young and Old. Answ . Reader , pray observe here is not a word of one Infant baptized , but Mr. Burkit infers it from his Words ; so that we have nothing but Consequence yet , neither from God's Word , nor the Words of Man. Christ no doubt came to save some of all sorts of Men ; and who doubts but he came to save Infants and little ones , young and old ? But why must those Words , who are born again , be applied to Infant-Baptism . The Scope of Ireneus in that Chapter is to refute the Grosticks , who said that Christ did not exceed one and thirty Years of Age ; against whom Ireneus alledged that Christ lived in every Age , of Infancy , Youth , Old and Age ; that by his Age and Example , he might sanctify every Age. So that here Ireneus speaks not of being born again by Baptism : for he saith , Omnes inquam qui per eum renascuntur in Deum ; i. e. I say all which are born again by him to God , i. e. by Christ ; not as if he had baptized Infants , but because he , ( i. e. Christ ) was an Infant , that by the Example or Vertue of his Age , he might sanctify Infants , as the whole Discourse in Latin plainly shews , viz. Magister ergo existens , Magistri quoque habebat aetatem , non reprobans nec supergrediens hominem , neque solvens suam legem in se humani generis , sed omnem aetatem sanctificans per illam , &c. 2. As to Cyprian , he lived , as I find it in History , about 248 , or 300 Years after Christ : and should I tell the Reader what Corruptions and Errors were let in about that time , he would not wonder to hear Infants were allowed Baptism : yet we have Cyprian against Cyprian . It is true , as far as I can gather , in his time Infant-Baptism was first introduced , without any Ground or Warrant from Christ , and it was as strongly opposed , which appears by the Debates and Doubts about it . 3. The third humane Authority you bring is that cursed Decree of the Milevetan Council , that all who denied Infant-Baptism , should be Anathema , accursed . If you come but a little lower , you have Proof enough in the Popish Councils , Decrees and Canons . But 't is to be observed , that those Fathers pleaded for Infant-Baptism , as that which took away Original Sin , and gave Children the Eucharist too ; in the first Sacrament abusing that Text , John 3.5 . and in the other , that in John 6.53 . These are all your humane Proofs from the Churches after the Primitive Apostolical Days , which you bring ; and I doubt not but to give you better and more Authentick Authority from some of the ancient Fathers against Infant-Baptism , than you have brought for it , and some of them nearer the Apostles Days too . The first is Justin Martyr , though I have him not , yet take his Words as they are cited by Mr. Richard Baxter's Saints Rest , Cap. 8. Sect. 5. I will declare unto you how we offer up our selves to God , after that we are renewed through Christ ; those amongst us that are instructed in the Faith , and believe that which we teach them is true , being willing to live according to the same , we do admonish to fast and pray for Forgiveness of Sins , and we also pray with them : And when they are brought by us into the Water , and there , as we were new born , are they also by new Birth renewed ; and then in calling upon God the Father , the Lord Jesus Christ , and the Holy Spirit , they are washed in Water , &c. This Food we call the Eucharist , to which no Man is admitted but only he that believeth the Truth of the Doctrine , being washed in the Laver of Regeneration for Remission of Sins , and so liveth as Christ hath taught ; and this ( saith Mr. Baxter ) is , you see , no new way . 'T is said Justin Martyr was converted about 30 Years after the Apostle John : and by the Order then used in the Church , it appears there was no Infant-Baptism thought of . Walafrid Strabo , as I find him cited by a great Historian , says , That there was no Children , but aged understanding Persons , baptized in this Age ; that is to say , in the 2 d Century . Walafrid Strabo , Eccl. Hist . c. 26. Vicecom . l. 1. c. 30. Tertullian in his Book of Baptism , speaking of that Text , Suffer little Children to come unto me , saith , Indeed the Lord said , do not hinder them to come unto me : Let them come therefore while they grow to Years , and while come let them be taught , let them become Christians when they are able to know Christ ; why doth innocent Age hasten to the Remission of Sins ? Men will deal more warily in worldly Affairs : So that they who are not trusted with an earthly Inheritance , are trusted with an heavenly one : Let them ask for Salvation , that thou mayst appear to have given it to him . Dr. Taylor saith thus , The Truth of the Business is , as there was no Command of Scripture to oblige Children to the Susception of it ; so the necessity of Pedo-Baptism was not determined in the Church , till the Canon that was made in the Milevetan Council , a Provincial in Africa , never till then . I grant , saith he , it was practised in Africa before that time , and they or some of them thought well of it : And tho that is no Argument for us to think so ; yet none of them ever pretend it to be necessary , nor to have been a Precept of the Gospel . St. Austin was the first that ever preached it to be necessary , and it was in his Heat and Anger against Pelagius . Thus Dr. Taylor . Ignatius in his Discourse about Baptism , asserts , That it ought to be accompanied with Faith , Love and Patience , after preaching . H. Montanus , p. 45. and Jacob Dubois , p. 16 , to 22. and Dutch Martyrology , where Ignatius's Letters are mentioned to Polycarp Tralensis , to them of Philadelphia . Dr. Taylor saith , in his Disswasive against Popery , pag. 118. printed 1667. one of his last Pieces , thus , viz. That there is a Tradition to baptize Infants , relies but upon two Witnesses , Origen and Austin ; and the latter having it from the former , it lies upon a single Testimony , which , saith he , is a pitiful Argument to prove a Tradition Apostolical : He is the first that spoke of it , but Tertullian that was before him , seems to speak against it , which he would not have done , if it had been an Apostolical Tradition ; and that it was not so , is but too certain , if there be any Truth in the Words of Ludovicus Vives , who says , That anciently none were baptized but Persons of riper Age. And as touching Origen's Works , and many more of the Ancient Fathers , there is great cause to doubt about them , because , as Mr. Perkins notes , no Greek Copies thereof are extant ; and many other Books said to be written by such and such Fathers , are spurious , and never wrote by them . See Perkins . Great Basil in his Book of the Holy Spirit , Chap. 12. saith , Faith and Baptism are the two Means of Salvation inseparably cleaving together ; for Faith is perfected by Baptism , but Baptism is founded by Faith ; and by the same Names both things are fulfilled : for as we believe in the Father , Son , and Holy Spirit , so also we are Baptized in the Name of the Father , Son , and Holy Spirit ; and indeed there goeth before , a Confession leading us unto Salvation ; but Baptism followeth , sealing our Confession and Covenant . The same Churches Teacher , ( saith the Learned Dr. Du-Veil ) in his third Book against Eunomius , speaketh thus , viz. Baptism is the Seal of Faith , Faith is the Confession of the Godhead ; it is necessary we should first believe , and then be sealed in Baptism . Du-Veil on Act. cap. 8. p. 278. Zonaras saith , The Babe will then need Baptism , when it can chuse it . Gregory Nazianzen , in his 4 th Oration , saith Dr. Du Veil , Of those who die without Baptism , gives us an Instance in those to whom Baptism was not admitted by reason of Infancy . And the same Nazianzen , though he was a Bishop's Son , being a long time bred up under his Father's Care , was not ( saith the said Doctor ) baptized till he came to Man's Age. In like manner ( saith he ) Basil the Great , that was born of devout Parents , and instructed from his Childhood , was not baptized until a Man , p. 280. Also saith John of Antioch , called afterwards Chrysostom , was born of Christian Parents , as the truer Opinion is , tutored by the famous Bishop Meletius , was not yet baptized till he was one and twenty Years of Age. Hierom , also Ambrose and Austin , who were born of Christian Parents , and consecrated to Christian Discipline , even from their Childhood , were not baptized before thirty Years of Age , as Dr. Taylor Bishop of Down asserts , in his 12 th Section of the Life of Christ . Now , Sir , here are Examples enough that do prove , in the Primitive Times , Children of Baptized Believers were not baptized , but had their Baptism delayed till they themselves believed , and gave an account of their Faith. Had it been the constant Custom of the Godly to baptize Infants , would not these , think you , have been in their Infancy baptized ? Grotius ( as I find him quoted by Dr. Duveil ' ) saith , The Primitive Churches did not Baptize Infants . See Grotius his Notes on the Gospel . Nay ( saith the same great and Learned Writer ) it doth most plainly appear , by the right of baptizing used in the Romish Church , for Baptism is to be asked before the Person to be baptized do enter into the Church ; which the Surety does in the Infant 's Name ; a clear distinct Confession of Faith is required , which the same Surety rehearseth in the Infant 's Name , i. e. A renouncing of the World , its Pomps , the Flesh and the Devil . We may by this perceive from whence the Original of our old Church-Catechism came . But this is a clear Argument , saith the Doctor , to prove of old the Persons who were to be baptized , asked themselves Baptism in their own Names , of their own choice , and profess their own Faith. In the Neocesarean Council it was framed thus ; As to those who are big with Child , they ought to be baptized when they will ; for in this Sacrament there is nothing common to her that brings forth , and that which shall be brought forth from her Womb , because in that Confession , the Liberty of every one's Choice is declared . Whence we may infer , 1. That in that Age there seemed to be that aversness from baptizing Children , that they were not willing to admit Women great with Child to Baptism , lest it should be thought that the Child was baptized with them . 2. That in those Times , in the Confession of Faith , in the Death , Burial , and Resurrection of Christ , which was done in a publick and solemn manner in their Baptism , a liberty of Choice and Consent was required as preparatory to it : for the incapacity of the Infant in the Womb , to declare this Choice and Consent , is the reason why they conclude that the Infant was not baptized with the Mother . 3. That it was then judged necessary to have the Consent and Choice of those who were to be baptized . Dr. Du-Veil citing the same Synod on this Passage , ( viz. That concerning the Baptism of a Woman with Child , that her Baptism concerns not her Child , for every one is to give a demonstration of his own Faith and Confession ) saith , — However the Interpreters draw it to another purpose , it does appear , that the Question was made of a Woman big with Child , because it did seem that the Child was baptized together with the Mother ; which notwithstanding ought not be used , nor to be baptized , except of its own proper Election and Profession . Dr. Barlow late Bishop of Lincoln , in his Letter to Mr. T. saith , I believe and know that there is neither Precept nor Example in the Scripture for Pedo-baptism , nor any just Evidence for it for above 200 Years after Christ . Tertullian condemns it as an unwarrantable Custom ; and Nazianzen a good while after dislikes it : Sure I am ( saith he ) that in the Primitive Times they were Catechumeni , then Illuminati or Baptizati , and that not only Pagans , and Children of Pagans converted , but Children of Christian Parents . The truth is , I do believe Pedo-Baptism , how or by whom I know not , came into the World in the second Century ; and in the Third and Fourth began to be practised , though not generally , and defended as lawful from the Text , John 3.5 . Grosly misunderstanding upon the like mistake , John 6.53 . they did , for many Centuries , both in the Greek and Latin Church , communicate Infants , and give them the Lord's Supper ; and I confess they might do both , as well as either , &c. Thus Bishop Barlow . Curcaeleus saith , Poedobaptismus duobus primis à Christo nato saeculis suit in cognitus , &c. Pedo-baptism was unknown in the two first Ages after Christ , but in the Third and Fourth it was approved of by a few , in the Fifth and following Ages it began to be generally received . And therefore ( as afterwards he saith ) this Rite is indeed observed by us as an ancient Custom , but not as an Apostolical Tradition . The same Learned Author , De peccato Originis , Numb . 50. saith , Morem Infantes baptizandi non coepisse ante tertium à Christo nato saeculum , &c. That the custom of baptizing Infants did not begin till the third Age after Christ , but in the two former no foot-steps of it appear . And afterwards saith , Sine ipsius [ Christi ] mandato introducta est ; It was introduced without the Command of Christ . Athanasius in Sermone 3. contra Arianos , saith , Our Saviour did not slightly command to baptize , but first of all said , Teach , and then Baptize , that true Faith might come by Teaching , and Baptism be perfected by Faith. Haimo in Postilla upon the Text , Go teach all Nations , Fol. 278. In this place ( saith he ) is set down a Rule rightly how to baptize ; that is , that Teaching should go before Baptism ; for he saith , Teach all Nations ; and then he saith , and baptize them ; for he that is to be baptized , must be before instructed , that he first learn to believe that which in Baptism he shall receive : for as Faith without Works is dead , so Works when they are not of Faith , are nothing worth . ●●dem in Annotationibus in Mar. The Apostles were commanded , first to teach , and then to baptize : The Jews were brought by Ceremonies to the Knowledg of the Truth , but Christians must learn to know them first . Beda ; All those that came to the Apostles to be baptized , were instructed and taught , concerning the Sacrament of Baptism , then they received the holy Administration thereof . Rabanus . The Catechism , which is the Doctrine of Faith , must go before Baptism , to the intent that he that is to be baptized , ( i. e. Catech●●●nus ) may first learn the Mysteries of Faith. Arnobius . Thou art not first ( saith he ) baptized , and then beginnest to effect and embrace the Faith ; but when thou art to be baptized , thou signifiest unto the Priest what thy Desire is , and makest thy Confession with thy Mouth . Jerom upon Matth. saith , The Lord commanded his Apostles , that they should first instruct and teach all Nations , and afterwards should baptize those that were instructed into the Mysteries of the Faith ; for it cannot be , ( saith he ) that the Body should receive the Sacrament of Baptism , till the Soul have received the true Faith. Sir , What think you now of the Testimony of the Ancient Fathers , and of the Practice of the Churches after the Apostles days ? Sure the Reader must needs conclude we have it here too , and you must yield whether you will or no , and give up the Controversy . But to proceed ; Your first Demonstration to prove Infant-Baptism in the days after the Apostles ( in pag. 30 , 31. ) is this , viz. Because that Children had Hands laid upon them in their Minority . Answ . This signifies nothing , for as the Fathers changed the Ordinance of Baptism from believing Men and Women to ignorant Babes , so they changed Imposition of Hands ( which I own to be a Principle of Christ's Doctrine , Heb. 6.12 . ) to such young People who in their Minority had learned the Articles of the Christian Faith : But clear it is , in the Primitive Apostolical Times , none but baptized Believers were admitted to that Ordinance of Laying on of Hands , as Acts 8.14 . & 19.6 . witnesses . You do well to acknowledg , in the same 29 th Page , That anciently there were such called Catechumeni , Persons taught or instructed , and afterwards baptized . You say indeed that there were two sorts , the last you bring for your purpose ; but I know not where you have your Testimony , and therefore shall pass it by . So much to your first Demonstration from the 〈◊〉 Fathers . Your Second to prove Infant-Baptism is this , viz. Because ( say you ) Infants in the Primitive Times were admitted to the Lord's Supper , therefore you conclude they were admitted to Baptism . Answ . And they had , say I , as much ground , as Dr. Taylor says , for the one as for the other ; and there is the same Parity of Reason to conclude , as they err'd in the one , so they did in the other . Why do you not from hence give Infants the Lord's Supper ? the reason you give I have before proved insignificant . As to your third Demonstration , it is not denied her that Infant-Baptism was received in the Church in the third and fourth Century ; with many other Fopperies , but that does you no Kindness ; the Church was adulterated from the true Apostolical Faith and Practice in many respects in those and after Times downward . Your fourth Demonstration is this , viz. Pag. 33. If it was a gross Error in the Primitive Fathers to admit Infants to Baptism , then they in suffering such an Error to pass uncensured and uncondemned , were guilty of the greatest Impiety , &c. Answ . What then ? I ask you , whether you do not believe for several Centuries those Fathers who admitted Infants to the Lord's Supper without censuring or condemning it , were not guilty also of as great Impurity ? Besides , did not the same Fathers hold other Errors ? see Mr. Perkin's Demonst . of the Problem , pag. 488. these are his words , viz. And whereas some Fathers , viz. Ireneus , Justin , Clement , Tertullian , held that the Law of Nature had Power to save the Gentiles without Christ . And again he saith , The Fathers have Errors , yea , and that sometimes gross ones . Doth not History tell us the Fathers used other Rites also , and that in Baptism ? See Perkins , p. 549. The Fathers , saith he , used some other Rites and Ceremonies which are now omitted , as kissing of the Child which was baptized , in Cyprian , l. 3. ep . 8. use of Milk and Hony , use of Milk and Wine . Hierom. in Isa . cap. 55. It was an use for the Baptizer to blow in the Face of the baptized , and the Party baptized used to exufflate the Devil , whom he renounced . What Credit is to be given to such Fathers ? They gave the Eucharist to Children likewise . You say the Church of England is for Infant-Baptism , Article 27. also the French , Dutch , Bohemian , Helvetian Churches : What of all this ? why did you not put in the Church of Rome with them ? 't is clear the Church of the Hebrews , a Church at Rome in the Apostles days , the Church of the Corinthians , Galatians , Philippians , Ephesians , Colossians , Sardis , Smyrna , Pergamus , Philadelphia and Laodicea , owned it not . We must go to the Fountain , and not to the muddy Stream , to drink pure Water . From the beginning it was not so . But , say you , if now the Anabaptists can believe that Almighty God has suffered all his Churches Ancient and Modern , and that in all parts of the World to fall into one and the same destroying Practice . They have a Power which I shall never envy , namely , of believing what they please , pag. 34. Answ . 1. You take that for granted which you prove not , viz. That all these Churches who hold Infant-Baptism are true Churches of Christ . Sir , I must tell you , we have not such a Power of Faith as to believe that . 2. Doth not the Apostle declare , that a general Apostacy from the true Apostolical Faith and Doctrine would after his days ensue ? And hath not the Church of Rome , that Mother of Harlots , made all the Earth drunk with her Cup for near 1200 Years , or more , and corrupted all those Churches , more or less , with her poisonous Errors and false Doctrines , Rites and Ceremonies ; and yet Almighty God hath suffered her for so long a time ? and many other Errors among Protestants . 3. See Mr. Tombs his Answer to this . For if the whole Church might err ( saith he ) in one Age , it may also in all Ages , collectively considered , the Promises being no more to the Church in all Ages , collectively considered , than in each Age distributively considered , nor any means given to them after the Apostles , collectively considered , to keep them from Error , than to each distributively : yea the Churches nearer the Apostles had more means to keep them from Error than other Ages , yet they err'd in Doctrine and Discipline , as many Writers shew . As for the Promise , Mat. 16.18 . it is not true of the whole Church visible , the Gates of Hell have and do prevail against her so ; but of the invisible ; and yet the Promise is not to the invisible , that they shall not err , but they shall not err finally to Damnation , which if they did , then the Gates of Hell should indeed prevail against them . 4. Your Church , and all those other Churches mentioned by you , have other Errors besides this , and yet God suffers you and them to continue at present in those Errors , for Reasons best known to himself ; nor do we say we are without any Errors , or any Church on Earth , we pretend to no Infallibility : But in the Point of Baptism we are right by your own Concession , I mean , as to the baptizing of Believers . 5. And lastly , We do not say this Error of yours about Infant-Baptism , is a Soul-damning Error , God forbid ; tho it doth tend to destroy too far the nature of the holy Sacrament of Baptism , and so also a right Gospel-Church according to the Apostolical Constitution , making your Church National , when the Gospel-Churches planted by Christ and his Apostles were Congregational . So much in Answer to all your Arguments for the lawfulness of Infants-Baptism . CHAP. VI. Shewing Infant-Baptism is of no use at all , in opposition to what Mr. Burkit affirms , but contrariwise sinful , i. e. it being an Error , hath also many evil and bad Consequences attending it . With some Reflections on Infants Baptismal Covenant , as asserted by Mr. Dan. Williams , as well as this Author Mr. Burkit . YOU say , the Anabaptists assert Infant-Baptism is unlawful , because 't is unuseful , Children understanding no more than Brute Beasts what is done to them ; therefore you may as warrantably baptize a Beast as a Child , Pag. 34. And then say , pag. 35. That Infant-Baptism is greatly advantagious as an Act of Initiation into the visible Church . Answ . 1. You have no Warrant to baptize a Child ; but who of the Anabaptists ever said such words as you here mention ? dare you accuse your Neighbours falsly ? 't is a bad and unseemly Comparison . But 't is no marvel we meet with it from such as you who are prejudiced against us : some of your Brethren formerly charged us with baptizing naked . God will judg between us and you in his due time . Answ . 2. You should have proved it an Institution , or an Appointment of Christ ; but that you have not yet done , nor never will. True , were Infant-Baptism ordained by Christ to be an initiating Rite into the Gospel-Church , doubtless it had been useful . 3. But what good doth your baptizing them do them ? what Priviledge of the Church do you allow them ? I know not one ; if indeed it did adopt the Child to be a Son or Daughter of God , you say something ; or if God had appointed it to be a Sign or Token of it ; but this he hath not done , and 't is not in your Power to do it . 1. But you say they have hereby Interest in all the Prayers put up in and by the Church . Answ . If you so pray for them , viz. as Members of the visible Church , what ground have you to believe God will hear you , since he never made them Members thereof ? Besides , the Church prays for all her Members , and for the Children of them who are Members , that they in due time may become Members , and have equal Right in all the Blessings of God's Church , if it be his Will to bring them in . But what ground have you to deny any who are true Members of the Church , the Eucharist , or Lord's Supper , or any other Priviledge whatsoerver ? 2. You say , by virtue of this Admission they have an Interest in that special Providential Care which Christ exercises over his Church . Answ . No doubt but Christ exercises his Care over poor Infants , but not the more , assure your self , for your baptizing them without his Authority . 3. You say , hereby the Church stands nearer to them than to the rest of Mankind , &c. mentioning that Text in Isa . 54.13 . Thy Children shall be all taught of God , &c. Answ . You cannot bring Infants to stand nearer to God , nor his People by any Act done by you , without a Rule left by Christ . Besides , that Text in Isa . 54.13 . does not refer to Infants , not to our Children as such , but to those godly Christians who being born in Sion , are indeed truly her Children . 4. ' You say it is an Act of Dedication , &c. Answ . Who commanded you this way to dedicate your Children to the Lord ? Will you teach him Wisdom ? or , are you wiser than he ? doth he require you so to do ? 5. You say , 't is greatly advantagious to them , as 't is an Act of Restipulation ; that is , say you , a Child at Baptism enters into Covenant with God. Answ . Poor Babes ! 't is without their Knowledg or Consent , or God's Appointment , which is worst of all , or being able to perform it then , nor many of them ever after , God never giving them his Grace so to do . But wo to them , if they do not perform this Covenant , if you and Mr. Daniel Williams say true ; he says in his Catechism as followeth , That those Children who perform not their Baptismal Covenant do , 1. Reject Christ . 2. They renounce the Blessings of Gospel . 3. That 't is Rebellion against their Maker . 4. That 't is Ingratitude and Perjury to their Redeemer . 5. Gross Injustice to their Parents . 6. That 't is self-killing Cruelty to their own Souls . 7. He saith , 't is a damning Sin , nay , it 's the damning Sin , and Heart of all Sin. Is this indeed the Love you Pedo-baptists have to your poor Infants ? What , bring them into such a Covenant , without their Knowledg or Consent , or God's Appointment , and then threaten them , if they break it , with Hell and Damnation , and what not ! Do you know they are all Elect Persons , and so such that God will in time call , give Grace to , and so change their evil and depraved Natures ? If not , do you not heap up a Multitude of Evils upon them , and hereby make their Condition worse , or aggravate their Sin and Misery for ever ? I know not whether you be of this Pedo-Baptist's Mind , or not ; but I think this Doctrine does not fit a Christian Catechism : if God had required Infants to enter into such a Covenant , some reason he might have thus to speak : But since he nor you either can prove it , this to me seems a daring boldness in a Minister of the Gospel to assert , ( who I hope is a good Man ) . God I grant expects , that all true Believers should perform their Baptismal Covenant , but then know they are required of God actually to enter into it ; they freely of their own choice enter into it , they are such God hath given habitual Grace to perform it . And he hath promised them also a further supply of Grace to enable them so to do ; but nothing of this you can prove , in Infants covenanting in their Baptism , ( but more of this by and by ) ; nor will their Sureties help the matter , for if they cannot perform those things they promise for themselves , how should they be able to do it for others ? besides 't is an humane Invention , and not appointed of God , as Mr. Perkins himself confesseth . But truly Mr. Williams's Doctrin afflicts my Mind : Strange ! is this Sin the damning Sin ? I thought the damning Sin ( by way of eminency ) had been the Sin of Unbelief : Suppose your own Child should not believe he is bound by virtue of that baptismal Covenant you brought him into , but when grown up , disowns that ( you call ) Baptism , &c. not believing it is a Truth of Christ , must he be damned ? But to proceed ; You having shewed the Advantages of Infant-Baptism , without giving one Scripture-Text to prove what you say is true ; you , in pag. 38. come to shew , that Baptism is more useful and beneficial to a Child in Infancy , than to omit it till riper Age ; Because no Infant-membership is capable of Hypocrisy , which Persons grown up are . Answ . 1. Then give them the Lord's Supper also , for doubtless if they receive it , they will not eat and drink their own Damnation , as may be some , that have it given to them , do . I tremble at what you dare to say and write , in which you seem to arraign the Wisdom of the ever-blessed Jesus ; Hath he appointed Believers , or Adult Persons , who are gracious , to be baptized , and none else ? and do you say , the Ordinance better suits with ignorant Babes ? Should you dictate to your earthly Prince , would he allow it ? much less to contradict and correct him , as if your Wisdom was more than his . 2. You say , 'T is more advantagious to Infants , than those of riper Years ; as it is a pre-engagement upon them to resist Temptations . Answ . You may after this rate bring them under an hundred Engagements and Covenants , nay , may be more plausible ones too , may you not ? When they know what they do , make them take a solemn Oath , or enter into Bonds , upon pain of severe Punishment , that they shall not yield to Temptations , and pretend 't is God's Law they should do so ; and if you can deceive their Judgments , they will dread as much ( nay , may be more ) the breaking those Oaths and Covenants , than this you bring them into , without any Authority from Jesus Christ . 3. You say , Baptism in Infancy is more advantagious than at riper Years , as it is an early Remedy against the Malady of Original Sin. Answ . Speak ; Doth Baptism take away Original Sin , or free them of that Malady , or not ? You know , some of the Ancient Fathers were carried away with such a Dream ; how comes it to pass then , that that Contagion appears so soon , and to be as strong in your Children as in ours , who never were baptized at all ? But does not St. Peter tell you , ( 1. Pet. 3.20 . ) Baptism washes not away the Filth of the Flesh ? Or is not Original Pollution a Filth of the Flesh ? what Stuff is this you would force upon us , and the World ! We affirm Infants are no more capable of this Ordinance than any other . Why do you say of no Rite but this ? We challenge all the World , by God's Word , to prove they are capable of Baptism , any more than of the Lord's Supper . 4. You say , Baptism administred to Infants , has this Advantage , That it puts the Christian upon more bitter mourning for actual Sin , from the consideration of that shameful Perjury and wilful Apostacy that is found in such Persons Sin. Answ . 1. I find you are one of Mr. Williams his Brethren , i.e. you are of his Belief it seems : but tremble at the thoughts of the Consequences of your Doctrine . Have not your Children , when grown up , enough Sins to mourn for and bewail before Almighty God , but you must bring them into a Covenant which you knew they would break when they come to riper Age ? and such is the pravity of human Nature , there is no avoiding of it without a supernatural Work of Grace ; their Burden is heavy enough , you need not add to it . 2. Is it not sad , that you should give cause to your Children to think they are guilty of Perjury ? when in truth they never were , nor of Apostacy from God upon that account : our first Apostacy was bad enough , you need not go about to make them guilty of another . Alas , their pretended Baptism never brought them one step nearer to God , than those Children are who never were baptized in their Infancy at all : where then is the Apostacy you speak of ? 3. You hereby bring them under a necessity of committing of the Sin of Perjury , and of Apostacy , at leastwise in your own conceit , and in theirs too , if they can believe what you say , and so to cause them to mourn for that , or those Sins most , which may be ( if all things were rightly considered ) are no Sins at all . I do not mean that any of their actual Transgressions may not be Sin ; but that they are not guilty of Perjury and Apostacy by breaking that you call their Baptismal Covenant : for if God brought them not into that Covenant , nor into any Covenant-relation with himself thereby , I cannot see how there should be such a Sting in the Tail of it , as you affirm and imagine ; and indeed , had they themselves , of their one accord and consent , entred into an unlawful or an unwarrantable Covenant , which they were no ways able to perform , it may be doubted whether it would be Perjury in them if they kept it not : besides , I hope they have not forsworn themselves , how then is it Perjury ? 4. Moreover , I desire all those Parents who baptize their Children ; and you also , to consider , in the fear of God , the natural Tendency and Consequences of your bringing poor Babes into such a Covenant . 1. That you force them to enter into this Covenant without any Authority or Command from God : for I challenge you , and all Pedo-Baptists in the World , to prove God hath any-where , directly or indirectly , required any such thing at your Hands . 2. Consider that 't is not only a Reformation of Life , or a bare refraining from the gross Acts of Sin , that you assert is comprehended in this Baptismal Covenant you cause Infants to enter into , but it is Regeneration it self , i. e. a change of Heart , and savingly to believe in Christ ; this you oblige your poor Babes to perform . Now what Arminianism is here fomented , if once you say or think they are capable to perform this Obligation ? but if they do not do it , woe be to them ? Moreover , what guilt do you bring the poor Sureties under , unless they stand obliged no longer then the Child abides in Infancy ; and if so , what need of their Obligation at all , if you intend no more ? 3. Consider , you brought them into this Covenant without their Knowledg or Consent , they never subscribed to it , nor knew any thing of it , nor were they capable so to do . 4. Consider , whatever you think , that such is the pravity of their Natures , by means of our first Apostacy from God , or Original Sin , that they do and must of necessity break it , as I said before , unless God should by supernatural Grace change their Hearts and Natures , and remove the vicious Habits thereof , which you had not the least ground to believe he would do , or leastwise to all or the greatest part of them , God having made no such promise ; and by woful experience we daily see many or most of those Children , are never converted , but from the Womb go astray , and are guilty of almost of all manner of abominable Sins , and so live and die . As to the Adult . 1. Consider , as I said before ; ( 1. ) That all Believers God himself doth require or command in his Word to enter into this Baptismal Covenant . ( 2. ) And they , before they enter into it , have a Principle of Divine Life infused into their Souls , or Grace implanted in their Hearts , having passed under the Work of Regeneration , being dead to Sin , ( of which Baptism is a lively Symbol ) or is , as your Church says , an outward Sign of an inward spiritual Grace . Not as Mr. Baxter observes , a Sign or Symbol of future , but of present Regeneration ; which is confirmed by what St. Paul teaches , Rom. 6.2 . How shall we that are dead to Sin , live any longer therein ? not , may be dead , but are dead , and so are buried with Christ in Baptism , vers . 3 , 4. If you say , all Adult Persons baptized are not converted , &c. I answer , They appear so to be , and as such , voluntarily enter into this Covenant : besides , God does not require them without Faith to do it . Baptism doth not only represent the Death and Burial of Christ , but also signifies our Death to Sin , or that blessed Work of Mortification of the Body of Sin and Death ; by which means Believers who enter into this Baptismal Covenant , are put into a gracious and meet capacity to perform that sacred Obligation ; but so are not Infants . ( 3. ) That every true Believer baptized , considers , ponders upon , and weighs with all seriousness and deliberation imaginable , the Nature of this Covenant before he signs it . And , ( 4. ) That he doth it freely , voluntarily , and with his full liking , approbation and consent : neither of which do , nor can do those poor Infants you force to enter into this Covenant . These things considered , it appears , as it is a sinful Act in you to bring them into this Covenant ( since 't is done without Command or Authority from God ) so 't is cruelty also towards your own Babes , by making them to be come guilty of Perjury , and thereby damning ( as Mr. Williams says ) their own Souls . ( 5. ) Consider , every true Believer that is listed under Christ's Banner , by entring into this Baptismal Covenant , is by Christ compleatly armed , i. e. he hath the Christian Armor put upon him , Ephes . 6. he has the Breastplate of Righteousness , the Shield of Faith , and for an Helmet , the Hope of Salvation ; and the Word of God , like a Sword in his Hand , to cut down all his Enemies . Thus by the help of these Sacred Graces of the Spirit , he is enabled to fight against Sin , the World , the Flesh , and the Devil . But alas , you list your poor Babes into this War , and make them covenant and vow to forsake the Devil and all his Works , the Pomps and Vanities of this Wicked World , and all the sinful Lusts of the Flesh — but arm them not . Did Baptism confer Grace , and arm their Souls , it was something ; but who dares assert that ? or if he does , who will or can believe him ? ( 6. ) God hath also promised to assist , stand by , help and enable all Believers baptized , with further supplies of Grace ; nay , they being actually united to Christ , have his blessed Influences flowing to them , besides the Promises of God , the Death , Resurrection , and Intercession of Christ ; and the everlasting Covenant of Grace , which is ordered in all things , and sure , firmly secures all their Souls : But thus it is not with those poor Babes you bring into this Covenant ; you are like Pharaoh's Task-masters , command the making of Brick , but allow them no Straw . 4. Again , consider how hereby great part of the Nations are perjured : I will appeal to the Consciences of all thinking and understanding People , whether , according to your Principle and Practice , it is not so ; Mourn O England and lament , sad is thy Case ! If these Men speak right or truly , what a Multitude in thee have been made to enter into this Covenant , who never performed it ? O Perjured Nation ! Perjured People ! and Perjured Pastors ! for so are all thy debauched , drunken , swearing and unclean Teachers . Are not these perjured also ? Have they kept their Vow and Covenant ? Alas , Sir , instead of mourning for this Sin , we may conclude they never thought of it . But let them break off their Sins by Righteousness ; I mean , repent and leave those gross Acts of Wickedness , of which many , both Priest and People , are guilty , and get renewing Grace , and never let them fear this new devised Sin of Perjury . For if God's Word convinces of all Sins , and doth not convince of this sort of Perjury , this is no Perjury ; ( I mean the simple breaking of that Covenant , though those Sins by which they are said to break it , are horrid Treason and Rebellion against the God of Heaven , and provoke him to Wrath every Day . ) But God's Word doth convince of all Sins , and doth not convince of this sort of Perjury ; therefore it cannot be Perjury , as is affirmed . 'T is not this which is the Self-killing-Murder , the damning Sin : No , no ; but 't is their Unbelief and Contempt of God's Grace , or neglecting the great Salvation offered by Christ in the Gospel . 5. Baptism administred in Infancy hath ( you say ) this singular Advantage above that which is administred at viper Age , in that it gives the pious Parent a good ground of hope that his Children dying in Infancy , are certainly saved , it makes ( say you ) that Ordinance a Channel of Grace , &c. Answ . 1. This is like the rest : But , Sir , by what Authority do you assert all these things ? You know what wonderful Vertue the Papists say is in many of their Popish Rites , Ceremonies and Relicks , i. e. in their crossing themselves , and in their Holy Water , especially in their Agnus Dei : but how do they prove it ? even as well as you do what you speak here upon this Account . And we have the same reason to believe them , as to believe you in what you speak without Proof or Authority from God's Word . 2. Pious Parent ! But alas , how few are there of that sort ? what hopes hath the impious prophane and ungodly Parent of the Salvation of his dying Children ? But , Sir , I thought all the pious and believing or godly Parents Children , were born in Covenant with God ; and that the Parents Faith would have secured them , whether baptized or not . Were not the Jews Female Children saved ? they were not circumcised ; and were not their Male Infants saved , who died before the eighth Day ? 3. From what Scripture is it these pious , though ignorant and deceived Parents , may have hope that their Children that die in their Infancy shall be saved , and none but theirs , who are baptized or rather rantized ? 4. Will you make Baptism their Saviour ? can Baptism save them ? And is it so indeed ? is it then in the Power of Parents to save or damn their Children ? And how came Baptism to have such Power in it ? or who made that a Channel of Grace to dying Infants ? Do you not place that Vertue in an external Rite , that only belongs to the Blood of Christ , and sanctifying Grace of God's Spirit ? Mr. Perkins saith , That Baptism indeed saveth ; but saith he , that is not the Baptism of Water , but the Stipulation of a good Conscience by the Resurrection . Again he saith , The outward Baptism without the inward is no Mark of God's Child , but the Mark of the Fool that makes a Vow , and afterwards breaks it . 5. May not this Doctrine of yours clearly tend to scare and afright poor Parents with fear that all their Babes that die in their Mother's Wombs , or before baptized , are damned ? And O in what a sad Condition are all the Children of ungodly and impious Persons , whose little Babes you dare not , cannot baptize , if you are true to your own Principles ? But that Text may give us a better ground of hope a thousand times concerning the well-being of our dying Infants , where our Saviour saith , of such are the Kingdom of Heaven . And that which you mention , I shall go to him , he shall not return to me ; together with the infinite Mercy of God , through the Virtue of Christ's Blood , who can convey Help and Healing to dying Infants and Idiots in ways we know not of ; nor are we to trouble our selves about such secret things that are not revealed . 6. You say , The Practice of Infant-Baptism appears most beneficial ; because it prevents such shameful and scandalous Neglects of Baptism , to the Blemish of Christianity . Answ . Is it then a shameful Scandal to neglect a Tradition of Man ? ( for so I have proved Infant-Baptism to be ) Where is the Shame that ought to be in Christians , that Christ's Laws and Precepts are neglected , and his precious Ordinance of Baptism exposed to Contempt and Shame , as it is by you and thousands more , whilst the Statutes of Omri are zealously kept and observed , as the Prophet of old complained ; I mean , humane Rites and Traditions , or Statutes ( like those of Omri , instituted by him and Jeroboam ) which the Wisdom of your Church , and many corrupt Churches have been zealous for to this Day . And thus I have ran through and examined your fix Particulars , which you bring to prove the Usefulness of Infant-Baptism above the Baptism of Believers , which our blessed Saviour instituted : And now shall shew you further that Infant-Baptism is so far from being more useful than that of the Adult , that it is a dangerous Error , and therefore of no Use at all , but the contrary , viz. a very sinful thing . 1. Reader , can that be useful , or any ways beneficial , which Christ never commanded or required to be done in his Name , but is unrighteously fathered upon him , to the utter making void his own Ordinance of baptizing Believers ? 2. Can that have any Usefulness in it , that brings Guilt upon the Parents in doing it , making them guilty of Will-Worship , or of a humane Tradition ? 3. Can that be useful that brings poor Babes into such a Covenant , which Christ never ordained for them to enter into ; and to which they never directly nor indirectly consented nor approved of ; and which they are utterly unable to keep ; and which giveth them no Strength to perform ; nor is there one promise of God made to assist or help them to do it ; and yet for not keeping of it they are charged with Perjury , with Self-murder , nay , with Hell and Damnation ? 4. Can that be of use to Infants , that basely beguiles and deceives them , causing them when grown up to think they were thereby made Christians , and become the Children of God , Members of Christ , and Inheritors of the Kingdom of Heaven , nay , regenerated ; and from hence never look after any other Work of Grace nor Regeneration , but conclude all is well with them ? 5. Can that be a useful thing , which the doing of is a palpable Alteration of the Words of Christ's Commission , and so inverts that holy Order left by him for baptizing , who requires none to be baptized before they are first taught and made Disciples ? 6. Can that be of any Use to an Infant , which you , nor no Man else can prove from God's Word to have any Use and Blessing in it to them ? 7. Can an humane Rite or Tradition , think you , save poor Children , or a little Water sprinkled on the Face , wash away Original Sin ? 8. Can Water beget Children to Christ , or can that be useful to them , which they have only the bare Sign of , and not the thing signified , viz. the Sign of Regeneration , but not Regeneration it self ; a Sign of Grace , but not Grace it self ; you give them the Shell , but no Kernel ; the Name of Christian , but no Nature of a Christian ; making that you call Christ's Baptism , as Dr. Taylor saith , á Sign without Effect , and like the Figtree in the Gospel , full of Leaves , but no Fruit ? 9. Can that be useful that tends to make the Gospel-Church National , ( and confounds the Church and the World together ) which ought to be Congregational , a holy and separate People , like a Garden inclosed ? 10. Can Baptism be more useful to Infants than to adult Believers , notwithstanding the Scripture saith , that the Person baptized doth not only believe , but call upon the Name of the Lord , Acts 22.16 . can Infants do that ? 11. Can Infant-Baptism be more useful than that of Believers , and yet Baptism an Ordinance of the Soul's Marriage with Christ ? And is not that , as Mr. Baxter saith , a strange Marriage , where there is nothing signified of Consent ? And are Infants able so to do ? 12. Can Infant-Baptism be more useful than that of Believers , and yet Baptism called the Answer of a good Conscience ? Can a little Babe answer a good Conscience by being baptized in Obedience to Christ , and to shew forth his Death and Resurrection ? 13. Can Infant-Baptism be more useful than that of Believers ? Whereas the first has no Promise of God made unto it , and yet the other hath many , as Acts 2.36.37 , 38. Mark 16.16 . 14. Can that be a useful thing that frustrates the sacred and spiritual Ends of Baptism ? which we have shewed are many , but as administred to poor Babes , 't is rendred wholly of none Effect , and an insignificant thing . Lastly ; Mr. Perkins hints that Baptism signifies two things : ( 1. ) Our Union with Christ : ( 2. ) Our Communion with him . Now how doth this appear in Infants as such , as it does in Believers ? CHAP. VII . Shewing that the Baptists are falsly called Anabaptists , they being as much against rebaptizing as Mr. Burkit , ( or any other Men or People whatsoever ) shewing that Infants who have only had a little Water sprinkled or poured on their Faces , &c. are not baptized , but rantized : Proving Baptism is Immersion , ( and without the Person 's Body is dipped or covered all over in the Water , he is not baptized ) from the literal genuine and proper Signification of the Greek Word Baptizo . 1. IN Page 42 , you say , That you will endeavour to satisfy such who were baptized ( as you call it ) in their Infancy , that they were rightly baptized . 2. And that such who have been once duly and rightly baptized , ought not to be rebaptized , or baptized again . Answ . That which you say in the first Place we do utterly deny , though we readily grant you what you say against rebaptizing , for we are as much against it as you can be . But to prove your first Proposition , you proceed to shew the several Requisites necessary to : denominate a Person rightly baptized . 1. The Person baptizing ought to be a lawful Minister , authorized and commissioned by Christ , and the Governors of his Church . 2. The Party baptized , you say , must be a Subject qualified for Baptism , &c. 3. That the Element made use of , must be Water . 4. It ought to be done before credible Witnesses . 5. Lastly , Baptism ought to be administred in the Name of the Father , and of the Son , and of the Holy Ghost . Answ . 1. I grant all you say here , though how you can prove there were Witnesses by when Ananias baptized Saul , or when Philip baptized the Eunuch , I know not ; yet I believe 't is necessary there should be in all ordinary Cases credible Witnesses by . 2. But , Sir , how doth this comport with the Rantism of Infants ? For , 1 st . That they are not Subjects fitly qualified for Baptism , I have fully proved , and have detected your Argument concerning Baptism coming in the room of , or succeeding Circumcision . 2 dly . I shall now prove your sprinkling or pouring Water on the Subject , either on the Face , or any part of the Body , is not baptizing but rantizing : Then answer you Allegations , Objections , base Reflections , and false Calumnies cast upon Mr. Tredwell , and indeed on the Baptists in general . And in order to the effectual doing of this , take a Passage or two out of the ancient Fathers , &c. St. Gregory saith , That that is not said to be reiterated , which is not certainly demonstrated to have been rightly and duly done . And in another Place saith he , If there be an Offence taken at the Truth , it is much better that Offence be taken , than that the Truth should be deserted . The Custom of the Churches ought to submit to the Words of Christ , not the Words of Christ to be wrested to the Custom of the Church ; in regard the Words of Christ are the Foundation upon which all Customs are to be built . See the famous Dr. Du-Veil on the Acts. Tertullian says , Whatsoever savours contrary to Truth is Heresy , though it be an ancient Custom . These Maxims , saith Du-Veil , so agreeable to Reason , whosoever intends to follow , will never question but that they ought to be baptized , if they have not received that Baptism ordained by Christ , but only Rantism , that is , Sprinkling , substituted in its room by a vulgar Use , or rather Abuse . Mr. Perkins saith , if the external Form of Administration be observed , a Person baptized by an Heretick , must not be baptized again . Nor is it to be doubted , saith that famous Divine , John Forbes , but that they are again to be baptized , who before have only received a vain Washing , and not the true Sacrament of Baptism . Sir , To baptize a Person , a Believer , again , who was baptized before , we say is sinful and unlawful . But since yours is no Baptism , but meer Rantism , I need say no more to this ; and that 't is so , I shall first prove from the proper genuine and literal Signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , baptiso ; that comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to dip , signifies mergo , immergo , submergo , obruo , item tingo quod fit immergendo ; that is , to immerge , plunge under , over-whelm , as also to dip , which is done by plunging . We grant in a less proper or more remote Sense , because things that are said to be washed , are commonly dipped or plunged all over in Water , it is put for washing , Luke 11.38 . Heb. 9.10 . Mark 7.4 . You say , pag. 52 , as for the Derivative word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sometimes it signifies to dip or plunge ; sometimes to wash or cleanse , citing ver . 9 , 10. Yet we say it no where signifies to sprinkle . You know the Greeks have another Word to express Sprinkling , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rantizo , as Heb. 9.19 . and sprinkled , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) both the Book and the People ; 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ So Heb. 9.13 . Sprinkling the Vnclean , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 1 ▪ Pet. 1.2 . And sprinkling of the Blood of Jesus Christ , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The like in many other Places : And so that we dare modestly assert that no Greek Author of any Credit , whether Heathenish or Christian , has ever put Baptizing for Sprinkling , or used those Words promiscuously : for as in these Scriptures we have cited Heb. 9.13 , 19 , 21 , &c. 't is always translated Sprinkling : So there is not one Place in Scripture , wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rantizo , is rendred to baptize ; nor is there one Scripture wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , baptizo , is rendred Sprinkling . And whereas you say , the word sometimes signifies Washing : We say , notwithstanding it does , yet 't is such a Washing as is by Dipping or Plunging , as I said before : Thus Mr. Wilson in his Dictionary renders baptizo , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bapto , ringo , to dip or plunge into the Water : and signifies , saith he , primarily such a kind of washing as is used in Bucks where Linen is plunged or dip'd ; though in a remote Sense he hints it signifies other kind of Washing . You say , Pag. 49. That we ought to distinguish betwixt that which is of the Essence of Baptism , and that which only is accidental in Baptism ; the Word and Element say you , are of the Essence of Baptism . Answ . We say with you , that if Accidents , or meer Accessories be wanting in Baptism , yet there may be true Baptism notwithstanding ; but we assert that Dipping or Plunging belongs to the Thing , Act , or Essence of Baptism ; not an Accident , but so essential , that 't is no true Baptism if the Body is not dipped , or plung'd into the Water : therefore the Word and Element are not so the Essence of Baptism , unless there be so much Water used as to cover the Body all over in it ; Rantizing is Rantizing , and Baptizing is Baptizing , they are two different things , and the one will never be the other while the World stands . And tho you dare affirm , that the Child that is only Rantized , i. e. Sprinkled , is Baptized , yet you cannot prove it ; and altho you do assert it , and attempt to make it out , yet a multitude of learned Writers and Criticks in the Greek Tongue do fully contradict you . Scapula and Stephens , two as great Masters of the Greek Tongue as most we have , do tell you in their Lexicons , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies mergo , immergo , item tingo quod fit immergendo , inficere imbuere , viz. to dip , plunge , overwhelm , put under , cover over , to die in colour , which is done by plunging . Grotius says it signifies to dip over Head and Ears . Pasor , an Immersion , Dipping or Submersion . Vossius says it implieth a washing the whole Body . Mincaeus in his Dictionary saith , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is in the Latin Baptismus , in Dutch Doopsit or Doopen , Baptismus , or Baptism , to dive or duck in Water , and the same with the Hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabal , which the Septuagint , or seventy Interpreters , render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptiso , to dip . This Casaubon saith was the Rite of baptizing , that Persons were plunged into the Water , which the very word baptizo sufficiently demonstrates ; which as it does not extend so far as to sink down to the bottom to the hurt of the Person , so it is not to swim upon the Superficies — . Baptism ought to be administred by plunging the whole Body into the Water . The late famous and most learned in all the Oriental Tongues , Dr. Du-Veil , in his literal Explanation of the Acts , Chap. 1.5 . saith , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dip , as if it were to dye Colour ; and any Dyer will tell you , if there is any small bit of Cloth not dipped , it is not dyed . Leigh in his Critica Sacra saith , the native and proper Signification of the word is to dip into the Water , or plunge under Water , Mat. 3.6 . Acts 8.38 . for which also he quotes Casaubon , Bullinger , Zanchy , Spanhemius : he saith withal , that some would have it signify washing , which sense Erasmus , he saith , opposed , affirming that it was not otherwise so than by Consequence ; for the proper Signification was such a dipping , or plunging as Dyers use for dying of Clothes . Salmasius saith , That is not Baptism which they give to Children , but Rantism . Beza on Mat. 3.11 . saith , The word Baptizo signifies to dye by dipping , or washing . Selden saith , That the Jews took that Baptism wherein the whole Body was not baptized ; to be void . Ainsworth speaks to the same purpose . Mr. Daniel Rogers says , That a Minister is to dip in Water ( the Party baptized ) as the meetest Act , the word baptize notes it ; For , saith he , the Greeks wanted not words to express any other Act besides Dipping , if the Institution could bear it : what Resemblance of the Burial and Resurrection of Christ is in Sprinkling ? [ mark that ! ] all Antiquity and Scripture , saith he , confirm that it was Dipping . If you would , saith Dr. Du-Veil , attend to the proper Signification of the word , in the Synod of Celichyth , Anno 816. where Wolfred Archbishop of Canterbury presided . Let , saith he , the Presbyters beware , that when they administer the Sacrament of Baptism , they do not pour Water upon the Heads of the Infants , but let them be always plunged in the Font , according to the Example of the Son of God himself , who was plunged in the Waters of Jordan : thus must the Ceremony be performed according to order . See Dr. Du-Veil on Acts Chap. 2. p. 76. The said learned Doctor saith in the same place , the constant Practice of the universal Church , till the time of Clem. 5. who was crowned Pope An. 1305. under whom first of all the second Synod of Ravenna , approved the Abuse introduced into some Churches about an hundred Years before , that Baptism without any necessity should be administred by Aspersion . Hence it came to pass , that contrary to the Analogy , or intended mystical Signification of this Sacrament , all the West for the most part has in this Age the use of Rantism , that is , Sprinkling , instead of Baptism , as Zepper speaks , to the great Scandal of the Greeks and Russians , who to this day plunge into the Water those they baptize , and deny [ mark ] any one to be rightly baptized , who is not plunged into the Water , according to the Precept of Christ , as we find in Sylvester Sguropulus . Dr. Taylor saith , The Custom of the Ancient Church was not Sprinkling , but Immersion , in pursuance of the sense of the word Baptizing , in the Commandment and Example of our blessed Saviour . Salmasius in his Notes of divers upon Sulpitius Severus * saith , That the word Baptizein signifies Immersion , not Sprinkling . Nor did the Ancients otherwise baptize than by single or treble Immersion in the Greek Church to this day ; ( saith he ) the Person to be baptized is plunged over Head and Ears . The same thing does Peter Avitabolis testify of the Asian Christians inhabiting Iburia and Colchi . St. Ambrose saith , Water is that wherein the Body is plunged , to wash all Sin away , there all Vice is buried . In a Book inscribed , Reformation of Ecclesiastical Laws , printed at London 1641. 't is expressed in these words , viz. While we are plunged in the Water , the Death and Burial of Christ is recommended to us , that we openly testify that Sin lies dead and buried in us . The Roman Order published by the Writers concerning Ecclesiastical Ceremonies , say the Presbyters , enter into the Fountain within , unto the Water , and the Males are first baptized , and then the Females . Luther saith , The Name of Baptism is a Greek word , it may be turned a Dipping , when we dip something in Water that it may be wholly covered with Water . And although ( saith he ) that Custom is now altogether abolished among the most part , for neither do they dip the whole Children , but only sprinkle them with a little Water , they ought nevertheless to be dipt , and presently drawn out again . The Germans also call Baptism T●●ff , from deepness , which they call Tieff in their Tongue , as if it were meer ( saith my Author ) that those be dipt deeply who are baptized . John Bugenhagius Pomeranus ( both a Fellow and Successor in the Ministry of Luther at Wittenburgh , whom Thuanus and Zanchius witness to have been a very moderate , godly and learned Man ) affirms , That he was desired to be a Witness at Hamburgh , in the Year 1529. That when he had seen the Minister only sprinkle the Infant wrapped in Swathling-Cloaths on the top of the Head , he was amazed , because he neither had heard nor saw any such thing , nor yet read in any History except in case of Necessity in Bed-rid Persons . Hence in a General Assembly therefore , of all the Ministers that were convened , he did ask of a certain Minister , ( John Frize by Name , who was sometime Minister of Lubec ) how the Sacrament of Baptism was administred at Lubec ? who for his Piety and Candor , did answer , That Infants were baptized naked at Lubec , after the same fashion altogether as in Germany , but from whence and how that peculiar manner of Baptizing hath crept into Hamburgh he was ignorant . At length they did agree among themselves , that the Judgment of Luther , and of the Divines of Wittenburgh , should be demanded about this Point . Which thing being done , Luther wrote back to Hamburgh , That this Sprinkling was an Abuse , which they ought to remove . Thus Plunging was restored at Hamburgh , yet is that Climate cooler than ours . Mr. Joseph Mede saith , That there was no such thing as Sprinkling , or Rantism [ mark ] used in Baptism in the Apostles days , nor many Ages after . He had spoke more proper if he had said , there was no Rantism used in the Apostles days , but Baptism , ( than to say no Rantism used in Baptism ) since he well knew they are two distinct , and different Acts : It cannot be Baptism at all , if it be only Rantism or Sprinkling , Immersion or Dipping being the very thing , not an Accident ( as I hinted ) but an Essential so absolutely necessary ; that it cannot be the Act or Ordinance without it . If I command my Maid to dip my Handkerchief into the Water , and she only takes a little Water in her Hand , and sprinkles a few Drops upon it , doth she do what I commanded her ? was that the thing , or is it not another Act ? Even so 't is here , you do not the thing , you Rantize , and Baptize none , unless you dip them into the Water . Chamier also saith , The ancient use of Baptism , was to dip the whole Body into the Element ; therefore did John baptize in a River . Dr. Hammond in his Annotations upon John 13.10 . saith , That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an Immersion , or washing the whole Body ; and which answereth to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for Dipping in the Old-Testament ; and therefore tells us , upon Mat. 3.1 . that John baptized in a River , viz. in Jordan , Mark 1.5 . in a Confluence of Water , John 3.23 . because 't is said there was much Water , which the Greeks called the Lakes where they used to wash : Also , saith he , the Ancients called their Baptisterions , or the Vessels containing their Baptismal-Water , Columbethras , viz. a Swimming or Diving-place , being very large , with Partitions for Men and Women . The Learned Mr. Pool , ( or those Learned and Reverend Divines concerned in perfecting his most excellent Annotations on the Holy Bible , ) says , A great part of those who went out to hear John , were baptized , that is , dipped in Jordan . On John 3.6 . and on Matth. 28.20 . say they . It is true , the first Baptism of which we read in Holy Writ , was by dipping the Person Baptized . The Dutch Translation , according to their Language , reads it Dipping . Mat. 3.16 . Ende Jesus gedoopt zijn de , is terstont opgeklomen vit hit wter . And when Jesus was dipp'd , he came out of the Water . And , vers . 6. Ende wierden van hemge doopt in de Jordan ; And were dipped of him in Jordan . Hence they call John the Baptist , John the Dipper . In vers . 1. Ende in die dayen quam Jonnes de Dooper predikenn in de woeffijue van Judea : In English thus , In those days came John the Dipper , preaching in the Wilderness of Judea . Had our Translators translated the Greek word into our English Tongue , as the Dutch have done it into theirs , it would have been read in our Bible , John the Dipper ; and for Baptizing them in the Name of the Father , &c. it would have been read , Dipping them in the Name of the Father , and of the Son , and of the Holy Ghost , and then the People would not have been deceived : but they have not translated the Greek word at all , but left it in its Original Language : What difference is there between Baptism , and the Greek Baptisma ? Ball in his Catechism , doth not only say , Faith was required of such who did desire Baptism : but also , that the Party baptized , was washed by Dipping , &c. Your Church also , in the Common-Prayer , saith , Dipping into the Water , is the proper , ( as I conceive , ) signification of the Word . To close with this , I argue thus , viz. Since our Saviour sent his Disciples ( to Teach , and Baptize , or Dip , in the Name , &c. ) into all Nations , viz. into Cold Countries as well as Hot ; and seeing Infants tender Bodies cannot bear Dipping without palpable danger of their Lives , it follows clearly that they were none of the Subjects Christ commanded to be dipt , in the Name of the Father , and of the Son , and of the Holy Spirit . To conclude with this , take one Argument , viz. If the proper , literal and genuine signification of the Greek word Baptizo , is Dipping , or to dip ; then Sprinkling is not Baptizing : But the proper , literal , and genuine signification of the Greek word Baptizo , is Dipping , or to dip : Ergo Sprinkling is not Baptizing . CHAP. VIII . Proving , that to baptize , is to dip , or plunge the Body all over into the Water , from the Practice of the Primitive Gospel-Days . I Have shewed , that John Baptist baptized in the River Jordan , who was the first that received Commission to baptize . And Diodate , on Mat. 3. says , He plunged them in Water . Piscator also saith , The ancient manner of Baptizing , was , that the whole Body was dipp'd into the Water . So saith the Assembly in their Annotations . Nay , say I , it had been a vain and needless thing for them to go to Rivers to baptize , if it had been only to sprinkle a little Water on the Face , for a quart of Water might have served to have rantized a great number . And had Sprinkling or Rantizing been the Ordinance , there is no reason left to conceive why they should go to Rivers ; nor would the Spirit of God have given that as the Reason why John baptized in Aenon near Salim , viz. because there was much Water , John 3.23 . But you strive to contradict the Holy Ghost , by making People believe , there was not much Water in that place , p. 59. Because the Original reads not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , much Water , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many Waters ; that is , ( say you ) many Streams or Rivolets . Answ . What difference is there between much Water , and many Waters ? If they were Streams and Rivolets , though not deep , yet if they were but a little while stopp'd with a Dam , they would soon rise to be deep enough to swin in , as Experience shews ; but 't is enough , there he baptized , saith the Holy Spirit , for there was much Water , or many Waters ; there , [ for or be-because ] intimating plainly , that the Ordinance could no● be administred with a little Water , but that it required many Waters , or much Water , a great deal more than a Bason could hold , or you hold in your Hand . 2. But ( say you ) Sandy's Travels tells us , that they were so shallow , as not to reach above the ●●kles . Answ . 1. Must we believe God's Word , or a lying Traveller ? the Scripture saith , there was much , or many Waters ; and he says , there was but a little . 2. In some shallow Rivolets , we daily see , that in some Places the Water is deep : and might it not be so in that ? and your Traveller might not so curiously search or examine the Matter . 3. Or might there not be a great Confluence of Water then , ( as Dr. Hammond words it ) and yet but little or shallow Water now , or when Sandys was there ? Time alters Rivers as well as other Things . But for your seeking after this manner to contradict the Sacred Text , to defend your childish Practice of Rantism , you deserve greatly to be blamed . Take this Argument ; If the Holy Ghost gives it as the Reason why John baptized in Enon near Salim , viz. because there was much Water ; Then a little Water will not serve to baptize in . But the Holy Ghost gives this as the Reason why John baptized in Enon near Salim , viz. because there was much Water ; therefore a little Water will not serve to baptize in . 2. But to proceed ; Mark 1.9 . 't is said , Jesus was baptized of John in Jordan . Now saith a Learned Man on the Place , it had been nonsense for St. Mark to say , that Jesus was baptized in Jordan , if it had been sprinkled , because the Greek reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into Jordan . Could Jesus be said to be sprinkled into the River Jordan ? 't is proper to say , he was dipp'd into Jordan , and that is and was the Act , and nothing else be sure . 3. They went down both into the 〈◊〉 both Philip and the Eunuch , Acts 8. What 〈◊〉 had there been for them so to have done , had Baptism been Sprinkling ? Sure Phil●● would not have put that Noble Person ( who was a Man of great Authority under Candace Queen of the Ethiopians ) to that great trouble to come out of his Chariot , ( if to sprinkle a little Water on his Face might have done ) and to go down into the Water and dip him ; sure Philip would on this occasion have dispensed with Immersion , and let Aspersion or Rantism have served , considering he was a great Person , and on a Journey ; he might have fetch'd a little Water in his Hand , or otherwise , and have sprinkled him in his Chariot , as some Ministers do now in their publick Places of Worship . And thus you and they make void the Command of Christ by your Traditions , to the abuse of Christian-Baptism , and reproach of us that keep to his Sacred Institution . Mr. Daniel Rogers , a most worthy Writer , says , in a Treatise of his , It ought to be the Churches part to cleave to the Institution , which is Dipping , especially it being not left Arbitrary by our Church , to the Discretion of the Minister ; but required to Dip or Dive . And further saith , That he betrays the Church , whose Minister he is , to a disorder'd Error , if he cleave not to the Institution . O what abundance of the Betrayers of the Truth , and of Churches too , have we in these , as well as in former Days ! How little is the Institution of Christ , or Practice of the Primitive Churches , minded by many good Men ? Where is the Spirit of Reformation ? And doubtless that famous Author , and learned Critick in the Greek Tongue , Casaubon , was in the Right ; take his words . I doubt not ( saith he ) but contrary to our Church's Intention , this Error having once crept in , is maintained still , by the carnal Ease of such , as looking more at themselves than at God , stretch the Liberty of the Church in this case , deeper and further than either the Church her self would , or the solemness of this Sacrament may well and safely admit . Afterwards he saith , I confess my self unconvinced , by Demonstrations of Scripture , for Infants Sprinkling . The truth is , the Church gave too great Liberty ; she had no Power to alter in the least Matter , but to have kept exactly to the Institution . She says , Dipping [ or Sprinkling ] that spoils all , that Addition gives encouragement ; Who will Dip the Person , that can believe the Church that Sprinkling may serve ? And O how hard is it to retract an Error which hath been so long , and so generally received , especially when carnal Ease and Profit attends the keeping of it up , and also when the true way of Baptizing is reproached , and look'd upon to be so contemptible a Practice , and those who own it , and dare not act otherwise , vilified and reproached by such as you , with the scutillous Name of Anabaptist , &c. although we are as much against Rebaptizing as any People in the World can be . The Learned Cajetan , upon Matth. 3.5 . saith , Christ ascended out of the Water ; therefore Christ was baptized by John , not by sprinkling or pouring Water upon him , but by Immersion , that is , by Dipping or Plunging into the Water . Moreover , Musculus on Matth. 3. calls Baptism Dipping , and saith , the Parties baptized were dipp'd , not sprinkled . To close with this , take one Argument . If the Baptizer , and the Baptized , in the Days of Christ and his Apostles , wen● both down into the Water , and the Person baptized was dipp'd ; then is Baptism not Sprinkling , but Dipping : But the Baptizer , and the Baptized , in the Days of Christ and his Apostles , went both down into the Water , and the Person baptized was dipp'd . Ergo , Baptism is not Sprinkling , but Dipping . CHAP. IX . 〈◊〉 Baptism is Dipping , Plunging , or Burying of the whole Body in Water , in the Name of the Father , and of the Son , and of the Holy Ghost , from the Spiritual signification of Baptism . AS touching your last five Arguments , against Rebaptizing , I see no ground to except against what you say there ; only I shall take a brief view here of your six General Propositions , p. 49. And as to you first , I have , and shall yet further make it appear , that Dipping is not an Accident , but an essential part of Baptism , viz. 't is no Baptism at all , if not done by Immersion , or Dipping . 2 ly , Whereas you say , the way or manner of applying Water is not positively determined in the Holy Scripture , cannot be gathered either from the signification of the Word , or from the significancy of the Ceremony . Answ . This , as to the first part , viz. as to the signification of the Greek word , we have fully confuted ; and as to the significancy of the Ordinance , we shall forthwith in this Chapter make most evidently appear . 3 ly , You say , There is a probability that Baptism was administred in the Apostles Times by Immersion or Dipping , so there is likewise a probability that it was done by Aspersion or Sprinkling . Answ . We have , and shall yet further prove , that there is not the least probability , that in the Apostles time Baptism was ever administred by Aspersion , but by Immersion . You confess in hot Countries it was done by dipping ; and that that Country where they baptized , 〈◊〉 which we read , was a hot Country ; so that 〈◊〉 ●hat Reason , by your own Argument , they 〈◊〉 by Immersion and not by Aspersion . 4 thly , You say you do not oppose the Lawfulness of Dipping in some cases , but the Necessity of Dipping in all cases . Answ . We have and shall prove the necessity of Dipping in all cases , and that 't is no baptism at all if not so done , let your Church say what she pleases . 5 thly , You say , that none ought to put a Divine Institution upon any Rite at their own ●●easure , when it is in its own nature indifferent ; and consequently lay such stress upon dipping , as to pronounce the Baptism of all the Reformed Churches throughout the World null and void , ought to prove it an unchangable Rite . Answ . This makes against your self , and all Pedo-baptists in the World. How dare you change a Divine Institution of Jesus Christ ? change his Law and holy Ordinance , and substitute another thing in its stead and room ? And if the Laws and Institutions of Christ in their own nature are not unchangeable , what may not Men do and yet be blameless ? this opens a door to make all Christ's Institutions null and void . But , Sir , we have shewed in this Treatise , that for 1300 Years , in most parts of the World , Immersion was only used ; and some learned Pedo-Baptists have shewed that Rantism is utterly to be rejected , as an Innovation , and an insignificant Ceremony . 6 thly , That in the Sacraments it is not the Quantity of Elements , but the Significancy of them that ought to be attended ; in Circumcision it was not the Quantity of Flesh cut off so much as the Signification of it , &c. Answ . In the Sacrament of the Lord's Supper we grant 't is not the Quantity of Bread and Wine is to be observed , if so be it be administred in that order and manner Christ hath ordained , viz. to represent his Body broken , and his Blood poured forth . The like we will say also in Baptism , we need not go where there is more Water than what will serve to baptize , or dip the Person all over , so that it may represent the Burial and Resurection of Christ , which was the very thing it was appointed to hold forth , or represent when administred . 2. Should the People of Israel ( as I have shewed ) in Circumcision only have cut a little bit of the fore-skin of the Flesh , and not round , or quite off , or only have paired off the Nails of the Childrens Fingers with a little Skin with it , would that have answered the Mind of God in that Rite ? or they have been born with , in pleading , it might as well answer Circumcision in Signification ? The Vanity and Sinfulness of this Assertion you will see fully in this Chapter laid open and detected . But I shall now proceed to your first Argument against Dipping . Say you , such an Application of Water in the Administration of Baptism , as the Spirit of God in Scripture expresly calls baptizing , is lawful and sufficient to the use in Baptism . But sprinkling or pouring Water upon the Party baptized without Dipping , is by the Spirit of God in divers Scriptures expresly called baptizing . Therefore it is lawful and sufficient , and Dipping is not necessary . Answ . That the primary literal , proper and genuine Signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dip , we have abundantly proved by a great Cloud of learned Witnesses ; and this indeed I see you dare not deny , saying in Pag. 51. that the Primitive Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies to dye , or give a new Colour . All know that which is dyed in the Dyers Fat is dipped all over ; but whereas you say it signifies also sometimes to wash , we have shewed 't is no other washing than is by a total dipping or plunging the Thing or Person all over in Water . And therefore now , to proceed , I shall further prove Baptism is no other Act but Dipping , or burying the Body under the Water . You say , Pag. 52. We read of divers Washings under the Law , in the Original it is divers Baptisms : Now , say you , what were those Washings but Sprinklings , no Persons were dipp'd in Blood , &c. Answ . We deny those Washings which are called Baptisms , were either sprinkling or pouring of Water on them , but total dipping of their whole Body ; and so the Reverend Mr. Ainsworth , ( a Man very learned in all Jewish Rites and Ceremonies ) positively affirms on Levit. 11.31 . these are his words , viz. All that are unclean , whether Men or Vessels , are not cleansed but by dipping , or baptizing in Water ; and wheresoever the Law speaketh of washing a Man's Flesh , or washing of Cloaths for Uncleanness , it is not but by dipping the whole Body therein : And whether they be Men or Vessels , there may not be any thing between them and the Water to keep them asunder , as Clay , Pitch , or the like , that cleaveth to the Body or Vessel ; if there be , then they are ( saith he ) unclean , and their washing profiteth them not . Maim . in Mikvaoth . What can be a more full Confutation of what you affirm ? But , Sir , where we read of sprinkling of Blood , the word is not there baptizing . And now I shall proceed further to prove , that Baptism , or baptizing , is not Sprinkling , but Dipping , or plunging into the Water , in the Name of the Father , &c. and besides all we have already said , clearly make this appear●●rom the spiritual Signification thereof , or what in a lively Figure or Symbol is held forth thereby . And first , to proceed ; let it be in the fear of God considered , that as the Sacrament of the Lord's Supper doth in a lively Figure represent the breaking of Christ's Body , and the pouring forth of his precious Blood ; so and in like manner the Sacrament of Baptism doth signify and hold forth the Death , Burial and Resurrection of the same Lord Jesus Christ : and the holding forth and confirming of these two great Gospel-Truths , was doubtless the end of our Saviour in ordaining both these Gospel-Ordinances , that so Christ crucified , with his Burial and Resurrection , might not only in the Ministry of the Word be preach'd to the hearing of our Ears , but by these two Institutions be also preach'd ( as it were ) to the seeing of our Eyes . And that Baptism doth hold forth this , together with our Death unto Sin , and rising again to walk in newness of Life , I shall prove in the next place ; and that , First , From express places of Scripture . Secondly , By the Consent , Agreement and Arguments of a Cloud of Witnesses , both Ancient Fathers , and Modern Divines , and worthy Protestant Writers . 1. The first Scripture is , Rom. 6.3 , 4 , 5 , 6. Therefore we are buried with him in Baptism , &c. The Saints or whole Church of the Romans were to reckon themselves dead to Sin , and bound to live no longer therein , and that because by Baptism , as in a lively Figure , they held forth the same thing . So that it appears Baptism hath a twofold Signification . ( 1. ) There is in it , when truly and rightly administred , not only a Representation of Christ's Buri●● and Resurrection . But , ( 2. ) Also it signifies our Death unto Sin , and our rising again to walk in newness of Life . And indeed the Apostle makes use of this as an Argument to press newness of Life ( the thing signified in Baptism ) upon them all — As if he should say , As many of us as are baptized , must know this , that we were baptized into Christ's Death , and therefore must die to Sin , and live a ne● Life : But we have all been baptized , or buried with him in Baptism ; therefore must all of us die to Sin , and live a new Life . Our late Annotators on the place say thus , He seems to allude to the manner of baptizing in those warm Countries , which was , say they , to dip or plunge the Party baptized , and as it were to bury him for a while under Water . Cajetan upon the same Text says , We are buried with Christ by Baptism into Death ; by our burying he declares our Death by the Ceremony of Baptism : because he ( that is , the Party baptized ) is put under Water , and by this carries a Similitude of him that was buried , who was put under the Earth . Now because none are buried but dead Men — from this very thing , that we are buried in Baptism , we are assimilated to Christ buried , or when he was buried . The Assembly in their Annotations on this Text of Scripture , say likewise thus , viz. In this Phrase the Apostle seems to allude to the ancient manner of baptizing , which was to dip the Party baptized , and as it were to bury them under Water for a while , and then raise them up again out of it ; to represent the Burial of the Old Man , and the Resurrection to Newness of Life . The same saith Diodate . Tilenus , a great Protestant Writer , speaks fully in this Case ; Baptism , saith he , is the first Sacrament of the New Testament , instituted by Christ , in which there is an exact Analogy between the Sign and the thing signified . The outward Rite in Baptism is three-fold : 1. Immersion into the Water . 2. Abiding under the Water . 3. A Resurrection out of the Water . The Form of Baptism , viz. external and essential , is no other than the Analogical Proportion , which the Signs keep with the things signified thereby : for the Properties of the Water washing away the Defilements of the Body , does in a most suitable Similitude set forth the Efficacy of Christ's Blood , in blotting out of Sin ; so diping into the Water , in a most lively Similitude , sets forth the Mortification of the Old Man ; and rising out of the Water , the Vivification of the New Man. The same plunging into the Water , saith he , holds forth to us that horrible Gulph of Divine Justice , in which Christ for our sakes , for a while , was in a manner swallowed up ; abiding under the Water , ( how little time soever ) denotes his Descent into Hell * , even the very deepest of Lifelesness , which lying in the sealed or guarded Sepulchre , he was accounted as one dead . Rising out of the Water , holds forth to us a lively Similitude of that Conquest which this dead Man got over Death . In like manner , saith he , 't is therefore meet that we being baptized into his Death , and buried with him , should rise also with him , and to go on in a new Life . Thus far Tilenus . And let all thinking and serious Christians carefully consider , since this sacred Ordinance was appointed to be thus significant , as this and other learned Men observe ; what a sad and lamentable thing it is that the true Baptism should be changed from Dipping into Sprinkling , which neither doth nor can hold forth these great Mysteries , for which Purpose our Saviour ordained it : for 't is evident Rantism or Sprinkling doth not bear any proportion to those Mysteries , nor can they be signified thereby . What Figure of a Burial of Christ , or of the Old Man , is there in sprinkling a few Drops of Water on a Person 's Face ? or what Representation is there in that Act of a Resurrection ? O how is Christ's Holy Baptism abused by this devised Rantism , and the Signification thereof destroyed ! the Lord open your Eyes , or the Eyes of my godly and impartial Reader . This shews you clearly what Christ's true Baptism is , as also the true Subject . But to proceed . St. Ambrose saith , Water is that wherein the Body is plunged , to wash away all Sin ; there all Sin , saith he , is buried . We suppose he means 't is a Sign of this , i. e. that all Sin is buried . Moreover Chrysostom saith , That the Old Man is buried and drowned in the Immersion under Water ; and when the baptized Person is afterwards raised up out of the Water , it represents the Resurrection of the New Man to Newness of Life ; and therefore concludes the contrary Custom , being not only against Ecclesiastical Law , but against the Analogy and mystical Signification of the Sacrament , is not to be complied with . It has been too long , as I have formerly noted , God grant Men more Light to see their Error , and abhor to do so any more . Kecker says , That Immersion , not Aspersion , was the first Institution of Baptism , as it doth , saith he , plainly appear from Rom. 6. 3. And say I , where hath Christ , since the first Institution , instituted Aspersion or Sprinkling in the stead or room of Immersion or Dipping , or given Orders to change that significant Sign into the insignificant Foppery of Sprinkling ? Ought not we to keep the Ordinances as they were first instituted and given to the Saints ? Is not God's Word to be our Rule in all Points of Faith and Practice , to the End of the World ? Has Christ given to any Men or Church a Dispensation to change his Laws and Ordinances , or make them void by their Traditions , or to set up their Post by his Post ? How doth God complain by the Prophet against his People of Old , for presuming to change his Laws , in Deut. 12.13 ? God gave particular Command to make an Altar of Gold to offer Incense , Exod. 40.5 . And he commanded , Exod. 20.24 , 25. that his Altars should be made of Earth or rough Stone . But in Isa . 65.3 . he reproves their horrid Transgression and Disobedience , in acting contrary to his express Institution : A People ( saith God ) that provoke me to Anger continually to my Face , that sacrificeth in Gardens , and burn Incense upon Altars of Brick . You may think that was no great Error , instead of Gold or Stone , to make Altars of Brick : But what saith God , They for this , &c. provoke me continually to my Face . O tremble ye who adventure to transgress God's Precept in as bad or worse a manner ! who commanded you to baptize or dip Believers in the Name of the Father , &c. and you rantize or sprinkle Infants : Alas you know not how you hereby provoke God ; although he is yet silent , and doth not manifest his Displeasure , yet know he is a jealous God , and hath the like Zeal for his Gospel-Institutions as ever he had of those under the Law , and may manifest it too in his own time . But to proceed and call in further Witnesses against your Practice . Daille on the Fathers saith , That it was a Custom heretofore in the ancient Church to plunge those they baptized over Head and Ears in the Water , as saith he , Tertullian in his third Book , De Cor. Mil. Cyprian in his seventh Ep. p. 211. &c. and others testify . Dr. Cave saith , That the Party baptized was wholly immerged , or put under the Water ; which was the almost-constant and universal Custom of those times , whereby they did most notably and significantly express the great Ends and Effects of Baptism : For as in immerging , there are in a manner three several Acts ; the putting the Person into the Water , his abiding under the Water , and his rising up again , thereby representing Christ's Death , Burial , and Resurrection . And in our Conformity thereunto , our dying to Sin , the Destruction of its Power , and our Resurrection to a new Course of Life . So by the Person 's being put into the Water , was lively represented the puting off the Body of the Sins of the Flesh , &c. by his being under it ( which is a kind of Burial into the Water ) his entring into a State of Death or Mortification , like as Christ remained for some time under the State or Power of Death : therefore it is said , as many as are baptized into Christ , are baptized into his Death , &c. And then by Emersion , or rising up out of the Water , is signified his entring upon a new Course of Life , that like as Christ was raised up by the Glory of the Father , so we should walk in Newness of Life . We are said ( saith Paraeus ) to die , and to be buried with Christ in Baptism . — And further shews , that the external Act of being buried in Water , is a lively Emblem of the internal Work of Regeneration . St. Bernard saith , Immersion is a Representation of Death and Burial . Against all these Testimonies , and multitudes more of the best and most learned Writers , and plain Scriptures , you in pag. 52. bring in your second Argument against Dipping . Arg. 2. If Baptism administred by pouring Water on the Face ( represents the whole Person ) doth answer the Use and End of Baptism , as well as when administred by Dipping or Plunging ; then Dipping is not essentially and absolutely necessary in the Act of baptizing : But the one answers the Use and End of Baptism as well as the other ; therefore the one cannot be more necessary than the other . What is the Use and End of Baptism but to represent to our Minds the Effusion of Christ's Blood , for to take away the Guilt of Sin ; and the pouring forth of the Holy Spirit , for the purging away the Filth of it ? Now ( say you ) the sprinkling of the Blood of Christ , and the pouring forth of the Holy Spirit upon the Infant , are more fully and plainly represented by Baptism , ad administred by Sprinkling , than by Dipping . If , say you , the inward and spiritual Grace signified by Baptism , be more lively represented by Sprinkling than by Dipping ; then surely Sprinkling is not only as lawful , but more expedient than Dipping : but the inward and spiritual Grace signified by Baptism , to wit , the cleansing of the Soul by the Grace and Spirit of Christ , is more lively represented by Sprinkling than by Dipping : therefore more expedient . And accordingly we find Almighty God himself often expressing that Mercy of Sanctification by this Action ; Ezek. 36.25 . Then will I sprink●● clean Water upon you , and ye shall be clean , &c. Answ . 1. By denying your minor Proposition : Sprinkling doth not answer the Use and End of Baptism , as what I have said and produced by the Testimony of the Scripture , and almost all learned Men , both ancient Fathers and modern Divines , fully shews the contrary . 2. I thought the Sacrament of the Lord's Supper had been instituted by Christ , to signify the Effusion or pouring forth his precious Blood , and not Baptism : Will you confound the Use and End of one Sacrament with the other , to maintain your own Innovation and Abuse of Christ's Holy Baptism ? 3. Might not the Jews , who instead of making Altars of Gold of Stone , made them Altars of Brick , say , that Altars of Brick might serve as well to answer the Vse and end of burning Incense ? Nay , may be they might say they had not the other to do it , and therefore built their Altars of Brick : but would this Pretence do ? No , no. What saith Almighty God ? They provoke me continually to my Face . Also might not others argue thus , about the Sacrament of the Supper , viz. What need we have Wine ? If we use Mum , or some other red Liqour , instead of the Fruit of the Grape , it will answer the Use and End of that Sacrament , as well as Wine . O! whither would this lead us ? 4. We utterly deny that Baptism was ordained or instituted by Christ to signify either the pouring forth of his Blood , or the pouring forth of the Holy Spirit ; and must tell you , that you affirm what you please , without any Proof from God's Word . But by the way let the Reader observe how you go from Sprinkling to plead for pouring Water on the Face of Infants : I question whether you ever do so or not ? but if you should , that would be no more Christ's Baptism than Sprinkling . You are not to devise new Signs or Symbols of spiritual Mysteries , of which God speaks nothing in his Word , nor ever instituted to such Ends. I affirm he has appointed no Rite or Ordinance in the Gospel to represent the Sprinkling or pouring forth of the Holy Spirit . The Papists have ( you know ) seven Sacraments , and they tell us of the Use and End of them , and how wonderful significant they are ; and yet all their Use and Expediency of them were the Contrivances of their own wicked Hearts . And I must tell you that they prove what they do and say of those Sacraments , as well as you do what you speak of Pouring or Sprinkling . Take what Tho. Aquinas most excellently hath said on this Account . It belongs to the Signifier ( says he ) to determine what Sign is to be used for the Signification : but God it is , who by things sensible , signifies spiritual things in the Sacrament . Christ hath ordained Baptism to be a Sign , Symbol or lively Representation of his own Death , Burial and Resurrection , as I have proved and confirmed by a Cloud of Witnesses . Will God endure or suffer men ( think you ) to invent out of their own Brains new Signs and Symbols of Divine Gospel-Mysteries , and then father them upon him , and call them his Ordinances ? Nay , more , be so bold as to say , these are more useful , and answer better the End of God , than those which he himself instituted ? For thus you speak of Sprinkling , viz. 't is not only lawful , but more expedient than Dipping , p. 55. And hereby you seem to teach God Wisdom , or to magnify yours above his . Be astonished , O Heavens and be thou horribly amazed , O Earth ! Was ever any Man thus bold before ? First you contrive a new Rite , and new Significations of it , which God never appointed to represent such things , and then say , 't is more expedient than Christ's Ordinance of Dipping , which was instituted by him for other Ends and Significations ; whereas the whole Body of all learned Men , and Christians , witness to , and testify the contrary . Pray take what Sir Norton Knatchbul hath wrote , in direct opposition to what you affirm . Saith he , Baptism , which now saves us by Water , ( speaking of the Text in 1 Pet. 3.20 . ) that is , by the assistance of Water , and is Antitypical of the Ark of Noah , does not signify the laying down the Filth of the Flesh , but the Covenant of a good Conscience towards God , while we are plunged in the Water , which is to testify our Belief of the Resurrection of Jesus Christ ; so that there is a manifest Antithesis between these words , by Water , and by the Resurrection . Nor is ( saith he ) the Elegancy of it displeasing . As if he should say , the Ark of Noah , not the Flood , was a Type of Baptism , and Baptism was an Antitype of the Ark ; not as if Baptism is a washing away of the Filth of the Flesh by Water , wherein it answers not at all to the Ark ; but as it is the Covenant of a good Conscience towards God by the Resurrection of Christ , in the belief of which Resurrection we are saved , as they were saved by the Ark of Noah : for the Ark and Baptism were both a Type and Figure of the Resurrection . So that the proper End [ mark ] of Baptism ought not to be understood as if it were a Sign of the washing away of Sin , ( although it be thus often-times taken metonymically in the New-Testament ) and by the Fathers , but a particular Signal of the Resurrection by Faith , in the Resurrection of Christ , of which Baptism is a lively and emphatical Figure ; as also was the Ark , out of which Noah returned , as from the Sepulcher to a new Life ; and therefore not unaptly called by Philo , the Captain of the New Creation . And the Whales Belly , out of which Jonas , after a burial of three days , was set at liberty : and the Cloud , and the Red Sea , in which the People of Israel are said to have been Baptized , is not washed , [ mark ] but buried , for they were all Types of the same thing , as Baptism , viz. not the washing away of Sin , but of the Death and Resurrection of Christ , and our own : to which the Apostles , the Fathers , the Scholasticks , [ mark ] and all Interpreters agree . The thing ( saith he ) is so apparent , as not to need any Testimonies ; but because there are not a few who do not vulgarly teach this Doctrine , it will not be superfluous to produce some of these innumerable Testimonies , that I may ( saith he ) not seem to speak without book . And , First , Let us begin with St. Paul , Rom. 6.3 . Know ye not that so many of you that have been baptized into Christ , were baptized into his Death ? Therefore we are buried with him in Baptism , into his Death , &c. Else what shall they do , that are baptized for the Dead , if the Dead rise not ? As if he had said , If there be no Resurrection , why are we baptized ? In vain does the Church use the Symbol of Baptism , if there be no Resurrection . The like Testimonies frequently occur among the Fathers , saith he Ignatius saith , that believing in his Death , we may be made partakers of his Resurrection by Baptism . Baptism was given in memory of the Death of our Lord ; we perform the Symbols of his Death . ( Mark ) not of pouring forth his Blood or Holy Spirit , or sprinkling the Spirit on us , or the Blood of Christ : No , no ; this that Author says , is not signified in Baptism , but the Burial and Resurrection of Christ ; which Sprinkling no manner of ways can represent . Justin Martyr saith , We know but one saving Baptism , in regard there is but one Resurrection from the Dead , of which Baptism is an Image . And from hence , say I , we know not Infants Rantism or Sprinkling ; for this is none of Christ's true Baptism . Christ's Baptism in Water is but one , and 't is that of Believers ; and 't is not Sprinkling , but Dipping , to signify Christ's Burial and Resurrection . He goes on , and cites other Authors . Hear Paul exclaiming , they past through the Sea , and were all baptized in the Cloud , and in the Sea. He calls Baptism the Passage of the Sea , for it was a flight of Death caused by Water . To be baptized , and so plunged , and to return up , and rise out of the Water , is a Symbol of the descent into the Grave , and returning from thence . Baptism is a Pledg and Representation of the Resurrection : Baptism is an Earnest of the Resurrection : Immersion is a Representation of Death and Burial . Innumerable are the Testimonies ( saith Sir Norton ) which might be added ; but these I think sufficient to prove that Baptism is an Image of the Death and Resurrection of Christ , ( from whence we acknowledg the Mystery of our Religion , saith he , Christ's Deity and Humanity ) and of all the Faithful , who are baptized in his Faith , from death in Sin to newness of Life , which if they lead in this World , they have a most assured Hope , that being dead , they shall hereafter rise to Glory with Christ . — Thus Sir Norton Knatchbul , a worthy Knight , and of your Church too . Mr. Perkins saith , The dipping of the Body signifies Mortification , or Fellowship with Christ in his Death ; the staying under the Water , signifies the burial of Sin ; and coming out of the Water , the resurrection from Sin to newness of Life . In another Treatise of his , he saith , The ancient Custom of Baptizing , was to dip , as it were to dive , all the Body of the Baptized in Water ; Rom. 6. Council of Laodicea and Neocesarea . And here let me add what Reverend Dr. Sharp ( the present Arch-Bishop of York ) hath lately delivered in a Sermon preached before the Queen's Majesty , on Easter-day , March 27 , 1692. And this in antient times was taught every Christian ( saith he ) in and by his Baptism : When ever a Person was baptized , he was not only to profess his Faith in Christ's Death and Resurrection , but he was also to look upon himself as obliged , in correspondence therewith , to mortify his former carnal Affections , and to enter upon a new state of Life . And the very Form of Baptism ( saith he ) did lively represent this Obligation to them : For what did their being plunged under Water signify , but their undertaking , in imitation of Christ's Death and Burial , to forsake all their former evil Courses ? as their ascending out of the Water , did their engagement to lead a holy , spiritual Life . This our Apostle doth more than once declare to us : thus Rom. 6. 3 , 4. We are buried ( saith he ) with Christ by Baptism unto Death , that like as Christ was raised up by the Glory of the Father , so we should walk in newness of Life . Thus far Dr. Sharp . Dr. Fowler ( now Lord-Bishop of Glocester ) on Rom. 6. 3 , 4. saith , Christians being plunged into the Water , signifies their undertaking , and obliging themselves in a spiritual sense to die , and to be buried with Jesus Christ , in an utter renouncing and forsaking all their Sins ; that so answering to his Resurrection , they may live a holy and godly Life . Also Dr. Sherlock ( Dean of St. Pauls ) on Rom. 6. 3 , 4. saith , Our conformity to the Death and Resurrection of our Saviour , consists in dying to Sin , and walking in newness of Life : Which , saith he , St. Paul tells us , is represented by the external Ceremony of Baptism , and rising out of his warry Grave a new-born Creature . And unto these let me add what the Reverend Dr. Tillotson ( the present Arch-Bishop of Canterbury ) hath wrote : speaking of the same Text , Rom. 6.3 , 4. Anciently ( saith he ) those who were baptized , put off their Garments , which signified the putting off the Body of Sin ; and were immers'd and buried in the Water , to represent the Death of Sin ; and then did rise up again out of the Water , to signify their entrance upon a new Life . And to these Customs the Apostle alludes , when he says , How shall we that are dead to Sin , live any longer therein ? Know ye not , that so many of us that were baptized into Jesus Christ , were baptized into his Death , &c. 1. 'T is a hard case , you neither will believe the holy Scripture , the Antient Fathers , and modern Divines , no nor those learned Prelates and Doctors of your own Church , who 〈…〉 living ; but contrary to the nature and tende●●y of holy Baptism , plead for Sprinkling , and condemn Dipping , and cast reproach upon it , and say also , that the thing signified thereby , is the pouring forth of Christ's Blood , or the sprinkling or pouring out of the Holy Spirit , notwithstanding we prove from the Scripture , and with the Testimony of all these great Men , that Baptism signifies the Death , Burial , and Resorrection of Jesus Christ , and not any of those things you affirm , as your own Concein , without the Testimony of any learned or approved Author . Therefore , Sir , that Baptism is any thing else than dipping , plunging , or washing which is done by dipping , we do utterly deny : For as the cutting off a little bit of the Foreskin of the Flesh , or not the twentieth part round , is not Circumcision ; so sprinkling a little Water on the Face , is not Baptism . True , you call it Baptism , and will do so , tho 't is nothing less nor more than Rantism ; 't is not the thing , nor does it answer in signification . I may tell you again , that the Jews , instead of circumcising the Foreskin of their Childrens Flesh , might have as well presumed to dispense with that , and only have paired off the Nails of the Finger● of their Male Infants ▪ and have called that Circumcision , as you may call sprinkling or pouring a little Water , Baptism . But may be you will say , in Circumcision they were to draw Blood ; so say I , they might in cutting the Nails of their Childrens Fingers ; nay , and they might better plead , that the things signified in Circumcision , might be as well answered in that new Device , ( the Nails being a sort of Excrement , they might say signified the taking away the Filth of Sin , or Corruption of Nature ) better than the great Mysteries signified by Baptism or Dipping , can be represented by Sprinkling or Pouring . Furthermore , they might possibly plead the same Pretences you do , viz. the cutting off the Foreskin of the Flesh , put the Infants to great Pain ; nay , may be they might fancy it would cost them their Lives ; nay , call it Murder , and therefore let pairing off their Nails serve ; as you , it seems , fear Dipping would endanger the Lives of Infants , and therefore make Sprinkling to serve instead thereof . But to proceed : 2. I am in a-maze to see these Men speak so fully and clearly to this glorious Truth , ( i. e. that the great thing Christ ordained Baptism to represent , is his Death , Burial and Resurrection , together with the baptized Person 's Death to Sin , and his rising again to walk in newness of Life ; ) that both those shameful Abuses in your Church , and among other Churches also , are not rectified , viz. 1 st . That Sprinkling , which doth not , cannot answer or represent those Gospel-Mysteries , should not be rejected . 2 dly . That Infants should be once deemed the proper Subjects of Baptism , sith nothing of a Death to Sin , nor rising again to walk in newness of Life , can appear in them . For as the Learned observe , Baptism is a Symbol of present , not of future Regeneration ; 't is an outward Sign of that inward Death unto Sin , which the Party baptized passed under then , or ought to have done , when ( or before ) he is baptized . They then professed themselves to be dead to Sin , i. e. even when they were buried with Christ in their Baptism : for the Argument of the Apostle lies in that respect , How shall we that are dead to Sin , live any longer therein ? knowing that so many of us who have been baptized into Christ , were baptized into his Death , both in Sign and Signification : And therefore , as Dr. Sherlock says , rising out of that watry Grave a new-born Creature , denotes not only what they should be hereafter , but what they were actually at that time . So that as this Text , and Arguments drawn therefrom , utterly condemn Sprinkling , as not being Christ's Baptism ; so it excludes Infants from being the Subjects thereof , because in them appears no such Death to Sin , nor can they be said to come out of that watry Grave as new-born Creatures . To these Testimonies I shall only add one or two more , and pass to your Obiections . See that most learned Anonymous French Protestant Writer , in his Answer to the famous Bishop of Meaux ; 'T is most certain ( saith he ) that Baptism hath not hitherto been administred otherwise than by Sprinkling , by the most of Protestants : But truly this Sprinkling is an Abuse . This Custom which , without an accurate Examination ▪ they have retained from the Romish Church , in like manner as many other things , makes their Baptism very defective . It corrupteth its Institution , and ancient Use , and that nearness of Similitude , which is needful should be betwixt it , and Faith , Repentance and Regeneration . This Reflection of Mr. Bossuet deserveth to be seriously considered , to wit , ( saith he ) that this Use of Plunging hath continued for the space of a whole thousand and three hundred Years ; hence we may understand that we did not carefully , as it was meet , examine things which we have received from the Roman Church . Calvin saith , That Baptism is a form or way of Burial ; and none but such as are already dead to Sin , or have repented from dead Works , are to be buried . 1. From whose words I note , that Sprinkling is not the Form of Baptism , because not the Form of a Burial . 2. That Infants are not the true Subjects of Baptism , because not such as are already dead to Sin , or have repented from dead Works ; and indeed , as they are not able , they are not required so to do by Christ . The last Author I shall quote , is Learned Zanchy , There are two parts ( saith he ) in Regeneration , Mortification and Vivification ; that is called a Burial with Christ , this a Resurrection with Christ . The Sacrament of both these is Baptism , in which we are overwhelmed or buried , and after that do come forth and rise again : It may not be said Truly , but Sacramentally of all that are baptized , that they are buried with Christ , and raised with him , but only of such as have true Faith. Now we may appeal to all the World , whether Zanchy and all the rest do not clearly and evidently testify the same thing that we assert , viz. That Baptism is , and can be no other Act , than Immersion or Dipping , since Sprinkling , all must confess , doth not represent in a lively Figure the Burial and Resurrection of Christ , nor our dying or being dead to Sin , and vivification to newness of Life , saith he , Sacramentally , i. e. Analogically , in respect of the near resemblance between Baptism , and a Death and Resurrection . And this I say cannot be said of them that are sprinkled only ; for if in respect of Mortification and Vivification , they may be denominated buried and raised with Christ , ( which cannot be said of Infants ) yet that outward Rite or Sign cannot denominate them so much as Sacramentally buried and raised with Christ , for there is not so much as any likeness of such things in it but in true Baptism , viz. total dipping the Body in Water , and raising it again , it is in a lively Figure held forth to our very sight : And as Zanchy saith , It cannot be said of all , nor indeed of any , that they are 〈◊〉 sacramentally dead , buried and risen with Christ , but only of such as have true Faith. Therefore Infants are excluded by his own Argument . And thus your first and second Arguments against ●ipping are fully answered , in the 52 d and 53 d pages of your Book . Your third Argument , or Objection , against Dipping , is this , viz. If Dipping were essentially and absolutely necessary in Baptism ; then in all the Baptism recorded in Scripture , we should meet with full Proof , or at least with fair Probability , that the Parties Baptized were all Dipped . But ( say you ) in several Instances of Baptized Persons recorded in Scripture , we meet with no such Proof , but the contrary , Ergo , &c. The Text● you cite , are first , Acts 9.18 , 19. That Paul was baptized in his Lodgings , being sick and weak , &c. Answ . 1. Both these things you affirm without any Ground or Authority from the Text. For , first , the Text does not say , he was baptized in his Lodgings , therefore you strive to make the Scripture speak what it doth not . See , Reader , the 18 th Verse , and you may find Mr. Burkit speaks an Untruth , or that which the Text says not . 2. 'T is false also , in that you say he was sick or weak , tho he might be somewhat weakened and amazed by the good Hand of God upon him . But if he had been weak , yet when God commanded him to be baptized , or dipp'd in Water , In the Name of the Father , &c. he had no cause to fear or doubt of any Harm . 3. I have known sickly and weak Persons baptized in this col● Climate , and yet received not the least hurt thereby . Your second Text is Acts 16.33 . where 't is said , The Jaylor was baptized the same Hour of the Night ; and Paul newly washed of his Sores by his Stripes . Answ . This is such silly reasoning , that 't is not worth naming . He was not so sore , but he might go into the Water to baptize the Jaylor and those in his House . And though in the same Hour of the Night it was done also : What of that , might there not be a River or Pond near his House ? Sir , this must be believed , since Baptism is Immersion ; and you are filled with Prejudice and Incredulity if you believe it not . 3. The other Text is that of 3000 baptized in the same day , Acts 2.41 . Can any Body believe ( in or near Jerusalem , that great City ) there was not Water enough to baptize so many Persons ? And could not the twelve Apostles , and the seventy Disciples , dip more than 3000 Persons in one day ? Sir , 't is enough , the Holy Ghost says they were baptized , that is , Dipped , not Rantized : therefore you do but go about to contradict the Holy Spirit , and fight with your own Shadow . Your fourth Argument , against the Necessity Dipping , is taken from the difficulty of the thing in some Countries , in regard they have not ( you say ) scarce Water enough to drink , not a River or Brook in many miles . 2. In regard of the danger of the thing , doubtless ( say you ) our Saviour , who prefers Mercy before Sacrifice , allows the Administration of the Ordinance , in such a way as is consistent with his Peoples Lives ; which must in some Countries , especially at some Seasons of the Year , be in extream danger , &c. Mentioning an Act made by the Senate at 〈◊〉 in Switzerland , That if any Anabaptist dipp'd any of their People , he should be punish'd with drowning . Answ . 1. You should have told us what Countries they are , who have not Water enough to baptize People in . I know generally 't is said by Writers , that those Countries that are without Water , are unhabitable . 2. But if they have Rivers or Ponds , though not in a 〈…〉 , no doubt , such who are convinced 't is their Duty to be baptized by Christ's Commission , would never stick at their labour to go forty or fifty Miles to have it done ; for 't is said by some Writers , our Saviour went above forty Miles to be baptized of John in the River Jordan . 3. As to the Danger , we say , what you affirm is ●●lse , 〈◊〉 thousands in this Nation , by their own Experience and Knowledg , can justify there is no Danger at all attending the Dipping or Baptizing the Adult , who profess ▪ Faith in Jesus Christ , 〈◊〉 , although it be done in the sharpest or coldest Season of the Year , many thousands of Persons , of both Sexes , and some ancient , others weak and sickly , have been baptized in very cold Weather ; and yet we do challenge all the World to bring an Instance of any Harm any one Person ever received thereby : And since the Bodies of Infants cannot bear it , 't is a good Argument they were not the Subjects Christ intended , &c. 4. Might not the Jews have pleaded for such a kind of Circumcision as I mentioned before , as the pairing the Nails of their Childrens Fingers , and not to cut the Foreskin of their Flesh , with the same Argument you speak of , viz. God will have Mercy , and not Sacrifice ? for you know who said , A bloody Husband thou art to me , because of this Circumcision . 5. May be there were such wicked Men at Zurick in Switzerland , who might make such an Act , That such who baptized People should be drown'd . Answ . What then ? we have had as bad Acts here also in England , or worse , who made an Act , That those who held such Doctrine which they call'd Heresy , should be burn'd . And others of later Date , That such who assembled together , above the number of Five , to Preach or Pray , should be Fined , Imprisoned , or their Goods taken away : 'T is no marvel to hear of such a Law , wicked Men always hated Christ's Truth and People . Your fifth Argument against Dipping is a terrible one indeed , if true , viz. Because it has a tendency towards the breach of the 6 th and 7 th Commandment , Thou shalt not Kill : Thou shalt not commit Adultery . You positively assert , That Baptism by Dipping of some Persons , and in some Places , may expose to all those Hazards , and infallibly destroy and make an end of thousands . Answ . As to the Sin of Murder , what I have now said , it appears it has no tendency to that , and therefore you shew a most unjust and malicious Spirit against Christ's Sacred Institution , by what you speak here : not one Soul was ever destroyed thereby that ever you heard of , or I either . True , should you baptize Infants , who are not the Subjects , you may fear it might destroy them indeed ; and it would be a presumptuous Act so to do , because not commanded , but you may be sure God will own his own Ordinance . And us to what you speak concerning Adultery , that shews the like envious , bitter and vile Temper ; who do you charge ? can't you take a Woman by the Hand without having unclean Thoughts in your Heart ? Those whom we baptize , have decent Clothes upon them . Therefore this Practice of ours , according to our Saviour's Institution , cannot endanger our own nor our Neighbour's Chastity , as your slanderous Pen says , Pag. 56. we performing the Ordinance with all Gravity and Modesty imaginable before many Witnesses . But then , say you , the Clothes are baptized . What then , were not Grave-Clothes always buried with the Person that was laid in the Grave ? Or , doth it follow , because the Clothes were buried , the Body of the Man or Woman was not buried also ? If you pour Water on the Face of a Child , the good Women will tell you , you will baptize the Child's fine Clothes also : nay , have you never sprinkled , or rantized the Childrens fine Clothes or Dresses , when you , as you call it , have baptized them ? But who do you ( by arguing thus ) reflect upon and reproach ? is it not the holy and ever blessed Jesus who gave forth the Law , i. e. to dip Believers , or to plunge them in Water , in the Name of the Father , and of the Son , and of the Holy Ghost ? and do you not acknowledg in the Primitive Times , and in hot Countries , Baptism was done by Dipping ? Why then , pray consider , do you think they were in those times baptized naked ; if so , may you not charge them with the Sin of Adultery , as you do in a wicked and ungodly manner charge us ? We read of Women in the Scriptur● who were baptized ( that is , as we have proved ▪ ) dipped . Therefore , Sir , there is no need to endeavour further to prove they were dipped ; for if the Word had been truly translated according to the literal , genuine and proper Signification thereof , we should have read it , they were dipped both Men and Women , Acts 8.12 . and so the Dutch have translated it in their Language . Maer do sy Philippo getrofden die Euangeliam van het koninckrycke Godts ende [ van ] don name Jesus Christi verkondigh de wier den sy de doopt begde manan endevrouwen . In English thus ; When they heard Philip preaching the things concerning the Kingdom of God , and the Name of Jesus Christ , they were dipped both Men and Women . But you say , that which may be lawful and modest in one Country , may be sinful and immodest in another , &c. Answ . Did not our Lord Jesus Christ send his Disciples to Teach and Baptize in all Countries , not to Rantize in cool Countries and baptize in hot ? And dare you , without blushing , say or intimate , 't is immodest and a sinful thing to do what he hath commanded in any one Country in the World , because it may be possibly censured , condemned or accounted so by the Sons of Belial , wicked and ungodly Men and Women ? Besides , have you not granted the Case so far , that in hot Countries they did dip ? pray , was not that a hot Country ? was it not in Judea , the same Country our Saviour lived when on Earth ? By what you say here , it may appear that you say and unsay the same thing , and seem to deny any were baptized in and about the Land of Canaan by dipping , or any where else , tho you contradict all the Learned , both the Greek and Latin Fathers , and all th● eminent Divines , Bishops and Doctors , I have quoted out of their Writings . I even am sick of such an impertinent Antagonist . As to your sixth and last Argument , That God hath blessed and highly honoured the Administration of your way ( of Babes Rantism ) to the Comfort and Advantage of Multitudes . Answ . 'T is wholly without Proof or Demonstration , and nothing but a bold , presumptive and rash Assertion of your own : God has suffered it long 't is true , ( as he hath some other human Rites and Traditions ) but you cannot prove he has blessed either it or them , to any one Soul's profit — . And when did God ever honour Infant-Baptism ? ( for formerly they were baptized , i. e. dipped ) God did honour the Baptism of the Adult highly , when our Saviour being ' about thirty Years old was baptized by John ; for the Heavens were opened , and a Voice heard , This is my beloved Son , in whom I am well pleased ; and the Holy Ghost came down upon him . And so in Acts 8.12 , 14. those Men and Women who believed and were baptized , the holy Spirit was given unto : nay , and so highly hath God honoured the baptizing of Believers , that there is a Promise of Forgiveness of S●● and of the receiving the holy Spirit ; nay , of Salvation made to them that believe and are baptized , Acts 2.37 , 38. Mark 16.16 . But there is no Promise made to Infants that are Baptized , much less to such who are but only Rantized . 1. As to your Objection ( in Pag. 57. ) about the Dutch rendering baptizing dipping , 't is not their Annotators , but 't is their Translators , and that too from the literal and proper Signification of the Greek Word ; therefore you say nothing to weaken what we have said upon that account . 2. And as touching what you speak , i. e. that in Pag. 57. ( viz. That Baptism signifies the Death and Burial of Christ , we , and a Cloud of Witnesses therefore say , that 't is Dipping , because that is a most lively Representation of his Death , Burial and Resurrection ) But you say , Baptism may signify the Death of Christ , and be so administred , as lively to represent the Death of our Saviour , without the exposing those who are baptized to the danger of Death ; and may signify Christ's Burial too without sending the Person baptized to his Grave : even in Sprinkling , there is a plain Representation of Christ's Death ; for the pouring forth of the Water not unfitly represents the pouring forth the Earth upon the dead Body . Answ . If you did pour Water upon the Child indeed until it was quite buried , or covered all over in Water , you had said something ; tho that is not the way of baptizing neither , but dipping , or plunging ; yet that would , I must confess , represent a Burial : But is the dead Body buried so soon as a handful of Earth is poured upon him ? if you should say it , no body would believe you , the Body must be covered under the Earth before it can be said to be buried , and so must the Person baptized be covered under the Water , or 't is not baptized ; for as otherwise there is no actual Burial in the first , so there is no Representation of a Burial in the second . But , say you , if you will closely follow the Metaphor of a Burial in all Particulars ; then as the Person buried is altogether passive , and laid in the Grave only by others , in like manner the Party baptized , say you , ought to put neither Foot , nor Leg , nor Thigh into the Water , but the Dipper ought to take him up in his Arms , and lay his entire Body into the Water , &c. Answ . Are you not blame-worthy to write after this sort ? O that you were more wise , and dreaded the holy Majesty of God! Is it not said , They went both down into the Water , both Philip and the Eunuch , and he ( that is , Philip ) baptized or dipped him ? this is the Rule , not to take the Person up into our Arms ; yet 't is the Administrator notwithstanding that buries the Person in the VVater : his going into it himself doth not baptize him , tho he should go in as high as his VVaste , but the Administrator does it . You know Metaphors do not go ( as we use to say ) on all four , nor must they be strained further than the design and purport of the holy Spirit ; but you by sprinkling destroy and utterly make void that sacred Allusion of the Holy Ghost , which is not to be born with : Baptism is no Representation of a Burial at all , if Sprinkling be it . And if you have heard that some have been kept so long under the VVater till ( as you say ) almost choaked , or buried alive ; I suppose 't is not the first Untruth you have heard . In Pag. 58 , and 59. about Christ's not being baptized till thirty Years of Age , you say , Christ was circumcised at eight days old ; and altho he was not baptized in his Infancy , yet he was baptized in the Infancy of Baptism : also you intimate , that some expound the words for his coming up out of the Water , that the Situation of the River Jordan was beneath the place where John was teaching . Answ . Circumcision was then in force , now 't is gone , therefore in that Christ could not be an Example for us , but in Baptism ( which is an Ordinance of the New Testament ) he is our Example and Pattern , as his Precept is our Rule , in that we should follow his Steps . 2. And let me tell you , if it was in the Infancy of Baptism , ( you mean the beginning of the Practice of it ) you hereby contradict what you have said about those Jewish Baptisms , which you say were long in use before our Saviour's time , and from hence he spoke so little of Infant-Baptism ; if it were so , how was this in the Infancy of Baptism ? 3. Then was the Ordinance in its Beauty and Primitive Purity , indeed in its Virgin Glory and it was soon after the Apostles time corrupted , as well as other Truths were . We ought to go to the Original Copy , to the Primitive , or first Institution and Practice ; Is not Christ's Precept our only Rule ? and his own Practice our sure and certain Pattern ? VVere not the Saints to keep the Ordinances ( and commanded so to do ) as they were first delivered to them ? As to the Situation of the River Jordan , is a Figment ; 't is not said he came up from the VVater , but that he came up out of the Water , therefore had been in it . 4. As to what you say , that John baptized in Aenon , because there was much Water ; that the word signifies many Waters , I have answered that already , but take one word or two more here . True , the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies many Waters , but not little Rivolets , but rather the tumultuousness and raging of the Seas , which fully signifies the abundance and confluence of Waters , contrary to what you affirm . See Rev. 14.2 . where you have the same original words , so Rev. 19.6 . 5. And lastly , as to your Arguments against re-baptizing , I pass them over , you might have saved your self that Pains , for we ( as I told you before ) are as much against re-baptizing as you can be , or for any to renounce their true Baptism ; your Arguments therefore in that are good . And now from the whole take two Arguments . Arg. 1. If Baptism was ordained to represent the Death , Burial and Resurrection of Christ in a lively Figure ; then Sprinkling cannot be Christ's true Baptism : But Baptism was ordained to represent the Death , Burial and Resurrection of Christ in a lively Figure ; therefore Sprinkling cannot be Christ's true Baptism . This Argument we have proved to be true in every part of it . Arg. 2. If Baptism was appointed to hold forth or represent in a lively Figure the Person 's Death to Sin , who is baptized , or his present Regeneration , not future , and his rising again to walk in Newness of Life ; then Infants cannot be the Subiects thereof . But Baptism was appointed to hold forth or represent in a lively Figure the Person 's Death to Sin , who is baptized , or his present Regeneration , not future , and his rising again to walk in ●●wness of Life : therefore Infants are not the Subjects thereof . 4. There is yet one Proof further to make it yet clearer , that Baptism is Immersion , Dipping , or Plunging , and nothing else , and that is taken from those typical Baptisms spoken of in the Holy Scripture . 1. That of the red Sin , wherein the Fathers were bu●●ed as it were unto Moses in the Sea , and under the Cloud . See Pool's Annotations on the Place . Others , says he ( more properly ) think the Apostle uses this term in regard of the great Analogy Betwixt Baptism ( as it was used ) the Persons going down into the Waters , and being dipped in them ; and the Israelites going down into the Sea , the great Receptable of Water , though the Water at that time was gathered on Heaps on either side of them ; yet they seemed buried in the Water , as Persons seemed buried in the Water were in that Age , when they were baptized . 2. The second typical Baptism was that of Noah's Ark : See Sir Norton Knatchbul , whom I quoted before , saith he , Noah's Ark and Baptism were both a Type and Figure of the Resurrection , not a Sign of the washing away of Sin , though so taken metonymically , but a particular Signal of the Resurrection of Christ ; of this again , saith he , is Baptism a lively and emphatical Figure , as also was the Ark of Noah , out of which he returned as from a Sepulchre . From hence I infer this Argument following . Arg. 3. If those typical Baptisms spoken of in the Scriptures , signified Immersion , or an overwhelming , or a Burial ; then is Sprinkling no true Baptism : But those typical Baptisms , &c. did signify Immersion , or an Overwhelming , or a Burial ; therefore Sprinkling is no true Baptism . 5. And lastly , That Baptism is Dipping or Plunging , or a being buried in the Water , appears by those metaphorical Baptisms we read of , which are two-fold . 1 st . The Baptism of the Holy Spirit . 2 dly . The Baptism of Afflictions . 1. Saith John Baptist , I indeed baptize you with Water ; but he shall baptize you with the Holy Spirit and Fire . Now 't is not the sanctifying Gifts of the Spirit which every godly Person receives , that is the Baptism of the Spirit ; but as the Learned observe , the miraculous Effusion of the Holy Spirit , like that at Pentecost , Acts 1.4 , 5. shall be baptized . The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Casaubon , is to dip or plunge , &c. in which Sense , saith he , the Apostles might be truly said to have been baptized , for the House in which this was done was filled with the Holy Ghost . So that the Apostles might seem to have been plunged into it , as in a large Fish-Pond . 'T is not a Sprinkling of the Spirit that is the Baptism of the Spirit , for so doubtless the Apostles had the Spirit before they were said to be baptized with it . Oecumenius on Acts 2. saith , A Wind filled the whole House , that it seemed like a Fish-Pond , because it was promised to the Apostles , that they should be baptized with the Holy Ghost . 2. We read of the Baptism of Afflictions : I have a Baptism to be baptized with , and how am I straitned till it be accomplished ! From the literal Signification of the word baptizo , immergo , plunge under , overwhelm , great Afflictions come to be called Baptism , and signifies , as Vossius shews , not every light Affliction , but like that of David , Psal . 32.6 . he drew me out of deep Waters : Hence great Afflictions are called Waves ; Thy Waves and thy Billows are gone over me , Psal . 42.7 . 'T is spoken of Christ's Sufferings , who was as it were drowned , drenched or overwhelmed in Afflictions and Sufferings : every small Affliction is not the Baptism of Afflictions , but great and deep Afflictions , suffering even unto Blood and Death . Pool's Annotations say , to be baptized is to be dipped in Water , metaphorically to be plunged in Afflictions . I shall close this also with another Argument . Arg. 4. If those metaphorical Baptisms which we read of in God's Word ( as the Baptism of the Spirit , and of Afflictions and Sufferings ) are taken from the literal Signification of the Greek word baptiz● , which signifies to dip ▪ then Sprinkling is not baptizing , but th● former is true . Ergo , Sprinkling is not baptizing . CHAP. X. Containing some brief practical Vse of the whole ; with seasonable Counsel to Parents , &c. 1. FRom hence I infer that those who have only been sprinkled or rantized , who are baptized afterwards when they believe , are not rebaptized , as you affirm ; nor do they renounce their Baptism , though they do renounce the Practice and humane Tradition of Sprinkling . 2. All you pious Parents , bless God for Christ and the Gospel , and for all those Priviledges he hath bestowed upon you ; and be sure make God's Word your Rule , and tremble to do any thing in his Worship , without lawful Authority from him , I mean Precept or Example from his Word ; and do not adventure to baptize , much less to rantize your Children , whatever Mr. Burkit or any Man on Earth says , unless you can find it written in your Bibles ; God hath not commanded you to bring them into a Baptismal Covenant , not made any Promise of Blessing to assist them to perform it : If you do so , consider what I have said in this Treatise about that devised and unwarrantable Covenant by which you may heap up Guilt upon your selves , and lay such a Load and Burden on your Children , that you are not aware of , and frighten them with the Thoughts of Perjury , &c. sufficient to drive them into Despair , when indeed God never will charge them with Perjury , since he never commanded them to enter into any such Covenant . Can any Body think when your Children are grown up , and they by Light received from God's Word , should be convinced they were never baptized at all , and so renounce their Infants Rantism , that they thereby become guilty of Perjury , and must be damned ? Do not these Men teach such a kind of Doctrine as that is ? 2 dly . Train up your Children in the Fear of God , and set them a good Example , and pray for them , and over them , and give them good Instruction , or godly Counsel and Admonitions ; but dread to sprinkle them in the Name of the Father , and of the Son , and of the Holy Ghost , because 't is not done by his Authority nor Appointment . Know 't is not in the Power of Man by any external Rite to make your Children Members of Christ , or visible Members of his Body . Baptism is not Bread for Infants , but for Christ's new-born Babes ; not for your Children as such , but such who are the Children of God , who are born of his Spirit . 3 dly . Don't deceive your poor Children , and make them believe they are in a good Condition , by reason they are the Seed of believing Parents , and baptized ( as these Men call it ) and so look out for no further Work of Grace nor Regeneration ▪ but think they by that pretended Baptism were made Christians , even Children of God , Members of Christ , and Inheritors of the Kingdom of Heaven , when in Truth 't is no such thing . Nor have you any Cause to doubt but that your Infants who die ( though not baptized ) are happy , as it appears from what we have said . Neither be ye so ignorant to believe Baptism can save your Infants or the Adult either ! nor let poor Children cry out against their ungodly Parents , as Mr. Burkit intimates they may do in pag. 62. Take a Taste of his strange Doctrine , thus he says . Before your Children are born , ( 1. ) Make sure , as much as in you lieth , that they may be born within the Covenant , and under the Promise , by your being in Covenant with God your selves ; See that the Lord be your God , ● God in Covenant with you , and then you may comfortably hope he will be the God of your Seed in their Generations . Answ . This is a way to bring poor Souls into Covenant , that God speaks nothing of in his Word . You may be in Covenant , and your Children never in it whilst they live , nay die out of the Covenant , as doubtless many godly People● Children do . Nor hath God made such a Covenant with every Christian Man and their Seed , as he made with Abraham , who was the Father of all that Believe ; but so are not you , nor I , though we are in Covenant with God , and walk in Abraham's steps . Those who are in the Election of Grace of your Seed , never fear , God will interest in his due time with all Covenant-Blessings and Privileges ; but if any of them are not comprehended in that Election of Grace , they being born of your Loins , will not , cannot bring them into Covenant with God. Your Business and your Childrens too , is to make your ( and their ) Election sure , by special and effectual Calling . 'T is not the first Birth , but the Second , that brings either you or your Children into the Gospel ▪ Covenant , that God may be your God , and their God. But mark Mr. Burkit's next words , p. 62. O! were but Infants capable of Knowledg , how much would they dread being born of wicked Parents ? Make it your Endeavour , before your Children are born , to sanctify your Children ; this is done by Prayer , &c. Answ . : 1. This is enough to set Children against their ungodly Parents , nay , to 〈◊〉 them in their Hearts . Alas , the Children of wicked Parents ▪ I see not but they may be i● as good a Condition as the Children of Believers ▪ for doubtless God will not destroy poor children for the F●●●t and Sins of their Parents . 〈◊〉 by your begetting them , ( though gracious ) you cannot live them , so you by begetting them , ( though wicked ) cannot damn or destroy them . There is no reason ( saith Mr. Perkins ) that the wickedness of the Parents should prejudice the Child , in things pertaining to Eternal Life . 2. But if it be a● you say , that when you are in Covenant , your Children are in Covenant , doubtless they are in a safe Condition ; and Baptism to them is 〈…〉 cannot bring them into the Covenant beca●●● they were in it be●●●e , and therefore 〈◊〉 enough . 3. But may not th●● Doctrine pu●● just Rebuke ●●on Unbelievers , or Ungodly Persons , for once attempting to Marry ; and beget Children , that are in such a sad Condition , by reason their Pare●●s were not ●n Covenant w●●● God! Ought 〈◊〉 , nay , may they lawfully M●rry , this being considered , and such drea●●ul 〈◊〉 following ? ●●●sider how far doth th● Covenant ▪ Blessing ex●end ▪ If my Grand ▪ father in Cov●●●nt , ●ho my Fathe● 〈…〉 b● very wic●ed and ungodly Persons , am I not still in Coven●●t , and are not my Children i● Covenant too ? Nay , if 〈◊〉 was by my Great-Grandfather , will not that do , as well as if my mo●● 〈◊〉 Father was ▪ in Covenant with God ? Sir , The Opposers of Pedo-●●ptism do not creep out of Darkness and 〈…〉 , as you scandalously affirm ; but God hath graciously brought us out of the Darkness you are in , and hath given us ( blessed be his Name ) the Knowledg and Light of his Word , and what his Good-will and Pleasure is in this Matter , and mercifully vouchsafed to us a gracious Freedom and Liberty to worship him ●●cording to our Light and Consciences , which ●ou seem troubled at ▪ and we are not ashamed to shew our Heads on the House-top ; nor do we scandalously dip our deluded Proselytes , as you with Envy and Prejudice enough say , but do at Noon-day , to the Honour of God , a●● in justification of his Wisdom and Holy Institution ▪ Baptize or Dip such who believe and are discipled by the Word ; which is a joyful Spectacle , no doubt , to the Holy Angels , and all enlightned good Men , who see this reproached and contemned Ordinance in its Primitive Purity . And as touching your Reflections , in p. 66. on ●●y Faithful and worthy Brother Mr. Tredwell , whom you pretend to pity , as one misled by prejudice of Education , undertaking an Office to get Bread ; and as if he was no ways qualified to preach the Gospel , because he understands not the Original Tongues . I answer ; On my Knowledg , he had a good and warrantable Call to go and preach the Gospel where he is ; and was sent down also , as being approved as one able to teach , to the Profit and Edification of the People . And truly you , and those of your Brethren , have the least reason of any Men to talk as you do , about Preaching for Bread , for that will not serve your turn , you must have Fat Benefices . God hath ordained , that they that preach the Gospel , should live of the Gospel ; and the Workman is worthy of his Meat ; and would you not have him have Bread to eat ? I doubt not , 't is the Honour of God , and the bringing of Souls to Christ , my Brother Tredwill 〈◊〉 a● ; and had you no more for Preaching than he has , you might be the more justified in something ( I am informed ) you have done , or are about to do . And as for the Knowledg of the Tongues , I hope you do not make that an Essential Qualification of a true Minister ; I am sure God's Word doth it not ▪ the Spirit 's ●●●aching is above all H●●ane Learning . And now , Sir , by this time I hope you will see more cause of blushing ( than he hath ) at your Attempt , and rash Censuring and Condemning , and in a bad manner reproaching of Christ's 〈◊〉 Ordinance , and Sacred Institution , and his poor and despised People , who wish you and all Men well , and did not , nor do intend any Evil against you , nor had troubled our selves with you , had not you begun with us . The Lord give you Repentance to the acknowledgment of the Truth , and grant more Love and Charity one to another ; For who art thou that judgest ●●●ther Man's Servant ? AN APPENDIX , Containing several Queries and Arguments for Mr. Burkit to answer , since the Athenian Society have not done it . SIR , I Having wrote a few Queries and Arguments lately about Infant-Baptism , for your Brethren the Athenian Society to answer upon their bold Challenge ; and since they are too hard for them to do it , having said nothing at all to the purpose ; I shall expect to see them answered by you , when you answer this Reply to your Book . I shall not trouble you with all , but only with a few of them . Query 1. Whether the being the male Children of Abraham , as such , gave them a right to Circumcision , or not rather the mere positive Command of God to Abraham ? To this they give no Answer . Query 2. Whether Circumcision could be said to be a Seal of any Man's Faith , save Abraham's only , seeing it is only called the Seal of the Righteousness of his Faith , and also of that Faith which he had , being yet uncircumcised ? To this they say , Amongst the ancient Hereticks they never met with such a strange Position as this , viz. That the Seal of the Righteousness of Faith was the Privilege of Abraham only . Is this an Answer ? Besides , they mistake , 't is no● a Position , but a Question . Furthermore , 't is said , ●●braham rec●●ved the Sign of Circumcision ; not only as a Seal of the Righteousness of that Faith he had , being yet uncircumcised , but also ( mark ) that he might be the Father of all that believe . Was this the Privilege of any save Abraham only ? Query 3. What do you conceive Circumcisi●● did , or Baptism doth seal or make sure to ●●fants , since a Seal usually makes firm all the Blessings and Privileges contained in that Covenant 't is affix'd to ? They answer , It seals , and did seal to all that belong to Christ , Life and Salvation ; but to such as do not , it seals nothing at all . To which I reply ▪ How dare any Man to seal the Covenant of Salvation to such , who have not that Faith Abraham had before he received that Seal ? It was not a Seal of that Faith he might have o● might not have afterwards , but of that Faith he had before he received it . 3. I affirm Baptism is no Seal at all of Salvation ; for if it was ▪ and of God's Appointment , all so sealed , would be saved ▪ but many who are baptized , may perish eternally , and do no doubt . Query 4. I demand to know what those external Privileges are , Infants partake of by Baptism , seeing they are denied the Sacrament of the Lord's Supper , and all other external Rites whatsoever ? If you say , When they believe , they shall partake of those Privileges and Blessings ; so say I shall the Children of Unbelievers , Turks and Pagans , as well as they . They answer ; We insist not upon external Privileges ; 't is foreign to the Matter : if you say when they believe ; so say I shall the Children of Unbelievers . Reply . If you insist not on internal Privileges , nor on external Privileges that are sealed to Infants that are baptized , what does their Baptism signify ? just nothing ; — but which is worse , 't is a Prophanation of Christ's holy significant Ordinance of Baptism , and that is worst of all . Query 5. If the fleshly Seed or Children of believing Gentiles , as such , are to be accounted the Seed of Abraham ; I query , Whether they are his Spiritual Seed , or his Natural Seed ? If not his Spiritual Seed , nor his Natural Seed , what right can they have to Baptism or Church-membership , from any Covenant-Transaction God made with Abraham ? They answer ; They are his Spiritual Seed visible , for so far only belongs to us to judg ; and therefore they have a right to the Seal of that Covenant . Reply . What they say cannot be true ; because the Scripture positively saith , that such who are the spiritual Seed of Abraham , have the Faith of Abraham , and walk in the steps of Abraham , and are Christ's , Gal. 3. ult . But Infants of Believers , as such , cannot be said to have the Faith of Abraham , nor to walk in Abraham's steps , &c. 2. Such who are Abraham's spiritual Seed , are in the Election of Grace , and are always his Seed , not for so long , &c. but for ever . 3. We can judg none to be Abraham's spiritual Seed , but such only in whom these Signs appear before-mentioned : but none of those Signs appear ; nor can appear in Infants ; therefore we cannot judg they are his spiritual Seed , to whom the Seal of the Covenant of Grace of right does belong . Query 6. Whether the Children of Belie●●rs are in the Covenant of Grace absolutely , or but conditionally ? If only conditionally , 〈◊〉 ●●ther Privilege have they then 〈◊〉 the Children of Unbelievers ? Query 7. Whether those different 〈…〉 upon which the Right of Infant-baptism i● pre●●●ted by the ancient Fathers of old , and the 〈◊〉 Divines , doth well agree with an Institution that is a mere positive Right , wholly depending on the sovereign Will of the Legislation , doth not give just cause to all ●o question its Authority ▪ 1. Some Pedo-Baptists asserted , it took away Original Sin ; and such who denied it , were Anathematized . 2. Some affirm , That Children are in Covenant , and being the Seed of Believers , are federally ●oly , therefore to be baptized . 3. Another sort of Pedo-Baptists say , They ought to be baptized , by virtue of their Parents Faith. 4. Another sort baptize them upon the Faith of their Sureties . 5. Others say , By the Faith of the Church , as Au●●i● , Bernard , &c. 6. Others say , they have Faith themselves , and therefore must be baptized . 7. Some say , it is a 〈◊〉 Apostolical 〈◊〉 Tradition ; but others deny that , and say , it may be proved from the Scripture . 8. Others say , it is a regenerating Ordinance , and Infants thereby are put into a savable Some : Others say , the Infants of Believers are safe before , because in Covenant with their Parents . To this Query they say nothing , pretending they had answered it before . Query 8. Whether that can be an Ordinance of Christ , for which there is neither Precept nor Example , nor plain and undeniable Consequences for it in all God's Word , nor Promise made to such who do it , nor Threat denounced on such who neglect it ? This they say they answered in one of our Arguments . Their Answer is there about Womens receiving the Sacrament , &c. Query 9. Whether in matter of mere positive Right , such as Bap●ism is , we ought not to keep expresly and punctually to the Revelation of the Will of the Law ▪ giver ? They answer , Yes . Reply . Then your Cause is lost , for God's Word expresly directs us to baptize only such who are first taught , or made Disciples by teaching , or who make a Profession of their Faith : And Dipping is the express and direct Act of Baptizing , as practised in the New Testament , and a great Cloud of Witnesses testify . Query 10. Wh●●her the Baptism of Infants be not a dangerous Error , since it tends to deceive poor ignorant People , who think they were thereby made Christians , and regenerated , and so never look after any other Regeneration nor Baptism , that represents or holds forth that inwar● Work of God's Grace ? They answer , They never tell them they are made Christians throughly , &c. Reply . Then I appeal to all Men who have read the old Church-Catechism — In my Baptism , wherein I was made a Child of God , a Member of Christ , and an Inheritor of the Kingdom of Heaven . 11. Since we read but of one Baptism in Water , and that one Baptism is that of the Adult , i. e. such who profess Faith , &c. how can Infant-Baptism , or rather Rantism , be an Ordinance of Christ ? 12. Whether God hath any where commanded or injoined Parents to bring their little Babes of two or ten days old ; into a Covenant with himself by Baptism , since 't is not to be found in all the Scripture ▪ If not , how can that Covenant oblige their Child when he comes to Age , if it be so great a Sin not to perform that Covenant , or to renounce the thing it self ? Whether there is any Covenant appointed by Christ for Infants to enter into , unto , which no Promise is made of Assistance to perform it , nor of Blessing if it be kept , nor one Threatning , if cast off and disowned ? 13. What should be the reason that our Translators of the holy Bible should leave the Greek word Baptism● or Baptisma , ●●●ranslated , seeing the Dutch have not done so , but contrariwise translate for John Baptist , John the Dipper , and for he baptized them , he dipped them ? The Athenian Society answ●● , They are the best Judges themselves ; if we can understand them , 't is enough . Reply . No ▪ tho the Learned in the Greek do know what the word Baptizo and Baptisma is , yet the Unlearned in that Tongue , do not know that 't is to dip , or Immersion , therefore 't is not enough . 14. Whether such who have only been sprinkled , ought not to be deemed unbaptized Persons , since Aspersion is not Immersion , or Rantizing not Baptizing , seeing the Greek word signifies to dip ; and tho sometimes to wash , yet such a washing as is by dipping , as the Learned confess ? To this they say , Those that doubt , may be of the sure side . Ten ARGUMENTS against Pedo-Baptism . Arg. I. Those that our Saviour commanded in his Commission to be baptized , were such who were first discipled by the Word . Infants are not discipled by the Word : Ergo , Infants , according to Christ's Command in the Commission , ought not to be baptized . Arg. II. To believe , and repent , are required of all that ought to be baptized . Infants are not required to believe and repent : Ergo , They ought not to be baptized . Arg. III. The Church of England saith , Faith and Repentance is required of such who are to be baptized , and she speaks the Truth in so saying : and if Infants cannot perform Faith and Repentance , then Infants ought not to be baptized . But the Church of England says , Faith and Repentance is required of such who are to be baptized , and she speaks the Truth in so saying , and Infants cannot perform Faith and Repentance : Ergo , Infants ought not to be baptized . The Athenians in Answer to this Argument say , The Church of England means only the Adult who are capable , &c. Reply . They mean Infants also , why else do they add , Yes verily they ( that is , Infants ) do perform it by their Sureties , &c. And how true that is , I leave to all Men to judg . Arg. IV. If there is not one Precedent in all the Scripture ( as there is no Precept ) that one Infant was baptized , then Infant-Baptism is unlawful . But there is not one Precedent in all the Scripture ( as there is not one Precept ) that one Infant was baptized : Ergo , Infant-Baptism is unlawful . The Athenians answer , Shew us a Precedent for our Wives communicating , ( they mean to receive the Lord's Supper ) which we have answered already . Arg. V. St. Paul declared , or made known the whole Counsel of God. St. Paul did not declare or make known Infant-Baptism : Ergo , Infant-Baptism is none of God's Counsel . Arg. VI. The holy Scripture being a perfect Rule of Faith and Practice , either by Precept or Example , makes known every positive Law and Institution of Christ . But the holy Scripture doth not make known , neither by Precept for Example , Infant-Baptism : Ergo , Infant-Baptism is no Institution of Christ . Arg. VII . That Doctrine and Practice that reflects on the Honour and Faithfulness of Jesus Christ , who was not less faithful than Moses , can be no Ordinance of Christ . But the Doctrine and Practice of Infant-Baptism reflects on the Honour and Faithfulness of Jesus Christ , who was not less faithful than Moses ; Ergo , Infant-Baptism is no Ordinance of Christ . The Athenian Society answer , The Obscurity of the Ordinance of Infant-Baptism does not at all reflect on the Honour and Faithfulness of Christ , since the Apostles to whom he delivered his Commission were Jews ; and since at the same time it was a continual and setled Custom among the Jews to baptize Men , Women and Children of proselyted Heathens , and Infants being not exempted out of the Commission . To which I have in this Treatise given a full Answer . Arg. VIII . If there be but one Baptism in Water left by Christ in the New Testament , and but one way or manner of Right for all , both Parents and Children , to be admitted into the Church , and that one Baptism in Water is that of the Adult , who upon their Profession of Faith ought to be baptized , and so admitted into the Church . Then none , either Parents or Children , must be admitted either to Baptism , or into the Church , without such a Profession of Faith. But the former is true . There is no need the Scripture should particularly mention the Ends of Pedo-Baptism , since there is but one Baptism for all , though more Subjects to that one Baptism . — You run , say they , too fast , and take it for granted that Baptism is only of the Adult . Answ . Since there is but one Baptism mentioned in Scripture , and that is of the Adult , and the End ●nd Design of Christ in it is expresly laid down as to that : We say therefore there is Reason why the End of Infant-Baptism should be certain , and we run not too fast . We say the Subjects are but one , since the Baptism is but one , and manner of Right thereto being but one also . Arg. IX . If no Parents at any time or times have been by God the Father , Jesus Christ , or his Apostles , either commended for baptizing their Children , or reproved for not baptizing them ; then Infant-Baptism is no Ordinance of God : but the former is true . Ergo. Your Answer saith , The Athenian Society is answered , unless you will destroy Laying on of Hands , one of the Principles of the Christian Religion ; none were ever commended 〈◊〉 reproved for ever being or not being subject to that , &c. Answ . Do we ●●t read in Acts 8.17 . Acts 19.6 . that those Men and Women who were baptized , did subject to Laying on of Hands , being Believers , as such ? Sure what is said of their coming under it , or submitting to it , is spoken to their Commendation ▪ However as 't is called a Principle of Christ's Doctrine , Heb. 6.1 , 2. so here are two Precedents of Persons that subjected to it : Shew us the like as to Infant-Baptism . Arg. X. Baptism is Dipping : Infants are not dipped . Ergo , Infants are not baptized . As to the other Arguments sent to the Athenian Society , with their Answers , I have spoken to several of them in this Treatise , and I shall add no more new ; but ●e●ve all I have said to the Blessing of God , hoping the time is near when this Truth I contend for will be cleared up to all , which is now to enrich despised ; that Wisdom may be justified of her Children , and God may be honoured , to whom be Glory now and for ever-more . Amen . FINIS . Faults escap'd the Press . Page 10. line 13 , 14 , 15. blot out the double Comma's . Page 25. line 22. for makes mention , read , makes no mention . There are other Errata's and dispointing , which the Reader is desired to correct . Notes, typically marginal, from the original text Notes for div A47605-e1550 Arg. 1. Arg. 2. * Exod. 12.3 , 4. They were to take to them a Lamb , according to the number of Souls in the House . See Mr. Tomb's Anti-Pedo-Baptism . The Pedo-Baptists Argument . Mr Tomb's Answer . Milevit . Conc. Joh. 1.25 . * The Athenian Society detected in their 12 Numbers to their fifth Volume . Here the Athenian Society may see their first Query fully answered , of Infants being once in Covenant , and never cast out , are in still . All Nations takes in Pagans , &c. and their Children . 1 Thess . 5.17 , 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arg. 2. He should have mentioned Circumcision in his Propositions . Mr. Burkit's Syllogism not true in form . The Covenant God made with Abraham proved to be a mix'd Covenant , partly Gospel , and partly Legal . See Mr. Tombs Exercit. p. 2. Arg. 1. The Athenian Society confuted . Arg. 2. Arg. 3. Covenant of Circumcision no Covenant of Grace . Arg. 1. Being the Children of Abraham , as such , gave them no right to Circumcision Arg. 3. Covenant of Circumcision made with Abraham , belonged to the ungodly as well as the godly . Arg. 4. All in the new Covenant need not be taught to know the Lord. A necessity that Infants be taught to know the Lord. Arg. 5. The Covenant of Circumcision a Covenant of Works . Circumcision obliged Persons to keep the whole Law. Arg. 6. Covenant of Circumcision of the same nature with the Sinai-Covenant . Mr. Flavel answered , in what he says in his Book , p. 217. The Sinai Covenant , called the Old or first Covenant in the Scripture . See Mr. Tombs . The New Covenant had divers Additions or Transcripts , or divers Ministrations . Arg. 7. Faith not reckoned to Abraham ●● Circumcision . Arg. 8. Covenant of Faith , and that of Circumcision , contradistinguished . Arg. 9. Circumcision a Yoke of Bondage . Infants saved by the Covenant of Redemption , or by Christ's Vndertakings . Circumcision a Priviledg , on condition of keeping the Law. Infants the Members once of the Jewish-Church , yet not of the Gospel-Church . Arg. 10. The Old Covenant , and Old Covenant-Seed both cast out . Heb. 10.9 . The Old Church-state of the Jews is gone . 1 Pet. 2.5 . Infant Church-Membership came in with the Old Covenant , and is gone with it . I had this Simile once before , but because it is so full I repeat it . The Athenian Society's first Query more fully answered . External Privileges under the Law greater than ours under the Gospel . Mr. Ball 's Posit . 3 , 4 ▪ p. 38. The old Covenant and Church of the Jews dissolved . See Mr. Cary's Solemn Call. Pedo-baptists Argument for Believers Seed , &c. of ill consequence . Mr. Burkits first Argument to prove the Covenant of Circumcision a Gospel-Covenant . All God's Covenanting Transactions since the Fall , are by means of the Mediator . The Sinai Covenant a Covenant of Works . Mr. Burkits 2d Arg. Mr. Burkits 3d Arg. The happy State of all in the Covenant of Grace . Mart. Luther on Gal. 3. p. 115. Perkins , Vol. 2. cap. 3 on Galat. p. 242. Mr. Burkits third Argument to prove Infant Baptism . Infants had the Lord's Supper formerly given to them . Seed or Habit of Grace remains where infused , and its Effects will appear . * As if Christ passed through Regeneration , or change of Nature . Baptism makes no Persons Christians . * These words be cites were wrote by Dr. Taylor . Pool's Annotat. Athenian Society say Females were circumcised by some People formerly . Infants may be capable to be saved , and yet not capable Subjects of Baptism . Baptism cannot save the Souls of Infants . The Parents Baptism may serve for the Child , as well as the Parents Faith. Various thoughts among Pedo-Baptists , what Faith Infants have . See Mr. Danvers . Perkins 2 vol. cap. 3. on Gal. p. 257. Baxter's Right of Baptism , p. 149 , 150. Mr. Burkit's sense of the order of the Commission , Mat. 28.19 . Other kinds of coming unto Christ in the days of his Flesh , than what may be said now , Matth. 22.23 , 35. An Argument against Infant-Baptism , from that Text , Little Children were brought to Christ . Like Reason for Infants receiving the Lord's Supper , as to be baptized . External federal Holiness , gives no right to the Sacraments . * This Passage of Mr. Goodwin I have out of Mr. Tombs his Book , called , Two Treatises , p. 67. Mr. Cary's Solemn Call. Part of Chap. 11. of the Romans opened . This Scripture is to be understood by the main Scope and Drift of the Holy Spirit therein . Meaning all the elect Seed , or those Abraham was the spiritual Father of , were holy . The Holiness of the Root and Branches both one , viz. true spiritual Holiness . 2 Cor. 5.17 . The Jews not called according to the Decree of God and his purpose , who are in the Election of Grace , are holy . But one common Root or Father of Believers . The Holiness of the Vnbeliever and Child , all one and the same . See Mr. Tombs . Divers Fathers and learned Men assert , the Holiness of the Child is meant of a Matrimonial Holiness , the Child is legitimate . Mr. Tombs You forgot all Ages of the World in your Minor ; may be you thought of the Ages before Abraham's time . Dr. Owen , A Passage worth noting . Dr. Taylor Libert . Proph. p. 242. There are many whole Housholds in which there are no Infants . Lydia was far from her own dwelling when she was baptized . A Negative is not to be proved , 't is unreasonable to desire it . Popish Rites not in the Negative forbid . Multitude of Infants born to baptized Believers in the Gospel-Days , yet we read of none of them on their Parents Faith were baptized . Mr. Burkit's Proof of Infant-Baptism from Ireneus , is by uncertain Consequence . Some say this Council ordained it first . 150 Years after Christ The Fathers that writ against Infant-Baptism . Walaf . Strabo . Eccl. Hist . c. 16. Vicecom . l. 1. c. 30. No Infant-Baptism in the second Century . Tertul. in his Book of Baptism , cap. 18. Tertul. lived 200 Years after Christ . Dr. Taylor , Lib. Proph. p. 237. Ignatius . Dr. Taylor 's Disswasive against Popery , p. 118. Ludovicus Vives . Perkins's Prepar . of the Probl. p. 491. Great Basil in his Book of Bapt. cap. 12. Zonaras . Greg. Nazianzen . Grotius's Notes on the Gospel Dr. Du-Veil on Act. cap. 8. p. 282. Anno 311. Canon 6. Dr. Du-Veil , on Acts cap. 8. p. 279. Curcaeleus Institut . l. 16. c. 1. Athanasius in Serm. 3. contra Arianus . Haimo , Doctrina Baptismus praecedere decet . Apostoli jubentur prius docere , baptizare . Super 19 cap. Act. Inde cretis de consecrat . distinct . 4. cap. Antebap . Arnob. on Psal . 146. Jerom. 400. Mr. Burkit's first Demonstration to prove Infant-Baptism in the days after the Apostles . Mr. Burkit's 2d Demonstration to prove Infant-Baptism . Mr. Burkit's third Demonstration to prove Infant-Baptism . Mr. Burkit's fourth Demonstration to prove Infant-Baptism . The Gospel-Churches did not own Infant-Baptism . Mr. Burkit's Argument for Pedo-baptism , from its long continuance in the World , answered . 2 Thess . 2.3 . M. Tomb ' s Anti-pedo-baptism , p. 757 , 758. No Church infallible . Infant-Baptism , tho a great Error , yet not a damning Error ▪ Mr. Dan. Williams in his Book called , The Vanity of Youth , p. 131. Mr. Williams worthy of blame as well as Mr. Burkit . The Danger of Infants Baptismal-Covenant laid open . Parents , observe this well . Pedo-Baptists say , Infants in their Baptismal-Covenant , promise Regeneration , Faith , &c. Mr. Burkit leaves impious Parents without hope of the Salvation of their dying Infants . Perkins on Gal. cap. 3. p. 256. Greater Zeal shewed for the Traditions of Men than for Christ's Institutions . Micah 6.16 . Infant-Baptism no ways useful , but hurtful . Perkins on Gal. p. 265. Gregory l. 1. Ep. 7. Dr. Du-Veil on Acts , p. 86. Tertull. Dr. Du-Veil on Acts , 2. p. 86. Perkins , Vol. 1. p. 74. Instruct . Hist . n. 10. c. 14. n. 13. Scapula and Stephanus . Wilson . Scapula . Stephens ▪ Grotius . Pasor . Vossius . Mincaeus . Casaubon . Leigh's Critic . Sacra . Beza . Rogers . Dr. Du-Veil Wolfred Arch-bishop of Canterbury . Dr. Du-Veil . Concil . Florent . Sect. 9. c. 9. lib. of Infant-Baptism . f. 693. Ductor Dubit , l. 3. c. 4. numb . 9. * St. Martin 's Life , N. 16. Lib. de Initiandis . Luther's Latin. Tom. 1. Fol. 71. The Germans Testimony . Dr. Du-Veil . Bugenh . in his Book printed in the German Tongue , 1542. See Dr. Du-Veil on Acts 8. p. 286 , 287. Diatrib . on Titus 3.2 . Pan. Cathol . Tom. 4. l. 5. c. 2. Pool 's Annotat . on Joh. 3.6 . Dutch Translation on Mat. 3.16 . Assemblies Annotat. on Mat. 3. Reader , mark this well . Mr. Sam. Fisher . Treatise of the Sacraments , p. 1. chap. 5. Casaubon on Mat. 3.11 . Cajetan on Mat. 3.5 . Musculus on Mat. 3.5 . Burkit's first Proposition . His second Proposition . His third Proposition . His fourth Proposition . His fifth Proposition . His sixth Proposition . Mr. Burkit's first Argument against Dipping . Ainsworth his Annotat. on Levit. 11.32 . Hence we read of thin Garments made for them . Maim . Mikvaoth , c. 1. §. 1 , 2 , 21. Pool's Annotat . Cajetan . The Assembly's Annotat . Tilenus in his Dispute , p. 886 , 889. on Rom. 3 , 4. * Or Grave . Ambrose . Chrysostom . Kecker Syst . Theol. l. 3. c. 8. Daille on the Fathers , l. 2 p. 148. Dr. Cave . Paraeus upon Ursin , p. 375. Bernard . Mr. Burkit's second Argument against Dipping , ( p. 25. of his Book ) answered . Aquinas . Sir Nort. Knatchbul in his Notes printed at Oxford , 1677. Col. 2.12 . 1 Cor. 15.29 . Ignat. Epist ad Tral . id . Epist . ad Philadelph . Justin Martyr . Basil the Great . Basil of Silencia . Chrysostom . Lactantius . Bernard . Perkins , 2 Vol. cap. 3. on Gal. p. 257. 1 Vol. cap. 33. p. 74. His Sermon on Phil. 3.10 . p. 9. Design of Christianity pag. 90. Charity without Vsury , p. 1. Sermons preached on several Occasions , 5th Ed●● . p. 188 , 189. Rom. 6.3 , 4 See Dr. Du-Veil on Acts 8. p. 292 , 293. Calvin , l. 4. c. 16. Zanchy on Col. 2.12 . Mr. Burkit's third Argument against Dipping , answered . Mr. Burkit's fourth Argument against Dipping , answered . How far did some of the Jews go to worship God at Jerusalem ? Did Christ institute his Ordinance with respect had to the Custom of the Countr● ▪ The Land of Canaan is a hot Country . Mr. Burkit's sixth Argument against Dipping , answered . Mat. 3.16 . Luk. 3.23 . 'T is so read Reader , in the Dutch Testament , they have translated the Greek word , and our Translators have not . 1 Cor. 11.2 . Typical Baptisms signify Dipping or Plunging , 1 Cor. 10.2 . Metaphorical Baptisms signify Dipping or Plunging , Mat. 3.11 . Casaubon . See Philologia sacra , p. 190. Matth. 20.22 , 23. Pool's Annotat . on Mat. 20.22 Perkins on Gal. 3. p. 264. Burkit's Reflections on Mr. Tredwell , answered . Notes for div A47605-e41330 The Athenians Answer . 'T is a hard case Men must be reckon'd among Hereticks , for asking a sober and pious Question The A●henians Answer . The Athenians Answer . The Athenians Answer . Consequences was not in our former Query . The Athenians Answer . The Athenians Answer ▪ The Athenians Answer . 
A47576	----	The Jewish Sabbath abrogated, or, The Saturday Sabbatarians confuted in two parts : first, proving the abrogation of the old seventh-day Sabbath : secondly, that the Lord's-Day is of divine appointment : containing several sermons newly preach'd upon a special occasion, wherein are many new arguments not found in former authors / by Benjamin Keach. Keach, Benjamin, 1640-1704. 1700 Approx. 565 KB of XML-encoded text transcribed from 219 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47576 Wing K73 ESTC R7556 12417506 ocm 12417506 61730 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47576) Transcribed from: (Early English Books Online ; image set 61730) Images scanned from microfilm: (Early English books, 1641-1700 ; 280:6) The Jewish Sabbath abrogated, or, The Saturday Sabbatarians confuted in two parts : first, proving the abrogation of the old seventh-day Sabbath : secondly, that the Lord's-Day is of divine appointment : containing several sermons newly preach'd upon a special occasion, wherein are many new arguments not found in former authors / by Benjamin Keach. Keach, Benjamin, 1640-1704. vi, [2], 279, [1] p. : port. Printed and sold by John Marshall ..., London : 1700. Errata: p. [2] at beginning. Advertisement: p. [1] at end. Pages from beginning to p. 91 and 150-169 photographed from Yale University copy and inserted at the end. Reproduction of original in British Library. 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Sermons, English. 2005-05 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-06 Rachel Losh Sampled and proofread 2005-06 Rachel Losh Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Benjamin . Keach Minister of the Gospel ▪ Aetat . 57. THE JEWISH SABBATH ABROGATED : OR , THE Saturday Sabbatarians confuted . In Two Parts . First , Proving the Abrogation of the Old Seventh-day Sabbath . Secondly , That the Lord's-Day is of Divine Appointment . Containing several Sermons newly preach'd upon a special Occasion , wherein are many new Arguments not found in former Authors . By BENJAMIN KEACH . Gal. 5. 1. Stand fast therefore in the Liberty wherewith Christ hath made us free , and be not again intangled with the Yoke of Bondage . LONDON ; Printed and sold by John Marshall at the Bible in Grace-Church-street , 1700. To the READER . THere is not one Controvertable Point in and about Religion that I less thought to have been concerned with this way , than that contained in these Sermons presented here to thy view , until I was alarm'd on a sudden , and provoked ( some few Months ago ) to undertake it ; there being one Person especially under my charge ( who for some time , by his unsettled and wavering Spirit , and aspiring Temper , I feared would be troublesome ) who had for some considerable time , unknown to me , suck'd in the Notion of the Jewish Sabbath , and laboured to corrupt many others of the younger sort , some of which , with himself , fell into the Practice of keeping that Day , and cast off the Lord's-day , as not being of Divine Appointment . Some of them being Apprentices , declared they would and could do any Business or Work for their Masters upon the first Day of the Week : And this Principle they received without acquainting me or the Church with it , or ever coming to me to hear what I had to say against it ; insomuch that when it was publickly known , it had almost put the whole Congregation into a flame ; but to prevent which , I was desired by divers Members to endeavour to convince them by Scripture and solid Arguments , which I laboured to do , but found all was in vain as to several of them . So that the Brethren saw it was necessary for me to preach upon this Subject , which I my self perceived an absolute necessity to do ; and praised be the Lord who hath blessed my Undertaking herein , and answered my hopes , which was not so much to regain those hot-headed and conceited young Men , as to establish , confirm and strengthen all others ; many being much startled , and doubting which Day they ought to observe , which the Ringleaders I perceived much gloried at , some of them giving it out , that they hoped to bring over great part of the Congregation to their Opinion ; but these seasonable and timely Endeavours , through the Blessing of God , have , I hope , finally prevented their Design , all generally ( save them who were at first corrupted ) being throughly established in the Observation of the Lord's-day in opposition to the old Seventh-day Sabbath : And several that were wavering told me how fully all their Doubts were resolved by hearing some of these Sermons preached . These things first mentioned being the occasion of my insisting upon this Controversy , I hope all will say my Call was just ; and none will or can blame me , that have no prejudice against me . And now also at the request and desire of many ( some not Members with us ) the Sermons are published , hoping they may be of some use to the Church of God in general . As to the Work it self , all may perceive that I have taken no small Pains according to my small Ability , in searching not only into God's Word , but also into the Works and Labours of many pious and learned Authors ; and I have cited ( to confirm my own Arguments ) many Passages out of their Writings . ( 1. ) Thinking their words might do more with some Persons , than any thing I my self might say , whose Learning and Abilities far exceed mine . ( 2. ) Because few may be ever saw some of these Books . I have , 't is true , repeated some things two or three times which I look upon emphatical , that they might make the greater Impression on such Readers , for whose sake these Sermons are published , viz. who are not learned ; for others need not my help . Reader , I did not ( for some reasons ) deliver from the Pulpit great part of what is here published ; and also some things I might say that are here omitted , which being not in my Notes , I could not remember . Dr. Owen , Dr. Wallis , Mr. Warren , &c. in particular , with several other Reverend Ministers , have said enough to satisfy any on this Subject , whose Books have not ever been answered . In my Citations of divers Authors , I have transcribed both the Greek and Latin , that all may know the original words , of which our Opponents would make some earnings ; and I can solemnly say I have not wilfully mist in any Quotation . And if any of these Sabbatarians make Reply to me , let them rather answer them ( especially those three I have now mentioned ) than me , it will be more for their Honour : And this I will say , if they do think to reply , unless they answer what these and other learned Men have said which I have here recited , I shall take it for no Answer at all : Let them therefore attempt to do it effectually , or not meddle with it . 'T is true , I differ from divers learned Men in one or two things I have cited , and from Reverend Dr. Owen particularly , i. e. about Adam in Innocency , and the Patriarchs keeping the ●eventh Day ; yet what the Doctor saith on Heb. 4. doth well comport with my Principle : but tho as soon as God finished his Work , he rested , and that day of Rest ensued thereon , to answer the end of Creation , and the Covenant of Works ; yet I can't see any ground to believe it was given to any to observe until Moses's time , Exod. 16. for reasons I and others have given . Moreover , Dr. Wallis has shewed in his Rejoiner to Mr. Bamfield , p. 123. that that very Day before it rained Manna could not be a Sabbath , because on that day Quails covered the Camp , and they were not forbid to gather them , Exod. 16. 8 , 13. But no more of that here . I expect better usage or treatment from these Opponents than I met formerly with from some others about another Controversy , who left the Argument to abuse my Person ; yet I may say ( with a late * Writer on this Subject ) as for the Leaders ( he saith Deceivers ) I despair of doing good to them , but shall be glad if I may be an Instrument to recover any that are misled , or deceived : Self-denial is a hard Lesson . You will find many new Arguments I think not found in former Authors . I shall conclude with Advice to unsettled Persons , who are ready to receive Novelties . But first , take a Note or two how you may know such : they that are firmly rooted in the Truth will not be soon shaken or removed . Erronious Persons , 1. Are subject to cavil with Truth doubtfully uttered , which by an honest Hearer will be well taken . 2. They are subject to contradict plain evident Truth with a delight to gainsay it , because they would not have it to be otherwise than they believe . 3. They have a vehement desire to infect others , or to draw many to be of their Opinion . 4. A desire of Conference under pretence of taking Satisfaction , but on purpose to vent their Notions more freely , and get the good opinion of others , and occasion of insulting . 5. Commend themselves thro Pride , and diminish the Credit and Honour of others , and care not what pious Congregations they divide and trouble , to augment their own Company . 6. Make a Profession of new Light , that hardly any before them ever attained , and that all are in darkness but themselves . 7. Pretend to Conscience , and that they would imbrace the Truth when they see it : yet after clear Demonstration of Truth they remain stubborn , and persevere in their Errors . 8. They matter not Church-dealings , nor any just and righteous Censure , nor regard their own most solemn Church-Engagements , so that they can but please their own fancy , and feed on their new Notions the more greedily — And hardly can a Man receive an Error , but he will prove a Seducer of others . 9. They shew great Zeal and concernedness of Mind if they find any oppose their Errors , as if their All lay at stake . 10. And if they receive one Error , they are ready to receive more . 11. They commonly seem uneasy under the Word where they are Members , and catch at any thing to blemish their Minister , and will wander abroad to hear as their fancies lead them , as if under no Government , tho they grieve and afflict the Church and Members to whom they belong , breaking Christ's Bands , and casting his Cords from them . To close , ( 1. ) Take heed of erronious Books , and if you doubt do not presently turn your Doubts into Practice . ( 2. ) Beware of your own private Interpretation of Scripture , and confer with such as have better Judgments than your selves . ( 3. ) Suspect all private Opinions which differ and dissent from the general Doctrine , as taught by Christ and his Apostles , and owned in the two next Ages after them , or that dissent from the general Doctrine and Practice of such whom you believe in this Age have obtained the clearest Light : remember the way of Truth is no By-path , but trodden by the Primitive Flock or Gospel-Churches . ( 4. ) Besure hear what can be said against your Notion , as well as what you hear for it . There is one thing I should have noted touching the Error of these Sabbatarians , viz. their Notion brings in an external force upon the Conscience in matters of Religion ; for they must force their Children and Servants not only to rest , but to worship God on the seventh Day tho against their Light , or they are guilty of Sabbath-breaking . But I will add no more . O that God would put a Rebuke on , and stop all the Errors of these evil days , and increase Love among his People ! Let us all cry for more of the Anointing , or for the latter Rain , and the glorious Kingdom of our Lord Jesus Christ , that is now just at the door . And , Reader , if thou dost receive any profit by what is here wrote , give the Glory to God , and let me have thy Prayers , who am thy Soul's Friend and Servant in the Gospel , Horsly-down , Southwark , this 12th of Jan. 1699-1700 . Benj. Keach . The Contents of this Book . The First Part. SErmon I. The occasion of these Sermons , with the Scope of the Text , Pag. 1 to 6. The Terms opened , and eight Explanatory Propositions , p. 6 to 16. Serm. II. The 9th Proposition containing many things about this Controversy , out of Dr. Owen on the Sab. p. 23 to 27. The General Proposition from whence the Author proceeds in his whole Work , in six Particulars , p. 28 , 29. No Law of the Sabbath written in Adam's Heart in Innocency , shewed in six Particulars , p. 29 to 35. No positive Command given to Adam to keep the 7th day as a Sabbath , proved by 12 Arguments , p. 37 to 56. Serm. III. The Patriarchs kept not the 7th day , proved in 12 Arguments . p. 58 to 74. Serm. IV. The Sabbath begun in the Wilderness of Sin , Exod . 16. p. 75 , 76. What a Moral Precept is , shew'd from the Learned , p. 88 , 89. The simple Morality of the 4th Command consists not in the observance of the precise 7th Day , proved by 4 Arguments , p. 86 to 91. Serm. V. Eight Arguments more to prove the same , p. 93 to 124. The 7th Day a sign of the Covenant of Works , p. 〈◊〉 , 104. What a Shadow of , p. 107. Serm. 6. The Law of the Decalogue was only given to Israel and Proselites , p. 125 to 133. Objections answered from Rom. 3. 19. Gal. 4. 5. and James , p. 133 to 135. The Moral Law in the hand of Christ as Mediator , p. 136 to 147. No Precept nor Precedent to keep the 7th day in the New Testament , p. 147 to 152. Serm. VII . Ten Arguments against the 7th Day , p. 155 to 158. The Law of the 7th Day Sabbath not written in the Hearts of Gospel-Believers ; p. 156 , 157. Twelve dangerous Consequents attending the Opinion of these Sabbatarians , p. 161 to 172. The second Part. SErmon I. The Scope of the Text opened , p. 175 , 176. The first Day of Divine Appointment : Man has no power to appoint a weekly Day of Worship , p. 178 , 179. The Equity of one Day in seven , p. 180. How to distinguish Moral Precepts from Ceremonial , p. 181 , 182. Pentecost proved the first Day of the Week . A long citation of Mr. Warren , who cites Dr. Ulher's Letter to Dr. Twiss , from p. 186 to 198. Serm. II. The Foundation of the first Day ; partly containing Citations of Dr. Owen on Heb. 4. from p. 200 to 221. This is the Day the Lord hath made , p. 210 to 214. First day confirmed by the Examples of the Gospel-Saints and Churches , p. 214 to 223. Serm. III. First day proved from Acts 20. 7. p. 224. Also from Rev. 1. 10. The Lord's Day proved to be the first Day of the Week , p. 224 to 248. Serm. 4. Proving there is one Day of the Week for preaching the Word in season , and that 't is the first Day , p. 248 , 249. The first Day proved from 1 Cor. 16. 12. p. 250. to 264. When the first Day begins , and how it ought to be kept , from p. 266 to the end . Faults escaped the Press , which before you read pray correct with your Pen. PAge 23. in the Contents , line 6. for no , read any . P. 93. l. 5. for six , r. eight . P. 104. l. 11. for God's Covenant , r. is called the Covenant . P. 132. last line save one , r. not without Law to God. P. 140. l. 26. for breaking , r. breakers . P. 142. last line , for by , r. is . P. 143. l. 3. blot out Law. P. 147. l. 33. r. Sabbath was made , blot out not . P. 180. l. 27. for he , r. our . P. 205. Title , for Heb. 4. 11. r. Heb. 4. 9. and so P. 207. P. 219. l. 16. f. had they met , r. meeting together . P. 249. l. 25. for approved it , r. and he approved of it . P. 263. l. 26. for when they that intimate , r. when they intimate . The Jewish Sabbath Abrogated , or the Saturday Sabbatarian confuted , &c. SERMON I. The occasion of the Author 's preaching on this Subject . The scope and coherence of the Text open'd . The Terms explain'd , and the Doctrines raised . Divers preliminary Propositions , shewing what Medium the Author intends to take in treating on this Subject . Gal. iv . 10 , 11. Ye observe days and months , times and years : I am afraid of you , lest I have bestowed upon you labor in vain . MY Brethren , I am troubled I have such a provoking occasion to enter upon this Controversy , viz. What day of the Week we under the Gospel Dispensation ought to observe as a day of Rest , and of solemn Worship to the Lord , since universally the Church and People of God of all Persuasions are agreed about it , and have been ever since the new World , or Gospel-day did commence , except a few Christians formerly , and a little Remnant of late times in this Nation , who have deserted , and err'd in this case . And had I not a clear Call to enter upon this Subject , thro the inadvertence of some young Men among us , I had not meddled with it ; who have not only , without advising with me or the Congregation , presum'd to keep the Jewish Sabbath , but with an unaccountable and over-heated Zeal have prosecuted their Notion and Practice to the disturbing of the Quiet and Peace of the Congregation . My Brethren , is it not a lamentable thing to see how Satan hath prevail'd to hinder the Power of Godliness , which consisteth not in Meats and Drinks ( nor in the Observation of Jewish Days ) but in Righteousness , and Peace , and Joy in the Holy Ghost ? One while he hath endeavour'd to do this by suggesting of strange and uncouth Notions , and Principles that edify not , into the minds of Christians ; at another time by raising up needless Cavils and Objections about the mode of the discharge of a Moral as well as a Gospel-Duty , I mean that of singing the Praises of God , which formerly caus'd no small trouble amongst us , as well as in other Churches . But when that Controversy was near vanquish'd , so another is rais'd , which I hope God will make me an Instrument to quell also , and utterly drive away hence , he having set me for the defence of the Gospel , and of all pure Gospel-Truths , in this place , in opposition to all Innovations , and Judaical Rites and Observations , which some seem too fond of . Yet let none mistake me : I shall not censure such as keep the seventh day , provided they lay no stress upon it , but believe they are oblig'd by the Authority of Christ ( who is Lord of the Sabbath ) to observe religiously the Lord's-day , or first day of the Week , free from Labor , in the Worship and Service of God ; provided also they are such as have the command of their own time , and can do it without wronging their Families , or are not by the Observation of the seventh day necessitated to violate Precepts that all agree are Moral Duties . 1. In not doing their Fathers ; or Masters Business , in not working six days ; for tho it may be said of some , six days Work may be done , yet it may be said of others who are Servants , six days they must work , it being their indispensible Duty so to do . 2. In violating the Fifth Commandment ( as the whole Moral Law is in the hands of Christ ) which requires Obedience to their Natural and Political Parents : in all things wherein they transgress no Law of God , they ought carefully to subject themselves to them ; and in not doing it , they sin and are guilty before God : Children , obey your Parents in the Lord ; for this is right : the Lord commands it , or it is agreeable to his Will. Again , it is said , Let every Soul be subject to the higher Powers , &c. Put them in mind to obey Magistrates , &c. And again , Submit your selves to every Ordinance of Man for the Lord's sake ; whether it be to the King , as supreme , &c. Whatsoever Magistrates or Parents do require agreeable to the Divine Will , ought faithfully to be done , and in Conscience to God. And as to the religious observation of the first day of the week , I shall prove before I have done , that it is agreeable to the Will of God ; and those who observe it not , do violate the Rule of the Gospel , or the new Creation , and so break both the Law of God and Man : nay , it grieves my Soul to hear what a Reproach and Scandal some rash young Men who are Apprentices , have herein brought upon their Profession ; and I hear some who know they are Members with us , have unjustly blam'd and censured me and the Church upon that account , not hearing what Pains I have taken to convince them of their great Evil therein : and I do now declare my abhorrence of their Practices and unbecoming Behaviour to their Parents and Masters ; and let such as encourage or countenance them , see how they will answer it in the great day . But not to retain you any longer in a way of Introduction , I shall proceed to my Text. And first to the occasion of the words , which were written by holy Paul , the great Minister of the Gentiles , to the Churches that were then at Galatia ; not Church in the singular , but to the Churches ( there were more at Galatia than one ) so it is express'd 1 Cor. 16. 2. And thus he begins his Epistle , i. e. To the Churches of Galatia , chap. 1. 2. 1. He kindly salutes them , ver . 3. Grace be unto you , and Peace from God the Father , and from our Lord Jesus Christ . 2. But soon upon it he sharply reproves them , ver . 6. I marvel ye are so soon removed from him that called you to another Gospel , ver . 7. Which is not another ; but there are some that trouble you , and would pervert the Gospel of Christ . Query . What was the Error they were corrupted with ? 1. I answer , They were by some false Brethren taught to mix the Law and the Gospel together in Justification , or to mix Works with Grace : and this is to pervert the Gospel of Christ , and obscure the Doctrine of Free-Grace . 2. They turned to Judaism in respect of the observation of Circumcision and Jewish days : How turn ye again to weak and beggarly Elements , whereunto ye desire again to be in Bondage ? chap. 4. vers . 9. Ye having ( as if he should say ) attained to the knowledg of the glory of God in the face of Jesus Christ , the glorious Mediator , Soveraign Lord , and only Lawgiver of his Church , it is strange you should turn again to Moses , and so eclipse the Glory of Christ ; this doth not comport with your former knowledg , and of that Revelation you have had of the Truth as it is in Jesus . By Beggarly Elements he doth not only mean Circumcision , but also observation of Jewish Days : Ye observe Days , &c. he doth not mean the Gospel , or New Testament days of Worship , but Jewish days ; he could not be afraid of them if they had only observ'd the first day of the Week , because he had given charge to these Churches as well as others , religiously to keep it , as appears 1 Cor. 16. 1 , 2 , 3. but they observ'd the Jewish Sabbath , and other Old Testament days ; nay , and they laid such stress upon them , as to make the observation of them necessary to eternal Life , as some do now , by affirming the keeping of the Seventh-day , or old Jewish Sabbath , is a Moral Duty , being of the same nature with the first Commandment , viz. Thou shalt have no other Gods before me , or any other simple Moral Precept . True , such at Rome as did esteem some other day besides the first Day of the Week , and lookt upon it as an indifferent thing , were not reproved , as Rom. 14. 5. The converted Jews perhaps thought they might keep the Jewish Sabbath as well as the Lord's-Day , and Paul dealt with them for a time as Children , or Babes in Christ . But when any came to plead for it as a Moral Duty , or as necessary to Salvation , how sharp was he with them ? I am afraid of you . From hence by the way observe , That Jewish-day and shadowy Ordinances under the Law , in comparison of New Testament Ordinances , are but weak and beggerly Elements . The Explanation . 1. By Days , I understand the Jewish weekly Sabbath-days . 2. By Months , is meant their New Moons or monthly Sabbaths , which were every new Moon . 3. By Times , the Feasts of the Passover , the Feast of Pentecost , and that of Tabernacles . 4. By Years , every seventh Year , and every fiftieth Year , which was their great Jubilee . I find divers learned Men thus explaining these Terms ; and tho Mr. Perkins seems to go astray afterwards , yet he speaks much to the same purpose . Now , my Brethren , the reasons why I conclude by Days here , are meant the Jewish weekly Sabbath-days , are , First , Because when Moses speaks of their Feasts , and Holy-days , he brings in first of all their Seventh-day Sabbath , Levit. 23. Secondly , If Days , Months , Times and Years , comprehend all Days , Months , Times , and Years which the Jews observed ; then their Seventh-day Sabbath is comprehended here : but Days , Months , Times , and Years , comprehend all Days , Months , Times and Years , that the Jews observed ; therefore it comprehends their Seventh Day here . If the Minor be denyed , let our Opponents , or any Person shew where Days , Months , Times , and Years are mentioned , and yet the Seventh-day not comprehended . Perhaps it may be objected by some who keep the Jewish Sabbath , That the Seventh Day is every where in Scripture expressed in the singular Number , i. e. Day , not Days . That is not true ; for in several places the Seventh-day is expressed in the plural Number , i. e. Days : the Jews themselves called it Days ; And they asked him , saying , Is it lawful to heal on the Sabbath Days ? see Matth. 12. 5. My Sabbaths ye shall keep , 't is a Sign , &c. Deut. 31. 13. In the Greek 't is read Sabbaths , Exod. 28. 8. and Deut. 5. 12. as the Learned in that Language shew ; and all Men of note , both Antient and Modern Expositors of Holy Scripture , saith my Author , expound St. Paul , Col. 2. 17. of Weekly Sabbaths as well as Annual Sabbaths . Again it is objected , That the Days , Months , Times , and Years , were not Jewish but Heathenish Days , &c. Thus Coppinger in his Dispute with Mr. Ives ; because , 't is said , they did Service to them who by nature are no Gods. That there were Jews among these Galatians is evident : Yet if otherwise , i. e. tho they were Gentiles , 't is clear they desired to be under the Law. Tell me ye that desire to be under the Law , do you hear the Law ? You that desire to be circumcised , and to observe the Jewish Sabbath , and other Mosaical Times and Seasons ; Do you hear the Law , i. e. do you not know that the Bond-woman and her Son are cast out , that the Sinai Covenant that gendered to Bondage is abolished , and the Law given on Mount Sinai as a Rule of Righteousness , is put into the hands of the Son of God considered as Mediator ? Ye are not come to Mount Sinai , but to Mount Sion ; and are not now to hear him that spoke of Earth , but him that speaketh from Heaven : as if Paul should have said , Do not you know that Circumcision , the Seventh-day Sabbaths , and other Jewish Times , Seasons , and legal Rites , are gone , even all old things , and that all things are become new ? My Brethren , these Christians did not desire to be under the observation of Heathenish , but of Jewish Days . They are called the Elements of the World , therefore not Jewish days . 1. The Jewish Rites were called the Elements of the World ; for does not Paul say , We when Children were in bondage under the Elements of the World ? Gal. 4. 2 , 3. 2. Besides , they were such Rudiments as the Jews were to observe till the appointed time of the Father . Now the Father never appointed his Children Gentile idolatrous Rudiments , therefore they could not be Heathenish Days . 3. What Heathenish Nation kept the seventh , or the fiftieth Year as a Sabbath ? For by Years in our Text , our Antagonists confess are meant those Years ; and I am sure by all Expositors 't is so understood . 4. The Jewish Sanctuary is called a Worldly Sanctuary ; see Heb. 9. 1. Then verily the first Covenant had also Ordinances of Divine Service , and a Worldly Sanctuary . 5. It is evident the Apostle means Mosaical Rudiments , by blaming of Peter , who would have the Gentiles live after the manner of the Jews , Gal. 2. 14. Moreover , he refers , as all may see , to the Jewish Yoke , Gal. 5. 1 , 2. 6. To put it quite out of doubt what Days he intends , read Col. 2. 16. Let no man judg you in Meats , or Drinks , or in respect of a holy Day , or of the New Moons , or of the Sabbath Days ; which are a Shadow of things to come , but the Body is of Christ . I. Now were any of the Idolatrous Days among the Heathen , shadows of things to come , or of Christ ? was he , or that Rest he hath brought in , the Antitype of them ? II. He speaks of a Holy Day , as a Term given to the Seventh-Day in the Old Testament , and of Sabbath-Days ; and do any think he means by neither the Seventh-Day Sabbath , and yet speaks of Sabbath-Days distinct from New-Moons , Times , and Years ? Certainly he must intend , in one or the other , the Jewish weekly Sabbath days . I find a very Learned Man writing on this Text , speaking thus , viz. for which also he cites St. Hierom : Paul writ this Epistle in the sixteenth year after Christ ; he lays it positively down that the Sabbath was now abrogated , with the other Ceremonies which were to vanish at Christ's coming . Let no man judg you , &c. the Sabbath , saith he , is well match'd with Meats and Drinks , New Moons , and Holy Days , which were all Temporary Ordinances , and to go off the stage at our Saviour's entrance . And that Paul means the Seventh-day Sabbaths , he cites Ambrose , Hierom , Epiphanius , Chrysostom , Augustin , and their particular Books : that they understood Paul thus in Col. 2. 16. as he did , take what Hierom saith as follows ; There is no Sermon of the Apostles , saith he , either delivered by Epistle , or by word of Mouth , wherein he labours not to prove , that all the Burdens of the Law are now laid away ( that all those things which were before in Types and Figures , namely the Sabbath , Circumcision , the New Moons , and the three Solemn Festivals ) did cease upon preaching the Gospel . In the Context , and from these Verses , the weekly Sabbath no doubt is included : For , 1. It is part of the Hand-writing , vers . 14. 2. It is a Shadow , &c. vers . 17. 3. They are commanded not to submit to the Censures of men herein , vers . 16. And whereas it is objected , The Apostle doth not mean the Weekly Sabbath . 1. It is certain that the primary ( and almost constant ) use of the word Sabbath , is to denote that weekly Day of Rest which God commanded the Jews to observe ; and whereas it is applied to any other Days , 't is in allusion to this , because of the Rest from servile Work upon them ; in which respect they were like to the Weekly Sabbath , as appears Levit. 16. 31. and Chap. 23 , 24 , 32 , 39. which are all the places where the word Sabbath is expresly applied to any other days : And therefore the primary and almost constant use of the word ought not to be forsaken . 2. Wherever the word Sabbaths is used absolutely , as here , without any expression in the Text to limit it , 't is to be understood of the Weekly Sabbath : The reason of which Rule is obvious , because otherwise the Scripture would be of doubtful Interpretation , and , as 1 Cor. 14. 8. the Trumpet would give an uncertain sound . 3. Therefore , as I said , wherever the word Sabbaths is used , as here , with distinction from Holy Days , or Feasts , and New Moons , it must mean the Weekly Sabbaths , otherwise the Apostle would be guilty of an unnecessary Tautology , it being certain there is no other Day called a Sabbath in Scripture , but what is included in those two words . Therefore I conclude , by Sabbaths in this Text not only may , but must be understood the Weekly Sabbath ; and consequently it proves not only that Christians are not bound to observe the Jewish Sabbath , but that they ought not so to do . Take here what Mr. Baxter saith on this Text , viz. How plainly and expresly Paul numbereth Sabbaths with Shadows that cease , see Col. 2. 16. to pass by other Texts ; and what violence mens own Wits must use in denying the Evidence of so plain a Text. The Reason that he saith not Sabbath , but Sabbaths , is against themselves , the plural Number being most comprehensive , and other Sabbaths receiving their name from this ▪ And the word Sabbath is always used in Scripture for a Rest , which was partly Ceremonial . See what Dr. Young in his excellent Dies Domin . saith , &c. III. Moreover , can any serious thinking Christian suppose that Paul , the great Apostle of the Gentiles , would thus write of Sabbath Days , New Moons , Times and Years , without exception , if the Seventh-day Sabbath had remained as the Sabbath of the Lord , and the Day of Gospel-worship ? What , speak thus without restriction , or intimation , and yet not include the Seventh-day Sabbath ! Had not that Day been comprehended and meant by Sabbath Days , sure he had let this Church have known it ; it behoved him to be faithful to us , who was our Apostle , and so he says he was , and had declared the whole Counsel of God , yet makes no mention of any such Jewish Sabbath to be our duty to observe , but the direct contrary , that it was a Shadow , and that we are not to be judged or condemn'd , who regard it not any more than other Times , as New Moons , &c. But saith the Seventh-day Sabbatarian , The Ordinances of the Law were glorious , therefore Paul could not refer to them when he speaks of beggerly Elements . Thus Tillam . When compared to the Ordinances of the Gospel , they may be called weak and beggerly , as Paul shews , speaking of the Law written in two Tables of Stone , which he calls glorious , 2 Cor. 3. 7. yet a ministration of Death and Condemnation , vers . 9. For even that which was made glorious , had no Glory in this respect , by reason of the Glory that excelleth , vers . 10. The Shadow seems glorious till the Substance comes ; but what Glory appears in it then ? None at all . What is the Glory of the Moon when the Sun appears and shines forth splendidly ? So what signifies the Shadow of Rest , to the true Antitypical Sabbath of Rest which we have in Christ ? we that believe , do enter into Rest . Besides , St. Paul calls Jewish Ordinances , Carnal Ordinances ; which terms as much eclipse their Glory , as to call them weak and beggerly Elements ; Heb. 9. 10. Meats and Drinks , and divers Washings , and carnal Ordinances . Carnal Ordinances , no doubt , include all the Jewish Sabbaths , viz. Days , Months , Times , and Years , as well as Circumcision , legal Washings , and Sacrifices . The Apostle calls them not only carnal , weak , and beggerly Elements , but unprofitable : There was a disannulling of the Commandment going before , for the weakness and unprofitableness thereof . Take here what Calvin saith , tho I in some things differ from him . For seeing in the Lord's Resurrection is found the end and fulfilling of the true Rest , which the old Sabbath shadowed ; by that very day , which set an end to those Shadows , Christians are admonished not to stick to the shadowing Ceremony . He it seems concludes , that the Jewish Weekly Sabbath , as well as their Fellows , was a Shadow of that Rest we have in Christ . Take also what another nameless Author saith concerning the Antient Fathers . St. Paul sharply reproveth those who allowed yet the Jewish Sabbath , i. e. they observed Days , Months , Times , and Years , as if he had bestowed his labour in vain upon them , Gal. 4. 10 , 11. But more particularly in his Epistle to the Colossians , Chap. 2. 16 , 17. Let no man judg you in respect of an Holy Day , or of the New Moons , or of the Sabbath-Days , which were a Shadow of things to come , but the Body is of Christ . Yet notwithstanding all this care , both of the Apostles in general , and more especially of St. Paul , to suppress this Error , it grew up still , and had its Patrons and Abettors , Ebion and Cerinthus , two of the wretchedest Hereticks of the Primitive Times : And after them Apollinarius is said to countenance and defend it ; which doubtless made the Antient Fathers declare themselves fully in it , as a dangerous Point ; it seemed to confirm the Jews in their Incredulity , and might occasion others to make question of our Saviour's coming in the Flesh . Hence Irenaeus , Justin Martyr , Tertullian , and Eusebius , Men of Note in the Primitive Times , affirm , that never any of the Patriarchs before Moses's Law , observed the Sabbath , which question less they must have done had that Law been moral , and dictated by the Light of Nature . He cites also Epiphanius and Theodoret on Ezech. 20. Procopius on Gen. 2. Damascen , and our venerable Bede concurring with the former Fathers : All talk , saith he , that the Observation of the Jewish Sabbath vanished utterly , &c : I might mention other Authors to the same purpose . But to proceed , my Brethren , because one of my Arguments against the precise Seventh-day Sabbath , will be to prove it a Sign or Shadow of that Rest Believers enter into when they first close with Christ , I shall say no more now by way of Explanation of my Text , but proceed to those Points of Doctrine that arise herefrom . Doct. 1. That it is not the Duty of believing Gentiles under the Dispensation of the Gospel , to keep the Seventh Day as a Sabbath to the Lord. Doct. 2. That it is a dangerous thing for any to plead for , and keep the seventh day , so i● to lay the same stress on the observation thereof , as on a purely natural , or simply mora● Precept . These two Propositions I purpose , God assisting , to prosecute , and confirm in this method . First , I shall lay down several Explanatory Propositions . Secondly , Give many Arguments to prove th● truth of the first Proposition . Thirdly , I shall ( taking in the second Proposition ) endeavour to prove , that the observing the seventh day Sabbath , so as to lay the same stre● on it as on a natural and simply moral Precept , ● a dangerous thing . Fourthly , I shall prove that all Believers 〈◊〉 oblig'd to observe the first day of the week free from secular business , in religious Worship , as the time in season only under the Gospel-dispensation . Fifthly , I shall endeavour to answer all the main Objections brought by our Opponents against the Observation of the first day of the week . To begin , First Proposition premised . Let it be considered , that the Apostles perceiving the weakness of the Jews who believ'd in Christ , to take them off gradually from Jewish Observation of days , and other legal Rites and Ordinances , did admit of the Practice of some of them for a time , till they were better instructed in the Truth as it is in Jesus , the nature of the new Creation , and the change of the whole Law , viz. the utter abolishing of all things Ceremonial , or that were Signs and Shadows of things to come , and the removing the ministration of all Moral Precepts from Moses as Lawgiver , into the hand of Christ as Mediator , in which capacity he had all Power delegated to him in Heaven and Earth as our only Lord and Lawgiver . Thou seest , Brother , how many thousands of the Jews there are which believe , and they are all zealous of the Law ; Acts 21. 20. Hence Paul complied with them to purify himself , and to shave his Head , v. 24. and on the like account , in compliance with their weakness , he circumcised Timothy . I might from hence by the way note , that had we such a Passage that Paul kept one Jewish Sabbath , as we have here of his circumcising Timothy , I suppose our Brethren would make no small advantage of it , that it is our Duty from thence to keep it ; but that might have been on the same account and no better ground , than it would be for us to plead for Circumcision , and be circumcised , as Tillam , Skip and Cooly were ( as I am informed ) who called themselves the Ministers of the Circumcision . But to proceed ; Upon the same reason perhaps the Jewish Rites , Days , and typical or shadowy Ordinances , might , and were called by their former and antient names , as well as for distinction sake : for tho those legal Ordinances were dead , yet as our Annotators observe , they were not then deadly ( if look'd upon as indifferent things ) however God was pleased ( they being his own appointments ) to vouchsafe them a gradual and decent funeral . Second Proposition . But nevertheless after they had been better instructed into the truth of the Gospel , and the change or end of the Law , they were more plainly dealt with : I mean , he more fully and clearly informed them , and shewed them the great danger if they observed those legal Rites , Days , and Ordinances , especially when he saw they laid such stress upon them , as to make them necessary to eternal Life as a Rule of Obedience . Hence the Apostle says , I Paul testify unto you , that if ye be circumcised , Christ shall profit you nothing , Gal. 5. 1. And why if circumcised ? because it was a shadow , and the keeping up the shadow was a virtual denying that the Substance was come ; and besides , they were thereby bound to keep the whole Law. Such was the natural tendency of observing one Legal Rite , or Precept , as given by Moses , it being in that Ministration a Covenant of Works ; and he that kept one was obliged to keep all , and he that broke one was guilty of all . 1. And if so , why might not Paul have told them the same thing and danger if they kept the legal Sabbath , which led them according to the Tenor of it , and in the strictest observance to perfect Obedience ; which is implyed in those words , Thou shalt not think thy own thoughts , nor speak thy own words ? 2. Or provided they made it necessary in order to a holy Life in point of Obedience , as a pure moral Precept , even of the same nature with the first Commandment , viz. Thou shalt have no other Gods but me ; or the second , Thou shalt not make to thy self any graven Image , &c. or the third , or fifth , or any of the rest ; I speak not of what is simply moral in the fourth Commandment , but of that precise seventh day : I say , may not their danger be as great , if thus they look'd upon those Jewish Sabbaths , as if circumcised , because then if they kept them not , it necessarily must follow , it would exclude them the Kingdom of Heaven , as all other immoral Acts , or actual breach of pure moral Precepts would do ? 3. Because Paul tells them that those Sabbaths were a Shadow or Sign , so far as Circumcision was , as I have and shall further make appear ; and so hereby unwarily they would deny that Christ was come to give us Rest , and we do not yet cease working for Life in order to enter into Rest , which was held forth as the Tenor of that Ministration of the Moral Law by Moses , and particularly in their Sabbath . Third Proposit . Let it be consider'd that the substance of the whole Moral Law , or ten Commandments ( I mean materially , not formally ) was written in the Heart of Adam in Innocency ; and as written there , it contained the Covenant of Works . And so long as he kept that Law perfectly , he stood justified , and all Mankind in him : and also that he had but one positive Precept given him to try his Obedience ( according to the Tenor of this Covenant , and Law of his Creation ) is very evident , viz. Thou shalt not eat of the Tree of Knowledg of Good and Evil , &c. which positive Command he broke , and in breaking it broke all the ten Commandments as to the matter or substance of them , and consequently the fourth , as to what was simply moral therein . Thus Dr. Lightfoot : Adam , saith he , heard as much in the Garden as Israel did at Sinai , but in fewer words , and without Thunder — At one clap he broke all the Ten Commandments . I. He chose himself another God , when he follow'd the Devil . II. He idoliz'd and defil'd his own Belly , making it ( as the Apostle phrases it ) his God. III. He took God's Name in vain , when he believ'd him not . IV. He kept not the Rest and State wherein God had set him . V. He dishonour'd his Father which was in Heaven , and therefore his days were not prolong'd on Earth . VI. He murder'd himself and all his Posterity . VII . From Eve he was a Virgin , but in his Eyes and Mind he committed spiritual Adultery . VIII . He stole ( like Achan ) that which God set aside , not to be meddled with , &c. IX . He bare witness against God , when he believ'd the witness of the Devil before him . X. He coveted an evil Covetousness , like Ammon , which cost him his Life and all his Progeny . Fourth Proposit . That tho a time of Rest , and a sufficient time to worship God be moral , yet the particular precise day or time must be by Revelation , i. e. by some positive Precept or Example made known to Mankind ; it being in God , not in Man , not in Nature , not in Grace : And God hath reserved to himself a Power to require , or to alter both the time , place , and modes of his Worship as seems good in his sight , tho the second and fourth Commandments be moral and of the same nature with the rest . Moreover , God if he please may make a positive Precept perpetual , and alike obligatory as simple moral Precepts are , tho they differ in respect of their own nature . Fifth Proposit . All natural and pure moral Precepts do , as I conceive , oblige all Mankind , and are unchangeable in their nature as to the matter of them , and differ greatly from Laws or Precepts merely positive . Pure or simple moral Precepts are good , good in themselves , and therefore commanded ; but Precepts merely positive and arbitrary are commanded of God , and therefore good : and that Goodness that is in simple moral Precepts I do not conceive , as Mr. Shepherd hints ( if I mistake him not ) refers to Man , i. e. sutable to his good chiefly , but in reference to God , from the rectitude of whose holy Nature they proceed . Moreover , 't is acknowledg'd also that all Precepts naturally and simply moral , are written in the Hearts of all Men , tho much blur'd by Sin , for otherwise the Gentiles had not the Law written in their Hearts , but a part as to the matter of the Law. Simple moral Precepts are known by the Light of Nature , as to the matter ●or substance of them . Precepts naturally moral may be known without Revelation , or the knowledg of the Scripture ; tho I know some learned Men seem to differ from others here , particularly Mr. Cawdrey and Mr. Palmer , who affirm that some Precepts may be moral by a positive Command , and these others call moral-Positives , which I understand not ; yet I deny not ( as I said before ) but that God may make a positive Command perpetually obligatory . But more to this word moral , when I come to speak of the fourth Commandment in Exod. 20. Now mere positive Precepts cannot be known unless God by his Word , or in some supernatural way , discovers them to his Creatures ; and such was Circumcision , the precise seventh-day Sabbath , the Passover , and divers other things under the Law : And such is the first day of the week under the Gospel as a day of Rest , and of the solemn Worship of God , as also Baptism , the Lord's-Supper , &c. Sixth Proposit . That the whole Moral Law is chang'd from Moses to Jesus Christ ; not only chang'd as a Covenant of Works , but as a Rule of Life : for tho the Moral Law as to the matter or substance of it perpetually remains as a Rule of Righteousness , yet not as given in the hand of Moses , Exod. 20. but as in the hand of Christ , consider'd as Mediator , who is our sole Lord and Lawgiver , Mat. 28. 18 , 19. and that we are to receive the Law from his mouth , who is our antitypical High-Priest ; And behold , a Voice from the Cloud which said , This is my beloved Son , hear him : hear him exclusively of Moses . The Disciples would have had three Tabernacles , one for Moses , one for Elias , and another for Christ ; i. e. they would have Moses to teach them , or be under his Ministration : but in this Transfiguration , wherein was a clear Representation of the Gospel Church-state ( signified by the Kingdom of God ) in a Figure , they saw there was none to be heard as a Law-giver but Christ alone ; And when they lifted up their Eyes they saw no Man save Jesus only , ver . 8. Certainly their Eyes are not open'd throughly , who go to Mount Sinai to know what their Duty is in respect of any part of Gospel-Worship , or day of Worship : Compare this place of Scripture with Acts 3. 22 , 23. For Moses truly said to the Fathers , A Prophet shall the Lord your God raise up to you , of your Brethren , like unto me ; him shall ye hear in all things whatsoever he shall say unto you . So Heb. 1. 1 , 2 , 3. And again it is said , that the Servant abideth not in the House for ever : Moses was a Servant , and he had his day , and he is gone ; but the Son abideth for ever . Seventh Proposit . That as old things are done away , and all things become new ; so is the old Seventh-day Sabbath . And it behoves us to call the Gospel-day of Worship , or that Day appointed by Christ in the New Testament , by that Name or Names given therein to it , viz. the first day , and the Lord's-day , and day of Rest , or Sabbath , as Dr. Owen aptly enough calls it on Heb. 4. 11. Therefore tho the day of Rest under the Gospel is not call'd a Sabbath , yet I shall blame none that so call it , since Sabbath signifies Rest : and this is our only Sabbath or resting day under this new and last Dispensation : but the great Antitype of the Seventh-day Sabbath being come , we do not find that Name directly given to our day of Rest in Gospel times . Eighth Proposit . That the Moral Law or Law of the ten Commandments , as given Exod. 20. contain'd directly an Administration of the Covenant of Works , and was not given to Israel as God's People , as in a special and peculiar relation to himself according to the new Covenant , or Covenant of Grace , but as his People in that legal external typical Covenant made with the whole House of Israel . Let it be consider'd also , that that Law and Covenant was not made with , nor given to any other People but the People and House of Israel only : so that as it had but its time , consider'd as a Law given by Moses , or as in his hands , it did cease as so consider'd , and could not oblige any to observe it as there formerly deliver'd ( while it was in force ) but such only as were under it ; tho I deny not , but affirm the whole World were under the Covenant of Works in the first Adam , and oblig'd by the Law of God written in their Hearts to discharge all Duties that are naturally and simply moral , &c. Moreover , I shall enquire whether the Morality of the fourth Commandment doth lie in the Observation of the precise seventh day or not . And now Brethren , by these Propositions all may perceive upon what foot of account , or mediums I purpose to go , or take in handling this great and long controverted Subject . But there is one Proposition more , which I thought to have mention'd now , but must refer to the next time . SERMON II. The ninth Proposition by way of Premise . The method propos'd . One general Proposition laid down . Why the Law was added on Mount Sinai . No Seventh-day Sabbath written in Adam's Heart in Innocency : Nor no positive Law given to him to observe it . Gal. iv . 10 , 11. Ye observe days , and months , and times , and years : I am afraid of you , lest I have bestowed upon you labor in vain . MY Brethren , the first thing I promised was to lay down several explanatory Propositions , to make my way the more easy to what I have to say : and I past thro eight ; I shall add but one more . Ninth Proposit . There are several things to be consider'd in respect of this Controversy , which being noted by Dr. Owen , I shall recite them : Those about the thing it self ( saith he ) are various , and respect all the concerns of the day enquir'd after . Nothing that relates to it , no part of its respect to the Worship of God , is admitted by all , uncontended about ; for it is debated amongst all Persons , 1. Whether any part of time be naturally and morally to be separated and set apart to the solemn Worship of God ; or ( which is the same ) whether it be a natural and moral Duty to separate any part of time in any Revolution of it , to Divine Service ; I mean , so as it should be stated and fixed in any periodical Revolution ; otherwise to say , that God is solemnly to be worshipped , and yet that no time is requir'd thereto , is an open Contradiction . 2. Whether such a time suppos'd , be absolutely and originally moral , or made so by positive Command , suted unto general Principles and Intimations of Nature : and under this Consideration also , a part of time is call'd moral , metonymically , from the duty of its observance . 3. Whether on a supposition of some part of time so design'd , the space or quantity of it , have its Determination , or Limitation morally , or be merely positive and arbitrary ? For the Observation of some part of time may be moral , and the quanta pars arbitrary . 4. Whether every Law positive of the Old Testament were absolutely ceremonial , or whether there may not be a Law moral positive as given to , and obligatory on all Mankind , tho not absolutely written in the Heart of Man by Nature : that is , whether there be no Morality in any Law , but what is a part of the Law of Creation ? 5. Whether the Institution of the Seventh-day Sabbath was from the beginning of the World , and before the Fall of Man ; or whether it was first appointed when the Israelites came into the Wilderness . This in it self is only a matter of Fact , yet such as whereon the determination of a point of right , as to the universal Obligation to the Observation of such a Day doth much depend , * and therefore hath the investigation and true sta●●ng of it , been much la●our'd in , and after by learned Men. 6. Upon a supposition of the Institution of the Sabbath from the beginning , whether the Additions made , and Observances annexed unto it at the giving of the Law on Mount Sinai , with the Ends whereunto it was then design'd , and the Uses whereunto it was employ'd , gave unto the seventh day a new state distinct from what it had before ; altho naturally the same day was continued as before . For if they did so , that new state of the day seems only to be taken away under the New Testament ; if not , the day it self seems to be abolish'd ; † for that some change is made therein , from what was fixed under the Judaical Oeconomy , cannot modestly be deny'd . 7. Whether in the fourth Commandment , there be a foundation of a distinction between a seventh day in general , or one day in seven , and that seventh day which was the same numerically and precisely from the foundation of the World. For whereas an Obligation unto the strict Observation of that day precisely is , as we shall prove , plainly taken away in the Gospel , if the distinction intimated be not allowed , there can be nothing remaining obligatory unto us in that Command , whilst it is supposed that that day ( the Doctor means the seventh day ) is at all requir'd of us from thence ‖ . 8. It is especially enquir'd , whether 〈◊〉 seventh day , or one in seven , or the Hebd●madal Cycle be to be observ'd holy unto th● Lord , on the account of the fourth Command●ment . 9. Whether under the New Testament 〈◊〉 religious Observation of days be so taken 〈◊〉 way , as that there is no Divine Obligation ●●maining for the observance of any one da● at all ; but that as all days are alike in the●●selves , so are they equally free to be dispos● of , and used by us as occasion shall requir● For if the observation of one day in seven 〈◊〉 not founded in the Law of Nature , express● in the original positive Command concernin● it * ; and if it be not seated morally in th● fourth Commandment , it is , now certain th● the necessary observance of it is taken away . 10. On the other extream , whether th● seventh day from the Creation of the World●● be to be observ'd precisely under the New T●●stament by virtue of the fourth Comman●●ment , and no other . The assertion here●● supposeth that our Lord Jesus Christ , 〈◊〉 Lord of the Sabbath , hath neither chang'd 〈◊〉 nor reform'd any thing in and about the re●ligious observation of an holy day of Rest unto the Lord : whence it follows , that such an Observation can be no part or act of Evangelical Worship properly so call'd , but only a moral Duty of the Law † . 11. Whether on the supposition of a non-obligation in the Law unto the observation of the seventh day precisely , and of a new day to be observ'd weekly under the New Testament , as a Sabbath of the Lord , on what grounds it is to be observ'd . 12. Whether from the fourth Commandment , as one Day in seven , or only unto some part or portion of Time ; or whether without any respect unto that Command as purely Ceremonial . For granting ( as most do ) the necessity of the observation of such a Day ; yet some say that it has no respect at all to the fourth decalogical Precept , which is totally and absolutely abolished , with the rest of the Mosaical Institutions . Others say that there is yet remaining in it an Obligation to the Sacred Separation of some Time , or portion of Time , unto the solemn Service of God , ( and some say that it precisely requires the sanctification of one Day in seven . ) 13. If a Day be so now to be observed , it is enquired on what Ground , or on what Authority there is an alteration made from the Day observed under the Old Testament , to that now in use , that is , from the last Day to the first Day of the Week ; whether was this Translation of the Day of the solemn Worship of God made by Christ and his Apostles , or by the Primitive Church ? &c. 14. If this were done by the Authority of Christ and his Apostles , whether by an express Institution of this new Day , or whether a direct Example be sufficient , no Institution being needful for the First Day : for if we suppose there is no Obligation to the observance of one Day in seven indispensibly abiding ; and on the supposition that an Obligation to keep one Day in seven doth abide , then no Institution is necessary , or can be properly made as to the whole nature of it * . Thus far the Doctor , who says many other things necessary to be considered about the observation of a Day of Worship , whether as to the Work of the Day it ought to be kept with the like strictness as the Jewish Sabbath in all respects , and what Duties are to be performed on it ; as also as to the proper Limits of that Day , some pleading it ought to be from Evening to Evening as the Jews kept it , or from Morning to Evening , that is from after twelve a Clock in the Morning to twelve the next Evening , &c. From what the Doctor notes , it appears that the Case in controversy calls for much study and diligence ; and it may be accounted an Act of great weakness in any Persons to observe the Seventh Day to the disturbance of the Church , without enquiring of such as God has enlightned in these things , and to whom the care of their Souls are committed , to see what can be said against it . Is it wisdom to advise with those only that are for it , and not with such also as are directly against it ? This shall suffice for the Propositions I first proposed . I shall endeavour to clear most of those things that seem difficult , which may have been the occasion of some Persons ( if not all ) going astray , and falling into the Error I purpose clearly and largely to detect . This brings me to the next general Head of Discourse proposed . Secondly , I told you I should lay down dive●● Arguments to prove the Truth of our Proposition , That it is not the Duty of Gentile Believers to keep the Seventh Day as a Sabbath i● Gospel-times . First , I shall lay down one General Proposition , to discover the Method I shall pursue fo● proving what I have taken in hand . 1. If the Law of God written in Adam's heart in Innocency , did not oblige him to keep the Seventh Day as a Sabbath , that Law cannot oblige Gentile Believers to keep it . 2. If a positive Law , or express Institution , supposed to be given to Adam before , or just after his Fall , doth not oblige Gentile Believers to keep it : 3. If the Law written in the Hearts of the Gentiles , or the most refined and enlightned among them , doth not oblige Gentile Believers to keep it : 4. If the Law of Moses , or the Law written in the two Tables of Stone , doth not oblige Gentile Believers to keep it : 5. If the Gospel , by any Precept or Example , doth not oblige them to keep the Seventh Day as a Sabbath : 6. And lastly , If the Law written in the Hearts of all Gospel-Believers by the Holy Spirit , doth oblige them to keep the Seventh Day as a Sabbath to the Lord : Then I infer it is not their Duty to keep the Seventh-Day , &c. for I know no other way , or means whereby Gentile Believers can pretend to know they are obliged to keep the Seventh-Day as a Sabbath , or a Day of Rest and solemn Worship . But by none of these ways or means , believing Gentiles are obliged to keep the Seventh-Day as a Sabbath , &c. therefore it is not the Duty of Gentile Believers to keep it . To proceed , 1. Let it be considered , that if the keeping of the Seventh-Day as a Sabbath , i. e. that precise Day from the Creation of the World , were a purely natural or simply moral Precept , no doubt but it was legibly written in Adam's Heart ; I mean as a Law of Creation , and so part of the holy Image of God , or of the same nature with all other moral Precepts that result from the Perfections of God's holy Nature , and not from the Soveraignty of his Will only : And if it was so written in Adam's Heart in Innocency , he needed no positive Law to make it known to him . What , was any thing that was purely or simply moral , even that which belonged to good Manners , or to true natural Godliness or Righteousness , not made known to Adam , to perfect Adam ? this certainly cannot be . That spiritual Worship which is due to God , saith Mr. Charnock , is known by the Light of Nature : But much more , say I , was it clearly manifested to Adam in Innocency . But furthermore , saith he , the outward means or matter of that Worship which would be acceptable to God , was not known by the Light of Nature : the Law for a spiritual Worship by the Faculties of our Souls was natural , and part of the Law of Creation ; tho the determination of the particular Acts , whereby God would have this Homage testified , was of positive Institution , and depended not on the Law of Creation . Tho Adam in Innocence knew God was to be worshipped , yet by nature he did not know by what outward Acts he was to pay this Respect , or at what Time he was more solemnly to be exercised in it than another : This depended on the Directions God , as the Soveraign Governor and Lawgiver , should prescribe ; you shall therefore find the positive Institution It is observable that this great Man is not here concerned to confute the Seventh-day Sabbatarians , but about another thing ; yet affirms ( with many other Learned Men ) that Adam by the Law of Creation , did not know in Innocency at what time God was more solemnly to be worshipped than another . 2. No doubt but the substance of all the ten Precepts was wrote in Adam's Heart ; yet it appears the knowledg of the Seventh-day to be kept as a Sabbath was not written there , tho that which was simply and naturally moral of the fourth Commandment was . Secondly , I argue thus : If the precise Seventh-day was written in Adam's Heart , there had been no need of an Institution or positive Law to make it known to him ; for , what more need had he of an outward Revelation of this , than of the other Commandments ? Take here what a Learned Man hath said : * If the keeping of the Seventh-day were a Moral Duty , our Father Adam , by that Light of Nature God put in his Mind when he created him , would have known it , as well as he knew all other things in themselves good and necessary ; but he neither had , nor should have had any knowledg thereof , if God had not injoined it to him by a particular Command , ( as those which maintain the morality of the Sabbath do avouch . ) So that this followeth manifestly , that the observation of the Seventh-day depends merely on Institution . My Brethren , Let this be considered well , that if the knowledg of the Seventh-day wholly depended on the Will of God , or on mere Institution , and resulted not , as all pure and simple moral Precepts do , from the holy Rectitude of God's Nature , it follows that the precise Day pertains not to the Essence of the Fourth Commandment , but the simple Morality of that Precept lies only in a time of Worship : And certainly if God by a mere positive Command had not given it to Israel , they had no more known it their duty to keep it , than the Pagan World did , who were wholly ignorant thereof , as I shall prove . And be sure if God wrote not the Law or knowledg of the Seventh-day Sabbath on Adam's Heart ; the Seventh-day is not of the same nature with simply moral Precepts , which God engraved on his Heart , even the substance or tenor of all the Ten Commandments , and made him know them naturally , without any instruction by word of mouth . But it appears by their own Assertion , it was instituted , &c. Therefore the knowledg of the Seventh-day as a special time of Worship , was not wrote in his Heart . Our Opponents dare not deny but the substance of the whole Moral Law was wrote in his Heart , and they foresee it is dangerous to deny it : From whence it appears , that all the other Precepts are simply moral , and so is a time of Worship ; but the precise Seventh-day , by their own concession , was instituted in Man's Innocency , and so depends wholly upon an express positive Command , declared to Adam by audible Words resounding in his Ears . Mr. Tillam says , It was instituted before the Fall , and founded in Mount Paradise . Answ . Tho I believe no such matter , nor can any Man prove it , yet to grant it , for Argument-sake , then I say it follows , it was not written in Adam's Heart ; for the being perfect , he would naturally have known it without being told it was his Duty to keep it . For consider that he was created on the Sixth Day , and understood what was naturally and universally good ▪ i. e. all those Duties that were essential parts of Godliness , and Righteousness , or things belonging to good Manners . Now if so , why need he be told he must keep the Seventh-day ? or why must that Precept come under express Institution , and none of the rest ? Object . God saw good to bring all the ten Commandments under express Institution on Mount Sinai , as well as he brought the seventh-day Sabbath in Paradise under express Institution . Answ . I deny it not ; God did then see good so to do , considering how the Nature of Man was corrupted , and his Law written in his Heart was blotted and blur'd by the Fall. But let it be consider'd , that the Law was not written in two Tables of Stone , so much for a Rule of Life , as for other reasons : 1. It was added and written there , to aggravate Sin on the Conscience ; It was added ( saith Pual ) because of Transgression , Gal. 3. 19. it was to make Sin appear exceeding sinful , Rom. 7. 13. 2. It was written there to shew the Creature his sad and woful condition , and to make known how unable fallen Man was to fulfil the Righteousness of God. 3. And as a Schoolmaster to lead such as were under it , to Christ , in whom perfect Righteousness only is to be found ; Man being not able to keep perfectly that holy and just Law. 4. And to shew them , as I conceive , that nothing but the Finger of God could write his holy Law in the stony Hearts of Sinners , as shall be further demonstrated hereafter ; for that whole Ministration of the Law and Covenant I shall prove was a shadow and typical , and so no standing Law or Ministration as there written , but as it is in the hand of Jesus Christ . 5. That whole Law , and consequently the Seventh-day Sabbath , was given on Mount Sinai as it suted the Judaical Oeconomy , as well their Political as Ecclesiastical state . There are many Additions made to the Seventh-day Sabbath , together with other Ends annex'd , and Designs and Uses thereto employ'd ; which is granted by such as assert it was given to Adam in Paradise * . Secondly , If it had been given to Adam in Innocency , he not knowing without an Institution it was his Duty to keep it , I argue from hence : it follows that he had the same need of knowing what special Worship he outht to be found exercised in on that day . What , a Sabbath instituted , and no Sabbath-Service appointed on that day ? But this I shall further handle when I come to speak of the pretended Institution and express Command given to Adam in Innocency . Thirdly , If the Law of the Seventh-day Sabbath was wrote in Adam's Heart , some Remainders of the knowledg of that day would have been left in the Heart of his Offspring , as there is of all other Precepts that are simply moral : tho much blur'd , and almost quite obliterated in some , yet there were many Heathens who retain'd , or recover'd much knowledg of God's Law first written in the Heart of Man ; yea , they were led to the knowledg of all pure moral Precepts , i.e. that there was but one God , and that he was to be worshipped , and his Name not profan'd ; that they should not murder , commit Adultery , steal , &c. nay and also to the knowledg of the fourth Commandment , as to what was simply moral in it , viz. a sufficient time to worship that God ; yet they were none of them led to know that they ought to keep the seventh day as a Sabbath . Fourthly , Moreover , if the Seventh-day Sabbath had been a simple , or pure moral Precept , and written in Adam's Heart , it would have been written in the Hearts of all God's New-Covenant Children , as he promised he would write his Law there , in Gospel-times : and evident it is that all Believers in Christ , whether Jews or Gentiles , have the Image of God restor'd to them , it being stampt upon their Hearts by the Spirit of God ; hence it is said , who after God are created in Righteousness , and true Holiness , Eph. 4. 24. nay , they are all said to be renew'd in Knowledg , after the Image of him that created them , Col. 3. 10. But in the second Impression of God's holy Law and Image thus written on our Hearts , there is not one line , nor lineament of any knowledg that it is our Duty to keep the seventh day as a Sabbath to the Lord , which I shall further evince hereafter . Fifthly , Take what a learned Man saith : If Adam was bound to keep the Sabbath , I demand by what Law ? by the Law written in his Heart ? Why then he was bound to keep a Sabbath before there was a Sabbath to keep : for the Law was ingraven on his Heart on the sixth day , as a branch of that Divine Image of God concreated with him ; whereas the Sabbath ( to be sure ) could not be instituted till the seventh day , if then . Sixthly , Before I close this , let me note here what is said concerning this very thing by the Antient Fathers , and Primitive Christian Writers , who it appears deny'd the knowledg of the Seventh-day Sabbath was written in Adam's Heart . See Justin Martyr . Theodoret saith , that these Commandments , Thou shalt not kill , Thou shalt not commit Adultery , Thou shalt not steal , and others of that kind , were generally implanted by Nature in the minds of Men ; but for the keeping of the Sabbath , it came not in by Nature , but by Moses's Law. Chrysostom affirms ( saith my Author ) that neither Adam nor any Man liv'd without the Law imprinted on the Soul of Man , as made a living Creature ; but neither he nor any other of them say the seventh day was one of those Laws . Also Rivet and others , who plead for the Antiquity of the Sabbath , dare not , saith he , refer the keeping of it to the Law written in Adam's Heart . So that I may from what has been said positively affirm , the Precept of keeping the seventh day was not written in Adam's Heart in Innocency ; and therefore that believing Gentiles are not oblig'd to keep the seventh day from that Law. From hence also I infer , it could not be written in the Hearts of any of the Jews or Gentiles ; for doubtless Adam by nature knew that which corrupt Man never so perfectly knew : and it were great Presumption in any , since Sin was so generally prevailing , to say they knew in a natural way that which Adam knew not . Besides , is it not great folly for any to say this , since the Law in Adam's Heart was the original ? And shall a blur'd Copy be deem'd more perfect than that , or the muddy Stream be clearer than the Chrystal Fountain ? Therefore , since it appears the Law of the Seventh-day Sabbath was not written in Adam's Heart , but that he needed an express positive Law to know it , or discover it to him , I infer , much more need there was for poor Gentiles , nay for Believers , to have an express Law to discover it to them . And since our Opponents affirm that the Commandment of the precise seventh day as a Sabbath , is of the same nature and quality with the first Commandment , and all other simply moral Precepts , i. e. not only a time of Worship , or one day in seven , but the precise seventh day from the Creation ; I infer then what a woful condition are all we in , that break , or violate in the very Letter a simply moral Command , nay and teach Men so to do ? may , and how could our Saviour then be without Sin , who made Clay on that day , and did many other Works , and commanded a Burden to be born , and also commended Acts of Mercy ( which was but a moral Duty ) above keeping of the Seventh-day Sabbath ; comparing the strict Observation of that with Sacrifices , which all know were but mere positive Laws to Israel under that Legal Dispensation . But more of this hereafter . Object . But tho it was not written in Adam's Heart that he should keep the seventh day as a Sabbath , yet it was given to Adam in Innocency by a positive Institution . Answ . This is sooner said than proved : but let me tell you , that the Law of Nature our Opponents acknowledg was antecedent to the Institution of the Sabbath , and that all purely moral Precepts were certainly written in Adam's Heart . Now can the precise seventh day be Adam's Duty to keep before it was sanctified to that end ? this is to say a thing was before it was , and that the Law of Creation teaches that which it was impossible to teach , and also that Revealed Religion may be known by natural Dictates or Principles , which is absurd to affirm ; besides , all confess that mere positive Precepts or Commands in instituted Worship may be alter'd or chang'd , as the great Lawgiver pleaseth . But to proceed to answer what is affirm'd about its Institution in Paradise , as given to innocent Adam ; we will come to , and well weigh the words of this pretended positive Precept given to Adam in Paradise : Gen. 2. 2. And on the seventh day God ended his Work which he had made ; and he rested on the seventh day from all his Work which he had made . Ver. 3. And God blessed the seventh day , and sanctified it ; because that in it he had rested from all Work , which God created and made . These are the words which contain what is call'd the Institution and Command of the Sabbath to Adam in Paradise . Tillam and others make a great noise of the Sabbath instituted in Paradise , and given to Adam to keep : but Brethren , I must tell you that the Learned strangely differ among themselves , who would have the Antiquity of the Sabbath thus early ; some of them affirming it was given to Adam in Innocency ; others say not till he fell . One speaks thus ; And for the time when God first instituted the Sabbath , I conceiv'd it to have been not in the state of Innocency , but after Mans Fall immediately , and yet upon the seventh day , wherein God rested . These are his very words . From hence I observe , he believ'd Adam did not stand in his Innocency one day , and this he endeavours to prove ; and others as well as he , Men of great Learning and Wisdom . Let me cite here one more * , I shall propose ( saith he ) and endeavour to prove a counter Position , namely , that it seems more consonant to Scripture ( tho at the beginning ) yet after the Fall in Man's corrupt and vitiated state , the probation whereof depends much ( tho not altogether ) upon the decision of that often canvassed Question , whether our first Parents sinned the same day on which they were created . Others not of less note and Learning , say , That the Sabbath did not commence till Israel came into the Wilderness , and at the fall of Manna : it appeareth not at all , that God gave any Commandment to Adam , either before or after his Fall , binding him or his Progeny to the keeping of any such day whatsoever , as to a thing moral and necessary : neither is there any trace of such a Commandment to be found till the coming of the Israelites to the Wilderness — and that God assign'd to them the seventh day of the week , as a particular point of Ecclesiastical Government , whereof he prescrib'd unto them all the particular Rites . Now my Brethren , I shall shew you , 1. What is said by those who affirm it was given to Adam in Innocency , whose Arguments seem to me of no weight at all . 2. I shall take notice what is said by those learned Men who deny it was given to Adam in Innocency , and affirm it was not given as a Command till Israel came into the Wilderness . To begin with those who affirm God gave it to Adam before his Fall in Paradise , or in his state of Innocency . 1. They ground it upon what Moses saith in Gen. 2. because it is there mention'd as the day on which God rested from all his Works . 2. Because God blessed the seventh day , and sanctified it . Dr. Owen , after he had shew'd that some Jews and Rabbins affirm , the Sabbath did not begin till the Israelites came into the Wilderness , tho some of them differ'd in their Opinions about its Commencement ; comes to tell us , That the Opinion of the Institution of the Sabbath from the beginning of the World , is founded principally on a double Testimony : First , From the Old Testament , Gen. 2. 1 , 2 , 3. because Moses saith , God blessed the seventh day , and sanctified it ; not , saith he , that God kept it holy himself , nor that he purified it , and made it inherently holy , which the nature of the day is not capable of ; nor that he celebrated that which in it self was holy ; but that he set it apart to sacred use . Secondly , The Testimony to the same purpose , saith he , taken out of the New Testament , is in Heb. 4. 3 , 4. For we which believe do enter into Rest , as he said , As I have sworn in my Wrath , if they shall enter into my Rest , altho the Works were finished from the Foundation of the World. For he speaketh in a certain place on this wise , And God did rest the Seventh Day from all his Works . Now , saith the Doctor , the Works , and the finishing of them , did not at all belong to the Apostle's Discourse , but only as they denoted the beginning of the Seventh-day Sabbath ; for it is the several Rests of God alone that he is enquiring after . But to pass by what the Doctor saith ; 1. Let this be considered , that in this place only of all Paul's Writings mention is made of the Seventh-day ; but not one word here intimating that 't was our duty to observe that Day under the Gospel ; which had it been the Christian Sabbath , no doubt he would have given some hint of at this turn . 2. By the manner of his Words and Expressions , comparing these two Verses together , it seems the Sabbath did not commence from the beginning of the world ; for tho God rested on the Seventh-day , and might then set it apart , yet he might give no Command to keep it till after-times , when Sabbath-day Service or Worship was appointed : This I rather think from these words , Altho the Works were finished from the Foundation of the World ; yet the Day , as Man's Duty , was not given till long after ; for , as our Annotators observe , Paul alludes to Exod. 31. 17. For he speaks in a certain place on his wise , &c. Thus having given you the Proofs of those who assert the Sabbath was given to Man in In●ocency , I shall now give you the Reasons urg'd ●y others who affirm it was not given till Israel came into the Wilderness : Their Arguments are of two sorts . 1. Many of them affirm , that Moses wrote ●ere in Gen. 2. by a Prolepsis , or way of antici●ation . 2. Others do not so much assert that , but ●low it might be set apart in the design of God from his finishing his Work , and yet af●●rm it was not given to any to keep till Israel's ●oming into the Wilderness , when God was a●out to form them into an Ecclesiastical and Po●itical Church-State ; and appointed them Laws and Ordinances , particularly the Worship , Duties , and Sacrifices they were to discharge on their Sabbath-day . And indeed it may seem unreasonable to believe that the wise God shall give a Sabbath , not only for Rest , but for Divine Worship , before he appointed those Du●●es of Worship he would have them to per●orm on that day ; which were essentially ne●essary for all to know , as well as the special ●recise Day it self . 1. But to begin with the first Argument , that Moses wrote those words in his History by way of Prolepsis , or Anticipation , and so to be ●ead , as it were , in a Parenthesis : that is , Moses being the first Man that wrote by Revelation or Inspiration ; and having before he began to write , received the Command of the Seventh-day Sabbath , and the reason of its Institution , coming to write of the Time when God finished his Work , put in this concerning the Sabbath by way of Anticipation , saying , God blessed the Seventh-day , and sanctified it ; not that Adam knew any thing of it , or that he gave him a Command to keep it . Dr. Owe● owns there are sundry things asserted in History by way of Anticipation , tho he suppose they fell out commonly in the same Age : but methinks he saith little to the purpose to confut● what other learned Men have said on this account ; and to reserve my own thoughts to m●●self , I shall give you an account of what two 〈◊〉 three of them assert , who believe Moses wrot● this in Gen. 2. by way of Anticipation . On● Author having shew'd that some believe God 〈◊〉 the beginning of the World did set apart th● seventh day , and commanded Adam to keep it says , that others , and those antienter , and o● more Authority , conceive these words to be spoken by a Prolepsis or Anticipation , and to relate to the times wherein Moses wrote ; and intimated only the reason why God required of the Jews to sanctify the seventh day rather than any other : no Precept to that purpose being given to Adam and to his Posterity , nor any Mystery in the number seven , why it should be thought most proper for God's Publick Worship : And this , saith he , is indeed the antienter and more general Opinion , unanimously deliver'd both by Jews and Christians , and not so much as question'd till these latter days : And tho some ascribe it to Tostatus as the first Inventer of it , yet it is antienter far than he ; tho were it so , it could not be deny'd but it had an able and learned Author , who , considering the times in which he lived , and the shortness of his Life , hardly ever had his equal . 〈◊〉 is true , Tostatus makes this Query , Whether 〈◊〉 Sabbath being sanctified by God in the In●●cy of the World , had been observ'd by Men ●o the Light of Nature ; and returns this An●●er , that God commanded not the Sabbath to 〈◊〉 sanctified in the beginning of the World , 〈◊〉 it was commanded afterwards by the Law 〈◊〉 Moses , when God did publickly make known 〈◊〉 Will on Mount Sinai ; and that whereas 〈◊〉 Scripture speaks of sanctifying the seventh 〈◊〉 in Gen. 2. it is not to be understood as if 〈◊〉 Lord did then appoint it for his publick ●orship , but to be refer'd to the time wherein ●oses wrote , which was in the Wilderness , &c. 〈◊〉 so the meaning of the Prophet will be ●●iefly this , that God did sanctify that day , ●at is , to us that are his People of the House 〈◊〉 Jacob. So far Tostatus . Our Author also cites 〈◊〉 Josephus speaking after the same manner : * and , ●●th he , Solomon Jarchi , one of the principal ●abbins , speaks more expresly to this purpose , 〈◊〉 makes this Gloss or Comment upon Moses's words : God blessed the seventh day , i. e. in Manna , because for every day of the week an Homer of it fell upon the Earth , and a double ●ortion on the sixth ; but none fell on the seventh ●ay at all . He also quotes Mercer , one much ●onversant in the Rabbins , who confesses the Rab●ins generally refer'd Gen. 2. to the following ●●mes , even to the Sanctification of the Sabbath ●stablish'd by the Law of Moses . — Doubtless ●he Jews who so much doted on their Sabbath , would by no means have robbed it of so great Antiquity , had they had any ground to approve ●hereof , or not known the contrary : so that the ●cope of Moses in this place was not to shew the time when , but the occasion why God did afterwards sanctify the seventh day , because that on that day he rested from all his Works . Moreover , the same Author saith ; Nor 〈◊〉 it otherwise conceiv'd , than that Moses did he●● speak by way of Prolepsis or Anticipation , 〈◊〉 Ambrose Catharini * opened the contrary , th●● next falls foul upon Tostatus : Yet , saith he , 〈◊〉 same Catharini affirms in the same Book , th●● nothing is more frequent in holy Scripture th●● these Anticipations ; and among others our A●●thor mentions one or two : it is said of Abr●●ham , that he removed to a Mountain eastwa●● of Bethel , whereas it was not called Bethel till 〈◊〉 hundred years after , and Abraham knew it 〈◊〉 by that name ; but Moses writing the Histor● of Abraham ( saith a French Protestant Divine 〈◊〉 calls it by Anticipation Bethel , which was 〈◊〉 so called till Jacob gave it that name , which b●●fore was call'd Luz . So in Judg. 5. 9 , 19. 〈◊〉 said , the Angel of the Lord came up from G●●gal to Bokim , which was not so call'd till afte●●wards . We also find in Exod. 16. that Mos●● said , This is the thing that the Lord commanded ▪ Fill an Omer of it to be kept for your Generations , that they may see the Bread wherewith you have been fed in the Wilderness , when I broug●● you forth from the Land of Egypt . — So Aaron laid it up before the Testimony to be kept . Calvin saith this Author , tells us on this Text , indeed it could not well be otherwise interpreted ( i. e. but by Anticipation ) for how could Aaron lay up a pot of Manna to keep before the Testimony , when as yet there was neither Ark nor Tabernacle , and so no Testimony at that time ▪ Moreover , Moses tells us in the place before mention'd , that the Children of Israel eat Manna forty years , which , saith he , is not otherwise true in that place and time , but by Anticipation . Now I argue thus : If Moses by way of Anticipation speaks of that as being done , ●●ich was not actually done till forty , fifty , or ●undred years after , why might he not in 〈◊〉 . 2. put that in after the same manner , that ●s not indeed done till his time , when God gave 〈◊〉 the Commandment of the Sabbath ? If he ●ts that into his History as done , which was 〈◊〉 done till a hundred years after , why not 〈◊〉 other thing till two thousand years ? The ●●stance of time to me signifies nothing , tho 〈◊〉 . Owen seems to intimate as if it did . I ●●ll leave this to all Mens serious thoughts , 〈◊〉 what little reason the Sabbatarians , or others 〈◊〉 to cast so much contempt on what these 〈◊〉 have said . Secondly , As to the other sort , who insist not 〈◊〉 much on this , yet deny that God gave Adam 〈◊〉 Command to keep the seventh day , tho it 〈◊〉 said , God blessed the seventh day , and sanctified 〈◊〉 Now by the way consider , 1. The Scripture expresses not the manner 〈◊〉 the Lord sanctified it : ( 1. ) Whether by ●●parting any special Holiness to that day , ●hich ( as Dr. Owen saith ) it was not capable 〈◊〉 , there being no inherent Holiness in that day ●ore than another . ( 2. ) Or by dedicating the ●●me to any Religious Worship for Adam to be ●●und in on that day . Or , ( 3. ) Whether he ●●ight not then by a Decree or Purpose only ●●estine that day to religious Worship for future ●●mes : for he foresaw Man would fall , and need 〈◊〉 Sabbath for himself , and a particular day to ●orship God in . Now 't is evident a Law may 〈◊〉 instituted * long before the time of its Com●encement , or being in force . Divers great ●en both Antient and Modern , as Dr. White ●●timates , affirm that God by a Decree only destin'd that day to religious Service in future time ; he instances in venerable Bede , and before him , Justin Martyr , Tertullian , and Iren●us , that God sanctified the seventh day , Gen. 2. by his Decree and Destination only , not by any present Imposition . The Arguments on which this Opinion 〈◊〉 grounded are very weighty , which shall 〈◊〉 next consider'd . First , All generally conclude that God ga●● to Adam but one positive Law , and in brea●●ing of that ( as Dr. Lightfoot , and others shew● he broke all the ten Commandments , which 〈◊〉 to the matter or substance of them were wro● in his Heart ; and that this greatened his Si● viz. that tho he had but one Commandment ▪ he violated it . Secondly , Suppose Adam had had this positive Law given to him also , to keep holy the seventh day , and had broke it , had he thereby been guilty of the breach of all the others ? For I have just now shew'd that most believe him guilty of all in breaking that one Command , Thou shalt not eat of the Tree of Knowledg of good and evil . But being every way guilty , it must be supposed he broke both those positive Commands , if he had two given him , and so was guilty of the breach of the fourth twice . Nay , if what I say be consider'd , and that which I inquire about be granted , he was doubly guilty of the breach of them all . Thirdly , The Law of the Sabbath was ( as it is conceiv'd ) that Adam should keep that day holy ; nay , he must be so oblig'd , if any Command was given to him , yea and keep it more holy than any of the other six . Now if so , would it not follow that Adam was not perfect in Innocency ? Doth Perfection admit of any ●urther degree of Holiness , or require more ●anctity on that day than any other ? Certain●● while he stood , every day must be kept with ●e Holiness and Sanctity . Or I say , what ●ason can be given that Adam , who was so ●ly and perfect , and capable in the same de●ree of contemplating every day the Perfecti●ns of his blessed Creator , should need one ●ecial day to do this in , having nothing to ●vert his thoughts , nor any need of a day of ●st from toilsom Labor ? If so , doth not what ●ey say argue some Imperfection attending 〈◊〉 ? how then was he created in the Image of 〈◊〉 , and perfect , if he was capable of keeping ●y one day more holy than the rest whilst in ●nocency ? If any should say he was capable 〈◊〉 rest from dressing the Garden on one day : 〈◊〉 answer , if the dressing the Garden was any ●nderance to him in Divine Contemplation , 〈◊〉 any holy Duty , it argues still he was not ●erfect , nor compleatly happy . Fourthly , If one special day was appointed to ●orship God in , and this he stood in need of , ●ill it not follow by the same reason , that he ●eeded to be told what special parts of Wor●ip he should perform to God on that day ? ●or , as I hinted before , it seems strange he ●ould need a special day of Worship by a po●●ive Law to be appointed him , and no Duties ●f Worship be instituted sutable to such a day . ●vident it is , when God commanded his Peo●le Israel to keep the Seventh-day Sabbath , he ●old them how they should do it , and what ●cts of Worship they should discharge on that ●ay . Fifthly , It may seem strange that any wise ●an should affirm that Adam was injoyned to ●eep a Sabbath , from what is said in Gen. 2. whenas we read not one word of a Sabbath there ; all that Moses says is , that , God blessed the seventh day , and sanctified it . Now , as one observes , the seventh day is three times mentioned in this Text , but the term Sabbath not at all , nor indeed any where else , till it came to be given to the Children of Israel in the Wilderness ; nor can they ever prove that the seventh day mentioned Exod. 16. or 20. wa● the precise seventh day immediately succeedin● the six days of the Creation : but more 〈◊〉 that hereafter . Sixthly , Since we read of no day call'd 〈◊〉 Sabbath till near two thousand years from th● Creation , how should any before the Flood● or before Moses , know of such a day ? for th● bear Expression , that God sanctified the sevent● day , &c. if that was known to the old World and afterwards ( which I much doubt of ) could not without some other Revelation discover that they were obliged to keep it as a Sabbath in religious Worship : tho it is said , God sanctified the seventh day , yet it is not said that Ada● also sanctified it , nor can they tell how Adam should know that God then sanctified it ; for being not created till the sixth day , how could he , without some special Revelation , know the next day after was the seventh day from the Creation ? Could he tell how long God was in making the Heavens and the Earth ? &c. Moreover , 't is worth noting how strenuously our Opponents do urge that there is no express Command to keep the first day . Now may not w● say , there is no express Command for Adam in Innocency , or when fallen , or for any till Moses's time to keep the seventh day as a Sabbath ? yet they boldly affirm it was their duty to keep it . Again , Should it be granted that God commanded Adam to keep that very seventh day on which he himself rested from his Work , and that Adam did sanctify that one day , yet it is not ●aid that he did , or was bid to keep holy every ●eventh day to the world's end ; and that he must ●egin every such day just at the same time as God did his seventh day , or just at the same time ●f the day as it was in Paradise , at that moment ●hen God ceas'd to work . Thus Dr. Wallis , who ●rther saith , It is not expresly said that all Man●ind must for ever after observe the seventh day , 〈◊〉 every week of days , reckoned continually from 〈◊〉 first Creation . Let me here add what another Author saith ●s to the words of the Text blessed and sancti●●ed : That this was done ( saith he ) we all agree ; when it was done is the question : for this Circumstance we have not expresly in the Text. Things are said in Scripture to be sanctified two ways : 1. By way of Purpose and Destination only , as God sanctified Jeremiah to be a Prophet to him before he was born . 2. By way of actual use and imployment , as when the Levites were admitted to the actual Service of the Tabernacle . God's resting from his Works , and sanctifying the seventh day , were coetaneous in the first sense , i. e. by way of Purpose and Intention , which Moses relates ; but not in the latter , by way of actual Execution . As soon as he had ended his Work , he ordained the seventh day , the day of his own Rest , to be that on which his Church should rest , and follow his Example ; and this was the great Blessing and Prerogative bestowed on that day . Musculus saith , he dos well express Sanctificatus by destinatus , a day sanctified , by a day destinated and afore-appointed . Mr. Byfield has observ'd , That the word in the original signifies to prepare : to prepare is one thing , and actually to appoint is another . So then the Sabbath had not an actual existence in the World from the beginning , it had only a metaphysical being , as all natural things are said to be in their Causes : for the cause or reason of the Sabbath's Sanctification ( God's Rest ) was from the beginning , tho the Sanctification it self was a long time after . Yet he owns God did sanctify the day then by way of Destination — That as God then actually rested , so he actually sanctified the day ; but that therefore he then commanded Adam to observe it , doth not follow : for that God did then sanctify , that is , destinate that day to be the Church's Sabbath in due time , is one thing ; and to command Adam to observe it ▪ is another . — He proceeds to shew how the Medes were call'd God's sanctified ones , that is ▪ destinated to be in time Destroyers of Babylon and the Father sanctified his Son , and sent hi● into the World ; Joh. 10. 36. Also Cyrus , Isa . 45. 1. Seventhly , Besides , the Law of the Seventh day Sabbath ran thus , Six days thou shalt work ▪ and do all thou hast to do , but the seventh is the Sabbath , &c. Now the Old Testament Sabbath was the last day of the week : they were to work six , the six first ; but this he could not do I mean the six first from the Creation , because he was not created till the sixth day . So that the first six days , tho the six days in which th● Lord did all his Work , could not be Adam's six working days . But if the Sabbath was given to him in Innocency , no doubt , as Tilla● says , he kept the first Sabbath ; and then it ●ollows he begun with God , and rested before 〈◊〉 labour'd six days , contrary to the Order and ●ommand of the instituted Sabbath , Exod. 20. Moreover , many learned Men believe Adam ●ll the same day he was created , namely , on ●he sixth day , and so could not keep one Sab●ath in Innocency . But I desire such as would 〈◊〉 further inform'd of this , to read Mr. Edw. ●arren's Treatise , who shews , 1. That Adam fell the same day he was created , appears from the words of our blessed Saviour , Joh. 8. 34. that the Devil was a Murderer from the beginning , a Liar , and the Father of Lies : not , saith he , from the beginning of the World's Creation , but of Man's Creation , which most properly and precisely implys the sixth day . 2. He says , the parly betwixt the Woman and the Serpent intimates as much ; for both the Serpent's demand , and the Woman's reply speak plainly that as yet they had not tasted the sweets of Paradise : Hath God said , Ye shall not eat of every Tree of the Garden ? the Serpent had not been so subtile to ask whether that might be done which had been done already . Besides , we may conclude that , had not the Serpent immediately set upon the Woman , his Craftiness had not been so great ; and Adam hearing of a Tree of Life , we may suppose would have first tasted of that ; and Satan it may be fearing the Effects of it , immediately set upon the Woman . And , says our Author , the Tree of Life being sacramental , hence may it well be thought that if Adam had stood one Sabbath , he had tasted of the Tree of Life , so had been out of a possibility of falling . 3. Satan besure would take the fittest season and therefore tempts the Woman timely . 4. 'T is said they heard the Voice of th● Lord God in the cool of the day , or in th● evening ; and as he notes , Mr. Roberts saith th● this is the Evening mention'd after the Cre●●tion of Adam , and the Covenant made with him . Adam was arraign'd and sentenc'd to●wards the Evening of the sixth day , therefore he sinned the same day , and so kept 〈◊〉 Sabbath in Innocency . 5. He mentions that Text , Adam in hono● lodged not a night , but was like the Beasts th● perish ; for , saith he , so it is in the Hebre● word for word . He further confirms what he says her● and answers all Tillam's Objections , and tha● about the work Adam did of giving Names 〈◊〉 all living Creatures , which he shews he might soon do ; and as to that of God's saying o● the sixth day he saw all his Works that the● were good , therefore Man had not then sinne● he replys , that God's days works were don● each day by a word speaking , or in a mo●ment ; he did not work as Man doth : so tha● on the sixth day early , or as soon as Ma● was created , he might say all his Works wer● good , yet Man might sin and fall before night . 6. He argues from Adam's not knowing hi● Wife till he had sinned , and shews that 〈◊〉 good reason can be given why he should no● have known her , had he stood one day Now these things tho doubtful , with the othe● being well observed , why should any affir● the Sabbath was given to Adam in Innocency and that he kept the first Sabbath in Paradi●● with his Creator ? for so saith Tillam . Eighthly , A Sabbath was not agreeable to Adam in Paradise , either in respect to himself , ●o rest from Labor , or as a special day to wor●●ip God in : Such was the happiness of his ●ate , that he had no Burdens to bear , nor ●y toilsom Labour ; nor was there any Curse 〈◊〉 the Creatures , that they should need a day 〈◊〉 Rest ; he had no need of Servants , & c. ●o doubt the Sabbath refer'd only to the state 〈◊〉 fallen Man , and was given in Mercy to ●●rael , God 's own Covenant-People , under the ●aw ; I say , in Mercy to them , and to the ●asts who groan under their Burden . Adam's ●bour , if any , in Innocency was matter of ●light , and every day was a Sabbath to him : ●nd , as Tertullian observes , Man lived in Pa●●dise in a fruition of God. Let me close this ●ith what a Reverend Author says . First , They all go too far , and have not one word in Scripture for their Opinion , that say Adam in Innocency should or would have kept every seventh day for holy Rest , and that God would have required it at his hands : for all Scriptures which mention the Sabbath , speak of it as of a holy Sign looking towards Christ , and the state of Grace and Glory in him , and not towards the state of Innocency . It is most certain , Adam in that state was perfect with all natural Perfections , and at all times equally disposed to obey and serve God , to remember his Creation , and to honour his Creator : he needed no observation of any day to be put in mind of any thing he had before known , and which God had revealed to him ; his Memory was perfect ; his Will was every day ready to do whatever he knew to be right ; he needed no Sign to admonish him of his Duty , or to move him to do it in due season : he did not labor nor weary himself ; every day to him was a day of Delight and Pleasure , of Rest and Recreation . — In a word , his whole Life was a constant and obedient serving o● God ; and there was no inequality , nor les● Worship of God perform'd by him in on● day than in another , for he fully served God at all times . Whoever denies this , must needs deny Man's Perfections , and constant Conformity to God in the state of Innocency For where one day is kept better than an●●ther , there is an inequality , and no consta● Uniformity in himself , nor Conformity to 〈◊〉 Will of God. In the second place , they who hold the Sabbath was first instituted after Man's Fall , and yet written in Man's Heart in Innocency , and that he was then bound to keep it , fall into many Absurdities ; as , 1. That Man was bound to keep a Sabbath before ever it was instituted . 2. That God did by his Word teach Man in vain , i. e. that which he was fully taught already , and had written in his heart . 3. That God gave Man a Law in vain after his Fall , because he was become unable to keep it . 4. They that hold that the Law of the Sabbath was not written in man's Heart , but was by a Positive Law given in the State of Innocency , of the same nature with that of eating of the Tree of Knowledg , make this Commandment of the Sabbath utterly void by Man's Fall , even as that of eating , &c. is now void . Thus far Mr. Walker . I might add , certainly there was a vast difference as to the Cause and Design of God's giving a Sabbath to Man in Innocency , and when fallen ▪ Could a Sabbath sute equally with perfect and ●allen Man ? Or could there be the same need of a Sabbath to both ? Certainly if God had ●ot given that Command by Moses , the keep●●g that precise Day would not have been known 〈◊〉 be the Duty of any of Adam's Off-spring , ●om a positive Law given to him in Innocency . Ninthly , To put the matter further out of ●oubt , pray mind the words of this pretended ●ositive Command , God rested on the Seventh●●y ; what then ? but he also blessed and sanc●●fied it : what tho ? Because God sanctified 〈◊〉 Priest , may others do so too ? He might 〈◊〉 the Seventh-day apart for his People in after●●es . Because God sanctified it , must Adam ●nctify it or keep it holy without a Com●●and ? Is it said therefore , Thou Adam shalt ●eep this Day as a Sabbath ? No doubt Moses ●ould not only have mention'd God's blessing ●nd sanctifying that Day , had it been given to Adam as a Sabbath ; but God's express Command would have been mention'd by him , and would also have called it the Sabbath-day . I might now come to the last Argument , viz. If it had been commanded Adam and all his Posterity to keep the Seventh-day after he fell , ●he Patriarchs that lived before Moses kept it : But more of this next time . Tenthly , If Adam had the Sabbath positively given to him in Innocency , besure it was injoined with some Penalty , as the Command of not eating of the Tree of Knowledg was . We also find the Penalty of the breach of the Seventh-day Sabbath was Death : but as we read of no Positive Command given to him to keep that Day , so of no threatning if he broke or violated it ; therefore certainly it was never enjoyn'd upon him . Elevehthly , When the Sabbath was institured for the House of Jacob , God declared it was a Sign between him and them , or a Shadow of things to come , Col. 2. 16 , 17. it referred to Christ , or to that Rest all Believers do enter into . Speak thou unto the Children of Israel , saying , Verily my Sabbaths , it is a Sign between me and you throughout your Generations , that ye may know that I am the Lord that sanctify you , Exod. 31. 13. Ye shall keep my Sabbath , therefore it is holy unto you ; every one that defileth it shall surely be put to death : For every one that doth any work on the Sabbath-day , shall be cut off from amongst his People , vers . 14. It was a sign God set apart that People with a Ceremonial Sanctification , to signify that alone by Jesus Christ all the true spiritual Israel should have Gospel-Sanctification , as well as it was a sign of the Covenant of Works : but it could be no sign of this Sanctification to Adam in Innocency , nor of any other Gospel-blessing , therefore doubtless the Sabbath was not given to Adam in Innocency . Twelfthly , What reason can be given that God should allow Adam in Innocency six days to labour in , and require but one , i. e. the seventh , as a day to his Creator ? No , it is evident from hence the Sabbath refer'd to fallen Man , who God foresaw would need six days to do all his Labour ; and it shews God's great Mercy to Man and Beast in that woful condition of Servitude , under the Curse . I might add , should it be granted that God gave Adam a positive Command to keep the seventh day in Innocency , how can our Opponents thence prove it the Duty of all to keep the said day ? A Command to him in Innocency may not oblige any Man in his fallen state , except the same be renewed . I find two of the chiefest Writers I have met with , who are approved Orthodox , plead not for the Sabbath as given to Adam in Innocency , viz. Mr. Dan. ●awdrey , and Mr. Herbert , Palmer : Take their words , We purpose not to maintain that the Sabbath was given to Adam in Innocency before the Fall : but they hint it might be given to him after the Fall , and that he fell the same day he was created . Moreover , they say , If it was given before his Fall , it doth not follow it should oblige at this day ; for the positive Precept of not eating of the Tree of Knowledg , was given in Innocency , and yet doth not universally oblige Adam's Posterity , nor should if the Tree were at this day known . A positive Precept binds only during the pleasure of the Lawgiver , &c. so say I , the same must be granted , when it was given Exod. 16. & 20. the precise seventh day being there a positive Precept . SERMON III. Proving the Patriarchs kept not the Seventh-day Sabbath : That the knowledg of the seventh day was not written in the Hearts of all Mankind by Nature . Gal. iv . 10 , 11. Ye observe days , and months , &c. MY Brethren , there are three sorts of Persons I have little hopes of doing good to in preaching on this Subject . 1. Such as thro self-conceit are so fond of their own Apprehensions , that they resolve not to regard the strongest Arguments against what they believe : thus it is with some who have sucked in dangerous Errors ; who if a Book be presented to them , presently cry , away with it , we will not read it : they are not like him that said , What I know not , teach thou me ; nor like the great Appollos , who was ready to receive further Light by a poor Man and his Wife , much inferior to him both as to Parts , Knowledg , and Learning , Acts 18. 2. The second sort are such as thro the weakness of their Capacities are not able to take in the strength of an Argument ; and therefore , let never so much be said , do intimate it is all little or nothing to them . 3. The third sort are such as seem indifferent whether they keep the seventh , or the first day , or perhaps any at all , as a special day to the Lord : these not seeing the danger of observing the old Jewish Sabbath , nor of their indifference about keeping any day at all , trouble not themselves at all about this matter . But to ●●ass this , and proceed . I have proved , 1. That the Command for , or knowledg of keeping the Seventh-day Sabbath was not written in Adam 's Heart . 2. That there was 〈◊〉 positive Command given to him , to observe that ●ay above any other , either before or immediately after his Fall. A time to worship God was wrote in Adam's Heart no doubt ; and indeed all his time , while in Innocency , he was naturally led to give up to his blessed Creator . What had he to do , but to adore , and contemplate the Perfections of his bountiful Creator ? and could he have done it better on one day than another ? The best and highest Acts of Worship he was capable of performing would have been his work and delight for ever , had he abode in that state : for Perfection admits of no greater Number , Measure , Degrees , or Additions . Now I may infer from hence : If the Command of God to observe the seventh day was not wrote in Adam's Heart , then it is not written in the Hearts of any of his Offspring by Nature : For as I have said , the muddy Stream cannot be clearer than the Chrystal Fountain . But our Brethren who keep the seventh day , and some others affirm , that the Patriarchs from Adam to Moses did keep that day . Answ . This I deny , and if I put them to prove it , they can never do it . First , I grant that from Adam to Moses the holy and pious Patriarchs not only discharged all Duties of natural Religion , but all Duties given by express Command to them ; yet we read not that God commanded them to keep the seventh day , or reminded them of a former Precept given to Adam , and in him to them . And no doubt they observed a sufficient time for the Worship of God , it may be a part of every day , or more than one in seven : for they not only improved their natural Light and Knowledg , but had a special Revelation of the Will of God to them ; yet we find not the least intimation that any of them kept the seventh day . Abel we read sacrificed ; and this of offering Sacrifices could not be known by the Light of Nature ; God therefore commanded him so to do , or revealed it some way or another in a supernatural way to him , because him and his Offering God had respect unto : besides , he did it in Faith , and Faith must have a Rule to act by ; but we do not read he offer'd Sacrifices on the seventh day , or kept that day as a Sabbath : had he kept one Sabbath-day , tho no mention is made of any Command he had so to do , we should no more doubt of it , but conclude he had such a Command , as we believe he had for his offering Sacrifices ; but if he or any other of the Patriarchs had kept the seventh day as a Sabbath , would it from thence follow it was a moral Precept , and obligatory on us , any more than their offering Sacrifices obliges us so to do ? We read of Men who began to call upon the Name of the Lord , Gen. 4. 26. or to call themselves by the Name of the Lord , as one reads it , but not a word of such a Sabbath observ'd by them . Ainsworth reads it thus , Then began Men profanely to call upon the Name of the Lord : and one of the Rabins * saith , in those days Idolatry took its first beginning ; so that from hence there can no Proof be taken that they kept the seventh-day as a Sabbath . Enoch walked with God three hundred years , and certainly if he had kept the Sabbath we should have had ●ome account of it ; but as we read of no such matter , so Justin Martyr , as I find him cited by approved Authors , declares Enoch was one if those that was not circumcised , neither kept the Sabbath . And Irenaeus mentioning Enoch , with my Author , speaks thus , viz. Enoch that righteous Man , being neither circumcised , nor a Sabbath-keeper , was by the Lord translated . And as it cannot be proved that the seventh day was observed before the Flood , so we have ●o reason to believe it was kept by Noah , in those days the Flood overflow'd the World : 〈◊〉 is said , Noah was only righteous in that Generation , and therefore a true Worshipper of God ; but we read not of his keeping the Seventh-day Sabbath . I know some would catch at that Expression , Gen. 8. 10 , 12. that Noah stay'd seven days before he sent out the Dove ; as if this might re●er to the Sabbath . But in Answer to this ( which indeed needs ●one at all ) take what a learned Man hath ●id for a reason why Noah stay'd seven days , and again other seven days : Noah , saith he , desired to know whether the Waters were decreased . Now the Waters being regulated by the Moon , Noah was most especially to regard her Motions : for as she is either in Opposition or Conjunction with the Sun in her increase or wane , there is proportionably an increase or falling of the Waters . Noah then considering the Moon in her several quarters , which commonly we know are at seven days distance , sent forth his Dove to bring him tydings : for the Text tells us , that he sent out the Raven and the Dove four times ; and the fourth time , the Moon being in the last quarter , when both by the ordinary course of Nature the Waters usually are , and by the Will of God were then much decreased ; the Dove which was sent out , had found good footing on the Earth . There is greater reason to believe this than to suppose it refer'd to the Sabbath . * Scaliger , saith my Author , one while thought the day on which , Noah left the Ark and offered Sacrifices , to be the seventh day ; but in the next Edition he fixed that day to be the fourth day of the week . Now after the Flood we find God gave to Noah and his Sons some express Laws and Commands , i. e. not to eat Blood , and forbidding Murder , &c. Now this is the time doubtless to hear of a Sabbath , and of the charge about it , if God had given it either to Adam before or after the Fall ; but not one word is mention'd , for 't is not said , Remember the seventh day , &c. or ye shall observe my Sabbath . Now from Shem , Ham and Japhet , both Jews and Gentiles , proceeded even the whole World ; and to me it seems not probable , had the Sabbath been commanded , that Jehovah should not at this time have given them a charge about it , there being then so few positive Laws instituted ; here is Blood forbid to the whole World , and Murder , but not one word of a Sabbath , or seventh day to be observ'd . The Rabbins speak of seven Precepts given to Noah and his Sons , but exclude the Seventh-day Sabbath out of that number . If we have it not mentioned here , besure we shall not meet with it till we come to Moses ; but here we have it not , nor indeed was it possible for some of them to keep that precise day , being scatter'd to the furthermost ends of the Earth . We read of Abraham , that he kept all God's Commandments , yet he kept no Seventh-day Sabbath : he built an Altar , and sacrificed , which were mere positive Precepts , and 〈◊〉 the Seventh-day Sabbath is not mention'd , ●or commanded him , nor a hint given to remember him to keep it . Job liv'd also , it is concluded , about Abraham's time , which may be gather'd by the number of years he liv'd , which was about two hundred years , which few attain'd to after Abraham . Joseph liv'd but a hundred and ten . 'T is said Job liv'd a hundred and forty years after his sore Trials were ended : the Jews speak of his living in all two hundred and eighty years . ●ow , as one observes , when he pleads his In●●grity and Innocence even to very minute Particulars , he neither alledges his strict observation of the Seventh-Say Sabbath , nor apologizes for the neglect thereof ; nor do this Friends , who rak'd up every thing against him , speak a word about this , nor of the Sabbath throughout the whole Book ; which treats in a manner wholly about Worship and Devotion towards God : the Sabbath therefore no doubt had not ●●●ap'd ( as he minds ) if it had been known , 〈◊〉 been a Duty in his days . As to Isaac , he was a most devout Man , and 〈◊〉 Life was taken up in a continual course of ●●ety : his custom was to go into the fields to meditate , but it is not said he did it on the ●eventh day , or that he kept this day as a Sabbath . Jacob was a Man that fled from Idolatry 〈◊〉 God's Command , and liv'd a godly Life : and tho we read of his performing many Acts of Worship , yet nothing of his keeping the seventh day as a Sabbath ; no , tho we read of his hard Service when he kept Laban's Sheep both in Winter and Summer , which might have caused him to complain of his being incommoded from a strict observation of that day , had he known it as his Duty ; but in all his Complaints not one word of this . We know among us how Shepherds are hindered in Sabbath-Observations , of which many have complained , or may have occasion to do . Moreover during Joseph's being in Pharaoh's Court , nor before , do we read of his observing this Sabbath , and when Jacob came into Egypt , we read 〈◊〉 of his observation thereof , nor of the Egyptian keeping of it ; or had they forgot it , besu● there would have been some notice taken of Jacob's keeping it , nor would he have avoided i● that he might please Pharaoh and his Servants . Nor can it be thought on any good grounds that the Children of Israel kept the Seventh-day Sabbath under their Taskmasters in Egypt , th● some would infer they did from these words , that you make the People rest from their Burdens , Exod. 5. 5. they would have these words to mean , you make them keep a Sabbath , where as no such thing seems to have the least countenance , because Pharaoh's Officers complain not of their resting or being idle on one day only ▪ but two days together ; see Exod. 5. 14. Wherefore have you not fulfilled your Task in making of Brick , both yesterday and to day , as heretofore ? Now since there is no mention that any 〈◊〉 the Patriarchs kept the seventh day as a Sabbath , we infer this as the first reason why they observ'd it not . Secondly , Let it be consider'd that we read 〈◊〉 many positive Commands given to Noah , to Abraham , Isaac and Jacob , but none to keep the Seventh-day Sabbath , nor no reminding them of any former Institution or Precept to observe it ; wherefore we may conclude they kept it not . Thirdly , We read how the faithful Patriarchs were commended for doing whatsoever God commanded them , but not of any of them being commended for keeping the seventh day as a Sabbath : yet after Moses's time , when the Sabbath was instituted and given by God's express Command to Israel , he took ( we find ) as much notice of their observing his Sabbaths as of any other Duty injoined on them , and this to their great Commendation . Therefore had the Patriarchs been oblig'd to keep it , no doubt they had as faithfully discharged their Duty therein , as any of God's Servants did in after times ; and God besure would have left something on Record to their Commendation . Fourthly , We read of divers Sins the old World was guilty of , which provoked God , and brought the Flood upon them , but not one word or hint given that they were guilty of Sabbath-breaking . Now if it had been known either by the Light of Nature , or by any positive Precept given to Adam , and handed down to them by Tradition or otherwise ; they being so universally corrupted and polluted , no doubt had profan'd that day ; and if so , the sacred Record had mention'd that great Sin doubtless as well as others . Fifthly , Moreover , we read of the crying Sins of the People of Sodom , &c. and no doubt but they had violated all God's Commands , or whatsoever were their known Duties ; but nothing of breaking the Sabbath is charged against them . Now can it be imagin'd they should not have fail'd in this case , or that God would overlook or take no notice of it ? Sixtly , We have a Catalogue of almost all immoral Evils before and after the Flood , as Idolatry , Gluttony , Drunkenness , Lasciviousness , Incest , Murder , Lying , Covetousness , Theft , &c. and how Sin had possessed the Thoughts , Hearts , and Lives of Men ; but no account of their Violation of the Sabbath-day . Seventhly , Let it be consider'd , that since God so severely reprehended the Jews for profaning his Sabbaths , and hardly reproved them more sharply for any one Sin than for this ; certainly in his enumerating the Sins 〈◊〉 his People , and of the Wickedness of those that liv'd from Adam to Moses , he would have reproved them for Sabbath-breaking , and not have utterly passed it by in silence , had they been guilty of it : or can it be rationally supposed that tho they fail'd in all other respects , yet that they did not in this ? No doubt , had it been a known Duty , ( and that some of them had been guilty of the breach of it , as in all likelihood they would ) but God would have severely reprehended them for it . Eighthly , Since we read of no Sabbath till Moses's time , Exod. 16. only that God sanctified the seventh day ; what makes our Brethren so boldly say that Adam in Innocence kept it , and all the Patriarchs from Adam to Moses ? This may seem strange to any thinking Man , i. e. that they should affirm this , seeing they require an express Command from us for the keeping of the first day , or else all is nothing with them . Brethren , this I will say , that had we no more ground to keep the Lord's day in solemn Worship , as a day of Rest , than they can find for the Patriarchs keeping of the seventh day as a Sabbath , we should not say one word more for it : I challenge them to shew us one place where a Sabbath is so much as once mention'd , or any express or implicit Command given to any to observe it ; or one Example from the Creation of the World that any Man or Woman ever kept the seventh day as a Sabbath until we come to Moses , Exod. 16. I shall , God assisting , shew that we have more than meer Examples of the Gospel Primitive Churches for observing in a solemn manner the Lord's-day , or the first day of the week , when I come to that part of my Work. Now let them produce but one Example , that ●ne , tho but one of the Patriarchs did keep the ●eventh day as a Sabbath , I will conclude it might be given to Adam after his Fall ; for before his Fall it could not be a Law to him , for the reasons I have urged : but if they could produce such an Example , yet say some learned Men , it doth no more prove that precise day is a moral Precept , or that it from hence follows , that it is our Duty in Gospel-times to observe it , than it proves 't is our Duty to offer Sacrifices , which we read ( before the Ceremonial Law was given ) they frequently did . But since there is not one Instance to be given of any one Person that kept that day till Moses's time , but that the Word of God is wholly silent about it , we must and may say , according to that common Maxim used by Divines , i. e. Where God hath not a Mouth to speak , we ought not to have an Ear to hear . Ninthly , Let us now consider what some learned Men have produced for their pretended Proofs that the Patriarchs kept the seventh day as a Sabbath , which I fear hath imboldned the Jewish Sabbatarians to affirm with such Confidence that all the Patriarchs did keep it . But by the way , Dr. Owen , who is one that asserted what I utterly deny , doth yet confess that many of the Jewish Masters or Rabbins ascribe the original of the Sabbath to the Statute given to them in Mara , Exod. 15. and others of them to Exod. 16. yet the said Reverend Doctor cites some of the probable grounds to prove that the Patriarchs kept it . 1. The first and chief place I find he mentions is that in Gen. 18. 19. For I know him , that he will command his Children and his Houshold after him , and they shall keep the ways of the Lord , and do Justice and Judgment . Answ . That Abraham had this Charge and Commandment given to him is granted : but what little reason there is from hence to conclude he kept the Sabbath , or gave charge to his Children so to do , I will leave to all Mens Consideration . God gave to Abraham Commands , we find that evident enough ; and some of them not very easy to Flesh and Blood , as that of offering up his only Son. Moreover , none doubt of the faithfulness of the Patriarch Abraham ; but if the Sabbath was not then instituted , nor any Command given to him to keep it , there could not be any such Command meant or comprehended in that Charge given to him . The truth is , my Brethren , learned Men , who are Men also of great natural Parts , can put a fair gloss on any thing , and make that seem to be a Truth that there is not the least ground to believe is so . Abraham did all he did in Faith , and therefore he had Divine Authority for all he did in God's Service . Dr. Twiss's main Argument to prove that the Patriarchs observed the Seventh-day Sabbath , is this , viz. The Lord blessed the seventh day and sanctified it , therefore saith he the Patriarchs did observe it . Answ . I answer , God blessed the seventh day and sanctified it , but did not give any Command to Adam to keep it ; therefore the Patriarchs from thence could not know , or see they had any ground to observe it . Dr. Twiss saith in the same place , i. e. And the truth is , until the coming of the Children of Israel out of Egypt we read not of any Church of God any where but in single Families ; neither do we read of the Patriarchs before the Flood , or a long time after , that they kept any day consecrated to God's Service . But we say with him , that it doth not therefore follow that they kept no day at all in God's Service . They owned the True God , and worshipped him , and knew that there must be a time , a sufficient time to discharge that Homage or Worship to him ; and tho perhaps they observ'd one day in seven , yet , as I conceive , they did not know what precise day they ought to observe above any other , until God by some express positive Command made it known , which was not till he constituted the whole House of Israel into a Typical Church-state , and gave them an instituted Worship , and commanded their Legal and Typical Sabbath . Besides , how could the Patriarchs know what Duties proper for Sabbath-observation they should perform , except it had by some positive Law or Precept been discover'd to them , of which we read not ? When God gave to Israel a Sabbath , he told them how they should keep it , as well as the Reasons , End and Causes wherefore . Tenthly , I might also add here what some learned Men seem to affirm , i. e. that 't is doubtful whether the Patriarchs had the distinction of Days into Weeks , but rather reckon'd by Months and Years ; so that the precise seventh day from the Creation cannot be certainly known : and 't is thought that the Jews observ'd their seventh day from the falling of Manna six days , but none on the seventh . No doubt but it is impossible for any to know that that was the precise seventh day from the Creation . But it may not be amiss to answer our Opponents as to what they say about the Scripture not mentioning any Sabbath from Adam to Moses , or any Precept or Remembrance of it , and yet things of less moment are punctually recited . 1. This they say , that we read not of Circumcision perform'd during all the time of Israel's being in Egypt , which was near four hundred years , till Zippora circumcised her Son. 2. Also say they , we read not of the Sabbath in the Books of Joshua and Judges , &c. Answ . This is no parallel case ; for after the positive Command given to Israel to keep it , there needed no such constant relation of it ; for no doubt but after that time it was continually observ'd . Let me close this with what I find recited by many learned Men concerning the Judgment of divers of the antient Fathers about the Patriarchs observing the Sabbath . Justin Martyr saith , that Melchisedec ( who it is supposed was Shem the Son of Noah ) was neither circumcised , nor kept the Sabbath . Irenaeus saith , Abraham believed , and it was imputed to him for Righteousness before he was circumcised , and without observing of the Sabbath . Tertullian saith , Abel , Enoch , Noah and Melchisedec observ'd not the Sabbath . And again , he saith that not any of the Patriarchs kept the Sabbath , neither Adam , Enoch , Noah nor Abraham , for 2455 years . And hence Tertullian saith , it is manifest therefore that that cannot be moral , nor perpetual , that began with Moses ( as Justin says ) and ended in Christ . Eusebius saith , Moses brings in Melchisedec Priest of the most High God , neither being circumcised , nor anointed with Oil ( as was afterwards commanded in the Law ) no nor so much as knowing there was a Sabbath . Justin Martyr again saith , in the days of Enoch People observd not Circumcision , or the Sabbath ; before Abraham there was no Circumcision , and before Moses no keeping holy the Sabbath . I might also add several of the Jewish Rabbins asserting the same thing . But to proceed . I infer from hence , that that Text Gen. 2. doth not contain in it any present Institution of the Sabbath , but signifies God's Destination or Purpose to give it as a Law to his People Israel in after times , and was not given to Adam in Innocence for him to sanctify it . God might sanctify that precise day to his own Rest after Adam fell , with respect had to Christ , in whom he took up his perfect Rest ; and afterwards appointed the seventh day as a sign thereof . However , it is one thing for God to sanctify or set apart a thing for this or that use , and another thing to command that thing , or immediately to put it into being . Our Lord Jesus was long sanctified or set apart to be our Redeemer , before he was sent into the World actually to redeem us . Jeremiah the Prophet was sanctified or set apart to his Work and Office , long before he was actually call'd to the execution thereof . So that if these words , Gen. 2. concerning God's blessing and sanctifying of the seventh day , are to be extended , saith one , to relate to any thing further than to that particular seventh day following the Creation , it doth not refer to any immediate Institution of the Sabbath , but is a historical Narration telling us what was done , and not when it was done . If therefore we can find out a certain time when the Sabbath was indeed instituted , there is good reason to conclude this Text refers to that time , as giving us the reason why God in the Institution of the Seventh-day Sabbath made choice of that day . And to sum up what I have said , take these Arguments . 1. We may infer , that if the Patriarchs kept the seventh day , they had the knowledg of it by the Light of Nature , or by a positive Command ; but they had not the knowledg of it by the Light of Nature , nor by any positive Command , therefore they observ'd it not . 2. If they kept it by virtue of an express Command and Institution , they had no doubt some Directions about the due observation thereof , and instituted Sabbath-days Worship : but they had no Directions about it , nor instituted Sabbath-days Worship ; therefore they did not observe it . 3. Certainly if the Patriarchs were obliged to observe the seventh day as a Sabbath , God would either have commended them , or some of them for keeping it , or else reprehended others for not keeping it : but God neither commended any of them for the keeping it , nor reprehended any others for profaning , and not ●eeping it ; therefore none of them did observe 〈◊〉 . Eleventhly , Let me add one Argument more 〈◊〉 prove that the Patriarchs did not observe the seventh day as a Sabbath , viz. If the Patriarchs and all Mankind from the beginning of the World were or had been obliged to keep the Seventh-day Sabbath , certainly there had ●een some account given of the Penalty or Punishment due to Sabbath-breakers : but we read of no Penalty or Punishment to be inflicted on Sabbath-breakers ; therefore we conclude they were not oblig'd to the observation thereof . How can it be thought that the Law of the Seventh-day Sabbath should be imposed upon them , and yet God should hide the Punishment due to the breach thereof from the World for more than two thousand years ? Evident it is that they knew what Punishment was to be inflicted for the breach of other moral Precepts , as Murder , Adultery , &c. and if this were of like nature , i. e. a pure moral Duty , how came it to pass that God discover'd not the Penalty to them for violating this Precept ? Twelfthly , My last Argument is this ; The Sabbath under the Old Testament had a respect to a stated , and stinted instituted Worship in a National Church : but the Patriarchs , and all God's People from Adam to Moses were not brought into such an Ecclesiastical and Political Church-state ; and from hence it seems to me they were not injoyn'd to observe the Seventh-day Sabbath : that is , they had no instituted , stated , and stinted Worship , nor any in a Magistratical Capacity to inflict Punishment 〈◊〉 such as violated the pretended Sabbath ; 〈◊〉 had they been put into such a Capacity , 〈◊〉 doubt but God had given them his Sabbath with the like Sanction to them as afterward that the Penalty might have been inflicted 〈◊〉 Offenders , as he did after the Sabbath was ●●deed given to the House of Israel in the Wi●derness of Sinai . Nehemiah clearly intimates that the Sa●bath was only made known to Israel , T●● madest known to them thy holy Sahbaths : was first made known to Moses , and then him to the Children of Israel ; therefore 〈◊〉 known to him or them before . The Scripture is certainly to be taken 〈◊〉 this sense , and not in that sense which so●● would have the Holy Ghost intend , viz. th●● it was made known more clearly to that People with the mode of its observation , &c. but certainly it was never known till God reveal'd 〈◊〉 to Moses , nor given as a Law to any till give● to the People of Israel in the Wilderness 〈◊〉 Sin. SERMON IV. 〈◊〉 the Commencement of the Sabbath , and that it was in the Wilderness of Sin. What a moral Law or Precept is . That the Morality of the fourth Commandment lies not in the precise seventh day . Four Arguments urg'd to prove this . Gal. iv . 10 , 11. Ye observe days , and months , &c. I Have , my Brethren , endeavour'd to shew and prove , 1. That God did not write the Law of 〈◊〉 Seventh-day Sabbath in Adam's Heart ; that 〈◊〉 is no Law of Creation wrote in the Hearts of the Gentiles , and of all Mankind , and so no ●atural or simple moral Precept . 2. That it was not given to Adam by any express positive Command either before or immediately after he fell ; and so none of the Pa●riarchs did observe it . We can find no original of the Seventh-day Sabbath ( as to any observance of it ) hitherto , therefore must look for its beginning or original , or any actual or express Command for the observation thereof , somewhere else ; which indeed we have in Exod. 16. 23. True , some of the Jewish Rabbins affirm that it was given to Israel , Exod. 15. 25. at Marah : There he made them a Statute and an Ordinance , and there he proved them . It is called a Statut● and Ordinance in the singular , not Statutes 〈◊〉 Ordinances ; and probably it might be the Statute of the Sabbath , tho 't is not expressed 〈◊〉 the falling of Manna , chap. 16. tho others by 〈◊〉 figure think it may comprehend not only th● Sabbath , but all other Precepts of the Law. I know that Dr. Owen seems not to be of opinion , that this Statute refers to the Sabbath neither can we determine the case , yet it is very probable it might be that . But we find 〈◊〉 directly and expresly commanded , chap. 16. 2● ▪ To morrow is the Rest of the holy Sabbath unto the Lord , &c. And many learned Men do asse●● that here was the Institution , and original 〈◊〉 the observance of it : Thus a late Writer expresses himself ; The first time we find the observation of the Sabbath-day injoyned is 〈◊〉 the Wilderness of Sin , before they came 〈◊〉 Mount Sinai , where the ten Commandment● were deliver'd ; as if it were purposely 〈◊〉 distinguish the day , which is Ceremonial , an● of divine positive Institution , from the Wo●●ship it self . The words in Exod. 16. 23. express plainly enough the Institution of this day , by way of Information to the People , viz. To morrow is the Rest of the holy Sabbath unto the Lord bake that which you will bake to day , &c. And when the day came or begun , Moses said , Eat that to day , for to day is a Sabbath to the Lord ▪ And in ver . 26. Six days ye shall gather it , but on the seventh day , which is the Sabbath , in it there shall be none . Observe by the way , that here is not one word on what day the Manna first fell , so that none can tell this was the seventh day from the Creation ; but that it was the seventh day after the six days of its raining of Manna , is evi●ent . But to return to our business in hand : Here , ●●ay , is the original , or first beginning of the ●●bbath , that we read of , as to any Precept or ●●junction on the People , or any observation of 〈◊〉 ▪ which was , as one observes , about a month ●●fore Moses receiv'd the Law on Mount Sinai . Some , it is true , would infer , that the Sab●●th was known , and observ'd by the Jews be●●re , because ( they say ) it is here spoken of 〈◊〉 a thing well known . 1. I answer in the words of our late Author : This is a force put upon the words , and a gross mistake ; for it is evidently spoken of as a new thing , else what means that frequent Inculcation to make the People take notice of it , if it had been familiar to them before ? And what means the coming of the Rulers of the Congregation to Moses to consult him as on an unusual and unknown matter ? 2. And let me add , they were told that they should gather it six days , and that there should be none found on the seventh ; and yet some of the People went to gather it on the seventh day , as not being yet well acquainted with their Sabbath , ver . 26 , 27. and this displeased the Lord ; and therefore Moses again told them , ver . 29. See , for the Lord hath given you the Sabbath , therefore he giveth you on the sixth day Bread for two days . He hath given you the Sabbath ; Doth not ●his imply he had not given it to any before ? To you , and none else ; to you , and to none that went before you , as he spake to them afterwards , Deut. 5. 2 , 3. As to his Laws and Covenant on Mount Sinai , the Covenant which God made with us in Horeb , the Lord made not this Covenant with our Fathers , but with us , even 〈◊〉 who are alive this day . Their Fathers had the Covenant and all the Precepts before materially , as to the substance of them , or what was simply moral ; but the● had not this Covenant , nor those Precepts formally given to them , and so not the precise seventh day . 3. If the People did know there was a Sabbath given in charge to Moses before Manna it might refer to that chap. 15. yet they might not know what particular day it was to begi● on , or which day should be the day of their first Sabbath , nor know yet how to keep it . Fo● 4. As the same Author notes , the case of th● Man who gather'd Sticks on the Sabbath-day ▪ shews they were still unacquainted with Sabbath-days Duties , or rather wholly ignorant of the Penalty of the breach of it : they knew no● what they should do with him , and this was whilst they were in the Wilderness ; and they put him in ward , for it was not yet declar'd what should be done unto him . By which it appears ( saith he ) to be a new thing not yet adjusted : for had it been a Law from the Creation , it is scarce possible that all Men should have been ignorant whether any Punishment or not , or what Punishment did belong to the Violation of a Law of such standing . Object . I know that Dr. Owen saith , if the original of the Sabbath was here , then the National Observation of it is introduced with a strange abruptness , &c. Answ . To which I answer , that it doth not so appear to me ; however , let every Man read the words of Moses again , and how he repeats the same over and over , To morrow is the Sabbath , &c. To day is a Sabbath unto the Lord ; ●gain , The Lord hath given you the Sabbath : ●an any thing be brought in more solemnly ? ●ut I see how Men will try their Wits to de●●nd their own Scriptureless Notion of a Sabbath given in Paradise , as well as in pleading 〈◊〉 other groundless Practices . Object . But since you grant a Sabbath before 〈◊〉 Law on Mount Sinai or Ceremonial Laws ●ere given , doth not this prove it is a moral Pre●●pt ? Answ . No , not at all , because we find that sacrifices , and offering the Firstlings of the ●locks , and first Fruits of the Ground , were offered to God from the beginning : and therefore should we grant that the Seventh-day Sabbath had been practised from the beginning ●●so , yet that would no more prove it a moral ●nd perpetual Law , than it proves the offering ●f the Firstlings of the Flocks , and the First-●ruits , &c. to be perpetual Laws , or moral Duties ; the Sabbath being a sign and shadow as well as they were so . We come now to the ●●urth part of our first general Proposition . Object . The seventh-day Sabbath was given in the 20th . Chapter of Exodus , with all the other ●ine moral and perpetual Commandments wrote in two Tables of Stone , by the finger of Jehovah himself ; and therefore it obliged believing Gentiles to keep it , and all Mankind . 1. To this I answer , that if I can prove it is not the Duty of Gentile Believers , nor any Believers in Christ in all the World to keep the Seventh-day Sabbath from hence , I shall overthrow our Opponents strongest Fort , and so utterly confute them ; which I doubt not by God's Assistance I shall fully do , and in order hereto shall lay down three Propositions . First , I affirm the Morality of the fourth Commandment lies not in the observation of the precise seventh day from the Creation . Secondly , That the Law of the ten Commandments , as formally given to Moses , and written with the finger of God in two Tables of Stone , and given to the whole House of Israel , were not given to the Gentiles , nor to any other People in the World , save the Strangers that were within their Gates , or were proselyted to the Jewish Religion . Thirdly , That the whole Law is changed ▪ and that what was Ceremonial , or shadows 〈◊〉 things to come , ceased at the death of Christ : and all Precepts of the Moral Law , or what 〈◊〉 simply moral , as they were formally given by Moses , are taken out of his hand , and put into the hands of Christ consider'd as Mediator , our Lord , and only Lawgiver . I shall now begin with the first of these Propositious . First , I shall give you the sense of the Learned about a pure moral Precept . First , The Term Moral being but a scholastical Expression , and not properly signifying that which is usually understood by it , say Mr. Cawdry and Mr. Palmer , we have ever judg'd it a Bone of Contention : Moral ( relating to a Law ) signifies in it self any Precept serving to regulate the Manners of Men. Dr. White saith , A Divine Law call'd Moral is a just Rule or Measure imposed by God , directing and obliging to Obedience of things holy , honest , and just . The same is twofold , simply moral , or moral only by some external Constitution or Imposition of God. Divine Law simply moral , commands or prohibits Actions good or evil , in respect of their inward nature and quality . Dr. Owen saith , Moral Laws are such as have the Reasons of them taken from the nature of the things themselves requir'd in them ; for they are good from their respect to the nature of God himself , &c. Laws Positive , as they are occasionally given , so they are esteem'd alterable at pleasure , being fixed by mere Will and Prerogative , without respect to any thing that should make them necessary antecedently to their being given ; they may by the same Authority at any time be taken away and abolished . Mr. Shepherd saith , A Law strictly and especially moral , is that which concerns the Manners of all Men , of which we now speak , and may be thus describ'd , viz. It is such a Law as is commanded , because it is good ; and it is not therefore merely good because it is commanded . And thus Austin , saith he , describ'd it long since . Also Cameron , and multitudes of other Writers and learned Men. But mere Divine positive Laws are commanded of God , and therefore good . Some say , that is simply moral that is the Law of Nature , or which naturally obligeth all Men , and is distinguished from Laws Ceremonial , and Judicial . Thus one expresseth himself , i. e. This Law Moral all Men take to be the Law of Nature , and reciprocally they take the Law of Nature for this Law , for that which is naturally and universally just . Mr. Cawdry and Palmer say , It implys any Law of God exprest in Scripture , whether it can be prov'd natural or not , which from the time it was given to the end of the World binds all succeeding Generations of their Posterity to whom it was given , and more especially it obliges the Church , &c. I think Mr. Baxter in this case has said excellently well : Moral , saith he , signifieth that which by nature is universal and perpetually obligatory . He answers this Question , Do not Divines say the Decalogue written in Stone is the Moral Law , and of perpetual Obligation ? Answ . Yes , for by moral they mean natural , and so take moral not in a large sense , as it signifies a Law de moribus , as all Laws be whatsoever ; but in a narrower sense , as signifying that which by nature is of universal and perpetual Obligation . Now then that which I call a pure of simple Moral Law or Precept , is that which is a Transcript of God's holy Nature , and therefore commanded , whether written in the Heart of innocent Adam , or in God's Word or Law ; and doth universally and perpetually oblige the whole World to conform thereunto . Now having let you know what is to be understood by a simple Moral Law , I shall shew that the Law of the precise Seventh-day Sabbath is not a Law of this nature , i. e. a pure moral Precept universally and perpetually obligatory on all Men : tho I deny not but there is that in the fourth Commandment which is moral in the sense I have given , viz. 1. A time , a sufficient time to be set apart from all worldly Business , for Rest , and the Worship of God ; and this is all I can find simply moral in the fourth Commandment . 2. There is something more contained in it , which God by a positive Command requir'd from the Soveraignty of his Will , as that which he sees just and reasonable ; namely , that one day in seven be set apart as a day of Rest , and for his Service , and that this should be perpetual to the end of the World. I know Divines call this positively moral ; and tho I cannot see reason so to call it , yet I grant as much I think as they mean thereby . 3. God did also command the whole House of Israel under their Legal and Typical Church-●tate , to observe the seventh , or last day of the week in remembrance of his finishing the Works of the first Creation . And now that the precise seventh Day was a ●hadow or a sign , I have and shall prove ; and 〈◊〉 was only a Law to the Israelites during that Typical Dispensation , and their Political Church-●tate , which Christ nailed to his Cross , and ●uried with all other Shadows and Legal Ceremonies . But before I proceed , I might give you the Observations of divers Expositors on the order and manner of the Expressions in the fourth Commandment : As first , the essential part , Remember the Sabbath-day to keep it holy ; not the seventh day . True , in the next words God declar'd that the seventh Day should be the Jews Sabbath , whom he took into a Legal and Typical Covenant , and Church-state , to be his own People : The seventh Day is the Sabbath of the Lord thy God ; not thy God in Christ upon the terms of the new Covenant ; no , no , but thy God in a legal , and external Covenant . And so their Sabbath was given to them upon the terms of the Law of Creation , or the Covenant of Works , which is a legal , relative , and external Covenant God enter'd into with the whole House of Israel , or Nation of the Jews , even them and all their natural Seed as such . My Brethren , upon this foot of account was the Seventh-day Sabbath founded ; not in Christ , or on a new Covenant bottom ; nor given to New-Covenant Children as such ; but it wa● bottom'd upon the Covenant of Works , and only given to that People whom God brought out of the Land of Egypt , and redeem'd from Egyptian Bondage . And when he enters into that Covenant with them , he positively says therefore he gave them his Sabbaths , which was a shadow of a far greater Work than that 〈◊〉 Creation , and of a greater Redemption th●● that out of Egypt . I heard lately of one 〈◊〉 said , this was his chief reason of observing 〈◊〉 Seventh-day Sabbath , because it was given 〈◊〉 God's Covenant-People , &c. not being able to discern between that legal and typical Covenant made with the whole Nation of Israel ( which took in their fleshly Seed as such ) an● the Covenant of Grace . Moreover , Expositors observe concerning the close of this Commandment , ver . 11. Wherefore God blessed the Sabbath-day , and sanctified it , that 't is not said the seventh day here ▪ but the Sabbath-day . One day in seven , and not the precise seventh Day from the Creation , is by a positive Command in this place intimated to be God's Will and Pleasure to be observed to the end of the World. But the precise Seventh-day Sabbath given to Israel . I shall prove is not the moral part of the fourth Commandment , but a shadow of what was to come , and principally refers to Christ , and to that spiritual Rest Believers enter into when they first close with him . I know Divines call one Day in seven a moral positive , as I just now told you : by moral they 〈◊〉 , as I conceive , that which ought perpe●●ally to be observed ; but that Day which God from the Soveraignty of his Will commanded the Jews , was 't is plain the seventh : and when Christ came , who has given us the true Rest , and rose from the dead , he appointed , as I shall hereafter prove , the first Day of seven upon the account of his finishing his Work , i. e. the work of Redemption , as God commanded the Israe●●tes to keep the seventh-day , because on it he ●ested when he had finished his Work , viz. ●hat of Creation . Now then , tho there is something naturally ●nd simply moral in the fourth Commandment ; ●nd tho God doth here intimate from his own ●rerogative or Arbitrary Will , that he will ●ave one day in seven perpetually observed as a ●ay of Rest and sacred Worship ; yet that ●art of it that speaks of the seventh-day was ●erely positive and typical , and so ceased with ●he Covenant of Works . Indeed Dr. Owen has excellently shewed how his Commandment is of a mixt or compound ●ature , partly simply moral , partly positively ●oral , and partly typical or Ceremonial : the ●●st he refers to the precise seventh day , when he says , It was instituted for an outward present religious Observation , to signify and represent something to come : And such , saith he , were all the particulars of the whole System of the Mosaical Worship , whereof the Law of the Sabbath was a part . And in ●rief , the whole Law of the Sabbath was , as 〈◊〉 its general nature , positive and arbitrary , ●nd so changeable , and particularly ceremo●ial and typical , and so is actually changed and abolished . Now to proceed : The precise Seventh-day Sabbath cannot be a simple moral Precept , and therefore in that lies not the Morality of the ●ourth Commandment . In order to prove this , ●et me lay down this Proposition , viz. If the Law of the observation of the precise seventh Day hath not in it one Character of a Law that is simply moral ; then the Morality of the fourth Commandment doth not confist in the observation of that precise Day : but that it has not one Characte● of such a Law , I shall endeavour to prove , First , A simple moral Precept ( that I me● which is naturally moral , obliging all Manki●● for ever ) as to the very matter of it , or this it self as so considered ( abstracted from 〈◊〉 positive Command ) is naturally holy , as ●●sulting from the Nature of God. But the seventh Day ( in which our Breth●● place the essence or substance of the four● Commandment , or the Morality of it ) is 〈◊〉 more holy naturally than any other day of 〈◊〉 week . Object . If they say , but God sanctified th●● Day . 1. I answer , they will not say that God added any inherent Holiness to that Day . 2. But if they should say he did , then 〈◊〉 would overthrow the Morality of it , i. e. as 〈◊〉 this first property of a simple moral Precept for then it will follow it was made holy 〈◊〉 an Act of God's Arbitrary Will and Pleasure ▪ and that it was not so naturally , as that Day was created , or proceeded from the Holiness of God : because , as we have shew'd , all pu●● moral Precepts as to the matter of them are not good merely because God commands them , 〈◊〉 are in themselves good as resulting from the Holiness of his Nature . For evident it is , that every Day of the 〈◊〉 had one and the same efficient Cause , namely ▪ Divine Creation ; and all days and things Go● made were very good ; and God's sanctifying the seventh Day was but his setting it apart fo●● some holy use : the Day , saith Dr. Owen , was not capable of any inherent Holiness . God then sanctified , says he , this Day , not that he kept it holy himself , which in no sense the Divine Nature is capable of ; nor that he purified it and made it inherently holy , which the nature of the Day is not capable of , nor that he celebrated that which in it self was holy [ mark that well ] but he set it apart to holy use . So that from hence it follows , if the Morality of the fourth Commandment lay in the precise seventh Day , it wants the first Character of a simple moral Precept . God might have set apart at first any other day if he had pleased , as well as the seventh . Secondly , Every Precept or Law simply moral ( which obliges all Men to Obedience perpetually ) must be made known to all Men either by the Law of Nature , or by Revelation from God himself in some supernatural way : the Righteousness of God requires this , because the Violation of simple moral Precepts is damnable . ( 1. ) Now were there such a Law written in Mens Hearts , I mean to keep the seventh Day , some one Man or another would that way have known it . But no Man hath ever so known it , therefore no such Law is written in any Man's Heart ; and if not one Man that way ever knew it , then not all Men universally besure . ( 2. ) And as the Law of the Seventh-day Sabbath is not revealed to all the World by the Lord this way , so he never gave any Commission to Moses , nor to any of his Prophets to promulgate it , or reveal it to all Mankind ; therefore I argue , it wants the second Character of a simple moral Precept . Thirdly , That Law which upon urgent necessity may be omitted or laid aside , or be broken , can be no Precept simply moral ; but the keeping of the Seventh-day Sabbath , upon divers urgent necessities , might be omitted or broken : the Jews themselves might war , and go to battle on that day ; and our Saviour shews they might pull a Sheep or any other Beast out of a Pit or Ditch on the Sabbath-day ; nay , our Lord wrought with his Hands , and made Clay on that day , did many Miracles , and commanded the Man he healed to bear a Burden , i. e. to carry his bed on that Day . But Precepts simply moral , in respect of the negative part , oblige perpetually , and by no means must be transgressed ; for , as a Divine saith , A Man must not tell a Lye to save the World. Can any pretended necessity make it lawful to worship another God , or prophane his Name , or steal , murder , or commit Adultery ? I know what is said about the Israelites borrowing of the Egyptians ; and of God's commanding Abraham to slay his Son : but those actions are to be accounted for , as being extraordinary cases . Obj. Works of Mercy may be done on the Sabbath-day , and Christ speaks of Works of Mercy . Answ . Of what nature are works of Mercy ? I hope not of a higher concern than the discharge of a simple moral Precept . And can one simple moral Precept have more Sanctity in it than another ? What , violate the very letter of one moral Law , to do that which is but implyed as the necessary consequence of another ! nay , break a Command of the first Table , to keep a Command of the second Table ! This is a hard case . Fourthly , That Law or Precept which is equalled to , or compared with Sacrifices , is no simple moral Precept : but such is the Law or Precept of the Seventh-day Sabbath ; therefore 't is not a simple moral Precept . That our Saviour himself doth equal it to , or compare it with Sacrifices , see Mat. 12. 3 , 4 , 5 , 6. 1. Our Lord justifies his Disciples in plucking the Ears of Corn on the Sabbath-day , and compares their so doing to David's eating the Shew-bread , vers . 3. which was unlawful by a mere positive Law. 2. He shews them how the Priests in the Temple prophaned the Sabbath , and were blameless , vers . 5. Some think they slew Beasts on that Day ; however our Lord saith , they prophaned the Sabbath , &c. But then , says he , If ye had known what that meaneth , I will have Mercy and not Sacrifice , ye would not have condemned the guiltless , vers . 7. What can he intend less than this ; viz. If ye had known the difference between a pure moral Precept and such a Precept as is nothing more than a Sign , a Shadow , like those of Sacrifices , or a mere positive Law that I am Lord of , and can take away , and give another at my pleasure , you would not have condemn'd the guiltless . For tho all God's mere positive Precepts have great Sanctity in them , and ought carefully to be kept ; yet when a simple moral Duty comes in competition with such as are but positive or ceremonial , the lesser must give place to the greater ; as we commonly say , Of two evils choose the least . But if the precise Seventh-day Sabbath was a pure moral Precept , equal with , and of the same nature of that Precept of shewing Mercy , there had been no ground for our Lord thus to have answered the Jews : for if it had been so , no doubt he would have said , I must indeed blame my Disciples , because they have broke one of God's righteous Precepts , whose Nature and Quality is above that of David's eating of Shew-bread , or Sacrifices . But he who was the great Expounder of the Law , knew best the vast difference between a moral Precept , and such as their Sabbath and Sacrifices were . Our late Annotators on this place , express themselves to this purpose : The meaning is , that God preferreth Mercy before Sacrifices ; where two Laws in respect of some Circumstances , seem to clash one with another , so as we cannot obey both , our Obedience is due to the more excellent Law. Now , saith our Saviour , the Law of Mercy is the more excellent Law ; God prefers it before Sacrifice ; which had you considered , you would never have accused my Disciples , who in this point are guiltless . Why a more excellent Law ? Is it not because the one is a moral Law proceeding from God's Nature , and the other but merely positive and Typical , and so arbitrary ? And why do the Annotators apply that to Sacrifices ? Our Lord remotely refers to that , but directly and immediatly to the Seventh-day Sabbath , and mentions Sacrifices to show that the precise Seventh-day Sabbath was no moral Law , but of the same nature with the Law of Sacrifices , and that of the Shew-bread . Besides , our Saviour's bringing in ( on this occasion ) those words , for the Son of Man is Lord even of the Sabbath , clearly shews that he as Mediator had power to change , dispose of , or take away the Law of the Seventh-day Sabbath : for what a Person is Lord of , he may do what he will with . So that it may be lawful for any man to do any work on that Day , when it ceas'd and was abolished , as indeed it now is , with all other Shadows and legal Ceremonies . But none sure will say , Christ as the Son of Man , or as Mediator , is Lord of any pure moral Precept ; so that he can give liberty to men to worship other Gods , or to make graven Images and bow down to them , or take God's holy Name in vain , or commit Murder , Adultery , or steal , &c. No , no , it would be Blasphemy with a witness to say this ; such is the vast difference between Laws that result from the nature of God , and mere positives , shadowy and Ceremonial Precepts , which were given for a time as an Act of God's Prerogative and good Pleasure , and when the Antitype is come , were to cease for ever . Obj. But what say some ? If Christ brake the Seventh-day Sabbath , he sinned : thus a rash Person lately exprest himself . Ans . 1. Because our Lord came not to destroy the Law , &c. but to fulfil it , and was obliged exactly to keep the whole moral Law of God ( that it might be imputed to us with his passive Obedience , to justify us before God , as his full and perfect Righteousness ) that therefore he was obliged to conform to all Typical and Ceremonial Laws , of which he himself was the Antitype , none I think ever asserted ; he had another way to fulfil all such Laws , than by his actual Obedience to them . And , 2. Let it be considered in respect to the Typical Sabbath , the Antitype being now come , which was that Evangelical Spiritual Rest in and by Christ , which all entered into that believed in him at that time : for having given rest to all that came to him , he had thereby in part fulfilled that figurative and typical Law ; and by his shewing such strange indifference about his observance thereof , and his carriage towards it at every turn , did clearly intimate that that Typical Sabbath was departing , or in a dying condition , tho not quite dead , till he himself suffered and dyed on the cross ; and was afterwards gradually , and decently buried , it having , as one observes , an honourable Funeral , when further light was given to God's People about it . But no more at this time . SERMON V. Six Arguments more to prove the Seventh-day Sabbath not moral . That it was a Sign and Shadow to Israel of the Covenant of Works . Gal. iv . 10 , 11. Ye observe days , and months , &c. THE last Day I gave four Reasons to prove that the simple moral part of the fourth Commandment lies not in the observation of the precise Seventh-day Sabbath . I have six more to add . Fifthly . That the precise Seventh-day Sabbath cannot be that part of the fourth Commandment which is purely moral , I argue thus : Whatsoever is a simple moral Precept , universally and perpetually obligatory , is by our Saviour or his Apostles confirmed or given forth anew in the New Testament ; but the Seventh-day Sabbath is not so confirm'd or given forth , therefore is not a simple moral Precept . To prove the Major , or first Proposition , let it be considered , that the moral Law is transfer'd from Moses to Jesus Christ , or taken out of Moses's hands as a Lawgiver , and put into the hands of Christ considered as Mediator : and this was signified by those words , The Priests Lips should keep knowledg , and they should seek the Law at his mouth ; for he is the Messenger of the Lord of Hosts . Whatsoever was doubtful , the High-Priest was to determine . In this the Priests under the Law were a Type of Christ , signifying that when Christ came , who is God's Messenger , all should receive the Law from his Mouth , who was to be the great Interpreter of it : and accordingly we find he opened the nature of the moral Law in Mat. 5. and other places , shewing the spirituality thereof ; and how men may be said to break the Commands against Adultery , Murder , &c. by the lusts and malice in their hearts , tho they never actually commit either of those Sins . Nay , I know not one simple moral Precept , which our Lord or his Apostles did not confirm or give forth anew , who no ways extenuated the guilt of the breach of it , but with far greater severity aggravated every transgression thereof . Paul shews how the wrath of God is revealed from Heaven against all ungodliness , and unrighteousness of Men. Now neither our Lord nor his Apostles seemed to confirm or give forth anew the old Jewish Seventh-day Sabbath ; but contrarywise , as I have shew'd , he seemed to excuse his Disciples when charged with the breach thereof , and allow'd others to do that which was deem'd unlawful on the Sabbath-day , as bearing a burden , &c. If our Adversaries can prove that every simple moral Precept of the Decalogue was not confirm'd by Christ or his Apostles , let them do it . Obj. I know they say , that neither Christ nor his Apostles ever confirmed , or gave out anew that Command , Thou shalt not make to thy self any graven Image , &c. Answ . As to Idols , they are directly forbid : An Idol is nothing in the world ; there is none other God but one . And St. John saith , Little Children , keep your selves from Idols : and again , Flee from Idolatry . Now what is a Graven Image but an Idol ? Every Graven Image made to be worshipped is an Idol , tho every Idol is not a Graven Image . Where do they read that an Image made of Bread is forbid in Moses's Law ? True , the second Command forbids all Idols , and all Idols are forbid in the Gospel . Nay , Idols are in a more nice manner defined and condemned in the Gospel , than by the Law of Moses . We read that a Man may idolize or make a God of his Belly ; and Paul declares that Covetousness is Idolatry . Object . But where do we read in the New Testament that it is unlawful for a Man to marry his own Sister ? Answ . 1. Where all Uncleanness , and Lusts of Concupiscence and Fornication are forbid , there a Man is forbid to marry his own Sister . 2. Is not this sort of Incest forbidden and condemned , 1 Cor. 5. 1. where the incestuous Person is condemned for marrying his Father's Wife ? If it be unlawful for a Man to marry his Brother's Wife , or his Father's Wife , it is unlawful to marry his own Sister , because nearer of kin . 3. All manner of Incest is forbid to believing Gentiles in Acts 15. 29. this was one of those things contain'd in the Law that is given forth anew to believing Gentiles . The Holy Ghost inspir'd the Apostles to write to the Gentiles to abstain from Blood , Meats offered to Idols , things strangled , and from Fornication : now Incest is by Paul call'd Fornication , 1 Cor. 5. 1. I hear there is Fornication amongst you , &c. Tho in strict speaking ( say our late Annotators ) by Fornication we mean Uncleanness of single Persons , yet by this word often in Scripture is understood all species of Uncleanness . Nor is it probable that the Holy Ghost refers to the Uncleanness of single Persons in Acts 15. but to somewhat more doubtful : and therefore I conceive all sorts of Incest in this place are forbidden . 4. If any should say , How can they know it was unlawful for a Man to marry his own Sister ? I answer : 'T is not only known ( as I have shew'd ) by the New Testament , and forbid there , but also by the very Light of Nature : for such Fornication , saith Paul , is not so much as once nam'd among the Gentiles ; that is , among the more civiliz'd Heathens , who had no other Law than the Light of Nature , which teaches Men to abhor such a Marriage . For doth the Light of Nature teach a Man that it is a shame to wear long Hair , and not teach him it is a shame to marry his own Sister ? 5. Moreover , tho I said the whole Moral Law is transfer'd from Moses as a Lawgiver , to Christ as Mediator ; yet the Old Testament and the Law as written by Moses , as well as the Prophets , are of great use in many respects : All Scripture is profitable for Doctrine , for Reproof , for Correction , and Instruction in Righteousness , &c. Sixthly , The Morality of the fourth Commandment consists not in the observation of the precise seventh Day , because that day was a sign or shadow of something to come . I did at first prove , in opening my Text , that the weekly Jewish Sabbath is comprehended in those days the false Brethren taught the Galatians to observe ; and gave many Arguments to evince , that tho there is one day in seven by a positive Law perpetually to be kept , yet the old Jewish seventh day from the Creation , and under the Covenant of Works , was a shadow of things to come . But I shall add here something out of an approved Author , further to confirm this : That Sabbath , saith he , and the particular seventh day which the Jews observed , was certainly of a shadowy nature ; being instituted at first with reference to Christ , as all other Shadows were , having a Type after fix'd to it . And of this we may safely expound that forementioned Text , Col. 2. 16. Let no man judg you in Meats or in Drinks , or in respect of an holy day , or New Moons or Sabbaths , which were shadows of things to come : but the Body is of Christ . The only question is , whether their weekly Sabbath was here intended . Some are jealous lest in pressing it so far , it should prove prejudicial to our weekly Christian Sabbath ; but this is a mere causless Jealousy . For let us ponder the scope and design of the place , and it will appear that the Apostles design is not to level Christian Days and Duties , but such as the Jews observ'd , and would have introduced with Circumcision . 'T is apparent that in all those three places , Rom. 14. 5 , 6. Gal. 4. 10 , 11. Col. 2. 16. he crys down the Ordinances of the Law or Old Testament , not the Institutions of the Gospel . Look what the Jewish false Teachers cry'd up , St. Paul cried down . So as to argue from hence against all difference of days under the Gospel , is evidently to stretch the Text beyond the Scope ; but to urge it against all Jewish holy days ( their weekly Sabbath and all ) is not to force it . For , 1. The Apostle seems to speak distinctly and distributively , enumerating the several sorts of days in observation among the Jews , Holy-days , New-Moons , Sabbaths : and the gradation from yearly Holy-days to monthly New-Moons , and from them to weekly Sabbaths , is visible enough to such as are not blinded with Prejudice . Mr. Shepherd speaks much to the same purpose : The plural term [ Sabbaths ] is usually put for the singular , the Sabbath or seventh day , now under dispute . Yea , I cannot find any one Text in all the New Testament , where it is applied in the same number to any other day or Sabbath , but the old Seventh-day Sabbath . * Seven or eight times the same word as is here set down in the plural number , is used for the old weekly Sabbath , and not so much as once for any yearly Sabbath : therefore in all reason that precise weekly Sabbath must be here ( I will not say included only , but ) principally intended . Even in the Old Testament , wherever New Moons and Sabbaths are coupled together ( unless the Phrase be figurative , as in Isa . 66. 23. ) the Jews weekly Sabbath is denoted by it , as appears by those Scriptures cited in the Margin † , in most of which their annual Sabbaths are excepted , and distinguished by another name , scil . [ Feasts ] to which answers the word Holy-days in this place , Col. 2. 16. For indeed the word in the Original signifies a Feast or Festival-day . Thus let Scripture expound Scripture , and Truth will be Truth in spite of Error : take the whole Sentence together , Holy-days , New-Moons , Sabbaths , and ( if it be an Old Testament Phrase ) it always implies the old Seventh-day Sabbath ; or take the word [ Sabbaths ] singly by it self , and ( if it be a New Testament Term , as 't is like it is ) it ever signifies the same seventh day ; unless when put for week , which here it cannot be . The Conclusion then is undeniable , that the Jews Seventh-day Sabbath was a shadowy Sabbath . Dr. Owen also repeats what some learned Men say upon this place , Let no Man judg you in Meats or Drinks , or in respect of an Holy-day , or the New-Moon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or of the Sabbath , or Sabbath-days , which were a shadow of things to come : but the Body is of Christ . From hence they affirm ( saith he ) it will follow , that there is nothing moral in the observation of the Sabbath , seeing it was a mere Type and Shadow , as were other Mosaical Institutions ; and also that it is absolutely abolished and taken away by Christ . And if they mean no more but that precise seventh Day , they were certainly right : Nay Dr. Owen himself , as I conceive , determines the matter so as to make that precise day refer to Moses , and his Oeconomy . But indeed I see some learned Men have wrote very darkly , because they strive to preserve a Sabbath in the Gospel-day , or a day of Rest , and of solemn Worship ; and that tho not simply , yet positively moral , from the fourth Command : and if by moral positive they mean one day in seven , which God from his Soveraign Pleasure will have perpetually observed as a day of Rest and solemn Worship , I am of their mind . Quest . But since the Jewish seventh Day was a Sign and a Shadow , what was it a Sign and Shadow of ? Answ . Before I give a direct Answer to this , let me premise one thing , which in a special manner we ought to regard , viz. that the Law of the Seventh-day Sabbath was bottom'd upon the Covenant of Works in that Ministration of it given to the whole House of Israel , as suting with their Ecclesiastical , Political , and Typical Church-state . And this Dr. Owen has fully proved , speaking of that Covenant : Now , saith he , this is not absolutely and merely a Law , but as it contain'd a Covenant between God and Man. A Law it might have been , and not a Covenant , which doth not necessarily follow upon either its instructive or preceptive Power . Yet it was originally given in the Counsel of God to that end , and accompanied with Promises and Threatnings , whence it had the nature of a Covenant . By virtue of this Law , as a Covenant , was the observation of a Sabbath prescribed , and required , as a token and pledg of God's Rest in that Covenant in the performance of the Works whereon it was instituted , and of Man's Interest in it — Again , he saith ; Seeing therefore that the Moral Law , as a Covenant between God and Man , requir'd this sacred Rest — we must inquire what place , as such , it had in the Mosaical Oeconomy , whereon the true Reason and Notion of the Sabbath doth depend : for the Sabbath being originally annexed to the Covenant between God and Man * , the Renovation of the Covenant doth necessarily require a special Renovation of the Sabbath ; and the change of the Covenant as to the nature of it , in like manner doth introduce a change of the Sabbath , &c. 1. From hence note , that Dr. Owen saith , the Law given Exod. 20. was a renewal of the Covenant of Works . 2. That the Seventh-day Sabbath was given as a Token or Pledg of that Covenant , and Rest . 3. That the Seventh-day Sabbath of Rest was not a Type of our Eternal Rest in Heaven , but a Type or Shadow of that true Spiritual Rest we enter into under the New Covenant when we believe in Christ ; and so this Rest is the Antitype of the Jewish Seventh-day Sabbath . My Brethren , this is that Rest of God which he referr'd to , and in which he takes up his delight and complacence . Moreover , God shewed his People Israel by their Sabbath , how impossible it was for them , by the Covenant of Works , to enter into this Rest , where they should utterly cease from sin : it was a sign between God and them , that they should perform the whole Obedience due under the Covenant of Works , signified by that Obligation , that in six days they should labour and do all they had to do , and then rest , denoting that the whole Law must be kept , or no rest : the man that doth them shall live by them , or have Life , Rest , and Peace on that Condition . This , I say , did signify Man's working for Life before he could enter into Rest ; for if they could do all they had to do , or God required of them , or answer all the Demands of the Law , then they should have Rest , Peace , and Justification thereby . Here you have the Six-days Labour , and the Seventh-day's Sabbath , it being an Epitome of the Covenant of Works : For their Sabbath , as Calvin shews , in the tenor of it , put them upon the highest Acts of Obedience , even to live and sin not , or cease from all Iniquity in Words , Thoughts , and Actions . Now if this did not tend to Bondage , and so was a Law against them , and contrary to them , nothing could ; but now in Christ , who hath kept the Law perfectly for us , or has done all we were to do , and suffer , we come to have true spiritual Rest and Peace . And , Our Lord , no doubt , alludes to this , Ma● . 11. 28 , 29. Come to me all ye that labour and are heavy laden , and I will give you rest . Brethren , mind those two words , labour and heavy laden . On the Jewish Sabbath no servile labour was to be done , nor any burdens to be born , signifying that Believers in Christ cease from labouring for Life , and must not bear any burden of Sin , either in respect of the guilt or fear of the punishment ; Christ having done all , and born the burden of all our sins in his own Body on the Tree ; so that we must cast our Burden on the Lord , and he will sustain us . And so we begin our Sabbath after all our Works are done , and Burdens born by our dear Lord , and blessed Surety , on the first Day of the Week , as he has directed us ; and from hence we work not for Life and Rest , but from Life , Rest and Peace . Therefore to answer that Question , what was the Jewish Sabbath a sign of ? you have in part heard , but shall yet more fully hear . 1. I affirm that it was a Sign of the Covenant of Works in that Ministration given to Israel , written and engraven in Tables of Stone . How often is that Sabbath called a Sign between God and them ; Exod. 31. 13. Verily my Sabbaths ye shall keep ; it is a Sign between me and you throughout your Generations . Again , vers . 17. 'T is a Sign between me and the Children of Israel . Ezek. 20. 12. Moreover also I gave them my Sabbath to be a Sign between me and them , that they might know that I am the Lord that sanctifieth them . But still it is enquired , what was it a Sign of ? Some say that Israel were in bondage in Egypt ; others , that God created the World in six days . Answ . I answer , but remotely , if at all , it was a Sign of either of them ; for they are laid down as the Reasons why God gave Israel their Sabbath , and not as a Sign of those things . But let it now be well considered , that God never since the Fall entered into a Covenant with any People , but he gave a Sign or Token of it . 1. When he entered into a Covenant with Noah ( and all the World in him ) that he would no more destroy the World by Water , he gave a Sign , viz. a Rainbow : this was a Covenant of external Favour , without any Restipulation . 2. When God entered into Covenant with Abraham , and with all his fleshly Seed as such , he gave them a Sign of that Covenant , namely Circumcision : this is that which we call the Covenant of Peculiarity ; tho we deny not but God entered into a Spiritual or Gospel-Covenant with Abraham , and with all his true spiritual Seed also , which contained only a free promise of Grace in Christ : but that Covenant with his natural Seed as such , is called the Covenant of Circumcision , because Circumcision was the Sign thereof . Moreover , they that can't see a twofold Covenant was made with Abraham , are strangely blinded . 3. And that there was a renewal of the Covenant of Works with the whole House of Israel given by Moses , contained in the 20th Chapter of Exodus , is most evident , tho not given for Life , but for other Reasons which I have mentioned : and this Covenant contained Ten Commandments , with the promise of Life upon the condition of universal Obedience thereunto . And to this all the People consented , and joined in with God by mutual Restipulation : And all the People answered with one voice , and said , All that the Lord hath said , we will do . And now I say , their Seventh-day Sabbath was given as a sign of this Ministration of the old Covenant of Works : and hence also as Circumcision , the sign of that Legal Typical Covenant made with Abraham and his fleshly Seed as such , is God's Covenant ; so the Seventh-day Sabbath is call'd also God's Covenant : Wherefore the Children of Israel shall keep the Sabbath to observe it throughout their Generations for a perpetual Covenant ; and this because it was a Sign or a Pledg to them of that Obligation they lay under to keep the whole Law. I might here add , that the Lord's-Supper is a sign of the Gospel-Covenant ; and it is also call'd the New Testament , or Covenant in Christ's Blood. And thus as Circumcision bound all to keep the whole Law that conformed to it , ( that being a sign of that part of the legal Covenant to Abraham and his natural Seed throughout their Generations ) so the Seventh-day Sabbath is a sign of the same legal Covenant in that Ministration with the House of Israel , Exod. 20. and obliged all that observe it , to keep the whole Law also . And that this is not my Judgment alone , take what Dr. Owen has said on this account . Whereas the Covenant which Man originally was taken into , was a Covenant of Works , wherein Rest with God depended absolutely on his doing all the Works he had to do by way of Legal Obedience , he was during the Dispensation of that Covenant tied up precisely to the observation of the seventh Day , or that which follow'd the whole work of Creation . And the seventh Day as such is a Token of the Rest promised in the Covenant of Works , and no other . And those who would advance that day again into a necessary observation , do consequentially introduce the whole Covenant of Works , and are become Debtors to the whole Law. For the Works of God which precede the seventh Day precisely , were those whereby Man was initiated into , and instructed in the Covenant of Works ; and the Day it self was a Token and Pledg of the Righteousness thereof , or a moral and natural sign of it , and of God's Rest therein , and of Man's with God thereby . And it is no Service to the Church of God , nor hath any tendency to the Honour of Christ in the Gospel , to endeavour a Reduction of us to the Covenant of Works . What is now become of Mr. Tillam's Flourish , who insults over such as call the Seventh-day Sabbath a sign ? The Sabbath is indeed ( saith he ) a sign of good things formerly produced , as the Creation , or else of good things at present enjoy'd , as God's sanctifying Grace ; but never was set up for a sign of good things to come , like the Ceremonial Sabbaths . I might here retort the vaunting Language of the Preacher of Peter's ( of cutting off Goliah's Head with his own Sword ) for if the Morality of the Sabbath cease , by being a sign to the Jews in their Generations , upon the same account must the whole Law cease to be moral , since God's Spirit hath set it also for a sign . Answ . 1. Tho the Marks of true Grace are call'd Signs , yet there is a great difference between them , and the Signs of Covenants . Miracles also are call'd Signs ; and God's People are set as Signs and Wonders : but what of this ? 2. He mistakes greatly when he affirms , that God saith the Sabbath was a sign of his sanctifying the whole House of Israel with his sanctifying Grace . Did God so sanctify them , or were they spiritually sanctified ? No , no , it signified that God took the whole Nation of Israel into an external , federal , and legal Relation to himself , or set them apart as so considered from all People in the World , to be his own People ; and in that Covenant-relation he was married to them , as he says elsewhere . 3. To sanctify , often in the Old Testament only refers to God's setting apart a Thing , a Person , &c. for himself , or to some holy legal Use or Service . Thus the seventh Day was sanctified , and the Priests , and Vessels of the Sanctuary , &c. were sanctified . And their Sabbath was a sign that they became God's People , in that legal and typical Covenant , or upon the terms of the Covenant of Works ; they promising that all the Lord commanded them they would do , which confirms what we said before . 4. Let none suppose that God took the whole House of Israel into a special Relation with himself , according to the tenor of the new Covenant , or Covenant of Grace ; or that that Covenant , Exod. 20. was the Covenant of Grace . Let them read what the Prophet Jeremiah saith : Behold , the days come , saith the Lord , that I will make a new Covenant with the House of Israel , and with the House of Judah : Not according to the Covenant that I made with their Fathers in the day I took them by the hand to bring them out of the Land of Egypt ; which my Covenant they broke , altho I was a Husband to them , saith the Lord. But this shall be my Covenant that I will make . — After those days , saith the Lord , I will put my Law into their inward parts , and write it in their Hearts ; and I will be their God , and they shall be my People . 1. Had the former Covenant been the Covenant of Grace , no doubt but they had abode in that Covenant to this day and for ever : but they are cut off , and now are in no actual Covenant relation with God at all . Sure the Covenant of Grace cannot be utterly broken . 2. Moreover then they should not have needed to look for the Law in two Tables of Stone , because that whole Moral Law should not only be written in the New Testament , the Book of the New Covenant , but in their Hearts also . 3. Now when a Covenant is abolished ( as the old Covenant is ) will any dare to plead for the sign of it , which obliges them to keep the whole Law ? No , plain it is , the sign , i. e. the old Sabbath , is gone with the Covenant it self . Quest . If the old Sabbath was a sign of that of which you say , what was it a Type or Shadow of ? Answ . It was a Type or Shadow of our blessed Rest in Christ : For we which have believed do enter into Rest . This is the Antitype of the seventh-day Rest , when no Labor is to be done , nor any burden of Sin to be born by Believers ; this is that Rest God is pleased with : and here we also rest from all Labour or Works of our own , as God did from his at first . Macarius saith , that Sabbath given to Moses was a Type and Shadow only of that real Rest given by God to the Soul. My Brethren , what comfort is here to you that enter into this Rest ? What Joy may hence spring in your Hearts , who are delivered from Bondage and grievous Burdens . Stand 〈◊〉 therefore in that Liberty wherewith Christ has made you free , and be not again entangled with the yoke of Bondage , lest Christ profit you nothing . Seventhly , I might prove that the Morality of the fourth Commandment consists not in the precise Seventh-day Sabbath , even from that Memorandum that is fix'd in the beginning of the Command , viz. Remember the Sabbath-day to keep it holy . Now tho one day in seven be by a positive Law made perpetually obligatory in the fourth Command , yet that is not , as so considered , a simple moral Precept , much less not the precise seventh Day ; and this because it is brought in with Remember , denoting clearly the difference between this Command as to any particular day , and that which is purely moral in this Command : for that which is connatural to us , or an inherent Law of Nature , is so engraven in our Hearts , that inlightned Persons especially are not very subject to forget it . But a mere positive Precept , which is not so written in our Hearts by Nature , we are too ready to forget ; therefore God ( as I conceive ) to this Precept added this , Remember the Sabbath-day to keep it holy . 'T is not said , Remember ye have no Gods but me ; or remember you do not take the Name of the Lord in vain ; or , remember you do not disobey your Father and Mother ; or that you do not steal , commit Adultery , Murder , &c. no such charge is given there ; why so ? because these Precepts being simply moral , are written in our Hearts . The word remember ( as one notes ) hath not primarily any reference either to the Works of God , or to the finishing his Works , but to God's destination of the Day to be in time to come the Churches Sabbath . — Not remember how your Fathers kept it , or God instituted it from the beginning ; but it is a new Ordinance , and of another nature , i. e. the chief of all Ceremonies , &c. Eighthly , To prove that the precise seventh Day is not a simple moral Precept , I argue thus : That which all Men throughout the World are not able precisely to observe or keep , or which is morally impossible for them so to do , can be no simple moral Precept : but all Men throughout the World are not able to observe the seventh precise Day from the Creation , it being morally impossible so to do ; therefore it is no simple moral Precept . I shall not so much insist on that part , that it is impossible for any Man , much less for the whole World , to know which is the precise seventh Day from the Creation , as what some learned Men have shewn , viz. that it is morally impossible to keep such a precise seventh Day . 1. This must be premised , that the Saturday Sabbatarians affirm , that the precise seventh Day is to be kept ( saying in this the Morality of the fourth Command lies ) which consists of 24 hours , and hath a Morning or Sun-rising , and an Evening or Sun-setting , throughout the whole year ; and it was that precise day of the week in which God rested from all his Works . Now , as one observes , in some habitable Regions , and under some Climates , the year is not distinguished by weeks , containing each of them seven days ; neither are there several natural days of twenty four hours , consisting of Morning and Evening , by means of the rising and setting of the Sun ; as these Instances and Examples following do declare . Continuance of the Sun above the Horizon . 1. deg . 70. In the Southern part 〈◊〉 Groinland , Finmark , Lapland : and in the North of Russia and Tartaria , one day lasteth from the 10th of May unto July 14. 〈◊〉 five of our days . 2. deg . 75. In the North of Groinland the Isle of Chery , Nova Zembla , Lancas●er and Horse-Sounds ; the day continueth from April 21 , until August the 2d ; of our day 102. 3. deg . 80. In the North of Bassins●Bay and Greenland , the day continueth from April the 6th , until August 17 , and of our days 133. 4. deg . 85. In Regions and Places undiscovered , the day continueth from March 23. until August 31. of our days 161. 5. deg . 90. Under this Degree , the day continueth from March the 10th , until September the 13th , of our days 187. Now from the Premisses this Argument ariseth . The Law of the fourth Commandment enjoyneth the observation of such a Sabbath day , as is distinguished from the other days of the week , by morning and evening , by the rising and setting of the Sun , and by the presence and absence thereof , within the space of every 24 hours . But in many Regions of the World , and under sundry Climats , there are no ordinary Weeks containing seven particular days , distinguished each from other by morning and evening , and by the rising and setting , and by the presence and departure of the Sun. Therefore the Sabbath-day of the fourth Commandment cannot be observed in many Regions of the universal World , by such Nations as live under a Climate where there are no such Weeks and Days as the Law of the fourth Commandment enjoineth to be observed . For the Subject of that Commandment is a natural day of 24 hours : and where that subject is wanting , how is it possible for any Law that wanteth its proper Subject to be in force ? Now if any shall conceive , that altho in the Regions and Climates aforesaid , there be no such particular day as is expressed in the fourth Commandment ; yet there is a sufficient and equivalent space of time , which may be measured by hours : My answer is , That the Law of the Decalogue requireth the keeping holy of such a Seventh-day , as is distinguished from the day before , and the day after , by a new return , arising , presence , and going down of the Sun : But Time and Hours in general , do not yield or constitute such a Day . And saith another Author ; There is no moral Law of Nature in Scripture , but is it self possible to all in all parts of the World , in regard of the thing commanded : But a natural Sabbath-day , as made to consist of 24 hours , or of a Day and a Night , is absolutely , impossible for some men in some parts of the World to be observed . If it be objected , That this makes equally against the first Day as against the Seventh ; I answer , We do not say the observation of the first Day is a moral Precept , but merely positive . No doubt but the Seventh-day was instituted for Israel , whose Habitation was fixed in the Land of Canaan . See a late Author on the Sabbath ; The day of God's Rest , saith he , which is the seventh Day from the Creation , is the same universal Day with all People ; but it can't be the same Day of the week with all People . If the Day of God's Rest be Saturday with some , it must needs be Friday or Sunday with others . So likewise the time of Christ's coming to Judgment ; if it be , saith he , on the Saturday with some , it will be on Friday or Sunday with others . This he proves , because the Earth is not plain but round . The Jews , saith he , neither did nor could keep the very Seventh-day on which God rested in all places ; but as we , according to God's Command , work six days and rest the Seventh , so did they : And as Sunday with Christians was ever the day following six days of labour , so was the Saturday with the Jews . If this be so , it can't be deny'd that the Seventh-day of God's resting cannot be kept by all , nor do any know they do keep it . Ninthly , The morality of the fourth Commandment consists not in the precise Seventh-day Sabbath , because of Christ's Lordship over it as Mediator . That Commandment over which Christ was absolute Lord , as the Son of Man , cannot be moral : for a moral Precept is part of God's Eternal Law , over which the Son of Man can have no power , saith a Learned Author , being made under the Law. But Christ as the Son of Man , was Lord of the Sabbath , as himself twice has told us . Object . So it is said , he is Lord of the dead and living . Answ . This , saith our Author , is to play with the ambiguity of the words . 'T is one thing for Christ to be Lord of the Church , to guide , govern , perfect , quicken , raise , and glorify her , Eph. 1. 20 , 21 , 22. and another to be Lord of a Law or Constitution , to moderate , dispense with , order , alter and abolish it : for in what other Construction can any one be said to be Lord of a Law ? Obj. Christ can't be said to refer to this , because he had not then abrogated the Sabbath . Answ . 1. I have shewed that spiritual Rest ( signified by the seventh-day's Rest ) was given to all them that believed in Christ ; so that the Antitype being come , the Type was a flying away , and was in a dying state at that very time ; tho all typical Ordinances were not utterly abolished till his Death and Resurrection . 2. 'T is as if our Lord should have said , you magnify the Sabbath as if that was one of the greatest Commandments , and the main end of Man's Creation ; but you must know the Sabbath was made for Man , and not Man for the Sabbath , as were all legal Rites and Ceremonies . And if it be thus , I that am the Messiah , am by my Office Lord of the Sabbath ; and I can and will abrogate it , and appoint another day in its room . Certainly Man was made to discharge all pure moral Precepts , they being originally stampt on his Heart ; as Christ , who was made under the Law , was ordain'd to keep the Law for us , and not the Law made for him . Man was made in the Image of God , and under a holy Law , and Covenant of perfect Obedience , to serve his Creator ; and by the observation of that holy Law written in his Heart , as the Law of his very Creation , he bore the Image of God in the World , serving him in Righteousness and Holiness to the Glory of his Name , and for this he was made ; yet Man was not made for the Sabbath , but the Sabbath for him , i. e. for his good , in respect to his Body and Soul : ( 1. ) As to his outward Rest , &c. ( 2. ) As a help to discharge all Duties of instituted Worship the better for the good of his Soul : ( 3. ) And chiefly to point out or shadow forth to him the true Rest by Jesus Christ ; and so that typical Sabbath was to remain no longer than till that true Rest was come and finally established , for then it could be of no further use to Man , for which end it was chiefly appointed for him . Object . I know some object from these words ▪ the Sabbath was made for Man , that therefore it was for every Man. Answ . The Woman was made for Man also , but must every man have a Wife therefore ? God ne'r design'd that for such to whom he hath given the Gift to live without marrying . So neither were all Men to have this Sabbath ; no , none but they to whom it was given : tho it was made for Man , yet not for every Man in the World , but only for the whole House of Israel , and the proselyted Stranger within their Gate , as I shall shew in the next place . Tenthly , The pure Morality of the fourth Command consists not in the observation of the precise Seventh-day Sabbath , because it lies not in one day in seven , but in a sufficient time for Rest , and the Worship of God ; tho I do assert , and stedfastly believe , that by a positive Precept contain'd in the fourth Commandment , one day in seven God will have observed to the end of the World , which I think is the sum 〈◊〉 what the Learned mean by a Law positive ●●ral : Not that precise day ; for mind the words Exod. 20. Remember the Sabbath-day to keep it holy . In this Clause it does not directly point at one peculiar day more than another : the Light of Nature requires a time , and God positively lays claim to a seventh day , or one day in seven , perpetually to be observed as a day of Rest and solemn Worship . And tho the last of seven was that precise Day injoyn'd under the old Covenant upon the People of Israel , yet that Sabbath was not to continue longer than till the Antitype came ; and it being a sign and shadow , it is , as I have proved , done away . Dr. Owen , speaking of the Seventh-day Sabbath , saith , That Day was not directly nor absolutely required in the Decalogue , but consequentially , only by way of appropriation to the Mosaical Oeconomy , whereunto it was then annexed . The Command is to observe the Sabbath-day ; God blessed the Sabbath-day . And the mention of the seventh Day in the body of the Command fixes the number of the Days in whose Revolution a Sabbatical Rest returns , but determines not an everlasting order in them , seeing the order relating to the old Creation is inconsistent with the Law , Reason , and Worship of the new . And if the seventh Day , and the Sabbath , as some pretend , are the same , the sense of the Command in the inforcing part of it is , but the seventh Day is the seventh Day of the Lord thy God , which is none at all . So , as he and all learned Men generally say , 't is not the precise seventh Day , but one day in seven , which is perpetually obligatory in the fourth Commandment . Mind the words again , wherein the substance , or the essential part of this Command is expressed : Six days shalt thou labour , but a seventh is a Sabbath ; 't is not in the original [ the seventh ] but seventh , denoting not a monthly or yearly , but a weekly Sabbath : the Phrase is exclusive , as one observes , implying thus much , i. e. Thou art not bound to keep the sixth day , or one in six , or the tenth , or one in ten , but the seventh , that is , one in seven , or one in a week . The term seventh is opposed to all other numbers , either ninth , or twentieth , as also to the six working days , which clearly intend such a number , as six in seven ; so the seventh , as one in seven . Suppose I give or lend a poor Man seven Pounds , on condition that he improves one Pound for me : now by the seventh is intended one in seven ; so doth God here intend one day in seven for a holy Rest to himself . Tho I deny not the last of seven , or one after six working days was given to the People of Israel ; yet it was a sign they should keep the whole Law , and was a shadow of that spiritual and antitypical Rest we have in Christ ; and so was upon a special occasion imposed on them , with the greatest strictness and severest Penalty . But let it be considered , that which is signified in the fourth Command , as perpetually obliging us , is , that we observe one day in seven as a day of Rest to the Lord. Let me give you one parallel case more , viz. the Law of Tithes . Now God required the tenth of their Increase : but will any Man say , God intended any one precise tenth ? No , begin where you will , the tenth Sheaf or Lamb is the Lord's . So here , God will have one day in seven ; but the reason why he fixed on the last of the seven under the old Covenant , I have shewed ; and shall further shew why he chuseth the first of seven in the new Covenant , neither being expressed in the essential and first part of the fourth Command . Had God chose now one in six , or one in nine , he had altered , as one observes , the substance of this Command . It is needless to recite the words of all * those who hold that one in seven , not the precise last day of the seven , is perpetually to be observ'd , and that the old seventh Day is abolished : but I shall observe what Mr. Warren saith , viz. Thus I grant the time of Worship , a Sabbath it self , being an inseparable Adjunct of solemn Worship , is perpetual : but the old Day , the seventh from the Creation , was made mutable — and we have a Sabbath still , a literal Sabbath ; but the old Sabbaths and old Sacrifices being Twins , tho both honourable and serviceable in their Generations , as they liv'd together and dy'd together , let both together in God's Name be buried in the Grave of Christ , so as never to rise up again : but let our Gospel-worship and Gospel-Sabbath take life from our Saviour's Resurrection , which brought with it a new Creation , a new World , making all things new . But to wave this a little , 't is well observ'd by Dr. Wallis : He 'll say perhaps [ i. e. Mr. Banfield ] the Jews observed such a seventh Day from the Creation , and that was their Sabbath : But that is more than he or I know , or any Man living . They had I grant a circulation of seven days , but from what Epocha we cannot tell . And when Moses tells them on the sixth day , To morrow is the Rest of the holy Sabbath , it seems to be the fixing of a new Epocha from the first raining of Manna ; and then all his Arguments from the continual observation of the Sabbath from the Creation till that time , are at an end , i. e. whether this from the first raining of Manna be the same with that from the Creation : And there is six to one odds , that it is not . 1. Observe , that at the opening and giving forth of the Command , Exod. 20. 8. 't is said , Remember the Sabbath-day , that is , the day of holy Rest of God's appointing . 2. In the Conclusion of the Command , v. 11. Wherefore the Lord blessed and sanctified the Sabbath-day ; 't is not expressed the seventh day , but the Sabbath-day of holy Rest : this is evident , that neither in the opening nor shutting up the Commandment ( where we have the moral substance of it ) is there mention of any particular Day at all . 3. What intervenes and comes in by way of explication , or inforcement of Obedience , between the opening and shutting up of the Command , ought to be observed ; as , 1. In what Revolution of time God had appointed this day of holy Rest to be observ'd , and that is one whole day of seven ; of every seven days six for Labour , one for Rest — not one in ten , or one in twenty , but one in seven , one day in every week . 2. I observe the inforcement of Obedience to the Command from God's resting the seventh day : Here I acknowledg the last of seven is mentioned , but not as any branch of the unchangeable moral substance of the Command , nor the observation of it directly , but only consequentially , being instituted before , as is acknowledged by all . And it must be owned that the last of seven here mentioned , had first of all the honour to be the day of God's appointing , and accordingly was observed till the time came that another day , the first of seven , was to succeed in the rome of it . Note , 1. As was said before , neither in giving forth , nor shutting up the Commandment , is there any mention of a precise , or particular Day . 2. Nor in any thing that intervenes between . 3. Nor in any thing that expresses the Revolution of Time , wherein the day of holy Rest is to be observed . Six days shalt thou labor . Thus I understand this Limitation , or Rule for Direction . 1. Six days shalt thou labor , unless God otherwise appoint ; and he did appoint in the old Administration other days to be kept holy , which tho not always , yet some times fell out on some or other of the six working days , &c. 2. Further , Six days shalt thou labor , no excluding the solemn Worship of God out of those six days ; for it would be no Sin to hear a Sermon , or set some hour apart for Prayer any of these six days , as it is for a Man to work upon that day of seven which God sets apart for himself . 3. And yet further , which is most of all to be taken notice of ; six days , &c. rest one , not injoyning the last of seven ( which was instituted before ) but only six parts of the time shall be for your selves , the seventh shall be mine : So Gen. 47. 14. you shall have four parts , saith Joseph , the fifth shall be Pharaoh's ; let all be divided into five parts , four shall be for your selves , the fifth shall be for the King ; not telling them which fifth , but only one of five . Thus Lev. 23. 27. let all be divided into ten , you shall have nine , the tenth shall be the Lord's ; not appointing them which tenth , but only one of ten — So here I find not one word for the last of seven . Moreover , I perceive nothing at all in God's Example for it , nothing there but one day in seven : but when the last day of seven is required of Israel , that refers to the Covenant of Works , their labouring first , doing all they had to do , and so to rest , which was a sign ( as I have proved ) of the Covenant of Works , and a Pledg of their Obligation in their Restipulation with God , according to the Tenour of that conditional Covenant : hence their Sabbath was called a perpetual Covenant , and with that Covenant it is gone for ever . Yet one day in seven , as a day of Rest and solemn Worship , is still to be the Lord 's by virtue of the fourth Command : and tho God's Example of resting is mentioned , yet it must be acknowledg'd to relate to some special end and purpose , which may not only refer to Man's good , but to God's ceasing from the Work of Creation for ever ; which being the first and greatest Work then done , the day of his finishing his Work was to be observ'd upon that reason . But when Christ God-man came , and also had finished the Work of Redemption , and ceased from his Work , as God did from his ; there is the same moral reason why the Day in which he rested from redeeming , i.e. the first day of seven , should be our day of Rest , because this is a far greater Work than that of Creation , as shall be made plain and clear hereafter . For we in Gospel-days ( as foretold ) shall not remember the old Heavens and the old Earth any more , the new carrying away the Glory of that ; i.e. remember them no more by the observation of that old seventh day . To this purpose Mr. B. of Dorchester . Now I say God's Example under the Covenant of Works in working six days , and then resting , is no ways obligatory on us , tho it was on Israel under the same old Covenant . But we must ground and bottom our Observation of one Day in seven upon Christ's ceasing and resting from his Works , and his Institution of a new Day upon the tenor or nature of the Covenant of Grace , to rest first , and then work six days , not for Rest , or to rest , &c. but from that Rest Christ enter'd into on the first day of the week , when our Rest and Justification was compleated , which we enter actually into when we first believe . Now the reason ( saith Mr. B. to Mr. Banfield ) why herein I dissent from you , 't is this , God blessed the seventh Day and sanctified it , but not as it was the last day of the seven , but as it was the day of his Rest , declaring thereby Creation-work to be perfected . Neither was his resting , so far as I can see , the ground of his blessing and sanctifying it , but as consider'd in conjunction with the reason of his Rest , i.e. his finishing his Creation ; and also with the Result and Consequence of his Rest , viz. his magnifying and honouring that day , for the time being , above all other days , for the greatest work in being . For , 1. God's resting cannot refer to any thing but his ceasing from creating-work ; because otherwise he ceaseth not working * ; and his Example of resting , as some learned Men observe , is not alledged here to lay an obligation on our Conscience , that that same Day we must observe for ever . 2. It seems to relate to what God himself did , rather than any way propounded as an Argument to prove that for which 't is urged . Take a parallel case , 1 Cor. 11. 23. where we have the Institution of the Lord's-Supper repeated out of the Evangelists , and Christ's Example is related as to the time when , which was not only in the Night , but that particular Night in which he was betray'd . Now this is not recorded as a binding Rule on us for our Imitation . That is historically related , and so may this of God's Example in the fourth Commandment . There is one thing more worth noting . Dr. Twiss , Dr. Owen , and many other learned Men cannot see how it can be said that God sanctified the seventh day , Gen. 2. but that it must refer to Adam in Innocence , as his duty to keep it , and not that God then only by Destination , Decree and Purpose , set it apart for his Church and People to observe in after-times — Now grant it was , as I have last hinted , pray do not they say as much as this comes to in respect of the Gospel-Sabbath ? Do not they say , that in the fourth Command ( both in the first part , and close of that Precept ) God only set apart or sanctified one day in seven , and so conclude the original Sanctification of the first day of the week is comprehended in the fourth Commandment ? ( which I will not deny ) but was not this near 2000 years before he design'd his People should observe it , or that it was the absolute Duty of any so to do ? And as there was an interval from Adam to Moses , of such a state of God's People and things , as render'd them not capable to observe the Seventh-day Sabbath according to the Law of it ; so there was an interval of such a state of the Church and things under the legal Covenant , from Moses to Christ , as render'd them not capable to observe the Lord's-day according to the design and purport of God therein , tho that Day was by God's Destination set apart long before . Eleventhly , Whatsoever is a simple moral Precept , or one of the ten Commandments , as materially so , the Holy Ghost doth convince all Believers of now under the Gospel ( as I have shew'd before ) and also he reproves them for the neglect or breach of all such Precepts : but the Holy Ghost doth not convince Believers 't is their Duty to observe the Seventh-day Sabbath , for reprove them for the neglect or breach of ●t , tho they work and bear Burdens on that as well as on any other day of the week ; therefore 't is no moral Precept . Twelfthly , That which is a pure moral Precept is written in the Hearts of all true Believers by the Holy Ghost . God promised in Gospel-times he would not write his Law in Tables of Stone , put in the fleshly Tables of our Hearts : now the Law of the Seventh-day Sabbath is not written in the Hearts of Believers by the Spirit , therefore 't is no moral Precept . Tillam saith , the moral Law is written in the Hearts of all Believers , and so saith Mr. Soarsby , and they say right ; yea even the whole moral Law , we being created again in Christ Jesus in the Image of God : but no Law of the Seventh-day Sabbath is written in our Hearts ; Ergo , To conclude , we may hereby learn to distinguish between those parts contain'd in some of the ten Commandments that are simply moral , and oblige us as the Law is in Christ's hand , and what was judicial . For , 1. The Preface to the whole Ten was Judicial . 2. The second Command obliged the Jews to observe the whole Ceremonial Law ; and that part of God's visiting the Sins of the Fathers on the Children unto the third and fourth Generation , belonged to the Covenant of Works , and not to us . 3. That in the fourth Command also of the seventh precise day belonged to the Covenant of Works , and so to them only . 4. The Promise annexed to the fifth only belonged to the Israelites that inherited the Land of Canaan . 5. In the tenth Commandment , Vsury or Interest of Mony , Houses , &c. was forbid to the Jews from their poor Brethren ; but that was only a Judicial Law , and is no Law to us . Thus we may see that the moral Law is only a Law to us as in the hand of Jesus Christ . SERMON VI. Proving that the Law of the Decalogue was given to no People but the People of Israel : That the Moral Law is transferr'd from Moses into the Hand of Christ as Mediator . Gal. iv . 10 , 11. Ye observe days , and months , &c. THat it is not the Duty of believing Gentiles to keep the old Seventh-day Sabbath , I have proved by many Reasons : The fourth was , it is not their Duty by virtue of the Decalogue given to the People of Israel in Exod. 20. First , Because the precise Seventh-day Sabbath is not the moral part of the fourth Commandment ; this I have proved by Twelve Arguments . I shall now proceed and give you the next Reason why it is not the Duty of believing Gentiles to keep the Seventh-day Sabbath from hence . Secondly , It cannot be their Duty to keep that Day from thence , because the Law of the Decalogue ( and particularly the Seventh-day Sabbath mentioned therein ) was given to no People or Nation , but the People of Israel only , and the proselyted Stranger . 1. I shall prove this directly from express Texts out of the Old Testament . 2. From direct and express Texts out of the New Testament . 3. I shall answer some of the chiefest Objections brought by the Seventh-day Sabbatarians against what I shall say . But before I proceed let me premise two things . 1. That all the World were under the Law of the first Covenant as made with the first Adam , the common Head of all Mankind ; and that the substance of that natural and simple moral Law is written in the Hearts of all his Off-spring , tho much darken'd by the Fall and actual Sin , especially in some . 2. That whatsoever is naturally or simply Moral , contained in the Decalogue , is given forth by Jesus Christ anew in the New Testament , as I have proved ; and as so consider'd , the sum or substance of those Ten words are obligatory on all Mankind . Now , First , As to the Proofs out of the Old Testament . 1. The very Preface to the Decalogue declares to whom all the Commandments contained therein was given , viz. those very People God brought out of the Land of Egypt ; that People which he sanctified or set apart for himself above all People on the Earth ; as also by the promise annexed to the fifth Commandment , viz. That thy days may be long in the Land which the Lord thy God giveth thee . This shews the Laws of the Decalogue were only given to the People of Israel . Again , 2. 'T is said , What Nation is there so great , that hath Statutes and Judgments so righteous , as this Law which is set before you this Day ? Now if this Law was given to all People in the World , or to any one Nation or People besides Israel , then the whole World ( or that particular People as well as the Israelites ) had Laws and Statutes as great and righteous as Israel had , tho they might not have them in so clear a Revelation or manner as they had . 3. It is expresly said , He shewed his Word to Jacob , his Statutes and his Judgments unto Israel : He hath not dealt so with any other Nation , and for his Judgments they have not known them . Praise ye the Lord. How vain as well as sinful is it to go about to contradict God's Word ? Here it is laid down Affirmatively and Negatively , It was given to Israel , and not to any other Nation , &c. Dr. Chamberlen saith , It was given to Israel as a Privilege only , and to other Nations by way of Punishment to judg them by it . Answ . Men may say what they please after this manner : But I shall prove that no Nation or People but that of Israel ( who were under that Law ) shall be judged by it . 4. How often doth God by Moses , and other of his Servants , declare that the Sabbath was given to Israel ? It is a Sign between me and the Children of Israel , &c. Also Nehemiah speaking of Israel , saith , God made known to them his holy Sabbath : To them ; and the Psalmist says , not to any other Nation . Take two or three Arguments further to evince this . 1. The Law of the Decalogue was given only to a People in covenant with God : and because the whole House of Jacob were taken into that legal typical Covenant which peculiarly referr'd to that People ; therefore God gave them that Law , and the Sabbath , as a Sign that God sanctified and set them apart to be a peculiar People to himself ; and as a Sign also of that Obligation they were laid under to keep it , as I have proved . But God entered into no such Covenant with any other People or Nation under Heaven ; therefore the Law of the Decalogue could not concern any besides the House of Israel only . Were the Heathen Gentiles , or Believing Gentiles , under that ministration of the Legal Covenant given by Moses to Israel ? No , until Christ came , no other People were in covenant with God at all . 2. Because 't is expresly said , that the Sabbath , Exod. 20. was given to the Jews and Proselyte Stranger ; To thee and thy Man-servant , and Maid-servant , and Stranger that is within thy Gate : Not any Gentiles , or Strangers without the Pale of the Jewish Church , but only them who were within their Gate . So that God doth implicitly declare he injoyns none else to observe it . 3. The Law of the Decalogue could not be given to all or any other People , because God did not give any Command to Moses , or to any of his Servants , to promulge , declare , or make known that Law , or the Sabbath , to any other People in the World but the Jews only . No Law can bind without Promulgation : the Gospel is of a large extent , as appears by the Commission , Go into all the World , &c. Go teach all Nations , &c. Thus our Lord hath appointed the Promulgation of the Gospel , but not a word of any such Commission for the Promulgation of the Law of Moses given Exod. 20. 4. Because Moses was never made or appointed a Lawgiver to any other People but Israel only : He was a Ruler over none but the Jews , and the Decalogue was but part of the Jewish Law as written in Tables of Stone . Others may say , Who made thee a Ruler over us , or a Legislator , or deputed Officer from God to us ? 4. The Decalogue , and consequently the Sabbath , could not be given to any other People , because it referr'd to a People in a Church-state , having many other Laws , Statutes , and Judgments annexed unto it ; the punishment for the breach of each Precept thereof being death : he that broke the Sabbath must die . Now certainly if that Law had been given to other Nations or People , God would have put them also into such a Church-state as the Israelites were , and have given them like Statutes , Judgments , and Officers to execute those Judgments : but this he did not do . 5. Besides ( as one observes ) there were Ceremonies belonging to the Sabbath , that were essential to the right keeping of it , which were not enjoined on the Gentiles , except Proselytes . That Law given to all People , must have the same Services , Rites and Ceremonies essentially annexed to it , given to them also ; but those Services , Rites , and Ceremonies , were given to none but the Jews . Otherwise , as he observes , there would be two sorts of Worship acceptable to God ; and then it would follow also that God was more severe to Israel than to others , by imposing more hard and costly Services on them than on the Gentiles . 6. Take here what Mr. Bunyan hath said : Good Nehemiah threatned the Gentiles that were Merchants for lying then about the Walls of the City , for that by that means they were a Temptation to the Jews to break their Sabbath ; yet he still charges the breach thereof upon his own People , Nehem. 13. 16 , 17 , &c. Can it be imagined , had the Gentiles been concerned by a Divine Law to keep this Sabbath , that so holy and good a Man as Nehemiah would let them escape without a rebuke for so notorious a Transgression ? Moreover , in the Prophet Ezekiel , ch . 20. 10 , 11 , 12. 't is said , I gave my Sabbaths to be a Sign between me and them , that they might know that I am the Lord that sanctified them . Before I close with this , take what two or three learned Writers have declared in confirmation of what I say . A Law which in it self was general and universal , equally pertains to Jews and Gentiles ; the latter , which knew not the Law , doing by nature the things contained in the Law , as St. Paul has told us : but this Law published on Mount Sinai , and as delivered by the hand of Moses , obliged those of the house of Israel only . Take what another saith : As neither the Judicial , nor Ceremonial , so nor the Moral Law contained in the Decalogue , doth concern us Christians , as given by Moses to the Jews , but only so far forth as it is consonant to the Law of Nature , which bind all alike , and was afterwards ratified by Christ our King. The Reason he asserts this , was to prove the Gentiles were never obliged to observe their Sabbath . Let me add what Mr. Baxter hath wrote : He saith , That the Fourth Commandment of Moses bindeth us not to the Seventh-day Sabbath , because that Moses's Law never bound any but the Jews , and those Proselytes that made themselves Inhabitants of their Land , or voluntarily subjected themselves to their Policy . For Moses was Ruler of none but the Jews , nor a Legislator or deputed Officer from God to any other Nation . The Decalogue was but part of the Jewish Law , if you consider it not as written in Nature , but in Tables of Stone ; and the Jewish Law was given as a Law to no other People but to them . It was a national Law , as they were a peculiar People and holy Nation ; so that even in Moses's days it bound no other Nations of the World ; therefore it needed no abrogation to the Gentiles , but a declaration that it did not bind them . 7. To close with what we find in the Old Testament about this : 'T is worthy our noting , that God told the Israelites that those Seven Nations of Canaan , whom they should drive out , were defiled with all those Sins and Abominations that he commanded them to abstain from ; i. e. they had violated all natural or simple moral Precepts . But God never charged them with the Sin of breaking the Jews Sabbath : So that from thence I infer the Decalogue was not given to them , and so not the Sabbath . Secondly , I shall prove out of the New Testament , that the Law of Moses , i. e. the Decalogue , was given to none but the Jews or People of Israel . 1. See Rom. 9. To whom pertaineth the giving forth of the Law , &c. speaking of the Israelites : to whom , that is by way of contradistinction to any other People ; or to them and none else . 2. Upon this very account Paul shews that the Jews had the advantage of all other People ; What advantage then hath the Jew ? &c. Much every way , chiefly because to them were committed the Oracles of God. Now Stephen shews by the Oracles of God are meant the Ten words , who told the Jews , Their Fathers received on Mount Sinai the lively Oracles , to deliver them , saith he , to us , i. e. us Jews . Now I argue thus : If the Gentiles had the same lively Oracles , or Oracles of God given to them , then in this the Jews had not the advantage above the Gentiles . He doth not speak of the Advantage the Jews had as to the clearest Revelation of those Oracles to them , above the Gentiles , but of the giving of them to the Jews and not to the Gentiles . 3. Again , two or three times Paul expresly affirms that the Gentiles had not the Law , and were without the Law : For when the Gentiles which have not the Law , &c. Rom. 2. 14. What is more plainly expressed ? The Gentiles , he saith , had not the Law , that is , as given by Moses , tho they had the Law written in their Hearts . So elsewhere he says , Vnto the Jew I became a Jew , that I might gain the Jews ; to them that are under the Law , as under the Law , &c. to them that are without the Law , as without the Law ; being not without Law to God , but under the Law to Christ ; that I might gain them that are without the Law. Three times he here affirms the Gentiles are without the Law. Object . He means the Ceremonial Law. Answ . True , they were without that Law as well as the Decalogue Law : but he cannot here refer to the Ceremonial Law , because it is such a Law as the Gentiles were under to Christ , or as it is in the hand of Christ ; which must intend the Moral Law , for no Gentile Believer or Unbeliever was under the Ceremonial Law to Christ , because utterly abolished , but so is not the Moral Law : in which sense we are without the Law to God , but under the Law to , or as it is in the hand of Christ . 4. Take this Argument : That Law which the Gentiles shall not be judged by , they were never under ; but the Gentiles shall not be judged by the Law of Moses , therefore they were never under that Law. For proof of the major Proposition , see what Paul saith : For as many as have sinned without Law , shall be judged without Law ; and as many as have sinned in the Law , shall be judged by the Law. By the first he means the Gentiles , and by the latter the Jews . And from hence the Apostle proceeds to evince , that as the Gentiles shew'd the Works of the Law written in their Hearts , they should be judged by that Law , but not as that Law was formerly written by Moses in two Tables of Stone , ver . 15. As to the minor Proposition ; can any suppose , that if the Gentiles had been under Moses's Law , yet they should not be judged by it ? Sure none can . Obj. If the Gentiles were not under the Law , Christ came not to redeem them ; for he came to redeem none but such as were under the Law , Gal. 4. 5. Answ . The old World was under the Law and Covenant of Works , and the Curse thereof , in the first Adam : it was his first Transgression that brought all the World under the Curse of the Law , or breach of the first Covenant ; and not the Law as given by Moses , tho that Law , 't is true , pronounceth that Curse afresh on those that continued not in all things contain'd therein . For by one Man's Offence Death reigned by one , &c. By one Man Sin entered into the World , and Death by Sin — Therefore as by the Offence of one Judgment came upon all Men to Condemnation , &c. Thus we were all under the Law of the first Covenant , and as the Law is written in our Hearts ; but we were not all under that Ministration of the Law given by Moses . Obj. If all the World became guilty by the breach of Moses's Law , then all the World was under it : but this Paul affirms , Rom. 3. 19. Now we know whatsoever things the Law saith , it saith to them who are under the Law , that every mouth may be stopped , and all the World may become guilty before God. Answ . Paul in the precedent Chapter , and what goes before in this , had proved that the Gentiles were under Sin , and were all guilty before God for violating the Law written in their Hearts : See Chap. 2. 12. and 3. 10. Well what of this ? the Gentiles then were cast and found guilty that way ; yet they were not all , but part of the whole World. And from hence he in this 19th Verse comes again to speak of the Jews who were under Moses's Law , and saith , What the Law ( that is Moses's Law ) saith , it saith to them who are under it ( meaning the Jews ) and what the Consequence of this is he shews , i. e. that every mouth might be stopped ; not the mouths of the Gentiles only , but the mouths of the Jews also , that so all the World , that is both Jews and Gentiles , might become guilty before God. I hope all are and will be convinc'd that this is directly the meaning of Paul , if they consider the scope and coherence of the Text. And thus I have clearly proved that the Law of the Decalogue , or Moses's Law , was not given to any but the Jews and proselyte Strangers ; and therefore from that it cannot be the Duty of believing Gentiles to keep the Seventh-day Sabbath . Object . But it is again objected , That the Apostle James injoineth the Royal Law upon believing Gentiles ; and the Royal Law is the Law of the Decalogue , therefore all were under the Law of the Decalogue , which forbids Adultery , Murder , &c. Answ . 1. It is a hard case that Men , to prove their fond Notions , should put such an Interpretation on a Text of Scripture , as is directly contrary to other plain Texts : for unless they can prove we mistake those Scriptures newly mentioned , which say that Moses's Law was only given to the Jews , and not to the Gentiles , besure they urge this to no purpose , but mistake the sense of the Apostle , as others do about what he says concerning Justification . 2. We never deny'd , but readily grant that all believing Gentiles are oblig'd to keep the whole moral Law , or all simple moral Precepts , as they are in the hand of our Lord , that one Lawgiver , of which this Apostle speaks : but I have proved that the precise Seventh-day Sabbath is not a simple moral Precept , nor any part of the Morality of the fourth Commandment , and therefore not intended here . Therefore it followeth , that Man may fulfil the Royal Law according to the Scripture , and yet not observe the Seventh-day Sabbath . 3. The Apostle James clears the matter himself : So speak and so do , as they that shall be judged by the Law of Liberty , ver . 12. He can refer in these words to no Law but that of Christ , or rather Christ's Gospel ; or to the Law as in his hands , who hath fulfilled the whole Law for us by his own perfect Obedience : and hence we are delivered from the Law as in the hand of Moses ; because as so considered it was not a Law of Liberty , but a Law of Bondage , or that which gender'd to Bondage . And he shews it is a Rule of Righteousness to us only , as Christ is our Lawgiver , whose Law is a Law of Liberty : but as he that offended in one point , was guilty of the breach of the whole Law ; there he clearly alludes to the Law as in Moses's hand , and as a Covenant of Works . We are not to do , nor speak , nor live , as the Law in Moses's hands directs , or as he was a Lawgiver ; for then we should be under perpetual Bondage : and nothing is more plain , than that Moses's Law , as to the strict observance of its Precepts , brought the Jews into Bondage ; 't is call'd a Yoke of Bondage , Gal. 5. 1 , &c. But so speak , and so do , as they who shall be judged by the Law of Liberty , that is , the Gospel ; for not by the Law as in Moses's hand , but by the Gospel we shall be judged at the last day , who live only under that Ministration . And from hence let such as keep the Seventh-day Sabbath , take heed lest they are brought into Bondage , by obliging themselves to observe the whole Law ; since I have prov'd it was appointed as a sign or pledg of the Covenant of Works , binding them to universal and perfect Obedience , who were on their Sabbath-day not to think their own Thoughts , nor speak their own Words , but to make the Law of God their delight so as not to sin ; which none ever did , or could do , save Jesus Christ , who thus kept the Sabbath , even as long as he liv'd for us on the Earth , that we might enter into his Rest , or into the Anti●●pical Sabbath . Thirdly , The third Argument to prove it is not the Duty of Gentile Believers to keep the Seventh-day Sabbath from the fourth Commandment in the Decalogue , is , Because that Law , as there written and given , is taken out of the hand of Moses as a Lawgiver , as well as it was a Covenant of Works , and put into the hand of Christ as Mediator . My Brethren , could our Adversaries prove that the Law on Mount Sinai was given to all the World , and so to believing Gentiles ( which I have shewn it was not ) yet this would not in the least do their business : for the believing Jews are now no longer under the Law , no not as the moral Law was given by Moses as a Rule of Life , any more than they are not under it as a Covenant of Works . 1. Indeed my Work is partly done in this respect already , by what I have said in opening the plain sense of the Apostle James in that place just now mentioned . 2. This appears , because we have but one Lawgiver , namely Jesus Christ : The Lord is Judg , the Lord is our Lawgiver , the Lord is our King , he will save us ; that is , Jehovah our Righteousness , who came to save us . There is one Lawgiver , who is able to save and to destroy . Now is not this our Lord Jesus Christ ? Obj. He doth not say we have but one . Answ . But 't is imply'd . Paul says , there is one God , and one Mediator : Doth not this imply that there is but one God , and but one Mediator ? Who are you now that will introduce another Lawgiver , a Co-partner , or a Co-rival with Christ , to partake of part of his Honour ? 3. Because our Lord declares that all Power is given to him in Heaven and Earth , Mat. 28. 18 , 19. all Power consider'd as Mediator : for as he is God , it was not given to him , but was his own essentially . But this is a Power delegated to him , i. e. all Power as sole Lord and Lawgiver to his Church , who only is the Head thereof : therefore we must look to him for Laws , and how to be governed . He governed by a Substitute before , but now being come himself , the Substitute is utterly devested of his Power . 4. The Moral Law as a Rule of Righteousness , must only be in the hand of Christ , because our Lord saith , the Law and the Prophets were until John , Luke 16. 16. that is , Moses and the Prophets were as Teachers , by whom God spake to the People ; that is , at the time of their Ministration and Prophecy : but now the date of their Ministration is near expir'd ; they have Moses and the Prophets . But in the Transfiguration ( which was a Figure or Representation of Christ's glorious Gospel-Church or Kingdom , and his Ministration ) Moses disappear'd with Elias , who being one of the chiefest Prophets , might signify all the rest , and John also . The Disciples would have three Tabernacles , one for Moses , one for Elias , and one for Christ : i. e. they would have been under their Ministrations as Lawgivers and Teachers , and would have them to share with Christ of that Glory . But lo , a Voice was heard from the Cloud saying , This is my beloved Son , hear him ; and when they lifted up their Eyes , they saw no man but Jesus only . Moses and Elias were gone ; and tho the Writings of Moses and the Prophets are of great use still for Comfort and Instruction , &c. yet now God only speaks to us by his Son , whom he hath appointed Heir of all things . On him all the Father's Love and Glory doth terminate : no Lord , no Ruler , no Lawgiver but he is to be heard ; he being the Truth it self , and having receiv'd the whole Counsel of the Father , has revealed all things that we are to believe and practise . He is the great Prophet Moses spoke of , whom we are to hear in all things . Must we 〈◊〉 to Moses to know how Christ is to govern ●s Church , or take any Law from him ? No , ●is would be to eclipse the Glory of Christ . 5. Because the Servant was not to abide in the ●ouse for ever , viz. as a Lawgiver : that is , ●s Ministration of the Law was to cease . 6. Because the moral Law ( or the Decalogue ) 〈◊〉 deliver'd by Moses , had several things in it ●at only pertained to the Israelites , or to the ●gal Church-state of the Jews , and was given ●y him as a Covenant of Works : mind the Preface to that Law , Exod. 20. and the Pro●ise annexed to the fifth Commandment , Ho●our thy Father and thy Mother , that thy days ●ay be long in the Land which the Lord thy God ●veth thee . These things shew that the Law ●ven by Moses was not to last but till the end 〈◊〉 that Dispensation , and Church-state . 7. Because we are not come to Mount Sinai , ●ot to receive the Law as there delivered ; but ●e are come to Mount Sion , to the Gospel-●ispensation , and so to hear him only that speak●h from Heaven . But such as keep the old Sabbath , go for it to Mount Sinai , and are ●earers not of Christ , but of Moses in that ●ase . 8. Because the whole Law is changed , or the ●●d Covenant ; and all the Laws and Precepts ●hat belonged peculiarly to that , as the old Sabbath did , are abolished . Therefore if any Man be in Christ , he is of the new Creation , or 〈◊〉 new Creature : Old things are passed away , and behold all things are become new . The old Church and old Church-Membership , Rites , Privileges , and Ordinances , both the old Jewish Worship , and old Day of Worship , are gone for ever ; and a new Church-state , new Ordinances , a new Worship , and a new Day of Worship are introduced in their stead . Now since the old Sabbath was a Sign of the old Covenant , nay called the Covenant , be sure that is gone : wherefore the Children of Israel shall keep the Sabbath throughout their Generations for a perpetual Covenant . It belonged to the old Creation in a peculiar sense ; and from hence , upon the bringing in the new Creation , and making all things new , this Sabbath cannot remain ; the old Jewish , Legal , Typical Church-Worship , and Day of Worship went off all together . Can any think that the old Sabbath still remains , which was the sign of the old Covenant ? This is strange ; if it doth remain , be sure the Penalty annexed for the breach of it remains also : but the Penalty can't remain , therefore the Sabbath is gone . Take away the Penalty of a Law , and what is become of that Law ? is it not abrogated ? Now the Penalty being corporal Death , the Sabbath is gone , because the Gospel-Church has no such Policy or political Power to inflict any such Punishment on Sabbath-breaking . A Sabbatarian being in Prison with Mr. Tho. Grantham , he professed much Love to him . Ah , said Grantham , thou wouldst kill me . Who I , said he , what kill my Brother ? or to that effect . Saith the other , Had you the Power of the Civil Magistracy in your hand , and should I break your Sabbath , what would you do with me ? Said he , I confess Justice must take place . It is well they have not that Power in their hands . 9. Because Christ as a Testator hath made another Will , which is his last Will and Testament ; and this makes all Precepts void that were given in the Old Testament , and are not given forth or repeated in the new . All know that no Legacy bequeathed in a former Will , that is left out in a last Will , is recoverable . Upon this account it is you have argued that the Law for Tithes is not in force now , nor Infant Churchmembership , nor an external Canaan flowing with Milk and Honey ; or have Ministers Sons a right to succeed in the Ministry , and many other things , because they are not Legacies left in Christ's last Will and Testament , tho they were in the Old Testament . So the old Sabbath , being left out in Christ's last Testament , is no Legacy left to us . 10. That the Decalogue-Law is transferred from Moses to Christ , appears by the manner of the writing of the one and the other . Moses had it to give as it was written in two Tables of Stone by the Finger of God : Christ hath wrote it not in Stone , but in the fleshly Tables of our Hearts by the Holy Spirit ; which was signified by God's writing of it with is Finger , the Spirit being called the Finger of God : If I by the Finger of God cast out Devils , &c. To close this , take what Mr. B. hath said , viz. The whole Law of Moses , formally as such , ●s ceased or abrogated by Christ ; I say as such , because materially the same things that are in that Law , may be the matter of the Law of Nature , and the Law of Christ , of which I shall speak anon . That the whole Law of Moses as such is ab●ogated , is most clearly proved : By the frequent arguings of Paul , who ever speaketh of that Law as ceased , without excepting any part ; and Christ saith , Luke 16. 16. The Law and the Prophets were until John ; that is , were the chief Doctrine of the Church till then . The Law was given by Moses , but Grace and Truth came by Jesus Christ . No Jew would have understood this , if the word [ Law ] had not contained the Decalogue . So , John 7. 19 , 23 , 24. Acts 15. 5. it was the whole Law of Moses as such , which by Circumcision they would have bound men to , Gal. 5. 3. The Gentiles are said to sin without Law , even when they broke the Law of Nature , meaning [ without Moses's Law. ] In all these Scriptures it 's not part , but the whole Law of Moses which Paul excludeth ; which I acknowledged to the Antinomians , tho they take me for their too great Adversary . * . 3. More particularly , there are some Texts which express the cessation of the Decalogue as it was Moses ' s Law , 2 Cor. 3. 7 , 11. Not in Tables of Stone , but in the fleshly Tables of the Heart — But if the ministration of Death written and engraven in Stone was glorious , so that the Children of Israel could not stedfastly behold the face of Moses , for the glory of his Countenance , which was to be done away ( or is done away . ) They that say the Glory , and not the Law , is here said to be done away , speak against the plain scope of the Text : For the Glory of Moses's Face , and the glorious manner of deliverance , ceased in a few days , which is not the Cessation here intended . But as Dr. Hammond speaketh [ that Glory , and that Law so gloriously delivered , is done away ] and this the 11th Verse fully expresseth : For if that which is done away was glorious , ( or by Glory ) much more that which remaineth is glorious ( or is Glory . ) So that as it is not only the Glory , but the glorious Law , Gospel , or Testament which is said to remain ; so it is not only the Glory , but the Law which is said to be done away : And this is the Law which was written in Stone . Nothing but partial Violence can evade the force of this Text. So Heb. 7. 11 , 12. [ under it ] ( the Levitical Priesthood ) the People received the Law — And the Priesthood being changed , there is made of necessity a change also of the Law. Ver. 18. For there is verily a disannulling of the Commandment going before , for the weakness and the unprofitableness thereof : For the Law made nothing perfect , but the bringing a better hope did . And so much was Jesus made a Surety of a better Testament . In all this it is plain , that it is the whole Frame of the Mosaical Law that is changed , and the New Testament set up in its stead . Heb. 9. 18 , 19. Neither was the first Testament dedicated without Blood : For when Moses had spoken every Precept to all the People according to the Law , &c. Here the Law , before said to be changed , is said to contain every Precept . And , Ephes . 2. 15. it is the Law of Commandments contained in Ordinances , which Christ abolished in his Flesh ; which cannot be exclusive of the chief part thereof . Object . This is the Doctrine of the Antinomians that the Law is abrogated , even the Moral Law. Answ . It is the Doctrin of the true Antinomians , that we are under no Divine Law , neither of Nature nor of Christ : But it is the Doctrin of Paul and all Christians , that the Jewish Mosaical Law is abolished . Object . But do not all Divines say that the Moral Law is of perpetual Obligation ? Answ . Yes ; because it is God's Law of Nature , and the Law of Christ . Object . But do not most say , that the Decalogue written in Stone is the Moral Law , and of perpetual Obligation ? Answ . Yes ; for by the word [ Moral ] they mean [ Natural ] , and so take Moral not in the large sense , as signifying a Law de moribus , as all Laws are whatsoever ; but in a narrower sense , as signifying that which by nature is of universal and perpetual Obligation . So that they mean , not that it is perpetual as it is Moses's Law , and written in Stone formally , but as it is that which is natural : And they mean , that materially the Decalogue containeth the same Law which is the Law of Nature ; and therefore it is materially in force still . But they except still certain Points and Circumstances in it , as the prefatory Reason , I am the Lord your God that brought you out of the Land of Egypt , and especially this of the Seventh-day Sabbath . Quest . How far then are we bound to keep the Law ? Answ . ( 1. ) As it is the Law of Nature . ( 2. ) As it is own'd by Christ , and made part of his Law : And therefore no more of it bindeth directly , than we can prove to be either the Law of Nature , or the Law of Christ . — Thus Mr. B. Object . But Christ saith , he came not to destroy the Law and the Prophets , but to fulfil them ; and that not one jot or tittle of the Law shall pass away till all be fulfilled . Answ . The whole Moral Law Christ hath fulfilled in our Nature , for us , and in our stead , in his Life : And by his Death , he hath antitypically fulfilled all the Prophecies concerning himself in reference to such things ; and hath abolished the Ceremonial Law also ; for till then not a tittle of that could pass away . Is a fulfilling the Law a destroying it ? Besides , all simple moral Precepts of the Law ( as in Christ's hand ) stand firm for ever ; therefore he came not to destroy the Law : yet is he the end of it for Righteousness to every one that believeth ; tho as a Rule of Life in his hands , it obligeth them perpetually . Moreover , Brethren , 't is said , the Law enter'd , that the Offence might abound , &c. and the Commandment came , &c. Now this entering of the Law , and coming of the Commandment , chiefly refers to the Law as it is in Christ's hand , set home with Power by the Spirit upon the Conscience . The bare entrance of the Law on Mount Sinai , as in Moses's hand , was with Thundering and Lightning , but without Rain , I mean without Contrition or Brokenness of heart . Men may read Moses's Law , and hear it preach'd every day ; nay write it on the Walls of their Houses , and carry it in their Bosoms ; but yet it may have no operations on their Hearts : no , 't is the Ministration of the Law in Christ's hand by his Spirit , that wounds the Conscience , pierces and melts the hard Heart , that God's Law may be written there . The Ministration of the Law in Christ's hand answers the chief design of God in giving it forth , and renders the Minstration of it by Moses of little or no use : for as in his hand , it is done away ; but the Law by the Spirit greatens Sin , or makes Sin abound , and Grace superabound . Sin thus by the Law becomes exceeding sinful ; and it doth not only wound , but slay the Soul : Sin taking occasion by the Commandment , deceived me , and by it slew me : Wherefore the Law is holy , &c. O blessed be God for the Law as it is in Christ's hand ! Thus Sin reviv'd , 〈◊〉 I dy'd , saith Paul ; I dy'd as to any hope of Justification , or eternal Life by the Law. The Jews who had the Law only as in Moses's hand , were puff'd up or fill'd with Pride : they ( as Paul before Conversion , or the coming of the Commandment in and by the Spirit , as in Christ's hand ) were alive ; so he thought himself alive , in a justified state ; but when the Commandment came , it was then quite otherwise with him . So that Christ came not to destroy the Law , but to fulfil it , and also to make it of great use to all that receive the Spirit of Christ : which Spirit is a Spirit of burning , before it is a Spirit of Consolation ; or a Spirit of Bo●dage , before it is the Spirit of Adoption , and so a Schoolmaster to bring us to Christ . Thus we do not make void the Law through Faith , but establish it . God in Christ hath magnified the Law , and made it honourable , and that three ways . 1. In sending his own Son in our Nature to keep it perfectly , and to die for our breach thereof ; Christ was made under the Law to this very end . O how doth it magnify the Law , to see Godman thus conform to it , and die to bear the Penalty thereof for us ? 2. He magnifieth the Law in putting it into the hands of his own Son , as Mediator , to give it forth . Doth not the Dignity and Glory of the Lawgiver add to the Glory of the Law given ? Is not Christ a more glorious Person than Moses ? See Heb. 1. 8 , 9 , 10. & 2. 2 , 3. — This Man was accounted worthy of more Glory than Moses , Heb. 3. 3. But alas ! some would have Moses partake of some part of Christ's Glory ; he must be their Lawgiver . 3. By making of it , as in Christ's hand , of far greater use to Believers , as I have shewed , than ever it was in the hands of Moses , and so to answer God's Design in it . Let me only add , that all Moses's Law , even the Decalogue , was political , as one observes . God's Law was for the particular political Government of the Jewish Nation , as a typical Church and political Body ; and therefore when their Kingdom or Policy ceased , the Law as Political , and their figurative Sabbath could not continue any longer . And thus I close with the fourth general Argument , viz. It is not the Duty of believing Gentiles to keep the Seventh-day Sabbath from the Law of the Decalogue given by Moses , Exod. 20. Fifthly , It is not their Duty to keep it by any Precept given by Christ , or Precedent we have in the New Testament . 1. That which is urged concerning Christ's not coming to destroy the Law , &c. we have answer'd ; as also that of Paul , we do not make void the Law through Faith. That Text also we have answer'd , and turn'd the Sword against our Adversaries , which says , the Son of Man is Lord even of the Sabbath , and the Sabbath was 〈◊〉 made for Man. 3. And also their great Proof in that of James , if ye fulfil the Royal Law , Jam. 2. 8 , 10. This I have given a full Answer to in this Discourse . 4. I proceed to another pretended Argument , viz. Pray that your flight be not in the Winter , nor on the Sabbath-day , Mat. 24. 20. Answ . This Text some learned Men have not , I am satisfied , given the right sense of . But let us premise three things : 1. That Christ gave the old Names to Jewish Ordinances very often , and so did his Apostles . 2. That our Lord well knew how superstitiously zealous the unbelieving Jews were and would remain for their Sabbath . Now pray mind the scope of this Text : Christ shews how sudden their flight would be , when Jerusalem was to be destroyed , ver . 16 , 17. and v. 19. he saith , Wo to them that are with Child , and them that give suck in those days . But pray that your flight be not in the Winter , nor on the Sabbath-day : for then shall be great Tribulation . 3. It is evident there is the same reason they should pray that their flight be not in the Winter , as not on the Jewish Sabbath-day . Why , not in the Winter ? because of the difficulties of the Ways ; they might be deep and unpassable then , whereby their Escape might be hinder'd . Why not on the Sabbath-day ? because , say some , their Consciences would not admit them to fly then further than a Sabbath-day's Journy . It is strange to me that our Lord should tell them a little before , that it was lawful to save the Life of a sorry Animal , a Brute , on the Sabbath-day , and bid a Man take up his Bed or bear a Burden on the Sabbath ; and now hint that it was not lawful , or that they would so think , to save their Lives by flying on the Sabbath-day : believe this who will. Was it not lawful to pull an Ox , or Sheep out of a Pit on the Sabbath-day ; or for Men to carry their Goods out of their Houses on the Sabbath-day , if a Fire should then happen ? I do not think they were ever so superstitiously blind . Nay , to preserve human Life our Lord shew'd was much more lawful on that day than the Life of Beasts . But , say some , it would be grievous and uncomfortable to them to fly on that day in which they used to find so much delight . Answ . Our Lord gives a direct contrary Reason , i.e. for then will be great Tribulation : the unbelieving Jews , should they fly on their Sabbath , would severely handle them , may be knock them on the head ; on this account our Lord bids them so to pray : therefore this could not be the meaning of it . Moreover , he knew his own Disciples before that time came , would be convinced that the Jewish Sabbath was ceased with other Legal Rites . Therefore this I take to be the direct meaning of our blessed Lord , viz. Because on the Jewish Sabbath-day , the unbelieving Jews , among whom you will remain ( or many of you ) when the Destruction of the City comes , may be so strict and superstitious as to keep watch and ward at every Gate and Way , that you will not be able to escape , at least not above one of their Sabbath-day's Journey ; therefore pray your flight be not on that day . This is all I can see in this Text. Both David and Elijah were fain to fly on the Sabbath-day . Besides , some learned Men from this Passage argue for the Christian Sabbath , as 't is not unknown to our Opponents , as Dr. Twiss , and many more ; and that our Lord alludes to that Sabbath that he knew his Disciples would observe after his Death : but I rather adhere to the former Exposition . Obj. But the Women rested on the Sabbath-day , according to the Commandment , Luke 23. 56. Answ . The Men themselves ( I mean the Disciples ) before our Lord suffer'd , were so ignorant that they knew not their Lord should die ; and some a great while after did not know that they should preach to the Gentiles : and is it any wonder that these good Women should not know so soon that the Sabbath was abrogated ? Some after that were zealous for Circumcision , &c. and is that an Argument that Circumcision is our Duty ? Besides , no new day for solemn Worship was then appointed , nor till after our Lord rose from the dead . Object . Paul , as his manner was , and other Apostles , observed the Jews Sabbath-day ; they preached in the Temple and Synagogue of the Jews on the Sabbath-day . Answ . 1. They never taught the Jews nor Gentiles to observe the Seventh-day Sabbath . 2. No one Church , as we read of , ever met to celebrate any Gospel-Ordinance on the Jewish Sabbath-day . 3. There is not one word of any Saint that ever kept it . 4. All that is on Record is , that the Apostles preached to the Jews on that day . Why so ? because they could not preach to them but when assembled together ; and having a Commission first to preach the Gospel to them , they went into the Temple , and into their Synagogue , and preach'd to them on that day ; and so did Paul at Mars-hill to the Athenians , as well as to the Jews on their Sabbath . 'T is said , that Paul , as his manner was , went in unto them , and three Sabbath-days reasoned with them out of the Scriptures : Not , saith one , to solemnize the Sabbath after the Jewish manner ( from the observation whereof the Apostles , because of the Authority committed to them by Christ , were far enough ) especially when Paul himself did most severely reprove the Colossians and Galations , because some among them stood for the Sabbath , and other Feasts of the Jews ; but because they then had a fit occasion of communing with the Jews met together , that after the readings of the Law were over , they might preach the Gospel with more fruit in such a concourse of People , which upon other days they could not so easily obtain ; and for no other end , as from the alledged Testimony is evident . Which things let the Reader seriously weigh : for at any time , or in what place soever they could , they preached the Gospel to the Jews ; therefore on the Sabbaths , as well in their Synagogues as elsewhere : the Apostles were not wanting in the Office of preaching ; for this cause they tarried certain days among the Macedonians , because no fit occasion for preaching the Gospel offered — which the Apostles every where greedily sought after : they preached Christ on the Sabbath days out of the City , by a River side , to Women which resorted to publick Prayers . So Paul hastened to keep the Feast of Pentecost at Jerusalem , only that he might have many Jews ( who liv'd dispersed in divers places of the World ) there together , and so preach the Gospel to them . — Chrysostom says , What means Paul 's hastning to this Feast ? it was not for the Feasts , but for the Multitudes — he made haste to preach the Word . Now had any Text said that Paul must needs hast to Jerusalem to keep the Sabbath among the Jews , what Improvement would the Sabbatarians have made of it ? yet that no more would prove the Sabbath ought to be kept than the Feast of Pentecost . See what Paul saith , Rom. 16. 8. But I will tarry at Ephesus will Pentecost ; for a great door and effectual is opened to me . This shews what his reason was to keep that Feast , and also in preaching on their Sabbaths . Object . But he calls it the Sabbath . Answ . So he calls that Feast Pentecost , and Circumcision by its own Name ; must we therefore keep Pentecost , and be circumcised ? It was only for distinction-sake , the old Names of Jewish Rites being still kept up by the Jews . Object . But the Gentiles also desired the same Word might be preach'd to them the next Sabbath : sure if the Apostles had kept the first day , they would rather have desir'd that Paul should preach to them the next first day . Answ . Paul was but newly come into those parts , and there was no Gospel-Church there ; nor can any think that those poor unbelieving Gentiles should have heard of any other day observ'd than the Jewish Sabbath , for they liv'd among the Jews ; and if it is said , the whole City the next Sabbath came together : and no doubt but 't was in the Synagogue of the Jews in which they met , some of the Gentiles being Proselytes to the Jewish Religion . So that it is evident this is nothing to their purpose ; for here is no more ground from hence for us to keep the Jewish Sabbath , than to meet in Jewish Synagogues . Moreover , Dr. Young has one Passage worth observation : saith he , Justin Martyr had satisfied with little ado Trypho the Jew , that counselled him to observe their Sabbath : for it had been enough for Justin Martyr to have answer'd the Jew , that the Christian Church did observe the Sabbath ; yet this he grants not , but plainly denies that the Jewish Sabbath ought by the Christians to be observ'd . The same , saith he , do other Fathers against the Jews , &c. There are one or two more pretended Reasons out of the New Testament , brought to prove that we ought to observe the seventh Day : but no more at this time . SERMON VII . Containing ten Arguments against the observance of the Jewish Sabbath . The Law of the Seventh-day Sabbath not written in the Hearts of Believers , or God's new Covenant Children , which is in Answer to the sixth and last pretended Proof for our Observation thereof . Twelve dangerous Consequences that necessarily follow their Principle , who assert the precise Seventh-day Sabbath is a pure moral Precept . Gal. iv . 10 , 11. Ye observe days , and months , &c. BRethren , I have answer'd several pretended Proofs brought from the New Testament for the observation of the old Jewish Sabbath . I shall mention one morc , viz. Object . 5. It is objected further , That it is certain that the Jews kept Sabbaths at the time of Paul's writing his Epistles , and were zealous for all the Law. Thus Mr. Soarsby . Ans . 1. May be 't is aptly enough put in Sabbaths , as comprehending other Sabbaths as well as the Jews weekly Sabbath . 2. But were they not as zealous for Circumcision also ? Nay , the Objection allows they were zealous for the whole Law ; and it is not deny'd but Paul was forced to comply with their weakness for a time , till they were fully formed as to the Cessation or Abrogation of ●ose legal Rites , nay of the whole Law as in ●e hand of Moses . So that Paul's forbearance with them in their ●fancy and Weakness , is weakly urged . These being the chief Proofs I find brought 〈◊〉 prove it our Duty to keep the seventh Day out 〈◊〉 the New Testament , I shall add divers Arguments in opposition to what they say on this ●●count . 1st . Our Saviour's Carriage and Behaviour ●owards the old Sabbath , and his Expressions about it , which I have mention'd , shews he was far from confirming that either as a Moral , or Gospel Duty . 2dly . Paul's declaring against all Jewish Days without exception , as Shadows , &c. may con●●nce all that he observ'd it not in compliance with the Law of Moses , or as a Command given to him by Christ the only Lawgiver . 3dly . His putting the Estimation of the Jewish Sabbath-day among Meats and Drinks , or as indifferent things , which a Christian may do or ●ot do , shews that Sabbath was gone . I do believe when Paul saith , One man esteemeth one day above another , and another esteemeth every day alike , that he intends not all days of ●he week without exception , but every day ●ave the first day , or the Lord's-day ; because ●e speaks of Jewish Rites , Days , and Scruples about Meats and Drinks among them . For ●e gave Command about the solemn Duties and Observation of the first Day of the week to all the Churches , as I shall prove . 1. Therefore let none once think that Paul was for the observance of no special day above others , in the Worship of God , in the Gospel-Dispensation . 2. Neither let any conclude from hence , th●● he gave liberty to the Saints to keep the Jewish Sabbath any further than they looked upon 〈◊〉 as an indifferent thing ; nor any longer th● till their Understanding was further inlight●●● and their Consciences better informed . F●● how severe was he with those ( as in my Te●● who lay any stress upon it , i.e. as a moral D●ty , or of necessity to a holy Life ? 4thly . This appears , because Christ , who received from his Father the whole Will of God and was faithful as a Son in declaring all thing commanded him , hath not commanded us ( 〈◊〉 given the least ground or reason for us to believe we ought ) to keep the Seventh-day Sabbath . Besides , he confirms afresh all simple moral Precepts , &c. as I have shew'd Observe what he saith ; For all things th● 〈◊〉 have heard of my Father I have made 〈◊〉 unto you . The Father that sent me , he gave 〈◊〉 Commandement what I should say , and what 〈◊〉 should speak . 5thly . We read Acts 15. 1 , &c. of fal●● Brethren that went from Jerusalem , and taugh● the believing Gentiles , that unless they were circumcised and kept the Law of Moses , they coul● not be saved ; or that it was needful for them 〈◊〉 to do , ver . 15. 1. Pray observe the matter well : for no● we may expect to hear , if ever , whether 〈◊〉 be the Duty of believing Gentiles or not 〈◊〉 keep the Seventh-day Sabbath , because th●● was none of the least Precepts of the Law 〈◊〉 Moses ; and this was one thing , no doubt which these false Brethren taught them to observe . 2. All the great and chief Apostles meet together abont this matter , and consulted what Answer to send ; and they had the extraordinary presence of the Holy Ghost with them , ●o dictated to them what to write . 3. And this was the Result , viz. For it seem'd ●●d to the Holy Ghost and to us , to lay upon you greater Burden than these necessary things , that ●abstain from Meats offer'd to Idols , and from ●ood , and from things strangled , and from For●cation ; from which if ye keep your selves , ye ●ll do well . Fare ye well . Note , these things were forbidden in the ●●w , and these things they commanded them ●t to do ; but not one word that they should ●●ep the Sabbath given in Moses's Law : this is ●ne of those things they should observe . therefore it is not the Counsel or Mind of the ●oly Ghost that Gentile Believers should keep at Day . 6thly . Paul says positively , that he had not ●●nned to declare to the Saints all the Counsel of ●d . And how he kept back nothing that was pro●able to them , but had shewed them all things , &c. ●ow I challenge any Man in the World to ●ew that Paul ever made known , or shew'd ●em this thing , viz. that it was their Duty to ●●ep the Seventh-day Sabbath : therefore I in●●r , this is none of the Counsel of God , nor ●ofitable to Believers in Gospel-days . From ●hence I argue thus , i.e. Arg. 1. Paul declared all , or the whole Coun●● of God : Paul did not declare the Seventh-●●bbath ; Ergo , that is none of the Counsel of ●od . 2. If he did declare the Seventh-day Sabbath , 〈◊〉 make it known to the Saints to be God's Coun●● , some one Man or another can shew us the ●ace where it is written : but no one Man can ●●ew us the place where it is written that he declared or made known to the Saints that the seventh-day Sabbath was the Counsel of God Ergo , it is none of the Counsel of God to 〈◊〉 Saints or Gospel-Believers . 7thly . The holy Spirit , saith our Lord , 〈◊〉 receive of mine , and shew it unto you . Again 〈◊〉 saith , The Spirit of Truth shall guide you 〈◊〉 all Truth . But the Spirit of Truth neither guides Believers into the observation of the seventh Day , &c. in the Word or New Testament ; nor by his inward Motions , Influence and Operations on their Hearts : therefore it 〈◊〉 none of their Duty to observe that Day . 8thly . If not one Gospel-Church observed 〈◊〉 Seventh-day Sabbath in meeting together as 〈◊〉 Church , to discharge the Duties of 〈◊〉 Worship ; then it is not the Duty of Believer● in Gospel-days to observe it . — But not on● Gospel-Church , &c. observ'd the Seventh-day Sabbath , &c. Therefore 't is not Believers Duty in Gospel-days to observe it . Let them shew us where one Gospel-Church did observe that day in meeting together , as 〈◊〉 Church , to discharge the Duties of Gospel Worship , and I will give up the Cause . So much in this respect there is in an Apostolical Precedent in my Judgment : for what was the Practice of one Church as a Church was the Duty and Practice of every Church . 9thly . Gentile Believers ought not to observe the Seventh-day Sabbath , because the Churches in the Gospel time observed , in Religious Duties and Worship , the first day of the week : and we are not required to keep two days in every week in God's solemn Worship . 10thly . Because the Law of God written in the Hearts of all Believers , doth not teach them to observe the Seventh-day Sabbath . And this brings me to the last general Argument . Sixthly , If it be not the Duty of believing Gentiles to keep the Seventh-day Sabbath from the Law written by the Spirit of the living God in the Hearts of all his New-Covenant Children , it is not their Duty to keep it , because by no other Law I have proved it is their Duty ; and now I shall prove that it is not their Duty to keep it by virtue of this Law. 1. If it was their Duty by this Law to keep ●●t , the holy Spirit besure had left it written in the New Testament : for whatsoever Law is written in our Hearts , it is but the same in substance ( in respect to all simple moral Precepts ) with what is written in the New Testament . 2. Consider that God expresly says in the new Covenant , I will put my Law in their inward parts , and write it in their Hearts . — Saith Paul , Written not with Ink , but with the Spirit of the living God ; not in Tables of Stone , but in the fleshly Tables of the Heart . This shews we are not to go to the Tables of Stone , to Mount Sinai , for the Law of God , now the Antitype of that is come . God's Finger has wrote his Law in better Tables ; tho naturally our Hearts were like Stone , yet his Spirit can and hath written his Law there . What is God's Law but a Transcript , or a gracious Impression of his holy Nature , or his Divine Image stampt on our Souls ? Now then read this blessed Book , ye New-Covenant Saints ; look within ye holy and renewed ones , and see if you can find the knowledg of the seventh Day , or that you have this Precept written in your Hearts and inward parts . Were you ever by this Law led to know ( or reproved for not observing ) the Seventh-day Sabbath ? Let me close this with an Answer given to Tillam by Mr. Warren . 1. Tillam saith , It was written in Adam's Heart , and for this he quotes Rom. 2. 2. That it was written afterwards in Tables of Stone , for which he cites Gal. 3. 19. 3. That it is written in the fleshly Table of renewed Hearts . To which Mr. Warren answereth , speaking to the latter : The Experience of almost all renewed Hearts in Heaven and Earth doth contradict it ; for to speak in the Language of Eliphas , Call now if there be any that will answer thee , and to which of the Saints wilt thou turn ? either Scripture-Saints , or Church-Saints ; ask St. Paul , St. Cyprian , St. Chrysostom , St. Augustine , and they will tell you that your antiquated Sabbath was so far from being in their Hearts , that they have wrote against it with their Pens . Turn over the Works of the eminent Fathers — Add to these the most judicious , pious and zealous Ministers and Martyrs of Christ , who have liv'd , and dy'd within the compass of these sixteen hundred years ; and most , if not all of them will tell you that they never owned your Saturday Sabbath ; they liv'd without it , dy'd without it , and are , I doubt not , gone to Heaven without it . Besides , how many faithful Witnesses of late years has the Lord raised up to bear Testimony against it ? of whom , I suppose , the greatest part are yet alive , tho some are fallen asleep . In a word , how many precious , and gracious , and pious Christians are yet upon the Earth , Men and Women redeem'd from the Earth , and crucified to the World ( of whom the World is not worthy ) who look upon your Sabbath as a Cypher , can freely labor , and travel upon it , buy and sell upon it , and this after accurate Inquiry about it ? and to this day their Consciences never reproach them , their Hearts never smote them for it . What will you say ? Are all these Hypocrites , unrenewed , unsanctified ones ? this were to condemn the Generation of God's Children , and canonize your self , with your few misled Associates , for the only Saints in Christendom ; which I would hope you dare not do , tho I know * you dare as much as another . Well , the Adversary is brought to this Dilemma ; either God has no People in the World but such as are of his Perswasion , or his moral and immutable Laws are not written in their Hearts ; or the Saturday Sabbath is none of those Laws . Thus this Author . If the Law of the Seventh-day Sabbath be written in the Hearts of Believers , some one Man or another can produce some one Believer that was by the Law written in his Heart convinc'd of it , without reading Moses's Law , or any Book or Books compiled by Men about the Sabbath . But no Man can produce any such Believer that will or can say this ; therefore it is not written in the Hearts of Believers . Thus it appears that it is not the Duty of Gentile Believers to keep the seventh Day from the Law of God written in the Hearts of God's new Covenant Children , which was the sixth and last part of the general Argument first proposed . The last thing in speaking to the Seventh-day Sabbath I promised to do , was to shew you , that as some hold and maintain it , it is a dangerous Error . 1. Is not that dangerous which caused Paul to fear he had bestowed on the Persons he speaks of , Labor in vain ? Was it not because they observ'd Jewish Days , laying stress on those things ? 2. Is not that a dangerous Error that leads Men to ratify or sign the Covenant of Works , which binds them to keep the whole Law ? This I have proved is the natural tendency of this Practice ; and the same thing Dr. Owen , you have heard , positively affirms also . 3. Is not that dangerous that magnifies the first Creation Work above Redemption , or the new Creation Work , when God began to create the new Heavens and new Earth , which refers to the Gospel or new Creation ? What saith the Lord , the old Heavens and old Earth shall be remembered no more ; that is , in a day kept to that end : for otherwise sure the great Works of the first Creation ought not to be forgot ; but the new Creation excelling the old , the new Day must be kept in remembrance thereof , and not the old day . 4. Is not that a dangerous Error that tends , as the necessary Consequence of it , to eclipse the Glory of Christ , as the only Lord , Head and Lawgiver to his Church , and that gives part of this Honour to Moses ? 5. Is not that dangerous that tends to intangle , and bring into Bondage , and under legal Terror , poor weak Christians , as some who have kept the Seventh-day Sabbath have confessed , till God open'd their Eyes , they fearing they broke the Sabbath in some way or another ? for indeed no Man can perfectly keep it , any more than he can keep the whole Law , as has been hinted . I was always in a trembling state ( saith one ) so long as I kept it , &c. or to that purpose . Brethren , it is not to be thought what Bondage it brought the zealous Jews under , they not knowing when they had answered the strict observance of that day ; and if they brake it , they must die without Mercy , as the poor Man that gathered Sticks on that day : they were not to speak their own words , &c. How should they know when they did this ? Nay live , and sin not : They would not , Mr. Trap saith , spit , nor ease themselves on that day , which is hard to believe : tho some were superstitiously zealous , 't is true ; yet others who were piously zealous , by means of the strictness of the Precept , continually were in fear and bondage : And sad it is for any to be entangled again thereby . 6. Is not that a dangerous thing , that by the necessary consequence of it leads men to observe other Legal Rites and Ceremonies , as not to eat Swines-flesh , nor wear a Garment of Linen and Woolen , nor mar the corner of their Beards ? Nay , some of the chief of them formerly were led to Circumcision , and to worse than that also . I saw a Book published many years ago by two of them , in which they called themselves the Ministers of the Circumcision . That these things are the necessary Consequences of their Notion about their Sabbath , appears , because they go to Moses for it as the Law was in his hand , and believe many other things that were meer Judicial Laws to be in force now : They are for Moses's Law , with the Statutes and Judgments , and have declared that that Law is in force to stone to death such as break the Sabbath . And no marvel : for if that Sabbath be in force , the Punishment is in force also . Nay , they believe ( I hear ) that a rebellious Son ought to be put to death . 7. Is not that Error dangerous , and of an evil Nature , the necessary Consequence whereof renders all that keep not that precise Seventh-day as the Sabbath ( nor can be convinced 't is their Duty to observe it ) to be guilty of Immorality , i. e. in breaking a moral Precept in the very Letter of it , nay one of the Precepts of the first Table ? For it must be thus , if the morality of the fourth Commandment lies in the observation of the precise Seventh-day Sabbath ; and it must be as great an Evil to violate it , as 't is to have another God , or to bow down to a graven Image , or to swear or profane the holy Name of God , or commit actual Adultery , Murder , &c. and thus their Doctrin renders all true Christians to be guilty of a most gross Immorality , who do not observe the precise Seventh-day . Nay , the like Consequences attend their Notion , who through ignorance and an over-heated Zeal , have also asserted the same Morality to consist in the observance of the first Day of the Week ; as is evident by what some Ministers in their Parish-Churches did formerly affirm : One in Oxfordshire said , That to do any servile Work on the Lord's Day , is as great a Sin as to kill a Man. Another in a Sermon in Norfolk , said , To make a Feast or Wedding-dinner on the Lord's Day , is as great a Sin , as for a Father to take a Knife and cut his own Child's Throat . A Sabbatarian also , I am told , did lately say , ( having a Child to put out an Apprentice ) he knew not any that kept the Sabbath whose Trade he liked ; and to place him with one that would cause him to work on that Day , was as bad as Adultery or Theft , or to that effect . Another lately told us , that we in not keeping the Sabbath , or fourth Command , broke all the rest ; or words to the same purpose . 8. And from hence also , which is the plain and necessary Consequence of their Principle , either such must perish who live and die in a palpable violation of this pretended simple moral Precept without any sorrow or repentance ; or else that Men may be saved , who live and die under the guilt of immoral Evil in the grossest sense . For tho it is granted that a true Christian may be guilty in some sense of an Immoral Evil , and who is not ? yet if a moral Precept be broke in the Letter of it , or in the grossest sense , as he that commits actual Adultery or Murder ; can such be saved , living and dying in those Sins , without any true sight of the Evil of them , or Repentance for them ? nay , that do not only live in the literal breach of this moral Precept ( as they call it ) but teach men so to do ? Object . But they do it ignorantly . Answ . Ignorance of any Human Law , tho the breach of it be death , will not excuse any Man , because the Law is published , or they may know it . So ignorance cannot excuse a man that breaks any Precept of the Moral Law of God. 9. This Notion and Principle of theirs seems not only to admit of such Consequences naturally to attend it ; but they indeed express themselves very directly on this occasion , even to shut out of the Kingdom of Heaven all that keep not the Seventh-day Sabbath , or at least such who teach men to break it . See what Mr. Soarsby saith , viz. The Decalogue in the New Testament — is abundantly confirmed by many places in the Gospel , which establish the Authority of the Law , and Commandments of God to Christians , both Jews and Gentiles : Our Lord came not to destroy the Law , but to fulfil it . Some men , saith he , affirm , contrary to both , They who teach and do these Commandments , shall be great in the Kingdom of Heaven ; but such as break the least , and teach men so to do , shall be least in it ( that is , have no part in it ) ; for unless Christians keep them better than the Scribes , there is no entering into Heaven , Mat. 5. 20. The Summary of the two Tables , are the great Commandments on which hang all the Law and the Prophets . The doing of these , as written and read in the Law , is the way to Eternal Life , Luke 10. 26 , 27. Again he saith , It is not the Hearer of the Law that shall be justified amongst the Romans as well as the Jews , &c. Two things note here : 1. He takes it for granted , that the precise Seventh-day Sabbath is one part of the Moral Law ; and so his design is ( as I conceive ) to shew that such as violate this Sabbath , and teach men so to do , have no part in Heaven . 2. He says , The doing of these is the way to Eternal Life , mistaking the purport of our Saviour's words to the young Man , who spake to him as one under the Covenant of Works , to discover his Ignorance of the way to Heaven , which is by Christ alone , not by doing those Commands as written and read in the Law ; 't is not do , but believe , &c. Is not this Man ignorant of the way to Eternal Life ; did our Lord come to ratify the Decalogue for us , to keep and fulfil in our own Persons , thereby to be justified and saved ? Here is not one word of the Righteousness of Christ . No , no , but that Righteousness that must exceed the Righteousness of the Scribes , is our own inherent Righteousness only . True , we say a sincere inherent Righteousness we must have for a meetness for Eternal Life ; but that is not our title to it , or the way to it , but the Righteousness and Merits of Christ alone . Doth he not establish the Covenant of Works and Justification by the Law ? What Popish Doctrin is worse ? Also in a printed Paper given one Lord's Day at the Door * by some Sabbatarian , you have these words ; Christ died to procure Grace to enable men to fulfil this Law , Rom. 8. 3. ( not that 't is fulfilled in us , that is in our head , i. e. by Christ in our Nature for us ) but in us , that is , by us . O woful stuff ! Besides , doth Christ help us to fulfil the whole Law perfectly ? If so , 't is by the Law thus fulfilled that we are justified ; and then also 't is not by the Obedience of one Man that we are made Righteous . Do not these men , like the Jews , go about to establish their own Righteousness ? Moreover , their Doctrin renders all that keep not , or violate their Sabbath , to be guilty of the breach of the whole Law , which they affirm this is one Point of ( i. e. a simple moral Precept ) and not the least Command neither I fear with these men . Now , my Brethren , how are these young Men and others blinded , who out of mistaken Zeal strive to bring in a Jewish Rite , or the observation of the old Legal Sabbath ; in promoting of which Error they disperse such pernicious Books and Pamphlets as tend directly to establish the Covenant of Works , to the utter destroying the Doctrin of the Gospel , and the free Grace of God in our Justification by the Obedience of Christ alone , and to the palpable hazard and perdition of their own and other Peoples Souls . These Persons seek to sacrifice all that is truly valuable , to the blind observation of a Day that obliges them to keep the whole Law. 10. That the natural Consequence of their Principle and Practice , as Reverend Dr. Owen shews , tends to the great scandal of the Christian Religion , and to the hardening of the Jews in their Infidelity , is apparent to all : For the Introduction of any part of the old Mosaical System of Ordinances , is a tacit denial of Christ's being come in the Flesh , at least of his being King and Law-giver to his Church . And to lay the Foundation of all religious solemn Worship in the observation of a Day , as the Seventh-day precisely had no relation to any natural or moral Precept , nor was instituted or approved by Jesus Christ , cannot but be unpleasing to them who desire to have their Consciences immediately influenced by his Authority in all their approaches unto God. But Christ herein is supposed to have built the whole Fabrick of his Worship on the Foundation of Moses , and to have grafted all his Institutions into a Stock that was not of his own planting . 11. Moreover , it is evident that the Consequence of their Opinion concerning the necessary observation of the Seventh-day Sabbath , as the Doctor saith , tends to the increasing and perpetuating of Schisms and Differences among Christians . And those are the worst , saith he , and most pernicious , which occasion or draw after them any thing whereby men are hindred from joining together in the same publick solemn Worship , whereby they yield unto God that reverence of his Glory — But now upon a supposition of an adherence by any unto the Seventh-day Sabbath , all Communion among Professors in solemn Gospel-Ordinances is rendered impossible : For if those of that Perswasion do expect that others will be brought unto a relinquishment of an Evangelical observance of the Lord's Day Sabbath , they will find themselves mistaken . The evidence which they have of its appointment , and the experience they have had of God's presence in its religious observation , will secure their practice in this matter , &c. The Seventh-day Sabbath men on the other hand , supposing themselves obliged to meet for solemn Worship on the Seventh-day ( which the other account unwarrantable for them to do on the pretence of any binding Law to that purpose ) and esteeming it unlawful ( saith he ) to assemble religiously with others on the First-day , on the plea of Evangelical Warranty , do absolutely cut off themselves from all possibility of Communion in the administration of Gospel-Ordinances with any other Churches of Christ . And whereas most other breaches as to Communion are in their nature capable of healing , without a renunciation of those Principles in the minds of men , which seem to give countenance to them ; the distance is here made absolutely irreparable , while the Opinion maintained is owned by any . I will press this , saith he , no further , but only by affirming that Persons truly fearing the Lord , ought to be very careful and jealous over their own Understanding , before they embrace an Opinion and Practice which will shut them from all visible Communion with the generality of the Saints of God in the World. To which let me add , How can they have Communion with us , if they consider and observe the Consequences of their Principle ? Are not we guilty of absolute Immorality , i. e. the literal breach of one Precept of the first Table ? Can they , or we have Communion with such as bow down to a graven Image , or profane the holy Name of God , or are guilty of Murder , & c. ? And thus you may see what the natural and genuine Consequences of this Principle are , and that it not only tends to lay the Generation of the Righteous under the guilt of the breach of a moral Precept , and renders them guilty in their sense of the breach of the whole Law , but hath other bad Consequents attending it also . And this may tend to convince all ( that consider of what I say ) that the Morality of the fourth Commandment doth not consist in that precise Seventh-day Sabbath , and discovers how blind these Men are . Brethren , tho I believe many who keep this Day , and affirm it is a moral Precept , are very pious and good Christians , and do not affirm what I say , nor may be see it not to be so , or will not say thus : What then ? yet I will appeal to all thinking impartial Persons , whether I do not infer the direct natural Consequence of their Principle . Moreover , let me ask here this Question , how it can stand consistent with a good Conscience for a Minister to forbear preaching in any Congregation some part of Morality , or a moral Precept . I grant that Love , Wisdom , Charity , Peace , &c. may prevent some Men from preaching some Duties of mere positive right , for a short time at least , that are disputable , and not Essentials of Salvation . But what are such things to a simple moral Precept , both materially and formally one of the Ten Commandments , as they affirm their Sabbath is ? Suppose a Minister preaches to a Congregation that he knows are generally guilty of worshipping a Graven Image , or of profane Swearing , or of Adultery , or of killing their innocent Neighbours ; would not he preach against these horrid Evils , for fear he should offend the Congregation ? or if he forbear so to do , would he not be shamefully guilty of great Sin , and of their Blood also ? Happy is the Man that condemns not himself in the thing he allows . I know what some have said about Polygamy : if they answer me , let them use that Argument ; I am prepared to reply . But let none think I speak thus to expose any of them out of Prejudice ; for I can appeal to Almighty God I have none against any of their Persons : But it is to expose their Principle and Practice , in love to their Souls , and to the Souls of other Persons . But before I conclude with this old Sabbath , I must add one dangerous Consequence more of their Principle . 12. Is not that a dangerous Error that reflects , nay casts Contempt upon the Holy Ghost , in respect of his Work and Office , which is to convince Believers of all Sin , especially of all immoral Evils , under his most clear and glorious Ministration , since our Saviour's Ascension into Heaven ? Now I ask our Opponents , Whether the holy Spirit doth convince all Believers that they ought to keep the old Seventh-day Sabbath , or reprove them for Immorality in the non-observance thereof ? Sirs , as these things aggravate their Evil in what they affirm , so it clearly tends to overthrow the pretended Morality of that precise Seventh-day Sabbath : for the holy Spirit never convinces Believers of any such Duty , nor reproves them for working on that day , or for bearing of Burdens on it , any more than on any other day in the week , to their dying day . But it lets them silently fall asleep , without the least sense of any such pretended immoral Evil. Besides , the generality of Believers after their utmost inquiry , search , and seeking to God in all sincerity , cannot be convinc'd it is their Duty to keep this Day . Would the Holy Ghost thus leave the Generation of the Godly under Sin , and such Ignorance ( think you ) were this a moral Duty ? And as to such as do observe it , I am satisfied the Spirit of God never taught them so to do . But they in this are left to themselves , and have a Zeal , but not according to knowledg , which God in time I hope by his Spirit will convince them of . Quest . If it be thus , what think you of them that observe this Sabbath ? Answ . As to such gracious Christians who observe it out of Conscience , and because 't is put into the fourth Commandment , do think it may be their Duty so to do , but attempt not to affirm it is a moral Duty ; nor dare they neglect to observe the first Day , provided they are in a Capacity ( being not Servants ) to observe both Days , and make no noise nor disturbance about it , but keep it to themselves : I think it may be ( as to them ) a harmless Error . And as to others , I must leave them to the Lord , and judg them not , tho I judg and must condemn their Principle . And let them take heed how they judg us in respect of the non-observation of a Jewish Rite , &c. or of Jewish Sabbath-days . PART II. The Gospel-Sabbath ; or , The Lord's-Day of Divine Institution . Containing four Sermons lately preach'd on a special Occasion . SERMON I. Shewing that our Lord Christ did certainly give Directions to his Disciples to observe the first Day of the week under the Gospel . That Pentecost was the first Day of the week ; and that then the first Day was confirmed to be the day of Gospel-worship . Mat. xxviii . 20. Teaching them to observe all things whatsoever I have commanded you : and lo , I am with you alway , even to the end of the World. OUR blessed Lord as Mediator , having received all Power in Heaven and Earth , as King , Head , Governor , only Soveraign and Law-giver to his Church , gave forth here his great Commission to his Disciple● . In which , 1. ( As our Annotators note ) He asserts his own Power . 2. He delegates a Power to his Disciples . 3. He subjoins a Promise to them . 'T is a Power to congregate Churches , and to proclaim free Justification and remission of Sins , thro his perfect Obedience in his holy Life , and thro the Death of his Cross ; as also Power to give forth Laws and Ordinances to his People , and to give eternal Life to whomsoever he pleaseth . This Power was essentially and inherently in him as God over all blessed for evermore ; but given to him as Mediator , God-man , our Soveraign Lord and Redeemer ; given him when he first came into the World , but more especially given and manifested , and confirmed to him when he rose from the Dead . In which words we have , 1. A Command expresly given , Teaching them , &c. 2. The universality of this Command , all things whatsoever I have commanded you . 3. A gracious Promise annexed by way of Encouragement ; and lo , I am with you alway , &c. Doct. That many things Christ commanded his Disciples to teach others , are included or comprehended in this his great Commission , which are not expressed . This is evident ; so that if we would know what these things are which are not expressed , we must have recourse , 1. Either to what things they doctrinally preach'd , or by their Example led the Gospel Churches into the practice of . But , 2. Let it be consider'd , that we are obliged to believe that whatsoever the holy Apostles did teach , or lead the Churches into the Practice of by their Example , were such things as Christ commanded them ; and this Paul doth positively declare : For I will not dare to speak of any of those things , to make the Gentiles obedient by word or deed , which Christ hath not wrought in me , or commanded me . And indeed should it be thought otherwise , it would render the Apostles unfaithful , and guilty of bringing Innovations into the Churches ; either in respect of any one precise day of Worship , or any matter or part of Worship to be perform'd . I speak not now of the mode of Worship , but any essential part thereof . Now that Paul , who was the Minister and great Apostle of the Gentiles , did teach the Churches to observe the first day of the week , by assembling together to discharge the Duties of Religious Worship , is evident . Nor can it be once supposed , since he endeavour'd to take the Churches off from the observance of the Jewish Sabbath ( as I have proved ) that he should not direct them , or discover to them what day of the week Christ had commanded his People to observe in the time of the Gospel : they knowing especially that one day in seven the Lord declared in the fourth Commandment he would have perpetually sequestred to his Service , as also the reasonableness or equitableness thereof . Therefore , my Brethren , as I have endeavour'd to answer all the pretended Arguments brought to prove that we ought to observe the old Jewish Sabbath , the simple Morality of the fourth Commandment , they say , consisting in the observation of that precise day : So I shall now , God assisting , attempt to prove that we are obliged to observe the first day of the week as a day of Rest , and solemn Worship to God ; while I esteem such as are for no special or particular day to be observed by Divine Authority both in private Families and in Church Assemblies , to be strangely left of God , and to be no friends to our sacred Religion , but such as open a door to great Licentiousness and Profaneness . If therefore any should say , that there is no one precise day in seven of Divine Authority under the Gospel-Dispensation , but that the Church may appoint what day she pleaseth : I reply . 1. What force or authority can such a human Precept have upon any Man's Conscience , i. e. the observance of one day in every week free from all worldly Business , if God requires it not ? 2. Then also it would follow , that God doth admit vile Man to share , or partake of equal Honour with himself ; i. e. that tho he will appoint the Ordinances of his own Worship , and have all that Glory to himself , yet Man shall have the honour to appoint the precise , constant time of his Worship , which is next in point of honour to the other . 3. And by granting Men that Honour and Dignity , it may let in by parity of reason , a Power to alter , and change , if not add new Laws and Ordinances of Worship also . 4. Besides , it will also follow , that the Church on the first day of the week doth not meet together by Divine Appointment , if all days are alike , but only by human Authority . 5. Moreover , perhaps one part of the Church may be for one day in four ; and another less zealous may be for one day in a fortnight ; nay , one day in a month some may say is sufficient . So that it would put all things into confusion ; for how can a human Law , or the bare Authority of a Church , without the Divine Appointment of Christ Jesus himself , awe the Conscience ? Moreover , perhaps some would be for no day at all ; and what then would become of the publick and private Worship of God ? That Notion therefore , that every day is alike , is most hateful to God no doubt : for as soon as he established a visible Church , giving a stinted , stated Worship , Laws and Ordinances , he appointed himself the precise time of Worship under the Law ; and the equitableness , as well as the Divine Authority of one day in seven , is , as I have proved , perpetually obligatory upon all his People . For the further clearing of this , pray consider that , 1. Christ is Lord of the Sabbath , and of that Day God would have observ'd under the Gospel : and tho he hath dispensed with the observance of the seventh Day , or abolished that , yet as Lord and Lawgiver he hath instituted a weekly day of Rest for his People , and for his solemn Worship in Gospel-times . And none have this Power but himself alone : For shall the Servant appoint what precise time his Master's business shall be done , or set the times when his Master's Family shall have their distinct Meals , or be fed ? No certainly . Therefore , as Reverend Dr. Twiss observes , if any pretend that Christ hath delegated this Power of his to his Church , it stands upon them to make it good . What times God himself took to work in , or to rest after Creation , the same proportion of time ( as Dr. Lake hints ) did he assign to Men , and made his Pattern a perpetual Law. So then of our time God reserves a seventh part for his Service . The reserving ( saith he ) a seventh part I hold to be God's Ordinance , who is not variable in his choice , but as everlasting as the World. And so should the hallowing of the Seventh-day from the Creation have been , had it not been for Sin ; for what could have altered it but a new Creation ? 2. But Man having sinned , and so abolished the first Creation de jure , tho not de facto , God was pleased to make by Christ an instauration [ or renewal ] of the World ( he means , as I conceive , God so abolished the old Creation , that no precise Day remains to be observed in the remembrance of it ) and by Christ in redemption hath made a new Heaven and a new Earth ; and old things being passed away ; all things are become new : Yea , every man in Christ is a new Creature ( or of the new Creation . ) And as God when he ended his Work of the first Creation , made a Day of Rest , and sanctified it : So Christ when he ended the Work of Redemption , made a Day of Rest , and sanctified it ; not altering the proportion of Time which is perpetual , but taking the first of seven for his portion , because it sutes with his new Creation , and with his entring into it thro him ; that old being a Legal Rite , and suting with the Covenant of Works , which is abolished with the Covenant it self ; but the new , the first of seven , remains for ever . 3. For the further clearing of this matter , consider , that under the first Creation God required one Day in seven for himself : But the precise Seventh-day being a Judicial Law , is gone ; yet the equity or equitableness of one Day in seven as due to God , to be improved to his Glory for ever , remains . 4. God then gave poor Servants and Cattel , one Day of Rest in seven ; the last Day of seven is gone , but the equity or equitableness of one Day in seven for a day of Rest for Servants and Cattel , remains for ever . 5. God required his People to give his Ministers under the Law the Tenth of all their Increase : the Law of Tithes is gone , but the equity or equitableness that his Ministers under the Gospel should have as sufficient a maintenance , remains for ever . 6. Under the Law God required his People to meet together in his material Temple ; the Temple is gone , but the equity or equitableness of assembling together in some place or another for Publick Worship , remains for ever . 7. Under the Law God's People in their Prayers offered Incense : Incense was typical , and is gone ; but the equitableness of our Duty in making our Prayers to God , and confessing our Sins , remains for ever . 8. They under the Law had Instruments of Musick when they sang God's Praises : Instruments of Musick were typical , and only served the Jewish Worship ; but the equitableness of the Duty to sing God's Praises with Grace in our Hearts , remains for ever . 9. Also note , that the second Commandment ( as given by Moses ) injoined the Jewish Nation to observe the whole Ceremonial Law , and all other Precepts of the Mosaical Oeconomy . But as the Moral Law is in the hands of Christ , the second Command doth not injoyn on us the observance of those Precepts , because abolished ; but it injoyns on us the observance of all Ordinances whatsoever Christ hath commanded us . Also that Clause in the second Commandment , viz. Visiting the Iniquities of the Fathers on the Children to the third and fourth Generation ; doubtless belonged to the Covenant of Works , and was a temporal Punishment . Doth God do thus under the New Covenant ? Moreover , the Promise annexed to the fifth Commandment , shews that the Law , as given by Moses , only appertained to the People of Israel ; as also the Preface to them all , Exod. 20. 2. doth the like . 10. So the fourth Commandment ( as in the hand of Moses ) injoyned the People of Israel the observance of the Seventh-day : But as the Law is in the hand of Christ , it doth not injoyn us to observe that day , but being a Shadow is abolished . But it doth injoyn us to observe the first day of the Week , which Christ ( as the Lord of the Sabbath ) hath instituted under the Gospel in its room , tho not to be observed with that legal strictness and penalty as the old Sabbath , which was a sign of the Covenant of Works , and gendred to bondage . Object . But where is there a Divine appointment of the first Day of the Week ; and by whom was it required ? Answ . This is the cry of our Adversaries : and I answer , that I doubt not but our Lord and Saviour at this time did institute it , and also gave command to his Disciples to observe it . I know some others have cryed , Where is laying on of hands either upon Elders , or baptized Believers as such commanded ? and so of divers other things : as if every Precept of the Gospel must be laid down in express words of command because some of them are . 1. But to proceed ; Let it be well considered , that as I have proved from the fourth Command , that a Time , a sufficient Time for Rest , and in the solemn Worship of God , is a simple Moral Duty : 2. And that God also hath there , by an express positive Law , laid claim to one Day in seven , as perpetually obligatory on his People . And as I have also proved , that the last Day of seven was only given to the Jews , or People of Israel ; and that it is utterly abolished , it being a sign of the Covenant of Works : 3. So I shall now prove that our Lord has appointed the first day of the Week for us to observe under the Gospel . For , First , Consider , Jesus Christ , the Son of God , as Mediator , is the only Head , Sovereign Lord , and Lawgiver to his Church ; and therefore it may seem strange , that the special Day or Time of Gospel-worship in his own Kingdom-state , should not be given forth by himself . But that Moses should have that Honour ascribed to him , and that we should commemorate the glorious Work of the New Creation , or Redemption on the old Day , which was partly appointed for remembrance of the Work of the first Creation , is very strange : for the Prophet tells us , that upon the creating of the new Heaven and the new Earth , the former shall be no more remembred ; that is , ( as I conceive ) not in such a way of remembrance , i. e. by the observation of that former Day appointed in part on that very account . For certainly God's glorious Works of the first Creation shall otherwise be never forgot , and 't is evident the Text refers to the Gospel day . Jerusalem Paul applys to the New Testament Church . Secondly , Now in my Text our blessed Lord gives forth his Commission : Go and teach all Nations , baptizing them , &c. and then these words are added , teaching them to observe all things whatsoever I have commanded you . What many of those Commands were , we know not . It is also said , Acts 1. 2 , 3. that he was with his Disciples forty days and forty nights , having given Commandment to his Apostles whom he had chosen . Yet neither in this place are those Commandments expressed , only he bid them not to depart from Jerusalem till they received the promised Spirit , and were indowed with Power from on high . Now no doubt but during these 40 days , he fully settled all things appertaining to his Spiritual Kingdom , and instructed them in all matters they should both do and teach . And can any rationally judg , that he did not then command them which day in seven he would have observed as a Day of Rest and solemn Worship ? Thirdly , In the pursuit of what I aim at , consider , that from the day of his ascension into Heaven , till the day of Pentecost , there were but ten days , during which we do not read they had any special general Assembly for Religious Worship , tho on the two first days some were together , and on both those days he appeared to them . And remarkable it is , that there were two Jewish Sabbath-days between his Ascension and the day of their first general solemn meeting . Now had not the old Sabbath been gone , certainly they had assembled on both those days : but no doubt our Lord had told them on what day they should first meet together , in expectation of the Gift and Promise of the Father ; which day he purposed to ratify as the only Day of Gospel-worship , by a marvellous effusion of the Spirit . To me nothing deserves more to be observ'd than this , viz. on what day of the Week the first general Gospel-Assembly was held , after our Lord's Resurrection , and just upon ( or soon after ) his Ascension : for no doubt that was the day which Christ did settle in his Gospel-Church . And that they were bid to be altogether on this day , and to wait till it was come , seems plainly implyed in the very words of the Text , Acts 2. 1. And when the day of Pentecost was fully come ; fully come , doth not that denote they waited for it ? Quest . Well , and what then ? Answ . Why , they were all with one accord in one place . Certainly this Assembly of the Church on this day was by divine appointment ; and our Lord might order their first assembling together then ( I mean on this first day of the Week ) because Pentecost fell out then , and because he knew that great multitudes would be together then to celebrate that Feast . And therefore , as S. Chrysostom notes , God sent down the Holy Ghost at that time of Pentecost , because those men that did consent to our Saviour's death , might publickly receive rebuke for that bloody Act ; and so bear record to the power of our Saviour's Gospel before the World. This day , I say , was the first day of the Week ; and then the mighty effusion of the Holy Ghost came upon the Apostles , &c. and no less than three thousand Souls were converted on this Day . These were two of the most wonderful things that ever were done by our Lord. And thus our Lord first ratified and confirmed the precise Day , which no doubt he had command his Disciples to meet upon , as the Day of Gospel-Worship , before he in any marvellous manner confirmed any Ordinance pertaining to Gospel-worship after his Resurrection . The Jewish Sabbath , I must tell you , never was after so glorious a manner confirmed . And remarkable it is , that God first gave the Sabbath to the Jews , Exod. 16. before he gave any written Laws of Worship ; they had their Sabbath a month before they came to Mount Sinai , where the Law was given . So Christ first confirmed the Gospel-day of Worship , before he confirmed any Gospel-Ordinance of Worship after his Resurrection . Obj. But we deny that Pentecost was the first day of the Week , because the Jewish Rabbins suppose that by Sabbath , Lev. 23. 11. is not meant the weekly Sabbath , but the 1st day of unleavened Bread , wherein they are followed by some Christians also . Answ . I shall prove that Pentecost was the first day of the Week ; 1. By the Word of God. 2. By Universal Tradition . 3. By the Testimony of most approved Writers : and then what will become of your fabulous Rabbinical traditional Jews , or of such Christians who too fondly admire their Writings which contradict the Holy Scripture ? Now , I say , the day of Pentecost was not , as Tillam and others pretend , the seventh-day of the Week , or the Jewish Sabbath , but the first-day , or the Lord's Day . But let me premise , 1. That Pentecost is the same which is called the Feast of Harvest , Exod. 23. 16. and the Feast of Weeks , Deut. 16. 10. this all agree in . 2. That it is called by a Greek name Pentecost ( or the fiftieth day ) because always to be observed on the fiftieth day from the offering of the wave sheaf , as we read Lev. 23. 15 , 16. 3. Now that this day of Pentecost was not upon the Jewish Sabbath , but on the day after it , is expresly asserted in the last mentioned Text , Lev. 23. 11. And he shall wave the Sheaf before the Lord to be accepted for you ; ●n the morrow after the Sabbath the Priest shall wave it . And in ver . 15 , 16. they were commanded to count from thence seven Sabbaths , and on the morrow after the seventh Sabbath to keep the fiftieth day or Pentecost . Observe , the Sheaf was to be waved the day after the Sabbath ; this is spoken in contradistinction to the Feasts spoken of in the 2d Verse , which are elsewhere called Sabbaths : but here is an Emphasis laid on the word [ the Sabbath ] i. e. the Sabbath spoken of ver . 3. And that it is not meant of any of those fore-mentioned Feasts , appears in that there are not any particular Feasts mentioned , but there is a Command to observe them , and the word is in the plural number there . Therefore no particular Feasts , as the first day of unleavened Bread , but the Seventh-day Sabbath is directly here meant . For wherever there is mention of the Sabbath without a restriction to any other Feasts , it is to be understood of the Seventh-day Sabbath , as Exod. 16. 15. To morrow is the Rest of the holy Sabbath : the Emphasis limits it to the seventh-day Sabbath , and that because there is ●o other Feast particularly spoken of . Secondly , Tradition has handed it down to us that the day of Pentecost was the first day of the week ; and it is the day call'd Whit-sunday . Now if Tradition has failed here , it fails also as to their seventh day : for how do we know this is the first day , or yesterday was the seventh , but by Tradition ? Thirdly , Here I might mention many learned Writers ; yea all generally do affirm that Pentecost was the first day of the week . Thus Dr. Heylin , who was no friend to the Lord's-day or Christian Sabbath , saith that Pentecost was the first day of the week . Mr. Durham saith the same . Mr. Cawdrey and Mr. Palmer say , that Pentecost was the first day of the week , and answer the Arguments brought against it . Dr. Wallis says , Pentecost was the first day of the week , and proves it from Levit. 23. 15. The morrow after the Sabbath the Priest was to wave the Sheaf-Offering . And then he proceeds , ver . 15 , 16. To the Feast of Pentecost or Feast of Weeks , ye shall count unto you from the morrow of the Sabbath from the day you brought the Sheaf of the Wave-offering ; seven Sabbaths shall be compleat , even unto the morrow after the seventh Sabbath shall ye number fifty days ▪ inclusively taken , as the manner of the Scripture reckoning is , and must needs be so here . It was called the Feast of Pentecost , or the Feast of Weeks , as Deut. 16. 9 , 10. which Feast was the morrow after the Sabbath , i. e. on the first day of the week . Dr. Owen saith , Pentecost was the first day of the week . When the Lord Christ intended conspicuously to build his Church upon his Work and Rest , by sending the Holy Ghost with his miraculous Gifts upon the Apostles , he did it on this day , which was then among the Jews the Feast of Pentecost , or of Week ▪ Then were the Disciples gathered together with one accord in observance of the day signalized to them by his Resurrection , Acts 2. 1. And by this doth their Obedience receive a blessed Confirmation , as well as their Persons a glorious Endowment with Abilities for the Work they were immediately to apply themselves to . And hereon did they set out to the whole work of building the Church on that Foundation , and promoting the Worship of it , which on that day was especially to be celebrated . Thus Dr. Owen . Mr. Rich. Baxter likewise proves that Pentecost was the first day of the week , when the Holy Ghost came upon the Apostles : and , saith he , it is not a trifle that the first Sermon to the People was preach'd by Peter on that day , and three thousand converted by it , and baptized . Dr. Vsher also fully clears that Pentecost was the first day of the week always , as you shall near by and by , who hath finally resolved this Doubt . 4 I have another Medium by which to prove it was on the first day of the week that ●he Sheaf-Offering was to be waved before the Lord ; which is this : No doubt but God did hereby signify that our Lord Christ should on that day rise from the dead , who is said to be ●he first-fruits of them that slept . The Wave-Offering was , I say , a shadow of Christ's Re●urrection . The Wave-Offering was a Sheaf of the first ripe Fruits of Harvest , and was to be offered the morrow after the Sabbath . So Christ ●s the first-fruits of that great Harvest of the Saints blessed Resurrection ; and he rose again ●n the morrow after the Sabbath , and so answered the Type . Here we have the Gospel Sabbath , or Gospel-day of Worship , confirm'd by our Lord Jesus Christ . As for those who assign the Institution of his day to the Apostles , It is not , as Reverend Owen observes , to be imagin'd that they knowing ●he day observed under the Law of Moses was ●emoved , would fix on another day without immediate direction from the Lord Christ . For indeed they delivered , saith he , nothing to be constantly observed in the Worship of God , but what they had his Authority for , 1 Cor. 11. 23. But to return back , because the Sabbat●●i●●s deny that Pentecost was the first day of the week , I shall here endeavour further to confute them and finally to resolve this Doubt , recite some Pages out of a Reverend Author , the substance o● which I perceive he took out of a printed Letter wrote by the famous Vsher to Dr. Twiss , who hath , I think , put an end to this Controversy . That Pentecost is the first day of the week , is generally taken by Christian Writers , and so it may be evidently proved by the Scripture . Let plain Scripture determine the matter : I look into the Statute Laws of Moses concerning 〈◊〉 Feast of Pentecost . Exod. 34. 21 , 22. Six days shalt thou 〈◊〉 , but the seventh thou shalt rest , both in earing-time and in Harvest . And thou shalt observe the Feast of Weeks , of the first-fruits of Wheat-Harvest . Lev. 23. 10 , 11 , 12 , 15. When ye are come 〈◊〉 the Land which I give unto you , and ye shal● reap the Harvest thereof , then ye shall bring 〈◊〉 Sheaf of the first-fruits of your Harvest to 〈◊〉 Priest ; and he shall wave it , together with 〈◊〉 offering of a Lamb without blemish : on the 〈◊〉 row after the Sabbath he shall wave it . And ye shall count unto you from the morr●● after the Sabbath , from the day that ye bring●●● the Sheaf ; seven Sabbaths shall be compl●● even to the morrow after the seventh Sabbath , ye shall number fifty days . So Numb . 28. 26. Deut. 16. 7. Seven weeks shalt thou number unto thee ; begin to number th●● seven weeks from such time as thou begin●● 〈◊〉 put the Sickle to the Corn. From the Harmony of which four Te●●● 〈◊〉 appears , that this Feast had three 〈…〉 Names , which were all made good at that solemn Pentecost , Acts 2. 1. It was call'd the Feast of Weeks or of sevens , because from the waving of the Sheaf they reckoned as many weeks to this Feast as there be days in seven weeks ; which evidently shadowed out some weekly Festiyal under the Gospel , the day whereof was noted by that Pentecost , Acts 2. 1 , 2. 2. It was call'd the Feast of First-fruits , and of Harvest ; because as they began their Harvest upon the first of the fifty days when they offered the Sheaf of First-fruits , so they ended it upon the fiftieth day , which was properly the Feast-day : Upon which they offered the Wave-loaves . And these fifty days or seven weeks were the appointed weeks of their Harvest ; and by the offering of the Sheaf at the beginning of their Harvest there , their after-Fruits were sanctified . And the offering of the ●oaves on the fiftieth day was not only an Eu●haristical Oblation , but also a token of the Harvest being finished . 3. It is called the Feast of Pentecost , because it was ever kept the fiftieth day ; the fiftieth , ●ow reckoned ? from the morrow after the ●abbath ( that is , the first day of the week ) ●ut what mark had they to know their morrow 〈◊〉 ? Moses tells them , when you shall reap the Harvest of your Land ; or when you begin to ●eap it , for so 't is expounded in Deut. 16. 9. Begin to number the seven Weeks from such a ●ime as thou beginnest to put the Sickle to the ●orn . So , that when they began their Harvest , they must begin their account of fifty ●ays . And the first of the fifty was the morrow of the Sabbath , or the day following the Sabbath , namely the first day of the week : and as they began , so they must end their account on the same day ; as the first , so the fiftieth day , or day of Pentecost , must be on the morrow of the last Sabbath , Levit. 23. 15 , 16. And this is injoin'd by the express Command of God , to be observ'd as a Statute for ever throughout their Generations . This is the plain Scripture-account ; and who can but observe the Wisdom of God in ordering the matter thus ? viz. That this Feast of Weeks should never fall upon the seventh-day , but always upon the first day of the week , the morrow after the Sabbath , or the day immediately following it , if at least his Statute-Law had always been observ'd . And what else could this presignify , as Dr. Vsher speaks , but that under the state of the Gospel the Solemnity of the weekly Service should be celebrated upon that day ? Now I hope that famous Pentecost , Act. 2. 1. will be no Parable , tho we state it ( according to the Divine Oracle ) upon the first day of the week , the morrow after the Jews Sabbath . We need no Almanack to help us here , the Bible is sufficient . Nor , say I , do we need the Traditions of the blind doting Rabbins . But ( to proceed ) because the Sabbataria● stand so much upon supposed Mysteries in the Feast of Pentecost , according to their Traditional Account , I shall acquaint them with the real Mysteries of Christ accomplished exactly according to this Scriptural Account , where they may see the Type and the Truth admirably concurring : For as at the time of the Passover , Christ our Passover was sacrificed for us , and lay in his Grave the whole Jewish Sabbath following : So on the morrow after the Sabbath ( when the Sheaf of the first Fruits was offered to God ) Jesus Christ rose from the dead , and became the First-fruits of them that slept ; and many of the Saints that slept rose likewise after him . From hence was the Account taken of the seven Sabbaths , or fifty Days ; and upon the morrow after the seventh Sabbath ( which was our Lord's Day ) was that famous Feast of Weeks , that day of Pentecost , Acts 2. 1. Upon which day the Apostles having themselves received the first Fruits of the Spirit , begat three thousand Souls with the Word of Truth , and presented them as the first Fruits of the Christian Church to God , and to the Lamb. Here was the Feast of Loaves in the Antitype , that feasted some thousands of Souls . And from that time forward do the Waldenses note , that the Lord's Day was observed in the Christian Church in the place of the Jewish Sabbath . Thus Dr. Vsher , that Library of Learning . Object . If it be objected , That in this Discourse he states Christ suffering at the Feast of the Passover , and so falls in with the vulgar Opinion , which takes the morrow after the Sabbath , Levit. 23. for the morrow after the Passover Sabbath . I answer , That cannot be : for he had declared before that the Sabbath there intended is the weekly Sabbath ; and the morrow after it is the first day of the Week : And he cites Isychius and Ruportius in interpreting it so before him ; to whom I shall be bold , saith * he , to add Nazianzen who was before them all , who speaking of the Feast of Pentecost , says , This Nation ( meaning the Jewish Nation ) uses to consecrate to God , not only the first of their Fruits , and first born , but the first Fruits of their Days and Years also . Thus the illustrious number of Seven has carried the honour of Pentecost : for Seven being composed upon it self , makes fifty wanting but one day , which we have taken from this future Age , being both the eighth and the first Day . His Argument is clearly this , that the Jewish Pentecost was fain to be beholden to the Christians eighth day , or first day of the Week , to make up the compleat number of fifty days . And the like he says a little before concerning their Jubilee every fiftieth year : for seven times seven makes but forty nine ; to perfect the number , they borrowed the first day of the Week , and so consecrated to God the first of their Days as well as of their Land. So that this computation of the fifty days to Pentecost , from the morrow of the Sabbath , wants no Authority to back it , either divine or humane . But the Word of God is our best Warrant ; and we may be satisfied that Dr. Twiss was no Child at Argument , nor one that would be perswaded on slight grounds ; but upon Bishop , Vsher's discovery of this Truth by the forementioned Scripture-evidence , he professed he received great satisfaction , and acknowledges that the mystery of the Feast of first Fruits was opened to the singular advantage and honour of the Lord's Day . Object . The only Objection against this Interpretation , is the Judgment of Mr. Ainsworth , and our English Annotators , who take the Sabbath , Levit. 23. for the Feast of the Passover Sabbath . Answ . 1. Herein they are led by the common Opinion of the Hebrew Doctors , who indeed are excellent Guides when they keep the beaten Road of Scripture ; but in many things made void the Commandments of God by their Traditions . Let this Mistake lie at their door ; for certainly a mistake it is , and that the morrow after the Sabbath could not be the Passover , is clear , because , 2. It must be such a Morrow after the Sabbath as never falls upon the weekly Sabbath : the reason is plain , because it is the beginning of Harvest , when they put in their Sickle to the Corn , or their Harvest , Levit. 23. 10. Which the are expresly forbidden to do upon their weekly Sabbath , Exod. 34. 21 , 22. Six days thou shalt labour , but on the seventh thou shalt rest , both in earing Time and Harvest . And see how this is coupled with the Feast of first Fruits in the very same place , Thou shalt observe the Feast of Weeks , &c. 3. Observe it , if the morrow after the Sabbath , Levit. 23. had been the Morrow after the Passover , this would often have fallen on the weekly Sabbath : for the Passover being fixed upon the 15th of Nisan , whenever this 15th of Nisan fell upon the Friday , the morrow after it must be Saturday , and so they must begin to reap their Harvest on the weekly Sabbath against the express Command of God. The Hebrew Doctors foresaw this Inconvenience , and had no other way to salve it , but by affirming that this reaping did drive away the Sabbath , and that it was lawful on the Sabbath-day . A most impious Opinion ! for it crosses the very Letter of God's Law , in ●aring-time and harvest thou shalt rest . 4. The morrow after the Sabbath , at the beginning of their Account , must be such a Morrow as concludes it , Levit. 23. 15 , 16. therefore it could not be the morrow after the Passover-Sabbath , or any Festival ; for there was no such Sabbath at the end of any Account whatsoever . 5. The Passover-Sabbath was fixed to a certain day of the Month , namely , the 15th of the first Month ; and thus all their other Festivals had their fixed days . But this Feast of Pentecost is no where affixed in all the Books of Moses to any certain day of the Month : Nor indeed could it be , unless God should make a Ceremonial Law to cross the Law of Nature ; or rather limit the course of Divine Providence , to ripen their Corn just against such a day of the Month : which , as Dr. Vsher observes , is a very great presumption that the Feast of Pentecost was a moveable Feast , but immoveable as to the day of the Week ; so varying , that it might always fall upon the day immediately following the ordinary Sabbath . 6. The Antitype is the best Key to unlock the Type : And this is clear in the New Testament ; for that Christ was our first Fruits in reference to his Resurrection , St. Paul assures us ; and that he rose from the dead on the morrow after the weekly Sabbath , all the four Evangelists do inform us . And Tho. Tillam has granted , that these things must be punctually fulfilled by Christ , as well in the Time * as in the Type . From his own Grant therefore I conclude , that the Day of first Fruits was the first day of the Week , and therefore was the Day of Pentecost , to the everlasting honour of that Lord's Day , and the Glory of God the Holy Ghost , who sanctified it by his Presence and Power , sending down a new supply of Tongues from Heaven ( as if all the Tongues upon Earth were not sufficient ) to sound forth the Praises of this Redeemer , and spread the Gospel all over the World on the first day of the Week , as an earnest whereof there was a glorious beginning made on this Day . The Gospel was now published to some of all Nations , there being a great concourse even of every Nation under Heaven met at Jerusalem , Acts 2. 5. and at this Meeting three thousand Souls were converted and baptized , ver . 41. A double Baptism was indeed dispensed this Day ; the Apostles were now baptized with Fire , and three thousand Converts with Water ; which was such a Solemnity , as the Church of God never saw the like to that day , nor since . Our Adversary Tillam Confesses , that this was the most glorious Sabbath that ever the Church enjoyed ; only he perswaded himself and others it was the Saturday-Sabbath : but herein he befools himself , and deceives others . 5. 'T is strange indeed any should once suppose the Feast of Pentecost could ever fall on the Seventh-day Sabbath ; because as the Wave-Offering was to be offered the morrow after the Sabbath , so from that very day inclusively they were to count seven Sabbaths , and then the morrow after the last of the seven was the fifth day , i. e. Pentecost . I need not say any more to this . To conclude , after all attempts to the contrary , the Glory of the Spirit 's Mission rests on the first day of the Week : This day the Church of Christ was visited from on high , the Promise of the Father was sent , the blessed Spirit came ; the Disciples were assembled , Peter preached , and three thousand were converted and baptized ; and all this is written : Why the Church assembled ? ( as Mr. Sprint argues ) Why on this Day ? Why the Holy Ghost ? Why preaching , why conversion , and administration of the Sacraments ? Why the Promise of Christ accomplished all on this Day ? but still to declare the Will of Christ in appointing , blessing , and sanctifying of this Day to his Church , and making it a day of publick solemn Worship , as a Day in all its Prerogatives above all other Days : A Day of Christ's Resurrection , by which we are justified , in which he ceased from his Work , as God did from his on the Seventh , and so hath the same reason for a Day of Rest : the Day 〈◊〉 the Holy Spirit 's descension , by whom we are sanctified : a Day of assembling and preaching , on which Sinners were converted , and Believers edified ; by which the whole Trinity is glorified . And where is he now , who said , none can prove one whole first Day was kept in religious Worship in all the New Testament ? Was not this first Day so kept , and established for us to observe and keep from morning to evening ? SERMON II. The Institution and Foundation of the first Day , proved from Heb. 4. 8 , 9 , &c. That it is the Day which the Lord hath made for Divine Worship . That the Disciples and Primitive Churches assembling together upon that Day , is a full proof of the same . MY Brethren , I have endeavoured to prove , that the first Day of the Week our Lord Jesus Christ hath appointed to be the special Day of Rest , and for the Worship of God under the Gospel ▪ First , By virtue of his Command , who was with his Disciples forty days giving them Commandments , &c. before his Ascension , which are not expressed . Secondly , Because Pentecost was the first day of the Week , when this Day was confirmed by the miraculous effusion of the Holy Ghost . But to proceed : Thirdly , My next Argument shall be taken from Christ's Resting , or ceasing from his Works upon that day , as God did from his . And this indeed I take to be the Foundation of the observance of the first Day ; and that which I mentioned last is a clear confirmation thereof . In order to do this , consider , that each Day to be observed , either under the Law or Gospel , must be comprehended in the fourth Command ▪ and that the change of the old Day takes not away the perpetual Obligation of one day in seven , nor the reason of that positive perpetual Law. Now there are but two great and general Instances in which God is said to rest , viz. 1. That after the first Creation was finished , God rested from all his Work , namely , from Creation-work , so as he never will create any material thing again to the end of the World. As to his creating the Soul , that is not the creating of any new Species of Beings . 2. The Rest of God-man , after he had finished the Work of Redemption , or the second Creation , which is never to be repeated . Now there is a moral Reason which is deducible from the fourth Commandment , that whenever God rests , there is a Foundation of a day of Rest for Man , comporting with the nature and tendency of each Covenant to which that Rest doth refer . [ Thou shalt do no manner of Work , &c. for in six days , &c. ] The word for implys a moral Reason , which makes it applicable to any Rest of God , therefore to God's Rest from the Work of Redemption , I mean that of God-man , which is also deducible from Heb. 4 Christ rested from his Work , as God did from his . Therefore there remaineth a Rest for the People of God : for he that is entered into his Rest , hath also ceased from his Works , as God did from his . Here is the Institution of the Lord's Day : For tho this Rest hath a particular relation to the Gospel-day of Rest , i. e. of that Grace , Rest , and Peace Christ procured for us , by his doing all that we had to do , and of that burden of Punishment he bore , which we had to undergo for our Sins ; yet not exclusive of a particular Sabbath or day of Rest ; but it is directly intended here as the Foundation and Institution of it , because that Rest in the former Verses , which has a more particular respect to the Rest in Canaan , is spoken of not excluding God's resting the Seventh-day . Now in pursuit of this I shall here cite some material Passages out of Dr. Owen on the Sabbath , who has fully confirmed what I here assert . How the Creation of all things was finished , and the Rest of God and Man that ensued thereon , hath been ( saith he ) declared . It hath also in part , and sufficiently as to our present purpose , been evidenced , how the great Ends of the Creation of all , in the Glory of God , and the Blessedness of Man in him , with the Pledg thereof in a sabbatical Rest , were for a season as it were defeated and disappointed by the entrance of Sin , which brake the Covenant that was founded in the Law of Creation , and rendered it useless unto those Ends — Hence it could no more bring Man to rest in God ; but yet there was the continuation of the obligatory Force of the Law and Covenant , and hence of the Sabbatical Rest in the Church of Israel , with the especial application of its Command to that People — In this state of things . God had of old determined the Renovation of all things by a new Creation , a new Law of that Creation , a new Covenant , and a new Sabbatical Rest to his Glory by Jesus Christ — And this Renovation of all things accordingly to be accomplished in Christ . 'T is said , Old things are past away , and behold all things are become new ; the old Law , the old Covenant , old Worship , old Sabbath , and all that was peculiar to the Covenant of Works as such , in the first Institution of it , and its renewed Declaration on Mount Sinai , all are gone and antiquated . — And what now remains of them as to any usefulness in our living to God , doth not abide on the old Foundation , but on a new Disposition of them by the Renovation of all things in Christ , Eph. 1. 10. — A new Law of Obedience is introduc'd by the new Creation in Christ Jesus — And there is a great Renovation thereof shewed in God's writing his Law in our Hearts , not here to be insisted on — God brings over * in this State the use of the first Law as renewed , and represented in Tables of Stone , for a directive Rule of Obedience to the new Creature , whereby the first original Law is wholly supply'd . Hereunto he makes an addition of what positive Laws he thinks meet . — So the Moral Law , tho materially always the same , — yet this old Law as brought over into this new State , is new also ; for all old things are become new . And it is now the Rule of our Obedience , not merely to God as Creator , but to God in Christ bringing us into a new Relation to himself , in the Renovation of the Image of God in our Souls , and the transferring over of the Moral Law as a Rule , accompanied with new Principles , Motives and Ends. And now observe , all the Rests of God are founded in his own Rest in his Works ; for a pledg hereof a day of Rest must be given and observed — But as the Apostle tells in another case , The Priesthood being changed , there must also of necessity be a change of the Law — so the Covenant being changed , and the Rest which was the end of it , being changed ; and the way of entering into the Rest of God , being changed ; a change of the Day must of necessity thereon ensue . And no Man can assert the same day of Rest precisely to abide as of old , but he must likewise assert the same way of entering into ●t , which yet , as all acknowledg , is changed . The day first annexed to the Covenant of Works ( that is the seventh day ) was continued under the old Testament , because the outward Administration of the Covenant of Works was continued . — But now the new Covenant being absolutely established , and the other abolished , both as to its Nature , Use , Efficacy and Power , no more to be represented nor proposed unto Believers , even the whole of it : Yea , and its renewed Administration under the Old Testament being removed , taken away , and disappearing , Heb. 8. 13. the precise day of Rest belonging unto it was to be changed also , and so it came to pass . On these Suppositions we lay , and ought to ●ay the observation of the Lord's-day under the New Testament according to the Institution of ●t , or Declaration of the Mind of Christ , who ●s our Lord and Lawgiver concerning it . A New work of Creation , or work of a new Creation , is undertaken and compleated * . This new Creation is accompanied with a new Law and Covenant , or the Law of Faith and Covenant of Grace , Rom. 3. 27. ch . 8. 2 , 3 , 4. Jer. 31. 33 , 34. Heb. 8. 8 , 9 , 10 , &c. To this Law and Covenant a day of holy Rest unto the Lord doth belong , which cannot be the same with the former , no more than it is the same Law or same Covenant which was originally given , Heb. 4. 9. Rev. 1. 10. That this day was limited and determined to the first day of the week by our Lord Jesus Christ , is that which shall now further be confirmed . — First , On this day he rested from his Work by his Resurrection , for then he laid the Foundation of the new Heavens and new Earth , and finished the Works of the new Creation , when all the Stars sang together , and the Sons of God shouted for Joy. On this day he rested from his Works , as God did ; and was refreshed , as God was : for tho he worketh hitherto , in communication of his Spirit and Graces ( as the Father continueth to do in his Works of Providence ) after the finishing of his Works of the old Creation , tho these Works belong thereunto ; yet he ceaseth absolutely from that kind of Work , whereby he laid the Foundation of the new Creation : henceforth he dyeth no more , and on this day was he refreshed in the view of his Works , for he saw it was exceeding good . Now as God's Rest , and his being refreshed in his Work on the seventh day of old , was a sufficient Indication of the precise day of Rest , which he would have observed under the Administration of that original Law and Covenant ; so the Rest of our Lord Jesus Christ , and of his being refreshed in and from his Work on the first day , is a sufficient Indication of the precise day of Rest to be observ'd under the Dispensation of the new-Covenant , now confirm'd and established . And the Church of Christ could not pass one Week under the New Testament , or in a Gospel-state of Worship , without this Indication . For the Judaical Sabbath , as sure as it was so , and as sure as it was annexed to the Mosa●●l Administration of the Covenant , was so far abolish'd , as not to oblige really the Disciples of Christ in Conscience to the Observation of it , whatsoever any of them might for a season apprehend . And if a new day was not now determined , there was no day or season appointed for an observance of an holy Rest unto the Lord , nor any pledg given us of our entering into the Rest of Christ . — Accordingly this Indication of the Gospel-day of Rest , and Worship , was imbraced by the Apostles , who were to be as the chief Corner Stones in the Foundation of the Christian Church . For immediately they assembled themselves on that day , and were confirmed in their Obedience by the Grace of our Lord in meeting with them thereon , Joh. 20. 19 , 26. And it appears on this day only he appeared to them , when they were assembled together , altho occasionally : he shewed himself to sundry of them at other seasons . — Moreover , from this time forward this day was never without its solemn Assemblies , as shall further be cleared afterwards . Thus the Doctor . He then proceeds further to prove more fully from this of Heb. 4. the Foundation and Institution of the Lord's-day ; in which he has certainly not only out-done all Expositors before him , but hath made it very plain that the first day is here by the Apostle declared to be established by Christ's Rest , and our resting in him ; and to be the day of Rest and solemn Worship under the Gospel , as God's resting from his Work was the Foundation of the old Sabbath . He cites Heb. 4. 3 — 11. moreover , he opens the many Rests mentioned , and proves the Rest spoken of in the Psalms to intend the Rest of Christ and his People in the Gospel-Dispensation ; and not the eternal Rest above , but that Rest which all that believe do enter into , after Christ had done all our Work , and ceased , or finished his Work for ever , as God finished his ; and as a pledg of his Rest , hath left us a day of Rest : There remaineth therefore a Sabbatism for the People of God. Here is both the Foundation and Institution of the first day as a day of Rest , or a Gospel Sabbath ; and the manner of our entering into it , as well as the abrogation of the old day . The Foundation , saith he , of the whole is laid down , ver . 10. For he that is entered into his Rest , has ceased from his Works , as God did from his : i. e. that as God ceased working , rested , and took satisfaction and complacency in his Work , never working any more in creating , and so a Rest followed on that day ; so Christ ceased and rested from the Work of Redemption on the first day , and a Rest followed for us on that day , he taking Rest and Complacency in his Work. There is the Rest of the one and the other ; and these ( saith he ) also have their mutual proportion . Now God rested from his own Work of Creation , 1. By ceasing from creating , only continuing all things by his Power in their order and propagation to his Glory . 2. By his Respect to them , and Refreshment in them , as those which expressed his Excellencies , and set forth his Praise , and so satisfied his glorious Design . 1. So Christ also must cease working , i. e. he must die no more , suffer no more , but only continue the Work of his Grace and Power in the preservation of the new Creation , and the orderly increase and propagation of it by his Spirit . 2. He takes delight and satisfaction in the Works he hath wrought ; for he sees of the travel of his Soul , and is satisfied . — In brief , all that he did and suffered in and from his Incarnation to his Resurrection , as Mediator of the Covenant , with all the Fruits , and Effects , and Consequences of what he so did , whereby the Church was built , and the new Creation finished , belongs to his Works . His Rest that ensued on these Works , hath two parts : ( 1. ) A cessation from his Works , which was eminent , and answered God's Rest from his Works . ( 2. ) Satisfaction in his Works , and the glorious Product of them , as those which had an Impression on them of his Love and Grace , Psal . 16. 7. Now lest any should suppose that Christ rather ceased from his Works , when he died , because it is said 't is finished , &c. which certainly refers to all those things that were Types or Prophecies of him to that time ; for the Work of Redemption could not be finished till he rose from the dead : Take what the Doctor further saith to this . It remains , saith he , only that we enquire into Christ's entrance into his Rest , both how and when he did so , even as God entered into his on the Seventh-day . For this ( saith he ) must limit and determine a Day of Rest to the Gospel-Church . Now this was not his lying down in the Grave . His Body indeed there rested for a while : But that was no part of his mediatory Rest , as he was the Founder and Builder of the Church . For , 1. It was part of his Humiliation : Not only his death , but his abode and continuance in the state of death was so , and a principal part of it : For after the whole human Nature was united to the Person of the Son of God , to have it brought into a state of dissolution , or to have the Body and Soul separated from each other , was a great Humiliation . And every , thing of this nature belonged to his Work , and not to his Rest . 2. This separation of Body and Soul under the Power of Death was penal , a part of the Sentence of the Law which he underwent . And therefore Peter declares , that the Pains of Death were not loosed but by his Resurrection , Acts 2. 24. This therefore could not be his Rest , or any part of it . 3. Nor did he first enter into his Rest , at his Ascension : then he indeed took possession of his Glory — But to enter into his Rest is one thing , and to take possession of Glory another . — And it is placed by the Apostle as the Consequent of his being justified in the Spirit . But this his entring into Rest was in and by his Resurrection from the dead : — For , 1. Then and there he was freed from the Sentence , Power , and Stroke of the Law , being discharged of all the Debts of our Sins , which he had undertaken to make satisfaction for , Acts 2. 24. 2. Then and therein were all Types , all Predictions and Prophecies fulfilled , which concerned the Work of our Redemption . 3. Then and therein his Work was done , which answered to God's Creating-work . 4. Then and therein he was declared the Son of God with Power . — Thus did the Author of the new Creation , the Son of God , the builder of the Church , having finished his Work , enter into his Rest : And this was on the morning of the first day of the Week . And hereby he did limit and determine the Day for our Sabbatical Rest under the New Testament : for now was the old Covenant utterly abolished ; and therefore the Day which was the Pledg of God's and Man's Rest therein , was to be taken away , and accordingly was , as we have proved . — And this is that which the Apostle affirms as the substance of all he hath evinced , namely , that there is a Sabbatism for the People of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the word is framed by our Apostle from an Hebrew Original , with a Greek Termination ; and he useth it as that which is comprehensive of his whole sense , which no other word would be , for he would shew there is a Sabbatical Rest founded in the Rest of God , [ God-man ] remaining for the Church ; and therefore makes use of the same word whereby God expressed his own Rest , when he sanctified the Seventh-day for a day of Rest thereon . Again he further proves , that the Apostle asserts an Evangelical Sabbath , or day of Rest , to be constantly observed in and for the Worship of God under the Gospel . Thus far and to this effect speaks Dr. Owen . 'T is , my Brethren , the Apostle's business in this Chapter , as the Doctor has proved , to shew an Institution of the first day of the Week , and this upon the great Work of Redemption , and Christ's resting from his Works , as God did from his ; as also the manner of his entering into his Rest , which was not till all our Work was done by our Surety , and our Burden was born by him for us ; for till then we could not enter into his Rest . And being in his Rest , he has appointed this Day as a Pledg thereof , that we may begin with God , give him the first Day , and so seek first the Kingdom of God. First as to the early days of our Life ; first in the Day , and first in every day of the Week . Brethren , we have Rest before we work , or labour for it , and so work from Rest , Life and Peace , and not work for Life , or to enter into Rest that way , as they were to do under the old Covenant . Remarkable is that passage of Paul , As many as walk according to this Rule ( that is , the Rule of the new Creature , or new Creation ) Peace be on them . And as in matters of Worship , so in respect to the new Day of Worship , the Apostle pronounceth Peace to such , &c. And thus I have shewed how the first Day was confirmed by the miraculous effusion of the Spirit , and also the Foundation and Institution of this Day , as here laid down by the Apostle . Fourthly , My fourth Argument to prove the Institution of the first Day of the Week , shall be taken from Psal . 118. 22 , 23 , 24. The Stone that the Builders refused , is become the head Stone of the Corner . This is the Lord 's doing , and it is marvellous in our sight . This is the Day the Lord hath made , we will be glad and rejoice in it . 1. Pray observe that our Lord became the Head-stone of the Corner on the day of his happy Resurrection ; on this day the Gospel-Church took its beginning : On this day he entered into his Rest , and was invested with actual Victory over all his Enemies , and clothed with Soveraign Power and Authority as King and Law-giver . 2. Well , and what saith the Holy Ghost ? This is the Day the Lord hath made . 1. He speaks , as all Expositors note , of the particular day of Christ's Resurrection . 2. And that this is the Day which the Lord hath made : How made ? God created that , and every day of the Week at first . But this Day is constituted or made for some special end and use , above any other day in the Week : Nothing lies more plain in the Text than this . 3. The Lord hath made it , i. e. instituted or appointed it to these great Ends ; not the Apostles , not the Church , not Man , but the Lord himself hath made it . 4. And then the Gospel-Church , and all Gospel-Believers signified by this word [ we ] resolve upon this Great Authority to observe it ; we will rejoice and be glad in it . Here it is foretold that God hath singularly made , created , or instituted this Day for us , to meet together , and to worship him with joy and gladness of heart ; and accordingly we have proved it was confirmed . I challenge any man to shew us a Reason why any day besides this can be here intended . Obj. The Prophet alludes to the general Gospel-day , or else only to that very precise day on which Christ rose ; not that that day should successively be kept . Answ . We deny not but that the general Gospel-days of Grace came in with this day : but in the days of the Gospel this Text also shews God hath made or appointed a particular Day to be observed with rejoycing and gladness of Heart , not the seventh but the first Day . For it is evident this day was the day when our Lord was made or became the Head-stone of the Corner , viz. the day of his glorious Resurrection . Where is the general Day of the Gospel called a Day made ? Is not this as much as that at the beginning the Lord blessed and sanctified the seventh day ? 'T is not there said he sanctified it for men successively to keep . Now ( 1. ) Here is expressed a particular Day ; and what day 't is , the Verses going before shew . ( 2. ) 'T is a day made or instituted for singular use . ( 3. ) It is a day made by the Lord to that end . ( 4. ) For us to worship God in , or to rejoice in before him with gladness of our Heart . God meeteth him that rejoiceth , and that remembers him in his ways . 1. God hath made or instituted this Day for singular , nay for the highest and chiefest End and Purpose . 2. And what day have we cause to rejoice in , keep and observe like this day ? For has not Redemption-work the preference of Creation-work ? The Glory of Creation-work was mar'd by Sin ; but Redemption-work , Redemption-Grace , restores the Image of God to us again , and puts us into a far better condition than we were in at first . In Redemption-work the glory of all God's Attributes shines forth , so they did not in the first Creation . The day of Christ's Resurrection is the day of our deliverance from Sin , the Law , Wrath , Death , Devils , and all Enemies for ever . This is the Day the Lord has made more honorable and glorious , and more to be remembred than God's creating the Heavens and the Earth . Are there any dare say that the first Creation ought more to be remembred than the second or the new Creation ▪ Or doth the Covenant of Works excel the Covenant of Grace , or the Law the Gospel ? Did God's finishing his Work call for a day of remembrance , and doth not Christ's finishing his Work call for the same ? Certainly it doth ; and therefore this is the day the Lord hath made , and we will rejoice and be glad in it● And doth not the Apostle say , Heb. 4. 9. upon the same foot of account , There remaineth 〈◊〉 Rest ( i. e. a day of Rest ) to the People of God ? This is the day in which Christ our Surety received for us our free Justification , i. e. our discharge from the Curse of the Law , from Sin and Eternal Wrath. On this day Christ made an end of Sin , finished Transgression , and brought in everlasting Righteousness ; therefore this is the day the Lord hath made , and we will rejoice and be glad in it . 1. The Lord made and created the Seventh-day , and afterwards made it a Sabbath to answer the end and design of the old Creation and old Covenant . So the Lord created the first day ; and when the new Creation was brought in , he made it for a day of sacred Rest , and for his solemn Worship , answering the end and design of the new Creation . 2. The Seventh-day Sabbath was made for Man under the legal and typical Church of Israel ; so the first-day was made for Man , the new Man , or for all the true Israel of God , under the Gospel , or for the Gospel-Church . 3. God made the Seventh-day an honourable day , answering his design in the first Creation ; and Christ has made this day a more honourable day , answering his design in Redemption , or new Creation . 4. God made the Seventh-day a day of Rest , because in it he ceased for ever from first-Creation Works , and took complacency in his Works . So the Lord Christ hath made the first day a day of Rest , because in it he ceased for ever from the Works of Redemption , never to die or offer any more Sacrifice for Sin , and took complacency in his Work. This is therefore the day the Lord hath made ; and we will rejoice and be glad in it . How made ? saith one , not by Creation , for so it was made before . 5. And as the seventh Day was instituted and confirmed before the Law was given to Israel , Exod. 16. so the first Day was confirmed , Act. 2. by the mighty effusion of the Spirit , before any other Gospel-Precept was confirmed after the Resurrection of our Lord. It is called , saith Dr. Young , Dominicum , because , as Austin notes , — the Lord made it : this , saith he , perhaps will be of no great weight with some , since the Lord made all days ; but he seems to have made this day after a special manner , namely , by his Resurrection from the dead ( the Commemoration of which Benefit exceeded the Memory of the old Creation ) — or else because it was destinated for worshipping the Lord Jesus Christ , &c. Thus it was prophesied what Day Christ would ordain for his Service under the Gospel , and which Believers should observe with Joy in his Worship . Psal . 118. compar'd with Acts 4. must needs , saith Mr. Warren , be meant the day of Christ's Resurrection ; and doth not the Spirit speak expresly , this is the day the Lord hath made ? it is a day of the Lord 's making ; and will he [ that is Tillam ] make nothing of that ? what else can be made of it , but a Prediction of a Divine Institution , which is equivalent to a Precept ; especially when 't is expounded by an Apostolical Practice , as this hath been ? what can a day ( made long before in respect of Creation ) be stiled the day which the Lord hath made then in respect to a Divine Institution ? an Institution then it is , and that on the occasion of Christ's Resurrection . Fifthly , My next Argument to prove that the Lord hath appointed the first day of the Week as a day of Rest and solemn Worship , shall be taken from those clear Examples we have in the New Testament of the Disciples , and Churches of Christ meeting together in God's Worship upon this day . 1. Let this be considered , That that day which the Saints and Churches in the Apostles time observ'd , must be the precise day in every week , which ought to be kept till our Lord comes again . And , 2. That an Apostolical Precedent or Example is equivalent , or of like Authority with an Apostolical Precept : so that had we no more than this , it would be a sufficient warrant for the observation of this day . Now as the observation of the first day , as I have proved , hath its Rise , Foundation and Institution from the Resurrection of our Lord from the dead ; so we find on that very day the Apostles were assembled , tho Thomas was not there ; and our Lord on that day appear'd unto them : first in the morning of that day , to Mary Magdalen , Mark 16. 9. and after that ( perhaps about Noon ) he appeared in another form to two of them as they walked in the Country : And in the Evening of the same day he appeared to many of the Disciples together . Then the same day at evening , being the first day of the week , when the doors were shut where the Disciples were assembled for fear of the Jews , came Jesus and stood in the midst of them , and saith unto them , Peace be unto you . Observe how the Holy Ghost records it , the same day ; again , the first day of the week is twice mentioned , that we no doubt should take notice how he approved of their assembling on that day , and of his honouring this precise day by his appearing three times to one or another of them upon it . And then after eight days , again his Disciples were together , and Thomas with them : then came Jesus , the doors being shut , and stood in the midst , and said , Peace be unto you , Joh. 20. 26. Observe , that here was one seventh day or Jewish Sabbath , between the time of their first assembling and his appearing to them , and the second assembling and his appearing . And I shall prove anon , by an express Text , that he did not appear on any other day of the week betwixt these two first days . Object . 'T is objected , It was not the next first day , but after eight days . Answ . 1. Tho this makes nothing for their seventh day , yet would they have it to be on the second day of the week , rather than on the first , having no mind to honour that Day Christ hath honoured . 2. But this pretended Objection is a meer Figment or idle Dream . Their second meeting , saith Dr. Young , was the eighth day from the first inclusive . Cyril affirms it was the eighth or Lord's-day , the first and last being included . What tho it be said after eight days ? is it not also said that Christ after three days should rise again ? Mark 8. 31. yet our Lord rose from the dead on the third day of his Burial , not after the third day . So also 't is said , Luke 2. 21. When eight days were accomplished for the circumcising of the Child , i. e. on the eighth precise day ; it was not on the ninth , for the Holy Ghost speaks of the eighth day current , and not finished . So here , after eight days , or on the eighth day , is all one . It might also be on the evening of the eighth day . But see what Dr. Wallis saith to this , who gives many Instances to the same purpose : What we call ( saith he ) a third day Ague , the Latins call a Quartan ; and what we call every other day , they call a tertian . Joh. 2. 19. Destroy this Temple , and in three days I will raise it up again ; that is , on the third day . They tell Pilate , This Deceiver said , After three days I will rise again ( meaning thereby the third day after inclusively ) and therefore they pray that the Sepulchre may be made sure till the third day , not longer . After eight days , saith Mr. Warren , were come , that is , on the eighth day , which reckoning the Resurrection-day inclusively , was just that day sevennight , or the next first day of the week . Moreover , let it be considered , that this was ( as I hinted before ) the second solemn Apparition of our blessed Saviour after he rose from the dead . For read Joh. 21. 14. when he appear'd the next time to them , 't is said , This is now the third time that Jesus shewed himself to his . Disciples after he was risen from the dead : tho this was not on the first day ( I mean the third time he appeared to them ) for they were then a fishing . Yet note , that they neither met together , nor did he ever appear to them ( as we read ) on the seventh Day : no , he was far from honouring the old Sabbath now abolished , after any such manner . Nor do we read of any solemn assembling , and of his Apparition to them but on the first day only . And ought not this duly to be considered ? Has the Holy Ghost left this on record for no purpose ? Therefore note , that here are two Precedents or Examples for our Imitation , to meet or assemble together on the first day of the week . Were there but one such Precedent that they assembled together , and of our Lord 's owning them in it by his most gracious Presence , and by breathing on them , upon the seventh day , ( as I have said ) we should not further contend with our Brethren in this matter . Moreover , the third time of their general assembling together , or all with one accord in one place , was I have proved on the first day of the week also , namely on the day of Pentecost . Object . Tho they did meet together on the first day of the week , yet it was for fear of the Jews , and so no Rule for us . Answ . 1. Evident it is that the Apostles and Primitive Christians did celebrate the first day ; and this was either by Divine Appointment , or for some other Reasons peculiar to themselves . If by Divine Appointment , then it is a Rule and Warrant for us ; but if for some Reasons peculiar to themselves , then some can assign those Reasons . The principal Reason alledged is , you hear , for fear of being persecuted , and therefore they could not meet on the seventh day , and this made them observe the first . 2. Persecution must not hinder us in our Obedience to God ; what , disown God , or his Day of Worship , desert his holy Sabbath ? No , had the Seventh-day Sabbath remained , they could not have done thus without great Sin , tho it cost them their Lives . 3. And can it be once imagin'd , had they by slavish fear neglected to keep that Sabbath , and changed the only time of meeting together to another day , that our blessed Lord would have owned them in so doing , or vouchsafed his most gracious Presence to them ? no certainly , he would ( had he appeared to them ) rather severely have rebuked them for their great Iniquity , and not have said , Peace be unto you . 4. Besides , it would have been a very absurd method to avoid Persecution not to meet on the Jewish Sabbath , because they knew how superstitious the Jews were , and that they would not attempt any such thing on their Sabbath-day , I mean to persecute , imprison , or any way molest them , had they met on that day . And , 5. Of all days of the week they might rather expect to be disturbed , persecuted , or imprisoned , had they met together on the first day , especially on that very first-day our Lord rose from the dead ; because the Guard of Soldiers were commanded to be together till that day , and besure would not soon , or just on the morning of the third day be discharged . Besides , their not finding the dead Body might inrage the Soldiers against the Disciples , should they have been together on that day . 6. We will grant the privacy of their meeting , and shutting the doors might be indeed for fear of the Jews : but yet meet they would , and did ; and certainly they were led so to do by the Holy Ghost , in that Christ appeared in the midst of them on both those days , when they were so assembled . Before I close with this , I cannot omit what a Reverend Author hath said about the day of our Lord's Resurrection . It was , saith he , a remarkable day in many respects . 1. It was the eighth day in a continued reckoning of days , which was a number of greater Perfection than seven in some respects , witness Circumcision — The Antients insist much that this Circumcision on the eighth day was a Type of that eighth day on which our Lord rose again from the dead . Thus Cyprian . Moreover , the first day of the week is a day of greatest Renown , being first in order of Creation , and the first in dignity by our Lord's Resurrection ; the first fruits of time , and the first of days , and the only day in which our Lord became the first fruits of them that slept , and the first-born from the dead , that in all things he might have the preheminence : And , say I , the first day of the new World or Kingdom of the Messia , or Gospel-Dispensation . — Again , we have , saith he , another conspicuous Mark to note this day by , above all other days in the week . 1. That these glorious Apparitions of our now glorious Redeemer were no common Favors , but choice and special Evidences of his owning Providence , both as to Persons and Times — for as he appeared not to all sorts of Persons , but to some select chosen Witnesses , who were either eminently devoted to his Service , or design'd to teach others — so neither did he appear to those Persons every day , but principally and most usually upon the day designed by the Prophets to his Worship and Service , and now consecrated by his blessed Resurrection . 2. Altho it be said that he was seen of his Apostles forty days between his Resurrection and Ascension , yet was he not seen every day during those forty — that is , by the space of forty days at times , for some times he disappear'd . 3. However it may be supposed that our Saviour did appear on other days ( as once upon a working day ) yet no other day of the Week has he honoured to be denominated as the day of his appearing , but the first day of the Week only . Not on the second , third , fourth , much less the last of the Week , the seventh day : But the first is expresly and emphatically noted by name , the same day , the first day of the Week Jesus came and stood in the midst of them . 4. 'T is evident that our Lord appeared often on this day , gracing it with his Divine Presence : In the morning to Mary Magdalen , and the rest of the Holy Women ; in the evening of the same day to the eleven Disciples , when gathered together in the nature of a Church-Assembly . After eight days , or after day-light of the eighth day was past , he appeared again . Christ appeared in the morning of the Resurrection-day , as well as at the evening ; very early as well as very late ; to teach us that that whole day is his : 'T is that day which the Lord hath made ; not a piece of the day . Thus ( saith he ) I remember Dr. Hakewell long ago stopt the mouth of this Objector * , Joh. 20. 19. The same day at evening , being the first day of the Week . He calls it the first day of the Week , tho the evening ; to put the matter out of doubt , that this evening was part of the first day of the Week — Thus the Holy Ghost provides against future Errors . By Christ's second appearance that day seven-night they might be better instructed , witness their assembling on that day , Act. 2. 1. and Acts 2o . To conclude this , why our Lord should neglect the Jews Sabbath , and afford his glorious Presence in Christian Assemblies on the First-day of the Week , thus often , and thus eminently , but to establish this day for Sacred Assemblies , and to teach us on what day especially we may expect his Presence and Blessing , I confess I am to seek . 4. We may take notice of the gracious Speeches , Actions , and Transactions of Christ at his several appearings , tending partly to prove his Resurrection , the Ground of our Hope , and the Hinge of the Day . To this purpose , how did he condescend to his poor doubting staggering Disciples , manifesting himself on this day to all their Senses — distinguishing it from all other days by Sabbath-exercises ? 1. By his Heavenly Instructions opening the Scriptures , and preaching Peace to his Disciples , and to us as well as them ; Having slain the Enmity by his Cross , he came and preached Peace . On this day he came with his Olive-branch in his mouth , saying , Peace be unto you . 2. By giving forth Commissions to his Disciples , Matth. 28. 18 , 19 , 20. John 20. 19. As my Father hath sent me , so I send you . Whose Sins ye remit , they are remitted , &c. and then breathing upon them the Holy Ghost . 3. By convincing demonstrations of his Resurrection , to strengthen the Faith of Thomas . To which some add , 4. His celebration of the Sacred Supper according to that Promise , I will no more drink of the Fruit of the Vine , until that day I drink it new in the Kingdom of God : That is , after I rise from the dead , which therefore 't is like he then did ; yea , then he broke Bread , and was known of his Disciples in breaking of Bread as he sate with them ( not at Meat , as we read it ) the word only implys his gesture of sitting . Thus Mr. Warren . 'T is probable he did again celebrate the Sacred Supper among them ; for breaking of Bread commonly alludes to that : and his being known to them in breaking of Bread , may denote that Ordinance . But this is very doubtful . Another indelible mark of Honour fixed upon the First-day of the Week , is the Mission of the Holy Ghost , or the sending the Promise of the Father as a Royal Gift of Christ upon his Coronation-day ; such a Gift as was never given before : And that the day of Pentecost was the First-day of the Week I have fully proved . SERMON III. Proving the First-day of the Week to be the special Day of Solemn Worship under the Gospel , from Acts 20. 7. and from Rev. 1. 10. in which last place it is called the Lord's Day . HAving passed through five Arguments to prove the First-day of the Week to be the day which Christ hath appointed for his Solemn Worship under the Gospel , I shall proceed to the next Argument . Sixthly , Because the Churches and Disciples of our Lord Jesus Christ met together upon this day to break Bread , &c. Acts 20. 7. And upon the First-day of the Week , when the Disciples came together to break Bread. This was the day , it appears , on which they met together , not only for preaching , hearing , praying , &c. but also to celebrate the Lord's Supper . 1. Observe , 't is said in the Context , that Paul stayed at Troas seven days . And by the way note , that he was there upon one of the Jews Sabbath-days , but then the Church met not together ; and it is evident also that Paul waited till the First-day came , that he might not only preach to them when they were generally assembled together , but also celebrate the Lord's Supper before he departed . Now that this was the First-day of the Week , none can reasonably deny : But since Mr. Banfield , Mr. Smith , Mr. Soarsby , and others , do doubt of it , take what divers Learned Men have said ; and first Dr. du Veil . Vpon the first day of the Week ; that is , that day , as Sozomon saith , which is called the Lord's Day , which the Hebrews called the first day of the Week , but the Greeks dedicated it to the 〈…〉 the Table of Canons lately publised by the famous John Baptist Cotelerius : It was not before Christ's Resurrection called the Lord's Day , but the first Day ; but after the Resurrection it was called the Lord's Day , the Lady of all Days , &c. We have the name of the Lord's Day in Rev. 1. 10. in Ignatius his Epistle to the Trallians and Magnesians : And sometimes in Clement's Institutions ; also in that place of Ireneus , which the writer of the Answers to the Orthodox in Justin Martyr hath preserved to us — When the Disciples came together — from this place , and that in 1 Cor. 16. 2. is gathered , that the Christians did then use upon the first day of the Week to keep up solemn Meetings . Justin saith , Vpon the day called Sunday , all that live in Citys or Country meet in one place . This Meeting ( another saith ) was upon the first day of the Week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Which phrase , tho Gomarus , Primrose , Heylin , and many others go about to translate thus , viz. upon one of the days of the Week , yet this is sufficient to dash that Dream . That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifys on the first day of the Week , the generality of the Antients both Greeks and Latins agree ; whose Testimony about the sense of a word is the best Dictionary . And the same Phrase used of the day of Christ's Resurrection by the Evangelists , proveth it . Had it been said that Paul abode seven days at Troas , and on the seventh day of the Week when the Disciples came together to break Bread , no doubt but these Sabbatarians would have made this no small proof to observe the old Jewish Sabbath ; and I confess it would have been a good Argument for their practice ; or had Paul 〈◊〉 the Churches observed the seventh day : and yet they will not allow it to be a proof for the observation of the first day . Dr. Wallis tells us , that Mr. Bamfield urg'd , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Greek for one , and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well be rendered one day of the week , as the first day of the week . Answ . Surely ( saith the Doctor ) he is not in earnest ; such trifling doth more hurt than help his Cause . No doubt but when they met , it was one day of the week , we need not be told it ; nor need the word week be added , he might have said one day ; nor need he have said so much : But this Author cannot think ( nor doth he ) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth any where signify other than the first day of the week . In the whole Story of Christ's Resurrection , and what followed on that day , in all the four Evangelists , we have no other word but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Latin word pridie is a derivative ( or compound rather ) from prae , prior ; and postridie from post , posterior : and accordingly ( in Latin ) pridie Calendarum must signify a day before the Calends . But can any man think it is meant of any day ? No , but the next day before . So if we say , Christ was crucified one day before the Sabbath , and rose again one day after the Sabbath : This one day is the next day . And so any man who hath not a mind to cavil will understand it . And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one day after the Sabbath , must needs be understood of the next day after the Sabbath , nor is it ever used in any other sense . If it were to be unstood of any day indefinitely , it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some day after the Sabbath ; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one day after . Thus Dr. Wallis . See how hard these men are put to it , in labouring to cast away , nay tread under-foot the glorious day of our Lord's Resurrection . And 't is strange to see how men , to maintain their Errors , will quarrel and find fault with the Translation of our Bible . 'T is manifest therefore , that there was a Religious Assembly of the Christian Congregation at Troas , on the first day of the week , for celebration of the Lord's Supper , and preaching ; and Paul with them : which I take to be the celebration of the Christian Sabbath . Obj. However this , Mr. T. Bamfield says , is but one Instance . Answ . True ( saith the Doctor ) this is but one ( but we have heard of more before , and shall hear of more by and by ) yet this one is more than he can shew for more than two thousand five hundred years , from God's resting on the Seventh-day , Gen. 2. 3. till after Israel was come out of Egypt , Exod. 16. during which time he would have us think the Seventh-day was constantly observed . And if he could shew any one Instance of Enoch , Noah , Abraham , or others , where such a Religious Assembly for the Worship of God was held on the Seventh-day in course from the Creation , he would think his Point well proved , tho no more were said of it than is of this . Whereas now as to the time from thence to the Flood , he brings no other Proof , but that Abel , Enoch , and Noah were good Men ( as no doubt but they were ) and therefore it is to be presumed they kept a Sabbath , and that upon the seventh Day : which is to beg the Question , not to prove it . Thus the same Author . Object . But it is objected that it was an occasional and accidental meeting for common eating . Answ . 1. It was a full Assembly , that is evident : for some were fain to get up into the Windows three stories high , as Eutychus , ver . 8. the lower Room would not hold them ; therefore it was no small meeting . 2. 'T is said , they came together to break Bread. What , is Paul so thoughtful of eating and drinking , to refresh his Body with them , as to stay seven days for that ? No , no , it was a better Feast he hunger'd after , to break Bread , saith the Text ; to receive the Eucharist , says the Syriac Translation , that is , to receive the Lord's-Supper upon the Lord's-day . 3. But why must Paul break the Bread to them ? ver . 11. had it been common Bread , no doubt but good Manners had prevented that , and not put him upon any such Service as to cause him to carve for them all . 4. We know the celebration of the Lord's-Supper is call'd breaking of Bread , Acts 2. nor is there reason to conceive it was any other sort of breaking of Bread , but that this is meant here . That it was no festival Day , not the first day of unleavened Bread , Mr. Hughes has proved . But there is reason , saith he , to believe this was sacramental Bread ; for the Church came together to break this Bread ( so they were never said to do in breaking any other kind of Bread ) and Paul brake that which was properly Bread among them ; but for breaking of Bread to the hungry , it is not always meant of Bread literally , but of means whereby they may procure them Bread and Necessaries . Neither , saith he , did the Church purposely come together for this , but rather sent it from House to House . Nothing hinders then but that this Bread broken , put synec●ochically as a part for the whole , doth note the Lord's-Supper . Take what Dr. Du-Veil has said . To break Bread ; to wit , that was consecrated to be a Symbol of the Body of Christ , offered for us upon the Cross . Hence the Syrian render it , That we might break the Eucharist . The Arabick , that we might distribute the Body of Christ . The Ethiopick , To bless the Table . All understood it of this holy Rite , by which the Lord Jesus would have the memory of his bitter Death to be celebrated by his Disciples . Compare this with what he says on Acts 2. 42 , 46. Object . Again it is objected , That they did not break Bread on the first day , because Paul continued preaching till midnight . Answ . 1. It was principally to this end they came together on the first day , which shews it was their usual Practice so to do . 2. They might break Bread first , and did no doubt ; and then Paul might renew his Speech , and continue preaching till midnight . The order of words in a historical Relation are not always to be followed . 3. They did break Bread ; and if it was after midnight , yet that extraordinary occasion of Paul's preaching , being ready to depart , might be by the Lord dispensed with , tho the proper season to administer that Ordinance be on the first day of the week . For who will say , that Ordinance upon an extraordinary occasion may not be administred on another day of the week ? so that tho this should be granted , I see not how it hurts our Cause . Object . The Greek reads it first of the Sabbaths ; and say what you will , 't is doubtful what day this was . Answ . Dr. Wallis has said enough to clear this to all that are willing to be satisfied : yet I shall add another learned Writer ; Acts 20. 7. 1 Cor. 16. 2. in which place ( he shews ) 't is the same called by the Evangelists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * : so in those places una Sabbatorum must be expounded by the Lord's-day , saith Chrysostom † , whose Interpretation Hierom allows , and expounds the reason thereof ; ad Hebidum quaest . 4. because , saith he , every week is divided into the Sabbath , into the first , and second , and third , and fourth , and fifth , and sixth days ; which the Heathens call'd by the names of their Idols and Elements : and therefore in those Fathers opinion , una Sabbatorum ( by Enallage of the plural number for the singular ; for it 's seldom read in the singular number in the Old Testament , which the Writers of the New Testament do imitate ) and prima Sabbatorum are all one : for the name of Sabbath among the Antients denoteth not only the last day of the week , but the whole week . — The Hebrews called the whole week Sabbath . And in this sense is the Pharisee to be understood about the Sabbath — he glories of fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi twice a Sabbath : There by Sabbath we must of necessity understand the whole week , by an Hebraism , and not the last day thereof . For the Pharisees ( as most learned Searchers of Hebrew Antiquities have often observ'd , which thing Epiphanius put us in mind of ) instituted two Feasts every week , namely on Monday and Thursday : therefore the Lord's-day was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or una Sabbatorum , as in the Evangelists and Apostles , so in the Writers of the following Age. He that will look into their Writings , shall find Examples enough . Thus this place doth sufficiently tend to prove , with 〈◊〉 other Text before mentioned , that the first day of the week the Gospel-Churches did observe as the special day of sacred Worship ; and that it was the first day of the week , the generality of the Antients both Greek and Latin , it is evident , do agree . Moreover , here are many things worthy of our Consideration . ( 1. ) That this meeting was for publick Worship , as preaching , breaking of Bread , &c. ( 2. ) That the Holy Ghost on purpose records the precise day ; Paul having waited at Troas the six former days , till this day , the first day of the week , came : tho no doubt they might have some other private occasional meetings on other days before , for Paul besure was not idle . ( 3. ) That their coming generally then together , was not new , nor occasional , but their common practice , or usual day of assembling together , to preach and administer the Lord's-Supper . ( 4. ) It is clear , that by a special applying of these Exercises to that Day , and by mentioning that Day to this end , it was their most solemn Day in season to meet upon , and that the old Sabbath was not , but was abolished with the Covenant of Works . ( 5. ) Nor is it likely that Paul would have stay'd there , who was ready to depart , had not that day been the day of solemn Worship , when perhaps many in the adjacent places came together . Nor would they have slipt over the seventh Day , without any notice taken of that ; for it necessarily shews they had no regard to the old Sabbath : which the Disciples would besure never have done , if there had been so great a Sanction for that day as for the first day of the week . ( 6. ) As Dr. Owen notes , the Disciples came together without an extraordinary warning , or being sent to , or call'd together in answer to their Duty ; which they were accustomed so to do . Such , saith he , is the account that Justin Martyr gives of the Practice of all Churches in the next Age , i. e. on the day called Sunday there is an Assembly of all Christians , whether living in the City or Country ; and because of their constant breaking of Bread on that day , it was called Dies Panis . August . Epist . 118. And Athanasius proved that he brake not a Chalice at such a time , because it was not the first day of the week when it was used . And whosoever reads this Passage without prejudice , will grant , that it is a marvellous , adrupt and uncouth Expression , if it do not signify that it was the common observance among all the Disciples of Christ , which could have no other Foundation , but that only laid down before , of the Authority of the Lord Christ requiring it of them . And , saith he , I doubt not but Paul preach'd his farewel Sermon ( after all the ordinary Service of the Church was perform'd ) which continued till midnight . And all the Objections I have met with against this Instance , amounts to no more than this , i. e. that the Scripture says that the Disciples met together to break Bread , yet indeed they did not so . And this , by what the Doctor says , vanishes into Smoak . 1. From the whole I may argue : If the Apostles and Primitive Christians did observe the first day of the week as their prime and chief time for solemn Worship in season , and passed over the old seventh Day ; then is the first day of the week , and not the seventh , that precise Day Christ has appointed to be observ'd in his solemn Worship under the Gospel . But this was the prime and chief time for solemn Worship in season , &c. Ergo. 2. And if those meetings on the first day were not such as used to be formerly on the seventh day , I desire to know a reason , 1. Why their Meetings on the first day should be particularly recorded , rather than their Meetings on the seventh . 2. And why also the one is so oft mentioned , i. e. their Meetings on the first day , and no mention at all that they met on the seventh day in the New Testament , from the Resurrection of Christ , as a Church-assembly to worship God , or discharge any part of Religious Duties ; nor of their meeting on the second , third , fourth , &c. Object . But it seems as if they came not together till the evening of this day , tho it was the first day of the week ; and so it proves not that this whole day ought to be kept in solemn Worship . Answ . For this there is not the least shadow of Proof . What tho Paul continued his Speech till midnight ; might not some other Ministers spend the former part of the day in Preaching , Exhortation , or in Prayer ? Or , might not Paul ( as some of us do ) preach twice himself on that day , and they refresh themselves about the middle of the day ? I find one Author speaking thus : Paul spending this whole day in that Service , and continuing his Sermon till midnight ( yet accounting it still one day ) in solemn meeting , doth confirm this Day to be more than an ordinary day , or than other days of the week , as being specially dedicated to these Services and Exercises , and totally spent in them . It is said , that they came together on the first day of the week ; and no doubt but it was in the morning of that day , for so we find they did on the same day of the week , Acts 2. 1 , 2. for when Peter began to preach , it was but the third hour , which is our nine of the Clock in the morning . Sixthly , My sixth Argument to prove that the first day of the week ought to be observed as a day of Rest and solemn Worship under the Gospel , shall be taken from that Appellation given to this day , Rev. 1. 10. where it is called the Lord's-day ; I was in the Spirit on the Lord's-day . Surely this Royal Name or Title adds no small honour to this illustrious Day : as it was the first day of Time mentioned in the beginning of the first Book of the Bible ; so it is the last day of Fame noted in the beginning of the last Book of the Bible , to the Praise of him who is our Alpha and Omega . The very Name speaks the Lord Christ to be the Author of it , who upon the day of his Resurrection was declared both Lord and Christ . I find , saith my Author , an elegant and pious Poem written by Sedulius an Antient Christian * Jerom's Junior , being by him translated to this effect : After sad Sabbaths th' happy Day did dawn , Whose lofty Name from Lord of Lords is drawn : A blessed Day , that first was grac'd to see Christ's rising , and the World's Nativity . I shall endeavour to prove that after Christ's Resurrection and Ascension there was a peculiar Day belonging to the Lord above any other day of the week ; and that this Day was not the old Jewish Sabbath-day , but the first day of the week . 1. That there was a peculiar Day , or one precise Day of the week observed to the Lord , in which the Churches assembled together for the Worship of God , none will deny : God lays claim to one day in seven as his Day . 2. And now that this was not the seventh day of the week appears , because we no where read that any one Gospel-Church ever assembled together on that day from the Resurrection of Christ . Now if that had been the Day the Lord Christ had appointed as Mediator and Lawgiver , besure we should have had it mentioned in some place , as the very day in which the Churches , or at least some one Church did meet together : but this we do not find , therefore that is not , cannot be the day . 3. We read of their meeting together no less than four or five times , from our Lord's Resurrection and after his Ascension , on the first day of the week , Joh. 20. 19. and ver . 26. Acts 2. 1 , 2. ch . 20. 7. to which I might add 1 Cor. 16. 1 , 2. 4. No doubt the Apostle John , when he says on the Lord's-day , refers to a certain particular Day well known to all the Churches to whom he was to write , nay known to all Believers and Saints of that time . 5. And evident it is , that the Jewish Sabbath-day is no where , either in the Old or New Testament , called the Lord's Day , tho it is called the Lord's Sabbath , and the Sabbath of the Lord thy God. Lord in the Old Testament ( as one observes ) is the usual name of God indefinitely , without particularizing this or that of the three Persons : And the Sabbath of the Lord thy God , doth not appropriate it to the second Person , more than to the first or third . And tho the second Person , or Christ considered as God , made the World , and gave the Ten Commandments , as well as he gave forth all the Ceremonial Law , the three Persons being the same one God ; yet Christ is contradistinguished , i. e. referring to his Human Nature , or the Anointed of God , as Mediator or God-man : And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lord in the New Testament is commonly and peculiarly applied to our Lord Christ , as 1 Cor. 8. 6. But to us there is but one God , the Father , of whom are all things , and we in him ; and one Lord Jesus Christ , &c. So Eph. 4. One Lord — one God and Father , &c. and to this Lord doth the Day here refer . I● the fourth Commandment , that which is called the Sabbath of the Lord thy God ( speaking of Israel ) is meant of God indefinitely , and not of one Person contradistinguished to the other Two. The Work of Creation is commonly ascribed to God the Father , and so the old Seventh-day Sabbath is properly the Father's Day , not Christ's , tho all the three Persons created the World. 6. This day is called the Lord's Day , in a like sense as the Holy Supper is in some places called the Lord's Supper ; in which places is meant the Lord Christ , God and Man. This may answer their common Objection , viz. Object . It might be called the Lord's Day in respect of God the Creator , not of Christ the Redeemer ; and therefore may be meant the Seventh-day Sabbath : Besides , the World was made by Christ , and he gave the Law on Mount Sinai . I further tell them , this Name or Appellation [ Christ ] refers to our Lord as Mediator , or as he is God and Man : But the second Person was not God and Man when the World was made , or when the Law was given on Mount Sinai . Tho the second Person , or Christ as God , created the World , and with the Father and Holy Ghost is that one God that gave the Law ; yet Christ the Anointed , or as Mediator , God in our Nature , actually existed not till the fulness of time was come . ( 2. ) And why may not they call the Lord's Supper , and the Lord's Table so , with respect to God the Creator , or Christ as Creator ? ( 3. ) Consider that in the New Testament Christ as Mediator is actually exalted to be Lord of 〈◊〉 ; of all Persons , Men and Angels , and of all things : For to this end Christ both died , and rose again and revived , that he might be Lord both of the dead and living , Rom. 14. 9. ( 4. ) So that as the term Lord is peculiarly ascribed to Jesus Christ as Mediator , so certainly is the day here called his Day . And as the Supper is called the Lord's Supper , because he instituted it , and it wholly refers to Christ ; so the first day is called the Lord's Day , because the Lord Christ instituted or appointed it as the special Day of his Worship , and as it refers to his glorious Resurrection . Object . If the Scriptures be the Rule to judg whether that day be not the Lord's Day , which ( and which only as distinguished from other days of the Week ) the Son of Man is Lord of ? Answ . 1. Christ is Lord of all days no doubt , because he is Lord of all things ; but the Seventh-day Sabbath is no where appropriated to Christ as Mediator , nor ever called the Lord's Day . ( 2. ) When 't is said in the New Testament , that the Son of Man is Lord also , or even of the Sabbath-day ; he shews that it was in his power to dispose of it , for he gives this as a reason for his doing that which the Pharisees counted Sabbath-breaking , and by which he oftentimes offended them . And so it is far from being a reason of his establishing it to abide a Sabbath in his Kingdom-state . And , as one well observes , it seems plainly to mean , that that being a positive Law belonging to Moses , our Lord had power to change it , or dispense with it , as well as other Positive and Mosaical Laws . As it is said , He hath made him Head over all things to the Church , not Head to all things : So he is Lord over all Days , but all are not separated to his Worship . As it is said , Thou hast given him Power over all Flesh — So it may be said , thou hast given him Power over all Days , that he may sanctify one to his own peculiar service and use , and leave the rest common to us to work in . 7. There is , saith Mr. Shepherd , no other day on which mention is made of any Work or Action of Christ , which might occasion a holy day , but this only of his Resurrection , which is exactly noted of all the Evangelists to be the first day of the Week ; and by which work he is expresly said to have all Power given him in Heaven and Earth , and to be actually Lord of the dead and living . And therefore why should any other Lord's Day be dreamed of ? Why should Mr. Brabourn imagin that this day might be some superstitious Easter-day , which happens once a year ? The Holy Ghost , on the contrary , not setting down the Month , or Day of the Year , but the Day of the Week wherein Christ rose ; therefore it must be meant of a weekly Holy-day , here called the Lord's Day . 8. This was the day in which Christ ceased from his W●●k , and rested , as the Father ceased from his Work , and rested on the Seventh-day ; and therefore this is his Day , as the other was the Father's Day ; there being a day remaining to him , and to us thro him , from the same foot of account in the times of the Gospel , as we have proved . 9. That 't is this day which is called the Lord's Day , because of his frequent appearance on it after his Resurrection , and because after his Ascension he crown'd it with that miraculous effusion of the Holy Spirit , to put a Glory upon it , and to confirm it as that day appointed for his People to wait upon him in . 10. John , in calling it the Lord's Day , did not surprize the Churches with a new Name , but denoted to them the time of his Vision , by the name of the Day , which was well known to them . And there is no solid reason why it should be so called , but that it owes its preeminence and observation to his Institution and Authority . And no man who shall deny these things , can give any tolerable account how , when , and from whence this day came to be so called : it is the Lord's Day , as the Holy Supper is called the Lord's Supper , by reason of his Institution . 11. Because ( as I have proved ) the Lord hath made it , therefore it is called the Lord's Day . This is an Argument ( saith a Reverend Author * ) used by the Church of God in all Ages , for twelve hundred years . St. Austin used it in his time . The Psalmist prophesieth of the Resurrection of Christ ; The Stone which the Builders refused , is beeome the Head-stone of the Corner : This is the Lord 's doing , and it is marvellous in our eyes . Our Lord ( saith he ) expounds it of his Crucifixion and Resurrection ; This is the Day the Lord hath made . And we desire to be built upon this Corner-stone ; We will be glad and rejoice in this day , we will keep it as a glorious day , a day of Thanksgiving and rejoicing in God — Again ( he saith ) it was prophesied that the first day of the Week should be the Sabbath-day , i. e. the Lord's Day : In that day there shall be a Root of Jesse , which shall stand up for an Ensign to the People ; and to him shall the Gentiles seek , and his Rest shall be glorious . Not only the Father's Rest shall be glorious , as when he had created the Heaven and Earth , and rested on the Seventh-day ; but Christ's Rest shall be glorious : for all Divines agree that the Prophet speaks of the Rest of Christ from the Work of Redemption . As God the Father rested from his Work , and his Rest was glorious for four thousand years together ; so Christ's Rest from his Work shall be glorious . Thus Mr. Fenner . Object . Perhaps some will say , This only refers to the Gospel Spiritual Rest which we have by Christ , and not to a peculiar Day of Rest . Answ . The Rest spoken of here may be meant of that ; and from thence we have also a day of Rest allowed us : And by comparing this with Heb. 4. I can't see but it clearly has respect to this Day of Rest , the Lord's Day , because the Seventh-day is called the Father's Day of Rest ; and the day of Christ's Resurrection is also Christ's Day of Rest , as we have proved . Object . It may refer to the Great Lord's Day , the Day of the last Judgment : I saw the dead , &c. for a thousand years with the Lord is as one day . Thus the Sabbatarians . Answ . ( 1. ) These men would have it to be any day , rather than the very day the Holy Apostle means , i. e. the First-day ; one while 't is the day of Christ's Birth , or the day of his Death , or some Feast-day , or else the day of Judgment : whereas we find the Gospel-Church observed no day but the First-day of the Week , the day of our Lord's Resurrection . ( 2. ) There is a great difference between these two Phrases , the Lord's Day , and the Day of the Lord : for such an Interpretation of the Lord's Day would render it an uncertain time , and so directly cross the scope of John in setting down , ( 1. ) The Place where . ( 2. ) The Day when . ( 3. ) The Vision it self . And , as one observes , it is void of all judgment to take it for the Day of Judgment : for in the readiest construction of the words , St. John spoke of a Day that was in being before he had the Vision , and a Day well-known to the Churches at that time . But was the Day of Judgment then come , or hath it yet been ? There are more than a thousand years since John was on that Day in the Spirit , &c. This is an idle dream : for of that day and hour knoweth no Man. A Learned Writer answers four Questions on this Text , Rev. 1. 10. ( 1. ) How will you prove this to be the First-day of the Week . ( 2. ) How will it be made good that this Name imports a Sabbath ? ( 3. ) How can it be declared ( or proved ) that the Lord himself imposed this Name ? ( 4. ) What influence had John upon him in declaring this Name ? He gives excellent Answers to all these Querys : I shall cite but a part of them . ( 1. ) No indefinite or undetermined time is meant by this day , as some would have it ; but 't is a distinct and determined day , owned by the Lord : the word is plain , the Lord's Day , noting one single day . ( 2. ) Neither can it refer to the Seventh-day : 't is as irrational to say this Lord's Day is the old Sabbath , as to affirm the Lord's Supper means the Passover . — This Lord's Day was revealed after his coming in the Flesh , but the Seventh-day long before . As he was revealed newly in the Gospel , to be the one Lord Jesus Christ , our Mediator ; so a new day of his was revealed also , which the Church never knew before , viz. his Resurrection , which was notoriously known to be the Lord's Day . ( 3. ) He proves it can't be attributed to the day of his Nativity . ( 4. ) That this Title , the Lord's Day , was not imposed upon any extraordinary time , by reason of the great Revelation given out to John therein . ( 1. ) He was in the Spirit on the Lord's Day , before he received those Revelations , therefore they could not be the ground of this Appellation — To pretend to Prolepsis here , is a miserable shift . ( 2. ) He writes to the seven Churches in Asia , and informs them of the Time known to them when he had these Revelations , viz. the weekly Lord's Day — It is the Day which he himself made to declare himself to be the Son of God , the chief Corner-stone , the Foundation of the Church . Secondly , He answers the second Question , viz. That this Title imports a new Day of Rest to be his , for four Reasons : One is this ; The word used here denoting the Lord's Day , is but once to be found in the New Testament , where we read of the Lord's Supper , and all grant it signifieth an Ordinance where-ever the word is used ; and therefore so here . Thirdly , That the Lord Jesus himself put his Name upon this Day . ( 1. ) The giving or bestowing of God's Name on any time , thing , or person , is reciprocal with himself ; therefore none but the Lord could put his Name upon this day : Who hath the disposing of the Lord's Name but himself ? — Will you say the Apostles , or the Church might do it ? What , without the Lord's Commission or Command ? They would not , they durst not ; God never intrusted any of them to bestow his Glory , or call his Name upon any thing , but only declaratively from himself . ( 2. ) All Power in Heaven and Earth was given to the Lord Christ , to settle his Church , and to appoint Ordinances , and to change Times according to the Father's Pleasure : therefore he only authoritatively could change the Sabbath , and put his Name upon this Day . Fourthly , To the fourth Query he saith , The Influence of Power which the beloved John had in naming this Day , is only ministeral or instrumental ; the Lord Jesus giveth it , and he wrote it . This is the highest of their claim , who are Ministers , by whom Souls are brought to believe the Gospel : And no more was he but a faithful Messenger to declare that to be the Lord's Day , upon which the Lord himself had fixed his Name . And thus enough hath been said to prove that this day , called the Lord's-day , was the first day of the week : but to put it further out of doubt , in the last place , 12. The Antient Fathers , whose Credit and Authority I see no cause to doubt , have positively declared that it was the first day of the week that John called the Lord's-day . The first I shall mention is Ignatius , who was John 's Disciple , and writes thus : Let every one that loves the Lord Jesus Christ , keep holy the Lord's-day , which was consecrated to the Lord's Resurrection . Ignatius , saith my Author , was not only contemporary with St. John , but was his Disciple , or Scholar : now John , according to the best account we can have from Chronology , wrote his Revelation in Pa●●os , whither he was banished by Domitian , in or about the year of our Lord 96 ; after which he wrote his Gospel , and dy'd anno 98 , or 99. and Ignatius dy'd a Martyr under Trajan in the year 107. — How long before his Death Ignatius wrote his Epistle to the Magnesians , we are not certain ; nor is it material . In that Epistle to the Magnesians , even according to the genuine Edition published by Bishop Vsher out of an antient Manuscript , not that which is suspected , he doth earnestly exhort them not to Judaize , but to live as Christians — not any longer observing the Jewish , but the Lord's-day , on which Christ our Life rose again . It is manifest therefore , saith he , that within eight or ten years after John's writing , the Lord's-day did not signify the Jewish Sabbath , but the first day of the week , on which our Saviour rose again . — Why should any longer doubt in this matter ? besure Ignatius well knew what day it was that John called the Lord's-day , who for some years conversed with that beloved Apostle and Disciple of Christ . I might to this ( saith this Author ) add the Testimony of Polycarp , who was also a Disciple of John , and collected and published these Epistles of Ignatius , and knew what St. John meant by the Lord's-day . He proceeds to Justin Martyr , who saith , He was not converted to the Christian Religion till about the year 129. about thirty years after St. John 's Death ; yet he lived so soon after , that he could not be ignorant of the Christian Practice , and what they understood St. John to mean by the Lord's-day ; and how that Day was observed . On that day commonly called Sunday , there is held a Congregation or general meeting together of all Inhabitants , whether of City or Country ; and there are publickly read the Memorials or Monuments of the Apostles , or Writings of the Prophets . — Again , the day called Sunday we do all in common make the meeting-day , for that the first Day is it on which God from Darkness and Matter made the World , and our Saviour Christ did rise from the dead , &c. In which places , saith he , tho it be not called Dominica * , but Dies Solis † , ( because speaking to a Heathen Emperor ) yet it was then solemnly observed . — 'T is manifest therefore that the Lord's-day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dominica , or Dies Dominicus , was the known name of a Day so called when John wrote his Revelation ; that it was a day of Religious Worship , contradistinguished to that of the Jewish Sabbath , and so observed , and so called by Ignatius within eight or ten years at most after John's writing that Book ; which he would not have done if he had not thought it to be so meant by his Master St. John. And in what manner it was observed in their solemn Religious Assemblies , Justin Martyr tells us , He also adds Clemens , Irenaeus , Origen , Tertullian , &c. To which I might add Pliny that liv'd under Trajan , who , tho a Heathen , could observe how these morning Stars used to meet early on this day , and sing Hymns to Christ ; and not only sing his Praises , but celebrate his holy Supper on the Lord's-day . And 't is known to have been the common Question put to the Christians by the Pagans , Dost thou observe the Lord's-day ? The usual Answer was , I am a Christian , I dare not intermit it . — O blessed Souls ! ( saith my Author ) because they were Christians , they durst not intermit the Lord's-day , tho they lost their dearest Lives for keeping it . — The learned Dr. Du-Veil cites not only Ignatius and Clemens , but Theophilus Patriarch of Alexandria , to the same purpose ; also Sedulius , and divers other Antient Fathers , as Austin , Maximus , Isidore , and Gregorius Turonensis , who speaketh thus : This is the day of the Resurrection of our Lord Jesus Christ , which we properly call the Lord's-day . — Eusebius saith , We keep holy the Lord's-day . Dr. White cites Ignatius his Epistle ad Magnes . Instead of the Sabbath , let every Friend of Christ keep holy the Lord Christ's Day — in memory of his Resurrection , the Day wherein spiritual Life received beginning , and Death was vanquished . This Encomium , saith the Doctor , which this holy Martyr Ignatius hath stampt as an honourable Character upon the Lord's-day , declareth what Esteem the Primitive Church entertained of this day . Moreover , Theodoret has this material Passage , that they did no longer keep the Sabbath , but led their Lives according to the Lord's-day , in which our Life arose , meaning our blessed Lord. Dionysius , Bishop of Corinth , saith , We have spent holy the Lord's-day ( or passed thro it ) to the end . Tertullian , who flourish'd about the year 200 , saith , On the Lord's-day we hold it lawful to feast * , because it is a day of Joy and Gladness : so that in his time the Title of Lord's-day was appropriated to the first day of the week . Origen saith , The Lord rained Manna from Heaven first upon the first-Day , which is the Lord's-day , and upon the Sabbath none . Let the Jews understand that even our Lord's-day was preferred before the Jewish Sabbath . Athanasius 's Testimony is also full : The Sabbath was of great esteem among the Antients , but the Lord hath changed the Sabbath into the Lord's-day — not we by our authority have slighted the old Sabbath , but because it did belong to the Pedagogy of the Law : when Christ the great Master came , it became useless , as the Candle is put out when the Sun shines . He affirmed also , that the Sabbath and Circumcision were both of them legal Observances . Moreover , I might cite Austin , Ambrose , Hierom , and many more , who all testify that the Lord's-day was the first day of the week , and observed as the special Day in God's solemn Worship . And so all along down to this day 't was kept , and observ'd even by our blessed Reformers , as the Lord's-day , or a Day of his appointing , &c. Therefore from the whole we note , it was no Popish Innovation , nor , as Tillam falsly affirms , a Device of Antichrist , who changed Times and Laws , &c. But no more at this time . SERMON IV. Proving there is one day of the week in season to preach the Word , and that it is the first Day . That Collections by Divine Authority are to be made every first Day , &c. and that the Churches did meet on that day . That God hath inflicted dreadful Judgments on such as have profaned the Lord's-day . Several Arguments further urged , shewing when the Lord's-day begins , and how it ought to be observed . SEventhly , Another Argument for the observance of the first Day , shall be taken from Paul's Charge to Timothy : Preach the Word , be instant in season , and out of season , &c. 2 Tim. 4. 2. From whence I note , there is one day above all others in the week , as the day in season when the Word is to be preached . 1. In season , implies a fit time for doing a Work ; and so here a particular day Christ hath appointed for his Worship , Prayer , Preaching , and Administration of all other Ordinances . 2. But if there was not one precise day appointed by Christ to the end , and all days were alike under the Gospel ; then on all days the Word would either be in season , or out of season : but since there is a time in season , and times out of season , I argue , there is one special Day appointed for those great things to be done upon . 3. Solomon saith , to every thing there is a season , and a time to every Purpose under Heaven ; i. e. a certain set time appointed by God to be observed with the greatest diligence to the end for which it is ordained . And hath God set a time to every thing , and for every Purpose and Work ; and yet set no particular time for his Worship ? This cannot be , for we have proved one day in seven he claims from the fourth Command ; and in Gospel-times it must be the first Day of the week , ( 1. ) Because the old Sabbath is gone . ( 2. ) Because on this day Christ rested from all his Works , as God did from his . ( 3. ) Because this Day he owned and confirmed by the miraculous effusion of his Spirit . ( 4. ) Because on this Day his Disciples met together , and he approved it by his gracious appearance , and preaching Peace to them . ( 5. ) Because 't is called the Lord's-day . ( 6. ) Because no Church met in a special manner on any other day , in the New Testament . So that this Day is the day in season , or there is none at all ; but that can't be , because there is a special season appointed to every thing and purpose under Heaven . 4. This Day is the day in season , because it sutes with the state of Gospel-Believers ; we first entering into Rest through Jesus Christ , who has done for us all we had to do , and born all those Burdens we were to bear in order to our entering into Rest : therefore it can't sute with us to keep the old Sabbath , which injoyn'd the Creature to do and live , i.e. to labor to do all that God commanded , in obedience even to the whole Law , if ever they would have Rest and Peace . So that the Jews Day shewed they were to work for Life according to the tenor of the first Covenant ; but our Day shews we work from Life , and we have Rest , Life , and Peace first , or are justified , and so obey ; and this from better , more Evangelical Principles . So that in Comparison of this day , this special season , all other days of the week are out of season for Gospel-work and Service . Eightly The first day of the week is appointed by Christ under the Gospel to be observed , because all the Gospel-Churches were required this day to make Collections for the poor Saints ; 1 Cor. 16. 1 , 2. As I have given order to the Churches of Galatia , even so do ye : upon the first Day of the week let every one lay by him as God hath prospered him , that there be no Gatherings when I come . 1. Observe what was the Practice of one Church as a Church , was the Practice of every Church . Besides , Paul saith , that the same thing he had given Orders about in the Churches of Galatia , and so no doubt in all Churches . 2. Paul in causing the Churches to be obedient in this matter , received this Authority from Christ , as he intimates plainly enough in 1 Cor. 14. 37. If any Man think himself to be a Prophet , or spiritual , let him acknowledg that the things I wrote unto you are the Commandments of the Lord. And elsewhere he shews that without the same Authority he durst not make the Gentiles obedient either by word or deed . 3. Here is a Duty injoyn'd then by Christ's Authority on all the Churches , and not by Paul any other ways than ministerially ; which is upon every first Day to make Collections for the poor Saints : they must deposite their Alms all on the same day , which could not be done unless the Churches did assemble upon that day ; and besure it was injoyned on that day , because they then did meet together for solemn Worship , and because such Acts of Mercy suted Sabbath-Duties , and were well-pleasing to God. 4. Besides , no Man can assingn a reason why the Churches should be required on every first Day to make Collections for the Poor , if it were not the usual Day in which they assembled themselves together . Object . That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Greek for one , and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well be rendered one day of the week as the first day of the week . Thus Mr. Bamfield on Acts 20. 7. Answ . Take Dr. Wallis's Answer , viz. Surely this Author cannot think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth any where signify other than the first Day of the week . Moreover , all who well understood the Greek-Tongue , agree that the word is here the same as in Mat. 28. 1. Mark 16. 2. Luk. 24. 1. 'T is clear , saith one , to be the first Day of the week , since the same Phrase used by the Evangelists is made use of here by the Apostle , who no question follows the Evangelists . Moreover , our Adversaries acknowledg , and cannot help it , that by that Greek Phrase used by the Evangelists , is meant the first Day of the week , tho call'd one of the Sabbaths , or the first from the Jewish Sabbath : therefore this is a meer Cavil . Now every one knows ( who understand any thing of this nature ) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the proper name of the very day next after the Jewish Sabbath , as much as one a Clock is the proper name of one hour , which is next after twelve : It must be great ignorance , or somewhat worse , thus to object . I will appeal to himself * , whether ever he met with that Name in any other sense . Object . They must on that Day lay by them as God had blessed them , i. e. then cast up their Accounts , tell their Mony , reckon their Stock , compute their expences , &c. and not collect Mony , or lay it together on that day . A wise Objection , saith Dr. Wallis ; as tho all this could not be done before ( so far as necessary ) and they on Sunday put so much into the Poors Box , or give it to the Deacons , &c. 2. According to this childish Objection , they were but bid , as it were , to take so much Money as they purposed to give out of one Pocket on that day , and put it by it self into another . But I will appeal to them whether this would have prevented any gatherings when the Apostle came to them ; and no doubt Paul here put them in mind of some extraordinary Occasion , that they might have more Money collected and put together against he came than usually on that Day they might collect : yet it is clear it was all the Churches practice , by the direction of the Holy Ghost , on every First-day when the Churches met together for solemn Worship , to gather Money for their poor Brethren and Sisters . 3. The constant day of the Churches solemn assemblings , being fixed , saith Dr. Owen , Paul here takes it for granted , and directs them to the observance of a special Duty on that day . Object . But here is no mention made of any meeting that was , or was to be at this Season , or the least prescription binding the Conscience to the weekly observation of the First-day , for a Sabbath by divine Appointment . Answ . As the Doctor saith , this and other Churches were before fixed on the constant observance of the First-day of the Week for the solemn Worship of God ; and his directing them upon this Day to make Collections for the Poor , even every First-day , &c. doth fully shew that it was the precise Day of Church-Assemblies , and that among all the Churches . 'T is enough that on this day the Churches met , not to preach only and make gatherings for the Poor , but to administer the Lord's Supper : and we read of none that met as a Church to do any of these things on the Seventh-day . Besides , it is called the Lord's Day ; our Lord Christ allows us all the other days to work in , but this is his Day , wholly to be sequestered to his Service , and therefore of divine Institution : Had it been said , on every Seventh-day let every one lay by him , &c. our Opponents would have urg'd it as a great proof for their Sabbath . What some except , saith Dr. Owen , that here is no mention of any Church-Assembly , but only that every one on that day should lay by him what he would give , which every one might do at home , or where they pleased , is exceeding weak , and unsutable to the mind of the Apostle . For to what end should they be limited to a day , and that the first of the Week , for doing of that which might as well , and to as good purpose and advantage , be performed at any other time , or on any other day of the Week whatever ? Besides , it was such a laying aside , such a treasuring of it in a common Stock , as that there should be no need of any Collection when the Apostle came . — And now if this Practice and Example of the Primitive Churches be no Rule to us , or bind us not , certainly nothing they did or practised as Churches , can oblige us : Nay , if so , worse will follow also for if their Example in observing the First-day be no warrant for us , nor it is not our duty from any thing that has been said , to observe the Lord's Day , it will follow that we in Gospel-times are not obliged to keep any special weekly day at all ; seeing we are by no Precept nor Precedent obliged to keep the Jewish Sabbath . So that these men from hence appear the chiefest Enemies to any Gospel-Sabbath , or day of Rest and solemn Worship in the World. Note also , that this day was not observed , or to be observed once only , but as a thing in course , and so presumed by the Apostle when he gave particular Directions concerning a Collection for the poor Saints to be made weekly on that day : And in like manner in the Churches of Galatia , with like direction to them . And we have reason to believe , that it was observed in all other Churches also : for Paul in another case saith , as he ordained in all Churches of the Saints : they all walked by one and the same Rule , and observed besure one and the same day , and discharged the same Duties upon that day . The First-day of the Week therefore being that on which Christ rose from the Dead , and upon which the Churches met together in one place to break Bread , and which is called the Lord's Day , and on which they were injoined to make Collections for the poor Saints , besure is that day which our Lord commanded them to observe , while he was with them forty days , giving Commandments to his Apostles about things pertaining unto the Kingdom of God , and setling the Affairs of the Christian Church . And no doubt the observance of the First-day was one thing he commanded , because on that day they afterwards met together , and were most eminently owned in so doing , Acts 2. 1 , 2. And what signifies their Objection , There is no express Command to observe this Day ? As if it must be expressed , as one observes , be it enacted . My Brethren , an approved practice in God's Worship , frequently repeated , attested by Miracles , incouraged by Christ's own Example , with that of the Apostles and Christian Churches , and continued ever since , is evidence sufficient that it is the Will of God that this Day ought to be observed : and such as cannot see it , must remain blind . As to such as still question whether this was the First-day of the Week , let me note one thing more . Beza * had an antient Manuscript where it is called the Lord's Day : Let every one on the Lord's Day lay by him , &c. But enough was said to that before ; it was the First-day of the Week , and therefore the Lord's day . And if this day had not been more holy , or more fit for this Work of Love than any other , Paul durst not have limited them to this Day , nor have honoured this Day above any other , yea above the Jewish Seventh-day . Moreover , saith Mr. Shepherd , the Apostle doth not in this place immediately appoint and institute the Sabbath , but supposeth it to be so already ( as Mr. Primrose is forced to acknowledg ) and we know Dutys of Mercy and Charity , as well as of necessary Piety , are Sabbath-dutys : for which end this Day was more fit for those Collections than any other day , being then generally together , and their Hearts warmed under the Word , &c. There must , saith another * , be some peculiar thing in this Day , making it fit , yea more fit for such a purpose as doing Works of Charity on it , rather than on any other : And the Apostle commanding this in all the Churches , doth necessarily presuppose a Reason why he doth it , as drawn from some fitness of this Day above another . Now if we will , saith he , enquire , no reason can be given but that the Seventh-day Sabbath was expired , and the First-day instituted in its place , for otherwise any day was alike ; yea , the 7th day being the last of the Week , and whereon men usually reckon their week's success , it would seem more reasonable that at the close of the Week they should lay up by them as God had blessed them , than reserve it to the beginning of another Week . The fitness then flows from this , that the First-day being the day of their solemn communion with God and one another , and of their partaking most liberally of Spiritual Blessings from him , therefore they should be most warm'd in their Affections , and most liberal in their Communications to such as wanted , especially considering the Jews were to partake of this their Charity , whose Debtors the Gentiles were , according to that in Rom. 15. 26 , 27. I shall close this with what another noteth on this place : The Apostle did ordain in the Church of Corinth , when they met for Religion weekly ( as the Lord's Days returned ) Alms should be collected for the Poors use ; and what they seem privately to have laid aside , as their condition permitted , to bestow for the comfort of the Poor ; and that which was thus laid aside , they kept with themselves till the First-day of the Week , when they deposited it with the Rulers of the Church for the Poors use . He that shall more considerately weigh the Apostle's Phrase , may well enough see this was his meaning : for he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. against the First-day in every Week , or when the first of every Week comes ; so as it is said among the Grecians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Water ready for washing ones hands . In like manner the Alms which were privately laid aside of every one , were deposited on the First-day of the Week for the help of the needy ; and then when the Church met , are said to be gathered , because their Collections were made ( of those who privately had laid it aside ) on the Lord's Day , or on the First-day of the Week . Leo admonished his Hearers , because on the Lord's Day there should be a Collection , to prepare themselves for a voluntary Devotion , and that every one according to his ability might have fellowship in that most Sacred Oblation . From which Testimony one may easily gather , that the Christians laid aside by themselves their Collections against the Lord's Day , which they deposited with the Rulers of the Church to be bestowed . Thus Dr. Young. So that it appears it was on the close of the 7th day , or at the weeks end , that they cast up their Accounts , computed their Stock , and not on the Lord's Day ; 't was not then to be laid aside , but what they had over night laid aside , on the Lord's Day they put into the Deacons hand , and so prevented gatherings when Paul came . 9. And lastly , Those fearful Judgments inflicted by God on such as have profan'd the Lord's Day , shew it is of Divine Institution . Can any think that Jehovah would punish any Person for neglecting or violating an Humane Tradition , or an Ordinance of Man ? 1. A Husbandman grinding Corn in a Mill upon the Lord's Day , had his Meal burnt to Ashes . 2. Another carrying Corn on this Day , had his Barn and all his Corn in it burnt with Fire from Heaven the next night after . 3. A certain Noble-man profaning the Lord's Day usually in hunting , had a Child by his Wife with a Head like a Dog , and with Ears and Chaps crying like a Hound . 4. A covetous Woman at Kingsta●e in France , 1659. using to work with her Maids on the Lord's Day on Flax , Fire seemed to issue out of the Flax , yet did them no harm , and was quickly quenched : But taking no warning , the third Sunday after it took fire again , and burnt the House , and so terribly scorch'd the wretched Woman and two of her Children , that they died the next day ; yet a Child in the Cradle was taken out of the fire alive , and unburnt . 5. In Paris Garden , at a Bear-baiting on the Lord's Day , the Scaffolds fell down and slew eight Persons . 6. Stratford upon Avon was twice almost consumed with Fire for profaning the Lord's Day . 7. There was a Market kept at Tiverton on the Lord's-day : And their Godly Minister told them , some Judgments would fall upon them , which fell out , for on the third day of April 1598 the whole Town ( save the Church and a few poor Peoples Houses ) consisting of 400 Dwelling-houses , were consumed to Ashes : And again in Aug. 1612. not reforming their evil Practices , the whole Town was again consumed by Fire , save about thirty Houses of poor People , with a School-house and Alms-house . 8. Mr. Fenner says that he remember'd above twelve Judgments were shewed within half a year for the breach of the Lord's-day . 9. Another Divine says that a Miller had his Mill twice burned down for grinding on the Lord's-day . Sirs , let all tremble that despise , neglect , or profane the Lord's-day . But pray who can shew one instance of any Judgment of God that ever since Christ's Resurrection fell upon one Person for working , or bearing Burdens on the Jewish Sabbath-day . True , while the seventh Day continued the Lord's Sabbath , there are on Record Judgments that fell on such as profaned it , but never since . And tho God doth not usually this way punish Sinners for their bold and daring Sins , and so not some that slight and contemn this Day , yet there is a day coming in which God will reckon with them and set all their Sins in order before their Eyes . But one thing I have omitted , viz. I find these Sabbatarians would make great Improvement of the Records of Parliament , in which Saturday is called Dies Sabbati , the Sabbath-day . In Answer take what Dr. Wallis hath said in his Rejoinder to Mr. Bampfield . I remember you tell us , Enqu . p. 117 , 118. and you mind me of it , p. 40 , 75. that I say nothing to it ( being it seems a thing on which you lay great weight ) i. e. that in the Records of Parliament , and the Courts at Westminster , Saturday is called Sabbati , or Dies Sabbati . True ( as supposing by Tradition this day of our week to be what the Jews called the Sabbath in their week ) but do you not know also in the same Records Sunday is called Dies Dominicus , the Lord's-day ? And if those prove Saturday to be the Jewish Sabbath , why should not these as well prove Sunday to be the Lord's-day ? All the difference is , as to that you were quick-sighted , but blind as to this . You may observe also that the one is Sabbati , or Dies Sabbati ( in the Genitive case , in the same form with Dies Saturni , and as the other days are ) but the Lord's-day is Die Dominico in the Ablative , meaning ( I suppose ) that Saturday is the day which had been the Jewish Sabbath , but this the day which is the Lord's-day . Which different Construction seems plainly to intend in our Law a different import of the words : by Dies Saturni , or Dies Lunae , we do not mean a Day instituted by Saturn or the Moon , as by Dies Dominica we do mean the Day instituted by our Lord ; like as by Coena Dominica we mean the Supper instituted by our Lord ▪ So that these Records do you no Service at all , but Disservice . I shall here , before I close , add a few Syllogistical Arguments for our Opponents to answer . Arg. 1. If the holy Spirit doth write the whole Moral Law of God in the Hearts of all true Believers , but doth not write the Law of the Seventh-day Sabbath in their Hearts ; then the Seventh-day Sabbath is no Moral Precept : but the former is true , Ergo. Arg. 2. The holy Spirit doth convince all Gospel-Believers of all immoral Evils , or of every simple moral Precept ; the holy Spirit doth not convince all Gospel-Believers it is an Evil not to observe the seventh Day as a Sabbath , nor that this is a moral Precept : Ergo , 'T is not an immoral Evil to work upon that day , &c. Or thus , Arg. 3. The holy Spirit guides all true Believers into all Truths that result from the holy Nature of God , or that are good , and therefore commanded ; the holy Spirit doth not guide all true Believers to observe the seventh Day as a Sabbath : Ergo , the Seventh-day Sabbath is no such Truth ; &c. Arg. 4. If the New Testament be a perfect Rule of Faith and Practice , and there is no Precept nor Precedent for the observance of the Seventh-day Sabbath ; the Seventh-day Sabbath ought not by us to be observed : but the former is true ; Ergo , 't is not our duty to observe that Day . Arg. 5. If Christ and Paul after him , have made known or declared the whole Counsel and Will of God , or whatsoever we should believe , observe and practise ; but have not made known or declar'd it is our duty to observe the seventh Day , then 't is not our duty to observe it : but the former is true , Ergo. Arg. 6. If the Law of the Seventh-day Sabbath , as given by Moses , belonged wholly , or was annexed to the Judgments of the Mosaical Oeconomy , and the Judgments of the Mosaical Oeconomy belong not to the Gospel-Church ; then the Law of the Sabbath , as given by Moses , belongs not to us , but this is so , because Death was the Penalty of the breach thereof ; Ergo. Object . What if we grant that all the ten Commandments belonged , or were annexed to the Mosaical Oeconomy ; are all the ten Commandments abrogated therefore , or not in force to us ? Answ . I have shewed that the whole Moral Law is given forth by Christ considered as Mediator ; and that we are not obliged to observe them as given by Moses : and the precise seventh Day being no simple Moral Precept , but merely Judaical , pertaining to the Covenant of Works , our Lord hath not nor could confirm that Precept in the Gospel : so that it appears the Sabbath only belonged to the Mosaical Oeconomy , and will you affirm that of all the Ten. One Sabbatarian * saith , That all the ten Commandments had the Penalty of Death annexed to them to be inflicted by the Magistrate : which , saith he , is an evident distinction between Moral Laws and Laws Ceremonial , &c. Again he saith , the Sabbath having the same Penalty that the other nine have , it convincingly proves the Morality of it . Answ . 1. This shews that none of the ten Commandments , as given by Moses , are in force to Believers , or oblige the Gospel-Church , but only belong'd to the Jewish Policy as formally deliver'd , Exod. 20. and tho the Moral Law given by Christ as Mediator , doth oblige us , yet the precise seventh Day being no Moral Precept , but only Judaical , is gone , it not being given forth anew in the Gospel , nor could be given with its old Sanction , viz. the Penalty of Death to be inflicted on such that break it , because the Gospel-Church is no Political Body or Civil State , they can't inflict Death on such as transgress this , or other Precepts . 2. Nay , nor ought such to die that profane the holy Name of God , or disobey their Parents , or commit Adultery , &c. by any Law given by Christ in the Gospel * , those Temporal Punishments only belonged to the Mosaical Oeconomy : many in the Gospel-Church , before call'd , were guilty of the gross breach of divers moral Precepts , yet were not to be put to death , Christ came not to take away Mens Lives , but to save them both from temporal and eternal Death . 3. Moreover , it is a grand mistake to say , that the Penalty of Death distinguisheth Moral Laws from Ceremonial : for he that in the days of Atonement did not afflict his Soul , must die , or be cut off ; and whosoever toucheth the Mount , shall be surely put to death . And he that was not circumcised , must die , or he cut off ; so for divers other Sins † that were not Moral Precepts . Pray read Heb. 10. 28. Paul shews that in this respect we are not come to Mount Sinai , but to Mount Sion , Heb. 12. 18. and sad it is to see any so left , as to endeavour to carry the People back again to that fiery Law , which was so terrible , as the Apostle shews , ver . 21. But it is no marvel they do thus , when they that intimate the Law and Covenant , Exod. 20. was the Covenant of Grace . If I have an Answer ( God sparing my Life ) you shall see what some of their chief Writers have said as to this , and some other things , that may seem more distasteful to all pious Christians . Arg. 7. If the first Day was observed as a day of Worship by the Apostolical Church , and no other day of the week ; then the first Day is that day of Worship which we should observe : but the first Day was so observed , &c. Ergo. Arg. 8. If Moses as a Lawgiver abode no longer than till Christ put an end to his Ministration , and Christ as Mediator is our only Lawgiver under the Gospel , yet hath not commanded us to observe the Seventh-day Sabbath ; then 't is not our duty to observe it : but Moses as a Lawgiver abode no longer , &c. Ergo. Arg. 9. If all Sabbaths given to the Jews , without exception , were shadows of things to come , whereof the Body is Christ ; then was their weekly Sabbath a shadow : but all their Sabbaths without exception were shadows , &c. Ergo. Arg. 10. Whatsoever Practice it be that opens a door to Judaism , and genders to Bondage , can be no Truth of Christ ; but the observation of the old Seventh-day Sabbath opens a door to Judaism , &c. Ergo * . Arg. 11. Whatsoever Principle and Practice reflects upon the Honour of Christ as Mediator , King and Lawgiver to his Church , who was more faithful than Moses , can be no Truth of Christ ; but the Principle and Practice of the old Jewish Sabbath reflects , &c. Ergo. evident 't is Christ hath nowhere taught or commanded it ; so that if it be our duty , we must go to Moses's Law for it : and 't is foolish to say , Christ as Mediator gave the Law of the Decalogue , tho as God he gave not that only , but the whole Ceremonial Law also . Arg. 12. That Principle and Practice that has many evil and dangerous Consequents attending it , is no Truth of God ; but the Principle and Practice of some who keep the seventh Day , is so attended , &c. Ergo. To conclude , Let no Christian any more doubt , that the Lord's Day is that day we ought to observe to him in all Sacred Devotion and Piety . Consider , 1. God hath built all things upon Jesus Christ , and so this Day of Rest ; wherefore it stands as fast as its Foundation . 2. God the Father declared , Thou art my Son , this day have I begotten thee , ( that is , from the dead ) and this was on the First-day of the Week . 3. This was the First-day of Christ's Kingdom . 4. This Day Christ rested from his Work , therefore this day remains as a day of Rest to us . 5. This Day our Redemption was finished , and Christ received our discharge from Sin and Wrath for ever . 6. On this Day the Typical Sabbath was ceased , and all Shadows of the Law vanquished . 7. In him whom the old Sabbath shadowed forth , must we seek our Rest , and a day of Rest ; we in him being freed from all legal Labour , servile Fear , and from the burden of all Sin and Misery . 8. On this Day the Disciples met , and Christ preached Peace to them ; and on this day millions of Souls have been converted . 9. On this Day John saw Jesus Christ walking in the midst of the seven Churches in Asia . 10. This Day was confirmed by the miraculous effusion of the Spirit . 11. On this Day the Gospel-Churches met together to break Bread , and to discharge all parts of Gospel-Worship . 12. This is the Day when preaching the Word is in season . 13. On this day Collections were made for the Poor in all the Churches of the Saints . 14. This is the Lord's Day ; all other days he allows us to do work upon , but this is wholly his own Day ; he lays claim to this only , O give it wholly up to him 15. This Day all the Godly have observed in every Age of the Church to these present Times . 16. For profaning this Day , God hath inflicted many sore and fearful Judgments . And thus I shall close what I shall say at present for the observation of the First-day of the Week , as a Day of Rest and solemn Worship . When the Lord's Day begins . 1. Some think we ought to begin it at the time when the Jews began their Sabbath ; others from Midnight to Midnight ; others from Morning to Evening . Take what Dr. Owen saith to this , which I think is very full and clear . Some , saith he , contend that it is a natural Day , consisting of 24 hours , beginning with the evening of the preceding day , and ending with the same of its own ; and accordingly so was the Church of Israel directed , Levit. 23. 32. Altho that doth not seem to be a general direction for the observation of the weekly Sabbath , but to regard only that particular extraordinary Sabbath which was thus instituted , namely the day of Atonement on the tenth day of the seventh month , vers . 27. However suppose it to belong also to the weekly Sabbath ; it is evidently an addition to the Command particularly suted unto the Mosaical Pedagogy , that the Day might comprize the Sacrifice of the proceeding Evening in the Service of it , from an Obedience whereunto we are freed by the Gospel . Neither can I subscribe to this Opinion ; and that because in the Description and Limitation of the original Seven Days , it is said of each of the Six , that it was constituted of an Evening and a Morning ; but of the Day of Rest there is no such description , it is only called the Seventh-day , without any assignation of the preceding Evening unto it . 2. A Day of Rest , according to Rules of natural Equity , ought to be proportioned to a day of Work or Labour , which God hath granted unto us for our own use . Now this is to be reckoned from Morning to Evening , Psal . 104. 20 , 21 , 22 , 23. Thou makest darkness , and it is night , &c. — Man goeth forth to his labour until the evening . The day of Labour is from the removal of darkness , and the night by the light of the Sun , until the return of them again ; which allowing for the alterations of the day in the several seasons of the year , seems to be the just measure of our Day of Rest . 3. Our Lord Jesus Christ , who in his Resurrection gave beginning and being to this especial Day of holy Rest under the Gospel , rose not until the Morning of the First-day of the Week , when the beamings of the light of the Sun began to expel the darkness of the Night ; or when it dawned towards Day , as is variously expressed by the Evangelists : This with me determines this whole matter . 4. Meer cessation from Labour in the Night , seems to have no place in the spiritual Rest of the Gospel to be expressed on this Day , nor to be by any thing distinguished from the Night of any other day in the Week . 5. Supposing Christians under the Obligation of the direction given by Moses before-mentioned , it may intangel them in the anxious scrupulous Intrigues which the Jews are subject unto about the beginning of the Evening it self , about which their great Masters are at variance : which things belong not to the Oeconomy of the Gospel . Upon the whole matter I am inclinable to judg , and do so , that the observation of the Day is to be commensurate to the use of our natural strength on any other day , from morning to night ; and nothing is hereby lost that is needful to the due sanctification of it : For what is by some required as a part of its Sanctification , is necessary and required as a due preparation thereunto . 1. From what the learned and pious Doctor saith , I infer , that these Sabbatarians do not only Judaize in respect of the Seventh-day it self , but also as to the time when they begin their pretended Sabbath . 2. And as to what he says about the beginning of the Lord's Day , I see no just cause to dissent from him , provided none from thence take liberty to end the Day too soon . And I think it would be a reproach to any Person to begin to work before midnight of the Lord's Day , or to suffer their Servants to work after twelve a Clock on the Seventh-day at night ; nay , it might be better if they left off sooner , that so they may not be hindered in God's Service on his Day : for the natural Day with us begins at midnight , and ends at midnight ; and tho 't is the Lord's Day , not the Night , we are to observe in his solemn Worship , yet must we have time for preparation , and after the Day is gone , for Meditation , Prayer , &c. And let none mistake the Doctor , he hints plainly enough , that by way of preparation we ought to begin sooner , and then certainly to continue our meditation after the day is past , till it is fit to go to our natural Rest : and the contrary is a scandal and reproach to Religion and true Piety . How the Lord's Day should be kept . Certainly since the Lord's Day , or the First-day of the Week , is the Day of holy Rest and solemn Worship in Gospel-times , it behoveth us to know and consider well how we should keep it , or observe it to the Lord. 1. Evident it is that some are carried away by delusion , who believe all days are alike , and so every day should be kept as a Sabbath ; which is nothing less than the design of the Devil , who if he can perswade men that there is no such thing as a Sacred Rest , or any one day required by Authority from Christ , will soon bring them to observe no day at all ; and so all Gospel-worship , Religion , Piety , and the special Day of Worship will soon fall together . 2. Nay , and I am satisfied , that one grand cause of the lamentable decay of true Zeal and Piety , and of the grievous witherings among us in these days , is that sad carelesness and looseness about a due and religious observance of the Lord's Day : For when more Conscience was made of the Dutys of this Day , how did Religion and strict Godliness flourish in this Nation , and in the Churches of Christ and godly Families ? Nor will it be better till a Reformation be attained in this case . 3. Yet , as Reverend Owen observes , several Instances there are of the Miscarriages of men on the one hand and on the other : Some formerly , and may be now , think they are obliged to keep the Lord's Day after the manner the Jews kept the old Sabbath . To which I might add , some are too Pharisaical in this matter . There hath been ( saith the Doctor ) some excess in directions of many given about the due sanctification of the Lord's Day , which indeed he calls severe directions about Dutys , and manner of performance ; on which some others have taken occasion thereby to seek Relief , and have rejected the whole Command . So that it appears in this , as in many other cases , men are ready to run into extreams on the one hand or the other . Directions , saith he , have been given , and not a few , for the observation of a Day of holy Rest , which either for the matter of them , or the manner prescribed , have no sufficient warrant or foundation in the Scripture . Whereas some have made no distinction between the Sabbath as Moral * , and as Mosaical , unless it be merely in the change of the Day ; and so have endeavour'd to introduce the whole practice required on the latter into the Lord's Day . Nay , as I shall shew you , they have asserted the simple morality of the fourth Commandment to consist in the observance of the precise First-day of the Week , or the Lord's Day , as the Saturday Sabbatarians do on the Seventh ; which is no small Error on both sides , and is attended , as I have proved , with great Absurdities , and dangerous Consequences . Therefore if any ask how should we observe the Lord's Day ; for we are fully satisfied , say they , that is the Day the Lord hath made as the Day of Rest and solemn Worship under the Gospel . I answer , First Negatively , not after that legal , severe , or strict manner , as was the Jewish Sabbath under the Law. I am perswaded some good Men in the last Century have by an over-heated Zeal , stumbled many godly Christians , by pressing the Lord's Day observance just after the manner of the old Jewish Sabbath ; as if one precise Day of Worship was a pure moral Precept . But if the morality of the fourth Command consisted not in the observation of the precise Seventh-day , as I have shewed , besure it doth not in the observance of the First-day , tho it be our Duty , by mere positive Right , to keep it wholly to the Lord. And should we press the observance of the Lord's Day with that severity and strictness the Seventh-day Sabbath was to be observed , we should bring our People into equal bondage with the Jews of old . But let us avoid all Extreams on either hand ; for as I hinted , some Learned Men formerly * opened a door to loosness and licentiousness on the one hand , by not allowing the First-day's observance to be of Divine Institution , and so allowed of Sports and carnal Delights on the Lord's Days : I might mention Mr. Primrose , Dr. Heylin , Pocklington , &c. So others 't is evident have exceeded as much on the other hand ; but 't is best to keep in a medium betwixt both . Therefore in the Negative , 1. I do not believe it is unlawful to kindle a Fire on the Lord's-day , because 't is not forbid in the Gospel , as it was under the Law on the old Sabbath-day . 2. I do not believe 't is unlawful to travel further than a Jewish Sabbath-days Journey ; whether to to hear a Sermon , or to visit a sick Person , or the like . We have no bounds under the Gospel , saith Dr. Owen , for a Sabbath-days Journy , provided it be for Sabbath Ends. In brief , all Pains or Labour that our Station and Condition in this World , as Troubles may befal us , make necessary , as that without which we cannot enjoy the solemn Ends and Uses of this sacred Day of Rest , are no way inconsistent with the due observation of it . It may be the lot of one Man to take so much pains , and to travel so far for and in the due Celebration of the Lord's-day , as if another should do the like without his Occasions and Circumstances , it would be a profanation of it . 3. I do not believe it unlawful to dress a Dinner or Supper on the Lord's-day . Refreshments helpful to Nature so far as to refresh it , that it may have a supply of Spirits to go on chearfully in the Duties of holy Worship ( saith the Doctor ) are lawful and useful : to macerate the Body with Abstinences on this day , is required of none ; and to turn it into a Fast , or to fast upon this day , is generally condemn'd by the Antients . Wherefore to forbear provision of necessary Food for Families on this day , is Mosaical ; and the enforcement of the particular Precepts about not kindling a Fire on this day , baking and preparing the Food of it the day before , cannot be insisted on without a Re-introduction of the seventh Day precisely , to whose observation they were annexed , and thereby of the Spirit of the old Covenant . 1. Provided always these Refreshments be seasonable for the time of them , and not when publick Duties require our attendance on them . And , 2. Accompanied with singular regard to the Rules of Temperance ; As ( 1. ) That there be no appearance of Evil. ( 2. ) That Nature be not charged with any kind of Excess , so far as to be hindered rather than assisted in the Duties of the Day . ( 3. ) That they are accompanied with Gravity and Sobriety , and Purity of Conversation . — To which let me add , certainly Masters of Families ought to take heed they do not put their Servants upon greater Labour on that day * than needs must , so as to hinder them from a due attendance as often as possible on God's publick Worship . Now what Dr. Owen saith , quite differs from that overheated Zeal which appeared in some Godly Ministers in former times . What think you of what Dr. White † relates in his Treatise of the Sabbath , concerning some Zealots in his time about sixty years ago ? I have read , and many there be alive which will justify it , how it was preach'd in a Market Town in Oxfordshire , that to do any servile Work or Business on the Lord's-day , is as great a Sin as to kill a Man , or to commit Adultery . It was preached in Somersetshire , that to throw a Bowl on the Sabbath-day , is as great a Sin as to kill a Man. It was preached in Norfolk , that to make a Feast , or Wedding Dinner on the Lord's-day , day , is as great a Sin as for a Father to take a Knife and cut his own Child's Throat . It was preached in Suffolk , ( I can name the Man , and I was present when he was convened before his Ordinary for preaching the same ) that to ring more Bells than one on the Lord's-day to call the People to Church , is as great a Sin as to commit Murder . Such unaccountable Zeal hath done no small mischief to the Cause of Christ . Two things I observe from what the Doctor notes : 1. That these Men thought we are under the like Obligation in observance of the first Day , as the Jews were on their seventh Day . 2. That they thought the Morality of the fourth Commandment consisted in the observation of the Lord's-day , or the first Day of the week , and so is a pure Moral Precept ; both which I utterly deny , and the contrary I have proved . Secondly , in the Affirmative I do say , that the first Day , tho it be of mere positive Right , ought to be observed wholly to the Lord : He that observes a day , let him observe it to the Lord ; and day , much more the Lord's-day . ( 1. ) To the Lord , not to our selves , i.e. for our external Profit , or Pleasure . ( 2. ) To the Lord , that is , the whole day ; not a part of it , but the whole day from Morning to Evening . III. That we begin the Day early in the Morning , first in private , and then in Family Devotion . 1. In reading some part of God's Word ; and , 2. In Prayer , laying aside all worldly business but what is of absolute necessity , and as much as in us lies , all worldly Discourse , and earthly or worldly Thoughts ; that the Lord on his Day may have our Hearts as well as our Ears , Tongues and Feet : and then to attend the publick Worship , and that early ; on the first Day of the week to seek Jesus , as Mary Magdalen did . Certainly it is a horrid shame in any to take more liberty for Sleep , or otherwise to gratify the Flesh on this day than they do on other days of the week , when imploy'd in doing their own Business . Do Men require the whole Day , and with the greatest care and diligence , to do their Work ? And doth not the holy God require our utmost care and diligence in his Work and Service ? Cursed is the Deceiver which hath in his Flock a Male , and voweth and sacrificeth unto the Lord a corrupt thing , &c. Again it is said , Cursed be he that doth the Work of the Lord negligently or deceitfully ; that is , with a cold and careless Spirit . My Brethren , God is a great King , and a jealous God for his Name , and sacred Worship : and he will be sanctified by all that draw near to him . And we must , I say , shew greater Care and Zeal in our serving him on his Day , if possible , than in doing Work for Man. ( 1. ) He requires it of us : Whatsoever thy hand findeth to do , do it with thy might . ( 2. ) He more deserves it from our hands : Should a Servant come to his day's Work at ten a Clock , certainly his Master would soon turn him off . O take heed lest God severely rebuke you for your sloth and carelesness in not attending early on his publick Worship . IV. In the Evening to close the Lord's-day in reading , instructing our Families , and in repeating what we have heard , or in meditating thereon , and in Prayer , and singing of Psalms , Hymns , and Spiritual Songs . Thus the Primitive Christians kept the Lord's Day * . V. Preparation for the Publick Worship is very necessary ; therefore besure you always come into the Church from your Closets , bearing your Ministers upon your Hearts , that so the Word of God may run and be glorified , and your own Souls secretly fed and edified together . And let no small matters hinder you , neither the length of the way , nor weather ; say with your self , Sure I would not make these a plea or excuse , were I to receive some great earthly Profit . VI. As to the Publick Worship , that consists in reading God's Word , Preaching , Prayer , and singing of Psalms , with a free and charitable contribution for the poor Saints on every First-day of the Week ; and if our Congregations do not need such a weekly Collection , yet it ought to be made for others who may need our help : In which Contribution every one , save Receivers , ought to be Givers , according to their Ability , tho it be but two Mites ; and often on this day also the Lord's Supper is to be celebrated . These were the practices of the Primitive Christians , as Dr. Young abundantly hath shewed out of the Writings of the first Antient Fathers , as Ignatius , Justin Martyr , &c. VII . Meditation is a great Duty on the Lord's Day , as Dr. Owen shews ; and this , ( 1. ) In respect of God himself , whose Glory we must make our end in all we do . We ought to meditate on the Majesty , Greatness , Omnisciency and Holiness of God , in our Approaches to him in Prayer and hearing his Word , &c. and so on all the days of our lives . ( 2. ) We ought to meditate on Jesus Christ in a peculiar manner , as the special Author of that Ordinance in which we approach to him , and come together to celebrate . Consider his Rest : God takes up his Rest in Christ , his Satisfaction and Complacency in him , and in the Way and Covenant of Rest , for us thro him ; therefore this is a sutable Subject of Meditation on this day . ( 3. ) Let us meditate upon the Glory and Excellency of Christ's Person , and of his wonderful Love. ( 4. ) The Day it self , and its sacred Services , are to be meditated upon , and those Privileges we are partakers of . On this Day our Rest was perfected ; for then Christ rose again for our Justification , and spoke Peace to his Disciples ; and so he doth to us . On this day we were justified in Christ , accepted in Christ , pardoned in Christ , as in our Head and Representative on that very First-day he rose from the Dead . Therefore let Faith on this day be exercised , and let us labour for thankful Hearts , and rejoice with singing on this day which the Lord hath made to this end . Caution . Let all take heed that none profane the Lord's Day , nor any way cast contempt upon it ; which may be done many ways . 1. By doing servile Work on this day out of a covetous mind ; and so instead of doing the Lord's Work on his day , they do their own . 2. By walking in the Fields for their own carnal pleasure and recreation . O this is an abominable Evil. 3. In gaming , and playing , or sporting on the Lord's Day . 4. In taking upon them needless Journeys to visit their Friends , because they cannot , they pretend , spare any other day to do it , for fear of outward loss to themselves and Families ; Christ shall suffer the loss of his Honour and Service , rather than they will lose any part of one of their own days . 5. Some will not spare time on working days for themselves or Servants to take a Potion of Physick to remove Distempers of the Body , but refer it to the Lord's Day ; which certainly is a horrid Evil : And can they think God will bless that Physick ? Is it not Sacrilege to rob God of his Day ( for any external advantage ) which he hath dedicated and set apart for his own Worship ? &c. He that converts any time of the Lord's Day , saith one , to worldly Business , is a worse Thief than he that robs on the High-way : for such a Thief does but rob Man , but this Thief robs God , he robs him of his Day . 6. Such as spend part of it in casting up their Debts , or setting their Shop-books right . 7. Such as take liberty to lie long abed on the Lord's Day , and prefer their carnal Ease above the Honour of Christ and his sacred Worship , to the reproach of his Church , and grief of his Ministers . 8. Such as spend more time on the Morning of the Lord's Day , to dress and trim their Bodies , than they take in Prayer , Reading , and Meditation , to prepare their Souls for God's holy Worship : These should be taken notice of and reproved ; perhaps all the Morning is spent thus , and not two Minutes either in Prayer , Reading , or Meditation . 9. Such as neglect coming into the publick Worship of God on the Lord's Day , till perhaps near half the Dutys of Worship are over : by this God is provoked , and shame attends our Assemblies , and our Sacred Religion is exposed to reproach . How far do the Papists for Zeal in their false Religion out-do many who would be thought the most refined Protestants ? How early are they at their Devotion on this day , as well as on other days of the Week ? Let us reform in this case for the Lord's sake , or else throw off our Profession : God's Soul loaths lukewarmness ; let us either be hot or quite cold , lest God spew us out of his Mouth . 10. In worldly and needless Discourses : how much time on the Lord's Day is this way idly wasted , and the day this way profaned , as well as in many other ways , which I shall now omit to mention . To close all , Let us make due preparation for the Worship of God on his Day , and rejoice at the approach thereof , wherein we have a Prize for our Souls put into our hands , and may injoy God's Presence if not wanting to our selves . This is the Queen of Days ( as Ignatius called it ) which God hath crowned with Blessings ; on which day the Spirit most gloriously descended , and the dew of the same Spirit still falls upon our Souls , and we may write , This was the day of our new Birth , and in which Christ often carried our Souls into his Banquetting-house , and also feasted us with the fat things thereof . This know assuredly , as you grow cold in respect of the day of Worship , you do certainly grow cold as to the Worship it self : and in this lies one of the great Evils of our present Day . What Zeal did attend Christians in this Nation in former times ! and how religiously did they observe the Lord's Day ! Let us call to mind our espousal Love , and do our first Works , lest Christ remove our Candlesticks out of their places . FINIS . ADVERTISEMENT . THE confession of Faith put forth by the Elders and Brethren of many Congregations of Christians baptized upon Profession of their Faith in London and the Country : The Third Edition , with almost forty of the Ministers Names prefixed to it : As also the Catechism agreeable to the Confession of Faith , owning Election and final Preseverance ; necessary for the Instruction of Youth in the Fundamentals of Religion . The Remainder of the Impressions of these two Books , with the full and true Right of printing of them for the future , are sold to the Bookseller Mr. Marshal at the Bible in Grace-Church-street , London : It is desired that all Persons that are desirous to promote such useful Books , may apply themselves to the said John Marshal to be furnished with them . Books printed for and sold by John Marshall in Grace-Church-street , writ by Mr. Benj. Keach . THE Display of Glorious Grace , or the Covenant of Peace opened , in fourteen Sermons lately preached : In which the Errors of the present day about Reconciliation and Justification are detected . The Breach Repaired in God's Worship ; or , singing of Psalms , Hymns and Spiritual Songs , prov'd to be an holy Ordinance of Jesus Christ : Wherein the chief Arguments of many Learned Divines who have wrote on that Subject are recited , as Mr. Cotton of New-England , Mr. Sydenham , Dr. Roberts , Dr. Owen , Mr. Caryl , Dr. Du-Veil , Mr. Wells , &c. With an Answer to all Objections . As also an Examination of Mr. Isaac Marlow's two Papers , one called a Discourse concerning Singing , &c. the other , An Appendix ; wherein his Arguments and Cavils are refuted . Spiritual Songs , being the Marrow of the Scripture in Songs of Praise to Almighty God , &c. with 100 Divine Hymns on several occasions , as now practised in several Congregations in and about London : The second Edition , with a Table of Contents . Notes, typically marginal, from the original text Notes for div A47576-e260 * Mr. Grascome . Notes for div A47576-e2020 The occasion of the Author 's preaching these Sermons . Rom. 14. 17. Eph. 6. 1. Rom. 13. 1. Tit. 3. 1. 1 Pet. 2. 13. The occasion of the words opened . The Terms of the Text explained . Perkins on Gal. p. 285. Object . Answ . Mat. 12. 10. Dr. White p. 165. Object . 2. Answ . Heb. 12. 2. 2 Cor. 5. 17 , 18 , 19 , 20. Object . 3. Answ . Praefat. in Galat. Apocal . 10. Object . Answ . Read Mr. Baxter on the Subject . Baxter on the Lord's Day , P. 167 Acts 20. Object . Answ . Heb. 7. 18. Instit . 2. c. 8. Sect. 34. The Doctrines raised . Mat. 28. 18 , 19 , 20. Adam broke all the Commandments . Dr. Lightfoot 's Miscel . p. 282 , 283. See Mr. Shepherd on the Sabbath , p. 10 , 11 , 12 , 13 , 14. Rom. 2. 14 , 15. What Precepts are moral . See Mr. Cawdrey Sabbath Rediv . p. 2 , 3. Joh. 8. 35. 9th Proposit . by way of premise . Dr. Owen 's Exercit. p. 7 , 8 , 9. * So that , according to the Doctor , if it was not instituted in Paradise , tho given forth in the Wilderness , it can't be universally obligatory on all Mankind . † The Doctor still , as it seems to me , builds chiefly on its Institution in Paradise , where we can find no Institution referring to innocent Adam . ‖ So that the Morality of the fourth Commandment lies not in the precise seventh day . * He alludes to Adam in Paradise , where we can find no express positive Command . † Let our Jewish Sabbatarians consider well what the Doctor positively asserts here . * No express Institution is needful for the observance of the first Day ; but Examples only if the 7th part of Time , or one day in seven , do abide in the 4th Command . The General Proposition . Charnock on the Attributes , p. 131. The Substance of all Moral Precepts written in Adam's Heart . The Law of the 7th day Sabbath not written in Adam's Heart . * Mr. P. a Minister at Rouen in France , p. 3. Tillam 's Book , p. 7. The Reasons why God added the Ministration of the Law wrote in two Tables of Stone . * This gave a new state to it , saith Dr. Owen , p. 8 , 9. Just . Mart. Respon . ad qu. p. 69. Theod. on Ezek. c. 20. Matth. 12. No positive Law given to Adam to keep the Seventh-day Sabbath . Mr. Geo. Walker's Doctrine of the holy Sabbath , p. 10. * See Mr. Warren's Jewish Sabbath antiquated . Mr. Primrose in his Treatise of the Sabbath in his Preface . P. 20. Owen on the Sabbath , p. 42 , &c. P. 55. P. 62. P. 64 , 65. Heylin's Hist . of the Sabbath , p. 3. * Antiq. l. 1 , 2. * One of the Trent Council . Gen. 28. 13. Ver. 32. Ver. 33. God by way of Destination from the beginning appointed the Sabbath for after-times . * Tho I do not say the Sabbath was instituted in Paradise . Treatise of the Sab. p. 41. Dr. Wallis Answ . to Mr. Banfield , p. 12 , 13. Mr. Gilb. Ironside , on the Sab. p. 20 , 21. He calls it Sabbath . Muscul . loc . com . Byfield against Brerewood . Warren 's Jewish Sabbath , &c. in his full Answer to Tillam 's Book , p. 2 , 3 , 4 , 5 , 6. Robert 's Myster . p. 39. Psal . 49. 12. Walker on the Sab. p. 8. Exod. 31. 13 , 14. Ezek. 20. 21. It might not be our Duty to keep the Sabbath , tho given to Adam in Innocency . See Sabbatum Redi . Part 3. p. 336. P. 337. All Adam's time in Innocency taken up in adoring his blessed Creator . The Patriarchs did not keep the seventh day Sab. See Ainsw . Annot. on the place . * Rabbi Maimon . Lib. 4. c. 30. Ad Judaeos . Abulensis . * De Emendat . Temp. l. 5. Gen. 9. 1 , 2 , 3 , 4 , 5 , 6 , 7. Seven Precepts given to Noah , but no Sabbath . Job liv'd , 't is thought about Abraham's time . Job 42. 16. The Patriarchs not commended for keeping the Seventh-day Sabbath . The old World not charg'd with Sabbath-breaking . Sodom not charg'd with Sabbath-breaking . None from Adam to Moses reprehended for not keeping the Sabbath . The Proofs of the Learned for the Patriarchs keeping the Sabbath . Dr. Owen on the Sab. p. 72. Dr. Twiss on the Christian Sab. p. 57. The Jews reckon'd their Seventh-day Sabbath from the falling of Manna . The Judgment of the an●ient Fathers . Just . Mart. 〈◊〉 cum 〈…〉 Iren. l. 4. c. 30. Tert. adv . Judaeos , de praescr . c. 2 , 4. Justin . de verit . l. 2. in Tryph. Dem. l. 1. c. 6. Cont. Tryph. Joh. 10. 36. Mr. Sam. Grascom , p. 18. The Arguments against the Patriarchs keeping the Sabbath 〈◊〉 up . Exod. 16. 20. The 7th day Sab. begun in the Wilderness of Sin. Mr. Grascome . Ver. 25. Grascome's History of the Sab. p. 76. Exod. 16. 22. Numb . 15. 32 , 33. Dr. Owen on the Sab. p. 62. Gen. 4. 7. & 7. 2. & 14. 20. & 28. 2. The grand Argument for the Jewish Sabbath consider'd and answer'd . The method proposed in answering this Argument . Cawdry 's Christian Sabbath , p. 1 , 2 , 3. White on the Sab. p. 26. Owen on the Sab. p. 118. Shepherd on the Sab. p. 6 , 7. Primrose of the Sab. p. 4. Cawdry Sabbatum , p. 3. Baxt. on the Sab. p. 77. Three things contain'd in the fourth Commandment . Deut. 5. 1. P. 120 , 121. That the precise seventh Day is not the Morality of the fourth Commandment , proved largely . Dr. Owen on the Sab. p. 82. The seventh Day never known universally to be a Sabbath . Josh . 6. 15. 1 King. 20. 29. Joh. 5. 10. The 7th day Sabb. not given forth afresh by Christ or his Apostles . Mal. 2. 7. Deut. 17. 9. Rom. 1. 18. 1 Cor. 8. 4. 1 Joh. 5. 11. Phil. 3. 19. Col. 3. 5. 1 Cor. 5. 1. 2 Tim. 3. 16. The Seventh-day Sabbath proved to be a sign of the Covenant of Works . Gal. 4. 10. Col. 2. 16. Warren on the Sab. against Tillam , p. 106 , 107 , &c. Sheph. on the Sabb. Part 2. Thes . 20. p. 204. * Mat. 12. 15. Mark 1. 21. cap. 2. 24. cap. 3. 2. Luk. 4. 31. cap. 13. 10. Act. 13. 14. † 2 Kings 4. 23. 1 Chron. 23. 31. ch . 8. 13. ch . 31. 3. Neh. 10. 33. Ezek. 45. 17. Amos 8. 5. Col. 2. 16. Dr. Owen , p. 214. Dr. Owen on the Sab. p. 221. * The Dr. takes it for granted , which I deny , that the Sabbath was given , to Adam . Acts 7. Exod. 24. 3. Exod. 31. 16. Dr. Owen ●n the Sab. p. 148 , ●19 . Tillam on the Sabb. p. 18. What is meant by God's sanctifying the whole Nation of Israel . Exod. 24. 2 , 3. Jer. 31. 31 , 32 , 33. Heb. 4. Hom. 39. in Mat. 12. Gal. 5. 1. 'T is naturally impossible for all Men to keep the precise 7th day throout the World. Dr. White , p. 177 , 178 , 179. Mr. Ironside , p. 133 T. C. recommended by Dr. Bates and Mr. How , c. 10. p. 40. Christ Lord of the Sabbath , can dispose of it as he pleases . Ironside , p. 53 , 54. Mat. 12. 8. Mark 2. 27. Mark 2. 27. The simple Morality of the fourth Command lies not in one day in seven . Pag. 301. Mr. Warren , p. 48. * Owen , Twiss , Shepherd , Walker , Palmer , Hughs , Dod , Wallis , Durham , B. of Dorchest . Weemse , Baxter , Bunyan , &c. Mr. B. of Dorchest . p. 31. Exod. 31. Mr. B. of Dorchest . p. 40. * My Father , saith our Lord , worketh hitherto , and I work . The Decalogue given to none but the Jews , as written Exod. 20. All the World under the Law of Works in the first Adam . Exod. 20. 2. Deut. 4. 8. Psal . 147. 19 , 20. See Mr. Ives's Saturday no Sabbath , p. 18 , 19. Exod. 31. 17. Neh. 9. 14. The Ten Commandments on Mount Sinai given only to the House of Israel . Mat. 28. 18 , 19 , 20. Moses no Law-giver but to the Jews . Heyl. on the Sabb. p. 65 , 66. Zanchius de redempt . l. 1. c. 11. Tom. 1. Baxter on the Sabb. p. 74. This is a full Answ . to Mr. Soarsby , who has filled many Pages of his Book to prove the Decalogue Law was given to all the World. Rom. 3. 1. Act. 7. 33. 1 Cor. 9. 21 , 22. The Gentiles shall not be judged by Moses's Law. Rom. 2. 12. Rom. 5. 1● ▪ 17 , 18. Jam. 2. 8 , 10 , 11 , 12. about fulfilling the Royal Law , opened . The moral Law taken out of the hand of Moses as a Lawgiver , and put into the hand of Christ as Mediator . Isa . 33. 22. Jam. 4. 12. Heb. 1. 1 , 2. Acts 3. 22 , 23. Heb. 12. 18. Ver. 25. 2 Cor. 5. 17. Exod. 31. 16. B. on the Sabb. p. 77 , 78. Joh. 1. 17. * Rom. 3. 19 , 20 , 21 , 27 , 28 , 31. Ch. 4. 13 , 14 , 15 , 16. Ch. 5. 13 , 20. Ch. 7. 3 , 4 , 5 , 6 , 7 , 8. Ch. 9. 4 , 31 , 32. Ch. 10. 5. Gal. 2. 16 , 19 , 21. Ch. 3. 2 , 10 , 11 , 12 , 13 , 14 , 19 , 21 , 24. Ch. 4. 21. Ch. 5. 3 , 4 , 14 , 23. Ch. 6. 13. Eph. 2. 15. Phil. 3. 6 , 9 Heb. 7. 11 , 12 , 19. Ch. 9. 19. Ch. 10. 28. 1 Cor. 9. 21. Rom. 10. 4. Ch. 5. 20. Chap. 7. 9. The use of the Law at in Christ's hand . Rom. 7. 11 , 12. Gal. 3. 24. No Precept to keep the Seventh-day Sabbath in the New Testament . See Pet. Heylin , p. 137. Acts. 17. 22. & 16. 13. Act. 13. 14. Acts 17. 2. Dr. Young , p. 10 , 11. Act. 16. 13. Act. 20. 16. Hom. 43. in Act. Act. 13. 42. Ver. 44. Several Arguments against the Observation of the old Jewish Sabbath . Rom. 14. 5. Heb. 2. 2. Joh. 15. 15. ch . 12. 49. Act. 15. 29. Act. 20. 27. Ver. 20. Joh. 16. 13 , 14. No Law of the Seventh-day Sabbath written in the Hearts of God's New Covenant Children . Jer. 31. 33. 2 Cor. 3. 3. Warren on the Sabb. p. 18 , 19. ●ob 5. 1. * Meaning Tillam . The dangerous Consequences of the Sabbatarian Principles . Owen on the Sabb. p. 149. It magnifies Creation-work above Redemption . It eclipses the Glory of Christ . On Mat. 12. 2. p. 361. Jewish Sabbath genders to Bondage . It renders all that keep it not , guilty of horrid Immorality . See Dr. White on the Sab. New Testament Sab. p. 54 , 55. * Of our Meeting-house . Pag. 1 , 2. Rom. 5. Rom. 10. 3. P. 405 , 406. Their Principle tends to harden the Jews . It tends to Schism . Some of them are for free Grace , &c. Notes for div A47576-e37450 The Doctrine raised . Whatsoever the Apostles preached , Christ gave them Command so to do . See 1 Cor. 14. 37. 1 Cor. 11. 23. To appoint a weekly day of Worship is not in the power of the Church , &c. Christian Sabbath , p. 127. The equity of Precepts may abide . Servants and Cattel still have one day in 7. to rest in . Isa . 65. 17. The day of Pentecost the first day of the Week . The Wave-offering was the morrow after the weekly Sabbath . Hist . of the Sab. par . 2. p. 13. On the ten Command . p. 263. Sab. Rediv. p. 491. Christ . Sab. p. 37 , 38. Owen on the Sabb. p. 289. Baxt. on the Sabb. p. 168. 1 Cor. 15. Owen , p. 293. Mr. Warren . Proofs that Pentecost was the first day of the week . Deut. 16. 9. Dr. Usher in his Letter to Dr. Twiss , p. 91 , 92. See Dr. Usher's printed Letter . 1 Cor. 5. 7. 1 Cor. 15. 20. Mat. 37. 52 , 53. * Mr. Warren . Nazianze● Orat. 44. Numb . 28. 17. 1 Cor. 15. 20. * Truth or Antitype . Pag. 81. Heb. 4. ● . 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dr. Owen on the Sab. p. 256. 2 Cor. 5. 17 , 18. Pag. 258. * That is , God brings over the Law ( as given on Mount Sinai ) into the hands of Christ . Pag. 262. Heb. 7. 12. Pag. 164. § 7. * Isa . 65. 17. ch . 66. 22 , 23. 2 Pet. 3. 13. Rev. 21. 1. Rom. 8. 19. 20. 2 Cor. 5. 17. Gal. 6. 15. Pag. 366. The drift of the Apostle here is to shew how the first day is established as our day of Rest under the Gospel . This the Doctor . shews the Apostle chiefly intends . Pag. 267. § 10. Pag. 269 , 230 , 231 , &c. Pag. 279. § 20. P. 284. Christ ceased from his Work on the day of his Resurrection . P. 284. Sect. 23. 1 Tim. 3. 16. Rom. 1. 4. P. 286. Sect. 24. P. 287. Sect. 25. The first Day made by the Lord for a Day of Rest , Joy and Gladness in God's Worship . Dies Dominicus , p. 71. Joh. 20. 19. Ver. 19. Pag. 5. Cyril , l. 12. in Joh. p. 10 , 26. Christian Sabb. p. 20 , 21 , 22. Jewish Sabb. p. 170. The first day of the week a day of great Renown many ways . Mr. Warren , p. 169. Joh. 20. 19. Mr. Warren , p. 175. * Tillam . Mr. Warren , p. 178. Luke 24. 46. Ephes . 1. 16 , 17. John 20. 26. Mr. Warren . Luke 24. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Duveil on Acts 20. p. 150 , 151. Hist. Eccl. Ch. 8. Shepherd on the Sab. p. 215. Baxter in answ . to our Opponents , p. 157. Christian Sabbath , p. 30 , 31. Dr. Wallis , p. 32. See Mr. Warren , p. 201. Hughes on the Sab. p. 160 , 162. Du-Veil on Acts 20. 7. Dr. Young's Lord's-day , p. 69. * Mat. 28. 1. Mark 16. 1. Luk. 24. 1. John 20. † Hom. 45. in 1 Cor. Cont. Haer. l. 1. c. 10. On the Sab. p. 390. Socrat. lib. 5. cap. 22. Durham on the Ten Command . p. 264. The Lord's day the first day of the week , Rev. 1. 10. Mr. Warren , p. 191. * Vid. Sixti Senensis Biblioth . Sanct. p. 308. Isa . 58. 3. Dr. Walls , p. 46. 1 Cor. 10. 21 , 22. ch . 11. 27. Eph. 1. 22. Joh. 17. 2. On the Sab. p. 223. Mat. 28. 18. Rom. 14. 9. Owen on the Sab. p. 292. * Mr. Will. Fenner on the Sab. p. 81. ●sal . 118. ●4 . Isa . 11. 10. Rev. 20. 12. Mr. Ley Sund. Sab. Mat. 24. 36. Mr. Geo. Hughs of Plym . Aphorisms of the Sab. p. 135. P. 140. Epist . ad Trall . & Magnes . Dr. Wallis Christ . Sab. Part. 1. p. 48 , 49. Dr. Young cites the same Passage also of Ignatius , p. 53. Polycarp . Justin Martyr an . 129. his second Apology . * The Lord's . † Sunday . Warren on the Sabb. p. 195 , 196. On Act. 20. p. 150 , 151. Ep of Ely on the Sab. p. 74. Note , there is a Treatise of Ignatius that is excepted against ( called his Epistle to the Philippians ) as spurious : see Mr. Perkins Prep . to the Dem. of the Prolem . This was also approved by Dr. Twiss , after compared with the Latin Translation , and two Manuscripts at Oxon. See Mr. Warren 's Jewish Sabb. p. 22 , 23. * Or unlawful to fast . Origen an . 226. Alsted . Chron. Patr. Athan. an . 326. The Lord's Day is that Day in season in which the Word ought to be preached , &c , Eccl. 3. 1. Collections for the poor Saints to be made upon the first day of the week . Christian Sab. p. 30 , 31 , 40 , 41. Durham on the Commands , p. 269. Dr. Wallis . * That is Mr. Bamfield . Owen on the Sabb. p. 391. Act. 20. 7. Owen , p. 391 , 392. Dr. Wallis . 1 Cor. 7. 17. Acts 2. 1 , 2. & 20. 7. * One or two Learned Men mention this . Shepherd on the Sab. p. 219. * Mr. Durham . Young on the Lord's Day , p. 27. I find 2 or 3 Authors citing these very Judgments . 1582. On the Sab. p. 83 , 84. Pag. 32. * Mr. Edw. Stennett on the Sab. p. 50. Pag. 53. See the Snare broken . * And do not such as affirm otherwise , strangely Judaize ? Levit. 23. 29. Exo. 19. 13. † Exod. 30. 33 , 38. Lev. 7. 20 , 21 , 25 , 27. & 17. 4 , 9. See Isa . 33. 22 , * They plead for the Law as given in Horeb , with the Statutes and Judgments . When the Lord's Day begins . Owen on the Sabb. p. 323. On the Sab. P. 317. Pag. 21. * That is , one day in seven , as he calls it , a moral positive elsewhere . * And there are too many of this sort also in our days . On the Sab. p. 353. * Nor their Beasts neither , since God allows them this one day of the Week for Rest . † Bishop of Ely on the Sabbath , p. 235. Mr. Tho. Rogers Pref. before the Articles . Mal. 1. 14. Jer. 48. 10. Levit. 10. 3. Eccl. 9. 10. * Read Dr. Young on the Lord's Day of the next Age to the Apostles . On the Sab. p. 345. How some profane the Lords Day . Watson 's Body of Divinity , p. 335. 
A47611	----	Spiritual melody, containing near three hundred sacred hymns. By Benjamin Keach, author of Trhopolgia, pastor of the Church of Christ meeting on Horsly-down, Southwark Keach, Benjamin, 1640-1704. 1691 Approx. 496 KB of XML-encoded text transcribed from 208 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A47611 Wing K93 ESTC R218957 99830506 99830506 34958 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47611) Transcribed from: (Early English Books Online ; image set 34958) Images scanned from microfilm: (Early English books, 1641-1700 ; 2107:17) Spiritual melody, containing near three hundred sacred hymns. By Benjamin Keach, author of Trhopolgia, pastor of the Church of Christ meeting on Horsly-down, Southwark Keach, Benjamin, 1640-1704. [24], 384 p. printed for John Hancock, in Castle-Alley, near the Royal-Exchange in Cornhill, London : 1691. In verse. With a table of contents, errata on p. [24], and an advertisment at the foot of p. 384. Copy tightly bound affecting text. Reproduction of the original at the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Hymns, English -- Early works to 1800. 2005-05 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-03 Emma (Leeson) Huber Sampled and proofread 2006-03 Emma (Leeson) Huber Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion Spiritual Melody , Containing near Three Hundred Sacred Hymns . By BENJAMIN KEACH , Author of Τροπολογια , Pastor of the Church of Christ meeting on Horsly-down , Southwark . Coloss . 3.16 . Let the Word of Christ dwell in you richly , in all wisdom , teaching and admonishing one another in Psalms , and Hymns , and Spiritual Songs , singing with grace in your hearts to the Lord. Quantum flevi in Hymnis & Canticis suavè sonantis Ecclesiae tuae voces illae influebant auribus meis , &c. How sweetly have I wept in Hymns and Songs ! At the sounding of thy Church , the Voices flew into mine Ear , and thy Truth melted into mine Heart ; and from thence flew forth the effects of Godliness ; the Tears ran down mine Eyes , and it was well with me when I was with them . August in his Preface to the Psalms , cap. 6. LONDON , Printed for John Hancock , in Castle-Alley , near the Royal-Exchange in Cornhill , 1691. TO THE READER . READER , IT may not be unnecessary if I acquaint thee with the chief design of my publishing these Sacred Hymns . I have three sorts of Persons in my Eye to whom I recommend them . First , Such who like and approve of Books in Verse which treat of Divine Things , and would gladly have a little help in order to the understanding of Metaphorical Scripture ; who cannot also well spare so much Money as to purchase larger Volumes ; the Folio I put forth some years ago , call'd , A Key to open Scripture Metaphors , being near Twenty Shillings price , comes into but a very few Peoples hands : Besides , the Impression will soon be gone ( as far as I can gather ) and 't is not like to be reprinted any more . Now in this small Tract I can assure you is contained great part of the principal things under divers Metaphors opened in that Book , though they are there more largely insisted on . I do not judge all those Hymns I have taken from Metaphori●al or Tropical Scriptures , are proper to be sung ; nor are they here recommended to that end , some of them being Historical , as part of Hymn 92. pag. 129 , 130. and some others , containing Matter of Controversie ; nor do I think those concerning Hell so suitable to be sung ; yet I doubt not but they may be all of use to the Reader , all being congruous with God's Word , and according to the analogy of Faith. The Second sort are , Parents and Masters of Families , I am perswaded , with the Blessing of God , this Book may prove of great advantage to their Children , who generally are taken with Verse , and are much addicted to learn such Songs and Ballads which generally tend to corrupt Youth ; and 't is a shame to godly Christians they should suffer their Children to learn many of them ; but since Singing is God's Ordinance , I mean , to sing Psalms , and Hymns , and Spiritual Songs , 't is doubtless their duty to instruct them therein , as well as to teach them to read ; and by learning Sacred Hymns , they may be taken , before their Parents are aware , with the Matter therein contained ( as divers have , through the Blessing of God , as I have been oft inform'd , by reading that small Poem , called War with the Devil , ) and some others . Youth are generally inclin'd to Poetry , and as one of the Ancients excellently observes , The Holy Ghost seeing the Souls of Mankind strugling in the way of Godliness , and being inclined to the Delights of this Life , hath mixed the power of his Doctrine with sweet Singing , that whilst the Soul was melted with the sweetness of the Verse , the Divine Word might the better be grafted with profit . Now these Hymns being short , Children will soon get them by heart , as also full of varieties , and i● instructed to sing , they may be the more affected with the matter , and receive the greater advantage . The Third sort are , those godly Christians who know 't is their indispensible duty to sing Psalms and Hymns , &c. not only in their Families , but in the publick Congregation , yet do not think divers Psalms do so well suit with Christians under the Gospel , as other Sripture-Hymns do , and divers worthy Ministers of the Baptized-way , thô choice Preachers , and fully satisfied in singing the Praises of God , yet may not have Judgment to compose Hymns , every Man having his particular Gift of God , and therefore have desired divers Scripture-Hymns and select Psalms might be published ; and indeed , had I not been put upon this Work , I am perswaded I had not undertook it , or at the least not so soon . Moreover , many Christians had rather have those Hymns we sing in our publick Assemblies printed , that so they might the better know them , and examine the matter therein contained , to see whether they do agree with the Word of Christ , and likewise the better sing them with understanding . And 't is not unknown what a multitude of godly Friends have desired to have me write them out several of those Hymns that have upon divers occasions been sung in some particular Congregations . Now to prevent that trouble , and to satisfie them , I promis'd to Print the most of those Hymns , and so have done , as they will find them in the latter part of this Tract . If any desire in such a Book to have no Hymns but such that are proper to be sung in Congregations , in the next Impression , if God spare my Life , I shall endeavour to answer their request . Had I not wrote so lately in Justification of pre-composed Hymns taken out of God's Word , I should have spoken fully to it here . We are exhorted to sing Psalms , Hymns , and Spiritual Songs , and since we have none left in Form in the Scripture , it follows , that those who God hath gifted that way , ought to compose them ; for a Hymn or Song cannot be without its Form. Certainly God doth not enjoyn a Duty on us , that he hath not left sufficient Rule how to come at it , nor have we any ground to expect the extraordinary Gift any more . Nor is there , as I have lately shewn , any more reason to object against compiling Sacred Hymns to be sung out of the Word of Christ , than there is to object against pre-compiled Sermons that are to be preached , though I am satisfied the Lord doth enjoyn his Churches to sing the Psalms of David , both in Eph. 5.19 . Col. 3.16 . we reading of no other Psalms but the Book of Psalms ; so by Hymns and Spiritual Songs I see no reason to doubt but he intends all Sacred Hymns , &c. taken out of the holy Scripture by the help of God's Spirit . Mr. Marlow cites a Passage out of Learned Ainsworth , as if he favoured his Notion of Praising God only without Vocal Singing ; yet I have lately met with a Book of that worthy Man on the Psalms of David , where I find him speaking thus , These Psalms ( saith he ) have ever since by the Church of Israel , by Christ and his Apostles , and by the Saints in all Ages , been received and honoured as the Oracles of God , cited for Confirmation of true Religion , and sung in the publsck Assemblies ( as in God's Temple ) where they sung praises unto the Lord with the words of David , &c. 'T is a hard case that any Christian should object against that Duty which Christ and his Apostles , and the Saints in all Ages in their publick Assemblies were found in the practice of ; but 't is no easie thing to break People off of a mistaken Notion , and an old Prejudice taken up against a precious Truth of Christ . The Lord will , I hope , satisfie all his People about this heavenly Ordinance in due time , and they shall not call it a Carnal nor a Formal thing any more , nor cry out , 'T is as bad as Common-Prayer . I must tell them , if Common-Prayer lay under Sacred Institution in the New Testament , as Singing of Psalms and Hymns doth , I should as freely embrace that : But whereas the one is Humane , so the other is Divine , that is , ordained and commanded of God , as well as practised by Christ and his Disciples , and by the Saints in all Ages . But not to trouble you any further , if the Lord be pleased to bless the labour and pains I have taken , give him the Glory , and let your poor Brother have a part in your Prayers , who is still Yours to serve you in the Gospel , B. KEACH . THE TABLE OF CONTENTS .   Hymns Parts in each Hymn Page GOD a Father 1 0 3 God a Portion 2 2 5 God the Saints Dwelling 3 3 7 Storm a coming 0 1 9 God a Husbandman 4 1 10 God the chief Builder 5 2 12 God a Man of War 6 2 16 God a strong Tower 7 2 18 God like a Giant 8 1 20 God compared to a Potter 9 1 22 God compared to a Lyon 10 1 23 God like a Moth 11 1 25 God as a travelling Woman 12 1 27 God a consuming Fire 13 2 28 The everlasting Arms 14 1 30 God a Sun and Shield 15 1 32 God our Refuge 16 2 33 Christ a Mediator 17 3 35 Christ a Surety 18 1 38 Christ a Surety 19 2 40 Christ a Bridegroom 20 6 42 Christ the Image of God 21 1 48 Christ a Physician 22 4 50 Christ a Testator 23 2 54 Christ like a Roe 24 1 56 Christ the true Door 25 1 57 Christ God's Servant 26 3 58 Christ a King 27 2 61 Christ a Lyon 28 2 64 Christ a High-Priest 29 3 67 Christ the good Shepherd 30 1 70 Christ the Way 31 3 71 Christ a Rock 32 3 74 Christ a Fountain 33 3 76 Christ the Head 34 2 79 Christ the Lamb of God 35 2 81 Christ the Branch 36 2 83 Christ a Prophet 37 2 86 Christ a Garment sanctified 38 3 87 Christ an Advocate 38 3 90 Christ the Bread of Life 39 2 94 Christ the Sun of Righteousness 40 3 96 Christ the Root 41 2 100 Christ an Embassador 43 3 102 Christ the Heir of all things 44 2 107 Christ the true Witness 45 8 109 Christ's Name Wonderful 47 3 118 Christ a Counsellor 48 6 121 Christ the Foundation 49 3 127 Christ's Bowels , by the Hen 50 2 131 Christ a Refiner 51 2 133 Christ as an Eagle 52 1 135 Christ a Captain 53 4 136 Christ the Morning-Star 54 1 140 Christ comes as a Thief 55 1 141 Christ the desire of all Nations 56 1 142 Christ the Prince of Peace 57 1 143 Christ the Judge of all 58 5 145 Christ the Saints Wedding-Garment 60 4 150 Christ all and in all 61     62     63 5 150 64     65     Spirit a Comforter 67 3 165 Spirit like the Wind 68 3 168 Spirit like Fire 69 1 170 Spirit like Oyl 70 1 173 Spirit an Earnest 71 2 174 Spirit a Seal 72 2 177 Grieve not the Spirit 73 1 178 Spirit a Witness 74 2 180 Spirit as a River 75 2 181 Spirit like Water 76 2 184 Spirit a Teacher 77 2 186 Spirit like a Dove 78 3 188 Spirit a Guide 79 1 190 Word of God a Lamp 80 2 193 Word better than Gold 81 2 195 Word like Milk 82 2 197 Word like strong Meat 83 2 199 Word sweeter than Honey 84 2 201 Word a Sword 85 4 203 Word as a Glass 86 2 207 Word like Rain 87 3 210 Word like Dew 88 1 213 Word like Treasure 89 3 214 Word like Fire 90 4 217 Word like a Hammer 91 2 221 Scripture of divine Authority 92 6 224 Scripture can't be broken 93 1 230 Word settled in Heaven 94 1 231 Power of Scripture 95 1 233 Search the Scripture 96 1 234 Excellency of the Gospel 97 1 235 Grace like Salt 98 5 237 Grace a Girdle 99 6 142 Grace a Breast-plate 100 2 248 Grace of Faith a Shield 101 1 250 Try'd Faith better than Gold 102 1 251 Hope an Helmet 103 1 253 Hope an Anchor 104 2 254 Love strong as Death 105 2 256 Baptism a Burial 106 1 258 Six Principles 107 2 259 Christ our Passover 108 1 262 Angels Watchers 109 2 263 Angels Morning-Stars 110 1 265 Angels Sons of God 111 1 267 Angels God's Hosts 112 1 268 Angels 4 Faces , a Man , a Lion , &c. 113 1 269 Angels like Flames of Fire 114 1 270 Angels like Horses , red , white , &c. 115 1 271 Spirit of Man a Candle 116 1 272 Conscience a Witness 117 2 273 Conscience a Witness 118 3 276 Church of God a City 119 1 277 Church a Vineyard 120 2 281 Church a Body 121 2 283 Church a Bush on Fire 122 1 285 Church like Golden Candlesticks 123 1 286 Church a Flock 124 1 287 Man like a Worm 125 1 288 Man as a Shadow 126 1 289 Saints Heirs 127 1 290 Saints Runners 128 1 291 Saitns Pilgrims 129 1 293 Afflictions a Rod 130 1 294 Afflictions Darkness 131 1 295 Afflictions a Storm 132 1 296 Afflictions Floods 133 1 297 Afflictions as Waves 134 1 298 To day if you will hear 135 1 299 The bruised Reed 136 1 300 Death like Seed sown 137 1 301 Dead asleep 138 1 302 Death a departure 139 1 303 Morning of Resurrection 140 1 304 Great Assize 141 1 305 Crown of Glory 142 1 306 Saints Rise glorious 143 2 307 Hell a Furnace of Fire 145 1 310 Hell a Lake of Fire 146 2 311 Hell a bottomless Pit 147 2 312 A TABLE of select Hymns and Psalms on several Occasions , as they have been sung in divers Congregations .   Hymns Parts Page SIN laid on Christ 147 1 313 The Good Physician 148 1 314 The Banquetting-House 149 1 315 Divine Wrath 150 1 316 The Bread of Life 151 1 317 Saints die with Christ 152 1 318 Joy in Heaven 153 1 319 Great Goodness laid up and wrought 154 1 320 A Feast of Fat things 155 1 321 Goodness wrought 156 1 322 Gospel the power of God 157 1 823 The joyful Sound 158 1 324 Sinners restored 159 1 325 Godly restored 160 1 326 Glorious Restoration 161 1 327 Sinners misery , Saints glory 162 1 328 The precious Promises 163 1 329 Hymn of Praise after the Sacrament 164 1 330 Man's Impotency 165 1 331 Come ye to the Waters 166 1 332 Glorious Light shining 167 1 333 The panting Soul 168 1 334 Everlasting rest 169 1 334 Here any live 170 1 335 What shall we do 171 1 336 Who has made thee to differ 172 1 337 If the Son makes you free 175 1 338 After a Farewell Sermon 174 1 339 Christ knocks at the Door 175 1 340 Footsteps of the Flock 176 1 341 Christ preached 177 1 342 Wonders of Grace 178 1 343 Hymn of Thanksgiving 179 1 344 Power of Prayer 180 1 345 Saints Safety 181 1 346 All praise to Gods 182 1 347 They shall look to him 183 1 348 After a Fit of Sickness 184 1 349 Buy Gold tryed 185 1 350 Heavenly Feast 186 1 352 Harvest of Joy 187 1 353 Woful Harvest of the wicked 188 1 354 Christ's Passion 190 1 355 For wake ye Virgins 191 1 356 Christ's Exhaltation 192 1 357 Signs of the Last Day 193 1 358 Day of Jubilee 194 1 359 Hymn of Praise 195 1 360 Bleeding Heart 196 1 361 Things done for us 197 1 362 Things done in us 198 1 363 Grace shining 199 1 363 Bread indeed 200 1 364 Feast of Fat things 201 1 365 Vnless that ye believe 202 1 366 The glorious Gift 203 1 366 Christs become poor 204 1 367 Hymn of Praise 205 1 368 The blessed Man 206 1 370 Christ's Kingdom 207 1 371 Saints Security 208 1 372 Wrath against Persecutors 209 1 373 Misery of the wicked 210 1 374 The spotless Saint 211 1 374 Pastures flourishing 212 1 375 Sion repair'd 213 1 376 The perfect Man 214 1 376 Prayers answered 215 1 37● Spiritual Worshippers 216 1 37● Sacred Pantings 217 1 379 Sheep of God's Pasture 218 1 38● A Psalm of Praise 219 1 38● Longings for good Times 220 1 38● Free Pardon 221 1 38● All Creatures to praise God. 222 1 38● Hymns to be sung as the 25th . Psalm . Hymn 59. 2d . Part. Page 146. Hymns 63 , 64. 7th . & 8th . Parts . Page 160 , 161. Hymns to be sung as the 100 dth . Psalm . Hymn 20. 6th . Part. Page 47. Hymn 62. 6th . Part. Page 158 , 159. Hymn 14. Page 270. Hymn 118. 3d. & 4th . Part. Page 276 , 277. Hymm 222. Page 383. ERRATA . PAge 34. Line 19. add shall . Page 41. Line 17. r. Men. Page 45. Line 23. for Jesus r. Jess . Page 46. Line 12. blot out O. Page 64. Line 6. for weak r. meek . Page 78. Line 8. for likely r. leaky . Page 156. Line 15. blot out Lord. Page 157. Line 18. blot out do SPIRITUAL MELODY , Containing Near Three Hundred Sacred Hymns , &c. PART I. THE INTRODUCTION . ALL praise be given to the Lord , Who condescends so low , For to unfold deep things to us , By things which we do know . Lord give us more Knowledge divine , Thy Word Explain to us , That we may find those things of thine To be indeed precious . Pour forth thy Spirit on us , Lord , Deep Mysteries to know , That we may find Grace in our Souls , And in it also grow : And by it may be help'd alwayes Thy Praises to sing forth , And live also unto thy praise Whilst we are on the Earth . PART I. SACRED HYMNS , Setting forth The Glory and excellent Perfections of GOD the FATHER . HYMN 1. God a Father . Math. 5.16 . Glorifie your Father which is in Heaven . 1 A Father doth his Child beget , So we begotten are , By thy own Word and Spirit Lord , And do thine Image bear . 2 He likewise doth his Children cloath , And doth them also love ; So thou most richly cloaths all such That are born from above . 3 A Father feeds and does protect Such who his Children be : So thou dost feed and save all those Who do belong to thee . 4 And also doth delight in them Who him resemble do : To such who are most like to thee , Thou dost chief favour show . Second Part. 5 A Father loves his Children should All live in Unity ; So thou delights to see thy Saints Walk in sweet Harmony . 6 He ever does o'relook the faults , Which he in them does spy : So all thy People's faults likewise Thou dost , O Lord , pass by . 7 'T is a high honour to descend From such who Noble be ; Kings Children are all but base born , To those , Lord , born of thee . 8 Rich Parents may soon poor be made , And also they do die : Thou Lord art rich , and so wilt be Unto Eternity . 9 All praise and glory unto God Our Father , be therefore : And unto Christ that ransom'd us , Be Praise for evermore . HYMN 2. God a Portion . Psal . 73.26 . God the Portion of his People . 1 A Portion Lord thou didst design On thine for to bestow ; Nought didst thou think was good enough For them of things below . 2 Nor things in Heaven , which excell , And therefore dost impart , Thy self as the Portion alone Of all upright in Heart . 3 Who then is able to conceive How rich thy Children are ? For they have all , since they have thee , And each an equal share . 4 All have a God , all have a Christ , Nay , all that thou hast too ; Each one hath thee intirely , This does their Riches show . 5 And they , Lord , never shall have less , Their Portion can't be spent , Nor treacherously by wicked ones From them it can't be rent . 6 Fire can't their bless'd Portion burn , Nor Thieves steal it away ; Nor Moths , nor Rust , it can't corrupt , O happy , happy they ! The second Part. 7 All things are theirs who have thee Lord , Thô under age they be : But yet that day will quickly come Of their Felicity . 8 When full possession they shall have Of all that is their own , And every one of them thou wilt With lasting Glory Crown . 9 This Portion , ah , how doth it suit ! And answer every want , And fully does it satisfie The Soul of every Saint . 10 All Glory and high praise therefore Let us together sing , To God the Father , and the Son , From whence such Riches spring . HYMN 2. God our dwelling place . Psal . 90.1 . God the Saints dwelling place . 1 THy Saints Lord have a dwelling strong , And thou that dwelling art , No habitation like to this , Hath any haughty Heart . 2 For 't is the low and humble Soul That in the Lord does dwell : Where such do rest , and have repose , This dwelling doth excell . 3 A house , ah 't is our home always , And when we absent be : How do we long for to return , So do our Soul till we 4 Return again unto our God , When we from thee do stray : O bring us to our bless'd abode , Christ Jesus is the Way . 5 We here no perfect rest shall find , Untill we fixed are In our brave house that is above , No Palace like to it here . The second Part. 1 A House preserves from heat and cold , From Winds and cruel storms ; Those who Lord dwell in thee are bold , Being safe from fear of harms . 2 And in our House our comforts lie , And all our chiefest treasure : God is our Joy , our Souls delight , In whom is sweetest pleasure . 3 Propriety unto a house Doth make it valued ; Our interest in our God , alone , Makes us lift up our head . 4 In a great House are many Rooms To dine and also lye , Rare secret Chambers also we Do in thee clearly spy . 5 Each Attribute is as a Room Whither thy Saints do go By precious Acts of Faith , and then Nothing they fear below . 6 Another house , thô stately 't is , It may be batter'd down ; But thou art such a House , O Lord , That can't be overthrown . 7 Hast then away to your abode , Let all with speed hast home , For dreadful storms you may expect Will very quickly come . The Third Part. Chambers of Safety . 1 O come , O come , Gods people all , With speed hast ye away , Enter your Chambers great and small , No longer do you stay : 2 For God , the mighty God above , Is rising out of 's place , And will the Hills and Mountains move , And Vengeance pour apace . 3 There is a way found out that ye May be secured , When Sinners shall consumed be Who basely are misled . 4 Doth it not thunder afar off , It Lightens also sore : O tremble all , and do not scoff , For hark 't is more and more . 5 Children get home , and do not stay , Hast to your dwelling place ; For if you make the least delay , Then sad may be your case . 6 All who abroad or in the Fields Do foolishly remain , They may as the Egyptians were , Be ruined and slain . Isa . 26.20 . A Storm a coming . 1 O Quake ye who most guilty are , Who love and live in sin ; For God will suddenly break forth , As usual hath not been . 2 But sing ye Saints , and joyfull be , Christs Kingdom does draw near , Do you leave all Iniquity , And nothing do you fear . 3 The shaking times that are at hand , Will bring Great Babel down : And then will God save this our Land , And Saints with Blessings Crown . 4 Therefore if ye in Christ are found To every Duty led , And have your Hearts sincere and sound , Look up , lift up your head . 5 For your Redemption does draw near , Gods praises sing therefore : Unto his call do you adhere , Then sing for evermore . HYMN 4. God a Husbandman . Joh. 15.1 . God compared to a Husbandman . 1 RIch Husbandmen have House and Land Both moist and also dry , God o're the Earth hath the Command , And true propriety . 2 The beasts of th' field and fowls of th' Air , With Silver , and the Gold Is all the Lords , yea , and what else Our Eyes can here behold . 3 He may give it to whom he will , And then take it away : He makes men rich , and makes them poor , And none dare him gain-say . 4 Some ground he plows and sows it then With choice and precious seeds ; Whilst other ground does barren lie , Eat up and spoil'd with Weeds . 5 And who shall say what doest thou , He may do what he will ; All are thine own , what e're thou dost , Yet thou art righteous still . The second Part. 1 A Husbandman knows very well , His ground will barren be , Unless it is well manured , No profit he can see . 2 Even so unless the fallow ground Of thy base wicked heart Be broken up , it will be found That thou most barren art . 3 A Husbandman does spare no cost , Nor grudge at his great pains , That so he may his ground make good , When he his end obtains . 4 So God likewise thinks nought too much Who does great cost bestow On Souls of men , when they prove such Who forth his Glory show . 5 A Husbandman his Trees doth prune , More fruitful them to make , But branches that unfruitful be , Such off the Trees does take . 6 And thus doth God by all those men Who by profession are In Jesus Christ , who barren prove , Them long he will not spare . 7 But such that fruitful Branches be , He purges every one , And abundantly shall they bring forth , Before that he has done . 8 As God doth sow , so he likewise Doth cause the rain to fall , That so his Vineyard flourish may , And 's Trees be fruitful all . 9 Which other Husbandmen can't do , Nor can they change the soyl ; But God can make Mens hearts most good Which naturally were vile . 10 All praise to him therefore let 's give , And set his glory forth , And fruitfully unto him live , Whilst we do live on earth . HYMN 5. God the chief Builder . Heb. 3.4 . God the chief Builder . 1 HE that did build all things is God , 'T is he and he alone That made the world , and all things in 't , Praise ye the Holy One. 2 And he laid the Foundation sure Of th' Earth and Heaven too , Which long have been , and still endure , Will put them down also . 3 'T is he that built his Glorious Church , And laid the corner stone , In all the Earth there is None such , O praise the Holy One. 4 With precious Stones he hath it built , Yea , living ones they are , And by his Spirit so compact , 'T is far beyond compare . 5 The Timber , and the Stones by him Were squared curiously , That all the Buildings in the World , With this cannot come nigh . 6 The matter and the form also , Did he alone ordain , No alteration must be made , Upon eternal pain . 7 All other Builders Servants have To labour with their hands ; Who according to the pattern act , And just as he commands . 8 So Ministers God does imploy , Who must the pattern know , And if they alter any thing , They do their folly show . 9 The Rule it is Gods Holy Word , Would you the Pattern view , 'T is the first Church the Lord did build , As th' Apostles Acts do shew . The second Part. 1 Nothing but precious Stones must be On the foundation plac'd , By such who wood or stubble build This fabrick is disgrac'd . 2 And they will suffer loss thereby When it comes to be try'd , Because such stuff cannot endure , Their work will not abide . 3 Then see all ye who are call'd Saints , That you are precious Gold , I mean sincere and godly ones , Whom God loves to behold . 4 And see that you his building are , And in you he does dwell , If in you he has no abode , Down you must go to Hell. HYMN 6. God a Man of War. Exod. 15.3 . God a Man of War. 1 GOD is a man of war , and he Has many Armies , who Almighty are in strength , therefore Down shall his Foes all go . 2 The Enemies who do ingage Against this Man of war , Are all infernal pow'rs below , And such who wicked are . 3 God is a Warriour just and good , And mighty skill he hath , Before him never any stood In Hell , much less on Earth . 4 'T is for his Glory he does take The Sword into his hand , And wo to such who head do make Against his dread Command . 5 In war he is most terrible , If he sets in array , The Battel once against his Foes , They 'll soon melt all away . 6 He 'll make the earth to tremble when He does gird on his Sword , And cause all proud and haughty men To fall at his own word . 6 If he the Trumpet once does sound , And like a Lion roar , The wicked he will all confound , And Vengeance on them pour . 8 An Armory and Weapons too Of Indignation hath , With Fire and Smoke , and Hail also , He soon can spoil the Earth . 9 If man provoke him to arise , And stir up Jealousy , He like a travailling Woman will Break forth , and loudly cry . 10 A Banner he hath to display , A white Flag he puts out , To see if Sinners will submit , Whose Courage seems so stout . 11 If they will not lay down their Arms , And with him make their peace , Then let them tremble , they shall see Incensed wrath increase . 12 And out his bloody Flag will go , No quarter will he give , But down they fall both great and small , And Vengeance shall receive . The second Part. 1 Wo , wo to all ungodly ones , Who are his bitter Foes ; But happy are all Friends of his , And such who with him close . 2 Fear not , ye Saints , this Man of war Is always on your side , And in your quarrel he 'll appear , And equally divide 3 To every man his own just Right , And Sion's Cause he 'll plead , And will destroy the cursed Whore That long has flourished . 4 Put hark again , for you must know , God's patience near is gone , A warning piece he has let off , The Battel is begun . 5 O sing , ye Saints , God is come forth , An alarm he does sound , The Trumpets blow , and it is heard In every quarter round . 6 The Beast and cursed Babylon , Amazed are to hear What God in England late has done , But stranger things draw near . 7 God forth is coming with a shout , Sing praises , sing praises , He will all his Enemies rout , And good mens hope it raises . HYMN 7. God a strong Tower. 1 THou art , O Lord , a Tower strong , And Refuge for the Poor , And that we might all hide in thee , Hast opened a door . 2 Christ is the Door that does let us Into this Tower , where We may be safe , and we all know No other Door is there . 3 Our defence is in the Lord , The high and lofty one , And in thee we most safe shall be , Till all the trouble 's gone . 4 Thou art our Shield and Hiding place To thee we haste away , Fore-seeing Dangers very nigh , Dare now no longer stay . 5 In thee is safety , if we fly , Our Tower is so strong , We fear no Siege , no Mines can hurt , Nor do our Tower wrong . 6 Nor can we starve whilst here we ly , Thy Stores cannot be spent , In thee is Bread , and all supply , No ways can Foes invent 7 To take our Fort , we fear no Bombs Nor Cannon though they roar , But from our Tower the cruel Foes To pieces shall be tore . The second Part. 1 We in this Tower venture may All that to us is dear , Nought can exceed our precious Souls , Let them be lodged there . 2 Strong Parties garrison within , Who oft make sallies out ; And one of them can in a night A mighty Army rout . 3 An hundred eighty thousand men , Did one of these destroy , Of cursed Foes who did strive then , Gods Israel to annoy . 4 A Tower strong is compass'd round With a thick mighty wall , For to keep off such Foes who do Pell-mell upon it fall . 5 For Bulwarks God Salvation hath Appointed for the Poor , And he a wall of fire is round About us evermore . 6 Can such who in this Tower are , Be any time afraid , All such who know the strength of it , Can never be dismaid . 7 Take up your Lodging then within , Haste quickly , don't delay , Cast off base Habits , leave your Sin , Christ Jesus is the way . 8 Those who would enter into it , And not by the right Door , Will see themselves without the walls , Before this day is o're . HYMN 8. God compared to a Giant . Job 16.14 He runneth upon me like a Giant . 1 A Giant is a man of strength , Both fierce and swift also , When like a Giant God appears , He is provok'd we know , 2 By our great sins which grievous are In his most blessed sight , On us therefore as Giants do , Does he break forth with might . 3 As if he would to pieces tear Such , whom his Soul doth love , Yet in his Heart affections dear , Toward us then does move . 4 'T is to convince our Souls of sin , And us to humble too , And fit us for some glorious work He has for us to do . 5 And crucifie us to the world , And to each earthly thing , That we might see from him alone , Our chiefest Joy does spring . 6 To exercise our Graces too , This is another end , That they might their great Lustre show , For this does tryals send . 7 And Satan might be silenced , Who does Gods Jobs accuse , From hence , as you have heard and read , God thus his Saints does use . 8 And that Examples God might have Of patience , to sustain Some others of his Children , who May meet with such like pain . 9 Then do not mourn , ye godly ones , When on you God does run , He pities you , and hears your moans , In mercy will return 10 Again to you , and you shall see His sweet and lovely face ; Therefore sing ye his praises forth , And prize his glorious Grace . HYMN 9. God compared to a Potter . Rom. 9.21 . Hath not the Potter power over the Clay ? 1 A Potter does prepare his Clay , Then does the Vessel make , So thou prepares thy work , O Lord , Which thou dost undertake . 2 The Earth thou didst , O Lord , form first , Of which we formed were , Thou didst project also before , What Image we should bear . 3 A Potter divers Vessels makes , VVhich of different sizes are , Some of one form , and others do Another fashion bare . 4 So thou hast different Vessels too , Some noble and some base , Some curiously are wrought within , Adorned with thy Grace . 5 Some for Honour , and some likewise They for dishonour be , But who shall to the Potter say , VVhy is this done by thee ? 6 Mayst thou not like the Potter do VVhat seems good in thy sight ? Thou mayst give Grace , or it deny , Yet all thou dost is right . 7 O let us then such Vessels be , Most lovely to behold , And gloriously to shine within , Being covered o're with Gold. 8 That we thy praises may set forth , As being all new made : Once we were marr'd , but never more Let our rare Beauty fade . 9 And we will sing to thee , O Lord , And raise thy name on high , For we shall glorious Vessels be To all eternity . HYMN 10. God like a Lion. Hos . 5.14 . God compared to a Lion. 1 I Will like to a Lion be , I 'le tear and will devour , Thus dost thou say , O holy One , To shew thy wrathful pow'r 2 Against the wicked , who provoke Thee grievously each day , When patience does to fury turn , Thou 'lt sweep them all away . 3 Who can the prey deliver from A hungry Lion ? so VVho is 't can save or rescue such Thou sayst thou willt o're throw ? 4 A Lion when enrag'd is fierce , And all before him fly , So at thy frowns and dreadful wrath , How will the wicked cry ! 5 VVhen once the Lion's heard to roar , The Beasts of th' Forest quake , So when thou dost in wrath arise , Sad tremblings thou wilt make . 6 But if before a Lion one Himself does prostrate lie The Lion will not touch his Life , But leave him , and pass by . 7 So thou , O Lord , wilt such forgive , VVho do themselves submit , And by Repentance humbly Lie prostrate at thy seet . 8 The Lion does sometimes couch down , As if asleep he lay , But soon does rise with wrathful frowns , As greedy of his prey . 9 And thus , O Lord , thou seem'st to sleep , And wicked men don't fear , But as a Lion wilt rouze up , And them to pieces tear . 10 Then happy you for whom Christ made With God a lasting peace , 'T is you may sing , for still you 'll find Your Comforts shall increase . HYMN 11. God like a Moth. Hos 5.12 . I will be a Moth to Ephraim . 1 MOths secretly do seize and eat , And spoil fair Garments quite ; So many times thy Judgments are Hid from most peoples sight . 2 Moths often spoil things rich and rare , As well as of small worth , So thou , O Lord , wilt neither spare The poor nor rich of th' earth : 3 All are alike , O Lord , to thee , If wrath on them do seize , Unsensibly thou canst ; them spoil Like Moths , if thou dost please . 4 A Moth does eat things by degrees , A little now and then ; So gradually thou dost destroy Sometimes vile wicked men . 5 Thou like a Moth , art sometimes Lord , In Councels Princes trust , Who Plots of Enemies can't see Till out they fiercely burst . 6 And likewise in Estates of men Thou as a Moth does come , Their hopes are great , and much earn they , But bring but little home . 7 Thou dost it blast , and it consumes , Because they don 't it use To righteous ends , but basely it To their own Lusts abuse . 8 Strength thus oft-times does wast away In Soul and Body too , And Treasures of Nations decay , Tho few that mind it do . 9 Take heed ye Saints of private sins , Lest God does secretly Bring Judgments on you till he hath Consum'd you utterly . HYMN 12. God cries like a trav . Wom. Isa . 42.14 . Now will I cry like a travailing woman . 1 LIke as a Woman travailing Does cry out in her pain , So thou dost say Lord thou wilt do , To pour forth wrath amain . 2 Thy Patience and sweet Lenity Is almost gone , no doubt , And therefore thou most bitterly Wilt quickly now cry out . 3 A Woman when her travel comes From crying can't refrain , So thou wilt cry for Sions sake Like her in grievous pain . 4 A woman in her travel strives Her Child for to bring forth , So thou deliverance for thy Church Wilt work throughout the Earth . 5 Afflicted thou dost seem to be For thy poor Sions sake , And therefore on her Enemies Dread Vengeance thou wilt take . 6 When pangs do on a Woman seize , Deliverance is near . So of thy Foes thou soon wilt ease Thy self it does appear . 7 Behold , ye Saints , Gods Love to you , And sing his glorious praise , Your Enemy he will o'rethrow , And that in these last dayes . HYMN 13. God a consuming Fire . Heb. 12.29 . For our God is a consuming Fire . 1 A Consuming Fire dismal is , And terrible to see , So is that wrath of thine , O Lord , If kindled once it be . 2 Before thy indignation fierce , What mortal Soul can stand ? Thy wrath is poured out like Fire , Which none can countermand . 3 The Mountains are thrown down by thee , Thy wrath doth fiercely burn , And all before thee , thou Lord wilt To Ashes quickly turn . 4 Fire breaks forth sometimes we see , When men are not aware , So shall thy wrath surprize the Earth When men secure are . 5 Like to the writing with the hand On proud Belshazzar's wall , So when thou dost give the Command , Sinners shall tremble all . 6 Fire breaks forth oft times i' th' night , When men are fast asleep , Which does poor people strangely fright , And sorrows on them heap . 7 So in the night of ignorance , Whilst Men lye on their beds , They hear the cry of Fire , Fire , Just burning o're their heads . The Second Part. 1 A fire also consumes amain , It famous Cities spoyl ; So thou wilt desolations make Of Sinners who are vile . 2 Can stubble stand before fierce flames , And not consumed be ? Then may proud wicked Ones likewise Secure themselves from thee . 3 None can abide thy dreadful wrath , There is no way to fly ; For thou wilt them destroy , O God , As stubble fully dry . 4 Some fires may be quenched quite , But thine will always burn ; Thy wrath , O Lord , eternal is , It never will be gone . 5 Fire torments most cruelly Such who into 't are cast ; So will thy wrath all Enemies , Which they shall feel at last . 6 Tremble , you vile and wicked Ones , Consider what you do ; On you this fire soon shall seize , And burn for ever too . 7 But all ye Saints rejoyce and sing , God is to you , ye see , A fire to warm , and to give light , By which you quickn'd be . 8 Ah! happy such behold therefore The difference between A wicked and a godly Man , And praise the Lord agen . HYMN 14. Everlasting Arms. Deut. 33.27 . Vnderneath are the everlasting Arms. 1 THou art our Arm of Help , O God Shall we thy mercy see ? An Arm stretch'd out of the thick Cloud , To strenghen such as we . 2 How usefull is an Arm to us , The body to defend ? So is thy love and power , Lord , On which we do depend . 3 The Arm bears up and does support Such who most feeble be ; Thy weak and feeble Saints also , Are , Lord , born up by thee . 4 The Arm the Body does protect , And save it from all harms ; So thou dost us defend and save By thy Almighty Arms. 5 We with our Arms embrace our Friend , And hug such we do love ; We by thine Arms of power and grace Embrac'd are from above . 6 Thy Arm , O Lord is very strong , The vilest Soul can'st save ▪ Not shortned , but very long , Thy help let Sinners have . 7 Wo , wo to them , this Arm of thine In wrath is laid upon ; But happy such who it upholds , Thrice happy such a one . 8 Remember Saints when you are low , Whose Arms are under you ; And sing God's praise continually , Who will Salvation show . HYMN 15. God a Sun and Shield . Psal . 84.11 . The Lord God is a Sun and a Shield .. 1 THe Lord he is our Sun and Shield , Our Buckler and Safeguard ; And hence we stand , and will not yield , Though Enemies press hard . 2 Like as a Shield the blow keeps off The Enemy lays on ; So thou keeps off all hurt from us , And saves us every one . 3 Let Foes strike at us as they please , On the head , or the heart ; This precious Shield which we do use , Secureth every part . 4 From Sin , from Satan , and the World , No Dart we need to fear ; Since thou art such a Shield to us , O God , and Saviour dear . 5 Our Shield , and our great Reward , To thee all praise be given ; Who wilt thy saving-help afford , Until we come to Heaven . HYMN 16. God a Refuge . Psal . 46.1 . God is our Refuge . 1 O Holy and Eternal One , Thou art a Refuge sure ; Help us to fly to thee alone , Whose Mercies do endure . 2 A Refuge strong thou art , O Lord , Help us to fly to thee : Shall we take hold of thy blest Word , And safe for ever be ? 3 O Lord we bless and praise thy Name , There is a Refuge found ; For us who are pursued hard , This is a joyful sound . 4 O Souls , then see with speed we pray To Jesus Christ to fly , Lest th' Avenger , through delay , O retake you , and you die . 5 The way is easie to find out , All stumbling blocks are gone ; O haste with speed , and look about , Dangers are coming on . 6 God like a Refuge does give ease , And fortifie the Mind ; When horror does on others seize , Security we find . 7 This Refuge never will us fail , All others will not do ; God never will leave us so frail , But present help will shew . 8 Of every sin let us get clear , Yea , freedom from each guilt ; To Christ by Faith let us adhere , To wash away all filth . The Second Part. 1 O Lord to thee , to thee we fly , A dismal day 's at hand ; But if we leave iniquity , In safety shall we stand . 2 Under thy Wings with speed we pray Hide us , Lord , every one ; Then safe shall we be day and night , Till all the trouble 's gone . 3 And we will thy praises sing forth , And lift thy Name on high ; And also triumph on earth , Whilst others howl and cry . 4 All glory unto God , that we Have such a hiding-place ; Always shall we rejoyce in thee , when we behold thy face . PART II. SACRED HYMNS To the Praise of Jesus Christ : In which his transcending Excellencies are set forth . HYMN 17. Christ a Mediator . Heb. 12.24 . To Jesus the Mediator of the New Govenant . 1 A Breach most fore there was between Poor Sinners , Lord , and thee ; Before the Fall nought then was seen But perfect amity . 2 But Man , by breaking thy just Law , Is now become thy Foe ; And as thou dost him loath and hate , So he doth thee also . 3 The carnal Mind is enmity Against the holy God ; And in us all ( Lord ) naturally Like enmity abode . 4 But thou in mercy and great love , Through wisdom infinite , Hast found a way wrath to remove , And Sinners to unite 5 Unto thy self in lasting bonds Of precious grace and peace , 'T is done by Christ , our blessed Lord , In him thy wrath does cease . 6 He is that Days-man who lays hold On both , that so he might Thee reconcile unto our Souls , And us to thee unite . 7 He brings thee , Lord , down unto us , And carries us to thee ; And thus is he dear and precious , Yea , all in all is he . Second Part. 1 Thy honour in Each Attribute He sought to glorifie ; Yet did his undertakings suit Our wants all to supply . 2 In ev'ry thing to such degree Due glory thou dost gain ; And we relief unto the full Through him , Lord , do obtain . 3 In him Justice and Mercy meet , And gloriously do shine ; Both equally in splendour fit , As both alike divine . 4 As Mediator he was , Lord , Exactly qualify'd ; Most wise and just , yet merciful , That so he might divide 5 An equal part in a right way Unto each party , so God might be just , yet Justifie , And pardon Sinners too . 6 To God he is a Friend most dear , Nay , of so near a-kin , His express Image he does bear , Yet we may say agen , 7 To us he is related too , Our nature he did take ; From hence he knew well what would do , An equal peace to make . Third Part. 1 Lord , thou wast the offended One , Whom we had grieved sore ; Thou chose Christ to this work alone , And cancell'd the old score . 2 In him thy Soul well pleased is , Who did thy wrath appease ; 'T is he who reconciles us too , And does our barthens ease . 3 Such who accept of terms of peace , As offered they be By Jesus Christ , the breach will cease Between that Soul and thee . 4 But if the terms refused are , There will be no Appeal Allowed such at the last day , They must thy vengeance feel . 5 Come in , ye Sinners , then with speed , O see to him you fly ! For he to you his hand must lend , To slay that enmity 6 That 's in your heart 's which change he must , If ever you receive Those terms which are agreed on , Our precious Souls to save . HYMN 18. Christ a Surety . Heb. 7.22 . So much was Jesus made Surety of a better Testament . 1 WE once , O Lord , concerned were In a commerce with thee ; Before we fell , no need was there Of any Surety . 2 But we run out , and wasted all , Which was a mighty store ; And , ah ! our credit is so gone , Thou wilt trust us no more . 3 Unless 't is so , a Surety's found , We must in Prison lye ; And bear thy dreadful wrath , O God , Unto eternity . 4 Christ therefore , Lord , thou didst find out , No Friend had we to bring ; All good therefore which we receive , Doth from thy bowels spring . 5 Ah! he this work did undertake , And hands for us did strike ; And such a Surety , O Lord , For us O thou didst like . 6 Who faithful was , and able too , Even all our debts to pay ; And all our sins thy word does show Upon him thou didst lay . 7 Unto thy blessed Covenant Ah! he did put his hand ; And in our stead laid down his life , As thou gav'st him command . 8 'T was thou Lord Christ who in our room To th' Father didst engage To satisfie his justice , and His wrath for to asswage . 9 O what great Love and Grace is here Thou knowest very well ; Thou must pay all , and our sins bear , Which would sink us to Hell. HYMN 19. Christ our Surety . The Second Part , set after the Sacrament . 1 BUt thou wast able to sustain That heavy weight of sin ; And for our Souls didst life obtain , And righteousness bring in . 2 'T was from the worth and dignity Which in thy Person lay , Thou didst God's justice satisfie , And all our debts defray . 3 Thou being God as well as Man , Thy Merits have such worth , As a compensation full to make , And liberty bring forth , 4 For us who did in Prison lye , Being bound with cruel bonds , Which none could loose assuredly , But thy own blessed hands . 5 By that one single payment , Lord , Laid down when thou didst die , Relief to us thou dost afford , Who dead in sin did lye . 6 For as poor Debtors we were all , So Criminals were too ; And death deserved great and small , Condemn'd in law also . 7 And thou as Surety for us , Gav'st up thy self to die ; And in our stead , Lord , thou didst thus God's justice satisfie . The Third Part. 1 And now the Covenant stands sure In Christ's most blessed hands ; All good for us he did procure , Which in him firmly stands . 2 And thus he did engage for those That given to him are ; And therefore all that God hath chose Shall Crowns of Glory wear . 3 What grace and favour now is this , That Christ the Just should die , That we unjust and guilty ones Might live eternally . 4 Let Men take heed how they despise Such soveraign grace and love , ' Cause 't is mysterious in their eyes , And also far above 5 Depraved Reason to conceive , That such who guilty be , Should by another's righteousness From sin and guilt be free , 6 All praise and glory unto God , And to the Son therefore ; And to the Holy Ghost let us Sing praise for evermore . HYMN 20. The glorious Bridegroom . Matth. 25.6 . Christ the Bridegroom of o●● Souls . 1 THou mighty King , whose glories shin● A secret didst disclose Unto that blessed Son of thine , Which was for to dispose 2 Of him , in a sweet Marriage state , And unto him likewise All things about it didst relate , Who quickly cast his eyes 3 Upon our Souls , for we were those With whom he fell in love ; And whom for him the Father chose , Who nothing had to move 4 His dear affections , for alas ! We loathsom were to see ; And were in a most dismal case Through our iniquity . 5 But yet thy love it was so great , A Journey didst thou take From Heav'n to Earth , that so thou might● A Marriage with us make . But ah ! what didst thou suffer first Before this could be done ; or we were Cast , Lord , for our Lives , And Condemn'd every one . And thou couldst never us obtain , Nor with us marriage make , Unless to free us from that pain Didst die , Lord , for our sake . And this thou didst most readily , All praise unto thy Name ; We purchas'd were with thy dear Blood , And so thine own became . The second Part. The glorious Bridegroom . O what a choice , Lord , hast thou made ! Are such vile ones as we ●nto thy lovely bosom laid , And joyned unto thee ? Are we espous'd to such a Prince , The King of Heav'n and Earth ? Who has o're all preheminence , Whose glories thus shine forth . Angelick Nature didst pass by , And set thy tender heart On such as we : O let us cry , Thou lovely , lovely art . 4 Yet ah ! how long was it before Thou couldst make us to yield ? We were so dark , but now , O Lord , Thou , thou hast won the Field . 5 Let us our selves give up to thee , As overcome with love ; And comfort us continually With Cordials from above . 6 Ah! at this door our joys come in , This is the blessed spring Of all true good ; for having thee , We have , Lord , ev'ry thing . 7 And if Communion we enjoy , And find thy comfort sweet , Our Souls shall sing , and raise thy praise , Whilst we lye at thy feet . The Third Part. The praise of the sacred Bridegroom . 1 Praise in the highest , joys betide These sacred Lovers dear ; The holy Bridegroom and his Bride Most glorious do appear . 2 Let Heaven above be fill'd with Songs Who see how they do shine On Eath beneath , let all Mens Tongues Sing forth his praise divine . 3 If sullen Man refuse to speak , ( Since Heaven and Earth combine , ) Let Rocks and stones their silence break , And sing his praise divine . 4 Ah! 't was this sacred Bridal Knot To tye thou didst design ; O let such love ne're be forgot , Such sacred love of thine . 5 Ye holy Seraphims above , O haste and come away , Who do admire Jesus love , Sing ye his praise each day . 6 With Saints on Earth your joys divide , With speed O do ye come ; Earth ne're produc'd so fair a Bride , Nor Heaven a Bridegroom . 7 Whose Feet are like to burning Brass , Whose Eyes a flaming Fire ; Who bringeth mighty things to pass , Sing to him , him admire . The fourth Part. 1 Our hearts the praises must express Of Juda's glorious Lion ; The sweet and fragrant Flower of Jesus The blessed King of Zion . 2 To him that on the Throne doth sit , Oh 't is his praise alone That we will sing : O it is fit We praise the holy One. 3 Our hearts and tongues should all rejoyc● ( Angels in consort sing ) Aloud with a melodious voice , Praise ye our glorious King ; 4 Whose Head is whiter than the Snow That 's driven with the Wind ; Whose Visage like a flame doth show , And doth all things confin'd . 5 And yet he unconfined is , O magnifie him alone ; What Lover is there like to this , Sing praise to th' holy One. 6 Let 's raise his Name who hath reveal'd His sweet eternal love ; Who by his stripes our Souls hath heal'd Now is enthron'd above . 7 Let trumps of praise ascend on high , Let them be loudly blown ; So that an Eccho pierce the skie Of praise to th' Three in One. The fifth Part. 1 If Saints neglect this duty should , Or to sing be averse ; Sure rugged Rocks and Mountains would God's Praises soon reherse . 2 The twinkling Stars that day and night Do their long circuits run : The Moon too in her monthly flight , Also the glorious Sun. 3 All these do through the Universe God's blessed praise make known ; How can the Saints be then averse , To sing to th' Holy One. 4 Let every Saint on Earth rejoyce , O therefore let them msing , Since Christ hath made them his sweet choice , Let them praise their dear King. 5 Especially all you who be Filled with joy , raptur'd in bliss ; Who can say , My Beloved's mine , And I am also his . Sing this as the Hundredth Psalm . HAil glor'ous Prince , the precious Air Eccho's Praise to th' illustrious Pair ! Let no dark Clouds of Night obscure This blessed Day , but thus endure : Let Mortals now in Consort sing Anthems to th' Eternal King : Nor Frost , nor scorching Heat of June , Ne're put thy Singers out of Tune . Hail glorious Prince , whose matchless love Brought thee from thy high Throne above To court thy Spouse in a poor dress , Yet was thy Glory ne're the less : Though thou wast treated with disdain , Yet Angels waited on thy Train ; Shepherds thy joyful Welcom sing , And Wise Men do their Oblations bring Blessed Espousals our Freedom bought , A Match that our Redemption wrought . Hail glorious Spouse , blessed in him That Crowns thee with Heav'ns Diadem Behold an unparallel'd story , A Slave advanc'd to lasting glory ; A Virgin fetter'd in her sin , Once vile , but now glorious within ; From base estate , a Queen of Honour , And peerless Beauty put upon her : Since words can't do 't ( Conceptions weak ) Our Joys in Extasies let 's speak . Christ the Image of the Father . Heb. 1.3 . Who is the express Image of his Person . 1 IN thee the Father shines most clear , And such who do thee see , The Father may behold likewise His Known , O Lord , by thee . 2 Thou dost him clearly represent Unto our very sight , Whose express Image , Lord , thou art Most glorious and bright . 3 Such whom the Father never saw , To them thou dost him show ; All his perfections are in thee , What further would we know ? 4 Thou dost , Lord , represent to us God , whom we cannot see ; He dwells in light inaccessible , Which can't approached be . 5 Thou brings him to our minds and sight , Whereby we may conceive Of his eternal glory bright , And clearer knowledge have 6 Of him , and also him adore In thee , and by thee too ; But after all we must confess We little see or know . 7 All praise and glory unto God , And Christ , in whom doth shine All glories which the Father hath , Most sacred and divine . HYMN 22. The Soul Physician . Mat. 9.12 . They that are whole , need not a Physician , but they that are sick . 1 THou , Lord , the good Physician art , Who knowest very well All the diseases of our heart , And also hast such skill , 2 That thou dost know what 't is likewise Will ease us of our pain ; Nay , perfectly so cure us , We sick shan't be again . 3 And thou wast authorized too , The Father licens'd thee ; And did appoint thee to this work , Physician of Souls to be . 4 And thou approved hast been oft ; The works which thou didst do , Did witness bear to thy great skill , Authority also . 5 Thou know'st our constitution sins , And from whence they proceed ; The cause of each disease within , And how we may be freed 6 From the curst Plague , Contagion great That reigns in every part ; No member's free , nor faculty , But rages most i' th' heart . 7 There , there the cursed venom lyes , But thou canst fetch it out ; And make a perfect cure too , Of this we have no doubt . The second Part. 1 But it is true , no medicin's found Which , Lord , can do us good , So as to make us whole and sound , But our Physician 's Blood ; 2 And therefore thou didst pour it forth ; Thy precious blood was shed , That we might it apply by Faith , And also be cured . 3 For all our hearts , Lord , naturally So hard and stony are , Till softned with thy blood , we see They can't thy Image bear . 4 Nought will dissolve the Adamant And flinty heart we know , But precious blood which from thy wounds Most plenteously did flow . 5 But such who never sick were made , Or did their sickness see , Are never like thy help to have , Nor cure find of thee . 6 Thou first does make us see our sin , And then when we do cry , Thy Oyl and Wine thou dost put in , Which heals us presently . 7 But some don't love to feel the pain , But would slight healed be , And have their sores but skinned o're , Such Souls are left by thee . 8 For each dead Member off must go , Right eyes be pulled out ; Or else the soul and body too Shall go to Hell no doubt . The Third Part. 1 Thou all Physicians dost excell , They can't all Persons cure ; But there is none but thou canst heal , Yea , heal O Lord for ever . 2 They do it likewise for their gain , But thou dost all in love ; And poor wast made for us , O Lord , Who rich was once above . 3 To make us sound and whole at heart , And heal our souls for ever , Thou didst with all thy riches part , And grievous pains endure . 4 The dead to life they cannot raise , But this , Lord , thou dost do ; And hadst not thou , Lord , qaickned us , We had been lost we know . 5 They cannot bless Physick they give , Neither know the success ; But all that Means which does us good , Lord , thou to us dost bless . The fourth Part. 1 Other Physicians Men send to , We did not send for thee ; But freely didst thou come to us , That we might healed be . 2 O let us then love thee , O Lord , And let poor Sinners cry , And come to thee , thou wilt them heal , And cure presently . 3 But let them not the time delay , Neither false Med'cines use , Which may perhaps through a mistake Seem to afford some ease . 4 And since , Lord , thou hast heal'd our souls , And cured hast each sore , Let 's sing thy praise , with all in us Praise thee for evermore . HYMN 23. Christ the glorious Testator . Heb. 9.16 . For where a testament is , there must also of necessity be the death of the Testator . 1 LOrd Christ , thou the Testator art Of the New Testament ; And hadst much Goods to give away , Thou to this end was sent : 2 And full of thoughts thou wast also know How of them to dispose ; But some there were which thou didst Thy Father long had chose 3 To be the only Legatees Who unto thee were dear ; And unto them thou didst bequeath All things that thou hadst here 4 Below on Earth , and all above ; They Heirs are made indeed Of all the Riches of both Worlds , What more , Lord , can we need ? 5 All things were given unto thee , Thou art thy Fathers Heir ; And we with thee Joynt-Heirs are too , So much beloved are . 6 The time drew near that thou must die , And die thou didst likewise ; But first didst make thy Will , O Lord , Which in thy Gospel lyes . 7 And that is thy last testament , For thou wilt make no more ; And by thy blood confirm'd it is , And that , Lord , o're and o're . 8 And for a Sign the Sacraments Thou didst likewise ordain , That we might see thy true intent , And never doubt again . The second Part. 1 The former Will didst disannull ; For it was weak we see , Since nothing perfect it could make , 'T was took away by thee . 2 Thou the Testator being dead , ( Yet didst revive again , ) Thy Will must not be altered , Upon eternal pain . 3 Each Precept as by thee 't is left , With care we must observe ; And from thy will and testament We Lord , must , never swerve . 4 If Angels should this thing attempt , They cursed then must be ; Let Men then tremble who have done This great iniquity . Nothing must added be thereto , Nor nothing from it took ; Then wo to such ; What will they do , Who have thy Word forsook ? 6 And thy last Will and Testament Gives right and title too Unto thy Saints of all grace here , And glory , Lord , also . 7 Like a Testator , thou hast nam'd The Persons who shall have The great Possession that 's above , Or who 't is thou wilt save . 8 They are all such whom God did give , Dear Saviour unto thee ; Who shall in time on thee believe , Yea , and new creatures be . 9 O then let 's see if we are such , And sweetly let us sing ; For who is able to conceive What comfort hence does spring . HYMN 24. Christ as a Hart. Cant. 2.9 . My Beloved is like a Roe , or young Hart. 1 LIke as a Hart has a quick sight , So thou art quick to see ; All wants that do attend thy Saints , Lye open unto thee . 2 Their dangers too thou dost perceive All things before thee lye ; And help from thee we all shall have , And that most speedily . 3 And like a Hart art quick to hear , Although we do but groan ; The smallest sigh comes up to thee , It pierces does thy Throne . 4 Thou loving art unto thy Spouse , Thou dost exceed the Hind ; Most dearly dost thou tender her , And bear her in thy mind . 5 And as a Hart is swift to run , And can the Mountains climb ; So thou art swift to help thy Saints , And all wilt in good time . 6 No opposition Men can make , Or greatest difficulty Can thee obstruct ; for they relief Shall have most speedily . 7 Let 's therefore sing , and also say , Be thou like a young Hart ; O haste , dear Saviour , come away , Thy blessing to impart . HYMN 25. Christ the only Door . Joh. 10.9 . I am the Door . 1 A Way is found to happiness , Heaven is a lovely place ; Thou art the Door , O Lord , alone Through thee we see God's face . 2 All good lyes hid in God above , Like to a House of store ; And such who would go in and eat , Must enter by this Door . 3 All true Men enter the right way , They at the door go in ; No Pardon , Peace , but 't is by thee , Nor cleansing from our sin . 4 We in thy Church ought all to dwell , Bring in more souls and more By thy Example , Doctrine too , Thou art the only Door . 5 All praise and glory unto God Let us now sing again ; For shewing to us the right Door , And bringing of us in . HYMN 26. Christ God's Servant . Isa . 41.1 . Behold my Servant , &c. 1 LOrd Christ , thou like a Servant wast , Whilst thou did here remain ; Such hard work was allotted thee , As put thee to great pain . 2 'T was hard work to redeem thy Church , Thou sweat'st great drops of Blood ; Never did any Man sweat such , 'T was only for our good . 3 Hard work it was to war and fight Against those cruel foes , Which sought our ruin day and night , But thou layest on such blows , 4 That all infernal spirits yield , Sin , World and Death also Thou hast o'recome , and won the field , This does thy power show . 5 'T was hard to die , that was thy work , And more must yet be done ; Thy Temple build , and Vineyard plant , Fell to thy lot alone . 6 Servants are of inferiour rank , Thou didst thy self deny , And didst not reputation seek , 'T was great humility 6 VVhich thou was pleased then to show ; Thy Fathers honour sought , And unto him great honour too Thou by thy work hast brought . The second Part. 1 'T was not to do thy will alone , But his who did thee send ; In ev'ry thing , O holy One , Thou didest condescend . 2 Thou hast to wages a just right , As other Servants have ; Hence crowned art with glory bright , And more than that dost crave , 3 The souls of all thine own Elect Thy wages are also ; VVith grace they must be all bedeck't , And crown'd they shall be too . 4 The Heathen's thine Inheritance , Possession thou must have Of all the Earth , in God's good time The same thou shalt receive . 5 Because thou didst thy soul pour forth , God to thee will divide A portion with th' Kings o' th' Earth , To bring down all their pride . 6 They at thy feet their Crowns shall lay ; And to thee bend their knees ; The Scepter thou alone shalt sway , And chop down all high Trees . 7 And though a Servant , yet a Son , And faithful was and true ; And nothing thou hast left undone , VVhich to thee he did shew . 8 But all things plainly didst declare , Even all thy Father's will , VVhich in thy word 's left very clear , That we it might fulfill . The Third Part. 1 O let us now learn of thee , Lord , And be of the same mind ; And humble Servants all become , Then shall we comfort find : 2 And of thy service never be Asham'd ; for if we are , Thy face with comfort shall not see , But wrathful frowns must bear . 3. Thou in thy Father's House , O Lord , For ever dost abide ; We from thy lips must take God's Law , The glory not divide 4 Betwixt thy self and Moses , who Is turned out of door ; Ah! him we must not hearken to , But to thee evermore . 5 This let us do with greatest care , Since thou so faithful art ; And every thing hast left so clear To every thinking heart . 6 Thy praises therefore we will sing , And set thy glory forth , VVho though a Servant , yet art King , Yea , King of Heaven and Earth . HYMN 27. Christ a glorious King. Rev. 7.14 . He is King of Kings , &c. 1 THou art a King in Dignity , And of most noble birth , Descended from the Lord most high , The God of Heaven and Earth . 2 And thou also proclaimed art By Men and Angels too , To be the only Potentate Before whom all must bow . 3 God's Spirit did thee King anoint , To reign for evermore ; And to this office thee appoint , When out God did it pour 4 Abundantly , to such degree That none before thee had ; And like a King with Sovereignty , Lord Jesus thou art clad . 5 All power unto thee is given As Mediator , so That all on Earth and Heaven must Yield all obedience to . 6 Thou hast thy Laws , and 't is by them We must be rul'd alway ; And such who will not own thee King , Thou wilt destroy one day . 7 Adore , and see ye reverence him , All ye who live on Earth ; Obey his Laws , Saints sing his Praise , And set his Glory forth . The second Part. 1 He 's King of Saints and Nations too , He in our hearts must reign ; And sway the Sceptre there alone , All Rebels must be slain . 2 The tyrant sin you must give up To his victorious sword ; Least countenance to any lust , None of us must afford . 3 But he a larger Kingdom hath ; For he shall soon possess All Kingdoms which are thro' the Earth , With peace he will them bless . 4 This power to himself he 'll take In spite of Earth and Hell ; And haughty Monarchs he will shake , And tyranny expell . 5 Thou , like a King , dost honour give , Yea , titles which are high ; For ev'ry Subject 's made by thee A Prince in dignity . 6 A Kingdom too thou hast in store For every one of them ; And they shall reign for evermore , O're such who did contemn 7 These faithful Servants who to thee Sincerely did adhere ; And they , when thou O Lord dost come , Shall Crowns of Glory wear . 8 Sing praises therefore , O ye Saints , Sing praise unto our King ; And make the fame of Jesus Christ Throughout the Earth to ring . HYMN 28. The Lion of the Tribe of Juda. Rev. 5.5 . The Lion of the Tribe of Juda hath prevailed , &c. 1 LOrd Jesus thou art like a Lamb , Most weak and innocent ; Yet like a Lion art also To such who don 't repent 2 Until the time thou dost awake , And rise up to the prey ; Then vengeance on them thou wilt take , And them in wrath wilt slay . 3 Thy Majesty is full of dread , And with thy awful frown , As Lions do , so wilt thou roar , And tear great Babel down . 4 A Lion is the King of Beasts , And also very strong ; That thou art King of all the Earth , They all shall know e're long . 5. Thou like a Lion wilt revenge The injury done to thine ; And righteously retaliate On such who did design 6 The ruin of thy chosen ones , Whom they have sadly spoyl'd ; For thou hast heard their bitter groans , Whilst Foes have them revil'd . 7 Therefore ye Sinners now submit , That you may favour find ; And throw your selves at Jesus feet , To mercy he 's inclin'd . 8 If you before this Lion do Your selves now prostrate lye ; Your great humility do show , You 'll find his clemency . The Second Part. 1 When th' Lion roars all Beasts do quake Which in the Forest be ; When out of Sion Christ does roar , All tremble will you 'll see . 2 What will become of Murtherers , Who have destroy'd the earth , When inquisition's made for blood , And thy wrath breaketh forth ? 3 Ye Saints of his , by Faith and Prayer Do you this Lion rouze , To save poor Sion , and to tear To pieces all his Foes . 4 And now ye wicked wretches all Who don 't this Lion fear , But think his Lamb-like nature 's such , No Lion he 'll appear ; 5 You 'll find er'e long his clemency Will into fury turn ; And will not then regard your cry , Whilst you in Hell do burn . 6 But all ye Saints rejoyce and sing , This Lion's on your side ; 'T is for your sakes he will arouze , And soon the prey divide . 7 And i' th ' mean while he able is To save you and defend , And full of bowels is to you , And so will be to th' end . HYMN 29. Christ our High Priest . Heb. 7.26 . For such an High Priest b● cometh us . 1 THou art a Priest , Lord Christ , we know The Father did thee call ; And consecrated thee likewise , 'T was he did thee install . 2 Into this place and office great Thy self to glorifie , ●s our High Priest thou didst not seek , Lord , 't was not in thine eye : But hadst a lawful call thereto , By him who had the right ●or to confer Priesthood on thee , 'T was pleasant in his sight . God did thee then anoint also With Oyntment all divine ; And Priestly Robes did put on thee , Which gloriously do shine . Thy work it was , and thine alone To offer Sacrifice ; 'T was with thy Blood thou didst attone for our iniquities . 6 They daily Offerings did bring , But none could wrath appease ; But from thy one sweet Offering God's justice thou dost please 7 To such degree that he does cry , He 's pacify'd for ever ; And all that do unto thee fly , They pardon'd are besure . The Second Part. 1 It is thy Lips that Knowledge teach ; The Law too we must have From thy own Mouth , whose words can reach Our precious Souls to save . 2 Thou of Vncleanness art to judge , The Plague of Leprosie , When in the Head it does appear , Thou knowest perfectly . 3 When sin in the affection 's found , And cursed enmity Is in the mind , thou dost pronounce Their plague i' th' Head to lie . 4 'T is thou , Lord Christ , whose work is Thy people all to bless ; Which thou dost do by turning them From sin and wickedness . 5 Thou blesses them with grace and peac● These blessings are indeed ; Those who are blessed , Lord by thee , From Death and Hell are freed . 6 Thou , as the High Priest did of old , Enter'd the Holy place ; So thou didst enter Heaven it self , Fill'd full of precious grace . 7 And 't was by blood thou didst go in , That Blood of thine most dear ; And hast attonement made for sin , And therefore dost appear 8 Before the Throne of God most high , Having redemption gain'd , Which last will to eternity , Such blessing hast obtain'd . The Third Part. The Prayers of Saints like a Perfume Come up to God above ; As being offer'd , Lord , by thee , Whose Incense he doth love . 2 They offered the Bodies of Beasts , VVhich could not satisfie God's justice , neither could that Blood Our Conscience purifie . 3 And therefore thou ( and once for all ) Didst offer up thy Blood ; And by that one Offering hast thou Procur'd our lasting good . 4 No Priest hast thou for to succeed , No Offering more for Sin ; For if we needed any else , Thine had not perfect bin , 5 Let Romish Errours then be loath'd , Of a Successor vain ; Let Antichrist with shame be cloath'd , Who would Christ's glory stain . 6 Now let us bring true contrite hearts , That is a Sacrifice That God through Jesus Christ does love , And very highly prize : 7 And unto him let 's offer up Both Prayer and Praise each day ; And on the Merits of his Blood Our selves for ever stay . 8 And also to our High Priest sing With grace in all our hearts ; Whose precious Blood is that one Spring Of all good he imparts . HYMN 30. Christ the good Shepherd . Joh. 10.11 . I am the good Shepheard . 1 THou art a Shepherd , and thy Sheep Are all most dearly bought ; Most safely thou wilt them all keep , The lost ones shall be sought . 2 Into green Pastures we are led , Most blessed Lord , by thee ; And there are we most choicely fed , Well water'd also be . 3 Thy Sheep to purchase thou didst die , What Shepherd was so good ? None never loved his Sheep so , To buy them with his Blood. 4 A Fold , and a sweet resting-place Thou dost also provide , To shadow us from scorching heat , And to refresh our mind . Thy voice let 's hear , and follow thee , A Stranger 's voice let 's know ; ●nd them forsake , the right way take , Where the old Flock did go . And to our Shepherd we will sing , When we thy Mark can see ●n us is set , from thence will spring Joy to eternity . HYMN 31. Christ the way . Joh. 14.6 . I am the way . HE that would some choice thing attain , Or to a place would go ; A way for him some must explain , And he the way must know . 2 We , Lord , would find the way to bliss , Where does thy Father dwell ; No Habitation like to his , His favour does excell . 3 How shall we take up our abode In him whom we should love ? How shall we find the way to God , And come to him above ? 4 The way was barr'd up by our sin , Another's opened ; Thou art the way , by thee must we For evermore be led . 5 By thy sweet Life , and by thy Death ▪ And by thy Doctrine too , Thou art the way , none else on earth Is there for us to go . The Second Part. 1 There is no way to God most high , But only Lord by thee ; No other Name whereby we sav'd , O Lord , can ever be . 2 As thou the Mediator art , And didst attone for sin ; And thy own merits dost impart , The way in thee is seen . 3 As thou a Priest for us didst die , A King o're us to reign ; And as a Prophet us to teach , We see the way most plain . 4 The way of pardon and of peace , And to be justify'd ; The way to union with our God , It is by thee who dy'd . 5 If we would have eternal life , Thou art the way thereto ; 'T is not by our own righteousness , Though some that way do go . 6 No 't is by thee , by thee alone , Thou art the way , O Lord ; 'T is by thy merits , on them to rest , Thy grace do thou afford . 7 And we thy praises will sing forth , And in the way rejoyce ; Nay sing again melodiously With a most chearful voice . The Phird Part. 1 This is the good old way we know , Who ever saved were , 'T was in this way they all did go , None else did God prepare . 2 Yet 't is a new and living way , Prepared 't was by blood ; O walk in it , don't go astray , The way is very good . 3 Most safe and easie to the soul Who does on Christ depend ; And in the way we do each day Meet with our dearest Friend . 4 Sweet company besides also , Who do each other love ; For none can in this streight way go , But those born from above . 5 We in the way find all things cheap , Our charges all are born ; And other blessings thou dost heap , Rouze up and do not mourn . 6 Ye drooping Souls , you have a Guide Who never will you leave ; And will defend you on e'ry side , If unto him you cleave . 7 Besides you are now almost come Unto your journeys end ; Behold you are in sight of home , Your pace O therefore mend . 8 Cast off your loads , O come away , And sing as you do go ; Sing praise to Christ continually , From whence all blessings flow . HYMN 32. Christ a Rock glorious . 1 Cor. 10.4 . And that Rock was Christ . 1 THe Rock of Ages Lord thou art , On thee we do depend ; Vpon this Rock let us be built , And then let Rains descend : 2 Let Floods rise high , and let Storms beat We shall securely stand , Whilst others Fall , Lord , will be great , Who build upon the Sand. 3 O in this Rock let us be hid , And then we will not fear ; Though Seas do swell , and Waves do roar , And dangers great are near . 4 In this sweet Rock we Honey find , And living Waters flow ; This Rock likewise does Jewels sweat , Here 's golden Mines also . 5 This Rock is high , mount up with speed , You Canaan may espy ; If you by Faith ascend this Rock , To you it will seem nigh . 6 Here let us dwell , the shadow 's good For such who weary be ; The hungry soul here may have food , And be from dangers free . 7 Then sing ye praise unto your Rock , No Rock is like to this ; The Rock of our Salvation great A Sanctuary is . 8 Do not forsake your Rock be sure , O sing continually ; Our dwelling place it is secure , Praise him that dwells on high . HYMN 33. Christ the only Fountain opened . Zech. 13.1 . In that day there shall be a Fountain opened , &c. 1 THou art a Fountain , Holy One , The Head of ev'ry Spring ; All fulness is in thee alone , To thee we therefore sing . 2 A Fountain full of grace and peace , Nay it does overflow ; Its waters run , and never cease , The like 's not here below . 3 A vent is made , and it does run , And sends its waters forth ; The streams this way and that way turn To water the dry earth . 4 All the low places do receive These waters evermore ; On humble souls who do believe , Thou dost thy blessings pour . 5 Into these Valleys thou dost send Thy precious streams amain ; Those Meadows well are watered , Yea , watered again . 6 Like as the Sun is full of light , And Waters fill the Sea ; So art thou full of goodness , Lord , So is that grace in thee . 7 How many Vessels hast thou fill'd Since first the Fountain run ! And many thousands more wilt fill Before that thou hast done ! The Second Part. 1 All Souls of Saints that ever were , Who did true grace possess , Were fill'd by thee , and yet we see There 's ne're a drop the less . 2 Great Vessels , Lord , thy Churches be , Yet all these thou dost fill ; A gracious measure they all have , According to thy will. 3 A bigger Vessel we espy Thou empty wi lt anon ; And fill it full of grace likewise Before that thou hast done . 4 This Vessel , Lord , is the whole Earth That now abounds with sin ; Thou wilt it empty o're a while , And fill it full agen . 5 Nay , thou wilt turn it upside down , As some their Vessels do ; To empty it of wickedness , Which now aboundeth so . 6 And then the earth with knowledge shall As Seas with water swell , Be filled , Lord , and that by thee , As Holy Writ does tell . 7 And well it is thou hast so much Water of life in thee ; For all our Vessels empty are , Besides they likely be . 8 Nor is there any other Well Our wants for to supply ; We must unto this Fountain come , Or else our souls will die . Third Part. 1 All people that on earth do dwell , Of● water stand in need ; But none is there to be found out , But what , Lord , does proceed 2 From thine own self , and now O well Unto thee we will sing ; O mighty Sea ! and Fountain deep ! And every lasting Spring ! 3 With Saints of old we 'll sing this Song , And say , Spring up O Well ; And send thy water forth , and now Refresh thy Israel . 4 Here we may wash , and healed be , And cleansed from our sin ; Here we may drink who thirsty are , And never thirst agen . 5 O come unto the Fountain now ! O haste and come with speed ! Behold 't is open , come away , These waters you do need , 6 Before the Fountain is seal'd up , Or God the stream does turn ; O come ye Sinners , wash your souls ! See how the waters run ! HYMN 34. Christ the Head of the Church . Col. 1.18 . He is the Head of the Body , the Church . 1 THou holy Son of God most high , 'T is thou who art the Head Of Angels , whose great dignity Most famously is spread . 2 Ye glorious Seraphims above , And Principalities , Most willingly do Christ adore , In whom all fulness lyes . 3 Thou art the Head of human race , The Head of every Man ; The Head too of thy Church also , Thy glory no tongue can 4 Set forth according to thy worth , Most great in dignity ; And of such high and noble birth , All Beings dost outvie . 5 'T is by thy glorious influence The body is sustain'd ; As thou hast the preheminence , Thou hast all glories gain'd . 6 Each member is supply'd by thee , And held in sacred bonds ; And nourish'd are continually , And under thy commands . 7 The governing part lyes in the head , In it our glory lies ; And if the head be once strook off , The body straitway dies . Second Part. 1 And since thou livest evermore , From hence also we know Thy body and each member shall For ever live also . 2 All praise and glory therefore we Ascribe unto our Head ; All reverence belongs to thee , By whom we 're governed . 3 But one head can the body have , And if it should have two , It would a frightful monster be , All mortal Creatures know . Now cursed Babel , look thou to 't , And weigh it well therefore ; For since thou hast a new Head got , Thou art an errant Whore. HYMN 35. Christ the Lamb of God. Joh. 1.36 . Behold the Lamb of God. 1 HAil , blessed Lamb , thou Lamb of God , So harmless and so meek ; Thy glory great O we would raise , Thy honour always seek . 2 No spot nor blemish was in thee , But yet , Lord , thou wast fold For a poor price , who 's worth can't be Computed nor be told . 3 Sold and deliver'd up also Into the Butchers hands ; Who mangled thee inhumanly Who Heaven and Earth commands . 4 A Sacrifice thou didst become , Thou willing wast to die ; And meekly as a Lamb is dumb , Thou took'st it patiently . The Second Part. 1 No Lamb so innocent as thou , Nor none so lovely are ; And in a bosom thou didst lye , With whom none can compare . 2 The best of all the flock above , The chief of all below : Behold him then , and fall in love Ye would if you did know 3 The worth of him ▪ and the great need You have of precious food : By Faith you must on this Lamb feed , And also drink his blood : 4 Or else you shall be sure to die , His Flesh is meat indeed ; So is his Blood : O will you try ? There 's nothing more you need . 5 Ye who do eat his Flesh shall live , And never shall ye die ; His Flesh and Blood to you does give , Take it then thankfully , 6 And sing unto the holy Lamb , Sing Praises now therefore : O praise him that he hither came ! Sing Praises evermore . HYMN 36. Christ the Branch . Zech. 3.8 . I will bring forth my Servant , the Branch . Zech. 6.12 . He shall grow out of his place , and shall build the Temple of the Lord. Zech. 6.13 . Even he shall build the Temple of the Lord ; and he shall bear the glory , and shall be Priest on the Throne , &c. 1 A Root as God , as Man also , A Branch here called art ; Which does thy humane nature show , To whom God did impart 2 All fulness of the Deity It in this Branch appears ; Most precious Fruit we do espy This Branch for ever bears . 3 The Branch is of the self same kind With the Root of the Tree ; The self-same nature we do find That Abraham's Children be Of , thou didst take , that so thereby We might assurance have , That every way thou fitted art Our precious souls to save . 5 A Branch partakes too of the Sap Which in the Root does lye ; So in the Virgins Womb was fed Thy blest Humanity . 6 I' th Branch or Branches of the Tree Its glory does shine forth ; So 't is in thee that David's Race Its greatest glory hath . The Second Part. 1 Let Hereticks who do deny Christ of the Virgin took His spotless , pure humanity , Ashamed ever look . 2 And let us all stand in amaze , Whilst we behold and see How God our humane nature has Made one with th' Deity . 3 Now let us sing unto the Man Called the Branch ; for he Shall grow and flourish in such sort That never did a Tree . 4 For he upon the Throne does sit , And all the glory bear ; And also shall God's Temple build , And make its beauty rare . HYMN 37. Christ a glorious Prophet . Act. 3.22 . A Prophet shall the Lord your God raise up unto you . 1 A King , a Priest , and Prophet too , Thou art , O Lord indeed ; As Mediator art also We such a one did need . 2 Thou art God's mouth , to people all God hath in these last days Spoken to us , 't is thou dost call , And speak too , many ways . 3 A Prophet speaks not of himself , But as inspired ; So God gave thee the Commandment , As we have often read . 4 What thou shouldst speak , and what make known , From thee he nothing hid ; By thee to us all things are shown Which God commanded did . 5 The Prophets did thy Kings anoint , So such likewise receive From thee the holy Unction do , Who truly do believe 6 Prophets were to teach Gods good Word In all uprightness too ; So thou dost teach us all , O Lord , Yea all things we should do . 7 Yea what , and how we should believe , And how depend on thee ; And how to walk , ( who Truth receive , ) That saved we may be , The Second Part. 1 The Prophets shewed things to come , And so hast thou likewise , Not only in the World that 's now , But when the Dead shall rise . 2 How it shall go with thy Saints here , Thou didst to them make known ; And how in glory they 'll appear , When Sinners are o'rethrown . 3 And he who doth not unto thee In every thing adhere , And do whatever thou dost say , Thy angry frowns must bear . 4 O hearken to this Prophet then In whate're he does say ; Fear lest you be all undone Men In the last dismal day . 5 And ye who be the Saints of God , Keep to his Word be sure ; Then may you sing , for you shall be Happy , happy for ever . HYMN 38. Christ a Garment of Sanctification . Rom. 14. ult . Put ye on the Lord Jesus Christ , make no provision for the flesh , &c. 1 WE naked once were all , O Lord , And loathsom were to see ; Our shame was seen , and vile within , Till cloathed were by thee . 2 'T is true , Lord , once in ancient time We gloriously were clad ; Our beauty was then in its prime , Not long we so abode , 3 But we were , Lord , beset with Thieves , Who tore our Robes away ; And in our blood and nakedness We a long season lay . 4 But thou in mercy didst pass by , And with us fell in love ; Though nothing in us could'st espy Affections great to move . 5 Our souls thou didst in the first place Most graciously wash clean ; And then didst cloath us with thy grace , Ne're braver Robes were seen . 6 These Garments first by thee were bought , They cost thee very dear ; And by thy Spirit they are wrought Most curiously and rare . The Second Part. 1 No Needle-work was e're so fine Bespangled with Gold , As is ihe Robe of Righteousness To all who it behold . 2 Thus is thy grace compared , Lord , With which thou dost adorn The Souls of thy most blessed Saints , VVhose Garments once were torn , 3 And nothing had to cover them , But filthy Rags so vile , That thou our Image didst contemn , Since we thy own did spoil . 4 Thus by our Garments we are known , And those who han't them on , Thou wilt , O Lord , never such own , But bid them to be gone . 5 'T is thou hast made the difference , VVe were ill cloath'd as others , But these have not the preference , None like our Elder Brother's : 6 Ay , that is rich , O Lord , indeed , Without least spot or stain ; 'T is that keeps off all fiery darts , And clean it will remain . 6 But these much comfort to us bring , And keep us also warm ; We need not fear no pricking thing , Cold can't do us much harm . The Third Part. 1 They ever do their fashion hold Most beautiful and fair ; They make all look young when they 're old , Such to thee lovely are . 3 The longer we these Garments wear , The better they would be ; For the long use of godliness Makes us shine splendentlie . 3 Our Garments then let 's not defile , But have them always on ; For we must wear them every day , Until our lives are done . 4 And then shall we , Lord , cloathed be With immortality ; In Robes that shine like to the Sun , Unto eternity . 5 Come Sinners then , ah ! will you buy Some Cloaths to cover you ? Most rich they are assuredly , Come , let your own Rags go . 6 VVhat is Morality to Grace ? Even like a filthy thing : Get those Robes on , and take your place ' Mongst Children of the King. 7 Ye Saints don't you provision make To satisfie your lust ; But put on Christ , your Garments take , Because you ready must 8 Be all , the Bridegroom to attend ; He comes , he comes , sing praise ; Your Lamps now trim , he will descend , Make haste without delays . HYMN 38. Christ our Advocate . Joh. 2.2 . We have an Advocate with the Father , Jesus Christ the righteous . 1 O Lord we have a mighty Cause , And still it does depend ! Ah! we have broke all God's just Laws , VVilt thou our Souls be friend , 2 To take in hand our Cause to plead ? Thou art our Advocate ; VVe dare not , Lord , lift up our head , Our Case for to relate . 3 But thou ally'd art to the Judge , And for our Souls didst die ; The Merits of thy Blood may'st urge , To thee we all do fly . 4 Thou legally art call'd to th' Barr , And hast thy Father's Ear ; Alas we all so loathsom be , VVe dare not there appear 5 In our own persons ; he is just , And we must guilty be ; We righteousness all therefore must Have only , Lord , of thee . 6 Thou never didst miscarry yet On what thou took'st in hand ; Our Enemies do thou defeat , That sentence do demand . 7 Hast thou not paid our Debts , O Lord ? Read our Discharge we pray , And that will comfort now afford , And this most doubtful day ; 8 Is not all paid ? Can Justice see Just ground for to deny Our true Acquittance , Lord , in thee VVho didst him satisfie ? The second Part. 1 Our Cause , Lord , thou didst undertake Without the hopes of see ; And this does us most chearful make , We hope we now shall see 2 An end put to that bitter strife Which has been long between Our God and us ; alas , our life In jeopardy has been . 3 O blessed Lord , we do perceive Our Cause it does go well ; For he who doth on thee believe , Shall never go to Hell : 4 But he shall live eternally In joy and happy bliss ; Our Advocate has won the day , What love is like to this ! 5 Thou in our stead was pleas'd to die Who Criminals all were , The Law for us didst sastisfie , No errours can appear : 6 No superseding of our suit , Our Foes can't it remove ; For thou as Judge in chief shalt sit In the high Court above . The Third Part. 1 There 's no Appeal from that high Throne , Our Cause being carried there ; If Conscience should bring Charges on , Yet there we all stand clear . 2 For though sin does in us abide , It in us shall not reign ; And we have Jesus on our side , Who will wash us again . 3 But hear us once ogain ; O Lord , Shall we our pardon see , And know that we are justify'd , And peace have all with thee ? 4 How sweetly then , Lord , shall we sing , No cause have we to doubt ; Therefore we 'll leave our Cause with thee , And sing thy Praises out . 5 But O ye Saints take heed of sin ; But if that sin you do ; An Advocate with God there is , Who pleads always for you . 6 And now poor Sinners will you fly To him with care and speed ? This Advocate for you does plead , Who for your Souls did bleed . 7 Though you no money have at all To carry on the Suit ; Yet he will be your Advocate , If to him you submit . HYMN 39. Christ the Bread of Life . Joh. 6.50 . I am the Bread of Life . 1 THou art the Bread of Life , O Lord , Bread is a Blessed thing ; Some Bread to us do thou afford , Shall we lye here starving , 2 When in our Father's House there 's store , And we have nought to eat ? Remember us , think on the poor , A little broken Meat ! 3 Ah! some small Crumbs , Lord , let us have , Which from thy Table fall ; A bit of Bread we humbly crave , Or we shall perish all . 4 Bread is the stay and staff of life , 'T is Bread will do us good ; Fill us , O Lord , with holy strife , Till we attain this food . 5 Bread is ordain'd to an high end , The life of Man to save ; From Heaven , Lord , thou didst descend , That our poor souls might'st have . 7 That blessing 's great ; ah ! life is sweet , Lord , we must eat or die ; And therefore beg now at thy feet , Some Bread do not deny . The second Part. 1 Bread pleasant is unto the taste , To souls who hungry be , This property also thou hast , O it it is found in thee . 2 What can taste sweeter than thy love ? O come poor souls and try ; That Bread which came down from above Is set before your eye . 3 By Faith you must this Bread behold , And you by Faith must eat ; Without true Faith you have been told It is ( alas ) dry Meat . 4 Bread does renew the strength of Men Who ready are to faint ; O then on Christ let 's feed agen , Eat Bread poor drooping Saint . 5 On Christ rely , don't look within , On Jesus do depend ; 'T is he has made an end of sin , To him God does thee send . 6 Bread is the best of earthly things , A morsel is worth Gold ; From Christ all blessings to us spring , His worth none can unfold . 7 Bread is a portion for the poor , O let us haste away ; But see you come to the right door , There may ye feed each day . 8 But what is common Bread to this , Which soon does putrifie ? Oh feed on this , none like it is , Eat and ye shall not die . 9 All praise to God , and Christ the Lord , Who Bread to us do give : O sing his praise , Saints , all your days , Eat , and your souls shall live . HYMN 40. Christ the Sun of Righteousness . Mal. 4.2 . The Sun of righteousness shall arise with healing under his wings . 1 THere is a Sun , there is but one To light the Universe ; Beside thy self , O Lord , there 's none Who can enlighten us . 2 Thou art the Fountain of true Light , Nay , all light is from thee ; As thou art God omnipotent , Cloathed in Majesty . 3 All light of grace which Saints receive From thee , Lord , does it flow ; Few Men who in this world do live , Alas , are lighted so . 4 What clearer is there than the Sun ? O what can brighter shine ? Thy glory , O most holy One , Exceds , it is divine . 5 Most splendant rays do sparkle forth , Which dazles every eye ; Thy beams are brighter than the Sun That shines so gloriously . 6 Thou art the Soul of all the World , By thee all Creatures live ; All things together would be hurl'd , If life thou didst not give . 7 We see the Earth and Heaven too , Thou dost uphold them all ; If thou should'st once let go thy hold , Together down they 'd fall . The second Part. 1 Thou like the Sun communicates Thy glorious influence Of grace and goodness to thy Saints , Thou hast preheminence . 2 What a dark world would this be Were there no Sun to shine ? What darkness , Lord , ah ! should we see , Had we no beams of thine ? 3 'T is thou that dost expell away Dark vapours of the night ; Thick mists and fogs they all do fly When thou appear'st in sight , 4 Most pow'rfully dost thou expell The darkness that 's within ; And makes the soul in light to dwell , By vanquishing our sin . 5 Thou mak'st a sweet and lovely day When once thou dost arise ; And dries up th'filth that in our way Did lye before our eyes . 6 'T is thou who makes a lovely spring ; Those things which seemed dead , VVhen thou draw'st near are flourishing , And forth their glories spread . 7 VVithout thy influences , Lord , Thy Veg'atives can't grow ; Till thou dost life to us afford , No fruit from us can flow . 8 Let all who on the earth do dwell , Sing with a chearful voice ; The praise of Jesus let them tell , And in this Sun rejoyce . The Third Part. 1 O Lord , until that thou dost shine , No heat within have we ; All spiritual warmth's from beams of thine , All true joy is from thee . 2 The Sun does heal as well as warm , And when thou dost arise , VVe need not fear no kind of harm From inward enemies . 3 For thy sweet wings fresh healing brings , Our hearts to mollifie ; And to those Souls who feel Death's sting , A plaister dost apply . 4 According as the matter is On which the Sun does shine ; So doth it always operate , So do those rays of thine 5 To one whose heart thou hast made soft Thy word a savour is Of life unto life , but to some Savour of death ' t is . 6 The Sun doth ripen things we see To bring the harvest on ; So we are ripen'd , Lord , by thee , And for thee , every one . 7 Thus do thy glories , Lord , appear , By these things we may know What rare perfections in thee are , And from thee also flow . 8 Therefore thy praises we will sing , Enliv'ned with thy rays ; And will exalt our glorious King. Until we end our days . HYMN 41. Christ the Root of David . Rev. 22.16 . I am the Root and Off-spring of David . 1 THou art the Root from whence we sprung Who are thy chosen ones ; Till we were grafted into thee , We were like to dry bones . 2 The Root of Grace and Nature too Art thou we do espy ; Not only Man , but God also , We never will deny 3 The top-stone of thy glory great : All things by thee were made , And at thy word at the last day They all again shall fade . 4 Ah! in this Root what sap is there ? The branches shall be fed ; Come drooping Saints be of good chear , Lift up with joy your head : 5 You grafted are in such a Root Whose vertue 's infinite ; Can you want grace , why do you doubt ? Such souls God does unite 6 To Jesus Christ ; they all shall have From him all fit supply ; And unto them , for their support , He nothing will deny . 7 Christ is our Head , Christ is our Root , Christ is our Life also ; Christ is your Food , our Sun , our Strength , What have you now to do 8 But live unto his holy name , And sing his praises forth ? O raise his glory and his fame Whilst you do live on earth . The Second Part. 1 The Root it does the Body bear , And every Branch therein ; Most safe thy Churches Members are , And so have ever been : 2 Because by thee they are sustain'd , Thy Tree shall never fall ; It can't be dug up by the root , Our life is hid from all . 3 Like as the root is hid i' th' earth , And life does center there , Even in the Root ; so we by Faith Lord see how safe we are 4 In thy own self ; none can hurt thee , Nor can they stop the course Of that sweet Sap that feeds our Tree ; A blessed intercourse 5 There is between those souls of thine And thy own self , O Lord ; We 'll never fear what Foes can do , If sap thou dost afford . 6 Let us thee well rooted be , Our Root is very sound ; If we enjoy true unity , Our Fruit will much abound . 7 Because that thou dost always live , Thy Branches shall also ; Thou unto us thy life dost give , Thy grace does overflow . 8 Ye righteous in the Lord rejoyce , His holiness proclaim ; Be thankful with your hearts and voice , And sing of his great fame . HYMN 43. Christ an Embassador . Mal. 3.1 . The Lord whom ye seek , shall suddenly come up into his Temple , even the Messenger of the Covenant whom ye delight in , &c. 1 HEav'ns glorious Embassador Is come ; is come , be glad , Who blessed news bring from afar , How can ye more be sad ? 2 He represents the person clear Of the most mighty King ; And blessed news he does declare , And tydings with him bring . 3 His Commission great has sealed been , His journey long has took : He 's come , he 's come we say agen , Him for whom you did look . 4 And terms of peace poor Sinners now May have , which easie be ; Before the dreadful God then bow , And leave iniquity . 5 The white Flag of Mercy is out , The Banner is display'd ; Come Sinners now and look about , And longer been't afraid . 7 Gods wrath is o're in Jesus Christ , If to him you do flye , You shall not bear eternal wrath , O then on him rely . 8 Among the gods , O Lord , is none With thee to be compar'd , Thou peace extends , O holy One , The like hath not been heard . The second Part. 1 Nay more than this , Christ comes to treat About a Marriage too : His love to Sinners , O 't is great , For he makes known to you 2 That glorious , high and bless'd design Of the Great God above , Which is to take that soul of thine Into contract of love . 3 Behold the mighty Prince of Peace , Whose glories does excell ; He looks on you , and loves you so , That he with you would dwell . 4 O cast your eyes on him with speed , Come Virgins fall in love , Don't take another in his stead , Whos 's ' ffections in him move 5 Towards such souls as yours , alas , Though ne're so vile within ; If once this thing does come to pass , He 'll take away your sin . 6 Then look to him by Faith and Prayer , O cast a single eye , And close with him this very day , He with you will comply . 7 Now let 's sing and praise the Lord , VVho did Christ Jesus send , To proclaim peace , and love afford , Praise him world without end . The Third Part. 1 Hark , hark , the Trumpet sounds , look out , The Embassador of Heav'n Proclaims a peace , without all doubt Attendance must be given . 2 Lay down your arms , his terms are good , O cease this wicked war ; You have too long , alas , withstood Heav'ns bless'd Embassador . 3 He will not wait on you always , If you do not comply , You will e're long see bloody days , For all of you must die . 4 VVhilst you oppose such mercy great , VVhat wretches are you all ; You summon'd are to th' Judgment Seat , O great will be your fall , 5 If quickly now you don't submit , He 's ready to be gone : O loath your selves , lye at his feet , From all your folly turn . 6 The bloody Flag you soon shall see Put forth in dreadful wrath ; If still his call rejected be , No place for you on Earth , 7 But you to Hell with vengeance must Be turned every one ; And from God's presence be accurst , Ah this now think upon ; 8 And say you have a gracious call , And happy you may be , If you lay hold on Gospel-terms , A pardon you shall see . AYMN 44. Christ the Heir of all things . Heb. 1.2 . Whom he hath appointed Heir of all things . 1 IN regions of approachless light There sits th' eternal King ; VVherein mixt joys with love unites , From whom all riches spring . 2 There dost thou sit on thy high Throne , And all subject to thee ; Yea , and all worlds , Lord , are thine own , And what else there can be . 3 A Son thou hast also brought forth ( VVho is thy only Heir ) Begotten long before the Earth Or Heavens did appear . 4 He is thy joy and hearts delight , By whom all things were made ; He always stands in thy own sight , VVhose glories ne're shall fade . 5 And as he makes thy heart full glad , So all perfections meet In him who is with glory clad , VVhose love is ever sweet . 6 He is thine Heir , into his hand All things , Lord , thou hast given , That so he might have sole command O're Earth and also Heaven . 7 He 's cloathed with such dignity , Has such a glorious name , That he 's above each Monarchy , There 's none dares once lay claim 8 To his Titles ; each Seraphim Do readily submit ; The Cherubims do worship him , And fall down at his feet . The Second Part. 1 'T is Christ , and only Christ does bear Thy likeness in each thing ; Thy express Image doth appear In this our glorious King. 2 'T is thou , bless'd Jesus , who dost raise Thy Father's House so high ; The stress of all on thee he lays , Of his whole Family . 3 In thee all treasures hidden are Of grace and wisdom too ; And all because thou art his Heir , From thee all riches flow . 4 Thou portions therefore dost give sorth To all given to thee , VVho witness do all the new birth , And Sons adopted be ; 5 And so made Heirs , and shall possess VVith thee a glorious share Of that eternal blessedness Of which thou art the Heir . 6 All things were thine as thou art God , But unto thee are given ( As thou the Mediator art ) By the great God of Heaven . 7 O how art thou , Lord , honoured , Who would not fall in love With thee whose glories thus are spread Below , also above . 8 O happy choice ye Saints have made , Who marry'd have the Heir ; Soon ye shall the possession have , And glorious all appear . 9 Then never doubt of all supply , Ye precious Saints of his ; He will you no good thing deny , What happiness like this . 10 O then with a melodious voice Together do ye sing , Since he has made of you his choice , Praise ye the glorious King. HYMN 45. Jesus the true Witness . Rev. 1.5 . And from Jesus , who is the true Witness . 1 O Holy God , we thee adore , Who glorious truths makes known ; And that of them we might not doubt , But stedfastly them own . 2 A glorious Witness thou hast sent , Who from thy bosom came , And he himself also does say , I the true Witness am . 3 But what dost thou , O blessed Prince , Bear witness now unto ? Ah! 't is of that eternal love Which from the Lord does flow . 4 And of that great and good design Of saving each poor soul . By Blood and Merits Lord of thine , Who do upon thee roul ; 5 And know in thee all truth is found , Who the Messia art ; And that grace does in thee abound To each believing heart . 6 To the true Witness now above We ought therefore to sing , And always to admire his love , From whence all comforts spring . The Second Part. 1 A Witnesses faithful , Lord , and true ; He sometimes others brings As witnesses with him to shew And open divers things . 2 The holy Prophets we do find , Who were , O Lord , of old , Bear witness , and were of one mind , Thy Record to unfold . 3 And God the Father from on high , With an amazing voice Did record bear assuredly , Whose witness is most choice . 4 The Spirit also bears record These three agree in one , And testifie to every word Delivered by the Son. 5 The Miracles which Jesus wrought , They also witness bear To whatsoever he made known , Or did to us declare . 6 Then tremble ye who wicked be , Escape ye never shall , If ye believe not Christ is he , With vengeance you shall fall : 7 And in your sins you all shall die , This the true Witness said ; But all ye Saints rejoyce and sing , For all your debts are pay'd . HYMN 46. Christ the true Witness . The Third Part. 1 A Witness must his witness bear Unto the Truth ; nay he Must the whole truth likewise declare In all simplicity . 2 And nothing but the truth must speak , And speak it plainly too , A true decision clear to make , All this , Lord , thou dost do . 3 Whatever is a truth of God , VVhich we ought to obey , In thy New Testament 't is found , VVe all the stress must lay 4 Upon thy faithfulness : O Lord , Canst thou a truth pass by , ' Not witness to it in thy VVord , Or let it darkly lye 5 Therein conceal'd , when 't is a thing Of such a great concern , That Men do say with greatest care Each Soul is bound to learn ? 6 Or if they don 't it strictly keep , To Judgment they must come : Nay threaten such who it neglect VVith an eternal doom . 7 Ah! let them blush with greatest shame , VVe to thy VVord appeal , VVho the true VVitness art , and know Thou didst no truth conceal . The fourth Part. 1 Now when a thing does doubtful lye , And Men cannot agree ; VVhen what one says , others deny , VVe presently should flee 2 To thee the true and faithful One ; If to that very thing No witness thou hast plainly born , Away we must it fling . 3 Art thou the only VVitness , Lord , To ev'ry Truth divine , And not one word for such a thing Out of that mouth of thine ? 4 And yet can that a truth be thought , They other VVitness bring ; They call for Moses , he is brought To witness to this thing . 5 And thus they , Lord , do thee degrade , Or do invaluate The Highest VVitness e're was heard , Or Matters did relate . 6 Moses was not for evermore VVithin the House to be ; He spoke on Earth , but thou from Heaven , No Law-giver but thee , 7 Lord , can we own , since all power is To thee alone given ; And all thy Laws they are firm as The Ordinance of Heaven . The Fifth Part. 1 No Tabernacle here 's for him , Appears to every one VVhose eyes are open , if they look They 'll find that he is gone : 2 None , none but Jesus does remain , What can there be more clear ? God calls to us too out of Heaven , Him only now to hear . 3 Besides , if Moses should come in , Their Cause he 'd give away ; He never gave that Law to them Who live i' th' Gospel day : 4 'T was given unto Israel When they in Horeb were ; Not to their Fathers , but to them , Doth eminent appear ; Deut. 5. 1 , 2 , 3. 5 To Jews and Jewish Proselites , Or all within their Gate ; But not to them without their Church Did that at all relate . 6 The truth , as 't is in Jesus , we Ought only to receive ; And such who do not , we may see Themselves they do deceive . The Sixth Part. 1 A Witness ought for to be one That is indifferent , Not byassed to either side , Therefore God has thee sent 2 To be a Witness in our Case ; To us thou art of kin ; And equally related art Likewise too unto him . 3 We therefore have no cause at all Against thee to except , But on thy witness stand or fall , If Cast , we must subject 4 Unto the Judge of Heaven and Earth , We silent all shall be , If thou against us dost come forth , And cast we are by thee . 5 Unto the truth witness to bear Thou cam'st , Lord , from afar , And wilt against Sinners appear When they come to the Barr : 6 At the last day if they are found In bonds of unbelief , Or have their hearts false and unsound , They 'll tremble like the Thief : 7 Against the false Professor thou Wilt then thy witness bear , And with notorious Sinners then They shall of Judgment share . The Seventh Part. 1 All thy whole mind and counsel is Either by thee or thine Own blest Apostles plainly known , There is no truth divine 2 But it in Precepts may be found , Or Presidents to lye ; For both these are our rule , and of Equal authority . 3 A Witness ends each doubtful case Which long sometimes depend ; So thou wilt also very plain Each doubtful matter end . 4 A Witness doth his witness give , If it be just and true To righteousness , to undeceive Such which before he knew 5 To be false Men , and wittingly The matter would evade ; But so their evidence does try , A stop to all is made . 6 So thou , O Lord , to righteouness Thy witness dost bring in , That all false Souls who are deceiv'd By Satan or by sin , 7 Shall be convinc'd , and silent be By thy own faithful word ; And all their ' foolish Pleas they 'll see No help will them afford . The Eight Part. 1 Thou , Lord , dost say there 's life in thee For all who do believe ; And that all such shall certainly Free pardon then receive : 2 Nay more than this we do espy Thou dost bear witness too , That all who don't repent truly , To Hell at last shall go . 3 And if Men are not born again , Whoever , Lord , they be , They under wrath shall all remain , And not God's Kingdom see . 4 Thou , Lord , a Witness art for those Who unto truth adhere , And with thee do sincerely close ; But such that Rebels are , 5 And thy Record do not receive , Against all such we know Thou wilt thy dreadful witness give , And then to Hell they go : 6 But yet this witness joy does bring To such who godly be ; Ah! he will keep you to the end , That glory you may see . 7 To God the Father , and the Son , And Holy Ghost therefore , Be glory , honour and renown Now and for evermore . HYMN 47. Christ's name Wonderful . Isa . 9.6 . His name shall be called Wonderful , Counsellor , &c. 1 THy name , O Lord , is wonderful , And wonderful thou art ; We stand amaz'd and wonder do , And so does ev'ry heart 2 That hath a saving sight of thee , They all are in a maze Whilst they behold thy majesty , God does to glory raise . 3 Thy Name , O that is Wonderful , So is thy Nature too ; Thy Saints do marvel , well they may , For Angels wonder do ; 4 They see with strange astonishment : Should Heaven and Earth combine To search out thy perfections great , Them can they never find 5 To such degree as , Lord , in thee They gloriously do shine : 6 Strange was thy Birth , all Saints on Earth Cry thou art all divine . 6 All praise and glory now therefore We unto thee do sing , And do resolve yet more and more To magnifie our King. The Second Part. 1 Is 't not a Wonder a Woman , As Holy Writ does say , Should in such sort compass a Man , Who with Man never lay ? 2 To see him whom the World did make , Of a poor Virgin born ! To see him who was God most high , Left like to one forlorn ! 3 To see the Heir of both the Worlds In a base Manger lye ; And Blessedness it self to be Doomed to misery ! 4 To see the Ancient of all days , A Babe of a day old ! To see one Person God and Man The wonder doth unfold ! 5 He that the Heir of all things was , VVhom Angels honoured , Is now so mean and poor that he Has no place to lay's head . 6 Unto thy name so Wonderful Be glory now therefore ; O let us look and wonder still ! Yea , wonder evermore . The Third Part. 1 The wonders of thy Life were much , Strange wonders in thy Death ; The wonders of thy Blood are such , It all astonish'd hath . 2 Thy Power 's great and wonderful , Strange wonders in thy Love ; Great wonders we do see below , But stranger are above . 3 Let 's look , and love , and wonder still , Till we are ravished ; Our hearts with grace , Lord , do thou fill , So shall thy fame be spread 4 By us : And whilst we wonder do , Let 's think upon that day VVhen greater wonders out will flow To do all sin away : 5 And when to the great wonderment Thou wilt in glory come , With all thy mighty Angels too , To carry us all home , 6 Then shalt thou be admired By all thy Children dear , And they with thee ( as it is said ) In glory shall appear . HYMN 48. Christ a glorious Counsellor . Isa . 9.6 . Wonderful , Counsellor . 1 A Counsellor , ye and the chief , Most wonderful art thou ; For we do see ( for to be brief ) All things , Lord , thou dost know . 2 None understand all Rites and Laws But , Lord , thy self alone , And soon canst thou find out what flaws There is in any one . 3 All secrets of State is with thee , Thou know'st thy Father's Will , And agitates all things below With strange and wondrous skill . 4 'T is thou must counsel give to us , Thy counsel it is good , But woe be unto all those souls Thy counsels have withstood . 5 O then for counsel , Lord , let 's come To thee continually , And to thy praise sing all our days Until we come to die . The Second Part. 1 A matter , Lord , of sharp contest Betwixt two Parties were , And God hath thee alone invest To make the matter clear . 2 Man stands charged by the great God , As worthy is to die For Treason , which notorious is Against his Majesty : 3 But there 's a Friend from Heaven come Who in our stead does say , That he will bear the Sinners doom , And all his debts defray . 4 Now will it stand in sacred Laws , 'T is thou our Counsel art , Can Justice find , Lord , any flaws ? Thy judgment now impart : 5 Will it hold good i' th' Court above , That guilty Sinners may This way be freed ? Can this remove And take their guilt away ? 6 Can God be just , and yet forgive ? O bring thy sense now in ! Can we acquittance , Lord , receive , And pardon'd be of sin 7 By righteousness another wrought , And death which he did die ? Can guilty Man from guilt be freed ? Can that him justifie ? 8 To end this Cause thou didst come here , The Matter 's left to thee ; And thou dost say the Sinner's clear This way , and so shall be . The Third Part. 1 Lord he that doth on thee rely , And union does obtain ; And to thy righteousness does fly , He 's freed from every stain 2 Of sin and guilt in sight of God , And justify'd is he , Though on his soul may lye a load , Because he cannot see 3 That pardon and that freedom yet That 's in thy self alone ; But pores on his iniquity , Which he finds is not gone 4 Off his own Conscience , but does feel ' Body of sin and death ; Yet thou to him this truth does seal , That he a pardon hath . 5 Wherefore thy holy praises great All Ages shall record ; Thy people shall give thanks to thee For evermore , O Lord. The Fourth Part. 1 We are about a great Estate , An assurance fain would have ; The way to us do thou relate , Thy counsel we do crave : 2 The Title 's good , that 's not the thing We do enquire about , But how to settle it on us , And lasting Deeds sue out , 3 That none us disinherit may , Thy counsel give , O Lord ! O shew to us the ready way , According to thy Word ! 4 'T is thou must seal to us the Lease , O let it be for ever ! Thy Spirit is the Seal , let us The same of thee procure . 5 Lord , let the Title firmly stand , Unto thy Servants thus Confirm the matter took in hand , That grace may shine in us . The Fifth Part. 1 We charged with sad crimes all are , Such misdemeanors vile , If thou dost not the matter clear , Our comforts they will spoil . 2 The Law and Conscience both agree To lay , Lord , at our door The highest Treason that can be : Call thou the matrer o're , 3 Acquit us of this fearful charge , Thou able art ro plead The Meri●s of thy Blood at large , Thereby 't is we are freed . 4 O when our Cause is good , 't is thou That on our side dost stand ; No bad Cause thou we well do know Wilt ever take in hand . 5 O 't is a blessed thing indeed We interest have in thee ; No counsel shall we ever need , If we will ruled be . 6 To the high Court thou dost belong , There thou chief Counsel art ; And thou wilt save us from all wrong , And good advice impart . 7 Ye righteous in the Lord rejoyce , His holiness proclaim ; Be thankful , and with heart and voice Praise ye his glorious Name . The Sixth Part. 1 Into the presence of the King Thou hast admittance , Lord , And nothing doth he hide from thee ; Nay more , at thy own word 2 What e're we ask , or is our suit , If we do but believe ; If it be things thou dost think fit , We shall the same receive . 3 Thy counsel it shall stand we know , What Enemies design Thou quickly canst quite overthrow , And save that Church of thine . 4 And now all you that counsel need , Repair unto this Friend , His counsel ne're reject be sure Which to you he does send . 5 O buy of him that precious Gold , ( White Rayment then get on , ) And blessed Eye-salve , to behold This glorious , lovely One : 6 And by his counsel be you led Until you come to die , Then shall you sing with crowned heads Unto eternity . HYMN 49. Christ the only Foundation . ● Cor. 3.11 . Another Foundation can no Man lay , but that which is already laid , which is Jesus Christ . 1 WE have , O Lord , a House to raise , And would have it stand sure , And never know the least decays , But firm abide for ever : 2 And that we might thus build our souls Thou the Foundation art ; Here build we must our House , O Lord , The whole and ev'ry part . 3 God hath himself in mercy great This sure Foundation laid , That so to build our hopes on thee We might not be afraid . 4 Thy Church on this Foundation is Most firmly built also ; From hence it is that Men cannot , Nor Devils it o'rethrow . 5 A Foundation 's laid by knowing Men , Some skilful Architect ; But this Foundation thou hast laid , As wisdom did direct . 6 Yea , th' wisdom of the Trinity I' th' Council held above ; And mercy was , Lord , in thine eye , 'T was bowels did thee move 7 To bring this Stone , so choice and pure , Beyond the rarest Gold , To lay us a Foundation sure Most glorious to behold . 8 To the Foundation now therefore We will together sing , To raise the praise for evermore Of God and Christ our King. 9 'T was deeply layd in thy Decree , No bottom can be found ; So deep , Lord , all thy counsels be , We in them , Lord , are drown'd . The second Part. 1 What kind of House thou didst intend To build , we may perceive If the Foundation we observe , And not our selves deceive , 2 It is a Precious-stone we see , No Jasper is so rare , And all the Building ought to be As precious , lovely , fair . 3 All Gold and Silver , Precious-stones , No Wood , Hay nor Stubble ; And living ones they must be all , Believers meek and humble . 4 As the Foundation doth uphold The whole Fabrick ; Thou dost bear up each Stone , O Lord , All Members to thee stick : 5 Each Soul thou dost unite to thee In sure bonds of Love ; O there 's a blessed harmony 'Mong Saints born from above . 6 Without this safe Foundation , Lord , No Building 's there at all ; If any do not on thee build , Their Souls and hopes will fall : 7 Yet shall the Just in thee rejoyce , Who trust , Lord , in thy might ; They shall Praise sing with mind and voice Whose hearts with thee are right . The Third Part. 1 Other Foundations may decay , Or Men may dig them down ; But this doth stand like to a Rock , It can't be overthrown . 2 Let Devils do whate're they can They can't it undermine : Art thou built here , O happy Man ! Great safety shalt thou find : 3 Here build your Faith , your Hope , and all Your Comforts too likewise ; Then let Winds blow , ye never shall Fall by your Enemies . 4 But woe to such who lay aside This precious Corner-stone , And build on works through their great pride , Their hopes will soon be gone . 5 All build do on the Sands besure , Or no Foundation have , Who don 't true Faith of God procure , Their precious Souls to save . 6 O blessed Sion thou art strong , For God hath founded thee Upon a Rock , that none can wrong , Thou ruin'd canst not be . 7 The Gates of Hell shall not prevail , So firmly thou dost stand : Ye Saints , how can your courage fail Too on the other hand . 8 Come sing with joy to Christ therefore , And on him do depend ; The Top-stone and Foundation 's he , O sing world without end . HYMN 50. Christs bowels shewed by a Hen. Matth. 23.37 . How often would I have gathered thy Children together , as a Hen gathereth her Chickens under her Wings . 1 THy Bowels unto Sinners , Lord , Is shewed by the Hen , Who in her care of all her young Doth far exceed some Men. 2 How will she fly into the face Of such who would destroy Her pretty Brood ! she cant endure They should them once annoy . 3 But ah ! thy bowels far exceed All Creatures here below ; For thou for Sinners , Lord , didst bleed , Compassion great to show . 4 The Hen herself to weakness brings Whilst of her young takes care , How does she scratch and strive each day To feed them here and there ? 5 But , Lord , thou brought'st thy self so low That we might all be fed , That in the grave a while didst lye After that thou wast dead : 6 And as a Hen does cluck and call According to her kind , Thereby to save her Chickens all From Kites , which she does find 7 Do often of them make a prey , So dost thou call and cry To Sinners , whist it is to day , Whom thou dost , Lord , efpy 8 To be in danger by their sin And Devils many ways ; Nay , thou dost call and call agen Full oft , for many days . The Second Part. 1 The Hen stands ready and prepar'd , Hov'ring her mournful wings , And never is she satisfy'd Till under them she brings : 2 So thou dost spread thy Arms , O Lord , Poor Sinners to bring in , And bids the weary come to thee Who laden are with sin . 3 O then come in ye Sinners all Under Christ's wings with speed , He will receive you great and small , And nothing shall you need . 4 And O how safe are you his Saints ! Under his wings you lye ; Then fear no hurt from outfard Foes , Nor inward Enemy . 5 They who are wise will certainly In mind these things record , And so they will with ease espy The kindness of the Lord. HYMN 51. Christ a Refiner . Mal. 3.3 . He shall sit as a Refiners fire . 1 THou like as a Refiner doth The Gold and Silver try , We had much dross until thou didst Our Souls , Lord , purifie . 2 Into the Furnace we were cast , Which oft is very hot ; 'T is not our Grace i' th' least to waste , But filth which we have got . 3 Afflictions like as fire doth The Gold rarely refine , Purge all our Souls , and we thereby More gloriously may shine : 4 But Dross will not the Fire bear , So some , Lord , cannot stand Before thee when thou dost rise up To scourge them with thy hand . 5 The fire makes the Gold more soft , So by Afflictions we More plyable , O Lord , are brought To yield and bend to thee . The Second Part. 1 Gold when 't is triy'd , 't is pure made By the Refiners art ; So by afflictions thou dost , Lord , Mor'e holy make each heart . 2 From hence we may the reason see Why God afflictions brings , And clearly also may discern What profit from them springs . 3 We fitted are hereby , O Lord , For our own Master's turn , Who golden Vessels will make us Before that he has done . 4 When you refin'd by tryals are , What cause have you to sing , And praise the Lord that ever he Did you in 's Furnace fling . HYMN 52. Christ bears his Saints as an Eagle . Exod. 19.4 . I bore you on Eagles wings . 1 THe Eagle is the King of Birds , Ah! who is like to thee Who is so strong ? or hath an Eye So quick , and far to see ? 2 Like to an Eagle thou dost mount , Or didst ascend on high , Not only up unto the Clouds , But far above the skie : 3 And as the Eagle thou dost bear Upon thy blessed Wings All thy poor Saints , and they hereby Forget all earthly things ; 4 They soar so high sometimes , O Lord , Born upon Wings of Love , That Earth to them seems a small thing , They dwell so high above : 5 And as the Eagle's way 's not known Who mounts up in the Air , Ev'n so thy love and wisdom both Most deep and hidden are . 6 O fly ye Saints your selves to hide Under Almighty Wings , And safe you 'll be whate're betide , When God sore judgments brings . 7 O see Christ's care , and do not fear , But sing his Praises forth ; His grace and love 's beyond compare , None like him here on Earth . HYMN 53. Christ the Capt. of our Salvation . Heb. 2.10 . To make the Captain of our Salvation perfect through sufferings . 1 THou art our Captain-General , Thy Commission sealed is ; Rouze up ye Soldiers great and small , No Captain like to this . 2 Thou hast the power given thee To raise a mighty Host , And thou beats up to bring them in Daily from every Coast . 3 'T is thou dost nominate who shall Have office under thee , And they Commissions have likewise Who rightly entred be . 4 Thou hast thy Soldiers names set down In thy own Muster-roll , Within the blessed Book of Life Is written every Soul : 5 And out of that sweet Book of thine They shall not blotted be , If they are such thy Father hath Lord Jesus given to thee . 6 Unto our Captain General A new Song let us sing ; For he that Captain is in Chief Is our God , and our King. The second Part. 1 Thou dost , Lord Christ , thy Soldiers lead , Before them didst thou go ; All Foes by thee are vanquished , Thou didst triumph also 2 Over them all most gloriously , And perfect now art made , Has Captive took Captivity , Well never be afraid , 3 But stand unto our Arms always , No Quarter we will give ; If thou art with us all our days , Few Enemies shall live . 4 Let us be well disciplined , And very skilful be , And in right paths and foot-steps tread , And truly follow thee . 5 No Captain doth his Men advance To such high dignity ; For each shall have preheminence To sit on Thrones with thee . 6 O then let us lift up our head O happy Israel , Christ's Banner over you is spread , Your glory shall excell . The Third Part. 1 Thou giv'st the Word too of Command , What 't is that we must do ; But never bidst us still to stand , Nor backward for to go . 2 We never must , Lord , wheel about , Nor be as once we were ; But forward march with courage stout , Without all dread or fear . 3 Let 's take Example , Lord of thee , Resist ev'n unto Blood Before yield to iniquitiy , Which has us oft withstood . 4 'T is thou hast power to cashier All such thou dost not like , If any false-hearted appear , Their names out thou wilt strike . 5 No Warriers like to thee in fight , Thy power and thy skill Are both of them ev'n infinite , Who then engage thee will ? 6 If any should , woe to them all If once thou draws thy Sword , And in thy wrath on them dost fall , They die shall then , O Lord. The Fourth Part. 1 Come in , come in , and list your selves , You shall have present pay , Your Souls shall be with grace well stor'd , Your charges to defray . 2 'T is th' ready way to become great And rich , will you come in ? The Trumpets sound , and Drums do beat To war against your sin . 3 Will you be on our Captains side ? Ah! if you still stand out , His Sword e're long will you divide VVith them that turn about : 4 For if Deserters there be found , Better not to be born , His wrath to such will so abound , To pieces they 'll be torn . 5 Ye Saints your Leader follow close , And see that you do keep To the Company you have chose , And from them do not slip . 6 Lest you Deserters should be thought , brought , Keep then your place be sure In that same Truth to which you 're Lest wrath you do procure . HYMN 54. Christ the Morning-Star . Rev. 22.16 . I am the bright & morning-star . 1 THe Morning Star it does appear , The day approaches now ; See how Christ shines ! how lovely , fair ! O cast your eyes , see how 2 His light does sparkle brighter still , The day will quickly break , And until then he guide us will I' th' way that we should take . 3 None is so glorious in our sight As the sweet Morning-Star ; Ah! thou out-shines it , art more bright Than all the Angels far . 4 The Morning-Star , that name is sweet , So is that name of thine ; O with thy glorious beams let 's meet , For they are all divine . 5 In Winter 't is the Morning-Star Is so delighted in ; How good 's thy Light , whilst we do find The Clouds and Night of Sin ! 6 The Morning Stars did all rejoyce When this Star did arise ; O let us with the Churches sing His lasting praise likewise . HYMN 55. Christ comes suddenly . Rev. 16.15 . Behold I come as a Thief . 1 YE Saints about you look with speed , Christ's coming does draw near ; O watch with care , and take great heed , As a Thief he will appear : 2 Not like a Thief unrighteously To do Men any wrong , But unawares most suddenly , Though many think 't is long . 3 Like as a Thief comes in the night VVhen people are all still , And puts them all into a fright , So thy dread coming will 4 Surprize the Earth , and all who sleep , How will they quake with fear ! O Sinners then will cry and weep When thou , Lord , dost appear : 5 Then will they seek some place to hide Themselves from the great God ; But though they can't his wrath abide , Yet will they find no shroud 6 Nor cover which can shelter them From his most angry frown ; For vengeance shall their Souls consume , And quickly bring them down . 7 The coming of a Thief you may Prevent by taking care , But , Lord , thy coming to prevent No way at all is there . 8 But will he come , and quickly too ? Ye Saints rejoyce and sing , Your glory then will overflow Like to lasting Spring . HYMN 56. Christ the desire of all Nations . Hag. 2.7 . The desire of all Nations shall come . 1 THere is enough in Christ to fill All Nations of the Earth ; The Nations never will be still Until he shall come forth . 2 Some in all Nations long for peace , Therefore desire thee ; And wars , O Lord shall never cease Until the Prince they see . 3 The Nations long for some great thing , Their desires are for good ; And all true good from thee does spring , Though not well understood . 4 All Nations now desire thee not , Yet some do in each Land ; And all the Earth for thee will thirst , And yield to thy command . 5 All those who see of thee a need , Know the necessity They have of help , their Souls do bleed Until thee they do see . 6 O then Lord Jesus come away , We know thou didst appear Already once , but do not stay , Again le ts see thee here . HYMN 57. Christ the Prince of Peace . Isa . 9.6 . Prince of Peace , &c. 1 IN thee , O Lord , true peace is found , Our peace O thou didst make , Which lasting is , and shall abound In thee , and for thy sake . 2 Thou hast the power of a Prince , Nay Peace thou canst command ; O're War thou hast preheminence , Canst stop it with thy hand . 3 If thou dost once but speak the word , Peace we shall have within ; By thy own Spirit thou canst , Lord , Destroy each cursed sin . 4 Thou to our Souls sweet peace dost give , Thy Church has peace from thee ; How happily do all such live Who filled with it be ! 5 The Nations , Lord , will ne're have peace Until thou dost appear ; Thou wilt make Wars , O Lord to cease Far off , and also near . 6 Bless'd days of peace will be e're long , We therefore , Lord , will sing , And quickly shall too a new Song Unto our glorious King. HYMN 58. Christ the Judge of quick & dead . Act. 10.42 . He that was ordained of God to be the Judge of the quick and Dead . 1 HE 's come , he 's come , the Throne is set , The Trumpets sound aloud , Behold the thousands at his feet , O see the mighty crowd . 2 Great is this day , great is the throng , Millions of millions stand ; And all that thought this day was long , They are on his Right-hand : 3 But O the millions , millions who Are on his Left-hand plac'd , Ah , see how they now tremble do ! How wan , and how pale-fac'd 4 They now appear ! Ah , now they see Their folly , but too late ! They now with grief tormented be To see their woful state ! 5 The Trumpet sounds exceeding high , The Cherubs clap their wings ; O hear the Saints melodiously With all the Angels sing ! 6 But hark , the Books are called for ! Ah , Christ is on the Throne ! The wicked now how do they cry ! O hark how they do groan ! HYMN 59. Christ the judge of quick & dead . The Second Part. Sing this as the 25th . Psalm . 1 THou , Lord , art the high Judge , Most righteous art also ; And all the world must judged be , And their rewards have too . 2 Impartially proceed Wilt thou in that great day , And every Man's Indictment read , And hear what they can say . 3 The honour of the Lord , The mighty God above , Thou seekst to raise , and now thou wilt All doubts of Men remove . 4 Now all the works of men , And thoughts of every heart Shall unto Judgment come , and then Shall all have their deserts : 5 The Books shall open be Of Law and Gospel too , And Conscience shall be call'd upon To charge , or clear also . 6 All deeds of darkness shall Be brought unto the light ; For nothing can be hid at all From the great Judge's sight . 7 O think upon this day , And for it now prepare ; For quickly Christ will come away , Who will no Sinners spare . The Third Part. 1 How dreadful is a righteous Judge To such who guilty be ! But none like thee , O holy One , Cloathed in Majesty . 2 Thy Countenance how will it shine Much brighter than the Sun ; All wicked ones will weep and pine , And see themselves undone : 3 Conscience will in that dreadful day The guilty Sinner fright , And all his deeds before him lay Done by him day or night . 4 None shall be suffer'd there to speak Or answer for his Friend , But every one must for himself His own state recommend : 5 The Witnesses shall be call'd in , And many will appear , And God himself he will be one , Who all things knows most clear . 6 Conscience also shall called be His witness in to give , Who next to God all things does see , And knows how Men do live . 7 Angels likewise both good and bad Their Evidence may bring , Who quick inspection always had Of Men in every thing . The Fourth Part. 1 No mercy then for guilty ones , The Judge will be severe ; Christ will not mind the Sinners groans , Who wicked have been here . 2 This is the only time of Grace , 'T is now Men must repent , When that day comes , there is no place , Although they may relent . 3 The Wicked shall the Sentence hear , Depart ye cursed all ; And being bound up hands and feet , In flaming fire must fall : 4 And ever there too shall they lye , The fire can not go out ; And their worm never more shall die , Which will be sad no doubt . 5 O then poor Sinners lay to heart Your folly , to Christ fly ; And leave thy sins , whoe're thou art , For that day draweth nigh . The Fifth Part. 1 O Sing ye Saints , you have a Friend Who for you will appear If you are faithful to the end Whilst you do now live here , 2 Christ , when he comes , will clear you all , And wipe all tears away ; And ye shall sing , and triumph shall In glorious array : 3 Ye shall the happy Sentence hear , O Come ye blessed Ones , The blessed of my Father dear , And take your glorious Crowns . 4 This being so , ye Saints break forth And say , O Come away , O blessed Judge of Heaven and Earth ! O haste , and do not stay . HYMN 60. Christs righteousness Wed. gar . Mat. 22.11 , 12. And he said unto him , Friend , how camest thou hither , not having on a Wedding-garment ? 1 OF Garments there 's necessity , Since sin at first came in ; We needed none when Innocent , We naked were by sin : 2 So a righteousness we must have all , Sinners all naked be ; We lost our Cloaths by Adam's Fall , Must now be cloath'd by thee . 3 A Garment covereth our shame , Sin is a filthy thing ; Thou to hide it , Lord , hither came , Thy Robe's a covering . 4 Thy Righteousness is that Robe too Which hides all filth within ; Such shall no shame for ever know , Who have no stain of sin . 5 Thy Righteousness is spotless , pure , And thou dost it impute To us , O Lord , we have it sure , And well it doth us suit : For nothing but this Garment could Make us accepted be ; None justified ever shall Without it be by thee : 7 But every one that hath this on They justified are , And therefore let Believers sing Who this rich Robe do wear . The Second Part. 1 A Garment must exactly fit Such who do put it on ; Thy Righteousness alone is it That suits each gracious One. 2 In every case the Law has all It can desire to have , And Justice says she never shall More of Believers crave : 3 It suits so well in each degree , And Saints also do find It suits them so , nothing can be Exacter to their mind : 4 For it does with God's wisdom suit , And cloaths our souls and heart ; And hides all our deformities , Nay covers every part , 5 From head to foot , so that such seem To have no spot at all ; It gloriously does fit all them , Be they great ones or small . The Third Part. 1 A Wedding-garment is a sign Of joy and sweet delight , And so that righteousness of thine Is , Lord , in our own sight : 2 In it we do rejoyce always , 'T is this which makes us glad ; Such may rejoyce well all their days Who are so bravely clad . 3 A Wedding-Garment 't is also Richly Embroidered , No Princess e're was cloathed so That King did ever wed : 4 It shines bespangled with Gold , And such who have it on The King with joy does them behold , And loves to look upon . 5 How may we then continually In Jesus Christ rejoyce ! And sing to him melodiously With heart and chearful voice ! The Fourth Part. 1 All who did unto Weddings come Amongst the Jews of old , Must all have Wedding-Garments on The Bridegroom to behold : 2 So ev'ry Soul who cloath'd is not With Christ's bless'd righteousness , Shall be asham'd at the last day , And then be quite speechless . 3 This Garment serves for every use , And cannot get a stain ; We need not fear the least abuse , It saves from hurt and pain : 4 'T is Armour-proof unto the heart , Its worth is infinite , It saves us from each fiery Dart Of Satan's , day and night . 5 O then poor Sinners will you see This Garment to obtain ? 'T will cover your iniquity , And leave in you no stain ; 6 That in God's sight you shall appear Lovely to look upon ; Without it you undone all are , And perish shall each one : 7 But let the Saints rejoyce and sing , For their infirmities ▪ Are all past over by the King , Though many evils lies 8 Open to them , whilst inwardly They on their sins do pore , But shortly all their sins shall fly , And seen be never more . HYMN 61. Christ all in all . Col. 3.11 . But Christ is all in all , &c. 1 AH what art thou , Lord Jesus , then ? VVhat can we speak or shall ? Thou art unto all godly Men Even their all in all . 2 Thou all in first Creation wast , All things were made by thee , And all things for thee too were made , VVhatever , Lord , they be . 3 And thou all things dost now uphold , Of all things dost dispose ; Thou was 't before all things of old , And dost all things disclose . 4 Thou Heir also of all things art , All things are given thee ; And all things dost to such impart VVho call'd and chosen be . 5 The substance of all shadows too The Antitype , likewise Of all the Types we read of do , VVho would thee then not prize ? The Second Part. 1 IN our Redemption thou art all , Thou didst attonement make ; Thou purchass'd grace for great and small , All have it for thy sake . 2 In our Election thou art he , From whence to us it springs ; And also we were chose in thee , VVhich so much comfort brings . 3 In Satisfaction we do find Thou all in all art ; so 'T was in thy own Eternal Mind Grace on us to bestow . 4 According to thine own purpose VVe all too called be , Grace never had took hold on us Had it not been through thee . 5 In Justification thou art all , For 't is in thee alone VVe righteousness have since the Fall , Besides thine there is none . 6 In Sanctification thou likewise Art all in all , O Lord ; In thee alone this Blessing lies , And by thy Holy VVord 7 And Spirit we are all made clean , New habits from thee flow ; And all that ever wash'd have been , To thee they owe it do . The Third Part. 1 Lord , our Acceptation is in thee , O thou beloved One ; No Soul shall e're accepted be , But through thy Blood alone : 2 And all in our Salvation then Thou art in every thing , Thou hast the Author of it been , And grace from thee does spring . 3 By thee we all are quickned , And rais'd to life again , VVho in our sins all once lay dead , But now in life remain . 4 And in Regeneration Ah! thou art all in all ; We are renewed by the Son , 'T is thou who dost install 5 Each Soul in that high dignity That waits on the new birth ; We were begotten , Lord , by thee , And by thee are brought forth . The Fourth Part. 1 In ev'ry Ordinance also In which we should be found O thou art all ; for we well know Grace in thee doth abound . 2 The Sacraments do hold thee forth , And witness bear to thee ; And we by one to see by Faith Thou nail'd was to the Tree ; 3 Thy Body broke , and Blood was shed ; In Baptism we do espy Thou in the Grave wast covered , But long thou didst not lye : 4 But as the Body raised is That cover'd was all o're , So thou wast raised unto life , And diest now no more . 5 In Prayer and Preaching thou art all , What do we preach save thee ? 'T is on thy Name we also call , And for thy sake have we 6 Whatever we do need or want , We by thy Spirit cry , And through thy Incense ev'ry Saint Receives a full supply . 7 What is there more ? What can we do , But in the great'st amaze To stand and think , and evermore Sing forth thy worthy praise . HYMN 62. Christ all in all . Christ all from the Father , to the Father , with the Father . Sing this as the 100dth . Psalm . 1 LOrd , from the Father thou art all And to the Father art the same , And with the Father ; when we call We have all things , and in thy Name 2 All from the Father thou didst take , Which to us thou art pleas'd to give ; Thou cam'st our Souls alive to make , We from thy self that life receive . 3 Thou to the Father the way art , The truth and life are all in thee ; Unless thou dost thy help impart , The blessed Father we can't see . 4 All with the Father art besure , Thou hast always thy Father's Ear ; Thou Favour with him dost procure , When we to him thro' thee draw near . The Sixth Part. 1 Now let all People on the Earth Sing to the Lord with chearful voice , Whose love was such to bring rhee forth , But chiefly let thy Saints rejoyce . 2 The Lord to us is good indeed , 'T is he new Creatures did us make ; VVe are his flock , he doth us feed , And for his sheep he doth us take . 3 O enter now his House with praise , Approach with joy his Courts likewise , Praise , laud and bless his Name always , For this is comely in his Eyes . 4 For why the Lord our God is good , His Covenant it standeth sure , 'T is ratify'd by Christ's own Blood , And shall from age to age endure . HYMN 63. Christ all , and in all . The Seventh Part. Who make Christ their all . Sing this as the 25th . Psalm . 1 LEt us make Christ our all , Let 's see we him do love ; To us let all things seem but small , Let 's value him above 2 House or Land , Husband , VVife , Or Children who are dear ; Nay him esteem far above Life , And unto him adhere . 3 Deny all for his sake , Exalt him evermore , Then shall we him our all so make VVe never shall be poor . 4 Let 's live to him always By whom we all live do , VVithout him let not one soul rest As pleas'd with things below ; 5 To him let 's give all praise , His glory not divide , For God did him to glory raise , To bring down all our pride . 6 On Ordinances do not rest VVithout you him enjoy ; Let him by us be so confest , Let what will us annoy ; 7 Yet hold him fast be sure , Let all go for his sake , And him let 's love for evermore , O thus your all him make ! HYMN 64. Christ all , and in all . The Eighth Part. We must make Christ our all . 1 WE must make Christ our all , ' Cause God o're all is he ; And God doth him so high extoll , All to him bend their Knee . 2 'T is he who suffered All things too for our sake , And all our Foes has conquered , Your all him therefore make . 3 He all our works hath wrought VVithout and too within ; VVithout his strength we can do nought ' Gainst Devil , VVorld , nor Sin. 4 Nothing 's of any worth VVhen to him 't is compar'd ; To make him all God brought him forth , A Body him prepar'd 5 To do all things for us , If him therefore we have , VVhat is there more that is precious That we of God can crave . HYMN 65. Christ all in all . The Ninth Part. 1 CHrist is the VVord , in whom is life , 'T is he shall have the glory ; Life to the Dead , the truth of Types , The truth of ancient story . 2 Christ is a Prophet , Priest and King , A Prophet that 's all Light , A Priest that stands 'twixt God and Man , A King full of delight . 3 Christ's Manhood is a Temple where The Holy God does rest ; Our Christ he is our Sacrifice , Our Christ he is a Priest : 4 Our Christ he is the Lord of Lords , Christ is the King of Kings ; Christ is the Sun of Righteousness With healing in his wings : 5 Our Christ he is the Tree of Life , In Paradise he grows , Whose Fruits do feed , whose Leaves do heal , Ah! Christ is Sharons Rose : 6 Christ is our Meat , Christ is our Drink , Our Physick , and our Health : Our Peace , our Strength , our Joy , our Crown , Our Glory , and our Wealth . 7 Christ is our Father , and our Friend , Our Brother , and our Love ; Our Head , our Hope , our Surety , Our Advocate above . HYMN 66. Christ all , and in all . The Tenth Part. 1 CHrist is the Shepherd of his Sheep , Christ is our Mediator ; Christ is the Root , Christ is the Branch , Christ is our Testator . 2 Christ is the holy Lamb of God , Christ is our Physician ; Christ is the Way , Christ is the Door , The Life of ev'ry Christian . 3 Christ is God's great Embassador , Christ is the only Heir ; Christ is the bright and Morning-Star , Christ is beyond compare . 4 Christ is the Foundation sure , Christ is the Corner Stone ; Christ is the Witness and the Truth , Christ is the holy One. 5 Christ is a bundle of sweet Myrrh , Christ is the Apple-Tree ; The Lilly of the Valley too , Christ he is all to me 6 Th' Captain of our Salvation , And Christ is the true Vine ; And Christ is our Counsellor , In Christ all glories shine . 7 Christ is our Heav'n of Heav'ns , Our Christ what shall we call ? Christ is the first , Christ is the last , Thus Christ is all in all . The End of the Second Part. PART III. Containing Sacred Hymns of Praise ON THE Glorious Excellencies of the Holy Ghost , Or Third Person of the blessed Trinity . HYMN 67. The Spirit a Comforter . Joh. 14.16 . But I will pray the Father , and he shall give you another Comforter . 1 LOrd we thy People here on Earth Do meet with great sorrow ; Tho' each Soul knows what now he hath , Yet knows not what to morrow 2 May him befall ; Afflictions are Oft great , and may encrease ; Both from without and from within We meet with little peace . 3 A Comforter , O Lord , we want , O send us one we pray For to sustain each drooping Saint ! O send him strait away ! 4 Thou told'st us , Lord , thou wouldst send one To live with us for ever , And thou didst , Lord , ascend thy Throne His presence to procure . 5 The Holy Ghost , O it is he ! Our comfort in him lyes ! There 's none else , none can have we Besides to cease our cryes . 6 We know , O Lord , he able is To speak unto our heart ; For troubles he , whate're they be , Can joy to us impart : 7 And willing he is always too His helping-hand to lend ; He loves us dear , and will appear , We han't a sweeter Friend . The Second Part. 1 Thy Spirit , Lord , is in thy stead Sweet comfort to afford , And of him we do stand in need I ' th' absence of our Lord. 2 He visits us , and oft does grieve To see our Souls so sad , And in our troubles doth relieve Us , though our case be bad . 3 He searches and does try our hearts To find our sorrows out , And strives all causes to remove , And so joy work about . 4 According as he finds our state , So unto us doth speak ; He does reprove as he sees cause , Which makes our hearts to ake ; 5 But presently he smiles again When we do see our sin , And puts a period to our pain , And brings much comfort in . 6 O he is God , and can't mistake The state of any one , And never will our Souls forsake , Nor leave us all alone ; 7 But if he doth withdraw at all , It is our Souls to try ; Where e're we be when we do call , Ah , he is always nigh ! The Third Part. 1 If thy Spirit , Lord , doth speak peace , We peace besure have ; He can make all our sorrows cease , And in all troubles save . 2 All Comforters besides him be Unable to relieve , Instead of comfort Job did see They did of joy bereave . 3 The best of them we have below Can speak but to the Ear , But , Lord , thy Spirit we all know Can make our hearts to hear . 4 O then let us not grieve him , Lord , He is our blessed Fsiend ; If he to us don't help afford , Our Souls will die i' th' end ; 5 But if we are truly sincere , He will us never leave , But in our straits he will appear , And to us close will cleave . 6 O then let us break forth and sing , We shall have peace at home ; Our sighs shall go , for we do know The Comforter is come . HYMN 68. The Spirit compared to Wind. Joh. 3.8 . The Wind bloweth where it listeth , &c. 1 THe Wind , Lord , is invisible , Its way we can't find out ; No Mortal can thy Spirit see , Though he does search about . His motions they most hidden are , Mysterious in their kind , That thou dost them oft times compare To motions of the Wind. 3 The Wind at thy command doth blow ; Lord 't is as thou dost please , Thy Spirit moves on us below To wound , or to give ease : 4 According to thy Soveriegn Grace It operates on Men ; Sometimes he doth sharply rebuke , Then cherishes agen . 5 Like as the Nort-wind , so does he The Worms and Weeds destroy ; Those filthy Vermin which we see , Our Souls so much annoy 6 He tryals and afflictions lays On us , and does reprove ; And then sweet Southern-gales displays ▪ Our sorrows to remove . The second Part. 1 He like the Wind doth Cloulds expell , And makes a clearer Air ; Our ignorance he doth repeal , And makes our Sun shine clear . 2 He , like the Wind , does search and try , And pierces ev'ry part , By which he does discern and spy The secrets of each heart . 3 He dryes up all our ways so soul , And makes our paths more clean ; He makes a holy gracious Soul , Which had most filthy been . 4 His influence and bless'd effects We oftentimes do feel ; He makes the tender Willows bend , And mighty Cedars reel : 5 He makes the glory of Man to fade Like Flowers of the Field , And throws down houses such have made Who on the sands do build . 6 He blows oft times till Rain does fall , Or Tears do pour amain ; And afterwards we see withall He clears our sky again . The Third Part. 1 Men with much care and observance Do mind how the Winds blow ; So we th' Spirits influence Likewise should strive to know . 2 Our Souls becalm'd sometimes we see For want of a fresh gale , Without the Spirit move can't we , Thy Wind must fill our sayl . 3 Sometimes thy Spirit blows so slow As if it quite were still , Yet at such times his work doth do With strange and wondrous skill : 4 From all which things it doth appear Th' Spirit Operations Are sometimes less , and sometimes more , He differs in his motions . 5 Let 's cry to God who holds Winds In his Almighty Fist , Who makes it blow this way or that , As he himself doth list ; 6 That he would send a fresher gale Upon his Garden so , That our sweet Fruit may never fail , But Spices forth may flow . HYMN 69. The Spirit compar'd to Wind. 1 Thess . 5.22 . Quench not the Spirit . 1 O Lord 't is sharp , 't is very cold , A Fire let us have ; We seem benumm'd both young and old , Thy Spirit we do crave , 2 'T is that will warm and quicken us Who are so flat and dead ; Shall we lye starving and chill'd thus , As if all joys were fled ? 3 There is in us so little heat , Our Spirits are so faint , O blow thy fire we intreat , That spark in ev'y Saint : 4 It does give light , and also warmth , Yea 't will revive us so , That we shall mount and high ascend Above all things below . 5 Let it consume and seize upon That Chaff which is within ; O let it burn in every one , And quite consume our sin ! 6 Ye Saints take heed ye quench it not , But let it vehement burn , And kindle so , that every sin It may to Ashes turn . 7 Without this fire we can't work , Nor any business do , Life , motion , and activity , Always from him does flow . HYMN 70. The holy Spirit like Oyl . 1 Joh. 2.20 . But ye have an Vnction from the holy One. 1 OUr wounds do stink , and are corrupt , Hard swellings we do see ; We want a little Oyntment , Lord , Let us more humble be : 2 Thy Spirit will allay our pride , And bring us to thy feet ; And when that we are softened , Thy Image on us set . 3 This Oyl will heal and mollifie , O pour it quickly in , That we may live and never die , Lord , by our cursed sin ! 4 This Oyl of thine , O it is good All Poyson to expell ! It by the vertue of thy Blood Does heal thy Israel . 5 Though worst of Venom in us lye , And has corrupt each part ; Yet if thou dost this Oyl apply , 'T will heal our very heart : 6 And if our face anoynted be , 'T will make it glorious shine , 'T will strengthen us , and make us fat , Such is this Oyl of thine . 7 Thy Oyl will not incorporate With any liquid things ; An Underlin it won't be made , But to the top it springs . 8 O then afford us Oyl we pray To chear and make us glad , And we thy praise will sing always , And never more be sad . HYMN 66. The Spirit an Earnest . Eph. 1.13 . After ye believed , ye were sealed with that spirit of promise which is the earnest of our inheritance , &c. 1 A Great Estate is purchased , We would Possession have Of that blessed Inheritance , An Earnest therefore crave : 2 Was it not purchased , O Lord , For us by our dear Friend ? O then a Pledge do thou afford , An Evidence to end 3 The Controversie that doth rise Continually within , If we 'll believe our Enemies , Our Title 's lost by sin : 4 But we a promise of it have From thee who can'st not lie , And therefore now we humby crave An Earnest speedily . 5 Like as an Earnest doth confirm , And give an assurance Of some great purchase , even so We all may see from hence 6 God's Spirit is unto our Souls An Earnest of all good , Which Jesus Christ did buy for us With his most precious Blood. 7 And as an Earnest when 't is given Doth make the Bargain sure , So certain shall he have Heaven This Earnest doth procure . The second Part. 1 He that God's Spirit doth obtain Shall grace and glory have ; For he an Earnest of it hath From one that can't deceive . 2 O then come down , O blessed Dove , Abide thou in our breast , To be an Earnest of God's love , And quietly we 'll rest ; 3 But cease will not , but always cry With confidence of Soul , Thou art our God , O strengthen us , That none may us controul . 4 To God the Father , and the Son , And Holy Ghost therefore , Be blessing , honour , and renown , Now and for evermore . HYMN 72. The Spirit a Seal . Eph. 1.30 . And grieve not the holy Spirit of God , whereby ye are sealed to the day of redemption . 1 O Lord , now we perceive most clear Thy love is great indeed ; Ah we shall the Inheritance have Which thou to buy didst bleed . 2 Thou wouldst not , Lord , bought it so dear Had not thy purpose been To make it sure unto our Souls In ' spite of World , or Sin ; 3 And as for us thou didst it buy , And we the Earnest have , So now we also do espy A Seal to us does cleave . 4 We sealed are , O that 's a thing Which highly's valued , And great assurance doth it bring Of what is purchased . 5 It also doth impression make Upon the wax always ; So we thy Image have hereby , And shall have all our days : 6 But as the wax must melted be Before it can receive Th' impression of the Seal , so we Are softned who believe : 7 And this doth thy bless'd Spirit do , That holy Fire divine His influences this does show , Thus doth his glories shine . The second Part. 1 And as a Seal some strive to change , Or it do counterfeit ; So Satan , who about doth range , Does strive our Souls to cheat . 2 A Seal is used to secure Things secret and close , so Thy Saints preserved are hereby From Men and Devils too . 3 Now see ye who Professors are That you have melted been , As soften'd like the wax ; have you Been broken for your sin ? 4 Hath any promise been set home With power on your heart ? Did ever so God's Spirit come His Image to impart ? 5 O what Impression do you find ? Is holiness in you ? Do you now in the Lord delight More than in things below ? 6 Take care you who are sealed Ones Ye don't the Spirit grieve ; Don't make him sigh with bitter groans , Since such a Seal you have . 7 O prize him , and unto him live ! He is your dearest Friend ; Due glory see to him you give Always unto the end . HYMN 73. Grieve not the Spirit . Eph. 4.30 . And grieve not the holy Spirit of God , &c. 1 THe holy Spirit grieve do not , Which God to you doth give , From whom ye have all that rich grace By which to God we live . 2 It is the Spirit that renews The Souls of every one That are brought home to Jesus Christ , Whose darkness now is gone . 3 All light and comfort doth proceed From his sweet influence ; 'T is dangerous then him to grieve , You may perceive from hence . 4 By him you live , by him you walk , Without his help can't we Do any good ; O therefore now Let him not grieved be . 5 But bless the Lord he 's not withdrawn , O sing his praises forth , And live to him as long as you Do live upon the Earth . HYMN 74. The Spirit a Witness . Rom. 8.16 . The Spirit it self beareth Witness with our Spirit . 1 O Lord we have a blessed grant Of an Inheritance , And so hath every holy Saint ; And thy grace to advance , 2 Thou dost to us an Earnest give Of it to make it sure , And Sealed 't is when we believe Unto us too for ever : 3 But that we might by no means doubt To make it firmer yet , A Witness , Lord , thou hast found out , Which thou saw'st requisite . 4 Sure 't is some great and glorious thing That purchas'd was so dear ; And 't will eternal comfort bring To have a title clear . 5 O let thy Spirit , Lord , come in , We 'll hear what he can say , Before we dare once , Lord , attempt A Claim unto it lay . 6 But since one Witness may not do , And two required are , Let Conscience with thy Spirit now His witness also bear . The Second Part. 1 Thy Spirit must , Lord , testifie That we are born again ; Is all sin dead ? Let Conscience speak To put us out of pain . 2 Two Witnesses , nay such as these We 'll prize , for they are true ; Ah! they will free us from all fear , VVhatever does insue . 3 If they together do agree , The Controversie's gone ; If we new Creatures truly be , VVe safe are ev'ry one . 4 They 'll make us to lift up our head VVith joy triumphantly ; All sorrow will be vanquished , O then let 's search and try 5 By thy own Law ; for 't is thy Word The matter must decide ; Thy Spirit from thy Word , O Lord , VVe never must divide . 6 O happy Soul , art thou sincere , Upright in life and heart ? Do both these joyntly witness bear , That thus also thou art ? 7 Then sing the praise of God above , VVho clears to thee this thing ; O with the Spirit fall in love , And praise our glorious King. HYMN 75. The Spirit a River . Joh. 7.30 . He that believeth , out of his Belly shall flow Rivers of living water . 1 VVE of a River now will sing , A Stream that sweetly runs ; And praise the high and glorious King , That he the Channel turns 2 This way , to us in these dry Isles , I' th' solitary place , Sweet streams of water doe rise up , God doth pour forth his grace . 3 This makes our Wilderness rejoyce , It Sion doth make glad ; And Saints to sing with chearful voice , That mourn'd , and were so sad . 4 This River sweetly soaks the Earth VVhere-e're its streams do run , And plenteously he will pour forth His waters e're he 's done . 5 This River , O 't is very deep , The bottom none can know ; Fresh always doth its waters keep , And yet they over-flow . 6 Its Banks they are God's holy VVord , That is his lasting bounds ; Oh! where God doth his Name record , There are these waters found . 7 Over these Banks it will not go , Nor ever break them down ; VVhoe're they be who make a breach , They shall be overthrown . The Second Part. This River when it swiftly runs With an impetuous stream , It drives the Soul to Jesus Christ , O there 's no stopping them : 2 Trees that are planted by its side How sweetly do they grow ? Like Willows by the Water-course And Drought such never know 3 This River brings things from afar . The best Navigation Is in this River to set out , 'T will bring us to Salvation . 4 That Soul which doth imploy himself , And work herein each day , He shall be rich eternally , And a bless'd Scepter sway . 5 The Waters of this River are Excellent good to drink ; If thou dost taste , thou wilt no more Upon your sorrows think . 6 No Wines so rare , ne're cou'd compare With these Waters besure ; And such who do drink of them too , Ah! he shall live for ever . 7 Sing to the River , River of God , Let Sion much rejoyce ; O sing ye Saints with one accord To Christ with chearful voice . HYMN 76. The holy Spirit Waters of Life . Ezek. 36.25 . I will sprinkle clean water upon you . Joh. 7.30 . Out of his belly shall flow living water , &c. 1 THis River flows from God above , It from his Throne proceeds , And sweetly too this way doth move , It many millions feeds . 2 These Waters purge from filthiness , Come wash and be you clean ; It makes the barren Soul flourish , And spread his Branches green . 3 It 's cooling to a sweating Soul That Satan hunts about ; 'T will quench the fire of lusts within , It does allay our drought . 4 It makes the Seed of Grace to grow , It mollifies our Earth ; All such its influences know Who witness the new birth . 5 It heals the wounded Soul likewise , There 's no disease within But by these Waters cur'd have been , O drink , and drink agen ! 6 O come unto these Waters ye Who very thirsty are ! To all that come they are most free , O drink , and do not spare ! The Second Part. 1 Do not be foolish and mistake , To go to the wrong Well ; These Waters 't is that you must take , Which far , alas , excell 2 All Waters you can go unto ; Ah! would you healed be ? To Christ by his own Spirit come , And sickness soon will flee . 3 Ye Fools , what is 't that you do drink ? 'T is puddle-water base , It stinks , 't is filthy , God it loaths , O taste of his sweet grace , 4 And sinful joys will hateful be , And you will spue them up ; Come taste a little Water : See! Come try ! Take one small sup , 5 And you will say God's love , O 't is Most pleasant to your taste ! But the chief sweetness is reserv'd For us to drink at last . 6 O praise the glorious God above These Waters overflow ! Sing praise to Jesus Christ our Lord , And praise the Spirit too . HYMN 77. The Holy Ghost a Teacher . Luk. 12.12 . The holy Spirit shall teach you , &c. 1 VVE many things are yet to learn , Lord , we instructions need ; We fain would all thy Truths discern , And from all doubts be freed . 2 Some things be dark , and hidden are That we can't understand , And therefore , Lord , to make them clear By a most skilful hand 3 Thy Spirit hast ordain'd to be A Teacher unto us , All praise and glory unto thee For dealing with us thus . 4 He has all knowledge of thy Laws , And opens ev'ry thing , And can discover ev'ry flaw That up may seem to spring 5 VVi●hin our minds about the way VVherein we ought to go ; Out of a Book he teaches us The meaning he does show . 6 He did himself this Book compile , 'T was he who gave it out , And therefore can it open well , And Answer ev'ry doubt 7 Unto the ignorant and blind , If they his counsel take , God's Kingdom they at last shall find , And them he 'll perfect make . The Second Part. 1 He doth not teach to go astray From thy own written VVord , That 's not thy Spirit , nor the way , VVhich doth not just accord 2 In every thing we sure are VVith thy New Testament , Lord , all such Spirits we 'll not hear , By thee they were not sent ; 3 Thy VVord it is a sure Rule , O let thy Spirit come And witness too 't most graciously , And ev'ry Nail drive home . 4 Let all Convictions close abide Of sin and duty too , And let us find each promise firm VVhich unto us doth flow : 5 And we thy Praises will sing forth , And never go astray , VVhen in our Souls thy Spirit doth Tell us this is the way . HYMN 78. The holy Spirit like a Dove . Mat. 3.16 . And he saw the Spirit descending like a Dove , and lighted upon him . 1 DOwn from above the blessed Dove Is come ; Ah! shall he rest , Thou Holy and Eternal One , VVith me , O in my Breast ! 2 There let thy Spirit dwell , O Lord , VVho has a Dove-like Eye , Most quick to see ; before his sight All things do naked lye . 3 O he is innocent indeed , Most harmless , and most meek ; VVhoever would from wrath be freed , His nature they must seek . ● All such who are gentle and kind , Most humble in their heart , This Dove infus'd it in their mind , He did that grace impart . 5 Ah! he is swift as any Dove , And quickly can be here ; Though he descended from above , Yet is he ev'ry where . The second Part. 1 From sight of thy All-seeing Spirit O whither can we go ? His Eyes do search all places out , He walketh to and fro 2 Through the Earth , where can we hide ? O whither can we fly , Lord , from thy presence ? ' cause thou art Far off , and also nigh . 3 Shall we to Heaven mount alost ? Lo , thou art present there ! Or if we should go down to Hell , Ev'n there thou dost appear ! 4 Yea , should we take us Morning wings , And dwell beyond the Sea , There would thy right-hand have fast hold , And with us quickly be : 5 Nay , if we say the darkness shall Yet shroud us from thy sight , Alas ! the thickest darkness is To thee like to the light : Yea , darkness hideth not from thee , But night doth shine as day ; To thee the darkness and the night Are both alike alway . The Third Part. 1 Thy Spirit 's swift , he 's swift in flight , From him there 's none can fly ; VVe ever be , Lord in thy sight , Thou canst us soon supply 2 VVith all good things which we do need , And could we get thy VVings , VVe should mount up , from fear be freed , And hate earth's empty things . 3 Behold he 's come , an Olive-leaf VVithin his mouth we see ; God's wrath is o're , it is asswag'd , O therefore joyful be . 4 Let 's see thy face , and hear thy voice , And taste thy sweetest love ! O Souls ascend ! but O for Wings , The VVings of Noah's Dove ! 5 Then should we fly away from hence , Leaving this world and sin , And soon wouldst thou , Lord , reach thy hand , And kindly take us in . HYMN 79. The holy Spirit a Guide . Joh. 16.13 . He will guide you into all truth . 1 WE Strangers are , Lord in the world , Ah! 't is a wilderness , And many crooked ways there are , VVe therefore do confess 2 VVe want a Guide who skilful is , Thy Spirit , Lord , is come , No Guide like him be sure there is , O let him guide us home . 3 Thy Spirit points unto thy VVord , And shews where dangers lye ; Let 's yield our selves with one accord To him continually ; 4 And we shall all be rid of cares , And never lose our way ; He true Directions always gives , VVe may not go astray . 5 O well it is for us , O Lord , VVho naturally are blind , That we have such a Guide as this To stay our doubtful mind . 6 Then sing to him with heart and voice , No counsel like to his ; He will not leave us till he hath Brought us to lasting bliss . The End of the Third Part. PART IV. Containing SACRED HYMNS Illustrating the glorious Excellencies of God's holy WORD , and blessed Gospel . HYMN 80. God's Word is Light. Psal . 119.105 . Thy Word is a lamp unto my feet , and a light to my paths . 1 LIght is a pleasant thing to see , Thy Word true Light doth give , Nothing can , Lord , so pleasant be , 'T is that by which we live , 2 By which we walk , by which we work , And all things else we do ; All they who are without this light , Don't know whither they go . 3 Thy Word discovery , Lord , doth make , It manifesteth things ; From thence we do our judgment take , It Knowledge to us brings : 4 What once we were we know hereby How sad was then our state ; Sin 's filthy nature through it we ' spy , And it do come to hate . 5 The way of our Salvation too It doth discover clear , And how thou wilt be worshipped Whilst we do all live here . The Second Part. 1 Who the true Church is we may see , If thy good Word we heed ; And by it we the false Church know , Which filthy is indeed . 2 All things that needful are , O Lord , Unto eternal life , Is plain discovered by thy Word , Which ends all doubts and strife 3 That is , hath been a long time Amongst us here on Earth , About the Church , and Truth of God , But this all silenc'd hath . 4 Light hath a clearing quality , And by its heat things grow ; And by it too all Fogs do fly , Such influences flow 5 As doth revive and sweetly chear The Soul that drooping lies , They by thy Word , Lord , quickned are , And all their sorrows flies . 6 Light hath a shining quality , Thy Gospel shines so bright , That nothing can more glorious be In all thy Children's sight . HYMN 81. The Word of God like Gold. Psal . 19.10 . More are they to be desired than Gold , yea , than much fine Gold. 1 HOw precious is that Word of thine , Can Gold with it compare , When 't is all sacred , all divine ? No , there is nothing here 2 Like unto it , 't is of such worth , A little quantity Of it exceeds all things on Earth , Such glories in it lye . 3 Tho' Gold doth deck the outward Man , This doth the Soul adorn ; Thy Gospel is an Ornament , Nay , 't is thy Peoples Crown . 4 Gold doth make Vessels which are rare , Thy Word and Spirit do Make golden Saints beyond compare , And golden Churches too : 5 Yea , Candlesticks of beaten Gold Are formed out of it , Which glorious are , Lord , to behold , But will be rarer yet . The Second Part. 1 And as Gold is durable , so It will the tryal bear ; Thy Word is try'd , and will abide Whilst Heaven and Earth appear . 2 But O what pains do Mortals use To get a little Gold ! Which when 't is got , it flyes away , And it they cannot hold . 3 O then forbear and labour now For Gold that will abide , To lasting glory 't will bring you , And fill your Souls beside : 4 Which Gold could never do , nor shall , That cannot satisfie The Soul of Man , the thing 's too small , It can't its wants supply . 5 True peace and satisfaction is Only in God above ; His Word receive , and soon you will Be filled with his love . HYMN 82. God's Word compar'd to Milk. 1 Pet. 2.2 . As new born Babes desiring the sincere Milk of the Word , that ye may grow thereby . 1 ARt thou a Babe , tho' newly born ? What is thy Soul's desire ? Dost hunger for Milk of God's Word , And raise thy cry yet higher ? 2 As pretty Babes who want the Breast , How do they cry amain ! Ah! can thy Soul find no small rest Till thou dost Milk obtain : 3 Then know it is a sure sign Thou hast a heavenly heart , And God to feed that Soul of thine Will his sweet Word impart 4 To thee , that thou mayst grow thereby , O it is very good ; Milk nourishes and feeds the Child Better than other Food . 5 Stong Meat thou canst not yet digest , Milk's a Restorative ; God's Word restores decayed Souls , Nay , makes the dead alive . 6 Milk was a blessing choice of old , And with it Canaan flow'd ; Hast thou God's Word ? What Blessing then Better can be bestow'd 7 On thee , poor Soul , O prize it much , And on it always feed , T will strengthen thee , and make thee fat , And nothing shalt thou need . The Second Part. 1 Ye who are Lovers of sweet Milk , Will , will you now make haste ? O come and buy ! this doth excell ! We pray you Friends to taste . 2 If you were once born from above , Though but young Babes you were , You with this Milk would fall in love , And say it tasteth rare . 3 But whilest your evil nature is Corrupted thus with sin , And glutted are continually With filthy trash within , 4 You cannot relish this sweet Food , Your Mouths are out of taste , And therefore you don't find it good , But want it will at last : 5 But you who are God's little ones , What cause have you to sing , That you have plenty still of Milk , And every other thing . 6 O live to God , and sing again His blessed Praises forth , Who feeds , and doth replenish you , And strengthens all your Faith. HYMN 83. God's Word like strong Meat . Heb. 5.14 . Strong meat belongs to those that are of age , &c. 1 SOme of God's Children are grown up To such maturity , That they on Meat that 's strong can sup , In which great vertues lye . 2 Young-men and Fathers some there be Whose s●nses have been long In exercise , and therefore they Are stronger than the young 3 And little Babes , whose Stomach 's weak , And therefore cannot bear Nor take in dark mysterious things , Which elder Saints does chear . 4 It argues such diseased be Who unto years are grown , If such Meat with them don't agree , By which Christ is made known 5 More clearly to the Ear and Eye Than other Doctrins can , And therefore we say presently He 's a diseased Man. 6 Some base disease on him has siez'd , He 's under some decay , His stomach rises at God's Word , And puts it quite away . The Second Part. 1 But like as Meat that 's strong doth yield The better nourishmant , So such who can strong things take in , Are not so impotent , 2 Nor ne're so weak as others be , But harder work can do , And unto them continually Does sweeter comforts flow . 3 Small things do them not soon offend , But strengthned be to bear Such things that others startle at , And can't abide to hear . 4 O then ye Saints do you see to 't , Your weakness don't betray , Who have been long in Jesus's School , Yet stumbling-blocks do lay 5 In your own paths , and others too , And so expose God's Name To great reproach , but on your selves Do bring the greatest shame : 6 But let the strong bear with the weak In things indifferent , And let the weak more wisdom seek , Than from the strong to rent , 7 It is a blessed truth of God For which the strong contend , Tho' you being weak do yet not see 't , But may though in the end . HYMN 84. God's Word sweeter than Honey . Psal . 110.133 . How sweet are thy words to my taste ! yea , sweeter than Honey unto my mouth . 1 HOw sweet is Honey , and the Comb In which Honey i● found ! But , Lord , thy Word it do●● 〈◊〉 Its sweetness does abound 2 Beyond all things , though ne're so sweet , There 's nothing can it show , Nor set it forth unto its worth Of things which are below : 3 Nothing with it can once compare , O do but taste and try ; For none but such can ever tell What good in it doth lye . 4 If you to Honey add such things Which very bitter are , The bitterness it doth take off , Nay sweet it doth appear 5 Unto the taste ; so if you do With great afflictons meet , If God a Promise gives to you , The tryal will be sweet . 6 But though Honey so sweet is found , Yet some do it not love ; So none do find God's Word most sweet , But those born from above . The Second Part. 1 For the full stomach oft doth loath The Honey-Comb so sweet ; So carnal 〈…〉 count God's Word As poor and sorry Meat . 2 Honey is of a purging kind , God's Word it purges so , It doth make clean both Heart and Mind , The Life and Lip also . 3 O then be like the pretty Bee Which doth industriously From ev'ry Flower she can see Her self store with Honey . 4 And now ye Saints who sweetness find In God's most blessed Word , Sing forth his Praise with joyful Mind Joyntly with one accord . HYMN 85. God's Word Sword of the Spirit . Eph. 6.17 . And the Sword of the Spirit , which is the Word of God , &c. 1 O Lord , we hear War is proclaim'd , And we engaged are To fight with thee , and in these VVars , To take our proper share . 2 The Enemy is cruel strong , And will no quarter give ; And threatens us both old and young , VVe shan't much longer live : 3 Thou didst o'recome him formerly , He rallies up again . His scatter'd force , and we espy VVe fight must or be slain . 4 O let us have thy mighty Sword ! O there is none like it ! If in our hearts we have thy VVord , VVe 'll bring them to our feet . 5 A Sword all Souldiers must have on , So ev'ry Saint must have Thy VVord to fight with , or else they VVill soon their Souls inslave . 6 A Sword doth not only defend The Souldier in the Field , But by it he makes Foes to bend , And unto him to yield : 7 So doth thy Word , O holy Lord , Save us , and yet annoys , All cruel Foes , it brings them down , Nay them it quite destroys . The Second Part. 1 It a two edged Sword is too , It wounds always with one , And with the other it does heal Likewise e're it has done ; 2 By its sharp threats it wounds the Soul , But turn it then again , It 's Promises does make us whole , And eases every pain : 3 It will cut off an hand or foot , Dismember the old Man ; If we do not destroy his Life , We live , Lord , never can . 4 Wounds of a Sword do mortal prove If once it pierce the heart ; So let thy Word , Lord , hit our sin , A mortal wound impart . 5 A Sword doth often fright a Foe , So that he cowardly Beholding it , away doth go , Nay , swift perhaps does fly ; 6 Even so that Soul who hath thy Word Drawn always in his Hand , Doth make hi● Enemies to run , A Battel will not stand . The Third Part. 1 Thy VVord is a victorious thing , A VVeapon which oft does Such execution by thy strength , Great Armies it o'rethrows . 2 It must be us'd with greatest skill , And by a pow'rful hand ; 'T is by thy Spirit we do kill All Foes who us withstand . 3 No Hand but that this Sword can wield , The Spirit gives the blow , VVe by them both do win the Field , And Enemies o'rethrow . 4 The Spirit doth thy VVord explain , 'T was forg'd and given forth Even by himself , and therefore he The chiefest glory hath . 5 The efficacy of thy VVord , Does in thy Spirit lye , It an impression ne're will make , If he don't it apply . 6 All praise do ye give unto God VVho do its power feel ; Ah! 't is a Sword that doth excell The richest made with Steel . The Fourth Part. 1 Ye Saints hold fast besure your Sword , and rather die o' th' spot Than to be cheated of God's VVord ; For should it be your lot 2 It for to lose , you naked are And will become a prey Unto the bloody Church of Rome The very self same day : 3 And see you have skill it to use VVhen you with Foes do meet , Or else you never will prevail To bring them to your feet : 4 And always bless the holy God VVho doth to us afford The blessed Scriptures of Truth , Prize it with one accord . HYMN 86. God's Word like a Glass 2 Cor. 3.18 . But we all with open face beholding as in a glass , &c. 1 How prone are people generally To look into a Glass , But will not look into God's VVord To see their woful case . 2 There may they see how foul they be , How loathsom in God's Eyes , VVhilst in their sins they do remain , Like Swine in filthy Sties . 3 A Glass it is a medium fit Persons to represent , So in thy VVord we may behold Our God Omnipotent ; 4 Therein his rare Perfections shine , Yea , his illustrious Face , In all his glorious Attributes , His Goodness and his Grace , 5 VVe in thy VVord may these behold Beyond what we do see ; Those VVorks of thine , Lord , can unfold , Or do make known of thee . 6 Here we may see the Father clear , And Son in glory shine ; Here doth the Holy Ghost appear , And all alike divine . The Second Part. 1 A Glass , that 's true , doth represent A Man's own nat'ral Face , But he away goes , and forgets VVhat kind of Man he was : 2 So they who only hear God's VVord , And the same do not do , The Holy Ghost to such compare , Which doth their folly show . 3 A Glass is us'd dress the Head To put on their Attire ; Come , dress your selves by this rare Glass , To raise your beauty higher . 4 Here you may see what still you want , The which you must have on ; Here may you see how fair you be , That Grace doth sweet adorn . 5 You wanton Ones , for shame leave off Your evil habits , who Spend so much time in looking in Your Glasses ; Sinners know . 6 Your Glasses will in the last day As Witnesses arise Against you in judgment severe , Such folly in it lyes , 7 That nothing can more hateful be Such precious time to spend , To dress a filthy Head that must Be eat of Worms i' th' end , 8 Whilst your poor Soul has nothing on But stinking Rags most vile , And is neglected and forgot By you too all the while . HYMN 87. God's Word compared to Rain . Deut. 32.2 . My Doctrine shall drop as the Rain . 1 LOrd 't is a droughty time we see With us , alas , within , Our moysture seems all dried up By Lust , that fire of sin . 2 O thou who dost command the Clouds , Shall now thy Showers fall ? Shall Rain pour out on barren Hearts ? And Dews distill as small 3 Upon the sweet and tender Herb , That so the one may be Made soft with Rain , and th' other Refreshed be by thee ? 4 The Rain falls at thy dread Command A Shower here and there ; 'T is as thou dost , O Lord , appoint That we of Blessings share ; 5 That we enjoy thy precious Word , Whilst other barren lye , Who hardly have one drop of Rain Their wants for to supply . 1 The former Rain was poured out , It was a mighty shower ; So shall the latter Rain come down Before this day is o'er . 2 A little at one time , again We have a little more ; Thus doth thy Word like unto Rain Refresh thy blessed Poor . 3 Rain makes the Earth both fresh & green , And ev'ry thing to grow ; T is by thy Word and Spirit ; Lord , We thrive and flourish do . 4 There 's none can stop the Rain that falls , If thou Commission give , Thy Word shall come upon us all , Thy Grace shall make us live . 5 Let sin and Devil do their worst , Thy Word shall not return Unto thee empty , it prosper shall , For thy Will must be done . The Third Part. 1 Thy Ministers are like to Clouds Who do the Rain retain ; Of them thou dost make equal use To pour it out again . 2 O let us then cry unto God His Clouds may all be full , Not empty ones which hold no Rain , But do deceive the Soul , 3 And pray that we may always have Rain as we do it need , That Grace may grow , and in us all Spring up like to choice Seed , 4 And praise the glorious God above Who doth such Blessings send ; If we his Mercies do improve , Our days will joyful end . 5 'T is a sore Judgment when the Lord Doth stop the Bottles of Heav'n , But O 't is worse when God's good Word And Blessings are with helden . 6 We wisk away , our glory fades When God his Word denies , Or doth with-hold his Blessings from 't , Both Faith and Hope then dies . 7 O look to God , remember him From whom your Fruit doth flow ! If you are fruitful , sing his praise , And live unto him too . HYMN 88. God's Word compared to Dew . Deut. 32.3 . My Speech shall distill as Dew . 1 AS Dew doth insensibly fall , So doth God's gracious Word Invisibly op'rate in us , As we have often heard . 2 How sweet are Dews unto the Herb , It makes them richly smile ; So doth thy Word bedew oft-times Thy own true Israel . 3 It makes our Graces to send forth A rare and fragrant scent , Which doth delight the holy One , The Lord omnipotent . 4 But Dews will not , Lord , always do , Mens hearts so barren are ; Some soaking showers they must have , If any Fruit they bear . 5 All praise and glory unto God Who wisely orders things , That as our wants and needs appear , His Mercies flow like Springs . HYMN 89. God's Word choice Treasure . 2 Cor. 4.7 . But we have this treasure i● earthen vessels , &c. 1 THy Word is treasure very rare , For we do often see Thou dost to Gold the same compare , And things that glor'ous be . 2 It is , Lord , of so great a worth No Man can comprehend , Nor Tongues of Angels set it forth , All Riches does transcend : 3 Ah! such is thy most holy Word , Through it thy precious love To us conveyed is , O Lord , This doth the matter prove 4 That which the best and wisest Men Esteem'd above all things , And is the channel that let 's in The joy of divine Springs ; 5 And doth enrich the Soul of Man , And that eternally ; The worth of it there 's no one can Express assuredly . The Second Part. 1 Some treasure that in bulk is small , Yet doth in worth excell ; Such is thy Gospel , blessed Lord , Thy People know it well . 2 One Promise is more worth than all The Gold which the World hath ; If thou dost give it , then we shall Say , What is all the Earth 3 When unto it compar'd it is ? This Treasure does delight The Souls of Saints , and makes them sing To thee both day and night . 4 It hath such influence on the Heart , As earthly Treasure here , That on thy Word we meditate , Because our hearts are there 5 Where our chief Treasure even lyes , On that the heart is set , And hence it is they it esteem 'Bove their necessary Meat . 6 This makes Men great and honourable , Because much Treasure have ; This also frees from care and trouble , And does not us inslave 7 To Dunghil-Earth , as Treasures do , It raises Souls above All things that are , O Lord , below , To joy in thy sweet love . The Third Part. 1 Treasure in Earthen Vessels is Often laid up by us , And we know very well , so 't is The Treasure 's ne're the worse : 2 Ev'n so altho' thy Gold is found In Ministers so mean , The worth of it doth still abound , Though some do not esteem 3 Of it , because the Vessels are Despis'd ; but there 's a day When they shall glorious appear , And golden Scepters sway . 4 O prize God's faithful Servants then , Who do inrich your Souls ! O value them above all Men , And be no longer Fools 5 To grieve them , and to wear them out By any means , if ye Would ever , in the Judgement-day Christ's face with comfort see ; 6 For as you ' steem or dis-esteem True Preachers of God's Word , Christ looks upon 't as done to him , Like measures will award ; 7 And you whom God doth Vessels make His Treasure to retain , See that you seek his Praise always , And don't his Glory stain . HYMN 90. God's Word compar'd to Fire . Jer. 23.29 . Is not my Word like Fire . 1 THy Word it doth illuminate , It giveth forth sweet light , And also from it we have heat , Our Graces to excite . 2 Thy Word , like Fire , doth consume Our filth and dross within ; What is combustible does waste , It siezes on our sin . 3 Fire is of an ascending kind , It mounts things up aloft ; So they mount up in heart and mind , Who by thy Word are taught ; 4 As fir'd are by thy own Spirit , Thy Word without that , Lord , Will never burn , nor raise our hearts ( As we have newly heard . ) 5 Fire will melt and soften things That hard are naturally ; 'T is by thy Word and Spirit we Do with thy Will comply . 6 'T is that which bends & makes us yield , And humbles much the heart , Which naturally was proud and vain , And too obdurate . The Second Part. 1 Thy Word it quickens and revives , Like Fire it does chear ; It consolates and makes such warm Who to it do draw near : 2 For they who to it will not come , No profit can receive ; So such who do reject thy Word , Their Souls shall not live . 3 Fire will penetrate and pierce , There is no secret place Within the Soul , but thy Word will Most quick and swiftly pass . 4 It doth the very Thoughts discern , Nay it divides between The Soul and Spirit of a Man , To sever both from sin . 5 And Fire is used to lay waste Houses where Rebels hide , Ev'n so thy Word doth quite consume The House of Lusts and Pride . 6 Man with vain hopes a House doth raise , And vaunts himself each day ; But when thy Word doth sieze on him , His House consumes a way . 7 All his vain hope he had before , It is consum'd and gone , And a new Temple up is rais'd For the most holy One. The Third Part. 1 Take heed , ye Sinners , you don't quench God's Word , that fire within ; Nor lesson not its burnings if You would not die in sin . 2 If you will sin and have your Lusts , Whatever Preachers say , Then down to Hell be sure you must , When Death takes you away . 3 Ah! there 's another Fire know , If this your filth don't waste , Into Eternal Fire then you Shall all be thrown at last . 4 Consider is 't not better far That sin consumed be , Yea , all beloved sins and lusts , Than damn'd eternally . 5 You that do find the work 's begun , That there 's a spark of Fire Kindled in your Souls , O let it burn , And raise its flames up higher ! 6 O 't is , Soul know , a sacred spark , 'T is Fire all divine ! And God be sure has kindled it In that poor Soul of thine . The Fourth Part. 1 Consider God's design herein Is to soften thy heart , And to cement thy Soul to him , And Saving-grace impart : 2 And if it should be quench'd in thee , It lyes not in thy power To kindle it , and God in wrath May also give thee over , 3 And never more renew that work , But let thee quite alone , In all thy sins to take thy swinge , Until thy Soul is gone . 4 But ye who are the Saints of God , As this is Fire divine ; So let Devils strive and do their worst , It in thy Soul shall shine ; 5 Though not always to such degree Your sin deaden may , And therefore see you careful be To cherish it each day ; 6 And sing God's praise continually , Who makes the Fire burn , And pray that he would blow it up , Till all your work is done ; 7 And also cry unto the Lord This Fire to kindle round about , And sweetly burn in ev'ry place , And never be put out . HYMN 91. God's Word comp . to a Hammer . Jer. 23.29 . Is not my Word like a Fire , and like a Hammer , to break the Rock in pieces ? 1 ROcks they are hard to work upon , Yea , ' gainst a mighty Hand ; The hardest Flint or Pebble-stone Whole , long it cannot stand . 2 If thou , O Lord , art pleas'd to take The Hammer up and strike , Thou wilt Impression quickly make , Though none can do the like . 3 There 's none can break our flinty Rock Besides thy self alone ; Alas , our power is too weak To break such hearts of stone ! 4 What can the Hammer do , O Lord , Thou the great Agent art ; The Instrument , that is thy Word , O smite upon the heart , 5 And make it yield ! and square it then For thy own bless'd design ; Thy Image on it , Lord , cut out Most holy and divine ; 6 And fit it for thy building too , O set it in its place , And life infuse into it so That it may shine with Grace . The Second Part. 1 O let it be well polished , And it also unite Unto thy building , there to be A Jasper-stone most bright , 2 That it may suit and well agree With the Foundation stone , Which is of Gold , no Diamond More glorious ever shone ; 4 And then shall we , when thus we be Into thy Building laid , Have cause to sing unto our King By thy eternal aid . 4 This Hammer of thy blessed Word Must drive the Nail quite home , Or else Convictions will not stick Whenever they do come : 5 The Precept , Lord , will not abide , Nor Promise fast'ned be ; Nor no Conviction last in us , Until drove home by thee : 6 But since we find they fasten'd are , Let us sing forth thy Praise ; And since thy Word so precious is , Let us its Glory raise . HYMN 92. Hymns on the Divine Authority of the Sacred Scriptures . 1 THe sacred Scriptures are sublime , Although mysterious be ; Their Matter shews they are divine , Nay , their divinity 2 Is seen by what they do treat of , Or unto us make known , There we do read of great Jehovah , The high and lofty One , 3 Of his dread Essence , nature pure , And of the Vnity Between the Father , Son , and Spirit , Or holy Trinity ; 4 There do we read of his great works Who did this World frame ; How out of nothing by his Word All things at the first came . ● There we may see and wonder too ●ow infinite Wisdom shone W●th ' glorious compact made between The Father and the Son , 6 In finding out , and bringing in A way for to unite Justice and Mercy , that so they Might equally shine bright . 7 Here Justice doth with Mercy meet Like an endeared Brother ; And Mercy doth God's Justice greet , And both do kiss each other . 8 From hence ye may see cause to sing Th' Eternal One's high praise ( In bringing in of Jesus Christ ) With thankful hearts always . The second Part. 1 Th' Antiquity of Scripture show That they are most divine ; For no Writings did the World know So soon as they did shine . 2 This was the first and chiefest Book That e're was made , or pen'd ; O therefore love in it to look , Though you can't comprehend 3 The Mysteries that lye therein Hid from all carnal Eyes ; Yet since it hath so ancient been , O see these lines ye prize ! 4 Their Royal descent from God alone Also does plain appear By their high Style and Majesty , That shines in them most clear . The Third Part. 1 The holiness which they promote To such a high degree , May clearly ev'ry Soul convince Of their Authority : 2 So pure and perfect is God's Word It silence may all them Who it oppose , and Saints from hence It love and much esteem . 3 This is the cause wherefore they love God's Words better than Gold Or Jewels rich , which are esteem'd By most who them behold . 4 They see God's Precepts are most just , It doth all sins descry , And ev'ry Lust and false way they Hate therefore bitterly . 5 Th' admirable and sweet consent , And blessed harmony That 's in the whole and ev'ry part Shews their divinity . 6 The credit of their Pen-men too , Whom none could ever charge With the least forgery or guile , Doth prove to us at large , 6 That they from God alone proceed , Who did their Souls inspire In writing all they written have , That Grace we might admire . The Fourth Part. 1 Their Prophecies accomplish'd were , ( Which shews they are divine , ) Exactly as to time and thing , To matter and design : 2 And the Miracles which were wrought These VVritings do confirm , Must needs also herein be brought , To shew from whence they came . 3 The preservation they have had Was strange and marvellous , And to their truth doth glory add For to be priz'd by us . 4 The great success with which they met In midst of bitter Foes , And how their power has prevail'd , Their lasting glory shows : 5 The VVorld by a few Fishermen , By this most sacred Word , Without the help of carnal force , VVere turned to the Lord. The Fifth Part. 1 The harmony and joynt consent Of holy Men and good , And Martyrs who seal'd to the Truth Of them with their dear Blood , 2 Do shew their great veracity , And may all Men convince They came from God , therefore we must Bear up in their defence 3 Against all such who them oppose , Or count them not divine ; For doubtless in all wise Mens sight By these their glory shine . 4 The Evidence unto the heart VVhich to good Men they give Of God's great love , who doth impart To all who them receive 5 ( In life and power ) his Image clear : Bringing the old Man down , Renewing of their inward Man , So that they can't but own 6 The work which by this Word is wrought brought On them to be divine ; Thus from these hints which we have Gods VVord doth glorious shine . 7 The very Heathen witness bear As to Matter of Fact , Touching such things Scriptures declare That God and Christ did act . The Sixth Part. 1 Berolus , as Josephus shews , Doth mention Noah's Flood ; And * Pliny , with some others , speak How the most mighty God 2 Did Sodom turn by dreadful Flames Unto a dismal Lake : Of Moses and his VVonders too VVe find the Egyptians speak 3 In their Records ; yea , the Chaldeans And Grecians own the same : And others shew with what high hand Israel from Egypt came . 4 The Star which at Christ Jesus Birth To th' VVise-men did appear , Pliny and Calcidius both Most plain and full declare . 5 But there 's no need of Man's Record , To Men we do not fly ; The witness of the glorious Lord Is full of certainty . HYMN 93. Scripture can't be broken . Joh. 10.35 . And the Scripures cannot be broken , &c. 1 THe Scripture broken cannot be , Let Men think what they will , Such , such is their veracity , God will his VVord fulfill . 2 VVhatever thou , O Lord , hast said , Accomplished shall be ; No Promise past , nor Threat delay'd , No Soul shall ever see ; 3 Because they are Diuine we know , Of such Authority , That they from thee alone do flow , VVho will not , cannot lye . 4 Let Saints therefore rejoyce and sing , For they from hence may see Great comfort unto them does spring To all eternity ; 5 For what thou hast , Lord , promised To such who do believe , As 't is contained in thy VVord , The same they shall receive : 6 But wo unto all wicked Ones , Their doom appears hereby ; For if they live and die in sin , In Hell they all must lye . 7 All praise to thee , O God , alone , VVhose VVord we know shall stand ; Let all such sing who it believe , And yield to thy commmand , 8 VVho will do all , and do no more Than written they do see , These , these shall sing , and thee adore Unto eternity . HYMN 94. God's Word establ . in Heaven . Psal . 119.89 . For ever , O Lord , thy Word is settled in Heaven . 1 IN Heaven , Lord , where thou dost dwell Thy VVord's establish'd sure , And shall to all eternity Fast graven there endure . 2 From age to age thy Truth abides , As doth the Earth witness , Whose Ground-work thou hast laid so firm No tongue can it express . 3 Go too therefore ye foolish Men , Depart from me , Be gone ; For God's good Precepts we 'll obey , Nay , keep them ev'ry one . 4 What thou hast promis'd , Lord , perform , Till Death doth seize on me ; Ner'e let my hope abuse me so As to distrust in thee . 5 Uphold me and I shall be safe For ought they do or say , And in thy Statutes pleasure take , O Lord , both night and day . 6 Thou hast trod such under thy feet VVho do thy Statutes break ; For nought avails their subtilty , Their counsel is but weak . HYMN 95. Vertue and Power of Scripture Psal . 119.8 , 9 , 10 , 11. 1 THy Covenants are very deep , And full of things profound ; My Soul therefore thy Word will keep When they are try'd and found . 2 When Men enter into thy VVord , They find a Light most clear ; Tho' Fools , yet they , Lord , shall not err VVhen they to it adhere . 3 The VVord of God most perfect is , His Testimony sure ; Converting Souls , and making wise The simple and obscure . 4 The Statutes of the Lord are right , And fill the heart with joys ; The Precepts of the Lord are pure , Enlightning the Eyes . 5 The Fear of God is clean also , And doth endure for ever ; The Judgments of the Lord are true , And righteous altogether . 6 Yea , more than Gold , than much fine Gold To be embrac'd alway ; The Honey and the Honey-comb Are not so sweet as they : 7 They are thy Servants Monitors , How he his life should frame , And great Rewards is there for them VVho do observe the same . HYMN 96. Profit of the Scriptures . Joh. 5.39 . Search the Scriptures . 1 SEarch the Scripture , by which ye think Eternal Life to have ; And those are they that testifie Of Him that came to save ; 2 For what of old was given forth VVas for our learning penn'd , That we by Scriptures comforted Might hope unto the end . 3 The Prophecy came not of old By Man 's own private will , But holy Men of God foretold By Heavn's inspired skill : 4 Then to the Law and Testament For they that speak not right , And as this Word doth represent , In them there is no light : For Scripture , sacred Verities Came all by Inspiration , Able to perfect and make wise , Through Faith , unto Salvation . HYMN 97. The Excellency of the Gospel . 1 BLessed be God that we were born Under the joyful sound , And rightly have Baptized been , And bred on English ground , 2 Where God most gracious doth appear , And does pour forth his Grace ; The lines are fallen unto us In a most pleasant place . 3 " We might have been dark Pagans all , " Or veiled like each Jew , " Or cheated with an Alcoran " Amongst the Turkish crew . 4 Dumb Pictures might we all ador'd , Like Papists in Devotion ; And with Rome's Errours so been stor'd , To drink her deadly Potion . 5 We might have liv'd in shades of night , And ne're have known good days , But thou hast sent us Gospel Light To thine eternal praise . 6 The Sun which rose up in the East , And drove their shades away , Hath sent his Light unto the West , And turn'd our Night to Day . 7 Blessed be God for what we see , Our God for what we hear ; Sweet News of Heaven , Lord , from thee Sounds daily in our Ear. The End of the Fourth Part. PART V. Containing SACRED HYMNS Setting out and illustrating the transcendent Excellencies of the GRACES of the HOLY SPIRIT . HYMN 98. Grace compared to Salt. Mark 9.50 . Have Salt in your selves . 1 HOw unsavoury , O Lord , are things , Unless they salted be ! And so indeed were all our Souls , Till seasoned by thee 2 With thy most sweet and precious Grace , That is the Salt whereby We sav'ry do become , O Lord , Thy Salt , O then apply . 3 Salt is of such a quality That it doth search each part Of Flesh , that it is laid upon , So Grace searches the Heart : 4 The Spirit searches all deep things , Yea , the deep things of God ; It will find out what sin in us Doth still make its abode ; 5 And then ( like Salt ) doth purge it out , 'T is Grace which purifies The heart and life , there is no doubt But such , like vertue , lyes 6 In that most precious Grace of thine , O then let 's look and see Whether we search'd and purged are , And then sing praise to thee . The second Part. 1 Salt doth preserve , 't is evident , Both Meat and other things , Else they 'll corrupt and quickly taint ; Like Vertue also springs 2 From thy good Grace , 't is that , O Lord , Which doth preserve from sin All graceless Sinners odious stink , So filthy are within , 3 That all their inward parts corrupt , And they like Carrion lye In a vile Ditch , or Common-shore , In their iniquity . 4 But such in whom Gods Grace is wrought , Grace does their Souls preserve From sin , in heart , in life , in thought , Uprightly God to serve . 5 Most sweet are they and savoury To God and unto Men , And all their works they have perform'd By Grace have season'd been . The Third Part. 1 Salt is of universal use , There 's nothing Men want more ; Without God's Grace there 's none can live , Let them be rich or poor . 2 Such absolute need have we thereof , Without it can't live here A holy life ; nor can we stand When Jesus doth appear . 3 All ranks of Men both high and low , Both Kings and Peasants too , Must salted be with Grace on Earth , Or down to Hell must go ; 4 In ev'ry state , where-er'e they be , By Sea as well as Land , They Grace do need continually If sin they would withstand : 5 Our speech , and all that we do say , Must season'd be with Salt ; Or else our words and breath will stink , And all be good for nought . The Fourth Part. 1 Salt , Naturalists do oft declare , Is good against the stings Of Serpents ; and does Worms destroy Which from Corruption springs . 2 Grace is a sovereign remedy Against the sting within ; And kills the Worm of Conscience too , The product 't is of sin : 3 Sin is a thing most venomous , A sting it is likewise Of the old Serpent , and 't is worse Than what in Poyson lyes : 4 This kills the Soul and Body too , And poysons ev'ry part ; And doth corrupt each faculty Of ev'ry Sinners heart . 5 Salt was of use under the Law ; For ev'ry Sacrifice Must salted be , and so must we Before All-seeing Eyes : 6 Yea , ev'ry Prayer and Offering That 's offered up on high ; Your Duties all must season'd be With Grace continually . 7 But other Salt , if Meat do stink , It can't it sav'ry make , But Grace will such recover who Most filthy ways do take , 8 And in God's Nostrils loathsom are , Yet Grace will sweeten them ; Nay , they will such a savour bear He 'll highly such esteem . The Fifth Part. 1 But we , alas , do often see Salt lose it's savour may ; Or things may over-salted be , If too much on they lay : 2 But Grace in both these things excells , Its savour cannot lose ; Nor can we have of it too much , Most savoury are all those 3 Who most are salted with this Salt , O therefore loudly cry For Grace good store , and do not fear , God will your wants supply . 4 Then sing forth Praises to the Lord With Grace in all your hearts , And see that you well-season'd are In all your inward parts . HYMN 99. Truth likened to a Girdle . Eph. 6.14 . And having your Loyns girt about with Truth , &c. 1 TRue Grace , and true Sincerity Is like a Girdle rare , Which some about their Loins do love Continually to wear . 2 Like as a Girdle cleaves to Men , And doth them compass in ; So Grace should cleave unto our Souls , To keep us from all sin . 3 We in the bonds of Truth and Grace Should evermore abide , And never from God's Grace and Truth Go back , nor turn aside . 4 And as a Girdle strengthneth The Loyns of ev'ry one , So will this Girdle of Truth also All such who have it on . 5 If you in the true Doctrine are , And in sincerity Do firmly stand in every Truth , Small weakness you 'll espy 6 To be in you , for strength you 'll have , If that your hearts be found ; And every Gospel blessed Truth Be evermore your bound . The Second Part. 1 The Souldier in the days of old His Armour did gird on , And then compleatly harnessed Was he to look upon : 2 So must the Christians Armour be Girt with sincerity , What will Mens Faith , or Righteousness , Or Hope else signifie , 3 If they are not upright in heart , And Truth is not their bound , They Hypocrites be sure will then ( If so ) at last be found 4 To have the Loyns well girt , denotes That Preparation we Unto the Battel ought to make , So ready must we be 5 For to encounter or engage With all our cruel Foes , To have our Armour girt with Truth , And then need fear no blows . The Third Part. 1 Girdling also service denotes , Let Loyns be girt about ; And let your Lights be shining too , And let them not go out ; 2 That ye may on your Master wait , Whose coming doth draw near ; Be ready therefore every Saint , O now your selves prepare ! 3 Let ev'ry thing in truth be done , And Grace the Girdle be ; And then with joy shall ev'ry one Their blessed Master see . 4 A Girdle is an Ornament , It fastens all together , And covers Joynts the Armour hath That Men cannot tell whether 5 'T is all one piece , or 't is in parts , It doth them so unite ; Thus doth Uprightness us adorn , That in Jehovah's sight 6 There seems no flaw , nor no defects , Uprightness covers all ; God doth that Soul who is sincere , A perfect Christian call . The Fourth Part. 1 Come , art thou low , of mean descent , And of ignoble birth ? Grace covers this deformity , Its glory so shines forth : 2 Or art thou lame , or outwardly May blemishes be seen ? Yet Grace doth cover this defect , Thy Beauty 's great within : 3 Or art thou poor , and so art brought Unto contempt and scorn ? Sincerity doth make thee rich , Nay more , to be high born . 4 May be thy parts and gifts are small , And hence Men thee dispise ? Sincerity hides this in all , In this thy Glory lyes ; 5 For Grace excells the greatest Gifts , Gifts may to Man commend ; But Grace commends thee now to God , And so 't will in the end . The Fifth Part. 1 Soul , hast thou worse defects than these , Infirmities within ? Sincerity doth God so please , It covers all thy sin . 2 He it esteems so as if thou Hadst never broke his Law , And through Christ's Righteousness he doth In thee behold no flaw . 3 O get this Girdle on , ye Saints , It glitters more than Gold ; It never can besides be lost , And doth its Beauty hold 4 As fresh as 't was when first put on , O bless'd Sincerity ! How glorious art thou ! how dost thou Snine in Jehovah's Eye ! 5 See then that ye the Truth hold fast , And with it girted be ; Then no delusion needst thou fear , Nor cursed Heresie ; 6 But the right Girdle take be sure , And not the counterfeit , The true by this you may descry , Christ's Truth is stampt on it . 7 It with the written Word agrees Exact in ev'ry thing ; If all Christ's Precepts you don't own , Contempt on you 't will bring . 8 That Girdle will not hold but break , Though you may seem sincere So far as you cleave unto Truth , Yet will at last appear 9 A false Professor , ' cause you have Some blessed Truth withstood , Into which you did Light receive , But not obey it wou'd . The Sixth Part , with Psal . 117. 1 Each Truth of God , O it is pure , God's Truth doth make us clean ; It frees our Souls also for ever , Such glory in it 's seen . 2 Strong is the Truth you all will say , This Girdle then is strong ; O buy it , Souls , whilst 't is to day , 'T will fit both old and young . 3 God's Saints did suffer grievous pain , Great tortures did endure Before they would part with the Truth , Such peace it did procure 4 Unto their Souls who faithful were Unto the Truth alway ; O it will make you holy , bold In the great Judgment-day . 5 Now let all Nations of the Earth Their great Creator praise ; Nay let the people all sing forth His mighty Name to raise ; 6 Whose Kindness's great unto his Saints , His Mercies ever sure ; O praise ye him for his bless'd Truth Which doth abide for ever ! HYMN 100. Breast-plate of Righteousness . Eph. 6.14 . And having on the Breast-plate of Righteousness , &c. 1 O Lord , we Souldiers are , and we Must fight , or else be slain ; O let us all well armed be , For Foes come on amain ! 2 And since our Enemies do aim To hit us on the Breast , Thy blessed Breast-plate let 's have on , For that will hold the test . 3 'T is righteousness that will secure Our Souls from ev'ry wrong , And 't will also , O Lord , endure As well as it is strong . 4 There 's no engaging in these Wars Without a Righteousness ; This Breast-plate scatters all our fears , Who do thy Name profess . 5 A Breast-plate 't is that doth preserve The Body's chiefest part ; 'T is Righteousness which , Lord , doth save Our precious Souls and Heart . The Second Part. 1 A Breast-plate doth the Souldier chear , It makes him very bold ; So Righteousness doth make us all Our Sword with courage hold , 2 And not to fear i'th'day of evil What any man can do ; Nay we hereby withstand the Devil , Who doth great malice show . 3 O then , ye Saints , see you maintain A good and holy life , And soon thereby you will obtain An end of all that strife 4 With which you meet from Foes without , And also from within ; O know it is God's great design To purge you from your sin ; 5 And that you holy should all live , And hence 't is you have Grace ; The Seed of Holiness is sown , And it will grow apace , 6 If under God's shinings ye sit , And he his Rain doth send , Then will your Righteousness break forth , And peace will flow i' th' end ; 7 And of God's Goodness ye shall sing , And lift your voice on high , And happy be when God doth bring You on Death-Beds to lye . HYMN 101. The Shield of Faith. Eph. 6.16 . Above all things take the shield of Faith. 1 FAith is a Grace that God hath wrought In us who do believe ; If it be strong , we need not care What Gun-shots we receive 2 From Satan , who his fiery Darts Continually lets fly ; Ah! 't is our Shield to save all parts , Whatever danger 's nigh . 3 A Shield is turned ev'ry way , That so no Dart may wound ; And we by Faith , as with a Shield , Are compassed quite round . 4 The Will and Judgment it secures , And doth Affections keep Warm unto Christ , and Conscience too , It saves from drousie sleep . 5 A Shield preserves the other part Of Armour we have on ; So Faith secures every Grace ; That hurt be done to none . 6 Christ's Righteousness very pure , To that 't is we must flee ; And unto us by Faith 't is sure , And this by Faith we see . HYMN 102. Faith more precious than Gold. 1 Pet. 1.7 That the tryal of your Faith , which is much more precious than Gold , &c. 1 BY Faith we do on Christ depend For all that he hath done ; By Faith we do to God ascend With many a bitter groan : 2 And we receive what we do want , When we by Faith do cry ; Faith doth sustain each drooping Saint , And all their needs supply . 3 Gold is a thing that has the Name Of things that precious are ; For Preciousness Faith has the same , With which Gold can't compare . 4 Tho' Gold is precious when 't is try'd , Yet tried Faith exceeds The finest Gold , 't is more in worth , And does supply all needs : 5 'T is more desirable far than Gold , O with it fall in love ! And as hid Treasure seek it do Of God , through Christ above . 6 Gold by the Touch-stone must be try'd , So you must try your Faith ; No Touch-stone but God's blessed Word Is there in all the Earth . HYMN 103. Hope an Helmet . 1 Thess . 5.8 . And for an Helmet the Hope of Salvation . 1 HOpe is a precious Grace , O Lord , And fixed it must be Upon thy self most patiently , No other Hope have we . 2 'T is not on Gold , nor length of days , Nor on things here below ; But 't is on Jesus Christ alone , From whence all Help doth flow : 3 And like a Helmet 't is we find That doth preserve the Head ; Hope stays on thee , always our mind , When we are hard bested ; 4 And as a Helmet fearless makes A Souldier in the Field ; So hope of glory makes us all Resolve we ne're will yield 5 To Satan , nor to other Foes , When we with them do meet ; Nor need we fear their cruel blows , If we have this Helmet , 6 Since we compleatly armed are , Even from head to foot , Our head-piece makes us to appear Both fierce and very stout . 7 This Helmet will us never fail If that we have it on ; The Soul it is , it doth preserve Till all our dangers gone . HYMN 104. Hope compared to an Anchor . Heb. 6.19 . Which Hope we have as the Anchor of the Soul. 1 THis World 's a Sea , our Soul 's a Ship With raging Tempest tost ; And if she should her Anchor slip , She doubtless will be lost . 2 Thou , Lord , our skilful Pilot art , Thou know'st all Rocks and Sands ; Our Seamen are our Faculties , Which must do thy commands . 3 Faith like a Cable doth appear , Hope is our Anchor sure ; And if right cast , we need not fear We shall each Storm endure . 4 Repentance like a Bucket is To pump the water out ; For leaky is our Ship , alas , Which makes us look about . 5 Thy Graces are our blessed Fraight , And Heaven is our Port ; Thy Spirit , Lord , must fill our Sails If e're we bid fair for 't . The Second Part. 1 Lord , still the Seas , alas , they swell , And very tempestuous are ; Our Compass is thy Holy Word , By that 't is we must steer . 2 Lord , thou hast power o're the Seas , Let us not calmed be ; And when the Waves do roar and swell , Let 's cast our Hope in thee . , 3 Which like an Anchor doth take hold With that within the Veil ; And if right cast , we may be bold , Our courage shall not fail . 4 We for our Anchor have a Rock That is most firm and sure , And thou wilt us , Lord , ne're deceive , But will our Souls secure . 5 Let Hope be fixt on Christ our Lord , And on thy Covenant ; Thy Promises also afford Relief to ev'ry Saint . 6 Christ's Death and Resurrection too Our Hope is grounded on ; If thus we cast our Anchor do , We safe are ev'ry one . HYMN 105. Love comp . to Coals of Fire . Cant. 8.6 . Love is strong as Death , Jealousie as cruel as the Grave , the Coals thereof are as Coals of Fire , &c. 1 O Set thine Image on my Heart ! O seal it on my Arm ! For Love , like Death , doth cast Dart , And Jealousie is warm . 2. 'T is like the Grave , whose keen desire Nothing can satisfie ; The Coals thereof are Coals of Fire That flame most vehemently . 3 Waters can't quench Love's Flames , nor Floods The same can ever drown ; lf some for Love would give his Goods , Despis'd is such an one . 4 Lord , bear our Name upon thy Breast , Engrave it on thy Heart , There let it be so sure possest It thence may ne're depart ; 5 For Love we find is very strong , It wounds unto the quick ; Thy presence , Lord , supports our Souls , Thy absence makes us sick . 6 Shouldst thou but seemingly disdain Our Souls that are engag'd , Like Fire it would put us to pain , Whose grief 's not soon asswag'd . The Second Part. 1 O love us then , or else we die ; Is it not thee we crave ? If thou thy Love shouldst once deny , We soon should find a Grave . 2 Death conquers all , and all submit Unto his pale command ; So Love brings all unto its feet Who are there with inflam'd . 3 The Grave is never satisfy'd , No more , alas , can he Who having tasted of thy Love , Till he enjoyeth thee . 4 But Death destroys and also kills , But Love doth make alive ; It kills our sin , and we thereby Do presently revive : 5 But if the Object be deny'd The Heart is set upon , We never can be satisfy'd Until our life is gone . 6 Love so doth flame , and Jealousie So burns the Heart and Eyes ; The Soul must be embrac'd by thee , Or be Love's Sacrifice . 7 Whole Seas of trouble cannot quench Love 's everlasting flame ; Let what will come where true Love is , That Soul is still the same . HYMN 106. Baptism a Burial . Col. 2.12 . Buried with him in Baptism . 1 LOrd , are we dead ? dead unto sin ? Then buried let us be ; Let sin be cover'd , the old Man Be slain , O Lord , by thee . 2 We have Baptized been , O Lord , As such who were all dead , To shew that thou didst lye i' th Grave , We all were buried 3 Under the water , whereby we Do in a figure see , That as we shew'd how we are dead , So raised are with thee . 4 None buried are till dead they be , Those who baptized are Ought to be dead to ev'ry sin , To self , and all things here . 5 Those who are buried , covered are All over in the Earth ; ●n Baptism the self-same thing Must plain be holden forth : 6 Or else it answers not the end Of Christ , who did ordain That glorious Rite , if not so done , They do the same prophane . HYMN 107. The 6 Princip . of Christs Doct. Heb. 6.1 , 2. Not laying again the Foundation of Repentance from dead Works , and of Faith towards God , ver . 1. Of the Doctrine of Baptism , and laying on of Hands , &c. ver . 2. 1 REpentance , when wrought in the Soul , And Faith for to believe , Then such on Jesus Christ rely , And truly him receive 2 As their dread Lord and Sovereign Him always to obey , And in all things o're them to reign , And govern night and day . 3 Christ's Baptism is very sweet , With laying on of Hands , Our Souls are brought to Jesu's Feet In owning his Commands . 4 Those Ordinances Men oppose , And count as carnal things ; We have clos'd with , and tell to those , From them great comfort springs . 5 Thee , holy Lord , we must obey , Though Men reproach us still ; Yet let us do what thou dost say , And yield unto thy Will ; 6 And still alone on thee rely , And not on what we do ; In point of trust we fly to thee , And let our own works go ; 7 And though in minding thy sweet truth Men do us vilifie , Yet we resolve , Lord in thy strength , To own them till we die . The Second Part. 1 O Lord , let us not turn back On thee whom we do love ; For we do know we shall not lack Thy presence from above ; 2 For thou hast promis'd to the end To us that will be near , And be to us a faithful Friend , Which makes us not to fear 3 Whatever Men or Devils do In secret place design ; For soon canst thou them overthrow , And help all Souls of thine . 4 The Resurrection of the Dead We constantly maintain , When all those who lye buried Shall rise to life again ; 5 And that the Judgment-day will come , When Christ upon the Throne Shall pass a black eternal doom Upon each wicked one : 6 But all his Saints then joyfully With bowels he 'll embrace , And Crowns to all eternity Upon their Heads he 'll place ; 7 And in the Kingdom shall they reign Prepared long before , And also shall with Christ remain In bliss for evermore . HYMN 108. Lord's Supper our Passover . 1 Cor. 5.7 . For Christ our Passover is sacrificed for us . 1 O Blessed Lamb of God , shall I Forget that love of thine ! Thy life , O Lord , thou didst give up To save this Soul of mine . 2 Most harmless Lamb , and innocent , When come to a ripe age , Ah! then didst thou thy life give up God's anger to asswage . 3 Thy Blood is sprinkled on our Doors , Or rather on our Hearts , To shew God hath our sins pass'd o're , And Mercies he imparts . 5 The Lamb it was roasted with fire , Thou didst God's wrath sustain ; And on thee we by Faith do feed , And life thereby obtain . 5 The Lamb was eat with bitter Herbs , So let us see our sin , And find it bitter unto us , It so to thee has been ; 6 And so let us thy Praises sing Whilst thus we feast with thee , And with one heart exalt our King In all sincerity . PART VI. Containing divers SACRED HYMNS , Setting forth The Nature , Work , Office , and Excellences of the holy Angels , and the Spirit or Soul of Man. HYMN 109. Angels called Watchers . Dan. 4.17 . This matter is by the decree of the Watchers . 1 THe holy Angels have a charge To watch continually ; They do not sleep , but evermore Have us in their sweet eye . 2 They have a charge to keep us here , And compass us about , And warning give oft-times also When trouble 's breaking out . 3 Watch men are useful in the night , They dangers do prevent ; So Angels useful are to those Unto whom they are sent . 4 Was not Elisha safe whilst he Was compassed quite round With these blest Chariots and Horsemen Who did his Foes confound ? 5 O what are we , most holy God , That thou shouldst take such care Of us who so unworthy be , And sinful Creatures are ! The Second Part. 1 Behold the Angels of the Lord Do encompass round about All them that fear him , for their Guard , To keep all dangers out ; 2 For he hath giv'n his Angels , charge To keep thee day by day , That thou mayst walk abroad at large With safety in thy way ; 3 For they this charge must execute , And bear thee in their Arms , Lest ever thou shouldst dash thy feet Against a stone for harm ; 4 For are they not all Ministers Sent forth for ministration In their behalf , that shall be Heirs Of God's assue'd Salvation ? 5 Ye Saints , behold the Love of God , And sing his Praises forth ; No wicked Prince has such a Guard As th' meanest Saint on Earth . HYMN 110. Angels called Morning-stars . Job 38.7 . When the Morning-stars sang together , &c. 1 HOw glorious are the Morning Stars ! How doth their glory shine ! Angels most glorious Creatures are , Yea , holy and divine : 2 They sang together at the first Jehovah's glorious praise , And we of them also learn must To sing to God always . ; 3 Nay , with united voices sing In Consort with much joy , Since Christ has overcome our Foes , Who would our Souls destroy : 4 And did they not a second time Sing unto God on high , When Jesus Christ our Lord was born ? And yet shall Saints deny 5 This is our work ? No , no , it doth Sharply indeed reprove Such who would rob the holy God Of that which he doth love . 6 It is his due , and it belongs To him as his just Right ; His Praise to celebrate in Songs Is lovely in his sight . Psalm 89. 7 Thy Mercies , Lord , then we will sing , Thy Truth to all proclaim ; The heav'nly Angels sacred Choir Shall celebrate the same . 8 These never with the Lord dispute , Nor his Commands contest , But give attendance at his Throne , With awful fear possess'd . HYMN 111. Angels Sons of God. Job 38.8 . And all the Sons of God shouted for joy . 1 SOns in their Father do rejoyce , Whose Off-spring all they be , And hence the Angels lift their voice In Songs , Lord , unto thee , 2 By whom they all created were , And on whom they attend , And from whom all their dignity Doth unto them descend : 3 They cloathed are like unto Sons With might and glorious power , And serve the Lord most willingly , With greatest zeal each hour : 4 One part of their sweet work 's to sing To God melodiously , And we by them also are taught To sing continually . 5 Then as God's will is done by them , Let us do it on Earth ; Like flames of fire let us be , And sing God's Praises forth . HYMN 112. Angels God's Hosts . Gen. 32.1 . This is God's Host , &c. 1 THe glorious God , the Lord above , Hath a most mighty Host , Who have a Prince their General , Of whom they daily boast : 2 Christ is their Head , he 's Head of all Princ'palities and Powrs , And these do keep and save the Saints From him that Souls devours . 3 This mighty Host and Army 's rais'd Under their Prince to fight , And one of them hath thousands slain Of Rebels in a night . 4 This Host sometimes does suddenly Vile Sinners so invade By Plague and Famine , and by War , That all are soon dismaid . 5 They slaughtering Weapons have each one , And Execution do ; And as Commission they receive , They save or do o'rethrow . HYMN 113. Angels the Face of Man , &c. Ezek 1.6 , 10. And every one had four Faces , the Face of a Man , of a Lion , of an Oxe , and of an Eagle . 1 THe Face of a Man has majesty , And shews a Soul doth dwell In him that hath rare faculties , In knowledge doth excell : 2 So Angels look with awful frowns When they in wrath appear , And are endu'd with wisdom great Beyond what Mortals are . 3 Th' Face of a Man also denotes What beauty is in them , Who are most glorious in themselves , And so in our esteem . 4 Face of a Lion shews their strength , A Lion is so strong That he will turn away from none , Nor fears he any wrong . 5 Face of an Oxe may signifie How painful they all be , And any service patiently Perform , O Lord , for thee . 6 An Eagle hath a piercing Eye , And swift she is in flight ; The Angels do God's Face behold , And fly with greatest might . HYMN 114. Angels like a flaming Fire . Psal . 104.4 . He maketh his Angels Spirits , and his Ministers a flaming Fire . 1 ANgels as swift as Air , as bright As Flames , with quick obedience move , To publish and effect below That charge given to them above . 2 As Fire burns and doth consume , So th' Seraphims signifie A burning to shew what zeal's in them Who do attend on God most high : 3 And also how with flaming zeal , When they from God Commission have , They do break forth at his dread Word To kill his Foes , his Saints to save . 4 Let wicked ones amazed stand , Who can escape a flaming Fire ; Let Saints also do God's Command With zeal , like to the heavenly Quire : 5 And let them learn likewise from hence What comfort this to them may bring ; These Angels come for your defence Swift , like to Flames , or Eagles Wings . HYMN 115. Angels lik Horses , red , &c. Zach. 1.8 . Behold a Man upon a red Horse , and behind him were red Horses , speckled , and white . 1 A Horse is strong , and nothing fears , And swift they are to run , Angels are cloath'd with mighty strength , And fly like to the Sun. 2 Horses and Chariots of Fire do Shew how fierce and agil The glorious Angels are always In doing of God's Will. 3 By Horses red thou dost , Lord shew Those dreadful slaughters they Do make of Men , when thou bids them Go forth with Swords and slay . 4 By speckled Horses thou mak'st known A mix'd Dispensation , When Mercy mingled is with Wrath In any sinful Nation . 5 The white Horses notes that sweet peace Which thou at last will send ; For Wars on Earth thou wilt make cease Before the Worlds end : 6 And that in Christ's dread Government He Angels oft doth use ; And they are often also sent To shew what next ensues . HYMN 116. Spirit of Man Cand. of the Lord. Prov. 20.27 . The Spirit of a Man is the Candle of the Lord , &c. 1 ONce was our Candle lighted , Lord , And did most clearly burn ; But soon did Satan blow it out , And we were all undone : 2 Left in the darkness of the night , And were bewilder'd so , That we for want of thy sweet light Knew not which way to go . 3 O let our Candle lighted be ! O light it once again , And by it search to find out sin Which may in us remain . 4 'T is thou must light our Candle , Lord , With th' Fire of thy Grace ; O let it burn and ne're go out Till we have run our race ; 5 That in thy sight we may see light , And thereby may rejoyce , And sing thy Praises day and night With heart and chearful voice . HYMN 117. Consience a Witness . Rom. 9.1 . My Conscience bearing witness in the Holy Ghost , &c. 1 COnscience a Witness is , O Lord , Of all we do and say , And such who sin against their Light , He will the matter lay 2 Before the Soul , because he knows The Thoughts of each Man's Heart , And never will be brib'd by them , Nor from his Charge depart . 3 How careful should each Person be They do not him offend ; For if God's Word doth side with him , It will appear i' th' end ; 4 The Soul as Guilty will be found , And Cast too shall such be , And by the Judge Condemn'd also To all eternity ; 5 Then wo to such who treach'rously Their Conscience do abuse , Or stifle him whom God thinks good In this great Case to use 6 Ev'n as a Witness for himself In ev'ry Man 's own Heart , To Evidence to Matter of Fact , And Judgment to impart , 7 As God's true Witness , for to clear Him who would judge aright , And make it also to appear So in each Man 's own sight The Second Part. 1 Then look to it , ye Sinners , who Your Conscience stifle now ; For he against you will be call'd One day , and make you bow ; 2 And though you think to silence him , So that he cannot speak , Yet in the Judgment-day he 'll rouse , And make your hearts to ake . 3 If you live not up to your Light , Then fear what will ensue ; For when he doth receive more sight , He quickly will renew 4 His dread Commission from the Lord , And you condemn'd shall be ; If he accuses by God's Word , No help there is for thee , 5 Unless thou dost leave off thy sin , To end the bitter strife , He 'll make thee quickly to cry out , As weary of thy life . 6 But O how happy is the Man That Conscience by God's Word Doth quite discharge from guilt of sin In sight of the bless'd Lord ! 7 From this great Witness none can fly , He will also appear At last day , and will accuse , Or otherwise will clear . HYMN 118. Conscience a Witness . The Third Part. Sing this as the Hundredth Psalm . 1 IF Conscience is become my Friend , And chearfully doth speak to me , And I do to his motions bend , No matter though I hated be : 2 No matter 't is who doth revile , If Conscience doth his witness bear For us , and doth upon us smile , Most easie will all things appear . 3 If Conscience now doth give us rest , And from all burthens sets us free , Again we would not be opprest In the old bonds of misery , 4 For Kingdoms , nor for Crowns of Gold , Such inward joy doth he afford , That nothing can the same unfold , It so aboundeth in the Lord. 5 'T is Conscience which with peecious Food Doth feed God's Saints continually ; Its Dainties also are so good , All other Sweets they do defie . 6 This Banquet lasting is also , 'T is here they feast both night and day , With all supplies they meet with do , And none their joys can take away . 7 'T is Conscience which doth chearful make When Saints possessed are with grief ; And when they suffer for his sake , He brings them joy and sweet relief . The Fourth Part. 1 When Troubles rise and do encrease , And Sinners to the Mountains fly , Conscience to Saints doth speak much peace , And makes them sing when they do die . 2 When others do amazed stand , A place of shelter , Lord , have we , And Conscience will lend us a hand , That we may hide our selves in thee ; 3 And in safe Chambers lock us up Whilst all the Troubles here shall last , And free us from the bitter cup 'Till all the indignation's past . 4 At Death , and in the Judgment-day , What would Men give for such a Friend ? All those which do him disobey , They 'll find themselves undone it'th'end . 5 How will such Souls repent too late , And wofully will howl and cry ! But whilst such do condole their fate , Our Souls shall sing continually 6 In joyful Hymns unto our God , Who has preserved us from harms , And ever will protect us still From Satan's base alluring Charms . The End of the Sixth Part. PART VII . Containing several SACRED HYMNS , Setting forth The Glory of God's CHURCH : Likewise Of Afflictions , the Day of Grace ; And of the four last things , viz. Death and Judgment , Heaven and Hell. HYMN 119. The Church the City of God. Psal . 87.3 . Glorious things are spoken of thee , O City of God. GLorious things are spread abroad Of Sion , far and near , That blessed City of our God , Whose beauty is most rare : 2 There is a quiet stream makes glad The City of the Lord ; His presence will secure her peace , And timely help afford . 3 Her Building is of Precious-stone , Her Foundation 's sure ; No Jasper ever hath so shone Like it , it is so pure . 4 'T is God who did this City raise , And he will it repair , That it may be to his high praise , Himself also dwells there : 5 It is his Dwelling-place below , The Palace of our King ; And all great Kings shall Gifts bestow , To make her glory ring 6 Throughout the Earth , to such degree Shall she her beauty spread ; Her glory shall by great and small Be much admired . 7 Then sing , ye Saints , lift up your voice , Who do in Sion dwell ; What People like unto you are , O happy Israel ! HYMN 120. The Church God's Vineyard . Isa . 5.1 . Now will I sing to my Well-beloved a Song of my Beloved , touching his Vineyard , &c. 1 NOw even will I sing a Song To my Beloved dear , A Song of his own Vineyard 't is Which he hath planted here . 2 My Beloved he a Vineyard hath In a most fruitful Hill , And he also fenc'd it about With care and greatest skill : 3 He planted it with the choice Vine , And built a Tower too , Where he doth dwell , who is divine , This doth its glory show . 4 A Wine Press too he made therein , Which Wine pours forth amain , Of which he doth delight to drink , Due glory to obtain . 5 'T was to this end he took such pains , And such great cost laid out ; 'T was for his praise , and for our good 'T was planted without doubt . 6 He gathered also out the stones Which did the same annoy , And did preserve it ev'ry day , That none might it destroy . The Second Part. 1 And then he looked it should bring Forth Grapes both sweet and good , But ah ! it was a grievous thing If rightly understood , 2 That after all his cost and pains It should wild Grapes bring forth , When no Vineyard was like to it Planted in all the Earth . 3 But hark now what the Lord doth say The Hedge I 'll take away , And also waste I will it lay To evil Beasts of prey ; 4 For what , alas , could he do more For it than he hath done ! And doth it still wild Grapes bring forth ? This made his wrath to burn 5 Within his Breast , and therefore did Resolve for to restrain The precious Clouds that watered it With sweet and blessed Rain : 6 Or make his Ministers who preach His good and holy Word , ●seless to it , so that they might To it no good afford . O then , ye Saints take heed and fear Lest you should barren prove ; or if you do , God may from you His presence quite remove : But if that you who are his Church Bring forth the Fruit of Grace , He never will deal with you thus , Your glory to deface . HYMN 121. The Church Christ's Body . 1 Cor. 10.15 . All baptized into one Body . Col. 1.18 . He is the Head of the Body , the Church . 1 EV'ry natural Body hath A Head , and hath but one ; The Head , Lord , of thy Church thou art , Thou art her Head alone . 2 And all her Members joyned be To thee in sacred bonds , And influence they have from thee , In thee her glory stands . 3 And all Members of the Body are Of use unto the whole , So of some use unto thy Church Is every gracious Soul 4 Who is a Member of the same ; If any rotten are , And past all hope of being heal'd , No being must have there , 5 But off they must be cut with speed , Lest worser dangers fall ; For one polluted Member may Even soon corrupt them all . The Second Part. 1 Wo unto him who shall attempt This Body to divide , Or make a Schism , 't is all one , With piercing of Christ's side ; 2 For O the nearness that 's between The Body and the Head , Don't cut Christ's Veins , remember well What once he suffered . 3 O wound him not again , I say , His Body don't annoy ; If it you mangle , he will you For evermore destroy : 4 But see that ev'ry one doth seek To do good to each other , And pity take continually Of the poorest Brother . 5 O live in love , and see how near You to each other are , And equally your Duties do , And nothing do you fear . HYMN 122. The Church comp . to a Bush . Exod. 3.2 . And the Angel of the Lord appeared unto him in a flame of Fire out of the midst of a Bush . 1 THy Church , Lord , in her self is poor , Like to a Bramble dry ; 'T is , Lord , in thee , in thee alone Doth all her glory lye . 2 But though a Bush , yet in it thou Dost dwell for evermore , And therefore she is not consum'd Ev'n now as heretofore . 3 This Bush long time on fire has been , O 't is a wond'rous sight , Though in the fire , yet not burn'd , This may our Souls invite 4 To take a view , as Moses did , O why is this thing so ? Alas , thy Church is dear to thee , Beyond all things below ! 5 O then let all those precious Birds Who in this Bush are hid , Sing forth thy praise continually , And none their Souls forbid . 6 The time of singing , O 't is come , Since the sweet Turtle-Dove Did let us hear , in this our Land , His voice from Heav'n above . HYMN 123. Churches Golden Candle-sticks . Rev. 1.20 . The Golden Candle-sticks ar● the seven Churches . 1 THy Churches , Lord , are like unto Rich Candle-sticks of Gold , In whom shines forth that glorious light Which Sinners do behold . 2 Those Candlesticks which are so rich Are seldom to be found But in the House of a great Prince , Whose glory is renown'd . 3 This shews the Churches of the Saints Do , Lord , belong to thee , Who art the glorious King of Kings , They useful also be , 4 As Candlesticks in a large House , In which the Light they place ; And also are for Ornament Ev'n thus , through thine own Grace , 5 Are all thy Churches here on Earth Of use , Lord , unto thee , And unto others , who likewise Thy Riches in them see . 6 Thy Candlesticks then don't remove , But let their Light so shine , That all the Earth may lighted be Into all Truths of thine . HYMN 124. The Church compared to Sheep . Luk. 12.32 . Fear not little Flock , &c 1 THy Church is like a Flock of Sheep , Whose number is but small , Which thou thy self dost always keep , And wilt preserve them all . 2 Thy Saints , like Sheep , are innocent , Most harmless , also meek ; If any of them go astray , 'T is thou who dost them seek . 3 Thou also dost them feed and lead In Pastures flourishing , And hast for them a resting place , Besides the Water spring . 4 They subject are for to get Soyl , But thou dost wash them in The Fountain of thy precious Blood , From ev'ry stain of sin . 5 As Sheep are fruitful , so thy Church And Children are , O Lord ; They honour bring to thee , and then To Men profit afford . 6 Fear not , ye Saints , tho' Wolves abound , And other Beasts of prey ; For Christ will keep you safe and sound Unto the Judgment-day : 7 And you the Kingdom shall receive , Rejoyce and sing therefore ; Keep close to Christ , and mind the Flock Which follow'd him before . HYMN 125. Man a Worm . Job 25.6 . The Son of Man a Worm . 1 AH ! what mean and despis'd things Are Worms that crawl on Earth ! Man is a Worm , he from Earth sprung , From thence were we brought forth . 2 No , beauty in a sorry Worm , Man's glory that is gone , Contemptible is in thy sight , Each vile and wicked one . 3 What can a Worm do to preserve It self from hurt or wrong , That is in danger by each foot ? So we are all day long . 4 We can't preserve our selves one day , Our Life is but a blast ; And one small sin , if not purg'd out , May damn the Soul at last . 5 Then do not pride it in your selves , You to the Worms must go ; For all your beauty soon will fly , You must corruption know . HYMN 126. Man's Life is like a Shadow . Job 14.2 . He fleeth also as a shadow , and abideth not . 1 ON Earth our days will be but few , Like as the shadow flies ; Or like unto the Morning-Dew , Doth pass when Sun doth rise ; 2 So do our Days , our Months , and Years , Make haste to fly away , Much like the Blossom he appears , Which quickly doth decay ; 3 Or like the Flower in the Spring , Whose beauty 's very rare ; And as the Birds in Summer sing , We may our selves compare . 4 The glory of the Flowers fail , The Summer ends also ; The Birds do then themselves bewail , And know not what to do . 5 The Blossom withers soon away , Like Jonah's Gourd 't is gone ; So we sprout up , and shall not stay , Our lives will soon be done . HYMN 127. Believers Heirs of Christ . Rom. 8.17 . If Children , then Heirs . 1 IF we are Children of the Lord By being born again , Then are we also Heirs with Christ , And with him we shall reign . 2 He that 's an Heir to a great King , He is a Prince by birth ; And so is each true Child of God , The holy Scripture saith . 3 The Heir shall the Inheritance At last Possession have , And so shall all Believers too The Crown at last receive . 4 But as the Heir must wait awhile Until he comes to age , So must we all with patience wait Till we have run our stage . 5 The Heir is likely richly cloath'd , Whereby it is he 's known ; So all God's Saints with holiness Are cloathed ev'ry one . 6 The Heir , as the Birth-right of old , The Blessing had always ; So all the Saints chief Blessings have , And therefore sing God's praise . HYMN 128. The spiritual Runner . 1 Cor. 9. So run that ye may obtain . 1 HE that the Prize doth think to have , Must take the greatest care To set out timely , must begin Before old age draws near . 2 He that would win the Prize also , Must know what way to run ; And must hold out , not weary be , Until the Prize he 's won . 3 All weights he must cast off with speed , And temp'rate also be , Or else he 'll faint , and never will God's blessed Kingdom see . 4 Such who do run a race , sometimes Have many Lookers on ; Both Men and Angels view the Saints , And mind how they do run . 5 They who do run an earthly Race , Run for some earthly thing ; But ev'ry Saint that gains the Prize , Shall Crown'd be as a King. 6 O then , ye Saints , run you apace In ways of Piety ; Gird up your Loyns , and nothing fear , Look up , lift up your Eye 7 The Prize to see : Ah! 't is your own , And when you end your days , You shall receive it , therefore now Break forth and sing God's praise . HYMN 129. Saints Pilgrims on Earth . Heb. 11.13 . They confessed they were Strangers and Pilgrims on the Earth . 1 LOrd , we are Pilgrims on the Earth , As all our Fathers were ; For this is not our dwelling-place , No ' biding for us here . 2 As Pilgrims go up hill and down , And meet with troubles do ; So , Lord , thy Saints , while they are here , Do many sorrows know . 3 A Pilgrim is a Stranger in Those places where he lyes , And therefore is not taken with Those things which he espyes , 4 Or doth behold where he doth come : What are these things to me ? Saith a poor Saint ; I must be gone , I better things do see . 5 A Pilgrim loves good company , Don't care to go alone ; So do God's Saints delight in such Who do Christ Jesus own ; 6 And walk with them in the same way , If that they be sincere , They prize their precious company , They helpful to each are . 7 A Pilgrim , when he 's come near home ' He greatly doth rejoyce ; O let such Saints whose work 's near done , Lift up with joy their voice . HYMN 130. Afflictions a Rod. Job 9.34 . Let him take his Rod from me . 1 LOrd , if we thy Word transgress , And against thee offend , Thou wilt chastise us , more or less , By tryals thou dost send : 2 But thou wilt not thy love remove , Thy Covenant is sure ; 'T is but our Souls to try and prove To make us all more pure . 3 Fathers , we know , have divers Rods , And as the offence may be , They lighter or the heavier strike , And so likewise doth he . 4 'T is always for our good we know He puts our Souls to grief , And thou great bowels , Lord , dost show , And sends us then relief . 5 O then , ye Saints , don't think it strange That God his Rod doth use , But bear it , and give praise to him , And mark what next ensues . 6 After he hath you try'd , ye shall Come forth like pure Gold , And in Afflictions to you all God will his love unfold . HYMN 131. Child of Light in Darkness . Lam. 3.2 . And brought me into darkness . 1 DArkness sometimes , Lord , doth invade The Children of the Day ; Yet we should , when we want sweet Light , Our Souls upon thee stay . 2 The Sun sometimes is hid from us , And then with us 't is Night ; So Darkness doth upon us seize , When we have lost the sight 3 Of thee , O Lord , if thou art hid , That we can't see thy face ; O then 't is night , and we bewail Our sad and woful case . 5 But though dark Clouds do cover us , And we are in the night ; Yet will our Sun rise up and shine , And we shall have sweet light . 5 But O how sad and comfortless Is it i' th' dark to dwell ! But what 's the darkness Saints see here , To th' darkness that 's in Hell ! 6 Then do not mourn , ye gracious Souls , Your darkness soon will fly , And you shall precious Light enjoy Unto eternity . HYMN 132. Storms and Tempests . Isa . 4.6 . A Covert from the Storm , &c. 1 SAd Storms and Tempests we expect Whilst Winter-days do last ; And so do Saints , whilst they are here , Look for a piercing blast . 2 As by some certain Signs Men know A Storm is very near , So do thy Saints , O Lord , likewise Foresee their troubles here ; 3 And therefore should prepare for them By warning thou dost give , And carefully their lives amend , And all more godly live : 4 And also with the greatest care Haste to their hiding-place By Faith and Prayer get into thee ; For whilst they see thy face , 5 And do enjoy thy presence sweet , They nothing need to fear ; But we , alas , through unbelief , Astonish'd often are . 6 But let us know , O Lord , we pray , That Ship can nevr sink In which the blessed Jesus is , Whatever we may think . 7 In this also much comfort lyes , Thou canst the Winds command , And still the Seas , and make a calm By thy own mighty hand . HYMN 133. Afflictions comp . to Floods . Psal . 42.7 . All thy Floods and Waves are gone over me . 1 THe Floods , O Lord , the Floods do rise , They roar , and make a noise ; The Floods break out and swell amain , And do lift up their voice . 2 There 's many Waters we do see That threaten us full sore ; The wicked rage and swell in wrath , O Lord , still more and more . 3 They all conspire with one heart How they may thee withstand ; Arise , O Lord , and take our part , They are in league and band . 4 The Tents of all the Edomites , The Ishmaelites also , The Hagarens and the Moabites , With divers others too . 5 Gebal with Amon , and likewise Doth Amaleck conspire ; The Philistines against thee rise , With them that dwell at Tyre . 6 O thou who sits upon the Floods To rule and govern all , Break forth upon thine Enemies , And give them their last fall . HYMN 134. Afflictions comp . to Floods . The Second Part. 1 ONe grief , and then another doth Like Clouds their Waters pour ; The Floods of cursed evil Men Do threaten to devour 2 Thy People all : O Lord , look down ! Rebuke them in thy wrath ! Thou art our hope and our defence , O stretch thine Arm now forth , 3 And let them know they are but Men , And must subject to thee ; What evil they intend to do , Let it prevented be ; 4 And we will lift thy Name on high , And them we will not fear , If thou wilt , Lord , our sins forgive , And for our help appear . HYMN 135. To day if you will hear , &c. Heb. 3.7 . To day if you will hear his voice . 1 TO day , O hear God's gracious Call , O don't the time delay ! The morrow you must not boast of , 'T is now whilst 't is to day . 2 Night is no time to do work in , And Night will soon be here ; O then repent and leave your sin ● To Jesus lend your Ear. 3 To Day , whilst the sweet Sun doth shine , O hearken to God's Word ! Now whilst you have the Means of Grace , Turn ye unto the Lord. 4 The Morning of your Day is gone , Nay 't is already Noon ; The Evening too is coming on , And here it will be soon . 5 Your Sun begins to draw full low , And quickly will go down ; Rouze up and do your work apace , Before your Day is gone . HYMN 136. The Smoaking Flax. Mat. 12.20 . A bruised Reed shall he not break , and smoaking Flax shall he not quench . 1 THat Soul , O Lord , in whom's begun The blessed work of Grace , Tho' he may droop , and broken be , Yet shall behold thy face . 2 The feeble and desponding Soul That 's like a bruised Reed , Thou wilt ▪ Lord , take pity upon , And soon supply his need . 3 Altho' he 's like to smoaking Flax , Where little fire is seen ; Yet he shall see that work go on Which shall destroy his sin . 4 Grace at the first seems to be small , Which makes the Soul to doubt , That in him there is none at all , Yet thou wilt bring him out 5 Of all his fears , and he shall have A glorious victory , And triumph shall in Songs of Praise To all eternity . HYMN 137. Death the Seed sown in the Earth . 1 Cor. 15.36 . Thou Fool , that which thou sowest is not quickned , unless it die . 1 LIke as the Seed which Men do sow Some time lyes in the Earth ; And then it sprours ▪ and we all see A Resurrection hath . 2 And as the Seed , unless it die , It is not quickened ; So we first die , and afterwards Are raised from the dead . 3 Death doth approach ▪ all Men must die , And turn unto the dust ; The Grave that is the House for all , And thither go we must . 4 Uncertain is the time of death , 'T is certain all must die ; And certain 't is when death doth come , Comes in eternity , 5 No Mortal can himself deliver From th' power of the Grave ; And as we die , so we are sure Another life to have . The Second Part. 1 The Resurrection-day will come , When we shall rise again ; Remember well the Day of Doom , And where you must remain ; 2 For if in sin at last you die , To Hell you shall be cast ; But if in Christ you fall asleep , Your happiness will last 3 For evermore ; you shall then be With Christ and holy Men , Where you shall with the Angels sing All praise to God , Amen . 4 Blessed are they who in the Lord At last do come to die ; For as all such from labour rest , So shall assuredly 5 At the great day , when Christ appears , Appear in glory bright , And in God's Kingdom shall henceforth Shine like the Morning light . 6 Then do not mourn for such who die In Christ their dearest Friend ; Their gain is great , of all their grief There is a final end . HYMN 138. The Resurrection-day . 1 Thess . 4.14 . Them that sleep in Jesus , will God bring with him . 1 DEath is a sleep , it is a rest From all our labour here , And to the Saints it is the best , And so it will appear 2 They fall asleep in a sweet place , They sleep in Jesus do ; They Union have with him through Grace , Which death can't overthrow . 3 Death can't dissolve that blessed Knot , That union doth remain , And unto Jesus Christ do go , Death unto Saints is gain . 4 But though the Sinner falls asleep , His sleep is troublesome ; His Spirits shall no rest receive Till the last day doth come ; 5 But under wrath and dreadful Ire His Spirit then shall lye ; When death dos come , he feels Hell-fire , He sleeps in misery . 6 'T is but one part that taketh rest , That Sleep too soon will o're , When God will on Body and Soul Eternal vengeance pour . HYMN 139. Death a Sleep . Phil. 1.13 . Having a desire to depart and be with Christ , &c. 1 DEpart from what ? and whither go ? But why art in such haste ? O 't is because thou well didst know How sweet Christ's love doth taste . 2 Depart from Earth , and go to Heav'n , From Saints that dwell below , To them to whom bless'd Crowns are given , Who do no sorrow know . 3 Depart from Sin and Suffering , To go to lasting bliss ; From being Poor , to be a King ! What change is there like this ? 4 But yet thou must wait till the time That God prefixed hath ; And then thou shalt depart in peace , And have the end of Faith. 5 O happy Man , thou art the Lord's , Let death come when it will : And he thy precious Soul at last Will with his glory fill . HYMN 140. The Morning of the Resurrection . Psal . 49.14 . And , the Righteous shall have dominion over them in the morning . 1 THe Morning comes when Night is gone , The Night is now far spent ; The Resurrection day comes on , When Jesus shall be sent 2 To call the Dead out of their Graves , That is the Morning sure Which will not have another Night , That Day will last for ever . 3 Thy Sun will rise , and ne're go down ' And then thou shalt awake Out of thy Bed , and have a Crown That will thee happy make . 4 Thou wast of no esteem on Earth , But a poor Underlin ; But shalt at last dominion have When that day doth begin . 5 It will a Morning be in which No Clouds shall more appear ; Thy Sun shall rise , and shine he shall Beyond all shinings here . 6 O wait , ye Saints , then for the Morn ! Look up , it is ev'n day ! Break forth and sing all Saints of God , Who dwell in House of Clay : 7 Your day doth hasten on apace , Look up , lift up your Eyes , The Morning comes when you shall rule O're all your Enemies . HYMN 141. The great Assize . Rev. 20.12 . And I saw the dead , small and great , stand before God , and the Books were opened , &c. 1 HArk how the mighty Trumpet sounds , The Judge is on the Throne ! Now joy to Saints shall much abound , But hark how Sinners groan ! 2 Now , now the Books shall opened be , The Judgment-day is come ; And Christ will judge impartially , And Sinners shall be dumb ; 3 Nothing to say : Ah! no excuse ● All silent , all are mute , And shall the Sentence now receive , Which wrath will execute . 4 Rejoyce , ye Saints , for Christ will say , O Come who are blessed ! Ye blessed of my Father , now With joy lift up your head , 5 And take the Kingdom long prepar'd For you : But ah ! alas ! The wicked then will houl and cry To see their woful case . HYMN 142. The Crown of Glory . Of Heaven . 2 Tim. 4.8 . Henceforth there is laid up for me a Cro●● of Righteousness &c. 1 NO sooner shall the Judgment end , But Saints shall crowned be , And shine they shall in glorious Robes Unto eternity . 2 Then shall we see the blessed One Who crowned was with Thorns , Who shed for us his precious Blood , Whose Heart was broke with scorns : 3 Him whom our Souls so dearly love , We all shall shortly see With open face , and shall above With him for ever be . 4 That Man that here met with disgrace , We there shall see so bright , That Angels can't behold his face For its exceeding light . 5 What gladness will possess our heart When we shall see these things ! For light and life in ev'ry part Will rise like lasting Springs . 6 Next unto Christ we shall behold Saints Souls in glory shine , Whose Bodies shall be made like his , All glorious , all divine . HYMN 143. Our Bodies made glorious . The Second Part. 1 EAch Saint shall then shine more or less In Crowns excelling Gold , Triumph they shall in heavenly bliss Amazing to behold ; And each of them in majesty Shall represent a King ; Yea , Angel-like for dignity , And shall with Cherubs sing : 3 Immortal are they ev'ry one , And shine like to the Sun ; Their glory also shall abide , Their day shall ne're be done : 4 Their Bodies which sometimes were torn , And Bones that broken were , For Jesus's sake he will adorn With health and glory fair . 5 They shall also with Angels then Joyn in sweet harmony , To sing and celebrate God's praise Unto eternity . 6 This we shall hear ▪ this we shall see , While raptured in bliss , When we with blessed Jesus be ; What happiness like this ? HYMN 144. Lasting Glory . The Third Part. 1 OUr Friends that lived Godly here Shall there be found again ; Ah! we shall meet , and then we shall Together all remain . 2 This is the place , this is the state Of all that are sincere , Which Men nor Angels can relate , So great 's the glory there . 3 Grace here doth tune our hearts and tongues For heav'nly harmony , That sing we may with Angels all Unto eternity . 4 Here run the Chrystal streams of Life Quite thorough all our Veins ; Grace doth our Souls to God unite , Like glorious Golden Chains : We here are made both fit and meet For that Inheritance , 5 Where we shall reign triumphantly , And have preheminence . 6 Now that which sweete●● 〈◊〉 is this , Our glory will remain ; No end will there be of our bliss , When we begin to raign . 7 In hopes of that high glory 〈◊〉 Break forth , ye Saints , and sing . And also live unto the praise Of our most glorious King. HYMN . 145. Hell a Furnace of Fire . Of Hell. ●ark 9.46 . Where the Worm diet b not , and the Fire is not quenched . WHen Saints shall glorified be , The Sinners pangs excell ; When Saints shall all in Heaven sing , Sinners shall houl in Hell. The foolish Sinner little thinks What sorrows will abound Within himself , when on the brink Of Tophet he is found . Hell is , alas , beyond all thought So frightful , and forlorn ; No mortal Creature can relate The pangs that there are born . God will exclude them evermore From his most blessed face : And them involve in misery , In shame , and in disgrace . 5 God is the Fountain of all Good , Of Life , of Light and peace ; They then must needs be wretched all Who are depriv'd of these . 6 Unto a dreadful burning Lake All on a fiery flame Hell is compared ; wo to them Who once do feel the same . HYMN 146. Hell a Lake of Fire . The Second Part. 1 NO light , but darkness there doth dwell ! No peace , but horror strange : Ah! they who once do come to Hell , Will find a dismal change ; 2 A fiery Lake , a Furnace hot , A Burning Oven too It is compared in God's Word , And thither Sinners go . 3 And further , God to shew their state Who in their sins do die , Compares it to burning Brimstone , To shew their misery . 4 And as a stinking steam and smoak Of Brimstone bad does smell , And blinds the Eyes , and Stomach choaks , So are the pangs of Hell. 5 To see a Sea of Brimstone burn , Would it you not affright ? But they whom God to Hell doth turn , Are in a worser plight . 6 This burning cannot quenched be , No , not with Tears of Blood ; No mournful groans in misery Will there do any good . 7 O damned Sinners see your fate , The Day of Grace is done ; Repentance now is much too late , All mercy 's fled and gone . Hell a Prison . The Second Part. 1 Pet. 3.19 . The Spirits in Prison . Hell also , in another place , Is call'd a Prison too ; ●nd all to shew the woful case Of such sin doth undo : Which Prison , with its Lock and Barrs Of God's lasting Decree , ●ill hold them fast ; O how this marrs All thoughts of being free . Out of these brazen Barrs may they The Saints in glory see ; ●ut this will not their grief allay , But to them torment be . Those Chains that darkness on them hangs , Still ratling in their Ears , ●reates within them heavy pangs , And still augments their Tears . Thus hopeless of all remedy , They dyingly do sink ●nto the Jaws of Misery , And Seas of Sorrows drink ; For being fill'd on every side With helplesness and grief , Headlong into despair they slide , Bereft of all relief . The Third Part. Hell a bottomless Pit. And Hell also is call'd a Pit , Prepar'd for those that die The Second Death , a term most fit To shew their misery . A Pit that 's bottomless is this , A Gulph of grief and woe , A Dungeon which they cannot miss , That will them quite undo . 3 Thus without stay they always sink , Thus fainting till they fail ; Despair they up like water drink , These Prisoners have no Bail. 4 Here meets them now that Worm that gnaws , And plucks their Bowels out ; The pit too on them shuts her Jaws , This dreadful is no doubt . 5 This ghastly Worm is guilt of sin , Which on their Conscience feeds , With Vipers Teeth both sharp and keen , Whereat it sorely bleeds . 6 This Worm is fed by memory , Which strictly brings to mind All things done in their Body here , As we in Scripture find . 7 Their Conscience is the Slaughter-shop , There hangs the Axe and Knife ; 'T is there the Worm doth them torment , With most egregious strife . 8 They sooner may drink up the Sea Than shake off these their fears , Or make another in one day As big with brinish tears . 9 They sooner may the Stars account Than loose their dismal bands , Or tell the number of their Hairs , Or number of the Sands 10 Of the Sea-shore , as see the end Of their sad misery ; O Sinners fear and tremble all ! Think on Eternity . The End of the Seventh Part. PART VIII . SACRED HYMNS of Praise , on several Occasions : As they have been sung in several Congregations . HYMN 147. Sin laid upon Christ . 1 LO , Christ hath suffer'd for us all When Enemies we were , Therefore we will thy Name extoll , Whose love did thus appear ; 2 For we like Sheep have gone astray , And ready were to fall ; And God hath lain the load on thee , To give rest to us all . 3 Thy precious Praises therefore , Lord , Sincerely let us sing , And land thy Name with one accord , O God and heavenly King ; 4 For all thy loving-kindness , Lord , And for thy truth divine ; For thou hast made thy holy Word O're all thy Name to shine . 5 Help us to praise thee , and to live Wholly alone to thee , And not forget from whence doth come Our present liberty . 6 O shine upon thy Church always , And bless our joynt-endeavour ; And prosper thou our handy-work Now and the same for ever . HYMN 148. To be sung after the Lord's Supper . The good Physician . 1 THy love , O Lord , was very great To such vile ones as we ; Our hearts were once dead as a stone , But now they quickned be . 2 Slight Balm may heal a slighter sore , But there 's no Med'cine good Which can to life our Souls restore , But the Physician 's Blood. 3 Lord Jesus when we thee espy , Though life is almost gone , We see by Faith we shall not die , All praise to thee alone 4 Who hast pour'd in sweet Oyl and Wine To heal each wounded heart ; O thou wilt heal all Souls of thine , Who for their sakes didst smart . 5 We therefore will unto thee sing , And thee always adore ; To him from whom all Blessings spring Be praise for evermore . HYMN 149. A Hymn of Praise after the Lord's Supper . The Banqueting-House . 1 HAlleluja let us sing aloud , Salvation , Glory , Fame , Be given to the Lord our God , O glorifie his Name , 2 Who loved us , and sent his Son For our eternal good , To wash away our scarlet sins In his most precious Blood. 3 Into the House of Banqueting He brings us to be fed , Love is the Banner flourishing VVith honour o're our head . 4 Beneath his shadow we are plac'd VVith joy and true content ; His Fruit is sweet unto our taste , His VVord and Sacrament . 5 O draw me my dear Saviour then VVith thy strong Cords of Love , And we will all run after thee As fast as we can move : 6 And in thy Name , O Lord , we 'll trust , For that 's a Tower strong , Whither the Righteous oft doth fly For shelter all day long . HYMN 150. Divine Wrath. 1 THe day doth come , and burn it will Like to an Oven hot ; And all the proud shall be Fuel Who have the Lord forgot : 2 Nay it begins now to break forth , And will burn more and more ; On all the wicked of the Earth God will his vengeance pour . 3 Evil shall slay the wicked Man For sin which he hath wrought ; And such who hate God's faithful Ones , Shall quickly come to nought . 4 But all who do fear thee , O Lord , Thou wilt keep safe and sound ; And such who put their trust in thee , Thou never wilt confound , 5 But save them in the day of wrath , The which is very nigh , When all the wicked of the Earth In direful Flames shall lye . HYMN 151. A Hymn of Praise after the Sacrament . The Bread of Life . 1 WIth precious Food , Lord , we are fed , Which we have cause to prize ; Our Table is most richly spread With choice Varieties . 2 The harmless Lamb most innocent For us is ready slain , And we as Guests are hither sent To seed on him again . 3 But O what Love and Grace is here ! When we were hungry , Christ's Body , Lord , thou didst prepare That for us he might die ; 4 For nothing but his Flesh and Blood Could our poor Souls sustain ; Therefore , O Lord , thou didst cry forth , O let my Lamb be slain . 5 O let his precious Blood run out , For to them it I 'll give , Or else they 'll perish without doubt ; 'T is done ; Come , eat , and live ! 6 Eat , eat , O Friends , on what is good , And drink abundantly ; The best of Heav'n is your Food , No fatness I deny . 7 O Lord , thy Love is very sweet , And we therefore do cry , O feed us with this precious Food Untill we come to die . 8 And we will sing thy Praises , Lord , Even both rich and poor ; And to the blessed Lamb we 'll sing Praises for evermore . HYMN 152. A Hymn of Praise after the Lord ' Supper . Saints die with Christ . 1 ALL glory unto Christ the Lord , 'T is thy immortal fame VVe will sing forth with one accord , And glorifie thy Name 2 O blessed God , Thou art all Love , No minute ' scapes thy breast , But brings a favour from above , In that sweet love we rest . 3 Lord , didst thou die , and do we live ? Hath not grief slain us yet ? Vocuhsafe to us thy grace to give , To live as it is meet . 4 Did thy most precious love to me Make thee to leave thy Throne , And mount the Stage of Infamy ? And shalt thou die alone ? 5 Lord , let me die , die unto fin , That death , O let me see ; Be thou the death of sin , O Lord , VVhich was death unto thee ; 6 And as all fulness is in thee , O then we pray pour in , For we are empty thou dost know , Except it be of sin , 7 And since thou hast , O Holy One , A Salve for ev'ry Sore . Let us rejoyce and praise thy Name Now and for evermore . HYMN 153. Luke 13.10 . Joy in Heaven when Sinners repent . 1 LOrd , is there joy in Heav'n above VVhen Sinners turn to thee ? Let this our Souls affections move , To long till it we see . 2 VVhat cause of joy then hath that heart VVho with repenting tears Unfeignedly cleaves unto thee , And to thy ways adheres . ! 3 Shall holy Angels , Lord , rejoyce In our sweet happiness , When all the good is unto us , To them not more nor less ? 4 In this they act , Lord , like to thee , Who for our only good VVas sacrificed on the Tree , To wash us in thy Blood : 5 And shall not we now learn of thee To seek the good of others ? And with one heart strive to impart All comfort to our Brothers ? 6 Rejoyce with them that do rejoyce , This duty let us love ; And then thy VVill we shall fulfill As Angels do above . 7 But what a low and carnal heart Hath he , whoe're he be , VVho being full , will not impart To those in misery ! 8 To pity , and not to relieve , Doth certainly declare Such never did God's Grace receive In truth , nor are sincere . 9 Acknowledg how you have transgress'd Against the Lord your God , And let it be with grief confess'd What By-Paths you have trod ; 10 For if we do our sins confess , Faithful and Just is he , From sin and all unrighteousness To cleanse and set us free . HYMN 154. Sung after Sermon . Psal . 31.19 . Great Goodness laid up , and wrought out . 1 GReat Goodness thou , O Lord , hast wrought Who can of it conceive ? And those thou dost regenerate , 'T is they do it receive : 2 'T is they who are delivered From that forlorn estate They once were in when they lay dead Under thy fearful hate . 3 'T is they whose Souls united be Unto thy self , O Lord ; And have Communion too with thee , And prize thy blessed Word . 4 They are alive , and love thee dear , Thy Image also they Do in their Souls most clearly bear , And taste of thee each day . 5 They of Christ's Blood and Merits shall For certain have a part ; And though they sin , they cannot fall From thee , Lord , in their heart . 6 Their Souls shall live eternally , They sing thy praise therefore ; This work being wrought in our Souls , We 'll sing for evermore . HYMN 155. A Hymn of Praise after the Sacrament . A Feast of Fat things . 1 LOrd , thou our bless'd Physician art , Who for our Souls didst die ; Thou dost thy precious Blood impart , Our Souls to purifie . 2 When sin and sickness did appear , And nought could do us good , A Med'cine then thou didst prepare , To heal us with thy Blood. 3 Thou art , O Lord , our glorious Sun , Light , Heat and Life 's from thee ; And thou upon our Souls has shone , By which we quickned be . 4 A Banquet rich thou dost provide , A Table of Fat things ; To feast our Souls , O let us eat And drink of thy own Springs . 5 The Feast is thine , of thine own cost , The Lamb is of thy Fold ; It is the best in all the Flock , More precious far than Gold. 6 No spot in him was ever found , No blemish , but all pure ; Yet for us he had many wounds , Thy wrath he did endure . 7 He drank the bitter of the Cup , That no wrath might remain , That we might drink in draughts of love , And come to life again , 8 And spend our days upon the Earth In joy , through thy sweet Spirit , Until we come thy glory great In Heaven to inherit . HYMN 156 Psal . 31.19 . Goodness wrought . 1 HOw great is thy sweet goodness , Lord. VVhich for us thou hast wrought By Jesus Christ , our dearest Friend , VVho our dear Souls hath bought ; 2 That so we might that goodness have , His Life he did lay down , Our Souls from Death and Hell to save , And us with glory crown . 3 And as for us , Christ wrought it out , So in us we do see ▪ The Spirit works without all doubt , That we convinc'd might be : 4 And so doth cause us for to feel What unto sin is due , The weight of which would make us reel , And vengeance soon ensue . 5 But 't is to heal that he doth wound The Soul , and makes it , cry ; And then with speed he doth make haste A Plaister to apply . 6 None but thy Spirit can convince , And us for Grace prepare ; And we , O Lord , may see from hence How helpless once we were . 7 To God the Father , and the Son , And Holy Ghost therefore , Be blessing , honour , and renown , Now and for evermore . HYMN 157 Sung after Sermon . Rom. 1.6 . The Gospel the power of God. 1 WE of thy Gospel holy , Lord , Are not asham'd to own ; Because thy glory shines therein , And power is made known . 2 Thy Gospel is the means whereby We , Lord , came to believe , And in it does great Riches lye , VVhich we by Faith receive . 3 Thy Grace in it does glorious shine , And by thy Spirit we Are wrought upon , and so made thine , And union have with thee . 4 VVhat cause have we therefore to sing That we thy Gospel have , And praise our God and heav'nly King VVho strives our Souls to save ! 5 Our Enemies the Light do hate , And fain wou'd once again Suppress the Gospel , as of late ; O 't is their bitter pain 6 To see how Light and Truth breaks out , But this is , Lord , our joy ; Arise and put them to the rout Who would thy Truth destroy : 7 And we thy Praises will sing forth , And laud thy Name therefore ; O let thy Word shine through the Earth Now and for evermore . HYMN 158. The joyful Sound . 1 WHo hath or doth , O Lord , believe Th' Report which thou hast given ? Many will hear , but few receive Th' joyful News from Heaven . 2 The joyful Sound that 's spread abroad There 's few which it do mind ; For though they have it often heard , Yet not with hearts inclin'd 3 To that which is most truly good They have no mind at all But contrar'wise despise thy Word , And do contemn thy Call : 4 But unto some thou dost make known Thy glorious power divine ; And these are they that thou dost own , And callest also thine . 5 They do believe , and also fear ; They love and do obey : They cleave to thee , and are sincere , And follow thee alway . 6 And them dost thou with Blessings crown , They sing to thee therefore ; And hence it is thou dost them own , And wilt for evermore . HYMN 159. Psal . 23.3 . The Sinners Soul restored . 1 'T Is thou , O Lord , who dost restore Our Souls which went astray , And had been lost for evermore Hadst thou not found a way 2 For to recover us again , By sending of thy Son ; Under thy wrath we should have lain , And ever been undone . 3 Our sin and sickness was so sore , Nothing could do us good ; Nor life unto our Souls restore , But the Physicians Blood. 4 Our case was sad , woful indeed , If it we did but know ; Thou therefore sentst thy Son to bleed , Such bowels didst thou show , 5 That he for us , and in our stead Thy dreadful wrath did bear , That of his Flesh our Souls might feed , Lost strength for to repair . 6 Therefore we sing , Lord , unto thee , And well indeed may they Who by thy Grace now quickned be , And set in the right way 7 Unto eternal happiness , Whose Souls thou dost restore ; They all praise thee , Lord , more or less , And shall for evermore . HYMN 160. The Godly Man's Soul restored . 1 A Godly Man may greatly fall , But thou , Lord , wilt restore His Soul again , and so he shall Stand faster than before . 2 He under sin long shall not lye Before he doth revive ; And whilst he 's down his Soul doth cry , And greatly does he strive 3 Against all sin , and it does hate , And fain would he get clear Of every sin and evil thing , To shew he is sincere . 4 But wicked Men do make a trade Of sinning ev'ry day , Their hearts are carnal , and so hard , Sins motions they obey ; 5 And in them also it doth reign , And they in it delight ; Hence under wrath they do remain , Being odious in thy sight . 6 All praise to God , the Lord above , We find it otherwise , That sin we hate , and thee do love , And thy sweet favour prize . 7 Good Men cannot contented be , Unless restor'd again , And thy most precious face do see , And pardon do obtain . 8 All glory to thy gracious Name We give to thee therefore , And do resolve for to proclaim Thy praise for evermore . HYMN 161. Psal . 23.3 . The glorious restauration of the Soul. 1 THe Restoration of the Soul It is the work alone Of thy own Grace , O God most high , Which to us is made known . 2 Thy wisdom and thy power divine , And mercy infinite , In equal glory , Lord , doth shine Hereby in all Mens sight . 3 If thou hadst not stretch'd out thy hand Our Souls thus to restore , We must have lain in Satan's hand , O Lord , for evermore . 4 But are , our Souls restor'd indeed , And rais'd to life , again ? And from eternal death so freed , Shall never feel that pain ? 5 And shall also preserved be Unto eternal bliss ; Well may such sing continually , What comfort , Lord , like this ! 6 What ground of joy and gladness's here ? We 'll raise thy praise therefore ; For all restored Souls shall sing To thee for evermore . The Second Part. The Sinner's misery , and the Saints glory . 1 Sad was the Loss Man did sustain By his most dismal Fall ; God's Image marr'd , his Soul deprav'd , And brought into great thrall ; 2 Defil'd , wounded , and naked made , And dead in sin did lie ; Thus did his glory at once fade Through his iniquity . 3 Bound in strong Bonds in Satan's Chains His Eyes put out also ; He wickedly his God disdains , To him a cursed Foe . 4 For in the mind such enmity Is there in each vile one , That they resist thee day and night , And bid thee to be gone . 5 But yet such Grace didst thou extend To such a filthy Foe , As to send Christ , thy only Son , The Devil to o'rethrow , 6 And Man redeem with stretch'd out Hand , Thy Image to restore ; And heal his wounds , and make him see Who was so blind before . 7 Into sweet Union with thy self Thou tak'st him once again ; And he in thine own Bosom 's laid , Th' Enmity being slain . 8 From sickness he 's recovered , From bondage quite set free ; He lives again who once was dead , And dearly now loves thee . 9 Well may this cause all Souls to sing Who thus restored be ; For unto them , Lord , from hence springs Joy to eternity . HYMN 163. The precious Promises . 1 A Happy Soul , O Lord , is he Who Union has with thee ; Th' Promises to him are given , Which sweet and precious be . 2 Lord , when thou giv'st thy self to us , Promises are precious ; But never till we did believe , Could we e're find them thus . 3 All praise to God , the Lord on high , And to Christ who did die To purchase for us Blessings store To all Eternity . 4 We now therefore , O Lord , will sing Unto our glorious King , From whence the precious Promises Of Grace to us doe spring . 5 What precious Blessings do we see , Who interest have in thee ! And shall be happy evermore Unto eternity . HYMN 164. A Hymn of Praise after the Sacrament . 1 HAlleluja ! O happy day That ever Christ was born ! And happy we that e're we see This everlasting Morn . 2 Bless'd be the Lamb that hither came To be Sacrifice ; 'T is by thy Blood we have all good , In thee all Blessings lyes . 3 Our Bands to break thou didst them take , And with them thou wast bound , God's Cords we burst , thou wast acurst To heal our grievous Wound ; 4 For us he dy'd , being crucify'd , Sustain'd that cruel death ; Wast broke with grief , us'd as a Thief , And gave up his sweet breath . 5 His Grave , was made , and Body laid With the rich and unjust ; His Honour high despis'd did lye All cover'd up in Dust . 6 Admirable sight , a love most bright , Never the like was seen , That one so high so low should lye , Vile Wretches to redeem . 7 ' Mongst Men , what one wou'd e're have gone His Son thus to abase , For Enemies that him despise , And were in such a case . 8 Prais'd be the Lord , prais'd be the Word And Spirit too therefore ; Sing praise will we to the bless'd Three , Now and for evermore . HYMN 165. Man's Impotency . 1 HOw weak , O Lord , is sinful Man , O how unable's he To act or do , much less to run , Until he 's drawn by thee ! 2 We , Lord , have no sufficiency , Nor power of our own , To think so much as one good thought , As of our selves alone ; 3 But all our whole sufficiency Doth from the Lord proceed , Who works in us most graciously Both the will and the deed . 4 O draw us then our Saviour dear With thy strong Cords of Love , And then will we run after thee As fast as we can move . 5 Shall we by thy own sovereign Grace These special drawings find ; Then shall we run our heavenly Race With a sweet raised Mind . HYMN 166. Isa . 55.1 . Come ye to the Waters . 1 O Come , ye thirsty Souls , and drink ; O Come , do not delay ! Is it not time , can any think , With speed to come away ? 2 O precious Grace and Love divine , Lord , we adore thee do , And praise that holy Name of thine From whence these Waters flow . 3 Waters of Life , how sweet are they To him that thirsteth sore ! O he esteemeth them each day , And loves them more and more . 4 They who of them do drink shall live , Yea , and shall never die ; And all that come , may them receive , Thou wilt not one deny . 5 They heal the sick and wounded heart And give sight to the blind ; There 's none shall ever be undone Who do these Waters find . 6 All praise and glory unto God We have these Waters store ; Let 's drink of them and let us live , And praise thee evermore . HYMN 167. Glorious Light shining forth . 1 NOw Christ is preached unto us , His glorious Name made known ; The Morning-Star sends forth his light , Dark Shadows now are gone . 2 The Morning of that long'd for Day Will soon break forth amain , When glory great shall fill the Earth , And Jesus Christ shall reign . 3 'T will quickly be that we shall sing A new and pleasant Song , And shall exalt poor Sions King , For whose sweet day we long . 4 He that his Soul pour'd forth to death , And dy'd a Sacrifice , Will like a Lyon quickly rouze , And all his Foes surprize . 5 The gracious Lamb that hither came For Sinners to be slain , Is worthy of all glory great , And therefore shall he reign . 6 The Song of Moses and the Lamb Redeemed Ones shall sing ; O let us on his side be found Sincere in ev'ry thing . 7 O happy they who thee have got That suffered on the Tree , And count all things as Dung and Dross When once compar'd to thee . 8 Then shall we find peace in our mind When thus we prize thy Name ; And fill'd shall we with glory be , Whilst others fill'd with shame . HYMN 168. The panting Soul. 1 ONe thing , O Lord , thy Saints desire , And would obtain of thee , Within thy Temple to enquire , Thy beauty there to see ; 2 That there may be our dwelling-place , Let us this mercy crave , And all provision of thy Grace There daily also have : 3 That to our joy we all may drink Of living lasting Springs , And also know and the will do Of thee the King of Kings : 4 And being fed with living Bread , May praise thy Name therefore ; Refresh'd from thee , from thirsting free , May sing for evermore . HYMN 169. Everlasting Rest . 1 TO the Eternal God above Let us loud praise proclaim ; Since we have tasted of his Love , Let 's glorifie his Name . 2 A blessed rest he hath in store For all who are upright , Where they shall be for evermore In his eternal light . 3 All Tears from off our Eyes shall then Be wiped quite away ; And we shall never mourn agen On that eternal day . 4 O then let 's fear lest we fall short Of that sweet resting-place ; For many seem to bid fair for 't , Without one dram of Grace . 5 Let us truly converted be , And Oyl have much in store ; For then through thee enter shall we Before thou shut the door : 6 And with joy sing unto our King Eternal Songs above , And filled all both great and small With thy eternal Love. HYMN 170. Hear , and your Souls shall live . 1 THy Mercy , Lord , is infinite , To call such unto thee , Who loathsom are in thy own fight By their iniquity . 2 O then let Sinners come with speed , B'ing drawn by pow'r divine ; Let them unto thy Call give heed , Whilst Gospel-light does shine . 3 Come unto thee , O holy One , And shall our Souls then live ! Let Sinners see they are undone , Till Christ does them receive . 4 Lord , take some Sinners by the hand , And save their Souls from Hell ; And make them bend to thy Command , O thou canst them compell 5 To come unto the Marriage-Feast ; O bring them in to thee , That they may sing thy Praises forth To all eternity . HYMN 171. What shall we do ? 1 O Lord , what shall poor Sinners do Who dead in sin do lie , And must eternal sorrow know , If in that state they die ? 2 O praised be thy holy Name Thou hast a way found out To save us from eternal shame , And life to work about . 3 O then shall some this day so hear , That they may Life obtain ! Let them to Jesus Christ draw near , And so be born again , 4 Or else they will i' th' Judgment-day Condemned ever be , And on them thou wilt thy wrath pour To all eternity . 5 Then quake and tremble ev'ry one , And not reject God's Call ; Lest you at last be all undone , And into Hell do fall . 6 O thou art good to us , O Lord , In sending Christ to die ; If Grace thou dost to us afford , We 'll sing continually . The Second Part. Who hath made thee differ , &c. 1 O Lord , we praise thy glorious Name For distinguishing Love ; Blessed be God Christ hither came To lift us up above . 2 We naturally like others were , Even cursed Foes to thee ; But thou hast made thy Grace appear , Whilst others darkness be . 3 Thou hast , O Lord , the difference made , All is of Grace alone ; Hence we have cause sweetly to sing To thee the holy One. 4 O shall thy glorious Work appear ? Lift up thy Name on high , That Sinners may now ev'ry where To the Lord Jesus fly . 5 And as for us , let it be seen We all converted be , That so we may thy Praises sing To all eternity . HYMN 173. If the Son make you free , &c. 1 HAlleluja to thee the Lord above , His Praises let us sing ; Exalt his Name continually From whom all Blessings spring . 2 Who didst behold us when we lay Polluted in our sin ; And to wash us found out a way To make us clean agen . 3 We Slaves of Sin and Satan were , And in strong Bonds were bound ; And when no other help was there , From thee we help have found . 4 Thy Son out of thy Bosom came Our Souls for to set free ; All praise unto the Son of God , And equal praise to thee , 5 The Father of our glorious Lord , The God of Grace and Love , Who didst us pity , and afford Salvation from above . 6 No freedom , Lord , for sin is there , But by the Son alone , Who did thy wrath from Sinners bear , Who were all quite undone . 7 Let such who liberty now have , Thy Praises sing therefore ; For them wilt thou from bondage save , O Lord , for evermore . HYMN 174. A Hymn after a Farewell Sermon . 1 SHine forth , O Lord , upon our Souls , And let thy Showers fall , That so we may be rooted well , And flourish great and small . 2 We have a sweet reviving time , Who lately seem'd as dead ; When shall we be as in the prime ? O raise our withered Head ! 3 We have had a sore Winters day , A pinching time was here ; But shall such Weather fly away , And springing times draw near ? 4 We praise thy great and glorious Name For Seasons we have had , O let us not be put to shame , But in thy self be glad . 5 We now must part , and for a while Not see each other here ; So let us walk , that when Christ comes , With him we may appear , 6 And sing sweet Songs of Melody , And Joy in God above ; And ravish'd be eternally With his transcendant Love. HYMN 175. Christ knocks at the Door . 1 THou , Lord , knocks at the Sinner's Door , Desiring to come in , To store their hearts with precious Grace , And to destroy their sin . 2 Thy Love is great , and therefore , Lord , Dost wait on them we see , Who will attend unto thy Word , And open unto thee . 3 Lord , thou dost knock and call aloud , Sinners rouze up with speed ; If you do open unto him , No good thing shall you need . 4 Thou dost not come with empty hand To those who do believe ; For they with thee Communion have , And such like Joys receive ; 5 Which prized are by holy Ones Thy Consolations be Not small , O Lord , but very great , Such do receive from thee . 6 All praise , and glory , and renown Therefore to thee they sing ; Yea praise let 's raise continually Of Christ our glorious King. HYMN 176. The Foot-steps of the Flock . 1 TEll me , O thou beloved One , Where thou thy Flock dost feed ? On thee we do depend alone , That thou our Souls mayst lead 2 Into rich Pastures fresh and green , Where we do comfort find , Which doth content our precious Souls , And stay our fainting mind . 3 Thou sendst us to the first Foot-steps Of thy dear Flock of old , There for to feed , and to lye down In thy own blessed Fold ; 4 Where rest we may under thy shade With much delight and peace , Where streams of joy most sweetly flow , Which run and never cease . 6 Thou hast o'recome us with thy Love , We can't but must love thee ; And being drawn , Lord , from above , We run continually . 6 Therefore we sing unto thy Name , And lift thy praise on high ; And for thy sake bear any shame , And will not thee deny . 8 If we do find we do love thee , And thou dost Love return , We 'll never cease to raise thy praise Until our lives are done . HYMN 177. Act. 8.5 . Christ preach'd . 1 HAlleluja to the Lord on high , All glory , honour , praise Ascribe to him continually , And live to him always . 2 Lift Christ on high , our glorious King , In whom all fulness dwells ; He is our Life and Fountain-spring , His glory great excells . 3 'T is Christ , O God , that we do preach , As thou dost us command ; O let thy Word Men's hearts so reach , It may break Satan's Band. 4 O set their Souls at liberty , And them unite to thee , To sing thy praise melodiously Whilst they thy glory see . 5 There 's none like Christ in all the Earth , He is that lovely One ; His honour we would , Lord , spread forth , And him exalt alone . 6 Thou hast made him the All in all To us in ev'ry thing ; Before him shall the mighty fall , And own him to be King. 7 His Day is near , his Foes must down , And never rise again ; And flourish must his glorious Crown , And ever shall he reign . HYMN 178. A Hymn of Praise after the Lord's Supper . Wonders of Grace . 1 O Let us all with chearful voice Sweet Halleluja's sing ; And magnifie the Lord most high , Our glorious God and King , 2 Who wond'rous things for us hast done , Which all our Eyes behold , In saving of his sinking Church , As in the days of old . 3 Let us loud Praise proclaim always , And godly also live Continually both night and day , And glory to him give . 4 Let Christ be had in great esteem , And lifted up on high ; O let us all remember him Who for us all did die . 5 How did he , Lord , with bitter cryes Make known his grief to thee , Whilst languishing his Body hung For us upon the Tree . 6 Unto the Cross they did thee nail , Thy Sides they pierc'd also ; O let us all apply thy Blood Which from thy Wounds did flow . 7 It s precious vertue we receive , To purge and make us white , That through it we might all indeed Be lovely in thy sight . 8 Lord , didst thou die that we might live ? O let us sigh and mourn , With fervent hearts unfeignedly , To think what thou hast born 9 To save our Souls from Wrath and Hell , That we might changed be , And so at last in Heaven dwell To all eternity . HYMN 179. A Hymn of Thanksgiving for our late Deliverance . 1 THy wondrous Acts of Grace , O Lord , Wrought in all Peoples sight , May stir us up with one accord To praise thee day and night . 2 The cursed snare that Babel laid , Is broken , Lord , by thee ; And they of whom we were afraid , Confounded also be . 3 When we like Men near dead did lye , And knew not what to do ; Thou didst defeat our Enemy , And them quite overthrow . 4 Thou hast also , Lord , heard our Cry For bleeding Ireland ; And sav'd the King , when death was nigh , With thy blessed Right-hand . 5 And Liberty to us is given To Worship without fear ; And with sweet Dews and Showers from Heav'n Our Souls thou now dost chear . 6 We therefore glorifie thy Name To whom all praise belongs , And celebrate thy glorious Fame With joy in holy Songs . HYMN 180. The power of Prayer . 1 PRayer is a Duty ev'ry one Should use both day and night ; Prayer is a Duty God does love , And in it takes delight . 2 Prayer is a Duty prevalent , It has Jehova's Ear ; Prayer should to Heaven be daily sent When we are in great fear . 3 VVhate're we want , if we do pray To thee most fervently , And ask according to thy VVill , VVe shall have all supply . 4 To Prayer of wicked Men , O Lord , Thou wilt no Answer give ; But wilt hear those who are sincere , And do uprightly live . 5 All praise to God , the Lord most high , VVho hast said , Seek my face ; VVhate're thou dost our Souls deny , Give us more of thy Grace . HYMN 181. Saints Safety . 1 TO God most high we lift our voice , And sing with one accord ; For we safe always are in thee , Our help is in the Lord. 2 Some trust in Men , and in their Wealth , And Riches do embrace , But , Lord , grant us thy saving health , And shinings of thy face . 3 Thou hast put gladness in our heart By those thy Beams divine , Much more than they who have their part Of corn , of Oyl and Wine . 4 On thy own strength we do repose , And thereby are secure And safe from all most dreadful woes , Our dwelling-place is sure , 5 Within the Clifts of the bless'd Rock From whence sweet Waters flow , And therefore will not fear that shock That Babel will o'rethrow . 6 Thou hast sav'd us from wrath to come At the most dismal day , And wilt save us from bloody Rome , Who would us all betray . 7 To him that on the Throne sits down , And Christ the Lamb therefore , Be blessing , glory and renown Now and for evermore . HYMN 182. All praise to God. 1 ALL praise to God the glorious One , Thy Name let us adore , Who loved us , and sent his Son , Praise him for evermore . 2 The Cherubims with one accord Do sing continually ; O holy , holy , holy Lord , And glorious Majesty : 3 And shall not we affected be With thy redeeming Love , And sing to thee melodiously With hearts raised above 4 All earthly things , since we have Springs To drink of in the way , That are so sweet , and make us meet For Christ another day . 5 Our Tables spread with heavenly Bread In presence of our Foes ; We eat fat things , and drink of Springs From whence Soul-comfort flows . 6 What , Lord , so good as Divine Food To those that gracious be , And know full well nought can excell What they enjoy of thee ? 7 To God the Father , and the Son , And Holy Ghost therefore , Be glory , honour , and renown , Now and for evermore . HYMN 183. Zach. 12.10 . And they shall look upon me whom they have pierced . 1 O Happy Souls who look to thee , And presently do mourn And grieve for their iniquity , Seeing what thou hast born . 2 O Lord , how did our horrid sin Upon thee heavy lye ! VVe pierced thee once and agen By our iniquity . 3 O let us look until we love , And thee with joy embrace ; Men will loath Sin and it forsake VVhen they receive thy Grace . 4 And since there is for us relief In thee , O Saviour dear , Let 's throw away all Unbelief , And joyful all appear . 5 Into thy presence we are come , Let 's make a joyful noise , And sing to thee who 't is alone That all our Foes destroys . 6 No Enemy without , within , But from them thou canst save ; Therefore let 's sing thy glorious praise , And unto thee let 's cleave . 7 Sin never shall that Soul destroy That looketh unto thee , Such sing , and shall with inward joy Unto Eternity . HYMN 184. When recovered after a Fit of Sickness , Sept. 16. 1688 1 LEt that life-breathing Face of thine , Lord , manifested be ; Because thy Love excelleth VVine , All upright Ones love thee . 2 Thou hast , O Lord , redeemed us , Yea , from the lowest Hell , And rais'd us to an higher state Than that from whence we fell . 3 VVith Flaggons of refreshing Joy , And Comforts from above , Stay us , O Lord , we humbly pray , Let us be sick of Love. 4 For these great Blessings , O most High , VVe will thy Praises sing , VVho hast also , Lord , heard our cry , Praise to our glorious King. 5 VVe cried to thee with our hearts To make thy Servant whole , And from the all-devouring Grave For to return his Soul. 6 And thou dost , Lord , a new life send , And wouldest not permit That he should hastily descend Into the dolesom Pit. 7 VVe therefore sing and give thee praise , Most holy let us be , VVith hearts united all our days Let us live unto thee . HYMN 185. Rev. 3.18 . Buy of me Gold tried in the Fire . 1 LOrd , we do see that poor we be , But thou hast Riches store ; And if that we do come to thee , VVe nothing shall want more . 2 VVhat is our own to us is shown Is good , alas , for nought ; O let it go , since we do know Rare things are to be bought : 3 And thou dost cry , O come and buy ! O blessed be the Lord ! Now is the day , let 's not delay , But close in with thy Word : 4 Then rich shall we for ever be , And Crowns of Glory have ; And Robes so white that shine like Light Shall we likewise receive . 5 Grace is like Gold , but doth excell VVhatever is on Earth ; O happy they who know full well Its great and glorious worth . 6 Shall they not sing who see the Spring Of Grace doth Blessings pour ; Thy holy praise we will always , Lord , sing for evermore . HYMN 186. Zach. 12.10 . They shall look to me . After Sermon . 1 YE Saints , break forth with chearful voice , And sing Christ's glorious praise ; His Love is sweet , O it is choice ! Ye Saints praise him always . 2 Come , look and love ! O cast your Eye Upon this lovely One ! He is your help , your Food , your Strength , Your Hope , your Joy and Crown . 3 Christ is the Root , Christ is the Branch , Christ is our Testator ; Christ is the holy Lamb of God , Christ is our Mediator . 4 Christ is the VVay , Christ is the Door , Christ is our Physician ; Christ is our Meat , Christ is our Drink , He 's thus to ev'ry Christian . 5 Christ is God's great Embassador , Christ is the only Heir ; Christ is the Bright and Morning-Star , Christ is beyond compare . 6 Christ is the Foundation sure , Christ is the corner-stone ; Christ is the VVitness and the Truth , Christ is the only one . 7 Sing praise to Christ , exalt him then , And look to him always ; O sing to him , and never cease Till you do end your days . HYMN 187. The heavenly Feast . 1 O Praise the Lord , and look to him , Sing praise unto his Name ; O all ye Saints of Heav'n and Earth Set forth his glorious fame : 2 VVho spared not his only Son , But gave him for us all ; And made him drink the Cup of VVrath , The VVormwood and the Gall. 3 He dy'd indeed , but rose again , And did ascend on high , That we poor Sinners lost and dead Might live eternally . 4 His Flesh is heavenly Food indeed , His Blood is Drink divine , His Graces drops , like Honey-falls , His Comforts taste like VVine . 5 Lord Christ , thou hast refresh'd our Souls VVith thy abounding Grace ; For which we magnifie thy Name , Longing to see thy Face . 6 Let the Redeemed of the Lord Their thankful voices raise ; Can we be dumb whilst Angels sing Our great Redeemer's praise . 7 Come let us joyn with Angels then , Glory to God on high ; Peace upon Earth , Good-will to Men , Thus sing eternally . HYMN 188. The Harvest is the end of the World. Harvest of Joy. 1 THe Harvest-day will soon be here , A blessed day 't will be To all those Souls who are sincere , For Jesus they shall see . 2 Thou send'st thy glorious Rays on us , And Dews , our Souls to chear ; But e're long we with open Eyes The Vision shall have clear . 3 Most sweet reviving Acts of Grace Are those we feel of thine , Whilst we behold thy glorious Face , Yet stronger Beams will shine , 4 To comfort and rejoyce each heart To all eternity ; From thee , O Lord , we ne're shall start , But in thy Garner lye ; 5 Or rather in thy precious Arms We being ripened , Shall housed be with lasting Charms Of Glory on our Head. 6 No sorrow shall us then annoy , Nor fears cause inward pain ; Nor sin nor Satan spoyl our joy , Nor filth our glory stain . 7 We shall not then , as now , be vext With Satan , World , and Sin ; Nor with base Hearts be more perplext When Heaven has took us in . HYMN 189. The woful Harvest of the Wicked . 1 THis World will quickly have an end , That is the Harvest-day ; And Jesus will the Reapers send , They come and shall not stay . 2 The Angels they the Reapers be , The Wheat are God's Elect , Which shall , Lord , gathered be to thee , The Tares thou wilt reject : 3 The Tares are those vile wicked Men Who do thy Saints annoy , Which shall in Bundles bound be then , That thou may'st them destroy ; 4 And into Flames thou wilt them cast , Their Worm shall never die ; The Fire too shall ever last Ev'n to Eternity . 5 The false Professor will be found Amongst the cursed Foe ; And with prophane Ones shall be bound , And equal sorrow know . 6 But a bless'd day will be to those Whose Hearts are found upright , VVho did in truth with Jesus close , And serv'd him day and night . 7 They shall with thee in glory be , Lord Christ when thou dost comes ; But Unbelievers shall from thee Receive their final doom . HYMN 190. Christ's Passion and Exaltation . 1 HOsanna to King David's Son , The Lord 's anointed One , VVho quickly shall exalted be Upon his glorious Throne . 2 Triumph and shout , O Heavens high ! And let the Earth rejoyce ! And let the Saints melodiously Lift up in Songs their voice 3 To Christ the King , because that he A Feast provideth here ; And tells us we all welcome be To eat of his good Chear . 4 His Flesh for us doth freely give , His Blood to drink also ▪ That we might never die but live , These Blessings from him flow . 5 His bleeding VVounds , out-stretched Arms , And yearning Bowels dear , To us run out for sweet support , That so we might not fear . 6 Thou art the first , yea and the last , VVas dead , and art alive ; And lives for ay , therefore to thee All honour we must give . HYMN 191. The Second Part. Awake ye Virgins . 1 O Virgins know , both Fools and VVise , The Bridegroom is at hand ; He comes , he comes , let it suffice , But who with him shall stand ? 2 He that his Lamp doth fitly trim , And Oyl doth get good store , Shall then embraced be by him , And reign for evermore . 3 Cast off your drowze , let 's all awake , 'T is not a time to slumber ; But speedily our Lamps le ts take , And haste to th' VVedding-Chamber ; 4 For certainly our dearest Lord VVill quickly come away ; The mid-night Cry will soon be heard , His Chariots will not stay . 5 O take thy flight on VVings of Love , And like the nimble Hart , Come , Lord , O come down from above ! Let 's meet and never part . 6 The Bride saith , Come , O do not stay ! And he that hears thy voice , In hopes that thou wilt come away , Most sweetly does rejoyce . HYMN 192. Christ's Humiliation and Exaltation . The Third Part. 1 The Spirit saith , Dear Jesus come ; The thirsty Soul doth cry Daily to thee ; this is the summ , O come most speedily . 2 Signs of thy Day upon us be , The World it is perplex'd ; The Nations groan and long for thee , By Wars being sorely vex'd . 3 Thy Saints do mourn their Sighs and Tears Invite thee for to come , The Martyrs Blood cryes in thy Ears For Babels final doom . 4 Thou sayst , Surely I come quickly , Amen , Amen , O Lord ; O come ! O come ! my Soul doth cry , According to thy Word . 5 Lord , thou didst come , thou cam'st to die , And bear most bitter pain , God's Justice for to satisfie , And Pardon to obtain . 6 Thou didst come to be humbled , And suffer on the Tree , Therefore shalt thou lift up thy Head , And high exalted be . 7 Thy Right it is to reign as King , Thou art the only Heir ; The Kingdom 's , thine thy Foes down bring , Thy vengeance let them bear . HYMN 193. Signs of the last Day upon us . The Fourth Part. 1 THe Fig-Tree , Lord , does now put forth , The Summer doth draw near , The Sea doth roar , ( as thy VVord saith , ) And Men begin to fear . 2 The VVinter certainly is gone , The lovely Birds do sing ; The Spring is now a coming on , VVhich lasting joy will bring . 3 The voice of the sweet Turtle too Is heard in this our Land , VVhat clearer Signs , Lord , canst thou show By thy own wondrous Hand , 4 Of thy approach and glor'ous reign The Nations angry be ; Thy wrath is , come , their glory stain , Thy Kingdom let us see . 5 The Ev'ning of a former day Portends a dismal night , But holy one ; our Souls may say , Our Ev'ning has some light . 6 Not light nor dark , this is the hour , It 's neither night nor day ; 'T is , 't is the time of thy dread power , O haste and come away . 7 The whole Creation sadly groans , And utters its last cryes ; Poor Sion vents her piteous moans , VVhilst Tears fill each Saints Eyes . 8 O come , bless'd One , make no delay , The VVicked do thee dare ; Come holy Jesus , come away ! Thine Arrows do not spare . 9 Shall Heaven give the long'd for Call , That Earth beneath may quake , That Romes high Towers down may fall Now the dead Bones do shake . HYMN 194. The Day of Jubilee . The Fifth Part. 1 O Blessed Day , how sweet is it To think upon that time VVhen Christ shall upon his Throne sit , And Summer's in its prime . 2 VVhen all the Earth together shall Break forth and sweetly sing ; And all Christ's Foes with vengeance fall , VVho own not him for King. 3 VVhen Saints who now divided are , Shall all united be ; And in their glitt'ring Robes appear , And sing in harmony 4 VVhen Swords and also warlike Spears Men shall to Plow-shares beat ; And all Men quite be freed from fears , And from all scorching heat : 5 And under their own Vines sit down VVith hearts full of sweet joy ; O come , Lord Jesus , take the Crown , O haste and come away . 6 Wars then we find shall ever cease , Envy ' mongst Men depart ; Nothing but Love and blessed Peace In each Believer's heart . 7 The Lyon and the Lamb shall then Together feed and ly ; And the like concord amongst Men Shall then be certainly . HYMN 195. A Hymn of Praise . 1 O Let us sing with chearful hearts Sweet Hymns of Soul-delight ! With one accord before the Lord , That 's pleasing in his sight . 2 What People have more cause to praise The living God on high , Than have all those whom thou hast chose , And for whom Christ did die ! 3 With full assurance let 's draw near , That we accepted be ; And then our peace will much encrease , Which , Lord , we have in thee . 4 O what a kind of Love is this The Father grants to us , To be the Sons of God above , And him to call us thus ! 5 We know not now what we shall see , Yet this thou dost declare , That like to thee we all shall be , When thou dost next appear . 6 True Faith let 's have on Christ to rest , And Hope , which cannot fail ; That does take hold , Lord Christ , of thee Who art within the vail . 7 And then , O Lord , if Storms arise , And Seas afresh should roar , We shall in thee secured be Now and for evermore . HYMN 196. The bleeding and wounded Heart . 1 O Lord , how sad's the case of Man , By reason of the Fall ! His heart is hard , that nothing can , Alas , pierce it at all , 2 Until the time doth come when he God's power within does know ; O then he doth , Lord , seek to thee , Not knowing what to do . 3 O happy Souls , who pierc'd have been , And broken thoroughly , In the true sight and sense of sin , And do on Christ rely . 4 Such who are broken , thou wilt head , Who the Physician art , Thou wilt not cast off any such Who have a contrite heart . 5 Let Sinners , Lord , die unto sin , Wound them , O Lord , we pray ! And let them find Soul-life within , And comfort ev'ry day . 6 O bless thy Word , and let it be Salvation to the Poor ; And we thy Praises , Lord , will sing Now and for evermore . HYMN 197. Things done for us . 1 SOme things for us , Lord , must be done By thy Almighty Hand ; It must be Jesus Christ alone Who in our stead did stand ; 2 Who bore thy heavy wrath , O Lord , For us upon the Tree ; And paid the Debts which Sinners owe To thy dread Majesty . 3 All praise and glory let us sing To God the Lord most high , Who did to us Salvation bring From Hell and Misery . 4 The Just for the Unjust did bear The punishment of sin , That we of righteousness might share , Who so defil'd have been . 5 Shall Life now in our Souls be wrought , And Grace implanted be , That home to Christ we may be brought , And Union have with thee ? 6 Then will we sing sweet Songs of Praise , And lift thy Name on high ; And happy be , Lord , all our days , More happy when we die . HYMN 198. Things done in us . 1 O Lord what hast thou done for us ? And in us also wrought ; On the Lord Jesus we depend , By whom our Souls were bought . 2 All praise and glory unto God Who hath made us alive , And to exalt thee let us see We all of us do strive : 3 And to excell in doing all That thou dost us command ; And readily obey thy Call , That we may one day stand 4 With boldness , and the greatest joy , Before thy glorious Throne , When many Persons bitterly Shall cry with woful moan . 5 Our works are all wrought in us , Lord , And for us too by thee ; Thy Praises therefore we will sing , And that continually . HYMN 199. Grace shining . 1 LET such who have enlightned been Behold thy glorious Grace And Power divine , prepar'd to shine Before all Peoples face . 2 By thy Grace , Lord , O let us move , And with a holy Song Exalt thee who dost dwell above , To whom all praise belongs . 3 It 's none but thee who can appease The wrath that burns within , And to a wounded heart give ease , That 's burdened with sin . 4 We thee adore , and worship do , And at thy precious Feet Contentedly we all would lye To tast thy mercy sweet . 5 And thou , dear Saviour , who for sin The Curse didst undergo , Unless thy Arm reveal'd had been , No help to us could flow . 6 All praise to God , and to the Lamb And Spirit be therefore ; Teach us to know what we must do , And sing for evermore . HYMN 200. Bread indeed . 1 HOw good , O Lord , is thy blest Word To all that are sincere ! Because it doth such good afford , Thy Children love it dear . 2 O let us taste of thy sweet Love , And in thy self delight ; And feed us also from above Every day and night . 3 That with the fat things of thy House We all may feasted be ; And flourish in thy glorious Courts , Dear God , continually . 4 Many do seem to be content , Whilst they on Husks do feed ; But let our Souls to Christ be bent , And stor'd with all we need . 5 One hour in thy blest Courts let 's prize Above all times and days ; And also sing and laud thy Name , And live unto thy praise . HYMN 201. A Feast of Fat things . 1 LOrd , thou art great , and also good ; Thy Love and Grace is such , Thou giv'st poor hungry Souls sweet Food , And nothing think'st too much ; 2 For them who unto Christ do come , All things prepared be ; No sooner do they once come home , But welcome are to thee . 3 The fatted Calf , and Bread indeed , And precious Wine good store ; And all things else which Sinners need , Are ready for the Poor : 4 Where feed and feast all on free cost May such who hungry be ; All is of Grace , that none may boast , But only , Lord , in thee . 6 O then let 's eat and drink the best . And praise the Lord above ; And lean upon his dearest Breast Till ravished with Love. HYMN 202. Vnless ye believe that I am he , &c. 1 HOw dark is he , how blind , Who hath a carnal mind ? He hath no peace if he so die , He none shall ever find . 2 He that in Christ doth not believe , Nor in Truth now receive The offers of his special Grace , May not his Loss retrieve . 3 Die in your Sins , Tremble and Fear , What Man is it can hear Those words , and find his heart not now Rent and to pieces tare ? 4 Let 's lift thy Name , O Lord , on high , And make sweet melody ; And so believe and live , that we In sin may never die . HYMN 203. The glorious Gift . 1 ALL praise and glory now be given To God , the Lord above , Who gives to us the best of Heaven , Himself , His Grace , and Love. 2 Most precious are his Promises , They firm and sure be ; Thou all our wants wilt , Lord , supply , And that continually . 3 Though we are poor in earthly things , And little do possess ; Yet richer are than wicked Kings , And never shall have less . 4 He that hath God , possesseth all . And what would he have more ? Shall not that Man contented be ? Can any think he 's poor ? 5 O let us then lift up our voice , And sing melodiously ; And in the Lord always rejoyce Until we come to die . HYMN 204. Christ became poor . 1 O Holy and most glorious King , The mighty Prince of Peace , Thou art that Lamb by whom we came From sin to have release . 2 Thou in the glorious Form of God , Before all Worlds indeed , Most splendently O thou didst shine , And nothing didst thou need : 3 And yet thy love to us was such , Thou for us becam'st poor , That we through thy great Poverty Might all have Riches store . 4 We never can to thee express Our Thanks sufficiently , Who in our stead , and for our sakes A shameful death didst die . 5 The Wrath and Curse that was our due , O Lord , thou didst endure ; And in the Grave , O thou didst lye , Our freedom to procure . 6 O depths and heighths of divine Love ! None can compare with thee , So low to lye , that we on high At last might raised be . 7 Lord , thou art all in all to us , To God all praise therefore ; To him , to thee , and Spirit , we Will sing for evermore . HYMN 205. A Hymn of Dr. P. taken out of his [ Century of select Psalms , p. 201. ] ( From several Passages of the Revelations . ) ALL ye that serve the Lord , his Name See that ye celebrate ; And ye that fear him , sing aloud His praise , both small , and great . O thou great Ruler of the World , Thy Works our wonder raise : Thou blessed King of Saints , how true And righteous are thy ways ! Who would not fear and praise thy Name , Thou only Holy One ? The World shall worship thee , to whom Thy Judgments are made known . Most Holy , Holy , Holy , Lord Almighty is thy Name ; Which was before all time , and is , And shall be still the same . All Glory , Pow'r , and Honour , thou Art worthy to receive ; For all things by thy Pow'r were made , And by thy Pleasure live . To thee of right , O Lamb of God , Riches and Pow'r belong ; Wisdom and Honour , Glory , Strength , And every praising Song . Thou as our Sacrifice wast slain , And by thy precious Blood , From ev'ry Tongue and Nation hast Redeem'd us unto God. Blessing and Honour , Glory , Power , By all in Earth and Heaven , To him that sits upon the Throne , And to the Lamb , be giv'n . PART IX . Containing part of some Select PSALMS of DAVID . HYMN 206. Psal . 1. The Blessed Man. 1 THe Man is bless'd that shuns the Snare Of wicked Mens advice , Whom Sinners Paths , or Scorners Chair By no means can entice : 2 But his delight both day and night Is in God's holy Law , Wherein he waits and meditates With constant care and awe . 3 Like planted Tree by Water-Springs Shall such a Man be made , A Tree that timely Fruit brings forth , Whose Leaf shall never fade : 4 And God shall bless with good success All actions of the Just ; Unlike them far the wicked are , And as the driven Dust ; 5 Therefore th' Ungodly never may In Judgment stand acquitted ; Not with the Just in that great Day Shall Sinners be admitted ; 6 For Men upright are Gods delight , Their way to him is known ; But Sinners way shall soon decay , And quite be overthrown . HYMN 207. Psal . 2. Christ's Kingdom . 1 WHy do the Heathen Gentiles rage , And foolish things surmize ? Kings set themselves against the Lord , And do his Christ despise . 2 His gracious Government they count Their Yoke , his Laws their Chain ; Freedom they 'll have without controll , No Bands shall them restrain ; 3 But God above will scorn their rage , Their vain attempts deride ; He will affright them in his wrath , Vex and defeat their pride . 4 For all their spite I 've set my King Upon his holy Throne ; And what I had decreed before , Proclaim'd him now my Son. 5 This is the Birth-day of his Rule , Thy Scepter I 'll advance Or'e all the Earth , the Gentiles give For thine Inheritance . 6 Thou with an Iron Rod shalt bruise Their disobedient Neck ; Like brittle Potsherds all their Pow'rs Without resistance break . 7 Let the great Rulers of the Earth This greater Lord obey ; Serve him with chearful willingness , And fear him too each day . 8 In low submission to the Son Your happiness does lye ; Then ye are safe when he 's well-pleas'd ; When he 's provok'd , ye die . HYMN 208. Psal . 4. The Saints Security in God. 1 FOnd Men , that would my glory stain , My Government despise ; How long will ye pursue vain hopes , And please your selves with lyes ? 2 Know that the Lord does righteous Men With special favour own ; Though ye despise me , he ne're will On my Petitions frown . 3 Sin not , but fear ; let quiet Thoughts Instruct and make you wise ; Joyn a pure Heart with Trust in God , As the best Sacrifice . 4 Though others in distrust of thee To other succours fly , Thou art our Hope , Lord , cast on us A favourable Eye . 5 Thy Love more chears my heart than when Their Corn has wish'd encrease ; Or when a happ● Vintage makes Their Wine o'reflow the Press . 6 Down will I lye in peace , and sleep Shall close my wearied Eyes ; No fear disturb me whilst I know In God my Safety lyes . HYMN 209. Psal . 7. Wrath against Persecutors . 1 GOD is a righteous Judge be sure , And one that will repay ; And with the lewd and wicked Doer God's angry ev'ry day : 2 Unless he do his sins forego , And speedily repent , He 'll whet his Sword , and string his Bow , He hath it ready bent . 3 His deadly Darts he doth ordain To smite him unawares ; And for the Persecutors pain Sharp Arrows he prepares . 4 He made a Pit , in digging which No pains at all he spar'd ; And fell he is into the Ditch Which he himself prepar'd . 5 Upon his own unhappy Crown His mischief shall be spread ; His violent dealings shall come down , And light on his own head . 6 But I his Justice will proclaim , Who judgeth righteously ; And with a Song will praise the Name Of God until I die . HYMN 210. Psal . 11. The Misery of the Wicked . 1 GOD in his Sanctuary dwells , Heav'ns glorious Throne , From whence he views the Sons of Men , And judges ev'ry one . 2 When he examins righteous Ones , He does their works approve ; Such as are wicked and unjust , His Soul can never love . 3 Snares shall befall them , and for these This mixture is made up , Fire , Brimstone , and tempestuous Storms The Portion of their Cup. 4 God who himself is righteous , does In righteousness delight , And still will favour and protect The Man that is upright . HYMN 211. Psal . 15. The spotless Saint . 1 LOrd , let me know that happy Man Whom thou so well dost love , That he may praise thee here below , And dwell with thee above . 2 'T is he whose Life is free from blame , Whose works are right and just ; Whose hearts and words are true , and whom One may securely trust . 3 His Neighbours Credit does not wound By a detracting Tongue ; Nor in his Infamy delight , Much less would do him wrong . 4 Who does not break his Oath when he To his own damage swears ; But his strict Vertue far before His Interest preferrs . 5 Who hates Exaction , and rejects Bribes to betray the Just ; This Man shall ne're be mov'd , but may In God securely trust . HYMN 212. Psal . 23. Pastures green and flourishing . 1 MY Shepherd is the living Lord , 'T is he that doth me feed ; How can I but be richly stor'd , Whilst he supplies my need . 2 In Pastures green and flourishing He makes me to repose , Hard by the silent Water-Spring , Whose Streams with pleasure flows . 3 He guides my Soul , so apt to stray , A safer course to take ; Conducting me in his right way , For his alone Name 's sake : 4 And tho' I walk in Death's dark shade It shall me not dismay ; For thou art with me , and hast made Thy Rod and Staff my stay . 5 My Table spread thou didst appoint In presence of my Foe ; My Head with Oyl thou dost annoint , My Cup doth overflow . 6 Thy Grace and Goodness certainly Shall measure all my days ; And in thy House , O God , will I For ever give thee praise . HYMN 213. Psal . 102. Sion repair'd . 1 THou wilt arise in Mercy yet , And Grace to Sion send , Because the time for favour set Is now come to an end ; 2 For even in the Stones thereof Thy Servants take delight , Her very Dust is cause enough Of favour in thy sight . 3 And then the Heathen far and near Shall dread thy glorious Name ; And all the Kings on Earth shall fear Thy Glory and thy Fame . 4 When as the Lord shall once repair Poor Sions broken Wall , His Glory then shall shine so fair , It shall appear to all . 5 He will regard the destitute , And not despise their Prayer ; He will regard their humble Suit With tender love and care . 6 O let the God of Israel then Be prais'd with one accord ; Henceforth for evermore , Amen , All Men praise ye the Lord. HYMN 214. Psal . 36.37 . The perfect Man. 1 MArk and behold the perfect Man , For that Man's end is peace ; But quickly shall Transgressors all Be quite cut off and cease . 2 But the Salvation of the Just Is of the Lord most high ; Their strength and stay i' th' evil day Of their adversity . 3 And he shall shield and save the Just , And keep them Life and Limb ; Deliv'ring them from wicked Men , Because they trust in him . Psalm 4. 4 The greater sort crave worldly Wealth , And Riches they embrace ; But , Lord , grant us thy Saving-health , And shining of thy Face . 5 O praise the Lord , Jerusalem , Thy God , O Sion , praise ; For lo thy Gates and Bars of them He very strongly stays . 6 Thy Children in thee he hath bless'd , Thy peace he makes full great ; And fills thee with the very best And finest of the Wheat . 7 Let Israels God the Lord therefore Be praised altogether ; From first to last , for evermore , Amen , Amen for ever . HYMN 215. Psal . 135. Prayer readily answered . 1 THe Lord is just in all his ways , Holy in all he doth ; And nigh to ev'ry one that prays , And calls on him in truth . 2 He will fulfill the just desires Of all the holy Seed ; He hears their cry , what that requires , And helps them at their need . 3 The Lord preserveth faithfully All those that do him love , But all the wicked he 'll destroy With vengeance from above : 4 Therefore my mouth shall speak his praise , And universal flesh His holy Name renown shall raise , And ever sound afresh . HYMN 216. Psal . 95. Spiritual Worshippers . 1 COme , let us with united joys To God our voices raise ; With thankful hearts before him come And loudly sing his praise . 2 Our Lord is a great God and King , In Pow'r eminent Above all Gods , him Angels serve , And Princes represent . 3 To him that made us let us kneel , And Adoration give , Who are his People , and the Sheep That on his Pasture live . 4 To day let 's hear his voice , and not Such hardned Sinners prove , As those that in the Wilderness Provoked God above . 5 They prov'd his Pow'r , and saw his Works , And griev'd him forty year , Till wearied with the murm'ring Race , He could no longer bear . 6 He did their Unbelief , and base Ingratitude detest ; And in his anger swore they should Not come into his rest . HYMN 217. Psal . 84. Sacred Pantings . 1 HOw amiable are thy bless'd Tents , Lord God of Host , to me ; My Soul doth long , ye● even faint , Thy sacred Courts to see . 2 My heart and flesh cry out for thee The Everlasting God , O when shall I come near and see The place of thine abode ? 3 O happy they who hold a Place Within thy House to dwell ; For in thy Courts one days short space A thousand doth excell . 4 Much rather would I keep a Door , And in thy House remain , Than dwell in all the pomp and store Of Tents of the prophane ; 5 For God a Sun and Shield will be , With Grace and Glory bright ; And no good thing with-hold will he From them that walk upright . 6 Lord God of Hosts , whose Glory reigns , How happy Man is he , That tho' debarr'd the outward means , Yet puts his trust in thee . HYMN 218. Psal . 100. Sheep of God's Pasture . 1 MAke joyful noise unto the Lord , O all ye Nations on the Earth , Serve him with joy , his praise record , Come in his sight with Songs of Mirth . 2 Know that the Lord is God alone , We are the Flock which he doth keep ; His workmanship , and not our own , His People and his Pasture-Sheep , 3 Enter his Gates with thankfulness , And come with joy into his Courts ; Great gratitude to him express , And bless his Name in full resorts ; 4 For lo , the Lord is good and kind , His Mercy everlasting is ; His Truth all Generations find For evermore assur'd to his . HYMN 219. Psal . 135. A Psalm of Praise . 1 GIve laud unto the Lord , And praise his holy Name ; His Praises still record , And spread abroad his Fame , Ye that resort To our great God , and have abode In Sions Court. 2 His Honour , O proclaim , For good and kind he is ; Sing Praises to his Name , A pleasant work it is : Jacob hath he Chose to himself , and all his Wealth Must Israel be . 3 And this I clearly know The Lord 's a mighty One , And that all Gods do owe Subjection to his Throne ; For he brings forth Whatever he please , in Deeps , in Seas , In Heaven and Earth . HYMN 220. Psal . 90. Longings for good Times . 1 REturn , O Lord , how long a space ! Let it repent thee much , Touching thy Servants woful case , Whose sufferings have been such . 2 O satisfie us speedily With thy Compassions kind , That all our days may yield us joy , And gladness chear our mind . 3 As thou hast sent us Sorrows keen , So let 's have Comforts glad , For days and years which we have seen ' So sorrowful and sad . 4 O let thy Work appear unto Thy Servants ev'ry one ; Thy glory to our Children show , When we are dead and gone . 4 The Lord our God shine on his Church , And Grace our joynt endeavour ; O prosper thou our handy-work , And ' stablish it for ever . HYMN 221. Psal . 103. Free Pardon . 1 MY Soul now bless with readiness The Lord's most holy Name , And let my heart 's most inward parts Applaud and spread his fame . 2 O bless the Lord , his praise record , My Soul be not unkind , As one that flights his Benefits , And puts them out of mind : 3 Who pardons thy Iniquity , And cancels all thy score ; Who healeth thy Infirmity , And doth thy health restore : 4 Who from the Grave thy Life did save , And Crowns thee from above ; With Mercies free inlarg'd to thee By his most tender love : 5 Who satisfies thy Mouth likewise With Blessings that are good ; Thy flower of Youth , as th' Eagles , doth He make afresh to bud . HYMN 222. Psal . 148. All Creatures to praise God. O Praise Jehovah ev'ry one , From Heav'n praise him in places high ! O all his Angels praise him ye , Praise him his Host most gloriously ! 2 Ye Sun and Moon do ye him praise , All Stars of Light praise him do ye ! O Heav'n of Heav'ns do ye the like , And Waters that 'bove Heavens be ! 3 O let them praise Jehovah's Name ! By him created were all they ; For ever he establish'd them , Gave Statutes which pass not away . O praise Jehovah from the Land , Ye Dragons , and all places deep ; Ye Fire and Hail , Snow , Vapour , and Windy Storms that his Word keep . 5 Ye Mountains and ye Hills also , Ye Trees fruitful and Cedars high ; And ye wild Beasts and Cattel all , Ye creeping things , and Fowls that fly . 6 Ye Kings who rule the People do , Princes and Judges likewise ; all Young Men and Maidens do the same , With Old Men and ye Children small . 7 O let them praise Jehovah's Name ! Who hath a Name like unto his , 'T is high advanc'd ; his glorious Fame Above the Earth and Heaven is . 8 And he the Horn of his People Exalted hath , and set on high ; O praise the Lord , sweet Israel , A People unto him so nigh . FINIS . ADVERTISEMENT . ☞ There is newly published , A Treatise , entitituled ▪ [ The Breach repaired , ] proving Singing the Praises of God , a Gospel Duty . Sold by John Hancock . Price Bound 18 d. * ⁎ * Also in the Press , An Exposition of that Parabolical Speech of Christ , Mat. 12.43 . called [ The Counterfeit Christian , ] when the unclean Spirit is gone out of a Man , &c. Price Stitch'd 6 d. Both written by B. Keach . Notes, typically marginal, from the original text Notes for div A47611-e89930 Ps . 119.140 . * Pliny , lib. 5. cap. 16. & Justin , lib. 36. Notes for div A47611-e107900 John 8. Notes for div A47611-e118320 Ezek. 9.2 , 4. 
A47591	----	Light broke forth in Wales, expelling darkness, or, The Englishman's love to the antient Britains [sic] being an answer to a book, iutituled [sic] Children's baptism from Heaven, published in the Welsh tongue by Mr. James Owen / by Benjamin Keach. Keach, Benjamin, 1640-1704. 1696 Approx. 883 KB of XML-encoded text transcribed from 195 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47591 Wing K75 ESTC R32436 12696524 ocm 12696524 65865 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47591) Transcribed from: (Early English Books Online ; image set 65865) Images scanned from microfilm: (Early English books, 1641-1700 ; 1529:3) Light broke forth in Wales, expelling darkness, or, The Englishman's love to the antient Britains [sic] being an answer to a book, iutituled [sic] Children's baptism from Heaven, published in the Welsh tongue by Mr. James Owen / by Benjamin Keach. Keach, Benjamin, 1640-1704. xxxi, [1], 320 [i.e. 334] p. Printed and sold by William Marshall ..., London : 1696. Errata following p. xxxi. Contains numerous errors in pagination. Imperfect: print show-through with loss of print. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Infant baptism -- Controversial literature. Theology, Doctrinal. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Judith Siefring Sampled and proofread 2005-07 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Light broke forth in WALES , Expelling DARKNESS ; OR THE Englishman's Love to the Antient Britains . BEING An ANSWER to a BOOK , Intituled , Children's Baptism from Heaven ; published in the Welch Tongue , by Mr. James Owen . Wherein his Twelve Arguments , for the baptizing of the Children of the Faithful , are examined and confuted , and Infant-Baptism overthrown . Also proving that Baptizing is Dipping the whole Body in Water , in the Name of the Father , &c. And that Believers are only the Subjects of Baptism . In which the Anti-pedo-baptists are cleared from all those unjust Reproaches and Calumnies , cast upon them by the said Mr. Owen . By BENJAMIN KEACH . Bernard Serm. 66. in Cantica . Irrident nos quia Baptizamus infantes , quod oramus pro mortuis , quòd sanctorum suffragia postulamus . Mat. 3. 16. Ende Jesus gedoopt zijnde , is terstont opgeklomen yit hit Water . Taken out of the Dutch Testament ; in English thus , And when Jesus was dipped , he came out of the Water . London , Printed , and sold by William Marshal at the Bible in Newgate-street , 1696. To all Godly Christians who are Pedobaptists , in South and North-VVales , Grace , Mercy , and Peace from God the Father , and our Lord Jesus Christ . You Worthy Brethren , and Antient Britains , I Kindly salute you in the Bowels of Christian Love , and Sincere Affections ; I cannot but love all who have the Image of my Heavenly Father stampt upon their Souls : 'T is not your Opinion of Pedo-Baptism ( tho an Error ) that shall alienate my Heart from you , nor restrain that Catholick Love that should run in all the Veins of every one that is born of God ; tho I am an Enemy to your Opinion and Practice , in that case , yet a dear Lover of your Persons , and precious Souls . And I have so much Charity to believe , that 't is through Ignorance you err in that Matter , and that God hath for some wise ends hid the truth of his Holy Ordinance of Gospel-Baptism at present from you ; and do hope , did you see otherwise , you would practise otherwise , Charity thinketh no evil , &c. 1 Cor. 13. One Reason o● my writing this Epistle to you is to answer what Mr. James Owen in his Epistle to his late Treatise hath wrote unto you , in which there are several Positions and ●●sound Notions laid down and asserted by him , which I am persuaded I ought to detect and witness against , as well as answer his Book , which are not only contained in his Epistle to you , but that also to the Reverend Mr. Samuel Jones . To confirm Infant-Baptism upon the Covenant of Grace , he asserts , in his Epistle to Mr. Jones , these words , viz. I being desired and importuned by you to maintain this present Truth which se●teth forth Infants Right unto the Privileges of the New Covenant , a Truth builded upon the Foundation of the Apostles and Prophets , even as antient as the Covenant of Grace , which was made with Adam and his Seed , &c. Answ . Doth Mr. Owen think that we deny that any our Children have right to the Covenant of Grace ? God forbid ; the Controversy lies not there : for all our Children that are elected , are decretively in the Covenant of Grace , also vertually by the Death and Merits of Jesus Christ , and also actually they are and shall be in it when they believe , or when they have Union with Christ ; but that the Children of the Faithful as such , or ( as so considered ) are in the Covenant of Grace , we do utterly deny . 2. If the Covenant of Grace was made with Adam , and his Natural Seed as such , will it not follow that he owns Universal Salvation ? Can any Perish that are in the Covenant of Grace ? Is not that an everlasting Covenant , well ordered in all things and ●●re ? 2 Sam. 23. 5. and is not the Promise sure to all the seed ? Rom. 4. 16. it being not only confirmed to them all by the Promise , but also by the Oath of God , Heb. 6. 13 — 18. 17. But , 3. Doth not the Covenant and Promise to Adam run only to Christ Jesus , or referr to him , who is there meant by the Seed of the Woman ? True , we will allow that it comprehendeth also all the Elect of God , in a large sense ; but primarily and directly to Christ personally considered . But can any think this Promise is limited to the Carnal Seed of Believers or runs so ? My Brethren , There are two Seeds , the one is called , The Seed of the Woman , which we affirm , is only Christ and all the Elect in him ; and to all these the Covenant of Grace doth appertain , and to no more , as to the Special Blessings and Privileges thereof . The other are called , The Seed of the Serpent , who are the Ungodly ; which proceed some of them from the Loins of the Faithful , as well as from the Loins of the Wicked ; for as some Unbelievers Seed are in the Election of Grace , so some of the Seed of Believers are none of the Elect. But to proceed , saith he , if the Children of the Faithful , are out of the Covenant of Grace , they have no Hope , and are without God in the World. Answ . We , and all our Children , by Nature were dead in Sins and Trespasses , and Children of Wrath , as others ; and so without Hope and without God in the World , Eph. 2. 13. before we Believed , this was our Condition , and are not our Children naturally in this state ? But , what tho ? yet when God calls them , renews them , and translates them , out of the First-Adam , and grafts them into the Second-Adam , they have the same Hope , and the same God to be their God , as we have , Again , He saith , Doubtless , the First Covenant doth condemn them because of Original Sin , and if without interest in the Covenant of Grace , the Wrath of God abideth on them ; but God forbid that we should think there 's more Vertue in the First-Adam to Condemnation , than there is in the Second Adam to Save . Answ . The case is plain , the First-Adam , and all his , as so considered , were lost , being Children of Wrath and of Condemnation : And the Second-Adam , and all his , are , or shall be saved , being Children of the Promise , and of Eternal Salvation . But doth Mr. Owen think , that all the Children of the Faithful , as such , are the Seed or Children of the Second-Adam ? I say again , Are all our Children in the Election of Grace , or doth Election run only in that Line ? If the First-Adam had stood , we and our Children would have stood : Doth Faith in the Second-Adam , make the Condition of our Children worser than it should be through the Obedience of the First - Adam ? Answ . Must God save all the Children of the First-Adam by the Obedience of the Second , because , if Adam had stood none of his Children had fallen ? What Doctrine is this ? You out do all the Arminians I have yet met with , but O! the Riches of God's Sovereign Grace , to any of the lost Seed of Rebellious Mankind . If this you intend not , yet is every Believer a like common or publick Head to his natural Off-spring , as Adam was to his ? Christ only is the publick Head of his Seed ; a Believer's Faith objectively justifies and saves himself only , not his Children . Could Reverend Mr. Jones find no better a Pen to defend his Cause of Pedo-Baptism ? My Faith may be said to unite me to Christ ; but doth it also unite my Child to Christ ? Whatsoever good Children do receive from their believing Parents , besure the Parent 's Faith doth not render his Child a Believer , but however my Faith doth not make the Condition of my Child worser than it was , and it may not make the Condition of my Child better ; for all the good Counsel , Education , good Example and Prayers ; some Children have from their Godly Parents , they make them not the better , 'T is not in him that willeth , nor in him that runneth , but in God that sheweth Mercy . You intimate what Cause there is of bitter Sorrow in the Churches of God , that the Major part of their Children are out off from the Covenant of Salvation . Answ . Our Doctrine cuts off not one Child of any Believer that is in the Covenant of Salvation ; if God hath elected the major part of the Children of the Faithfull , we say they shall be saved : 'T is impossible for any to cut off one of God's Elect. But what is this to their Children , as such , or to the positive Right any of our Infants have to Baptism ? Do you cut off your Infants from the Covenant of Salvation , because you will not give them the Blood of the Covenant ( I mean the Lord's Supper ) ? Brethren , Both the Sacraments are Ordinances that are of meer positive Right , viz. depending ( as to the Subjects and all Matters thereunto belonging ) upon the Sovereign Will and Pleasure of the Lord Jesus , the great Law-giver ; and as they that come to one Ordinance are to examine themselves and to discern the Lord's Body : So all they that come to the other are to believe in Christ , and to repent from dead Works . You mistake , 't is not the Eternal Covenant of Grace that you say you stand up in the Gap to maintain , but you strive to introduce , in Gospel-Times , an external relative Covenant according to the Flesh , like that Covenant of Peculiarity , which God made with Abraham and his Natural Seed , as he was a publick Head and Father of the whole House of Israel , or of the National , Political and Typical Church of the Jews : Nay , you would fain have all the Seed of Believers to be in that Covenant , that peculiarly and absolutely did belong to the Natural Seed of Abraham , as such , and none else . Now 't is this thing which we deny ; we say that there was a twofold Covenant made with Abraham , signified by Sarah and Agar : And tho there was Grace and Mercy in both , yet the Covenant of Grace or Free Promise was not made to Seeds , as of many , i. e. not to all the natural Seed of Abraham , or Seed of Believers , as such , but primarily it was made to Christ , and in him to all the Elect , who alone are in the Eternal Covenant of Grace : That the Election takes hold both of some of Believers Seed and some of the Seed of Unbelievers is evident ; and tho God may comprehend in his Eternal Love more of our Seed than of the Seed of Unbelievers , yet I have proved in this Treatise and Reply to Mr. Owen , that the Covenant of Grace and the Election of God runs nor to the Seed of the Faithful , as such ; and also that Believers Seed nor Unbelievers Seed , until they believe in Christ , ought to be baptized , nor taken into the Visible Church ; because 't is not the Covenant of Grace . considered as such , that gives any Person a Right to Baptism , but the meer positive Command of our Lord Jesus Christ ; whose express Command and Commission injoins none to be baptized but such who are Believers , or such who are discipled by preaching the Word , Mat. 28. 19 , 20. Mark 16. 16. John 4. 1. Acts 2. 37. Acts 8. 12 , 14. Acts 8. 37. Acts 10. 47. Acts 16. 30 , 31. Acts 18. 8. Rom. 6. 3 , 4. Mr. Owen tells Mr. Jones , who he says hath the Tongue of the Learned , that his desire was that he would be a Disputant for those Weaklings who are not able to dispute for themselves . Reply . He tells us one while that Mr. Jones desired and importuned him to write his Treatise , and at another time he says his Will and Desire was that Mr. Jones should do it . As touching the Reverend Mr. Samuel Jones , I have had such an account of him , by a Worthy Minister , that I am fully satisfied , that had he wrote on this Subject , we should have had no such bitter Reflections or ill Treatment as we meet withal from this Man : He hath dipped his Pen into Gall and Wormwood , and hath made work for Repentance ; besides , I am informed that Mr. Jones neither put him upon this Work nor approves of it , tho perhaps when he saw his Forwardness , he might say Go on and do it . Sirs , those Weaklings he means need no such a Disputant , he hath done them no service , nor the Church of God either ; we throw none of them out of that Eternal Covenant of which he speaks , nor can Men nor Angels do it ; such of our Infants that are in the Eternal Covenant are safe enough : But we deny that our Infants are in that Covenant of Peculiarity which God made with Abraham and his natural Seed , as such . And this I doubt not but you will find in the insuing Answer sufficiently proved . Moreover , ( He says ) He stands up in the gap to maintain the Eternal Covenant which God made with the Faithful and their Seed . — Great is the Truth , and it will overcome . Reply . He should not boast before he puts off his Armour ; that may be a Truth in a Man's Opinion , which is a gross Error in it self . You will , when you have read our Answer , the better judg whether he hath prov'd the Baptism of Infants to be from Heaven , as in the Title of his Book he asserts it is . He farther says , We are Fathers , and the Law of Nature teacheth us to preserve the Inheritance of our Children . Reply . Our Affections are not less to our Children than his ; we are Fathers also , but are not willing to give an Inheritance to our Children which of right belongs not unto them . Grace , nor gracious Privileges , in the New Covenant , come to be the Inheritance of our Children , in a Natural way , as they are our Off-spring ; tho evident it is in the Covenant of Peculiarity God made with Abraham , the Jews and their Seed , as such , had an Inheritance given them by the Lord , i. e. many Legal and External Privileges , besides the Land of Canaan , which Circumcision was a Token or Sign of ; but we and our Children have no right to that Inheritance : They had the Shadow , we and our Children that believe have the Substance ; they had the Shell , we the Kernel : The true Inheritance is by Faith , that it might appear to be of Grace , and not in Circumcision , nor in Baptism , but by Faith only . Therefore when our Children are called of God , or do believe in Christ , they have right to the Inheritance which Baptism is a sign of ; and what signifies the sign without the thing signified ? You our Brethren the Pedo-baptists give your Children the Name , but not the Nature of Christ ; what is the lofty Title of Earl , or Duke , and no Estate suteable to that fancy'd Honour ? Mr. Owen saith , We are Stewards over the House of God , and we ought to protect the Feeble and Afflicted ; we are Shepherds , and our duty is to provide for the Lambs of the Flock , lest any cast them out of the Fold . Reply . It is required in Stewards that they be Faithful , and to see that they give no portion of their Masters Goods to any , but to such he hath directed and commanded them so to do : Now Christ hath commanded his Stewards , or Ministers , no more to give Infants the Holy Ordinance of Baptism than the Lord's Supper . He therefore that doth it , let him answer it when our Lord comes . 2. Are our Infants Lambs in Christ's Fold , or feeble and afflicted Christians in Christ's Spiritual Family ? Infants are committed to Ministers care , who are Natural Fathers , but not as Ministers ; God never made his Ministers , Stewards to take care of , and to be Nurses of little Infants : True , ●ew born Babes in Christ , or Babes in Grace , they are to provide for , and take the care of ; those Lambs they must see not cast out of Christ's Fold , when they are received in by Baptism , &c. VVe are Builders , saith he , and we ought to build the VValls of Jerusalem , working with one Hand in the VVork , and with the other holding a VVeapon , Neh. 4. 17. And we must not reject those small or little Stones , which the Father received into the old Building , whom the Son received into the new Building , and will be received by the Holy Ghost , Mat. 19. Luke 1. 44. who maketh them lively Stones of Jerusalem that is Above , and these Stones by some are cast into an unclean place without the City , Levit. 14. 40. God doth raise up Children unto Abraham , See Mat. 3. 9. Reply . Because the old Jerusalem , by God's appointment , was built with dead Stones which was a Type of the New , will he , without Christ's Authority , build his New and Spiritual Jerusalem with such Materials ? We deny not but that God did receive Infants , as such , into his old Building : But doth not St. Peter tell us , the Gospel-Temple is built up with Spiritual Stones , lively , or living Stones , i. e. Men and VVomen spiritually quickned by Divine Grace , or renewed by the Holy Spirit . Let him prove , if he can , that Christ received into the Gospel-Church any one Infant ; and tho we deny not but elect Infants that die may be lively Stones in Jerusalem Above , I mean Heaven ; yet it follows no more from thence that Infants ought to be baptized , than that they ought to partake of the Lord's Supper . Moreover , evident it is , that John in Mat. 3. 9. ( the Text Mr. Owen quotes ) doth deny such to have a right to Baptism that were the Seed or Children of Abraham according to the Flesh ; Think not to say within your selves , we have Abraham to our Father . The Covenant of Peculiarity God made with Abraham , tho it gave right to his Male-Infants to Circumcision , yet it gives no right to Gospel-Baptism to any , either Young or Old , Male nor Female . God can raise up of Stones Children to Abraham , i. e. such that have no Descent from Abraham : So that it appears Fleshly Descent in Gospel Times , signifies not any thing as to Gospel-Church-Membership . Worthy Britains , Search the Scriptures , and be not mistaken about the Covenant God made with Abraham ; you will find the Covenant of Grace was one and the same from the beginning , and it was always held forth by way of a Free Promise , first to Adam , and so to Abraham , &c. but there was a Covenant made with Noah , and tho it was full of Mercy to him and all Mankind , yet that was not simply in it self the Covenant of Grace : So also there was a Covenant made with Abraham and his Natural Seed , as such , which we call a Covenant of Peculiarity , or , which peculiarly did appertain to his Natural Seed or Off-spring ; to which Covenant Circumcision did belong , which was distinct to the Free Promise , or Covenant of Grace , which God made with him , and with all the Elect in him . You may assure your selves that that Covenant in which there was mutual Restipulation between God and Abraham and his Carnal Seed , or between God and the whole House of Israel ( and upon the Condition of Obedience thereunto , Life , length of Days , and the Earthly Canaan was promised , and upon their Disobedience Temporal Death was threatned ) was not the Covenant of Grace , tho it might be given in subserviency to the Gospel-Covenant , or the Covenant of Faith : And so it was as a School-master to bring them to Christ . 'T is only the Holy Spirit , thro Faith , that actually intiles us or our Children to the Covenant of Grace : We must believe , and our Children must believe , before either we or they can be actually in this Blessed Covenant , so as to have right to Baptism , I mean such of them that live , &c. Also know , as I said before , that it is not the Covenant of Grace simply considered in it self that gives any Person a right to Gospel-Baptism , but the meer positive and express Command , Will and Pleasure of Christ the only Lawgiver : For the Covenant of Grace gave no Godly Man or his Male-Children , in Abraham's Time , or before or after , any right to Circumcision , but only God's Command to Abraham , which ran to those that proceeded from Abraham's Loins , or were bought with his Money . Brethren , Can any think that Abraham could purchase Men with Money , and that way bring them into the Covenant of Grace ? No , 't is nothing but the Purchase of Christ's Blood can do that . In a word it is evident , that should we grant all that Mr. Owen and other Pedo-Baptists say , That all the Children of Believers were in very deed in the Covenant of Grace ; yet it would not follow from thence , that our Infants should be baptized , any more than that they ought to have the Lord's Supper given to them , as I said before ; because both those Ordinances ( as Circumcision was ) are absolutely of meer positive Right : Therefore we must know that 't is the Will and Command of Christ in the New Testament , that Infants ought to be baptized , if they have right thereunto ; but since there is not the least Intimation given , in all God's Word , that 't is his Pleasure they should be baptized , it must be a piece of Will-worship to do it . Object . But whereas 't is objected , it may be gathered from Consequences that 't is our Duty to baptize them . I answer , In point of instituted Worship , or for any meer positive Legal or Gospel Ordinance , there ought to be an express Precept ; tho we grant that many Doctrinal Truths may be drawn or inferred by Consequences from many Texts of Scripture . See Reverend Mr. Greenhil , on Ezek. chap. 11. Vol. 2. p. 412. VVhat is clearly held out unto us in the Gospel ( saith he ) let us consent in , and walk answerably ; in what is dark and doubtful let us forbear each other , and stay till God reveals more . If we cannot unite in all , let us unite in what is clear . Things Fundamental are clearest laid down in the word ; they are expresly commanded or held forth in Scripture , whether they are Matters of Faith or Practice , they are not drawn out by remote Consequences , and strength of Men's Parts , but immediately from or in the VVord . Thus Mr. Greenhill . Now we all agree that Baptism , tho it be not a Fundamental of Salvation , yet 't is a Fundamental of Church-Constitution ; there can be no true , right , orderly Gospel-Church , without Baptism . Therefore it is necessary that this should be laid down plainly in the Word of God ; and so it is . We must first be made Disciples , and then be baptized , Mat. 28. 19 , 20. John 4. 1. first believe , and then be baptized , Mark 16. 16. Repent and be baptized , Acts 2. 37. If thou believest thou mayest , Acts 8. 37. Can any Man forbid Water , that these should not be baptized ? Acts 10. 47. When they believed Philip , preaching the things concerning the Kingdom of Grd , and the Name of Jesus Christ , they were baptized both Men and Women , Acts 8. 12. So Acts 16. 30 , 31. Acts 18. 8. Rom. 6. 3 , 4. And as touching those Consequences that Mr. Owen and others draw from some Scriptures , to prove Infants Baptism , you will find in the ensuing Answer , those Consequences do not arise naturally from those Texts , but are only his own ungrounded Suppositions , and mistaken Apprehensions . Mr. Owen , in his Epistle to the Courteous Welshmen , saith , The greatest part of the true Church judg that the Children of the Faithful have a right to Baptism , because they are in the Covenant of God : This Opinion is agreeable to the Scriptures , as it appears , saith he , in this Book . Reply . What Covenant is it he means ? Our Children , as such , are in , I know not , they are not in the Covenant of Grace ; for if all the Children of the Faithful were in the Covenant of Grace , they must be all saved : This I have in this Treatise fully proved , there is none can fall finally away that are in this Covenant . Besides , if they were in the Covenant of Grace , why must they have Baptism administred to them from this foot of Account , and not the Lord's Supper , and all other Privileges of the Church ? 2. They are not in the Covenant of Peculiarity God made with Abraham's Natural Seed , as such , or with the whole House of Israel ; for that was a Typical Covenant , and is taken away . Mr. Owen saith , they are in the outward Dispensation of the Covenant of Grace . Rep. Let him prove , if he can , that the Children of Believers have more Privileges , by the outward Dispensation of the Gospel , than the Children of Unbelievers have where the Gospel is preach'd . Those who lived under the outward Dispensation of the Law , who believed in Christ to come , or were elected , were in the Covenant of Grace , and none but they only ; and so 't is now , none but the Elect , and such that believe , are in the Covenant of Grace . Will Mr. Owen seal all New Covenant-Blessings to all his Natural Seed , whether elected or not elected , since the inward and Spiritual Blessings of the said Covenant , by his own words , belong only to the Elect ? Mr. Owen bids you to seek for a meek and humble , and self-denying Spirit . Reply . This Counsel is good , therefore be not too confident you are in the Right ; your Teachers are but Men , and God may , for some Reasons best known to himself , hide Believers Baptism at present from them . He bids you also to beware of a distemper'd Zeal , that is not after Knowledg ; it is ( saith he ) a Wild-Fire that wasteth Churches and Countries , &c. Reply . Such , I fear , hath been that Zeal he and others have shewed for Infant-Baptism : For it will appear , I hope , in this Treatise , that his Zeal is not according to the knowledg of God's Word . Despise not ( saith Mr. Owen ) thy Faithful Teachers , obey them , and submit to them , for they watch for thy Soul. Reply . As you ought not to despise your Teachers , but to submit to them in the Lord ; so you ought not to Idolize them , nor follow them any farther than they follow Christ : For you must know , that Men , tho Ministers , are not your Rule of Faith and Practice , but God's Word . Moreover , know that you must give an account of your selves to God , others will not be suffered to speak for you at the Great Day . He bids you look upon little Children , as part of their Natural Parents , and comprehended in the Promise made unto good Parents . 1. Reply . This he hath also asserted elsewhere in his Book , which you will find answered in this . 2. Strange ! Are Children part of their Parents , so that when the Parents believe the Children believe , and when the Parents obey God's Command the Children obey it also , and when the Parents have a Promise of Pardon and Peace , the Children have right to the same Promise ? What strange Doctrine in this ! Are not we and our Children distinct Persons ? Shall not a whole Believer be saved ? I profess I cannot well see that it can be so , if any of our Children who are a part of us do perish for ever . And doth it follow , because in the Covenant of Peculiarity God made with the whole House of Israel , the Parents and Children were comprehended , therefore they must be all comprehended in the Covenant of Grace also , and made Members of the Gospel-Church ? He cites Deut. 4. 37 , 40. And because be loved thy Fathers , therefore he chose their Seed after them . VVhat of this ? Mr. Owen can never prove that God hath chosen any one Nation , both Parents and Children , since that time , to be a peculiar People in a Covenant-Relation with himself , as he chose the Natural Seed of Abraham ; it was a Typical Church , and figured forth the true Spiritual Seed or true Israel of God : Therefore that Church-State ceased at the Death of Christ , when the Partition-wall was broken down . And the extent of the Promise now , and Gospel - 〈◊〉 ●…es , only runs to Believers and to their Children 〈…〉 , or who do believe , whether Jews or Gentiles , 〈…〉 and to no more . Unde● 〈…〉 Mr. Owen ) the extent of God's Cove●…●…ople ; his Covenant is with them and their 〈…〉 was the Covenant of Grace which God made 〈…〉 Gen. 3. 15. and 4. 25. And the Covenant 〈…〉 ●ade with Noah , Gen. 9. 9. with Abraham , Gen. 17. 7. 〈◊〉 Isaac , Gen. 28. 4. and with Jacob , Gen. 35. 12. And in the same manner was his Covenant with David and his Seed , 2 Sam. 7. 12. and 22. 51. in this Eternal Covenant he rejoiced on his Death-Bed , 2 Sam. 23. 5. Rep. Here are a heap of words in a confused manner wrap'd up together , without distinguishing one Covenant from another , and without distinguishing between Seed and Seed . 2. If the Covenant of Grace God made with Adam , was also to all his Seed , How happy is the whole VVorld ? All are Adam's Natural Seed . Be sure that was the Covenant of Grace , and the first discovery of it ; and this runs only to Christ , the Seed of the VVoman , and to all the Elect in him ; not to the Seed of the Serpent who were nevertheless Adam's Natural Seed , as I shewed you before . 3. God's Covenant with Noah had Grace in it , and he was in the Covenant of Grace himself ; but that Covenant , Gen. 9. 9. was also made with all the VVorld , and with the Beasts of the Field , and Fowls of Heaven , even with every Living Creature . Yet we will acknowledg thus much , i. e. that all Covenants God made with Man since the Fall , originally did spring from his special Love to his Elect , and New Covenant-Grace designed for them ; and so they were chiefly for their Sakes : But every distinct Covenant we read of was not material , and formally the Covenant of Grace . 4. The Covenants with Abraham and his Seed , I have proved in this Answer to Mr. Owen , was Twofold , as he was a twofold Father , Head and Representative , and had a twofold Seed . ( 1. ) The Covenant or Free-Promise of Grace God made with him , the Apostle proves was not made to Seeds , as of many , but to thy Seed , that is Christ , Gal. 3. 16. If any Man be in Christ , he is one of Abraham ' s Seed , and an Heir according to the Promise , ver . 29. ( 2. ) The Covenant of Peculiarity God made with Abraham and his Seed , we deny not , refers to all his Natur. I Seed , or Fleshly Seed , as such , to which Circumcision did appertain : But this will do the Pedo-Baptists no service . The Covenant God made with David runs primarily to Christ , and in him to all the Elect ; this is the Eternal Covenant indeed . Mr. Owen saith , The Evangelical Prophet foretelleth that the Covenant of Grace should be of the same extent under the Gospel , even as it was from the Beginning , Isa . 66. 22. For as the new Heavens shall remain before me , so shall your Seed remain . God's Covenant with the Seed of the Faithful is so stedfast as the new Heavens and the new Earth . 1. Reply . This all Men know only refers to the Elect Seed , and not to the Seed of the Faithful , as such . 2. We deny not but the Covenant of Grace is of the same extent in the Gospel-Days as it was from the Beginning . But from the Beginning none were truly and really in the Covenant of Grace , but the Elect of God only . But what Mr. Owen , in the close of his second Epistle , hath said , may open the Eyes of his Reader , tho his own be shut . Take his words . Distinguish between the outward Dispensation of the Covenant and the inward Dispensation thereof , Rom. 9. 4 , 8. All the Seed of Abraham was in the outward Dispensation , and the Seal of the Covenant belonged unto them ; but none were in the inward Dispensation , save the Elect only . Reply . Are not all Men in the VVorld , especially where the Gospel is preached , in or under the outward Dispensation of the Gospel , or Covenant of Grace ? Sure none can deny this . But doth Baptism therefore belong to them all ? All the Natural Seed of Abraham we acknowledg were in the outward Dispensation of the Law , or Covenant of Peculiarity God made with him ; and had great external Privileges thereby , which in some things much differed from the Privileges of such who are under the Dispensation of the Gospel : But let them be what they will , the outward Dispensation of the Gospel of Grace , doth belong as far forth to Unbelievers and their Children , as to the Children of Believers : For what is that more than the Privilege of reading and hearing the Gospel preached , or attending on the Word , in Christian Assemblies ? 2. I ask Mr. Owen how he can prove that the Seal of the Covenant of Grace doth belong to them who are only in the outward Dispensation of the Gospel ? This may seem strange to all thinking Men. They whom the Seal of the Covenant of Grace belongeth unto , are assured of all of the peculiar Immunities , Blessings , and Privileges thereof , as pardon of Sin , Justification , Adoption , and Eternal Life . 3. Tho I own no Seal , or nothing to be a Seal of the Covenant of Grace , save the Holy Spirit ; Yet , was Baptism the Seal of it , as Mr. Owen supposeth , certainly it must ( if it were so ) seal to the Person baptized all those Spiritual Blessings or inward Graces signified thereby ; or otherwise the Seal would be an insignificant thing , and the Party sealed would but be cheated or deceived : He may think he hath some great Matter sealed to him , when in truth he hath nothing sealed thereby . Pray ask this Man what it is that Baptism seals to Infants ? 4. But is it so indeed , Are none in the inward part of the Covenant of Grace , or in the inward Dispensation of the the Gospel , but the Elect ; then I infer that the Children of the Faithful , as such , are not in the Covenant of Grace , i. e. the Spiritual Blessings or Fatness of that Covenant doth not belong to them , as such , but only to such of them as are elected , or who do believe , or are brought under special Vocation by the Holy Spirit . And these things being so , to what purpose is it for this Man , and other Pedo-Baptists , to make such a Noise about the Children of Believers , as such , being in the Covenant of Grace ? whereas he confesseth none are indeed in it but the Elect. I cannot see it is any thing he and others contend for , in pleading for Infant-Baptism , but only a Christian-Name , or some outward thing , the inward Grace not belonging to any but to the Elect only ; and who they are cannot be known till each Person comes to Age , and is called by the Lord : For it is only by effectual Calling that the Election of Persons is known to themselves or others . But to conclude , Let me add a word or two to you Pedo-Baptists that are sound in the Doctrine of Free Grace , and Free Justification by Christ's Righteousness alone . First , May it not be worth your most serious Thoughts , to consider how the Doctrine of Pedo-Baptism is a direct Violation of that Holy Precept of our Blessed Saviour , Mar. 5. 33 , 34. It hath been said of them of old Time , Thou shalt not forswear thy self , but shall perform to the Lord thine Oaths . But I say unto you , swear not at all , &c. All voluntary and promisary Oaths and Vows , and Religious Covenants , ( as well as vain Swearing ) is directly thereby forbid , and therefore sinful . Now tho we grant that the true Baptismal Covenant is of Divine Institution , yet since that only obligeth those that are the true Subjects thereof , viz. Believers : It followeth that that Vow or Covenant you bring your poor Babes under , being wholly without Divine Authority , it is therefore voluntary , and so forbid , and sinful . Secondly , It is also directly repugnant to those Precepts , Add not to his Word , lest he reprove thee , &c. Thirdly , Consider that Infants Baptismal Covenant is also directly repugnant to the nature of the Covenant of Grace , rendring the Covenant of Grace to be of the same nature of the Covenant of Peculiarity God made with Abraham and his Natural Seed , as such , and so sutes only with the Baxterian Errors , and Mr. William's New Scheme , which renders the Covenant of Grace conditional , according to the Covenant of Works . Take Mr. Baxter's words , viz. The Condition of the Covenant of Grace , by which we have right to the Benefits of it , is our Faith ( mark it ) or Christianity , as it is meant by Christ in the Baptismal Covenant , viz. to give up our selves in Covenant , believing in God the Father , Son and Holy Ghost , renouncing the Contraries ; and that through this consent to the Christian Covenant ( called Faith alone ) is the full condition of our first right to the Benefits of that Covenant ( of which Justification ) is one . Baxter's Fourth Proposit . in his Preface to Dr. Tully . 1. From hence note , as Mr. Troughton observes , Mr. Baxter doth not say that Christ's Righteousness , apprehended by Faith , doth justify us ; but Faith in a comprehensive Sense , as it includeth Obedience to God , according to this Covenant . It appears that the Belief and Practice of the Christian Religion , upon performance of their Infant Baptismal-Covenant , is that Righteousness by which they are justified , as the purport of Mr. Baxter's Sense . 2. From hence also , it appears that the Spring or Rise of this grand Baxterian Error is from Infants-Baptismal Covenant ; therefore , Brethren , 't is time to consider the danger of this unwarrantable Practice and evil Innovation . D. Williams confirms Mr. Baxter's Notion : Take his words , What doth the Covenant bind thee to ( speaking of Infants Baptismal-Covenant ) ? His Answer is , To be the Lord's ; in sincere Care , to know , love , believe , obey , worship and serve him all my days , and to depend on God , thro Christ , for all Happiness , Rom. 6. 4. Quest . What if a Child , thro the love of Sin , or vanity of Mind , will not agree to this Covenant ? I answer , ( saith he ) He then rejecteth Christ our Saviour , and renounceth the Blessings of the Gospel . Quest . Is it a great Sin to refuse to agree to the Covenant to which thy Baptism engaged thee ? He answers , It is the damning Sin , and the Heart of all Sin , Mr. Williams's Book , called The Vanity of Youth , pag. 131. 1 Reply . From hence it appears , that Mr. Baxter and Mr. Williams plainly declare that the terms and condition of the Covenant of Grace , which must be performed by such that would be justified , is to perform this Infant Baptismal-Covenant , viz. sincerely to love , believe , obey , worship and serve the Lord ; not Faith only whereby we receive Christ , rely on Christ , but the whole of that Obedience to which they were obliged by their Infant-Baptism . 2. Observe also , that it appears according to these Men , that Unbelief is not the condemning Sin , but the non-performance of this Baptismal-Covenant . 3. How are these Men left of God , to darkness of their own Minds , not only to affirm the Conditionality of the Covenant of Grace , rendering it no better than a new Covenant of Works , but also to make this devised and voluntary Infant Baptismal-Covenant to be the only Condition of it , and of our Justification in the sight of God ? 4. Moreover , They bring their poor Babes ( without any Authority from Christ ) under a Covenant , and charge them with Perjury if they break it , when grown up ; ( it they perform it they shall be pardoned , justified and saved ) but they must be damn'd if they answer not the Rule of the Promise , or Baptismal-Covenant , which is to repent , to be regenerated , and so answer their new Law of Faith and sincere Obedience : So that in this Covenant lies the Conditionality of their Covenant of Grace . For no other formal Covenant is proposed by them to the People , unless they are for Mr. Joseph Allen's voluntary Covenant , contrived out of his own Head , and proposed to all devout Adult Persons to enter into , which no doubt is forbid by our Saviour as sinful : ( he was a well-meaning Man. ) And the Truth is , his devised Covenant seems more plausible and reasonable than Infants Baptismal-Covenant , because he would have none but such enter into his Covenant who are Adult Persons ; besides , it must be with their own free Consent , whereas Children are brought into theirs , without their knowledg or consent , and are obliged to do those things which they have no power to perform : And as it is not required by the Lord , so God hath made no Promise to them , of Grace and Assistance , to discharge the Obligation thereof . Fourthly , To conclude , It is easy to gather from whence their Mistake doth arise about this Baptismal-Covenant , which evidently appears to be from their applying it to false Subjects ; ( and so to bind such to perform those things which Christ never ordained Baptism to do , ) viz. such that are in their Natural State , or who when baptized believed not , nor were capable so to do ; for your Brethren the Pedo-Baptists tell you that Baptism obligeth such as are baptized to believe , and to become new Creatures , not that they were such that then did believe , &c. And from hence it followeth , that it is one of those Works or Acts of Obedience that go before Faith , and therefore a dead Work , and pleaseth not God ( as well as not required of him ) ; for all Works before Faith , or Union with Christ , are dead Works , they not proceeding from a Spiritual Vital Principle . It therefore appears from hence , that Infant 's Baptismal-Covenant is directly also repugnant to Christ's true Baptismal-Covenant : For evident it is , that Christ's Baptism only belongs to Believers who are renewed , regenerated , and have Union with Christ , and so in a justified State before baptized : Our Baptism doth not oblige us to believe and to be regenerated , or to die to Sin , as such that were not dead before ; but it is a sign of that Faith and Death unto Sin we had when we were baptized , or to shew that we were then dead to Sin , &c. How shall we that are dead to Sin , live any longer therein ? Know ye not that so many of us as were baptized into Jesus Christ , were baptized into his Death ? Or as being dead with him , Therefore we are buried with him into Death , Rom. 6. 2 , 3 , 4. Not buried alive or whilst dead in Sin : No , but as being dead to Sin. Not to oblige us to be regenerated , but , as Persons who are regenerated before , buried in Baptism . And the Covenant of Baptism is , to walk in newness of Life , as being before quickned , That like as Christ was raised from the dead by the Glory of the Father , so we should walk in newness of Life . I find Mr. Richard Baxter also saith , Baptism is a sign of present Regeneration , not future . Now , how inconsistent is this Infant Baptismal-Covenant to the Covenant of Grace , and also to the nature of that Baptismal-Covenant , Believers , or true justified Persons , enter into when baptized , according to Christ's Institution ? Nothing can be more clear than this , viz. that Infant 's Baptismal-Covenant is of the same nature with the Covenant of Circumcision , viz. a conditional legal Covenant , Do this , and thou shalt live ; perform the Obligation , and thou shalt be justified , but do it not , and you shall be damned , or be cut off : So that Infant-Baptism established the old legal conditional Covenant . Let such who hold the Doctrine of Free-Grace consider it ; and also see whether it doth not render the Covenant of Grace different in its nature in respect had to Believers themselves , and to their Children : For Believers themselves receive Christ as Sinners , by Faith only , without any previous Qualification , or promissory Covenant , that Christ hath obliged them to enter into : But their Infants are put upon previous conditional Qualifications , which must be performed by them before justified . Indeed had Christ ordained Baptism to oblige us to believe , to repent , to die to Sin , to be regenerate , as the Pedo-Baptist speak of their Baptism doth do , it was something to their purpose , but the contrary plainly appears . Were these things carefully considered , I am sure Infant-Baptism would fall to the ground ; for the nature of their pretended Baptismal Covenant is quite repugnant to the true Baptismal Covenant Christ instituted , therefore pernicious : Besides , how are those baptized Infants in the Covenant of Grace , ( as Mr. Owen and others say ) and yet Baptism ( as to the main Des●●n and End of it in their cloudy Conceits and Apprehensions ) is to oblige them to believe , &c. that they may actually be in the Covenant of Grace . The good Lord give you Understanding in all things , and bless to your Profit what I have wrote , and praise God for that Readiness that was in your Brethren and Countrymen to be at the great Charge of the Publication of this Answer to Mr. Owen . He saith , in the Title of his Book , Childrens Baptism is from Heaven . Strange ! yet no where instituted , nor any Authority for it , or ever owned from Heaven ; certainly you will find it is of Men , and sprang out of the Antichristian Apostacy . Search the Scripture , be like the Noble Bereans , Acts 16. 11. Who with all Readiness of Mind received the Truth , and searched the Scriptures daily , whether those things were so . Brethren , I shall add no more , but commit you to God , and intreat you to read this Book over and over without Prejudice ; and if you receive any Light by it , give God the Glory , for I desire to be nothing ; yet am willing still to serve you , and the Interest of Christ , who shall subscribe my self your Servant for Jesus Sake , So●thwark , London this 11th of the 11th Month 1606 Benj. Keach . To all Godly Anti-pedo-baptists , especially to them in South and North-Wales ; the Author of this Treatise wishes Grace , Mercy and Peace from God the Father , and our Lord Jesus Christ . Beloved in our dear Redeemer , AT your desire , I have ( as the Lord hath helped me ) answered Mr. James Owen ' s Book , in which he hath cast many false and slanderous Reflections on you and all other Anti-Pedo-Baptists ; but I have forborn returning Railing for Railing , tho perhaps some of my Words may seem a little too sharp , but his way of Writing called for it : I hope the Translators of his Book first out of Welch into Engiish , and again the Translation of my Answer out of English into Welch is done faithfully , if it be according to the true Sense and Purport of his Words and Meaning ; the different placing of Words he can have no ground to cavil at , but of that I am not capable to judge , because I understand not the Welch Tongue . He seems to reflect very severely upon some of your Conversations , as if you wanted that true Piety that becomes your Holy Profession , and also as if you wanted Charity ; but I hope it is his own uncharitable Spirit that led him out thus to write , and that you are People who rest not on the Form of Godliness , without the Power , and that you also love all in whom you see the Image of Christ : The Truth is , he of all Men might have forborn such a Charge , considering how short himself appears in that respect , having laboured to cast you and all Anti-Pedo-Baptists out of the Universal Church , and chargeth us who dipp believing Men and Women in the Name , &c. with Adultery and Murder . O that the Lord would open his Eyes and give him true Repentance . Brethren , this Answer hath swelled much bigger than you expected , which I am my self troubled at : But pray pardon me in this case . Because this Controversy was never before printed in the Welch Tongue , as I am informed ( as it is here ) I was therefore willing the Godly in Wales , or any of the Antient Britains that desired Information herein , might see the main Arguments that other Pedo-Baptists have brought for Infant-Baptism fully answered : The Substance therefore of Mr. Burkitt ' s late Book is in this also answered , and divers others ; nay , there is scarcely an Argument that hath been brought for Infant-Baptism formerly , or of late , but 't is here answered : Also , I have , in following Mr. Owen in his Repetitions , been forced to repeat some things often which may add to the Bulk ; but they being chiefly some of the main Points , I did it on purpose , to the end they might have the greater Influence upon the Reader . Moreover , I have shewed that most of Mr. Owen ' s Arguments for the baptizing of Children , tend every way as forcibly to prove they ought to partake of the Lord's Supper also ; which I desire may be carefully weighed and considered : I have often repeated that on purpose . And now to conclude , Let me desire you to labour to adorn the Holy Gospel you profess , with a sutable and becoming Conversation ; 't is not an External Ordinance that signifies any thing , without true Faith and a Godly Life . You have Lamps , but O see you have Oyl in your Vessels ; not that I blame you for your great Zeal for this precious , tho despised Truth of Christ , considering what a Glorious and Illustrious Institution or Blessed Ordinance it is , as appears , 1. By the Obedience of our Blessed Saviour himself unto it , which puts a great Lustre and Glory upon it . 2. In that it is called a fulfilling of that Righteousness which the Holy Gospel calls for ; and such who fail herein are imperfect touching their doing the whole Will of God. 3. In that it was so gloriously owned at the Baptism of our Saviour , by the Father , nay by the whole Trinity . By the Father , by a Voice from Heaven : The Son by his actual Obedience to it as our Example , when we believe : The Holy Ghost by descending like a Dove , in a visible manner , and resting upon our Blessed Lord ; this was the time when he was gloriously sealed , Mat. 3. 16 , 17. 4. In that hereby all baptized Believers do signify their stedfast Faith in the Blessed Trinity , and do devote themselves to serve and worship the Three Persons in the Godhead , Mat. 28. 19 , 20. 5. Because it doth so clearly bold forth and confirm us in the stedfast Belief of the Death , Burial and Resurrection of Jesus Christ , and of our Resurrection at the last Day , Rom. 6. 3 , 4. 6. Also considering the many great and gracious Promises made to such Believers who are baptized , as Mark 16. 16. Acts 2. 37 , 38. 7. Considering what a significant Ordinance it is , in respect had to that Death to Sin and Vivification to a new Life , in all its true and proper Subjects , together with that Obligation it lays them under , Rom. 6. 3 , 4. Col. 2. 12 , 13. 8. That it is particularly called the Counsel of God , and such who refused to be baptized , are left on Sacred Record under that black Odium of rejecting the Counsel of God , Luke 7. 30. 9. 'T is a great Ordinance , appears in that it is an Initiatory Ordinance into the Visible Church , Acts 2. 41 , 42. 10. In that those who were baptized with the Holy Spirit , were nevertheless commanded to be baptized with Water , Acts 10. 48. The highest Gifts of the Spirit cannot exempt Persons from their Obedience hereunto : Moreover , we have herein also Fellowship with Christ in his Death and Resurrection . Therefore let none rob you of Christ's own Baptism ; be not cheated with a listle filthy Dross , of Christ's pure Gold , nor endure to see your Lord's Wine mixt with filthy Puddle-Water : Yet carry it with all Christian Charity , Love and Humility towards all Godly Christians that differ in this Matter from you , and strive to walk as you are obliged by your Holy Baptism to do ; then will God have Glory , and you have Peace ; to whose Holy Care , Blessing , and Protection , I shall commit you ; and remain your unworthy Brother , in the Sacred Bonds of the Gospel , Benj. Keach . A TABLE of divers Authors cited in this Treatise in each Chapter , and under many particular Heads . First , THAT Baptizing is to dip as to the literal , proper , and genuine Signification of the Greek Word ; and asserted so to be by these Authors following , as cited in this Treatise , Chap. 1. chap. 2. chap. 3. chap. 4. Casaubon , quoted by Dr. Du Veil on Acts , Chap. 1. ver . 5. pag. 10 , 11. cited in this Treatise . Chap. 1. p. 4. O'ecumenius on Acts 2. ver . 2. quoted also by Dr. Du Veil on Acts , p. 11. cited in this Book . Chap. 1. p. 4. Scapula and Stephens ; see their Lexicons cited in this Treatise . Chap. 3. p. 12. Grotius , Pasor , Vossius , quoted by Mr. H. D. his second Edition of his Treatise , p. 182. Mincaeus , in his Dictionary . Dr. Du Veil , in his literal Exposition of the Acts , Chap. 1. 5. and his Exposit . on Mat. 3. 5. Leigh , in his Critica Sacra ; all cited in this Book . Chap. 3. pag. 12. Bullinger , Zanchy , Spanhemius , Erasmus , See Mr. Leigh ; Critica sacra : and Dr. Du Veil , on Acts. cited in this Book , p. 12. Cajetan upon Mat. 3. 5. cited in this Book . Chap. 4. p. 20. Salmasius in his Book Deprim , p. 193. see his Notes upon Sulpitius Severus , cited in this Treatise , Chap. 3. p. 13. lin . 1. Beza . on Matth. 3. 11. cited in this Book , p. 13. Selden , De Jure Nat. &c. L. 2. c. 2. cited in this Treatise , p. 13. Ainsworth upon Levit. Chap. 11. 32. cited in this Treatise , p. 13. What is cited p. 13 , 14. of Luther the German , and John Bugenhagius , is taken out of Dr. Du Veil . p 76. Dan. Rogers in his Treatise of Sacraments , Part 1. Chap. 8. p. 177. cited in this Treatise , p. 13. Synod of Celichyth , Anno 816. as quoted by Dr. Du Veil on the Acts Chap. 2. p. 75 , 76 , 77. cited in this Book , Chap. 3. p. 13. Dan. Rogers Treatise of the Sacraments , P. 1. Chap. 5. cited here , p. 19. Dr. Jer. Taylor Ductor Dubit . l. 3. c. 4. Numb . 9. Rule of Conscience . l. 3. c. 4. cited in this Book , p. 13 , 14. Zepper , quoted by the same Doctor . Sylvester Squropulus also quoted by Dr. Du Veil on Act. 2. cited in this Treatise , p. 13. St. Ambrose , Lib. de Initiandis , and as quoted by Sir Norton Knatchbul in his Notes Printed at Oxon , 1677. also quoted by Dr. Du Veil on Act. 2. p. 78. Musculus on Matth. 3. 5. cited here , p. 20. Luther , Latin Tom. 1. Fol. 71. cited in this Book , Chap. 3. p. 14. John Bugenhagius Pomeranus , as quoted by Dr. Du Veil , out of a Book Printed in the German Tongue , Printed 1542. cited in this Treatise , p. 14. Mr. Joseph Mede , Diatrib . on Titus 3. 2. cited here Chap. 3. p. 15. Casaubon on Matth. 3. 11. cited here in p. 19. Chamier Pan. Cathol . Tom. 4. l. 5. c. 2. Ser. 6. cited in this Book , p. 15. Diodate on Matth. 3. Dr. Hammond in his Annot. on Matth. 3. 10. cited here , p. 15. Mr. Pool's Annot. on Mat. 3. 6. Mat. 28. 2. John 3. 23. cited in this Book , p. 16. Mr. Ball in his Catechism , cited here , p. 16. Dutch Testament , on Mat. 3. 16. cited here , p. 16. Secondly , That Baptism is dipping or burying of the whole Body in Water , to represent the Death , Burial , and Resurrection of Christ , and our Death to Sin and Vivification to a new Life . Authors that assert this follow . Assembly in their Annotations on Rom. 6. 3 , 4. Pool's Annotations on Rom. 6. 3 , 4. here cited Chap. 5. p. 29 , 30. Tilenus in his Disputation , p. 886 , 889 , 890. all cited in this Book , Chap. 4 , 5. p. 30 , 31. Piscator cited in this Treatise , p. 17. Cajetan upon Rom. 6. 3 , 4. cited in this Treatise , Chap. 5. p. 29 , 30. Keckerman , Syst . Theol. l. 3. c. 8. cited in this Book , p. 31. St. Ambrose , Basil the Great , Basil Seleucia , Chrysostom , Lactant. Bernard , Justin Martyn , All quoted by Sir Norton Knatchbull , see his Book cited in this Treatise , p. 35 , 36 , 37. Ignatius Epist . ad Tral . id Epist . ad Philadelph . Dr. Cave's Primitive Christianity , p. 320. cited in this Treatise , p. 22. Dallie on the Fathers , L. 2. p. 148. cited in this Book , p. 32. Paraeus upon Ursin , p. 375. cited in this Treatise , p. 33. Mr. Perkins on Galat. Vol. 2. chap. 3. p. 257. Vol. 1. chap. 33. p. 74. Dr. Sharp , present Archbishop of York , see his Sermon on Phil. 3. 10. p. 9. Dr. Fowler , present Lord Bishop of Gloucester , in his Book , Design of Christianity , p. 90. Dr. Sherlock , Dean of Paul's , Charity without Usury , p. 1. cited here , p. 38 , 39. Dr. Tillotson , Late Archbishop of Canterbury , in his Book , Sermons on several Occasions , the fifth Edition , p. 188 , 189. cited here , p. 39. Anonymous French Author , cited by Dr. Du Veil on Acts , p. 292 , 293. Calvin , L. 4. c. 16. cited in this Book , Chap. 5. p. 41. Zanchy on Col. 2. 12. cited in this Book , Chap. 5. p. 41. Thirdly , Baptism is Dipping , according to the purport of those Typical Baptisms spoken of in the Scripture . Authors that assert this . Sir Norton Knatchbull , see the quotations before cited , upon this account , in this Book , p. 43. Pool's Annotations on 1 Cor. 10. 1 , 2 , 3. Thomas Aquinas , as quoted by Dr. Du Veil , cited here , p. 35. Fourthly , Baptism is Dipping of the whole Body in Water , according to the purport of those Metaphorical Baptisms spoken of in the Scripture . Authors that assert this , mentioned in this Treatise . Casaubon , as quoted by Dr. Du Veil , on Act. 1. 5. p. 10. cited in this Treatise , p. 44. Oecumenius on Act. 2. cited here , p. 44. Vossius . Pool's Annotations on Matth. 20. 22. both cited in this Book , p. 44. In Chapter 8. concerning Christ's Commission , two Authors are mentioned , p. 97 , 98. Mr. Perkins on Gal. Vol. 2. Chap. 3. p. 25. Mr. Baxter ' s Right of Baptism , p. 149 , 150. In Chap. 9. p. 119 , &c. You have an account of the Authors who Assert that the Holiness mentioned 1 Cor. 7. 14. is Matrimonial Holiness . Jerom. Chameri , Sect. 50. Sic Ambrosius . Thomas . Anselmus . Suarez . Melancthon in his Commentary upon this place of Scripture , viz. 1. Cor. 7. 14. Camerarius . Musculus , in his Comment on 1 Cor. 7. 14. Camera . Erasmus upon the place , viz. 1 Cor. 7. 14. THE TABLE OF THE CHIEF HEADS . CHAP. I. REmarks on Mr. Owen's first Chapter , s●ewing his abuse of the Text Heb. 9. 19 opening the proper Signification of the Greek word Baptizo Page 1. to 5 CHAP. II. Mr. Owen's Argument for the Continuation of Baptism , turned against his Insant Baptism Page 5. to 9 CHAP. III. Proving Baptism is Immersion , or Baptizing is Dipping , from the proper signification of the Greek word Page 9. to 16 CHAP. IV. Proving Baptizing is Dipping , from the Practice of John Baptist , Christ and his Apostles Page 17. to 20 CHAP. V. Proving Baptizing is dipping the whole Body in Water , from the signification of Baptism Page 20 , to 44 CHAP. VI. Mr Owen's Argument for Infant Baptism , from the Covenant God made with Abraham , answered Page 45. to 79 CHAP. VII . Mr. Owen's Arguments to prove Infant Baptism from Circumcision , answered Page 80. to 96 CHAP. VIII . Mr. Owen's Argument taken from Christ's Commission , Matth. 28. 19 , 20. answered Page 96. to 108 CHAP. IX . Proving the holiness spoken 1 Cor. 7. 14. Else were your children unclean ; but now they are holy : is not Federal or Spiritual holiness , but the holiness of Legitimative or Matrimonial holiness Page 109. to 125 CHAP. X. Opening the purport of that Text of Christ's Blessing little Children , in answer to Mr. Owen's Argument taken from thence for Infant Baptism Page 125. to 134 CHAP. XI . Opening the nature of that holiness , Rom. 11. 16. If the root be holy , so are the branches , and Mr. Owen's Argument for Infant Baptism from thence , answered , Page 134. to 147 CHAP. XII . In answer to Mr. Owen's 10th . Chapter and his Argument , that Children can partake of those things prefigured in Baptism , Page 147. to 154 CHAP. XIII . In answer to Mr. Owen's Arguments for Infant Baptism , from those Tipical Baptisms under the Law or Old Testament , Page 154. to 170 CHAP. XIV . In answer to Mr. Owen's Argument for Infant Baptism , from John Baptist's Baptizing ( all the people of the Jews as he asserteth ) Page 171. to 188 CHAP. XVI . In answer to Mr. Owen's 13th . Chap. concerning those whole housholds said to be Baptized in the New Testament , P. 189. to 213 CHAP. XVII . In answer to Mr. Owen's 14th . Chapter about the Baptism of Infants in the first Centuries after the Apostles , proving no Infants Baptized in the two first Centuries Page 214. to 227 CHAP. XVIII . Proving Infant Baptism no excellent way to Plant the Christian Religion , in answer to Mr. Owen's 15th . Chapter ; shewing it was only contrived to uphold National Churches , and so a sinful practice Page 228. to 239 CHAP. XIX . In which those Objections Mr. Owen mentioned against Infant Baptism , as brought by us , are considered ; with a Reply to his Answers Page 234. to 237 CHAP. XX. In answer to Mr. Owen's Slanders and Reproaches cast upon the Antipedobaptists , proving Dipping Believers in Christ's name does not render us guilty of Murther and Adultery : and Infant Baptism further proved a very sinful practice , P. 238. to 262 CHAP. XXI . Shewing that there is no Blessing to be expected in Infant Baptism ; with an answer to Mr. Burket , and Mr. Daniel Williams , in his Book called Vanity of Youth , P. 263. to 276 CHAP. XXII . In Answer to Mr. James Owen's 18th Chapter , wherein he sheweth the Duty of Parents to their Children , proving , in opposition to what he says , that Parents ought not to consecrate their Infants to the Lord by Baptism . Page 276 to 280 CHAP. XXIII . In answer to Mr. James Owen's 19th Chapter , wherein he gives advice to Children , with an answer to his Queries , that he would have the Anti-pedobaptists to reply unto Page 280 to 293 CHAP. XXIV . Containing some practical Use of the whole Treatise , with seasonable Counsel to Parents Page 293 to 298 CHAP. XXV . Containing several Queries for Mr. James Owen to answer Page 298 to 305 CHAP. XXVI . Containing divers Arguments to disprove Pedo-baptism , and to prove the Baptism of Believers ; which Mr. Owen is desired to answer when he writes again . Page 305 to the end . By reason this Treatise was printed at several Presses , the Author could not attend them , whereby many Faults have escaped , and Mispointings , which spoils the Sense . ERRATA . PAge 7. Line 27. add , in all that live . P. 12. l. 23. for of way , read way of . P. 13. l. 26. for pag. 5 , 6 , 7. read pag. 75 , 76 , 27. being Citations out of Dr. Du Veil . P. 16. l. 5. for John read Matthew . P. 34. l. 10. for and read but. P. 31. l. 3. for almost all read many . P. 45. Chap. 5. read Chap. 6. P 46. l. 37. read his Natural Seed . P. 48. l. 17. add as such , i e. his Spiritual Seed as such . P. 5. l. 2. blot out all . P. 50. l. 20. for many read any . P. 51. l. 9. and 15. for a Covenant read the Covenant . P. 51. l. 11. read the Infant-Seed of believing Gentiles as such . P. 51. l. 22. for a Covenant read the Covenant . P. 51. l. 41. for 1st . read 2d . P. 52. l. 41. for a Covenant read the Covenant . P. 53. l. 39. read Gospel-Church and Covenant , and so l. 40. P. 54. l. 16. for a Covenant read the Covenant . Note , If in any other place you find a Covenant read the Covenant . P. 56. l. 43 for Preservation read Perseverance . P. 57. l. 28. blot out it was a sign of . for pag. 56. read 59. P. 59. l. 9. for Land read Law. P. 61. l. 3. blot out for . P. 62. l. 37. blot out now . P. 63. for this is read is this . P. 65. l. 3. blot out all , and for Churches read Church . P. 67. l. 40. for and read but. P. 68. read are not straiter . P. 73. l. 33. for has read hath . P. 75. l. 28. for theirs read the. P. 75. l. 29. for their read the. P. 77. l. 17. ( i. e. as such ) should be in a Parenthesis . P. 84. l. 3. blot out any . P. 86. in the Contents of Chap. vii . for first read fifth . P. 88. l. 3. blot out from . P. 99. for with the Gentiles read and their Children . P. 89. l. 31. for same read thing . P. 105. l. 37. for pai read pain . P. 112. l. 28. for and read but. P. 117. l. 19. for with read without . P. 118. l. 3. for Mat. read Mal. P. 120. l. 20. blot out so , read and since , &c. P. 201. l. 40. for he that believes shall not be damned , read he that believeth not shall be damned . P. 250. l. 15. for vers . 34. read 3 , 4. P. 264. l. 2. for born in Sin , read born again . P. 264. l. 4. blot out do . P. 266. l. 40. for Christian read Children . P. 239. l. 33. for Lord read Lords . P. 293. l. 21. read an external Rite . CHAP. I. In answer to what Mr. Owen hath said in his first Chapter . SIR , AS to what you say about the Tree of Life , and Tree of Knowledg , that they were Seals of the two Covenants , viz. of the Covenant of Works , and of the Covenant of Grace , or free Promise of God , it is far fetch'd and very doubtful , and as little to the Purpose for which you mention them ; therefore I shall pass that by . 2dly . As touching Circumcision being a dark Shadow of the Old Covenant under the Old Dispensation , it may be granted ; but that it was the Seal of the Covenant of Grace ( which you affirm elsewhere in your Book ) I do deny , it being only a Seal of Abraham's Faith , even of that Faith he had , being yet Uncircumcised , and also that he should be the Father of all that should believe . 3dly . You say well that those dark Shadows , viz. Circumcision , &c. are abolished ; the Substance being come , that Yoke of Bondage is taken away : which proves Circumcision did not appertain to the Covenant of Grace , as the Seal of it , in common to all Believers ; for the breaking off of a Seal cancels the Covenant to which it was prefixed , as all Men know : So that nothing can be more clear than this , that Circumcision , if it was a Seal of any Covenant , ( as you conceive it was ) it was a Seal of the Covenant of Works , which neither our Fathers nor we were able to bear , in regard it obliged all that were circumcised to keep perfectly the whole Law , Gal. 5. 3. 4thly . You say , Christ hath ordained in the Gospel a light and easy Burden , viz. Baptism , and the Lord's Supper . These two are the only . Sacraments , you say , of the Gospel . This is granted and owned , herein we do not differ . 5thly . You say , Baptism signifieth our Spiritual Birth , the Lord's Supper our Spiritual Growth and Nourishment . This we grant also , and therefore we say Baptism cannot belong to Infants , because they are not in an ordinary way capable of Regeneration ( tho we deny not that those elect Infants that die , are renewed quoad illorum naturas , but we know not which they are ; if we did , yet we ought not to baptize them , because we have no Precept or Precedent so to do : we might therefore as well and by as good Authority , give them the Lord's Supper as B●ptism , which the antient Fathers , when first Pedo-baptism was , by Human Authority , introduced into the Church ( you know ) did for near four hundred Years , till the latter end of the Sixth Century . ) 6thly . You say , Baptism , according to the Signification of the Word , is Washing ; and therefore the Apostle saith , saved us by the washing of Regeneration , Tit. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered , in Heb. 9. 10. in divers Baptisms , those were not only by dipping under Water , but by sprinkling Water on those baptized , as the Apostle teacheth Heb. 9. 19. he took the Blood of the Calves , and of Goats , with Water , and sprinkled the Book and all the People . That which the Apostle ( you say ) called Baptism in Ver. 10. is in this Verse called the Sprinkling of Water , &c. Answ . 1. I answer , tho the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a remote Sense , doth take in Washing● yet I challenge you and all that know ( or pretend to know ) the Greek Tongue , whether in every place in the New Testament where the Word is mentioned , or any Derivative from it , ( as it refers to Christ's Ordinance of Baptism ) it doth not directly and properly signify Immersion , and accordingly rendred by Beza in his Translation . 2dly . You greatly wrong that Text , Heb. 9. 19. where the Apostle speaks of sprinkling the Blood of Calves , and of Goats with Water , &c. by saying he refers to Ver. 10. where the Apostle speaks of Divers Washings ; and in thus doing , you do not only abuse the Sacred Text , but you wrong your own Soul and Conscience , and the People also . Sir , do you find the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is in ver . 10. ) in ver . 19. where sprinkling is mentioned ? or is it not in ver . 13 , 19. as also 1 Pet. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? We may modestly affirm that no Greek Author , whether Heathenish or Christian , has ever put Baptizing for Sprinkling , or used those Words promiscuously ; for as in these Scriptures you have cited , Heb. 9. 13 , 19 , 21. 't is always translated Sprinkling , so there is not one place in Scripture wherein the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Baptism , nor is there one Scripture where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Sprinkling . And therefore , tho sometimes the Greek Word doth signify in a remote Sense , Washing , yet 't is primarily such a washing as is by dipping or plunging , as I said before : And thus Mr. Wilson , in his Dictionary , renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tingo , &c. to dip or plunge into the Water ; and signifies , saith he , primarily such a washing as is used in Bucks , where Linen is plunged or dipped ; tho in a remote Sense , he hints , it signifies other kind of washing ; but it does not so in the Holy Scripture where the Word is used , as referring to Christ's Ordinance of Baptizing . 3dly . You say , Water-Baptism , i. e. the Washing of the Flesh , signifies the Washing of the Spirit , and therefore the Apostle Peter saith , Even Baptism doth now save us , not the putting away the Filth of the Flesh , but the answer of a good Conscience towards God , by the Resurrection of Christ . Answ . I answer , you confound Regeneration with Baptism ; the washing of Regeneration is not the washing of Baptism : Baptism regenerates no Person . But you seem to follow the antient erroneous Fathers who concluded no Person could be saved unless baptized , abusing that Text Joh. 3. 5. Unless a Man be born again of Water and of the Spirit he cannot enter into the Kingdom of Heaven ; taking Water there for Baptism . In like sort they abused that Text John 6. 53. Except ye eat the Flesh of the Son of Man , and drink his Blood , ye have no Life in you ; and from thence they gave Infants the Lord's Supper also . But suppose that Baptism doth signify , or is a figure of the washing of Regeneration , yet sprinkling is no form of washing ; but all know dipping is , and the safest way of washing . 2dly . You mention Fier● Baptism , or the Baptism of the Holy Ghost , and Fire , Mat. 3. 11. This Scripture , you say , was fulfilled when the Holy Ghost came upon the Disciples in the appearance of Fiery Tongues , Acts 2. 3. This Baptism was not ( say you ) by plunging in Fire , but by sprinkling or pouring of Fire ( you mean the Holy Spirit ) upon them , which sate upon each of them ; which is a Fiery washing which purifieth the Soul , &c. I answer , Tho the Baptism of the Spirit was by pouring forth of the Spirit , yet they were overwhelmed , or immersed with it ; like as Dust may be poured upon a dead Corps , until it is covered all over , or quite buried therein : So the Baptism of the Holy Ghost , at the Day of Pentecost , signifies the miraculous Effusion of the Holy Ghost . The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the Learned Casaubon , is to dip , pl●●ge , &c. in which sense , saith he , the Apostles might be truly said to have been baptized , for the House in which this was done was filled with the Holy Ghost ; so that the Apostles might seem to have been plunged into it as in a large Fish-Pond . Sir , 't is not the sprink ing of the Spirit that is the Baptism of the Spirit , for they had doubtless some sprinklings of the Spirit before they were baptized with it . Moreover , Oecumenius on Acts 2. saith , A Wind filled the whole House that it seemed like a Fish-pond , because 't was promised to the Apostles that they should be baptized with the Holy Spirit . Thus you may see , that this no ways helps you to make Sprinkling , or Rantizing , Baptism . 3dly . You mention the Baptism of Blood , or Sufferings : I will repeat your Words , — Baptism of Blood ; of this Baptism doth Christ ask the Children of Zebedee , Are you able to drink of the Cup that I drink of , and to be baptized with the Baptism that I am baptized with ? Mat. 20. 22. This Cup and this Baptism are the same , viz. the Sufferings of Christ , of which his Disciples were to be Partakers . You intimate that Baptism is a Witness of our Spiritual Resurrection , and of our Resurrection at the last Day ; you mention 1 Cor. 15. 29 , &c. Answ . Therefore , say I , it must be so administred , as it may represent our Rising again : First , from a Death in Sin to a Life in Grace : And , Secondly , from the Dead , or out of our Graves in the Earth , at the last Day : But Sprinkling do●h not this , cannot do this . In sprinkling a little Water on the Face , there is no resemblance or representation of rising up out of the Grave of Sin , or from the Dead , nor out of the Grave a● the last Day ; the Baptism of Sufferings signifies great Afflictions , and from the Literal Signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , great Afflictions or Troubles are taken for , and figurately called Baptism , as Vossius shews : Not every light Affliction is the Baptism of Afflictions ; but like that of David , Psal . 32. 6. He drew me out of deep Waters . Hence great Afflictions are called Waves , Thy Waves and thy Billows are gone over me , Psal . 42. 7. See Pool's Annotations on Mat. 20. 22. To be baptized is , saith he , to be dipped in water , Metaphorically to be plunged in Afflictions . So that neither of these Metaphorical Baptisms will do you any Service , to justify your Tradition of sprinkling , or pouring a little Water , but contrariwise quite overthrows your pretended Baptism . As to what you say , in the next place , of your three manner of ways of the Administration of Baptism in your first Chapter , it doth not concern our present Purpose ; 't is true , John the Baptist baptized into him that was to come , so in that respect it differ'd from the Administration of it after the Death and Resurrection of our blessed Lord : and no doubt from the Commission it appears Baptism was to be administred to the end of the World into the Name of the Father , Son , and holy Spirit , and no other ways . CHAP II. Containing some Remarks upon Mr. Owen's second Chapter . AS to what you have wrote in your second Chapter , about the Continuation of Water-Baptism in the Church until Christ's coming the second time , or to the end of the World ; I approve generally of your Arguments , and in that matter we are of your mind , tho much more might be added to confirm that great Truth : but pray , Sir , remember , 't is Christ's Baptism of Believers , which he only instituted , that doth remain , not Infants Baptism , much less Infants Rantism , which was neither instituted nor allowed by our blessed Lord. And because some of your Arguments for the Continuation of Baptism , mentioned in your second Chapter , tend to overthrow your Infant Baptism , I shall make some Remarks upon them . They are taken from your 4 th Proof , you argue thus , viz. Water Baptism is to continue in the Church , if we consider the Ends of it . 1. You say Christ hath ordained Baptism to be a Sign of our Repentance , and therefore 't is called the Baptism of our Repentance , Mark 1. 4. Repentance is a remaining Duty , therefore the Baptism of Repentance is to remain . Remark . If Baptism be a si●n of Repentance to the Person baptized , then the Person baptized ought to be a Person capable to repent , and when baptized , to have what is signified therein : but Infants as such have not the Grace of Repentance when baptized , so they are not capable to repent . 2dly You say , It is an Evidence of our Faith in Christ , Mark 16. 16. Acts 8. 37 , 38. and therefore it is to remain as long as Faith is to remain on the Earth . Remark . If Baptism is an Evidence of our Faith in Christ , then it must only belong to Believers . How can it be an Evidence of Faith in Infants who are not capable to believe ? they know not the Object of Faith , nor can they exert any Act of Faith. It must be an Evidence to the Subject when baptized , and so the Scriptures you cite hold forth : He that believeth and is baptized , shall be saved , Mark 16. 16. it doth not say , he that is baptized and believeth . If thou believest with all thy Heart thou mayst : Not if thou shalt believe hereafter , but if thou dost believe now . It appertains to such who have Faith when baptized , and it evidences such a Faith to the Person ; nay Faith is required of them before they are to be baptized . And so saith the Church of England . 3dly . You say , It is the Bond of Holiness , 1 Pet. 3. 21. the Apostle exhorts the Christians to be dead unto Sin , and alive unto Righteousness . There is a Virtue in the Ordinances of God answerable to the End for which they are ordained , &c. Remark . Still , Reader , know that it is a Bond to the Adult only , Infants are not able to die to Sin , nor live unto Holiness : They cannot answer a good Conscience by the Resurrection of Christ from the dead . Ordinances have no more Virtue in them to an Infant , than if you should water a dead Tree . There can be no increase in Holiness without the Grace of Holiness in the Habit be first infused ; and if the Seed of Holiness be [ first ] infused in Infants before Baptism , or in Baptism , that Seed would remain in them , and appear as soon as they come to Understanding , 1 Joh. 3. 9. But that any such Seed or vital Principle is either way in Infants as such , whether Infants of Believers , or others , appears not ; but contrary-wise , nothing appears in them when grown up , but the cursed Seed of Sin , and so it will until their Natures be changed by Divine Grace . 4thly . You say , Baptism is a sign of Union with Christ , we were baptized into him : For as many of you as have been baptized into Christ , have put on Christ ; Gal. 3. 27. Again , the Apostle saith , We are all baptized into one Body , 1 Cor. 12. 13. Christ is the Head of the Body , the Faithful are the Members , those that are in everlasting Union with him , which is signified in Baptism : Can they desire to be in one Body with Christ , who are not willing to be baptized into this Union ? Remark . Have Infants , as such , Union with Christ ? If they have , they would all partake of the Blessings of that Union , and be all saved , because the Branch that is savingly united to the Vine Christ , partakes of the Virtue that is in him ; and it is an indissolvable Union , like that between the Father and the Son , John 17. 21 , 23. You say the Union is everlasting , and this is signified in Baptism . Now what is the Sign without the Thing signified ? Sir , no doubt elect Infants that die have Union with Christ in a way we are ignorant of , but what is this to the Infants of Believers as such ? I will appeal to your own Conscience , whether you believe any one Infant you baptize , ( or rather rantize , or sprinkle ) that lives , hath spiritual Union with Christ , before , or in Baptism , or Rantism ; for if they had , they do not after they are grown up need any inspired Habit , or the Seed of Grace to be infused into them , in order to such Union . Without Faith there is no Union with Christ , and there can be no Faith without Knowledg ; there is no spiritual Marriage to Christ without a Consent , which Infants are not capable of . Moreover , why do you speak of Persons being not willing to be baptized , when the Subject of Baptism you contend for is a poor ignorant Babe ? Can Infants be willing ? Sir , what you speak has weight in it to the Adult , to Believers , but signifies nothing for the Continuation of Baptism to Infants , but rather that it ought to be rejected , as not being of God. 5thly . You say , Baptism signifies Remission of Sins , Mark 1. 4. Be baptized every one of you ( saith Peter ) in the Name of Jesus Christ for the Remission of Sins . So Ananias said unto Paul , Arise , and be baptized , and wash away thy Sins , calling upon the Name of the Lord ; Acts 22. 16. ●nd are not they , say you , unthankful to the Grace of G●… which offereth them a Seal of Absolution , and they ●…ll not receive it ? &c. Remark . Baptism is a sign of Remission of Sin to none but Believers , who have Repentance : and therefore Peter exhorted those Jews , first to repent ; Repent , and be baptized every one of you in the Name of Jesus Christ , for the Remission of Sins . Such only here have the Promise of Remission that do and can repent , and to such only ought the Sign to be given , who have the Thing signified , which are not Infants but Believers . Is Absolution and the Seal of it offered unto Infants , and do they refuse to receive it ? Sir , were your Eyes open'd you would soon see you apply all you say to the wrong Subjects . You exhort the Subjects of Baptism to be thankful , le●t they despise the Seal of Pardon . Now take from your Reasoning this following Argument , viz. Such Persons that Baptism belongs unto , may neglect and despise the Ordinance and Seal of Pardon ; but Infants cannot neglect or despise the Ordinance and Seal of Pardon : Ergo , Baptism doth not belong to Infants . 6thly . Baptism is , you say , a Condition of the Promise of Salvation ; He that believeth and is baptized , shall be ●…d ; Mark 16. 16. 'T is true , say you , the Promise is not only to Baptism , nor is it also to Faith only , but to Faith and Baptism . Dost thou not desire to be saved ? Why then despisest thou one of the Means of Salvation ? Thou sayst , if I believe I shall be saved , tho not baptized with Water ; Christ saith otherwise , that thou must believe and be baptized , if thou wilt be saved : 'T is true , the Apostle saith to the Goaler , Believe on the Lord Jesus , and thou shalt be saved , Acts 16. 31 , 32. but so soon as he believed , he was baptized . The Unbelief and Haughtiness of thy Heart maketh thee to reject this holy Ordinance , &c. Remark . How can you make Baptism a Condition of Salvation to Infants who are no ways capable to answer it ? neither Faith nor Baptism is required of them , nor are their Parents commanded to baptize them : But 't is true , such as believe , are required to be baptized ; and such as reject it , and will not be baptized , tho the proper Subjects , do reject the Counsel of God , and may endanger their Salvation ; or at least it calls into question ( if convinced of it , i. 〈◊〉 . that it is their Duty ) the truth of their Grace , that they neither unfeignedly believe in , nor love Jesus Christ : therefore ( Sir ) so soon as a Child is grown up and doth believe , he should be baptized , not before ; for we have a perfect Rule to walk by . Arg. 2. Where there is no Law , there is no Transgression : But there is no Law to baptize Infants : Ergo , It is no Transgression not to baptize them . Where God hath no Mouth to speak , we should have no Ear to hear . Arg. 3. To act in the Service of God without Authority from his Word , is a Sin : But they that baptize Infants do act in the Service of God without Authority from his Word : Ergo , It is a Sin to baptize Infants . Would not Abraham have sinned if he had circumcised his Females , or to have circumcised his Males on the 7 th or 9 th day , because the express . Command was to Males , and on the eighth day ? so the express Command of Christ is , to be baptized when made Disciples , if we believe , if we repent , or when we believe , and bring forth Fruits meet for Repentance . You add , That they that despise Water-Baptism , despise not John's Baptism , but the Baptism of Christ , therefore their Sin is the greater . Remark . But they that despise and slight the Baptism of Infants , despise neither the Baptism of John nor Christ ; because neither John nor our blessed Saviour commanded Infants to be baptized , nor did they ever baptize one Child as we read of ; if you can prove they did do it , we will say no more . but will soon baptize our Children . Thus I have done with all I thought necessary to remark , or take notice of that is contained in your second Chapter . CHAP. III. Shewing Baptizing is Dipping , not sprinkling nor pouring a little Water . SIR , AS to what is contain'd in the second Chapter of your Book concerning the Continuation of Christ's Baptism of Water in the Church , I shall say no more to that , in that we agree , and are one : but we differ about what Baptism of Water is ; you would have it to be Sprinkling , which indeed is not Baptism but Rantism , for that you know is the Greek Word for Sprinkling . 2. As also we differ about the true and proper Subjects of it , according to our Saviour's Institution ; and since you begin with that you call the Manner or external Form of Administration of Baptism , I shall follow you herein , and shall first repeat your Words , and then reply . Thus you begin , viz. Some judg that the whole Body ought to be dipped in Water , and all other ways to be unlawful . Others judg ( say you ) the sprinkling of Water on the Face of him that is baptiz'd to be sufficient , especially in these cold Climates ; for even as in the other Sacrament of the Lord's Supper there is one Mo●sel of Bread , and one Spoonful of Wine sufficient for to signify the Spiritual Food that is had in Christ ; even so in the Sacrament of Baptism , the sprinkling of a little Water on him that is baptized , signifies the Virtue of the Blood of Christ as effectually as Rivers of Water . I answer ; Certainly you cannot be ignorant of what many learned Pedo-baptists have said in Opposition to what you here speak ; for tho both the holy Sacraments are very significant of Christ's Sufferings , and of those spiritual Benefits we receive from him , yet they are of different Signification . First ; The Sacrament of the Lord's-Supper holds forth in a lively Figure , the breaking of Christ's Body , and the pouring forth of his precious Blood ; and this indeed may as well he represented by a small quantity of Bread and Wine as by much , yet a little Water will not serve in Baptism . 1. Because ' ●is positively said , that John was baptizing in Enon near Salim , ( John 3. 23. ) because there was much Water there . Certainly the Holy Ghost would not have given this as the Reason why John baptized near Enon , viz. because there was much Water in that place , if a little Water , namely a Spoonful or two , would have been sufficient , or two or three Quarts : It seems plainly deducible from this Text , it cannot be administred with a little Water , but contrariwise it doth require much Water . Secondly ; Pray consider , that as the Sacrament of the Lord's-Supper holds forth , or represents ( symbolically ) the breaking of the Body of Christ , and the shedding of his Blood , ( and to that purpose it was in part instituted ) even so the Sacrament of Baptism holds forth in as lively Figure , that our blessed Lord was dead , buried , and rose again ; and to this end this holy Ordinance was also instituted , as also to shew forth our Death unto Sin , and Vivification to Newness of Life , as by and by shall be abundantly proved , both from the holy Scriptures , and a multitude of learned Men that hold Infant-Baptism : therefore since a little Water cannot in this Ordinance represent Christ's Burial and Resurrection , it follows directly that a little Water will not serve to baptize Persons in , but that it must be administred in Rivers , Ponds , or places where there is much Water , i. e. so much Water as that the Body may be buried or covered all over therein . But to proceed , you say , Neither is dipping or sprinkling essential unto this Ordinance , but washing with Water , or putting Water on the Body ; for the word Baptism signifies in the Greek washing with Water , as we cited ( say you ) from Heb. 9. 10. Answ . I answer , now you have given away your Cause at once ( or I am mistaken ) ; for if neither dipping nor sprinkling be essential unto this Ordinance , but washing , what is become of your Baptism ? Sir , all dipping in Water is washing , tho all washing is not dipping ; in that you hurt us not , but your sprinkling is not washing . If a Woman should sprinkle her foul Linen with a few drops of Water , would that be deem'd a washing of them ? Again , if Sprinkling be not essential to Baptism , you have no Baptism at all ; take away the Body of a Tree , and there is no Tree . That thing can't be where the essential part of it is wanting . And now that the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify dipping , and such a washing as is by dipping , we shall plainly shew , evince , and demonstrate , and confirm it by such Arguments and Authors that no unprejudiced sober Person can any longer well remain doubtful about this matter , and then we will examine your Objections . I shall prove baptizing , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not sprinkling , nor pouring of Water upon the Body , but dipping or plunging the Body all over in Water : and that , 1st . From the proper , literal and direct Signification of the Greek Word Baptizo , and the Testimonies of Learned Men. 2dly . From the Practice of Primitive Times . 3dly . From the Consideration of what is signified and represented in Baptism . 4thly . From those Typical Baptisms spoken of in the Scriptures . 5thly . From the nature of those Metaphorical Baptisms mentioned , viz. the Baptism of the Spirit , and that of Afflictions . To proceed to prove the first : Scapula and Stephens , two as great Masters of the Greek Tongue as most we have , do tell you in their Lexicons , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizo , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bapto , signifies mergo , immergo , item tingo quod fit immergendo , inficere , imbuere , viz. to dip , plunge , overwhelm , put under , cover over , to dye in Colour , which is done by plunging . Grotius says it signifies to dip over Head and Ears . Pasor , an Immersion , dipping or Submersion . Vossius says it implies a washing the whole Body . Mincaeus in his Dictionary saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is in the Latin Baptismus , in Dutch Doopsit or Doopen , Baptismus or Baptism , to dive or duck in Water , and the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabal , which the Septuagint , or Seventy Interpreters render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizo , to dip . This Casa●bon saith was the right of way Baptizing , that Persons were plunged into the Water , which the very word Baptizo sufficiently demonstrates , which as it does not extend so far as to sink down to the bottom to the hurt of the Person , so it is not to swim upon the Superficies of the Water . Baptism ought to be administred by plunging the whole Body into the Water . The late famous , and most learned in all the Oriental Tongues , Dr. Du-Veil , in his literal Explanation of the Acts , Chap. 1. 5. saith the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizo , is to dip , as if it were to dye Colours ; and any Dyer will tell you if there is any small bit of Cloth not dipped , it is not dyed . Leigh in his Critica Sa●r● , saith , the native and proper Signification of the word is to dip into the Water , or plunge under Water ; Mat. 3. 6. Acts 8. 38. for which also he quotes Casa●bon , Bullinger , Zanchy , Spanhemius : he saith witha●… that some would have it signify washing , which Sense 〈◊〉 , he saith , opposed , affirming that it was not otherwise so than by Consequence ; for the proper Signification was such a dipping or plunging as Dyers use for dying of Cloth. Salmasius saith , That is not Baptism which they give to Children , but Rantism . Beza on Mat. 3. 11. saith the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizo , signifies to dye by dipping or washing . Selden saith that the Jews took that Baptism wherein the whole Body was not baptized , to be void . Ainsworth speaks to the same purpose , as I shall shew you . Mr. Daniel Rogers says , that a Minister is to dip in Water the Party baptized , as the meetest Act , the word Baptizo notes it ; for , saith he , the Greeks wanted not words to express any other Act besides dipping , if the Institution could bear it : What Resemblance of the Burial and Resurrection of Christ is in sprinkling ? [ mark that ! ] all Antiquity and Scripture ( saith he ) confirms that it was dipping . If you would , saith Dr. Du-Veil , attend to the proper Signification of the word ; in the Synod of Caelichyth , Anno 816. where Wolfred Archbishop of Canterbury presided : Let , saith he , the Presbyters beware that when they administer the Sacrament of Baptism , they do not pour Water upon the Heads of the Infants , but let them be always plunged in the Font according to the Example of the Son of God himself , who was plunged in the Waters of Jordan . Thus must the Ceremony be performed according to order : See Dr. Du-Veil on the Acts , Chap. 2. p. 5 , 6 , 7. The said learned Doctor saith in the same place , The constant Practice of the universal Church till the time of Clement V. who was crowned Pope Anno 1305 , under whom , first of all , the second Synod of Ravenna approved the Abuse brought into some Churches about an hundred Years before , that Baptism without any necessity should be administred by Aspersion . Hence it came to pass , that contrary to the Analogy , or intended Mystical Signification of this Sacrament , all the West , for the most part , has in this Age the use of Rantism , that is Sprinkling instead of Baptism , as Zepper speaks , to the great Scandal of the Greeks and Russians , who to this day plunge into the Water those they baptize , and deny any one to be rightly baptized , who is not plunged into the Water , according to the Precept of Christ , as we find in Sylvester Squropulus . Dr. Taylor saith , The Custom of the Antient Church was not Sprinkling , but Immersion , in pursuance of the Sense of the word Baptizing , and the Commandment and Example of our blessed Saviour . Salmasius in his Notes of divers upon Sulpitius Severus , saith , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Immersion , not Sprinkling . Nor did the Antients otherwise baptize than by single or treble Immersion , as in the Greek Church to this day ; saith he , the Person to be baptized is plunged over Head and Ears . The same thing does Peter Avetabolis testify of the Asian Christians inhabiting Iberia and Colchi . St. Ambrose saith , Water is that wherein the Body is plunged , to wash all Sin away , there all Vice is buried . In a Book inscribed , Reformation of Ecclesiastical Laws . printed at London , 1641. 't is expressed in these words : While we are plunged in the Water , the Death and Burial of Christ is recommended to us , that we openly testify that Sin lies dead and buried in us . The Raman Order , published by the Writers concerning Ecclesiastical ●eremoni●s , says , the Presbyters enter into the Fountain Within unto the Water , and the Males are first baptized , and then the Femaies . Luther saith , The Name of Baptism is a Greek Word , it may be termed Dipping when we dip something in Water , that it may be wholly covered with Water ; and altho ( saith he ) that Custom is now altogether abolished among the most part , for neither do they dip the whole Children , but only sprinkle them with a little VVater , they ought nevertheless to be dipp'd , and presently drawn out again . The Germans also call Baptism Ta●ff from Deepness , which they call Tieff in their Tongue ; as if it were meet ( saith our Author ) that those be dipp'd deeply who are baptized . John Bugenhagius Pomeranus ( both a Fellow and Successor in the Ministry of Luther at Wittenburgh , whom Thuanus and Zanchias witness to have been a very moderate , godly and learned Man ) affirms , that he was desired to be a VVitness at Hamburgh in the Year 1529. that when he had seen the Minister only sprinkle the Infant wrapt in Swadling-Clothes on the top of the Head , he was amazed , because he neither had heard or seen , or saw any such thing , nor yet read in any History , except in case of necessity in Bed-rid Persons . Hence in a General Assembly therefore of all the Ministers that were convened , he did ask of a certain Minister ( John Frize by Name , who was sometimes Minister of Lubec ) how the Sacrament of Baptism was administred at Lubec ? who for his Piety and Candor , did answer , that Infants were baptized naked at Lubec , after the same fashion altogether as in Germany ; but from whence and how that peculiar manner of baptizing had crept into Hamburgh he was ignorant . At length they did agree among themselves that the Judgment of Luther and of the Divines at Wittenburg should be demanded about this Point ; which thing being done , Luther wrote back to Hamburgh , that the Sprinkling was an Abuse they ought to remove . Thus plunging was restored at Hamburgh , yet is that Climate cooler than onrs . Mr. Jos . Mede saith there was no such thing as Sprinkling or Rantism [ mark ! ] used in Baptism in the Apostles days , nor many Ages after . He had spoken more properly if he had said , there was no Rantism used in the Apostles days , but Baptism , than to say no Rantism used in Baptism , since he well knew they are two distinct and different Acts : It cannot be Baptism at all , if it be only Rantism or Sprinkling , Immersion or Dipping being the very thing , not an Accident , as I hinted , but an Essential so absolutly necessary , that it cannot be the Act or Ordinance without it . If I command my Maid to dip my Handkerchief into the Water , and she only takes a little Water in her Hand and sprinkles a few drops upon it , doth she do what I command her ? was that the thing , or is it not another Act ? Even so 't is here , you do not the thing , you rantise and baptize none unless you dip them into the Water . Chamier also faith , the antient use of Baptism was to dip the whole Body into the Element , therefore did John baptize in a River . Dr. Hammond in his Annotations upon John 13. 10. saith , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an Immersion , or washing the whole Body , and which answereth to the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for dipping in the Old Testament , and therefore tells us upon Mat. 3. that John baptized in a River , viz. in Jordan , Mark 1. 5. in a Confluence of Water , John 3. 23. because 't is said there was much Water , which the Greeks called the Lakes where they used to wash : Also , saith he , the Antients called their Baptisterions , or the Vessels containing their Baptismal Water , Columbethras , viz. swimming or diving places , being very large , with Partitions for Men and Women . The Learned Mr. Pool ( or those Learned and Reverend Divines concerned in perfecting his most excellent Annotations on the holy Bible ) says , a great part of those who went out to hear John , were baptized , that is , dipped in Jordan , on John 3. 6. and on Mat. 28. 20. say they , the first Baptism of which we read in Holy Writ , was dipping the Person baptized . The Dutch Translation according to their Language reads it dipping . Mat. 3. 16. Ende Jesus Gedoopt zijn de is terstont Opgeklomen vit hit w●er . And when Jesus was dipp'd , he came out of the Water . And Ver. 6. Ende wierden van hemge doopt in de Jordan . And were dipped of him in Jordan . Hence they called John the Baptist John the Dipper . In Verse 1. Ende in die dayen quam Jonnes de dooper predikenn in de woeffijue van Judea . In English thus : In those days came John the Dipper preaching in the Wilderness of Judea . Had our Translators translated the Greek word into our English Tongue as the Dutch have done it into theirs , it would have been read in our Bible John the Dipper ; and , for baptizing them in the Name of the Father , &c. it would have been read dipping them in the Name of the Father , and of the Son , and of the Holy Ghost , and then the People would not have been deceived ; but they have not translated the Greek word at all , but left it in its Original Language : What difference is there between Baptism and the Greek word Baptisma ? Mr. Ball in his Catechism doth not only say Faith was required of such who did desire Baptism , but also that the Party baptized was washed by dipping , &c. But to close with this , I argue thus , viz. Since our Saviour sent his Disciples ( to teach and baptize , or dip in the Name , &c. ) into all Nations , viz. into cold Countries as well as hot ; and seeing Infants tender Bodies cannot bear dipping , without palpable danger of their Lives , it follows clearly that they are none of the Subjects Christ commanded to be dipp'd in the Name of the Father , and of the Son , and of the Holy Ghost . To conclude with this , take one Argument , viz. If the proper , literal and genuine Signification of the Greek word baptizo is dipping , or to dip , then sprinkling is not baptizing : But the proper , literal and genuine Signification of the Greek word baptizo is dipping , or to dip : Ergo , Sprinkling is not Baptizing . CHAP. IV. Proving Baptism is Dipping , by the Practice of John Baptist , Christ and his Apostles . 2dly . FRom the Practice of the Primitive Times . I have already shewed , that John Baptist baptized in the River Jordan , who was the first that received Commission to baptize . And Diodate on Mat. 3. says he plunged them in Water . Piscator also saith , the antient manner of baptizing was , that the whole Body was dipp'd into the Water . So saith the Assembly in their Annotations . Nav , say I , it had been a vain and needless thing for them to go to Rivers to baptize , if it had been only to sprinkle a little Water on the Face ; for a Quart of Water might have served to have rantized a great number . And had Sprinkling or Rantizing been the Ordinance , there is no Reason left to conceive why they should go to Rivers ; nor would the Spirit of God have given that as the Reason why John baptized in Enon near Salim , viz. because there was much Water , John 3. 23. But some strive to contradict the Holy Ghost , by making People believe there was not much Water in that place . Because the Original reads not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much Water , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many Waters ; that is ( say they ) many S●…ms or Rivolets . Answer . What difference is there between much VVater , and many Waters ? If they were Streams and Rivolets , tho not deep , yet if they were but a little while stopped with a Dam , they would soon rise to be deep enough to swim in , as Experience shews : But 't is enough , there he baptized , saith the Holy Spirit , for there was much Water , or many Waters ; there [ for , or because ] intimating plainly , that the Ordinance could not be administred with a little Water , but that it required many Waters , or much Water , a great deal more than a Bason could hold , or you hold in your Hand . 2. But 't is objected , Sandy's Travels tell us that they were so shallow , as not to reach above the Ankles . Answ . 1. Must we believe God's Word , or a lying Traveller ? the Scripture saith there was much Water , or many Waters , and he says there was but a little . 2. In some shallow Rivolets we daily see , that in some places the Water is deep , and might it not be so in that ? and this Traveller might not so curiously search or examine the matter . 3. Or might there not be a great Confluence of Water then , ( as Dr. Hammond words it ) and yet but little or shallow Water now , or when Sandys was there ? Time alters Rivers as well , as other things . But if any seek after this manner to contradict the sacred Text , to defend their Childish Practice of Rantism , they deserve greatly to be blamed . Take this Argument . If the Holy Ghost gives it as the Reason why John baptized in Enon near Salim , viz. because there was much Water ; then a little Water will not serve to baptize in . But the Holy Ghost gives this as the Reason why John baptized in Enon near Salim , viz. because there was much Water : Ergo , a little Water will not serve to baptize in . 2dly . But to proceed ; Mark 1. 9. 't is said Jesus was baptized of John in Jordan . Now saith a Learned Man on the place , It had been Nonsense for St. Mark to say , that Jesus was baptized in Jordan , if he had been sprinkled , because the Greek reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into Jordan : Could Jesus be said to be sprinkled into the River Jordan ? 't is proper to say he was dipped into Jordan , and that is and was the Act , and nothing else besure . 3dly . They went down both into the Water , both Philip and the Eunuch , Acts 8. What need had there been for them so to have done , had Baptism been sprinkling ? Sure Philip would not have put that Noble Person ( who was a Man of great Authority under Ca●dace Queen of the Ethiopians ) to that great trouble to come out of his Chariot , ( if to sprinkle a little Water on his Face might have done ) and to go down into the Water and dip him : Sure Philip would on this occasion have dispensed with Immersion , and let Aspersion or Rantism have served , considering he was a great Person , and on a journey ; he might have fetch'd a little Water in his Hand or otherwise , and have sprinkled him in his Chariot , as some Ministers do now in their publick Places of Worship ; and thus Men make void the Command of Christ by their Traditions to the abuse of Christian Baptism , and Reproach of us that keep to his sacred Institution . Mr. Daniel Rogers , a most worthy Writer , says in a Treatise of his , It ought to be the Church's part to cleave to the Institution , which is dipping , especially it being not lest Arbitrary by our Church to the Discretion of the Minister , but required to dip or dive . And further saith , That he betrays the Church , whose Minister he is , to a disordered Error , if he cleave not to the Institution . O , what abundance of Betrayers of the Truth and of Churches too , have we in these as well as in former days ! How little is the Institution of Christ , or Practice of the Primitive Churches minded by many good Men ? Where is the Spirit of Reformation ? And doubtless that famous Author , and Learned Critick in the Greek Tongue , Casanbon . was in the right : Take his words . I doubt not ( saith he ) but , contrary to our Church's Intention , this Error having once crept in , is maintain'd still , by the carnal Ease of such , as looking more at themselves than at God , stretch the Liberty of the Church in this case , deeper and further than either the Church her self would , or the Solemness of this Sacrament may well and safely admit . Afterwards he saith , I consess my self unconvinced by Demonstrations of Scripture for Infants sprinkling . The truth is , the Church gave too great Liberty ; she had no Power to alter in the least matter , but to have kept exactly to the Institution . She says dipping [ or sprinkling ] that spoils all , that Addition gives Encouragement : VVho will dip the Person , that can believe the Church that sprinkling may serve ? And O! how hard is it to retract an Error which hath been so long , and so generally received , especially when Carnal Ease and Profit attends the keeping of it up ! and also when the true way of baptizing is reproached , and look'd upon to be so contemptible a Practice , and those who own it , and dare not act otherwise , vilified and reproached ( by many ) with the scurrilous Name of Anabaptists , &c. altho we are as much against rebaptizing as any People in the VVorld can be . The Learned Cajetan upon Mat. 3. 5. saith , Christ ascended out of the Water , therefore Christ was baptized by John , not by sprinkling or pouring Water upon him , but by Immersion , that is , by dipping or Plunging into the Water . Moreover , Musculus on Mat. 3. calls Baptism dipping , and says the Parties baptized were dipped , not sprinkled . To close with this , take one Argument . If the Baptizer and the Baptized in the days of Christ and his Apostles , went both down into the Water , and the Person baptized was dipped , then is Baptism not Sprinkling but Dipping . But the Baptizer and the Baptized in the days of Christ and his Apostles , went both down into the Water , and the Person baptized was dipped . Ergo , Baptism is not Sprinkling but Dipping . CHAP. V. Proving that Baptism is plunging or burying in Water the whole Body , in the Name of the Father , and of the Son , and of the Holy Ghost : Wherein Mr. Owen's Arguments for sprinkling , and his Objections against Immersion or Dipping , are fully answered . REader , thou mayst see that tho the remote Sense of the common word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may refer to pouring of Water , yet the proper and genuine Sense of that word is dipping , or such a washing as is by dipping , which is abundantly proved , as you have heard , both by the Scriptures and Consent of a great Cloud of Witnesses amongst the Learned , both An●…nt and Modern : Therefore what 〈◊〉 . 〈◊〉 saith in the beginning of his third Chapter , viz. That it is uncertain , whether in the New Testament , the Apostles baptized by dipping or sprinkling , is not true , it being evident it was by dipping and no other way . For where-ever the word Baptism is used ( I say again ) in the New Testament , as it refers to Christ's Ordinance of Baptism , it signifies dipping or plunging into the Water ; nor can he prove the Jews washed their Hands and Cups only by pouring Water on them : tho Elijah might have Water poured on his Hand , we commonly wash our Hands and Cups by dipping them into the Water . And so did the Jews as Mr. Ainsworth affirms . 2dly . Sir , what you say concerning that Typical Baptism in the Cloud and Sea , you have heard also fully answered , and that makes not for sprinkling nor pouring . But more to that hereafter . 3dly . What you say concerning the Signification of Baptism , that it holds forth two things , 1. The Blood of Christ ; 2. The Spirit of Christ , is far fetch'd : for the Lord's Supper holds forth the Blood of Christ ; and we have no Ordinance ordain'd by Christ to hold forth in a Figure the sprinkling or pouring forth of the Spirit ; if Man has invented such a thing , so be it . The Papists found out seven Sacraments with their significant Signs , as they tell you , and they have the same Parity of Reason to maintain their Sacraments without any Warrant from God's Word , as our Pedobaptists have for their baptizing , or rather rantizing or sprinkling of Babes . True , the Apostle speaks of sprinkling of the Blood of Jesus , but Baptism is no Figure of that , as you have heard , but primarily of the Death , ●urial and Resurrection of Jesus Christ . Sir , you say , Sprinkling is lawful , because it is very probable that the Apostles themselves did baptize by pouring or sprinkling Water . Acts 2. 41. Then they that gladly received the word , were baptized ; and the same day there were added unto them three thousand Souls . It is not , you say , very probable that these three thousand were plunged over Head and Ears in VVater ; How could Peter , and the rest of the Apostles , even twelve Men , baptize three thousand in one day , yea in one half day ? how could they change their Apparel ? &c. Answ . 1. I answer , wonder no more how three thousand Persons shou'd be baptized , i. e. dipped , in that short time ; 't is sufficient for any Christian to believe it , because the Holy Ghost hast said it . 2. But whereas you say there were but twelve Men to administer it , that is not true , there were the seventy Disciples no doubt with them , who were Ministers , and there might very probably be many more . 3. However , since Baptism is Immersion , i. e. dipping , and the Text says they were baptized , it follows they were dipped into the Water . What you say about Ananias baptizing Paul , and of Paul's baptizing the Jaylor , proves nothing , 't is meer stuff that deserves no Answer . You say Paul was baptized in his Lodging when he was sick . Answ . It is not said he was sick , nor that he was baptized in his Lodging , read the Text again ; true , 't is said after he was baptized he received Strength . I have known multitudes of weak Persons baptized by dipping in frosty Weather , in our cold Climate , and never took any harm thereby . We say Baptism is Dipping , and among many other Reasons , we argue it must needs be so administred , because John the Baptist baptized in Jordan , and in Enon near Salim , because there was much Water there ; Mat. 3. 13. John 3. 23. You answer , If some were baptized by dipping , others were baptized by pouring Water on them , as we proved ( say you ) before , therefore both ways are lawful . I answer ; 1. 'T is well our way of dipping is owned by you as lawful and a right way ; then do you and all others take heed how you speak against us , who so administer the holy Ordinance of Baptism ; it appears we err not in so doing by your own Confesson . 2. But whereas you say you have proved , that some were in the Primitive Time baptized by pouring Water on them , we have shewed your Proofs to be too short and invalid . 3. The way of the Administration of Christ's sacred Ordinance was but one and the same in all the Churches of the Saints ; and if some were baptized by dipping , and others by sprinkling , or pouring Water upon them , then the Ordinance must have different Significations , which could not be answered on some Persons , unless 〈◊〉 they were both dipped and sprinkled , and had water poured upon them , which is preposterous to imagine : for such that were dipped or buried under the VVater , were thereby made in Sign and Signification conformable to the Death , Burial and Resurrection of Christ , which we have so fully proved to be one great End of Baptism , that it cannot be den●ed ; and such who were only sprinkled , they were taught thereby the sprinkling of Christ's Blood , and of the Spirit , as you would have the Ordinance to signify , without any ground from God's VVord . Now how unlikely it is that both these ways were used , this being considered , I shall leave to all wise and considerate Persons to think upon . You say in the next place , That the Scripture doth not say in any place , when they were baptized they were dipped : If ( say you ) those that are against sprinkling , say that they gather so much by Consequence from the fore-cited Scriptures , they ought to remember their rejecting Scriptural Consequences when they are used by us for proving Infant-Baptism , &c. Answ . If I had not a Learned Man to deal with , I should not marvel . Sir , Is not Baptisin a Greek VVord ? VVhat difference between Baptism and Baptisma ? Is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek ? and is it not in English to dip ? VVhat need of Consequences here ? Had our Translators truly translated that word , they must have render'd it as the Dutch have , as I mentioned before , viz. Ende Jesus gedoopt zijnde , is ter-stont opgeklomen vit hit wter : and when Jesus was dipp'd , he came out of the Water ; Mat. 3. 16. and ver . 6. Ende wierden van hemge doopt in de Jordan ; And were dipped of him in Jordan : Hence the Dutch call John the Baptist , John the Dooper , John the Dipper . As to your Consequences , we always deny that they are genuine , or naturally drawn from those Scriptures to which you refer . But whereas you say we have nothing for dipping which is of the Essence of Baptism , as we do affirm it is , but Consequences , it is too bold an Assertion , not being true , as by this time my honest Country men may see , if they are impartial Persons . They think ( say you ) that John baptized by dipping , because he baptized in Jordan ; they can never prove that was the Cause , for the Scripture doth not say what was the occasion why he baptized in Jordon . Answ . Sir , look into your Greek Testament once again , and read Mark 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into Jordan ; VVould it be proper to say he sprinkled them , or poured VVater on them into Jordan ? It is proper to say he dipped them into Jordan , and that is Baptism , and nothing else , as it refers to Christ's Ordinance , viz. a washing by dipping or plunging into Jordan , or into the VVater . 2. Tho the Scripture doth not say in so many words , that that was the occasion of John's baptizing into Jordan : Yet , Sir , remember and tremble at that Text , John 3. 23. for there it is by the Holy Ghost given as the Reason why John baptized in Enon near Salim , viz. because there was much Water there ; plainly denoting that a little VVater will not serve to administer holy Baptism , but so much as will cover or bury the whole Body . You add , It being very doubtful whether those People that came unto him were dipped or plunged ; for there went out unto him Jerusalem and all Judea , and all the Regions round about Jordan , and were baptized by him : We cannot judg ( you say ) that he baptized less than an hundred thousand Men and Women , &c. there were ( you say ) much more People in those Countries ; but it being impossible for him to dip or plunge so many Men in so short time of his Ministry , which continued but three Years , and of these three Years he lay in Prison half a Year , so that he did neither preach or baptize but for two Years and a half . Vid. Lightf . vol. I. p. 234. If he had baptized fifty every day on these two Years and a half , which is not probable he could do , the whole you say is but forty five thousand six hundred and twenty five , but he baptized much more , which could not be done by dipping or plunging ; therefore it is reasonable for us ( you say ) to judg that he sprinkled or poured Water on them , &c. Answ . As to what you say here , it seems very strange to me , that you should once imagine that John baptized all the People universally in Jerusalem and Judea , without Exception : Why did not you put in all the Infants too as well as Men and Women ? I had lately to do with one Mr. Exel , who asserted that in a Treatise of his , which , with Shame enough to him , I gave an Answer unto . I am sorry you have no better Skill in Scripture-Rhetorick , where frequently , per Synecdochen vel totius , vel partis , a part is put for the whole , or the whole for the part , as 't is said , God would have all Men to be saved , i. e. some of all sorts and degrees , as Kings , Noble-Men , Old , Young , Rich , Poor , &c. So 't is said Christ , when he was lifted up he would draw all Men unto him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Joh. 12. 32. Doth he mean every individual Person , or some of all sorts , of Jews and Gentiles ? So Paul saith , All seek their own , &c. Vid. Glassi Illerici Philolog . Sacr. and also our late Annotators , the word or term [ All ] ( they tell you ) is here twice repeated , Mat. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. it is enough to let us know that in Scripture 't is signisicative no farther than many ; for , say they , it cannot be imagined that every individual Person in Jerusalem , and all the Regions round about Jordan went to hear John the Baptist . 2. You forget that Text , John 3. 26. Behold him that thou bearest witness of , &c. the same baptizeth , and All Men come unto him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. to Jesus Christ . Also 't is said , John 4. 1 , 2. That Jesus made and baptized more Disciples than John. If John baptized them all , and Jesus baptized them all , then they were all twice baptized , or all re-baptized , and if so , were indeed properly all Ana-baptists . Sir , in both places it intends but some . You worthy and beloved Britains , take heed how you are led by a Man that argues so preposterously ; I doubt not but he may be a good Man , but under a Cloud of Darkness . 3. Sir , how Dr. Lightfoot or you can prove , that John preached but two Years and a half , I see not ; but had he every day baptized an hundred , he might with much Ease have done it in the space of four hours time , or thereabouts : But alas ! neither he nor our Saviour had so many Disciples as you imagine ; the Number of the Disciples after the Resurrection of Christ , as we read , Acts 1. were but an hundred and twenty that were together , perhaps there might be some few more in some other parts . 4. But you , I perceive , contradict the Holy Ghost in saying , that John sprinkled them , i. e. rantized them ; for Ran●izing in the Original ( as I presume you know ) is sprinkling in English . Sir , I appeal to your Conscience , whether it be not so : Sprinkling and pouring is one thing , and baptizing another , and a quite different Act. I affirm Sprinkling is not Baptizing , say what you will. You in the next place , mention that which we object concerning Philip and the Eunuch , who went both down into the Water when the Eunuch was baptized . To this you answer and say , How doth that follow ? Could they not go into the Water without plunging in it ? We read in Gen. 24. 45. ( say you ) that Rebecca went down into the Well , Does it follow that she was plunged in it ? You will say of your Maid-Servant , when she goes to draw Water , she went down into the River , your meaning is not that she was plunged there . I answer , Rebecca might properly be said to go down into the Well , because in some Wells there are several Steps or Stairs before we come to the Water ; 't is not said she went into the Water . Also who of us could say when our Servant-Maid went to draw Water , or fetch Water from a River , she went into the River ? if any do say so , they speak not truly , but indeed do lie . Sir , take heed what you say , the Holy Ghost doth not say they went down to the Water , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both went down into the Water , and he baptized him , i. e. dipp'd him , not rantiz'd him . You bring in our Objection against your Sprinkling taken from Rom. 6. 3 , 4. Col. 2. 12 , 13. viz. we are said to be buried with Christ in Baptism into Death . To this you say , We bury by casting Earth on the Body , and the pouring of Water , you say , doth represent it ; it cannot be said one was buried that was fallen under Water or Earth , unless he remains there for a time : he that descendeth into a Coal-pit is under the Earth , but is not buried by reason he cometh out from thence immediately ; dipping therefore doth not signify a Burial , unless he that is dipped remains for a time under the Water . I answer ; 'T is true , we do bury by casting Earth on the dead Body , but 't is so much Earth as covers the Corps all over , or else 't is not buried . So if you pour Water on a Child until it is covered all over in Water , it may truly be said that Child was buried in the Water , altho the burying in Baptism is not by pouring Water in great abundance until it is covered , but by going into the Water and there to be dipped , or plunged all over , so that all may see the Body is buried under Water , as truly , symbolically , and as properly as if it had been buried in the Water . Or , 2. Tho a Person be laid in the Grave , and covered all over with Earth , tho it be but two Minutes , he may as truly and properly be said to be buried , as he that lies there three Days , or a thousand Years . But you would have Baptism to be no proper Representation of a Burial , unless the Person baptized lies so long till he be drowned . Sir , Baptism doth represent the Death of Christ , and of the old Man , or Body of Sin , which is as sufficiently held forth by a Minute or two , as by many Days . 3. And now , utterly to put to silence your vain Objections , I shall give the Sense of a whole Cloud of Witnesses , as to the proper Exposition of those Texts , Rom. 6. 3 , 4. Col. 2. 12 , 13. by and by ; but if my honest Country-men do think you have given a better Sense of the Words than all those Learned Men , I will say no more . You say , the Resemblance then between Baptism doth not stand in the dipping of the Body so much as in the End of the Ordinance , in making us Partakers of Christ's Death , of his Life , and of his Ascension , and of his sitting on the Right hand of God. Baptism makes us to be planted together in the Likeness of his Death ; yet there are none , you say , that plants Bodies in Water by baptizing them , Rom. 6. 5. Answ . We shall in our next Chapter finally determine this great Point , and plainly shew you by manifest Arguments , together with the joint Consent and Agreement of a multitude of Learned Men , that were and are Pedo-baptists , that the Resemblance between Death , Burial and Resurrection , and Baptism , doth stand in the outward Sign of Dipping , as well as in our partaking of the Blessing of Christ's Death , Burial and Resurrection . All know in the Ordinance of the Lord's-Supper the Signs are significant , and no true Protestant will admit of such an Administration of it , in which the breaking of Christ's Body , and the shedding of his Blood is not clearly represented to the sight of our Eyes . Why is the Popish way of the Administration rejected , who deny the Laity the Cup , if there ought not to be an exact keeping to the direct Signs , as well as to bear in Mind the Thing signified thereby ? Nay , Sir , I find you in your third Chapter to justify your sprinkling stifly , by arguing for an Agreement between the Sign and the Thing signined , and that Baptism was not ordained to be a Sign or Symbol of the sprinkling Christ's Blood , but of his Death , Burial and Resurrection : It shall ( God assisting ) be further demonstrated . Now let this be considered , That as in the Lord's-Supper it is such a quantity of Bread and Wine that is to be used , that may represent his Body broken , and his Blood shed ; and as that Sacrament was appointed to that very end and purpose , so in like manner we also say , so much Water must be used as may represent the Death , Burial and Resurrection of our blessed Saviour . But one Mr. Burkitt , a Pedo-baptist , saith in his Treatise of Infant-Baptism , That in the Sacraments it is not the quantity of Elements , but the Significancy of them that ought to be attended to ; in Circumcision ( saith he ) it was not the quantity of Flesh cut off , so much as the Signification of it , &c. and you seem to express your self to the same purpose . Answ . To which I returned him this Answer , viz. There must be so much Bread and Wine in the Sacrament of the Lord's-Supper , that may represent Christ's Body broken , and so much Wine as may in Sign as well as Signification held forth the pouring forth of Christ's precious Blood , or else the End of Christ is not answered in that Sacrament ; and so likewise must the Burial and Resurrection of Christ be in Sign , as well as our Death to Sin and rising again to Newness of Life is represented in holy Baptism . Should the People of Israel in Circumcision only have cut off a little bit of the Fore-skin of the Flesh , and not round quite off , or only have paired off the Nails of their Childrens Fingers with a little Skin with it , would that have answered the Mind of God in that Rite , or they have been born with in pleading it might as well answer Circumcision in Signification ? But the Vanity and Sinfulness of this Assertion of Mr. Burkitt's and yours will yet be now further laid open in this Chapter ; only there is one thing before I proceed on that I shall add a word or two unto , as touching what you say concerning those Washings that were used under the Law , which are called Baptisms , which you say were done by sprinkling , which is not true ; we utterly deny any of those Washings which are called Baptisms were either sprinkling or pouring of Water on them , but total dipping of their whole Body . And so the Reverend Mr. Ainsworth , a Man very Learned in all Jewish Rites and Ceremonies , affirms , on Levit. 11. 31. see his Annotat. on that Text , these are his words , viz. All that are unclean , whether Men or Vessels , are not cleansed but by dipping or baptizing in Water ; and wheresoever the Law speaketh of washing a Man's Flesh , or washing of Clothes for Uncleanness , it is not but by dipping the whole Body therein . And whether they be Men or Vessels , there may not be any thing between them and the Water to keep them asunder , as Clay , Pitch , or the like that cleaveth to the Body or Vessel ; if there be , then , saith he , they are unclean , and their washing profiteth them not . He cites for this Maim Mikvaoeh , c. 1. § . 12. Sir , what is become of your sprinkling of Cups , Pots and Brazen Vessels among the Jews , when 't is said they washed or baptized them ? it appears their way in washing was total dipping , or else they were not clean . And now to proceed to prove Christ's Baptism in Water is by Immersion , by Dipping , to represent in Sign his Death , Burial and Resurrection , and in Signification to hold forth our Death unto Sin and rising again to walk in Newness of Life who are baptized , I shall add it in this place , First , From the Scripture . Secondly , By the Consent ; Agreement and Arguments of a Cloud of Witnesses , both Antient Fathers and Modern Divines , and worthy Protestant Writers . 1. The first Scripture is , Rom. 6. 3 , 4 , 5 , 6. Therefore we are buried with him in Baptism , &c. The Saints or whole Church of the Romans were to reckon themselves dead to Sin , and bound to live no longer therein , and that because by Baptism ( as in a lively Figure ) they held forth the same thing ; so that it appears Baptism hath a twofold Signification . ( 1. ) There is in it , when truly and rightly administred , not only a Representation of Christ's Burial and Resurrection , but , ( 2. ) Also it signifies our Death unto Sin , and our rising again to walk in Newness of Life ; and indeed the Apostle makes use of this as an Argument to press Newness of Life ( the thing signified in Baptism ) upon them all , as if he should say , As many of us as are baptized must know this , that we are baptized into Christ's Death , and therefore must die to Sin and live a new Life : But we have all been baptized , or buried with him in Baptism , therefore must all of us die to Sin and live a new Life . Our late Annotators on the place say thus , He seems to allude to the manner of baptizing in those warm Countries , which was , say they , to dip or plunge the Party baptized , and as it were to bury him for a while under Water . Cajetan upon the same Text says , We are buried with Christ by Baptism unto Death ; by our burying he declares our Death by the Ceremony of Baptism , because he ( that is , the Party baptized ) is put under Water ; and by this carries a Similitude of him that was buried , who was put under the Earth . Now because none are buried but dead Men , from this very thing that we are buried in Baptism , we are assimilated to Christ buried , or when he was buried . The Assembly 〈◊〉 their Annotations on this Text of Scripture , say likewise thus , viz. In this Phrase the Apostle s●…s to allude to the antient manner of baptizing , which 〈◊〉 to dip the Party baptized , and as it were to bury them under Water for a while , and then raise them up again out of it , to represent the Burial of the old-Man , and the Resurrection to Newness of Life . The same saith Diodate . Tilenus , a great Protestant Writer , speaks fully in this case : Baptism , saith he , is the first Sacrament of the New Testament instituted by Christ , in which there is an exact Analogy between the Sign and the Thing signified . The outward Rite in Baptism is threefold . 1. Immersion into the Water . 2. Aciding under the Water . 3. A Resurrection out of the Water . The Form of Baptism , viz. External and Essential , is no other than an Analogical Proportion , which the Signs keep with the Thing signified thereby : For the Property of the Water washing away the Defilements of the Body , does in a most sutable Similitude , set forth the Efficacy of Christ's Blood in blotting out of Sin ; so dipping into the Water , in a most lively Similitude sets forth the Mortification of the old Man , and rising out of the Water the Vivification of the new Man : The same plunging into the Water , saith he , holds forth to us that horrible Gulph of Divine Justice , in which Christ , for our sakes , for a while was in a manner swallowed up ; abiding under the Water , ( how little time soever ) denotes his Descent into Hell , even the very deepest of Lifelesness , lying in the sealed or guarded Sepulchre , where he was accounted as one dead . Rising out of the VVater , holds forth to us a lively Similitude of that Conquest which this dead Man got over Death . In like manner , saith he , 't is therefore meet that we being baptized into his Death , and buried with him , should rise also with him , to go on in a new Life . Thus far And let all thinking and serious Christians carefully consider , since this sacred Ordinance was appointed to be thus significant , as this and other Learned Men observe , what a sad and lamentable thing it is , that the true Baptism should be changed from dipping into sprinkling , which neither doth nor can hold forth these great Mysteries , for which purpose our Saviour ordained it : For 't is evident Rantism or Sprinkling doth not bear any Proportion to these Mysteries , nor can they be signified thereby . What Figure of a Burial of Christ , or of the old Man is there in sprinkling a few drops of VVater on a Person 's Face ? Or what Representation is there in that Act of a Resurrection ? O , how is Christ's holy Baptism abused by this devised Rantism , and the Signification thereof destroyed ! the Lord open your Eyes , or the Eyes of my godly and impartial Reader . This shews you clearly what Christ's true Baptism is , as also the true Subject . But to proceed . St. Ambrose saith , VVater is that wherein the Body is plunged , to wash away all Sins ; there all Sins , saith he , are buried . We suppose he means 't is a Sign of this , i. e. that all Sin is buried . Moreover Chrysostom saith , that the Old Man is buried and drown'd in the Immersion under Water ; and when the baptized Person is afterwards raised up out of the Water , it represents the Resurrection of the New Man to Newness of Life ; and therefore concludes the contrary Custom , being not only against Ecclesiastical Law , but against the Analogy and Mystical Signification of the Sacrament , is not to be complied with . It has been too long , as I have formerly noted , God grant Men more Light to see their Error , and abhor to do so any more . Kecker says , That Immersion , not Aspersion , was the first Institution of Baptism , as it doth , saith he , plainly appear from Rom. 6. 3. And say I , VVhere hath Christ since the first Institution , instituted Aspersion , or Sprinkling in the stead or room of Immersion or Dipping ; or given Orders to change that significant Sign into the insignificant Foppery of Sprinkling ? Ought not we to keep the Ordinances as they were first instituted and given to the Saints ? Is not God's Word to be our Rule in all Points of Faith and Practice to the End of the World ? Has Christ given any Men or Church a Dispensation to change his Laws and Ordinances , or make them void by these Traditions , or set up their Post by his Post ? How doth God complain by the Prophets against his People of old , for presuming to change his Laws , Deut. 12. 13 ? God gave particular Command to make an Altar of Gold to offer Incense , Exod. 40. 5. and he commanded , Exod. 20. 24 , 25. that his Altar should be made of Earth or rough Stone : but in Isa . 65. 3. he reproves their horrid Transgressions and Disobedience , in acting contrary to his express Institution . A People ( saith God ) that provoketh me to Anger continually to my Face , that sacrificeth in Gardens , and burneth Incense upon Altars of Brick . You may think that was no great Error , instead of Gold or Stone , to make Altars of Brick : but what saith God ? they for this , &c. provoke me continually to my Face . O tremble ye who adventure to transgress God's Precept in as bad or worse a manner ! Who commanded you to baptize or dip Believers in the Name of the Father , &c. and you rantize or sprinkle Infants ? A●as , you know not how you hereby provoke God! altho he is yet silent , and doth not manifest his Displeasure , yet know he is a jealous God and hath the like Zeal for his Gospel-Institutions , as ever he had of those under the Law , and may manifest it too in his own time . But to proceed , and call in for more Witnesses against your Practice . Daill● on the Fathers saith , that it was a Custom heretofore in the antient Church to plunge those they baptized over Head and E●…s in the VVater : And , saith he , Tertullian in his third Book de 〈◊〉 . Mil. Cyprian in his seventieth Epistle , p. 211 , &c. and others testify it . Dr. Cave saith , that the Party baptized was wholly immerged , or put under the VVater , which was the almost constant and universal Custom of those Times , whereby they did most notably and significantly express the great Ends and Effects of Baptism : For as in immerging there are in a manner three several Acts ; the putting the Person into the VVater , his abiuing under the VVater , and his rising up again , thereby representing Christ's Death , Burial , and Resurrection , and in our Conformity thereupto , our dying to Sin , the Destruction of its Power , and our Resurrection to a new course of Life ; So by the Person 's being put into the Water , was lively represented the putting off the Body of the Sins of the Flesh , &c. by his being under it ( which is a kind of Burial into the Water ) his entering into a State of Death or Mortification , like as Christ remained for sometime under the State or Power of Death : therefore 't is said , As many as are baptized into Christ , are baptized into his Death , &c. And then by Immersion , or rising up out of the Water , is signified his entering upon a new course of Life ; that like as Christ was raised up by the Glory of the Father , so we should walk in Newness of Life . Thus Dr. Cave . We are said , saith Pāraeus , to die , and to be buried with Christ in Baptism . And further shews , that the external Act of being buried in Water is a lively Emblem of the internal Work of Regeneration . St. Bernard saith , Immersion is a Representation of Christ's Death and Burial . Against all these Testimonies and multitudes more of the best and most Learned Writers , Mr. Burkitt objects as follows , and you seem to argue after the same manner ; these are his words , viz. If Baptism administred by pouring Water on the Face ( representing the whole Person ) doth answer the Use and End of Baptism , as well as when administred by aipping or pl●nging , then dipping is not essentially and absolutely necessary in the Act of baptizing : but the one answereth the Use and End of baptizing as well as the other , therefore the one cannot be more essential than the other . What is the End and Use of Baptism , but to represent to our Minds 〈◊〉 Effusion of Christ's Blood for to take away the Guilt of Sin , and the pouring forth of the Spirit for the purging away the Filth of it ? Now ( says he , and you to the same purpose ) the sprinkling of the Blood of Christ , and the pouring forth of the holy Spirit upon the Infant , are more fully and plainly represented by Baptism as administred by sprinkling than by dipping . He says further , That if the inward and spiritual Grace signified by Baptism be more lively represented by sprinkling than by dipping , then surely sprinkling is not only lawful , but more expedient than dipping : but the inward and spiritual Grace signified by Baptism , to wit , the cleansing the Soul by the Grace and Spirit of Christ , is more lively represented by sprinkling than by dipping ; therefore more expedient , and accordingly we find Almighty God himself often expressing the Mercy of Sanctification by this Action ; Ezek. 36 , 25 Theu will I sprinkle clean Water upon you , and ye shall be clean , &c. Ansew . 1. To this I answer , where the Thing signified is not , the Sign is a nullity ; but your Thing signified in sprinkling VVater on the Face of an Infant , viz. the holy Spirit and Graces of it , does not appear in those Infants you so sprinkle : Ergo , Your Sign is a nullity . If Grace was in them so much as in the Habit of it , when they are grown up the Act and Fruits of the Spirit and Faith would shew themselves ; for Grace is an active and lively Principle where-ever it is infused . 2. And I positively deny that the End and Use of Baptism is or can be represented by sprinkling or pouring of VVater ; but by what I have said and produced , by the Testimony of the Scripture , and almost all Learned Men , both Antient Fathers , and Modern Divines , I have fully shewed the contrary . 3. I thought the Sacrament of the Lord's-Supper had been instituted by Christ , to signify the Effusion , or pouring forth his precious Blood , and not Baptism . VVill you confound the Use and End of one Sacrament with the other , to maintain your own Innovation and Abuse of Christ's holy Baptism ? 4. Might not the Jews , who instead of making Altars of Gold or Stone , made them Altars of Brick , say , that Altars of Brick might serve as well to answer the Use and End of burning Incense ? Nay , may be they might say , they had not the other to do it , and therefore built their Altars of Brick : But would this Pretence do ? No , no , what saith the Almighty God ? They provoke me continually to my Face . Also might not others argue thus about the Sacrament of the Supper , viz. VVhat need we have VVine ? If we use Mum or some other Red Liquor , instead of the Fruit of the Grape , it will answer the Use and End of that Sacrament as well as VVine . O , whither would this lead us ! 5. VVe utterly deny that Baptism was ordain'd or instituted by Christ to signify either the pouring forth of his Blood , or the pouring forth of the holy Spirit , and must tell you , that you affirm what you please , without any Proof from God's VVord . But by the way , let the Reader observe how you go from sprinkling to pouring VVater on the Face of Infants . I question whether you ever do so or not ; but if you should , that would be no more Christ's Baptism than sprinkling . You are not to devise new Signs or Symbols of Spiritual Mysteries , of which God speaks nothing in his VVord , nor ever instituted to such Ends. I affirm he has appointed no Rite or Ordinance in the Gospel to represent the sprinkling or pouring forth of the holy Spirit . The Papists have ( you know ) seven Sacraments , and they tell us of the Use and End of them , and how wonderfully significant they are , and yet all the Use and Signification of them were the Contrivances of their own wicked Hearts : And I must tell you that they prove what they do and say for their Sacraments as well as you do . As to what you speak of pouring or sprinkling , take what Tho. Aquinas most excellently hath said on this account . It belongs to the Signifier ( says he ) to determine what Sign is to be used for the Signification : But God it is , who by things sensible , signifies spiritual things in the Sacrament . Christ hath ordained Baptism to be a Sign , Symbol , or lively Representation of his own Death , Burial and Resurrection , as I have proved and confirmed by a Cloud of Witnesses . Will God endure or suffer Men ( think you ) to invent out of their own Brains , new Signs and Symbols of Divine Gospel-Mysteries , and then father them upon him , and call them his Ordinances ? Nay , more , be so bold as to say , these are more useful , and answer better the End of God , than those which he himself instituted ? For thus you and other Pedo-baptists speak of Sprinkling , viz. 't is not only lawful , but more expedient than Dipping . And hereby you seem to teach God Wisdom , or to magnify yours above his . Be astonished , O Heavens ! Be thou horribly amazed , O Earth ! Were ever any Men thus bold before ? First , You contrive a new Rite , and new Significations of it , which God never appointed to represent such things , and then say , 't is more expedient than Christ's Ordinance of dipping , which was instituted by him for other Ends and Significations ; whereas the whole Body of all learned Men and Christians , witness to and testify the contrary . Pray take what Sir Norton K●atchbul hath wrote , in direct opposition to what you affirm . Saith he , Baptism , which now saves us by Water ( speaking of the Text , in 1 Pet. 3. 21. ) that is , by the assistance of Water , and is antitypical of the Ark of Noah , does not signify the laying down the Filth of the Flesh , but the Covenant of a good Conscience towards God , while we are plunged in the Water , which is to testify our Belief of the Resurrection of Jesus Christ ; so that there is a manifest Antithesis between these words , by Water , and by the Resurrection . Nor is ( saith he ) the Elegancy of it displeasing . As if he should say , the Ark of Noah , not the Flood , was a Type of Baptism , and Baptism was an Antitype of the Ark : Not as if Baptism is a washing away of the Filth of the Flesh by Water , wherein it answers not at all to the Ark ; but as it is the Covenant of a good Conscience towards God by the Resurrection of Christ , in the belief of which Resurrection we are saved , as they were saved by the Ark of Noah ; for the Ark and Baptism were both a Type and Figure of the Resurrection : so that the proper End [ mark ] of Baptism ought not to be understood as if it were a Sign of the wishing away of Sin , ( although it be thus oftentimes taken Metonymially in the New Testament , and by the Fathers ) but a particular Signal of the Resurrection , by Faith in the Resurrection of Christ , of which Baptism is a lively and emphatical Figure , as also was the Ark , out of which No●h returned as from a Sepulchre , to a new Life ; and therefore not unaptly called by Philo , the Captain of the new Creation ; and the Whale's Belly , out of which Jonas , after a Burial of three days , was set at liberty ; and the Cloud , and the Red Sea , in which the People of Israel are said to have been baptized , i. e. not washed [ mark ] but buried : for they were all Types of the same thing as Baptism , viz. not the washing away of Sin , but of the Death and Resurrection of Christ , and our own ; to which the Apostles , the Fathers , the Scholasticks , [ mark ] and all Interpreters agree . The thing ( saith he ) is so apparent , as not to need any Testimonies ; but because there are not a few who do not vulgarly teach this Doctrine , it will not be superfluous to produce some of those innumerable Testimonies , that I may ( saith he ) not seem to speak without Book . And , First , Let us begin with St. Paul , Rom. 6. 3. Know ye not , that so many of you that have been baptized into Christ , were baptized into his Death ? Therefore we are buried with him in Baptism into his Death , &c. Else what shall they do that are baptized for the Dead , if the Dead rise not ? As if he had said , If there be no Resurrection , why are we baptized ? In vain does the Church use the Symbol of Baptism , if there be no Resurrection . The like Testimonies frequently occur among the Fathers ( saith he ) . Ignatius saith , That believing in his Death , we may be made Partakers of his Resurrection by Baptism . Baptism was given in Memory of the Death of our Lord , we perform the Symbols of his Death [ mark ] not of pouring forth his Blood , or holy Spirit , or sprinkling the Spirit on us , or the Blood of Christ : No , no , this , that Author says , is not signified in Baptism , but the Burial and Resurrection of Christ , which sprinkling no manner of ways can represent . Justin Martyr saith , We know but one saving Baptism , in regard there is but one Resurrection from the dead , of which Baptism is an Image . And from hence , say I , we know not Infants Rantism or Sprinkling , for this is none of Christ's true Baptism . Christ's Baptism is but one , and 't is that of Believers , and 't is not sprinkling but dipping , to signify Christ's Burial and Resurrection . He goes on and cites other Authors . Hear Paul exclaiming , They past through the Sea , and were all baptized in the Cloud and in the Sea. He calls Baptism the Passage of the Sea , for it was a flight of Death caused by Water . To be baptized , and so plunged , and to return up and rise out of the Water , is a Symbol of the Descent into the Grave , and returning from thence . Baptism is a Pledg and Representation of the Resurrection : Baptism is an Earnest of the Resurrection : Immersion is a Representation of Death and Burial . Innumerable are the Testimonies ( saith Sir Norton ) which might be added , but these I think sufficient to prove , that Baptism is an Image of the Death and Resurrection of Christ ( from whence we acknowledg the Mystery of our Religion , saith he , Christ's Deity and Humanity ) and of the Faithful , who are baptized in his Faith , from Death in Sin to Newness of Life , which if they lead in this World , they have a most assured Hope , that being dead , they shall hereafter rise to Glory with Christ . Thus Sir Norton Knatchbul , a worthy Knight . Mr. Perkins saith , The dipping of the Body signifies Mortification , or Fellowship with Christ in his Death ; the staying under the Water signifies the Burial of Sin , and coming out of the Water , the Resurrection from Sin to Newness of Life . In another Treatise of his , he saith , the antient Custom of baptizing , was to dip , as it were to dive all the Body of the baptized in Water ; Rom. 6. Council of Laodicea and Neocesarea . And here let me add what Reverend Dr. Sharp ( the present Archbishop of York ) hath lately delivered in a Sermon preached before the Queen's Majesty on Easter-day , March the 27th , 1692. And this in antient Times was taught every Christian ( saith he ) in and by his Baptism : Whenever a Person was baptized , he was not only to profess his Faith in Christ's Death and Resurrection , but he was also to look upon himself as obliged in Correspondence therewith , to mortify his former carnal Affections , and to enter upon a new State of Life . And the very form of Baptism ( saith he ) did lively represent this Obligation to them : For what did their being plung'd under Water signify , but their undertaking in Imitation of Christ's Death and Burial , to forsake all their former evil Courses ? as their ascending out of the Water did their Engagement to lead a holy , spiritual Life . This our Apostle doth more than once declare to us : thus Rom. 6. 3 , 4. We are buried ( saith he ) with Christ by Baptism unto Death , that like as Christ was raised up by the Glory of the Father , so we should walk in Newness of Life . Thus far Dr. Sharp , his Sermon on Phil. 3. 10. pag. 9. Dr. Fowler ( now Lord Bishop of Glocester ) on Rom. 6. 3 , 4. saith , Christians being plunged into the Water , signifies their undertaking and obliging themselves in a spiritual Sense , to be buried with Jesus Christ in an utter renouncing and forsaking all their Sins , that so answering to his Resurrection , they may live a holy and a godly Life . Design of Christianity , p. 90. Also Dr. Sherlock ( Dean of St. Paul's ) on Rom. 6. 3 , 4. saith , Our Conformity to the Death and Resurrection of our Saviour consists in dying to Sin , and walking in Newness of Life : Which , saith he , St. Paul tells us , is represented by the external Ceremony of Baptism , and rising out of his watery Grave , a new born Creature . Charity without Usury , p. 1. And unto these , let me add what the Pious and Reverend Dr. Tillotson ( late Archbishop of Canterbury ) hath wrote ; speaking of the same Text , Rom. 6. 3 , 4. Antiently , saith he , those who were baptized put off their Garments , which signified their putting off the Body of Sin , and were immersed and buried in the Water , to represent the Death of Sin ; and then did rise up again out of the Water to signify their Entrance upon a new Life . And to these Customs the Apostle alludes , when he says , How shall we that are dead to Sin , live any longer therein ? Know ye not that so many of us as were baptized into Jesus Christ , were baptized into his Death ? &c. 1. 'T is a hard case , you neither will believe the holy Scripture , the Antient Fathers and Modern Divines , nor other learned Prelates of the Church of England , who are yet living ; but , contrary to the nature and tendency of holy Baptism , plead for Sprinkling and condemn Dipping , and cast Reproach upon it , and say also , that the Thing signified thereby , is the pouring forth of Christ's Blood , or the sprinkling and pouring out of the holy Spirit , notwithstanding we prove from the Scripture , and with the Testimony of all these great Men , that Baptism signifies the Death , Burial and Resurrection of Jesus Christ , and not any of those things you affirm as your own Conceit , without the Testimony of any learned or approved Author . Therefore , Sir , that Baptism is any thing else than dipping , plunging or washing , which is done by dipping , we do utterly deny : For as the cutting off a little bit of the Foreskin of the Flesh , or not the twentieth part round , is not Circumcision ; so sprinkling a little Water on the Face is not Baptism . True , you call it Baptism , and will do so , tho 't is nothing less nor more than Rantism , 't is , not the Thing , nor does it answer in Signification . I may tell you again , that the Jews instead of circumcising the Foreskin of their Childrens Flesh , might have as well presumed to dispense with that , and only have paired off the Nails of the Fingers of their Male Infants , and have called that Circumcision , as you may call sprinkling or pouring a little Water , Baptism . But may be you 'l say , in Circumcision they we●● to draw Blood , so say I , they might in cutting the Nails of their Childrens Fingers ; nay , and they might better plead , that the Things signified in Circumcision , might be as well answered in that new Device ( the Nails being a sort of Excrement they might say signified the taking away the Filth of Sin , or Corruption of Nature ) as the great Mysteries signified by Baptism or Dipping , can be represented by sprinkling or pouring . Furthermore , they might possibly plead the same Pretences you do , viz. The cutting off the Foreskin of the Flesh put the Infants to great Pain ; nay , may be they might fancy it would cost them their Lives ; nay , call it Murder , and therefore let pairing of their Nails serve : As you it seems fear dipping would endanger the Lives of Infants , and therefore make sprinkling to serve instead thereof . But to proceed . 2. I am in amaze to see these Men speak so fully and clearly to this glorious Truth , ( i. e. that the great thing Christ ordained Baptism to represent , is his Death , Burial and Resurrection , together with the baptized Person 's Death to Sin , and his rising again to walk in Newness of Life ) and yet both those shameful Abuses amongst you and other Churches are not rectified , viz. 1. That Sprinkling , which doth not , cannot answer or represent those Gospel-Mysteries , should not be rejected . 2. That Infants should be once deem'd the proper Subjects of Baptism , since nothing of a Death to Sin , nor rising again to walk in Newness of Life , can appear in them . For , as the Learned observe , Baptism is a Symbol of present , not future Regeneration : 'T is an outward Sign of that inward Death unto Sin , which the Party baptized passed under then , or ought to have done , when ( or before ) he is baptized . They then professed themselves to be dead to Sin , i. e. even when they were buried with Christ in their Baptism ; for the Argument of the Apostle lies in that respect : How shall we that are dead unto Sin , live any longer 〈◊〉 ? Knowing that so many of 〈◊〉 who have been baptized into Christ , were baptized into his Death , both in Sign and Signification : And therefore , as Dr. Sherlock says , rising out of that watery Grave a new born Creature , denotes not only what they should be hereafter , but what they were actually at that time . So that as this Text , and Arguments drawn therefrom , utterly condemn Sprinkling as not being Christ's Baptism , so it excludes Infants from being the Subjects thereof , because in them appears no such Death to Sin , nor can they be said to come out of that watery Grave as new born Creatures . To these Testimonies I shall only add one or two more . See that most learned Anonymous French Writer , in his Answer to the famous Bishop of Meaux ; 'T is most certain ( saith he ) that Baptism hath not hitherto been administred otherwise than by sprinkling , by the most of Protestants ; but truly this sprinkling is an Abuse . This Custom , which , without an accurate Examination they have retained from the Romish Church , in like manner as many other things , makes their Baptism very defective . It corrupteth its Institution and antient Use , and that Nearness of Similitude which is needful should be betwixt it and Faith , Repentance and Regeneration . This Reflection of Mr. Bossuet deserveth to be seriously considered , to wit ( saith he ) that this use of plunging hath continued for the space of a whole thousand and three hundred Years : Hence we may understand that we did not carefully , as it was meet , examine things which we have received from the Roman Church . Calvin saith , That Baptism is a form or way of Burial ; and none but such as are already dead to Sin , or have repented from dead Works , are to be buried . From these words I note ; 1. That Sprinkling is not the form of Baptism , because not the form of a Burial . 2. That Infants are not the true Subjects of Baptism , because not such as are already dead to Sin , or have repented from dead Works ; and indeed as they are not able , they are not required so to do by Christ . The last Author I shall quote is learned Zanchy , There are two Parts , saith he , in Regeneration , Mortification and Vi●ification ; that is called a Burial with Christ , this ( is called ) a Resurrection with Christ . The Sacrament of both these is Baptism in which we are overwhelmed , or buried , and after that do come forth and rise again . It may not be said truly , but sacramentally of all that are baptized , that they are buried with Christ , and raised with him , but only of such as have true Faith. Now we may appeal to all the World , whether Zanchy and all the rest do not clearly and evidently testify the same thing that we assert , viz. That Baptism is and can be no other Act than Immersion or Dipping , since Sprinkling , all must confess , doth not represent in a lively Figure , the Burial and Resurrection of Christ , nor our dying or being dead to Sin , and Vivification to Newness of Life , saith he , Sacramentally , i. e. Analogically , in respect of the near Resemblance between Baptism , and a Death and Resurrection . And this , I say , cannot be said of them that are sprinkled only ; for if , in respect of Mortification and Vivification , they may be denominated buried and raised with Christ , ( which cannot be said of Infants ) yet that outward Rite or Sign cannot denominate them so much as Sacramentally buried and raised with Christ : for there is not so much as any likeness of such things in it ; but in true Baptism , viz. total dipping the Body in Water , and raising it again , there is a lively Figure held forth to our very sight . And as Zanchy saith , It cannot be said of all , nor indeed of any , that they are thus sacramentally dead , buried and risen with Christ , but only of such as have true Faith. Therefore Infants are excluded by his own Argument . What you say , that none plant Bodies in Water by baptizing them , seems strange , and not the words of a learned Man ; because dipping is a Figure of planting us into Christ spiritually , and of Christ's Death and Resurrection , must the Body of a Man be a Tree ? None graft Bodies into a Vine , yet the grafting of a Person into Christ is represented by that Allusion , or Metaphorical Expression : Must the Sign and the Thing signified be all one and the same thing ? Thus we see , in opposition to what you say , in the close of your third Chapter , that it is very plain and manifest , that dipping is absolutely necessary , and of the Essence of Baptism , it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Alas , Sir , in all the New Testament where we read of sprinkling , the Greek ( as I said before ) renders it rantizing , not baptizing : 〈◊〉 Christ has ordained Rantism , to represent the sprinkling of his Blood , or the sprinkling of his Spirit , prove it ; we deny it , and have sufficiently proved he has appointed Baptism to represent his Death , Burial and Resurrection , and that sprinkling is not baptizing . But for a farther Satisfaction of the impartial Reader take a few Syllogistical Arguments . Arg. 1. If Baptism was ordained to represent the Death , Burial and Resurrection of Christ in a lively Figure ; then Sprinkling cannot be Christ's true Baptism : But Baptism was ordained to represent the Death , Burial and Resurrection of Christ in a lively Figure ; therefore Sprinkling cannot be Christ's true Baptism . This Argument we have proved to be true in every part of it . Arg. 2. If Baptism was appointed to hold forth or represent in a lively Figure the Person 's Death to Sin who is baptized , or his present Regeneration , not future , and his rising again to walk in Newness of Life ; then Infants cannot be the Subjects thereof . But Baptism was appointed to hold forth , or represent in a lively Figure the Person 's Death to Sin who is baptized , or his present Regeneration , not future , and his rising again to walk in Newness of Life : Therefore Infants are not the Subjects thereof . 4. There is yet one Proof further to make it yet clearer , that Baptism is dipping or plunging , and nothing else , and that is taken from those Typical Baptisms spoken of in the holy Scripture . ( 1. ) That of the Red Sea , wherein the Fathers were buried as it were unto Moses in the Sea , and under the Cloud . See Pool's Annotations on the Place . Others , says he , ( more properly ) think the Apostle uses this Term in regard of the great Analogy betwixt Baptism ( as it was used ) the Person going down into the Waters , and being dipped in them , and the Israelites going down into the Sea , the great Receptable of Water ; tho the Water at that time was gathered on heaps on the other side of them , yet they seemed buried in the Water , as Persons seem'd buried in the Water were in that Age when they were baptized . ( 2. ) The second Typical Baptism was that of Noah's Ark : See Sir Norton Knatchbull , whom I quoted before , saith he , Noah's Ark and Baptism were both a Type and Figure of the Resurrection , not a Sign of the washing away of Sin , tho so taken metonymically , but a particular Signal of the Resurrection of Christ . Of this again , saith he , is Baptism a lively and emphatical Figure , as also was the Ark of Noah , out of which he returned , as from a Sepulchre . From hence I infer this Argument following . Arg. 3. If those Typical Baptisms spoken of in the Scriptures , signified Immersion , or an Overwhelming , or a Burial ; then is Sprinkling no true Baptism : But those Typical Baptisms , &c. did signify Immersion , or an Overwhelming , or a Burial ; Therefore Sprinkling is no true Baptism . Again , that Baptism is dipping or plunging , or a being buried in the Water , appears by those Metaphorical Baptisms we read of , which are twofold . 1st . The Baptism of the Holy Spirit . 2dly . The Baptism of Afflictions . 1st . Saith John the Baptist , I indeed baptize you with Water , but he shall baptize you with the holy Spirit and Fire . Now 't is not the sanctifying Gifts of the Spirit which every Godly Person receives , that is the Baptism of the Spirit ; but , as the Learned observe , the miraculous Effusions of the holy Spirit , like that at Pentecost , Acts 1. 4 , 5. shall be baptized . The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Casaubon , is to dip or plunge , &c. in which Sense , saith he , the Apostles might be truly said to have been baptized ; for the House in which this was done was filled with the Holy Ghost . So that the Apostles might seem to have been plunged into it , as in a large Fish-pond . 'T is not a sprinkling of the Spirit that is the Baptism of the Spirit : for so doubtless the Apostles had the Spirit before they were said to be baptized with it . Oecumenius on Acts 2. saith , A Wind filled the whole House that it seem'd like a Fish-pond , because it was promised to the Apostles , that they should be baptized with the Holy Ghost . 2dly . We read of the Baptism of Afflictions . I have a Baptism to be baptized with , and how am I strai●ned till it be accomplished ! From the literal Signification of the word baptiz● , immergo , as I shewed before , to plunge under , overwhelm , great Afflictions come to be called Baptism , and signifies , as Vossius shews , not every light Affliction , but like that of David , Psal . 32. 6. he drew me out of the deep Waters . Hence great Afflictions are called Waves ; Thy Wazes and thy Billows are gone over me , Psal . 42. 7. 'T is spoken of Christ's Sufferings , who was as it were drowned , drenched , or overwhelmed in Afflictions and Sufferings : Every small Affliction is not the Baptism of Afflictions , but great and deep Afflictions , suffering even unto Blood and Death . Pool's Annotations say , to be baptized is to be dipped in Water , metaphorically to be plunged in Afflictions . I shall close this also with another Argument . Arg. 4. If those Metaphorical Baptisms which we read of in God's Word ( as the Baptism of the Spirit , and of Afflictions and Sufferings ) are taken from the literal and genuine Signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immergo , which signifies to dip ; then sprinkling is not baptizing : but the former is true ; Ergo , sprinkling is not baptizing . CHAP. V. Wherein Mr. Owen's Argument for Infant-Baptism , taken from the Covenant God made with Abraham , is examined , and totally confuted . SIR , YOu in your fourth Chapter come to consider and enquire who are the proper Subjects of Baptism , or who they are that ought to be baptiz'd . And first , you say , that Baptism doth not belong to all Men , but to the Faithful and their Seed : He that believeth and is baptized , shall be saved ; Mark 16. 16. When the Eunuch ask'd Philip , See , here is Water , what doth hinder me to be baptized ? He answered , If thou believest with all thy Heart , thou mayst ; Acts 8. It is plain , say you , that Baptism belongeth to them that believe : but say you , how doth it appear that Baptism doth belong to the Seed of such ? that will appear , you say , 1. From God's Covenant . 2. From Circumcision under the Law. 3. From Christ's Command to baptize all Nations . 4. Because they are holy . 5. Because Christ blessed them . 6. Because the Gentiles were ingrafted into the Privileges of the Jews . 7. Because they can partake of that which is signified by Baptism . 8. From the form of Baptism under the Law. 9. Because John baptized Infants according to the Practice of the Jewish Church . 10. Because the Apostles baptized whole Houses . 11. Because the Christian Church baptized Infants in every Age. 12. Because 't is a vertuous means to plant the Christian Religion . Sir , I shall examine all your Grounds , and answer each of your Argumenrs in order : And first of all , that of the Covenant with Abraham . You argue thus , viz. Abraham and his Seed were under the Covenant of Grace , we the Gentiles are a Seed to Abraham , and the Covenant of Grace belongeth as extensively unto us as it did to Abraham , even to us and to our Children ; and if the Children of the Faithful are in the Covenant of Grace , can any Man forbid them the Seal of the Covenant , viz. Baptism ? Answ . 1. I answer , 't is well , you cannot deny that Baptism belongs to the Faithful , viz. to Believers ; we then are right who baptize such : and if Faith both in order of Words , and in order of Practice in the Apostolical Days , preceded Baptism , then none but Believers ought to be baptized ; but , by your own Confession , Faith both in order of Words and Practice in the Apostolical Days did precede Baptism ; 't is not he that is baptized , and afterwards believes , but contrary ways , he that believeth and is baptized . Faith is required as prerequisite to Baptism , in all that Christ enjoins Baptism upon , which Infants are not capable of . 2. As to your first Argument for Believers Seed to be baptized , from the Covenant made with Abraham , I shall shew it is invalid , and will do you no Service . First , Because there was a twofold Covenant made with Abraham , one with his Natural Seed , as such , the other with his true Spiritual , as such : So that what you say that Abraham and his Seed were in the Covenant of Grace , viz. his Spiritual Seed , is not denied by us ; but that all his Natural were in the Covenant of Grace the Apostle denies , and shews the contrary , Rom. 9. 6 , 7 , 8. Now if I prove there were two Covenants made with Abraham , what is become of all you have said in respect of this matter ? And that it is so , let what followeth be considered . 1. We affirm , that the Covenant of Grace and the Covenant of Circumcision made with Abraham is not the same or one intire Covenant . 2. We shall consider whether there be the same reason of Circumcision and of Baptism . 1st . We say there was a Covenant of Grace , or Gospel-Covenant made with Abraham , and all Believers in him , or all his true Spiritual Seed . 2dly . But the Covenant of Circumcision , or that Covenant God made with his Natural Seed , as such , was a distinct Covenant from the Covenant of Grace ; these two Covenants were signified to Abraham by Sarah and Hagar , as the Apostle shews in plain words , Gal. 4. 24. Which things are an Allegory ; for these are the two Covenants , &c. And now fully and plainly to prove this great Truth , viz. that there were two Covenants made with Abraham , take this Argument . Arg. If the Covenants take their Denomination from the Promises , and the Promises are distinct , viz. some Evangelical , belonging to those that the Gospel belongs unto ; and others Domestick or Civil Promises , especially and absolutely respecting the House , and Natural Seed of Abraham and Policy of Israel ; then there were two Covenants made with Abraham : but this is so ; Ergo , &c. To make it clear , and prove it , it is evident that that Promise was Evangelical , belonging to the Gospel-Covenant made with Abraham , Gen. 17. 5. I have made thee a Father of many Nations : And so is that Promise , Gen. 15. 5. So shall thy Seed be : in which it is promised that there shall be of the Nations many , or a great number , that shall be Abraham's Spiritual Children by believing , Rom. 4. 17 , 18. Also it was Evangelical , which we find in Gen. 12. 3. And in thy Seed shall all the Kindreds of the Earth be blessed . These 't is evident respect all Gospel-Believers , who are the Spiritual Seed of Abraham : See Gal. 3. 8. And the Scripture foreseeing that God would justify the Heathen through Faith , preached the Gospel to Abraham , saying , In thee shall All the Nations of the Earth be blessed . And more directly to Christ , who is the Seed of Abraham , as Gal. 3. 16. Now to Abraham and his Seed were the Promises made : He saith not , And to Seeds , as of many , but as of one , and to thy Seed , which is Christ ; that is , to Christ as the Head and Surety of the Covenant of Grace ; and so primarily and directly to him , and then in him to all who are his , according to that Gal. 3. 29. And if you be Christ's , then are ye Abraham's Seed , and Heirs according to the Promise . See also Acts 2. 25. 2. Moreover , that the Domestick and Civil Promises were many , is plain : As , 1. Of multiplying the Seed of Abraham . 2. The Birth of Isaac . 3. Of the Continuation of the Covenant with Isaac . 4. Of the coming of Christ out of Isaac . 5. The Bondage of the Israelites in Egypt , and their Deliverance out from thence , and of their possessing the Land of Canaan , Gen 15. 18. Gen. 17. 8. And I will give unto thee , and to ●●y Seed after thee , the Land wherein thou art a Stranger , 〈◊〉 the Land of Canaan , for an everlasting Possession ; and I will be their God. So Gen. 15. 18. In that same day God made a Covenant with Abraham , saying ; Unto thy Seed have I given this Land , from the River of Egypt unto the great River Eup●rates . Can you be so ignorant as to affirm , this Covenant-Contract made with Abraham , was made with the Natural Seed of believing Gentiles ? Nay , or that it was made to Abraham's Spiritual Seed ? Compare these Scriptures with Acts 7. 4 , 5 , 6 , 7 , 8. and thus it appears , the Covenant made with Abraham is a mixt Covenant , or a twofold Covenant , one made with his Natural Seed , the other with his Spiritual ●eed : and this is fully signified by Sarah and Hagar , the Free Woman and Bond Woman , and their S●ns Isaac and Ishmael , Gal 4. 22. Secondly ; The Seed of Abraham is many ways so called , 1. Christ is called the Seed of Abraham , as I said before , Gal. 3. 16. by way of Emmency , as he is the Head , and Surety of the Gospel-Covenant . 2. All the Elect , Rom. 9. 7. all Believers , Rom. 4. 11 , 12 , 16 , 17 , 18. Gal 3. 29. If ye be in Christ , then are ye Abraham's Seed , and Heirs according to the Promise . 3. There was a Natura Seed of Abraham , to whom the Inheritance did accure , this was Isaac , Gen. 21. 22. 4. We read or another Natural Seed of Abraham to whom the Inheritance , it is positively said , did not belong , as Ishmael and the Sons of Keturah , Gen. 15. 5. But now can the Infant-Seed of Believers , as such , be said to be the Seed of Abraham in any of these four respects ? Add if you can a fifth . ( 1. ) As the Promise refers to Christ ( so they cannot be 〈◊〉 ) who is Abraham's in a special manner , to whom God promised he would be a God to , and impart all Blessings of the Covenant unto , according to that glorious Compact or Covenant of Redemption made between him and the Father before the World began , upon the account of his blessed Undertaking as a Mediator and Surety , that so he might impart all those purchased Blessings and Privileges to all who believe in him , or were given to him by the Father . ( 2. ) As the Promise refers to the Elect Seed , as such , who had the Faith of Abraham , and 〈◊〉 in his Steps , it cannot include the Infant-Seed o● believing Gentiles , as such . ( 3. ) As the Promise refers to Isaac , who was Abraham's own natural Son according to the Flesh , as well as according to the Promise , they are not the Seed of Abraham . ( 4. ) As Ishmael and the Sons of Keturah were the Seed of Abraham ; so the Infant-Seed of believing Gentiles are not the Seed of Abraham . If you can ●dd a fifth sort of Abraham's Seed ( I mean such who are so called ) from the Scripture , pray do when you write again . Arg. From hence I thus argue : I● the Children of believing Gentiles , as such , are not the Natural Seed , nor the Spiritual Seed of Abraham , then they can have no right to Baptism or Church-membership , ●…y virtue of any Covenant-Transaction God made with Abraham . But the Children of ●…eving Gentiles , a● such , are not the Natural Seed , nor Spiritual Seed of Abraham : Ergo , They can have no right to Bapti●● nor Church-Membership , ●…y virtue of any Covenant Transaction God made with Abraham . It is affirmed by some , that the Children of Believers are the Spiritual Seed of Abraham , till they by actual Sin , unrepented of , are otherwise . Answ . 1. T●… which I answer . Then some of the true Spiritual Seed of Abraham may perish eternally , and the Promise is not sure ●o all his Spiritual Seed ; it is directly contrary to w●●t S. Paul affirms in Rom. 4. 16. Therefore it is of Faith that it might be by Grace ; to the end the Promise might be ●●re to all the Seed not to that only which is of the Law , but to that also which is of the Faith of Abraham , who is the Father of 〈◊〉 . From w●ence I argue : Arg. 2. All they that are in that Gospel Covenant which God made with Abraham , or who are his true Spiritual Seed , have the Promise of Everlasting Life made sure to them : But all the Infant-Seed of Believers , as such , have not the Promise of Everlasting Life made sure to them ; Ergo , The Infant-Seed of Believers , as such , are not in that Gospel-Covenant God made with Abraham , nor his true Spiritual Seed . Take another . Arg. 3. If all the true Spiritual Seed of Abraham have the Faith of Abraham , and walk in the steps of Abraham , even that Faith Abraham had before he was circumcised ; then the Infant-Seed of Believers , as such , are not the Spiritual Seed of Abraham . But the true Spiritual Seed of Abraham have the Faith of Abraham , and walk in the steps of Abraham , even that Faith Abraham had before he was circumcised : Ergo , The Infant-Seed of Believers , as such , are not the true Spiritual Seed of Abraham . As to the Major , see Rom. 4. 11 , 12. The Minor cannot be denied : No Man in his right Wits will affirm , the Infants of Believers , as such , have the Faith Abraham had before he was circumcised ; nor do many of them ; nor can they walk in the steps of Abraham , having not his Faith. If any object and say , If Infants of Believers are not included in that Covenant made with Abraham , how can any of them who die in their Infancy be saved ? I answer , 1. Cannot God save dying Infants unless they were included in the Covenant made with Abraham ? How then could the dying Infants of the Godly , who lived before that Covenant was made with Abraham , be saved ? God has many ways , through Christ's Undertakings , to save dying Infants , as Dr. Taylor notes , which we know not of : Secret things belong to God , and revealed things to us . 2. Were they in any sense included in that Covenant made with Abraham , tho not accounted for his Natural or Spiritual Seed , yet it would not follow from thence that they ought to be baptized ; because the Females who were truly Abraham's Natural Seed , and some of them might be his Spiritual Seed too , yet were not circumcised , no more than the Male Children of the Godly were before Abraham's time , &c. 3. Were they in Covenant as they are the Natural Seed of Believers ? Then Baptism however does not bring them into the Covenant ; and if so , their State is good , whether baptized or no : And if Baptism brings them into the Covenant of Grace , and makes the Covenant sure unto them , then it would follow that 't is in the Power of Men , either to bring their Children into the Covenant of Grace , or keep them out ; and that it is in effect to say , Parents have Power to save or destroy their Children : and how absurd that is , I will leave to all impartial Men to judg . I shall , in the next place , prove , that the Covenant of Circumcision was not a Covenant of Grace , or Faith , and therefore doth not concern the Infant-Seed of believing Gentiles . 1. I argue thus : That Covenant that was made to separate the Natural Seed of Abraham from all other Nations of the World , and made sure unto them the Earthly Promise of the Possession of the Land of Canaan , could not be a Covenant of Grace , which concerns the Infant-Seed of Believers under the Gospel . But the Covenant of Circumcision was made to separate the Natural Seed of Abraham from all other Nations of the World , and made sure unto them the Earthly Promise of the Possession of the Land of Canaan : Ergo , The Covenant of Circumcision could not be a Covenant of Grace , which concerns the Infants of Believers under the Gospel . The Major cannot be denied , because the Gospel , or second Covenant is establish'd upon no such Earthly Promises as the Covenant of Circumcision was , not that we should have an Earthly Kingdom , or possess the Land of Canaan ; but it is established on better Promises than these , as Heb. 8. 6. Also if that Covenant concern'd us , or our Children , who are Gentiles , then the Gentiles had equal Right to that Earthly Inheritance ; and then were not the Natural Seed of Abraham separated from all other People upon the account of that Earthly Blessing as their Possession only . As to the Minor , see Gen. 17. I will establish my Covenant between me and thee , ver . 7. And I will give unto thee , and thy Seed after thee , the Land wherein thou art a Stranger , all the Land of Canaan for an everlasting Possession ; and I will be thy God , ver . 8. This is my Covenant , which ye shall keep between me and you , and thy Seed after thee ; every Man-Child among you shall be circumcised , ver . 10. 1st . There were some who were circumcised , to whom the Promise of the Gospel-Covenant God made with Abraham did not belong , as Ishmael , Esau , &c. God expresly said , that his Covenant ( i. e. the Covenant of Grace ) was not establish'd with Ishmael , but with Isaac , and yet the Covenant of Circumcision belonged to Ishmael as well as to Isaac . See Gen. 17. 20 , 21. As for Ishmael , I have heard thee : behold . I have blessed him , &c. But my Covenant will I establish with Isaac , whom Sarah shall bear unto thee , &c. Compare this with Rom. 7. 8 , 9. Not because they are the Seed of Abraham , are they all Children : that is , Children of the Covenant of Grace , or the Children of God ; but the Children of the Promise are co●…d for thy Seed : See Gal 4. 29 , 30. Nay , all that were in Abraham's House , whether born there or Strangers , or such who were bought with his Money , were circumcited : But will you say , all these were in the Gospel-Covenant God made with him ? Moreover , there were other Persons in Abraham's House , who no doubt might some of them be in the Covenant of Grace , and had the Promises belonging to them , who were nevertheless not circumcised , namely , the Females ; also Male-Infants dying before the eighth day coming from Abraham . Moreover , other Godly Men who were not of Abraham's Family , yet lived in his time , as Melchisedec , Lot , Job &c. none of these had right to be circumcised . But if any object , and say , the Females were circumcised in the Males : I answer with Mr. Tombs , it is without Proof ; and by like , nay perhaps greater Reason it may be said , that the Children of Believers are baptized in the Persons of their Parents , and therefore are not to be baptized in their own Persons . Also 't is apparent that the Jews comprehended in that Covenant made with Abraham , and circumcised accordingly , were nevertheless not admitted to Baptism upon that root of account ; which , had the Covenant of Circumcision been a Gospel-Covenant , i. e. of the same nature , I see no Reason why ●ohn Baptist should deny their Argument , i. e. We are Abraham's Seed , &c. Hence it plainly appears , that the right Evangelical Promises were not the adequate 〈◊〉 o● Circumcision ; but , as I have before said , 〈◊〉 Precept or express command of God to Abraham And from hence I shall infer this third Argument . A●g . 3. That Covenant that was made with , or did belou , unto the Fleshly Seed of Abraham , and ungodly ones as well as the godly , was not a Covenant of Grace , or Gospel-Covenant . But the Covenant of Circumcision was made with , or did belong to the Fleshly Seed of Abraham , as Ishmael , Esau , and all the Lineal Seed of Abraham , who were ungodly , as well as to the godly : Ergo , The Covenant of Cirumcision was not a Covenant of Grace , or Gospel-Covenant . Arg. 4 If all who are in the Covenant of Grace , or Gospel-Covenant , do know the Lord from the greatest to the least of them ; then the Covenant of Circumcision could not be the Covenant of Grace , or Gospel-Covenant . But all who are in the Covenant of Grace , or Gospel-Covenant , do know the Lord from the greatest to the least of them : Ergo , The Covenant of Circumcision was not the Covenant of Grace . This Argument is fully proved by that in Jer. 31. 32 ; 33 , 34 speaking of the new Covenant which God would make with the House of Israel , which should not be according to the old , he goes on and tells us what God would do in the Gospel-day . That he would put his Law into their inward Parts , and write it in their Hearts . And they shall teach no more every Man his Neighbour , and every Man his Brother , saying , Know the Lord ; for they shall all know me , from the least of them unto the greatest of them , saith the Lord , &c. And indeed in this very respect the Gospel-Covenant is not according to the old , as the Lord said it should not be , as well as in divers other cases : For many of those who were in the old Covenant ( to which Circumcision did appertain ) were Infants , though all of them were not taken in by Circumcision ; for Female Infants were received into that old Covenant without it . Now these Children who were taken into Covenant , did not know the Lord : Infants having no Understanding , know not their Right-hand from their Left , it is therefore impossible they should know the Lord ; and therefore there was a necessity , after they were in that Covenant , that they should be taught to know the Lord : First , That God is , and what a God he is , and so to know him as to fear him , and serve him in Sincerity . But in the Gospel-Covenant God promised it should be otherwise , all who were received into that Covenant should be Adult Persons , or such who did know the Lord : which plainly implies no ignorant Infant should be taken into that Covenant , and be a Member of that Church-State ; for it so , then it would follow , such would have the like need to be taught to know the Lord , as they had in the old Covenant Church State. And remarkable it is , that this Text doth clearly intimate , that all who should be taken into the Gospel-Covenant , or Gospel-Church , should be discipled or taught , first to know God ; for to be taught or discipled is all one and the same thing , which agrees with Christ's great Commission , Mat. 28. 19 , 20. where he gave Direction : who , or what kind of Persons they were to be that he would have his Apostles receive into his Gospel-Church ; and that they should be all of them , first taught , or made Disciples , and , as such , be baptized , is clearly declared . Now that this Text in Jer. 31. refers to the Gospel-Covenant is evident . see Heb. 8. 7 , 8 , 9 , 10. Arg. 5. That Covenant that was a part or branch of the old Covenant , or Covenant of Works , was not a Covenant of Grace , or Gospel-Covenant . But the Covenant of Circumcision was a part or branch of the old Covenant , or Covenant of Works ; Ergo , The Covenant of Circumcision was not a Covenant of Grace , or Gospel-Covenant . The Major cannot be denied . The Minor is easily proved . That which bound or obliged all those who were under it , or did it , to keep the whole Law , and was also abrogated , or taken away by Christ , with all the other Rites and Shadows of the old Covenant , was a part or branch of the said old Covenant . But Circumcision bound or obliged all who were circumcised to keep the whole Law , and also the same Rite of Circumcision was abrogated , with all other Rites and Shadows of the old Covenant by Christ : Ergo , Circumcision was a part or branch of the old Covenant ; see Gal. 5. 3. I testify to every Man that is circumcised , that he is a Debtor to keep the whole Law. Arg. 6. The Covenant which was in its nature and quality as much a Covenant of Works , as that made with Adam , or the Sinai-Covenant , was not a Covenant of Grace , or Gospel-Covenant , whereof Christ is the Mediator . But the Covenant of Circumcision was in its nature and quality as much a Covenant of Works , as that Covenant made with Adam , or the Sinai-Covenant : Ergo , The Covenant of Circumcision was not a Covenant of Grace , or Gospel-Covenant . Read Reverend Mr. Philip Cary's Defence and Proof of the Substance of this Argument , in his just Reply to Mr. John Flavel , p. 59 , 60. Thus he says ( and doubtless speaks the Truth ) viz. That Adam's Covenant was a Covenant of Works , cannot rationally be denied ; for as much as Life was implicitly promised to him on his Obedience , and Death was explicitly threatned in case of Disobedience ; upon these Terms he was to stand or fall . And that the Sinai-Covenant was of the same nature , he hath in the said Treatise clearly proved , both of them requiring perfect Obedience , and neither of them admitting of Faith in a Redeemer . The Sinai Covenant commanded perfect Obedience under the pain of a Curse ; Cursed is every one that continueth not in all things that are written in the Book of the Law , to do them ; Gal. 3. 10. It accepted ( as he shews ) of no short Endeavours , nor gave any Strength , and is called a Ministration of Death and of Condemnation , 2 Cor. 3. And moreover 't is called in express Terms , the old Covenant which God made with the Children of Israel when he brought them up out of the Land of Egypt , Heb. 8. 9. Also the new Covenant is said to be directly contrary unto it , or not according to it , but opposed thereto , and that there was no Righteousness by it , nor Life : for , as the Apostle shews , if there had , Christ is dead in vain ; and besides , the Apostle says 't is done away . Now all these things being considered , Mr. Flavel 't is evident doth but beat the Air , and darken Counsel ; and all that he hath said in his last Book in Answer to that worthy Gentleman Mr. Cary , deserves no farther Answer . Now , saith he , that the Covenant of Circumcision is of the same stamp , is evident : for tho God promised to be a God to Abraham and to his Seed , Gen. 17. 7 , 8. as he did also in the Sinai-Covenant to the same People in the Wilderness ; yet still it was on condition of Obedience , with an answerable Threatning in case of Disobedience ; Ver. 9 , 10. Thou shalt keep my Covenant therefore , thou , and thy Seed after thee , in their Generations . This is my Covenant , which ye shall keep between me and you , and thy Seed after thee : Every Man-Child shall be circumcised . Ver. 14. The uncircumcised Male Child , whose Flesh of his Foreskin is not circumcised , that Soul shall be cut off from his People : he hath broken my Covenant . The same Terms , saith he , with the former . Besides , 't is evident that Circumcision indispensably oblig'd all that were under it to a perfect universal Obedience to the whole revealed Will o● God , a ●…ed before , Gal. 5. 3. And as the Term were the same , so were the Promises ; that which was the great Promise of the Covenant of Circumcision , was the Land of Canaan , and God to be their God , in fulfilling that Earthly Promise to Abraham's Natural Seed , upon the Condition of keeping that Covenant on their parts . That which Mr. Flavel hath said in his last Reply ( in his Book , called , A succinct and seasonable Discourse ) to Mr. Cary , is mainly to prove that there is but one Covenant of Works p 217 , 218 , &c. To which I answer by way of Concession ; yet you must say , that Covenant had several Ministrations , and Additions , as had also the Covenant of Grace ; because the Covenant of Works was made with Adam , by which he stood in the time of his innocency justified and accepted by virtue thereof . Could not God give such a second Ministration or Transcript of his righteous and holy Law , tho not to Justification , yet to aggravate his Sin , and to his just Condemnation ? And doth not St. Paul assert the same thing ? Rom. 3 1● , 20 , compared with Rom. 7. 13. That Sin by the Commandment ( or Law ) might become exceeding sinful : So Gal. 3. 19. Nay , I will 〈◊〉 always when the Scriptures of the New Testament speak of the old Covenant , or first Covenant , or Covenant of Works , it passes by in silence the Covenant made with Adam , and more immediately and directly applies to the Sinai Covenant , and to the Covenant of Circumcision , as all careful Readers , who read the Epistles to the Romans , Galatians , and to the Hebrews , may clearly find . But to proceed ; Tho we say there is but one Covenant of Grace , yet it is evident there were several distinct Ministrations of it , or Additions to it ; and we say , the Promise of the Gospel , or Gospel-Covenant , was the same in all Ages , in respect of things promised , with the nature and quality thereof , which is a ●…ree and absolute Covenant , without Works , or any Conditions or foreseen A●●s of Righteousness , or any thing to be done by the Creature , Rom. 4. 5. The Substance and Essential Part of this Covenant is Christ Faith , a new Heart , Regeneration , Remission of Sins , Sanctification , Preservation , and Everlasting Life . Yet this Evangelical Covenant had divers Forms or Transcripts of it , which ●…ified those things , and various Sanctions by which it was given forth and confirmed . To Adam the Promise was made , under the Name of the Seed of the Women bruising the Head of the Serpent ; to Enoch , Noah , &c. in other Forms ; to Abraham , under the Name of his Seed , in whom all the Nations of the Earth should be blessed ; to Moses ; by the Name of a great Prophet of his Brethren like unto him ; and it was also signified to him under dark Shadows and Sacrifices : unto David under the Name of a Successor in his Kingdom : In the New Testament in plain words , We all , with open face , beholding as in a Glass the Glory of the Lord ; 2 Cor. 3. 18. But now , because there were so many Additions of the Gospel-Promise and new Covenant , are there so many new Covenants ? This being so , Mr. Flavel hath done nothing to remove Mr. Cary's Arguments , but they stand as a Rock . Take another of them . Arg. 7. That Covenant in which Faith was not reckoned to Abraham or Righteousness , could not be a Gospel-Covenant , or a Covenant of Grace : But the Scripture is express , that Faith was not reckoned to Abraham for Righteousness when he was circumcised , but in Uncircumcision , Rom. 4. 9 , 10. Ergo , The Covenant of Circumcision was not a Gospel-Covenant , or a Covenant of Grace . Arg. 8 That Law or Covenant which is contradistinguished , or opposed to the Righteousness of Faith , could not be a Covenant of Faith , or a Gospel-Covenant . But the Law or Covenant of Circumcision is by the Apostle plainly opposed to , or contradistinguished unto the Righteousness of Faith , Rom. 4. 13. Ergo , The Law or Covenant of Circumcision was not a Gospel-Covenant . And from hence Mr. Cary argues thus , By the way , saith he , let it be observed , in reference to the two foregoing Arguments which I have already proved , that that Covenant that is not of Faith , must be a Covenant of Works , there being no Medium betwixt them , and consequently must be the same for Substance with that made with Adam , and that on Mount Sinai with the Children of Israel . Arg. 9. That Covenant that is plainly represented to us in Scripture as a Bondage-Covenant , in and by which there was imposed such a Yoke upon the Necks of the Jews , which neither those in the Apostles time , nor their Fathers were able to bear , could be no other than a Covenant of Works , and not of Grace . But the Scriptures do plainly represent such was the nature of the Covenant of Circumcision , Acts 15. 10. Gal. 5. 1 , 2 , 3. Ergo , The Covenant of Circumcision was not a Gospel-Covenant , but a Covenant of Works . Thus Mr. Cary argues also : And thus we have proved from God's Word , and sound Arguments , that the Covenant of Circumcision was not a Gospel-Covenant . Object . But lest any should think that we shut out all dying Infants from having any Benefit by Christ . Answ . I answer , I doubt not but God might comprehend them in-that glorious Covenant or Compact made between him and , our Surety in the Covenant of Redemption : But , as I said before , secret things belong to God. But let me here add one word or two further , i. e. Circumcision , you say , was a Privilege : so we say too , but not such a Privilege as you do imagine . 1. It doth profit as a Privilege , because it was given as a Token or a Sign to Abraham's Natural Seed , that they should have the Land of Canaan for an everlasting Possession . 2. As a Token or Sign to them of the giving forth of the Law on Mount Sinai . He dealt his Laws and Statutes to Israel , he did not so to any other Nation ; this Rite could not therefore be a Gospel-Rite , nor the Covenant it was a Sign of a Gospel-Covenant , in which the Gentile Christians are concern'd . And thus Paul argues , Rom. 31. What Advantage then hath the Jew ? or what Profit is there in Circumcision ? Ver. 2. Much every way ; chiefly , because unto them were committed the Oracles of God. You may soon know the nature of that Covenant made with Abraham's Natural Seed , and of Circumcision which was a Sign of it ; the chiefest Privilege which attended it , was the giving to them , i. e. the People of Israel , the Law of the Ten Commandments . 3. Circumcision , by the Doctrine of St. Paul , was a Privilege if they kep : the Law : For Circumcision verily profiteth , if thou keepest the Law ; but if thou be a Breaker of the Law , thy Circumcision is made Uncircumcision , or a Nullity , and profiteth thee nothing ; that is , if thou keep not the Law perfectly . And thus speak our late Annotators on the place , If thou [ Jew ] keep the Law perfectly , to which Circumcision obligeth , Gal. 5. 3. If otherwise thou transgressest the Law , thy Circumcision availeth thee nothing , it gives thee no Privilege above the uncircumcised . What is now become ( this being so ) of that mighty Privilege Abraham's Seed ( as such ) had by Circumcision , if the chief Profit or Privilege was , because unto them the Land should be given , which could not give Life , but was a Covenant of Works ? then the chiefest Profit lay not in it , as it was an Ordinance of Initiation into the Church : sure , had Paul been of the Judgment of Pedo-baptists , he would have rather past by that Privilege , when he spoke of Circumcision , which he calls the chief , and have said , chiefly in that it was a Seal of Church-Membership . But since he speaks the quite contrary , who shall we believe , you , or the great Apostle of the Gentiles ? And evident it is , he confirms the same Doctrine , Gal. 5. 3. For I testify to every Man that is circumcised , that he is a Debtor to keep the whole Law. And hence 't is said to be a Yoke of Bondage which neither they nor their Fathers could bear , Acts 15. because it obliged them to universal O●edience , or to keep the Law perfectly , and brought them under a Curse if they did not , Gal. 3. 10. These things considered , fully shew of what stamp and nature Circumcition was , together with that Covenant to which it did appertain . You sav the Covenant made with Abraham did include Spiritual Blessings . And I grant the Covenant of Grace made with Abraham principally included Spiritual Blessings ; but the Covenant with his Natural Seed , as such , did not include Spiritual Blessings : All Spiritual Blessings are made in Christ , and to none but to the Elect in him . Moreover , we deny not but the Covenant of Circumcision was made as well with Abraham's Spiritual Seed that sprang from his Loins , as unto his Carnal Seed ; and so Circumcision and the Land of Canaan were of use to his Spiritual Seed , as the one typified the Circumcision of the Heart , and the other the Celestial Rest . You say that Infants were always in the Covenant of Grace ; and to proveit , you mention Act. 2 38 , 39. Repent , and be baptized every one os you , &c. For the Promise is to you , and to your Children , &c. Answ . Do we deny that the Promise of Pardon and of the holy Spirit doth belong to our Children or Off-spring that ●o believe , or are called by the Lord ? We grant it readily , but we do deny that this Promise here refers to our Seed as such . Dr. Taylor , late Bishop of Down , on this Text says , And to your Children , that is , to you and to your Posterity , to you and to your Children , when they are of the same Capacity in which you are , effectually receptive of the Promise ; but ( saith he ) if whenever the word [ Children ] is used in Scripture , we should by Children understand Infants , we must believe that in all Israel there were no Men , but all ●ere Infants ; and if that had been true , it had been the greater Wonder they should overcome the Anakims , and beat the King of Moab , and march so far , and discourse so well , for they were all called the Children of Israel The Promise appertains not to Infants in that Capacity and Consistence , but only by the Title of their being Reasonable Creatures , and when they come to act Faith , of which by Nature they have the Faculty . If it did , yet Baptism ( saith he ) is not the Means of conveying the Holy Ghost ; for when Peter says , Repent and be baptized , and ye shall receive the holy Spirit , it signifies no more than this ; First , Be baptized , and then by Imposition of Hands , &c. which was another Mystery and Rite , ye shall receive the Promise of the Father , &c. But then , saith he , from hence to argue , that where-ever there is a Capacity of receiving the same Grace , there also the same Sign is to be administred , and from hence to inser Pedo-baptism , is an argument very fall●cious , upon several Grounds . 1. Because Baptism is not the Sign of the Holy Ghost , but by another Mystery , it was conveyed ordinarily and extraordinarily , ( that is , by laying on of Hands , as the Doctor mentioned before ) . 2. If the Supposition were true , the Proposition built upon it is false ; for , saith he , they that were capable of the same Grace , are not always capable of the same Sign ; for Women under the Law of Moses , altho they were capable of the Righteousness of Faith , yet they were not capable of the Sign of Circumcision ; for God doth not always convey his Grace in the same manner . Thus far Reverend Dr. Jer. Taylor , Lib. of Proph. p. 234 , 235. For what the Bishop hath said answers all you affirm on this Text for Infants Baptism . The Promise of the Spirit we grant runs to Believers , and to all their believing Seed and Off-spring , be they Jews or Gentiles ; and this Text proves nothing more . It did not belong to the Jews Seed , as such , but only to their Children that did believe , and so it doth to the Gentiles , that were sometimes afar off , that believe , and to their Children that God shall also call , as he doth call their Parents . That which you seem to affirm from this Text is this , viz. that there is such a Covenant made with Gentile Believers , and with every particular Believer , and his Carnal Seed , as God made with Abraham , which is strange Divinity . We have proved that there was a Covenant of Peculiarity made with Abraham and his Natural Seed , to which Circumcision did belong , and by virtue of that Covenant , as appertaining to the Flesh . There was under the Law a knowing of Men , the Jews in that Legal and External Covenant had the Preference above the Gentiles ; but that Covenant is taken away , and that Partition Wall is pulled do●n , and now the Jews have no Advantage upon that account above the Gentiles , or the Gentiles above the Jews , old things being passed away , and old Church State and Church-Membership gone ; so that all you say upon this Scripture and Argument signifies nothing . And remarkable 't is that Peter spake these words to the Jews , The Promise is to you and your Children , &c. But to say , the Promise runs to them and to their Infants , as to Baptism and Church-Membership under the Gospel , as Circumcision and Legal Church-Membership did under the Law , is notoriously faise ; none of the Jews Children were allowed Baptism , or received into the Gospel-Church , but only such that did believe , nor of the Gentiles neither ; when their Children believe , or are called , then they may be baptized , and they have right to the Promise of the holy Spirit . The Promise and Blessing of Abraham , you say , comes on the Gentiles through Christ , and by Faith , therefore , say I , not in a fleshly Line , and by Birth-Privilege You say , Abraham's Blessing was not Personal unto him and unto his Seed , this Blessing came upon the believing Gentiles , therefore , say you , it must come on the Faithful , and on their Seed ; for it cannot be termed Abraham's Blessing if it come not upon the Gentiles in an essential form to Abraham's Covenant ; that is , I will be a God unto thee , and to thy Seed , unless this Blessing come upon the Gentiles in the same manner , and in the same Enlargement , it being not Abraham's Blessing , but a part of it , being cut in the middle . I will be a God to you Gentiles , but not to your Seed ; is this Abraham's Blessing , how unlike to it ? there is a great difference between an Estate settled on a real Man , and that being also settled on his Children . Answ . 1. You talk ●s if you were ignorant what Abraham's Blessing w●s , the Blessing of Abraham was not the External Privileges of the Covenant of Grace ( which it seems is all you plead f●r about your Infant Seed ) but the spiritu●l Part an● Blessing of the Covenant , namely , Justification , Pardon of Sin , Adoption , and Eternal Life . 2 ▪ As to Abraham's Seed , doth not the Apostle tell you , that , To Ab●aham and to his Seed the Promise was made : He saith not , to Seeds , as of many , but to thy Seed , which is Christ ; Gal 3 16 Now you contend for Seeds , as of many , even to all the fleshly Seed of Abraham , and fleshly Seed of all Believers Sir , no Gentiles but such as are Christ's , 〈◊〉 ●braham's Seed ; none but such that believe , and h●ve Abraham's Faith. The ●nheri●ance , which is God to be our God by way of special Interest , 〈◊〉 settled upon all Believers , and their Children that have the same Faith , not their Carnal Seed as such , but only God's Elect Ones . 3. I have proved ( it is true ) that there was a Legal and External Covenant made with Abraham , and his Fleshly Seed , in which Covenant God was said to be the God of the whole House of Israel , and was bound to them ; but that Covenant is abolished and the new Covenant is not according to that , but quite different , the Fleshly Seed are not in a Relative External Covenant : 〈◊〉 Christ's Gospel-Church is not National . This being considered , it appears , that wh●t you say concerning Abraham being the Father of the Gentiles , signifies nothing for your purpose ; for he was not the Father of any Gentiles , but of such that believe in Christ , or Elect Ones ; and this you seem to acknowledg in these words , viz. the believing Gentiles are a Seed to Abraham , Gal. 3. 29. But , Sir , what 's this to the Business ? prove if you can , that the ▪ fleshly Seed of Gentile Believers , as such , are a Seed to Abraham , for 't is that which we utterly deny , and on that foot of account the whole Controversy depends . You say the Children of the Flesh are not accounted to be the Children of God , when they break their Covenant with God ; and John Baptist calleth such a Generation of Vipers . Answ . 1. This is the sense of the Apostle , strange ! Can those that are the Children of the Covenant of Grace , cease to be such ? May the Children of God degenerate into Dogs , Wolves , and Vipers ? I thought that such as are God's Children , or Heirs according to the promised Covenant of Grace made with Abraham can never cease being the Children of God ; how else is the Promise sure to all Abraham's Spiritual Seed ? Do not all the Children of God partake of God's Divine Nature , and are not they all Heirs of God ? Are you an Arminian ? Do you plead for final falling out of God's Covenant , or from a State of t●ue Grace ? that must follow what you say here , or your Argument is gone and lost for ever . 2. Reader , 't is plain that Ishmael , Esau , &c. and many more of Abraham's Natural Seed , nay all , as such , or ●s so simply considered , were not accounted for his Spiritual Seed , or the Children of God , but only such that are God's Elect Ones , or such as believe in Christ : and 't is plain that none of the true Children of God can degenerate so as to cease being his Children ; I mean , they cannot fall totally and finally from a State of Grace , and become Vipers , &c. as Mr. Owen acknowledges some of Abraham's Seed did , which clearly shews that those Jews never were in the Covenant of Grace God made with Abraham ; But , say you , they were nevertheless in the outward Dispensation of God's Covenant , &c. Answ . 1. True , the Privileges of Abraham's Natural Seed , as such , were great , as to outward Rites and Prerogatives ; the Covenant did appertain to them [ mark it ! ] ( Covenants ) there were two Covenants , 't is not said Covenant . 1. They had right to all the External Privileges of the Legal Covenant ; and the outward Dispensation of the Gospel , and Adoption by Faith was first to be offered unto them , but neither they nor their Children , as such , had right to Justification , Adoption , &c. or any outward Rite or Sacrament of the Gospel ; no , not until they did believe , and had the things signified in the Sacrament . But , 2 That Covenant that gave Abraham's Natural Seed , as such , a Prerogative above the Gentiles , was that Partition-Wall that is now broken down , ( 〈◊〉 antea ) i. e. that Covenant is abolished , and Jews and Gentiles stand now upon equal ground ; here are not fleshly Privileges now that one hath above the other ; no knowing of Men nor things after the Flesh , or by Birth in a fleshly way , through or by reason of an Externa Covenant , as under the Law. You argue as many 〈◊〉 have done before you , Children of Believers were once in Covenant , who dares be so bold as to say they are cast out ? Answ. 1 〈◊〉 being once Members of the Jewish Church both not prove they were ever Members of the Gospel Church : The Male Infants of God's Priests under the old ●ov●●an , when grown up , had other Privileges , if we must ●all ●…umcision 〈◊〉 Privilege , which the Sons of Christs Ministers have no right to under the Gospel , and yet no where in express words in the New Testament excluded from that Privilege . 2. But I have proved the Covenant for Infants Incovenanting under the Law , was no Gospel-Covenant and so concern not 〈◊〉 Infant . 3. According to that Maxim , Omnis privatio intimat habitum ; you know that every Dispossession implieth a Possession : Infants therefore cannot 〈◊〉 cast out of the Gospel-Church , 〈◊〉 one they can be proved they were admitted . If you or an● Man living can tell us in what visible Administration h●… were admitted hurch Members before Abraham's days , which was above 2000 Years , you say somewhat : you 〈◊〉 they were always in Covenant . Mr. 〈◊〉 makes mention of a two●… Covenant . 1. In relation to El●…ion . 2. To 〈◊〉 in Covenant in fa●ie visibilis Ecclesiae . To this I answer ; The Covenant of Circumcision belonged to the Children of the Flesh , to Ihmael , and Esau , as well as 〈◊〉 , who were not in the Election of Grace : therefore all those who were circum●ised were not so in Covenant . Children of Unbelievers may be in that sense in Covenant as well as Children of Believers , as many of them afterwards prove to be , nay may be more of them than of the Children of Believers . 2. As touching Infants being in Covenant in facie visibilis Ecclesiae , in the face of a visible Church . I answer ; Tho they were so in all the Jewish Churches under the old Covenant , some with Circumcision were brought in , and some without it ; yet that Covenant and Covenant-Seed are ( as I have and shall yet prove ) cast out , which will be a final Answer . Thus I argue ; If the Covenant for incovenanting of Infants was the old Covenant signified by Hagar , and that Covenant-Seed signified by Ishmael are cast out ; then the Natural or Fleshly Seed of Believers are cast out , or not to be admitted into the Gospel-Church . But the Covenant for incovenanting of Infants was the old Covenant signified by Hagar , and that Covenant-Seed signified by Ishmael are cast out . Ergo , The Natural or Fleshly Seed of Believers are cast out , or not to be admitted into the Gospel-Church . See Gal. 4. 22 , 23 , 24 , 25 , 26. For it is written that Abraham had two Sons , the one by a Bond-woman , the other by a Free-woman . Ver. 24. Which things are an Allegory ; for these are the two Covenants ; the one from Mount Sinai , which gendereth to Bondage , which is Hagar , &c. Ver. 30. Nevertheless , what saith the Scripture ? Cast out the Bond-woman and her Son ▪ for the Son of the Bond-woman shall not be Heir with the Son of the Free-woman . 1. By Hagar is meant , all agree , the old Covenant ; and by casting her out , is held forth the abolishing , or taking away of the old Covenant . He took away the first , that he might establish the second ; Heb. 10. 9. 2. By Ishmael is meant the Natural Seed of Abraham , and so the Natural Seed of all Godly Men of his Race that succeeded him , who were Members of that Church . And as the late Annotators note , by this place is signified the total Destruction of the Jewish Church , which consisted of Parents and their Children , or the whole Nation of Israel . This Church and Church-Seed , and manner of Church-Membership is cast out and gone for ever . We say that Children were once admitted Members of the Jewish Church ; but evident it is , that God hath now quite pulled down , and razed that House to the Foundation thereof , I mean that National Church of the Jews , and broke up House-keeping , and turned the Bond-woman and her Son , i. e. the Fleshly Seed or Natural Off-spring of Abraham , out of Doors ; the natural Branches are broken off , and God hath now built him a new and more glorious , and Spiritual House under the Gospel , into which he admitted none as his Houshold Servants , to dwell in this his Spiritual Family , or Gospel Church , but Believers only , or such as profess themselves so to be . Ye , saith St. Peter , as lively Stones are built up a spiritual House , &c. and that the old House , the Jewish Church-state , with all the Appurtenances , Rites and Privileges of it are abolished , or pulled down , and a new own built and set up , into which Infants are not to be admitted , is very evident : Heb. 7. 12. For the Priesthood being changed , there is made of necessity a Change also of the whole Law , which must needs include Circumcision , with all Appurtenances and Privileges belonging to it . And therefore as Infant Church-Membership came in with the Law of Circumcision , and as a direct part of the old Covenant or old Law ; so likewise plain it is that it went out , and was disannulled with it . Take again my former Simily , viz. What Privileges soever are given to any Person by an Act of Parliament , which said Law was to continue so long in force and no longer , than when that time was expired ; and another Parliament makes a new Law , where many things are contained that were in the last Law , but those divers Privileges given to those Persons in the former Law are left out in this latter Act : would it not be a piece of Folly for any of them to plead those Privileges by virtue of a Law that is gone , and now not in any force ? But to come a little nearer the case in a more apt Simily : Suppose a Man should have a Legacy bequeathed to him by the Will and Testament of his Friend , and yet afterwards his Friend sees good to make another Will , which is his last Will and Testament , and in this last Will and Testament he leaves him quite out , not mentioning his Name , bequeathing no such Legacy to him ; would it not be Folly in him to sue for that Legacy left him in the first Will and Testament ? Sir , the Case is thus in hand , we read of two Covenants or Testaments , an old and a new , a first and a second . Now in the old Will or old Testament , Infants were admitted to this Privilege of Church-Membership in that Legal or National Church of the Jews ; and National Church-Privileges are now made null and void by the Gospel-Covenant , which is Christ's last Will and Testament , in which Infant Church-Membership is quite left out , their Names not being mentioned , as having right to any Gospel-Ordinance , as Baptism , the Lord's-Supper , &c. If we would know the Mind of God herein , we must of necessity have recourse to Christ's last Will and Testament . Since the Gospel is so called , and that the first or old one is taken away , and there is no Man can prove any one old Rite that did appertain to the Natural Off-spring of Abraham , or Believers , remains to them , which is not mentioned in the new of last Will or Testament of Jesus Christ ; 't is plain they had ( or leastwise some of them ) other external Privileges besides that of Circumcision , and yet I see no Man contend for any one Rite , but only this they call the Seal of the Covenant . Why might not Ministers plead for all their Sons to have right to the Ministry , since that Privilege was given them in the Old Testament ; and that all Male-Children that open the Womb to be holy to the Lord , which Blessings belonged to them under the Law , and also plead for the Tenths and First-fruits ? &c. I desire you and all Pedo-baptists carefully to consider and weigh what I have said ; I have shew'd you and them how Infants , who were once in Covenant , i. e. in the Jewish or old Covenant , are cast out , or left out ; for indeed they were never admitted into the New Testament-Church ; but since they are not put in , and the old Covenant , and old Church-Membership are cast out and gone , in vain it is for any to plead their Right by an abrogated Law. Besides , You say , Circumcision was the Seal of that Covenant , by virtue of which Infants had Right to Church Membership : if so , 't is evident that Covenant is gone , because 't is cancelled ; for the tearing off , or breaking off the Seal , we all look upon as cancelling a Covenant . That Circumcision ( the Seal as you call it ) is broken off , I am sure you cannot deny ; Sir , what is then become of your Covenant for incovenanting Children ? Object . But may be you will object and say , that you do not contend for that particular Rite or Institution of a visible Church-Membership of Infants , perpetual in all Ages , and an indefinite Seal . Reply 1. How doth it appear the Infants of the Godly before Abraham's time , had any Right to visible Church-Membership , or what Seal had they ? 2. Such a Right is a meer Figment-like Idea Platonica . All Institutions meerly positive are of such Rite in particular , and an initial Seal is meerly positive , as Signs that are not natural , but by the Will of the Appointer ; and therefore there is no initial Seal indefinite . Sir , now you have no way left , but to see since the old Covenant is cancelled , whether you can find the Baptism of Infants in the New Testament , and there taught , laid down and prefix'd to it , as Circumcision was to the Old ? Do that and you do all ; do not that , and all you do is just nothing . You with others seem to say that the Privileges of the Gospel are straiter and narrower than those of the Law. Answ. If you once imagine , that the outward or external Privileges of the Gospel are larger , or so large as those were under the Law , you are greatly mistaken . The Jews and Jewish Teachers or Priests had many external Privileges , which Christians and Ministers under the Gospel have not ; they had a lovely Country promised to them , a Land that flowed with Milk and Honey : outward Peace , Riches , and gathering of Wealth , where Privileges belonged to them ; but we under the Gospel have no such Privileges , but are to expect Persecution , and what not ? Yet our Privileges are better and greater , tho more spiritual ; 't is a Covenant established upon better Promises : Our Children , when grown up , sit under the clear and glorious Light of the Gospel , which they and theirs then held forth but in dark Shadows . Moreover , then the Church-state was confined to the Natural Seed of Abraham , &c. but now all in all Nations who repent and believe the Gospel ; the poor Gentiles are now become fellow-Heirs indeed . Our spiritual Privileges do infinitely excel theirs , but not in Externals ; now are greater Infusions of the Holy Spirit . O , Sir , what Privileges had the Gentiles or their Children then ! is not the case mended with us ? Again , 't is objected by some Pedo-baptists , If it were the Will of God , Infants under the Gospel should be reckoned as out of his Covenant who were in Covenant , then it follows , say they , that our Saviour was unfaithful , or forgetful to his Church , in that he never acquainted her with this Alteration ; but not one word by way of Prohibition do we find in all the New Testament : from whence we may conclude , that Christ's not repealing the Practice of initiating Infants , nor forbidding their Admission into the Church by Baptism , &c. Answ . 1. I answer , Had it been the Will of God that Infants should under the Gospel be admitted into the Church by Baptism , Christ , you might rather say , had been forgetful or unfaithful in not giving the least Intimation of his Mind and Pleasure therein , who declared all things plainly from the Father , and was faithful as a Son over his own House . 2. That which is not contained in his last Will and Testament in this and other matters , is sufficient to declare his Mind and Will in the Negative . And so you know 't is in all last Wills and Testaments among Men , if it be not expressed in the Affirmative , it needs not be expressed in the Negative ; and if not , because 't is not forbidden it may be done , so may an hundred things more ; nay many Jewish Rites , and Popish Innovations too , for where are they forbid ? The Sum therefore of my Answer is this : The Privileges , which are ●ites , Ordinances , or Sacraments , are not so many as you would have , or so many as the Jews of old had ; nor are they to be administred according as they fancy or approve of , or according to their Reasonings , but according to God's express Appointment . Rightly doth Mr. Ball in his — Book speak , Posit . 3 , 4. pag. 38. But in whatsoever Circumcision and Baptism do agree or differ , we must look to the Institution , and neither stretch it wider , nor draw it narrower than the Lord had made it : for he is the Instituter of the Sacraments according to his good Pleasure ; and it is our part to learn of him , both to whom , how , and to what end the Sacraments are to be administred , how they agree and wherein they differ : In all which we must affirm nothing but what God hath taught us , and as he hath taught us . Were it not thus , how could we deny or oppose the Papists seven Sacraments ? or condemn Salt , Oil , Spittle to be used in Baptism , which they use in it , seeing these are not forbid ? But well saith Tertullian , Is it lawful because 't is not forbidden ? 't is therefore unlawful because 't is not commanded . 'T is further suggested by the Pedo-baptists by way of Objection , viz. That it lays a mighty Stumbling-block ( I mean the Baptist Principle ) in the way of the Jews Conversion to Christianity : Will this , say they , encourage a Jew's Conversion to embrace the Religion of Jesus , to tell him of the high and glorious Privileges that he shall be interested in himself upon his believing on him , but for his Children they are c●st out ? Answ . Did this stumble them in the Apostolical Days , who were told that Circumcision availed nothing , nor Uncircumcision ? The truth is , if Circumcision availed nothing , but was a Yoke of Bondage , then why should that stumble them ? It might be a greater Stumbling-block in their way , to tell them their Church-state , and all their Privileges are now gone , and now they must not look upon themselves better than the Gentiles ; no more Scepter in Judah , no Land of Canaan , no Temple , no High-Priest , the Levites Sons , as such , now no more Ministers , no Succession of Priesthood : What of all this , when they hear of better Privileges for them ? and that their Infants who die may go to Heaven , tho not circumcised , nor baptized ? And if they live to be Men and Women , and do believe , ( or God please to call them ) the Promise of Pardon of Sin , and of the Holy Spirit is to them , and that they shall be saved Act. 2. 39. Are not they and all others told , that old things are passed away , and all things are become new ? &c. 2 Cor. 5. 16. Wherefore henceforth we know no Man after the Flesh . It seems then that heretofore there had been a knowledg of Persons after the Flesh , and 't is plain there was , because the Jews were of the Natural or Fleshly Seed of Abraham , and were therefore all of them admitted to the Privilege of external Church-Membership , while others were exempted : But we see the Apostle resolves henceforth to disclaim any such Value , Esteem , Preference , or Knowledg of them , or any others upon the account of meer fleshly Descent : And to this very purpose immediately subjoins in the following Verse , Therefore if any Man b● in Christ , he is a new Creature : old things now are past away , and all things are become new : the old Church and old Church-Membership , Privileges , Rites and Ordinances ; and a new Church-state , new Ordinances , new Rites , a new Seed , and a new way of Introduction unto the Participation of Gospel-Privileges and Church-Membership ; and if this should stumble them , who can help it ? we know they have stumbled upon as bad a Rock as this . Moreover , denying Infants any Right to Gospel-Ordinances , cannot fill the Mouths of Jewish Children with clamorous and passionate Complaints against Christianity , because they could not see Jewish Children had such benefit by Circumcision as you intimate : No , no , they must yield to the Sovereign Will of the great Lord , and plead for no more Privileges , nor any otherwise than he seems good to ordain and appoint . I am sure if what you and other Pedo-baptists say was true , it is enough to fill the Mouths of poor Unbelievers Children among us who are Gentiles , with clamorous Complaints against their Parents , if they did regard what you say ; and doubtless there are more of them , I mean , more Children born of Ungodly Parents , than such born of Godly Parents : And what may they say , and how may they expostulate their own Condition ? Alas ! alas ! sad is our State , our Parents were wicked and ungodly People , and we are by that means left of God ; to us belongs no Covenant , no Sacraments , nor hopes of Mercy ; God hath taken none but the Children of godly Persons into Covenant ! We are baptized , alas ! but had no right to it ; our Condition is as bad as the State of the Children of Pagans and Turks ! Sir , if People did consider well the Purport of this Doctrine , they must needs have their Hearts rise against all the Broachers of it : Nay , all or most Children may be in doubt , whether their Parents were truly Godly , and so in Covenant or not ; for if not , you must fly to some other Argument to prove their Baptism and Church-Privileges , than that of their Parents being in Covenant . True , the case under the Law was another thing ; for if their Parents were Jews , or the Natural Seed of Abraham , whether Godly or not , yet they knew they had right to those external Privileges . I have seen some Arguments fram'd by a Pedo-baptist , in order to the proving that the Covenant made with Abraham , was a Covenant of Grace ; and he endeavours to prove the same , 1. From the Language and Expression of it . 2. From the Duration of it . 3. From the Blessings by it . 1. The Language and Expression of it , Gen. 17. 7. I will be a God unto thee , and to thy Seed after thee . Now ( say they ) is not this a pure Gospel-Phrase , and shews it to be a Covenant with Abraham in Christ ? I pray how comes the Almighty God ( who , upon the breach of the Covenant of Works made with us in Adam , became our enraged Enemy ) to be a God unto fallen Man , any other ways than by a Mediator ? &c. Answ . 1. I have proved that there was a twofold Covenant made with Abraham , and I deny not but the Covenant of Grace made in Christ was promised to Abraham , which takes in only the true Spiritual Seed , and to all those God is in a special manner become a God unto . 2. Evident it is , all manner of God's covenanting Transactions since the Fall , of what nature soever , have been no other ways than through the Interposition of a Mediator , as that with Noah about the Flood , &c. Gen. 9. 8 , 9. in that God shewed himself to be the God of the whole World , and so he is by Creation and Providence ; yet it doth not follow that Covenant was the Covenant of Grace ; or that God hath received them into special Favour with himself . So when God gave out that fiery Law on Mount Sinai , he told them , Exod. 20. 2. I am the Lord your God , &c. this was the very Introduction to that part of the Law which was written in Stone ; but nevertheless the Apostle expresly calls it , a Ministration of Death and Condemnation , 2 Cor. 3. 7 , 8. and that it killed and could not give Life . Now must this be a Covenant of Faith or Grace ? How is it then that the Apostle Paul says , the Law is not of Faith ; also the Covenant of Grace giveth Life ? But I argue thus , The Law could not give Life ; Ergo , The Law was not a Covenant of Grace . So much for the first Note or Observation . 2. The second Observation is , The Duration or Continuance of this Covenant made with Abraham , the Lord calls ●t an Everlasting Covenant , &c. Answ . This might have been left out , only it adds to the Number : this is answered by the Objector himself ( be he who he will ) in saying the Hebrew word for Everlasting , sometimes signifies no more than a long Continuance of Time : We know it very well ; and those Mosaical Rites that ended in Christ , are said to be for everlasting . But when the Lord saith he will be a Person 's God for ever and ever , or everlastingly , it denotes his being so to all Eternity : But God never said he would be the God everlastingly , or to all Eternity , to all who were concern'd in the Covenant of Circumcision ; nor was he Ishmael's God so , tho circumcised ; and has he not cast off that whole Nation of the Jews , with whom he made that Covenant ? and is not so their God now , tho he is , I confess , to all Eternity , or everlastingly , the God of all Abraham's Spiritual Seed ; viz. all true Believers in Christ . 3. The third and last Argument or Note to prove the Covenant of Circumcision a Covenant of Grace , is taken from the Benefits and Blessings conveyed by it . To be a God unto him , and to his Seed , and that everlastingly , is a most comprehensive Gospel-Blessing ; for hereby ( say they ) God gives a Person an Interest in all that he is , and in all that he has , so far as can be communicated to a Creature . This Blessing promised to Abraham comprehends Christ , Grace , Holiness here , and Glory and Happiness hereafter . And accordingly we find the Apostle , Heb. 8. uses the same Expression with this of God's to Abraham , I will be to them a God , and they shall be to me a People . Answ . This is idem , & bis idem culpandum est , the same again which is already answered . Is God everlastingly a God to Abraham and to all his Fleshly Seed , and to Believers , who are the Spiritual Seed of Abraham , and to all their Fleshly Seed ; I say , is this so ? Does God give himself , all he is , and all he has , to every Believer , and to all his Fleshly Seed ? Have all their Children , or every one of them , Christ , Grace , Holiness here , and Glory and eternal Happiness hereafter ? Or , are they not to be justly blamed who jumble things so confusedly together ? 'T is true , the Covenant of Grace made with Abraham , and all his true Spiritual Seed ( who are the Elect ) have Interest in all God is , and has , so far as it can be communicated to Creatures ; and we know they have Christ ( as well as are Christ's , as Paul notes , Gal. 4. ) and Grace here , and shall have Glory hereafter . But a multitude of Abraham's Natural Off-spring , and the Natural Off-spring of Believers has neither Christ nor Grace , nor shall be saved , but perish eternally . Therefore this may serve for an Answer , with what I have proved before , touching the nature of that twofold Covenant made with Abraham . Let us come to what is further asserted : If the Covenant which God made with Abraham be one and the same with the Covenant of Grace , then our Infant-Seed have right to Baptism . Answ . This has been urged before , and I have already answered it , only I shall add a Passage or two of Martin Luther's . Paul therefore concludeth with this Sentence ( saith he ) They which are of Faith , are the Children of Abraham : That Corporal Birth , or Carnal Seed makes not the Children of Abraham before God. As if he would say , there is none before God accounted as the Child of this Abraham ( who is the Servant of God , whom God hath chosen and made righteous by Faith ) through Carnal Generation , but such Children must be given before God as he was a Father , but he was a Father of Faith , was justified and pleased God ; not because he could beget Children after the Flesh , not because he had Circumcision under the Law , but because he believed in God. He therefore that will be a Child of the believing Abraham , must also himself believe , or else he is not a Child of the Elect , the believing and the justified Abraham , but only the begetting Abraham , which is nothing else but a Man , conceived , born and wrapt in Sin , without the Forgiveness of Sin , without Faith , without the Holy Ghost , as another Man is , and therefore condemned : such also are the Children carnally begotten of him , having nothing in them like unto their Father , but Flesh and Blood , Sin and Death ; therefore these are all damned . This glorious boasting then we are the Seed of Abraham , is to no purpose . Thus far , and much more to the same purpose he excellently debates upon . Mr. Perkins on the Galatians , concerning the Covenant m●de with Abraham : The Seed of Abraham ( saith he ) is the Seed not of the Flesh , but of the Promise : And this Seed is first Christ , and then all that believe in Christ ; for all these are given to Abraham by Promise and Election of God. Moreover , this Seed is not many , ( as Paul observeth ) but one . It is objected , that the word Seed is a Name collective , and signifies the whole Posterity of Abraham . Answ . It doth sometimes ( saith he ) but not always ; for Eve saith of S●th , God hath given me another Seed . Again ( he saith ) this one particular Seed of Abraham , is Christ Jesus , here call'd by the Name Christ , first and principally the Mediator ; and then , secondarily , all Jews and Gentiles believing that are fit and grafted into Christ by Faith. St. Paul saith , the Children of the Flesh , these are not the Children of God ; but the Children of the Promise are the Seed of Abraham , Rom. 9. 8. Now this Covenant we grant thus made with Abraham , is one and the same with the Covenant of Grace ; but what does this signify to the Infants , or Fleshly Seed of Believers , as such ? And thus I shall pass to your next Argument . You say , the Children of the Faithful are in God's Covenant , because Christ is the Mediator of a better Covenant , which was established upon better Promises , Heb. 8. 6 , &c. But , say you , if the Children of the Faithful are excluded from the Covenant , then the Covenant is worse , and not a better Covenant ? It was a great Prerogative of Children being in Covenant , Rom. 9. 4. for the Promises of God belonged to them ; but if the Covenant be shortened in Privileges , how is it a better Covenant ? &c. Answ . 1. I answer ; It is granted by us that the Children of the Jews , whether they were believing Jews , or unbelieving Jews , godly Persons or ungodly Persons , they were in that external Covenant God made with Abraham's Natural Seed , as such , or with the whole House of Israel under the Old Testament , or old Covenant : But the Promises and that Covenant then ran not to the Seed of believing Jews only , but if they were Abraham's Seed , I mean his Natural Seed , whether Believers or Unbelievers . Circumcision belonged to the Male-Infants , as such , and all other external Privileges , but the Covenant of Grace made with Abraham ran only then as it runs now , viz. to all the Elect only , not to their Carnal Seed , as such , but to their Spiritual Seed . If you are a Believer , you are in the Covenant of Grace ; and if your Child in Infancy be one of God's Elect , that decretively is in the same Covenant of Grace , but not actually until it doth believe , and has actual Union with Christ by Faith , and partakes of the holy Spirit , which is the Bond of that Union , and Seal of the Covenant of Grace . No external Rite can be the Seal of the Spiritual Covenant . If therefore Circumcision was a Seal of any Covenant , it was the External and Legal Covenant : tho Abraham , 't is true , received it as the Seal of the Righteousness of his Faith , even of that Faith he had being uncircumcised ; and in that sense it could be a Seal to no other Person but to Abraham only : for who besides him had the Righteousness of Faith before they were circumcised , and that they should be Fathers to all that believed , not only of believing Jews , but believing Gentiles also ? for so ran the Covenant of the Righteousness of Faith God made with Abraham . And has God made such a Covenant with you , or with any Believer now ? Or , is there any such Covenant-Head under the Gospel , save Jesus Christ alone ? Abraham was but a Typical Father ; the Covenant made with him and his Natural Seed , as such , typified Christ , and all his Spiritual Seed . 2. We have proved in the Legal or Old Covenant , there were many other external Privileges besides Circumcision , and external visible Church-Membership , several of which we have mentioned ; to which we may add , they had a right to the Land of Canaan , and to a Civil Government and Governours among themselves , or a Political Common-wealth , as also a right to a glorious external Temple . But , Sir , is the Gospel Covenant worse than that Legal Covenant , because we and our Children have not such Promises and external Privileges ? Certainly if God pleases to open your Eyes , you will soon see and confess your Mistake . Besides , the Apostle calling it a better Covenant , and better Promises , clearly shews they are not external Privileges , but spiritual : and so in that sense I have proved the Privileges and Promises of the Covenant of Grace , do far exceed the Privileges the Jews had then ; and our Childrens Privileges are greater also , tho not to be received as Members into the Gospel-Church till they do believe . You say , the Covenant of Grace that God made with Abraham was an immutable Covenant , it was confirmed by an Oath , Heb. 6. 13 , 17 , &c. therefore if the Children are excluded the Covenant ( you say ) it is mutable ; and if so , what is become of the Oath and the Promises of God ? Where is the strong Consolation ? Where is the Immutability of God's Counsel ? Therefore ( say you ) those that do cast out the Children of the Faithful ●rom the Covenant of Grace , &c. weaken their Consolation , and nullify the eternal Covenant , and make God a Liar , 1 John 5. 10. Answ . 1. I answer ; Here you charge us home , and lay horrid Evil at our Doors , that do deny the Children of Believers , as such , to be in the Covenant of Grace : but how unjustly and unrighteously we are charged by you , I shall , God assisting , make appear . 2. Sir , Are all Believers Children in the Covenant of Grace ? I affirm , and will stand by it , if so , they shall all be saved , because all and every Soul that was , or is in the Covenant of Grace made with Abraham , shall be saved , because it is an immutable Covenant , and God's Promise and Oath are passed to secure them of Eternal Life . Sir , the Natural Seed of Abraham , as such , never had any ground of strong Consolation ; God never made a Promise , and bound it with an Oath , that they should all be saved ; I speak of Abraham's Fleshly Seed , as so considered , or as such ; for if he had made such an immutable Covenant with them , and confirm'd it by his Oath , What is become of his Promises and Oath , since he hath cast off Abraham's Natural Seed ? O how preposterously you argue ! See Rom. 9. 6. Not as tho the Word of God hath taken none Effect : For they are not all Israel which are of Israel : Neither because they are the Seed of Abraham are they all Children ; but in Isaac shall thy Seed be called , i. e. They that are the Children of the Flesh , i. e. as such , these are not the Children of God ; but the Children of the Promise are counted for the Seed . Sir , this Text says as much as we do affirm . The Spiritual Seed of Abraham , viz. all the Elect of God , or Believers only , are in the immutable Covenant , and have strong Consolation ; but who can tell or know who they are that are God's Elect Ones until they believe , or are under effectual Vocation ? and that Election runs only to Believers Seed , as such , you will not say : For many Children of Unbelievers we se● daily are in God's eternal Election by their special Vocation , and many Children of Believers are not elected , because never called .. 2. Were it the immutable Counsel of God , that all Believers Children should be called , adopted , justified and eternally saved , you had said something , and then all their Natural Seed might have strong Consolation indeed . But alas , alas , how many Godly Mens Children prove wicked and ungodly , and so live and die ! Were these such , think you , that ever were in the Covenant of Grace God ma●e with Abraham ? Had they ever any ground of strong Consolation ? 3. Come , Sir , the Odium falls on your self . I argue thus : If all the Children of Believers are in the Covenant of Grace God made with Abraham , and yet many of them eternally perish , what then is become of the immutable and everlasting Covenant of Grace ? nay of the Promises and Oath of God ? and also of the Doctrine of final Perseverance ? O what Shame do you Pedo-baptists bring upon your selves , by arguing after this blind manner for your Babes Baptism ! 4. But perhaps you will say , you argue for the external Privileges of the Covenant of Grace to belong to your Children , as such , and not the spiritual and special Blessings of it . Answ . If so , the case is still worse : for then it will follow , that God in the Covenant of Grace hath by his Promise and Oath , and Immutability of his Counsel , given to all Persons ground of strong Consolation , that only have a share in the outward Rites and external Parts of the Covenant of Grace . Sir , deliver your self as well as you can from being ground to pieces between these two Mill-stones . But why must your Children only have but part of the external Privileges of the Covenant of Grace , who only partake of Baptism , and not of the Lord's-Supper ? Is not Faith required of all such that ought to be baptized , as well as it i● required in all that partake of the Lord's Supper to examine themselves ? neither of which Infants are capable to do . It i● manifest that the Children of the Faithful , as such , are not in the Covenant of Grace God made with Abraham ; but that there was a twofold Covenant made with him , and that the Covenant of Grace only appertains to the Elect of God , whether they be Children of Believers or Children of Unbeliever● , which is not known to us until they are grown up , and are brought by the Spirit of God under special Vocation and Regeneration ; and that they are the Adult only , viz. such as believe , that have right to Baptism , but that not by virtue of the Covenant of Grace , but by virtue of the positive Command of Christ in the New Testament . Sir , you mistake again , it was not by virtue of the Covenant of Grace , that Persons had right to Circumcision ; for if so , then Lot , and Melchisedec , and Abraham's Males as soon as they were born had a right to it , as also his Females ; nothing gave right to Abraham's Male-Infan●s to Circumcision but the meer positive Command of God to him , which extended only to those Males in his own House , or bought with his Money , and not till the eighth day : for such that died before the eighth day , tho Males , had no right to be circumcised , nor had his Females any right thereto ; so none but Believers , when they can give an account of their Faith , by virtue of Christ's express and positive Command , ought to be baptized . Pray remember the Covenant of Grace , as such , gives no right to Baptism ; for if it did , all Believers or Elect Persons had right to it from the first Introduction or Declaration of it to Adam upon the Fall. No , no , it is a pure Gospel-Ordinance , and meerly positive , and only depends upon the Will and Pleasure of the Law-giver , Jesus Christ . Honoured Britains , who inhabit North and South Wales , let me intreat you to consider how false the Conclusion is that Mr. Owen draws , concerning the Right the Infants of the Faithful have to Baptism ; namely , that if they are in the Covenant of Grace , then they ought to be baptized : For as he , nor no Man else can prove , the Infants of Believers , as such , are in the Covenant of Grace ; so it would not follow , were that granted , that they ought to be baptized , it being not the Covenant of Grace , but the express and positive Command of Christ that gives Persons just Right thereunto . Suppose Christ had not commanded Believers to be baptized , would any Man have adventured to baptize them , or conclude it was their Duty because they were in Covenant with God ? Or would Abraham have been circumcised himself , because in the Covenant of Grace , had he not received a positive Command so to be ? Certainly he was long in the Covenant of Grace before he was circumcised , and did not sin thereby , because God had not given that Precept to him until he was old . Moreover , it was the express Command of God that gave right to his Male-Infants to be circumcised , and not only those of his Seed that were in the Covenant of Grace , but Ishmael , and others who were not Children of the Promise , or in the Covenant of Grace , were circumcised , and also it was not Lot's Duty , tho in the Covenant of Grace , to be circumcised , because not one that dwelt in Abraham's Family , or his Natural Seed , nor commanded by the Lord to be circumcised , or to circumcise his Infants . CHAP. VII . Proving Infant-Baptism is not lawful , because Circumcision under the Law belonged unto the Male-Infants of the Jews , containing an Answer to Mr. James Owen's first Chapter . IF , say you , Circumcision under the Law belonged unto Infants , then Baptism under the Gospel belongeth unto them ; for even as Circumcision was , so Baptism is the Seal of the same Covenant of Grace , and signifieth the same things . Answ . 1. I answer ; If Circumcision did not belong to Infants under the Law , any otherwise than by express and positive Command of God , which gave them right thereto ; then if God hath not commanded Believers to baptize their Infants , it is not their Duty to baptize them , but their Sin if they do it . But I have proved it was the express Command of God only that gave Male-Infants proceeding from Abraham's Lo●●s Authority to be circumcised ; and God hath given no such Command to Believers to baptize their Infants ; therefore Baptism doth not belong to the Infants of Believers , as such , under the Gospel , as Circumcision did belong to Male-Infants under the Law. 2. I have proved Circumcision was not the Seal of the Covenant of Grace , tho it was a Seal to Abraham of the Righteousness of his own Faith , yea of that Faith he had being not circumcised . A Seal I have shewed gives an undoubted Right of all those Blessings and Privileges to those Persons to whom the said Covenant is sealed , and so it did to Abraham : but it was no Seal of the Blessings of the Covenant of Grace to Ishmael , Esau , and many thousands more who were commanded to be circumcised . Were this therefore true that Mr. Owen asserts , That Circumcision was a Seal of the Covenant of Grace to all that were circumcised in Infancy , then they were all saved , even all the Males that proceeded from Abraham's Loins , many of which proved as vile and wicked Men as most that ever lived in the World. Nor , Reader , is Baptism a Seal of the Covenant of Grace under the Gospel ; for if so , it would seal all Gospel-Blessings to all Persons that are baptized : who then ( were it so ) but would be baptized , and baptize his Children ? Brethren , the holy Spirit only is the Seal of the Covenant of Grace , or Gospel-Covenant , vid. Ephes . 1 : 13 , 14. cap. 4. 10. You proceed , to shew in several respects , that Circumcision and Baptism signify the same things . 1. You say , because Original Corruption cometh by Natural Generation . 2. Because we are born in Uncleanness , we must be washed in our Infancy . Answ . 1. Supposing that Circumcision did , and Baptism doth signify the Corruption or Filthiness of Original Sin , or Uncleanness ; must we therefore baptize our Infants without any Authority , Command or Example in God's Word ? 2. Doth Baptism wash away Original Corruption ? I know the Papists assert it doth do this , but how do they or you prove it ? Baptism , St. Peter saith , doth not wash away the Filthiness of the Flesh , or Corruption of Natural Pollution , 1 Pet. 3. 21. 3. Your Reverend Brother Mr. Stephen Charnock fully proves that Baptism is not Regeneration , that can't cleanse from Sin. Answer his Arguments in his Book of Regeneration . What tho those Baptists in Germany you speak of , understood that the antient erring Fathers that introduced Infant-Baptism , did bring it in to wash away Original Sin ; Cannot Christ cleanse Elect dying Infants from Original Sin by virtue of his Blood , in a way unknown unto us ? Must we deny Original Sin , or own Infant-Baptism does cleanse from it ? Strange Divinity ! you prove nothing . 4. You say , all were not regenerated in Circumcision , but God blessed his own Ordinance in his own time , for the Regeneration of his Elect , &c. So say you , not that all are regenerated in Baptism , but because Baptism sheweth the necessity of Regeneration , and being effectual in time unto all those that are elected , for working Regeneration in them . Answ . 1. You say , all were not regenerated in Circumcision , and so , not that all are , say you , regenerated in Baptism , &c. Sir , take heed you do not deceive the Souls of People . I deny that ever any one Soul was regenerated in Infancy , either in Circumcision or Baptism ; nor did God ever ordain either of those external Ordinances to regenerate young or old . 2. I know the Scripture , and worthy Divines hold forth that Baptism is a Sign of present Regeneration ; they that ought to be baptized , i. e. Believers , do rise out of the watery Grave , as Dr. Sherlock asserts , new born Creatures ; but thus do not Infants whom you baptize , or rather rantize . 3. Prove , if you can , that God ever blessed Circumcision or Baptism to the Regeneration of any Elect Infants when grown up : But if none but Elect Infants are the Subjects of Baptism , why do you baptize , as you call it , all the Infants of Believers ? Are all their Children elected , and none but theirs ? Are not many Children of Unbelievers elected ? Why then are such not to be baptized , as well as the Children of the Faithful ? Sir , we know not who are elected till called , and Baptism belongs to none but such who can make a Profession of their Faith , and give Evidence of effectual Calling , and present Regeneration . You write but your own Phantasie , not God's unerring and certain Truth . 4. You say , Abraham's Heart was circumcised , before the Flesh of his Fore-skin ; but you intimate his Childrens Flesh was circumcised before their Hearts were circumcised . In the same manner , you say , our Ancestors the Gentiles , were first Fruits unto Christ , and were regenerated before baptized ; but their Seed are baptized before they are regenerated . To Abraham , you say , it was a Seal of the Covenant of Grace he had , and of the Righteousness of his Faith before circumcised ; but to his Seed it was a Sign of the Righteousness of Faith they were bound to receive for Justification , after they were circumcised : and so you speak of Believers Seed in respect of Baptism . Answ . 1. I answer ; Abraham only received Circumcision as a Seal of the Righteousness of his Faith , &c. But prove that Circumcision did bind all his Children to receive by Faith Justification : 't is a bold Assertion . I have proved , that Circumcision did not appertain to the Covenant of Grace , but to the external or fleshly Covenant God made with Abraham , and in him with the whole Nation of the Jews : and therefore 't is positively affirmed by the Apostle , That such that were circumcised were bound to keep the whole Law , Gal. 5. 3. not to receive by Faith Justification . Your Parallel between Circumcision and Baptism ( 't is true ) well futes with the Human Contrivance of those that first invented Infant-Baptism , who would thereby fain make the Gospel-Church National , as the Jewish Church was , and confirm the old Church-Right and Church-Membership , which is taken away , and a new Church-state erected , which doth not consist of Believers , and their Carnal Seed , as such , but only of the Spiritual Seed of Abraham , who are Believers or living Stones , who are built up a Spiritual House , 1 Pet. 2. 5 , 6. The Gospel-Church is not National but Congregational , say what you please to the contrary . 2. Therefore as the Faithful at first among the Gentiles and Jews too , received Baptism as Believers , being regenerated before baptized , so must we unless you have a new Gospel , or fresh Authority to change the Administration of Gospel-Ordinances , and the Gospel-Church . I thought the Water as it just came forth of the Fountain was most pure , you do but plead for the muddy Water that has run through the Popish Stream . You say , Circumcision was a Sign of Admission into the Church of God , every Male did come in through that Door ; the uncircumcised had no right to the Privileges of the visible Church . So you would have Baptism to run . Answ . 1. 'T is not true what you say , Circumcision was not the Door into the Jewish Church , they were all born Members of that National Church , and therefore their Females were as truly Members ( that were not required to be circumcised ) as their Males . 2. Tho we grant Baptism is the initiating Ordinance into the Gospel-Church , yet it admits of no Members but Believers only ; if any others upon a false Faith get into it , they have no just Right thereto , and , when discovered , are to be put out . 3. Sir , tremble at the Thoughts of what you say ! It is not we , but Christ in his Blessed Gospel , that excludes Infants , or the Natural Seed of Believers , as such , from being Members of the Gospel-Church ; he hath shut up that Door , viz. by Generation , i. e. being the Seed of Abraham , or Seed of Believers , as such , and hath opened the Door of Regeneration : 'T is we that believe , and our Children that the Lord our God shall call , and none else . 4. Sir , Circumcision was so far from being any such a Privilege as you intimate , that the Apostle calls it such a Yoke of Bondage , that neither they nor their Fathers were able to bear , Act. 15. And in Answer to what you say , p. It was not for their Sin , nor the Sin of their Parents that Infants are excluded , or not received into the Gospel-Church , but because it was the good Pleasure of God to erect another , and more spiritual Church-state , and to remove the old Way , and Typical Church-state of Israel . 5. Therefore for you to intimate as if we were so unnatural , as to cast our Children out of God's House , is not to be indured ; it doth but reflect on the Wisdom of God : we are more faithful to our Children ( and not like the Ostritch ) than you , for we would not allow them that Right which God hath not ; nor make them think in Baptism they were regenerated and made Members of God's Church , and so deceive , and put them upon a Temptation not to seek out for any other Regeneration , and Gospel-Right to Church-Membership . You say , Circumcision was an Obligation to put off the Body of the Sins of the Flesh , and , say you , Baptism putteth us under the same Obligation , &c. Answ . Baptism can oblige none to put off the Body of Sin , but such that are the true Subjects of it , by virtue of Christ's holy Institution , which are only Believers , such who before baptized have received the Spirit of God so to do : But you , without any Warrant from Christ , would put this hard Obligation on your poor Infants , whereas you know nor whether ever God will give them his Spirit or Grace , to enable them so to do : And as one Pedo-baptist lately saith , If they do not discharge this Obligation , viz. their Baptismal Covenant , they are guilty of Perjury , and 't is the damning Sin. O cruel Parents ! you list your Infants into the Spiritual War by your pretended Baptism , and arm them not . The Graces of the Spirit are the Believers Spiritual Armour and Weapons , these they have when listed , I mean baptized ; but Infants , as such , have not this Armour on when baptized : Alas ! poor Babes they have too much Guilt upon them naturally ! O the Weight that lies upon them ! but you Pedo-baptists add to it by your Tradition of a Baptismal Covenant , that God never appointed them to come under . Therefore you object , How can Children be bound to that which they are ignorant of ? You answer , They were ignorant of the Bond of Circumcision , and yet were bound over to the Law to take him to be their God , and to depart from the ways of Sin , &c. Answ . Because God obliged and bound over the Jews by Circumcision in their Infancy in that Legal Covenant , to love the Lord their God with all their Hearts , to take him to be their God , and to depart from all the ways of Sin , nay to keep the Law perfectly , ( which shewed the necessity of Christ's Righteousness and Merits ) which was nevertheless upon this respect a Yoke of Bondage , which Yoke by Christ we and our Children are delivered from : Will you adventure to bring your poor Children under another like Yoke of Bondage ? Christ's Yoke is easy , and his Burden is light , because he gives all that are to be baptized his Spirit , and a changed Heart to love God , and cleave to him , and serve him ; but you make his Yoke as hard as the Yoke of Circumcision , by putting Baptism on your poor Infants , to oblige them thereby to be regenerated and love God with all their Hearts , before Grace in the Habit of it is infused into them , and all this without the least Authority from Christ or the Gospel . O cruel Parents ! Sirs , who hath required this at your Hands ? You shall hear more of this hereafter . You do intimate , that 't is true Circumcision did oblige to keep the Law perfectly since the Law , but from the beginning it was not so ; for , say you , Circumcision was not of Moses , but of the Fathers , Joh. 7. 22. Answ . Was not the Moral Law from the beginning ? and were not those that were circumcised bound to keep the Moral as well as the Ceremonial Law ? How then dare you say , and prove it not , that from the beginning it was not so , i. e. It did not bind Abraham's Natural Seed exactly to keep the Moral Law , that is , to love God with all their Hearts , and their Neighbours as themselves , yea to leave and loath all Sin ? Circumcision I have proved was no Seal nor part of the Covenant of Grace , but of , and part of the Covenant of Works ; so that you run into a dangerous S●are , and deceive the People unwarily by your Ignorance of the two Covenants made with Abraham , and not distinguishing Circumcision from being a Seal to Abraham's Faith , and not a Seal in common to all his Children . It was a Sign to them in their Flesh , but no Seal of the Covenant of Grace . You further run a Parallel between Circumcision and Baptism , as some others before you have done : Pray take my former Answers to all you say here which I have given to other Pedo-baptists upon this foot of account . 1. Others formerly have ( as well as you do now ) affirmed , That Baptism comes in the room of Circumcision . 2. They run a Parallel between Circumcision and Baptism , and would have them both signify the same thing in an exact Analogy . 〈…〉 : 〈◊〉 Say they , which you seem to affirm also , If Baptism succeeds in the room of Circumcision , then as the Jewish Infants were circumcised , so the Infants of Christians may and ought to be baptized : But Baptism succeeds in the room of Circumcision : Therefore as their Children were circumcised then , so may ours be baptized now . Answ . 1. There is no necessity that a Gospel-Ordinance must succeed in the room of a Legal or Jewish Ordinance . What if I affirm , that no Ordinance succeeds in the room of Circumcision ? Were there not many other Rites and Ordinances under the Law , or Old Testament , besides Circumcision ? and yet you cannot find , or once imagine any Gospel-Rite or Ordinance to come in the room of them respectively , for that then it would follow , there would be as many Christian Rites , Precepts and Ordinances , as there were Jewish Rites , Precepts and Ordinances , which , as one observes , were more than three hundred . 2. Besides , as Dr. Taylor observes , If Baptism came in the room of Circumcision , you must baptize your Children always on the eighth day , and you must not baptize your Females at all , because none but Male Infants were then circumcised . 3 And whereas you say that Baptism signifies the same things that Circumcision did , it is not true , as will appear to all understanding Men , if they consider these Particulars following , which are so many Disparities , viz. ( 1. ) Circumcision was a Shadow of Christ to come ; Baptism is a Sign he is already come , was dead and buried . ( 2. ) Circumcision was a Sign of the Covenant made with Abraham and his Natural Seed ; Baptism is a Sign of the peculiar spiritual Privileges made to Saints , as such , and no others . ( 3. ) Circumcision was a Domestick Action , i. e. to be done in the House ; Baptism an Ecclesiastick , belonging to the Gospel-Church . ( 4. ) Circumcision was to be done by the Parents in that respect ; Baptism is to be done only by Gospel-Ministers . ( 5. ) Circumcision was the cutting off the Foreskin of the Flesh , which drew Blood ; Baptism is to be done by dipping the whole Body into the Water , without drawing of any Blood. ( 6. ) Circumcision belonged to Male-Children only ; Baptism belongs to Males and Females also . ( 7. ) Circumcision was to be done precisely on the eighth Day ; Baptism is not limited to any precise Day . ( 8. ) Circumcision made a visible Impression on the Body , which the Party might perceive when he came to Age of Understanding ; Baptism leaves no Impression on the Body . ( 9. ) Circumcision belonged to Abraham's House , to his Male-Infants only , or such who were bought with his Money , and not the Male-Infants of any other Godly Men in his days , unless they join themselves to his Family ; Baptism belongs to Believers in all Nations . ( 10. ) Circumcision bound those who came under that Rite to keep the whole Law of Moses ; Baptism signifies we are delivered from that Yoke of Bondage . ( 11. ) If Circumcision signified the same things , and consequently , particularly the sealing the Covenant of Grace , then those that were circumcised needed not to be baptized , because sealed before with the same Seal , or that which signified the same thing ; but Christ and all his Apostles , and many others , who were circumcised , were nevertheless baptized . ( 12. ) Circumcision signified the taking away the Sins of the Flesh , or the Circumcision of the Heart ; but Baptism signifies the Death , Burial and Resurrection of Christ , which Circumcision did not . ( 13. ) Circumcision was to be a Partition-Wall betwixt Jew and Gentile ; but Baptism testifieth that Jew and Gentile , Male and Female , Barbarian and Seythian , Bond and Free , are all one in Christ Jesus . Therefore there are divers Disparities and different Significations between Circumcision and Baptism . 4. And what tho we should grant that Circumcision was then the initiating Ordinance , and Baptism is so now in Gospel-Times , i. e. an Ordinance of Initiation ; yet Circumcision initiated none into the Jewish Church , but such who were by express and positive Command of God to be circumcised , who were only Male-Infants ( for the Females were initiated without it ) ; even so Baptism , tho it be an initiating Ordinance , yet none are to be initiated thereby , but only those who by the express Command are required to be baptized , and they are only such who believe , or make Profession of their Faith. Sir , Precepts that are meerly positive , greatly differ ( you know well enough ) from Precepts that are purely Moral in their own nature . Laws that are of meer positive Right , wholly depend upon the absolute Will and Pleasure of the great Legistator ; and in all Cases and Circumstances we must keep to the express words of the Institution , we must venture to do no more , nor less nor do any thing in any other manner than God hath commanded , as appears in Nadab and Abihu and Uzzah's Cases ; the first for offering of strange Fire , which thing God commanded them not ( tho God in express words no where forbid them so to do ) were cut off , Levit. 10. 1 , 2. When God commanded Abraham to circumcise on the eighth day , did he not virtually forbid him to do it on the seventh or ninth day ? Therefore this sort of reasoning of yours is meerly sophistical , and you do but darken Counsel with Words without Knowledg . Again , 't is affirmed by you and other Pedo-baptists , That God hath no where declared that Infants should be excluded ; you mean , he hath no where forbid in express words the baptizing of Infants : No more , say I , has he forbid Honey , Wine , Oil , Salt , and Spittle to be used in Baptism ; the former was used by some of the Antient Fathers , and the latter is still in the Romish Church : Where are we forbid to baptize Bells , and consecrate Water , as the Papists do to make it holy Water ? Also where are Infants excluded from the Lord's-Table ? If therefore any thing may be done in God's Worship which you suppose is not forbid , and bears also some proportion in Signification with Jewish Rites , all Popish Rites and Ceremonies may be let in at the same Door : For the Pope , Miter , Popish Vestures , Candle and Candlesticks , &c. they no doubt will tell you are of like Signification with the High-Priest under the Law , with the Priest's Vestures , and other Ceremonies among the Jews . Whither will this lead you ? 't is dangerous to be led by such a Guide . But to proceed , we will come to that grand Proof for Infant-Baptism you mention , i. e. That Baptism doth come in the room of Circumcision , which is in Col. 2. 11 , 12. In whom also ye are circumcised with the Circumcision made without Hands , by the Circumcision of Christ ; buried with him in Baptism , &c. It is affirmed , That the Design of the Apostle here is to take the Colossians off from the old Sacrament of Circumcision : He informs them that there was no Reason why they should be fond of it , because they were compleat without it , Christ having substituted a new Circumcision in the room of it , namely , Baptism ; and accordingly Christians may now be said , by Baptism , to be spiritually circumcised , as the Jews were said to be spiritually baptized . Answ . This Exposition of this Text there is no ground to admit of ; the Apostle speaks of the Power or Virtue of Christ's Circumcision : His Design is to shew we are compleat in Christ , and have him on ; he mentions Faith as well as Baptism , or such a Faith that should always attend Baptism ; and therefore Infant-Baptism from hence cannot be proved , or inferred , nor the least ground for such a bold Conclusion from hence , viz. That Baptism came in the room of Circumcision . 1. For first , the Apostle 't is true excludes Circumcision , but 't is upon another account , viz. by shewing Circumcision was a Figure of the Circumcision of the Heart , as Rom. 2. 28 , 29. Phil. 3. 3. and since they had the same signified thereby , the Rite or Sign ceased . And as I have formerly replied in Answer to this Text , so I must say to you , all that can well be asserted from this Scriptare , where the Apostle brings in Baptism , is no more than this , viz. That where Baptism is rightly administred , upon a proper Subject , it represents the Spiritual and Mystical Circumcision of the Heart , i. e. That the Soul is dead to Sin , or hath put off the Body of the Sins of the Flesh , by the Circumcision of Christ ; which may refer to the Power of his Death in the blessed Effects thereof , by the effectual Sin-killing Operations of the Spirit on the Heart . And as being dead to Sin , we are buried with Christ in Baptism , both in Sign and Token of Christ's Burial , i. e. covered all over in the Water , which is a clear Symbol of his Burial ; also in Signification , i. e. that we being dead , and buried with Christ in Baptism , so are to rise with him by the Faith of the Operation of God ; and both these are held forth in true Baptism . The Apostle doth not mention Baptism to come in the room of Circumcision , but to shew that these believing Colossians had through Christ by the Spirit obtained the Antitype thereof , or thing figured out in the Circumcision of the Flesh , which Baptism did clearly represent . But since this is so strenuously urged afresh , tho so often answered , I will be at the trouble to transcribe once more what Dr. Taylor , late Bishop of Down , hath said to this Argument of yours , and others before you , about Circumcision , viz. That Baptism is the Antitype of it , or that it came in the room thereof . The Argument ( saith he ) from Circumcision is invalid upon infinite Considerations : Figures and Types prove nothing , unless a Command go along with them , or some thing express to signify such to be their Purpose ; for the Deluge of Waters and Ark of Noah were Figures of Baptism , saith Peter . If therefore the Circumstances of the one be drawn to the other , we shall make Baptism a Prodigy rather than a Rite . The Paschal Lamb was a Figure of the Eucharist , which succeeds the other , as Baptism doth Circumcision : But because there was in the Manducation of the Paschal Lamb no Prescription of Sacramental Drink , shall we conclude from hence the Eucharist is to be administred in one kind ? To which let me add , Because Children , Servants , and all in the House might ear of the Passover , must our Children and all in our House eat of the Eucharist , or Supper of the Lord ? But saith the Doctor , In this very Instance of this Argument ; suppose a Correspondency of the Analogy between Circumcision and Baptism , yet there is no Correspondency of Identity ; for tho it be granted both of them did consign the Covenant of Faith , yet there is nothing in the Circumstances of Children being circumcised , that so concerns that Mystery , but that it might well be given to Men of Reason , because Circumcision left a Character in the Flesh , which being imprinted upon the Infants , did its Work to them when they came to Age ; and such a Character was necessary , because there was no word added to the Sign . But Baptism imprints nothing that remains on the Body ; and if it leaves any Character at all , it is upon the Soul , to which the word is added , which is as much a part of the Sacrament as the Sign it self ; for both which Reasons it is requisite that the Party baptized should be capable of Reason , that he may be capable both of the Word and of the Sacrament , and the Impress upon the Spirit . Since therefore the Reason of the Parity does wholly fail , there is nothing left to infer a necessity of complying in the Circumstance of Age any more than in the other Annexes of Types . The Infant must also precisely be baptized upon the eighth day , and Females must not be baptized at all , because not circumcised . But it were more proper , if we would understand it aright , to prosecute the Analogy from the Type to the Antitype , by the way of Letter and Spirit , and Signification ; and as Circumcision figures Baptism , so also the Adjuncts of the circumcised shall signify something spiritual in the Adherents of Baptism : and therefore as Infants were circumcised , so spiritual Infants should be baptized , which is spiritual Circumcision ; for therefore Babes had the Ministry of the Type , to signify that we must , when we give our Names to Christ , become Children in Malice , and then the Type is made compleat . Thus , as I have formerly said , the worthy Doctor hath given you a full Answer to all you have said concerning your Arguments for Baptism coming in the room of , or being a Figure of Circumcision . But to proceed . 5. If Baptism and Circumcision were both in full force together for some time , then Baptism is not the Antitype of , nor came in the room of Circumcision . But Baptism and Circumcision were both in full force together for some time ; therefore Baptism is no Antitype of , nor came in the room of Circumcision . The Minor is undeniable : Was not Baptism in full force from the time that John received it from Heaven , and administred it on the People ? And did not Christ by his Disciples baptize many Persons , nay more Disciples than John ? as it is said John 4. 1 , 2. and was not Circumcision then in full force too , and so abode till Christ took it away by nailing it with all other Jewish Rites to his Cross ? And as to the Sequel of the Major , that cannot be denied : for if one thing cannot come in the room and place of another , till the other is actually and legally removed , and took out of the way , which is plain ; then since these two Rites had a Being together , the Major is undeniable . A Type can abide no longer than till the Antitype is come , therefore Baptism is not the Antitype of Circumcision , or came not in the room and place thereof ; the Antitype of which , or that which came in the room of the Circumcision of the Flesh , is the Circumcision of the Heart , not in the Flesh but in the Spirit , whose Praise is not of Men , but of God. 6. And indeed how one thing that was a Figure or Shadow should come in the room , or be the Antitype of another thing which is a Figure or Shadow , no wise Man can see Reason to believe . And thus your great Text , Col. 2. 11 , 12. is plainly and honestly opened , according to the scope and main drift of the Spirit of God therein , and your great Pillar for your Scriptureless Practice of Babes Baptism , razed and utterly overthrown . I have met with an Answer given to the like pretended Proof for Pedo-baptism , written by a most Learned and Reverend Author . The Argument and Answer I have been at the pains to transcribe , which take here as followeth . The Argument runs thus , viz. To them to whom Circumcision did agree , to them Baptism doth agree ; but Circumcision did agree to Infants ; therefore also Baptism , &c. The Major he endeavours thus to prove , i. e. If the Baptism of Christ succeeds in the room and place of Circumcision , then Baptism belongs to them that Circumcision belonged to : but the Antecedent is true , therefore the Consequent . The Minor he says is proved from Col. 2. 12. 't is said the Colossians were circumcised because baptized . Answ . This Argument supposeth Baptism to succeed in the room of Circumcision , which may be understood many ways . 1. So as that the sense be , that those Persons may be baptized , which heretofore by God's Appointment were to be circumcised , and in this sense the Argument must proceed , if it conclude to the purpose : but in this sense it is false , for Females were not circumcised , which yet were baptized , as Acts 8. 12 , 13 , 14. & 16. 14 , 15. and Believers out of Abraham's House , as Lot , Melchisedec , Joh , were not to be circumcised , but believing Gentiles are universally to be baptized . 2. It may be so understood as if the Rite of Baptism then began when the Rite of Circumcision did , or was to end : but this is not to be said ; for John Baptist and Christ's Disciples baptized , Joh. 4. 1 , 2. before Circumcision of right ceased . 3. It may be understood as if Baptism did succeed in the place of Circumcision in respect of its Signification , which is true in some things , but not in others . First , both might signify the Sanctification of the Heart , and this is all may be concluded out of that place alledged , Col. 2. 11 , 12. to which I think meet to add , that if that Text be looked into , the Apostle speaks not of Circumcision , but of Christ ; because in him we are compleat , and by whose Circumcision we are said to put off the Body of the Sins of the Flesh : nor doth the Text say we are circumcised , because we are baptized , but that we are compleat in Christ , because we are circumcised in him , and buried with him in Baptism ; in which , or in whom ye are also risen together , through the Faith of the Operation of God that raised him from the Dead . In some things Baptism doth not succeed in the place of Circumcision , in respect of Signification . For , 1. Circumcision did signify Christ to come of Isaac according to the Flesh , Gen. 10. 11. but Baptism doth not signify this , but points at his Incarnation , Death and Resurrection . 2. Circumcision was a Sign that the Israelites were a People separated from all Nations , Rom. 3. 1. but Baptism signifies , that all that believe , whether Jews or Gentiles , are one in Christ , Gal. 3. 28. 3. Circumcision signified , that Moses his Law was to be observed , Gal. 5. 3. but Baptism doth signify , that Moses his Law is abolished , and the Doctrine of Christ established . 4. Circumcision signified the Promise of the Land of Canaan , but Baptism Eternal Life by Christ . And indeed , saith he , if this Argument be not warily and restrainedly understood , an Egg is laid , out of which manifest Judaism may be hatched : but if it be taken restrainedly , it no more follows thence , but that Baptism and Circumcision in some things hold forth the same , which is more plainly said of Noah's Ark , 1 Pet. 3. 21. and of the Red Sea and Cloud , 1 Cor. 10. 2. and yet we say not that Baptism succeeded in their place , much less do we infer any Rite to be instituted in their stead , respecting the same Persons ; yea verily it is to be seriously thought on , 1. That by such Arguments drawn from Analogies not conceived by the Holy Ghost , but drawn out of our Wit , a new kind of instituting Right ( viz. from Analogies ) is brought in , besides our Lord's Precepts and the Apostles Examples . 2. This being once said , by a like Parity of Reason and arguing , it will be lawful to bring into the Christian Church under other Names and Forms , the whole Burden of Jewish Rites , yea almost out of what you will , to conclude , what you will ; for who shall put a Bound to Mens seigning Analogies , when they go beyond the Lord's Precepts , and the Apostles Examples ? It is well known that the Divine Appointment of Tithes to be paid , and many other things in the Writings of Divines are asserted by this kind of Argument , beside the Rule of the Lord's Precepts , and the Apostles Examples . 3. Thereby will the Opinion of the Papists be confirmed , who affirm the Sacraments of the Jews to be Types of the Sacraments of Christians , which is rejected by those Divines that dispute against Bellarmine . 4. This manner of arguing will countenance the Arguments of the Papists for an universal Bishop , because the Jews had such , and justify a Linen Garment at Mass , because there was such among the Jews , and for holy Water , Purification of Women , Easter , Pentecost , &c. for which the Papists do in like manner argue , as appears out of Durandus's Rationals and other Interpreters of Rituals among the Papists . Yea what hinders but we may give Children the Lord's-Supper , if we argue this way , since Samuel , Jesus Christ , &c. under Age , were Partakers of the Passover ? and of right all the Males were thrice in the Year to appear before the Lord ; and therefore it is certain they did eat the Passover : and it shall be afterwards shewed , 1 Cor. 11. 28. the place will not avoid this Inconvenience , if the Text , Mat. 28. 29. may be shifted off , as Pedo-baptists use to do . Lest any M●n take this for a light Suggestion , I will add that Grave , Godly and Learned Men have often warned that we are to take heed , that we do not rashly frame Arguments from Analogy : Among others in their late Writings in the English Tongue , John Paget in his Defence of Church-Government , Part 1. cap. 3. p. 8. and elsewhere . John Ball in his Reply to the Answer of the New-England Elders unto the nine Positions , Posit . 2. p. 14. Lastly ; It is to be considered again and again , how by these Argumentations the Consciences of Men may be freed from the danger of Will-worship , and polluting so remarkable an Ordinance of Christ as Baptism is : Especially the Care lies on them , who by Prayer , Sermons , Writings , Covenants and Oaths , do deter Christians from Human Inventions in God's Worship , diligently , and it is to be hoped sincerely . We further object , That there was a Command for Circumcision of Infants , but there is no Command for the baptizing of them . You answer , The New Testament mentions but little of Infants , because so much mention is made of them in the Old Testament , which saith plainly , that the Children of the Faithful are in God's Covenant , and that the Seal of the Covenant belongeth unto them . Neither the Old Testament only , nor the New Testament only ( say you ) but both together , comprehend the Rule of Faith and Obedience . The Jews deny the New Testament , and some Christians among us ( say you ) deny the Old Testament in respect of Infant-Privileges . Answ . 1. You seem here to deny Infant-Baptism to be found in the New Testament , therefore would have us go to Gen. 17. for it : Strange case ! that a pure Gospel-Ordinance that is of meer positive Right can be found in the Old Testament . 2. Sir , tho the Old Testament and New together is a Rule of Faith and Obedience in many things , especially in pure Moral Precepts ; yet , Sir , in Precepts meerly positive , I deny the Old Testament is any Rule to us : we are not obliged to Circumcision , the Passover and Sacrifices , &c. by virtue of the Old Testament , because they only belong to the Old Covenant-Time ; and as to Baptism and the Lord's-Supper , they that lived under the Old Testament were not oblig'd to them , because these are pure Gospel-Precepts ; and the New Testament only is our Rule , and a perfect Rule too upon this account . If therefore you cannot find Infants Baptism in the New Testament , you and your Childish Baptism is gone for ever . 3. The Old Testament doth not say the Children of the Faithful , as such , were in the Covenant of Grace , tho they were in the Legal Covenant ; but we have proved if they were , yet that doth not prove they ought to be baptized , because the Covenant of Grace , as such , gives no right to Baptism , but Christ's positive Command . Now these things being considered , what signifies all Mr. Owen hath said concerning Circumcision , tho it signified some things that Baptism also doth signify , if they differ in so many respects , and there is no Institution of Christ for Infant-Baptism , as there was for the Male Children of the Jews to be circucmised ; Circumcision or Baptism being neither of them moral , but meer positive Precepts ? But since Mr. Owen saith in his next Chapter , he shall shew that there is a Command for baptizing Infants ; we will see how he proves that . CHAP. VIII . Proving that Jesus Christ hath not commanded Infants to be baptized ; in Answer to what Mr. Owen affirms in the sixth Chapter of his Book , concerning Christ's Commission , Mat. 28. 19 , 20. YOU begin with the words of Christ's Commission , Mat. 28. 19 , 20. thinking that he hath there commanded Infants to be baptized . We will read the words of the Commission , viz. Go ye therefore , and teach all Nations , baptizing them in the Name of the Father , and of the Son , and of the Holy Ghost : Teaching them to observe all things that I have commanded you , &c. In these words , you say , Christ commandeth , 1. To teach the Nations . 2. To baptize them . 3. To teach them . Here is ; say you , a twofold Teaching , one before Baptism , the other after Baptism , unto the Adult among the unbelieving Gentiles : Teaching precedes Baptism , but to the Children of such Baptism preceded Teaching ; in the same manner as Abraham , being the Father of the Gentiles , was taught before circumcised , but his Children were circumcised before they were taught . This yousay is the Signification of the word , as appeareth . Answ . 1. I answer , you would have the form of the Commission to run according to your Scriptureless Practice of baptizing of Infants , as you call Sprinkling ; but that the Commission is wrested and abused by you to serve your turn , will appear , 1. They that are the only Subjects of Baptism according to the Commission , are , first to be taught , or , as the Greek word is , discipled , or made Disciples , and then baptized : and I will appeal to your Conscience , whether they are not the same Persons that were to be taught before baptized , that our Lord commands to be taught afterwards all other things that he hath commanded baptized Believers to observe and keep . You would have the Parents converted from Heathenism to be taught before baptized , but the Teaching afterwards not to refer to them , but to their Children baptized before taught , or in their Infancy . O what abominable Abuse is this of the great Commission of our blessed Saviour ! 1. The Commission runs , Teach them in all Nations , whether Jews or Gentiles . 2. Baptizing them that are taught , or made Disciples by teaching . 3. Teaching them , i. e. the same them that were Disciples , baptized . Dare you invert , nay subvert the sacred Commission , and so make void the Command of God to uphold your own Tradition ? Sir , tremble at the thoughts of it ! Answ . 2. That this which we say is the true Purport of the Commission , is acknowledged by Mr. Perkins , Mr. Baxter , and other Pedo-baptists . Take Mr. Perkins's own words , First of all , saith he , 't is said , Teach them , that is , make them Disciples by teaching them to believe and repent : here , saith he , we are to consider the Order which God observes in making a Covenant with Men in Baptism . First of all , he calls them by his Word and Spirit to believe and repent ; then in the second place , he makes a Promise of Mercy and Forgiveness , and thereby he seals his Promise by Baptism : They , says he , that know not , nor consider this Order which God used in covenanting with them in Baptism , deal preposterously , overslipping the Commandment of repenting and believing , which is the cause of so much Profaneness in the World. Doubtless he said right ; for you who baptize Infants that are not capable to repent nor believe , make a multitude of profane Christians in the World , as they are called : Who knows which of the Infants you baptize God will call , and savingly work Grace in , which should indeed be wrought in all , before they are , according to the direct Order or From of the Commission , or ought to be baptized ? O what profane Wretches doth your Practice bring into your Church , if all you baptize you make Members thereof in their Infancy ! Mr. Perkins doubtless did not foresee how by his honest Exposition of the Commission he overthrew his Infant-Baptism and Church-Membership . Moreover , take Mr. Richard Baxter's words , speaking of the Commission Christ gave to his Disciples , Mat. 28. 19 , 20 , viz. Their first Task ( saith he ) is to make Disciples of them , which are by Mark called Believers . The second work is to baptize them , whereto is annexed the Promise of Salvation . The third work is to teach them ( that are baptized Believers ) all other things which are after to be learned in the School of Christ . To contemn this Order ( saith he ) is to contemn the Rules of Order ; for where can we find it if not here ? See Mr. Baxter's Right of Baptism , pag. 144 , 150. This Man , tho a Pedo-baptist , yet durst not be so bold as to invert the Order of the Commission , nor do as you do , viz. affirm the Teaching mentioned after Baptism , refers not to Believers baptized after they are made Disciples , but to their Infants baptized , of which the Commission speaks not one word , nor can it by any colour of Reason or Consequences be drawn therefrom . But to prove your false Exposition of the Text , you proceed to do it , First from God's Promise to Abraham , Isaac and Jacob , that in their Seed should all the Nations of the Earth be blessed , Gen. 18. 18. & 22. 18. Christ came , say you , to confirm the Promise unto the Fathers , that the Gentiles might glorify God for his Mercy , Rom. 15. 8 , 9. If God is not a God to the Gentiles and their Seed , according to the Promises made to the Fathers , then , say you ; Christ weakeneth and not confirmeth the Promises : God forbid we should think so , &c. Answ . 1. God forbid that you should rest always under such dark and cloudy Conceptions of the Covenant and Promises made to the Fathers touching the Gentiles ; for the Covenant and Promises made to Abraham , Isaac and Jacob were , that the Gentiles , through Faith in Christ , should be Fellow-heirs with the Jews that believed in him , and with the ●…s that b●…ed also . And thus runs the Covenant of Grace to Abraham , &c. and thus it runs to believing Gentiles , that all of them , and their Children that believe , or are in the Election of Grace , shall be saved : And 't is thus that all the Nations of the Earth are blessed in Christ , whether Jews or Gentiles , i. e. all such in all Nations that believe , and are called by the preaching of the Gospel . 2. But because Christ's Church does not now in Gospel-days take in whole Nations and whole Families , as the Jewish Church under the Law did take in the whole Nation of the Jews , and all their Families , doth Christ weaken the Promises ? Sir , that external Legal Covenant erected a Typical Church , which Church ceased at the Establishment of the Spiritual Church , which is only Congregational under the Gospel , as I fully proved before . But furthermore ; You say , the Apostles understood Christ's Command unto them in this sense , and therefore they have preached Salvation to those that believed , and all theirs , &c. Answ . The Apostles understood Christ's Command and Commission no doubt , but it appears you understand it not . Did they preach Salvation to Believers , and to all their Children , as such , whether elected or not , called by the Word or Spirit , or not ? For this you must prove , or you say nothing ; and how absurd would that be should you affirm any such thing ? Peter speaks of no Promise made to Jews nor Gentiles , and to their Children , but to such of them that the Lord our God shall call . And 't is directly said that the Goaler and all his believed ; therefore if you will still affirm , that the Apostles apply'd , as you intimate , Abraham's Covenant among the Gentiles unto the Seed , the fleshly Seed of Believers , as such , you do assert an Untruth , and cast a Lie upon the Apostles through your Ignorance . Prove , if you can , they were to baptize any Person , Adult or others , that believed not , or made not a Confession of their Faith. Children , you say , are part of the Nations ; for if the Apostles were to baptize all Nations , then they were to baptize Infants also , for Children are a great part of the Nations , near one half . Answ . 1. 'T is evident that our Saviour in his great Commission , enjoineth no more to be baptized but such who are first taught , or made Disciples , and this agrees with his own Practice ; John 4. 1. He made and baptized more Disciples than John : he first made them Disciples , and then baptized them ; nor were there any in the New Testament baptized , but such who first made a Profession of Faith in Christ . Do you read that those Jews , Acts 2. that believed and were baptized , were commanded to baptize their Infants , or that any other baptized Believers among either Jews or Gentiles were commanded so to do ? or have we no perfect Rule left us in the Gospel ? for so it will follow if the Infants of Believers ought to be baptized . 2. If the Commission be so extensive as you affirm , then all the Heathens and Pagans in all Nations that believe not , are to be baptized , and all their Children too , and all Unbelievers Children in Christian Nations . Sir , are not these part of the Nations ? Noble Britains ! see the nature of the Pedo-baptists Consequences and Inferences for baptizing Infants . This Inference proves that all People and Nations in the whole World ought to be baptized from the Commission : But I will , as I once did to another Minister , appeal to Mr. Owen's Conscience , as he will answer it at Christ's Tribunal , Whether he believes the Commission authorizeth Christ's Disciples to baptize any but such who are first taught , and made Disciples , whom St. Mark calls Believers , repeating the words of the same Commission , Mark 1● . 16. 3. Sir , are the Infants of Believers near one half part of the Nations ? I am afraid you are mistaken , this is the way to make Christ's Flock a great Flock ; but the truth is , you have as much Reason to assert all the Infants of Heathens , Pagans and Unbelievers are to be baptized from the Commissions , as the Infants of Believers , and then it may be as you say , viz. they may be near one half of all Nations . But to proceed . Sir , you say , When God threatens to cut off the Nations from before the Israelites , the Children were included ; for the Children were not spared any more than the Fathers . On the other side , say you , when Christ commandeth to baptize the Nations for their Salvation , he meaneth the Children as well as their Parents . If a Man would command a Shepherd to shear all his Sheep , and to set on them an Ear-mark to know them from other Sheep ; altho the Shepherd had sheared the Sheep and marked them , if he leaves out the Lambs without marking of them , he performeth not his Duty : If he says to the Master , the Lambs were too young for shearing , true saith the Master , but they were not too young for marking , you ought to mark them , for they are a great part of my Flock . If little Children , say you , cannot receive Instruction , they can receive Christ's Mark , even Baptism , by which Christ's Sheep are divided from the Goats of the Devil : The Church of Christ is his Flock , is there no Lambs in this Flock ? Christ is the good and faithful Shepherd , who giveth his Life for his Flock , John. 10. 11. and will he not care for his Lambs and Weaklings of his Flock ? yea certainly he shall gather the Lambs with his Arms , and carry them in his Bosom , &c. Answ . 1. I answer ; 't is a bold Assertion from your Inference and absurd Consequence , drawn from the Commission ( as I have shewed ) to affirm , when Christ commandeth to baptize the Nations , that he meaneth Children , viz. because they are part of the Nations , but I have answered that already ; when Children do believe , they ought from the Commission to be baptized , but not till then . 2. As to your Similitude , 't is much the same with that Mr. Burkit , a Pedo-baptist , hath in his Book which I lately answered . I will recite my Answer to him , which fully answers you both , and all others who talk after this ra●e ; he argues from the Commission as you do . Take his Words and my Answer in order , viz. The true Reason , saith he , why Christ bid his Disciples first teach and then baptize , was because he was sending his Apostles forth among the Heathens to convert them to Christianity ; in which work we all know , that preaching of the Word must go before the Administration of the Sacraments . Should , saith he , the King of England send his Ministers into Foreign Plantations to convert the Indians to Christianity , they ought not to be baptized before they are taught and instructed ; but when the Parents are proselyted , and make a visible Profession of their Faith , their Children may be baptized , and afterwards instructed ; as the Children of the Jewish Proselytes were first circumcised , and then taught : For tho Abraham was first taught and then circumcised , yet Isaac was first circumcised and then taught : so that the sense of our Saviour is this , Teach such as are capable of teaching , and baptize such as are capable of Baptism . Answ . 1. I answer , first , how inconsistent is this with the words of the Commission ? By virtue of the Commission none ought to be baptized but such that are first taught , or do believe ; and therefore some Pedo-baptists pretend that Infants have Habitual Faith , Faith in semine , &c. but you plead they may be capable of Baptism without Faith , and also contradict the Order of Words in the Commission . Do you not confess by the Order of the Words in the Commission , Teaching ought to go before Baptizing ? Sirs , 't is a sign of a very bad Cause that puts you thus to try your Wits , and after all confound your selves . 2. I ask you how Abraham ( whom God commanded to be circumcised , as a Seal of the Righteousness of that Faith HE had before circumcised ) could know he ought to circumcise his Son Isaac , &c. who had no such Faith , had not God given him an express Command to do it ? Besure if he had , he had sinned in doing that which God commanded him not . So , and in like manner , since our Lord Jesus expresly in his Commission , commanded none to be baptized , but such who are first taught , unless he had added , as in Abraham's case , viz. when an Heathen is converted to the Christian Faith and baptized , you may baptize his Infants also ; How dare you make such Additions to Christ's Commission without his Authority , and so make the World believe , if you could , our blessed Saviour gave forth an imperfect Commission to his Disciples , which all Men must confess is the only Warrant and Rule of all Ministers to act by in the case of baptizing to the End of the World ? And doth he not say , Add thou not to his Word , lest he reprove thee , and thou art sound to be a Liar ; by fathering that on Christ which he never said nor intended ? When a King , say you , by his Charter or publick Writing sets at liberty the Inhabitants of some Town , are not the Children Partakers of the Charter altho their Names be not particularly in it ? So , it is here , the King of Heaven is through the Charter of the Gospel , making of us , that were Strangers and Foreigners , to become Fellow-Citizens with the Saints , Eph. 2. 19. and to that end commanding to receive all Nations through Baptism into the Liberty and Privileges of the City of God ; and will he not receive the Children into the Privileges of their Parents ? Answ . I answer , if it be so , as you say , in all National States , Governments and Constitutions , and Civil Societies , what doth this prove touching the case in hand , unless you dare undertake to affirm , the Gospel-Church is National and not Congregational ? Doth the Constitution of the Spiritual Gospel-Church run as in Human and National Constitutions ? Prove it , for I utterly deny it . Besides , if your Infants , as such , are Fellow-Citizens with the Saints , and are to partake of all the Privileges of the City of God , why do you deny them the Lord's-Supper ? your Similitude proves no more their right to Baptism , to one Privilege than another . I never yet could understand what Spiritual or Temporal Privileges any Infant receives in Baptism : What good doth that do them that have not the Things signified in Baptism ? There are great Benefits received in such a Grant you speak of in an external Charter ; but as God hath not commanded Infants to be baptized , so not any Benefits can be proved they receive thereby . In this you argue as Mr. Burkit hath done before you . Reader , take his Similitude , viz. I demand , saith he , whether , according to the Mind of God gathered from the words of the Commission , the Remedy prescribed should be administred only to grown Persons , because they only are capable of understanding and believing the Virtue and Efficacy of it ? Sure every Rational Man among you would conclude his Child capable of the Remedy as well as himself , altho ignorant of the Virtue that is in it , and only passive in the Administration of it ; and that it would be Cruelty , yea Murder in the Parent to deny the Application of it to all his Children . Reply . I stand amazed at such Ignorance and Folly ! Does it follow , because Children are capable to receive a Medicine against the Plague , or Bodily Distemper , are they therefore capable of Baptism and the Lord's Supper ? If capable of one , say I , of the other also : For as a Man is required to examine himself , and to discern the Lord's Body in the Lord's Supper , so he is required to repent and to believe in Christ that comes to Baptism . I would know how they prove Baptism to be the Medicine appointed to cure the Soul of the Plague of Sin ( or , as Mr. Owen says , for their Salvation ) ? Is not this to blind the Eyes of the poor People , and make them think that an external Ordinance saves the Soul ? if not thus , how can it be Cruelty , yea Murder in Parents to deny the Application of Baptism to their Children ( as Mr. Burkit says ) ? The Antient Fathers from that in John 6. 53. Unless a Man eat the Flesh of the Son of Man , and drink his Blood , he hath no Life in him , gave Infants the Lord's Supper , thinking our Saviour ( like as the Papists do ) meant that Sacrament , when indeed he meant only of seeding by Faith on Christ crucified . But however , their Argument for giving Infants one Sacrament , was as good as yours for giving them the other . But when they are as capable to repent and believe , and are helped so to do , as they are , and do eat Bread , or receive a Medicine for a Bodily Distemper , let them have both Baptism and the Lord's-Supper ; and till then , if God's Word be the Rule of our Faith and Practice , ( and not our own Fancies ) they ought to have neither : yet the Remedy or Medicine , which is Christ's Blood , we deny not but dying Infants may be capable of , tho the way of its Application we know not as to them , that is a Secret as to us . You know the Church of England positively affirms , Repentance , whereby a Person for sakes Sin ; and Faith , whereby he stedsastly believes the Promise of God made to him in that Sacrament , are required of those that are to be baptized , nay and of little Babes too ; therefore the Sureties answer for them , that they do believe and repent , or forsake the Devil and all his Works , &c. the Child answers by Proxy . The Church of England baptizes no Child but as a Believer , and a true Penitent Person . All that are proper Subjects of Baptism are comprehended in the Commission , and must be as such , whether Adult or Infants , who profess Faith and Repentance . But you , it may be , foresaw the Snake in the Grass , viz. That Godfathers and Godmothers is a Tradition , and none of God's Appointment ; nor are they able to perform those things for the Child which they promise for him , and in his Name : And therefore make use of another Argument , and would have them baptized without Faith , or upon their Parents Faith , of which the Church of England speaks nothing . As to your Comparison it is not worth mentioning : Baptism , as I have told you , doth not cure the Soul of Sin , or save any Person , but it 's the Blood of Christ applied by Faith. Not that we say no Child can have the Benefit of that Soveraign Remedy , because not capable to believe , by reason Men and Women must receive it by Faith , or perish . God , as Dr. Taylor observes , may have many ways to magnify his Grace , through Jesus Christ , to them , which we know not of , who die in their Infancy ; yet have we no Authority to baptize them any more than to give them the Lord's-Supper . Pedo-baptists talk at a strange rate , as if they regarded not what they say or affirm , while they bring Similitudes to teach People to believe Baptism is the Balm to cure the Contagion of Sin , and as if the Application of it saved a little Babe from Hell , and they guilty of murdering the Souls of their Children who deny to baptize them . I had thought they would not have laid greater Stress upon Childrens Baptism , than on Childrens Circumcision , since they would fain have them run Parallel-wise . Pray , what became of the Jews Female Infants , were they damned ? and what became of their Male Infants , who died before eight days old ? for they broke God's Law if they circumcised them ( tho sick and like to die ) if they were not full eight days old . Let such blush for the sake of their precious Souls , and take more care for the time to come , to what they write and preach . I am grieved to see my blessed Master's great Commission thus inverted and abused . Suppose the King should send you with a Commission into a remote Plantation , and command you to act and do exactly according to the express words of the Commission , not to add to it nor diminish from it , on pa● of being cast out of his Favour , and incuring his Wrath and Curse , durst you do otherwise in any thing , under pretence it was his meaning ; whereas he plainly and fully in his Commission expressed in the Affirmative , how and what you should do in all Matters and Things , and forbad you to add thereto ? Read Rev. 22. 18. For I testify unto every Man that heareth the words of the Prophecy of this Book , If any Man shall add unto these things , God shall add unto him all the Plagues that are written in this Book . Who told you what you say is the sense of our Saviour ? Can any Man once think , since the Commission of Christ is a pure Gospel-Commission , and contains meer positive Laws and Rules , no ways referring to , nor depending on the Law or Command God gave to Abraham , that what you say can be true , and the Conclusion safe , certain and warrantable ? May not another say , with as good Authority , that our Saviour commands his Disciples to baptize all Nations both Parents and Children too , whether they will or not , whether they believe or not , whether Jews or Gentiles , Turks or Pagans ? I wonder you are not afraid who take liberty after this sort , to sport ( as it were ) and play with , invert , alter and add unto the sacred Commission of the jealous God , and great King of Heaven and Earth ! 1. You confess Christ's Sheep came up from the washing , whereof every one bear Twins , and there is none barren among them ; Cant. 6. 6. Let therefore the Lambs , say you , be washed , as they are a great part of the Flock . I answer ; Infants , as such , by your own words cannot be Christ's Sheep , nor Lambs ; for all his Sheep and Lambs that are washed are fruitful , and none are barren among them . Are Infants fruitful to Christ ? Can they bring forth Twins ? Sir , Metaphors go not on all four , ( as we used to say ) ; the Lambs of Christ , viz. weak and young Christians , may be as fruitful in Holiness as Sheep , viz. old experienced Christians . But how can you prove Baptism washes your Infants from Sin ? actual Sin they have none : Doth it wash away Original Sin ? dare you say that ? The antient erring Fathers that brought it in , affirmed that Baptism did wash away Original Sin in Infants ; but do you believe that they spoke Truth in so saying ? Christ's Lambs , you say , are capable to be fed by the Word and Sacrament . Are Infants capable to hear the Word , and partake of the Sacraments ? If of one , of both . Sir , Christ's Lambs are new born Babes , not new born by Natural Generation , but by Regeneration , as I have shewed . You say , that the Gentile Church should not come short of the Privileges of the old Jerusalem , or Jewish Church ; and that the desolate hath more Children than she that hath an Husband , Gal. 4. 27. and hence affirm , if Children of the Christian Church enjoy not the Privilege of their Fathers , she hath many less Children than the old Jerusalem-Church had . Answ . I answer ; the Gentile Church according to God's gracious Promise may be more than the Jewish was , when the Fulness of the Gentiles are come in , and yet no Infants Members of it . Nay , there is ground to believe in the Primitive Times there were more converted among the Gentiles , than were amongst the Jews ; but still I find you harp on the old String , i. e. that if the Gospel-Church be not National , and enjoy as many outward and external Privileges as the Jewish did , her Privileges are less : but you consider not the Nature , Quality and Glory of the Gospel-Church , and wherein her Privileges excel the Legal Church of old Jerusalem . You say , when Christ commandeth to teach all Nations before baptized , and after that their baptizing , his meaning is , teach and baptize to plant the Church , and baptize and teach to continue the Church planted among the Gentiles . Answ . 1. I am grieved to think how bold you are in asserting that to be Christ's meaning which you affirm , which can no ways be gathered from his Commission , but 't is directly contrary to the express words thereof , and also to the Nature of the Gospel-Church's Constitution . But you affirm what you please , and prove nothing . 2. It appears by your words , the Gospel-Church in its first Constitution , or first planting , was by Regeneration , consisting only of believing Men and Women , baptized on the Profession of their Faith , or after they were made Disciples ; but after its first Constitution , or first Plantation , it was to consist of the Fleshly or Carnal Seed , and so made National , yea and to be made up of whole Nations . Pray , Sir , since the great Commission , Mat. 28. 19 , 20. proves nothing of this , nor hath the Lord Jesus given out another Commission to nullify his first ; What ground have you to affirm so presumptuously any such thing ? Dare you add and diminish to God's Word , nay alter Christ's last Will and Testament in his grand Commission ? Tremble at the thoughts of what you endeavour to do ! Sir , the New Testament about Church-Constitution , &c. is a perfect Rule to the End of the World ; and as the first Gospel-Church after Christ's Ascension at Jerusalem , was constituted , so ought all Churches to be constituted , and so to continue unto the second coming of Christ . The Ordinances are to be kept , as to the Subject and Mode of Administration , as they were first delivered to the Saints : See 1 Cor. 11. 2. Now I praise you , Brethren , that you remember me in all things , and keep the Ordinances as I delivered them to you . Therefore in direct Opposition to what you say in the close of your sixth Chapter , I affirm from the Authority of Christ's Commission , and from the nature of the Constitution of the Gospel-Church , that as Teaching went before Baptizing for the planting of the Church in the Primitive Time , so Teaching is to go before Baptizing in planting and continuing of the Church unto the End of the World ; and that the Teaching that is mentioned in order of Words in the Commission after Baptizing , doth not refer to Infants of Believers , or any other Infants ; but , as Mr Baxter observes , to such baptized Believers , who , after they were baptized , ought to be taught all other things in the School of Christ , which he commanded his Disciples to observe , and to which , if they thus act , he subjoined his gracious Promise , Lo , I am with you always , to the End of the World ; Mat. 28. 20. CHAP. IX . In Answer to Mr. James Owen's seventh Chapter : proving that the Children of the Faithful ought not to be baptized , because they are said to be holy ; wherein 1 Cor. 7. 14. is examined , and clearly explained , with the sense of many learned Men , both Pedo-baptists and others , on the said Text. MR. James Owen thus begins in his seventh Chapter , viz. If the Children of the Faithful are holy , then Baptism appertaineth unto them ; for all confess that Holiness gives Right to Baptism , if they allow that Faith gives Right , which is the Root of Holiness in the Adult . Answ . We do deny that Holiness ( I mean true Gospel-Holiness ) simply in it self , without Christ's Command , gives right to Baptism . No , Sir , you go too fast ; Holiness did not give right to Circumcision , but the meer positive Command of God to Abraham : for if it did , Lot , Job , &c. had as much right to Circumcision , and their Male Infants , as Abraham and his Male Infants ; but that Holiness gave no right to Circumcision , simply considered in it self , appears , because , as I have before shewed , all the Male Infants of those wicked Persons that sprang from Abraham's Loins by Natural Generation , had as undoubted right to Circumcision , by virtue of God's Command to Abraham , as had those holy Mens Male Children that were of his Natural Seed . Moreover , 't is neither Faith , the Seed , nor Holiness the Fruit , that gives right to Baptism , simply considered , but the positive Command of Jesus Christ , which , I affirm , indeed runs to such who have Faith , Repentance , and true actual Holiness , but not a Civil or Matrimonial Holiness , as this is of which the Apostle speaks , 1 Cor. 7. 14. as will appear by and by ; Else were your Children unclean , but now are they holy . But how will it appear that they ( i. e. that Children ) are holy , say you ? the Holy Ghost saith so in 1 Cor. 7. 14. Else were your Children unclean , but now are they holy . The Apostle in these words , say you , answereth a Question proposed by the believing Corinthians , Whether it was lawful for them to live in the State of Matrimony with those that were Infidels ? they questioned this not without Cause , because Ezra commanded both the Idolatrous Wives and Children to be cast off , Ezra 9. 1 , 2 , 3 , 4. Paul , say you , answereth , that they ought not to do the like ; because the unbelieving Husband is sanctified by the believing Wife , and the unbelieving Wife is sanctified by the believing Husband . 2. You say that Children born in such a State are holy , as if both were believing ; and this you deny to be Legitimation , or not being Bastards , but that it is a Federal or Covenant-Holiness . Such that were not in God's Covenant you intimate were unclean , Isa . 52. 1. Answ . 1. Prove your Infants , as such , are in the Covenant of Grace . We deny not but all Elect Infants are decretively in that Covenant ; but are your Infants , or Infants of the Faithful , as such , in the Covenant of Grace ? If not , they are not in this sense holy . 2. Are there not many Children of Unbelievers elected ? If so , are they not holy also ? and if so , why not baptized as well as your Infants , by your Argument from hence ? 3. Prove , when you write again , if you can , that there is any External , Relative , Federal Holiness of Persons or of Things in the times of the Gospel , as there was under the Law ; we deny it . I affirm all External , Relative and Federal Holiness was but a Ceremonial Typical Holiness ; and will you bring in Ceremonial Relative Holiness into the Gospel Church ? The Gentiles and their Children being not circumcised under the Law , we grant , were in that sense unclean : But will you call all Unbelievers Children unclean now ; for the Unbelievers Children you deny to be Subjects of Baptism . You say they are unclean that are excluded from the Privileges of the Church of God , it was not for any unclean Person to come into the Congregation , altho , say you , their Uncleanness was but Ceremonial . Answ . Sir , God shewed Peter that Jews and Gentiles are now all one in Gospel-times : Circumcision nor Uncircumcision renders Persons clean or unclean . None now are cleansed or accounted clean , but such who believe , or have Faith in Christ . All that you say about unclean Persons , and things under the Law , signifies nothing to the purpose in hand , because the Holiness under the Law was either Ceremonial or Typical , which none can or dare plead for under the Gospel-Dispensation , seeing the Substance and Antitype is now come . 1. Now in Gospel-times there is no Ceremonial Uncleanness of Persons ; and therefore in that respect no Holiness of Persons . The Leper was unclean , and he that touch'd a dead Corps was unclean , &c. Swines Flesh was unclean , and many other Beasts , that are not so now . The First-born was holy then , but not so now . 2. There was Pollution or Uncleanness of Places ; the House of a Leper was unclean , and his Garments unclean . So there was Holiness of Places , the Sanctuary was holy , the Temple was holy , which were either by external Consecration , or typically so : But now there is no Place so unclean nor holy . In Gospel-times there 's no such Consecration of Places , Persons or Things . 3. Vessels were unclean , and Vessels were holy , but not so under this Dispensation . 4. All the whole House of Israel was holy by way of Legal Separation , or Consecration to the Lord , tho they were wicked Persons in respect of Spiritual Sanctification ; but no Member of the Gospel-Church that is a false Professor , is accounted holy , or called holy by the Lord , holy now , because not allowed by the Gospel to be a Member . They are not consecrated to the Lord , or set apart as Members of a Congregational Church under the Gospel , tho such were , if Israelites , and of the Jewish Church , called holy by the Lord. Then these things being so , as indeed and in truth it is acknowledged to be , and that by our Godly Brethren , whether Presbyterians or Independants , what is become of your Exposition of this Text ? You say , little Children are unclean by reason of natural Corruption , but by God's Covenant and washing with Water , &c. they shall be clean . Answ . 1. True , all that are born of Women are spiritually polluted ; and no doubt but such Infants that die , who are saved , God doth , through the Blood of Christ , sanctify them in some mysterious way not known to us , but not by Baptism . Prove that Baptism washes away Sin either in old or young if you can ; Who dares to affirm that , when Peter saith Baptism washeth not away Sin , or the spiritual Filthiness of the Flesh ? 1 Pet. 3. 21. 2. If God in a Covenant-way by Baptism washeth away the Uncleanness of your Infants , then they were not holy or clean by being born of believing Parents ; and if holy because they are their Seed , then no need of Baptism to wash them . 3. And how come they to lose that Holiness afterwards , or is it only the Defilement or Uncleanness of Actual Sin that lies upon your Children who are polluted , when grown up ? for if Baptism washes away any Corruption of Sin in your Infants , 't is Original Corruption ; and doth that return again to them afterwards , so as to be charged upon them ? All Sin in true sanctified Persons by Faith in Christ's Blood is washed away , and pardoned , as touching the Guilt and Filth thereof , and shall never so return as to be charged upon them to their Condemnation . Is it thus with your baptized Infants in respect of Original Sin ? Speak , Sir , your Mind freely the next time ; for , God willing , I shall be ready for you . O when will you cease to corrupt the Word of God by your Tradition ! You say , Mr. Tombs saith , If Children are Members of the visible Church , they ought to be baptized . I do not remember Mr. Tombs saith so , and if they are Members of the visible Church before baptized , they cannot be made Members by Baptism . 'T is absurd to say to a Man , Come into this House ; or to say , Bring such a Child into the House , that is in it before . For Baptism , say you , is the Door through which we come into the Church of God : Those that say they are not Members of the Church of God , ought , you say , to shew us a plain Scripture for their casting out , if they can , of one Church since Adam until this latter Age , of which little Children were Members , &c. And again , you say , if they were cast out , how comes it to pass that there is not one word in Scripture mentioned of it ? call for a Scripture from those that would shake your Faith concerning this Prerogative . Answ . 1. I have answered this already . We say and prove that Infants were never received at all into the Gospel-Church , therefore cannot be said to be cast out of it . 2. We deny what you affirm without any Proof , viz. That Infants were always Members of the Visible Church since Adam : Prove , if you can , they were received as Members before that Typical Church-state which was constituted in Abraham's Family . 3. The First-born of Israel were holy , the Priests Sons had a right to the Ministery , or Priesthood ; shew when they were cast out , and lost both those Prerogatives : and that very way you must take to answer will serve to answer your self in respect of Infants Church-Membership : The Answer must be this , the National Church , and Church-Membership , and Priesthood of the Jews are dissolved , and taken away , and thereby all those external Rites and Prerogatives the Jewish Children had , are gone . 4. These were as Legacies left in the old Will , in the old Testament : but there is a new Will made , or Christ hath made his last Will and Testament , and in this his last Will and Testament , none of these external Rites or Prerogatives ( as you call them ) are left to Infants . Sir , there is no need in a new Will , in the last Will and Testament , to mention Negatives , that is not usual ; not what is not left , but only in the Affirmative , what is left : therefore in vain is this Flourish , it will do your People , who are shaken in their Belief of your Tradition , no good . 5. You bid them call for a Scripture from those that oppose their Practice in the Negative , i. e. that forbid Infants Church-Membership , or speak where they were cast out . O how dangerous is your Doctrine ! May not the Papists say to them also , Where do you read holy Water and holy Garments are forbid ? Moses commanded the People to be sprinkled with Water , and many other Rites that were among the Jews . We say the Papists call for Scripture where those things are forbid which they have among them , or when God cast them out of the Church ? What Human Tradition may not be let into the Church at this Door ? You say , the unbelieving Jews would have stumbled if Paul had cast out their Children from the Church , and put them in the same Condition as the Children of Infidels . Answ . 'T is your mistake , he told them plainly , that the Children of the Flesh were not the Children of God , i. e. of the Promise , or of the true Gospel-Church , as such , Rom. 9. 5 , 6 , 7. yet they stumbled not ; nay , shewed them they and their Children had no external Privileges above the Gentiles , and that Circumcision availed them nothing ; and yet the believing Jews stumbled not at his Doctrine . Sir , no doubt when the Jews are called they will not be of your mind , to plead the old Covenant-right of their Children , being Members , as such . You say , That we judg the Adult holy , because they are separated unto the Lord in a Profession of Holiness , altho it be too often an Hypocritical Profession , and shall we not ( say you ) judg the Children of the Faithful to be holy whom God so called ? &c. Answ . 1. God called the whole House of Israel holy , because he separated them to himself , both Parents and Children , in a legal Church-state , whether the Parents were Believers , or faithful Persons , or real Saints , or not ; but God in the Gospel hath separated none to be Members of the Gospel-Church , but such that are Adult Persons , Believers in ●ued with real Holiness . There is , I tell you again , no Fleshly Relative Federal Holiness under the Dispensation of the Gospel spoken of , disprove it if you can . 2. As to the Holiness of Infants born in lawful Wedlock , they are by the Lord called holy , or a Godly Seed , Mal. 2. 15. And did he make one ? ( i. e. one Wife ) yet he had the residue of the Spirit ; and wherefore one ? that he might seek a Godly Seed , that is , a godly or holy Seed by Legitimation ; whether the Man or the Woman joined together in holy Matrimony , are Believers or Unbelievers , their Seed is a godly or holy Seed in this respect ; and not only the Seed of the Faithful , as you intimate , but the Seed of Unbelievers also , and so not a Federal or Spiritual Holiness , as you would have it . The Seed born to the Faithful , say you , in lawful Wedlock are a godly and holy Seed ; God calleth such his Children that were born to them , Ezek. 16. 20 , 21. As it was formerly , even so it is under the New Testament , those that are separated unto the Lord by Baptism are called a holy Nation . Answ . It follows then by your Argument that the Children of Unbelievers born in lawful Wedlock are not a holy Seed , that is , they are Bastards or Cast-aways ; but you must first prove their Marriage unlawful , and the Holiness here mentioned such you speak of , before you carry this Point . 2. All the Children of the whole House of Israel were typically and federally holy then in that National Church : you confound typical federal Holiness , and Matrimonial Holiness together , which are quite remote in their nature . 3. We say all Believers baptized under the Gospel are spiritually holy , and are called , 1 Pet. 2. 7. a holy Nation , a Royal Priesthood ; but this holy Nation consisteth of none but Adult Persons that believe , who are called lively Stones building up a spiritual House , 1 Pet. 2. 5 , 6. not a National Church consisting of Parents and their Fleshly Seed , as such , as under the Law. But if for Argument-sake we should grant all that were in the Gospel-times received as Members in the visible Church , should be called holy in Charity from that Profession they made , yet this will do you no good , until by God's Ordination you can prove that the Infants of Believers were received as Members into the Church in Gospel-times , as they were into the National Church of the Jews under the Law. You say , that Paul calleth the Christians in his Epistles to the Churches of the Gentiles , Saints , Rom. 1. 7. a Cor. 1. 1. because they were separated by Covenant , and the Obligation of Baptism to be the Lord's ; and not only the believing Parents , but the Children also are Saints : and for this you cite this Text , 1 Cor. 7. 14. But now are they holy . Answ . Prove that the Infants of Believers were comprehended amongst the Saints Paul wrote unto , and that they were Church-Members ; we utterly deny it , and must People believe it on your bare Testimony ? In whose Authority and Power then must stand their Faith in this matter ? Sir , you bring the Text in Controversy only to prove your Assertion . Is this to act like a wise and learned Man ? If the Holiness in the Text renders Infants to be Saints , prove your Exposition from some other Scripture , which if you cannot do , give up the Point , and confess your Mistake and Ignorance ; for no Scripture is of any private Interpretation , i. e. but that it may be confirmed by some other place or places of sacred Scripture . And now because Mr. Burkitt , a learned Pedo-baptist , in his late Book for Infant-Baptism , argues from this Text as you do , and I have fully in answering him answered you both , I shall here repeat his Arguments , and my Reply : he says , Paul in these words answers the Corinthians Scruple ; you say the Apostle in these words answers a Question proposed by the believing Corinthians , viz. Whether such as had Heathen and Infidel Wives ought to put them away with their Children , as in the days of Ezra ? The Apostle resolves them that they ought not : For , saith he , the unbelieving Wife is sanctified by the believing Husband . How sanctified ? Not in her Name , but in her Use , says Mr. Burkitt , so as that they might lawfully cohabit and converse together . And for your Children they are holy , not with an Inherent , Internal , Personal Holiness ; for the holiest Man-child is born in Sin , and by Nature a Child of Wrath ; but with an External , Relative , Federal Holiness , they are not common and unclean , like the Children of Infidels , but fit to be partakers of the Privileges of the Church , which the Children of Infidels are not . Thus Mr. Barkitt . Now I answer , as I have answered him , you can't be ignorant , but that you know well enough this Text hath been fully opened by divers learned Men as well Pedobaptists as Anti-pedobaptists , who prove the Holiness here spoken of , is no such External Relative Federal Holiness you dream of . In the first place , you speak right , it was about that very matter that the Corinthians wrote to St. Paul , viz. Whether the believing Husband might live or cohabit with the unbelieving Wife ? &c. So that the Scope and Coherence of the Text opens the matter , and shews what Holiness 't is the Apostle intends , viz. a Matrimonial Holiness ; for should he make their Marriage void , their Children would be unclean or illegitimate , i. e. Bastards : for tho 〈◊〉 true , the case was not as Mr. Burkitt says concerning Men and Whores , but about Husbands and Wives , yet he honestly says it was about the Lawfulness of their Marriage , as in Ezra's time , when some were commanded to put their Wives away , because their Marriage was unlawful . Now such , say we , as is the Sanctification or Holiness of the unbelieving Wife or Husband , is the Sanctification or Holiness of the 〈◊〉 , and that Mr. Burkitt grants to be a Matrimonial Sanctification , so as that they might lawfully cohabit together a Man and Wife . And indeed if the Children had from hence an External Relative Federal Holiness , it would follow also that the unbelieving Husband and Wife had such an External Relative Federal Holiness likewise , and that would open the same Door to baptize the unbelieving Husband or Wife . For may not another Person argue thus , The unbelieving Husband is holy or sanctified by the believing Wife , and therefore by virtue of her Faith may and ought to be baptized ? Mr. Burkitt reads [ to ] the believing Husband , and indeed I find the Greek word is elsewhere so rendred . Let us consider how the Apostle speaks , viz. with respect to a thing present or past , therefore he useth the Preterperfect Tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath been sanctified : Yea in probability he speaks of Sanctification even when both were Unbelievers , or Infidels , for he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrice in the Preterperfect Tense , and he mentions the Unbeliever distinctly , but the Believer without the Expression of his Faith , under the Title of Husband or Wife , and saith your Children in Discrimination , with Difference , as well those they had before one was a Believer , as since ; and if so , then the Children born to them whilst both were Unbelievers , were as holy as such born after one became a Believer , and what Holiness was in the Children then think you ? even no other than what is in all Children born in lawful Wedlock , whether their Parents are Believers or Unbelievers . And this sense is the more confirmed in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctification is the same with Chastity , 1 Thess . 4. 7. so that the sense is , the unbelieving Husband is sanctified to his Wife , that is lawfully or chastly used as a Husband , without Fornication in respect of his own Wife , whether Believer or Unbeliever , and therefore not to be refused . And this sense only serves for the Apostle's purpose . The Words are a Reason why they might lawfully live together ; the Reason must be taken from that which was not contingent but certain . Therefore let them live together , for tho one be an Unbeliever , yet Marriage continues still , they are Husband and Wife , and sanctified to each other in respect of their chast Enjoyment of each other , and it is no Sin in them to company together , notwithstanding the Unbelief of one Party : for Marriage is honourable among all , even Unbelievers , and the Bed undefiled , Heb. 13. 4. and Holiness and Honour are Terms ( as one observes ) of like sense in this matter , 1 Thess . 4 7. Now this being granted , which indeed must of necessity , then the Uncleanness must be understood of Bastardy , and the Holiness of Legitimation , as Mat. 2. 15. for no other Holiness necessarily follows to their Children , in that their Parents Marriage is lawful : See the Apostle's Conclusion , Else were your Children unclean ; you leave out [ Else ] for you mention Children as another Doubt which was in the Corinthians about them , which cannot be gathered from the Text nor Scope of it ; but [ else ] were your Children unclean , is brought in a an Argument to prove that which he saith last , as the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shews ; for the terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere are Argumentative as much as Quoniam , because th●n used . So 1 Cor. 15. 14. 29. Rom. 11. 16. to prove that which went before ; and here the Argument is ab absurdo , from an Absurdity which would follow if the thing to be proved were not granted ; and the Speech must needs be Elliptick , and somewhat is to be repeated to make the Speech full ; as when 't is said , Rom. 11. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make up the sense , you must add , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of Work ; and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for if the unbelieving Husband hath not been sanctified to his Wife , your Children , &c. So that this Argument of the Apostle is entire , viz. If the unbelieving Husband were not sanctified by the Wife , then were your Children unclean ; but they are not unclean ; Ergo , the unbelieving Husband is sanctified to the Wise . Now the Major of the Syllogism is a Contradiction , the Sequel of it were not true if this Proposition were not true : All the Children of those , whereof the one is not sanctified to the other , are unclean . Now if the Sanctification be here meant of a Matrimonial Sanctification , as I have proved it must , and the Uncleanness be meant of Federal Uncleanness , so as to exclude them out of the Covenant , whether of saving Grace , or Church-Privileges , the Proposition were most false , since the Children of Parents , whereof one was not Matrimonially sanctified to the other , but came together unchastly , as Pharez and Sarah , Judah and Tamar , Jepthah of Gilead , and many others were within the Covenant of saving Grace and Church-Privileges : Therefore to make the Proposition true ( without which , the Apostle speaks that which is most false ) it must be understood of Uncleanness by Bastardy ; for it 's true of no other Uncleanness ; that all Children of those Parents , whereof the one is not sanctified to the other , are unclean , but now are they holy : The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but now , is not an Adverb of Time here , as Beza rightly speaks , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere : So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but [ now ] is a Particle of Reasoning used in the Assumption of Arguments , which shews it is the Assumption of the Apostle's Argument , and therefore it must be understood of Holiness opposite to the Uncleanness mentioned ; but that being no other than Bastardy , the Holiness can be meant of no other than Legitimation . Nor is this any more an unlikely Sense , sith Bastards were reckoned among unclean Persons , Deut. 23. 2. and the Apostle's Expression is allusive to the Jewish Speaking and Estimation , and why it should be thought strange that Holy should signify Legitimation I know not , whenas Mal. 2. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Seed of God , is rendered by some Pedo-baptists a Holy Seed , which were such Children ( you can't deny ) born in lawful Marriage . And that we are not alone touching this sense of the Words and Matter , pray take the Testimony of divers Learned Men , who yet held Infant-Baptism , but found this Text remote to the business of proving it . Jerom , as I find him quoted by a Learned Man , saith , because of God's Appointment Marriage is holy . See Chamier , who says , Sic Ambrosium , Thomam , Anselmum exposuisse , & tum Suarez appellat literalem sensum That Ambrose , Thomas , Anselm so expounded it , and this Suarez calls the literal sense . Melancthon in his Commentary upon this place saith thus , Therefore Paul answers , that the Marriages are not to be pulled asunder for their unlike Opinions of God. The impious Person does not cast away the other : And for Comfort , he adds as a Reason , the unbelieving Husband is sanctified by the believing Wife . Meat is sanctified ; for that which is holy in use , is granted to Believers by God : things prohibited under the Law , as Swines Flesh , and a Woman in her Pollution , were called unclean . The Connexion of the Argument is this , If the use of Marriage should not please God , your Children would be Bastards , and so unclean ; but your Children are not Bastards , therefore the use of Marriage pleaseth God : and how Bastards were unclean in a peculiar matter , the Law shews , Deut. — . Thus far Melancthon gives the same sense , as Chamier observes . Musculus in his Comment on the place , confesseth that he had formerly abused this place against the Anabaptists . Camera on the place saith , [ For the unbelieving Husband hath been sanctified ] an unusual change of the Tense , that is , sanctified in the lawful use of Marriage : for without this , saith he , it would be that their Children should be unclean , that is , infamous , and not legitimate ; whoso are holy ( that is , during the Marriage ) are without all Blot or Ignominy . Erasmus upon the place saith thus , Infants born of such Parents , as one being a Christian , the other not , are legitimately holy ; for the Conversion of either Husband or Wife doth not dissolve the Marriage which was made when both were in Unbelief . Nay , I find a very learned Divine to affirm , that the Antients expounded this place no otherwise . None , saith he , that ever I met with expounded it of Federal Holiness , till the Controversy of the Anabaptists in Germany arose . And since Mr. Burkitt is so ingenuous as to confess , that the unbelieving Husband is sanctified in respect of Conjugal Relation to the Wife in a way of Marriage , in which so far he agrees with those Learned Men ; this being so , how comes he to assert 't is Federal Holiness that is said to be in the Children ? And by what we say , it appears , it is not a racking of the Scripture o maintain a private Opinion ; and tho the word [ holy ] refers here to what we affirm with others , yet the Apostle speaks truly ; tho it is granted the Children of Heathens born in lawful Wedlock , are no more Bastards than the Children of Christians For if the Marriage were made voi● , it would render their Children to be unclean , or base born . And what tho the Greek word does signify in so many places , as Mr. Burkitt saith , spiritual Sanctification and Separation to God ; yet shew us , say I , where it signifies External , Relative , Federal Holiness in the New Testament : yet as one observes , the word is not bound up to that sense as he seems to intimate ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for Castimoni●m ser●● , as Stephanus in his Thesaurus observes out of Demosthenes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where a Priest of Bacchus speaks thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am holy and pure from the Company of Man : and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chast , to be chast , to make chast , Chastity , coming from the same Root with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy , whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reverence , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to admire , as Grammarians conceive , are used for Holiness very frequently , both in Scripture and in all sorts of Greek Writers : So that what he says as to the Signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy , that it cannot be taken for [ legitimate ] is fully cleared , and we justified from the Pedo-baptists unjust Accusation , viz. that we wrested the word to favour our private Opinion . And now to conclude ; But if it doth signify Holy , as you and your Brethren say , why might not the Children of such as the Apostle speaks of , be said to be holy , as well as the Infidel or unbelieving Wife is said to be sanctified ? What is the difference between holy and sanctified ? Mr. Owen says , If the Children of the Faithful are not Members of the Church of God , then they are Members of the Kingdom of Satan , who is the Prince of this World : If they are without the Church , what hopes of Salvation have they ? there is no Salvation out of the Church , Rom. 9. 4. Answ . 1. I hope my Antagonist is a Protestant ; but I must assure my Reader , he here maintains a Popish Doctrine , which all our worthy Protestant Divines have protested against . How ! is there no Salvation out of the Visible Church ? God forbid . I doubt not but there are many gracious Persons who shall be certainly saved , and who do truly believe in Christ , that are not Members of any true Gospel Church . Will you exclude all from Salvation that are not Members of your Church ? I cannot think you own the Church of England to be a true Gospel-Church , and will you exclude all that are of that Communion from the Kingdom of Heaven ? 2. But as to Infants , they are born Children of Wrath , and actually in Satan's Kingdom , till God is pleased to sanctify them ; and those who die in Infancy that are saved , no doubt he doth sanctify their unclean Nature , but not such as live and remain in Satan's Kingdom , until they are regenerated by the Word and Spirit of God , after they are grown up to Understanding . 3. Therefore some Infants may be Members of the Invisiole Church , or Mystical Body of Christ , ( tho not Members of the Visible Church ) and of this sort there may be among the Children of Unbelievers , as well as among the Children of Believers ; for the Election of Grace runs not only to the Seed of the Faithful , say what you please , as I said before . 4. Therefore you do not well to call Children Dogs , if they are not in the Pale of the Visible Church . You say , the Promises are the Inheritance of the Church , not to those that are without ; and therefore , say you , if the Children be without , they are among Dogs , and what Promise belongs to them ? Rev. 22. 15. and where there is no Promise , there is no hope of Salvation , &c. Answ . 1. I answer , the Promise runs to Christ , and all that the Father hath given him , but we do not know who they are until they believe . 2. The Promises are not the Inheritance of all that are Members of the Visible Church , for they may not belong to some that are in it , and they may belong to some others that are not in it . You darken Counsel with Words without Knowledg . For , ( 1. ) You distinguish not between the Visible and Invisible Church . ( 2. ) Also you distinguish not between who are the Lord 's decretively , and who are his actually . ( 3. ) Moreover , you distinguish not between external Privileges , and true internal spiritual Privileges . No external Privileges , or outward Church-Membership gives any Man a Right to Salvation , nor puts him under the Promise thereof . 3. There is hope and ground of hope touching the Salvation of dying Infants , tho they are not in Gospel-times of the Visible Church ; because Christ saith , of such belongs the Kingdom of Heaven . But pray , Sir , take heed of what you say : You cannot prove that our blessed Saviour spake those words only with reference to the Children of Believers . I know no cause why unbelieving Parents should doubt of the Salvation of their dying Infants . They may ( so far as I see ) have as much ground to hope God's Election may reach their dying Infants , as any Believer can have it may reach to theirs . What if I should exercise so much Charity as to hope that God hath comprehended in his electing Love all the dying Infants both of Believers and Unbelievers , and that through the Blood and Merits of Christ they are sanctified , and shall be all saved ? My Opinion , were it so , could not justly be condemned by any ; but I say secret things belong to God , and I shall forbear to pass any Judgment in the case , but leave it to God ; but I am sure no Child shall be damned for the Parent 's Fault . Can Parents by baptizing their Infants save them ? Or are they Dogs , and must be damned if their Parents baptize them not , and dare not do it because Christ hath not commanded them to baptize them ? 4. Sir , what if a Man and his Wife when they were both vile and ungodly People , as bad as any that live on Earth , should beget many Children , and afterwards they both believe and become good Christians , is the State of those Children begotten when they believed good , and they holy ? and are the Children they had when they were vile and wicked Persons , bad , nay so bad as they are to be counted Dogs ? O that God would open your Eves ! Nay , if it were as you intimate , it may be queried , Whether it be not a sinful , a wicked , and an unlawful thing for two ungodly , unbelieving , unfaithful Persons to marry , since they can beget no Children but such as you call Dogs ; for you will not say their Children are holy , or ought to be baptized , nor are in the Pale of the Church . But to conclude with this Chapter ; let me speak a word to you that are Believers , and also a word to you that are Unbelievers , and I shall pass to the next Argument . 1. To you that are Believers and have Children ; if they are holy and Heirs of Heaven , as they are begotten and born of your Bodies , as Mr. Owen , and other Pedobaptists assert , then you need not trouble your Thoughts about your dying Infants , tho they are not baptized ; for 't is not Baptism makes them holy , by Mr. Owen's Concession , but because they are your Children ; 't is by your Faith they are holy , as he blindly supposes . 2. And since Baptism doth not belong to them , Christ no where having commanded you to baptize them , nor can it add any thing to their Salvation ; I charge you in the Fear of God baptize them not . 3. But do not believe Mr. Owen , nor any other Man in what he says , unless he can prove it from God's Word . I tell you from Christ's own Words you have ground of hope touching the State of your dying Infants , but not because they are your Children , but because of such belongs the Kingdom of Heaven , and they may be in God's eternal Election of Grace : For , as Dr. Taylor saith , and I mentioned before , God may have many ways to apply the Blood of Christ to save and sanctify dying Infants , which we know not of ; but we are not any more required to haptize them , or to give them one Sacrament , than we are required to give them the other , viz. the Lord's-Supper ; and this he will one day know to be a Truth , tho now he sees it not . O! saith Mr. Owen , cast them not out from the Church of God , out of the Covenant of Salvation ; they are your dear Children , Children of your Bodies , of your Vows . O , shew them the Mercy of God! the Church of God is willing to receive them : O rent them not from the Mystical Body , of which they are Members . See pag. — Answ . You Godly Parents take heed what Doctrine you receive , you cannot cast your Infants out of the Invisible and Mystical Body of Christ , if they are in it , nor cast them out of the Covenant of Salvation : No , no , that 's not in the Power of Mortals : We cannot receive them or bring them into the Covenant of Salvation , nor make them Members of Christ's Invisible and Mystical Body . None can do that but God himself , Christ himself ; 't is preposterous Stuff , strange Doctrine this poor Man troubles you with . Good Men may in some things be blinded and misled : Try his Doctrine , search the Scriptures , take nothing upon trust without trial . As to your bringing of your Children into the Visible Church , so as to be Members thereof , and to have right to the holy Sacraments , they must come in at the Door of Regeneration , not by Generation ; even at the same Door you came in at if you are true Members thereof : and O therefore pray for your Children , they are dear to you , bring them up in the Fear of God , command them to seek after the Knowledg of their Natural State , and to know and believe in Jesus Christ , and set them a good Example . I know not what better Counsel to give you concerning your Children . Secondly , To you that are Unbelievers who have Children . Do not fear the State of those dear Babes of yours that die in Infancy , you have no cause to doubt of their Happiness , but your Children may be saved that die in their Infancy , as well as the Infants of faithful and godly Parents . Also the Infants of Godly People are no more holy than yours , if your Marriage was good and lawful ; for Marriage is honourable in all ; it belongs to Unbelievers , and is God's holy Ordinance to them as well as 't is to Believers . But O let it be your Care and chief Business to get true Faith in Jesus Christ ; for Matrimonial Sanctification in your selves , or the Holiness of Legitimation in your Children will add nothing to yours or their Salvation ; but till you and your Off-spring do believe and are spiritually holy , and sanctified by the Blood of Christ , through Faith of the Operation of God , neither you nor they have any right to the Sign , which is Baptism : for as we deny the Infants of Believers , as such , have any right to Baptism , so be sure your Children have no right thereto ; yet the Promise is to you and your Children , or Off-spring , whenever the Lord is pleased to call either you or your Children by the preaching of the Word , &c. CHAP. X. Proving , in Opposition to what Mr. James Owen saith , that Children have no right to be baptized , altho Christ blessed them . MR. Owen quotes Mark 10. 13 , 14 , 15 , 16. And 〈◊〉 brought little Children to him , that he should touch them , that he would put his Hand upon them , and pray . Mat. 19. 13. And his Disciples rebuked those that brought them ; but when Jesus saw it , he was displeased , and said , Suffer little Children to come unto me , and forbid them not , for of such is the Kingdom of Heaven , &c. Saith Mr. Owen , Let us consider in this remarkable Scripture who were those that were brought to the Lord Jesus ; the Text says they were little Children , suchas were taken up in Arms , as we translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore , saith he , it being evident that those Children brought , as it is probable , by the Godly Parents unto Christ , were very little , they themselves were not of Age to come unto him , nor profess Faith in him . 2. Why were they brought to Christ ? that he should put his Hands on them and pray . They that brought them to Christ did believe they could receive a Blessing by laying of Hands , and Prayers of Christ ; altho the little Children understood not at present what Christ had done to them . As , saith he , Parents brought their Children to ●hrist to bless them , so do we bring them to Christ by Baptism to receive a Blessing . Why cannot they receive a Blessing from him now , as in the days of his Flesh ? Are his Bowels straitned towards them ? Answ . What doth this prove touching the Lawfulness of Infant-Baptism ? we acknowledg and readily grant that they were little Children that were brought to Christ , and that he 〈◊〉 his Hands upon them , and blessed them ; but is this a Warrant for us to Baptize our little Children ? You say As those Parents brought their Children to Christ to bless them , so do you bring them to Christ by Baptism . Answ. And with shame you may speak it , unless you had Authority to Christ so to do : Who hath required this thing 〈◊〉 our Hands ? May you not , as the Ancient Fathers did , by the s●me Argument bring little Children to the Lord Je●us by bringing them to the holy Sacrament of the Lord's ●upper ? Also you have as much ground from God's Word to do that , as to bring them to the Sacrament of Baptism No doubt they were brought to Christ to be healed of some Bodily Distemper , for the Lord blessed and healed Diseases by laying his Hand on the Sick ; and we all know that they are capable of that Blessing , 〈◊〉 not of the holy Sacraments , which al●ne belong to Adult Persons that believe , and are able to examine themselves . True , Christ's Bowels are not straitn●d now he is in Heavan to young or old , but what o● th●… Wisdom did not lead him to baptize little Children , , and he knows how to let out his Bowels towards them without your reaching him . Will you direct the Almighty , or have Christ to bless an Human Invention ? Were i● his Appointment he would no doubt bless it to little Children , but that you will never be able to prove ; and it argues you have a bad Ca●se in hand , in that you make use of such Childish Arguments to prove it ; and bring Texts so remote from the Business . You say , Christ prayed for them whom the Father had given him , John 17. 9. and if the Children of the Faithful not of the World , but are Christ's , we should suffer them to come to him , and receive his Mark which is Baptism . Answ . 1. Are all the Infants of Believers given unto Christ , and so not of this World ? Do you believe it ? Sir , all that the Father hath given to Christ , shall come unto him , and every Soul of them shall be saved . Now do all the Children of the Faithful come to Christ , and shall they all be saved ? or are you not to be rebuked and sharply reproved for what you write , to blind the Eyes , and deceive the Children of the Faithful , to make them think their State is good and safe , when perhaps they are in the Gall of Bitterness , and Bond of Iniquity ? Had not Abraham an Ishmael , Isaac an Esau , and David an Absalom ? O , and what ungodly Persons do daily still proceed from the Loins of Godly Parents ! And how gracious do many Children of wicked Parents prove when grown up ! 2. You know not whether these little Children were the Children of Godly Parents or not , nor who they were that brought them to Christ ; their Parents might be ungodly as far as we know , and yet some of their Relations , Kindred , or Neighbours might believe that Christ would bless them , and heal them ; therefore they might bring them to Christ . 3. You say Baptism is Christ's Mark ; but I have shewed the foolishness of that Assertion : Baptism is not distinguishing Mark that God's Children have on them , but his Mark and Seal is his holy Spirit , and his holy Nature or Image stampt upon the Soul. 4. You say , that Christ was very angry with his Disciples for forbidding little Children to come unto him . Reply . From hence we may gather , it was not the Command of their Master that they should be baptized , or come that way unto him ; for if it had , besure the faithful Disciples of our Lord would not have once attempted to forbid them to be brought to Christ . Moreover , it is thought the Reason why the Disciples forbid them to bring little Children to our blessed Lord , might be , left by their crying they might disturb him , for that we see little Children in a Croud of People are subject to do . But you insist to shew what great Bowels Christ manifested to these little Children , and fain would have it , because he knew they were in God's Covenant , &c. Answ . By this you seem to intimate , that all Infants are in Covenant with God ; for , I say again , you cannot prove that these little Children were Children of faithful and holy Persons . However I will add here what I have said in Answer to Mr. Burkitt on this Argument , to which , or any other of my Answers he hath not attempted to give any Reply ; but , as I am inform'd , is resolved to let it rest in silence , and write no more on the Subject . Take his Argument from this Text , which is in substance the same that you further insist on about Christ's Bowels and Love to those little Children . If Infants , saith he , be capable of Christ's Blessing on Earth , and of his Presence in Heaven ; if they be Subjects of his Kingdom of Grace , and Heirs of his Kingdom of Glory ; then they have an undoubted right to the Privilege of Subjects , among which the Seal of the Covenant is not the least . Answ . 1. We answer , and argue thus to the first part of the Proposition , viz. In many of the Jews and others who were ungodly Persons , were capable of Christ's Blessings , i. e. of being healed of their Bodily Diseases , they were Subjects of Baptism : Is this sound arguing ? What farther Blessing Christ vouchsafed to Infants , when he laid his Hands upon them , we know not , for that was the way Christ took oftentimes in the healing the Sick , and so blessed many Persons that never were baptized , as we read of . 2. We ( as I have before told you ) do deny Infants are Subjects of the Visible Church ; therefore if by the Kingdom of Grace any intend not that , they beat the Air : Alas ! such ●o arguing beg , and prove not ; besides , it doth not follow , I say again , tho Infants may be Heirs of the Kingdom of Glory therefore they have an undoubted right to the Privileges of the Subjects of God's Church ; for then it would follow they have right to one Privilege as well as to another , and are to have Fellowship with the Saints and Houshold of God , as well as Baptism . Mr. Burkitt argues further thus , viz. Those whom Christ invites to him , and are received by him , his Ministers may not refuse , nor put from them : But Infant ●re by Christ invited to him , and were received by him , therefore the Ministers of Christ may not , ought not , durst not refuse them into Communion with them . Take my Answer . Answ . 1. Christ invited Multitudes to come unto him , and he received them so far as to feed them with Barley-Loaves and Fishes , and to the Blessing of healing them of their Bodily Distempers : But may his Ministers therefore receive all such into their Communion ? 2. In the days of Christ when he was upon Earth , there were many who are said to come unto him , whom he might receive into his Presence and Company , yet his Ministers might not baptize them , nor receive them into their spiritual Communion ; nor indeed you dare not so receive infants , I mean into your Communion of the Lord's-Supper . We read of some Pharisees and Lawyers that came to Christ , and he received them into his Company , who , it appears , came to tempt him . Also the Sadduces are said to come unto him , who said there was no Resurrection ; may Christ's Ministers baptize such , and receive them into their Communion ? Therefore in Opposition to what Mr. Burkitt says in his Book , I affirm , there were then other ordinary ways of coming to Christ than by Admission into his Church : Christ invited the worst of Sinners unto him , who nevertheless did not receive him . Therefore there are some who must be excluded whom Jesus Christ graciously inviteth . Mr. Burkitt's Appeal for Proof of this Argument to St. Mark 10. 3. Suffer little Children to come unto me , for of such is the Kingdom of Heaven , doth not his Business ; they do not belong to the Kingdom of Grace , i. e. the Church ; for if they did belong to that , or were of the Visible Church , as such , then he need not by Baptism make them belong to it . If Christ owns them Subjects or Members of his Visible Church , then Pedo-baptists need not add them thereto by Baptism : For if , as they are the Seed of Believers , they are already ( fide foederis ) not only in Covenant with God , but also belong unto his Kingdom or Church upon Earth , all the World may see that Mr. Burkitt goes about to give them that very Right or Privilege which they had before and without Baptism . Doth Christ ( saith he ) take Children into his Arms , and shall his Church cast them out of her Imbraces ? Answ . May I not argue thus , i. e. Doth Christ receive all Persons into his Arms of Mercy , to heal their Bodily Distempers , of which perhaps some were wicked and ungodly ? And shall the Church refuse to receive all such into her Imbraces ? Besides , all those pretended Consequences make no more for Infants to be baptized , than for their receiving the Lord's-Supper , and all other Privileges that belong as well as Baptism to Adult Persons who believe or are Disciples . Does Christ , says he , own them for Subjects in his Kingdom , and shall we allow them no better standing than in the Devil's Kingdom ? Answ . Does Christ own Infants to be Subjects of his Kingdom , and yet did not baptize them ? ( for that he did not ) and shall we attempt to baptize them , as if we were wiser than he ? I must again turn the Edg of the Sword upon this Man : If little Children were brought to Christ and he did not baptize them , then we must not ; But little Children were brought to Christ and he did not baptize them , therefore we must not . Here is both Truth and Reason in this Argument , as Dr. Taylor confesseth , but none of either in his . It is confessed by Mr. Burkitt himself , That Christ did not baptize those Infants that came to him , and whom he took in his Arms and blessed , because with his own Hands he baptized none at all , John 4. 1 , 2. Therefore since Christ who was God , foresaw what Contention would arise about the baptizing of Infants , had it been his Will they should be baptized , would he not at this time put the Matter out of doubt , and have baptized them , or have given Command to his Disciples so to have done ? If therefore Infants be in so good a Condition as he says , i. e. Subjects of Christ's Kingdom of Grace , let us let them alone , for we cannot by baptizing them put them into a better State than they are , without any Warrant from Christ ; and by baptizing them not , we cannot put them into any worser State or Standing than they are in without it . Many Pedo-baptists are angry with us , because we say we know not but that the Children of . Unbelievers and Infidels may be in a good Condition as well as Children of Believers , tho we deny not but that the Children of Believers have a greater Advantage than the Children of Unbelievers namely , by the Prayers , good Education , and the good Example of their Parents , &c. But saith Mr. Burkitt , Can any wise or good Man believe , that our Saviour would speak such favourable words of Infants , and his outward Gesture manifest so much good Will towards them , only with an Intent to ensnare and deceive us ? doubtless it was to encourage his Ministers to perform all charitable Offices towards them . Answ . 1. He mistakes , our Saviour speaks very little concerning Infants , and that which is said of them was accidentally spoken , being occasioned by those who brought little Children to him , which the Disciples forbad , and from hence he spoke what he did . Moreover , the cause why our Saviour spoke those words , might be more for the sake of Parents , that they might not be afraid touching the Condition of their dying Babes , than to shew any Ordinance belonged to them ; for had it been so , doubtless the Disciples would not have for bad those People to bring little Children to Christ . 'T is therefore an Argument against Infant-Baptism , and not for it , because the Disciples were appointed by their Master to be the Administrators of that Ordinance on such to whom it did of right belong ; and had Infants been the Subjects , would they have forbid People to bring Infants to him ? 2. We therefore may rather conclude , had they been the Subjects of Baptism , Christ , by not hinting any such thing in the least on this occasion , might rather have left us in a Snare , in speaking nothing of it neither here nor at any other time . 3. Therefore Christ speaking so favourably of Infants , and yet baptizing them not , may teach us to judg favourably of them , and do any charitable Office towards them , but not to presume to give them holy Baptism without Christ's Warrant no more than any other Gospel-Ordinance . 'T is no matter what Calvin spoke , 't is no Sin to keep such out of Christ's ( visible ) Fold , whom he has given no Authority to take in : Nor have any People a more charitable Opinion of the State of dying Infants than those stil'd Anabaptists . 4. Those who are capable of some kind of Blessings of Christ , we have shewed , are notwithstanding not capable of Baptism . We read not the Disciples baptized these little Children , nor any else . Object . To this he , as you do , answer , Perhaps they were baptized before : But , says Mr. Burkitt , it doth not follow , that the Apostles did not baptize those Children , because no mention of it : The Scripture no where tells us that the Apostles themselves were baptized ; shall we conclude therefore they were never baptized ? Answ . 'T is no matter whether we read or read not , that the Apostles were baptized , since we find it was Christ's Precept and Practice to baptize Disciples , or such who did believe in him : We read of multitudes of Disciples , that were baptized , and we know the way of Christ was one and the same ; that which was the Duty of one Disciple , as a Disciple , was the Duty of every Disciple . We read but of two or three Churches who broke Bread , or celebrated the Lord's-Supper . Could any Pedo-baptist but shew us a Precept for Infant-Baptism , or but one Example or Precedent where one Infant was baptized , we would not doubt but those little Children might be also , but this they cannot do . And whereas Mr. Barkitt and you say , That there is not the same Reason why Infants should be admitted to eat the Lord's-Supper , as there is for them to be admitted to Baptism . I answer ; We deny it utterly . What tho the one be a Sacrament of Initiation , and the other of Confirmation ? Yet pray observe , that Repentance and Faith is required of them that are to be baptized , even actual Faith and Repentance , as well as actual Grace and Examination , &c. to discern the Lord's-Body , in those who are to receive the Lord's-Supper . If all that were to be circumcised , had been required to repent and believe as in the case of Admission to Baptism , something had been said , but the contrary appears . Male-Infants , as such , had a right to that , but have no such right to this . You say , Christ did not lay his Hands upon little Children to heal them of Sickness , because the Apostles would not have been so cruel as to hinder them to come to Christ to heal their Distempers , &c. Answ . Is it then greater Cruelty to hinder little Children of the Blessing of being healed of Bodily Diseases , than to hinder them of Convenant-Blessings , Spiritual Blessings ? How absurdly do you argue ! You add also , Christ baptized them not at that time ; for , say you , they were baptized before by John the Baptist , and Christ laid his Hands upon them to bless them ; say you , laying on of Hands followed Baptism , Acts 8. 17. Heb. 6. 2. many of the Anti-pedo baptists own it , for they lay their Hands on those they baptize , you say rebaptize . Answ . We rebaptize none : Rantism is not Baptism , &c. but you should first prove John the Baptist did baptize any Infants , for that you have not done , nor ever can do . We shall see what Proof you have for what you say by and by . As to laying Hands on baptized Believers , the Scriptures you mention prove that an Ordinance of Christ , but not upon Infants ; the Apostles never taught or practised any such thing , tho 't is true 't is a Popish Rite : for as the Baptism of Believers is corrupted and changed to Infants , so laying on of Hands on baptized Believers is corrupted and changed by the false Church to Infants also . You say , The Kingdom of God under the Gospel is made up of Children , and of such that are like to them . Answ . If by the Kingdom of God you mean the visible Church , 't is utterly denied ; when you write again prove it , that the visible Church under the Gospel is made up of Infants , tho we deny not that the Gospel Church is made up of such , who like little Infants are meek , humble and harmless Persons ; in Malice all Believers should be as little Children . CHAP. XI . In Answer to Mr. James Owen's 9th Chapter and sixth Argument ; proving , that Infants ought not to be baptized , although the Gentiles were grafted into the true Olive , when the Jews were broken off ; containing a true Exposition of Rom. 11. 15 , 16 , &c. ROM . 11. 15 , 16 , 17. For if the first Fruit be holy , the Lump is also holy : and if the Root be holy , so are the Branches . And if some of the Branches be broken off , and thou being a wild Olive Tree , wert graffed in amongst them , and with them partakest of the Root and Fatness of the Olive-Tree , &c. In this remarkable Scripture the Apostle , you say , sheweth , 1. That the Jews , while they were God's visible Church , were a holy Nation ; not only the Parents , but the Children also , all the Branches were holy , because the Root was holy ; the Root was Abraham , and others of the Fathers , Rom. 11. 28. Isa . 51. 1 , 2. because they were in Abraham's Covenant , the Parents and the Children were holy , being separated a peculiar People unto God : In this sense they were holy ; because the first Fruit , even Abraham , was holy , the whole Lump also was holy . Abraham believed and received God's Covenant to him and his Seed , being the first Fruit of the Jews : even as the first Fruits offered to the Lord , Levit. 2. 3 , 9 , 10 , 17. so did the Faith of the first Parents sanctify the whole Nation of the Jews , not with true Holiness in the Heart , for many of them were wicked , but with a federal Holiness , because they and their Seed were separated to the Lord in an external Covenant . 2. You say ; They that received the Gospel continued to be holy Branches upon the same holy Root ; they and their Seed were in Abraham's Covenant , even as before , nor one Branch was cut off , neither small or great , until they refused the Lord Jesus , they that were broken off were cut off by reason of Unbelief , Rom. 11. 20. Because of their Unbelief they were broken off ; therefore they that believed in Christ were not cut off , and if they were not cut off , then they were in Union with the Root , as being Partakers of the Fatness of the Root , as before they and their Children were Partakers of their old Privileges , being holy Branches not broken off . The Anti-pedo-baptists do cut off the Branches whom God never cut off , viz. the Seed of the Faithful ; they lop off the fruitful Tree in the Vineyard , and lay the Ax upon the Root , and upon the Branches thereof in a presumptuous manner . 3. You say the Jews refused the Grace of God in the Gospel ; God refused that Nation , not only the Parents but the Children also . God spared not the Natural Branches , but hath broken them off , Rom. 11. 17. not from the invisible Church , of which the unbelieving were not Members . None are Members of the invisible Church saving the Elect. God refused none of the Parents , Rom. 11. 2. 2 Tim. 2. 9. God hath not cast away his People which he foreknew ; the Foundation of God standeth sure : therefore they were cut off through Unbelief from being the visible Church , of the which they and their Children were Members . The Gentiles , were graffed in their room , Rom. 11. 17. they and their Children were broken off , and the Gentiles and their Children shall be graffed in , for they were received into the same Privileges which the Jews had — the same Privileges belong unto them in the same Latitude , for they were graffed into that Root from which the Jews were cut off , &c. Answ . 1. I answer ; you had need be a good Expositor of a Metaphorical Place of Scripture , that ground so great an Argument upon it ; we used to say Metaphors serve for Illustration , but are not Argumentative , they do not prove a Truth , tho they may illustrate it ; therefore 't is strange you build an Institution , an Ordinance , nay a Sacrament , as it is called , upon a Metaphorical place of Scripture . 2. Many things in Metaphorical and Parabolical Scripture run not parallel with that they are brought to illustrate , therefore run not on all four , as Divines observe . 3. We will however examine your pretended Argument from this mysterious place of Scripture . It was well if you had minded what St. Paul speaks in the 25th Verse , For I would not , Brethren , that you should be ignorant of this great Mystery , lest ye should be wise in your own Conceits , &c. But that you are ignorant of this mysterious Text , and Matter contained in it , I doubt not but to make appear , and it is to be feared from thence you are wise in your own Apprehension . But to proceed , if all the Branches , viz. the Children of the whole House of Israel , were holy , then the Children of the unbelieving Jews were holy also , who were of that Lump you speak of ; and if so , why do you argue from hence for the federal Holiness of the Children of Believers ? Sir , under the Law there was a Federal and Typical Holiness , but the Children of Godly Parents now , or the whole Lump , you say , is holy , by reason of the Covenant made with Abraham ; tho not spiritually holy , yet federally holy , because all that were in that external Covenant and Church-state of the Jews were holy . If by Federal Holiness , which was in the Jewish Church , you mean no more than external Church-Membership , not spiritual Holiness and spiritual Privileges , then their Loss by being cut off is not so great as the Apostle intimates , nor is the Fatness of Abraham's Covenant and true Olive so sweet as you elsewhere affirm , nor is it so great a Blessing for the Gentiles to be graffed into such a Root or Olive-Tree that affords no better Oil. What signifies Federal External Holiness without true Spiritual Holiness ? it will do us nor our Children no more good than the same External , Federal or Covenant Holiness did do to the wicked Jews and their Children under the Law , no nor so much neither ; for they had by that external Covenant many Earthly or External Blessings , as they were possessed by that Covenant of the Land of Canaan , and Common-wealth of the Jews , as a National Church ; which external Privileges believing nor unbelieving Gentiles and their Seed have not under the Gospel , therefore that is not true which you affirm , viz. The same Privileges belonging to the Gentiles and their Children , in the same Latitude , for they were graffed into the same Root . Sir , have we Gentiles a Worldly Sanctuary , a holy external Temple , a Land flowing with Milk and Honey , a Political Government and Governours from among our selves as we are a Gospel-Church by God's Ordination , as the Jews had ? Are we under the Promises of heaping up Gold and Silver , and if we are obedient to live in Peace , and to be saved from our external Enemies , for many such like Privileges and Promises the Jews and their Children had under the Law ? The truth is , your External , Federal Holiness , Root and Olive-Tree will-afford but little Fatness either to our selves or Children , considered distinct and apart from Spiritual Blessings and Holiness . What is a simple external Profession good for , without true Grace and a saving Interest in Christ , and Assurance of Eternal Life ? What more doth it serve to do than to blind and deceive the Souls of such external and carnal Professors ? What is an Ordinance without the God of the Ordinance ? What is the Sign without the Thing signified ? What is the Lamp without Oil , or a Cabinet without the Jewel , or a Shell without a Kernel , or the Name of a Christian without the true Nature of a Christian ? You say , The first Parents sanctified the whole Nation of the Jews , not with true Holiness in the Heart , for many of them were wicked , but with a Federal Holiness , because they and their Seed were separated to the Lord in an External Covenant . I am glad to see you open the Eyes of your People , now they may see what little good that federal Holiness , and the Covenant with Abraham can do to their Infants , 't is but only to give them a Name that they may be called Christians . Is this the Promise that belongs to the Faithful and their Children ? Is this the Blessing of Abraham that is come upon the Gentiles ? Are they not Spiritual Blessings ? Is it not Spiritual and Heart-Holiness ? Is it only to be in an external manner , by an external Covenant , and visible Profession , separated to be the Lord's , and called his , when indeed and in truth , spiritually and savingly they are not so ? Is this that Covenant confirm'd by the Oath of God , that gives you such strong Consolation touching your Infants , as such , as before you pleaded for ? 4. Moreover , do you not own by what you here affirm , that there were two Covenants made with Abraham , since that Covenant which was made with the whole Lump , or whole House of Israel , was , as you positively assert , not a spiritual but an external Covenant ? Sure I am you do believe there was a spiritual and an eternal Covenant of Grace made with Abraham and all his true spiritual Seed , and that he was a Root spiritually holy , by virtue of that spiritual and true Gospel-Covenant God made with him ; and as the whole Lump were all federally holy in a Spiritual Sense , as himself was , and as he had first Fruits given to him , who were spiritually and truly holy also , so there are many Branches still that daily spring out of that Spiritual Root and Spiritual Covenant , that are federally and spiritually holy as the Root was holy . Sure there was a Covenant made with Abraham , and of which he is considered as a common Root , or common Head , and from which Root and Olive-Tree it is impossible any one of his Spiritual Seed can be cut off ; for if not so , How is the Promise sure to all the Seed ? Rom. 4. 16. and how is that Covenant a ground of strong Consolation to all the Heirs of the Promise ? as Heb. 6. 17 , 18 , 19. 5. But the truth is , the purport of your Exposition of this dark Text , all may see is to prove the Gospel-Church to be as extensive , wide and large , or every way of the same Nature and Latitude with the National Church of the Jews ; and therefore you plead for the Fleshly Seed , as such , to be received as Members thereof . Sir , I know you not , but I thought you had held for the Congregational Way ; but the truth is , Infants Church-Membership is only calculated for a National Church , and therefore best sutes with Presbyterism and Episcopacy . You say , the Jews and their Children were broke off , and the Gentiles and their Children were received into the same Privileges which the Jews had , &c. Answer 1. If you would prove that the Gospel-Church is National , consisting of whole Parishes , Families and Kingdoms , you must bring Proof for this Constitution from the New Testament : Show , where Christ instituted or ordained such a Church-state , or what whole Gentile Nations , consisting of Believers and their Children , and Unbelievers or ungodly Persons professing Christianity , and their Children , were constituted by the Apostles a Gospel-Church ; for evident it is , all believing or godly Jews and their Children , and all ungodly Jews who owned the Jewish Religion , and their Children , were Members of the National Church of Israel under the Law. 2. Also prove , that if such a Gospel-Church Constitution can be proved out of the New Testament , that therefore all the external Privileges and Rites of the Jews , must belong unto such a Gentile Nation , and Gospel-Church , that did belong to the National Church of the Jews . Must they have the same Rites and Privileges , and yet not the same ? Is Baptism Circumcision ? 3. If it came , as you dream , in the room of it , then it would follow that Baptism belongs only to Male-Infants ; if not so , 't is not the same Privilege , but differs greatly : you must have therefore some word of Institution , or some good Authority from Christ to enlarge this Privilege , so far as to allow it to Females also . 4. And why this Privilege only ? had not the Jews and their Children many other external Privileges besides Circumcision ? Why must not the Gentiles and their Children that are grafted in , as you suppose , in their room , receive all the Privileges as well as one or two ? You have done your Work by halves . 5. Besides , what you say , that the first Parents sanctified the whole Nation of the Jews , is false . It was not they that separated or sanctified them but God himself , i. e. by his absolute Command and holy Institution ; therefore you must prove the like Command and Institution for such a National Church under the Gospel as was under the Law. Sir , I desire no better Task than to prove the Gospel-Church consists of none , by Christ's Appointment and Institution , but only Adult Persons believing and professing Faith in Jesus Christ , incorporated together in a holy Covenant . And when you write again , lay down your Arguments to confute what I here say , and I shall , God sparing my Life , be ready , through his Assistance , to give you an Answer , which will utterly throw away your Infant Church-Membership . And since the old Covenant , and old Covenant Church-state is taken away and dissolved , by the establishing of the Gospel-Covenant , and Gospel-Church , you must bring your Arguments and Proof from Christ's last Will and Testament , or all you do will signify nothing . Now , Reader , having shewed thee that the Exposition Mr. Owen hath given of this Metaphorical Scripture , is false , and inconsistent with the Truth as it is in Jesus , I shall give thee my Thoughts of the true Purport of it ; and in regard I have once done it already in my answering of Mr. Burkitt , I shall proceed to lay down his Argument and my Answer , and that will bring me to the Business directly . The Argument which Mr. Burkitt , and with him other Pedo-baptists , raises to maintain their Scriptureless Practice of Babes-Baptism from this Text , is this , viz. If ( saith he ) the Infants of Christian Parents are federally holy , then they are Subjects qualified for Baptism : But the Scripture pronounces such Children federally holy ; therefore they are qualified for Baptism , and may be admitted , Rom. 11. 16. If the Root be holy , the Branches are also holy , &c. Where by the Root , saith he , we are to understand Abraham , Isaac and Jacob , and by the Branches , their Posterity , the People of the Jews . Now forasmuch ( saith he ) as the Jews , the Natural Branches , are for their Unbelief broken off , and the believing Gentiles are graffed in their stead , and succeed in their Privileges , in the sense that they were holy , not with an internal and inherent Holiness , passing by Natural Generation from Parent to Child , but with an external Relative Covenant-Holiness , grounded on the Promise made to the Faithful and their Seed . Answ . 1. I deny the Major , and say , If Children of Believers were federally holy under the Gospel , yet they are not qualified for Baptism , because 't is not that which gives them right thereto , or qualifies them for it , but what Christ hath ordained and appointed , as the alone proper and meet Qualification , which is not that External , Relative Covenant-Holiness he talks of , which the New Testament speaks nothing of , as I shall shew by and by , but actual Faith , Regeneration , or inherent Holiness , which is the Thing signified by Baptism ; therefore a thousand such Arguments will do no good , since Baptism is of meer Positive Right . 'T is Christ's own Law must decide the Controversy , viz. What Qualifications are required of such , who by his Authority and Law ought to be baptized . Let any Pedo-baptist prove , if he can , that such an External Federal Holiness qualifies any Person for Gospel-Baptism ; for if such Federal and External Holiness qualifies Persons for Baptism , then the Jews , before cast off , might have been admitted to Baptism , since they had then such a kind of Federal Holiness , which kind of Holiness none can prove Believers Children are said to have under the Gospel ; but if it qualified them not for Baptism , it cannot qualify our Children for Baptism : And that it did not qualify them , is evident , see Mat. 3. 9. where some of the Branches of this Root came to John Baptist to be baptized , and he refused to admit them , with these words , i. e. Think not to say within your selves , We have Abraham to our Father : For I say , God is able of these Stones to raise up Children to Abraham . Ver. 10. And now also is the Ax laid to the Root of the Tree . From whence it plainly appears , that that External Relative Holiness , which qualified under the Old Testament Persons for Circumcision , and Jewish Church-Membership , will not qualify Old nor Young under the New Testament for Baptism , and Gospel-Church-Membership . 2. I also deny his Minor , and say , the Scripture of the New Testament doth not pronounce the Children of believing Parents federally holy : The Text Rom. 11. 16. speaks not one word of Infants , nor one word of such a kind of federal Holiness . Dr. Thomas Goodwin , who was a very Learned Man , urging that Text , 1 Cor. 7. 14. ( tho a Pedo-baptist ) In the New Testament ( saith he ) there is no other Holiness spoken of , but Personal or Real by Regeneration ; about which he challenged all the World to shew to the contrary . And Sir , with your favour , if you cannot from any place of the New Testament prove there is any such Holiness spoken of , you are to be blamed for bringing in a private and an unwarrantable Interpretation of that Text. I find there are various Interpretations of what is meant by the Root in that place . 1. Some understand it of the Covenant . 2. Some of Christ . 3. Some of Abraham , Isaac and Jacob. 4. Some of Abraham only . What if I agree with the last , and say Abraham is the Root ? But what Root ? why , the Root of all his true Spiritual Seed : And if so , the Holiness of the Branches was real in word and spiritual ; for such Holiness as is in the Root , is in the Branches : and indeed for want of Faith , or of that Real and Spiritual Holiness in many of his Natural Branches ( for he was a twofold Root , or Father , as I have before proved ) they were rejected or broken off for their Unbelief , and the Gentiles by Faith were graffed in , they having obtained the Fatness of the Root , or the Faith and Righteousness of their Father Abraham , who was the Root or Father of all that believe . The truth is , as Mr. Tombs observes , The Holiness here meant is , first , in respect of God's Election , Holiness personal and inherent in God's Intention , Ephes . 1. 4. Secondly ; It is also Holiness derivative , not from any Ancestors , but Abraham , not as a Natural Father , but as a Spiritual Father , or Father of the Faithful ; and so derived from the Covenant of Grace made with Abraham . And thus it appears you have darkened this illustrious Scripture , thinking to prove a Holiness that the New Testament knows nothing of , applying the Holiness in the Text to Federal Relative , &c. Holiness in respect to outward Dispensation only in the visible Church , which is meant of saving Graces , into the invisible , and make every believing Parent alike Head or Root to his Posterity with Abraham to his Seed , which we deny . But let the Jews Covenant and Standing before they were broken off be what it would , I am sure no Gentile is graffed into Christ , but by actual Faith ; nor can any be graffed into the Gospel Church without the Profession of such Faith , therefore you do but beat the Air. The Jews , 't is true , were broken off by their Unbelief , and were also no more a Church ; nor is there any such kind of Church constituted under the Gospel as theirs was , viz. a National Church ; for they amongst the Jews , who were the true Spiritual Seed of Abraham , receiving Christ by Faith , were planted into the Gospel Church , and between them and Gentile Believers : Now there is no difference , Jew and Gentile stand in the Church now by Faith , not by external Covenant , Privilege , Right or Holiness . Thou standest by Faith , O Believer , Mark ! not by Birth-Privilege , but by Faith ( saith one ) yet not thy Seed by thy Faith , but thou thy self by thine , and they by their own : Faith is that by which thou standing ( and not thy Seed ) hast right to stand in the Church , and not they : But if thy Seed have Faith , and thou hast none , then they have right in the Church , and thou shalt be excluded . And tho under the Law we deny not , but that the Natural Seed or Progeny of Abraham were all holy , with an External , Ceremonial or Typical Holiness ; and consequently they were admitted to an external Participation of Church-Privileges ; yet now 't is otherwise , old things are past away : now we know no Man after the Flesh , 2 Cor. 5. 16. That Church-state is dissolved , and manner of Admission into it , by external Birth-Privilege , and that this Text doth not help you . I shall further open this place of Scripture . 1. 'T is evident the Apostle is in the 9th and 10th Chapters to the Romans treating of the Election of Grace , and of that Covenant of Grace God made with Abraham ; these were his People which he had not cast away , Chap. 10. 1. and of this sort God had 7000 in Eliah's days , ver . 4. Even so , saith he , at this present time also there is a Remnant according to the Election of Grace , ver . 5. Hence he says , What then ? Israel hath not obtained , &c. but the Election hath , &c. ver . 7. He further shews , that abundance of the Natural Seed of Abraham were broken off . How are they broken off ? Why by their Unbelief , they not receiving Christ , but rejecting the Gospel and new Church-state , were broken off . But that the Gentiles might not boast over them , the Apostle shews there is ground left to believe all those that belong to the : Election of Grace , shall in God's due time be brought in , and so partake of the Blessings of the Gospel-Covenant , or Covenant of Grace made with Abraham ; and to prove this , in ver . 16. he lays down an Argument , For if the first Fruit be holy , the Lump is also holy ; and if the Root be holy , so are the Branches , ver . 16. by the Root I understand is meant Abraham , Root and Father signifying here the same thing , Abraham being the Root or Father , as God represents him , of all the Elect , or of such who believe , or the Root of all his true Spiritual Seed . 2. By the first Fruits may be meant Isaac , Jacob , and the Holy and Elect Patriarchs , for they were given as the first Fruits to Abraham of that Covenant and free Promise of God , and these were holy , with a true Spiritual and Internal New-Covenant Holiness . 3. By the Lump he may mean the whole Body of the Elect , or the Spiritual Seed of Abraham , from the time the first Fruits were given him , until the Gospel-day , or whole Body of the true Israel of God , who were holy , as the Root and first Fruits were holy . 4. By the Branches , may be meant the true Elect Seed that were living then in that present time , as ver . 5. and these were holy too , even as all the rest , both as the Root , First-fruits and whole Lump or Body were holy : That is , all the true Spiritual Seed of Abraham were like himself , viz. holy in a spiritual sense . And now observe , he speaks of some Branches that were broken off ; these seemed to be Branches , or the Children of Abraham , and so they were according to the Flesh , but were like those Branches in Christ who bear no Fruit , and therefore taken away , John 15. 2 , 3 , 4. he alludes to the Natural Seed of Abraham , to whom he stood not as a Spiritual Father , or Root , but as a Natural and Legal Father , as they were a National Church , and sprung from him ; and these Branches were all broken off , viz. for rejecting Christ . ( 1. ) Not broken off from the Election of Grace , for to that they did not belong . ( 2. ) Nor were they broken off from the Gospel-Church , for they were never graffed into that . But , ( 3. ) broken off from being any more a Church or People in Covenant with God , the whole old State and Constitution being gone ; and they not closing in with Christ in the Gospel Dispensation , Grace and Church-state , are said to be broken off as a lost People , because not replanted or implanted into Christ , and the true Gospel-Covenant ; the old being gone , quite removed and taken away , they have now no Root to stand upon , having lost their Legal Privileges as Abraham was their Father , upon that foot of Account , and they not appearing to be the true Branches or Seed of Abraham , as he was the Father of all the Elect Seed , or of all that believe in Jesus Christ , they must of necessity from hence be broken off from being the People of God , or belonging to any Head or Root , in any Covenant-Relation to God at all , the Dispensation being changed , Old things being gone , and all things being now become new . But these new State-Blessings , Rights , Church and Church-Privileges are rejected ; and thus were some of the Natural Branches broken off , and the Gentiles , who were wild by Nature , i. e. never were in any visible Church state with God , nor in any sense related to Abraham , as a Root , were graffed into the true Olive Jesus Christ , and into the true Gospel-Church , and so Partakers of the Sap and Fatness of the Root , and of the Olive , that is , of the Spiritual Blessings and Privileges of Abraham , and of the Covenant of Grace made with him , and of the sweet Blessings and Privileges of the Gospel Church ; and this they receive and partake of , as being first graffed by saving Faith in Christ , and so united to his Mystical Body . But since there are a greater Number of the old Natural Branches that are beloved for their Father's sake , that is , for the sake of Abraham , as the Roo● and Father of all the Elect Seed , they shall in due time be graffed in again , and so become a People visibly owned of God , and in Covenant with him , as all the true Seed now are , and formerly were . And if this be considered , what doth this Text do to prove the Natural Seed of Believers , as such , are in the Gospel-Covenant ? for if the Natural Seed of Abraham can lay no Claim , not have any right to Gospel-Privileges , but are gone or broken off , what ground is there for us to think that on Natural Off-spring , ( as such ) should be taken in ? The Apostle speaks not of such Br●…s , or of being holy with an excernal federal Holiness , but of such a Holiness as was in the Roo● , viz Abraham , who believed in God ; and thus all his true spiritual Seed ( who are actually Branches and in Goven●… , being grafted into Christ by Faith ) are holy ; and also all the Elect ●eed of Abraham , not yet called , are decretively , of in God's sight so , who calls things that are not , as if they were ; they are all holy and beloved for their Father Abraham's sake , with whom the Covenant of Grace was for himself , and all his true Spiritual Seed . And 't is from this Argument the Apostle argues for the calling of the Jews , and the graffing of them in again , who belong to the Election of Grace ; they therefore who would make every believing Parent to be the Root to his Natural Off-spring , as Abraham was to his true Spiritual Seed or Off-spring , or a common Head or Root of their Natural Off-spring , as he was to his , know not what they say or affirm ; for then there would be so many common Roots and Fathers , like as Abraham was called a Root and Father ; and then also there would be a Knowledg● still of Men after the Flesh , which the Apostle Paul disclaims , 2 Cor. 5. 17. Moreover , the Jews who were broken off , are still the Natural Seed of Abraham ; and if therefore this Holiness was an External Relative , Federal Holiness , they are in that sense holy as much as any Children of a believing Gentile can be said to be ; but this , 't is evident , is not that Holiness of which the Apostle speaks , nor is there any such Holiness under the Gospel-Dispensation spoken of . Thus , Reader , I have examined Mr. Owen's Exposition of this Text , and have found it to be a false Exposition , and a palpable Abuse of the sacred Text , and have opened the Text , I hope , truly . It therefore follows from what I have said in Opposition to what Mr. Owen saith in the Close of the ninth Chapter , as here followeth : 1. That by the Natural Branches that receive Virtue and Fatness from the Root before Christ came , were not meant the Natural Seed of Abraham , as such , because no ungodly Person did , or doth , or can receive the Virtue and Fatness of the true Olive-Tree , or saving Blessings of the Covenant of Grace God made with Abraham . What Virtue or Fatness is in a simple , external , federal Profession or Holiness , either in the Jewish or Christian Religion , as it respects only a Separation to visible Church-Membership ? 2. It appears also that the Jews that believed in Christ , tho they were not broken off of the Covenant of Grace God made with Abraham , yet they and their Children stood no longer in that Legal and External Covenant of Peculiarity which God made with Abraham and the whole House of Israel , but that that old Covenant is dissolved . 3. That those Jews that believed not , and their Children , are broken off from being any more in any Covenant-Relation to God as his People , and that for their Unbelief . 4. It also appears that none of the Gentiles are received or graffed into Christ , and into the true Olive , or into the Covenant of Grace God made with Abraham , but only such that believe ; not them and their Fleshly Seed , as such , but they themselves and their Children also that do believe , even none but such who by Faith partake of the Fatness ; that is , the best of Blessings that appertains to the Covenant of Grace , not external Blessings and Privileges only : no , no , they are not the Fatness , i. e. the best and the choicest of Covenant-Blessings , but Union with Christ , Justification , Pardon of Sin , Adoption and Eternal Life ; in these things consists the Fatness of the true Olive , which Believers Seed , as such , partake not of , nor any but the Elect and called ones of God , according to his Eternal Purpose only . 5. It also appears , that those Jews that shall be called and graffed in again into their own Olive-Tree , shall be none but the Elect , and that their own Olive-Tree doth not refer to the external Privileges of the Covenant of Peculiarity God made with Abraham's Natural Seed , as such , but shall receive of the Fatness of their own Olive-Tree , which is the Covenant of Grace ; for that primarily was made with Abraham's Natural Seed , that believe , and belongs to all God's Elect also as their own and proper Olive , whether Jews or Gentiles . So that when the Jews are called , we may be sure they will plead no external Privileges of their old dissolved Covenant , but come in upon the Terms of the Gospel , with their Children that believe and none else : And if the Controversy of Infants right to Baptism and Church-Membership ceaseth not till they shall be called and come in , who will then renounce the old Federal Right , and all Old Testament external Privileges , be sure it will cease then . CHAP. XII . In Answer to Mr. Owen's 10th Chapter and 7th Argument viz. that the Infants of the Faithful , as such , ought to be baptized , because they can partake of those things prefigured in Baptism . TAke Mr. Owen's 7th Argument which runs thus , viz. If the Children of the Faithful can partake of the Blessings figured in Baptism , they ought to be Partakers of Baptism also ; if the invisible Grace belongeth unto them , the visible Sign cannot be denied unto them , &c. Answ . If we should grant that the Children of the Faithful , as such , can and do partake of the Blessings figured in Baptism ; yet it doth not follow they ought to be baptized , because there is no Precept or Example for it in the New Testament . For may not I argue thus , viz. If the Children of the Faithful can partake of the Blessing prefigured in the Lord's-Supper they ought to partake of the Lord's Supper ; if the invisible Grace belongs to them , the visible Sign cannot be denied unto them ? This Argument is therefore as forcible to bring our Children to the Lord's Table as it is to Baptism . Baptism signifies three things , which ( you say ) little Children can partake of . 1st . ( You say ) it signifies Remission of Sins through the Virtue of the Blood of Christ , Mark 1. 4. Acts 2. 3 , 8. This you say belongs to little Children in two manner of ways . 1. They have need of pardoning Grace . 2. Many of them receive Remission of Sin , for many of them that die go to Heaven . Answ . 1. Your first Argument hath as much in it for the baptizing of Infidels and their Children , as for the Children of Believers , for do not they need pardoning Grace ? 2. As to your second Reason , Do all the Children of Believers that die go to Heaven ? and do none of the Children of Unbelievers go thither ? Dare you affirm , that all Unbelievers Children that die are damned ? if not , why may they not be baptized as well as the Children of Believers . 3. But do you baptize no Children of Believers but such that die ? do not many of them live and prove ungodly when grown up , that you baptize ? Two things you must prove , if you say any thing here to the purpose . 1. That all dying Infants of Believers are elected , and so shall 〈◊〉 saved . 2. That all they that go to Heaven , or shall be saved , ●ay , nay ought to have both Baptism and the Lord's-Supper administred to them : Nay , and it follows also , that you ought only to baptize those Children of Believers that died , or such that you have ground to believe are elected to Salvation , according to your own Argument . But let me tell you , if you knew what Children of Believers or Unbelievers are elected , yet you ought no more to baptize them , than to give the Lord's-Supper . 'T is not Election , I tell you again , that gives any a right to Baptism , but the positive Command of Christ : Might not M●lchisedec or Job have said , our Children do need what was prefigured in Circumcision , therefore we will circumcise them ? would that have justified them if they had presumed to have done it without God's Command ? for the Command and meer positive Precept to circumcise was only given to Abraham , and it only extended to himself , and his Male Children , or such that were in his House or Family , or bought with his Money . Therefore all this arguing of yours is weak and groundless . In vain therefore is that which you say to sinful Parents , that delivered Corruption to their Children , that they should administer Medicines unto them , and so give them the Ordinance of Baptism , which Christ hath appointed for that end , that they might not fall into the bottomless Pi● . Answ . 1. You must prove Christ hath appointed Baptism for Children , do that and your Work is done . 2. Prove that Baptism is the Medicine to cure the Disease of Original Sin , and to save Children ( or Adult Persons either ) from falling into the bottomless Pi● . You seem to frighten Parents into the Belief of your Tradition : Can any thing save either young or old from Hell , but the Blood and Merits of Christ through the Sanctification of the Spirit ? which Baptism can be but a Figure of , ( 't is not the Medicine ) nor is it appointed to any to be a Figure of that , &c. but to Believers only , who certainly have the things signified . 2dly . Baptism ( you say ) signifies the pouring forth of the Holy Ghost , Acts 2. 38. Tit. 3. 5. and 't is certain that little Children can receive the Holy Ghost from their Mothers Womb , Luke 1. 15. Answ . We deny that Baptism signifies the pouring of the Holy Spirit , the Scriptures you cite prove no such thing . It signifies , as I have shewed , the Death , Burial and Resurrection of Christ , with our Death unto Sin , or Mortification of Sin , and rising again to a new Life . What tho the Promise is made to Christ and his Seed in Isa . 44. 3. & 59. 11. Are Infants of Believers , as such , the Seed of Christ , and in the Covenant of Grace ? The Promise of pouring forth of the Spirit is only made to Believers , and to such of their Seed that believe , or to all the Elect of God : Prove that Infants of Believers , as such , in the Gospel-days received the Holy Spirit ; God can , 't is true , give his Spirit to a Babe in the Womb , and may be to one or two Babes he might do it ; so he once also opened the Mouth of an Ass , must all Asses therefore speak with Man's Voice ? You say , 3dly . Baptism signifies Regeneration ; and 't is possible ( say you ) that Children may be regenerated : What can hinder the unspeakable Grace of God's working upon their Hearts ? Jeremiah was sanctified in his Mother 's Womb. Answ . I answer , Pagans and Infidels may be regenerated 't is possible , what can hinder God's working upon their Hearts ? Nay , and 't is probable too God will do it when he affords the Gospel to them , and when they are regenerated let them be baptized ; when they have the thing signified , let them have the Sign also . Mr. Baxter saith , Baptism is a 〈◊〉 of present , not future Regeneration ; Baptism was not appointed of Christ to be a Sign of that which might , or might not be in the true Subject of it hereafter , but of that Regeneration that was certainly wrought in the Person before baptized : If thou believest ( if thou hast true Faith , or art a converted Man ) thou ●…st , Acts 8. not if that hereafter thou mayst be a Believer , ●ut if thou art now one that dost believe . ( You say ) God can easily give holy Qualities to the Souls of Children : Cannot God restore his own Image to little Children ? I do not say , all the Children of the Faithful receive the Grace of Regeneration in their Infancy , it is evident to the contrary , many of them being wicked ; but on the other hand , the Work of Grace appeareth very early day by day in others of them . Answ . If this he so , your Cause is gone : How ? Are not all the infants of Believers regenerated , and in Covenant with God ? Why then do you baptize all , even such that have not the thing signified when baptized , nor ever after till they die ? Worthy Britains ! see here Mr. Owen does acknowledg that the Infants of Believers , as such , are not in Covenant , for all that are in the Covenant of Grace and have a right to the Seal of it are regenerated ; alas , what is the Seal but a Seal of Regeneration , and so of eternal Salvation ! Ephes . 1. 13 , 14. Chap. 4. 30. But ( you say ) In others Regeneration appears very early , day by day , that is in some little Children . Answ . 2. But are not some Children of ungodly Parents as early wrought upon and born again as the Children of the godly , why then may not their Children also be baptized ? You say Mr. Eliot in his Book called , Tears of Repentance , speaks of two Indian Children who were converted before three Years old : Sir , these were not the Children of Godly Parents . 3. Admit that to be true , and that God sometimes doth regenerate Children at three or four Years of Age. Such Children I can baptize by the Authority of Christ's Commission , or by Virtue of his holy Precept , and none but such Children that do believe have any right thereunto . You say Solomon was very young when the Lord loved him . Answ . No doubt but the Lord loved his Elect before they were born , even from Everlasting , but what of this ? yet when they are called and regenerated , and not till then , they ought to be baptized . In a word , that which renders Persons capable of Baptism are the Prerequisites of Baptism , or those things that are required by Christ to be in the true Subjects thereof , which are Faith and the Profession of it , or Faith and Repentance . You may be capable of being made a Justice of Peace , but you must not exercise that Office without a lawful Commission : So let our Children be capable of what they will or may , yet without a Warrant from God's Word they ought not to be admitted to Baptism , the Lord's Supper , nor to any other Gospel-Ordinance . God can give sacred Habits and Qualities to a Child we deny not , but till he doth it you are not to give them the Signs of those gracious Qualities ; and if there be no visible Signs or Demonstrations of those sacred Qualities in such Infants you baptize that render them Believers , 't is at best but a mock Baptism . Object . If we knew that little children are regenerated , we would baptize them This is your Objection against your self , as if we argued thus . Answ . No , Sir , you mistake us ; if we did know little Infants were regenerate , which is impossible for us to know 〈◊〉 I doubt not but that those Infants that go to Heaven are made holy in some secret way unknown to us , because no unclean ●…ng can enter into Heaven ) yet we durst not baptize them , because we want Authority to do it . Put to come to your Answer . That ( say you ) cannot be certainly known of the Adult , therefore by this Objection none can be baptized . 'T is sufficient in this case , that the Promise of God belongs to the Infant●… of the Faithful : They are Members of the visible Church through which the Line of G●… Election runneth , Rom. 9. 4 , 5. & Chap. 11. 7. Answ. 1. 〈◊〉 answer , tho we cannot , as the apostles could not , certainly or in●… know who were truly regenerated , or are true Believers , yet they baptized none but such in whom they saw such Signs of Grace , that made them in Charity to believe , or hope they were Believers ; they made a 〈◊〉 and 〈◊〉 ession of their Faith : but in little ●…bes there appear no Signs of Grace , nor can they make any Confession of their Faith ; where there is no Knowledg , there can be no F●… 2. And whereas you say they are Members of the visible Church under the Gospel , it is false , the Gospel-Church doth 〈◊〉 consist of whole Nations and Families , as did the Jewish Church under the Law in a natural way . The Gospel Church is a Spiritual House , not consisting of Babes in a way of Generation , 〈◊〉 of Spiritual Babes in a way of R●… , 〈◊〉 〈◊〉 . 2. 5 , 6. 3. Nor doth the Promise run to any but to them whom the ●ord shall cal , Acts 2 39 , even to Jews and their 〈◊〉 that are called , and so to the 〈◊〉 that sometimes were a●ar off ; Ephes . 2. 4. As touching Election , 't is strange to me that you should affirm , that that runneth in the Fleshly Line of Believers and their Seed , as such , and cite that Text to prove it , Rom. 9. 4 , 5. in which St. Paul proves directly the contrary , 〈◊〉 . e. Not as tho the Word of God hath taken none Effect ; for they are not all Israel that are of Israel ; ver . 6. Neither because they are the Seed of Abraham are they Children : but in Isaac shall thy Seed be called ; ver . 7. That is , they which are the Children of the Flesh , these are not the Children of God : but the Children of the Promise are counted for the Seed ; ver . 8. Sir , tho the Covenants and Promises did belong to the Israelires , yet you may see how the Apostle doth explain it , even to none but to the Elect , or only to such that God by his Spirit , through the Power and Virtue of the Promise , should regenerate and cell by his Grace . Therefore in Opposition to what you say , none were accounted Abraham's Seed and Children of the Promise , but such that were in Christ , Gal. 3. ●lt . ( You say ) all the Children of the Faithful are under the Promise , but God administreth the Grace of the Promises to the Elect only , and to many of them in their Infancy . But because we know not upon whom the Election falleth , it is the Will of God that we should baptize all that are under the Promise . Answ . 1. If all the Children of the Faithful are under the Promise , they are all elected , because the Promise , to whomsoever 't is made , is sure to all the Seed ; see Rom. 4. 16. If it be the natural Seed , as such , 't is sure to all them , and not one of the Seed of Believers shall perish ; but if it be meant only of the true spiritual Seed , then 't is sure only to them ; for those to whom the promise is made 't is confirmed unto by the Word and Oath of God , that so the Heirs of the Promise might have strong Consolation ; Heb. 6. 18. Therefore those to whom the Promise belongs , the Grace therefore or Blessing of that Promise God will bestow upon , or else his Promise is made void and of none Effect . Prove that there are any who are under the Promise , or are Children of the Promise , and yet God doth not administer the Grace of the Promise unto them ; are any the Children of the Promise and not elected ? 2. But whereas you say the Grace of the Promise is given to some in Insancy , we deny it , except to such that die in Infancy ; and do you disprove us if you can . But , 3. The worst of all comes at last . Sir , where is it written what you so boldly affirm , viz. Because you know not upon when the Election falleth , it is the Will of God that you should baptize all that are under the Promise ? And you affirm that all the Children of Believers are under the Promise . I argue thus , If it be God's Will that all the Children of the Faithful should be baptized , it is revealed in his Word ; but this is not revealed in his Word , no nor that any one of them whilst Infants ought to be baptized , therefore 't is not his Will they should . 4. May not we by your Argument baptize Unbelievers in whom no Grace appears , because we do not know how the Election runs ? they may be under the Promise and in the Election as far as we know . What a preposterous way of arguing is this of yours ? But no more to your 10th Chapter , and 7th Argument for your Childrens Baptism . CHAP XIII . In Answer to Mr. James Owen's 11th Chapter and 6th Argument , concerning those Baptisms that were under the Law ; proving that Christ's Ordinance of Baptism is a pure Gospel-Institution , and that it was not in being tell he appointed it in the Gospel-days . 〈◊〉 , what you have said in your 11th Chapter , which contains your 8th Argument , tho it may seem new to some , I shall shew it is nothing at all to the purpose . You say , the Form of Baptism was before the Law , and under the Law ; and from thence infer that Children ought to be baptized under the Gospel . Answ . 1. You may infer from the same Ground and Argument , that Clothes , Pots , Tables and Vessels ought to be baptized under the Gospel , as an Ordinance of Christ , because they were dipped , washed or baptized before and under the Law. 2. Moreover , you may infer as well that Unbelievers , yea the worst of Men and Cattle also , ought to be baptized under the Gospel , because Noah and his Children were baptized in the Ark , among which was cursed Chan : you intimate that Cham was baptized upon his Father's Faith ; so that it appears the Father's Faith will not only save the Infant-Seed of Believers , but save them when they are Adult Persons also . But were not the Beasts and the Fowls baptized and saved by the Ark as well as Noah and his Children , and his Son Cham ? But as touching that Text 1 Pet. 3. 10. how the Ark of Noah might be a Figure of Baptism , I shall speak to that more fully by and by . 3. Because all sorts of Washings or Dippings are in the Greek Tongue Baptizing , doth it therefore follow that all sorts of Baptisms , Dippings , or Washings , are formally Christ's Ordinance of Baptism ? Mr. Burkitt , a great Pedo-baptist , and all other learned Men , assert , that to the true Form and Requisites of Gospel-Baptism these several things are necessary . 1. The Person baptizing , or the Administrator ought to be a lawful Minister , one authorized and commissionated by Christ so to do . 2. The Party baptized must be a Subject fitly qualified for Baptism . 3. The Element in which the Party is baptized must be Water . 4. True Gospel-Baptism must be administred in the Name , or into the Name of the Father , and of the Son , and of the Holy Ghost . Now , Sir , was there any Person either young or old , before the Law or under the Law , thus baptized ? ( You say ) that Jacob received little Children into God's Covenant by Baptism , because he said unto his Houshold , Put away the strange Gods that are among you , and be ye clean , and change your Garments ? Gen. 35. 2. Answ . 1. Was this Command given to his little Children , or had they corrupted themselves with Idolatry , or by worshipping strange Gods , or who did he appoint to baptize his Babes ? 2. What tho the Hebrew word signifies cleansing or washing with Water , was it therefore formally the Ordinance of Baptism ? Did ever any Man argue after this manner before ? 't is a sign you want Proofs for your Childish Baptism in the New Testament that you go to Genesis for it , and to such , a remote Text that includes nothing of the Controversy . But ( you say ) Circumcision was abominable in the sight of the Gentiles , because the Children of Jacob made it to be an Ordinance of Mortality unto the Sichemites , Gen. 34. and the greatest part of Jacob's Houshold were Gentiles , therefore Jacob received their Wives and Children into God's Covenant through washing of Water , or Baptism ; and according to the Example of Jacob they used to baptize all the Gentiles that received Circumcision ; for their wise Men sp●… thus , None are Proselytes until circumcised and baptized . Light● . vol 1. p. 210. And they baptized the Children with the Parents ; little ones are to be baptized according to the Ordinance of the Counsel . M●●n . in Light. Answ . 1. If this be so , that the Baptism of Children was among the Jews , or in the Jewish Church from the beginning , why do you plead for Baptism to come in the room of Circumcision ? it appears your Infant-Baptism is near or altogether as old as Circumcision it self , therefore it could not come in the room of that . 2. I have read , I must confess , in some Authors , that the Jews did receive their Proselytes both by Circumcision and Baptism ; but you seem to intimate that old Jacob was so wise to dismiss Circumcision to his Gentile Proselvtes . ( because Sim●on and Levi made it so odious ) and did contrive or institute Baptism in its room , as the only Rite to receive them into God's Covenant . I must confess Jacob had many Failings , but I never heard him thus charged , and rendered guilty of such an Abomination before . How , Sir ! could he lay aside God's holy Ordinance of Circumcision at his Will and Pleasure , and that too because his Sons had brought a Reproach upon it ; and did he devise a new Ordinance , namely Baptism , in its room ? What an abominable Innovation had he been guilty of should he have done this thing , which you seem posicively to affirm ? 3. Nay , and this is not the worst of Jacob's Sins neither ; for it appears by your plain words , that you suppose that the Jews from this Example of Jacob , used to baptize all the Gentiles that received Circumcision , tho it appears the Jews did not follow the Example of Jacob in throwing Circumcision away , and exchange it for Baptism , yet by Jacob's Example did baptize all their Gentile Proselytes , whether Men , Women and children ; so that he caused them to set up , or add a Tradition of his own devising to God's Institution : For I challenge you or any Man under Heaven , to prove that God commanded Jacob or any Patriarch , or Jewish Rabbies , to baptize any Proselyte either young or old when received into their Church . 4. Behold , you Pedo-baptists , the Rise and Foundation of your Infant-Baptism according to Mr. Owen's Conceit ! Why ? where have we it , even in Noah's Ark , wherein the whole World were baptized ! For let me thus argue , If all the World in Noah's Ark both rational and irrational Creatures were baptized , then Infants may be baptized . nay and all Unbelievers , and Cattel also ; but the former is true , Ergo. But if we have not the Rise of it here . we have in Gen. 35. 2. Then said Jacob unto his Houshold , and unto all that were with him , Put away the strange Gods that are among you , and be you clean , and change your Garments . 5. Now from Jacob's bidding them to be clean , Mr. C●… infers , he commands them all to be baptized ( but without any Authority or Command of God ) even all his Houshold , Jews and Gentiles , Men , Women and Children , Believers and Unbelievers . Pray take the Consequence or Inference from hence ( 't is better perhaps to prove Infant-Baptism , than from those whole ●ousholds said to be baptized in the New Testament . ) Jacob commanded all his Houshold , and all that were with him to be baptized , among which were Gentiles and their Children , therefore we Gentiles and our Children may be baptized . Yea , and our Men-Servants and Maid Servants , tho they be Negro's , whether they believe or not ; for Jacob perhaps had some gross Idolaters in his Houshold , therefore the worst of Men as well as little Children may be baptized . Honoured Britains ! you have seen but little of this Controversy in your Language : But Mr. Owen , seeing the old Argument ; which the Asserters of Infant-Baptism have brought , to be too weak to establish it to be of God , and from Heaven , out of the New Testament ; he hath found out new ones never heard of by me before , I mean this of Jacob's commanding his whole Houshold , and all that were with him , to be clean , that is , saith he , to be baptized all of them . So that Infant-Baptism hath its Rise not from the Command of Christ , but from the Command of Jacob , and that not from Circumcision , for Jacob laid that aside because his two Sons had caused Circumcision to be odious and hateful to the Gentiles , he therefore contrived Baptism in its stead . O when will this Man cease to pervert the holy and righteous way of God in his Institution of Believers Baptism ! 6. I find also that Mr. James Owen hath found out the first Rise or Original of that human Tradition of the Jews in baptizing their Gentile Proselytes , both Men , Women and Children . But I am very sorry it is fathered upon holy Jacob Mr. Burkitt I must confess makes that Custom that was among the Jews a grand Argument for Infant-Baptism ; and , as if the New Testament without the Old was not a sufficient Rule for the Practice of Gospel-Baptism , but that we must have recourse to the Old Testament as well as the New. To which I answer ; That tho in some Points of Faith and Practice the Old Testament and the New together is the Rule by which we ought to walk , yet his Trumpet and yours in this case gives an uncertain Sound : For in respect of Practice , were there not many Laws and Precepts given to the People of the Jews , which no ways in the least concerns us or God's Spiritual Israel under the Gospel ? If you explain your self no better , you may soon subvert the People , and carry them away to Judaism with a witness ; ●…y and instead of baptizing Children upon such a Childish and Erroneous foot of Account , make them think they ought to circumcise them , as some of late here in England were deluded to do . Therefore we say , as to all Precepts of the Gospel that are meer positive Laws , the New Testament is our only Rule without the Old. Christ alone is our Law-giver , and him and not Moses we are only to hear and hearken unto ; tho as to matter of Faith the Old Testament may be useful to us in many respects , and also all Precepts that are purely Moral in their own Nature ; The Old Testament is a Rule to us as well as the New , which I might shew in many respects , not only touching the Law of the Decalogue , but also about days of Prayer , singing God's Praises , Fasting-days , &c. But for any to intimate in the Case of Baptism , that the Old Testament is a Rule of Practice , or in respect of Jewish Church-Membership , such strangely betray their Ignorance , as will further appear hereafter . For that Circumcision was a meer Legal or Jewish Rite , I shall evidently anon fully prove . You and Mr. Burkitt , with other Pedo-baptists , affirm , that so little is said in the New Testament about baptizing Infants , because the Custom of baptizing them was common , and the Practice constant in the Jewish Church , at and before our Saviour's time . Whilst Circumcision was the covenanting Sign , Baptism was the purifying Ceremony among the Jews ; for when any of the Gentiles were admitted into the Jewish Church , both Parents and Children were first circumcised , and then washed in token of cleansing them from the Filth of their Heathenism : So that Baptism among the Jews constantly went along with Circumcision till our Saviour's time . Answ . 'T is a sign of a bad Cause when Men are forced to try their Wits after such a ridiculous manner to make out what they have to prove . Pray , was that Custom among the Jews of baptizing Infants , when any of the Gentiles were admitted into the Jewish Church , commanded of God ? Had God given the Jews any such Law or Precept ? Or was it one of their own Traditions , who in their own Wisdom , without any Warrant from their great Prophet and Law-giver , devised that Ceremony , possibly to wash away the Filth of Heathenism , as your Predecessors in like manner , without any Command or Warrant of Jesus Christ , devised the baptizing of Infants to wash away the Filth of Original Sin ? Doth not our blessed Saviour say that they had made void the Commandments of God through their Traditions ? I do affirm , it was never given them as a Law or Precept by the great God , nor do you attempt once to prove any such thing ; for there is not the least shadow of any such thing in all the Old Testament , therefore it was a meer Human Tradition . 2. Can any wise Man who would do nothing in God's Service without a sufficient Rule or Warrant from the Word of God , think this a good Argument for Infant Baptism ? I must tell you ( as I have already told the Athenian , Society , with whom I had to do in this matter ) that a Popish Tradition is every way as good as a Jewish one . You were better plead thus , the Romish Church without any Warrant from God's Word , received Infant-Baptism as an unwritten Ap●stolical Tradition , and in some Councils early : Qui●…que parvulos re●ens ab uteris Matrum baptizandos esse 〈◊〉 , A●…ma esto . Milev . Can 2. and anathemized or cursed all who should deny that new-born Infants were to be baptized , therefore we may baptize Infants . Why do you fly to the fabulous and idle Traditions of the Jewish Rabbins for your Childish Baptism , since you have the Testimony of so many Romish Doctors and General Councils , who positively affirm you ought to baptize your children ? Sure the Authority of the latter is as good as the former . 3. But is it so indeed , did our Saviour say nothing of Infant Baptism ? or , as you hint , leave so little of it in the New Testament , because it was the constant Custom among the Jews to baptize the Children of Heathens before they admitted them into their Church ? What Dr. Hammond , Taylor , and Lightfoot have said upon that account , is to their Shame and Reproach rather than to their Honour , tho I know it was their last Refuge , when they saw your Scripture-Proofs would not prove it to be a Truth of Christ . O how are we beholden to the Jewish Talmud and J●wish Rabbins for our Infant-Baptism ! Nay , which is worst of all , how is Christ beholden to them for that rare Invention , who had said so much for it , and made it so common a Practice among them , that it saved him the Pains to give the least Directions about it ? But is not this next to Blasphemy ? Can any Man in his right Wits think our Lord Jesus should confirm a Tradition and Innovation of the Jews ? Or take his great Ordinance of Baptism from the Superstitious , Fabulous and Erroneous Custom of their Doctors and Rabbins ? Besides , was Baptism to be preached or practised by none but the Jewish People ? Doth it not belong to the Gentiles too ? Did not our Saviour command his Disciples to go into all Nations , and make Disciples , and baptize them ? &c. Was it in his Mind that Infants should be baptized , and yet say nothing of it , because it was a common Custom and Practice among the Jews ? But , pray , what must the Gentiles do to know this to be their Duty ? ( I mean those Gentiles who received the Christian Faith ) viz. that they ought to baptize their Children who did not know , nor ever heard of that Jewish Custom ? Or dare you say our New Testament is not authentick , or sufficient to teach us the whole of Gospel-Duties , and Obedience , without the Jewish Talmud ? You should not ( 't is plain ) only have said the New Testament is not without the Old the Rule of our practice ; but also that the New Testament , and the Old , without the Jewish Talmud , is not sufficient , and then you had done your Business at once . VVhy are not Men ashamed thus to go about to blind and deceive the poor People ? Is not the whole Mind of Jesus Christ , even all his Laws and Precepts , or his whole Counsel , plainly contained in his Blessed VVord ? But would you have People be wise above what is written , and teach Men to reflect upon the Care and Faithfulness of the Blessed Jesus , in leaving out of the Sacred Bible one great Truth of God , and leave us to find it out by going to search the Jewish Tradition ? 4. If it was a Custom among the Jews , it must be a Sacred Custom , I mean a Custom that God appointed and commanded them to observe , or else a Human Tradition or vain Custom : And if it had been a Mosaical Rite , given by God himself to the Jews , Christ then be sure abolished it , and nailed it to his Cross , with all its Fellows , and 't is gone for ever , since he hath not given it out a new . Take this Argument , That Custom among the Jews , that God never commanded , nor is any where given by Moses unto them , who was faithful in all his House , was no Ordinance of God , but a meer Human Tradition : But the Custom ●…ng the Jews of baptizing the Heathen and their Children 〈◊〉 were admitted into their Church , was never Comm●… of God , nor any where given unto them by Moses , who was faithful in all his House . Ergo , That Custom was no Ordinance of God , but a meer Human Tradition . Lastly , Take what a VVorthy and Learned Author hath said in Confutation of this foolish and absurd Argument for Pedo b●ptism , 't is Sir Norton Knatchbul , Kt. and Baronet . The Thing , saith he , is uncertain , that it cannot be said of the R●bbins , that there were not several among them who differed very much about this matter ; for Rabbi Eli●zar expresly contradicts Rabbi Joshua , who was the first that I know of who asserted this sort of Baptism among the Jews ; for Rabbi Eliezar who was Contemporary with Ra●bi Joshua , if he did not live before him , asserts that a Proselyte Circumcised , and not Baptized , was a true Proselyte : for so we read of the Patriarchs , Abraham , Isaac and Jacob , that they were Circumcised , but not Baptized . But Rabbi Joshua affirms , that he who was Baptized , not he that was Circumcised , was a true Proselyte . To whom shall I give Credit , to Eliezar who asserts what the Scripture confirms , or to Joshua who a●…ms what is no where to be found in Scripture ? But the Rabbins upheld Joshua's Side , and what Wonder was it ? For it made for their Business ; that is , for the Honour of the Jewish Religion , that the Christians should borrow their Ceremonies from them . But when I see Men of great Learning in these Times fetching the Foundations of Truth from the Rabbins , I cannot but he●…ate a little : For whence was the Talmud sent , as they are the Words of Buxtors , in his Synagoga Judaica , that we should give Credit thereto , that from thence we should believe that the Law of Moses either can or ought to be understood ? Much less the Gospel , to which they were profess'd Enemies . For the Talmud is called a Labyrinth of Errors , and the Foundation of Jewish Fables ; it was brought to Perfection , and held for authentick five hundred Years after Christ : Therefore it is unreasonable to rest upon the Testimony of it . And that which moves me most , Josephus ( to omit all the Fathers that lived before the Talmud was finished ) who was a Jew , and a Contemporary with Rabbi Eliezar , who also wrote in particular of the Rites , Customs and Acts of the Jews , is altogether silent in this Matter . So that it is an Argument to me , next to a Demonstration , that two such Eminent Persons , both Jews , and living at the same Time , the one should positively deny , and the other make no mention of Baptism among the Jews . Besides , if Baptism , in the Modern Sense , were in use among the Jews in Antient Times , why did the Pharisees ask John Baptist , Why dost thou baptize if thou art not Christ , nor Elias , nor that Prophet ? Do they not plainly intimate that Baptism was not in use before , and that it was a received Opinion among them , that there should be no Baptism till either Christ , or Elias , or that Prophet came ? So far Sir Norton Knatchbull , in his Notes printed at Oxford , Anno Dom. 1677. with the Licence of the Vice-Chancellor , a very Learned Man , and a Son of the Church of England . Sir , What think you now of your Jewish Custom of baptizing the Heathens , and their Children , who were admitted to their Church ? Do you think there was not need that Infant-Baptism should be mentioned in the Holy Scripture , had it been a Truth ? Is this uncertain Story of the Jewish Custom sufficient for you to build your Faith and Practice upon , when the Truth of the Story , as to Matter of Fact , may justly be doubted ? But if it was true , it is but a rotten Foundation to build one of the great Sacraments of Christ upon , viz. a vile , profane and Human Tradition of the Jewish Rabbins . You say , The Israelites and their Children were baptized in the Cloud , and in the Sea , 1 Cor. 10. 2 , 3. That Israel going under the Cloud , and through the Sea ; that was , say you , a Baptism unto them : The Cloud rained upon them , and the Sea dropped upon them , which was as a High Wall round about them . 2. This Baptism under the Cloud , and in the Sea , signifyeth , in its Essence , the same thing with the Baptism of the Gospel , viz. the Lord Jesus Christ and his Blessings : The Spiritual Washings in the Sea , and the Spiritual Drink from the Rock , signified the same thing ; even Christ he was the Substance of all the Types under the Law. The Pillar of Cloud , and the Pillar of Fire , did foreshew the Baptism of Water , and the Baptism of Fire , or of the Holy Spirit ; the falling of the Water from the Cloud , signified the pouring of the Holy Ghost , &c. 3. The Children were baptized with their Parents , with the Baptism of Moses , they were all baptized unto Moses , &c. Answer . Two Things are to be done to disprove what you say here . 1. That the Rain falling from the Cloud , was not that which was the Figure of Baptism . 2. That this Text doth not prove Infants to be the Subject of Baptism . First , If Persons may be said to be baptized when it rains upon them , How many times have you and I been so baptized ? Besides , Do you think it never rained upon the ●…ites before they passed through the Sea ? And Secondly , Prove if you can it did then either rain upon them from the Cloud , or that the Sea dropped upon them ; 't is but your own ungrounded Supposition . Thirdly , Prove that Rain falling upon them , can in any Sense be called a Washing or Baptism . Therefore let the Reader consider well what our Annotators speak on this Place ; see Mr. Pool's Annotations on 〈◊〉 Cor. 10. 2 , 3. Others , saith he , more probably think that the Apostle useth this Term , in regard of the great Analogy betwixt Baptism , ( as it was then used ) the Persons baptized going down into the Waters , and being dipped in them , and the Israelites going down into the Sea , that great Receptacle of Water ; though the Water at that time was gathered on Heaps on either side of them , yet they seemed buried in the Water , as Persons in that Age were when baptized . Thus spake your Brethren who compleated Mr. Pool's Annotations . They tell you in what Sense the Fathers were said to be baptized unto Moses , in the Sea , and under the Cloud . Here is nothing of sprinkling , pouring , or raining on them ; but they were , as it were , buried in the Sea , and under the Cloud ; and so it represents Immersion or Dipping , which is Christ's true Baptism . We are buried ( not sprinkled ) with Christ in Baptism , both in the Sign and also in Signification ; to shew he was dead , buried , and rose again for us , and that we are dead to Sin and ought to walk in Newness of Life . But do not mistake , the Fathers being said to be baptized to Moses in the Sea , and under the Cloud , was no real , but Typical Baptism . 2. This Place proves not that Infants are the Subjects of Gospel Baptism . 1. 'T is said all our Fathers were baptized , but 't is nor said their Children were baptized unto Moses in the Sea , and under the Cloud . 2. But you intimate , there were many Children with them as they passed through the Sea. To which I answer , so there were many wicked Men also ; all the Israelites were not godly Persons , but many among them were prophane and ungodly People : Besides , there was a mixt People passed through the Sea with the Fathers also , may be some of the Egyptians , and others of other Nations , and much Cattle also ; and these were all baptized as truly as were the little Children . May we baptize such therefore ? we have as much ground from hence to baptize such , as you have to baptize your Babes , nay more ground , if the Rain falling upon the Israelites was that which baptized them ; 't is a Question whether any Rain might fall on little Babes , if it fell on their Parents , for the Parents might cover them by holding some thing over their Heads and Bodies , &c. 3. The same Persons which the Apostle saith were baptized in the Sea , and under the Cloud , are also said to eat the same Spiritual Meat , and to drink the same Spiritual Drink . Now did not the Children partake of the Lord's Supper , I mean that Typical Lord's Supper ? This Text therefore proves as strongly that you may give them the Lord's Supper as Baptism , because they ate of the Manna that fell from Heaven , and drank of the Water that came from the Rock . 4. The design of the Apostle here is , to forewarn the Saints at Corinth to take heed lest they fell as the Fathers fell in the Wilderness ; and to caution them the more effectually , he shews them that the Fathers who fell ( not the Children ) in the Wilderness , had like great Privileges with them , viz. a Typical Baptism , and also a Typical Lord's Supper . Therefore nothing of this matter concerned their little Babes , nor ours neither . As to what you say of whole Housholds being baptized in the New Testament in this Chapter , I shall refer my Answer to that Chapter of yours where you particularly insist upon that weak Argument . You say , the Parents and their Children were baptized , by giving of the Law upon Mount Sinai , Exod. 19. 10. Go to the People , and sanctify them , and let them wash their Clothes . Now the washing of their Clothes and the washing of the Flesh went together , Lev. 15. 5 , 6. wash his Clothes , and wash himself in Water . Being thus washed , the Apostle saith , that all the People entred into God's Covenant by Baptism , Heb. 9. 19. For when Moses had spoken every Precept to the People according to the Law , he took the Blood of Calves and of Goats , with Water , and sprinkled both the Book and the People . The Apostle calls this Sprinkling , Baptism , Heb. 9. 10. divers Baptisms , &c. Answ I answer , you have once already to your great Reproach , and I fear contrary to the Light of your own Conscience , asserted that which is false ; I appeal to you , and all that can read the Greek , whether that word in Heb. 9. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , divers washings , which I deny not may be read divers baptisms , is the same word in Heb. 9. 19. viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sprinkling the Book and all the People , is it there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Speak and confess your Ignorance , or else acknowledg your Sin in going about to deceive the People , by making them believe that sprinkling is in Greek Baptism or baptizing : For tho washing in Heb. 9. 10. is Baptism or baptizing , yet in Heb. 9. 19. sprinkling both the Book and People , you must needs know is in the Greek rantizing . 2. And what tho these divers washings are called Baptisms , I have shew'd once already from a Faithful and Learned Author , namely Mr. Henry Ainsworth , that all those Legal Washings were by total dipping of the whole Body . Take his Words again on Levit. 11. 32. All that are unclean , whether Men or Vessels , are not cleansed but by dipping or baptizing in Water ; and wheresoever the Law speaketh of washing a Man's Flesh , or washing of Clothes for Uncleanness , it is by dipping the whole Body therein : and whether they be Men or Vessels , there may not be any thing between them and the Water , to keep them asunder , as Clay , Pitch , or the like , that cleaveth to the Body or Vessel ; if there be , then they are , saith he , unclean , and their washing profiteth them not . Maim Mikvaoth , chap. 1. § 12 , 21. Take heed what you affirm for the future : This Man , you and all know , was well acquainted with Jewish Rites and Ceremonies ; and what can be a more full Confutation of what you affirm of Jewish Washings or Baptisms ? But where we read of sprinkling of Blood and Water , 't is not baptizing , unless baptizing and rantizing be both one and the same Word , and Thing , which we utterly deny . 3. What tho the People were washed , even all the whole Congregation , Was not that a Typical Church , and did it not typify that all true Believers must be washed in the Blood of Christ in Justification , and also washed by the Holy Spirit in Sanctification ? These Things were held forth thereby , and not Baptism . You would make one thing that is a Figure or Shadow , a Type of another thing that is also it self but a Shadow or Figure ; for Baptism signifies Christ's Death , Burial , and Resurrection , and our Death unto Sin , and Vi●ification to a new Life . But those Types were Shadows of good things to come , even of Christ , he was the Substance of them all ; they must I say prefigure a Substance , not a Shadow . 4. In a word , all your labour is here lost about those divers Legal Baptisms and Rites under the Old Testament , and of Children being in that Covenant , because they were all Types ; even that all the Elect , or all that believe in Christ , should be washed in Christ's Blood , or have his Blood sprinkled upon them , and be sanctified by his Spirit : Also it was a legal external and Typical Covenant , and an external Typical Church , holding forth the true Spiritual Gospel-Church ; and that , like as Circumcision and those divers washings , did belong to the whole House of Israel , whether Godly or not . So all the true Israel , under the Gospel Dispensation , should have the Substance and Anti-type of them ; and when any have attained to Faith in Christ , and have what is signified in Baptism , then and not till then they ought to be baptized : but this not simply because they are in Covenant , or have the thing signified in Baptism , but because of the express and positive Command of Christ . I say again , nothing can give being to an Ordinance that wholly depends on a meer positive Rite , but the express Will and Command of the Law-giver . To conclude with this , I infer , 1. From the whole , in Opposition to what Mr. Owen saith , it plainly appears that the sprinkling of VVater is not Baptism . 2. That God receives all into the Covenant of Grace and Gospel Church , through the Spiritual washing of Regeneration and Sanctification of the Spirit ; and that such only by Christ's positive Command ought to be baptized . 3. That there was no Gospel-Baptism , no Baptism of Christ under the Law , but that 't is a pure positive Command and Institution of our Lord Jesus in the Gospel . 4. That God received none of his People under the Law into Covenant , through Baptism , or through sprinkling of Water and Blood : And that the sprinkling of Blood was a Figure of the Atonement of Christ's bloody Sacrifice , and the sprinkling of Water of the sanctifying Virtue of the Spirit in Sanctification , and not that Gospel-Baptism was signified thereby . 5. That 't is only the meer positive Command of Christ in the New Testament , that gives being , and a just Right , to Gospel-Baptism . 6. That tho the Children with their Parents were taken into the Legal or Typical Jewish Church , by God's positive Command , that being a National and Typical Church , yet no Children or Parents are by the positive Command of Christ in the New Testament to be received into the Gospel-Church , but only those of them that believe and are washed in the Blood of Christ , and sanctified by the Sacred Water of the Holy Ghost ; sith the Church of God now is not National , but Congregational , not consisting of the Fleshly , as such , but the Spiritual Seed of Abraham . And since there being no Precept nor Precedent in all the New Testament , that any one Infant was baptized or taken into the Gospel-Church , it follows 't is an Human Tradition . 7. That the Covenant on Sinai , and the Ceremonial Law , was not the Covenant of Grace , tho given in subserviency thereunto , and the latter a clear Figure of the Covenant of Grace , and held it forth to all such who by Faith could see beyond those Sacrifices to the Anti-type of them . Lastly , Mr. Owen saith , If Children were baptized formerly into Covenant , ought they not to be baptized into his Covenant now , especially because the Grace of the Covenant being enlarged under the Dispensation of the Gospel , and the Privileges being more extensive ? I answer , He doth but beg the Question , asserting that which he proves not , nor is ever able to prove , viz. ( 1. ) That Children were baptized into the Covenant under the Law ; What Pedo-baptist ever asserted this before ? And in vain doth he affirm it now , especially since he cannot prove sprinkling is Baptism . ( 2. ) That all Infants were received into Covenant with God by Legal sprinkling , and not till then ; but certainly all the Infants of the Jews were born Members of that National Church , therefore not received into that Church and Covenant by Circumcision ( which most of the Assertors of Childrens Baptism do affirm ) ; much less not by sprinkling Blood and Water upon them : Yet that sprinkling of Blood and Water might , I deny not , be a Sign that they , and the whole House of Israel , were God's Legal Covenant People ; and so the Type of the whole Spiritual Israel , who should be washed in the Blood of Christ , or Blood of the New Covenant , and sanctified by his Spirit , as is said before . 2. Moreover evident it is , that tho the Covenant of Grace , in the Dispensation of it under the Gospel , is enlarged , and the Spiritual Privileges more extensive than were the Privileges of the Legal Covenant and Legal Church ; yet the external Privileges are less and not so extensive now as was theirs : How many outward and earthly Privileges had the Jews and Ministers of God under the Law more than the Saints and Ministers of Christ have now ? Many of which I have reckoned up in the beginning of this Treatise . Thus I close with your Eighth Argument . CHAP XIV . Proving that Children have no Right to Baptism , from John the Baptist's Administration of Baptism ; in Opposition to what Mr. James Owen saith , in his 12th Chapter : That John baptized no Infants , neither according to the Practice of the Jewish Church , nor by virtue of any Commission he had from God that sent him . Containing an Answer to Mr. Owen's 9th Argument for Pedo-Baptism . MR. Owen saith , If John baptized Infants , Baptism doth always belong unto them ; for the Baptism of John and the Baptism of the Apostles were the same in the Substance of it : He baptized in the Name of Christ to come , and they baptized in the Name of Christ that was come . Answ . If you can prove John baptized Infants , you do your Business indifferent well . Now say you , What we are to prove in this Chapter , is , that John baptized Infants ; to manifest this , let it be considered , 1. John the Baptist came not to nullify the Covenant of Abraham , but rather to fulfil it ; and the Covenant of Abraham was , that God would be a God to his People , and to their Seed ; all the Visible Church of the Jews were in this Covenant : John warneth them that they trusted not in the Privileges of this Covenant , by living ungodly Lives ; he doth not in any Place make void this Covenant , but rather confirms it , saying , God will raise other Children to Abraham , if the Jews brought not forth Fruit meet for Repentance ; he came to baptize the Seed of Abraham , which were all of them in the Covenant of God , not only the Parents but the Children also : Therefore their Children had the same right to Baptism as their Parents had . Answ . 1. I deny not but the whole House of Israel were in Covenant with God , both Parents and Children , and so abode till the old Covenant and old Covenant-Seed were cast out ; but What saith the Scripture ? Cast out the Bond-woman and her Son , Gal. 4. 30. Now the Apostle tells you , by the Bond-woman is meant the Sinai Covenant , and by her Son the natural Seed of Abraham as such , Gal. 4. 22 , 23 , 24 , 25. 2. This Grant of yours proves that the Jewish Covenant , which took in all the People both Parents and Children , was not the Covenant of Grace ; because but a finall number of the Jews were in God's Election , and so in the Covenant of Grace . See Dr. Owen on the Hebrews , 3d Vol. Pag. 256. The Covenant of Grace in Christ is made only with the Israel of God , the Church of the Elect. Pag. 291. The new Covenant is made with all , who effectively and eventually are made Partakers of it ; and if they are not so with whom the New Covenant is made , it comes short of the Old in Efficacy , who were actual Partakers of the benefit of that , that is , of those external Benefits . 3. Nor doth that which you mention help you , viz. that in that Covenant made with Abraham and the whole House of Israel , 't is said God would be their God , or a God to Abraham and to his Seed in their Generations . For , First , God may be said to be the God of a People divers manner of ways , as Dr. Bates observes . 1. Upon the account of Creation , thus he is our God and Father ; O Lord thou art our Father , we are the Clay , and thou art our Potter , and we are all the works of thy Hands , Isa . 64. 8. 2. Saith he , By external Calling and Profession , there is an intercurrent Relation of the Father and Son between God and his People : Thus the Posterity of Seth are called the Sons of God , Gen. 6. and the entire Nation of the Jews are so called ; When Israel was young , I called my Son from Egypt , Hos . 11. Dr. Batesin his Sermon on Mr. Baxter's Funeral . Secondly , God may be said to be the God of a People by way of special Interest , by Election , Regeneration and Adoption ; thus he was not a God to the whole House of Israel , both to Parents and Children without exception : Yet we grant God was their God by entring into a visible and external Covenant with them ; and as so considered he was said to be their God , and an Husband to them . Jer. 31. 32. Which Covenant they broke , altho I was an Husband to them , saith the Lord. But pray observe , the New Covenant is said not to be according to that Covenant which God made with this People , when he took them by the Hand and brought them out of the Land of Egypt . Thirdly , Now if that Covenant , in which God is said to be their God , was the Old Covenant , or the Legal Covenant which God hath took away , to establish the Second , What doth that signify which you affirm here ? Certainly , John would not go about to establish that Covenant which he knew his Master was ready to take away , viz. the Covenant of Peculiarity God made with Abraham and his Natural Seed , as such . We deny not , but the free Promise that God made with Abraham is the Covenant of Grace ; but that belongs not to Believers Seed , as such : For some of Unbelievers Seed may be in the Covenant of Grace , and some of Believers Seed may not , i. e. the Children of the Promise , or Covenant of Grace , or the Elect of God may lie amongst the Unbelievers Children , as well as amongst Believers Children : Tho I doubt not but more of Believers Seed are called than of others , and have greater Privileges , i. e. by the Instruction , Prayers , and good Example of their Parents , &c. Fourthly , Tho John did not nullify the external Covenant , yet he , being to prepare Christ's way , gave the Jews a clear Intimation of the repealing of it , or the period thereof , and that now it would stand them in no stead ; they indeed made this which you say an Argument to come to his Baptism , namely because of that Covenant with Abraham , or their being his Children : But what did John say ? Think not to say within your selves , we have ●braham to 〈◊〉 Father . As much as if he should say , your being the Seed of believing Abraham , according to the Flesh , will give you no Right to Gospel-Baptism nor other Gospel Ordinances and Privileges , tho it gave you right to Circumcision and Legal Privileges . You say , He doth not make void the Covenant with Abraham , but rather confirms it ; saying , God could raise other Children to Abraham , if the Jews brought not forth Fruit meet for Repentance . Answ . Tho he did not make void that Legal Covenant , yet he explained the nature thereof to the Jews , and shewed them their great Error and Mistake about it , clearly intimating that the Covenant of Grace God made with Abraham and with his Spiritual Seed did differ , and was of another Nature with that Covenant which God made with him and his Natural Seed , as ●u●h ; ( for saith he , God is able to raise up of these Stones C●… to Abraham , meaning the Gentiles , as Expositors give it ) If the Covenant of Grace made with Abraham ran only to his Fleshly Seed , as such , Why did John say God could raise up others to be his Children ? even such that were not of his Natural Seed . And also , Why did he refuse them , who were his Natural Seed , That did not bring forth Fruit meet for 〈◊〉 , or did not believe , and so shewed themselves not to be the true Spiritual Seed of Abraham ? Fifthly , From hence therefore it follows , in opposition to what you say , That Gospel-Baptism is not of the same extent with Circumcision . As the whole Countrey , say you , were under Circumcision , so doth John receive them to his Baptism , he refused none that came to his Baptism , but received Publicans , Sadduces , Pharisees , viz. the Generations of ●ipers , Matth. 3. 7 , 8. And can it be thought he refused little Children ? Answ . I wonder you should affirm that John received all the Countrey to his Baptism , and refused none , no not the Generation of Vipers : This I deny , and you have no shadow of Reason to assert it , since he rebuked them when he saw them coming to his Baptism , and bid them bring forth Fruit meet for Repentance . Prove , if you can , that he baptized one Soul but such only that were penitent , and demonstrated the truth of their Repentance by bringing forth of the Fruits thereof . 'T is very strange to me that any Man should assert that John the Baptist ( whose Doctrine and Ministry by all Divines is look'd upon to be very severe and sharp ) should baptize all , even the worst of Men , yea such whom he called a Viprous Generation . But what is the purport of this Argument of yours for Infant-Baptism ? Certainly all may easily see it : Doth it not tend to prove that all ungodly and unbelieving Men and Women are to be baptized as well as Infants ? Let me but justly infer upon you , and from what you say here , after this manner , viz. If John Baptist baptized all that came to him , even all the ungodly Jews , as Publicans , Sadduces , Pharisees , yea those Generations of Vipers ; then Unbelievers , yea the worst and vilest of Men , are as true Subjects of Baptism as Believers . 'T is no matter whether they believe or not , repent or not , or at present bring forth Fruit meet for Repentance or not ; John took their Word , their Promise that they would do those things afterwards . What Notions do you impose upon your unwary Readers ? I thought all Adult Persons ( according to the avowed Principle of the Pedo-baptists , as well as Anti-pedobaptists ) must believe , and manifest true Repentance before they ought to be baptized . Reader , see Mr. Baxter's Book , Confirmation and Restoration , printed 1658. He affirms , viz. That a personal believing is the Condition of the Title of them at Age , is far past doubt . Pag. 16. 1. Saith he , The Promise it self doth expresly require Faith of our own , of all the Adult . He that believeth and is baptized , shall be saved , Mark 16. 16. What doth hinder me to be baptized ? And Philip said , if thou believest with all thine Heart , thou mayst . These two Scriptures and many more Mr. Baxter quotes . His 2d Argument is this , If a Profession of Faith were not necessary , coram Ecclesia , to Mens Church-Membership and Privileges , then Infidels and Heathens would have Right . His 3d Argument runs thus , viz. It is a granted Case among all Christians , that a Profession is thus necessary ; the Apostles and Antient Church admitted none without it . Pag. 17 , 21. Again he says , Pag. 24. We find when John Baptist set up his Ministry , he caused the People to confess their Sins : — And whereas some say that John baptized them that he calleth a Generation of Vipers ; I answer , saith he , we will believe that when they prove it : It seems rather that he put them back , as to those Acts 2. 37. Saith he , It is plain that they made an open Profession , if you consider , 1. That they were openly told the Doctrine which they must be baptized into , if they did consent . 2. It is said they that received the Word were baptized . 3. It is as certain therefore , that they first testified their glad reception of the Word . 4. VVe may not imagine that Peter was God , or knew the Hearts of those thousands , and therefore he must know it by their Profession , that they gladly received the VVord . 5. Their own Mouths cry out for advice in order to their Salvation . 6. It had been absurd for the Apostles to attempt to baptize Men that had not first professed their Consent . 7. The Scripture ( saith he ) gives us not the full Historical Narration of all that was said in such Cases , but of so much as was necessary . 8. The Institution and Nature of the Ordinance tells us , that Baptism could not be adminisired , without a Profession , to the Adult ; for they were to be baptized into the Name of the Father , Son , and Holy Ghost : Therefore were to profess that they believed in the Father , Son , and Holy Ghost , &c. Pag. 25. 9. The constant practice of the universal Church , hath given us by infallible Tradition , as full assurance of the order of Baptism , and in particular of an express Profession and Covenant then made , as of any Point that by the Hand of the Church can be received . Pag. 26. 10. And it was in those days a more notorious Profession to be so Baptized , and to joyn in the Holy Assemblies then now it is , when the Profession of Christianity did hazard Mens Liberties , Estates and Lives , to be openly then Baptized , upon covenanting with God the Father , Son and Holy Ghost , &c. Moreover saith he , it is said of all that were Baptized , ( being then at Age ) that they first believed , and how could the Baptizers know that they believed , but by their Profession , pag. 26. Yea , 't is said of Simon Magus , that he believed , and was baptized , which though he might really have some historical Faith ; yet implyeth , that he openly professed more then he indeed had , or else he had scarce been baptized , which hath caused Interpreters to judge , that by Faith , is meant a profession of Faith. And if so , then sure a profession of Faith is still necessary . p. 27. Yea ( saith he ) Christ in his Commission , directeth his Apostles to make Disciples , and then baptize them ; promising , that he that believeth and is baptized , shall be saved . And who can tell whether a Man be a Disciple , a Believer , or an Infidel , but by his Profession . How was it known but by their Profession , that the Samaritans believed Phillip , preaching the things concerning the Kingdom of God and the name of Jesus Christ , before they were baptized , Acts 8 , 12. Phillip caused the Eunuch to profess , before he would baptize him , that he believed that Jesus Christ was the Son of God , &c. Saul had more then a bare Profession before baptized , Acts 9. 15 , 17. Also Cornelius and his Company had more then a Profession , for they had the Holy Ghost poured on them , speaking with Tongues . And it was such a Gift of the Spirit , that caused the Apostle to conclude , that God had granted the Gentiles Repentance unto Life , Acts 11. 8. The Converted Gentiles , Acts 13. 48. shewed their belief and gladness . p. 27. Gods Order is ( to the Adult saith he , ) first to send Preachers to proclaim the Gospel , and when by that Men are brought so far as to profess or manifest their Eyes are opened , and that they are turned from darkness to light , and from the power of Satan unto God , then they must be baptized for the remission of Sins . As their Sins are not forgiven them till they are converted , Mark 4. 12. so they must not be baptized till they profess themselves converted , seeing to the Church , none esse , and none apparere , is all one ; Repentance towards God , and Faith towards our Lord Jesus Christ , is the summ of that preaching that makes Disciples , Acts 20. 21. and therefore both these must by profession seem to be received before any at Age are baptized , p. 30. 31. If as many as are baptized , are baptized into his death , and are buried with him by baptism into his Death ; that like as Christ was raised from the Dead , then we should walk in newness of Life . Then no doubt , but such as were baptized did first profess this Mortification , and consent to be buried , and revived with Christ , and to live to him in newness of Life , Rom. 6. 3 , 4 , 5 , 6. For Paul was never so much for Opus Operatum above the Papists , as to think that the baptizing of an Infidel might effect these high and excellent things , and he that professeth not Faith , nor never did , is to the Church an Infidel . In our baptism , we put off the Body of the Sins of the Flesh , by the Circumcision of Christ , being buried with him , and rising with him through Faith , quickned with him , and having all our Trespasses forgiven , Col. 3. 11 , 12 , 13. And will any Man , ( saith he , ) yea will Paul , ascribe all this to those that did not profess the things signified , or the necessary Condition ? Will baptism in the Judgment of a wise Man , do all this for an Infidel , ( let me add , or to an Infant ) or one ( saith he , ) that professeth not to be a Christian . Baptism is said to save us , 1 Pet. 3 , 21. and therefore they that will be baptized , must profess the qualifications necessary to the saved , p. 32. The Keys of the Kingdom of Heaven are put into the Churches Hands , and they that are loosed on Earth , are loosed in Heaven ; ( if the Keys do not err ) ; and therefore pastors of the Church must absolve none by Baptism , that do not by profession seem absolvable in Heaven , they must profess to have the old Man Crucified with Christ , that the Bodie of Sin be destroyed , that henceforth they might not serve Sin , Rom. 6. 5 , 6 , 7 , 8. As many as have been baptized into Christ , ( saith he , ) have put on Christ Jesus , and are Abrahams Seed and Heirs according to the Promise , Gal. 3. 27 , 28. This speaks the Apostle of the probability grounded on a credible Profession , and therefore it is clear , that the profession was presupposed that might support this charitable Judgment . Our baptism is the solemnizing of our Marriage with Christ . And it s a new and strang kind of Marriage , where there is no profession of Consent . † The baptized are in Scripture , called Men washed , Sanctifyed , Justifyed . They are all called Saints , and Churches of Saints , all Christians are called sanctifyed ones , or Saints , therefore it is certain , that they professed themselves such . Thus far Mr. Richard Baxter . Sir , I thought fit to confute you in your bold Assertion , viz. that John the Baptist baptized all that came to him , even those Pharisees , that he called a Generation of Vipers , by making use of the Sword of Goliah ; Reader , how this Pedo-Baptists , Mr. Baxter , hath not only overthrown Mr. Owen's argument here for Infant Baptism , but utterly hath overthrown Infant Baptism it self . 1. For ( he saith ) the Commission directeth Christ's Apostles to make Disciples , and then baptize them , p. 27. 2. ( He saith , ) the summ of that preaching that maketh Disciples , is repentance towards God , and Faith towards our Lord Jesus Christ , p. 30 , 31. Where then is the Commission to baptize Infants , Baptism can't make them Disciples , nor their Parents Faith neither ; no , 't is the preaching of the word , he that has not Faith in our Lord Jesus Christ , is no Disciple of Christs . You must have a new Commission to baptize unbelievers or Infants either , before ye ought to do it . 6. You say John came to prepare the way of the Lord , the end of his baptism was to bind all the People to believe in the Lord Jesus , which was to come . Faith was not the condition of John's Baptism , but the end thereof ; his Baptism laid a particular obligation on all the Seed of Abraham to receive Christ , Childred as well as others , were bound to receive him when they came to Age , because Baptism was a sign of that obligation , &c. Answer . Could you prove what you say , it was something to your Business , viz. that John baptized all , even ungodly Parents as well as Children , which Mr. Baxter from God's word hath fully confuted . 2. Also then it must follow , that the baptism of John , and that baptism administred by the Apostles , differed in an essential part , which you your self but a little before , do utterly deny , and affirm that they were both essentially , one and the same baptism , only one unto him that was to come , and the other into him that was come , Dead , and Risen again : Now , was not Faith and Repentance the condition of that Baptism administred by the Apostles ; did not they require Faith , and a profession of Faith of all they admitted to Baptism ; the Scriptures , Mr. Baxter cites in the aforementioned Book of his , fully proves they did , and that those things were prerequisites of it , therefore Baptism as administred by John , and by the Disciples of Christ , was not only to the end , they should be obliged to believe and repent , but Faith and Repentance was the condition or qualification of all they baptized . For John ( nor the Apostles neither ) would take a bare verbal profession of Repentance of those that came to Baptism ; John commanded them to produce the Fruits of Repentance , or to bring forth Fruit meet for Repentance , and this was his way to prepare the way of the Lord , or to prepare a People for the Lord 's Spiritual Building ; he preached , Repent , for the Kingdom of Heaven is at hand . That Vow or Promise in Baptism that you dream of , prepares no Man for Christ , nor fits any for his Church ; no. no , it must be Conversion , Faith , and Regeneration it self . 7. You say little Children were Members of the Church of God in the time of John , none can deny that , because Circumsion , the Seal of the Covenant , was upon them , all the Seed of Abraham were at that time God's visible Church , and they were his only Church upon Earth ; they were not out of the Church before they were baptized , neither were they received into the Church of God through Baptism , as those that were out of it before , but the whole Nation were baptized , because they were Members of God's visible Church ; and because little Children were Members of the visible Church , the Baptism of John appertained unto them . 1. Answer , I answer , we deny not but the Jewish Infants were Members of God's legal Church ; but I ask you whether John's Baptism was a legal Ordinance , or a pure Gospel Ordinance , as Circumcision was , prove it ; we deny it , and say it was Evangelical , and did not appertain to the Jews , or the Seed of Abraham , according to the Flesh as such . 2. If you should prove it was a legal Ordinance , yet it doth not follow , Infants of the Jews ought to be baptized as their Males were to be Circumcised , because there was a clear politive command to circumcise them , but none to baptize them . 3. If you argue from the right of Circumcision , then it follows , that none but their male Infants ought to be baptized . What authority had John to baptize females , whether the adult or Infants , as I said refore . 4. I am troubled to see how you confound your Peoples understanding , was the Jewish Church or the Visible Church of God under the Law , and the visible Gospel Church , formally and materially one and the same . Had the Jews a right to all Gospel Ordinances and Privileges , because they abode his legal visible Church till the Death of Christ ; we grant the invisible Church of God under Law and Gospel , is but one and the same ; but doth not the Gospel Church in its Ordinances , Administrations , Rights and Piviledges , vastly differ from the legal , was not the visible Church of God under the Law , a National Church made up of the Jewish People only , and is the Gospel Church not congregational , consisting of both Jews and Gentiles that believe , or are born of the Spirit . 5. What , though John did not make void the Covenant of peculiarity God made with Abraham , yet he laid the Ax at the Root ; and being to prepare matter for a new Church State , and his Ministry being Gospel , and the Ordinance he administred a Gospel Institution , he told the Jews and Pharisees , that their being Abraham's Seed , or having Abraham to their Father now , was no good Plea or Argument for them to plead , as a right to this new Administration . John's Doctrine did in part , finish the Law and the Prophets , or old covenant Dispensation , though the full period of it was not come till the death of Christ . Hence our Saviour saith , the Law and the Prophets were untill John , and from that time , the Kingdom of Heaven began to suffer Violence , and Men strove to press into it , though its full and perfect beginning was not till our Lord had broken down the middle wall of Partition , and nail'd the legal Rites and carnal Ordinances to his Cross , and removed that enmity between Jews and Gentiles , making both one new Man , and so a new Gospel Church ; pray take what one of your own Brethren , a Pedo-Baptist saith , of John's Ministration , it is Reverend Cotton of New-England . Who speaking of this Text , Mat. 3. 10. Now also the Ax is laid to the Root of the Trees . The first ( saith he ) is the Root of Abraham's Covenant , which these People trusted upon , and of that it is which John the Baptist speaketh , now is the Ax laid to the Root of the Trees ; think not to say within your Selves , we have Abraham to our Father , so that all their Confidence that they had in Abraham's Covenant , Temple and Tabernacle and such things , are burnt up , and so they have no Root left them to stand upon , and this is one thing intended by the Root . Again he saith , the Lord hath cut us off from hope , in the righteousness of our Parents , and from boasting of Ordinances ; again saith he , this we read of , Mal. 4. 1. it is spoken of the ministry of John the Baptist , which did burn as an Oven against all the Scribes and Pharisees , and left them neither the Root of Abraham's Covenant , nor the branch of their own good Works , he cutteth them off from Abraham's Covenant , &c. and by cutting them off from the Root , he leaveth them no Ground to trust on , Cotton on the Covenant , pag. 177 , and p. 21 , 22. How direct is this to the purpose , and it as fully othroweth all that you speak in this Argument ; this Reverend Author Concludes , that Abraham's Covenant made with his natural Seed as such , was cut down by John , though the Tree was not yet removed , nor the Chaff blown or fanned away ; but you would make the People believe , John confirmed that old Covenant right , and baptized all the Jews upon the Authority of Abraham's Covenant ; as if instead of cutting the Tree down at the Root , he was about to plant it afresh , or uphold its standing , which had it been so , he would have rather said , think to say within your selves , we have Abraham to our Father , for upon that foot of Account , I am to baptize you all , you being all in God's Covenant , though you be a Generation of Vipers . But how directly contrary to this Doctrine of yours did John preach to them ' , and clearly took them off of any such a pretended right to Baptism , viz. because they were in Covenant with Abraham . You say John did not cut down one Branch of that Covenant . Mr. Cotton says , he cut down the Tree at the Root ; you say , he baptized Infants upon that foot of account , but since , God's Word speaks not one word of any such thing , 'T is plain , you assert your own Fancies , or groundless suppositions . There is no doubt , say you , but that Parents brought their Children with them to the Baptism of John , for God commanded them to bring their Children with them into the Congregation , Deut. 29. 10 , 11 , 12 , &c. their Zeal was great for their Children , Acts 15. 12. and 21. 20. therefore say you , if John refused their Children , they would not so willingly have come to his Baptism . They brought their Children to Christ ; therefore they brought their Children to the Baptism of John. Ans . I answer , you say no doubt but they brought their Chldren to John's Baptism , but without doubt they did not , say I ; because if they had , it would without doubt have been written , but since it is no where written that they did do it ; nor of John's baptizing one Infant , there is no doubt but we are in the right , viz. John baptized no Infants , nor any but penitent Persons , because he required Repentance , and the Fruits of it in all that came to his Baptism . Moreover , 2. Because all Israel , their little ones , their Wives and Strangers , the hewer of Wood , and drawer of Water , entered into that legal Covenant with God , Deut. 29. 10. 11. 12. doth it follow ; that we in the Gospel times must bring all our Children and Servants to Baptism and the Lord's Supper ; they had a command from God to do what they did , and that old Covenant Church state required them so to do ; but God hath no more required us to bring our Infants to Baptism , then he hath required us to Circumcise them , or give our first born to the Lord , which was God's command to them under the Law. Baptism , I tell you again , being of meer positive Right , you can draw no such Conclusions for what you plead for , 't is only their Duty to be baptized , that Christ commanded to be baptized , and that is those that are made Disciples by the word preached , or those that believe in Christ , or that profess Faith in him ; and 't is the New Testament only , must inform us who are the subjects of Gospel Ordinances that depend only upon Laws meerly positive , according to the Sovereign Pleasure of the institutor of them , or holy Law-giver Jesus Christ . You say they brought their Children to Christ , therefore they brought them to John's Baptism . Answer , If John had wrought Miracles and healed the Sick , I doubt not , but they would have brought their Children to him to have them healed , as well as they brought them to Christ , but John wrought no Miracles ; also our Saviour was a healing the Sick when they brought Children to him ; and it may fairly be inferred , they brought little Children that were distemper'd to him , to have him lay his Hands upon them , which was his way in healing the Sick , as I have said before . You say Infant Baptism was an usual thing in the Jewish Church , several hundred years before the time of John , and tell us a story of Moses Ben Maimon , who colected the Rites of the ancient Jewish Church . Answer , I have answered that already , you having urged that argument before . 'T is evident it was no other but a Jewish hamane Tradition , if it be as you say ; for God never commanded the Jews to baptize Infants , though you before would make your unwary Reader think that Jacob invented it . I am sorry to see such stuff from a Man of Learning . What credit is to be given to the Jewish Talmud , what one Jewish Rabbi affirms , concerning this matter , I have shewed , another seems to deny , Rabbi Joshua confesseth that the Jews baptized Infants , after the order of the Counsel , not by any Authority from God by Moses , or any of his Holy Prophets , but shall we think John Baptized Infants by vertue of any human Tradition that was among the Jews . Sir , a popish Tradition is of as good authority , as a Jewish one ; you may affirm , the Papists for many hundred years baptized Infants , but where is it written in God's Word , that God commanded the Jews to baptize their Proselites , or that Christians ought to baptize their Infants : to the Law and Testament , the sacred Scripture is a perfect Rule . You say John baptized little Children , for he baptized the whole Nation in general , whereof Children were a great part ; he refused none that came , or were brought to him , Mat. 3. 5 , 6. then went out to him Jerusalem and all Judea , and all the Regions round about Jordan , and were baptized of him in Jordan . Now say you , if John baptized all Jerusalem and all Judea , and all the Regions round about Jordan , and all the People ; it is certain he baptized Infants , unless we think there were no Children in Jerusalem , &c. Answer , I answer , now you think you have done your Business ; but Sir , doth not this Argument of yours as strongly prove , that all wicked and ungodly people may be baptized also , ye Swearers , Whoremongers , Murderers , yea the worst of Men , for can we think there were none such in Jerusalem , Iudah , nor in all the Regions round about , yea that we may baptize Pagans and Infidels , for no doubt , but there were some of all Nations at Jerusalem . 2. You affirm that John baptized the whole Nation of the Jews , even every Man , Woman and Child , or else I mistake you ; now if this were so , how it is said , that Christ made and baptized more Disciples then John , John 4. 1. John 3. 26. 't is said that Jesus baptized , and all Men came to him . How did John baptize all , and Christ baptize more of the People then John ; what think you , were they rebaptized ; certainly , you will make them all proper Anabaptists ; besides , if John baptized all the Jews , where were those three thousand that St. Peter and the other Disciples baptized , Acts 2. 40 , 41 , 42. were they not dwellers at Jerusalem , and notwithstanding Christ baptized more Disciples then John ; yet 't is said , Acts 1. 13. that the number of the Disciples that were at Jerusalem were but about one Hundred and Twenty . 3. I have shewed , that according to Scripture Rhetorick frequently by a Synecdoche a part is put for the whole , and sometimes the far lesser part also . 'T is said , All the Cattel in Egypt died , Exod. 9. 6. that is , all that were in the Field : Also Christ saith , When he was lifted up he would draw all men unto him , Joh. 12. 32. Doth that intend all universally ? So Paul saith , All seek their own : And Christ saith , Ye shall be hated of all men for my name sake . See these Scriptures , Exod. 32. 3 , 26. Jer. 6. 3. 1 Cor. 10. 7. Isa . 2. 2 , 3. Acts 2. 5. See Glassius Illiricus , and other Tropical Writers : Also read Philologiae Sacra , and our last Annotators on the Holy Bible , called Pool's Annotations , on this Text. The Term All , say they , here twice repeated , is enough to let us know , that 't is often in Scripture significative no farther than Many — For it cannot be imagined , that every individual Person in Jerusalem , and the Regions round about Jordan , went to hear John the Baptist , but a great many . From hence it appears , That it is no ground for Mr. Owen to affirm , that by all Jerusalem , and all Judea , &c. must be intended every individual Person , both Men , Women , and Children ; but rather , some of all Sorts , Degrees , Sexes , &c. It shews , that Multitudes went to hear him , and many were baptized by him in Jordan , confessing their Sins with unfeigned Repentance . But ( you say ) the Text doth not tell us what manner of Confession this was , whether in Words or Works : Their submission to Baptism , was an actual Confession of their Uncleanness , and that they stood in need of Washing , it cannot be thought that it was a Confession in Words ; because one Man could not receive a particular Confession from the whole Country if they made a Confession in Words : It is like one made it in the Names of others , even as the Priests did in the Names of all the People , Levit. 16. 21. Thus the Parents might confess their Sins for themselves and their Children , &c. 1. Ans. Let Mr. Baxter's Arguments serve to confute you here ; he tells you , That from Scripture and the universal Practice of the ancient Church , That Faith , and a Confession of Faith , yea a verbal Confession , was requirad oi all that were baptized ; With the heart man believeth , and with the mouth confession is made to salvation , Rom. 10. 10. 2. Certainly you are strangely left to blindness of Mind about this Matter : Did ever any Man , except your self , and one Mr. Excel , whom I answered lately , affirm , That all ungodly and unbelieving Men and Women , that were willing to be baptized , were proper and fit Subjects of Sacred Baptism ? For all Men may see , that this Argument of yours is for their Baptism , and as forcible to prove they ought to be baptized , as 't is to prove the Baptism of Infants : For , if John baptized all the whole Country , even every individual Person , then Ministers now may baptise all in all Nations , even all the World , let them be what they will , Turks , Pagans , Infidels , Swearers , Drunkards , and Idolaters , Thieves , Murtherers , if they will but promise to turn from their Sins and repent , whether they do it or no , yet , if your Argument be good , they ought to be baptized : But how contrary to this is that which all your Brethren generally assert ? viz. That in the Primitive Times , when the Gospel was first preached and ? Churches planted , all that were first baptized were Believers , Saints , and godly Persons , and upon their Faith their Children were ( as they say ) baptitized also , which is that we deny ; tho' they are right as to what theyspeak in respect of Believers themselves ; but , siuce we have so fully refuted what you say of Baptizing adult Persons that are Unbelievers , I will say no more of that in this place . 3. 'T is evident what you affirm is false , viz. That John baptized the whole Country , even every individual Person , and that by a plain Instance : Is it not said , That the Pharisees and Lawyers rejected the counsel of God against themselves , being not baptized of him , Luke 7. 30. That is , faith our Annotators , not receiving John's Doctrine of Repentance , for the remission of Sins and bringing forth Fruits worthy of amendment of Life , not submitting to Baptism , as a Testimony of such a Repentance . For John's Baptism signifieth his whole Administration . See Pool's Annotations on that Place . All may see what a kind of Confession it was , John's Baptism required ; it was more than a verbal Confession of Sin , even the Fruits of a changed Heart , and a new Life : And where this Doctrine of his was not received , and these Fruits appeared not , John would not baptize them . And now to conclude with this Chapter , in opposition to what Mr. Owen saith , from the whole it clearly doth follow , That John Baptist did not baptize the whole Country , nor any one Infant , no not any one Person , but such who believed and seemed at the least to bring forth Fruits meet for Repentance : And , as he says , John's Baptism was the beginning of the Gospel of Jesus Christ , it followeth , that no Infant ought to be baptized , and that the external Privileges of the Gospel are restrained and not so large as were the outward Rites and Privileges of the Jewish Church , tho' the Spiritual Privileges of the Gospel are larger and more extensive than those of the Law were . CHAP. XVI . In which it is proved , That the Children of the Faithful , as such , ought not to be baptized , because 't is said whole Housholds were baptized : Being an Answer to what Mr. James Owen hath said in his 13th Chapter , and so a Confutation of his Tenth Argument for Infant Baptism . MR. Owen saith , it was God's way from the beginning of the World , to receive whole Housholds into Covenant , the Children were received in with their Parents ; even so Noah and his Family were in the same Covenant , for his sake his Family was received with him into the Ark , and were baptized with him in the Waters of the Flood : Abraham believed , and his whole Family was received into God's Covenant with him , Gen. 17. Heb. 11. 7. 1 Pet. 3. 20 , 21. Not himself and his Seed , but his Men-Servants and Maid-Servants , and of the Gentiles , that were willing to receive the true Religion , and their Seed , Gen. 17. 23. Exod. 12. 40. And so God's Covenant continued in the Families of the Faithful , until the coming of Christ , for near four thousand Years . If any say , that the Dispensation is altered , and the Members rent from the Head of Families , let them shew a plain Scripture for it . 1. Ans . I answer ; As touching that Covenant God made with Noah and his Family , it was not only made with him and his Family , but with all the World , for they were the Representatives of all that should live on the Earth ; nay , and not only Mankind , but with Fowls of the Air and Beasts of the Field . See Gen. 9. 8 , 9 , 10 , 11 , 12. And God spake unto Noah , and to his sons , Verse 8. And I , behold I will establish my covenant with you , and your Seed after you , Verse 9. And with every living creature that is with you , of the fowl , of the cattel , and of every beast of the earth with you , from all that go out of the ark , to every beast of the earth , Ver. 10. And I will establish my covenant with you , neither shall all flesh be cut off any more by the waters of a flood : neither shall there any more be a flood to destroy the earth , Verse 11. Now to what purpose do you mention this Covenant , or the temporal Salvation of Noah's Family in the Ark ? May be Noah's Family , or some of them , were saved with that external Salvation for his sake ; yet this proves not that his Faith extended to the Spiritual Salvation of the Souls of his Children , for he had a cursed Cham to one of his Sons , his Faith could not save him . 2. As to the Ark being a Type of Baptism , or that his Family were baptized in the Ark , this , as I have once before told you , doth as much tend to prove that all the World may be baptized , even the good , and bad , and Cattle also , as any in particular ; for all , in the Ark , were as truly baptized , as any that were in it . 3. Had you said Noah's Family was a Type of the Gospel-Church , you had spoken something to the purpose ; for so Expositors intimate , and not without good Reason . And , 1. As all his Familily were received into the Ark , so all the Members of the Gospel-Church were by Faith to be received into Christ , the Anti-Type of the Ark. 2. As Noah built the Ark according to the Commandment of God , so Christ built his Church , and did every thing according to the Commandment of his Father . 3. Noah took many Trees well hewen and fitted to build the Ark ; so Christ takes many Believers , who are Spiritually well hewed and fitted by the Word and Spirit , to build his Church , who are called trees of righteousness , chosen People , as Noah built the Ark of such Trees or Wood , God himself chose . 4. As some clean and unclean Beasts were received into the Ark , yea and a Cham who was an ungodly Person , so this might figure forth , that some unsanctified Persons ( tho' not by God's appointment ) would get into , or be received into the Gospel-Church . And , 5. As all that were not received into the Ark perished , so all who get not Spiritually into Christ by Faith , or are not Members of the visible or invisible Church , shall be damned and perish eternally . 6. As Noah's Ark was sometimes , ( no doubt , ) overwhelmed or covered with Waves , and those that were in it ; so all true Believers , that are Members of the true Gospel-Church , ought to be dipped , baptized , or overwhelmed in Water . And , as Sir Norton Knatchbal observes , The Ark was a Figure of the Resurrection . ( Speaking of that Text ) Mr. Owen cites 1 Pet. 3. 20. ( saith he , ) Baptism which now saves us by Water , that is , by the assistance of Water , is Antipical of the Ark of Noah , and it doth not signifie the laying down of the filth of the Flesh , but the Covenant of a good Conscience towards God , while we are plunged in the Water , which is to testifie our belief of the Resurrection of Jesus Christ ; so that there is a manifest Antithesis between these words by Water , and by the Resurrection : Nor is the Elegancy of it displeasing . The Ark of Noah , not the Flood , was a Type of Baptism ; and Baptism was the Anti-type of the Ark , not as if Baptism is a washing away of the Filth of the Flesh by Water , wherein it answers not all to the Ark ; but , as it is the Covenant of a good Conscience towards God by the Resurrection of Christ , in the belief of which Resurrection we are saved , as they were saved by the Ark of Noah ; for the Ark and Baptism were both a Type and Figure of the Resurrection , so that the proper End of Baptism ought not to be understood as if it were a Sign of the washing away of Sin , altho' it be thus oftentimes taken Metonymically in the New Testament , and by the Fathers , but a particular Signal of the Resurrection by Faith in the Resurrection of Christ ; of which Baptism is a lively and emphatical Figure ; as also was the Ark out of which Noah returned as from the Sepulchre to a new Life . Thus far Sir Norton Knatchbal in his Notes printed at Oxford , 1677 , who though a great Pedo-Baptists , yet denyed sprinkling or pouring to be Baptism . Now this hath teaching in it , and shews the Sente of the Apostle Peter's Words very fully no doubt . ut to tell the World , because God saved , and covenanted with Noah's Family ; therefore God takes whole Families in Gospel times into Covenant , argues great darkness . 2. As to Abraham's Family , we deny not but his Family was taken into Covenant with God , even his natural Seed as such , but it was a covenant of peculiarity ; for simply considered , as a Family they were not taken into the Covenant of Grace ; because there where some godly Families that had no lot or part in that Covenant , but we having fully opened the twofold Covenant God made with Abraham at the beginning ; I shall not renew the Argument again . But worthy Brittains , let this be well considered by you , that as Noah's Family and Abraham's Family were taken into Covenant with God and other , whole Housholds under the Law , and the whole House and Nation of Israel , so they were Types of the Gospel Church , even as the whole House or Family of Abraham , ( or whole House and Family of Israel were typically relatively and federally holy ; ) it did prefigure that true spiritual Holiness , that in Gospel times should be in all the members of the true Gospel Church , and not of God's taking under the Gospel whole Families into Covenant with himself , either into an outward external Covenant , or into a spiritual or new Covenant relation with himself . 'T is true , God perhaps hath sometimes called whole Families , both Parents , Children and Servants , and converted them all ; but alass , how many Families are there , where may be , but one is called , and in sacred Covenant with God , may be the Husband and not the Wife , the Wife and not the Husband , the Child , and not either of the Parents are so called and taken into Covenant with God. Pray worthy Brittains , consider well what God speaks of his Promise under the Gospel . I will take one of a City , and two of a Family , and will bring you to Zion . Jer. 3. 14. Not in Gospel times whole Families , no no , this God may do , but 't is more then he hath promised ; or as to matter of Fact is so ; he doth frequently speak in another I may speak here as the Apostles speaks in another Case , you see your calling Brethren , how not many whole Families are called . 3. Because God made a Covenant with Abraham , and his natural Seed , as such , as a Covenant of peculiarality , and also with him made or renewed the Covenant of Grace , setting him up as a covenanting Head on a double respect ; doth it follow , that every believing Man is set or placed by the Lord , as a like Covenant head to all his natural Off-spring : Till Mr. Owen hath proved this , he saith nothing to the purpose . In the Covenant of Circumcision that appertained to all Abraham's natural Seed , were many external Priviledges and Promises made , of which Circumsion was given as a Sign or Token , as particularly the Land of Canaan , &c. But what Priviledges and Promises hath God granted to Believers Children , as such , in Gospel times which Baptism gives them an assurance of ; the sign is nothing without the substance or thing signified ; Believers have the substance or the things signified in Baptism , so have not Infants in their pretended Baptism , nor many of them ever after . 4. Whereas you call for a plain Scripture to prove that the Children of the Faithful are rent from the Head of the Family ; you mistake the Business ; you must prove that in the Gospel Dispensation , Children and Servants , or whole Housholds are taken with the Heads of those Housholds into Covenant with God : What whole Nation is taken into Covenant with God , as the whole House or Nation of Israel was under the Law ; prove , that there is such a Nation , and we will grant , that all the Families in that Nation , are also in Covenant , for in that universal Family all particular Families must needs be comprehended . You proceed to the Gospel times , and mention Zacheus , who as soon as converted , the Lord Jesus said , this day is Salvation comé to this House , for as much as he also is a Son of Abraham , Luke , 19. 9 10. 1. Ans . I answer , you do your Business effectually , if you can prove , that so soon as the Father believes , Salvation comes to belong to all that are in his House ; I thought you argued for some external Priviledge , only for the Children upon their Parents Faith ; but it appears , 't is no less then Salvation it self , even eternal Salvation ; for it was such a Salvation that came to Zacheus that day . O happy Children of Believers if this were true ! For then it follows , that all the Children of the faithful must of necessity be saved , whether they in their own Persons believe or not ; nay , and happy Servants too , for they must all be saved , because part of the Family ; but what credit is there to be given to a Man that talks after the manner as you do , is this true or false ? for what do you mean less then what I say and doth ; Eternal Salvation come to all in that Family or House , when the Head of it doth believe , you ought to repent for spreading such grand errors among the People . Christ you say , explaineth Abraham's Covenant , in Gen. 19. which God made with him and his Family , or his Seed , because he was a Son to Abraham ; as if he should say , though this Man hath been a great Sinner , and though he hath been chief Publican , yet because he did repent , and receive the mediator of the Covenant of Grace , Abraham's Covenant , and the Priviledges thereof do belong unto him , and to his Houshold . He is a Son of Abraham , therefore Abraham's Covenant belongs to him , in the same Latitude to him and his Seed ; many judge that Zacheus was one of the Gentiles , for usually such were Publicans , and this they gather from these words of Christ , 〈◊〉 so much as he also is a Son of Abraham ; he also , though he is not a natural Seed to Abraham , yet he is one of his Spiritual Seed , and therefore Abraham's Covenant belongs unto him and his Houshold , &c. Ans . I answer , your own explanation of this Text overthrows all you strive to prove , were it but considered . 1. For you grant he was not one of the natural Seed of Abraham ; now we say , that all that do believe are the Spiritual Seed of Abraham , and so such to whom the Covenant of Grace , God made with Abraham , ( and consequently eternal Life ) doth belong ; for the true Spiritual Seed of Abraham cannot miss of eternal Salvation , the promise is sure to all the Seed , Rom. 4. 16. Now then if your Eyes were opened , you might quickly see that Abraham was a two-fold Father , and that he had a two-fold Seed ; you know that all Abrahams natural Seed , and the natural Seed of Believers , are not the Spiritual Seed of Abraham , nor have the promise of Salvation sure to them . 2. From hence it appears , Salvation could not come to Zacheus Children , ( if he had any ) unless they as well as himself did believe , and receive by Faith the Blessing of the Covenant of Grace God made with Abraham ; because none are Abraham's Sons or Spiritual Seed , but Believers only , whether Jews or Gentiles , if you be Christs , then you are Abraham's Seed . 3. Therefore if Salvation came to every individual Person in Zacheus Family , they all did believe as well as himself , though it be not expressed . But , 4. Salvation might be said to come to his House , because the Saviour and means of Salvation was that day come to his House . 5. Salvation might be said to come to his House that day , though it came only to Zacheus himself , it coming to the head of the Family , it may be said to come to his House , and yet not to every particular Person in that House , but you bring in this Objection , viz. but what is this to Baptism . You answer , if Salvation came to his House or Family , then Baptism belonged unto them . 2. It is probable , that Zacheus and his Houshold were baptized before by John , for the Publicans came to be baptized of him , Luke 3. 12. and 7. 29. 1. Ans . I answer , you may be sure when Zacheus believed in Christ , he was a proper Subject of Gospel Baptism , so were all that believed who were in his House ; but the Text doth not say , that every particular Person that were in his House believed , or that Salvation came so to his House , but if it did , no doubt they were all upon their believing baptized . 2. But you may well say , what is this to Baptism , since he and all his House were baptized before , even when he was in his Sins , and a notorious Sinner , the chief of the Publicans ; it is probable say you , sure Sir , 't is more then probable , it was impossible , that Zacheus and his Family should escape Baptism , when John had baptized all the whole Country before , all , yea every individual Person that dwelt in Jerusalem , Judea , and all the Regions round about : The truth is , this is very impertinently brought in to prove Infant Baptism ; what doth it signifie , that Salvation was come to Zacheus that day , and not until then , seeing John's Commission was to baptize all , whether Godly or Ungodly , Believers or Unbelievers , whether Salvation was come to them or not ; let the Reader observe , what darkness and ignorance this Man shews . Peter , ( say you ) when he first planted the Christian Religion among the Jews , exhorted them saying , be baptized every one of you , for the promise is to you , and to your Children . Ans . This of the promise being unto them and to their Children , we have fully already answered ; but why doth Peter command these Jews ( who doubtless dwelt at Jerusalem ) to be baptized , seeing John Baptist had baptized them and their Children before , as you have positively asserted ; what must they be all rebaptized , what inconsistency is there in your arguing ? 2. The latitude of this Command , be baptized every one of you , is no further then to all them that he commands to repent , nor is the promise to any of their Children , but such that the Lord our God shall all the Parents right and interest to the promise of the Holy Spirit , Remission of Sins , and eternal Life , spring from their Interest in Christ by Faith , and at that Door comes in the right and interest of all their Children or Off-spring that are called by the effectual operations of the word and spirit of God , 't is the promise made to all the true spiritual Seed of Abraham , but are the natural Seed of Abraham , and the natural Seed of Believers , as such , or as so considered the spiritual Seed of Abraham ? 3. the promise here meant , and the duty of being baptized are as you say of the same Latitude ; thus you argue , viz. be baptized you and your Children , for the promise is unto you and to your Children , we so are to understand the Words ; the Promise , and the Duty , being of the same Latitude , if the Promise belongeth unto them and their Children , then bap●●●●● Ans . I answer , what is the promise but the Holy-Ghost and eternal Life , and such that receive this Promise , viz. the holy Spirit as an earnest of eternal Life , we deny not are to be baptized , and if no Child hath any other right to the Duty , but such who have received the same Promise through Faith , ziz . remission of Sin , and of the Holy Spirit , then no Children but such that repent and believe ought to be baptized , seeing the Promise and Duty runs to the Children or Off-spring as it runs to the Parents . In the same manner , you say , when Peter planted the first Church among the Gentiles , as might be gathered from the words of the Angel to Cornelius , being the first Fruits of the Church of the Gentiles , Acts 11. 13. send Men to Joppa and call for Simon , whose Sir-name is Peter , who shall tell thee words whereby thou and all thy House shall be saved ; the Gospel bringeth Salvation to him and to all his House ; Cornelius well knew the meaning of the Words , for he being a proselite to the true Religion before that time , though uncircumcised , yet received the severe Commandment of Noah , the substance of which might be seen , Gen. 9. 1. God's Covenant was with Noah and his Seed , &c. 1. Ans . I answer , 't is said Peter should tell Cornelius words , whereby he and all his House shall be saved , but it must be such of his House that could hear and understand those Words Peter should tell them ; he shall tell thee , and tell all thy House Words whereby you shall be saved , but not unless he and they of his House believed ; and pray observe , is it not said he was a devout Man , and one that feared God with all his House , Acts 10. 2. all his House , the Holy-Ghost here intends , were such who were of understanding , and did fear God as well as himself , also Cornelius said to Peter , now we are all here to hear what things are commanded thee of God , all his House were capable to hear , &c. Moreover , is it not said , while Peter yet spake these words , the Holy Ghost fell on them , which heard the word Verse 44. and all these were commanded to be baptized , viz. that had received the Holy-Ghost for their reception of the Holy-Ghost , is that argument the Apostle uses to command them to be baptized , Verse 47 can any Man forbid water , that those should not be baptized which have received the Holy-Ghost as well as we , and he commanded them to be baptized in the name of the Lord , Verse 48 , them that did believe ? them that had received the Holy-Ghost them that spake with Tongues and magnified God ; and if it was every individual Person in his House , let it be so , the greater Grace of God was manifested , but here are no Children mentioned in Infancy that were baptized . 2. Besides , I wonder at you , 't is said Peter should tell Cornelius words , whereby he and all his House should be 〈◊〉 , sure you do not believe what you seem to plead for ; pray answer , when the Parent believes , and is saved , or assured of Salvation , are all his Children and whole Family by his Faith brought into the like stars of Salvation , shall they all be saved also Through his Faith ? the external Priviledges of the Covenant that your Brethren talk of ( that is something , but I know not what ) by virtue of their Parents Faith , it is not however that which you plead for ; you tell us when Cornelius heard words whereby he came to be saved , all his Family through his Faith were saved also , if you do not this , I profess I know not what you mean , by what you have written ; but if this be your meaning , I hope no Body will believe you , because all know it is utterly false . 3. But the greater wonder comes at last , viz. it appears Cornelius and his Houshold because a Gentile , had right to Baptism by the Covenant and Commandment of God to Noah , not by virtue of Abraham's Covenant ; the Truth is , one is as good an Argument for Baptism as the other , but was the Covenant God made with Noah the Covenant of Grace ; if it was , all the World are in the Covenant of Grace , and not Mankind only , but the Fowls of the Air , and Beasts of the Field , and it had a Sign or Seal also to confirm it to all , viz. the Rainbow , now your argument from hence must be this because the Sign or Seal of the Rainbow belonged to Noah and his Sons , to confirm the Covenant Blessings , therefore Baptism belongs to all Gods Noahs , and their Sons and Daughters ; and you may extend the inference further if you please , but perhaps 't is rather the command of God to Noah ; you cite Gen. the ninth Chapter and first Verse , and that was given to Noah and his three Sons , Shem , Ham and Japheth , and in them to all the World ; well but what is this Command , take the words , and God blessed Noah and his Sons , and said unto them be fruitful and multiply and replenish the Earth ; I know not what this is brought for , nor what Cornelius could draw from thence , unless it was to stir up his Sons and Daughters to marry and beget Children , which certainly is one thing if not all that God commands , Gen. 9. 1. to Noah and his Sons , that so the World might be a fresh increased and multiplyed with People after the Flood . 2. You say , he could no less then know the rest of the Proselytes who received Circumcision , that they and their Children were in Abraham's Covenant , and also he at this time by his receiving the Gospel , should come into the same Covenant , so that he and his whole House should be the first Fruits of the Gentiles . Thus Peter founded the Christian Church of the Jews and Gentiles in Housholds , according to the ancient practice from the beginning of the World. Ans . I answer , 't is a great abuse of the sacred History , to say Peter founded the Christian Churches in particular Housholds , for the first Church consisted of Three Thousand , and there is no mention made of any particular Houshold ; but perhaps two of a City , and one of a Family , as God promised , were at that time brought into God's Gospel Sion ; also here were many gathered together at Cornelius's House , as appears Verse 33. 2. Why , do you not distinguish between the Covenant made with Abraham's natural Seed , as such , and the Covenant of Grace God made with him , &c. you think that those blind and unbelieving circumcised Proselytes were as truly in the covenant of Grace , even in the same covenant God made with Abraham's spiritual Seed , as Cornelius was after he believed in God and Jesus Christ ; why then doth Paul say , and if you be Christs , then are you Abrahams Seed and Heirs according to the promise , Gal. 3. 29. besides the Covenant of peculiarality made with Abraham's natural Seed , as such did not intitle the Proselyte stranger to the inheritance of the Land of Canaar . Oh! that the Lord would take this Vail from off your Eyes , every Soul must reckon from Christ , not from being Abraham's natural Seed , that would be one of Abraham's spiritual Seed , and an Heir according to the Promise . Paul you say , planted or founded Churches among the Gentiles , even in the same manner as Peter did , when the head of the Families believed he did baptize the whole Family , 1. You say , he planted the Church of the Philippians in Housholds , Acts 16. 14 , 15. a certain Woman named Lydia which worshipped God , heard us , whose Heart the Lord opened , that she attended unto the things that were spoken off by Paul , and when she believed , she was baptized and all her Houshold . You note on this Text three things ; first , that Lydia was a Proselyte before to the Jewish Religion , and the Proselytes of the Gentiles and their Children , were in God's Covenant through Baptism and Circumcision ; and here you tell us the story over again of Moses the Son of Maimon , about baptizing Proselytes , that they baptized Proselytes among the Jews , by command of the Council , &c. Ans . I answer , you will have I see all these to be re-baptized also ; I cannot see but you are truly a grand Anabaptists in your Judgment , and such an one that I never met with before ; first you intimate they were baptized by a Jewish humane Invention , and the second time baptized by virtue of Christ's command , let who will be your Proselyte , I will not ; who thus contend for , and mix the Traditions of Men with Christ sacred Institutions . 2. Had Lydia and her Family a right to Baptism because a Proselyte ? I thought your Brethren always asserted her Childrens right thereunto by virtue of her Faith. Secondly , you note as soon as she believed , she and her Houshold were baptized . — according to the order of Gods covenant to receive the faithful and their Seed , &c. 1. Ans . I answer , then Baptism it appears is no mear positive command of Christ , but wholly depends upon Gods Covenant with Noah , or else his Covenant with Abraham . 2. You ought first to prove she had any Seed , either Sons or Daughters , and if she had , whether any of them were Infants . 3. Prove , that because her Houshold is said to be baptized , every individual person in her House was baptized , seeing we read of a whole House went up to offer unto the Lord , but not all , two of the House went not up , 1 Sam. 1. 21. 22. 4. Prove that Paul planted a Church in her House , if he did , I shall make it appear , that they were all adult Persons , and such that did believe in Christ ; and as to your argument , that in the New Testament whole Families received the Gospel , 't is not denyed , but some whole Housholds then did believe , or the major part of them , and so now adays , but not many such , but would you therefore have Churches to consist only of private Families . This a is new way to prove national Churches . You say after the same manner , the Apostle offered Salvation to the keeper of the Prison and his Household , if he only believed , Acts 16. 30 , 31. and he said , believe on the Lord Jesus Christ , and thou shalt be saved and thy House . Paul explaineth unto him the Covenant of God to the Faithful and their Seed , saying unto him , believe , and thou shalt be saved and thy House , he doth not say , thou shalt be saved and thy House if ye believe , but believe thou , and thy House shall be saved with thee , the promise of Salvation belongeth to the Houshold , if he believed who was the head of the Family , &c. Ans . Sir , I positively charge you for writing and publishing false Doctrine , and acquit your self of it as well as you can ; I appeale to the Consciences of your Brethren , and to all understanding Men , whether this be a truth or not , viz. that when the head of a Family doth believe in Christ , that all the whole Family shall be saved ; I must confess that this is a new and easie way for all in such Families to be saved , but doth not Christ say , he that believes shall not be damn'd , Mark 16. 16. let them dwell in what Family they will , you do not speak of any external Covenant right to Baptism , but of Salvation it self . 2. You do not speak of Infants as such , but of all in the Family or Houshold , viz. comprehending adult Sons and Daughters , Men Servants or Maid Servants ; adult persons it appears from hence , in the primitive times were baptized , by virtue of the Parents Faith as well as Babes ; nay , and were saved also by the Faith of the head of the Family . 3. Doth it not also follow , that your ignorance of God's Covenant with Abraham is very great , for if it be as you say , then all Abraham's Seed according to the Flesh must be saved , because he as the Head of his Family believed ; but doth not the Scripture say in opposition to this , that though the number of the Children of Israel be as the Sand of the Sea , yet but a Remnant shall be saved . 4. May not this Doctrine of yours also corrupt and tend to ruine many poor Souls , both Children and Servants , who live in Families where the Heads of those Families do believe , and are Godly ; may not they say we shall be saved , though we believe not , because we dwell in a Family where the Head , viz. our Father , our Master doth believe ; Mr. Owen assures us , we shall all be saved , because our Father or Master believes , be astonish'd , Oh ye Heavens ! is this your proof for Infant Baptism . Worthy Brittains , this may sufficiently shew you that the Covenant that God made with Abraham , namely , the Covenant of Circumsion , which was made with him and his natural Seed as such , was no Covenant of Salvation , and so not the Covenent of Grace ; 't is so plain you need not doubt of it , because multitudes that were in that Covenant perished , though Circumcision was a Seal of Abrahams Faith , yet not a Seal of the Covenant of Grace to his Seed , as such , because if it were it would have Sealed to them all , the righteousness of Faith and eternal Life , which we know it never did to multitudes of them . But very remarkable 't is , to see how Mr. Owen doth in the very next place both conhimself , and overthrow his Argument , as to the purport of it , he brings in this Objection , Object . All his Family believed , vers . 34. Take his Answer . Ans . I answer , ( saith he ) so were the adult ; the whole House sometimes signifies those of the adult in a Family , it is said of Sampson , that all his Fathers House buried him , that is ( saith he ) those that were of age in his Fathers House , for the little Children could not go into the Land of the Philistines to bury his Body , &c. It is said ( saith he ) of Cornelius that he was a devout Man , fearing God with all his House , that is , all the adult in his Houshold , so the Goaler believed with all his Houshold , viz. all that were of age to believe . 2. And we are not to think ( saith Mr. Owen ) all these Housholds to be barren , which were baptized by the Apostles ; there were not many Housholds in those Ages , without Children in them , for the greatest part of their Riches was their Bond Servants , and the Children born of them , and those Children were in God's Covenant , even as free-born Children , Gen. 17. 13 , 23. so are they also under the Gospel , they are Abraham's Seed through the Faith of their Parents and Heirs as before , Col. 1. 12. Gal. 3. 29. Ans . 1. I need give no further Answer touching this argument , concerning what you say of whole Housholds , you have effectually answered your self ; you affirm that by whole Housholds or Families in the Scripture , sometimes none but the adult are comprehended or meant , and that Instance of Sampson doth sufficiently prove it , little Children could not go to bury his dead Body ; though 't is said all his Fathers House buried him . So say we by whole Houses that were said to be baptized , none are meant but those adult Persons who believed . 2. You say and confess , that Cornelius and all his House feared God , and that the Goaler and all his House believed , that is all the adult ( say you ) believed , or that were at age to believe ; this may serve to clear up the matter touching all the other whole Housholds that were said to be baptized , God constrains you to speak the Truth here , though it be to overthrow your whole Argument . 2. But what you speak in the next place is not true , viz. that Parents and their Children , and Bond Servants , and their Children , were under the Law , and under the Gospel times ; also in the Covenant of Grace , through the Faith of their Parents : For notwithstanding the Bond-men and their Male Children were commanded to be Circumcised that were in Abraham's Family , and that were as Proselytes received into other Families of the Jews under the Law , yet they were not Heirs of the Land of Canaan ; none but the natural Seed of Abraham could haue any possession therein , according to that Covenant of peculiarality God made with the fleshy Seed of Abraham as such , which typified forth that none but Believers , or the elect of God , who are the true Spiritual Seed of Abraham , were the true Heirs of the Promise , and of the Heavenly Canaan ; will you say that all the natural Seed of Abraham and Bond-Men and their Children as such , and also all the natural Seed of Believers as such , are the true Spiritual Seed of Abraham ; sure God will take of this Vail from your Eyes , and open your understanding if you look to him by Prayer , and search the Scripture with a canded desire after the knowledge of this matter . 3. You will find a great difference between the Covenant that peculiarly did appertain to the natural Seed of Abraham as such , and the Covenant of Grace made with Abraham and his true Spiritual Seed as such . 4. I have proved that neither Abraham's Faith nor the Parents Faith intitles any of their natural Seed as such , to the inheritance or blessings purchased by Jesus Christ , viz. Justification , Adoption , Pardon of Sin , and eternal Life , no , no , the Children of the Flesh , ( as such ) these are not the Children of God , but the Children of the promise are counted for the Seed , viz. those that are the elect of God only , Rom. 9. 6 , 7 , 8 , 9. are the Children of the premise , and Heirs of Glory ; the promise runs Gal. 3. 16. not to Seeds as of many , but to thy Seed which is Christ , i. e. Christ personally considered primarily , and then to Christ mystically considered , that is all that are spiritually united to him ; therefore the Apostle saith , Verse 29. if ye be Christs , then are you Abraham's Seed and Heirs according to the promise , or according to the Covenant of Grace God made with Abraham . 5. This must be so , because the Covenant of Grace is well ordered in all things and sure ; see once again , Rom. 4. 14. for if they which are of the Law be Heirs , Faith is made void , and the promise of no effect , no need of Faith , if the legal Covenant can save any Man ; but if a personal Obedience to the Law could not save the Parent , besure the Faith and Obedience of the Parent cannot save the Child . But observe , vers . 16. therefore it is of Faith , that it might be by Grace to the end , the promise might be sure to all the Seed . Now consider well the promise is eternal Life , this all understand here , and this saith Paul is sure to all the Seed ; 't is confirmed not only by the word of God , but by the Oath of God also , Heb. 6. 13 for when God made promise to Abraham because he could swear by no greater , he swore by himself ; to shew the Heirs of the Promise , the immutability of his Counsel , he confirmed it by an Oath — that so the Heirs of the promise might have strong Consolation , vers . 17. 18. all that are the true Heirs or spiritual Seed of Abraham must be saved , for 't is impossible for God to lye , or fail in his Promise , to any one of rhe true Seed of Abraham ; therefore if all the natural Seed of Abraham were in this Covenant , and all the natural Seed of Believers , 't is impossible that any one of them should perish eternally , or miss of eternal Life . They are all born of God , and Heirs as Isaac was , they are all chosen from Everlasting to Salvation , they are all given to Christ , and all Members of his mystical Body , or are but one mystical Christ , and are even Flesh of his Flesh , and Bone of his Bone , and therefore this Covenant and free promise of God , cannot appertain to Abraham's natural Seed as such , nor to the natural Seed of Believers as such , for alass ! how many of them do perish eternally ? For though the number of the Children of Israel be as the Sands of the Sea , yet but a remnant of them shall be saved , as was hinted before . But say you , if the keeper of the Prison had no Children , or if they were the adult , it is the same thing , the Apostle offereth Salvation to him and to his Houshold , even to little Children , if there were such with him , and that is sufficient to confirm the present matter , i. e. that by this Houshold , we are to understand principally his Children , as the word frequently is taken in Scripture , Gen. 30. 30. and 45. 19. Num. 3. 15. 1 Tim. 5. 8. Ans . It appears , you question whether the Goaler had any Children or not , beside you tell us , that whole Housholds comprehend the Adult only some times ; from whence I infer according to the Scripture , whole Housholds may be said to be baptized , when none but the Adult in those Housholds are baptized . 2. If the Apostles offering Salvation to People , gives them a right to Baptism , then all the World may be baptized , because all the World ought to have Salvation offered to them , go into all the World and preach the Gospel to every Creature , Mark 16. 15. but this offer gives none a right to Baptism simply in it self ; no none but such that believe as the next Words prove , he that believeth and is baptized shall be saved , verse 16. they must first believe or be made Disciples , and then be baptized , the Parents must believe , and the Children must first believe , not the Parents for the Children , but the Children must believe for themselves , before they ought to be baptized , according to the Commission , and the nature of the Administration of Gospel Baptism . 3. 'T is strange the Apostles should preach to little Children , o●…er Christ to them , what preach Christ to the Infant in the Cradle ? that knows not its right Hand from it , ●…t . But say you , the Children are the chief part of every Houshold ; therefore when Paul saith to the Keeper of the Prison , believe on the Lord Jesus , and thou shalt 〈◊〉 saved and thy House ; it is as much as if he should say , if thou wilt believe in Christ , the Covenant o● Span●d and the Seal of Baptism , appertaineth to thee a●… Children , &c. Ans . 〈◊〉 Children , I grant , are part of those 〈◊〉 there are Children , but not of every 〈◊〉 because there are many Housholds wherein 〈◊〉 no Children in non-age , and they cannot be part of those Housholds , in which there is no Infant . 2. Believe on the Lord Jesus and thou shalt be saved ; that is , do thou believe , and thy whole House that are capable to believe , let them believe also , and you shall all be saved ; no more is intended , for according to your own argument , the Servants and Adult Children were under the same promise with his Infants , if he had any ; now will you say that his Servants and Adult Children could be saved by his Faith , I tell you again , the Covenant of peculiarality God made with Abraham's natural Seed as such , was gone and abolished when Paul preached to the Goaler , and the Covenant of Grace or Covenant of Salvation God made with Abraham , I have proved appertained to none but the elect only , or his true Spiritual Seed . 3. Besides if the Parents believing brings the Children into the Covenant of Salvation ; then it will follow , that the Parents non-believing keeps the Children out of the Covenant , and so hinders them of Salvation , and if so , the Children may be damn'd for their Parents Sin in not believing . You proceed and say , the Apostle planted the Church of the Corinthians by baptizing whole Housholds , 1 Cor. 1. 16 , 17. as the House of Stephanas and Crispus , and the Jews with one accord rose up against Paul at Corinth , and accused him that he perswaded Men to worship God contrary to the Law , verse 13. by how much the more would they have accused him , then ( say you ) for casting out their Children from the Covenant of Abraham if he had so done , &c. Ans . I answer , how do you know but that might be one thing which they charged upon him , no doubt Paul according as John Baptist did , did declare , that their being the Children of Abraham according to the Flesh as such , now availed them nothing ; he 'tis plain denyed their Childrens right to Circumcision , to give them a right to Baptism ; he received none of them to Baptism who professed not their Faith in Christ , the Covenant of peculiarality with Abraham's natural Seed as such being abolished . Moreover Paul told these Corinthians , all things were now become anew ; a new Church , and a new Church Membership , and a new right to that Church Membership , and now there is no knowing of Men after the Flesh , this Doctrine he preached to these Corinthians , 2 Cor. 5. 16. 17. and you force me to urge this matter often , wherefore henceforth know we no Man after the Flesh , yea , though we have known Christ after the Flesh , yet now henceforth know him no more , what doth the Apostle intend here by these words but this . viz. now henceforth or from the establishment of the dispensation of the Gospel , we know no Man after the Flesh ; know , to know here , is to prefer or to esteem no Man above others , upon the account of their fleshly descent from Abraham in a lineal way by Generation , or in respect had to any Covenant God made with him or his fleshly Seed as such , that Covenant and Covenant right being taken away , he took away the first that he might establish the second , Heb. 10. 9. for the Priest-hood being charged , there is made of necessity a change also of the Law , Heb. 7. 12. there is therefore now no knowing or esteeming of Persons after that old Covenant manner , the new Covenant being quite different , or not according to the old , which run to Abraham's Fleshly Seed as such ; they must now believe , and their Children must believe , before admitted as Members into the Gospel Church , therefore if any Man be in Christ , he is a new Creature , old things are passed away and all things are become new , 2 Cor. 5. 17. if any Person be grafted into Christ , or into the Gospel Church , he must have Faith and be a new Creature , or be of the New Creation as the Greek word holds forth ; ●ay , ( saith he ) though we have known Christ after the Flesh , that is a Son of the Jewish Church , or esteemed him upon that account , Yet henceforth we know him , or prefer him in that respect no more ; this was that Doctrine 〈◊〉 preached , and 't is very probable it was as much from hence that they charged him , for perswading Men contrary to the Law , as upon any other Consideration whatsoever ; therefore all your flourish on this respect is vain , but since you make so great a stir about the baptizing of whole Housholds ; I shall add something farther to clear up this Matter , and I argue thus , viz. 1. If there were no Families or Housholds , but in which there are some Infants , you might have some pretence for what you infer from hence ; but how palpable is it , that there are every where many whole Families , in which there is no Infant or Child in nonage , and this being so , what certain Conclusion or Consequence can he drawn from hence ? 2. Besides you know by a Synecdecha , a part is put for the whole , as Isa. 7. 2 , 5 , 8 , 9. the Tribe of Ephraim is put for all Israel : 't is said , all Jerusalem and Judah went out to be baptized by John in Jordan . In 1 Sam. 1 , 21. 22. the Text saith , The Man Elkanah , and all his House went up to offer unto the Lord , yet in the next Verse 't is said expresly , That Hannah and her Child Samuel went not up ; nay you have shewed us a Family or whole House that were said to bury the Body of Sampson , and yet you tell us the little Children were not included in that Expression , all his House . 3. As touching the Goalers House , 't is positively said , Paul preached to him , and to all that were in his House , do you think he preached to his Infants ( if he had any ? ) but to put the matter out of doubt , 't is said he rejoyced , believing in God with all his House , as well as 't is said , he was baptized and all his . 4. Touching Lydia , we say 't is uncertain whether she was a Maid , Widow or Wife , but if she was Married and had Children ; 't is very unlikely ( if Babes ) that they were at that time with her , because she was far from her proper dwelling , nay many Miles from it , for she was of the City of Thiatira , verse 14. but when Paul preached to her , she was at Philippi , where she was Merchandizing , being a seller of Purple . Can we suppose she carried her little Babes so far to Market ? Besides those of her House were called Brethren , who were baptized with her , therefore sure Children cannot be here meant ; will you build your Practice of baptizing little Babes from such uncertain Conclusions , when 't is doubtful whether she had any Children or no ? Or if she had , whether they were with her at that time or not ; our denying of it is as good as your affirming of it , yet 't is plain she had Servants , or some who are called her Houshold , therefore what you say is impertinent upon this account . And thus it appears to all impartial Persons , that there is nothing in this argument touching the practice of the Gospel Church ; hear 's no mention made in baptizing whole Housholds of one Infant baptized , nor the least color of reason to conclude there were . Mr. Burkit is so unreasonable as to put us upon searching the Scripture to prove a Negative , i. e. that there were none baptized in Infancy ; we might as well have desired him to give proof that there never was any Infant ordained an Elder , or Pastor of a Church ; or how can we prove they did not make use of Honey or Oil in Baptism , which some of the ancient Fathers used , as Mr. Perkins Notes , or Salt or Spittle , which practice is still in the Romish Church ? Where is the extream ●unction forbid , or auricular Confession , or the use of Beads in Prayer , and a hundred more such Romish Fopperies ? May these things be therefore done , because we read not that they are forbid , I thought adding to God's Word was forbidden , Rev. 22. But says Mr. Burkit , search the Scripture , and produce me any one instance if you can from the time of St. John the Baptist , to the time of St. John the Evangelist , which was more than threescore Years , during which time many Thousands of Infants were grown up to maturity , and make it appear there were not any baptized in their Infancy , or that their Baptism was deferred till riper years , or that there is any divine Command for the delaying the baptism of Children of Christian Parents , until they are grown up , and I will frankly yield the Cause . Bravely spoken . Ans . I must retort this argument back again on him , and must say , it is a great argument against Infant Baptism , and not for it ; for , say I , let it be considered , that since there was such a long space of time as 60 Years and more , between John Baptist and the Death of John the beloved Disciple , or John the Evangelist , during which time many Thousand , of Infants were born of baptized Believers , both of Jews and Gentiles , yet we read not of one Infant of them that was baptized . Reader , observe Mr. Burkit , says in the Gospel day , and when our Saviour sent his Disciples first to preach , they were to teach or make Disciples of those they baptized ; but upon the Parents believing and being baptized , he says , their Children were admitted to Baptism also . Now say I , since many Parents thus taught and baptized , had multitudes of Infants born to them ; how comes it about that we read not of one of their Infants that were baptized , no not from the time of John Baptist , to the Death of John the Evangelist ? Can any Man think , had any Infants been baptized , that God would not have left some account of it , to put the matter out of doubt , especially since it was never taught Doctrinally nor Commanded ? Certainly , it could not stand consistent with the Care , Wisdom and Faithfulness of Jesus Christ , to have hid and concealed such a Practice , had there been one Infant by his Authority or Allowance baptized . But since the Scripture is silent in it , we may assure our Selves 't is not the will of God , Infants should be be baptized . Also if those who were to be baptized were first to be taught , were first to repent and believe , Then it follows clearly , that Baptism must be deferred till Children were ofripe Years , and able so to do , and did not Mary delay the baptizing of the Holy Child Jesus - As to the House of Crispus , you your self acknowledge , they all believed , these are your words , viz. it is true , all the House of Crispus were Believers , viz. Adult Persons , but say you , were all the Housholds of the Faithful Barren , &c. Ans . No doubt but in some of those Housholds were Children , they might not be all Barren without Children , yet their Children might be grown up to maturity ; but you your self have proved that whole Houses may be said to be baptized , and yet none but the Adult in those Housholds might be baptized , seeing the Scripture you quoted , saith , that Sampson was buried by all his Fathers House , yet none of the little Children in that House could be concerned in that matter . As to the House of Stephanas you say well , they are called the first Fruits of Achaia . I beseech you Brethren , ye know the Houshold of Stephanas , that is the first Fruits of Achaia , and that they have addicted themselves to the ministry of the Saints , 1 Cor. 16. 15. that you submit your selves to such , vers . 16. Ans . They , that is the whole Houshold gave themselves up to administer to the Saints , but besure little Babes could not do that , nor ought the Adult to submit themselves to little Children , or esteem and reverence them for acts of Charity . You bring in this Objection , viz. we do not read of any Infant that were in those Housholds , to which you answer , if the Housholds of the Corinthians when the Apostle baptized them were so barren , what need had the Apostle to write unto them that their Children were holy , 1 Cor. 7. 14. it is more than probable , that Children were in every Houshold that was baptized . Ans . Now you go over again with your former argument , and repeat the same things which I have again and again answer'd , about the Childs being in Covenant , after the Head of the Family or the Parents do believe . 2. I say , 't is very probable there might be no Children in non-age in those Housholds , because 't is said , the whole House had believed . 3. If there were yet by your own grant , all the House might be said to be baptized , and yet no little Children baptized that might be in those Housholds , because all is often taken but for a part . 4. But will you said I build an Ordinance upon a probability and on uncertain Consequences ; nay one of the sacred Institutions of the Gospel , called one of the two great Sacraments thereof ; that Text , 1 Cor. 7. 14. we have already answered . Now from the whole , we shall draw Conclusions in opposition to yours . 1. That the Covenant that God made with Noah and his Family , was a Covenant made with all the World , and so not the Covenant of Grace , though there was Mercy and Grace contained in it to all Mankind , and to the Fowls of the Air , and Beasts of the Field also . 2. That God's taking all Abraham's Family or Household into Covenant as such , it was only a Covenant that peculiarly appertained to his natural Seed , and it had many Temporal Blessings and Priviledges attending it , which no Houshold under the Gospel can pretend unto , and of this Covenant Circumcision was a sign , and that Circumsion was only given to be a Seal of the righteousness of Faith to Abraham only , and not to little Children . 3. That the whole House of Israel as such , or the whole Nation of the Jews , under the Law were all as so considered then , the Church of God , and that the Gospel Church consisteth not of whole Housholds or any one whole Nation , it being not of an National Constitution , but Congregational only , consisting of none but of believers , baptized upon the profession of their Faith who are called the Houshold of Faith. 4. That the whole House of Israel was a typical Church , who were holy with a Ceremonial and Typical Holiness , signifiing that all the Members of the Gospel Church , should be spiritually and savingly Holy. 5. That God in the Gospel times , ( though now and then he is pleased to call by his Grace , all or the greatest part of whole Families , yet contrary to the old Covenant ) he usually now takes but two of a City and one of a Family , and brings them into his true Gospel Sion . 6. That the first Churches were only planted of such that believed , some out of one Family , and some out of other Families , and that out of the Jewish Church , and such that were called of the Gentile Nations . 7. That the Parents Faith saves none of his Household , either Children or Servants , nor gives them any right to Gospel Baptism . 8. Lastly , one would think these things to be clear enough to give Satisfaction to all that desire Satisfaction about Infant Baptism , and that there is not the least shadow of proof for it from what our Brethren argue , from whole Families who were said to be baptized , if we compare Scripture with Scripture , for as we find , no Precept nor Example for Infant Baptism , so not any Consequence for it , that is naturally drawn from any Text of Holy Scripture , to which the Pedo-Baptists do refer , CHAP. XVII . Proving that Children ought not to be Baptized , because they were baptized in divers Centuries or Ages under the Apostacy of the Church , when most of Christs Institutions were corrupted ; wherein it is also proved , that for the two first Hundred Years after Christ , no Infants were baptized , containing an Answer to Mr. James Owen's 14 Chapter and 11 Argument , to prove Infant Baptism . THus Mr. Owen begins in his 14th Chapter of his Book , viz. the Children of the Faithful were baptized in every Age of the Church of God since the Apostles time until this latter Age , as I can prove at large if it were profitable for the unlearned Reader , I shall set down some Examples . Ans . 8. Your argument is , that Children ought to be baptized , because they were baptized in every age of the Church since the Apostles time . Ans . 1. Give one Instance if you can , out of approved History , of one Infant baptized in the first or second Century , but pass by Two or Three Hundred Years after Christ , and many errors besides this of Infant Baptism crept amain into the Churches . But pray remember , now you are without Book , you are forced to quit the Holy Bible , the Sacred History , and great Charter of the Church ; and therefore all your proof out of Humane History , which may be true , or may not be true , signifies nothing . But you had best take heed , lest we carry the cause against you here too , i. e. for the first Centuries ; we will examine your Authors and humane Testimonies . The first is Calvin a latter Writer , I know not but Ireneus and Cyprian might be both had out of him : I do confess , Ireneus lived not above Two Hundred Years after Christ ; or in the second Century , thus he and many others cite him , viz. Omnes venit Christus per semet ipsum salvare , omnes qui per eum renascuntur ad Deum Infantes , & parvulos Juniores & Seniores . In English thus : Christ Jesus came to save all by himself , all who by him are born again unto God , Infants and little ones , Young and Old. Ans . Reader , pray observe , here is not a word of one Infant baptized ; but this Man infers it from his Words , so that we have nothing but Consequences , neither from God's Word , nor the words of Man. Christ , no doubt , came to save some of all sorts of Men , and who doubts but he came to save Infants , and little ones , Young and Old ? But why must these Words [ who are born again ] be applyed to Infant Baptism . The scope of Ireneas in that Chapter , is to refute the Gnosticks , who said that Christ did not exceed One and Thirty Years of age ; against whom Ireneus alledged that Christ lived in every age , i. e. of Infancy , Youth , and old Age , that by his Age and Example he might sanctifie every age . So that here Ireneus speaks not of being born again in Baptism ; for he saith , Omnes inquam , qui per eum renascuntur in Deum ; i. e. I say , all which are born again by him to God , i. e. by Christ , not as if he had baptized Infants , but because he ( i. e. Christ ) was an Infant , that by the example or virtue of his Age , he might sanctifie Infants , as the whole Discourse in Latin plainly shews , viz. Magister ergo existens , Magistri quoque habebat atatem , non reprobans , nec super grediens hominem , neque solvens suam legem in se humani generis , sed omnem etatem sanctificans per illam , &c. 2. As to Cyprian , he lived as I find it in History , about 248 or 300 Years after Christ ; and should I tell the Reader what Corruptions and Errors were let in about that time , he would not wonder to hear Infants were allowed Baptism : Yet we have Cyprian against Cyprian . It is true , as far as I can gather in his time , Infant Baptism was first introduced , without any Ground or Warrant from Christ ; and it was as strongly opposed , which appears by the Debates and Doubts about it . 3. The third humane Authority that is brought by Mr. Burkit , is that cursed decree of the Milevetan Council , that all who denyed Infant Baptism should be Anathema , accursed . If he comes but a little lower , he hath proof enough in the Popish Councils , Decrees and Canors . But 't is to be observed , that those Fathers pleaded for Infant Baptism , as that which took away Original Sin , and gave Children the Eucharist too , in the first Sacrament abusing that Text , John 3. 5. and in the other , that in John 6. 53. These are all the humane Proofs from the Churches , after the primitive Apostolical days which Mr. Burkit brought , and I doubt not but to give better and more Authentick Authors of the ancient Fathers against Infant Baptism , than hath been brought for it , and some of them nearer the Apostles days too . The first is Justin Martyr ; though I have him not , yet take his Words , as they are cited by Mr. Richard Baxters Saints Rest , Chap. 8. Sect. 5. I will declare unto you , how we offer up our selves unto God , after that we are renewed through Christ , those amongst us that are instructed in the Faith , and believe that which we teach them is true , being willing to live according to the same , We do admonish them to fast and pray for forgiveness of Sinns , and we also pray with them , and when they are brought by us into the Water , and there as we were new born , are they also by the new Birth received , and then in calling upon God the Father , the Lord Jesus Christ and the Holy Ghost , they are washed in Water , &c. the Food we call the Euchrist , to which no Man is admitted , but only he that believeth the Truth of the Doctrine , being washed in the laver of Regeneration for Remission of Sinns , and so liveth as Christ hath taught , this you see , saith Mr. Baxter , is no new way . 4. You cite Origen , who was you say famous in the year 230 , who saith , in Hom. 8 in Levit. de Infantibus baptizandis Ecclesia traditionem accepit ab Apostolis , theChurch received infant Baptism by Tradition from the Apostles , we have proved you say , before this was a Scripture Tradition , for the Apostles baptized little Children . Ans . We may cite Origen against Origen , so little credit is to be given to History in this case about him , and some other of the Fathers , for I find Origen saith , viz. they that are rightly baptized are washed unto Salvation , but so was not Simon Magus , he that is baptized unto Salvation , receives the Water and the Holy Ghost , which Simon did not but Water only , Hom. 6. upon Ezek. ●…1 . 6. v. 4. Mountanus , p. 36. 37. and in his Commentary upon Rom. 6. saith the same Origen , such Baptism that was accompanied with crucifying the Flesh , and rising again to newness of Life , was the approved Baptism ; I must confess that Dr. Taylor saith , that Origen and Austin are the only Witnesses that asserted Infant Baptism to be an Apostolical Tradition ; but it appears by Erasmus , that Origen's writings were greatly corrupted by Russinus , and made to speak sometimes for Infant Baptism . See Jacob Merci●gus , p. 283. 291. and Montanus p. 29. to 35 , 42 , 43. Sir , had you proved Infant Baptism from the Scripture , and that the Apostles baptized Infants , you need not go to Humane History that is so uncertain , and no Rule for us . 5. Gregory of Nazianzum , who you say was famous about the year 370 , beareth witness for Infant Baptism ; saith he , omni aetati Baptisma convenit , Baptism is answerable unto every Age. And again , da infantis custodiam , give Infants the Baptism of the Trinity , and that will be a great and excellent Guard unto them . Ans . I find a worthy Author that quotes this Gregory speaking quite the contrary thing ; in his third Oration , ( saith he ) the baptized used in the first place to confess their Sins , and to renounce the Devil and all his Works before many Witnesses , and that none were baptized of old , but they that did confess their Sins , and how dangerous it was headlong , and without due Preparation to partake thereof . He therefore adviseth , that the Baptism of Infants be deferred till they did not only make Confession of their Faith , but were to desire the same , see Dr. Taylor , p. 239. Now worthy Britains , what signifyeth the citing of such Fathers , when we cannot be certain that we have their true writings ; God hath preserved his sacred Word from Corruption , but not the Humane History of the Fathers . 2. But should this Father and St. Austine , and others that followed them , be for Infant Baptism , what will this avail the asserters of Infant Baptism , seeing the Church was before their times so greatly corrupted , and many grand Errors brought in ; the Tradition of God Fathers and God Mothers , one of the Church of England hath lately shewed to be near as early in the Church as Infant baptism , which Mr. Owen will not therefore receive to be an Apostolical Tradition . 3. We readily grant , that Infant baptism is of great Antiquity , of more then Thirteen Hundred years standing , so are many other abominable Errors , Practices and corrupt Ceremonies ; but from the beginning it was not so , viz. 't is not to be found in Holy Scripture , it is none of Christs Institution ; therefore an Human Invention ; nor was it practised in the Two first hundred years after Christ , as I shall now prove out of as good Authors , as any Mr. Owen hath or can produce . 1. 'T is said Justin Martyr was Converted about 30 years after the Apostle John ; and by the Order then used in the Church , It appears there was no Infant baptism thought of . Walafrid Strabo , as I find him cited by a great Historian , says , that there was no Children , but aged and understanding Persons Baptized in this Age ; that is to say in the Second Century . Wal. Strabo . Eccl. Hist . cap. 26. Vicecom . l. 1. c , 30. Tertullian in his Book of Baptism speaking of that Text : Suffer little Children to come unto me , saith he , Indeed the Lord said , do not hinder them to come unto me . Let them come therefore while they grow to Years , and while come , let them be Taught ; let them become Christians when they are able to know Christ . Why doth Innocent Age hasten to the Remission of Sins ? Men will deal more warily in Worldly affairs : So that they who are not trusted with an Earthly Inheritance , are trusted with an Heavenly one : Let them ask for Salvation , that thou mayest appear to have given it to them . Dr. Taylor saith , that the Truth of the business is , as there is no Command of Scripture to oblige Children to the susception of it ; so the necessity of Pedo-Baptism was not determined in the Church , till the Canons that was made in the Milevitan Council , a provincial in Africa , never till then . I grant , ( saith he ) it was practised in Africa before that time , and they , or some of them thought well of it . And though that is no argument for us to think so , yet none of them ever pretended it to be necessary , nor to have been a precept of the Gospel . St. Austin was the first that ever preached it to be necessary , and it was in his Heat and Anger against Pelagius . Thus Dr. Taylor . Ignatius in his Discourse about Baptism asserts , that it ought to be accompanyed with Faith , Love , and Patience after Preaching . H. Montanus p. 45. and Jacob Dubois , p. 16. to 22. and Dutch Martyrology , where Ignatius's Letters are mentioned to Polycarp , Tralensis to them of Philadelphia . Dr. Taylor saith in his Disswasive against Popery , p. 118. printed 1667 , one of his last pieces , Thus , viz. That there is a Tradition to baptize Infants , relies but upon two Witnesses , Origen and Austin , and the latter having it from the former , it lies upon a single Testimony , which ( saith he ) is a pittiful argument to prove a Tradition Apostolical . He is the first that spoke of it ; but Tertullian , that was before him , seems to speak against it , which he would not have done , if it had been an Apostolical Tradition ; and that it was not so , is but too certain , if there be any Truth in the Words of Ludovicus Vives , who says , that anciently none were baptized , but Persons of ripe Age. Great Bazil in his Book of the Holy Spirit , Cap. 12. saith . Faith and Baptism are the two means of Salvation inseparably cleaving together , for Faith is not perfected by Baptism , but Baptism is founded by Faith , and by the same Name both things are fulfilled ; for as we believe in the Father , Son , and Holy Spirit , so also we are baptized in the name of the Father , Son , and Holy Spirit ; and indeed there goeth before a Confession , leading us to Salvation ; but Baptism followeth , sealing our Confession and Covenant . The same Churches Teacher ( saith the learned Dr. Du-Veil ) in his Third Book against Eunomius , speaketh thus , viz. Baptism is the Seal of Faith , Faith is the Confession of the Godhead ; it is necessary we should first Believe , and then be sealed in Baptism . Du veilon , Acts , c. 8. p. 278. Zonaras saith , the Babe will then need Baptism when it can chuse it . Gregory Nazianzen in his Fourth Oration , saith Dr. Du-Veil , Of those who dye without Baptism , gives us an Instance in those to whom Baptism was not administred by reason of Infancy . And the same Nazianzen , though he was a Bishops Son , being a long time bred up under his Fathers care , was not , saith the said Dr , baptized till he came to Man's Age. In like manner ( saith he ) Basil the Great that was born of devout Parents , and instructed from his Childhood , was not baptized until a Man , p. 280. Also , saith he , John of Antioch , called afterwards Chrysostom , was born of Christian Parents , as the truer Opinion is , tutored by the famous Bishop Miletius , was not yet baptized , till he was One and Twenty Years of Age. Hierom , also Ambrose and Austin , who were born of Christian Parents , and consecrated to Christian Discipline , even from their Childhood , were not baptized before thirty years of age , as Dr. Taylor Bishop of Down asserts in his Twelfth Section of the Life of Christ . Now , Sir here are Examples enough that do prove in the primitive times , Children of baptized Believers were not baptized , but had their Baptism delayed till they themselves believed , and gave an account of their Faith. Had it been the constant custom of the Godly to baptize Infants , would not these , think you , have been in their Infancy baptized ? Grotius , as I find him quoted by Dr. Du-Veil , saith , The Primitive Churches did not baptize Infants , see Grotius's Notes on the Gospel . Nay , ( saith the same great and learned Author , ) it doth most plainly appear by the right of baptizing in the Romish Church , for baptism is to be asked before the Person to be baptized do enter into the Church , which the surety does in the Infants Name , a clear distinct confession of Faith is required , which the same surety rehearseth in the Infants Name , i. e. a Renouncing of the World , its Pomps , the Flesh , and the Devil . We may by this perceive from whence the Original of our old Church Catechism came . But this is a clear Argument , saith the Dr. to prove of old , the Persons who were to be baptized , themselves asked Baptism in their own Name , and of their own choice , and professed their own Faith. In the Neo-Cesarean Council it was framed thus . As to those who are big with Child , they ought to be baptized when they will , for in this Secrament there is nothing common to her that brings forth , and that which shall be brought forth from her Womb , because in that Confession , the Liberty of every ones Choice is declared . Whence we may infer , 1. That in that age , there seemed to be that aversness from baptizing Children , that they were not willing to admit Women great with Child to Baptism , lest it should be thought that the Child was baptized with them . 2. That in those times in the Confession of Faith , in the Death , Burial , and Resurrection of Christ , which was done in a Publick and Solemn manner in their Baptism , a liberty of Choice and Consent was required as preparatory to it ; for the incapacity of the Infant in the Womb , to declare this Choice and Consent , is the reason why they conclude that the Infant was not baptized with the Mother . 3. That it was then judg'd necessary to have the Consent and Choice of those who were to be baptized . Dr. Du-Veil , citing the same Synod on this passage ( viz. that concerning the Baptism of a Woman with Child , that her Baptism concerns not her Child , for every one is to give a demonstration of his own Faith and Confession ) saith , however the interpreters draw it to another purpose ; it does appear that the Question was made of a Woman big with Child , because it did seem that the Child was baptized together with the Mother , which notwitstanding ought not to be used , nor to be baptized , except of its own proper Election and Profession . Dr. Barlow , Late Bishop of Lincoln , in his Letter to Mr. T. saith , I believe there is neither Precept nor Example in the Scripture for Pedo-Baptism , nor any just Evidence for it , for above 200 Years after Christ . Tertullian condemns it as an unwarrantable Custom , and Naziarzen a good while after dislikes it : Sure I am , ( saith he ) that in the primitive times they were Cat●cum●ni , then Illuminati or Baptizati , and that not only Pagans , and Children of Pagans Converted , but Children of Christian Parents . The Truth is , I do believe Pedo-Baptism , how or by whom I know not , came into the World in the second Century , and in the third and fourth began to be practised , though not generally , and was defended as lawful from the Text , John 3. 〈◊〉 . grosly misunderstanding it , upon the like 〈◊〉 . 〈◊〉 6. 53 , they did for many Centuries both in the Greek and Latin Church Communicate Infants , and gave them the Lord's Supper ; and I confess , they might do both as well as either , &c. Thus Bishop Barlow . 〈◊〉 saith , Pedo-Baptismus duobus primis a Christo 〈◊〉 〈◊〉 fuit incognitus , &c. Pedo Baptism was unknown in the two first Ages after Christ , but in the third and fourth it was approved of by a few ; in the fifth and following Ages it began to be generally received . And therefore ( as afterwards he saith ) the right in indeed observed by us as an ancient Custom , but 〈◊〉 an Apostolical Tradition . The same learned Author , saith , De peccato Orig. Numb . 〈◊〉 . saith Morem Infantes Baptizandi non capisse 〈…〉 Seculum , &c. That the custom of 〈◊〉 infants , did not begin till the Third Age 〈◊〉 Christ , but in the two former no footsteps of it appear . And afterwards saith Sine ipsius [ Christi ] 〈…〉 ; it was introduced without the command of Christ . Athanasius in sermone 3 contra Arianos , saith , our Saviour did not slightly command to baptize , but first of all said , Teach and then Baptize , that true Faith might come by teaching , and Baptism be perfected by Faith. Haimo in Postilla upon the Text , Go teach all Nations , Fol. 278. In this place , ( saith he ) is set down a Rule rightly how to baptize , that is , that Teaching should go before Baptism ; for he saith , teach all Nations , and then he saith , and baptize them , for he that is to be baptized , must be before instructed ; that he first learn to believe that which in Baptism he shall receive ; for as Faith without works is Dead , so Works when they are not of Faith , are nothing worth . Idem in Annatationibus in mar . The Apostles were commanded first to Teach and then to baptize : The Jews were brought by Ceremonies to the Knowledge of the Truth , but Christians must learn to know them first . Beda saith , all those that came to the Apostles to be baptized , were instructed and taught concerning the Sacrament of Baptism , then they received the Holy Administration thereof . Rabanus , the Catechi , which is the Doctrine of Faith , must go before Baptism , to the intent that he that is to be baptized , ( i. e. Catechamenus ) may first learn the Mysteries of Faith. Arnobius , Thou art not first ( saith he ) baptized , and then beginnest to effect and embrace the Faith ; but when thou art to be baptized , thou signifie unto the Priest what thy desire is , and makest thy Confession with thy Mouth . Jerom upon Matt. saith , The Lord commandeth his Apostles that they should first instruct and teach all Nations , and afterwards should baptize those that were instructed into the Mysteries of the Faith ; for it cannot be , ( saith he ) that the Body should receive the Sacrament of Baptism , till the Soul have received the true Faith. Sir , What think you now of the Testimony of the ancient Fathers , and of the practice of the Churches after the Apostles days ? Sure the Reader must needs conclude , we have the advantage here too , and you must yield whether you will or no , and give up the Controversie . But to proceed , Your first Demonstration to prove Infant Baptism in the days after the Apostles is this , viz. because that Children had Hands laid upon them in their Minority . Ans . This signifies nothing , for as the Fathers changed the Ordinance of Baptism from believing Men and Women to ignorant Babes , so they changed imposition of Hands ( which I own to be a principle of Christ's Doctrine , Heb. 6. 12 ) to such young People , who in their Minority had learned the Articles of the Christian Faith. But clear it is , in the primitive Apostolical times , none but baptized Believers were admitted to that Ordinance of laying on of Hands , as Acts 8. 14. and 19. 6. But your Brother Mr. Burkit acknowledgeth , that formerly there were such called Catechumeni , Persons taught or instructed , and afterwards baptized . He saith further , that there were two sorts , the last he brings for his purpose , but I know not where he hath his Testimony , and therefore pass it by . So much to your first Demonstration from the Fathers . Your second Demonstration to prove Infant Baptism is this , viz. because in the primitive times Infants were admitted to the Lord's Supper , therefore you conclude they were admitted to Baptism . Ans . And they had ( say I ) as much Ground for the one as for the other , and there is the same parity of reason to conclude , as they erred in one , so they did in the other . Why doth you not from hence give Infants also the Lord's Supper ? The Reason you give I have before proved insignificant . As to his third Demonstration , it is not denyed but that Infant Baptism was received in the Church in the third and fourth Century , with many other Fopperies , but that doth him no kindness ; the Church was adulterated from the true Apostolical Faith and Practice , in many Respects in those and after times downwards . His fourth Demonstration is this , viz. If it was a gross Error in the Primitive Fathers to admit Infants to Baptism , then they in suffering such an Error to pass uncensured and uncondemned , were guilty of the greatest Impiety , &c. Answ . What then ? I ask him and you , or any other of our Opposers , whether ye do not believe for several Centuries those Fathers who admitted Infants to the Lord's Supper without censuring or condemning it , were not guilty also of as great Impurity ? Besides , did not the same Fathers hold other Errors ? See Mr. Perkins Demonst . of the Problem , pag. 488. These are his Words , viz. And whereas some Fathers , viz. Ireneus , Justin , Clement , Tertullian , held that the Law of Nature had power to save the Gentiles without Christ . And again he saith , The Fathers have Errors , yea and sometimes gross ones . Doth not History tell us the Fathers used other Rites also , and that in Baptism ? See Perkins , p. 549. The Fathers , saith he , used some other Rites and Ceremonies which are now omitted , as Kissing of the Child , which was baptized , in Cyprian , l. 3. ep . 8. use of Milk and Honey , use of Milk and Wine , Hierom in Is . c. 55. It was an use for the Baptizer to blow in the Face of the Baptized ; and the Party baptized used to Exuffiate the Devil , whom he renounced . What Credit is to be given to such Fathers ? Mr. Owen saith , That Infant-Baptism was so generally in the Church of God , that the Pelagians could not deny it , tho they denied Original Sin , against the which it was a Medicine . And that Bernard , who lived between the Year 1091 , and the Year 1153 , declareth it was the Practice of the Church in those Ages . Answ . We deny not , but readily grant , that the Baptism of Infants was in the Church long before that time : And remarkable 't is , that about 1091 or 1100 , Popish Darkness was at its greatest height . And was it any wonder those Fathers gave Baptism to Infants when it was the Practice of those times before Bernard , to give Infants the Lord's Supper also , as well as Baptism ? Which Mr. Owen knows well enough , if he hath read any thing of History . 2. Bernard , Mr. Owen saith , Censur'd those who opposed Infant-Baptism , &c. 1. From whence it appears there were some Christians who opposed Infant-Baptism even in the darkest time of Popery . 2. What Wonder is it to hear that such in those corrupt times , who deny'd Infant-Baptism , were censured , when we who do deny it now , are so unrighteously censured by you and your Brethren , notwithstanding such clear Light in these days is broken forth ? Mr. Owen also endeavoureth to prove , that the Waldenses were for Infant-Baptism . And he seems to charge Mr. Tombs and Mr. Danvers for asserting the contrary . Answ . To which I answer , I see no reason why he should condemn Mr. Tombs or Mr. Danvers in this matter ; for according to some Histories it appears , that the Antient Waldenses and Albigenses , as also the Antient Britains , were for the Baptizing of Believers : see D. Balthazar Lidius , in his History of the Church , p. 2. col . 2. out of Renarius , and G. Bildas in his Book called De Historia Aurelii Ambrosii . And the Learned Usher , in his Book of the State of the Christian Church , as Mr. Danvers observes , p. 237. shews , that they desended Believers-Baptism in opposition to that of Infants : see Moreland , Book 1. c. 4. p. 67. yet no doubt but some of the Waldenses might be for Infant-Baptism . Yet Mr. Owen confesseth that Bernard acknowledgeth that History doth speak of the Waldenses denying Infant-Baptism , tho he would fain have it from what the said Bernard saith , to be a Slander cast upon them by their Enemies the Papists . Let it be how it will concerning them , know , Noble Britains , that we build not our Faith about Baptism upon the Practice and Custom of Men , Fathers , General Councils , Protestant Reformers or Churches ; but upon the Word of God. To conclude with this Argument : From hence we infer , that the practice of the Church under the Romish Apostacy of Infant-Baptism , in every Age , since the first Centuries unto these Times , is no good Proof for it . What tho Calvis and Luther , two famous Protestant Reformers , and many other Modern Divines were , and many Godly and Learned Men are now for this Tradition ; Must it be therefore a Truth ? Must our Faith stand in the Wisdom of Men in this matter , or in the Power of God , and in the Authority of his Sacred Word ? Our first Protestant Reformers were raised up to restore those Grand Fundamentals of Faith , more than to reform Matters of Discipline , and about this Rite of Infant-Baptism and some other Ceremonies . The Path of the Just is as a shining Light , that shines more and more to the perfect Day , Prov. 4. 18. You Hint , that not one questioned the Privilege of Children to Baptism , until the Adversary came while Men slept , and sowed Tares among the Wheat . Answ . Sir , you mistake , it was while Men slept that the Enemy first sowed the evil Seed of Babes-Baptism in the Church . Moreover , the Baptism of Believers , in opposition to Infant-Baptism , I have proved is no part of those Tares the Adversary hath sowed , but it is Seed which Jesus Christ himself sowed , or 't is ( I mean ) his own holy Institution . You tell us a Story of one John Smith , a Minister of the Church of England , who went into Holland , and united with the Church of one Mr. Ainsworth , and in the end being cast out of the Church , he baptized himself , and the● rebaptized others . Answ . I could tell you of many evil and foul things and practices done by some Presbyterians , but should I brand the whole Brotherhood from thence ? Do you not shew an evil and detracting Tongue , by casting such Odiums upon the whole Body of gracious Christians , falsly called Anabaptists : For we are not for Rebaptizing , or Baptizing again such who have been truly and rightly Baptized , that were the proper Subjects of that holy Ordinance . 2. But may be this may be a false Story too , and wrote in prejudice by such who loved not the practice of baptizing of Believers , nor the People who so practise . For what need had he to baptize himself , were there none called Anabaptists in Holland nor Germany before that time ? 't is much we have not the Munster Story of John of Leydon . I perceive you have malice enough against us , the Lord give you Repentance if it be his Will. CHAP. XVIII . Shewing that Infant Baptism is no excellent way or means to plant the Christian Religion , but a sinful thing ; and therefore in opposition to what Mr. James Owen saith , They ought not to be baptized : being an Answer to what he hath wrote in his 15th Chapter , and twelfth and last Argument . YOU say , Infant Baptism is an excellent means which God hath ordained for to plant and continue the Church of God : Christ thus commanded his Apostles to gather Churches among the Gentiles , by teaching and baptizing them in the Name of the Father , &c. Mat. 28. 29. Answ . I answer : The way it appears that Christ commanded his Apostles to gather Churches among the Gentiles , is first to teach them , and then baptize them ; you say right whilst you repeat the Text , but God hath not commanded to baptize Infants , and that way to plant his Church . You add , It is an excellent means for this end , making Children to be Disciples of Christ ; let none marvel at this , because Infants are of the number of Disciples : Acts 15. 11. Why tempt ye God , to put a yoke on the necks of the Disciples ? Those Disciples were , say you , the Faithful and their Seed . Answ . This is not true : The Disciples , in the Text you cite , refer only to Believers among the Gentiles ; those false Teachers would have the Brethren be circumcised , and they were they only that are called Disciples . These Brethren being Gentiles , were never circumcised ; and therefore these false Teachers taught them so to be , see Acts 15. 1. 2. Sir , I will appeal to your Conscience in this matter , Is not a Disciple one that is taught or instructed , and can Infants be called Disciples , who are not capable of being taught ? Mr. Baxter saith , Such that are made Disciples by teaching , are the Subjects of Baptism according to the Commission ; and he is in the right . 3. Doth the baptizing of Infants make them Disciples ? Doth Christ say baptize , and so make them Disciples ? Or is it not , make Disciples , and baptize them ? Mathetusate , disciplize , and then it follows , baptize them . You say , Christ knoweth how to administer a secret Doctrine to Infants , according to his promise , Thy Children shall be all taught of the Lord. Answ . 1. No doubt but Christ is able to do it : But doth he in a secret way administer Instruction to Infants ? prove it , and also how you come to know it ; for they must be known Disciples , visible Disciples that are to be baptized . 2. Are they little Infants that Promise refers to , i. e. Thy Children shall be all taught of God ? They are Sion's Children , or such that are born of God that are under that Promise , not Infants , or our Children as such ; for are all Believers natural Offspring taught of God when Babes , ( or adult either ? ) O abominable abuse of the holy Text ! Baptism ( say you ) setteth little Children under a particular obligation to be the Lord's ; doubtless they can receive such an obligation now as formerly they did , Deut. 29. 11 , 12. And it is as certain that this Bond is a great advantage to make them willing when they come to age , God hath presented them by the Grace of his Covenant , &c. Answ . 1. 'T is you pretend to lay them under an obligation , but not by Christ's authority , prove he hath commanded you so to do . 2. Doth Baptism confer Grace ? you seem to assert this , for else how hath God by Baptism prevented them ? Your sprinkling them with water doth not , cannot prevent them . I affirm therefore 't is an obligation of man's devising , for you cannot prove it is of God's appointment ; therefore to refuse to bring them under such an obligation is no fantastick thing , as you intimate it is . You say the mark of the Spirit is upon them . Answ . Baptism is no mark of the Spirit to any but to such who have the Spirit ; and what a Mock-Baptism is it to give the Sign , where appears no demonstration of the thing thereby signified ? ( You say ) on the other side , Satan hath not such an advantage against those that are baptized in their Infancy . Answ . How doth it appear that Satan hath not such an advantage against your Children ( as he hath against ours that were never baptized , as you call Rantism ) I am sure our Children generally are as sober , and helped to escape Satan's snares as far forth as yours generally are . VVill God own or bless an humane Tradition ? The Woman that Luther mentioned , no doubt might think she was obliged to fear God by that sort of Baptism she had when she was an Infant , yet God never obliged her to come under that obligation , but may be she was baptized when a Believer . However the Papists may argue for their voluntary Vows after the same manner , viz. it is a great help and an advantage to them to preserve them from sin , and temptations of the Devil . Infant-Baptism is an excellent means ( you say ) to plant the true Religion , and to continue the Church , by giving an advantage for the Ministers of the Gospel to reason with such when they come to age , far better than they can with those that are not baptized , that they might call them to remembrance of their baptismal Vow , &c. Answ . This is certainly a grand mistake ; for instead of its being an advantage to Ministers to reason with such that were baptized in their Infancy , to remember their baptismal Vow , and so to believe and turn to God , 't is apparent it may ●inder them ; for if those persons when grown up , do call to remembrance what you Pedobaptists have taught and told them , touching those Blessings and Privileges they then received , it may rather take them off from seeking after either Faith or Repentance . 1. For you tell them when their Parents believed , and were saved , they were made partakers of the same Privilege and Blessing also ; if so , what need they concern themselves about getting personal Faith ? you believe and teach them the Doctrine of final Perseverance ; no doubt such who are in a state of Grace , can never finally fall out of it . 2. The Obligation and Vow that lies upon baptized persons according to the Scripture , is not that they seek after Regeneration , no , for it necessarily supposeth that they had that before baptized ; but it doth bind or oblige them to persevere in Holiness , that as they have been buried in Baptism , as persons dead to sin , so they should walk in newness of life , Rom. 6. 3 , 4. Now you would have your Baptism to oblige your baptized Children to become dead to sin , they were not it appears dead when buried with Christ in Baptism , but you bury them alive , ( if you baptized them . ) To shew them they must die , Sir , God never ordained Baptism to such an end , or to oblige persons thus to do , see Rom. 6. 3. 4 , 5 , 6 , 7 , 8. Col. 1. 12 , 13. 3. The Church of England saith , That the Child which they baptize is thereby ( that is in Baptism ) regenerated , and made a Child of God , a Member of Christ , and an Inheritor of the Kingdom of Heaven . And what you say implies as much ; for it must needs be thus , if when the Parents believe and are regenerated and saved , the Child partakes of the same privilege , then the Child believed and was regenerated , and saved also . Now if this be so , what advantage can Ministers have from the Consideration of Infants Baptism to press Regeneration , or the Performance of Repentance upon them when they come to age , above what we have to press these great Duties upon our Children , when grown up that never were baptized ? What need is there to press that on the Consciences of your Children when they come to age , which they had wrought in them when they were in their Infancy ? No , your Work is rather to press them as Saints and renewed Persons , to live holy Lives , and improve those Divine Habits which they received when their Parents believed , or those inspired Habits that were plauted in their Souls , when in Infancy they were baptized and regenerated . 4. Certainly your Children when they come to age may think that they received some mighty Privilege in their Infancy , by being in the Covenant of Grace with their Parents , and so in a State safe enough ; for you tell them there is no final Falling from a State of true Grace . We and you too know that , and declare that the Covenant of Grace is sure to all the true Seed or Spiritual Seed of Abraham : of which Seed you declare all your natural Off-spring as such are a part . This being so , it is evident that Ministers have no Advantages ; but the contrary , in pressing the necessity of Repentance and Conversion on your Children when at age , we have the greater advantage far in preaching to our Sons and Daughters , who tell them that our Faith did not , cannot profit them , or save them , no , but that they were born in sin , and were Children of Wrath by Nature , and so remain till true actual Faith and Regeneration do pass upon them , or they do believe in Christ . 5. Besides , the Baptismal Vow you brought them under being not by God's Appointment , what Blessing can you expect from thence ? Will God own and bless a voluntary Vow , or approve of an Humane Tradition ? 6. The Papists ( as I hinted before ) may expect as well , and from as good Ground and Authority , as great advantage to press Holiness and Chastity upon those that they bring under their voluntary Vows and Covenants in their Nunneries and Fryaries . 7. Besides , your Children entred not into that Baptismal-Covenant you talk of by their own consent ; they knew nothing of it , and can find no Authority from God's Word you had to bring them under it ; and therefore what power is that like to have upon their Consciences ? Had you not better bring them under a solemn Vow to become good , and to repent as soon as they come to age ; nay , bring them under an Oath , or cause them to enter into a solemn Covenant so to do , and set their Hands unto it ? But you will say , you have no Command nor Warrant from God's Word to do that ; no more , say we , have you any Command or Warrant from the Word of God to bring them under any such Baptismal Vow , ●o forsake Sin , the Devil , and all his Works , &c. in their Infancy . Infant-Baptism is so effectual to continue the true Religion , and the Encrease of the Church of God at this time , as Circumcision formerly had been : It pleased God to continue true Religion among the Jews by bringing their Children under the Bond of the Covenant : He left them not to their own liberty , &c. and let none take upon them to be wiser than God by leaving Children at this time to follow their own Fancies , to choose their own Religion , without having God's Covenant upon them , for Humane Nature is as corruptible at this time as formercy , &c. Answ . 1. I answer ; Circumcision was God's absolute and positive Command in the Jewish Church , which was national ; but God hath not commanded Infants to be baptized into the Gospel-Church which is not National , but Congregational : if therefore there was the like Authority from God for the one as there was for the other , we would contend with you no longer . 2. 'T is you that would seem wiser than God , whose Wisdom hath not led him to erect his Gospel Church of such Materials , or of such Matter , and in such Form now , as it was his Wisdom to build the Jewish or Legal Church : Must the fleshly Seed as such be taken into the Gospel-Church by Baptism , because the Male-Infants were circumcised under the Law ? Who tells you so ? where is it written ? Will you be wiser than God ? Did not John Baptist say , Think not to say within your selves we have Abraham to our Father ? Now the Ax is laid to the Root of the Tree . Now the case is altered , as if he should say ; Now we know no Man after the Flesh , 2 Cor. 5. 17 , 18. 3. Hath not God freely left us and our Children to choose to be his Servants , or to choose our Religion ? Are not the Saints to be all Volunteers ? Will Christ accept of Prest-Souldiers into his Service ? Or have you any power to force , or compel your Children to be of what Perswasion in Religion you please ? God , it is true , hath no more left Children now than formerly , to follow their own Fancies ; no , God forbid : But he hath commanded them to believe and be baptized ; and not to follow the Fancies of their Parents any more than to follow their own Fancies , nor Ministers who teach them contrary Doctrine to that which the Word of God doth . 4. As to the Corruption of our Nature , 't is true that is as bad as ever ; but your Sprinkling your Children in Infancy hath no Virtue or Power in it to change or purge out that Corruption ; your Children receive no benefit by that you call Baptism : Say what you will , I am sure you cannot prove they receive any profit thereby . 5. I affirm God hath not commanded us to bring our Children into the Bond of the Covenant by Baptism until they believe , and you can never disprove us while you live from God's Word . You say , the Lord hath blessed the Baptism of Infants to be a Means for the continuing of the true Religion , and of the Christian Church : From the days of the Apostles even to this very day , the Lord bestoweth his particular Blessings but upon his own Ordinance ; he imprinteth not the Seal of Heaven upon earthly Inventions ; none can deny but that there are thousands baptized in their Infancy that feel in themselves the Virtue of their Baptism . Answ . 1. I answer ; You cannot prove that God hath any manner of ways owned or blessed Infant-Baptism : for because God hath continued a Seed to serve him in every Age since the Apostles time , will you attribute that to Infant-Baptism , which is only to be ascribed to the rich and soveraign Grace of God , and Power of his Spirit ? 2. As to the true Church , for many years she was hid , and in the Wilderness she fled from the face of the Romish Beast and cruel Dragon , Rev. 12. I must confess Infant-Baptism hath in part been a means to keep up the name of the Christian Religion in the Church ever since the Apostacy ; and it was contrived no doubt to make the Church great and large , i. e. to make whole Families , Parishes , and Nations the Church , this is evident ; and if this be the way to continue and enlarge the Church , the Lord deliver the true Church from such a Practice and Invention of Men. I look upon Infant-Baptism to be one of the chief Pillars of the Romish Church , and of all National Churches and Constitutions in the European World ; this is that Christendom that is so cried up , and the way of making and continuing the pretended Christian-Name ; in the Anti-christian Church , and World , all are made Christians in their Infant-Baptism : And thus the Inhabitants of the Earth are cheated , and deluded with a Shadow and empty Name that signifies nothing , and certain I am , until Christendom ( as it is called ) is Unchristianed of this pretended Rite , or Christendom , and the Inhabitants of the Earth become new Christianed , there will never be a thorough Reformation : I mean until they see that Christianity , or Christian-Name , which they received by their Infant-Baptism , signifies nothing , but throw it away as an Human Innovation , and labour after true Regeneration , or a likeness to Christ , and so believe and are baptized upon the profession of their Faith , according as in the Apostolical Primitive Church : 'T is Infant-Baptism that tends to uphold all National Churches , and deceives poor People who think they were thereby made Christians . 3. Doth it follow , because many Thousands that were baptized ( as you call it ) when Infants , were after they come to Age truly converted ? That that blessed work of Grace upon their Hearts was by virtue of their Infant-Baptism , or from any Motive that arose from thence ? Or was it not wholly done by the Power of God's Word preached to them , through the mighty Power and Operations of the Holy Ghost upon their Souls ? God hath shewed his Mercy , I grant , to such Christians who were Rantized or Sprinkled , in Infancy , in a gracious manner : But this is not to be ascribed to his owning and blessing that Invention of Pedo-Baptism ; be sure God will never own as you well say , an Earthly Invention ; and I have clearly proved that Infant-Baptism is nothing less or more than an Earthly or Human Invention , therefore God never blessed that . O how few are converted or truly regenerated that have in their Infancy been ( as you say ) baptized , nay of the Seed of the Faithful ! What a Multitude remain ungodly , and so live and die , notwithstanding their Parents Faith , and their Reception of their Infant-Baptism ! The Lord open the Eyes of you Worthy and Noble Britains , and send true Light among you as to this matter . Infant-Baptism prevents ( Mr. Owea saith ) the shameful Neglect of Baptism : if Children had been left unbaptized , it would be so difficult to persuade many good People to receive Baptism , as at this Time 't is to persuade them to receive the Lord's Supper . The Nature of Man is very unwilling to undergo narrow and spiritual Obligation : We read in the History of the Primitive Church that several good Men , that turned from Paganism , delayed their Baptism until their Latter Days . Constantine being very Aged before he was Baptised , and fallen into a Disease of which he died . Theodosius was not baptized until he was fallen sick , as Socrates , p. 5. 6. And we are not to think ( say you ) that People would be more ready to receive Baptism in these Days , than they had been in those that are past . 1 Answ . I Answer ; it is a shameful thing indeed to see how many good People do neglect Christ's Holy Ordinance of Baptism ; and to see how difficult 't is to persuade them , tho' they do truly believe , to be baptised , and so orderly come to the Lord's Table : But what is the reason of it ? is it not because you , and such as you , have strove to deceive them , and blind their Eyes , by telling them that Sprinkling or Rantism , is Baptism or Baptizing , and that they were baptized in their Infancy ? they are , alas , too ready to build their Faith herein upon their Teachers ; The Teachers of my People ( saith the Lord ) cause them to err : And ( say they ) such a learned Man , such a worthy Doctor and Minister is for Infant-Baptism ; Can they be mistaken ? Sure , if it were an Error , they must needs know it . 2. 'T is not very hard to persuade our Children , when God converts them , to be baptized ; they readily submit to it ; and , until then , they have no more right to Baptism than they have to the Lord's Supper . 3. Will you to anticipate your Children , in fear they will not be baptized when they come to Age , contrary to the Word of God , baptize them when in their Infancy ? I must tell you by the same parity of Reason , since some of them you find are so hard to be persuaded to receive the Lord's Supper , you may ( as the Antient Fathers did ) give them the Lord's Supper in their Infancy also ; you have as much Authority for to do the one as the other . 4. Do you not implicitly on this Occasion grant and confess , that Baptism of Right belongs to the Adult ; but that politically it hath been contrived to baptize Infants , for fear they should not be persuaded to be baptized when they come to Age ? And you are willing to continue the Practice , because it is in these Days by you and your Brethren rendered to be a very odious thing to be dipped or baptized when they come to Age and do believe . The Truth is , this Ordinance calls for great Abasement , and much Self-denial ; 't is a hard thing to come under the Baptismal Covenant and Obligation , in Adult Persons , when we are rendered as bad as Adulterers and Murderers who baptize Men and VVomen according to Christ's Commission that are Disciples . And 't is hard also when the baptized Person knows ( he being come to Understanding ) what he is bound and obliged to do by his Baptismal Covenant , viz. to mortify the Remainders of Sin , and to walk in Newness of Life , Rom 6. 3 , 4 , 5 , 6 , 7 , 8 , 9. Therefore since you fear they will not freely and voluntarily list themselves under Christ's Banner , or become his Spiritual Souldiers when they come to Age ; you will , and that unknown to them , force them into these VVars in their Infancy without Christ's Authority or their Consent , under this specious Pretence , viz. you fear they will not do it when they are grown up . 5. What you speak concerning those Christians , who in the Primitive Times delayed their Baptism until the latter part of their Lives , makes directly against you ; for those Christians who were converted from Paganism to Christianity , did not only delay their Baptism , but many Godly Christian Parents , I have shewed , in the last Chapter , did delay the baptizing of their Children until they came to Age and did believe : And the Error of that long Delay arose from that great Mistake that Baptism washed away Sin ; therefore some delayed Baptism until such time they thought they were ready to go out of the World. 6. But what of this ? Because some have erred , in staying too long before they were baptized , Will you make too great haste , and bring in little Babes to be baptized , without any Ground or Authority from the Word of God ? So much shall suffice to your Twelfth and Last Argument . Now , Sir , we have heard all your Proofs for the baptizing of Infants ; you have , it seems , impannell'd for your Jury , to Sit , Hear and Determine this Grand Cause , Just Twelve ; and if they could speak , they would ( being all agreed , the Cause being also fully opened ) give their Verdict on our Side , and against your Infant-Baptism ; but let them rather be so many Witnesses of your summoning the Statute Book , and great Charter of the Church , viz. God's Word , having been opened , and the Matter cleared . We will appeal now to our worthy Reader , particularly to the Antient and Noble Britains , to make Judgment for themselves : For in matters of Faith , and Things that concern our Souls , every Christian is to judg for himself . Impartial Reader , weigh well the matter : Consider this , we must all be judged by the VVord of God : If you can find you are commanded to baptize your Children by Jesus Christ in the New Testament , or can find any Precept or Precedent for it , you may do it : Or if what Mr. Owen hath said hath convinced you , that Baptism doth not belong to Believers , by good Authority he hath shewed from the Holy Scriptures , but that Infants are the only Subjects thereof ; and that Baptism is nor dipping or burying the Body in VVater , but only sprinkling or pouring a few Drops of VVater on the Person 's Face ; then continue in your former Practice till God shall open your Eyes . But if you are otherwise perswaded , that Mr. Owen is in an Error , then I exhort you that believe in Christ , to arise and be baptized : But lest Mr. Owen should say 't is too soon for you to make Judgment yet , pray stay till we have heard his Answers to our Objections , and also all what he hath further to say . CHAP. XIX . Containing an Answer to Mr. James Owen's 16th Chapter , proving that our Objections against Infant-Baptism are very weighty , and his Answers to them very impertinent and defective . MR. Owen begins with his Sixteenth Chapter after this manner , viz. Thus have we proved by the Scripture ( saith he ) and by several Scriptural Arguments , that the Children of the Faithful ought to be baptized : if we look upon this Truth in the Light of the Scriptures Above , the Objections of themselves will vanish away ; yet for the sake of the Weak , I shall lay down the strongest of them . 1. Object . There is neither a Command nor Example in the Scripture for the baptizing of Infants . To this Mr. Owen answereth , viz. There is not one particular Command , totidem verbis , naming Infant-Baptism , and that is not necessary ; but there is an Universal Command to baptize all Nations , of which Children are a great part . If there is a Command for the baptizing of the Parents , then there is a Command for the baptizing of Infants ; for the Children are included in the Parents , even as Parts of them , being Partakers of the Privileges of good Parents , and of the Judgments of the wicked Parents . 1. Answ . I answer , Whether you have or have not proved , by the Holy Scriptures and Arguments , that Infants ought to be baptized , is now upon a fair Trial committed to the Judgment of the Impartial Reader . 2. We do not require you to bring a Command , in totidem verbis , or in so many Words , Let Infants be baptized : But your Inferences are not good ; for , as you have no Precept , no Command , or any Precedent to baptize them , so you can draw no fair and good Consequences for it from any Text of Scripture . You bring the Words of the Great Commission , Matth. 28. 19 , 20. Go baptize all Nations . Sir , Why dare you leave out part of the Words ? Is it not Go therefore , teach all Nations , baptizing them , & c. ? We have shewed in our Answer to you already , that the Commission requires none to be baptized but such who are first taught or made Disciples ; which Disciples St. Mark calls Believers , He that believes and is baptized , Mark 16. 16. They are , Reader , the Words of the same Commission , tho differently expressed by these two Great Evangelists , and hold forth the same thing , viz. That the Gospel is to be preached in all Nations , or to all the World , and that those that are discipled by preaching , or that do believe , ought to be baptized , and none else . 3. Whereas you say that Children are a great part of the Nations , and may therefore be baptized ; this is a fallacious or deceitful Consequence : For may not I ( as before ) argue thus ? Unbelievers , i. e. Turks , Infidels , Pagans and their Children , are a great part of all Nations , therefore may be baptized . Sir , I appeal to your Conscience , Whether this Inference is not as good and true , from the Premises , as yours . 3. But you ask whether there is a command for the baptizing of Parents , no doubt of this , we and you agree , that there is a command to baptize Parents , that believe in Christ , and to baptize Children too that believe in Christ ; ; but say you then , there is a command to baptize Infants , because they are included in the Parents , even as parts of them ; now this is utterly false , and also very ridiculous , 't is for any Man to assert it . 1. For if this was so , it follows , whatsoever God commands the Parent , he commands the Child , then when God commanded Abraham to offer up , or slay his Son , he commanded the Son to slay himself ; it would also follow , That 2. When God commands the believing Parent to partake of the Lord's Supper , he also commands all his Children to partake of the Lord's Supper , because they are all included in their Parents . 3. If Children are thus a part of their Parents , then certainly , if the Parents go to Heaven , all their Children must go to Heaven likewise ; for the whole of Believers shall be saved , and not a part of them only . 4. Also if the Children are included in their Parents , and are a part of them ; why may not the Parents Baptism serve for the Child , and then it would also follow , that no Man is a compleat and perfect Man without his Children ; was ever such Stuff by a Man of Parts and Learning , published to the World ? 5. Sir , will your Feeding , or eating your Food , feed your Children ; besure , as much as your believing and being baptized will feed the Souls of your Children . 6. Moreover , why do you say the Judgments of wicked Parents fall on their Children , did not God say that Proverb should be used no more in Israel , but the Soul that Sins shall die : If Children partake of the punishment of their Parents , 't is when they are alike wicked , and walk in the same steps their ungodly Parents walked in . But you proceed and say , that there is no particular command for the baptizing of Women . Answ . Male and Female are all one in Christ Jesus , and Women are called Disciples , and so are not Infants . 2. We have plain presidents , that Women were baptized , which is all one with a Command , Acts 8. 12. When they believed Philip Preaching the things concerning the Kingdom of God , and Name of Jesus Christ , they were baptized both Men and Women ; And also that Lyd a was baptized , Acts 16. Do but shew us one like president where any Infant was baptized , and we will say no more . You say we have not a particular Command for keeping the first day of the Week as an Holy Sabbath to the Lord. Answ . We have a command to keep the Seventh part of time , as a Sabbath to the Lord , Exod. 20. and plain presidents in the New Testament , That on the first day the Saints did meet to Worship God , Acts 20. 7. 1 Cor. 16. 1. The first day of the Week , as the Christian Sabbath was also confirmed by the first miraculous appearance of Christ after his Ascension into Heaven , which was the day of Pentecost , Acts 2. 1 , 2. give like proofs for your Infant Baptism . You would have us to shew what Scripture we have for re-baptizing . Answ . I shall answer , that by and by , when I come to your next Chapter , where we have it again , we do not own it Lawful to baptize them Again , who have been once rightly baptized , but Rantism is not Baptism , nor are Infants the true Subjects of it . You say you have shewed already , That there are many examples in the Scripture for Infant Baptism , which are plain unto them that understand the agreement , and the consequences of Scripture . Answ . I answer , let the Reader judge in this case , now we have examined all those Texts you draw your examples from , whether your consequences are clear and plain , or not . Obj. The Scripture calleth upon some to believe before they are baptized , He that believeth and is Baptized , shall be saved , Mark 16. 16. and according to that Rule the Apostles did not baptize any untill they believed , Acts 2. 38. This is the Second Objection Mr. Owen brings , against what he hath wrote , take his Answer , viz. ( Saith he ) when the Scriptures saith that he that believeth and is baptized . 1. It mentioneth Adult Persons , viz. the unbelieving , Gentiles unto whom Christ sent his Disciples , Mark 16. 15. Mat. 28. 19. and not the Children of the Faithful ; Christ sending them into all the World to preach the Gospel into Pagan Nations , and saying , He that believeth and is Baptized , shall be saved , Mark 16. 15 , 16. shews that neither Baptism nor Salvation belongeth unto them , until they believe in the Lord Jesus , if we were to preach unto such , we should baptize none until they would believe . But what is this to the Seed of the Faithful , of whom Christ mentioneth not . 1. Answ . I answer , Reader observe , that here Mr. Omen hath given away his cause for ever , for he saith Christ speaks not of the Children of the Faithful , but of the Adult : Now consider , that these two Texts which he here Quotes , viz. Mat. 28. 19 , 20. Mark 16. 15 , 16. does contain the great and only Commission and Warranty given by the Lord Jesus , the only Law-giver about Baptizing ; and if Infants are not mentioned nor intended here , there is no Warrant at all to Baptize them ; for if by virtue of the great Commission , all persons must first believe before they are baptized , farewell for ever to Infant Baptism . 2. The Objection well saith , That according to this Rule or Commission , the Apostles did not baptize any until they believed which is true and he cannot refute it . 3. Consider that the Commission , Mat. 28. 19 , 20. Mark 16. 15 , 16. did not only authorize the Apostles to go and make Disciples among the Gentile or Pagan World , but also among the Jews , that were the Seed of Abraham , nay they were commanded first to begin ( or open their Commission ) to preach to them at Jerusalem , moreover the words of this Commission is all the Commission and Warrant , the Disciples and Ministers of the Gospel have to administer Baptism to all the Christian Nations to the end of the World. There are not two Commissions given by Christ about baptizing , one to go to the Pagan or Gentile World , and another to be believing Christian World , or to believers and their Seed . Now there is but one Commission , and only Rule we have to baptize , therefore Mr. Baxter saith well , i. e. Christ in his Commission directeth his Apostles to make Disciples , and then baptize them , promising , that he that believeth and is Baptized , shall be saved , Baxt. Confirm . p. 27. And in another place , he saith , speaking of this only Warrant or Commission of Baptizing , if we have it not here , where have we it . Shall any one think Christ's Commission short and defective . 4. Mr. Owen saith , if we were to preach unto such that is to unbelievers or Heathens , we should baptize none until they believed . Now pray consider that this is his Commission to baptize , if he be a true Minister of Christ , let him preach to whom he will , or come where he will , he must do all things according to this Commission , as 't is here given , neither baptize Young nor Old , neither Jew nor Gentile , Parent nor Child , until they believe , or profess their Faith in Jesus Christ ; if he doth , he Violates and acts directly contrary to his only Commission , and therefore if he doth , he sins , Should any Commissioner of an Earthly King , act contrary to the very express words , and purport of his Commission , he certainly would be condemned , as a false and unfaithful Servant , and be turned out of his Masters Service . Mr. Owen saith , That the Seed of the faithful , Christ mentioneth not , that is in his great Commission , Mat. 28. 19 , 20. Mark 16. 15 , 16. therefore such he must not Baptize , unless he hath from Christ received a new , or any other Commission that doth authorize him so to do . 5. And observable it is to see how Mr. Owen contradicts himself here , in respect of what he said before , when he mention'd the same Texts and Commission of Christ , he told us that Children are part of the Nations that Christ commanded to be Baptized , but now he saith , The Seed of the Faithful , Christ mentioneth not , and besure now , at this turn he speaks the Truth : and if none of the Seed of the Faithful ought to be Baptized by vertue of Christs Commission , but such only of them that do believe , then no Infant ; for Teaching is making of Disciples , so that they are to be taught so as to believe before they are to be Baptized , and that in all Nations , whether Heathens or Christians , and that also to the end of the World , teaching them to observe all things whatsoever I have commanded you , and lo I am with you all ways to the end of the Word . Mat. 28. 20. It is certain , saith Mr. Owen , that this Scripture mentioneth not of Children , if it doth they must needs be damned , for want of Faith which cannot be actually in them . Ans . I answer , 't is very true , that Christ in his Commission neither meaneth nor mentioneth Infants ; he hath given no Commission to baptize Infants , because the words of the Commission runneth to such who are capable to be taught , to be made Disciples by Teaching and so to Believe , which Infants Mr. Owen saith , cannot actually do . But he adds , the Apostle saith in 2 Thes . 3. 10. saith he , if any would not work , neither should he eat would not that Father be unnatural , who would take an occasion from this Scripture to starve his little Children , because they cannot work ; so when Christ saith , he that believeth and is baptized ; it doth not follow , that none ought to be baptized untill they believe . Answer . 1. I answer , this seems strange , when Christ in the Affirmative declares , who he would have baptized ; doth it not follow that in the Negative , none else ought to be baptized . In other cases you would not argue thus , as for Example , when God commanded Abraham to Circumcise his Male Infants , doth he not implicitly forbid the Circumcising of his Female Children , and when he commanded him to Circumcise his Male Infants on the eighth day , doth he not implictly forbid him to circumcise them on the seventh or ninth day , and when Paul saith , let a Man examine himself , and so let him eat , doth he not forbid Infants to partake thereof , and all to come to the Lord's Supper , that do not so examine themselves , or who do not discern the Lord's Body . Moreover , 2. Are not all those Persons that a testator in his last Will and Testament leaveth out , or expresseth not , excluded from having any Legacy in the said Will ; now the great Commission , Mat. 28. Mark 16. is also Christs last Will and Testament , about the right of Baptism , viz. who are right subjects , and they are expressed by their qualifications , viz. Disciples , or Persons Taught , or such that believe , are not therefore all unbelievers , all Pagans , and ungodly persons , and ignorant Babes , that are not capable to believe , excluded from Baptism , according to Christ last Will and Testament ; it signifies nothing to find Infants right to Circumcision under the Law , nor other the external priviledges of the Seed of the Faithful then , for that was a Legacy given in the Old Will and Testament , which is abolished by Christ , making his New and last Will and Testament ; in which the Infant Seed of Believers , are left out as touching any right they have now in Gospel times to be Members of the Gospel Church or to Bapt●sm , &c. 3. As to that Text you mention , 2 Thess . 3. 10. If 〈◊〉 will no● work , neither let him eat . I answer , Mr. Bur●… in that Treatise of his for Infant Baptism , which I answered , and he hath made no reply since , brings in the very same Text upon the like account ; take his words , and my answer . Must Children be starved because they cannot work , thus ( says he ) Children lie under a Natural inc●pacity of professing actual Faith , therefore the first Text ( that is Mark 16. 16. ) doth not concern them any more then the latter , 2 Thess . 3. 10. now take our answer , viz. You have given away , say we , your Cause for ever , for if this Text , Mark 16. 16. does no more concern Infants then that in 2 Thess . 3. 10. then be sure they have nothing to do with Baptism . You and Mr. Burkitt say , that in Mark 16. 16. the Adult only , are intended , we say so too , whether then shall we go for your Infant Baptism , we can prove from many Texts , that Infants ought to Eat though they cannot Work ; but how will you prove that Infants ought to be Baptized by any other Scripture , if it be not in the Commission , tho' they do not believe , or have actual Faith. Mr. Burki● saith , Children have Mortal Bodies , therefore they must be Fed at their Parents Table , and they have Immortal Souls , and from ●hence he argues they ought to be Baptized , to which I answered : As Infants have mortal Bodies , and must therefore be Fed at their Parents Table , tho' they can't Work , so because they have Immortal Souls ( he might as well have said ) they ought to be Fed at the Lord's Table tho' they cannot believe , nor discern the Lord's Body . The Apostle saith , Let a Man examine himself , and so let him eat , &c. but this say I , is spoken of the Adult ; but Infants , who are capable to receive Spiritual Benefits by Christ's Death , must have the Ordinance that figureth it out , namely the Lords Supper . There is the same ground and reason therefore to conclude Infants are included , in 1 Cor. 11. 22 , 23. about receiving the Lord's Supper , as there is to conclude , that they are included , in Matth. 21. 19. Mark 16. 15 , 16. In the Commission to Baptize , the one saith , Let a Man examine himself , the other saith , He that Believeth , &c. You say you have proved , That the Apostles Baptized not only the Adult , when they believed , but the Children of such also . Answ . I have I hope to the satisfaction of all that are willing to be informed disproved what you say , and proved that the Apostles Baptized no one Infant by far better Arguments than you have brought to prove they did . Obj. Infants do not understand what is done , and therefore what profiteth Baptism unto them ; this Objection ; Mr. Owen answereth as followeth . This Objection , saith he , is not only against Baptism , but against Circumcision also ; yet the Ordinance was profitable unto them . A little Child may receive a great gift , &c. 1. Answ . I answer Circumcision was God's Command , Infants had aright to it , but God has not Commanded Infants to be Baptized , God's Ordinance shall have that effect on its proper subject , which he designed by it , no doubt had it been the Will of Christ to have given Command to Baptize Infants , but it should some ways or another been profitable to them ; but since he hath not Commanded it , it can no way profit them . 2. A little Child may receive a great Gift no doubt , but they must not have that given to them , that God never appointed for them . When God gave out the Commission of Circumcision , he Commanded Abraham as an Adult Person to be Circumcised ; and also at the same time Commanded him to Circumcise his Male Children ; that was by a positive Law , a gift given to all the Male Children of Abraham , and to all the Male Children by Isaac in their Generation , whether their Parents were godly or wicked ; but Baptism in Christs Commission , is only given to Believers and to all that Believe , and therefore no Gift given to Infants , we must not be Wiser then God , nor add to his word . 4. Obj. Mr. Owen adds another Objection against his Doctrine , viz. Christ was about Thirty years of Age when he was Baptized , Luke 3. 23. 1. His answer is , though he was not Baptized until he was Thirty years of Age , yet he was Circumcised when he was eight days Old , Luke 2. 21. 2. He delayed not his Baptism , because not fit to receive it , for he was perfectly Holy from the Womb , and therefore if we are bound to imitate his example in this thing , none of those that do believe ought to be Baptized , until they be Thirty years of Age , but the Antipedobaptists walk not according to this Rule , and therefore they do think this example bindeth them not . Answ . I answer , no doubt , if any Babe was a fit Subject of Baptism , it was the Holy Child Jesus , if purity and inherent Holiness , gave to the Subjects thereof the proper right , but 't is not Holiness primarily and simply consider'd in it self , that gives any person a right to Baptism , but the meer positive Command of God , and the positive Command of God , only runs to such Persons that believe , and therefore not to Infants , tho' we grant the positive Command of Circumcision , required Male Infants to be Circumcised under the Law , which Law Christ came to fulfil , and obey in every thing , therefore Christ when an Infant was Circumcised according to the Tenor of the Law , and Order thereof ; and he was Baptized also when an Adult Person , according to the Tenor and Rule of the Gospel : No doubt had it been the mind and will of God , That Infants should have been Baptized , Jesus Christ as an example to others would have been Baptized in his Infancy . 2. But say you , if we are to imitate our Saviour in his Baptism , we must not be baptized until we are Thirty years of age . Answer , This is an absur'd and an idle Dream , because the Holy Ghost by mentioning the time of Christs Age when he was Baptized , and that he was about Thirty years Old , holds forth no doubt not less then this , That all persons ought to come to a mature age , or to ripeness of understanding , before , they be Baptized , for the Jews looked upon that Age to be a perfect and mature age . The Priests did not till about that Age enter into the exercise of their Office ; and therefore in opposition to what you say the Antipaedobaptists do walk according to Christs Rule , i.e. the example of Christ in the point and time of Baptism , viz. That all persons must delay their Baptism , untill they come to such ripeness of Age , as to be grown up to maturity so as to understand what baptism signifies , and to be capable to believe in Jesus Christ , which some arrive unto sooner then others ; for some have the understanding of Men when very Young , may be , have more wisdom at Twelve years of Age , then some others have at Thirty , but they that arrive not to understanding by the Thirtieth year of their Age certainly never will attain to the wisdom and knowledge of Men of understanding . 2. Besides 't is evident , that our Saviour did not enter upon his Ministry until he was baptized , to shew that no Gospel Minister should undertake to preach the Gospel , or become a pastor of a Church , that is , an unbaptized Person ; and the Holy Ghost mentioning the Age of our Saviour when he was baptized , doth no doubt shew us , that the proper Subjects of Baptism , are only adult Persons , so far 't is our rule as an Example . But say you , many Actions of Christ are for our instruction , which are not to be imitated , and such was his Baptism , when he was thirty Years of Age , he being willing to bear Witness to the Ministry of John , who began to baptize a little before , as his Example of taking the Ministry upon him , when he was thirty years of Age , and not before , bindeth not all others to follow him , so is his Example of being baptized in the same Year , no rule to all others . Ans . I answer , though we grant that many Actions of Christ are for our instruction , which are not to be imitated by us , yet we say in contradiction to you , in this we are so far to imitate him , as not to admit any to Baptism , until they come to a competent degree of understanding ; for had not Christ designed so far as to leave us an Example in this matter , no doubt , his Age when baptized , had not been left upon Record ; nay , and had Infants been the proper subjects of Gospel Baptism , we may be sure Christ ( as I said before ) had been Baptized as well as he was Circumcised , when an Infant ; but he being God as well as Man , foreseeing how this Ordinance in after times would be corrupted , and the proper subjects thereof changed , even from Believers , or adult Persons to Infants , thought it necessary no doubt to leave upon record the very time of his Age , when baptized , to all Generations , to put an end to this Controversie . For this is said , by the pedobaptists , viz. in the first age of the Church , or when baptism was first given forth Believers were Baptized , but where do you find , say they , that any Believer in all the New Testament that was baptized , did delay to Baptize his or her Child , untill they come to a ripe Age. We answer , That we do find such an Instance in respect of our Saviours Baptism , for all must confess , that the Blessed Virgin , or Mother of Jesus , and Joseph his supposed Father , were both eminent Believers , and Baptized too , ( none doubt of that ) and yet they delayed or referred the Baptizing of the Holy Jesus until he became an Adult Person . Obj. But if any should Object that John , who was the firsh that received a Commission to Baptize , was but a little Older then our Saviour ; and therefore was not capable to Baptize Jesus Christ when he was a Babe . I answer , tho' this be true , yet God being a free Agent , and not tyed to one Man more than to another , could not he have given Commission to any other person to have Baptized the Blessed Child Jesus , or have sent John sooner into the World ; what is his pleasure to have done , he wanted not Instruments or Ministers to do ; therefore it follows plainly it was not his Pleasure or Will , that Christ should be Baptized , when an Infant ; to convince us that Infants are not the proper Subjects of Gospel Baptism . 4. This shews also in opposition to what Mr. Owen said before that Baptism by Gods Command , was not in the Jewish Church before John received Commission from Heaven to Baptize . 5. As to that you speak , of Christs not entring uppon his Ministry till Thirty years of Age , that that is no example for others . I answer that he was oblidged to fulfill both the Precepts of the Law and the Gospel ; and therefore in compliance to the Law , ( that the Jews might not Quarrel with him ) he entred not on his Ministry untill that time of his Age , which the Priests and Ministers under the Law did , for he was made under the Law , and was to be subject to all the Laws and precepts thereof ; and in that he is , 't is true , no example to Gospel Ministers , but Baptism being a pure Gospel precept , in that he was by us to be Imitated so far , as we ought not to be Baptized , untill we become Adult Persons , and do believe in him , he hath left us an Example how we should follow his steps . Mr. Owen brings in his Fifth Objection against his Doctrine and practice of Infant Baptism , viz. If Infant Baptism belongs to Infants , why do not you give them the Lords Supper . Take his answer , Because , saith he , the Apostle Commands those that receive the Lords Supper to examine themselves , and to discern the Body of the Lord , which little Children cannot do . Answ . I answer : And as the Apostle Commands all that receive the Lords Supper to examine themselves , and to discern the Lords Body , so likewise John Baptist , the Lord Jesus and his Apostles too , Commanded all that received baptism to believe and repent , and to bring forth Fruits meet for Repentance , which little Babes cannot do . Repent and be Baptized every one of you , Acts 2. 37. If thou believest with all thy Heart thou mayest , Acts 8. 37. that is , be baptized . 2. You say , Baptism is the Sacrament of our Regeneration , and of our Admission into the Church of God ; the Lord's Supper is a Sacrament of our Growth and Spiritual Food . 1. I answer , this quite overthrows your Infant Baptism , unless you Presbyterians do believe as the Church of England doth , or at leastwise , what they affirm , viz. that Baptism doth regenerate the Child , is Baptism an Ordinance or Sacrament of Regeneration , i. e. to regenerate Persons , or to hold forth that regeneration , or the New Birth is wrought in such that are baptized , why then do you baptize Infants , who are not the Subjects of Regeneration ? Can they die to Sin , and are they raised up out of the Water new Born Creatures , to walk in newness of Life . 2. If your Infants are new born , or born again by Baptism , no doubt the Food of the new Creature , viz. the Lord's Supper ought to be given to them . The first Sacrament holds forth , 't is clear , a Person born again , or a Babe of Grace ; the other is Food , fit and proper for that New born or Regenerated Person , that he may grow thereby , therefore they belong both to one and the same Subjects , and neither of them it appears from hence do belong to Infants , but 3. Are all the Infants that you baptize , let in as Members of your Church , are they absolutely Members of your Congregations , as having the Ordinance of Admission , is the Door of God's House opened to them ? How can you then ( say I ) deny them the priviledge of true and lawful Members , shall your little Members , your Lambs in Christ's Fold being New Born be starved , what shall the regenerated Babe not be fed with the Food of their Fathers House ? 4. But if thus , what number of Members have you in your Churches , that have not their Names in your Church-book , nor perhaps , never looked after when grown up , nor cast out , though prophane and Wicked ? for do you cast out or exclude all such Children you baptized , when grown up , if not , what polluted Churches are yours . Infant Baptism was doubtless contrived to encrease National Churches , or to make national Churches , and it doth tend indeed , to increase and continue that Christian Religion that is in Name only , and not in Power ; you have , its true in England , by meer necessity lost your National Constitution , and are become Congregational , whether you will or no , but Infant Baptism will not accord with a congregation Constitution , nor do such Churches so constituted that are for Infant Baptism , own their Babes to be proper and true Members of their Churches so far as I can learn , what then signifies your Sacrament of Admission , if they are not in truth admitted and owned as Members , and allowed the Food and Priviledges of such . 3. You say it was formerly , though Circumcision belonged to Infants , yet the Paschal Lamb belonged not but to the Adult . Answ . I answer , this is denyed , prove if you can , that the little Children in the Jewish Church were not admitted to eat of the Passover , it is positively said , Exod. 12. 34. That the whole House were to eat thereof , even a Lamb for an House , and I find a great Writer asserting the same thing , that little Children did eat thereof , they were to bring their Children once or twice a Year before the Lord ; and I see no ground you have to say that none but Adult Persons did eat thereof . 2. But let that be as it will , that which was or might be the right of Jewish Church-Members or not their right , is no rule for us in the Gospel Church , as I have sufficiently prov'd ; and besure all baptized Persons who are regular Members of a Gospel Church , cannot be denyed the Lord's Supper without Sin. So much to your Answers to our Objections , you might might have brought twice as many more . CHAP. XX. In Answer to Mr. James Owen's 17 Chapter , wherein the Antipedo Baptists are cleared of those foul Charges he hath cast upon them ; and 't is proved , that to deny Infant Baptism is no Sin , nor are those guilty of Murther nor Adultery that baptize or dip Men and Women in Water , in the Name of the Father , Son , and Holy Spirit ; ( as Mr. Owen charges them ) but contrariwise it is proved , that to Baptize or Rantize Infants , is an unlawful Practise and very Sinful . YOU say , you shall demonstrate in this Chapter , how great the Sin is of those that are tempted to deny the Baptism which they receive in their Infancy , and that suffer themselves to be baptized again ; there are many People that know not the nature of their first Baptism , and are perverted to renounce it , thinking that they do please God in so doing , but they fall into Temptation and the Snares of the Devil , who is the Author of Errors and Father of falshood . Answ . I hope by this time , the Reader may discern how great an error 't is to call Rantism or Sprinkling Baptizing , and that Infant Baptism is also an error , being a meer human innovation , this I have prov'd , and theresore 't is so far from being a Sin to disown it and cast it away , that it is every good Christians Duty so to do , that would in all things walk by the rule of God's Word . And for Mr. Owen to charge our People after this manner , as if we were perverted and insnared by the Devil , in denying our Infants Baptism , is just as the Papists used to charge the Protestants that disowned the human Traditions , and the vain Fopperies of their rotten Church , and thunder'd out their Bulls against them . 1 You say they are guilty of great Sin , insomuch that they neglect to make a right use of their first Baptism , Infant Baptism putteth them under continual Vow to the Lord , and they are bound to renew their Vows , to take the Lord to be a God unto them , as soon as they come to age . Answ . 'T is true , you brought them under an Obligation or a Vow , to take the Lord to be their God in their Infancy , but why did you do it , unless you had any Warrant or Authority from God ; for to do such a thing in his Name without his Authority , is Sinful . 2. You might better have stayed till they came to Age of understanding , and if you would bring them under a Vow , have caused them then to have entered into a Covenant to take the Lord to be their God , and no doubt your Children might more dread to break such a Vow they consented to and freely made , then a Covenant or Vow you caused them to enter into in their Infancy , to which they never consented ; but perhaps you will say , you have no Ground nor Authority from Gods word to do that , as much every way as you have in Infancy to baptize them , which we say is no Baptism at all , much less Christ's true Baptism , therefore God thereby oblieged them not to do what you speak , but it is their Duty when grown up , if God gives them Faith to cast it away as an humane Tradition , and to enter into God's Holy Baptismal Covenant as Believers , according to Christ's great Commission . 3. Christs Baptism , or the Baptism of Believers was not ordained to oblige Persons who are in their natural State ( whether young or old ) to be come the Lord , or to be regenerated , or to die to Sin , &c. but as being his , or regenerated before baptized , their baptismal Covenant obligeth them to walk as the Lord's People in newness of Life ; so that it appears , that Infants baptismal Covenant , is directly repugnant in the end and design of Christ's true Baptismal Covenant , ( as I have more fully e●ence● in the Epistle to this Book , Dedicated to all Godly Pedo-Baptists ) to which I refer the Reader . You say you see the greatest part of Children when they come to Age , be either ignorant , or inconsiderate of their Baptismal Vows , &c. for which you blame Ministers and Housholders in not Catechising and Teaching them , and thus say you , Satan tempts them to cast the Blame upon their Baptism , &c. Ans . You may see what a vain thing an human invention is , what impression can that make on the Conscience of Persons when Grown up , that God never Commanded nor promised to bless . 2. But take heed you do not father that upon the Devil which is done by Jesus Christ , 't is not Satan that tempts us to cast a slight on Infant Baptism , or makes us loo● upon it as an insignificant thing , but 't is through Christ's gracious influences , by opening our Eyes to see 't is a meer humane rite , and invention of Man 's own Brain , therefore we threw it away , and entered into a new and true Baptismal Covenant , and many others also do day by day . You ( say you ) appeal to the Consciences of those that are rebaptized , is not the thing thus ? Let their Consciences dictate and reprove them , say you , of this sinful Carelesness , that they never made a right use of their first Baptism , if they had received profit from the first , they would not have at all renounced it . Ans . 1. I will take this appeal to be made to me , though never re-baptized , even to my Conscience ; and I do solemnly declare , I doubt not but all my Brethren can speak the same thing , that the reason why we cast off our Infant Baptism or rather Rantism , was because we were fully convinced it was no Ordinance of Christ , and therefore knew it could be of no 〈◊〉 to us . 2 You mistake it seems , as if you dreamed , that the most of those that cast off Infant Baptism were People of 〈◊〉 , and also seem to intimate , as if such of your People when grown up that are pious , who do choose the Lord to be their God , do it by virtue of their Baptismal Vow ; no no , that had no such effect upon them , 't is only the Grace of God in them , 't is by vertue of his Spirit , and evident 't is , that the persons generally that first doubt about the truth of Infant Baptism , are persons of Religion and Piety therefore 't is not for want of Religion or Zeal for God , they throw away Infant Baptism , but it is from their Religion and Love to God , and Zeal to his Name , that so they may not be guilty of adding to his Word , or taking that for Christ's true Baptism , which is none of it . Is it a Sin to cast off Mens inventions ? 2. They are guilty ; you say , of great Sin , by prophaning the Ordinance of Christ ; is it a small thing to prophane Sacred Things , although some do so through ignorance , Baptism is a sacred thing which ought to be received but once , one Lord , one Faith , one Baptism ; Eph. 4. 4. therefore those that renew their Baptism , take , the name of God in Vain , &c. Answ . I answer , is it not a great Sin to change the Holy Ordinance of Christ from Baptism to Rantism ; or in English , from dipping the whole Body in Water , to the sprinkling a little Water on the Face , and to change the true Subject from a Believer to an Infant ; is not this to prophane a most holy Ordinance and a sacred Thing ? and 't is no doubt a great Evil , though done ignorantly , because you sprinkle them into the Name of the Father , Son , and Holy-Ghost , without his Authority , God never commanded it at your Hands ; is not this to prophane his most Holy and Sacred Name , and since it appears there is but one Baptism in Water ; and you cannot deny , but do own Believers Baptism was at first instituted and appointed of Christ ; it plainly then follows , that Infant Baptism is none of Christs Institution , 't is no Baptism of Christ , 't is not that one Baptism he appointed and ordained , we own but one Baptism , and that is the Baptism of Believers ; if you have got another , look you to that , for there is but one Lord , one Faith , and one Baptism , Eph. 4. 4. 3. They are ( you say ) guilty of unbelief , unless God telleth them in totidem verbis , baptize your Children , they will believe not , Faith looketh upon every beck of the Lord , the least appearance of his Will , the Woman which had the bloody Issue believed , if she could but touch the Garment of the Lord Jesus , she should be whole , though she had neither a Promise , nor Command , nor a particular Example provoking her in so doing , &c. Ans . I answer , will you charge us with unbelief , because we cannot believe that to be a Truth , for which we have neither Command nor Example , nor for which there can be no good Consequence nor Inference drawn from any Text of Scripture , nor in doing of which we have no promise , nor are they which do it under any threatning in all the book of God ? this seems very strange , must we believe Infant Baptism , because you and others say it is a Truth , by the same argument we must or may believe all Popish Rites , divised Fables and Ceremonies , what innovations may not your Faith take hold of according to what you speak here , is there no difference in believing in Christ in things respecting matters of Faith , which directly lie under his Promise , and believing things which are matter of Practice , which depends wholly upon Christ's mere positive Command ? we must have some Ground or Foundation from God's Word to believe 't is a Truth , which you blame us for not believing ; and we declare that we see we have no Ground , no Foundation to build our Faith nor Practice upon , in the case of Infant Baptism , and are we guilty of unbelief from hence , what Divinity is this you preach and publish to the World , you would have us act upon an implicite Faith , or believe as the Church believes , do you not talk like a Son of the Church of Rome ? 2. Find the Woman that had the Issue of Blood no Command no Example , nor no Promise to believe Christ would ●…er ? Do you believe what you seem to affirm did the never see nor hear of any Person that Christ had cured , sure you cannot imagine any such thing ; the could not have believed unless she had some good Ground , did she not know the power of Christ was great , if we had but heard of one Infant baptized by Christ or his Apostles upon the Faith of their Parents , as we find some Children were healed by the Faith of their Parents , we should not be such unbelievers as we now are about Infant Baptism . You say the Woman of Canaan comes boldly with her Child unto Christ for to receive benefit , though she was not invisible Covenant with God , and Christ commended her Faith , and received her Daughter , her Faith breaks through all impediments , Mar. 15. 22. 28. Her Faith was great , who against Hope believed in Hope ; is not thy unbelief great , who destroyest the foundation of Hope touching thy Children . O question not the promise of God through unbelief , but be strong in Faith giving Glory to God. 1. Answ . Must we boldly bring our Children to Baptism without any authority from Christ , because the Woman of Canaan come bodily to him , to have her Daughter healed of her Boldly Disease , she had ground for her Faith , but we have none for such a Practice . 2. Do we destroy the foundation of our Hope , about the State of our Infants , because we dare not baptize them without a word from Christ , or without Authority from him ? No Sir , we have ground to hope our Children that Die are as happy as yours , tho' never Baptised ; and that from Gods word . Hath not Christ said , Of such are the Kingdom of Heaven , no doubt God hath comprehended Infants in his eternal electing Love that Die , for whom he also gave his Son , and in some secret way doth Sanctifie them , or makes them meet for glory above ; and we have as much ground to hope , that God will give Grace to those Children of ours that live , as you have to hope he will give Grace to yours . Doth your Baptism save your Infants ? Will you say with the Old Erroneous Fathers , and Blind Papists , that Baptism washes away Original Sin ? Your expressions look that way , I am afraid of you . Ought we not to believe ( say you ) for our Children , that Christ will receive them ? Is he more unready to administer Spiritual Blessings , than he was in administring Temporal Blessings to the Children of the Faithful ? Answ ; Let Christ receive whom he pleases , He will have mercy upon whom he will have mercy , And receive and Bless , whom he will receive and Bless ; no doubt his Sovereign Grace is extended to many of the Children of the Faithful now as formerly , but what of this , because he healed some little Children in the days of his Flesh , of their Bodily Distempers , Will you therefore baptize them without any Authority received from him , you may if you please as well argue thus , viz. Jesus Christ Fed many little Children with Temporal Food , when he Fed the multitude , therefore they must come to the Lords Table , and be fed with Spiritual Food : Is this to argue like a Man of Wisdom and Learning . 3. They are guilty ( you say ) of Pride , thus you charge those that deny Infant Baptism . The humble submitteth to every Revelation of the Will of God ; ( say you ) God hath left divers things obscure in the Scripture , that we might search them , and judge humbly of our Selves , who know things only in part , seeing through a Glass , in a parable ; Is it not great pride , that a simple Man should take upon him to teach God , how to speak in his Word , let the Lord speak his Mind clearer about Childrens Baptism , or else we will note believe him , say some , is not this a proud reasoning of the Heart of Man ? The humble Heart searcheth the Scriptures , and considereth the agreement of one Scripture with another , believing the consistency of the Old Testament with the new , and fearing every untrodden Path , there be great Truths as secret Treasure in the field of the Scripture , which the Humble searcheth and findeth , but the Proud despiseth and comes short thereof . Answ . I answer , Is it Pride in us not to believe that to be a truth , that is no where revealed in Scripture , or is it not folly in you to believe such a thing to be of God's appointment ; and yet upon the most diligent Search that can be made into God's Word , nothing can be found therein to prove it so to be . 2. Because some things that are matter of Faith ( I say again ) or some Truths of the Gospel do lie obscure , and in dark parables in the sacred Scripture , doth it follow that one of Christs great Gospel Institutions , nay one of the great Sacraments ( as they are called ) doth lie so dark and obscure therein also ? this is strange , Moses who gave out the Laws of the Old Testament from God as a Servant , made every thing plain , that is , he shewed them plainly what the command and precept was , so that he that run might read it , and will any Man think that our Lord Jesus who was as faithful as a Son over his whole House , would be less faithful , and leave an Ordinance so dark and obscure , that there is not any Precept nor Example in all the New Testament for any such thing , did Christ ever give forth Gospel Precepts in dark Parables , Wonder O Heavens . 8. We say Infant Baptism is not layd down in the Scripture obscurely or darkly , but do affirm in the holy fear of God , that it is not at all to be found therein ; and it may appear to all that you cannot prove that it is , if God never so darkly had declared it , we would receive it , but because he hath neither plainly nor obscurely revealed , That 't is his Institution , we do reject it , and we shall not be charged with Pride in so doing ; 't is I fear too evident that you are left in this Case by the Lord to believe a lie , and may be because you will not believe nor receive the plain Revelation of the baptism of Believers , tho' no one Truth lies more clear and plain in God's Sacred Word . 4. Is it pride in you , because you will not own the Common-Prayer , and the Rite of crossing in Baptism , and God-fathers and God-mothers , these things ( you may be ) believe not , but not because they are left darkly in the Scripture , but because they are merely human inventions , or not at all to be found in the Scripture . You say we will not believe , unless you shew us some Command or some clear example for Infant Baptism , that it is of God , but if there had not been any Command or Example ( although both be for Infant Baptism ) if there be Scripture Consequences , shewing they ought to be baptized , That is sufficient to satisfie the humble searcher , did not Christ shut the Mouths of the Sadducees about the Resurrection by Scriptural Consequence ? Mat , 22. 32. 1. Answ . I answer , are we not to be commended for not believing that to be a Truth , for which there is neither Command nor example ? Why do you not use Crossing in Baptism , nor Oyl nor Honey as the Papists do ? Is 〈◊〉 not because you find no Command nor Example for any such things . 2. It seems strange you have both Command and example for Infant Baptism in the Holy Scripture ; and you cannot find either , or else none can find them , but your selves . 3. But could you produce as fair Consequences from any Text for it , as our Saviour did to prove the Resurrection we would receive it readily : But I have shewed all your Consequences are nothing to the purpose , but if you 〈◊〉 Truth , you need not fly to far-●etch'd Consequenced 4. These Antipedo baptists , say you , which receive rebaptization , are guilty of great uncharity : Charity is the fulfulfilling of the 〈◊〉 , 1 Tim. 1. 5. and love also is the fulfilling of the Gospel ; and therefore we ought to be jealous of every Opinion that destroys Charity ; God is Love , and those Truths that are of God , are agreeable to Charity , but this Opinion which denyeth Infant Baptism , is a very uncharitable Opinion which casteth our Children from the Houshold of God , of which they were Members for some Thousand of Years , is it not an uncharitable opinion which excommunicates them out of the Church of God. 1. Answ . I answer could you prove Infant Baptism to be a Truth of God , you had cause to charge us , but that the Reader may see , you cannot do . 2. Nor can you prove Infants were ever received as Members of the Gospel Church , therefore it is a false Charge to say our Opinion casteth them out or Excommunicates them out of that . 3. Take heed least it be found one day that you are a Man that wants Charity towards Christ himself , who is the only builder of his Gospel Temple , and who did not in his Wisdom think good to take in the fleshly Seed into the Gospel Church as they were received into the Typical and legal Church of the Jews . You intimate that we have Excommunicated them , and that without a Cause , before they had done any thing for to merit this hard Judgment , is not this ( say you ) an uncharitable Opinion which denyeth them the same place in the Covenant of Grace under the Gospel , as they had under the Law , is not that an uncharitable Opinion which maketh their condition worser , since the coming of Christ then it was before ? in short , is it not ( say you ) an uncharitable Judgment , which denie s them a share in the promise , Acts 2. 39. is not God a God unto the Seed of the Faithful , what , hope then can we have of their Salvation . 1. Answ . It was not for the sin or demerits of Infants that God hath not received them as Members of the Gospel Church , only it was his own Sovereign Will and Pleasure not so to do , nor can you prove that this is any spiritual loss unto our Infants . 2. God hath as much cast out the Sons of his Gospel Ministers ( as such ) from having any part in the Ministry , which you know they had under the Law : For every Son of a Priest , when grown up , was of the Priesthood , and this is denyed to our Sons as such . Another may say , what Sin have our Sons committed , that this great priviledge is denyed them , since Christ came ? Also , why should not our Children have the promise of an External Canaan , as the Jewish Children had under the Law , what have they done to procure this loss . 3. We do not deny Infants the same priviledges and place in the Covenant of Grace , which they ever had , no God forbid ; our Children have every way ( no doubt ) like place in that Covenant which the Children of the faithful had under the Law , even them and all them of our Children , that have the saving blessings of Christ Merits , and of the said unchangeable and eternal Covenant , but we say they are not in the Covenant of peculiarity God made with Abrahams Natural Seed as such ; and so partake not of the external Rites and Priviledges of the Gospel Church , or New Creation , until they do believe or are called by the Lord according to that promise you cite , Acts 2. 39. 4. What a noise do you make about your Infants great loss by our Opinion ; alas you cannot prove or make it appear they have any real Spiritual loss , hereby , our Children have the same spiritual blessings now as ever , and God is as much the God of our Seed in a spiritual sense , as ever he was to the Seed of the Faithful ; all that we say is this , that our Infants have no right to the external Ordinance of Baptism nor any but believers only ; and pray what wrong is this to them ? Is there no hope therefore left us of the Salvation of our dying Infants ? what is it to give our Infants as such , the sign , who have not the thing signified thereby , you would have them have the Shell that have not the Kernel , and because we will not give them the one , till God gives them the other , we are censured as uncharitable , What good did Simon magus his Baptism do him ? Will Baptism save your Infants ? and if all the Seed of the Faithful are ( as you say ) in the Covenant of Grace , they are safe enough whether they are baptized or not , we cannot bring them into that Covenant , nor cast them out of it . 5. And now Sir , pray do you attempt for once to do more then all your brethren have done before you , viz. prove what Spiritual or Temporal benefits your Children do receive by their pretended Baptism , Mr. Burkitt made assay to do this , but he is answered , and says no more , and I purpose for the sake of the Ancient Britains , for whom I have always had great love , and an honourable esteem of , to take a little pains to transcribe Mr. Burkitts arguments in this respect , and my answers by and by . 6. 'T is evident that baptism doth not infuse Grace into them , nor the habits thereof , it does not change their Hearts ; it doth not take away Original Sin. God can do it , 't is true , nay , and God doth no doubt , change the Hearts of such dying Infants that are saved ; but prove if you can , their baptism doth this , and then . 2. what external priviledges of the Church do your Infants ( as such ) receive , that are as , you say , baptized , you will not own them for Brethren and Sisters , until they are Converted , you will not give them the Lords Supper until they are converted , they are not by the Lord's appointment brought under any Obligation by being baptized ; and then as few of your Children , 't is plain , become godly as of ours , pray shew us when you write again , what blessings or priviledges your Infants do receive by their Rantism , or Baptism as you call it ? What uncharitableness is it then in us to deny our Infants that thing , which you cannot prove if they had it , would do them any manner of good . Nay Sir , I shall prove before I have done with you that it may do them much hurt . 5. Those that are against Infant Baptism ; and for renewing of it ( you say ) are guilty of a great ingratitude towards God , we know that ingratitude is a great Sin against the Lord : Unthankfulness for Temporal blessings provokes him to Anger , Rom. 1. 21. Luke 17. 17 , 18. how much more for Spiritual blessings and priviledges . — Is it not great ingratitude in us to despise our birth-right ? The Scripture puts a reproachful Character upon Esau , &c. Answ . All this is to no purpose , 't is but begging the Question , viz. That Infant Baptism is God's Ordinance , and a birthright priviledge which we utterly deny , for tho' Baptism be a priviledge by Christs positive Command , it only belonging to the Second Birth , not to the First . Thou art guilty of a great Sin ( say you ) by making a division in the Body of Jesus Christ , there is one Body and one Baptism , Eph. 4. 4 , 〈◊〉 And they cannot be divided , whereas by denying of the first Baptism thou breakest the Unity of that Body , to the which Christ is Head , thou breakest thy self off from the Vine , and witherest as an unfruitful Branch , which will not be better although it be Watered again ; thou breakest thy self off not from this Congregation or another only ; but from the Universal Catholick Church in every Age and Countrey upon the Face of the Earth , which is cleansed with the washing of Water through the Word , Eph. 5. 26. and continuing in the Union of Baptism . Canst thou think this to be a small sin for thee to rent thy self from the Body of Christ , though stolen Water be sweet at this time , and Bread eaten in secret be pleasant . Know and see that it will be evil and bitter in the end , for thee to cast thy self out of the Church of the Living God , the Pillar and ground of Truth . 1. Answ . I answer untill I came hither in your Book , I did not fully perceive your bitter Spirit . O that God would appear and give you a better temper of Heart : Who is uncharitable now , if Charity be the Bond of perfectness ? How imperfect is my Brother Owen ? Must we all who deny Infant Baptism , be Condemned as utter cast aways , and not be lookt upon so much as Members of the Universal Church ? 'T is well , it is not in your power to reprobate us and our Children . 2. But stay a little , are all that own Infant Baptism , or have been baptized in every Age and Nation of the Earth , the Body of Christ , and Church of the living God ? Do you indeed own the Popish Church , or is not the Church of Rome in your Judgment , however part of the Body of Christ ? And are not you in Union with that Church , and all Churches that own Infant Baptism in the World ? it followeth it must be so . I think 't is time for you , most Worthy Britains , to have a Jealous Eye towards this Man , for if he be not in actual Communion with the Church of Rome , yet his principles lead him out so to be ; for he seems to own all the Churches to be the Body of Christ , who were and are baptized in Infancy , nay , and that those Churches , and none but them to make up the whole Mystical Universal Church of God. He seems to reprobate all those Christians that deny Infant Baptism , or are disjoyned from his Universal Catholick Church of baptized Infants . I know his Reverend Brethren in London , are Men of more Charity , and abhor such positions as he now lays down . I cannot think that his principles allow Salvation to any that are not in Union with the visible Universal Church that own Infant baptism , 't is time to thr●w this Idol away . 3. Is it a sin to divide from the Church of Rome , or from the Church of England , or not to continue of their Communion ? Are not you one that have separated your self from both , and more immediately from the last : But I suppose you own them both to be true Churches , tho you have separated your self , but if so , how can you clear your self of abominable Schism , for you have made a division in that Body , which you declare is the Body of Christ , and Church of the living God ? Can those things for which you have made this division , justifie your Sel●●m ? Sir , tho we believe there are many Holy and Gracious Christians of the Communion of the Church of England , and that they are Members of the Invisible Universal Church , yet we do not believe the Church of England , nor any National Church , is an orderly true Constituted Visible Church of Jesus Christ and therefore we separated from them , but this it appears is not your belief . 4. Your Judgment is , it appears , that no Person can be a Member of the Universal Catholick Church , that was not baptized , and so United to her in Infancy , or Sprinkled when an Adult Person , i. e. he must own Infant Baptism . Sir I never met with a Man like your self , as I can remember of less Charity ; and yet you cry our against us for want of Charity . 5. I do affirm that , that one Baptism that Unites to the Visible Church ( not to the Universal Church ) is the Baptism of Believers , and not that of Infants ; And to prove it , take this argument . If that Baptism the Apostles administred , and on which they received all Persons into the Visible Church , was the Baptism of the Adult , or that of Believers only ; then the baptism of the Adult , or that of Believers only , is that one and first Baptism ; but the baptism which the Apostles administred , and on which they received all Persons into the Visible Church , was the baptism of the Adult , or that of Believers only . Ergo , The Baptism of the Adult , or that of Believers , is that one or only Baptism of Christs Visible Church ; for those Members of the visible Church in the Primitive times , that were washed in Baptismal Water , professed themselves washed also in Christs Blood , and they that were sincere had the thing signified , as well as the Sign when they were baptized , but Infants never made any such profession , therefore Infant Baptism was not the first and one Baptism that Christ left in his Church . 6. It is true that those that deny Infant baptism , deny the Communion of the National Church , of which perhaps they were once Members , but this is not to make a division in the Mistical Body of Christ ; nor in a true Constituted Gospel Church . 'T is a duty to come out from every false Church , Come out of her● my People , Rev. 18. 4. 7. If baptism be that Ordinance that Unites us into the true Visible Church , and Christs baptism be that of Believers , then Mr. Owen in denying of believers baptism , ( which I have proved is that one baptism ) is as much guilty of Sin in hindring that Union ( by obstructing as much as in him lieth , Believers to be baptized , and so Unite them to the said true Visible Church of Christ ) as those that divide from it ; and is this a small sin , but Believers baptism is that Uniting Ordinance , without baptism upon profession of Faith , no Person according to the rule of the Gospel can be United to a true Visible Church of Christ , It is a dangerous thing to hinder persons from Joyning with a true Church , as renting from it , but so it is not for leaving of a false Church . 8. From hence also it appears that our separation from those Churches that are Constituted upon Infant Baptism , do but divide from such Churches that are not orderly gathered or Constituted according to the rule of the Gospel and Institution of Jesus Christ , and therefore no sin so to do . 9. Nay , and evident it is that the greatest Body of Mr. Owens Universal Catholick Church , is Antichristian : For I think none question but the Popish Church , which is founded on Infant baptism , is for Number more then the Protestant Churches ; however the Roman Church must be by what he intimates one great part of the Catholick Church , or Church of the living God. 10. And lastly , Mr. Owen mistakes , the Waters we drink of , who maintain Believers Baptism , are not Stolen Waters , but Waters lawfully come at , being taken out of the Fountain of Gods Word , and are part of the Waters of God's Sanctuary ; and therefore they are sweet to our Souls , and our Bread is from our Fathers Table , being no other than what all the Children of God did feed upon in the Apostolical Primitive times : and his Stolen Water of Infant Baptism may prove bitter at the end , notwithstanding his vain boasts , but let him see to that , may be God may open his Eyes , and cause him to Vomit it up by Repentance , which I shall rejoyce to hear . you say , this division is very much alike unto that of the Antient Donatists , who were for rebaptizing because they accounted them sinners that first baptized them , &c. A●sw . We are , I tell you again , as much against rebaptizing as you can be , but you want the essentials of Baptism , both in respect to the form of baptism , and the subjects thereof . Sprinkling is not baptizing , and Infants are not the true Subjects of Christ's baptism , but Believers only . You proceed to give out of History the opinion of the Ancient Fathers about rebaptizing . Thus saith ( say you ) . Optatus . Et quid vobis visum est non post nos sed post trinitatem baptisma geminare ? Why do you rebaptize not only after us , but after the Trinity . Opt. Lib. 5. p. 51. Opt. Lib. 5. page 61. Quicunque a vobis se rebaptizari , &c. Whoever consenteth to be rebaptized by you , he ariseth up certainly but naked , because he hath permitted you to deprive him of his Wedding Garment . Austin saith , Revera enim fieri potest ut sceleratior sit Rebaptizator totius hominis quam solius corporis interemptor Aug. ad Eleusium Ep. 163. It being possible for him who baptizeth the whole Man to be worser then him , who killeth the Body only . Again , Rebaptizare haereticum hominem omnino peccatum est immanissimum . It is a sin to rebaptize an Heretick , but to rebaptize a Catholick , or one in Unity with the Universal Church , is a dreadful Sin. Aug. de unico Bapt. cap. 13. If any ( say you ) judge these are words too harsh , let them consider that they are Austin's words and not mine , I set them down for to shew the Judgment of the Old Primitive Church about rebaptization . Answ . I answer , these Instances hurt not us , for it appears in both these Quotations , that the Persons rebaptized were Dipped first when baptized , and might be Believers also , for in the first , that word implyeth no less , viz. riseth up , denoting he was buried in the Water . Your Infants when baptized ( as you call it ) cannot be said to rise up ; and Austins words imply plainly the baptizing the whole Body , who baptizeth , saith he , the whole Man , but you only Sprinkle , and not the whole Body , but the Face only . These Instances make against your Rantism or Sprinkling , but since you make such a stir in charging us with rebaptization , and fain would have us be what we are branded with , viz. Anabaptists . I shall now shew you the opinion also of some of the Ancient Fathers and Modern Divines , about reiterating of baptism . Gregory saith l. 1. Ep. 7. That that is not said to be reiterated , which is not certainly demonstrated to have been rightly and duely done , and in another place saith , if there be an offence taken at the Truth , it is much better that offence be taken than that the Truth should be deserted , the Custom of the Churches ought to submit to the words of Christ , not the words of Christ to be wrested to the Custom of the Church , in regard the words of Christ , are the foundation upon which all Customs are to be build . hom . 7. in Ezechiel . Cyprian saith , It being more proper for the wise , and and those that fear God to obey the manifest and open Truth , freely , and without delay , then obstinately , and pertinaciously to resist it . Cyprian Epist ad Jubian . See Dr. du Veil on Act. cap. 2. Scotus saith , ( Dr. du Veil ) having alledg'd the Judgment of Alexander the Third , touching the baptizing of those of whom it was doubted whether they were baptized or no , takes an occasion to recommend three Maxims , the First , is where there is a possibility , the safest way is to be chosen , Secondly , Where there is no possibility , the next , to the safest way is to be made use of . Thirdly , When Impossibility ceases , every thing is to be supplied , which Impossibility would not admit . These Maxims are so agreeable to reason , ( saith the Learned Dr. Du Veil ) whoever intends to follow , will never question , but that they ought to be baptized , if they have not received that baptism Ordained by Christ , but only Rhantism that is , the Sprinkling substitued ( saith he ) in its room by a vulgar use , or rather abuse , as Luther calls it . thus Dr. Duveil in Historical expost , of Acts. cap. 2. page 86. That famous Divine John Forbes saith , Nor is it to be doubted but that they again ought to be baptized , who before have only received a Vain Washing , and not the true Sacrament of Baptism : And though it be not so great as the Papists imagine , yet the necessity of this Sacament is very great , and the profit and advantage very considerable . See Dr. du Veil Act. 2. page 87. Tertullian saith , Whatsoever savours contrary to Truth is heresy though it be an Ancient Custom . Thus you see the Learned , though they own not rebaptization , where baptism at first was duly administred , yet such who at first received only a pretended baptism , ought to be truly baptized ; to baptize a Believer again , is sinful and very unlawful thing , but since yours is no Baptism but only Rhantism , our practice is no rebaptization , for as you do not the Act , so 't is not done on the proper subject . 7. They are guilty , say you , ( that is ; such as deny Infant Baptism ) of a great sin , by giving offence to many that were baptized in their Infancy , tempting them to think that they are not under any vows unto God , and that their baptism bindeth them not to a new course of Life , if People judge themselves free from their baptismal Obligation . O! How naked come they to Satans Temptations , &c. Answ . I answer , if you take an offence at us , because we cast away an humane Tradition , we cannot help that , ought we to obey Man rather then God , Judge ye . 2. 'T is the force of Scripture arguments , or the power of Gods Word , that provoked us , and many Thousands more to throw off the Innovation and sinful practice of Infant Baptism ; and dare you say it was Satan that tempted us , no I fear 't is Satan or worldly profit , or to free themselves from reproach , that tempts some of the pedobaptists to continue the practice of that devised Custom . 'T is not Satans use , nor interest to tempt Men to own Christs blessed Institutions , and cast off Mens Inventions , but endeavour to keep them Ignorant of the first , and to hold up the second , which was let in us in the time of the Apostacy of the Church , which 't is evident is a Pillar to uphold National Churches , and not only Popish , but some Protestant Constitutions also . 3. We are not tempted by Satan , but perswaded by the Lord , and through the Power and Authority of his Word , to believe that God brought us not under that Vow or Obligation in Infancy , tho' you 't is true do it , and so do the Papists , bring People under Vows and Obligations to live a single Life , and do other things , all tending to Piety and Holyness , ( as they tell you , ) but God never brought them under any such Vows or Obligations . And tho' an human Obligation may have some force on the Conscience , especially when People think 't is Gods Covenant , yet ought not the blind People among the Papists to be told that those Covenants are Human , and not Covenants God brought them under ? Hath not God ways enough , and such that are sufficient to Oblidge our Children to die to Sin , and live a new Life ? but doth he need Man's Supplements , shall man teach God ? and will you Father your Baptismal Obligation on God , as that which he requires Infants to come under without the least Shaddow of proof from his blessed Word . I must tell you all voluntary Vows are by Christ in the times of the Gospel forbid , Mat. 5. 33 , 34. You ought not to bring your selves nor Children under any such voluntary and promisory Oaths , Vows , or Obligations ; you must see you are Commanded to do it , or have clear Authority from the Lord to do this thing before you do it . God doth require Believers and their Children when they believe , to come under a baptismal Vow or Obligation , but not till then . But do not think the purport of our Doctrine herein , is to open a Door for young People to Sin , God forbid ; the Obligations which God in his Word , and godly Parents , and Ministers by the authority of God's Word lay upon them are sufficient , when the Lord works with them to oblige them to repent , believe , and lead a new Life , without your volunrary and unwarrantable Obligation laid upon them in Infancy , that you have no ground to believe God will ever bless , to the end you design it , unless he had commanded it ; will you do Evil that Good may come on it . 8. Baptizing by dipping the whole Body into cold Water ( as you say ) in these cold Climates , is a breach of the sixth Commandment . Thou shalt not kill , for it is certain , that many tender and sickly Bodies cannot suffer to be dipped in cold Water in the time of Winter , without being pernicious to their Lives , especially when it is Snow and Frost ; we are not to tempt the Lord , thinking that God will do Miracles for the saving of our Lives , he worketh ordinarily through appointed means , in such an occasion as this . Mr. Cradock judged , that the chief Magistrate should hinder People to be dipped , least it should be pernicious to the Subjects . Lib. page 108. Ans. I answer , this is a high charge , you accuse us of Murther directly , in breaking the Sixth Commandment , but you forget how hereby you positively break the Ninth Commandment , Thou shalt not bear fase witness against thy Neighbour , Exod. 20. 16. prove what you say , or else with deep sorrow confess your abominable and false accusation ; Do you know for certain that any one Person , either Man or Woman , was ever killed , or came to any hurt , that was baptized , that is dipped , in the Name of the Father , Son and Holy Spirit , in cold winterly weather ? you must produce your witnesses , or you are horribly guilty in the sight of God and Man ; you say , 'T is certain that many tender and sickly Bodies cannot suffer to be Dipped in cold Water , without being pernicious to their Lives , &c. Sir , I have my self baptized many hundreds of Men and Women , and some at all times of the year , yea in times of bitter Frost and Snow , when the Ice was first broken , and Persons that were of a weak sickly Constitution , and Women big with Child , and others near Seventy years Old , yea some near Eighty years Old , and I never knew any to suffer the least harm thereby , but many have found their Health better afterward : Yea I heard a Reverend Minister very lately say , that he knew an Ancient Woman in Kent that was Bed-ridden for some time , who could not be satisfied until she was baptized , and baptized she was , and upon it grew strong and went about , and lived some years after in Health and Strength according to her age ; also for the space of forty years , I have heard of , or known some Thousands baptized at all Seasons of the year , of both Sex , and never heard of any that received the least prejudice to their Health thereby , much less that it cost them their Lives : Therefore palpable it is you are guilty of slander , back-biting , and abominable calumny , bearing false Witness against your Innocent Neighbours , and 't is well if it be not out of malice , and that not only to us , but also to Christ's Holy Ordinance of Dipping Believers in his Name . 2. But the worst is behind , who is it you cast this reproach upon ? Is it upon us ? Or is it not upon Christ himself ? Did not our Lord Jesus Institute this Ordinance of Baptizing , i. e. of dipping the Bodies of Men and Women in water ? Sir were not those Men and Women that were Baptized in the Apostolical times Dipped ? Do you descent from all the Ancient and Modern Divines ; I have Quoted a multitude of them in this Treatise , who positively assert this matter , to which Chapter I refer my Reader . Ambrose saith , water is that wherein the Body is plunged . Chrysostom saith , That the Body baptized is burried in the Water . Basil the Great , and Dr. du Veil saythe same . Bernard saith , Immersion is a representation of Death and Burial . The Assembly in their Annotations say , That the Ancient manner of Baptizing was , to Dip the Party baptized , and as it were , bury them under the Water . See Pools Annotat. On Mat. 3. 6. and were baptized of him in Jordan , that is ( saith he ) Dipped in Jordan , and on Rom. 6. 34. he says , The Ancient manner of baptizing in those warm Countreys was to Dip or plunge the party baptized . Cajetan , Daille On the Fathers , Tilenus , Luther , Calvin , Perkins , Zanchy , Paraeus , Dr. Cave , Dr. Sharp . Dr. Fowler , Dr. Sherlock , the Three last are yet living , and many more I have Quoted , do all say Baptizing is Dipping . Dr. Tillotson late Bishop of Canterbury saith , That anciently those who were baptized put off their Cloaths , and were immersed and buryed in the Water . * Now Sir , if to baptize by Dipping be Murther , do not you charge the occasion of this Murther upon Christ , who Ordained baptism or dipping Men and Women in Water what work have you made for Repentance ? Obj. May be you will object , and s●y that you own that baptism was dipping in those warm Climates . 1. Answ . Did not our Saviour send his Disciples into all the World , or to Teach all Nations , baptizing them , that is Dipping them in the Name of the Father , and of the Son and of the Holy Ghost . 2. Did he send them with this Commission only into warm Climates or Countreys , and not into cold Countreys , God forbid , for there is no other Commission given by Christ to make Disciples by Teaching them , and then to baptize them , but this only , doth not this Commission reach England , were all cold Countreys excluded ? 3. Did Christ give out two Commissions , one for warm Climates , and to Dip them , &c. and another for cold Countreys to Teach and Sprinkle them , or rather Sprinkle them , and then Teach them ; for so your practice inverts the Order of Christ's great Commission ; did Christ say go into Hot Countreys , and Teach and Baptize Disciples , and go into Cold Countreys and Teach and Rantize them ? What an imperfect Commission doth your practice render the Commission of Christ to be . 4. Who gave Men power to change his Commission , Baptizing into Rantizing or Sprinkling ? What an account can you give to him of this at the great Day ? Or hath the Church or Ministers , power to alter Christ's great Commission ? and so alter , or add too , and diminish from the words of his Book ; Sir , tremble at the thoughts of these things , See Rev. 22. 18. As to Mr. Cradock it seems , if he hath wrote as you intimate , that he was under great temptation ; but 't is no marvel , we can tell you of some Men ; and of as great a Name as he that would have the Anabaptists ; and Independants too , to have no liberty to meet together , to Preach nor write Books , and would have the chief Magistrate to Imprison and Banish them , &c. Obj. Where as you bring in this as your Objection , they may tarry until Summer . 1. We answer , there is no need of that , because what you speak of the danger of baptizing in Winter is absolutely false . 2. I know not , but there may be as many or more baptized in the Winter than in the Summer . You say , as soon as they are made Disciples , they are commanded to be baptized , Acts 24. 41. and ch . 8. 38. Answ . This is our practice , but why do not you stay till then , i. e. untill your Children are Disciples , it is evil to stay longer then the time , and no evil to do it sooner then the time Christ ▪ hath appointed . 9. This form of Baptizing by Dipping of the People naked , or near naked , you say , is a breach of the Seventh . Commandment , Thou shalt not commit adultery , Mat. 5. 28. This Commandment prohibiteth not only the Act of Adultery , but every occasion and provocation thereto ; every immodest and unreverend Action , is a degree of Adultery , the Heart of Man is deceitful and desperately wicked , Jer. 17. 9. therefore we ought to take heed of every occasion of Sin. David fell into Adultery by beholding Bathsheba washing , &c. 2 Sam. 11. 2. Thus we see that God would not have his People be naked in the Congregation , or half naked , for there is but little difference between both , Exod , 20. 26. and ch . 28. 42. but they that rebaptize by Dipping the People in publick , put off the greatest part of their Cloaths ; the re-baptizer , and He or She that is baptized is near naked , which might be a temptation to him that is the Baptizer , and to the Spectators , if the temptation will not take hold on the Minister , who is but Flesh and Blood as others are , such a behaviour before a mixt Congregation , brings him under a reproach , and maketh the worship of God contemptible . 1. Answ . I answer , I am grieved that a Minister , and I hope a godly Man , should be thus left to himself , or be under no better conduct about this matter , but thus to add sin to sin , whilst he writes about divine things . 2. Pray Mr. Owen , what is the purport of your Charge now in recriminating and vilifying the Sacred Ordinance of Dipping or Baptizing of Believers , this Odium must fall as well on the Primitive Churches and Holy Apostles as upon us , you see all your Brethren generally as one Man , nay the whole assembly of Divines affirm that in the Primitive times the manner of baptizing , was by dipping of the Body all over in Water , tho' they would restrain it to those Hot Countreys . Will you charge the Holy Apostles , and all the Ministers of the Primitive Churches with Adultery ? Or do you think we in these Cold Climates have not convenient Cloaths to put on People that are to be baptized , as they had in those Warm Countreys . 3. But if this was all , it were not so sad altogether ; for it was our Lord Jesus , worthy Britains , who Ordained and appointed Men and Women , who are Believers to be Dipped in the Water in his Name ; and 't is a hard case there is no way to answer this holy Command and Ordinance , but the People that do it must be guilty of Adultery ; must we go into the water naked or half naked ? Is their a necessity for it ? Are there no Cloaths to be had , or no modest Garments for Men and Women to be provided to cover all their nakedness , even Hands and Feet also if it be needful ? sure Sir , you must suppose somewhat of this kind , or there is no room left for you to cast contempt and reproach upon the Ordinance it self , but to blame the people they do not provide convenient Garments on purpose , that so they may not commit Adultery when they come to be Baptized . 4. Sir had you seen our People baptized you , had not been guilty of bearing false witness the Second time . Reader pray take notice that we provide comely Cloaths for the Administer , both from Head to Foot ; and our Men also that are baptized have Cloaths provided for them ; and for the Women , Gowns and Petty-coats are made on purpose , and they go into the water drest more decently perhaps , then many Women come into Christian assemblies ; therefore this is a most unworthy Charge Mr. Owen casts upon us , tho' he doth but follow the steps of Dr. Featly and Mr. B. but 't is worse in him at this time of the Day , then in them then , because our use and practice here , is now more generally known : And these things being so , how can we in Dipping or Baptizing of Women be guilty of Adultery or any of the Spectators ? Can't you take a Woman dressed in modest and decent Cloaths by the Hand , without having an unclean thought in your Heart ? you may as well charge some Tradesmen in the Exercise of their Trades with Adultery ; indeed did we as Mr. B. — once falsly said , baptize Women naked , or as you say , near or half naked ( which are both notorious untruths ) there might have been some colour for what you say ; but if there be need to Dip the whole Body ( say you ) as they say there is , what rule have they in the Scripture to baptize the Cloaths with the Body , the few Cloaths they have about them are dipped before the Body is dipped . 1. Answ . All Men may perceive of what a contentious , contradicting quarelsome Spirit you are of , one while you strive to expose Christ's Sacred Ordinance to reproach , and us with it , as if we baptized Persons naked , and then presently seem to allow that we do not so , but that they whom we baptize have Cloaths on , but now the Cloaths are baptized , and then ask what Scripture we have for this . 2. 'T is enough Christ Commanded Dipping in his Name , and we are required to do all things decently . 'T is no matter , so that the Body is buried in the Water 't is not the Cloaths that we say we baptize , but the Person . Christs Ordinance of Baptism in one essential part lies in the words of Administration , Do you never Sprinkle some drops of Water on the Child 's Fine dresses , if you should , what doth that signifie ? you have wrote hard words , and Christ is coming to convince all of their ungodly deeds , and of all their hard Speeches spoken against him , Jude 15. I pray God this Sin be not laid to your Charge . Thus I have been helped to take off that reproach and vile slanders cast upon the baptizing Believers , and have proved it is not re-baptization ; therefore let Mr. Owen cast of his slanderous clamarous Pen , and Infants Rhantism , and repent and return to the Baptism , which Christ Instituted , and left in his Church to the end of the World ; and now to make appear the evil and sinfulness of Infant Baptism , take what follows , which I have transcribed out of my answer to Mr. Burkitt's Book that he wrote for the Baptizing of Children two or three years since . CHAP. XXI . Shewing that there is no Blessing to be expected in Baptizing Infants , but rather the displeasure of the Jealous God , demonstrating contrarywise to what Mr. James Owen hath said ( also Mr. Burkit and Mr. Daniel Williams , and all other pedobaptists , ) that it is avery sinful and an unlawful practice . AS Mr. Owen hath laboured in vain to shew the usefulness of Infant Baptism , so Mr. Burkit a Learned Minister of the Church of England , who in his late Treatise for Infant Baptism also did , see page 35 , 36 , 37 , 38. of his Book . 1. Mr. Burkitt saith Children are hereby Interested in all the prayers of the Church . 1. Answ . If you pray for them as Members of the visible Church , what ground have you so to do from Gods word , since God in the Gospel times had not made them Members thereof . 2. Can't we pray for our Children , tho' as yet they are not Members , that they may become Members thereof . 2. He saith , by vertue of this admission , they have interest in the special providence of God. Answ . No doubt but God doth exercise his special Care and Providence over all Elect Infants , but not the more for your baptizing them without his authority , or Command , much less Infants of Believers as such . 3. He says , Hereby the Church stands nearer to them then to the rest of mankind , &c. mentioning that Text , Ifa . 54. 13. Thy Children shall be all taught of God. 1. Answ . Neither you nor Mr. Burkitt nor any pedobaptists in the World can bring Infants nearer to God , nor his Church by any act done by you without any rule left by Christ . 2. Does that Text , Isa . 54. 13. refer to Infants of Believers as such , or to those godly and new re-born Children , who being born in sin , are indeed her Spiritual Children . 4. He saith , Irfant Baptism , is an act of Dedication , &c. Answ . Who commanded you this way to Dedicate your Children to the Lord ? Will you Teach the Almighty , or are you wiser than he ? Doth he in his word require you so to do . 2. May not the Papists say as well , that those Persons they bring under their voluntary Vows , are thereby Dedicated unto God ? 5. Mr. Burkitt saith , 'T is great advantage to Infants , as 't is an Act of restipulation , that is , saith he , a Child at baptism enters into Covenant with God. Answ . I answer , Poor Babes , 't is without their knowledge and consent , or God's appointment , which is worst of all , or they being able to perform it then , nor many of them ever after , God never giving them his Grace so to do . But wo to them if they do not perform this Covenant , if Mr. Burkitt and Mr. Daniel Williams say true ; he says in his Catechism as followeth , That those Children who perform not their Baptismal Covenant do . 1. They reject Christ . 2d . They renounce the Blessings of the Gospel . 3dly . that 't is Rebellion against their Maker . 4thly . That 't is ingratitude and perjury against their Redeemer . 5thly . Gross injustice to their Parents . 6thly . That 't is self-killing Cruelty to their own Souls . 7thly . 'T is ( he saith ) a damning Sin , nay it s the heart of all Sin. Is this indeed the love you Pedo-baptists have to your poor Infants . What bring them into such a Covenant , without their knowledge and consent , or God's appointment , and then threaten them if they break it , with Hell and Damnation , and what not ? Do you know they are all Elect Persons , and so such that God will in time call , give grace to , and so change their evil and depraved Natures ? if not , do you not heap up a multitude of evils upon them , and hereby make their condition worse , or aggravate their Sin and misery for ever . I know not whether you be of this Pedo-baptists mind , or not , but I think this Doctrine does not fit a Christian Catechism ? If God had required Infants to enter into such Covenant , some reason he might have thus to speak ; But since neither he nor you can prove it ; This to me seems a daring boldness in a Minister of the Gospel to assert , ( who I hope is a good Man ) God ( I grant ) expects , that all true believers should perform their Baptismal Covenant , but then know , they are required of God actually to enter into it , & they freely of their own choice enter into it ; also they are such God hath given habitual Grace to perform it ; And he hath promised them also a farther supply of Grace to enable them so to do ; but nothing of this you can prove in Infants Covenanting in their Baptism , ( but more of this by and by ) nor will their Sureties help the matter ; for if they cannot perform those things they promise for themselves , how should they be able to do it for others ? besides 't is an humane Invention , and not appointed of God. But truly Mr. Williams's Doctrine afflicts my Mind : Strange ! is this Sin the damning Sin ? I thought the damning Sin ( by way of eminency ) had been the Sin of unbelief . Suppose your own Child should not believe , he is bound by vertue of that Baptismal Covenant you brought him into , but when grown up , disowns that ( you call ) Baptism , &c. for his not believing 't is a Truth of Christ , must he be damned ? But to proceed ; Mr. Burkitt having shewed the advantages of Infant Baptism , without giving one Scripture Text to prove what he says is true ; he in Page 38. comes to shew , that Baptism is more useful and beneficial to a Child in Infancy , then to omit it till riper Age ; because no Infant Membership is capable of Hypocrisy , which Persons grown up are . 1. Answ . Then give them the Lords Supper also , for doubtless if they receive it , they will not eat and drink their own damnation , as may be some that have it given to them , do . I tremble at what you dare to say and write , in which you seem to arraign the Wisdom of the ever blessed Jesus who he hath appointed believers or Adult persons , who are gracious to be Baptized , and none else ; and do you say , the Ordinance better suites with the Ignorant Babes ? should you dictate to your Earthly Prince , would he allow it ? much less to contradict or Correct him , as if your Wisdom were more then his . 2. Mr. Burkitt sayth , 't is more advantageous to Infants , than those of riper years ; as it is a pre-engagement upon them to resist Temptations . Answ . He may after this rate bring them under an hundred Engagements and Covenants , which may be more plausible ones too : may you not when they know what they do , make them take a Solemn Oath ? or enter into Bonds upon pain of severe Punishment , that they shall not yield to Temptations , and pretend 't is God's Law they should do so , which if you can deceive their Judgments , they will dread as much , ( nay it may be more ) the breaking those Oaths and Covenants , then this you bring them into , without any authority from Jesus Christ . 3. Mr. Burkitt saith , Baptism in Infancy is more advantageous then at riper years , as it is an early remedy against the malady of Original sin . Answ . Speak , Doth Baptism take away Original sin , or free them from that Malady or not ? you know some of the Antient Fathers were carryed away with such a dream ; how comes it to pass then , that this contagion appears so soon , and to be as strong in your Children as in ours , who never were Baptized at all ? But does not St. Peter tell you ( 1. Pet. 3. 20. ) Baptism washes not away the filth of the Flesh ; Or is not Original Pollution a filth of the Flesh ? What stuff is this you would force upon us and the World ? we affirm Infants are no more capable of this Ordinance then any other . Why do you say of no Right but this ? we challenge all the World by God's Word , to prove that they are capable of Baptism , any more then of the Lords Supper . 4. He says Baptism Administred to Infants has this advantage , it puts the Christian upon more bitter mourning for actual Sin , from that consideration of that shameful Perjury and wilful Apostacy that is found in such Persons sins . Answ . He is I find one of Mr. Wiliams's Brethren , i. e. he is of his belief it seems , but tremble at the thoughts of the Consequences of your Doctrine . Have not your Children whengrown up , enough sins to mourn for and bewail before the Almighty God , but you must bring them into a Covenant which you know they would break when they come to riper Age ? and such is the pravity of Human Nature , that there is no avoiding of it without a supernatural work of Grace ; their Burden is heavy enough , you need not add to it . 2. Is it not sad , that Men should give cause to their Children to think they are guilty of Perjury ? when in truth they never were , nor of Apostacy from God upon that account . Our first Apostacy was bad enough , you need not go about to make them guilty of another . Alas ! their pretended baptism never brought them one step nearer to God , then those Children are , who were never Baptized in their Infancy at all , where then is the Apostacy he speaks of . 3. You hereby bring them under necessity of committing the Sin of Perjury , and of Apostacy , at leastwise in your own conceit , and in others too , if they can believe what this Man says , and so to cause them to mourn for that , or those sins most , which may be ( if all things were rightly con●…'d ) are no sins at all . I do not mean that any of t●… actual transgressions may not be sin ; but that they are not guilty of Perjury and Apostacy , by breaking that you call their Baptismal Covenant : For if God brought them not into that Covenant , nor into any Covenant relation with himself thereby , I cannot see how there should be such a sting in the Tayl of it , as he affirms , and indeed , had they themselves , of their own accord and consent , entered into an unlawful or an unwarrantable Covenant which they were no ways able to perform , it may be doubted whether it would be Perjury in them if they kept it not , besides , I hope they have not forsworn themselves , how then is it Perjury ? 4. Moreover , I desire all those Parents who baptize their Children , and you also , to consider in the fear of God , the natural tendency and Consequences of your bringing poor Babes into such a Covenant . 1. That you force them to enter into this Covenant without any Authority or Command from God ; for I challenge you and all pedobaptists in the World to prove God hath any where directly or indirectly , required any such thing at your Hands . 2. Consider that 't is not only a reformation of Life , or a bare refraining from the gross acts of sin , that you assert , is comprehended in this Baptismal Covenant , you cause Infants to enter into ; but it is Regeneration it self , i. e. a change of Heart , and savingly to believe in Christ ; this you oblige your poor Babes to perform . Now what Arminianism is here fomented , if once you say or think , they are capable to perform this Obligation ? but if they do not do it , wo be to them . Moreover what guilt do those of the Church of England bring their poor Sureties under , unless they stand obliged no longer then the Child abides in Infancy ; and if so , what need of their Obligation at all , if they intend no more . 3. Consider , you brought them into this Covenant without their knowledge and conse●t , they never subscribed to it , nor knew any thing of it , nor were they capable so to do . 4. Consider , that whatsoever you think , that such is the pravity of their natures , by means of our first Apostacy from God , or Original 〈◊〉 that they do and must of necessity break it , as I 〈◊〉 before , unless God should by supernatural Grace , change their Hearts and Nature , and remove the vicious habits thereof , which you had not the least ground to believe he would do , or leastwise to all or the greatest part of them , God having made no such promise ; and by woful experience , we daily see many , or most of those Children , are never converted , but from the Womb go astray , and are guilty of almost all manner of abominable sins , and so live and dye . As to the Adult . 1. Consider as I said before , 1. That all Believers , God himself doth require or Command in his Word to enter into this Baptismal Covenant . 2. And they before they enter into it , have a principle of divine life infused into their Soul , or Grace implanted in their Hearts , having passed under the work of Regeneration , being dead to Si● ( of which Baptism is a lively Symboll ) or is as your Church says , an outward sign of an inward spiritual Grace . Not as Mr. Baxter observes , a Sign or Simbol of future , but of present Regeneration , which is confirmed by what St. Paul Teaches , Rom. 6. 3 , 4. 2. How shall we that are dead to sin live any longer therein ? not may be dead , but are dead , and so Buried with Christ in Baptism , verse 3. 4. If you say all Adult Persons Baptized are not Converted , I answer , they appear so to be , and as such voluntarily enter into this Covenant : Besides God does not require them without Faith to do it . Baptism doth not only represent the Death and Burial of Christ , but also signifies our Death to Sin , or that Blessed work of Mortification or the remainder of the Body of Sin and Death , by which means Believers who enter into this Baptismal Covenant are putinto a Gracious and Meet Capacity to perform that Sacred Obligation ; but so are not Infants . 3. That every true believer baptized , considers , ponders upon , and weighs with all seriousness and deliberation Imaginable , the nature of this Covenant before he Signs it . And 4. That he doth it freely and voluntarily , and with his full liking , approbation and Consent , neither of which do , nor can do those poor Infants you force to enter into this Covenant . These things consider'd , it appears , as it is a sinful Act in you to bring them into this Covenant ( since 't is done without Command or Authority from God ) so 't is cruelty also towards your own Babes , by making them to become guilty of Perjury , and thereby damning ( as Mr. Williams says ) their own Souls . 5. Consider every true Believer that is listed under Christ's Banner , by entring into this Baptismal Covenant , is by Christ compleatly armed , i. e. he hath the Christian Armour put upon him , Ephes. 6. He hath the Brest-plate of Righteousness , the Shield of Faith , and for a Helmet , the hope of Salvation ; and the Word of God , like a Sword in his Hand , to cut down all his Enemies . Thus by the help of these Sacred Graces of the Spirit , he is enabled to fight against Sin , the World , the Flesh , and the Devil . But alas ! you list your poor Babes into this War , and make them Covenant and Vow to forsake the Devil and all his Works , the Pomps and Vanities of this wicked World , and all the sinful lusts of the Flesh , but Arm them not . Did Baptism confer Grace and Arm their Souls , it was something , but who dares assert that ? Or if he does , who will or can believe him . 6. God hath also promised to assist , stand by , help and enable all Believers Baptized , with farther supplies of Grace , nay , they being actually United to Christ , have his blessed influencies flowing to them , besides the promises of God , the Death , Resurrection and Intercession of Christ , and the everlasting Covenant of Grace , which is ordered in all things , and sure , firmly secures all their Souls . But thus it is not with those poor Babes you bring into this Covenant : You are like Pharoabs Task-masters , Command the making Bricks , but allow them no Straw . 4. Again consider , how hereby great part of the Nations are perjur'd . I will appeal to the Consciences of all thinking and understanding People , whether according to your principle and practice , it is not so . Mourn O England and lament , sad is thy Case ? If these Men speak right or truly , what a multitude in thee have been made to enter into this Covenant , who never performed it . O Perjur'd Nation , Perjur'd People , and Perjur'd Pastors , for so are all thy Debauched , Drunken , Swearing and unclean Teachers , are not these Perjur'd also ? Have they kept their Vow and Covenant ? Alas ! instead of Mourning for this Sin , we may conclude they never thought of it . But let them break off their sins by Righteousness , I mean repent , and leave those gross acts of Wickedness , of which many , both Priests and People are guilty , and get renewing Grace , and never let them fear this new devised sin of Perjury : For if God's Word convinces of all Sins , and doth not convince of this sort of Perjury , this is no Perjury ; ( I mean the simple breaking of that Covenant ) tho' those sins by which they are said to break it , are horrid Treason and Rebellion against the God of Heaven , and provoke him to wrath every day . But God's word doth convince of all Sin , but doth not convince of this sort of Perjury , as is affirmed . 'T is not this which is the Self killing Murther , the damnable Sin ; No no , but 't is their unbelief , and contempt of God's Grace , or neglecting the great Salvation offer'd unto us by Christ in the Gospel . 5. Baptism administred in Infancy , hath , saith Mr. Burkitt , this singular advantage above that which is administred at riper Age , in that it gives the pious Parent a good Ground and Hope that his Children dying in Infancy , are certainly saved , it makes ( say you ) that Ordinance a Channel of Grace , &c. 1. Answ . This is like to the rest . But Sir , by what Authority do you assert all these things ? You know what wonderful Vertue the Papists say , is in many of their Popish Rites , Ceremonies and Reliques , i. e. in their crossing of themselves , and in their Holy-water , especially in their Agnns Dei. But how do they prove it ? Even as well as you do , what you speak here upon this account , and we have the same reason to believe them , as to believe you in what you speak , without Proof or Authority from God's word . 2. Pious Parents ! But alas , how few are there of that sort ? but what hope have the Impious , Prophane , and ungodly Parent of the Salvation of his dying Children ? But Sir , I thought all the Pious and Believing or Godly Parents Children , were born in Covenant with God , that their Parents Faith would have secured them , whether Baptized or not , were not the Jews Female Children saved ? they were not Circumcised ; And were not their Male Infants saved , who dyed before the Eighth Day ? 3. From what Scripture is it , these Pious , though Ignorant and deceiv'd Parents , may have hope that their Children that dye in their Infancy shall be saved , and none but theirs that are Baptized , or rather Rantised . 4. Will Pedo-Baptists make Baptism their Saviour ? Can Baptism save them , And is it so indeed ? Is it in the power of Parents to save or damn their Children ? And how came Baptism to have such power in it ? or who made that a Channel of Grace to dying Infants ? Do you not place that Virtue in an external Rite , that only belongs to the Blood of Christ , and sanctifying Grace of God's Spirit ? Mr. Perkins * saith , That Baptism indeed saveth , but saith he , that is not the Baptism of Water , but the stipulation of a good Conscience by the Resurrection . Again he saith , the outward Baptism without the inward , is no mark of God's Child , but the mark of a Fool , that makes a Vow , and afterwards breaks it . 5. May not this Doctrine of theirs , clearly tend to scare and affright poor Parents with fear , that all their Babes that dye in their Mothers Womb , or before baptized , are damned ? And Oh , in what a sad Condition are all the Children of the ungodly and impious Persons , whose little Babes you dare not , cannot Baptise , if you are true to your own Principles ? But that Text may give us better ground of Hopes a Thousand times , concerning the well being of our dying Infants , where our Saviour saith , for of such are the Kingdom of Heaven ; and that also which you mention , I shall go to him , he shall not return to me ; together with the infinite Mercy of God , through the virtue of Christ's Blood , who can convey help and healing to dying Infants and Ideots , in ways we know not of , nor are we to trouble our Selves about such secret things that are not revealed . 6. Mr. Burkitt saith , the practice of Infant Baptism appears most beneficial , because it prevents such shameful and scandalous neglects of Baptism , to the blemish of Christianity . Ans . Is it then a shameful scandal to neglect a Tradition of Man ? ( For so I have proved Infant Baptism to be ) Where is the shame that ought to be in Christians , that Christs Laws and Precepts are neglected , and his precious Ordinance of Baptism exposed to Contempt and Shame , as it is by you and Thousands more , whilst the Statutes of Omri are zealously kept and observed , as the Prophet of old complained ; I mean humane Rites and Traditions or Statutes , ( like those of Omri ; instituted by him and Jeroboam ) which the Wisdom of your Church , and many corrupt Churches have been zealous for to this day ; and thus I have run through and examined Mr. Burkitts Six particulars , which he brought to prove the usefulness of Infant Baptism , above the baptism of Believers , which our Blessed Saviour Instituted ; and now shall shew you further that Infant Baptism is so far from being more useful then that of the Adult , that it is a palpable error , and therefore of no use at all , but the contrary , viz. a very sinful thing . Reader , can that be useful , or any ways beneficial which Christ never Commanded or required to be done in his Name , but is unrighteously Fathered upon him , to the utter making void his own Ordinance of baptizing Believers ? 2. Can that have any usefulness in it , that brings guilt upon the Parents in doing it , making them guilty of Will , Worship , or of a humane Tradition ? 3. Can that be useful that brings Babes into such a Covenant , which Christ never Ordained them to enter into , and to which they directly nor indirectly consented nor approved of ; and which they are utterly unable to keep ; and which giveth them no strength to perform ; nor is there one promise of God made to assist or help them to do it , and yet for not keeping of it , they are charged with Perjury , with self Murder , nay , with Hell and Damnation ? 4. Can that be of use to Infants that may basely beguile and deceive them , causing them when grown up , to think they were thereby made Christians , and become the Children of God , Members of Christ , and Inhabitants of the Kingdom of Heaven , nay , Regenerated ; and from hence never look after any other work of Grace nor Regeneration , but conclude all is well with them ? 5. Can that be an usual thing , which the doing of it is a palpable alteration of the words of Christ's Commission , and so inverts that Holy Order left by him for baptizing , who requires none to be baptized before they be first Taught and made Disciples ? 6. Can that be of any use to an Infant which you , nor no Man else can prove from Gods Word , to have any use and Blessing in it to them ? 7. Can an humane Rite or Tradition , think you , save poor Children , or a little Water sprinkled on the Face , wash away Original Sin ? Or will God bless a Tradition of Man. 8. Can Water beget Children to Christ , or can that be useful to them , which they have only the bare sign of , and not the thing signified , viz. the Sign of Regeneration , but not Regeneration it self , a sign of Grace , but not Grace it self ? you give them the Shell , but no Kernel ; the name of a Christian , but no nature of a Christian , making that you call Christ's Baptism , ( as Dr. Taylorsaith , ) a sign without effect , and like the Fig-tree in the Gospel , full of Leaves , but no Fruit. 9. Can that be useful that tends to make the Gospel Church National , ( and confounds the Church and the World together ) which ought to be Congregational , a holy and separate People , like a Garden enclosed ? 10. Can Baptism be more useful to Infants then adult Believers , notwithstanding the Scripture saith , that the Person baptized , doth not only believe , but call upon the name of the Lord , Acts 22. 16. Can Infants do that ? 11. Can Infant Baptism be more useful then that of Believers , and yet Baptism an Ordinance of the Souls Marriage with Christ ? and is not that ( as Mr. Baxter saith , ) a strange Marriage , where there is nothing signified of consent ? and are Infants able so to do ? 12. Can Infant Baptism be more useful then that of Believers , and yet Baptism call'd the Answer of a good Conscience ? Can a little Babe answer a good Conscience by being baptized in Obedience to Christ , and to shew forth his Death and Resurrection ? 13. Can Infant Baptism be more useful then that of Believers ? Whereas the first has no promise of God made unto it , and yet the other hath many , as Acts 2. 36 , 37 , 38. Mark. 16. 16. 14. Can that be an useful thing that frustrates the Sacred and Spiritual ends of Baptism ? which we have shewed are many , but as administred to poor Babes , 't is rendred wholly of none effect , and an insignificant thing . Mr. Perkins hints that Baptism signifies two things , ( 1 ) our Union with Christ , ( 2 ) our Communion with him , now how does this appear in Infants as such , as it does in Believers ; Perkins on Gal. p. 265. 16. Is not that an absurd Doctrine and Practice that renders the fruitful Womb of a godly Woman , more advantageous to increase , the Church of Christ , then a fruitful Gospel . 17. Is it not a very absurd thing to say , that Abraham could by his Money , purchase and bring Strangers and proselyted Gentiles into the Covenant of Grace , and if Abraham could buy them and bring them into the Covenant of Grace with Silver and Gold , what need was there of Jesus Christ to buy or purchase them with his own Blood ? 18. Is not that an absurd Doctrine and Practice that holds forth , that godly Parents have power to bring in their Children into the Covenant of Grace , or keep them out of it ? for if you by baptizing them do not bring them into the Covenant of Grace , but you do believe they were in the said Covenant by being born of Believers , by being begotten by you according to the Flesh , then it will follow , if we are Believers , our Children are in as good a Condition as yours , though they were never baptized . CHAP. XXII . Answer to Mr. James Owen's 18th . Chapter , wherein be sheweth the Duty of Parents to their Children , proving in opposition to what he says , that Parents ought not to consecrate their Infants to the Lord by Baptism . YOu say , if Parents would perform their Duties towards their Children , and how to make a right use of their Baptism , there would be more Godliness and Sobriety in the Country , and few would be the number of them that deny their Baptism , &c. Answ . If Parents did generally take more care of their Childrens Souls , and instruct them in the Principles of the Christian Religion then they do , no doubt Sobriety and Godliness would more abound then now it doth every where . 2. But as to the right use of their Baptism , you your Selves cannot tell what use that can be to them , because 't is not appointed of God. 3. Did Parents instruct their Children according to the word of God , viz. to believe and get Union with Christ , and not baptize them till they desired it , according to the Scripture , Infant Baptism would soon vanquish . ( 1. ) You say look to your own right in the Covenant of God , if God is not a God to you , he is not a God to your Seed , &c. 1. Answ . Suppose then that some of those Parents whose Children you baptize , should not be in Covenant with God , what right had their Children to Baptism , is not that Baptism a nullity ; it was not thus in the case of Circumcision , if the Parents were Abraham's natural Seed , whether Godly or wicked , they were to Circumcise their Male Children . 2. Though 't is true , an adult Person hath no right to Baptism that is not a true believer , yet if he profess Faith in Christ , and a Minister not knowing his Heart ; but sees no cause to doubt of the reality or truth of his Faith , he may baptize such ; but you have no Warrant to baptize a Child upon the profession of its Parents Faith , tho' his Faith be sincere . 2. When they are Born prepare to Present and Consecrate them ( say you ) to the Lord through the Sacred Ordinance of Baptism , there are many that baptize all their Children as matter of Ceremony , and meer Custom without looking to the Lord , &c. Answ . By whose Authority must they thus do , viz. As soon as their Children are Born , Consecrate them to the Lord. 'T is not by the Authority of God's Word , therefore a piece of Will Worship . Parents would do well to pray over their Babes , as soon as they are Born , but unless required by Christ to baptize them , they must not do that . 2. Whoever therefore Baptize their Infants , do it only as a Ceremony divised by Man tho' not in their intention , their Consciences being missed . You ought ( say you ) to be serious about their Baptism , as we should be about our own baptism ; that which the Child ought to do , if he had been at Age and Understanding , must be done by you for them , even as Mothers when their Children be Sick , take Physick themselves , which the Children ought to take , so that the Child may have the Medicine in his Mothers Milk , even so do ye that which the Child ought to do , if he had been of Age before Baptised . 1. Answ . Some of the Papists are very serious about their divised Ceremonies , but this makes it in no wise the more acceptable to God. But 2. Do you not here seemingly acknowledge 't is the Duty of the Child when 't is at Age to be baptized , but you would have its Parents do it for the Child ; but how do you prove that God will accept that at the Hands of the Parent which the Child ought to do when at Age. I have shewed you that in an early Council they would not allow a Woman big with Child to be Baptized least it should be thought the Child was baptized with the Mother . 3. Doth the Mothers Faith and Holiness avail and profit their Childs Soul , as her Milk may avail and profit the Body of her Child , what kind of Doctrine is this ? but it may be so if what you said before be true , i. e. that the Child is part of the Patent . 3. Bless the Lord for the Covenant of Grace ( say you ) and for Christ the Mediator of the Covenant , and for Baptism the Seal of that Covenant ; Is the extent of the Covenant , a small thing in thy sight , that the living God bindeth himself to thee and thy sinful Seed ? Is it a small thing that he should pitty them when they were polluted in their blood , that he washed them and entred into a Covenant with them , Ezek. 16. 5. 6. 1. Answ . We have all cause to bless the Lord for the Covenant of Grace , and for Christ the Mediator , both in respect of our selves , and for our Children , but you affirm ' that which you cannot prove , viz. that baptism is the Seal of the Covenant of Grace , for hath the Covenant of Grace any other Seal , that Seals to us all the Blessings of that Covenant , save the Holy Spirit only , the Spirit of God is called a Seal , Eph. 1. 13 , 14. Chap. 4. 30. but so is not baptism called any where . 2. If all your Children have the Seal of the Covenant of Grace , or all the blessings thereof , sealed up to them , shall they not be all saved ? all know a Seal confirms and gives an assurance of all the Priviledges , Blessings , and Profits , that are contained in that Covenant , to which it is prefix'd . 3. You falsly also apply that Text in Ezek. 16. 5 , 6 , 7. that is not applicable to our Infants as such , but to God's Israel or Believers , who were once like that wretched Infant cast out in its Blood , but God entered into Covenant with us , and washed us , &c. But are all believers Children washed in the Blood of Christ , no doubt they are in the Covenant of Grace that go to Heaven , that die in Infancy ; but the rest remain polluted , in their Original , and actual pollution until they believe in Christ Jesus , and are negenerated by Divine Grace , tho' they are baptized , for that washeth them not . 4. Set time a part ( say you ) for earnest praying , praying to the Lord for to forgive the Sins of your Child to Sanctifie his Nature , and bless the Ordinance of Baptism unto him , &c. Answ . Prayer is good , and a great Duty 't is to pray for our Children , but take heed how you pray their baptism may be blessed , since Christ did not appoint any Baptism for them in Infancy ; hath he promised any blessing to that , or will he bless an Invention of Men ? 5. When the Minister doth baptize thy Child , do thou act Faith in God's Covenant , for thy self and thy Child , &c. Ans . How can you act Faith in doing that which God hath made no promise unto you , or to your Children believers that are baptized may act Faith indeed . 1. Because Christ commandeth them to be baptized , Mat. 28. 19 , 20. Acts 2. 37. 2. Because he hath promised unto them great blessings in Baptism , Mark. 16. 16. Acts 2. 37 , 38. but there is neither a precept for nor promise made unto Infants Baptized . 1. Speedily do it , stay not as Moses did to Circumcise his Child , Exod. 4. 24. the which had like to cost him his life , it is true God bindeth us not at this time to the Eighth day as he did the Jews , yet we ought not to delay . Vid. Cypr. Fidem Ep. 59. Answ . Make not more speedy hast then good speed , or more hast then God directeth you , why not delay , since God no where saith on the Eighth Day , nor at a year Old nor three years Old , but when they believe , then they ought to rise indeed and not tarry , and be baptized , but since you have no Scripture for this advise , you Quote Cyprian , who would not have the Adult delay if he speaks it of Infants , he is no rule for us , the Ordinance was corrupted in his time , where is it written in Gods Word , Moses had a command to Circumcise his Son on the Eighth Day , therefore he ought not to delay longer , but what is this to your case . 2. Cheerfully as one Marrieth his Child with the Lord Jesus Christ . Answ . Cheerfully do it , no do it not at all on your peril . For 't is as Mr. Baxter saith , a strange Marriage where there is nothing of consent . 3. Publickly ( say you ) before the Congregation . Answ . And yet not ashamed , shew your authority first . Your other advice seems tolerable good , save what you speak concerning your Infant Baptism , in Teaching your Children , the knowledge of the Holy Scriptures , and giving them good examples ; and in putting them into godly Families ; in doing thus you may expect a blessing from God , but none of these things will add any vertue to their Infant Baptism , to make that any ways effectual to them , so much only shall suffice as toy our 18th . Chapter . CHAP. XXIII . In answer to Mr. James Owens 19th Chapter wherein he gives advice to Children , with an answer to his Queries , that he would have the Antipedobaptists to reply unto . CHildren , bless the Lord for the priviledges of your Baptism , God hath taken you into Covenant ( say you ) with your Parents , he hath prevented you with the blessings of goodness , and made you nigh , who being by Nature a far off , ye are no more Strangers and Foreigners , but fellow Citizens with the Saints and the Houshold of God , Eph. 2. 19. 1. Answ . Must they bless God that their Parents deceived them with false hopes of priviledges , which neither they nor your selves know what they are , or for putting a cheat upon them to make them think their State is better thereby , and yet cannot prove it from Gods Word so to be . How doth God prevent them with blessings of Goodness , by your Rantizing them ? doth your pretended baptism insuse grace or gracious habits unto them , or what to 〈◊〉 , or is ●t the blessings of that Vow you brought them under voluntarily , without any authority from God. 2. Are you not afraid to affirm that Children by their baptism are by the Lord made neer unto him , and made thereby Children of God , who were by Nature Children of Wrath , and no more Strangers and Foreigners , &c. If this was so , shall they not be all Saved ? Can any thing bring Children near to God , and make them fellow-Heirs and Citizens with the Saints , but a Sacred Work of God's Spirit upon their Souls , and doth your Baptism do this . 2. Can such that are no more Strangers to God , &c. ever perish ? Is there a possibility of Final falling from a State of true Grace ; and if it be thus ought not your Children to have all the priviledges of the Houshold of God , the Lords Supper , &c. 3. Will you attribute those High and Sublime Priviledges that belong to believers , who are only born of the Spirit , to your poor Babes that yet remain Children of Wrath and unrenewed by the Grace of God , is not this a ready way to blind the Eyes of your Children , and ruine their Souls if they should believe you herein . You are under that Gracious Providence ( say you ) which watcheth over the Church , &c. 1. Answ . You must first prove them Members of the Church ; and not only Members , but all of them elected Persons , for they are such Members , that the special Providence of God is over . 2. You say they have a share in the daily prayers that are put up for the Church of God. Psalm 72. 15. Prayers shall be made for him , and daily shall he be praised . Psalm 51. 13. Do good in thy good pleasure to Zion and build the Walls of Jerusalem Gal. 6. 16. As many as walk according to this rule , peace on them , and mercy on the Israel of God. If you had been without baptism , you should have been without , and so without any share in these prayers . Answ . I have put some of the Texts of Scripture down at large that you cite , and doth that Text in Psalm 72. 13. not relate to Jesus Christ personally considered , if not only so , yet Christ mistical , viz. the elect Seed , and not to all the Members of the visible Church as such , and so also in the other Scriptures , and dare you thus abuse the Sacred Scriptures , applying these prayers and promises to all your Infants . 2. Do your Children as such , walk according to that Rule Gal. 6. 16. are they all new Creatures , read the Context or do you not falsly apply and interpret these Scriptures . 3. And if all unbaptized Persons be without any share in those prayers , you your self are without them , for you was only Rantized . But what stress do you lay upon Baptism ? Are none Membes of Gods Mystical and Spiritual Sion , but such who are baptized . 4. Also how do you go about to blind , and deceive the Souls of your Children in causing them to believe they are Members of Gods Sion , and have part in those prayers , when it may be 't is false , or no such thing , they being ( some of them when grown up , ) wicked or ungodly . 3. ( Say you ) as you are Members of the Church of God , you have a particular right unto the promises , the inheritance of the Church are the promises , they belong unto her , and not to others , as formerly the promises belonged to the Visible Church of the Jews , so now to the Visible Church of the Gentiles , Rom. 9. 4. Gal. 4. 23. 1. Answ . I have proved that our Children as such , are not Members of the visible Church ; no , nor ought any of the Children of Believers to be taken into it , but such that believe that repent , or that are born again . 2. If any others , viz. such that are not regenerated are taken into the visible Church , whether Infants or Adult Persons , 't is not by God's appointment , and therefore such have no right to the Special and Spiritual promises of God , which are the peculiar inheritance of the elect of God. 3. The visible Church of the Jews as so considered , had many external promises belonging to them , that is not deny'd , which the Gentile Church hath no right unto ; but the whole Jewish Church , or all her visible Members had not a right to the Spiritual Promises of God , They are not all Israel that are of Israel , Rom. 9. 6. neither because they are Seed of Abraham , are they all Children , vers . 7. that is they are the Children of the Flesh , these are not the Children of God , but the Children of the Promise are counted for the Seed , vers . 8. You mention the 4 Verse , but mention not the Verses I have cited , which open the 4th verse , and thus you go about to give a false Exposition of the Scripture , and deceive the understanding of your poor Children , and others also . But say you , though the whole Members of the visible Church , be not partakers of the Grace of the Promises , Heb. 4. 1. which are given to the elect only , yet all the Members of the visible Church have more right to this Grace then others that are without , it being their own Fault if they refuse it . Answ . You in the first place speak right here , but what you speak in your next Words are utterly false . 1. You say the whole Members or all the Members of the Visible Church be not partakers of the grace of the promises ; this is right , but why do you say that all the Members of the Visible Church have more right to the promises then those poor Souls who are enquiring the way into the Visible Church in all sincerity of Heart . 'T is I fear dangerous for people to set under such a Teacher . I affirm that the State of such that are let into the Visible Church , who are unsound or carnal Persons , is worse then the State of others : neither are they under the promises of grace above others : for 1. First , they conclude perhaps all is well with them and that they are converted , because the pastor of the Church , nay , and the Church her self so judgeth of them , and from hence they look not after regeneration or true Convertion , but look upon themselves to be Holy , or Saints of God ; now the promises of Grace do not run to these , as they do to those , that see themselves lost and undone Sinners , being far from God , and out of the pail of the visible Church , therefore you do your Children great Mischief and hurt , in taking them into your Churches , unless they are Converted and truly gracious , 't is no blessing nor benefit to be false Members of the visible Church ? but what do you mean by the last Clause , is it the Sinners sault if he is not elected , or can Men obtain Grace if they will. True , they ought not to refuse God's Call. ( Say you ) your baptized Children seek a clear understanding of that Obligation , and the Vow of your baptism , Learn of your Parents and Ministers to know the signification , and need of your Baptism , ye are given unto Christ , and are not your own , ye are bound to renounce the Devil and all his Works , to renounce the pomps and vanity of this wicked World , to renounce the pleasure , and lusts of the Flesh , you are bound to take God the Father to be your God and chief end , taking the Son to be your Lord and Saviour unto you , and God the Holy Ghost to be your Sanctifier , &c. 1. Answ . Those that are baptized should understand the Nature of that Obligation before they enter into that Covenant . 2. The end of Baptism was Ordained by Christ to shew that the Person baptized is born again , is dead to sin , not that he ought , or is bound afterwards to be Born again ; no no , but after he is baptized he is obliged thereby to walk in newness of life . You by baptizing Infants invert the design and end of Baptism ; how should your Children understand this Obligation , when their Parents and Ministers are so ignorant about the nature of that Obligation themselves ? 3. Believers do thus take God the Father , Son , and Holy Ghost in baptism , to be their God , but so do not Infants by any appointment of God. 4. It appears that you approve of the Church of Englands Catechism , if so all your Baptized Infants are according to your Doctrin in Baptism regenerated and have thereby renounced the Devil and all his Works , &c. 3. As soon as ye come to Age and Understanding renew your Covenant with God , the Lord hath received in his Covenant the Faith of your Parents for you in your Infancy , but now ye are of Years , if ye your selves will not believe and repent , and take God to be a God unto you , your baptism will not longer benefit you , &c. Answ . I answer if it be thus your Children are not much beholding to their Parents Faith , nor to Covenant Grace , you tell them when their Parents believed and were saved , all their Children were saved , and in covenant with them ; but it appears now this only served for their Infant State , they may fall out of the Covenant of Grace , and be damned , notwithstanding their being once in the covenant of Grace , and saved with their Parents ; unless they do actually believe , &c. 2. But if they had dyed in their Infancy , perhaps they would have perished , had not their Parents believed , is this your meaning ; certainly if they are such that are Elected they shall be Saved , tho' they had dyed in Infancy , tho' their Parents believed or not believed , doth the Parents believing procure their Salvation , and the Parents not believing obstruct their Childrens Salvation , and so bring on them Damnation , if so the Salvation and Damnation of their Children in Infancy , is put into the hands or Faith of their Parents . 3. And if this be so , wo to the poor Babes of unbelievers , must they be all Damned ? Can 't Christ save such Children by his Merits and Righteousness , nor Sanctifie them that die in their Infancy , unless their Parents do believe , and baptize them ; and dare you say he will not , what strange Doctrine is this ; and by what authority do you assert those things which your Doctrine leads you out to do . 4. True , all our Children are Obliged by the Lord , when they come to Years of understanding , to remember their Creator , and to Fear , Love , Believe and Serve him , by the Authority and Command of his Blessed Word , but not by virtue of any Baptismal Vow he hath appointed for them in Infancy , to come under , or enter into , the State of Children in Infancy , may through Christs Merits be fast enough , if they Die then , whether their Parents believe or not , and it apppears the Priviledges and Blessings of their Parents Faith doth them no good any longer , but only whilst they continue in Infancy . 4. You bid your Children that are grown up to live answerable to their Covenant . 5. Say you , give not place to Temptation , in denying your First Baptism . Answ . Let your Children take heed that they are not blinded by your pretended baptismal priviledge , so as to think they are any ways the better for that . Young Men and Women , 't is not your Patents Faith will interest you in the Covenant of Grace , there is a twofold being in that Covenant . 1. Decretively . 2. Actualy all Gods Elect ones are Decretively in the Covenant of Grace , but no one Soul , either Man or Woman , is actually in it , untill they have by Faith Union with Christ . O! labour after this Union , you are all the Children of Wrath by Nature , and your Infant Baptism alters not your State , nor had you any right to baptism when you were Infants , but if you do believe you may and ought to be Baptized by vertue of Christ's Commission or Authority of God's Word . Let not your Faith stand in this matter in the Wisdom of Men , but in the Power and Authority of the Word of God ; to walk according to the Rule of the Holy Scripture herein , is not to give way to Temptation ; but to the dictates of God's Spirit , let Mr. Owen say what he will. You bid your Children to ask such , who deny Infant baptism these following questions . 1. Say you , ask them , Can they prove from the Scripture that the Children of the Faithful were cast out from the Covenant of Grace . Let them shew us a plain Scripture for that : for if they are not cast out of the Covenant of Grace , then baptism , the Seal of the Covenant belongeth unto them . 1. Answ . Young Men and Women , pray ask Mr. Owen , whether all the Children of the Faithful ( or their Children as such ) were , and are in the Covenant of Grace . 2. If he says they all were , and still are in that Couenant , ask him whether then it doth not follow that they shall all be saved , because the Everlasting Covenant of Grace is well ordered in all things and sure , 2. Sam. 23. 5. and the promise of the eternal . Life sure to all the true Seed of Abraham , Rom. 4. 16. confirmed by the Promise and Oath of God. Heb. 6. 13. to the 19th . verse . 3. Ask him , whether the true Spiritual Seed of Abraham , are not all Elected to Salvation , or the Elect of God. 4. Ask him whether there is any final falling away out of the Covenant of Grace , or possibility for one of God's Elect , eternally to perish . 5. Ask him if God did not make a Covenant with Abraham's fleshly Seed as such , that peculiarly appertained to them , in which the whole House of Israel were taken into an External , Legal , and Typical Church State , and so was a National Church , and had many External Priviledges , which our Children have not . 6. Ask him whether the whole House of Israel , both Parents and Children , were all in the Covenant of Grace , and so God's People by way of Special Love and Eternal Election . 7. Ask him whether the Carnal Seed of believers as such , are to be taken into the Visible Church in the times of the Gospel , as they were under the Law. If so , ask him why John the Baptist did refuse them . 8. Ask him how he can prove that the fleshly Seed of believers as such , are the true Spiritual Seed of Abraham . Tell him that Mr. Airsworth , a Man that he Quotes , and a Man of great Learning , and tho' a a peao-baptist , saith , on Gen. 12. 7. ( thy Seed ) That is all the Children of the promise , the Elect , who only are accounted Abraham's Seed , Rom , 9. 7 , 8. And in Christ , and Heirs according to the promise , Gal. 3. 29. And tell him that Dr. Owen in his Book called , The Doctrin of the Saints perseverance . cap. 4. saith that the effectual Dispensation of the grace of the Covenant , is peculiar to them only , who are the Children of promise , the Remnant of Abraham , according to Election , with all , that in all Nations , were to be blessed with him , and in his Seed , i. e. Jesus Christ , Ishmael tho Circumcised was cast out . Thus Dr. Owen , and say I , as Ishmael was cast out tho' Circumcised , so Paul saith the bond-woman and her Son is now cast out , that is , the Old Covenant and Carnal Seed of Abraham as such , See Gal. 4. 30. Tell him that Amelius de spraedest . chap. 8. Serm 6. A Learned Man saith , There are many of the Seed of Abraham , to whom the word of promise did not belong then , the rejection of many Jews , who are of the Seed of Abraham doth not make void the word of promise ; from whence , may we not safely conclude , That if the Natural posterity of Abraham were not within the Covenant of Grace by Vertue of the promise , Gen. 17. 2. then much less are our Natural Posterity , but the former is true , therefore the latter . 9. Ask him whether the Covenant of Grace , simply in its self gave right to Circumcision , if so why was not Lot and Melchisedec Circumcised , were they not in the Covenant of Grace ? This being so , ask him if he can prove that the Covenant of Grace , simply considered in its self gives any a right to baptism , since 't is a meer positive Command of Christ . 10. Ask him whether ungodly Parents that spring from Abraham's Loyns by Isaac-in their Generations , were not as much obliged by God's positive Command to Abraham to Circumcise their Male Children , as the Faithful and Godly Parents were obliged to Circumcise theirs , this being so ; 11. Ask him why all ungodly persons and unbelievers ought not now to Baptize their Children , as well as believers , should baptize theirs . 2. You bid your Children ask such that deny Infant Baptism , can they prove from Scripture that Christ came in to the World to make the condition of Children worser then it was before . Ans . Tell Mr. Owen he hath had this Question answered in this Treatise , over and over , viz. Tell him , the Spiritual Priviledges of Children now are more then theirs were under the Law : So that our Children lose no Divine and Spiritual blessings or priviledges , which the Children of the Faithful once had . God hath the same love to , and care of our Children under the Gospel , as he had to theirs under the Law ; but the Temporal blessings of the Jewish Children , and their External or Earthly priviledges , then were more then our Children have in Gospel times , the Gospel Church being established upon better promises , theirs were under the promise of heaping up Gold and Silver , and possessing outward peace , and to enjoy a Land that flowed with Milk and Honey . True the external or outward dispensation of the Gospel Covenant , which our Children are under , far exceeds theirs for the clearness of Light and Revelation of Christ , and for other Spiritual priviledges ours excells : Besides no doubt , but the Children of believers under the Gospel far exceed the priviledges of unbelievers by the blessings of a Godly Education and the like . But we say it was not the Covenant of Grace that gave right to Circumcision under the Law , but the positive Law and Command of God , so 't is not the Covenant of Grace that gives right to baptism , but Christs positive Command , which runs not unto our Children untill they do believe ; and bid Mr. Owen prove that Infant baptism doth make the condition of Children , any ways better then the condition of our Children , who never were baptized . 3. Were not little Children ( say you ) the first Martyrs that lost their Lives for the sake of Christ , Mat. 2. 16. If God Honoured them to be the first Witnesses for Christ , being baptized in Blood , will he deny them water Baptism . 1. Answ . Were they only the Children of Believers that Herod Murthered , how will you prove that ? but suppose it was so , doth it follow from thence , that we ought to baptize them without a Command ; why do you not say , and will not Christ allow our Children the Ordinance that holds forth the Shedding of his Blood , as well as Baptism , that holds forth he was Buried , &c. 4. If the Baptism of Infants be evil , why doth the Devil ( say you ) Tempt Witches or Sorcerers to deny that Baptism ? And what is the reason that Satan cannot have any power over them , until they renounce their Baptism , and after that they have not any strength to resist him any longer , as several of them confessed . Park . of Witches Vol. 3. page 640. 1. Answ . Ask Mr. Owen , why the Devil doth not love , nor can't endure Popish Holy-water , or is such a fearful enemy to that as the Papists say it hath often been manifest ? is the Consecration of Water therefore of God's appointment . Why may we not give credit to the Papists , as well as unto Witches and Sorcerers ? 2. Because he cannot prove Infant Baptism from Arguments from Heaven will he go for Arguments to prove it to be Christs Ordinance taken from Hell ? 3. The Devil is a crafty and subtle Adversary , doth not he do this to make People love and approve of their Infant Baptism , which no doubt Christ never appointed . 4. However this Testimony is given only by Witches and Sorcerers , and what ground have we to believe them ? 5. Ask them will they give you assurance that you will be better Christians , by receiving of their baptism , if they say you will be the better , answer them , that you see several of them growing worse after their re-baptization . 1. Answ . Ask Mr. Owen , whether there are not more People that were Baptized , or rather Rantized in Infancy , that prove vile and ungodly , then among them that were baptized upon the profession of their Faith. 2. What assurance can he give to Infants , or to their Parents that the Children they baptize shall be better Christians thereby ? Also how will he prove that the Children of believers who were baptized in Infancy , prove generally better Christians then the Children of those Believers that did not baptise them in their Infancy . 3. Ask him if the baptism of believers upon the profession of their Faith ( as Christ commanded ) be the worse because some , like Simon Magus , take it up , and prove ill Members and scandalous in their Lives . 1. Say you , tho' they are Members of a Congregation , walking by the Rule of the Gospel , before they had their re-baptization , they after break the Unity of the Body they were Members of , by separating themselves , Baptism is an Ordinance of Unity , but re-baptization is the breaking off the Unity of Churches . 1. Answ . Why do you use such Tautologies and needless repetitions , you had this before , and I have answered it , we deny our baptism to be re-baptization , and have proyed your Rantism is no Baptism at all . 2. Infant Rantism , 't is true , Unites National Churches , and Churches Built upon that , or the like Constitution , and so it Unites many false and Anti-christian Churches I must confess , as the Church of Rome , and some others in the World , much of the same nature ; but 't is the baptism of Christ , viz. that of believers that Unites together , according to the order of the Gospel , all the Members of a true Gospel Church ; and the denying of Infant baptism , and being baptized upon a profession of Faith , does but break the Union of Churches of the Saints , that are formarly true and orderly gathered , according to the Institution of Christ , and the rule of the Gospel : For was not the first Gospel Church at Jerusalem , gathered out of the National Church of the Jews , of Persons that repented , believed , and upon the profession of that Faith Baptized , that is Dipped in Water , in the Name of the Father , Son and Holy Ghost ; also the Church in Samaria , Acts 8. and that in Acts 10. and that at Corinth , Acts 16. and that at Ephesus , Acts 19. and ought not all Churches so to be gathered to the end of the World ? ought we not to separate from such Churches , that do not hold the Ordinances that appertain to Church Constitution , as they were first delivered to the Saints , and from such who are guilty also of an Human Innovation , ought we to partake of other Mens Sins , or ought we not to keep our selves pure , Touch not , Tast not , Handle not , which all are to perish with the using after the Commandments and Doctrines of Men , Col. 2. 21 , 22. 2. You say , before they had their re-baptization they we more Charitable in their Judgment , but afterwards they are usuall● of a strict and narrow Judgment , Judging hard and uncharitably of them that are not of their perswasion ; therefore this Opinion that quencheth Love , is not of God , 1 Cor. 13. I do not say of them all , that their Love to the Brethren waxeth colder , when they are baptized , but of the greatest part of them , the virtue of the Grace of God , overcometh the vertue of this Opinion , and keepeth them from falling into the same Temptation of uncharitableness with others . 1. Answ . None of us were ever re-baptized , pray cease your hard and uncharitable Pen and Tongue . 2. Our Charily is greater far then that Mans , whose Opinion about Infant Baptism , leads him to cast all out of the Holy Catholick Church , who disown Infant Baptism , and are baptized as Believers . 3. We have so much Charity to all godly Christians that are pedo-baptists , that we own them to be our Brethren and Members of the Mystical Body of Christ , and have the like Love to them as to those who are of our own perswasion in the point of Baptism , even to all where we see the Image of God. 4. If any among us are too uncharitable , yet assure your self it is not this Ordinance of Christ , which they own that naturally leads them forth so to be , but 't is from the corruption of their own hearts , therefore you do very ill to Father it on their Opinion . 5. But as to Communion at the Lord's Table , we believe we are limited and bounded therein by the rule of God's Word , and 't is not for want of Charity to your Churches we cannot have Church Communion with you` ( tho' all other Communion of Saints we can have with you ) but 't is because we would walk orderly as God directeth us in the Gospel , and I should be sorry to hear any of my Brethren to be of another mind , I am for Catholick Communion , and Charity with all Saints , tho' not for Church Communion with any that are unbaptized , as I believe you all are that have only had Infants Rantism . 3. There are others since their re-baptization , ( say you ) go further , and have fallen from one delusion into another , some set up free will , others denying the Christian Sabbath , others against Catechizing of Children , &c. 1. Answ . 'T is very uncharitable in you to reflect upon the whole party of Baptized Believers from the errours of some that are of our Opinion in respect of Baptism . 2. You may see a Confession of our Faith , and a late Narrative of the result of a General Assembly of Pastors , Ministers and Messengers of 107 Churches , in which we Testifie against free-will , and do abhor that Notion , and own the Christian Sab●… , viz. the first day of the Week , and vindicate the Catechising of Children , have also published a Catechism to that end , and do bewail the neglect of that great Duty where ever it is found to be neglected , either among us , or others . 2. But are there no free-willers nor Baxterians among you , whose principles are much the same , if not something worse , why then do you thus reflect on us ? Require plain Answers ( say you ) from them unto these Questions , and cause them to prove all from the Holy Scriptures , the God of all Grace settle you in the present Truth , that ye might bring forth Fruits meet to your Baptism . Thus you end your Book . Answ . You have had plain Answers unto all your Questions , and many other Questions for you to Answer , and we have proved all we say from the Scriptures , from whence you will never prove your Practice of Infant Baptism whilst the World standeth . And now the good Lord open your eyes ; and the eyes of your Sons and Daughters , to see their Error , and shew you the Ancient Footsteps of the Flock , that you and they may feed besides the Shepherds Tents , and increase Love and Charity among us all , which is too much wanting . O where is the power of godliness . Many can spy the Mote in their Brothers Eye . CHAP. XXIV . Containing some brief practical use of the whole precedent Treatise , with seasonable Counsel to Parents , &c. NOw Reader , from what thou hast heard or read , in this Treatise , and answer to Mr. James Owen , 1. I may infer that all those who have only been Sprinkled or Rantized , who are afterwards Baptized when they Believed , are not re-baptized , as Mr. Owen doth affirm , nor do they renounce their Baptism , tho' they do renounce the practice and Human Tradition of Sprinkling of Infants or Adult Persons . 2. We may also infer that 't is a hard thing to restore a lost Ordinance , or to reform about a long standing Custom and Tradition of Men. 1. Do all you Pious Parents bless God for Christ and the Gospel , and for all those priviledges he hath bestowed upon you , and upon your Children , who when they are grown up , set under the precious and clear Preaching of Christ Crucified . Be sure , improve these blessings and take heed that you walk in all things according to the rule of God's Word , and do not follow a Multitude to do evil , ( tho' some of them are good Men. ) O tremble to do any thing in God's Worship without lawful authority from him , I mean precept or example from his Word , do not adventure to Baptize , much less to Rantize your Children any more , whatever Mr. Owen ( or any Man on Earth saith ) unless you can find it written in your Bibles . God hath not commanded you to bring them into a baptismal Covenant in their Infancy , nor made any promise of blessing to assist them in performing that Covenant , if you do bring them into it of your own Head voiuntarily . If you do , and will do this thing , notwithstanding you have no authority from God's Word to do it ; Pray consider what I have said in this Treatise about this devised and unwarrantable Covenant , by which you may heap up much guilt upon your selves , and lay such a Load and Burden upon your Children , that you are not aware of : Mr. Williams's frightnes them with the Sin of Perjury , who violate this Covenant , may not this tend to drive them into despair , and God will never charge them with Perjury , since he never commanded them to enter into any such Covenant : Your Children who when grown up if wicked and ungodly have too much guilt , both Original sin , and Actual sin , lying upon them , there is little need to add to their Burden ; for their want of Light , and by Reading of such Mens Books , they may perhaps thus charge themselves . Mr. Dan. Williams says , 't is the damning sin : no no , the Damning sin is the breach of God's Law , and particularly the sin of unbelief . Nay , and doth not his words Imply that when your Children are grown up , and they by Light received from God's word , should be couvinced they were never baptized at all , and so cast off and renounce their Infants Rautism , that they hereby become guilty of Perjury , and must be Damned , for he speaks not of those sins forbidden in God's Word , but the violation of this baptismal Covenant , which he saith is Perjury , and the Damning Sin , and Root of all Sin. O! what want of Charity is here in these Men , and what New and strange Doctrine do they Teach ! 2. Train up your Children in the fear of God , and set them a good example , and pray for them , and over them and give them good Instruction , godly Counsel and Admonition : And see that you neglect not to Catechise them daily , that so they may understand early , the main Grounds and Principles of Religion ; but dread to Baptize them in Infancy , or before they believe and have the inward and Spiritual Grace signified in true Baptism . You have had it proved from God's Word , that there is no Ground nor Authority from thence to baptize Infants , and know 't is not in the power of Man by external Rite , to bring Children into the Covenant of Grace , nor to make them Members of his Visible Church : neither Baptism nor the Lords Supper are Bread for Infants ; but for Christ's New Born Babes , 1 Pet. 2. 1 , 2 , 3 , 5. not for your Children as such , but such only that are the true Children of God , who are born of the Spirit . 3. Do not go about directly nor indirectly to deceive your Children , by making them believe they are in a good condition , by reason they are the Seed of believing Parents , and Baptized as these Men call Sprinkling , and so that way made Christians , and so from hence perhaps look for no further or other work of Grace , or regeneration ; but think they by this pretended baptism are the Children of God , Members of Christ , and Inheritors of the Kingdom of Heaven ; when 't is in Truth no such thing , nor have you any cause to doubt but that your Infants , who die tho' not baptized are happy , as appears from what we have said , neither be you so ignorant to believe that baptism can save your Infants , or the Adult either ; nor let poor Children cry out against their ungodly Parents , as some of these pedo-baptists intimate they may do . Pray see what Mr. Burkitt saith in his Book . page 62. Before your Children are born , make sure as much as in you lieth , that they may be born within the Covenant , and under the promise , by your being in Covenant with God Your selves ; see that the Lord be your God in Covenant with you , and then you may comfortably hope he will be the God of your Seed . Answ . This Doctrine implys , that 't is in the power of Men and Women to bring their Children into the Covenant of Grace , and as also it denotes that the Children of believers are not Born Children of Wrath by Nature , for are those that are born in the Covenant of Grace , born Children of Wrath ? O ye Parents , know that you may be in Covenant , and your Children never in it whilst they live , nay die out of Covenant , as doubtless many Children of the Faithful do . Nor hath God made any such Covenant with any believer , and their Natural Seed as such , as he made with Abraham , who was the Father of all that believe , but so are not you nor I , tho' we are believers and in Covenant with God , and walk in Abrahams Steps . Those that are in the Electiof Grace of your Seed , never fear , but God will in due time bring into the Covenant of Grace , and give all the Covenant Blessings and Priviledges , but if any of them are not comprehended in the Election of Grace , their being born of your Loyns , will not , cannot bring them into the Covenant of Grace , nor give them a right to the Seal thereof , viz. the holy Spirit ; nor can baptism bring any into it , which is only an outward Sign of our being in that Covenant , or of that divine and spiritual Grace we received , before we were baptized as I have proved . Your business and your Childrens also , is to make your own Election sure , by special and effectual calling . 'T is not the first birth , but the second that brings either you or your Children into the Covenant of Grace , so that we and they may have God to be our God by way of special Interest . But mark Mr. Burkitts next words , page 62. O! were but Infants capable of knowledge , how much would they dread being born of wicked Parents ? make it your endeavour before your Children are born to sanctifie your poor Children , this is done by prayer , &c. 1. Answ . This is enough to set the Children against their ungodly Parents , nay to hate them in their Hearts : Alas ! the Children of wicked Parents , I see not , but they may be in as good a Condition as many Children of believers ( tho' I doubt not but God doth let out his infinite Grace generally more to the seed of the Faithful when grown up then to others ) but God will not certainly destroy poor Children for the fault and unbelief of their Parents . Therefore as your begetting them in the first birth , tho' gracious cannot save them , so your begetting them , tho' wicked cannot damn or destroy them . There is no reason saith Mr. Perkins , that the wickedness of the Parents should prejudice the Children in things pertaining to eternal Life . Perkins on Gal. 3. p. 264. 2. However if it be as Mr. Burkitt and Mr. Owen say , that when believers are in Covenant their Children are in Covenant also ; Doubtless they are in a safe condition , whether baptized or not , that doth not bring them into Covenant . 3. But may not this Doctrine of theirs , put a just rebuke upon unbelievers or ungoly persons , for once attempting to Marry and beget Childre that are in such a sad condition , by reason their Parents were not in Covenant with God , ought they , nay may they lawfully Marry , this being consider'd , and such dreadful effects following , upon their poor Babes ; besides , how far doth this Covenant blessing and priviledge extend ? If my Grand Father , was in Covenant , tho' my Father and I too , are wicked and ungodly Persons , are not we still in Covenant with God. The Covenant of Peculiarity God made with Abraham , viz. that of Circumcision , extended not only to his immediate Seed or Off-Spring ; but to all his Natural Seed successively in their Generations , untill Christ came and put an end to that external Covenant , and Covenant Right . CHAP. XXV . Containing several Queries for Mr. Owen to answer , since the Athenian Society have not done it , who some time since did attempt it . Sir , I Having wrote a few Queries lately about Infant Baptism , for the Athenian Society , to answer upon their bold Challenge ; and since they are too hard for them to do it , having said nothing at all to the purpose ; I shall expect to see them answered by you , when you answer this reply to your Book , I shall not trouble you with all , but only with a few of them . Query , 1. Whether the being the Children of Abraham , as such , gave them a right to Circumcision , or rather the meer positive Command of God to Abraham ? To this they gave no Answer . Query 2. Whether Circumcision could be said to be a Seal of any Mans Faith , save Abraham's only , seeing 't is only called the Seal of the Righteousness of his Faith , and also of the Faith which he had , being yet uncircumcised ? To this the Athenian Society answer , amongst the Ancient Hereticks , they never met with such a strange position as this , viz. that the Seal of the Righteousness of Faith was the priviledge of Abraham only . Is this an answer ? Besides they mistake , it is not a Position , but a Question . Furthermore 't is said that Abraham received the sign of Circumcision , not only as a Seal of the Righteousness of that Faith he had , being yet uncircumcised , but also ( Mark ) that he might be the Father of all that believe . Was this the priviledge of any save Abraham only ? Query 3. What do you conceive Circumcision did , or Baptism doth seal , or doth make sure to Infants , since a Seal usually makes firm all the blessings and priviledges contained in that Covenant 't is affixed to ? The Athenians answer . It Seals and did seal to all that did belong to Christ , Life and Salvation , but to such as do not , it Seals nothing at all . To which I reply . How dare any Man Seal the Covenant of Salvation to such , who have not that Faith Abraham had , before he received that Seal ? It was not a Seal of that Faith he might have , or might not have afterwards , but of that Faith he had before he received it . Secondly I affirm Baptism is no Seal at all of Salvation , for if it was , and of God's appointment , all that are Sealed would be saved ; even Simon Magus , but many who are Baptized , may perish eternally , and do no doubt . Query 4. I demand to know what those external priviledges are , Infants partake of in Baptism , seeing they are denyed the Sacrament of the Lord's Supper , and all other external Rites whatsoever ? If you say when they believe , they shall partake of those priviledges and blessings ; so say I shall the Children of unbelievers , Turks and Pagans as well as they . The Athenian Society answer . We insist not upon external priviledges ; 't is forrein to the Matter . 1. Ans . If you insist not on internal priviledges nor on external priviledges , that are Sealed to Infants that are Baptized , what does their Baptism signifie ? Just nothing ; but which is worse ; 't is a prophanation of Christ's Holy significant Ordinance of Baptism , and this indeed is worst of all . Query 5. If the fleshly Seed , or Children of believing Gentiles , as such , are to be counted the Seed of Abraham ; I Query whither they are his Spiritual Seed , or his Natural Seed ? if not his Spiritual Seed , nor his Natural Seed , what right can they have to Baptism or Church Membership , from any Covenant Transaction God made with Abraham ? The Athenians answer . They are his Spiritual Seed Visible , for so far only belongs to us to Judge ; and therefore they have a right to the Seal of that Covenant . Reply , What they say cannot be true , because the Scripture positively saith , that such who are the spiritual Seed of Abraham , have the Faith of Abraham , and walk in the Steps of Abraham , and are Christ's , Gal. 3. ult . But Infants of Believers , as such , cannot be said to have the Faith of Abraham , nor to walk in Abrahams Steps , &c. 2. Such who are Abrahams Spiritual Seed , are in the Election of Grace , and are always his Seed , not for so long , but for ever , we can judge none to be Abraham's Spiritual Seed , but such only in whom these Signs appear before mentioned ; but none of those Signs appear , nor can appear in Infants ; therefore we cannot judge they are his Spiritual Seed , to whom the Seal of the Covenant of Grace of right does belong . Query 6. Whither the Children of Believers are in the Covenant of Grace absolutely , or but conditionally , if only conditionally , what further priviledge have they above the Children of unbelievers . Query 7. Whither those different Grounds upon which the right of Infant Baptism , is pretended by the Ancient Fathers of Old , and the Modern Divines , doth well agree , with an Institution , that is a meer positive right , wholly depending on the Sovereign will of the Legislator , and whether this doth not give just cause to all to question its authority ? 1. Some Pedo-baptists asserted , it took away Original Sin ; and such who denyed it were Anathematized . 2. Some affirm that Children are in Covenant , and being the Seed of Believers are Faederally Holy , therefore to be Baptized . 3. Another sort of Pedo-baptists , say they ought to be baptized by vertue of their Parents Faith. 4. Another sort Baptize them upon the Faith of their Sureties . 5. Others say by the Faith of the Church , as Austin , Bernard , &c. 6. Others say they have Faith themselves , i. e. Habitual Faith ; and therefore must be baptized . 7. Some say it is only an Apostolical unwritten Tradition , But others deny that , and say it may be proved from the Scripture . 8. Others say 't is a Regenerating Ordinance , and Infants are thereby put into a savable State : Others say , the Infants of Believers are born therefore safe before in Covenant with their Parents . To this Query they say nothing , pretending they had answer'd it before . Query 8. Whither that can be an Ordinance of Christ , for which there is neither precept nor example , nor plain and undeniable Consequences for it in all God's Word , nor promise made to such who do it , nor threats pronounced on such as neglect it ? Their answer is there , About Womens Receiving the Sacrament , &c. Query 9. Whether in matter of meer positive Right , such as Baptism is , we ought not to keep expresly and punctually to the Revelation of the Will of the Law-giver ? They answer , yes . Reply . Then your Cause is lost , for God's Word expresly directs us to Baptize only such who are first Taught , or made Disciples by Teaching , or who make a profession of their Faith ; and Dipping is the express Act of Baptizing , as practised in the New Testament , which a great Clound of Witnesses testifie . Query 10. Whether the Baptism of Infants be not a dangerous Error , since it tends to deceive poor Ignorant People , who think they are thereby made Christians and Regenerated , and so never look after any other Regeneration or Baptism , that represents or or holds forth the inward work of God's Grace ? They answer , They never tell them they are made Christians throughly , &c. Then I Appeal to all Men , who have Read the Old Church Catechism . — In my Baptism , wherein I was made a Child of God , a Member of Christ and an Inheritor of the Kingdom of God. 11. Since we read but of one Baptism in Water , and that one Baptism is that of the Adult , i. e. such who profess Faith , &c. How can Infant Baptism or rather Rantism be an Ordinance of Christ . 12. Whether there is any Covenant appointed by Christ for Infants to enter into , unto which no promise is made of assistance to perform it , nor Blessing promised if it be kept , nor one threatning if cast off and disowned ? 13. What should be the reason that our Translators of the Holy Bible should leave the Greek word Baptism , or Baptisma , untranslated : seeing the Dutch have not done so ; but contrarywise Translate for John Baptist John the Dipper , and for he Baptized them , he Dipped them . The Athenian Society answer , They are the best Judges themselves , and if we can understand them 't is enough . Reply . No , tho' the Learned in the Greek do know what the word Baptizo and Baptisma is , yet the unlearned in that Tongue do not know that it is to Dip or Immersion , ●…refore 't is not enough . 14. Whither such who have been Sprinkled , ought not to be deemed unbaptized Persons , since asperson is not Immersion , or Rantizing not Baptizing , seeing the Greek word signifies to Dip ; and tho' sometimes to Wash ; yet such a Washing as is by Dipping , as the Learned confess . To this they say , Those that doubt may be of the surer side . 15. Whither the Ancient Church , who gave the Lords Supper to Infants as well as baptism might not be allowed to do the one as the other ; since Faith and Holy Habits , yea to believe with all the Heart , is required of them that are to be Baptized , as Faith , Examination , and to discern the Lord's Body , is required of them that partake of the Lord's Supper , and since also all that were baptized into the Apostolick Church , were immeditely admitted to the Lord's Supper ; and also seeing the arguments taken from the Covenant , and because Children are said to be Holy , and belong to the Kingdom of Heaven , are as strong for their being admitted to both the Sacraments as one , and there being no Command nor example for either , and Human Tradition carrying it equally for both for several Centuries . 16. Whither Nadab , Abihu and Uzzah's Transgressions were not as much Circumstantials ; and so as small Errors , as it is to alter Dipping into Sprinkling , and from an understanding believer , to an Infant that understands not its Right Hand from its Left ; and whether to allow the Church a power to make such alterations be not dangerous , it being an adding and diminishing from God's Word , see Rev. 22. 18. and doth not this open likewise a Door to any other like innovation ? 17. Whither there is any just cause for Men to vilifie and reproach the Baptists with the Name of Anabaptists , for their Baptizing Believers , seeing aspersion is not baptizing , and in regard also , that they have the direct and positive Word and Command of Christ so to do , and not only the Commission , Mat. 28. Mark 16. but also the constant use of the Apostles , and Ministers of the Gospel , all along in the New Testament , who baptized none but such who made a profession of their Faith in the Gospel time ; observable 't is also , that the Church of England also saith , that Faith and Repentance are required of such who are to be baptized . 18. Whither if our Translators had Translated the Greek Word Baptizo , from ●●pto , they must not have Translated it , Dipping or to Dip from the Native and Genuine signification of the word , and whether they have done well to leave those words in the Original Tongue , without giving the plain meaning in the English ? 19. Seeing the Greek Church uses Immersion to this Day , and not aspersion or Sprinkling , may not it be a great argument against Sprinkling , seeing also that they disown the Baptism of the Latin Church , because they do not Dip : For doubtless the Greeks best know the genuine , literal and proper signification of that Word , that Tongue being their own Natural Language , in which the New Testament was Originally written . 20. What reason can be given why Nazianzen an Eminent Greek Father should Counsel the deferring the Baptism of Infants untill the third or fourth year of their Age ( except in danger of Death ) if it were in Nazianzen's time , as some suppose it was , the Opinion of the whole Church , as also his own , that Infants by an Apostolical Tradition , were to be baptized as such , that is as soon as born . 21. Whither all the Fathers of the Third and Fourth Century , both of the Greek and Latin Church , who have wrote any thing about Infant Baptism , do not unanimously give this as the reason why Infants should be baptized , viz. for to wash away Original Sin , or the putting them into a capacity of Salvation ; and some of them , particularly St. Austin sentencing Infants to Damnation if not Baptized . 22. If so , whether the Fathers might not be mistaken in the Right of Infant Baptifm , as well as in the Judgment of most Protestants they , were touching the reason why they should be baptized . 23. Whither God hath allowed or enjoyned Parents to bring their little Babes of Two or Ten days Old into a Covenant with him by Baptism , since 't is not to be found in the Holy Scripture , that he either hath allowed or injoyned them so to do , there being neither Command nor Example nor the least intimation given for them to do it ? 24. If it cannot be proved he hath required any such thing at theit Hands , whether that Covenant can be said to bind their Conscience when they come to Age , especially since they gave no consent to do it , nor were capable so to do ? 25. And if this pretended Covenant was not of God's appointment , I Query how those Children who refuse to agree to the said Covenant , when they come to Age , can be guilty ( as Mr. Daniel Williams says ) 1. of rejecting Christ . 2. Of renouncing the blessings of the Gospel . 3. And that 't is Rebellion continued against their Parents . 4. That it is Ingratitude and Perjury to their Redeemer . 5. Gross injustice to their Parents . 6. That it is self-killing Cruelty to their own Souls . 7. The damning Sin. I Query whether this is good Divinity or not , or rather is it not a strange Doctrin , and whether those unwarrantable Articles of Faith taken out of the Jewish Talmud or Turkish Alcoran , may not be of as good Authority or whether it be fit to put such positions into a Christian Catechism , as these are . Pray be pleased to Answer these plain Queries when you write again , or Reply to this answer of your Book . CHAP. XXVI . Containing Divers Arguments to disprove Pedo-Baptism , and to prove the Baptism of Believers , which Mr. Owen is desir'd to Answer when he writes again . Arg. 1. IF none are to be Baptized by the Authority of the Great Commission of our blessed Saviour , Mat. 28. but such who are first Taught or made Disciples by Teaching , then Infants who are not capable to be taught , ought not to be baptized . But none are to be baptized by the Authority of the great Commission of our Blessed Saviour , but such who are first Taught or made Disciples by Teaching . Ergo , Infants ought not to be Baptized . Arg. 2. If Infant Baptism was never Instituted , Commanded , or Appointed of God , Infants ought not to be Baptized . But Infant baptism was never Instituted , Commanded or Appointed of God ; Ergo they ought not to be baptized . As to the Major ; if one thing may be practised as an Ordinance without an Institution , or Command of God , another thing may also ; and so any Innovation may be let into the Church . As to the Minor ; If there is an Institution for it , &c. 'T is either contained in the great Commission , Mat. 28. Mark 16. or somewhere else . But 't is not contained in the great Commission , nor any where else , Ergo , &c. The Major none will deny . The Minor I prove thus . None are to be baptized by virtue of the Commission , but such who are Discipled by the Word , as I said before , and so the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies . If any should say Christ Commanded his Disciples to Baptize all Nations , and Infants are part of Nations , therefore ought to be baptized , I answer , Arg. 3. If all Nations or any in the Nations ought to be Baptized before Discipled ; then Turks , Pagans , unbelievers and their Children may be Baptized , because they are a great part of the Nations , but Turks , Pagans and unbelievers , and their Children ought not to be baptized , Ergo , &c. Besides , That Teaching ( by the Authority of the Commission ) must go before baptizing , we have proved ; which generally all Learned Men do assert : If the Institution is to be found any where else , they must shew the place . Arg. 4. Faith and Repentance are required of all that ought to be baptized ; but Infants are not required to Believe and Repent , nor are they capable so to do , Ergo , Infants ought not to be baptized . The Major is clear , Acts 2. 8. 10. 16. Chapters , and it s also asserted by the Church of Ergland . What is required of Persons to be baptized ? that 's the Question . the Answer is , Repentance , whereby they forsake Sin ; and Faith , whereby they stedfastly believe the promise of God made to them in that Sacrament . The Minor cannot be denyed . Arg. 5. That practice that tends not to the Glory of God , nor the profit of the Child , when done , nor in aftertimes when grown up , but may prove hurtful , and of a dangerous Nature to him , cannot be a Truth of God , but the practice of Infant Baptism tends not to the Glory of God , nor 〈◊〉 profit of the Child , when Baptized , nor in aftertimes when grown up , but may be hurtful and of a dangerous Nature to him , Ergo , See Levit. 10. 1 , 2. Where Moses told Aaron , Because his Sons had done that which God the Lord Commanded them not , That God would be Sanctified by all that drew near unto him ; intimating that such who did that which God Commanded them not , did not Sanctifie or Glorifie God therein . Can God be glorified by Man's Disobedience , or by adding to his Word ; by doing that which God hath not required ? Mat. 16. 9. In vain do you Worship me , Teaching for Doctrine the Commandments of Men. And that that practice doth profit the Child , none can prove from God's Word . And in after times when grown up , it may cause the Person to think he was thereby made a Christian , &c. and brought into the Covenant of Grace , and had it sealed to him , nay thereby regenerated , for so the Athenian Society in their Mercury , December 26. plainly intimate , and that Infants are thereby ingrafted also into Christs Church . Sure all understanding Men know the Baptism of Believers is not called Regeneration , but only Metonymically , it being a Figure of Regeneration . But they Ignorantly affirm also , that Infants then have a Federal Holiness , as if this imagined Holiness comes in by the Parents Faith , or by the Childs Covenant in Baptism , which may prove hurtful & dangerous to them , and cause them to think Baptism confers Grace , which is a great error . How can water ( saith Mr. Charnock ) an external thing , work upon the Soul Physically ? nor can it ( saith he ) be proved that ever the Spirit of God is tied by any promise to apply himself to the Soul in a gracious operation , when Water is applyed to the Body . If it were so , then all that were baptized should be saved , or else the Doctrine of Perseverance falls to the Ground . Some indeed ( says he ) say , that Regeneration is conferred in Baptism upon the Elect , and exerts its self afterwards in Conversion . But how so active a Principle as Spiritual Life , should lye dead and a sleep so many years , &c. is not easily conceived . On Regen . page 75. Arg. 6. If the Church of England says , that Faith and Repentance are required of all that ought to be baptized , and in so saying , speaks truly , and yet Infants can't perform those things ; then Infants ought not to be Baptized . But the Church of England says that Faith and Repentance are required of all such , &c. and speak truly , and yet Infants cannot perform these things , Ergo , Infants ought not to be baptized . Obj. If it be objected , That they affirm they do perform by their Sureties . Ans. If Suretiship for Children in Baptism is not required of God , and the Sureties do not , yea cannot perform those things for the Child , then Suretyship is not of God , and so signifies nothing , but is an unlawful , and sinful undertaking ; but Suretiship in Childrens Baptism is not required of God , and they do not , cannot perform what they promise , Ergo , &c. Do they , or can they cause the Child to forsake the Devil and all his works , the Pomps and Vanities of this wicked World , and all the sinful Lusts of the Flesh ? In a word , can they make the Child , or Children , to repent and truly believe in Jesus Christ ? for these are the things they promise for them and in their Name . Alas ! they want power to do it for themselves , and how then should they do it for others ? Besides , we see they never mind nor regard their Covenant in the case ; and will not God one day say , who has required these things at your hands ? Arg. 7. If there be no president in the Scripture , ( as there is no precept ) that any Infant was baptized , then Infants ought not to be baptized ; But there is no president that any Infant was baptized in the Scripture , Ergo. If there is any precedent or example in Scripture , that any Infant was baptized , let them shew us where we may find it . Erasmus saith , 'T is no where expressed in the Apostolical writings , that they baptized Children . Union of the Church , and on Rom. 6. Calvin saith , 't is no where expressed by the Evangelists ; that any one Infant was baptized by the Apostles . Instit . cap. 16. lib. 4. Ludovicus Vives saith , None of Old were wont to be baptized but in grown Age , and who desired and understood what it was . Vide Lud. The Magdeburgenses say , That concerning the bap●…ing the Adult , both Jews and Gentiles , we have sufficient proof , Acts. 2. 8 , 10. 16. Chap. but as to the baptizing of Infants , they can meet with no example in Scripture . Magdeb. Cant. l. 2. page . 469. Dr. Taylor saith , It is against the perpetual Analogie of Christs Doctrine to baptize Infants : For besides that Christ never gave any precept to baptize them , nor ever himself nor his Apostles ( that appears ) did baptize any of them ; so all that either he or his Apostles said concerning it , requires such previous dispositions of baptism , of which Infants are not capable , viz. Faith and Repentance . Lib. proph . page 239. Arg. 8. If whatsoever is necessary to Faith and practice is left in the Holy Scripture , that being a compleat and perfect Rule , and yet Infant Baptism is not contained , or to be found therein , then Infant Baptism is not of God ; but whatever is necessary to Faith and Practice is contained in the Holy Scriptures , &c. but Infant baptism is not to be found therein , Ergo. That the Scripture is a perfect Rule , &c. we have the consent of all the Ancient Fathers , and Modern Divines . Athanasins saith , The Holy Scriptures being Inspirations of God , are sufficient to all Instructions of Truth . Athan. against the Gentiles . Crysostom saith , All things be plain and clear in the Scripture ; and whatsoever are needful , are manifest there . Chrysost . on 2 Thess . and 2 Tim. 2. Basil saith , That it would be an Argument of Infidelity , and a most certain Sign of Pride , if any Man should reject any thing written , and should Introduce things not written . Basil in his Sermon de fide . Augustin saith , In the Scriptures are found all things which contain Faith , manner of Living , Hope , Love , &c. Let us , ( saith he ) seek no farther then what is written of God our Saviour , l●st a Man would know more that the Scriptures witness . Augustin in his 198 Epistles to Fortunatus . Theophilact saith , It is part of a Diabolical Spirit to think any thing Divine without the Authority of the Holy Scripture . Lib. 2. pasch . Isychius saith , Let us who will have any thing observed of God , search no more but that which the Gospel doth give unto us . Lib. 5. cap. 16. on Levit. Bellarmin saith , That though the Arguments of the Anabaptists , from the defect of Command or Example , have a great use against the Lutherans , for as much as they use that Rite every where , and having no Command or Example ; theirs is to be rejected ; yet is it of no force against Catholicks , who conclude that an Apostolical Tradition is of no less authority with us than the Scripture , &c. This of baptizing of Infants is an Apostolical Tradition . Bell. Lib. de Bapt. 1. cap. 8. Mr. Ball saith , We must for every Ordinance look for the Institution , and never stretch it wider , nor draw it narrower than the Lord hath made it , for he is the Institutor of the Sacraments , according to his own pleasure ; and 't is our part to Learn of him , both to whom , how , and for what end the Sacraments are to be administred . Ball in his answer of the New-England Elders page 38 , 39. And as to the Minor 't is acknowledged by our Adversaries , it is not to be found in the Letter of the Scripture And as to the Consequences drawn therefrom , ( we have proved , ) they are not Natural from the premises ; and tho' we will admit of Consequences and Inferences if Genuine , yet not in the case of an Institution respecting a practical Ordinance that is of meer positive Right . Arg. 9. If Infant Baptism was an Institution of Christ , the Pedo-baptists could not be at a loss about the Grounds of the Right Infants have to Baptism : but the Pedo-baptists are at a great loss , and differ exceedingly about the Grounds of the Right Infants have to Baptism , Ergo 'tis no Institution of Christ . As touching the Major , I argue thus ; that which is an Institution of Christ , the Holy Scripture doth shew , as well the end , and ground of the Ordinance , as the subject and manner of it ; but the Scripture speaks nothing of the end and ground of Pedo-baptism , or for what reason they ought to be baptized , Ergo , It is no Institution of Christ . The Minor is undeniable ; some affirm as we have already shew'd , that it was to take away Original Sin ; others say it is , theirs right by the Covenant , they being the Seed of Believers ; others say , Infants have Faith , and therefore have a Right ; others say , they have a Right by the Faith of their Surety . Some ground their Right from Apostolical Tradition ; others upon the authority of Scripture : Some say , all Children of professed Christians ought to be baptized , others say none but the Children of true believers have a Right to it , sure if it was an Ordinance of Christ , his word would soon end this Controversie . Arg. 10. If the Children of believing Gentiles , as such , are not the Natural nor Spiritual Seed of Abraham they can have no Right to Baptism , or Church Membership , by virtue of any Covenant Transaction God made with Abraham ; but the Children of Believing Parents , as such , are not the Natural , nor Spiritual Seed of Abraham , Ergo. Arg. 11. If no Man can prove from Scripture that any Spiritual benefit redounds to Infants in their Baptism , 't is no Ordinance of Christ ; But no Man can prove from Scripture , that any spiritual benefit redounds to Infants in their Baptism , Ergo. Arg. 12. That cannot be an Ordinance of Christ , for which there is neither Command , nor Example in all God's Word , nor promise to such who do it , nor threatning to such who neglect it . But there is no Command or Example in all the Word of God for the Baptizing of little Babes , nor promise made to such who are Baptized , nor threatnings to such who are not , Ergo. That the Child lies under a Promise who is Baptized , or the Child under any Threatning or Danger who is not Baptized , let them prove it , since it is denyed . Arg. 13. If no Parents at any time , or times , have been by God the Father , Jesus Christ , or his Apostles , either Commended for Baptizing their Children , or Reproved for neglecting to Baptize them , then Infant Baptism is no Ordinance of God ; But no Parents at any time or times have been by God Commended for baptizing of their Children , nor reprov'd for neglecting to baptize them &c. Ergo Infant Baptism is no Ordinance of God. This Argument will stand unanswerable , unless any can shew who they were that were ever Commended for Baptizing their Children , or Reproved for neglecting it , or unless they can shew a Parallel case . Arg. 14. If Men were not to presume to alter any thing in the Worship of God under the Law , neither to add thereto , nor diminish therefrom , and God is as strict and jealous of his Worship under the Gospel , then nothing ought to be altered in God's Worship under the Gospel ; but under the Law Men were not to presume so to do , and God is as strict and jealous under the Gospel , Ergo. The Major cannot be denyed . The Minor is clear from Exod. 25. 40. See thou make all things according to the Pattern shewed thee in the Mount. and Lev. 10. 1 , 2. See how Nadab and Abihu , sped for presuming to vary from the Command of God , and Uzzah , tho' but in small Circumstances , ( as they may seem to us . ) How dare Men adventure , this being so , to change Baptism from Dipping into Sprinkling ; and the Subject , from an Adult Believer , to an Ignorant Babe ? Add thou not unto his word , &c. Arg. 15. Whatever practice opens a Door to any Human Traditions in God's Worship , is a great Evil , and to be avoided ; But the practice of Infant Baptism opens a Door to any Human Traditions in God's Worship , Ergo , to Sprinkle or Baptize Infants is a great Evil , and ought to be avoided . The Major will not be denied . The Minor is clear , because there is no Scripture ground for it , no Command or Example for such a Practice in God's Word , and if without Scripture Authority , the Church hath power to do one thing , she may do another , and so ad infinitum . Arg. 16 , Whatsoever practice reflects upon the Honour , Wisdom and Care of Jesus Christ , or renders him less faithful than Moses and the New Testament in one of its great Ordinances , nay Sacraments , to lie more obscure in God's Word , than any Law or Precept under the Old Testament , cannot be of God ; But the practice of Infant Baptism reflects on the Honour , Care and Faithfulness of Jesus Christ , and renders him less faithful than Moses and a great Ordinance , nay Sacrament , of the New Testament , to lie more dark and obscure than any Precept under the Old Testament , Ergo , Infant Baptism cannot be of God. The Major cannot be denyed . The Minor is easily proved : For he is bold indeed , who shall affirm Infant Baptism doth not lie obscure in God's Word . One great Party who assert it , say , it s not to be found in the Scripture at all , but 't is an unwritten Apostolical Tradition : Others say , it lies not the Letter of the Scripture , but may be proved by Consequences ; and yet some great asserters of it , as Dr. Hammond and others say , those Consequences commonly drawn from divers Texts for it , are without demonstration and prove nothing . I am sure a Man may Read the Scripture a Hundred times over and never be thereby convinced , he ought to baptize his Children , though it is powerful to convince Men of all Christian Duties . Now can this be a Truth , since Christ was more Faithful than Moses ; and delivered every thing plainly from the Father ? Moses left nothing dark as to matters of Duty , tho' the Precept and Eternal Rites of his Law were numerous , even two or three hundred Precepts ; yet none were at a loss , or had need to say , is this a Truth or an Ordinance , or not ? for he that Runs may Read it . And shall one positive precept given forth by Christ , who appointed so few in the New Testament , be so obscure ; as also the Ground and End of it , that Men should be confounded about the Proofs of it , together with the End and Grounds thereof ? See Heb. 3. 5 , 6. Arg. 17. That Custom or Law which Moses never delivered to the Jews , nor is any where written in the Old Testament was no Truth of God , or of Divine Authority . But that Custom or Law to baptize Proselytes , either Men , Women or Children , was never given to the Jews by Moses , nor is it any where written in the Old Testament , Ergo , it was no Truth of God , or of Divine Authority ; and evident it is , according to that Forementioned and Worthy Author Sir. Norton Knatchbal , that the Jewish Rabbins differed among themselves about it ; for , saith he , to Cite his very words again , Rabbi Eleaezer expresly contradicts Rabbi Joshua , who was the first I know of , who asserted this sort of Baptism among the Jews ; for Eleazer , who was contemporary with Rabbi Joshua , if he did not live before him , asserts , that a Proselyte Circumcised and not Baptized was a true Proselyte . Arg. 18. If Baptism is of Meer positive Right , wholly depending on the Will and Sovereign Pleasure of Jesus Christ , the great Legislator , and he hath not Requi red or Commanded Infants to be baptized ; then Infants ought not to be baptized ; but Baptism is of meer positive right , wholly depending on the Will and Sovereign pleasure of Jesus Christ , the great Legislator , and he hath not required or Commanded Infants to be baptized , Ergo , Infants ought not to be baptized . This Argument tends to cut off all the pretended proofs of Pedo-baptism , taken from the Covenant made with Abraham ; and because Children are said to belong to the Kingdom of Heaven , it was not the Right of Abraham's Male Children to be Circumcised , because they were begotten , and born of the Fruit of his Loyns , till he received Commandment from God to Circumcise them . Had he done it before , or without Command from God , it would have been Will-worship in him to have done it ; Moreover , this further appear● to be so , because no godly Mans Children , nor others in Abraham's days , nor since , had any Right thereto , but only his Children , ( or such who were bought with his Money , or were proselyted to the Jewish Religion ) because they had no Command from God so to do , as Abraham had . This being true , it follows , that if we should grant Infants of believing Gentiles , as such , were the Seed of Abraham , which we deny , yet unless God had Commanded them to baptize their Children , they ought not to do it ; and if they do it without a Command or Authority from Christ , It will be found an Act of Will-worship in them . Arg. 19. All that were baptized in the Apostolical Primitive times , were baptized upon the profession of their Faith , were baptized into Christ , and thereby put on Christ , and were all one in Christ Jesus , and were Abraham's Seed and Heirs according to the promise . But Infants , as such , who are baptized , were not baptized upon the profession of their Faith , nor did they put on Christ thereby , nor are they all one in Christ Jesus , and also are not Abrahams Seed and Heirs , according to Promise . Ergo , Infants ought not to be baptized . Mr. Baxter confirms the substance of the Major , these are his words , i. e. As many as have been baptized have put on Christ , and are all one in Christ Jesus , and are Abrahams Seed , and Heirs according to the promise , Gal. 3. 27 , 28 , 29. This speaks the Apostle , saith he , of the probability grounded on a credible profession , &c. Baxters Confirm Reconcil . page 32. The Minor will stand firm till any can prove Infants by a visible profession have put on Christ , are all one in Christ Jesus , are Abrahams Seed and Heirs according to the promise . Evident it is , none are the spiritual Seed of Abraham , but such who have the Faith of Abraham , and are truly grafted into Christ , by a saving Faith. If any object , we read of some who were baptized , who had no saving Faith but were Hypocrites , I answer , had they appeared to be such , they had not been baptized , nor had they a true Right thereto . Arg. 20. Baptism is the Solemnizing of the Souls Marriage Union with Christ , which Marriage-contract absolutely requires an actual profession of consent ; but Infants are not capable to enter into Marriage Union with Christ , nor to make a profession of an actual consent . Ergo , Infants ought not to be baptized . The Major our opposites generally grant , particularly see what Mr. Baxter saith , Our Baptism is our solemnizing of our Marriage with Christ . These are his very words . page 32. The Minor none can deny , no Man , sure in his right mind will assert , that little Babes are capable to enter into a Marriage Relation with Christ ; and to make profession of a consent ; and the truth is , he in the next words gives away his Cause , viz. and 't is ( saith he ) A a new and strange kind of Marriage where there is no profession of consent . page 32. How unhappy was this Man to plead for such a New and strange kind of Marriage , did he find any little Babe he ever Baptized ( or rather Rantized ) to make a profession of consent to be Married to Jesus Christ . If any should object he speaks of the Baptism of the Adult ; I answer his words are these , Our Baptism is , &c. Besides will any Pedo-baptist say , That the Baptism of the Adult is the solemnizing of the Souls Marriage with Christ , and not the Baptism of Infants . Reader , observe how our opposites are forced sometimes to speak the Truth , tho' it overthrows their own practice of Pedo-baptism . Arg. 21. If the Sins of no persons are forgiven them till they are Converted , then they must not be baptized for the forgiveness of them , till they profess themselves to be Converted ; but the Sins of no Persons till they are Converted are forgiven ; Ergo , no Person ought to be Baptized for the forgiveness of them , till they profess they are Converted . Mr. Baxter in the said Treatise , lays down the substance of this Argument also , take his own words , i. e. As their sins are not forgiven them till they are Converted , Mark 4. 12. So they must not be baptized for the forgiveness of them , till they profess themselves Converted , seeing to the Church non esse and non apparere is all one . Repentance towards God , and Faith towards our Lord Jesus , is the Sum of that Preaching that makes Disciples , Acts 20. 21. Therefore , saith he , both those must by a Profession seem to be received , before any at Age are baptized . page 30 , 31. and evident it is , say I , from hence that none but such at Age ought to be baptized . Philip caused the Eunuch to profess before he would Baptize him , That he believed that Jesus Christ was the Son of God. Saul had also , saith he , more than a bare profession before Baptism , Acts 9. 5 , 15 , 17. page 28. The Promise it self , saith he , doth expresly require a Faith of our own , of all the Adult , that will have part in the Priviledges ; therefore there is a Faith of our own , that is the Condition of our Title , Mark 16. 16. page 16. He might have added by the force of his Argument ; therefore Infants should not have the priviledges : For I argue thus , viz. Arg. 22. If there is but one Baptism of Water left by Jesus Christ in the New Jerusalem , or but one condition or manner of Right thereto ; and that one Baptism is that of the Adult ; then Infant Baptism is no Baptism of Christ ; but there is but one Baptism in Water left by Christ in the New Testament , and but one Condition and manner of Right thereto , and that one Baptism is that of the Adult . Ergo , Infant Baptism is no Baptism of Christ . Mr. Baxter saith , Faith and Repentance is the condition of the Adult , and as to any other condition , I am sure the Scripture is silent , The way of the Lord is one , one Lord , one Faith , one Baptism , Eph. 4. 4. If profession of Faith were not necessary , saith Mr. Baxter , Coram Ecclesia , to Church Membership and Priviledges , then Infidels and Heathens would have Right , also , saith he the Church and the World would be confounded . He might have added , but Infidels and Heathens have no Right to Church Membership , &c. Ergo. 'T is a granted case among all Christians , saith he , that profession is thus necessary , the Apostles , and Antient Church admitted none without it . page 21. And if so , why dare any now a days admit of Infants , who are uncapable to make profession ? He adds , Yea Christ in his Commission directeth his Apostles to make Disciples and then Baptize them , promising , He that believeth and is baptized shall be saved , Mark 16. 16. page 27. Furthermore he saith , If as many as are baptized into Christ , are baptized into his Death , and are Buried with him by baptism into Death , that like as Christ was raised from the Dead , so we also should walk in newness of Life , &c. Then no doubt , saith he , but such as were to be baptized did first profess this mortification , and a consent to be buried , &c. In our Baptism we put off the Body of the Sins of the Flesh , by the Circumcision of Christ , being buried with him and raised with him through Faith , quickened with him , and haveing all our Trespasses forgiven , Coll. 2. 11 , 12 , 13. and will any Man , says he , yea will Paul ascribe all this to those that did not so much as profess the things signified ? Will Baptism in the Judgment of a wise Man , do all this for an Infidel , ( or , say I , for an Infant ) that cannot make a profession that he is a Christian . page 31 , 32. he proceeds . Arg. 23. The baptized are in Scripture called Men Washed , Sanctified , Justified ; they are called Saints , and Churches of Saints . 1 Cor. 1. 2. all Christians are Sanctified ones , page 33. now let me add the Minor. But Infants are not in Scripture called Men Washed , Sanctified , Justified ; they are not called Saints , Churches of Saints , Christians , nor Sanctified ones , Ergo , Infants ought not to be baptized . If any should say why did you not cite these assertions of Mr. Baxters whilst he was living ? I answer , more then Eighteen years ago , I did recite and Print these assertions , and many other Arguments of his to the same purpose , to which he gave no answer . Arg. 24. If there is but one way for all , both Parents and Children to be admitted in the Gospel Church , to the end of the World , and that it is upon profession of Faith to be baptized ; then both Parents and Children must upon the profession of their Faith be baptized , and so admitted , &c. But there is but one way for all , both Parents and Children to be admitted into the Gospel-Church to the end of the World , and that is upon the profession of their Faith to be Baptized , Ergo. Arg. 25. That cannot be Christ's , true baptism wherein there is not , cannot be a lively Representation of the Death , Burial and Resurrection of Jesus Christ , together with our Death unto Sin , and vivification to a New Life ; but in the Rantizing or Sprinkling of an Infant there is not , cannot be a lively Representation of Christ's Death , Burial and Resurrection , &c. Arg. 26. That pretended Baptism that pretends to frustrate the glorious end and design of Christ in his Instituting of Gospel Baptism , or cannot answer it , is none of Christ's Baptism ; but the pretended baptism of Infants tends to frustrate the glorious end and design of Christ in Instituting of Gospel Baptism , Ergo. The Major will not be denied . As to the Minor , all generally confess the end and design of Christ in Instituting the Ordinance of Baptism , was in a lively Figure to represent his Death , Burial and Resurrecton ; with the Persons Death unto Sin , and his rising again to walk in newness of Life , that is baptized ; as the Sacrament of the Supper was ordained to represent his Body was broke , and his blood was shed . But that a lively Figure of Christs Death , Burial and Resurrection , appears in Sprinkling a little Water on the Face , I see not , ( and as done to an Infant ) there can no Death to sin , and rising again to walk in Newness of Life be signified ; and therefore Christs design and end therein is frustrated . Arg. 27. If Baptism be Immersion , as to the proper and genuine Signification of the word Baptizo as also of those Typical and Metaphorical Baptisms , and the Spiritual Signification thereof ; then Sprinkling cannot be Christs true Baptism . But Immersion is the proper and genuine signification of the word Baptizo , and also of those Typical and Metaphorical Baptisms spoken of , and the spiritual signification thereof , Ergo , Sprinkling is not Christ's true Baptism . 1. That the proper and genuine signification of the word Baptizo is Immersion , or to Dip , &c. We have fully proved , which is also confessed by all Learned in that Language . 2. That the Typical Baptism , viz. that of the Red Sea , wherein the Fathers were buried , as it were unto Moses in the Sea , and under the Cloud , appears from Pools Annotations . 1 Cor. 10. 2. Others , ( saith he ) more probably think that the Apostle useth this Term , in regard of the great Analogy betwix● Baptism ( as it was then used ) the Persons going down into the Waters , and being Dipp●d ; and the Israelites going down into the Sea , the great receptacle of water , tho' the water at that time was gathered on heaps on either side of them ; yet they seemed buried in the water , as Persons in that Age were when they were baptized , &c. The second was that of Noahs Ark ; See Sir Norton Knatchbul , who I before Quoted , and shall here again recite his words . The Ark of Noah , and Baptism , ( saith he ) were both a Type and Figure of the Resurrection , not the Sign of the washing away of Sin , tho' so taken Metonymically , but a particular signal of the Resurrection of Christ . Of this , Baptism is a Lively and Emphatical Figure , as also was the Ark of Noah , out of which he returned as from a Sepulchre , to a New Life . 3. Metaphorical Baptism is that of the Spirit , and of affliction : The first signifies not a Sprinkling of the Spirit , but the great Effusion of the Spirit , like that at Pentecost , Acts 1. 4 , 5. Shall be Baptized , &c , On which words Causabon speaks thus : See Dr. Du Veil on Acts 2. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to Dip or Plung● , as it were to die Colours , in which sense , ( saith he ) the the Apostles might be truly said to have been baptized , for the House in which this was done , was filled with the Holy Ghost ; so that the Apostles might seem to have been plunged into it , as into a large Fish-Pond . Also Decumentus on Acts 2. saith , A wind filled the whole House , that it seemed like a ●i●h-Pond , because it was promised to the Apostles , that they should be baptized with the Holy Ghost . And the Baptism of afflictions are those great depths or overwhelmings of afflictions , like that of our Saviours ( magnis componere parva ) no part free , Mat. 20. 22. where you have the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and like that of David , who saith , God drew him out of deep waters . 4. The spiritual signification thereof is the Death , Burial and Resurrection of Christ , and of our Death to sin , and vivification to a New Life . This being so , it follows undeniably that Sprinkling cannot be Christs true baptism ; it must be Immersion and nothing else . And in the last place , finally , to confirm that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to Dip , both from the ●…teral and spiritual signification thereof , as also from those Typical and Metaphorical Baptisms mentioned in the Scripture . I might add further that this evidently appears from the practice of John Baptis● , and the Apostles of Christ , who baptized in Rivers , and where there was much water ; and also because the Baptizer and Baptized , are said to go down into the water ( not down to the water ) and came up out of the water . John Baptist is said to baptize them into ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) ●ordan as the Greek renders it , which shews it Dipping and not Sprinkling . Would it be proper to say , he Sprinkled them into Jordan . The Lord open the Eyes of those who see not , to consider these things . Sir , I expect your answer to these Arguments particularly if you make any reply to what I have said in confutation of your Treatise , and see you do your business better the next time , for as yet you have not proved Infant Baptism to be , from Heaven , as I hope the unprejudiced Reader will conclude : I shall say no more at present ; but leave all I have said to the blessing of God , hoping in a little time he will vanquish by the light of his sacred word , your Scripture less practice of Infant Baptism out of the World clear up the Truth of his own despised Ordinance , That Wisdom may 〈…〉 of her Children , and God may be Honoured , to whom be Glory now and for ever more . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A47591-e41370 † Worthy Britains , see how Mr. Richard Baxter , hath out down Infant Baptism with his own Sword ; can Infants shew their consent to be married to Christ , or profess Faith in him . Notes for div A47591-e55120 ☞ Notes for div A47591-e59350 * Read the Table of the Authors at the beginning of this Book . Notes for div A47591-e63200 Mr. Daniel Williams in his Book called the vanity of youth . page 131. Mr. Williams Worthy of blame as well as Mr. Burkit . The danger of Infants Baptismal Covenant layd open . * Perkins on Gal. c. 3. p. 256. 
A47542	----	A golden mine opened, or, The glory of God's rich grace displayed in the mediator to believers, and his direful wrath against impenitent sinners containing the substance of near forty sermons upon several subjects / by Benjamin Keach. Keach, Benjamin, 1640-1704. 1694 Approx. 1437 KB of XML-encoded text transcribed from 260 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47542 Wing K69 ESTC R18541 12349896 ocm 12349896 59949 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47542) Transcribed from: (Early English Books Online ; image set 59949) Images scanned from microfilm: (Early English books, 1641-1700 ; 213:12) A golden mine opened, or, The glory of God's rich grace displayed in the mediator to believers, and his direful wrath against impenitent sinners containing the substance of near forty sermons upon several subjects / by Benjamin Keach. Keach, Benjamin, 1640-1704. [11], 500, [7] p. : port. Printed and sold by the author ... and William Marshall..., London : 1694. "A trumpet blown in Zion", and "The blessedness of Christ's sheep" each has special t.p. Errata: p. [3] at beginning and p. [7] at end. Reproduction of original in British Library. Includes index. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Grace (Theology) -- Sermons. Sin -- Sermons. Sermons, English -- 17th century. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-08 Simon Charles Sampled and proofread 2005-08 Simon Charles Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion 1694 BENJAMIN KEACH MINISTER OF Y e GOSPEL AND PASTOR OF A CHURCH AT HORSLY DOWN SOUTHWORK AGED 54. The Shadow of his Face you se Who nothing hath to Glory in , But his Bless't Lord , unless it be , His trials which not smal have been , By Persecution once most sore But by false friends afflicted more . A GOLDEN MINE OPENED : OR , The Glory of God's Rich Grace Displayed in the Mediator to Believers : AND HIS Direful Wrath against Impenitent Sinners . Containing the Substance of near FORTY SERMONS Upon several Subjects . By BENJAMIN KEACH . Ephes . 3. 8. Unto me , who am less than the least of all Saints , is this Grace given , that I should preach among the Gentiles the unsearchable Riches of Christ . London , Printed , and sold by the Author at his House in Horse-lie-down , and William Marshall at the Bible in Newgate-street . 1694. Reader , There are two Mistakes in the first Column of the first Page of the Contents of the Sermons : Viz. Line 7 , for Fear , read Fan , Line 25 , for Eternal , read External . To the Christian Readers ; Chiefly to such who were the Subscribers for , and principal Promoters of the Publication of this Work. Beloved in our Blessed Redeemer . IT was the least of my Thoughts , when I had preached the greatest part of the ensuing Sermons , once to suppose they should ever be published to the World : But through some of your important Requests and Desires , I was prevailed with , many of you so readily and unexpectedly subscribing to take off so great a Number of them ; which had you not done , they had never seen the Sun , I not judging them deserving such a Publication . I am sensible of my great Insufficiency ; and might , from the Defects of my Ability for the great Work called to , have seen cause enough to have denied a Compliance with you herein : But having so often formerly passed through the Censure of the World , made me perhaps the more unconcerned ; and knowing that the most of them will come into your Hands , ( who I hope will cast a Mantle on my Humane Frailties ) it was a farther Inducement to consent . However , if the Holy God be pleased to succeed the great Pains I have taken , with his Blessing , I shall see no cause to be troubled at what I have done . It 's like some may object , I do not well to meddle with Controversies at this time . I answer , that I have , it is true , touched upon several controvertable Points ; but not as they are Matters of Controversy , but to clear up the Truths of Christ for the Establishment and Comfort of the People committed to my Care. Besides , I being misrepresented as touching my Judgment in some great Points , ( as I have been informed ) I thought it was my Duty to rectify such Mistakes . The grand Controversy here insisted upon , is that about Election , and the Saints Final Perseverance , which I hope the Reader will find to his satisfaction confirmed . Reader , I have since these Sermons were printed off , met with a Book wrote by a Person , whom I both esteem and honour , ( excepting his Opinion ) entituled , A Treatise touching Falling Away ; wherein he endeavours to answer some of our Arguments : Had I met with it sooner , I had given a particular Reply ; but in the general he may find he hath here an Answer to what he hath said . He endeavours to prove the Elect may be deceived ; which we deny not , though not finally deceived ; for that our Saviour intimates to be impossible : And to say , none are the Elect but they whose Warfare is finished , seems strange to me ; and to suppose the New Covenant spoken of Jer. 31. refers to the Jews only when called at the latter Days , is not true , but is contradicted by the Apostle , Heb. 8. Heb. 10. Our Argument , That Sin cannot separate from God's Love , is here also fully cleared : As also what he says , That Christ's Sheep may cease following him , and so fall out of his Hand , I have answered likewise : It is the Property of such , they do and shall follow him ; God has put his Fear into our Hearts , and we shall not depart from him . Moreover , the Absurdities that he pretends , do attend the Doctrine of Final Perseverance , I find I have taken off , though I saw not his Book . Object . But still the Cry is , Your Doctrine renders God so severe to his Creatures , it can't be a Truth . In answer ; Consider , all acknowledg that God foreknew all his Creatures from Eternity , and who would not be saved , ( which were far the greatest number ) ; and yet nevertheless he created them whom he knew would refuse his Grace , and perish Eternally ; is he unmerciful and too severe therefore ? But enough is said to remove such Cavils in the ensuing Treatise . Reader , There is one thing I thought good to hint unto thee , viz. I have quoted several Authors and worthy Writers in transcribing these Sermons for the Press , that were not mentioned when I preach'd the Sermons ; which may be I had then done , had I thought they should have been published to the World. Also I have left out many of the Enlargements , for otherwise the Book had swelled almost as big again ; so that you have but the Substance of what was delivered on these Texts , except it be that upon the Fan in Christ's Hand , which you have larger , God having been pleased to bless those Sermons to the great Profit of many Persons . But I am perswaded the Reader will like this Treatise not the worse for my brevity on each particular Head ; for great Enlargements I find are not profitable nor approved of by Christians of this present Age. I shall not therefore retain thee longer at the Door , but shall desire thy Prayers , ( as I have made them mine , and shall , God assisting me ) that this Work may be attended with Divine Blessings to thee from the Press , as it has been to many from the Pulpit . And let me , Reader , have a share in thy servent Breathings ( as I hope I shall not forget thee ) when at the Throne of Grace ; that I with you , and you with me , may be kept from falling , and preserved in Christ's Hand to Eternal Life , who am willing to serve thee according to that small Ability received , whilst , From my House at Horse-lie-down , in Freeman's-Lane , Southwark , Septemb. 13. 1694. Benjamin Keach . A Table of the Contents of all the Sermons contained in this Book . FIRST Text , Mat. 3. 12. The Text opened , Pag. 2 The Parts of the Text opened , 3 What meant by Christ's Floor , shewed in 4 respects , 4 Filth of the National Floor , in 7 particulars , 4 , 5 , 6 Great Evils among God's People shewed , 7 , 8 2. What meant by Christ's Fear , shewed in five or six Particulars , 9 , to 17 3. What meant by the Chaff , shewed in 2 things , 18 4. Why are Hypocrites compared to Chaff , shewed in six Particulars , 18 , to 25 5. Why the Saints are compared to Wheat , opened in nine Particulars , 27 , 28 , 29 6. What meant by Christ's Garner , shewed in two things , 29 , 30 7. What meant by burning up the Chaff , 30 8. Why God's Wrath is compared to Fire , opened in eight Particulars , 31 , 33 , 33 9. Doctrines raised , 33 , 34 , 35 The Application , 36 , 37 , 38 , 39 Second Sermon . Doct. God's Wrath is like to Fire , it is intolerable . 1. Demonstrated in . 2. External and Internal Wrath opened , 41 , 42 , 43 3. The Nature of Eternal Wrath , shewed in Spira and Child , 44 , to 51 4. Eternal Wrath , or Hell-Torments , and the Nature thereof , opened largely , 52 , &c. Second Text , John 10. 27 , 28. First Sermon . 1. The Text opened and Terms explained , 75 , 76 2. The Doctrine propounded , viz. All true Believers are the Sheep of Christ , 76 The Doctrine opened . 1. How they may be called Christ's Sheep , shewed in seven Particulars , 77 , to 80 2. What meant by Christ's Voice , shewed in 4 respects . 1. The Voice of his Word . 2. Of his Spirit . 3. Of his Doctrine . 4. Of his Rod , 80 The Nature of the Voice of Christ's Spirit , opened in eight Particulars , 81 , 82 , 83 3. The chief Essentials of Christianity , what ; shewed in seven Particulars , 85 , 86 Second Sermon . 1. How Christ's Sheep hear his Voice , shewed in nine Particulars , 87 , 88 , 89 2. Why False Teachers are called Strangers , shewed in five Particulars , Pag. 90 3. The Application , 91 Distinct Persons in the Godhead , proved by five Arguments . Christ God and Man , 92 , 93 Third Sermon . 1. In what respect Christ knows his Sheep , shewed in five respects , 98 , 99 2. What a kind of Knowledge the Knowledg of Christ is , shewed in ten Particulars , 100 , 101 All further opened , in 13 Parts , 101 , 102 3. The Application , 104 , 105 Fourth Sermon . 1. The Characters of Christ's Sheep , shewed in 15 Particulars , 107 , to 11● 2. Christ's Sheep do follow him , how ; in 8 Parts . 3. Christ's Sheep have his Mark , 118 4. They follow the Footsteps of the Flock ▪ 119 The Application , 121 Fifth Sermon . 1. What kind of Shepherd Christ is , 122 , to 130 2. What Pastures Christ feeds his Sheep in , 130 1. The Word , 130 2. The Ordinances , 131 3. The Promises , 135 4. His Providences , 136 3. What the Nature of Spiritual Food is , shewed in seven Particulars , 137 4. The Application , 139 , 140 Sixth Sermon . I give them Eternal Life , &c. 1. The Text further opened , 141 2. How Believers are in Christ's Hand , in seven Particulars , 142 3. What being in Christ's Hand denotes , shewed 〈◊〉 three Particulars , 142 , 143 4. What meant by Eternal Life . A threefold Life of Man , 143 5. How Christ is our Life , in four respects , 144 6. Man naturally dead opened , and Free-will detected , 144 , 146 , 147 7. Salvation or Eternal Life wholly of Grace , proved , 147 , to 152 8. Why Salvation is wholly of Grace , 152 , 153 , 154 9. Why Christ will give Eternal Life to his 〈◊〉 , shewed in seven Parts , 155 , 156 10. The Application . Seventh Sermon . Third Doctrine raised , viz. None of Christ's Sheep can so fall away , as to perish eternally . 1. Something first premised before the Doctrine is proved . 2. Believers may fall foully , how far , shewed , pag. 162 , 163 3. The Causes of the Saints falling opened , 164 , — 169 4. The Doctrine confirmed , That the Saints cannot fall finally . First Argument taken from Election , 169 1. The Doctrine of Personal Election proved , 170 , 171 , 172 , 173 2. The Objection , I am not elected , a ninefold Answer , 175 , 176 Eighth Sermon . 1. How Election tends to prove the Saints final Perseverance , shewed in seven Particulars , from 177 , to 183 Second Argument to prove the Saints final Perseverance , taken from the Nature of the Love of God the Father , in four Particulars , 184 3. Sin cannot separate a Believer from God's eternal Love demonstrated , and many Objections answered , from 185 , to 190 4. From what Principle Believers do oppose and resist Sin , shewed in 10 Particulars , 191 , 192 , 193 Ninth Sermon . Third Argument to prove the Saints final Perseverance , taken from the Nature of Christ's Love , 193 1. What kind of Love Christ's Love is , shewed in many Particulars , 193 , 194 , 195 Application . The excellent Nature of the Knowledg of Christ's Love , 200 , 201 , 202 Fourth Argument to prove the Saints final Perseverance ; 1. Taken from the Nature of the Covenant of Grace . 2. Which is opened in ten Particulars , from 202 , to 210. 3. This general Argument summed up , 210 , 211 Tenth Sermon . Fifth Argument to prove the Saints final Perseverance , taken from their bring the Children of God , demonstrated in seven Particulars , 212 , 213 , 214 , 215 How they that are born again cannot sin , shewed in six Particulars , 216 , 217 The general Argument summed up , pag. 218 , 219 The Application , 220 Eleventh Sermon . Sixth Argument to prove the Saints final Perseverance , taken from their Union with Christ , 221 The Nature of that Mystical Union opened , in five or six Particulars , 222 — 229 Ten Arguments taken from thence , 230 , 231 The Application . Twelfth Sermon . Seventh Argment to prove the Saints final Perseverance , taken from the Death of Christ , 235 Christ died not only for the good of his Elect , but also in their stead , proved by nine Arguments , 236 — 248 Four Arguments further from thence , 241 , 242 , 243 Arminian Errors about universal Redemption confuted by 19. or 20 Arguments , 249 , to 256 Thirteenth Sermon . Eighth Argument to prove the Saints final Perseverance , taken from the Effects of Christ's Death , 257 What the Effects of Christ's Death are , largely opened , 257 , to 266 The Application , 267 , 268 Fourteenth Sermon . Ninth Argument to prove the Saints final Perseverance , taken from their being in the Father's Hand , 269 What is meant by the Father's Hand , shewed in three Particulars , 270 , 271 2. From their being in Christ's Hand , what it imports , or meant thereby , 274 , 275 , 276 , 278 , 279 In what respects the Saints are said to be in Christ's Hand , opened in thirteen Particulars , 280 , 281 , 282 , 283 The general Argument summed up , 284 Fifteenth Sermon . Tenth Argument to prove the Saints final Perseverance , taken from the nature of true Grace . What a Principle of trut Grace is , shewed in six Particulars , 287 , 288 , 289 Weak Grace shall be victorious , 290 to 295 Sixteenth Sermon . The grand Objection against final Perseverance answered , 297 , 298 1. Christ's Birth matter of Joy to all People , answered , 2. If none saved but such that are elected , what need any look after Salvation ? answered , 3. Doctrine of Election tends to make the Saints loose and remiss in God's Service , answered , page 299 4. Take beed , watch , &c. answered , 5. Some Branches in Christ wither and are cut off , answered , 226 , 301 6. If Christ died not for all , how can I know he died for me ? answered , 301 , 302 7. Work out your own Salvation with Fear and Trembling ; what intended by it , and the Objection from thence answered , 302 , 303 , 304 8. If you abide in me , answered , 9. Some have made Shipwrack of Faith , &c. answered , 306 10. A righteous Man may turn from his Righteousness , answered , 307 11. God would have all Men be saved , &c. answered . 12. What need preaching , &c. if all are absolutely elected to Salvation , that shall be saved ? answered , 309 13. Those in every Nation that 〈…〉 are accepted of him ; answered , 383 , 384 Absurdities attending the Doctrine of the final Apostacy of true Believers , opened in twelve Particulars , 313. The Application , 315 , to 318 Third Text , Heb. 6. 4 , 5 , 6. 1. This Scripture mistaken by the antient Fathers , 319 2. The Text opened , with the Connection of what precedes and succeeds , Doct. 1. The severest Doctrine useful to Professors that are slothful , or dull of hearing , 321 2. What those Persons Attainments were , and what not , 322 , 323 They were not true Believers , 323 , 324 Doct. 2. It is a high Privilege for Men to be enlightened with the Knowledg of the Gospel . 3. What common and saving Illuminations of the Spirit are , and how they differ , 325 , to 331 Second Sermon . What is meant by the Heavenly Gift , 332 What by tasting the Heavenly Gift , 333 , 334 How said to partake of the Holy Ghost , 334 And tasted of the good Word of God , 335 1. What is meant by the Word of God , 335 2. Why called the good Word of God , shewed in eight Particulars , 336 What a kind of Taste an unsound Christian may have of the Word of God , 337 , 338 What a kind of Taste Believers have of God's Word , pag. 340 , 341 What is meant by the World to come , 343 The Nature of the World to come , 346 The Riches , Honour , Joy and Pleasures of the World to come , 349 , 350 , 351 , 352 Third Sermon . What meant by the Powers of the World to come , 354 What a kind of Taste the Persons in the Text were said to have of the Powers of the World to come , shewed in six Particlars , 355 , 356 , 357 , 358 What is spoken concerning those Persons , viz. They may fall away , How it is impossible to renew such unto Repentance , how not impossible , 359 , 360 Why it is impossible , &c. 360 What the Sin against the Holy Ghost is , 361 , 362 , 363 The Application , 364 The fourth and last Text , Heb. 2. 3. 1. The scope of the Text opened , 368 2. The Terms and Parts explained , 369 Doct. 1. That the Salvation of the Gospel is great and glorious . Doct. 2. That the Means of this Salvation may be neglected . Doct. 3. That such who neglect this Salvation cannot escape , 369 Doct. 1. Two things proposed to be done . 1. To prove the Proposition , That Gospel-Salvation is great , &c. 2. To improve it by way of Application . Arg. 1. Salvation great comparatively , 369 , 370 Arg. 2. Salvation great positively , Great and glorious in respect of the time when found out and promised , 370 , 371 Arg. 3. Great in respect of that great Counsel held in Eternity between the Father and Son about it , 371 Arg. 4. Great in respect of the Design of God therein , which is threefold : 1. His own Glory . 2. The Ruin of Satan and his Kingdom . 3. The Eternal Happiness of Man , or of all that believe . Arg. 5. Great considering how low Man was fallen , and the seasonableness of it . Second Sermon . Arg. 6. Salvation is great considering the Persons that brought it about , or do 〈◊〉 it , viz. the Father , the Son , and the Holy 〈…〉 What part of Gospel-Salvation may 〈…〉 rectly attributed to God the Father , 〈…〉 seven Particulars , 〈…〉 79 What part Christ hath in it , pag. 379 , 380 Christ a great and Almighty Saviour , shewed in many Particulars , 381 , 382 What part the Holy Ghost hath in working out our Salvation , 382 , 383 Third Sermon . Arg. 7. Gospel-Salvation great , considering what we are delivered from . 1. Sin that hath corrupted our Nature . 2. From that which is destructive to our Nature , which is Punishment , both here and hereafter . 1. The Evil of Sin opened , in six Partic. 391 , 392 2. The nature of that Punishment we are delivered from , 393 , 394 , 395 Arg. 8. Gospel-Salvation great , considering what Christ hath done and suffered to effect it , opened in five Particulars , 397 , 398 , 399 Fourth Sermon . Arg. 9. Salvation great , considering the Subjects redeemed . 1. The Soul of Man. 2. The Body , 400 The Soul of Man exceeding precious , proved by eleven Arguments , 401 , 402 , 403 , 404 , 405 The Soul Immortal , proved by seven Arguments , 406 , 407. The Application , 408 , 409 Ministers and Parents have a great Charge committed to them , the Charge of Souls , 410 , 411 False Teachers much to answer for , that deceive Souls . Fifth Sermon . Arg. 10. Gospel-Salvation great , considering what Believers are thereby raised up unto , or the Privileges invested with , shewed in many Particulars , 413 , 414 , 415 , 416 , 417 , 418 , 419 The Application . Object . I cannot rise to a full Perswasion that Christ is mine , answered . Such a full Perswasion appertaining not to the Being of true justifying . Faith , but is a high degree of it , 420 Sixth Sermon . Arg. 11. Gospel-Salvation great and glorious , because a full , compleat , comprehensive Salvation , 421. It hath all things in it that either Sinners or Saints do need , proved at large , 422 , to 428 Seventh Sermon . Arg. 12. Salvation great in respect of Christ himself , the first and great Minister thereof , 429 When Christ first began to preach this Salvation , 431 Arg. 13. Gospel-Salvation great considering its wonderful Confirmation , pag. 432 , 433 Arg. 14. Gospel-Salvation great , because the holy Angels pry into it , and are amaz'd at it , 433 , 434 Arg. 15. Salvation great , because so free a Salvation , 434 , 435 Arg. 16. Salvation great , because 't is eternal , 435 Eighth Sermon . Doct. 2. opened , Gospel-Salvation may be neglected . Four things proposed , 436 1. What meant by neglecting it , 436 2. Who may be said to neglect this Salvation opened in eighteen Particulars , 436 , to 443 Ninth Sermon . 3. From whence it is Men neglect this Salvation , largely opened , 443 , 444 , 445 , 446 , 447 The Application , 451 , 452 Tenth Sermon . 4. The great Evil and Sin of 〈…〉 of the Gospel opened , 453 1. In respect of God the Father , 453 2. In respect had to Christ , 457 , 458 , 459 3. In respect had 〈…〉 holy Spirit , 461 , 462 Eleventh Sermon . What a great Sin it is to neglect Gospel-Salvation opened in respect of the Sinner himself , 464 , &c. Twelfth Sermon . 1. What those cannot escape that neglect Gospel-Salvation , 471 1. Not escape the Curse of the Law , 471 , 472 2. The Guilt and Punishment of Sin. 3. The Wrath of God. 4. The Damnation of Hell. 2. The Cause and Reasons why they cannot escape , shewed in nine Particulars , 475 Thirteenth Sermon . 1. When , or at what time they shall not escape , shewed in four respects , 477 2. The nature of that Wrath shewed in nine Particulars , which they cannot escape , 480 , 481 , 482 Fourteenth Sermon . 1. Why the Gospel is attended with such Threats , 483 , 484 , 485 , 486 2. What Sinners shall not escape , 487 , 488 Fifteenth Sermon . 1. What is not a Legal Doctrine , 489 , 490 2. What is a Legal Doctrine , 490 , 491. A TRUMPET Blown in ZION , OR AN ALLARM IN God's Holy Mountain : CONTAINING An Exposition of that Metaphorical Scripture MATTH . III. 12. Lately delivered in Two Sermons , and now Published to awaken the Drowsie and Formal Professors of this Age. Wherein the Nature of God's Wrath both Internal and Eternal is discovered , as seizing upon the Chaff , and Burning of it up with Vnquenchable Fire . Together with an Account how Professors may know whether they are Wheat or Chaff . By BENJAMIN KEACH , Pastor of a Congregation at Horsly-down , Southwark . LONDON , Printed in the Year 1694. A Trumpet blown in Zion , OR An Allarum in God's Holy Mountain : Containing an EXPOSITION of that Metaphorical Scripture MATTH . III. 12. Lately delivered in Two Sermons , and now Published as an Allarm to the Drousie and Chaffie Professors of this Age. MATTH . III. 12. Whose Fan is in his hand , and he will throughly purge his floor , and gather the Wheat into his Garner , but the Chaff he will burn up with unquenchable fire . OUr Text is Metaphorical , and as touching the main Scope and Coherence of it , it is one and the same with the 10 th . verse of this Chapter , which I have already spoken unto , and lately published the Sermons unto the World. John the Baptist endeavoureth to take off the Jews from their pretended Priviledges , of having Abraham to their Father , or their being his natural Seed , or Offspring ; and as so considered in Covenant with God , and thought their State and Condition good : Which he strove to convince them was a mistake , and this he doth by that Tropical Expression in ver . 10. Now also is the Ax laid to the root of the Trees . And in this 12 th . verse , Whose Fan is in his hand , &c. As if he should say , You shall e're long see your selves deceived , for all your great confidence in the flesh , touching your external , federal , relative holiness , and legal priviledges : For Christ with his Ax will now quickly cut you down : And with his Fan , fan you away as Chaff , if you have no better right to Church-membership on Earth , and to the glory in Heaven , than that which is derived to you from the account whereof you boast , viz. Having Abraham to your Father . So much only shall now serve as to the Scope and Coherence of the Words . 1. I shall proceed to give you the parts of the Text. 2. Open the Terms thereof . 3. Note two or three points of Doctrine therefrom . 4. Apply the whole . 1. As to the parts , you have , First , The person speaking , and that is John the Baptist . Secondly , The person spoken of , and that is Jesus Christ . Thirdly , The Predicate , or what is spoken of Christ , i. e. Whose Fan is in his hand , &c. John the Baptist was a great Prophet , yea the greatest Prophet that was born of Women , having greater Light and Knowledge of the Messiah than any of them that went before him , in that he could tell them this is he : He was sent to prepare the way of the Lord , as his great Messenger or Harbinger . He therefore was well instructed into the Nature and Excellency of his Masters Kingdom ; which was suddenly to be set up , upon the removalof the old Jewish Church , and Church-Membership ; this John was he that the Prophet Malachi spoke of , that God would send as his Messenger , to prepare the way of the Lord , as also how he would do this , even by a spirit of Burning : that should consume that People , and leave them neither Root nor Branch , i. e. burn up all their hopes in respect of their Root , viz. That external Covenant God made with Abraham ; on which they stood , and of which they boasted ; as also all that confidence they had in their own good works , and inherent Righteorsness : And this John's Ministry clearly held forth , and thereby discovered the grand Effect and glorious Design or Christs Doctrine , and Nature of his spiritual Kingdom , which was near at hand . Secondly , As touching Jesus Christ , who is the person John speaks of . I shall not now treat of his Office , Power , Dignity , and Glory , which are more fully hinted at in the Context : Whose shooes I am not worthy to bear , he shall baptize you with the holy Ghost and with Fire . v. 11. But I shall pass by that , and shall explain the Terms . 1. Shew you what is intended by Christs Floor . 2. What is intended by the Fan in his hand , by which he doth purge his Floor . 3. What is meant by the Chaff , and why so called . 4. What is intended by the Wheat , and why so called . 5. What we are to understand by Christs Garner , and gathering the Wheat into it . 6. And lastly , what is intended by the Fire , and by Burning up the Chaff . First , I said before our Text is Metaphorical , therefore no doubt by floor the holy Ghost alludes to that which in common acception is well understood by Husbandmen , i. e. A floor is a heap of Corn , that is threshed out of the Straw , and laid in a Barn , Wheat and Chaff together ; this usually is called a floor . Quest . But what is intended or meant by it here ? what is Christs floor , which he is said to purge ? Answ . I answer , By floor is doubtless intended hereby more directly and immediately the Jewish Church , but in a more remote and comprehensive sense , any spiritual community of Christians , Church , or body of People , professing religion . 1. The Jews were then Gods floor ( or Gods People ) as God himself is called an Husbandman , and they were a great Heap , a mighty floor : But almost all Chaff ; very Lees , i. e. loose , vain , empty , carnal , and unbelieving Men and Women . A more prophane and ungodly generation was hardly ever in the world ; and but a very few godly ones among them , but a very little wheat , viz. few sincere ones , or believing persons in all that floor , who waited for Christs Coming , and did when he came , in truth receive him . But now the Lord Jesus was come , with his Fan in his hand , to separate the Wheat from the Chaff , and not let them remain any longer together on that floor , in that old Barn , i. e. in the Legal Jewish Church state , according to the external Covenant of peculiarity God made with Abraham , and his natural Seed as such : Which had stood near its full period of time perfixed by the Almighty , but now must be pulled down , Jesus Christ being come , and just a going to build a new spiritual Garner , or Gospel Church , to put all his choice Grain or Wheat into , viz. all believing and true penitent persons ; this primarily I am satisfied is intended by floor : For the Jewish Church was not to abide or continue any longer than till the Death and Resurrection of Jesus Christ , it being a Typical Church , when the Antytype was come that must needs vanish away . 2. Yet in a remote sence , floor may refer to any Spiritual Community , Church , or people , in the times of the Gospel ; professing themselves to be Christians : Among which may be Chaff as well as Wheat : Evil and ungodly Persons , as well as Believers , gracious and true Religious ones ; and the truth is , there is more than one floor of this sort in our days . For , First , If we cast our eyes abroad , we shall soon espy a very great , old and decayed Barn , that hath a mighty floor or heap of People in it ; called Christians , and Reformed ones too ; But it is to be feared , when Jesus Christ comes with his Fan , to fan , and purge this floor , he will find it almost all Chaff : ' Tho' I doubt not , but in this great heap there will be found some Wheat , or godly Christians , but like as when a man comes into a Barn , and views a floor of Corn newly thrashed , he at first sight can hardly see or discern any thing save a heap of chaff : so it is here : Do but view the National floor , and you cannot but say , Sure 't is a heap of filth , a heap of Chaff ; for what an evil , polluted , and abominable Company ; of People are in this floor ! are there worse , or more notorious , more loose , light , prophane , unbelieving and ungodly Wretches living on the face of the Earth ? yet call themselves Christians , and members of Christ , and despise , nay reproach others , as if they deserved not that Name . I question whether there were worse in Sodom than some are who belong to this floor : Turks and Pagans abominate some of those actions and deeds of Darkness that are among them , behold their hellish Debauchery . 1. See what a heap of prophane Swearers and cursed Blasphemers are here , who daily belch out most abominable Oaths , calling upon the holy and patient God to Damn them every day : you may hear them as you walk along the streets ; nay their very Children by the Example of their wicked Parents , learn to swear and curse , as soon as , nay before , they can speak plain . 2. Then , O what a great and a filthy heap of beastly and brutish Drunkards are in this floor also , who shew their Sins as Sodom , and hide it not ! many of them go reeling along the Streets , and some spuing as they go , foaming out their own shame , and little think what Poyson they drink to their own precious and Immortal Souls , whilest they Tipple down their glasses of Wine and strong Drink ; and this they do without all fear of humane , or divine Laws , having no dread of present nor future Punishment ; tho' God positively theatens them , and all other ungodly Persons , with the loss of Heaven , and the Torments of Hell-fire ( for , no drunkard shall inherit the kingdom of God , 1 Cor. 6. 9 , 10. ) yet they dread it not . 3. Behold also in this floor a third Sort , even as bad or worse than the other two , viz. Vnclean Persons , or vile , filthy and impudent Whores and Whoremongers , who are the shame of this City and Nation ! What a multitude of common Harlots are here among us , besides Secret ones , who are beheld by him whose eyes are like a flaming fire . Alas ! they cannot hide their filthiness from his eyes , yet without fear how do they sin , 'till some bring Rottenness on their Carkasses , a Curse upon their Estates , Poverty on their Families , and Hell upon their own Souls : for he that commits Adultery with a Woman destroys his own Soul. 4. There is also another part of this floor , that are Chaff , which the fire of Gods wrath will Consume and burn up , viz. all the proud and haughty ones . This Sin reigns at this time to such a degree that we may fear some sad and fearful Judgment is near ; Pride goes before destruction , and a haughty Spirit before ● fall . Behold the strange Dresses , and high Heads ! which clearly represents the Vanity and Haughtiness of the Heart : The shew of their Countenance testifies against them : Women go to the Assemblies of religious Worshp as if they went to Play-houses ; and tho' God hath shewed in several poor Animals , his great Wrath and displeasure against this filthy Fashon , or high and shameful Head-dresses , yet they will not reform , nor leave them off : Nor is this sin only found among those of this floor , this heap , but also amongst others , who would be thought more pure , and of a siner sort : but let them know , the Fanner will suddenly come with his Fan in his hand ; the day comes shall burn as an Oven , and all the proud , and all that do evil , shall be stubble , &c. 5. What a cursed heap is there also of Atheists , and Graceless Wretches , who contemn God and all Supernatural Revelation of the Divine Being , and Religion ! these despise and ridicule the holy Gospel , or at best will acknowledge no other Worship nor Religion , than what the old Heathens owned , and were taught by the Light of Nature : The preaching of the Cross , or of a Crucified Christ , is to these foolishness ; others that can't believe , nor will receive that Doctrine that comports not with their own carnal reason : What believe they can be justified by the Righteousness and Obedience of another ! and their own Inherent Righteousness no part of their Justification before God! This is a strange Doctrine . For there are of this sort in this heap , such as are grievously corrupted , and erroneous , carried away with Arminianism , Socinianism and Antitrinitaism , and disallow of the chief Corner-stone God hath laid in Sion : For if Christ be not the most high God , God by Nature , Coequal and Coeternal with the Father , and one in Essence , 't is Idolatry to yield divine Worship and homage to him ; for that glory God will not give unto another . The gods that have not made the Heaven and the Earth , even they shall perish . 6. What abundance of carnal Worldlings , covetous and Earthly-minded Wretches are there also , whose gain is their Godliness , who value no Religion , but what suits with their filthy Lusts ! some of these set up for Preachers , meerly for their Earthly gain , and make a Trade of it , living prophane and ungodly Lives , being Guilty almost of all maner of gross and abominable Sins , preferring humane Rites and Ceremonies above Christs Institutions , and a Form of Godliness above the Power of it . 7. Besides , what a heap have we among us , of Traiterous , blind and deceitful Persons , who seek to betray the Protestant Interest , and all our Civil and Religious Liberties , into the hands of the common Enemy ; who neither Fear God , nor Honour the King ! As also what a multitude of Thieves , High-way-men , House-breakers , and bloody Villains , skulk and hide themselves in this heap ! The very mentioning of these things is enough to grieve and wound our very Souls , considering how good and gracious God hath been to us in this Land ; and what a Nation this hath been , and what Wonders the Almighty hath formerly and of late times wrought for us , I mean for the Land in general . May we not fear that the Fanner will come with his Fan , and sever the Chaff in his direful Indignation from the Wheat , and let the Fire of his Anger seize upon it and burn it up ? what can we expect but some amazing and fearful Judgments from the Lord , unless a National Repentance and Reformation , like that of Nineveh , doth speedily prevent it ? Secondly , There is another Heap , that may be called Christs floor , tho' not so big as the former , and tho' they seem to be more refined — yet if we consider them all together ( for they are too much divided amongst themselves ) what abundance of Chaff is there here also ! Are there not many amongst these as bad as others , viz. People of ill and corrupt principles , bitter and censorious Spirits , and of scandalous lives : What Malice , Envy and Hatred , do they discover one against another , because of their differing Sentiments in and about some principles of Religion , rendering their Brethren odious to the World , Back-biting , Reproaching and Scandalizing each other , to the great dishonour of God , and shame of their sacred profession ? one while charging and condemning the Innocent , and yet acknowldege not their Evil ; and at another time striving to vindicate and clear such as are greatly guilty before God ? both which are abominable and hateful in his sight , who will judge righteously , and render to every man at last according to his Works . Certainly there is sarcely a worse Sin than the Sin of Back-biting ; he that hates his Brother ( Robbing him of his good Name out of Malice and Envy ) is a Murtherer , and no Murtherer hath eternal Life abiding in him , 1 John 3. 17. such who are destitute of Christian Love and Charity , or hate their Brethren , clearly shew they act contrary to the divine Principle of Grace , nay of Morality , and so are void of that sacred Life , Nature , and Image of God. For as love to the Bretheren is an Evidence of our being the Children of God , so he that is possessed with Wrath , Envy , Malice , and Hatred , shews he is one of the Children of the wicked one , who is called the Accuser of the Brethren . Clear it is that this is a Diabolical Sin , and renders such in whom it is found , like to the Devil . In this the Children of God are manifest , and the Children of the Devil ; Whosoever doth not Righteousness , is not of God , neither he that loveth not his Brother . Nay this great evil and wickedness is a sad sign that such are given up and left of God , as not retaining God in their knowledge , as the Apostle speaks of the Gentiles , who when they arrived to some degree of knowledge of God , yet did not glorifie him as God ; but violated his Law written in their Hearts : Therefore 't is said , that God gave them up to vile Affections , and they were filled with all Vnrighteousness , Fornication , Wickedness , Covetousness , Maliciousness , full of Envy , Murther , Debate , Deceit , Malignity , Whisperers , Backbiters , Despiteful , Proud , Boasters , &c. No doubt but that the Sin of Backbiting , Wrath , Malice , and Envy is as bad , if not worse , than Fornication , Swearing or Drunkenness ; and lamentable it is to see this Sin , found among some who account themselves no small persons for Knowledge , Zeal and Piety in these days . But alas ! alas ! how sad and deplorable is their Condition , and vain that profession they make of Religion ! let them repent of this their great wickedness , and get a changed heart . Moreover , are there not in this floor others who are proud , earthly , carnal and covetous Persons ? they are called Nonconformists , but 't is not so far as they ought from the Sins and Pollutions of this World , they conform to them in their detestable fashions and covetous practices : Do not many of them appear to love Sons and Daughters more than Christ or his sinking Interest ? they can lay out plentifully to feed and cloath their own Children , whilst their bowels are shut up against the poor Members of Christ or Children of God ; they 'll spare more to gratifie the Pride and base Lusts of their Children , than they will spare to supply the necessities of the poor Saints , or to support the Interest of Christ and his Gospel : Many pounds shall go for the first use , when a Shilling is thought a great deal with some of them for the second ; they think nothing too much to enrich and uphold their own Families , whilst the Family of God suffers want , and the Cause of Christ languishes in their hands . O how little does the power of Grace and true Godliness shine amongst this sort ! what formality and lukewarmness is there in these days , amongst such who are called Saints and holy Brethren ! This , it is true , may be called Chirists Floor especially , but abundance of Chaff , no doubt will be found in it , when the Fanner comes to fan it . Look to it you Sinners in Sion : Fearfulness will e're long surprize the Hipocrite . Who among us shall dwell with devouring Fire ? who amongst us shall dwell with Everlasting Burning ? Isa . 33. But so much as to what is meant by Christs Floor . Quest . 2. What is intended by the Fan ? Answ . A Fan is a certain Instrument which the Husbandman uses to cleanse , or purge his Corn from the Chaff , evil Seeds , and all silth whatsoever : And this Instrument he holds in his hands , and uses upon his Knees , by which he tosses up the Wheat and Chaff together : And then shakes it to and fro , moving all at once , by which a wind is made , and the Chaff is blown away , and the Wheat separated and purged from it : Now John Baptist alludes to such an Instrument as this . Quest . But what is meant by Christs Fan in a spiritual sense ? what is signified hereby ? First , I answer , By Christs Fan is meant his Word , his holy Gospel , especially the Doctrine thereof ; 't is by this he cleanses , and purges his floor . Now you are clean through the Word which I have spoken unto you . ( Now the unclean person , the Traytor Judas is gone out from you : ) Thro' my Word , i. e. through my Doctrine , you believing in me , and receiving me by Faith for Righteousness and eternal Life . 'T is said Christ gave himself for his Church , that he might sanctify and cleanse it with the washing of water by the Word , Eph. 5. 26. Cleansing here imports the means by which it is wrought , or the Instrument , namely the Word of the Gospel , especially the Promise of free Justification and Sanctification by Christ , received thro' Faith , which Baptism was a Sign or Symbol of ; see 1 Pet. 1. 22. Seeing ye have purified your selves in obeying the truth thro' the Spirit , &c. This was done in subjecting themselves to the Faith of the Gospel , to which the purifying of the heart is ascribed principally in Justification , whereby the guilt of Sin is purged away , as appertaining to the conscience ; he alludes also to the sanctifying power and virtue of the holy Spirit . Compare this with Psal . 119. 9. Wherewith shall a young man cleanse his way ? that is , the way of his Heart , and also the way of his Life : The answer is , By taking heed thereto according to thy Word ; that is , let him take heed according to that holy doctrine taught and held forth in God's Word ; so that he attain unto a right knowledge of God , and of the Messiah , promised and typified by the Sacrifices of Aaron , by whose Blood , and thro' whose Righteousness only , Justification is to be had : for without Christs Blood there is no cleansing from Sin and silthyness , neither of Heart , nor Life , for young nor old . It is not only to direct young Men to reform their Lives and Ways according to the Precepts of God's Word , nor to think by any degree of moral Righteousness or inherent Holiness they could be cleansed ; no , no , but to take heed according to the mysterious and sublime Doctrine of God's free grace in Christ : Which was the only way of Salvation , as well under the Law as under the dispensation of the Gospel . Sirs , this was , and still is , Christs Fan , namely the glorious Doctrine of God's Grace thro' the Redemption that is in Christ's blood ; and it was by this fan Christ cleansed that Jewish floor , to which my Text primarily refers . For the Jews were his floor , in which was abundance of Chaff ; and now Jesus Christ was come with his fan in his hand , to purge this floor ; and evident it is , his holy Doctrine severed , or separated the Wheat from the Chaff ; and by this means was the Wheat gathered into Christs Gospel-Garner , and the Chaff blown away : for as Chaff cannot endure the wind of the fan , so could not those unbelieving Jews , and hypocritical Pharisees , endure Christs holy and heavenly Doctrine . See Joh. 6. 52. to v. 60. How can this Man give us his flesh to eat ? They thought he spake of a Natural eating of his flesh , as we eat the flesh of Beasts or Fish : His Doctrine was not understood by them . Then Jesus said unto them , Verily , verily I say unto you , except you eat the flesh of the Son of man , and drink his blood , ye have no life in you , ver . 53. Now the eating of Christs flesh , and drinking of his blood , is no other thing than the receiving Jesus Christ by Faith for Righteousness and eternal Life : Believing in Christ , coming to Christ , looking to Christ , leaning , trusting , or staying on Christ , receiving of Christ , and eating of Christ , imply one and the same thing : It is our going out of our selves to him , or feeding by faith on him , or resting , or relying on his Merits , on his Obedience in his Life , and in his Death , for Justification and eternal Life , without any Works done by us , or any Righteousness wrought in us , as the Apostle speaks . But to him that worketh not , but believeth on him that justifies the ungodly , his faith is counted for righteousness . But this mysterious and sublime Doctrine the Jews could not bear , but it was such a Fan as fanned them all away that believed not : For they being ignorant of God's Righteousness , going about to establish their own Righteousness , have not submitted themselves to the Righteousness of God. They thought their own personal and inherent Righteousness was that by which they must be justified , accepted , and eternally saved : they had meat of their own to eat ; and therefore saw no need to go to their Neighbours door for it ; they were full , and increased in Goods , and thought they had need of nothing : And hence the Doctrine of Justification by the Righteousness of Christ alone was rejected by them , it was not understood by them ; that Christ's flesh should be Meat indeed , and his blood Drink indeed , was a strange Doctrine in their apprehensions ; they could not conceive how such things could be , ( as Nicodemus spake of Regeneration . ) Nor can any Man whatsoever who will receive no point of Faith , but what his natural reason can comprehend ; and thus this Doctrine of our Lord Jesus was a Fan in his hand , and it fanned away all the Chaff of that mighty Jewish floor , even all that received not that Doctrine , or who believed not in Christ , received not Christ by Faith for righteousness and eternal life : Nay it was such a Fan that it fann'd away some of Christs Disciples , ( not such who were his Disciples indeed , ) but many that followed him , and who are said to believe on him ; they believed he was the true Messiah , had some kind of faith , tho' not the Faith of Gods Elect : Many of his Disciples when they heard this , said , This is a hard saying , who can bear it ? It seemed hard to them , because they could not comprehend it by their own carnal reason : From thàt time many of his Disciples went back , and walked no more with him . Such a Fan was this Doctrine then , and such a Fan it is now , that it may be said to make a discrimination between the pure Wheat and the Chaff : for no doubt all that receive not this holy Doctrine ( whatever fair shew they make in the flesh ) are but Chaff in the sight of God , and will be found such at the last day . Nor ought they to be suffered to abide in Christ's Garner on Earth , ( as they shall not be gathered into his Garner in Heaven ) but be esteemed as Chaff , or drossy , professors , whatsoever their conversations may be : ( I mean such who eat not Christs flesh , and drink not his blood , i. e. wholly feed not upon Christ , rely not alone upon the Merits of a crucified Christ , or seek not Justification by his Righteousness only , but go about to bring in their own Works and inherent Holiness with Christ's Merits in point of Justification in God's sight . ) But to proceed : But like as a Husbandman hath more Fans than one , even so also in the Second place , Jesus Christ hath another Fan also , and that is ( I doubt not ) likewise intended here : viz. The dispensation of God's Providence ; for this was as a Fan in Christ's hand , by which he fann'd away those unbelieving Jews , and so purged his floor : I mean , the time was now come , that their national , legal and external Church-State must be pulled down and dissolved ; the Dispensation was changed , the Priesthood changed , and right of Church-membership changed ; they having Abraham to their Father , or being the Seed of professing Parents , would do them no good , nor avail them any thing . Because the Covenant of Peculiarity God made with him and his natural seed as such , as to the Date of the Duration thereof , was now run out and expired , the Ax being now laid to the root of the Tree , ver . 10 th . So that unless they receive Christ , believe in Christ , and are found gracious persons , fit Wheat for Christs spiritual Garner , or Gospel-Church ( which is built up of lively stones ) as Chaff the Gospel-dispensation like a Fan purges them out ; as indeed it did , and blew them all away : And we are not alone in respect of this great Truth , for many of our worthy Brethren ( who in some things differ from us ) assert the same : particularly , Reverend Mr. Cotton , who speaking of this Text , Mat. 3. 10. saith , " The first is the root of Abraham's Covenant , which this people much trusted upon , and of that it is which John Baptist speaketh , Now is the Ax laid to the root of the Tree , think not to say within your selves , we have Abraham to our Father ; so that all their confidence that they had in Abraham's Covenant , Temple and Tabernacle , and such things , are burnt up , and so they have no Root left them to stand upon , and this is one thing intended by the Root . " " Secondly , There is ( saith he ) something more in it ; the Lord by the power of his Spirit doth cut us off from any power of our natural Gifts and Parts , and spiritual Gifts also , or from any Confidence of our own sufficiency ; the Lord hath cut us off from hope in the Righteousness of our Parents , and from boasting of Ordinances . And again he saith , This we read of , Mat. 4. 1. It is spoken of the Ministry of John the Baptist , which did burn as an Oven , against all the Scribes and Pharisees , and left them neither the Root of Abraham's Covenant , nor the Branch of their own good Works : He cutteth them off from the Covenant of Abraham , &c. And by cutting them off from the Root , he leaveth them no ground to trust on . " Thus Mr. Cotton on The Covenant , p. 177 , and p. 21 , 22. Now evident it is , that nothing but the dispensation of God's Providence , or the Expiration of that period of Time determined by the Almighty for the standing of the Church of Israel , could cut the Jews off as a Nation , from being a Church and peculiar People unto God ; I mean in respect of that Legal Covenant . I deny not but that the Covenant of Grace God made with Abraham , and with his true spiritual Seed , stands firm for ever and ever , and none in that Covenant can be cut off , nor fanned away : for the Jewish Priesthood , Church-state and Church-membership , and all their Church-priviledges , were to remain until Christ came , or until the time of Reformation ; that is , till the Gospel-days and Gospel-dispensation took place , and no longer : But now that time being come , and they not seeing an end put to the old Covenant-Church , as it was made with the natural Offspring of Abraham ; and that their right to legal Ordinances , and Church-membership , could not give them any right to Gospel Ordinances , nor Gospel-Church-membership , and they not believing in Christ , not accepting of the Terms of the Gospel , were all of necessity purged out or fanned away , by the Fan of the New Testament-dispensation , and so were no longer a people in any sense in Covenant with God. Thirdly , Christ hath also another Fan in his hand , viz. The Fan of Church-Discipline . And many persons falling into sin are purged like Chaff out of his floor . Hereby , 1. Sometimes some evil and corrupt Persons , who get among God's people ( or into his Church ) and pass a while for Wheat , i. e. for gracious Persons , yet in time God suffers them to fall into one Temptation or another , by which means they are fann'd away , the Holy Jesus by his wise . Providence makeing a discovery of them , and their evil Tempers and Dispositions . 2. May be some glorious Truths , or Truth of Jesus Christ , is revealed , or cleared up to his Church in General , to which several Persons of the same Congregation may not only want Light in , but may be filled with Prejudice against , and not only against the Truth , but against the Church or Minister for seeking to bring it in ; and this may rise to such a height , through their Pride and Stubborness , that they will not abide any longer Members thereof , but violently rend themselves by Schism , and so are purged out . Tho' ( as 't is observed by an Husband-man ) some light Corn , may be good Wheat , may be fanned out with the Chaff , which he knows how to recover by fanning the Chaff also afterwards . And thus it was with some of those who were called Christ's Disciples , they could not , would not endure that blessed Truth Christ preached to them , of Eating of his Flesh , &c. but cried out , This is a hard saying , who can bear it ? and so went away and walked no more with him . O see what the Effects of preaching some Truths may be ! how many are there who cannot bear in this day sound Doctrine , but desert his People , and some Truths of Christ , and seem to shut their eyes against them , caling them Error and false Doctrine , and what not ? And this way God takes ( in his wise Providence ) to purge out some rotten Members , which possibly were a repoach to his People : And altho' may be some Wheat , may by this means through Satans Temptations , and Corruptions of their own hearts , and their great Ignorance , be fanned out with the Chaff , they being carried away by the Craftiness and Subtilty of such whom Christ hath a mind to sever from the Body ; yet he knows how to gather up the Wheat again , as the Husbandman doth . 3. Others , whom Christ would have purged out of his Church , may be suffered to suck in some evil , corrupt and dangerous Principles , or Errors in Fundamentals , like that of Hymeneus and Alexander , whose Errours being discovered , were purged out . 4. Also others fall into notorious and scandalous Sins , and so are purged out . 5. Some who are Chaff , or unsound Christians , may be suffered to take up undue offences against the Church , or Churches to whom they belong , and by giving way to Temptation , they may become unreconcileable , magnifying their own Wisdom and Self-conceitedness , and so by a secret hand of God be discovered and purged out : But it must be considered that the use and exercise of the Keys , or Rules of Church-Discipline , is appointed by Christ , as the proper Fan by which those sorts of Persons last mentioned , and some others , are to be purged out of the Church or Congregations of the Saints . Now the Fan of Discipline is two-fold . First , The Act of Excommunication : In the Name of our Lord Jesus Christ , when ye are gathered together , with my Spirit , to deliver such a one unto Satan , for the Destruction of the Flesh , that the Spirit may be saved in the day of the Lord Jesus . The Persons , Christ by this Fan of Discipline purges out , are of three sorts . 1. All gross and scandalous Persons , who are Guilty of any Act or Acts of Immorality , as Theft , Swearing , Drunkenness , Vncleanness , Covetousness , Lying , &c. These being publick and reproachful Crimes , the Offender ought sorthwith ( upon clear proof ) to be purged out , that the Name of the Lord may not be exposed to contempt , and his People villified by the ungodly World ; and time given to him for the proof and Trial of the sincerity or Truth of his Repentance ; which in part will be manifested by his Carriage and Behaviour under his Punishment ; I mean the Righteous Censure of the Church . The Second sort that this Fan of Discipline takes hold of , are such that suck in Heresies or Capital Errors ; these after the first and second Admonition , ought to be rejected and delivered up to Satan , that they may not learn to Blaspheme . The Third sort are such who refuse to hear the Church after their case ( in which they have offended ) is regularly brought in against them according to the Rule contained in Matthew ; the offence at first may be against one brother , and the offended party is first to tell him his fault between himself and his Brother or Sister that hath offended him alone : Whom if he can bring to see and acknowledge his evil , it is to proceed no further ; but if he cannot , then he is oblidg'd by the holy Law of Christ to take one or two more , and go to him , and strive to convince him , and bring him to a sight and sense of his iniquity ; but if he cannot do it , then it ought to be brought unto the Church , and if he will not hear the Church , then the Fan of Excommunication is to be used in the Name of Jesus Christ , and they purged out . As to such who rend themselves from a Church , or violate their sacred Covenant by irregularly withdrawing themselves , they ought to be marked , and solemnly in the publick Congregation declared to have withdrawn , rent , and cut off themselves from the Communion of the Church , and no longer to be owned nor lookt upon as Members , and none to Communicate with them until they have given satisfaction by Repentance . The Second part of the Fan of Discipline is that rule laid down by the Apostle , of withdrawing from every Brother and Sister that walketh disorderly ; as such that are Busibodies , Tatlers , or Idle ; or such that neglect their Duties in attending on the Church in times of solemn Worship , or that make Parties , or cause Division in the Church , and refuse to live in Obedience to Christ , under the due and just Government thereof , or to obey them that are set over them in the Lord , or who strive to have the prehemience , like Diotrophes , being Vain-glorious , prating against , or despising of Dignities , or the just Authority of Christs Ministers , or Angels of his Churches , as the beloved Apostle speaks , 3 Joh. 9 , 10. Wherefore if I come , I will Remember his deeds which he doth , prating against us with malicious Words , and not content therwith , neither doth he himself receive the Brethren , and forbideth them that would , and casteth them out of the Church . These are to be marked and withdrawn from , 2 Thess . 3. 6. Not to be counted as Enemies , but exhorted as Brethren : Unless they provoke the Church to further and a more severe Censure . Some of this sort oft-times strive to draw away disciples after them , and seek to disquiet the Peace of the Church , and in a fawning and flattering manner to deceive the hearts of the Simple ; therefore these , if they will not hear the Church , are to be quite fanned out also by Excommunication , and to be looked upon as an Heathen-man or Publican , as in the Case of Notorious and Scandalous Sinners , or such who are guilty of Heresie . Mat. 18. Fifthly , Jesus Christ hath also another Fan in his hand to purge his floor , or cleanse his Wheat from the Chaff , filth and defilement of Sin , namely , the Holy Spirit ; and by this means he cleanses and Purifies in a gracious manner the Souls of his own People : Such were some of you , but ye are washed , but ye are Sanctified , but ye are Justified in the Name of the Lord Jesus , and by the Spirit of our God. What filthy Creatures were those Corinthians , before the Lord Jesus by his Spirit had purged and Sanctified them . Faith , of the the Operation of God , is a most excellent Grace ; it is by Faith in the Blood of Christ that we come to be purged from the Guilt of Sin ; Faith applying his Merits and Righteousness unto the Soul in Justification ; and such is the Nature thereof , that it makes holy the Hearts and Lives of all such Persons in whom it is by the Spirit wrought or infused in Sanctification : And hath put no difference between them and us , Purifying their hearts by Faith. Yea , it cleanseth them from all filthyness of Flesh and Spirit , that they may perfect Holyness in the fear of God. But let me tell you that the Spirit and Grace of Christ in this respect is as a Fan , rather to Cleanse the Saints , by purging out the Chaff of Corruption , which naturally is in their Hearts and Lives , than to purge Hypocrites and gross Professors out of the Church , and to that I Principally referr here . 6. Moreover Christ hath the Fan of Persecution , or the Sufferings of the Cross , and all other afflictions which he brings upon his People , which he uses to purge and purify their Souls , and his Churches too . And from hence Afflictions are compaired to a Refiners fire : He shall set as a Refiners fire , and Purifier of Silver : He , that is the Messiah , i. e. our Lord Jesus Christ ; this is his Work , viz. to purge his People , who in this Place are compared to Silver and Gold that is refined : As in my Text they are likened unto Wheat , in this he is compared to a Refiner , and hath his Furnace ; in the other to an Husbandman , and so hath his Fan. Both these Texts allude to the same thing , and doing the same work , namely , to sever and separate the clean from the unclean , the Gold from the Dross , the Chaff from the Wheat . And evident it is , that Persecution , Trials and Afflictions , commonly make a great discovery who are Wheat or pure Gold , viz. Sincere Believers ; and who drossy and chaffy Professors . If Wheat , Persecution purges and purified them : But if they are Chaff , it usually fans them away . But he that received the seed in stony places , the same is he which heareth the Word , and anon with joy reciveth it : Yet hath he not root in himself , but endureth for a while ; for when Tribulation or Persecution ariseth , because of the Word , by and by he is offended . Thus the fan of Persecution purges these Chaffy Professors out of Christs Spiritual floor , or rather his garner : Namely , his Church , into which in a day of Liberty they got , and had a place ; but they cannot bear the Wind and blast of Affliction and Tribulation : And as it purges out much Chaff , so also the Wheat is thereby refined and made more clean and fit for the Lords use . Of so great benefit is Persecution to Gods Church , that they cannot some times be without it ; it is if need be that we are in heaviness ; if we need it not , or if Christ sees there is no need of it , we shall never feel the Rod : He doth it not for his pleasure , but for our profit , that we might partake of his Holiness . And this Jehovah by the Prophet further makes known to us : This is the fruit of all , the taking away your Sin. And thus the Lord purgeth away the filth of the Daughter of Sion , and the Blood of Jerusalem from the midst thereof , by the Spirit of Judgment and by the Spirit of burning . The Rod of Affliction , or Furnace of Persecution , cannot purge out the filth of Sin that is in the Lords People , without the operations of the Holy Spirit : The Spirit is called a Spirit of burning , because like fire it burns up and consumes the Filth , Chaff and Dross that is in us : Before Trials and Persecution comes , Christ seems to have a very great floor , a great heap , or much Corn ; but when he comes to try them with this fan in his hand , one great part thereof is found meer Chaff , and the wind drives it away . So much shall suffice as to the Fan in Christs hand by which he purgeth his Floor . Quest . Thirdly what is meant by the Chaff ? Answ . I answer the Chaff may be understood to be two fold . 1. Men and Women who get into Gods Church , or among his People , but are not Wheat , but vile Hypocrites , pretending to be that which in truth they are not ; thus all that are of Israel are not Israel . Tho' they bore his Name , were called Jews , called Saints , yet were unsound at heart , and graceless Souls , or meer Chaff in Gods sight . 2. By Chaff may also be intended Sin , or that Filth and Corruption which cleaveth oft-times to the best of Gods People , which Christ must and will purge out . Quest . Why are Hypocrites or ungodly Persons in the Church compared to Chaff ? and how may they be known ? Answ . I answer , Hypocrites and ungodly men in the Church are compared to Chaff ; 1. Because Chaff before it is separated from the wheat , cleaveth close to it , and it is hard to sever it from the wheat , and it also seems like unto it : Even so some carnal and hypocritical Professors cleave to the Church , and seem to love and embrace the Godly in their Arms , and to lay them in their hearts ; they walk in Company , nay in outward Fellowship and Church-communion with them ; they Pray , and Break-bread with them , as if they were really gracious , and are not known to their Brethren to be otherwise : And as it is hard to discern them from the Godly , so 't is as hard to separate such from them . Chaff is so much like to the Wheat , that some have taken it at first view to be Wheat ; so are these taken to be Saints , and there may be no severing them from the Congregation of the Lord , till Christ comes with his Fan to purge his floor . 2. They may be compared to Chaff , in regard of the great pains that is , and must be used to separate it from the Wheat : The wheat must be threshed and fanned , nay fanned again and again , before all the Chaff can be severed from it . So unsound Professors or some Hypocrites in the Church , seem to cleave so close to the Godly , and are in such seeming union and and oneness with them , that the Lord sees there is no other way to sever them from each other , but by threshing his wheat with the flail of Persecution , and then the chaff flies away by the wind of this fan . O what a multitude seemed to cleave to our blessed Saviour , and to be his Disciples , in a day of peace and prosperity , when he was riding in Triumph to Jerusalem , Crying out , Hosanna , blessed is he that cometh in the Name of the Lord ! but when our Saviour came to the Cross , how did they leave him , and disown him , nay , may be cryed out Crucifie , Crucifice him : So and in like manner in our former days of Liberty , what great numbers flocked to our Assemblies , and made a profession of Religion ; but when that hot persecution arose , how did they fall off , and disown that People which once they seemed to cleave unto : The fan of persecution fanned them away as chaff , and not only a multitude of Professors , but also how many great Preachers did basely betray the truth which they professed , and in their Pulpits seemed a little before zealously to maintain , particularly that of Separation from the National Church . This way Christ took to discover the filthy and rotten hearts of some , and slavish fear and weakness of Faith in others , who were left to a sinful Complyance and Confirmity , building again that which they had destroyed , and destroying that which they had been a building ; and thus it appears as Chaff , cannot bear fanning , but is blown away ; so chaffy Professors cannot bear spiritual fanning , i. e. they cannot stand in an hour of Temptation , but fall away . Alas ! tho we have now again multitudes that seem to cleave to our Churches and to our Assemblies , yet should Christ come with his Fan upon us , you will soon see ( it is to be feared ) the former Effects again . 3. Chaff is of very little worth or value unto Wheat : What is the Chaff unto the Wheat , saith the Lord ? One peck of good Wheat is worth many Bushels of Chaff . So ungodly men and and women are but of little worth in Gods sight ; a wicked man to him is lothsom , as Solomon shews , and that which is loathsom and hateful in our sight we value not , but cast away : The Prayers of the wicked are abominable to the Lord , because their persons are not accepted in Christ ; Whatsoever the ungodly do , or whatsoever show they make of Religion , let them Pray , Hear , Read , Preach , or give to the Poor , it is not regarded nor accepted of the Lord ; one godly Person is more to him than a multitude of unsanctified and hypocritical persons . The tongue of the just is as choice as silver , the heart of the wicked is but of little worth . The best part of a Child of God is his Heart , tho' he thinks that is the worst of all ; and the worst part of an unholy man is his Heart , tho' he thinks that is best of all . Saints are wheat , Hypocrites chaff , the one is Gold , the other Dross in Gods esteem . Hence the Lord saith , Since thou wast precious in my sight , thou hast been honourable , and I have loved thee , therefore will I give men for thee , and People for thy life : I will give Aegypt for thy Ransom , Aethiopia and Sheba for thee . God so little values graceless persons , that he will sacrifice thousands of them in love and mercy to his faithful ones . 4. Chaff is light and airy , it is no ponderous thing , therefore the wind carries it this way and that way at every turn : Nay , every small breath of wind moves it to and fro , whereas wheat stirs not , moves not , but abides in its place , it being a weighty and ponderous thing . Even so all hypocritical and unsound Professors , whatsoever they seem to be at some times , ( by making a show of Religion and pretending to Piety ) yet they are in Gods sight as light as vanity ; they are like chaff , not serious , weighty and ponderous , they are but a flash , a shaddow , and no substance , having meer dry , barren and empty Souls : And their lightness appears and shews it self in many respects . 1. It appears sometimes by their light , frothy and airy talk and discourse : They may sometimes seem serious , but if watch'd , they will be discover'd , their Tongues will betray them , by their foolish and vain words , and communication : They setting no watch before the door of their lips , and bridle not their Tongues , therefore their Religion is vain ; as the Apostle James shews : They are full of vain words and foolish talk ; The words of the wise are gracious , but the lips of a fool will swallow up himself : They are offensive to others , and pernicious to themselves : A fool also is full of Words ; either a Talkative , or else full of vain Boasts , magnifying and admiring himself , and lessning the worth and worthiness of others : His vain and light Tongue discovers a vain , carnal , proud and empty heart , some unprofitable matter in discourse or another you shall observe these people will be full of : May be talk and prate of this Man , or that Woman , to pick up one thing or another to their reproach , ( who are gracious persons ) and instead of discoursing of a Sermon they have heard , or telling their Experiences , may be they will tell you what Garbs , Cloaths and Dresses , such and such People had on , or else they talk of their earthly and worldly Affairs , or some Idle Jests , Stories , or foolish Talk ; but little of God besure is in their mouths , when they are out of the sight and hearing of sober and pious Christians : Indeed as our Saviour intimates , how can they being evil , speak of good things ? there is much vanity in their unsanctified Hearts , and their Tongues discover it ; For out of the abundance of the Heart the mouth speaketh ; a good man out of the good treasure of the heart , bringeth forth good things , and an evil man out of the evil treasure bringeth forth evil things . But I say unto you , that every idle word that men shall speak , they shall give an account thereof in the day of Judgment . For by thy word thou shalt be justified , and by thy words thou shalt be condemned . God will not only condemn men for evil actions , but their evil words also shall rise up against them at the great day : And as the gracious words which proceed from a sanctified and renewed Christian tends to his Justification , especially when the main design and purport of his Speech tends to exalt and magnifie God and his Free-Grace in Jesus Christ ; so the evil words of the unsanctified Christian tends to his Condemnation , and declares him to be but meer chaff , or a hypocritical person ; but if idle Jesting and foolish Talking is the Character of a vain man , what is a detracting and back-biting Tongue , a Tongue that is set on fire by hell , who vilifie and render odious such who truly fear God , that are not guilty of those foul things laid to their charge ; such persons are not like to ascend Gods holy hill , nor abide in his Tabernacle , viz. That taketh up false and wicked slanders and reports against his Neighbour , to lessen his reputation among Men : And 't is with the greater aggravation , when it is done out of Envy , Prejudice or Malice ; and 't is further aggravated when 't is done to a Minister of the Gospel , on purpose to obstruct or hinder unthinking Christians to adhere unto his Doctrine , or receive that truth which they see not ; but set themselves to oppose and gainsay , who do not only in an undue manner spread such Reproaches , but also raise them : It is a great evil to divulge or propagate a fault committed by a Brother , by making it publick when it was private , ( they breaking thereby the express Precept of Jesus Christ , Mat. 18. ) But it is far worse to publish false and groundless Slanders and Accusations of him or others : And t is an abominable evil in such who are ready to entertain , and easily to believe , and greedily receive such Reports of him who deserveth it not . Such men are by the Lord called vile persons , Psa . 5. 4. and are contemned by such that fear the Lord , howsoever great and honourable they seem to be . Moreover , if it be so great an evil for men thus to use their Tongues or Pens , to speak evil of , and to blaspheme innocent men , what is the Nature of their Crimes who curse and swear , and blaspheme the sacred Name of God and the holy Jesus ? like as the Pharisees did , who said , this fellow doth not cast out Devils but by Belzebub the Prince of Devils ; ascribing that to the Devil that was proper to God alone , and wrought by his almighty Power . Christians , if you would not be found chaff at the great day , take heed of a reviling Tongue , least you deceive your selves , and all your Religion and Profession be vain : " He either decieveth his own heart ( saith our Annatotors ) in thinking himself religious , when indulging himself in things contrary to Religion , or else deceiveth his own heart , being blinded with self love , and lifted up with self-conceit , which is the cause of his Railing , Censuring , and speaking evil of others : Their Religion is vain , empty , and to no purpose , having no reality in it self , and bringeth no Benefit to them . " O what a Reproach doth the talkative and prating person bring on the Name of God : This Man , this Woman , say they , is a Member of such or such a Church , and see what vain talk , frothy words , and frivolous Discourse proceeds from their Lips : But much more evil is in such who back-bite , revile , and defame others ( as was hinted before . ) This I say may discover such to be but chaff . 2. They appear to be Chaff , not only by their light , vain , idle and back-biting Tongues , but also by their light Behaviour ; for the lightness of the heart is as much discovered by a loose and airy Deportment , as by loose and vain words ; their wanton Looks , and rowling Eyes , or other unseemly and uncomely carriage , shews in part what they are ; they being not of a grave , sober , and serious spirit , but behave themselves as if they had no sense of the Omnisciency of God upon their hearts , nor of his holiness , not setting the Lord always before them , gives cause to all to fear they are but chaff . 3. Their light , empty and airy Attire , Dresses , and antick Fashions , which they wear and take delight in , doubtless too much discovers the Lightness , Vanity and Emptiness of their Spirits : I am perswaded these high and shameless Head-dresses which some Women appear in , that come into Christian Assemblies , are but as Tell-tales of the Vanity , Pride , Emptiness , and Haughtiness of their hearts ; who but they that sell Wine will put forth a Bush ? I cannot see how a sober , serious Christian Woman should be satisfied to wear such Antick Dresses : Their Souls sure must needs blush at the Thoughts of them ; when they consider whose Eyes behold them , First , Many gracious Men and Women , with no little trouble : And in the second place , their faithful Ministers , to the wounding and grieving their Souls . Thirdly , And a multitude of loose and ungodly People , who reproach and laugh at them , and cast contempt upon Religion on that account . Fourthly , And which is more , the holy Angels , they come into our Assemblies , and observe all , both Males and Females , how they do adorn their Profession and behave themselves . Women should cover their heads , because of the Angels ; they ought to be in subjection , and therefore before all things their head ought not to be exalted , but to lye low , and be modestly attired ; no doubt t is a palpable Breach of the holy Precept , for 't is not a modest dress , becoming Women professing Godliness ; tho' I dare not say but some sincere Christians may be overtaken with this Evil as well as others , yet I hope God will soon convince them of the odiousness of it : Yet no doubt it doth clearly discover that some of this sort are loose and vain persons , and but meer chaff in Gods sight , which the day that is coming will burn up : And such especially have cause to suspect themselves , who pride it in their own hearts , and take delight in those hateful and abominable fashions , and cannot bear to be told of it , tho' in never so wise and discreet manner , nor will they be brought by any perswasions to reform , and leave them off , tho' it wounds the very Souls of many of them they have Communion with . Fifthly , O that they that fear God would consider that he beholds them , and looks upon them , whose eyes are like unto a flame of Fire . These Dresses , O ye Daughters of Zion , know assuredly none but foolish and vain persons do like and approve of , even none but the Devil and his Followers ; is it not sad , in such a day of distress , sorrow and humiliation , when Gods Hand is lifted up upon the Nation , and thousands of poor Families want Bread , that Christians should thus walk , and consume their Substance on their Pride and costly Lust . 4. They appear to be but chaff , who seem to make it a small matter to grieve the Hearts of sincere Christians ; what care they who they wound and afflict , they 'll have their Fancies , their Humours , tho' the thing in it self may be doubtful , whether a breach of Gods Law or not ; and so like eating of Meats , that was a thing indifferent in it self , and might or might not be done . Nay , that make light of grieving the Holy Spirit , in themselves , and in others also ; let the Lord be grieved , his Spirit grieved , his poor Ministers grieved , and his faithful Children grieved , they regard it not , but set light by it . These may also be suspected , i. e. that are indifferent in and about Closet and Family-Prayer , ( and other weighty Duties of Religion ) or are loose and formal in it : This shews they bear no weight , they are not ponderous , but light as Chaff . Moreover , such may be suspected , who set light by Hearing the Word of God ; alas , to go to hear a Sermon is a light thing with some , if there be any worldly Loss attending it , tho' it be not to the Value of a Groat , they can't go , or if the Weather be not very good , they plead Excuse ; as not being able to go so far , tho' may be the next day in worse Weather they can go about their earthly Business twice as far . Likewise such who for every small matter refrain from coming to the Lords Table ; may be any trivial offence shall hinder them ; they are offended with this Person , and that Person , and so cast a slight upon Christ , and on his Sacred Ordinance , and thus persist from time to time : They can go to Church , or stay at home : Can pray , and hear , and can forbear : Religion is a light and indifferent thing with them . This shews such are under fearful Temptations , or else loose and light Professors in the sight of God. 5. Such are Chaff that only have the husk or shell of Christianity : Chaff is the husks of Wheat ; many Professors please themselves with the external part of Religion , having a form of Godliness , but are Strangers to the Life and Power thereof : Like the foolish Virgins they have Lamps , but no Oyl ; a Name , but want the Nature of true Believers ; can talk and discourse of Religion , of the Covenant of Grace , and excellency of Christ ; they may have , I grant , clear Notions in their heads of the Mysteries of the Gospel , and defend it too against opposers , yet their Hearts are unsanctified , and never felt nor experienced the work of Faith with Power ; they have the out-side of a true Christian , the Shell of the Wheat , but if tried and searched there 's nothing but Chaff , no Kernil in them , they want the root of the Water : All true Believers have past through the Pangs of the New Birth ; they found they were once Dead , but are now alive , once blind , but now they see , once lost in their own Eyes , but now found , once Carnal , but now Spiritual , once had their affection set on things below , but now on things above ; Sin was once Sweet and Pleasant to them , but now 't is bitter and Loathsom in their Eyes , because they see it is so in the sight of God : Their Judgments are informed , their Understandings savingly enlightned ; Christ and heavenly things are valued and esteemed above all things here below , yea , above ten thousand Worlds , by them ; and their understandings are not only brought to assent to the truth of Christ , to the Glory and Beauty of Christ ; but their wills also are subjected to him , they are brought to consent , and yield themselves to the Lord ; they believe , and love , believe and obey , believe and suffer reproach , taking up the Cross , putting on the yoke of Christ ; their affections are so changed , and under divine Influences , that what they loved once , they hate , and what they once hated , or liked not , they dearly love and approve of now : But thus it is not with Chaffy Professors : They may be changed from open Prophanness to an outward Reformation of life , but their Hearts are not changed , Sin is not Crucified in them , self is not subdued ; that enmity that was naturally in their hearts , or dislike of the Life and Power of strict Godliness is not removed ; they act only from common Illuminations of the Spirit , and so they put a force upon themselves , when found in religious Duties ; and find not a natural Inclination and sweet Propensity in their hearts to heavenly things , and this shews they are no more then Chaff . 6. And lastly , Chaff I told you was Light , and every breath of wind will move it , this way , and that way , and if it rises high it will may be blow it quite away , there being no Kernel in it , whereas the Wheat abides . So Chaffy and vain Professors are startled at every small blast of Persecution , and presently begin to move out of their place , and shun assembling themselves with Gods People : Nay , every wind of corrupt Doctrine is ready to blow some of this sort a way ; they are unsettled Persons , they want weight , or are not rooted in the Truth , wanting a good Understanding , and a Principle of saving Grace in their Hearts ; Be not carried away with divers and strange Doctrines , for it is good to have the heart established with Grace , and not with Meats . This sort are soon corrupted from the Simplicity of the Gospel , by the Cunning Crastiness of Men , being ready to receive any strange Notion , or close in with a New Scheem of Religion , some turning to Judaism , and add Moses to Christ , or joyn to the Gospel their own Works ; they are commonly corrupt , either in Principles or Practices , or in both , making a stir about the Mint , Annis and Commin , i. e. about the smaller matters of Religion , as concerning Meats and Observation of Days , as if in such things lay the great stress of Christianity ; how many are there who like those false Teachers , and deluded People in the Primitive Times , plead for Justification some other way than by Faith only , and bring in their own inherent Holiness and sincere Obedience , and add that to the Merits of Christ , in point of Justification before God ; or exalt the Power and Will of the Creature , to the Eclipsing the Doctrine of Free-Grace . Sirs , tho' I will not deny but many sincere Christians may be shaken by the wind of false and corrupt Doctrine , or drawn away through the subtilty of men , yet no doubt chiefly they are the Light , Formal and Chaffy Professors which are carried away , and Tossed too and fro with every wind of Doctrine , and this because of the want of Grace , a sound Judgment and a good Understanding in the Mysteries of the Gospel . A good understanding ( saith David ) have all they that do his Commandments . Moreover , such who seem unsetled in their places in Gods House , or particular Churches where they are Members , being uneasie , and every little difference that may arise in a Congregation is ready to turn them away ; or seem to be moved and disturbed at the Charges the Interest of Christ , or which the House of God calls for ; these I say , give cause to fear they are but Chaff , or under great Temptation , if Sincere . Secondly , By Chaff may also be meant , Sin , Filth and Corruption , which cleaveth to the Hearts and Lives of true believers , which Christ by the Fan of his Word , Spirit , and Afflictions , as you have heard , purges out : He shall purify the Sons of Levi , and purge them as Gold and Silver , that they may offer unto the Lord an offering in righteousness . This is spoken of Jesus Christ , whose Fan is in his hand : It shews his Work and Office , namely , to refine and fan his People , not only Members , but Ministers also , signified by the Sons of Levi , that they all may offer acceptable Service unto God : Besides , our Lord Jesus sometimes makes use of wicked Men as a Fan in his hand to purge his People , and thus he did of old fan Israel by the Babylonians , and by the Assyrians ; I will send unto Babylon Fanners , as I have sometime fanned and scattered my people by them ; so will I fan them by the Medes and Persians , who shall empty the Land of them ; After Christ hath fanned or purged away the Chaff and Filth of the Daughter of Zion , he will fan their Enemies , and they being all Chaff , the wind of his Indignation will drive them away . Let this be noted , that Christ hath many ways to fan and purge his People , yet still it is for their good , and they shall lose nothing but their chaff , their Sin and Corruptions thereby . Quest . Fourthly , Why are the Saints compared to Wheat ? Answ . I answer , for many Reasons . 1. Wheat is a choice Grain , the best Grain , so true Believers are a choice People in Christ's sight : The righteous is more excellent than his Neighbour ; they are called the excellent in all the Earth . God calls his People his Jewels , or choice Treasure ; they are men of a high and heavenly Birth , of a high sublime and excellent Spirit , they are espoused by an excellent person , act and are influenced by excellent principles , and have glorious Ends and Aims in all they do ; and from hence may be compared to Wheat . 2. Wheat hath much pains used with it , the ground must be made good , it must be well plow'd and manured before the Wheat is sown ; so the hearts of poor sinners must be first made good , and by spirituall Convictions be plowed up , before the seed of Grace is sown ; for like as Believers are compared to Wheat , so is also the Grace of God. Wheat must be weeded as well as gathered into the Barn , and also Threshed , fanned , and well Purged . Believers may be compared to Wheat upon this respect , Christ takes much pains ( to speak after the manner of men ) with his own Elect , not only by Plowing , Manuring , but by sowing , watering , weeding , fanning and Purging them like Wheat . 3. Wheat will endure cold Frosts and Snow , and all manner of bitter and sharp Weather , better than any other Grain . Sow Barly before Winter , and you will find but little of it will live , but Wheat will live in the sharpest Winter that can come ; what a good Harvest had we here in England after the last great Frost ; alas , the Wheat was not destroyed thereby , but was made better , the Weeds and Worms being killed , which is found to hurt and annoy it oft-times . Even so sincere Christians , who are Christs Spiritual Wheat , abide faithful under the greatest Trials , Persecutions and Afflictions they can meet withal ; they endure the Frosts and bitter North-Winds of Tribulation , and furious Storms of the Wrath of wicked men , which kills the false-hearted Professor , they die and wither away , they can't live , and maintain their seeming hope and Confidence , when true Believers can ; a Hypocrite is but Summer Corn , or rather Weeds or Tares that spring up with the Wheat , tho' they look like it , yet are only the product of Natural Conscience , or the common Influences of the Sun , or Gospel of Jesus Christ . 4. An Ear of Wheat when it is near ripe doth hang down its head , the Corn being full and weighty , when light and empty Ears hold up theirs ; commonly a light and chaffy Ear stands strait upright , in a lofty manner . So a true gracious Christian is of an humble Spirit , he hangs down his head ( as it were ) and is ashamed of his best Duties and Services , seeing so great weaknesses and Infirmities to attend him ; he abhors himself , yea , loaths himself ; he knows he hath nothing to glory in , but in the Cross of Jesus Christ ; he sees himself nothing ; Vnto me who am less than the least of all Saints , is this Grace given , ( saith Paul : ) what an humble Person was he , what a full and weighty Ear of choice Wheat was this Apostle : If you see a Man or Woman proud , or of an haughty and conceited Spirit , being lifted up , you may conclude they are but empty Ears , no true Grace being in their hearts . 5. Wheat hath its Chaff cleaving oft-times close to it , yea , it will stick and cleave so to it , that it is not easily separated . So it is with Christs Spiritual Wheat , the filth or Chaff of internal Corruption is very subject to cleave to them , and hard it is for them to get rid of it . When I would do good , Sin is present with me , for the good I would , I do not , but the evil which I would not do , that do I. Oh! wretched man that I am , who shall deliver me from this body of Death ! I am ( as if he should say ) even wearied with continual Combating , I cannot get rid of this dead Body , this inward Filth and Corruption , the remainders of Sin in my flesh ; this Chaff cleaves to all Christs Wheat . 6. Wheat is of prime and chiefest use , of it excellent things are made , as Meat for Princes . So the Lords faithful People are of chief use in Gods hand of all others ; the Lips of the Righteous feed many . 7. That Nation that abounds with the finest Wheat is esteemed a choice Land , a happy Nation : So likewise that Kingdom and Nation in which are abundance of godly Christians , it is a happy Kingdom , a blessed Nation , because such are the common Interest of the Land or Place where they dwell ; they are called the Pillers of the Earth . 8. Wheat is Threshed with the flail , to sever it from the straw and chaff , by the Husbandman ; so God to sever the Wheat , i. e. the godly from the chaffy Professor , and free them of the Filth and Corruption of their own hearts , brings his flail of Affliction and Persecution upon them . 9. Wheat is also fanned , to cleanse it ; and it is to be noted , that the fan in the Hand of the Husbandman tosses up the Wheat and Chaff together , and then he shakes it to and fro , this way and that way , on his knees . So the Lord Jesus with his spiritual Fan tosses the Godly and Hypocritical Professor , by the same Afflictions , Trials , Persecutions and Tempations . And O what hurryings , tossings and Tumblings to and fro in their Spirits have some Christians met with in the late times , and still daily meet withal ? they have their ups and downs , this Affliction , and the other Temptation , this Loss , and the other Cross : But yet , nevertheless , they are not tost out , or blown away by the fan , but evident it is the Chaff is hereby purged out ; while Christs Wheat is refined , they abide fanning , ( as I hinted before ) but so doth not the Carnal and light Professor : They are offended , through this means , as our Saviour shews , and are ready to say with that wicked man of old , this Evil is of the Lord , why should I wait upon him any longer ? Believers know , God doth it not for his Pleasure , but for their Profit , that they might be partakers of his Holiness . Hence it is said , that they endure Chastening , and faint not when they are rebuked of the Lord. Quest . 5. What is intended by Christ's Garner ? I answer , Christ hath a twofold garner . First . His Church is his garner . 1. A Garner is prepared on purpose to retain , and safely to secure the Wheat in a heap together , where it is carefully to be look'd after . So is the Church of God appointed and prepared to receive and secure his faithful People together ; 't is not built for Chaff nor Tares , and great care and pains is required of Christs servants in looking to , and taking care of his Spiritual Wheat in his Church . 2. Yet through the Negligence or want of Wisdom in the Servants , oft-times some Chaff is brought into the Garner with the Wheat , which when the Husbandman see 's it , by viewing his Grain , he is Troubled at his servant ; see ( saith he ) what abundance of Chaff you have brought in with the Wheat , which spoils the beauty of it to such a degree , that it does not seem to be near so good as indeed it is . So it is here for want of Care , or through weakness or want of Knowledge in Christs Ministers and Servants , in discerning who are sincere Christians and who are not : Many unsound and Chaffy Professors are let into the Church or Churches of Jesus Christ , which is displeasing unto him , because they spoil the Beauty and Glory thereof , and cause many to reproach his faithful ones ; as it also renders them in the sight of the Carnal World not to be the People which indeed they are . 3. The Husbandman therefore causes the Wheat in his Garner to be fanned again , to clear it of the Chaff that is got in amongst it ; so Christ with the Fan of Persecution often times fans his , People to purge out the loose and prophane from among them . Secondly , By the Garner is meant Heaven it self , into which all the Elect shall be put at the last day , and into this Garner shall none come but pure Wheat : And there shall in no wise enter into it any thing that defileth , neither whatsoever worketh abomination , or that maketh a Lye , but they which are written in the Lambs book of Life . 6ly . And lastly , What is meant by burning up the Chaff with unquenchable fire ? Answ . I answer , by burning up the Chaff with unquenchable fire , is meant the direful Wrath of God , which sometimes seizeth on ungodly persons in this world , and shall eternally take hold of all the Chaff in the world to come . The Wrath of God is often compared to fire in the Scripture . There went up a smoke out of his nostrils , and a fire out of his mouth devoured ; Coals were kindled by it . So in another place it is said , A fire goeth before him , &c. Shall thy wrath burn like fire , Psa . 89. 46. His fury is poured out like fire , and the Rocks are thrown down by him . 1. Fire is a terrible and most amazing Element , especially when it breaks forth like a masterless Enemy , and none can stop it : So is the Wrath of God very terrible , when he poureth it forth in his greatest fury . O what a frightful Cry doth a dreadful Fire that breaks out in a Town or City cause ! what wringing of hands ! Men tremble , Women miscarry oft-times , Children screech out , it frightens the very Fowls of the Air , and Beasts of the Earth , and turns all Faces into Paleness ! how amazing was the flames of Sodom , and how terrible is the burning of Monnt Aetna ! the Wrath of God when it furiously breaketh forth upon a People and Nation , or particular Person , causeth dreadful horror , it maketh the stoutest heart to quake , and the strongest hands feeble : At his wrath the earth shall tremble , and the nations shall not be able to abide his indignation : His fury is poured out like fire , and the Mountains are thrown down before him : Can thy heart endure , or thy hands be strong , in the day when I contend with thee ? Who can stand before his indignation ? O how will the wicked fly into holes , quiver like a leaf , and cry to the Rocks and Mountains to fall upon them , and hide them from the face of him that sitteth on the Throne , and from the wrath of the Lamb. 2. Fire breaks out sometimes very suddenly , when none think of it , but all are as they judge , safe and secure , yet in a moment how are they surprized , when nothing but the horror and cry of fire , fire , fire , is heard in their ears . So Gods Wrath , like a dreadful and an unexpected fire , breaks out sometimes suddenly upon the ungodly . How surprizing were the flames of Sodom , and the amazing hand-writing on Belshazars wall , when he was drinking Wine in Bowls ! immediately the Kings countenance was changed , and he was troubled in his thoughts , so that the joynts of his Loins were loosed , and his Knees smote one against the other : When they cry peace and safety , then sudden destruction cometh , as travail upon a woman with child , and they shall not escape . 3. A fire sometimes breaks forth in the Night , when men are asleep : So God comes upon men many times in the night of ignorance and unbelief , while they lye on their Beds of Ease and carnal Security , by amazing Judgments , or by sudden Death . How secure was the old World , and the rich man in the Gospel , to whom God said , this night thy soul shall be required of thee . 4. A consuming Fire destroys , wasts and devours exceedingly , as Sodom found , and London also by woful experience . So God when he breaks forth in his Wrath and Fury , he makes most lamentable desolation , The Lord shall swallow them up in his wrath , and the fire shall devour them . The Wrath of God is compared to a consuming fire : For our God is a consuming Fire . 5. A Consuming and raging fire spares none , the Palace of the Prince no more than the Cottage of the Peasant , the mighty Oaks as well as the lowest Shrubs are devoured by it ; so the wrath of God seizeth , and will seize on all wicked men , on the mighty and honourable of the Earth , as well as the poor and contemptible ones ; the King on his Throne , as well as the Beggar on the Dunghill : His wrath shall be on every one that is lofty , and upon every one that is proud and lifted up , and he shall be brought down ; upon all the Cedars of Lebanon , and upon all the Oaks of Bashan . — He will come upon Princes as upon morter , the whole earth shall be devoured by the fire of his Jealousy , neither their Gold nor Silver shall be able to deliver them in the day of the Lords wrath . 6. Wood , Hay and Stubble , are fit fuel for the fire to seize upon , and such things that are combustible make it to burn the more vehemently . And if high strong Towers cannot stand before a consuming fire , how is it possible for Briars and Thorns ? Some Sinners are like stubble fully dry : They are fit Fuel for the Wrath of God like fire to take hold of . O what horrid Guilt lies upon some mens Consciences , just like a great heap or pile of wood , well dried , or Cart loads of straw , or dry stubble : What if God will to shew his wrath , and to make his power known , endured with much long suffering , the vessels of wrath fitted to destruction . A long Course in sin , Custom in sin , resisting the Grace of God , slighting Convictions , hardening the Heart against Reproof , stisling the Accusations of Conscience , and abusing the Patience and long Suffering of God , fits men for the fire of his Wrath ; Whilst they are folden together as Thorns , and whilst they are drunken as Drunkards , they shall be devoured as stubble fully dry . Such that are drunk with Pride , drunk with Pleasures , or whose Souls are surfited with the Riches and Cares of the World , the fire of Gods Wrath , as fit matter or combustable stuff , will seize upon . 7. A dreadful fire when it breaks out , turns all joy into sorrow , and makes a day of mirth a day of Mourning : So the consuming wrath of God , whether it seizes on the consciences of Men only whilst alive in the body , or on Body and Soul both here , or on the Soul at Death , it turns all joy into sorrow . O what extremity of misery do such feel ! ask Judas or Spira , they could tell you . 8. Fire is a most cruel and dreadful tormentor ; if a man be cast into a fire , what intollerable pain and anguish doth it put him to ! but alas , alas , that 's nothing to the Wrath of God , when God kindles it in the Consciences of men , nor to Hell fire . You will say , O 't is a fearful thing to fall into a furious fire , into a burning Furnace , but O Sirs , how much more dreadful is it to fall under the Wrath of God! It is a fearful thing to fall into the hands of the living God : For our God is a consuming fire . If it be terrible to have a finger , a foot , or a hand to be burned off , or to have the whole body cast into a Furnace of boyling Oil , ( as some of the holy Martyrs were ) how then can sinners , who are as chaff , bear the Thoughts of Gods wrath and vindictive Vengance , which is far more intollerable than any fire into which any Mortal was ever cast ? For 1. Other fire burns only the external part , or temporal , or corporal matter , but the fire of Gods wrath burns and torments the Spirit , the Soul , the invisible part . 2. Elementary fire is seen , but internal Wrath is only felt inwardly , it cannot be seen . 3. The fiercest fire that ever was kindled hath been overcome , and by Engines or Instruments put out , but the fire of Gods Wrath when kindled , and the Soul thrown into Hell , cannot be put out , nor be extinguished , 't is unquenchable fire . Tho' the burning of Mount Aetna , and other burning Mountains , are impossible for man to extinguish , yet doubless they shall not burn always , they will be put out , but wrath shall burn for ever . So much as to the Explanation of our Text. From hence we may observe divers Propositions or Points of Doctrine . 1. Doct. The old floor is gone , 't is removed , viz. The old Jewish Church , or national Church of Israel , the wheat that was in it being taken into Christs Gospel-Garner , and the chaff or all graceless persons or unbelievers , are fann'd away . Now Christ hath removed the partition-wall that was between Jew and Gentile , and hath reconciled both unto God in one body . Now there is no knowing men after the flesh , fleshly Priviledges , i. e. being the Seed of Abraham , or being the Seed of Believers , as such , gives no right to Spiritual saving and eternal Blessings . Both those two People , Jews and Gentiles , that believe of twain are made one , i. e. one new man , or one Christian or Gospel-Church . And this is done by Jesus Christ , who by his Fan or Dispensation of the New Testament hath abolished the old Covenant-right of Church-Membership ; not the fleshly Seed , but the spiritual Seed of Abraham , are to be received into Christs Gospel Garner ; Ye as lively stones are built up a spiritual House , &c. But this I shall not prosecute . 2 Doct. Jesus Christ would have none but pure Wheat be gathered into his Garner ; not the fleshly and spiritual Seed , not the Believer and the Vnbeliever , not godly ones and ungodly ones , not the Chaff and the Wheat , as it was under the Law , in the National Church of the Jews . Not whole Parishes , or whole Nations , no , no , none but true Christians , or holy persons , sanctified and sincere , and truly gracious Souls . 3 Doct. Christs great Work and Office is to purge his People , to cleanse them , and make them holy , and to sever the Wheat from the Chaff , the pure from the impure ; or to separate Hypocrites from his Church , and purge his Saints from all their inward Filth and Corruption : He would have no Chaff there , none that are false-hearted and unsound , such he will first or last purge out ; and he will make them that are good to be much better , more clean , more holy , more pure , he will purge out the chaff of Hypocrisie , Unbelief , Pride , Passion , Covetousness , Vain Glory , Carnality , and all manner of Corruption whatsoever that is in them ; he sets as a Refiner and Purifier of Silver , and he will throughly purge away their Dross , and take away all their Tin. The time draws near in which the sinners in Zion shall be afraid , fearfulness shall surprise the Hypocrites : Who amongst us shall dwell with devouring fire ? who amongst us shall dwell with everlasting Burnings ? 4. Doct. All true Believers , or all Christs Wheat , shall be saved , shall be received into Heaven , or be gathered into his glorious Garner above , and into which place no wicked person , no false-hearted professor , no hypocrite , no carnal and self-deceived Gospeller , shall come . Though some of this sort get into the Church militant , they shall not get into the Church triumphant , tho' they may get a seeming place in his Garner below , yet they shall have no place in his glorious Barn or Garner above . Sirs , you that seem to take delight in the Company of the Saints , and seem to feed and lie down with Christs sheep , yet know you shall one day be separated as Goats from the Sheep , as foolish Virgins from the wise , as Chaff from the Wheat , and as Dross from the Gold ; all you that are not sincere must go to your place ; and those that shall be set at Christs right hand shall receive the Kingdom prepared for them , and all that shall be on his left hand must go into everlasting fire , prepared for the Devil and his Angels . Doct. 5. A discriminating day will come , a day of severing the good from the bad , &c. Doct. 6. That the Wrath of God is like fire , 't is intollerable ; or the misery and torments of the damned , or of all hypocrites and unbelievers , will be dismal and amazing ; or there 's no expressing how fearful their condition is and will be , who fall under the vindictive Wrath and Vengance of an angry God. I purpose to speak unto one or two of these Propositions , but at present I shall close with a word or two by way of Use . The Application . 1. Caution . Take heed you are not Chaff , or prove not chaff , when the Fanner comes to fan you . O see you are not loose , carnal and empty Professors ; if you have only a form of Godliness , the Name of Christ only , or Lamps , and no more , sad will it be with you ; if you are not solid , weighty and ponderous Christians , if you experience not the divine power of Godliness , the Sin-killing , the Soul-quickning , the Heart-transforming , and God-exalting power of Christs Spirit , you are undone . Take a few Motives to stir you up to take heed . 1. The Fanner is coming with his fan in his hand : A Providence may be near , yea , such a providence and dispensation which you little think or dream of . I might have shewed you that the whole Earth is but Christs common floor , and he is now about to fan this mighty floor ; he hath many fans to do this . What are his fearful Judgments but as a fan in his hand , whether it be War , Pestilence , or Famine , or other strange Judgment , 't is and will be but as a fan to purge the Earth , and consume the ungodly , or blow them away as Chaff . What amazing Earthquakes have there been lately in divers places , have not we in England , in London , felt some of it , ( as well as most Nations in Europe ) tho' not like to that in Jamaica , and some other places ? are not these fearful Tokens and Signs of Gods Wrath and Indignation ? are they not Harbingers and Presages of what is coming upon the World , and of the end thereof ? Look to it , there is great Wrath at the door , I am afraid thousands will be suddenly surprized , and paleness of face take hold of them : God is certainly abnout to shake and Toss the Earth too and fro ; the seven Viols of his Wrath will quickly now begin to be poured out : Expect all of you to be toss'd and fan'd , as wheat and chaff is tossed and shook together : The lion hath roared , who will not fear ? the Lord hath spoken , who can but prophesie ? there is a worser Earthquake near , as the wicked shall find it ; yea , such an Earthquake that will make all their hearts to tremble , which will shake down the foundations of Mystery Babylon , and all false States ; it will be such a one that never was since the World began ; these which have been of late , may be but Signs and forerunners of that . In the Earthquake which is near , the tenth part of the great City shall fall , and seven thousand of the names of men , or names given to religious men , that were never given to them by Jesus Christ , meer Antichristian names , shall be no more , strange will be the effects of it no doubt . O what will you do in the day of Gods Wrath if ye are Chaff , or but counterfeit Christians ? if not sincere ? if not in Christ ? thou shalt be visited of the Lord with Earthquakes and a great noise , &c. Great Changes , Commotions , Mutations and Revolutions , will suddenly come from the Lord of Hosts : He will make the earth empty , and turn it upside down , and it shall be as with the people so with the priest : He will fan , shake and tumble the People together ; you will find Distress of Nations , and Perplexity with a witness in a short time ; nay , no doubt but the day of Judgment and End of the World , or Coming of Christ is very near ; for he hath foretold as Signs thereof , that there shall be great Earthquakes in divers places . 2. If you be Chaff among the Wheat , you spoil the Beauty and glory of the Wheat ; you bring a reproach upon the Saints and upon the Church ; the ways of God are evil spoken of thro' your means ; your Pride , your Covetousness , your Back-biting and detracting Tongue , and Unjust Dealing , hinders the propagation of the Gospel ; your formality , deadness , slighting and neglecting of the Worship of God , and want of Zeal , and Love to Christ and to his people , hath bitter effects on the unbelieving World , as well as it will have on your own Souls . 3. If you are Chaff , you shall e're long be separated or severed from the Wheat : There is a time near that that will discover all , and make a full discrimination between the righteous and the wicked , between him that serveth the Lord , and him that serveth him not . There shall not ( e're long ) be a Cannanite in the House of God any more . 4. Nay , and ( remember my Text ) The Chaff shall be burned with unquenchable fire ; into Hell at last all false-hearted , light and loose Professors , shall be thrown . O Take heed for your Souls sake , that you rest not upon a bare Profession , or on a name of Christians ! This may inform us also , that Christ hath a gracious end in bringing Persecutions and Trials on his People ; it shews us why he uses the Fan of severe Providences , Judgments and Afflictions : It is , you have heard , to purge , to purifie them , and to separate the Chaff from them . O do not then think it strange concerning fiery trials , as if some strange thing had befallen you . Exhort . Let me exhort you to see to it in time , that you are not deceived , and so prove Chaff , and Vain Persons , empty and foolish Virgins at last . Motives , 1. O how far may men go , and yet be but almost Christians ! Remember this . 2. Many when Christ comes shall have great Confidence , and go forth to meet him , and yet be found foolish ones : Some deceive their own Hearts , and others have Hearts that deceive them , by trusting in them , and never examine how matters are between God and their own Souls . 3. Men may Preach and Prophesie , yea , speak as if they had the Tongue of Men and Angels , and Cast out Devils in Christs Name , and yet be nothing ; they may Preach , no doubt , to the Conversion of others , and yet may not be Converted themselves . 4. Wheat is commonly weighed , to know the goodness of it ; so God weighs Men , he weighs the Actions of Men : Thou art weighed in the ballance , and art found wanting : Weighed in a Ballance alluding to the weighing of Gold or Goods exactly in Scales . God tries Men and Women , that all may know he will proceed Justly and Righteously with them ; he weighs them in the ballance of the sanctuary , or trys them by the Touch-stone of his Word , and if found full weight , or pure Gold , then he declares that they are his , and he owns them as his People , as his Wheat ; but if too light , or not hold weight , but are greatly wanting , there being no worth in them , but are Dross , Chaff , light and empty Persons , unfound and unsanctified ones , then he rejects them as none of his , but are as reprobate Silver , false Coin , People of no value with him . As he weighs Men , so he weighs their Works , their Graces , their Gifts , their Duties , to see whether they hold weight , whether true and righteous or not ; whether the Grace be true Grace , special Grace , not common Grace , and their Gifts not Counterfeit Gifts , or meer Natural Gifts , or only humane and acquired Gifts : Some boast of false Gifts , which as Solomon tells us , is like Clouds and Wind without rain : What a stir doth a vain Person make of a strong Memory , crying it up as if it was a Spiritual Gift , and as if none were true Ministers but such who have a great Memory , and can deliver all they have got by their Study , by the strength of their Memory ; alas , all men of any sense know , that is but a Natural Gift , which some wicked men have as well as some good men ; but let him know , God knows what mens Hearts are , what their Ends and Designs are , what their Gifts are , and what their Duties are , as well as what the matter of their Worship is , which they perform to God ; that is , whether it hath his Image stampt upon it ; or is of his Authority , his own Appointment , his own Institution , or but Humane Inventions ; he also weighs the manner how they perform all Divine Worship towards him , from what Principle , Life , Power , End and Design ; whether 't is from a changed Heart , from unfeigned Faith and Love to Christ , in sincerity , with Zeal , and to glorify God ; if not , he will discover them , weigh them , and they will be found wanting , and be found no better than Chaff at last : Though they may seek ways to hide and cover their Wickedness , and false Spirits , and base designs , yet let them know , he that weighs the hill in scales , and the mountains in balances , doth and will weigh them , and find out all their Cursed Deeds , their Pride , their Malice , and put a rebuke upon their back-sliding and detracting Tongues : Talk ( saith Hannah ) no more so exeeding proudly , let not arrogancy come out of thy mouth for God is a God of knowledge , and by him actions are weighed : " Thou Peninnah ( as our Annotators note ) speak no more so insolently and reproachfully of me as thou hast done ; he knoweth thy Heart , and all that Pride , Envy and Contempt of me , which thy own Conscience knows , and thy perverse Carriage towards me : " God pondereth , and tryeth all mens Thoughts and Actions , as a Just Judge , to give to every one according to their works . Oh what a Motive should this be to us all ; God weighs our Persons , our Graces , our Gifts , our Dutys , and all our Services , in Scales : Take heed you are not found too light , found wanting , as be sure you will if you be found Chaff , when put into the Ballance of the Sanctuary . Direction . 1. If you would not be found Chaff , try and weigh your Spirits , your Persons , your Faith , your Love ; see if it holds weight by the Kings standard , see on what Foundation you are built ; have you dugg deep , and laid your foundation on a Rock ? what Love have you to Christ ? is he precious to your Souls , the chiefest of ten thousand ? what Love have you to the Children of God ? how do you carry it at home and abroad ? do you feed the Hungry , Visit the Sick , and Cloath the naked ? is Christs Family , Christs Servants , Christs Poor , more in your esteem , love and affections , than Sons and Daughters , than Brethren and Sisters , that are not his Children ? if you do not love Christ more than Father and Mother , more than Son or Daughter , you may justly fear whether you are Wheat or no : And if it be so , that you do so Love him , and his Saints , Ministers and People , it will appear whilst you live ; and when you come to die , you will not forget Christ then , his People and Interest then : O think onthis ! 2. And to you Sinners , if you would be found Wheat in the day of Christ , then receive Christs true Doctrine , labour to distinguish between Truth and Error ; beware of that strange and new Scheme that darkens the Free-Grace of God , and tends to destroy the Covenant of Grace : Remember to exalt Christ alone in your Salvation . How do some turn the Gospel of Gods Free-Grace into a Law , by the performance of which , as the Conditions of Life and Justification tell thee , thy Salvation doth depend . See what subtle Opposers ( of the clearest Gospel ) are risen up amongst us , and labour to avoid them , though their Tongues should seem to be tipp'd with Silver , yet their Doctrine is Copper . 3. Be sure Build on Christ alone , and see that that Faith thou hast in him , be the Faith of Gods Elect , which sanctifies both Heart and Life , and is attended with Good Fruits ; you must work from Life , and not for Life . Consolat . 1. Lastly , By way of Comfort and Consolation : Be not afraid , O Child of God , tho' thou art in Christ's Fan , and art tost up and down with Temptations , Trials and Afflictions : Know that his Design is wholly herein for thy good , it is but to purge out thy Chaff , that thou as pure white Wheat may'st shine the more bright and clear in Grace and Gospel-Holiness , for Sin and Corruption spoils thy Beauty to all that behold thee . No Doctrine tends to promote Gospel Holiness like the Doctrine of Gods Free-Grace : Shall we sin because grace hath abounded ? God forbid . 2. O what a Mercy of Mercies it is that Gods Wrath is appeased towards you : Christs Blood has quenched this dreadful fire , as to you who believe , and indeed nothing else could do it ; O bless God for Christ , and for that River of Water which proceeds from him , to the extinguishing this flaming Fire ; he hath born it , and allay'd it , nay , quite put it out , so that you shall never feel the burning or tormenting Nature thereof . 3. Thou shalt at last , whosoever thou art , if sincere , if Wheat , be gathered into his Garner ; viz. into Heaven it self , for Christ will not lose one grain of his spiritual Wheat , not one Sheep of his shall perish ; He that has begun that good work in thee , will perform it to the day of Christ . He will gather his wheat into his Garner , but the Chaff he will burn up with unquenchable fire . So much for this time . MATTH . III. 12. Whose Fan is in his hand , and he will throughly purge his floor , and gather the Wheat into his Garner , but the Chaff he will burn up with unquenchable fire . BEloved , I have gone through the several Terms of the Text , by way of Explaination , and have taken Notice of several Propositions or Points of Doctrine that naturally arise therefrom . I purpose only to prosecute but one of them , namely , the 6 th . and last , viz. Doct. That the Wrath of God is like Fire , 't is intollerable ; or , the Misery and Torment of the Damned will be dismal and amazing ; there 's no expressing how fearful their condition is and will be , who fall under the vindictive Wrath and Vengeance of an angry God. I shall only do three things 1. Further open the Nature of Gods Wrath. 2. Prove and demonstrate the Truth of the Proposition . 3. Improve it by way of Application . And to proceed , it is necessary to note to you in the first place , ( as I before hinted ) that the Wrath of God may be considered under a twofold Consideration : As it is manifested , 1. Internally or Externally , taking hold of , and seizing upon some ungodly persons here , whilst in this World. 2. As it is Eternal , seizing on and taking hold of all undone and lost Sinners hereafter . Sin is the cause of Gods Wrath and Vengance , both of that which is felt here and shall eternally be felt and undergone hereafter ; the word ( as the learned note ) which is translated Wrath , comes from a Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies heat , or to be hot , and hence 't is compared to fire ; an angry Man we say is a fiery Man , a Man that hath much fire or fury in him ; the Wrath of man is hot , but the Wrath of God is much hotter : Because there is Wrath , beware . Sirs , there is Wrath in the Heart of God against Sinners , there his anger is kindled ; there is Wrath also in his Decree , and in his Threatnings , his Wrath continues on all Unbelievers : He that believeth not , the Wrath of God abideth upon him . Tho' many of them do not feel it , they have not the sense of it , but shall have one day ; yet there are some that God lets out his Wrath upon to such a degree here , that they do feel it , and cry out under the sense and horror thereof in a fearful manner . Secondly , The Wrath of God , as it is compared unto fire , is oft-times let out to consume men in divers respects . 1. Sometimes by Poverty , as by a flame he consumes in a secret way their outward substance ; there is a Curse upon their estates , which dries up their Riches in which they Trusted , and set their Hearts upon , forgetting God their Maker , their Chief Good and Last End. 2. Sometimes he Consumes their Honour , Reputation and Credit , they falling by their Iniquity into disgrace , after they have made a Profession of Religion , and have been in the Love and Esteem of good Men. 3. Sometimes also by Sickness as by a flame he consumes their Health ; and thus he threatned the People of Israel , The Lord shall smite thee with a Consumption , and with a Feaver , and with an Inflamation , and with extream Burning . 4. Also his Wrath oftentimes breaks out like fire on some Men by suddain Death , in a strange and unusual manner , as in the case of Lots Wife , and of Nadab and Abihu ; and there went out fire from the Lord , and devoured them , and they died before the Lord. This was so amazing , that Moses said unto Aron and unto Eleazor , and unto J●hamar , Vncover not your heads , neither rend your cloaths , least ye die , and least Wrath come upon all the People ; but let your brethren , the whole house of Israel bewail the burning which the Lord hath kindled : Open not your Mouths , ( as if he should say ) shew no such sorrow as at other times , for God is Just , ( and he hath let out his deserved Wrath against these young Men ) least you should seem to Justifie them , and shew a dislike of God's token of Divine dispeasure . 5. Moreover God many times le ts out his Wrath by War , and the Sword consumes and devours much people : As also by Famine and by the Pestilence . The Wrath of God , as it is let out in this World is as a drying , scorching and devouring fire : The flame of Gods Displeasure puts all into a flame ; as at this day , all the Earth seems to be on a fire , God is now a burning up , and consuming the Nations ; Therefore he hath poured upon him ( speaking of Jacob ) the fury of his anger , and the strength of Battel , and it hath set him on 〈◊〉 round about , yet he knew it not , and it burned him , yet he laid it not to heart : War consumes the Riches , the Wealth , the Strength , the Food and Bread of the Nation , as well as the People , but it is not laid to heart . He teareth me ( saith Job ) in his Wrath : The Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Mr. Caryl Notes ) " is near in sound to our English Tear , and it signifieth to Tear as a Lyon his prey . " Wrath is of a Tearing and devouring Nature . God sometimes in his Wrath Tears in pieces the Bodies of Men , he tears their Power , their Riches , and consumes their Beauty , and turns all ( as it were to Ashes ) and thus he will pour out his Wrath on Babylon , and she shall be burned with fire . 6. The Wrath of God also Seizeth on the Souls of some men , whilest they are in this World ; as when they are left , or given up unto hardness of Heart , Vnbelief , and blindness of Mind ; indeed this is most dreadful of all : What can be a greater Token of Gods Divine Wrath ? it is the begining of that Future Vengeance that shall be poured forth upon them to Eternity . Thus the Almighty dealt by the Jews for their Sin in rejecting of Jesus Christ , and putting him to death by wicked hands , for this he gave them up to an hard , unbelieving , and an impenitent heart , and then let in the Romans upon them , who utterly destroyed their City and Temple , and so scattered them on all the face of the Earth ; and hence the Apostle saith , that Wrath was come upon them to the uttermost . 7. The Wrath of God like Fire sometimes also seizeth on the Consciences of men , by which means they are fearfully tormented , for their horrid Blasphemy , Prophaness , Atheism , Apostacy , &c. We have had two Examples of this sort , viz. Mr. Francis Spira in the last Century , and Mr. John Child in this . It is enough to make all who read those Naratives to Tremble , at the very thoughts of the incensed Wrath and Anger of an offended God. Who can stand before his indignation , when his wrath is poured out like fire , on the Souls and Consciences of Men ? O how doth he seem to Tear them into peices , even to such a degree as they seem to be in the very torments of Hell , while in the Body : And not knowing but that a faithful reciting of some Passages concerning the inward Horror of the said Spira and Child , may be of some use to Caution all to take heed of such like sins which they fell under , I shall ( tho' more briefly than I intended ) compare their States , Circumstances , inward Anguish and Horror of their Spirits , together . SOME PASSAGES Of the Fearful Estate of Francis Spira , SPira having received the Light of the Gospel , became a Teacher of the Blessed Truths thereof amongst his Friends and familiar Acquaintance ; and ( says the Narrative ) in comparison seemed to neglect all other Affairs , much pressing this main point of Doctrine , viz. That we must wholly and only depend on the free and unchangable Love of God in the Death of Christ , as the only way to Salvation . As to his natural and corrupt Inclination ; ' I was , saith he , excessively Covetous of Money ; and accordinly applyed my self to get it by Injustice , corrupting Justice by doing it , ' &c. As touching Spira's Sin and his grand fall , it was thus , viz. The Popes Legate , Resident at Venice , was stirred by the malice of the Papists to accuse Spira to him , and by the Craft and Policy of the Legate , and through slavish Fear , Spira first fled , and afterwards renounced his Testimony to the Truth ; before which it appears he reasoned thus within himself , thro' the Suggestion of the Devil , viz. ' Be well advised , fond Man , consider Reasons on both sides , and then judge , how canst thou thus overwean thine own sufficiency , as thou neither regardest the Examples of thy Progenitors , nor the Judgment of the whole Church ? dost thou not consider what misery this thy Rashness will bring thee into ? thou shalt lose thy Substance gotten with so great Care and Travel ; thou shalt undergo the most exquisite Torments that Malice 〈…〉 devise ; thou shalt be 〈…〉 an Heretick of all ; 〈…〉 to close up all , thou shalt die shamefully : What thinkest thou of the lothsom stinking Dungeon , the Bloudy Ax , the Burning Faggot ? are they delightful ? be wise at length , and keep thy Life and Honour . — Go to the Legate , Weak Man , and freely Confess thy Fault , ' &c. And upon these thoughts he goes to the Legate , and salutes him with this News , viz. Having for these divers years entertained an Opinion concerning some Articles of Faith , contrary to the Orthodox and received Judgment of the Church , and uttered many things against the Authority of the Church of Rome , and the universal Bishop , I humbly acknowledge my Fault and Error , and my Folly in my misleading others ; I therefore yeild my self in all Obedience to the supream Bishop of Rome , into the Bosom of the Church of Rome , never to depart again from the Traditions and Decrees of the Holy See ; I am heartily sorry for what is past , and I humbly beg Pardon for so great an Offence . The Legate at this commanded him to return to his own Town , and there to confess and acknowledge the whole Doctrine of the Church of Rome to be holy and true , and to abjure the Opinions of Luther , &c. After this he signed an Instrument of Abjuration , and then fell under horrid Despairation . ' And he thought he heard a direful Voice , ' saying , Thou wicked Wretch , thou hast renounced the Covenant of thy Obedience , thou hast broke thy Vow ; henc Apostate bear with thee the Sentene of thy Eternal Damnation . He trembling in Body and Mind fellinto a Swound . Now began some of his Friends to repent too late of their Rash Council , not looking so high as to the Judgment of God , laid all the blame on his Melancholly Constitution , that over-shaddowing his Judgment , wrought in him a kind of Madness , and directed him to the use of Physicians , &c. To which Spira replyed , Alas poor men ! how far wide are you ? do you think that this Disease is to be Cured by Potions ? believe me , there must be another manner of Medicine ; it is neither Plaister nor Drugs that can help a fainting Soul , cast down with the sence of sin , and the Wrath of God ; 't is only Christ that must be the Pysician , and the Gospel the Souls Antidote . Amongst others that come to visit him was Panlus Vergerius , and Mattheus Gribauldus , principal Labourers for his Comfort ; they sound him about 50 Years of Age. Neither affected with Doteage , nor with the unconstant head-strong Passion of Youth , but in the strength of his Experience and Judgment ; in a burning heat , calling for drink ; yet his Understanding active , quick or Apprehension , Witty in Discourse , above his ordinary manner — they forcibly infused some liquid Sustenance into his Mouth , most of which he spit out again , and in a fretting mood said , As it is true , that all things work for the better to those that Love God , so to the wicked all to the contrary ; for whereas a plentiful Off-spring is the Blessing of God and his Reward , being a stay to the weak Estate of their Aged Parents , to me they are a cause of bitterness and vexation ; they do strive to make me tire out this misery , I would fain be at an end ; I deserve not this dealing at their hands . Oh that I were gone from hence , that some body would let out this weary Soul ! My sin , said Spira , is greater than the Mercy of God ; nay , answered his Visitors , the Mercy of God is above all sin , God would have all men to be saved ; it is true , ( said he ) God would have all the Elect to be saved ; he would not have damn'd Reprobates to be saved : I am one of that Number ; I know it , for I willingly denyed Christ , and I feel that he hardens me , and will not suffer me to hope . Being asked whether he did believe that Doctrine to be true for which he was accused before the Legate , he aswered , I did believe it when I denyed it , but now I neither can believe that nor the Doctrine of the Roman Church ; I believe nothing , I have no Faith , no Trust , no Hope , I am a Reprobate , like Cain or Judas , who casting away all hope of mercy , fell under despair ; and my Friends do me wrong , that they suffer me not to go to the place of Vnbelievers , as I justly deserve . The mercy of God ( said he ) is exceeding large , and extends to all the Elect , but not to me , or any like me , who are sealed to Wrath : I tell you I deserve it , my own Conscience condemns me , what needeth any other Judge ; if Peter grieved , and repented , it was because Christ beheld him with a merciful Eye , and in that he was pardoned ; it was not because he wept , but because God was gracious to him ; but God respects not me , and therefore I am a Reprobate ; I feel no Comfort can enter into my Heart , there 's place only for Torments and Vexings of Spirit : I tell you , my Case is properly mine own , no Man was ever in the like plight , and therefore my Estate is fearful . And then roaring out in bitterness of Spirit , he said , It is a fearful thing to fall into the hands of the living God. Some said with a whispering Voice that he was possessed ; he over-hearing it , said , Do ye doubt it ? I have a whole Legion of Devils that take up their dwelling in me , and possess me as their own ; and justly too ; for I have denyed Christ , Christ will not be denyed , no not in a word , and therefore it is enough ; in Heart I never denied him . He said , when asked , that he knew there were worse , far worse pains than those that he then suffered ; for the wicked shall rise to their Judgment , but they shall not stand in Judgment ; this I tremble to think of , yet I desire nothing more than that I might come to that place , where I may be sure to feel the worst , and to be freed from fear of worse to come . Being bid to believe the Truths he had denied , he replied , I cannot , God will not suffer me to believe them , nor to trust in his mercy ; what would you have me to do ? I would , but I cannot , tho' I presently be burnt for it . I find I can neither believe the Gospel , nor trust in Gods Mercy ; I have sinned against the Holy Ghost , and God by his immutable Decree hath bound me over to perpetual Punishment : God will have mercy on whom he will have mercy , and whom he will he hardneth ; God hath taken away from me all power of Repentance , and brings all my sins to remembrance ; and guilty of one , guilty of all , fore it is no matter whether my sins be great or small , few or many ; they are such , that Christs Blood , nor the Mercy of God belongs not to me ; he hath hardened me , I find that he daily more and more doth harden me , and therefore I am without hope ; I feel it , therefore cannot but despair : I tell you , there was never such a Monster as I am , never was any man alive a spectacle of such exceeding Misery . I know that Justification is to be expected by Christ , and I have denyed and abjured it , to the end I might keep my frail Life from Adversity , and my Children from Poverty , and now behold how bitter my Life is to me , and God only knows what will become of this my Family ; but sure no good is likely to betide it , but worse and worse , and such at length as one stone shall not be left upon another . Said he , The Spirit of God often admonished me , when at Cittadella I did as it were set my Seal , the Spirit of God often suggested to me , Do not write Spira , do not Seal , yet I resisted the Holy Ghost , and did both , and at that very time I did evidently feel a wound inflicted my very will , &c. David was Elected and dearly Beloved , and tho' he fell , yet God took not utterly away his holy Spirit , and therefore was heard when he prayed , ' Lord take not thy holy Spirit from me . ' But I am in another Case , being for ever accursed from the presence of God ; neither can I pray as he did , because the Holy Spirit is quite gone , and cannot be recalled , — ' O that I might feel but the least sense of the Love of God to me , tho' but for one small moment , as I now feel his heavy Wrath that burns like Torments of Hell within me , and afflicts my Conscience with pangs unutterable : Very Desperation is Hell it self ; you perswade me to believe , how fain would I do it , but I cannot : ' Then violently grasping his Hands together , and raising himself , ' Behold , said he , I am strong , yet by little and little I decay and consume , and my Servants would fain preserve this weary Life , but at length the Will of God must be done , and I shall perish miserably . ' ' I see , said he , my Damnation , and I know my remedy is only in Christ , yet I cannot set my self to take hold of him ! Such are the Punishments of the Damned , they repent of their loss of Heaven , they cannot amend their ways . ' ' Now also Belzebub comes to his Banquet ; you shall see my End , and in me an Example to many , of the Justice and Judgment of God. ' ' What Hell can be worse than Desparation , or what greater Punishment than the gnawing worm , and unquenchable Fire ? Horror , Confusion , and which is worse than all , Desparation it self , continually tortures me ; and now I count my present-Estate worse than if my Soul were separated from my Body , and were with Judas and the rest of the damned ; therefore I desire to be there , rather than alive in the Body . ' ' God hath taken Faith from me , and left me other common Gifts for my deeper Condemnation , by how much the more I remember what I had , and hear others discourse of what they have , by so much the more is my Torment , in that I know what I want , and there is no way to be relieved : Thus spake he , the Tears trickling down ; professing that his Pangs were such , as that the Damned in Hell endure not the like Misery . That his Estate was worse than that of Cain or Judas , and therefore he desired to dye ; yet , Behold , said he , the Scriptures are accomplished in me , They shall desire to dye , and Death shall fly from them . ' SOME PASSAGES Of the Fearful Estate of John Child , MR. John Child was a Preacher , and when he was young a very zealous Asserter of the Doctrine of Gods Free-Grace ; Namely , of Personal Electrion , and of the Saints final Perseverance ; and was a man of considerable Natural Parts and Ability , being much followed where-ever he preached , both in the City and Countrey , yet seemed to be of a haughty Spirit , loving Applause and Popularity , which it may , be feared was the Cause of his Fall , and may be a Warning to all how they have mens Persons in Admiration . But he had not many years asserted the Doctrine before mentioned , before he changed his Judgment , and turned to be a grand Arminian ; which Notions he maintained with great Confidence , and was so conceited of his Abilities , that he feared not to Dispute with any Man , charging the Doctrine of Personal Election at a strong manner , as if the Asserters of it rendered God cruel , and worse than the worst of Mortals : In his Judgment he was a Baptist , being against Infants Baptism , and for the Baptism of Believers ; for many years he lived in Buckingham-shire , near me , I being intimately acquainted wth him for near 30 years ; but a little before the last Persecution of Dissenters he removed his Dwelling , and came to London , and lived near to my Habitation , in Pauls Shadwel ; now the first time I came to fear him , was through some Words he uttered to me , which was to his effect ; I have , said he , seriously considered whether there be any thing in Religion worth suffering for : Which Words I wondred at , from such a one as he ; but soon after he Conformed , ( Troubles rising high , ) and then wrote a Cursed Book , rendering the Dissenters , especially the Baptists , very odious ; casting Reproach upon their faithful Ministers , because some of them were not learned men , I mean with the Knowledge of the Tongues ; and quickly after this he fell under fearful Despairation : I was one of the first Men that he sent for , and I found him in a dismal State and Condition , being filled with Horror , saying , he was damned , and crying out against himself for Writing that Book ; saying , he had touched the Apple of Gods Eye ; I said all I was well capable to speak , to Comfort him , but all in vain ; at another time he said , Mine iniquities are great and many , old sins as well as of a late date come to mind ; Wrath is come upon me to the utmost , God hath forsaken me , good Men are my Enemies ; I hate my self , I am afraid and ashamed to go abroad , and am confused and distracted at home ; the Scriptures look dreadfully upon me , I have raised Reproach , invented Reproach , and by it wronged multitudes , — I am afraid to live , and afraid to dye ; Judgment I fear will be terrible in this World , and more in the World to come ; I cannot give an Account of my Actions to Men , how much less to God! my Heart condemns me , and he is greater , and knows more : I think I have not only outdone Cain , Balaam , and Judas , but some of the Devils themselves . O I cannot Repent , I cannot Repent ! I shall go to Hell ! I am broken in Judgment ; When I think to Pray , either I have a flushing in my Face as if I were in a flame , or I am dumb , I cannot speak ; all the signs of one whom God hath left , forsaken and hardened — If I was in Heaven , it could not relieve me , for I should behold the Face of God and holy Saints , as now I behold the Face of good Men upon Earth , with shame and confusion of Face — and then again said , Wrath is come upon me to the utermost — I am one of the greatest Hypocrites that ever lived upon the Earth , and shall be so accounted : God hath and will do his will upon me — Oh he thunders upon me ! should God let out the sence of my sins on me , ( as he will ) I should howl like a Dog , roar like a Lyon , bellow like an Ox ; mine inward parts would melt within me , as brass melts in a flaming fire ; I shall lye lower than Judas , I have sinned worse then Judas — he quoting those words in Heb. 10. 2 , 6. If we sin willfully , after we have received the knowledge of the truths , remains no more sacrifice for sin , &c. he said , when I am faint and low , I take some refreshments , but in Hell , there is no refreshment , not a drop of Water to cool my Tongue . To some that came to visit him , and to Comfort him , he said , All is gone , I am undone — I have been so great a sinner against God , and the people of God , that God will have no Mercy on me , but will glorifie himself by me , and make me an Example for the strengthening and establishing of his People , but it shall end in my destruction — God hath sworn in his Wrath that I shall never enter into his rest — I have been a loose and carnal Professor , and if I were in the place of God , I should meet the same measure that God doth to me : My Calamity is even at the door , and all men in a little time will justifie Gods dealing with me : The Wrath of God is kindled , and burns in me ; it is impossible for you to imagin my torment , and this is but an Earnest penny of my Eternal Damnation . Said a godly man , this is a humbling dispensation that you are exercised under — A humbling dispensation , said he , do you call it ? I tell you , it is an hardening dispensation , and I feel it to be so : Said his Friend , I hope there is mercy yet reserved for you ; to whom he replyed , I know I shall have such Mercy as the Damned have ; I do highly justifie God in his dealings with me — at another time , I once thought , said he , that there was a power in man , but now I find it otherwise , for I cannot Pray — I have no desire after any thing that is good ; I cannot Repent . His Visitors asked him if they should Pray for him ? he said , No , No. One said to him , the Learned Dr. Twist in his Vinditiae Gratiae consesseth there were Depths in the Controversie between the Calvinists and Arminians , yet he believed the Truth against the Arminians . Mr. Child replyed , I thought I could have dived to the bottom of it by my parts , but I see I cannot ; and then , and many other times said , I am broken in Judgment — One of his Visitors said , you are obliged to stoop to the Soveraignty of God ; he replyed , Oh I cannot ! I would be above him ! O that there should be an Eternal blessed Being , and I sure never to enjoy him ; there shall be an Eternal Wrath and Punishment , and I sure to fall under it . I shall be an eternal Monument of the Wrath of God — Pride and Covetousness hath ruined me , it hath undone me ; I have been too much influenced thereby : I have been a Hypocrite , I am so now : I seem to repent , I do not , I cannot repent : And walking to the end of the room , turned back with a very stern Countenance , and striking his Hand on his Breast , said , No Sir , I cannot pamper this Body , for God will have it made a remarkable Example to this Generation . He cryed out against himself for charging those that hold the Doctrine of Personal-Election with Consequences beyond the Sense of their Minds or Principles ; I have , said he , made this World my God , I have been guilty of Idolatry , I have been guilty of Pride , endeavouring to run every Man down in Dispute ; I have endeavoured to shake the Cross off my Shoulders ; how deplorable a thing is this , that I that have preached so much of the glory of another World , should now be deprived of it all : You will as surely see me damned , as you now see me stand here . To others he said , I have trifled in Religion , trifled , trifled — I am lost , there is no Hope , no Hope : At another time he said , The black Tokens of Reprobation are upon me : He said to Mr. Plant , smiting on his Breast , Sir , I am Damn'd , I am Damn'd ; it is so most certainly : My day is over ; O that it was with me as in days past ! but it is too late , the Decree is gone forth , it is Sealed in Heaven , and it is irreversible . Jesus Christ cannot save me , he will not , he cannot Mediate for me , I have so much offended him , in maliciously abusing of his People : O what a Wretch was I ! what a Spirit was I led by ! I have guilt enough , said he , to sink seventeen Kingdoms , and I know the Earth would open its mouth and swallow me alive , like Corah , Dathan and Abiram , were it not that God hath reserved me to be a more publick Spectacle of his Anger and Displeasure both to Angels and Men. I can neither Pray , nor desire others to pray for me ; my Heart is perfectly hardened ; how should I , when I cannot desire Jesus Christ to pray for me ; flouds of Tears flowing from him , Dear bought Experience , saith he , hath taught me , that it is no small thing to trifle with him in the great things of Religion and Eternity , &c. In one of his Letters sent to Mr. James Jones are these Expressions , viz. Being possessed with Doubts , Fears and Tremblings , night and day , the sad savour of Gall and Wormwood , an horrible Relish of Gravel-stones , the sad Apprehensions of Curses , Blastings and Mildew — the dismal sound of the mad Prophets words , I shall see him , but not now , I shall behold him , but not nigh — had I been a Backslider of an ordinary size — I have a Voice behind me , or dire Texts — to love and make a Lye is a qualification for the Lake . His poor Wife , as I remember , intimated to me , that the very Ends of the Halr of his Head in the Night-season did stand in Drops thro' the Anguish of his Soul. Thus he continued for several Months under most dreadful horror and fearful desparation , until the 13 th . of Octob. 1684. when to put an end to his miserable Life , he hanged himself in his own hired house , in Brick-lane near Spitlefields , London , leaving a sorrowful Widdow and several Children : But she poor Woman lived not long after . 'T is to be noted , that there was a strange blast upon his Estate , for tho' I understood by a Friend that was intimate with him , he was little before his fall worth near a thousand pounds , yet I can hear but of a little left to his Children , his Eldest Son being but in a low and mean Condition . I take not upon me to pass Judgment upon this miserable Man , not knowing how God might deal with him , whose Mercy is Infinite , for I do not believe Self-murther is an unpardonable sin ; for if so , there is more Sins unto Death than one ; certainly it is a Sin against the Father and the Son , and not against the Holy Ghost , and therefore may be forgiven unto men , who may before their Life is quite gone have Repentance given to them . But I am of the Opinion , ( with a worthy Minister that visited him ) that if any Atheist in the World who had formerly known this man , and had conversed with him in his bitter Agonies , he would have seen sufficient Demonstrations to have convinced him that there is a dreadful God , or a Power besides and above Nature , who can touch , shake , and disorder , and turn into Confusion the strongest constitution of body , by ministring and fastning terrible things upon the Soul ; and as he saith , let this Pillar of Salt tend to warn and season the People of this present and future Ages , of the danger of sinning against the light of their understanding . Moreover , it doth I am sure serve with a witness to prove , and fully to demonstrate the truth of that Proposition I am upon , viz. That God doth sometimes let out his Wrath on the Consciences of some men , for their horrid evil in this World , which seems intollerable and hard to be born or undergone by any Mortal . But , Secondly , To proceed , by buring up the Chaff with unquenchable fire , or by the Wrath of God in this place , our Blessed Saviour doth intend , casting the wicked into Hell it self : Remarkable it is , that no less than four or five times the Lord Christ positively affirms in Mark 9. that the fire of Hell into which Body and Soul of wicked men shall be cast , cannot be quenched ; where the worm dies not , and the fire is not quenched , &c. Why repeated so often ? is it not to assure all ungodly persons of the certainty of it ? Men are not willing to believe this great truth , they are too ready to think that it is inconsistent with infinite goodness to inflict such Punishment on his Creatures , but alas , they forget that there is an infinite perfection in every one of the Divine Attributes , and that as Gods mercy is infinite , unsearchable , and unconceivable , so is his wrath and fury ; none are able to conceive , much less to declare , what pain and anguish the damned undergo . What torments like fire ? and what fire is so hot and so tormenting as Hell-fire ? sad it is to burn half an hour in an Elementary fire , yet the Martyrs have endured that for Christs sake ; God made it easie to some of them : But alas , who can bear the burnings of Hell-fire , when wrath shall be let out upon the Soul to the utterermost ? O Sirs , what a fearful thing will it be to be found chaff , and false hypocritical Persons ! such cannot escape the damnation of Hell ; No , nor can any sinner whatsoever , except they believe , repent , or are born again ; there is no avoiding being cast into unquenchable fire . Thirdly , I shall now endeavour to prove the point , viz. That the Wrath of God in Hell is intollerable , and far greater than any Wrath let out here , either on the Bodies or Souls of men ; which will appear , if we consider these particulars following : First , The extremity of their Torment will appear , upon the Consideration that it is inconceivable , beyond all mens understanding ; who knoweth the power of thy Anger ? who can apprehend it , or is rightly and duely affected therewith ? we can conceive of all bodily pain , or external Torment , but cannot comprehend the Nature of infinite Wrath , no more than we can conceive or apprehend the Nature of infinite Love and Goodness . Secondly , It is and will be intollerable , because it is according to that fear , nay beyond the fear that an awakened Conscience hath of it ; even according to thy fear so is thy Wrath. O what frightful thoughts and astonishing fears had Spira and Child of Gods Wrath : Now Sirs , it cannot be said of the Wrath of God as some other things , or of Death it self , i. e. that the fear is worse than the thing ; No , no , acording to the fear , so is the the Wrath and Vengeance of an angry God. The fears of a dreadful Deity are not vain Bugbares , and the effects of ignorance , or of a crasie head , of Folly , Melancholly , or Superstition , as some Atheistical Wretches are ready to say ; No , no , but it is grounded and built upon solid Foundations , as it is in part made manifest sometimes by the terrible effects upon mankind , ( as I have hinted . ) Wrath bears proportion unto the greatest fear of it , nay , doth far exceed the fear thereof , and what prepared Plagues , infinite pains , intollerable anguish , have some self-accused , and self-condemned mortals seared and looked for ? what is the nature of that certain fearful looking for of Judgment and fiery indignation ? why now according to the fear of it , so will the thing it self be . Some have felt much Sorrow , but have feared much more : Mans thoughts and fears exceed all that can be expressed , &c. Thirdly , The Wrath of God will be intollerable in Hell , and the extremity of the damned amazing , if we compare that misery and anguish with all , or any , nay the worst of Plagues and Punishments that can be undergone in this World ; I mean of all temporal Miseries , as Pestilence , Famine , War , or any tormenting Disease , as the Stone , Gout , &c. 1. These may be but the Fatherly Rebukes and Chastenings of the Almighty ; not from a Sin-revenging hand , but a Sin-correcting hand of God ; not in Wrath , but in Love ; but if his Anger be so terrible when he chastizes as a compassionate Father , what is his fury when he punishes as a severe Judge ? if he deals thus sharply with those he loves , what will their portion be whom he hates ? if his Wisdom leadeth him forth thus to corect in mercy , what will be the strokes of his Justice and incensed Wrath and Fury ? 2. The Miseries of this present Life are abated , or mitigated with the mixture of some Sweet : None are so universally afflicted , so deplorable , but some thing remains to ease their sufferings and tormenting pains : Judgments are tempered with Mercys . No man ( as one observes ) is tortured with all Diseases , nor forsaken of all Friends ; besides , if the Malady be incurable and remediless , yet their grief is a little allayed by the Sympathy of Friends and Neighbours : But in Hell the damned are tortured and surrounded with pain and horror , and incompass'd with flames , without any mixture , nothing to refresh their distressed Souls and Bodies , no , not one drop of water to cool their Tongue . The rich Man desired but so much water that Lazarus could bring upon the tip of his finger , and it was denyed him . Fourthly , The State of the Damned is void of the least degree of Comfort , Ease and Refreshment : The same shall drink of the wine of the wrath of God , which is poured out without mixture into the Cup of his indignation , and he shall be tormented with fire and brimstone in the presence of his holy Angels , and in the presence of the Lamb : They shall have Judgment without Mercy , Sorrow without Joy , Pain without Ease , Darkness without Light , all felicity is totally withdrawn . Pitty is the cheap and smallest relief any here can meet withal in misery , not denyed to the most guilty notorious Criminal , but yet this is not afforded to the damned ; all their bitter Crys cannot move the Compassion of God nor the Blessed Angels or Saints in Heaven toward them , for they are not Objects of Compassion , their Miseries being the just punishments of an offended God , whom they wilfully and of their own choice contemned , thro' love to Sin and this present World ; besides , in Hell all humane affections are extinguished for ever . Ah , this is the quintisence and perfection of Misery , the excess of Anguish and Sorrow , to be deprived of all good things pleasing to our desires , and to suffer all evils from which we have the deepest aversation and abhorrence ; for as in Heaven all Good , all Felicity , all Joy , is inconceivable , so in Hell all evil is felt and endured to the highest degree , and nothing but what is evil . Some of the greatest miseries that Mortals have met with here in this World , have been inflicted upon them by the hand of Man , ( whose power is but little , and oft-times restrained and mittigated by the Lord ) as in the case of the poor Martyrs : But in Hell the pain and punishment the of damned will be from the immediate hand of Almighty God , whose power is Infinite ; nay , and it shall be according to his glorious Power , or the greatness of his Power ; Who knows the power of thine anger ? When infinite power is exerted in punishing the offending Sinner , who can conceive of that ? what are the Lashes of a small Whip , to that with Scorpions ? or the stroaks of a Child , to the blows of a Giant ? but alas , this will not reach it , because the Stroaks of Gods Wrath are incomprehensible ; in Hell he lets out the perfection of his Wrath , as in Heaven the perfection of his Love , &c. The Sorrows and Miseries we endure here from the hand of God , may by Repentance , by Cryes and Tears , through Christs Blood be taken off ; God hath promised to ease such who fly unto him ( and look up to his Son ) of their burthen , as he did those that were stung with fiery Serpents in the Wilderness , who looked up to the brazen Serpent ; but no Tears , no Cries , no Repentance , will do in Hell , there 's no Gospel preached , no means of Grace afforded , no Christ held forth . Fourthly , The Torments of the damned will be dismal , intolerable and amazing , because they shall be cast into a lake of fire , or be tormented with fire . O how amazing is it , to be thrown into a fierce fire ! look into a Glass-house , ( behold their burning Furnaces ) or into a hot Oven ; can you bear the thoughts of being thrown into one of them ? whether the fire of Hell be material or metaphorical Fire , however the reality and extensiveness of the Torment is signified by it , held forth by it , and as in other tropes in the Scripture , the things signified or held forth by those Metaphors far exceed what they are borrowed from , so no doubt it is here , our ordinary fire is not an adequate Representation of the fire of Gods Wrath , tho' it may seem to set it forth to our Capacities in some measure ; what is the fire that man kindles , to the fire that God kindles ? nay , to that Divine Wrath doth kindle ? The breath of the Lord , like a stream of brimstone doth kindle it . It is mingled with the most tormenting Ingredients , and not a little of it , but a River ; this serves so Illustriously to set it forth , that as one hints , as some of the Ancient Fathers expressed it , if one of the damned might pass out of Hell flames into the fiercest fires here , it were to exchange a torment for a refreshment . Fifthly , It will be intolerable , because the punishment of Hell is to satisfie Divine Justice , to pay the just Debt owing to God for the breach of his holy Law ; true , because sin is an infinite wrong , and the Creature is but finite , they can never pay the Debt , nor make a satisfaction for the injury done to God , therefore they must suffer eternally ; they are always a paying , but can never fully pay what they owe , Justice requiring the utmost farthing : Nothing can surely set forth the dismalness of their torment more than this . Oh take a view of Divine Wrath in the sufferings of our Blessed Saviour , when he stood in our stead , and was to satisfie for the Sins of all the Elect , how did it bring him down prostrate to the ground , and made him sweat great drops of blood , and to Cry out , My Soul is exceeding sorrowful , even unto Death ! Tho' he was God as well as Man , and had the Strength of the infinite Deity to support him ! Ah Sirs , this wrath laid upon finite Creatures , will sink them down to the lowest Hell , and grind them to Powder . Sixthly , It will be Wrath-amazing , and very terrible Wrath , because it will seize on the Soul of the Sinner , it will put the Soul into the fire : The Soul hath been the chief sinner here , and therefore shall be the chief sufferer in those Regions of Sorrow ; and how unsupportable is that Wrath which is let out on the Soul or Spirit of man , you have had a taste in Spira and Child . If , Sirs , a spark of Divine Displeasure , when it falls upon the guilty Conscience , tears it pieces , what will be those floods of Divine Wrath poured forth in Hell on the Souls of Men and Women ? who can stand here whilst in this World before an Angry God , or encounter with Offended Omnipotency ? such is the sharpness of his Sword , the heaviness of his Rod , when laid on by the hand of his Wrath , that every stroak is deadly , and no doubt Satan greatens the wounds on the Conscience , he charges the guilt upon their Spirits with all the Soul-killing aggravations , and strives to hide Divine Mercy , and Rob the Soul of the precious Blood of Christ , the only lenitive and choice balm to heal a wounded Spirit . O what visions of horror , what sence of fear , and perplexity , were presented to the distressed minds of these two miserable Creatures before mentioned ! the guilty Conscience turns all Joy into Sorrow , all Light into Darkness , the sweet Promises of the Gospel , that assure of favour and pardon to believing Sinners , afford no relief , but are turned into arguments of Despair , by reflecting on their former Iniquities and abuse of Mercies , so that Christ himself they see is become their Accuser . ' Whatever the wounded Sinner sees and hears ( saith a worthy Minister ) afflicts him , whatever he thinks of , torments him ; all the diversions in the World , Business , Pleasures , Merry Conversations , Comedies , are as ineffectual to give him freedom from those stings and furies in his breasts , as the sprinkling of holy Water is to expel the Devil from a possessed Person ; those who in their Pride and Jollity have despised serious Religion , either as a fond Transport and Extasie , or a dull Melancholly and Dejection about the Soul , &c. yet when God has set their sins , with all their killing circumstances , before their Eyes , how changed , how confounded are they at that apparition ! how restless in the dreadful expectation of the doom that attends them ! ' But alas , alas , what is internal Wrath let out on the Soul in Hell , as he notes ? for the Aprehensions of the Soul will be enlarged , and their spirits work with the quickest activity : Here tho' they have no hope at present , yet they know not what God may do in a moment to turn their Sorrow into Joy , and their Night into Noon-day ; here are many things to divert their thoughts , and they meet with some intermission of their horror and perplexity , as Mr. Child intimated , but in Hell there 's none of this . Seventhly , It will be intolerable misery , because it shall be Torments on the Body and Soul too , not on the Soul only , but on both . O it will be a dismal Meeting , when they two old Companions meet together at the last day , I mean the miserable Soul and Body of a wicked man , at the Resurrection , and hear the dolesom Sentence , Go ye cursed . Spira and Child had direful Sorrow and Anguish in their Souls , but their Bodies were not much tormented , they both being in a state of Health as to the outward man ; but the fire of Gods Wrath will extend to and seize upon the Body as well as on the Soul in that day ; every Faculty of the Soul and Member of the Body which have been Instruments of Sin , shall then be in Pain , and under fearful Torture and Misery : Now the Spirit of a man may support or sustain his bodily Infirmities and Afflictions , but in Hell the Spirit cannot afford any Relief to the Body , because it cannot sustain its own misery , both must and shall suffer . Eighthly , All the Perplexing Passions and Faculties will then be let out upon the wicked , beyond whatever they have been here whilst in this World. 1. The Conscience in a fearful manner shall torment the damned : May we not conclude Conscience will terrifie them after this manner ? O thou Wretch , what a God hast thou lost , who is a most infinite , suitable , seasonable , and a Soul-satisfying Good ! what a Christ art thou deprived of , who died for poor Sinners ! how often did he knock at thy Door , calling upon thee , intreating thee to let him in , who stood with his Arms spread open to embrace all that came to him ! and what a Heaven and endless Joy hast thou contemned , and this for one base Lust , for bruitish Pleasure for a moment , for a little Earthly Profit , and sinful Honour ! How didst thou hearken to thy vile Companions , and close in with them , rather than adhere to me , who accused thee for thy cursed Evils ! thou wouldst not mind those Checks and Lashes thou hadst from me in thy Bosom ; did not I tell thee what thy Pride , thy Lying , thy Swearing , thy Whoreing , thy Theft , thy Cheating , thy Covetousness , and Cruelty to the Poor , or Unmercifulness , thy Neglect of the means of Grace , and of Gospel or Christian Duties , thy Hardness of Heart , thy Unbelief , thy Hypocrisie and Formality , would bring thee to in the End ? This is the gnawing Worm that dyeth not : O how fearfully will Conscience terrifie and torment the Soul of the Damned then ! now it is Blinded ; Misled , Deceived , may be seared with a hot Iron ; but then it will be throughly awakened , and all Vails taken off ; it will lay unmerciful Blows upon the Soul , and make it cry , yea , roar , and none to speak a word to allay or appease its Acclamations and its fearful Outcries : You may judge of the Nature of a Tormenting Conscience in Hell , by what those have sound and experienced to be the Effects of it , who have been under Desparation in this World. 2. Shame also will torment them , some shall rise to Shame and everlasting Contempt . O what Shame and Confusion of Face shall the Damned be cloathed with ! should a King lose his Crown and Kingdom to get a few Cockle-shells , would it not bring Shame upon him ? O how will the Damned Soul cry , I have for meer Toys and Trifles lost that God that made me , that Christ that is worth ten thousand Worlds , even he that is the Pearl of great Price : I have been that Judas that did not value him above thirty pence , no , not above the sinful Profits of this World , not above the Pleasure of Sin , and the filthy Lusts of the Flesh ; thus will the unclean Person be ashamed , Shame will torment him ; I must , saith he , now lye in Hell for ever , and pay dear for my Folly. 2. The Drunkard will be also tormented with Shame : I was such a Fool , ( he then may say ) that for the sake of my Cups , and Love to my cursed Companions , and merry Bouts , have lost God , the Perfection of Happiness ; I rather chose to go to the Ale-house , or Tavern , to Drink and carouse with these Damned Wretches , than to go to hear Gods Word ; I derided them that feared to sin against God , and accounted them Fools , but I must lye in Hell for ever , and pay dear for my wickedness . 3. Shame also will torment the Proud and Ambitious Person : Ah what a Fool was I , he will say , to love the Praise of Men more than the Praise of God! I sought vain Honour , and pleased my self with a Name , all my Design was to be great , and had in Esteem among Men ; I was proud of my Estate , and despised he Poor ; I was of a Haughty Spirit , and gloried in my Titles of Honour ; I sought the Favour of my Prince , but regarded not the Favour of God ; I was proud of my Parts , I gloryed in my Gifts , in my Beauty , in my Strength ; I delighted my self in Antick Dresses , and in Decking of my Vile Body that now is here burning in Hell ; I was so Graceless , that I would not leave off Idle and Foolish Fashions , though Godly Ministers were grieved at me , and told me my Doom , and tho' God bore Witness against my High Head and Haughty Heart , by strange Prodigies in Nature , seen in divers poor Animals , yet I still vaunted my self in Pride , and Wantouness , and laught at Christs Ministers when they reproved me . O what shame torments me now , here must , I lye in Hell under Gods Wrath for ever , and pay dear for my Folly ! 4. The prophane Swearer and Blasphemer will be also tormented with Shame : O , saith he , I looked upon my self to be no small Person , but one of the Hero's of my Day , and fit to keep Company with great Men , because I could swear and curse with any of them ; how often did I call upon God to Damn me ! I have but that which I desired , he hath now damn'd me indeed : I acted like a fearless Brute Beast : O what Shame do I find my Soul covered with , that I should cast away my self for that filthy Vice that was no Profit to me any manner of way ! 5. Shame also will terrisie , and bring Confusion upon the carnal Worldling , or Covetuous Person , who made this World his God I had , he will say , store of Gold and Silver in my Bags and Chests , where it lay to rust , but I refused to feed the Poor , and to cloath the Naked , I regarded no distressed Members of Christ ; I set my Heart upon my Earthly Treasure , valuing it above God and Jesus Christ : O what a Fool was I , in that I could not foresee how soon I must leave all that which I had gathered . I to get the World , slighted , nay , despised my own Soul ; now if I had ten thousand Worlds , I would give them for the Favour of God , nay for one drop of Water to cool my Tongue . 6. The Lyar moreover will be tormented with Shame . Ah! saith he , how often did I read , that those that did love and make Lies should burn in this Lake , but I would not believe it ; I damn'd my own Soul by telling Lies to please my graceless Companions , even to cause them to laugh and be merry , or to excuse my self , and free me from shame when on Earth , or for a little worldly Profit , Gain , or for popular Applause , I made no Conscience oftelling Lyes : O what Shame doth these things now bring upon my Spirit ! 7. The Seducer and Heretical person likewise will be filled and tormented with shame , who preached false Doctrine , or sucked in detestable Errors , laying aside the chief Corner-stone , and magnifying Morality , or the Light of natural Conscience , above Christ : I seemed , saith he , to be a strict and zealous Person , and deceived multitudes of People , but for trusting in my own Righteousness , for hugging a few base filthy Raggs I am damned : I was ignorant of Gods Righteousness , and of the Mysteries of the Gospel , yet gave out that none were true Christians but such as my self ; I denyed that Christ that bought me , and did not believe the Resurrection of my Body , but now I find how the Devil blinded my Eyes , and now here tormented with Shame I must lie in these flames , Body and Soul for ever ! O! and what a multitude of poor deluded Creatures have I been an Instrument to bring into this place ! Wo is me that ever I was born ! 8. The Hypocritical Professor will be tormented with Shame also : I rested ( he will say ) upon a bare Name of being Religious , pleased my self with the Shell , withan empty Cabinet , without the Jewel , a Lamp of Profession , with a Form of Godliness , my Business was to keep up my Credit amongst Gods People , that they might take me to be one of them ; yet my own Conscience often told me I was not sincere , I loved not the Life and Power of Godliness , I did all to be seen of men , had base ends , I appeared abroad to be what I was not at home : O what Shame now torments my Soul ! I had a darling Lust which I would not forego , my heart was never really changed — Thus I might go on to the rest , &c. O what Shame will seize upon the Sinner , when all his vain Excuses are laid open , and all his Extenuations of his Guilt are discovered , when his secret Deeds of Darkness are published ( as it were ) on the House-top , when his Breast shall be transparent to all Eyes , when his inward Thoughts , cursed Lusts , cruel Malice , Murthers and Deceits , are made manifest , and all his beastly Sensualities shall be laid open before God , Angels and Saints , when the Vails and Covers of Shame shall be taken off , how will he be confounded for ever ! 9. The Devil also no doubt will reproach them for their Folly , though he be in Misery with them : Ah thou Wretch , may not he say , wast thou not a Fool to believe me , ( whom thou wast often told was a Liar from the Beginning ) and wouldst not believe thy God ? See how I have betrayed thee , and blinded thine Eyes , and made thee taken with silly Rattles , Toys and Triffles ; I presented thee with false Money , with brass Counters , and thou didst take them , and refuse precious Gold and Pearl ; I knew I was damned , and should be tormented , and I out of Malice to thy Soul resolved to try to make thee as miserable as my self , and I have done it : Alas I had no power to force thee , but I saw thou hadst no Strength to resist my Enticements , nor didst thou see thy own Disability , I hid it from thee , that thou mightest not look up to Christ for Help : I made thee believe thou wast a Christian , it was I that told thee thy Heart and State was good , ( when I knew thou wast an undone Man ) and thou didst believe me ; I had more Honour shewed me by thee , than the Great God ; thou didst believe me , and wouldst not believe Him , his Word , his Ministers . Ah how just is it , thou Fool , that thou should stlie here with me to Eternity in these Flames , 3. Moreover , Sorrow will violently penetrate and seize on the Soul of the Damned , partly upon the Account of what they have lost , together with the sense of the Evil they feel . O how great is the loss of an earthly Kingdome ! doubtless no little Grief and Sorrow to a King who meets with that Affliction , but what is that to the loss of the presence of God , the Vision of God , and the glorious Enjoyment of Christ , and the Eternal Crown and Kingdom above . Oh! what Grief and Perplexity will this be unto them , especially when they reflect on the small value of those Things for the sake of which they deprived themselves of Eternal Felicity ! How have some mourned for the Loss of an Husband , a Wife , or Children ! What will then the Sorrow be for the Loss of Jesus Christ ? Christ is lost , Heaven is lost , and now here must I lye ! O gulph of misery , dolesom darkness and endless Torment ! 4. Despair will torment them also , this will make their pain and anguish more intolerable . O how dismal was the Despair of Spira and Child , but in Hell it will exceed , it will be utter Despair , without all Hope and Intermission ! 5. Fury and Rage will afflict them also : O how will they tear , roar and howl in a hideous manner , hating themselves and cursing those that inticed them to sin and folly , and to slight the eternal Joys of Heaven ? Tenthly , The Misery which the Damned undergo in Hell will be great , upon the Account of their hateful and amazing Companions , viz. the Devils , they must dwell with Devils for ever : how have some who have but thought they have seen the Devil , trembled , and been terrified ! Alas , alas ! in Hell sinners shall be continually with him , nay with millions of Devils ; who can express the Horror that will seize on the damned in this respect ? We do not love to see such who have ruined us of our Estates , robbed us out of Malice of our good Names ; a King in Chains , in a Dungeon , cannot like to behold the vile Traitor that dethroned him , that wounded him , and stript him of all his Royal Robes ; thus hath the Devil dealt with those miserable Creatures of lost Mankind that are damned ; yet he shall be with them , and be their Companion , and may , as you heard , reproach them , which with the constant sight of his ugly face , will add to their Misery and Sorrow . Eleventhly , The Place of Torment is called a Lake of Fire , yet it is called utter Darkness , they shall never see the least Glimpse of Light any more for ever . O how grievous is it to dwell in darkness ! the Darkness of Egypt no doubt was one of their worst Plagues , Darkness that might be felt , but alas what was that darkness to the darkness which the damned shall be in ; and feel to Eternity ? If therefore the fire of Hell be material fire , yet it will not be like our common fire , the Property of which is to give Light ; but it will be dark fire : God can change that quality of Fire , if he please , tho' it may have all other Properties , yet not that . The Holy Ghost saith , speaking of the ungodly , who are as Clouds without Water , Trees whose Fruit is withered , twice dead , plucked up by the Root , that to them is reserved the Blackness of Darkness for ever . The blackness of Darkness shews the Horror of their Punishment , and it being reserved for them shews the certainty of it : As their Deeds have been deeds of Darkness , Works of Darkness , and some of them have wrought Wickedness in secret , or in darkness , so their Punishment shall be Darkness , never to have the least Glimpse of external , nor internal , nor eternal Light , any more for ever . Eleventhly , The Torment of the Damned is and will be intolerable , because it will be for ever and ever , the Eternity of their Misery is that which above all things renders it amazing , 't is called in my Text unquenchable Fire : O how astonishing is this ! all the Tears of those miserable Wretches can never quench one spark of the fire ; no , no , if they could weep a Sea of Brinish Tears , or a Sea of Blood , it could not allay or extinguish the least spark of divine Wrath. God will never reverse the dismal sentence : How often doth our Saviour say , there the Worm dyeth not , and the Fire is not quenched : Sure he repeats it so oft , as I hinted before , because the Heart of Man is ready to question the Truth thereof . Wicked men are not willing to believe it , but they shall find it to be true to their endless Sorrow at last : Ah Sirs , the Thoughts of this drives them into the greatest Horror imaginable ; if Pain and Anguish be never so extream , yet if there is Grounds to hope and believe it will be but short , that affords some Ease , some Relief ; but when there is no hope , but they must bear it as long as they live , ( tho' they may live ten , twenty or thirty years ) the Thoughts of this is intolerable . What then shall we say of the Torments of the Damned , which as they are far beyond all pain and misery that ever mortal felt on Earth , so they will abide to the days of Eternity ; should one of you be cast into a Fire , a fierce Fire , and it was possible that your Body might lye therein , burning , and broiling , and you not be able to dye , for an hundred years , would not the Thoughts of such Punishment be exceeding frightful and tormenting ; but alas , alas ! what is an hundred years to Eternity , if after ten hundred thousand million of years are run out in Hell , the damned might hope their Torments would be over , it would relieve them , but when so long a time ( comparatively ) is gone , they shall not be one moment nearer the end of their Sorrow and Misery : If one sand of the Sea shore was removed , and but one in a year , yet should that be done or continued every year , until all the sands on the Sea-shoar were removed , ( tho' it would be a long time first ) yet they would be all removed at last : And had the Damned but so much hope , that after so long a time as that would amount to , their Torments would have an end , it would revive their Spirits . O this word Eternity , Eternity , is most amazing to wicked men ! besides , as in Pleasures , Joy and Delights , time seems to slide away in a silent and insensible manner , so in horrid Pain and Misery the days seem long and tedious , every minute is accounted ; so that the Consideration of this must needs make their Eternity , if it were possible , a double Eternity , nay , many Eternities ; for one hour under the greatest Extremities of Misery seems ten times , nay , an hundred times longer than an hours time in the Enjoyment of the sweetest Delight and Pleasure . An Eternity of Joy is long in respect of Duration , but seems short ( saith a worthy Divine ) in respect of Apprehension . So on the other hand , say I , an Eternity of Pain , Torment and Misery , is long in respect of Duration , but seems much longer in respect of Apprehension . Quest . But shall there not be an end of the Torments of the Damned ? will infinite Goodness be so severe with his offending Creatures ? can this stand consistent with the Sweetness of his Nature and infinite mercy ? Answ . I Answer , there is a Perfection in every one of Gods divine Attributes ; as his Love is infinite to such who are his Elect ones , who do believe in him , honour and obey him , so is his Hatred infinite to all those who despise , hate and dishonour him . 2. God will be sure glorifie his Veracity , or the Truth of his Threatning : He that hath said , the righteous shall be saved with an everlasting Salvation , or shall have eternal Life , hath said , that the wicked shall be punished with everlasting destruction from the presence of the Lord , and from the Glory of his Power : They are tormented day and night for ever and ever . Now since God hath Decreed and denounced eternal punpishment to obstinate sinners , it is sufficient to satisfie all Doubts about the Justice of it . Let God be true , and every man a Liar ; for divine Justice and Wrath is the Correspondence of his Will , Actions , and Holiness of his Nature to the damned : ' As divine Love and Goodness is to such who are saved ; we may therefore , saith one , as easily conceive there is no God , as that God is unjust , because absolute Rectitude is an inseparable perfection of his Nature ; ' is God unrighteous who taketh Vengance ? God forbid . 3. Sin deserveth no less than an infinite and an eternal punishment , therefore unless the Damned could give an infinite Satisfaction by suffering , they must suffer eternally , for they must lye in Prison until they have paid the uttermost farthing : But alas , how should they make full payment to Gods Justice who run continually into Debt , more and more ! for the Damned in Hell do not cease sinning , they will sin to Eternity , and therefore must suffer to Eternity . 4. Nay , they will sin with the greatest Fury and Madness against God , when they come to be under the greatest sence of Despair imaginable ; they will sin then like as the Devils do now , and will for ever , when they see they are deprived of all good , and only possess what is evil : O how will they hate God , blaspheme his holy Name for evermore ! the blessed God is the Object of their Curses and eternal Aversation ; in Hell is weeping and gnashing of Teeth . ' Extream Sorrow and extream Fury , Despair and Rage ( saith one ) are proper Passions of lost Souls ; their Enmity against God is direct and explicit , the Feaver is heightned into a Frenzy . If their Rage could extend to him , and their Power equal to their desire , they would dethrone the most High ; Hatred takes pleasure in Revenge . ' 'T is said of the Worshippers of the Beast , that they gnawed their Tongues for pain , and Blasphemed the God of Heaven because of their pain : These Torments and Blasphemies of the Damned are clearly represented by these cursed impenitent Idolaters . ' If a Criminal were justly condemned to a severe Punishment , and should contumeliously , with the greatest Fury reproach the Prince by whose Authority he was condemned , could it be expected there should be a mitigation of the severity of the Sentence ? ' How then should the righteous Judge of Heaven and Earth reverse or mitigate the Sentence against the Damned , who blaspheme his holy Majesty , and if they were able to effect as they are malicious to desire , would destroy his very being , and execute that on him which he in Justice inflicts on them ? 5. To hast to the Application : The infinite Guilt that cleaves to sin , and the Consideration that they continually add more Guilt upon their own Heads , requires a proportion in punishment , as the Evil of sin exceeds our Thoughts : The Majesty of God being infinite , consequently the punishment of it will be infinite , and beyond our Conceptions ; it will be a letting out of his infinite Wrath and utter extent of his power , therefore unto the Wicked is reserved the blackness of Darkness for ever . APPLICATION . From hence we may inferr , how great Evil there is in sin ; O sin is the Plague of all Plagues ! who can conceive how detestable a thing is sin in the sight of God , since He who is so gracious , merciful and compassionate a God , should throw millions of Men and Women in his Wrath into the lake that burns with fire and brimstone . 2. This also shews the woful Depravation of Mankind , what Darkness , Ignorance and Folly is in their Minds and Hearts , that choose Sin , when told not only how hateful it is to God , but what intolerable and durable Torments it doth expose them unto : One would think that a person that hears these things should never indulge his vicious Appetite any more , nor lay his Reins loose on the neck of his Lust , but it is more marvelous to see or hear that he who believes the Scripture , and doubteth not of the Truth of Hell Torments , should yet notwithstanding lead an ungodly Life ; what believe there is such Torments prepared for all impenitent Persons , and yet not turn to God by Jesus Christ ! 3. From hence also we may inferr , how necessary it is that Ministers open the Torments of Hell , seeing Jesus Christ so often in the Gospel threatens all Hypocrites and Vnbelievers therewith : They that say it is legal Preaching , to preach such a Doctrine as this , know not what they say ; will they magnifie their Wisdom above the Wisdom of Jesus Christ , and the first and great Preachers of the Gospel of Peace , who said , we knowing therefore the Terror of God , perswade Men ; that is , to beleive in Christ , and to live godly Lives , that so they may never feel Gods eternal Wrath ; the Hearts of Men can more easily conceive of the Torments of Hell than of the Joys of Heaven . And as it may be of use by way of Information , so also by way of Terror , and that to many sorts of Persons . 1. Tremble ye wordly Professors , who have earthly Spirits , that set your Hearts on things below , and neither cloath the Naked , nor feed the Hungry , Weep and howl for the misery that shall come upon you , — ye have heaped Treasure together against the last day ; how will your Folly gall your Consciences when you lye in Hell-Torments ! whilst you heap up Gold and Silver in your Bags and Chests , you heap up Wrath against the last day : Remember what Christ says unto you , And these shall go away into everlasting punishment . What will your Profession signifie , if you love the World above God , which be sure you do , if you see a Brother or Sister in want , and do not give them such things that they need : Remember Mr. Child , I have made this World ( saith he ) my God. 2. Tremble you proud and vain-glorious Persons : Pride , cryes poor Mr. Child , hath undone me ; The Proud and all that do wickedly shall be as stubble , and the day that comes shall burn them up . Will you glory in your Riches , Honours , Gifts , Knowledge , or any thing you have ? will you not be reclaimed to throw off your God-provoking Fashions , whatsoever comes of it , but plead to uphold your Lusts and Vanity , tho' the Name of God be dishonoured , and Religion brought into Contempt , and the Godly grieved . 3. Tremble you vain young Men and Women , who forget your Creator in the days of your Youth , that secretly resolve your own Hearts shall choose your ways ; who will feed your carnal Appetites and wanton Desires , and will run on in wicked Courses , let Ministers say what they will , Godly Parents say what they will , yet you will swear , lye , be drunk , commit Uncleanness . O know , as you feed your Lusts here , and that burns in you , so shall Hell feed on you , and that fire like Chaff burn you up hereafter : Will a few merry Hours with your filthy Companions make a compensation for the loss of your precious and immortal Souls ? Are you willing to suffer the Wrath of God for ever , rather than to forgo your vain and wicked Courses ? 4. Tremble ye that harbour Atheistical Thoughts in your Hearts , and are ready to think or hope there is no God : O how soon may you feel him within you , by his terrible Wrath ! as Mr. Child in bitterness of Soul cryed out . 5. Tremble ye Lyars , that love to make a lye , for you shall have your portion in the Lake that burneth with fire and brimstone , which is the second death . 6. Tremble ye who are light and frothy persons also , you that are Back-biters , Busie-bodys , that vilifie and reproach the Servants of God out of Malice and Prejudice , you will be as Chaff that shall burn in Hell for ever . 7. Tremble all ye that slight Christ and his Gospel , and neglect those convictions you have either of Sin or Duty , and that slight all serious thoughts of Eternity , or how things will go with you in another World , and who stiffle your Consciences , or turn a deaf ear to it's rebukes , God may awaken you er'e long in his Wrath , and tear you to pieces when there is none to deliver you . 8. Tremble all ye Hypocrites , whose Hearts condemn you for harbouring some Sin or another in your bosoms , who are not what you seem to be , but strive to cover your vileness under a cloak of a visible Profession : Fearfulness will soon surprize you : Who amongst us shall dwell with devouring fire ? who amongst us shall dwell with everlasting burning ? Hell is that place that is prepared for Hypocrites and Vnbelievers : It seems by the word of our Blessed Saviour , that they above all are in a dangerous Estate , and shall not escape eternal burning . 9. Tremble ye Apostates , ye who have backsliden from God. O fear , lest God let out his Wrath upon you here , and it burn within you , whilst you are alive in the body ; and if it prove a final Apostacy , Wo be to you as ever you were born ! then there remains no more sacrifice for sin , but a certain fearful looking for of Judgment , and fiery indignation that shall devour the adversaries . Exhort . O Repent , Repent , haste to Christ , believe on him . 1. Motive . The God of mercy exercises much Patience towards poor Sinners , O how doth he wait , O how willing is he they should be saved , and not come into the place of Torment . 2. He tells you what your End will be , if you believe not , if you accept not his Son , fly not for Refuge to take hold of Jesus Christ ; if ye believe not in Christ , ye shall dye in your sins ; that is , you shall be damned for ever : He that believeth and is baptized shall be saved , but he that believeth not shall be damned . He sets out the Torments of the damned by the most amazing figures , to move upon mens Spirits , and work upon their Minds , so that they being deterred form evil Practices may flee from the Wrath to come , by laying hold on the hope set before them ; he gives warning before he strikes , tells you of your danger ; Except ye repent ye shall all likewise perish ; he that believeth on the son hath everlasting life , and he that believeth not the Son , shall not see Life , but the Wrath of God abideth on him ; the wicked shall be turned into Hell , with all the Nations that forget God : You may know how it will go with you at the last day , if you hear but Gods warning-pieces in his Word : Know ye not the unrighteous shall not inherit the Kingdom of God ? Be not deceived , neither Fornicators , nor Idolaters , nor Adulterers , nor effeminate Persons , nor abusers of themselves with mankind , nor Thieves , nor Drunkards , nor Extortioners ; &c. Compared with Rev. 21. 8. 3. God calls , nay cries to you sinners , O ye simple ones , why will ye love simplicity , and fools hate knowledge ! turn ye at my reproof , and behold I will pour out my spirit upon you , &c. 4. He gives sinners time and space to repent , or a day of Grace . O now unexcusable will he leave every ungodly man at the last day ! their destruction shall appear to be of themselves ; be sure God will be clear when he judges , none shall have any thing to charge him with , all mouths shall be stopped . The man That wanted the Wedding-Garment was speechless . 5. God hath sent his Son to die for Sinners : God so loved the world that he gave his only begotten Son , that whosoever believeth in him shall not perish , but have everlasting life . 6. He sends his Ministers to call you , to invite you , who tell you all things are now ready : Sinners , will your sinful Honours , Riches or Pleasures , make a reparation for the loss of a Christ , the loss of Heaven , and loss of your own souls ? Take two or three Directions . 1. Seek the Kingdom of Heaven first , before all things . 2. Take notice , this is the day of your Visitation , know now the things that belong to your peace , before they are hid from your Eyes : Behold now is the accepted time , &c. 3. Close with Christ whilst the Spirit strives with thee , and before Conscience is feared , or let out against thee , to tear thee into pieces . 4. Attend carefully upon the means of Grace , and know assuredly that the Wages of Sin is eternal Death , even everlasting burnings , therefore renounce it with the greatest abhorrence ; know all the Pleasures and Honours of this Life are but the Elements of carnal felicity , and according to the Judgment of Reason and sense would any one chuse the enjoyment of the greatest Pleasures for a day , and afterwards be satisfied to suffer the most exquisite Torments for a year ? much more folly and madness it is for momentary brutish delights to incurr the fiery . Indignation of God for ever . 1. One word to you that are Believers , and I have done . O bless God for Jesus Christ , who has born the wrath of God for you , and in your stead , that you might never seel the bitterness of it , even Jesus who delivered us from wrath to come . 2. Admire the distinguishing Grace and special Love of God : We love him , because he first loved us : It was his Love that overcame you . The meer fear of Hell is not sufficient to Convert the Souls of men , tho' it may stop them in their way , and prevent great Abominations in the gross acts thereof , yet does not , cannot renew their Nature , regenerate and make holy their hearts and lives ; that Religion that is the meer effect of fear will be according to the nature of its principle , even legal , wavering and inconstant ; yet the fear of Hell may awaken the sinner , and in some sence prepare for Grace : When the Soul is stormed by the terror of Wrath , and the fear of Hell has made a breach , Divine Grace enters , but it is the Love of God and hopes of Heaven that works spiritual affections , ( as the Obedience that flows therefrom is Evangelical , free and voluntary , from the entire consent of the Soul ) and are abiding . 3. Be content with your Condition , tho' poor in this World , remember Lazarus , how much better was his state than the Rich Glutton's ? O do not envy the wicked that are Rich , they will pay dear for their Wealth when they come to Hell , which they with greedy covetous minds heap up . I remember a Passage which is related in History : A General with an Army passing through another Princes Countrey , gave strict Order that no Person should offer to touch the least thing which belong'd to the Inhabitants ; but nevertheless one Souldier as they were upon their March , stole a Bunch of Grapes , which the General being informed of , gave Order that he should immediately be put to Death ; as he was going to Execution , he fell a eating his Grapes , and some Persons looking greedily on him , he observing them , said , Do not envy me my Grapes , for they cost me dear , they cost me my Life . 4. Let it appear to all that you do love Jesus Christ , and preferr the honour of God and his interest above all things in this World ; let the main end and design of your Souls in desiring Grace , Gifts , Knowledge , &c. and in all you act and do in his Service , be , that you may advance his Glory . Sirs , the time is near when it will be known who are Christs Wheat , true Christians , and who are not ; but let all that are but Chaff tremble , for Hell is prepared for them : He will gather the Wheat into his garner , but the Chaff he will burn up with unquenchable fire . FINIS . THE BLESSEDNESS OF Christ's Sheep : OR , No final Falling from a State of true Grace . DEMONSTRATED , In Several SERMONS , lately Preached , and now for general Good Published . Wherein all the grand Objections usually brought against the Saints final Perseverance , are fully answered . By BENJAMIN KEACH . Heb. 10. 39. But we are not of them who draw back unto Perdition : but of them that believe , to the saving of the Soul. London , Printed in the Year , 1694. THE BLESSEDNESS OF Christ's Sheep , &c. JOHN X. 27 , 28. My Sheep hear my Voice , and I know them , and they follow me . And I give unto them Eternal Life , and they shall never perish , neither shall any pluck them out of my Hand . BELOVED , these Words are the Words of our Blessed Saviour : and they contain no small Comfort to all true Believers , who are the Sheep and Lambs of Jesus Christ . My main Purpose or Intention , is to speak to the 28 th Verse , and to defend the sweet and comfortable Doctrine of the Saints final Perseverance ; but shall begin with the 27 th Verse , viz. My Sheep hear my Voice , and I know them , and they follow me . In our Text are two Parts . 1. Something Implied , viz. Christ is a Shepherd , and that he hath a People that are his Sheep . 2. Something that is Expressed , viz. That all such who are his Sheep , hear his Voice , and do follow him . You have in the Words , 1. The Property of Christ's Sheep . 2. Their Security , and happy State and Condition . 1. Their Character or Property , viz. They hear his Voice , and do follow him . 2. Their Security , and happy State and Condition . 1. He knows them , that is , he approves of them . 2. He gives to them Eternal Life . 3. They are in his Hand , and shall never perish . Our Saviour in this Chapter calls himself the Shepherd of the Sheep , yea , the Good Shepherd , Ver. 11. I am the Good Shepherd : the Good Shepherd giveth his Life for the Sheep . Now if it be demanded who are the Sheep of Christ ? I answer , All that the Father hath given to him , and that believe in him . Christ's Sheep may be considered as his two manner of ways . 1. Decretively . See Ver. 16. And other Sheep I have , which are not of this Fold : them also I must bring , and they shall hear my Voice . The Lord Jesus meaneth the Gentiles , these he calls his Sheep by virtue of God's Eternal Election , Them also I must bring ; They are given unto me ; and all that the Father hath given me , shall come unto me . I lay down my Life for them , or in their stead , that they might not perish . I therefore ( as if he should so say ) must bring them , call them , renew or regenerate them : The Covenant I have made with my Father is such , that it cannot be broken ; the Purpose , Counsel , and Promises of God shall stand . This agrees with that Word of the Holy God to St. Paul , Be not afraid , but speak , and hold not thy peace : For I am with thee , and no Man shall set on thee to hurt thee ; for I have much People in this City . They are called the Lord's People , though then in a state of Darkness and Unbelief ; decretively , or according to his Eternal Purpose , they were his . 2. Actually , or such who are already brought in , or who do believe , and are visibly of his Fold . The Doctrine I shall prosecute , shall be drawn as comporting with this latter Exposition . Doct. 1. All true Believers are the Sheep and Lambs of Jesus Christ , and he is their Shepherd ; they hear his Voice , and follow him . Two things I shall ( God assisting ) do . Before I raise any other Point of Doctrine , in prosecuting this , I shall , 1. Open or explain this Proposition . 2. Apply it . In speaking to the first , I shall observe this Method . First , I shall explain the Proposition . 1. I shall shew you in what respect they may be said to be his Sheep . 2. Shew what is meant by Christ's Voice . 3. What by hearing of his Voice . 4. What by his knowing of them . 5. Give you some of the Characters of Christ's Sheep ; and shew how they follow him . 6. Shew what a kind of Shepherd Christ is . First , They are his Sheep by Choice , or by virtue of Election . Those that are Christ's , are not only his Sheep , but his Spouse also , according to another Scripture-Metaphor ; and therefore 't is reasonable they should be his own free Choice , and such as he can and doth dearly love ; not only such as the Father loved , but he himself also loved : all that were Elected from Everlasting , were beloved by the Father , and the Son , from Everlasting , with a Purpose of Grace and Favour , or Love of Benevolence . The Sign and Fruit of Christ's Love to his Sheep , is the Choice he hath made of them ; Ye have not chosen me , but I have chosen you , and ordained that you should go and bring forth Fruit , and that your Fruit should remain , John 15. 16. This Christ mentions here , as an Argument of his greatest Love ; and therefore he doth not refer to that Choice of them as Apostles , for so was Judas chosen , who was not comprehended in God's Eternal Election ; I speak not of you all , I know whom I have chosen , John 15. 18. Judas was chosen to the Apostleship , but was not chosen to Eternal Life ; he was a Devil , and therefore not to be one of Christ's Sheep : Have I not chosen you Twelve , and one of you is a Devil ? Christ hath no Sheep , but such that he was pleased to chuse , or make choice of for his own ; and he knows them , before they know him , as the Apostle speaks , The Lord knows them that are his ; that is , all such that he hath chosen according to the Decree of Eternal Election . Secondly , Christ's Sheep are his , by virtue of the Father's free Donation . They are all given unto him ; I pray not for the World , but for them thou hast given me . I have manifested thy Name to the Men which thou gavest me out of the World : thine they were , and thou gavest them me . They were given to Christ to be his Sheep , to be his Spouse , and Members of his Mystical Body . Behold , I and the Children thou hast given me , are for Signs and Wonders in Israel . Thirdly , They are Christ's Sheep by Purchase : He bought them all , and that too at a dear Price . He paid heartily for them , every Sheep cost one and the same Price , even the meanest , poorest , and weakest of them , cost more than ten thousand Millions ; nay , that which was in value more than ten thousand Worlds : Ye are not your own , but you are bought with a Price . We had sold our selves to other Masters , and they had possession of us . I am carnal , saith Paul , sold under Sin. He was formerly sold , and was hardly yet got out of the Tyrant's Hand . Behold , for your Iniquities have you sold your selves ; but ye shall be redeemed without Money . We were all sold to Sin , sold to Satan , and there was no ways to redeem us from the Wrath of God , without a great Ransom ; Justice will have a satisfactory Price : And since corruptible things , as Silver and Gold , will not do it , no nor a thousand Rams , nor ten thousand Rivers of Oil , nor the Fruit of the Body , which could not make Atonement for the Sin of the Soul , Christ must come to the Price proposed to him , and demanded of him , if he will purchase these Sheep , and that was his own precious Blood. Take heed therefore unto your selves , and to the Flock over which the Holy Ghost hath made you Overseers , that ye feed the Church of God , which he hath purchased with his own Blood. I lay down my Life for my Sheep . This was the Price , so dearly did Christ buy his Sheep . And this Day , Beloved , the Tokens of this Price , or Sacred Signs or Symbols of this Purchase is to be set before your Eyes : pray remember that Believers are Christ's Sheep by Purchase . Fourthly , Believers are Christ's Sheep by Renovation , or Transformation . In this lies a great Mystery , they had not once a Sheep-like Nature , but by Grace their swinish and evil Qualities are changed : he hath infused new and holy Dispositions into them . So that in this respect Jesus Christ excels all other Shepherds , for they cannot turn Swine , Bears , or Tigers , into Sheep ; but the Lord Jesus , by the Holy Ghost , makes such to become his Sheep , or to have Sheep-like Natures and Dispositions , that were before as vile , filthy , and abominable as the worst of Sinners : the Holy Ghost compares them before Grace and Regeneration , to Dogs , Swine , &c. they having like evil Qualities with those unclean and filthy Creatures : Such were some of you . What a kind of such were they ? Why , Thieves , Covetous , Drunkards , Reviiers , Extortioners , Effeminate , &c. But ye are washed , but ye are sanctified , but ye are justified in the Name of the Lord Jesus , ( that is , by the Power of the Lord Jesus and by the Spirit of our God. Christ hath not one Sheep , but what he hath made so to be : He , as God , made them at first , and they having lost their first Excellent and Holy Nature , he new makes them , forms them again , or transforms them into his own holy , humble , meek , and gentle Nature . This People have I formed for my self , they shall shew forth my Praise . We are created in Christ Jesus unto good Works ; and thus they may be said to be his Sheep . Fifthly , Believers are Christ's Sheep , by a Holy Covenant or Contract made with the Father ; and by virtue of this Covenant they were given to him . By virtue of this Covenant he died for them ; by virtue of this Covenant they became his , and he calls them , renews them , and changes them ; He shall see his Seed . It was by the Blood of this Covenant the Great Shepherd of the Sheep was raised from the Dead ; that they might be raised , quickned , and justified . By virtue of this Covenant he gathers them , and carries them in his Arms , and lays the young and tender Ones in his Bosom ; and gently leads such that are with Young , Isa . 40. 11. By virtue of this Covenant he puts his Fear into their Hearts , that they may not depart from him . Christ as Mediator in this Covenant , is God's Servant , and undertakes the Office of Shepherd , to take care of , feed , heal , and preserve all those who were given to him by the Father . Sixthly , Believers are Christ's Sheep by Conquest . They were fallen into the Enemy's Hand ; in the Hands and under the Power of most cruel Tyrants , who designed to tear them in pieces and devour them : They were in Satan's Hand , and under the Power of Sin ; and were meer Bond-slaves , and in fearful slavery to these Enemies , having their Eyes put out , their Fleece torn off , or strip'd of their Robes , being dangerously wounded . And although Jesus Christ , to redeem them from Wrath and Misery , laid down a great Price ( as you heard before ) to satisfy God's Justice ; yet , alas , Satan takes no notice of that , they were in his Hand ; who like a strong Man armed , keeps the Soul , and had Power over them : therefore Jesus Christ puts forth his Almighty Hand to vanquish and subdue this cruel Foe , and thereby redeems and rescues all his Sheep out of Slavery and Bondage ; by which means they come to be his by a blessed Conquest of their Enemies , and by overcoming them ; for he subdues their Hearts bends and subjects their rebellious Wills by the Power of Divine Grace , before he can have one of them : All the Sheep of Christ yield themselves up to him , as being conquered by him ; overcome by his Love , and the Power of his Spirit . This brings me to the next thing . Seventhly , and lastly , Believers are Christ's Sheep by virtue of a holy Resignation of themselves to him . They have chosen him to be their Shepherd : other Sheep can't make choice of their Shepherd , but Christ's Sheep can do this , their Eyes being enlightned to see the Excellency of Christ , the Greatness of his Love , and what he hath suffered and undergone for them ; they commit their Souls to his care and keeping , that he may watch over them , feed and lead them : They gave themselves first unto the Lord , and unto us by the Will of God. First , They gave themselves unto the Lord , ( by the Power of his Spirit ) to be his , and no more their own , but to be his People , his Spouse , his Sheep ; and then gave themselves to his Church , to be of his Flock . Christ hath no Member , no Sheep of his visible Church or Fold on Farth , but such who know him ; I am known of mine . They are not ignorant Persons , or such who are unable to give themselves up to him . Others are not required to give them : No , no ; they must be able to give or resign themselves to him , ( as being overcome by his Love ) and thus they become his Sheep also . Secondly , I shall shew you what is meant by Christ's Voice . There is a Four-fold Voice of Jesus Christ which his Sheep hear . 1. The Voice of his Word . 2. The Voice of his Spirit . 3. The Voice of his Holy Doctrine . 4. The Voice of his Rod. First . Christ's Sheep hear the Voice of his Word . The Holy Scripture is Christ's Word , and therefore the Voice of Christ , and this Voice his Sheep hear : They give full credit to the Truth of the Sacred Scriptures , they believe they are of Divine Authority : All Scripture is given by Inspiration of God , and is profitable for Doctrine , for Reproof , for Correction , for Instruction in Righteousness . They are none of Christ's Sheep that do not , will not hear this Voice of Christ ; that is , do not believe the Truth of the Sacred Scriptures , do not hear nor regard what they speak , but magnify unwritten Traditions above the Word of God , or the Light of Natural Conscience . The Sheep of Christ hear Christ's Voice in the Ministry of his Word , they attend upon the preaching of the Gospel , and look upon the Word delivered in Christ's Name , by his faithful Ministers , to be the Voice of Christ unto them : But how , or after what manner Christ's Sheep do hear his Voice , viz. the Voice of his Word , I shall open under the third Head. Secondly , There is the Voice of Christ's Spirit ; and this Voice of his his Sheep hear also , and indeed none but they . Sirs , this is that Voice of Christ which doth the Work , and that which discovers who are his Sheep . The Voice of Christ's Word , without the Spirit , is not sufficient ; the Word will not make Sinners hear , though it be spoken a thousand times over , except the Spirit 's Voice do accompany it : I shall therefore open to you the Nature of this Voice of Christ , I mean , the Voice of his Spirit . 1. 'T is an awakening Voice : Sinners are asleep , yea , in a dead Sleep , and sleep they will till they hear this Voice . The powerful Voice of Christ awakened dead Lazarus after he had lain in the Grave four days : And it must be the like Voice that doth awaken the sleepy and dead Sinner ; Wherefore he saith , Awake thou that sleepest , and arise from the Dead , and Christ shall give thee Life . 'T is sad to see what a multitude of poor People sit , day by day , under the hearing of the Word , and yet remain in their Sins : they are asleep , the Word doth not awaken them ; but when the Spirit 's Voice is heard , when that works with the Word , they are quickly roused up out of that dead Sleep in which they lay . 2. The Voice of Christ's Spirit , is a convincing Voice . Come , see a Man that told me all things that ever I did : The Spirit of Christ reached her Heart , convinced her what a vile Sinner she was : We do not read of many things Christ told her she had done , but that he she had then was not her Husband , ver . 18. so that she lived in Adultery with him . But now as soon as the Spirit convinced her of this one Sin , she is convinced of all her other abominable Evils ; and therefore cries out , Come , see a Man that told me all things that ever I did ; Is not this the Christ ? Intimating , none but Christ can make the Evil of Mens Hearts and Lives appear unto them : So 't is none but the Holy Spirit can pierce the Soul , or convince the Sinner throughly of his Sin and Misery , and discover the Vileness of their Hearts and States unto them ; They were pricked in their Hearts , and said , Men and Brethren , what shall we do ? Is there any hope that such Sinners as we may be forgiven , and be saved ? Verily , we were guilty concerning our Brother , ( said Joseph's Brethren ; ) God's Spirit now convinced their Consciences , and brought their Sin to remembrance . So there are none that hear the Voice of the Spirit , but their Sin appears presently before their Eyes ; their Sin is aggravated on their Consciences , and is most hateful and odious to them . 3. Christ's Voice is a Soul quickening Voice . Verily , verily I say unto you , The Hour is coming , and now is , when the Dead shall hear the Voice of the Son of God , and they that hear shall live . The Voice of Christ doth not only cause the Ear to hear , but the Heart to hear also . All Mankind naturally are dead in a spiritual Sense , they have no divine nor spiritual Life in them . Man is not by Original Sin , or by Nature , only wounded or maimed , but dead : The Holy Ghost doth not make use of an improper Metaphor . We by Nature were as truly and really in a spiritual Sense dead ; that is , had no more Life , spiritual Life , Motion , Heat , Feeling , or Strength in us , than a dead Man hath natural Life , Motion , Heat , Feeling , or Strength in him : but when the Soul hears the spiritual and powerful Voice of Christ , 't is immediately quickened , a Principle of divine Life is infused ; You hath he quickened , that were dead in Sins and Trespasses . Thus the Greatness of Christ's Power towards Sinners appears , that were dead , or destitute of a Principle of spiritual Life . Those that assert the Power of the Creature , or that every Man is put into a Capacity to be saved if he will , certainly do not consider this ; lay this to heart , ponder on this , viz. That all Mankind , before Grace is infused into the Soul , are dead : What short of Almighty Power can raise the Dead to Life ? Power is not in the Dead to quicken himself ; nor can dead Lazarus resist that Principle of Life infused into him : 't is not what the Sinner , but what Christ the Saviour will ; and he quickens not all , but whom he will ; For as the Father raiseth up the Dead , and quickneth them ; even so the Son quickneth whom he will : 'T is not in him that willeth , nor in him that runneth , but in God that sheweth Mercy . 4. Christ's Voice by his Spirit , is a Soul-humbling and a Self-abasing Voice : They that hear his Voice , are straitway brought to his Feet , loathing and abhorring themselves . The Voice of Christ hath the same Effect on the Soul , as the sight of God in Christ : I have heard of thee by the hearing of the Ear ; but now mine Eye seeth thee : Wherefore I abhor my self , and repent in Dust and Ashes . After Paul had heard the Voice of Christ , saying , Saul , Saul , Why persecutest thou me ? how humble was he ; though called to be an Apostle , yet esteemed himself less than the least of all Saints : Now to be less than the least , is to be nothing . Man before Grace , or before he comes to hear the Voice of Christ , is a proud Creature ; but Grace humbles him to such a degree , that he is little , nay nothing in his own Eyes . 5. Christ's Voice is a Soul-regenerating Voice . His Voice is powerful , and shakes the old Foundation down , all former Hopes and fleshly Confidence is gone : It was the Voice of the Spirit that first made us , and made this World ; By the Word of God were all things made and created : And 't is his Voice that creates us again , or that renews us , or forms his Sacred Image in us . He that commanded by his Voice Light to shine out of Darkness , doth but speak the word , and so shines into our Hearts ; and thereby transforms us , and gives us the Light of the Knowledge of the Glory of God in the Face of Jesus Christ . 6. 'T is a Sin-killing Voice : It lays the old Man a bleeding , ( as it were ) the Spirit destroys the Body and Power of Sin , it breaks down all the strong Holds of Sin. Christ slays this Enemy by the Sword that goes out of his Mouth , that is , by his Word , through the Operations of the Spirit : If ye live after the Flesh , ye shall die ; but if ye through the Spirit do mortify the Deeds of the Body , ye shall live . 'T is not enough to forbear the acting of Sin , but we must kill and crucify it ; and this we cannot do without the powerful assistance and help of the Spirit . 7. 'T is a Soul-strengthning Voice . As Sin dies , Grace lives , and the Soul receives strength : Faith is the Life and Strength of the Soul ; and this Life and Strength we receive by the Holy Spirit . 8. 'T is a comforting Voice . 'T is by the Spirit God speaks Peace to the Soul : He will speak Peace unto his People , and unto his Saints . I will speak comfortably to her , I will speak to her Heart : None can speak to the Heart but God , by his Spirit ; it is the Holy Ghost that is the Comforter : And after the Sinner hath been deeply wounded in the true sense of Sin , and is dejected , grieved , and sorely troubled , then the Spirit comes with its sweet , still , and comforting Voice , and revives the drooping Soul. To comfort the Conscience , Luther saith , is as great a Work as to make the World. 1. Now the Spirit speaks Comfort to the distressed Conscience through the Blood of Christ ; that is , by shewing the Soul that Christ died in its stead , and bore the Wrath that was due to us , having fully satisfied God's Justice , and answered all the Demands and Requirements of the Law , being made a Curse for us , that the Blessing of Abraham might come upon the Gentiles through Christ Jesus , that we might receive the Promise of the Spirit through Faith. The Blood of Christ speaks , it hath a Voice in it , it speaks good things , yea , better things than the Blood of Abel . But it never speaks Comfort to the Soul , till the Spirit applies it and sprinkleth it upon the Heart : O what Peace and Comfort then doth the Spirit speak to a wounded Spirit ! 2. The Spirit speaks Comfort to the Soul , by applying the Promises of Pardon and Peace unto us , causing our Souls to take hold of them , and to cleave to God in them : This Promise is mine , God hath fastened and fixed it on my Heart , saith a Believer . 3. By opening the Greatness and Preciousness of Christ's Love to us : because he hath loved us with an everlasting Love ; therefore with loving Kindness hath he drawn us , and helped us to believe and to receive him . 4. The Spirit speaks Comfort to Believers , by opening unto them , the Nature and Excellency of the Covenant of Grace which is ordered in all things , and sure , being confirmed by the Oath of God , &c. 5. By shewing them the Power , Mercy , and Faithfulness of God , &c. O , Sirs , no Voice like the Voice of the Spirit : happy is that Soul which hears this Voice ; and 't is this Voice of Christ that all his Sheep hear . Thirdly , There is also the Voice of Christ's Doctrine : I mean , the true Evangelical Doctrine of the Gospel . The true Faith of the Gospel , or the sacred Doctrine thereof , is the Voice of Christ , which his Sheep will hear : And they will not hear the Voice of Strangers , they will not hear the Voice of false Teachers , or their pernicious Doctrine ; they know not the Voice of Strangers , they can distinguish between Christ's Voice , Christ's Doctrine , and the Doctrine of false Prophets , and false Teachers : they know not the Voice of Strangers , that is , they approve not of their Doctrine ; but they know , they approve of Christ's Doctrine ; though never so hard , never so difficult , and never so unpleasant to others , yet 't is approved of by them ; 't is easy and pleasant to them that are Christ's Sheep . They hear what Christ hath said , they hear Christ's Voice , i. e. the Doctrine he taught ; This is my beloved Son ( saith the Father ) in whom I am well pleased , hear him . 1. Not Moses ; Moses is not our Shepherd , our Guide , our Law-giver : We are not his Disciples , his Sheep ; No , no , but we are Christ's Sheep , Christ's Disciples : The Jews said , they were Moses 's Disciples . 2. They hear Christ's Voice , not the Pope's , not the Voice of Antichrist . 3. They hear Christ's Voice ; not the Voice of the Light of Nature only , or the teaching of Natural Conscience : though , 't is true , they hear and follow that Light , yet they know the Light that is in all Men , which is in Pagans , Turks and Heathens , is not the Voice of Christ as he is Mediator , and the great Shepherd of the Sheep . 4. They hear Christ's Voice , follow his Voice , not the Voice of General Councils and National Synods ; they will no further hear any , than they hear and adhere to the Voice and Doctrine of Jesus Christ . 2 dly , They will not receive or embrace any Capital Errors ; they will not hear the Voice of Strangers , but keep to all the Essentials of Christ's Doctrine of the Principles of true Religion . Particularly , 1. They believe the Holy Scripture is of Divine Authority , and that it is the only Rule of Faith and Practice . 2. They stedfastly believe the Doctrine of the Blessed Trinity , that there are three that bear record in Heaven , the Father , the Son , and the Holy Spirit ; and that these three are one ; One in Essence , yet three Persons or Subsistences . 3. They stedfastly believe the Doctrine of Christ's Divinity , or have a right Faith about the Person of Christ , not doubting but that he is God by Nature , the most High God , coeternal and coequal with the Father and the Holy Ghost ; abominating the Doctrine of Arius , who asserted he was not of the same Substance of the Father , but rather a created Spirit , the first and chief Spirit or Angel God created . And the Doctrine of Socinians , who affirmed , He is a meer Man , and had no Pre-existence before he was Conceived and Born of the Virgin. They abominate that Voice or Doctrine of Eutychians , who maintain , that the Matter of Christ's Flesh was from Heaven , or that it was a Conversion of the Deity of the second Person of the Trinity into Flesh , and that he partook not of the Nature of the Virgin. They abominate their Doctrine , who declare , that Christ doth consist of one Nature only ; and those who affirm that the Light that is in all Men ( which is but an inward Quality created of God , with which the Soul of Mankind is naturally indued ) is the only Christ of God ; they know these are Strangers , and the Voice of Strangers they will not hear . 4. They hear and stedfastly believe , and receive the Doctrine of Christ's Headship over the Church . 5. The Doctrine of Satisfaction by Christ , in his Expiation of Sin , and of Justification by his Righteousness imputed , as it is received by Faith alone , without inherent Righteousness wrought in us , or good Works done by us . 6. The Doctrine of Regeneration , the Resurrection of the Body , and of the Eternal Judgment , and World to come . In all these Respects they hear Christ's Voice , i. e. his Doctrine , and in all other respects so far as they receive Light and Knowledg touching any one , or all the blessed Truths and Ordinances of the Gospel . Fourthly , There is the Voice of Christ's Rod also , which his Sheep hear ; The Lord's Voice crieth to the City , and the Man of Wisdom shall see thy Name : hear ye the Rod , and who hath appointed it . When Christ's Sheep will not hear as they ought the soft and sweet Voice of God's Word , he speaks to them by the Voice of his Rod , by Afflictions and sharp Rebukes , which by his Providence he brings upon them : And though others cannot hear so as to understand this Voice of Christ , yet his Sheep do , they see his Name , and hear the Rod , and know whose Voice it is , and to what End 't is appointed ; but this I shall not insist further upon here . I should now come to shew you how Christ's Sheep hear his Voice , but that must be for the next time . APPLICATION . 1. Bless God you have Christ's Voice , Christ's Word sounding in your Ears ; Blessed are they that know the joyful Sound , for they shall walk in the Light of thy Countenance , O Lord. It is not all they that hear the joyful Sound , but only such that know it , with an experimental Knowledg , who have felt the Divine Power of it on their Souls . 2. Rest not therefore upon a bare hearing of the Word of Christ ; take heed that the Gospel comes not to you in Word only , but in Power also . 3. Labour to hear the Voice of Christ's Spirit in and with the Word , or you are undone for ever . JOHN X. 27. My Sheep hear my Voice , and they follow me . DOCT. All true Believers are the Sheep and Lambs of Jesus Christ , they hear his Voice , and they follow him . Beloved , we have shewed you in what respects Believers are said to be Christ's Sheep , and what is meant by his Voice , which his Sheep , or such who belong unto him , do and will hear . Thirdly , I shall now proceed to the next general Head of Discourse propounded to you . I am to shew you how Christ's Sheep hear his Voice , his Word , his Holy Doctrine . They hear Christ's Voice , his Word and Doctrine , understandingly ; He that heareth the Word , and understandeth it , &c. Some , tho they hear it , yet they are ignorant , and know not the Nature , Power , and divine Excellency of it . The sacred Scripture is as a sealed Book to some that are learned with Humane Arts and Sciences ; they see but the outside of the Book ( as it were ) ; and others they are ignorant Persons , neither have Humane nor Divine Teachings : then he opened their Vnderstandings , that they might understand the Scriptures . See how Christ does honour the holy Scriptures : He did not open their Understanding without the Scriptures , he sends them to that because they testify of him ; but he knew the Scripture would not sufficiently give them the knowledg of himself , without the Influence and Illumination of his Spirit . Sirs , they hear Christ's Voice aright , who are taught of God , and by his Spirit , to understand his Word . Some Men are so far cheated by the Devil , that they cry up the Light of natural Conscience , and magnify that above the Holy Scripture . He perswades them to cast away the Scriptures as a dead Letter , in expectation of the Spirit 's Teachings ; whereas the Spirit teacheth by , not without , nor contrary to the Sacred Scripture . The Word of Christ is full of Mystery ; its holy and sublime Doctrine is not easily understood , nor can it be without the Spirit helps the Understanding . In a right and saving manner it is given to Christ's Sheep to understand the Mysteries of the Kingdom of Heaven , and to others it is not given . 2. Christ's Sheep hear his Voice with Affection : They like , love , and approve of his Word and Doctrine , it is sweet to them ; Thy Word is very pure , therefore thy Servant loveth it . They know that there is no Falshood in it , it is pure from all Mixture , there is exact Purity and Holiness in it ; which makes unsanctified Persons to like it not , but either disbelieve it , or else despise and hate it : But a godly Man loves it upon the account of its Purity , in that it promotes nothing but Holiness both in Heart and Life . The Word of the Lord is right ; and all his Works are done in Truth . Therefore I esteem all thy Precepts concerning all things to be right ; and hate every false Way . I do not reject such things that my carnal Reason cannot comprehend , or such as are opposite to the Lusts and Corruptions of my Heart , or worldly Interest ; but I approve of all things that come out of thy Mouth . Some Men do not receive the Truth in the love of it , and therefore are given up to believe a Lie , or to strong Delusions . 3. They hear Christ's Voice with Attention ; they hear it diligently . He says , Hearken diligently unto me ; and they with the greatest care do so . Thus Mary heard Christ's Voice ; she gave such attention to his Word and Doctrine , that she left all her secular Concerns to attend upon him , though her Sister was offended with her . And thus Lydia heard the Word of Christ , Whose Heart the Lord opened , that she attended unto the things which were spoken of Paul. None can hear with attention , but such whose Hearts the Lord doth open ; and none can open the Heart , and cause the Soul to hear that is dead , but Christ only . 4. They hear Christ's Voice believingly . Others hear it , but do not believe it : Who hath believed our Report ? and to whom hath the Arm of the Lord been revealed ? Christ saith , Except a Man be born again , he cannot see the Kingdom of God. But O how few stedfastly give credit to this Doctrine : certainly , if Sinners did believe this but with the same Humane Faith with which they believe many other Things and Reports , it would make them tremble ; but Christ's Sheep , or all gracious Persons , give full credit to whatsoever he hath said , and that not only with an Humane Faith , but with a Divine Faith also , or Faith of the Operation of God. The Man believed the Word that Jesus had spoken unto him . The great Doctrine of the Gospel , is a Doctrine of Faith ; 't is to believe : He that worketh not , but believeth on him that justifieth the Vngodly , his Faith is counted for Righteousness . Mankind are generally for doing to be justified ; they will not be perswaded that all is done already for them , and that they are only to believe and be justified : but thus Christ's Sheep hear his Voice . 5. Christ's Sheep hear his Voice tremblingly , with great Fear , holy Awe , and Reverence . Thus good King Josias heard the Word of God ; his Heart was tender , and he trembled : and saith the Lord , To this Man will I look , even to him that is poor , and of a contrite Spirit , and that trembleth at my Word . They know it is God's Word , Christ's Word , who hath all Power in Heaven and Earth , Who is the only Potentate , King of Kings , and Lord of Lords . Where the Word of a King is , there is Power . Power goeth along with Christ's Voice , to awe all their Hearts that are gracious : My Heart standeth in awe of thy Word , saith David . 6. Christ's Sheep hear Christ's Word universally , even all that he saith unto them ; Him shall ye hear in whatsoever he shall say unto you . And those who do not thus hear this great Prophet , shall be destroyed from among the People . Some will hear Christ's Word which they like of ; but if any part of his Doctrine sutes not their carnal Hearts or Interest , that they will not hear , nor comply with : but Believers are for hearing the hardest things that are contained in Christ's Word ; they approve of every thing , as you heard before . 7. They hear Christ's Voice with Retention ; they hear and keep his Word ; they lay it up in their Hearts , as it is said of the Blessed Virgin : They will not lose it , and therefore , with David , hide Christ's Word in their Hearts . 8. They hear his Voice always constantly unto the End ; they will attend unto his Word and Doctrine as long as they live : let what will come , they are not offended , as the stony-ground Hearers are said to be . 9. And lastly , They hear Christ's Voice only , his Voice and none else : They will not hear the Voice of a Stranger ; that is , they will not receive damnable Errors , they know the Voice of Deceivers ; nor will they receive a Mixture in Doctrine , nor in God's Worship : they will not join Christ and Moses together , Works and Faith together , Christ's Righteousness and their own together , Christ's Institutions and the Inventions and Traditions of Men together . Quest . May not Believers , who are Christ's Sheep , be beguiled , so as to receive some capital Errors , or an Error in some fundamental Point ? Answ . 1. No doubt but they may be seduced ; I mean , a particular Sheep , or Saint , may be grievously corrupted in his Judgment . 2. But if a Believer be drawn away , or seduced , he shall , if sincere , if an Elect Person , be restored again ; for it is impossible any of them should finally be deceived : If it were possible they should deceive the very Elect ; but that cannot be . Quest . Why are false Teachers called Strangers ? Answ . 1. Because a Stranger is one that we know not ; so a false Teacher is one that knows not Christ , nor his true and saving Doctrine , they are not acquainted with him , are not brought into Union with Christ , nor have Communion with him . 2. They are Strangers to the Life and Power of true Religion and Godliness . 3. The Saints also know them not , they approve not of them , nor of the Doctrine they preach ; they can discern between Truth and Error , by the Anointing they have received . 4. A Stranger is one that is not a constant dweller in one Place : so false Prophets , and false Teachers , are not fixed long in one Opinion . Her Ways , saith Solomon , are moveable , speaking of the false Church , or adulterous Woman : many of these are one day for one thing , for one Error , and another day for another ; this shews they are false Teachers , or Strangers to the Truth , they know it not . 5. They are called Strangers , because they publish strange Doctrine : Be not carried about with divers and strange Doctrines . The Doctrine of Christ is one and the same , being immutable , can suffer no Change or Alteration ; but these bring in a new Doctrine , not known in the Primitive Days , not taught by Christ or his Apostles , nor received in the purest Times of the Gospel before Corruptions crept into the Church . They will not hear the Voice of Strangers , or the Doctrine of false Teachers . 1. Not but that they may occasionally hear such preach ; yet if they know they are Deceivers , they will not so much as hear them ; neither ought they , but to shun them as such who have Plague-Sores upon them ; yet they may hear and read their Books , to know the better their cursed Principles and Errors . 2. Therefore they do not so hear them , as to like and approve of their Doctrine , as I said before . 3. They will then be sure not so to hear them , as to receive and embrace their pernicious Principles , unless lamentably deluded ; which as you heard they may be , through the subtilty of Satan , and the craftiness of his Emissaries , for some time , if they do not watch and take the better care . APPLICATION . Caution . To you that are Believers , beware lest you are led away by the Error of the Wicked ; be sure that you are not corrupted in any main or fundamental Truth . First . O labour to maintain and abide firm in the Doctrine of the Blessed Trinity : God hath revealed or made known himself as three in one , and therefore as such to be worshipped . Look what way God hath manifested his Being and Properties unto us in his Holy Word : Our Worship consisteth in a due application of our Soul unto him , according to that Revelation of himself . And that there are three distinct Persons , subsisting in the same infinitely holy One undivided Essence , as manifested in his Word , is most evident ; and those Persons are so distinct in their peculiar Subsistence , that distinct Actings and Operations are ascribed unto them . The Father knoweth the Son , and loveth him ; and the Son seeth , knoweth , and loveth the Father . In these mutual Actings , saith Reverend Dr. Owen , one Person is the Object of the Knowledg and Love of the other . The Father loveth the Son , and hath given all things into his Hand . No Man knoweth the Son , but the Father ; neither knoweth any Man the Father , save the Son. No Man knoweth the Divine Essence , or Eternal Generation of the Son , but the Father : Nor no Man knoweth the Essence or Counsels of the Father , or Dispensations of the Gospel , save the Son : Or , as Calvin saith , The Son is said to know the Father , as he is the lively and express Image of his Person . This mutual Knowledg and Love of the Father and Son , is expressed at large in Prov. 8. 22. And they are Absolute , Infinite , Natural and Necessary unto the Being and Blessedness of God. So the Holy Spirit is the mutual Love of the Father , and the Son , knowing them as he is known , and searching the deep Things of God. " And , saith the Doctor , in these mutual and internal and external Actings of themselves , consists much of the infinite Blessedness of the Holy God. Again , 2. there are distinct Actings of the several Persons in the Godhead , which are voluntary , or Effects of Will and Choice , and not natural or necessary ; and these are of two sorts , such as respect one another : for there are external Acts of one Person towards another ; but then the Person that is the Object of these Actings , is not considered absolutely as a Divine Person , but with respect unto some peculiar Dispensation and Condescension . So the Father gives , sends , commands the Son , as he had condescended to take our Nature upon him , and to be the Mediator between God and Man. So the Father and the Son do send the Spirit , as he condescended in a special manner to the Office of being the Sanctifier and Comforter of the Church . Now these are free and voluntary Acts , depending upon the sovereign Will , Counsel , and Pleasure of God , and might not have been without the least diminution of his Eternal Blessedness . " Although this is such a Mystery , that it 's beyond our Capacities fully to comprehend it , yet there are , as appears by what hath been said , clear Scripture-Demonstrations , that in the Deity there is a plurality of distinct Persons , which might further be evinced , as the Learned have shewed . 1. A Being that stands under divers mutual Relations , eternally and unalterably fixed , that one cannot be the other , must admit of such a Consideration of Existence . But thus it is here , God the Father eternally begets , and never can be begotten ; the Son is eternally and unchangeably begotten , and can never beget the Father ; also the Holy Ghost proceeds from the Father and the Son , and neither Father nor Son can proceed from the Holy Ghost . 2. Where one doth as it were command , and another obey ; one sends , and another is sent , there must needs be a personal distinction between each other : But , as it was before shewed , the Father doth as it were command and send the Son , not himself ; the Son is held forth as obeying , not commanding or sending the Father . 3. Where there is something done by one , that is not done by another ; that argues the Persons are distinct one from the other . But thus it is in respect of the Deity , there is something done by the Son , that is not done by the Father : The Son assumed Man's Nature , the Father did not this ; the Son in that Nature died , and satisfied for our Sins by the Sacrifice of himself ; the Father did not this : The Holy Ghost is sent by the Father and the Son , he doth not send the Father nor the Son. 4. Where there is a distinct mutual Converse , in which one speaks of himself to another , and of a third , there is the formality of three Persons ; but in the Deity there is such a Converse . 5 Where there is an Image one of another , there is such a Distinction one from another , that one is not the other in that respect ; but in the Deity there is an Image one of another . The Mystery is most manifest from express Scripture . It is a received Rule that cannot be contracted , That things alike are not the same , in that respect wherein they are alike . Dr. Chauncy . Secondly , Also labour to abide firm in the Faith concerning the Person of Jesus Christ , who is both God and Man , the Eternal God ; not God by Office , but God by Nature , the most High God who made Heaven and Earth , and yet truly Man , taking our Nature into a mystical Union with his Holy Deity , being made like unto us in all things , Sin only excepted ; and thus both God and Man in one Person . 1 st . It is requisite that he should be God. 1. Because none can satisfy for Sin but he that is God ; no Creature , though never so Holy , could do it , because Sin hath an infinite demerit in it ; being against an infinite God , it therefore deserveth everlasting Punishment . From hence it appears , that the Satisfaction for our Sins must be infinitely meritorious , otherwise it could not satisfy the infinite Justice and Wrath of God. Now from the Dignity of Christ's Person , he being God as well as Man , his Obedience and Suffering hath an infinite Worth in it . 2. No meer Creature was able to abide and overcome infinite Wrath , or the Punishment due to us for our Sins ; therefore he must be God , that so he might bear the Burden of Divine Anger in his Flesh , the Godhead upholding and sustaining his Humane Nature , under his bloody Agony and fearful Anguish and Suffering on the Tree , when God the Father was withdrawn from him , and the Pangs of Hell took hold of him . 3. That he might overcome and vanquish all the Enemies of our Souls , as Sin , Satan , Death , and Hell. Had he not been God , he could not have raised himself from the Dead ; from whence rises the Spring of our Regeneration to a State of Grace here , and our Resurrection to a State of Glory at the last Day hereafter . 2 dly . He must be Man ; because he must die , which the Godhead could not do ; yea , he must be Man in our Nature , that he might satisfy the Justice of God for us , because the Righteousness of God requires , that the same Nature which had sinned , should make a full Compensation to the Law of God and infinite Justice . O take heed no Man shakes your Faith in this great Article of the Christian Religion . 3 dly . Take heed also that you abide stedfast in the Doctrine of Christ's Satisfaction , which dependeth on the former . Such who deny Christ's Deity , must disown that plenary Satisfaction he gave to the Law and Justice of God. Beware of Socinianism , Quakerism , &c. and all such like Errors . 4 thly . Take heed , there are some who tell you , Christ has fully satisfied for the Breach of the Law of the first Covenant , for the Sins of the whole World ; so that all Men are cured of that Sickness , and delivered from that Curse , and put into a Capacity to be saved , if they will but exercise the Power of their own Will and Abilities ; and that Men have power to believe and be regenerated , that sit under the preaching of the Gospel ; and if they answer and discharge their part in Salvation , Christ's Death will become effectual to them , it being but on this Condition that Christ Jesus died to save Men , provided they answer those Terms the Gospel offers : Whereas it's evident , that Christ is not the End of the Law , as touching Righteousness to any Man , but only to such as believe , ( I speak of the Adult ) ; and the Gospel is not our Sickness , but our Cure ; that condemns not , but as the healing Remedy is rejected , and the Curse of the Law abides upon all Unbelievers . And it is also as evident , that Man by Nature is dead in Sin , and must by an almighty and irresistible Power be quickned ; which is done by the infusion of a Principle of Divine Life . Faith is God's Gift , and not the Condition of the Covenant of Grace ; it is a Branch , or part of that Grace promised therein , upon the Condition of Christ's Satisfaction , not the Condition to be performed by the Creature , which procures the Blessings purchased ; therefore no Condition then in order and connection in the Promises , that God will enable all his Elect to perform , by bestowing that Blessing upon them freely by his own Grace . The whole of our Salvation is by Christ ; It is by Faith , that it might be by Grace , to the end the Promise might be sure to all the Seed ; and all boasting might be excluded . And 't is not an uncertain Salvation , that depends upon the doubtful and depraved Will of Man ; but it is well ordered in all things , and sure , by the infinite Grace , Wisdom , and Power of God. Nor did Christ die only for our Good who are saved , but in our stead also ; so that Eternal Life comes to us in a way of Justice and Righteousness , as well as in a way of Mercy and Goodness . God was not rendred only reconcileable by the Death of his Son , which the Creature is to make effectual on his part , but he is absolutely reconciled : For if when we were Enemies , we were reconciled to God by the death of his Son ; much more being now reconciled , we shall be saved by his Life . 5 thly . There are others also that affirm , that Jesus Christ as Mediator , gave to God a valuable Consideration , or Recompence , that he might justly wave , and not execute the Law of perfect Obedience ; and by his Merits purchased a new and milder Law of Grace : so that Christ's Righteousness hath only purchased the removing the Law of Works from being a Covenant of Life ; and that our Right to Salvation , the Favour of God , and Peace of Conscience , does depend upon our Obedience to the Gospel , which Christ hath purchased , should be accepted for our Righteousness , by which we must be justified and judged : and that Faith in its whole latitude , is our believing and obeying the Gospel , or new Law , that by this we are made partakers of the Benefits of Christ , he having merited this Grant , or Law , That they who obey him sincerely should be saved ; and that he is justified so far , and so long as he answers the Condition of this new Law of Grace . Now we , and all sound Protestants , in opposition to this , affirm , That Jesus Christ as the Head , Surety , and Representative of all the Elect , did fulfil or satisfy for the Law of Works , bearing the Curse of the Law for us , and in our stead ; and by his Holy Life , &c. purchased for us that Life which the Law promised to him , that continued to do all things that were written therein , and by the Supereminency of his Obedience , Additions of Blessedness unto Life ; and that his Obedience and Righteousness , whereby he fulfilled the Law , is imputed to Believers for their Justification , by which God grants them pardon of Sin , and a Grant of Eternal Life , and that by Christ's Righteousness , thus imputed , Believers stand perfectly justified and delivered from the Curse of the Law , and are certainly intituled to Eternal Life ; and that Faith is a relying on Christ , and trusting in him and his Righteousness and Merits only for Salvation . 6 thly . Therefore be sure also you hear Christ's Voice , and adhere to his Doctrine about Justification , through his perfect and compleat Righteousness alone , imputed unto all them that do believe in him , without Works done by us , or Holiness wrought in us ; I mean , our Faith and sincere Obedience , is not the Matter of our Justification before God , nor any part of it , but the Righteousness of Jesus Christ only , in his perfect conformity to the Law of God in his Life , and by dying on the Cross as our Surety and blessed Representative : Yet know , we constantly affirm , That that Faith which unites us to Christ , in whom we are justified , doth purify both the Heart and Life ; and though inherent Grace , Holiness , and good Works , do not justify our Persons before God , yet they do justify our Faith , and declare us to be in a justified State before Men , and to our own Consciences also , as the Apostle James shews ; and that that Faith that is not attended with good Fruits , is dead , as the Body without the Spirit is dead . Pray remember that you have been often taught , that Faith it self doth not justify us in God's sight , as an Habit , or Act , or in respect of the Product of it , but only objectively , i. e. in respect of the Object it doth apprehend , apply and take hold of . O Sirs , take heed ye are not deceived ; may be ye look upon the Lives and Conversations of Men , and you think they are good Men , holy Men ; yet for all this examine the Doctrine they preach : for an evil and corrupt Doctrine may be as pernicious and damnable as an evil Conversation . But there were false Prophets also among the People , even as there shall be 〈…〉 Teachers among you , who shall privily bring in damnable Heresies , even denying the Lord that bought them , and bring upon themselves swift Destruction . 7 thly , Be wary also , lest you are carried away with the Error of the Wicked , to doubt of , or deny the Resurrection of the Body : If once you come to deny the Resurrection , your State is dangerous , for that is a capital Error : If the Dead rise not , then is not Christ risen ; and if Christ be not risen , then is our preaching vain , and your Faith is also vain . Yea , and we are found false Witnesses of God , because we testified of God that he raised up Christ ; whom he raised not up , if so be that the Dead rise not . It must be the same Body , not another ; for if not the same , it will be no Resurrection , but a new Creation ; and if not the same Body , but another , then it will not be that Body that suffered for Christ that shall be glorified , nor that Body that sinned against God and Christ that shall be punished , but an innocent Body , a Body that never sinned . Be sure labour to hold the Head , and be established in all the fundamental Truths of the Gospel , they are not many . 1. Your Souls are in danger of being corrupted ; we have slie and crafty Deceivers among us in these Days . 2. Many thousands ( we have cause to fear ) are already poisoned with most pernicious Notions , and Soul-destructive Errors , who are in danger of perishing this way to Eternity , yet seem sober , holy , and devout Persons . 3. Let it be your care to fit under the Ministry of such Men who preach Christ , Christ only ; or wholly seek to exalt Christ , and the Free Grace of God by Jesus Christ . Take heed who you hear , and take heed what you hear , and how you hear : Therefore watch , and remember ( saith Paul ) that by the space of three Years , I ceased not to warn every one Night and Day with Tears . He was afraid of those grievous Wolves that would enter in among them , not sparing the Flock . You hear that Christ's Sheep hear his Voice ; let it appear you are his Sheep , by having this Character , namely , in that you hear his Doctrine , and will not hear the Voice of Strangers . But , O rest not in a bare hearing the Voice of Christ , nor in the knowledg of saving Truth ; get it not only into your Heads , but into your Hearts . He that hath truly received Christ's Doctrine , or rightly hears his Voice , brings forth good Fruit ; he feels the Power of his Word upon his own Heart : Knowledg without Grace will stand you in no stead . A good Doctrine , and much Head-Knowledg , and great Gifts , without Love , Humility , and a Godly Life , signifies nothing : Knowledg puffs up , but Love edifies . I shall add no more at this Time. JOHN X. 27. My Sheep hear my Voice , and I know them , and they follow me . DOCT. 1. All true Believers are the Sheep and Lambs of Jesus Christ ; they hear his Voice , and they follow him . I have shewed you what is meant by hearing of Christ's Voice . Fourthly , I am now to speak to the next thing proposed , or Head of Discourse , which is the fourth General , I know them , &c. 1 st , In speaking to this , I shall shew you , 1. In what respect Christ knows his Sheep . 2. What a kind of Knowledg he hath of them . 3. Shew what Comfort doth and may arise unto them hereby . 1. Christ knows them as they are his Father's Choice . All Christ's Sheep are chosen Sheep , such as the Father hath pick'd out of the common Lump of Mankind , or out of the great Flock of fallen Man ; thus Jesus Christ knows them , and as they are his own Choice also , for the Father and the Son agreed both in the Choice of the Elect. If you know these things , happy are ye if you do them . I speak not of you all , I know whom I have chosen . Not only to Apostleship , but to Eternal Life ; for Judas was chosen to be an Apostle , but he was not in the Election of Grace . 2. Christ knoweth them as they are the special Purchase of his own Blood. He knows whom he died for , and in the room and stead of ; he knows what Sheep he hath bought and paid so dear for : The Foundation of God standeth sure ; the Lord knoweth them that are his . There is a certain Number who are built upon a Rock , upon a sure Foundation ; these are sealed and confirmed by God's Eternal Decree of Election , and are the Price therefore of Christ's special Purchase , and as such he knows them from all others in the World. 3. He knows them as such , who have and do experience the Effects of his Death . He sees and knows they are his Sheep , as they have his Mark , his Image formed in them : for like as other Shepherds know their Sheep by the Mark they have upon them , so ( to speak after the manner of Men ) Jesus Christ may in this respect be said to know his Sheep , his Saints and People ; Surely they are my People , Children that will not lie : so he was their Saviour . I know these are my People , I cannot but own them , they will keep my Covenant : I have renewed them , and they abide faithful to me , and will not deal falsly with me . In another place he says , Their Spot is not the Spot of my Children . These I know are none of my Sheep , their Spot , their Sin , their Iniquity are not such as are in my People ; not Sins of Infirmity or common Frailties , but they have a contagious Spot upon them ; they have none of my Image , my Mark , &c. 4. Christ knows his Sheep with a Knowledg of Approbation ; I know them , that is , I approve of them , I like them well , I esteem them , and accept of their Persons and their Services . 5. Christ may be said to know his Sheep also , with a Knowledg of Love and Affection . He knows them as to delight in them , they have his Heart : I am the good Shepherd , and know my Sheep , and am known of mine . As the Father knoweth me , even so I know the Father ; and I lay down my Life for the Sheep . As this mutual Knowledg between the Father and the Son , was joined with perfect Love and Delight ; so is Christ's Knowledg of his Sheep : And this he himself also here expresses , by saying , I lay down my Life for the Sheep ; which shews not only the Sincerity , but also the Degree of his Love unto his Saints : So that if we can believe that God the Father loved Christ , his only begotten Son , we may also believe that both Father and Son love those who are really the Sheep of Jesus Christ ; the Love that Christ hath unto his People , is as true , certain , and abiding , as the Father's Love to Christ , or Christ's Love unto the Father . 2 dly , I shall shew you what a kind of Knowledg Christ hath of his Saints . 1. Christ knoweth them by Name . As 't is said of Moses , so it may be said of every true Believer ; Yet thou hast said , I know thee by Name . Even in like manner in this Chapter , the Lord Jesus shews us that the true Shepherd calleth his Sheep by Name , and leadeth them out ; this denotes the knowledg he hath of them particularly . 2. Christ knows their Hearts , as he testifies to the seven Churches in Asia ; And all the Churches shall know that I am he that searcheth the Reins and Hearts , &c. This shews he is the most High God ; For who knoweth the Heart but God himself ? This Jehovah glorieth in , as his own absolute Prerogative , it being out of the reach of any Creature ; I the Lord search the Heart , I try the Reins . Moreover 't is said of Jesus Christ , That he needed not that any should testify of Man , for he knew what was in Man. He needeth not any to bring him Information concerning the Principles , Ends , Aims , Purposes , and Tempers of Men ; and therefore he knows his Sheep , his Saints , that they are sincere or upright-hearted Ones ; he knows them from Hypocrites , from the Goats , from the foolish Virgins . 3. Christ knows where they live , in what Land , City , Town , or Family . I know thy Works , and where thou dwellest , even where Satan's Seat is . He knows the Place where they dwell , and how they behave themselves . 4. He knows their Works . How many times doth he express this , in the second and third Chapters of the Revelations , even in the beginning of every Epistle to the seven Churches , I know thy Works , whether they proceed from a renewed Nature , from a Principle of Divine Grace or Spiritual Life , or not ; whether from Faith , or not ; whether right Gospel-Works of Obedience , or not ; he hath a Knowledg of Comprehension or Understanding of all . But , 5. He knows his Sheep , his Saints , with a Knowledg of Approbation , as I hinted before . 6. Christ knows their Faith , the Quality and Quantity of it , that it is true Faith , unfeigned Faith , the Faith of the Operation of God , or of his own Spirit . But there are some of you that believe not ; for Jesus knew from the beginning , who they were that believed not , and who should betray him . Though Faith be an inward secret Act of the Soul , yet Christ knows it , he knows who hath it wrought in them , and also though it be never so small , even as a Grain of Mustard-seed ; whether it be weak or strong , great or little , growing or decaying , he knows it . 7. Christ knows the Love of his People , whether they love him in Sincerity ; both the Truth of their Love , and the Degree of their Love : Jesus saith unto Simon Peter , Simon , Son of Jonas , lovest thou me more than these ? He saith unto him , Yea , Lord , thou knowest that I love thee . And as he knows whether they love him above all or not , so he knows whether they love one another or no ; whether it be with a pure Heart , fervently , and in sincerity , Christ knows it : whether it be a Love in Words , or with the Tongue only , or in Deed and in Truth . 8. He knows the Humility of his Saints , whether they are clothed with it or not . Though the Lord be high , yet hath he respect unto the Lowly ; but the Proud he knoweth afar off . He is far off from them , though he knoweth such ; but he is near unto humble Souls , he dwelleth with them . 9. He knows the Patience of each of his People , under all their Sufferings , Losses and Disappointments they meet with in this World : I know thy Works , and thy Labour , and thy Patience , &c. He knows how they carry it under the Rod of Afflictions , which will work for the good of all that are patiently exercised thereby . In a word , Christ knows every Grace of the Spirit in the Souls of his People , and whether they are in Exercise or not . 10. He knows the Works and Actions of his Saints , and of every one of them particularly : I know thy Works . And again he says , I know thy Works . ( 1. ) He knows what our Lives are , whether we walk circumspectly , or not ; whether we make Conscience in all we do , and walk uprightly , or not . He knew Abraham , that he would fear and serve him , and command his Children and Houshold to keep his Commandments also . He knew that Noah was only Righteous in that Generation . He knows our up-rising and our down-lying , whether we begin the Day with him , and end the Day with him or not . ( 2. ) He doth not only know all our Works and Actions , whether Natural , Moral or Spiritual ; but also the Manner of our Actions , how we perform all our Duties towards God and towards Men. ( 3. ) He knoweth with what Hearts we act ; whether with Zeal , Life and Power , or not ; whether we stir up our selves in Duty to take hold of him , or perform Duties of Obedience but with a cold and lukewarm Heart . He knows with what Hearts we hear , read , pray , meditate , give to the Poor ; in all these Respects he knows his Sheep . ( 4. ) He knows the Principle from whence we act , the Means we use , the Works we do , and the End we propound to our selves in all our Actions ; whether we aim at his Glory , or seek our selves , self-Profit , self-Honour , self-Applause ; all is known to him . ( 5. ) He knows what we have been , and what we now are ; what we have done , and what we do , and will do hereafter : nothing is hid from him . 11. He knows our Carriage and Behaviour in our Families , in our own Houses , and what our Behaviour is in the House and Church of God ; whether we know our Places and our Duty , in the Station where we are set . He knows and will judg between Cattel and Cattel , betwixt the fat and the lean Sheep ; if any oppress his Brother , or if the Strong and Rich neglect or wrong the poor and weak Ones of his Flock , he knows it . He knows whether we make his Word our Rule in all Cases , and do not offend nor grieve each other : And if any be offended with their Brother , he knows whether they proceed against him according to the Directions he hath left us to walk by . 12. Christ knows all our Sorrows , Troubles , and Afflictions . And the Lord said , I have surely seen the Affliction of my People which are in Egypt , and have heard their Cry , by reason of their Task-master , for I KNOW their Sorrow . 13. He knows our Wants , Temptations , Tears , and Poverty : I know thy Works , Tribulation and Poverty . If we are Poor externally , and in Want , he knows it ; or spiritually Poor , he knows it . In a word , whether we are living or dying Christians , hot or cold , growing or decaying , he knows it . APPLICATION . Infer . 1. We may from hence infer , That Jesus Christ is God. This clearly demonstrates the Deity of the Lord Jesus , whose Eyes are said to be as a Flame of Fire , even of a piercing and penetrating Nature , to comfort and refresh the Sincere , and to burn up and consume all others that are not upright with God. Exhort . 1. Be exhorted you that are Church-members , to look to it ; Christ knows and takes notice of you all : He knows you ( as you have heard ) by Name , and where you dwell ; your Hearts , Thoughts and Inclinations he knows , whether you are praying Men and Women or not ; and also how you perform it , and when you neglect it . 2. Your Excuses , Pretences , about omission of Duties in your Families , Closets or Churches , are before his Eyes , and known to him . 3. Your Ways in trading , buying , selling , building , planting , eating , drinking and sleeping , all is known to Christ ; what you do for his poor Saints and People , what you do to encourage and further his Interest in the World ; when you give , and what you give , and how , or with what End and Aim , all is known to him . 4. He knows and takes notice of your Garbs and Dresses which you wear ; whether such as he in his Word directeth you to put on , or not ; whether modest or immodest , like the wanton Ones of the World , and according to the former Lusts in your Ignorance , and not as becoming Men or Women professing Godliness . 5. He knows your Behaviour in all Relations you stand in one to another , as Husbands to Wives , or Wives to Husbands ; Parents to Children , or Children to Parents ; Masters to Servants , or Servants to Masters : Whether Husbands love their Wives , and Wives love and obey their Husbands : Whether Parents bring up their Children in the Fear and Nurture of the Lord , and train them up in the Way in which they should go , praying for them , not provoking them to Wrath , by being harsh and bitter towards them , but setting a good Example before them in all things : As also how Children carry it to their Parents in honouring them , and obeying them in all things in the Lord ; all is took notice of by Jesus Christ . 6. He knows how Ministers carry it to his People in the discharge of their Work and Office ; whether they preach the Word in Season , and out of Season , giving themselves to Reading , to Exhortation , to Doctrine ; and study to shew themselves approved unto God , as Workmen that need not to be ashamed , rightly dividing the Word of Truth . He knows whether they took the Care of the Flock , of a ready Mind , or for filthy Lucre sake ; and whether they preach Christ or themselves , seeking to exalt Jesus Christ alone , or but in part , and rendering him to be but an imperfect Saviour ; whether they ascribe all to him , or not some things of Salvation to the Creature , and so open a Door for Men to sacrifice to their own Nets and Drags . 7. Sirs , remember that Christ is not a careless Spectator , he knows you that are Members , and takes notice how you behave your selves to his Ministers ; whether you shew due Respect to them , and honour them as Ambassadors of Christ , or as such who personate their great Lord and Master ; for if you dishonour , slight and despise them , Christ takes it as a Dishonour , a slighting and despising of him : He knows whether you obey them that are over you in the Lord , or not ; but rather contemn , resist , or spurn at their Authority , and seek Occasion to quarrel with them , wounding , afflicting , and grieving their Spirits , and weakning their Hands and their Hearts : He knows whether you discharge your Duties to them , in administring and communicating all good things to them ; providing a chearful and comfortable Maintenance for them , and not leaving them to encounter with the perplexing Cares , Wants and Necessities of this Life . 8. Christ knows his Sheep , so as to weigh their Actions , their Spirits , their Graces , and their Duties : He ponders every Step they take , and observes every Word of their Mouths , and Thought of their Hearts . The Lord is a God of Knowledg , and by him Actions are weighed . 9. Christ knows whether you are sincere or not , upright or not , regenerate or not ; whether you are the same at Home as Abroad , in the Closet as in the Church , or not . 10. Moreover consider the Effects of Christ's Knowledge ; he knows such whose Hearts are sound , so as to approve , love , protect , feed , comfort , and refresh them ; and such that are unsound , so as to disown , reject , and condemn them . 11. He knows the Humble , so as to exalt them ; and the Proud , so as to abase them : He knows and beholds all of us , at all times , either to accuse , or to clear us ; to condemn , or to justify us . Exam. Examine your selves ; in vain it is to go about to hide or cover any thing , seeing Christ knows all we do ; there is no way to hide your Sin from him . O search and try your selves , your Hearts , your States and Conditions , lest you are deceived , and conclude , you are Rich , and increased with Goods , &c. this was Laodicea's Misery . Terror . Tremble at the Thoughts of doing one unbecoming Thing , or speaking one unbecoming Word . O Lord , said David , thou hast searched me , and known me . Thou knowest my down sitting , and my uprising ; and art acquainted with all my Thoughts : For there is not a Word in my Tongue , but lo , O Lord , thou knowest it altogether . O what Terror is here for ungodly Men , that commit horrid Wickedness in secret , and say in their Hearts , No Eye seeth us ! O let them know , that all their filthy and abominable Deeds of Darkness , are done in the plain and open view , and sight of the great God , and Jesus Christ ; and that he keeps a Record of all their cursed Works , Oaths , and ungodly Words , and will lay them all before them at the last Day : For he knoweth vain Men : he seeth Wickedness also ; will he not then consider it ? Men know but little of God , and therefore are very unfit Judges of all his Counsels , Decrees and Actions : yet God knows Man exactly , and all his Vanity , Falshood and Folly ; let him never so carefully strive to cover and hide his Wickedness under Deceit , or a Cloak of Religion , he seeth it , it is a Knowledg by sight , therefore most easily and clearly known . God doth not know Mens Sins by hear-say ; No , no , he sees it , beholds it with open Face ; he is by when they commit it : They can commit no Sin out of his sight , nor do that which he knoweth not ; though they are ready to say , How doth God know ? Thick Clouds are a Covering to him that he seeth it not . Carnal Men frame Conceptions of God like themselves ; Thou thoughtest that I was altogether such an one as thy self : but I will reprove thee , and set them in order before thine Eyes ; that is , thy Sins , and secret Works of Darkness . He considers it , Will he not consider it ? Many Men know much of their own Wickedness , and of the Wickedness of others ; but they lay it not to Heart , they do not consider it : But God knoweth and seeth Wickedness after another rate ; He considers , observes it , and weighs the Nature of the Crime , and the Aggravations of it , the vile Purposes , End and Intention of the Person doing it ; and how it is done wilfully against Light , and the clear Convictions of his own Conscience : He weigheth the Nature of their Wickedness as in Ballances ; as it is said of Belshazzar , Thou art weighed in the Ballance , and art found wanting ; thy horrid Pride , filthy Lusts , Counsels , Policies , and all the Contrivances of thy Heart and Government are weighed . The Ways of Man are before the Lord ; and he pondereth all his Paths ; He puts them into a Ballance , and doth not only see them , but consider them , ponder and weigh them . Consol . Lastly , This may be also Matter of Comfort and Consolation to all the Sheep of Jesus Christ , or holy and sincere Children of God. Christ knows you ; I know my Sheep . Job was glad that God knew him ; Thou knowest I am not wicked . He doth not say , thou knowest I am not a Sinner , a Man of any Infirmities ; No , but not an ungodly Sinner , an Hypocrite , one that lives in Sin , loves Sin , makes a Trade of Sin , as wicked Men do . 'T is no matter how Job or Paul are censured , reproached or condemn'd by Men , whilst they had the Testimony of their Consciences touching their Sincerity : My Integrity , saith Job , I hold fast , I will not let it go : mine own Heart shall not reproach me so long as I live . And saith holy Paul , Our rejoicing is this , the Testimony of our Consciences , that in Simplicity and godly Sincerity , not with fleshly Wisdom , but by the Grace of God , we have had our Conversation in the World. The consideration of this , that their own Hearts cleared and did acquit them of all those foul charges of Friends and false Brethren ; and also that God knows that they are what they profess themselves to be ; O this was matter of great Comfort to them , and may be so to all sincere and gracious Christians . Christ knows our Fears , our Straits , our Temptations , our Wants , and all the Wrongs and Injuries we have sustained : Is not this matter of Consolation ? O poor drooping Saint , lift up thy dejected Spirit ; All thy Wants are in Christ's sight , he sees the Place where every Sheep and Lamb of his dwells , and what their Wants are : And his Love , Bowels , Care and Compassion is infinite ; he that laid down his Life for his Sheep , for this and that poor afflicted , tempted , and dejected Soul , will not he , think you , seeing he knows your Condition , supply , support , strengthen , heal , feed , and comfort you , whosoever you are , if one of his Sheep ? He that spared not his own Son , but delivered him up for us all ; how shall he not with him also freely give us all things ? He that hath given himself , shed his own precious Blood for us , will not deny us a little Bread to feed our Souls , nor Balm to heal them ; nor any Comfort he sees good , will he deny or withhold from us : He that gave the greater , will not stick to give the less . 2. Christ knows whatsoever you have done for his Glory ; and he is not unrighteous , to forget your Work and Labour of Love , which ye have shewed toward his Name , in that ye have ministred to the Saints , and do minister . You have forgot what you gave to such and such poor Saints , may be ten , twenty , or thirty Years ago ; yea but Christ hath not forgot it . True , there is no Work of ours that deserveth any thing from the Hands of Christ , in point of Merit ; yet what though , Rewards of Grace ( as I have often told you ) will exceed all Rewards of Merit : A Cup of cold Water shall have a Reward of Grace ; the Gift of a Penny given in love to Christ , when thou caust give no more , shall have a glorious Reward at the great Day . As I once told you of a King , who meeting with a Baker's Boy , as he was carrying Bread into the Town , ( he being very hungry , and lost his Nobles , having been a hunting ) desired the Boy to give him a Penny Loaf ; which he readily did : And for this the King knighted the Boy , and gave a yearly Estate to him and his Heirs for ever . O Sirs , Christ's Rewards of Grace and Favour will exceed all that we conceive or can comprehend , though we deserve nothing . 3. Nay , Christ knowing our good Intention , and what we would do had we Power , or were we able to do it , he will reward that , accept of that , as if we actually had done it ; as in David's Case , who had it in his Heart to build God's Temple , though God would not have him to do it , yet did accept it as if he had done it . 4. Christ also knowing what we have suffered for his Name 's sake , though we have forgot it , yet he will remember it at the great Day . JOHN X. 27. My Sheep hear my Voice , and I know them , and they follow me . BELOVED , I have shewed you what a kind of Knowledg Jesus Christ hath of all his Sheep . Fifthly , I shall now proceed to the fifth General Head , and give some of the Characters or Properties of the Sheep of Christ . But before I do this , I shall shew you why the Saints are compared to Sheep . 1. First it is from their clean and mild Nature . Wicked Men , from the consideration of their filthy and ravenous Nature , are contrariwise compared to Lions , Wolves , Foxes , Dogs , Swine , and the like . But now God's People have ( through the Operation of Divine Grace ) their unclean and filthy Nature changed ; that brutish , perverse and swinish Disposition which they brought into the World with them , is gone : Such were some of you , but you are washed , but you are sanctified , but you are justified in the Name of the Lord Jesus , and by the Spirit of our God. Sheep are of a clean Nature , they like not to wallow in the Mire as Swine do : So the Saints have a clean and holy Nature wrought in their Souls , or spiritual Habits infused through the renewing of the Holy Ghost , having obtained a true Righteousness , in which they stand justified , and appear without Spot before God , even in the perfect Righteousness of Jesus Christ , which is counted to them for Righteousness to their Justification , and are sanctified through the Spirit of Holiness . 2. Sheep are a harmless and innocent sort of Creatures ; not crafty like the Fox , nor devouring like the Lion. So the Saints are harmless and innocent , they seek the Hurt of no Man , but desire to live peaceably in the Land , and not like Romish Wolves , who delight in nothing more than in Blood and Rapine : They are like unto their Master , ( or ought so to be ) i. e. holy , harmless , &c. They are simple concerning Evil , Children in Malice , though Men in Vnderstanding : They are not like the ungodly ones of the World , who are full of Wrath , Hatred and Revenge ; they are so far from this , that if they arrive at their true Character , they will speak Evil of no Man , but pray for their Enemies , and for such that hate them . 3. Sheep are patient under Suffering : In this they strive to imitate their Blessed Saviour also , who was led as a Lamb to the Slaughter ; and as a Sheep is dumb before the Shearer , so he opened not his Mouth . How patiently did the poor Martyrs go to the Stake ; they strove not with their Persecutors , nor made resistance : And when they suffer from the immediate Hand of God , they are patient as David was , and open not their Mouths , because the Lord hath done it : Like Aaron who held his peace , and patiently bore the heavy Hand of God , when his two Sons were devoured with Fire before his Eyes . 4. Believers may be compared to Sheep from their Profitableness to others . We all know that Sheep are very profitable Creatures many ways , enriching and making Land fat ; as also for Clothing , and for Meat : How excellent is the Flesh of Sheep for Food ? So God's People are useful and profitable . The Lips of the Righteous feed many , by their wise and pious Discourse , Counsels , and Divine Comfort , which they often communicate to many distressed and disconsolate Souls : They are the Salt of the Earth , the Light of the World ; and what a profitable thing is Salt to us , is Light to us ? Even so in many respects the Godly , in a spiritual Sense , are alike useful , and have been in their respective Generations in this World. What a blessing was Lot to Sodom whilst he was among them ! the Fire could not seize upon that wicked City until he left it : Haste thee , escape thither , ( said the Angel ) for I cannot do any thing until thou be come thither . What Profit did Laban receive by Jacob ! what a Blessing was he unto him ! the like Blessing was Joseph to his Master . The Godly are like Sheep , the Interest of those Lands , Nations , Cities and Families where they dwell . The Saints are profitable to others many ways . ( 1. ) By that heavenly Doctrine they maintain and hold forth . ( 2. ) By the fervent and profitable Prayers they make and send up to God on all Occasions . ( 3. ) By that holy and good Example which they set for all those they converse with , and live among . ( 4. ) And at their death , by Martyrdom , great Profit hath been received ; from whence the Proverb rose , That the Blood of the Martyrs was the Seed of the Church . Believers bring Glory to God , and Profit unto Men. 5. Sheep are tractable and obedient , being ready to follow their Shepherd whithersoever he goeth . It is the Custom in some Countries for the Shepherd in leading the Sheep , to go out before them ; to which practice our Saviour doth here allude : So Believers are obedient to Jesus Christ , they are tractable , and learn to follow him ; My Sheep hear my Voice , and they follow me . Thou shalt guide me ( saith David ) by thy Counsel . Christ's Precepts are the Saints Directory , and his Practice their Pattern . Hence Paul exhorted the Corinthians , to follow him as he followed Christ . Ministers are to be followed and imitated , no further than they follow and imitate Jesus Christ . 6. Sheep love to feed in green Pastures ; in clean and wholsome Fields or Medows . So do the Saints and People of God love sound and wholsome Truths , good Doctrine , Food that is fit and proper for their precious Souls ; they must not , will not feed in the Soul-rotting Pastures of Mens Inventions , nor on the corrupt Glosses of cloudy Doctors that lived in the dark Times of the Church . The Spouse from hence enquires of Christ where he feedeth , and where he maketh his Flock to rest at Noon ? that is , where his Blessed Gospel is truly preached , and his Holy Ordinances are duly and in a right manner administred . And he directeth her to go forth by the Footsteps of the Flock , and to feed her Kids besides the Shepherds Tents ; that is , to follow the Doctrine and Example of the Primitive Church , which only is our Rule and Pattern in all Gospel-Worship . 7. Sheep are incident to divers Diseases ; many of them are weak and feeble , sick and distempered , and therefore must by their Shepherd be strengthned and healed , with much care , skill , and faithfulness : So are Christ's Sheep , his Saints , subject also to manifold spiritual Diseases , Weaknesses , Temptations and Afflictions , which of old moved the Almighty to great Compassion , and sorely to rebuke the Shepherds of Israel , for their Cruelty and great Remisness towards his Flock : The diseased have ye not strengthned ; neither have ye healed that which was sick , &c. And therefore the great Shepherd saith , he would take the Work into his own Hand : I will bind up that which was broken , and will strengthen that which was sick . Some of God's People are attended with one spiritual Disease , and others with another : Some with a spiritual consumption of their Graces , decline in their Faith , Zeal , Patience , brotherly Love , Charity , &c. Others are afflicted with the Timpany of Pride ; some with the Fever of Passion , &c. Which were it not for the care and faithfulness of their Shepherd , would prove fatal to them . 8. Sheep are subject to go astray ; So are the Saints to go astray from Christ , and to wander from his Precepts : I have gone astray ( saith David ) like a lost Sheep ; seek thy Servant . 9. Sheep also are subject to take Soil and Filth , and therefore have need of washing : Even so likewise the Sheep of Jesus Christ are subject to contract fresh Guilt and Pollution on their own Souls and Consciences , Sin being of a polluting and defiling Nature ; and therefore David cried out to his Blessed Shepherd to be washed : Purge me with Hyssop , and I shall be clean ; wash me , and I shall be whiter than Snow . O cleanse my filthy and leprous Soul in the Fountain of thy Son's Blood , signified by those Ceremonial Washings under the Law. If I wash thee not , ( saith Christ to Peter ) thou hast no part with me . 10. Sheep love to feed and lie down together ; Nay , it is a difficult thing to scatter , sever , or divide them from each other ; and if by Dogs or Wolves , &c. they should be scattered , they will quickly get together again ; and such that straggle behind , the Shepherd fears are not well . So the Saints and Sheep of Christ dearly love to assemble together ; and it is an Argument that such are diseased , or sickly , who forsake the assembling themselves with the rest of the Flock ; Then they that feared the Lord , spake often one to another , &c. They that fear thee , ( saith David ) will be glad when they see me , because I hoped in thy Word . I can tell them that which will cause their Souls to rejoice ; I have been afflicted , and tempted , and yet have been succoured and relieved by the Lord , because I hoped in his Word : So that none of them that meet with like Perplexities , need to fear or doubt of God's gracious Help and Support . Sirs , if wicked Men , like Dogs , Wolves , or Lions , do endeavour to scatter Christ's Sheep by Persecution , &c. they will soon get together again : And being let go , they went to their own Company again . 11. Sheep need a shady Place when the Sun shines hot at Noon : which is a great refreshment to them , where they chew their Cud ; and being secured from the scorching heat , they with the greater alacrity return to their Pasture . In this also the Saints may be compared unto Sheep ; for evident it is , Believers do need a shady Place , a Place of Refreshment to rest in and under , in the time of the great heat of Temptation , Affliction , and Persecution : And at such Seasons the Lord Jesus hath a Place of sweet Repose for them ; In me you shall have Peace : in the World you shall have Tribulation . Vnder the shadow of thy Wings will I make my Refuge , until these Calamities be overpast . Hence also Jesus Christ is said to be as the Shadow of a great Rock in a weary Land ; or in a dry and scorching Country , which , metonymically , is called a weary Land , because it makes the People weary that abide therein . Christ refreshes his Sheep under his own gracious Protection , in time of the hottest Persecution , &c. and affords them relief by his own Presence , and precious Promises : And when they return out of those Afflictions , with what joy do they feed in their Pastures , calling to mind and meditating upon those blessed Experiences they had of his Goodness in those hot and scorching Times . 12. Sheep will live where greater Cattel cannot , even upon very hard and barren Commons , where the Grass is exceeding short , and be very well contented with it , nay , thrive upon it . So will the Faithful in Jesus Christ live , where and when the carnal Professor cannot , even in a Time of Want and Scarcity , when the great and tall Cedars whose Hearts are not upright with God , fall away , and their Spirits die in them . A poor Believer can live by Faith on the Promises of God , when he can't see by an Eye of Sense how he should subsist , yet doth then trust on God's Providence , who careth for him ; and he is contented and well satisfied with those hard Pastures the Lord is pleased to put him into : Although the Fig-tree shall not blossom , neither shall Fruit be on the Vines ; the Labour of the Olive shall fail , and the Fields shall yield no Meat ; the Flocks shall be cut off from the Fold , and there shall be no Herd in the Stall : Yet will I rejoice in the Lord , and joy in the God of my Salvation . 13. Among a Flock of Sheep are oftentimes some Goats , who feed with them , and lie down together . So in Christ's Flock are some evil and corrupt Members , such who are none of his Sheep , but Hypocrites , though they seem to feed and have Communion together ; and these also are called Goats by the great Shepherd . 14. Sheep are very fruitful , and do multiply in a little time exceedingly , though many of them may be killed by Butchers . The Saints may be compared to Sheep also in this respect , for they from a few have often increased to a very great Multitude . How few were the Number of Christ's Sheep at the time of his Ascension , yet in a little space we read , that their Number was five Thousand ; And though the Heathen Butchers killed many Thousands , yet how wonderfully did they increase ! which was marvellous in the Eyes of their Enemies . The like may be noted in these Days among us in England ; what a few were they of the Baptized Churches , and other Dissenters , not many Years ago , and to what a Multitude are they risen now ? Also the Saints grow in Grace , they are fruitful , bearing Twins , and none barren among them . 15. Sheep are sometimes separated from the Goats , for some special Occasion known to the Shepherd . Even so at the last Day shall all the Sincere and truly Godly be separated from unsound and unsanctified Ones , by our Lord Jesus the great Shepherd : Before him shall be gathered all Nations , and he will separate them one from another , as a Shepherd divideth the Sheep from the Goats : And he will set the Sheep at his right Hand , and the Goats on his left Hand . Secondly , To proceed : Tho I have already clearly opened the Properties or Characters of the Sheep of Christ , in speaking to several Parts of my Text , yet I shall in a summary way , here add some few Particulars further upon this Account , which may serve by way of Trial to all of us . First , The first distinguishing Character of them is , They hear Christ's Voice . What is meant by his Voice , and how they do hear it , we have shewed . Secondly , Christ's Sheep have passed through a great Change , a glorious , internal and visible Change. They are converted Persons , renewed or regenerated by Divine Grace : They were once like other Men and Women , and had no Sheep-like Nature , ( as you have heard ) but rather the same filthy , unclean , and brutish Nature of Swine , &c. which is in all ungodly Ones . 1. It is a real Change from Nature to Grace ; 't is not a seeming , a nominal , or notional , but a true and real Change ; they have a new Heart , a new Spirit , a new Nature created in them ; they are become new Creatures : all real Operations of the Spirit suppose some real Form ; a real Habit is infused , from whence they act , which works in them a ready Inclination , Disposition , and sweet Propensity to do that which is truly and spiritually Good. 2. And this is common to all the Sheep of Jesus Christ ; in this respect they are all alike , having all obtained the same precious Faith , as to the Quality of it : As all Wolves have the Nature of Wolves , and all Swine the Nature of Swine , and all Sheep have the Nature of Sheep ; so all the Saints and Children of God have the Nature of Saints ; all Believers and Sheep of Jesus Christ have one holy Nature . 3. It is a Nature and Disposition quite contrary to that which was in them formerly : 'T is a mighty Change , as when a Wolf is made a Lamb , the " Wolfish Nature ( as one observes ) is lost , and the Lamb-like Nature is introduced . By Corruption Man was Carnal and Brutish , but by the new Creation he is Spiritual and Divine ; by Corruption he hath the Image of the Devil , by this he is restored to the Image of God ; by that he had the Seeds of all Villanies , by this the Seed of all Graces . " He was an Enemy to God , nay , had Enmity in his Heart against God ; but now he loves God , loves Christ , loves Holiness , loves the Ways of God , and People of God. 4. It is an universal Change , a Change of the whole Heart ; as when a Child is formed in the Womb , it hath all the Parts , Nature doth not fashion one Part and leave another imperfect : So the Holy Spirit forms every Part of the new Creature in the Soul of the Regenerate . This Habit is but one , 't is an intire Rectitude in all the Faculties , and an universal Principle of inclining and disposing to that which is good and well-pleasing to God : there is a Divine Light in the Vnderstanding , by which the Soul sees God to be its chief Good , and owns and looks upon him as such . There is a Change in the Will , that consents and chuses God as such ; there is a Change in the Affections . There is no true Draught of the Image of God in us , unless there be a Rectitude of Affection and Disposition : There is therefore a conformity of Affections to God , they love God , and love as God loves , and hate as God hateth ; they hate Evil , because of that inward Filthiness that is in it , and love Grace and Vertue , because of its pure and native Beauty and Excellency : therefore it is from hence the Soul comes to take delight in God. 5. It changes not the Heart only , but the whole Life also ; The Life which I now live in the Flesh , I live by the Faith of the Son of God. Such live no longer to themselves , but to God ; their Tongues speak for God , their Ears hear for God , their Hands work for God ; their Actions are Holy , Just and Good. There is a Change of Company also , a Change of Labour , of Endeavour ; and their whole End , Aim and Design , is to glorify God : Heavenly Things are preferred by them before earthly Things ; they chiefly seek the Kingdom of God and his Righteousness . They do not pursue the World as they did , nor fashion themselves according to the former Lusts and the Course of this World ; nor pray as they did , nor hear as they did , nor give Alms as they did : No , no , they do all things from another Principle , from another End , and with other Zeal , Endeavours , and Diligence . Thirdly , Christ's Sheep will feed in Christ's Pasture , in their own Pasture , where they are put by him ; not but that they may , for good Reasons , be removed into another Pasture , but they will not ( unless under strong Temptation ) break down the Hedg or Fold where they were put , and run away ; No , no , but are contented with that Food , that Pasture God affords them , though there may be some more Fat and Rich than theirs . Some Sheep when they grow wanton , are unruly , and will break into other Mens Ground ; so there are some Professors , some Church-members that rend themselves away from their own Flock and Fold , in a disorderly manner ; " Which ( as a Reverend Minister shews ) is an abominable Evil , and a shame to them : this destroys the Relation of Pastor and People , for what may be done by one Individual , may be done by all ; and ( saith he ) what Liberty belongs to the Sheep , belongs also to that particular Shepherd who has the Charge of them much more ; it is a breaking Covenant with Christ and the Congregation , and therefore a great Immorality : 't is a Schism , if there be any such thing in the World ; it is a despising the Government of the Church ; and there is as much reason a Person should come in when he pleases , without asking Consent , as to depart when he pleases : It is also very evil and unkind in another Church to receive such a One , as not doing as they would be dealt with . Such a Practice can issue in nothing but in the Breach and Confusion of all particular Churches : It tends ( saith he ) to Anarchy , putting an Arbitrary Power in every Member , and breaks all Bonds of Love , and raiseth the greatest Animosities between Brethren and Churches . " The truth is , how can another Shepherd justify such an Act to the great Shepherd of the Sheep ; I mean , to take into his Fold his Neighbour's Sheep , without Christ's Order and Authority ? Fourthly , Christ's Sheep will , and do follow him ; and this our Blessed Saviour lays down as an undoubted Character of all that are his . They follow his Example , his Steps . The good Shepherd when he putteth forth his own Sheep , he goeth before them , and the Sheep follow him . Jesus Christ hath gone before his Sheep in his Obedience to the Father , leaving us an Example that we should follow his Steps . 1. They follow his Steps in Humility : He bids us to learn of him upon this Account ; Learn of me , for I am meek and lowly in Heart . How did Christ deny himself ? in taking our Nature upon him : In this ought his Sheep to follow him ; Let the same Mind be in you which was also in Christ Jesus . O let the same humble Spirit , and self-denying Temper be in you , which was in him ; Who being in the Form of God , thought it no Robbery to be equal with God , and made himself of no reputation , but took upon him the Form of a Servant , &c. Saints are , or ought to be , of a humble Frame , having mutual Love , and a condescending Spirit , even to them that are in the lowest and meanest Condition , bearing with the Weak , and not exalting themselves , nor offending one another in any thing that is indifferent in its own Nature : I become all things to all , that I might gain some . 2. Christ's Sheep do follow him in Love , and bowels of Compassion : Be ye followers of God , as dear Children ; and walk in love , as Christ also hath loved us , and hath given himself for us . By this all Men may know we are his Disciples , even when we have this Mark of his Sheep , namely , that we love one another . Husbands are exhorted to love their Wives , as Christ also loved his Church , and gave himself for it ; even with a sincere , pure , ardent and constant Affection . And thus ought all Christians to love each other also , being united as Brethren together , and Members of the same Body of which Christ is the Head. He that loveth not his Brother , is in Darkness , he is none of Christ's Sheep . He that saith he abideth in the Light , ought also to walk even as he walked , and love as he loved . 3. They follow him in Holiness . But as he that hath called you is holy , so be ye holy in all manner of Conversation : Because it is written , Be ye holy , for I am holy . God the Father is holy , and Christ is holy : He was holy , harmless , and undefiled , separated from Sinners . Therefore in this we should follow him in the whole Course of our Lives , and in the several parts of our Conversations . All those who are his Sheep , they are such who are sanctified Persons , who laying aside all filthiness of the Flesh and Spirit , ( they go on ) perfecting Holiness in the fear of God. 4. They follow the Example of Christ , their holy Shepherd , in Obedience . Though he was a Son , yet learned he Obedience by the things he suffered : And being made perfect , he became the Author of Eternal Salvation to all them that obey him . Christ's Meat and Drink was to do the Will of him that sent him ; and thus we ought to follow him ; it ought to be our Joy , our Delight , to do his Will , and attend on his Work : And this Mark have all Christ's Sheep , i. e. they keep Christ's Word ; If a Man love me , he will keep my Word . And again , He that hath my Commandments , and keepeth them , he it is that loveth me : Not he that hath the knowledg of them ; it is possible Men may have Christ's Commandments in their Heads , and in their Mouths , may know which they are , but they may not do them : It is he that doth his Word , that doth his Sayings ; that keepeth his Commandments , that loves him ; Ye are my Friends , if you do whatsoever I command you . This is a Mark of Christ's Sheep , of one of Christ's Friends , or of a sincere Christian and follower of him : He will be obedient to Christ , not in some things only , but in every thing that he requires or enjoins him to do in his Word . 5. They follow Christ in the hardest things , in such things that seem grievous to the Flesh . Like as Abraham , when he was commanded to offer up his Son , his only Son , his only Son Isaac whom he loved , went presently about it , he made no pause , did not consult with Flesh and Blood : And Abraham rose up early in the Morning , &c. with an intention to do this hard Work. And now saith the Lord , I know that thou fearest God , seeing thou hast not withheld thy Son , thine only Son from me . God knew it before , tho he speaks here after the manner of Men : but he would have Abraham to know it , and all Men to know that this is a Mark of one that feareth him , that loveth him , viz. he will do any thing God requires of him , even sacrifice up all that is near and dear to him , when called for . O see how obedient Christ was to the Father ; The Lord God hath opened mine Ear , and I was not rebellious , neither turned away my back . I gave my Back to the Smiters , and my Cheeks to them that plucked off the Hair ; I hid not my Face from Shame and Spitting . This was hard Work , yet Christ readily passed through it ; He became obedient unto Death , even the Death of the Cross , the worst of Deaths , exceeding ten thousand Deaths , considering what he felt and did undergo for us . 6. They follow Christ whithersoever he goeth . Some will not do this ; they may go a great way after the Lord Jesus , but then make a halt , and give over following of him . Some are like Orpah , who kissed her Mother-in-Law , and departed from her , but Ruth clave unto her . Even so such who are sincere Christians , they keep following of Christ , when others leave him and cleave to the World , to their Lusts , to their cursed Idolatry ; but these say to Jesus Christ , as Ruth to Naomi , Intreat me not to leave thee , or to return from following of thee ; for whither thou goest , I will go ; and where thou lodgest , I will lodg : Thy People shall be my People , and thy God my God. Those that are wise Virgins , or the Sheep of Christ , the Holy Ghost gives us their Character ; These are they which were not defiled with Women , for they are Virgins ; these are they which follow the Lamb whithersoever he goeth , &c. They will not follow God and Baal , Christ and Antichrist ; receive Christ's Institutions , and Rome's vile Idolatry and Superstitions ; or follow some Precepts of Christ , and reject others : No , no , they follow him in all his holy Laws , keeping close in all things to the Rules of his Worship , both in Doctrine , Discipline , and Conversation ; in all Duties of Religion , both Natural and Supernatural , whether towards God , or towards Men. They are like unto Joshua and Caleb , they follow Christ fully ; But my Servant Caleb , because he had another Spirit with him , and hath followed me fully , him will I bring into the good Land , and his Seed shall possess it . He followed God when others forsook him , being not acted by that evil Spirit of Cowardice , slavish Fear and Unbelief which ruled in others , but was a Man of another Temper , i. e. Couragious , Faithful , Obedient ; as it is said of the Righteous , he was bold as a Lion ; and universally , thrô all Difficulties , Deaths and Dangers , followed God : And thus do all the true Sheep of Christ follow him . 7. They follow Christ in sincerity , not for Loaves , &c. 8. They follow Christ constantly to the End , and faint not . We read of some that followed our Blessed Saviour for some time , but then they were offended at his Doctrine ; From that time many of his Disciples went back , and walked no more with him . This shewed they were not his Sheep or Disciples indeed , for these returned no more ; they , it is evident , drew back to Perdition . A godly Man may , under a Temptation , seem to faint and draw back , as Peter did , but he returns by Repentance and follows Christ again . We are not ( saith Paul ) of them who draw back unto Perdition , but of them that believe to the saving of the Soul. The Sheep of Christ hold on their way , they having clean Hands , grow stronger and stronger , they can never perish ; therefore shall follow Christ always , or persevere in well-doing to the End of their Days . The good Ground brought forth Fruit unto Eternal Life : such who fall away were not sincere and honest-hearted Ones , but are either like the stony or thorny ground Hearers . Fifthly Christ's Sheep have his Character by which they are known . Men mark their Sheep so ; we read in the Revelations , that the Servants of God were sealed ; they were marked in their right Hands , and in their Foreheads , &c. God gave a Charge of old , to set a Mark upon the Men that sigh'd and mourn'd for all the Abominations that were committed in the Land. Merchants , and others , commonly set a Mark upon their Goods , by which they lay claim to them , and know them : So Christ sets his Mark , his Seal , upon all his Saints . By their Father's Mark on their right Hand , some understand the Heart : A Mark in the Hand is a secret Mark. 1. No doubt the Mark of Christ's Sheep , is the Mark of Regeneration , or that holy Image of God which is stamp'd upon them all , as I hinted at first : And if Christ sees not this Mark on the Soul , he will not own that Man or Woman actually to be his . 2. The Holy Spirit is expresly called the Seal with which every true Believer is sealed : Also after that ye believed ye were sealed with that holy Spirit of Promise . Which is the Earnest of our Inheritance , until the Redemption of the purchased Possession , unto the praise of his Glory . And again he saith , Grieve not the holy Spirit , by which you are sealed unto the Day of Redemption . Whosoever hath the Spirit of Christ in them , or hath received the saving Graces thereof , are Christ's Sheep , they have his Mark ; these he will own , and say , ( where e●er he find this Seal ) this Man and this Woman is mine . And on the other hand ; Now if any Man hath not the Spirit of Christ , he is none of his ; he is none of his Sheep , he hath no special Interest in him . Remember the Spirit of Christ , true Grace , Faith , Love Humility , &c. is the Ear-mark of Christ's Sheep . 3. And why may not inward Sincerity be Christ's Mark also ? for that I am sure does distinguish them from all others , from Hypocrites , and all unsound and false-hearted Professors whatsoever . 2 dly , The Mark in their Foreheads is seen by all ; that may denote their holy Carriage , Behaviour , and Deportment in this World , to all that behold them . 1. It may shew that they hate Idolatry , and all false Worship . 2. It may signify their holy Conversation ; for Holiness is written , as it were , in legible Characters , on all their Foreheads : There is not one of Christ's Sheep without this Mark ; for without Holiness no Man shall see the Lord. This shews who they are , and whither they are going , and to what Country they do belong . Sixthly , Christ's Sheep follow the Footsteps of the Flock , i. e. the Primitive Church , in Church-Constitution , Doctrine and Discipline . They contend for that Faith which was once delivered to the Saints , and keep the Ordinances as they were at first given forth ; they are for no mixture in Doctrine nor Discipline ; be sure before all things , they keep pure the Doctrine of Justification , and do not join Work and Grace together : Their great care is to exalt the free Grace of God , and abase the Creature , accounting all their own inherent Righteousness as Dung , or Dogs-meat , in comparison of Christ , and the Righteousness of Christ . Seventhly , They love to drink in pure Christal , soft and gentle Streams . Sheep do not love to drink of muddy , rough and raging Rivers : No more do Christ's Sheep ; He makes me to lie down in green Pastures ; he leadeth me beside the still Waters . They will not forsake the Waters of Shiloah that run softly , and drink of the proud , swelling , and troublesome Rivers of Babylon , Tygris , and Euphrates . They like the Teachings of God's Spirit in the meanest Instrument , tho such who are despised and contemned of Men , better than the highest Elegance , and lostiest Rhetorick of all the Cicero's and Plato's of the World. What are the artificial Flourishes of Demosthenes , or exact Method of Aristotle and Galen , or all humane Curiosities or itch of Words , to the Teachings of the Holy Ghost ? Paul spoke not in the Wisdom of this World , or with the inticing Words of Man's Wisdom , but in the Demonstration of the Spirit , and with Power . These Waters Believers chuse and love to drink of . I am afraid some Men are more nice in studying Words than Matter , to affect the Ear rather than to work upon the Heart of their Hearers . Though Humane Learning is not to be despised , yet no doubt Dr. Carlton was in the right , " That a Lay-man that has the Spirit of God , is better able to judg of spiritual Things , than a Man in Ecclesiastical Function , destitute of the Spirit of God. " Infelix est sapientia extra Verbum Dei sapere , saith Justin Martyr . Our Annotators say well , viz. " 1. Ministers ought to speak Intelligibly , so as the People may understand . " " 2. That they speak gravely and decently ; all other study of Words and Phrases in a Divine , ( say they ) is but Folly and Vanity . " Eighthly , and Lastly , Christ's Sheep do relie upon the Care and Faithfulness of their Shepherd . They know on whom they have believed , and can and do venture their Souls on him , knowing he will keep that which they have committed to his Charge : They depend on Christ , rest on Christ , believe in Christ , relie on his Word and Promises for all things they need : They can say with David , The Lord is my Shepherd , I shall not want , neither any thing for this Life , which is really necessary , nor for the Life which is to come : They leave the Alimighty to chuse for them , knowing they are not competent Judges , as touching what is best for themselves : Though he slay me , ( saith Job ) yet will I trust in him ; Let God do what he will with me , yet I will rest upon him ; my hope shall be in him , and I will not be offended if I have Poverty , Sickness , Persecution , Reproaches , or whatsoever else : I know , saith a true Christian , God sees it good for me , and I will not murmur nor complain . APPLICATION . 1. We may infer from hence , that Christ hath but a few Sheep , but a few Followers : O what a small Number have these Characters upon them ! 2. It may be for Lamentation . Cyprian brings in the Devil triumphing over Jesus Christ , after this sort : " As for my Followers , I never died for them as Christ did for his ; I never promised them so great Rewards as Christ hath done to his , and yet I have more Followers than he , and they do more for me than his do for him . " O how blind and deceived are poor Sinners , that they chuse to follow Satan rather Jesus Christ ! What a great Multitude hath the Devil ! his Flock is a mighty Flock , Christ's Flock is a little Flock : Fear not , little Flock , it is your Father's good Pleasure to give you a Kingdom . Every Saint shall have a Kingdom , a Crown ; this is Christ's Promise to all his Sheep , and yet how few are they that cleave to him , that believe in him , and follow him ! 3. By what you have heard , you may try your selves : O see , have you these Characters , these Marks of Christ's Sheep ? certainly if so , you have no cause to doubt but your State is happy ; if not , labour for them . 4. The way to be one of Christ's Sheep , is to believe , and to pass under the New Birth . JOHN X. 27. My Sheep hear my Voice , and I know them , and they follow me . THE last Day I shewed you who are the Sheep of Jesus Christ , by giving you the several Characters and Marks of them . Sixthly , I shall now proceed to the last General Head , viz. 1. Shew you , What a kind of Shepherd Christ is . 2. What those Pastures are where he feeds them . 3. What a Fold he hath for his Sheep . First . Jesus Christ is a chosen Shepherd . No Man hath a right to be a Shepherd , but he that is first chosen by the Owner of the Sheep . Christ is called the Elect of God ; My Servant whom I have chosen . Again , Behold my Servant whom I uphold , mine Elect , in whom my Soul delighteth . He was fore-ordained , in the Decree , Design and Purpose of God , to be our Redeemer ; and as a Shepherd , to take care of , feed , heal , nay , to die for the Sheep . Secondly . And as he was chosen , so he was called also to this Work and Office. For as the Apostle speaks concerning Christ's Priesthood , or touching that Office , so I may say of this , No Man taketh this Honour unto himself , but he that is called of God , as was Aaron . He did not intrude himself upon this Service , but he had a lawful Call unto it ; the Father called him , and sent him into the World , to keep , feed , and save his Sheep . This shews the wonderful Love of the Father , he is the first and principal Author of our Salvation : All things are of God , who hath reconciled us unto himself by Jesus Christ . All the spiritual Blessings we have by Christ , spring from the Father ; the Father is held forth as the first Cause , first Mover and Contriver of all spiritual Mercies for us : The Father also fitted and qualified him , or put him into a Capacity to accomplish this Work and Office ; he prepared him a Body , that so he might die for his Sheep . Thirdly . Jesus Christ is a kind , loving and compassionate Shepherd . What Shepherd ever loved his Sheep as Christ loved his ? The greatness of his Love , bowels of Affection and Compassion , appears , 1. By his coming so far ( as 't is from Heaven to the Earth ) to seek them ; For the Son of Man is come to save that which was lost . Luke reads it , To seek and to save that which was lost . My People have been lost Sheep , Jer. 50. 6. ( 1. ) We were all lost in the first Adam , not one Sheep but was lost ; and had not Christ came to seek and save us , we had been all lost for ever . ( 2. ) We were all lost , not only by Original , but also by our own actual Sin : All we like Sheep have gone astray ; we have turned every one of us to his own evil way . We were all gone out of the way , gone far from God , and without all hope or possibility of returning , had not Christ came to seek us ; For we were all as Sheep going astray , but are now returned to the Shepherd and Bishop of our Souls . ( 3. ) They also , by the Grace of God , at length came to see that they were lost ; they are lost in themselves , and in their own sight . Jesus sent forth and commanded them , saying , Go not in the way of the Gentiles , &c. but go rather to the lost Sheep of the House of Israel . The whole House of Israel was lost , but there were but a few of them that saw their lost State. 2. The Bowels and Compassion of Christ to his Sheep , chiefly appears by his dying for them . He laid down his Life for the Sheep ; none could shew greater Love than this : As the Father knoweth me , even so I know the Father ; and I lay down my Life for the Sheep . 3. His great Love and Affection to his Sheep , is manifested by his care to gather them ; He shall gather the Lambs with his Arms , and carry them in his Bosom . Gathering implies , bringing them Home unto himself by the Arm of his Power , or by the effectual Operation of his Word and Spirit . To whom hath the Arm of the Lord been revealed ? Or , who hath felt and experienced the powerful Influences of his Spirit , and saving Grace thereof , on their Souls ? This must be before any poor Sinners are gathered or brought home to God. Jesus Christ must rescue them out of the Mouth of the Lion , and Paw of the Bear , as David did his Sheep , who was a Type of him . We were all once in Satan's Hand , that hungry Lion had us in his Teeth , and was going to tear us to pieces , but then comes our Blessed Shepherd and delivers us . None but he whose Power is Infinite could gather us , or bring us home to God , such a miserable State were we in . 4. Christ's Love is further expressed , by that affecting Metaphor , Luke 15. 6. He goes after the lost Sheep , leaveth the rest in the Wilderness , and never gives over until he hath found it ; And when he hath found it , he layeth it on his Shoulders , rejoicing . O my Friends , how great is the Love of Christ to one poor , lost , and undone Sinner ? He will not lose one that his Father hath given him : No , no , though it be but one individual Soul that is missing , yet he will go after that , seek that , leave all the rest to look after that one poor Sheep ; and when he has found it , he sees it cannot go , it has no strength , therefore he lays it upon his Shoulders . Sinners , Christ must lay hold of you , and take you up , and lay you on his Shoulders , and carry you home if ever you are saved . It is upon Christ's Shoulders , Christ's Power , that every Elect Soul is brought home ; 't is not on the Power of their Will , their Strength , their Faith ; no , but on Christ's Shoulders . Moreover , it is said , He rejoiced , and calls upon all his Friends ( the blessed Angels and Saints ) to rejoice with him , for I have found my lost Sheep . This shews his wonderful Love to poor , undone , and lost Sinners that are his Sheep , whatever it costs him , whatever Pains , Labour , or Charge , home he will bring them , saved they must and shall be . I have other Sheep ( saith he ) that are not of this Fold , them also I must bring , and they shall hear my Voice . 5. His Love to his Sheep , to his Saints , also appears in his laying them in his Bosom , in his Heart . O how near and dear is every believing Soul to Jesus Christ ! It 's a Metaphor taken from a Father or tender Mother , that hugs an only Child in his or her Arms , and lays it in their Bosom , knowing not how to express the Greatness of their Affections . Christ himself is said to lie in the Bosom of the Father ; which denotes how he is beloved by him , how near and dear he is to him : Even so this discovers his great Affections to his People . 6. He also makes his Love manifest to them , by his gentle leading of them : He shall gently lead them that are with young . He will not lead them faster than they are able to go , or lay more upon them than they can bear ; nay , he gives Strength to them , and supports their Souls under all their Troubles and Sorrows . Jacob was a compassionate Shepherd ; If I over-drive them , ( saith he ) all the Flock will die . Christ had many things to tell his Disciples , but they were not able to bear them : He lets out or discovers his precious Truth to his People , according as he knows they are able to receive it and take it in : You shall not have harder Things , Trials , Temptations nor Afflictions , than your strength is . There hath no Temptation taken you , but what is common to Man : and God is faithful , who will not suffer you to be tempted above what you are able ; but will with the Temptation also make a way to escape , that ye may be able to bear it . 7. His infinite Love and Bowels are made known also to his Sheep by his feeding them , as well as it is by his leading them . He feeds them with choice Food , he gives them his own Flesh to eat , and his own precious Blood to drink , knowing that except he doth this , they must perish for ever : This was that strange Doctrine in the Eyes of the Jews , which they could not receive nor understand . 8. Also by his healing of his Sheep with his own Stripes . But he was wounded for our Transgressions , he was bruised for our Iniquities ; the Chastisement of our Peace was upon him , and by his Stripes we are healed . What Shepherd ever thus loved his Sheep , even to be wounded and bruised for them , to heal them of their Wounds with his own Stripes ? But this Jesus Christ doth . 9. By this washing them also in the same precious Blood : Nothing could purge away the Filth and Guilt of our polluted Souls , but Christ's Blood ; and if he wash us not , we have no part with him : He hath loved us , and washed us from our Sins in his own Blood. This Love is wonderful Love , amazing Love , exceeding all Love. O in what a Stream , in what a Fountain are the Sheep of Christ washed ! Think upon it , our Pollution was great , but Christ hath washed us . God sent his Son to take away our Sin , and it must be done this way ; It is the Blood of Jesus Christ his Son that cleanses us from all Sin. Fourthly . Jesus Christ is the good Shepherd . I am the good Shepherd ; the good Shepherd giveth his Life for the Sheep . Our Lord Jesus shews in this that he excels all Shepherds : Some Shepherds have ventured their Lives , hazarded their Lives for their Sheep ; yet it was more than was required of them , for the Life of a Man is much more valuable than the Life of a Beast : But no doubt our Saviour refers to his great Work and Office as Mediator , and as the Messiah that was to come , who was to be cut off , not for himself , for his own Sins , but for the Sins of the Elect , or die for his Sheep : It was required of him , the Father gave him commandment to lay down his Life ; and he did it actually , freely , willingly ; nay , he came on purpose into this World to do it , and therefore he is the good Shepherd . Fifthly . Jesus Christ is a Wise Shepherd , a knowing Shepherd ; I know my Sheep : this I have already spoken to . 1. He knows and sees all his Sheep at once , with one look of his Eye , in all the Nations of the Earth , let them dwell where they will , though never so far asunder or remote . 2. He is so wise , that he knows in what Condition they are , and what Condition is best for them ; whether Poverty or Riches , Sickness or Health , Liberty or Bonds , Peace or Trouble , Honour or Disgrace , Strength or Weakness , either a fat or a lean Pasture , Loss or Gain , Cold or Heat , whether a North or a South Wind. 3. He is wise to protect us , wise to conduct us , to feed us , wise to fold us , wise to heal us , and wise to save us . Sixthly . Christ is the chief and great Shepherd of the Sheep . And when the chief Shepherd shall appear , ye shall receive a Crown of Glory . And again , the Holy Ghost calls him in another place , the great Shepherd : Now the God of Peace , that brought from the Dead our Lord Jesus Christ , that great Shepherd of the Sheep , &c. Jesus Christ may be called the chief and great Shepherd . 1. Because he entered into Covenant with the Father , as the great Surety of all the Sheep ; by which he came under a legal Obligation to pay the just Debts , and to answer for the Defaults of all his Elect : And then and thereby he undertook to bring in and gather all the Sheep to God by the Blood of the Everlasting Covenant ; by which Transaction he made our Peace , and reconciled us unto the Father . 2. Because he actually bought all the Sheep , in pursuit of the said glorious Covenant-Transactions , by the Price of his own Blood , that so he might unite them all unto himself in one Body . 3. He may be called the chief and great Shepherd , because all the Sheep , or Elect of God , are given into his Hand , to keep , take care of , feed , heel , protect and preserve to Eternal Life . And this great Work and Office he hath undertaken , and doth and will perform with all Faithfulness , being every ways fitted , endeared and qualified , as Mediator and universal Shepherd and Head , to discharge it . 4. Because 't is he that calls them , that justifies them , that sanctifies them , and presents them all faultless and without Spot before the Father . 5. Because he is exalted in Glory and Dignity , not only as the Head , Lord , and Sovereign of all the Sheep , but also as the Prince of all Pastors and subordinate Shepherds that ever were , are , or shall be ; from whom they all receive their Power and Authority as his Deputies , to take care of and watch over each part and parcel of his Flock committed to their respective Charge . Jesus Christ is not only above all Shepherds , all Ministers , but they do all in his Name , and must at the last Day be accountable to him for their Administrations . 6. He is the great Shepherd of the Sheep , a mighty Shepherd , if we consider the greatness of the Flock , which he hath not only received the Care and Charge of , but they are all his own Sheep . If a Shepherd had under his Care 100000 Sheep , and all his own , would not every body call him a great Shepherd ? Now though Christ's Flock is called a little Flock comparatively , yet the Number of all his Sheep , all his Elect , is very great : we read of ten thousands of his Saints , and a Number that no Man can number , they are all his ; and therefore a great Shepherd . 7. He is great in Riches , having a multitude of rich and choice Pastors , enough to feed Millions of Sheep here on Earth : And though his Flock will encrease e're long , when the Fulness of the Gentiles shall come in , and his antient Flock , I mean , the Seed of Abraham now scattered , be gathered , and all brought into one Fold , yet he hath Pastures for them all . Moreover , he hath prepared a glorious and rich Fold for them Above , which is Heaven it self , that is the Fold into which all his Flock shall be put for ever and ever . 8. Lastly , He is great in Power : No Shepherd hath such Power to defend , protect , preserve and save his Flock like to him . None are able to pluck one Sheep out of his Hand , as I shall prove and demonstrate when I come to speak to the next part of my Text. Another Shepherd , for want of Power , may lose his Sheep , the Wolf or Lion may come and tear them in pieces , and rob him of them : But no Enemy , neither Sin nor Satan , nor the World , can rend his Sheep from him ; he hath Power over all Adversaries , and can subdue them with much case at his Pleasure ; therefore he is the great Shepherd . Seventhly . Jesus Christ is a watchful Shepherd . This is one Property of a good Shepherd : And there were Shepherds in the Field watching over their Flock by night , &c. Christ knows his Sheep are subject to sleep , and so lie open to many Dangers , therefore he watches over them . He is always awake , he that keeps Israel , neither slumbereth nor sleepeth ; He will not suffer thy Foot to be removed : he that keepeth thee will not slumber . Behold , he that keepeth Israel , shall neither slumber nor sleep . The Lord is thy Keeper , thy Shade upon thy right Hand . The Sheep of Christ are in danger by Sin , by Satan , by Temptation , by Wolves , by a deceitful Heart , by inward Corruption , by false and self-seeking Teachers , whose Design is to make a Prey of his Flock ; therefore he watches them like a Vineyard of red Wine : I the Lord do keep it , I will water it every moment ; lest any hurt it , I will keep it Night and Day . I will , as if he should say , protect my Church , my Vineyard , my Flock , from all Assaults of its Enemies ; neither Men , nor Devils shall spoil , ruin , or hurt my People . And that he may secure his Flock , 1. He discovers by his Word , the Subtilty , Craft and Devices of their Enemies , and their Danger thereby . 2. By his Spirit also , through its quickning Operations , he awakens them when their Enemies are upon them ; and that shews he is a watchful and a wakeful Shepherd . 3. He also by his Providences shews he is awake , and strives to awaken his People also . And this he doth several manner of ways . 1. By Wars , Perplexities , and Distress of Nations . 2. By Famine and Pestilence . 3. By strange Signs , Prodigies , and fearful Earthquakes in divers Places . 4. By the awakning Providence of sudden and unusual Deaths , snatching away one Man here , and another there , to keep the rest awake . 5. By letting out Symptoms of his Displeasure , by distressing the Consciences of some , by fearful Horror and Desperation ; as in Spira and Child's Cases ; to awaken others , and to deter them from like Evils . 6. He also imploys his Ministers to rouse them up ; they , as his Substitutes , are made Watchmen , to give his People , his Saints , his Flock , warning of approaching Dangers . 2 dly . Christ knows that his Flock is not only subject to sleep , but also to go astray , and therefore he watcheth over them . 1. Because he sees our Enemies watch against us to ensnare , to catch , and to ruin us ; Deliver thy self as a Roe from the Hand of the Hunter , and as a Bird from the Hand of the Fowler . Satan is a subtil Fowler , a crafty Enemy ; and is also clothed with great Power . He is compared to a Serpent , to shew his Subtilty ; and to a Lion , which denotes his Strength and devouring Nature . 2. Jesus Christ watches his Sheep , that he may give them those Mercies they need in the proper season of them : He knows when and how to give us that Good he himself hath promised . Sometimes he watches over his People , to chasten , to afflict and punish them with the Rod , when he sees there is need of it : He lets out his Dog , ( as I may so say , like as a Shepherd doth upon unruly Sheep ) when his Calls will not do , will not reclaim them and reduce them to an orderly and diligent walk . But then at another time , he watches over them , to bestow his Favours and Blessing upon them : And it shall come to pass , that like as I have watched over them , to pluck up , and to break down , and to overthrow , and to destroy , and to afflict ; so will I watch over them , to build , and to plant , saith the Lord. Though there is no Change in God , but he doth all things according to the Counsel of his own Will and Eternal Purpose , yet there is a Change of his providential Dispensations . God here speaks after the manner of Men ; and as he is diligent to afflict for Disobedience , so he is likewise as diligent upon a Reformation , to distribute his Blessings , when he sees it will make for his Glory and his Peoples Good. Seventhly , and lastly , Christ is a living Shepherd . Other Shepherds die and leave their Sheep , and know not what Evil may befal them after their departure : But Jesus Christ never dies ; I am he that was dead , and am alive ; and behold , I live for evermore . He ever lives to feed , to heal , guide , protect , and save his People ; He ever lives to make Intercession for us . In this doth the Safety , Happiness and Comfort of Believers lie : Christ is always the same , he changes not ; and is such a Shepherd , that his Sheep cannot lose ; Death hath no more power over him , Death cannot deprive them of this Shepherd . 1. O happy Saints , blessed Sheep : O love your Shepherd , trust in your Shepherd ; say with David , The Lord is my Shepherd , I shall not want . 2. Be ruled , led and guided by your Shepherd ; and be content with that Pasture into which he hath put you , and with such Commons he is pleased to afford you . 3. How doth this reprehend such who repine , murmur , and are carried away with slavish and distrustful Fear ? O what a shame is it to be afraid , when you have such a Friend , such a Keeper , such a Shepherd to protect , feed , and keep you ? But to proceed . Secondly , What Pastures doth Christ feed his Sheep in ? What or which are his Pastures ? First . I answer ; His Word , this is one of his Pastures , and a fat one it is , yea , a most choice and rich Pasture ; here is precious feeding : Some ( like David ) can relish God's Word , and find it sweeter than Honey ; How sweet are thy Words unto my taste ! yea , sweeter than Honey to my Mouth . The Study , Meditation , and Obedience of God's Word , yields more Satisfaction , Joy and Delight , than any worldly Men find in their earthly Profits or sensual Pleasures . If you cannot find it thus , it is because you have lost your spiritual Appetites , you do not hunger after heavenly Food , nor see the Worth nor Want of it : Thy Words ( saith Jeremiah ) were found , and I did eat them ; and thy Word was unto me the joy and rejoicing of my Heart . Beloved , there is a two-fold tasting of the Word . ( 1. ) Some taste it , but digest it not ; they have an Apprehension , and bear Reception of it , and no more : The news of a Saviour , and deliverance from Wrath , seems desirable to them ; they like the Promises of the Word , and flatter themselves with a false Hope of Pardon , by giving a bare Credit to the Truth of the Gospel in the declaration of it . ( 2. ) But there is a farther and better tasting than this ; a tasting by a special Application , and a saving relishing of the Word of God ; and not the promissory Part only , but the preceptory Part thereof also : These like and love the Word , because of the Purity of it . Others have a common , but not a special Faith ; the Jews seemed to rejoice in John's Doctrine , but did not receive it into their Understanding , and sincerely subject to the Life and Power of it . ( 1. ) The Word of God feeds the Souls of Believers with saving Knowledg , the Doctrine of Free Grace , of Justification , Adoption , Pardon of Sin , and free access to the Father , which shews it to be a sat and blessed Pasture ; and thus it feeds their Understanding . ( 2. ) It feeds and raises their Affections also in Love to Christ , and desire after him , to hear what God is to them , and Christ is to them ; what a Covenant is made with Christ for them , what Promises are made to them , what Love the Lord Jesus hath to them , and what Grace is purchased , laid , and treasured up in Christ for them ; what Care he hath of them , and what Glory he hath prepared for them . ( 3. ) They receive the Word they assent to the Truth of it and f●el a so the Power thereof inclining , bowing and subjecting their Wills to a holy , ready , and hearty Consent thereunto , in a way of universal Obedience to what is required of them . ( 4. ) It feeds their Faith also , and every Grace of the Spirit in their Souls ; it increases their Faith in Christ , and their Love to Christ , whilst they meditate thereon , and believe with an unfeigned Faith the Veracity of God's Word , and apply the Promises and Blessings thereof , which are purchased by Jesus Christ now , is to eat and digest the Word . Secondly . The Ordinances of Christ may be said to be another Pasture where his Sheep do feed . The Spouse no doubt enquired after this Pasture ; Tell me , O thou whom my Soul loveth , where thou feedest , &c. where thy Holy Ordinances are truly administred . 1. The Ordinance of Preaching , or Administration of the Gospel , is a rich Pasture , especially when it is preached powerfully by the Influence and Demonstration of the Spirit ; the opening and explaining the Word of the Gospel , is like the opening the Pasture-Gate , and so letting the Sheep into it . Did not our Hearts burn within us , while he talked with us , and opened the Scriptures ? 'T is like the opening of the Box of precious Ointment , causing a sweet Perfume in the Soul , like as Mary's did in the House . The Work of the Ministry is to open the Scripture ; Vnderstandest thou what thou readest ? saith Philip. The Eunuch answered , How can I , unless some Man should guide me ? He might have added , some skilful Man. Alas , some are unlearned , unexperienced and ignorant Preachers , they know not the Lord themselves , they never learned of the Father , but want the Teachings of the Holy Spirit : They understand not the Scripture , the Holy Bible is a sealed Book to them , notwithstanding all their Humane Literature and Knowledg of the Tongues , with their Arts and Sciences . The preaching the Gospel , is the feeding of the Soul. But O what care should be taken , that nothing is delivered by the Preacher but sound Doctrine ; not to feed the People with airy and empty Notions , corrupt and poisonous Doctrine ; for that is to destroy the Sheep , especially such that are weak in Knowledg , and cannot quickly discern Truth from Error . They are not to feed the Flock with Humane Traditions , nor with their own Dreams . Simon , Son of Jonas , lovest thou me ? Feed my Sheep : Not with good Doctrine only , but good Discipline also , and with an holy and good Example : Good Government is precious Food to the Sheep and Lambs of Jesus Christ . 2. The Holy Ordinances of Baptism , and the Lord's Supper , is another part of this blessed Pasture : And such are ill Sheep that will not feed where the Shepherd willeth them , or like not a Pasture of his chusing . With what gladness did those Saints at Jerusalem , when they received the Word , yield themselves up to Holy Baptism ? The Eunuch also found that Ordinance ( he meeting with Christ in it ) very sweet ; and therefore when baptized , he went away rejoicing . The Mystery of the Gospel is preached or held forth in a lively Figure in Baptism to the very sight of the natural Eye ; which being understood , conveys much Light and Knowledg to the Understanding . It shews that Christ was dead , buried , and rose again for our Justification . 1 st , " Baptism ( saith the Learned Tilenus ) is the first Sacrament of the New Testament , instituted by Christ ; in which there is an exact Analogy between the Sign and the Thing signified . The outward Rite in Baptism is threefold . " " 1. Immersion into the Water . " 2. Abiding under the Water . " 3. A Resurrection out of the Water . " The Form of Baptism , ( saith he ) to wit , External and Essential , is no other than the Analogical Proportion which the Sign keeps with the Thing signified thereby . The plunging into the Water , ( saith he ) holds forth to us that horrible Gulph of Divine Justice , in which Christ for our sakes , for a while was in a manner swallowed up : abiding under the Water , ( how little time soever ) denotes his descent into * Hell , even the deepest of Lifelessness : and lying in the sealed or guarded Sepulchre , he was accounted as one dead . Rising out of the Water , holds forth to us in a lively Similitude , that Conquest which this dead Man got over Death . " And ( saith the same worthy Author ) so dipping into the Water , in a most lively " Similitude , sets forth the Mortification of the old Man ; and rising out of the Water , the Vivification of the new Man ; it being meet that we , being baptized into his Death , and buried with him , should rise also with him , and go on in a new Life . " The Apostle clearly confirms the same great Truths ; Know ye not , that so many of us as were baptized into Jesus Christ , were baptized into his Death ? Therefore we are buried with him by Baptism into Death , that like as Christ was raised up from the Dead by the Glory of the Father ; even so we also should walk in newness of Life . We have Fellowship with Christ in his Death in Baptism , or the Efficacy of his Death evidenced to us , as the outward Symbol of it is held forth in the external Administration of it : For as Christ died for Sin , so we are hereby obliged to die to Sin ; and as he rose again from the Dead , so we ought ( as we covenant in this Ordinance ) to walk in newness of Life . Dr. Cave saith , " In Immerging there are in a manner three-fold Acts , The putting the Person into the Water , his abiding under the Water , and his rising up again ; thereby representing Christ's Death , Burial , and Resurrection ; and our Conformity thereunto in our dying to Sin , and the destruction of its Power , and our resurrection to a new course of Life . " O learn what your Baptism holds forth , and what you are taught thereby , and promised therein , and live accordingly . Brethren , you will find blessed Food in this Ordinance for your Souls ; and if you experience the Things signified thereby , happy are you ; if not , in vain were you baptized . 2 dly , What sweet Food , or how good a Pasture is the Ordinance of the Lord's Supper , to a hungry Soul who longs after the Bread of Life , and Communion with Christ . A Crucified Christ is the Bread of Life ; and by Faith in this Ordinance we feed on this Bread ; it feeds and strengthens our Faith , and also our Love to the Lord Jesus : Who can forbear to love that Christ , who poured forth his precious Blood for us ? He was made a Curse for us , by hanging on the Tree , and bearing our Sins . When you take this Bread , and this Cup , you declare you take and accept of Christ as the only Food of your Souls ; and that way of Salvation God hath been graciously pleased to find out : and when you eat the Bread , and drink of the Cup , you shew that you feed alone upon him , and that he is your Saviour . Indeed , Christ doth in effect say to you , Soul , take all this , in token that I have satisfied the Justice of God for thy Sins , I have made thy Peace ; take this Bread , and this Cup as a Pledg of it , and of my Eternal Love to thee , and as a Token that all thy Sins are forgiven , and that thou art mine also . ( 1. ) By this Ordinance we learn , and clearly see , the horible Evil of Sin , the cursed Nature of Sin , in that nothing could atone for it , nor satisfy the Law and Justice of God , but the precious Blood of the Son of God himself . ( 2. ) Here likewise we see that infinite Love of the Father , in giving of Christ to die for us ; He spared not his own Son , but delivered him up for us all . ( 3 ) Here also we perceive the wonderful Love of Jesus Christ , who willingly laid down his Life for us . ( 4. ) Moreover , here we see how we come to be saved , or the Way of Life ; and that it is only by a Sacrifice , and that by the Sacrifice of Christ himself alone . ( 5. ) Here we see our near Union with Christ , and blessed Union one with another , as the Bread and Wine is turned into Nourishment ; the first is held forth : and as many Corns of Wheat do make one Loas , so we being many Members , are but one Body ; and therein the latter Union is held forth also , I mean , our Union one with another . Thirdly . The Ordinance of Prayer , is also as a Pasture for Christ's Sheep to feed in . If we pray in Faith , we receive what we desire and stand in need of : That Soul that goes to God in Christ's Name believingly , never comes away empty handed . We have not , because we ask not ; or else ask amiss , that we may consume it on our Lusts , to please the Flesh , and gratify our Carnal Appetites , and so an evil End spoils good Means : So long ( said a good Woman in distress ) as I have a praying Heart , God will have a helping Hand . It argues we have not hungry Souls , if we have not praying Souls . You may as well live without eating , as spiritually live without praying ; and as it is a sign you are not well when you cannot eat , so it is a sign your Souls are not well when you cannot pray : And as it is a sign the Body is faint , when the Breath is short , or breaths not freely so it is a sign of a faint and languishing Christian , when his Prayers are short , or prays not freely . He that believes savingly , will pray servently . He that thrives not in this Pasture , will thrive in none . As be cannot live naturally that breaths not , no more can that Soul live spiritually that prays not . He that casts off Prayer , casts off God. No wonder God withholds Mercies from us , when we restrain Prayer from him . Pure Prayer is only pleasing to a pure God : our Prayers must be directed to the right Object ; O thou that hearest Prayer , to thee shall all Men come . We must always direct our Prayers to God , but must not forget to come unto him by Jesus Christ ; and we must see to the Matter of it , as well as the Object : If we ask not that which is lawful , our Prayers must needs be unlawful ; as it is a Sin to do any thing God commands not , so it is a Sin to ask any thing God allows not . We must also be right in the Manner , as well as in the Matter of our Prayer : When our Spirit prays not , our Hand receives not . And we must , if we would thrive in this Pasture , also see that our End be right : Our great End should be , that our Prayer may be accepted , and God may be glorified . The first thing we should ask in Prayer is , that the Name of God may be hallowed . O Soul , haste into this Pasture : Whatsoever ye ask , saith Christ , in my Name , I will do it , that the Father may be glorified . To pray in Christ's Name , 1. Is to know we come to have this Privilege to draw near to God , only by Christ , i. e. through the Vail , that is to say , his Flesh ; he hath purchased us this Liberty . 2. 'T is to pray in his Strength , i. e. by the Spirit , which he hath procured for us , and given to us . 3. 'T is to pray in the Virtue of Christ's Mediation : Whatsoever we ask on Earth , Christ obtains for us in Heaven . 4. To ask in Christ's Name , is to ask for his Sake , for his Worthiness : 'T is not what our Deservings are , but what Christ's Merits are . Fourthly . The Promises of God are another Pasture , where the Sheep of Christ do daily feed . The Promises of God are of a Soul-fastening , and Soul-strengthning Nature : But there is no feeding here , without believing . A Sheep may as well feed on Grass , without Teeth , as a Christian can feed on the Promises without Faith. The Reason why the Soul cannot get into this rich Common , or rather fat Medow , is , because he cannot get over the Slough of Unbelief . Man lives not by Bread alone , but by every Word that proceeds out of the Mouth of God. He can feed his People , and support them by a Word of Promise , when their Bread faileth : Nor must we take unlawful Means to supply our Necessities , nor distrust the Care and Providence of God , tho we do not see which way we shall subsist : Trust in the Lord , and do good , so thou shalt dwell in the Land , and verily thou shalt be fed . We must depend upon the Providence and Promise of God , for Supplies both of Body and Soul : The young Lions lack , and suffer Hunger ; yet they that seek the Lord shall not want any good thing . We must let God judg and chuse for us ; 't is better for us sometimes to want , than to abound : There are Promises ( as I have sometimes shewed you ) that answer every Condition we can be in . Fifthly . The Providences of God , and the Saints Experience , are another Pasture for Christ's Sheep . How oft have they been fed this way ? I have been young , and now am old ; yet have I not seen the Righteous forsaken , nor his Seed begging Bread. This was more especially David's Experience , and under that Dispensation , when the Promises of God were of temporal Blessings ; ours under the Gospel are better : Or else take it thus , Not begging in vain . If they are such Children that walk in the Steps of their godly Parents , or not so begging as to be forsaken , it cannot intend any kind of asking , or begging ; for David himself desired and received Relief from others . Nothing doth more clearly relieve and feed our Souls under Trouble and Distress , than those Experiences we have formerly had of God's special Providence and Goodness to us , or how he helped his People in their Extremities in the days of old . O my God , my Soul is cast down within me ; therefore I will remember thee from the Land of Jordan , and of the Hermonites , from the Hill Mizar . He would call to mind how God had helped him formerly , when pursued by Saul , or distressed by Absalom ; and the way his drooping Spirits were revived . He that delivered me ( saith he ) from the Paw of the Bear , and Paw of the Lion , will deliver me from this uncircumcised Philistine . All Power is given into Christ's Hand , he is the great disposer of all things ; therefore be sure he will order every thing for the Good of his Church . If not a Hair of our Heads shall fall without the Providence of God , we may conclude he will be concerned for us in greater Matters : And if he provide for Sparrows , he will provide and take care of his own Children . The Covenant of Grace , the Love of Christ , and that Relation we stand in to him , must needs give us ground to believe he will , in his most wise Providence , order all things for our Good , besides the express Promises he hath made upon that Account . Doth he hold us in his Hand , carry us in his Bosom , nay , engrave us on his Heart , and will he forsake us ? O this cannot be . Hath he took the Charge of his Sheep , and will he leave them to Lions , or Wolves , to be torn to pieces ? Or shall Sin or the Devil pull Limb from Limb , and he look on ? But I must not further enlarge here . Quest . What is the Nature of that Food which Jesus Christ feeds his Sheep with ? 1. I answer in the Negative ; It is not surfeiting Food : some Pastures are naught , they will rot the Sheep ; but Christ feeds not his People in such Pastures . 2. 'T is not forbidden Food ; he hath prohibited us to follow a Multitude to do Evil , to walk in the Way of the Heathen , or after the Course of this World , or according to the former Lusts in our Ignorance , and not to touch , taste , nor handle of the Traditions and Doctrines of Men ; but he allows us his own Word and Ordinances . 1. 'T is costly Food , Pastures that were purchased by our Shepherd at a dear Price . 2. 'T is sweet and pleasant Food ; More to be desired than Gold ; yea , than much fine Gold : sweeter also than Honey , or the Honey-comb . 3. 'T is Soul-satisfying Food ; he satisfies every hungry Soul : I will abundantly bless her Provision , and satisfy her Poor with Bread. Wicked Men eat that which satisfies not : what is all the Trash of this World , but meer Husks , Ashes , and Gravel-stones ? 4. 'T is strengthning Food ; it strengthens the Soul , and strengthens the Graces of the Spirit in the Soul. 5. 'T is chearing , comforting , and reviving Food , as I might shew you , but must not enlarge . 6. 'T is living Food , 't is Bread of Life ; such who feed on it shall never die : it gives Life , and it continues and encreases Life , and will feed the Soul up unto everlasting Life . 7. It is Soul-fatning Food : Eat you that which is good , and let your Soul delight it self in fatness . O this Food , these Gospel-Pastures fatten the Soul , when they meet with God , enjoy God in his Ordinances ; when they have Communion with him , and when they find their Sins and Corruptions wither and die , and Grace grow and flourish in their Souls ' when they thrive in Holiness , in Faith , Love , Patience , and Humility , &c. Quest . What is Christ's Fold ? Answ . He hath a twofold Fold . 1. His Church is his Fold ; Christ built it himself , and it is a Fold the Enemy cannot destroy , he hath set it upon a Rock . 2. Heaven is Christ's Fold . Quest . What is the Fence of Christ's Fold ( or Church ) here on Earth ? Answ . I answer , It is threefold . 1. The Fence may be said to be , that Holy and Primitive Constitution , Order and Ordinances which Christ hath appointed . 2. That Sacred Covenant Believers enter into , when they are admitted Members . 3. The Holy Discipline , Order and Government Christ hath ordained and left in the Gospel . APPLICATION . We infer from hence , that Believers are in a most happy Condition , they having such a Shepherd and such Pastures to feed in . Which will further appear , if we consider these things following . 1. They are Pastures that will feed Multitudes ; nay , they cannot be over-stock'd , Christ's Pastures cannot be eaten up . 2. Christ's Pastures are always Good , always Rich , as good in Winter as Summer ; and so are not other Pastures . 3. So well fenced about , that the Walls cannot by Men nor Devils be broken down . God secures his People and Gospel by his own Almighty Power and Providence ; he is a Wall of Fire round about : besides , his Angels encamp about them that fear him also . 4. Christ's Pastures have most precious Water in them ; There is a River that makes glad the City of God , &c. He feeds me in green Pastures , and leads me besides the still Waters . The Holy Spirit , and Graces of the Spirit , may be here intended . 1. Water hath a cooling Nature , it allays Thirst ; so these Waters cool the Fire of Lust , and every evil Passion , and allay that inordinate Thirst after the things of this World. 2. Some Waters are of a purging Quality ; these Waters also purge the Soul of all evil and nauseous Humours . 3. Water makes fruitful ; it makes Pastures fruitful , and the Sheep also : So these Sacred Waters make the Word and Ordinances fruitful , and the Saints fruitful likewise . 4. Waters soften ; so these Waters soften the Heart and make it tender . 5. Waters have a cleansing Virtue : So have these Divine Waters ; the Spirit , and Graces of the Spirit , cleanse the Soul of all Filth and Pollution of Flesh and Spirit . 6. Water hath a healing Property : The Spiritual Waters heal , they are beyond all Waters , exceed all Waters . For , 1. These Waters never fail ; other Waters may be dried up . He that drinks of the Water I shall give him , shall never thirst ; but the Waters that I shall give him , shall be in him a Well of living Water , springing up unto Everlasting Life . 2. These are Waters of Life ; he that receives the Holy Spirit , shall live for ever . 3. These are still Waters , not rough boisterous Streams ; they may be called still Waters in respect of their Effects . 1. They will keep such that drink of them , in God's Bounds , and cause them to rest in quiet where he hath placed them . 2. They make a still and quiet Soul , a still and quiet Family , a still and quiet Church , when all drink of these Waters ; nay , a still and quiet Nation : they allay all Feuds and undue Heats among Christians that partake of them . These Waters quiet the Conscience under the Accusations of the Law ; quiet the Conscience under Satan's Temptations . Thou art a Sinner , saith Satan , and thy Sins are committed with great Aggravations ; thou deservest Wrath , and Divine Vengeance : But no sooner doth the Soul drink of these Waters , but it is quieted ; the Spirit by Faith shews the dejected Person that Christ hath born the Wrath of God , and reconciled him to the Father . 3. They quiet Believers under Affliction , in Times of Want and Poverty , and under National Fears and Disquietments . And , 4. In a Time of Sickness , and at the Hour of Death . 1. By evidencing to the Soul , that the Covenant is well-ordered in all things , and sure . 2. That the Promises of God are firm , and cannot be broken . 3. That the Love of God is Everlasting , and nothing can separate them from it . 4. That the Faithfulness of God , and his Almighty Power , is engaged to preserve them , and keep them unto Salvation . 1. Exhortation . If Christ feeds us in such Pastures , and gives us such Waters , labour , O ye Saints , to be thankful . What Praise doth this call for ! even holy and thankful Lips and Lives . 2. Labour to glorify this God , this Saviour ; strive to bring forth Fruit to him : Herein , saith Christ , is my Father glorified , that you bring forth much Fruit , so shall you be my Disciples . 3. Take heed you do not straggle from the Fold of Christ , or refuse the Conduct and Guidance of your Blessed Shepherd . 4. Terror . Wo to them that do annoy , disturb or disquiet Christ's Flock , Christ's Sheep ; or any manner of way seek to scatter or divide them , so that they cannot comfortably feed and lie down together . 5. Sinners , will you not enquire where Christ feeds ? Remember his Direction ; Go forth by the Footsteps of the Flock . 6. What comfort is here for you that are the Sheep and Lambs of Christ ! How safe are you in the Hand of such a Shepherd ! So much at this Time , and for the first part of my Text , viz. the 27 th Verse . JOHN X. 28. And I give unto them Eternal Life , and they shall never perish , neither shall any pluck them out of my Hand . I Closed with the 27 th Verse the last Day ; and shall now come to the great Subject , which at first I told you I should ( God assisting ) endeavour to demonstrate and fully prove : Namely , The final Perseverance of the Saints of God , or Sheep of Jesus Christ . But that we may the more orderly proceed , we shall first consider again the Parts of our Text. 1. You have an Account of a Gift given , which is expressed , Life . 2. The Nature of that Life explained , Eternal Life . 3. The Donor , or whose Gift it is , viz. Jesus Christ's . 4. To whom the Gift is given , namely , to his Sheep . 5. The Certainty of their possession of it , They shall never perish , neither shall any Man pluck them out of my Hand . Some read it , neither shall any ; and from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it may be better so rendred , viz. [ any ] ; that is , any Enemy , neither Sin nor World , Men nor Devils , Things present nor Things to come ; let all Enemies do what they can , I have them in my Hand , in my Power , in my keeping ; as if our Blessed Lord should say , And I will hold them fast , and they shall be preserved through Faith by my Power , and the Power of my Father who gave them me , unto Everlasting Life , and perish they shall not . 1. I give them Eternal Life : I now give it to them in the Seed thereof . Those that Christ gives saving Grace unto , he gives Eternal Life unto . I give them the promise of it , and when they die , they shall have the actual possession thereof . 2. They shall never perish , that is , eternally perish ; they shall not die the second Death , or be cast into the Lake that burns with Fire and Brimstone . They shall not come into Condemnation , or be eternally damned , as all Unbelievers shall be . 3. Neither shall any pluck them out of my Hand : No doubt by the Hand of Christ , is meant his Power , his Protection ; the Lord's Hand is not shortned that it cannot save ; he is able to save , it is in his Power to save . They were delivered into Christ's Hand by that Holy Covenant or Compact made with the Father before the World began . And when they believe , ( or by that Grace which he infuses into them ) he then takes actual and fast hold of them ; and there he will keep them , and never let his hold go . They come therefore into Christ's Hand , upon the same Considerations by which they came to be his Sheep ; which ( as I have already opened ) was seven manner of ways , viz. 1. By Election . 2. By that holy Covenant or Compact made between the Father and the Son. 3. By the Father's free Donation they were given into his Hand , delivered to him by the Father . 4. By Purchase he bought them , and so they came into his Hand . 5. By Regeneration or Transformation he hath wrought his Image upon them , and so brought them into his Hand . 6. By Conquest , he fought for them , and conquered their Enemies , and subdued their own filthy and rebellious Hearts , and so they came into his Hand . 7. They by a holy Resignation of themselves , ( as being overcome by his Divine Grace ) yielded themselves up into his Hands . So that he hath a sevenfold hold of them . Secondly , Their being in Christ's Hand , denotes 1. His personal possession of them , he being now entered upon the actual Administration of his Pastoral Office. 2. It denotes the present actual Charge he hath taken of them , he having gathered and brought them home to his own Fold , and put them into his own Pasture . 3. It denotes also their great Safety and blessed Security , he being , as Mediator , every way invested , qualified , and endowed with Power and Authority to keep them ; having received all Grace , yea , the Fulness of Grace from the Father , as well as an express Command to supply all their Wants and Necessities , to subdue all their Enemies , and to preserve them unto Eternal Life . So much shall serve us to the Explanation of the Terms of our Text. I shall only observe three Propositions from hence . Doct. 1. Everlasting Life is a free Gift , or Salvation is wholly by Grace ; it is only of God , and the Gift of Jesus Christ . Doct. 2. The Saints of God are committed into the Hand of Christ , he hath the Care and Charge of them . Doct. 3. All the Saints , all Believers , or Sheep and Lambs of Jesus Christ , have Everlasting Life given to them ; and they shall , every Soul of them , be saved , and none of them so fall away as eternally to perish . I shall speak to the first and last of these Propositions , in which the Second will be comprehended . In opening the first , I shall , 1. Shew what is meant by Eternal Life . 2. Shew how it appears that Salvation is a free Gift , or wholly by Grace . 3. Shew why Salvation , or Everlasting Life , is a free Gift , or by Grace only . 4. Shew why Christ doth , and will give Eternal Life unto his Sheep . 5. And lastly , I shall briefly apply it . 1. Quest . What is meant by Eternal Life ? Answ . There is a three-fold Life of Man. 1. The Life of the Body , which is a natural Life , or the Life of Nature : In him we live , move , and have our Being . Neither count I my Life dear to me , so that I might finish my Course with Joy. He giveth to all Life , &c. All have this Life ; Sinners as well as Saints have a natural Life . 2. There is a Spiritual Life , which is the Life of the Soul , the Life of a Saint , or of the New Creature ; this is the Life of Grace . I am crucified with Christ . Nevertheless I live , yet not I , but Christ liveth in me ; and the Life which I now live in the Flesh , I live by the Faith of the Son of God , &c. The Dead shall hear the Voice of the Son of God ; and they that hear , shall live ; that is , their Souls shall live , or be quickned and raised to a State of spiritual Life . 3. Eternal Life , that is properly the Life of Glory , or the Life of the other World , that Life which the glorified Saints possess above : The Wages of Sin is Death ; but the Gift of God is Eternal Life through Jesus Christ our Lord. Object . But Christ says , I give them Eternal Life ; He speaks in the Present Tense . Answ . 1. I answer ; you heard before that true and saving Grace is the Seed of Eternal Life , or the Seed of Glory to come , as Glory is the Harvest of Grace . 2. Spiritual Life is the earnest of Eternal Life . Now every Believer hath received the Spirit , which is the Earnest of their Eternal Inheritance : And thus they have it , as a Man that purchases an Inheritance , he gives Earnest for it ; and no sooner that is done , but he cries , such a House , or such Land , is mine ; 't is his by virtue of the Earnest given , though he hath not yet the actual possession of it : so it is here . 3. Christ gives his Saints Eternal Life . Now because he gives them a sure Title to it , he makes them a Deed of Gift of it ; or seals unto them a Right , and legal Conveyance of it , as firm as the Law and Ordinance of Heaven . Now when a Person hath a true Right and Title , or Deed of Gift , made and sealed to him of such or such an Estate , he may say he has the Estate , 't is his own . And thus Believers have Everlasting Life , or the Eternal Inheritance , i. e. they have a true Right and Title of it sealed to them here by the Holy Spirit : After that ye believed , you were sealed with the Spirit of Promise , which is the Earnest of the Saints Inheritance , &c. Faith is the Evidence of things not seen . 4. The Spirit of God , who is that Principle of Divine Life in the Soul of Believers , is Eternal . Christ is in us ; every Believer hath Christ in possession , and Christ is Eternal Life ; and therefore he that hath the Son , hath Everlasting Life : These things have I written unto you that believe on the Name of the Son of God , that ye may know you have Eternal Life , &c. Jesus Christ being in us here , is more to us than the Hope of Glory , for he is Eternal Life * ; and the Soul of a Child of God , shall never lose nor be dispossessed of Christ , no not by Death it self , therefore may be said to have Eternal Life . They have Eternal Life abiding in them , because they have the Spirit abiding in them ; But the Water that I shall give him , shall be in him a Well of living Water , springing up unto Everlasting Life . Query . Methinks I hear some doubting Soul say , O that I could but experience this Spiritual Life to be in me ! How may I know I am made alive , and have Eternal Life given to me ? 1. In answer to such it is necessary to consider , that all Adam's Posterity by Nature are spiritually dead in Sin , or under a Privation of the Life of God , until spiritually quickned and made alive by Jesus Christ . 2. Now as natural Death is made use of by the Spirit of God , to shew what spiritual Death is ; so also natural Life is tropically made use of , to demonstrate and discover spiritual Life . A Man naturally dead , 1. Is cold ; all Heat is gone , if long dead . So all unregenerate Persons are spiritually Cold , or without any Divine Heat or Warmth in their Spirits ; that Principle of internal Life Man had before he fell , being lost and gone , he is cold as a Stone God ward , or in a spiritual Sense . 2. A Man naturally dead cannot move , all power of Motion and Activity , or all vital Actings are gone also . So in Men spiritually dead , there is a Disability or Impotency unto all spiritual things to be performed in a spiritual manner ; they can perform or act spiritually no Act of Life , or do any thing that is absolutely accepted of him : The carnal Mind is Enmity against God ; it is not subject to the Law of God , neither indeed can be . — So then they that are in the Flesh cannot please God. 3. A Man naturally dead cannot breath nor speak , no more can carnal Men : Men spiritually dead breath forth their Desires in Prayer to God , they have no Tongue to speak for God , or to pray to God acceptably ; all they do is dead Service , all their Prayers and Works , are dead Prayers , dead Works , because performed from Persons spiritually dead , and not from a Principle of Divine Life . 4. A dead Man can't feel , see , nor hear : No more can such who are dead in Sin , they cannot feel spiritually , they have a heavy Burden , a mighty Weight of Sin , Guilt and Wrath lying upon them , but feel it not : They are grievously wounded , but feel no pain , do not cry out ; think they are well , and all nothing : They cannot see spiritual Objects , nor spiritual Things . These Dead see not Jesus Christ , see not his Beauty , his Glory ; neither the Want of him , nor the Worth of him ; the Eye of their Understanding is darkned , they have no Faith , which is the Eye of the new Creature : Nor can they hear in a spiritual Sense , until , like dead Lazarus , they hear Christ's voice by his Spirit , and are made alive . 5. The Beauty of the Dead is gone , Death is gastly ; so is the spiritual Beauty of the Soul gone , of those who lie dead in Sin and Trespasses . 6. The Bodies of those who are naturally dead , are fit for nothing , they soon stink , and therefore must be buried and put under the Ground , being loathsom , &c. So ungodly Persons who are spiritually dead , are loathsom in God's sight , as filthy Carion , or a stinking Sepulchre is in ours , and are fit for nothing but to cast into Hell , as abominable and hateful to the Holy Jehovah . 1. By these things therefore you may know , whether you are spiritually alive , or not ; for if so , you are quickned and made alive by the Operations of the Spirit , and there is a Principle of Divine Life infused into your Souls : So that from a holy and new Nature , you can and do breath forth your Desires freely and frequently to God , and see the excellency of spiritual Objects and Things ; Christ is must precious and lovely in your sight : Your Eyes see , and your Ears hear , and you have spiritual feeling , and you can and do act and move ; that is , believe , repent , and obey God , with great Activity , and a strong Propensity , or gracious Inclinations of Heart : There is also much of the Beauty of Holiness shining forth in your Lives . 2. This also by the way may serve to detect that Doctrine some , nay too many maintain , of the Power of the Creature : Alas , alas , what can the Dead do ! For evident it is , that those who are thus dead , have no Principle or first Power of living unto God , or to perform any Duty to be accepted of him : It is with them , as to all Acts and Ends of spiritual Life , as with the Body , as to the Acts and Ends of natural Life , when the Soul is departed from it ; or else God would never say they are dead , call them dead . Does God make use of an improper Metaphor ? Dare they affirm that ? It must be so , if Man naturally be not dead , but wounded , in a spiritual Sense only . True , a wicked Man is naturally alive , and his Soul is in his Body , and he is endowed with Vnderstanding , Will and Affection , and may perform many Duties God requires of him : But what of this ? for in spiritual Life the Holy Ghost is unto the Soul , what the Soul is unto the Body , in respect of natural Life , namely , the quickning Principle . And ( as a Learned Author well observes ) to deny such a quickning Principle of spiritual Life , superadded unto us by the Grace of Christ , distinct and separate from the natural Faculties of the Soul , is upon the Matter to renounce the whole Gospel : It is all one as to deny that Adam was created in the Image of God , which he lost , and that we are renewed unto the Image of God by Jesus Christ . 2 dly . They may also as well assert , Man hath a creating Power ; for Regeneration is called the New Creature , which is created in us after the Image of God , according to his own glorious Power . 3 dly . Therefore whatsoever Sinners act in spiritual Things , by their Understanding , Will or Affections , that are not renewed , they do it naturally , and not spiritually , and are therefore called dead Works . We may also from hence infer , what a mighty Blessing and Favour it is to be made spiritually alive . How should such admire God , and his Free Grace in Jesus Christ ; for as they have an internal holy Life , so they shall never die , but have eternal Life ; nay , that this Eternal Life is begun in them here : I give them Eternal Life . But to proceed . Secondly . I am to shew how Salvation , or Everlasting Life is a free Gift , or by Grace only . 1. Life and Salvation is of Grace in opposition to Nature , we have it not as the Product of Nature : Which were born , not of Blood , nor of the Will of the Flesh , nor of the Will of Man , but of God. To be born , signifies to receive a Principle of Life ; and those that are the Children of God , have not that spiritual Life that is in them , from the Motions or Powers of Nature ; not from the Power of Man's Will , nor from their fleshly or natural Parts and Abilities , however improved . 2. Life and Salvation is wholly of Grace , or a free Gift , in opposition to Merit ; we cannot purchase or procure it by our Acts of Obedience : By Grace are ye saved through Faith , and that not of your selves ; it is the Gift of God : not of Works , &c. Not by Works of Righteousness which we have done , but according to his Mercy he saved us . Not the desert of our Works , let them be what they will , either before or after Grace , but from God's own sovereign Mercy and Goodness , whose Bowels yerned towards his Elect in Misery : For the VVages of Sin is Death ; but the Gift of God is Eternal Life through Jesus Christ our Lord. Death Natural , Death Spiritual , and Death Eternal , are the Wages and Desert of Sin : And who will deny a Servant his Wages ? Wicked Men are the Servants of Sin , and they shall have their Wages . But though Death is the Wages or Merit of Sin , yet Eternal Life is not the Wages of our good Works ; no , but the Gift of God , through the Righteousness of Jesus Christ : It is not by our Works , or for our Worthiness . The Apostle , as our Annotators note , varies the Phrase , on purpose to shew that Salvation is wholly of God's Grace , and not of our own Merits : 'T is of Grace , or the Gift of God through Jesus Christ , that is , through his Merits , De gratia & libero arbitrio , saith Augustine . 3. Life and Salvation is by Grace only , or the free Gift of God , in opposition to the Law : The Law could not give Life , that could not save us : For had there been a Law given that could have given Life , verily Righteousness should have been by the Law. The Law requires perfect Obedience , and lays every one under the Curse , that continues not in all things that is written therein to do them . Therefore no Life by the Law ; that being weak through the Flesh , Man could not perfectly fulfil it , and so could have no Life by it . 4. Life and Salvation is the free Gift of God , in opposition to any acceptable Service done for it , by us ; as some times great Gifts are bestowed on Persons for the sake of some small Service performed for them : But it is not so here , though Salvation be a Reward of Grace , yet it is not given for the sake of any acceptable Service done by us ; we know that a small Matter sometimes purchases that which is of great Value ; but nothing we do , or can do , can purchase Life and Salvation for our Souls . True , Eternal Life is a Purchase , it is a Reward of Merit ; but O mistake me not , it is not of our purchasing , it is no Reward for any Work done by us , but it is the Purchase of Jesus Christ , the Reward of his Work , by his fulfilling of the Righteousness of the Law for us in our Nature , in his holy and spotless Life , and by his satisfying the Justice of God for our breaking and violating of his Holy Law , which he did by the painful and cursed Death of his Cross : For what the Law could not do , in that it was weak through the Flesh , God sending his own Son in the likeness of sinful Flesh , and for Sin condemned Sin in the Flesh ; that the Righteousness of the Law might be fulfilled in us , who walk not after the Flesh , but after the Spirit . That the Righteousness of the Law might be fulfilled in us , that is , in our Head , Surety , and Representative ; for though we in our Persons were utterly unable to do it , yet Christ having done it in our Behalf , and Nature , it is accepted , as if we had done it our selves , Christ's Righteousness and Obedience being imputed to us who do believe : so that what he did and suffered , is accounted unto us as if we had done and suffered it ; yet it was Christ that purchased Life , not we ; he purchased , and we possess ; he is the Redeemer , we are the Redeemed ; he merited all , and we have all freely of Grace through his Merits , or through that Redemption that is in his Blood. 5. Life and Salvation is a free Gift , or of Grace only , doth appear yet further , because the Foundation thereof laid from before all Worlds , in God's eternal Election , was the Spring of it ; and this was alone of God's own free Grace : There is a Remnant according to the Election of Grace . And if it be of Grace , then it is no more of Works , otherwise Grace is no more Grace . But if it be of Works , then it is no more of Grace , otherwise Works are no more Works . This Opposition or Contrariety is not only between Grace and legal Works , but between Grace and all manner of Works whatsoever ; because it lies betwixt the Nature of Grace and Works , they are repugnant or contrary the one to the other , they can no more be the Causes or Motive of any one Action , than one individual thing can be White and Black in the same part , as a worthy Writer notes . Men are not elected partly of Grace and partly of Works foreseen , but wholly of Grace ; nothing but an Act of God's Sovereign Grace was the Cause and Motive of it . 6. Life and Salvation is a free Gift , or by Grace only , because the Glorious Covenant between the Father and the Son , made and entred into before the World began , was alone of God's Grace , of his infinite Grace and Favour : God was at liberty ( who foreseeing Man's Fall and horrible Transgression , he having forfeited all those Blessings bestowed originally upon him ) whether he would or would not afford him any Help or Relief , but might have justly and utterly rejected the whole Race of Mankind , as he rejected all the Angels that sinned , or kept not their first Estate . Did Man , fallen Man , deserve this Love , this Favour , who was become an Enemy to God ? Was there any thing in Man that could be a Motive to move the Almighty to enter into this Covenant , to save so vile a Creature , such a poor and despicable a Creature as Man became by his Sins , the Visage of his very Soul being now loathsom , deformed , and abominable in the sight of God , God's holy Image being utterly defaced , and all his Beauty gone , being besmeared and covered all over with noisom Filthiness and Pollution , filled with Enmity and Hatred against God ; dethroning his blessed Creator , and setting up the Devil in his Place ; subjecting himself to that implacable Enemy of his , and casting off his most holy and gracious Sovereign from whence he received his Breath and Being . Nay , and in respect of God himself , it must needs appear to be wholly of Grace ; could Redemption of Man add any thing to the essential Glory of God ? Did he stand in need of Man to make him more happy or glorious in himself , who being an independent Being , had been eternally happy in the Injoyment of himself , had Man never been made , or had he left him under Wrath and Misery ? Or was he obliged to save us , and that he might do it , to send his own Son to die , and be made a Curse for us ? Or could he not have created other Creatures to have shewed forth his glorious Perfections ? Or why might he not have sent his Son to have taken hold of the Nature of Angels to have redeemed them , ( who were his Creatures as well as fallen Man , and more glorious too than Man before they fell ) and let Man have perished for ever , and not have entred into such a Covenant of Grace with his own Son on his Behalf ? 7. Life and Salvation therefore is a free Gift ; it is wholly of Grace , because we could not have obtained it unless God sent his Son out of his own Bosom to effect it . The giving of Christ , and the Father's sending of him into the World , is nothing but an Act of his own free Grace : God so loved the World , that he gave his only begotten Son , &c. 8. Because Everlasting Life is by Christ alone , nor could we have had it , except he died : I am 〈…〉 the Truth , and the Life ; no Man can come unto the Father but by 〈…〉 is by Faith , that it might be by Grace . But after that the 〈◊〉 and Love of God our Saviour appeared : Not by Works of Righteousness that we have done , but according to his Mercy he saved us , by the washing of Regeneration , and renewing of the Holy Ghost : Which he shed on us abundantly , through Jesus Christ ; That being justified by his Grace , we should be made Heirs , according to the Hope of Eternal Life . Thus if we consider the Rise , the Spring , the Motive , and the Author of Everlasting Life , all appears fully to be of God's Grace alone ; but should we proceed a little further as to the Means and Application of the Remedy , in order to interest in this Salvation , that is all of Free Grace also . 1. We are called and quickened by God's special Grace , according to his Eternal Purpose in Jesus Christ : No Man could quicken himself . All rational Arguments , without Divine Influence , or an Almighty Power , will not bring our Souls into a State of Life . See how Paul ascribes his Conversion and special Vocation to God's Grace ; But when it pleased God who separated me from the Womb , and called me by his Grace , to reveal his Son in me , &c. Special Vocation is of God's Free Grace , who hath saved us , and called us with an Holy Calling ; not according to our Works , but according to his own Purpose and Grace which was given to us in Christ Jesus before the World begun . We are quickened , renewed , or regenerated by Grace , through the Operations of the Holy Ghost . 2. Adoption is of Grace ; Having predestinated us unto the Adoption of Children , to the Praise of the Glory of his Grace . As the Purpose was free , so is the Execution free also : That the Purpose of God , according to election might stand ; not of Works , but of him that calleth . To them gave he Power to become the Sons of God , &c. The Privilege of being Sons and Daughters of God , is freely given to us , through Jesus Christ : 'T is through Christ , for that we might become Sons he became a Servant , and died the cursed Death of the Cross for us , to redeem them that were under the Law , that we might receive the Adoption of Sons . 3. Justification is wholly of Grace : Being justified freely by his Grace , through the Redemption that is in Jesus Christ , without Works . Now to him that worketh not , but believeth on him that justifieth the Vngodly , his Faith is counted for Righteousness : 'T is not because we are righteous in our selves , therefore we are justified ; no but being justified by the Righteousness of Christ , we are declared righteous in him ; and this is wholly by God's free Grace . 4. Faith is a Grace , or a Gift freely given to all that believe : To you it is given in behalf of Christ , not only to believe on him , but to suffer for his sake . For by Grace ye are saved through Faith , and that not of your selves , it is the Gift of God. 5. Repentance is of Grace : Him hath God exalted with his right Hand , to be a Prince and a Saviour , to give repentance to Israel , &c. God in the New Covenant promises to take away the Heart of Stone , and to give a Heart of Flesh ; that is , a broken , tender , and a repenting Heart . If God peradventure will give them Repentance to the acknowledging the Truth . If God will give them a Power and an Heart to repent , it is his own free and gracious Gift to poor Sinners . 6. Forgiveness of Sin is also freely given of God ; it is of Grace , through the Redemption that is in Jesus Christ . So that it appears Eternal Life , from the first to the last , is wholly of Grace , both the Author of it , the Means of it , and the End thereof , all is of Grace : Heaven it self is the Gift of Grace ; Fear not , little Flock ; it is your Father's good Pleasure to give you the Kingdom . The Crown of Glory is the Gift of Christ : Be thou faithful unto Death , and I will give thee a Crown of Life . Take the Water of Life freely ; buy Wine and Milk , without Money , and without Price . Salvation was contrived by Infinite Grace , and all things that do concur or accompany it are freely given : Bread of Life , and Water of Life , is freely given ; A new Heart will I give them , and a new Spirit will I put into them . To you it is given to know the Mysteries of the Kingdom of Heaven , &c. Thirdly , To proceed to the Grounds of the Point , I shall give you the Reasons why Eternal Life is the Gift of Christ , or of the free Grace of God. 1. It is because Sin and Death cannot be removed out of the Way to Life , but only by Jesus Christ , and so by Grace only . The Law of God is broke , and Justice calls for Wrath and Vengeance to be executed upon the Transgressor . Justice must be satisfied , but Man cannot make a Compensation for the Violation of God's Holy Law , nor will God acquit the Sinner unless that be done ; the Law is but an Impression of God's Holy Nature , it resulted not from a bare Act of his Sovereignty , but from his Holiness and perfect Rectitude of his blessed Nature . If Man could have attained to Life by any Works of Obedience done by him , Christ died in vain ; and if it had consisted with the Wisdom and Holiness of God to have accepted of imperfect Obedience , provided it had been sincere , he could at first have given Man such a Law , and so have saved the Life of his Son. For any therefore to affirm that God accepteth sinful Man for the sake of his imperfect ( though sincere ) Obedience , it is to assert , in effect , that he accepted of some sinful and polluted Acts as a Recompence and Satisfaction for other sinful Acts and Deeds of Darkness ; for all our best Services are unclean in themselves . Paul accounted all his own Righteousness but Dung , &c. Besides , the Obedience under the Gospel which God requires , is to be performed in the highest perfection imaginable ; Be ye Perfect , as your Father in Heaven is Perfect . The Law of the Gospel is the same in Nature with the Moral Law , therefore ( if it may be called a Law ) it is a perfect Law ; we are still commanded to love the Lord our God with all our Hearts , with all our Souls , and with all our Strength ; yea , and to live and sin not . Little Children , these things write I unto you , that ye sin not . Our Faith , Love , and Patience , &c. ought to be perfect ; the Law or Commands of the Gospel know no Bounds nor Limits ; Vntil we all come in the Vnity of the Faith , and of the Knowledg of the Son of God , unto a perfect Man , unto the measure of the stature of the Fulness of Christ . It would therefore be a Work becoming the New-Lawyers to shew where the Commands lie in the Gospel , that God's Law only requires sincere Obedience unto ; the Law certainly loses no part of its Sanction by the Gospel , that is as Holy , Just and Good as ever , and a perpetual Rule of Life and Obedience : " Therefore ( as a reverend Person Notes ) either the Gospel-Law , or Law of Faith , must require Perfection of Obedience in these Duties , or some other Divine Law , or else God would become an indulger of Sin , by Law : if it be by another Law , viz. the Moral , that requires perfect Obedience , and this sincere only , then these Laws differ but in Degree , not in Specie or Kind ; because both require the same Duties or Works ; and so this Gospel-Law would be no distinct Law , but only the Measure of sincere Obedience would receive a new use ; which we own it has , to wit , to be an Index and Mark of our Justification , tho we cannot own that use of its giving Right , " &c. But to proceed , ( saith he ) " a distinct Law they must hold , or quit their Cause , or this Foundation of it ; for the Text sets the Law of Faith down as an opposite Law to that of Works , and that they hold . Then if it be a perfect Law , requiring perfect Obedience , there is no possibility of Justification in this Life . Poppius the Arminian grants the Conclusion , that our Obedience must be consummate before our Assurance ; and others distinguish between a compleat and partial Justification , the former is not , they say , until the Day of Judgment . But this is not all the Difficulty , for it 's the adding a Load to a Burden : Is this Gospel , to a Man that is unable to perform the least part of the Moral Law , to tell him , that God , or the Mediator , requires perfect Obedience to it for the future , and another too ? Or is this Gospel , to say , you shall perish eternally , and have the Fire of Hell seven times heated , if you obey not this Gospel ? It 's indeed a conditional Hell , but it is more dreadful than the Fire of Hell ; and the Condition is more impossible , because we have less power to shun this Difficulty of two perfect Laws . Mr. Bull owns no other perfect Law but this Gospel , since Man fell : but by shunning one Difficulty , he falls into two as great ; ( 1. ) Then the Moral Law is abrogated , besides the falsness of the Doctrine it self ; for it is impossible that should cease to be our Duty , to love God with all our Heart and Soul. What Advantage brings Christ's Death , to abrogate one perfect Law , and establish another ? here is little Gospel . A second Difficulty is , we must either say Christ has purchased to us Pardon for Sins against the Gospel-Law , or none at all , but that one Sin of Adam's , if the Moral Law be abrogated ; after the Fall we never sinned against any Law but the Gospel , for we were under no other Law according to him , " &c. The Sum of that I drive at is this , viz. There is a necessity we must be justified and saved by Grace only , because we cannot be saved by a Law of Obedience , but by Christ and Grace alone : If we sly not to Christ by trusting , believing , and depending on him , and the Grace of God in him , who hath satisfied the Justice and Law of God for us , and brought in Everlasting Righteousness , the Law of God will cut us down and throw us into Hell for ever . 2. It is by Grace alone that we are saved , because all boasting is excluded , and cause of boasting . And this is the Design of God in the Gospel . viz. That Man might not have whereof to glory , but in the Lord alone : Nor could this be done any other way , but by his contriving our Salvation to be wholly by his own free Grace . Where is boasting then ? it is excluded ; by what Law ? of Works ; nay , but by the Law of Faith , not of Works , lest any Man should boast . 3. It is only by Grace that we are saved , or Eternal Life is the free Gift of God , and Gift of Christ ; because he will have all the Glory of it : God will not give the Glory of our Salvation unto others . Having predestinated us to the Adoption of Children by Jesus Christ according to the good Pleasure of his Will , to the Praise of the Glory of his Grace , wherein he hath made us accepted in the Beloved . 4. It is by Grace only because God would magnify his Son , by whose Righteousness and Obedience imputed to us , we are justified and saved : and it is to this end I say , that God might exalt Jesus Christ ; his Design was , to magnify Christ in our Salvation , and to abase Man : Thou hast given him Power over all Flesh , that he should give Eternal Life to as many as thou hast given him . 5. And lastly , It is by Grace , because God would have Salvation sure to all Believers : Therefore it is of Faith that it might be by Grace , to the end the Promise might be sure to all the Seed , &c. If Salvation were by our Works and Obedience , it might be very uncertain ; or if the whole of our Happiness and Eternal Life be not in Christ's Hand , but that it dependeth on the Will of Man , or on the condition of our Faith and Holiness , or in the improvement of our Abilities ; and it is possible that we may , or may not answer the Condition thereof ; it might so fall out , that not one Soul might be saved : Besides , should it be so , those that are saved , would then have something to glory in , or boast of in the Great Day : They in effect may thank themselves , and admire their own Wisdom , Care and Industry , that brought them to Heaven . Fourthly , Why doth and will Christ give Eternal Life to all his Sheep , to all his Saints ? Answ . 1. Because Eternal Life was purchased for them by his Death : But by his own Blood he entred once into the Holy Place , having obtained Eternal Redemption for us . 2. Because all that are given unto Christ , are ordained unto Everlasting Life . 3. Because Christ was sent into the World to this End , to give Life unto them : I am come that ye might have Life , and that ye might have it much more abundantly . It was that he might give his People the Knowledg of Salvation , and save them from their Sins . 4. Because Life is given to Christ to this End , viz. to communicate it to all his Elect : he is made a quickning Spirit , that he might quicken all his ; As in Adam all die , so all that are in Christ shall live , Spiritually here , and Eternally hereafter : Because I live , ye shall live also . 5. Because all his Elect were quickned together with him virtually , when he rose from the Dead : yea and also virtually they entred into Heaven with him ; for he ascended as their Head and blessed Representative . 6. Because Eternal Life was promised to them in Christ before the World began ; and they have many firm and sure Promises made of it to them since also . 7. Because they are united to him , and Christ hath prayed , That they may all be made perfect in one ; and he hath prayed that they may have Eternal Life . Now Union with Christ gives right to Glory ; a whole Christ shall be glorified , and not a part only . Quest . What doth Eternal Life import ? Answ . I answer , It doth import a Deliverance from all Evil , present and to come , and a full and perfect possession and injoyment of all true spiritual and everlasting Good and Glory above . Quest . But doth not this seem to diminish or lessen the Glory of God the Father , to assert , That it is Christ that gives Eternal Life ? &c. Answ . No , not in the least , for all things are of God and through Jesus Christ ; All things are of God , who hath reconciled us unto himself by Jesus Christ . It is God that hath reconciled us unto himself ; 't is by Christ we are reconciled , his Blood being the Price of our Reconciliation ; God the Father gave Christ for us , and also gives him to us : And this is the Will of him that sent me , that every one that seeth the Son , and believeth on him , may have Everlasting Life ; and I will raise him up at the last Day . And thou hast given him Power over all Flesh , that he should give Eternal Life to as many as thou hast given him . It is the Father that gave Christ the Power ( as Mediator ) to give Eternal Life unto his Sheep . APPLICATION . First . This may serve to reprehend those that would not have Salvation to be wholly of Grace ; it clearly condemns Free-Will ; for if it be only by God's Grace , it is not at all of Man's Will. They , 't is true , do acknowledg the Contrivance of our Salvation to be of God's Grace alone , or the Effects of his great Love , and his sending of Christ into the World to be an Act of Infinite Grace , but withal deny Regeneration and effectual Vocation , to be wholly the Effects of God's special and distinguishing Love ; but do affirm , that Grace which those Men have who perish at last , would have been sufficient to have renewed them , had they improved it . They assert , that all Men have Power to believe , and that that Grace which God affords to Men to save them , 't is in the preaching of the Word , or consisteth in no more than Moral Swasions , Arguments , or Excitements , in a rational way . But whether this Light , Power , or Moral Grace , ( as they call it ) be Natural or Supernatural , Mediate or Immediate , they do not seem well to accord about it . Some of them ( as one observes ) say , the Power of Natural Reason , or the Exercise of Human Credence , is sufficient to a Man , being convinced of the Truth of the Gospel , or of the Declaration of God's Love and Grace in Christ , so that he may believe as easily as to believe any other Matter upon infallible Testimony . Others call it a Gift , or the Light of the Spirit , which all Men have ; yet if thorowly examined , it is no more than a Natural Gift , Light or Ability : That it is the special Grace of God , or Illumination of the Holy Spirit , is not granted , but denied by these Men , it being no other Grace or Power , than is afforded equally to those who perish , as to such who are saved . It is not such Grace or Operations of the Spirit that infuses holy Habits , which determines the Will , or inclines it to Good , but such Excitements that only awaken and rouse its Native Power ; it is such Grace that the Will may receive , or refuse the whole Efficacy of it ; ( so far as I can gather ) it lies not in its own Nature , nor from the effectual Operations of God's Spirit , but from the Will of Man. Now how contrary this is to the Truth of the Gospel , and all the Experiences of renewed and gracious Persons , I leave to their considerations : yet to detect and condemn these Notions , I shall add a word or two before I conclude . 1. Can a dead Man quicken himself , or be raised to Life , without a vital Principle be infused into him ? Will Moral Swasions bring a dead Man to Life ? 2. Hath Man a Power , naturally in him , exceeding the Power of Satan ? Or is he stronger than that strong Man armed ? Or are not all Men naturally under the Power of the Prince of Darkness , he taking them Captive at his Will ? Let this be considered , for seeing God's Word doth positively declare this to be the State of all Men by Nature , i. e. that they are under Satan's Power ; what signifies that which they affirm ? Will Satan be perswaded to release and let go his Captives , which he holds down in strong Bonds and Chains ? Or doth not our Saviour expresly intimate , he will keep all his Goods in security until a stronger than he comes , and binds him , and devests him of his Power ? 3. Is not Faith said to be the Gift of God ; and not only so , but that we believe according to the working of God's Almighty Power , and after the same manner that he wrought in Christ when he raised him from the Dead ? 4. Is not the Carnal Mind enmity against God , having in it an utter Averseness and Moral Impotency to do that which is spiritually Good ? for it is not subject to the Law of God , neither indeed can be . 5. Doth not the Scripture say , that those who are born again , are not born of the Will of Man , but of God ? And again , it is said , of his own Will begat he us . And if so , is not the Creature as passive in Regeneration , as the Child is in Generation ? God doth not work on the Soul absolutely of his Will , according to these Men , but waits to see what Man 's Will will do , all depends on Man's-Will . Grace with them neither worketh Physically nor Irresistibly ; and that God cannot , or doth not , by any Divine Operations of unwilling make the Will of Man willing ; for after all God doth , the Will hath power and oftentimes does resist it and render all God doth of none effect . " Now ( as a reverend Person well observes ) according to these Mens Doctrine , as the Power for these great Concerns of Salvation is not in God , or his special Grace , so neither is the Act from him : that which gives or work the Act , determines the Will , or causes it to determine it self ; but the Lord , by his Grace , brings it only to the Will 's choice , and leaves it to do as it list — . The Lord by his Power works not the Will to turn to God , to lo●e God , to imbrace Christ , to yield to the Spirit , but leaves it indifferent to turn to God , or against him ; to love God , or to hate him ; to imbrace Christ , or reject him ; to yield to the Spirit , or resist him . It must be left indifferent as to either : Grace turns not the Scales , but leaves the Will an equal poise that the Will of Man , not the Grace of God may have the casting weight ; if Grace should weigh it down , the Liberty of the Will , they say , would be violated and in nature destroyed . " Is this the Doctrine of general Love which they will have to be in God to Mankind ? viz. Hath the Lord left it indifferent in his Eternal Purpose , whether any should be saved , or no ? For if the Will complies not , God will not bend it , or bring it , by irresistible Grace , in a Physical Way , to a Compliance : and though Christ , in redemption , according to them , died for all , yet he hath left it indifferent whether any should be actually redeemed , or no ; for the depraved Will of Man determines the whole Event of all that which Christ hath done , and the Gospel , or the Spirit doth do : and if some Men were not better natured , and more considerate than others , Christ might have died in vain . And it follows also that such who are saved , have more cause to admire their Wills compliance in believing , than to exalt and admire the free Grace of God , if what they say be true . Alas , this general Love of God they talk of , ( that is but an indifferent respect to all or any , for all are beloved alike , or else God is a respecter of Persons , they say ) ends in Love or Hatred , as the Sinner's Will determines it : If the Will accepts , chuses and yields to Christ , then the Person is beloved and chosen by Him ; but if the Will refuses , ( as the Will of every Mortal might , as well as one , according to their Notion ) then he is hated : Whatever particular Love they ascribe to God , it is no other than what rises or is occasioned from the Sinner's Love to him . God foresaw that such and such Persons would believe and love him , therefore purposed to save them : he foresaw that they would embrace , chuse , and love Christ , therefore he loved them and chose them to Eternal Life ; provided they continue their Good-liking and Affections to God unto the End. How they will be able to deliver themselves from these and such like Consequents from attending their Notions , I see not . The Apostle says , We love him , because he first loved us ; and that we have not chosen him , but he hath chosen us : But certainly if these Men consider their Principles , when they speak of particular Persons , they must say , he did not love us first , but we loved him ; and that he did not chose us first , but we chose him . And thus the Doctrine of God's Free Grace is trampled upon ; but let God be true , and every Man a Liar . Object . But doth not this Doctrine of special Grace , render God unmerciful , because he doth not give that Grace unto all Men that is effectual to their Salvation ? Answ . I answer , We do not deny that God gives that Grace to all , which they say is sufficient or effectual to save all ; our Doctrine robs no Man of that Power they have but we do deny that common Light , Grace , and Abilities are sufficient to save any one Soul : And if this be true , it follows that they render God more unmerciful than they are aware of , in that they will not have God to afford such Grace that is sufficient , viz. Special Grace to any at all . Certainly if God was not more merciful to them that assert this Doctrine , than their Notions import , or did not their Experiences contradict their Principles , it would be impossible one of them should be saved : For will meer moral Swasive Grace , ( which leaves Salvation to the choice of Man's depraved and unrenewed Will , whether it will turn to God or no , believe in Christ or no ) save one Soul ? which they say is all the Grace God vouchsafes to any . So that by their Doctrine , none can be saved , but all must unavoidably perish . Besides , how unjust do they render God to be , seeing he , as they say , gave Christ to die for all Men , with an intention to save them , and this without any desert of Man , which is the greater Gift ; and yet he denies the Gospel to the greatest part of the World , nay and effectual Grace to many ( nay to all , according to them ) that attend upon the Administration thereof , seeing he could as easily bend or incline the Wills ( if he please ) of such who do not believe , as he doth theirs that do believe . Strange ! did Christ spill his Blood for the greatest part of Mankind in vain ? nay , die in their stead for them , that he foreknew would reject him , and believe not ? Did he give Millions for them to redeem them , and deny one Pound to make that Redemption effectual to them , in order to give them a Right to it , and Interest in it ? What! give them the greater , and deny them the lesser Gift ? But how contrary is this to what Paul says , If when we were Enemies , we were reconciled to God by the Death of his Son ; much more being now reconciled , we shall be saved by his Life : And again saith , He that spared not his own Son , but delivered him up for us all ; how shall not he freely give us all things ? Secondly . If Life Spiritual and Eternal be by Grace , or if it is given freely by Jesus Christ ; Then all that have not this Gift given to them , Life given , Grace given , are spiritually dead : and if they die naturally before it is given to them , they must perish for ever , or die eternally . Thirdly . We may also infer , That all that would have Everlasting Life , must come to Jesus Christ , seeing it is his Gift : Ye will not not come to me , that ye might have Life . Thou hast the Words of Eternal Life . Sinners , you must believe in , relie upon , or fly unto Christ if you would be saved : If thou knowest the Gift of God , and who it is that saith , Give me to drink , thou wouldst have asked of him , and he would have given thee living Water . O know where this Life is , how it is given , and do not neglect the time ; Christ is now giving forth this Gift , this is the time : Behold , now is the Day of Salvation . Hear , and your Souls shall live . 'T is but asking Life , and thou shalt have it ; thou must believe , &c. O seek and cry to God for Life , haste to Christ . Were there an earthly Crown , or many Thousands of Pounds to be freely given , what running and striving would there be ! every Body would make haste , and be early at the Door , they would not neglect the Time. But alas , what are all Riches , all Crowns , or all Kingdoms here below to Eternal Life . So much for this Time. JOHN X. 28. And I give them-Eternal Life , and they shall never , perish . DOCT. 3. All the Saints of God , all Believers , or Sheep and Lambs of Jesus Christ , shall be saved , and none of them shall so fall away as eternally to perish . Beloved , in speaking unto this Point of Doctrine , I shall only do two things . I. Endeavour to confirm and prove the Truth of the Proposition . II. Answer all the Objections that are usually brought against the Doctrine of the Saints final Perseverance . First , But before I enter upon the Proof and Confirmation of this great Gospel-Truth , let me hint a word or two to explain who we mean by the Saints of God. Secondly , I shall shew you , by way of Premise , that the Saints , or Sheep of Christ may fall , yea , fall from Grace ; and also how far they may fall : and then proceed to demonstrate the Truth of the Proposition , and prove , That they cannot fall finally , so as eternally to perish . 1. Those that I call the Saints of God , or Sheep of Christ , are those who are elected or chosen in Jesus Christ unto Salvation . 2. And such who are elected , are they who are redeemed and purchased by the Blood of Christ , or those whom he died for , or in the stead of . 3. By the Saints , I mean , those who are effectually called , regenerated , justified , sanctified , and adopted ; these are the Sheep of Christ that shall never perish , but have Everlasting Life . They are not all such that are of his Fold or Church on Earth , not all the Members of the visible Church , but all the Members of the invisible Church , or mystical Body of Christ . Secondly , I shall shew you how far the Saints may fall . 1 st . They may , if they take not heed , fall into great Evils , nay into most of the worst and abominable Sins any Mortals do commit and are overcome by . Noah was a Saint of God , yet he fell grievously by drinking too much Wine : Noah began to be an Husbandman , and he planted a Vineyard , and he drank of the Wine and was drunken . Though it might be partly through Ignorance of the Nature of the Fruit of the Grape , yet no doubt , by the pleasantness of the Liquor , and Corruption and Infirmity of the Flesh he was overcome . Lot was a Saint of God , a righteous and just Man , yet he fell worse ; not only by Drunkenness , but also by committing Incest with his two Daughters . What are the best of Men , when God leaves them to themselves . Jacob also , no doubt , greatly sinned and fell , when he told his Father he was Esau , his First-born . How lamentably did David sin and fall , who was a Man after God's own Heart , save in the Case of Bathsheba the Wife of Vriah . Peter fell likewise , and that grievously too , not only in denying of his blessed Master , but also by Cursing and Swearing , that he did not know him . Many more sad Instances I might add of this Nature , but that I love not to rake into the Sores of God's sincere Servants . No doubt the Falls and grievous Sins of the Holy Saints of God , are by the Spirit left on Record for blessed Ends and Purposes . ( 1. ) To shew what need the best of Men and Women have to pray , and stand upon their Watch at all times . ( 2. ) To discover the Strength of Indwelling Sin , or the natural Corruptions of the Hearts of such who are truly gracious ; and the absolute Necessity there is for all to depend upon the Divine Help and Assistance of God under Temptations . ( 3. ) That no true Christian that is suffered to fall into Sin , should despair of the pardoning Grace of God. 2 dly . The Saints of God , or true Believers , may fall from Grace , ( as well as into great and immoral Evils , and Acts of Wickedness ) I mean , they may fall from Degrees of Grace , or decay in Grace , lose the Strength and Power of Divine Grace , as to the Acts and Exercise thereof . They may decay in Faith , in Love , in Humility , Patience , Hope , &c. Yet nevertheless I have somewhat against thee , because thou hast left thy first Love. Love may cool in the best of Saints , though it shall never be quite extinguished , for nothing can utterly quench it . How low was the Faith of Christ's Disciples , when they said , We trusted that it had been he that should have redeemed Israel . Job also intimates , that his Hope was cut off : He hath destroyed me on every side , and I am gone , and mine Hope hath he removed like a Tree . There are Weaknesses in the Strongest , and Imperfections may come upon those who are perfect , as Mr. Caryl notes ; Ebbings after the greatest Flowings , and Declinings after the greatest Heights of Graces , and gracious Actings : My Days are spent without Hope . David also said , I shall one day fall by the Hand of Saul , so low was his Faith. 3 dly . God's Saints may also fall from the true Doctrine of the Gospel , which is called a falling from Grace : Christ is become of no effect unto you , whosoever of you are justified by the Law ; ye are fallen from Grace : that is , such who seek or desire to be justified by a Law , any Law of Obedience , or by their own Righteousness , for the End of Christ's Death , and the Gospel , is to cast away Man 's own Righteousness in point of Justification , and to supply us with the Suretiship-Righteousness of Jesus Christ : and such who seek to be justified any other way , are fallen from Grace , they renounce the Free Grace of God exhibited in the Gospel . The Apostle doth not here refer to a State of Grace , but to the Doctrine or Gospel of Grace , in which is manifest the free Love of God in offering Christ to Sinners for Righteousness and Life . 4 thly . True Believers , or the Sheep of Jesus Christ , may fall from the publick Profession of the Faith , from a visible owning and maintaining their Testimony to Christ and his Gospel , through slavish Fear . Thus not only Peter , but all the other Disciples fell also , they all forsook their Blessed Master , when he was apprehended and led away as a Sheep to the Slaughter ; then all the Disciples forsook him . All these Disciples had promised him , that they would not forsake him ; but when the Trial comes , not one of them stands , they shrunk from professing themselves to be his Disciples and Followers : But they recovered this Fall , and after Christ's Resurrection made a glorious profession of him and his Gospel unto the Death . 5 thly . The Saints of God may fall , so as to break all their Bones , and grievously to wound their own Consciences : O Lord , heal me , for my Bones are vexed . My Soul is also sore vexed : but thou , O Lord , how long ? My Pain and Anguish is bitter by the Burden of my Sin and Sense of thy Anger . Again , he saith , My Strength faileth , because of mine Iniquities ; and my Bones are consumed . I am feeble and sore broken . Elsewhere he speaks , as if all his Bones were broken , all his Strength was gone : Bones , we know , are the Strength of the Body , from thence the Metaphor seems to be taken . Now that is a grievous Fall , which breaks all the Bones . 6 thly . The Saints , or Sheep of Christ , may so fall , or to such a degree lose the exercise of their Faith and Hope in God , as to be deprived of the Light of God's Countenance , and the Joy of his Salvation ; Restore to me the Joy of thy Salvation : Nay , may wholly be in Darkness for a time , or have no Light : He hath kindled his Wrath against me ; and he counteth me to him as one of his Enemies . I am gone , ver . 10. I am a lost Man , as if he should say , Thou hast laid me in the lowest Pit , in Darkness , in the Deeps . Free among the Dead , like the slain that lie in the Grave , whom thou remembrest no more ; and they are cut off from thy Hand . — That walk in Darkness , and have no Light. I do not say that Desertion is always the Fruit and Punishment of Sin , though sometimes it is ; yet it is always occasioned through the decay or want of the Exercise of Grace , or through God's withdrawing his sweet Presence and Influences of his Spirit from the Soul. It may not be amiss here , before I proceed , to answer a Question that some perhaps may have in their Thoughts to propound , viz. What are the Causes that sometimes the Saints fall so far as hath been hinted ? Answ . The Grounds or Causes of their falling may be divers . 1. It is through the Remainders of Corruption , or Indwelling Sin , that abide in all Believers . The chiefest Saints of God are but renewed in part : Though they are renewed in every Part , there is a Law in the Members that wars against the Law of the Mind : But I see another Law in my Members , warring against the Law of my Mind , and bringing me into Captivity to the Law of Sin , which is in my Members . O wretched Man that I am , who shall deliver me from the Body of Sin and Death ? These two Laws are in all true Believers , or in all regenerate Persons , and they are directly contrary the one to the other ; and by reason of this , there is continual War and Combating between them : And evident it is , thro the Power or Policy of the fleshly Part , the Godly are sometimes overcome , not only by common Failings , but fall into great Transgressions also . Our chief Enemies are those of our own House ; the Devil could do us little hurt from without , had he not such a strong Party for him , and siding with him in our own Bowels , or within us . This inbred Enemy always lies in wait to betray us ; and if we take not the more care , will prevail against us , and at one time or another trip up our Heels , especially that Sin which doth chiefly beset us ; most Christians having their Constitution-Sin , though no godly Man hath a beloved Sin : yea , the Seed of all Sin still remains in our base Hearts , and hence it is our Danger is great which appears may be not so clearly , till the Providence of God brings us unto such a State , Occasion or Company , whereby Satan hath an Opportunity to excite and stir up , or draw forth that Sin or evil Seed into act that lies hid within us . 2. The Cause of those Evils , or grievous Falls that some Christians have and do sustain , are from Satan ; who is not only a malicious Enemy , but a strong and cruel Enemy also : Hence called , A roaring Lion , going about and seeking whom he may devour . He is very diligent to observe the natural Inclinations of all Christians , and watcheth the fittest Opportunity to make his Onsets : As when David neglected the proper Work and Business God by his Providence called him unto , The time when Kings go forth to battel , he sent Jo●b , and tarried at home himself ; and then the Enemy set upon him ; he being a walking on the Roof of his House , spied a Woman washing her self , which produced his fearful Fall. Let Christians take heed they are not out of such Employment that God calls them to , and not put an Opportunity into Satan's Hand , by excess of Eating , Drinking , or Idleness , or by gadding or gazing Abroad , like Dinah , Jacob's Daughter ; and beware how they neglect any spiritual Duty , in the way of which God hath promised to keep our Souls . 3. The Falls of the Saints may be occasioned by reason of the weakness of their Grace : Faith may be but small , or not in Exercise and so the Hope and Trust of the Soul may fa●l . If the Anchor hath not good and firm hold , but should slip , the Ship is in danger ; so it is here , Hope is the Anchor of the Soul , it should be therefore both sure and stedfast : O ye of little Faith , wherefore did you doubt ? Christians are in no small danger if their Faith be not strong : Faith is the Shield by which we should quench all the siery Darts of the Wicked . The Apostle alludes to those violent Temptations , by which Satan strives to enflame Mens Lusts ; but right skill to use the Shield of Faith , will soon quench all those Darts of Temptations . A Shield is to desend every part of the Body , and will , if rightly used . So by Faith a Christian is enabled , when in the true Exercise thereof , to preserve his whole Soul from Evil ; but let this Shield go , and Satan quickly prevails : If Satan can perswade a Man there is no such Evil in Sin as God's Word declares , or that it is no great matter , 't is no wonder he is overcome . 4. They sometimes fall , by reason of their own fleshly Confidence , or trusting in their own Strength : Though all deny thee , yet will not I. Nay , Peter said unto him , Though I should die with thee , yet I will not deny thee . O how dangerous a thing is it to glory in our own Abilities , or trust in Self-confidence ! What little knowledg have we of our own Hearts ! It was but a few Hours after this , but Peter denied our Saviour , and swore he did not know him . When Men have not their whole dependance on the Grace and Power of God , he oft-times leaves them , that they may see without him they can do nothing : And whenever God withdraws his Divine Assistance from a Person , or leaves him to himself , he falls immediately as Peter did . 5. The Falls of the Saints , may be through the Ensnarements and Vain-glory of this wicked World. Hezekiah fell this way ; his Heart was lifted up with Pride in beholding all his Glory and Riches , which he shewed to the Princes of the King of Babylon , in a vain-glorious manner : He shewed them all the House of his precious things , the Silver , and the Gold , and the Spices , and the precious Ointments , and all the House of his Armour , and all that was found in his Treasures ; there was nothing in his House , nor in all his Dominions , that Hezekiah shewed them not . This was his Sin and Fall ; this provoked God against him : And Isaiah said unto Hezekiah , Hear the Word of the Lord. Behold , the Days come , that all that is in thine House , and that which thy Fathers have laid up in Store to this Day , shall be carried into Babylon ; nothing shall be left , saith the Lord. And of thy Sons that shall issue from thee , which thou shalt beget , shall they take away , and they shall be Eunuchs in the Palace of the King of Babylon . 6. Sometimes they fall by the Subtilty of Deceivers , who lie in wait to corrupt their Minds , and poison their Souls with their abominable Errors . Hence the Apostle Peter cautions the Saints , to take heed , lest they being led away by the Error of the Wicked , fall from their own stedfastness . 7. Many times they fall through slavish Fear , in the Time of Persecution . Many gracious Christians have wanted Courage in that Hour , and have been prevailed with too far to a sinful Compliance with the Lusts and Wills of their Adversaries , by reason of their cruel Threats and bloody Edicts ; who have nevertheless afterwards been restored again by Repentance , as Peter was . 8. Some fall through their Remisness in Duty , or being off their Watch. There is no great fear of falling , if Christians always stand with their Swords in their Hands , and having all their Armour on ; Praying always with all Prayer and Supplication in the Spirit , watching thereunto with all Perseverance . The VVitch told the wicked Person ( as the Story goes ) that employed her to do Mischief to a godly Neighbour of his , That she could not touch him , because he was always either Reading , Praying , or Meditating , or to that effect . No Evil , no Sin nor Devil need that Man fear , that is always careful in the true and faithful discharge of his Duty to God. If we are asleep , or slothful , 't is no marvel that Satan prevails , and wounds our Souls . How easy was it for the Philistines to cut off Sampson's Hair , and bind him , when he was asleep ? or Jael to strike a Nail through Sisera's Head , he being asleep ? 9. And lastly , They may sometimes also fall , by having a greater dependance on that Grace they have already received , or on the Grace that is in them , than on that Grace which is in Christ Jesus ; we stand not by virtue of that Grace that is in our Cisterns , but by the Grace that is in God's Fountain : When the Grace already received fails us , that Grace that is in Christ shall supply us , if we by Faith depend upon him ; Thou therefore , my Son , be strong in the Grace that is in Christ Jesus . How is that done ? Why , to have our whole dependance upon Christ , who as he is our Head and Mediator , hath received the Spirit without measure , to the end he might communicate thereof to all his Members : 'T is of his Fulness that all we receive , and Grace for Grace . But it is not all let out at one time , we have not all our Riches put into our own Hands ; No , no , God will not trust it in our own keeping , but it is put into the Hands , or committed to the keeping of our Blessed Trustee , who will give forth Grace unto us as we want it : But my God shall supply all your Need , according to his Riches in Glory , by Christ Jesus . Some poor Saints can't live longer than they see their own Wells are full of Water ; they live more , alas , by Sense than by Faith : but if all their Hope and Comfort lies in the Grace they have already received , 't is no wonder if they soon fall , as being worsted . Let us make some Improvement of this . APPLICATION . First . From hence we may infer , what the Reason is we have so many Cautions , or Take-heeds , in the Holy Scriptures , and anticipate a grand Objection that is brought against the Doctrine of the Saints final Perseverance : No marvel that we have so many Warnings given us , seeing our Danger is so great , or that the Saints may fall so foully . Watch and pray always . What I say unto one , I say unto all , Watch. Watch ye , stand fast in the Faith , quit your selves like Men , be strong . Be sober , and watch unto Prayer . But let us not sleep as others do , but let us watch and be sober . Take heed unto your selves . * And again , Only take heed , and keep thy Soul diligently , &c. † Take heed , and beware of Covetousness . Again , Take heed that no Man deceive you , &c. Take heed , behold , I have told you all things , &c. He that thinketh he stands , let him take heed lest he fall . Take heed , Brethren , lest there be in any of you an evil Heart of Vnbelief , in departing from the living God. And a multitude more of like Cautions . 2 dly . There is another Reason also for these Take-heeds . 1. Because the Evil of the Sins of God's People are so great , God is grievously dishonoured by the Falls and gross Enormities of his Saints . How did David's Sin provoke God , and cause the Enemy to blaspheme him and despise his holy Israel ! They are as Wounds he receives in the House of his Friend . Hence he cries out , O do not this abominable thing which I hate . 2. The Sins and Falls of God's People , hinder the spreading and blessed Promulgation of the Gospel . It makes the Souls of those who stand fast to mourn , and the Hearts of the Wicked to rejoice , and to insult over them who always watch for their halting . 3 dly . Another Reason of these Cautions may be , because there are many false Professors in Churches who may fall finally : therefore from these and other Reasons it appears . 1. That there may be great need of , and good reason wherefore , God gives such Cautions in his Word , though his Elect Ones cannot fall finally . 2. We may also infer from hence , that the Reason why some fall quite away , is , because their Hearts were never upright with God. 3. From hence we may likewise be stirred up to consider and examine our Hearts about our Sincerity ; for if not , we may fall away and rise no more . 7. Let us bewail our selves upon the account of Indwelling Sin , for oft-times it wounds our Souls , it breaks our Bones , destroys our Peace , spoils our Communion with the Father and the Son , and brings Fears and Doubts upon us about our State , when we are overcome thereby , covering us with Clouds and Darkness . 8. This may be of use also by way of Exhortation , to arm our selves , and to stand upon our Guard , and to resist Satan stedfastly in the Faith , our Life being a Life of Warfare : Let us shew our selves good Souldiers of Jesus Christ , and make a resistance of Sin and Satan , whilst there is Life in our Bodies , or Blood in our Veins . 9. It may teach us also to be aware of Deceivers , since they some times trip up the Heels of many of God's poor Saints . 10. It must needs administer great Succour to such Saints who have fallen , I mean , to Backsliders , and keep them from utter Despair ; for though they fall , they shall rise again , as the truly Godly ( of whose Falls we read of in the Scripture ) always did . Where do we meet with one Godly Person , that the Lord declares so to be , who fell and rose no more ? Or that there is no ground left in the Word for us to believe they were saved ? 11. Lastly , It may serve to discover the infinite Grace of God in Christ , who hath secured the standing of his own faithful Ones ; they are in Christ's Hand , and cannot be pluck'd out , nor perish , let all Enemies do what they can ; as I shall now in the next place come to demonstrate , and fully prove , according to my Promise , and the Proposition I have raised , viz. That all the Saints of God , or Sheep of Jesus Christ , shall be saved , and none of them shall so fall away as eternally to perish . The Truth of this Point I shall prove by divers Arguments and Scriptures . And my first Argument shall be taken from Eternal Election , which dependeth wholly upon the Absolute Soveraignty of God , who hath Power over all his Creatures , and may do with his own as it seemeth good in his Eternal Wisdom , and good Pleasure of his Will. I shall premise one or two things before I proceed to confirm this Argument . 1. That God set up Jesus Christ as Mediator from Everlasting , as the Head and Spring of our Election ; therefore it is said , We were chosen in him before the Foundation of the World. It was the only Act of Love , and Free Grace of the Father , therefore not to be ascribed to the Merits of Jesus Christ : For though Christ hath merited our Salvation , yet he did not procure or merit our Election ; for Christ himself was the Fruit of this Eternal Blessing and Privilege , it being then the sole Act of God's Sovereign Grace and Love. It follows , 2. That all the Ways which were ordered in the Wisdom of God , for the accomplishing the Ends of Election , are of the Father's appointment also ; for whatsoever Christ hath done in working out of our Redemption , it was according to the Purpose and Determinate Counsel of his own Will and Sovereign Goodness . Jesus Christ was first chosen , or elected , by the Father , as Head and Mediator , and only Foundation to bear up the whole Building , which the Almighty designed to raise : The Father's Love , did precede Christ's glorious Mission ; therefore he was only of the Father's Designation ; Who verily was fore-ordained before the Foundation of the World , but was made manifest in these last Days . Christ was first chosen as the Well-head of Grace and Glory , and then others were chosen in him , by and through whom they should be redeemed and raised to a State of Grace and Holiness here , and to Eternal Happiness in Heaven hereafter : For whom he did foreknow , he also did predestinate to be conformed to the Image of his Son , that he might be the First-born among many Brethren . To the Image of his Son , that is , to Christ's likeness as Mediator , and taking our Nature ; not to Christ barely considered as God , for as Christ is God , he is no where saith to be the First-born among many Brethren . Now this Conformity being absolutely designed in Election , Christ , in the Contrivance and Intention of the Father , was the first Exemplar and Copy of it , or the main Center , to which all must be brought that were given unto him ; the Father setting him up , and electing him as Head of all that should be saved , or as the glorious Bridegroom , and therefore it was requisite he should be consulted about those who were to be the Members of his Body , and his own blessed Spouse for ever : And since Christ was also to suffer and undergo such Pain and Sorrow in the purchasing and redeeming of them , it was necessary he should not only freely assent and consent in the Choice of them , but also be certain of the obtaining and securing them all to and for himself for ever , and not run the Hazard of injoying or not injoying of them ; which must follow he did , if the Doctrine of some Men of dark Minds were true . To proceed , it may not be amiss to consider what is contained in the Bowels of my first Argument , viz. that there is a peculiar People , or some certain Persons ( as personally considered ) of the lost Children of the first Adam , who are Elected or Chosen of God , in Christ , from all Eternity , of his own Sovereign Grace and good Pleasure , ordained unto Everlasting Life ; and that this Decree of Election doth prevent their final falling , or make it impossible that any of them should ever so apostatize as eternally to perish . The Argument being thus fairly stated , it calls upon me to do two things . First , To prove that there is such a particular and personal Election of a peculiar People of the lost Sons of Adam . Secondly , To shew how this prevents their final falling , and makes it impossible that any of them should ever so apostatize as eternally to perish . A little to open the first of these . 1. I say of peculiar Persons , which denotes it belonging to them only and to none else ; others are passed by , or not afforded by any such Divine Act of Grace the like Privilege : they are God's Jewels , or his peculiar Treasure , though until called and cleansed , or their inward Filth and Pollution purged away , they cannot be delighted in by him , or be beloved with a Love of Complacency ; though from Eternity God did love all his , with a Love of good Will , purpose of Grace and of Benevolence . I say personally Elected ; that is , the Objects of this Grace , or of this Election were singled out and pitched upon by Name ; not with respect had to such or such Qualifications foreseen in them , they being repenting , believing , and holy Persons , but chosen in Christ , the Head of Election , that they should believe , should repent , and should be Holy and without blame before him in Love. They are chosen that they may be Holy ; not because they were Holy , or God foresaw they would be Holy. I say , they were ordained to Everlasting Life . Now to predestinate , decree , or ordain , denotes the same thing , and signifies the absolute Purpose of God to bring them into a State of Grace here , through Jesus Christ , and to Eternal Glory and Happiness here-after : Hence it is said , As many as were ordained to Eternal Life , believed , or appointed ; and he that ordered or ordained the End , ordained the Means also , and so prepared them for Everlasting Life . They were chosen in Christ ; in the Mediator , in their Blessed Head , that their standing might be secured through their Union with him , and his Righteousness being imputed to them , according to God's Eternal Purpose . 2. And further , to make good the first Part of what I have laid down , viz. That there is such a particular Election ; what lies more clear in the Word of God , and the Election of Jacob , I shall here first mention , as a full Proof of what I say ; For the Children being not yet Born , neither having done Good or Evil , that the Purpose of God , according to Election might stand , not of Works , but of him that calleth . Here the Apostle designedly or on purpose confirms , not only the Doctrine of Personal Election , but also that of Preterition , of a passing by , or rejection of the other ; and all resulting from the Eternal Purpose and Good Pleasure of God's Will ; As it is written , Jacob have I loved , but Esau have I hated . The main scope of Paul in this place is to shew , that God hath not cast off all Israel , that is , those who are the true Israel , or such who are the Children of the Promise , or that do belong to Christ according to the Election of Grace ; see 5 , 6 , 7 , 8 Verses : therefore they that run the Love of God and Election here spoken of , to the Posterity of Jacob , and Reprobation to the Posterity of Esau , and will not have it to be understood of their particular Persons , do palpably abuse the sacred Text and Drift of the Holy Ghost . Now that all Men may know that Election doth run to , or take hold of particular Persons , and that not for any foreseen Faith or Holiness in them , Paul saith , The Children being not yet born , neither having done Good or Evil. And therefore adds , not of Works , that is , of foreseen Worthiness or Desert in Jacob , but that the Purpose of God , according to Election might stand , ( that is , stand firm as an Act of God's Sovereign Love and Grace only ) and abide a blessed Truth against all the Opposition and Cavils of cloudy Minds . I might have mention'd Abraham , Isaac , Moses , David , and others ; also Jeremiah , of whom God says , Before I formed thee in the Belly , I knew thee ; that is , I knew thee to be one of them that I had chosen and given to my Son , or one of mine Elect Ones ; and I sanctified and ordained thee a Prophet . Moreover , in the New Testament we find , that our Saviour calls his Disciples by Name , and tells them , That he knew whom he had chosen , excluding Judas ; he must therefore intend their Eternal Election , for as I said before , Judas was chosen to the Apostleship : also Paul by Name , Jesus Christ declares ( to Ananias ) was a chosen Vessel , not only as an Apostle , but one also comprehended in the Election of Grace . Do but observe the Nature of his Conversion , and what he was before and when called by the special Grace of God. Moreover of this number and sort , were those that the Lord speaks of in Elias's Time which Paul mentions , I have reserved to my self seven thousand Men who have not bowed the Knee to Baal . Though it is a certain Number put for an uncertain as to us , yet all their particular Persons were chosen , and known to God ; Even so at this present Time also there is a Remnant , according to the Election of Grace . God had some particular Persons then whom he had from everlasting elected , and so he hath now ; According as he hath chosen us in him before the Foundation of the World , that we should be holy and without blame before him in Love : Vs , as such and such particular Persons , not such of such and such Qualification , viz. as being Believers , obedient and holy Persons ; No , no , but that they might believe , &c. Election will produce Faith : it is , because they are elected that they do believe ; But ye believe not , because ye are not of my Sheep as I said unto you ; that is , not such as were ordained to believe , and ordained to Eternal Life . And as many as were ordained unto Eternal Life , believed : As it was hinted before , Christ hath elect Persons , or Sheep , that yet believe not ; I have much People ( saith he to Paul ) in this City . Unto these Testimonies I shall add one or two more ; as that of Paul , touching the Saints at Thessalonica ; Knowing , Brethren beloved , your Election : For our Gospel came not to you in VVord only , but also in Power , and in the Holy Ghost , &c. By the evident Operations of God's Spirit , the Apostle knew they were elected : We cannot know our Election , but by special Vocation , or as it is manifest in the Fruits and Effects of it . There is a Knowledg of Things , ( as our Annotators note on this place ) à priori , when we argue from the Cause to the Effect : So à posteriori , when we argue from the Effect to the Cause . Now what is Election , but a chusing some out of others ? Thus the Angels that stand were elected , and the rest were left to the Power they had , or passed by , or reprobated . Peter also confirms the Doctrine of personal Election , calling the Persons to whom he wrote his Epistle , Elect according to the foreknowledg of God , or his Eternal Purpose ; and therefore were separated unto God by special Grace , or effectual Calling ; through sanctification of the Spirit to Obedience , &c. The Father , Son , and Holy Ghost , are concerned in our Salvation ; the Father elects , this is principally ascribed to the first Person in the Godhead ; the Son purchaseth , he redeems ; and the Holy Spirit renews , calls , and sanctifies . Now the Purchase of the Son extends no further than the Election of the Father ; nor the Sanctification of the Spirit , further than the Purchase or Redemption of the Son : Sanctification here , takes in the whole Work of the Holy Spirit in Regeneration and actual Holiness , to the final sitting and making the Soul meet for the Eternal Inheritance . So much shall serve to prove that there is an Election of particular Persons . Object . But may be some will Object , If this be so , what need any Man concern himself about his Salvation , as to seek it or labour after it : for if he be elected , he shall be saved ; but if not , let him do what he can , he cannot be saved , he cannot frustrate God's Decree , nor alter the thing that is gone out of his Mouth ? Answ . 1. I answer , All Mankind are under the strongest Obligation imaginable to God , as he is their Creator , and they his Creatures ; as he is their only Lord and Supreme Governour , they are bound to fear him , and obey his Laws , let him do what he will with them . Is not that a base and for did Principle in a Servant or Subject , to do nothing but for meer Self-profit and Advantage ? 2. Paul was certain of a Crown of Life , yet knew it was his Duty to press towards the Mark for the Prize of the High Calling of God in Christ Jesus , and to keep down his Body . He strove as strenuously against Sin , as if Salvation could be merited by so doing ; so that his Election took him not off from a diligent Care in use of Means , in order to his attaining to Eternal Happiness . 3. God hath as well ordained the Means , as the End , as I newly told you ; both are appointed of God , and equally under his absolute Decree : Men are not elected to Salvation , but also to Sanctification and Holiness . 4. " We are not to look upon the Decree of God ( as a Reverend Minister well observes ) for a Rule of Life , but the Word of the Gospel ; secret things belong to God , &c. The Decree can neither be a Rule of Life , nor Ground of Hope , but the Precept and the Promise , " &c. He that leads an ungodly Life , and pursues his filthy Lusts , may assure himself , so living and dying , he shall be damned for ever : He that believes not in Christ , but rejects him , and despiseth all the Offers of his Grace to the End of his Life , no Decree can save him ; therefore if he will go on in Sin presumptuously , let him take what will follow . On the other hand , he that doth believe in Christ , and conforms to the Holy Gospel , need not doubt of Salvation , no Decree can hinder him of Salvation . Men ought to endeavour to believe and repent , and close with Christ upon a Peradventure ; If God peradventure will give them Repentance to the acknowledgment of the Truth . 5. Because God hath absolutely determined the Time of thy Life , or how long thou shalt live : And there it a Time thou canst not pass ; Wilt thou therefore forbear eating , or use of Physick , to preserve thy Life , and say , If I eat not , I shall live my appointed Time ? What signify Means of Medicines , I will take no Physick , no Potion ? for it the Time is come God hath set in his Eternal Decree , I shall die , nothing can save my Life : Would not all think you were under a fearful Temptation and Delusion of the Devil ? 6. Did not God absolutely tell Paul , that he had given him the Lives of all that were with him in the Ship , and that none of them should perish ? Yet he said , Vnless these abide in the Ship , ye cannot be saved . Whosoever therefore that doth neglect the Means God hath appointed , in order to the obtaining the End , let it be what it will , doth but tempt God , and comply with the Devil , let his Pretence be what it will. 7. No Decree of God necessitates Men to sin : for though the Free Grace of God is the absolute Cause of Election , and no foreseen Faith or Holiness ; yet foreseen Wickedness , Unbelief and Disobedience , is the procuring Cause of the Reprobation and of the Damnation of them that perish : O Israel , thou hast destroyed thy self , but in me is thy help . 8. Were any ever damned that did what they could in the use of all Means under the Light of the Gospel , to be saved ? Brethren , God ( may justly and ) will condemn Men for their not improving their one Talent . Nor will it be a good Plea for such to say , I knew thou were an hard Man , reaping where thou hast not sown , &c. Thus some Men seem to charge God , I am not Elected . There is an Election of Grace , of special and distinguishing Grace , and Man hath no Power in his own Will ; and God doth not give me Power to believe , and will he damn me ? Doth he expect to reap where he hath not sown , and gather where he hath not stromed ? Such shall have no Excuse , as our Saviour shews , at the Great Day . The Lord of that Servant shews , the Fault lay in his own Sloth and Wickedness ; and his dread of his Lord's Severity , ( as our Annotators note ) was but a frivolous Pretence and unreasonable Excuse ; for if he had feared any such thing , he should have done what he could ; he should have put out his Money to the Exchange , and then he should have received his own with increase . Thus God may as justly another Day reply upon those who think to excuse their lewd and wicked Lives , their unbelief and contempt of his Word , from their not being Elected , and not having Power of themselves to believe and repent , not receiving his efficacious Grace ; O ye wicked and slothful Wretches . May he not say , did ye suspect or fear you were not elected ? Why did you not then give all diligence to attend upon the Means , and to make your Calling sure , as all they do that are elected ? Do you plead the Power of your own Wills , to repent one while , and that you wanted Power at another time , and that I gave you not my special Grace ? But had you not Power to keep from Taverns and Alehouses , to keep from Lying , Stealing , Swearing , and other prophane Deeds of Darkness ? Had you not Power to read , to hear my Word , to pray ? If you had done your uttermost in improving of the Talent I gave you , would I have been wanting to you ? But since you did not that , why should I trust you with more ? Brethren , are these Mens Eyes Evil , because God's Eye is Good ? Is he unjust in giving effectual Grace to some , because he doth not bestow it upon all ? Had he not took hold of a few , the whole Lump of Mankind would have destroyed themselves , and none would have been saved . Was God unjust in electing some of the Angels , because he passed by others of them ? 9. In the Day of Judgment , God will be just , and all Mens Mouths shall be stopped : This you may assure your selves of , He will be justified when he judges , and clear when he condemns : He that had not on the Wedding-garment , was speechless . God will not then proceed with Men upon Election and Reprobation , but upon their believing , or not believing : He will render to every Man according to their Works . All Mens Mouths shall be stopped , and every Man's Conscience witness against him . Alas , Men do not act or exercise that humane Faith in respect of the Report of the Gospel , which they do in respect of other matters and things that are made known to them , or do not bring forth the Fruit of such an historical Faith. But so much to this Objection . Now I should come to the second thing , viz. to shew how Election doth tend to prove and fully demonstrate the happy State of all Christ's Sheep , or that it is impossible they should , any one of them , so fall away as eternally to perish . But that must be the Work of the next Day . JOHN X. 28. And I give unto them Eternal Life , and they shall never perish , neither shall any pluck them out of my Hand . MY Brethren , I am upon proving the Truth of the Proposition , or Point of Doctrine that I have raised from our Text , viz. That all the Saints of God , Believers , or Sheep and Lambs of Jesus Christ , shall be saved ; and that none of them shall so fall away as eternally to perish . My first Argument to do this , was taken from Eternal Election . In speaking to which I told you I should , First , Prove that there is an Election of particular Persons ; and that I have done with , and now shall proceed to the next thing . Secondly , I shall shew , that the Nature of Election is such , that it secures all that are in it from final Falling ; or fully serves to demonstrate , they must and shall all eternally be saved . And to make this good ; 1 st . It is because Election is Absolute , not a Conditional Election , depending on the Obedience or good Behaviour of the Creature . The Decree of God on his part is irrevocable ; God will not go back from his Purpose to save his People , nor shall their Unworthiness or Miscarriages make it void : it is the high , unalterable , and supreme Law of Heaven ; therefore it is said to be , according to his Eternal Purpose and Counsel . His Counsel and Thoughts of his Heart shall stand for ever . 'T is that that all subordinate Means must terminate in , and all inferious Administrations must be accommodated thereunto , the Salvation of the Elect being the grand Design of God , whereby to exalt and magnify his highest Glory ; that should his glorious Contrivance , and no less gracious Purpose and Designment herein miscarry , nothing in Heaven or Earth could countervail the Damage : therefore it could not stand consistent with his Wisdom , either to revoke it , or leave it at an Uncertainty , or obnoxious to Disappointment ; which he must needs do , if it was possible any of the Elect should perish ; or that it should be laid upon the Foundation of the wavering Principles , and uncertain Will and Obedience of the Creature . Now the best Constitutions , States and Kingdoms upon Earth , are liable to Mutation , and Mens Decrees and Purposes , however Absolute designed , may fail , their Minds may alter , or they may see cause to change their Counsels , not being able to foresee future Events , or what Inconveniences might arise ; or some after them may arise , who may carry on a different Interest , or Enemies may invade them , conquer them , and spoil all their Designs and Purposes . But it is not so here , God foresaw all future Events , his Mind alters not ; he is of one Mind , and who can turn him ? And none can hinder him in the accomplishing of his own Eternal Purpose ; For the Lord of Hosts hath purposed , and who shall disannul it ? &c. Declaring from the Beginning , and from Ancient Times . — My Counsel shall stand , and I will do all my Pleasure . — Yea , I have spoken it , I will bring it to pass ; I have purposed it , I will also do it . The Thoughts of his Heart shall stand to all Generations ; therefore their standing is firm who are elected , and none of them shall perish . The Decree and Purpose of God of Election , is as absolute as that of Day and Night , Winter and Summer ; or that of God 's not destroying the World again by Water ; or that of God's Decree and Purpose , of sending Christ into the World to die for our Sins . 2 dly . It is , because they are chosen or elected in Christ , in an immutable , an unchangeable , and an Eternal Head. What was the Reason Adam stood not , notwithstanding his Power and Abilities were such ? Why he stood not in Christ , was not fixed on Christ ; but all true Believers are in Christ , chosen in him , he is the Head of the Eternal Election , as Mediator . In Election he is to be considered as the Head ; and all the Father hath given him , as the Members of his Body , chosen in him , and united to him : Therefore their standing in Christ , by virtue of Election , is like that of the Election of their Head. Now can Christ cease being an Elect Head ? Every one will say , No , that is impossible : No more can they cease from being Elect Members . This of Election in Christ , presupposeth an Union ; and there was a decretive Union from Eternity , and that influenced their actual Union in Time : and as certainly as Christ died , rose again , and ascended , ( in the fulness of Time ) who was decretively a Lamb stain before the Foundation of the World , so will God's Decree of Election in Christ as certainly bring in all the Elect into actual Union with Christ , and carry them all to Heaven , ( whither their Head , as the Forerunner for us , is already entered ) as sure as he is now there . But you will hear more of this when I come to speak of that Argument , simply taken from their Union with Christ . 3 dly . That the Saints of God , or Sheep of Jesus Christ , by virtue of their Election , cannot fall away so as to perish for ever , doth appear evident from one or two express Scriptures ; see Rom. 8. 28. We know all things work together for Good to them that love God , who are the Called according to his Purpose . For whom he did foreknow , he also did predestinate to be conformed to the Image of his Son , that he might be the First-born among many Brethren . Moreover whom he did predestinate , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified . See here , and I beseech you consider it , and weigh it well , for this Text is enough to convince ( one would think ) all the Opposers of this glorious Truth in the World , or silence them for ever : The Apostle begins the Happiness and eternal Salvation of all that shall be saved , and the certainty of it in Election , Whom he did foreknow ; that is , whom he in his good Pleasure did pitch upon , or think good to give to his Son , to be his Spouse , or Members of his Mystical Body ; he also did predestinate them , and all them , them , and none but them ; he elected , chose , or appointed them , to be conformed to the Image of his Son , that is , in Holiness , &c. but more of that by and by : and whom he so predestinated , or elected , he called , and them he justified , and them and every one of them he glorified , or will so call , justify and glorify . This is that place of Scripture which is called by some , the Golden Chain , by others the Chain of Salvation ; and it may very well be so called : nothing can be more clear than this , viz. That those who are elected , shall be called , justified , and be all as certainly glorified . 'T is not in the Power of all the Enemies of the Soul to break this Chain , one part is so linked to the other ; it begins in Election , and ends in Glorification : So that our Election is a forcible Argument to prove there is no final falling for any one of the Sheep of Jesus Christ . 4 thly . It is because the Means is ordained by the unalterable Decree of God , as well as the End : True , we grant , Without Holiness no Man shall see the Lord : And it is he that indureth to the End that shall be saved ; or such only that mortify the Deeds of the Body ; or , Who by continuance in well-doing , seek for Glory , and Honour , and Immortality ; Eternal Life . But , pray Brethren , consider that God hath ordained all his Elect Ones , to be holy , and without blame before him in love ; or as Paul , in that to the Romans before mentioned , to be conformed to the Image of his Son. Grace shall be given to them to renew them , and to carry on , and finally at last perfect Holiness in them : For we are his Workmanship , created in Christ Jesus unto good Works , which God hath before ordained that we should walk in them . No Man can do good Works , until created and formed by the Lord : This People have I formed for my self , they shall shew forth my Praise . They shall bring forth Fruit to the praise of his Glory ; see that emphatical Text , John 15. 16. Ye have not chosen me , but I have chosen you , and ordained you , that you should bring forth Fruit , and that your Fruit should remain : Not only ordained to Eternal Life , as the End of their Election , but also ordained to bring forth Fruit , as the Way and Means of obtaining it : Nay more , that they shall persevere in bringing forth Fruit ; that your Fruit should remain . ( 1. ) They shall not cease bearing Fruit , because united to such a Root , a Root that hath so much Sap in it , or grafted into such an Olive Tree : and they shall be made Partakers of the Fatness thereof ; Because I live , ye shall live also . Because their Root lives , they shall live ; or because their Head lives , they shall live . Christ is the Head of Election , the Head of his Mystical Body , and of every Member of it ; a Head of Influence , and he lives : therefore they that are his true Branches , or his Members , according to Election , shall live also ; they shall live a Life of Holiness , the Life of Grace here , and the Life of Glory hereafter . ( 2. ) They shall bring forth Fruit , because the Holy Spirit is given to them , and shall remain in them for ever : This Water will make them fruitful ; They spread forth their Root by a River , and shall not see when Heat cometh ; but their Leaf shall be green , and shall not be careful in the Year of Drought , neither shall cease from yielding Fruit. Now if this be so , if they are elected to use the Means , or ordained to be Holy ; if it is the absolute Decree of God , that they shall hold on their way , and are united to such a Head , that their Fruit shall remain , and they shall not cease yielding Fruit , then they cannot finally fall away , Election secures them , they shall not perish , but have Everlasting Life : But all this is true , therefore they cannot perish . 5 thly . I argue from the Nature of the Election of the Blessed Angels : All the Angels that stand were elected , and it was this that secures them and preserves them from falling : Those that fell were not elected ; and as evident it is , not one of the Elect Angels are fallen , nor can fall . I marvel any thinking Christians should doubt of Election , as it results from the absolute Soveraignty of God's Grace , or good Pleasure of his Will , since God by Election took hold of some of the Angels , as well as some of the lost Sons and Daughters of Adam . Was God unjust , because he did not secure , by his unchangeable Decree , the standing of all the Angels , but left some of them , and only fix'd upon so many as he in his own Wisdom thought good ? They may as well charge this upon the Divine Majesty of God , as so to charge the Doctrine of particular Election of lost Sinners . Brethren , Though Christ is not a Redeemer of Angels , the Elect Angels needing none , yet he is the Head of Angels , and a Confirmer of them ; He is the Head of Principalities and Powers : by him , and for him were all things created that are in Heaven , that are in Earth , visible and invisible ; whether they be Thrones or Dominions , or Principalities , or Powers ; all things were created by him , and for him . Christ is God , and he is the preserver of the Elect Angels ; they are committed to him , and under his Power , and he upholds them , though he never died for them ; and shall we think he will not preserve his Elect Saints , or that their Election should not as absolutely secure them , for whom he as their blessed Lord and Head died , and to whom he is a Redeemer , as the Elect Angels to whom he is only a Confirmer ? And ye are compleat in him , who is the Head of Principalities and Powers : Ye are compleat , fully compleat ; ye stand in him , in his Righteousness , compleat , who is your Head , and shall be preserved in him , in whom you are elected to everlasting Life . 6 thly . Because they are chosen to Salvation , that is , to enjoy and possess Salvation ; if they have it not , the Decree of God is frustrated : but his Eternal Decrees are as firm as Mountains of Brass . If the Decree of God , in appointing his Elect to Salvation , be frustrated or made void , either it is done by himself , or by others . Now it cannot be made void by himself , because it is an absolute Decree , his Mind alters not , and none else are able to do it : And as to the Slips and Miscarriages of the Elect themselves , God foresaw all their Evils from Everlasting , and as that hindered not their Election , so besure it shall neeer turn them out of it . But we are bound to give Thanks always to God for you , Brethren , because God hath from the beginning chosen you to Salvation , &c. From the beginning , that is , from before the World began , or from Eternity ; for the absolute Decrees of God , according to his Eternal Counsel , are from Everlasting . After the Apostle had shewed these Saints that there would come a falling away from the Faith , and that many would be deceived and damned for ever , to comfort and encourage them against the fear of final Apostacy , he brings this in the 13 th Verse , But we are bound to give Thanks for you , Brethren , beloved of the Lord , &c. You need not fear , as if he should say , of being deceived , or of perishing by dangerous Errors , or otherwise . 1. Because you are beloved of the Lord. 2. And also are elected to Salvation ; and because beloved , therefore elected : Whomsoever God doth absolutely appoint to this or that End , he will assist or enable to do whatsoever Means is necessary in order to that End. Now the Elect are chosen to Salvation , to inherit Eternal Life ; if therefore any of them miss of it , his Decree and Purpose is frustrated , which cannot be . We have another Text of the like Nature with this ; For God hath not appointed us to Wrath , but to obtain Salvation by our Lord Jesus Christ . From hence the Apostle argues , that they needed not to doubt of their Salvation : and by what preceeds , it appears , that Election is a great Motive to Holiness ; as when a Man that is sure of the Victory will fight couragiously , Let us who are of the Day , or Children of Light , not of Night , nor of Darkness , be sober , putting on the Breast-plate of Faith and Love ; for God hath not appointed us to Wrath , &c. Children of the Night shall perish , but none of the Children of the Light ever shall . The Apostle ascends to the original Cause of it , which is God's absolute Decree of Election ; Salvation would wholly else depend upon the uncertainty of Man's Will , and not upon the immutable and unchangeable Will and Purpose of God. Th●● is more than appointing the Means , it is an appointing the Persons , not appointed to Salvation upon the foresight of Man's Faith , because Faith is the Gift of God , and proceeds from his Counsel , that 's appointed too : else a Man may say , that I might be saved , I must thank God ; but that I am saved , I must thank my self , because it was left to the liberty of my own Will whether I would believe , and be saved , or no. Two things are necessary in our Salvation ; ( 1. ) The Merits of Christ's Blood : ( 2. ) Faith to apply it ; by which God's Image is restored to us , and preserved in us : and both these we have by his own free Grace , through Christ Jesus , as the Fruit of his electing Love. 7 thly . It doth further plainly appear , that Election does eternally secure all Christ's Sheep , all true Believers , from final Falling , or everlasting Ruin , from the words of our Blessed Lord himself ; For there shall arise false Christs , and false Prophets , and shall shew great Signs and Wonders , insomuch that ( if it were possible ) they should deceive the very Elect. Now is it not easy for any Man from hence to draw an Argument , that the Elect cannot fall finally away , so as to perish ? for if it is so , that they cannot be deceived , i. e. finally , or take in damnable Errors , so as to perish , of which our Saviour speaks ; for the Elect have otherwise in a great measure , and in many things ( I mean some of them ) been deceived ; but it is impossible they should be so deceived as to be damned . And if this be granted , then Election secures them , they cannot finally fall . If they might perish eternally , they might be deceived with damnable Heresies , and bring upon themselves swift and utter Destruction ; but they cannot be so deceived , because they are the Elect , therefore they cānnot fall away so as to perish . Arg. If the Election of Grace be absolute , as the Decree of Day and Night , or as that of Christ dying for our Sins : If we are elected in Christ as the Head , we being all Members , given to him to make up his Mystical Body ; if those that are elected , shall be called , justified , and glorified ; if the Means , as well as the End , be under God's absolute Decree and Purpose ; if our Election doth as absolutely secure us from final Apostacy , as the Election of the Holy Angels does secure them ; if we are elected to Salvation ; if it be impossible for any of the Elect to be finally deceived ; then none of them , none of the Elect , or no Sheep or Lambs of Jesus Christ , can so fall away as to perish eternally : but all this is true , therefore none of them can so perish . So much shall suffice as to the first Argument , to prove the Saints final Perseverance . Secondly , My next Argument shall be taken from the Nature of God's Infinite Love to all his Saints : The Love of the Father , and Love of the Son doth secure them from perishing ; it is wonderful , it passeth all Understanding : It is because God's Love is set upon them ; and it is such a Love , What a Love ? 1. I answer , it is an Everlasting Love : The Lord appeared of old unto me , saying , Yea , I have loved thee with an Everlasting Love , &c. It is a Love from Everlasting , therefore it must be a first Love , an early Love ; and because he loved them from Eternity , he elected them from Eternity . 2. It is a firm Love a strong Love , an endeared Love , nay , an inconceivable Love : I in them , and thou in me ; and that the World may know that thou hast sent me , and hast loved them , as thou hast loved me : A Love of the same Nature , of the same Quality . O! what is the Nature of that Love the Father hath to Jesus Christ ? Who can conceive of it , much less express it ? It is impossible for us to comprehend how firm , strong and endearing it is ; but thus he loves all his Elect Ones : Christ as Mediator is the Object of the Father's Love , so are all his Members : The same Love that is let out to the Head , as to the Nature of it , is let out to his Mystical Body , and to every particular Member thereof . 3. The Father's Love is a Love of Delight : He is said to love others with a Love of Pity , but he loves his Saints with a Love of Complacency : He will rejoice over thee with joy ; he will rest in his Love ; he will rejoice over thee with singing . He takes delight and satisfaction in his Love ; not in our Love to him , but in his Love to us . Again , it is said , As the Bridegroom rejoiceth over the Bride , so shall thy God rejoice over thee . 4. The Love of the Father is an inseparable Love , nothing can separate his Love from his Elect ; like as nothing could separate his Love from his own Son , so nothing can separate his Love from his Saints : For I am perswaded , that neither Death , nor Life , nor Angels , nor Principalities , nor Powers , nor things present , nor things to come , nor Height , nor Depth , nor any other Creature shall be able to separate us from the Love of God , which is in Christ Jesus our Lord. I am fully assured , as some read it , not by any special Revelation , but by the same Spirit of Faith which is common to all Believers , neither fear of Death , nor hope of Life ; nor shall the Devils be able , or evil Angels , though they are Principalities or Powers , though of that Rank , or according to others , ( who by Principalities understand the wicked Potentates of the Earth ) nor shall cruel Persecutors be able , nor shall Things present , whatever Temptations , Miseries or Afflictions which you now lie under , or may hereafter meet with ; neither height of Honour , or Spiritual or Civil Advancement , nor depth of worldly Disgrace , or Abasement , or the deepest of Spiritual Desertion that can befal them , nor any other Creature or Thing , shall be able to separate us ( who believe , or are united to Christ ) from the Love of God , which is in Jesus Christ our Lord. Arg. That which no Power of Earth or Hell , no Potentate , no Enemy no Friend , or no thing whatsoever is or shall be able to do or effect , cannot be done , or it is impossible it should be done . But no Power of Earth or Hell , no Potentate , no Enemy , no Friend , or nothing whatsoever , is able , or shall be able to separate true Believers from the Love of God , which is in Jesus Christ our Lord : Therefore it is impossible any such should fall so away as eternally to perish . Object . But stay , say some , your Argument is not good ; for Sin may separate them from the Love of God : We grant indeed from what the Apostle says , that nothing else can do it , but Sin may ; for your Iniquities have separated between you and your God. Answ . I answer , It is a mistake , Sin cannot separate them who are his beloved Ones from his Love ; the Scripture mentioned , proves not that such who are true Believers may be separated from God's Love , or that Sin can finally separate them from their God : therefore consider , 1. That I deny not but Sin may separate such from God , who are his People only by visible Profession , or only his in an externally legal Covenant , as the whole House of Israel at that Time was , when the Prophet uttered those Expressions : and it hath separated them , and the greatest part of them , I mean , for ever ; for the Jews , for the Sin of Unbelief , and rejecting of Christ , were utterly cast off . 2. Sin may also separate God's Elect Ones from his sensible , sweet , and comfortable Presence ; for a time God may hide his Face from his dearest Children , or bring them into great Afflictions . 3. Israel , when in the Babylonian Captivity , was said to be separated from God , because they were separated from his Temple and visible Worship , where he promised them his Presence . But it doth not follow from hence , Sin can ever finally separate God , and his Love , which is eternal and abiding , from those he hath chosen in Jesus Christ . To make it appear yet more fully , that Sin cannot separate them from the Love of God for ever , consider , First , That though it is true , as I have before shewed , that God's Beloved Ones may grievously sin against him , yet they cannot sin away his Love and Affection . And to make this appear , hear what God himself saith ; If his Children for sake my Law , and walk not in my Judgments ; — If they break my Statutes , and keep not my Commandments : What then , will he take away his loving-Kindness from them , and cast them off for ever ? O no , Then will I visit their Transgression with the Rod , and their Iniquities with Stripes ; nevertheless my loving Kindness will I not utterly take from him , nor suffer my Faithfulness to fail ; my Covenant I will not break , nor alter the thing that is gone out of my Mouth . Object . This is spoken of Christ , My loving-Kindness I will not utterly take from him , &c. Answ . 1. I grant that it is spoken of Christ , but not of Christ personally , but Christ mystically considered : Did Christ personally ever forsake God's Law ? Besides , doth not God say , his Children ? 2. Christ and Believers are considered as one , in regard of their mystical Union with him . 3. Doth the Covenant of Grace made with Christ , respect his Person only ? Or doth it not refer to all that are in him , or given to him , or all his true spiritual Seed ? But to put it out of doubt , read the next Words , and tremble , whoever you be that assert , that the Elect may perish for ever : Once have I sworn by my Holiness , that I will not lie to David . Well , what is that which God hath sworn by his Holiness , and will not lie to do for David , the true David , that is his own beloved Son ? pray read the 36 th verse , His Seed shall endure for ever , and his Throne as the Sun before me . His Seed , that is , all those that are given to him , or that are the Children of the Promise , such who are renewed by his Grace , or born of him by his Spirit , these are his Seed , and all these shall endure for ever : And to make it good , God hath sworn to Christ as Mediator , by his Holiness , they shall endure , that is , remain his Children for ever , or abide in his Covenant to Eternity , and therefore they can't be separated from his Love by Sin. Now dare any go about , through their great Ignorance , to charge God with Perjury ? O let them dread the Consequents of their evil Opinion . Object . Those of the Seed of Christ , or Believers who sin , and afterwards do humble themselves , we grant , shall endure , or be restored ; and they are such that the Spirit of God speaks of in that Psalm you mentioned . Answ . In answer to this , Brethren , pray consider , that God hath promised Grace to all his Children that fall into Sin , to humble them : Repentance is in the Covenant of Grace ; a broken and tender Heart he will give them , not only at first when they believe , but afterwards , when through Temptations and humane Frailties they are overtaken and sin against him ; 't is not a Repentance of their own getting , whereby to oblige God to return again to them . But pray see what he says to his beloved Ones , For I will not contend for ever , neither will I be always wroth ; for the Spirit shall fail before me , and the Souls that I have made . For the Iniquity of his Covetousness was I wroth , and smote him ; and he went on frowardly in the Way of his Heart . Well , and what will God do with him now , he hath sinned , and that grievously too , and God hath afflicted him as sorely , smote him in his Wrath ; or , as a Father seems to do when his Child that hath grievously offended him , but he is not humbled , he repents not , but goes on frowardly under the Rod : shall he perish ? stay a little , see what God says , verse 18. I have seen his Ways , and will heal him : although I might justly destroy him , ( as if God should say ) and leave him to perish , yet of my meer Mercy , and for my own Name sake , I will pity him , I will give him Repentance ; I will heal him , he shall mourn for his Sins , and I will restore Comfort to him , and to his Mourners . Alas , till God turn us , we turn not ; therefore a godly Man says , with poor Ephraim , Turn thou me , and I shall be turned ; for thou art the Lord my God. Surely after that I was turned , I repented ; and after that I was instructed , I smote on my Thigh . After God hath graciously touched our Hearts , convinced us of our Sins , or changed our Minds , we repent , and alter our Practices ; and God will give Grace thus to do . He remembers his Covenant and his Oath to our David , &c. I create the Fruits of the Lips ; Peace , Peace , to him that is afar off , and to him that is near , saith the Lord ; I will heal him . I will in a wonderful manner , and by my own Grace and Almighty Power , do all , and have all the Praise to my self . Object . But may be the Persons you speak of , were a praying People , they were found in their pious Duties , and so their Sins were forgiven , and they healed . Answ . How fain would some Men eclipse the Free Grace of God , and find something in the Creature to oblige God to give the Mercy promised . 1. I deny not but God will be sought unto for all the good Things promised to Believers ; But who is it that puts it into our Hearts to seek him , or helps and influences our Spirits to pray unto him ? We know not what we should pray for as we ought ; but the Spirit maketh intercession for us with Groanings that cannot be uttered . 2. Yet nevertheless , see what God saith of the People before mentioned ; But thou hast not called upon me , O Jacob ; but thou hast been weary of me , O Israel , ver . 22. Thou hast not brought me the small Cattel of thy Burnt-offerings ; neither hast thou honoured me with thy Sacrifices . I have not caused thee to serve with an Offering , nor wearied thee with Incense , ver . 23. Thou hast bought me no sweet Cane with Money , neither hast thou filled me with the Fat of thy Sacrifices ; but thou hast made me to serve with thy Sins , and wearied me with thine Iniquities , ver . 24. See now what a People these were , they had not so much as done the least things commanded , had not brought the small Cattel for a Sacrifice , nor did they pray , nor seek the Face of God : Yet that God may magnify his Grace , see what he speaks in the next Words , I , even I , am he that blotteth out thy Transgression for mine own sake , and will not remember thy Sins . Nothing you see , can take off God's Love from his Covenant-Children ; nothing is done by our own Merits , or for the sake or worth of our Duty , but all wholly of his own Mercy and Goodness . Secondly , To make it further manifest that the Sins of Believers cannot separate them from the Love of God , is evident ; because Jesus Christ hath fully satisfied his Justice for all their Sins , he hath paid all their Debts ; Wrath and Divine Vengeance cannot hurt the Elect of God , in whose stead Christ died : Should their Sins work their Ruin , and destroy their Souls , it would follow that Christ made no perfect Compensation for them ; if he hath , it would be injustice in God , should he let out his vindictive Wrath against them for their Sins : Surely he hath born our Griefs , and carried our Sorrows , &c. All we like Sheep have gone astray : we have turned every one to his own way , and the Lord hath laid on him the Iniquities of us all . Thirdly , Because they have an Advocate with the Father . Christ pleads the Merits of his own Blood , the Satisfaction he hath made for their Sins . My little Children , these things write I unto you that you sin not . O take heed you sin not ; do not grieve your Father , offend your God ; you know how hateful Sin is to him , as if he should so say : But if any Man sin , we have an Advocate with the Father , Jesus Christ the Righteous . Saints should neither presume to sin , nor despair if overtaken thereby . Fourthly , Because Christ prayed in the Days of his Flesh , that the Father would keep them that he had given him in the World from the Evil thereof , though not from every Evil. I dare not say that ; because whatever Christ prayed for , it was granted ; and yet we see the best of Saints do sin : But he prayed that they might not fall so , sin so , as to perish in their sin , or sin unto Death ; therefore their Sins shall never damn them . Fifthly , Their Sins cannot separate them so from the Love of God ; as that he should cast them off for ever ; because a broken Heart , and pardon of Sin , is contained in the Covenant of Grace : I will be merciful unto their Vnrighteousness ; and their Sins and Iniquities I will remember no more . Though they will be sick ; none can live and sin not ; yet they have a Physician that can and will heal them . The Covenant hath a healing Antidote in it for every spiritual Malady of the Soul of a poor dejected Believer : And because God hath promised to give Repentance to his Israel , Sin not being actually forgiven without Repentance , or before Repentance , therefore God will give Repentance to all his Children ; he will look upon them as Christ look'd upon Peter , and then they shall , and do weep as he did , bitterly . Nay , Brethren , Jesus Christ is exalted on high to this very End : Him hath God exalted with his right Hand , to be a Prince and a Saviour , to give Repentance unto Israel , and forgiveness of Sins : That is , to cover , to conquer and subdue all their Corruptions , and to supply their Wants , and to protect and defend them from all Enemies , and eternally to save their Souls : For which End he had his Name given him ; And thou shalt call his Name Jesus , for he shall save his People from their Sins ; from the Guilt of them , the Power of them , and the Punishment of them . Also therefore Sin cannot separate them from God's Love , and ruin their precious Souls . Sixthly . No Sin can destroy the Soul , nor separate it from God , but such Sins only that have dominion , that rule and reign in Men and Women , such that the Sinner loves and allows in himself : Nay , all unrenewed Persons are Servants of Sin ; but no Sin reigns in a true Believer , he loves no Sin , allows of no Sin , therefore cannot commit Sin : Sin shall not , cannot reign in them ; for Sin shall not have Dominion over you ; for you are not under the Law , but under Grace . Grace will prevent it , the Covenant of Grace , and the Influences of Grace , and the Promises of Grace . The Law commands , but gives no Power to obey ; but Power to subdue Sin goes along with the Gospel : the Law is the Strength of Sin , but the Gospel is the Death of it . Object . But for all this , good Men may be overcome , and backslide from God , and God may leave them and love them no more . Answ . 1. I answer , They may be overcome for a Time , or worsted in the Conflict , but they shall not finally be overcome ; though they fall , they shall rise again : And as it is said , A Troop shall overcome Gad , but Gad shall overcome at last ; so it may be said of every Believer . Hence the Apostle says , We are more than Conquerors , through him that loveth us . Rejoice not over me , O mine Enemy ; when I fall , I shall rise . 2. Though they backslide from God for a time , yet he will recover them again : I will heal their Back-slidings , and will love them freely . See here , that God's People by their Backslidings , do not lose his choice Love and Affections : No , no , he will love them still , and that freely too ; and will not rest till he heals them of that Sickness , which is the worst they can relapse into . 3. The Elect are another sort , they are not of them that backslide so , that God's Soul takes no pleasure in them : But we are not of them who draw back unto Perdition , but of them that believe to the Salvation of the Soul. There are some that so draw back , after they have made a high Profession of the Gospel ; but Christ's Sheep are not Sons of Perdition , but Sons of Faith , or true and sincere Believers , they cannot so sin , so apostatize : because the Seed remains in them , they cannot commit Sin ; they cannot sin as others do , not so as to lose God's Love , or not sin unto Death ; therefore cannot perish : They went out from us , but they were not of us ; for if they had been of us , they would no doubt have continued with us , &c. They were not such that had real Union with Christ , the true Anointing was not in them , they were not of Christ's Sheep , not sincere Believers , not Elect Ones . From hence let me draw this Argument ; Arg. 2. All those that sin , cannot separate from the Love of God in Christ , nor eternally destroy , nothing can , but they shall be certainly saved : but Sin cannot separate true Believers , or the Sheep of Christ , from the Love of God in Christ , nor eternally destroy them : therefore nothing can , but they shall certainly be saved . Object . But doth not this give encouragement to Believers to sin , and so a Licentious Doctrine ? Answ . 1. The Apostle answers this very Objection , to anticipate such a sort of Men that were in his Days , which we meet with in these of ours : What shall we say then ? shall we continue in Sin that Grace may abound ? God forbid . He having largely , in the foregoing Chapters , proved the Doctrine I am upon , viz. That Salvation is alone by Christ , by the Free Grace of God in him , that our Justification is by the Righteousness of Christ imputed , and no other way : And that Everlasting Life is sure and certain to all the Seed , to all in Christ , or to all who do believe in him ; and he shews , that where Sin abounded , Grace hath much more abounded : Particularly in the precedent Verse , he asserts , That as Sin hath reigned unto Death , even so might Grace reign through Righteousness unto Eternal Life , by Jesus Christ our Lord. From hence he raises this Objection , to anticipate carnal and blind Mortals , who see no further , and answers it with , God forbid ; how shall we that are dead to Sin , live any longer therein ? 2. Let me tell you , that they who leave Sin , refrain from Sin , upon no higher , better , or more noble Principles , than the fear of Wrath , or eternal perishing , or only act from slavish Fear , have doubtless not one Dram of true Grace in them . Brethren , to abstain from Sin , to strive against Sin , to resist Temptations , and to be found in all Duties of Obedience and Holiness , lies in high , sublime and evangelical Principles , and from such Motives that have greater Force and Power on the Soul , than the fear of Wrath or Hell can have . As , 1. Saith a Believer , Is Sin hateful to God ? doth God's Soul loath it , is it abominable to him , and shall it not be so to me , but shall I sin ? God forbid . 2. Hath Sin pierced my dear Redeemer ? Was it the Spear that let out his Heart's Blood , that wounded and tore him to pieces , that made him sweat great Drops of Blood , that let out Divine Wrath upon him , and made him a Curse for me , and shall I sin , and wound him again ? God forbid . 3. Did Christ die for me to redeem me ? did he stand in my stead , and bear mine Iniquities , and shall I sin ? God forbid . 4. Hath God bestowed such Grace upon me , as to love me from Everlasting , to chuse me , to redeem me , to renew me ; and all to this End , that I should be to the Praise of his Glory , and bring forth the Fruits of Holiness , and not sin against him ; and shall I sin ? God forbid . 5. Hath God raised me from the lowest Hell , and set me on High ; made me his own Child , and espoused me to his Blessed Son ? Hath he set a Crown upon my Head , and put Chains better than those of Gold about my Neck ? Has he clothed me with a Robe that shines like the Light , and sparkles beyond all precious Stones ? Has he given the Flesh of his Son to me for Food , and his precious Blood to me to drink , and shall I sin against him ? God forbid . 6. Hath God given me himself , given me a Taste how good he is ? Hath he allowed me to have free access to the Throne of Grace , and to have Communion with himself , and with his Son , and shall I sin against him ? God forbid . 7. Hath God given me his Holy Spirit to destroy the Body of Sin , and do I confess my self dead to Sin ; and as being dead , have I been buried with Christ in Baptism , and shall I live in Sin ? God forbid . 8. Have I seen , and do know the detestable Nature of Sin , how evil a thing Sin is , and am by the Graces of the Spirit compleatly armed to oppose , resist , and overcome Sin , and all the Enemies of my Soul ; and shall I commit Sin , and cowardly yield to the Temptations of Satan , and acquit the Field to the Reproach and Disgrace of my Blessed Lord and Captain of my Salvation , and destroy mine own Soul that Christ hath done so much to save ; and shall I sin ? God forbid . 9. Am I an Heir of Heaven , an Heir of Glory , and have the blessed Angels to minister to me , and to wait upon , and to protect me who also observe how I behave my self ; and shall I sin ? God forbid . 10. If I sin , live in Sin , make a trade of Sin , it will appear I hate God , resist his Will , contemn his Authority , cast Dung in his Face , grieve his good Spirit , and put the Devil into the very Throne of God ; and shall I live in Sin ? God forbid . Brethren , here is the principal and the grand Motive to keep you from Sin : it is from these and such-like Grounds that we should not sin against God. But I cannot further now enlarge ; I should have spoken of the Nature of Christ's Love , and have shewn how that keeps the Saints from Sin , and falling , so as not to perish : but I 'le proceed no further at this time . JOHN X. 28. And I give unto them Eternal Life , and they shall never perish , neither shall any pluck them out of my Hand . BRETHREN , the last Day I was upon the second Argument , to prove , That all true Believers shall certainly be saved , and none of them shall ever so fall away as eternally to perish : Which was taken from the Nature of the infinite and unchangeable Love of God the Father . Thirdly , I shall now proceed to the third Argument , taken from the Nature of the Love of Jesus Christ the Son ; and shew you that his Love secures the standing of all his Sheep , or all the Elect Ones of God , unto Everlasting Life . First , The Love of Christ is an early Love ; He loved us from everlasting : I was set up from Everlasting , from the Beginning , or ever the Earth was . — Then I was with him , as one brought up with him ; and I was daily his delight , rejoicing in the habitable Part of his Earth , and my delights were with the Sons of Men. It appears it was not only an early Love , but a Love also of Complacency , a Love of Delight . Secondly , Christ's Love to his Elect , is a wonderful Love. 1. If we consider the Person loving , viz. the Son of God , the Prince of the Kings of the Earth . 2. If we consider the Persons beloved , in their natural and fallen State ; for , when such , he set his Heart upon them : When they lay in their Blood , it was then he passed by and loved us : Now when I passed by thee , and looked upon thee , behold , thy Time was the Time of Love , and I spread my Skirt over thee , and covered thy Nakedness , &c. We were his Enemies , traiterous Enemies , vile Rebels to him , having abominable Enmity against him in our Hearts . 3. Consider the wonderful Atchievements his Love put upon him to undertake , and the wonderful Effects thereof . ( 1. ) Even to become a wonderful Surety for us , and to pay a wonderful Debt . ( 2. ) To leave wonderful Glory , even to come from Heaven , where he lay in the Bosom of the Father , and to come to the Earth , to dunghil Earth . ( 3. ) If we consider his wonderful Condescension and Abasement : he became Man , who thought it not robbery to be equal with God ; yet made himself of no reputation , and took unto him the Form of a Servant . He became wonderful Poor , who was wonderful Rich , yea , amazingly Rich , Heaven and Earth , and all things in it , being his own ; yet was born of a Poor Virgin , who doubtless had little or no Money to accommodate her , or to defray the Charges of a Lying-In at the Inn ; and therefore they turn'd her into the Stable , where she was delivered of our Blessed Saviour , and laid him in a Manger . O what wonderful Abasement was this ! Moreover , he also had no Money to pay the Tax that was laid upon him , therefore sends Peter to the Sea to take a piece of Money out of the Mouth of a certain Fish . He had no House of his own to dwell in , no not a poor Cottage : The Foxes of the Earth , said he , have Holes , and the Birds of the Air have Nests , but the Son of Man hath no where to lay his Head. — Also when in his greatest Pomp on Earth he rode but on an Ass , and that not his own neither , but he borrowed it . Moreover the good Women ministred Relief to him , he had not to supply his own Necessities ; he was poor in his Life , poor in his Death , standing charged with the Debts of many thousands , the least not owing less than ten thousand Talents ; which could he not have paid and satisfied for , he must have lain in Prison for ever . O what a Charge of Guilt was laid upon him ! Does Sin render a Man miserable ? doth one Sin charged on a Person , render him poor ? How poor then was he for a Time , that stood charged with all the Sins of his Elect ? He was for saken of all his Friends on Earth in his greatest Distress , and by his Father in Heaven ; he was Poor and Miserable in the Sight of all that saw him ; they pulled off his Hair , spit in his Face , crown'd him with Thorns , strip'd off his Garment : and all this for the sake of his Sheep , or for his Elect. ( 4. ) If we consider the wonderful and amazing Wrath he bore , what a Curse he was made for us ; the wonderful Horror , Pain , and Anguish he felt ; the wonderful Sweat he sustained , which were great Drops of Blood ; the wonderful Passion and Sufferings on the Cross he endured : He loved us , and washed us from our Sins in his own Blood He loved his Sheep , his People , his Spouse , as himself , above himself : Mary loved him so as to wash his Feet with her Tears ; but he loved Mary so , and all his Elect Ones , as to wash their Souls in his own most precious Blood. Jacob loved Benjamin , David loved Absalom ; but David said , Jonathan's Love to him was wonderful , passing the Love of Women . But what is a Bubble to the Ocean ! a Spark of Fire to a Furnace ! or a finite Love to an infinite Love ! What is all Love to Christ's Love ? ( 5. ) Christ's Love to his Sheep , to his Elect , is wonderful ; because it passeth knowledg : That ye may know the Love of Christ , that passeth Knowledg . 1. It passeth the Knowledg of the Natural Man. What can he , with all his natural and acquired Parts find out , as to the greatness and wonderfulness of Christ's Love ? 2. It passeth the Knowledg of the Moral Man. What can the Natural or the Moral Philosopher do , as to the comprehending , finding out , or demonstrating the Nature of Christ's Love ? Can he sound the Depth of the Sea ? Can he measure the Breadth of the Heavens ? Can he account the Length of Eternity ? Besides , here is a Height that their Art discovers not ; the Mathematicks teacheth not this Mystery : That ye may be able to comprehend with all Saints , what is the Breadth and Length , the Depth and Height , and to know the Love of Christ that passeth Knowledg . 3. It passeth the Knowledg of the Spiritual Man ; he cannot arrive to a full and perfect understanding of it . 4. Nay it passeth the Knowledg of the Holy Angels ; their Wisdom and Understanding no doubt is wonderful ; but here they are at a loss , they stand in amaze , looking into , and admiring with astonishment , this Love , to see him that is God become Man , to save such a Vile and Sinful Creature ; to love and delight in him that was so great an Enemy . 5. It is wonderful , because a whole Eternity will be but little enough to let out to Believers the Love of Christ . It will never be fully known , it cannot be comprehended ; all above , and all below , are at a loss , they are all at a nonpluss , and astonished at it . Thirdly , Christ's Love therefore to his Sheep , to his Saints , is an immense , incomprehensible , or an infinite Love ; as the Wrath and Anger of God , and the Lamb , when kindled and let out , is inconceivable , so is his precious Love to his People : this Breadth , Length , Depth and Height , doubtless refers to the unsearchable Greatness and Immensity of God. Canst thou find out the Almighty to perfection ? Canst thou come to the uttermost of what God is ? Canst thou find out the inmost Recesles or Secrets of God's Heart , of Christ's Heart ? Hast thou seen what is laid up in the inner Chambers of his Spirit ? then thou mayst know his Love ; for it is like himself , God is Love , Love is his very Nature : It is as high as Heaven , what canst thou do ? deeper than Hell , what canst thou know ? longer than the Earth , broader than the Sea. Many Wits , as one notes , run Riot in Geometrical Notions about Moral Dimensions ; and whereas Naturalists give us but three Dimensions of a Body , Longitude , Latitude , and Profundity , the Love of Christ ( Brethren ) hath Altitude added , which is a Fourth . Doubtless all these Dimensions are mentioned , only to set forth the Immensity of Christ's Love. 1. Christ's Love is broad , enough to spread over and cover , like a Mantle , all the Sins of his Elect , and also to hide them from Satan's Rage and Fury . His Love is long enough to reach us with his Arm of Affections , where-ever we are , or whatever our Wants be . Christ's Love is deep enough to find us out , and relieve us under all depths of Afflictions , Despondency or Distress , of what sort soever . Christ's Love has a Height in it , enough to defend us , like a high Wall , against all the Assaults of those Enemies that are in high Places , and above us ; we cannot see them : As-Satan is a Spirit , he has the Advantage of us ; such is his Nature , he is said to be in high Places ; he is the Prince of the Power of the Air. But God is above him , Christ is in a higher Sphere , his Love hath a Height in it ; so that neither Height nor Depth can separate us from his Love , as well as it cannot separate us from the Love of the Father . 2. Christ's Love is an infinite or an immense Love , as appears , because it is without beginning , it is from Eternity , before ever the Earth was . That which was before the World was , is without beginning : but the Love of Christ to his Elect was before the World was , even from Everlasting . Yea , I have loved thee with an everlasting Love. 3. Christ's Love to his Sheep , to his Saints , is an infinite or immense Love ; doth appear , because his Love to them is as that Love the Father hath to him : As the Father hath loved me , so have I loved you . Though [ as ] may not be a Note of Comparison in every Sense , yet it doth signify the Truth , Firmness , and Greatnese of Christ's Love : The Father loveth Christ with an eternal , immense , immutable , constant , free , full , and perfect Love ; so doth Jesus Christ love every one of his Elect Ones . Again , saith Christ to his Father , that the World may know that thou hast loved them , as thou hast loved me : He would have all know how he loves his People , or such that were given to him . 4. It appears to be an infinite Love , because it cannot be found out , defined or comprehended , it passing all Understanding ; as also by the glorious and amazing Effects thereof , which are apparent to all . 5. Because it is without ending : all those that Jesus Christ doth love , or hath set his special Affections upon , he loveth to the End ; his Love is not only from Everlasting , but also to Everlasting ; he abides in his Love , notwithstanding all the Weakness , Frailties or Decays of Love in his People towards him : He heals , and with a Nevertheless will heal their Back slidings , and love them freely . Fourthly , The Love of Jesus Christ to his Saints is a Conjugal Love ; it is an Espousal Love Though I purpose to speak to the Nature of that blessed and mystical Union which is betwixt Christ and every Believer under a distinct Argument , yet let it be considered here , that the consideration that Christ's Love is such , as that he doth espouse every Godly Soul , and marry it to himself ; this must needs be one of the highest Arguments that can be produced to prove their final Perseverance ; because Espousal Love is the Sweetest , the Firmest , and most abiding Love , especially the Love of Christ's Espousal : I will betroth thee unto me for ever ; yea , I will betroth thee unto me in Righteousness , and in Judgment , and in loving Kindness , and in Mercy . I will even betroth thee unto me in Faithfulness , and thou shalt know the Lord. What words can more fully express the Firmness of this Marriage-Contract , or Espousal Love of Christ to his true Israel ? This Conjugal Love of Christ is that never-exhausted Fountain of all our spiritual and eternal Comforts ; all Mercies , like Streams which never fail , flow to all Believers , from hence . Can a Man shew greater Love to a Woman , than to espouse her to be his Wife ? This is beyond the Love of Parents to Children : Christ bestows himself on us , and all he hath ; nay , and that he might do this , he bought or purchases us : Christ bought his Spouse ; none ever gave such a vast Sum for a Wife as Jesus Christ hath done ; and shall any think he will lose her after all this , if he is able to help it ? How can that enter into any Man's Thoughts ? Will a faithful Husband , a tender Husband , suffer his most dear and beloved Wife , that he hath such Affection to , to be torn from him , and be abused and pulled into pieces , and he look on ? If he hath Power in his Hand , will he not rescue her , nay , die upon the Spot before he will see this done ? But alas , ala , what is the Love of any mortal Man , to his Spouse , to his Wife , when compared with the Love of Christ to his Saints , who loved his Church , and gave himself for her ; and whose Love is as you have heard , so wonderful , infinite , and inconceivable ? Moreover I hope none doubt of his Power . Others may see their Wives ravished and torn in pieces before their Eyes , and cannot help it , they are not able to help and save them : but Christ wants no Power , as he wants no Wisdom , Care , or Affections . Now what are the Enemies , the most dangerous Enemies of the Spouse of Christ ? Is not Sin the chief , Sin , the World , the Devil , &c. Will he then , think you , let Sin prevail , Satan prevail , so far as to deflour , murder and destroy that precious Soul he thus loves , and hath espoused to himself ? Those who assert final falling from a State of true Grace , must say he doth thus , viz. He suffers Sin to destroy his Spouse , even to put out the Eyes , deflour , strip , wound , and murder the Soul he has espoused , whilst he stands by and looks on , and can , but will not help nor deliver her , because the Soul is bliaded by some Lusts , or drawn away by an Enemy ; therefore they say he will not . He that can believe such a Doctrine , let him . But , Fifthly , Christ Love hath an attracting and a retaining Quality in it : It draws the Soul to Christ , and it keeps it close with Christ , when it hath received and imbraced him ; it draws , nay , constrains the Soul to love Christ ; We love him , because he first loved us . And no Man or Woman that loves Christ sincerely , but they hate Sin : it constrains the Soul to return Love for Love. Christ's Love is like Elijah's Garment that he cast upon Elisha , who immediately run after Elijah , and said , Let me , I pray thee , kiss my Father and Mother , and then I will follow thee . And be said , Go back , what have I done unto thee ? Thus doth Christ's Love to the Soul in all that feel its Influences , they follow him , cleave to him , and also keep with him : for like as the Fear of God , so the Love of God is put into our Hearts , ( if we are sincere Christians ) and we shall not , cannot finally depart from him . Sixthly , Christ's Love is a free Love ; as nothing did purchase it , so nothing can nor shall lose or forfeit it : I will love them freely . From the whole I infer , — If the Love of Jesus Christ is an early Love , a Love of Complacency ; if it be a wonderful and amazing Love ; if it be an immense , infinite , and incomprehensible Love ; if it is a conjugal Love , an attracting and retaining Love , a free and abiding Love , which he hath to every Believer ; then he will not ever let go that hold he hath of every one of them , so as to suffer them to fall from him , as eternally to perish : But such is the Nature of the Love of Jesus Christ ; therefore he will never so let go that hold he hath of every Believer , as to suffer them to fall so as eternally to perish . Brethren , such is the Love of Christ to his Saints , as that he gives them special Tokens and Assurance of his Eternal Favour . Some of them are these following . 1. He calls them with an effectual and special Calling . 2. He renews them , and stamps his own Image upon them . 3. He puts his Holy Spirit into them . 4. He justifies them freely by his own Grace , giving them his own Robe of Righteousness , which is beyond a Garment of Cloth of Gold. 5. He sanctifies them , and endows them with Power to mortify Sin ; and when they fall , he helps them up again by his right Hand . 6. He seals his Love to them with the Kisses of his Mouth , or by his most sure and precious Promises . 7. He commands his Holy Angels to attend them , and to administer to them , and keep them in all his Ways . 8. He leads , feeds and preserves them , under all Trouble , Temptation and Afflictions , and sympathizes with them . 9. He sets them as a Seal upon his Heart , as a Seal upon his Arm ; they are engraven on the Palms of his Hands ; he hath sworn that his loving Kindness shall never be taken away from them . As I have sworn that the Waters of Noah should no more go over the Earth , so have I sworn that I will not be wroth with thee . — For the Mountains shall depart , and the Hills be removed ; but my Kindness shall not depart from thee , &c. 10. He puts his Law into their Hearts , that none of their Feet should slide . APPLICATION . First , To close with this ; O see , you that are Believers , that you strive after the Knowledg of Christ's Love. Motives . 1. It is the highest Ingratitude not to desire after the Knowledg of such Love : Shall a Beggar be beloved by a Prince , and she not be affected with it , nor inquire after it ? 2. Because you are the Objects of this Love , of this Affection ; doth it not seem an amazing Consideration to you ? May be you can't soon believe it ; because you see no worth in your selves . Ah , saith the Soul , Christ loves me thus ! What , such a poor sorry and filthy Wretch ! Wonder O Heavens , be astonished O Earth ! The more you know it , the more you will love your Blessed Saviour . He loved me not a righteous Person , but me a Sinner , a loathsom Sinner , when in my Blood and Filth . 3. This will make you little in your own Eyes ; the more we know of God , and of Christ , and of his Love , the more we shall loath and abhor our selves . O that ever I should grieve him as I have done ! How did the sense of God's Love and Goodness to David humble him : Who am I , O Lord , and what is mine House , that thou hast brought me hitherto ? And yet is this a small thing in thine Eyes , O God , for thou hast spoken of thy Servant's House for a great while to come , and hast regarded me according to the Estate of a Man of high Degree , O Lord. Thus may every Believer say . The Love of Christ will have the like Effect on our Souls , as the Knowledg of David's Love to Abigail , when he sent Messengers to her to make her his Wife , and raise her to his Throne : Let me ( saith she ) be a Servant , to wash the Feet of the Servants of my Lord. 4. The Knowledg of Christ's Love , will beget greater and stronger Love in our Souls to him : Love begetteth Love , but not till it is known . O taste , Sinners , of this Love : had you but a Taste , how would your Hearts be enflamed in Love to Jesus Christ . And as to you Saints , 5. The more you know of Christ's Love , the more your Hearts will die ( and your Love cool ) to all earthly things . 6. The more you know of Christ's Love , the more firmly you will be fixed and setled in his Truth , and be delivered from Fears and Doubts about your standing . Alas , it is not Sin , nor Satan , nor Hell , nor Death , that can deprive your Souls of Christ's Love , if you are his . If Satan says , Thou art a vile Sinner , and lays before thee the Baseness of thy Heart ; tell him , Christ's Love passeth Knowledg . Does he say , that thou wilt fall one time or another ? Tell him , Christ loved thee not for thy Righteousness ; and his Love that is so infinite , will never suffer thee to fall and rise no more . 7. The Knowledg of Christ's Love will make us to speak well of God , and Christ , and his Ways , at all times ; still we shall say , the Love of God , and Jesus Christ , is the same , all is in Love ; whom I love , I rebuke and chasten : Christ's Love known and experienced , will be a Cordial to bear thee up to the end of thy Days . 8. This will set your Souls at liberty , and bring you out of the Spirit of Bondage , and make you to run after him : But it is not the knowing of Christ's Love in any degree , but to that degree that passeth Knowledg ; a Love that can't fail which will do this . 9. The Knowledg of Christ's Love will make you cling and cleave to him : Christ is the Loadstone , and our Soul the Needle ; and now our Soul having touched him , it makes to the Center ; and though you may , like the Needle , tremble for a Time , yet you are hastening to him , and never will rest till you come to him whom your Souls love . 10. The more you know of him , and of his Love , the more will be your inward Joy and Peace : For this is the Way to be filled with all the Fulness of God , and to know the Love of Christ which passeth Knowledg , that you may be filled with all the Fulness of God. Secondly , This may reprehend and sharply reprove , such Christians that doubt of the Love of Christ ; especially those who affirm , that justified and sanctified Persons may for ever lose his Love and perish ; for this renders his Love mutable and changeable , according as the Love of Mortals change one towards another . Thirdly , and lastly , What Comfort and Consolation doth this afford to all true Christians ? But I must proceed to the next Argument , to prove , That Saints shall not , cannot finally fall so as to perish . Fourthly , Christ's Sheep , his Saints , shall never so fall , as finally and eternally to perish , I shall in the next place prove , and that from the Nature of the Covenant of Grace . First . Because it is a Covenant of Grace : We do not stand in this Covenant , as Adam stood in the first Covenant . And now that it is a Covenant of Grace , will appear , if we consider with whom this Covenant was primarily made ; and that was with Jesus Christ , it was made between God in the Person of the Father , and Man in the Person of Christ . Our Lord Jesus was constituted in this Covenant , the great Head , Representative , and blessed Surety , for and in behalf of all the Father gave unto him . Adam had no Surety that undertook for him in the first Covenant , as a Covenanting Hand , but was entrusted with all his Riches , all being put into his own Hand , which he soon by his Sin lost , and undid himself and all his Posterity , whom he was set up as the common Head and Representative of . God foresecing this , he would not enter into a Covenant any more with Man , his Credit being for ever lost : And since he lost all when he had Power to stand , there was no likelihood or possibility of his standing , after he had deprived himself of his Power of doing good , being depraved in all the Faculties of his Soul. Therefore Christ was set up , set up from Everlasting , by the Holy God , ( who foresaw all things before they came to pass ) as the Head and Surety of the New Covenant , ( called the New Covenant , in respect had to the time of the Revelation of it to Mankind , it being not known until Man had broke the first Covenant ) : now Christ undertook in the Covenant of Grace for all the Elect , he personating them , when the Father and he entred into that glorious Compact or Covenant-Transactions , we having not then an actual Being , he represented all that were given to him out of the lost Lump of fallen Man ; and undertook , as Mediator , to make up that Breach that was between God and Man ; and by his perfect Obedience to merit for them Everlasting Life , and to bring them all to Glory . This being so , nothing can more fully demonstrate the Certainty of their Salvation , and the Impossibility of any of their perishing ; for they for whom Jesus Christ did undertake this great and glorious Work , even all the Elect Seed , were put into his Hand by the Tenour of this Covenant , to work out Life and Salvation for them , and to die in the room and stead of them ; thereby to bear that Wrath and Curse that they otherwise must have suffered , born and endured for ever . Now in this Covenant , Eternal Life comes to us primarily by God's Free Grace , in his finding out , parting with , and accepting of his own Son to be our Saviour and Surety . And secondly , by virtue of what Christ hath done , and did undertake to do and suffer for all that should be saved , they cannot perish : I have found David my Servant ; with my Holy Spirit have I anointed him . — My Mercy will I keep with him for evermore , and my Covenant shall stand fast in him . His Seed also will I make to endure for ever . His Seed , that is , all that are the Product of his Spirit , or are quickned and renewed by him . This is the Nature of the Covenant of Grace , Christ is their Root and Head , their Spirit of Life is in him , and it is derived from him in Regeneration , in a spiritual way , as our natural Life was in , and derived to us from the first Adam by Generation , in a natural way . My Brethren , pray do not mistake about the Nature and Tenour of this great and glorious Covenant : The Father , we say , enters into a Covenant with his Son , and promises Eternal Life unto him , and to all his Elect Seed , upon the consideration of what he , I mean our Blessed Saviour , was to perform in respect of those federal Conditions proposed to him , which he did then undertake on Man's behalf , or such of Mankind that God did intend to save . And the Father that accepted of him , and sent him into the World , and gave him his Sheep , doth look to him as to the final and compleat Accomplishment of all things , that were either to be done for them , or wrought and done in them , in order to the Everlasting Salvation of their Souls . And this Christ engaged to do , and took them into his Hands in this Covenant to effect ; which is clearly signified in my Text , together with a full Assurance unto us , that he will do it in spite of Sin , Devil , World , and all Enemies ; Neither shall any pluck them out of my Hand . Our Blessed Saviour further saith , All that the Father hath given me , shall come unto me ; and him that cometh unto me , I will in no wise cast out . For I came down from Heaven , not to do mine own Will , but the Will of him that sent me . And this is the Father's Will that sent me , that of all which he hath given me , I should lose nothing , but should raise it up again at the last Day . This was the Covenant between them both , this is his Father's Will , that none , no not one , no nothing of them that were given to him , neither their Souls nor Bodies , should be lost , but all must be saved , he having engaged and promised to fulfil and accomplish the Father's Will herein . O happy Believers ! you are not left to your own Covenanting with God , to the Power of your own Wills ; nor do you stand upon your own Legs , but you are in God's Covenant , in Christ's Covenant ; you are committed into Christ's Hand to keep , you stand upon your Surety's Engagements , his Undertakings ; God looks to him , and expects that he gives a good Account of all his Sheep at the last Day ; and Christ is able and faithful : He says , Them I must bring ; I have struck Hands with my Father , I have covenanted and promised to die for them , and to call , renew , and eternally to save them ; and they shall never perish . This being all true , what is become of the Doctrine ( or rather of the gross Error ) of a final falling from a State of true Grace ? Secondly , To proceed a little further : Jesus Christ , by virtue of this Covenant , and in pursuance of that great Work he undertook , did not only die to satisfy for the Sins of his People , but also purchased or procured thereby a gracious conveyance of the Holy Spirit , and the saving Graces and Influences thereof , to change their Hearts , bend and subject their Wills , and graciously to renew and convert their Souls unto God , which God foresaw otherwise could never be done , and also to carry on that good Work in them until they come to Glory : And this indeed he was obliged to perform , according to the Tenour of this Covenant . And hence it is that Paul saith , Being confident of this very thing , that he which hath begun a good Work in you , will perform it until the Day of Christ ; or until the Day of your Death he will perform it ; which denotes his Covenant-undertaking , he having obliged or bound himself as our Surety to do it . It is not said he will perfect , or finish it , but he will perform it . Had not the Apostle referred to that Obligation in the Covenant of Grace which he laid himself under , the other Expression had been as proper , i. e. to say , he will perform it . He is faithful , and cannot fail in doing and performing what he hath made a Bargain , or covenanted to do : As we say , when a faithful and responsible Person hath covenanted to do this or that , though the Work be great and difficult , and much Opposition lies in his way , yet he will do it , he will perform what he hath undertaken . Hence David saith , I will cry unto God most High ; unto God that performeth all things for me : To God most high that is able to do it , let Sin , Men and Devils , do what they can to hinder him . This is further confirmed by the Prophet ; Lord , thou wilt ordain Peace for us , for thou also hast wrought all our Works in us : All is the Effects of thy Grace , according to thy glorious Covenant . Hence also the Apostle saith , For it is God that worketh in you , both to will and to do of his own good Pleasure . No Man can chuse that which is savingly Good , much less perform it , until his Will is graciously renewed : My People shall be willing in the Day of my Power . This being so , how contrary is this Doctrine to that which some Men maintain concerning the Power of the Creature , or Power of Man's depraved Will , the purport of which leaves the Salvation of every Soul at the greatest Uncertainty imaginable ? They tell you Christ died for all Men , that is , for their Good , and satisfied for their Sins , against the first Covenant , for all Men ; and that all are put into a Capacity to be saved , if they will believe , repent , and continue in believing and in well-doing to the End : they clearly intimate , that whatsoever the Decree or Purpose of God is , and whatsoever the Nature of the Covenant of Grace is , yet all is at the determination of Man 's own Will , whether any one will be saved or not , God affording him only strong moral Perswasions , Reasons , Motives , and Subjective Considerations thereunto , which may , or may not incline , excite or prevail with him to believe and obey the Gospel , and perform the procuring Conditions of Life and Salvation ; or they may not incline , excite or prevail with any one Soul : they do not , will not say , that Christ is under an Obligation , by virtue of the Covenant made with the Father , to afford effectual Grace , special Aid , internal Strength to any , in order to bring them over unto God ; but that it is left to the Creature , and that he needs no such supernatural or irresistible Grace to work upon him : Which doth , ( 1. ) Evidently tend to ascribe the whole Glory of our Regeneration and Perseverance in Grace unto Man , and not to the Grace of God : for that Act of our Wills on this Supposition whereby we convert unto God , is meerly an Act of our own , and not of the special Grace of God. This is clear ; for if the Act it self were of effectual Grace , then would it not be in the Power of the Will to hinder it , as a late Reverend Minister notes . Also ( 2. ) it would and must follow , that this would leave Regeneration and Salvation absolutely uncertain , ( notwithstanding the Purpose of God , the Covenant of Grace , the Undertaking and Death of Christ ) whether ever any one in all the World should be saved , or no , as I hinted before : for when God hath done all , Christ hath done all that he is concerned in , or is to do on his part , it is absolutely in the Power of the Will of Man , whether it shall be effectual , or not ; which is directly contrary to the Covenant , Promise and Oath of God unto Jesus Christ : ( 3. ) It is also contrary , as you have heard , unto express Texts of Scripture , wherein effectual Conversion , and final Perseverance is wholly ascribed unto the special Grace of God , as the immediate Effect thereof ; God worketh in us to will and to do . The Act therefore it self in our Conversion , is of God's Operation ; and though we will our selves , yet it is he who causeth us to will , by working in us to will and to do But if the Act of our Will in Believing and Obedience , in our Conversion and Perseverance , be not the effect of God's special Grace in us , then God doth not work in us , both to will and to do of his own good Pleasure . Thirdly . The Covenant of Grace secures all Christ's Sheep , all his Saints , from falling away so as eternally to perish , because the Covenant of Grace is an Everlasting Covenant , well ordered in all things and sure : Not only well ordered in all things for the Glory of God , in all his blessed Attributes , but also for the Happiness , Safety and Security of all their Souls that the Father gave unto Jesus Christ . 1. It is well ordered for our Good , in that Christ hath pacified the Wrath of God thereby for us . Christ hath , by the Blood of his Covenant , made up that great Breach that was between God and us . So that now God says unto his People , Fury is not in me . See what Paul says , When we were Enemies , we were reconciled unto God by the Death of his Son : And by his Spirit he reconciles us , he slays and subdues the Enmity that naturally was in our Hearts against God. Christ in this Covenant ( it is so well ordered ) is that blessed Days-man that lays his Hand upon both , he brings God to Man , and Man to God : We were the Children of Wrath , and under the Curse of the Law ; but by the Grace of this well-ordered Covenant , we were made the Children of God , and delivered from the Curse of the Law : Christ hath delivered us from the Curse of the Law , being made a Curse for us . We had lost the Image of God ; but by this Covenant it is restored to us again , and so that we shall not lose it any more for ever . We were dead , blind , naked , in Bonds and in Prison , but by the Grace of God in this Covenant we are quickned , our Eyes are enlightned , and we have our naked Souls clothed ; yea , and are brought out of Prison , and all our Wounds are healed . We were guilty and filthy Creatures ; but by this Covenant are justified and sanctified , being actually acquitted , and through Faith pronounced Righteous , in the perfect Righteousness of Christ ; and all our Sins pardoned ; and are sanctified , purged and washed by Faith in his Blood , and shall not come into Condemnation : There is therefore now no Condemnation to them that are in Christ Jesus ; they shall never perish : If there is no Condemnation to them , there is no possibility of their final falling . Well , but what are the Characters of those happy Souls ? why , they are such , saith the Apostle , who walk not after the Flesh , but after the Spirit . Moreover , see this more fully confirmed by Christ himself ; Verily , verily I say unto you , he that heareth my Words , and believeth on him that sent me , hath Everlasting Life , and shall not come into Condemnation , but is passed from Death to Life : He is passed out of a state of Death to a state of Spiritual Life ; he hath Eternal Life in the Seed of it in him ; he hath a sure and certain Right and Title to Everlasting Life ; he shall not be deprived of it by any Enemy whatsoever : so much do these words of our Blessed Saviour imply . Now what daring Men are they who say , they may come into Condemnation that do believe ? Will they gainsay and contradict the Lord of Life and Glory ? 3 dly . It is a well-ordered and sure Covenant , because it is made in and with our blessed Surety , as before I shewed you : God treats with us , trades again with us , gives forth his Heavenly Treasure to us ; but all is upon the Credit and Security of Jesus Christ , who is become the Surety of this Covenant . Now we may have what we need , come when we will in his Name , he is engaged to God the Father for us ; Christ was made a Surety of a better Covenant . When God saw Man undone , run out of all , and no trusting him any more , Christ step'd in and undertook for us , and put his Hand to the Covenant , and brings himself under an Obligation for us . Quest . Is Christ a Surety to God for us , or of us to God ? An. I answer ; God on his part had no need of a Surety to undertake for him ; he never failed nor broke at first with Man , it was Man that broke and failed in his Covenant with God. " But we on all Accounts ( saith Dr. Owen ) stand in need of such a Surety for us , or on our behalf : Neither without the interposition of such a Surety , ( saith he ) could any Covenant between God and us be firm and stable , or an Everlasting Covenant ordered in all things and sure . " 4 thly . Because this Covenant is made upon the unchangeable Decree and Counsel of God : My Covenant I will not break ; nor alter the thing that is gone out of my Mouth . If you can break my Covenant of the Day and Night , then may also my Covenant be broken with David . Now Christ and his Seed , his Elect , are but one Party in this Covenant ; it was made with him , and with us in him , before the World began . See Paul ; Who hath saved us , and called us with an holy Calling ; not according to our Works , but according to his own Purpose and Grace , which was given us in Christ Jesus before the World began . It was made as firm to us in Christ who do believe , as it was made to him , and only made with him for us ; to this End , even to secure Eternal Life for us , that we might not lose it : and it is as firm by the Decree and Counsel of God , as the Covenant of Day and Night . And thus it is of Grace alone ; the Reason of which the Apostle gives us ; Therefore it is of Faith , that it might be of Grace , to the end the Promise might be sure to all the Seed . Pray observe it well . 5 thly . This Covenant is sure to all the Elect , and gives them an Assurance of Everlasting Life ; because the execution of it is put into the Hands of the Holy Spirit , the Holy Ghost is to see that all the Legacies left in Christ's last Will and Testament , are given to all Believers ; all Covenant-Blessings shall therefore be faithfully bestowed upon them of which final Perseverance in Grace and Holiness is none of the least : Christ's Will runs , none of them shall perish ; and it is the Father's Will , that none that he hath given to his Son should be lost . Now the Spirit of God cannot fail , it is his Work to regenerate , sanctify and preserve , and to make meet all the Saints of God for the Eternal Inheritance ; therefore they cannot perish . 6 thly . The Covenant is firm and sure , and doth secure all Christ's Sheep unto Eternal Life , appears further , because it is confirmed by the highest Witnesses in Heaven and Earth . ( 1. ) The Father , ( 2. ) the Son , ( 3. ) the Holy Spirit , and all those wonderful Miracles that were wrought : this was one End of that mighty Testimony , viz. That all the Father hath given to Christ , or all that believe in him , may assuredly know they shall not perish , but have Everlasting Life . 7 thly . This Covenant makes all the Blessings thereof sure to all Believers , because it is confirmed and ratified by the Blood of the Testator Jesus Christ : That Covenant that is confirm'd and ratified by Christ's Blood , must needs be sure to all the Seed , and secure all Blessings in it to them . We have also as a Sign and Token of this Confirmation of the New Covenant , the Ordinance of the Lord's Supper ; This is the Blood of the New Covenant that is shed for you , to make Peace for you , to procure Justification , Reconciliation , pardon of Sin , and Eternal Life for you : it is sealed to you by the Spirit through my Blood ; take , eat this , and drink this in token of it , as an Assurance of it . 8 thly . The Covenant of Grace doth secure the standing of Christ's Sheep , or preserve all Believers to Everlasting Life , because of the Promise and Oath of God. We have , ( 1. ) The Promise of God to Christ ; He shall see his Seed . And again , His Seed shall endure for ever . How can that be , if any one that is begotten by Christ's Word and Spirit may perish ? ( 2. ) The Promises also are as made to us in Christ . This was Abraham's Title to the Blessings of the Covenant : To Abraham and to his Seed were the Promises made ; that is , to Christ and to all Believers in Christ . For all the Promises of God in Jesus Christ , are not Yea and Nay , but Yea and Amen , to the Glory of God the Father : From the Father through the Merits of Christ , and the Application of the Holy Spirit . Nay , God that cannot lie , promised them to us in Christ before all Worlds : See Paul , In hope of Eternal Life , which God that cannot lie , promised before the World began . If Believers do perish , what will become of the Promises of God , nay , of the Oath of God ? For when God made Promise to Abraham , because he could swear by no greater , he swore by himself , &c. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of his Counsel , confirmed it by an Oath : That by two immutable things , in which it was impossible for God to lie , we might have strong Consolation , who have fled for Refuge to lay hold on the Hope set before us . This Promise and Oath of God , doth respect the Salvation of all the Elect , or all that are Believers , who are the Heirs of the Promises . O let any take heed how they affirm , that any one of these may perish , since God's Oath is passed that they shall not ; and 't is to this end that all of them might have strong Consolation . 9 thly . I might proceed to shew you that the Covenant of Grace does preserve all the Sheep of Christ to Eternal Life , and shews us , that it is impossible that any of them should so fall away , as eternally to perish , because they in this Covenant have received the Earnest of the Inheritance , and by the same Spirit it is sealed to them also . But I shall pass by that , having elsewhere spoken fully to it . 10 thly , and Lastly , This Covenant prevents the Saints final falling , because it is an absolute Covenant which can never be broken , but stands as firm as their Eternal Rock . See what the Prophet speaks , 't is as absolute as the Covenant God made with Noah : For this is as the Water of Noah unto me ; for as I have sworn the Waters of Noah shall no more go over the Earth , so I have sworn that I will not be wroth with thee , nor rebuke thee . For the Mountains shall depart , and the Hills be removed , but my loving Kindness shall not depart from thee , neither [ mark it ] the Covenant of my Peace be removed , saith the Lord that hath Mercy on thee . And now this Covenant is made with every Sheep and Lamb of Jesus Christ , as it appears by what the same Prophet speaks , Incline your Ear , and come unto me ; hear , and your Souls shall live ; and I will make an Everlasting Covenant with you , even the sure Mercies of David : that is , then you shall be brought actually into the Bonds of this Covenant , which is the Work of the Spirit ; for who else can make the Dead to hear and live ? So this Covenant secures you to Eternal Life . Let me sum up the whole of this Argument . ( 1. ) If the New Covenant be a Covenant of Grace , and not of Works ; if it be not according to the first Covenant that was made with Adam , but of a quite contrary Nature . ( 2. ) If it be made with Christ for all his Elect , and in him with them , before the World began . ( 3. ) If Christ is the Surety of the Covenant , and hath ingaged or obliged himself in this Covenant to the Father , to perform all the federal Conditions proposed to him , and undertaken by him on their behalf , namely to work out perfect Righteousness according as the Law requires , ( of all that can be justified with God ) and to die in their room , to satisfy for their Breach of the Law , and to quicken , renew , sanctify and preserve them all unto Eternal Life . ( 4. ) If it be an everlasting Covenant , well ordered in all things , and sure , for the Salvation of all that are given unto him , it being made upon the unchangeable Decree and Counsel of God. ( 5. ) If the Execution of all things that are required of Believers , in order to their Interest in this Covenant , and their perseverance to the End , be put into the Hands of the Holy Ghost to work in them , and for them . ( 6. ) If the Covenant is confirmed by such infallible Witness ; if it be ratified and confirmed by the Blood of Christ . ( 7. ) If it is also confirmed by God's Promise and Holy Oath . ( 8. ) If the Earnest of Salvation is given to them . ( 9. ) And they are sealed unto the Day of Redemption by the Holy Spirit . ( 10. ) And if 't is an absolute Covenant like that of Noah : Then they all , and every one of them , shall certainly be saved , and none of them can fall away so as eternally to perish . But all this is true , and evidently so , therefore they shall all be saved . No more at this Time. JOHN X. 28. And I give unto them Eternal Life , and they shall never perish , neither shall any pluck them out of my Hand . BRETHREN , I am upon the Proof and Demonstration of the Doctrine which I raised from our Text , ( viz. ) That none of the Sheep of Christ , or Saints of God , can so fall away as eternally to perish . The last time I spoke to the fourth Argument , which was taken from the Nature of the Covenant of Grace . I shall proceed to the next Argument . Fifthly , They who are the Sheep of Christ , Believers in Christ , or his Elect Ones , cannot finally fall away , because they are the Children of God , begotten of God , and born of God. Two things I shall do in prosecuting this Argument . First , Prove that all Believers are begotten and born of God. Secondly , Shew you how it doth appear from hence that they can never finally fall away , and eternally perish . First , That they are begotten of God , appears from several Scriptures ; Of his own Will beg at he us with the Word of Truth , &c. Meerly by his own Grace , as the original Cause ; with the Word by the Spirit , as the instrumental Means . Spiritual Generation is the Work of God , the Product of the Will of God , and not of the Will of Man : Which were born not of Blood , nor of the Will of the Flesh , nor of the Will of Man , but of God. Not of Blood , as in natural Generation , or not of the Blood of Abraham ; Grace and Regeneration being not the Product of the State or Faith of believing Parents : This was the carnal Boast of the Jews , We have Abraham to our Father . Not of the Power of Man's Will , that cannot produce the New Creature in himself , nor in a Child or Brother : If it was in the Power of a godly Man or godly Minister to convert or to regenerate his Child , his Wife , or his Brother , would he let them perish ? But alas , alas , this is out of Man's reach , out of his Power , he cannot renew himself : A Child may as easily beget it self in the Womb before it self was , as a Man can form Christ in his own Soul , or regenerate himself ; 't is God that doth it , the Holy Spirit begets us : Except a Man be born of Water and of the Spirit , he cannot enter into the Kingdom of Heaven . Whosoever believeth that Jesus is the Christ , is born of God ; and every one that loveth him that begetteth , loveth him also that is begotten of him . Whosoever hath that efficacious Soul , uniting Soul , transforming Soul , renewing Sin-killing Grace of Faith , is born of God. 'T is not a bare believing Jesus is the Christ , no , but such a Faith that works by Love , or the Faith of God's Elect ; For ye are all the Children of God by Faith in Jesus Christ . Faith , saving Faith , the Faith of the Operation of God , produceth this glorious Effect , through the Spirit , in the Soul. From all which Scriptures it evidently appears , that all Believers , all the Saints are the Children of God , begotten , and born of God. Quest . Well what of this ? ( some perhaps may say ) How doth this prove they cannot fall away so as to perish ? 2 dly . I answer , This is my second Work , and you will soon see how forcible the Argument is from hence to prove , that none of them can perish . See what our Blessed Saviour saith , That which is born of the Flesh is Flesh , and that which is born of the Spirit is Spirit . That which is born of corrupt Nature , or is the Product of the Flesh , is Flesh , or of the same Nature of that which did beget it : As it is said of Adam , he begat a Son in his own likeness ; that is , a depraved , sinful and mortal Child : The Flesh bringeth forth Effects proportionable to the Cause . 'T is thus in the first Birth : But if by Flesh you will have our Saviour intend the product of Man's natural Abilities , or the Effects of the highest Improvements of his natural Light , Understanding , Will , &c. why then it follows still , that a Man purely natural can produce nothing but natural Operations ; for nothing in operation exceedeth the Virtue or Excellency of that Cause which influenceth it : So that no Man can by his Abilities , however improved , produce any divine or spiritual Operation ; and this shews that Man must be born of the Spirit , that becomes or is made truly spiritual and sit for the Kingdom of Heaven . And saith our Saviour , what is born of the Spirit , is Spirit , or is of the same Nature with the Holy Spirit ; that is , Spiritual , Holy , Immortal ; since every Creature begetteth its own Nature , Qualities , and Image : Such as is the Cause , such is the Effect . Thus it is in Generation , and thus it is in Regeneration ; it must be from a Divine , from a spiritual Cause , and not a Natural , that the Image of God is formed in the Soul. The Flesh cannot bring forth an Heavenly Babe : Can Corruption produce or be the Cause of Regeneration ? Can a Worm , or an Ant bring forth a Man , sooner than Flesh ? Or can any Man under Heaven beget , or form , and bring forth the New Creature in the Soul ; which is called the forming of Christ , or the Image of God in us ? But now pray consider , that such as is the Nature or Quality of the Begetter , such is the Nature of that which is begotten of him ; therefore since the New Creature is begotten by the Holy Spirit , it must partake of the Nature of the Spirit . Christ saith , it is Spirit , it is spiritual , immortal or incorruptible . Hence the Apostle Peter saith , Believers partake of the Divine Nature ; Whereby are given unto us exceeding great and precious Promises , that by these we might be partakers of the Divine Nature . Every Child of God is begotten by the Spirit through the Promise , as Isaac was : I will come , and Sarah shall have a Son. Compare this with that in 1 Pet. 1. 23. Being born again , not of corruptible Seed , but of incorruptible , by the Word of God that liveth and abideth for ever . Pray observe it , which liveth and abideth for ever . Mortal Seed in Generation begetteth and bringeth forth a mortal Babe , a corruptible Child ; but the Word and Spirit of God , begetteth and bringeth forth an immortal or an incorruptible Babe : Such is the Babe of Grace , or Child of God ; I speak of the New Creature , or the regenerated Part in Man. From hence let me draw this Argument , viz. Arg. 1. That which is begotten and born of , and is brought forth by the Spirit of God , or of immortal and incorruptible Seed , is an immortal or incorruptible Babe : But the New Creature in the Soul of the Regenerate , is begotten and born of , or brought forth by the Spirit of God ; therefore the New Creature in the Soul of the Regenerate is an immortal or an incorruptible Babe . Now if it be immortal or incorruptible , it can never die , but liveth and abideth for ever ; and this the Apostle shews and affirms : Therefore it is impossible such should fall away , or suffer a Spiritual Death here , or an Eternal Death in Hell hereafter . 2 dly , My second Argument from hence is this , Because the Child of a natural Parent cannot cease to be his Child whilst he liveth , or Life abideth in him ; this every Man must grant : True , he may prove a Rebellious and a Disobedient Child , but still he is his Child , and the Man that begat him is his Father , that Relation cannot be lost ; nay , and that Nature which the Child derived from his Father , continues , and must continue , he is of his Flesh and Blood still . Even so it is here , and impossible it is that it should be otherwise , that Man or Woman , whose Soul is begotten and born of God , cannot cease to be a Child of God , though he may prove disobedient to his Heavenly Father , and grieve and dishonour him , but yet nevertheless he is a Child of God still : and God who by his Spirit in a spiritual manner begot him , is his Father ; and that blessed Relation continues ; and that holy Nature or Seed of Grace which he derived from God , continues and must abide also in him , as long as that Life he hath in him , as a Child of God , doth remain ; and that Life is , as I have proved by the former Argument , Eternal or Immortal . 3 dly , Besides I have made it most evident by my former Arguments , that God in the Covenant of Grace , and through the Suretiship of Jesus Christ , hath provided that his Children shall never so rebel against him , as finally to depart : I will put my Fear into their Hearts , and they shall not depart from me . Though they may be backsliding Children , yet God saith , he is married to them , which denotes that intimate Union there is between the Lord Jesus and them , according to another Metaphor . 4 thly . None of those who were truly Regenerate , or indeed the Children of God , as being begotten and born of him , though some of them grievously sinned against him , were ever cast out so as to cease to be God's Children . Where is he that can contradict this , by shewing some that were indeed Children begotten of God , who have by their Disobedience ceased from being his Children , or never were restored after they sinned and fell ? Who fell worse than David and Peter ? I have before clearly proved , though they may sin , and fall , yet they shall rise again . Arg. 2. If all those that were the Children of God , who sinned , were restored , and not one Instance can be given of any one of this sort , i. e. that were truly regenerated , that sinned , fell , and rose no more ; then none of the true Children of God can so sin , so fall , as eternally to perish . But all those that were the Children of God , who sinned , were restored ; and not one Instance can be given of any one of this sort , i. e. that were truly regenerated , that sinned , and fell , and rose no more ; therefore none of the true Children of God can so sin , so fall , as eternally to perish . 5 thly . Those that are the Children of God , begotten by him , cannot sin , so as eternally to perish and lose . Eternal Life ; because all that are his Children , are Heirs of God , and joint Heirs with Christ . This I grant is not always true of the Children of earthly Parents , or earthly Princes , for they are oft-times disinherited ; but it is otherwise here , they are all born Heirs , their being regenerated and united to Christ , gives them a sure and undoubted Right and Title to Eternal Life . The Holy Ghost positively asserts this very thing ; And if Children , then Heirs , Heirs of God , and joint Heirs with Christ . 6 thly . It is because the Children of God are the Seed of Christ , which the Father said Christ should see ; He shall see his Seed : Nay , the Father assured him , that his Seed should indure for ever . And they are all given to him , and Christ will say at the last Day , Lo here am I , and the Children that thou hast given me , none of them are lost . 7 thly . I argue yet further upon this Argument , from that blessed Text in the first Epistle of John ; Whosoever is born of God , doth not commit Sin , for the Seed remaineth in him ; and he cannot sin , because he is born of God. I am very much mistaken if I have not my Argument here in express Terms : Evident it is , the Apostle means not , that they do not sin at all ; that 's evident because he elsewhere says , If we say we have no Sin , we deceive our selves , and the Truth is not in us . James also says , in many things we offend all ; neither is there , as Solomon declares , a just Man upon the Earth that doth Good , and sinneth not . Therefore that is not the sense of the Text , I will give you my understanding of it . 1. So far as he is born of God , he doth not commit Sin , or so he sins not ; that is , the New Creature doth not sin , that never yields to Sin , but evermore wars against it , and resisteth it : This is that which Paul calls the Law of his Mind , it is the renewed or regenerated Part , or 't is that which is born of God , that lusteth against the Flesh , or wars against it . 2. He doth not , nay , he cannot sin as others do : this appears by that I mentioned last , because of that new Nature or blessed Seed he hath received . 3. He cannot live in a Course of Sin , or make a Trade of Sins He cannot live in a custom of Sinning , because all evil Habits are broken by Divine Grace in him . That Man that lives in any way of Sin , the old Habit of Lying , Pride , Lusts , Drunkenness , Covetousness , or any other Sin being not broken , is not born of God ; for it is impossible a Child of God should so sin , i. e. live in a course and practice of committing of known Sins , or in a constant and continual omission of known Duties : Though he may fall into gross Sins , as David and other Children of God did , yet they continue not in a Course of such Sins that once possibly they were overcome by ; nay , be sure they set a greater Watch against such Sins , and hate them rather more than all other Sins , because thereby they greatly dishonoured God , and wounded their own Souls . 4. Therefore Sin is not his Way , or Walk ; he doth not commit Sin , as to walk after it ; he walks not after the Flesh , but after the Spirit . He may step into the Way of Sin , but he soon steps out of it again , whereas others walk in that Way every Day ; it is the high Way , the common Road of the Ungodly . 5. He doth not commit Sin with Liking , Allowance , and Love. Though the fleshly Part may like , love , and allow of it , yet he finds another Part in him that hates it : What I hate , that do I. And hence it is the Apostle saith , It is not I that doth it , but Sin that dwells in me . I am against it , Grace hath the upper Hand in my Soul : I am for the Law of God , I give my Voice for Christ ; I , that is my renewed part , that 's the I he speaks of . 6. He cannot sin unto Death ; sin so as to fall , finally fall , and perish for ever . 'T is evident that this is intended here , though there may be a Truth in the other respects . If any Man see his Brother sin a Sin which is not unto Death , he shall ask , and he shall give him Life for them that sin not unto Death . There is a Sin unto Death ; I do not say he shall pray for it . The Elect sin , but not unto Death ; there is Pardon for all their Sins ; if they ask , their Sins shall be forgiven them : but there is a Sin unto Death , a falling into Heresy or Debauchery , or such an Apostacy that shall never be forgiven ; but thus they cannot commit Sin that are born of God , so as to perish . Which indeed the Apostle in the same Chapter shews to be his meaning , All Vnrighteousness is Sin ; and there is a Sin not unto Death . [ Mind his next words ] We know that whosoever is born of God , sinneth not . He clearly shews us what he intendeth by sinning not , namely , he sinneth not unto Death ; but he that is begotten of God keepeth himself that the Wicked one toucheth him not : This is the great Happiness and Advantage of the Children of God , who partake of his Holy Nature , they are furnished with a self-preserving Principle ; the Seed remains , they shall never lose their New Nature , therefore cannot sin unto Death : For whatsoever is born of God , overcometh the World ; the World in all its Snares , Sins , Allurements and Temptations whatsoever ; that is , they shall at last overcome , Because he that is in them , is stronger than he that is in the World. 6 thly , The very Relation of Children secures them , and fully shews they cannot , shall not sin , fall , and perish for ever : for what Father , a dear and tender Father will suffer any one of his Children to be torn into Pieces ( and cruelly devoured ) before his Face , if he be able to preserve and deliver it ? Or should he suffer it , would not all say that he was a cruel and unmerciful Father , one that had no Love , no natural Affections to his poor Child ? If therefore any one Child of God falls into the Enemy's Hand , I mean , into Sin 's Hand , or Satan's Hand , and is torn into pieces , or is destroyed and ruined for ever ; it must be , ( 1. ) Either for want of Love in God to that poor Child of his : ( 2. ) Or else for want of Power and Ability in God , he being not strong or able enough to save his distressed Child out of the Hands of those cruel Enemies . Or , ( 3. ) For want of Care and Watchfulness in God , from whence the Enemy took an Advantage , and destroyed his Child that was begotten and born of him . Now it cannot be that God wants Love to all , or any one of his Children ; we have shewed you , that he loves them with an everlasting , infinite , and inconceivable Love , such a Love as nothing can separate his Children from it : and to say he either wants Power to save them , or Care and Faithfulness , is Blasphemy . O what is the Love , the Care and Faithfulness of God ? Besides , he has committed them into Christ's Hand , to keep and preserve them , as my Text holds forth : And can any think that Christ has not received a Charge to keep them from the Danger of Sin , that they be not finally lost thereby , as well as from any other Enemy ? Or do you think Christ will fail in his Care and Faithfulness , who is their great Shepherd , Sponsor , Surety , or Trustee ? Moreover , if he should ( as I shall hereafter shew you ) lose one Child , he loses one of the Members of his own Mystical Body . Now from the whole , let me draw this general Argument ; and so conclude with this : ( 1. ) If every true Believer is begotten and born of God : ( 2. ) If they partake of his Holy and Divine Nature : ( 3. ) If Children cannot cease being Children , or that Relation continues as long as Life continues , however disobedient the Child may be ; and if it be thus with the Children of God , who are begot and born of him , or by his Spirit , that they cannot cease being his Children , nor lose that Divine Nature they derived from him in Regeneration : ( 4. ) If God hath provided so well for his own Children in the Covenant , that they shall not depart from him : ( 5. ) If no Child that was born of God , did ever perish that we read of : ( 6. ) If they are the Children of God , or Heirs of God , and joint Heirs with Christ : ( 7. ) If they cannot sin unto Death : Then no true Believer can so sin and fall away as eternally to perish . But all these things affirmed , are true , certainly true ; therefore no true Believer can so sin and fall away as eternally to perish . Brethren , I shall apply this , and pass to the sixth Argument . APPLICATION . Infer . 1. From hence we infer , that those Men who affirm that such who are the Children of God , begotten and born of the Spirit , may perish , are strangely beclouded ; for they must suppose that a Child may utterly lose the Nature and Relation of a Child , and degenerate so far , as to become a Dog , a Swine , &c. which is impossible in Nature , and much more in Grace : for as none but the Almighty Power of the Infinite God could change the Soul ; so it is impossible for any Diabolical Power to turn or change that Holy Nature again ; and that not only because the Divine Nature and Image of God is such in self , but also by reason of the Design and Purpose of God , in and by Jesus Christ in our Restauration , that being such , that it cannot be lost any more without the highest dishonour to God , and a frustration of his Eternal Purpose and Counsel , which was to destroy the Works of the Devil . If any should object , that Adam had the Image of God in him before he fell , and lost it . I answer , He was the Son of God by Creation only , not by Grace ; he was not begotten by the Holy Spirit , nor did he stand as we do , in Christ . Infer . 2. This may also therefore inform all Believers , that they are in a most happy and safe Condition , because they are born of God , and brought by Grace and Regeneration into an unchangeble State. Exhort . O see that you are the Children of God , begotten of God ; for if so , though you are but Babes , yet you are out of Eternal Danger . Let me give you , Brethren , here a few Marks or Characters of Babes in Christ , or of a Child of God. 1. Babes have all the Parts and Lineaments of a Man , if it be a perfect Birth : So a Babe in Christ hath all the Essentials of a true Christian ; he hath all the Parts and Lineaments of the New Creature . There is a Formation of God's Image , or a gracious Work of the Spirit in every Faculty of the Soul , and a partaking of every Grace ; though at the first forming it is not come to full Growth and Perfection : there is not only Light in the Vnderstanding , Convictions in the Conscience , but the Will is subjected to the Will of God , and Power of Divine Grace ; and the Affections are renewed and changed also to love , as God loves ; and to hate , as God hates . 2. A Babe partakes of the Nature of the Father that begot him : So does a Child of God partake of his Divine Nature ; he is after God created in Righteousness and true Holiness . That which is born of the Flesh , is Flesh ; and that which is born of the Spirit , is Spirit . 3. It is observed , that Babes come into the World crying : So a Babe in Christ , or one born again , comes into a State of Grace praying ; Behold he prays . And though it be not universally true in Nature , yet it is so in Grace , always so ; he that prays not , is not renewed , nor born again . 4. A Babe or Child new-born , desires the Milk of its Mother's Breast : So such who are born of God , desire after the sincere Milk of the Word , or the heavenly and pure Doctrine of the Gospel , that they may grow thereby . 5. A dear Child loves and honours his Father who begot him : So every true Child of God does love and honour God : If I be a Father , where is mine Honour ? 6. A Child is grieved when the Father is offended , and will take care that he doth not displease him , if a dear Child : So doth every Child of God mourn when God is offended ; and also takes special care and heed he displeases him not . 7. A dear Child loves all his Brethren and Sisters : So every one that is born of God , doth not only love him that begat , but also all those who are begotten of him . 8. A dear Child will strive to follow and imitate his Father in all his Vertues : So a Child of God follows God , imitates God in all his imitable Perfections ; Be ye followers of God as dear Children . 3. Reproof . How doth this tend to reprehend the Enemies of God's People , who abuse , reproach , backbite , nay , persecute them ? How will they stand in the Judgment-Day , when Christ will say , what ye did to this and that Child of mine , you did it unto me ? He that toucheth you , ( saith Jehovah ) toucheth the Apple of my Eye . 4. This greatly raiseth the Honour of Believers : What greater Dignity can be conferred on us , than to be begotten and born of God ? This is more than to be Adopted Sons , we are born of God , partake of his Divine Nature : Behold what manner of Love the Father hath bestowed upon us , that we should be called the Sons of God — Beloved , now are we the Sons of God , &c. If David thought it no small Honour to be the Son-in-Law to an Earthly King ; what an Honour hath God conferred upon his Saints ! 5. And lastly , You that are Saints , read your Privilege , If Children , then Heirs . But no more at this Time. JOHN X. 28. And I give unto them Eternal Life , and they shall never perish , neither shall any pluck them out of my Hand . I Closed last Day with the fifth Argument . Sixthly , I shall now proceed to my next Argument , to prove , That none of Christ's Sheep can so fall away as eternally to perish . And that shall be taken from the Nature of that Divine , Spiritual and Mystical Union that there is between every true Believer , and the Lord Jesus Christ . By the way ; Let it be considered , that this Union by the in-dwelling of the Holy Spirit , is not a Personal Union , that is impossible ; he doth not assume our Nature , and so prevent our Personality , which ( as one observes ) would make us one Person with himself : But he dwells in our Persons , keeping his own , and leaving us our Personality indefinitely distinct : But it is a Spiritual Union , a Mysterious and Mystical Union , more to be admired , than undertaken fully to be defined by any Man under Heaven . Many Debates there have been about this Union amongst Learned Men , some carry it too high , and some too low ; for though it be not a Personal Union , yet it is more than a Union in Love and Affection , or in Principle , in Design and Interest , which may be between one Friend and another . First , It is such a strong Union intensively , that Christ and a regenerate Man become one Spirit : He that is joined unto the Lord , is one Spirit : One Spirit ( saith Reverend Charnock ) as if they had but one Soul in two Bodies . What the Spirit doth in Christ , it doth also in a Believer , according to the Capacity of the Soul : The same Spirit which was the immediate Conveyer of Grace to the Humane Nature of Christ , is so to us ; Christ hath an Essential Holiness in respect of his Godhead , but a Derivative Holiness as Man : and this Derivative Holiness proceeded from the Spirit 's dwelling in him without measure , which we have in our Measures : And by virtue of this Union , by the same Spirit whereby we become one Spirit with Christ ; not only that Grace which is in us , and in the greatest Apostle , is the same ; but that Grace which is in us , and in our Blessed Mediator the Man Christ Jesus , are of the same Nature and Original : As the Light of the Sun , and the Light of the Stars , are the same , but they differ in Degrees , not essentially . And as we say of Souls , Animae sunt pares dignitate , saith Charnock ; though the Actions are not the same , because of the indisposition of the Organs , and the predominancy of some particular Humour . 'T is the same Spirit in Christ and a Believer , as it is the same Soul in dignity , which is in an Infant and a Man of most refined Parts . It is more here , for 't is the same Spirit in respect of his Person , which makes Christ very near of Kin to us ; this Spirit must either desert Christ or us , before this Union can be dissolved : Not Christ , for he had it in the World not in Measures , and he is yet anointed with the Oil of Gladness above his Fellows : Not us , because the Promise of Christ cannot be broken . This being the Top-stone of the Comfort of Believers , in sending this Comforter that he may abide with us for ever . Evident it is , that it is such a Union that Believers are said to partake of the Divine Nature ; that the Holy Spirit is promised to them , and in a spiritual manner is united to them , and dwelleth and abideth in them , and that for ever , cannot be denied . Christ shews us , that this Union arises from our spiritual eating of his Flesh , and drinking of his Blood : He that eateth my Flesh , and drinketh my Blood , dwelleth in me , and I in him . But when some were offended , and could not see how this could be , he said unto them , ver . 63. It is the Spirit that quickneth , the Flesh profiteth nothing ; ( it is not such eating as the Idolatrous Papists dream of ) it is by the Holy Spirit , by the indwelling of the quickning Spirit , whereby we have a real participation of Christ : He is in us by his Spirit , ( as a Vital Principle , changing our Hearts , and working in us his own Holy Image , infusing Gracious Dispositions and Sacred Habits in the Soul ) and we are in him by Faith , in a gracious , hidden , and mystical manner ; and this Union cannot be dissolved . Secondly , This Union must needs be most intimate , near and strong , if we consider by what Metaphors it is set forth in God's Word . 1. It is a Marriage-Union ; like as a Man and his Wife are said to be one Flesh , so he that is joined to the Lord is one Spirit . No Man ever hated his own Flesh , but nourished and cherished it as the Lord the Church . He that loveth his Wife , loveth himself ; a Man and his Wife is but one Mystical Self : and what is in Nature as to the Perfection of it , is much more eminently in Christ . Now since God hath fitted to our Nature a Care of our Body , this Care be sure is much more in Christ , when the Apostle shews what the Love of the Husband should be unto the Wife ; and that a Man leaves both Father and Mother , and cleaveth to his Wife ; and they two shall be one Flesh : Saith he , This is a great Mystery ; but I speak concerning Christ and his Church ; or of Christ and every believing Soul. The Union between Husband and Wife is near ; ay but Death dissolves this Union , because they can be united , or be one no longer than both live : But Christ lives for ever , and the Soul of a Believer lives for ever : Nay , Believers have Eternal Life in them , and they shall never die ; therefore it follows this Union abides for ever : He hath betrothed his Saints , his Spouse unto himself for ever . And can any then dissolve this Marriage-Contract and Conjugal Union ? Is Christ able to preserve his Souse , or the Soul that is united unto him ? Is it in the Power of his Hands ? Pray , Brethren , consider it well . Will any of you that have a Spouse , a Wife that you dearly love , suffer her to be torn into pieces , and basely murdered before your Eyes , if you could prevent it ? And do any think that Christ , who hath all Power in Heaven and Earth , Power over Sin , the World , the Devil , yea , over Hell and Death ; will he , I say , ever suffer his Spouse to be destroyed and murdered by Sin , World , or Devil ? Strange ! did he die for her , and has he married her , and made her one Spirit with himself ; and will he leave her to conflict , to fight and war with an Enemy that he knows is too strong and mighty for her , and not come in , rush in to her assistance , to save and rescue her from such bloody , cruel , and barbarous Enemies ? No doubt but he will rise up with Indignation and Jealousy , to save every Soul that is so related and united to him . Thirdly , This Spiritual Union between Christ and every believing Soul , is set forth by that near and intimate Union which there is between the Natural Body and every Member thereof : The Head and Members make but one Body ; even so Christ is the Head of his Saints , and they being many , are all Members of that one Body . Christ and all Believers make but one Mystical Christ : Even as the Body is one , and hath many Members , and all the Members of that one Body , being many , are one Body ; so is Christ , that is , Christ Mystical . Now this Relation of Head and Members , I say , holds forth this Spiritual Union between Christ and every Believer : We are Members of his Body , of his Flesh , and of his Bone. And it is from their Head , Jesus Christ , that every Member receives Divine and Saving Influences of Life , Strength , Government and Guidance , as the Apostle shews ; From whom the whole Body fitly joined together and compacted , by that which every Joint supplieth , according to the effectual working in the measure of every part , maketh encrease of the Body , unto the edifying of it self in Love. Our Union with Christ brings us into a fixed Settlement , and secures us from all Fears or danger of miscarrying , let all Enemies do what they can . Can the Members be lost that have such a Head ? Our Union with Christ cannot consist in the communication of any thing unto us as Members from him the Head : But it must be in that which constitutes him and us in this Relation , ( saith a Reverend Minister ) he is our Head antecedently in order of Nature , to any communication of Grace from him as a Head , yet not antecedent to our Union it self . Herein then consists the Union of Head and Members ; that tho they are many , and have many Offices , Places , and Dependencies , yet there is but one living , quickning Soul in Head and Members : The same Life that is in the Head , is in the Body and in every Member thereof in particular ; and he that offers Violence to one Member , offers Violence to the Body and the Head also : And as one living Soul makes the natural Head and Members to be but one Man , one Body ; so one quickning Spirit dwelling in Christ , and in his Members , gives them their Mystical Union , and makes them but one Body : As the first Man Adam was made a living Soul , so the last Man Adam was made a quickning Spirit . It is he that quickens by his Spirit , or conveys a vital Principle to all his , by which they live spiritually , as from Adam all his live naturally : Because I live , ye shall live also . So long as there is Life in Christ the Head , there shall be Life in the Members ; because that Life that is communicated to the Head without measure as Mediator , was to this very End , that it might be communicated to every believing Soul that is united to him . Now then if it be thus , if this be the Nature of the Soul's Union with Jesus Christ , that it is set out and opened to us by the Union that there is between the Body natural and its Members ; then I infer , 1. That by the Life that is in the Head , the Members live ; and because of that Life that is in him , they cannot die : it was by that Spirit that is in him that we were first quickned ; and Life is in us , and shall be continued to us . 2. I also infer , That if Christ be able , or can do it , he will prevent his losing of any one of his Members : And for any one to say it is not in his Power , is Blasphemy ; and to say he can , and will not , is a like Evil to assert , because it renders Christ less tender and careful of his Spiritual Members , than we are of the Members of our Natural Body . Which of us would suffer his Hand or Foot to be torn from us , nay , a Toe or Finger , if we could prevent it ? 3. Furthermore I infer , That all the Members of Christ's Mystical Body , as they were all given to him , so they are all known by him ; they are so many Members numerically , and no more , as it is in the Body natural . In God's Book are all his Members written , as David speaks of the Members of his Body ; which some conclude refers to Christ chiefly , and to the Members of his Mystical Body . 4. I infer , That if Jesus Christ loses one Member of his Mystical Body , then his Body will be an imperfect Body , a maimed Body ; for so we know it is in the natural Body , though the loss be but of one of the least Members thereof . 3 dly , The Union between Christ and Believers , is set forth by the Union of a Tree and its Branches : Thou being a wild Olive-Tree , wert grafted in amongst them , and with them partakest of the Root and Fatness of the Olive-Tree . Now the Branches have a close and near Union with the Tree ; and being grafted into it , partake of the Juice and Fatness of the Root , the Tree and Branches being nourished thereby : There is the same fructifying and fatning Virtue in the one that is in the other , only with this difference , in the Root and Tree it is originally , in the Boughs or Branches by way of Communication . This is brought by the Holy Ghost to open the Union of Christ and his Saints , both he and they are partakers of the same Fruit-bearing Spirit ; he that dwells in them , dwells in him also , only it is in him ( as to them ) originally , in them by communication from him . Take a Cyon , a Plant , a Graft , fix it to the Tree with all the Art you can , and bind it on as close as possible , yet 't is not united to the Tree , until the Sap that is in the Tree be communicated to it ; which Communication states the Union : Even so and in like manner let a Man be bound to Jesus Christ by all Bonds of visible Profession imaginable ; yet unless the Holy Spirit be in him to unite him to Christ , unless he hath that Divine Sap and Life communicated to him , he hath no real Union with him . Object . But doth not our Saviour say , Every Branch in me that beareth not Fruit , he taketh away . And again , If a Man abideth not in me , he is cast forth as a Branch , and is withered , and Men gather them and cast them into the Fire , and they are burned . Doth not this prove , that such who have real Union with Christ may eternally perish ? Answ . I know this is brought as a grand Proof for final falling away : But to give an answer hereunto . 1. Some tell you that there is no need to translate the words so , but that it may as well be translated , Every Branch not bringing forth Fruit in me ; that is , that have not real Union in me : For though there can be no true Fruit brought forth without real and saving Union with Christ , yet Men may bring forth some kind of Fruit , and such that looks like good Fruit ; it is called Fruit : He may pray , hear the Word , and lead an honest , moral , and sober Life ; yea , and give to the Poor , and yet not bring forth this Fruit in Christ , or from a real Union he hath with him : for all Acts of an External Profession in Religion , may be brought forth without any Divine Principle of Grace , or being rooted and grafted into Christ by the Holy Ghost ; and such a one the good Husband-man will discover , for this Man's Fruit will not continue , but wither ; Having not root in himself , but endureth for a while : for when Tribulation and Persecution ariseth because of the Word , by and by he is offended . Evident it is , that all that received the Seed into good Ground , or were sincere Christians , brought forth Fruit to Everlasting Life , though not all the like Quantity . But , 2. Let it be considered , that there is a twofold being in Christ spoken of in God's Word ; as Christ also is compared to a Vine under a twofold Consideration . ( 1. ) There is a Spiritual , Real and Invisible being in Christ , by Faith and the indwelling of the Holy Spirit ; and these are grafted into Christ the Vine , spiritually considered , and so have that true Union with him of which we speak . ( 2. ) There is also an External or Visible being in Christ , by an outward profession : Hence those that are baptized in his Name , are said to be baptized into Christ . Paul saith of some , that they were in Christ before me . How did he know who were savingly , invisibly in Christ ? No doubt he speaks of their visible being in him , by that Profession they made of the Gospel , and by their being baptized ; and in this respect Vine is to be taken for the Church , which sometimes bears Christ's Name . Now evident it is , many that thus are in Christ , that is , by a Profession and Sacramental Implantation , may bring forth some sort of Fruit for a while ; but for want of a real Union with Christ , they having not a Supply of Grace , and Divine Sap from the Root , they abide not in Christ , that is , in a visible Profession , but are cast forth as withered Branches , and at last will be cast into the Fire . But now whosoever bringeth forth true Spiritual Fruit , who is visibly in Christ the Vine , him will God purge that he may bring forth more Fruit. And that this is the true meaning of this Text , is plain , if we consider what Christ saith of all his Elect Ones , ( as hinted to you before ) viz. That he had not only chosen them , but ordained them , that they should go and bring forth Fruit , and that their Fruit shall remain : And this he speaks to his Disciples soon after in this very Chapter , to comfort them , lest they might fear miscarrying , and become like such who are withered Branches . And this is sufficient to remove this Objection . Thirdly , The Union of the Soul with Christ , as to the excellent , firm , and abiding Nature thereof , is further demonstrated and strengthened , by the consideration of the Union of Christ to the Father , and them , as it is expressed by our blessed Lord ; I in them , and thou in me , that they may be perfect in One , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into one : First , the Father in Christ , the Fulness of the Godhead being in him bodily ; then , Christ in Believers : so that from that fulness of Grace , Strength , &c. that the Father communicated to the Son as Mediator , by virtue of his Union with him , ( and which is communicable to us ) all his Members do receive from Christ by virtue of their Union with him . Our Lord prayed , in Verse 20 , That they all may be one , as thou Father art in me , and I in thee , that they also may be one in us , &c. Now though it be hard to understand the Nature of this Union in some Respects , yet this is easy to comprehend , viz. that the Union between the Father and Christ is an inseparable Union , it is an abiding Union , or it is a Union that cannot be dissolved . Why then let us consider , since Christ prayed the Father , and was heard herein , that all that the Father had given him , might be one , as He and the Father was one : What can be a greater Argument to prove , that that Union which is between Christ and Believers is an inseparable , an abiding , and an undissolvable Union ? The Union here doth not respect that Essential Union that is between the Father and the Son , but in respect of Christ , as he is our Head and Mediator ; in which respect the Father poured into him of his abundant Fulness , that so we having a firm , perfect , and setled Union with him , might in a glorious manner receive from him , and be supplied with all things we need . And Christ being the Medium of our Union with God , both the Father's Union with Christ , and Christ's Union with us , are for the final Perfection , and compleating that Glorious Work he hath begun in the Souls of his People , until we all come to be with him where he is , and behold his Glory . If therefore we consider the Nature of this Union , and the Prayer of Christ , that it might be perfected and abide undissolvable , it must follow that it is impossible for any Soul that is thus united to the Lord Jesus , ever so to fall away as eternally to perish . Fourthly , By this Spiritual Union with Christ , we partake of his Blessed Image or Divine Nature : So that the Head and Members are of one kind , and not like Nebuchadnezzar's Image , a Head of Gold , and a Belly and Thighs of Brass , and Legs of Iron , and Feet and Toes , part of Iron and part of Clay : This would be to make the Mystical Body of Christ a Monster , an Immortal Head , an Incorruptible Head , and a Mortal Body and Members , that may corrupt , putrify and become loathsom . No , this cannot be ; such as is the Head ( as to Nature and Quality ) such is the Body , and every Member in particular , a living Head and living Members ; a Head of pure Gold , and Members of pure Gold ; also a Head that cannot die , and therefore the Members cannot die . For , Fifthly , It is a Vital Vnion , as you have heard , that is to say , the same Life that is in Christ , is in all Believers : And as it is in the natural Body , the Members have not only Life in the Head , but Life in themselves also ; and so long as there is Life in the Head , there shall be Life in the Members , so it is here : And this must therefore be for ever ; for by the same parity of Reason that one Member may die or corrupt , the whole Body may die and corrupt also . But Christ is our Life , and the Spirit , which is the Bond of this Union , communicates Life to every Soul in whom he resides and dwells ; and the Holy Spirit hath taken up his abode in Believers for ever : He that hath the Spirit , hath the Son ; and he that hath the Son , hath Life . — I live , yet not I , but Christ liveth in me . From hence I argue ; Arg. 1. If he that believeth in Christ , or that hath Union with Christ , is a Part or Limb of Christ Mystical ; then not one Soul that believes in Christ , and has real Union with him , can eternally perish . Shall a Member of Christ perish or be torn from his Body ! Brethren , was it Christ's Natural Body only that was concerned in that Prophecy , A Bone of him shall not be broken ? Or did Christ take more care of the Members of his Natural Body , than of the Members of his Mystical Body ? Arg. 2. If Christ's Love to , and Care of the Members of his Mystical Body , be greater than any Man's Love to , or Care of the Members of his Natural Body can be ; then not one of Christ's Sheep or Saints can eternally perish : But his Love to , and Care of the Members of his Mystical Body is far greater than theirs can be ; therefore it follows , no Believer can ever perish . Arg. 3. If the Union between Christ and Believers be a Marriage-Union , and that those that Christ does espouse , and bring into that Relation to himself , he doth espouse for ever ; if it is a Union like that Union that is between God the Father , and Christ as Mediator ; if it be an indissolvable Union , a Union which God nor Christ will ever break , nor Sin , Satan , nor no Enemy can ever break ; then not one Soul that is truly and really united to Christ , can ever so fall away as eternally to perish . But all this we have proved to be true , therefore not one Soul that hath true and real Union with Christ , can fall away so as eternally to perish . Arg. 4. If the Love of God , and the Love of Christ abides firm for ever to every Soul that hath Union with Christ , which is the Spring , efficient and moving Cause of this Union ; then not one of them who have Union with Christ can perish . But we have proved that the Love of the Father and Son abides firm for ever to every Soul that has Union with Christ ; therefore not one of them can perish for ever . Arg. 5. If Christ died , rose again , and ascended into Heaven , as the Head and Representative of all those that were given unto him , and have Union with him , then , as sure as he is now in Heaven , they shall every Soul of them come thither : But this hereafter I shall fully prove , and clearly ( God assisting ) make appear when I come to speak to the next General Argument . Arg. 6. If the Union between Christ and Believers is so strong and firm a Union intensively , that Christ and they become one Spirit so , that as if there was but one Spirit in Christ and in them ; or what the Spirit is to Christ , and doth to Christ as Mediator without measure , he is to every Believer , and does for every Believer in measure , according to each Believer's Necessity and Capacity ; then this Union secures every Believer from falling so , as to perish for ever . But this we have proved is so ; the Spirit must either desert Christ ( as you heard ) or them , if ever the Union be broken ; not Christ , that all will say is impossible ; not Believers , because of the blessed Union they have with him ; and also , because Christ hath promised that the Spirit shall abide in them for ever . Nay , this is also the absolute Promise of the Father to the Son in the Covenant of Grace : And as for me , this is my Covenant with them , saith Jehovah , My Spirit that is upon thee , and my Words which I have put in thy Mouth , shall not depart out of thy Mouth , nor out of the Mouth of thy Seed , nor out of the Mouth of thy Seed's Seed , from henceforth and for ever . Arg. 7. By virtue of this Sacred Union , because Christ lives , the Saints ( or those that have Union with him ) shall live also , ( which Blessing besides he has by a positive Promise assur'd them of ; ) then no Soul that hath real Union with him can perish : But this our Blessed Saviour doth assert ; Because I live , ye shall live also ; that is , the Life of Grace here , and the Life of Glory hereafter . Arg. 8. If there is no Condemnation to such who are in Jesus Christ , or have Union with him : if they have Everlasting Life , because they have Union with the Son , and are passed from Death to Life , and shall not come into Condemnation ; then this Sacred Union secures and saves all that are united to Christ from falling away so as eternally to perish . But that all this is true , we have proved , and it is in plain words asserted by the Holy Ghost : therefore this Sacred Union secures and saves them all from eternal perishing . Arg. 9. If Christ in us is a certain and sure Ground of the Hope of Glory , and that Hope is the Anchor of the Soul both sure and stedfast , that cannot be lost ; then Union with Christ gives all such an assurance of Salvation ; and that none of them that have Union with Christ , or have Christ in them , can eternally perish . But that this is so , the Holy Ghost doth positively assert ; therefore none of them can so perish . Arg. 10. Lastly , If Faith in the Habit of it , through which by the Spirit we come to have this Actual Union with Christ , can never be lost , or shall not fail , then none that have Union with Christ shall ever perish . But that Faith in the Habit of it cannot be lost , or shall not fail , our Saviour affirms it , being one part of his Prayer when on Earth , and no doubt it is part of his Intercession now in Heaven ; I have prayed for thee that thy Faith fail not : And he never asked any thing of the Father but it was granted him ; And I know thou hearest me always : Therefore they can never perish . I might add here that Communion which flows necessarily from this Union , which affords a strong Argument for the Saints final Perseverance : Union cannot be without Communion , for whilst the Members are united to a living Head , there will be ( as one observes ) an Influx of Animal Spirits whereby they shall partake of Life and Motion : and though a Believer , I grant , may lose the sensible Experience of Communion with Christ , yet the Spirit from their Mystical Head , will be working in them , providing for them , and standing by them . To conclude with this Argument , I argue , ( 1. ) If our Union be by the Indwelling of the Holy Spirit . ( 2. ) If our Union with Christ be a Conjugal Union , a Marriage-Union . ( 3. ) If it be as near a Union as is between the Body , the Members of the Natural Body . ( 4. ) If it be such a Union as is between the Tree and the Branches . ( 5. ) If it be such a Union as is between the Father and Son , as Christ is Mediator . ( 6. ) If it be a Union of Spirits , as if but one Soul was in two Bodies . ( 7. ) If it be such a Union , that Believers partake of the Divine Nature . ( 8. ) If it be a Vital Union . ( 9. ) If it be such a Union that cannot be dissolved by all the Powers of Darkness , the Seed of Grace remaining : Then it is impossible for any Believer that hath Union with Christ to perish Eternally . But all these things are true ; therefore no true Believer can Eternally perish . APPLICATION . First , These things being so , we may infer , that our Union with Christ is a most glorious Spring of the greatest Comfort to Believers imaginable . 1. From hence , Brethren , comes in your Actual Justification : No Man is personally justified , before he receives Christ by Faith , before he has actual Union with him : But every Soul that is in Christ , is actually justified and discharged from all the Guilt of his Sins , and stands in Christ compleat in his perfect Righteousness , without Spot , before the Throne of God. 2. Such are made near and dear to Christ : O how near is the Wife to the Husband , or the Members to the Body ! even so near and dear is every Soul that hath actual Union with Christ unto him . 3. From hence flows our Communion with Christ ; for by virtue of our Union we come to have our Natures changed : It is hereby that we come to behold , as in a Glass , the Glory of the Lord , and are changed into the same Image , from Glory to Glory , even as by the Spirit of the Lord. It is impossible that a brutish and swinish Creature , as all unrenewed Men and Women are , should have Communion with the Holy God , or with the Holy and Blessed Jesus . What Fellowship hath Righteousness with Vnrighteousness ? Or what Communion hath Light with Darkness ? Or what Concord hath Christ with Belial ? If we would have Communion with Christ , we must be Holy , and touch not the unclean thing : And impossible it is that we should be Holy , until we come to have Union with Jesus Christ , by which means we come to partake of his pure Nature , and have the evil Habits of our vile and filthy Hearts and Souls changed . The Tree must be first made good , and then the Fruit will be good . Man naturally is united to the Devil , and to his own Sin and Iniquity , and hath Enmity in his Heart against God : The Prince of Darkness is the Head of this dark and wicked World. The Vnderstandings , Wills and Affections of all Men are under diabolical Influence , ever since Adam betrayed us into the Enemies Hands ; and abide so , until that Union be dissolved by the Power of Divine Grace , and the Soul united by the Spirit unto Jesus Christ . We are united to the first Adam by a Likeness of Nature ; and how can we be united to the Second without a Principle of Life , by which another , a new Nature is formed in us ? We were united to the First by a living Soul ; and we must be united to the other by a quickning Spirit . By Nature Man is dead in Sins and Trespasses ; and how can he have Communion with a living Christ without a Principle of Life ? Would any go about to join a stinking Carcass to the Holy Jesus ? Would not any think it a great Plague to him , if he had a dead and rotten Carcass united to him ? O remember it is from your Union with Christ , your Communion with him follows , yea , and your Communion with the Saints too ; you can take no delight in Heavenly Company , nor Heavenly Things , without an Heavenly Heart . 3. By this Union you that are Believers come to have interest in , and a right unto all things Jesus Christ hath purchased by his Death ; nor shall any ever have any share or part in all those Spiritual and Eternal Blessings , except they obtain this Union : As the Cyon cannot partake of the Sap and Fatness of the Olive-Tree without it is grafted into the Stock , no more can we partake of the Fatness and glorious Fulness of the true Olive Jesus Christ , unless we are grafted into him by Faith , and have the Indwellings of the Spirit ; and then all things that Christ merited for us , and are laid up in him for us , are ours . 4. It is by virtue of this Union that we have , and may expect a Supply of all Grace according to our Wants and Necessities : Like as the Wife needs not to fear Want if it be in her Husband's Hand , ( provided he be a loving and faithful Husband ) and that by reason of that Union she hath with him , and that Relation she stands in unto him . Christ is a Head of Influence to thee , O Believer ; Thou holdest the Head , from whence all the Body by Joints and Bands having nourishment ministred , and knit together , increaseth with the Increase of God. 5. This also shews us , that we shall be fruitful to Christ , because we are united to him , have Union with him : We are married to him , that we should bring forth Fruit unto God ; even all the Fruits of Holiness and good Works , yea , such Works and good Fruit as is acceptable to God : And that because we are accepted in Christ , our Persons are first accepted as Abel's was , and then our Sacrifices or Performances . The good Lord help you to weigh well , and seriously ponder these things . 6. Terror . One word to you Sinners , which will be first by way of Terror . What will you do that have not yet obtained Union with Christ ? Tremble , for your State is deplorable ! All that are not united to Christ , stand united to dead Adam , condemned Adam , lost Adam ; and if you die before you obtain Union with Jesus Christ , you are lost for ever , nay , you are ( as you heard just now ) united to your Sin , and to the Devil ; all your Sins stand charged upon you , and cleave to you . But may be you will say , Is there no Hope , no Help for us ? Answ . God forbid ; Jesus Christ is tendred to Sinners as Sinners : And those that have now Union with him , once were in your State and Condition ; but know this , you must labour after Divine Grace , and come to this resolve , viz. to break your Affinity with Sin. While you see not your Folly in keeping your Agreement and Affinity with Hell , there is but little Hope : O throw down your Arms , fight against God no more ; when once you come to hate your old Lovers , and are resolved to leave them , forgo them , and seek after this Union with Christ , there is ground to hope you are not far from the Kingdom of Heaven . JOHN X. 28. And I give unto them Eternal Life , and they shall never perish , neither shall any pluck them out of my Hand . BRETHREN , I am upon the Proof and Demonstration of the last Proposition or Point of Doctrine raised from these words , viz. That none of the Sheep of Christ , or Saints of God , can so sin and fall away as eternally to perish , but that they shall all certainly be saved . The last Time I was upon the Sixth general Argument , which was taken from the Nature of that sacred , high , and sublime Vnion which is between Christ and every true Believer . I shall proceed to the next Argument . Seventhly , The Argument which I shall now insist on and produce further , to prove this great and comfortable Doctrine , shall be taken from the Death of Jesus Christ : For it is indeed , I find , that great Argument the Apostle makes use of to prove the final Perseverance of the Saints , or Elect of God. See Rom. 8. 33 , 34. Who shall lay any thing to the Charge of God's Elect ? It is God that justifieth . Who can implead such , or put in an Accusation against them , that shall be heard , admitted , or allowed at God's Bar ? He brings in four or five Reasons why none can . ( 1. ) From their Election ; they are God's Elect. ( 2. ) Their Justification ; they are actually justified , they are acquitted , declared Righteous in Christ , and that by God himself : It is God that justifieth . If the Supreme Judg , he whom they have offended , doth acquit and discharge them , who shall bring in any Accusation against them ? To which he adds , ver . 34. Who is he that condemneth ? It is Christ that died . Such a One ( as our Annotators note ) may throw down the Gauntlet , and challenge all the Enemies in the World ; let Conscience , carnal Reason , the Law , Sin , Hell , the Flesh and Devils , bring forth all they can say , and shew what they can do , yet after all they cannot bring under Condemnation that Soul ; all that they can do will fail to condemn those that Christ died for . The ( 3. ) Reason is , because 't is Christ that died ; because he died for them , that is , in their stead or room . Should one be condemned for High-Treason against the King's Person , and he should accept of another , who is his Surety , to die for him ; whose Death , according to the Constitution of the Kingdom , and Laws thereof , would every way serve and answer for the Offence of the guilty Criminal ; and yet the King should afterwards take the Offender , and hang him for that very Offence for which his Surety was put to Death ; would not all cry out and say , it was a piece of great Injustice ? Even so here , should God condemn and cast into Hell one Soul for whom , or in the room and stead of whom Christ died , would it not be great Injustice in God ? O shall not the Judg and King of Heaven and Earth do right ? Brethren , It was God himself who substituted his own Son to die instead of the Elect , and to that End , that they should not die or perish for ever . But it may be some will object , Object . It is granted that Christ died for us , and satisfied for all Sins we committed before Grace , before we were called ; or for all Sins against the Law : But if we believe not , or sin after Grace and Conversion , we may be condemned for ever . Answ . I answer ; Do not these Men think that Christ did not die for Sins committed against the Gospel , and for the Sin of Unbelief , even for all such Sins that a Believer does commit after Grace and Regeneration , as well as Sins against the Law , or Sins committed before they were renewed ? Alas , how long do some of God's Elect Ones continue in a State of Unbelief , and refuse the Offers of the Gospel , before they do believe and close with Christ ? Why now , if Christ did not die for those Sins , ( which were committed against the Gospel ) as also for the Sins they do commit after they are in a State of Grace , there is not one Soul can be saved , because without shedding of Blood there is no remission ; that is , without the shedding of Christ's Blood : It is the Blood of Jesus Christ his Son , that cleanseth us from all Sin. Christ satisfied the Justice of God for all the Sins a Child of God hath , doth , or ever shall commit against him , Original and Actual , from the Day of his Birth , unto the Day of his Death . So that if a Believer perishes for any Sin or Sins , he perishes for that Sin or Sins for which Christ died , and suffered for in his stead . Object . I like not , say some , your Notion , viz. That Christ died in our stead or room : For though he died for our good , yet not in our stead , I doubt of that : And if you can make it appear that he so died for us as you affirm , namely , in the room or stead of all his Elect , then your Argument is not to be answered . Answ . I answer ; That Jesus Christ did not suffer Death for our Good only , but in our room or stead , also I shall prove and make clearly to appear . 1. This Notion ( if you will so call it ) of Christ dying for us , must denote his dying in our stead ; because it is so always generally taken , when one Person is said to die for another , one is condemned , and another dies for him , that is , in his Room , to save the guilty Person from Death . And should not this be granted , we should be all confounded , and not know either what Men or the Scripture means , when they say , such a Man , such a Person , died for another , or for others , when the Person for whom that great Love and Favour was shewed to , was as a Criminal , and condemned to die ; which moved his Friend or Surety to step in and suffer the Penalty for him , or in his stead . Now it was so here , we were all Criminals , guilty of the highest Treason against the God of Heaven ; and were by the holy Law of our offended Soveraign , condemned to die , and to bear Eternal Wrath ; and our Blessed Saviour was chosen in our room , and given up as an Act of the Father's Infinite Love and Favour ( and as an Act of no less Love , Favour and Compassion in Christ ) to die for us , and to satisfy Divine Justice for us , or to bear the Punishment we were to have born , and must ( had not he born it for us ) for ever . 2. Is it not plainly foretold , that the Messiah should be cut off , but not for himself ? Now since he had no Sin of his own , and yet was cut off for Sin , it follows , he was put in our Place , and stood charged with our Guilt or Debt , and so was penally cut off ; he was cut off for us , to save us from Divine Wrath and Vengeance : It was not for himself , it was not for the fallen Angels ; it was therefore for us , that we might not die , but live eternally . 3. Pray , Brethren , see what our Saviour saith upon this Account ; Greater Love hath no Man than this , that a Man lay down his Life for his Friends . Can this Expression intend any thing more or less , than in the room or stead of his Friend , or die for them ? Thus Christ died . Even the Just for the Vnjust ; the Just in the place or stead of the Unjust , or us the guilty Persons . Hereby perceive we the Love of God ; Because he laid down his Life for us , we ought to lay down our Life for the Brethren . These Texts fully prove the Notion ; He that lays down his Life for his Brother , or dies for the Brethren , dies in their stead to save them from Death , as some have done : For scarcely for a righteous Man will one die ; yet peradventure for a good Man some would even dare to die . But God commendeth his Love towards 〈◊〉 , in that while we were yet Sinners , Christ died for us . Now then seeing Christ underwent Death , and bore that Punishment that was due for Sins , and there being no Cause in himself why he should suffer that Pain and Penalty , it unavoidably follows , that it was because he stood in our Place charged with our Offences . 4. Again , it must be thus taken and understood , because it is said , The Lord laid on him the Iniquity of us all : Our Sins were made to meet in him — He was wounded for our Transgressions , he was bruised for our Iniquities . It was not by Christ's praying and interceding to the Father for us to forgive us our Iniquities ; No , no , that was not enough , it was his dying for them : He bore our Sins in his own Body on the Tree . He prayed again and again , but that Cup could not pass by ; if we are delivered and saved from our Sins , he must die , nay his Soul must be made an Offering for Sin. 5. That Christ died in our stead , will further appear , because he was made Sin for us , that knew no Sin. He bore the Sins of many , that is , the Punishment of them . Our Sins were charged upon him , though he had no Sin of his own in a moral Sense , but was pure from all Iniquity ; yet in a judicial Sense he was made Sin , as he was constituted and put in the Sinner's Place , dying and making Satisfaction in our stead , as our blessed Head and Surety . And how frivolous is the Cavil of the Socinians , who would have it be understood , where it is said , Christ was made Sin , that he was accounted a Sinner by wicked Men. This cannot be the meaning of the Place , because as he was made Sin for us that knew no Sin , so it was that we might be made the Righteousness of God in him . Do wicked Men account Believers to be made the Righteousness of God in him ? Or does not God look upon us , or count us in him so to be ? 6. But why is it said by the Holy Ghost , But when the fulness of Time was come , God sent forth his Son , made of a Woman , made under the Law , to redeem them that were under the Law ? &c. Had he not stood in our Law-place , why is it thus expressed ? Certainly God saw it necessary to substitute him , and to accept of him in our stead ; and therefore he was made under the Law , i. e. he was obliged to keep the Law perfectly for us , God requiring that of us in order to Justification , which we being fallen , were not able to do , therefore he did it for us , and in our Nature ; being made of a Woman , he took our Nature upon him , and suffered Death , making a full and compleat Satisfaction for our Breach thereof ; whose Sufferings and Obedience , upon the account of his being God as well as Man , had an infinite Worth and Merit in them . And if this which the Apostle saith in this place , doth not prove that he suffered in our room , I must confess I know nothing of this great Gospel-Mystery . 7. That he suffered , not only for our Good or Profit , but also in our room and stead , doth further appear , because it is said , He died for our Sins ; Who was delivered for our Offences , and rose again for our Justification . " This Particle , saith a Learned Man , joined with an Accusative , doth generally signify the impulsive Cause , and not final , Mat. 10. 22. & 13. 5. & 14. 9. John 20. 19. 2 Cor. 4. 11. And particularly when it is used in reference to Sufferings , it hath that signification and no other ; see Levit. 26. 18 , 28. Deut. 28. 11. 2 Kings 23. 26. Jer. 13. 22. John 10. 32. In all these Places it necessarily signifies the Meritorious and Impulsive Cause , and nowise the Final ; for our Offences must needs be understood , that our Offences were the Meritorious and Impulsive Cause of Christ's Sufferings . Another Particle the Holy Ghost useth , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 6. 8. For when we were without strength , Christ died for the Ungodly . He spared not his own Son , but delivered him up for us all . I lay down my Life for my Sheep . This is my Body that is given for you . Now the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among other Significations ( saith he ) that it hath , signifieth sometimes the Impulsive Cause , Phil. 2. 13. Ephes . 5. 16. Rom. 15. 9. Sometimes the Substitution of one in the room of another , 2 Cor. 5. 10. Philem. v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Demost . Ego pro te molam , Terent. Particularly when the Sufferings of one for another is expressed by it , it always signifies the Substitution of one in the place of another . Whenever it is used to imply one's dying for another , it signifies the dying in his stead ; even as the Son of Man came to give his Life a Ransom for many , repeated again , Mark 10. 45. This Preposition , ( says he ) whenever applied to Persons or Things , it always imports a substituting of one in the room of another . " So that from the whole we may confidently conclude , that Christ did not only suffer for our Good , but in our room . 8. Christ was once offered to bear the Sins of many . Now to bear Sin , usually in Scripture-Phrase , is to bear the Punishment of Sin , Levit. 5. 1. & 7. 8. Numb . 14. 33. He hath born our Griefs , and carried our Sorrows . For the Transgression of my People was be stricken . Which clearly shews the Ground and Cause of his Suffering , and not the Issue and the Event . 9. If all the other pretended Grounds and Causes are frivolous and vain , that Men bring of Christ's dying for us , suffering for us , besides this of dying in our stead or room ; then that is the proper and only meaning thereof : but all other pretended Grounds are vain and frivolous . How idle is it for any to say , He died only to remove or take away the rigid Law of Works , and to merit a milder Law of Grace ? Which seems to imply , as if God repented he ever gave the Law of perfect Obedience : Or as if God could allow of Sin ; or else , as if the Law of perfect Obedience did not result from his Holy Nature , but that he might have given a Law at first , like their new Law of Grace : Or according to others , that he died to fulfil and take away the Ceremonial Law , and to be a Pattern of Abasement , Humility , and Self-denial . Now had that been , could not God have substituted Peter to have been such a Pattern as well as his own Son , and set him up as an Example ; or else some other most choice and renowned Saint or Prophet ; or have caused and Angel to be incarnate to have done it , that we might have followed his Steps ? And how vain is that which some of the Arminians assert , viz. That he died to satisfy for Original Sin , or for the Breach of the first Covenant , and to purchase Salvation upon the Condition of Repentance , Faith and Obedience , or to merit God's Acceptance of the Creature 's Faith , Love , Holiness , and sincere Obedience , instead of perfect Obedience to the Law of Works , so that God is become reconcilable through Christ's Death ? But that he may be actually reconciled , lies wholly upon the Creature as his part ; and thus he died for the Good of all Men , but not in the place or stead of any one . Now by this Notion , Salvation is principally wrought out by the Creature , God having put Man into a Condition or Capacity to work it out for himself : And according to this Notion Man may or may not be saved , God having left the whole of Salvation , in order to the making Christ's Death to become effectual , to the Will of Man. So that Man's Will , as I before intimated , determines the Case , whether Christ's Death shall effect any Eternal Blessing unto Sinners in general , or to any one Sinner in particular , or not . God ( as one of them once preached ) puts Man into a Capacity to work and to do , but works not in any the Will or the Deed of his own good Pleasure . Now how false and frivolous all these pretended Grounds or Designs of Christ's Death are , I have already shewed . Arg. 1. And from the first Argument taken from the Death of Christ , I argue thus ; All those that Jesus Christ died in the room or stead of shall never die or eternally perish . But Christ died in the room or stead of all his Elect , or all such who believe and are his Sheep ; therefore not one of them shall die , or eternally perish . Arg. 2. If Christ died for all the Sins of his Elect , both before Grace , or before they are called ; and for those committed after Grace , or after they are called , so that they might not be condemned for any of them ; then none of them can eternally perish . But this I have proved ; therefore none of them shall ever eternally perish . Secondly , The Death of Christ doth deliver every true Believer from Eternal Wrath and Condemnation , I prove thus ; Because the Sufferings of Christ , or the Sacrifice of Christ , is imputed to them , or is accounted to them that do believe : This follows from what I said last , He took our Sins upon himself , and satisfied for them , as if he had actually sinned , and freely of his own Grace gives us the Benefit of his Suffering , as if we had actually suffered ; our Sin was imputed to him , that his Righteousness and Obedience might be imputed to us , even both that which is called his Active and Passive Obedience . Sin was imputed to Christ , yea , every Sin we have , or ever shall commit ; so that in Christ we have born already all that Vindictive Wrath and Vengeance of God that was due to them , according to his Holy Law and Threatning denounced against us . Christ and his Elect are as one Person , or as one entire Corporation ; and what he did , was as if every one that he represents had done it . The Sufferings of our Saviour was in lieu of the Life of the Sinner ; the Just for the Vnjust . By his Stripes we were healed : And that by God's charging our Sin judicially upon him , he as our Surety standing in our room . He was ( as the Apostle says ) made Sin for us that knew no Sin , that we might be made the Righteousness of God in him . Arg. 3. If Christ hath born all that Vindictive Wrath that was due to his Elect for their Sins , then not one of them can eternally perish . But Christ hath born all that Vindictive Wrath that was due to his Elect for their Sins ; therefore not one of them can eternally perish . The Justice of God hath nothing to lay to the Charge of God's Elect , because it is Christ that died ; he whose Death hath an infinite Worth and Satisfaction in it : this is the Apostle's very Argument ; If God's Justice is satisfied , and his Wrath appeased in Christ's Death ; if our blessed Jonah's being thrown into the Sea of Divine Wrath , hath made so sweet a Calm , that God declares in him , i. e. in his Son , he is well-pleased , and that Fury is not in him now no more for ever towards Believers ; who can or shall then condemn them ? Jesus Christ hath turned away God's Anger , by impairing of his Right and Soveraignty , without derogation from his Perfections : So that now he can and doth receive us who believe , into his Eternal Love and Favour , through the Death of his own Son ; it being the Judgment of God , that they who sin are worthy of Death . But that Death which Sin incurred , and the Sinner deserved , Christ hath endured for his Elect , and delivered them for ever from the Pain and Punishment thereof , and stand acquitted of and justified from for ever . Thirdly , It is because Jesus Christ who was the Antitype of the Scape-Goat , hath carried away all our Sins who do believe : The kill'd Goat made the Atonement for the Sins of all God's Israel ; and because one Goat could not prefigure the whole of Christ's Undertaking , therefore there were two Goats appointed : And Aaron shall lay both his Hands upon the Head of the live Goat , and confess over him all the Iniquities of the Children of Israel , and all their Transgressions in all their Sins , putting them upon the Head of the Goat , and shall send him away by the Hand of a fit Person into the Wilderness . And the Goat shall bear upon him all their Iniquities unto a Land not inhabited , &c. Brethren , pray observe , here is mention four times of all the Sins of the Children of Israel , all their Iniquities , all their Transgressions , all their Sins . And again , the Goat shall bear upon him all their Iniquities . The Goat was a Type of Christ , to shew that not one Sin of a Child of God shall ever be laid upon him , charged upon him , because Christ had them all laid upon him : and he hath carried them all away , all their Sins , great Sins as well as smaller Sins ; Sins before Grace and after Grace were all laid upon Jesus Christ ; yea , Sins of all sorts , Sins of Commission and Sins of Omission ; no Sin could be expiated without the Death and Blood of Christ : Also a full and free Confession was to be made upon the Head of the Scape-Goat of all Sins . Brethren , as the smallest Sins needed such a Sacrifice , such an Atonement , namely , the Death of Christ , so the greatest Sins were not excluded from that Atonement and blessed Benefit of his Death . Moreover , the Scape-Goat carried all their Sins away into the Wilderness , or into an unknown Land , or into a Land of Forgetfulness , never to be remembred any more ; this hath our Lord Jesus done : Christ hath put away Sin , and put it away for ever , and that by the Sacrifice of himself once for all : He hath laid on him the Iniquities of us all ; and also all our Iniquities . He could not be supposed to have suffered for our Sins , if our Sins , respecting the Guilt of them , were not laid upon him , or charged upon him , and imputed to him : his Sufferings otherwise would have been Arbitrary and Unjust , had he not been substituted by the Father , and called forth as our Surety , ( nor could his Death been accepted ) the Law no where condemning or punishing any one who in a Law-sense is an innocent Person . He was made Sin , without knowing Sin : He knew the Guilt by Imputation , but he knew not Sin any otherwise , neither Original nor Actual ; He was born without Sin , and lived without Sin , in his Mouth was found no Guile : yet he had our Sins upon him , and carried them away ; he being the Antitype of the slain Goat , satisfied for all our Sins ; and as he is the Antitype of the live Goat , he hath born them away for ever . Arg. 4. If any one Sin of the Children of God shall ever be charged upon them as to that Vindictive Wrath that is due to Sin , so that they may come under Eternal Condemnation of it ; then hath not Christ born all their Sins , nor carried them away into the Land of Forgetfulness . But Christ hath born all their Sins , and carried away all their Iniquities , as he is the Antitype of the slain and living Goat ; therefore their Sins shall never be charged upon them , as to the Vindictive Wrath that is due to them ; so that they can never come under Eternal Condemnation . Fourthly , None of Christ's Sheep , or no Believer , can fall so as eternally to perish , upon the Consideration of the Death of Christ . 1. Because Christ hath by his Death delivered them from the Curse of the Law , as well as from the Guilt of Sin ; the Law is the Strength of Sin , it is by that Sin condemneth the Sinner : The Law lays every Man under the Wrath and Curse of God ; and unless it be answered , God might be said to change his Will should he justify any Man ; nay , it would seem to reflect upon his Holiness : the Precepts must perfectly be kept by Man , or his Surety ; the Breach we had made of it by Sin must be satisfied , for , both these Jesus Christ hath done , not for himself ; he needed not to have come to keep the Law to justify himself , for as God he is infinite Holy ; but as Mediator he did this for us , he obtained a perfect Robe or Righteousness to give away and put on us ; He hath brought in everlasting Righteousness , and made an end of Sin. How made an end of Sin ? Not that there shall be no Sin any more in the World ; No , but he has made an end of the condemning Power of it ; the strength it had to kill and damn the Soul is took away for ever from all that believe , from all that he hath put his Righteousness upon . God's justice being satisfied , we are furnished with an exact and compleat Righteousness , that shall last for ever ; 't is an Everlasting Righteousness that every Believer hath in Christ . Who therefore shall condemn ? Christ hath delivered us from the Curse of the Law , being made a Curse for us . Sin is our Sickness , Sin is that by which we stand charged , and the Law condemns us , pronounces a Curse against us ; but Christ hath cured us of this Sickness , and delivered us from this Curse : As it is written , Cursed is every one that continueth not in all things that are written in the Book of the Law , to do them . Till we believed , we lay under that fearful Curse ; but from this we are discharged , and Christ hath undergone that great Curse for us , and there is no other Curse can come on Believers ; all separation from God and Wrath is by the Curse of Law : but this is ended and gone for ever to every one that believeth . Nothing therefore now can separate them from God , the Curse is taken away , and the Blessing is put on us . 2. From hence it appears that the Veracity of God is ingaged to acquit all them that believe in Christ , as his Justice is obliged to leave Sinners under the Curse of the Law that believe not , because nothing but a perfect Righteousness can deliver from the Curse thereof . 3. Moreover , God is obliged , upon the account of his Covenant with his Son for us , to discharge us for ever , because Christ hath fully performed all things as the federal Conditions of our Restoration and Deliverance from Sin , and the Curse of the Law , which he covenanted to do . Arg. 5. All that are delivered from the Curse of the Law , and to whom there remains no more any legal and just Cause in God of Wrath and Separation from him unto their Eternal Condemnation , cannot eternally perish . But all that believe in Christ are delivered from the Curse of the Law , and to them there remains no more any legal and just Cause in God of Wrath and Separation from him unto their eternal Condemnation : therefore no Believer shall eternally perish . Fifthly , Christ dying for our Sins , was a full and compleat Paiment of all our Debts , which bound us over to Death and Condemnation ; we owed ten thousand Talents , and Christ our Surety was charged with it , even with all we owed to Justice ; and by his Death he paid the uttermost Farthing : Now the Principal and the Surety are legally and judicially one Person ; so that in Christ we paid all , though it was God and not we that found out the Surety , and paid himself with his own Money ; and therefore we are acquitted in a way of Sovereign Grace ; we have it in a way of Mercy , though in a way of Righteousness also : That God might be Just , and the Justifier of him that believeth in Jesus . From whence I argue ; Arg. 6. All those for whom Christ hath paid all their Debts , or made a full Compensation for , shall never perish . But Christ hath paid all the Debts of Believers , or made a full Compensation for them ; therefore they shall never perish . Would it not be look'd upon as an Act of Injustice in a Creditor to arrest and throw a poor Debtor into Prison for those Debts his Surety paid for him , and laid down every Farthing of his Money ? Now then say I , either some of the Sins of Believers , or some of their Debts Jesus Christ did not die for , pay , or satisfy for , or else all must conclude it is impossible ( because God is Just ) any one of them should perish . Now who is it that dares to affirm , that Christ did not die and satisfy for all the Sins of Believers , or for his Elect Ones ? If we confess our Sins , he is faithful and just to forgive us our Sins , and to cleanse us from all Vnrighteousness . He will not exact from us the Satisfaction which he hath accepted in the Atonement of his own Son our Surety , and in his own way applied ; God will not require double Payment . Sixthly , From the Death of Christ I further argue ; No Believer can eternally perish , because his Death was the highest and greatest Expression and Demonstration of Divine Love , both in the Father and Son. Now say I , ( as I hinted once before ) He that gave the great Gift , will not deny the lesser : Sure if God gave his Son to die for our Sins , he will give us Grace to resist Sin , to mortify Sin , and will also pardon all our Sins : And if Christ died for us , spilt his Blood for us , he will pray for us , he will not refuse to intercede for us , that our Faith may not fail , or we lose the Benefit and Blessings purchased for us by his Death . He that would not pray for his Friend , or for his Neighbour , will not die for him : But on the other Hand , if he yields himself up to die for him , he will pray for him . Christ died for his Sheep , he will therefore both feed them , heal their Diseases , and preserve them , that they may not be devoured by any Enemy whatsoever ; neither by Sin , nor the Devil , &c. See Rom. 5. 10. Rom. 8. 32. Seventhly , Jesus Christ by his Death purchased Grace , and all things his Saints need or shall need , in order to make them meet for Glory ; therefore they shall not perish . Do they need Faith , need Patience , need Power against Sin , need Pardon , need Purging , &c. all these things , and whatsoever else they stand in need of , they shall have : My God shall supply all your need according to his Riches in Glory , by Jesus Christ . All Grace is in Christ , as the Fruit of his purchase ; And of his Fulness all we receive , and Grace for Grace : And this is to shew forth the Riches of God's Glory . Will he lose his Glory ? Shall Satan insult over the Majesty of Heaven after this manner , viz. Lo , here is one of them for whom thou gavest thy Son to die , whom thou hast left to me , and I have destroyed him for ever ? Will God , think you , suffer this , since his main Design in the Gift of Christ , is the Glory of his own Rich and Sovereign Grace ? Nay , and after he has with such large Expence of rich Treasure , and such Pains restored his lost Image to a poor Believer , will he suffer Sin and Satan utterly to deface it again whilst he looks on ? Our Opposites are Men for Natural Reason . Now Sirs , what think you of this ; is there any reason for you to believe God will suffer either of these things to be done ? Eighthly , The Death of Christ preserves all Believers to Everlasting Life , because he hath by one Offering perfected for ever them that are sanctified . Christ as the Effects of his Death , before he hath done , will bring all for whom he was a Sacrifice to Heaven : Justification in the Perfection of it shall be continued , Sanctification shall be compleated , our Interest in him shall not be lost : Can any think that Christ will not maintain Life in that Soul which he made alive by his own Death ? Arg. 7. If therefore Christ's Blood was not shed for none in vain , but that he shall have his whole Purchase ; then none of his Sheep or Elect Ones shall ever perish . But Christ's Blood was shed for none in vain ; therefore he shall have his full Purchase , none of his Elect shall perish . No Man would lay down a Sum more in value than a whole Kingdom , but would first see himself sure of it , upon laying down that Price : the Father's Covenant and Promise also made all the Elect certain of Eternal Life upon Christ's dying for them . Besides , Beloved , the Sacrifice of Christ unites all the Holy Attributes together to secure a Believer's Interest ; Justice and Mercy are both agreed in Christ , they meet together , and kiss each other , yea , and join Hands to help and save every Believer . The Flood-gates of Mercy are opened , and the Fire of Divine Wrath confin'd in its Flames , or rather quenched by the Streams of Christ's Blood , that Mercy might flow down to us abundantly : Christ's Blood hath eternal Virtue in it , it is called the Blood of the Everlasting Covenant , therefore extendeth to the Expiation of Sins to come , as well as what are already past . Christ's Death hath glorious Effects , as the Apostle shews : For if the Blood of Bulls and Goats , and Ashes of an Heifer sprinkling the unclean , sanctifieth to the purifying of the Flesh ; how much more shall the Blood of Christ , who through the Eternal Spirit offered himself to God , purge your Consciences from dead Works to serve the living God ? To talk of Christ's Death , and see no Effects of it , alas , what 's that ? All that Christ died for , shall see and feel too its Glorious Effects and Operations upon their Souls and Consciences ; though the Sacrifice be over , the Virtue and excellent Causality of it abides for ever . Ninthly , Christ by his Death redeemeth his People from all Iniquity , and this was his End in dying . What signifies such a Redemption , that leaves a poor Slave in his Chains and Irons , without procuring a Release for him ? In this lies the Glory of our Redemption by Christ ; 't is not only from the Curse of the Law , and Wrath of God , but from a vain Conversation also : See the Apostle's Words ; Who gave himself for us , that he might redeem us from all Iniquity , and purify unto himself a peculiar People zealous of good Works . If this was his End and Design in his Death ; do any think he will see himself frustrated in it ? Shall any Enemy of the Soul bring Christ under a Disappointment ? Compare this with 1 Pes. 1. 17 , 18 , 19. Tenthly , and Lastly , Jesus Christ hath by his Death purchased Eternal Redemption , or Everlasting Life , for all his Sheep ; and by his Spirit hath also given to them the Earnest of it ; therefore his Death preserves them to Salvation : In whom ye also trusted after ye heard the Word of Truth , the Gospel of your Salvation : in whom also after ye believed , ye were sealed with the Holy Spirit of Promise , which is the Earnest of our Inheritance , until the Redemption of the purchased Possession , unto the Praise of his Glory . Now I should come to speak more particularly to the Effects of the Death of Christ , and inlarge upon some things that I have but a little touched upon ; but that I must leave until the next Time , and shall only speak something by way of Improvement of this Argument . APPLICATION . First . To you that are Believers : O praise and bless God for a Crucified Saviour . What in Heaven and Earth is cause of greater Wonder and Admiration ! Christ's Death is the meritorious Cause of all Spiritual and Eternal Joy and Comfort ; all Grace flows out of the Wounds the Spear and Nail● made in his Blessed Body , and from the Death and Pangs his Soul underwent . Nothing is a greater Evidence of Christ's Love to us , than the Death of his Cross . 2. Apply his Blood , draw Virtue from his Blood , fly to his Death ; see how that stands to save thee from the Justice and Wrath of God : in his Death is thy Hope and Succour , when pursued by Satan , and under all Temptations . 3. Triumph in the Cross of Christ ; thou , O Child of God , wast crucified with Christ , thy Sins were punished in him , and thou art acquitted in him , and raised in him . O labour to know Christ and him crucified ; Labour to know him and the Power of his Death , and the Fellowship of his Sufferings , &c. 4. And as to you Sinners , is not here Ground of Hope for you ? Christ died for the chiefest of Sinners ; And whosoever believeth in him shall not perish , but have everlasting Life . But wo to such who slight this bleeding Saviour , that sin because Grace hath abounded , or that make the Death of Christ an Incouragement to them to continue in Sin. Tush , say some , trouble not your self with me , Christ died for Sinners . O Souls , will you crucify Christ again ? I tell you , if you do not feel the Effects of his Death , in vain is all your present Hope . 5. This may serve also to detect such , and severely to reprehend them that say , Christ died to save all , or for all , and every Man and Woman in the World. Brethren , if he died for all , that is , in the Stead and Room of all , then all shall be saved ; God will not condemn such whom Christ laid down his Life for , or in the place or stead of , as I have proved from God's Word . But further , to detect this Error of General Redemption , 1. Consider , that Redemption is a Word easy to understand ; it is the saving of a Person , that is in Slavery or Captivity , commonly procured or obtained by a Price paid , or a Ransom : but if the Person is indeed redeemed , he is set at Liberty . To say a Man is redeemed , and yet left in Chains and strong Bonds , out of which he cannot come , unless the Redeemer break those Chains and Bonds to pieces , is to speak untruly , or in plain English , a Lie. Now are all Men redeemed ? Redemption cannot be more universal than it is in Matter of Fact. If ten Men were in Slavery in Argiers , and a Sum of Money was paid to redeem them , and yet after all , care is not taken to make that Ransom to be effectual for their Redemption , but six or seven of them are left in Captivity ; can any Man say all the ten were redeemed out of that Slavery and Thraldom wherein they are held ? Even so it is here ; for Men to say , that the Redemption by Christ is for all the World , and yet the greatest part of Mankind lie in Bonds , under the Power of Sin and Satan , and have not the Death of Christ made effectual to them , is a great Mistake , and indeed not true as to Matter of Fact. 2. Are we redeemed only from the Curse of the Law , and from the Wrath of God ; and are we not also redeemed from Sin , and from being under the Power of Satan ? That Redemption that is by Christ , is ( you hear ) from all Iniquity ; and are all so redeemed ? The Apostle Peter saith , Forasmuch as ye know that ye were not redeemed with corruptible things , as Silver and Gold , from a vain Conversation , but with the precious Blood of Jesus Christ , &c. So many as are , and shall be redeemed from all Iniquity , from a vain Conversation or whom Christ hath redeemed from the Power of Satan , he setting them at Liberty who naturally are bound , and bringing them out of the Prison-House , so many , and no more , did he die for ; and no further doth Redemption by Christ extend . 3. If there are many left in the Enemies Hand , and under their Power , and eternally perish , then there is no general or universal Redemption ; but there are Multitudes so left , and perish . 4. That Grace , Love , and blessed Price that doth not procure Universal Salvation , is not , cannot be an Universal Redemption . But God never shewed such Grace and Love by the Price of Christ's Blood that doth procure Universal Salvation ; therefore there is no Universal Redemption : for that Price or Paiment which doth not actually pass or terminate in Salvation , is no Redemption at all : an Attempt to redeem unless it be effected , is no Redemption . 5. Brethren , is Christ an Universal Saviour of the Souls of all Men ? Why there can be no Universal Redemption , unless there be an Universal Redeemer , ( as I said before ) but there is no such Universal Redeemer . Object . We do not plead for an absolute Vniversal Redemption , but for a Conditional ; and that Condition is to be performed by the Creature , and many perish because they do not perform it ; the Condition is Faith , Regeneration , Sincere Obedience , and Holiness , &c. Answ . The Condition they say is Repentance , Faith and Regeneration . Now were it thus , as these Men affirm , then how is Christ rendred , even more weak and inconsiderate than any Man of Understanding ? For what Man would lay down ten thousand Pounds to redeem a Captive out of Slavery , when he knew a cruel Tyrant had him in his Hands and in strong Chains , and would not let him go , nor regard at all the Sum laid down for his Ransom , there being no treating with him : he ' I take no Price ; but unless he is conquered , and the Person redeemed by Power , the Money is lost . This is the Case , Christ's Blood is the Ransom that was laid down to satisfy the Law and Justice of God ; but all and every Man and Woman in the World is under the Power of Sin and Satan : and unless Christ delivers the Soul out of the Hands of these Enemies by the Power of his own Arm , his Blood would be of none Effect to redeem any one Soul. Therefore God by this Conditional Universal Redemption , rather seems to mock Men , according to these Mens Notion ; for this is the purport of it , You are redeemed , Sinner , yea all of you by Christ's Death , if you can redeem your selves . Do but your part , and you are redeemed : What is that ? Why answer the Conditions , viz. change your own evil Hearts , make you a new Heart , believe in Christ ; get out of Satan's Chains ; raise your selves from the Dead , and you shall be redeemed . Is this possible ? Strange ! doth the Righteous God make that the Condition of Salvation on the Creature 's Part , which he knew the Creature was no more able to do than to give sight to the Blind , or raise the Dead ? 2. Besides , it renders Christ to be but a Conditional Redeemer , could the Creature answer the Condition ; yea , and it puts Christ but into a possibility also of being a Redeemer , ( as one well observes ) he is not actually so whilst he stands under that Conditionality ; for the Conditionality doth not only lie upon the Person to be redeemed , so that he cannot be a redeemed One , till the Condition is performed : But it puts also a Bar to the Purchaser , he can't in any good sense be called the Redeemer of such a Person , 'till the Person hath performed the Condition . As for Example , if I lay down an hundred Pounds for the Redemption of a Person in Slavery , upon this Condition that he yield to serve me seven Years after , I must have his Consent to these Terms before I can redeem him ; and therefore upon this Condition I am certainly suspended from being a Redeemer , and am no Redeemer to the said Person , if he refuse the Terms ; all that I have done is but a Proffer of Terms . Hence ( saith the said Reverend Author ) for Christ to be a Conditional Universal Redeemer , is a Contradiction ; for it 's to be but a Redeemer of some that perform the Condition , and no Redeemer to them who do not . 6. To which let me add , this Notion of Conditional Redemption , renders Salvation not to be freely of God's Grace , no not the very Purchase it self ; because in the Design of it , it was not to be had without the Creatures Money , I mean without his answering the Condition of Repentance , Faith , Regeneration , and final Perseverance , &c. which to do , they deny Christ's purchased Grace and Power for all or any one ; or hath he promised to perform it for them , or to work it in them ? No , but it is that which absolutely the Creature must find Power , Strength , and Skill to do , or perish for ever , the Redemption being intended for him on no other Terms : all depends on the Will of Man , 't is as Man's Will determines it . 7. Moreover , who can suppose Christ would shed his Blood , and lay down such an infinite Sum , to redeem such whom he knew would not answer those Conditions propounded ? Nay , and which is worse , to lay down his Life to redeem Multitudes upon such Conditions , which he knew they were no more able to perform , than to create a World ? Can this stand consistent with the Wisdom and Goodness of Jesus Christ ? This Assertion of theirs ( saith the same Author ) is as if they should say , A. B. purchased an Estate for me , and in my Name , upon Condition that I should take up the Monument and carry it over the Bridg. 8. All those that have Redemption , or that Christ died to redeem , have or shall have remission of Sin : But the greatest part of Men have not , nor ever shall have remission of Sin , therefore Christ did not die for the greatest part of the World ; Redemption and Forgiveness of Sins is of equal extent . 9. Again , I might argue thus ; Those that Christ did not pray for , he did not die for ; those that he never would put up one Prayer , one Sigh to the Father for , certainly he never purchased Remission of Sins and Eternal Life for : I pray for them , I pray not for the World ; but for them which thou hast given me , for they are thine . Now it is easy to know what World it was Christ prayed not for ; namely , those that were not given to him by the Father ; for all that were of the World , that did belong to the Election of Grace , though then under the Power of Sin and Unbelief , he did pray for : Neither pray I for these alone , but for them also which shall believe on me through their Words : the Elect , whilst Sinners , may be called the World as well as any others . 10. If Christ died for all , he intended to save all : But Christ did not intend to save all ; therefore he did not die for all . Strange ! will any say our Lord Jesus did that which was contrary to his Purpose and Intertion ? And if it was his Intention to save all , who could frustrate him in it ? Why then are not all saved ? Sirs , the Death of Christ cannot extend to the Salvation of any one Soul , further than the Intention and Purpose of God , or the Election of the Father , and Application of the Holy Spirit . 11. Those that Christ died for , he purchased Grace for , Remission of Sin for ; and all things in order to make the Redemption of his Blood effectual unto , he purposed to bestow the lesser Grace and Gift upon them , as well as the greater . Would a Man give a Million to purchase such an Estate for a Man , and will he refuse to part with five Pounds in order to have it made sure to him for whom he laid down so great a Sum ? 12. That Purchase of Remission of Sin , and Salvation , that leaves Men under a Certainty of Damnation , is not esteemed Redemption at all ; but a Purchase of Remission and Salvation , upon the Condition these Men talk of , leaves most under a Certainty of Damnation , because it is an impossible Condition in respect of Man , he being dead in Sins and Trespasses , therefore can't perform it ; and also in respect of Christ , because he never purchased Grace for them to enable them to perform that Condition . 13. If the Death and Resurrection of Christ shall have its proper Effect , to the Eternal Salvation of all them for whom he died ; as a Corn of Wheat that falleth into the Ground , or is sown in the Earth , in that respect hath its Effect ; then all for whom he died shall be saved : But his Death , &c. shall have like Effect ; see his own Words , And Jesus answered them , saying , The Hour is come that the Son of Man should be glorified . Verily verily I say unto you , Except a Corn of Wheat fall into the Ground , and die , it abideth alone ; but if it die , it bringeth forth much Fruit. See here , all that are and shall be saved , our Lord ascribeth unto his Death as the absolute Effect thereof ; all his Elect being virtually in him , as all the Increase virtually is in that one Corn of Wheat that is sown into the Earth , that is produced by it . See Reverend Dr. Chauncy , " If ( saith he ) there be the same Eternal and Unchangeable Cause of Redemption , as of Application , as to the same Persons ; then whosoever is redeemed , shall have Redemption applied , and be saved eternally : But there is the same Eternal and Unchangeable Cause of both ; Ergo. " " 3. All that are redeemed , must be saved ; or if they be not saved , the Reason is from the Insufficiency of his Redemption : and whatsoever is not efficient , is not sufficient to attain the End , either from want of Virtue in the Thing , or Will in the Efficient . Now if Christ's Intention were to redeem all , he intended that which he could not do ; if he intended not to redeem all , whatever the simple Virtue of his Obedience might have done , had it had an Intention of the Agent annex'd to it ; yet having it not , it is limited by it , and becomes insufficient . " " 4. If the Death of Christ be sufficient to redeem all , and all are not actually redeemed , so as to be saved , it is Nonsense to talk of Universal Redemption ; for an Universal Redemption , without Universal Salvation , is an Absurdity of the first Rate . " " 5. If Christ's Death be universally sufficient , then it is irresistable in attaining its End ; and if so , Man's Will cannot hinder it . But these Men that hold Universal Redemption , will say , That notwithstanding this Redemption , some Men will not be saved ; therefore this Redemption is not sufficient to save all , for it seems it doth not conquer every Man's Will , so as to make him willing to be saved : and it seems by them , Christ is such a Redeemer as cannot save whom he will ; and therefore not being an Alsufficient Redeemer , cannot be a sufficient Redeemer to save all . " " 6. He that died to redeem all , died instead of all . But Christ did not die in the room or stead of all . The Major wants no Proof , and all Opposition to Christ dying in our stead , is but a meer Wrangle : And that Point is yielded of late by our soberest and most Learned Vniversalists . I proceed to the Minor ; Christ did not die in the stead or room of all ; for if so , in what Christ suffered in their stead that are not saved , he was injured : To pay this or that Man's Money , and be accepted and taken Debtor and Paymaster in his stead , and yet for all this if the Man is not discharged , nor one Farthing of his Debt , both Christ and the Sinner must needs be fallaciously and injuriously dealt with . " " 7. It is not fit Christ should die for all , seeing his Father elected not all , and gave not all to him ; for Christ to redeem more , were to disobey his Father's Will , and not to do it . If any say God elected all , it 's most absurd to talk of chusing some from among many others . When a Man takes the whole Number , this is no Election : or if any say that Election is Conditional , provided a Man will , this also is no Election ; for if Election be upon the Condition of Man's free Will , one Man is not chosen and not another ; but all have equal previous Designation to the End , and so there is no Election at all . " " 8. All that Christ shed his Blood for , he loved with a Conjugal Love ; and therefore must be married to them in Application , and they must necessarily be saved . " " 9. The Works peculiarly ascribed to each Person , according to their Divine Order and Manner of working , are of equal Extent ; whom the Father elects , the Son redeems , and the Holy Ghost sanctifies . " * Thus far the Reverend Dr. Isaac Chauncy . I might add divers other Arguments against this pretended Universal Redemption , but because what I have already said under this Argument taken from the Death of Christ , doth so fully overthrow such a pretended conditional Universal Redemption , I shall say no more unto it . Object . But doth not the Scripture say , that Christ died for all , and for the whole World , and for every Man ? Answ . 1. It cannot be taken for every Individual Man and Woman in the World , for the Reasons we have given . 2. It is evident by All , that the word World , doth in many places only intend some of all sorts , by a Synecdoche , a part being put for the whole : As it is said , All Judea and Jerusalem , and all the Regions round about Jordan , went out to be baptized of John. Behold the same baptizeth , ( speaking of Christ ) and all Men come to him . Again , Christ saith , When I am lifted up , I will draw all Men to me . Also Paul saith , That the Manifestation of the Spirit is given to every Man to profit withal . Hath every Man and Woman in the World the Holy Ghost in them , and the eminent Gifts thereof ? The Apostle says , That every Creature of God is good , and nothing to be refused ; that is to say , every Creature of God is good for Food . Now , pray , are not these words to be taken with restriction ? Are not Toads and Snakes , and a multitude of other Creatures and Things the Creatures of God , and are they therefore good for Food , or intended here ? I even wonder to see how Men run into Mistakes , through ignorance of some Texts of Scripture ; As Mr. Joshua Exel lately , and very confidently and boldly hath asserted in print , That John the Baptist did certainly baptize all universally , even both Men , Women , and Children ; because the Text says , That all Judea , Jerusalem , and all the Regions round about Jordan , went out and were baptized of him ; which I have answered , and shewed his weakness in asserting any such thing from thence : [ All ] there , no doubt , intends but a Part , and may be not the 20 th Part of all the People of Judea and Jerusalem neither . Also how have some pleaded for eating of Blood from hence , which is the Life of the Creature ; which was forbid to the whole World in Shem , Hani , and Japhet , after the Flood , and before any Ceremonial Law was given forth ; yea , and as soon as the Flesh of any Creature was given to Man to eat , ( or he was allowed to eat the Flesh thereof ) ; as also Blood is positively forbidden as Fornication and Pollution of Idols in the New Testament , Acts 15. 20 , 29. Alas , how easy are Men led to abuse the Sacred Scriptures , to favour an Opinion they have received , for want of farther light . And as to the word World , 't is evident that does not sometimes extend to all universally , but to a part . Moreover , all that are in Unbelief , or that believe not , though some of them may be given to Christ , yet they are ( as I hinted before ) as much the World as other ungodly Ones , until called out of it : I have chosen you out of the World. From hence it appears they were in , and of the World before , else they could not be said to be chosen and called out of the World. Now it was for this World Christ died , even all the ungodly World that were given to him and for all and every one of them , and no more , upon a Spiritual Account , viz. to save them , or die in their stead . Yet , 3. Christ is said to take away the Sin of the World : What World is that which Christ takes away the Sin of ? I affirm , there is not one Sin taken away from the World , nor one in the World , but only of such that Believe , ( of the Adult ) : all Unbelievers are under the Guilt and Punishment of Original Sin , and Death is to such a Fruit of the Curse still , which God denounced against Adam , &c. 4 In one sense he may be said to buy or save the whole World , i. e. externally ; for it was by Christ's Mediation and Death this World was saved ( and all in it ) from perishing immediately upon the Sin and Fall of Man : all live , move , and have their being in him as God , and through him as Mediator ; he is in this respect the Saviour of all Men ; but especially , or with an especial and eternal Salvation , he saves none but them that do believe . So much shall serve as to this Objection , and at this Time. JOHN X. 28. And I give unto them Eternal Life , and they shall never perish , neither shall any pluck them out of my Hand . BELOVED , the last Day I was upon that Grand Argument , to prove , That none of Christ's Sheep can fall away , so as eternally to perish , ( viz. ) taken from the Death of Christ . I shewed you that Christ died in their stead ; he bore all that Vindictive Wrath that was due to them for their Sins , so that they might never bear it , or suffer in Hell. I shall now proceed . Eighthly , My next Argument shall be taken from the Effects of Christ's Death and Resurrection . Though I have spoken something already touching the Effects of the Death of Christ , yet I shall , before I pass it , add something further to it . First , We have shewed you , that the appeasing of God's Wrath was the Effects of the Death of Christ ; he put an end to all Vindictive Wrath and Vengeance that was due to all Believers or Elect Ones : The Pangs of Hell due to us , seized upon him , and he bore it in our stead upon the Cross : He was delivered for our Offence , and rose again for our Justification . Now when Christ was discharged , all his Elect were virtually discharged also , because he suffered and rose again as a publick Person , representing all that were given to him by the Father : those things which he did in his own Person in this respect , we are said to do together with him . Brethren , the benefit of his Performances doth redound unto us ; we are said to die with him , and to be quickned together with him , and entred into the Holy Place with him ; the whole Victory over Sin and Death being obtained , and the Quarrel removed ; the condemning Power of Sin being destroyed : all things about making an end of Sin are done and passed through . Now what saith the Apostle , He that is dead , hath ceased from Sin. Well , what of this ? Likewise , saith he , Reckon ye also your selves to be dead indeed unto Sin ; but alive unto God , through Jesus Christ our Lord. Knowing that Christ being raised from the Dead , dieth no more ; Death hath no more Power over him . Now this being done by us , and for us in our Head , can we henceforth die any more ? Shall Eternal Death have Dominion over us ? No , no , we are to reckon our selves to be as absolutely freed and discharged from Sin and Eternal Death , as Christ is discharged and freed from Death , and dieth no more : And this comes to us as the Effects of his Death , by his suffering for us , and in our room . If one died for all , then were all dead , ( that is , all those for whom he died ) they were dead , and died likewise with him their Sponsor , and are delivered from the Curse due for Sin ; so that we now might and shall live to him that died for us , and rose again . This was the End of his Death , and is or will be the Effect thereof on all for whom he died . Secondly , Reconciliation , from hence it doth appear is also another Effect of Christ's Death . The Design of God was to bring us to Happiness ; and this he doth as the Effects of the Death of his own Son the Lord Jesus , who hath made our Peace by the Blood of his Cross . He hath reconciled both Jews and Gentiles to God in one Body , having slain the Enmity thereby . Divine Justice , you heard the last Day , has nothing to charge upon God's Elect , because it is Christ that died . 1. Observe ; Christ's Death hath reconciled God to us : When we were Enemies , we were reconciled to God by the Death of his Son. 2. And then also , as an Effect and Fruit of his Death , he having obtained the Spirit for us , we are actually reconciled to God : And thus our Days-man lays his Hands upon both ; he brings God to us , and us to God ; he is not the Mediator of one , but God is one : There is one Mediator between God and Man , the Man Christ Jesus . 3. Therefore as the Effects of Christ's Death and Resurrection , Reconciliation is made with God for us , and that for ever : it is not a Peace made for such a time , or for so long , but for ever , so that there shall never be any destructive Breach any more , no more War between God and Believers ; let Sin and Satan do what they can , they cannot break this League of Peace and Amity . 'T is not a Peace upon Condition that we are to keep , and may break it ; No , no , the Peace was made by Christ , and he that made it , maintains it , as he sits upon the Throne : He it was that made it as he is a Priest , and he maintains it as he is a King upon the Throne ; he will never suffer Sin to get such Head in us , that we shall cast off God any more , or violate our Covenant with him , nor will he suffer Satan to do it ; therefore they who are reconciled , shall never perish , no not one of the Elect of God. Thirdly , The Gift of the Holy Spirit is another Effect of the Death of Christ : This Jesus hath God raised up , whereof we are Witnesses . And having received of the Father the Promise of the Holy Ghost , he hath shed forth this , which ye now see and hear . The Father promised unto his Son upon his dying for us , that the Holy Spirit should be given to all his Seed : I will pour my Spirit upon thy Seed . Indeed , Christ receiving the Holy Spirit without measure for us , in his own Person as Mediator , antecedent to our believing , is the fullest Security to us imaginable : We are blessed with all spiritual Blessings in Christ , that is , in him as our Head. And although Christ received the Spirit before he suffered , yet it was upon the account of his Sufferings ; the Father trusted his Son , took his Son's Word , and gave him part of his Wages from the beginuing : for all the Saints under the Old Testament , had the Spirit upon no other Account than as we have it , namely , as the Fruits and Effects of Christ's Death and Purchase who was to die . Now , Brethren , pray consider what the Work of the Holy Spirit is , which is promised to abide with the Saints and Seed of Christ for ever . 1. His Work is at first to quicken them : You hath he quickned . 2. To renew , to regenerate , to sanctify them ; this is the Work and Office of the Spirit : I will sprinkle clean Water upon you , and ye shall be clean from all your Filthiness . And hence the Gentiles are said to be sanctified by the Holy Ghost . But pray take notice of this , the Rock in the Wilderness was first smitten before Water gush'd forth . So Christ was first smitten , first crucified , then the Spirit like Water was poured forth : It is , Sirs , wholly the Effects and Fruits of his Death . 3. It is the Work of the Spirit to cause us to walk in God's Ways , and to keep his Statutes : I will put my Spirit within you , and cause you to walk in my Statutes , and ye shall keep my Judgments , and do them . We should not do this were it not for the Spirit ; we could not keep God's Precepts , nor walk in his Paths , but God puts his Spirit into us that we shall not depart from him ; that is , we shall not finally apostatize from him , but shall keep his Precepts to the End. 4. It is the Work of the Spirit to help us to pray , and breathe forth our Desires to God : We know not how to pray , but as the Spirit helps our Infirmities , and maketh intercession for us with Groans that cannot be uttered . Christ having redeemed us from the Curse of the Law , it is , that this Blessing of Abraham might come upon the Gentiles : And because ye are Sons , God hath sent forth the Spirit of his Son into your Hearts , crying , Abba , Father . 5. The Office and Work of the Holy Spirit , is to enable us to mortify Sin : Rom. 8. 13. If ye through the Spirit mortify the Deeds of the Body , ye shall live . And hence it is also that Sin shall not have Dominion over them ; and therefore Believers cannot perish , they having such a Helper : He destroys all that Dominion Sin and Satan had in them , and Power over them : The Spirit utterly spoils Satan's Kingdom in them , Because greater is he that is in you , than he that is in the World , saith John , speaking to the Saints . This is such a Helper that can never be worsted . 6. It is hereby we perform all our Holy Duties : By the Spirit Ministers preach to profit , and Hearers hear to their profit ; hereby we read to profit , and sing God's Praise to our profit and sweet comfort : for as we pray with the Spirit , so we sing with the Spirit ; and the same Measure , the same Fillings of the Spirit that enable us to do the one , enable us to do the other . By the Spirit we are also helped to meditate on God , and on his Word ; and hereby our Meditations of him are sweet to our Souls . 7. 'T is by the Spirit we resist and repel Satan's Temptations : Or if he doth at any time worst us , the Spirit will help us up again . 8. It is the Holy Spirit that doth confirm and establish us in the Truth . 9. In a word , All Grace is from the Spirit ; and it is by the Aid and Assistance of the Spirit , that we are enabled to exercise that Grace : for as he first formed the Habit in our Souls , so it is he helps us to do the Act also , or that doth influence us in the Exercise thereof . 10. The Holy Spirit is also the Earnest of the Saints Inheritance : 'T is given to them as an Earnest of that Glory they shall one Day absolutely be possessed of : 'T is given to assure them , that as certainly as they have received the Holy Spirit here , and he is in them , so certain it is that they shall be saved , or have the Eternal Inheritance . True , I have mentioned this two or three times already , yet it is of so great Importance , I cannot pass it by here : It is no small Matter that God gives us , when he gives the Holy Spirit to us ; for as he is that Principle of Life in us , so he gives us a full Assurance of Eternal Life hereafter : and it is upon this Earnest-Money a Saint may be said to live , whilst in this World ; nay , and it will defray all his Charge , and supply all his Need and manifold Wants , as long as he lives upon the Earth , even until he comes to the full possession of his Inheritance above . 11. And as the Spirit is the Earnest of Glory , or of Everlasting Life , so he is also the Witness of God in our Souls ; yea , such a Witness , whose Testimony every Christian may trust to , and rest upon : The Spirit it self beareth witness with our Spirit , that we are the Children of God. It witnesseth to us our Adoption , that we are Children , and so Heirs , Heirs of God , and joint Heirs with Christ . There is a twofold Witness of the Spirit . ( 1. ) The Spirit witnesseth by a direct Act , we taking hold of Christ , and of the Promise : Saith the Spirit to the Soul , I testify that Christ and Eternal Life is yours ; you believe , and therefore you have Christ , and shall be saved . ( 2. ) There is the witnessing of the Spirit by a reflex Act : A Man finds such and such gracious Effects of Divine Grace upon his Soul , and by these the Holy Spirit testifies he is gracious . One that loves God , that hates Sin , is changed , renewed , lives a godly Life ; therefore is in Christ Jesus , and shall be saved . 12. It is also by the Holy Spirit that Believers are sealed unto the Day of Redemption . Also after that ye believed , ye were sealed with that Holy Spirit of Promise . Strange ! Can these fall away ? Can such perish that have received the Earnest of Heaven , and have the Witness of the Spirit , and have it sealed to them ? No , no , God hath put his Seal , or Mark , upon them ; he by his Seal hath secured them to and for himself : and all this is the Effects of Christ's Death and Resurrection . 13. The Spirit also thus purchased by Christ's Death , and given as the Fruits and Effects thereof to Believers , the Promise of the Father is , that it shall abide with them for ever ; it is the great Promise made to Christ in the Covenant ; My Spirit which is upon thee — shall not depart from thee , nor from thy Seed , henceforth and for ever : See the Words , Isa . 59. 21. there is the Promise of the Father ; it is an absolute Promise , and it runs thus , it shall be in Christ and in his Seed , henceforth and for ever . The Spirit is called the Promise of the Father . Also we have a Promise of the constant abiding of the Spirit in all Believers , made by Christ , the second Person in the Trinity ; he told his Disciples , The Spirit of Truth , the Comforter should abide with them , and be in them forever . Unto these , add the Testimony of the Holy Ghost himself ; for it is he that doth in the Word assure us of his own abiding with us ; he hath chosen our Souls to be his own Temple and Habitation for ever ; and also assures us , That all the Promises are in Christ , yea and amen , to the Glory of God. So that we have this great Truth sealed and confirmed to us by the Three that bear witness in Heaven . Fourthly , Pardon of Sin is another Effect and Fruit of the Death of Christ , In whom we have Redemption through his Blood , that is , as the Effects of his Blood , even the Forgiveness of Sin. True , Jesus Christ satisfied God's Justice for our Sins , he paid our Debts , it is not Remission without a Satisfaction , but yet we are freely forgiven ; we have it of God's Free Grace , but it is through the Blood of Christ ; Remission of our Sins follows Redemption , as the necessary Effects thereof . Christ hath procured this Favour and Blessing for us , and Gospel-Remission or Pardon of Sin is for ever : I will remember their Sins no more , they are blotted out for ever ; he hath cast our Sins into the Depth of the Sea , put them behind his Back ; yea , he hath put them far away from him , as the East is from the West . Fifthly , Adoption is the Fruit and Effect of Christ's Death ; He hath redeemed us from the Curse of the Law , that we might receive the Adoption of Sons . God takes us through Christ , or by virtue of Christ's Death , into the Relation of Sons ; which Privilege we have for ever , we shall never cease being Sons and Daughters of God. Sixthly , Free Access to the Throne of Grace , or unto the Father , is the Effect of Christ's Death : Having therefore , Brethren , boldness to enter into the Holiest by the Blood of Jesus , by a new and living Way , which he hath consecrated for us through the Vail , that is to say , his Flesh , Christ's Blood : His Death opened this Way , it is by him we have access to the Throne of Grace . Seventhly , Another Fruit and Effect of the Death of Christ , is , Redemption from all Iniquity : He gave himself for us , that he might redeem us from all Iniquity , &c. Tit. 2. 14. Therefore this Glorious Effect his Death shall have upon all Redeemed Ones ; it was not to redeem only from the Curse of the Law , as some talk , but from the Guilt , Pollution , Power and Punishment of Sin ; therefore Believers shall never perish . Eighthly , Justification is also another Effect of the Death and Resurrection of Christ ; which is to acquit , absolve , and to pronounce us Righteous in God's Sight ; God accepting us Righteous by the Imputation of Christ's Righteousness which is ever the same . Now Christ's Death being the Meritorious Cause thereof , we are said to be justified by his Blood , Rom. 5. 9. And pray see the Apostle's Argument from hence ; Much more then being now justified by his Blood , we shall be saved from Wrath through him : It is more to be reconciled and justified , than it is to be saved ; such are justified , and Christ's Blood having done the former , will much more effect the latter : those that Christ justifies , he will glorify ; nay , and his Death and Resurrection cannot be without this Effect : And by him all that believe are justified from all things , &c. The Word Justified is opposed to Condemnation ; those that are justified , are justified for ever . Justification is not a gradual Act , as Sanctification is ; it results not as the Fruits of our Repentance , or inherent Holiness , but as the Fruits of Christ's Death and Merits ; it is never less nor more : as our Holiness cannot add any thing to it , so the Sins and Infirmities of true Believers , cannot diminish any thing from it ; there may be additions to our inherent Sanctification , but not to our Justification : Christ rose again for our Justification . I may also challenge all the Men in the World to prove , that any Man that was justified in the sight of God , did ever fall away and come under Condemnation . Ninthly , Sanctification is another Effect of the Death of Christ : You may again read that Text , Heb. 9. 13 , 14. Christ died not only to justify Believers , but to sanctify them also . Object . But some may say , A Man may be sanctified , and yet be defiled again : We read of some that escaped the Pollution of the World through the Knowledg of Christ , yet were again entangled and overcome . Answ . 1. If any sincere Christian be defiled again , through any Sin or Corruption , they shall be washed and cleansed again . 2. Those that Peter speaks of , were such that only had escaped gross Pollution through the common Operations of the Spirit ; it appears , their swinish Nature was never changed : he therefore saith , It is happened to them according to the true Proverb , The Dog it turned to his Vomit again , and the Sow that was washed to her wallowing in the Mire . Such therefore never were sanctified in Heart , they never experienced the Effects of Christ's Blood , not that Soul-purifying Virtue that is in it ; they were cleansed from gross Idolatry , through the Knowledg of Christ , and also from some gross Acts of Prophaneness ; they had obtained a reformed , but no renewed Life of Grace and Holiness ; therefore such fall into Sin again , and are so overcome , that the latter End is worse with them than the Beginning . As to true Believers , see what the Apostle says ; For by one Offering he hath perfected for ever them that are sanctified . By this one Offering our Lord Jesus hath procured our Sanctification perpetually to be continued ; the Death of Christ hath special influence unto the mortification of Sin : in the Death of the Cross , Our Old Man is crucified , that the Body of Sin might be destroyed : Sin is mortified , and we are sanctified by virtue of the Death of Christ ; and we hereby through his Grace come to be planted into the Likeness of his Death . And as Paul in another place saith , Being made conformable unto his Death : This Conformity is not in our Natural Death , or in our being put to death for him ; but Christ dying for our Sins is the procuring Cause of our dying to Sin : therefore we must look for the Death of our Sins in the Death of Christ , as the proper Effect thereof . Virtue goeth from the Death of Christ , to the subduing and destroying of Sin ; his Death was not only a Passive Example , but is accompanied with Power , conforming and changing us into his Likeness : 'T is the great Ordinance of God to this very End , it is by a fellowship or participation in his suffering ; we are never made conformable to the Death of Christ , till we die to Sin : the Death of Christ was designed to be the Death of Sin. And as certain as Christ died for the Sins of all the Elect , so certain it is they shall all , first or last , feel the powerful Effects thereof in the Death of their Sins . The Corn fell into the Ground and died , and shall produce all the Increase that virtually was hid in it : Christ is our Life , the Spring , Fountain and Cause of it ; therefore we have nothing but what we derive from him . Object . He is , say some , the Author of Life ; and as he taught the Way of Life , so he is our Life . Answ . He is our Life as he is our Head ; and it would be but a sorry Head that should only teach the Feet to go , or the Members to act and move , without communicating Strength unto them , and to the whole Body . Christ , Brethren , is an Head of Influence ; and in these spiritual Influences , or Life , that Strength which he communicates to us , doth consist in the killing of Sin : He loved his Church , and gave himself for it , that he might sanctify and cleanse it with the washing of Water , that he might present it to himself a glorious Church , not having Spot or Wrinkle , or any such thing ; but that it should be Holy and without Blame . And if this was his End in his Death , be sure his Death shall perfectly effect this glorious Work in the End upon every Soul of his . Tenthly , and lastly , Glorification is also an Effect of the Death of Christ ; it is the Fruit of his Suffering , it was by his own Blood he entred as our Head and Representative once into the Holy Place , having obtained Eternal Redemption for us . The Crown of Glory is the Purchase of his Blood : and as sure as his Righteousness , his Holy Life and Obedience , and Meritorious Death carried him to the Father , and set him down at the right Hand of the Majesty on high ; so will his Merits as certainly bring all the true Heirs to that Glory above , where the Fore-runner is for us already entered : For it became him for whom are all things , and by whom are all things , in bringing many Sons to Glory , to make the Captain of their Salvation perfect through Sufferings . First he brings those Sons into a State of Grace , as the Effects of his Death and Resurrection , and unto a State of Glory : And whom he justified , them also he glorified . I shall draw up the Sum of this Argument : If such are the certain Fruits and Effects of Christ's Death ; ( 1. ) If it hath appeased the Wrath of God for all that are in him : ( 2. ) If it hath made their Peace , and for ever reconciled them unto God : ( 3. ) If the Holy Spirit is purchased , and procured as the Effects of his Death for them , by which they are renewed , quickned and helped to mortify Sin ; and is to them an Earnest , a Witness , and Seal of Everlasting Life , and shall abide with them for ever : ( 4. ) If Justification is the Effect of Christ's Death , and they are for ever acquitted from all Sin , and accepted as Righteous in Christ's Righteousness : ( 5. ) If all that believe in him are sanctified , as the Effects of his Death , and shall be perfected for ever : ( 6. ) If Pardon of Sin is an Effect also of Christ's Death , and all Believers have and shall have their Sins forgiven for ever , or remembred no more : ( 7. ) If they are adopted Sons and Daughters to God , as the Effect of Christ's Death : ( 8. ) And also if Glorification is an Effect of his Death ; and as certain as is the Cause , the Effect will be ; or as sure as Christ is glorified in Heaven , all that are his Members shall be glorified . Then it is impossible that any one of them should so fall away as eternally to perish : But all these things are true , and none dare to deny them so to be , therefore they cannot fall , so as eternally to perish . I shall apply this , and come to the next Argument . APPLICATION . First , To Sinners . 1. Hath the Death of Christ such Virtue in it , even to renew , quicken , regenerate all that believe in him ? Is God through the Death of his Son reconciled , and shall all that take hold of him be justified ? &c. O then , Sinners , look up unto him and never cease looking , until you find the Effects of his Death in your own Souls . Object . 1. But alas , Sir , I am a vile and abominable Sinner . Answ . Well , notwithstanding that , yet there is Virtue enough in Christ to save you . Object . 2. But I have been a Drunkard , a Swearer , an Adulterer , a Thief . Answ . So had some of those Paul speaks of , 1 Cor. 6. 11. Such were some of you , but you are sanctified , but you are justified . Object . 3. But I have been an Old Sinner . Answ . Well , let it be so , yet but a Sinner , and Christ died for Sinners , for the chief of Sinners , therefore there is hope for you ; nay , if you can believe , and apply the Virtue of Christ's Blood , you shall find Mercy . Object . 4. But I fear Christ did not die for me . Answ . 1. If he died for the Chief of Sinners , why not for thee ? And if those that crucified him found Mercy , why not thee ? 2. Thou hast as much ground to believe that Christ died for thee , as any ungodly Person hath that dwells on the Face of the whole Earth . Sinner , look up . Nay , 3. Thou hast as much ground to believe that Christ died for thee , as any of those had once who now feel the Effects of his Death . 4. Did ever any Sinner throw himself at his Feet as a poor lost and undone Creature , and take hold of him , that was rejected ? Query . What is the first Effect of Christ's Death ? Answ . The first Effect of Christ's Death in the Soul , is Life ; Life is infused : And if thou hast a vital Principle in thee , thou wilt cry out under the Sense of thy Sin. Thrust a Sword into a dead Man's Bowels , and he will not stir nor cry out . Sin is in wicked Men , like a Sword in the Sides of such as are dead ; but as soon as Life is infused , there will be Sense , and a crying out . Now when they heard this they were pricked in the Heart , and said unto Peter and to the rest of the Apostles , What shall we do ? Some of these had been the Murderers of the Lord of Life and Glory , yet they found Mercy . 2 dly . Another Effect is this , viz. You will perceive a mighty Famine in your Soul , as it was with the Prodigal Son ; all your old Hopes of Heaven will be gone , Poverty of Spirit will overtake you : An awakned wounded Sinner despairs of all Supplies or Help in himself ; he is distressed with pinching Hunger , and so flies home to his Father : ( 1. ) Yet may not get Power over Sin presently . ( 2. ) But O he trembles at the Thoughts of God's Justice , by beholding the Spear in Christ's Side . ( 3. ) He throws down his Weapons as being conquered and overcome , and resolves to do as the four Lepers did , 2 Kings 7. 3 , 4 , 8 , 9. ( 4. ) He sees nothing but Death if he abides where he is , and believes not : And if he returns to his old Course , he sees he must die ; and therefore ventures to throw his Soul upon Christ , or ventures himself on Christ , and lies at the Feet of Christ , and says , If I perish , I perish , I can but die ; and if he will pardon me , heal me , and have compassion on me , I shall live . O Sinners , that you could but do thus . Secondly , We may infer from hence , that it is in vain for any Person to talk of Christ's Death , or to say Christ died for Sinners , nay , for the whole World , and therefore for me , unless they come to feel the Virtue and blessed Effects of his Death on their own Souls . O see you rest not , without finding the Power of the Death of Christ . Sirs , though the Sacrifice is over , yet the Virtue and excellent Causality of it remains ; and not only to justify and absolve a believing Sinner , but also to quicken , regenerate , and to sanctify and make him Holy also . Therefore labour to know and experience the Power of Christ's Death . Thirdly , From hence also we may infer , that this is the only Way to know Christ died for us ; namely , when we find the Effects of his Death , that we die to Sin , that the Body of Sin is crucified in us with him . Hath the Life of your Sins been let out ? O see to this you that prosess the Gospel . Fourthly , This shews us also what a dangerous thing it is for any to build their Faith upon the general Love of God to Mankind . What say some ? I believe Christ died for me , because he died for all ; and because for all , therefore for me . Brethren , I am afraid this is the ruin of many Souls , because it may be but a false Faith that those poor Creatures have , they may not experience the Effects of Christ's Death ; may be it is not prest upon their Consciences , but this of Christ dying for all , they think is enough . Now pray consider , and O that all such mistaken Persons would consider it also ; 1. That a general Faith , viz. to believe that Christ died for all , gives no Man any particular saving Interest in Christ's Death : for if it did , then every Man that so believeth , hath a saving Interest in his Death . But thousands perhaps so believe , and yet are as vile and ungodly People as any in the World : Therefore to build on that general Faith , without a particular Application of the Promise , or Promises of God , and experiencing the Effects of Christ's Death , is a false Faith , and deceives the Soul. 2. That that Faith which a Man may have , that may leave such that have it and trust in it , under the Power of Sin , is a false Faith , and will deceive the Soul : but Men may have that Faith , namely , believe Christ died for all , and therefore for them , and yet be under the Power of Sin ; therefore that may be a false Faith. 3. That Faith that doth not change the Heart , purify the Heart , is a false Faith : But many that believe Christ died for all , and therefore for them , have that Faith , and yet it doth not change their Hearts , purify their Hearts ; therefore it is a false Faith. 4. From hence I argue , that it follows undeniably , that all those People that believe Christ died for all , must come to a particular Application of Christ's Blood , and not trust to that general Application ; they must feel the Effects of Christ's Death upon their own Souls , or else they are undone : nor do I doubt in the least but many of them of that Judgment do so , divers of them being as gracious Christians as any others ; and have Experiences that clearly contradict their own Principles . Fifthly , and Lastly , Here is Comfort for Believers . O see what the Death of Christ hath and will effect for you , and in you . 1. God's Wrath is appeased in him towards you . 2. Justice is satisfied in him towards you . 3. The Law is silenced . 4. Peace and Pardon procured . 5. Life is infused . 6. The Guilt , Power , Pollution and Punishment of Sin , removed and gone for ever . 7. You are justified . 8. Satan is conquered . 9. The World is overcome , you are and shall be sanctified , and Heaven is opened ; you are in Christ's Hand , and shall not perish , but have Everlasting Life . JOHN X. 28. And I give unto them Eternal Life , and they shall never perish , neither shall any pluck them out of my Hand . BRETHREN , there are but two Arguments more that I intend to insist upon , for the farther Proof and Demonstration of the Saints final Perseverance ; or to prove , That none of the Saints or Sheep of Christ , can so sin and fall away as eternally to perish . I spoke the last Day to the Effects of the Death and Resurrection of Jesus Christ : I might proceed to speak to the Intercession of Christ also , but I shall take that in the Arguments I shall next enter upon . Ninthly , The Saints are in the Hand of the Father , and in the Hand of the Son considered as Mediator . And from hence I shall prove , That it is impossible they should so fall away as eternally to perish . First , I shall shew you in what respect they may be said to be in the Hand of the Father ; and what is meant by his Hand , and how that doth secure them . Secondly , Shew you what is meant by their being in the Hand of the Son ; and shew you how that may be said also to secure their firm standing , and tends to their final Perseverance . Thirdly , Shew you in what respect they may be said to be in Christ's Hand . First , By the Hand of the Father , doth intend his Power : Behold , the Lord's Hand is not shortned that he cannot save : As if God should say , I am not grown weaker than formerly , I am God Almighty still , and as Omnipotent as ever . Hand here , and so in my Text , by a Synecdoche , is put for Strength or Power . So also Isa . 50. 2. Is my Hand shortned at all that it cannot redeem ? or have I not Power to deliver ? Behold , at my Rebuke I dry up the Sea , I make the Rivers a Wilderness , &c. Read the next Words following my Text , My Father which gave them me , is greater than all , and none is able to pluck them out of my Father's Hand . Secondly , By the Hand of the Father may denote God's Eternal Purpose , or his Counsel ; for Hand sometimes is put for the Purpose or Counsel of God : To do whatsoever thy Hand and thy Counsel determined to do . And if it may thus be taken here , then this may be the Sense of it , viz. All the Elect , all the Sheep and Lambs of Christ are , by God's Eternal Purpose and Counsel , ordained to Eternal Life , and none can pluck them out of his Election , or change his Purpose : For like as the Death of Christ was determined by the Hand or Counsel of God , so were the Effects thereof , I mean , what Persons should be saved thereby , even all and every one of them that he had given unto his Son as he is Mediator . The Design and Purpose of God , by Jesus Christ , was to save all the Elect ; and the End and Design of Christ's Death cannot be frustrated , they are in God's Hand , that is , it is his Purpose and Counsel to save them ; and his Counsel shall stand , and he will do all his Pleasure . 1. All the Counsels of God then from Eternity , and all his Promises and Declarations that hold forth those Counsels , having a special Relation to Christ's dying for his People , and their actual Salvation , must and shall have their absolute Accomplishment ; for the End of a thing is that for which the thing it self is : And had it not been for that , the thing had never been at all , it being that the chief Agent principally aimed at , and purposed to bring about . 2. Therefore the Salvation of Christ's Saints must be certain , from the consideration of the Immutability of God , in which the Perfection of his Divine Nature shines forth , and requireth a correspondent Affection of all the Internal and External Acts of his Mind and Will. 3. From his Soveraignty , in making good and executing all his Purposes , which will not admit of any Mixtures of Consults as among Men , ( the Lord may do what he will with his Creatures , we are but as Clay in his Hand ; and such as he will make Vessels of Honour , who shall contradict him or resist his Will ? ) Shall any change God's Mind , or render his Thoughts liable to Alteration ? Also is it not from his Sovereign and Distinguishing Grace to some , that makes the Apostle break out , O the depth of the Riches both of the Wisdom and Knowledg of God! how unsearchable are his Judgments , and his Ways past finding out ! 4. If we consider how his absolute Purposes doth excite his Omnipotency to the actual accomplishing of them , who can once suppose any one Believer should miscarry ! The Lord of Hosts hath sworn , saying , Surely as I have thought , so shall it come to pass ; and as I have purposed so shall it stand . As God is able to do whatsoever he hath purposed , so we may assure our selves there is nothing that shall fail which is according to his determinate Counsel ; He is of one Mind , and who can turn him ? 5. And what Folly and unreasonable Incredulity is it once to imagine , there should be any manner of suspending the Acts and Purposes of the Will of God , upon any actings of the Creatures whatsoever , seeing it cannot be done without subjecting Eternity to Time , and the Will of Man to the Will of God , or the First Cause to the Second , the Lord to the Servant ? 6. Now then seeing God hath taken the Salvation of his Elect into his own Hand , Power , and Eternal Purpose , and hath been at such vast Expence of Rich Treasure , in order to the accomplishing of his great Design herein , who can imagine that any one of his Saints should miss of Everlasting Life ? Suppose a Prince should have a wonderful Project in Hand , which he carries on with the Advice of his Council , to make so many of his Subjects that his Love and Affections are let out upon , Great and Happy on Earth ; and in doing of which , should expend all , or the greatest part of his own Riches , nay , sacrifice his own Son ; Would he , after all , ( if he could help it ) suffer his Design to miscarry in the Advancement of any one of them ? Or should a most wise and cunning Artist , contrive a curious Piece of Workmanship , which might cost him thousands , it being his whole Work , and taking up all his Time , for forty or fifty Years , to bring it to Perfection ; suppose it be a rare Piece of Clock-work , would he suffer any one part of it to be disjointed from the rest by an Enemy , whilst he look'd on , if he could prevent it , or were it in the Power of his Hand ? Alas , what are all the r●rest , the richest or most curious Things in Nature , that are or ever have been in the World , to this Work of God in the Redemption and Salvation of his Chosen Ones ? What Treasure hath he spent , ( as I may say ) ? Hath it not cost him the parting with the Pearl of great Price , even the breaking of it into pieces , that so he might enrich and make great and glorious every one of his Elect ? Nay , and after he hath curiously formed his own Image upon each of their Souls , to the Joy and Wonder of the Holy Angels , and to the Perplexity and Sorrow of Devils , and this as the Contrivance of his Eternal Council ; will he , after all , think you , suffer Satan to deface this his Image in the Souls of any one of them , and so spoil and bring to nought part of that glorious , expensive , and curious Piece of his own Workmanship , which was the absolute Result of his Council to compleat and deliver from miscarrying from all Eternity ? Now then seeing that all the Elect , or all true Believers , are thus in the Father's Hand , viz. put under his Absolute and Eternal Decree and Purpose , to save , through Jesus Christ , what can obstruct or hinder this God from effecting of his own Glorious Design herein ? To talk of Conditional Purposes concerning Perseverance , saith Dr. Owen , are either impossible , implying Contradictions , or ludicrous , even to an unfitness for a Stage . See the 29 th Verse , My Father that gave them me , is greater than all ; and none can pluck them out of my Father's Hand . My Father , as if Christ should say , is equally concerned with me about my Saints Perservation , and final Perseverance ; and they are in his Hand , he hath put them into his own Power , and he is greater than all , he is greater than me as I am Mediator , tho as God I and my Father are one ; tho he hath put them into my Hand , as I am Mediator and their Surety , yet he hath not let go his own hold of them , he will see not one of them be lost for whom I lay down my Life . If any would get them out of my Father's Hand , it must be against his Will , his Purpose , his Decree , and they must do it by Force , by Violence , they must pluck them or rend them out of my Father's Hand : Mind the word pluck twice mentioned ; Neither shall any pluck them out of my Hand ; and none is able to pluck them out of my Father's Hand . Not that any are able to pluck them out of the Hand of Christ as Mediator : But our Saviour adds that , in this 29 th Verse , as a farther Confirmation , and as an assurance of their safe standing . Who is too strong for Omnipotence it self ? Can any bring his Counsel to nought , or destroy such that he holds in the Hand of his Eternal Decree , in the Hand of his Everlasting Love and Affection , and also in the Hand of his amazing , inconceivable and irresistable Power ? That Enemy that will destroy one Saint , must be a Match for the Infinite God , and overcome him , and rob him of his chiefest Treasure , or of his precious Jewels . O who dares to say this can be done ! Well then , assure your selves , that not one Sheep of Christ can perish : Sin must be stronger than God if it destroys one of the Elect ; and Satan more mighty , greater in Power than God : which to think is Blasphemy . Why should our Saviour here add , My Father is greater than all , were it not to signify the impossibility of their perishing , or to shew how impossible it is that any Enemy should destroy them ? Thirdly , By their being in the Father's Hand , may be meant Jesus Christ , who is called the Power of God , and the Wisdom of God ; because by and through him , God exerts his Power , or his Strength to save ; or the Glory of his Power is manifested , as well as of all his other Attributes . Sin seem'd to eclipse the Power of God in saving his People , because Divine Power could not save in a way of Omnipotence , to the Impeachment of his Justice and Holiness ; but in Christ Justice and Holiness is as much magnified as Mercy and Goodness ; and thereby so too , that the Power of God might shine forth in its full Glory : Father , glorify thy Name , saith Christ . Then came a Voice from Heaven , saying , I have both glorified it , and will glorify it : Thy Name , that is , however thou art made known , or glorify all thy Glorious Attributes . Almighty Power was seen in creating the World ; and also as it wrought in conjuction with Divine Justice , it shone forth in casting the Angels out of Heaven , and Adam out of Paradise ; as also in the Flames of Sodom : And as Divine Power joined with Divine Mercy and Goodness , it shone forth in saving the Israelites at the Red Sea. But the Strength and Glory of every Attribute never shone forth in their equal brightness and splendour , as all are united and in conjunction together , and meet in sweet Harmony , as they do in the saving of Man by Jesus Christ ; so that Jesus Christ may be well called the Wisdom of God , and the Power of God. Christ is the first-born of every Creature : And as the First born is the Strength of the Parent , so is Christ the Strength of God. The transcendent Excellencies and Glories of the Divine Being , that were scattered ( as it were ) in the Creation , are all united and gathered in Christ ; that like as when a bundle of Rods united and bound up together cannot be broke , or as so united are very strong , so God in Christ shines forth , as having all his Glorious Perfections united in one ; and in this sense Believers may be said to be in the Father's Hand , and so that none can pluck them out , God hereby appearing in his united Strength . And thus Christ may be said to be , that Branch that God hath made strong for himself . And again , The Man of thy right Hand , the Son of Man whom thou hast made strong for thy self , in whom thou shewest the greatness of thy Power to save , or to manifest his Almighty Power by . O what a Hand is the Hand of God in Christ ! Who can pull one Soul out of the Father's Hand , or out of Christ , who is the Father's Hand of Power to save all his Elect ? Believers are in Christ's Hand , and Christ is the Father's Hand , yea the Father 's Right Hand : the Power and Glory of all the Divine Attributes are united together in Christ ; herein they shew the Perfection of their Strength , and are all exerted in the Salvation of every Believer ; therefore it is impossible one of them should perish . In the uniting of all the Attributes of God together doth the strength of God appear to save . And in this respect Believers are in God's Hand , God is concerned to see the Salvation of his People perfected by Christ as Mediator ; who is , as so considered , his Right Hand , or the Greatness of his Power , or the Perfection of his Power and Strength . Secondly , To proceed ; as they are in the Father's Hand , so he hath , you heard , put them into Christ's Hand as their great Sponsor , Mediator and Surety ; and that before the World began , in that Covenant and Blessed Compact the Father and Son entered into , in order to the Eternal Salvation of all his Saints : And the Holy God hath fixed on such Ways and Means , and in such manner , that the Thing designed cannot miscarry . Men indeed may miss of their Ends they aim at ; but what is directly in the Hand of God , and is put by him into the Hand of his Son , to effect and finally to accomplish , shall never miscarry , it being , as I have told you , done according to his Eternal Counsel . God's Absolute Purpose shall stand , let it be what it will ; much more that Grand Purpose and Design of his , of saving all true Believers by Jesus Christ . First , There is a proof of it already as to Matter of Fact : Many thousands of the Souls of his Elect are gone to Heaven , in spight of Sin , Hell , Death , World and Devils . Secondly , In the Salvation of Believers by Christ , all Interests concerned are secured . ( 1. ) God is Just , and herein he declares his Justice with a Witness . And , ( 2. ) Yet the Sinner is justified . ( 3. ) Vengeance hath to the full took hold of Sin. And yet , ( 4. ) Mercy is magnified to the highest Degree in saving the Sinner : Justice is satisfied , and yet the Sinner is forgiven . ( 5. ) The Law of God hath its full and just Sanction ; and the Violence offered to it is retrieved . ( 6. ) And Jesus Christ who did all this , in beholding his Seed and Fruit of his Soul , and their Eternal Blessedness secured for ever , is well pleased and fully satisfied . Thirdly , The way of accomplishing this Design , is such as will certainly compass the End , Divine Power being ingaged in it , which resteth not in the least on the Concourse or Compliance of any frustrable Instruments ; nay every Attribute being hereby magnified , they join hand in hand for the effecting of it . Fourthly , No Power can supersede God's Decree , nor obstruct Jesus Christ in his compleating the Whole of his Work : I will work , and who shall let ? And again it is said , He shall bring forth Judgment unto Victory . He shall not fail nor be discouraged : The Pleasure of the Lord shall prosper in his Hand . And seeing then that the Final Accomplishment of the Salvation of every Believer is put into Christ's Hand , for a farther Demonstration how this tends to secure them all from Danger , and to preserve them to Eternal Life , Take here a short Induction of Particulars . 1. Consider the Nature of that Covenant , by virtue of which all the Elect are put into Christ's Hand : It is a Covenant made and entered into by the Son as Mediator with the Father ; not only to redeem and purchase Life for them , and to infuse Life in them , but to preserve them in a State of Life , so that none of God's Covenant-Children might depart from him any more for ever , which the first Covenant failed in ; and therefore God found fault with that or rather with them with whom it was made , who failed in continuing their Obedience thereunto , but sinned , and fell from God. Now say I , God to prevent the like again , hath entered into a New Covenant with his Son for us , which is so well ordered in all things , and sure , as that not one Soul shall ever eternally miscarry that is comprehended therein . O remember that this Covenant was the Result of Infinite Wisdom , as well as it resulted from inconceivable Love and Goodness in God ; and it was to frustrate and destroy the Works of the Devil for ever , so that he might never have Cause to insult over the Majesty of God , in getting out of his Hand one Soul that he designed in his Eternal Counsel to make happy , and save for ever . 2. Consider , Jesus Christ to this End , in this Covenant , hath took all that the Father gave unto him into his Hand as their Surety . Pray consider , all Believers are thus in the Hand of Christ : Hence he is called the Surety of a better Covenant . He is their great Sponsor ; if any be lost , he must answer for them . Let me read that Text in 1 Kings 20. I shall only allude to it to clear up this Matter the better to weak Capacities ; Thy Servant went out into the midst of the Battel , and behold , a Man turned aside , and brought a Man unto me , and said , Keep this Man : if by any means he be missing , then shall thy Life go for his Life . I know this was spoken by the Prophet parabolically , yet it may serve to shew you the Nature of Suretiship , where one engageth for another , or for others . Thus Judah became Surety to his Father for Benjamin ; I will be Surety for him ; of my Hand shalt thou require him : if I bring him not unto thee , and set him before thee , then let me bear the blame for ever . Reuben also became Surety for Benjamin ; And Reuben spake unto his Father , saying , Slay my two Sons if I bring him not to thee , and deliver him into thy Hand . This was more indeed than was required of him , or that his Father Jacob could accept of without Sin , had he failed . But O see the Nature of Suretiship ; Jesus Christ hath taken all his Saints into his Hand , as their Surety to the Father ; and God hath accepted him in this Case , and looks for them all at his Hand ; the Father substituted him , not to be a Shepherd only , but a Surety also . 3. And let it be considered , that Jesus Christ became not our Surety to pay our Debts , or to satisfy for our Sins which we stood charged with before our Conversion , but also for all our Sins after we believe : his Blood was a plenary Satisfaction for all ; so that Christ says ( as it were ) to the Father , as Judah to Jacob , I thy Servant am become Surety for these , and every one of these that thou hast given to me ; and if I bring them not to thee , and set them not before thee in Heaven , then let me bear the blame for ever . Or he may say , as Paul speaketh concerning his Son Onesimus ; If he hath wronged thee , or oweth thee ought , put that on my Account . I Paul have written it with my own Hand , I will repay it , &c. Thus Christ may say , Father , charge the Sins , the Debts that my Saints have , and shall commit , to me , I will be accountable for them : And indeed he hath already done it , once for all ; and not only so , but to bring them all to Heaven , and this in a most high and sublime Covenant and Holy Compact he made with the Father before the World began : therefore not one Soul of them can perish . 4. Consider also , that in pursuit of this Covenant and Suretiship , Jesus Christ hath suffered Death , spilt his own precious Blood , which the Father doth accept of as their full Discharge : and shall any once suppose that one Soul of his People for whom he thus struck Hands and died for , and took into his Care and Charge , shall eternally miscarry ? 5. Consider , that as they are in Christ's Hands , and he hath suffered Death for them , and in their stead , so also , that the Merits of his Blood might become effectual to them , he is every ways fitted , endowed and qualified with all things whatsoever that is necessary , in order to his actual Discharge of this great Trust he hath taken upon him . ( 1. ) He hath received the Spirit without measure , to the end he might have that and all Grace that is needful , to communicate to every one of his Saints as he sees necessary for them ; and it is laid up in his Hand , not given all at once to them ; but they shall have all their Wants supplied according to his Riches in Glory . ( 2. ) He hath Wisdom enough also , for he is Wisdom it self . ( 3. ) He is clothed with Power also ; he is a Saviour , a great One : Pray hear what he himself saith ; I that speak in Righteousness , mighty to save . All Power is given to me in Heaven and Earth , &c. He cannot fail for want of Power as Mediator , let the States or Straits of any Soul of his , be what they will , or of any that relie upon him or come unto him ; Wherefore he is able to save to the uttermost , all that come to God by him . Nay , and this Power is given to him to this very end , namely , not only to quicken and renew them , but also to perfect Holiness in them , and to bring them to Heaven at last : As thou hast given him Power over all Flesh , that he should give Eternal Life to as many as thou hast given him . 6. Consider the strict Charge the Father hath given to Christ , as he hath put all Believers into his Hand . ( 1. ) A Charge to redeem them ; he laid down his Life as the Father commanded him . ( 2. ) See that in Isa . 49. 9. That thou mayst say to the Prisoners , Go forth ; and to them that are in Darkness , Shew your selves . He had a Charge to call his Elect out of the Grave of Sin , and to knock off their Fetters , to open their Eyes , and to heal their Wounds . ( 3. ) He hath a Charge to lead them : For he that hath Mercy on them shall lead them , even by the Spring of the Waters shall he guide them . Christ hath the Conduct of these redeemed Captives , which we have fully proved by his being called a Shepherd . ( 4. ) He hath received a Charge to receive all the Father hath given him ; and those that come unto him , he saith , he will in no wise cast out . And this he doth not only out of his own Affections and B. wels to all such poor Sinners , but also as in discharge of his Office as all are put into his Hand . ( 5. ) He hath received also a Charge to perfect that good Work that he hath begun in them : The bruised Reea shall he not break , and the smoaking Flax shall he not quench , till he hath brought forth Judgment unto Victory . He will carry on that Work in the Soul till it i compleated ; He shall do this , saith the Father , this is part of his Work and Office which he hath accepted of : And our Saviour takes notice of this thing as his Father's Will and Charge given unto him ; And this is the Father's Will that sent me , that of all which he hath given me , I should lose nothing , but should raise it up again at the last Day . My Father sent me to cherish and take care of the poorest and weakest Soul that he hath given me , and to see that none of them be lost ; I must , as if he should say , strengthen their Faith , subdue their Corruptions , and never leave them till I present them all before my Father , without Spot , at the last Day . ( 6 ) He must give an Account of them also at the last Day , and he will present them all without Blame before the Father , in Love , and say , Behold , here am I , and the Children which thou gavest me , none of them are lost . 7. Consider in what Relation all Believers stand unto him in , as well as he hath them in his Hand , they are his Brethren , nay more , his Seed , his Off-spring , his own Children begotten , and born of his own Spirit ; they are the Members of his own mystical Body , his own Spouse , yea , of his Body , of his Flesh , and of his Bone : and will not this , think you , greatly move him , excite and stir up his tender Heart to hold them fast in his Hand , and keep them from perishing ? 8. Consider his Faithfulness ; is it look'd upon as one of the worst Blots any Mortal can have upon him , to betray his Trust , or not to discharge it with all care and faithfulness , especially where the Life of a Person is concerned ? And shall not our Lord Jesus faithfully discharge his Trust ? Will he fail any poor Believer under Temptation , or leave him to the Power of Sin and Satan , when the Life of the Soul is concerned ? O what is the Natural Life of the Body , to the Eternal Life of the Soul ? Now are all the Godly put into Christ's Hand , and hath he accepted of this Trust , viz. to keep all the Father hath given him unto Everlasting Life , and not suffer the Soul of any one to be lost , and will he not be faithful ? O how faithful hath he been to the Father in all things , and to the Souls of those that are already safely landed on the other side of the Grace ; and will he not be as faithful to all that yet remain in this lower World ? Alas , he knows how weak and frail we are , and that without him we can do nothing : He is faithful , and will not suffer us to be tempted above what we are able ; and will also with the Temptation make way for our escape , that we may be able to bear it . For in that himself hath suffered being tempted , he is able to succour them that are tempted : He has a Fellow-feeling of our Infirmities , and hath Compassion of the Ignorant , and such that are out of the Way . 9. Consider of the Greatness of that Love he hath to all that are in his Hand , or are committed to his Charge , which I have already spoken unto . 10. Consider what he says in my Text , take notice of his Resolution , and Purpose of his Soul ; Neither shall any pluck them out of my Hand . Quest . What is meant by any ? Answ . The World shall not , the Devil shall not , the Flesh shall not , Sin shall not , Temptation shall not , Prosperity shall not , Adversity shall not , Death shall not ; no Enemy whatsoever shall be able to pluck them out of my Hand , viz. 1. They shall not break that Union there is between me and them , but it shall abide indissolvable for ever . 2. None shall be able to remove my Love from them ; I will love them still , love them to the end . 3. None shall cause me to cast them off , or throw them out of the Covenant into which I have brought them . 4. Neither shall any be able to do it ; they shall not be able by Force to do it , nor by Flattery to do it , I will keep them , and safely protect them : The Enemy will attempt to do it , ( as if our Saviour should say ) they will strive , they will pluck and pull , and do what they can to get them out of my Hand ; but , says he , they shall not do it : Reproaches , Persecution , Poverty , Hunger , Nakedness , Peril nor Sword , these , nor any of these , shall ever be able to pluck them out of my Hand . Thirdly , I shall now shew you in what respect , the Saints may be said to be in the Hand of Christ , or under what considerations . I shewed you at first , in opening our Text , that he hath a seven-fold hold of them , which is held forth in part in the Sacred Scripture , by several Tropical Allusions . 1. They are ( as you have heard again and again ) in his Hand , by virtue of his Covenant which he made with the Father ; so that they are in his Hand , As when a Man makes a Bargain to do such or such a piece of Work , which he ingageth and promiseth he will go through with , and will not cease until he has perfected it . Now upon this Account we say , that Work is in his Hand : And thus Christ hath undertaken the Work of our Salvation ; we , and that Work of Grace in us are in his Hand , and he will perform it , and perfect it before he hath done . 2. God the Father hath given us into Christ's Hand , we are in his Hand by the Father's gracious Resignation ; and he hath accepted of the Trust , Care and Charge of us , as our only Sponsor and Blessed Trustee , to pay our Debts and supply all our Wants . 3. We are in Christ's Hand , as Sheep are in the Hand of a Shepherd , to feed , lead , and preserve us , and defend us from all Enemies . 4. As a Bride is in the Hand of the Bridegroom , to love , comfort , cherish , and delight in us ; even so Believers are in Christ's Hand . 5. We are in his Hand , as a blind Man is put into the Hand and Care of a faithful Guide , to lead , protect , and save in the midst of all Dangers ; and he hath promised to guide us by his Spirit into all Truth : And I will bring the Blind by a Way that they knew not , I will lead them in Paths that they have not known : I will make Darkness Light before them , and crooked things streight . These things will I do unto them , and not forsake them . 6. They are in his Hand , as little Babes are in the Hand of a tender Mother or faithful Nurse , to feed and preserve , bear up in his Arms , and protect from all Dangers . 7. They are in Christ's Hand , as Subjects are in the Hand of a faithful Soveraign ; yea , such Subjects that are his own Children and beloved Favourites , that he keeps company with , and delights to honour . 8. They are in Christ's Hand , as a Patient is in the Hands of a wise , able , and faithful Physician , whom he hath undertaken to cure of all Diseases whatsoever . 9. As a Garden is in the Hand , and under the Care of a skilful and painful Gardiner , who is to plant it , to weed it , to water it , and to watch it Day and Night ; or as a Vineyard is in the Hand of a Vine-dresser . 10. They are in his Hand , as a Ship sent out to Sea in a Storm between Rocks and Sands , which is committed into the Hand of a skilful Pilot to steer and preserve from Danger . But pray observe , Christ exceeds all Covenant-Servants ; they may be unfaithful , or negligent , or want Wisdom or Power to do what they undertake ; but in none of these things he can , nor will fail : he exceeds all Shepherds ; they may lose a Sheep , do what they can , a Lion may tear it from them ; but so they cannot from Christ , as I formerly shewed you . He exceeds all Bridegrooms ; others may cool in their Affections , or want Wisdom , or Wealth to inrich , or Power to save their Spouse ; but so doth not Jesus Christ to his People that he hath betrothed unto himself . He exceeds all Physicians ; others may not know the Cause of some Distempers , nor how to cure them , or may want Care or Tenderness : but so doth not Jesus Christ , he knows the Causes of all our Sicknesses , and wants no Skil , Care , nor Tenderness , in order to heal all his Children , whatever their Diseases may be . He exceeds all Guides ; they may let go their hold , or gaze about and let the Blind fall into a Pit and perish : But so will not he , he holds them fast , and will not let his hold go , he hath faster hold of us than we have of him : When David's hold was near gone , and his Steps well nigh slipt , yet nevertheless ( saith he ) I am continually with thee , thou hast holden me by my right Hand . Christ exceeds all Mothers ; Can a Woman forget her sucking Child , that she should not have compassion on the Son of her Womb ? Yea , they may forget , yet will I not forget thee . Behold , I have graven thee upon the Palms of my Hands , thy Walls are continually before me . Christ exceeds all Kings on Earth ; for he to make his Subjects Rich , became poor himself . Others may take an Offence against their very Favourites , though Children , and turn them out of all Places of Honour , and utterly degrade them : But so will not he . Christ exceeds all Gardiners or Vine-dressers ; a Drought may come and spoil a Garden or Vineyard , let the Dresser do what he can ; or through his carelesness Weeds may overrun and utterly spoil it : But he hath promised to prevent the Danger of Drought ; his People shall then not cease bearing Fruit , Sin shall not have dominion over them ; those Weeds shall never spoil his Garden . Christ exceeds all Earthly Pilots ; they may lose a Ship in a Storm let them do what they can , it may be drove either upon Rocks or Sands : But Jesus Christ hath the command of the Wind , the Winds and Sea obey him ; he can lay any Storm that may arise in the Soul at his Pleasure , and save from all Rocks of Presumption , or Sands of Despair . O happy Soul that art in Christ's Hand , be thou whosoever thou wilt ! 11. Believers are in Christ's Hand as an Inheritance or Habitation , which he hath bought and purchased for himself , and hath taken actual possession of : or as Jewels or choice Treasure is in the Hand of the Owner ; even so are the Saints in Christ's Hand . Brethren , what will not a Man do to keep and preserve his Right , or his Riches ? True , Thieves may notwithstanding get all he hath from him , or Fire may consume it , or by Injustice it may be torn away ; but Christ's Riches , his Inheritance , his Jewels , which are his People , who are to him of an inestimable Value , there is no Theft , no Fire , or no Violence that any can use , can deprive him of the least part of ; I mean , of the poorest or meanest Saint . 12. The Saints are in Christ's Hand , as a curious Piece of Workmanship cast in a rare Mold by a skilful Artist is in his Hand , which hath cost him vast Treasure , Time and Pains , which is not fully compleated , nor can any do it in all the World but himself alone : Even thus , I say , are all Believers in Christ's Hand , who hath cast them into the Mold of his own Likeness , whom he , as the great spiritual Artist , after infinite Cost , Time , Wisdom and Labour , hath renewed or regenerated ; and none can finish or make up that Work begun in them , but himself only ; nor is it by the Father put into any other Hand , but into his alone to do it . And as the finishing any curious Piece of Workmanship is counted no small part of the Curiosity or Art , so it is here , the perfecting of the Saints is no small part of the Workmanship of God : And shall Christ leave that to the Wisdom of Man to do , or shall he suffer the loss of all his Travels , Cost and Time ? For if the Work be not perfected , all is lost that ever Christ did . O think on this , you that are such rare Artists , as to venture to take Christ's Work out of his Hand , or that say it is the Work of the Creature ; for that is the Purport of your Doctrine . 13. They are in Christ's Hand as a great Victory is in the Hands of a prevailing Conqueror , who hath brought the Strength of his Enemies down , and there remains only some scattered Forces who lurk in Holes , which he is also concerned to root out , and finally to subdue ; and should he not pursue his Conquests , ( for alas , they may get Head again ) all his Pains and Expence of Treasure would prove in vain : Thus I say the Soul of every Believer is in Christ's Hand , the Body and Power of Sin is destroyed , and there only abides in them some remainders of Corruption , which none but he by his Spirit can finally vanquish , overcome , and root out for ever : And should he not pursue his Victory , all he hath done will prove fruitless and in vain ; therefore be sure he will never cease , until he hath brought all his Foes , not only under his Foot , but destroyed them for ever more . 14. They are in Christ's Hand , as a poor Orphan is in the Hand of his Guardian , who commits himself wholly to his Care , Faithfulness and Compassion , whilst in non-age , not being able to help himself or shift for himself : Thus , I say , Believers are in the Hand of Jesus Christ , they are as poor helpless Orphans , under-Age , and have every one of them chosen him to be the only Guardian and Trustee of their Souls , or have wholly committed themselves to his Care by a holy Resignation of themselves to him , to be his and no more their own for ever ; and will not he be faithful , think you , to every one of them , especially considering they did it also at his Command , and by the Influence of his Spirit ? Will he betray his Trust , who hath taken them into his House , and under his own Conduct , or leave them to shift for themselves ? They first gave themselves to the Lord , and unto us by the Will of God. And as David saith , The Poor committeth himself unto thee ; thou are the helper of the Fatherless . He yields himself up to thee , Himself , his Matter , his Cause : And what , says he further , Thou shalt keep them , O Lord ; thou shalt preserve them from this Generation , and for ever . He tells us in the 5 th verse , who they are , even the Poor and Needy . Brethren , this lays a great Obligation upon a Guardian when he sees what a Child , or any Person hath done in chusing him , in confiding in his Fidelity , and putting his whole Trust and Dependence in him . What Man that has a Principle of Honesty or of Morality , will deceive or fail such a One , after he hath taken the sole Care and Charge of him ? And shall Christ be more unfaithful to the Souls of his People ? God forbid . From the whole I infer . ( 1. ) If all Believers are in the Father's Hand , or under his Eternal Purpose and Counsel to save : ( 2. ) If God's Purposes are Immutable : ( 3. ) If he hath not left it to any mixtures of Counsels ; if he is Omnipotent , and can and will bring all his Absolute Purposes to pass : ( 4. ) If it be folly to imagine any of his Purposes should be subjected to the Will of Man : ( 5. ) If Christ be the right Hand of God , or in whom all his Attributes are united to the Perfection of his Power to save Believers : ( 6. ) If Christ also hath them all in his Hand , as God's faithful Servant , and as their Surety or Trustee : ( 7. ) If many of them are gone to Heaven already : ( 8. ) If all Interests concerned in our Salvation are well pleased in Christ's Undertaking : ( 9. ) If the Glory of every one of the Divine Attributes are raised in the Salvation of each Believer : ( 10. ) If Christ hath received a Charge to keep every one of them , and to lose none , as he hath promised to do : ( 11. ) If Christ is every ways fitted to supply his Saints with all things they need or can need : And ( 12. ) If they are all in Christ's Hand , in all those respects I have mentioned ; then it is impossible any one of them should so fall away as eternally to perish . But all this is undeniably true ; therefore not one of them can so fall away as eternally to perish . I should make some Improvement of this , but having but one Argument to add to prove the Proposition , I shall leave the Application to the last , wherein I shall shew you how Christ doth preserve his Saints in a way of Holiness and Obedience unto Eternal Life . JOHN X. 28. And I give unto them Eternal Life , and they shall never perish , neither shall any pluck them out of my Hand . BRETHREN , though I hope I have sufficiently , through Divine Assistance , proved the Proposition , i. e. That none of the Saints can so full away as eternally to perish : Yet I shall add one General Argument more , and then come to the Application , and answer such Objections which I have not as yet met with . Tenthly , That the Saints of God , or every true Believer , shall persevere or hold out to the End , and obtain Everlasting Life , will appear from the Nature of true and saving Grace . That therefore which I shall in the last place do , shall be to demonstrate that true Grace , though never so weak and small , even like a Grain of Mustard-seed , yet it shall be preserved in the Soul , and at last become victorious . See Matth. 12. 20. A bruised Reed shall he not break , and smoaking Flax shall he not quench , till he hath brought forth Judgment to Victory . Hierom , as I find him quoted by a Learned Author , thinks , that our Saviour alludes to a Musical Instrument , made of a Reed which Shepherds used to have , which when it was bruised , sounded ill , and therefore 't is flung away . But the Lord Jesus Christ will not cast away a poor Soul ( saith that Worthy Person ) although he cannot make so good Musick in God's Ear as others , or answer not the breathing of the Spirit with that Life and Vigour , but he will take Pains with them and mend them ; who in a spiritual sense are like a bruised Reed , broken and bruised under the sense of their Sins , Weaknesses and Unworthinesses . Smoaking Flax , or a little Flax that hath a Spark of Fire kindled in it ; or a Wick of Candle , wherein there is not only no Profit , but some Trouble and Noisomness . Tho the Soul is noisom , by reason of the stench of its Corruption , yet he will not blow out that expiring Fire which smoaks ; and though no Fire is seen , yet there is Fire in it , and it is kindled by the Lord , and for some great and good Design . By the Spark of Fire in the Flax ( let our Saviour refer to what he pleases ) is meant , no doubt , Divine Grace in the Soul of a poor , weak , and desponding Christian , and this Christ will not quench ; that is , he will tenderly cherish it , and cause it to kindle more and more , until he makes it flame forth and burn clearly : And he will heal , cure , and strengthen the bruised Reed ; that is , he will never cease until the Soul doth obtain a perfect Victory over Sin , Satan , the Flesh , the World , and over all Enemies . Grace shall prevail over Corruption , though there seems more Smoke than Fire , more Sin than Grace , more Weakness than Strength , more Darkness than Light , more Fear than Faith , yet Grace shall be victorious ; Grace is that Principle of Life in the Soul , the Law of God written in the Heart , which shall never finally be obliterated any more , or God's Image , that shall not utterly be defaced . Again , Grace as the Seed of Glory , shall abide in the Soul in spight of all the Opposition Hell can make . And this I shall endeavour to prove , and fully demonstrate : First , From the Nature of Grace it self . Secondly , In respect of the Fountain from whence it doth proceed , i. e. the Blessed God and Father of Mercy . Thirdly , From Christ the Purchaser , and more immediate Author , the Beginner and Finisher of it in the Soul ; he is the Alpha and Omega of Grace . First , From the Nature of Grace it self . 1. Let us consider unto what it is compared , even to a small Seed , to a Grain of Mustard-seed , which becomes , after it is sown , a great Tree : If ye have Faith as a Grain of Mustard-seed , ye shall say unto this Mountain , Remove hence to yonder place , and it shall remove , and nothing shall be impossible unto you . The Mountain of Guilt , of Pollution , of Corruption , of Opposition , shall be removed out of the way of that Person sooner or later , that hath never so small a Measure of Grace , such is the Nature of it : I do not judg that our Saviour chiefly refers here to the Faith of Miracles ; but our late Annotator , no doubt , is right : " I take the plain sense of the Text to be this , ( saith he ) that there is nothing which may tend to the Glory of God , or to our Good , but may be obtained of God , by a firm exercise of Faith in him . Whether our Saviour speaketh here of a Faith of Miracles , or no , I will not determine ; I rather think that he speaks here of any true Faith , " &c. A weak Faith put into exercise shall prevail and overcome at last : This is the Victory that overcometh the World , even our Faith : it doth and shall overcome in every Soul at last . This Seed I have proved already doth remain , it can never be rooted out of the good Ground : where it was received into honest Hearts , it brought forth Fruit unto Everlasting Life . 2. Grace in the Soul is compared to a Well of living Water : The Water that I shall give him , shall be in him a Well of living Water , springing up unto Everlasting Life . Grace in the Soul , is like a Well that hath a never-sailing Spring at the bottom . Grace proceeds from the Spring or Well of Salvation , which continually supplies the Soul until it comes to Heaven . We have a glorious Figure of this in the Water that gushed out of the Rock smitten in the Wilderness , that never ceased following the Israelites until they came to Canaan . True , this Water may not rise up always alike , but may sometimes be low like our Rivers , it may have its Ebbs as well as its Flows ; but when it is a very low Tide , it risen again , and may be by degrees higher than ever it was before : They shall revive as the Corn , and grow as the Vine , the Scent thereof shall be as the Wine of Lebanon . 3. Grace is compared to Leaven , which a Woman hid in three Measures of Meal , till the whole was leavened , the whole Soul. Grace is of a diffusive Quality . It works also like Leaven gradually , it diffuseth it self first into the Vnderstanding , and leavens that with blessed Gospel-Light : It also diffuseth it self into the Will , and bows and subjecteth that to the Power of Divine Truth , and to a full Acceptance of Jesus Christ , chusing him , and relying upon him for Righteousness and Eternal Life : It also diffuseth it self into the Affections of the Soul , and then the whole is leavened . It leavens , or makes gracious every Faculty of the Soul , and all its Powers , the Body and all its Members : Grace , like Leaven , makes the Creature a new Lump , and of the same Nature with it self , Holy , Spiritual , Heavenly , &c. Leaven is a quickning thing ; so Grace through the Spirit , is the quickning Principle in the Soul. Grace , when received , will , like Leaven , do its Work , and never cease till all is in a spiritual manner leavened therewith . 4. Grace is also compared by the Spirit of God to Fire . ( 1. ) 'T is a Divine Spark that God kindles in the Soul , which he taketh pains to do of his own abundant Goodness . ( 2. ) And as he will not quench it himself , as you heard , so none else can : And if it cannot be put out , then be sure it will burn ; it is the Nature of Fire to seize on whatsoever is combustible . Now Sin is that proper Fuel which Grace will never cease consuming , until it hath quite brought it ( as it were ) to Ashes . ( 3. ) Jesus Christ came on purpose from Heaven to kindle this Fire , to burn up Sin , and all Corruptions in the Souls of his People : And can any think it is in the Power of Satan , by his Temptations , to quench it for ever , and so frustrate his gracious Design ? If the Devil could not quench it when it was but a small Spark , like smoaking Flax , when it was first kindled in the Soul , how should he be able to do it then when it has got a greater head ? All know it is much easier to put out and get the mastery of a Fire at first kindling , than it is afterwards : Yet mistake me not , I do not say that this Divine Fire burns always alike in the Soul ; No , Satan and Corruption may damp and lessen its burning : but what tho ? for notwithstanding the Operations of Grace may be interrupted by the Law in the Members , the Flesh lusting and warring against the Spirit ; and it may suffer an Eclipse , and a poor Christian may lose the sense and feeling Influences of it at some times , as to the comforting Operations thereof , yet the Habit of Grace can never be lost . 5. The Spirit of Grace is a Vital Principle ; it is the Life of the Believer , or of the Soul of a Child of God : Nay , and this Life is Eternal , it is in them an Eternal Vital Principle , as I have proved since I was upon this Text ; therefore Grace through the Spirit , prevents their eternal perishing ; those that have the Spirit in them , and Grace in them , have Christ and Everlasting Life in them . Moreover , should any say that Grace is not immutable in it self , yet say I , with relation it stands in unto Christ , ( viz. having a Spring at the bottom ) it is an abiding Principle , it will and must live : Moreover , it is a powerful and permanent Principle ; Greater is he that is in us , than he that is in the World , that is , the Holy Spirit in the Graces , and blessed Influences thereof . Sin shall not have dominion over you , because you are not under the Law , but under Grace . 6. Grace is a holy and sanctifying Principle , it resisteth Sin , and purgeth the Conscience ; It teacheth us to deny all Vngodliness and worldly Lusts , to live soberly , godly and righteously in this present World. 7. Why is Grace called saving , if Men may have it and yet perish ? Certainly that Grace that a Man may have , and be damned , is not saving Grace . Secondly , Grace shall abide in the Souls of Believers , in respect of the Fountain of it from whence it proceeds , namely , the Holy God. 1. Grace , as I may say , is the Off-spring of Heaven : And what doth God love on Earth , above his own Grace in the Souls of his People ? 'T is God's Gift , though it be Christ's Merit . And as Reverend Charnock notes ; " Grace hath great Allies ; the greatest Power that ever yet acted upon the Stage of the World , had a Hand in the birth of it . Should we see all the States of the World engaged in bringing a Person to a Kingdom , and maintaining therein his Right , we could not rationally think that there were any likelihood they should be baffled in it . The Trinity ( saith he ) sat in Consultation about Grace : For if there were such a Solemn Convention held about the first creating of Man , much more about the new and better creating of him , and raising him somewhat above the State of Man ; the Father decrees it , the Son purchaseth it , the Spirit infuseth it : The Father appoints the Garison , what Grace should be in every Soul ; Christ raiseth this Force , and the Spirit conducts it ; the Trinity hath a hand in maintaining it : and all this is but the carrying on the New Creature . The Father is said to beget us , John 1. 13. and we are said to be the Seed of Christ , Isa . 53. 10. and born of the Spirit , John 3. 6. therefore that which hath so strong a Relation and Allies , cannot be lost . " Thus Charnock . 2. The Father is the Root and Foundation of Grace , as it is the Effect of his free Love and Favour ; and every Grace is part of the Divine Nature , in it there is an imitation of one or other of the Divine Attributes , and it exemplifies the Divine Perfections in its Operations : The Design of God in infusing of his Grace into our Souls , is to shew forth his Vertues , or his Praise and Glory , in all the Parts of it , and doth glorify one or another Attribute of God. 3. What is Grace , and the Work of Grace in the Soul , but God's Workmanship , which as you have heard , he hath shewed much Skill and heavenly Wisdom about , and also hath been at more Cost to effect in us , than in making the World ; he will not therefore suffer that Work to be marr'd and brought to nought : We are his Workmanship , created in Christ Jesus to good Works . Did he give his Son , purchase Grace ; and will not the same Love engage his Power to preserve and perfect it in us ? 4. And since God's Power is concerned in preserving Grace in us , and us in a State of Grace ; can it be thought that Satan , that strong Man armed , when he had full possession of the Soul , and also had so strong a Party in us on his Side , and yet could not prevent an overthrow , he being vanquished and turned out , should ever get possession again , especially since now the Soul is so well armed , and hath the strongest Party on its Side against him ; besides such wonderful Allies to stand by it to oppose its Enemies , and to aid and assist it against him and all his Abetters ? If Grace , when a Babe , gave Satan such a fatal Defeat and Overthrow , certainly now it hath got such strength in the Soul , it will never be overcome by him : We are kept by the Power of God through Faith unto Salvation . And Christ hath prayed that our Faith fail not , and was heard therein . Brethren , is the Power of the Omnipotent God limited to a Faith of the Creature 's getting , and to his Care in securing ? If so , it is as much as to say , the Nurse will keep the Child in her Hand , if it doth not get out of it and stray away from her . We say God keeps us by his Power through Faith , because he hath ordained Faith and Holiness to be the Means ( which he by his Power will maintain in us ) as well as Happiness , or the Salvation of our Souls to be the End. 5. God hath promised to help us , to uphold us , to strengthen us , and to preserve us unto the End : The Steps of a good Man are ordered by the Lord ; and he delighteth in his Way . Though he fall , he shall not be utterly cast down : for the Lord upholdeth him with his Hand . If he falls into Sin , into Temptation or Affliction , the Lord will not leave him , but help him up , and bring him out of all his Distresses : He hath promised , never to leave us nor forsake us : He hath also promised to be our God and our Guide , even unto Death ; and hath assured us , That the Righteous shall hold on their Ways ; and he that hath clean Hands shall grow stronger and stronger ; and to put his Fear into our Hearts , that we shall not depart from him . Again , the Apostle asserts , That he that hath begun a● good Work in us , will perform it to the Day of Christ . 6. In a word , it cannot stand consistent with the Wisdom , Love , Faithfulness , Holiness , nor the Glory of God , to suffer any of his own Children , and redeemed Ones , to be pulled away from him by Sin , Satan , the Flesh , or this World , or any Enemy whatsoever , and Grace to come to nothing in them . 1. Can it stand consistent with his Wisdom , to suffer his own Eternal Counsel to be frustrated ? Or hath any Man the true Grace of God , and yet not as the Result of God's Purpose from Eternity ? If so , how comes it to pass that Paul tells the Saints , That they were saved , and called with an holy Calling ; not according to our Works , but according to his own Purpose and Grace , which was given us in Christ before the World began ? Can it stand consistent with Divine Wisdom , to let Satan insult over God himself , and boast after this manner ; Thou hast sent thy Son to die for these Persons ; thou hast renewed them by thy Grace , and made them thy own Children , and espoused them to thy own Son , and this according to the greatness of thy Love and thy Purpose , before all Worlds ; and didst it also to destroy and bring to nought my Design and laborious Work in seeking to devour them ; but see how thou art defeated and frustrated in all thou hast done : I have tempted them to Sin , I have again deceived their Souls , and set thee against them ; and thy Design in saving of these , is by me made of none effect ; I have turned those Saints into Swine , and robbed them of all that Grace and rich Treasure thou gavest to them , notwithstanding thou hadst put them into the Hand of thy own Son to preserve and keep ? 2. Can it stand consistent with his tender Love , to leave his Saints in the midst of so many cruel Enemies , who are unable to save themselves ( as poor Babes of two or ten Days old ) out of their Hands , and yet suffer them by Sin and Satan to be torn to pieces , whilst he stands by and looks on ; and yet they are such that are his own Children , begotten and born of him by his Spirit ? Or shall his Love be so great in begetting Grace , or in infusing Grace , and no more Love shewed in keeping and preserving that Grace in their Souls ? What! purchase such Riches for them by the Blood of his Son , and let them be robbed of it all in a Moment ? 3. Can it stand consistent with the Faithfulness of God , who hath said , I will help thee , I will uphold thee by the right Hand of my Righteousness ; and I will not suffer thee to be tempted above what thou art able , &c. The Work I have begun in thee , I will perform to the Day of Christ ; and as thy Day is , thy Strength shall be ; and yet notwithstanding all this , will leave them , and let their Grace wither and come to nothing , and Sin and Temptations be too hard and strong for them , and so cast them off for ever ? 4. Can it stand consistent with his Holiness , to let his precious Grace , which is an Impression of his own Image and Likeness in the Soul , be blotted , blurr'd and defaced for ever ; this Likeness being a Likeness unto him in that most high and beloved Perfection of his Nature , viz. his Holiness , which Work on the Soul is curiously wrought by his own Spirit , and more valued by him , than ten thousand Worlds ; will he , I say , neglect that which is so dear and like unto him , and suffer it to be crush'd under the Foot of filthy Corruption by the Lusts of his implacable Enemy ? 5. Can it stand consistent with the Honour of God's most Sovereign Majesty , to let Grace be destroyed and come to nothing in the Soul , whose End in all he doth is principally to advance his own Glory ? What is it , I pray you , that tends more to bring Honour to God in the World , than that Grace which he hath infused into the Hearts of his People ? If Sin brings the greatest Dishonour to him , then certainly Grace brings the greatest Honour to him , which strives to root out and utterly to destroy Sin , so that God and Jesus Christ might reign alone in the Soul. If a King hath but one special Favourite that asserts and maintains his Right , and seeks to uphold his Throne , be sure he will , if possible , preserve him , and suffer none to undermine and supplant that Favourite , so as to root him out of the Kingdom . Thirdly , In regard had to Jesus Christ , who is the Purchaser and immediate Author of Grace , I further argue ; Grace shall at last become Victorious , or never finally be suppressed in the Hearts of Believers . 1. Christ by his Death purchased that Grace which every true Christian is possessed of : He died to redeem us from all Iniquity , and to purify unto himself a peculiar People , zealous of good Works . It is upon the Account of his Death , as the Effects of his Death , the Spirit and the Graces of the Spirit are shed abroad in our Hearts : Therefore being by the right Hand of God exalted , and having received of the Father the Promise of the Holy Ghost , he hath shed forth this which you see and hear . Certainly if he purchased us , and Grace for us , when we were his Enemies , he will preserve it in us since we are actually now reconciled to him . Shall he be at the expence of his Blood to buy it , ( as one notes ) and spare his Power to secure it ? 2. Christ was manifest to take away Sin , to dispossess Satan , and will he let Satan take Possession again ? He came to destroy the Works of the Devil ? And what are Satan's Works but Sin ? Will not Christ accomplish that which he came into the World to do ? 3. He is called the Author and Finisher of our Faith : If this be so , we may assure our selves he will perfect it ; he that begins it , will end it ; he hath not left it to another after he hath begun the Work of Faith , to finish it : No , no , he still keeps it in his own Hand , and he will see it done . 4. It is for the Honour of Christ , that Grace lives and is strengthened in his People : Wherefore also we pray for you , that our God would account you worthy of this Calling , and fulfil all the good Pleasure of his Will , and the Work of Faith with Power . Part of the good Pleasure of the Will of God had been fulfilled in them ; they were called , justified , adopted , and the Work of Sanctification was begun ; and Paul prays , that with Power it might be compleated , and then shews us how it tends to the Glory of Christ to have this done ; That the Name of our Lord Jesus Christ may be glorified , and you in him according to the Grace of our God and the Lord Jesus Christ . Brethren , the Glory of Christ , and the final Salvation of the Saints , are wrap'd up together ; Grace tends to Christ's Glory here , and to his Eternal Praise and Glory hereafter . 5. Jesus Christ's Work , now he is in Heaven , is to intercede for his Saints : And be sure as he prayed when on Earth that the Faith of his Peters might not fail , so he makes the like Intercession for them in Heaven . Hence the Intercession of Christ is part of the Saints Holy Triumph , in that of Romans 8. 34. Who is he that condemneth ? it is Christ that died , yea rather that is risen again , who also maketh Intercession for us . Now the Intercession of Christ hath great Power and Prevalency in it , in order to our final Perseverance in Grace . 1. Because he pleads continually with God the Virtue of his own Merits : what he hath purchased for us , he intercedes for ; but he purchased Grace for us , and he prays for the final continuation of it in us ; therefore it shall abide in us to the End. 2. By his Intercession , he prevails with God that we may be delivered from all our Spiritual Enemies , that they may never have Power over us , of whom Sin is the chief : That which Christ intercedes for , he is heard and accepted in ; but he intercedes that we may be kept and delivered from the Power and eternal Punishment of Sin , therefore Sin shall never have Power to condemn us . 3. He intercedes that our Prayers may be heard , and that we may be helped to pray ; and part of our Prayer is that Sin may not have Power over us to condemn us ; therefore Sin never shall so condemn us , because Christ causes our Prayers , with the Incense of his own Intercession , to come up as a sweet Savour in the Nostrils of God. 4. Christ intercedes that all our Sins may be pardoned and covered : If any Man sin , we have an Advocate with the Father . He carries this Cause for us in the Court of Heaven ; therefore our Sins shall never work our Ruin. 5. It is by his Intercession we come to the Throne of Grace with boldness ; Christ our Friend and High Priest appearing evermore in the Presence of God for us . 6. And also it is through Christ's Intercession that all our Good Works and Holy Services are accepted of God. So much shall serve to the tenth and last Argument ; And from hence I argue , If Grace , though never so weak , shall be victorious ; if Grace be such a Blessed Principle , such a Spark that Sin nor Satan can't quench , such a Seed that no Enemy can get out of the Ground of our Hearts ; if Grace through the Spirit is Life , Eternal Life in the Soul ; if Grace be the Darling of Heaven , hath such great and Almighty Allies ; if the whole Trinity sate in Council about the Birth of Grace , or the Way of its infusion into the Soul ; if it be the Gift of the Father's Free Love , and a part of his Holy Nature ; if it be wrought in us to shew forth his Praise ; if Grace be God's great and glorious Workmanship ; if the Power of God be engaged to preserve it in us ; if God hath promised to maintain its Life in us ; if it cannot stand consistent with God's Wisdom , Love , Faithfulness and Holiness , to let it be totally overcome and vanquished in the Souls of his Elect ; if Christ purchased Grace for us ; if he was manifest to take away Sin ; if Christ be the Author and Finisher of Grace in the Soul ; if the Life of Grace tends so much to the Honour of Christ ; if Christ's Work now in Heaven is to interceed for the continuation of Grace in us , that it may never fail in the Seed or Habit of it ; Then no true Believer can fall so from Grace , as eternally to perish . But all this is true ; therefore no Believer can so fall from Grace as eternally to perish . APPLICATION . First , Of Information . 1. First from the whole we may learn , that the State of Believers , through the Redemption by Jesus Christ , is far better than Adam's was by Creation : for though we have no natural and inherent Power of our own , yet we have a supernatural Power ingaged to help and uphold us ; we are kept by the Power of God. He stood by the Strength of Nature , and Power of Free-Will , before the Fall : We by the Strength of Grace , and Power of the Mediator , who hath a Charge to uphold us in a State of Grace , which was not allowed to Adam , nor the Angels ; we have not only the Word of Grace to encourage us , but also the Power of Grace to establish us . Adam stood by his own Original Righteousness ; our standing is by the Suretiship , Righteousness and Undertakings of Jesus Christ : Who of God is made unto us Wisdom , Righteousness , Sanctification and Redemption . Adam's Life was in himself , our Life is hid in Christ ; and so out of the Power of our worst Enemies to come at it , or deprive us of it : and as Adam and all his were condemned , so Christ and all his are justified . 2. It may inform us , that such who make a Profession of Religion , without attaining to a State of true Grace and real Union with Christ , are in danger of eternal Ruin , notwithstanding whatsoever their Knowledg , Gifts and common Improvements may be , and their Hopes thereupon ; and that they are of this sort that frequently fall away and perish in their Sins : which if well weighed , may put every Professor into serious Thoughts , and upon a thorow Work of Self-examination about their present Condition ; and therefore in this respect , there is need enough of those Cautions and Take-heeds in the Scripture , Let him that thinketh he stands , take heed lest he fall . How many are there who do but think they stand , or that their State is safe and good , when in truth they are in no better Condition than the Foolish Virgins , or the thorny and stony-ground Professors ? 3. It also may inform us , that all those that shall be saved , are such who take care to make their Calling and Election sure . It is a palpable Demonstration , that they are under strong Delusion , who suppose Election only refers to the End , and not to the Means ; or that Men that are elected , shall be saved , let them live how they please : No , no , the Case is quite otherwise ; we are elected to be Holy , as well as to be Happy ; the whole Design of God herein , being to make us Holy , and also to preserve us in a Way and State of Holiness : Therefore if thou dost begin well , hast obtained true Grace , and dost continue in a Way of well-doing ; or dost bring forth good Fruit , and dost not waver nor faint in thy Mind , it may be an Evidence , that thy State is Good , and that thou art one of Christ's Sheep , who follow him constantly , and wilt so follow him unto the End. Secondly , This may be Matter of great Comfort to weak Believers , and such who may be under spiritual Deadness , and feel Corruption too strong for them . O do not be discouraged , the weakest Grace gives a deadly wound to Sin , and a good ground of Hope thy State is safe : your Names are written in Heaven , which is , as our Saviour notes , the greatest Cause of Joy ; which it could not be if their Names might be blotted out again . 'T is no wonder Sin is in thee , and makes thee mourn , when it made Paul to cry out , O wretched Man that I am , who shall deliver me from this Body of Sin and Death ! 'T is one thing to have the Law of Sin in our Members , and to have Sin in our Conversations ; and another thing to have it reign in us , or to have it in our Affections . Soul , remember that weak Grace , weak Faith , shall become victorious : Thou hast Grace enough in thy Head , though thou hast but little in thy Hand . O cry to God , be much in Prayer that God would give thee more Grace , and supply thy Wants , and quicken and revive thy Soul , as he hath promised . A weak Faith renders the Soul as perfectly justified in Christ , as the strongest Faith any Man hath whosoever he be ; and gives a Title to Eternal Life : he that had but a weak or a dim Eye , that look'd up unto the Brazen Serpent , was as well healed , as he that had a strong Sight or good Eyes . 2. This Doctrine yields much Comfort to the strongest Saint also ; for if he that hath never so strong and lively Faith , might fall finally away and perish , what would Regeneration , Justification , Adoption , &c. signify to him ? Would not his Spirits droop , and his Fears torment him ! But here , by virtue of the Doctrine of final Perseverance , is Comfort both for the Weak and Strong , both have equal Interest in Christ , in God's Love , in the Covenant ; both are elected , both are in Christ's Hand . Such who have now a strong Faith , had once but a weak Faith ; it was but a little Seed once : and Christ's Charge extends to those that are weak , He carries the Lambs in his Arms : and the Stock in Christ's Hand is sure , and his Promise of supply shall not fail ; and the Strong cannot stand of themselves . Thirdly , Caution . Judg not of the Truth of thy Grace by the weakness of it ; a little Gold , a Dram is Gold as well as a great Wedg . 2. Let not this encourage thee to be negligent or remiss in Duty : God has promised thee Victory , but thou must sight : Grace teacheth us to deny all Vngodliness . He that is not under the Influence of Grace , never had the Truth of it in him . Fourthly , Always consider this in thy Heart , that thy standing is by Grace , and that thou art in Christ's Hand : O depend on him for all , and fly to him for whatsoever thou dost need . JOHN X. 28. And I give unto them Eternal Life , and they shall never perish , neither shall any pluck them out of my Hand . BRETHREN , I closed the last Time with the Consirmation of the Doctrine which I have for several days been upon . I shall now proceed to consider of the Objections , and give an Answer to them that are usually brought against this great and comfortable Doctrine of the Saints final Perseverance . Several of which I have answered already , ( as I met with them occasionally , under divers of those Arguments I have spoken to in clearing up the Truth of the Proposition ) ; therefore shall labour to answer such that remain , which take as they here follow . Object . 1. If Christ did not die for all , how could the Birth of our Saviour be said to be Matter of Joy unto all People ? And the Angel said unto them , Fear not , for behold I bring you good tidings of great Joy , which shall be to all People ; For unto you is born this Day , in the City of David , a Saviour , which is Christ the Lord. Answ . 1. I answer ; All People doth not intend every individual Person ; to all People , that is , the good News is not to you only , but to both Jews and Gentiles . I have shewed you before that [ all ] , and [ every ] , and [ whole World ] , is taken in many places of Holy Scripture with restriction , and takes in but a part ; as on the contrary , when the Vniversality of the Subject is intended , it is expressed by singular ; If a Man die , shall he live again ? Which refers to every Man. He that believeth shall be saved ; it signifies all that so do . So , I will pour out of my Spirit upon ALL Flesh , as you have it in Joel ; that is , upon Persons of every Age , Sex , and Degree ; upon Young , Old , Masters , Servants , Sons and Daughters : so it may be taken here , and in several other places ; as that in 1 Tim. 2. 4. Who will have all Men saved , &c. that is , Kings as well as Peasants , Noble as well as Ignoble , Rich as well as Poor , Gentiles as well as Jews , or some of all sorts . The Gospel is said to be preached in Paul's Time to every Creature under Heaven , whereas it reached then but to a small part of the World , one great part not being at that time known or found out ( as one well observes ) . 2. Was the Birth of Christ Matter of Joy in the Effects of it to Judas , and to the unbelieving Jews , and to many more ? 3. I argue thus ; If the Birth and Death of Christ was cause of greatest Joy to all Persons , individually considered , it must be thus either in respect of the Design , Purpose and Intention of God , because of such Joy unto them , or else in respect of the certain Effects of his Birth and Death : But ( 1. ) Who will say that God , according to his Eternal Purpose and Design , did intend it for the Salvation of every individual Person ? None can be so weak sure to assert that ; for who shall resist God's Will , or withstand God's absolute Design , Purpose and Intention ? Christ must accomplish or effect the Salvation of all , if in that sense it was Matter or Cause of Joy unto all , or that he died for all , or that God would have all , that is , every individual Man and Woman in the World saved . ( 2. ) And as to the Effects of the Death of Christ , it is evident quite otherwise , for Multitudes have no saving Benefit thereby : Therefore it follows clearly , that that is not the sense of the Text nor Mind of the Spirit of God ; though in some sense the Birth and Death of Christ was Cause of Joy to all , since every one received all that Good thereby whatsoever it is they are possessed of . 4. Did not Simeon by the Holy Ghost say , that this Child ( speaking of Christ ) is set for the Fall , and rising again of many in Israel ? Unto some the word is a Savour of Death unto Death , and Christ a Stone of stumbling ; the Reason is , because they that believe in him shall be saved , and they that believe not shall be damned . We freely grant the intervening of Mens Unbelief , Malice and Opposition to Christ and his Gospel , is the proximate meritorious Cause of the Fall and Ruin of any Soul. 5. Also it is said , Every Man shall have praise of God , 1 Cor. 4. 5. which can refer to none but to good Men , or godly Men only : So it is said , God is the Father of all ; One God and Father of all , Eph. 4. 6. Yet as Mr. Cole observes on that place , the Devil is the Father of the greatest part of the World. Christ is said to reconcile all things to himself , whether they be things in Earth or things in Heaven , Col 1. 20. Yet what a multitude are not , nor ever shall be reconciled to him . [ All ] certainly intends none but the Elect : So it is said , it is written in the Prophets , they shall all be taught of God , John 6. 45. It respects only Believers , or God's New-Covenant-Children . Now seeing the word [ all ] and [ every ] in many Places , refers only to the Elect , and is taken with such Restriction , why should it be taken Universally here , and in those other Places mentioned , especially considering the Arguments I have laid down to prove that Christ did not die for any but those that were given to him by the Father ; we having also proved he died in their stead , for whom he suffered Death , so that they might never die Eternally ? Object . 2. If there be such a Decree of Election , and that none shall be saved but those that God hath ordained to Eternal Life , what need Men seek after or regard the Salvation of their Souls ? Answ . This Objection we have largely answered under our first Argument , to prove the Saints final Perseverance , taken from the Election of Grace , to which I refer you . Object . 3. This Doctrine of Election and Final Perseverance , tends to make Men loose and remiss in the Service of God. Answ . 1. What can be a greater Mistake ? Do the certain Grounds of Hope of obtaining the Victory , tend to make a Souldier remiss and careless when engaged in the Battel ? Or do they not much more animate him to fight couragiously ? 2. Shall a Child be taken off from his Duty , or be remiss in serving his Father , because his Father tells him he shall never be disinherited ? 3. Did not Christ know that the Angels had Charge over him , yet was he less careful of his own Preservation ? And did not Paul assure all that were in the Ship with him , that they should all be saved ; yet did that take him off from pressing Care and Diligence on the Mariners ? 4. That God who hath ordained the End , I tell you again , hath also ordained the Means ; Without Holiness no Man shall see the Lord. We are chosen in Christ , that we may be holy , and without blame before him in Love. Nor can any ever come to any well-grounded hope he shall be saved , or know he is elected , unless he is holy , heavenly , spiritual , watchful and diligent in all Gospel-Duties , which is the Fruits and Effects of Election . 5. The Decree of Election considered absolutely in it self , without respect had unto its Effects , is no part of God's revealed Will ; that is , it is not revealed , that this Man is , and that Man is not Elected : This therefore can be made neither Argument nor Objection , about any thing wherein Faith and Obedience are concerned . 6. The Sovereign and ever-to-be-adored Grace and distinguishing Love of God , is laid down in the Word of God , to be the greatest Motive to Holiness imaginable : Who maketh thee to differ from another ? O that God should open my Eyes , call me by his Grace ! may a Believer say , Shall I sin against him , because his Grace so abounds to me ? God forbid . If God hath elected me , I may live in Sin , walk as I list , is the Language rather of a Devil than of a Man , much less of a Saint . I speak the more to this , because I would shew you that are Believers , what Improvement you ought to make of God's Free Grace and Love to you : Put on therefore ( as the Elect of God , Holy and Beloved ) Bowels of Mercies , Kindness , Humbleness of Mind , Meekness , Long-suffering ; forbearing one another , and forgiving one another . And as Moses said , Consider what great things God hath done for you . Object . 4. If I shall persevere to the End , what need is there of those Take-heeds in the Scripture ? Why are we bid to watch , and take heed lest we fall ? Answ . This is all one with the former , besides I answered it largely when I first entred upon my Work ; but yet let me add a word or two further . 1. A Child of God may sin and fall grievously , and greatly dishonour God , and bring Reproach on the Gospel , which may tend to grieve some , and harden others ; nay , he may lose his Comfort and Joy of God's Salvation , therefore hath need to watch . Satan is a strong , a vigilant and cunning Enemy : O see what Reasons you have from thence to watch and pray . 2. If you grow careless , carnal , or indifferent in the Matters of Religion , it may be a sign that your Hearts are not right with God : Many of the Members of the Churches to whom the Epistles were directed , were no more than Professors ; and if so , they were liable to fall away and perish for ever . Object . 5. But same Branches in the Vine may bear no Fruit , but may be cut off and wither , &c. Answ . I have also fully answered this Objection already ; see the Argument taken from our Union with Christ : There is a twofold being in Christ , an External being in him by a Profession , and a true Spiritual being in him . Object . 6. If Christ died not for all , what ground have I to believe he died for me ? Answ . 1. What doth it signify to believe Christ died for all , unless thou findest the Effects of his Death in thee ? Many thousands shall perish , notwithstanding Christ died for them in their Judgment that make this Objection , yea the generality of them for whom he died ; therefore unless all were saved , what Encouragement is there to believe from hence ? 2. He that believes , shall be saved : If thou therefore dost believe , thou shalt be saved . Is not this a better Ground of Faith , than that of Christ's dying for all ? 3. A bare believing that Christ died for all , I have proved is no Ground of thy Interest in his Death , for that may be without any Fruits or gracious Effects . 4. Thou hast the same Ground to believe as any have , or as such had who do now believe before they did believe ; or as they had once , who now are in Heaven . 5. Christ died for the chiefest of Sinners ; and the Promises of Mercy upon believing , are made to the vilest Sinners on Earth . 6. Great and black Sinners have found Mercy , and are now in Heaven , even some of them that put Christ to Death ; And is here not Ground of Faith and Hope for thee ? 7. Remember , that if thou believest not , but dost continue in thy Sin and Rebellion against God , thou shalt be certainly damned , thy rejecting of Christ will have that Effect at last upon all Unbelievers . 8. Moreover , Christ calls to stout-hearted Sinners , such that are far from Righteousness ; He brings his Salvation near to them : He calls upon a People not called by his Name : He hath received Gifts for the Rebellious also , that God might dwell among them . And is not here a good Ground to venture thy Soul upon Jesus Christ , be thou who thou wilt ? 9. No Person is excluded by the Lord that we know of : Can any Man say there is no Mercy for him , unless he hath sinned against the Holy Ghost , which may be not one in an Age is guilty of ? The Nature of which Sin I purpose to open , after I have closed with this Text. Thy Condemnation , O Sinner , will be of thy self : God will judg the World in Righteousness : this we are all agreed in , and set down as an undeniable Article of our Faith. None shall have this to plead at the last Day , I was not Elected : God will vindicate his Justice and Righteous Proceedings in the Day of Judgment ; and all Mouths shall be then stopped , and every Man's Conscience be a Witness for , or against him : And though foreseen Faith and Holiness is not the Cause why any are elected , yet foreseen Wickedness is the Cause why Men are reprobated : O Israel , thou hast destroyed thy self ; but in me is thy help . Object . 7. But is it not said , Work out your Salvation with fear and trembling ? Answ . 1. This Text the Papists do abuse as well as the Arminians , who strive to make Man a Co-worker or a Partner with Christ in our Salvation : But this the Apostle intends not , because we are saved by Grace . For by Grace are ye saved , through Faith , and that not of your selves ; it is the Gift of God : Not of Works , lest any Man should boast . For we are his Workmanship , created in Christ Jesus to good Works . 2. Whoever it is that brings in this Text as an Objection against the Doctrine of the Saints Final Perseverance , you may be sure is a corrupt Person in his Judgment , and one that pleads for a Covenant of Works , or joins the Creature with Christ as a Co-workein the Salvation of Man. For if it be to be taken in their sense , then it would follow that Man is his own Saviour ; for if I procure my own Salvation by Works , or by working it out for my self , I save my self , or am my own Saviour ; or I do appropriate part of it to my self , which is the worst part of Popery : They say , that Christ's Merits , with their own good Works , do justify and save them . And what do the Arminians say less , who join Faith , Inherent Righteousness , and Sincere Obedience , with the Merits of Christ , both in Justification before God , and in the Salvation of their Souls ? They say , all Men are in a capacity , or have Power to work out their own Salvation if they will. Mr. William Allen says on that Text , Rom. 4. Now to him that worketh not , but believeth on him that justifieth the Vngodly , his Faith is counted for Righteousness ; That they are the Works of the Law : he doth not say , That he that loves not , &c. So that Love , Gospel-Obedience and Holiness , according to these Men , are not excluded as the Matter of our Justification before God , but are a part of it : They plead for Gospel-Works in point of Justification , though not for the Works of the Law. Pray , what Difference is there between these Mens Doctrine , and that of the Papists ? But I having lately in my Treatise , called , The Marrow of Justification , so fully confuted this Grand Error , I shall add no more to it at this Time , but come to examine the Text. 1. It is evident , that the Persons to whom the Holy Apostle wrote this Epistle , were Saints and Justified Persons , or such who were quickned , renewed or regenerated by the Holy Spirit . Therefore , 2. Let us consider what Part of Salvation it was which they were required to work out . 1. They could not appease the Wrath of God , nor satisfy Divine Justice ; that sure was not in their Power to do , nor is it here intended . 2. They could not deliver themselves from the Curse of the Law , because by their uttermost endeavour they could not arrive to a compleat or perfect Righteousness , nor satisfy for the breach of it , by Original Sin , and by Actual Sins formerly by them committed . 3. They could not change their own Hearts , or create in themselves a new Heart , they had no creating Power ; certainly they dare not say they had Power , or were capable to form Christ in their Souls , or restore God's lost Image in them . Again , 4. They could not raise themselves from the Dead , for they were once dead in Sins and Trespasses ; and sure they will say , that to raise and quicken the Dead is Christ's Work only : You hath he quickned ; he does not say , you have ye quickned . 5. They could not bind the strong Man armed , who formerly had the ruling Power in them , and in whose Chains and Fetters they were once bound : Will they say , that all Men have a greater Power in them , than is the Power of Satan , so that Man may translate himself if he will , out of the Power and Kingdom of Satan , into the Kingdom of God's dear Son , as all Believers by the irresistable Power of God are ? 6. They could not believe of themselves , because Faith is a Fruit of the Spirit of God ; and 't is said expresly , It is not of our selves , but it is the Gift of God. Now all things are as parts of our Salvation , or appertain thereunto ; and none of all these things can be here meant by the Apostle , because the Persons to whom he wrote , had all these things work'd out for them , and in them before . Quest . What Work is it then ? What were they to work out ? Answ . I answer ; The Apostle means , that good Work of Mortification of Sin , and all Works that are the Fruits of Faith ; that is , they should lead a Holy and Godly Life , they having received a Principle of Grace from Christ to this very End , there being a Necessity that the Tree be first made Good , before the Fruit can be Good ; and that a dead Man have a Principle of Life infused into him , before he can either move or work . Quest . But can the Creature do these things you mention of himself ? Answ . The Apostle seems very jealous of these Saints , lest they should catch up some Arminian Notion , ( which is too much rooted in Man's corrupt Nature ) ; and therefore to vanquish Free-Will , or the Power of the Creature for ever , ( nay , the Power that is in regenerated Persons ) he adds , For it is God that worketh in you , both to will and to do of his own good Pleasure ; who worketh in them powerfully , effectually carrying on the Work through all Difficulties and Obstacles with victorious Efficacy : God works not only Grace in them at first , but still by his Spirit , through fresh Supplies , does aid , influence and assist them , and will until the Work is perfected , or until the Day of Christ . We cannot mortify Sin , pray , nor do any good Work without the Spirit : If ye through the Spirit , saith Paul , do mortify the Deeds of the Body , ye shall live . So then this is the Sum , In Holiness and all good Works we act and do ; But how ? even as we are acted , moved , and influenced of God : It is as when God acts , works , and moves in us by his Spirit . And as to do all with fear and trembling ; this is only to shew how low we should lie at the Foot of God , and be humble , and not lifted up with Pride , since all our Power and Sufficiency is of God. But so much to this Text and Objection . Object . 8. But what say you to that Text in Jer. 22. 24. Though Co●iah the Son of Jehojakim King of Judah were the Signet upon my right Hand , yet would I pluck thee thence ? This Place of Scripture is sent me as a grand Objection against Final Perseverance . Answ . We must distinguish between one that might be near to God , or as dear as a Signet on the right Hand , in respect of Place or External Dignity as a King , and God's bringing him from thence by Temporal Punishment ; and one that is a Signet upon God's right Hand , in respect of Divine Grace and Favour in Jesus Christ , or as touching his Eternal Election : the latter this Text does not refer unto . Object . 9. Is it not said , If ye abide in me , and my Words abide in you ? &c. Answ . The Supposition , If ye do , doth not always denote a Possibility that a Person may not do so . See John 15. 10. If ye keep my Commandments , ye shall abide in my Love , even as I have kept my Father's Commandment , and abide in his Love. Was it possible for Christ not to abide in his Father's Love ? Our Saviour uses these Expressions as an Argument of Comparison . 1. This shews how acceptable Holiness and Obedience is to God. 2. It also implies thus much , i. e. That God hath ordained his Saints to Faith , Love and Obedience , as well as to Eternal Life . If my Word abide in you , &c. Now elsewhere God saith to Christ ; And the Words which I have put into thy Mouth , shall not depart out of thy Mouth , nor out of the Mouth of thy Seed , which are Believers , they shall have his Word abide in them for ever : The Law of God is in his Heart , none of his Steps shall slide ; it is written in the Hearts of all New-Covenant-Children , that so it might remain in them for ever . Observe that Passage of our Saviour , Except ye be converted , and become as little Children , ye shall not enter into the Kingdom of God. This our Lord spoke to his Disciples who were converted , no doubt but they had pass'd through the New Birth before that time , yet by reason of Pride that budded forth afresh in them , they must be humbled again , repent again , or find , as it were , a second Conversion , or they could not be saved : No Person that yields to Sin , unless he repents and turns from it , can enter into God's Kingdom . But doth the Words of our Saviour signify a Possibility that they might or might not repent , and so might or might not be saved ? No such matter , but rather the absolute Necessity of Humility , and leaving off every Sin in all that shall be eternally saved . Object . 10. But did not some make Shipwrack of Faith and a good Conscience ? Answ . 1. The Apostle speaks not there of the Grace of Faith , but of the Doctrine of Faith , particuiarly that part of it concerning the Resurrection of the Dead , in saying , that it was past already , by which they overthrew the Faith of some . 2. As to a good Conscience , that may refer to a Conscience that doth not accuse ; as Paul before his Conversion had a good Conscience : Men and Brethren , I have lived in all good Conscience before God , until this Day ; I have acted according to my Light , and my Heart doth not reproach me . A Man may have a Moral good Conscience , that never had an Evangelical good Conscience , I mean , not have his Heart sprinkled with the Blood of Christ : For that which may in one respect be said to be good , may in another be said to be evil . Those Persons Paul speaks of might once have Moral Sincerity , in owning and maintaining of that Truth which now they destroyed , and also might not live in any gross Immoralities . 3. But should it be an Evangelical good Conscience , and they be sincere Christians ; What of this ? May not a true Believer make a Breach upon a good Conscience , by falling into Temptation ? As concerning making Shipwrack , that says the Text was concerning Faith ; and those Persons being delivered to Satan by Excommunication , it was , that they might not learn to blaspheme , and might therefore be restored again : and nothing to the contrary doth appear it is evident from the Text , therefore in vain it is brought to prove a final falling away . Object . 11. But a Righteous Man may turn from his Righteousness , and die in his Sin : And if so , then Believers may fall away finally . Answ . There is a twofold Righteousness spoken of in the Scriptures . 1 st . A Moral and Legal Righteousness . 2 dly . A Gospel or Evangelical Righteousness . 1 st . There is a Righteousness that is a Man 's own , such as Paul had when a Pharisee ; a Righteousness which ariseth from a Man 's own Reason , Will , and natural Improvements ; or by common Grace , Godly Education , awed by Fear and legal Terror , and maintained by some failing Spring ; which as our Annotators observe , may easily be dried up ; these Righteous Ones may totally and finally fall away : Pray read Ezek. 33. 13. When I say to the Righteous , that he shall surely live : if he trust to his own Righteousness , and commits Iniquity , all his Righteousness shall not be remembred : but for his Iniquity that he hath committed , he shall die for it . Pray observe that here are two things expressed for which he must die : First , If he trust to his own Righteousness ; and secondly , If he turn from his Moral Righteousness , and committed Iniquity ; the first is damning as well as the second : But if he hath a Moral Righteousness , and yet after all doth not trust to it , but flies to the Righteousness of Christ , he shall live ; but if he be Righteous , and trusteth to it , he must die in his Sin , as the Righteous Jews and Pharisees did ; who being ignorant of the Righteousness of God , went about to establish their own Righteousness . Now from hence it appears , contrary to what our Opponents say , That that Righteousness which these Men turn from , could not save them ; though it is true , it is said , If the wicked Man turneth from his Wickedness he hath committed , and doth that which is lawful and right , he shall save his Soul alive . A doing that which is right , is to renounce all his own Righteousness in point of Justification , and by Faith to throw himself upon Jesus Christ ; and he that doth thus , shall save his Soul alive . Therefore let all Men know that this Text only shews , that a Man that has attained to no more than to a Moral and Legal Righteousness , must perish as well as he that turns from it and committeth Wickedness . 2 dly Those that have attained to true Gospel or Evangelical Righteousness , have an Everlasting Righteousness ; and if it lasteth for ever , they that have it cannot lose it so as eternally to perish . Object . 12. It is said that some were twice dead , Jude 12. Answ . What of this ? They were originally dead , dead by Nature , and dead by their own Actual Sins , and also dead after they seemed to be made alive : There is a common quicking , as well as special ; they had the common Life of Grace , or that mutual Life that flows from common Quicknings : Others thought them once alive , and they professed themselves to be alive ; but now they became as bad , nay worse than ever , and so are for ever lost and undone ; they falling from that Grace and Life they once had , their Apostacy rendred them miserable , and no hopes of renewing them for ever . Object . 13. But is it not said , God would have all Men saved ? 1 Tim. 2. 4. Answ . 1. God will have all Men saved that believe and accept of Christ , all that repent : And they that say God would have any others saved , than Believers or renewed Persons , contradict the Word of God ; he will not have impenitent Persons be saved , such who live in Sin , and die in Sin , but all that turn to him through Christ : Of all sorts and degrees of Men God would have be saved ; this Doctrine we preach , and they themselves acknowledg , that God would have none but these be saved ; therefore to what End is this Text urged ? But though I have spoken to this Objection already , yet consider , 2. If they will take all Men here for the Universality of Individuals , then I ask them , ( 1. ) What Act it is of God wherein this his Willingness doth consist ? Is it in the Eternal Purpose of his Will that all should be saved ? why then is it not accomplished ? Who hath resisted his Will ? ( 2. ) Or is it an Antecedent Desire that it should be so , though he fails in the End ? Then is the Blessed God miserable , he being not able to accomplish his Just and Holy Desires . Or , as Reverend Owen notes , ( 3. ) Is it some Temporary Act of his , whereby he hath declared himself unto them ? Then , I say , grant that Salvation is to be had in a Redeemer , in Jesus Christ , and give me an Instance how God in any Act whatsoever , ( saith he ) hath declared his Mind , and revealed himself to all Men of all Times and Places , concerning his willingness of their Salvation by Jesus Christ a Redeemer , and I will never more trouble you in this Cause . Secondly , Doth this Will equally respect the All intended , or doth it not ? If it doth , why hath it not equal Effects towards all ? What Reason can be assigned , that all they whom God equally intended Salvation for by Christ , have it not ? However they who have Salvation , either have it as the Effects of Free-Grace , or of Free-Will ; Who will assert the latter ? Besides , this would follow , i. e. God will have some Men be saved , to whom he wills not the Means of their Salvation , for so he doth not to one great Part of the World. But since we have proved that there is not a Sufficiency of Grace granted to all universally , that is Grace subjective to enable them to believe and change their Hearts , but to some only , I shall say no more to this ; for if it were sufficient , it would have the same Effect on all as it hath on some : that which is sufficient to such an End , would be made , no doubt , efficient by the Will of the great Agent , who worketh all our Works in us , and for us , of his own good Pleasure , and without whom we can'do nothing . Object . 14. Well , say some , say what you will , if this Doctrine of Election and Final Perseverance be true , we see not to what purpose we should preach the Gospel to Sinners any more , or press Saints to Holiness . Answ . 1. I am weary of these impertinent Objections : God hath ordained the preaching of the Gospel as the great Ordinance , to call in his Elect , and to beget Faith in them : It pleased God by the foolishness of Preaching to save them that believe : And not only to beget Faith , but also to strengthen that Faith , and to perfect the Saints more and more in Holiness . These Men dream of an Election without the Means , and of a Salvation without Faith and Regeneration , and a preserving Men to Eternal Life without a Perseverance in Grace and Holiness : It is a Perseverance in well-doing we plead for , and this we say Christ will , in the use of Means , not without it , enable all his People to do ; he will help them , strengthen them , and keep their Souls alive . Pray consider the Ways by which Jesus Christ preserves his People unto Everlasting Life ; the Saints are said to be sanctified by the Father , and preserved in Jesus Christ . 1. It is in a Way of Holiness : And from fainting , or being weary in well-doing , he stirs us up by his Spirit to wait upon him , and promises , That they that wait upon the Lord , shall renew their Strength ; they shall mount up with Wings as Eagles , they shall run and not be weary , walk and not faint ; or grow stronger and stronger , both in Faith and Patience . 2. Christ preserves us in a Way of Perseverance in well-doing , by shewing us our own Weakness , and that without him we can do nothing , but that we must wholly rely upon him in the Way of our Duties for all things we need . 3. By increasing Grace in us : He by his Word shews , that the Grace we have already received , is not sufficient to keep us from falling ; therefore he stirs us up to seek to him for more Grace , more Faith , more Patience , more Humility , more Wisdom , &c. 4. By succouring us under all Temptations : For in that he himself hath suffered being tempted , he is also able to succour them that are tempted . He has purchased Help and Succour for tempted Saints ; His Bowels move him to help us against Sin , and against Satan : He hath a soft and tender Heart , and hath a fellow-feeling of our Infirmities , which is a Spring of great Comfort to tempted Christians . 5. By warning and forewarning us of the Danger we are in by our spiritual Enemies , and charging us by his Word always to be upon our watch , and not to sleep as others do . 6. By putting his Fear into our Hearts , that we may not depart from him ; that is , not finally to depart ; which he doth when at first he infuseth Holy Habits in us . 7. By his putting upon us that Holy and Spiritual Armour , Ephes . 6. 10 , 11 , 12 , 13 , 14. Do these Men think Christ's Soldiers can expect the Victory , and not fight ? or overcome their Enemy , though they throw away their Sword , which is the Word of God ? The Preaching of the Gospel is of wonderful use , to them it is the Word of Command , their Captain speaks to them thereby , and shews what they are , and are not to do , and how they should keep their Ranks , and maintain true Order and Discipline in themselves , Church and Families . 8. By his continual Intercession for them , he prays for us that we may be kept in the World from the Evil of it , that we may not be finally overcome thereby . These things being considered , pray , Brethren , remember that as the Saints cannot perish as Hypocrites and Unbelievers may , so they cannot sin , live in Sin , and in neglect of Holy Duties continually , as unsound Persons may do . And now , Brethren , I having answered all the grand Objections that are usually brought against the Saints final Perseverance , I shall shew you some of those Absurdities which do attend the contrary Doctrine , viz. That Christ died to save all and every individual Person in the World , and that the Elect may fall totally and finally away , and perish for ever . 1. It renders the Death of Christ as to its Effects , and the Success thereof , uncertain , as to the Salvation of any one Person . 2. It doth imply a Deficiency in God , or want of good Will in him to prosecute his Design to perfection in Man's Salvation , they affirming that Christ died for all , even every individual Traitor , who lies in strong Chains and Fetters under the Power of Sin and Satan ; but he will not break off the cursed Irons , and bring out of the Prison-house but a very few of them only . 3. It would also follow then , that the Purpose of God , yea his Eternal Counsel in Christ Jesus , may be disappointed , and Eternity be subjected to Time , the Will of the Creator to the Will of the Creature , the first Cause to the Second ; and all or many of God's Absolute Acts to be suspended unto the actings of sorry Man , and so the Lord submit to the Servant : Yea , as saith a Reverend Minister , " It sets God at an uncertainty , because it doth subject the Grace of God to the Will of Man : it hangs the Glory of his Grace in all the Motions of it , and the Efficacy of the Promises upon the slipperiness of Man's Will and Affections . It makes the Omnipotent Grace of God follow , not precede the Motions of Man's Will ; to be the Lacquey , not the Leader , either in converting or preserving , which is at best to make the Glory of God's Grace as volatile as a Feather ; at the best , sometimes up , sometimes down ; the Soul is this Moment embraced by the Lord with the dearest Affections , the next cast out as a Vessel wherein is no Pleasure , and the succeeding Moment admitted to fresh Communications ; this Hour the Temple of the Holy Ghost , the next an Habitation for Dragons and Satyrs : The Will of Man giving one Time the Key to the Spirit , the next Time to the Devil . " 4. It gives occasion to Man to boast , and so contradicts the whole Design of God in the Gospel of his own Free Grace , which is to take away for ever any Cause for the Creature in himself to glory . 5. It brings in that great Absurdity of the Repetition of Regeneration , whereof there is no mention made in all the Scripture ; unless they do believe all that fall away so as to lose the Seed of Grace , or from being in a State of Grace , are lost for ever , or fall irrecoverably : but a Repetition of Regeneration seems to be maintained by one of the chief of them , from Heb. 6. 6. If they fall away , to renew them again , &c. * 'T is impossible , he denies , to renew some to Repentance ; but others he would infer from thence may be renewed . Now a renewing again to Repentance , may be where the Seed of Grace was never lost , but the Strength and Exercise of it , as in David's and Peter's Case ; therefore 't is not a total falling which Believers are liable to , but a partial only . But to suppose that such who are regenerated may fall totally , and be renewed again to Repentance , doth presuppose a Repetition of a former Birth , or a second Regeneration . To prove which , these Men mention that Text , twice dead , pluck'd up by the Roots . Now evident it is , that if true Believers may fall totally from Grace , and none of them can be renewed again , then all such that so fall , sin against the Holy Ghost . But if they may be renewed again , then there is a repetition of Regeneration . When I come to speak to that Text in the 6 th of the Hebrews , I hope I shall sufficiently prove , by the Assistance of God , that those there mentioned , were not true Believers ; as I have proved no true Believer can so fall as to need another Regeneration , though they may fall as to need a gracious Restoration , or to be healed of their backsliding : Restore unto me the Joy of thy Salvation . 6. It tends to frustrate the absolute Design of Christ , and his Promise made to his Saints , or makes it of none Effect ; who hath said , I give them Eternal Life , and they shall not perish , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not , not perish , as some read it . 7. It renders the Death of Christ in the Effects of it uncertain to any ; Unless they are such who have found out another way of Salvation for some than for others , for some affirm , that there is an Election of a certain Number , and they shall infallibly be saved ; and there is a way for others to be saved too : some the King sends his Chariot of Free Grace for , to bring them home to himself ; and others must trudg home on their own Feet , which they may do if they will : which idle Notion deserves no Breath nor Paper to confute . 8. That a Man may be in God's special Love to Day , and his dear Child , having his Image stamp'd upon his Soul , and to morrow be hated by him , and be the Child of the Devil , and have his Likeness and Image upon him . And from hence it renders God's Love mutable , and as if he did not foresee all Emergencies from Eternity . Can these Men fancy infinite Bowels and Affections so unconcerned , as to let the Apple of his Eye be pluck'd out , or he be as a careless Spectator , whilst he is robbed of his precious Jewels by the Powers of Hell ; to have the Delight of his Soul ( as reverend Charnock notes ) lost like a Tennis Ball between himself and the Devil . 9. It doth cast a Disgrace upon the Wisdom of God , in contriving no better a way for the Restoration of Man , and his Establishment , but that which dependeth wholly upon the voluble and inconstant Temper of the Creatures corrupt Will to perfect in them . 10. Such who assert that those may eternally perish whom Christ died for , or in the stead of , seem to charge God with Injustice , as not to acquit those whose Transgressions are answered for by their Surety ; or else that the Sufferings of Christ were not sufficient to effect a Discharge due to them : Or doth it not insinuate ( as one notes ) a Deficiency of Power , or want of good Will in Christ to prosecute his design to Perfection ? 11. It suspends the Virtue and Success of all that Christ hath done for Men , upon some thing to be done by themselves , which Christ is not the doer of ; and consequently , that Men are Principals in procuring their own Salvation : And so Christ shall have his Thousands , ( in truth saith he his Nothings ) whilst freedom of Will ( or he might have said Free-Will ) shall have his Ten thousands . Is this to exalt the Lord alone , or to raise and sing the Praises of our Beloved David ? And further , 12. It would also follow , as he observes , that those who are gone to Heaven , have nothing more of Christ's to glory in , and to praise him for , than those who are perished and gone to Hell : For , according to the Principle of General Redemption , Christ did and doth for all alike , and not a Jot more for one Party than for another . Also , as he notes , it tends to make Men presumptuous and carnally secure . How many have sooth'd up themselves in their Impenitency and hardness of their Hearts , and fenced themselves against the Word , upon this very Supposition , that Christ died for all , and therefore for them , and why should not they look to be saved as well as others ? To which I might add , their Notion of that Power which they say is in the Creature to believe , leads Men out to defer looking out for Salvation : for why may they not delay to do that to Day , which is in their Power to do to Morrow , and may be perhaps some Years hence as well as now ? But let them and all others know , Christ's Death will have its Effect on their Hearts , if he died for them , and they must look to him when he calls , and wait upon him for the moving of his Spirit , in the use of that Means which he hath ordained in order to Faith and Regeneration , and in the season of it , who says , To day if you will hear his Voice , harden not your Hearts , &c. but the Will , the Deed ; they must wait upon the Lord to give unto them , and work by his Spirit in them . APPLICATION . I shall in the lost place make a little Improvement of what I have said , and so finish with this Text. 1. Inform. This may serve to inform and convince all Persons concerning the absolute Soveraignty of God. He may save Man if he please , and not Angels ; or may send a Saviour for some of the lost Sons of Adam , and not for all ; Who shall say to him , What dost thou ? If he had vouchsafed a Saviour for none of Adam's Posterity , had he been unjust , any more than he is in casting off for ever all the fallen Angels ? He called Abraham out of his own Country , and revealed himself to him , and let others remain then under the Power of Sin , Ignorance and Idolatry , calling them not . He revealed himself to Isaac , and rejected Ishmael ; he chose Jacob , and refused Esau ; he afterwards chose the Children of Israel to be a peculiar People for himself , and let all other Nations of the Earth abide in Darkness . And in the Gospel-Days Christ chose a few poor Fisher-Men , and refused the Learned and Wise Men after the Flesh : nay , and hid the Mysteries of the Kingdom of Heaven from the Wise and Prudent ; and all this as an Act alone of his Soveraignty . And in these days , what Reason can be alledged , why we , and a few Nations more , have the Knowledg of the Gospel , when the greatest part of the Earth lie in Popish , Mahometan , and Pagan Darkness , but that it is his good pleasure so to do ? He hath Mercy on whom he will have Mercy , and whom he will he hardeneth . 2. Praise God for the Knowledg you have of the Mysteries of Christ , and the Gospel of Free-Grace : Brethren next unto the Grace of God in my Conversion , I have often said , I do look upon my self bound to admire the Riches of God's Love and Goodness to me , in opening my Eyes to see those Arminian Errors , which when I was Young , I had from some Men of corrupt Principles sucked in ; nay , and when I was about 23 Years Old , I wrote a little Book for Children , in which some of those Errors were vindicated ; which after , my Eyes were inlightned , and the Book with Alterations being again Reprinted , I left out , and now do declare my dislike of the first Impressions , and do disown what I there asserted : When I was a Child , I thought as a Child , I understood as a Child , as the Apostle speaks . And let me intreat you to study the Nature of the Covenant of Grace ; for until I had that opened unto me , I was ignorant of the Mysteries of the Gospel . 3. O do not forget , that the Design of God in contriving our Salvation in his Eternal Wisdom by Jesus Christ , was wholly to advance his own Glory , and the Freeness and Riches of his Grace , and to abase and humble Man unto the Dust ; therefore be sure never err on that Hand : And I think it is not easy for Men well to err on the other , I mean , in exalting God alone , Christ alone , though I deny not but that some good Men , who in seeking to advance Free-Grace , perhaps have erred , and taken up some unsound Notions , as that of Actual or Personal Justification , before Faith and Actual Union with Jesus Christ . O what need have we to ponder well the Paths of our Feet , and not with Pride to magnify our selves , or strive to promote any corrupt Notion , under any Pretence whatsoever ! Our Days are Evil , many dangerous Errors abound , and it is cause of greatest Grief to see what a Generation of Men are risen up of late , who strive to mix God's pure Gold with their Dross , and his Wine with their Water . Though on the other Hand , let us bless and praise the Lord for raising up so many brave Champions in the mean time , of our Brethren of the Congregational Way , to defend the Gospel of God's Grace , and the Truth as it is in Jesus : Yet I could wish there was not so much Gall in some of them against us their Brethren , who in all the great Truths of Christianity are of one Mind and Judgment , and yet are exposed to Reproach for witnessing to a Truth of Christ that lies as plain in the Gospel as any one Truth or positive Precept of Christ whatsoever ; I mean , that of Believers Baptism . Why should we be censured for maintaining that Truth which the Holy Ghost so fully bears witness unto ? I long to see more of the Spirit of Love and Charity ; would to God that Chapter , 1 Cor. 13. was more read and considered . 4. This may also serve to reprehend such who strive to cast Reproach upon this Holy Doctrine , and such that maintain it as if it tended to incourage People in Sin , or open a Door to Licentiousness : Let all for ever forbear such Reflections ; Is not this the Purport of that Doctrine which we vindicate ? ( 1. ) That there is wrought and preserved in the Minds and Souls of all Believers , by the Holy Spirit , a Supernatural Principle of Grace and Holiness , whereby they are made meet , and enabled to live unto God , and discharge all Duties of Obedience which he requireth of them , and accepteth through Christ ; which Principle or Habit of Grace is essentiaily distinct from all Natural Habits , Intellectual and Moral , however , and by what Means so ever acquired or improved . ( 2. ) That the Holy Spirit by his effectual Operations , doth enable us , according as we are required by his immediate Influences , in all Acts of Obedience ; whether internal only in Faith and Love , &c. or External also ; even so , that all the Powers of our Souls , and Members of our Bodies , are or ought to be in a spiritual manner governed and influenced thereby , and unto all Duties of Holiness , in our daily walking with God : and that all this is the Effect of God's Free-Grace to us in Jesus Christ , who hath communicated of the Spirit without measure , to our Blessed Head and Mediator , that he may give it forth to all his Saints that have Union with him , and believe in him . Brethren , God hath circumcised the Hearts of his People , to love him with all their Souls , and with all their Strength : He writes his Law in our Hearts , as he promised ; I will put my Law in their inward Parts , and write it in their Hearts . This gracious Habit or Principle in the Soul , is nothing but a Transcript of the Holy Law of God , implanted and abiding in our Hearts , whereby we are enabled , with Chearfulness and ready Inclination of our Spirits , to act in the Duties of Obedience and Holiness unto God , as he requireth of us : and also our Likeness and Conformity unto God , doth consist herein ; I say , it doth consist in this Divine and Sacred Principle , or Spiritual Habit that is infused into the Soul , it is our Spiritual Life , whereby we live unto God ; it is the Foundation and Sum of all Internal Excellencies ; no Works , no Duties , are accepted , where this Principle is not . It is a Vital Principle of Holiness , and it makes Religion co-natural to us : Moreover , it is a certain , a permanent , and an abiding Principle ; it is that Seed that remains in Believers , and will have good and spiritual Fruit to attend it : therefore this Doctrine must needs promote Holiness , that is thus founded on such a Sacred Principle , and the Motives are every way as strong . 5. It appears , Brethren , that our standing by Grace is most firm and sure , it is like the standing of those who are in their consummate State in Glory : The Good Angels , and Blessed Souls above , are confirmed in that State by superabounding Grace ; for by Nature ( as one observes ) the Angels are mutable : What was the Reason some of them fell , who beheld the Face of God ? The bare beholding the Face and Glory of God , will not continue one Creature in a happy State , without an Act of Divine and Confirming Grace ; it is a continual Addition of Grace , and Supplies of Grace , that preserves our Souls in a State of Life : and to this End are we united to Jesus Christ ; I mean to such an Head , that of and from his Fulness we might have a Communication of Strength , and all Divine Influences , as our Souls do stand in need . 6. And this being so , labour after the Exercise of Grace , rest not in a small Degree thereof ; the more Grace you have , the more Glory you will bring to God , and the more easy it will be for you to resist Temptations . 7. The more Grace , also the more Peace : Holiness is that which God calls for ; it is that which becomes his House for ever , and without it no Man shall ever see the Lord. Therefore let this be the Use of all the Sermons you have heard from this Text , even to work up your Hearts to Thankfulness , to Holiness , in all the whole Course of your Lives , and to depend upon Christ alone , into whose Hand you are committed by the Father , that he would give you fresh Supplies of Grace , and keep you from falling . To whom , with the Father , and the Holy Spirit , be Glory and Praise for ever . Amen . The Trial of the False Professor : OR , The Danger of Final APOSTACY ; Opened in three SERMONS , preached lately at Horse-lie-down : Wherein the Nature of the Sin against the Holy Ghost is discovered . HEB. VI. 4 , 5 , 6. For it is impossible for those who were once enlightned , and have tasted of the Heavenly Gift , and were made Partakers of the Holy Ghost , ver 4. And have tasted the good Word of God , and the Powers of the World to come , ver . 5. If they fall away , to renew them again unto Repentance : seeing they crucify to themselves the Son of God afresh , and put him to an open shame , ver . 6. BELOVED , this Place of Holy Scripture was sent to me in Writing some Months ago , I know not by whom , perhaps by some who hold a Total and Final Apostacy from a State of True Grace . But before I entered upon this Text , I resolved , in the Strength of God , to endeavour to prove the Impossibility of their final Falling , who are True Believers , or such who have Real Union with Jesus Christ , which I hope I have effectually done . I know that this Text is brought by some to prove , That True Believers may fall , not only foully , but also finally : Which certainly is a great Mistake , which I shall endeavour , God assisting , to make appear . Mr. John Goodwin , speaking of this Place , and that in Heb. 10. 26. If we sin wilfully , &c. saith , Evident it is from these two Passages , the Holy Ghost , after a serious manner , and with a very pathetick and moving sirain of Speech and Discourse , ( scarce the like to be found in all the Scripture ) admonisheth those who are at present true Believers , to take heed of relapsing into the ways of their former Ignorance and Impiety . This Caveat or Admonition he presseth by an Argument of this import , that in case they shall thus relapse , there will be very little or no hope at all of their Recovery or Return to the Estate of Faith and Grace , wherein now they stand before the Faces of such Sayings and Passages as these : rightly understood , and duly considered , there is no standing for that Doctrine which denies a Possibility , either of a total or final Defection of the Saints , &c. He add , That the Supposition or Hypothetical Proposition , If they fall away , doth denote here a Possibility of it : which I will not deny ; but that these Persons of which the Apostle speaks , were true Believers , I see no ground at all to believe , but do utterly deny it : yet I readily grant , this hath always been look'd upon as a very difficult place of Scripture to be rightly understood , I have therefore consulted the best Authors and Exposuors I could meet with upon it . 1. And I find that some of the Antients , mistaking the Drift and Design of the Holy Ghost herein , would take no Repentance from such who fell under Temptation in Times of Persecution , especially if they fell into Idolatry . 2. Nay , such as fell into scandalous Crimes , as Adultery , and the like , they would not admit by Repentance into the Church , or have Communion any more with them . And from hence I find that Tertullian reflects upon the Bishop of Rome , that had admitted an Adulterer upon his Repentance . Also Novatus , as I find him quoted by a good Author , denied all Hope of Church Pardon unto such Persons that had fallen into gross Sins , after they had made a Profession of the Gospel , and that from hence . Which may seem strange , considering that Paul admitted the incestuous Person upon his Repentance , that being so notorious a Crime , as most do or can fall into . But no more as to this . Brethren , before I proceed , let me premise three or four things . 1. That the Apostacy here spoken of , is not a bare falling into this or that Actual Sin , be it of whatever Nature it will : For do we not read how grievously some of the Saints of God sinned and fell , and yet were restored again by Repentance ? 2. Nor is it a partial Apostacy , or a falling upon Temptation or Surprizal , in Time of Persecution , though it be to the denying of Christ ; for did not Peter so fall , and yet was restored afterwards ? 3. Neither is it a falling into some Capital Error , as some of the Corinthians fell , by denying the Resurrection of the Dead , whom Paul laboured to recover : Or like that of the Galatians , who fell by denying Justification by Faith alone , but mix'd Works with God's Free Grace in that great Point of Faith. 4. Nor is it a falling of Ignorant Persons , who never made any Profession of Religion ; such are not capable so to sin as is here mentioned , because it is expresly said to be such who were once enlightned , &c. 5. And lastly ; Neither is it a falling away of such who are justified Persons , or of those who have savingly been enlightned and quickned by the Spirit of God ; for such I have sufficiently proved cannot fall totally and finally so as to perish . Thus far in the Negative . But in the Affirmative . 1. This Apostacy is a total and final falling away ; and that because it is said , It is impossible to renew them again unto Repentance . 2. It doth intend , or comprehend , such Persons that have received the Knowledg of the Truth , or of the Way of Righteousness , according to that in 2 Pet. 2. 20 , 21. They are such who have not only been enlightned , but also are such who had tasted of the Heavenly Gift . 3. Yet never were savingly illuminated , wrought upon , or regenerated by the Spirit and Grace of God. Brethren , there are great Attainments which Persons may arrive unto , without one Dram of true saving Grace ; as the young Man , also the foolish Virgins , and those meant by the stony and thorny Ground , Mat. 13. I shall now come to the Text it self : And , First , Consider the Words , with the Connexion of those things preceding and succeeding Secondly , The Subjects or Persons spoken of , under their divers Qualifications . Thirdly , What it is that is said concerning these Persons . First , As touching the Connexion of the Words with what precedes , it is evident , that the Hebrew Church , or some among them , had been slow and dull of hearing , or very ill Proficients in the School of Christ , viz. they had not attained to that Knowledg and Experience which for the time they had they might have arrived unto , Chap. 5. 12. They seemed but Infants or Babes in Knowledg , and had need to be taught again which were the first Principles of the Doctrine of Christ . And from hence the Apostle acquaints them with the Danger of not persevering in the Knowledg of Christ , and of not pressing forward , or going on to Perfection : And also intimates , that this would give just Cause or Ground to fear , that they were not sincere Christians ; and from thence gives them an Account of those that might sin the Sin against the Holy Ghost , or of the miserable State and Condition of such who after high Illuminations and great Knowledg of the Divine Truth , and a Profession of the Gospel , do fall away ; whose Apostacy , though at first it might be but partial , yet might ( they not being truly regenerated ) end at last in a total and final falling away : And that deadness , dulness , and non-proficiency in Godliness , might and would end ( if their Hearts were not right with God ) in a final Apostacy : Or , as a worthy Writer notes , he presupposeth , " Except they study to make Progress , they shall go backwards ; and that going backwards , tendeth to Apostacy : And that voluntary and compleat Apostacy from known Truth , doth harden the Heart from Repentance , and cutteth off a Man from Mercy : He accounteth our natural Security so great , that there is need of most fearful Threatnings to awaken us out of it ; and that the way to be freed from final falling , is to make a good Progression . " From hence note , Doct. 1. That the severest Doctrine is not only useful , but exceeding necessary towards Persons that are observed to be remiss and slothful in their Profession . Yet Charity becomes a Minister nevertheless , and not to censure a People from hence . And this we may gather from what he saith , with the Connexion of the Words with what succeeds : But Beloved , we are perswaded better things of you , and things that accompany Salvation , though we thus speak , ver . 9. Secondly , We shall consider the Persons here spoken of , under their divers Qualifications and great Attainments , which are five-fold ; and yet notwithstanding all that , they might fall away and perish for ever : and if they did fall totally , before they were truly regenerated , their Apostacy would be final ; or it would be impossible for them to be renewed again by Repentance , either to that State in which they were before , or unto a better , from whence there is no possibility of their final falling . In this general Description of the Persons here mentioned , let us consider four or five things more particularly . 1 st . Consider the Apostle's Design , which is to declare or discover the fearful State and just Judgment of God against the Persons here meant or intended . 2 dly . That those five Attainments he here speaks of , are acquired by some who had been Professors of the Gospel , and look'd upon as eminent Christians , such that had made a Profession of Repentance from dead Works , and of Faith towards God , and had been baptized , and owned all other Principles of the Doctrine of Christ . See ver . 1 , 2 , 3. 3 dly . That all those high Privileges and Attainments , whereof they were made Partakers by the Gospel , they afterwards despised ; or , when under their Apostacy , did contemn : which loudly proclaims their Destruction from God to be just and deserved . 4 thly . That all their Privileges and Attainments , ( as Reverend Dr. Owen observes ) do consist in certain Operations of the Holy Ghost , under the Dispensation of the Gospel ; and therefore not such Persons that never professed it , or had been enlightned thereby . 5 thly . And let it be well and for ever observed , that the Apostle mentions not one of those special and distinguishing Marks or Characters of true Believers or Sanctified Christians . As , 1. Here is not a word of the Covenant of Grace into which they had been received , nothing spoken of the Faith of the Operation of God in all those five Attainments they had arrived at . 2. Not a word of their having attained to Union with Christ , or of the Implantation of the Holy Spirit , though they had had some kind of taste thereof . 3. Not a word of Regeneration ; he doth not say , It is impossible for such that have been born of God , begotten of the Spirit : No , no , nothing of that . 4 Here is nothing spoken of their being justified , or of Justification unto Life . 5. Not a word in all their fivefold Attainments of Sanctification by the Spirit ; we read not of any effectual Calling they had arrived unto . 6. Nothing is mentioned of their Election , of Adoption , nor of their Love to God or to his poor Saints ; none of these things are expressed or assigned unto them , which do all appertain to every true Christian . 6 thly . It ought also carefully to be noted , that when the Apostle comes to speak of his Hope of the Saints to whom he wrote , i. e. that they were not such , he lays down or describes by way of Intimation , the Characters of true Believers , by other distinguishing Qualifications : But Beloved , we are perswaded better things of you , and things that accompany Salvation , though we thus speak . Now observe , if those Persons he mentions that had been once enlightned , and had tasted of the Heavenly Gift , &c. had been true Christians ; what better things could the Apostle be perswaded was in these Hebrews than was in them ? Are there better things than Vnion with Christ , than Justification , than Regeneration , true Faith , Pardon of Sin , Love to God and to his People , Sanctification of the Spirit and Adoption ? No , no , there are no better things that any Christian can attain unto in this Life than these . Moreover , 7 thly . The Apostle clearly intimates , that they were such who were like the Ground which the Rain falls oft upon , that nevertheless brings forth Briars and Thorns , and no good Fruit. 8 thly . There is one thing particularly noted by the Apostle concerning these Hebrew Christians , which they had , and which the other had not , therefore not gracious Persons : See ver . 10. For God is not unrighteous , to forget your Work of Faith and Labour of Love , which ye have shewed toward his Name , in that ye have ministred to the Saints , and do minister . ( 1. ) This he mentions as a Reason of his good Opinion of them , and why he was so perswaded of them ; and which was better than all those high Attainments of which he speaks concerning such that are in danger of Final Apostacy : Love to the poor Saints in ministring to them for the sake of Christ , or because they are the Members of his Body , is more than all those five Attainments mentioned in the 4 th , 5 th and 6 th Verses . Now also let it be considered , that if this Fruit of true and saving Grace , I mean , Charity or Love to the poor Saints , as such , had been in the Persons he speaks of , who were in danger of falling finally ; how then could this be an Argument of such Confidence in Paul concerning them , or of Comfort to those Saints he wrote unto ? Alas , what are common Illuminations ? What is it to have some transit taste of the Heavenly Gift , or to be made Partakers of the common Operations of the Spirit in Convictions of Sin or of Duty , to the Inhabitation of the Spirit , or unfeigned Love to Christ and to the Children of God ? Or what is it to have some taste of the good Word of God , to a spiritual feeding and digesting it , or to be affected with the powerful Doctrine of the Gospel in respect of the World to come ; or with the Resurrection of the Dead and last Judgment , to the gracious Experience of the Power of Christ's Resurrection , and so feel in our Souls a Discharge from the Judgment of the Great Day , through Faith in Jesus Christ ? ( 2. ) The Apostle was perswaded concerning these Hebrew Christians , that they had such things in them that did accompany Salvation ; that is , such things that are inseparable from Salvation ; i. e. such who have them shall certainly be saved . He describes such who are sincere Christians , by the Fruits and Effects of true Grace , namely , the Work of Faith , and Labour of Love , by which their Obedience unto God did appear . 1. He notes the Principle from whence they acted in their Duty to God. 2. The Constancy of their Obedience ; they continued in bringing forth of that good Fruit , they had ministred to the Saints , and still did minister to them . 3. He takes notice of the Principle from whence they acted , or did what they did , viz. they ministred to the Saints in Love to God , and to Jesus Christ ; it was Love shewed to his Name . 4. He adds that in their Preservation in their happy State , the Faithfulness of God : God is not unrighteous to forget your Work of Faith , &c. which comprehends his Covenant and Promise to them ; which for their farther Comfort , he enlargeth upon , ver . 13 to ver . 19. to which he subjoins the Promise and Oath of God made to all that are sincere Believers , or Heirs of the Promise . But to proceed , to speak to those five Qualifications or Attainments of the Perso she speaks of in our Text , who may fall away and finally perish for ever . First , The first is their being once enlightned . They might be instructed in the Doctrine of the Gospel beyond many , or be illuminated , not only by learning the literal Knowledg of the Gospel , as Men learn Philosophy , but also may attain to some supernatural Light by the common Illuminations of the Spirit ; and may understand many profound Mysteries of the Gospel : yet remember , Knowledg puffeth up ; they might have knowing Heads , but graceless Hearts . Note from hence , Doct. 2. That it is a high Privilege and an Attainment for Men to be enlightned with the Knowledg of the Gospel ; yet nevertheless Men may attain to much Light therein , and yet not be savingly enlightned , but may finally fall away and perish notwithstanding at last . First , I shall shew you what the common Illuminations of the Spirit are that Men may fall from . Secondly , Shall shew you what the saving and special Illuminations of the Spirit are , and how they differ . 1 st . Common Enlightnings of the Word and Spirit , may tend to convince the Conscience of a Sinner of Sin. 1. As to the horrid Guilt thereof , as it exposeth the Soul to God's Wrath : Thus was Judas enlightned , his Conscience was convinced that he had betrayed the Innocent Blood : Thus also Felix was enlightned under Paul's preaching . 2. From these Convictions they may also with much horror confess their Sins : Cain , Judas , and many others did this . 3. From these Illuminations and Convictions , they may reform their Lives , and do many things , like as Herod did upon his hearing John the Baptist . 4. Nay , common Illuminations may discover to the Sinner much of that Evil that there is in Sin , that God abhorreth it , and that it is contrary to his Nature , as well as a violation of his Holy Law ; and this Light they may receive , from what God declares concerning Sin , and of his abhorrence of it in his Word , as also by those fearful Judgments which he inflicteth upon , and pronounceth against such that sin , live in Sin , and make a Trade of it . Likewise by the Knowledg they may attain concerning Christ's suffering for Sin , and by the Punishment of the Damned in Hell ; and no doubt but the Devils know the great Evil of Sin in all these respects . But pray observe , that although these Persons may know that Sin is against God , contrary to his Holy Nature , and that he doth abhor it ; yet this Light and Knowledg they have , never brings them to loath and abhor it in themselves because of the evil Nature of it , and as it is against God. 2 dly . They also by these common Illuminations , may come to know that God is Man's chiefest Good : The Heathen found this out by the Light of Nature , considering in themselves that nothing in this World could satisfy the Soul , &c. But these Persons attain unto a farther Sight and Knowledg of it , by the Word , in a supernatural manner ; but yet remember that the Light they have , never leadeth them to make choice of God as their chiefest Good and only Happiness . 3 dly . They may attain unto the Knowledg of all the great and essential Principles of the Christian Religion , and be able to dispute and contend for them also , against Opposers ; nay , may be able Preachers of that Holy Doctrine : Have we not prophesied in thy Name ? &c. No doubt but Judas was a great Preacher as well as Peter . Yet observe , and note it well , they may be utter Strangers to that Grace , Faith , Love and Regeneration , which they may open , explain , and press upon others . 4 thly . They may know that Christ is a most blessed and precious Object ; but yet never experienced him to be precious above all things to themselves . 5 thly They may know the True Church , and also know what is required of Persons in order to their becoming Members thereof , namely , Repentance , Faith and Baptism : Nay , and they may have some kind of Repentance ; Judas repented : Also they may believe ; Simon believed : They may have a common Faith , the Faith of Credence , or an Historical Faith ; believe the Report of the Gospel and Revelation of Christ , and the Sum of the Christian Religion ; nay , believe or receive the Word with some sort of Joy , Mat. 13. 20. Moreover , they may be baptized and received into the Church , and be look'd upon to be true Believers : But because these things are daily opened to you , I shall not enlarge further upon them : You that have that excellent Book , called , The Almost Christian , may see how far a Man may go and be but a false Professor . O take heed you rest not on any External Knowledg or Revelation of Divine Things . You can talk of Religion , dispute for those great Points of Faith ; you know Truth from Error ; and so you may , and yet perish for ever . Moreover consider , that all Convictions that end not in Regeneration , or in true Conversion , or that change not the Heart and Life , will avail you nothing . Secondly , I shall shew you the Nature of True Illuminations , and how the one differs from the other : it appears by what the Holy Ghost intimates here and in other places , as well as by all our Experiences , that Light or Illumination is the first thing God doth create in the Souls of all that are renewed ; and if it be but a common Light , the Work that flows therefrom will be but a common Work of the Spirit ; and if that Light that is in Men be Darkness , how great is that Darkness ! Now as touching the special and saving Illuminations of the Spirit , they differ from the common . 1. In respect of Convictions of Sin : Evangelical Illuminations of the Spirit , discover to the Soul its fearful State ; not only that Sin is of a hateful Nature , but that he is condemned as a Person dead in Law , and trembles at the sight and sense thereof , not knowing but that the Sentence may be suddenly executed upon him : They were pricked in the Heart , and cried out , Men and Brethren , what shall we do ? It was their Sin that made them cry out . But pray observe , that the sight and sense of Sin never breaks the Heart throughly and kindly , till the Soul sees the pardoning Grace of God in Christ . Shew a Condemned Malefactor a Pardon from his Prince , ( that was hardned before under the Sense of the Severity of the Law ) O then he is melted and wounded , Goodness and Mercy overcomes him ; so it is with a poor Sinner , when he sees God's Love and Grace in Christ ; or a bleeding Christ , who has born the Punishment due to him for his Offences : then he is kindly broken , and mourns that ever he grieved or offended God ; They shall look unto him whom they have pierced , and shall mourn : It was Jesus that you have crucified , the Lord of Life and Glory , whom God hath made both Lord and Christ . 2. Common Convictions reach only to some Sins , perhaps scandalous Sins ; they chiefly , if not only , torment the Conscience , under some awakening Providence , or under the preaching of Wrath and Judgment ; And as he reasoned of Righteousness , Temperance , and Judgment to come , Felix trembled . Doubtless Felix lived in some gross Sin , and now his Conscience was awakened , and terrified him for those Evils , he hearing of the Judgment to come . But special Illuminations in Convictions , cause the Soul to see all its Sins , its secret Sins , yea , Heart-Evils : Come , see a Man which told me all things that ever I did ; Is not this the Christ ? Christ's Word laid all the Evils of the Heart open to her sight . I was , faith David shapen in Iniquity ; and in Sin did my Mother conceive me . All Sin afflicts the Soul , Original Sin as well as Actual Sin. 3. Common Convictions make a Person sensible of the Punishment of Sin , and to feel the Wrath of God which is due unto him : My Punishment is greater than I can bear , saith Cain . But special Illuminations under Convictions make the Soul to groan under the Filth and Pollution of Sin ; They shall loath themselves for the Evils they have committed . But when is that ? Even when they see that I am ( saith the Lord ) pucified towards them : And ye shall remember your Ways , and all your Doings wherein you have been defiled , and ye shall loath your selves in your own sight . Hence Job cries out , I abhor my self , and repent in Dust and Ashes . Moreover , upon this respect it was that David compared his Sin and Pollution to a loathsom Disease . The one cries out , that he has offended an angry God ; this is the Nature of legal Convictions , such would fain get out of God's Hands , he flies from him : But the other cries out , I have grieved a Good and Gracious God , and he flies to him , as the Prodigal did to his loving and compassionate Father . 4. Common Illuminations in Convictions , lay the Soul half dead , he sees he is Wounded ; but special Illuminations of the Spirit , discover the Soul is quite Dead : When the Commandment came , Sin revived , and I died . The one discovers that the Person is a Sinner , but not in a helpless State ; for though he sees he is undone by his Sin and Disobedience , yet he thinks he may rise by his Duties and Obedience : But a Person truly enlightned , sees he must have a Principle of Life infused , before he can rise , live , or act ; and that all his own Righteousness he hath , or is capable of obtaining , is but as Dung and Filthiness in his sight . 5. Common Illuminations cause a Man to see Sin , as it is a great Evil against himself ; I have killed a Man to my hurt , saith one of this sort : But special Illuminations discover Sin to be the greatest Evil , as it is against God : the one may know that God hates Sin , but the other is brought to hate it himself , and because God hates it : Against thee , thee only have I sinned , and done this Evil in thy sight . O saith a poor Believer , what have I done ? I have contemned , despised , and spit in the very Face of God ; the one is afraid of God , but the other fears God ; the one is afraid of him because of his Justice , the other feareth God because of his Goodness ; They shall fear the Lord and his Goodness ; or shall fear and worship God in Christ , because of his Goodness , Grace and Mercy . 6. Common Illuminations give a Person a sense of Death and Wrath due to Sin ; but special Illuminations give a Man a sense and an effecting sight of the Death of Christ , and of that Wrath and Curse he hath born for him in his stead : Legal Convictions discovered only to them under the Law ( who saw no further ) that the Life of the poor Beasts went for Sin ; but Evangelical Convictions shew that nothing can atone for our Sins , and satisfy God's Justice , but the Life of the Son of God , not the Blood of Bulls or Lambs ; no , it must be the Blood of the Lamb of God. 7. Common Illuminations are a Man's Torment and Affliction , and fain he would be eased and freed of them , and of the smart thereby ; but the special ones tend to make a Man fear that he is not troubled enough , he would be searched thorowly : Search me , and know my Heart ; try me , and know my Thoughts ; see if there be any evil Way in me . O lance my Soul , Lord lay open my Sore , let me not be slightly healed : The one would fain shake the Trouble off , he thinks it is enough , nay , too much ; the other would have it lie faster on : O let not my Sore be skinned over . The Devils cried , Why dost thou torment us before the Time ? So unsound Persons would not be tormented ; but Conscience hath got hold of them , and they cannot get out of its Hand . But one truly enlightned , saith , with David , I will be sorry for my Sin ; I chuse it , I desire it : The one desires to be freed from the Effects of Sin , from the Pain and Punishment thereof ; but the other cries out to be delivered from the Sin , which is the Cause of all Pain and Punishment : The one is like the Swine , who likes not the Whip , yet loves the Mire ; they like not the Lash of the Law , but hate to come under the Yoke of the Gospel : The one cries out for a Plaister to ease his Conscience , may be he is willing to let some Boughs and Twigs be lop'd off ; but the other would have the Ax laid to the Root of the Tree ; he would have the Body of Sin , as well as the Branches , to be destroyed ; he is for cutting off the right Hand , Lusts of Profit , and for pulling out the right Eye , Lusts of Pleasure : The unsound Soul is , like Saul , for sparing some of the Fat of the Cattel , and Agag the King , I mean his chief and beloved Lusts ; but a sincere Christian is for yielding up all to the Sword of the Spirit . 8. Common Enlightnings work Terror , which may be at last drive the Soul further from God ; as it is said of Cain , He went out from the Presence of the Lord : But special and saving Convictions , cause the Soul to draw nearer to God in Jesus Christ : The one is like a Slave under the Rod , fain would get away from his Master ; the other is like a Child under the Rod , that desires to see and behold his Father's reconciled Face and Favour . The common Illuminations wound , but the Soul sees not the Way of Cure , nor will he bear the Instrument which would let out the Life and Power of Sin , but perhaps catches up some thing or another to apply to his Sore , may be his changed Life , his Duties and good Deeds : from hence he hopes that his State is good , he being as he thinks not the Man he once was . But as he who is under special Illuminations , comes to be wounded , by beholding a bleeding Saviour , which is the alone way of Cure ; so he chiefly desires that Faith , that Grace which will destroy the Life and Power of all Sin , and thorowly cleanse and purify his Soul. Brethren , the Spirit of a Sinner may be torn into pieces by legal Terror , the Heart of Stone may be broken , and yet no Heart of Flesh be given ; the Ground may be plow'd up in part , yet the Seed of Grace not sown in the Heart : Sensuality , saith one , may be kept down by a Spirit of Bondage , when it is not cast out by the Spirit of Adoption : They have the Law to convince them , but not Grace to renew them ; it is not being once enlightned that is sufficient , unless truly enlightned ; it is not great Knowledg , unless it be sanctified ; it is not the fair Fruit of Reformation , nor Oil in the Lamp of the outward Life and visible Profession of Religion ; it is not your seeming pious Duties nor legal Convictions that discover you to be a true Christian : no , nothing short of Union with Christ , and Faith that works by Love , avails any thing . Neither Circumcision , nor Uncircumcision , but a new Creature . 9. Common or Legal Illuminations doubtless flow from a sense of God's Power , who is able to punish and reward the Creature according to his Work ; not that they would be like God , but can't alas get out of the Hand of God : But true spiritual Enlightnings rise from a sense of God's Holiness , by beholding the Excellency of it , and seeing a necessity of a Conformity thereunto ; the Convictions of the one at the best is at a stay , they do not grow , however they never terminate in Conversion ; the Effect cannot exceed the Cause , they only tend to reform the Life , and oft-times such return with the Dog to his Vomit again : but the Path of the Just , in spiritual Convictions , is as a shining Light that shineth more and more to a perfect Day . Spiritual Enlightnings lead the Soul to Christ ; the Spirit in them doth not only convince of Sin , but also of Righteousness ; such see all their old Props and Supports to fail them : 't is Christ now , and none but Christ ; the World is nothing to them , a Name is of no worth to them : Knowledg and Gifts without Grace will not satisfy them ; they see the Vanity of the Creature , and the Fulness of the Mediator . Christ is the chiefest of ten thousand to all such : Others may see some things Christ hath purchased that may affect them ; but these see an Excellency in his Person ; To you that believe , he is precious . He is an Honour , or honourable : Whom have I in Heaven but thee ? and there is none on Earth that I desire besides thee . These have their Eyes opened to see the Nature of God , the Holiness of the Law , the Weakness of the Creature , the Sinfulness of Sin , and the Sufficiency of Jesus Christ . Others are convinced of many Sins , and of some degree of Evil in Sin ; but these see that Sin is exceeding sinful , and that no Sin is so odious as the Sin of Unbelief , in which respects common Convictions fail . Now considering what Enlightnings Men may have , and yet not be savingly enlightned , what little reason is there for any to conclude , that the Persons in our Text were sanctified , holy , and true Christians , because the Holy Ghost says they were once enlightned ? They may have , or attain unto a great Change , but not a true and thorow Change ; and they may be such who arrive to Light in spiritual Things above thousands , nay , may be , exceed many true Christians in Knowledg , Abilities , Gifts , and in their Lives and Conversations too , in some respects , and may not doubt of the Goodness of their State , nay and may suffer for Religion , yea give their Bodies to be burned , and yet be destitute of saving Grace , or of true Love to God , and therefore not self-condemned Hypocrites , whose Hearts condemn them , and yet be far from the State of sincere and renewed Christians . APPLICATION . 1. O see what Light , what Spiritual Light you have received , and what Convictions you have had the experience of . 2. Which do you account the greatest Evil , Sin or Suffering , the Torture or Pain you feel , or the Sin you have committed ? Do you groan most under the sense of Sin , and want of Holiness ; or under the presages and fear of Hell and Damnation ? May be you cry out , your State is sad ; but what think you of your Sin which is the Cause of it ? 3. Be exhorted to labour after true Spiritual Illuminations , and thorow Convictions of Sin. Motives . 1. Sin will be your Pain and Sorrow , first or last , either here or hereafter . 2. Consider what a good and gracious God you have offended . 3. Without effectual Convictions , there will be no true Conversion ; and where the first is indeed wrought , the last will follow ; those that God kills in this respect , he will make alive . 4. Remember the Word never comes with Power , until Convictions come with Power , and also abide on the Soul and Conscience of the Sinner . 5. Consider that it is better to be broken in Mercy than in Judgment , better here than in Hell. 6. Remember that true and thorow Convictions tend to let out the Life or Power of your Sin ; and consider also what Means of Convictions God is pleased to afford you . 7. Sinner , Christ was wounded for thy Sin , look up to him ; nothing breaks the Soul rightly , you have heard , but a sight of a broken and crucified Christ . HEB. VI. 4 , 5. For it is impossible for those , &c. I Have closed with the first Qualification or Attainment of these Persons spoken of in my Text ; I shall now proceed to the Second , And have tasted of the Heavenly Gift . 1. By the Heavenly Gift , some understand the Heavenly Doctrine : In that sense it may be true , for Herod had some kind of Taste of the Heavenly Doctrine , which John the Baptist preached ; he heard him gladly , or with Joy. As the Baptism of John is said to be from Heaven , so all the Truths and Ordinances of the Gospel may be said to be but one intire Heavenly Gift . 2. Others by the Heavenly Gift understand the Holy Ghost , according to that in Acts 8. 20. Thou hast thought the Gift of God may be purchased with Money . So Acts 10. 45. That on the Gentiles also was poured the Gift of the Holy Ghost . Quest . But what Gift of the Holy Ghost is it which these Persons are said to have a taste of ? Answ . 1. The miraculous Operations of the Holy Ghost in the Times of the Gospel , in the extraordinary Gifts thereof , which are said to come down from Heaven in a way of Eminency , as Acts 1. 4 , 5. and of those Gifts these Persons might have some taste , either by their receiving those Gifts themselves , ( for that unsound Persons may do , And in thy Name we have cast out Devils : so 1 Cor. 13. 1 , 2. And though I have all Faith , so that I could remove Mountains , and have not Charity , I am nothing : ) or else they may be said to have a taste of those Gifts , by being wonderfully affected , by beholding the miraculous Operations of this Heavenly Gift wrought by others . 2. By tasting of the Heavenly Gift , it may refer to the Doctrine of the Gospel , it may denote their making some trial by Hearing , and diligently attending on the Doctrine of Salvation ; there is a tasting for trial , either to receive , or refuse , as we commonly do Meats or other things : Every tasting is not a digesting , Men taste before they eat , and digest food . These Persons may taste of the Doctrine of Justification , taste of the Heavenly Gift or Doctrine of God's Free Grace , taste of the Ordinance of Baptism , and the Lord's Supper , and seem also to like the Heavenly Gift well in all these and in other respects , yet may feed all the while on some one Lust or another , on the Love of this World , or on their carnal and sensual Pleasures ; and because they were never savingly renewed , having no new Nature , they could not feed on spiritual Things so as to digest them . No doubt it was , or is such a tasting as the full Stomach takes sometimes of Food , a full Stomach will taste , yet refuse to eat , they have no Appetite , these being glutted with the Love of other things ; the Heavenly Gift is not so sweet to them , as Food is to an hungry Man. The Sum then is this , these Persons had , or may have , some Experience of the Holy Ghost in the miraculous Gifts , either in themselves , or in others , their Understandings being enlightned , ( for it is evident that 't is a Taste by Illuminations , by what we before shewed ) and they also might taste the Heavenly Doctrine or Ministration of the Gospel , and might find the Truths , the Institutions and Worship thereof to be good ; they making a trial of it so far as their carnal and unsanctified Hearts were capable to do ; yea they might find the Ways of God better than once they thought before they were inlightned , and from thence imbraced them to appearance , owned and walked therein for a time . Doct. 2. That there is a Goodness , and an Excellency in the Heavenly Gift and Heavenly Doctrine of the Gospel , which such may taste of that never receive the Truth in the Power and Love thereof . Doct. 3. That the rejecting , and utter casting off the Gospel , and the Ordinance and Worship thereof , after some Tastes and Experience of it , is an high Offence to God , and a fearful Aggravation of Sin , and a certain Presage of Damnation . So much as to their second Attainment . 3dly . And were made Partakers of the Holy Ghost . This seems to be more than a bare tasting . Object . Doth not this seem to interfere with your Exposition of the Attainment you mentioned last ? Answ . 1. To this take Dr. Owen's Answer . " It is ( saith he ) ordinary to have the same thing twice expressed in various words , to quicken the Sense of them . " " 2. The Holy Ghost is mentioned before , as he hints , as the great Gift of the Gospel-Times , as coming down from Heaven ; not absolutely , not as unto his Person , but with respect unto an especial Work , namely , the changing of the whole State of Religious Worship in the Church of God. " 3. But here in these words when it is said , They were made Partakers of the Holy Ghost , it is spoken chiefly in respect unto external actual Operations . 1. They partake of the Holy Spirit in the common Operations of it themselves ; they tasted the Heavenly Doctrine as it was administred by others , as it is hinted before : but here is a Reception , or a partaking of the Holy Spirit , whereby it had some great and visible Operations upon their Hearts and Lives , though not saving Operations , not such that changed them into a State of Grace . 2. Nay they partake not only of common Gifts , but common Grace also , even such Grace that doth reform their Lives , bridle , restrain , and curb their inordinate Lusts and Passions ; so that through the Knowledg of Jesus Christ , they esteeming him as their Blessed Saviour , they are said to escape the Pollution of the World , as Peter plainly declares , though afterwards they are again intangled therein and overcome . 3. They did no doubt by the Assistance of the Holy Spirit , leave and forsake those evil Ways , and prophane Courses and Practices in which they lived before : May be they were gross Idolaters , Adulterers , Blasphemers , &c. but the Spirit by its common Operations did so far strive and prevail with them , that they became other Men : As it is said of King Saul , The Spirit of God will come upon thee , and thou shalt be turned into another Man , but not a new Man ; And God gave him another Heart . 4. These Persons may partake of such Grace which the foolish Virgins had , to keep their Lamps of Profession burning for a Time. Doct. 4. The Holy Spirit may be with Persons , nay in them , by his common Operations , with whom he is not by his gracious Inhabitation ; they may partake of common , but not of saving Grace . 4 thly . The fourth Attainment of these Persons , or these false Professors , is this , viz. — And tasted of the good Word of God. Four things I shall do in speaking unto this . First , Shew what is meant by the Word of God. Secondly , Shew why it is called the good Word of God. Thirdly , Shew what a taste an unsound Christian may have of the good Word of God. Fourthly , And also shew what a taste it is that a true Christian hath of it . First , By the Word of God is meant , the Word of the Gospel ; Faith cometh by hearing , and hearing by the Word of God. Again it is said , From you sounded out the Word of God , that is , the Gospel of Christ . Secondly , It is called the good Word of God. 1. Because it bringeth good News to Sinners , the Tidings it brings are good and profitable to all that receive it in Truth . 2. Because it is a Declaration of that good and gracious Counsel and Purpose of God in saving poor Sinners by Jesus Christ : it is Heavenly , Sublime ; the Nature and Glory of God in all his Attributes is made manifest thereby . 3. It is good in the blessed Effects thereof . That which is excellent and precious in it self , and also doth as much good , we esteem very good . Now as divine Truth is pure , Thy Word is pure , therefore thy Servant loveth it ; so it is precious above Gold , in the Effects of it on the Heart . 1. It enlightens the Eyes , it illuminates dark Minds , it is a shining Light ; Thy Word is a Lamp unto my Feet , and a Light unto my Path. 2. It quickens and revives a Soul under Deadness , therefore it is good ; Thy Word hath quickned me . 3. It is that which inriches the Soul : Let the Word of God dwell in you richly . We have this Treasure in earthen Vessels , that the excellency of the Power may be of God , and not of us . Hence Ministers , by preaching the Gospel , though they may be externally poor , yet make many spiritually rich . 4. It may be said to be Good , because of the powerful Effects it hath on Mens Souls , where it comes not in Word only . The Word of God is quick and powerful , sharper than any two-edged Sword. It makes the Dead to live , infusing through the Spirit , Life , and regenerating Grace into the Hearts of Sinners ; it searcheth and purges out all Corruption ; by the means of it young and old come to have their Hearts and Ways cleansed : Now ye are clean through the Word which I have spoken unto you . 5. It is our Sword by which we offend and wound our Enemies , and defend our selves against all their Assaults and Temptations . 6. It is good in respect of that discovery it makes of God , of Jesus Christ , and of Salvation , as also of future Glory ; there is contained in it a Revelation of the Incarnation of the Son of God , with all the Effects of infinite Wisdom in the glorious Contrivance of our Redemption : What doth the Pagan World understand or know of these things , who have not the good Word of God with them ? 7. It hath a comforting , a healing , and strengthning Virtue in it ; and it also preserves from Sin , therefore it is good : Thy Word have I hid in my Heart , that I might not sin against thee . It gives peace and quiet to a disturbed and distressed Mind , when the Promises are set home with Power upon the Conscience : How many hath that one Word revived , that have been ready to drop into Hell in the sense of their Sin ; Come unto me all ye that labour and are heavy laden , and I will give you rest . 8. It is our Food , I mean the Food of our Souls ; yea , both Milk for Babes , and strong Meat for Men of riper Age : nay , it is sweet , satisfying and Soul-fatning Food , therefore it is good . Sirs , if you have never tasted how good the Word of God is , your State doubtless is bad ; but it is not enough to have a taste of it , but you must feed upon it : Eat , O Friends ; drink , yea drink abundantly , O Beloved . Thirdly , I shall proceed to shew you what a kind of taste an unsound Christian may have of the Word of God. It is evident , that the Apostle here carefully keeps himself to such Expressions as we have in the Text , to shew he intends not such Persons , who by Faith truly receive and spiritually feed on Jesus Christ ; therefore it is said , have tasted . True , by tasting sometimes is meant a spiritual feeding ; O taste and see that the Lord is good : Compared with that in Peter , If so be ye have tasted that the Lord is gracious . Brethren , every one that feeds , may be said to taste , though he doth more than taste ; but every one that tasteth , may not be said to feed ; no , nor be said to love , approve of , nor digest that which he tasteth of . Pray remember , to feed is more than to taste ; I did but taste a little Honey , saith Jonathan : And it is said of our Saviour , When he had tasted thereof , he would not drink ; he tasted , but did not drink : So Men may taste , and yet may not eat , not feed upon that they tasted of . I shall now come to shew you what a taste they may have of the Word of God. 1. As tasting respecteth Experience , or simple Knowledg of the Truth of a thing , so these Persons may have a taste , i. e. may have a simple Knowledg or Experience of the Truth of the Word of the Gospel ; they may taste in this sense , they may believe or be fully convinced in their Consciences by what they have heard , and have met with by such Operations of the Spirit that have past upon them , that the Gospel is true , and that Christ is the only Saviour , and that the Institutions and Ordinances of the Gospel are his Blessed Appointments . Thus many of the Jews tasted of Christ's Word , i. e. They believed in his Name , when they saw the Miracles which he did ; But Jesus did not commit himself unto them , because he knew all Men : They gave a true Assent to the Proposition of his Word , yet did not close in with him , they did not consent to receive him , to desire , love and obey him , they had no Union with him by saving Faith ; and the like may be said of these Persons in our Text. 2. Nay , these Persons finding Jesus Christ to be the true and great Saviour , they may taste the Word , or believe with some kind of Joy , though it be a false Joy ; Who would not be saved , or have Christ as a Saviour ? This they like , they would be saved from Hell and Wrath , but do not consider that Christ came to save his People from their Sins ; He will save none who abide in their Sins , who hold them fast , and resolve not to let them go : Many may taste some sweetness in hearing of the Power of Christ to save , who go on presumptuously in their ungodly Practices : It is expresly said , that the stony-ground Hearers received the Word with joy , they had a taste of it . A common Faith seems to give a taste , the Name of a Saviour relishes sweet . 3. They may taste of the Promises of the Word , but may not like the Precepts of it , or what sometimes follows and overtakes such who profess the Gospel ; or may like some Precepts , but not like some others of them ; every Word of God with these is not precious , they cannot deny themselves and follow Christ whither soever he goes : They are not like David , who saith , Every Word of God is pure , therefore I love thy Commandments above Gold , yea , above fine Gold. Therefore I esteem all thy Precepts concerning all things to be right ; and I hate every false Way . 4. A bare taste or a simple taste of the Word is enough for these ; a great deal of the World may be they think is too little , yet a little Religion , a little of the Word , short Prayers , and little Preaching will suffice them : A great Portion is too little for their Children , but Six-pence or a Shilling they may think is too much for the poor Saints , or a small matter a great deal to be given to the Children of God. It is evident these Persons gave little or nothing to the poor Saints , by what the Apostle speaks in the Verses following our Text , and therefore no sincere Believers : For God is not unrighteous to forget your Work of Faith and Labour of Love , in that ye have ministred to the Saints , &c. You , as if he should say , are not of that sort I am a speaking of , they do not love the Children of God , though they have had a taste of the Word : This one Vertue , Brethren , is more than all those five Attainments mentioned in my Text , when that which a Man gives is given in love to Christ . 5. Yet this bare taste , as you have heard , might have some Effect upon these Mens Hearts . 1. They might find some kind of delight in that Knowledg they have of the Doctrine of the Gospel , and might speak in the Commendation and Vindication thereof . Thus Balaam seemed wonderfully to be affected with the State of Israel , and with the Tabernacle and Tents of Jacob , yet he loved the Wages of Unrighteousness . 2. It may work , as you heard last Day , a visible Change in them , such a Power may go along with that taste ; they , like Saul , might become other Men. 3. They might have the same Lamp of Profession with true Christians , and be taken for real Converts , not known to the Godly but to be such . The wise Virgins doubtless thought well of the Foolish , they did not know they were unsound or foolish Ones . 4. Such a Work and Effect the Holy Spirit and tasting of the Word might have , that they might be full of great Expectation of b●ing embraced by Christ when he comes , if they fell not away before . 'T is said , the foolish Virgins went out to meet the Bridegroom ; they had much Confidence , may be more Confidence ( tho it was Self-confidence ) that the Wise , for true Believers may be attended with many Doubts . Dr. Owen speaking of this sort mentioned in my Text , saith , ( and no doubt saith the Truth ) " That there is an inferiour common Work of the Holy Spirit in the Dispensation of the Word on many to whom it is preached , causing in them a great Alteration and Change , as to Light , Knowledg , Abilities , Gifts , Affections , Life and Conversation , when the Persons so wrought upon are not quickned , regenerated , or made new Creatures , nor united to Jesus Christ ; that in the Persons thus wrought upon , there is or may be such an Assent , and Light , and Conviction of the Truth proposed and preached to them , as in its kind is true , not counterfeit , giving or affording to them a Profession of the Faith. " That is , they are blinded , and know not that they are unsound in the Main , their Hearts for want of true Light deceive them , as in the Case of the foolish Virgins ; nay , and they may perhaps hold out in their Profession constantly unto Death ; nay , may give their Bodies to be burned . O see , Brethren , that your Faith is the Faith of God's Elect , and that you are savingly renewed : O look about you since it may be thus . The Doctor adds , " That among these Persons are oft-times some that are endued with excellent Gifts , and lovely Parts , Qualifications and Abilities , rendering them very useful to the Church of God , being Vessels in his House to hold and convey to others the precious Liquor of the Gospel , though never had their own evil Hearts changed . " To which let me add , they are such , or of this sort of Persons who are liable to sin the Sin against the Holy Ghost , or so fall , that it may be impossible for them to be renewed by Repentance : Yet before they so fall , it may not be impossible for them to become true Converts . The Nature of which Sin against the Holy Ghost , I purpose to open before I close with this Text. Fourthly , I shall proceed to shew you what a taste of God , and of his good Word it is which all true Believers have . 1. 'T is a taste that arises from Spiritual Hunger : There is a true sense of Want , they have a craving Appetite , and nothing but God in Christ can satisfy their Souls ; My Soul thirsteth for God , for the living God , saith David . And hence it is that they are pronounced blessed ; Blessed are they which hunger and thirst after Righteousness , for they shall be filled ; not have only a taste , No , no , but they shall be filled , they shall eat to satisfaction . They see that they want a Righteousness whereby they may be declared Just and Righteous before God , namely , the Righteousness of Christ ; and also a Righteousness that may declare them to be righteous before Men , namely , a holy and blameless Life : the one is the Righteousness of Justification , the other is the Righteousness of Sanctification . Others may have a taste of both these ; they may behold a Worth in , and a Want of Christ's Righteousness , but do not hunger after it , and so accept it as a poor hunger-starved Person on Gospel-Terms ; and may attain to some degree of inward as well as outward Sanctification . 2. These therefore taste and eat also , and that too out of pure Necessity : If I , saith the Soul , feed not upon Christ , eat not his Flesh , and drink not his Blood , I shall perish . Give me Christ or I shall die , is the Voice of this sort : Others take a taste , as if they cared not whether they eat or eat not . 3. A true Believer doth taste , eat , and also digest the Word ; 't is that which they live upon , and hereby they come to have Union with Christ by Faith : The Soul partakes of the Divine Nature . But a common Tasting , or a common Faith , or a bare Credence of the Truth of the Gospel , doth not do this , which the Persons in our Text only had . 4. The good Word of God is to all true Christians as their necessary Food ; nay , esteemed more , or above their necessary Food , as Job experienced it ; therefore to these the Word , and God in the Word , Christ in the Word , is exceeding sweet : How sweet is Food to a hungry Person ? O says the Soul , the Lord is good , his Word is good , his Promises and his Ordinances are exceeding good ; I can relish the Word of God , I esteem it above Gold ; it is also sweeter than Honey , or the Honey-comb ; I have an appetite to it : O how love I thy Law ! it is my Meditation all the Day . This discovers to us the goodness of our Condition , when there is nothing that we value or esteem , love and delight in , above God's Word : Thy Words were found , and I did eat them , and thy Word was unto me the joy and rejoicing of my Heart . He did not taste only , but did eat and greedily digest the Word also . 4. The Word of God , without the God of the Word , will not satisfy these Mens Souls ; 't is not a bare Ordinance , no , no , but they must have God in and with the Ordinance ; 't is not the Shell without the Kernel , it is not the Cabinet without the Jewel ; it is not a Lamp without Oil that will satisfy the wise Virgins ; Prayer and Preaching will not do with these , though they pray and hear every Day , except they meet with God and Christ in those Duties ; the Word and Ordinances without Christ , are but like dry Bread and lean Meat , that have but little Juice or Nourishment in them ; they must be delighted with Fatness , knowing it is such things God has prepared for them ; Eat ye that which is good , and let your Soul delight it self in Fatness ; they eat it appears to full satisfaction . Others labour for that which satisfies not ; but of all true Believers David saith , They shall be abundantly satisfied with the fat things of thy House ; and thou shalt make them drink of the Rivers of thy Pleasures . And in another place , saith he , My Soul shall be satisfied as with Marrow and Fatness ; and my Soul shall praise thee with joyful Lips. 5. That which true Believers taste and eat , is turned into Spiritual Nourishment in the Heart : And in order to this , 1. There is required a laying up the Word , or hiding of it : No Nourishment can be had by Food , unless it be received into the Stomach , where the Cause of Digestion and Communication are fix'd : And if the Word be not received into the Heart by fixed Meditation and Delight , it may affect and please a Person for a while , but it will not nourish the Soul. 2. Every Physician will tell you , that Food must be mixed and incorporated with the digestive Humour , Power and Faculty of the Stomach , whereinsoever it consists , or it will not nourish . Give a Man never so much Food , if there be any noxious Humour in the Stomach hindering it from mixing with the Power of Digestion , saith a worthy Writer , it will no ways profit the Person : But the Word preached did not profit them , not being mix'd with Faith in them that heard it . Meat nourishes not without Concoction ; so unless the Soul receives and digests the Word through Faith , so that the Word and the Heart are united together , all is nothing ; but a bare taste will never do this . And , 3. Like as Food when it is well digested is turned into Flesh and Blood , and Spirits ; so where a Person feeds on the Word by Faith , or eats and digests it , it is turned into a Principle of Life and spiritual Strength : As some Men who have for want of Food been brought so low and faint , that they were ready to die away ; but by feeding on good Food , and digesting it , soon perceive a renewing of their Strength , Life and Vigour seems to return to them again ; so by feeding on the Word , the Strength of the Soul abides , it communicates abiding Strength , Faith and Experience ; and 't is hereby the Soul grows Day by Day , and his Love to God is increased , and by the Power of it he walks with God in Holiness and Lowliness of Mind , and brings forth all the Fruits of the Spirit , like as the Ground bringeth forth , by the Showers of Heaven , Herbs meet for him by whom it is dressed . 4. These are delighted and cheared by the Word , as in a Banquet of Wine , and get great Power over their Corruptions : But such a tasting and eating as this , and such blessed Effects of the Word on the Soul did the Persons never attain unto , who are said in our Text to have tasted the good Word of God , &c. Evident it is , that the Apostle clearly notes concerning the Persons in my Text , that whatsoever taste they might have of the Doctrine of the Gospel , called the Heavenly Gift , or of the good Word of God , yet they were fruitless Souls , even like the Earth that the Rain falls upon , and yet brings forth Briars and Thorns ; See ver . 7 , 8. APPLICATION . 1. Learn from hence the deplorable Condition of all such who satisfy themselves with the meer Notion of Truth and empty Speculations about it , without getting so much as such a taste of the goodness of the Word , which may be had by those who are not savingly renewed . How many thousands are there at this Day , that do not desire so much as a taste of heavenly Things , their Hearts are so filled and glutted with the things of this World , nay , with their abominable and filthy Lusts . 2. But for the Lord's Sake take heed you rest not satisfied with a bare taste of heavenly Things , or with some seeming relish thereof : Such indeed may not be far from the Kingdom of Heaven : But alas , alas , if they go no further , they will never come there ; and if they totally fall away , their State will be worse in the end than it was at the beginning ; nay , far worse than their Condition who never were enlightned at all , but remain under the Power of natural Blindness , &c. 3. You that are Professors , may also , from what hath been briefly hinted , perceive whether you have had a right taste of God , and of his good Word , or not : Whether you have received Christ , and do live upon the Bread of Life , or not : Or whether you have by Faith applied the Word , and by Meditation digested it , or not . 4. Hath the Word changed your Hearts ? Have you got Power over your Corruptions and Temptations thereby ? Doth nothing satisfy your Souls short of God and Jesus Christ ; and it is as well a Likeness to him as an Interest in him ? Will not the Word and Ordinances quiet you , unless you meet with Christ in them ? 5. This may be for a use of Terror to such who rest satisfied with the common Operations of the Word and Spirit of God ; they may go far , yet fall away , nay so fall , as it may be impossible for them ever to be renewed by Repentance . But , 5 thly . I shall now come to the fifth and last Thing or Attainment mentioned in our Text concerning these Professors who are in danger of Final Apostacy , And of the Powers of the World to come : They have not only tasted of the good Word of God , but also of the Powers of the World to come . Two things I shall propound to do here . 1. Shew you what is meant by the World to come . 2. Shew what a kind of taste these Persons may be said to have of it . 1. Some by the World to come assert , is only meant , the Gospel-Church-State , or Spiritual Kingdom of the Messiah , which begun in the Apostles Days : Nay , I find Reverend Dr. Owen is much of this Perswasion , as you may see in his Exposition of the first Chapter to the Hebrews ; " By the World to come , saith he , the Apostle in this Epistle intends the Days of the Messiah , that being the usual Name of it in the Church at that time , as the New World which God had promised to create , whereof these Powers , by Signs , Wonders , and mighty Works were then wrought by the Holy Ghost , according as it was foretold by the Prophets that they should be so , Joel 2. Acts 2. These the Persons spoken of , are supposed to have tasted ; either they had been wrought in and by themselves , or by others in their sight , whereby they had experience of the glorious and powerful working of the Holy Ghost in the Confirmation of the Gospel . Yea , ( saith he ) I do judg that they themselves , in their own Persons , were partakers of these Powers in the Gift of Tongues , and other miraculous Operations , which was the highest Aggravation possible of their Apostacy . " I will not deny this to be intended by the Powers of the World to come : But this Exposition seems too much to interfere with the second and third Attainment mentioned of these Persons : and if this be granted to be intended hereby , yet it must be carried also further , I mean , to the after-State of Christ's Kingdom ; for the Kingdom that is now expected , and the latter-day-Glory , we all allow to be the Kingdom of the Messiah : Nor can any doubt of a World yet to come , or glorious visible Kingdom of Jesus Christ to be set up in the last Days ; the Holy Ghost positively affirming , That the Kingdoms of this World shall become the Kingdoms of our Lord , and of his Christ ; And that when the seventh Angel soundeth his Trumpet , and not till then , which brings in the third and last Wo upon the Antichristian State and Kingdom . Yet I question not but that the beginning of the Kingdom of the Messiah was in the Apostles Days , and did commence from the Resurrection of our Lord Jesus Christ , being ushered in and established with the miraculous Gifts and Operations of the Holy Spirit : Which wonderful Appearance of God's Power , doth no doubt appertain to the Kingdom of Christ as such : And at the pouring forth of the latter Rain , we may expect as great , nay a greater miraculous working-Power , than ever accompanied it to this Day ; because the Glory of the latter House shall exceed the Glory of the former . And there seems to me to be the like Parity of Reason for those miraculous Operations in the last Days , in order to the spreading the Gospel over all the World , and the establishment of Christ's more visible Kingdom , as there was at first ; the Appearance of Christ will be with Power and great Glory . 2. Therefore let it be considered , and not doubted of , but that there is yet a World to come , and another kind of World than this World is , and a more glorious Kingdom of Christ than at present we behold : That the World to come will consist of a new Heaven , and a new Earth , which we look for , as the Apostle Peter observes , is evident according to God's Promise , this present World , yea , these Old Heavens and Old Earth shall pass away and be dissolved : Nevertheless we , according to his Promise , look for a New Heaven and New Earth , wherein dwelleth Righteousness . It was not then come , but expected to be revealed in the last Days . 3. It will be a World between this and the ultimate Glory in the Kingdom of the Father , I mean , when Christ shall give up his Kingdom to the Father , that God may be all in all ; that is , Christ will yield up his Rule and Government as Mediator : for his Mediatorial Kingdom shall cease , and the Kingdom and Glory of God , i. e. Father , Son , and Holy Ghost , shall only be magnified ; Christ shall then , as Mediator , no longer sit and rule upon his Throne , his Work will be done , and the Date of his Commission be expired . 4. Let it also be considered , that the World to come in the Glory of it , shall not be revealed until this present World passes away , is burnt up and dissolved , and therefore cannot be expected until the Resurrection of the Just ; For Man lies down and rises not till the Heavens be no more . This the Holy Ghost clearly shewed also to John , And I saw a new Heaven , and a new Earth ; for the first Heaven , and the first Earth were passed , and there was no more Sea. And that the World to come shall begin in its greatest Glory at the Resurrection , doth appear by our Saviour's own words ; But they which shall be worthy to obtain that World to come , and the Resurrection from the Dead , neither marry , nor are given in Marriage : Neither can they die any more ; for they are equal unto the Angels , and are the Children of the Resurrection . It appears , the World to come , or Kingdom of the Messiah in its greatest Glory , and the Resurrection , commence together , or at one and the same time . And this is further confirmed , because in one Place it is said , that those who follow Christ , and suffer for him , shall be rewarded at the Resurrection of the Just , as Luke 14. 14. And in another Place it is said , in the World to come , as Luke 18. 30. So much shall serve to shew you what is meant by the World to come ; but before I speak to that Taste of the Powers of the World to come , which the Persons spoken of in our Text are said to have , let me add a word or two as touching the Nature and Glory of the World to come , though we have as yet but only some dark glimpse of it . But to proceed : 1. It shall be a World , not under the Curse of Man's Sin as this World is : The Earth is under the Curse , Briars and Thorns are the Fruit of the Curse , and all Creatures groan under the Curse the Sin of Mankind hath brought upon them : But when the new World comes in , there shall be no more Curse ; instead of the Thorn shall come up the Fig-tree , and instead of the Briar shall come up the Myrtle-tree . The Creature groans under the Curse , But it shall be delivered from the Bondage of Corruption , into the glorious Liberty of the Children of God. Envy shall depart from the Creatures , they shall not tear and devour one another in the World to come , as they do in this World ; see Isa . 11. 6 , 7 , 8 , 9. It is in the World to come that all things shall be restored to that glorious State signified by the Restitution of all things ; Whom the Heavens must receive until the Times of the Restitution of all things , which God hath spoken by the Mouth of all his Holy Prophets since the World began . That which all the Prophets have spoken of and expected , shall certainly come or be fulfilled . 2. The World to come shall be a World without Sin , a Holy World , a Righteous World : this present World is a wicked World , an ungodly World ; but all the Inhabitants of that World to come shall be Holy , they shall be all filled with Righteousness : Hence it is Peter saith , We , according to his Promise , look for a new Heaven and a new Earth , wherein dwelleth Righteousness . 3. The Government of that new World shall be alone in the Hands of the Saints , no wicked Man shall be in any Place of Power there ; no corrupt Judges , nor Justices , Righteousness shall then bear Rule : The People also shall be all Righteous , they shall inherit the Land for ever , the Branch of my planting , the Work of my Hands , that I may be glorified . — The Kingdom and Dominion , and greatness of the Kingdom under the whole Heaven , shall be given to the People of the Saints of the most High. Whether they shall have the Kingdom before Christ comes , or not , I cannot determine , ( though I suppose part of this Prophecy will be fulfilled before then ) but besure then they shall have all Kingdoms under the whole Heavens , and the Glory and Greatness of them for ever . 4. The World to come shall be a World without Sorrow , and that is because it shall be a World without Sin ; whilst Sin remains , Sorrow will remain , but then no more Pain nor Misery shall any of God's Children indure for ever : And God shall wipe all Tears from all Faces , and there shall be no more Death , neither Sorrow nor crying , neither shall there be any more Pain , for the former things are passed away . The Inhabitant of that City shall not say , I am sick . 5. There shall be no Devil to perplex , to tempt , nor to disturb God's People , Satan shall be bound ; though others think that shall be before this World begins in the greatest Glory of it . 6. It shall be a World of great and wonderful Light ; which may be taken , as I conceive , both literally and mystically : The Sun shall no more be thy Light by Day , neither for Brightness shall the Moon give Light by Night ; but the Lord shall be unto thee an Everlasting Light , and thy God thy Glory . Compare it with Revelation 22. 4 , 5. And there shall be no Night there , and they need no Candle , neither Light of the Sun , for the Lord God giveth them Light , and they shall reign for ever and ever . God will never withdraw himself from his People , nor hide his Face in that World , as oft-times he doth in this . 7. It shall be a joyful World , nothing but Joy and Singing in that World ; those who will not sing now , if Godly , shall sing then : Behold my Servants shall sing for Joy of Heart ; but ye shall howl for Vexation of Spirit . The World to come will be a sad and woful World to the Ungodly , for there is a World to come for them , I mean , Eternal Misery in Hell : But Believers shall sing in the Heights of Sion , and flow together in the Goodness of the Lord. In the Heights of Sion , or in the Time of the greatest Glory of the Kingdom of the Messiah : Moreover it is said , They shall rejoice even with joy and singing . 8. They that dwell in the World to come , shall have good and blessed Company , glorious Company , Christ's Company , and the Company of all his Saints : They shall sit down with Abraham , Isaac and Jacob , in the Kingdom of God. Behold , the Tabernacle of God is with Men , and he will dwell with them . He shall come then in the Clouds with Power and great Glory , and we shall be taken up to meet the Lord in the Air , and so shall we ever be with the Lord. To meet him in the Air , he does not meet us , we shall not be going up to Heaven , as soon as raised ; no , no , but Christ will come down to us , to dwell and reign with his Saints on Earth when that World begins : Blessed are the Meek , for they shall inherit the Earth . He hath made us Kings and Priests , and we shall reign on the Earth . All the Godly are under this Promise , therefore it must refer to the World to come , and not be fulfilled till the Day of the Resurrection . 9. It will be a World of great Riches , Wealth and Glory ; the chief City in that World , the Walls of it shall be Jaspar , and the City was of pure Gold. Though this City may be a Figure of the Church , yet no doubt there is more intended , it is that City Abraham , Isaac and Jacob sought for , that had Foundations ; every Saint in that World shall have a Kingdom , and a Crown of Glory : though it be all but one Kingdom , yet it shall be as if every one only possessed it himself ; Henceforth there is laid up for me a Crown of Righteousness , which God the Righteous Judg will give to me in that Day , and not only to me , but to all them also that love his appearance . Some Saints have hardly enough Bread to eat in this World , that shall have a Crown , a Kingdom in the World to come . Hearken my beloved Brethren ; Hath not God chosen the Poor of this World , rich in Faith and Heirs of the Kingdom , which he hath promised to them that love him ? They shall sit upon Thrones ; Know ye not that the Saints shall judg the World ? Even such poor Saints that this World disdains and do contemn . 10. This World will have an End , and the Time is near ; and the other World will begin in the Glory of it . The World to come , Brethren , that shall never end , it is an Eternal World ; tho the administration of it as in the Hands of Christ as Mediator , shall cease and have an End , yet the Kingdom and Glory of the World to come shall never have an End : the Riches of it , the Glory of it , and the Joys of it , shall abide for ever ; it is a Kingdom , and a Crown that fadeth not away . Lastly , It will be a peaceable World ; Wars will cease , Jerusalem shall be a quiet Habitation : Nation shall not rise up against Nation , nor learn War any more in that World. I should now come to speak to the second Thing , namely , to shew what a taste it is that the Persons in our Text had or may have of the Powers of the World to come ; but I shall make a little use of this first . APPLICATION . 1. By way of Reprehension : Brethren , what Fools be they who value this World above the World come ? These are like the vain French-Man , who said , he would not part with his part in Paris for a pure in Paradise : Alas , he knew not what a Place Paradise is . O the Vanity of Mens Minds , how blind and deceived are poor Mortals ! 2. This shews , and clearly may demonstrate , that God's People are Men and Women of greatest Wisdom , they are not satisfied with corruptible Things ; it is God and his Eternal Riches , Kingdom and Glory their Eyes are set upon : they are Rich it appears in Reversion , though they have but little now in Possession ; they love Riches , though not the Riches of this World ; they shall have one day rich and immortal Robes , Robes beyond those of beaten Gold : At thy right Hand did stand the Queen in Gold of Ophir . It is not a few little Houses , no nor earthly Palaces ; 't is not Bags of Gold and Silver that can satisfy them ; no , no , it is nothing less than a whole Kingdom and Crown of Glory in the other World ; of which they are joint Heirs with Christ : They shall inherit all things , all Riches and Happiness . 1. Riches that inrich the Soul , ay and the Body too : the Bodies of the Saints shall be inriched in the World to come ; our vile Body shall be changed and made like Christ's Glorious Body . 2. They shall have true Riches ; the Riches of this World are faise Riches , deceitful Riches , counterfeit Riches , shadowy Riches ; they are but a Figure or a Shadow of the Riches of the World to come . 3. They have right to incorruptible Riches ; not like the Worldings Riches that canker and corrupt , and the Rust of which will rise up as Witness against them at the last Day . 4. They are certain and and abiding Riches ; the Riches of this World are uncertain Riches , they are but for a Moment , and are gone : Charge them that are in this World , ( saith the Apostle ) that they be not high minded , nor trust in uncertain Riches , but in the living God. O how poor and miserable are some Men who are rich in this World ! 5. The Riches of the World to come , are Soul-satisfying Riches : Gold and Silver satisfy not , but Believers shall see God in the other World , have a glorious Vision of God ; they shall be like him , for they shall see him as he is . Nothing but a Possession of God , and a Likeness unto him , will satisfy a gracious Soul : I shall be satisfied , saith David , when I awake in thy Likeness : I shall not be fully satisfied until then , ( as if he should say ) but then I shall be satisfied to the full indeed . What is there more for a Man to desire than God ? They that have God for their Portion , may say with Jacob , that they have all . 6. The Riches of the other World are had without Care , without Perplexity : Alas , Cares and Snares attend the Riches of this World ; there is Pains in getting them , and Cares in keeping them , and Fears of losing them , and these things eat out the sweetness that seems to be in them : but as there will be no Cares in keeping of the Riches of the World to come , so there will be no fear of losing them . 7. The Riches of the World to come will be the Perfection of Riches . No Man can be perfectly rich here ; tho he hath some Riches , yet he hath not all Riches ; and though he be rich in some things , yet he is not rich in all things ; and though he be rich externally , and for a time rich , yet he may be spiritually poor : But they that attain to the Riches of the World to come , are every ways rich , perfectly rich , rich in the Body , and rich in the Soul ; they are such Riches that Christ and the Angels do possess . Secondly , The Honours of the World to come will be great , far surpassing all the Honours of this present evil World. 1. 'T is no small Honour to be the Sons of God ; now are we the Sons of God : This is a Privilege that appertains to the present Spiritual Kingdom of Christ ; but it doth not appear what we shall be ; that is the Time of the manifestation of the Sons of God : then Christ will honour his Saints , and God will honour them : If any Man serves me , him , saith our Saviour , will my Father honour . 2. Will it not be an Honour to be crowned with a Crown of Glory ? Glory , Honour and Immortality is the Portion of all who by well-doing seek it . 3. Will it not be a great Honour to judg the World , yea , to judg the fallen Angels ? 4. Will it not be an high Honour to be the Lamb 's glorious Bride , to be the Spouse of the Prince of the Kings of the Earth , to have the Attendance of the Holy Angels , and to have the Wicked to bow down to your very Feet and lick up the Dust ? 5. Will it not be a great Honour to sit with Christ on the Throne ? Besides , it will be Eternal or Everlasting Honour , it will abide for ever . Thirdly , The Pleasures of the World to come will be transcendent Pleasures , far surpassing all the vain and carnal Pleasures of this present World. 1. I once told you when I was speaking of Eternal Joys , that the Pleasures of the World to come will not only delight the Soul , but the Body too ; though not carnal sensual Pleasures , yet the glorified Bodies of the Saints shall be filled with Delight and Pleasure , as well as their Spirits , you may be sure , and that in a wonderful manner . 2. The Joys of the World to come will be the Fulness of Joy and Delights : Thou shalt make them drink of the Rivers of thy Pleasures . Rivers of Pleasures denote fulness , Pleasures to full satisfaction : all the Pleasures of this present World are but a Shadow of the Pleasures of Heaven , and of the World to come ; and though these satisfy not , yet those will satisfy the Soul. 3. They are Pleasures for evermore ; we shall swim in Pleasures in that World. Thou wilt shew me the Way of Life ; in thy Presence is fulness of Joy , and at thy right Hand are Pleasures for ever more . 4. The Joys and Pleasures of the World to come will be so sweet , that , as Mr. Caryl saith , a whole Eternity will seem to be but as a Moment . 5. They will be Pleasures without Pain , without a Sting : O what a Sting have some Men found to be in , or to attend their carnal Pleasures ! Here are Sorrows cleaving to Men as well as Joy ; Pain and Misery , as well as Delights and Pleasure : but in the World to come there will be all Sweet , and no Bitter ; all Pleasure , and no Pain ; all Joy , and no Sorrow . 6. Is God able , think you , to delight , to rejoice , and to fill the Souls of his Saints with Joy and Pleasure ? Be sure then he will do it : God's Love is such , so infinite , so inconceivable to his Children , that he will fill them with the fullest Joys imaginable : Will not earthly Parents make the Lives of their Children as sweet and happy as they can ? They are called Joys unspeakable and full of Glory : All the lawful Pleasures of this World are , Brethren , but a Figure or Shadow of them : The Eye hath not seen , nor Ear heard , neither hath it entred into the Heart of Man to conceive the things that God hath prepared for those that love him . The Eye hath seen much , and the Ear hath heard of more than the Eye ever saw , and the Heart conceives of more than ever the Ear heard ; but the Heart cannot conceive how sweet the Joys of Christ's Kingdom will be , or comprehend how transcendent the Joys of Heaven are . 7. The Pleasures of the World to come , are the Effects of God's infinite Love and Goodness , according to the Perfection thereof : And as none know the Power of God's Anger and Wrath in Hell , that is let out against ungodly Sinners that hate him ; so none know the Power of his Infinite Love , Grace and Goodness , let out in Heaven to delight and ravish the Hearts of all them that love and serve him . 8. The Pleasures of the World to come never will cease indeed , no shorter a Time than an endless Eternity can serve to let out the infinite Goodness of the Eternal Deity , and those varieties of Joys and Delights that flow and will flow like Rivers from him : as none can imagine what the Nature of that personal Communion which the Saints shall have with Christ will be , so also they will be Eternal ; Eternal Joys , saith one , are the longest , and yet the shortest . Longest in respect of Duration , yet the shortest in respect of Apprehension . An Eternity of Joy will seem to us no more tedious than one Minute or small Moment , ' twis be so full of Joy and Pleasure : 't is such Satisfaction that breed no wearisomness , it doth not ●loy nor glut the Soul ; we living at the Fountain-head of Joy and Comfort , in immediate Communion with Christ , our Delights will renew as much as continue . They are certainly blind or unthinking Persons that do not see how the Deity or Holy God delights in Varieties ; it may easily be discerned , by beholding the different Varieties of Creatures , Faces , Colours , or varieties of things to delight all our Senses here in this World. O no doubt , the Joys and Varieties of the World to come , will be Wonderful , and take up a whole Eternity for God to let out ; Joys will be as it were every day fresh , and renewed upon us . From hence saith a beloved Writer , fresh Appetite , and fulness of Satisfaction , are perpetually interchangeable , the Joys are so many , the Years seem so few . Eternity of Joys makes Eternity but as a Moment , as eternal Pain and Torment makes every Moment seem an Eternity . These things being so , O who would not desire an Interest in Christ ! O happy , happy Believer , what a Choice hast thou made ! Exhortation . Sinner , what sayst thou ? come seek a Portion , a Part in the World to come : you are very busy to get a Part or Portion in this present evil World ; Alas , alas , what good can all these thing do you , and how long can you keep them ? Come be perswaded to seek this better Country ; Christ hath redeemed us from this present evil World , and hath purchased for us another World , even this World to come ; Will you seek it ? You may have a share and part in the World to come . Quest . You will say , which Way , or how may we get a part in it ? Answ . I answer , You must marry the Prince and Heir of that World , and so you shall have a Portion in it , and a true Title to it ; you must by Faith espouse Jesus Christ , there is no other way to have an Interest in the World to come . Sinners , you may gain the World to come , and save your Souls ; but whilst you seek to gain this present evil World , you may lose your Souls : What will it profit a Man to gain the whole World , and lose his own Soul ? Also you may have an Assurance of the World to come : O strive to make it your own peculiar Inheritance , take hold of the Foretop of Time. Now I may say Time is , hereafter it may be said Time was ; and then Time is past and lost for ever . Remember that in this World , while you are here , the World to come in the Glory of it , will be got or lost for ever ; if you obtain Grace , you shall have Glory ; but if you have no Grace in this World , no Glory you are like to have in the World to come . Lastly , Remember this World is near at an End , 't is ready to pass away ; and the World to come in the Glory of it is just about to begin , it is not far off : He that testifieth these things , saith , Surely I come quickly . Amen . Even so come Lord Jesus . HEB. VI. 4 , 5. And of the Powers of the World to come . THE last time I spoke of the World to come , and of the Powers of it ; especially of the Powers , Glory , and Pleasures of the World to come , respecting the State of the Saints therein . I shall now proceed to shew you , what a kind of taste of the Powers of the World to come , the Persons mentioned in our Text may be said to have , which is the next thing propounded to be done under this Head. Secondly , The Persons here meant , I have proved are not true and sincere Believers , though such who come very near unto such , being almost Christians . Now the last Qualification or Attainment they are said to arrive unto , is this , Of tasting of the Powers of the World to come . First , I shall shew you what may be meant by the Powers of the World to come . Secondly , Shew what a kind of taste they may have of those Powers , &c. 1. By the Powers of the World to come , ( of which they are said to have a taste ) I understand are meant the Glorious Effects of God's mighty Power , that was and shall be further exerted in bringing in the Kingdom of the Messiah , first in those miraculous Operations which ( being to assure us of the certainty of the new World ) were wrought before these Mens Eyes . 2. The Powers of the World to come , do doubtless consist also in the dissolving of this present World , and all the States and Kingdoms of the Earth . Thou hast of old laid the Foundation of the Earth ; and though the Heavens are the Work of thy Hands , they shall perish , but thou shalt endure , yea all of them shall wax old like a Garment ; as a Vesture shalt thou change them , and they shall be changed : compared with 2 Pet. 3. 10 , 11 , 12 , 13. The mighty Power of God shall be put forth in dissolving this old World. 3. And not only so , but also that God by his Almighty Power will bring in and establish the Kingdom of the Messiah in the Glory of it ; for as the dissolving of the old World appertains to the Power of the great God , so doth also his bringing in , according to his mighty Power , the new Heavens and the new Earth : The Heavens shall pass away with a great Noise , and the Elements shall melt with fervent Heat ; and the Earth and the Things therein shall be burned up . And all this is but to make way for the World to come , or for the new Heavens and new Earth , wherein dwelleth Righteousness . 4. The Resurrection of the Dead also appertains to the Powers of the World to come , and in it lies no small part of God's mighty Power neither ; Who shall change our vile Body , that it may fashioned like unto his own glorious Body , according to the working whereby he is able even to subdue all things to himself . 5. The Power of the last Judgment and definitive Sentence , together with the eternal Punishment of wicked Men and Devils , may also be here intended ; Who shall be punished with everlasting Destruction from the Presence of the Lord , and the Glory of his Power . 6. Moreover , the exerting of God's mighty Power , the Power of his Grace , Divine Love and Goodness in his glorifying of the Saints , may be meant also here by the Powers of the World to come ; When he shall come to be glorified in his Saints , and admired in all them that believe . For as the letting out of the Power of his Wrath and Vengeance in the World to come upon the Wicked , as was hinted before , may hereby be comprehended , so likewise the letting out of the Power of his Love and Goodness on the Godly . Secondly , I shall shew you now what a kind of taste the Persons in our Text may be said to have had of the Powers of the World to come . 1. They had , or might have , a taste of the Truth and Certainty of the World to come , which they clearly saw confirmed by those miraculous Operations in the extraordinary Gifts of the Spirit , and wonderful Works that were wrought by the Apostles , nay which perhaps some of them had Power to do themselves ; for many shall say at the last Day , Have we not prophesied in thy Name ? and in thy Name cast out Devils ? and in thy Name done many wonderful Works ? To whom Christ will say , I profess I never knew you ; depart from me ye that work Iniquity . No doubt but as Saul and Balaam prophesied , so Judas might as well as the other Apostles cast out Devils , and do other wonderful Works . 2. And as by those miraculous Operations they might have a taste of the Powers of Christ's Kingdom as it began then , so this might cause them stedfastly to believe the Truth of the Powers of the World to come , in the future State and Glory thereof : Many Persons do not firmly believe this , and therefore regard not how they live here in this present World , but say , let us eat and drink , for to Morrow we shall die . So also in another Place by the same Prophet it is said , Come , say they , I will fetch Wine , and we will fill our selves with strong Drink , and to Morrow shall be as this Day , and much more abundant . These ungodly Wretches fear nothing of those Judgments that are come , but lay their Hearts loose upon the Neck of their Lusts : But the enlightned Persons in our Text did believe , or give stedfast Credit to the Truth of that future State , both of the Resurrection and Judgment-Day , even of that Day of Reckoning , when Sinners shall be punished for all their abominable Wickedness ; they believed God's Word , and the Revelation thereof , touching what will come upon the Ungodly in the World to come , and so are said to taste of the Powers of it : and this Persons may do and yet perish . 3. They might not only have a taste of the World to come , by a common Faith , or by giving stedfast Credence to the Truth and Certainty of it , but might also be under great Convictions of the Evil of Sin , knowing that all the Sweet thereof will be turned into Bitter , and that Sin in the World to come will be punished , and the Sinner condemned to Everlasting Burning , and that God will reward every Man according to his Deeds ; and might know also , that some shall find greater Condemnation , or a hotter Hell than others , more intolerable Pain in that Day . As , ( 1. ) All such who draw others into Sin , whether it be Drunkenness , Pride , Theft , Uncleanness , &c. ( 2. ) All such who sin after strong Convictions and great Illuminations , or that sin against Light and Knowledg . ( 3. ) Such who have been often reproved , and yet live in their wicked Practices , and harden their Hearts ; let Ministers and godly Parents say what they will , they regard it not . ( 4. ) Such who have greater Means of Grace than others , or who live under an awakening and powerful Ministry , and yet go on in their Sins , in Pride , Swearing , Drunkenness , Uncleanness , &c. ( 5. ) Such who sin under Judgments , or when God's Hand is lifted up , and his Wrath poured out upon Men for their Abominations , and greater Wrath denounced and ready to break forth . ( 6. ) Such who sin boldly , impudently , in the Face of the Sun ; Shew their Sin as Sodom , and hide it not . ( 7. ) Such who expose the Holy Name of God which they profess , to Reproach , and harden the wicked World in their Sins , and open the Mouths of many to blaspheme God , and speak evil of his Ways and People . ( 8. ) Such who delight in Sin , or take pleasure in their Wickedness ; do boast and glory in that which is their shame . ( 9. ) Such who despise and contemn Jesus Christ and his Ministers in their Hearts , and wilfully cast off all Counsel . ( 10. ) All th●se who abuse God's Patience , Goodness , and Long-suffering ; and make that an encouragement to them to continue in their evil Ways , which should lead them to Repentance ; and may be , hate , reproach and persecute the People of God ; nay , and are guilty of Blood , crucifying Christ afresh in his Members . Now I say they might be convinced of all these , and many more great Aggravations of Sin ; and yet after such a taste , fall away themselves , and become as bad as the worst of them I have mentioned . 4. They might have a taste of the terrifying Powers of the World to come ; even such a taste as Felix had , who trembled when he heard Paul preach of Hell , Wrath , or of Judgment to come . This I find our late Annotators intimate to be meant hereby : " Some of them ( say they ) were affected with the powerful Doctrines of the Gospel concerning the Final Judgment , as their Natural Conscience was wrought on by the Spirit in the Word ; they felt it as if it were begun in them , the Sparkles of God's Wrath having set their Consciences in a light Flame for their Sins . " This is a tasting of the Powers of the World to come with a Witness . 5. They may taste of the constraining Powers of the World to come ; so that their Consciences might curb them , and put a Bridle on their Lusts , so that they might not run into Sin as others do : the fear and dread of another World keeps them in awe , and restrains them for a time from committing any open or secret Acts of Wickedness ; and by the Power of this constraining Grace they might , as you have heard , reform their Lives as to become other Men and Women . 6. Moreover , as the Powers of the World to come may refer to the Everlasting Joy and Comfort of the Saints , they might also have some seeming taste of the sweetness thereof , I mean , they might have a sight and sense of that happy State the Righteous shall be in in the World to come ; and they finding Christ to be a Redeemer , and that he came to save Sinners from Wrath , and to purchase Everlasting Blessedness , may have some hope of Interest in that Redemption from Wrath , and of being made happy eternally in the World to come : they might promise to themselves a part in the first Resurrection , and their Hopes herein might be as a sweet taste of the Joys and Consolations of that Day . Mr. David Dickson speaking of this Passage , saith , They may taste of the Powers of the World to come , that is , saith he , in contemplation of the Blessedness promised to the Saints in Heaven ; and have a natural desire of it , as Balaam desired to die the Death of the Righteous . Thus many of the Jews rejoiced in John's Doctrine : He was a burning and shining Light ; and ye were willing for a season to rejoice in his Light : It was but a taste of Joy , it did not continue , it was but for a Season . 1. It is but a Taste or Savour that arises from an enlightned Conscience , not from a renewed Heart . 2. It is not a taste that makes them out of love with this World , or to be weary of it , or to die to it : though they seem taken with the Thoughts of the World to come , yet they value this World , no doubt , too highly ; 't is this World that is in their Hearts . 3. It is not a taste of the World to come that changes them into a meet and sit State to be partakers of the Glory and Blessedness of it , as the Saints are said to be giving Thanks unto the Father , which hath made us meet to be Partakers of the Inheritance of the Saints in Light. 'T is not a bare taste can do this , no , nothing but a thorow change of Nature , or a spiritual receiving and feeding by Faith on Jesus Christ . 4. It was not such a tasting of the Powers of the World to come that made them long for it , and to seek it with the full bent of their Wills , and urgency of their Affections , and to contemn all the Riches , Honours and Pleasures of this present evil World for it ; as Moses and all the Holy Patriarchs did : For they that saw such things , declare plainly they seek a Countrey ; and confessed they were Strangers and Pilgrims on the Earth . 5. It was a tasting not a feeding on Jesus Christ , and a digesting of his Word ; they come not to experience the Powers of the World to come were begun in them , setting them against Sin , Satan , and this World. 6. And lastly , It was a tasting , but no saving Relish , no Soulcraving after a true Interest in the Glory of the World to come ; they did not find the Power of the Resurrection and last Judgment in themselves : And that tasting that doth not secure the Soul against a total and final Apostacy , as Union with Christ doth , is not to be valued or accounted of . APPLICATION . 1. I told you , Brethren , at first , that touching these Persons Attainments , here is nothing spoken of Union with Christ , of the Faith of God's Elect , of Regeneration , Love to God and to his People , nothing of Adoption , Justification nor Sanctification , and so nothing that is pecusiar to a true Christian , nothing of those things that accompany Salvation . 2. It appears they are like the Ground , that oft receives the Rain that falls upon it , and yet bears or brings forth Briars and Thorns , therefore they are nigh unto cursing , whose End is to be burned ; and this the Apostle hints of them in Vers . 7 , 8. 3. This informs us that Men may go a great way in a visible Profession of the Gospel , by common Influences of the Spirit , and Light improved by natural Powers , and yet be in the Gall of Bitterness and Bond of Iniquity . 4. O bless God for the least degree of saving Grace : Have you love to God , to his poor Saints ? Do you minister unto them for Christ's Sake ? then have you obtained to a higher degree of Attainment than those ever had , and no cause to fear your spiritual State and Condition . Thus I have passed through the second thing I first propounded to speak unto , namely , What those Attainments are that are spoken of the Persons in our Text. I shall now come to the last thing , to shew you what is spoken of them . Thirdly , What is spoken of these Persons , consists of two Parts . 1. That they may fall away . 2. That it is upon their so falling away , impossible for them to be renewed by Repentance . It is the last of these I purpose to speak of , viz That it is impossible to renew them again unto Repentance ; either to such a Repentance they once had , or to true , saving , and Evangelical Repentance : The Reason is by the Holy Ghost added ; Seeing they crucify to themselves the Son of God afresh , and put him to open shame . 1. It is not doubtless impossible , in respect of God's Absolute Power , had he not limited himself by an unchangeable Decree : But if he hath determined to deny Grace , and all saving Influences of his Spirit , to these Apostates , that makes it impossible for them ever to be renewed ; which shews us that the Power to change the Heart is not in the Creature , it is God's Work on the Soul , 't is he that stamps his own Image upon us ; and if he withdraws the Influences of his Holy Spirit from Men , or refuses to give Grace to them , in order to bring them to Repentance , and to believe in Christ , they must perish . Now God will not afford these Persons that so fall away , the Assistance of his Spirit , in order to the working the great Work of Faith in them ; therefore it is impossible for them to be renewed . " He saith not ( saith one ) it is impossible they should be saved , but that it is impossible they should be renewed unto Repentance ; these Apostates Salvation is impossible , because their Repentance is impossible . " He that never repenteth , can never be saved ; for he that repenteth not , shall not have Remission of Sin : and if the Holy Spirit be utterly withdrawn from Men , it is impossible they should ever be renewed to Repentance . 2. The Persons therefore here intended , do not repent , cannot repent , Repentance is hid from their Eyes ; they never endeavour after Repentance , they are left to hardness of Heart , and to final Impenitency by the Lord , as a just Judgment for their horrid Evil and cursed Apostacy : possibly they may fall under Terror and Despair , yet never desire or look after Repentance on God's Terms . Brethren , it is not impossible for the greatest Sinner in the World to be renewed , that hath not sinned against the Holy Ghost , or whom God hath not wholly given up to blindness of Mind , and to hardness of Heart : All manner of Sins and Blasphemy against the Father and the Sun , shall be forgiven unto Men ; but the Blasphemy against the Holy Ghost shall not be forgiven unto Men. And all Vnrighteousness is Sin , and there is a Sin unto Death . 3. God leaves these Persons for ever , he utterly casts them off : And wo unto them ( saith he ) when I depart : And may say unto them , and much more , as he said once unto Ephraim , Ephraim is joined unto Idols , let him alone . He commands his Ministers to let them alone , and not stri●e with them reprove not exhort them any more . He saith unto Conscience , Let them alone , check , curb , reitrain nor rebuke them any more . He saith unto his Spirit , Let them alone , move them , or excite them to perform Religious Duties no more , strive with them no more for ever ; No Doctrine , no Word , no Rod , no Affliction or Judgment shall do them good any more for ever . This Spiritual Judgment is the worst of all Judgments , and so makes it impossible for them ever to be renewed unto Repentance ; for there remains no more Sacrifice for Sin , but a certain fearful looking for of Judgment , and fiery Indignation , which shall devour the Adversaries . 4. God puts an end unto all expectation concerning them ; he looks for no more Good from them , he exercises no more Care about them , no more Labour , Pains nor Patience towards them ; God affords no more Means of Grace for their Conversion , Repentance is hid from their Eyes ; he says , Let this Ground lie barren for ever , it shall never be plowed , sowed , nor watered any more for ever : He looks for no more Fruit , he will not dress it nor dung it any more ; his Sun shall shine upon it no more , nor shall the Rain fall upon it from Heaven any more : wo unto such Souls God saith to them , as Christ said when he cursed the barren Fig-tree , Never Fruit grow on you any more . 5. God in Judgment and Wrath gives these up to a reprobate Sense , to hardness of Heart , to blindness of Mind , and to a seared Conscience ; and they become notoriously Wicked , being filled with Rage and Madness , full of Envy and Malice against God , and against Christ , and against all that fear God. 6. And usually they are left in severity to their sensual Lusts , and become notoriously Wicked and Prophane , nay rather worse than the worst of Carnal Persons that never were enlightned at all . And so he gave them up to their own Hearts Lusts , and they walked in their own Counsel : They are left , or given up unto Satan , to be led , acted and influenced by him ; and are commonly also carried away into pernicious Errors and Delusions , even to believe a Lie , that so they may be damned , because they received not the Truth in the Love of it , that they might be saved : And many times they become Persecutors of God's People , reproaching , vilifying and contemning all Religion . Quest . What a kind of Sin is the Sin against the Holy Ghost ? And what sort of Persons are they who may sin this Sin ? Answ . 1. I shall shew you , first in the Negative , what a Sin it is not ; Namely , all Sin or Sins whatsoever that any carnal Person , who to this Day abode under the Power of Natural Ignorance , and never was inlightned by any Operations of the Spirit , commits ; for such cannot commit the Sin against the Holy Ghost , it being positively said , That they are such who were once enlightned . 2. It is not every Sin which is against Light and Knowledg : for no doubt but David and Peter sinned against Knowledg , and the Light of their own Consciences , and after they had been enlightned , yet were recovered and renewed unto Repentance . 3. The Sin against the Holy Ghost , is not every Sin that is committed against the Holy Ghost ; for he that grieves the Holy Spirit , and that quencheth the Holy Spirit , sins against the Holy Spirit ; nay , all wicked Men who sit under the Preaching of the Gospel , no doubt , sin against the Spirit whilst they resist the Strivings and Motions thereof . 4. It is not any hainous and abominable Sin , as Whoredom , Perjury , Murder , no not Self-Murder ; not the murdering of the Saints of God nor putting Christ himself to Death by wicked Hands , or the murdering of the Lord of Life and Glory . Paul was guilty of the Blood of Stephen ; and many of the Jews were pardoned who might have a Hand in the barbarous Murder of the Son of God. 5. It is not every wilful and presumptuous Sin ; for multitudes of wicked ignorant Persons so sin daily , for whom there is Mercy and Pardon upon Repentance , though they have a Whore's Forehead , and refuse to be ashamed . 6. It is not every degree of Apostacy or Backsliding from God : A true Child of God may be guilty of a partial Apostacy ; for thus Israel sinned and fell from God , nay , backslid so far , as to turn to cursed Idolatry , yet God offered them Pardon : Return , backsliding Israel , saith the Lord , and I will not cause mine Anger to fall upon you ; for I am merciful , saith the Lord , &c. 7. Nay , I will not say that every malicious Sin against God's People is the Sin against the Holy Ghost , when Men hate the Saints for their Religion and Goodness ; though it be one of the highest Degrees of Wickedness , because therein their hatred against God himself is manifested : But what may not a Man do that is acted and influenced by the Devil in the Times of his Ignorance ? 8. It is not the Sin of Unbelief , though that be a damning Sin , yea [ the damning Sin ] as it is a Sin against the Remedy God hath provided , and against the highest manifestation of God's Goodness , and against the highest Testimony and Witness : yet many that thus sin , nay continue at present in and under the Power of Unbelief , may come to see their horrid Evil , and by the Grace of God may believe , and be forgiven this as well as other Sins . Lastly , I have shewed you that no true Believer can commit this Sin ; He that is born of God , cannot commit Sin , viz. he cannot sin unto Death . So much in the Negative , what Sin the Sin against the Holy Ghost is not . Secondly , I shall shew you , in the Affirmative , according to that Light I have , what Sin this Sin is , or open the Nature thereof , and what sort of Persons they are who do or may commit it . 1. The Persons that may commit the Sin against the Holy Ghost , our Text informs us , are such who have been once enlightned , and that have attained to the Knowledg of the Truth , or true way of Salvation by Jesus Christ , and have had such a kind of Taste of the Heavenly Gift , and of the good Word of God , and Powers of the World to come , more or less , of which I have shewed : they have received the Gifts and common Graces of the Spirit . 2. And also have escaped the Corruptions of the World , through the Knowledg of Jesus Christ , or attained to a great Reformation of Life in so much that they were look'd upon as Saints and eminent Christians , many of them being Professors of the Gospel , and might be great Preachers thereof : Tho it seems that others who never professed the Gospel , were and may be guilty of committing of this Sin , as those Jews no doubt were , who said , our Blessed Saviour did cast out Devils by Beelzebub the Prince of Devils . 3. It is a sinning wilfully , after a Person hath received the Knowledg of the Truth , or Gospel of Christ ; For if we sin wilfully after we have received the Knowledg of the Truth , there remains no more Sacrifice for Sin. Though every wilful sinning is not this Sin , yet every one that is guilty thereof , doth sin wilfully , and that in the highest degree . Pray note it , 't is a wilful casting off and forsaking the Truth of God , and an utter deserting the Church and People of God , nay , a wilful rejecting the Truth which they before had embraced , and tasted some sweetness in , opposing and contradicting that which the Holy Spirit testifies to their Consciences is the Truth of Christ ; therefore they wilfully reject the Motions of the Holy Ghost , nay contemn the Operations thereof . 4. And as it is a rejecting of the Motions and Operations of the Holy Spirit , after those Illuminations they had received , so also it is done maliciously , or from Spite and Malice ; And hath done Despite unto the Spirit of Grace : They wilfully desert the Assemblies of God's Church and People , and esteem the Blood of Christ ( whereby he was consecrated a Sacrifice unto God , or ( as some ) whereby they thought once they had been sanctified ) an unholy Thing , and accounting the Motions of the Holy Spirit , and his Operations , a meer Delusion of the Devil : And thus some of the Pharisees sinned . Christ healed one possessed of an unclean Spirit , a Work wrought by the Power of the Holy Ghost ; they imputed it to the Devil , saying , This Fellow casteth out Devils by the Prince of Devils . This was a wilful Sin , and done no doubt in Malice , and against the Convictions of their own Consciences : for they could not certainly but know , that he was the Son of God by the wonderful Works he did . See ver . 31 , 32. Upon this our Saviour doth intimate , that they were guilty of sinning the Sin against the Holy Ghost , that shall never be forgiven unto Men. 5. It is a treading under Foot the Son of God , contemning and vilifying him , as these Pharisies seem'd to do ; and which , as it is thought by many , Julian the Apostate was guilty of , who in difdain , when he was wounded , threw his Blood up towards Heaven , crying , Thou Galilean thou hast overcome me , or to that purpose ; he in reproach and hatred , seemed to call Christ a Galilean , would not call him by any one of his own proper Names . 6. And lastly , It doth consist in a fatal and utter renunciation of the Christian Religion , and all the Institutions , Doctrines and Principles thereof , and a turning to Judaism or Idolatry , or else to perfect Atheism , and all this , as Dr. Owen signifies , with an avowed and professed Enmity to Christ and Christianity , and therefore not without the highest Reproach and Contempt imaginable , against the Person of Christ , as well as against the Gospel , imbracing the Love of Sin , or of the Riches and Honours of this present evil World , valuing their Lusts above the Comfort of the Holy Ghost . We have , as if they should say , tasted of the Spirit , and of heavenly Things , and do disclaim him and them , and witness against him , and by that Experience we have had , do disown all that pretended Good that some boast of 〈◊〉 be in their Divine Things , and contemn that Spirit they glory in and are led by . APPLICATION . First , Take heed of those Sins that tend or lead to this unpardonable Sin. 1. Take heed of a malicious Thought against the Holy Ghost ; don't think it is the Devil that disquiets and disturbs you about Sin , Wrath and Hell ; you convicted Sinners look to it , that you charge not these Convictions you have of the Evil of your Sin upon Satan . He you may be sure will not trouble you for your Sins , but let you go on peaceably in your wicked Ways ; though when you are awakened , he may perswade you that there is no Mercy for you . Doubts and desparing Thoughts commonly rise from Satan , but not Sorrow and Grief for Sin : No , no , that is from your Conscience a it is influenced by the Holy Ghost . 2. Beware of harbouring a malicious Thought of Religion , or of praying by the Holy Spirit ; as I heard lately or a wicked Man , who hearing a Minister pray in a most excellent manner , that said , How doth the Devil help him ? or to that effect ; O this is dangerous ? 3. Take heed of blasphemous Words against the Holy Spirit : Will any dare to say , that the Devil is in God's People , that they are so resolute in their Ways , and will not conform to the National Church ? 4. Beware , you that make a Profession of Religion , and that have been enlightned , how you fall away and turn again to Folly , and to your sinful Practices ; for this is the high Way to the unpardonable Sin , or Sin unto Death ; you know not but that a partial Apostacy may end in a total one at last . 5. Above all things , look to it that you rest not on a common Work of the Spirit , without a real Work of Faith and Regeneration : Rest on nothing short of Christ , neither on Reformation , Duties , nor inherent Grace , for it is dangerous so to do . Quest . But why is it impossible for these to be renewed unto Repentance ? Answ . 1. It is because the Decree is gone out against them , God will not renew them , and none else can . 2. More directly and immediately it is , because the Holy Ghost hath utterly forsaken them , and withdrawn all his Operations from them for ever , whose work it is alone to renew and work Repentance in the Hearts of Sinners : Men cannot repent , when the Holy Spirit hath utterly left them ; no , nor have any desire to repent : think of this you that magnify the Will of Man. O Sinners , love the Holy Spirit , cherish the Motions thereof , and do not grieve him , nor resist his Motions and Operations . Secondly , By way of Consolation to Believers . 1. Here is still comfort for you that are the Children of God , born of God , you cannot sin this Sin , you cannot sin unto Death , the Seed remains in you : you mourn that you cannot repent as you would do ; your Hearts are tender , you need not fear your Condition . Do you fear to offend God , to grieve the Spirit ? O that is a blessed Sign : Do you love God , love his People ? do you minister as you have ministred to the poor Saints ? 2. O remember you are in Christ's Hand : We are perswaded better things of you , and things that accompany Salvation , though we thus speak . Quest . What things are they that accompany Salvation ? I answer . Union with Christ , Regeneration , Justification , Adoption , Sanctification , inherent Holiness and Perseverance in Grace . O see that you endeavour to make your Calling and Election sure , by adding to your Faith , Vertue ; and to Vertue , Knowledg ; and unto Knowledg , Temperance ; and to Temperance , Patience ; and to Patience , Godliness ; and to Godliness , brotherly Kindness ; and to brotherly Kindness , Charity . And if you do those things ( and these things you shall do , if you are true Believers ) you shall never fall ; For so an Entrance shall be ministred to you abundantly , into the Everlasting Kingdom of our Lord and Saviour Jesus Christ . To whom with the Father and Holy Ghost be Glory , Honour , and Praise , for ever . Amen . HYMNS of PRAISE . A New Song sing unto the Lord For mighty Wonders done , His right Hand , and his glorious Arm , Hath our Salvation won . Let all poor Sinners taste and try That thou , O Lord , art good ; Nay let them feed , Lord Christ , on thee , And wash them in thy Blood : That they with Saints with one accord , May joy with Holy Mirth , Before the Great and Glorious Lord , And shew his Praises forth . Come Sinners , come , and feed on Christ , Before that you do die ; Come to the Wedding-Dinner , come ; See here 's Variety . All Good is in the Lord ye need , Let not a Taste suffice ; But search to find where the Sweetness Of Gospel-Dainties lies . Truly enlightned Souls may sing , Who special Grace receive ; True cause of Joy to such does spring , Who savingly believe : Such Souls shall never fall away , But ever happy be ; Such shall be fed with Christ's own Lambs , And sing eternally . BReak forth and sing now , all ye Saints , Lift up God's Name on high , In sacred Songs to celebrate His Praise continually : Exalt the living God above , Your standing is most sure ; Thy Mercy , Lord , and tender Love , Will keep our Souls secure . When we do fall , Lord , we shall rise By thy own Blessed Hand ; Thou set'st our Feet upon a Rock , Where we most safely stand . With Saints of old we 'l sing therefore , And say , Spring up O Well , And send thy Waters forth for to Refresh thy Israel . The Pleasures of the World to come Let 's taste of every Day , And long when Jesus on the Throne Shall the bless'd Scepter sway . What shall we hear , what shall we see , When raptured in Bliss , When we with Blessed Jesus be , What Happiness like this ? We therefore sing the Lamb's sweet Song , And Him we will adore ; The Day is near when Saints shall be With him for ever more . The Great Salvation : OR , The Salvation of the Gospel Great and Glorious . Delivered in several SERMONS , By BENJ. KEACH . HEB. II. 3. How shall we escape if we neglect so great Salvation , which at first began to be spoken by the Lord , and was confirmed to us by them that heard him ? IN the precedent Chapter , the Apostle sets forth the Excellency , Glory and Dignity of the Person of Jesus Christ . 1. Above Moses and the Prophets , ver . 1 , 2 , 3. God who at sundry times , and in divers manners , spake in time past unto the Fathers by the Prophets ; Ver. 2. Hath in these last Days spoken to us by his Son , whom he hath appointed Heir of all Things . Ver. 3. Who being the Brightness of his Glory , and the express Image of his Person , and upholding all things by the Word of his Power , when he had by himself purged our Sins , sate down on the right Hand of the Majesty on High. 2. Above the Holy Angels : ver . 4. Being made so much better than the Angels , as he hath by Inheritance obtained a more excellent Name than they . Christ doth not only surpass Moses and the Prophets , but also all the Angels of God. 1. In respect of his being God , of the Substance of the Father , and the express Image of his Person , the Essential Glory of God shining forth in him . 2. In that he as God created , and also doth uphold the World , and all things in it , by the Word of his Power . 3. In that he hath obtained a more excellent Name than they , verse 4. 4. In that Angels are required to worship him , ver . 5 , 6. 5. In that Angels are but his Servants , ver . 7 , 14. 6. In respect of his Scepter and Kingdom , ver . 8. 7. In respect of his glorious Exaltations at the Father's right Hand , ver . 13. The Apostle having laid down these things so fully and clearly , to illustrate and confirm the great Doctrine of the Gospel ; he in the beginning of this second Chapter , proceeds to make the necessary Improvement of it : Therefore we ought to give the more earnest Heed to the Things which we have heard , lest at any Time we let them slip , ver . 1. For if the Word spoken by Angels was stedfast , &c. ( and from hence he brings the Words in our Text ) How shall we escape , if we neglect so great Salvation ? &c. The Words contain an Interrogation , which doth imply a strong and most vehement Negation ; How shall we escape if we , &c. That is , we cannot escape , or it is impossible we , or any Persons whatsoever , should escape , if we or they neglect so great Salvation . Escape what ? That is implied here , which is not expressed , namely , the Wrath of God : How shall we escape the dreadful Judgment and Indignation of God , or Eternal Damnation in Hell , if we neglect or slight , despise or reject the Means of this Salvation ? He confirms what he asserts , or aggravates the Greatness of their Sin who do neglect this Salvation , and the impossibility of such ever to escape God's Wrath. 1. From the Power and Authority of Christ , who not only wrought this Salvation out , but only first declared it , or made it known ; which first began to be spoken by the Lord. Which some think may refer to his first declaring of it from the beginning to Adam upon his Transgression , and to the Fathers under the Old Testament : But I conceive he means chiefly our Lord 's preaching this Salvation in the Days of his Flesh , when he entred first on his Ministry , as verse 1. of the first Chapter ; God hath in these last Days spoken unto us by his Son. 2. From the confirmation of it , by Signs and Wonders . I shall be very brief in speaking unto the Terms of our Text. How shall we escape , avoid , get clear of , or deliver our selves from God's Wrath and Vengeance . If we neglect , if we mind other things more than this Salvation , or seem to be indifferent in and about this great Business , like those that made light of the Invitation to the Marriage-Supper , Mat. 22. Luke 14. 16 , 17 , 18 , 19 , 20. So great Salvation , namely , the Salvation of the Gospel . Great , as it refers to God , denotes the glorious Perfections of his Nature , the Great God ; it signifies the infinite Power , Wisdom , Holiness , Mercy and Glory of his Majesty . Great , as it refers to things , may be considered as to the Nature and Quality of them , as Great Riches , Great Light ; as the Sun is called a great Light , that is , a Glorious Light , excelling all other Natural or Created Lights , or Artificial Lights . Great Peace have they that love thy Law ; that is , Glorious Peace . So , great Salvation denotes Glorious Salvation , exceeding all Temporal Salvation . So Great , this [ so ] raises the Greatness and Glory of this Salvation . God so loved the World : So , how ? Even so , that it cannot be conceived , much less expressed . So , this great Salvation is so wonderful , so amazing , so glorious , and so affecting , it calls for all to admire it , consider it , imbrace it , and by no means to slight or neglect it . From hence I shall note three Points of Doctrine . Doct. 1. That the Salvation of the Gospel is a Great and Glorious Salvation . Doct. 2. That the Means of this Salvation may be neglected . Doct. 3. That all such who do neglect this Salvation , shall not , cannot escape . I purpose to speak to all these three Propositions , and shall begin with the first , namely , That the Salvation of the Gospel is a Great and Glorious Salvation . First , I shall prove , and fully ( God assisting ) demonstrate the Truth of this Doctrine . Secondly , I shall improve it by way of Application . First , It is a Great and Glorious Salvation comparatively : or when it is compared with all other Salvations . 1. That was a Great and Glorious Salvation which God wrought for Israel at the Red Sea. But what a Salvation was that ? Who were they saved from ? It was from Pharaoh , a bloody and cruel Persecutor : but this is from Satan and all cruel Enemies of our Souls . 2. That was from the Wrath of Men ; this is from the fearful Wrath of God , which none are able to conceive of : according to thy Fear , so is thy Wrath. 3. That was a Salvation of the natural Lives of the Children of Israel ; this a Salvation of our Immortal Souls and Bodies too for ever . 4. That was a Type of this Salvation , a Shadow of it : and as far as the Substance exceeds the Shadow of a Thing , so far doth this Salvation exceed that and all other Salvations . 5. That was a Temporal Salvation , this is an Eternal Salvation . Now that Salvation at the Red Sea being one of the greatest Temporal Salvations that ever was wrought , I need not mention any other . Israel had many great Salvations wrought for them afterwards , and so have many of the Saints had great Salvations and Deliverances wrought for them in the Times of the Gospel . Nay , we in these Nations have seen and heard of great and wonderful Things which God hath wrought for us , and for our Forefathers . It was a great Salvation that was wrought in 1588 , at the Spanish Invasion , and from the Powder-Plot ; and also that in 1688 , when We , and the Protestant Interest , were brought very low , and we could not see which way Relief and Deliverance could come . But alas , what are all these Salvations to this in my Text ? Pray remember that Gospel-Salvation is Great and Glorious comparatively . But , Secondly , The Salvation of the Gospel is not only great comparatively , but also positively : not only in respect of all other Salvations , but also in regard of it self . And to demonstrate this , consider , that it is great and glorious in respect of the Time ( or rather that Eternity ) in which it was contrived and graciously promised . This Salvation , Brethren , was contrived and found out by the Wisdom of God , before the World began . Hence Christ is said to be a Lamb slain from the Foundation of the World ; that is , in the Decree , Counsel and Purpose of God : Christ was set up from Everlasting as the great and glorious Mediator and Saviour of all that should believe in him , or that were given unto him by the Father . The Lord possessed me in the beginning of his Way , before his Works of old . I was set up from Everlasting , or ever the Earth was . When there were no Depths , I was brought forth . As these Scriptures prove the Deity and Eternal Generation of the Son of God ; so also there was a Designation of him by the Father , as Mediator , to be our Saviour before all Worlds . Hence God saith of miserable Man , Deliver him from going down into the Pit , I have found a Ransom . And as it was found out before the beginning of the World , or from Eternity , so it was also as early promised to us , as the Elect in Christ , in hope of Eternal Life , which God that cannot lie promised before the World began : Compared with that in Timothy , Who hath saved and called us with an holy Calling ; not according to our Works , but according to his Purpose and Grace , which was given us in Jesus Christ before the World began . God thought of us poor Sinners , and found out this way of Salvation before we had a Being , yea even from Eternity , foreseeing us fallen in the First Adam , brought into a deplorable Condition of Wrath and Misery . Thirdly , The Salvation of the Gospel is great and glorious , in regard of that Counsel that was held before all Worlds about bringing of it in . Christ the great Saviour was delivered up according to the determinate Counsel of God , Acts 2. 23. Should all the Wise Men and Great Potentates of the Earth be called together , and sit in Council about the doing of some great and wonderful thing , which unless it was effected , all the Kingdoms and States of the Earth would sink and be dissolved , would not all say , that would be an amazing Thing , and an important Concernment ? Alas ! what is a Counsel held by all the wisest Men and greatest Potentates on Earth , of the highest Concernment here , to that Council held by the Glorious Trinity in Eternity , about bringing in of this Salvation ? O of what Moment is the Salvation of our Souls ? None but the Great God could effect it , it was the Result of Infinite Wisdom and Counsel . God seemed , Brethren , to call a Council about the first Creation of Man ; Let us make Man after our own Image , &c. But how much more of the Glory of God's Wisdom , according to his Eternal Purpose , shines forth , as the Result of that Counsel held about the Restauration of Fallen Man , than what shone forth in the first Creation of him ? And the Counsel of Peace was between them both ; that is , between the Father and the Son. Fourthly , The Salvation of the Gospel is great and glorious in respect of God's Design therein : Which more generally and comprehensibly I may open in three respects . 1 st . His own Glory in all his Attributes . 2 dly . The confounding and baffling of Satan , and the utter Destruction of his Kingdom and Hellish Design . 3 dly . The Eternal Salvation of Man ; I mean , all that believe in Jesus Christ , or are given to him by the Father . 1 st . God before all things hereby designed his own Glory , or to make all the Perfections of his Holy Nature manifest to the Creature which he had made , and to open a Way by which each of his Attributes might gloriously appear , and to vanquish that Cloud that seem'd to eclipse their shining . 1. For God's Mercy could not be extended in another Way to the Help and Relief of Mankind under Wrath and Misery , because Justice was injured , and called for the Sentence to be executed on us for our Sins . 2. And his Justice could not be executed , but his Mercy and Goodness would have been brought under Obscurity , and been vailed for ever . And had Mankind for ever been brought under the just Desert of Sin , God had , it is true , glorified his Justice ; but Mercy is as well a Property of his Blessed Nature as Justice : and had that been done , how had any of his Creatures known any thing of his Mercy and Goodness ? certainly Mercy had never been manifested at all , no more than is seen in the casting off the Fallen Angels . God to them appeared only Just , not Gracious ; but in Christ to Mankind , he appears not only Just , but also Good and Gracious . Yet the Salvation of our Souls could not consist with the Holiness and Justice of God in a way of Mercy , without a Satisfaction be made to Divine Justice . Therefore Infinite Wisdom in substituting Jesus Christ to die in our Nature and Stead , makes God's Justice a full Compensation for the Wrong and Injury we had done by our Sins and Transgressions ; and from hence it appears that Infinite Wisdom , Justice , Holiness , Power , Mercy and Goodness , &c. are discovered and magnified equally in God's bringing in this Great Salvation of the Gospel : and this was , I say , the grand Design of God herein , by which he removes and solves all those seeming Contradictions and great Difficulties that appeared in the way of our Eternal Recovery , and magnifies the entire Glory of God , that seemed to be lost by our Sin , or was before hid under Obscurity ; it is hereby fully repaired , and to the Joy of Saints and Angels is made known and magnified in Christ . And from hence it is that the Gospel is called the Wisdom of God ; and Christ is also called the Wisdom of God , and the Power of God , because in him all the Strength of God , I mean the Power and Glory of all his Attributes , are joined or united together , and shine in equal Glory in our Salvation . But more of this hereafter . 2 dly . Hereby also Satan is overthrown , and his grand Design marr'd and frustrated for ever , and his Kingdom spoiled ; our Lord Jesus having spoiled Principalities and Powers , he made a shew of them openly , triumphing over them in it : and this was done by the Death of his Cross , and by his Resurrection ; To this purpose was the Son of God manifest , that he might destroy the Works of the Devil . 3 dly . Moreover hereby God designed to make Man , even all that believe in Christ and embrace this Salvation , happy again , and blessed for ever ; nay ( as I shall shew you , before I have done with this Text , God assisting me ) even to raise him up into a higher and better State than that was in which he was at first created . Fifthly , The Salvation of the Gospel is Great and Glorious , if we consider how low Man was fallen and sunk by his Transgression , and what kind of Wrath he was laid under ; As also if we consider how helpless he was , having no Friend nor Brother that could give to God a Ransom for him ; no nor could the Angels of Heaven do it , whose Power is very great : No , no , none but Christ alone , with his Almighty Arm , could save us from the threatned Wrath and Vengeance of an angry God. Besides , this Salvation must needs be great and glorious , if we consider the seasonableness of it ; it was a timely Salvation , it was brought in just as the Hand of Justice was up , and ready to strike the fatal Stroke . Justice stood ( as it were ) with his Ax in his Hand to cut off all our Heads ; and Christ to save us , stept in and laid down ( as I may say ) his own Neck , and took the Blow : Or we may conceive that Justice stood with his Spear in his Hand , ready , as it were , to run it into our Bowels ; and Jesus Christ run in between Divine Wrath and our poor Souls , and cried out , Let thy Spear , O Justice , be thrust into my Heart , I will die for these condemned and guilty Wretches . See what Paul says , When we were yet without strength , in due time Christ died for the Vngodly . So Vers . 8. While we were yet Sinners , Christ died for us . Though I deny not but that this Text may refer to the Fulness of Time prefixed by the Almighty for Christ to come , and take our Nature upon him , and to die in our room ; and that was the due Time , or Time God had appointed : Yet Christ was as a Lamb slain from the beginning of the World , nay , before the Foundation thereof . And we may say , that as soon as our first Parents sinned , even then , and at that very Season , Jesus Christ step'd in , and yielded up himself to God as a Sacrifice for us : and had he not then been accepted , we had been lost for ever . O how refreshing , how sweet and how welcome is it to a poor condemned Criminal , when he is brought to the Place of Execution , to see the Sheriff pull out an Arrest of Execution , a Reprieve , nay , an absolute Pardon , and tell him , You have met with a Friend , the King has accepted of one that he ordained and substituted to be your Surety , and to die for you , and satisfy the Law and Justice for you ; Friend , you are acquitted . Brethren , thus it is here , Christ offered himself , and the Father accepted him in our stead to die for us , and to bear that Wrath that was due to us for our Sins ; and this he did then , even when we first sinned in Adam . So that we may say , in due time Christ died for the Ungodly , just as the Stroke of Wrath and Divine Justice was falling on us , for it was all one as if he had then actually suffered : And also his Blood was as efficacious to save and absolve Adam , and all that did believe , and apply the Virtue thereof , before it was shed , as it is to us who believe in these latter Times of the World , after it has been shed more than sixteen hundred Years . Would not such a guilty Malefactor I mentioned , say , O this is a great Salvation indeed ! nay , stand and admire at it , he expecting nothing but Death , and had none to help him , or afford any hope or relief to him in the least ! APPLICATION . 1. We may from hence infer , God's Love to Mankind is inconceivable ; nay , his Love to sinful Man , to lost Man , rebellious Man : What is Man that thou art mindful him ? such a vile Creature , a Worm , a filthy and loathsom Worm , a cursed Rebel and Traitor against God , that God should let out his Thoughts from Eternity upon him , when the Sentence was past against him , and he ready to go down to the Pit of Everlasting Wrath and Misery ; that he should say , Deliver him from going down into the Pit , I have found a Ransom . 'T is not he ( that is , Man himself ) hath found a Ransom : No , no , I have , saith God , found a Ransom ; the Just for the Vnjust , or in the room and place of the guilty Sinner . It is not , I have found Man's good Works , Man's reformed Life , his Repentance , his Faith , his Tears , his sincere Obedience ; no , but it is the Obedience of Christ , the Blood of Christ , the Sacrifice of Christ , the Merits and Righteousness of Christ , this God hath found to be our Ransom . God hath found a full Ransom , a perfect Ransom . God accepted of Christ's Sacrifice for a Compleat Satisfaction ; it is more satisfactory than if we had lain in Hell for ever , for we must always have been paying , but never could have made Satisfaction . O who could have thought of such a Ransom , of such a way of Salvation ! in this lies the Depth of Divine Wisdom , and the Great Mystery of the Gospel : How should we adore and admire the Grace of God in Jesus Christ ! 2. To you poor Sinners let me speak one word by way of Exhortation : Did God so early contrive our Salvation ? O then do you set your Hearts on work to seek this Salvation , I mean , an Interest in it ; be early at it , do not defer it : You young Men , think upon it in the morning of your Days , this Salvation calls for your utmost diligence to understand and find out ; the Gospel is a Mystery , 't is not easily understood . The Preaching of a Crucified Christ is to some Men Foolishness ; but to them that are saved , it is the Power of God. Many stumble at the Stumbling-stone God hath laid in Sion . Christ is to some a Stumbling-stone , and a Rock of Offence , but take heed he is not so to you . 3. Was there a Council held in Eternity about our Salvation ? O then consult with all Wisdom the grand Design of God herein : It is to exalt his own Glory , his own Name , his own Free Grace ; and this being so , let it be all your care to advance the Riches of his Grace , and let God be wholly exalted , and do you lie low at his Feet . O close in with God's Counsel , accept of this way of Life , do not think there is any other way . 4. And lastly , Consider that the Greatness of God's Mercy and Divine Goodness to us , was also one grand End and Design in finding out this Salvation : It doth display his unspeakable Love and Bowels towards his poor Creature Man. True , he had the like regard to his Justice ; but his Justice had been magnified in our Destruction , if his Mercy had never appeared . But that his Mercy might be manifested , what hath he done , his own Son hath born our Sins , he hath laid the Hand of his Justice , and let out that Wrath that must have lain upon us for ever upon his own Son , that Mercy might flow forth to us . This should teach us to study Acts of Mercy , and contrive that way to be like unto the Holy and Merciful God : This is that which he requires of us , even to do justly , love Mercy , and to walk humbly with our God. HEB. II. 3. How shall we escape if we neglect so great Salvation ? I AM upon the Proof and Demonstration of the first Point of Doctrine raised from our Text , viz. That Gospel-Salvation is a Great and Glorious Salvation . I have spoken to this already under five Considerations . Sixthly , The Salvation of the Gospel is Great and Glorious , if we consider the Glory and Greatness of those Persons who sat in Counsel about bringing of it in , and working of it out for sinful Man. We commonly judg of the Greatness of the Undertaking , and the Glory of the Work , by considering the Dignity , Glory , Wisdom , Power and Greatness of the Persons concerned in it . Now if this Work , I mean the Salvation of sinful Man , had been put into the Hands of the mighty Angels , and they had called a Council about it , and shewed their uttermost Skill , Wisdom and Power , in order to the actual accomplishment thereof , would not all say , this must needs be some great and wonderful Work , or a great Salvation ? But alas , they could neither have sound out a way of Salvation for us , much less have wrought it out : Could they any way have thought how the Glory of every Attribute of God might have been raised , and have shone forth in equal Lustre ? could they have secured the Glory of God's Justice and Holiness , and have made up the Wrong we had done to God by our Sin , and so have opened a Way for Mercy and Goodness to run down like a mighty Stream , and secured the Sanction of the Law , and yet have delivered Man from the Curse thereof ? God must not , will not lose the Glory of any one of his Attributes , let what will become of the Rebellious Sinner . Alas , they could never have found out a way whereby the Attributes of Mercy and Justice might meet together , and Righteousness and Truth kiss each other : the Persons then who found and wrought out this Salvation , were not the Holy Angels of God ; No , no , none but God himself could do it : The Salvation of Israel is of the Lord ; He is our Saviour : How often is this expressed in the Psalms , and in other places of the Holy Scripture . Salvation is ascribed to the Lord , to him only ; yea to his own Arm , to the greatness of his Power : Therefore my own Arm brought Salvation . Brethren , each Person in the Trinity hath a part in it ; the Father hath his Part , the Son hath his Part , and the Holy Ghost hath his Part also . Remember , that these three are one ; though three Persons or Subsistences , yet but one and the same God , one in Essence , though distinguished as to their distinct Personalities : the Person of the Father is not the Person of the Son ; the Father took not upon him Flesh and died for our Sins , but the Son ; the Son sent not the Father , but the Father sent the Son : The Father and the Son do not proceed from the Holy Ghost , but the Holy Ghost doth proceed from them . But a little to open and insist upon the distinct Parts which each Person hath , and how concerned in the accomplishing of this great Salvation . 1. The Father is held forth in the Scripture , as the Contriver or first Author of this Salvation : All Things are of God , who hath reconciled us unto himself by Jesus Christ . All Things in and about our Salvation are of God the Father , as he is the Fountain and Spring of it : He hath devised means , that his banished might not for ever be expelled from him . I have found a Ransom : Where did God find it ? ( saith Reverend Caryl ) Certainly in his own Bosom , in his own Heart : Jesus Christ came out of the Bosom of the Father , there he was , and God found him in and with himself ; he did not find the Ransom by chance , but he found it in his own Wisdom , Love and Goodness . 2. The Father was injured , his Glory seemed to be eclipsed by Sin , therefore must be righted , and his Honour repaired ; and he sought out the proper way to do it : I know , as if God should say , how to do the poor Sinner good ; I know how to save him , and do my own Honour , my Justice , Truth and Holiness , no wrong ; my Honour is secured , my Justice is satisfied ; and yet the Sinner whom my Heart is set upon , shall be saved . 3. The Father could only appoint the Terms and Way of our Salvation : Who but God could tell , or did know what would comport with his Truth and Justice , and with the Sanction of his Righteous Law and Infinite Holiness ? And he saw it did not comport with his Truth , Justice , Holiness , and Blessed Law , to save Man meerly as an Act of Sovereign Mercy ; but it did agree in his Infinite Wisdom to transfer the Punishment of the Sinner to another , namely , to his own Son , he taking our Nature on him ; who from the Union of the two Natures in one Person , procured an Infinite Satisfaction , or made a Plenary Compensation for our Sins . 4. God the Father is therefore held forth as the Person who substituted his own Son as Mediator and Surety in our stead and room , to work out our Redemption , or this great and glorious Salvation ; and to this end prepared him a Body : A Body hast thou prepared me . And the Father is said also to send his Son : How many times doth our Blessed Saviour ascribe this unto the Father , in the Gospel recorded by John ? I am perswaded not less than forty times : The Father that sent me , is with me . God sent not his Son into the World to condemn the World. This is the Will of him that sent me . 5. All the Blessings of our Salvation are ascribed to the free Bounty , Mercy , Love and Goodness of God the Father : Blessed be the Lord God of Israel , for he hath visited and redeemed his People , and hath raised up an Horn of Salvation , &c. And therefore he is stiled , The Father of Mercies , and God of all Comfort . Now this being so , what an abominable thing is it for the Socinians to say , That the Doctrine of Satisfaction renders the Son more merciful and kind than the Father ; see Penn's Sandy Foundation shaken : No , this is very unjustly and unrighteously thrown upon this great Gospel-Truth . Certainly it exalts the Goodness and Mercy of God the Father , far more than their idle and absurd Notion of God's pardoning Sin in a way of meer Mercy , without a Satisfaction to his offended Justice ; seeing God in a way of Mercy and Divine Goodness , is so set upon this Work of our Salvation , that though it cost him the Life of his own Son , yet it shall be done , he will not spare him : He that spared not his own Son , but delivered him up for us all . The Father did not spare him as an Act of his own Love and Goodness to us ; God so loved the World , that he gave his only begotten Son. Certainly that Person shews greater Love and Pity to another , who to save him gives a Million , than he that gives but a Pound . Must God by these Men be deemed to have no Mercy at all , because he seeks the Honour of his Justice equally with the Glory of his Mercy ? Is he not Merciful , because he is Just as well as Gracious ? 6. Brethren , it was the Father that loved us and chose us in Jesus Christ before the Foundation of the World , which is the Spring of all Spiritual Blessings , even of Redemption and Salvation it self . 7. Moreover , the Father is said to raise Jesus Christ from the Dead : Though the Son being God could raise himself , yet as Mediator , the Power to quicken whomsoever he will , is said to be given to him by the Father . Besides , it is the meer Grace and good Pleasure of God the Father , to accept of Christ and his Obedience for us , and to accept of us in Jesus Christ : Also it is the Father that blesseth us with all Spiritual Blessings in Heavenly Places in Christ Jesus . Nay , no Man , Christ says , can come unto him , unless it be given by the Father ; that is , Power must be given to him to come . And again he saith , No Man can come unto me , except my Father that sent me draw him . We ought therefore to see we do not lessen the Glory of God the Father in our Salvation , who is the Efficient , the Original and moving Cause thereof : My Father ( saith Christ ) hitherto worketh , and I work . Brethren , we are not to attribute the Works of Creation and Providence to God the Father only , for he hath a great and glorious Hand in the Work of Redemption , I may say , to accomplish this Work , even the Salvation of his Elect ; he worketh hitherto , and Christ also worketh : which brings me to consider of the next Person in the Trinity concerned herein . Secondly , As the Father hath , as you have heard , his part in bringing in the great Salvation of the Gospel , so Jesus Christ , the Son of God , hath his part in working of it out ; the Father fix'd on him , as the great Agent , actually to perfect it : he is in such a peculiar manner concerned in it , that his Name is Saviour , his Name shall be called Jesus ; Jesus signifies a Saviour : certainly this must needs be a great Salvation , if we consider the Greatness , Dignity and Glory of his Person , whom God hath sent to save us . And because it is mainly from this Foot of account , that the Apostle in the Text draws his Inference , and calls Gospe-Salvation Great Salvation , I shall a little further enlarge upon this particular ; 1. Jesus Christ hath a great Name given to him , yea , a Name above every Name ; that is , he is so highly exalted , ( as he is Mediator ) that he is clothed with Power , Glory and Majesty , above all Creatures in Heaven and Earth ; so that all in Heaven above , and in Earth beneath , must bow down before him , and adore and worship him , and be in subjection to him : For unto us a Child is born , a Son is given , and the Government shall be upon his Shoulders ; And his Name shall be called Wonderful , &c. This his Name is according to his Person , he is a wonderful or an admirable Person ; Wonderful in his Incarnation , God man ; Wonderful in his Birth , Wonderful in his Life , Wonderful in his Death ; and in the Effects , End and Design of his Death ; he is not only called Wonderful , but also Counsellor : Never such a Counsellor for Wisdom and Knowledg , for he is the Wisdom of God it self , and the only Wise God : He is called the Mighty God , the Everlasting Father , or the Father of Eternity , and the Prince of Peace . Moreover , he is called Immanuel , God with us , God in our Nature ; and also called the only begotten Son of God , and the Prince of the Kings of the Earth , the King of Kings , and Lord of Lords , the only Potentate ; he is called the Desire of all Nations , Elect , Precious : And he is made so much better than the Angels , as he hath by Inheritance obtained a more excellent Name than they ; for unto which of the Angels said he at any time , Thou art my Son , this Day have I begotten thee ? He is called the one Mediator ; time would fail me to speak of all his Names . And , 2. As is his Name , such is his Nature : He is God's Fellow ; he is co-equal and co-eternal with the Father ; he thought it not robbery to be equal with God. O what a kind of Salvation must this be , that such a Person is sent to work it out ! One clothed with such a Name , with such a Nature , with such Glory : He is called a Saviour , a great One ; He shall ( that is , God shall ) send them a Saviour , a great One , and he shall deliver them . He , as he is God-Man , is ordained Heir of all Things , and all Power in Heaven and Earth is given to him ; nay , he is the Upholder , the Sustainer or Preserver of the World : he is not only the Brightness of the Father's Glory , and express Image of his Person , but he upholdeth all things by the Word of his Power . He is one and the same God with the Father , the express Character of the Father's Pérson ; so that they that see and know him , see and know the Father also . He supports , sustains , feeds , preserves , governs , throws down and raises up , kills and makes alive whom he will ; he has the Keys of Hell and Death . He is the Wonder of Angels , the Consternation and Dread of Devils , and the Joy and Delight of the Saints ; there is not such another Person in Heaven nor Earth , perfect God , and perfect Man , and yet but one Christ , one Person : certainly here 's some great and wonderful Work to be done , when such a Person is substituted , ordained and so qualified , and sent into the World to work out the actual Accomplishment thereof . Nay , God himself , who delighteth in him , put the Prophet to propound this Question concerning him ; Who is this that cometh from Edom , with died Garments from Bozrah ? this that is glorious in his Apparel , travelling in the greatness of his Strength ? Christ himself ( as I conceive ) answers , I that speak in Righteousness , mighty to save . O happy Mortals , that God hath sent us such a Saviour , he is mighty to save . 3. Consider also that none but he could save us , procure and work about this Salvation for us ; There was none in Heaven nor Earth able nor worthy to open the Book , and loose the Seals thereof , but the Lion of the Tribe of Judah , he hath prevailed . 4. Jesus Christ is such an Almighty Saviour , that he is able to save to the uttermost all that come to God by him . He has the Perfection of Power with him , he can save to the full , let the State of the Soul that comes to God by him be whatsoever it will or can be . 1. Though a Man is sunk down to the very Gates of Hell , under the pressure and sense of God's Wrath. 2. Though he hath the Guilt of Millions of Sins like Mountains of Lead lying upon him , yet Christ can save him . 3. Though Satan says there is no Hope , and the Heart of the Sinner joins in with him , and says , there is no Hope , no Pardon , no Help , no Salvation ; hang thy self , drown thy self , saith Satan , thou art damn'd , there is no Mercy for thee : yet Christ can then save that poor Soul ; and many such he hath saved , when but a little before all hope of Relief seemed to be gone . 4. Though the Devil should raise up all the Force and Powers of Hell and Darkness against a Person , to destroy him , yet Jesus Christ can save him ; if he will work upon the Soul by stretching forth his Almighty Power , nothing can obstruct or hinder him . 5. Christ can save from the Sin , from the Guilt , the Filth and Power of it , and break into pieces all the Bonds , Chains and Fetters of the Enemy ; nay , let the Sins of a Person be never so many , never so great , yet he can save to the uttermost , though they are such Sinners as Manasseh and Mary Magdalen were ; nay , such that put to death by wicked Hands the Lord of Life and Glory : 't is as easy with him to save great Sinners , as the least , or less guilty Ones ; he can save the stout-hearted , such who are far from Righteousness . 6. He can save from the Curse of the Law and from the Wrath of God ; he is every ways furnished , fitted and enabled to save . 7. He is a Mighty Saviour , and able to save to the uttermost , in that he can save by himself alone , by his own Power ; it is not if we will begin the Work , if we will do what we can , he can and will save us ; no , but he takes the whole Work of Salvation into his own Hand , he is the Author and Finisher of it , 't is he alone . 7. Moreover , Christ is as willing to save poor lost and undone Sinners , as he is able ; he had his Name given to this end , i. e. because of his Power , willingness and readiness to save Sinners . Brethren , this doth not only bespeak this to be a great Salvation , but also it discovers the greatness of God's Love even the greatest Pity , Power and Wisdom that ever was manifested . Thirdly , The third Person that is concerned in this Salvation , is the Holy Ghost : The Father chuses , the Son purchases , and the Spirit applies the Blessings purchased . Salvation is called a Garment ; He hath clothed me with the Garments of Salvation , he hath covered me with the Robe of Righteousness . The Father may be said to prepare the Matter which this Robe is made of ; the Son wrought it , he made the Garment , and the Holy Spirit puts it on the Soul ; the Garment of Salvation is Christ's Righteousness . Again , the Father sought out or chose the Bride , the Son espouses and marries her , but it is the Holy Ghost that inclines her Heart and stirs up , nay , that causes the Soul to like and to love this Blessed Lover , and brings it to yield and consent to accept heartily and willingly of Jesus Christ . We were sick of a fearful and incurable Disease , and the Father found out the Medicine ; the Blood of Christ is that Medicine , and the Holy Spirit applies it to the Soul. We were in Debt , in Prison , and bound in Fetters and cruel Chains , and the Father procured a Friend to pay all our Debts ; The Son was this our Friend , who laid down the infinite Sum ; and the Holy Spirit knocks off our Irons , our Fetters and Chains , and brings us out of the Prison-house . The Father loved us , and sent his Son to merit Grace for us ; the Son loved us , and died , and thereby purchased that Grace to be imparted to us ; and the Holy Spirit works that Grace in us . O what is the Nature of this Salvation ; how Great , how Glorious ! That the whole Trinity , both the Father , and the Son , and the Holy Ghost , are thus imployed in and about it , that we might have it made fure to us for ever . APPLICATION . 1. Reproof . Wo to such that esteem their own filthy Rags above this Garment of Salvation , or that seem to set light by it : Hath God the Father , Jesus Christ , and the Holy Ghost , held a Counsel before the World began , about the Salvation of our Souls ; and hath each Person of the Blessed Trinity such a Part in order to the making of it to be effectual to us ? And shall any dare to say there is no need of this Garment ? We may work a Robe out of our own Bowels by the Operations of the Spirit , that will serve to hide our Nakedness , trouble not us with your old Divinity : We are for rational Religion . He that is Righteous , and obeys Christ , and leads a Goldly Life , need not doubt of his Salvation : For in every Nation , he that feareth God , and worketh Righteousness , is accepted of him . O how ready are Men to abuse the Scripture ! Can any Man think that his own personal inherent Righteousness , can either justify or save him ; or that the Apostle Peter means any such thing ? God may so far accept of a Man in his Obedience , in which he acts in all Sincerity and Faithfulness to him , as to hear his Prayers , so as to reveal himself to him in Christ as he did to Cornelius . But was Cornelius a Believer , and justfied before he heard of Jesus Christ , and had Faith wrought in his Soul ? See how Peter preached Christ for Life and Salvation to this Man : Notwithstanding all his own Righteousness , Peter was commanded of God to tell him what he should do that he might be saved , plainly intimating he did not know the Way , or how to be saved before Peter preached Christ to him : He ( saith the Lord ) shall tell thee what thou oughtest to do . * And in verse 43. Peter said , To him ( that is , to Jesus Christ ) gave all the Prophets witness , that through his Name whosoever believeth in him , should receive remission of Sins . Will any say Cornelius had remission of Sins before he heard this Sermon , and believed in Jesus Christ ? Was not Peter sent to him ( and to those other Gentiles with him ) that they might be converted ? O take heed you stumble not at this Stone , lest it fall on you and grind you to Pouder . 2. Dare any of you think that this Salvation is but a small Matter , and that you need not trouble your selves about it ? O tremble you who never had one serious Thought about it to this Day : You have other things to mind , are full of Business ; but , O Sirs , what is of such Moment as this Salvation ? Yet nevertheless some will not spare time to hear it , or to attend upon the Word of this Salvation : Others will not part with the Love of this World , to have a Part in it ; they value their earthly Riches , Pleasures and Honours , above it ; nay , too many esteem their filthy Lusts more than an Interest in this great Salvation . But what contempt do such Persons cast upon the great God , who hath manifested such Depths of Divine Wisdom , Grace and Goodness in bringing of it in , and working of it out for our precious Souls : Did they know what God is , Christ is , Salvation is , certainly they would change their Opinion , and not a little blame themselves for their great Folly. Brethren , a true and spiritual Knowledg of the Great Salvation of the Gospel , makes all the Things of the World seem little , nay nothing in comparison thereof : All things that Carnal Men have their Hearts set upon , are poor , thin and beggarly Things , when compared to Grace here , and Glory hereafter . No sooner had Paul a true sight of this Great Salvation , but immediately he consulted not with Flesh and Blood. When the sweetness of Christ and Salvation is tasted , and a Soul knows how good and satisfying it is , every thing that hath a Tincture of Flesh and Blood , all carnal Interests , and fleshly Counsels expire . A full sight of this Salvation seems to make Life uneasy , and Death desirable : Lord , now lettest thou thy Servant depart in Peace , for mine Eyes have seen thy Salvation . Nothing in this World could be worth a Thought of his Heart , since his Eyes had seen God's Salvation . Why what did he see ? It was Jesus Christ the Author of Salvation , in whom he knew was Salvation , and in no other : He that lives so long as to see Christ by an Eye of Faith to be his Saviour , and his Salvation , will be willing to leave this World , be willing to die , because he then shall die in peace . None can die happily that have not a sight of this Great Salvation ; nor can any have a true sight of this Salvation , but they only who have by Faith a true sight of the Blessed Saviour . Paul , when he came to the Knowledg of Christ , and of Salvation by Christ , esteems every thing in the World to be no better than Dung , and longs to be dissolv'd , and to be in Christ's Arms , and taste how good Salvation is in the full possession of it in Heaven . 3. This reproves such who delay seeking after the Knowledg of this Salvation : If it be so great , it must and ought first of all be regarded : Seek first the Kingdom of God , and his Righteousness . May be ' ere long you will wish you had sought after Christ and Salvation by him , before all things , when you come to lie upon a sick Bed. O Sirs , you will need it at last , and may be seek it when too late . Were a poor condemned Criminal sensible of a Way how to be saved from Death , or that a Pardon might be had , would he delay the Time , or would he not make it all his Business with his uttermost Care to seek for a Pardon , lest the Day of his Execution should come before he hath got it ? And if so , he knows die he must : Alas Sirs , what is it to be delivered from Natural Death , to our being delivered from Eternal Death ! The Time when you must die may be near ; and if you have not an Interest in this Salvation when you die Naturally , your Souls must die Eternally . Pray observe the Argument I am upon to excite and stir up your Souls to a Holy Diligence , in attending on the Means of this Salvation ; it is the same the Apostle uses , it is called Great Salvation , considering the Dignity of Christ's Person , who laid down his own Life to purchase it for us ; and also was the first great Minister and Preacher of it , which at first began to be spoken by the Lord : It was preached by the Lord of Life and Glory , the great Mediator , Head of all Principalities and Powers ; and it is again by one of his poor Servants this Day offered unto you , in the Name of my Great Master , therefore refuse it at your Peril : If you receive it , imbrace it , you shall be happy ; but if you refuse it , you will be miserable , and at last die in your Sins . 4. Here is Comfort and Encouragement for the worst of Sinners . Are you such who are and have been great Sinners ? Well , let it be so , yet be not cast down into utter Despair , for here is a great Saviour ; you have heard of his mighty Power and Ability to save ; and he saith , All that the Father hath given to me , shall come unto me . Ay but you perhaps may say , you know not who they be that the Father hath given to Christ . Well , what of that ? Pray mind his next Words , And he that cometh to me , I will in no wise cast out . Whosoever believeth in him , shall not perish , but have Everlasting Life . Receive this Saviour , believe in him , and you shall be saved whosoever you are : It is not the greatness of your Sins that can hinder or obstruct him from saving your Souls ; though your Sins be as red as Scarlet , or as red as Crimson , he will wash them all away , and make you as white as Wool , as white as Snow . 5. Also here is good News for poor Sin-sick Sinners , to wounded and lost Sinners , I mean , such who feel themselves sick , see and feel themselves wounded , who find they are lost and undone in themselves . O Souls , you are the Persons the Word of this Salvation is sent to ; The Whole need not a Physician , but such that are sick . I am not come to call the Righteous , but Sinners to Repentance . Such indeed who are conceited of their own Righteousness , or swelled with a good Opinion of their own good Works , good Deeds , and good Duties , will not come to Christ , such think they need no such Physician as Christ is : But you that see you have no Righteousness of your own , but that all your Righteousness is as Dung , O look to Christ , come to Christ , hear what he says to such that are lost , that are under the burden of their Sins , and wounded ones ; Come to me all ye that labour and are heavy laden , and I will give you rest . 6. But here is sad News to such who slight this Salvation , and refuse Jesus Christ , great will their Condemnation be : The Men of Nineveh shall rise up in judgment with this Generation , and condemn it , because they repented at the preaching of Jonas ; and behold a greater than Jonas is here . The greatness of this Saviour who preaches the Gospel to you , and is come to save you , will aggravate your Condemnation . What was Jonas to Jesus Christ ? Also our Saviour saith , The Queen of the South shall rise up in Judgment with this Generation , and shall condemn it ; for she came from the uttermost Parts of the Earth to hear the Wisdom of Solomon ; and behold a greater than Solomon is here . Solomon was a mighty King , and for Wisdom exceeded all that went before him . But alas , what was Solomon to Jesus Christ , who is the Wisdom of God it self , and the express Image of the Father's Person , and the Brightness of his Glory ? O know you , Sinners , this Day , that Jesus Christ , this glorious King , and Prince of the Kings of the Earth , this mighty Saviour is come to your Doors : Behold , I stand at the Door and knock : Will you not open the Door , nor cry to him to help you to open to him , to enable you to believe in him ? What do you say , shall the Son of God stand at your Doors , and you not so much as ask , Who is there ? Who is at my Door ? Shall Christ be kept out of your Hearts , and stand at your Doors , whilst Sin commands the chiefest Room , and has absolute Power over you , and rules in you ? How will you be able to look this Blessed Saviour in the Face another Day ? Is he come through a Sea of Blood to offer his Love to you , and to espouse you unto himself for ever , and will not you be perswaded to break your League with your old Lovers , who will at last stab you at the very Heart , and betray your Souls into the Hands of Divine Wrath ? Now , they have done it already : What are your Lovers but your 〈◊〉 , your Pride , your Earthly-mindedness , your sinful Pleasures , Profits and Honours ? O resolve to desert them , they otherwise will damn your Souls for ever , and expose you to the Torments of Hell-Fire : And to deliver you from them , and from that ●rath which is due to you for them , ( I mean , for your Sins ) is Christ come , and this great Saviour is offered to you . The Lord help every one of you to consider of this , and to lay it to Heart . 7. And lastly , Here is Comfort for poor drooping Saints : This Saviour is yours , this mighty Saviour , who is able to save to the uttermost , and he will help you in all your Straits , and supply all your Wants ; and he hath taken the Work into his own Hand , and hath also begun it , and will perform it , and finally finish it before that he hath done ; rest therefore upon him . HEB. II. 3. How shall we escape if we neglect so great Salvation ? BRETHREN , the last Day I shewed you that Gospel-Salvation is Great and Glorious Salvation , considering the Greatness , Dignity and Glory of the Persons that are concerned in bringing of it in , and working of it out for us , namely , the Father , the Son , and the Holy Ghost : But more particularly upon the Consideration of the Dignity of the Person of Christ , who is that great Saviour God hath sent , who is great in his Name , great in respect of his Person and Nature , great as to his Commission in his Call , and in respect of those great and glorious Anointings that were upon him 〈◊〉 small now proceed . Seventhly , The Salvation of the Gospel is great , &c. if we consider what poor Sinners hereby 〈…〉 and delivered from : By this Salvation , those th●● believe are delivered from every Evil in this World , and in that which is to come . All Evil may be considered under two general Heads . First , That which corrupteth our Nature , both Soul and Body , as to their Being . Secondly , That which is destructive to our Nature , as to its well-being , both Soul and Body . The first is Sin , the second is Punishment . I purpose to speak briefly to both these , that so we may the better demonstrate the Greatness of this Salvation . First , Of the Evil of Sin which all those are and shall be for ever saved and delivered from , who embrace this Salvation . This I shall speak unto more generally , and then more particularly . Brethren , the Evil of Sin comprehendeth many things , as it respecteth God , and is directly against him , his Holy Nature , hateful and loathsom in his sight : and in respect had to Man , which takes in our first Apostacy from God , the loss of his Holy and Blessed Image , as also his Love and Favour ; and so the Pravity of all the Powers of our Souls , and Faculties thereof , as the blindness of our Minds , and Darkness of our Understandings ; the Rebellion and Stubbornness of our Wills , and hardness of our Hearts ; the Carnality and Vanity of our Affections ; the horrid Guilt , Pollution and Filthiness that cleaves to the Soul and Conscience ; together with Shame , Bondage , Nakedness , Poverty and Enmity against God , Slavery to Satan and to this World , having contracted a Likeness to the Devil , or an Impress of his Image , doing his Will , and serving our own Lusts : All these , and many other things , comprize the Evil of Sin , from which by this Salvation we are delivered . But to speak a little more particularly ; let us , 1. Consider the Evil of Sin : As it is contrary to God's most Holy and Pure Nature , it is that thing which his Soul is said to hate . Would not we be greatly concerned , if any should do that in our sight and presence , which they know we hate and abominate ? 2. Sin is a Dishonour to God , and it is called a Despising of God : Them that honour me , I will honour ; and they that despise me , shall be lightly esteemed . Certainly Sin must needs have a great Evil in it , if it be a despising of God : if a Man be despised , he thinks himself greatly wronged ; loss of Honour is no small loss . 3. Sin is a crossing of God's Will , acting directly contrary thereunto ; nay , and it is a doing the Will of the Devil : How are you troubled if your Servants cross your Will in that which is just and right , and wherein your Interest and Honour lies , and is nearly concerned . Sin is a crossing of the Will of God ; not only when the Sinner doth not what God commands to be done , which is a Sin of Omission , but also in doing that which he hath positively forbid , which is a Sin of Commission . 4. Sin doth cast contempt upon God , as when Men sin presumptuously with a high Hand , as if it were in defiance of Heaven , as if they bid God do his worst , intimating that they will have their Way , their Wills , their cursed Lusts , or sinful Pleasures and Profit , let what will come of it . 5. Sin is a renouncing of God's just Authority and Government over us ; it is a breaking his Bonds , and casting his Cords from us . What is the Voice of Sin ? God shall not reign over us , we will not be under his Government , but will live as we list , our Tongues are our own ; and who is Lord over us ? Nay , and as Sin doth cast off God , and disown him , contemn him , rebel against him , will not have him reign , but strive to pull him out of his Throne : So by Sin the Sinner sets up the Devil in God's Place , puts him into God's Throne . The Heart is the Throne of God , but there the Sinner will not allow God to rule , God to be , but gives way to Sin , and will sin ; and in so doing he exalts Satan , and puts him into the Government , and subjects to him . O what is the Evil of Sin ? 6. Sin in the Nature of it , is a manifestation of the Sinner's hatred of God : God declares against Sinners in his Word , as such that hate him ; the lesser Love is accounted a Hatred in the Scripture . But alas , Sinners seem to have no Love to God at all , they proclaim War against him , even wish there was no God to controul them , to judg them , to punish them , so that they might sin the more freely , and with the more impudence , if it be possible for them so to do : The Fool saith in his Heart , there is no God. He would have no God , he would be glad it there was no God ; such is his hatred of God. Hence it is said , Visiting the Iniquity of the Fathers on the Children , unto the third and fourth Generation of them that hate me . And again it is said , Shouldst thou love them that hate the Lord ? Sin even strikes at God's very Being . Can you think any Person can have more hatred to you , than to wish you had no Being ? nay , would , if he could , destroy you , and cause you not to be , or deprive you of a King any more for ever ? This seems to be the Voice or Sin naturally in Mens Hearts ; therefore it must needs be a great Evil , they would not have God to be , if they could bring it about or have their Will ; for such as we despise , resist , war against , we would kill and destroy if we could : Sin would dethrone God , and thrust him out of the World , it fills the Mind so full of Enmity against him . 2 dly . But in the second place , Sin hath not only great Evil in it , as it against God , but also in respect of our selves : 'T is not only 〈…〉 our to God but hurtful to us . No Evil like the Evil of Sin in this 〈…〉 also , as will appear , if we conside●● ▪ 1. It was Sin we lost God's Holy Image in which we were created in our first Parents . O what a 〈◊〉 Creature was Man , as he came out of his great Creator's Hand ; there was no Spot , Blemish , nor Stain in him : Man was created in Righteousness and true Holiness , in that did the Image of God consist . But this Likeness to God we lost by Sin ; and by yielding unto it , and by being overcome by it , we became like unto the Devil . Naturally all Men bear his Image , even the Devil's Likeness : Judas was so much like the Devil , that Christ calls him a Devil ; Have not I chosen you twelve , and one of you is a Devil ? 2. Sin poisoned our whole Nature , and corrupted all our Faculties . 1. It is compared to the Plague of the Leprosy , it spreads it self over us , from the Crown of our Heads to the Soles of our Feet ; it is more filthy than the filthiest thing in the World in God's sight : And as all the Faculties of our Souls were poisoned thereby , so all the Members of our Bodies are defiled and polluted with it also . Nay , and it is such a kind of Pollution , that renders the Sinner loathsom to God : God is said to be grieved with Sin , nay grieved that he made Man ; grieved at his Heart , because every Imagination of the Thought of his Heart was evil continually . God is said upon this to repent that he made Man ; not that God properly can repent , it signifies an alienation of God's Heart and Affections from Man for his Sin and Wickedness , whereby he carries himself towards him as we do when we repent we have done a thing . 2. It was therefore hereby that we lost God's Love and Favour , and is not that a dismal and most bitter thing ? Man's only Happiness lies in his Likeness to God , and in the enjoyment of his Love , and the Light of his sweet Countenance : But this the whole Race of Mankind lost by Original Sin , and instead of his Love , we were brought under his Wrath. Sin incurr'd the Wrath and Anger of God : God is angry with the Wicked every Day . And as we by Sin became Enemies to God , so also hereby God became an Enemy to us : And if we consider what it cost God , and cost Jesus Christ to make our Peace , or to make up this Breach , sure we must say , this is a great and wonderful Salvation . 3. Sin is the worst of Evils , it is the Plague of Plagues , it is worse than any Affliction : Afflictions oft-times bring us nearer unto God , but Sin drives us further from him . Sin is a departing from God , a leaving and forsaking of God , a casting of God off ; the more we are afflicted , the more we are made conformable to Jesus Christ . He was afflicted , and a Man of Sorrows ; but the more we sin , the more like we are unto the Devil . Nay , and by Afflictions we are purged , and are said to partake of the Holiness of God ; therefore there is much Good in Affliction : but Sin hath nothing but Evil in it , hurtful Evil , Soul-defiling , and Soul-damning Evil. Sin is the Spring and Cause of all other Evils , it is the Cause of all Sickness , and of all Sorrow and Misery , nay and 't is the Cause of Death it self : The Wages of Sin is Death ; nay , the Sting of Death is Sin , that which makes Death so terrible to a wicked Man. 4. Sin hath put Mankind into Satan's Hand , who hath laid him in cruel Chains : Consider what a thing it is to be taken Captive by a grand and merciless Tyrant : Satan took all Mankind Captive . and holds them still , who are under the Power of it in Captivity ; they are his Bondmen , his Slaves , he takes them Captive at his Will. Every vicious Habit is a strong Bond or Chain in which Satan binds his Vassals . All Men naturally are bound down under the Bond of Ignorance , Unbelief , and Hardness of Heart ; such is the Nature of Sin. Christ came to set at liberty such that were bound . I perceive , saith Peter , that thou art in the Gall of Bitterness , and in the Bond of Iniquity . And O what is the Strength of these Bonds ? Who can break them but the Arm of the Omnipotent God ? Moreover , these Bonds bind the Soul unto , and under the Wrath of God. O what a kind of Salvation is it , that delivers us from Sin , and out of the Power of Satan ! 5. Sin hath put out the Eyes of all Mankind , and stripp'd them naked , and wounded them unto Death : All Men are born blind , the Eyes of our Understanding naturally are darkened , the State of M●n by Nature is most miserable ; it is set out by a wretched Infant cast out in the open Fi●la in its Blood , in the Day of its Nativity , having none to pity it , to wash it nor swade it at all . We are all naturally most loathsom , full of filthy S●abs and running Sores , and yet such i● the Ignorance and Blindness of the Sinner's Eyes , and unsensibleness of his State , that he sees it not , feels it not , but thinks all is well with him , and is ready to fly into that Man's Face , that shall tell him such i● his Condition . 6. Moreover Sin feeds Men poorly : How do they feed ? What is their Table spread with ? Are they served with the Best ? They are fed , as it were with Mallows and Janiper-roots ; That , saith Caryl , is the Chear Sin make ●● them : yea , Wickedness will be as Gravel in their Teeth , and as Poison in their Bowels . True , some of them feed their Bodies deliciously every Day ; they are full fed , they have liberal , large and plentiful Tables : But , alas , what have their Souls to eat ? What did the Soul of the Prodigal find ? Did he not feed on the Husks which the Swine did eat ? Their Food is and will be Gall and Wormwood ; he feedeth on Ashes , saith the Prophet : all his Hopes will deceive him , and prove vain , like the Spider's Web ; the Pleasures , Honours , Riches and Comforts of this Life , are the Food wicked Men live upon ; they never tasted in a Spiritual manner of God , they know not how good he is , nor do they desire to eat that which is Good : but the Time is coming in which they will desire to taste of Christ's Supper , and shall not be admitted , because they refused to come to the Wedding . O what is Sin , and how miserable is the Condition of Sinners ? And doth not this s●t forth and tend to demonstrate the greatness of this Salvation , which delivers us from so great an Evil ? He shall save his People from their Sins . He that understands no Evil in Sin , as Man is fallen from God , hath lost God , the first Cause and chiefest Good , and last End ; and being under the Power of a constant Enmity against him , and in this deplorable Condition , as I have hinted , will have ( as one observes ) other apprehension of th●se things when at last he misses of a Part in this Great Salvation , and when the Means of it shall not be afforded any more to him for ever . And on the other Hand , he that comes to see this to be his State , and obtains an Interest in this Salvation , will say , it is a Great and Glorious Salvation . Secondly , By this Salvation we are delivered from that which is destructive to our whole Souls and Bodies . 1. The Sinner by Sin is , as you heard , a Slave , a Captive and under Satan's Power , bound in strong Chains , &c. And now let me add , he is for his Sin cursed by the Lord , and condemned to die by his Righteous Law ; nay the Law le ts fly or denounces most bitter Curses against Sin , even against every Sin , and every Sinner that takes not hold of this Salvation : Cursed is he that continues not in all things that are written in the Book of the Law , to do them . From this Curse can no Soul be delivered , but by Jesus Christ alone : Is it not a fearful Thing to be under the Curse of an offended and angry God , whose Wrath is like Fire that seizes on dry Stubble ? But he that believes , or accepteth of the Salvation of the Gospel , is delivered and saved for ever from the Curse of the Law : Christ hath delivered us from the Curse of the Law , being made a Curse for us . 2. Man by Sin is set against himself , his own Conscience wars and sights against him ; and it is also sometimes let out upon him by the Lord to such a Degree , tormenting him so dreadfully , that he is not able to bear it ; hence some have destroyed themselves : What is more dreadful and amazing , than a guilty , an accusing and condemning Conscience ? Poor Mr. Child found it intolerable , and many more besides him ; it is that Worm that oft-times begins to gnaw here , and will ( if this Salvation be not took hold of ) torment the Soul for ever : for as in Hell the Fire is not quenched , so the Worm dieth not . But he that receives Jesus Christ , believes in Jesus Christ , and so gets an Interest in this Salvation , is delivered from the Guilt and the Lashes , the Accusation and Condemnation of his own Conscience ; nay , his own Conscience speaks Peace to him , and yields him a continual Feast : For our rejoicing is this , the Testimony of our Conscience , that in simplicity and godly sincerity , not with fleshly Wisdom , but by the Grace of God , we have had our Conversation in the World , &c. O how is the Case altered , Conscience before was a Tormentor , but now is a Comforter ; before it spoke nothing but Terror , but now it speaks nothing but Peace ; before it did accuse , but now it doth excuse ; before it fed us with Gravel-stones , but now it feeds us with Joy and sweet Food . 3. The State of the Sinner is very sad , and the Nature of Sin very destructive , as it exposes the Soul to future Wrath : the Wrath of God remains upon him that believes not ; The Wrath of God is revealed from Heaven against all Vngodliness , and Vnrighteousness of Men. But by this Salvation we are saved from present and from future Wrath also ; this is done by Jesus Christ : Even Jesus who delivered us from Wrath to come . Wrath to come is far greater than any Wrath Mortal ever felt in this World : Who knows the Power of thine Anger ? even according to thy Fear , so is thy Wrath. But not one Drop of it shall fall upon that Soul that hath a Part and Interest in this Salvation : Should God let out but a little of his Wrath upon a Soul whilst he is in the Body , wo to him , whither shall he fly ? how should he be able to bear it ! O 't is a fearful thing to fall into the Hands of the living God. O what a great and glorious Salvation is this ! Suppose a Man was condemned to die for High-Treason , or for some other great Crime , nay to be burned alive , or to be flead alive , and just as the Sentence was going to be executed upon him , one should bring him the Tidings , that the King had pardoned his Offence , and therefore he should not die ; would he not look upon this to be a great Salvation ? But , alas , what can reach or be compared to the State of condemned Sinners ? What is it to be thrown into a Fire , or to burn for half an Hour , nay , to be put into a lingering Fire , to be dying a whole Day , nay , a whole Year , or if it were possible to be dying forty or fifty Years , to lie burning in Hell to all Eternity ? Every Sinner is condemned by the Law of God to be burned , to be burned alive in Hell for ever , where the Damned are always dying , but yet cannot die . If this were well and seriously considered , certainly every one must acknowledg the Gospel-Salvation to be a Great and Glorious Salvation , that delivers all that imbrace it , from so great a Death as the second Death , or the Wrath of God in Hell. Brethren , this Salvation doth not only free and deliver the Souls of all that believe from Wrath , from all Wrath and Misery , but the Bodies also , as I shall shew you hereafter before I have done with this Text. The Body shall be delivered from Sickness , Lameness , Blindness , Poverty , Hunger , Nakedness , nay , and from Corruption it self , even from whatsoever it is , that is either grievous or destructive here or hereafter . If a Man be but delivered from Want , or from Hunger , being almost starved to Death , and ready to tear his own Flesh to feed himself ; or from Nakedness , or from tormenting Pain , suppose it be but the Extremity of the Tooth-ach , Gout , or tormenting Pain of the Stone , or from Slavery in Turkey , or from some grievous and cruel Imprisonment , being in Bonds and Irons , lying in a dark Dungeon among Toads and Serpents , would he not think it a Great Salvation ? Or if People who feel the bitterness of War , Famine , or Pestilence , were delivered and set at Liberty , would they not account it a Great Salvation , a Great Deliverance ? But what are all these Salvations to this Great Salvation I am speaking of ! What is the Sickness of the Body , or Death of the Body here , to the Sickness and Death of Body and Soul for ever ? What is an Imprisonment in the worst of Jails , and to lie in Chains and Irons put upon us by Men like our selves , and to bear their Wrath for a few Days , to the eternal Prison ? What is a dark Dungeon here to the Blackness of Darkness for ever ? What is the Wrath of Man to the Wrath of God , or Chains of Iron to everlasting Chains of Darkness ? What is a little outward Want or Poverty , to the Want of God's Favour and Love to Eternity , being separated from his Presence for ever , and to lie in Fire , burning and broiling , and cannot have so much as one Drop of Water to cool the Tongue ; for one Drop is denied to the Damned in Hell. The rich Glutton when in Hell , begged that Lazarus might be sent to him and dip the Tip of his Finger in Water to cool his Tongue , but it was not granted . Alas , all Miseries here are nothing ( as they pass away in a Moment ) when compared unto Eternal Wrath and burning in Hell , which is the pourings forth of the unspeakable and righteous Vengeance of a provoked and angry God. There is no Parallel , nothing to express the Nature of that destructive Evil that is in Sin ; there is nothing left us to illustrate it withal : therefore to be delivered and saved for ever from the just Punishment and dismal Wrath of God , must needs be deemed Great Salvation ; and the Excellency of it will at length be known to them who slight and despise it , when they come to fall and perish under the want of it . He that is delivered from lying in Prison for a thousand Pound Debt , where he must have lain till Death , having nothing to pay it , and being fallen into the Hands of Justice it self , but meeting with a Friend who paid all he owed , he cannot but cry out , O great Love and Compassion , that would be a Deliverance indeed ! But it is nothing to this , we in a spiritual Sense being delivered from Hell by Jesus Christ , who payed our Debts for us , each of us owing not less than ten thousand Talents , I mean , so many Sins , and every Sin a greater Debt than ten thousand Pounds . And this brings me to the next Demonstration . Eighthly , The Salvation of the Gospel is a Great and Glorious Salvation , if we consider the Way and Means by which this Salvation is wrought out and accomplished for us . It could not be effected , except the Son of God became Man , or without the Incarnation , Mediation , and bloody Passion of Jesus Christ . The precious Blood of Christ must be poured forth , or there was no Salvation , no Deliverance for our Souls ; Gold nor Silver could not purchase it , nor the best of all earthly things : For as much as ye know that you were not redeemed with corruptible things , as Silver and Gold , from a vain Conversation received by Tradition from your Fathers , but with the precious Blood of Christ , as of a Lamb without blemish and without sp●t . No such Price would be accepted of God , so precious is the Redemption of the Soul. Quest . But may be some may say , Could not the Law effect it ? Could not the keeping the Precepts , the Law of the Ten Commandments do it , nor the Sacrifices of the Law procure Salvation for us ? Answ . No , it was impossible , the Law requires perfect Righteousness , sinless Obedience ; besides we have broke it , and thereby the whole World is become guilty before God : And , could the Blood of Beasts , the Blood of Bulls and Goats take away Sin , or satisfy Divine Justice , and so make an Atonement for our Iniquities ? No , no , For it is not possible that the Blood of Bulls and Goats should take away Sin. Sin cannot be done away without an infinite Price : What Influence could the Blood of Beasts have to take away Sin ? being in their own Nature corporal things , they could not deliver us from the spiritual Evil of the Soul ; nor were they ordained of God to that End and Purpose , but to point out the great Sacrifice : Besides , saith the Text , Sacrifice and Offerings for Sin thou wouldst not , but a Body hast thou prepared me . It must be the Blood of Christ , whose Sufferings had a satisfactory and inconceivable Worth in them ; For what the Law could not do , in that it was weak through the Flesh , God sending his own Son in the likeness of sinful Flesh and for Sin condemned Sin in the Flesh : Compare this with that Passage of the Holy Ghost , in Heb. 1. 3. Who being the Brightness of his Glory , and the express Image of his Person , and upholding all things by the Word of his Power ; when he had by himself purged our Sins , sat down on the right Hand of the Majesty on High He being God as well as Man , or his Humanity being hypostatically united to his Divine Nature , offered up himself by the Eternal Spirit a Propitiatory Sacrifice unto God ; by which Satisfaction and Merits he purged , or took away the Guilt and Pollution of Sin , and delivered us from that just and deserved Wrath that was due unto it , by bearing of it himself in our Nature and stead ; so that God ( who was injured , and whose Holy Law was violated ) might be just , or that his Justice might appear , ( for he could as soon cease to be God , as cease to be just ) and yet hereby he magnifies his Mercy also . What can we desire more , than to be delivered from Sin , and purged from Sin ? This was the Way and no other , which the Wisdom of God found out in Christ ; both those Attributes are united : so that Justice , as well as Mercy , says , Whosoever believeth in Jesus Christ , or lays hold of his Righteousness by Faith , shall be justified , and eternally saved . The Apostle adds his being sat down on the right Hand of God , to intimate he hath made our Peace , obtained Redemption for us , and brought in by his Obedience , Everlasting Righteousness , and made an end of Sin ; and as a mighty Conqueror , has triumphed , and is gone to Heaven , and there appears at the Father's right Hand , to plead the Merits of his own Blessed Sacrifice , and that Atonement he hath made for us by his own Blood on the Tree . O consider what our Salvation cost him , what did he do to work about this Salvation ! Why he , 1. Became Incarnate , or was made Flesh ; And the Word was made Flesh , and dwelt among us , and we behold his Glory as the Glory of the only begotten of the Father , full of Grace and Truth : Though he was equal with God ( as you lately heard ) yet he took on him the form of a Servant . 2. He became poor . Sirs , Jesus Christ who was rich , that he might accomplish the Salvation of our Souls , became poor ; May not this affect our Hearts ? We must be miserable for ever , or Christ must become poor , and seem to be miserable for a Time : No Salvation for us , useless our Blessed Saviour doth abase himself and take our Nature upon him ; For verily , he took not on him the Nature of Angels , but took on him the Seed of Abraham . All this was , Brethren , to bring this Blessed Salvation to his chosen Ones . 3. He in his humane Nature must be made under the Law , and so become obnoxious or liable to the Obedience the Law required ; yea , he was obliged to keep it exactly in every part thereof . When the Fulness of time was come , God sent forth his own Son made of a Woman , made under the Law : The Apostle adds the Reason of this , to redeem them that were under the Law. He thus became , not only bound to do what the Law required , but to suffer what the Law threatned and 〈◊〉 on us , who had broke and violated it , and this in our Nature , or in the same Nature that had sinned , in which 〈◊〉 the Justice of God required a Satisfaction for the wrong Sin had do 〈◊〉 unto him : Which being impossible for sinful Man 〈…〉 and that we might not be exposed for ever unto th● 〈…〉 Wrath and Punishment in Hell , which was due to 〈…〉 for us , or in our place , that we through 〈…〉 Obedience , and painful Death and Suffering both in 〈…〉 Body , might obtain a gracious Discharge from Si● , or free Justification unto Life , and a full deliverance from Wrath and Etern●● Death . 4. Nay , and as he must di● if he procures Salvation for us , so by this means he also was made a Curse for us ; for we having broken the Law , 〈◊〉 under the Curse of it ; the Law le ts fly its bitter Curses against very 〈◊〉 thereof : For as many as are of the Works of the Law , are under the Curse ; and therefore impossible for us to be 〈◊〉 and saved by it . Whosoever keepeth not the Law perfectly , is cursed ; but no Man can keep the Law perfectly , therefore all Man naturally are cursed , and impossible then to be blessed , until delivered from that Curse : and this therefore Christ came to do , him hath God sent to bless us ; which Blessing we could not have 〈…〉 Christ puts himself in our place , and bears the Curse away from us : Christ hath redeemed us from the Curse of the Law by being 〈◊〉 a Curse for us ; for it is written , Cursed is every one that 〈◊〉 on a Tree . He that was hanged on a Tree under the Law , was hanged for transgressing of it , and was cursed of God ; and when 〈◊〉 is said , Christ was made a Curse for us , it signifies his bearing that Wrath and indignation of God , which was due to us for our Sin : and his he must do if ever we are justified and eternally ●●ved from that Eternal Wrath and Vengeance Sin had brought upon every Soul of us . 5. As our Lord Jesus , if he procure Salvation for us , must die , and become a Curse for us , so he must also raise up himself from the Dead , or be discharged of the Bonds of Death ; he must destroy Death , and be freed out of Prison : He therefore rose again from the Dead for our Justification . His Discharge was virtually a Discharge for us , or for all he died for ; our Lord Jesus must subdue all our Enemies , and bring not Death only , but the Devil also , and all the Powers of Darkness under his Feet , or there could be no Salvation for our poor Souls : Forasmuch then as the Children are partakers of Flesh and Blood ; he also himself likewise took part of the same , that through Death he might destroy him that had the Power of Death , that is , the Devil : And deliver them , who through fear of Death were all their Life-time subject to Bondage . Christ and Believers are of one and the same Nature ; they are as it were but one Man , or are so united as to be considered as one Mystical Body . This was held forth in his Incarnation , in his assuming our Nature : He took not only an Humane Soul , but our Humane Flesh into Union with his Divine Nature , that both our Souls and Bodies might be brought into Union with him , and that our Bodies might also be raised from Death to a State of Life and Glory at the last Day , and be fashioned like unto his Glorious Body ; Who hath abolished Death , and hath brought Life and Immortality to light through the Gospel . Had not Christ conquered Death , and the Devil who had the Power of Death , we had been lost for ever : He hath not only taken away Sin , the Sting of Death , but he hath and will be the Death of Death ; The last Enemy that shall be destroyed , is Death . The Body as well as the Soul is brought into Union with Christ ; he is the Head of the whole Believer , the Body as well as the Soul : Shall I then take the Members of Christ , and make them the Members of an Harlot ? Both Body and Spirit are the Lord's , our Body is the Temple of the Holy Ghost . Brethren , what a Conquest hath Christ made ! how hath he subdued all our Enemies , that so he might work out a full and perfect Victory for us in every respect : For this Corruptible must put on Incorruption , and this Mortal must put on Immortality , 1 Cor. 15. 53. So when this Corruptible shall have put on Incorruption , and this Mortal shall have put on Immortality , then shall be brought to pass the saying that is written , Death is swallowed up in Victory , Ver. 54. O Death , where is thy Sting ? O Grave , where is thy Victory ? Ver. 55. 6. And lastly , And as Christ must conquer the Devil , the World , Sin , Death and the Grave , for us , and in our Nature ; so he must by his mighty Power destroy the Devil , and Sin 's great Power in us , and vanquish that natural Enmity that is in our Hearts against God and his Ways , and thereby restore the Image of God in us which we had lost . HEB. II. 3. How shall we escape if we neglect so great Salvation ? Ninthly , GOSPEL-Salvation is great , if we consider the Subject thereof , or what is delivered and saved for ever , namely , the Souls and Bodies of his People . First , The Soul : that is it Jesus Christ came to save , which is very precious , as I shall shew you in a deduction of several Particulars . Certainly the Salvation of the Soul must needs be a great Salvation : What is it to save our Estates , our Liberties , our Healths , the Members of our Bodies , our Eyes , Arms , Legs , or our natural Lives , to the saving of our precious and immortal Souls ? The Soul is more worth than all the World : What shall it profit a Man to gain the whole World , and lose his own Soul ? 1 st . To demonstrate the great Worth , Excellency and Preciousness of the Soul , consider that it was first formed in the Image of God , in Righteousness and true Holiness . Our Souls had a glorious Impression of God's Image stamp'd upon them in the first Creation , which we lost by Sin and Transgression : But this Blessed Image is restored again , as you have heard , by the Grace of God in this Salvation . 1. Pray , Brethren , remember that the Soul of Man is capable of a Divine Impression , of God's glorious Image ; it is made , I mean , of such a Nature , that it is capable of this great Blessing , therefore to be deemed a very precious thing ; God will not stamp his Image upon low and base Metal , if I may so speak with reverence . 2. There are three things I find which the great God glories in , as being peculiar to himself , or his own glorious Prerogative alone ; The Burden of the Word of the Lord for Israel , saith the Lord , which stretcheth out the Heavens , and layeth the Foundations of the Earth , and formeth the Spirit of Man within him . The first is his stretching out of the Heavens ; O what a great and glorious Work was that ! The second is his laying the Foundation of the Earth , the hanging it upon nothing ; what a wonderful thing is that , considering its great Weight and wonderful Body ! The third is , his forming of our Souls : Certainly the Spirit or Soul of Man is a glorious thing , that God should account the Creation of it amongst those chiefest Parts of his admirable Handy-work . Why is not the forming the Blessed Angels , who are glorious Spirits , rather mentioned ? it is worthy of serious Contemplation : Our Bodies are fearfully and wonderfully made , they are no small part of God's Wisdom and curious Workmanship , if the Nature and Order of every Part was considered , as some Artists who study Man's Humane Body will shew you : But what is the Formation and Excellency of our Bodies to our Souls ? 3. The Soul is capable of Divine Union with Jesus Christ , through a Communication of the Holy Spirit , and by Faith of the Operation of God , and thereby the whole Man partakes of the like Union also ; therefore it is a very precious thing , it is principally the Soul that Jesus Christ doth espouse , it seems to be a proper or fit Match for the Son of God : He that is joined to the Lord is one Spirit . 4. And 't is not only capable of Union , but also of Divine Spiritual Communion , both with the Father and the Son : That which we have seen and heard , declare we unto you , that you might have fellowship with us ; and truly our Fellowship is with the Father , and with his Son Jesus Christ . That Communion we have in our Spirits with the Father and the Son , is by the Holy Ghost , by which we come to have , through his gracious Influences , a Communication of that which is truly and spiritually Good , according to our Needs , and to delight , strengthen and rejoice our Hearts : our Souls being changed into the Life and Likeness of Christ , and walking in the Light of the Spirit , we have Fellowship one with another ; that is , Christ with us , and we with Christ : for till the Soul is regenerated , it cannot have Fellowship with the Holy God , for Light cannot have Fellowship with Darkness ; it is not earthly or sensual , but a Divine , Heavenly and Spiritual Communion . O what a precious thing is the Soul of Man ! there 's no other Creature that is capable of these most excellent Privileges save Man ; Mankind only of all that dwell on the Earth : Nor could we have had this Honour and Dignity conferred on us , ( we should not , I mean , been capable Subjects of it ) had it not been upon the Account of the excellent Nature of our Souls . 5. Our Souls are also capable , it appears from hence , of Divine Inspiration : God in a gracious manner inspires our Spirits with glorious Light and Knowledg ; there is a Light of Acceptation , and a Light of Inspiration : Like as Astronomers tell us , that the Moon i● of such a Nature that she is capable , by the glorious shining and reflection of the Son , to receive Light ; and so she shine , and gives Light to us in the Night : Thus the Moon is a Light of Acceptation , but it is the Sun that gives Light to her . So a Candle is made meet to receive Light , but shines not , gives not Light until it is lighted : And thus also our Spirits are made meet to receive Divine Light from God ; The Spirit of a Man is the Candle of the Lord : but it never shines with any supernatural Light , until the Lord pleases to light it . There is a Spirit in Man , and the Inspiration of the Lord giveth him Vnderstanding : In Man , that is in every Man , every Man hath a rational Soul in him fit to receive Divine Light and Inspiration , if God please to inspire him therewith ; he hath not that saving Knowledg and Light naturally , no not till he doth partake of the Inspiration of the Almighty : Though Man be endowed with natural Light , Knowledg and Reason , and may understand in some measure the Parts of Natural Religion , yet that Light is but Darkness compared to the supernatural Light of Grace , or the saving Knowledg of God in Christ . All true and spiritual Knowledg and Understanding , is from the special Inspiration of the Almighty : For what Man knoweth the things of Man , save the Spirit of a Man that is in him ? even so the things of God knoweth no Man , but the Spirit of God. But though it be thus , that Man's Spirit , without the Teachings and Inspiration of God's Spirit , cannot understand nor know the things of God , that is , the Mysteries of the Gospel , or have the saving Knowledg of Christ , yet there is a Spirit , a Soul in him that is capable to receive this Light and Revelation of God , when he pleases to enlighten him therein : therefore I say , the Soul of Man is a very precious thing , and so tends to greaten the Salvation of the Gospel , by which it is saved from Hell and Wrath. 6. The Soul is capable of Divine Contemplation , it can muse , meditate and contemplate upon God the highest and chiefest Being ; no other Creatures on Earth are capable to do this , because they have no rational Souls : What have some Men found out of the Mysteries of Nature , by means of the Excellency of the Soul ? Nay , and also what Knowledg have they attained of the God of Nature ? as might be demonstrated should I speak of Natural and Moral Philosophy , &c. though it is true , and I deny it not , but that the knowledg of these things is acquired in a great measure , yet nevertheless all in the first place , next unto God , must be attributed to the Excellency of the Soul : I am fearfully and wonderfully made ; marvellous are thy Works : and that my Soul knoweth right well . David ascribes that wonderful Knowledg which he had of the Works of Creation , to his Soul : No doubt he was well skilled in Philosophy , and was a Man greatly given to Contemplation : My Sub●iance was not hid from thee , when I was made in secret ; and curiously wrought in the lowest parts of the Earth . How curiously and exquisitely hast thou ( as if he should say ) composed my Bones , Muscles , Sinews , Veins and Arteries , in my Mother's Womb , and all the Parts and Members of my Body : And my Soul contemplates all these things , my Soul knows that thou art a wonderful working God. O what a precious thing is the Soul of Man ! what pity is it that it should be lost and damned for ever , ( and how doth this tend to demonstrate the Glory and Greatness of this Salvation ! ) for it was under Wrath and the Curse of God by Sin. Sirs , the Nature of the Soul is such , that it leads a Man out to behold and magnify God in the Works of Creation and Providence , tho it want , supernatural Light and Knowledg : But O when it comes to be divinely inspired , what does it discover through the help of the same Spirit of God in Christ , and of the Work of Redemption ? For all Knowledg to this Knowledg , is but of little worth : Paul therefore determined to know nothing but Christ and him crucified ; nay , and accounted all natural Knowledg , Gifts , Wisdom and Improvements , or whatsoever he once esteemed of , to be but Dung in comparison of the Excellency of the Knowledg of Jesus Christ his Lord. 7. The Soul is precious doth yet further appear , because without an enjoyment of God , or a part and interest in him , it can never by happy , nothing short of God himself can fill its Desires . This some of the Heathens , by the dim Light of Nature , came to understand ; it is restless until it comes to find God , Rest , Peace and Satisfaction in God , who is the best of Beings , and our chief Good. The Soul is much like unto Noah's Dove which he sent out of the Ark , that found no rest for the Sole of her Foot , until she returned unto him in the Ark : Therefore miserable will all those be that for ever shall one Day be separated from God , should they meet with no worse Torment than that . A Man accounts it no small Misery to be deprived of that which he esteems to be his only Happiness , though he knows he can enjoy it but a short time : Suppose it be his Riches , his Houses , his Lands , or his Gold and Silver , or his Pleasures , or his Honours , or his dear Relations , in whom his very Life seems to bound up ; he is upon the loss of that which he esteems so highly of as a dead Man. Now sure if the Soul is of such an excellent Nature , that no created Good can fill its Desires , nothing in this World , nothing but God himself , it must needs be a very precious thing : But so it is ; for as Rachel said once to Jacob her Husband , Give me Children , or I die : So this is the Voice of the Soul of Man , Give me God , give me Christ , or I die . Nay , to be deprived of God , is the Death of the Soul ; and it was that which brought Death on the Soul of Man originally ; by Sin we were deprived of God , and that was the Death of the Soul : God is the spiritual Life of the Soul , as in a moral sense the Soul is the natural Life of the Body ; for as the Body is dead without the Soul naturally , so the Soul is dead without God spiritually . Therefore the Salvation of the Soul must needs be a great and glorious Salvation , that which brings God again to the Soul , that which restores God , a lost God to the Soul , that gives Life to a poor dead Soul and makes it live again , and so be happy again , yea and that for ever more . 8. The Soul is precious , and a most excellent thing it appears , because God's Thoughts are so let out upon it . What care hath he taken of the Soul of Man ! How early did he concern himself for the redemption of it ! and what a way did he seek out and contrive to restore it to a state of Peace , Joy and Happiness again , when he foresaw it brought under Death , Sin and Misery : it seems to be the Darling of Heaven ; as it was formed ( as it were ) by the Breath of God , so nothing he thinks too good to impart for its Ransom to redeem it , nor nothing too precious to feed it , heal it , or comfort it : He gives the Bread of Heaven , the very Flesh and Blood of his own Son to feed it , the Righteousness of his own Son to clothe it , the Graces of his own Spirit to deck and adorn it ; nay , and his own Spirit is sent to lead , to guide , protect and govern it . Certainly these things clearly shew and demonstrate its great Worth , or that it is a most excellent thing in God's sight . 9. The Soul is precious , if we consider what God gave for its Redemption . David saith , That the Redemption of the Soul is precious , and ceases for ever ; hard to be obtained , though not impossible ; nothing but the Blood , the precious Blood of Christ Jesus could redeem it . Some take Soul there for our Life , but certainly David intends the Redemption of the Soul from Sin and Wrath. Silver and Gold could not do this , no it must not be redeemed , it could not be redeemed by corruptible things , not by a thousand Rams , nor ten thousand Rivers of Oil , nor by our First-born ; the Fruit of the Body could not make an Atonement for the Sin of the Soul : No , no , it must be the Father's First-born , it must be Jesus Christ , the Blood of the Son of God , or nothing ; if Christ die not for the Soul , it must perish for ever . But rather than the Soul should be lost and undone for ever , God will not spare his own Son , but deliver him up for us all . 10. The Soul is very precious doth appear , because from the unwearied Attempts , and restless Endeavours of the Devil to destroy it , all Satan's grand Rage and Malice is let out against the Soul of Man ; had it not been for our Souls , he would have concerned himself no more to have work'd out our Ruin , than the Ruin of irrational Creatures : But he foresaw the precious Nature of the Soul of Man , what excellent Faculties it was endowed withal , and what a glorious Image of God was stamp'd upon it , and therefore he rages and foams out his hellish Spite and Malice against us , and all to destroy our Souls ; and this Rage and Fury he continues still against our Souls . O what Ways , diverse and cunning Stratagems doth he use , that so he may spoil the Happiness , or destroy the Comfort of our Souls : For as it is God's great Concern to save our Souls , so it is Satan's great Business to damn and destroy our Souls for ever ; and as God contrives Ways and Means to make our Souls happy for ever , so the Devil contrives Ways and Means to make our Souls miserable for ever . The Soul is ( as I may say ) that sweet Morsel Satan hungers after , and fain would tear in pieces and devour if possible ; it is not so much to destroy our Bodies by natural Death , as our Souls and Bodies by eternal Death . O how great is that Salvation , that is the Salvation of our precious Souls ! God's Care , Cost and Labour to preserve our Souls , to save our Souls , shews that it is of great Worth. And it is this that makes Man to differ so much from brutish Creatures , and to excel all the Works of God in this nether Creation : Had it not been for our Souls , would God have been any more concerned for us , than for the Beasts that perish ? And was not the Soul , I say , a very excellent and precious thing , Satan would not make it his greatest Work and Business to destroy it , as he hath always done , and still continues to do . 11. The Soul is very precious doth yet further appear , because if a Man could gain all the World , all the Riches , Honours and Pleasures of the World , with the loss of his Soul , his Loss would be more than his Gain , yea , infinitely more ; there 's nothing that can make a Recompence for the loss of the Soul , as our Saviour clearly shews , Mat. 16. 26. All the World is nothing in Value when compared with the Soul ; therefore it is precious . 12. The Soul is immortal , its Nature is Life , it is no corporal Thing , 〈◊〉 thing , it is not composed of the four Elements as our 〈◊〉 it cannot di● , nor be annihilated ; it will either 〈…〉 , Joy and ●lehedness , or else of Eternal 〈…〉 : 'T is strange to me that any Man should 〈…〉 to be mortal . ( 1. ) 〈…〉 and cast Contempt upon themselves ? 〈…〉 Mankind of their greatest Glory , and re●der Man in 〈…〉 above the Beasts that perish ; and also they darken and ●●●●ngely eclipse the Infinite Love and Grace of God in the Redemption and Restoration of Man. ( 2. ) And if the Soul be mo●t 〈…〉 with the Body , then had we not been redeemed at all , we ●●d been no more if 〈◊〉 than the Beasts are ; we should but have 〈…〉 been no more , we should have known no more Pain nor Sorrow after Death . ( 3. ) Besides , if the Soul was mortal then the same Food that feeds the Body , ●eeds , or might feed the Soul ; and the same Balsam that will heal the Sores of the Body 〈…〉 Sores and Wounds of the Soul. I see● reason who I should not from their foolish Notion affirm this : Therefore when the 〈◊〉 sick , they should send to a Physcian to 〈…〉 case of bodily Sickness , and not s●nd 〈…〉 of 〈◊〉 to apply a spiritual Cordial . What signifies a Spiritual Medicine to a Corporal Thing ? Will preaching the Word seed and relieve a Man that is ready to perish with external Hunger ? Moreover , ( 4. ) If the Soul be mortal , then that Sword that kills the Body , also kills the Soul , Man may as well still one as the other : But how contrary is this to that which our Saviour s●ith to his Disciples , And fear not them which kill the Body and are not able to kill the Soul , but rather fear him which is able to destroy both Soul and Body in Hell. 'T is not a Sword , a Spear , nor a Furnace of boiling Oil that can kill the Soul ; Man that way cannot hurt the Soul , 't is Sin that destroys that . Note this well , if Man cannot kill the Soul , it is immortal ; but Man cannot kill the Soul , therefore it is immortal . Is there any Creature or Thing that is Mortal , which Man cannot kill , or deprive it of Life ? Certainly these Men are strangely misled . ( 5. ) Besides , did not our Saviour say to the Penitent Thief on the Cross , I say to thee , this Day thou shalt be with me in Paradise ? Was the Body of Christ , and the Body of that gracious Person that Day together in Paradise ? Their base abuse of this Text , in reading it falsly , by misplacing the Stops , will not relieve them ; I say to thee this Day ; I make thee a Promise this Day , that thou shalt sometime or another be with me in Paradise : thus they to favour their grand Error misplace the common Point in reading ; which should we allow of , what abominable Abuse might be put upon the Scripture in other places , even quite to destroy the true Sense , nay and make the Scripture speak untruly ? ( 6. ) Moreover , doth not Paul say , For me to live is Christ , and to die is Gain . How could Death be Gain to him , if his Soul was mortal , and slept with his Body in the Grave ? Is Communion with Christ on Earth worth nothing ? Is it Gain to lose that ? They know he would no sooner rise from the Dead if he died presently , than if he lived twenty or thirty Years longer in the Body : How then could Death be Gain to him ? Certainly it would be great Loss to him , for he would lose all those Years of sweet Joy and Comfort in Communion with Christ , if he died presently , which he might have should he live twenty or thirty Years longer in this World. ( 7. ) To this let me add what Paul affirms in another place ; For we know that if our earthly House of this Tabernacle be dissolved , we have a Building of God , an House not made with Hands , eternal in the Heavens . He doth not say , when this earthly House is raised up again , but when it is dissolved , that is , when the Body lies in its dusty Crumbs , the Soul hath a House in Heaven : Therefore ( saith he ) we are always confident , knowing that whilst we are at home in the Body , we are absent from the Lord. Pray what is that which is absent from the Lord whilst it is at home in the Body , is it not the Soul ? And what is that which is present with the Lord , when it is absent from the Body ? Doth not this Place as fully prove the Immortality of the Soul , as if the Apostle should in plain words say , at Death the Soul ( which dwells now in our Body ) goes to Heaven , to dwell in Heaven , it goes to Christ , Heaven is its Home ? As soon as Lazarus died , his Soul was carried into Heaven , signified by Abraham's Bosom ; and as soon as the rich Man died , his Soul was in Hell : though it is a Parable , yet it clearly teaches us thus much , ( though Parables do not always go on all four , as we use to say ) . ( 8. ) To which let me add what Paul further says , For I am in a Strait betwixt two , having a desire to depart and to be with Christ , which is far better . Our Souls at Death depart , and they go to Christ : What is Joy and Peace in Christ , to Joy , Peace and Consolation with Christ ? In the Resurrection-Day Christ comes to us , we shall meet him in the Air , but at Death we go to him ; the Spirits of all Men go upward , to God that gave them , to be sent to the Place appointed for them , either to Heaven , or to the Prison of Hell , or Place of Darkness ; in which Prison the Spirits of those Men are now who were once disobedient ( and sinned against God ) in the Days of Noah . ( 9. ) In the last place , to prove the Soul to be immortal , consider well what Paul saith ; I knew a Man in Christ above fourteen Years ago , ( whether in the Body , I cannot tell , or whether out of the Body , I cannot tell , God knoweth ) such an one caught up to the third Heaven — How he was in Paradise and heard unspeakable Words , which it is not lawful for a Man to utter . In the third Heaven , or in Paradise for certain he was ; but whether caught up Body and Soul together , or in the Soul only out of the Body , he could not tell . From whence I argue , that Paul knew that the Soul was capable of being separated from the Body , and in that separated state capable of the Divine Ravishments of Heaven , or of the Vision of God , if he had not been of this Judgment , since he was in the third Heaven , he might be sure he was taken up in the Body . Besides , do we not read of the Spirits of just Men that are already made perfect ? Object . But is it not said that David is not yet ascended into Heaven ? Answ . I answer , Peter there only refers to the Body of David , that is not ascended , for his Sepulchre is with us to this Day , saith he ; and therefore he argues David means Jesus Christ , whose Soul was not left in Hell , that is , his Body was not left in the Grave , for the Body is often in the Scripture called by the Name of the Soul. But when we read of the Soul as distinguished from the Body , and as that which Man cannot kill , it intends the superiour Part of Man , or that which in our common acceptation is called the Soul , or Spirit of Man ; in which the Image of God was chiefly created , and which is fed with Spiritual Food , and capable of sweet Communion with Jesus Christ , as you have heard . Now then if the Soul be Immortal , and goes to Hell or Heaven at Death , I mean to Joy or Sorrow , or to a Prison of Pain and Darkness , or to a Palace of Joy and Pleasure ; O what a great Salvation is Gospel-Salvation ! How soon doth eternal Misery or Torment seize upon the Ungodly ; even no sooner do they die but their Souls are in Hell , and no sooner do Believers die but their Souls are in Paradise : and had not Christ came and wrought out our Salvation , our Souls must have lain under Wrath and Misery for ever in an eternal separation from God and all true Joy and Happiness . O what a fearful and an amazing Loss is the loss of the Soul ! Sirs , pray remember , this Salvation is the Salvation of your precious Souls ; thy Soul , O Sinner , is dearly concerned in it : Our Soul is our All , what have we more ? A Man is never utterly undone till his Soul is utterly lost : if the Soul is saved , all is saved ; but if the Soul is lost , for ever lost , all is lost . But , 2 dly . The loss or losing of the Soul , is the loss of the Body too ; that must have perished for ever with the Body of Beasts , whilst our Souls must have lain in Torments , had not Christ came to redeem us . Moreover , The Salvation of the Soul is the Salvation of the Body ; Christ came to save both the Soul and Body too : And hence the Apostle saith , Even we our selves groan within our selves , waiting for the Adoption , to wit , the Redemption of our Body ; that is , for the farther Effects of our Adoption . Now are we the Sons of God , but it doth not appear what we shall be ; that is , it doth not appear what we shall be when our Bodies shall be raised . He shall change our vile Body , that it may be fashioned like unto his own glorious Body . This Salvation saves not our Souls only from Wrath , but our Bodies also , they shall rise to Life and Immortality ; the Bodies of the Wicked as well as their Souls shall be cast into Hell , but the Bodies and the Souls of the Godly shall be glorified in Heaven for ever . O what a grievous thing it is to think of the loss of the Body , to have the Soul taken away from the Body ! But how sweet is it to think of that Day , when those two old Friends shall meet together again , and when both shall be delivered from all Evil , from all Deformity and Pollution , and be glorified , and also shall never part more , or be separated from each other to the Days of Eternity . APPLICATION . 1. Reproof to such who despise their own precious Souls : What Fools are they , who to save their Hutts , lose their Heads ; or who to save their Goods in a fearful Fire , lose their dear Child in the Cradle ? As I once told you of a Woman that did thus , her House was on Fire , and she bestirred her self to get out her best Goods ; and at last when she could go in no more , she rejoiced that she had saved her Goods ; but said one to her , Woman , where is your Child ? O my Child , my Child ; then she cried her Child , when it was too late , for that was burned to Death in the Cradle . Just thus some , to get and save their Goods , to get the World , lose their Souls . We read of some , who to save their Lives or their Bodies from being burned to Ashes for Christ , denied Christ ; they could not burn for him : What saith our Saviour ? He that seeks to save his Life , shall lose it . What Fools are they then who think that way to save their Bodies ; for as they lose their Souls , so they lose their Bodies also : And it is not worse to have the Body to ●e in Hell-Fire for ever , than to be burned in Martyrdom , and be consumed to Ashes in Corporal Fire ? 2. Consider , that all such who neglect this great Salvation , slight and neglect their own precious and immortal Souls : What is the Hope of the Hypocrite though he hath gained , when God taketh away his Soul ? He makes a bad Market that puts off his Soul at any Price ; What shall a Man give in exchange of his Soul ? Jesus Christ , who knew the great worth of it , laid down a Price of infinite Value to redeem and purchase it . Witches they say sell their Souls to the Devil out of Malice , to be revenged on some that have offended them : What a dismal thing is that , how fearful is their State ? But pray , Brethren , what do they lose who sell their Souls to the Devil , as it were , for the sake of their brutish Lusts , or out of love to Sin ? Thus the Whoremongers and unclean Persons sell their Souls , and Drunkards who will have their merry Bouts , their Cups and Pots , and silthy Companions , and may be their Whores too , let what will become of their immortal Souls : others will have their Pride and haughty Hearts , gay Clothes , and their detestable Dresses , though their Souls are clothed with Rags , and a crawling Worm knaws on them , and to Hell must be thrown at last , where the Worm dieth not , and the Fire is not quenched . Moreover , the carnal Worldling will be rich , he will lay up Gold and Silver , he will gain the World though he lose thereby his own Soul. But remember , Sinners , Christ died for the Soul , this Salvation is the Salvation of the Soul ; and does any wretched Sinner despise his Soul , or is it think you not worth his Pains to part with his Cups , with his sinful Companions , with his or her Pride , unlawful Gain , or the love of this World , to save it for ever ? 3. How does this tend to reprove such who do expose their precious Souls to eternal Wrath , for the unjust Gain of Six-pence or a Shilling ? Are there not too many such in the World , who will cheat , lie and defraud their Neighbours for a small matter of profit ? O how dear will they one Day pay for that Gain ! 4. How does this reprove likewise such Parents that think they can never do enough for to enrich their Children , or get them great Portions , and care not what they eat , drink , wear , or how richly their Bodies are deck'd and adorned , but take no care of their immortal Souls , but rather indulge them in their Sins and vain and wicked Practices , and set also Soul damning Examples continually before their Eyes ? 5. We may also infer from hence , what a mighty Charge , an amazing Charge Parents have committed to them ; as also the Ministers of the Gospel , who are to take care and watch over the Souls of such who are committed to them , as such that must one Day give an Account of them . 6. Moreover , wo be to such who deceive and blindly lead the Souls of Men to destruction , that are so exceeding precious : If the Blind lead the Blind , they will both fall into the Ditch . 7. Shall I exhort you , Sinners , to look to Christ for the Salvation of your Souls . 1. He bids you look to him ; Look unto me , and be ye saved , all ye Ends of the Earth . 2. Consider , that there is no other way to save your Souls , there is but one Saviour , and one way of Salvation : There is no other Name given under Heaven whereby we must be saved . He that receives Christ , believes in Christ , shall be saved ; and he that believes not shall be damned . 3. If Life be more worth than all the World , certainly the Soul is more worth than ten thousand Worlds . O do not part with it on any Terms , for it cost Christ dear , the Price of his own Blood ; his Heart-Blood was let out to save our Souls . Alas , there are some nevertheless that are like the false Prophets of old , who sold the Souls of the People for a handful of Barley , and for a piece of Bread. 4. How near may some of you be to Death ; and if you have not got an Interest in Christ before then , what will become of your precious Souls ? 5. Will you consider what Means of Grace God is pleased to afford you for the good of your Souls , and know it is by the preaching of the Gospel that God commonly saves the Souls of Men , I mean , that it is the Means he uses for the begetting of Faith : Shall the Word have some good Effect upon your Souls this Day ? 6. Consider , all your Prayers , Tears , Alms-deeds , all Reformation of Life , Services , Duties and inherent Holiness , cannot save your Souls ; no , none but Christ , nothing but the Merits of Christ , it is his Blood alone that made your Peace , and must wash away all the Guilt and Filth of your Sins . Your Souls , your precious Souls , O Sinners , are wounded , polluted , naked ; what will you do ? Nothing but Christ's Blood I tell you can heal them ; nothing but his Flesh , his Blood , can feed them ; and nothing but his Righteousness can clothe them ; and nothing but the Graces of Christ's Spirit can inrich , can deck and adorn your Souls ; and without Faith you cannot obtain any of those Blessings . O what shall I say to you , if going down upon my Knees could move you to lay to Heart what a sad State you are in , who have not received by Faith this Salvation , and incline you now to believe , I would readily do it ; but alas , it is God's Gift : O look up to him , do what you can , pray and attend on the Word : What do you say , do you believe that this is a Great Salvation ? Will you esteem it , and look after it above all things in the World ? It is , Sirs , that one thing needful ; chuse with Mary that good Part that shall never be taken from you . Shall there be Joy in Heaven this Day ? how can you slight such a precious Soul , and such a precious Saviour , who spilt his Blood to save the worst of Sinners ? Will you tread his Blood under your Feet ? If so , what will you do at the Day of Death , and in the Day of Judgment ? Should your Souls be lost , there is no repairing that Loss , no redemption of the Soul out of Hell , no other Price , no other Saviour , no other way ; if this be slighted , you must perish . HEB. II. 3. How shall we escape if we neglect so great Salvation ? I AM upon the Proof and Demonstration of the greatness of the Salvation of the Gospel . I closed with the ninth Reason of the Point the last time . Tenthly , Gospel-Salvation is a great and glorious Salvation , if we consider what such who have interest in it are raised up unto , or do and shall partake of ; I mean , what great Blessings and wonderful Privileges they are invested with by it . First , Pardon of Sin : This Blessing have all they that receive it . 1. Consider the Blood of Christ is the way of Gospel-Remission , no Remission of Sin without the shedding of Blood ; there is remission of Sin , but no Blood could procure this Remission but the Blood of Christ : he paid our Debts , in whom we have redemption through his Blood , even the Forgiveness of Sins . It was by his offering himself an Expiatory Sacrifice to God ; there 's no Salvation without Pardon of Sin , and no Pardon of Sin without a Compensation be made by Jesus Christ to the Law and Justice of God. 2. Consider who are pardoned , even all that believe , though they were never such great Rebels against God ; such were Traitors and Enemies once , who are now forgiven . Here is a Pardon for the vilest Sinner , that sees his horrid Evil and Rebellion , and takes hold of Jesus Christ , or looks up to him by Faith. 3. Consider the Nature of this Pardon and Gospel-Remission : Such are pardoned for ever ; I will remember their Sins no more , they are blotted out for ever . God promises to all penitent and believing Sinners , to throw their Sins into the Depth of the Sea. 4. Consider the Terms of Pardon , it is a free Forgiveness , we having nothing to pay : God of his meer Grace and Goodness doth forgive us through the Atonement of Christ's Blood freely ; Even I am he that blotteth out thy Transgression for my own sake , and will not remember thy Sins : This is spoke to a People that had wearied the Lord with their Iniquities . O what a glorious Salvation is this , that here is Remission and free Pardon for rebellious Sinners , such that deserve nothing but Wrath and Hell ! 5. It is a Pardon of all Sins , great and small , Sins of Omission , and Sins of Commission , Sins of all sorts and sizes . 6. 'T is God that blotteth out our Sins ; he that can forgive , he whose right it is to pardon , he against whom we have sinned ; and he who when he gives a Pardon , none can supersede it nor revoke it , let them do what they can . Secondly , Reconciliation with God is another Blessing of this Salvation : God doth not only forgive us , but he takes us into his Bosom , he is fully reconciled to us in Jesus Christ ; he cries , Fury is not in me . Again he says , This is my beloved Son in whom I am well pleased . When we were Enemies , we were reconciled to God by the Death of his Son : And none can make God our Enemy again for ever , if we are Believers ; none can separate us from his Love in Jesus Christ our Lord , as something ag● I shewed you , no not Sin nor Satan . Thirdly , By this Salvation we come to have Union with God , and to be made one Spirit with Jesus Christ : and how great and glorious is this sa●red Union ! but having formerly spoken to it , I shall not say more to it n●w . Moreover , we are not only brought into a State of Union but are also admitted to have Communion with the Father , and the Son. Brethren , it is one thing for a Traitor to be pardoned , and another thing for him to be admitted into the King's Presence , and to become one of his great Favourites : Truly our Fellowship is with the Father , and with his Son Jesus Christ . Fourthly , By this Salvation also we are justified : Justification is a high Privilege ; By him all that believe are justified from all things , from which ye could not be justified by the Law of Moses . Let me shew you what it is to be justfied , that so this Salvation may appear the more great and glorious to you . 1. To be justified , is more than to be pardoned . A Man may be forgiven , and yet not have the Guilt removed from him , nor be declared Righteous and Innocent . To be justified , is to be pronounced Just and Righteous in God's Sight , through the perfect Righteousness of Jesus Christ , or to be actually acquitted upon Trial , or discharged from the Guilt and Punishment of Sins ; not that we are not Sinners in our selves but as Christ was made Sin for us who knew no Sin ( in himself ) so we are made the Righteousness of God in him , who knew no Righteousness in our selves . As our Sin was imputed unto Christ , so his Righteousness is imputed unto us : God in Justification deals not with us in a way of Mercy only , ( as he doth in Pardon of Sin ) but in a way of Justice and Righteousness also ; we paid all that was due to vindictive Wrath and Justice in Jesus Christ , ( I mean , Jesus Christ for us as our Surety hath done it ) . 2. Justification is so great a Blessing , that the Justice of God hath nothing to lay to the Believer's Charge , for Justice as well as Mercy does acquit him . 3. Nor hath the Law any thing to lay to the ●●arge of them that God justifies , Christ in our stead having answered all the Demands thereof , and born the Penalty it denounces upon the Transgressors of it : Christ hath redeemed us from the Curse of the Law , being made a Curse for us . 4. And as the Law can lay nothing to our Charge if God justifies us , so can none else : Who shall lay any thing to the Charge of God's Elect ? It is God that justifieth , who shall condemn us ? None can implead such , or put in an Accusation that shall be heard at God's Bar ; if it is God that doth acquit us , that justifies us , what signifies any Charge that can be brought in against us ? What though for want of clear Light our Hearts should condemn us , or wicked Men , or Satan ; our Hearts may charge us unjustly and ignorantly , for want of Light , and wicked Men and Devils maliciously . 5. Moreover , none can condemn such that God justifieth , because it is Christ that died : Hath not his Death Worth and Merit enough in it ? It is Christ that died , he who was God as well as Man ; our Debt is long ago paid ; and when we believe , we receive an actual Discharge . The Apostle challenges all the Enemies of our Souls , to come in and see what they can do to condemn a justified Person ; Come World , come Devil , come Law , come Sin , come Conscience , what can you lay to the Charge of those that Christ died for , and God hath actually acquitted ? Bring forth your Plea , your Charge of Eternal Condemnation ; Hath not Christ born the Punishment due to these for all their Sins they have , do , or may commit ? Is not his Satisfaction more than enough ? Hath he not purchased and merited superabundant Grace ? Come saith a poor Believer , I will stand Trial with you now , though I have but one single Plea , It is Jesus Christ that died for me , and in my room : I appeal to the Great God and Judg of Heaven and Earth , whether my Plea is not good , and according to Law , and allowable . Sirs , by this Plea all are silenced and impleaded at once . 6. All that are justified , are compleat in Jesus Christ , they are without Spot before the Throne of God : And ye are compleat in him , which is the Head of Principalities and Powers . Christ's Compleatness and Perfection , in respect of his Suretiship-Righteousness , being accounted to us , we are compleat touching our Justification ; we want nothing , our Garment is without Hem , and there is no Spot nor Stain in it : Thou art all fair , my Love , and there is no Spot in thee . Behold , thou art fair , my Love , behold thou art fair . Thou wast exceeding beautiful , and thy Renown went forth among the Heathen for thy Beauty : for it was perfect , through my Comeliness which I had put upon thee , saith the Lord. Quest . Whether is Justification all at once , or a continued Act in God ? Answ . 1. I do not believe it is a divided Act ; as 't is God's Act , so it is one Act only : but whether it be one entire Act , or as one transient Act , as if all were 〈◊〉 out with a Pen at once , or a continued Act , I shall not determine ; but this I will say , He that God accepteth and justifieth in Christ , ●one of his Sins shall ever be charged upon him , as to that 〈…〉 Wrath and Vengeance that is due to them : for as the●e is an Imputation of Righteousness unto us , so it follows that there is a Non-Imputation of Sin. 2. Justification admits of no Degrees tho it should be thought to be a continued Act in God ; and though in our sight and feeling we may not thus apprehend it through want of Faith , and by reason of Satan's Temptations , yet as to the Act it self , we are never less nor more justified , because the Matter of our Justification , viz. the Righteousness of Christ , is not less or more , but always the same , and it cannot be lost , as I have proved in this Treatise . As Christ , Brethren , was justified at his Resurrection from all Sin that was laid upon him , or which met in him on the Cross , so all Believers are cleansed and justified from all Guilt , and that for ever ; and this Christ pleads in Heaven for them as often as they sin : By one Offering he hath perfected for ever them that are sanctified . Object . Why doth David say , Enter not into Judgment with thy Servant O Lord ; for in thy sight shall no Flesh living be justified ? Answ . That is in himself , no Man can be justified by his own Righteousness in God's sight ; all must say with Bildad , How can Man be justified with God , because he hath sinned , and daily doth Sin ? Who dare appear at God's Bar in his own Duties , in his own sincere Obedience , or in his inherent Holiness ? No , every one must fly to God in Christ , and plead his Justification and Discharge through him alone : No Man hath any thing to recommend him to God in point of Justification in his sight , nor doth he need any other Righteousness to discharge him or to acquit him before God ; yet we as in our selves must ●●y with Job , If I justify my self , my own Mouth shall condemn me . 7. Such is the blessed State of those who by the Father are justified through this Salvation , that to them the Apostle affirms there is no Condemnation : There is therefore now no Condemnation to them which are in Christ Jesus . ( 1. ) He doth not say there is nothing in them , which in its own Nature doth not deserve Condemnation . ( 2. ) Nor doth he say , a true Believer shall never condemn himself , pass a Sentence unjustly against himself ; for that he may do . ( 3. ) Neither doth he say , Satan shall never condemn him : but let whoever will condemn such , God will not , Christ will not , and Sin cannot , the Law cannot ; no more can the Devil , nor a Believer's own Heart , I mean , so as to bring him under Eternal Condemnation . 8. And lastly , All such that are justified , shall be glorified ; see Rom. 8. 30. O glorious Salvation , that brings in this blessed Privilege ! how happy are all justified Persons ! Fifthly . Adoption appertains to this Salvation : Every Believer is raised also to this great Privilege , and hath this Prerogative , he is made a Son of God , a Child of God. Adoption is to take such to be Children , that naturally were not , as a special Act of Grace and Favour : So we who were the Children of Wrath by Nature , are made or adopted to be the Children of God by Grace through Jesus Christ . And Christ in working out this Salvation , procured this glorious Blessing : Christ hath redeemed us from the Curse of the Law , that we might receive the Adoption of Sons . To be Kings Children is no small Dignity , yea , the Children of the King of Heaven and Earth : What manner of Love is this that the Father hath bestowed upon us , that we should be called the Sons of God ? Beloved , now are we the Sons of God , &c. God is not ashamed to be called our God , nay , our Father . 1. Brethren , this is an honourable Title : What were we once , how low , base and ignoble , before Grace ? 2. This Privilege it appears cost Christ dear . 3. And because we are Sons , God hath sent forth the Spirit of his Son into our Hearts , crying , Abba , Father . 4. And if we be Children , then Heirs , Heirs of God , and joint Heirs with Christ . 5. Then , Beloved , we also as Children shall be cared for , as Children be fed , as Children be clothed , as Children also be chastened ; God in all Afflictions deals with us as his Children . 6. And if Children , we shall be always Children , for we are not only the Children of God by Adoption , but we are also begotten and born of God , and so partake of his Divine Nature , which we cannot lose . Sixthly , By the Grace and Means of this Salvation , we are espoused to Jesus Christ . O what an Honour and Dignity is this , Believers are the Bride , the Lamb's Wife ! And how is , and shall the Spouse of Christ be clothed ? Even in Gold of Ophir : She shall be brought to the King in Raiment of Needle-work . She is all glorious within , and she shall be all glorious outwardly in Body too e're long , as well as she is so now in her Soul and inward Parts . Jesus Christ puts Chains about the Necks of all that are his , or that he espouses , I mean , those precious Graces of his Spirit which he hath purchased for them ; For they shall be an Ornament of Grace unto thy Head , and Chains about thy Neck . The Father called for the best Robe to be put upon his Son , as soon as he returned home , and a Ring on his Finger . The inward Beauty of the Spouse does even ravish the very Heart of Christ : Thou hast ravished my Heart , my Sister , my Spouse ; thou hast ravished my Heart with one of thine Eyes , with the Chain of thy Neck . With one of thine Eyes : some understand by one of her Eyes , the Eye of Faith ; no doubt that is a precious Grace in Christ's sight . Every Believer partakes of Grace , and all Spiritual Gifts ; every Grace is a glorious Ornament , and of great Price in the sight of God. This Salvation makes Men and Women glorious Creatures , new Creatures , every one resembles the Son of a King ; they hereby come to partake of God's Holy Nature : And as the Grace of this Salvation makes glorious Christians , so it does also make glorious Churches , Candlesticks of pure Gold. Seventhly , This Salvation brings Peace with it . Peace is a precious Blessing , we receive Grace first , and then Peace : My Peace I give unto you , my Peace I leave with you . The Peace of God is so excellent a thing , that it passes all Mens Vnderstanding . What would Spira or Child have given for true Peace and inward Serenity of Mind ? O it is a great and glorious Salvation ! Were these things considered , and could be fully opened , it would appear more abundantly ; true Peace of Conscience is never known to the Worth of it , but to such who have known the want of it . Eighthly , I might also speak of Sanctification , which Blessing all they also partake of that have an Interest in this Salvation : Holiness is an Heaven on Earth , it is Heaven begun here , and it fits and makes every Believer meet for that blessed Inheritance of the Saints in Light ; the Spirit and Graces of the Spirit are given to this end , I mean , to make us holy in Heart and Life . Ninthly , Free access unto the Throne of Grace , is another Blessing and Privilege which all Believers receive who have a part in this Salvation . Christ hath made the Way easy for us to the Father ; it is by a new and living Way which he hath consecrated for us through the Vail , that is to say , his Flesh , or by his Death . Tenthly , All the Promises of God belong to Believers , and are procured for them in and by this Salvation : They are great , exceeding great and precious ; there is a Fulness in them : the Promises as they are sure in Christ , Yea and Amen in Christ , so they answer every State and Condition any Believer can be in . Eleventhly , All the Ordinances of the Gospel belong to this Salvation , and are no small Privilege ; they are as golden Pipes to convey Heavenly Riches , or Sacred Treasure to our Souls . Nay , and in the last place , there is a Crown of Glory that every Believer shall be raised unto , that hath a saving Interest in this Salvation ; and not only a Crown , but a Kingdom also . Now is not this a great Salvation , which raises poor Creatures who were fallen as low as Hell , up to Heaven , and of being Slaves of Sin and Satan , to be Sons and Daughters of God ? It was a great Salvation that Joseph had when he was brought out of Prison , where he lay in Irons , to be the chief Ruler under the King in Egypt : And it was a great Advancement of David from following the Sheep , to sit on a Throne ; but nothing like this of Believers . What is an Earthly Throne to an Heavenly one ? He that overcometh , shall sit down with Christ in his Throne , and reign for ever and ever . APPLICATION . 1. Admire this Salvation , say it is no small thing to have a part in it . I cannot particularly apply what I have insisted upon : But , 2. Bless God for Jesus Christ . You cannot say that the Salvation he hath wrought is a barren Salvation . O what is and will be the product of it ! 3. Particularly , Consider what a Blessing Justification is , and take heed you are not drawn away nor corrupted about the nature thereof . 4. Be exhorted , you that are Saints , to strive to exercise Faith in respect of your Justification : Believe the Gospel-Testimony ; He that believeth is justified from all things , &c. You have the Word of that God that cannot lie to assure you of it . Do not judg of your Justification according to the degree of your Sanctification , as if you were no further justified than you are sanctified , or that your Sanctification is any Cause of your Justification ; nor do not think you are more justified when you are in a lively frame of Duty , than at another time when deadness and dulness takes hold of you . Object . I cannot believe so , as to rise to a full perswasion that I am justified , and shall be saved , though I can relie upon Christ as a poor Sinner for my Justification and Eternal Life . Answ . 1. Well , bless God for that Faith : for a full Assurance doth not appertain to the Essence of true Faith , but it is the highest degree of it ; and no doubt many are gone to Heaven that never attained to that degree of true Faith. 2. I knew a Godly Minister who told me in his Sickness , a little before he died , All his Hopes were gone , he could not come to Christ as a Saint , his Evidences were so clouded ; this he uttered with Tears , as I remember , and with no small grief : He presently broke forth , and said , But , Brother , I can come to him as a poor , burdened , lost and heavy-laden Sinner , and I am sure he will not refuse me , or to that purpose . If thou canst do so , certainly great Peace will come in ; it is from the weakness of our Faith that a strong and full Perswasion is wanting : a direct Act of Faith I am perswaded must needs bring in the greatest Joy and Comfort ; a looking for all the signs of true Grace in us , oft-times confounds a poor Christian . If there is no Sin that thou dost allow thy self in , but dost hate Sin as Sin , and lovest Holiness , and art willing to follow Christ in all things according to thy Light , and lovest all the Saints of God as such , no doubt but thy State is good and safe . 3. But remember , if thou canst not come to a satisfaction about what I speak , in respect of those Signs , yet know , if thou dost believe , i. e. rely upon the Merits and Righteousness of Christ , as a poor Sin-sick Sinner , all may be well . 4. Take heed you do not look for a Righteousness in your selves to recommend you to God , or to trust in for Justification : Also know that it is not for the sake of Christ's Merits , or for the sake of his Righteousness that we are justified , but that it is his Righteousness that is the Matter of our Justification alone before God , as it is ●puted unto us , and received by Faith. Christ's Merits render no our Faith and sincere Obedience to be any part of our Righteous●ess to Justification in God's sight ; 't is his Righteousness only which was perfect , and no other Righteousness must thou be fo●nd in , in this respect , if thou art justified and eternally saved . Though 't is true , that Man that has true Faith , shall find the Effects of it to be such , that it will cleans● and purify his Heart and Life ; and that Faith that hath not such Effects and good Fruits to accompany it , is a dead Faith , as the Apostle James shews . HEB. II. 3. How shall we escape if we neglect so great Salvation ? I Closed the last Day with the tenth Demonstration , to prove the Salvation of the Gospel to be Great and Glorious . Seventhly , Gospel-Salvation is Great and Glorious , because it is a full , a compleat , and a comprehensible Salvation . That which I intend hereby is this , viz There are all things contained in this Salvation which our 〈…〉 in order to Grace , and whatsoever is necessary for us here , and eternal Glory hereafter ; 't is not a barren , or a partial Salvation , but a fruitful and compleat Salvation : it does not require us to make B●●k , and allow us no Straw ; it doth not command us to believe , and give us no Power ; it is not like the Law that commands perfect Righteousness , and condemns all that have it not , but gives no Strength to perform it . Some there be who seem to preach a strange Gospel , they tell you what Christ hath done , viz that he hath died , &c. and done his part in this Salvation , and lest Sinners to do their part ; the Debt is paid , you may go out of Poison if you will , this they do tell you : But , alas , alas ! the lest Sinner is bound , he is in Chains , under the Power of Sin and Satan ; nay , he is dead , and what can he do ? Is his Power greater than the Power of Satan ? Can he translate himself out of the Power of Darkness , into the Kingdom of God's Son ? Can he , by any Power God hath given him , quicken himself , or raise himself from the Dead ? No , no , this is impossible . But now , say I , Gospel-Salvation is a full and com●●●● Salvation , what is needful and absolutely necessary to be don● for the Sinner , in order to his having a saving Interest in it : Jesus Christ will accomplish , nay , and he will do it himself , he will not ●dmit you to have a Share or a Part in the Salvation of your own Souls : for as he knows Sinners are not able to do that which must be done for them , and in them , if they are interested into the Blessings of this Salvation ; so he will have and must have all the Glory and Honour of this Salvation himself , from the first to the last ; Christ hath no Partner , no Competitor in this great Work , I mean , in and about the Salvation of our Souls . 1. Sinners , are you dead , dead in Sins and Trespasses ? Christ is come to quicken you ; I am come that you might have Life : There is in this Salvation Life for dead Sinners ; Christ hath a certain Water to give , that whosoever drinketh of it , though he be dead , yet he shall live ; that Water is his Spirit , 't is by that by infusing of his Spirit into the dead Soul , that the Soul comes to be quickned : the Spirit of Christ is his quickning Voice ; The Dead shall hear the Voice of the Son of God , and they that hear shall live . Christ is our Life , not only as he purchased Life for us , but as he by his Spirit infuses it in us . The Spirit is that Vital Principle in us ; You hath he quickned , that were dead in Trespasses and Sins . And he puts forth his Almighty Power to do this , as the Apostle had declared to the Saints at Ephesus , just in the Verses before in the first Chapter , shewing to them that the same Power is put forth in raising us from a Death in Sin , ( or in working Faith in our Souls ) that was wrought in Christ when he was raised from he Dead ; and therefore it is said to be the exceeding Greatness of his Power to us-ward , who believe according to the working of his mighty Power , as before . Can any Man do this , can he raise himself ? Dead Lazarus might quicken and raise himself as soon out of the Grave , as a dead Sinner can quicken himself , or believe of himself : no , Faith is God's Gift , and it is the vital Principle of our Souls . I wonder what some Men mean , when they say , Sinners must come up to the Rule of the Promise , before they lay hold of the Promise . Can they quicken themselves ? True , if they can , the Promise runs , Christ will give them Life . Get Life , create Life in your Souls , and lay hold of the Promise : strange Notion ! I am sure Life must be first in the Soul , before the Soul can do any thing that is truly and spiritually Good ; before Life is infused , there is no motion towards God , let the Motives be what they will. 2. Sinners are blind , spiritually blind , and it is Jesus Christ must give them sight ; nay , and he in the Work of this Salvation , is anointed to open blind Eyes : he is given to be a Light unto the Gentiles , and so to be God's Salvation to the ends of the Earth . Spiritual Life and Spiritual Light is in this Salvation , and both are created in the Soul ; nay , when Christ gives us Life , he gives us Light also . Object . But it is said , Awake thou that sleepest , and arise from the Dead , and Christ will give thee Light. Answ . ( 1. ) I answer , That which God commands us to do in one place , he says he will do for us in another place . ( 2. ) It doth not imply that the Creature can of himself rise from the Dead , but shews that he must be raised and quickned before he can receive Light from Christ . ( 3. ) It shews a necessity of Faith , or that we must believe , and therefore ought to attend upon the Means of Faith , and look up to God to obtain it : Faith cometh by hearing , that is the way he takes to work it in our Souls . 3. Sinners , have you hard and rocky Hearts , Hearts of Stone , even as hard as the nether Milstone ? Why now God bids you , he commands you to make you a new Heart . But can you do that ? if Christ never gives you Salvation until you create in your selves a new Heart , and break your stony Hearts into pieces , you will never have Salvation at all , but must perish for ever ; and this Salvation will be in vain to you , and to all Mortals were it so : But pray observe the Promise , this Salvation is so full , that it hath a new Heart in it ; A new Heart also I will give you , and a new Spirit I will put within you , and I will take away the stony Heart out of your Flesh , and will give you an Heart of Flesh : A new Heart , a holy , a tender and broken Heart , this God will give : It is not naturally in us , but it is of God's free Grace given to us : Hence David cried , Create in me a clean Heart , O God , and renew a right Spirit within me . Thou didst , as if he should say , give me a new Heart , but I have apostatized from thee , and polluted my Soul ; O create again a clean Heart in me , or renew thy Work. Not that he had lost his new Heart , but he would have God recover him from his Fall , and put him into a holy and spiritual Frame , which none but he that hath an almighty creating Power can do . And if we cannot quicken our selves from a State of spiritual Deadness , how should poor Sinners raise themselves from a State of spiritual Death ? Sinner , here is Comfort for thee whose Heart is hard , and thou feelest it hard , and that makes thee go mourning all the Day : behold , in the Salvation of the Gospel , a new Heart , a Heart of Flesh is promised ; it is not you that can make your Heart new : No , no , it is Jesus Christ that must do it , 't is his Work ; We are his Workmanship , created in Christ Jesus to good Works . 4. Is there in the Hearts of Sinners naturally Enmity against God ? Christ in this Salvation takes it away : The carnal Mind is Enmity against God , it is not subject to the Law of God , neither indeed can be . See in what a Pickle the Mind and Will of Man naturally is in : What can a Sinner not do , if the Doctrine of sore Men were true ? they can repent , believe , be regenerated , and what not ? But 〈◊〉 says Paul , their Mind , their Will is not subject to the Law of God , nor to the Gospel , nor Rule of the Promise neither , neither indeed can be . Where they put a can , Paul puts a cannot . So 〈◊〉 another place he saith , But the natural Man receiveth not the things of the Spirit of God , for they are foolishness unto him ; neither can he know them , because they are spiritually discerned . Here is a cannot again ; 't is impossible till the Spirit of God removes that Enmity and Darkness , and bows and bends the Will to the Will of God , which shall be done when the Salvation of the Gospel comes with Power to the Soul of a poor Sinner . 'T is Christ that must slay this Enmity , as well as he did that which was between Jews and Gentiles : He is a Mediator , not only to reconcile God to us , but us also to God ; My People shall be willing in the Day of my Power . 5. Sinners , are you polluted , defiled with Sin , and filthy in God's sight ? How will you get rid of this abominable Filth , which renders you loathsom in God's sight ? Can you wash away your Pollution , will Snow-water do it ? No , no , For though thou wash thee with Nitre , and take thee much Sope , yet thine Iniquity is marked before me , saith the Lord. Sin is not easily washed away , the Guilt of it , nor the Filth of it : This Job well knew , therefore saith , If I wash my self with Snow-water , and my Hands never so clean , yet shalt thou plunge me in the Ditch , and my own Clothes shall abhor me . 'T is not Snow-water , nor much Sope , no nor a Sea of brinish Tears that can wash away the Defilement and Guilt of Sin that cleaves to the Soul. But , Sinner , in this Salvation there i● a way found out to cleanse thy filthy Soul , nay , a Fountain opened for Sin and for Vncleanness . God , 't is true , says , Wash thine Heart from Wickedness , that thou mayest be saved . So far I d●ny not , as Man is able , he ought to abstain from Sin , and cleanse himself : But says Christ , If I wash thee not , thou hast no part with me : 'T is he , it is his Blood that cleanses us from all Sin. This Salvation , Brethren , is a full and compleat Salvation , it brings every thing with it we need . Rather than the Stain , the Pollution and Guilt of Sin should abide upon us , Christ will pour forth his own Blood to wash it away ; He hath loved us , and washed us from our Sins in his own Blood. He gave himself for his Church to this End , That he might sanctify and cleanse it with the washing of Water by the Word , that he might present it to himself a glorious Church , not having Spot or Wrinkle , or any such thing , but that it might be Holy and without Blemish . 6. Sinners , are you bound in strong Chains , and in the Prison-house ? Are you in the Bonds of Iniquity ? How will you do to come out , for you are kept by the strong Man armed : if you can conquer this strong and cruel Enemy , you may get out ; but are you a Match for Satan ? No certainly , none can deliver himself , none can get out of Satan's Hands , it must be done by one mightier than he . Well , in this Salvation there is Liberty , Christ is clothed with Power , as you lately heard ; he is anointed to preach the Gospel to the Poor : he is sent to heal the Broken-hearted , to deliver the Captives , and to set at liberty them that were bound . Jesus Christ is stronger than the strong Man armed ; He hath taken captive Captivity himself . O what a blessed , what a great and glorious Salvation is this ! 7. Are you poor , and naked , and have nothing to cover your Nakedness but filthy Rags ? Well , be it so , yet this Salvation brings to you a rich and glorious Robe , viz. Christ's Righteousness , nay change of Raiment ; Salvation it self is called a Garment , and it is by this Salvation also you have the Robe of Sanctification and Grace wherewith you are clothed : Humility is called a Garment ; I counsel thee to buy of me white Raiment , that thou mayst be clothed , and that the Shame of thy Nakedness appear not . 8. Are you poor hungry Souls , and have no Bread , nothing to eat , but are forc'd to feed on Husks , as the poor Prodigal did ? Soul , to thy joy , in this Salvation is Bread of Life for thee ; Eat you that which is good , and let your Soul delight it self in Fatness . The Gospel , Sirs , provides a Feast of fat things . Have you not read of the Marriage-Supper , All things are now ready ? O what a Banquet doth this Salvation make for hungry Sinners , and such who hunger and thirst after Righteousness shall be filled . 9. Are you Thirsty , and have no Water to drink ; are all Wells empty , and all Springs dry ? Yet know , O Sinner , here is the Well of Salvation brim full ; If any Man thirst , let him come to me and drink . 10. Are you guilty , Sinners , and condemned to die by a Holy and just Law ? The Gospel-Salvation has a full Discharge for you , Christ hath died in your stead , and here is a Pardon , a free Pardon obtained upon his Satisfaction . 11. Or Sinner , dost thou want a broken Heart , dost thou want a penitent Heart ? in this Salvation Christ has purchased Grace to melt and soften thy Heart ; Him hath God exalted at his right Hand , to be a Prince and a Saviour , to give Repentance to Israel , and Remission of Sins . 12. Dost thou want Faith , or more Faith ? It is to be had in this Salvation ; To you it is given in behalf of Christ , not only to believe , &c. To believe , Grace to believe is given to poor Sinners ; Christ is the Author and Finisher of our Faith. 13. Do you want Peace ? the Gospel is the Gospel of Peace , Christ is the Prince of Peace ; and as he had made Peace for us , so he hath promised to all that lay hold on this Salvation to give them Peace , yea great Peace , not such Peace that the World gives . 14. Do you want Strength ? it is in this Salvation also ; In the Lord ( that is ▪ in Christ ) shall one say , have I Righteousness and Strength . Nay , you shall be strengthned according to his glorious Power ; Christ is our Strength : as he is God's Arm of Power , so he is our Arm also ; I will strengthen thee ; yea , I will help thee ; yea , I will uphold thee with the right Hand of my Righteousness . 15. Or do you want Comfort ? this Salvation hath all Joy and spiritual Comfort in it : God is called the God of all Comfort and Consolation ; but he is so only to us in Jesus Christ . Christ hath procured and sent the Comforter himself to us , and to abide with us for ever ; I will not leave you comfortless , I will come unto you . 16. Do you want Weapons and Armour to ingage your Enemies ? this Salvation provides these also , see Eph. 6. 10 , 11 , 12 , 13. Christ's Souldiers are armed compleatly , yea , they have Armour of Proof put upon them . 17 Do you want a Guide ? this Salvation provides you an infallible and faithful Guide also . ( 1. ) To guide us , we have God's Word , which is that sure Word of Prophecy , which if you follow , you shall never go astray . ( 2. ) To guide us we have also the Holy Spirit , and Spirit of Truth ; when he is come , he will guide you into all Truth . 18. Or do you want a Shepherd to feed you , a King to rule you , a Priest to sacrifice and make an Atonement for you , a Prophet to teach you ? this Salvation provides all these for you : Christ is your Shepherd , your Priest , your King , your Prophet , and excels all that ever bore those Names . 19. Do you want an Husband , would you change your Condition : What say you , Sinners , particularly you young People , do you desire a good Match , to be well disposed of in Marriage ? O then receive this Salvation , here is a Prince , nay the Prince of the Kings of the Earth , that desires your Love ; will you accept of this Offer ? behold , he is now come and knocks at your Doors . O open to him , say not nay ; For this Match being once made between Jesus Christ and your Souls , this Salvation and all that is contained in it , is yours for ever . 20. Would you be Rich , Great , Honourable , truly Rich and Honourable ? here it is , receive this Salvation , and all these things ( as you heard the last Day ) are yours ; none so Great , so Rich , nor so Honourable as Believers : The Righteous is more excellent than his Neighbour , the Saints are the excellent in all the Earth . 21. Do you want Health , and would you be freed of all your Diseases and Sickness for ever ? Health is in this Salvation , Soul-health , and that is the best Health ; Christ hath born our Sicknesses to cure and heal our Souls . 22. Do you want a great Portion ? this is more than all the other this Salvation is so comprehensible , that God himself is contained in it : This Salvation gives us Interest in God , God hereby gives himself to every Believer to be his Portion , Christ hath purchased this Portion for us , he restores to us a lost God ; by this Salvation we come to injoy God again . ( 1. ) God is a Portion that will supply all thy Wants . ( 2. ) A Portion that will content and fully satisfy every Soul that has an Interest in him . ( 3. ) A Portion that can never be spent nor wasted . ( 4. ) A Portion for thy Soul , and a Portion that will last as long as thy Soul shall last , and that is for ever . Sirs , many have great worldly Portions , but they are sometimes soon spent , and they become poor and miserable . Some also have great earthly Portions , bodily Portions , but have no Portion for their poor Souls : O get God to be your Portion , i. e. believe in Christ , receive by Faith this Salvation , and God is thy Portion , Christ is thy Portion . ( 5. ) God is a present Portion , and also a future Portion ; you may feed on this Portion : and the more you live on this Portion , the more you have . ( 6. ) God is an infinite Portion , an inconceivable Portion ; whatsoever is in God so far as it is communicable , or God seeth good to impart of himself to us , so much of God we shall have : what God i● , and what God has , is a Believer's . ( 7. ) Sinner , a Portion thou must have , and God too to be thy Portion , or thou must perish for ever . The loss of God at first was the undoing of all Mankind , that was our ruin ; nor can that Loss be ever repaired until we have God again : an eternall loss of God will be the Torment and Misery of the Damned . ( 8. ) The Reason why the Father sent Jesus Christ to work out this Salvation was , that we might have God to be our God : Brethren , God saith to every one of you that are Believers , as he said to Abraham , Fear not , Abraham , I am thy Shield , and thy exceeding great Reward . Such may say with David , My Flesh and Heart faileth but God is the strength of my Heart and my Portion for ever . And with the Church in the Lamentations , The Lord is my Portion , saith my Soul , therefore will I hope in him . ( 9. ) Brethren , God in this Salvation breaks up ( as I may say ) the Fountain of the great Depths of his Divine Grace , Love and Goodness : The Passage was stop'd by our Sin , till Christ opened it by shedding his Blood ; there was no other way whereby God might let out of himself in his Eternal Goodness to us , but this Way only , to the Glory of all his Divine Attributes . ( 10. ) Hereby we have not only God to be our God , our Portion , but he is so restored to all that believe , that they shall never lose him again for ever . ( 11. ) Did we want a Surety , not only to pay our Debts , but also to secure us in a State of Grace , and to preserve all our Riches for us ; this Salvation provides such a glorious Surety for us : Alas , we are like poor Orphans under Age whilst in this World , and are not able nor fit to be intrusted with what is our own , I mean , to have it in our own Hands ; therefore we and all our Riches are put into the Hand of Christ , to keep and improve our Riches for us , and to give of it forth to us as he in his Wisdom sees best for us . They that slight this Salvation , slight this Portion , this God , and all true Happiness in him : in this Salvation , this Portion is offered to you Sinners , God is willing to be your God , your Friend , your Father and Portion for ever . Here is God in this Salvation , Christ in this Salvation , the Holy Spirit in this Salvation ; God , and all the Fulness of God ; Christ , and all the Riches of Christ ; the Holy Spirit , and all the Graces and Blessings of the Spirit : the Pearl of great Price is thine , if thou hast a Part and Interest in this Salvation . Here is the Spirit to quicken thee , to renew thee , to sanctify thee , to strengthen thee , to comfort thee ; here is Grace to deck and adorn thee , rich Robes to cover thee , the Promises to chear thee , feed and support thee , the Ordinances to feast thee , and Angels to guard , protect and preserve thee . O what a full , compleat and comprehensible Salvation , Brethren , is the Salvation of the Gospel ! 23. And lastly , here is Heaven in this Salvation , Heaven , and all the Glory of it ; here is a Kingdom in this Salvation , a Kingdom of Glory , of Light , of Joy and Pleasure ; here is a Crown that fadeth not away , in this Salvation , a Crown and Kingdom for every Christian ; therefore this Salvation is great and glorious . HEB. II. 3. How shall we escape if we neglect so great Salvation ? BRETHREN , the last time I shewed you that Gospel-Salvation is a great and glorious Salvation , because it is a full , a perfect and compleat Salvation ; it is not a piece or part of our Salvation that Christ worked , and doth work out for us , but it is the whole of it in every part thereof . Twelfthly , 'T is a Great Salvation , in respect of the first and principal Minister , Preacher , and Publisher of it ; this is one of the Apostle's Arguments and Demonstrations in our Text , which at first began to be spoken by the Lord , &c. Jesus Christ was not only the Saviour that God sent , and the Author and Finisher of this Salvation , but the Revealer , the Minister or Preacher of it : God who in times past spake unto the Fathers by the Prophets , they were his Ministers , Hath in these last Days spoken to us by his Son , that is , his Son personally , as he was manifest in the Flesh . 1. His own Son , his only Son , his only begotten Son ; he hath no other Son begotten by an eternal Generation but Christ alone . 2. The Father's Heir , The Heir of all things , by whom also he made the World , who is the express Image of the Father's Person , and the Brightness of his Glory . 3. He that hath the absolute Lordship and Dominion over all Creatures in Heaven and Earth . 4. Nay , and God the Father also speaks himself in him , in such a sort and manner as he never before spoke in any Instrument ; He hath spoken unto us ; that is , the Father in and by the Son , who is in personal Union with himself . O what a kind of Salvation is this , what a Gospel is this , that is thus revealed , made known , and published unto us ! What Mortal can think to escape that neglects so great Salvation ? What were the Holy Angels who delivered the Law , or what were the Prophets to this glorious Person , I mean , the Son of God ? But at last of all he sent unto them his Son , saying , They will reverence my Son ; sure they will attend upon his Word ; Can they forbear honouring and reverencing such a Person ? Now I will try them : as if God should say , they may know the Matter is of great Moment , and I am in good Earnest , and look for Fruit from them . Sirs , Jesus Christ , by Calling or Office , when he was upon the Earth , was a Minister , a Preacher : O what great Condescension was this in him , who is the true and eternal God! and what an honourable Employment is this ! What a high and sublime Office is the Office of a Gospel-Minister ! With what Trembling and Fear ought it to be undertaken ! I come not to be ministered to , but to minister ; that is , to preach the Gospel , to communicate heavenly Treasure to the Souls of Men and Women . The Priests under the Law were God's Ministers . Jesus Christ is God's High Priest , and therefore his chief Minister ; we must receive the Law at his Mouth , at this Priest's Mouth : We have such an High Priest who is set down on the right Hand of the Throne of the Majesty in the Heavens ; a Minister of the Sanctuary , and of the true Tabernacle , &c. or the true Church , the Church of the First-Born , which the Jewish Church was but a Shadow , a Type of : But now he hath obtained a more excellent Ministry , he excel● all Ministers ; all true Ministers are but his Substitutes , and must one Day be accountable to him ; he is the Great Shepherd , and chief Bishop of our Souls . This is he that speaketh from Heaven , who came from Heaven himself , and received his Doctrine from the Father , as Mediator , and as the great Minister of Righteousness : O how shall they escape that refuse such a Preacher , one that speaketh from Heaven ; nay , him that is God over all , blessed for evermore . Where the Word of a King is , there is Power . Who shall not then attend upon the Word of this King , this great and mighty Lord ? Sinners , with what Awe and holy Trembling should you attend on the Word of this Salvation , that began first to be spoken by the Lord ? Christ may be said to speak in and by the Prophets , nay , to speak to Adam : But this speaking doubtless refers to his personal speaking when he was on Earth . There may be said to be a threefold beginning of the Gospel-Ministration . 1. In Predictions , by Promises , and by Types . 2. In the immediate Preparation of it , and so it begun in the Ministry of John the Baptist . 3. In the open , clear , and actual Ministration of it ; and thus it begun to be first spoken by our Lord himself , ( upon his Baptism , for then he entered upon his Ministry ) and it was carried on afterwards by his Apostles , and other Ministers that he appointed ; and by his Church he daily still does appoint , and in an ordinary manner authorize Men to preach it . But O how great is this Salvation , that God should please to send his own Son to preach and publish this Salvation ! Brethren , should a King lay aside his Crown , and throw off his Princely Robes , and come into the Pulpit and preach the Gospel , would not all wonder at it , and flock to hear him ? David was a King , and yet a Preacher ; Solomon was a King , a mighty King , and yet a Preacher : but what poor and igneble , low-born Kings , nay , base-born Kings , were they to this King , who is the King of Kings , and Lord of Lords ? Certainly this is Matter of highest Concernment , or of greatest Moment of all things in the World , and before all things to be regarded . Did Christ in Person speak from Heaven to Men on Earth , and make known to them this Salvation ? Moreover , he speaks still , he it is that speaks to you now , Day by Day , by us his poor Ministers , who may be you are ready to slight and despise in your Hearts ; yet know Christ's faithful Ministers personate him , they are his Ambassadors , they represent the very Person of Christ : Now then we are Ambassadors for Christ , as though God did beseech you by us , we pray you in Christ's stead , be ye reconciled to God. He that heareth you , saith Christ , heareth me ; and he that despiseth you , despiseth me ; and he that despiseth me , despiseth him that sent me . Little do Sinners think what they do when they sleep under the Word , disregard , slight and despise the Word of this Salvation in the Mouths of Christ's Ministers , Christ's Ambassadors . See what Christ himself saith , And whosoever shall not receive you , nor hear your Words — shake off the Dust of your Feet . Verily I say unto you , It shall be more tolerable for the Land of Sodom and Gomorrah , in the Day of Judgment , than for that City . All this is because it is Christ's Word , and Christ that speaks to you by his Servants ; the same Contempt that is shewed to the Ambassadors of an earthly King , is shewed to him ; and he treats them as if it were done unto himself . Moreover , the Esteem and Honour that is shewed to an Ambassador in receiving his Word , or in hearkening with awe and respect to what he says in his Master's Name , is shewn to the King. Ministers are not to be esteemed or had in Honour for their own sakes , but for Christ's sake : But if you love Christ , honour Christ , you will love and respect his faithful Servants , and hearken to what they speak unto you in his Name and by his Authority . Thirteenthly , The Salvation of the Gospel is great and glorious , if we consider the wonderful Confirmation and Ratification of it in the Days of the Gospel in the Primitive Time ; Which first began to be spoken by the Lord , and was confirmed to us by them that heard him ; God also bearing them witness , both with Signs and Wonders , and with divers Miracles , and Gifts of the Holy Ghost , according to his own Will. The Apostle brings this in also as a farther Demonstration of the Greatness of the Salvation of the Gospel , namely , the consideration of the miraculous confirmation thereof . God is said to bear witness to the Gospel , and to the Salvation thereof ; there was never such Witness born to any Truth , as is to the Truth of the Gospel . For , 1. All the Prophets bore witness to it . 2. John the Baptist was sent to bear witness to it . 3. The Apostles were also Witnesses chosen of God to this end ; nay , and we have the Witness of God himself ; And the Father himself that hath sent me , hath born witness of me . The Father bore witness at our Saviour's Baptism , and at the Transfiguration , by a Voice from Heaven . 4. We have the Witness and Confirmation of the wonderful Miracles that our Lord wrought : But I have a greater Witness than that of John ; for the Works which the Father hath given me to finish , the same do bear witness to me that the Father hath sent me . That which was a Witness of Christ's being the true Messiah , was a Witness of the Salvation he hath wrought . 1. He raised the Dead , opened the Eyes of the Blind , even of him that was born blind ; he cast out Devils , he caused the Lame to walk , the Dumb to speak ; he cleansed the Lepers , and healed all manner of Diseases and Sicknesses among the People , and all to confirm the Truth of this Salvation ; no Man ever did such Works . 2. Moreover , the Holy Ghost was given in a miraculous manner unto the Apostles and others , they were filled , yea baptized with it , they spake many strange Languages ; and all this was , ( 1. ) To confirm and fully to prove , that Christ was the Son of God , and Saviour of the World. ( 2. ) To confirm the Truth of his Doctrine , and every Precept , Ordinance , and Promise thereof . ( 3. ) To assure all that believe of the certainty of their Eternal Salvation , and that they should never perish . And also , ( 4. ) To assure all that believe not , that repent not , but live in Ways of Sin and Wickedness , that they shall all be damned : It confirms particularly that word , Except ye repent , ye shall all likewise perish ; and that word , Except a Man be born again , he cannot see the Kingdom of God ; and that , But he that believeth not , the Wrath of God abideth on him ; and this in my Text , touching the Impossibility there is for any Man to escape that neglects this so great Salvation , and whatsoever else is contained in the New-Testament . 3. It was also ratified and confirmed by the Blood of Christ , by his Death , and by his glorious Resurrection , and by the rending the Vail of the Temple , and by that great Darkness that was at the time when our Lord gave up the Ghost , over all the Earth ; and by the rising of many of the dead Bodies of the Saints after his Resurrection . Look to it , Sirs , this Salvation must needs be very great that was thus confirmed . Fourteenthly , The Gospel-Salvation is great , if we consider with what amazement the Holy Angels behold it , they are said to look into it : 1 Pet. 1. 10 , 11 , 12. Of which Salvation the Prophets have enquired and searched diligently , who prophesied of the Grace that should come unto you : Searching what , or what manner of time the Spirit of Christ which was in them did signify , when it testified before-hand the Sufferings of Christ , and the Glory that should follow . Vnto whom it was revealed , that not unto themselves , but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you , with the Holy Ghost sent down from Heaven : which things the Angels desire to look into . They look into it with the greatest diligence , do , as it were , bow down to pry into it ; they stand , as it were , astonished to see the Son of God in Flesh , or having taken Man's Nature upon him ; he that is their mighty Lord and Soveraign , to abase himself to such a degree , and to die the shameful Death of the Cross , to work out Salvation for such vile and rebellious Creatures as Mankind are : 'T is said , He was seen of Angels . The Angels knew of Christ's coming , no doubt , long before he was manifest in the Flesh . The Angel told Daniel of the seventy Weeks , and of the cutting off of the Messiah ; and the Angels also brought the first News of his Incarnation and Nativity : but nevertheless with what Wonderment was he seen of the Angels ! The natural Knowledg of the Angels which we understand not , no doubt is great ; but they have also an experimental Knowledg , they learn of the Church the manifold Wisdom of God. They were likewise Witnesses of our Saviour's Resurrection , and ministred to him in his bloody Agony : Lo the Salvation of our Souls doth not a little affect the Holy Angels ; they see God's Love is more to Mankind , than it was to those Creatures of their own Nature that fell , I mean , the Evil Angels . O , my Brethren , shall the Angels look into this Salvation , whom it concerned not as it doth us , ( they did not need a Saviour to redeem them ) and shall not we look into it , pry into it , and be affected therewithal ? Shall all in Heaven contemplate it , and not we ? Is it so great , so glorious , and shall we not mind it above all things ? Fifteenthly , It is great Salvation , because it is a free Salvation , it is all of Grace ; You may have it , Sinners , without Money , and without Price , Isa . 55. 1. True , some things you must part with , whoever you are , that will have a part in this Salvation : But what is that ? Nothing of any Worth , nothing that will do you any good : You must part with your Sins , with your filthy Lusts , with the Love of this World. Christ came to save his People from their Sins ; not in their Sins , no , no. They that will not part with their Iniquities , with their carnal and sinful Pleasures , Profits and Honours , are never like to have any Part or Lot in this Matter : Nay , and they must part with all their own Righteousness too , I mean , in point of Trust and Dependance , and must see that they have nothing which can recommend them to God , nothing that can justify them in the sight of God ; unless a Man denies himself in all these Respects , he cannot be Christ's Disciple . But notwithstanding this , yet the Salvation of the Gospel is free ; the worst of Sinners have an Offer of it , they whose Sins are as red as Scarlet , or as red as Crimson ; here is Wine and Milk without Money , or any thing the Creature hath to purchase it , or to give for it : it is not to be had for the sake of any thing done by us , or can be done by us , or wrought in us . Sinners , the Water of Life is freely tendred to every one that thirsteth , nay to every one that will , that has a Will inclined to accept it ; if it could not be had unless we first cleansed our selves from our Sins , or made us a new Heart , it would not be free or alone of Grace , nor to be had on easy Terms , nay not at all : But you have heard that a new Heart is one part of this Salvation , 't is contained in it ; and those that would be washed , must come to the Fountain of Salvation , they must come to Christ , believe in Christ , or by Faith apply his Blood to wash and cleanse their polluted Souls . Brethren , if there was a Salvation for rich Men only , what would become of the Poor ? But this Salvation is offered unto the Poor as well as unto the Rich ; nay , and they chiefly indeed do receive it , as our Saviour testifies . And if it was a Salvation for Righteous Men only , what would become of ungodly Sinners ? But remember , this Salvation is only for Sinners , I mean , such that see their Sin , and know the want of a Saviour ; Christ came not to call the Righteous , but Sinners to Repentance . Sixteenthly , In the last place , Gospel-Salvation is a great Salvation , because it is an eternal Salvation : And being made perfect , he became the Author of eternal Salvation to all them that obey him , Heb. 5. 9. As Christ brought in an Everlasting Righteousness , so he wrought out an Everlasting Salvation : Israel shall be saved in the Lord , with an Everlasting Salvation ; once saved , and for ever saved : For as the Damnation of all that refuse or neglect this Salvation shall be Eternal , so the Salvation of all that receive it shall be also Eternal : The Earth shall wax old like a Garment , and they that dwell therein shall die ; but my Salvation shall be for ever , and my Righteousness shall not be abolished . Thus I have done with the Demonstration of the first Doctrine , which I shall improve in applying the next Proposition . HEB. II. 3. How shall we escape if we neglect so great Salvation ? Doct. II. THE great Salvation of the Gospel may be neglected . This is implied in my Text. How shall we that preached it escape if we neglect it ? Or how shall you that hear it preached escape if you neglect it ? First , I shall shew you what is intended by neglecting this Salvation . Secondly , Shew you who they are that may be said to neglect it . Thirdly , Shew you from whence it is that some do neglect it . Fourthly , Shew you what a great Sin it is to neglect the Salvation of the Gospel . First , To neglect the Salvation of the Gospel , is to neglect the Means of it , the Way which God hath appointed in order to our obtaining an Interest in it . 2. It imports a slighting of it , to omit seeking after the Knowledg of it , or to take no pains in order to the obtaining the Grace and saving Blessings thereof . 3. Or to seek Salvation some other ways . But , Secondly , Who may be said to neglect it ? Answ . 1. Such who do not think upon this Salvation , they do neglect it : Some do not regard it at all , it is not in their Minds ; they do not trouble their Thoughts about it , though it be so great . That which a Person thinks not of , let it be Matter of never so great Moment , be sure he doth neglect . Have you , saith a Man to his Friend , done that Business I desired of you ? No truly , saith he , I never thought of it ; this discovers he hath neglected it : So it is here in respect of this great Salvation . 2. Such neglect the Gospel Salvation , who do not study it , pry into it , and labour to find out the great Mysteries that lie hid in it . As he that is put out an Apprentice , to learn some curious Art or Trade , that never studies the Matter , or pries not into the Mysteries thereof , neglects his Trade : So they who do not study the Gospel , and the Mysteries of Christ crucified , do neglect the great Salvation thereof . Paul determined to know nothing amongst the Learned Corinthians , but Jesus Christ and him crucified ; this shews he did not neglect the Salvation of his own and other Mens Souls . Without controversy , great is the Mystery of Godliness : 'T is not easy to understand the Gospel , it is so great a Mystery ; if it were only a Law , with Promises annexed to those who lived up in Obedience to the Precepts of it , and Threats to such who were disobedient to its Precepts , it would not be a Mystery ; nor would the Learned Greeks have counted the preaching of such a Gospel to be Foolishness ; for such a Gospel comports with Man's Carnal Reason and with Natural Religion : But to preach Salvation by a Man that was hanged on a Tree , or by a crucified Saviour , that is a Mystery . And hence it was contemned by the Greeks , they could not understand how they could be justified by another's Righteousness , or that Christ could satisfy for their Sins ; or how our Sins could be made his , that his Righteousness should be made ours ; this is a Mystery , and this Mystery some People do not , will not study , and so neglect this Salvation . 3. Such neglect it , that will not hear the Gospel preached , but either lie at Home , or walk in the Fields , or content themselves to hear Morality or good Manners only preached , which is all the Salvation too many preach in some Places : they think they need not trouble themselves about any other Matters of Religion , but only to do to others as they would be done unto ; or to live sober Lives , and to do justly : This is good , and it is in a right manner held forth in the Gospel , and preach'd by such that preach this Salvation : But if this were all , in vain was it that God sent his Son into the World ; nay , if Morality could save Mens Souls , or any Righteousness of the Creature , or inherent Holiness , Christ is dead in vain . These Men know not what the Gospel is ; and those who preach no other Gospel than Morality do but go about to make the People good Heathens ; for what is this , but the Religion of the Heathen Philosophers ? 4. Such also neglect this Salvation , who though they come to hear Christ preach'd , yet only come out of Formality , Custom or Curiosity , or to divert themselves ; having little else to do , they will go and hear what such or such a Man will say , it is not to be instructed in the Mysteries of Salvation : nay , may be some of them may come with a Design to catch up things to improve to the Reproach of the Minister . Now be sure these Persons are such who neglect the Salvation of the Gospel . 5. Such likewise who are careless Hearers , who hear as if the things preached did not concern them , or that sleep under the Word , these also neglect this Salvation . I have heard of one that would go to the Place of Worship , because she could sleep sooner and better there than at Home ; and no wonder , since the Devil rocks the Cradle , ( as I may say ) or hath such Influence upon them , and makes them comply with his Temptations : and you shall have help , no doubt , as some who have hanged themselves ; it has been observed to be strange how they could do it after such a manner : alas , Satan helped them , he knows how to tie the Rope , and to choak them too , when they enter upon this Work. Perhaps some shall have their Thoughts in a wanton manner , run out after this or the other Object they have before their Eyes , when with Holy Diligence they should attend upon the Word of this Salvation to the profit of their Souls ; or else have their Hearts and Thoughts run out upon their worldly Affairs ; some on their Riches , Trades , and how to order their Business the Week following , and others upon their Poverty . All these I must set down as Neglecters of this Great Salvation . 6. Such who slight or neglect the Convictions of their own Consciences , or that strive to stifle their Convictions , whilst under the Word , or when gone from hearing it , like as Felix did when he sent Paul away ; the Fire the Word had kindled in his Conscience , being too hot for him to bear . 7. Such who comply not with the Call of the Word , and Offers of this great Salvation , but resist and quench the Motions of the Spirit , out of love to their Lusts , and so reject the Word , like them of old ; Lo they reject the Word of the Lord , and what Wisdom is in them ? These seem to say in their Hearts , As for the Word spoken in the Name of the Lord , we will not do it : But we will certainly do whatsoever goeth out of our Mouths , &c. These also with a witness neglect this great Salvation . 8. Such who regard not the Time , the Day and proper Season of this Salvation , do neglect it : Behold , now is the accepted Time ; behold , now is the Day of Salvation . But this is not their Time , they delay the great Matters of their Souls , God's Time is not their Time : Seek ye the Lord while he may be found , and call upon him while he is near , saith the Prophet . But they will not do this , they think it is too soon , they resolve to take more of the sweet of Sin , and feed on the Vanities of the World a little longer . God calls now , whilst it is to Day , To Day if you will hear his Voice ; but they will not regard it : Because I have called , ( saith the Lord ) and you refused , I have stretched out my Hand , and no Man regarded . — But ye have set at nought all my Counsel , and would have none of my Reproof ; — I also will laugh at your Calamity , and mock when your Fear cometh . 9. Such who prefer their sinful and earthly Pleasures , Profits and Honours , above this Salvation , do also neglect it : 'T is said of some of the Pharisees , that they believed on him , but did not profess him , lest they should be put out of the Synagogue ; for they loved the Praise of Men more than the Praise of God. I once told you of a Man who living a loose and ungodly Life , and was by that means in danger of losing his Eye-sight , insomuch that his Physician told him , He must leave that excess of Prophaneness , or he would be blind ; Ah , said he , is it so ? Then farewel my sweet Eye-sight , or to that Effect . Just thus do many poor Sinners , they will not part with their Sins , their sinful Ways , and sinful Companions ; for when they hear what they must do if ever they are saved , namely , believe in Jesus Christ , repent and turn from all their sinful Courses , they say in their Hearts , Farewel then Great Salvation ; if these things must be done , they will have none of it . I remember I heard in our Countrey , when I was young , of a prophane Person , that said in plain words , That he would have his Lusts , his Pleasures , his merry Bouts , or to that purpose , for it was all the Heaven he look'd for . O how just will it be in God to sentence such to eternal Flames ! 10. Such neglect this Salvation , who say in their Hearts to God , Depart from us , we desire not the Knowledg of thy Ways : They like not , approve not of God , nor of the Ways of God , therefore desire him to depart ; they would not have God come so near them , as to disturb their Thoughts , nor disquiet their Spirits about their eternal State , therefore they strive to divert themselves . The Wicked ( saith the Psalmist ) through the Pride of his Countenance will not seek after God ; God is not in all his thoughts : he will not trouble himself with God , and the things of God , and so neglects this Salvation . 11. Moreover , all such who believe not , give not credit to the Revelation of the Gospel , they do not believe the Report of it ; Lord , saith the Prophet , Who hath believed our Report ? Though the Report of the Gospel is given out upon the highest Evidence imaginable , yet , Brethren , there is an humane Faith that a Man may attain to and exercise without Divine and Supernatural Grace , which Men do not exert ; which if they did , it would ( were it improved ) deter them , and put a stop to many of their abominable Practices : but as some in other cases say , I will not believe such or such a thing , though it is confirmed sufficiently ; so it is here , Men will not believe , they will not give Credit to the Report of the Gospel , it is not agreeable to their carnal Reason : What! believe there is no Salvation but by the Righteousness of another ? How can this be ? Can his Righteousness justify me , be made mine ? I believe that if I do live an Honest Life , and do good to my Neighbours , I shall be saved . Says another , I can't believe that all shall be damned unless they are born again , and experience such a Change as some Ministers talk of ; for if it be so , Lord have Mercy upon us , what will become of the greatest part of the World ? Says a third sort , God is above the Devil , and I cannot believe he will ever suffer Satan to get away the greatest Number of Mankind . Ay says a fourth sort , we can't believe that Sin is so great an Evil , or so great a Matter , or that God will be so severe as to cast us into Hell for it : What 's Drunkenness ? 'T is for our Health to be drunk now and then : and what is simple Fornication ? Tush , will God think you ever cast us into Hell for such small things as these , or throw us into a Furnace of Fire ? It cannot consist with his Mercy and infinite Goodness . Now , Brethren , as all these Persons neglect this Salvation , so they make God a Liar : God hath said , There is no other Name given under Heaven whereby we must be saved ; no other way but through Christ's Blood , by his Merits and Righteousness : but they say there is . He also hath said , That the Wicked shall be turned into Hell , and all the Nations that forget God ; even whole Nations if they do so : and that no Drunkard , Fornicator , Proud Person , Unbeliever or Covetous Man or Woman , &c. shall inherit the Kingdom of Heaven ; but contrariwise , shall have their Portion in the Lake that burns with Fire and Brimstone : but they will not believe it . And God says , Except a Man be born again , he shall not enter into the Kingdom of Heaven ; but they will not believe it . O what is the Condition of these Men , Unbelief is the damning Sin in this respect , as well as it is in respect that it leads Men out to refuse and contemn the Remedy God hath appointed , I mean , the Application of the Blood of Jesus Christ . These perish as the Man did , who was told of his Danger , but would not believe it till it fell upon him to his Ruin. 12. Such neglect this great Salvation , who delay the looking after it until old Age , or till Sickness , or Death comes upon them ; How many are there of this sort ? They mind not their Souls , nor Soul-concernments , but think it is time enough , when they have spent their best Days in the Service of the World , nay , in the Devil's Service , to look after Religion , or an Interest in Jesus Christ : these , I say , also are neglecters of this Salvation . 13. All such who make not Religion , or the Salvation of their precious Souls their chief Business , or Matter of the highest Importance in the World , these must be set down as neglecters of Gospel-Salvation . Brethren , this is that one Thing needful , namely , to provide for the Soul in reference to Eternity . This was that good part Mary chose , that should not be taken from her ; she took more care about the good of her Soul , in attending on Christ's Word , than on any thing else whatsoever . This should be our general Calling , to which Work we ought to give up our selves continually , in improving all Seasons and Opportunities , and in the discharge of all spiritual Duties . O how busy are some Men , and how wise ; nay to get this World , no Time , no Care , no Opportunity shall be omitted . But they have no regard of this great Concernment , it is not weighed , nor thought upon by them : yet what can be of like Importance ; and what Fools are they , whose chiefest Care is to live well for one Day , and regard not what will become of them afterwards ? Alas , what do the greatest part of Mankind more than provide for one Day ! Nay , should the whole Time of our natural Lives be seventy Years , it is not as one Hour to Eternity . Now that the Salvation of our Souls is matter of the highest Moment , will appear many ways . And first by giving you a summary Account of what I have said . 1. Must not that be of highest Moment , or ought not the Matters of that Salvation be our chiefest Business , when all Salvations compared to it are nothing , or not worth regard ? 2. Must not that be Business of the highest Concernment for us to look after , which God so early , even in Eternity , thought of and contrived the Way of bringing it in , or for the 〈…〉 of , in his infinite Wisdom ? 3. Must not that be minded before all things , that God in Eternity ( as I may so say ) held a Council about the actual accomplishment of ? 4. Ought not we to look upon that Salvation as matter of the highest Concernment , which God designed for such great and glorious Ends : As ( 1. ) To manifest his own Glory ; ( 2. ) The utter ruin of Satan's Kingdom ; And ( 3. ) to make us everlastingly happy in the injoyment of himself ? 5. Ought not that Salvation to be our greatest Business , that raises us up to such a Blessed State , who were fallen so low , and delivered us from eternal Wrath , just as the Hand of Justice was up and ready to strike the fatal Blow ? 6. That which was so seasonable , and when all hopes of Relief and Help was gone ? 7. Must not we needs think that Salvation of the highest Moment , that the Son of God himself came to work out for us , which he and none but he could accomplish ; nay , both the Father , Son , and the Holy Ghost , the whole Trinity join together , and take each of them a part to effect and perfect for our Souls ? 8. Must not that needs be our only Business to look after , that Christ shed his most precious Blood to procure ? 9. Ought we not to prefer that Salvation before all things , that delivers us from the greatest Evil , the Plague of all Plagues ? 10. Must not that Salvation be of the greatest Moment , and preferred above all things in the World , that is the Salvation of our precious and immortal Souls , nay , of Soul and Body too , from everlasting Burning and Damnation in Hell ? 11. Ought we not to make that Salvation our chiefest Work , whilst in this World , that raises us up so high , and makes us so great , honourable and happy for ever , as you have heard ? 12. Must not that Salvation needs be our great and chiefest Business to mind and seek after , that is so full , so comprehensive , perfect and compleat ? 13. Must not that Salvation be of highest Moment , that the Son of God in his own Person , came from Heaven to preach and make known to Men on Earth ? 14. Is not that Salvation of the greatest Concernment for us to give up our selves to look after , and to be chiefly affected with , which the Holy Angels desire to pry into , and stand astonished at the thoughts of , it is so great and sublime ? 15. Is not that Salvation business of the greatest Moment of all , that is so great , so sweet , so rich , so admirable , and so free and easy to be obtained ? 'T is but looking to Christ , to come to Christ , to rest on Christ ; 't is but to take and eat , 't is but to drink when we are thirsty , 't is without Money and without Price . 16. And lastly , Ought not that Salvation to be our chiefest Concernment , that is an eternal and everlasting Salvation ; i. e. that such that obtain it , shall have a Crown of Glory for ever , or be everlastingly saved ; and they that neglect it , shall be everlastingly damned ? Now , Brethren , he that makes this Salvation the least of his Business , does neglect it , yea , utterly neglect it , let him think what he will. And all that make not Religion their chiefest Business , who prefer not the Honour of God , and their own Salvation , before all things , will at one time or another , expose God's Name to Reproach , and their own Souls at last to eternal Wrath and Misery . Brethren , doth not he neglect his Trade , his Family , &c. that makes it the least of his worldly Concernments ? Lastly , They neglect this Salvation , that do not look up to God , to give them the Knowledg of their State , the true sense of Sin , and to reveal Christ to them , and work Faith in them . HEB. II. 3. How shall we escape if we neglect so great Salvation ? THE last time I entred upon the second Doctrine , viz. That the Salvation of the Gospel may be neglected . I shewed you who they are that may be said to neglect this great Salvation , that was the second general Head I propounded to do . I shall now proceed , Thirdly , In the third place I shall shew you from whence it is , or comes to pass , some Persons , nay , so many People in the World do neglect the Salvation of their own precious Souls . 1. Some are ignorant of the Way of Salvation , and from hence neglect this Gospel-Salvation : Thus it was with the Jews ; For they being ignorant of God's Righteousness , went about to establish their own Righteousness , Rom. 10. 3. Suppose a Man that is sick were resolved to make use of such or such a Medicine to cure him of his Disease , which he is told the Nature of , and that it is an infallible Potion ; yet if he knows not how to apply it , he understands not that : why now from thence he utterly neglects to make use of it at all , but seeks some other way of Cure. Even so it is here , many hear of Christ , and Salvation by him , but understand not how to apply his Blood , how to fly to his Merits and Righteousness , and therefore seek to be saved some other way , and so neglect the Salvation by Jesus Christ . Or suppose that a Man who is going a long Journey , yet he knows not the Way , but thinks he is right , and so rides on boldly , but goes the quite contrary Way , now he neglects the right Way through Ignorance : even so it is with many blind and deceived Mortals , they think they have the right and proper Medicine , or are in the right Way to Heaven ; and they go confidently on , take their own Courses , apply their own Antidote , when alas it is a Counterfeit . 1 st . May be think that is Christ and the true Saviour , which is nothing but the Dictates of natural Conscience . Some suppose the Light of Nature , or a sober and moral Life , will bring them to Heaven , and eternally save their Souls . 2 dly . Others conclude , their being Protestants , and born of Christian Parents , and owning the Christian Religion , is sufficient , and that they need not trouble themselves any further about their Salvation . 3 dly . Mankind generally see not , know not that they are born in Sin , and by Nature are Children of Wrath ; they know not that they are under the Curse of the Law , and under the Sentence of Eternal Death , being Enemies to God , and having Enmity in their Carnal Mind against God , and great Mountains of Guilt lying upon them : I say , thus it is with them , but they know it not . It is with them as it was with the Church of the Laodiceans ; Because thou sayest I am Rich , and increased in Goods , and have need of nothing , and knowest not that thou art wretched and miserable , and poor , and blind , and naked . See what a sad State this professing People were in , and yet ignorant of it ; thought they were perfect , as that Man must needs suppose that thinks he wants nothing ; they no more knew their great Danger , than did the old World of the Flood , and Sodom of those Flames which suddenly consumed them all . 4 thly . Some conclude they believe , and have true Grace ; they make a profession of the Gospel , and have been baptized , having great Gifts and Parts ; and yet for all this never were effectually changed , never obtained the Faith of God's Elect , but through Ignorance they are perswaded all is well with them , and so they come not to look out to Christ , but do neglect the Means of Con●●rsion , by being perswaded they are converted already . Now this Ignorance may be occasioned several ways . ( 1. ) Chiefly it arises from that natural Darkness that is in them , and which naturally cleaves to all Mankind ; Sin has put out the Eyes of our Understanding . But , ( 2. ) It may also arise partly from the Ignorance of those blind Guides , whose Teachings and Doctrine they may ( I mean , some of them ) sit under ; My People are destroyed for lack of Knowledg : and the Cause was , those that taught them caused them to err . If the Blind lead the Blind , they will both fall into the Ditch . O take heed under what Ministry you venture your Souls : The Pharisees and Scribes were learned Men , and some of them great Preachers , but wholly ignorant of the Doctrine of the Gospel , and of Salvation by Jesus Christ : Many , like the false Teachers of old , Cry , Peace , Peace , when there is no Peace . ( 3. ) Moreover , this Ignorance arises partly from Satan , he hath too great an Influence on the Hearts and dark Minds of Men ; But if our Gospel be hid , it is hid to them that are lost : In whom the God of this World hath blinded the Eyes of those that believe not , lest the Light of the glorious Gospel of Christ , who is the Image of God , should shine unto them . Satan hath a mighty Power over sinful Men , by his cunning Devices , to keep them in Ignorance , and to hinder them from studying , knowing , and believing the Gospel , and by this Means they neglect this Salvation : Such are blinded by Satan that believe not ; he may perswade them that a general Faith , or a common Faith , is true Faith , and sufficient , and so he cheats them with a Counterfeit instead of saving Faith : or Satan blinds Mens Eyes by moving them to seek Salvation in some other way , than by Christ alone , and by believing in him , resting , relying and depending on him ; like an evil Person who puts a poor Traveller out of his way , or directs him the direct contrary way , that so he may be robbed and murdered by him , and by other Thieves that may way-lay him . 2. Some neglect the Salvation of the Gospel , from that inordinate Love they have to the things of this World : Thus the young Man that came running to Christ neglected it , he had his Heart so set upon his great Possessions , that he went away from our Saviour sorrowful , and refused the Salvation of his own Soul ; he could not part with the World for a Part in Christ and Eternal Life . So they that were invited to the Marriage-Supper , out of an inordinate Love to the things of the World , refused to come : The Kingdom of Heaven is like unto a certain King , which made a Marriage for his Son , and sent forth his Servants to call them that were bidden ; and they would not come . But they made light of it , and went their ways , one to his Farm , another to his Merchandise . This Marriage-Supper is this great Salvation ; but the things of the World are more valued by most People than the Salvation of their Souls : Luke saith , And he sent forth his Servants at Supper-time , to say to them that were bidden , Come , for all things are now ready . Many Persons refuse to feed on Christ , , they believe not , will not eat of this Supper , will not feed on a crucified Christ , or eat his Flesh , and drink his Blood by Faith , through Love to their carnal Pleasures , Honours , and worldly Profits . And they all began with one consent to make excuse : The first said unto him , I have bought a Piece of Ground , and I must needs go and see it ; I pray thee have me excused . And another said , I have bought five Yoke of Oxen , and I go to prove them ; I pray thee have me excused . Another said , I have married a Wife , and therefore I cannot come . Lawful things may be abused , and the Heart so set upon them , that they drown Men in Perdition and Destruction : Mens Hearts naturally are earthly and sensual ; and as they know not , so they desire not the Knowledg of God and Jesus Christ , they are satisfied with that Portion they have , this World is for them ; they care not , regard not the things of another Life . 3. Some neglect this Salvation , out of Love to unlawful things : They will feed on forbidden Fruit , I mean , on their filthy Lusts ; they will swear , steal , whore , be drunk , grind the Face of the Poor , deal unjustly , give way to Pride , &c. and from hence neglect the Salvation of their Souls . I was lately told of a gracious Woman living near this City , whose Daughter wore a very high Head-dress , or that shameful Mode now in fashion , which so grieved the Mother , that she gave her a rich Ring , upon condition she would leave off that Dress , or Top-knots : Her Daughter took the Ring , and conformed for a while to her Mother's just Desire ; but it was not long before she gave her the Ring again , and repented of her Reformation , and got on her old Dresses again . Alas , some will not leave off and forsake their Lusts for Chains of Gold ; they will live in their Sins , persist on in their ungodly Courses ; let what will come , they matter not who they grieve : they prefer their cursed Lusts and Pleasures above this Salvation , though it be so great , as you have heard . 4. Moreover , some neglect Salvation , because there is a Cross joined to the Crown ; they must take Christ's Yoke upon them , and be exposed to Reproach for his sake , and this they cannot endure , the Yoke is uneasy to the Flesh , the Flesh cannot bear it . No , it is only easy to such whose Hearts are renewed , who have got a new Nature . The Cross makes many lose the Crown ; but , Brethren , had Jesus Christ refused the Cross , where had we been ? 5. Some Persons neglect Salvation , through the treachery and deceitfulness of their own Hearts : 'T is slighted out of an Opinion or Perswasion , that all is well with them ; They believe in Christ , hope in God's Mercy : Christ , say they , died for Sinners . And thus the Devil , and their own deceived Hearts , cause them to neglect seeking out after the saving Knowledg of Christ and Salvation by him on Gospel-Terms ; for Sin predominates in them , reigns in them , notwithstanding all their Hopes and Confidence . What signifies such Faith that does not purify the Heart and Life , or such Hope ? Alas , it will be but like the Spider's Web , vain Thoughts rest in those , and destroy them ; vain in their Rise , vain as to the Ground they build their Hopes upon ; a vain Bottom , vain as to the Motive : and vain as to the Fruit or Product thereof ; they think they have hold of Salvation , yet are dropping into Hell. 6. Some neglect the Salvation of the Gospel , partly out of servile and slavish Fear , and partly out of pretended Modesty ; they dare not be so bold to take hold of Christ , or venture their Souls on Christ , because they are so vile , filthy , and abominable , unless they had something to bring , something to present to Christ , to render them acceptable or welcome to him ; they will not come , they pretend they dare not come , they can't think so great Salvation should be bestow'd freely on such as they are : if they could be rid of their Sins , or wash themselves from their Sins , then they would come ; or could they get themselves some new Clothes , make themselves a new Heart , or get some inherent Righteousness of their own , then they would come . Sad Case ! but it is no wonder some are carried away with this Delusion , considering what a kind of Doctrine is preached in these perilous Times . But , Sinner , know thou must come to Christ to be washed , come as one that sees what need thou hast to be put into the Fountain , which is set open for Sin and Uncleanness ; and come as one naked , that Christ may clothe thee . Christ calls Sinners to him ; may be you will say , What is it to come to Christ ? Why , to believe in him , to lay hold by Faith upon him : And if thou dost thus , though thou art never so great a Sinner , thou shalt be saved . 7. Others neglect Gospel-Salvation out of Idleness and cursed Sloth : 'T is a hard thing to enter in at the strait Gate , Self-denial is of absolute necessity . O but this is too difficult for this sort , they can't pray , read , meditate ; they don't love to hear Sermons , they do not care to put themselves upon Spiritual Duties , as to seek the Kingdom of Heaven , nay , and to take it by Violence ; they can take pains to damn their own Souls , but cannot , will not take that pains they are enabled to do to save their Souls . Sirs , Men will not be condemned for not doing that which they had not Power to do , but for neglecting that which they might have done ; their Destruction is of themselves , though their Salvation is wholly of God , and of the free Grace of God in Jesus Christ : Have not Men Power to leave all gross Acts of Wickedness , and to attend upon the Means of Salvation ? They who say we put the Creature to do nothing , falsly charge us ; we press Men to leave their wicked Practices upon a right foot of Account , and to wait upon God in his Blessed Ordinances , which he has appointed for the begetting of Faith. True , we say a Man can't change his own Heart , yet he may leave the gross Acts of Sin ; 't is one thing to have the Life reformed , and another to have the Heart renewed : 'T is the changing the vicious Habits , or the Work of Regeneration , which we say must be done by God's Almighty Power ; Grace must be infused into the Soul , which works physically . 8. Moreover , it is through Pride in some that they neglect this great Salvation ; they have such a good Opinion of their own Righteousness , they cannot see they have any need of the Righteousness of Christ : they are such that our Saviour speaks of ; And he spoke a Parable unto certain which trusted in themselves that they were Righteous , and despised others . These are so conceited of themselves , that through pride of what they have got of their own they regard not an imputed Righteousness to justify them ; Man naturally affecteth to stand by a Righteousness of his own . Adam was a rich Man , a noble Man , he had enough of his own to live upon ; and his Sons retain a proud Spirit , like some Sons of a decayed Gentleman : their Father was a Knight , a Lord , and they are great in their own Conceit , ( though their Cloak perhaps is nothing but Patches ) they scorn to beg , or to dig , no they will sooner steal , and stand on the High-way . Proud Man doth thus in a spiritual Sense , he will not beg , he will not go to Christ's Door for Bread , he will rather steal and rob Christ of his Honour in their Salvation , by seeking it some other Way , even in an unlawful Way ; this is no better than a spiritual robbing Jesus Christ of having the whole Glory and Honour of the Salvation of the Soul : and yet they do not enrich themselves hereby neither , it is but only in conceit ; they fancy themselves rich , and trust in their own Righteousness , as if it were choice Treasure , when it is nothing but filthy Rags which they pride themselves in and boast of . 11. It is through Unbelief this Salvation is neglected , Men believe not : The grand Neglect centers here , this is the killing Evil , the Sin of all Sins , the Plague of all Plagues . I consider Unbelief in general , not only as it is a non-reception of Christ , not believing in Christ , not accepting of Christ , but as it is a denying to give Credit to the Revelation of God , and of what he declares in his Word . 1. They do not believe Salvation ought to be the main Business of their Lives , which they should regard and seek after above all things , it being the one thing needful , yea , more than Meat , Drink , Clothes , Wives , Children , Health , Credit , Riches , Honours , Pleasures , or Life it self . 2. They do not believe that Sin is the greatest Evil , nor that God is Man's supreme and chiefest Good , wherein his only Happiness lies . 3. They do not believe that such is the Holiness , Justice , Wrath and Severity of God , that he will throw Sinners into Hell , although he positively declares in his ●ord that he will do it , except they believe , repent , and forsake their abominable Ways ; yet they doubt not of their Salvation , though they are perhaps Swearers , Drunkards , unclean Persons , proud Persons , covetous or perverse Wretches . 4. They will not believe what the woful End of all Unbelievers and Unregenerate Persons will be . 5. They will not believe that they are in a spiritual Sense brought to utter Beggary , being Sons of a Beggar that spent all he had . 6. They will not believe , though it is told them again and again , that they are blind , miserable , wretched and naked , and for Rebellion condemned to die , nay , to be burned for ever : Unbelief was the Cause of Man's Fall at first , he would not believe God who told him , In the Day he eat of the forbidden Fruit , he should surely die ; No , he rather adhered to the Devil , and gave credit to the Father of Lies . This also was the grand Cause of the Israelites falling in the Wilderness ; And to whom sware he that they should not enter into his Rest , but to them that believed not ? So we see they could not enter in , because of Vnbelief . Let us therefore fear , saith the Apostle . Brethren , there is a notional and practical Unbelief : Some believe there is a God , but they deny him by their Works ; and deny Christ the only Saviour , by cleaving to and trusting in other things for Salvation : They perhaps think that their good Deeds , their Prayers , their just Dealings , and sober and moral Lives , will save them . Some are like a poor ignorant Wretch that I heard of , who being lately sick , and a Christian Neighbour being sent for to come to him , he asked him some Questions about his Soul , who replied , that he had been a Sinner ; but if God spared him , he hop'd to make God amends for all . Some sin , and commit horrid Evils in the Day , and then pray at Night , and confess their Sins ; and may be drop a few Tears , and that they think cures all , and makes them as sound again as a Fish , and so go on the next Day in their old trade of sinning as briskly as before . Some have a humane Faith , an historical Faith , and from thence do many things , though they do not live up to that Faith neither , nor improve what Knowledg and Light they have received to that degree they ought , and so shall be condemned , like as was the Man that improved not his one Talent . I call it a humane Faith , because it is the Act of the Creature , by virtue of his natural Powers and Capacity : the Spring and Motive of their Faith is Humane , therefore their Faith cannot be Divine . I shall sum up the whole of this Head , and come to the Application . 1. It appears that the Salvation of the Gospel is neglected by many ; through Ignorance and natural Blindness their Understandings are darkned : And Light shines in the Darkness , but the Darkness comprehendeth it not . Men love Darkness rather than Light , Error rather than Truth . If another come in his own Name , him you will receive . 2. There is a Perverseness and Rebellion in the Will , and hardness in the Heart : Ye will not come to me , that ye might have Life . The carnal Mind is Enmity against God ; it is not subject to the Law of God , neither indeed can be . 3. Men are ignorant and unsensible of their States and Conditions : Are we blind also ? We are Abraham 's Seed , was the Plea of old . We are Christians , the Off-spring of Christian People , and good Protestants , is the Plea now . They are , 4. Ignorant of God's Holiness and Justice , and so trust in his Mercy , not regarding of his Law and Justice . They are ignorant and unsensible of that insufficiency there is in themselves , or in any thing they can do to save their own Souls . 5. 'T is through the Ignorance of some of their Teachers , who preach not the Gospel truly to them . 6. 'T is through an inordinate Love to the things of this World , their Affections are corrupted and set upon the Creature , upon their Riches , Honours and Pleasures . 7. 'T is through that Love many have to their Sins , and sinful Practices , and sinful Companions . 8. 'T is through the deceitfulness and treachery of their own evil Hearts . 9. Through slavish Fear , or pretended Modesty , they dare not be so bold to venture themselves on Christ , being such great Sinners , and having nothing to present unto him for acceptance . 10. It is from Idleness and spiritual Sloth . 11. From Unbelief , not giving Credit to the Revelation of God's Word in many respects , but think to be saved some other ways than by Jesus Christ alone , or not by him , and nothing else ; and conclude something is to be joined to Christ's Merits and Righteousness , or they cannot be justified nor saved : and thus this Salvation is neglected ; it is upon these , or such-like Considerations as these are . APPLICATION . 1. Tremble you that slight or neglect the great Salvation of the Gospel : Will you say that Jesus Christ cannot save you , or is not willing to save you ? Certainly those who give way to such Thoughts and Temptations , are sharply to be reproved . 2. Your Sins and Unbelief is the Cause of your Misery , and if you perish , it will be the Cause of your Damnation for ever . 3. And to you that are Believers let me speak one Word ; Have a care of Unbelief , beware of unbelieving and desponding Thoughts : Why do you hang down your Heads ? Object . O the deadness of my Heart ! This I know is the Voice and Complaint of your Souls . Answ . How came you to know that you are dead ? Certainly this is a sign that there is Life in you . Did ever any Person that was naturally dead , say he was dead , cold , or unsensible ? that is impossible , 't is only such who are alive that thus complain . Object . O the abundance of Sin that is in me , that afflicts and distresses my Soul ! Answ . Say you so , is Sin your Sickness , is Sin your Sorrow ? Is Sin that which afflicts , wounds and grieves your Spirit ? Then rejoice , this is a good sign . Would you live and sin not ? Do you see a loveliness in Holiness ? this is , no doubt , an Evidence of the Goodness of your Condition , provided you hate it , and allow not of Sin in you . Object . But , alas , how little do I mind , and am affected with this great Salvation ! Answ . Canst thou be contented without it , or give over minding it , and trouble thy self no more about it ? Nay , art thou willing to part with that Interest thou hast in Christ , and in this Salvation ? I am perswaded you will say No , not for ten thousand Worlds . 4. Moreover , from hence we may see the Madness and Folly of the generality of Men who live under the preaching of the Gospel , and yet neglect , Day by Day , the Means of this so great Salvation ; they regard not their chief and main Business : What Blindness is naturally in Mankind ! But because I shall have occasion to open more particularly the great Evil of neglecting the Salvation of the Gospel the next time , I shall say no more to it now . HEB. II. 3. How shall we escape if we neglect so great Salvation ? I AM upon the Prosecution of the second Proposition I raised from this Text , viz. Doct. 2. That the Means of the great Salvation of the Gospel may be neglected . This is implied in the Words . 1. I shewed you the last Day , what the neglecting of Gospel-Salvation doth import . 2. I also shewed you who they are that may be said to neglect it . 3. And likewise from whence it cometh to pass that so many Persons neglect their own Salvation . I shall now proceed to the last thing proposed to be spoken unto in the Prosecution of this Proposition . Which is , Fourthly , To shew you the great Sin and Evil of such who do neglect the Means of the Salvation of the Gospel . First , I shall shew you the Greatness of this Sin , in respect of God , or shew what a Dishonour it is to him . Secondly , Demonstrate the Greatness of the Evil thereof , in respect of the Sinner himself that doth neglect it . Thirdly , Considering by whose Influences and Instigations they do it . Fourthly , Considering the Vanity of those things for the sake of which this Salvation is neglected . First , Such that neglect this Salvation , do cast great Contempt upon God. 1. They cast Contempt upon the Wisdom of God that found it out , and on that glorious Counsel that was held in Eternity about it . What is it but a breathing forth of the highest Disdain on the Wisdom of God ? What is the Voice of some Sinners Hearts ? We shall be saved tho we go on in our own Ways , God is good , merciful , &c. This is , as it were , an undervaluing of the glorious and no less gracious Contrivance of Infinite Wisdom , to seek to be saved some other Way , or to neglect this Way . Suppose a Prince should hold a Council in order to make a Company of Rebels happy for ever ; not only to pardon them , but to make them Rich , Noble and Honourable ; and he should send them the Offers of this rich Bounty and Goodness , and they should contemn it , slight it , and wholly neglect the free acceptation thereof , would not this cast a Slight and Reproach upon that Prince ? And would not all Men say , sure they were mad ? Brethren , all ungodly Men who neglect this Salvation , consult with the Devil , take Counsel of the Devil , and of their own wicked Hearts , to frustrate , if it were possible , the Counsel of God. He hath ordained the Preaching of the Gospel as the Way to work Faith in them , and so to give them an Interest in Salvation ; but they slight and neglect attending upon the Word , nay , believe it not , but conspire against God , and set themselves against the Lord , and against his Christ , saying , Let us break their Bonds asunder , and cast their Cords from us . Let us cast away the Offers and Promises of this God , and of this Christ , about Salvation and an Eternal Kingdom , and those Threatnings of Wrath and Hell , whereby they would one while allure us to forsake our Sins and beloved Lusts , and at another time frighten us into Faith and Obedience , and to submit our Necks to his Yoke . Come , let us slight all those Arguments he uses to win us over to him , yea , spurn at them , and disregard all the Hopes and Fears these Cords would put us into , could they get us under their Power . What are all these things but Fancies , vain Dreams ? Tush , our State is good enough , we can repent hereafter : What is the Gospel but to do as we would be done unto ? Let us not trouble our Heads with any other Notions of Religion . And thus they slight and cast contempt upon the infinite Wisdom of God , who found out and contrived this way of Salvation , and by which his manifold Wisdom is revealed . 2. They also who neglect and slight the Salvation of the Gospel , do cast Contempt upon the highest Goodness , Love and Mercy that was ever shewed to Man : God so loved the World , that he gave his only begotten Son , that whosoever believeth on him might not perish , but have Everlasting Life . Love , to the wonderment of Men and Angels ! Shall such a Marriage be offered by the great King , such a Banquet be prepared that cost so much , and shall any make light of it , and despise Infinite Goodness for the sake of their own filthy Lusts , and think they may be saved some other Way ? They thereby render the Holy God cruel to his own Son , in his giving him up to die , and to become a Sacrifice for Sin. Brethren , if Salvation be neglected , it is either out of Presumption or Despair . ( 1. ) Now such that presumptuously neglect it , seem to magnify God's Mercy in their own Conceit , being wholly ignorant of his Justice and Holiness , and so slight the constituted Method of his declared Goodness in Jesus Christ ; and so whilst they seem to magnify God's Mercy , they impair , nay contemn his Soveraignty , by chusing and prescribing other Ways of God's communicating of himself to his Creatures , than what he in his Eternal Counsel fixed upon , and found out . ( 2. ) If it be neglected through Despair , they cast Contempt upon Christ's Blood , as if there was not a Sufficiency in it to cleanse and save them from their Sins ; and not only so , but also render God not to be believed , who hath said , There is Life in his Son , and whosoever believes in him shall not perish . Therefore Despair makes God a Liar , as it is a high degree of Unbelief : Moreover , it renders God to be cruel to his Creatures ; for though they fall down at his Feet , and humble themselves , yet the Voice of Despair is , God is only an angry Judg , and clothed with nothing but Wrath and Fury . Nay , and it casteth a disparagement upon the Power and Sufficiency of God to save when he appears in his full united Strength , for so he does manifest himself in Jesus Christ . And hereby such seem to intimate , as if a multitude of Sins could throw God's Mercy into the Depths of the Sea , instead of Mercy 's casting our Sins therein , notwithstanding Justice hath received a full Satisfaction for them by the Hands of our Blessed Saviour and Surety . 3. From hence it appears that they who neglect this Salvation through Unbelief , do cast also Contempt upon God's Power to save , rendering him unable to do it by his right Hand , even by Jesus Christ : Man is very apt to question God's Power , like them of old ; Can God spread a Table in the Wilderness ? All Distrusts arise from Fears and Jealousy , either of the Strength , or else of the Faithfulness and Justice of the Object addressed unto in a Time of Distress ; that either the Person is weak and unable to help , or else dishonest and unjust ; and though he hath promised to save , to help , yet he will not . Even so it is here , all they that neglect the Salvation of the Gospel , from Unbelief and desponding Thoughts , either seem to strip God and Jesus Christ of his Power to save , or else of his Truth and Faithfulness , who hath said , Look unto me , and be ye saved , all ye Ends of the Earth . And again , He that cometh unto me , I will in no wise cast out . A convinced Sinner , before he comes to Christ ( nay and sometimes afterwards too when under Temptation ) is apt to say , Can God pardon my Sins ? Can God remit my Sins that are so great ? Pray take notice of two Texts of Scripture , the one respects such Sinners that are not awakened , and so seem to presume ; the other refers to convinced and awakened Sinners who seem to despair , and yet go on in their Sins . ( 1. ) Isa . 57. 10. Thou art wearied in the greatness of thy Way ; yet sayest thou not , There is no Hope ? Thou goest on in thy unjust and sinful Ways , till thou hast even wearied thy self , as if the Lord should say , and yet thinkest thy State good , wilt not say there is no Hope ; but contrariwise thou hast Hope , and dost conclude all is well : these are bold presumptuous Sinners . Compare this Text with that in Jer. 2. 25. But thou sayest , There is no Hope ; No , for I have loved Strangers , and after them I will go . We are very vile , our Consciences reprove us , convince us of our abominable Evils , but there is no Hope , God will not pardon us , nor take us into his Favour ; therefore we will go on in our own Ways , and take our swing : These were ashamed of their doings , as the next Verse shews , and yet not so ashamed as to leave their Sins and Doings , and to return to the Lord , but doubted of his pardoning Grace . We see , say some , there 's no ground of Hope , there is no help for such as we , our Hearts are so hard , Corruptions are so strong in us , there is no Salvation for us ; we will therefore take our Course , cleave to our Sins and Lovers , and to our old Companions ; we will even follow our Trades , and pursue the World , and satisfy our Lusts with Pleasures . Despair sometimes makes Persons desperate ; others of this sort grow melancholy , and ready , through Satan's Temptations , to lay violent Hands on themselves , when it prevails far upon them . Now these I say do cast great Reproach upon the Power of God , and his pardoning Grace in Jesus Christ . 4. Such who believe not but neglect the Salvation of the Gospel , cast contempt and dishonour on the Truth of God , they do not give credit to what God says in his Word about Salvation by Jesus Christ , and of that necessity there is of Faith in him , and Union with him , and of being born again , if ever they are saved . If ye believe not that I am he , ye shall die in your Sins . But the Jews would not believe this . Hence it is said , He that believeth not , maketh God a Liar , because he believeth not the Record that God gave of his Son : As such do , who do not believe the Testimony of any Person , though never so true . And is it not a horrid Evil to render God a Liar ? He saith , Except ye repent , ye shall all likewise perish ; and except a Man be born again , he cannot see the Kingdom of God. But this is not believed by many Persons , they hope to be saved , though not regenerated . 5. Such who believe not , but neglect the Salvation of the Gospel , yet think to be saved , go about to cross and contradict the settled Will and Purpose of God ; it is in effect to shew a dislike of God's way of Salvation : The Jews are said not to submit themselves to the Righteousness of God : they magnified their Wills above the Will of God , liked not of that way of Salvation that he in his Eternal Counsel fixed upon ; they will be saved by their own Righteousness ; that which God accounts but as filthy Rags , they esteem as a choice Robe . Suppose , Brethren , there was some other Way to be saved than by Christ , yet is it not meet that the Creature comply with the Will of his Creator ? Shall he rebel against his Soveraign ? Were there two ways to such or such a City , one by Sea , and the other by Land , and a Prince commands his Servant to go by Sea , and not by Land , shall he attempt to go by Land , and so cross his Master's Will , and violate his express Command ? But it is not so here , there is but one Way of Salvation ; There is no other Name given under Heaven : therefore such must needs be more inexcusable , who neglect this Way , and their Condition dangerous ; for let them think what they will , damned they will be at last , whoever they are that neglect this Salvation . But more of that hereafter . 2 dly . Those that neglect the Salvation of the Gospel , do slight and cast Contempt on Jesus Christ ; they seem to undervalue all that he has done : certainly that was not worth his coming from Heaven to Earth to effect , that you do not think worth your while to go a Mile or two to attend upon the Means of , nor worth setting your Thoughts seriously upon . Was our Salvation so great , that he parted with his Life to procure it , and is it not worth your parting with your Sins to have an Interest in it ? What is the Voice of the Hearts and Ways of such Sinners ? Do not they reproach the Son of God after this manner , Why wast thou so unwise to shed thy Blood to purchase Salvation for us ? We do not value it above the Pleasures of the World , we esteem our carnal Delights and earthly Profits more than that Salvation which thou hast wrought . 2. Nay they slight the Person of Christ , who says , Behold me , behold me , look unto me ; Can you see me stand knocking at the Door of your Hearts , and refuse to let me in ? Should one cry out Pity me , pity me , you will break my Heart , if you do this thing ; suppose it be a dear Father or Mother that thus speaks to a Child that takes evil Courses , and the Child regards not the Cry nor Tears of its Parent ; would not all say , that such a Child contemn'd his Father ? Thus , Sinners , you will be found contemners and slighters of Jesus Christ one Day , if you neglect this so great Salvation ; he stands ready to imbrace you in his Arms , to espouse your Souls , but you slight and despise him and his precious Love in your Hearts . 3. Nay such who neglect this Great Salvation , slight the Voice of Christ's Blood. Sirs , the Blood of Christ cries , his Death has a Voice in it : Hath Christ's Blood been shed to redeem you , to cleanse you from Sin , to save and sanctify your Souls , and will you not hear the loud Cry thereof ? Nay , doth not Christ himself cry to you after this manner , Wilt thou continue in thy Sin , and neglect the Salvation I have purchased ? What greater Ingratitude , what worse Indignity canst thou cast upon me , and upon that Sacrifice which I have offered up to make thy Peace , and reconcile thee unto God ? After this manner Christ seems to speak . 4. To neglect this Salvation , is to cross or contradict the grand Design of God in sending his Son into the World ; was it not to exalt Jesus Christ , to magnify him ? Last of all he sent unto them his Son , saying , They will reverence my Son. God requires and commands all to honour his Son , believe in his Son , receive and imbrace his Son , subject to his Authority ; to this End he sent him into the World : But how do such seek to cross the Design of God herein , who prefer their earthly Profits and Pleasures , nay their sinful Ways and wicked Practices , above Jesus Christ and that Salvation he hath purchased ? O how great is the Sin of such who neglect this Salvation ! 5. Hereby also they abuse the matchless Love , the unspeakable Love and Favour of Jesus Christ ; they do not only slight his Person , contemn his Blood , and cross the Design of the Father , but they also abuse and disdain his precious Love , which caused him to take upon him the Form of a Servant , and to yield himself up to the cursed Death of the Cross . Greater Love hath no Man than this , that a Man lay down his Life for his Friend : But Jesus Christ laid down his Life for his Enemies ; Whilst we were yet Enemies , we were reconciled unto God by the Death of his Son. And shall Sinners , after the manifestation of such Love , slight him , and the Salvation wrought by him at such a dear Rate ? Nay , shall Christ's repeated Calls , Wooings , and Intreaties , be not regarded , who spreadeth forth his Hands all the Day long ? Shall any be so ungrateful , so blind , so rebellious , as to let Christ stand all Night at the Door of their Hearts , even till his Head is wet with Dew , and his Locks with the Drops of the Night ? This shews the great Evil and Wickedness of those who neglect this great Salvation : Doth not this tend to expose the Son of God to shame , to be thus slighted , as if not worth the least regard ? Should a Prince come a thousand Miles to court , or offer his Love to a low , a contemptible and base-born Damsel , and she should nevertheless slight him , and give him no entertainment , would not this be deemed an abominable Abuse of his Love , as well as great Contempt cast upon his Person ? Sinners are ready to say , there is no comeliness in him that we should desire him : but alas , 't is because they do not know him ; they are blind and see him not , 't is the carnal Eye that can see no Beauty in Christ ; were the Eyes of their Understandings opened , they would be of another Opinion concerning him . 6. The Evil in neglecting of this is so great , that it is ( as it were ) a piercing of Christ again ; nay , and when a poor Sinner is convinced of this great Iniquity , he cries out , What have I done ? Have I not grieved , nay , wounded afresh my dear Saviour , by not believing in him , and not receiving the great Salvation offered by him ? Though I never saw the Person of Christ , yet I have offered Violence to him in resisting his Authority , despising his Love , and slighting his Salvation . As a Man is guilty of Treason , by abasing the Statue or Image of a King , so are Men guilty of the Blood of Christ , and of trampling upon it , when they count it as a Trifle , or unprofitable to their Salvation , seeking Life and Salvation some other ways , or are wholly regardless about it ; it is as a Stab at his very Heart , a tearing out ( as it were ) his Bowels : he suffered willingly all those great Torments which were inflicted upon him , to remove from us a necessity of Suffering ; had he not stept in to bear our Sins , we had been lost for ever . O why then is not he imbraced by Faith that works by Love ! It implies a Sinner has no Love to him , no not so much as to his Sins and Folly ; it is a denying the Excellences of Christ , the Preciousness of Christ : for as Faith accounts all things but Dung in comparison of Christ , so ( as one observes ) Unbelief counts Christ but Dung , Union and Communion with him but Dung , in comparison of this World and the Pleasures of Sin. 7. Those that neglect the Salvation of the Gospel , thinking to be saved some other way , do seem to reflect upon , if not despise the Wisdom of Jesus Christ : Do they not charge him with Folly and Inconsiderateness , in undertaking such a Task , such a Work , on such hard Terms , when it might be had some other way ? What , suffer such Pain , Sweat , great Drops of Blood , and be nailed to the Cross to procure Salvation for us , which might be obtained by a sober Life , or by doing to all as they would be done unto , or by following the Dictates of the Light of natural Conscience , or by our own Inherent Holiness ? What did Jesus Christ aim at by shedding of his Blood , but the appeasing of God's Wrath , and the bringing in of an Everlasting Righteousness , and to purchase Grace to sanctify Mens Souls , and to open the Gates of Heaven , which Divine Justice had shut and barr'd up against us ? Now certainly those who neglect this Salvation , do either fancy these Blessings are not worth regard or looking after , or else they may be procured by some other Way , and on easier Terms , than by Faith in the Blood of Christ : And is not this to charge our Lord Jesus with Folly ; and with the Greeks of old , to account the Preaching of the Cross Foolishness ? 8. They render , it is evident , the shedding of Christ's Blood to be in vain , who neglect the Means of this Salvation , and so thereby slight the Blessings which he hath purchased : it must be an undervaluing of the price of Redemption ; for that which a Person regards not , though procured at never so dear a rate , he declares was in vain purchased : this is , with a Witness , therefore , lightly to esteem of the Rock of their Salvation : it is to stop their Ears to the Cry of Christ's Blood. His Blood ( as you heard ) cries to Sinners to apply it to their perishing Souls , and to leave their sinful Ways ; but they regard it not , though it seems afresh to stream forth from his Heart in the Virtue of it , and flows through the Pipes of the Gospel in the Offers of it . Did not they who refused to come to the Marriage-Supper , declare , that the King had in vain prepared all those costly Dainties , for let who will come and eat thereof , they will not ? And thus many render the bloody Sacrifice to be offered up in vain , by neglecting the Salvation offered in the Gospel . 9. Such also who believe not , but reject and turn their Backs upon the Gospel-Salvation , put Jesus Christ to Grief again : It is said , He was grieved because of the hardness of their Hearts . So God said , he was grieved forty Years with those who believed not in the Wilderness . O how many Years have some of you grieved both the Father and the Son , ( to speak after the manner of Men ) and is not this a great Evil ? Will you grieve and weary out the Heart of God , and the Heart of Jesus Christ ? 10. It also gives occasion to Satan , to vaunt , boast and triumph over the Son of God : See , says he , how little these Men and Women , for whom thou gavest thy self to die the Death of the Cross , do mind the Salvation thou hast purchased for them ; they like and approve of my Ways and Motions , my Offers , better than any thing thou hast procured for them , and dost offer to them . May not Satan insult after this manner over the Lord of Life and Glory , whilst Sinners close in with his Temptations , and cleave to their Lusts , earthly Profits and Pleasures , and neglect the great Salvation of the Gospel ? 3 dly . Such who neglect this so great Salvation , offer Violence to the Holy Ghost . 1. They do resist the Holy Spirit , whom God hath sent as his great Messenger , to influence , enlighten and convince their Hearts and Consciences about the Worth and Weightiness of this Concern : He will reprove the World of Sin , of Righteousness , and of Judgment . Of Sin , because they believe not on me . Because they neglect attending upon the Means of this Salvation , believe not the Necessity there is of this Saviour , nor of Faith in him , and seek it not above all things : Is it a small Matter to resist the Holy Ghost ? O lay it to Heart . 2. They grieve the Holy Spirit also , yea , and hereby tire him out so , that he at last withdraws his Influences from the Sinner , and will strive with him no more , like as he did by the World ; and if so , the ruin of the Soul will be unavoidable : for without the Holy Spirit no Man can repent , believe , or be renewed , be regenerated , and so come to have Interest in this so great Salvation . 3. Such quench the Spirit who neglect this Salvation , and do not believe ; it is to cast Water on that Divine Spark which the Holy Ghost strives to kindle in the Soul of a poor Sinner , or to blow out the Candle of the Lord , ( so far as the Sinner is able to do it ) whereby Spiritual Light and Knowledg comes to be let into the Heart . 4. Nay , to neglect this Salvation in the Means of it , is as much as may be to hinder the Work and Office of the Holy Spirit in and about this Salvation . The Holy Spirit hath more immediately to do with Sinners ; his special Work is to enlighten , to convince of Sin , to work Faith in the Soul , and to renew and sanctify the polluted Heart ; and all that neglect this Salvation , or that slight those Convictions they have of the Evil of Sin , or Sense of their woful Condition , do seek to obstruct the King's great Officer and Messenger in the discharge of his Office. Look to it , Sinners , for if it be deemed a dangerous thing to resist a Constable in the exercise of his Office , because he is the King's Servant , what Danger do you expose your selves to , that oppose , withstand , and strive to hinder the Spirit in the discharge of his great Work and Office ? It is to contemn the King's Ambassador ; the Holy Spirit is sent to treat with Sinners in Christ's Name , it is hereby Christ himself speaks to them from Heaven : and they that adhere to the Motions of the Spirit , do adhere to Jesus Christ ; and they that oppose or resist his Motions , do oppose and resist Christ also . The Holy Spirit is the great Gospel-Blessing promised , to infuse Grace in the Soul : all Grace is from the Spirit ; Sinners cannot believe without the Holy Spirit , nor love God : The Love of God is shed abroad in the Hearts of Believers by the Holy Ghost . There is no Regeneration without the Spirit : Those that are born again are born of the Spirit ; no Union with Christ without the Spirit , no broken Heart , no Cries , no Tears that will prevail with God without the help of the Spirit : Such that will not adhere to his Motions and Influences , say in their Hearts , that they will not be changed , will not believe nor repent , nor have Christ to be their Prince and Saviour . The Spirit awakens the Conscience , and stirs up Fears in the Soul , and sets before the Sinner's Eyes , his great Evil , Guilt and horrid Pollution ; therefore if they refuse the Wooings , Intreaties and Influences of the Spirit , they must perish for ever . APPLICATION . 1. O let us lament and mourn over all that neglect this so great Salvation : All Unbelievers and Neglecters of the Means of Salvation , are horridly guilty before the Lord ; 't is hereby all their Sins are bound upon their Consciences , and cleave to them , and are charged upon them , not only Original , but all actual Sin whatsoever . 2. O infinite Love and Patience ! May we not stand amazed , and wonder at the long-suffering and forbearance of God ? O House of David , ( saith the Prophet ) is it a small thing for you to weary Men , but will you weary my God also ? What greater Wickedness and Ingratitude can there be than this ? Will you contemn and resist your Saviour and the Holy Ghost ? How long shall God wait upon you ? Will he always wait to be gracious ? O know that his Mercy will at last be turned into Fury . 3. Unworthy are such to live , to be fed , to be clothed , to be protected and preserved , that thus despise God's Mercy and sovereign Goodness : Would a Man feed , clothe , and bestow great Favours on such that despise , slight and contemn him ? 4. What do you think of your selves , Sinners ? to you I speak that neglect this so great Salvation . O this is your Sin , you refuse the only Remedy God hath found out to heal and save your Souls , therefore your Damnation will be just and deserved with a witness : You love Darkness rather than Light ; you contemn the highest Good , the best of Beings , and the highest Expressions of his Love and Favour ; that God that made you , that Christ that spilt his Blood to redeem the worst of Sinners , those Bowels that pitied you , you refuse , and resist that Spirit that would renew you , sanctify you , and make you meet for Heaven , and all this out of love to your base Lusts , your cruel Enemies that seek to destroy and murder your precious Souls . Abhor your selves : Alas , Men do not see what Monsters of Wickedness they are , whilst they neglect this so great Salvation . You sin , I say , against the Remedy , the costly Remedy , the only Remedy , against the Remedy that Infinite Wisdom hath found out , and Infinite Goodness hath vouchsafed : Yet if you return to God , there is Mercy for you ; say , O Lord , now we see our Sin : O that you could but say so in truth , and fall down at the feet of God , and say , Thou hast overcome us with thy Love. 5. Lastly , Here is Comfort for Believers who have received this so great Salvation . O bless God for Faith , cherish the Motions of the Holy Spirit that hath broken your Bonds ; you prefer Christ , and the Salvation by Christ , before all things : live worthy of a Part and Interest in this Salvation ; you have Salvation , and shall not lose it . O walk so that you may never lose the Joy of it ; for that you may do , God may hide his Face , Christ may withdraw himself : if he hath done it , enquire when you had him , and consider what you have done that he hides his Face from you ; let the Cause , if it be Sin , be bewailed , and let the loss of him be more grievous to you , than the loss of Comfort from him , and be willing to do any thing to enjoy Christ again . HEB. II. 3. How shall we escape if we neglect so great Salvation ? I AM upon the second Proposition that is implied in the Text , viz. Doct. 2. That the Means of the great Salvation of the Gospel may be neglected . The last Time I shewed the great Evil that attended the neglect of Gospel-Salvation , in respect of God the Father , Son and Holy Spirit . Secondly , The second thing proposed was to shew you , what a great Evil this is in respect of the Sinner himself that doth neglect it . But before I proceed to speak to this , let me premise one thing , namely , That we ought first to be sensible of that Evil which is in this and in all Sin , as it is against God ; for if our Convictions arise not from hence , our Trouble is not right , it flows not from a true Spring or right Principles : It is not sufficient to see our Sin and Evil , as it is against our selves , as it hurts and wounds our own Souls , but chiefly as it is against that God that made us , and sent his Son to redeem us ; or as Sin is loathsom and abominable in his sight , tending to eclipse his Glory , nay , to dethrone him , and frustrate his gracious Design in our Redemption , and bring his Honour under contempt . This , I say , should first of all and chiefly be lamented : Such sin against the Remedy , and highest Goodness , that neglect this Salvation , and the gracious Operations of the Holy Spirit , and so rather adhere to Satan than to God. Suppose a Child under the Rod of his tender Father should cry out , O the Smart , but signify nothing of Sorrow or Grief in offending his Father , would not that rather aggravate his Guilt , or could it tend to please his Father , and to cease laying on of more Stripes ? But to come to shew you what a great Evil it is to neglect this Salvation in 〈◊〉 of the Sinner himself . 1. This Sin , this Unbelief , 〈…〉 , is the Cause why all Sin remains upon the Conscience 〈…〉 Sinner . True , God hath transmitted the Guilt of our 〈◊〉 Christ , so that he hath satisfied for them ; but the Sinner 〈◊〉 ●eceive this Atonement , but refuses it , and so his Sin , his Guilt and Pollution remains upon him , Faith being appointed as the Way of the Application of the Remedy . 2. Nay , Sin doth not only remain on such that neglect this Salvation , and refuse Christ , but this Refusal keeps Sin in its full Strength , and binds all Sins fast to the Soul : Sin reigns in them and condemns them ; and so doth the Law also , which is the Strength of Sin , because they receive not Jesus Christ , who is the End of the Law , as to its condemning Power , to every one that believeth , but not to them that reject Christ and believe not . 3. Faith unites to a Holy God , and to a Spotless Saviour , whereby we come to have a Righteousness which discharges us from all Sin , and Wrath due to it ; and such are made Holy : But Unbelief continues the Soul in its old Stae , as being united to the old Adam , condemned Adam ; all Men are in the first or second Adam , in the dead or living Adam : And as is the dead Adam , so are they that are in him ; they are dead , and by the Law condemned , therefore not justified : And as is the living , so are they that are made alive ; they live and are acquitted , and can die spiritually no more . 4. This Sin , this Neglect is against a Man's own Life and Happiness : Life is offered to him , but he rejects it , he will not have Life ; he has no love to himself , seeks not the preservation of himself . Mankind naturally have a special care to preserve themselves , but these chuse Death rather than Life , Sickness rather than Health , Slavery rather than Liberty , Cursing rather than Blessing . 5. Hereby they deprive themselves of all the saving Benefits of Christ's Death , for no adult Person hath or can have any Interest in the Merits of Christ without Faith : He that believeth not , the Wrath of God remains upon him . He that believeth and is baptized , shall be saved ; but he that believeth not , shall be damned . Here is in this Salvation , Pardon , Peace , Christ and Everlasting Life ; but the Sinner contemns all : My People will have none of me , saith the Lord. And this is the Voice of all that neglect this Salvation , they will not have God , will not have Christ , will not have Life , such is their Ignorance , and the Enmity that is in their Hearts against God : These account themselves unworthy of Everlasting Life ; and the Death of Christ will be in vain as to them . 6. Hereby also they shew they have no Love nor Pity for their Immortal Souls : If they loved their Souls , would they not seek the Salvation of them ? Nay , they are cruel to their own Souls : Would not that Man be cruel to his poor Child , that saw it fall into the 〈◊〉 , and would not endeavour to pluck it ou● ; or 〈◊〉 it in the Water almost drowned crying out for help , but would not 〈◊〉 to save it , nor c●● for help ? O mercil●ss Mortals ! What no pit , on your precious Souls that are so dear and near to you ? Will you nor cry to God , to Jesus Christ , to pull your Souls out of the Fire , or rescue them out of the Teeth of the devouring Lion ? Can there be greater Folly , Madnes or Cruelty than this ? O think upon it , you Sinners , that neglect this Salvation . 7. Moreover , their Folly appears further who neglect this Salvation , in that they refuse a Crown , a Kingdom , and to be Heirs , Heirs of God : They may be rich , eternally ri●h , yea , great and honourable for ever , but utterly refuse it . Riches and Honour are with me ( saith Christ ) yea durable Riches and Righteousness . If any Man ( saith our Saviour ) serve me , him will my Father honour . 8. Such that neglect the Salvation of the Gospel , it doth vet further appear , are very cruel to themselves , and therefore guilty of the greatest Folly imaginable . ( Had the Children of Israel in the Wilderness , when they were stung with fiery Serpents , refused to have looked up to the brazen Serpent that was lifted up upon the Pole , when they were in tormenting Pain and Anguish , would it not have shewed great Cruelty to themselves , as well as Madness ? ) Sinners are wounded , mortally wounded , they are stung with a worse Serpent than those fiery Serpents : And to look unto Christ by Faith , is the only Cure and Remedy , or the only way to be healed : and as there is no other way , so this is a certain and infallible Cure. But Sinners who neglect this Salvation , refuse to apply this sovereign Balsam to their wounded Souls . 9. Is it not an evil and hurtful thing for a Man to yield himself up to the Counsel and Conduct of a sworn , cruel , and mortal Enemy , who seeks his Blood , and will rip up his Bowels , and tear out hi● very Heart ? But thus they do that neglect this Salvation , they hereby follow the Advice and Counsel of the Devil , who will devour them as a hunger-starv'd Lion ; nay , it is just as if a Man should throw his dear Child into the Lion's Den to be torn in pieces . Suppose a Man in Slavery in Turkey , should be told that his Ransom was paid , and he hath the greatest demonstrations given of it imaginable yet he will not believe it , but says , I will continue here a Slave , and wear these Chains , and be under Bondage to this cruel Tyrant , though I am told that he will murder me at last ; would not all say , he deserved not to be pitied , especially should he behold that 〈◊〉 is redeemed by the Blood of his own gracious Sovereign ? 10. Is it not an evil thing , and the greatest madness , at the Instigation of a bloody and cruel Enemy , for a Man to suffer him to thrust a Sword into his own Bowels ; or when wounded at his Inticements , to refuse to apply such a Plaister that would certainly cure his Wounds and save his Life ? but thus do all they who neglect this Salvation . Or suppose a Man was almost starved to Death , and Bread is set before him , nay all choice Varieitie , and he is bid to eat ; but being perswaded by an Enemy ( that hates him , and longs to see him dead ) not to eat , but to feed with his Swine on Husks and Grains , would it not be folly with a witness , should he do so ? But thus do all those Persons that neglect this Salvation , they refuse to eat of the Bread of Life , or to feed on that costly Supper God hath graciously provided for them in the Gospel , and at the Devil's Inticements feed , as the poor Prodigal did , on Husks which the Swine do eat . 11. Such who neglect the Salvation of the Gospel , do greaten and aggravate their Sin and Guilt , as our Saviour speaks concerning the Jews ; If I had not come and spoken to them , they had not had Sin ; but now they have no cloak for their Sin : that is , they had not been guilty of Sin to such a degree , their Sin had not been with such Aggravations . Therefore those that have the Salvation of the Gospel offered to them , and they neglect it , or refuse to receive it , shall have the greater Condemnation ; it shall indeed be more tolerable for Sodom and Gomorrah , nay with Pagans and Insidels , than with them in the Day of Judgment . 12. Moreover , since the way of God's glorifying of all his Blessed Attributes is despised and utterly rejected , by those who neglect this Salvation , all the Attributes will rise up and plead against such Sinners to condemn them . 1. Divine Wisdom may plead against them , and call for Judgment with the greatest severity to be executed upon them , because that way of Salvation which Infinite Wisdom contrived and determined in the Eternal Council , is rejected , slighted and contemned . 2. The Veracity , or Truth of God , may plead against all Sinners that neglect this Salvation , because the Sacred Precepts of the Gospel are not obeyed , nor the Threats feared , nor the faithful Promises thereof believed . 3. Divine Power may rise up and plead against such Sinners , because that Almighty Arm which is stretched forth in working out this Salvation , is not took hold of to save them , and therefore it shall be stretched out to destroy them : Who shall be punished with Everlasting Destruction from the Presence of God , and from the Glory of his Power . That will be the Time when God will make the Power of his Wrath and Anger known : Who ( saith the Psalmist ) knows the Power of thine Anger ? as is thy Fear , so is thy Wrath. 4. Divine justice may rise up against all those who neglect this Salvation , and exact the p●iment of all the Debts the Sinner owes and stands charged with , because the Satisfaction made by Jesus Christ , our blessed Surety , is contemned , utterly neglected , or not accepted of , they not believing ; Faith being the only way appointed for Interest therein , and for the Benefit thereof . 5. Moreover , Divine Mercy and Goodness will come forth and plead against the Sinner , and be turned into Fury , since such Infinite Grace and Favour , and Sovereign Bowels , are not regarded , but utterly slighted and neglected : And wo be to those that Mercy it self appears against , and calls for execution of Wrath upon . 6. And the Law also will rise up and condemn all those that neglect this Salvation , because the only way by which its Glory shines forth , and by which its Breach is repaired , and its Honour is raised , is slighted : the Law will break forth with its bitter Curses , and throw the Souls of such into Hell in sury , who neglect this Salvation . 7. Nay , Jesus Christ himself will also rise up and condemn all neglecters of this Salvation , because all his Infinite Love and Grace which he hath shewed , and Pain and Anguish which he hath endured to work it out , is slighted and trod under-foot ; he will change his Lamb like Nature , and appear like a Lion , to tear all such into pieces . In a word , it puts a Sword , as it were , into the Hands of all the Attribute , of God , and a Sword into the Hand of the Law of God , nay into the Hand of Jesus Christ , to cut down and utterly to destroy their Souls ; which Divine Wrath will speedily execute with Vengeance , if they proceed on in their evil way , and do not embrace this so great Salvation . 8. This is not a Sin against the killing Letter , but against the healing Spirit ; and it is a casting Dirt upon all God's blessed Attributes , as they display their highest Glory , or are dressed in their richest R●bes , or appear in their most sublime Perfections . Suppose a Traitor should cast Dirt upon a Prince , or spit in his Face when he is but in his common Dress , would not that be deemed an abominable thing ? but much more odious , should he do it as he fits on his Throne , when his Crown is on his Head , and hath all his Royal Robes upon him , and his Scepter in his Hand , and all his Nobles about the Throne . God in this Salvation appears in his high and sublime Glory , as displaying his highest Beauty , Splendor , and Honour of all the Perfections of his unwordable and inconceivable Being , even the Depths of Infinite Wisdom , Justice , Power , Holiness and Goodness : Therefore wo to those Sinners who slight and neglect this Salvation . Thirdly , The third thing that I proposed to speak unto , was to shew you the greatness of their Sin who neglect this Salvation , with respect had to him by whose Influences , and at whose Instigations they neglect it , and that is the Devil . Satan stirs up Men to slight and neglect this so great Salvation : Is it not sad that Men should adhere to the grand Enemy of their Souls ? If our Gospel be hid , it is hid to them that are lost , in whom the God of this World hath blinded the Eyes of those that believe not . Satan acts out of Malice to Mankind , in seeking Ways and Means to blind their Eyes : He hath many Devices whereby he strives to do this , which I shall not now insist upon ; he shews them the Glory of this World , thereby to allure them into his hungry Jaws , to devour them and destroy their Souls for ever : He has many Nets spread , and Multitudes are caught by him , either one way or another . 1. Some he deprives of this Salvation , through love of sinful Profits or worldly Gain : This way he destroyed the young Man mentioned in the Gospel that came running to Christ ; and also Demas who forsook the Gospel , and fell away for love to the sinful Profit of this evil World. And how many daily , by Earthly-mindedness , and abominable Covetousness , lose this Salvation , through the Craftiness of the Devil , and the Evil of their own Hearts . 2. Some by sinful Honours : O how many love worldly Grandure , and a Name among Men , above the Salvation of their Souls ! These are like those jews who are said to believe on Christ , but did not confess him , for fear of being put out of the Synagogue ; for they loved the praise of Men , more than the praise of God. 3. Others by earthly Pleasures and sinful Delights , he catches in his Net and makes a Prey of . 4. Also Multitudes he destroys , by cursed Errors and damnable Heresies : That way he deceives them , and robs them of this Salvation , concluding , that those Principles they have sucked in , are the undoubted Truths of Jesus Christ , and do not doubt of the Goodness of their Condition . Fourthly , And lastly , Consider the Vanity of all those things , for the take of which Men neglect this so great Salvation . What is Sin , the Pleasures of Sin , or all the R●●hes and Glory of this World , when compared to the Salvation wrought by Jesus Christ ? Sin is the Soul's Sickness , the Scabs and Sores , the Plague and Poison of the Soul ; 't is the Sp●wn of the old Serpent , and yet Sinners lick it up , and esteem it above all that Good that is in God and in Jesus Christ , and value it more than the Crown of Glory in Heaven . Sin is the Leprosy and Plague of the Soul ; 't is compared to the rottenness and stinking Putre action of a filthy Sepulchre , nay , to the superfluity of Naughtiness : O that Men should neglect so great Salvation , and expose themselves to eternal Flames and Wrath in Hell , for love to that which the Holy Ghost thus paints out , and discovers the detestable Nature of ! Besides , how soon are Men deprived of all those things which their deceived Hearts are set upon ; they are not sure of enjoying them one Day , no not for one Hour ! O how soon will all the seeming Sweet of Sin , and of this World , be turned into Bitter , and all earthly Joy into Sorrow , all their Pleasures into eternal Pain and Misery ! And O how will they cry out against themselves for slighting the Salvation of their Souls , for the sake of , and love to these things , when it will be too late ! HEB. II. 3. How shall we escape if we neglect so great Salvation ? I Closed the last Day with the second Point of Doctrine , namely , That the great Salvation of the Gospel may be neglected . I shall now proceed to the third and last Proposition . Doct. 3. There is no possibility for such , or any one Soul of them , to escape , that neglect the great Salvation of the Gospel . First , I shall shew you what it is they cannot escape . Secondly , Why they cannot escape . Thirdly , When or at what time they shall not escape . Fourthly , Shew why the Gospel hath such fearful Comminations and Threatnings contained in it . First , They shall not escape the Curse of the Law , ( which all ungodly and unbelieving Sinners lie under ) ; for no Man is , nor can be delivered from the Curse thereof , but only those who believe in Jesus Christ , and embrace the Salvation of the Gospel ; For Christ is the End of the Law for Righteousness , to every one that believeth : to them that believe , and to every one of them , but not to those that believe not . Christ hath born the Curse of the Law , he by his actual Obedience fulfilled the Righteousness thereof ; and by bearing the Penalty of it ( which our Sins incurr'd ) by his Death , he hath delivered all that believe from the Curse thereof : but the Curse of it remains on all them who receive not Jesus Christ , it hath its full blow and stroke on all Gospel neglecters , because it is by him and no other ways we can be delivered from the Curse thereof . 2. Therefore it follows in the second place , that they cannot be delivered from the Guilt and Punishment of their Sins , their Sins lie upon them , they are charged upon all that neglect or refuse the Salvation wrought out by Jesus Christ : It is the Decree of the Eternal God , that all such that believe not shall bear their own Sins , because they reject Jesus Christ who hath born the Punishment that was due to Sin. Some conceit that they need not this Salvation , need not the Righteousness of Christ , or Faith in Christ , and this through Ignorance , concluding their State is good . Jesus said unto them , If ye were blind , ye should have no Sin : but now ye say , We see ; therefore your Sin remaineth . They thought their own Righteousness was sufficient , and were ignorant of God's Righteousness , and hence the Guilt of their Sin remaineth upon them . 3. All those that neglect this so great Salvation , shall not escape the Wrath of God : This follows as the natural Consequence of the former ; Divine Wrath parsues them , and every Soul of them that believe not , but refuse the Grace of God offered by Jesus Christ in the Gospel , like as the avenger of Blood pursued the Man slayer under the Law : The Cities of Refuse were a type of Christ ; 't is to him all guilty Sinners must fly , if they escape the Wrath and Vengeance of God : Divine Justice is only satisfied in Christ ; and Sinners for not accepting and receiving by Faith that Atonement , and pleading that Satisfaction he hath made , Wrath follows them even at their Heels , and will strike them down : He that believeth not , shall not see Life ; but the Wrath of God abideth on him . Wrath is upon all naturally , we are all by Nature the Children of Wrath , but it remains no longer upon them that believe , but it abideth on such that believe not . 4. They shall not escape the Damnation of Hell , or everlasting Burning : Our Saviour ( speaking to the Scribes and Pharisees ) saith , How can ye escap● the Damnation of Hell ? Yet they were a People that appeared outwardly righteous to Men , and boasted that they were not Extortioners , Vnjust , Adulterers , or such as Publicans were . But alas , no Righteousness will carry a Man to Heaven , but a perfect , compleat , sinless Righteousness . Paul was not an Hypocrite , as some of the Pharisees were , before he believed ; yet his Righteousness , tho according to the Letter of the Law , was such , that few attained unto ; As touching the Righteousness which is of the Law , saith he , I was blameless : yet he esteemed it but Dung in comparison of God's Righteousness , and renounced it all in point of Justification , that he might be found in Christ . And as it is Christ's Righteousness that is our Title for Heaven , so it is his Death , his bearing the Punishment of Sin , that delivers us from eternal Damnation in Hell. Hell is a fearful Place , it is made deep and large ; The Fire is not quenched , and the Worm dieth not : and that Place is prepared for all Unbelievers , for all who continue in their Sins , and under the Power of Unbelief , and neglect this so great Salvation , the Damnation of which they cannot escape . Secondly , I shall shew you the Reasons why such cannot , shall not escape God's eternal Wrath , that neglect the Salvation of the Gospel . 1. It is because this is the way , yea , the only way which Infinite Wisdom hath found out for the Salvation of our Souls : If there is but one way to cure a Mortal Disease that may seize upon a Person , then if he neglect that one Remedy , he must die . Sirs , as there is but one way to escape starving , and that is , to eat ; so there is but one way to escape perishing , and that is by believing , or by feeding on Jesus Christ , or by eating of his Flesh , and drinking of his Blood. There are many ways to be damned , but there is but one way to be saved . Verily verily I say unto you , Except ye eat the Flesh of the Son of Man , and drink his Blood , ye have no Life in you . If you neglect this way of Salvation , there is no other way whereby you can be saved ; Neither is there Salvation in any other , for there is no other Name given under Heaven whereby we must be saved . 2. Such that neglect this Salvation , cannot , shall not escape the Wrath of God , because it is just and equal that all such Persons who slight and neglect this Salvation , should be destroyed , and that for ever . ( 1. ) By reason they neglect an Offer of Pardon and Peace , contrived by the Infinite Wisdom of God , and it is the highest Demonstration of admirable Mercy and Goodness ; therefore there cannot be a higher Indignity and Contempt cast upon God's Sovereign Grace and Favour . Many of those Sinners that neglect this Salvation , are so vile and ungrateful , as not to enquire what this Grace means , nor on what Terms this Salvation may be had : And is not this in plainness to tell the Holy God , that they scorn his Love and Goodness , and despise the Offers of Peace and Reconciliation by Jesus Christ , and fear not what he can do unto them ; and so no less than a trampling the Blood of Christ under their Feet ? Let Men deal thus with their provoked Rulers , or with an earthly Prince , when guilty of High-Treason , and see how unpitied they will die , yea , be drawn , hang'd and quartered . What , guilty of the worst of Treason , and have an Offer of Pardon , and slight or neglect the suing of it out ? How equal and just a thing would it be that such should die ? So it will be here , Brethren , God will not be mocked : Sinners shall one Day see what it is to neglect the Salvation wrought out by Jesus Christ , I mean , the Way and Means of the Application thereof ; they will be forced to subscribe to the Righteousness , Justice and Equity of their own Damnation , in loving and cleaving to their Lusts , and counting their earthly Riches , Pleasures and Honours , better than Jesus Christ , and a part in this Salvation . Remember it is the Sinner's own Salvation that he neglecteth , it is his own Good , his own Cure , his own Relief , his own Happiness : Can any perish more justly and deservedly , than such who refuse to be saved , who choose Death rather than Life , and Darkness rather than Light ? 3. They cannot , shall not escape , because it is Salvation in such a way , a way that cost so dear , even the Blood of the Son of God : Should the King yield up his own Son as a Sacrifice to answer the Law for a cursed Traitor , and yet he should despise and slight his Goodness , how would that aggravate his Guilt ? O with what a Price is this Salvation procured , by what a Sacrifice ! What Tears did Christ shed ! O what drops of Blood did he sweat ! and what Wrath did he bear ! What a Curse did he undergo , to save us from Hell and Death ! How can any think to escape that neglect the Means of this Salvation ? 4. Because it is Salvation on such easy Terms as to us ; had God offered Sinners Salvation on hard and difficult Terms , their Sin might not seem to be attended with such Aggravations . Had God required a thousand Rams , or ten thousand Rivers of Oil of every one that would be saved ; or to sacrifice their Sons and Daughters , or their First-born , the Fruit of their Bodies for the Sin of their Souls , this would seem hard : but none of this God requires of us , it shall not be , must not be our Son , our Child , our First-born , but his Son , the holy Child Jesus , his First-born , that must die or be a Sacrifice for our Sins : it must be my Son , as if God should say ; and all that I require of you , is to apply his Blood , and to sacrifice your Sins in love to me . 5. That which the Apostle builds the Righteousness of God's proceeding against such that neglect this Salvation upon , and shews the unavoidableness of their perishing from , is the greatness of the Salvation it self . Shall God's Justice be eclipsed , shall his Honour be marr'd , his Goodness be despised , his Law be violated , his Holiness stained ? it would be thus , should such be saved who neglect and slight this Salvation : Therefore all such cannot escape his Wrath. 6. The Apostle further argues the impossibility of their escaping who neglect this great Salvation , from that impossibility there was of their escaping who refused to hear Moses : For if the Word spoken by Angels was stedfast , and every Transgression and Disobedience received a just Reward ; How shall we escape ? &c. It was a just Reward they received for their Sins and Disobedience : And if so , how shall these escape ? God will render a just Retribution , a righteous and proportionable Punishment , it will be far worse , or much greater ; howbeit , it is against greater Light , greater Grace , and despising a Person of far greater Honour and Dignity : He that despised Moses Law , died without Mercy , under two or three Witnesses . Of how much sorer Punishment suppose ye , shall he be thought worthy , who hath trodden under foot the Blood of the Son of God ? &c. Sirs , to love Sin , to love this World , or any Person or Thing above Jesus Christ , is in effect to tread the Son of God under your Feet , 't is such an undervaluing and vilifying of him . God doth , as it were , propound the Case to us , he would have Sinners themselves to be Judges how just their Condemnation will be if they neglect this Salvation ; and also the Nature and Quality , or Degree of it ; Of how much sorer Punishment suppose ye shall he be thought worthy ? &c. God at the last Day will so justly and righteously proceed against wicked Men , that their Reward shall be judged reasonable in their own Judgment , and by their own Consciences . 7. They shall not escape , because Mercy and Grace is sinned against , principally , by all that neglect this Salvation : Mercy will , as you have heard , plead against them . And if Mercy be their Enemy , if Goodness it self rise up against them , where will they find a Friend to appear for them ? 8. They shall not escape , because God hath absolutely and unavoidably decreed the Destruction and eternal Damnation of all those that believe not , but neglect this Salvation : His Decree , his Counsel and Purpose shall stand ; He that believeth not , shall be damned . 9. It is because the Sinner is not able to deliver himself out of God's Hand : If he escape , it must be from one of these two Considerations . 1. That either God must change his Purpose , his absolute Decree and Counsel . 2. Or else the Sinner must get out of God's Hand , and so deliver himself . Now it is impossible God's Mind should change , or his absolute Decree be made void ; his Decree shall stand , and he will do all his Pleasure : God will be true , and not make himself a Liar to save the guilty Sinner . And that it is impossible for the Sinner to get out of God's Hands , is evident , because God is Omnipotency it self : whither can he fly from his Presence ? Who can stand before ( or escape ) his Indignation ? Therefore there is no way for such to escape God's Wrath , who neglect this Salvation . APPLICATION . 1. O bless God for this Salvation , and value it according to the Nature , Worth , and Greatness of it . 2. Bewail all ungodly Persons , who are found slighters and neglecters of it , and mourn over them . O how sad is their Condition ! May be you have some in your Families that are Neglecters of it , may be a Wife , a Husband , or Children , that do not regard it , but are ungodly , and neglect the Means of Grace ; how should what you have heard move you to pity them , to weep over them , to pray for them , and strive with them . 3. Examine your selves , whether you have not , or do not neglect this Salvation ? Do you make it your chief Business to get an Interest in Christ ? Do you prefer the Means of Salvation above all things in the World ? What time do you take to seek God , to pray to him , to hear his Word ? And with what Zeal , Love , Faith and Diligence do you do all these things ? Do you not defer Soul-Concernments to another time ? O see to it , and examine your selves ; Do you not rest upon something or another short of Christ ? Doth the Power of Grace appear in your Hearts and Lives ? 4. This may teach Believers to bear up under all Trials and Fears : Let what will come , they are safe who have an Interest in this great Salvation ; other Salvations are nothing to this , and if we should not be saved from the Wrath of Man , but must lose our Liberty , and be exposed to Death and Dangers here in this World , yet it will go well with us if this Salvation is ours . Let what Judgments can come upon the Land , thou hast got a sure Sanctuary , God is thy Help and thy Salvation . Brethren , there are many sad Effects that do attend those that neglect , continually neglect this Salvation , whilst they are in this World , as Manifestations of God's Displeasure , As , 1. God withdraws the Influences of his Spirit from them , after they have for a long time resisted it , in the common Motions thereof , even to such a Degree , that it shall strive with them no more : thus God dealt with the old World. 2. God gives such up at last to blindness of Mind , so that they in seeing , see not ; and in hearing , hear not , neither do they understand . And in them is fulfilled the Prophecy of Esaias , By hearing ye shall hear , and shall not understand ; and seeing ye shall see , and not perceive . The Word of God , if neglected , and not received , that it may become a Savour of Life unto Life , will become a Savour of Death unto Death , it either softens or hardens Mens Hearts . 3. God gives them up to their own Hearts Lusts , as God by the Psalmist says , My People would not hearken to my Voice : and Israel would none of me . So I gave them up unto their own Hearts Lusts ; and they walked in their own Counsels . 4. Nay sometimes God takes away the Gospel from them , as he did from the Jews that rejected Christ , refused the chief corner-Stone : Therefore I say unto you , The Kingdom of God shall be taken from you , and given to a Nation bringing forth the Fruits thereof . What can be a worse Judgment ? this befel that People , and it hath not been restored to them ever since . When God removes the Gospel , it may be long before he lets a People have it again , nay perhaps never . 5. Moreover , for neglecting the great Salvation , God sometimes brings upon a People or Nation fearful temporal Judgments , and puts them , it may be , into the Hands of cruel Enemies : For thus he dealt with the unbelieving Jews , he brought the Romans in upon them , that burned their City and Temple ; so that it is said , Wrath came upon them to the uttermost . 6. God sometimes will not save Persons with Temporal Salvation , because they neglect Spiritual Salvation , so that they may read their Sin ( if the Lord opens their Eyes ) in their Punishment . But it is not God's usual way under this Dispensation , to inflict Temporal Punishment on such that neglect the Salvation of the Gospel , but he reserves his Wrath to another World ; and therefore let none think , though they escape his Judgments here , that they shall escape his Judgments and Wrath hereafter ; that they shall not be able to do , as you heard . But no more at this Time. HEB. II. 3. How shall we escape if we neglect so great Salvation ? I AM upon the third and last Point of Doctrine , which I observed from our Text , viz. That there is no possibility for such , or any one Soul of them , to escape , that neglect the great Salvation of the Gospel . The last Day I shewed you , First , What those things are which they shall not escape . Secondly , Why they cannot , shall not escape , who are guilty of this Neglect . Thirdly , I am now to shew you , When or at what Times they that neglect Gospel-Salvation shall not escape . 1. In the Day of common Calamities , and desolating Judgments that will come upon the Earth ; there is , Beloved , a dismal Hour spoken of in God's Word , that is not yet come , yet no doubt it is very near , in which but a few shall escape : I am afraid many good Men , who have been remiss and negligent in and about the great Concerns of Christ , and of their own Souls , shall not escape ; I mean , they may fall in that Hour by Temporal Judgments . God in the last Days will pour out the Fierceness of his Wrath ; For my Determination is to gather the Nations , that I may assemble the Kingdoms , to pour upon them mine Indignation , even all my fierce Anger ; for all the Earth shall be devoured with the Fire of my Jealousy : compared with Nahum 1. 2 , 3 , 4 , 5 , 6. It will be with the Ungodly then , as it befel the People of Old , according to the Prophecy of the Prophet Jeremiah Therefore thus saith the Lord , Behold , I will bring Evil upon them which they shall not be able to escape ; and though they shall cry unto me , I will not hearken unto them . Our Saviour alludes to that Time of which I speak , Watch ye therefore and pray always , that ye may be accounted worthy to escape all these things that shall come to pass and to stand before the Son of Man. O who shall stand when God appears in the latter-Day-Judgments which are now just at the Door ? There are a few which he hath set his Mark upon , that shall be hid ; and they are such that sigh and mourn for all the Abominations that are committed in the Land. They of them that escape , shall escape , and they shall be on the Mountains like Doves of the Valley , every one mourning for his own Iniquities . O what an amazing Hour will that be , when the seven Vials of God's Wrath shall be poured out upon the Kingdom of the Beast ! the Earthquake is near , look for it , and the Midnight Cry not far off . Be sure there is such a distressing Hour approaching upon the World , that those that have , and shall still neglect this Salvation , when it comes shall not escape . 2. They that neglect this Salvation , shall not escape in the Day of Conscience ; I mean , escape the Torments of an enraged , accusing and condemned Conscience : and sometimes the Conscience is awakened , and is let out upon the Sinner here in this World , before the Soul is separated from the Body . How many through the Guilt of their horrid Sins have been this way tormented : Some Mens Sins are open before-hand , going before to Judgment ; and some Men follow after . Some Mens Sins are discovered by themselves , through that great Guilt that lies upon them ; or others discover them , or God himself brings their Sins to light ; and by this means they sometimes pass Judgment upon themselves , and may be a severe Judgment ; or Men pass Judgment upon them ; or perhaps more directly to the Purport of the Holy Ghost in the Text , the Church passeth Judgment , or a righteous and just Church-Censure upon them for their great Sins . But what a severe Judgment in the day of Conscience did poor Spira and Child pass upon themselves for their Iniquities ? However those cannot escape who trifle in the matters of Religion , or neglect the great Salvation in such a time ; when God lets Conscience out upon them , their Sorrow and Misery is very great : and if it be so bitter a thing to fall into our own Hands , I mean to fall into the Hands of our own Conscience , what a fearful thing is it to fall into the Hands of the living God ? God giveth to some Men the Name he gave to Pashur , even Magor-Missabib , that is , Fear and Terror on all sides ; he makes them a Terror to themselves , and to all their Friends , so that they are all afrightned , reflecting on their sad and miserable Condition , partly by Terror within , and partly by Judgments without . 3. Those that neglect this Salvation shall not escape at the Hour of Death ; may be some of them may go on quietly in their Sins , and not fall under the Accusations and Terror of their guilty Consciences : Conscience may be asleep , or seared with a hot Iron ; but at Death , I mean as soon as the Soul departs , they will be with a witness awakened , and then they shall see they cannot escape ; nay , all hope and possibility of escaping is then gone for ever . True , many as soon as struck with Death roar out and find no escaping ; others may be God then in his Infinite Mercy may shew the way of an escape ; but when dead , if ungodly , if they have neglected this Salvation , they lift up their Eyes in Hell with the rich Glutton , being in Torment . Remember if Death comes upon you before you have got an Interest in Christ , or a part in this Salvation , you cannot then and at that time escape . 4. They shall not escape in the Day of Judgment , in the Day when Christ shall come . For when they shall cry , Peace and Safety , then sudden Destruction cometh upon them , as Travail upon a Woman with Child , and they shall not escape : Tho Sinners escape here in this World , yet they shall not escape in that day , they shall not be able to deliver themselves out of God's Hands ; nor shall any be able to deliver them . The Wicked shall be brought forth to the Day of Wrath ; they shall not come willingly to Christ's Bar , but they shall be brought forth , dragged as it were to hear their Sentence , which will be , Depart from me , ye cursed , into everlasting Fire , prepared for the Mat. Devil and his Angels . If the Righteous scarcely are saved , where shall the Vngodly and Sinner appear ! they will not be able to stand in the Judgment : O what Dread and Horror will then seize upon them ! they that give the greatest Diligence , take the greatest Care about the Salvation of their So 〈◊〉 are saved with much difficulty : 't is a narrow Way and a strait Ga●e that leads to Life : Through much Tribulation and Temptations we enter into the Kingdom of God ; and if this ●e so , what will become of them in the great Day that have wholly neglected this great Salvation ? If the Righteous be scarcel● saved , the Wicked shall certainly perish and be damned . Quest . What is the Nature of that Wrath which none of them that neglect this Salvation shall escape ? Answ . I answer , it is great Wrath , Wrath proportioned according to the Greatness of their Sin : as the Salvation ●●ighted is great Salvation , so the Wrath that such shall bear will be great Wrath. 1. It is incensed Wrath , therefore great Wrath , such Wrath that hath been long a kindling in the Heart of God for the Abuse of his Mercy and Infinite Goodness : 2. It is intolerable Wrath , therefore great Wrath ; the Torment of the Heathen that never heard of this Salvation shall be more tolerable , more easy to bear , than the Wrath which is poured out in Hell upon such that neglect the Salvation wrought by Jesus Christ : Nay , it shall be more tolerable for Sodom and Gomorrah in the day of Judgment than for them . 3. It is infinite Wrath. Who knows the Power of thine Anger ? even according to thy Fear so is thy Wrath : it bears full Proportion to the Fear of it ; nay , who is able to arrive to the full Sense , Fear and Apprehension of God's Infinite Wrath ? it is inconceivable Wrath : as God's Love and Goodness is inconceivable , infinite , incomprehensible , which all that love him shall partake of to Eternity ; so on the other hand , his Wrath and vindictive Vengeance is unexpressible , nay inconceivable , which will be let out upon the Ungodly . Who shall be punished with everlasting Destruction from the Presence of the Lord , and from the Glory of his Power . Mark it , from the Glory of his Power , from the Greatness of God's Power , exalted Power ; O it appears to be amazing Wrath , were this considered well and laid to Heart ! 4. It will be unmixt Wrath , or Wrath without Mixture : the Wrath of God that is let out here in this World is full of Mixture ; nay , that which hath been let out upon the Spirits and Consciences of Men hath had some mixture in it , some Ease mixt with Anguish , some mitigation of Pain and Horror , some Mercy mixt with Misery ; but in Hell the Wrath of God is unmixed Wrath , it is all pure Wrath , nothing but Wrath. The same shall drink of the Wine of God's Wrath , which is poured out without mixture into the Cup of his Indignation , and he shall be tormented with Fire and Brimstone , &c. 5. It is fierce Wrath ; it is called the fierce Wrath of the Lord , a Metaphor taken from a fierce and amazing devouring Fire . Sinners are commanded to seek the Lord before the Decree bring forth , before the Day pass as the Chaff , before the fierce Anger of the Lord come upon them . I he Heat of Anger , inraged Anger and Fury : Behold , the Day of the Lord cometh , cruel both with Wrath and fierce Anger . 6. It is irresistable Wrath , no withstanding it , no making Head against it ; Wrath breaks forth against the Sinner like a Giant or mighty Army , that none can resist nor stand before : Who can stand before his Indignation ? and who can abide the fierceness of his Anger ? his Fury is poured out like Fire , &c. 7. It is just and deserved VVrath , Wrath that is due to such who slight and neglect so great Salvation ; it is the Wages of Sin , of such Sin , it is their just Due and Desert , as Wages are due to a Servant . Every one says , With-hold not from the Hireling his Wages . A Servant when he hath done his Work must be paid his Wages , it is right and just that he should have it ; so it is Right and Justice in God thus to reward all those who abuse his Mercy , and neglect his Salvation , so great Salvation . God will proportionate every Man's Reward according to the nature and degree of his Sin. 8. It is heavy Wrath , David complained of the Heaviness of his Sin : Alas ! it was no doubt , as Mr. Caryl notes , from the Apprehension of the Anger and Wrath of God : Mine Iniquities are gone over my Head as a heavy Burden , they are too heavy for me . I have offended thee , I fear thy Displeasure , my Sin deserves thy Wrath ; but tho there are Mountains of Iniquity upon unconverted Sinners , they feel no Weight , they make light of it , they sport at it : but when Wrath comes once to be laid upon them , they will feel how heavy that is ; who can bear this Burden , or stand under this Weight ? When Wrath was laid upon our Blessed Saviour , how heavy did he find it ? it made him sweat great drops of Blood , it almost crushed him down unto the Earth : one Sin is heavy , and if God lay the Weight , I mean the Guilt of it , upon the Soul , it will crush it down to Hell. O then what a Weight will that be which will lie upon Sinners , when the Burden or Weight of all their Sins are laid upon them ! and none to take that Weight off of them for ever , how low will it sink them ! 9. It is eternal Wrath , everlasting Wrath , Wrath that will never cease ; They shall be punished with everlasting Destruction . He shall be tormented with Fire and Brimstone in the presence of his holy Angels ; and in the presence of the Lamb ; and the Sincke of their Torment ascendeth up for ever and ever . O what a wosul Condition will all those be in , that God lets out such Wrath upon ! How lamentable is and will be their State , who neglect this so great Salvation ! Can you think of these things you that slight the Offers of God's Grace in Jesus Christ , and not tremble ! APPLICATION . 1. O what a Mercy have they obtained that are delivered from such Wrath , such heavy Wrath ! As no Man is able to bear the Wrath of God , so no Man is able to get away from it when it hath took hold of him ; he cannot escape from that which he cannot endure . Alas ! the Devils themselves shall be tormented with all Unbelievers , and they cannot escape with all their Powers of Darkness ; and indeed this will add to the Torment of the Wicked , I mean to be yoked in Hell-Torments with such Companions , to be forced to abide for ever with Devils , who perhaps will add then to their Misery , and aggravate their 〈◊〉 , by upbraiding them with their Folly in believing him who was 〈◊〉 Father of Lies , and to contemn so great Salvation for the sake o● very Vanity , for the love to Sin , or love to the transitory Pleasures and Riches of this evil World. 2. We may also from hence see cause to admire the Love of Jesus Christ , who bore the Wrath of God for us : Certainly had not he had the Power of the Deity to uphold him , he could not have born that Wrath that was so heavy upon him . O love and honour this blessed Saviour , who hath saved you that believe from such Wrath ! His Blood hath quenched this flaming Fire , so that you shall never feel what the Wrath of God is . Brethren , remember we could not be delivered from the Wrath of God , unless Jesus Christ did bear it in our stead , even Jesus who delivered us from Wrath to come : our Jonas was thrown into the Sea of Wrath to save us from sinking down to the bottom of eternal Wrath. 3. And may not this stir you up that are ungodly Persons to flee from Wrath to come ? Why do you stand making a Pause as it were ? O haste to Jesus Christ , come to him , for that is the way , and the only way , as you have heard , to be delivered from Wrath. You know not how near you are to fall under the Wrath of God , and then it will be too late : God gives you space to repent , and to take hold of his Salvation ; you will , Sinners , have no Excuse , no Plea in the great Day if you neglect the Day of your Visi●ation , and slight the Offers of God's Infinite Grace and Favour ! Can you bear the Wrath of God ? Are you willing to try how heavy it is ? We read of an eternal Weight of Glory , that will be a good Weight , not a burdensome Weight , not an oppressing Weight , it is called a Weight of Glory because of the Greatness of it , the Excellency of it : But know , as there is a blessed Weight , or a Weight of Blessedness , so there is a Weight of Misery , or a miserable Weight ; yea , it is such a Weight as will crush the strongest Giant like a M●th , and break the Bones of the Mighty . HEB. II. 3. How shall we escape if we neglect so great Salvation ? Fourthly , THE last thing I proposed to do , was , To shew you why the Gospel is attended with dreadful Threatnings as well as gracious Promises : And this I shall , God assisting , speak unto at this time . 1. It may be in regard of him whose Word it is ; Where the Word of a King is ( saith Solomon ) there is Power . Shall not the Majesty of God the great Law-giver be feared ? If I am a Master , where is my Fear ? Brethren , awful Threatnings become the Quality and Dignity of Christ's Person . True , in the Days of his Humiliation , as touching those Personal Injuries and Wrongs done unto him , he suffered , and threatned not ; yet nevertheless for the Contempt of his Grace , Salvation , and infinite Goodness in the Gospel , it is otherwise , he doth now pronounce dreadful Threats : Bring out those mine Enemies that would not have me to reign over them , and slay them before me . 2. Too great Lenity and Mercy we see among Men , causes Contempt of the Person of a Prince , it makes impudent Rebels ready to insult over him . And now , Brethren , because it seems not to please the Wisdom of God , or not to be good in his sight , who is the great Soveraign of Heaven and Earth , commonly to inflict Temporal Punishment on Gospel-Slighters and Gospel-Neglecters , but to reserve their Punishment to another World ; shall not he therefore tell them what they must expect to meet with and undergo hereafter , if they rebel against him , contemn his Goodness , Clemency and Mercy ? Is it meet that the Holy God should strike before he threatens , or not shoot off his Warning-Piece before he lets fly his Murdering-Piece ? Can that stand consistent with his Infinite Goodness and Wisdom ? Shall he come secretly on his Enemies before he tells them of their danger ? Shall he condemn that in his Creatures which he allows in himself ? Therefore thus will I do unto thee , O Israel ; and because I will do thus unto thee , prepare to meet thy God , O Israel . It is God's good Pleasure , as well as it is the Property of his merciful Nature , to discover the future Misery of Rebellious Sinners to them before he brings that Misery and Ruin upon them . 3. Shall the Laws of the Servant be clothed with fearful Combinations and Threatnings against the Transgressors thereof ; and shall the Law of the great Soveraign ( or Gospel of ) Jesus Christ himself , have none at all ? that might seem strange indeed , especially considering those that disobey or believe not the Gospel , shall meet with far greater Punishment . If the Word spoken by Angels were stedfast , and every Transgression and Disobedience received a just Recompence of Reward ; How shall we escape ? &c. This being so , there is reason that the Gospel should be accompanied with awful Threats . 4. Because of the greatness of the Sins of such who do refuse , reject , or neglect the Grace and Mercy of God offered by Jesus Christ : Certainly the Abuse of the greatest Goodness calls for the severest Denunciation of Divine Wrath and Vengeance , Man himself being Judg : Of how much sorer Punishment suppose you shall he be thought worthy ? Do you judg , to whom I appeal , what sore , what bitter , what grievous and unexpressable Wrath and Judgments they deserve , who conten●n Jesus Christ , or prove Apostates , Revolters , and Backsliders from the Gospel , and slight his precious Blood , ●●ead under 〈◊〉 the Son of God ? Sure such deserve worse Punishment than those who 〈◊〉 against Moses's Law. Now the greatness of their Sin , who s●i●ht and neglect the Salvation of the Gospel , I have already opened . O call to mind what you have heard ; and you that are secure Sinners , tremble ! What Wisdom do such despise , what Goodness do they disregard , what infinite Love and Patience do they abuse that neglect this Salvation ? Shall the Sinner cast Di●t in the Face of God , and not be told of it ? Shall he slight an Interest in Christ , and not know it will be his ruin in another World ? 5. Threatnings are contained in the Gospel , to shew that God is Just as well as Gracious . Nay , Brethren , the Justice of God never appeared to that degree to the Sons of Men , by Moses's Law , or any other way , as it doth in the Gospel , in that Jesus Christ the only begotten Son of God is not spared , when he stands as our Surety in our Law-place to bear our Iniquities : God spared not his own Son , &c. He did not spare him , as an Act of Love and Mercy , but substituted and appointed him to be a Sacrifice for us ; and he did not spare him , as an Act of his Justice , when he was so substituted , but he put him to Grief , and made his Soul an Offering for Sin , the Just for the Vnjust : He was made Sin for us , i. e. a Sacrifice for our Sin : It pleased the Lord to bruise him . This shews that God is just with a witness : there was no other way found out to put away Sin , to pacify Divine Wrath ; and shall the Sinner slight and trample upon the Mercy and Justice of God , and not be told he shall not escape Divine Vengeance ? O , Sinner , think of it , if God spared not his own Son , who had Sin upon him only by Imputation , our Sins laid upon him , and none of his own ; Canst thou think to escape his dreadful Wrath , who for not accepting of this Atonement , this Salvation , hast all they Sins charged upon thy own Head , and must bear that vindictive Wrath that was due to thee for them ? You that think God is only a God of Mercy , and Christ only a Lamb , will find your selves at last greatly deceived , for you will find that God is a just , a severe and Sin-revengeful Majesty ; and especially he will appear so , when he pleads with Sinners for the abuse of his Mercy ; and they will find Jesus Christ like a Lion , who will at length tear in pieces his Enemies : I have trodden the Wine-press alone , and of the People there was none with me ; for I will tread them in mine Anger and trample them in my Fury , and their Blood shall be sprinkled upon my Garments and I will stain all my Raiment . O remember , that the great Day of the Lamb's Wrath will come ; he is a King , and has a Sword as well as a Scepter , a Rod as well as a Crown ; he is Just as well as Good , and therefore it is that the Gospel is clothed with such Threatnings of Wrath and Divine Vengeance . All the Perfections of the Deity appear , and shall appear in our Lord Jesus Christ , he being the express Image of the Father's Person . 2 dly . The Gospel hath its Threats as well as its Promises , I might shew you , in regard of Sinners . 1. To awe their rebellious Hearts , that their abominable Sins , Pride and Arrogancy might be curb'd , and they not so boldly and impudently go on in their Disobedience and Contempt of Jesus Christ . Christ to this End , as Dr. Owen observes , hath his Arrows which he lets fly upon his Enemies ; some may ●●ick in their Hearts , and they fall down dead before him , he this way may kill them to give them Life . 2. That all ungodly Sinners may be left without Excuse , and Jesus Christ be justified in his righteous Proceedings against them at the last Day . He tells them before-hand what they must expect and look for ; If they repent not , they shall all likewise perish ; if they believe not , they shall be damned ; if they are not born again , they shall not see the Kingdom of God ; if they continue in any course of Sin , as Adultery , Fornication , Drunkenness , Theft , Pride , Covetousness , Lying , &c. they shall have their Portion in the Lake that burns with Fire and Brimstone : And if they neglect this so great Salvation , they shall not escape Divine Wrath. 3 dly and lastly , The Threatnings that are in the Gospel , may be of great use to Believers , even as a Whip or Lash to quicken them when grown slothful and negligent in their Duties , or fall into a sleepy and secure State ; and to shew them that the Gospel tolerates no looseness , allows of no Sin , but that the whole Design of it is , to promote Holiness , God will be sanctified by all that draw near to him . They may serve also to prevent the Power and Prevalency of indwelling Sin , or tend to nip off the Buds as they put forth , or kill those Weeds that might otherwise grow the more in their Hearts ; and also to stir them up to stand upon their Watch , and make a stout Resistance of all Enemies ; for that God tells us , we must either kill or be killed : If ye live after the Flesh , ye shall die ; but if ye through the Spirit mortify the Deeds of the Body , ye shall live . Christ's Souldiers are sure of the Victory , but not without sighting ; if they turn their Backs , they are gone ; though to their great Joy and Comfort , if they are true Believers , they know they are not of that sort that draw back unto Perdition . Also by these Threats , the Saints may be the better enabled to suffer Persecution , and endure any Trials here for Christ's sake ; they hereby knowing how much easier it is to bear and undergo the Wrath of Man , than it is to endure the Wrath of God. Quest . On whom is the Wrath of God denounced , or what kind of Sinners shall undergo it ? Answ . 1. I answer , All prophane and ungodly Sinners , of what sort soever , as Aduiterers , Fornicators , covetous Persons , malicious Persons , Whisperers , Backbiters , haters of God , despiteful and proud Persons , Covenant-breakers , Implacable , Vnmerciful , Thieves , Drunkards , Revilers , Extortioners , Murderers , Witches , Sorcerers , and all Liars . These and all other prophane Persons whatsoever , who live and die in any of these , or other Sins , having neglected this Salvation , shall not escape the Wrath of God ; For the Wrath of God is revealed from Heaven againstall Vngodliness , and Vnrighteousness of Men. The Wages of every Sin , yea the very Lusts of the Heart , is Eternal Death ; Sin is their Sickness , and the neglecting the Salvation of the Gospel , is their refusing that Remedy and only Cure of their Sickness which God doth afford . 2. All civilized Persons , such who depend upon Principles of Morality , or living a sober Life , and never look after Faith in Jesus Christ and Regeneration : I say unto you , Except your Righteousness exceed the Righteousness of the Scribes and Pharisees , ye shall in no case enter into the Kingdom of Heaven . Yet Paul when a Pharisee , saith , That as touching the Righteousness which is of the Law , I was blameless . Except a Man be born again , he cannot see the Kingdom of God. These as much neglect this great Salvation , as scandalous and prophane Sinners , and therefore shall not escape God's Wrath. 3. All Idolaters , Persecutors , and heretical Persons , such who are corrupted with damnable Heresy , who deny the Person of Christ , or our Lord Jesus the only Saviour , or Salvation and Righteousness by him ; these also are neglecters of this Salvation , and living and dying in those Sins , cannot escape the Wrath of God. 4. All Unbelievers , or such who are without saving Faith in Jesus Christ : He that believeth , and is baptized , shall be saved ; but he that believeth not , shall be damned . — He that believeth not , shall not see Life ; but the Wrath of God abideth on him . No Unbeliever can escape the Wrath of God. 5. All Hypocrites , or such who make a Profession of the Gospel , without the saving Grace of God in their Hearts . Of these there are two sorts . ( 1. ) Such who are self-condemned Hypocrites , who know they are not what they profess themselves to be , but have carnal and sinister Ends and Aims in their professing the Gospel , Religion being but a Cloak to cover their Deceit and Hypocrisy . ( 2. ) Such as the foolish Virgins were , whose Hearts deceive them , thinking their State was good ; 1. But never passed through the Pangs of the new Birth , but trusted to a Form of Godliness without the Power of it . This sort it seems , 2. are very blind and ignorant , in that they thought to receive Advantage by the Graces or good Works of wise and gracious Christians ; Give us of your Oil , for our Lamps are gone out : 3. They never sought for Grace any way , until it was too late , even not till the Bridegroom was come . 4. It appears that this sort also were very consident of the Goodness of their Condition ; ( that is a bad sign ) for they rose up to meet the Bridegroom . Gracious Christians are attended with Godly Jealousies of their own Hearts : yet these Mens outward Conversation might be clean to outward appearance , in that they were not known to the Wise to be foolish Ones . 5. Their Folly appears in that they please themselves with a Name of being Christians , Saints , and Church-Members , without the Nature , Faith and Holiness of such , prizing a Lamp of Profession above the Grace of God , or a Form of Religion more than the Power of it ; valuing the Approbation of Men more than the Approbation and Acceptation of God ; esteeming the empty Cabinet , or pleasing themselves with the Shell of Religion without the Kernel of it ; and in their thinking it was time enough to sow , when others were just going to reap , and by laying Claim to Heaven , without any Title to it . None of these , living and dying under this Deceit , Ignorance and Hypocrisy , can escape the Wrath of God. 6. All such cannot escape , who utterly apostatize or backslide from God and the Truths of the Gospel ; who after they have made a Profession of Religion , turn with the Sow to her wallowing in the Mire , and with the Dog lick up their old Vomit again ; I mean , cleave again to their former evil and ungodly Ways and Practices , and become utter Enemies to God and his People . 7. Lastly , All Atheists , or such who deny the Being of God , or the Eternal Godhead and Deity of the Majesty of Heaven , and ridicule and contemn all supernatural Knowledg or Revelation of God ; these shall receive and undergo the Wrath of God , from which they cannot escape . APPLICATION . This may serve to awaken all secure Sinners who have false Notions of God's Mercy . What will you do if you persist still in your evil Ways ? I am afraid here may be some of one sort or another of them which I have named , that shall not escape the Wrath of God. O that we could but hear that Cry which we read of , Acts 2. 36. What shall we do ? Were Sinners pricked in their Hearts , they would break forth into Tears in the sight and sense of the Evil of Sin. Hath Sin put the Lord of Life and Glory to death ? Was the Wrath of God due to us let out upon him , that we might never feel the weight thereof ? O how should this fill our Hearts with Revenge and Indignation against Sin ! Certainly the Sufferings of Christ for our Sins , shew forth the Evil of it , beyond all the Torments the Damned endure in Hell : and if God did not spare him , who as our Surety stood in our Place and Room , what will become of thee , O Sinner , that goest on presumptuously in thy evil Way , and dost not regard or lay to Heart the great Salvation of the Gospel ? Shall not the Love of God overcome thee ? then fear his Wrath , which is so dreadful , and will be let out in Fury . Quest . What is the Reason Men do no more fear and dread the Wrath of God ? Answ . 1. It is because they do not know the direful Nature thereof : We knowing the Terror of the Lord , saith the Apostle , perswade Men. The faithful Servants of God know it , but Sinners know it not , therefore fear it no more . 2. It is because God doth not execute the Sentence against their evil Works presently : This is the Reason , Solomon tells us why ; The Hearts of the Children of Men are fully set in them to do wickedly . 3. Sinners are blinded by the Devil , and think God takes no notice of their Ways and evil Doings , and so go on boldly ; may be think no Eye seeth them : And because God is so gracious , patient , and slow to Anger , and long before he strikes , they think the Blow will never come at all . O it is sad that the Goodness , Mercy , and Long-suffering of God , which should lead Men to Repentance , should tend to harden them in their evil Ways : but though they now despise his Goodness and Forbearance , &c. yet they shall not escape the Judgment of God. Quest . What should Sinners do to escape the Wrath of God ? Answ . 1. Sinner , if thou wouldst escape God's Wrath , find out the Original Cause thereof ; ponder well thy State by Nature , and the Pollution of thy Heart , from whence all actual Sins flow . 2. Find out the immediate Cause of his Displeasure and Wrath that is ready to break forth against thee , and cry out , What have I done ? O see , what Guilt lies upon you , and the Nature of it . 3. Labour to know what it is that hath appeased God's Wrath : nothing but a Sacrifice , an Atonement could do it ; thy Tears , thy Prayers , thy Repentance could not do it : the Storm was great , and our beloved Jonas was thrown into the Sea of God's Wrath to allay it , and to cause a Calm . 4. Get a thorow Sense of the great Evil of Sin. 5. And then loath your selves . Nothing but Grace poured forth from the Lord can do this . O when once you can mourn for your Iniquities , as a Man mourns for his First-born , by beholding him whom you have pierced , there will be hope . 6. Pray and cry mightily to the Lord , cease not Day nor Night , until you find out the Plague of your own Hearts . 7. Above all things fly to Jesus Christ , look up to him , and neglect not this Salvation one Hour , but throw down your Arms , sight against God no more , nor fence against the two-edged Sword of his Mouth ; but as a poor , lost , and burdened Sinner , come to him , and thou shalt find rest unto thy Soul. Object . But perhaps some may object , Is not this Doctrine a Legal Doctrine ? Answ . I say no , but I shall answer this Objection the next time , and so close with this Text. HEB. II. 3. How shall we escape if we neglect so great Salvation ? I Shewed you the last Time , wherefore the Gospel is clothed with such fearful Threatnings against Sinners that neglect the great Salvation that is offered unto them therein . Also what sort of Sinners are like for ever to fall under the Wrath of God. Moreover , you may remember I mentioned an Objection which possibly some may raise , viz. Object . Is not this Doctrine a Legal Doctrine , or a legal way of preaching , to insist so much upon the Threatnings of Wrath and Divine Vengeance ? I answered , No , it is not . I therefore now shall endeavour , God assisting , to do two things . First , Shew you what is not a Legal Doctrine , or a Legal Way of Preaching . Secondly , Shew you what is a Legal Doctrine , or not Evangelical Preaching . 1. To preach God a Just and Holy God , is no Legal Doctrine , though the Law , it is true , holds him forth so to be , that discovers that God is Just ; but his Mercy was vailed under dark Shadows , Types and Legal Sacrifices . But now the Gospel sets forth the infinite Justice of God beyond the Law ; for in a Ceremonial Way , the Blood of Beasts seemed to pacify God's Wrath. Though we deny not but the Blood of Jesus Christ , the great Sacrifice ( which alone in a proper sense can satisfy for Sin ) was held forth thereby . But in the Gospel , the Justice and Holiness of God so clearly shines forth in Jesus Christ , that it is with open Face manifested unto all ; all may behold therein the Just actually slain , and made a Sacrifice for the Vnjust . Never did God's Justice appear so fully , as it doth in the Suffering and Death of Christ for Sin. Therefore to preach the Severity and Justice of God against Sin and Sinners , can be no Legal Doctrine . 2. To preach Repentance , the Necessity of Repentance , Regeneration and Holiness , is no Legal Doctrine ; but it is pure Gospel . The Law allowed of no Repentance : For those that sinned against Moses 's Law , died without Mercy , under two or three Witnesses . Do not mistake me , I do not say that there was no Repentance for such who lived under the Dispensation of the Law ; for tho the Law , or first Covenant , allowed of no Repentance , yet the Gospel was preached to Adam , to Abraham , to Moses , David , &c. But pray remember , and consider it well , that Repentance came in , not through the Law , but through the Gospel , upon the account of Christ's Satisfaction ; and therefore it is only a Gospel-Blessing : which being duly considered , Men have little reason to think Repentance a harsh Doctrine ; no , no , it is sweet and blessed Tidings to hear that there is Repentance vouchsafed to poor Sinners , yea , for the worst of Sinners . Besides , was not Repentance the very first Doctrine Jesus Christ preached when he entered upon his Ministry ? He calls upon Men to repent , and believe the Gospel ; he declares there is a Way found out for Pardon and Remission of Sin. And what can so kindly and sweetly excite , or stir up Sinners to Repentance , as the sight of the infinite Mercy and pardoning Grace of God through the Sacrifice of Jesus Christ ? His Mercy only melts and breaks the hard Heart of guilty Criminals . 3. To preach the Combinations and Threatnings of God's Wrath and Vengeance against all ungodly and impenitent Sinners , who slight and neglect the Salvation of the Gospel , can be no Legal Doctrine . ( 1. ) Because the Gospel abounds with them , yea , and more fearful Threatnings than those were under the Law ; for the one were Threats of Temporal Punishment , but the other are Eternal , even the Denunciation of God's Wrath in Hell for ever . ( 2. ) Because of the greatness of that Mercy and Divine Grace and Goodness , which such who sin under the Gospel do abuse and tread under their Feet . ( 3. ) To shew the Justice , Headship and Authority of Jesus Christ , who is God as well as Man , that so all Men may stand in awe of him , and dread and fear him , because of his great Love and Goodness extended through his suffering for Sin , and enduring the heavy Wrath of God for us ; and for many other Reasons which you have heard . ( 4. ) Because the Threatnings of the Gospel do not only render God as a just Revenger , but also as a merciful Redeemer ; not only as a Judg to pass Sentence , but as a gracious Soveraign , ready to give forth Pardon to all convicted , broken and self-condemned Rebels . The Law threatens Death , but affords no Offers of Life on any Terms that can be attained to , therefore no Encouragement given by it to Sinners to humble themselves : it commands perfect Obedience , but affords no Strength to perform it ; pronounces the Sentence against us , but produces no Pardon for us ; it commands us to trust in God , but reveals not a Mediator , who is the immediate Object of Faith and Trust . ( 5. ) The Threatnings of the Gospel are a Manifestation of God's Goodness : As a Father threatens his Child from that Love and Bowels he hath to it , that so it might not feel the Lashes of his Rod and Anger . And O how are Gospel-Threatnings mixt with alluring Motives and endearing Arguments and Perswasions , intimating how ready God is to pass by our Offences , if we submit our selves to him , and accept of the Offers of his Grace and Favour . If such preaching of Wrath therefore be Legal , I must acknowledg my great Ignorance of the Gospel of Jesus Christ . Besides , how long are the Threatnings of the Gospel deferred before executed ? The Contemners of the Law died presently , as well as it discovered no Remedy : But so it is not here , God seems to be ready to forgive , and slow to Wrath ; he waits long before he strikes , and brings Wrath and Judgment upon Offenders , as well as he directs them to a way to escape . Secondly , I shall shew you what is a Legal Doctrine , or Legal Preaching . 1. The Doctrine or Preaching of such Persons is legal that say , that all who will be eternally saved , must arrive to a perfect and sinless Righteousness in themselves , i. e. keep the Law perfectly and sin not in their own Persons , or they cannot be justified . William Penn , speaking of that Text , Rom. 2. 13. Not the Hearers of the Law are just before God , but the Doers of the Law shall be justified , saith , " From whence , how unanswerably may I observe , that unless we become Doers of that Law , which Christ came not to destroy , but , as our Example , to fulfil , we can never be justified before God ; nor let any fancy , that Christ hath so fulfilled it for them as to exclude their Obedience from being requisite to their Acceptance , but only as their Pattern . " Now this is a Legal Doctrine with a witness , these Men would be look'd upon as true Preachers of the Gospel , but let all Men be aware of them . Is any Man able perfectly to keep the Law ? if so , why doth the Apostle say , What the Law could not do , in that it was weak through the Flesh , God sending his Son ? &c. Besides , if there had been a Law that could have given Life , verily , saith Paul , Righteousness should have been by the Law. And again , he saith , By the Works of the Law , no Man is justified : and if Righteousness come by the Law , then is Christ dead in vain . Christ it seems , by what this Man saith , came only to fulfil the Law , as our Example , that we might conform to him therein , and so be justified by it . But he forgot that we and all Mankind have broke the Law , and stand charged and condemned thereby unto eternal Condemnation ; and who shall make Atonement for that Breach , and deliver us from the Curse thereby incurred ? No Doctrine can cast higher Contempt upon Christ , and invalidate his Suffering , and Justification by Faith alone in him , than this Doctrine doth . 2. Such preach a Legal Doctrine , who preach up Obedience by us to the Law or Gospel , either as the procuring or moving Cause and Condition of our Justification and Eternal Life . 3. Such also preach a Legal Doctrine , who preach up Wrath and Divine Vengeance , to scare or frighten Men out of their Sins ; and as if by the bare leaving and forsaking of Sin , Men might escape Death and Wrath. Such a Doctrine , as Reverend Dr. Owen notes , may fill an unregenerate Man with Horror and servile Fear ; whereby , as Bond-Servants , or Slaves , by the Whip of this Doctrine , they may be forced to break off from some gross Acts of Sin , and perform some outward Duties of Religion , which otherwise they are unwilling to do : for , as it is not from Love to God , nor from Faith in Christ , so they find no Delight nor Sweetness in it ; but being often remiss , and seeing cause to doubt of the Sincerity of their Obedience , they fall under Terror and slavish Fear , they only acting from an enlightned Conscience , and not from Faith , or renewing Grace . These Men neither love the Law nor Gospel , tho they are forced to keep up in some degree of Obedience to it . 4. Such preach a Legal Doctrine , that affirm Man 's own Faith and inherent Righteousness for the sake of Christ's Merits , is part of our Righteousness to Justification in the sight of God ; and that Christ hath procured or merited a mild Law of Grace , of Faith and sincere Obedience , in the room of the Law of perfect Obedience : Which Law of sinless Obedience Christ having given to God a full Recompence for our Breach of , he hath taken that Law-away ; and that so far as we faithfully live up to this new Law of Grace , we are justified in God's sight , and accepted for the sake of Christ's Merits : Not that Christ's Righteousness alone is the matter of our Justification exclusive of all our inherent Righteousness and Obedience ; no , no , but rather it is our Righteousness which doth justify us . The Gospel , according to these Men , is propounded as a Law , and God as a Rector , or just Governour , commanding Obedience thereunto , as the procuring Cause of our Justification : So that our Faith and Obedience is a Cause and Condition of Life , as Unbelief and Disobedience is the Cause of Eternal Death . But having formerly detected this dangerous Error , I shall not further insist upon the Confutation of it here . 5. Such preach a Legal Doctrine , that render Man a Co-worker with Christ in the Salvation of their own Souls , by which means there is room left for him to boast and glory . Such a Doctrine they preach , who magnify the Will of Man , or the Power of the Creature ; which I hope I have , by the Assistance of God , sufficiently detected and refuted in this Treatise : All boasting being excluded by the Grace of God in the Gospel , Man being abased , and God alone exalted . APPLICATION . I shall now come to make the general Application of what I have said unto you from this great Text , and so conclude with all I shall say from it . First Inform. First by way of Information ; the Doctrine which hath in these Sermons been insisted on may inform us , That Gospel-Sins are the greatest Sins , and that the blind Heathens are not , cannot be so guilty and culpable before God , nor in such a dangerous Condition as those are who live under the preaching of the Gospel , and yet slight , and neglect the Salvation of it . O what will they do in the Day of Judgment , that live in England , in London , in a Land and City of so great Light , and perish through their Sin , and Contempt or Neglect of Gospel-Grace ! Secondly , This may also inform us , how strangely Mankind are blinded and deceived by the God of this World ; in that small things are accounted great , and that which is of the greatest Concernment , is little , or not at all regarded , but esteemed as a trivial matter . O , says some , we must mind the main Chance ! they mean the main Business in respect of their Earthly Subsistence , which is to get Bread , and to provide for the Body , for their Wives and Children . Now the Doctrine which you have heard , shews you how you are deluded , that look upon Earthly Things to be the main Business you should look after . What is of such Importance as the Salvation of your precious and immortal Souls , and to be providing for an endless Eternity ? Thirdly , I may infer from hence , That the greatest part of Mankind are Unbelievers ; for all that neglect this Salvation , and look not upon this matter as their chief Business , are doubtless in a State of Unbelief : They do not credit this holy Doctrine , they believe not God's Word . If one should tell you that are going a Journy , that if you go such a Way , you will certainly be destroyed by Thieves , or wild Beasts , yet you will go on ; Would it not follow clearly that you believe not what was told you ? Why thus it is here , Sinners are told and assured from the Word of God , as certain as God is true , and his Word true , that if they leave not their Swearing , their Pride , their Drunkenness , their Lying , their Lusts and Uncleanness , their Worldly-mindedness , and their preferring Earth , and the things of the World above the things of God ; or if they do not believe , repent , and be born again , they shall certainly perish for ever ; yet they go on and live in those ways of Sin , and believe not , repent not : this is an evident sign that they do not give Credit to what is told them , and so are Unbelievers ; and if they still persist in their way , they will be certainly damned . 1. Our Saviour saith , Except ye repent , ye shall all likewise perish ; ye shall not escape eternal Wrath , be ye great Sinners , or not Sinners of the first Rank . The Wicked shall be turned into Hell , and all the Nations that forget God. 2. Christ saith , He that believeth not , the Wrath of God abideth on him : and they that do not believe , are told there is no other way to escape this Wrath , and that this Wrath will be poured forth upon them like Fire , unless they believe in Christ , receive Christ , obtain an Interest in Jesus Christ ; nay , that they are condemned already ; but they believe not . 3. Moreover , such who live a sober moral Life , are told , that notwithstanding that , yet unless they are born again , unless they get Faith in Jesus Christ , and their Righteousness exceed the Righteousness of the Scribes and Pharisees , and they obtain the Righteousness of Christ , they cannot enter into the Kingdom of Heaven . Now they will not believe this , but conclude their State is good , and that Morality is sufficient to save their Souls : which shews that these are Unbelievers also . 4. Others are told , that their good Deeds , their good Duties , their Prayers , their hearing of Sermons , or their being Baptized , and having Communion with God's People , will not do , unless they are savingly renewed and sanctified , having the true Grace of God in their Hearts , and lead a Godly , Holy and Spiritual Life , finding the powerful Operations of the Spirit changing them into the Likeness of Jesus Christ : but they believe it not , but rest upon their Duties and outward Privileges , tho they are told the Kingdom of God is not in Meat and Drink , but in Righteousness , and Truth , and Joy in the Holy Ghost ; or that the Kingdom of God is not inward only , but in Power also , and that Lamps of Profession will not save them , except they have Oil in their Vessels : many of these are like the foolish Virgins , and believe it not , but rest on a bare Name of Christians , on a Form of Godliness , and may be fall short too as to an outward Profession of Godliness ; for so do they who pray not in the Closet , nor in their Families , neither read God's Word , nor make it their Business to hear the Word preached , in Season and out of Season , but every small Matter takes them off of those Duties . Be sure , all prayerless Souls are graceless Souls ; it is to be feared many of this sort make Religion but little of their Business , who neither read , pray nor meditate , nor perhaps call upon their Children and Servants so to do , but let their Children have their Carnal Lusts , their Pride , ambitious and wanton Inclinations indulged and nourished in them . O how little is the outward Part of God's Worship kept up in the Families of some Professors ! Fourthly , This may serve also for a Use of Terror to secure Sinners . 1. May not Cry out , Fire , Fire ? Such a Cry hath often startled and amazed many of you that live in and about this City . Sirs , a Fire is just a breaking out , which you cannot escape , unless you look about you the sooner . When People hear the Cry of Fire in the Night , how do they cry out , Where , Where ? Alas , this Fire seizes not on your Houses , nor Goods , no nor on your Bodies only , but on your Souls ; it has already kindled even the Wrath of God , which no Sinner can escape that neglects this Salvation . God's Wrath is compared to Fire , and it has perhaps already taken hold of some of your Consciences ; but if it be not kindled there , yet it is kindled in God's Anger : For a Fire is kindled in my Anger , and shall burn unto the lowest Hell. O that they were wise , that they understood this , that they would consider their latter End. 2. Is the Wrath of God so terrible , and can no Unbeliever or impenitent Sinner escape it ; what cause is here for them all to tremble ? Suppose you should be told , that this Night you shall certainly not escape Death , neither you , nor your Wife , nor Children , but that your House shall be burned down , your Goods , Self , Wife and Children shall all be burned to Ashes , and that this Judgment you shall not escape ; would it not be startling and terrifying Tidings if you should believe it ? But alas , what would that be to this doleful Tidings , viz. that your precious Soul and Body , as well as your Wife and Children , and all belonging to you , if you and they do neglect the Means of this Salvation , and not believe in Christ , and become new Creatures , shall in a short time be in everlasting Flames , and undergo intolerable Pain and Punishment from the Presence of the Lord , and from the Glory of his Power , which you shall not escape , for the Mouth of the Lord of Hosts hath spoken it ? Nay , and it shall be more tolerable for Sodom and Gomorrah in the Day of Judgment , than for you , or for that Soul who refuses the Offers of Christ , Pardon of Sin , and Salvation through him . Fifthly , It may be for a Lamentation , to see how few understand the Nature of this Salvation , and study the Mysteries of it , or desire an Interest in it ; and also to see how many make light of it , whilst others by dangerous Errors seek ways to eclipse the Glory of God's Free Grace therein . Remember those Demonstrations you have heard , to open the Greatness of the Salvation the Gospel . Sixthly , This reprehends such who are more affected with Temporal Salvation , than with the Spiritual and Eternal Salvation of the Soul ; and also all such that defer looking after , and striving to get an Interest in it . Seventhly , By way of Exhortation . 1. Let me exhort you to praise God for Jesus Christ , who is the Author and Finisher of this Salvation : Christ is all , and in all , in our Salvation : God hath sent us an Almighty Saviour . O how miserable should we have been for ever , had not God sent us Jesus Christ . 2. Let me exhort you to admire the Love of Christ in coming to work out this Salvation : What hath he born and undergon to save our Souls ? O love and exalt this Saviour , and eclipse none of his Glory . 3. Be exhorted to praise God for affording you the Knowledg of Gospel-Salvation . O how few are they who have heard of this joyful Tidings ! But few Nations of the World have this News sounding in their Ears , viz. the Gospel preached to them , they have no declaration of it . God shews his Soveraignty herein ; he reveals himself , and the Knowledg of Salvation to whom he pleases . And indeed many dark Parts of this Nation have but little of the Mysteries of the Gospel made known to them . What People in the World have greater cause to admire God's distinguishing Grace and Favour , than we that live in and about this City . London is exalted to Heaven in respect of the Means of Grace : O that it may never be brought down to Hell , as our Saviour threatned Capernaum . 4. From hence also I might exhort you to bless God for faithful Ministers , who publish the Salvation of the Gospel to you . How beautiful upon the Mountains are the Feet of him that bringeth good Tidings , that publisheth Peace , that bringeth good Tidings of Good , that publisheth Salvation ! Let it appear you highly value and honour your faithful Ministers , by your diligent attention on the Word and Doctrine they preach . For Motives , consider , ( 1. ) God has ordained Preaching as the ordinary Way and Means to work Faith ; Faith cometh by hearing , and hearing by the Word of God : And to increase and strengthen Faith also . ( 2. ) God is gradiously pleased to assord Men a Day , or a Time of Visitation , in which he offers Terms of Peace unto them : Take heed you do not like Jerusalem , lose your Day , and neglect the Means God affords you ( 3. ) You know not how short your Day may be ; and if you lose your Day , you will lose your Souls also : The Harvest will end with some , and they not saved . And that you may not lose the Day of your Visitation , take a few Directions . 1. Seriously think on the sad and woful Condition which naturally you are in , being dead in Sin , and Children of Wrath ; and if you die in that Estate , you are lost for ever . 2. Let your Thoughts now be let out on your latter End ; for when the Night comes , no Man can work . This is great Wisdom , and every Man's Duty ; we none of us know how soon our great Change may come : And what will you do , if you live in the neglect of the Means of Salvatio even until God cuts you off ? 3. Pray that the Wind of the Spirit would blow upon your Souls : The Wind bloweth where it listeth ; it bloweth at God's Command , when , on whom , and how he pleaseth . The Spirit is that great and only Agent that must work Faith in you , quicken you , and regenerate your Souls . 4. Therefore see that you do not quench the Spirit , but improve all the Convictions thereof . 5. If you would have an Interest in this great Salvation , you must have an Interest in Jesus Christ the great Saviour : If you do not receive Christ by Faith , but refuse him , sad will your Condition be ; for no Christ , no Salvation . Quest . How may I know that I have Christ , or an Interest in him ? Answ . 1. If thou hast Christ , thou hast Life , thou art spiritually quickned : And as thou hast Spiritual Life , so also thou hast Light ; thy Eyes are opened , I mean , the Eyes of thy Understanding . 2. Thou canst remember the time when thou hadst no God , no Christ , or wast without Christ ; and it is much if thou art not able to tell how , when , or after what manner thou didst meet with him , whether it was by the Word preached , or by reading , or by some Affliction , &c. 3. If Christ be thine , he is very precious to thee : Canst thou say with David , Whom have I in Heaven but thee ? neither is there any on Earth that I desire beside thee ? And with the Spouse , My Beloved is white and ruddy , the chiefest among ten thousand ? Paul accounted all things as loss , or as nothing , for the Excellency of Jesus Christ his Lord. 4. Doth Jesus Christ rule and reign in thee by his Spirit ? He that hath Christ in him , may feel his ruling Power , and that he by his Spirit hath spoiled the ruling and predominating Power of Sin , every evil Habit in the Heart and Life of such being broke . 5. Moreover , if Christ is in thee , and thou by Faith art in him , then thou art a new Creature : This the Apostle positively doth assert ; Therefore if any Man be in Christ , he is a new Creature : old things are passed away , behold all things are become new . Such have new Understandings , or are renewed in their Understandings , Wills and Affections : they have also new Thoughts , new Love , new Fears , new Joy , new Desires , new Companions , and new Conversations ; all things with such are become new . Lastly , And to conclude with all I shall say from this Text , here is also Matter and Cause of Comfort and great Consolation to all Believers , to all who have a part in this Salvation . I need not shew you which way this appears , for every one that hath heard what a kind of Salvation it is , may easily infer from thence , that all that have a part in it are happy for ever ; 't is a great and glorious Salvation : Remember what you are delivered from by it , and what you are raised up unto by it , and also that it is a sure and certain Salvation ; no Enemy , no Sin , no Devil can dispossess you of it if you are Believers , and have received the Earnest thereof , which is the Holy Spirit , by which also you are sealed to the Day of Redemption . Therefore it remains , that you endeavour to shew forth the Praises of him who hath called you out of Darkness into his marvelous Light , and hath given you a true sight of , and interest in this great Salvation wrought by Jesus Christ ; To whom with the Father and the Holy Spirit , be Glory , Honour and Praise , now and for ever . Amen . FINIS . A. Access . FREE access to the Father , an Effect of Christ's Death , Pag. 262 Accompany . What those things are that do accompany Salvation , 323 , 366 Adoption . Adoption a glorious Privilege , 417 Afflictions . Afflictions compared to a Refiner's Fire , 17 Afflictions Christ's Fan , 17 Aggravation . The Aggravations of Sin opened in ten Particulars , 356 All. Christ died not eternally to save all Men , proved , 248 , to 256 Christ in some sense did die for all universally , or for every individual Person , 256 Angels . Angels pry into our Salvation , 433 Angels great understanding , yet learn by Experience of the Church , 434 Arian Heresy what , 85 Arminianism . Arminianism detected , 146 , 147 Arminianism again detected , 158 Arminianism further detected , 228 , to 256 Attributes . All the Attributes glorified equally in our Salvation by Jesus Christ , 372 All the holy Attributes united together in Christ to save Believers , 247 All the Attributes of God in Arms to cut down such who neglect the Salvation of the Gospel , 467 , 468 B. Backbiting a notorious Evil , such may be guilty of Murder , 7 Baptizing is dipping , 132 Baptism of great use to Believers , 133 Beguiled . Christ's Sheep may be beguiled by Deceivers , how far , 89 , 90 Blood unlawful to be eaten : The whole World forbid to eat it , because it is the Life of the Creature , Pag. 256 Business . The Salvation of our Souls the chief Business we have to mind whilst in this World , shewed in many Particulars , 441 , 442 , 443 C. Cease . Such who are begotten and born of God , cannot cease being his Children , 214 Chaff . Why false or hypocritical Professors are compared to Chaff ; shewed in six things , from p. 18 , to 25 Who are Chaff , from p 18 , to 25 Charity . Ministers should exercise Charity towards such Christians that seem dull and drowsy , 322 Child . John Child's Sin what , 48 Some Passages of his Desparation , 48 , 49 , 50 He hang'd himself , 51 Children . The happy State of being the Children of God , born of God , 222 , to 227 How God's Children are known , 219 , 220 Christ . Christ is God and Man , wherefore , 93 , 94 Christ coequal to the Father , 380 Christ the express Image of the Father's Person , 368 How Christ is the Power of God , and the Wisdom of God , 273 , 274 Condition , Conditional . Christ not a Conditional Redeemer , 251 The Condition that Arminians say the Creature is to perform , is impossible , 250 , 251 , 252 Their Conditional Redemption no Redemption at all , 250 , 251 , 252 , 253 , 254 It renders Salvation not free or wholly by Grace , 151 Cornelius not saved without Faith in Christ , tho his Prayers are said to be heard , 385 Curse of the Law remains on all Unbelievers , 474 D. Darkness . Hell a Place of utter Darkness , Pag. 5 Dead . Man naturally dead , 145 How Men may know they are spiritually dead , or dead in Sin , 146 Death . The Nature of natural Death , 145 Natural and Spiritual Death compared , 145 , 146 Death of Christ secures the Saints Final Perseverance , 235 Christ suffered Death in our stead , 239 Dear . How a dear Child of God may be known , 219 , 220 Despair a great Sin , 449 , 455 , 456 Utter Despair will add to the Damneds Misery , 61 Devil . The Devil the Cause of Sinners spiritual Blindness , 445 The Devil will torment the Damned , by upbraiding them , 61 Devils and wicked Men tormented together , 62 Discipline . The Fan of Church - Discipline twofold , 13 , 14 , 15 E. Effect . 1. Appeasing God's Wrath an Effect of Christ's Death . 257 2. Reconciliat an Effect of Christ's Death , 258 3. The Holy Spirit as given to the Elect an Effect of Christ's Death , 259 4. Adoption an Effect of Christ's Death , 262 5. Pardon of Sin an Effect of Christ's Death and Satisfaction , 262 6. Free Access to the Throne of Grace , an Effect of Christ's Death , 262 7. Redemption an Effect of Christ's Death , 262 8. Justification an Effect of Christ's Death , 263 9. Sanctification an Effect of Christ's Death , 263 10. Glorification an Effect of Christ's Death , 265 First Effect of Christ's Death in us by the Spirit , is Life , 267 Second , Light Conviction , 267 Christ's Death shall have its Effect on all for whom he died , like as a Corn of Wheat that is sown will have its Effect , 253 Elect , Election . There is Election of Grace . Personal Election proved , 170 , 171 , 172 , &c. Christ the Head of Election , 170 Election secures the Saints Final Perseverance , 172 , 177 , 178 , 179 , 181 , 182 Envy a great Sin , 7 Essentials . What the Essentials of Christianity are , 85 , 86 Every Man doth not intend oft-times all and every individual Person in the World , 299 Eutychians . What the Eutychian Heresy is , 85 F. Faith. Justifying Faith is a reliance on Christ . A full perswasion that Christ is mine , not essential to the being of Faith. 420 Of a direct Act of Faith. 420 A general Faith to believe Christ died for all , therefore for me , not to be valued , and may be a false Faith. 268 Fall , Fallings . Saints may fall foully . 162 Causes of the Saints Fallings . 164 , 165 , 166 , 167 Falling from Grace . No final falling from Grace , proved . 177 , to 298 Objections for final falling answered . 298 , to 312 Fan. What is Christ's Fan , shewed in six Particulars , from p. 9 , to 17 Father . God the Father the Contriver of our Redemption . 377 The Father could only appoint the Terms or Way of our Recovery . 378 The Father substituted and appointed Christ to be our Saviour and Surety . 378 The Father prepared Christ a Body , and sent him into the World. The Father chose us in Christ , the Father draws us to Christ . 378 , 379 Fire . Why God's Wrath is compared to Fire , shewed in eight things . 31 , 32 , 33 Grace compared to Fire . 288 Floor . What is Christ's Floor , shewed 3 , 4 , 5 , 6 1. Jewish Church . 2. National Churches . 3. Congregational Churches . Follow. How Christ's Sheep follow him , opened in eight Particulars . 115 , 116 , 117 Food . The Nature of Spiritual Food , opened in seven Particulars . 137 Full. Gospel-Salvation a full and compleat Salvation , opened at large . 421 , to 429 G. Garner . What meant by Christ's Garner , viz. 1. His Church . 29 2. Heaven . 30 Chaff as well as Wheat in Christ's Garner below , but none in his Garner above . 30 Ghost . Sin against the Holy Ghost , what . 360 , 361 , 362 , 363. How false Professors may be said to partake of the Holy Ghost . 334 Good. The Word of God Good , in what respect . 335 , 336. Grace . Vocation of God's Free Grace . 151 Faith is a Grace , and of God's pure Grace and Favour . 151 Repentance a Grace . 151 Why Eternal Life is meerly of Grace , shewed in five Particulars . 154 , 155 The Father sent Christ to merit Grace for us , the Son purchased Grace for us , and the Holy Spirit works Grace in us . 382 , 383 Grace works physically . 448 The Spring , Author and Excellency of Grace , as 't is a Divine Principle in Believers , opened . 286 , 287 , 288 , 289 Gross Acts of Sin may be left by unrenewed Persons . 448. H. Habits . To change the evil Habits of the Heart , is the Work of the Spirit of God only , not in Man's Power . 448 Hand . What meant by the Father's Hand . 249 , 250 , 251. What meant by Christ's Hand . 273 , to 280 In what sense Christ's Sheep may be said to be in his Hand . 280 , to 284 The happy State of Believers by being put into Christ's Hand . 276 , 278 , 280 , 281 Heaps . Many Heaps of prophane Persons in the National Floor . 4 , 5 , 6 Hell Torments direful , opened in many respects . 52 , 53 , 54 , 55 , 56 , 57 , 58 , 59 , 60 , &c. Hypocrites . How Hypocrites may be known , or the Chaff from the Wheat . 18 , to 25. I. Importance . The Salvation of our Souls matter of chiefest Importance we have to mind whilst in this World. 441 , 442 , 443 Intercession . The Nature and Power of Christ's Intercession , opened . 293 , 294 Interests . All Interests concerned about our Salvation , are secured in Christ , how . 275 Judgment . Eternal Judgment an Essential of the Christian Religion . 86 Justification . Justification how , or what . 95 , 96 Justification wholly of Grace . 151 The Nature of Justification opened . 414 , 415 Justification compleat . 416 Christ's Righteousness being the Matter of it , 415. Justification not a gradual Act , as Sanctification is , in us ; those that are justified , are perfectly justified , and for ever justified . 263 , 415. K. Kingdom . What meant by Christ's delivering up the Kingdom to the Father . 345 Kingdom of Christ very near . 353 Kingdom of Christ when it begins . 345 It will be glorious . 344. Knowledg . The Knowledg Christ hath of his Sheep , largely opened . 98 , to 107 Non-proficiency in Knowledg very dangerous . 321 Some People perish for lack of Knowledg . 445 , L. Lake . Hell a Lake of Fire . 55 Law. The Law must be satisfied for our Breach made of it . Pag. 152 The Gospel justifies not as a mild Law of Grace requiring sincere Obedience , according to the new Doctrine . 153 Perfection of Obedience as well required under the Gospel as under the Law , tho not of us in point of Justification . 152 , 153 , 154 Moral Law not abrogated . 153 , 154 Why Christ was made under the Law. 238 , 239. Life , Eternal Life . A threefold Life of Man. 143 What meant by Eternal Life . 143 , 144 How and why Eternal Life is meerly of God's Grace . 147 , 148 , 149 , 150 , 153 , 154 Why Christ will give Eternal Life to his Sheep , 155 , 156 How Christ is said to be our Life . 264 Believers have Eternal Life now , how . 144 Love. The Love of the Father , what . 184 It secures the standing of Believers in a State of Grace . 185 , 186 , &c. Love of Christ an early , a wonderful , a conjugal , an attracting and an inconceivable Love , it passeth Knowledg . 195 , 196 , 197 Christ's Love secures our standing also . 198 Love to the poor Saints , and relieving them for Christ's sake , a better sign of true Grace than the greatest of spiritual Gifts . 323. M. Mark. What the Mark is on the Forehead and right Hand . 119. Means . The Means of Salvation , as well as the End , is ordained of God. 300. Memory . A strong Memory but a natural Gift . 38. Mercy . God's Mercy manifested in its greatest Glory in Christ . 372 Had not God vouchsafed a Redeemer , Divine Mercy had never been manifested . 372 Divine Mercy will rise up against such that neglect the Gospel-Salvation . 468. Ministers . Christ the great Minister of the New Testament . 429 Ministers Office a high and sublime Office. 431 Ministers Christ's Ambassadors . 431 Ministers to be careful lest Chaff be let into the Church , which is Christ's Garner . 30. Murder . Self - Murder not an unpardonable Sin. 51 , 361. N. Name , Names . Christ a Name above every Name , what . 380 What Names Christ hath . 380 Christ's Name according to his Nature . Nation , National . The National Sins , what , great , odious and hateful to God. 4 , 5 , 6 National Church of the Jews dissolved and gone . 4 , 33 No National Church under the Gospel . 33 , 34. O. Office. The Office of the Holy Spirit , what . 461 Such that neglect Gospel-Salvation , strive to obstruct the Holy Spirit in the discharge of his Work and Office. 461 , 462. Old. The Old Heaven and Old Earth shall pass away , to make way for the New. 345 Orphan . Believers are in Christ's Hand , as an Orphan is in the Hand of a faithful Guardian . 283. P. Pardon . Pardon of Sin , what . 413 Pardon of Sin a great Blessing , opened in six Particulars . 413 Passions . All the Passions of the Soul let out in Hell , will add to their Misery . 58 , 59 , 60. Pastures . What the Pastures are where Christ feeds his Sheep . 130 , 131 , 132 , 134. Peace a Gospel-Blessing , it passeth all understanding . 418. Perseverance . Final Perseverance of the Saints proved . 177 , to 297 Objections against the Saints Final Perseverance answered . 297 , to 310. Personal Election what . Personal Election proved . 170 , 172 , 173. Portion . God the Portion of Believers . What a Portion God is , opened in eleven Particulars . Pag. 427 , 428. Prayer . The Nature of pure spiritual Prayer . 134 , 135. Prayer one of Christ's Pastures . 134. Principle . From what Principle true Christians act towards God. 324 Grace a Vital Principle . 288 Grace an abiding Principle . 289 , to 296. Promises . Promises of God a fat Pasture for Christ's Sheep . 135. Providences . The profit and usefulness of Experiences of God's Providences . 136. Q. Quench . Dangerous to quench the Holy Spirit . Satan cannot totally quench the Spirit in Believers . 228. Quickning . The Spirit the quickning Principle of the Soul. 228 R. Resurrection of the Body an Essential of the Christian Religion . 86 Right-Hand . Christ the Father's Right-Hand . 274 Righteousness . What Righteousness it is a Man may turn from . 307 Christ's Righteousness , which is the Material Cause of our Justification , is an Everlasting Righteousness , and therefore cannot be lost . 307 Such that trust to their own Righteousness shall perish . 307 Christ's Righteousness a Garment . 382 , 383 Rod. The Rod Christ's Voice . 86. S. Salvation wholly of Grace . Pag. 147 Shewed and proved in eight Particulars . 147 , 148 , 149 , 150 Salvation a Garment ; the Father prepared it , the Son wrought it , the Holy Ghost puts it on the Soul. 382 , 383 Salvation great . 369 , to 435 Who neglect the great Salvation . 436 , to 443 From whence Salvation is neglected . 443 , 444 Great Evil of neglecting Salvation . 452 , 453 , &c. Great Evil in respect of God the Father . 452 , 453 In respect of Christ . 457 In respect of the Holy Spirit . 461 In respect of the Sinner himself . 468 , 469 , 470 Salvation our greatest Business , proved . 441 , 442 , 443. Sheep . Believers Christ's Sheep , 1. By Choice . 2. By the Father's Donation . 3. By Purchase . 4. By Renovation . 5. By Covenant made with the Father . 6. By Conquest . 7. By their Resignation of themselves to him . 77 , 78 , 79 , 80 Characters of Christ's Sheep . 11● , to 121 Shepherd . What a kind of Shepherd Christ is . 122 , to 129 Sin. The Evil of Sin opened in many Particulars , 388 , 389 , 390 , 391 , 392 , 393 , &c. Sins of the Saints of a heinous Nature on several respects . 168 Sins of Believers cannot separate them from God's Love. 185 , 186 , 187 , 188 , &c. Why Saints cannot , dare not sin . 191 , 192 The great Evil of the Sin in neglecting Gospel-Salvation . 464 , to 469 Those that are born God cannot commit Sin , shewed . 216 , 217 The odiousness of Sin shewed . 470 Christ died for all the Sins of the Elect. 236 , 241. For their Unbelief . 241 No vindictive Wrath due to Believers their Sins . Pag. 243 Sin the greatest Evil. 58 Socinians what their Errors are . 85 Soveraignty . It is God's absolute Soveraignty to chuse and call whom he will , and send the Gospel to whom he will. 169 , 172 , 173 , 314 Soul. The Soul of Man very precious , proved by many Arguments . 400 , 401 , 402 , &c. The Soul proved to be Immortal , by seven Arguments . 406 , 407 Ministers and Parents have a great Charge , having the Charge of Souls . No impairing the final loss of the Soul. 409. Spira . Francis Spira's Fall , what . 44 Spira's natural Disposition . 44 Some Passages of his fearful State. 44 , 45 , 46. Spirit . The great Blessings we receive by the Holy Spirit , opened . 259 , 260 , 261 1. The Spirit an Earnest to us . 260 , 2. A Seal , a Witness . 261. A twofold Act of the Witness of the Holy Spirit . 1. A direct Act. 2. A reflex Act. 261. State. The State of Sinners by Nature very miserable , opened in many Particulars . 393 , 394 , 395. Stead . Christ died , not only for our good , but in our stead , proved by 9 Arguments . 237 , 238 , 239 , 240. Strangers . Who are Strangers , and why so called . 90 How Christ's Sheep will not follow nor hear the Voice of Strangers . 90 , 91. Supper . The precious Nature of the Lord's Supper opened . 133 , 134. T. Taste . What a Taste of God's Word Hypocrites may have . 337 What a Taste the Saints have . 340 , 341. Threatnings . Why there are such Threatnings contained in the Gospel . 483 , 484 , 485. Torments . Torments of Hell what , largely opened . 53 , 54 , 55 , 56 , 57 Torments of Hell eternal , why . 58 , 59. Tremble . What sort of Persons have cause to tremble at the thoughts of Wrath and Hell. 50 , 59 , 60. U. Vnbelief the greatest Sin , shewed in many Particulars . 449. Vnion . Vnion with Christ opened . 224 , 225 , 226 Vnion with Christ secures Believers from Final Apostacy . 227 , 228 , 229 , 230 , 231. Vniversal . No Vniversal Redemption from Sin and Wrath , proved by many Arguments . 252 , 253 , 254. Voice . What meant by Christ's Voice , shewed in four things . 80 , to 86 What a kind of Voice the Voice of Christ's Spirit is , shewed in 8 Particulars . 81 , 82 What meant by hearing Christ's Voice , and how the Saints hear it , shewed in many Particulars . 87 , 88 , 89. W. Water . The Nature of Water . 138 What meant by Water of Life , or Spiritual Water . 139. Weigh . God weighs all Men , and their Spirits , Graces , Duties . 37 , 38. Wheat . Why the Saints are compared to Wheat , shewed in nine respects . 27 , 28 , 29. Will. The Will of Man determines the whole Event of Man's Redemption , according to the Arminian Doctrine . 15● World. There is a World to come , what meant thereby . 343 The World to come in its greatest Glory , begins when Christ comes the second time . 344 The Riches , Honours and Pleasures of the World to come , opened . 449 , 450 , 451 , 452 , 453. The World to come will consist of a new Heaven and new Earth . 344 The word World sometimes refers to the Elect . 256. Wrath. The Wrath of God dreadful . Pag. 41 The External Wrath of God , what . 42 The Internal Wrath , what . 43 The Eternal Wrath in Hell , opened . 52 1. Inconceivable . 2. According to the fear of it . 53 3. No Misery like Wrath in Hell. 53 , 54 4. Wrath of God in Hell without mixture . 54 , 55 At what time Sinners shall not escape God's Wrath. 478 , 479 The Nature of God's Wrath opened , which they shall not escape that neglect the great Salvation of the Gospel . 480 , 481 What kind of Sinners shall suffer and undergo God's Wrath. 487 , 489. Y. Yoke . There is a Yoke to be taken up by all such that will be saved . 447 The Yoke uneasy to the Flesh , or to all unrenewed Persons . 447. ERRATA . ●●ge 52 , line 15 , read Elementary . P. 53. l. 25. r. Wretch . P. 118. l. 24. for his , 〈…〉 . P 170. l. 29. for saith , r. said . P. 212. l. 27. r. whosoever hath that efficacious , 〈◊〉 , 〈◊〉 - transforming , Soul-renewing , &c. P. 213. l. 26. dele sooner than Flesh ? P. 9. l. 10. for in self , r. in it self . 224. l. 4. for Thirdly , r. 2. P. 236. l. 23. dele the 〈◊〉 . P. 246. l. 5. for great , r. 〈◊〉 , l. 16. for nor , r. or 〈…〉 9. dele not . P. 255 - 〈◊〉 read , it is evident that by the word All , and the word 〈…〉 is only intended , &c. P. 302 , l. 6. for thy , r. the. P. 324. l. 20. read , 〈…〉 things which they acted . P. 368. l. 33. for only , r. also . P. 379. l. 38. r. Gospel-Salvation P. 381. l. 38. dele the first the. P. 405. l. 8. dele because . Notes, typically marginal, from the original text Notes for div A47542-e4940 Sermon 1. Preacht Feb. 5. 1693. Parts opened . Luk. 7. 28. Mal. 3. 1 , 2. Terms opened . What meant by Floor . John 15. 1. National floor opened . Pro. 6. 32. Pro. 16. 13. Mat. 4. 1. 1 Cor. 1. 18. Isa . 42. 8. Jer. 10. 11. 1 Joh. 3. 10. Rom. 1. 28. 29. What is meant by Christ's Fan. John 15. 3. Act. 15. 9. Annatators . Rom. 4. 5. Rom. 10. 3. Joh. 3. 9. Joh. 6. 60. Joh. 6. 66. Joh. 6. 60. 66. 1 Tim. 1. 20. 1 Cor. 5. 41. Tit. 3. 10. 1 Tim. 1. 20. Matth. 18. 17. Rom. 6. 17 , 18. 2 Thess . 3. 6 , 14 , 15. Matth. 18. 2 Thess . 3. 6. Matth. 18. 17. 1 Cor. 6. 11. Acts 15. 9. 2 Cor. 7. 1. Mat. 3. 3. Mat. 13. 20. 21. Heb. 12. 10. Isa . 27. 9. Isa . 4. 4. Rom. 9. 6. Mat. 21. 29. Joh. 12. 13. Jer. 23. 2● . Jer. 23. 28. Pro. 13. 5. Isa . 43. 3 , 4. James 1. 26. Eccl. 10. 14. Mat. 12. 34. v. 35. v. 36. v. 37. Psa . 15. 1. Mat. 12. 24. Jam. 1. 26. Antick Head-Dresses discovers the vanity of the Heart . 1 Cor. 11. 10. Heb. 13. 9. Psa . 111. 10. Sin is likened to Chaff . Mat. 3. 3. Ger. 51. 2. Chap. 4. 11. 12. Jer. 35. So Jer. 15. 7. Why the Saints are compared to Wheat . Prov. 12 26. Psa . 6. 3. Mat. 3. ult . Eph. 3. 8. Rom. 7. 21. v. 19. & 24. Mat. 13. 2 King 6. 33. Heb. 12. 10. The Church is Christs Spritual Garner . Heaven is Christs Garner . Rev. 21. 27. What meant by burning up the Chaff . Psa . 8. 8. Psa . 97. 3. Nah. 1. 6. Jer. 10. 10. Nah. 1. 6. Rev. 6. 16. Dan. 5. 5. 6. 1 Thess . 3. 3. Psa . 21. 9. 10. Heb. 12. ult . Isa . 2. 12 , 13 , 14 , 15 , 16 , Zeph. 1. 18. Rom. 9. 22. Nah. 1. 10. Heb. 2. 12. Eph. 2. 16. 2 Cor. 5. 17. 1 Pet. 2. 5. Isa . 1. 25 : Isa . 33. 14. Math. 25. 41. The Wrath of God , whether internal or external , is intollerable . Amos 3 , 8. Isa . 29. 6. Isa . 24. 1. Mat 2. 4. Mal. 3. ult . 1 Cor. 13. 1 , 2. 1 Sam. 2. 3. Joh. 10. 28. Phil. 1. 6. Serm. II. Preached March 12. 1693. Gods Wrath opened . Job 36. 18. Joh. 3. 36. External wrath opened . Deut. 28. 22. Levit. 10. 1 , 2. vers 6 Isa . 42. 25. Job . 16. 9. Internal Wrath explained . 1 Thes . 1. 16. Internal wrath on the Consciences of Men opened . See the Relation of him at large , Sold by A. and J. Churchil , at the black Swan in Pater-Noster-Row . The Narrative concerning Mr. Child is Sold by Tho. Fabian at the Bible in Cheapside , and worthy it is , Reader , of thy perusal . The fire of Gods eternal wrath opened . Mark 9. 43 , 44 , 45 , 46 , 47 , 48. Psa . 90. 11. Tormens of Hell inconceivable . Hells Torments according to the fear of them . Heb. 10. 26. No pains like the pains of Hell. Luk. 16. 24. No Ease , no Comfort in Hell. His Wrath without mixture . Rev. 14. 10. 2 Thess . 1. 9. Psa . 80. 11. The damned cast into a la7c of fire . Isa . 30. 33. Hell Torments can never satisfie Divine Justice . Mat. 5. 26. The Torments of Hell seize on the Souls of the damned . Body and Soul both shall be tormented in Hell. Conscience will torment the damned . Dan. 12. 2. Shame wil torment the damned . The Devil will upbraid the damned . The sorrow and despair of the damned will be great . The wicked in Hell shall have the frightful company of Devils . Hell is a dark place . Exod. 10. 21. Jude 13. Torments of the wicked Eternal . Mark 9. 2 Thess . 1. 8 , 9. Rom. 3 5. 6. Rev. 16. 10. 11. Sin the greatest evil . 2 Cor. 5 , 11. Jam. 5. 1 , 2 , 3. Mat. 25. 46. Mal. 4. 1 , 2. Rev. 21. 8. Isa . 33. 14. Mat. 24. 51. Luk. 12. 45. Heb. 10. 27. Joh. 8. 24. Mark 16. 16. Heb. 6. 18. Joh. 3. 36. Psa . 9. 17. 1 Cor. 6. 9. 10. Prov. 1. 26 , 27. Joh. 3. 16. Mat. 22. 7. Directions . Comfort to Believers . 1 Thess . 1. 10. Notes for div A47542-e22370 Serm. 1. Preach'd Feb. 5. 169 1 / ● . Parts of the Text. John 6. 37. Acts 18. 9 , 10. Believers Christ's Sheep by Choice . 2 Tim. 2. 19. By Donation . Joh. 17. 9. Joh. 17. 6. Isa . 8. 18. By Purchase . 1 Cor. 6. 19 , 20. Rom. 7. 14. Isa . 50. 1. 1 Pet. 1. 18 , 19. Acts 20. 28. By Renovation . 1 Cor. 6. 10 , 11. Eph. 2. 10. By Holy Covenant and Contract . Heb. 13. 21. Jer. 31. 33. By Conquest . By a holy Resignation . 2 Cor. 8. 5. 2 Tim. 3. 16. Eph. 5. 14. John 4. 29. Acts 2. 37. John 5. 25. Eph. 2. 1. John 5. 21. Job 42. 5 , 6. 2 Cor. 4. 6. Rom. 8. 13. Psal . 85. 8. Hos . 2. 14. Gal. 3. 14. Heb. 12. 24. 2 Sam. 23. 6. 1 John 5. 7. Mich. 6. 9. Psal . 89. 15. Serm. 2. Preach'd Feb. 12. 1693-4 . How Christ's Sheep do hear his Voice . Mat. 13. 23. Luke 24. 45. Psal 119. 140. Psal . 33. 4. Psal . 119. 128. 2 Thess . 2. 10. Acts 16. 14. Isa . 53. 1. John 3. 3. John 4. 50. Rom. 4. 5. 2 Chron. 34. 27. Isa . 66. 2. Psal . 119. 161. Acts 3. 23. Psal . 119. 11. Mat. 13. Mat. 24. 24. Heb. 13. 3. John 5. 35. Mat. 11. 27. Dr. Owen . John 1. 14 , 18. 1 John 1. 22. Heb. 1. 5 , 6. Gal. 4. 6. Joh. 8. 20. & 10. 17 , 18. John 20. 21. Luke 10. 22. Acts 20. 28. John 5. 17. 1 Pet. 1. 18. Psal . 2. 8. Heb. 10. 9. Heb. 1. 8 , 9. Isa . 61. 1. 2 Cor. 4. 4. Col. 1. 15. Heb. 1. 3. Acts 20. 28. Heb. 9. 14. Rom. 4. 16. Rom. 5. 10. The new Doctrine , or rather new Gospel . 2 Pet. 2. 2. 1 Cor. 15. 13 , 14 , 15. Acts 20. 31. Serm. 3. John 13. 17 , 18. 2 Tim. 2. 19. Isa . 63. 8. Deut. 32. 5. John 10. 14 , 15. Exod. 33. 12. John 10. 3. Rev. 2. 23. Jer. 17. 10. Joh. 2. 25. Rev. 2. 13. Joh. 6. 64. John 21. 15. Rev. 2. 2. Ezek. 34. 17. Mat. 18. Exod. 3. 7. Rev. 2. 9. Rev. 1. 14. 1 Tim. 4. 13. 2 Tim. 2. 15. 1 Sam. 2. 3. Psal . 139. 1 , 2 , 3 , 4. Job 11. 11. Job . 22. 13. Psal . 50. 21. Dan. 5. 27. Job 10. 7. Job 27. 6. 2 Cor. 1. 12. Rom. 8. 32. Heb. 6. 10. Serm. IV. Why Believers are compared to Sheep . 1 Cor. 6. 11. 1 Cor. 14. 20. Isa . 53. 7. Psal . 39. 9. Levit. 10. 1 , 2 , 3 , 4. Gen. 19. 22. Psal . 73. 24. Cant. 1. 7. Cant. 1. 8. Ezek. 34. Psal . 119. 176. Psal . 51. 7. John 13. Mal. 3. 16. Psal . 119. 74. Acts 4. 23. John 16. 33. Psal . 57. 1. Isa . 32. 2. Hab. 3. 17 , 18. Matth. 25. Mat. 25. 32 , 33. Charnock . Gal. 2. 20. Christ's Sheep do follow him . Joh. 10. 4. 1 Pet. 2. 21. Mat. 11. 29. Phil. 2. 5. Eph. 5. 1 , 2. Eph. 5. 25. 1. Joh. 2. 6. 1 Pet. 1. 15 , 16. Heb. 7. 26. 2 Cor. 7. 1. Heb. 5. 8 , 9. John 14. 11. John 15. 14. Gen. 22. 2 , 3. Verse 12. Isa . 50. 5 , 6. Ruth 1. 14 , 15 , 16. Rev. 14. 4. Num. 14. 24. Joh. 6. 66. Heb. 10. 39. Mat. 13. Christ's Sheep have his Mark on them . Ezek. 9. 4. Eph. 1. 13 , 14. Eph. 4. 30. Rom. 8. 9. Heb. 12. 14. Christ's Sheep follow the Footsteps of the Flock . Jude 3. 1 Cor. 11. 2. Phil. 3. 8 , 9. Psal . 23. 2 , 3. 1 Cor. 2. 4. Christ's Sheep trust in the Faithfulness of their Shepherd . Psal . 23. 1 , 2. Job 13. 15. Luke 12. 32. Serm. V. Christ a chosen Shepherd . Isa . 43. 10. Isa . 42. 1. A called Shepherd . Heb. 5. 4. 2 Cor. 5. 18. Christ a compassionate Shepherd . Mat. 18. 11. Luk. 19. 10. Isa . 53. 6. 1 Pet. 2. 25. Mat. 10. 5 , 6. John 10. 15. Isa . 40. 11. Isa . 53. 1. 1 Sam. 17. 34 , 35. Verse 7. John 10. 16. Isa . 40. 11. Gen. 33. 13. 1 Cor. 10. 13. Rev. 1. 3. 1 John 1. 7. Christ the good Shepherd . John 10. 11. Dan. 9. 26. Jesus Christ a wise Shepherd . Christ is a great Shepherd . 1 Pet. 5. 4. Heb. 13. 20. Heb. 13. 20. Acts 20. 27 , 28. Christ a watchful Shepherd . Luke 2. 8. Psal . 121. 3 , 4 , 5. Isa . 27. 3. Prov. 6. Jer. 31. 23. Christ is a living Shepherd . Rev. 1. 18. Psal . 23. 1. What Christ Pastures are . Christ's Word one of the Pastures where his Sheep feed . Psal . 119. 103. Jer. 15. 16. John 5. 35. Christ's Ordinances a rich Pasture . Cant. 1. 7. Luke 24. 32. Acts 8. 30 , 31. John 21. 15. Acts 2. 4. Acts 8. 39. Tilenus his disput . p. 886 , 887. Baptism precious Soul-Food . * Grave . Rom. 6. 3 , 4. The Lord's Supper precious Soul-Food . Rom. 8. 32. Prayer a rich Soul-Pasture . sam . 4. 3. Psal . 65. 2. John 14. 13. The Promises are a rich Pasture for Christ's Sheep . Mat. 4. 4. Psal . 37. 3. Psal . 34. 10. The Providences of God , and the Saints Experiences , a Soul-fatning Pasture . Psal . 37. 35. 1 Sam. 21. 3. & 25. 8. Psal . 42. 6. 1 Sam. 13. 37. Psal . 19. 10. Psal . 132. 15. Isa . 55. 2. What Christ's Folds are . Psal . 23. 2. Joh. 4. 14. Joh. 15. 8. Cant. 1. 8. Serm. VI. Parts of the Text. The Terme explained . A three-fold Life of Man. Acts 20. 24. Acts 17. 25. Gal. 2. 20. John 5. 25. Rom. 6. 23. Eph. 1. 13 , 14. Eph. 1. 13 , 14. Heb. 11. 1. Joh 3. 36. 1 Joh. 5. 13. * 1 Joh. 5. 11 , 20. Joh. 4. 14. Rom. 8. 7 , 8. How to know we are spiritually alive . Arminianism detected . Dr. Owen . 2 Cor. 5. 17. Eph. 1. 18 , 19 , 20. Salvation a free Gift . Joh. 1. 13. Ephes . 2. 8 , 9. Tit. 3. 5. Rom. 6. 23. Gal. 3. 21. Gal. 2. 10. Rom. 8. 3. Rom. 8. 3. Rom. 3. 24 , 25. Rom. 11. 6. Joh. 3. 16. John 14. 3 , 4 , 5. Tit. 3. 4 , 5 , 6 , 7. Gal. 1. 15 , 16. 2 Tim. 1. 9. Eph. 1. 5. Rom. 9. 11. Joh. 1. 12. Gal. 4. 5. Rom. 3. 24. Rom. 4. 5. Phil. 1. 29. Eph. 2. 8. Acts 5. 31. Ezek. 36. 26. 2 Tim. 3. 26. Rom. 3. 25. Luke 12. 32. Rev. 2. 10. Isa . 55. 1 , 2. Why Salvation is of Grace . Mat. 5. 48. 1 John 2. 1. Eph. 4. 13. Mr. J. C. Rom. 4. 3 , 24. Eph. 2. 8 , 9. Eph. 1. 5 , 6. Joh. 17. 2. Rom. 4. 16. Heb. 9. 12. Acts 13. 48. Joh. 10. 10 Luk. 1. 77. John. 14. 19. Col. 2. 13. 2 Tim. 1. 9. John 17. 22 , 23. 2 Cor. 5. 18. Joh. 6. 40. Joh. 17. 3. Free-Will detected and confuted . 2 Tim. 2 , 26. Mat. 12. 29. Mark 3. 27. Luk. 11. 21. Eph. 1. 18 , 19 , 20. Rom. 8. 7. Joh. 1. 12 , 2 , 13. Jam. 1. 18. Mr. C. 1 John 4. 19. Rom. 5. 10. Chap. 8. 32. Joh. 5. 40. Joh. 6. 68. Joh. 4. 10. 2 Cor. 6. 2. Isa . 55. 3. Serm. VII . Saints may fall into great and grievous Evils . Gen. 9. 19 , 20. Saints may fall from Degrees in Grace . Rev. 2. 4. Luke 24. 21. Job 19. 10. Job 7. 6. Saints may fall from the Doctrine of Grace . Gal. 5. 4. Saints may fall from the Profession of Faith. Mat. 26. 56. Saints may fall and break all their Bones . Psal . 6. 2 , 3. Psal . 31. 10. Psal 38. 8. Saints may be without any Light. Psal . 50. 12. Job 19. 11. Psal . 88. 5 , 6. Isa . 50. 10. The Causes of the grievous Falls of God's Elect Ones . Rom. 7. 23 , 24. 1 Pet. 5. 8. 2 Sam. 11. 1. Mat. 6. 30. & 8. 25 , 26. Eph. 6. 16. Mat. 26. 35. 2 King. 20. 13. Ver. 16 , 17 , 18. 2 Pet. 3. 17. Eph. 6. 18. Judg. 4. 21. 2 Tim. 2. 1. John 1. 16. Phil. 4. 19. Matth. 26. Mark 13. 37. 1 Cor. 16. 13. 1 Thess . 5. 6. * Deut. 4. 9 , 15. † Luk. 15. 15. Mark 13. 23. 1 Cor. 10. 12. Heb. 3. 12. Jer. 44. 4. The grand Doctrine opened . The first Argument taken from Election . Eph. 1. 4. 1 Pet. 1. 19. Rom. 8. 29. The first Argument explained . Mal. 3. 17. Eph. 1. 4. Acts 13. 48. Particular Election proved . Rom. 9. 11. Rom. 9. 13. Jer. 1. 5. John 13. 18. Rom. 11. 4. Verse 5. John 10. 26. Acts 13. 48. Acts 18. 10. 1 Thess . 1. 4 , 5. 1 Tim. 5. 21. 1 Pet. 1. 2. If I am Elected , I shall be saved ; if not , I shall be damned . This grand objection answered . Phil. 3. 14. Mr. Mead. 2 Tim. 2. 25. Acts 28. 22 , 23. Vers . 31. Jude 4. Hos . 13. 9. Mat. 25. 27. Annotators . Psal . 51. 4. Rom. 2. 7 , 8. Sermon VIII . First Arg. The Election of Grace proves that the Saints cannot finally fall . Mr. Cole . Job 23. 13. Isa . 14. 27. Isa . 46. 10 , 11. Eph. 1. 4. Heb. 6. 20. Heb. 12. 14. Mat. 24. 13. Rom. 8. 13. Rom. 2. 7. Eph. 1. 4. Eph. 2. 10. Isa . 43. 21. Rom. 11. 17. John 14. 19. John 14. 16. Jer. 17. 8. Job 17. 9. Col. 1. 16. Col. 2. 10. 2 Thess . 2. 13. Isa . 46. 10. 1 Thess . 5. 9. Mat. 24. 24. The general Argument . 2 d. Arg. Saints cannot finally fall , taken from the nature of God's Love to them . Jer. 31. 3. John 17. 23. Zeph. 3. 17 Isa . 62. 5. Rom. 8. 38 , 39. Annotat. on 2 Cor. 4. 13. Isa . 59. 2. Psal . 89. 30 , 31 , 32. Ezek. 36. 26. Isa . 57. 16 , 17. Jer. 31. 18 , 19. Isa . 57. 19. Rom. 8. 26. Isa . 43. Isa . 53. 4 , 5. 1 Joh. 2. 1. Ver. 2. John 17. 15. Heb. 10. 16 , 17. & 8. 12. Act. 5. 31. Mat. 1. 21. Rom. 6. 14. Psal . 37. 24. Gen. 49. 19. Rom. 8. 37. Mich. 7. 8. Hos . 14. 4. Heb. 10. 39. 1 Joh. 3. 9. 1 John 2. 19. Rom. 6. 1 , 2. Rom. 5. 21. From what Principles Believers resist Sin , dare not sin . Sermon IX . 3d. Arg. Taken from the Nature of Christ's Love. The Love of Christ is an early Love. Prov. 8. 23 v. 30 , 31. A Love of Complacency . Christ loves his People with a wonderful Love. Ezek. 16. 8. Rom. 8. 7. Phil. 2. 7 , 8. Luke 2. 7. Mat. 17. 27. Mat. 8. 20. John 12. 14. Rev. 1. 5. Eph. 3. 19. Eph. 3. 18 , 19. Christ's Love to his People , an immense or infinite Love. Job 11. 7. Rom. 11. 33. 1 Joh. 4. 8. Job 11. 8 , 9. Eph. 6. 12. & 2 , 2 , 3. Jer. 31. 3. Joh. 15. 9. John 17. 23. Joh. 13. 1. Christ's Love is a Conjugal Love. Hos . 2. 19 , 20. Christ's Love an attracting Love. 1 King. 19. 19 , 20. A free Love. The General Argument . Christ's special Love-Tokens . Rom. 8. 29. Ezek. 36. 26. Isa . 59. 5. Ch. 6. 10. Rom. 6. 14. Cant. 1. 1 , 2. Psal . 91. 11. Cant. 8. 6. Isa . 54. 10. Psal . 37. 31. 1st . Exhort . Joh 42. 5. 1 Chron. 17. 16. 1 Sam. 25. 41. Rev. 3. 19. Cant. 1. 4. Eph. 3. 19. The fourth A 〈◊〉 taken from the Nature of the Covenant of Grace . Isa . 53. 10 , 11. Zech. 6. 12 , 13. Psal . 89. 20. Verse 28 , 29. John 6. 37 , 38 , 39. Phil. 1. 6. Psal . 57. 2. Isa . 26. 12. Phil. 2. 13. Psal . 110. 3. Dr. Owen . ● Sam. 23. 5. Isa . 27. Ephes . 2. 2 , 3. Gal. 3. 4 , 25. Ephes . 2. 1 , 2. Eph. 1. 18. Zech. 9. 11. Rom. 8. 1. Heb. 7. 22. Dr. Owen on Heb. 2. 22. p. 223. Ps . 89. 34. J●● . 33. 20 , 21. Rom. 4. 16. Isa . 53. 10. Psal . 89. 28 , 29. Gal. 3. 16 , 29. 2 Cor. 1. 20. Tit. 1. 2. Heb. 6. 13 , 17 , 18. Ephes . 1. 13 , 14. Ch. 4. 30. Isa . 54. 9 , 10. Isa . 55. 3. The general Argument . Sermon X. 5th . Arg. Taken from their being the Children of God. Jam. 1. 18. Joh. 1. 13. Mat. 3. 8 , 9 , 10 , 11 , 12. John 3. 5. 1 Joh. 5. 1. Gal. 3. 26. John 3. 6. Gen. 5. 3. 2 Pet. 1. 4. Gal. 4. 23. Jer. 32. 40. Ch. 3. 14. Rom. 8. 17. Isa . 53. Psal . 89. 29. How Believers may be said not to commit Sin. 1 Joh. 3. 9. 1 Joh. 1. 8. Eccles . 7. 20. Rom. 7. 25. Rom. 8. 1. Rom. 7. 15. 1 Joh. 5. 16. V. 16 , 17. Ver. 18. 1 Joh. 5. 4. 1 Joh. 4. 4. The general Argument . Eph. 4. 24. John 3. 6. Acts 9. 1 Pet. 2. 1 , 2. Mal. 1. 6. 1 Joh. 5. 1. Eph. 5. 1. Zech. 2. 8. 1 John 3. 1 , 2. Sermon XI . The Sixth Argument taken from the Soul's Union with Christ . Dr. Owen . 1 Cor. 6. 17. Joh. 6. 56. Eph. 5. 31 , 32. 1 Cor. 12. 12. Eph. 5. 30. Ephes . 4. 15 , 16. 1 Cor. 15. 45. Ps . 139. 16. Rom. 11. 17. Dr. Owen . Joh. 15. 2 , 6. Mat : 13. 21. John 15. 16. Gal. 2. 20 , 21. John 19. 36. Isa . 29. 21. John 14. 19. Rom. 8. 1. John 3. 36. John 5. 24. Col. 1. 27. Heb. 6. 18. 19 , 20. Luk. 22. 32. John 11. 42. Charnock . 2 Cor. 3. 18. 2 Cor. 6. 14 , 15. Col. 2. 19. Rom. 7. 4. Sermon XI . The seventh Argument taken from the Death of Christ . Heb. 9. 22. 1 John 1. 11. Dan. 9. 26. John 15. 13. 1 Pet. 3. 18. Rom. 5. 7. Isa . 53. 6 , 7. 2 Cor. 5. 21. Isa . 53. 12. Gal. 4. 4 , 5. Rom. 4. 24. Mr. F. Dr. Owen shews the same , and many others . Rom. 8. 32. John 10. 15. Luk. 22. 19. Heb. 9. 28. Isa . 53. 4 , 5 , 6 , 8. Christ hath delivered all Believers from Condemnation . 1 Pet. 2. 24. Isa . 53. 5. Isa . 27. 4. Rom. 1. 32. Christ the Antitype of the Scape-Goat , and carried away our Sins . Levit. 16. 21 , 22. Heb. 9. 26. Christ by his Death hath delivered us from the Curse of the Law. Dan. 9. Gal. 3. 4. 5. Gal. 3. 13. Christ hath born all God's Vindictive Wrath due to Believers . Rom. 3. 23 , 24 , 25 , 26. 1 John 1. 9. Christ by his Death purchased Grace for us . Phil. 4. 19. Joh. 1. 14 , 16. Heb. 10. 14. Christ by his Death redeemeth us from all Sin. Tit. 2. 14. Eph. 1. 13 , 14. Phil. 3. 10 , 11 , 12. John 3. 16. Assertors of General Redemption reprehended . 1 Pet. 1. 18. Examen confectionis pacificae . Joh. 17. 9. Ver. 20. Examen confectionis pacificae . John 12. 23 , 24. Dr. Chauncy in his Treatise of the Doctrine of Godliness , p. 203 , 204. Eph. 5. 25. * Joh. 17. 19 , 20. & 10. 11. & 16. 13 , 14. Mat. 3. 5 , 6. Joh. 3. 26. John 12. 32. 1 Cor. 12. 7. 1 Tim. 4. 4. A Minister in Glostershire , as I am told , of the Presbyterian Perswasion . Gen. 9. 4. To eat Blood , the Life of the Creature , unlawful . Joh. 1. 29. 1 Tim. 4. 10. Sermon XIII . The Eighth Argument taken from the Effects of Christ's Death and Resurrection . Rom. 6. 5 , 6. Col. 2. 12 , 13. 1 Pet. 4. 1. Rom. 6. 10 , 11. 1 Cor. 5. 15. Reconciliation the Effect of Christ's Death . Eph. 2. 16. Rom. 8. 34. Rom. 5. 10. 1 Tim. 2. 5. Zech. 6. 13. Acts 2. 32 , 33. Isa . 44. 3. Ezek. 36. 25. Rom. 15. 16. 2 Thess . 2. 13. Ezek. 36. 27. Rom. 8. 26. Gal. 4. 5 , 6. 1 Joh. 4. 4. Eph. 1. 13. Rom. 8. 16. Eph. 1. 14. & 4. 30. John 14. Col. 1. 14. Gal. 4. 5. Heb. 10. 19 , 20. Reader , these things were enlarged upon when this Sermon was preached , which I am forc'd to leave out here . Acts 13. 39. 2 Pet. 2. 20. Ver. 22. Heb. 10. 14. Rom. 6. 5. Phil. 3. 10 , 11 , 12. Eph. 5. 25 , 26 , 27. Heb. 9. 12. Rom. 8. 30. The general Argument . Acts 2. 37. Sermon XIV . 9th Arg. taken from their being in the Hand of the Father , and in Christ's Hand . Isa 9. 1. Act. 4. 28. Rom. 11. 33. Isa . 14. 24. 1 Cor. 1. 18. John 11. 28. Col. 1. 15. Psal . 8● . 15. Isa . 42. 3. & 53. 10. Heb. 9. 22. 1 King. 20. 39. Gen. 43 9. Gen. 42. 37. Philem. 18 , 19. Phil. 4. 19. Isa 63. 1. Mat. 28. 18 , 19. Heb. 7. 25. Joh. 17. 2. Isa . 49. 10. Joh. 6. 37. Mat. 12. 20. John 6. 39. 1 Cor. 10. 13. Heb. 2. 18. Heb. 5. 1 , 2. In what respect the Saints are said to be in Christ's Hand . Joh. 16. 13. Isa . 42. 16. Psal . 73. 2 , 23. Isa . 49. 13 , 16. Jer. 17. 8. 2 Cor. 8. 5. Psa . 10. 14. Psal . 12. 7. Verse 5. The general Argument . Sermon XV. Mat. 13. 31. Mat. 17. 20. Contin . of Mr. Pool 's Annotat. 1 Joh. 5. 4. Mat. 13. Joh. 4. 14. Hos . 14. 7. Mat. 13. 33. Grace compared to Leaven . Grace compared to Fire . Grace is a Vital Principle . 1 Joh. Rom. 6. 14. Tit. 2. 12. True Grace is of a saving Nature . Grace the Off-spring of Heaven . Gen. 1. 26. God the Father is the Foundation of Grace . 1 Pet. 2. 9. Grace God's Workmanship in the Soul. Eph. 2. 10. The Power of God concerned to preserve Grace in us . 1 Pet. 1. 5. The Promises of God secures Grace in us . Psal . 37. 23 , 24. Phil. 1. 6. It cannot stand consistent with the Wisdom of God , and all other Attributes , to let Grace utterly fail in us . 2 Tim. 1. 9. Christ is the Purchaser , the Author and finisher of Grace . Tit. 2. 14. Acts 2. 33. Charnock . 1 Joh. 3. 5 , 8. Heb. 12. 2. Verse 12. The Intercession of Christ , secures the Saints in a State of Grace . 1 Joh. 2. 2. Heb. 7. 25. Heb. 10. 21 , 22. The general Argument . 1 Cor. 1. 30. Mat. 13. Luke 10. 20. Rom. 7. 24. Isa . 40. 11. Tit. 2. 11 , 12. Sermon XVI . How could the Birth of Christ be cause of Joy to all People , answered . Joel 2. 28. Col. 1. 23. Luk. 2. 34. Mark 16. 16. See p. 174. 175. of this Treatise . Doctrine of Election and Perseverance , opens no Door to Sin. ●●b . 12. 14. Eph. 1. 4. 1 Cor. 4. 7. Col. 3. 12. Mark 16. 1● . Isa . 46. 12. Phil●● . 12. Ephes . 2. 8 , 9 , 10. Rom. 4 , 5. Allen 's Glass of Justificat . What Work of Salvation Man cannot work out . Ephes . 2. 1 , 2. What Work it is we are to work out . Phil. 1. 6. Rom. 8. 13. Mat. 18. 3. 1 Tim. 1. 19. 2 Tim. 2. 17 , 18. Acts 23. 1. Ezek. 18. 24. Rom. 10. 3. 1 Cor. 1. 21. Jude 1. Isa . 40. 31. Heb. 2. 18. The Absurdities that attend the Doctrine of final Apostacy . Charnock . * See Dr. Owen , in his Answer to Mr. John Goodwin , pag. 114 , 115 , 116. Psa . 51. 12. Practical Discourse , pag. 125. Deut. 7. Mat. 11. 25. Rom. 9. 18. Deut. 30. 6. Jer. 31. 33. Notes for div A47542-e72970 Serm. 1. Afterwards I was informed who it was that sent it to me . Mr. John Goodwin 's sense of the Subjects 〈◊〉 meant . The Sense of some of the Antient Fathers of this Text. Mr. David Dickson . What the Persons are that the Apostle here intends . What things do accompany Salvation . Heb. 6. 9. Love to the poor Saints , a blessed sign of true Grace . The Nature of the common Illuminations of the Spirit . Mat. 7. 22. Mat. 6. 23. The Nature of the special Illuminations of the Spirit . Acts 2. 37. Zech. 12. 20. Acts 2. 36. Acts 24 , 25. Joh. 4. 29. Psal . 51. 5. Ezek. 6. 9. Ezek. 20. 43. Job 42. 5. Psal . 38. 7. Rom. 7. 9. Psal . 51. 4. Hos . 3. 5. Psal . 139. 23. Gen. 4. 16. 1 Cor. 7. 10. Gal. 5. 6. 1 Thess . 1. 3. Prov. 4. 18. 1 Pet. 2. 7. Psal . 73. 25. 1 Cor. 13. 1 , 2 , 3. Serm. II. What meant by the Heavenly Gift . How some unrenewed Persons may be said to be partakers of the Holy Ghost . 2 Pet. 2. 20. 1 Sam. 10. 6 , 9. Rom. 10. 17. 1 Thess . 1. 8. Why the Word of God is called good . Ps . 19. 10. Psal . 119. 105. Psal . 119. 50. Col. 3. 16. 2 Cor. 4. 7. 1 Thess . 1. 5. Joh. 19. 3. Reader , these things were enlarged upon , but I am forc'd to leave out the Enlargements here . Psal . 119. 11. Mat. 11. 28. Psal . 34. 8. 1 Pet. 2. 5. Mat. 27. 34. John 2. 23 , 24. Mat. 13. 20. Psal . 119. 127 , 128. 1 Cor. 13. 1 , 2. What a kind of taste a Believer hath of God and his Word . Psal . 42. 2. Mat. 5. 6. Job 23. 12. Ps . 19. 10. Psal . 110. 97. Jer. 15. 16. Isa . 55. 2. Psal . 36. 8. Psal . 63. 5. Psal . 119. 11. Luk. 1. 66. Dr. Owen , p. 50 , 51. Heb. 4. 2. Heb. 6. 6 , 7. What is meant by the World to come . Rev. 11. 15. 2 Pet. 3. 13. What is meant by Christ's delivering up the Kingdom to the Father . Job 14. 12. Rev. 21. 1. Luke 20. 35 , 36. The Nature and Glory of the World to come opened . Rev. 22. 3. Isa . 55. 13. Rom. 8. 21. Acts 3. 21. 2 Pet. 3. 13. Isa . 60. 21. Dan. 7. 27. Dan. 7. 27. Rev. 21. 4. Isa . 33. 25. Isa . 60. 10. Isa . 65. 14. Jer. 31. 12. Isa . 35. 2. Rev. 21. 3. 1 Thess . 4. 16 , 17. Mat. 5. 3. Rev. 5. 10. 2 Tim. 4. 8. Jam. 2. 5. Psal . 45. 9. Rom. 8. Rev. 21. The Riches of the World to come opened . Phil. 3. ult . Jam. 5. 2 , 3. 1 Tim. 6. 17. 1 Joh. 3. 2 , 3. Psa . 17. ult . The Honours of the World to come . Mat. 12. The Joys and Pleasures of the World to come . Psal . 36. 8. Psa . 16. 11. 1 Cor. 2. 9. How to have Interest in the World to come . Mat. 16. 26. Rev. 22. 20. Serm. III. 2 Pet. 3. 10. Phil. 3. 21. 1 Thess . 1. 9. Vers . 10. What a taste of the World to come a false Professor may have . Mat. 7. 22. Isa . 22. 13. Isa . 56. 12. Rom. 2. 4. Acts 24. 25. Joh. 5. 35. Col. 1. 12. Heb. 11. 13. Ver. 13 , 14. How it is impossible for these to be renewed unto Repentance . Heb. 6. 6. Dickson . Mat. 12. 31. Heb. 10. 26 , 27. Ps . 81. 12. 2 Thess . 2. 10 , 11 , 12. What is not the Sin against the Holy Ghost . Jer. 3. 3. Jer. 3. 12. 1 Joh. 3. 9. What the Sin against the Holy Ghost is . 2 Pet. 2. 20. Mat. 12. Heb. 10. 26. Heb. 10. 29. Mat. 12. 22 , 24. 2 Pet. 1. 5 , 6 , 7. Verse 11. Notes for div A47542-e83470 Sermon 1. Reader , This Treatise is swollen so big already , that I can give thee little more than the Heads of the Sermons on this Texts . Gospel-Salvation great Salvation comparatively . Psa . 91. 11. Gospel-Salvation great in it self . Rev. 13. 8. Prov. 8. 22 , 23 , 24 Job 33 24. Tit. 1. 2. 2 Tim. 1. 9. Gospel-Salvation great in respect of that Counsel held in Eternity about it . Zech. 6. 11. 'T is a great Salvation in respect of the Design of it . 1 Cor. 2. 6. 1 Cor. 1. 24. Col. 2. 15. 1 Joh. 3. 8. Gospel-Salvation great considering how low Man was fallen , and the seasonableness of it . Rom. 5. 6. Job 7. 17. Job 33. 24. Serm. II. Gospel-Salvation great , considering the Persons that brought it about . Psal . 25. 5. Isa . 63. 5. What part of this Salvation is attributed to God the Father . 2 Cor. 5. 18. Heb. 10. 5. Joh. 3. 17. 2 Cor. 1. 3. Rom. 8. 32. Joh. 3. 16. Eph. 1. 3. Joh. 5. 17. What a Part Christ hath in working out this Salvation . Christ is a great Saviour . Phil. 2. 9. Isa . 9. 6. Isa . 6. 9. Heb. 1. 4 , 5. Phil. 2. 6. Isa . 19. 20. Heb. 1. 3. Joh. 14. 9. Isa . 63. 1. Rev. 5. 5. Heb. 7. 25. Isa . 42. 12. The H. Ghost hath his part in working about our Salvation . Isa . 61. 10. Acts 10. Verse 6. * God calls the Gentiles , or whom he pleases among them , as well as the Jews ; which Peter might not understand before now . Gal. 1. 16. Mat. 6. 33. Joh. 6. 37. Joh. 3. 15. Mat. 9. 12 , 13. Mat. 11. 28. Rev. 3. 20. Phil. 1. 6. Serm. III. Great Salvation in respect of what we are delivered from . The Evil of Sin opened . 1 Sam. 2. 30. Psal . 2. 3. Exod. 20. 5. 2 Chron. 19. 2. Rom. 8. 7. Gen. 6. 5 , 6. Psal . 7. 11. Rom. 6. 23. 1 Cor. 15. 56. Isa . 61. 1. Acts 8. 23. Ezek. 16. 3 , 4 , 5 , 6. Sinners are under God's Curse . Gal. 3. 10. Gal. 3. 16. 2 Cor. 1. 12. Rom. 1. 18. Psa . 90. 11. Heb. 12. ult . Luke 16. 24. Gospel-Salvation is great , in respect of what Christ doth and must do , in order to effect it . 1 Pet. 1. 28 , 1● . Heb. 10. 4. Verse 5. Rom. 8. 3. Joh. 1. 14. 2 Cor. 2. 8 , 9. Heb. 2. 16. Gal. 4. 4. Gal. 3. 13. Gal. 3. 13. Heb. 2. 14 , 15. Phil. 3. ult . 2 Tim. 1. 10. 1 Cor. 15. 26. 1 Cor. 6. 15. Ver. 19 , 20. Serin . IV. Salvation great in respect of the Subjects of it . Mat. 16. 26. Zech. 12. 1. 1 Joh. 1. 3. Job 32. 8. 1 Cor. 2. 11. The Soul is capable of Divine Contemplation . Ps . 139. 1 Ver. 15. 1 Cor. 2. 1 , 2. Nothing but God himself can satisfy the Soul. God's Thoughts greatly let out about the Soul of Man. Psal . 49. 8. Nothing but Christ's Blood could redeem the Soul. Mich. 6. 7. Rom. 8. 32. The Rage of Satan to destroy the Soul , shews it is a precious thing . Could a Man gain all the World with the loss of his Soul , his Loss would be great . The Soul is immortal . Mar. 10. 28. Luk. 23. 43. Phil. 1. 25. 2 Cor. 5. 1. Verse 6. Luke 16. Phil. 1. 23. Eccles . 12. 7. 1 Pet. 3. 19 , 20. 2 Cor. 12. 2 , 4. Heb. 12. 23. Acts 2. 29. Rom. 8. 23. 1 John 3. 12. Phil. 3. 21. Job 27. 8. Acts 4. 12. Mark 16. 16. Ezek. 13. 19. Serm. V. Gospel-Salvation great considering what we are raised unto by it . Heb. 9. 22. Col. 1. 14. Pardon of Sin contained in Gospel-Salvation . Isa . 43. 25 : Isa . 27. 4. Rom. 5. 10. Rom. 8. 39 , 40. Union with God a Blessing of Gospel-Salvation . 1 Joh. 1. 3. Acts 13. 39. The Nature of Justification opened . Gal. 3. 13. Rom. 8. 32 , 33 , 34. Col. 2. 10. Cant. 4. 7. Ezek. 16. 13 , 14. Heb. 10. 14. Psa . 143. 2. Job 25. 4. Job 9. 20. Rom. 8. 1. Gal. 4. 5. 1 Joh. 3. 1. Gal. 4. 6. Heb. 12. 5 , 6 , 7 , 8. Psal . 45. 9 , 10. Prov. 1. 9. Luke 15. 22. John 16. Heb. 10. 20. 2 Pet. 1. 4. Rev. 3. 21. Serm. VI. Gospel-Salvation great because 't is a full and compleat Salvation . Col. 1. 13. 5. John 10. 10. Joh. 5. 25. Eph. 2. 1. Eph. 1. 18 , 19 , 20. Isa . 61. 1. Eph. 5. 14. Ezek. 36. 26. Psal . 51. Eph. 2. 10. Rom. 8. 7. 1 Cor. 2. 14. Ps . 110. 3. Zech. 13. 1. Jer. 4. 14. Joh. 13. 1 Joh. 1. 7. Rev. 1. 5. Eph. 5. 25 , 26. Isa . 61. 1. Luk. 4. 18. Rev. 3. 18. Isa . 55. 2. John 7. 37 , 38. Act. 5. 31. Heb. 12. 2. Isa . 41. 10. John 14. 18. John 16. 13. Prov. 12. 12. Psal . 16. 3. God in the Salvation of the Gospel , is the Portion of Believers . Gen. 15. 1. Psal . 73. 26. Lam. 3. 24. Serm. VII . Gospel-Salvation great in respect of Christ , who was the great Minister of it . Heb. 1. 1. Mat. 21. 37. Mat. 20. 28. Heb. 7. 1 , 2. Verse 6. Heb. 12. 25. 2 Cor. 5 : 20. Luke 10. 16. Mat. 10. 14 , 15. Gospel-Salvation great considering its wonderful Confirmation . Heb. 2. 3 , 4. Joh. 5. 37. Ver. 39. Luke 13. 3 , 5. Joh. 3. 3. Joh. 3. 36. Mat. 27. 51 , 52. The Salvation of the Gospel great in that the Angels behold it with admiration . 1 Tim. 3. 16. Eph. 3. 10. Gospel-Salvation great and glorious , because it is a free Salvation . Isa . 55. 1 , 2. Rev. 22. 17. Salvation Eternal , therefore great . Isa . 45. 17. Isa . 51. 6. Sermon VIII . Who may be said to neglect this Salvation . 1 Cor. 2. 1. 1 Tim. 3. 16. Jer. 8. 9. Jer. 44. 16. 2 Cor. 6. 1 , 2. Isa . 55. 5 , 6. Prov. 1. 24 , 25. John 12. 42 , 43. Job 21. 24. Psal . 10. 4. Isa . 53. 1. Acts 4. 12. Psal . 9. 17. 1 Cor. 6. 9 , 10. Rev. 21. 8. John 3. 3 , 5. A summary Account of the precedent Arguments to prove Salvation great . Sermon IX . From whence it is many People neglect their own Salvation . Rev. 3. 17. From whence Ignorance and Blindness of Men proceeds . Hos . 4. 6. 2 Cor. 4. 3 , 4. Mat. 22. 2 , 3. Ver. 5. Luke 14. 17. Ver. 18 , 19 , 20. Mat. 7. 13 , 14. Luk. 18. 9. Unbelief the greatest Sin. Heb. 3. 18 , 19. Heb. 4. 1. Joh. 1. 5. Joh. 5. 40. Rom. 8. 7. Sermon X. Psal . 2. 2 , 3. Eph. 3. 10. John 3. 16. Isa . 45. 22. Joh. 6. 37. Joh. 8. 24. 1 John 5. 10. Luke 13. 35. John 3. 3 , 5. Rom. 10. 3. Acts 4. 12. Mat. 22. 37. John 15. 13. Rom. 5. 10. Isa . 65. 2. Cant. 5. 5. Isa . 53. 2 , 3. Charnock . Deut. 32. 15. Mark 3. 5. John 16. 8 , 9. Rom. 5. 5. John 3. 5. Isa . 7. 13. Sermon XI . Joh. 3. 36. Mark 16. 16. Acts 13. 46. Prov. 8. 18. John 12. 26. John 15. 22. All the Divine Attributes plead against such who neglect the Salvation of the Gospel . 2 Thess . 1. 9. Psal . 90. 1. Satan's Work it is to hinaer Mens Salvation . Joh. 12. 43. ●am . 1. 21. Reader , 〈…〉 these Sermons 〈…〉 . Sermon XII . Rom. 10. 4. Joh. 9. 41. Joh 3. 35. Mat. 23. 33. Luke 18. 11. Phil. 3. 8 , 9. Mark 3. The Causes and Reasons why they cannot escape that neglect Gospel-Salvation . John 6. 53. Acts 4. 12. Mich. 6. Heb. 2. 2 , 3. Heb. 10. 28 , 29. Mark 16. 16. Nah. 1. 6. Mat. 13. 13 , 14. Psal . 81. 11 , 12. Mat. 21. 43. 1 Thess . 2. 16. Sermon XIII . The Time when Sinners shall not escape . Zeph. 3. 8. Jer. 11. 11. Luke 21. 36. Ezck. 9. 4. 1 Tim. 5. 24. Jer. 20. 3 , 4. Luke 10. 23. 1 Thess . 5. 3. Job 21. 30. 25. 1 Pet. 4. 18. What the Nature of that Wrath is the Wicked shall not escape . Psa . 80. 11. 2 Thess . 1. ● . Rev. 14. 10. Zeph. 2. 1 , 2. Isa . 13. 9. Nah. 1. 6. Psal . 38. 4. 2 Thess . 1. 9. Rev. 14. 10 , 11. 1 Thess . 1. 2 Cor. 4. ult . Sermon XIV . Eccl. 8. 4. Mal. 1. 6. 1 Pet. 2. 23. Luke 19. 27. Amos 4. 12. Isa . 53. Isa . 63. Luke 13. 3 , 5. Mark 16. 16. John 3. 3 , 5. 1 Cor. 6. 10 , 11. Rev. 21. 8. Levit. 10. 2 , 3. Rom. 8. 13. What kind of Sinners Wrath shall fall upon . Rom. 2. 29 , 30. 1 Cor. 6. 9 , 10. Gal. 5. 19 , 20 , 21. Rev. 21. 8. Rom. 1. 18. Mat. 5. 20 Phil 3. 8 , 9 Joh. 3. 3. Mark 16. 16. Joh. 3. 3. Mat. 25. 8. 2 Pet. 2. 20 , 21 , 22. 2 Cor. 5. 11. Eccles . 8. 11. Rom. 2. 3 , 4. Mat. 11. 28. Sermon XV. Heb. 19. 28. Pen ' s Sandy Foundation shaken , p. 26. Rom. 8. 2 , 3. Gal. 2. 16 , 21. Luk. 13. 3. Joh. 3. 36. Terror . Deut. 32. 22 , 29. Mat. 10. 15. Mat. 11. 22 , 23. Mar. 6. 11. Lamentat . Reproof . Exhortat . Isa . 52. 7. Rom. 10. 17. Eph. 2. 1. Joh. 3. 8. How Persons may know they have an Interest in Christ . 1 Pet. 2. 7. Ps . 73. 25. Cant. 5. 10 Phil. 3. 9 , 10. 2 Cor. 5. 17. 
A37483	----	Tropologia, or, A key to open Scripture metaphors the first book containing sacred philology, or the tropes in Scripture, reduc'd under their proper heads, with a brief explication of each / partly translated and partly compil'd from the works of the learned by T.D. The second and third books containing a practical improvement (parallel-wise) of several of the most frequent and useful metaphors, allegories, and express similitudes of the Old and New Testament / by B.K. De Laune, Thomas, d. 1685. 1681 Approx. 2779 KB of XML-encoded text transcribed from 333 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A37483 Wing D895 ESTC R24884 08642260 ocm 08642260 41512 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A37483) Transcribed from: (Early English Books Online ; image set 41512) Images scanned from microfilm: (Early English books, 1641-1700 ; 1255:19) Tropologia, or, A key to open Scripture metaphors the first book containing sacred philology, or the tropes in Scripture, reduc'd under their proper heads, with a brief explication of each / partly translated and partly compil'd from the works of the learned by T.D. The second and third books containing a practical improvement (parallel-wise) of several of the most frequent and useful metaphors, allegories, and express similitudes of the Old and New Testament / by B.K. De Laune, Thomas, d. 1685. Keach, Benjamin, 1640-1704. [18], 207, [6], 328, 76, [11] p. 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Metaphor. 2005-04 TCP Assigned for keying and markup 2005-08 SPi Global Keyed and coded from ProQuest page images 2006-06 Judith Siefring Sampled and proofread 2006-06 Judith Siefring Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion ΤΡΟΠΟΛΟΓΙΑ , OR , A KEY TO Open SCRIPTURE METAPHORS . The First BOOK , Containing Sacred Philology , or the Tropes in Scripture , Reduc'd under their proper Heads , with a brief Explication of each ; partly Translated , and partly Compil'd from the Works of the Learned . By T. D. The Second and Third BOOKS , Containing a Practical Improvement ( Parallel-wise ) of several of the most Frequent and Useful Metaphors , Allegories , and express Similitudes of the Old and New Testament . By B. K. Heb. 13.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pecuniae non appetens mos : Contenti praesentibus . Budaeus ex Citat . Cl. Rivet . Existimo Tropos Oratorios multo sublimiores , efficacioresque in Sacra lectione inveniri , quam in priscorum Graecorum & Latinorum Monumentis , posseque oratoriam phrasin fieri ea lectione multo locupletiorem . LONDON , Printed by John Richardson , and John Darby , for Enoch Prosser , at the Rose and Crown in Swithins Alley , at the East-End of the Royal Exchange in Cornhill , MDCLXXXI . TO THE READER . THE Divine Wisdom Treasur'd in the Holy Scripture , although unadorn'd with the plausible paint of Humane Eloquence , nor with that Rapidity and Lightness , which ( Junius and Tremellius well say ) the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , Jer. 23.32 . Yet it wants not a Grave , Genuine , and Majestical dignity of Elocution suitable to those Sacred Mysteries it twofolds . The best witness of which is the Tast and Experience of that sweetness , which many have found in it . The mode of speech in Scripture is plain , and savours of to humane blandishment , or artificial Beauty : Yet it is most August and Efficacious to pierce the minds of Men , as 1 Cor. 2.1 , 4. Where the Apostle disclaims any Rhetorical flourishes , or perswasive Oratory , but professes that his speech and Preaching , was not with the enticing ( or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perswasive ) words of Mans Wisdom , but ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) in the Demonstration and Power of the Spirit , that is , in words truly Spiritual , which could powerfully and effectually move their Hearts . Where this Eminent Servant of God , disowns his Humane Eloquence , but not that Divine Elocution in which he excells , and checks those plausible affectations , and artifice of words , which the Orators of his time made use of , who fed their Auditors , with the vain glory of words , in the Contemplation and delight of which they went away , without any other improvement than what bare Rhetorick could afford . I may ( not unfitly ) allude to a passage in Plutarch , where it is said , that Lacon hearing a Nightingale Sing , and by the briskness of its warbling and delicate Notes , and by the clearness , and quavering cadency of its Voice , judged it a good prey ; but when he saw it , and found it to be of so small a size ( for 't is not much bigger than a Sparrow ) he disdainfully left it , and said , vox es , praeterea nihil , thou art a voice and nothing else . So , whoseever deceives people with those fancy-taking modulations of empty Rhetorick , in the Ministry or Sacred work of Preaching , will in the end become despised , and will not only be forsaken of their Judicious Auditors , but will also by the great Pay-master be called unprofitable Servants . Beyond all Writings in the World , the Style of Scripture is singular , and has peculiar proprieties , not elsewhere found , there simplicity is joyned with Majesty , commanding the veneration of all serious men ; more than the Elaborate flourishes and long winded periods of Tully . * Augustine says , that the Scripture seem'd rude and unpolished to him in comparison of Cicero's adorn'd stile , because he did not then understand its ( interiora or ) inward beauty , but when he was Converted to Christianity declares , lib. 4. de Doctrin . Christ. c. 6. That when he understood them , no Writing appear'd more Wise and Eloquent . Greg. * Nazianzen , a man of a prodigious Wit , great Learning and Eloquence , and an excellent Poet , when he came over to the Study of this sacred Philosophy , vilifies all other ornaments of Literature amongst the Greek Philosophers , as infinitely below those Divine Oracles . Illyricus says , that although we find not in the Sacred Scriptures , that idle or delicate itch of Words , that external sweetness or allurement , that numerosity of sounds , or those pleasing trifles , which the vain-glorious Orators of Greece and Rome beautified their so much celebrated harangues with , yet we find there a Grave and Masculine Eloquence , exceeding all others . By the very precepts of Rhetorick , what may be ones mans Eloquence may be anothers Folly , because the stile must be found according to the various circumstances of Persons and Things . The Lawyer pleads Eloquently , and strives to move the Affections of others . The Judge pronounces the sentence Gravely . A King commands or forbids Plainly . But if the King perswades , or the Judge contends , they throw off the person of a King or Judge , and assume the person of a Subject and Pleader . What then is the Law of the King of Kings , and Lord of Lords ? Do we think our God will use Inductions , as Plato ; Syllogisms , as Aristotle ; Elenchs , as the Carmeades ; Epiphonema's as Cicero ; Subtilties as Seneca ; or words far fetcht , joyned together with an artificial Sintax with respect to weight , number , and sound ? If a Royal Edict were published in that kind of speech consisting of School follies , every wise man would laugh at it . The more plain the Word and Law of the great God is , 't is so much the more becoming the Divine Author and Lawgiver , and more profitable for mankind , because so 't is more easily understood , being like dayly food , accommodated to every Palat . But what if in that humility of stile in Scripture , there be more height and loftiness , and more profoundness in its Simplicity , more beauty in its nakedness , and more vigor and acuteness in its ( seeming ) rudeness , then in those other things we so praise and admire ? &c. This Holy Book is of most powerful efficacy to instruct the humble , and confound the proud . In History , the main thing praise worthy is Truth , which is here set forth indubitably . True Beauty abhors ( and indeed needs not ) the bedawbings of a pencil for the more naked it is , 't is so much the more attractive ; and as Jewellers say , The richer the Gem is , the less it needs the assistance of Gold or Art to set it off , &c. If a proper and comely man walks upon Stilts to appear Taller , it adds nothing to his beauty , but diminishes the decorum of his natural proportion . Yet nevertheless there is in Scripture a peculiar and admirable Elegance , so that I may boldly say that Cicero's smooth and elaborate blandishments , are but exercises of Puerility , in comparison of the grave , lively and venerable Majesty of the Prophet Esaias stile , as the very Exordium of his Book shews , Esa. 1.2 . &c. which is full of Ingenity and Eloquence , Humility and Grandiloquence ; Reason and Affection . And it may be safely asserted , that considering the Method and Stile , that was thought most convenient by the Sovereign Dictator of this blessed Writing , the Argument of which it treats , and the manner of expression there , no other Writing can Parallel it . Because that which is Holy , is withal Venerable and Grave , and such things need no paint or artificial illustrations , and because the multitude of Readers is promiscuous , it was needful that it should be understood by all , because every man is concern'd to believe and observe it . And hence the Scriptures were written in the common Language , viz. The Old Testament in Hebrew , the mother Tongue of the Jews , and the New Testament in Greek , there most Vniversal Language of that time , whence we may infer the Impiety of such as prohibit Translations of it . Beza that great Philologist says , that Pauls Writings , when he treats of the Mysteries of the Divinity , far exceeds the Grandiloquence of Plato , the flourishes of Demosthenes , and the exact method of Aristotle and Galen . That threefold character of declaiming , which Rhetoricians make such a bustle about , viz. of a high and lofty stile , that which consists in a mean , and that of a low and humble , is to be found in the Scripture , so as that it may even ravish the attention of the hearer into admiration . And that which Criticks , admire in Homer , Thucydides , and Pindarus singly , are universally found here , which must not be understood of that elegance that tickles the fancy , and relishes with the fleshy Ear , but the inward and most noble part , viz. an illuminated Soul. To this purpose the Learned Rivet , Franciscus Picus , and Bibliander express themselves with much Reason and Eloquence , preferring the Bible as to its stile , before the most studious ornaments and splendor of oratory found amongst the prophane Rhetoricians . The last of which brings this Example out of Esa. 25.6 . to prove the native grace and beauty of the Hebrew , the elegancy of which no man can be ignorant of , that understands the Hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veasa Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zebaoth lecol hammiim behar hazaeh misthe schemaniim , misthe schemariim schemaniim memychaiim , schemariim mesykkakiim , In English , And in this Mountain shall the Lord of Hosts make unto all People a Feast of Fat things , a Feast of Wine on the Lees , of Fat things full of Marrow , of Wines on the Lees well refined , &c. The Words of Picus Earl of Mirandula are notable , in his Epistle to Hermolaus Barbarus , * The Sacred Scriptures , saith he , do not move , nor perswade ; but compel , stir up , and force . Thou readest words that seem rustick and unpolisht ( viz. in the opinion of the wise men of this World ) but they are lively , quick , inflaming , sharp , and penetrating even the very spirit , transforming the whole by an admirable power . And his excellent Nephew , another Mirandula lib. 2. Exam. vanit . Doctrin . Gent. says , that although Scripture stile seems to us more Rude than Eloquent , yet it has an extraordinary power to command the Reverence and Affections of the peruser . Of these two Mirandula's ( the Vnkle and the Nephew who were the Ornaments not only of Italy , but of the Age they lived in ) the aforesaid Bibliander says , that after they had perused all approved Authors , and had almost surfeited with humane literature , they betook themselves to the Study of ( and acquiesed in ) the Scriptures , with which they were so ravisht , that they could not be satisfied . Jerome says of the Book of Esaias , that the floridness of his stile can be represented by no Translation . That expression of the Learned ( and otherwise praise worthy ) Erasmus is to be wondred at , who says , qui fit ? ut Apostolorum sermo non solum impolitus sit & inconditus , verum etiam imperfectus , &c. How comes it to pass ? that the speech of the Apostles is not only unpolished , and confus'd , but also imperfect and solaecising — adding a little after , the Authority of the Apostles is not to be Judged by their mode of speech , but their meaning . Neither may a Godly man be offended more with their undrest stile , than with their plain and homely cloathing ; concluding , that the Apostles learnt not the Greek Tongue from the Orations of Demosthenes but popular speech — whereas all true Christians know , that they learnt it of the great God who is all wise and Eloquent ( in whom no excellent quality is wanting ) who infinitely surpasses Demosthenes , and who directed their minds , their Language and Stile to express the sacred Mysteries of true Wisdom , as is very evident from Matth. 10.20 . Luke 21.15 . 2 Pet. 1.21 . Hence Lactantius says , that such as were accustomed to sweet and artificial Orations or Verses , despised the plain and common mode of Scripture speaking as rude , because they delight in that , which tickles the sence and fancy , which while it captivates the mind , misguides and insnares . But cannot God ( who form'd the mind , tongue , and voice ) speak Elegantly ? Yes certainly , for by his gracious Providence he has ordered those Divine things to be published without the disguise of any artificial bedawbing , ( which conceals the true meaning of the speaker ) that all may understand what he delivers . By which words , as he confesses the Scripture to be no way imbellished with humane Art , so he asserts , that the phrase is pure ; and divinely Eloquent , and adapted to express its sacred Contents . The difference of the sacred stile ( with respect to the Hebraisms in the New Testament ) from those prophane Rhetoricians , ( whose main end was to beguile attention , and inveagle mens minds by the artifice of words ) should be an argument to confirm the minds of such men ( as believe the Apostle ) in the Faith , because of the antiquity , certainty , and perfection of that sacred Tongue , first taught by the soveraign Creator ; rather than urg'd as a Reason to Judge it impure , imperfect or abounding with solaecisms . Graceless Eloquence attired in the most Illustrious dress of Tropes and Schemes , adorn'd with the borrowed phrases of Tully or Demosthenes , and whatever the common places of Phrase-students can afford , is certainly an engine of mischief , breathing out threatning and slaughter against the Disciples of the Lord , as Paul ( the Scholar of Gamaliel ) did before his Conversion , Acts 9.1 . &c. For those accomplishments , if unsanctified , are ( like a Sharp sword in a mad hand ) fit only for the baffling ( as far as it can ) of plain and Naked Truth . 'T is true , that there are many Hebraisms in the New Testament , that is , a mixture of the Idiom of that sacred Language with the Greek , which the Heathen Grecians ( being ignorant of the phrase ) accounted barbarous . But Christians , who know that much of the Old Testament is quoted in the New , should rather esteem it an Ornament ; because the propriety of the first Language ( than which no speech is more significant and emphatical ) is diffused into the other ; and because ( as Heinsius a man as Glas. says , Learned to a Miracle , in Prolegom . Aristarch . sacri . well expresses himself ) if any man will be so impudently bold , as to say that the Scriptures are any way defective , he declares himself thereby not Learned , but a Blasphemer , and brutally mad , as well as ignorant of the quality of man , who is no Judge of what God sayes or does , but ought rather to be a supplicant and attend his dispensations with Reverence and Adoration . And as Hillary words it , when the discourse is of the affairs of the great God , we must yeild him the Prerogative of knowing best what he says or does , and instead of carping , pay him veneration . The Mysteries which God proposes to be beleived in his holy word , as they are in themselves most true and best , although all humane Reason , which Judges by its own wisdom or carnal conclusions , should otherwise determine : So their Eloquence ( an inseparable companion of Divine Wisdom is to be esteemed the best and most elegant by the faithful , unless we suppose that God who immediately dictated them to his Amanuensis , spoke nonsense , and is inferior to his Creatures in that qualification , which is down right Blasphemy , and any asserting that deserves not only derision , but the severest castigation . The peculiar Idiotisms , and most pure character of speaking , which the Holy Spirit used in the publication of the saving word of Truth , are by the excellent Glassius ( a man for his singular pains , and exquisite Learning to be celebrated by all posterity ) as he himself modestly says , in part ( for what mortal can express its whole energy ? ) delivered in his Gram. sacra . ( a work well worth Translating ) . And the Lights of speech , that is , the Tropes and Figures there , are in this sacred Rhetorick treated of , being indeed the substance of what he writ in Latin upon , that Subject ( we hope ) faithfully Translated , The Tropes in this Volume , and the Figures in the second . Only the Reader may Note , that we have not absolutely tyed our selves to his words but have to the best of our abilities exprest his sence , abridging where need was , and supplying out of other Learned Authors to which be referr'd , or who had written of the same thing in our Language , which we consulted , and inserted what was judged necessary for the compleating of this work . Which , Does not only open that part of Scripture which is Tropical and Figurative , but may teach ) the Reader ( if ignorant of it ) Rhetorick in general , an Art of such General use , that no writing can well want it : I mean , not a jingling affectation of Words or Sentences , but the use of Tropes and Figures , which nervate sence , and move the affections of the Hearer or Peruser . Although the design of this work , was principally intended to open Scripture Metaphors , yet many express Similitudes , and other Terms borrowed from an humane custom of speech or appellations , obvious in , and proper to common & Earthly things , are improved Parallel wise in the Second Part , for common Edification ; at which the Learned and Candid Reader will not Carp : For we bring not all as Metaphors , but as Terms that may be used as advantageously , and as much to profit , though in the strict notion of that Trope , not agreeing with its definition ( which we give in its place ) of which we caution our Reader under their respective heads . In the First Book the Texts alledged are cited from the very original Hebrew and Greek , because there are many Tropes ( peculiar to those sacred Languages ) which our excellent English Translation rather expounds than renders verbatim . We have taken Care to make necessary Tables for both Parts , and we purpose , with Divine help , to continue our Labours in another Volume , which you may , in page the last of the First , and p. 76 of the Third Book of this Volume , have a brief account of : Our design being to compleat this said Philology for the benefit of such as want the acquirements of humane Literature , and are Students in sacred Learning . 'T is certain that no sort of men , have more need of Learning than the Ministers of the Gospel , because their Employment is of the highest concern , viz. rightly to divide the Word of Truth , and therefore that Sacred Office is not to be intruded into , but by Persons duly qualified and called . And most certain it is that humane Literature without Grace , is a dangerous Enemy to the true Christian Religion , and barely considered in it self gives no Right to the exercise of that sacred function , any more than the meanest of Mechanick Arts : For as Doctor Carlton formerly Bishop of Chichester well says , A Lay man that hath the spirit of God is better able to Judge of the Church and its Members , than a Man in Ecclesiastical function that hath not the spirit of God. And Justin Martyr , excellently , Infelix est sapi●●ntia extra verbum Dei sapere , so that , it is not the formality of Academical Degrees , nor any Philosophical dexterity , which is to be exercised in the things that may be known by the light of natural Reason , nor variety of Languages that qualifies a Preacher ; for if things will travel beyond their Road , and must needs be defining things beyond their sphere ( or reach ) they become extravagant and sawcy . He that Ministers the word , ought principally to experience the Grace of God in his own heart , and the power of it in that grand and Evangelical work of Regeneration ; as also to understand those blessed Mysteries of the sacred Scriptures , that he may unfold them to others , and have a Lawful call , which altogether constitutes him in his Office , though he never sawVniversity , this being the reason given by the Royal Psalmist . I have recieved , saith he , ( which is an equivalent term ) and therefore have I spoken ; his Faith being his Authority for his Preaching , that is , the primary or Chief . Yet we would not be understood to disparage humane learning as a thing of no use , for it is of excellent benefit in its place , when rightly employed , and the knowledge of the Original Languages , in which the Scriptures are penned , is of very great necessity , that we might converse with that sacred Book in its own Emphatical and native Idiom . So that this kind of Literature is good , as a Hand-maid , Hagar-like , but if it must needs be Mistress and Vsurp Authority in the Family ; if like scoffing Ishmael ( Gen. 21.9 . Gal. 4.30 . ) it will mock at the Spirit , and the simplicity of the Gospel , let it be cast out . &c. To accomodate therefore , such whose Christian minds incline them to Instruct others , and need those aids which the want of Languages , or this kind of Literature has deny'd them ; ( not to instruct the Learned ) was this work Compil'd , and to that end is recommended to the Christian Reader , by Benj. Keach . Tho. Delaune . An Alphabetical TABLE of the most memorable Things and Words , Expounded in the FIRST Book . A. ACtion Page 27 Affections 26 An Age , Ages 23.196 Allegories 202 All 193 Altar 151.186 Anger 7.51 Ancestors 4 Answering 56 Annoint 61.189 Angels 99 Aquatiles 159 Argument 20 Armour 70.179 Arrows 71 Ariel 151 Arm 45.162 Ashes 131 An Ass 154 Author 4 Ax 193 B. BAal 172 Barak to bless and Curse 31 Bald 59 Banner 75 Back 163 Bars 177 Baptism 189 To go backward 175 A Bear 152 To bear 59 Beam 138 Belly 100.148 To behead 147 To beget 173 To bind up 58 To bite 146 Biting 165 Bitterness 169 Body 42.160 Bowels 47.90 Bosom 48.164 Bow 71.179 Book 72 Bones 90.148 A bone 148 Boar 152 Bonds 183 Buying 56 To build 58 Builder 67 Butter 149 Bull 154 Blood 19.149.196.92.165 To blot out 59 Blast or blowings 86 Blindness 167 Blackness 168 Brass 12 Breathing 53 To break 58.59 Bridegroom 68 Bread 73.96.145 . Branch 79.136 Brutes 91 Brook 121 To break out 125 Brimstone 134 Bridle 154 To bubble 126 C. CArmel 16.128 Calling 56 Camphire 81 Candle 113 Canaan 185 Carkass 196 City 17.97.177 Circumcision 188 Cloathing 74 Clouds 117 Commanding 56 Counsellor 67 Coals 114 Corn 143 Corner 177 Cover 182 Christ 18.19 Chair 27 Crying 54 Chariots 72.179 Creation 100 Cherub 101 Chaff 144 Chattering of Birds 158 Childhood 170 Chamber 178 Crown 180 Cup 17.72.180 To cut off 61 D. DAvid 184 Days , day 23.108.195 Desart 16.130 Devil 25 Deserve 26 Deriding 53 To devour 59.147 Dew 119 Den 129 Death and to dye 166 Debt 181 Diamond 134 Divination 8 To direct 59 Dimension 81 To distill 126 Dirt 130 To do 11 Dog 155.199 Dove 158 Door 177 Dregs 141 To drink 173 To drop 126 Dust 130 Dung 130 E EArs 44.90.162 Earnest 71 Earth 87.127.130 To Eat 147.173 East 194 Elohim 99 Elias 185 Empire 128 To enjoy 173 End 24 Eunuch 197 Evening 110 Exalted 199 Eyes 43.90.161.199 F. FAce 43.161 To Fan 61 Father 67.171 Feet 48.164 Feast 24 Fear 27 To feed 156 Feast of Tabernacles 189 Flight 15 To fly 79.148 Flame 113 To flow 125 Flower 125.136 . Flesh 194 Firre-tree 12 Finger 47 Finding 65 First-born 68 To fight 174 Firre 86.111.162 Fishers 159 First-fruits 188 Forgetfulness 53 Footstool 68 Forehead 161 Foreknowledge 70 Fountain 87.123 Fortress 88 Fox 153 Foundation 176 Fruit 136 Furnace 72 G. GArden 138 Gate 177 Garment 182 To Gird 58.174 Glory 13.19 Gleaning 141 God 19 Gold 132 Goats 156 Grave 17.178 Grinding 144 Grashoppers 149 H. HAnd 6.46.9.163 Hast 15 Harvest 24.143 Hatred 51 Hail 118 Halting 164 Hardness 169 Hand writing 180 Hammer 181 Heart 15.18.47.148 Head 42.160.194 To hew 59 Hedge 60 Heaven 103.139 Hearing 63.168 Heifer 154 To heal 165 Hissing 53 To hide 58 Hind 77.154 Hiding place 88 Hill 129 House 16.177 To hold 58 Hour 24.195 Hope 26 Hook 60 Horn 77.145 Horse , Horsemen 154.179 Hornets 158 Strong holds 177 To hunt 150 Husband 171 To hunger 173 I. IDols 100 Jerusalem 185 Ignorance 52 To Joy 14.50 Inheritance 72.181 Infants 170 Islands 16 To Judge 11 Judgment 7 K. KEy 177 Kissing and to kiss 28.54 Kingdom 128 To know 8 Knowledge 51 Knee , Knees 29.164 L. TO Laugh 28 Laughing 53 Labour 57 Lamb 77 Lamps 86.113 Lanthorn 113 Lameness 164 Latitude ibid. Leviathan 91.159 Lebanon 128 Leaf 136 Leaven 145 Leopard 153 Levites 187 Lip 5.45.91.147 Line 6 Light 11 Lightning 118 Life 13.165 To love 11 Love 26 Lord 172 Looking-glass 182 Lyon 77.151.152 M. MAgistrates 99 Marrow 149 Man 170 Mercies 7 Metaphor 38. &c. To meet 64 Meteors 116 Measure 181 Ministers 164 Milk 149 Mouth 5.45.146.162 . Morning 109.195 Mountain 127 Mother 171 Munition 88 Mud 130 Myrrhe 80 N. NAmes of Countries 17 Name of God 18.30.31 Navel 163 Nail 177 New man 15 Nest 17.158 Net 151 Night 111 Nose 44 Noon 110 Numbring 56 O. OLives 139 Old age 202.170 Ophir 17 To Open 58 Orphan 171 To Overflow 125 Oyl 21.73.198 P. PAlate 6 Passeover 24.189 Passing through 65 Part 193 Peace 68 Poyson 166 Power 13 To pour out 59 To please 14 To plant 137 To pluck up ibid. Plowing 142 Plague 166 Place 194.68 Promise 19 Prison 178 Prize 180 Propitiation 186 Priest 187 Prince 18 Q. QUarries 133 Quiver 179 R. RAin 119 Razor 182 To remember 10 Remembrance 52 Repentance 50 Revenge 51 Rebuking 56 Rest 57 Returning 65 Reed 138 Reapers 144 Reins 148 Riding 64.154 Rising up 65 Riches 72.181 River 122 Rod 75.181 To roar 78 Root 80.135 Rose 81 Rock 87.129 To rob 198 S. SAbbath 195.189 Sadness 50 Solomon 184 Satan 102 Salt 134 Schoolmaster 172 Sea 16.121 Scorpions 157 Seal 61.73 Seeing 61.167 Seeking 65 Seraphim 111 Seed 135.201 Serpent 156 Selling 56 Sense 26 To search 60.65 Servant 172 Sin 8.19.21.98 Silence 56 To sift , sifting 59.144 Silver 132 To sit 174 Sion 185 Soul 4.32.193.194 Softness 169 Son 171 Ships 17.178 . To shame 60 Shepherd 67 Shield 71.179 Sharon 81 Sheath 182 Shadow 89.107 Sheep 150 Shoulder 162 To be shod 165 To sleep 28.64.169 Smelling 63.168 Smoke 114 Snare 151 Snow 119 Spirit 2 Sprinkling 189 Speaking 54 Spouse 171 Spoils 182 Steps 49 Star 85.86.104.105 Stone 87.180 Stream 121 Step or stayr 176 Staff 179 Stipend 182 Summer 24 Sun 83 Sulphur 134 Supper 190 Sword 6.27.71.179 To sweep 61 To swallow 147 Swine 155 Sweetness 168 T. TAbernacle 178 Table 16.182 To take 174 Tail 148 Tasting 64 Tears 60.162 Temple 88.185 Tempest 117 Throat 6 Thoughtfulness 53 Throne 68 Thunder 118.198 Thorns 138 Threshing 144 To thirst 173 Time 22.70.194 . Tongue 5.90 Touching 64 Tower 88.177.198 Tooth 147 To try 58 Treasure 74 A Tree 137 V. VAlley 129 Vessel 182 Victory 13 Visitation 65 Vine 80.140 Virgin 97 Vine-yard 140 Vintage 141 To make void 59 Voice of Blood Page 92 Vomit 197 To ungird 59 Unicorn 152 W. TO Wash 58.126 Way 59.88 Walking 64 Man of War 67 War 197.174 . Water 87.120 Wall 175 A Well 124 Weight 182 Wine 22.96.141 Winter 30 Witnessing 56.68 To wipe 58 Windows 72 Wings 79.147 Whiteness 168 Whip 181 Widdow 171 VVinnowing 144 VVheat 143 VVork 8 VVorld 16 VVorkman 67 VVorm 78.157 VVormwood 138 Wood ibid. Wolf 152 Woman 170 To write 60 Y. YEars 23 Yoke 155 Youth 170 Z. ZEal 51 Zerubbabel 184 A Synopsis of the CONTENTS of the First BOOK . Chapter I. Of a Metonymi●● OF the Cause page 2 Chap. II. Of a Metonymi●● Of the Effect 12 Chap. III. Of a Metonymi●● Of the Subject 15 Chap. IV. Of a Metonymi●● Of the Adjunct 20 Chap. V. Of an Irony and Antiphrasis 31 Chap. VI. Of a Metaphor in General . 38 Chap. VII . Of an Anthropopathy . 41 The Parts and Members of a Man attributed to God. 42 Humane Affections ascribed to God. 49 Humane Actions ascribed to God 51 Humane Adjuncts ascribed to God. 66 Chap. VIII . Metaphors Translated from other Creatures to God 77 Actions of Living Creatures ascribed to God. 78 Parts and Members of a Living Creature ascribed to God 79 Chap. IX . Of a Prosopopaeia 92 Chap. X. Metaphors taken from God , &c. 99 Angels 101 Heaven 102 Light 106 Time 108 Fire 111 Air 116 Water 120 Earth 127 Chap. XI . Metaphors taken from Minerals , Plants and Living Creature 131 Inanimate Bodies 132 Things growing out of the Earth 135 The Olive Tree and its fruit 139 The Vine 140 Corn , &c. 142 The Parts and Members of Living Creatures 145 The Kinds of Living Creatures 151 Chap. XII . Metaphors taken from From Man and what belongs to him 159 A Humane Body and its Parts 160 Such things as concern the Life of Man 165 Humane Sense 167 The various difference of mankind 170 The various actions Men 173 Containing Subjects 175 The various Adjuncts of Men 179 Chap. XIII . Metaphors taken from Sacred Persons and Things 184 Men sacred to God ibid : Places sacred to God 185 Sacred Rites 178 Chap. XIV . Of a Synecdoche 191 Chap. XV. A Synecdoche of the Species 192 Chap. XVI . — Whole 193 Chap. XVII . — Part 194 Chap. XVIII . Of a Catachresis 196 Chap. XIX . Of an Hyperbole 197 Chap. XX. Of an Allegory 200 Chap. XXI . Of a Proverb 204 Chap. XXII . Of an Aenigma 206 A TABLE Of the Principal Texts of Scripture opened in this First BOOK . Genesis . Chap. Verse Page . 1 3 55 2 3 57 3 9 52   15 61.156.200   22 35 4 10 92.93   14 43 6 2 99   11 17 8 1 16   4 36   21 63 10 9 151 11 1 5 12 3 31   3     5 11 13 16 198 15 1 12   3 18 18 18 4   21 51 19 15 8 22 2 35   12 16 26 35 17 28 12 13.187 31 42 27 37 ●●9 35   2 4 42 38 21 43 18 175 45 21 5   27 4 48 14 90 49 10 90   11 12   18 13   24 133 50 20 53 Exodus . 6 8 29 10 17 14 13 21 43 17 15 75   16 46 23 18 24 28 14 107 29 1 91   14 91 30 23 81 32 1 18   9 , 10 61.66 Leviticus . 23 11 188 Numbers . 11 17 3 24 17 85 28 2 73 Deuteronomy . 8 3 45 9 1 18 11 12 44 17 6 5 21 17 3 24 26 13 28 5 14   63 51 30 15 14 32 30 56   37 , 38 33 34 5 5 Joshua . 13 33 18 Judges . 5 10 93 8 2 141 10 16 50 14 14 206 1 Samuel . 22 17 6 28 14 , 15 , 16 , 20. 24 2 Samuel . 6 5 12   20 35 1 Kings . 18 27 34 20 10 198 21 10 31 2 Kings . 2 9 3 ●● 10 14 Nehemiah . 3 15 123 Esther . 1 13 22 Job . 1 5 31 2 9 ibid 3 20 106 4 9 76 5 16 21 10 3 57 12 2 34   7 53 13 26 60 26 2 , 3. ibid 29 11 90 32 7 21 34 21 43 38 5 33   28 65 41 29 91 Psalms . 2 12 54 8 3 47   5 99 10 1 69   17 44 16 6 7   9 13   11 43 19 1 94 22 title 77   6 78   8 35   27 17 23 4 27 24 3 , 4. 18 35 10 90 37 11 127   13 53 40 6 44 44 6 27   23 24.64 51 10 3 53 5 27 56 8 56 60 9 34 61 3 88 65 11 72   12 94 68 18 27 70 4 14 72 9 25   16 143 73 9 18 76 12 61 77 16 95 82 6 171 84 6 129 85 10 98 89 51 49 90 11 8 93 1 74 102 18 101 110 1 47   3 109   7 121 121 5 89 137 5 90 139 8 , 9 , &c. 199   3 , 14 , 15. 57 140 8 71 Proverbs . 6 32 15 8 5 15 17 7 5 24 23 9 25 15 5 26 15 48 28 26 15 30 19 78 Ecclesiastes . 11 9 34 12 2 , &c. 202 Canticles . 1 4 10   2 54   13 , 14 80 , 81 Isaiah . 1 18 21 2 4 29   10 34   14 128 4 2 79 7 20 60 8 6 123   8 157   20 110 9 6 162 10 27 21   ib. 140 11 4 55   10 80 13 5 25 14 12 105   29 157 17 3 33 18 1 147 20 5 26 28 10 172   16 115 29 1 , 2 152 30 27 45 33 5 19 37 22 91 38 18 17 40 12 47   ibid 59 42 13 , 14 54 46 3 48   11 157 48 10 115 49 23 29 51 1 133 53 10 19 54 11 , &c. 133 56 10 , 11. 10 58 1 6 60 5 16 63 7 47   9 43   10 50 66 1 68 Jeremiah . 4 29 17 6 8 66   14 36 9 17 30 10 16 30 11 13 14   16 139 12 9 157 14 18 142   21 68 15 7 61   12 132 18 17 45 31 19 29   20 47 32 17 46 46 18 16 49 9 142 Lamentations . 2 1 117 3 7 12 5 1 52 Ezekiel . 3 24 36 6 9 50 8 17 44 20 39 33 21 3 24   10 , 13.17 75 , 76 23 18 66 24 16 25 26 17 3 28 3 33 36 26 3 37 1 3 43 15 16 Daniel . 8 10 104 Hosea . 2 6 60   15 129   21 95 4 8 19   11 , 18 14 9 7 , 10 140 11 8 , 9. 49 , 52 Joel . 2 13 , 14 50 Amos. 4 4 , 5. 34   6 28 5 16 30 Micah . 1 5 14 Nahum . 2 3 12 Habakkuk . 2 6 130 Zephany . 1 12 60 2 2 66 12 3 133 Haggai . 2 7 26   23 184 Zachariah . 4 14 139 Malachy . 4 2 83 Matthew . 2 7 18   8 35   11 22 4 3 36   4 45 5 29 199 6 1 7 7 6 155   17 183 10 34 6 11 8 183 12 47 171 15 13 137   24 , 25 , 26 35 16 18 87   23 102   25 11   26 198 22 13 22   16 35 23 2 27 24 20 30 25 35 18 26 45 34 Mark. 5 29 10 9 49 113   50 134 10 21 11 14 35 24 1 35 89   46 , 47 3   78 85 2 30 13   48 25   62 143 10 4 29 11 14 13 14 26 11 15 12 13 16 22 164   29 , 31 4 22 17 17   36 30 23 31 79 John. 1 9 107 3 6 3   8 96   20 25 5 19 62 6 33 16   44 , &c. 61   53 41   63 3 7 38 122 8 56 23 14 6 88   14 37 15 1 , 5 80 17 21 17 21 25 199 Acts. 2 27 25 4 12 31 23 5 37 Romans . 1 16 30 4 16 19 7 7 14   9 98 8 2 3   6 14   29 17 11 17 139 12 2 3 15 16 187 1 Corinthians . 1 21 , 25 25 3 13 , 14 , 15. 113 4 9 17   13 130 6 4 37   20 57 10 17 190 11 3 42   10 20   19 35   29 8 14 9 10   32 2 , 3 15 29 150   32 ibid 2 Corinthians . 1 2 71 2 17 141 3 6 3   13 203 4 4 25   ib. 100 5 16 8   21 19   ib. 8 10 12 35 11 4 19 12 9 69 Galatians . 6 7 162   14 195 Ephesians . 1 10 42   22 , 23 42 2 14 176 3 18 81 4 23 2 , 3 6 15 165 Philippians 3 8 131   19 100 Colossians . 1 24 18 2 9 , 17 42   14 180 3 3 167   14 183 1 Thessalonians . 5 7 110   19 3   23 3 2 Thessalonians . 2 2 23 1 Timothy . 3 16 186 4 2 115 6 16 82 2 Timothy . 1 ●●6 2 , 3   ib. 115 4 10 11 Titus . 1 12 25 2 14 18 Hebrews . 1 3 73 4 13 44 10 7 161 11 15 10 James . 1 17 82 1 Peter . 1 9 24   20 70 1 John. 3 1 7   20 81 Revelations . 1 4 , 8 70   10 2 , 3 5 5 77 11 4 139 21 22 88 22 16 86 ERRATA . SVch Escapes of the Press , as injure not the sence , as Mis-Pointings and litteral Errors ▪ are left to the Readers Candor to Correct or Pardon ; some few of such as misrepresent it , he is desired to mend thus . In the Epistle page 2. line 11. for found , read framed . l. 19. r. Carneades p. 3. l. 32. r. whole man. p. 5. l. 1. for any asserting . r. an assertion . p. 6. l. 10. for Received r. Believed . First Book . p. 35. l. 48. r. Michal . p. 54. l. 48 , 49. for grief . Orphans r. grief breaks out . p. 92. l. 5. dele for things . l. 8. r. yours . l. 20. r. Tract . 2. l. 47. r. rather then . p. 94. l. 46. for seems . r. serves . l. 49. for alive . r. a line . p. 99. l. 36. for look . r. took . p. 100. l. 9. dele in . p. 135. l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 182 l. 30. dele says . Book 2. p. 107. l. 9. for E. D. r. T. D. The rest are obvious to common capacity . Poems ; on the Bridegroom . p. 107. On the Rose of Sharon . 202. On the Vine p. 226. of the Second Book , by T. D. On the Light p. 16. by B. K. On the Plough . p. 66. Of the Third Book by Mr. Flavel . Philologia Sacra , OR The TROPES and FIGURES in SCRIPTURE Reduced under their proper Heads and Classes , with a Brief Explication of each , &c. SCripture Rhetorick , or Sacred Elocution , may be reduced to two principal Heads or Chapters . 1. The first of [ Tropes . ] 2. The Second of [ Figures . ] First , [ Tropes ; ] Which concern the Sense of Words , viz. When they are drawn from their proper and genuine signification , to that which is different or Contrary ; which the Etymology of the word shews ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying , verto , muto , to turn or change . Second , [ Figures ; ] Which the Greeks calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying the Habit or Ornament of Speech , do not alter or vary the Sense of Words , but imbellish , beautifie , or adorn them . Of the first we will Treat under two heads , 1. The Kinds Of [ Tropes . ] 2. The Affections Of [ Tropes . ] The Kinds of Tropes are four , viz. Metonymie , Ironie , Metaphor , and Synechdoche , which order depends upon Logical Topicks , from whence Tropes are deduced , As , 1. Metonymie , from Causes , and Effects . ( 1. ) From Subjects , and Adjuncts . 2. Ironie , from Contraries . 3. Metaphor from Comparates . 4. Synechdoche from the distribution of the whole into its Parts . ( 2. ) Of the † Genus into its * Species . Genus , is a more general Title , which comprehends some things more special under it , as substance which comprehends . ( 1. ) Living Creatures . ( 2. ) Mettals . ( 3. ) Elements , &c. Species , is a more special Title attributed to diverse particulars under it as a Man , to John , Peter , James , or any other individual . The [ Affections ] of Tropes , are Three . 1. Catachresis . 2. Hyperbole . 3. Allegory . Of which there are certain Species , As ; 1. Paraemia , or a Proverb , and 2. Aenigma . Of These with Gods help we shall Treat in Order . CHAP. I. Of a Metonymie of the Cause . A Metonymie is a Trope when a Cause is put for the Effect , or the Effect for the Cause , the Subject for the Adjunct , or the Adjunct for the Subject . There are four kinds of Metonymies , Answering to the four kinds of Causes , Viz. 1. Efficient . 2. Material . 3. Formal . 4. Final . A Metonymie of the Cause is used in Scripture , when , 1. The Person acting is put for the thing done : 2. When the Instrument by which a thing is done , is put for the thing effected . 3. When a Thing or Action is put for the effect produced by that Action , of which in Order . 1. The Person Acting for the thing Acted or Effected . 1. THE HOLY SPIRIT is put for its Effects and Operations , as 2 Cor. 3 : 6. Who hath made us able Ministers of the New Testament not of the Letter , but of the Spirit , for the Letter killeth but the Spirit giveth Life . Where by the term [ Letter ] we are to understand the Law written in Tables of Stone , which required perfect obedience , and which no man can perform because of Corruption , therefore that Law can pronounce nothing but a sentence of Death : But by [ Spirit ] is meant the saving Doctrine of the Gospel , which derives its original from the Spirit ( considered as a most merciful comforter ) who sets it home upon the Soul , fitting and preparing it thereby for Eternal Life ; sutable to John 6.63 . The Words that I speak are Spirit and Life ; that is , they are from the Spirit of God , and being received by Faith confer Salvation , through the grace of God , Rom. 8.2 . By the Law of the Spirit of Life ( as Illyricus says ) is meant the Doctrine of the Gospel , ( because it is a peculiar instrument or means of its operation ) which by a Divine efficacy , changes the heart , and writes his Law there , which now is not only inscribed in Tables or Parchments , but penetrates the inward parts , quickning the soul to spiritual Motions and Actions . See Gal. 3.2.5 . Isa. 11.4 . 2 Thes. 2.8 . Isa. 42.1 . and 61.1 , 2. John 3.34 . &c. 2. THE HOLY SPIRIT is put for Regeneration , Psal. 51.10 . Renew a right Spirit within me . Ezek. 36.26 . A new Spirit will I put within you , hence the Apostle says , be ye renewed in the Spirit , &c. Eph. 4.23 . Which is expounded , Rom. 12.2 . Be not conformed to this World , but be ye transformed by the Renewing of your mind , &c. Hence arises an opposition of Flesh and Spirit , John 3.6 . That which is born of the Flesh is Flesh , and that which is born of the Spirit , is Spirit , where * by [ Flesh ] is meant man defiled by sin , and by [ Spirit ] the grace of Renovation , or ( which is the same thing ) the Regenerate man. The Apostle 1 Thes. 5.19 . Exhorts not to quench the Spirit , that is , the Gifts of the Spirit , as Illumination , and Renovation , suitable to 2 Tim 1.6 . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suscitare instar ignis , Donum Dei , ) stir up , as Fire , or Coals , are stirred up , for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , the gift of God , which is in thee , for true Faith and Godliness , may be resembled to a little Flame kindled by the Spirit in the hearts of Believers , which the Devil and Carnal Corruptions endeavour to smother , but is to be cherished and stirred up as fire is by more fewel ; this feeding and quickning fewel is the Word of God ; In this sence the Soul is distinguished from the Spirit in man : For ( Spirit ) denotes a Divine Power and Energy in a Regenerate and Sanctifyed soul , by which it is carryed to and united to God , as Luke 1.46 , 47. My Soul doth magnifie the Lord , and my Spirit rejoyced in God my Saviour , expounded , 1 Thes. 5.23 . The very God of Peace sanctifie you wholy ; and I pray God your whole Spirit , and Soul , and Body , be preserved blameless unto the Coming of our Lord Jesus Christ : For other places where the Spirit is put for the New Man , and spiritual strength , see Psal. 51.17 . Esa. 26.9 . Ezek. 18.31 . Matth. 5.3 . and 26.41 . Acts 17.16 . and 19.21 . and 20.22 . Rom. 1.9 . 1 Cor. 5.3 , 4 , 5. and 6.20 . Gal. 3.3 . &c. More especially the SPIRIT is put for those peculiar or extraordinary Gifts of the Spirit , which for various uses , whether publick or private , spiritual or external , are bestowed on Man , as Numb . 11.17 . I will take off ( or separate part off , for so the Hebrew is ) the Spirit which is upon thee , and will put it upon them , ( viz. the 70 Elders , who , as verse 25 thereupon Prophesied and did not cease , ) upon which Vatablus says , The Lord so abstracted from the Spirit of Moses , that he took away nothing , as one Candle ( which Rab. Salomo calls a most Elegant similitude ) lights several , yet loses nothing of its Original light . To this may the request of Elisha be referred , 2 Kings 2.9 . I pray thee let a double portion of thy Spirit be upon me , where there is an evident Allusion to the right of Primogeniture or first-born , Deut. 21.17 . where the first-born was to have a double portion , &c. As if Elisha had said , I am your first Disciple , received into your School , therefore ask of God a greater measure of Spirit for me , then any one of your Disciples . Daniel had a more excellent Spirit ( Dan. 5.12 . with 6.3 . for so the hebrew Text runs ) and more knowledge and understanding , &c. then the Presidents and Princes , that is , more excellent and higher gifts of the Spirit , see Luke 1.17 , 80. and 2.40 . Acts 19.2 . John 7.39 . Acts 1.5 . To this may be referred , what is spoken of Revelations , Visions , or Extasies , whether real or pretended , as Ezek. 37.1 . The hand of the Lord carryed me out in the Spirit of the Lord ; that is , by a Vision , or Rapture of Spirit , So 2 Thes. 2.2 . That ye be not shaken in mind , or be troubled , neither by Spirit , nor by Word , nor by Letter , as from us , &c. That is , by Revelations which are pretended to come from the Spirit , so Rev. 1.10 . I was in the Spirit , that is in an Extasie or immediate Revelation of the Spirit , as 2 Cor. 12.2 . Rev. 4.2 . &c. and 17.3 . and 21.10 . is described . The SPIRIT is also put for Doctrines revealed from Heaven , whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by vain boasting so pretended , as 1 Cor. 14.32 . The Spirits of the Prophets are subject to the Prophets , that is , the Doctrine , or Scripture Interpretation proposed by some Prophets , are subject to the Judgement of the rest ; for it would savour of Haughtiness , Ambition , and Disdain for any individual to Vsurp an Infallibility , and reject the Judgment of the Brethren , as verse 29. Let the Prophets speak two or three , and let the other Judge . If any thing be Revealed to another that sitteth by , let the first hold his Peace . 1 John 4.1 . We are thus exhorted , — Believe not every Spirit , but try the Spirits , &c. The Marks of which are given ; verses the second and third , &c. Here it is evident that the Spirit is put for Doctrine , whether really revealed or pretended to be so . And by seducing Spirits , 1 Tim. 4.1 . is meant false Teachers , that pretend their Doctrine to be from Gods Spirit , but is indeed of the Devil . [ Parents or Ancestors ] are put for their Children , or Posterity , As Gen. 9.27 . Japhet and Shem ; Jacob and Israel for the Israelites , Exod. 5.2 . Numb . 23.21 . and 24.5 , 17. Deut. 33.28 . &c. Abraham , Isaac , Jacob , of whom according to the flesh Christ came , are put for Christ , Gen. 12.3 . In thee which the Chalde Translates [ for thee . ] And the Targ. Hierosol . [ In thy Righteousness or Holiness ] shall all the Families of the Earth be blessed . And Gen. 18.18 . All the Nations of the Earth shall be blessed in him , which is meant of his * Seed , as Gen. 22.18 . Which Seed is Christ , who took on him the Seed of Araham , Heb. 2.16 . Through whom the blessing of Abraham is come on the Gentiles , Gal. 3.14 . [ The Writer or Author , ] is put for his Writing , Book , or Work , Luk. 16.29 , 31 ▪ They have Moses and the Prophets , let them hear them , that is , they have what Moses and the Prophets by inspiration from God have written , and delivered to Posterity for the Canon and Rule of Faith. So Luke 24.27 . Acts 15.21 . and 21.21 . 2 Cor. 3.15 . But even unto this day when Moses is read , that is , the Mosaical Writings , &c. The [ SOVL , ] the noblest part of man , is put for [ Life ] which is its effect , Gen. 9.5 . What we translate [ blood of your Lives ] is in the Hebrew [ blood of your Souls ] and Gen. 37.2 . Reuben said let us not kill him , the hebrew says , let us not smite him in the Soul. So Lev. 17.11 . Life of the Flesh , in hebrew is , soul of the Flesh , See Ps. 56.13 , 14 , 15. Jer. 40.14 . ( 1. ) This Term is sometimes put for the whole Person of man , consisting of Soul and Body , Gen. 46.27 . Acts 27.37 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Souls in the Ship. ( 2. ) For the Body only , Ps. 105.18 . Iron entred into his Soul , we translate it , he was laid in Iron , that is , the Iron fetters made dints in his Flints . ( 3. ) 'T is put for Life ( as before ) Psal. 94.21 . and 7.1 , 2 , 5. ( 4. ) 'T is put for a Carkass , Lev. 19.28 . Ye shall not make any cutting in your flesh for the Dead , the hebrew is , for the Soul , and so it is taken , Lev. 21.1 . And Hag. 2.4 . ( 5. ) It is put for the Rational Soul , Ps. 19.7 . Deut. 11.18 , &c. 2. The SOVL is put for the Will , Affections and Desires , which are operations of the soul , as Gen. 23.8 . If it be your mind , in the Hebrew 'tis , ( with your Soul ) as Psal. 27.12 . and 41.3 . and 105.22 . The Septuagint translates it ( if ye have in your Soul ) the Chaldee , ( If it be the pleasure of your soul. ) So Exod. 23.9 . Ye know the heart of a stranger , Heb. the soul of a stranger , that is , his mind or affection . See Deut. 23.24 . 1 Kings 19.3 . 2 Kings 7.7 . Psal. 17.10 , and 27. 12. and 41.3 , Prov. 23.2 . Jer. 34.16 . John 20.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; how long dost thou hold our soul in suspense ? That is , as our Translation hath it , how long dost thou make us to Doubt ? It may be referred hither , when the SPIRIT , which is often put for mans soul , is used to express the Motions or Affections of the Soul , whether Good or Evil , as Gen 45.27 . The Spirit of Jacob their father revived , Numb . 14.24 . My Servant Caleb had another Spirit , Judg. 8.3 . Their anger was abated , ' ti●● in the Hebrew their Spirit was abated , 2 Chron. 21.16 . The Lord stirred up the Spirit of the Philistines , &c. 2 Chron. 36.22 . The Lord stirred up the Spirit of Cyrus , &c. see Psal. 76.13 . and 77.4 . Pro. 1.23 . and 18.14 . and 29.11 . Eccl. 7.9 . Isa. 29.10 . and 37.7 . Jer. 51.11 . Ezek. 13.3 . Dan. 5.20 . Hag. 1.14 . Hab. 1.11 . Rom. 11.8 . 1 Cor. 2.12 . &c. God hath given the Spirit of slumber , Eyes that they should not see , and Ears that they should not hear . Now you have received , not the Spirit of the world , but the Spirit which is of God , &c. 2. The Organical Cause or Instrument is put for the thing Effected by it . THE Mouth is put for Speech , or Testimony , as Deut. 17.6 . At the Mouth of two or three Witnesses , shall he that is worthy of Death be put to Death , but at the Mouth of one VVitness , he shall not be put to death . that is , by the Witness or Testimony of two or three , &c. so Deut. 19.15 . One witness shall not arise against a man for any Iniquity , or for any sin , in any sin that he sinneth : At the Mouth of two Witnesses , or at the Mouth of three Witnesses shall the matter be established — which is expounded Matth. 18.16 . and John 8.17 . 2. The MOUTH is put for a Command or Prescription , Gen. 45.21 . And Joseph gave them Waggons according to the Mouth of Pharaoh , &c. That is , ( as we translate it ) according to the Commandment of Pharaoh . Exod. 17.1 . And the Children of Israel Journied according to the Mouth , ( that is , the Commandment ) of the Lord. So Numb . 3.16 , 39. and 20.24 . and 17.14 . Deut. 1.26.43 . and 34.5 . So Moses the Servant of the Lord , died there in the Land of Moab , according to the Mouth of the Lord , that is , according to the Word of the Lord. Upon which Sanctius says in his Comment on Isa. 49. Therefore they do not rightly judge , who from the Hebrew reading say , that Moses dyed in the kiss of the Lord ; for that Tradition is not from the Hebrew Text , but from the Targum which is attributed to Jonath . Vziel , who renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the Mouth of the Lord , Ad Osculum verbi Domini , that is , according to the kiss of the Mouth of the Lord. But what 's spoken of the Mouth of the Lord , is better to be referred to the Trope Anthropopathia , of which we shall hear hereafter . [ The Tongue ] is put for Speech , Prov. 25.15 . A soft Tongue breaketh the bones , that is , a mild , civil , and courteous speech , so Jer. 18.18 . * Let us smite him for that Tongue ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that is , for his importunate , unseasonable and odious Speech . But more especially for the Idiom or particular Language of Nations . Act. 2.4 , 11. And they were all filled with the Holy Ghost , and began to speak with other Tongues , as the Spirit gave them utterance . — Cretians and Arabians do we hear them speak in our Tongues the great things ( or wonderful works ) of God. It is also put for the Gift of strange Languages . In my name shall they cast out Devils , they shall speak with new Tongues , Mark. 16.17 . and 1 Cor. 14.19 . Yet in the Church I had rather speak five words with my understanding , that by my voice I might teach others also , then Ten Thousand words in an unknown Tongue . That is , in a Language which the People understand not , &c. [ The Lip ] is put for Speech , Gen. 11.1 . And the whole Earth was of one Lip , and of one word , that is , of one Language , and of one Speech , or Idiom of speaking , the Chaldee sayes of one Tongue , and one Speech . That the Hebrew Language is meant here , ( which in Isa. 19.18 . is called the Lip of Canaan [ we translate it Language by the same Trope ) And which by the Targ. Hierosolym . and R. Saloom upon the place is called the Holy Tongue ) is shewed elsewhere . Neither was Hebrew the peculiar name of that Language in those times , because there was no need of a term of distinction , there being no other Speech in the World , till after the Confusion of Tongues , and scattering of the People at Babel . Pro. 17.7 . A Lip of excellency does not become a fool , much less a Lip of lying , A Prince , that is , a worthy and excellent Speech do's not become , or is not to be expected from a Fool , much less should a Noble or brave mind tell Lies . Esa. 33.19 . A People of a deeper Lip ( so the Hebrew ) then thou canst perceive , that is , such as speak so obscurely , that you cannot understand them ; as Pagninus renders it . See Pro. 12.19 . the Lip of Truth shall be established for ever , but a lying Tongue is but for a moment . Job . 12.20 . He removeth away the Lip of the faithful , &c. so 't is in the Hebrew . [ The Palate ] is put for Speech . Pro. 5.3 . For the Lips of a strange Woman drop as an honey Comb , and her Palate ( so the Hebrew ) is smoother then Oyl ; that is , her Words or Speech . [ The Throat ] is put also for loud Speaking , Isa. 58.1 . Cry with the Throat ( so the Hebrew ) spare not , &c. by which the Organ of Crying or Speaking is to be understood , for the Explication follows , viz. lift up thy voice like a Trumpet , and what the Scope or Argument of that loud Speech , or Shrill Cry , was to be , is added in these words , And shew my People their Transgression , and the house of Jacob their sins . [ The Hand ] is put for Actions done by it , where there is also a Synechdoche , For by the Actions of the Hands , some other things , as also Principles or beginnings of Actions are understood , as Counsel , Machination or contrivance ; thought , endeavours , care , &c. as 1 Sam. 22.17 . Slay the Priests of the Lord , for their Hand is also with David , that is , they help him with their Counsel . So 2 Sam. 3.12 . and 14.19 . 1 Kings 10.29 . Psal. 7.4 . Isa. 1.15 . [ The Hand ] is put for Writing , 1 Cor. 16.21 . The Salutation of me Paul , with mine own hand , that is , mine own Writing , and Col. 4.18 . The Salutation by the Hand , ( that is the Writing ) of me Paul. This is ordinary , ( viz. for a mans Writing to be called his hand ) among the Greeks as Pollux and Suidas sayes , and among the Latines , see Cicero lib. 7. Epist. ad Attic. as also in our common Language . [ The Hand ] is put for a Gift reached by the Hand . Psal. 68.32 . Ethiopia shall make her Hands run to God ( so the Hebrew ) that is , Ethiopia shall speedily transmit her Gifts , as Psal. 72.10 . Isa. 60.6 . to which Relates that of * Pliny — the Ancient Greeks called Doron the palm or fist , and therefore they called the Hand , Gifts , that word so signifying because they were given thereby . — See Psal. 22. 35 , 36. And more under the Head or Title Metaphors . [ A Sword ] is put for War or Slaughter , which are in a great Measure performed thereby . Exod. 5.3 . Let us go we pray thee three days Journey into the Desert , and sacrifice unto the Lord our God lest he fall upon us with Pestilence , or with the Sword. Levit. 26.6 . Neither shall the Sword go through your Land , so Isa. 1.20 . Jer. 14.12 , 13 , 15 , 16. and 43.11 . Psal. 144.10 . Rom. 8.35 . and several other places . It is said , Matth. 10.34 . I came not to send Peace , but a Sword — , that is , not such peace , as that men will rest contended and quiet in Paganism , or Irreligion , but contend earnestly for the true Religion in their Confessions and Preaching of the Gospel , even through Sufferings , Persecution , and Blood , &c. [ A line ] or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 measuring Rope , is put for a Countrey or tract of Land , because by it was measured , as Amos 7.17 . Micah . 2.5 . Zach. 2.1 . For it was a custom to Measure Land by an extended Chord , and distribute Inheritances , as in Palestine , which is done in modern times by a Rod or Perch , therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A cord , Rope or Line , is put for the bounds , space or quantity of the portion of Land given . Deut. 3.4 . All the line of Argob , * the Kingdom of Og in Bashan . The Chaldee sayes all the house or place of the Province , &c. see Joshua 17.14 . Psal. 105.10 , 11. Zeph. 2.5 . &c. Sometimes it is also a Metaphor , Deut 32.9 . For the Lords portion is his People , Jacob is the Cord of his Inheritance , that is , a People peculiar to himself , and segregated and divided from the World , see Psal. 16.6 . the lines are fallen unto me in pleasant places , yea , I have a Goodly heritage — . Our Saviour , who is here speaking by the Prophet , uses this Metaphor to express the Figure or Delineation of the Church , &c. Hence it is said , 2 Cor. 10.15 , 16. Not boasting of things without our Measure , that is , of other mens labours , but having hope when your Faith is increased , that we shall be enlarged by you according to our rule abundantly to preach the Gospel in the Regions beyond you , and not to boast in another mans line ( or Rule ) of things made ready to our hand , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regula , a Rule , signifies that space Measured by it , as if God had divided the World among the Apostles , that they should preach in their particular and respective precincts or allotted places . [ Money ] is put for Property or Estate purchased by Money , Exod. 21.21 . for he is his Money , that is he purchased or bought him with his Money , and is to him as good as Money . 3. A Thing or Action is put for the Effect produced by that Thing or Action . THis kind of Metonymie is to be found distinctly in Nouns and Verbs , of which we are to note , that some are referred hither , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by way of Analogy , in which as I may speak , there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , connotation , or consignification , that is , when the Thing or Action is not to be understood strictly for the effect , but together with its Effect and consequent . In Nouns ; Certain termes which signifie [ Affection ] are put for their Effects , as 1 John 3.1 . Behold what manner of Love the Father hath bestowed upon us , that we should be called the Sons of God. The Emphasis is great here , as if Jehovah had said that he hath graciously given us his own very Love , whilst he adopts us into the priviledge of Sonship . By bestowing this blessing he bestows himself , and makes himself one with us , for he is Love , 1 John. 4.8 . [ Mercy ] is put for the Benefit and Commiseration that proceeds from it , Gen. 20.13 . and 32.13 . I am less then the ( or I am not worthy of the ) least of thy mercies , 2 Chron. 35.16 . By the same Trope the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , * Alms what they give in Charity to the poor Matth , 6.1 . Luk. 11.41 . Act. 10.2 , 4. Motum internum significat , quo inclinentur homines ad miserendum pauperis . Chamier ; That is , It signifies an internal motion by which men are inclined to pitty the poor . [ Anger ] is put for punishment or vengeance which proceeds from Anger , Psal. 79.6 . Pour out thy wrath ( or Anger ) upon the Heathen , &c. Micah . 7.9 . I will bear the Anger or Indignation of the Lord , &c. Rom. 2.5 . But after thy hardness and impenitent heart treasurest up unto thy self Wrath against the day of Wrath , &c. see Rom. 3.5 . and 4.15 . and 13.4.5 . Eph. 5.6 . [ Anger ] is put for a Command given in Anger , 1 Sam. 28.18 . Because thou obey'dst not the voice of the Lord , nor executed'st his fierce Wrath ( or Anger ) upon Amalek , &c. [ Judgment ] is put for Punishment and Castigation or Correction , Exod. 6.6 . I will Redeem you ( Israelites ) with great Judgments , that is , great punishments upon Pharaoh , Pro. 19.29 . Judgments ( that is punishments ) are prepared for Scorners , &c. — when I send my sore Judgments upon Jerusalem , that is , punishments , &c. see Ezek. 14.21 . Rom. 2.3 . 1 Cor. 11.29 . 1 Pet. 4.17 . It is put for Condemnation , Jer. 26.11 . John 3.18 , 19. 2 Pet. 2.3 . In 1 Cor. 11.29 . It is said , he that eateth and drinketh unworthily , eateth and drinketh Damnation , but in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Judgment . [ Sin ] with the Synonymous terms is put for the punishment of Sin. Gen. 19. 15. The Angels hastned Lot , saying arise , take thy Wife and thy two Daughters which are here , lest thou be consumed in the Iniquity of the City , that is , in the punishment of the City . Psal. 7.16 . his sin ( or mischief ) shall return upon his own head , that is , the merited or condigne punishment . See Jer. 14.16 . Zach. 14.19 . With a Verb , that signifies to bear or carry , it intimates the Guilt and Conviction that preceds punishment , which must certainly follow , as Exod. 28.43 . Lev. 5.1 . and 20.20 . and 22.9 . Numb . 14.33 . Ezek. 23.35 , 49. and 18.20 . and other places . [ Work ] is put for its reward , Lev. 19.13 . the work of him that is hired ( so the Hebrew ) shall not abide with thee all night , until the morning . Jer. 22.13 . Rev. 14.13 . that they may rest from their Labours , and their works follow them . Sometimes it is put for the merit of the Work , Rom. 11.6 . And if by Grace , then it is no more of Works ? otherwise Grace is no more Grace . But if it be of Works , then it is no more Grace ; otherwise work is no more work , here Grace and Work ; that is to say , merit are opposed to each other . [ Divination ] or Augury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for the Price and Reward of it , Numb . 22.7 . And , The Divinations were in their hands , that is , ( as in our Translation ) the Rewards of Divination , which were to be given to Balaam . Labour is put for the profit or fruit it produces , Deut. 28.33 . All thy Labours shall a Nation which thou knowest not , eat up . Psal , 78 , 46. He gave their labour unto the Locust , Psal 105.44 . They inherited the labour of the People , Psal. 128.2 . for thou shalt eat the labour of thine hands , Pro. 5 , 10. Eccl. 2.19 . Isa. 45.14 . Jer. 3.24 . Ezek. 23.29 . [ Hunting ] is put for Venison , got by Hunting , Gen. 25. 28. And Isaac loved Esau because he did eat of his Hunting , that is , his Venison , see Gen. 27.3 . So much of Nouns , there are some Metonymies in Verbs as Verbs of Knowing , and such as betoken Affection or Operation , of which kind are Verbs that signifie to know , which besides the bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or knowing , denote the motions , affections and effects , that are joyned with knowledge , as Psal. 90. 11. Who knoweth the power of thine Anger ? that is , who considers , or regards the power of thine Anger ? so , as to awake from the sleep of sin , and seriously to repent ? Israel doth not know , &c. Isa. 1.3 . That is , considers not , nor takes notice of the Blessings the Lord gave it , Jer. 8.7 . Luk 19.41 . John 8 43. Why do ye not know my Speech , that is , approve it , and with a faithful Assent receive it ? The Answer of Christ ( giving the reason of this , ) follows , viz. even because ye cannot hear my words , that is , so understand them , as to Embrace and close with them , for through the Devils blinding of you , and your wilful choice , ye are of your Father the Devil , and the lust of your Father ye will do . [ To know ] is put for approbation , as Rom. 7.15 . For that which I do , I know not , that is , ( as our Translation hath it ) allow not , Rev. 2.24 . But unto you I say , and unto the rest in Thyatira , as many as have not this Doctrine , and which have not known the Depths of Satan ( that is , have not approved of his Snares and deep Temptations . ) To be [ Conscious ] signifies more then barely to know , which differ as much as Knowledge and Conscience , as Psal. 35.11 . False Witnesses did rise up , and they asked me things that I knew not , that is , of which I am no wayes conscious to my self , as Psal. 51.3 . because I know mine Iniquities , and my sin is ever before me . Where the Prophet includes the terror of Conscience , and serious Contrition , 2 Cor. 5.21 . It is said , He ( that is , God the Father ) hath made him , ( that is Christ ) to be sin for us , who knew no sin ; that is who was not guilty of any sin , for he was most perfectly holy , and without sin — So that he was made sin in this sence , viz. The Father imputed our sins to him according to Esa. 53.6 . And the Lord hath laid on him the iniquity of us all , or hath made the iniquities of us all to meet on him , &c. [ To Know , ] Is put for Estimation , or Judgment of any thing with respect to its value or worth , as 2 Cor. 5.16 . Henceforth know we no man after the Flesh , that is , we do not value or esteem any man for external things , as Riches , Poverty , Honour , Disgrace , legal Priviledges , &c. — After which follows , Yea though we have known Christ after the Flesh , yet now henceforth we know him , ( viz. that way ) no more ; he speaks of the Estimation of Christ carnally or in a fleshly way , viz. in that state of humility , wherein he was plac'd , during his sojourning here — For in that respect we shall know him no more , but in his state of Exaltation , Grace , and Glory , we shall know , that is , value , esteem , and prize him ; not for any legal Derivation , or Pedigree , with respect to his humane Nature , but , because he is the great Saviour and Intercessor exalted to Glory at the right hand of the Father , from whom we expect our great and glorious Deliverance , &c. To this belongs that phrase , Prov. 24.23 . It is not good to know the face in Judgment ; in which is a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viz. a respecting of Persons , or an Estimation or Judgment by external appearance without respect to equity ; as ver . 24. He that saith unto the wicked thou art Righteous , him shall the People Curse , &c. that is , from a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a partial respect of persons , whereas we are advised , Prov. 25.21 . If thine Enemy be Hungry , give him bread to Eat : And if he be thirsty , give him water to drink — For thou shalt heap Coals of fire upon his head , and the Lord shall Reward thee ; This is a right Gospel Spirit , because it is so far from a Revengeful retaliation , that it commands Good for Evil. That which is said by Moses in his publication of the Commands of God , Deut. 1.17 . viz. Ye shall not know faces in Judgment ( so the hebrew ) Deut. 16.19 . Thou shalt not wrest Judgment , thou shalt not know persons , and Job 34.19 . That accepteth not ( or knows not ) the persons of Princes , nor regardeth the rich more then the poor , is a speech of Jehovah , and agrees with Acts 10.34 . Of a truth I perceive that God is no respecter of persons , &c. 2. Verbs of Cognition , or knowledge also concern the Will and Affections of the Heart . And so to know is to Love , cherish , and take care for , &c. As Exod. 1.8 . And there arose a new King , which knew not Joseph , that is , he regarded him not , nor the good Acts which he had done in the Kingdom , the Chaldee says , One that did not confirm the decree of Joseph , So Gen. 39.6 . Jud. 2.10 . Prov. 12.10 . & 29.7 . 1 Thess. 5. 12. In other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know is of the same signification as Deut. 33.9 . Ruth 2.10 , 19. Psal. 142.4 , 5. By a special and singular manner of the Holy Spirits speaking . The phrase [ to know ] is attributed to God , which denotes his special Providence , Love and Paternal Care , as Exod. 2.25 . And God looked upon the Children of Israel , and God knew them , that is ( as we translate it ) he had respect unto them , 1 Chron. 17.18 . Psal. 1.5 , 6. and 37.17 , 18. Jer. 1.5 . and 24.5 . Amos 3.2 . ( see Deut. 4.20 . ) John 10.27 . 1 Cor. 8.3 . 2. Tim. 2.19 . &c. This term [ to know ] denotes also a trust and hearty confidence , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) or a certain perswasion , faith or assurance , given by the Holy Spirit to men endued with a saving faith , as Job 19.25 . I know that my Redeemer liveth , that is , I have an absolute faith and confidence that it is so , and acquiesce in it , &c. To know the Name of the Lord , is by true faith to adhere to him , Psal. 9.10 . For they that know thy Name will put their trust in thee . To know the Lord , is to believe and hope in him , Jer. 9.24 . and 31.24 . Hosea 2.20 . John 17.3 . &c. This is the knowledge by which many shall be justified , Esa. 53.11 . The knowledge of Salvation , Luk. 1.77 . * The knowledge of the Truth which is after Godliness , Tit. 1.1 . 3. The very work or act , When [ to know ] is put for [ to be able ] or the interior faculty of operation , which is the principle of Actions , Esa. 56.10 , 11. His Watchmen are greedy Dogs which can never have enough , ( the hebrew says , which knew not fulness ) Shepherds that cannot understand , or as the hebrew has it , that knew not to understand ; the meaning is , that for their Covetousness , they cannot be satisfied , and for their blindness , and want of skill , cannot apprehend Divine things Aright . It is said Matth. 7.11 . If ye then being Evil * know how to give Good things unto your Children , &c. That is , ye can ( or are able ) notwithstanding your natural Wickedness , do good to your own . This Trope is very frequent also in the Latin Tongue , &c. It is put for an Experimental sence of a Fact done , Mark 5.29 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. et scivit corpore , and she knew in her body , ( in our Translation 't is , she felt in her body ) that she was healed of that plague . Hence by the same Trope or manner of speaking , 't is said of Christ verse 30. And Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cognoscens in semetipso ) knowing in himself that vertue had gone out of him , that is feeling and experiencing it . 1 Cor. 4.19 . I will know , not the speech of them which are puffed up , but the Power , that is , I will experience how strong they are in the Faith , what zeal they have , and how powerfully the Holy Spirit has influenced them . More especially , by the term knowing , Conjugal Society is noted , as Gen. 4.1 . and 19.5 , 8. Numb . 31.17 . Matth. 1.25 . Luke 1.34 . This was common with the Greeks and Latins , as Plut. in Alex. Neque aliam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognoscebat mulierem , that is , he knew no other Woman . Horat. Ignara mariti , ignorant of a Husband . [ To Remember ] Is put for the Will and Desire , Heb. 11 , 15. If they had Remembred that Country from whence they came , they Might have had opportunity to have Returned , that is , if they had a mind or Desire to have Returned thither &c. which exposition is cleared in the following verse , viz. But now they desire a better Country , that is , an heavenly . See Isa. 44.21 . Joh. 2.7 . So Cant. 1.4 . We will Remember thy love more then VVine , that is , by true Faith and sincere Love , we will cleave to thee for the great Affection thou hast vouchsafed us , which we esteem above all that 's delightsome and precious ( for such things are synecdochically noted by Wine ) in this World ; For the upright love thee , that is , the Regenerate sons of God , who truly know , and love Christ , and in Life follow him , ) 2 Tim. 2..8 , 19. Luke 22.19 . 1 Cor. 11.24 , 25. In a word , to Remember Christ is in a due and faithful sence and apprehension to be united to him , and to live to him alone , whereas on the contrary , [ To forget God ] Imports Vnbelief , wickedness and Stubbornness of Heart , as Hosea 4.6 . My People are destroyed for lack of knowledge : Because thou hast rejected knowledge , I will also reject thee , that thou shalt be no Priest to me ; seeing thou hast forgotten the Law of thy God , I will also forget thy Children . See 2 Pet. 1.9 . Jam. 1.25 . Ezek. 22.12 , &c. Sometimes to Remember signifies a consequent speech , or an external real effect , as Esth. 2.1 . Ahasuerus Remembered Vashti , when by the second verse it is evident that he was discoursing of her with his Ministers . Ezek. 23.19 . Yet she multiplyed her VVhoredoms in calling to mind the days of her youth , &c. that is , both calls to mind , and in that very act exercising her former spiritual Whoredom . In what sence Remembrance and Oblivion are attributed to God , will be seen hereafter . [ Verbs of Affections ] as [ to love ] or [ to hate ] are put for the actions themselves , which either really or according to the custom or opinions of men are the Results of such Affections — The verbs odi and diligo , to hate and love , do sometimes denote contrary Affections . 1. To love signifies seeking and desiring as Luke 11.43 . ye love , ( that is ye seek or desire ) the uppermost seats , &c. John 3.39 . and 12.43 . 2 Tim. 4.8 . 'T is put for ( to be wont ) as Matth. 6.5 . Hypocrites love ( that is , they are wont ) to pray standing . See Psal. 11.5 . Prov. 21.17 . 2 Tim. 4.10 . Demas hath forsaken me , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) having loved this present World , which Erasmus well renders hath embraced this present world ; that is , Demas would not be a Companion of sufferers , but his desire , and seeking was to have good and happy days in this World. 2. [ To Love ] signifies to prefer , regard , or take care of one thing more then another . To which [ to hate ] is opposed , which signifies disregard , less care , and neglect of one thing more then another , as Gen. 29.31 . with verse 30. John 12.25 . He that loveth his ( * Life ) shall lose it ; and he that hateth his ( * Life ) in this world shall keep it unto Eternal Life . This is expressed , Matth. 16.25 . Thus , For whosoever will save his Life , ( in the Greek 't is , his Soul ) shall lose it , and whosoever will lose his Life ( or Soul ) for my sake , shall find it . By the phrase ( to Love his Soul , ) is meant a will and resolution to preserve Life , even by the denyal or abnegation of the Name of Christ. And ( to hate his Soul ) signifies , that in comparison of the Name , Profession , and Truth of Christ , the preservation of this Life is a thing not at all valued , but that we are ready rather then deny him to suffer even unto Death . It is said Luke 14.26 . If any man come unto me , and hate not his Father , and Mother , and Wife , and Children , and Brethren , and Sisters , yea and his own Soul ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) also , he cannot be my Disciple . This Text does not injoyn us to hate our Relations ( for we are Commanded to Love even our Enemies , Matth. 5.44 . Luke 6.27 . ) But the meaning is , that he that can or will prefer the comfort of Society of his Natural Relations before Christ and his Gospel is not worthy to be his Disciple . See Psal. 109.16 , 17. Prov. 8.36 . and 17.19 . and 13.24 . 3. It notes a declaration of an external Gesture , which is wont to be the result of Love , as Mark 10.21 . Then Jesus beholding him loved him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies not that Christ approved his answer , or had therefore any singular or peculiar respect for him , but , ( as it were ) sweetly smil'd upon him , looking upon his talk to be childish and ridiculous , even as we smile upon Children , when they prattle of such things as are in themselves simple . [ Verbs of Operation ] as [ to do ] are put for acquisition or gain , which is the effect of Action and Labour , as Gen. 12.5 . The Souls they had made in Charan , that is , acquired or gotten there . Gen. 30.30 . And now when shall I * make for my house also ? that is , when shall I provide or take care to get so much as will be sufficient for my Family . Hence 't is said , Matth. 25.16 . Then he that had received the five Talents went and traded with the same , * and made them other five Talents , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he gained them , as verses 17 , 20 , 22. it is expounded . [ To Judge , ] besides its proper signification , denotes also the Consequent actions , as Castigation and Punishment , Gen. 15.14 . 2 Chron. 20.12 . Psal. 9.19.20 . Acts 7.7 . Heb. 13.4 . Condemnation John 3.18 . Rom. 14.3 . Freeing , Delivering or Absolving , Psal. 35.24 . Rom. 6 , 7. &c. The Matter of which a thing is made , is put for the thing made . THE [ FIRR-TREE ] of which Lances were made is put for lances , Nah. 2.3 . The Firr-trees shall be terribly shaken . 'T is put for Musical Instruments , 2 Sam. 6.5 . And David and all the House of Israel played before the Lord on all Firr-wood , ( so the hebrew ) that is , as in our Translation , on all instruments made of firr-wood , as the following words shew , viz. on Harps , and on Psalteries , and on Timbrels , and on Cornets , and on Cymbals . [ Brass ] is put for Fetters or Shackles made of Brass , Lam. 3.7 . * He hath made my Brass heavy , that is my chain , or fetters , whereby my legs are shackled . See Judg. 16.21 . 2 Sam. 3.34 . Ezek. 24.11 . and 16.36 . You may see more Examples , Psal. 68.30 . 2 Sam. 7.2 . Jermiah . 4.20 . Habak . 3.7 . [ Gold and Silver ] are put for things made of them , 1 Chron. 29.2 . Psal. 115.4 . Their Idols are Silver and Gold , that is , made of Silver and Gold. 2. For Money or Currant Coyn , Gen. 23.9 , 16. Gen. 24.22 . 2 Kings 5.5 . 1 Chro. 21.22 , 24. Gen. 20.16 . Deut. 22.19 , 29. Caedar is put for Caedar-work , or Tables made of that Wood , Zeph. 2.14 . Iron is put for an Axe , 2 Kings 6.5 . For Fetters , Psal. 105.18 . Corn is put for Bread , Lam. 2.12 . with Chapt. 4. verse 4. Wood and Stone are put for Vessels made of them , Exod. 7.19 . Stone is put for an Idol made of Stone , Jer. 2.27 . & 3.9 . And for a pound weight , Deut. 25.13 . 2 Sam. 14.26 . Prov. 11.1 . See more examples , Esa. 34.11 . Zach. 4.10 . and 5.8 . Gen. 28.18 , 22. with verse 11. Wood is put for a House made of Wood , Jer : 21.14 . I will kindle a Fire in the Forrest thereof , that is , in the House of Jehovah , In the House of the King , and in the Houses of the Nobles , which were built of precious materials brought from the Forrest of Lebanon , Jer. 22.7 . 2 Kings 25.9 . 2 Chron. 36.19 . Jer. 52.13 . &c. CHAP. II. Of a Metonymie of the Effect . A Metonymie of the Effect is , when the Effect is put for the Efficient Cause , which is done three ways , as , 1. When the Action or the Effect is put for the Author or Person effecting . 2. When a thing Effected by an instrument , is put for the Instrument or Organical Cause . 3. When the Effect is put for the thing or action Effecting . 1. The Action or Effect is put for the Author or person Effecting . AS Gen. 15.1 . I am ( says Jehovah to Abraham ) thy exceeding great Reward , that is , I am a most liberal giver of Reward , Deut. 30.20 . He is thy Life and length of Days , that is , he is the Cause of it , Gen. 49.18 . I have waited for thy Salvation , that is , the promised Messiah , the Author of Salvation , as Luke 2.30 . Where Simeon says , Mine eyes have seen thy Salvation , that is Christ. * All flesh shall see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Salvation of God , that is , a Saviour , See Esa. 49.6 . &c. Psal. 3.3 , 4. and 106.20 . and 27.1 . Thou art my Light , Salvation , Strength , &c. that is , the Author and Cause of them ; so Psal. 18.2 . and 22.20 . and 33.20 . and 46.2 . Jer. 16.19 . and 23.6 . John 11.25 . and 14.6 . 1 Cor. 1.30 . Eph. 2.14 . 1 John 5.20 . And Heb. 5.9 . Rom. 15.5 , 13. 2 Cor. 1.3 . Luke 1.50 . Luke 11.14 . And he ( viz. Jesus ) was casting out a Devil , and it was Dumb ; that is , he made the man ( in whom he was , ) dumb , or suffered him not to speak , and so was the cause of dumbness . See Matth. 9.32 , 33. and Mark 9.17 , 25. Luke 13.11 . It is said , Gen. 26.35 . That Esaus wives were a grief of mind ( or as the hebrew says , bitterness of Spirit ) unto Isaac and Rebecca , that is the Cause of sadness and trouble of Spirit . See Gen. 25.23 . Nehem. 12.31 . Rom. 13.3 . Rulers are not a terror ( that is a cause of terror ) to good men . 2 Cor. 1.14 . we are your rejoycing , as ye are ours — ( the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies glorying or boasting ) that is , the cause of your rejoycing or glorying , inasmuch as we instructed you in the Gospel which is the way of Salvation , and you likewise are our glory , inasmuch as we have won you to Christ , 1 Thess. 2.19 , 20. Rom. 5.2 . 2. When a thing Effected by an Instrument , is put for the Instrument or Organical Cause . GLory is put for the Tongue , Psal. 16.9 . My Heart is glad and my glory rejoyceth , that is , my Tongue , because it is the Organ by which God is ( and ought to be ) gloryfied , sutable to Acts 2.26 . Therefore did my heart Rejoyce and my Tongue was glad . See Psal. 30.12 , 13. and 5.7 , 9. [ Power ] is put for the Organ exerting power , as Rom. 1.16 . The Gospel is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the power of God unto Salvation to every one that Beleiveth , that is , the Gospel is the means or organ by which God exerts or puts forth the power of his Salvation to Beleivers , Eph. 1.19 . [ Victory ] is put for the Instrument of overcoming , as 1 John 5.4 . This is the victory that overcometh the world , even your Faith — that is , the Instrument of victory , Eph. 6.16 . Life is put for the means of its preservation , Deut. 24.26 . No man shall take the nether or the upper Milstone to pledge , for he taketh a mans Life ( or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soul ) to pledge , that is the Instruments that are necessary for the preservation of Life Prov. 7.27 . Life is put for food or maintenance , Luke 15.12 . He divided unto them , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Life , ) that is his Estate , or as we translate it , ( his living ) Hesiod lib. 2. calls money the soul of a man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. When the Effect is put for the Thing or Action Effecting . THis Species of a Metonymie is distinctly found in Nouns and Verbs , as when the Effect is put for the cause materially , as 2 Kings 4.10 . There is death in the pot — that is , deadly poyson , which will cause Death . So Death is put for great perils and dangers , troubles or Calamities which cause Death . Exod. 10.17 . Rom. 7.24 . 2 Cor. 1.10 . and 11.23 . And for the Plague , Rev. 6.8 . See Prov. 11.23 . Jer. 3.24 . Shame is put for an Idol , Jer. 11.13 . Hos. 9.10 . The reason of the Name you may see Jer. 48.13 . And Moab shall be ashamed of Kemosh , as the house of Israel was ashamed of Bethel their confidence . See Ezek. 44.18 . Hosea 12.1 . Ephraim dayly increaseth lies and desolation , that is , he commits such evils , that nothing can be expected but Desolation and Calamity . See more Examples , Lam. 2.14 . 1 Cor. 12.6 , 8. 1 Cor. 14.3 . He that Prophecyeth , speaketh unto men * Edification , and Exhortation , and Comfort , that is an Edifying , Exhorting , and Comforting speech . Sometimes the Effect is put formally for the Cause . as Deut. 30.15 . I have set before thee this day , Life and Good , Death and Evil , that is , I have clearly shewed , and lay'd before thee what is the cause and original of each , or for what cause and reason , either of these was to come upon thee , viz. To Love and obey God brings Life and Good ; but Rebellion , Sin , and Disobedience brings Death and Evil , as the following verses make evident . This is called , Jer. 21.8 . The way of Life and Death . See more Deut. 32.47 . Prov. 19.3 . and 20.1 . Esa. 28.12 . This is rest , that is , the Cause of rest , or the way and manner of arriving to it . Hosea 4.18 . Their drink is sowre ( or gone ) that is , their cause of recess from God , or that which made them backslide , as verse 11. Whoredom and Wine , and New Wine take away the Heart . Which words , ( viz. take away the Heart ) are Emphatical , for they denote that they were ( as it were ) wallowing in these Evils , when they gave themselves to Whoredom and Drunkenness . They saw and knew what was better , and approved them , but they followed the worse , and so the Devil keeps them that are drowned in these Wickednesses ( as it were ) Captives , 2 Tim. 2.26 . for the hebrew word here , is used when they speak of such as such as are taken and detained by force , Gen. 14.11 , 12. Josh. 11.19 , 23 , &c. Micah 1.5 . What is the Transgression of Jacob ? Is not Samaria ? And what are the High Places of Judah ? Are they not Jerusalem ? That is , as Kimchi ( in lib. Radicum ) expounds it , what was the Cause of the defection of Jacob ? Was it not the Cities of Samaria , &c. See Hab. 2.5 . John 3.19 . And this is the Judgment or Condemnation , that is , the cause of it , John 12.50 . And I know that his Commandement is Life Everlasting ; that is , the Cause or Organ by which Everlasting Life is obtained , for he speaks of saving knowledge by the Gospel , Rom. 7.7 . Is the Law sin , that is , the Cause of sin in or by it self ? So Rom. 8.6 . For to be carnally minded is Death : But to be Spiritually minded is Life and Peace , that is , the cause of Death , and the Cause of Life and Peace , as verse 10. See Phil. 1.13 . Heb. 6.1 . and 19. 14. and Rom. 6.23 . [ In Verbs , ] To JOY and REJOYCE , are put for to be freed , or delivered from Evil , and to be or do well , which is the Cause of Joy , Psal. 70.4 . Let all those that seek thee Rejoyce , and be glad in thee — that is , let them be freed from all evil , that they may have cause of Joy. The Cause and Effect are joyned , Psal. 5.11 , 12 , 13. To be Ashamed and Confounded signifies a falling into calamities , and be exposed to violence which is the Cause of Confusion , Psal. 25.1 , 2. and 3.19 , 20. and 31.1 , 2. and 119.115 , 116 , &c. [ To please ] signifies good behaviour and honest respect , which is the cause of complacency , as Rom. 15.2 . Let every one of us please his Neighbour for good to edification . See Erasmus upon the place , 1 Cor. 10.33 . [ Hast or Flight ] is put for Shame and Confusion , Esa. 28.16 . He that beleiveth shall not make hast , that is , he shall not be confounded , as Rom. 9.33 . and 10.11 . 1 Pet. 2.6 . The Effect and Consequence of Confusion is flight , or a hasty getting away from the sight of men — This also signifies calamities and punishments as limited before . See Psal. 74.15 . Esa. 28.28 . Eccl. 11.1 . Job 28.5 . Psal. 104. 13 , 14. Esa. 47.2 . and 33.12 . Josh. 11.8 . and 13.6 . CHAP. III. Of a Metonymie of the Subject . THIS kind of Metonymie shall be handled under five Heads . 1. More generally when the Recipient , or receiving Subject is put for the Adjunct . 2. More especially , when the thing Containing is put for the thing Contained , or Place for the thing Placed . 3. When the Possessor is put for the thing Possessed . 4. When the Occupant Object or Subject is put for that which it is concern'd about . 5. When the thing Signed is put for the Sign . 1. The Recipient or Receiving Subject is put for the Adjunct . THE HEART is put for Wisdom , ( where the Scripture tells us the seat of Wisdom is ) as Prov. 2.10 . and 11.29 . and 15.14 . and 16.21 . Prov. 6.32 . Who so committeth Adultery with a Woman , lacketh a Heart , ( so the hebrew is ) that is - lacketh Wisdom and Understanding . See Prou. 7.7 . and 9.4 , 16. and 10.13 , 21. In which places by the phrase ( wanting a Heart ) is to be understood of an unwise person or a fool , by which words the Scripture expresses unbeleiving and Wicked men , as Prov. 8.5 . O yee simple understand subtilty , and ye fools understand an Heart ( so the hebrew ) that is , wisdom . Prov. 15.32 . He that heareth reproof possesseth ( or acquireth ) an Heart , that is , ( as the Chaldee renders it ) Wisdom . See Prov. 28.26 . He that trusteth in his own heart is a fool , that is , he that depends on or confides in his own understanding and prudence , or he that is wise in his own Eyes , as Esa. 5.21 . So Hos. 7.11 . and 4.11 . The [ Heart and Reins ] are put for inward thoughts and affections , Psal. 73.20 , 21. and 51.7 , 8. Prov. 23.16 . God searches the Heart and Reins , Psal. 7.9 , 10. and 26.1 , 2. Jer. 11.20 . and 17.10 . and 20.12 , This is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Act. 1.24 . The knower of Hearts , Matth. 20.21 . 'T is put for the desires of the soul expressed in Prayer , as Psal. 62.8 . Pour out your heart before him , that is , the desires of your heart , Lam. 2.19 . The New or inward man is put for the condition or state of the Converted or regenerate soul. And Old or outward man is opposed to it . See Rom. 6.6 . Eph. 4. 22.2 Cor. 7.1 . Heb. 23.1 . 2 Cor. 5.17 . Rom. 12.2 . and 8.2 , 5. 2 Cor. 4.16 . 2. The Thing Containing is put for the Thing Contained , and Place for thing Placed . MOunt Carmel is put for the Trees there Jer. 46.18 . As Carmel by Sea , that is , as the Trees of Mount Carmel are drawn by Sea , so shall he lead them Captives : So says Rab. Kimhi , blessed be thy basket , Deut. 28.5 . That is the meat or provision in it . A Desart is put for the wild Beasts there , Psal. 29.8 . with Deut. 8.15 . A House is put for the Family , Children , and Domesticks , Gen. 7.1 . Come thou and all thy House into the Ark. 2 Sam. 7.11 . The Lord telleth thee that he will make them an House , that is , give thee an off-spring or posterity to possesse the Royal Dignity , 1 Chron. 10.6 . Psal. 49.12 . Luke 19.9 . &c. It is also put for a People or Tribe sprung from any Family , as Exod. 2.1 . Ezek. 3.1 . and 27. 14. &c. [ Islands ] are put for their Inhabitants , and so for the Gentiles which possest all the Islands in the Mediterranean Sea , Esa. 41.1 , 5. Keep silence before me O Islands — The Isles saw it and feared , &c. See Esa. 42.4 . The Isles shall wait for his Law , Esa. 51.5 . The Isles shall wait upon me . The [ Sea ] is put for Maritine Inhabitants , or Sea-men that dwelt near the shore . Ezek. 26.17 . How art thou destroyed that wast inhabited of the Seas ( so the hebrew ) So Esa. 60.5 . The abundance of the Sea shall be converted unto thee , that is , the Gentiles which dwell near the Sea , as the following words shew . See Hag. 2.7 , 8. Deut. 33.19 . They shall suck the abundance of the Seas , that is Goods and Merchandize brought by Sea. A [ Table ] is put for Meat . Psal. 23.4 , 5. Psal. 78.19 . A Mountain for Mountainous places , Josh. 13.6 . Judges 7.24 . &c. Mountains and Hills are put for Idols , which were Worshipt there , Jer. 3.23 . Mountains and Vallies for their Inhabitants , Micah . 1.4 . The Mountains shall be Molten under him , and the Vallies shall be Cleft — that is , the Hearts of those that inhabit them shall wax soft . See Psal. 68.2 , 3. and Psal. 97.4 , 5. They put to flight the Vallies toward the East , and toward the West , that is , such as dwelt in the Vallies , 1 Chron. 12.15 . The [ World ] is put for Mankind , John 3.16 . and 12.19 . 2 Cor. 5.19 . 1 John 2.2 . and 5.19 . 'T is put for the wicked who are the greatest part of mankind , John 1.10 . and 7.7 . and 14.17 . and 15.19 . and 16.20 , 23 and 17.9 , 14. 1 Cor. 11.32 . 1 John 3.1 . and 4.5 . and 5.4 , 5. Hence the Devil is called the Prince of this world , John 12.31 . and 14.30 . and 16.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes of the world , Eph. 6.12 . The God of this world , 2. Cor. 4.4 . Which is expounded , Eph. 2.2 . In time past ye walked according to this world , according to the Prince of the Power of the Air , the Spirit that Now worketh in the Children of Disobedience . The [ World ] is put sometimes for those are converted and beleive , as Illyricus says alledging John 6.33 . The Bread of God is he which cometh down from Heaven , and giveth Life unto the world , that is , to beleivers , and John 14.31 . But that the world may know that I love the Father , &c. Yet Glassius thinks that the whole race of mankind is rather to be understood in both places , as verse 51. the Bread which I will give is my Flesh , which I will give for the life of the World , for this giving of Life , is not an actual conferring of it by Faith , but rather an acquisition or purchase of life for them , in which sence Christ is called the light that enlightens every man that cometh into the world . In the other text , John 14.31 . Christ signifies by those words , that he was therefore to die , that he might deliver mankind from the power of Satan . ( 2. ) That this Redemption of mankind should , by the Word of the Gospel be revealed to the whole World. For he says not , let me die that I may shew that I love the Father , but that the World may know that I love the Father . Which knowledge was had , when the Gospel was promulgated through the whole World by the Apostles . Camerarius in his Notes on John 17.21 . That the World may beleive that thou hast sent me , says , that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world we are to understand , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such as shall be saved — But Glassius says , that it signifies all men universally , as John 3.17 . For God sent his Son that the world through him might be saved — For though all men are not actually saved , in regard of their proper contumacy and impenitency , yet a spiritual Unity for believers is prayed for , and that the World might believe , that is , that all men should be converted to the true knowledge of the Messiah , although very many remain in Unbelief and Wickedness , who shall have no share in this Redemption . [ Ships ] are put for the Men in them , Esa. 23.1 . Howl ye Ships of Tarshish , that is , ye Mariners and Merchants , &c. So verses 10.14 . [ A Nest ] is put for the Young ones , Deut. 32.11 . As an Eagle stirreth up her Nest , that is , the Young Eagles , as is clearly shew'd in the following words . [ Ophir ] ( A Country in India abounding with Gold ) is put for Gold brought from thence , Job 22.24 . Then shalt thou lay up Gold as Dust , and Ophir as the Stones of the Brooks , that is , Gold brought from Ophir ; Abundance of Gold is denoted by the whole phrase , and Metaphorically , great felicity . A [ Cup ] is put for the Wine or Liquor in it , Jer. 49.12 . Ezek. 23.32 . 1 Cor. 10.21 . Yee cannot drink the Cup of the Lord and the Cup of Devils . Luke 22.17 . It is said in the last Paschal Supper , And he took the Cup and gave thanks , and said take this , and divide it amongst your selves , that is , the Wine not the Cup ; for verse 18 he says , I will not drink of the fruit of the Vine , untill the Kingdom of God shall Come , So Luke 22.20 . We have the same Metonymie , about the Eucharistical Cup of the Lords Supper , and 1 Cor. 11.25 , 26 , 27. Of this Cup Christ says , that 't is the New Testament in his Blood , but the containing vessel cannot be understood , but the thing contained , viz. The Wine , which is Sacramentally the Blood of Christ , Matth. 26.28 . Mark 14.24 . See more 1 Cor. 10.16 , 21. 1 Cor. 11.26 , 27. Matth. 26 , 27. Mark 14.23 . 1 Cor. 11.28 . [ The Names of Countries ] is frequently put for their Inhabitants , as Egypt for Egyptians , Gen. 17.15 . Ps. 105.38 . Ethiopia , for Ethiopians , Ps. 68.31 , 32 Sheba for Sabeans , Job 1.15 . and 6.19 . See Esa. 43.3 , 4. Judea and the adjacent Countries about Jordan , are put for their Inhabitants , Matt. 3.5 . Macedonia and Achaia for Christians living there , Rom. 11.26 . The Land of Egypt is put for spoils brought from thence , Jer. 43.12 . [ The Grave ] is put for the Dead that are buried in it , as Esa. 38.18 . The Grave cannot praise thee , Death cannot celebrate thee , that is , they that are Dead and Buried , the reason follows , They that go down into the Pit cannot hope for thy Truth , ver . 19. The Living , the Living , he shall praise thee . See Psal. 6.6 . Psal. 115.117 . [ The Earth ] is put for the Inhabitants of the Earth , Gen. 6.11 . The Earth was also corrupt before God , and the Earth was filled with violence , which is expounded in the next verse , for all flesh had corrupted his way upon the Earth . So Gen. 11.1 . and 18.25 . and 19.31 . and 14.30 . 1 Sam. 14.29 . 2 Sam. 15.23 . Prov. 28.2 . Esa. 24.20 . Matth. 5.13 . [ The Ends of the Earth ] are put for the Inhabitants of the extreamest parts thereof , Psal. 22.27 , 28. Psal. 67.8 . A [ Theatre ] ( the place where Plays and Shews are seen ) is put for the sight it self , 1 Cor. 4.9 . Where the Apostle Paul Metaphorically says of himself , For we are made a Theatre ( so the Greek ) unto the World , and to Angels , and to Men — As if he had said , we are derided , hated and abused by the World , and that not in a corner , but as if the whole Earth were gathered together in one Theatre to satiate and please themselves with beholding our miseries . A [ City ] is put for Citizens , Jer. 4.29 . The whole City shall flee — Shall go into Thickets , and clime upon the Rocks . So Esa. 14.31 . Jer. 26.2 . &c. Jerusalem , Chorazin , Bethsaida , Capernaum are put for their Inhabitants , Matth. 3.5 . Mark 1.5 . Matth. 23.37 . and 11.21 , 23. Act. 18.25 . Jud. 5.7.11 . &c. To this by Analogy may be referred these that follow . [ Heaven ] is put for God , who is said to dwell in the Heavens , and there manifests his Glory and Majesty to Angels and glorified Spirits , Psal. 73.9 . They set their Mouth against the Heavens and their Tongue walketh through the Earth , that is , they licentiously vent their blasphemies against God , and contumelious words against Mankind . See more Examples in Dan. 4.23 . with verse 22. and 29. 1 King 8.32 . Matth. 21.25 . The Baptism of John whence is it ? from Heaven or of Men ? that is , from God , or men , So Luke 20.4 . Luke 15.18 . Father I have sinned against Heaven , that is , against God. [ The Heart ] is put for the Soul , which is radically in the Heart as its proper seat , Psal. 24.3 , 4. and 84.3 . 1 Pet. 3.4 . Heb. 13.9 . &c. The [ Belly ] is put for the Heart , which ( viz. heart ) is likewise put for the Soul and its acts and cogitations , Job 15.35 . Prov. 18.8 . and 20.27 . and 26.22 . and 22.18 . Hab. 3.16 . John 7.38 . 3. The Possessor is put for the thing possessed . GEN. 15.3 . Behold the Son of mine house * inherits me , that is , my Goods and Estate , Deut. 9 , 1. To possesse Nations greater and mightier then thy self , that is , the Countries of the Gentiles , for the People themselves were not to be possessed but cut off by the Command of God , as verse 2 , 3. See 2 Sam. 8.2 . Psal. 79.7 . For they have devoured Jacob , that is , his Riches and Goods . The [ Prince ] is put for his Jurisdiction , Matth. 2.7 . And thou Bethlehem in the Land of Juda , art not the least among the Princes of Juda , that is the Principalities or Prefectures of Juda , who were distinguished by thousands , as 1 Sam. 10.19 . The [ Name ] of God is put for Oblations offered to him , as Josh. 13.33 . The Lord God of Israel was their Inheritance , ( viz. the Levites , ) which is expounded , verse 14. Only unto the Tribe of Levi he gave no Inheritance , the Sacrifices of the Lord God of Israel made by fire are their Inheritance , &c. and Josh. 18.7 . The Priesthood of the Lord is their ( the Levites ) Inheritance — Deut. 10.9 . The Lord is his Inheritance . &c. See Ezek. 44.28 . [ Christ ] is put for the Church ( or believers who are his peculiar People , Tit. 2.14 . 1 Pet. 2.9 . ) Matth. 25.35 . For I was an hungred and ye gave me meat , &c. says Christ and verse 40. It is thus expounded , In as much as ye have done it unto one of the least of th●●se my Brethren , ye have done it unto me . Acts 9.4 , 5. Saul , Saul , why pers●●cutest thou me ? I am Jesus whom thou persecutest , whereas verse 1 , 2. It is said that Saul persecuted the Disciples of Christ. So 1 Cor. 12.12 . So also is Christ , that is , his Church , hath many Members , and many Believers do constitute one Body of Christ , or one Church , for it follows , v. 13. For by one Spirit are we all baptized into one Body , Christ therefore is put for his Mystical Body , or which is the same thing , that which properly belongs to a body is attributed to Christ , because of his Mystical Union with Believers . For the same Reason the Afflictions of Christ are called the Afflictions of the Saints , Col. 1.24 . Upon which place Lyranus says thus , The Passions or sufferings of Christ are twofold , one he endured in his own proper Body , as Hunger , Thirst , yea even Death , and in this sence there was nothing to be filled up — The other he suffers in his Members who are Believers , when they are persecuted , afflicted , and oppressed for his sake . And this is the meaning of the Apostle here when he says , who Now rejoyce in my sufferings for you , and fill up that which is behind of the Afflictions of Christ in my Flesh for his Bodies sake which is the Church . 4. The Object is put for That which it is Conversant about . CHrist Jesus is put for his Doctrine , 2 Cor. 11.4 . For if he that cometh Preacheth another Jesus whom we have not preached , that is , another better Doctrine of Christ , which he calls another Gospel , &c. Eph. 4.20 . But ye have not so learned Christ ; If so be that ye have heard him , and have been taught by him , as the Truth is in Jesus &c. This is to be understood of the Doctrine of Christ. [ God ] is put for Worship appointed for his Honour , as Exod. 32.1 . And they ( that is the Israelites ) said unto him ( viz. Aaron ) up , make us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods , that is , as Brentius , Gerhard , and others expound it , Institue nobis publica sacra , &c. Institute some publique form of Worship for us , or some visible sign of Gods presence ( as afterwards was the Tabernacle , the Ark and Mercy Seat , Exod. 40.34 , 35. Numb . 7.84 . ) possibly some such thing as they had seen in Egypt ; for now they were turned in their Hearts to Egypt , Acts 7.39 , 40. [ Glory and Strength ] are put for the Praise and Celebration of Glory and Strength , as Psal. 69.1 . Give unto the Lord Glory and Strentgh , that is , give him the Praise of his Glory and Strength . See Psal. 8.2 . Out of the Mouths of Babes and Sucklings , hast thou ordained Strength , that is , the Praise and Celebration of his Strength and Omnipotency , as it is expounded , Matth. 21.16 . So Psalm 96. 6 , 7. verses . [ Sin ] is put for Sacrifice or Sin-offering , Exod. 29.14 . The Flesh of the Bullock , &c. Thou shalt not burn without the Camp , it is a sin : ( so the Hebrew ) that is , ( as our Translation renders it ) a Sin-offering , Hosea 4.8 . They Eat up the sin of my People , that is , the Sacrifice , or sin-offering , for sin has a threefo●●d acceptation . ( 1. ) It signifies the Transgression of Gods Law , 1 John 3.4 . ( 2. ) Punishment for sin , he shall bear his sin , Lev. 20.20 . and 29. and 24.15 . Numb . 9.13 . and 18. 22. Ezek 23 , 49. ( 3. ) Sacrifice offered for sin , Lev. 10.17 . Why do you not eat the sin of the holy place , ( for so the words are to be read , that is , the sin-offering . In this sence that text is to be understood , 2 Cor. 5.21 . Christ was made sin for us , that is a sin-offering , according to Isa. 53.10 . If thou shalt make his Soul Sin * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Translation renders it , when thou shalt make his soul an offering for sin ; explained , Eph. 5.2 . Christ hath given himself for us an offering and a sacrifice to God for a sweet smelling savour : For he is the true propitiatory sacrifice for our sins whom the old Typical oblations adumbrated or shadowed forth . That phrase of the Apostle Paul's , 2 Cor. 5.21 . For he hath made him to be sin for us , who knew no sin , is borrowed from Esaias , upon which D. Franzius thus expresses himself . How Christ was made sin may be plainly and perfectly declared from the Beasts allotted for Sacrifices , when by imputation of the sins of the People to them they became unclean , yea sin , and so were slain and sacrificed , &c. By which words the reason of this Tropical speech , whereby Sin is taken for Sacrifice is noted ; Illyricus says , These Sacrifices were so called , because the sins of the People , ( with respect to punishment ) were after a certain manner by Imputation transferred upon them , not that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to expiate Cl. Script . part . 1 Col. 858. [ Promise ] is put for Faith , which embraces or receives the gracious promise of God , Rom. 9.8 . Children of the promise , that is , of Faith , which receives the gracious and free promise of Christ. They are called Sons by a Metaphor , with respect to Abraham who is by the Holy Spirit called the Father of Believers , Rom. 4.16 . As if he had said , they that tread in the steps of Abraham , and are a like unto him in Faith. See Rom. 4.12 . Gal. 3.7 , 29. and 4.28 . &c. [ Blood ] is put for bloody-men , or those that are malicious and ready to spill blood or perpetrate any villany , Esa. 33.5 . That stoppeth his Ears from hearing of blood , that is , hearkens not to them who conspire or confederate to commit Murther , slaughter or other wickedness ●●for that is synecdochically noted by the word Blood. ) See Prov. 1.10 , 11 , 12 , &c. [ The Subject or Argument ] of Writing is put for the writing it self , 1 King 8.21 . The Ark wherein is the Covenant of the Lord , that is , the tables wherein the Covenant was written . Exod. 34.28 . So Rom. 9.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Testaments or Covenants , that is , the two tables of the Covenants , as they are expresly called , Heb. 9.4 . So the Old Testament is taken for the Books wherein it was written and contained , 2 Cor. 3.14 . which is common in our vulgar speech to take the Old and New Testament for the Books wherein they are written . 5. The thing Signified is put for the Sign . THE thing signified is sometimes put for the sign materially , that is , for the thing it self , which is the Sign 1 Chron. 16.11 . Seek the Lord and his strength , that is , the Ark of the Covenant , which was a sign and symbol of his presence and strength . So Psal. 78.61 . Psal. 105.4 . Whence it is expresly called the Ark of the strength of God , Psal. 132.8 . Ezek. 7.27 . The Prince shall be Cloathed with desolation , that is , with a garment denoting mourning and desolation ; 1 Cor. 11.10 . A Woman ought to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power on her Head , that is , a garment signifying that she was under the power of her Husband . Sometimes the thing signified is formally put for the Sign , that is , for the term or appellation of the sign , as Exod. 8.23 . And I will put Redemption between my people and thy people , that is , the sign or token of Redemption . Deut. 16.3 . Seven days shalt thou eat unleavened Bread therewith even the bread of Affliction , that is , a sign , monument or Memorial of the Affliction , which you endured in Egypt . By this Trope Bread is called the Body of Christ , and Wine is called his Blood , Matth. 26.26 , 28. Mark 14.22 , 24. 1 Cor. 11.24 , 25. that is , a Sacramental sign and symbol of his Body and Blood , instituted in remembrance of him . CHAP. IV. Of a Metonymie of the Adjunct . A Metonymie of the Adjunct is seven fold . 1. When the Accident is put for its Subject in kind . 2. When the Thing contained is put for the Thing containing , or a thing in a Place , is put for the place . 3. When Time is put for things done or existing in time . 4. When the Opinion of men is put for the Thing it self . 5. When the Occupatum , or Subject concern'd is put for its object . 6. When the Sign is put for the thing signified . 7. When a Name is put for a person or thing . Of these in Order . 1. When the Accident is put for its Subject in kind . THE Abstract is put for the Concrete , Gen. 42.38 . Shall ye bring down my hoaryness ( or gray headedness so the hebrew ) with sorrow to the Grave , that is , me that am now an old man , gray and decrepit with Age. 1 Sam. 15.29 . The Eternity ( or strength ) of Israel shall not lye , that is , the Eternal and strong God of Israel . 2 Sam. 9.12 . And all the Habitation of the house of Ziba were Servants unto Mephibosheth , that is , his whole Family , or all that dwelt in his house ( as we translate it . ) Job 5.16 . Iniquity stoppeth her Mouth , that is , wicked men are compelled to be silent before God , Job 32.7 . Days should speak , and multitude of years should teach wisdom , that is , ancient men that are arrived to a great Age or many days . See Psal. 12.1 . Psal. 68.18 . Thou hast led Captivity Captive , that is , such as were in Captivity , as Esa. 49.24 . and Jer. 29.14 . or actively , making those Captives , that kept us in Captivity , as the World , Sin , Death , and the Devil . So Eph. 4.8 . Col. 2.12 , 13 , 14 , 15. &c. Psal. 110.2 , 3. From the Dew of the Morning thou hast the Dew of thy Nativity , that is , thy Children ; who , as dew seems to be generated of the morning moist ayr and then appears scattered in innumerable drops , so shall thy Children be begotten by the Preaching of the Gospel in innumerable numbers . More examples you may see , Prov. 23.21 . Esa. 57.13 . Psal. 144.3.4 . Psal. 90.8 , 9. Jer. 2.5 . Ezek. 44.6 . And you shall say to the Rebellion ( so the hebrew ) that is , to the Rebellious people . Luk. 1.78 . The day spring from on high hath visited us — An epithete of the incarnate Messiah taken from those places where he is compared to the Sun and Light , Esa. 9.2 . and 60.1 , 2. Mal. 4.2 . &c. John 11.40 . If thou wouldst believe thou shouldest see the Glory of God , that is , his glorious works . Rom. 11.7 . Eph. 1.21 . Phil. 1.16 . Supposing to add affliction to my bonds , that is , to me in Bondage and Captivity , 1 Pet. 2.17 . Love the Brotherhood , that is , the Brethren , or the Congregation or Assemblies of the Faithful , 1 Pet. 5.9 . So Circumcision is put for the Circumcised Jews , Rom. 3.30 . and 15.16 . which is a Metonymie of the Sign , and for the Spiritually Circumcised , Col. 3.3 . which is a Metaphor . Other Adjuncts are put for their Subje●●ts , Ezek. 26.8 . He shall stir up the Buckler against thee , that is , Souldiers that wear Bucklers or Targets in War , See Esa. 19.9 . Zech. 9.15 . [ Light ] is put for the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by way of eminency , because it is the Fountain and original of Light , Job 31.26 . Hab. 3.4 . It is put for Fire , Mark 14.54 . And he sate with the Servants and he warmed himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Light , that is , the Fire which gives Light as well as heat . See John 18.18 . [ Oyl or Ointment ] is put for one singularly annointed , Esa. 10.27 . The yoke shall be destroyed , because of the annointing , in the hebrew 'tis from the face of Oyl , or because of Oyl , that is , for the annointing of the Lord and his Grace . Junius and Trenellius expound it thus . The yoke shall be destroyed because of the annointing , that is , by and through Christ thou shalt be set free , in whom the Spirit of Jehovah rests who annointed him , cap. 61 ▪ 1. Illyricus says , That this is properly fulfilled at the coming of the Messiah , and the Redemption purchased by him , who has broken the yoke , cancel'd the hand writing , and took away the Tyranny of the Law , of Sin , Death and Satan . See Chap. 9.4 , 6. [ Sin ] is put for Sinners , Isa. 1.18 . Though your sins be as Scarlet they shall be as white as Snow , though they be red like Crimson they shall be as wool , that is , the sinners by having their iniquities pardoned , shall be cleansed and purified from the guilt and condemnation of sin , for Sin properly and in it self cannot be made clean , Psal. 51.9 . Matth. 8.3 . his Leprosie was cleansed , that is , the Leprous man was healed , Ps. 25.11 . Exod. 14.4 . Gen. 34.29 . Deut. 8.17 . Job . 15.29 . Prov. 31.29 . Esa. 10.14 . and 30.6 . Rev. 18.3 . Prov. 15.6 . Jer. 20.5 . &c. Job 6.22 . Prov. 5.10 . &c. 2. The thing Contained is put for the thing Containing , and a thing in a Place for the Place . GEN. 28.22 . And this stone which I have set for a Pillar shall be Gods House , that is , this Place where I have erected a statue of Stone , Josh. 15.19 . Give me springs of water , that is , some portion of Land where there may be springs of water , for 't is added that he gave her the upper springs and the nether springs , that is , a Field in which there were Springs in the higher and lower part . See Ezek. 26.5 , 14. Hosea 9.6 . Amos 8.5 . Math. 2.11 . They opened their Treasures and offered him Gifts , that is , they opened their Cabinets ( for so says Kirstemius upon the place , the Arabick word signifies ) or Purses where their Treasure or precious things were kept . See Psal. 135.7 . Matth. 12.35 . Matth. 22.13 . Cast him into outer Darkness , that is , Hell , the place of Darkness . See more examples , Matth. 25.10 . They that were ready went with him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into the marriage , that is , into the place where the Marriage was to be celebrated . It is said in the same Chapter , v ▪ 21 , 23. Enter thou into the Joy of thy Lord , that is , into the place of joy , the Coelestial Kingdom , Mark 3 . 1●● . And unclean Spirits when they saw him , fell down before him , ( viz. Jesus ) that is , men possessed with unclean Spirits , Luke 21. For all these have of their abundance cast , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into the gifts of God , that is into the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Gazaphylacium ) the place where those offerings were put . which were bestowed upon God. It is therefore called Corban , i. e. a Gift , Matth. 27.6 . See more Acts 16.13 , 16. where Prayer is put for the place of prayer , as also Luke 6.12 . Heb. 12.1 . Let us run with patience the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , certamen , Strife or ) race that is set before us , that is , our course in this place of strife , or racing . Rev. 8.3 . And another Angel came and stood at the Altar , having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Golden Incense , that is a Golden Censor , as we translate it . See verse 5. To this kind of Metonymie may be referred when the Wind is put for that quarter of the World from whence it blows , 1. Chron. 9.24 . Jer. 49.32 . and 52.23 . Ezek. 5.12 . Matth. 24.13 . And where any River is put for the bordering Country by which it runs , Esa. 23.3 . Jer. 12.5 . Zach. ●● . 3 . See also Jer. 2.18 . where it is with all a Metaphor . 3. Time is put for things done or existing in Time. THIS is to be understood of the word Time it self , as also of Names which expresse Parts of Time , whether it be naturally or by institution , divided . [ Time ] 1 Chron. 12.32 . And the Children of Issachar which were men that had understanding of the times to know what Israel ought to do — that is , they were skilful and well instructed in prudence , whereby they knew what to do , and when to do it , and therefore went before the Israelites . 1 Chron. 29.30 . With all his Reign , and his ( viz. Davids ) might , and the times that went over him , and over Israel , and over all the Kingdoms of the Countries , that is , the various Negotitiaons and Chances , whether prosperous or adverse , which in any of those times happened to them . Es●●h . 1.13 . Then the King said to the wise men which knew the Times , that is , who knew past transactions which happened in the respective times , or who knew how prudently to manage , and act all things in season . Job 11.17 . And thy time shall arise above the Noon day ( so the hebrew ) that is , thy Meridian prosperity shall be clearer then the light , or most illustrious . Psal. 31.15 . My times are in thine hands , that is my Life , Health , and the whole state and course of my Life , for wha●●soever changes come , thou governest them by thy providence . See Ps. 139.1 , ●● , 3. &c. 2 Tim. 3.1 . &c. An [ Age ] which is a part of Time , as Heb. 1.2 . By whom also he hath made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ the Ages , that is , the world , which endures for Ages , and therefore all things existing in time , So Heb. 11.3 . This signification comes from the hebrew word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both Ages and World , Rom. 12.2 . Be not conformed to this Age , that is , the impiety of this World , or the wicked men living in this Age. For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is taken , Matth. 13.22 . Mark 4.19 . Luke 16.8 . 2 Cor. 4.4 . Gal. 1.4 . Eph. 2.2 . and 6.12 . 2 Tim. 4.10 . &c. [ Years ] Prov. 5.9 . Lest thou give thine honour unto others , and thy years unto the Cruel , lest thou give thy Life unto a Jealous Husband who will kill thee , whereas otherwise thou mayst be safe and secure . See chap. 6.32 , 33. &c. [ Dayes ] Deut. 4.32 . Ask now of the Days that are past , which were before thee , &c. that is , the histories and Transactions of former times , search the Annals . 1 Sam. 24.19 . Wherefore the Lord reward thee good for this day , which thou hast done unto me ( so the original ) that is for the benefit and good I received from thee this day , Mark 13.19 . * Those days shall be ( such an ) affliction , as was not from the beginning , that is , what shall come to pass in those days or in that time . This denotes such prodigious Calamities , as if that time were even Misery it self . 1 Cor. 4.3 . But with me it is a very small thing , that I should be judged of you , or of mans day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , ( as we translate it ) mans Judgment , because there are certain Days allotted for Judgments . Eph. 5.16 . Redeeming the time because the days are evil , that is , very many evils , scandals , and sins , are perpetrated in these times ; The Books of Chronicles are called the words of days , that is , a repetition , narrative , or rehearsal of the gests and transactions of those times . [ The Days ] of any one in Scripture phrase is called that time wherein any signal thing for good or evil , happens to him . For Good , as Hosea 1.11 . Luke 19.42 , 44. For Evil , as Iob 18.20 . Psal. 137.6 , 7. Eccle. 5.19 . Jer. 17.16 . with Jon. 1.3 . and 3.10 . and 4.1 , 5 , 9 , 10 , 11. Jer. 14.7 , 20 , 21 , &c. Ezek. 21.19 . and 22.4 . Obad. 12. Micah . 7.4 . Psal. 37.12 , 13. With respect to the Effect , Calamities and Misfortunes are called the days of the Lord , because he justly punishes men for their malignity and wickedness , Job 24.1 . Esa. 13.6 . Joel 1.15 . and 2.1 , 2. Amos 5.20 . Zeph. 2.2 . and 1.14 , 15 , 16 , 18. By way of eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the last Judgment , when God shall reward every man according to his works , is called the day of the Lord , Joel 2.32 . Act. 2.20 . 1 Cor. 1.7 . 1 Thess. 5.2 . &c. The day of the Son of man , Luke 17.24 , 26. is expounded verse 30. to be the day wherein the Son of man shall be revealed . That appellation ( by an Antanaclasis ) is taken otherwise , verse 22. The days will come , when ye shall desire to see one of the days of the Son of man , and ye shall not see it . Brentius upon the place says — The sence is , because things are now in tranquility , the Son of man is despised and rejected : But so great calamities shall come upon Judea , that men shall desire but for one day to see me , and enjoy my help , but shall not compass their desires . Illyricus says , ye shall desire to see , that is , enjoy for a small season those good things , and that good state you are in whilst I am present with you , but , &c. See verse 23. and Matth. 24.21 , 23. &c. Christ calls ( his day ) the season of his coming into the Flesh , in the fulness of time , John. 8.56 . Your Father Abraham rejoyced to see my Day , and he saw it , and was glad , that is , he saw it by a peculiar appearance , and believed ; upon which D. Franzius says , None may doubt but a prospect of the face and person of Christ was shewn and exhibited to Abraham in his Divine vision , viz. As he was born of a Virgin , come of Abraham's seed , beginning with miraculous ministrations , exalted from his passion to the right hand of the Father , and to come in the last day , and Crown him in another Life . [ The Day ] of the exhibition of Christ in the flesh is called Mal. 4.5 . The great and terrible day of the Lord , or as others render it , honourable and fearful , as Jacob adorn'd the place where the heavenly Manifestation was made with the same Epithete Gen. 28.17 . How dreadful is this place ? This is no other but the House of God , and the gate of Heaven . This day ( viz. the manifestation of the Messiah ) is dreadful or terrible to Devils , because by his power their Kingdom is destroyed , John 12.31 . 1 John 3.8 . As also to the Impious and Rebellious Enemies of Christ , See Malachy 3.2 . and Matth. 2 , 3. An [ Hour ] Mark 14.35 . He ( that is Christ ) prayed ; that if it were possible the Hour might pass from him , that is , that most bitter passion , the thoughts of which , at that time troubled and oppressed him , John 12.27 . Father save me from this hour , that is , from the Anxiety and Agony , which I shall suffer in the time of my passion . Christ spoke of the time of his Passion and Death , at the thoughts of which ( as a true and real man , ) he seemed to be in a great trembling and consternation . The [ End ] or last time is put for reward , which is wont to be given when one has done his work , as Prov. 23.18 . Prov. 24.14 , 20. Jer. 29.11 . So 1 Pet. 1.9 . Receiving the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the end of your Faith , even the Salvation of your Souls , which the Syriack renders Reward , or Retribution . But this Reward given by God is not a debt , but of free Grace and Mercy , because a merited reward or wages must bear proportion to the service done ; but no service of ours can bear proportion to Everlasting Life and Happiness , so that it necessarily follows that the reward is purely of Grace . [ Feast ] is put for the Sacrifice , which is offered upon the Feast day , as Exod. 23.18 . Thou shalt not offer the blood of my Sacrifice with leavened Bread , neither shall the * fat of my Feast remain untill the Morning , that is , the fat of the Lamb to be sacrificed , or of the sacrifice of my Feast , as Junius and Tremellius render it . As also the Chaldee . So Esa. 29.1 . Let them kill Feasts , that is , ( as we translate it ) sacrifices . See Mal. 2.3 : — Psal. 118.27 . Bind the Feast ( so the hebrew ) with Cords , even unto the horns of the Altar , that is , the sacrifice of the Feast or Festival day , &c. The [ Passeover ] is put for the Lamb which was slain and eaten on that Festival in memorial of the Deliverance from Egypt , Exod. 12.21 . And kill the Passeover , that is , the Paschal Lamb. 2 Chron. 30 , 17. Mark 14.12.14 . Matth. 26.17 , 18 , 19. Luke 22.8 , 11 , 13 , 15. [ Summer ] is put for Summer Fruit , Esa. 16.9 . Jer. 40.10 . Amos 8.1 . 2 Sam. 16.2 . For in these places the hebrew is only Summer . [ Harvest ] is put for Fruit gathered in the time of Harvest , Exod. 23.10 . Deut. 24.19 . Esa 16.9 . Joel 3.18 . 'T is also put for the Reaper . Esa. 17.5 . Which we translate Harvest-man . 4. The Opinion of Men is put for the Thing it self . IN Holy Scriptures sometimes things are named and described according to appearance or mens Opinion ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and not , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) as they are , in their own Nature . This happens . ( 1. ) In single words , as Nouns , and Verbs . ( 2. ) In a Conjunct phrase . In [ Nouns ] 1 Sam. 28.14 , 15 , 16 , 20. That Diabolical spectrum or Apparition rais'd by the Witch of Endor in the likeness of Samuel , is called Samuel , because he falsly gave out that he was Samuel , and the deluded spectators thought him so . Hananiah is called a Prophet , Jer. 28.1 , 5 , 10. Not that he was truly so , but so reputed . 'T is said , Ezek. 21.3 . I will cut off from thee the Righteous and the wicked , where by Righteous is meant persons that were only so in appearance , having an external form of Righteousness which begat the good opinion of men , but with respect to Gods notice that knows the inward frame of the Heart , to be unsound there is to be unrighteous , Matth. 8.12 . The Jews are called the Children of the Kingdom , because they seemed to be such , and Christ says , Matth. 9.13 . I am not come to call the Righteous , ( viz. such as are so in their own eyes ) but sinners to Repentance . Luke . 18.9 . Rom. 10.2 , 3. &c. Luke 2.48 . Joseph is said to be the Father of Jesus ( and verse 41. he is said to be his Parent ) because he was thought to be so by men which is expresly said Luke 3.23 . See John ●● . 42 . — 1 Cor. 1.21 . It pleased God by the foolishness of Preaching to save them that beleive — verse 25. Because the foolishness of God is wiser then men , &c. Where Preaching of the Gospel , &c. is called foolishness , not that it was really so but because the worldly wise reputed it so , as verse 18. viz. To teach Salvation by the Cross , to seek Life in Death and Glory in Disgrace , which the Carnal Worldling thought folly , as verse 23. The [ Devil ] is said to be the God of this World , 2 Cor. 4.4 because he boasts that the Kingdoms of this World are at his disposal , Matth. 4.8 , 9. Luke 4.6 , 7. And because Idolaters esteemed him a God , viz. in their Idols , as Chemnitius says , He is called the God of this World , as a Dog is called the God of Egypt , because he was Worshipped for a God. So the Belly is called God because men took more care to provide for it , then to serve God , Phil. 3.19 . &c. Gal. 1.6 . False teaching is called another Gospel , because some men thought it so , whereas it is really ( as verse 7 ▪ ) a perverting the Gospel . Epimenides is called the Prophet of the Cretans , Tit. 1.12 . because they accounted him so , and after his Death sacrificed to him , as Laertius Witnesses . External profession is called Faith , Jam 2.14 , 17 , 20 , 24 , 26. because men are apt to rest in it as sufficient for Salvation , See Jude 12 , 13. &c. [ In Verbs , ] Matth. 14.9 . The King ( viz. Herod ) was sorry , that is , he counterfeited sorrow for verse 5. It is said he feared the Multitude , when he would put John Baptist to Death , of whom the People had a very great esteem ; so that this sorrow was nothing else but artificial and feigned . It is said Mark 6.48 . That Christ would have passed by them , ( viz. his Disciples at Sea ) that is , he seemed to pass by , or such was the posture and motion of his body as if he would pass by , John 3.30 . He must increase , but I must decrease ; This increasing and decreasing is spoke with respect to the opinion of men , who had extraordinary esteem of John hitherto , and vilified Christ , otherwise speaking according to the Nature of the thing , John Baptist was not diminished by the increasings of Christ , but afterwards derived his own increasings from his fulness . Acts 27.27 . The Shipmen deemed that some Countrey drew near to them ( so 't is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , appropin quare sibi aliquam Regionem ) because the shore seems to move and draw near to them which are at Sea , but 't is to be understood that they drew near land . So Virgil 3 Aeneid . Provehimur porta , terraeque urbesque recedunt , that is , we sail from the Port , and the Lands and Cities go back . [ In joyned Words , ] or an intire phrase , Psal. 72.9 . His enemies shall lick the dust , that is , they shall be so inclining and prostrate towards the Earth , that they shall seem to lick the dust of the Earth , which is a Description of fear and subjection . So Esa. 49.23 . and Micah 7.17 . &c. — Esa. 13.5 . They shall come from a far Countrey from the End ( or extream part ) of heaven . — This phrase is taken from the opinion of the vulgar , who ( led by the guess of the Eye ) think that heaven is not spherical ( or round ) but hemispherical , ending at the extreames of the Earth , upon which the end or extreams of heaven seems to lean , or be stay'd upon , so that the End of heaven is put for the end of the Earth , or remotest places , you have the same phrase Deut. 4.32 . and 30.4 . Neh. 1.9 . Math. 24.31 . This exposition may be confirmed by the places where Mountains are called the Foundations of Heaven , as 2 Samuel 22.8 . Because at great distance the Heavens seem As it were to rest upon them — they are called the Pillars of Heaven , Job 26.11 . Because Heaven seems to be propt by them as by Pillars . 5. The Occupate put for the Object . SENCE ] is put for its object , or the thing which is perceived by sense as [ Hearing ] is put for Doctrine or Speech , Esa. 28.9 . Whom shall he teach knowledge ? And whom shall he make to understand hearing ( so the hebrew ) that is , Doctrine , or the word , Esa. 53.1 . Who hath beleived our hearing ? that is , our Doctrine or Speech , or as we translate it , Report ? So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hearing taken , John 12.38 . Rom. 10.16 . Gal. 3.2.5 . [ Hearing ] is put for rumor or fame , Psal. 112.7 . Esa. 28.19 . Ezek. 7.26 . Obad. 1. Hab. 3.2 . Matth. 4.24 . and 14.1 . and 24.6 . Mark 1.28 . and 13.7 . &c. By the same Trope [ The Eye ] is put for Colours seen by the Eye , and are the object of sight , as in the Original text of the following places , Numb . 11.7 . Lev. 13.55 . Prov. 23.31 . Ezek. 1.4 . and 8.2 . and 10.9 . So two Eyes are put for a double way , which give occasion to look upon both , Gen. 38.14 , 21. Some say this is a proper name , some say 't is two Fountains . [ Affections ] and what bear Analogy with them , are put for their object , as [ Faith ] for the Doctrine which is received and beleived by Faith , Acts 6.7 . Gal. 1.23 . Eph. 4.5 . 1. Tim. 4.1 . Tit. 1.13 . Jude 3. Rev. 2 , 13. See Gal. 3.23 , 25. [ Hope ] is put for God in whom we hope , and from whom we expect every good thing , Psal. 71.5 . For thou art my hope O Lord , that is , in whom I hope , the support of my hope , and the God of my strength . See Jer. 14.8 . Psal. 65.5.6 . Jer. 17.7 , 13. &c. 'T is put for the Messiah or Christ specially , Act. 28.20 . For the Hope of Israel I am bound with this chain , that is , for the Messiah , who is hoped for and desired by Israel , or ( which is the same thing ) for the good hoped for from the Messiah , Act. 26.6 , 7 , 8. So Col. 1.27 . and 1 Tim. 1.1 . Christ is called our hope . It is put for men , from whom we expect Good or confide in , as Esa. 20.5 . They shall be ashamed of Ethiopia their hope , as verse 6. Likewise Hope is put for the thing hoped for , as Prov. 13.12 . Hope deferred maketh the heart sick but when the desire cometh it is a Tree of Life , that is , the thing hoped for and desired , Rom. 8.24 . Hope that is seen is not hope , that is , the thing hoped for , &c. Gal. 5.5 . For we through the Spirit wait for the hope of Righteousness by Faith , that is , Eternal Life , promised to the just by Faith. So Tit. 2.13 . [ Love ] is put for the person or thing beloved , Jer. 2.33 . Why trimest thou thy way to seek Love ? that is , that which thou lovest , Jer. 12.7 . I have given the love of my Soul into the hand of her Enemies , that is , the people dearly beloved by me as the Chaldee renders it , Hos. 9.10 . And their abominations were as their Love , that is , the Idols which they love . [ Desire ] is put for the person or thing desired and loved , Ezek 24.16 . Son of man , behold , I take away the desire of thine eyes from thee with a stroke , that is , thy desired and beloved wife , as verse ●●8 . So verse 21. Behold I will profane my Sanctuary , the excellency of your strength , the desire of your Eyes , that is , that which you love and delight in , as verse 25. For that which the mind longs after is ascribed to the Eyes , as the lust of the Eyes is put , 1 John 2.16 . This may give some light to that passage , Hag. 2.7 . Where Christ is called the desire of all Nations — the sence that the Nations will extreamly desire him , love him , embrace him and hope in him , that is , when they are converted to the Kingdom of Christ by the voice of the Gospel ( to whom the Name Gentiles is ascribed , Rom. 11.13 . and other places ) The Term Desire is sometimes put for the Affection of Love , for to be desired , signifies to be loved and esteemed , ( by a Metonymie of the effect for the Cause , for as much as love begets desire after the thing beloved , of which you have Examples . In Gen. 27.15 . Psal. 19.10 , 11. ( with 119.126 , 127. ) Prov. 21.20 . Cant. 5.6 . Esa. 1.29 . and 32.12 . and 44.9 . Jer. 3.19 . Lam. 1.7 , 10. and 2.4 . Dan. 9.23 . and 10.11 , 19. Hosea 9.6 . Amos 5.11 . Zach. 7.14 . &c. [ Fear ] is put for God , who is feared , Gen. 31.42 . The Fear of Isaac , that is , the God whom Isaac Feared and Worshiped . So verse 53. Junius and Tremellius think this phrase alludes to that Fear , by which God ( as it were with a bridle ) restrained Isaac from revoking or recalling that blessing he gave to Jacob , Chap. 27.35 . &c. Esa. 8 , 13. Let him be your fear , and let him be your Dread , that is , let God be Feared and Dreaded by you . Fear is put for the Evil feared , Psal. 53.5 . They feared a fear , where no fear was , that is , they feared where there was no evil nor danger which is the object and cause of Fear , Prov. 1.26 . I will mock when your fear cometh , that is , that which you fear and tremble at , as verse 27. When your Fear cometh as desolation , and your destruction cometh as a Whirlwind , when distress and anguish cometh upon you . See Prov. 3.25 . &c. 2 Cor. 5.11 . Knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fear of the Lord , that is , the terrible judgment of the Lord. [ An Action ] is put for its Object , Exod. 15.2 . The Lord is my strength and praise , that is , the God whom I praise , and who is the scope or argument of my Song — the like we have , Psal. 118.14 . expounded ver . 15 , 16 Jer. 17.14 . The Prophet calls the Lord his praise , that is , the Object of his praise and thanksgiving for his great goodness . See Deut 28.8 . and 12.7 . &c. 1 Sam. 1.27 . And the Lord gave me my Petition , that is , the thing I asked . So Job 6.8 . 2 Thess. 1.11 . Heb. 11.13 . Act. 1.4 . Wait for the promise of the Father , that is , the Holy Spirit promised by the Father . 6. The Sign is put for the thing signified . IN Nouns , ] Gen. 49.10 . The Scepter shall not depart from Judah , that is , the Royal Authority . So Esa. 14.5 . Zach. 10.11 . &c. A Throne is also put for Regal Authority , Psal. 89.4 . And a Crown or Diadem , Psal. 89.39 . Ezek. 21.26 . &c. Vnction is put for the Priesthood , Numb . 18.8 . Altars for Divine Worship , 1 King 19.10 . Psal. 23.4 . Thy rod and thy staff comfort me , that is , thy Care and Love towards me ; for a rod and staff were a sign of Pastoral Care and Office of the Shepherd to his Flock ; this is withal an Anthropopathy , whereby God is represented as a Shepherd , and things relating to a Shepherd attributed to him , Psal. 140.8 . Thou hast covered my head in the day of Arms ( so the hebrew ) that is , in the day of Battel and Adversities which Hostility brings , the signs and Instruments whereof are Arms , Psal. 44.6 . For I will not trust in my Bow , neither shall my Sword save me , that is , my Military skill , Fortitude , Prudence or Stratagems , of which the Signs and Instruments of exercise were a Bow , and a Sword — to which the Divine strength and goodness is opposed , verse 7. But thou ( O Lord ) hast saved us from our Enemies . So elsewhere a Sword is put for War and Hostile violence , Exod. 18.10 . Esa. 1.10 . and 2.4 . 2 Sam. 12.10 . Lam. 5.9 . Ezek. 21.3 , 4 , 9. &c. In which there is also a Metonymie of the Organical or instrumental Cause , as before . See other Examples Psal. 144.11 . and Matth. 10.34 . &c. Matth. 23.2 . The Scribes and the Pharisees sit in Moses Chair . The Chair of Moses Metonymically denotes , the power of Teaching , Judging , and Ruling the People , of which it was a symbol ; which things are expressed by the Name of Moses , who was instructed by God to Teach and Govern , and who ●●xercised both by the Authority of God , and left the Rules in Writing for the posterity of the Jews to observe . The term ( to sit ) also aptly notes both ; for the publick teachers , for the most part sate , Matth. 26.55 . Luke 4.20 . John 8.2 . Acts 22.3 . The Judges , also sate in a Chair or Tribunal , Exod. 18.13 . Judg. 5.10 . Matth. 27.19 . From whence ( to sit ) is put for Ruling and Judging , Psal. 29.9 , 10. and 110.1 . ( See 1 Cor. 15.25 . ) 2 Thess. 2.4 . And whereas the Preists , Scribes , and Pharisees sate in the seat or chair of Moses , and did conform to the way of teaching , and Government of the People according to the rule of the Divine Law given by Moses , Christ , ver . 3. Commands Obedience to them ; but gives a caution to take heed of their Leaven , that is , their false Doctrines , and feigned Traditions , as Matth. 16.6 , 12. For that did not belong to the seat of Moses , but to the seat of the scornful , or chair of Pestilence , as Jerome renders it , Psal. 1.1 . the throne of Iniquity , Psal. 94.20 . &c. Rom. 3 , 30. and 15.8 . Col. 3.11 . The Jews are called the Circumcision because that was the sign whereby they were distinguished from other Nations ; And the Gentiles are called the uncircumcision , because it distinguished them from the Jews , Gal. 2.7 , 8. Eph. 2.11 . Rom. 2.26 , 27. and 3.30 . ●●al . 3.11 . &c. [ In Verbs ] Sometimes to hide signifies to protect and put in a safe place , sometimes to leave or depart from another , for hiding is a sign of both . Of the former we have examples . Job 5.21 . Psal. 27.4 , 5. and 31.20 , 21. and 64.2 , 3. &c. Where there is also an Anthropopathy , when the speech is of God. Of the later we have examples , Gen. 31.49 . When we are hid one from another , ( so the hebrew ) that is , when we depart or are absent from one another , Deut. 22.1 . Thou shalt not see thy Brothers Ox , or his Sheep go astray , and hide thy self from them , that is , thou shalt not go away and let them alone but bring them back . So Esa. 58.7 . [ To Sleep ] is put for to be secure , because sound and pleasant sleep is an evident sign of security , Psal. 3.5 . and 4 8. [ Puffing ] is put for Contempt , for a slight puff of the Mouth denotes when a matter is despised as an inconsiderable thing , Psal. 10.5 . and 12.5 . [ To kiss ] signifies Love , Obedience , Obsequiousness and Submissive Respect , of which in antient times a kiss was a sign , as Gen. 41.40 . 1 King 19.18 . Psal. 2.12 . To this some refer that phrase , Matth. 5.47 . Heb. 11.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 os●●ulo salutare ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies to salute with kissing and embracing , and so is put for a receiving or embracing in Love , or Faith and Hope . [ To Laugh ] is put for to be joyful , which is the sign of Laughter , Job 8.21 . Psal. 126.1 , 2. Gen. 21.6 . Luke 6.21 , 25. And to be secure Job 5.22 . [ To Stand ] is put for to Minister , Ezek. 8.11 . Zach. 3.1 . For it is the sign of a Servant to stand . See Deut. 10.8 . [ To Annoint ] signifies to make a King or cheif Lord , Judg. 9.8 . For Vnction was in times past the Rite and Symbol of the Solemn Inaugurations of Kings as in many places of the Old Testament appears . [ In Conjunct Phrases , ] To shut and open , none resisting signifies a full and free power of Administration , Esa. 22.22 . To speak with a stiff-neck , signifies proudly to resist and Blaspheme God , Psal. 75.5 . For an erected neck is the indication of a proud mind . To give cleanness of Teeth , signifies Famine , Amos 4.6 . Because in Eating , something of the meat sticks in the Teeth ; For where that uncleanness of Teeth is not found , it signifies that there was no meat eaten , or a defect of Aliment . To lift up the Eyes , signifies Worship and Adoration , Psal. 121.1 . and 123.1 . Ezek. 18.6 . For whom we Reverence and Worship , we attentively behold . To lift up the Head , signifies an erection of mind , animosity , and joy as Judg. 8.28 . Psal. 83. 1 , 2. Luke 21.28 . &c. The face waxing pale denotes fear , for shame causes one to blush , and then for fear the blood retires from the outward parts to the heart , as Esa , 29.22 . Jacob shall not now be ashamed , neither shall his face now wax pale . See Job 9.24 . To have a whores forehead notes impudence , for the indications of that appear in the face as well as modesty and bashfulness , Jer. 3.3 . To bow the Knee , signifies Subjection and Obedience , or Divine Worship , Esa. 45.23 . Phil. 2.10 . Eph. 3.14 . Of which genuflexion is a sign . To give the hand sometimes notes voluntary subjection as 1 Chron. 29.24 . 2 Chron. 30.8 . Where the hebrew signifies to give the hand , as in the margent of our Bibles . Sometimes it notes begging and imploring , as Lam. 5.6 . Sometimes Confederacy , as Jer. 50.15 . She ( that is Babylon ) hath given her hand — that is , she hath confederated with Cresus King of the Medes and Persians , as Herodotus , lib. 1. says . See Ezek. 17.18 . Levit. 6.2 . with Gal. 2.9 . Job 17.2 . To put the hand upon the head , signifies Greif , Calamity , and Sadness , Jer. 2.37 . That being a sign of it , as 2 Sam. 13.19 . To put a hand upon the mouth , signifies silence , or that one cannot Answer , Job 40.33 . Micah 7.16 . &c. See other examples , 2 Kings 3.11 . Exod. 28 41. and 29.9 . and 32.29 . Num. 3.3 . Jud. 17.12 . To lift up the hand , is put for swearing , Exod. 6.8 . ( so the hebrew ) Psal. 106.25 , 26. and elsewhere , because such as swore lifted up their hands towards Heaven , as Virgil says 12 Ene●●d . — Deinde Latinus , Suspiciens Caelum , tenditque ad sydera Dextram : Haec eadem Aenea , Terram , Mare , Sydera , Juro . Sometimes it signifies to pray , as Psal. 28.1 , 2. Psal. 68.31 , 32. Psal. 141.2 ▪ 1 Tim. 2.8 . And to bless , Psal. 134. For by that Ceremony they used to bless of Old. Also to indicate or give notice , Esa. 49.22 . To this may be referred where Eating and Drinking is put for Health and Life , as Exod. 24.11 . See Gen. 16.13 . Psal. 2.3 . Let us break their bands asunder , and cast their Cords from us , that is , let us remove this troublesome servitude , which by Bonds and Cords as by certain signs is noted . See Psal. 46.9 . He breaketh the bow and cutteth the spear in sunder , he burneth the Chariot in the fire , verse 10. Be still and know that I am God , that is , he puts an end to Wars , and tameth the Enemy , of which ( viz. Hostility ) these things were dismal signs . See Psal. 58.10 . and 69.11 . See Job 16.15 . Psal. 35.12 . Joel 1.3 . Amos 8 , 10. &c. Esa. 2.4 . And they shall beat their Swords into pl●●w shares , and their Spears into Scyths , or pruning hooks ; that is , there will be a Constant Peace , of which there is not a more certain sign then when Arms are turned into rustical or Country instruments which are useful in the time of Peace . And because the Prophet speaks of a spiritual peace in the time of the Messiah , here is also a metaphorical Allegory . Esa. 49.23 . They shall bow down to thee with their face toward the Earth , and lick up the dust of thy Feet , that is , they will give thee Honour and Reverence , for the sake of Christ thy head , who dwells in thee : For this speech is of the New Testament Church . See Psal. 72.8 , 9. &c. Jer. 31.19 . After I was instructed I smote upon my thigh , that is , after my sin was shewn unto me I was affected with grief of mind . For smiting the thigh was an indication of grief as Homer Iliad . Π says of Achilles , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when he had smote his Thighs he had spoke to Patroclus , Odyss . 5. He crys out O miserable , and struck his Thighs , &c. Lam. 2.10 . Lam. 2.10 . The Elders of the Daughter of Sion sit upon the ground and keep silence , they have cast up dust upon their Heads , they have girt themselves with Sackcloath , the Virgins of Jerusalem hang down their Heads to the ground — By these signs a most extream grief is described . Jon. 4.11 . That cannot discern between their right hand and their left hand , that is , that are not come to the years or Age of discretion . The signs and effects of reason and Judgment are said to be wanting , yea , even Judgment it self and the use of Reason , and convenient Age for the Exercise of it . [ In intire Speech . ] Hither may be referred that Custome of speaking in Sacred Scripture , whereby in Commands or Promises such things are put , which men were wont to do , and are only the signs of those things which are intended and understood by that speech , as when the Prophet Elisha Commands Gehazi his Servant , 2 Kings 4.29 . And Christ his Disciples , Luke 10.4 . To salute no man by the way , by which is intimated that they were with all expedition and dispatch to do their errands and to avoid all interruptions by the way . For it is a sign of great hast among men if they are so intent upon the end of their Journey or business , that they take no notice of any body they meet so as to salute him or discourse with him . Otherwise mild , courteous , and civil salutations are reckoned amongst Christian Duties , &c. Jer. 9.17 . Thus saith the Lord of Hosts , consider ye , and call for the Mourning Women , that they may come , and send for cunning Women , that they may come , and ver . 18. And let them make hast , and take up a wailing for us , &c. The Lord does not approve of the dissembled wailing-women in mourning at Funerals , but speaks according to the vulgar custome , denoting by this , and informing the People of the bitterness of the present Calamities . See Amos 5.16 . &c. — Jer. 10.17 . Gather up thy wares out of the Land , O Inhabitant of the Fortress , that is , bundle and bind up your precious things together , as verse 9. The sense is , that they were not to remain there but to be led into Captivity , as chap. 18. where the reason of this Judgment is to be read at large . For they that are in a Garrison , and doubt its strength do convey their precious things to places of more security . This also may be an Irony , as if the Lord had said , ye cannot effectually bring to pass any thing to free you and yours . We have the like place , Jer. 46.19 . &c. — By destroying the Weapons , Ezek 39.9 , 10. The certainty of the promised victory , and the peace that would ensue is denoted , as Esa. 2.4 . Matth 24.20 . But pray ye that your flight be not in the Winter nor on the Sabbath day . The Disciples are commanded , with respect to the dreadfulness and peril of the siege of Jerusalem , to do those things which belonged to the Jews , who though that it was not lawful for them on the Sabbath to go above * 1000 greater ( or 2000 lesser ) paces ; And therefore they ought to pray , that they may not be necessitated to fly on the Sabbath because the accustomed Sabbath days Journey would not be enough to convey them beyond the danger , of the Roman Souldiers . And by this the greivousness of the Calamity is indicated . Luke 22.36 . Then said he ( that is Christ ) unto them , But now he that hath a purse , let him take it , and likewise his scrip : And he that hath no Sword let him sell his garment , and buy one . By this speech is signified , that to that quiet and comfortable way of living , which the Apostles had hitherto enjoyed in the School of Christ , should immediately succeed a most greivous persecution , even to be begun that very night , and that the Enemy with Swords and Clubs were at hand , so that such as confide in an Arm of Flesh , and would consult ( as men ) about the security of themselves and theirs , could have no better way , then to dispose of all , even to their very Coats , and provide themselves with Military defences to resist the Enemies violence . By this sign therefore , the thing signified is to be understood ; For Christ does not require , that his Apostles should buy Swords and defend themselves , but by the necessity of a Sword , he symbolically insinuates or intimates the greivousness of that danger , which threatens them from the Enemy . So says Theophylact , and Enthymius upon the place . The Apostles understood these words of Christ properly and therefore say , verse 38. Lord here are two Swords , to whom he said , it is enough . By which answer he modestly and tacitly reprehends the absurdity of his Disciples , as if he had said , I perceive you do not apprehend the meaning of my Parabolical speech , therefore it is enough to have admonished you thus much , your experience and the fulfilling of my prediction will supply the place of an exposition , when in a little time a Military Host shall invade , to repel which a hundred Swords shall not be enough . See Brentius and Erasmus upon the place . 7. A Name is put For the Person or Thing . THE Name of God is put for God himself , Deut. 28.58 . That thou mayst fear this glorious and fearful Name ( viz. the Lord thy God. Psal. 20.1 . The Name of the God of Jacob defend thee , that is , the God of Jacob. So Psal. 115.1 . Esa. 30.27 . Micah 5.4 . and frequently elsewhere , &c. John 3.18 . Because he hath not beleived in the Name of the only begotten Son of God , that is Son of God himself . So John 17.6 . Acts 3.16 . and 10.43 . 1 John 2.12 . &c. [ Name ] Is put for Man , Acts 1.15 . The number of the Names together , were about one hundred and twenty , that is , so many men . So Rev. 3.4 . and 11.13 . Erasmus says , the reason of this speech is , that when men are numbred , their Names are called over . Name is put for Son , or posterity , because they are called by the Name or Sirname of their Ancestors , Deut. 25.7 . 1 Sam. 24.22 . 2 Sam. 14.7 . &c. Name , is put for the thing it self , Acts 4.12 . For there is none other Name under Heaven given unto men whereby we must be saved , that is , there is no other way or means of Salvation but by Christ. Eph. 1.21 . Every Name that is Named , that is , every thing in Nature . It Notes also Dignity or Eminence , Phil. 2.9 . Wherefore God also hath highly exalted him , and given him a Name which is above every Name , &c. CHAP. V. Of an IRONY . AN IRONY is a Trope whereby Contraries or Opposites are put for one another , or when by the thing named a contrary thing must be understood . The Word properly signifies dissimulation or cavilling , vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , proprie dissimulationem & elusionem , seu cavillationem , significat . This Trope may more rightly be called Antiphrasis , which uses words contrary to their proper meaning or original and genuine sense ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sermo per contrarium intelligendus , ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dico . It may be distinguisht into , 1. Words singly or by themselves , considered , which is called Antiphrasis . 2. Words so placed or disposed in a sentence , as denote derision , or a kind of a mock , which vulgarly is called an Irony , of which Sarcasmus is a certain kind , which is sharper then an Irony , as when one insults over them that are oppressed with Calamities . Antiphrasis , of Words singly or by themselves considered . SOmetimes one and the same Word has contrary significations , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barak which properly signifies to bless , as Gen. 12.3 . and 24.35 . 2 Sam. 8.10 . Psal. 34 , 1. and many other places , is used in a contrary sence by an Antiphrasis , as 1 Kings 21.10 . Set two men before him , Sons of Belial , to bear witness against him , saying thou didst bless God and the King , which Pagninus , the Chald. Paraph. and our Version do render , thou didst Curse or Blaspheme God and the King. So v. 13. where the Execution of this Wicked Jezebels command is described . Job 1.5 . Peradventure my Sons have sinned and blessed God in their Hearts , ( which Pagninus renders , have cursed . ) And the Chald. that they have provoked or stirred him to Anger . Upon which place Vatablus says , that the ancients did so abhor blasphemy , that they durst not even Name it , Chap. 1.11 . and 2.5 . If he will not bless thee to thy face , Pagninus says Curse thee , &c. ( the Chald. provoke thee , &c. ) After the same manner they expound the words of Jobs Wife , Job 2.9 . Dost thou still retain thine integrity , bless ( Pagninus says curse ) God and Die , of these words some make a good construction , affirming that she gave her husband good Counsel , to this sense ; what dost thou still stand upon terms with God , wilt thou not humble thy self and desist from the conceits and imaginations of thine own integrity , since these greivous and sudden afflictions are sent for your your sins from an angry God , therefore rather bless him , that is , pray to him , and in humility seek his face ( for so to bless signifies to pray , or make supplication ) and beg him to release thee of this miserable Life , since 't is better for thee to dye once , then to die dayly . Beza and others say , that it is not likely that the Governess of such a Holy Family as Job's , and the Wife and Companion of so good a man , should be so impudently wicked as to give that abominable advice to her Husband , as either to Curse God , or destroy himself . Her error ( say they ) was she judged him Wicked , because thus smitten , and that he trusted upon his own integrity , &c. But others with greater probability judge this Counsel to be very wicked , for he reproves her for it plainly — Thou speakest as one of the foolish Women speaketh , and certainly Job would never have said so , if her speech had only imported an humble preparation for his approaching Death — It was rather a speaking the Devils mind , to bid him Curse God and Dye , viz. [ Curse God ] that the Magistrate taking notice of it thou mayst be cut off by the Sword of Justice , for Blasphemers were sentenced to Death without mercy by the Law of Moses , and it is not improbable that the light of Nature might carry those Nations to as high and severe a Revenge against that highest Sin — [ And Die ] that is , dye by thine hand , or destroy thy self , &c. So that the Word must of necessity be understood to Curse by an Antiphrasis ; as the same Word is used by the Devil , Job 1.11 . He will Curse thee to thy Face . The Word that signifies ( to be effected or accomplished ) Prov. 13.19 . denotes [ to be interrupted or broken ] Dan. 2.1 . and I Daniel was refreshed , Dan. 8.27 . But Pagninus and our Translation render it , I fainted , for it follows , I was sick . It also signifies to shine , Job 29.3 . and 31.26 . Esa. 13.10 . Also to praise or celebrate , Psal. 117.1 . Esa. 64.11 . &c. And by an Antiphrasis to be inglorious or fools , Psal. 75.4 . Job 12.17 . Esa. 44.25 . &c. The Word that signifies Benignity , Mercy , and Gratitude , Deut. 5.10 . Jud. 8.35 . 2 Sam. 9.1 . Psal. 141.4 , 5. By an Antiphrasis signifies the quite contrary , Lev. 20.17 . Prov. 14.34 . The word which signifies to possess an Inheritance , Gen. 15.3 . Deut. 2.24.31 . 1 Kings 21.15 . Esa. 14.21 . signifies to be destroyed or thrown out of Possession , Deut. 2.21.22 . Judg. 14.15 . Josh. 8.7 . and 23.5 . The Word that signifies inconstancy , Levity , and Folly , Psal. 85.8 . Prov. 9.13 . Eccl. 7.26 . By this figure signifies Constancy , Confidence , and Hope , as Job 31.24 . Psal. 78.7 . Prov. 3.26 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nephesh , which signifies the Soul , Gen. 1.30 . &c. ( and Synecdochically the Person it self , Gen. 2.7 . and 17.14 . Psal. 11.1 . And more generally an animate Body or a living Creature , Gen. 1.24 . &c. ) by an Antiphrasis signifies a Carkass , or a Lifeless Body , Lev. 19.28 . So 21.1 . and 22.4 . Numb . 6.11 . and 5.2 . Hag. 2.14 . To this signification some Referre , Psal. 16.10 . Thou shalt not leave my Soul in the Grave , that is , my Body . The Word which signifies to be sanctified or made Holy , Exod. 29.37.43 . &c. signifies also be defiled , Deut. 2●● ▪ 9. Esa. 65.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephaim , Gyants , signifies sound and strong Persons , Gen. 14.5 . Deut. 2.11 . and by Antiphrasis men dead , or that no medicine can cure ( from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanavit , he hath cured ) Psal. 88.10 . Esa. 26.14 , 19. Prov. 21.16 . &c. To this may be referred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ which signifies a vertue as benediction , praise , a free gift , &c. Rom. 15.29 . 2 Cor. 9.5 , 6. Eph. 1.3 . Heb. 6.7 . Jam. 3.10 . Rev. 5.12 , 13 and 7.12 . &c. And also a Vice , as an Hypocritical Conformity or dissembling praise in order to deceive , as Rom. 16.18 . Several other examples occurr , as of Words which have one signification in the root or primitive , and another in the Derivative , some which signifie one thing in one Conjugation , and a different in another , which for brevity sake are left to the observation of the Learned , as Esa. 40. with Numb . 3.22 . Job 22.25 . Psal. 95.3 , 4. Gen. 38.21 . Deut. 23.17 . Job . 36.14 . 1 Kings 14.24 , and 15.11 . 2 Kings 23.4 , 5 , 6 , 7. &c. Josh. 17.15 , 18. Psal. 119.40 . With Amos 6.8 . &c. An Irony of Words in a Sentence . IN a speech of God and Christ ] a thing is said or Commanded , which must be understood in a contrary sence , that the literal meaning may be found , as Gen. 3.22 . And the Lord God said , Behold the man is become as one of us ; that is , he is no ways like us , but rather to be abominated for his sin , it alludes also to the Devils words , ver . 5. Ye shall be as Gods knowing good and Evil. Gesner upon the place says , Deus ejusmodi Ironia & indignatione mendacium Diaboli & Ambitionem Adami execratur , &c. that is , God uses this Irony by way of execration of the Devils Lye and Adams Ambition , and aptly inculcates the foulness of his sin , that he may learn to beware ever after . Ambros. de Elia & Jejun . cap. 4. Irridens Deus non approbans haec dicit , that God spoke these words by way of Derision not Approbation — Thou thoughtst thou shouldst be like us , but because thou wouldst be what thou wert not , thou art fallen from what thou hast been , so thy Ambition to aspire beyond thy self has thrown thee beneath thy self . Deut. 32.37 , 38. Where are their Gods , their Rock in whom they trusted , which did eat of the fat of their sacrifices , and drank the Wine of their Drink offerings , let them rise up and help you now and be your protection , as also Judg. 10.14 . Go and cry unto the Gods ye have chosen , let them deliver you in the time of your tribulation . Jehovah in these Words does sharply chide the Rebellious Israelites , and illustrates the impiety and blindness of their Idolatries , who had hitherto Worshipped such things as Gods , which now in their extremity were not able to deliver them from Evil or Desolation . Job 38.5 . Who hath laid the measures of the Earth , if thou knowest &c. God speaks these words to Job . as if he had said , you cannot reach to so extraordinary a pitch of knowledge , as to know how God laid the Foundations of the Earth , and made all things of nothing , verse 20. that thou shouldst take it ( viz. the way where Light and Darkness dwell , as verse 19. ) at the bound thereof , and that thou shouldst know the way to the Paths thereof — This is an Ironical concession , resulting from the words of the 3 verse , I will ask thee , and thou shalt make me know , &c. Esa. 17.3 . The Fortress also shall cease from Ephraim , and the Kingdom from Damascus , and the Remnant of Syria : They shall be as the Glory of the Children of Israel . Jerome in his Comment ▪ says that Glory is by an Irony here put for Ignominy and Disgrace . Esa. 29.1 . Add ye year to year , let them kill Sacrifices , upon which Luther says , that the Prophet mocks them , as if he had said , go to , proceed in your Sacrifices stoutly , it shall happen , that you together with your Sacrifices shall perish , See more examples , Esa. 57.12 . Jer. 7.21 . — 11.15 . — 12.7 . — 22.20 . 2 King 24.7 . Jer. 22.23 . — 'T is said Ezek. 20.39 . O House of Israel , thus saith the Lord God , serve ye every one his Idols , and hereafter also , if ye will not hearken unto me — Here is an Ironical abdication or casting , wherein tacitely they are invited to the quite contrary , viz. True Piety and the Worship of God Ezek. 28.3 . Behold thou art wiser then Daniel : there is no secret that they can hide from thee — this is an Ironical Hyperbole , by which the Prince of Tyrus is checkt . For Daniel at that time was accounted the wisest of men , because of the most excellent gifts that God gave him , so that it grew to a Proverb , &c. So that it is only spoken with respect to the opinion or esteem that King had of himself , which by this Irony is reproved . In Amos 4.4 , 5. is an Ironical and Sarcastick exhortation , as appears by the conclusion verse 12. where they are advised to prepare to meet their God — 〈◊〉 alludes to the Law of God , Deut. 14.28 . of Tythes : And Lev. 7.13 . The ●●●●ring of Leavened Bread , which the Israelites in their impure Worship of Idols 〈◊〉 imitate , &c. See Nah. 3.14 . Draw the Waters , for the siege , Fortifie thy strong holds : Go into Clay , and tread the Morta●● , make strong the Brick kiln — An Ironical exhortation to the Enemy , intimating that whatever they attempted to secure themselves would be in vain , Zach. 11.13 . A Goodly price that I was prized at of them , &c. This was an Ironical speech of Christ concerning the price for which Judas sold him . Matth. 26.45 . Christ Commands his Disciples to sleep on , and take their rest , when he means the Contrary , it being then rather a time of Watchfulness , because he was then to be betrayed , and it was therefore a more seasonable time to learn more heavenly instruction before his leaving them , Matth. 26.50 . And Jesus said unto him , Friend wherefore art thou come ? This is an Irony , for he was his Treacherous Enemy . Mark. 7.9 . Full well ye reject ( or make void ) the Commandment of God , that is , very wickedly . See more Luke 11.41 . John 3.10 . John 7.28 . with 8.14 . [ In the speech of Saints , ] there are Ironies , as Davids speech to Abner , Art thou not a man ? ( we translate it valiant man ) and who is like to thee in Israel ? wherefore then hast thou not kept thy Lord the King ? &c. His meaning is that he behaved himself cowardly and basely in not preserving the King as he ought — 1 King 18.27 . Elijah mocked Baals Prophets , bidding them Cry aloud , because their God may possibly be talking , pursuing , journying or sle●●ping , and so should be awaked ; this is a most clear and evident Irony , as if he had said , that he is neither a God , nor Living , nor capable of operation . The like Irony we read 1 King. 22.15 . Where Micajah bids Ahab go and prosper , &c. Although he knew , that he should not prosper . So 2 Kings 8.10 . Go say unto him , thou mayst certainly recover , howbeit the Lord hath shewed me , that he shall surely dye , this is an Irony to delude an impious King , that was Enemy to the People of God. Job 12.2 . No doubt but ye are the People , and wisdome shall die with you , this is a sarcastick Irony , as if he had said , ye take upon you to be the wisemen , in comparison of whom , I am as a wild Asses Colt , Job . 11.12 . And think when you die , Wisdom must depart with you . Job 26.2 , 3. How hast thou helped him that is without power ? How savest thou the Arm that hath no strength ? How hast thou counselled him that hath no wisdom ? And how hast thou plentifully declared the thing as it is ? This is an Ironical confutation . As if he had said , your sayings are most comfortable and excellent ! As they seem to you , when you have to do with an infirm , abject , and ignorant person — The meaning is , that they are of no effect to judge , preserve , counsel , or teach me , Psal. 60.9 . Philistia Triumph thou over me — This is an Ironical Apostrophe , whereby David checks the insolence of the old Philistines who for a long time vexed the Israelites . Eccles. 11.9 . Rejoyce O young man in thy youth , and let thy heart clear thee in the days of thy youth , and walk in the ways of thy heart , and in the sight of thine Eyes , &c. Which is an Ironical concession , to the young man , that gives himself a loose liberty to follow his sinful pleasure in his young years , and in a haughty pride and confidence slights God and good things , neglecting his soul for sensuality and ( an imaginary ) Earthly felicity ; but his check and correction follows — But know thou , that for all these things God will bring thee to Judgment . Esa. 2.10 . Enter into some Rock , and hide thee in the Dust , for fear of the Lord , and for the glory of his Majesty . This is spoken by way of sarcasm , as if he had said ; fly from God , and his incensed face , or terrible hand if thou canst , but 't is no purpose , as the following verses shew . So Esa. 8.9 , 10. see Esa. 21.5 . compar'd with Dan. 5. — Jer. 8.14 . and 4.9.15 . and 46.9 , 11. where there are sarcasms against the King of Egypt and his Host , that were puft up for the Conquest of Josias — The like Jer. 51.8.11 . about Babylons fall — See Lam. 4.21 . Mal. 1.9 . 1 Cor. 4.8 . 2 Cor. 10.12 . For we dare not make our selves of the Number or compare our selves with some that commend themselves , &c. The Apostle speaks Ironically , checking the false Apostles , who had such magnificent thoughts , ( and gloryed so much ) of themselves , as if he were nothing to them — The like Irony he uses to the conceited Corinthians , 1 Cor. 11.19 . For ye suffer fools gladly , seeing ye your selves are wise , Upon which Aretius says — this speech is a sharp Irony , as if he had said , it becomes such principal persons as you are to esteem those fools who speak truth , 2 Cor. 12 13. What is it whererein ye were inferiour to other Churches , except it be that I my self was not burdensome to you ? Forgive me this wrong . He calls that Ironically a wrong , which indeed was none at all ; but rather an instance of Innocency . [ Moreover , ] to an Irony are referred , ( 1 ) Some things spoken feignedly , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or uttered by way of tryal , as Gen. 19.2 . Where the Angels say to Lot who invited them , Nay but we will abide in the street all night , whereas they were to tarry with Lot , and preserve him and his family from the Conflagration of Sodom , as by the thing it self and the event , as also from the Angels words , ver . 12 , 13. is manifest . — Gen. 22.2 . And he said , ( that is , God , to Abraham ) , take n●●w thy Son , thine only Son Isaac , wh●●m thou lovest , and get thee in●●o Land of Moriah , and offer him there for a Burnt-offering upon one of the Mountains , which ●● will shew thee . That this was only by way of tryal appears by the first verse , and the event ; this passage was intended ●●or a good end , as well with respect to God , who requires obedience and a perfect resignation of man , altho●●gh his precepts may seem absurd to our Reason , as also with respect to Abraham and his son Isaac , who became examples of Faith , Submission , and Con●●tancy to Gods Will , without scruple , questions or murmuring : Besides there is respect had to the Messiah , whose Passion , Death , and Resurrection is prefigured in this Mystical Type . Matth. 15.24 , 25 , 26. I am not sent but to the lost sheep of the house of Israel — It is not lawful to give the Childrens bread to Dogs — That this speech was also by way of tryal of the Womans Faith , appears by the event , and the Elogy which Christ give her ( ver . 28. O Woman great is thy Faith. ) The mind differs from the speech — he seems externally to segregate or distingush her from the Sheep , and at the same instant occulty cherishes and Comforts her as his . He compares her to a Dog , but places her at the same time at the Childrens Table . This passage intimates the good and Salvation of the Woman and all Beleivers , for we are hereby eminently informed by way of sweet consolation of the certainty of Divine help , though it be for a while delayed in Crosses and Calamities , as appears by that trying silence of Christ , ver . 23. viz. But he answered her not a word , upon which Ch●●ysostom says , the Lord knew that here was a hidden Jewel , which he would not conceal from us , but delay●●d his answer , that the Womans sedulity or diligence may become an example , and Doctrine to posterity , &c. 2. Some things are dissembling and Hypocritically spoken ( and sometimes with a bitter Sarcasm ) which are true in themselves , but not conformable to the mind of the speaker , as Gen. 37.19 Josephs Brethren said one to another , behold this master of Dreams cometh , &c. Such indeed Joseph was , for verse 5. he gave information of things to come , and had the gift of interpreting others Dreams , as chapters 40. and 41. But his Brethren did not so repute him , but call him so in a way of Mockery and Derision . 2 Sam. 6.20 . Michael said to David her husband . How glorious was the King of Israel to day , &c. David was truly glorious in that sacred gesture and Art , as he himself says , ver . 21 , 22. but to her it seemed to be lightness and scurrility , void of Royal gravity , for 't is said , ver . 16. That she despised him in her heart , Psal. 22.8 . He trusted in the Lord that he would deliver him , let him deliver him , seeing he delighted in him . These things were most true in themselves , but in the opinion of those mockers false , who by this bitter Sarcasm denied Christ hanging on the Cross , as Matth. 27.43 . See Esa. 5.19 . Matth. 22.16 . The Disciples of the Pharisees being sent to Christ say , Master we know that thou art true , and teachest the way of God in Truth , neither carest thou for any man : For thou regardest not the person of Men — These words were true of our Saviour Christ , but not conformable to the mind of the Pharisees , who spoke by way of snare and Irony , as Luke 20.20 . appears . See Matth. 27.29 , 40 , 42 , 43. Mark 15.29 . &c. 3. Some things manifestly false , and spoken with an intention to deceive , by such as knew it to be otherwise , are set forth by way of * history and Narration , as Gen. 3.4 . And the Serpent ( that is the Devil in the Serpent ) said unto the Woman , ye shall not surely die , for ( ver . 5. ) God doth know , that in the Day ye eat thereof , then your eyes shall be opened , and ye shall be as Gods , knowing good and evil . — This the Father of lies knew to be quite otherwise , but would by that falshood circumvent and deceive Eve. By the opening of their Eyes , which he by a fallacy Promises is intimated the accuteness of the mind and understanding , in comparison of which the former concreated Wisdom may seem to be blindness — Thus the deceiver plays his game to the destruction of Adam and his Posterity , had not immense Grace stept in to prevent it . Matth. 2.8 . Herod says to the Wisemen — Go and search diligently for the young Child , and when ye have found him , bring me word again , that I may come and Worship ●●im also — His intention was to destroy the Child Jesus , which , by the inhumane and execrable Massacre of the Children afterwards , is evident , but by this Irony and Hypocrisie , he would delude the Wise men . Lastly , There are some things where there seems to be an Irony , but when the thing is more exactly considered , there is none , is Jer. 4.16 . The Watchers ( or keepers ) come from a far Country , &c. Some think that by a Watchman , or Keepers ( by an Antiphrasis or Irony , ) we are to understand destroyers . But in Truth the Babylonians are to be understood , who for their own safety and profit were watchers , lying in wait about the Fields , lest any thing should escape away , or get from them , as hunters who watch every place of egress out of a Wood , lest the Beasts they hunt , should escape into the open Fields , as verse 17. Ezek. 3.24 . Then the Spirit entred into me , and set me upon my feet , and spake unto me , and said unto me , go shut thy self within thine house . Junius and Tremel●●ius alledge , that these and the following words are to be understood by an Irony ; as if he had said , is it a Prophets office to hide himself , when I bid him go forth — There are others which say , that it was spoke by way of Sarcasm and indignation — paraphrasing thus ; if thou art resolved to disobey my Command , go into thine own House , and experience what it is to contend with me — such Sarcasms are found , Judg. 10.14 . Esa. 50.11 . But the truth is , that , because God had sufficiently instructed the Prophet by his Spirit , and gave him courage to publish his Will , and because we do not read that this Prophet used any Tergiversation or shuffling to avoid the work appointed him ( as we read of Moses , Exod. 3.11 . and 4.10 , 13. Of Jeremy Chap. 1.6 . and 20.9 . Of Jonas , Chap. 1.3 . ) the best way is to interpret these words properly as they sound , viz. that it is a serious Command of God , that he should shut himself in his House , and dispatch his Prophetical Actions mentioned chap. 4. ( see also chap. 8.1 . ) to which belongs , what is added of the binding of men ( as it were with Cords ) by Angels at the Command of God , as verse 25. For God uses these ministring Spirits in his Government of men ; and that which is spoken chap. 4. belongs to these , is evident by the 8th . verse of that chapter , &c. Matth. 4.3 . The Tempter says to Jesus , if thou be●●st the Son of God , command that these Stones may be made Bread. In which Words Theophylact says , there is an Irony , as if he had said , neither art thou the Son of God , neither canst thou do this . But more truly it is to be interpreted a Diabolical fraud , for Tryal of a thing by him not certainly known , as D. Chemnitius . In his Evangelical Harmony says , cap. 19. viz. The Devil had a double purpose . ( 1. ) To know whether Jesus was really the Son of God by this Reason , that if by his bare Word or Command he could turn Stone into Bread , then of certain he is the Son of God ; therefore he says not Pray , but Command , but if in the extremity of his hunger and necessity , he cannot do this , then he cannot be the Son of God , and therefore Satan would take occasion to despise and mock him , thus , in vain do you trust to that heavenly voice ( Matth. 3.17 . ) and believe , or hope that others shall beleive thee to be the Son of God. ( 2. ) By that Temptation the Devil endeavours to intice Christ into some sin , or distrust of the Divine Oracle , or into a vain ostentation , or empty Glory , if by the Devils suggestion he should work a Miracle , &c. John 18.38 . Pilate said unto him , what is Truth ? In which words some say there is an Irony . But in exact speaking ( of this Trope ) there appears to be no repugnancy betwixt the words , and the mind of the speaker , but rather a supine or careless contempt and disdain of truth in the Heart of Pilate , who argues by way of diminution ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or slight the matter , as if he had said , if there be a dispute betwixt the Jews and thee , about the Truth of Religion , I do not Judge it of that weight , as to lose my time to hear your altercations ( or frivolous contentions ) &c. John 14.14 . And he ( Pilate ) saith , unto the Jews , Behold your King , which is taken as Ironically spoken , by many — as if he had mocked the Jews , then accusing so abject , low , and contemptible a man , that would aspire at the Government , and threaten the Monarchy of the Caesars . But it is more proper to say , that Pilate had respect to the publick acclamation of the People four days before ( when they saluted Jesus as their King , ) Luk. 19.38 . John 12.12 , 13. In this sence they are the Words of the Excellent D. Gerhard * Jam olim , expectatis Regem vobis promissum , &c. For some time past you have expected your promised King , but so soon as he appears do you wish him dead ? Consult your own honour , and let it not be said that you furiously persecuted him , to whom you have given Royal Honour . Caesar does not fear this King ; do you rather pity him , and give over your thoughts of Crucifying him . If he be really your King , why , with so great fury do you , design him for such heavy punishment , whom you ought rather to defend ? But if he hath falsly boasted himself to be a King , dismiss him with stripes , which ( for his temerity ) will be enough to the sufferer . So therefore by a secret instinct of God , Pilate confesses Jesus to be a King , even before his crucifixion , as he afterwards attributed a Royal Name and Honour to him in the inscription upon the Cross , that we may understand that he therefore died , because he is our King , and that the Goverment is upon his Shoulders , Esa. 9.6 . &c. Acts 23.5 . Then said Paul I wist not Brethren , that he was the High Priest , upon which words we will transcribe the paraphrase of the learned Rivet . * I know there are many who assert that the Apostle spoke this by an Irony , because when he lived among the Pharisees , and being himself a Pharisee , although the person should be unknown to him , yet by the manner of that Courts sitting , he could not but Judge who among them was Cheif or High Preist , having said ver . 3. That he sate to Judge him after the Law. But to me it seems more probable , that Paul , hearing a voice from some of those that sate to Judge ( for the Priests and all the Counsel came , as Acts 22.30 . ) and not knowing from whom it came , spoke so . He judged it not to come therefore from the High Preist , because so hasty and rash a signification of offence did not become his Office and Authority , nor was such a speech of ( at least dissembled ) Sanctity like to proceed from him . It is therefore plain that this Councel was not convened in the accustomed place , where the Judicatory order and debates was defined or assigned to be according to every ones dignity and merit , but near the Tower , whither they were called from the Tribunal where Paul was , which is indicated in the 30 ver . of the preceding chapter . — And he Commanded the Cheif Preist and all their Councel to appear ( in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to come ) Paul therefore hearing a voice from that Company , denounces Gods punishment to the speaker ; for all they that came with the High Priest sate to Judge . See also Fr. Junius paral . 1.98 . &c. 1 Cor. 6.4 . If then ye have Judgement ( or Judicatories ) of things pertaining to this Life , set them to Judge who are least esteemed in the Church — Some say that these Words are an Irony , because Paul says verse 5. I speak to your shame ( or blushing ) But it is more probable that the Apostle spoke seriously — Erasmus upon the place says , The Apostle speaks thus , because he would not have Christians to contend before the wicked , but that they should rather choose the meanest Christian as an arbitrator of their Cause , then wrangle before those Tribunals . Aretius upon the place , says , The Apostle delivers his mind about what they should do , for they alledge thus , you prohibit us to try our controversies before the Heathen Tribunals , but where shall we have a competent and capable Judge ? The Church not only wants a Magistracy , but also Persons fit to determine and compose such differences as ours . The Apostle answers , that the latter is untrue because the meanest Christian in these matters have a right of equality with the greatest . The dignity of the Church is great , for Paul judges the meanest worthy of the Office of being Judges , rather then appeal to a Heathen Judge , What shall we not therefore hope from Superiors ? But that phrase ver . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( I speak it to your shame ) is thus well expounded by Aretius . This is a new Argument taken from publick shame , for to wrangle or go to Law , before a Pagan Judge , was no less then to bring a scandal upon the Church : Therefore there is a caution given against that , and because brought occasion of shame upon the Church , therefore the Apostle says deservedly , I speak it to your shame , &c. CHAP. VI. Of a Metaphor in General . OF a Metaphor in general , let the following things be noted . 1. As to its Definition , it is said to be a [ Trope , ] when a word is trans●●ated from its proper and Genuine signification to another less proper — Or when like is signified by like . Fabius lib. 8. c. 6. calls it a short similitude — There are other Definitions , but all to this sence . Some in handling the Definition of this Trope tell us , that a Metaphor may be taken , either from a simple similitude , or from Analogye or proportion . And that these two are different , because there may be a similitude betwixt two , as between a living and a painted man whence the name of the Man is ascribed to the picture . But in proportion two answers two , as Aristotle in his second Book of the Soul compares a ●●oot to the Mouth , because it performs the same office to a Plant , as the Mouth does to a living Creature — Here is indeed a double similitude , for a Plant is compared to a living Creature , and the Root to his Mouth , because Plants receive their nourishment from the Root , as a living Creature does by the Mouth . Of the first sort is that Metaphor , when drops of Dew are called Pearls , when Flowers are called Stars , or a gross corpulent man is called a hog . Of the later are , when the master of a Ship has been by Poets compared to a Waggoner , and e contra , because he takes the same care of his Waggon , as as the Master does of his Ship. In Scripture Metaphors we shall observe the same distinction , but promiscuously . 2. As to its difference from a similitude and Parable , the difference is either contracted , or more large ; for in a similitude there is a manifest comparison of one thing with another , and so 't is a logical Argument ; but in a Metaphor there is one thing put for another that 's like it , which nevertheless in its explication is to be handled by an apparent similitude . And we are to note here ▪ that frequently in Scripture ( especially in the Proverbs of Solomon ) a Word or Phrase may be expounded by the deficient particle , And in such it is rather a contracted Similitude , then a Metaphor ; and therefore many things of that nature are not hereafter reckoned amongst Metaphors . 3. As to its Dignity , as this Trope is the most frequent , so it the most florid and pleasant , giving a most wonderful energy or power , and evidence to the style of Holy Scripture , so that it may be truly called , the Academy or School , where God Communicates the knowledge of Nature and the Creation to his Scholars , affording matter enough for their most serious and diligent study , making plain those Divine and glorious matters therein revealed in terms which call for deep scrutiny and search into their Nature and Proprieties . For as Rivet tells us , Isag. ad Script . Sacr. cap. 5. p. 49. The Scripture chiefly treating about things relating to Grace and Glory , yet affords occasion for the perfection and study of all Phylosophical knowledge , and borrows so much of natural things , as may serve for a looking-glass to represent Divine things to our Eyes , &c. 4. As to the manner of handling , whereas the properties of things from whence they are deduced , are many and various , there must be great care and accuracy used to find out the Reason of the similitude , and the Scope or intention of the Comparison , lest there may be an Abberration from the proper coherence of the Text , or the Analogy of Faith , to do this it is needful that a person be well acquainted with the respective Natures , and the Phylosophical Notions and Theories of all things from whence this Trope is taken , as also with the peculiar Customes , and distinct qualities of other Nations , particularly the ancient Jewish state in their Ecclesia●●tical and Civil Government and Oeconomy ; besides the knowledge of the Original Languages , ( in which the Scriptures were penned , as Hebrew and Greek ) which very frequently carry a native Grace and emphatical fulness , hardly expressible ( with the same beauty and significancy ) in a Translation . More particularly there ought to be care taken , that one Metaphor be not strained to express things in themselves quite opposite , nor make the parallels run till they grow lame ; for one Metaphor may be brought to signifie many things , with respect to some different qualities and diverse Attributes . Thus Christ is called a Lyon , Rev. 5.5 . because noble Heroick and unconquerable : The Devil is called a Lyon , because roaring , rapacious and devouring , 1 Pet. 5.8 . Wicked men and Tyrants are called so , Job 4.10 , 11. 2 Tim. 4.17 . Because they are fierce , outragious , and cruel to weaker men , as the Lyon is to weaker Creatures . By the like Reason an Vnicorn is compared to the Goldly , with respect to its strength and courage , Psal. 92.10 . And to the wicked because of its desperate boldness and spitefulness , Psal. 22.21 . [ Leaven ] expresses the wonderful force and penetrating vertue of the Word and Kingdom of God , Matth. 13.33 . With respect to its piercing and diffusive quality ; but it is applyed to corrupt and evil Doctrine , Matth. 16.6 . 1 Cor. 5.6 , 7. Because of its malignant and sowring quality , which is also very spreading , and insinuates it self into all the parts . [ Sleep ] Metaphorically denotes the quiet and peaceable Death of the Godly , 1 Thess. 4.13 , 14. And the carnal security , carelessness , and infidelity of sinners . Rom. 13.11 . Eph. 5.14 . The [ Sun ] amongst other things denotes happiness , because of its light and splendor , Judg. 5.31 . and in felicity or misfortune because of its scorching and excessive heat , Psal. 121.6 . Matth. 13.6 , 21. &c. [ A shadow ] signifies protection against evils , as Esa. 49.2 . and many other places — because it defends from intemperate heat . It also denotes great perils and calamities ( as Psal. 23.4 . Luke 1.79 . ) because of its darkness and foggyness , which are symbols of sorrow and evil . [ A River ] Metaphorically denotes plenty of good and desirable things , Psal. 36. 8. — 46.4 . Esa. 66 , 12. Because of the abundance of its Waters and the usefulness thereof well known — It also denotes terrors , perils , and overwhelmings , Psal. 18.4 . and 124.4 . because of the danger of its rapid and sudden inundations . The [ Harvest ] is used in a good sence , Psal. 126.4 , 5 , 6. Matth. 9.37 . And elsewhere , because of the great profit and necessity of the gathered fruit . 'T is also used in a bad sence , Jer. 51.33 . Joel 3.13 . because it is cut down and destroyed . [ Treasure and Treasurer ] is also to be understood in a good sence , Matth. 6.20 . &c and in a bad sence , Rom. 2.5 . both are joyned , Matth. 12.35 . Sometimes Metaphors taken from diverse things , are joyned together , where there is a necessity of a distinct enumeration ; an evident example of this we have , Lam. 3. to the 16. ver . Where Metaphors are taken sometimes from Men of different circumstances and capacities ; sometimes from Beasts to set forth the punishments inflicted by God. So in Eph. 2.20 . The Metaphors taken from Civil Society , and from building are joyned together , to set forth the Mystical Conjunction of the Godly in Christ , &c. 5. As to the variety of the Metaphors Bartholinus rightly says , That they may be taken from all things in the World , whether substances or accidents , natural or artificial things . And Cicero says , Nihil est in rerum natura , unde simile duci non possit , that there is nothing in nature from whence a similitude may not be brought , adding , that the variety of Metaphors is almost infinite . Others say , that 't is as possible to empty the Sea with sieve , as to reduce or confine Metaphors to certain Classes or bounds . — The like may ( in a manner ) be said of the Metaphors in Holy Scripture . But in as much as it is very profitable for such as are studious in that Sacred Writing , it shall be endeavoured so to dispose of most , if not all , the Metaphors ( as much as may be done among such a multitude of them ) found there , especially the most frequent and illustrious , as that they may be reduced to a certain Order , under their respective Heads , which will inable us to give a found judgment of the most Elegant and Rhetorical part of the Bible . And if any be missing , the Harvest being large , it may stir up others to gather up and improve the gleanings . 6. As to the right distribution or distinction of Metaphors into their right Classes or Heads , some take the Method of Plutarch and Quintilian ( who to avoid confusion in such an infinite variety , which can scarce be concluded or terminated by art , rightly say , that the most illustrious sort of Metaphors are to be expounded and distinguished under certain heads ) and they make them four , viz. 1. From animate things ( viz. such as have life ) to animate , as when God is put for a Magistrate , or a Shepherd for a Prince or Ruler . 2. From animate things to inanimate ( viz. things which have no life ) as when the Earth is said to Groan , and the Olive to Lye. 3. Or from inanimate things to animate , as when Christ is called a Door , a Vine , &c. 4. Or from inanimate things to inanimate , as when the Mystery of Salvation , is called a foundation , 1 Tim. 6.19 . 2 Tim. 2.19 . &c. Others not respecting things as they are in Nature , observe a Grammatical series , or order , because Metaphors , are found in Nouns , Verbs and Adverbs . In Nouns Substantives , as where it is said Deut. 22.14 . The fat of the Kidneys of Wheat , for choice grains of Wheat , where is a double Metaphor . First , In ( Fat ) for the choiceness or preciousness , and Secondly , In ( Reins ) which is put for Grains , because they are like them in Form ; and both are joyned because the Reins in a living Creature are covered with Fat. Thus Christ is called the Light of the World , Joh. 8.12 . The Good Shepherd , Joh. 10.11 . The Apostles are called the Salt of the Earth , Matth. 5.13 . &c. In Nouns Adjective , as when one is said to be of Vncircumcised Lips , Ears , Heart , as Exod. 6.12 . Jer. 6.10 . and 9.26 . For to be of an impure and sinfull heart — when the unbelieving and worldly minded man is said to be Dead , Mat. 8.22 . — When the Word or Heavenly Doctrine is said to be sound ; 1 Tim. 1.10 . and 6.3 . 2 Tim. 1.13 . and 4.3 . &c. In Verbs , As when 't is said of the Wicked they shall wither , Psal. 37.2 . That is , they shall perish , The Soul is said to thirst , when it earnestly and vehemently desires any thing , Psal. 42.2 . So when putting on is taken for assuming , as Eph. 4.24 . In Adverbs , As when to take a thing hardly is put for Grief and Sorrow , as Gen. 21 ▪ 11. To speak hardly is put for roughly or severely , as Gen. 42.7 . To be grievously wounded is put for very much ; 1 King. 22.34 . Thus in the vulgar Latine Edition , but the Hebrew is without Adverbs there . But a more proper Example is in Matth. 26.75 . He wept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bitterly , that is , very much ; a Metaphor taken from Tast ; So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Splendidly , is put for eminently or sumptuously ; Luke 16.19 . But waving these , our method shall be to consider this Trope ( 1. ) More Specially . ( 2. ) More Generally . 1. More Specially , which shall be about things that are translated to God , which properly belong to Man. Chap. 7. The 2. About what things belonging to other Creatures are ascribed to God , Ch. 8. The 3. When things properly ascribable to persons , are attributed to things that are not persons , Chap. 9. 4. More Generally , which shall be to lay down the distinct Heads and Classes of Metaphors , with succinct Explications of each . 5. We shall produce such Metaphors taken from God and the Creatures , as are obvious in Universal Nature . ch . 10 , 11.12 . 6. Such as are taken from Sacred persons and things , as Divine Worship , &c. Chap. 13. CHAP. VII . Of Metaphors Translated from Man to God , which kind is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ANthropopatheia is a Metaphor by which things properly belonging to Creatures , especially Man , are by a certain similitude attributed to God and Divine things . It is likwise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , condescension , because God in his Holy Word descends , as it were , so low as our capacities , expressing his heavenly Mysteries after the manner of men , which the Hebrews elegantly call The way of the Sons of men . In this Metaphor it is very necessary to take great heed that no mean , base , or indecent thing be attributed to the most High and Holy Majesty , but that the Reason of the similitude be always improved with this Caution or Canon of Divinity ▪ viz. Whatsoever is translated from Creatures to God , must first be separated from all imperfections , and then that which is perfect may safely be ascribed to God ; To understand these similitudes , as the Lord descends graciously to us , so let us with a Devout mind ( by Faith and Prayer ) ascend unto him , comparing spiritual things with spiritual , 1 Cor. 2.13 . That we may have honourable apprehensions of him and his Divine Mysteries , which cannot be done without the aid of the Holy Spirit , who only knows the things of God , and the depths of his Wisdom , revealing them to men by the Word , 1 Cor. 2.10 , 11. To this may our Saviours speech be referred John 6.53 . When by a similitude of humane things he speaks of the participation of heavenly things , some of the Disciples being of gross and carnal understandings said , This is an hard Speech , who can hear it ? abhorring such Flesh eating , and Blood drinking , to whom Christ says , ver . 63. It is the spirit that quickneth , the flesh profiteth nothing : The words that I speak unto you , they are Spirit and they are Life . That is , my words are not to be received in the mode and measure of vulgar or Earthly things , but waving such thoughts by the aid and guidance of the Spirit , as things spiritually spoken they are to be spiritually understood , and by Faith to be beleived , for so they are Life and give Life , &c. In proceeding we shall not only shew those Metaphors that respect God , considered singly in his Essence and Divine Majesty , but also as manifest in the flesh . Some Metaphors are taken from Man , and some from other Creatures . From Man — as 1. His Parts and Members . 2. His Affections . 3. His Actions . 4. His Adjuncts . Of which in order . The Parts and Members of a Man attributed to God. A Soul is attributed to God , by which his Life , Essence , and Will , and therefore God himself , is understood : For as man lives and operates by the Soul , so God in himself is Essential Life , and a most pure act — My Soul shall not abhor you , Lev. 26.11 . The wicked his Soul hateth , Psal. 11.5 . See Esa. 1. ●●4 . and 42. 1. Jer. 5.9.29 . Matth. 12.8 . Heb. 10.38 . Hence the Lord is said to swear by his Soul , Jer. 51.14 . Amos 6.8 . that is , by himself , as our Translation renders , it and agreeable to Esa. 45.23 . Jer. 22.5 . Heb. 6.13 . Where it is expounded . [ A Body ] by reason of his incorporeal Essence is no where attributed to God , but 't is ascribed to our Saviour Christ in a twofold respect . 1. As opposed to the Shadows , Figures and Types in the Old Testament , the Truth , Complement or Fulfilling of the things prefigured by these Shadows , being held forth in him , Col. 2.17 . Which are a shadow of things to come , but the Body is of Christ , that is , the Truth and Complement is in Christ. And Col. 2.9 . It is said that in him dwelleth all the fulness of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bodily , that is , most really , perfectly , and solidly , not in a Typical or shadowy manner , as God manifested himself in the Old Testament . 2. The Church is called the Body of Christ , Eph. 1.22 , 23. And ( God ) gave him to be the Head over all things to the Church , which is his body , the fulness of him that filleth all in all . It is called his Body , because he Rules it , giving Sense , Life and Spiritual motion to it , as a mans head does to his body . It is called his fulness , because ( though Christ is absolutely perfect in himself , and has no need of us ) his Love is so great to his Church , that he will not be without it , any more then a head would be willing to want his members . Father , I will that they also whom thou hast given me , be with me where I am , &c. John 17.24 . Eph. 4.12 , 15 , 16. So much for Christs Mystical Body . As for the humane Body of our Lord , it being really and not metaphorically such , it concerns not this place . God is called the [ Head ] of Christ. 1 Cor. 11.3 . ( 1. ) With respect to his humane Nature , for in that sence Christs says the Father is greater then he , John 14.28 . ( 2. ) With respect to his Office as Mediator and Redeemer , for all the actions of Christ were done by the Will , Order , and Commission of the Deity . The Apostle by the figure Climax , or a certain Gradation in the same text calls Christ the head of the Man , because he chose that Sex , when he took humane Nature upon him , so becoming the first●●born among many Brethren , Rom 8.29 . He also calls man the Head of the Woman , because of the preheminence of Sex , and being ordered her Lord and Superior . In these places the Word is Metaphorical , in respect of eminency , because the head in the natural body is seated highest , excelling the whole body in dignity of sense and reason . ( 3. ) In respect of Rule and Government , the natural body being ruled by it , &c. More generally Christ is called the Head of the Church Eph. 1.22 . and 4.15 . Col. 1.18 . &c. In which sence man has no prerogative over the Woman , as to the participation of the benefits of Christ , and Mystical Union with him , Gal. 3.28 . Neither Male nor Female , for ye are all one in Christ Jesus . Hence it is said Eph. 1.10 . That he might gather together in one head all things in Christ , both which are in Heaven and which are on Earth , which Chrysostom well interprets , viz. It is done by the mystery of Redemption , that Celestial and Terrestrial things , that is , Angels and Men , should have one head , that is , Christ , whereas before by reason of mans sin , heavenly things were separated from Earthly . [ A Face ] Is attributed to God , by which the manifestation of himself to Angels and Men , and the various workings of his Providence is to be understood ; for so God is known to us , as one man is known by his face , to another : the Face of God , signifies manifestation . 1. In the blessed state of Eternity , Psal. 16.11 . With thy Face is fulness of Joys , ( so the Hebrew ) and Psal. 17.15 . I will behold thy Face in Righteousness : I shall be satisfied when I awake in thy likeness . Matth. 18.10 . Their Angels do always behold the Face of my Father which is in heaven . In this sence no man can see Gods Face and Live , Exod. 33.20 , 23. For now we see through a glass darkly , but then Face to Face , 1 Cor. 13.12 . &c. 2. In the state of Mortality , when God in any measure reveals himself . As , ( 1. ) By the Face of God his presence and propitious aspect is noted , as Exod. 13.21 . The Lord went before them by day in a pillar of a cloud , and by night in a pillar of Fire , Exod. 33.14 . My Face ( so the Hebrew ) shall go with thee , and I will give thee rest , and verse 15. Moses said , If thy Face go not ( with us ) cause us not to go up hence , &c. that is , if you be not present as heretofore in the pillar of a Cloud and Fire . Hence that appellation given to Christ is deduced , Esa. 63.9 . The Angel of his Face or presence , because by the pillar of a Cloud and Fire in a visible manner he led the Israelites of old , and made the Face of God ( as it were ) conspicuous to them : others say it is because he is the image of the invisible God , by whom we know the Father as one man is known by his Face to another , Col. 1.15 . John 14.9 , 10. which cannot be said of any other . The Face of God signifies also that glorious appearance of God to the people on Mount Sinai , Deut. 5.4 . And that more illustrious manner of his Revealing himself to Moses above any other , Deut. 34.10 . See Numb . 12.6 , 7 , 8. &c. Sometimes the Face of God is put for the place where God reveals himself , and where the Ministry of the word flourishes , or as Jehovah himself words it , Exod. 20.24 . Where he Records his Name , &c. Thus Cain is said to go forth from the Face of God , Gen. 4.14.16 . that is , from the place where his Parents worshipped him , and Jonah rose up to flee from the Face of the Lord — that is , left the Church and People of God , to go to Tarshish among Infidels ; not , but that he knew , that none can so fly from the Face of God , as to be unseen by him , but he thought that there was no place for Divine Revelations besides the Holy Land , and therefore hoped that in those strange places God would no longer trouble him , nor impose so hard a Province upon him as to Preach against Ninive , &c. See Exod. 23.15 . and 25.30 . Psal. 100.1 , 2 , 3. and 104.4 . 2 Sam. 21. 1. Psal. 139.7 . Lev. 17.10 . Psal. 9.4 . &c. Sometimes wrath and divine punishment is noted by the Face of God , as Psal. 68.1 . Let them that hate him flee before his Face — Jer. 21.10 . I have set my Face against this City for evil , &c. Lam. 4.16 . The Face of the Lord hath divided them , &c. 2 Thess. 1.9 . 1 Pet. 3.12 . Sometimes the Grace , Favour , and Mercy of God is exprest by it , as Dan. 9.17 . Psal. 13.2 . Ezek. 39.24 . Psal. 31.20 . Psal. 17.2 . 2 Chron. 29.12 . Num. 6.25 , 26. Psal. 4.7 , and 31.17 . and 67.1 , 2 , 3. Psal. 80.4 , 8 , 20. 'T is said of men to seek the Face of God , that is his Grace and favour by Prayer , Psal. 27 : 8. 2 Chron. 7.14 , 17. Esa. 18.3 . &c. God is said to have [ Eyes , ] by which we are to understand his most exact knowledge , Psal. 11.4 . His Eyes behold-his eye-lids try the Children of men — ( In the word Eye-brows there is also a Synedoche ) Job 34.21 . For his Eyes are upon the ways of man , and he seeth all his goings , that is , he clearly discerns and understands the ways of man , which intimates , 1. A present act ( they are . ) 2. A continued act , his Eyes are never off the ways of man. 3. An intentive and serious act , this denotes not only a bare sight , but also that which is operative , as being done , with most exact scrutiny and disquisition — God looks through and discerns men to the utmost , he beholds not only the external acts of men , but also the soul and Spirit of them . Esa. 1.16 . Put away the evil of your doings from before mine Eyes , that is , be ye pure inwardly as well as outwardly , for I see through you , &c. It is said Hos. 13.14 . Repentance shall be hid from mine Eyes — that is , they do not Repent at all , therefore will I not respite the sentence , but execute it certainly — for that which is hid from the Eyes or knowledge of the Omniscient God , is not , nor can have existence , Psal. 110.4 . Rom. 11.29 . Esa. 65.16 . Heb. 4.13 . All things are naked and opened unto the Eyes of him with whom we have to do — the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred in our Translation ( opened ) is very Emphatical , for it signifies a dissection , quartering , or cleaving asunder through the back-bone , as they do in Anatomy , wherein they are very curious to find out every little Vein or Muscle , though never so close , so as nothing can be hid — The Apostle therefore translates this word to his purpose , to signifie that all the secrets of Hearts are so exposed to the notice and view of God , as if all were dissected and opened like a meer Anatomy . 2. By the [ Eyes ] of God may be understood his providential Grace and divine benevolence to men , Deut. 11.12 . A Land which the Lord thy God careth for ( or seeketh ) the Eyes of the Lord thy God are always upon it , from the beginning of the year , even unto the end of the year — that is , he graciously cherishes , takes care for and defends it , 1 Kings 9.3 . I have hallowed this house which thou hast built , to put my Name there for ever , and mine Eyes and mine Heart shall be there perpetually — that is , my presence and blessing shall be there with you . 2 Chron. 16.9 For the Eyes of the Lord run to and fro throughout the whole Earth , to shew himself strong in the behalf of them , whose Heart is perfect towards him — and Ezra 5.5 . The Eye of their God was upon the Elders of the Jews , &c. that is , they are under his care and gracious protection , while they build the House of the Lord , Psal. 32.8 . I will guide thee with mine Eye , that is , I will inform thee by my spirit , and will lead thee in a right way . See Psal. 34.15 . 1 Pet 3.12 . Ezek. 20.17 . and 5.11 . and 7.4 . Deut. 32.10 . Psal. 17.8 . Zach. 2.8 . and 3.9 . with 4.10 . 3. Sometimes the [ Eye ] of God signifies divine wrath and punishment , as Amos 9 4. I will set mine Eyes upon them for evil , and not for Good. And Esa. 3.8 . Their Tongue and their Doings are against the Lord , to provoke the Eyes of his glory . [ Ears ] are attributed to God , which denotes not only his knowledge of all things done on Earth , but also that he understands , approves of , and gives gracious Returns to the Prayers and Applications of his people , Psal. 10.17 . and 31.3 . and 55.1 , 2. and 71.2 . and 130.2 . By the Ears of God we are to understand that , 2. He knows the sins of men , which are said to Cry , and enter into the Ears of the Lord , Jam. 5.4 . Esa. 5.9 . There is a very Emphatical phrase of the promise of the Messiah , Psal. 40.6 . Mine Ears hast thou digged ; that is , thou hast markt me as a faithful servant to thy self — by this the most perfect servitude and obedience is noted from the Son ( as incarnate or made flesh ) to the Father . The metaphor is taken from a Custom amongst the Jews , that the servants Ear should be bored through with an awl , and serve for ever , unless he would be made free the seventh year , Exod. 21.6 . Deut. 15.17 . See Esa. 50.4 , 5. Heb. 10.5 . [ A Nose ] is attributed to God , Deut. 33.10 . They ( that is , the Levites ) shall put incense before thee , ( in the Hebrew ) to thy Nose — some interpret it , to thy Face , that is , before thee , Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ezek 8.17 . And lo , they put the branch to their Nose ; this is rendred , and lo they send a stink to their Nose , which the textual Masora says should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Nose , ( viz. Gods Nose , which opinion is taken up by Galatinus , Vatablus , and Schindler — but the word translated ( stick ) signifies also , a Branch , so that the meaning of the text ( as Jerome says ) must be . It was a custom for 25 men in the likeness of Idols to hold a branch to their Noses , doubtless of palms , which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it may by these be signified that they worship the Idols . See Ez. 15.2 . [ A Mouth ] the instrument of speech is attributed to God , by which his Will , Word , Sentence , Command , &c. is understood . As Josh. 9.14 . 1 Sam. 15.24 . 2 King. 24.3 . Esa. 30.2 . &c. There is a notable place , Deut. 8.3 . Man doth not live by Bread only , but by every word that proceedeth out of the Mouth of the Lord doth man live — that is , as God hath appointed , and administred the means of living , whether ordinary or extraordinary , ( as that in the Desart was when they were fed with Manna ) upon which place Vatablus says thus , Some understand these words of spiritual life , as if it had been said , that souls are not fed by visible Bread , but by the Word of God ; which indeed is true in it self , but Moses had another meaning ; for whereas no person had Bread , he alludes to the Manna , which was sent as an extraordinary supply to the People , that it might be received as an evident truth in all Ages , that mans life depends not upon Bread or any external provision , but upon the good pleasure and providence of God , which preserves natures order , and the Creatures being . So that the Word of God is not put for Doctrine , but the Decree published by God in order to that end . For the Lord throws not off his Creatures , for as he gives them life , so he sustains it . Heb. 1.3 . This speech of Moses is repeated by Christ , and opposed to Satans Temptation , Matth. 4.4 . upon which D. Calixtus has these words . Our Saviour neither affirms nor denies himself to be the Son of God , but urges a most proper argument out of Deut. 8.3 . Where Moses puts the Israelites in mind how they were fed for forty years not by usual Bread , but by Heavenly Manna , as if he had said — I have no reason to despair , as if I must die for want of Bread , neither is there any necessity that Bread should be produced by miracle , because such are not to be wrought at the pleasure or curiosity of every body , but then only when the Glory of God requires it , and when needful in order to mens Salvation ; for man lives not by bread alone , but by every word which proceeds out of the Mouth of God , that is , by any other way , which God in his immense power , and unconstrained will has constituted and appointed , that thereby the Life of man may be supported . It is said of Christ , Esa. 11.4 . That he shall smite the Earth with the Rod of his Mouth , and with the breath of his lips shall he slay the wicked , agreeable to 2 Thess. 2.8 Whom ( viz. the wicked one ) the Lord shall consume , with the Spirit of his Mouth — by which is understood the Word of Christ , which shall judge and condemn the wicked , John 12.48 . The Chaldee translates it thus — By the speech of his lips will he slay the Anti-Christ or wicked Anti-God , as Guido Fabricius in his Sy●●iack and Chaldee Lexicon renders it . [ Lips ] are ascribed to God , Job 11.5 . when speech or external manifestations of his mind are attributed to him — O that God would speak and open his Lips against thee . Sometimes Lips and a Tongue are attributed to God , when he is angry , as Esa. 30.27 . His Lips are full of indignation , and his tongue as a devouring Fire — and his breath as an overflowing stream , &c. Upon which Musculus thus paraphraseth . These things are ascribed to God after the manner of men , and are terms borrowed from a Warriour vehemently provok't against his Enemy , his face burns , that is , his eyes are inflam'd , his Lips , and other gesture betokening a violent indignation , &c. Psal. 18.8 . In the description of Gods Anger , there are many similitudes borrowed from Tempests , Lightning , and other dreadful things to terrifie man. VVhen God is said to speak to any mouth to mouth , it denotes familiarity and intimacy , which prerogative the Lord granted to Moses , Num. 12.8 . It is said Jer. 18.17 . I will shew them the * back and not the Face , in the day of their calamity ; whereby is signified a denial of his Grace and Favour , which is to be understood by Face — the word translated back signifies the hinder part of the Neck , and indicates Gods Anger , as if he had said — I will not vouchsafe to hear them when they call , nor look upon them when they implore my help . [ An Arm ] is attributed to God , by which his strength and power is signified ; because the strength of a man is known by the strength of his Arm , whether it be Labor , Fight , &c. Exod. 15.16 . Job 40.4 . Psal. 77.16 . Psal. 79.11 . Psal. 89.11 , 14. Esa. 30.30 . and 51.9 . and 59.16 . and 62.8 . and 63.5 . Luke 1.51 . &c. A stretched out arm is ascribed to God , in his delivery of his People from Egypt , Psal. 136.11 , 12. and Jer. 32.17 . Thou hast made the Heaven and the Earth by thy great power and stretched out Arm , &c. This Metaphor is taken from men fighting or when ingag'd in hard labour , who with all their strength and force employ their Arms , which sometimes they make bare to remove the impediments of Garments . Hence God says to the Prophet Ezekiel chap. 4.7 . — Therefore shalt thou set thy face before the siege of Jerusalem , and thine Arm shall be uncovered , and thou shalt prophesie against it , that is , thou shalt Preach against it with all thy might , as eagerly as a Warriour goes to Battle . Sometimes by the Arm of God the Doctrine of the Gospel is noted , as Esa. 52.10 . The Lord hath made bare his holy Arm , in the Eyes of all the Nations , and all the ends of the Earth shall see the Salvation of our God. See ver . 7.8 . &c. So Esa. 53.1 . It is said , Who hath beleived our Report , and to whom is the Arm of the Lord revealed ? Which is repeated , John 12.38 . Some in these places ( and Esa. 51.9 . and 59.16 . ) By the Arm of the Lord , do understand ( and not improperly ) the Messiah , who is the Power and Wisdom of God , 1 Cor. 1.24 . [ A Hand ] is attributed to God , by which is understood his Power , exerting it self in strong and marvellous operations . As Num. 11.23 . Job 10.8 . And 12.9 , 10. Psal. 8.7 . And 95.5 . Esa. 11.11 . And 59.1 . Or his strong and gracious protection , Psal. 31.6 . Psal. 144.7 . John 10.28 , 29. Act. 4.30 . Or Infliction of punishment , as Ezod . 9.3 . Job 19.21 . Psal. 21.9 . Psal. 17.14 . Psal. 38.3 . Acts 13.11 . From hence it is put Metonymically for the punishment it self inflicted by God , as Job 23.2 . My stroke ( in the Hebrew 'tis Hand ) is heavier then my groaning . And Job 27 . 1●● . I will teach you by the Hand of God , that is , the stroke or punishment of God. So Ezek 39.21 . The phrase — I will stretch forth mine Hand , signifies , I will punish . Exod. 7.5 . Esa. 5.25 . and 9.12 , 17 , 21. and 10.4 . and 14.27 . and 31.3 . Jer. 6.12 . Ezek - 16.27 . and 25.7 . Zeph. 1.4 . and 2.13 . So putting forth the Hand , Job . 1.11 . and 2.5 . Psal. 138.7 . So the shaking of the Hand of the Lord , Esa. 19.16 . signifies to be more grievously punished , as Psal. 32.4 . So to lighten the Hand signifies to mitigate punishment , 1 Sam. 6.5 . See Ezek. 20.22 . Esa. 1.25 . Acts 4.28 . The Hand of God is put for his Counsel and purpose . Esa. 49.22 . To lift up the Hand to the Gentiles , signifies a merciful calling them to Repentance , Prov. 1.24 . Esa. 65.2 . Because we lift up our Hands to such as we would embrace , or whose presence we desire . To smite the Hands together ( as Ezek 21.17 . and 22.13 . ) signifies a great * detestation and averseness . To lift up the hand , ( as Exod. 6.8 . For so the Hebrew is ) signifies to swear , as also , Deut. 32.40 . Ezek. 20.5.6 . and 36.7 . &c. R. Salomo and Aben-Ezra expound Exod. 17.16 . Of Gods Oath , viz. Because the Hand of the Lord hath sworn ( so the Heb. ) that the Lord will have war with Amalek from generation to generation , that is , the Lord hath sworn by his Throne . The Chald. expounds it thus , it is asserted by an Oath , that is , by the terrible One , whose Majesty dwells in the Throne of Glory , that there shall be a War waged by the Lord , against the House of Amalek to cut them off for ever , &c. Moses uses this phrase in allusion to what is spoke before verse 11. And it came to passe that when Moses held up his Hand , that Israel prevailed , and when he let down his Hand , Amalek prevailed , &c. It is said , John 3.35 . The Father loveth the Son , and hath given all things into his Hand , denoting a communication of the fulness of the Godhead to his humane nature . See Matth. 11.27 . and Col. 2.9 . A [ Right hand ] is ascribed to God , by which his Divine Power is understood , or indeed the omnipotent God himself , as Exod. 15.6 . Thy Right hand , O Lord , is become glorious in power , thy Right hand , O Lord , hath dashed in peices the Enemy , Psal. 77.10 . I will remember the years of the Right hand of the most high , Psal. 118.15 , 16. The Right hand of the Lord doeth valiantly — The Right hand of the Lord is exalted , the Right hand of the Lord doeth valiantly , Psal. 139.10 : Even there shall thy Hand lead me , and thy Right hand shall hold me , that is , thy power which is unlimited and diffus'd every where , Esa. 48.13 . More especially the Right hand of God notes his power , which he exerts in Mercy and Bounty to Believers , Psal. 20.7 . and 18.36 . and 44.4 . and 63.9 . and 8●● . 16 , 18. Sometimes his wrath and vengeance to his Enemies , as Exod. 15.6 , 12 , &c. The Phrase of Christs sitting at the Right hand of God , being exalted in his humane Nature , as Psal. 110.1 . Matth. 26.64 . Mark. 16.19 . Act. 2.33 , 34. and 7.55.56 . Rom. 8.34 . Col. 3.1 . &c. is not to be understood properly , as if there were a local situation in a certain place of Heaven , but by an Anthropopathy or Scripture way of speaking , and is to be understood of a Dominion and Power most powerfully and immediately operating and governing , as it is explained , 1 Cor. 15.25 . Eph. 1.20 , 21 , 22. and 4.10 . Heb. 1.3 , 4. and chap. 8.1 . A [ Finger ] is ascribed to God , by which likewise his power and operating vertue is noted , as men work by the help of their Fingers , Exod. 8.19 . and 31.18 . Psal. 8.3 . When I consider thy Heavens , the work of thy Fingers , &c. Some apprehend that there is a metaphorical emphasis in this place , because the Heavens were created with extraordinary facility by God , and built very artificially , as the finest and most precious sorts of workmanship are wrought by excellent Artists , not by strength of body , nor with their Arms and Hands , but by the dexterity of their Fingers . By the Finger of God , the Holy Spirit is understood , if you compare Luke 11.20 . with Matth. 12.28 . because it respects the vertue and power of its operation , as Act. 10.38 . &c. If a mans Fingers be contracted , it is called the Hollow of his hand , if extended , a Span , which by an Anthropopathy are ascribed to God , Esa. 40.12 . Who hath measured the Waters in the Hollow of his Hand ? And meted out the Heavens with a Span , &c. that is to say , the Lord hath done it ; denoting how easie it is to create all things , and most powerfully to support and govern what he has Created : For as men by Engines and Devices , do lift up and advance huge weights , &c. so it is much more easie for God to rule and dispose the whole Universe at his pleasure . Prov. 30.4 . &c. Esa. 48.13 . &c. A [ Heart ] is attributed to God , by which either his lively Essence is denoted , as the heart in man is judged to be the principle or beginning of Life . Gen. 6.6 . It greiv'd him at the Heart , that is , in himself — or else his Will and Decree , as Gen. 8.21 . the Lord said in his Heart , that is , he decreed and appointed . Chald. He said in his Word , Jer. 19.5 . It came not up into my Heart ( so the Hebrew ) that is , I did neither Will nor Command it : For the Scripture makes the Heart the seat of the soul , whose property it is , to think , will , and discern . More especially it signifies the good pleasure and approbation of God , 1 Sam. 13.14 . The Lord sought him a man after his own Heart , that is , his favour , or good will. So Act. 1●● . 22 . &c. Jer. 32 . 4●● . I will plant them in this Land assuredly , with my whole Heart , and with my whole Soul , that is , with greatest benevolence , regard and good Will. [ Bowels ] are attributed to Cod , by which his Mercy and most ardent love is expressed , Esa. 63.15 . Where is thy zeal and thy strength , the sounding of thy Bowels , and of thy Mercies towards me ? Jer. 31.20 . My Bowels are troubled for him ( that is , for Ephraim ) Luke 1.78 . Through the * Bowels of the Mercy of our God , whereby the day-spring from on high hath visited us . Hence comes the Verb — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ misericordia commoveri , to be moved with Compassion , which is frequently said of Christ , as Matth. 9.36 . and 14.14 . and 15.32 . Mark. 1.41 . and 6.34 . &c. See Gen 43.29 . 1 King. 3.26 Psal. 51.3 . See Esa. 63.7 . &c , where the Hebrew word that signifies Bowels and Compassionate love is ascribed to God. Illyricus upon the place — says , that this Metaphor is deduced from the love of Mothers to their Children , which they bear in their Wombs , ( the same Hebrew word signifying Bowels and Womb ) because the seat of affection is in the Bowels , and so Metonymically the thing containing is put for the thing contained , or the Cause or Instrument for the Effect — agreeable to Esa. 46.3 . Which are born by me , from the belly , which are carryed from the Womb ; which the Chaldee expresses , You who are beloved by me beyond all people , and dear beyond all Kingdoms . Others by the term ( womb ) would properly understand the time of Conception and Nativity , so denoting Gods Constant care and preservation even from the very birth . A [ Bosome ] is in three places attributed to God , Psal. 74.11 . VVhy withdrawest thou thy hand , even thy right hand ? Pluck it out of thy Bosom , that is , suffer thy right hand to be no longer idle , but employ it , ( as if it were drawn from thy Bosome , ) in finishing thy glorious work , against thine and our Enemies . See Prov. 19.24 . and 26.15 . Rabbi Kimchi , by the Bosome of God , understands a Sanctuary , which is ( as it were ) a certain hiding place for God , as a mans Bosom . Esa. 40.11 . He shall feed his flock like a Shepherd , he shall gather the Lambs with his Arm , and Carry them in his Bosom , and shall gently lead those that are with young . This is spoken of the Messias , who is here compared to a Shepherd , and his tender care of the Sheep and Lambs , Metaphorically sets forth his extraordinary Philanthropy , or Love , Mildness , and Compassion to miserable sinners , who are broken under the sense of Gods Wrath , and weak in Faith. Shepherds are wont to bear their little and weak Lambs gently in their bosom , as they carry the great Sheep upon their backs or shoulders , &c. So does Christ in a spiritual sence , &c. John 1.18 . The only begotten Son , which is in the Bosom of the Father — This phrase metaphorically sets forth the most intimate Communion that is betwixt God the Son , and God the Father , which consists , 1. With respect to eternal generation , for Parents are said to bear their Children in their Bosomes , Num. 11.12 . Have I begotten them , that thou shouldest say unto me , Carry them in thy Bosom , ( as a Nursing Father beareth the sucking Child ) &c. For the like reason , Prov. 8.30 . the Son of God is figured in the similitude of a child playing before his Father . 2. With respect to nearest and strictest Relation , or rather indeed Vnity of Nature and Essence , as John 14.10 . it is said , that he is in the Father , and the Father in him . 3. With respect to the dearest and superlative degree of love for , that which is dear unto men is carryed usually in their Bosom . As it is said of the Disciple whom Jesus loved , John 13.23 . That he was leaning on his Bosom , &c. 4. With respect to the most secret Communication : For the Son only knew , and perfectly sees the Father , and therefore he alone reveals him and his heavenly Mysteries to mankind . To which last particular , John cheifly had respect , as appears by the Context . [ Feet ] are attributed to God , by which his Immensity and Omnipresence upon the Earth is noted or signified , as Esa. 66.1 . ( 2. ) His Operation or Activity in crushing , supplanting , or destroying his Enemies , as Psal. 74.3 . Lift up thy Feet unto the perpetual Desolations . See Psal. 110.1 . &c. The Church is called the place of his Feet , Esa. 60.13 . Because he exhibits his grace and glory there , as if he had wal●●t in it , agreeable to Deut. 33.3 . All thy Saints sate down at thy Feet . Every one shall receive of thy words . This metaphor is taken from the Custom of Scholars , who sat at the Masters feet , Act. 22.3 . As Paul was at the feet of Gamaliel . And ( Luke 10.39 . ) Mary who sat at Jesus feet and heard his words . The Clouds are called the dust of his Feet , that is , as if he had walkt upon the Clouds , as men do upon the Dust of the Earth , and with extraordinary swiftness , as the Clouds fly in the Air. See Esa. 19.1 . and 60.8 . and Psal. 104.3 . [ Steps ] are attributed to Christ before his incarnation , Psal. 89.51 . Wherewith they have reproached the Foot-steps of thine annointed , that is , the Documents of the Messiah dwelling in us , who by his word raises us up , and Comforts us in his promises of coming in the Flesh , and to Judgement , &c. Others say that it is meant of some , who by way of derision , reproached the Messias for the delay of his coming , as proceeding with too slow a pace , that is , that he would never come . The Chaldee — They reproach and disgrace the slow steps of the Feet of thy Christ , &c. Thus much of the parts of a man , and the members of his Body , which I shall conclude in the remarkable words of Tertullian ( if that Book of the Trinity be his ) Divine efficacies ( says he ) are shewen by Members , not the habit or Corporeal lineaments of God , — By his Eyes we are to understand that he sees all things , and by his Ears that he hears all things , and by his Fingers some significations of his Will and Mind , by his Nostrils , his savoury reception of Prayers , as sweet Odors , by his Hand , his octive and creating power ; by his Arm , his irresistible strength ; by his Feet , his ubiquity , &c. For members or their particular offices are not necessary to him , whose tacit pleasure , commands a ready obedience from all things . What needs he Eyes that 's light it self ? What needs he Feet , that 's every where ? Why would he go in , when there is not a place out of which he can go ? What occasion has he for Hands , when his silent will is the Builder , Contriver , or Architect of all things ? What needs he Ears , who knows even the most secret Thoughts ? Or a Tongue , when his very Thoughts are Commands ? These Members are necessary for men , not for God , because mans purposes are ineffectual , without the assistance of Organs to act by , but Gods bare Will is Action producing Effects at his meer Pleasure — To Conclude he is all Eye , because every part of him sees all ; all Ear , because every part of him hears all ; &c. Humane Affections ascribed to God. HEre we must note the difference of humane Affections , for some are attributed to God , as being truly in him , yet not in that imperfect manner or * way of accident , as they are in Man , but far more purely and eminently , and that † essentially and substantially too . And so all words which express humane Affections , are first to be separated from all in perfections , and then understood of God. The words of Augustine are notable — The Anger of a man ( says he ) causes a disturbance and a torment in his mind ; but the VVrath of God executes its vengeance with a perfect equity and tranquillity , void of all disturbance ; the mercy of man has some mixture of heart misery , and from thence in the Latin Tongue hath its derivation — The Apostle exhorts not only to rejoyce with the rejoycing , but also to weep with them that weep . But what man of a sound mind can say that God can be touched with any anxiety or torture of mind , the Scripture every where affirming him to be full of mercy . The zeal of men is often tainted with a mixture of spite , envy , or some other disorderly passion ; but 't is not so with God , for though his zeal is exprest by the same word , yet 't is not in the same manner with the Sons of Men. The words of Chemnitius deserve notice , Scholars ( saith he ) by a depraved application of that Rule , that * accidents have no place in God , have taken away all Affections from him ; and that most sweet consolation ( Hos. 11.8 , 9. My Heart is turned within me , my repentings are kindled together . I will not execute the fierceness of mine Anger , I will not return to destroy Ephraim , for I am God and not Man ) they affirm should be taken according to effection not affection . It is true indeed , that accidents having no place in God his commiseration , is not such an affection as ours , but in regard his Mercy is not distinguished from his Essence , it is certain , that it must be much more ardently in God , then we are able to think , &c. When [ Joy ] or rejoycing are attributed to God , it either denotes his delight and pleasure in his Creatures , Psal. 104.31 . The Lord shall rejoyce in his Works . Or else his gracious favour and propensity to his Church , as men take Joy in things very dear to them , Esa. 62.5 . As the Bridegroom rejoyceth over the Bride , so shall thy God rejoyce over thee . So Deut. 28.63 . and 30.9 . Jer. 32.41 . &c. There is a Joy in God , which exerts it self in gracious effects , but that is infinitely greater then it is in men , or can be thought by them . 2. There are certain humane Affections , which according to their descriptions in a proper way of speaking are not in God , but are used by way of similitude to signifie something Divine ( as we said about humane Members ) end for that and are ascribed to God , of which kind in order . [ Sadness and Grief ] of mind is attributed to God , by which his displeasure , and the withdrawings of his grace and favour are signified , Esa. 63.10 . But they rebelled and vexed his Holy Spirit : Therefore he was turned to be their Enemy , and he fought against them , that is , they have perpetrated such wickedness against their proper Consciences , that the Holy Spirit has forsaken them , and justly withdrawn his grace . The like is said Ps. 78.40 . How often did they provoke him in the Wilderness , and grieve him in the Desart ? So Eph. 4.30 . Greive not the Holy Spirit of God , whereby ye are sealed unto the day of Redemption , that is , speak not so corruptly and prophanely as to provoke the Holy Spirit to withdraw his gracious gifts and operations from you , and instead thereof to inflict wrath and punishment upon you . So Gen. 6.6 . And it repented the Lord that he had made man on the Earth , and it griev'd him at his Heart , that is , their malignity so displeased him , that he manifested his Divine Decree to punish them . The Chaldee renders it , And he said in his word , that he would break their power according to his Will. So Judges 10.16 . And his Soul was * grieved for the misery of Israel , that is as the Chaldee renders it , he greived or his Soul was affected with anguish , by which greif the Commiseration and Compassion of God , for the Afflictions and Calamities of Israel is noted . The like phrase of the indignation and averseness of God is used Zach. 11.8 . The word [ broken ] when ascribed to God is also of the same ●●ence , as Ezek. 6.9 . I am broken with their whorish heart which hath departed from me , that is , I am affected with grief , and as it were compelled to Decree their Punishment , as verse the 10th . [ Repentance ] is ascribed to God , by which likewise his Divine displeasure against-mens iniquities , and the infliction of punishment is noted . Gen. 6.6 . 1 Sam. 15.35 . Jer. 18.10 . Sometimes ( if the speech be with reference to men , that by serious Repentance are converted to God ) it denotes Divine Commiseration , and a taking away of punishment , Exod. 32.12 , 14. 2 Sam. 24.16 . Psal. 106.45 . Jer. 18.8 . and 26.3 . Hos. 11.8 . Joel . 2.13 , 14. Upon which place Tarnovius thus expresses himself . The Condition of men being changed , the immutable God is not changed , but the thing it self ? For he willeth always , that it should go ill with the obstinate , and that they should perish eternally , but that the Holy and Regenerate should be truly happy in this and the other World. When God , to converted Souls , remits that punishment ; which he denounced to wicked and nesarious sinners , he is said to Repent of the Evil by an Anthropopathy , because he seems to do that which repenting men do , otherwise cannot properly repent because he is not a man , 1 Sam. 15.29 . Augustine says , that the Repentance of God is not after any error , but the change of Things and Constitutions in his Power is noted , as when it is said , that he Repents , the change of things is signified , the Divine praescience remaining immutable , and when he is said not to Repent , it is to be understood , that things are unchanged . Polanus says , that the Repentance of God is not a perturbation or greif arising from any sence of error in his Counsel or Divine decree , which is immutable , 1 Sam. 15.29 . But the change of his Works , the Divine Will remaining unchanged , &c. Its causes are the sins or Repentance of men , &c. [ Anger , Revenge , Hatred ] when attributed to God , are by some refer'd to this head . Where we are to note , that these words are not ascribed to God by way of Anthropopathy , for God most truly , properly , and for infinite Reasons , is justly angry with sinners , takes vengeance on them , or afflicts them , Jer. 9.9 . Nahum . 1.2 . &c. He truly hates sinners and hypocrites , Psal. 5.6 . Esa. 1.14 . &c. ( although these things are ascribed to him without any perturbation , confusion or imperfection ) yet there is an Anthropopathy in certain words and phrases by which these affections are wont to be expressed . Thus breath , or to breath do sometimes note the Anger of God , by a Metaphor taken from men , who in the vehement commotion of Anger , do draw their breath more strongly then ordinary , Exod. 15.8 . Job 4.9 . Esa. 33.31 . Ezek. 21.30 . &c. Where it is said , Deut. 28.63 . * The Lord will Rejoyce over you to destroy you , &c. It denotes his alacrity to inflict punishment , answering to his rejoycing over them to do them good . When a thing is said to be burdensome or wearisome to the Lord , Esa. 1.14 . It notes his aversation and hatred . He is said to receive consolation , when he avenged himself of his Enemies , as Revenge is wont to be sweet to abused and Angry persons , Esa. 1.24 . and 57.6 . Ezek. 5.13 . [ Zeal or Jealousie ] is ascribed to God , to denote his most ardent Love to Beleivers , and his care of their safety joyned with an indignation against their Enemies , Esa. 9.7 . Zach. 1.14 , 15. Joel 2.18 . It also sometimes notes Gods vehement Anger against stubborn , rebellious , sinners , who violating that Faith , by which God espoused them to himself , commit spiritual Adultery , Exod. 20.5 . Num. 25.11 . Zach. 8.2 . So in Hiphil , men are said to provoke God to Jealousie by their Idolatry and sins . Deut. 32.16.21 . 1 King. 14.22 . Ezek. 8.3 . &c. Humane Actions ascribed to God. THese we shall distribute according to those more eminent Faculties . ( 1. ) That which is intelligent and rational . ( 2. ) That which is Sentient or Animal . Actions which respect the Intellect and Reason , and from which ( as from the first principles ) things flow , are either Internal or External , the internal which by Anthropopathy are attributed to God , are [ Knowledge ] ( which must not be generically understood ) for that most properly , and most perfectly belongs to the Omniscient God , but such a knowledge as is Experimental , and arrived unto , by some special acts or new acquisitions , as Gen. 18.21 . I will go down now and see whether they have done altogether according to the cry of it , which is come unto me , and if not , I will KNOW . The Omniscient Jehovah speaks of himself after the manner of men , who when they would know a thing , repair to the place where it was done that by Autopsy or personal sight , and other mediums they may be assured that it is so . Gen. 22.12 . For now do I know that thou fearest God , &c. God knew it before , and had a most exact prospect into Abrahams Heart , but such an illustrious example of Faith and Obedience , was never externally shewn ; which done Jehovahs says by the Angel , now I know , &c. that is , by a manifest and external proof , thy hearty Faith and Obedience is now apparent . See Gen. 11.25 . Deut. 8.2 . and 13.3 . Psal. 14.2 . To this may be referred what Paul says , Phil. 4.6 . In every thing by Prayer and Supplication let your Requests be made known unto God. By Prayers being made known to God , he intimates that they are grateful to him , and assuredly heard . See Act. 10.4 . Psal. 1.6 . and 31.8.2.19 . [ Ignorance ] ( which is the opposite to knowledge ) is attributed to God , by which is denoted his displeasure , hatred , anger and aversation , Esa. 40.27 . Why sayst thou O Jacob , and speakest O Israel , now my way is hid from the Lord ? &c. that is , we are hated and neglected by God , neither does he regard our affairs . Hence Christ says to the Reprobates in the day of their Judgment , Matth. 7.23 I never knew you depart from me , ye that work iniquity . See Matth 25.12 . Luke 13.25 , 27. &c. To this head may be referred those questions which God asks as if he had been ignorant , whereas in proper speaking there is nothing hid from him , neither has he any need of being informed , as Gen. 3.9 . And the Lord called unto Adam , and said unto him , where art thou ? This was no interrogation of ignorance , but a summons to an unwilling appearance , reducing into Adams mind how much he was changed from that blessed state of Immortality , after his fall . Ambrose upon the place says , where is that ( well known guilty ) confidence of thine ? Thy fear argues a Crime , and thy skulking , prevarication . Therefore where art thou ? I do not ask in what place , but in what state ? Whither has thy sin hurry'd thee , that thou hidest thy self from God , whom before thou hast sought . This is more a chiding , then a question ; from what good , from what blessedness , from what grace , and into what misery , art thou fallen ? Gen. 4.9 . And the Lord said unto Cain , where is Abel thy Brother ? Augustine says , he asks not as an ignorant , that would fain , know , but as a Judge to punish the guilty — See Gen 32.27 . Num. 22.9 . 1 King. 19.9 , 13. 2 Kings 20.14 , 15. Esa. 39.3 , 4. So the questions of Christ , Matth. 22.20 , 45. Luke 8.45 . &c. To this may also be referred when God seems to deliberate as if he had not known ( or doubts ) what to do . Junius in his Commentary , on Ezek. 20.8 . says thus . God that he may more amply shew the wonders of his Mercy seems in Scripture to use a consultation with himself after the manner of men , and then , as if swayed by Mercy to his Creature , though a sinner , after his disputes in his own mind , and a ( seemingly ) doubtful conflict , inclines at last to a sentence of Mercy — of which there is an eminent instance in Hos. 11.8 , 9. How shall I give thee up Ephraim ? How shall I deliver thee Israel . My Heart is turned within me , my repentings are kindled together , I will not execute the fierceness of my Anger , I will not return to destroy Ephraim , for I am God and not man , &c. So when God is said to search the Heart and Reins , which must not be understood as if they were before unknown to him , but a most exact and infinite knowledge is denoted by this phrase . So Paul says of the Holy Spirit , that it searcheth all things , yea the deep things of God , 1 Cor. 2.10 . Search and inquiry goes before knowledge in men , and without it they can scarce arrive at any certain excellency in science , therefore this phrase is only used to signifie the infinite perfection of knowledge in the Holy Spirit by an Anthropopathy . [ Remembrance ] is attributed to God , sometimes in good part , signifying that he will give help and releif unto men after hard calamities in which he seemed to forget them , as Gen. 8.1 . And God Remembred Noah , and every beast or living thing : Upon which Luther in his Comment , says , although it be true , that God always remembers his , even when he seems to forsake them , yet Moses here signifies , that he was mindful of them , even with respect to sence , that is so far as to make a signal and manifest discovery thereof , which before by his Word and Spirit he had promised . See Gen. 30.22 . Exod. 2.24 . 1 Sam. 1.11 , 19. and several other places . Divine Remembrance towards men denotes the Benevolence , Affection , Grace and good Will of Jehovah towards them , Psal. 115.12 . Psal. 136.23 . Nehem. 5.19 , and 13.22 , 31. Luke 23.42 . Acts 10.4 . After the same manner the remembrance of his Covenant is attributed to God , by the sight of which he becomes a gracious benefactor to men , Gen. 9.15 , 16.6.5 . And the Remembrance of his Mercy , Psal ▪ 25.6 . Of his word , Psal. 119.49 . Hierome in his Comment on Lament . 5.1 . saith , Remembrance is ascribed to him , who could never forget any . It is not to refresh his Memory that the Divinity is so prayed to , for all things past and to come are present with him — 'T is unbecoming , to attribute Oblivion to so great a Majesty , but he is prayed to Remember , that he would quickly afford help to the needy , and that his grace may be made manifest which before was hidden . [ To Remember , ] when it is applyed to God , with respect to bad men , signifies the execution of punishment and vengeance upon them , Psal. 25.7 . and 79.8 . and 137.7 . Esa. 45.25 . Rev. 18.5 . He is said to Remember the blood of the innocent , when he Revenges its violent effusion , or unjust slaughter , Psal. 9.13 . [ Forgetfulness ] or Oblivion is attributed to God , which signifies that he disregards , and leaves men exposed to Evils , without any comfort or help , as if he had quite forgotten them , 1 Sam. 1.11 . Psal. 9.18 . and 13.1 . and 42.9.10 . Esa. 49.15 . Jer. 23.39 . Hos. 4.6 . &c. Luke 12.6 . Are not five Sparrows sold for two farthings , and not one is forgotten before God , that is , God has a care of every individual Creature , and sustains them . Sometimes God is said to forget when he delays and defers the punishment of the wicked , for their ill deeds , Psal. 74.22 , 23. Amos 8.7 . Job 12.7 . And know that God hath forgotten thee ( so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ) for thine iniquity , that is , he delays your punishment , and does not rigidly exact , according to their greatness , agreeing in sence with our Translation , which runs thus — And know therefore that God exacteth of thee less then thine iniquity deserveth . [ Thoughtfulness or Thinking , ] is ascribed to God , by which his Will , Sentence or Decree , is understood , Gen. 50.20 . You thought evil against me , but the Lord thought it into good , ( so the Original has it , ) that is , he turned it into good , or ( as our Translation hath it ) meant it unto good . Here is an Antanaclasis of one Verb properly applyed to malignant men , but to God by an Anthropopathy , alluding to the former . See Psal. 40.5 , 6. and 92.5 , 6. and 139.16 , 17. Esa. 55.8 , 9. Jer. 4.28 . and 29.11 . and 51.12 . &c. Hitherto of the inward acts of man — The external or outward acts ( which are obvious to the notice of sence , for orders sake ) may be distinguisht into the actions . ( 1. ) Of the Mouth . ( 2. ) Of the Hands . ( 3. ) Of the Feet . [ Hissing ] is attributed to God , by which , a Divine Call , or summons of God , for men to gather together , and appear in a certain place , is noted , as Esa. 5.26 . and 7.18 . For 't is customary with men oftentimes to call certain Beasts to them that way . This Hissing of God is used in a good sence , Zach. 10.8 . I will hiss for them and gather them , for I have redeemed them , and they shall increase as they have increased , which is understood of the gathering of the Church by the voice of the Gospel . [ Breathing ] is ascribed to God , Gen. 2.7 . And he Breathed into his Face the breath of Life — that is , he endued the Body he had formed with a living soul , in the Image of God — Sometimes it denotes Gods Anger , the Metaphor being taken from Angry men , who then puff and blow strongly , as Evek . 21.31 . I will pour out mine indignation upon thee , I will blow or breath against thee , &c. See Act. 9.1 . [ Laughing and Deriding ] are attributed to God , Psal. 2.4 . He that sitteth in the Heavens shall Laugh , the Lord shall have them in Derision . Psal. 37 ▪ 12. The wicked plotteth against the Just , and gnasheth upon him with his Teeth . Verse 13. The Lord shall laugh at him , for he seeth that his day is coming — This is spoken by an Anthropopathy , the Metaphor being taken from a wise and prudent man , who ( when he sees some heady and inconsiderate undertaker , rush on towards his fancied exploits , without deliberation , or a solid foundation laid , and bragging of extraordinary matters , ) has him in contempt , and ( as it were laughing in his sleeve ) expects an unhappy event , that is to say , when this Mountain shall bring forth a Mouse , as it is vulgarly spoken . So men deride an Enemy that threatens , when he has no strength or power to execute his menaces . But this phrase notes the most wise Providence of God which slights the folly of his Enemies , whom he tolerates for a time , and to whose malice he hath appointed bounds , and at the appointed season , confounds , tramples on , and destroys them . As it is said of wicked and stubborn men , Prov. 1.26 . I will also laugh at your calamity , I will mock when your fear cometh — By which is to be understood , the neglect and rejection of the Wicked in their Adversity . As if he had said — Even as you neglect and despise my wholesome admonitions , so will I despise and neglect your applications , and reject you when your Calamities comes , &c. [ Kissing ] is ascribed to God , when the speech is of the Son of God incarnate , as Cant. 1.2 . Where the optative words of the Mystical spouse ( viz. the Church ) are had , let him kiss me with the kisses of his Mouth — upon which place the Chaldee says , that it is allusive to Gods speaking face to face to the Israelites , as a man does to his Friend , and kisses him for love — But more truly it is to be understood or expounded of the promulgation or publishing of the Gospel by the Son of God made man , John 1 , 17 , 18. 1 Tim. 1.10 . Heb. 1.1 . &c. Solomon says , Prov. 24.26 . That every man shall kiss his lips that giveth a right answer , which by * way of eminency is applicable to him , of whom it is said , Esa : 40.4 . The Lord hath given him the Tongue of the learned , that he should know how to speak a word in season to him that is weary — and ( Psal. 45.2 . ) Into whose lips grace is poured , Jehova kissed ( that is shewed intimate tokens of his love to ) his people in the Old Testament times , by many appearances , and by Moses , Prophets , and Angels , employed to make discoveries of him , but this came short of this Kiss , which the Church ( under the term of Spouse ) here desires . Let him Kiss me with the Kisses of his Mouth , that is , let him comfort me with a manifestation more eminent then the former , viz. of Christs coming into the Flesh , and compleating the work of redemption . The paraphrase of Origen upon this Text is — How long will my Spouse send me Kisses by Moses , and the Prophets ? Now I long to have them , personally of himself — let him assume my natural shape , and Kiss me in the Flesh according to the Prophesies , Esa. 7.14 . Behold a Virgin shall Conceive , and bear a Son , and shall call his name Emmanuel , so that this is a Prayer for the Incarnation of Christ , the Blessed Spouse , and Bridegroom of our Souls . Heb. 1.1 . To this Divine Kiss by a mutual relation of Faith answers , Cant. 8.1 . O that thou wert as my Brother , that sucked the brest of my Mother ; when I should find thee without I would Kiss thee ? By which the sincere Love of the Church , and the unblemished obedience of Faith is understood . Psal. 2.12 . Kiss the Son lest he be Angry , by which the Kings of the Earth , and the potents in the World are instructed to yield homage and obedience to the King of Glroy , Christ the Son of God , being exhibited in the World — For in former times subjection was signified by a Kiss , as Gen. 41.40 . 1 Sam. 10.1 . 1 King. 19.18 . Hosea 13.2 . [ A Military Clamor , ] or the crying of a Travailing Woman is attributed to God , Esa. 42.13 , 14. By which is noted that his Lenity , Patience , and Long Forbearance , are changed into a severe vengeance , Junius and Tremellius do remark from Vegelius , that the Roman Souldiers were wont in the beginning of Battle to fall on with a horrible Clamor to daunt the Enemy . Also a Travailing Woman , though in great pain , yet patiently endures it to the utmost extremities of her throws , and then being overcome by the violence of her greif . Orphans breaks out into Cryes and Vociferation , which most elegantly expresses the Patience and Forbearance of God , and the extremity of his Wrath when provokt . See Psal. 78.65 , 66. Rom. 2.4 , 5. [ Speaking ] and Speech , is attributed to God. Where we must note that those places of Scripture wherein God is said to speak or utter certain Words , that he might manifest his Divine pleasure to men that way , do not belong to this place . God sometimes thus spake immediately as to our first Parents , Gen. 2.16 . and 3.9 . To Noah . Gen. 6.13 . To Abraham , Gen. 12.1 . chap. 16. and 17. and 18. To Moses Exod. 3.4 , 5. and the following verses , and to Patriarchs , Prophets , &c. in the Old Testament . 2. Sometimes , God spake mediately , by divinely inspired men , in whom a mind enlightned by the Spirit of God was formed into words , an account of such is found every where in Scripture , as also of Angels who are his Ministring spirits , now God does not speak thus by way of Anthropopathy or Metaphor , but truly and properly , although in a far different and excellent manner then men do , or can think . But that speaking , of God , which belongs to this figure is . ( 1. ) When the effectual or efficacious decree of the Divine Will about the Creature , and the executions thereof is revealed or expressed after the manner of humane speech , as Gen. 1.3 . And God said let there be light , and there was light , ( suitable to 2 Cor. 4.6 . where 't is written and God who said , or Commanded the light to shine out of Darkness ) verse 6. And God said , let there be a firmament in the midst of the Waters , and verse 9. And God said let the Waters under the Heaven be gathered together , &c and verse 11. And God said let the Earth bring forth Grass , &c. verse 14. And God said let there be lights in the firmament of the Heavens , and verse 20. And God said let the Waters bring forth abundantly the moving Creature , and verse 24. And God said let the Earth bring forth the living Creature , &c. Rab. Mos. Maimon . says , that this phrase in the Creation , ( and God said ) is to be under stood of the Will and not of Speech ; because speech by which a thing is Commanded , must of necessity be directed to some being or object capable to execute his Commands but no objects of such a capacity had then being ; therefore of necessity it must be understood only of Gods Will. Masculus in his Comment , says , that Moses speaks of God after the manner of men , not that God spoke so . For by his word the vertue and efficacy of his Will is expressed , &c. for what we would have done ; that it might be understood , believed , or done , we express our selves by the prolation of a word , and when Gods Will is expressed , it is called a word — God is a Spirit , and uses no corporeal or Organical Speech , no transient voice , nor Hebrew , Greek , or other Idiom , unless in some temporary dispensation he was pleased to utter himself Organically , which has no place here , &c. So the appellation of Names given to the Creatures , verses 〈…〉 ▪ 10. which is ascribed to God , notes only his decree and divine Constitution 〈◊〉 men should so call them . So the blessing of God to Fishes , Fowl , &c. ver . 22. denotes his real appointment of the multiplication of their respective kinds , upon which Musculus very well says , if you consider that God speaks to a quatiles or watry Creatures , you will judge it a wounderful kind of speech . But he speaks not to their Ears , but to their Natures , to which by the vertue of his word he hath given a power and efficacy to propagate their own kinds . From this description of the Creation , the Divine force and efficacy of Gods Will in the Creation and Conservation of the Creatures ( which is so conspicuous ) is called the Word of God , Psal. 33.5 , 6. Psal. 107.20 . Psal. 147.15 , 18. Heb. 1.3 . and 11.3 . 2 Pet. 3.5 , 7. &c. So in other decrees of the Divine Will , God is said to speak . Gen. 8.21 . And the Lord said in his heart , I will not again Curse the ground , that is , he so constituted and decreed it , that by Noah it should be so manifested unto the World. Psal. 2.5 . Then shall he speak to them in his Wrath , that is , he will crush his Enemies with horrible Judgements and Punishments . Sometimes the Decrees and Appointments of the Trinity by way of Dialogue or Colloquy , among the Divine persons , as Gen. 1.26 . And God said let us make man in our likeness or Image , &c. and chap. 2.18 . And the Lord said , it is not good that the man should be alone , I will make him an help meet for him , and Gen. 3.22 . And the Lord God said , behold the man is become as one of us , &c. Gen. 11.6 . And the Lord said behold the People is one , and have one language — go to , let us go down , and there confound their Language , By this deliberate way of expression , the Decrees of the Holy Trinity , and their effectual power of operation are noted , Psal. 2.7 . I will declare the Decree , the Lord said unto me , thou art my Son , this day have I begotten thee — ask of me and I will give thee the Heathen for thine Inheritance , Psal. 110.1 . The Lord said unto my Lord , sit thou at my right hand , &c. These phrases signifie the most Holy and most efficacious discerning and efficiency of Gods VVill. To this speaking of the Father answers the hearing attributed to Christ , John 8.26 , 40. and 15 , 15. And to the Holy Spirit , John 16.13 . For this cause ( among others ) the Son of God is called the VVord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for by him a manifestation of the internal speech of the Holy Trinity ( that is their Divine Decrees ) for mans Salvation is made unto us , John 1.1 , 13 , 14 , &c. So much of speech in general . More particularly Rebuking or Chiding is attributed to God , by which its real effect , or destruction is noted , of which you may see examples , Psal. 18.15 , 2 Sam. 22.16 . VVhere Tempests , Earthquakes , &c. are said to be at Gods Rebukes , and Psal. 104.7 . that at his rebuke the waters fled — that is , were separated from the Earth , Gen. 1.9 . To Rebuke , in proper speaking , two things are requisite . ( 1. ) That that which is reprehensible , may be chekt . ( 2. ) That it may be corrected or amended , these may be aptly applyed to Gods Creating VVord , for when he said , Let the waters under the Heaven be gathered together into one place , and let the dry Land appear — In the first the indigested confusion of things is reprehended , and in the second they are corrected , and rightly disposed off into their proper places . Musculus on this place annexes this marginal note — that it is an invincible Argument of Christs Divinity , that at his rebuke the Winds and Seas were obedient , Mark 4.39 . Luke 8.24 . See Psal. 9.5 . and 76.6 . and 68.30 . Esa. 17.13 . Zach. 3.2 . Rebuke signifies destruction , Deut. 28.20 . [ Calling ] when ascribed to God signifies its real product or effect as 2 Kings 8.1 . The Lord hath called for a Famine , and it shall also come upon the Land for seven years , Psal. 105.16 . Rom. 4.17 . Gods [ Commanding ] inanimate or irrational Creatures , denotes a direction for some certain work to be done or omitted , as Esa. 5..6 . I will also Command the Clouds , that they Rain no more upon it . See Esa. 45.12 . [ Answering ] is attributed to God , when he is said to Answer mens Prayers , 2 Sam. 7.9 . Psal. 3.4 , 5. Esa. 58.8 . &c. Illyricus says , that in hearing God answers in a threefold manner . ( 1. ) By the very hearing , for every man that prayes earnestly requests that . ( 2. ) By some Testimony of his Spirit , that we are heard . ( 3. ) By granting the petition , which is the most real and apparent answer . Contrary to this , is Gods [ Silence , ] when his people pray , by which his delay in comforting and helping them is noted , as Psal. 28.1 . Vnto thee O Lord do I Cry — be not deaf toward me , &c. So Psal. 83.1 . And God is said to answer when he takes pleasures in man , Eccl. 5.20 . and 9.7 . The Lord is said to be a [ Witness , ] when he declares the Truth of a thing in fact , or justly punishes Lyers , 1 Sam. 12.5 . Jer. 42.5 . Malach. 3.5 . &c. The Lord hath been a VVitness between thee and the wife of thy Youth , Mal. 2.14 . that is , to joyn them in an individual Society of Life . A judicial Inquisition , which inflicts revenge and punishment upon the guilty is noted in these texts , Gen. 9.5 . Josh. 22.23 . Psal. 9.12 . Psal. 10.14 , 15. The Metaphor is taken from the Custom of Judges , who by the Examination and weighing of Testimonies first inquire into the case , and then proceed to sentence . By [ Numbring ] the most exact care and providence of God is noted , as men keep accounts of affairs that concern them much , Psal. 56.8 . Thou tellest my wandrings , put thou my tears into thy bottle , are they not in thy book ? Matth. 10.30 . But the very hairs of your head are numbred . Also his most exact knowledge of things that are innumerable to us , Psal. 147.4 . He telleth the Number of the Stars , he calleth the●● all by their Names . Esa. 40.26 . — He bringeth out their host by Number , he calleth them all by their Names , by the greatness of his Might , &c. By the term [ Selling ] a delivery into the power of the Enemy , by an offended God is noted , as things that are sold by men , are transfeerred into the right , power , and property of another , as Deut. 32.30 . How should one chase a thousand , and two put ten thousand to flight except their Rock had sold them , Jud. 2.14 . And the Anger of the Lord was hot against Israel , and he delivered them into the hands of spoilers , that spoiled them , and he Sold them into the hands of their Enemies round about , &c. and chap. 4.9 . The Lord shall Sell Sisera into the hand of a Woman , &c. See Psal. 44.12 . Esa. 50.1 . Ezek. 30.12 . &c. By the term [ Buying ] is signifyed Redemption by and through Christ , as 1 Cor. 6.20 . For ye are bought with a price , therefore glorifie God , &c. and 1 Cor. 7.23 . Ye are bought with a price be ye not the Servants of men — So Gal. 3.13 . and 4 , 5. 2 Pet. 2.1 . Rev. 14.3 , 4. The price which purchases this Mystical Buying is the Blood , Death , Passion , and Merit of our Blessed Saviour . The second kind of Actions , which are proper to the hands , are either general or special . In general there is ascribed to God by an Anthropopathy . [ Labour ] in the work of the Creation — So Job calls himself the Labour of his hands , Job 10.3 . that is , fashioned and formed him in his Mothers Womb , of which he emphatically speaks in verse 8. Thine hands have made me , and fashioned me together round about . The Hebrew word properly signifies the forming of a thing with great Labour , Art , and Diligence : In other places it denotes anxiety , Grief and Trouble ; setting forth the exceeding great Wisdom of God in the Creation , or forming of man , which is expounded in the 10th . and 11th . verses , with more special and emphatical words , hast thou not pou●●ed me out as Milk , and curdled me like Cheese — Thou hast cloathed me with Skin and Flesh , and hast fenced me with Bones and Sinews , &c. Psal. 139.13 , 14 , 15. This Divine work is spoken of , Thou hast covered me in my Mothers Womb — I will praise thee for I am fearfully and wonderfully made ; marvellous are thy works , and that my Soul knoweth right well — My substance was not hid from thee , when I was made in secret , and curiously wrought in the lowest parts of the Earth , &c. The Hebrew Translated ( curiously wrought ) is very emphatical , for it properly signifies to paint with a Needle , or the texture or weaving , various Figures and Pictures , in Arras or Tapestry Hangings , or Garments interwoven or wrought with many curious colours . The formation of man is therefore compared to such a work , because of its marvellous Order , Symmetry , and Contexture of various Members , Veins , Arteries , Bones , Flesh , Skin , &c. In the work of Redemption , the Passion and Death of Christ is called Labour , as Esa. 43.24 . Thou hast made Labour in thine iniquities ( so the Hebrew ) He shall see the Labour ( or travel ) of his soul. Esa. 53.11 . This comes to pass in a two-fold respect , which attend Labour , As ( 1. ) Anxiety and Toyl , Then ( 2. ) The Vtility and Profit that follows , for the word comprehends both , according to that saying , Gen. 3.19 . In the sweat of thy face shall thou eat Bread , where the Toyl and Profit are joyned . The Toyl and Anxiety of Christ in the work of our Redemption is largely described by the Evangelists ; and how great the profit and benefit of it ( with respect to the unspeakable blessing it brought to poor mankind , ) is evident to every soul that has tasted of his grace . To [ Labour ] is opposed [ Rest ] and Recreation , which by this figure is attributed to God , Gen. 2.2 . And God rested on the seventh day from all his works , which he had made — and verse 3. And God blessed the seventh day and sanctifyed it ; because that in it he had rested , &c. This Rest in God , presupposes no wearyness ( as it does in men ) but the compleating end , and perfection , of his admirable work , of this great and incomprehensible Fabrick , and so only a cessation from his Creating work is to be understood . For among men , the more Arduous , Laborious , and Profitable the work is , the more pleasing and delectable the Artificers rest is , when he compleats it . Some say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rest is properly attributed to God , which strictly signifie Rest , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does , but a bare and simple cessation , as Josh. 5.12 . Job 32.9 . Rev. 4.8 . &c. And commonly it is said , that he that ceases from his work , does Rest , although not weary , but in full strength and vigor . Be it so , but for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for the very Rest here spoken of , Exod , 20.11 . For in six days the Lord made Heaven and Earth , and all that in them is , and Rested the seventh day , &c. And if the word signifies a meer cessation without any previous wearyness , 1 Sam. 25.9 It is to heedfully noted that it is said , Exod. 31.17 . For in six days the Lord made Heaven and Earth , and on the seventh day he * Rested , was refreshed ( or took breath ; ) which word is also used , Exod. 23.12 . Of the weary Servant after his Labour , viz. On the seventh day shalt thou Rest , and 2 Sam. 16.14 . It is expressely opposed to weariness . Sion and the Church is called the place of his Rest , Psal. 132.14 . and Esa. 11.10 . Which denotes his gracious Presence , Operation , and Complacency . Of the special Actions of men , a great many are attributed to God , by which his various works of Grace , Righteousness and Wrath are to be understood . As 1. He is said to wash away filth and sin , when he graciously remits it , Psal. 51.2 . Wash me throughly from mine iniquity , and cleanse me from my sin , Esa. 4.4 . When the Lord shall have washed away the filth of the daughter of Sion , &c. 2. He is said to hide the Godly and Believers when he protects and defends them , Psal. 31 , 20. Thou shalt hide them in the secret of thy presence , Psal. 64.2 . Hide me from the secret Counsel of the Wicked , from the insurrection of the workers of iniquity , Psal. 91.1 . 3. He is said to [ Wipe ] when he destroys , 2 Kings 21.13 . a Metaphor taken from Dishes , which are VViped or made clean by rubbing with the hands . He is said to Wipe away Tears from off their Faces , when he Comforts and Rejoyces his People . Esa. 25.8 . Rev. 7.17 . 4. He is said [ To Gird with Strength ] when he Comforts and Supports , as Psal. 18.32 . and 30.11 , 12. 5. He is said [ to Build ] when he produces a being by way of Creation , Gen. 2.22 . And the rib which the Lord God had taken from man , Builded he a Woman . See Exod. 1.21 . 2 Sam. 7.11 . 6. He is said [ to Bind up Wounds ] when he spiritually heals men , and secures them from mischief , Job 5.18 . Psal. 147.2 , 3. Esa. 61.1 . Hosea . 6.1 . Come let us return unto the Lord for he hath torn and he will heal us , he hath smitten , and he will Bind us up . 7. He is said [ to Open the gates of Heaven , ] when he bestows Divine and Miraculous blessings , Psal. 78.22 , 23 , 24. Though he had Commanded the Clouds from above , and Opened the doors of Heaven , and had rained down Ma●●a upon them to eat , and had given them of the Corn of Heaven , &c. And also when he sends down Rain , Deut. 28.12 . He is said to Open the door of speech , when he affords a fit occasion , and saving means to his Ministers of Preaching the Gospel , 1 Cor. 16.9 . 2 Cor. 2.12 . Col. 4.3 . To Open the door of Faith , when he calls and admits men to the Faith and Communion of the Church , Acts 14.27 . To Open the Heart and Mind , when he gives the saving understanding of his word , Luke 24.45 . Acts 16.14 . Psal. 119.129 , 130. 8. He is said [ to Hold the right-hand of Cyrus ] when he gave him a prosperous success in his warlike expedition against Babilon , Esa. 45.1 . 9. He is said [ to Conclude men in Sin and unbelief , ] when as a most just Judge he declares them obnoxious to sin , and therefore liable to Eternal Damnation , Rom. 11.32 . Gal. 3.22 . 10. He is said [ to Try and Prove , as Silver is Tryed ] ( after the manner of Goldsmiths , or others concerned in Mettals , ) when he Purifies and Tryes the Godly with Crosses and Afflictions , Psal. 17.3 . and 66.10 . Zach. 13.9 . So when he Purifies and Reforms Doctrines , Mal. 3.2 , 3. Or Destroys such as are obstinately wicked , Ezek. 22.18 . &c. 11. He is said [ to break with a rod of Iron , ] when he Chastises and Destroys , Psal. 2.9 . and 3.7 . Esa. 38.13 . and Lament . 3.4 . &c. 13. He is said [ to Sift in a sieve , ] when he tryes his People by Calamities and yet preserves them , Am. 9.9 . and when he scatters or disperses his Enemies like chaff , Esa. 30.28 . To Sift the Nations with the sieve of Vanity — that is , they shall be cast on the Earth , as through a sieve , that so dispersed they should no longer appear — He compares the multitude of the Gentiles , by whom Jerusalem was to be distressed to dust or chaff which is easily blown away , so that little will remain of a great heap . 14. He is said [ to make Bald the Head , ] when he despoiles men of their Ornaments , Esa. 3.17 , 24. for the cheif adorning of Women was in their Hair , as 1 Pet. 3.3 . 15. He is said [ to Blot out of the Book of Life , ] when men are not accounted in the number of the saved , Exod. 32.32 , 33. Psal. 69.28.29 . He is said to Blot out sins , when he remits or forgives them . Psal. 37.2 , 3. For the Scripture speaks as if there were an account kept of them in a certain Written Book , which because the Messias has made satisfaction , are Blotted or crossed out . See Col. 2.13 , 14. 16. He is said [ to Devour or Swallow , ] when he totally destroys , as Exod. 15.7 . Esa. 25.8 . 1 Cor. 15.54 . He is to said to make Room or enlarge , when he vouchsafes Deliverance from difficulties and troubles , Gen. 26.22 . Psal. 4.1 , 2. Psal. 119.31 , 32. He is said [ to Direct or make plain the way , ] when he gives a happy issue and conclusion to the endeavours of men , as Psal. 5.8 , 9. Esay 45.2 , 13. [ To Lose or Vngird the Loyns ] when he makes men feeble and unarmed , and so uncapable of defence or offence , Esa. 45.1 . [ To Pour out his Anger , ] when he Punishes , Psal. 79.5 , 6. Ezek. 9.8 . and 20.13 , 21 , 33. [ To Pour out his Spirit , ] when he largely distributes his gifts , Joel 3.1 , 2. Zach. 12.10 . Act. 2.17 , 18 , 33. Rom. 5.5 . Tit. 3.5 , 6. [ To make Void Counsel , ] when he disappoints and blasts the purposes of men , Jer. 19.7 . [ To Pour out a Blessing , ] when he plentifully distributes his benefits , Mal. 3.10 . He is said [ to Hew by the Prophets , ] when he terrifies men by fearful Admonitions , and legal Threatnings , as Hosea 6.5 . and when he spiritually kills them as in the following verses . He is said [ to Stretch out the line of Confusion , ] and the Stones of emptiness , when he leaves Kingdoms and Nations to the Desolations of the Enemy , Esa. 34.11 . This Metaphor is taken from Architects , who use lines , perpendiculars and little Ropes , &c. He is said [ to Bear or carry ] when he Preserves , Sustains , Supports and Governs his People , as Deut. 1.31 . Exod. 19.4 . Esa. 46.3 , 4. Heb. 1.3 . He is said [ to Break the Head , ] when his Wrath falls heavy and destroys men , Psal. 110.5 , 6. Hab. 3.13 . He is said to Sling out the Souls of Davids Enemies , as out of a Sling , 1 Sam. 25.29 . that is , he will violently take it away ( as a stone out of a Sling flies with greater force a greater way , without further regard of him that throws it . ) The Metaphors is taken from the weapons of David , which was a Sling , &c. On the contrary the Soul of David is said to be Bound up in the bundle of Life , denoting Gods Fatherly care of him in securing him from Death , which his Enemies designed , and preserving him so safe , that nothing could be forced away from him . He is said [ to make Way to his Anger , ] when with just Judgments he recompences the unjust stubborness and contumacy of the Wicked , Psal. 79.50 . He made Way for his Anger , he spared not their Souls from Death , but gave their Life over to the Pestilence . He is said to Weigh the Mountains in Scales , and the Hills in a Ballance , Esa. 40.12 . Which notes with what facility and ease the Lord can sustain , and manage the whole Universe , even as men do a small pair of Scales . The Lord is said to Weigh Spirits , Prov. 16.2 . by which his most exact knowledge of our Minds and inward frames , is noted , this metaphor is taken from men , who do with a great deal of exactness Weigh things that they may know their value . See Prov. 5.21 . and 21.2 . and 24.12 . God is said [ to put his Hook in the Nose , ] and his Bridle in the Lips of his Enemies , when he stops their fury , thwarts their purposes , and keeps them under , 2 Kings 19.28 . Esa. 37.29 . He is said to put the Tears of the Godly in a bottle , when he suffers them not to be shed in vain , but preserving their Memory turns them to Everlasting Joy , Psal. 56.8 . Christ is peculiarly said to Bear our sins , Esa. 53.4 , 12. by which their imputation to him , and a full satisfaction is understood , 1 Pet. 2.24 . Who his own self Bare our sins in his own Body on the Tree , that we being dead to sin , should live unto Righteousness , by whose stripes ye were healed . God is said to cast our sins behind his back , when he forgives them , and remits the Punishment , Esa. 38.17 . To which there is a contrary phrase , Psal. 90.8 . Thou hast set our iniquities before thee , our secret sins in the light of thy Countenance . He is said [ to Shave with a Razor ] the Head , and the hair of the Feet , and the Beard , when he makes a spoil and devastation of the Land , and scatters small and great from thence Esa. 7.20 . * God here intimates that by the King of Assyria he would punish the Israelites , so as that Men , Beasts , Buildings , Plants , &c. should be destroyed , He says with a Razor that is hired , that they may know it would exact its own reward , that is , that the Assyrians , through greediness of Prey and Spoil would make havock of , and sweep away all things , The Lord is said to break forth upon his Enemies , when he disperses , crushes , and slays them , 2 Sam. 5.20 . and 6.8 . He is said to Shoot with an Arrow , when he heaps swift and speedy vengeance upon the wicked , Psal. 64.7 . But God shall Shoot at them with an Arrow , suddenly shall they be wounded . God is said to Write , which denotes his Knowledge and Providence , with respect to Grace and Benignity , as when he is said to VVrite the Godly in the Book of Life , or his Book . Esa. 4.3 . Dan. 12.1 . or when he VVrites his Law in their Hearts , Jer. 31.33 . Heb. 8.10 . By which a Renovation by the Holy Spirit is noted , that Beleivers should know , and willingly obey the Will of God , 2 Cor. 3.3 . Hence he is said to Grave them upon the palm of his Hands , Esa. 49.16 . Which shews his most faithful care and eminent Grace towards them . See Rev. 3.12 . Sometimes his VVriting signifies his Wrath and Punishment of sinners , as when Job says , thou VVritest bitter things , against me , Job 13.26 . that is , thou dost afflict me with bitter and heavy strokes , a metaphor taken from Courts of Judicature , where legal sentences are Recorded . Esa. 65.6 . Behold it is VVritten before me , I will not keep silence but I will recompence , even recompence into their bosom , by which Divine knowledge is noted , a metaphor taken from men , who Write down in a Book or Paper what they would remember . It is said , Jer. 17.13 . They that depart from thee shall be written in the Earth , because they have forsaken the Lord the Fountain of living waters , that is , such Apostates shall be excluded from Heaven , and destinated to Eternal Destruction . God is said to Search Jerusalem with Candles , that is , all their secret sins shall be brought to light , and punished , Zeph. 1.12 . He is said to Engrave the graving of one stone , &c. Zach. 3.9 . Which betokens the Wounds , Languor and Passion of Christ , who is figured by that Stone . He is said to put an Hedge round about one , when he preserves him from the malignity of malicious Spirits , Job 1.10 . And to remove the Hedge , signifies , that he will leave them naked , exposed , and defenceless , Esa. 5.5 . Psal. 8.12 , 13. and 89.40 , 41. When he is said to Enclose mans way with hewen Stones , it denotes a being environed with Afflictions and Calamities , as Lam. 3.9 . To Hedge up the way with Thorns , as Hosea 2.6 . signifies that God will by Afflictions and other means hinder and divert men from an intended sin and iniquity . God is said to [ Seal ] up the hand of every man , Job 37.7 . When he prohibits or hinders their actions — It is said that God the Father Sealed Christ , John 6.27 . that is , sent him forth , with Divine Authority for the good of men . See Cant. 4.12 . and 8.6 . Hag. 2.24 , Where by Seal is betokened that he confirms and preserves Believers in Truth and Piety , 2 Cor. 1.22 . Eph , 1.13 . and 4.30 . As men fix their Seal to that which they would Ratifie and Confirm . The Father is said to Draw men to Christ , John 6.44 , 45 , 65. When he illuminates the mind with his word , and bestows the true knowledge of Salvation — So Cant. 1.4 . Jer. 31.2 . Hosea . 11.4 . John 12.32 . 2 Thess. 3.5 . This is no violent Compulsion , but a benevolent flexion , bending , or disposition of a mind averse to goodness , and that by means , as the word Revealed , and Preached , &c. It is said Jer. 15.7 . I will Fan them with a Fan , &c. that is , in my Anger I will disperse and destroy them . The word is properly taken , Esa. 30.24 . It is said of Christ , Matth. 3.12 . Luke 3.17 . That his Fan is in his hand , and he will throughly purge his Floor , and gather his VVheat into his Garner , but he will burn up the chaff with unquenchable fire , that is , by the word of his Power and by Afflictions and Tribulations , he will segregate or separate the Godly from the Wicked , as by a Fan or winnowing , the pure grain is divided from the Chaff . God is said to Sweep with the Besom of Destruction , Esa. 14.23 . which intimates an utter Desolation . and spoil of Inhabitants to the Land. It is said Psal. 76.12 . He shall cut off the Spirit of Princes , the word Translated cut off is emphatical , and signifies the lopping off the branches of a Vine , leaving it naked and desolate , and so it notes a deprivation of Strength , Courage or Life it self . God is said to Annoint , when he Comforts , lifts up , or makes glad his People , Psal. 23.4 , 5. 2 Cor. 1.21 . But most large , extensive , and copious in the Vnction of Christ our Blessed Saviour , wherewith he is by the Father annointed for the Salvation of poor sinners , Psal. 45.7 , 8. Esa. 61.1 . Luke 4 , 18. Heb. 1.9 . John 3.34 . Act. 10.38 . &c. A third kind of Actions , which properly belong to the [ Feet ] are ascribed to God , as Gen. 3.15 . A breaking the Serpents Head — where by the Serpent , is meant the Devil , who seduced Eve in that form ; and by the Serpents head , his Power , and diabolical fierceness . So the breaking of his Head , is to be performed by the Messias * God-man , and signifies the destruction of the power and Kingdom of the Devil , and mans Redemption , from its Tyranny and Vassallage . Our Saviour is figured here as a magnificent Hero , who with his Feet tramples upon , the Serpent or Dragon , and breaks his Head. But it is said that the Serpent shall bruise his heel , by which phrase the Passion and Death of Christ is meant . To this passage the Apostle Paul alludes , Rom. 16.20 . And the God of peace shall bruise Satan under your Feet shortly , &c. Such a treading under Foot as is used in a Wine-Press is ascribed to God , Lam. 1.5 . By which the extream Oppression and Affliction of men is noted . To this may be refered that emphatical phrase , Esa. 63.3 . I have trodden the wine-press alone , &c. which is spoken of Christ , who by his Merit and satisfaction freed us from our Enemies whom he crushed under his Feet . Hitherto of Actions which concern the rational Soul , and such as concern the animal faculty follow , which are threefold , as it respects the present purpose . 1. The Actions of the External senses , which are five . 2. The Actions of the Locomotive faculty , or which respect motion , and local situation . 3. Actions procreating or generating , which Physitians calls vegative , but we reduce it to the Animal , for vegetatives are comprehended under it . [ Seeing ] or Sight is attributed to God , by which ( as was said before when we treated of Eyes ) his most exact knowledge is intimated , Exod. 32.9 . I have seen this People and behold it is a stiff-necked People , that is , I very well know how wicked they are , 1 Sam. 16.7 . A man looketh on what 's before his Eye , but the Lord sees to the Heart , that is , he hath an exact prospect into the very thoughts of the Heart , and the whole inward frame of the mind , and accordingly Judges . Psal. 11.4 . The Lords Eyes behold , his Eye-lids try the Children of mens , 't is a singular passage which we find , John 5.19 . Where Christ says of himself , Verily , verily , I say unto you , the Son can do nothing of himself , but what he seeth the Father do ; for what things soever he doth , these also doth the Son likewise . Here the Sight of Christ is equal with the Omniscient Fathers , and consequently his Omnipotence is equal , and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ energy , or power in operation . Upon this and the following verse Erasmus , thus paraphrases , * I affirm it again , and again , that the Son , who wholly depends on the Father , can of himself do nothing , forasmuch as he is not of himself , but what he sees the Father do the same does he ; their Will and Power is the very same , with the Father there is Authority , and whatsoever the Son is or can do is derived from him . Whatsoever therefore the Father hath done , the same in the like manner is wrought by the Son , because of the equality of the Communicated power . Amongst men the Sons oftentimes degenerate from the Fathers , neither have they always the same Will and Faculty , but the matter is otherwise here , the Father loves the Son alone , and begot him most like himself , and transfer'd an equal power of operation into him , shewing him all things that are to be done by himself ; he is sent forth as the great exemplar by him , in all other matters the operation of each is common , &c. 2. By the Sight of God , his Providence over his Creatures is to be understood , sometimes denoting his approbation , favour , Grace and good Will , as Gen. 1.4 . And God saw that the Light was good , &c. So verses 10 , 12 , 18 , 21 , 25. After which is annexed a general sentence , verse 31. And God saw every thing that he had made , and behold it was very good . Which signifies his Divine approbation of his created works , and his sanction of the duration of Natures order to the end of the World. See Psal. 104.30 , 31. &c. Hence comes that form of Speech , when God is said to See , denoting his Providence of certain persons or things , under his immediate Care and Government , as Gen. 16.13 . Thou God Seest me , that is , thou providest for me . And Gen. 22.8 . God will See ( that is , provide ) himself a Lamb for a Burnt-offering . It is not to be understood that Abraham knew before hand , that he should find a Ram to offer for a Sacrifice to God instead of Isaac , but that he would quiet his Son by that kind of answer , he being solicitous and inquisitive for the Lamb that should be offer'd for a Burnt-offering , therefore he intimates that Isaac should leave it to the Care of Divine Providence ; and as Abraham spoke , the event happ'ned , for he lifted up his Eyes , verse 13. and beheld the Sacrifice to be offered , and so he gave the place a Name . viz. Jehovah-jireh , that is , God shall see , verse 14. &c. So 1 Sam. 16.1 . I have Seen me a King among his Sons , that is , as our Translation has it , I have provided and chosen me a King. More specially the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respicere or Seeing , or respect of God as it concerns men , denotes his Approbation , Mercy , Care and Help . Of which Illyricus in Clave . * There is in this a twofold figure , viz. An Anthropopathy , in as much as Sight is ascribed to God , then a Metalepsis or Metonymie , because the external motion of the Eyes , the Effect being put for the Cause , signifies the inward affection of the Mind : For it takes in the external help which is the consequent of the internal affection , and the external motion of the Eyes , so that here is a third Trope — Gen. 4.4 . And the Lord had respect unto Abel and to his Offering , and verse 5. but unto Cain , and his Offering he had not respect , that is , he accepted and approved of the one but not of the other . See Num. 16.15 . 1 Sam. 1.11 . Psal. 9.13 , 14. and 10.13 , 14. Psal. 84.9 , 10. Psal. 102.17 , 18. and 74.19.20 . Psal. 113.6 . Esa. 66.2 . Lam. 4.16 . and 5.1 . Jon. 3.10 . Luk. 1.25 , 48. &c. Deut. 26 , 15. Psal. 80.14 , 15. Psal. 102.20 . Lam. 3.50 . &c. Hitherto the phrase of Gods Seeing or Respecting , denotes his Favour and Love , which is sometimes directed to the object , as when he is said to have respect to the Man or his Offering , sometimes to an internal Cause , as when he is said to have respect to his Covenant , that is , the declaration of his Mercy and Grace that way expressed to man , Psal. 74.19 , 20. Likewise when he is said to look upon the Face of his Annointed ( that is , Christ ) who is our Mediator and Saviour , for whose sake David ) Prays for a blessing , calling him the Servant of the Lord , 2 Chron. 17.19 . And the Word of the Lord , 2 Sam. 7.21 . See 1 Chron. 17.17 . 2. It denotes Evil , as Wrath , Vengeance , and Punishment , as Exod. 14.24 . And it came to pass that in the morning Watch , the Lord looked unto the Host of the Egyptians , through the pillar of Fire , and of the Cloud , and troubled them , &c. 1 Chron. 12.17 . Psal. 104.31 , 32. Jer. 3.8 . Lam. 3.36 . Ezek. 16.50 . &c. [ Hearing ] is attributed to God , in which likewise his Grace and Benevolence in satisfying the desires of his People , and in a ready hearing their Prayers and Sighs is denoted , as Gen. 16.11 . — The Lord hath heard thy Affliction , Exod. 2.24 . And God heard their groaning , 2 King. 20.5 . I have heard thy Prayer , &c. So Psal. 4.3 , 4. and 5.1 , 2 , 3 , 4. and 130.1 , 2. Esa. 65.24 . 1 John 5.14 . &c. Thus God is said to Hear the Heavens , Hos. 2.21 . When he gives the blessings ( as Paul mentions Act. 14.17 . ) of Rain from Heaven , and fruitful Seasons are granted , which Heaven as it were silently desires and begs God for . The Scripture uses the term of Gods attention , Hearkning as it were to the Prayers and Desires of the Godly , by way of illustration of the greatness of his Compassion , Psal. 10.16 , 17. and 66.18 , 19. and 130.1 , 2. &c. On the contrary ●●od is said to shut Prayers , Lam. 3.8 . And to cover himself with a Cloud that Prayers could not pass through , verse 44. When he rejects the petitions of any . See Esa. 1.15 . and 59.2 . &c. [ Smelling ] is attributed to God , but which in like manner his Complacency and Grace is noted , as a man is refreshed and pleased with a sweet smell , as Gen. 8.21 . And the Lord smelled a savour of rest ( so the Hebrew ) The Chald. says , and the Lord received their sacrifice very pleasingly — Upon which place Luther , says thus — As Physitians sometimes recover fainting or swounding Persons , by the fragrancy of of Odors , and on the contrary as a horrible stench does vehemently offend Nature , and sometimes makes men faint ; so God may be said to be offended with the ill savour of impiety , and to be delighted , and as it were refreshed , when he sees ( Noah ) provide himself to Sacrifice , as a specimen of his gratitude , and by a publick example manifest himself not to be wicked , but a true and cordial Worshipper and Reverencer of God , which was the proper end of Sacrifices . Musculus in his Comment upon the place says very excellently , that Moses by an Anthropopathy ascribes the faculty of Smelling to God , and writes not of the Sacrifice of Noah , for it is not said that the Lord smelled the Odor of the Burnt-Offering , but a sweet savour ; for God smells not by the Organ of Nostrils as man does , for it was not the smell of the Sacrifice of Beasts that yeilded that fragrancy , such being in themselves rather nauseous then sweet — Hence we learn that our Works of what kind soever they be , have a certain Smell which ascends to the Nostrils of God , and is either approved by him as sweet and pleasing , or disapproved as noysome and unsavoury . This Odor is , not what our external works represent to sence , but what results from the spirituality of our Hearts ; for good Acts proceeding from a good and pious intention smell sweetly , but bad ones the contrary . In the Sacrifice of Noah , there was a Corporal and external Savour , which was obvious to the notice of men , but the piety of his Heart was pleasing to God , whilst in the sincerity and faithfulness of a pious mind , he acknowledged and celebrated the goodness of his Lord , &c. To this may be referred several other places where this phrase ( of a sweet smelling savour is sound , as Exod. 29.18 , 25 , 41. Levit. 1.9 . and 2.12 . and 3.16 . and 8.21 . Num. 28.2 . Ezek. 20.28 . , 41. &c Doubtless in these places respect is had to the Messias ▪ whom the Sacrifices of the Old Testament typified , as Eph. 5.2 . Christ Jesus also hath loved us , and hath given himself for us an Offering and a Sacrifice to God for a sweet smelling savour . So Esa. 11.3 . Where it is said , that he shall make him of a sent or a smell ( so the Hebrew ) in the fear of the Lord , which is expounded of the propitiatory Sacrifice of Christ , and his Obedience to the Father even unto Death , which the Prophet calls the fear of the Lord , according to 2 Cor. 2.15 . For we are made of God a sweet savour of Christ , that is , our Ministry to God through Christ , is as it were accepted as a sweet Sacrifice . See Rom. 15.16 . Psal. 45.8 , 9. Cam. 1.3 . &c. [ Tasting and Touching ] are ascribed to God , of which there are not many examples , Psal. 104.34 . My meditation shall be sweet to him ( so the Hebrew ) that is , grateful and acceptable . Hosea 9 4. They shall not offer Wine ( offerings ) to the Lord , for they shall not be sweet unto him , that is , not pleasing nor accepted . See Mal. 3.4 . Jer. 30.21 . Psal. 40.8 , 9. John 4.32 , 34. It is said Psal. 104.32 . He Toucheth the Hills and they smoke ( as if it were said ) by his Touch only he can destroy the loftiest and most firm things — So some say that the phrase , Psal. 144.5 . alludes to the smoking of Mount Sinai at the promulgation of the Law , Exod. 19. and 20. Also some phrases may be reduced hither that are mentioned , where a hand is attributed to God , as before . So much of the external Actions of Sense , whose Affections are Sleep and Watchfulness ; for as in Sleep the actions of sense are still and quiet , so in Watchfulness they are provoked to their respective Operations , as Aristotle says . Both these are by an Anthropopathy attributed to God , Psal. 44.23 , 24. Awake why Sleepest thou , O Lord , cast us not off for Ever , Psal 78.65 . Then the Lord awaked as one out of Sleep , Jer. 31.26 . Vpon this I awaked and beheld and my Sleep was sweet unto me , by the former a delay of Divine help is noted , by the later his strength and power against his Enemies , and his Favour and Grace towards his Church after that delay . Awaking without the mention of Sleep is expressed . Psal. 35.22 , 23. Esa. 51.9 . &c. It is said Psal. 121.3 , 4 He that keepeth thee , will not slumber — Behold he that keepeth Israel , shall neither slumber nor sleep , by which phrase the absolute and undoubted certainty of Divine help is declared . So Watching is attributed to God , and denotes his assiduity or dispatch , in inflicting Punishments or granting benefits , Jer. 31.28 . and 44.27 . Actions of the second kind , as local motion , are ascribed to God by an Anthropopathy as Coming unto Believers , whereby the exhibition of his Grace and Blessings is to be understood , Exod. 20.24 . John 14.23 . There is also a Coming to Judge and Punish , Esa. 3.13 , 14. To which belongs that in Hos 11.9 . I will not come ( or enter ) into the City , that is , in an hostile manner , or to destroy it , as Sodom . [ Walking ] is attributed to God , whereby his gracious presence , and help is signifyed , Levit. 29.12 . And I will Walk in the midst of you , that is , ye shall have my present help , and protection — So Deut. 23.14 . 2 Cor. 6.16 . Levit. 26.24 . It is said , then will I also walk contrary to you and punish you , that is , without distinction of persons , I will let the Reins of mine Anger loose upon you . God is said to Come down from Heaven , when he takes apparent and especial cognizance of the actions of men , and that sometimes out of grace and favour , as Exod. 3.8 . or to punish in Wrath and Anger , as Gen. 11.5 , 7. and 18.21 . Psal. 18.9 , 10. Esa. 64.1 . &c. The Son of God is said to Come down from Heaven , when he assumed humane Nature , and manifested himself to men in order to their Salvation , John 3.13 . and 6.38 , 42 , 50. The Holy Spirit is said to Come down , when in the visible appearance of a Dove it manifested it self resting upon Christ , Matth. 3.16 . Mark 1.10 . Luk. 3.22 . John 1.32 , 33. In another signification God promised that he would go down with Jacob into Egypt , that is , that his Grace and protection should accompany him in that way , Gen. 26.4 . [ Riding ] is ascribed unto God , by which his glorious operation is noted , which he exerts in the Heavens , in tempests and otherwise , Deut. 33.26 . There is none like unto the God of Jesurun , who Rideth upon the Heaven , Psal. 68.33 . To him that Rideth upon the Heaven of Heavens . Likewise his speed and celerity , in the execution of his Judgements , Psal. 18.10 . He rode upon a Cherub , and did flie , yea he did fly upon the wings of the Wind. So Esa. 19.1 . &c. To Meet or Meeting with a person is ascribed to God , and signifies either his manifestation is noted , as Num. 23.4 , 16. Or his Grace and Beneficence , as Esa. 64.5 . God is said to Return to his place , which signifies a sending of Punishment , Hos. 5.15 . For when men are afflicted , and help is delayed , God seems to be absent from them . Jud. 16.13 . Lam. 3.43 , 44. A [ Returning ] on High , signifies his going into his Judicial Throne , or Divine Judgement it self , Psal. 7.7 . A Returning to the Godly , signifies the taking away of Sin and the exhibition of Grace , Psal. 6.4 , 5. Zach. 1.3 . By his [ Rising ] up his Divine purpose with respect to his great Works is noted , Num. 10.35 . Psal. 12.5 , 6. and 44.26 , 27. and 68.1 , 2. and 102.14 . Esa. 33.10 . The Holy Ghost coming upon one , signifies that it works in a singular manner in and by him , Luke 1 , 35. Act. 1.8 . which Luke 24.49 . is to be endued with power from on High. A [ Passing ] through , or passing over , is attributed to God , Exod. 12.12 , 13. Amos 5.17 . By which Divine punishment is noted sometimes a forbearance from punishing , as Amos 7.8 . and 8.2 . With 1.3 . Micah 7.18 . Prov. 19.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pesach or Pascha , the Passover takes its Name from hence , Exod. 12 , 13 , 23 — So 't is used in the Deliverance of the People from the Babylonish Captivity , Esa. 31.5 . Dan. 5.30 . [ Visitation ] is ascribed to God , by which either his exploration , that is , a diligent search , notice or knowledge of things , Psal. 17.3 . Or a real exhibition of his Grace and Benefits is noted , Gen. 21.1 . Psal. 65.9 , 10. Psal. 106.4 . Jerem. 29.10 . Luke 19.44 . &c. Sometimes it denotes Wrath and Punishment , Exod. 34.7 . Psal. 59.6 . Esa. 27.1 . Jerem. 6.6 . and 15.3 . Sometimes a diligent [ Search ] is attributed to God , Ezek. 20.6 . To bring them forth out of the Land of Egypt , to the Land which I Searched out for them , ( so 't is in the Hebrew ) flowing with Milk and Honey ; the Land of Judaea is commended ( says Junius ) by the Providence and choice of the Eternal God , because ( as if it were by search ) he had provided it for a most commodious seat , where after they had cast out their Enemies they were to rest , &c. the like is said of the Ark of the Covenant , Num. 10.33 . [ Seeking , ] which is done by going up and down , is also ascribed to God , signifying his desire and serious will , Ezek. 22.30 . John 4.23 . &c. [ Finding ] out Iniquity is attributed likewise to God , when he chastises and Punishes in Wrath , Gen. 44.16 . He is said to Find his Enemies , when he lays condigne Punishment upon them . He is said to Find David his Servant , when out of singular Love and Providence he elected and made choice of him , Psal. 89.20 . Acts 13.22 . In which sence he is also said to Seek him , 1 Sam. 13.14 . The third kind of Action is generative , not that Eternal Generation , by which God the Father from Everlasting begat the Son , Co-eternal and Consubstantial with himself , for that is not metaphorical , but most proper , Psal. 2.7 . Prov. 8.24 , 25. Heb. 1.5 . But that Spiritual and Mystical Generation , by which he is said to beget his believing People , when he remits their sin , renews his own Image upon them , and Adopts them into the priviledge of Sonship , through Christ the Saviour — Of which see Esa. 66.9 . John 1.13 . and 3 , 5 , 6. Tit. 3.5 . 1 Pet. 1.3 , 23. 1 John 3.9 . Jam. 1.18 . &c. God is said to be a Father with respect to certain inanimate Creatures , Job 38.28 . Hath the Rain a Father , or who hath begotten the drops of the Dew ? — that is , besides me ? For there is no other can send it upon the Earth — by which God intimates , that he only can give this benefit , and that men cannot imitate it . And verse 29. Out of whose Womb came the Ice ? ( that is , where is the Artist besides me , that can make it ? ) And the hoary frost of Heaven , who hath gendred it ? viz. beside me . To this may be referred that phrase , Zeph. 2.2 . Where God says , before the Decree bring forth . Upon which place the Learned Tarnovius thus paraphrases . Prepare your selves to meet the Lord , who has not yet brought forth , produced or excuted his Decree , or Statute , which he ( as if he were pregnant with punishment ) goes now big with — For as the Birth does not immediately follow Conception , but has a certain allotted and prescribed time by Natures Law , for its ripening or maturity — So God although he hath certainly decreed to punish , and has establisht and conceived the sentence in his own mind ; yet he defers execution for a certain space , that he may give opportunity for Repentance , which if sinners will by no means do , then their iniquity grows Ripe , and Gods punishment mature , and fit for Execution . And as the Birth must of necessity follow conception , when the time limited by Nature is expired — So the Judgments of God are inevitable , when the determinate time comes . Humane Adjuncts ascribed to God. THese are either privative , or positive — Of the first sort are these , viz. When something of impotency or inability is ( after the manner of men ) attributed to God — or when God says of himself , that he cannot do a thing , being as it were prohibited by his Truth , Goodness , and Holiness , as Gen. 19.22 . Hast thee , escape thither , for I cannot do any thing till thou be come thither — These are the words of the Son of God , who when he departed from Abraham , turned towards Sodom , to destroy the Cities , and says thus to Lot , viz. Whereas it is the immutable and certain determination of God , out of a gracious and favourable respect to you , to deliver you from this destruction , therefore before you be placed in safely the Execution of the sentence by which Sodom must be burnt , shall be delayed — Upon which place D. Hunnius says , the execution of Gods absolute Decree or Power no Creature can retard , but here he speaks of his Power as it is tempered , qualified and allayd , by the favour of his fatherly mercy towards men , and as accommodated for the profit of Believers , that nothing which he does shall hurt them . To this may be referred that speech of God , which of all is most sweet and gracious , and full of comfort ( inasmuch as it was spoken in the very swelling , as it were , of Anger . ) When he speaks to Moses of the grievous sin and Apostacy of the People , Exod. 32.10 . Now therefore let me alone , that my Wrath may wax hot against them , and that I may consume them , &c. Jehovah speaks as if he had been bound and constrained by the Faith and Prayer of Moses , so as that he could not destroy the People , unless he had asked him leave , as Psal. 106.23 . Therefore he said that he would destroy them , had not Moses his chosen , stood before him in the breach to turn away his Wrath lest he should destroy them . Of so great a vertue and efficacy are the Prayers of the just before the Lord , James 5.16 . See Gen. 32.28 . Hosea 12.4 . Josh. 10.12 , 13 , 14. &c. Esa. 1.13 . The calling of Assemblies I cannot away with ( or more properly I cannot bear ) it is iniquity . This is expounded with respect to the sanctity of God , and his abomination of iniquity , as verse 14. Your New Moons , and your appointed Feasts my soul hateth , which is intima●●ed by these phrases of humane abhorrence . Something also of loosned or disjointed Members , after the manner of men is attributed to God , as Jer. 6 , 8. Be thou instructed , O Jesuralem , lest my soul be loosned or disjointed from thee , ( so the Hebrew ) that is , lest after the manner of a member that is broken , or out of Joynt , it departs from , or be separate from thee , and thou as a strange member be cut off , or divided from me . Ezek. 23.18 . She discovered her Whoredoms , and discovered her nakedness ; then my mind was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disjointed from her . By this phrase the Communion of God with Believers is most excellently expressed ; for , if for their wilful and contumacious Rebellions God departs from them , the head is , as it were , separated or pluckt off the putrified members , as the Lord by a like metaphor , speaks to the wicked Synagogue , Jer. 15.6 . For thou hast forsaken me saith , the Lord , thou art gone backward : Therefore will I stretch out my hand against thee , and destroy thee ; I am weary with Repenting . Much and great was the forbearance and patience of God , before this desertion , which is indeed the filling the Measure of Iniquity spoken of , Gen. 15.16 . Matth. 23.32 . To these privatives in man may be referred Diseases , by which is signified the punishment of sin , which Christ bore in our stead , Esa. 53.4.10 . Suitable to Hos. 13.14 . I will ransome them from the power of the Grave : I will redeem them from Death : O Death , I will be thy Plagues ! O Grave I will be thy Destruction ! Rep●●ntance shall be hid from mine Eyes . Thus he speaks with respect to his Sacerdotal or Priestly Office , as Heb. 2.14 . Forasmuch as the Children are made partakers of flesh and blood , he also himself took part of the same , that through Death he might destroy him , that had the Power of Death , that is , the Devil . ( 2. ) With respect to his Prophetical Office , 2 Tim. 1.10 . Because by the Gospel he hath abolished Death , and brought Life and Immortality to Light : For he strongly defends his Church , so as that the Gates of Hell shall not prevail against it , and 1 Cor. 15.26 . The last Enemy that shall be destroyed is Death . Here is a most evident symbol of the Resurrection , as Junius and Tremellius upon the place rightly conclude . Paul upon these words of Hosea , 1 Cor. 15.55 . Thus speaks ; O death where is thy Sting ? O Grave , where is thy Victory ? &c. Of the second sort of mens Actions , which are ascribed to God , there may a distinction be made , viz. Such as are internal , and such as are external . The internal are with respect to the diverse States , Circumstances , or Conditions of men ; and so God is said to be a [ Husbandman , ] that is , ( Synechdochically ) a Vine dresser , John 15.1 . The reason of the Comparison follows in the next verses , and is largely expounded , Esa. 5. and Matth. 20. &c. Christ , who is the hypostatical Wisdom of God , and his Eternal Son , calls himself a Workman , when he speaks of the Creation , Cant. 7.1 . For by him were all things made , and without him was nothing made that was made , John 1.3 . Col. 1.16 . &c. So God is said to be the [ Builder ] and Maker of a City , which hath Foundations , Heb. 11.10 . that is , the Cause , Fountain and Author of Eternal Life and Heavenly Joy. So he is called a [ Man of War , ] Exod. 15.3 . From that Almighty work of his of overwhelming and drowning Pharaoh with his Egyptian Host. Besides in Wars waged among men , he is the chief General , and Captain , giving Victory to whom he pleases , and scattering , routing , or destroying whom he pleases . See Psal. 46. and 76. &c. Christ is called a Counsellor , Esa. 9.6 . with respect to his most wise decree in restoring Salvation , at whose disposal it was , 1 Tim. 1.9 . Who hath saved us , and called us with an holy Calling , not according to our works , but according to his own purpose and Grace which was given us in Christ Jesus , before the world began . Likewise with respect to his most Holy Office , in manifesting the Divine will to our capacities in order to Salvation , and his obedience to the Father , &c. The Lord is called a Phisitian , Exod. 15.26 . Because he frees men from all perils of Souls and Bodies ( which are frequently compared to Diseases ) Psal 147.2.3 . &c. This is peculiarly ascribed to Christ the Redeemer , for the blessing of spiritual health , which we receive from him , Matth. 9.12 . Mark. 2.17 . See Esa. 61.1 . He is called a [ Shepherd ] Psal. 23.1 . Which appellation is also peculiarly attributed to Christ , with respect to his Office as a Saviour , Cant. 1.7 . and 2.16 . and 6.2 . Ezek. 34.23 . and 37.24 . Micah 5.3 , and 7.14 . Zach. 13.7 . John 10.11 . Heb. 13.20 . 1 Pet. 2.25 . and 5.4 . and elsewhere . He is called a [ Father ] Deut. 32.6 . Psal. 68.6 Esa. 64.8 . Matth. 6.1 , 6 , 8 , 9. Rom. 8.15 . Which term is most full of Comfort and Joy , declaring the Love and Affection of the Omnipotent God towards men — So he is called Father of spirits , Heb. 12.9 . &c. Christ called the Everlasting Father , or as in the Hebrew , the Father of Eternity , Esa. 9.6 . Because he most sincerely loves Believers , and Glorifies them in blessed Eternity — The seventy have most elegantly translated this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pater futuri seculi , the Father of the Age to come . He is called the [ First-born , ] Psal. 89.27 . Col. 1.15 , 18. Rev. 1.5 . Jehovah , and Christ , are frequently called , Prince , Captain , King , Esa. 9.6 . and 55.4 . and 32.1 . and 33.22 . To denote their Majesty and celestial Dominion ; of which more elsewhere . He is called a [ Bridgroom ] Matth. 9.15 . and 25.1 . Mark. 2.19 . Luke 5.34 . John 3.29 . This Title is ascribed to Christ , for many Causes , principally for his unspeakable Love to his Church which is by Faith espoused to him , Hosea 2.19 . Eph. 5.26 , 27 , 28 , &c. He is called a [ Witness , ] which term is applyed to the Messiah , Esa. 43.10 . and 55.4 . Rev. 1.5 . and 3.14 . Because of a certainty he discovers heavenly Truth to us , John 18.37 . As also because he hath most exactly fulfilled whatsoever the Prophets of the Old Testament have foretold concerning him , John 1.17 . &c. External Adjuncts of a man are either inseparable or separable — The inseparable are , being in a place and time . Each of these is attributed to God , ( who in his own nature is Eternal , and not circumscribed to place ) by an Anthropopathy — First , More Generally , [ Place ] is ascribed to God Psal. 24.3 . Who shall stand in his Holy Place , viz. The Holy Kingdom where the Scriptures say his Habitation is . He is said to Go out of his place , when he manifests his conspicuous and apparent presence , as Esa. 26.21 . Micah . 1.3 . He is said to Retire or Return to his place , when he withdraws the benefit of his Grace , and as it were hides himself in order to punish offenders , Hosea . 5.15 . More specially , a seat or [ Throne ] is attributed to God , Exod. 17.16 . ( of which before ) Psal. 9.7 , 8. and 11.3 , 4. and 47.8 , 9. Esa. 66.1 . Matth. 5.34 . By which his most superexcellent Majesty , sublimity and Authority is intimated . The Prophet Jer. 14.21 . Prays God , that he would not abhor , or disgrace the throne of his Glory — By which Judea is understood , wherein the visible or peculiar Kingdom of God was contained , and where God vouchsafed the most eminent appearances of his Power and Glory . Or else the Temple of Jerusalem , as in chap. 17.12 . It is taken , upon which Rabbi Moses Maimon . Every place which God hath appointed for the manifestation of his Power and Glory is called his Throne . For great and powerful men as Kings and Princes sit in their Thrones , when they make a solemn appearance , so are we to understand this word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiss , solemn ) Throne , of the Magnificence , Power and Dignity of him , to whom it is attributed . When a [ Throne ] and sitting upon it , is attributed to Christ , we are to understand that heavenly Kingdom and Government to which he was exalted in his humane nature , as Psal. 45.6 , 7. Esa. 16.5 . Matth. 19.28 . Heb. 1.8 . and 4.16 . and 8.1 . &c. The Earth is said to be the Lords [ Footstool , ] Esa. 66.1 . Matth. 5.35 . By which is noted his immensity , for he is present in the lowermost part of the World. Or the Ark of the Covenant , in which by special revelation , he was to manifest his presence , according to 1 Chron. 28.2 . Psal. 99.4 , 5. and 132.6 , 7. Lam. 2.1 . Some by this appellation would understand the Sanctuary of God. See Psal. 99.4 , 5 , 8 , 9. Upon which Illyricus says — the sence is — know , that no where else , nor with any of the Gentiles is the true Worship of God , and his propitious presence to be found . Therefore seek him here according to his Word and Promises . When it is said of Christ — Psal. 110.1 . The Lord said unto my Lord , sit thou on my right-hand , until I have made thine Enemies thy Footstool , and 1 Cor. 15.25 . For he must Reign till he hath put his Enemies all under his feet , and Heb. 1.13 . It intimates that he will most perfectly conquer and subdue his Enemies , as it is said , Psal. 8.6 . Eph. 1.22 . Heb. 2.8 . &c. That all things are put under his Feet . Neither is [ Place ] only ascribed to God , but a local Posture or Situation also , as Psal. 10.1 . Why standest thou afar , off by which the delay of Divine help is noted ; A metaphor taken from men , who when they stand at great distance cannot lend a helping hand . To stand at the right hand , notes his powerful help and favour , as Psal. 16.8 . Because he is at my right hand I shall not be moved . So Act. 2.25 . God is said to Sit , Psal. 29.10 . and other places , in the same sence that a Throne is ascribed to him ; by which his Government , Divine Judgement , and exercises in peculiar actions are signified . He is said to Sit upon a Cherub ] Psal. 80.1 . and 99.1 . because of the peculiar manifestation of his presence in that place . He is said to Sit upon the Circle of the Earth , Esa. 40.22 . because of his Majesty in Glory , which infinitely excells all the Glories of the World , and therefore the Inhabitants of the Earth are called Grashoppers , &c. Of the sitting of Christ at the right hand of God , we have spoken before — God is said to Dwell on High , in Sion , in the Church , and in Contrite hearts , &c. Psal. 68.16 , 17. and 132.12 , 13 , 14. Psal. 135.20 , 21 , Esa. 57.19 , Ezek. 37.27 . John 14.23 . 2 Cor. 6.16 . by which the gracious Manifestation , Action , Defence , Illumination , Consolation , and Salvation , of his Divine presence to his people is to be understood . It is an emphatical word which Paul uses , 2 Cor. 12.9 . That the power of Christ may rest upon me , the words properly are , that the vertue or power of my God may dwell upon me , or that he would place his Tabernacle upon me , and as an Vmbrage or Shadow may surround , cloth and protect me . When the Cloud of Glory had filled the Temple , Solomon said , 1 King. 8.12 . The Lord said that he would dwell in the thick darkness , that is , by this sign , he manifests himself to be present , as he said to Moses , Lev. 16.2 . I will appear in the Cloud upon the Mercy-Seat . See Exod. 19.9 . and chap. 16.10 . Num. 9.15 . Esa. 6.4 . Matth. 17.5 . &c. The phrase of Gods sitting in the Heavens , or dwelling there , as Psal. 2.4 . Psal. 103.18 , 19. 1 King. 8.39 , 43. and Illyricus thus expounds . * Heaven neither ought nor can , when it is called the Habitation of God , be understood of a certain real or material place , but it has rather a metaphorical signification , and denotes that spiritual Kingdom , Glory , and Felicity in which God with his Holy Angels and other blessed Spirits Lives and Reigns , as Psal. 115.15 , 16. The Heaven , even the Heavens are the Lords , but the Earth hath he given to the Children of men , that is , he requires and Commands spiritual good and Divine Worship to be given to him , and leaves them to enjoy the good things of the World , for he in a proper sence , requires not Money , Calves , or Kids , &c. And the Learned Gerhard says — God is every where , with respect to his Essence , but he is said to dwell in Heaven with respect to the more ample appearance of his Majesty and Glory ; so the whole soul is in every part of the Body , but most radically in the head , most effectively in the head , because , its most excellent effects are from thence produced — So Alcuinus — God is therefore said to dwell in the Heavens , because the Angels and the Souls of blessed Saints have a clearer and more illustrious prospect and knowledge of him , then the Saints on Earth can have , by reason of their dwelling in so gross a habitation . Likewise Polanus — The Scripture oftentime says , that God dwells in the Heavens , not that he is there included , but to intimate , that he is above all in Majesty , Power , and Operation , so as that he cannot be hindered by any on Earth ; as also that our minds may be elevated above the World , so as that we may have no low , or carnal , or worldly thoughts of God , &c. To this may be also referred , when it is said , That the Holy Ghost doth rest upon any , as Num. 11.25 , 26. 2 King 2.15 . By which , the distribution and energy or power of his gifts is intimated . This Spirit is said to rest upon the Messiah , Esa. 11.2 . and 61.1 . which is to be understood of the Communication of his gifts in their absolute fulness to Christ according to his humanity , Psal. 45.7 , 8. John 3.34 . The visible symbol was the resting of the Holy Spirit upon Christ in the likeness of a Dove , Matth. 3.16 . &c. [ Time ] is ascribed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in a way of humane ) speaking , but is to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in a way of divine Dialect ) of his absolute Eternity-Sometimes the description of Gods Eternity is taken from the Names and Differences of Seasons , as [ Years ] are ascribed unto God , which nevertheless are said to be throughout all generations , Psal. 102.24 . And shall have no end , verse 2●● . That he is the same and that his years shall not fail , Heb. 1.12 . And that the Number of his Years cannot be searched out , as Job 36.26 . [ Dayes ] are also attributed to him , whence he is called the Ancient of Days , Dan 7.9 . which are called the Days of Eternity , Micah . 5.1 . 2 Pet. 3.18 . Eternity is described by eternal time or times , Rom. 16.25 . 2 Tim. 1.9 . Tit. 1.2 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , secula , Ages , by which term properly times , and things done in time are noted . Eph. 3.9 . Col 1.26 . &c. Sometimes two or three differences of time , that Eternity which wants Beginning , Interruption , and End , may be expressed , Heb. 13.8 . Jesus Christ the same ( that is , always like himself , invariable , and immutable ) yesterday , to day , and for ever , that is , from Eternity to Eternity , Rev. 1.4 . Grace be unto you and Peace , from him which is , and which was , and which is to come , ( or will be ) that is , who is the Eternal God ; so in the 8th . verse , there is another symbol of Eternity I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Alpha and Omega , the first and last letters of the Greek Alphabet , which denote the beginning and end of any thing , which are the bounds and notes of time , brought to express him who is the beginning without beginning , and the end without end , that is , who is indeed absolutely Eternal ; so Christ speaks chap. 21. and 22.13 . as is apparent from the context . To this may be referred , where the Scripture uses words concerning God , which respect the time to come , whereas in Eternity there is not properly any time past , or to come , as Psal. 139.2 . Thou understandest my thought a far off , that is , long before it came in my mind , as verse 4. For there is not a word in my Tongue but lo , O Lord , thou knowest it altogether . It is said Rom. 8.29 . For whom he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , foreknow , he also did predestinate , &c. Rom. 11.2 . God hath not cast away his people , which he foreknew , &c 1. Pet. 2. Elected according to the Foreknowledge of God the Father , &c. D. Mylius , upon Rom. 8. says thus , God is said to Foreknow such as he foresaw would believe in his son , not that there is any future time properly ascribable to God , in whom no accident , condition , or circumstance of time and place can be admitted , but these things are spoken of God by an Anthropopathy , that is after the manner of men . This [ Prescience ] of God , inasmuch as it is certain and never failes , therefore such as he Foreknew he also predestinated , for this Foreknowledge is never without predestination . Ambrose confirms this interpretation , in these words . Those whom God Foreknew would embrace the Faith , he elected them to the promised rewards , that they that seem to believe , and either are not really such as they pretend to be , or forsake the Faith may be excluded , for such as God hath elected to himself do remain his , 1 Pet. 1.20 . 'T is said of Christ the Lamb of God , and the Redeemer of the World that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Foreknown before the Foundation of the World , that is , he was ordained by the Eternal Decree of God to be offered as a sacrifice for the sins of men . Hitherto of inseparable Adjuncts , the separable are various , we shall recite some . [ Armour and Weapons ] are attributed to God , for he is sometimes said to be clad in Arms to denote the exertion , or execution of his Wrath and Vengeance , Psal. 35.2 , 3. Take hold of Shield and Buckler , and stand up for mine help — Draw out also the Spear , and stop the way against them that persecute me , &c. Esa. 59.17 , 18. For he put on Righteousness as a Breast-plate and an Helmet of Salvation upon his head , and he put on the Garments of Vengeance for Clothing , and was clad with zeal as a Cloak , &c. Jer. 50.25 . It is said , The Lord hath op'ned his Armory , and hath brought forth the weapons of his indignation ; for this is the work of the Lord God of Hosts in the Land of the Chaldeans ; when by the Enemy he brings punishment , and a general destruction upon a people , thus the King of Babylon is called Gods battle axe and weapons of War , for with him will he break in pieces the Nations , and with him will he destroy Kingdoms , Jer. 51.20 . Because by him , and his Host the Lord did afflict and make desolate several Countries . More especially a [ Bow , Arrows , and strings , ] are attributed to God , Psal. 21.12 . Lam. 2.4 . and 3.12 . He hath bent his bow like an Enemy — he hath set me as a mark for the Arrow — By which the effects of his Divine wrath against the wicked are noted By the Arrows of God are meant swift and unlookt for Calamities sent for sin , Deut. 32.22 , 23 , 24. I will heap mischiefs upon them , I will spend mine Arrows upon them , Job 6.4 . Psal. 38.2 , 3. and 64 , 7 , 8. Zach. 9.14 . Lam. 3.13 . And more particularly the Arrows of God are said to be Hail-Stones , Thunder , Lightnings , Coals of Fire , &c. Psal. 18.13 , 14. and 144.6 . Hab. 3.11 . Sometimes the inspired efficacy of the Gospel in saving the Godly , and Judging and Condemning the wicked , Psal. 45.5 . Esa. 49.2 . John 12.47 , 48. 2 Cor. 2.15 , 16. A [ Sword ] is ascribed to God , by which likewise is intimated his Wrath and Vengeance of which that is an index and symbol . Deut , 32.41 . Judg. 7.20 . Ps. 17.18 . Esa. 27.1 . and 34.5 , 6. Ezek. 21.8 , 9 , 10. Zach. 13.7 . Munsterus upon Esa. 34. says that the Sword of the Lord is his Divine Decree , which none can change , Psal. 35.2 , 3. By these Weapons Divine Vengeance is metaphorically described . See Rev. 19.15 , 21. The term ( Sword ) is applyed also to God with respect to its penetrating force , of which more hereafter in its proper place . A [ glittering Spear ] or lightning Spear , is attributed to God , Hab. 3.11 . Stones , Hail , Thunder , Lightning , &c. sent from Heaven are thereby noted , as Josh. 10.11 . When a [ Shield or Target ] is ascribed to God , it is to be understood of his propitious Favour and Mercy to men through Christ , becoming their defence , protection and security — warding ( as a Sheild does blows ) all assaults and violences of the Enemy , and converting all into Good for his people . Gen. 15.1 . Deut. 33.29 . Psal. 3.3 , 4. Psal. 18.2.3 . Psal. 28.6 , 7. Psal. 84.11 , 12. Psal. 5.12 . For thou , O Lord , wilt bless the Righteous : With favour wilt thou compass them as with a Shield . The Word of God is called a Shield , Psal. 91.4 . Prov. 30.5 . Eph. 6.16 . Because when it is received by Faith , its vertue is exerted in the defence of Believers . The Holy Spirit is called an [ Earnest ] given by God to Believers , 2 Cor. 1.22 . and chap 5.5 . Eph. 1.14 . The Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( of whom the Greeks borrowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Latines Arrhabo , ) any thing that is given to confirm a promise or bind a bargain , therefore some translate it a pledge . According to Suidas Arrhabo or an Earnest , is a piece of money given by the Buyer to the Seller to ascertain the payment of the residue — Jerom says , it is a certain Testimony , Evidence , or Obligation to secure the bargain made . It differs from a pledge , which is left as a security for the return of borrow'd money , and upon payment is returned to the Owner . The Holy Spirit is thus called because it assures believers , that they shall obtain Eternal Life — Some refer this metaphor to Nuptials or Marriage , as the Bridegroom pledges his Faith to the Bride , and gives her an Espousal token , as a pledge to assure her that he will Marry her ; so when God Espouses himself to believers , Hos. 2.19 . I will betroth thee unto me for ever , yea I will betroth thee unto me in Righteousness , and in Judgment , and in Loving kindness and in Mercies , &c. But the Nuptials of the Lamb did not yet appear , Rev. 19.7 . Therefore God gives them a most noble Earnest , viz. The Holy Spirit , to comfort their Hearts , and confirm their Faith that they shall in due season be admitted to the Marriage of the Lamb. It is said , Psal. 75.8 . For in the hand of the Lord there is a Cup , and the Wine is red , it is full of mixture , and he poureth out the same ; but the dregs thereof all the wicked of the Earth shall wring them out , and drink , them — by which , the various kinds of Divine Afflictions are intimated . The like Metaphor we meet with Esa. 51.17 , 22. &c. [ Chariots ] are attributed to God , by which either his Divine Magnificence is manifested to men , as Habac. 3.8 . Thou didst ride upon thine Horses , and thy Chariots of Salvation , or else it denotes those Myriads of ministring Angels mentioned , Psal. 68.17 . The Chariots of God are twenty thousand , even many thousands of Angels . The [ Wheels ] by which a Chariot , or Cart moves are by an Elegant Metaphor attributed to God , Psal. 65.11 . Thy Cart-wheels drop fatness — ( so the Hebrew ) that is , thy Clouds distill down Rain and Snow , which refresh and fertilize the ground , so that with the blessing of God it produces various , profitable , and necessary fruits — The Clouds are called the Chariots and Horses of God , and Rain is said to make the Earth fat and fruitful , Psal. 18.10 , 11 , 12. and Psal. 164.2 , 3. Esa. 19.1 . [ Riches ] are attributed to God , by which the abundance of his Divine Majesty and Glory , as also his Mercy and Grace are noted , Prov. 8.18 . Rom. 2.4 . — 9.23 . — 10.12 — 11.33 . — 2 Cor. 8.9 . Eph. 1.7 , 8 , 18. — 2.4 , 7. — 3.8 , 16. Col. 1.27 . Phil. 4.19 . Such as receive these in true Faith , are called Rich in God , Luk. 12.21 . and Jam. 2.5 . [ Windows ] are ascribed to Heaven the Habitation of God out of which he has ( as it were ) a prospect and sends good or evil upon men , Gen. 7.11 . and 8.2.2 . 2 Kings 7.2 . Esa. 24.18 . Mal. 3.10 . Deut. 26.15 . Psal. 14.2 . and 102.19 , 20. Lam. 3.8 , 50. A [ Furnace ] is attributed to God , Esa. 31.9 . by which the Divine Vengeance whereby God ( as it were in a fiery oven ) consumes the Enemies of his Church is intimated , Esa. 30.30 , 33. Psal. 21.8 , 9 , 10. [ Lot , Portion or Inheritance ] is attributed to God , when it is said that the People and Land of Israel is his Heritage , Deut. 32.9 . Jer. 2.7 . and 12.7 , 8. and 6.18 . &c. By which his great Love , and singular Care and Providence is intimated . See Exod. 19.6 . Deut. 11.12 . And when it is said of Christ , that he is constituted Heir of all things , Heb. 1.2 . And that he hath by Inheritance obtained a more excellent name then Angels , ver . 4. it is with respect to his right of primogeniture and Divine title of Command over all things . A [ Book ] is ascribed to God , by which his most exact knowledge and Providence is noted — the metaphor is taken from wisemen who are wont diligently to note down in their Books such Persons , Things , and memorable Actions , which they would remember . The [ Book ] of Gods Providence , generally considered , concerns every Creature , as Psal. 139.16 . To this belongs the Book of Life , out of which to be blotted is death which we find mentioned , Exod. 32.32 , 33. compared with ver . 10. Numb . 11.5 . And sometimes more specially it concerns the Church and Believers , Psal. 56.8 , 9. Mal. 3.16 . The Book of life , so often mentioned in Scripture , as Esa. 4.3 . Dan. 12.1 . Psal. 69.28.29 . Phil. 4.3 . Luke 10.20 . Rev. 3.5 . and 13.8 . and 17.8 . and 20.12 , 15. and 21. ult . is nothing else but the singular knowledge God has of such as shall be saved , of which . See 2 Tim. 2.19 . The Lord knoweth them that are his , &c. Or as it were , a Catalogue which God keeps of those who by Faith in Christ are elected to Everlasting Life . In the vision of Daniel , chap. 7.10 . and John , Rev. 20.12 . We find Books of Judgement mentioned , by which that Divine and most exact knowledge of mens Deeds and Words are symbolically denoted . And whereas the Scripture uses a plural expression . Jerome and others do understand that there are two Books of Judgment , one for Believers , the other for Vnbelievers , for the World is wont to be distinguished into these two sorts , John 3.18 , ●●6 . &c. To this relates that saying , Esa. 65.6 . Jude 4. viz. Behold it is written before me , I will not keep silence , &c. [ Oyl ] or Annointing is attributed to God , Psal. 45.7 . Thy God hath Annointed thee with the Oyl of gladness , above thy Fellows . Heb. 1.9 . Cant. 1.3 . Where the Holy Spirit with his gifts is understood which appears by comparing the place with Esa. 61.1 . Act. 10.38 . John 3.34 . Where the Unction of Christ as a King and Priest is treated off , hence comes the derivation of the name of our Saviour , who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnctus , Annointed , Joh●● 1.42 . and 4.25 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by way of eminency , Believers in a measure are made partakers of this Unction , who by true Faith adhere to Christ the chief head , as Esa. 61.3 . 2 Cor. 1.21 . 1 John 2.20 , 27. Whence they also are rightly denominated , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Christians , ( with respect to their primitive vocation or Original ) from the Annointed Saviour Christ. See Rom. 5.5 . Tit. 3.5 , 6. Zach. 12.10 . &c. [ Bread ] is attributed to God , and Sacrifices with which it is said he is pleased , as a man with meat and drink , Numb . 28.2 . Upon which place , Vatablus says , by the term Bread , Flesh is understood as verse 24. and the sense is , keep up the Rites of offering flesh and victimes which are sacrific'd that they may be a pleasure to me , therefore let me be refreshed with the favour of it as I appointed . God calls sacrifices his Meat , after the manner of men , who are chiefly fed with Flesh , Wine , Oyl , Meal , Bread , &c. So God would have those things in his sacrifices , not that he feeds on them , or ( in proper speaking ) is delighted with them , but that they are grateful to him upon another account , viz. For their Faith in his beloved Son , who was typified and shadowed by all the Sacrifices . Christ is called the Bread of Life frequently , John 6.35 , 48. and other places for his quickning , strenghtning , and salutiferous energy , and power , which is exerted or communicated to Believers , who by true Faith do spiritually eat Christ , that is , recieve him , and apply his benefits to their own Souls . By this Trope God is an Hypothetical speech , attributes a Signet or [ Seal ] to himself , Jer. 22.24 . Though Coniah — were the Signet upon my right hand , yet would I pluck thee thence , that is , although he were most dear to me , and always in my sight , &c. For a Sealing Ring or Signet is a symbol of Love and singular Care , as Cant. 8.6 . Hag. 2.24 . The Character of the substance of God , Heb. 1.3 . Is an appellation given to Christ — the term [ Character ] is a Metaphor taken from the image , figure or impression of a Seal , representing the Prototype or first p●●ttern it self in every thing : Bullinger in his Comment says , as the Seal is most properly exprest in the wax , so the subsistency of the Father most properly shines forth in Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , insculpere , to ingrave ) in this place does not so much respect the Image or impression taken , as the Seal it self . The Father has ( as it were ) most indelibly ingraven , his whole Essence and Majesty upon this his Eternal Son , and has drawn his own effigies upon him from Everlasting , being his substantial Image , and exact representation , which explication fairly agrees with this Mystery , leading our mind to such discoveries as will stir us up to desire the gracious participation of its fruit and efficacy . For it opens the secret of eternal generation , and shews us the Love of the heavenly Father . A Seal is highly valued , and more closely kept then other things . Of the Fathers most fervent Love to the Son , we have instances , Esa. 42.1 . Matth. 3.17 . and 17.3 . John 3.35 . and 17.24 . By Zerubbabel , Hag. 2.23 . Is meant Christ ( of whom that Captain of the People was a Type ) the phrase I will make thee as a Signet is thus to be understood , viz. I will take care of thee , in thee will I rest in Love , thou shalt be always in mine Eye , worn in my hand for I have chosen thee alluding to , Esa. 42.1 . The use of a Seal is to make impression in Wax , by which Covenants are Sealed , Ratified and Confirmed — Christ is the heavenly Signet who has the Glory of the Father , and the most express figure of his Majesty instampt upon him from Eternity . The Foundation of God standeth sure having this Seal , 2 Tim. 2.19 . By which Believers are Sealed , 2 Cor. 1.22 . Eph. 1.13 . and 4.30 . John 3.33 . with 6.27 . A Signet leaves the Impression in the wax ▪ By Christ the lost Image of God is restor'd in Believers , now inchoatively or with respect of beginning ; after Death consummatively , or with respect to perfection , Col. 3.10 . Renewed in knowledge after the Image of him that created him , in him , and by him , believers are made partakers of the Divine nature , 1 Pet. 1.4 . Not by essential transmutation but a Mystical Union . [ Treasures ] are ascribed to God , which is sometimes applyed for Good , so the Heavens are called his Treasures , Deut. 28.12 . which is expounded , Act. 14.17 . He did good , and gave us Rain from Heaven , and fruitful Seasons , filling our hearts with Food and Gladness . Sometimes it is put for Vengeance or Divine Wrath , Deut. 32.34 . Is not this laid up in store with me , and sealed up among my Treasures ? To me belongeth Vengeance and Recompence , &c. Here is noted the certainty of Divine punishment , because it is hoarded and laid up by God as it were in a Treasury , and sealed up so , as that it becomes most certain . ( 2. ) His Justice and Righteousness , for by the infidelity and stubborness of men their punishment is Treasured up , and they exposed to the Wrath of God , &c. Rom. 2.5 . ( 3 ) The long Forbearance and Patience of God in his delays of executing Vengeance ; for those things only are laid aside , of which there is not a present , but a future use , &c. ( 4. ) His Severity , for which . See Jer. 50.25 . and Rom. 2.9 , 10. This sealed Treasure will be opened at the great Judgment , &c. God is said to bring the Wind out of his Treasuries , Psal. 135.7 . Jer. 10.13 . and 51.16 . By which not only its hidden original is declared , John 3.8 . But also its utility , and efficacy , and those other rare qualities which are in the Wind. Job 38.22 . There is mention made of the Treasures of Snow and Hail , for the same Reason . Heavenly and Eternal good things are called ( and indeed they are the best ) Treasures , Esa. 33.6 . Matth. 6.20 . and 19.21 . Mark. 10.21 . Luke 12.33 . and 18.22 . 2 Cor. 4.7 . This is a Treasure that never faileth , and they that use it become the Friends of God , &c. Col. 2.3 . All the Treasures of Wisdom and Knowledge are said to be hid in Christ , that is , the whole fulness , or eminent plenty of Divine Wisdom . [ Cloathing ] is ascribed to God , Psal. 93.1 . The Lord reigneth , he is Clothed with Majesty , the Lord is Cloathed with Strength , wherewith he hath girded himself , Psal. 104.1 . Thou art Cloathed with Honour and Majesty , verse 2. Who coverest thy self with light as with a Garment , &c. By this is signified the infinite and admirable Majesty and Beauty of God , who in his Creation of light , and other great works , gave himself to be seen as it were by men . See Esa. 51.9 . and 59.17 . For in these places certain Garments are ascribed to God , in his execution of Vengeance against his Enemies , by an elegant Hypotuposis — The metaphor is taken from a Warrior compleatly armed who comes into the field to encounter his Enemy . In both places Christ the Captain of our Salvation , is to be understood by the Analogy of the Text — He is said to be the arm of the Lord , because he is the Power of God , 1 Cor. 1.24 . And Esa. 59.14 . It is said that there was no intercessor of the race of man ( that was dead in sin ) that could free him from the power of Satan , which is a plain intimation Christ himself would be the intercessor , the Conqueror of Satan , and Death , and our Saviour . See ver . 20 , 21. Where the promise of the Redeemer is plainly given . And the Redeemer shall come to Sion , and unto them that turn from transgression in Jacob , saith the Lord — &c. Psal. 45.8 . The Mystical habit of Christ the Coelestial Spouse is described , upon which place Brentius thus paraphrases . All thy Garments smell of Myrrhe , and Aloes and Cassia , out of the Ivory Palaces , whereby they have made thee glad — that is , all the Garments wherewith thou art apparelled , and which can be produced for thy use , are not composed of wooden or vile materials , but brought from Ivory ( and most precious ) Repositories ( for these are called the Houses or Palaces of Garments ) they yield no other Odor , but Myrrh , Aloes , and Cassia , that is , a most fragrant and odoriferous scent , of which thou takest pleasure ; that is , that most sweet fame which Christ himself and his Apostles by Preaching the Gospel have spread not only in Judea , but in all parts of the World , Luke 10.17 , 18 , 19 , &c. 2 Cor. 2.15 , 16. Christ is said passively to be put on by Believers , Rom. 13.14 . Gal. 3.27 . When he dwells in their hearts by Faith , Eph. 3.17 . and makes them partakers of his Celestial benefits . The Apostles are said to be endued with strength from on high , Luke 24.49 . When they receive the gift of the Holy Spirit as it is expounded , Act. 1.8 . On the other side , a man is said to put on the Spirit of God , when it powerfully speaks or operates in or by him , as a man that goes forth in order to any work amongst men covers himself with a Garment , Judg. 6.34 . 1 Chron. 12.18 . 2 Chron. 24.20 . Moses calls Jehovah [ A Banner , ] when he gave the Altar he erected a Name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah nissi . The Lord my Banner , Exod. 17.15 . That is , the Lord is my helper both now and hereafter , against the Amalekites , and all other Adversaries , Esa. 11.10 . it is said , the Messiah shall stand for an Ensign ( or Banner ) of the People , by which his Kingly Office is noted , as this passage is quoted , Rom. 15.12 . He shall rise to Reign over the Gentiles ; For a Banner or Trophy is a sign of Victory , Superiority , and Lordship , inasmuch as the People are said to act under the Banner of the Prince . Christ is the only Asylum or Refuge , where such as fly to him by Faith are protected and kept safe from the spiritual Enemy , as the Souldiery repair to the Standard of the General , where they are secure . See Cant. 2.4 . Psal. 60.4 . Thou hast given a Banner to them that fear thee , that it may be displayed because of the Truth — Which may be truly applyed to Christ ; upon these words Ainsworth says , that the word ( Banner ) is applyed to the Flag or Ensign of the Gospel , Esa. 11.12 . and 49.22 . and 62.10 . Here to David and his Victory — to be high displayed , or to use for a Banner , which hath the name of lifting high , Esa. 59.19 . The Spirit of the Lord shall lift up a Standard against him , that is he shall bring to passe that Christ shall be that Standard ( or Banner ) of the People , for as Souldiers aggregate or repair to the Military Standard , so the Saints are gathered together by the knowledge of Christ , the Captain of their Salvation . A [ Rod ] and Staff , is attributed to God and our Saviour Christ , Psal. 23.4 . Thy Rod and thy Staff comfor me , of which we have spoke in the Metonymie of the sign for the thing signified , Psal. 45.6 . Psal. 110.2 . Heb. 1.8 . The Rod or Scepter of Christ , signifies his saving word whereby he directs his Church and People . See Esa. 2.3 . The Rod of God , signifies also Castigation and Punishment , Job 9.34 . and 21.9 . In both which places the Chaldee renders it a Stroke . The King of Assyria is called the Rod of Gods Anger , Esa. 10.5 . Because by him , as with a Rod , he was to chastise the People , and declare his Wrath against sin . See verse 24. The Word has almost the same signification , Psal. 2.9 . Where ( the epithete of Iron being added ) it is a symbol of a more grievous and severe punishment , Thou shalt break them with a Rod of Iron , viz. Such contumacious and stubborn Enemies , that despise thy Kingdom , whether they be Jews or Gentiles , as ver . 1 , 2. These are prophetical words of God the Father , respecting Christ his only begotten Son , who was constituted King of Sion , and ( as it were ) inaugurated to the sacred Offices of Judge and Redeemer . See Act. 4.25 , 26 , 27. All those were to be broken with and Iron Rod by Christ the Judge , who would not submit to the Scepter of his saving Grace , Psal. 45.6 , 7. and 110.6 . Esa. 2.3 . but stubbornly resisted him , and therefore by the Sword of his Anger ( which is that Iron Scepter or Rod ) as of a severe Judge they were to be destroyed . To this place of the Psalmist there seems to be an Allusion , Ezek. 21.10 , 13. In our Translation , thus — A Sword is sharpned to make a sore slaughter it is furbished that it may glitter : Should we then make Mirth ? It contemneth the Rod of my Son , as every tree ( or as in the marginal reading , ) the Rod of my Son despiseth every Tree , and verse 13. — What if the Sword contemn even the Rod ? &c. Where an obscure Periphrasis in the original Hebrew , has begot diverse Interpretations — What seems to me to be most proper and suitable I will lay down , and submit it to the Judgement of the Godly and Learned . 1. It is certain that the Prophets do frequently cut off their speech , introducing even in the very context , then this , and then another speaking , upon which Jerom says , that the change of persons , especially in the Writings of the Prophets , makes the Text difficult to be understood ; which , if delivered with a clearer distinction of places , causes , and times , would render those things plain which seem to be obscure , Nahum . 2. Hence the Prophets are so obscure , because when one thing is treated of , there is suddenly a change to another thing or person . as Psal. 2.1 . The New Testament is introduced , as speaking and complaining of Christs Enemies ( See Acts 4.24 , 25. &c. ) And verse 3. The Wicked themselves speak — ver . 4. The Churches or the Psalmists words are set down , ver . 6. God the Father speaks , ver . 7. God the Son ; then again the Father , ver . 10. And then the Royal Psalmist speaks the Conclusion . Esa. 51.1 . Jehovah is represented as speaking , ver . 3. The Prophet , ver . 4. Jehovah again , ver . 9. The Prophet , ver . 12 Then Jehovah , and so on — Something of the like nature may be observed , Esa. 53.1 , 4 , 14. And in the whole Book of the Canticles , wherein there is a vicissitude and change of Persons continued . 2. There are frequent Allusions in the Prophetical Writings to things written by Divine Revelation before them , as shall be shew●●d , chap. 20. following . 3. In the very Text of Ezek. 21.27 . He prophesies of Christ the Son of God , as constituted a Judge by the Father , and in the stead of God attributes Judgement and the power of Judging to him ; as our Saviour himself says , John 5.22 . That all Judgement was committed to him by the Father . These things presupposed the explication of these words will not be difficult — The Prophet declares the vindicative Anger of God against the rebellious Jews , by the similitude of a furbished and sharpned Sword delivered into the violent Enemies hand in order to slay ; but suddenly changing his speech , by the change of persons and alluding to Psal. 2.9 . Thus speaks ver . 10. A Sword is sharpned to make a sore slaughter , it is furbished that it may glitter , ( so far the words of Jehovah , to which a short but Divine Paraenesis ( or exhortation ) of the Prophets is subjoyned , advising the people what they should do to avoid that destruction ) should we , or shall we then make mirth ( that is , shall we vaunt proudly , let us rather tremble , and submitting to and serving the Lord as enjoyned , Psal. 2.11 . Serve the Lord with fear , and rejoyce with Trembling ; let us rejoyce and work Rightousness , as true Conversion and Piety towards God is expressed , Esa. 64.5 . If you do this , it will be well , but if not says , Jehovah again ) * The Rod of my Son , despising every Tree , ( so the Hebrew ) [ shall come upon you , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is at hand , as v. 13. And whereas it is said that this Rod despises every tree , we are to understand that it consists of more lasting materials , then any sort of Wood , being of Iron , which is very hard and difficult to be broken , as Ps 2.9 . See Esa. 30.32 . ] This , but more concisely , is laid down , v. 13. VVhen there was a tryal , what then ? ( as if he had said , whilst by my castigations they were in a fatherly manner corrected , have they hitherto repented ? Or what effect has it produced ? Even nothing at all ) shall not therefore a Rod despising ( viz. that Iron Rod despising , [ or hard in comparison of ] all other wood ) came upon them , ( that is , shall I not deservedly save that Iron Rod of my Son as a sharpned Sword amongst them , and so , rather deal with them as open Enemies , then transgressing Children ) says the Lord God. So much for that place . But observe that as Ezekiel alludes to the second verse of that Psalm in this place . So Esa. 13.14 . Alludes to the later part , he shall break it as the potters Vessel , &c. In alike description of punishment upon a stubborn and refractory people . CHAP. VIII . Of Metaphors Translated from other Creatures to God. THE things existing in Nature besides Man are either Animate or Inanimate . The Animate are such as have a sensitive Life , as Beasts , or a vegetative , as Plants . From Beasts are taken and attributed to God. 1. Certain Names of Living Creatures , as when Christ is called a [ Lamb ] John 1.29 . Rev. 13.8 . Because he was made an immolation or sacrifice for the sins of the whole World , which the sacrifice of Lambs in the Old Testament Typically prefigured , 1 Cor. 5.7 . 1 Pet. 1.16 . Rev. 5.6 . as also , with respect to his mildness , patience , innocence , and beneficence , &c. See Esa. 16.1 . 2 Sam. 8.2 . with 2 Kings 3.4 . &c. Christ is called a [ Lyon ] Rev. 5.5 . Behold the Lion of the Tribe of Judah , hath overcome . He is so called , because of his great and Divine Fortitude in his Resurrection from the Dead , and his victory over the Devil , the World , and Hell. D. Franzius , in Hist. Animal . pag. 73. Gen. 49.9 . says — * The whole Polity of the Jews is called a Lion , and a Lions whelp , because of the great firmness of that Empire , which endured even until Christs time , and was esteemed then the most famous among the Governments of the World ; and although in some respective seasons they had Kings , eminent for Power and Wisdom . Yet Christ only is called a Lion ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ) by way of eminency , that is , he was the most powerful , most wise , and most excellent of the Kings , that ever ruled in Juda , &c. And Drusius lib. 10. p. 410. The Lion of the Tribe of Juda , whose Coat of Armour was a Lion , which was painted in the Banner of that Tribe in three colours ; with these words , Arise , O Lord , let such as hate thee be scattered , and thine Enemies Fly from before thee , &c. The Coats of Armour of the four principal Tribes of Israel , as R. Kimchi , on Ezek. 1. ult . recites them from the Thalmud , were thus . In the Banner of Judah the shape of a Lion , according to that which is written ( Gen. 49.9 . ) Judah is a Lions whelp . In the Banner of Reuben , the shape of a man , according to what is said of it ( Gen. 30.14 . ) And Reuben found Mandrakes in the Field , which are of a mans shape . In the Banner of Ephraim , the similitude of a Cow , according to ( Deut. 33.17 . ) His Glory is like the firstling of his Bullock or Cow. And in the Banner of Dan , the shape of an Eagle , as it is said ( Gen. 49.17 . ) Dan shall be a Serpent by the way , and it 's said here ( as Esa. 30.6 . ) The Viper and Fiery Flying Serpent . Psal. 22. In the Title , Luther and other interpreters say , that Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascleth , the morning Hind ; upon which see Luth. Tom. 2. Lat. Jen. fol. 238. Illyricus in Clav. Script . Col. 112 , 113. D. Gerhard . Harm . histor . passionis Dominicae cap. 7. p. 310. D. Franz . Hist. Animal . p. 163 , &c. To which also some refer , the Chald. Paraphr . which says , for thy Everlasting and Morning sacrifice , by which the end or reason for which this afflicted Hind was slain , seems to be fairly expressed . For the Oblation of Christ upon the Cross is truly an Everlasting and a most perfect sacrifice , Heb. 10.12 , 14 , 26. It is called the Morning ( Hind ) because his vertue and prefiguration , began about the beginning of the World after the fall of our first Parents , Rev. 13.8 . Hebr. 13.8 . Typified by the Morning sacrifices wont to be offered in the Old Testament , Numb . 28.4 . The Appellation of a [ Morning Hind ] is thus expounded viz. By it is denoted a Hind , which the Hunters , in the Morning when it goes abroad to feed , lye in wait for , take , and slay ; so Christ with his Disciples going abroad in Judea in the morning , season , that is , in the beginning of his Kingdom , or the first beamings of his Divine and Evangelical light , to the pastures of Life , ( not so much to feed himself , as to administer to others ) was hunted by the Devils , and by their setting Dogs the Jews , and his Apostles , being as Hinds dispersed , he was at last taken and slain by them which seems to be intimated , ver . 16. For Dogs have compassed me , the assembly of the wicked have inclosed me , they peirced my hands and my Feet . To this phrase some apply the search that Herod made for him even in his Infancy , and his being driven into Egypt , Matth. 2.14 , 15. And the gathering together of the Chief Priests , Scribes and Elders of the People early in the Morning to condemn Christ , as Mark. 15.1 . And as the Morning Hind is not taken and slain meerly to destroy it , as Wolves are wont to be killed , but that it may serve for pleasant food : So Christ in the sacrifice of his Cross and Death becomes most sweet food of Life and Salvation for us , to be sacramentally and spiritually eaten . Upon which Musculus says thus — O Flesh of Christ truly like that of a Hinds , but more exceedingly sweet to the faithful Soul , then any things the Nobles of this World tast in their delights . And that there may be nothing wanting to give it a delicate savour and relish , he was not meerly slain , but well turmoiled , hunted , and tyred before , as our great men are wont to do in hunting and agitating their Deer before they kill it , that the Flesh may become more sweet , tender , and delicate ▪ &c. Adding , and see how agreeable this comparison is to the Death of Christ , for as the side of the pursued Hind is exposed to the Hunters dart , Christs side was upon the Cross pierced with a spear . Psal. 22.6 . Christ calls himself a [ Worm , ] with respect to his debased state , and the extream contempt to which he was exposed in the World ; Upon which Eranzius in the aforesaid Book , pag. 826. says , Sicut vermis habetur pro vilissimo excremento , &c. As a Worm is accounted a most vile excrement , which men will not so much as handle , or if they do will wash their hands after it , and if they see them lye upon the Earth will remove them from the sight of men — So was Christ treated with extream contempt , when he hung upon the Cross. It may not be amiss here to insert the paraphrase of * Weidnerus upon Prov. 30.19 . Difficilia mihi sunt ista tria cognoscere : Viam Aquilae in Coelo , h. e. Viam Christi ascendentis in caelum cum carne assumpta , &c. Those three things are difficult for me to know : The way of an Eagle in the Air , that is , the way of Christ ascending into Heaven , in his humane Nature : The way of a Serpent upon a Rock , that is , the way of Christ from the Cross to the Sepulchre , which was cut out of a Rock , and from whence he rose the third day , whence Christ himself says , as Moses lifted up the brasen Serpent , &c. The way of a Ship in the middle of the Sea , that is , the way of Christ passing through the World in Tempests and Storms . The way of a man with a Maid , that is , the way of Christ in his incarnation in the Womb of a Virgin , &c. It is added , ver . 20. Of the way of an Adulterous Women , that is , the Treacheries and Machinations of the Synagogue against Christ — See Burgensis upon Esa. 7. Addit . 5. fol. 21. What is spoken of the Eagle by Gregor . Nazianz is accommodated to the Diety of Christ , which is ineffable , as D. Franzius cites it , page 327. &c. 2. Some Actions of Living Creatures , are ascribed to God. AS [ Roaring , ] which is the property of Lions , Joel 3.16 . Amos 1.2 . By which the Power and Efficacy of his Anger , and his Word is intimated . See Amos 3.8 . Hosea . 11.10 . Esa. 5.29 . &c. Upon which Illyricus says , it is a Metaphor , for as the voice of a Roaring Lion is terrible to all other Living Creatures , so men ought to be moved and tremble , when the Divine Majesty speaks to them from Heaven by Thunder and and Lightning . Jer. 25.30 . The Lord shall Roar from on high , and utter his voice from his Holy habitation , Roaring he shall Roar upon his habitation , that is , like a Lion ready to seize upon his prey he shall thunder horribly . See ver . 38. In all this speech to the end of the chapter , God is compared by an Allegory to a Lion , Kings and Princes to Shepherds , the People to Flocks , and the Nations to Pastures and Sheepfolds . Job . 37.4 . Roaring is applyed to Thunder ( which is called the voice of Cod. ) To the cry of Christ , Psal. 22.1 . Why art thou so far from my Salvation ( or helping me ) and the words of my Roaring . See Heb. 5.7 . and Psal. 38.8 . God is said to [ Fly ] 2 Sam. 22.11 . Psal. 18.10 . Because of the most swift and impetuous motion of the Wind , and sudden Tempests of which he there speaks . The Spirit of God is said in the first Creation to move or rest upon the Waters , Gen. 1.2 . While by its operative and vital power it cherishes , and as it were made the waters apt for the production of all things , ( together with Heaven and Earth , which then were mixt together . ) A metaphor taken from Birds , who sit upon their eggs , and by their vital heat bring their young to maturity and perfection . Some Members or Parts of a Living Creature are ascribed to God. AS [ the Horn of Salvation , ] 2 Sam. 22.3 . Ps. 18.2 . To Christ , Luke 1.69 . For as a Horn defends Beasts , and thereby their strength is exercised ; so God is the most strong defence of the Godly . Chemnitius , on Luke 1.69 . By the word Horn strength and Power is understood , ( as Psal. 75.10 . and 112.9 . Lam. 2.3 . ) By the word lifting up is described its solid strength and invincible stability , against which even the Gates of Hell not prevail . It is called , the Horn of Salvation , that is , it is salutiferous , obtaining victory against the Enemy , and bringing safety to Captives , &c. As Bulls or Cows , strike , gore or push down their Enemies , so we by Faith in the Mediator , are sufficiently armed against the power of the Devil . [ Wings ] are attributed to God , by which that singular defence , patronage , care , and protection which he affords his people is signifyed , Psal. 9.4 . He shall cover thee with his feathers , and under his Wings shalt thou trust , whence it is called the shadow of his Wings , Psal. 17.8 . and 36.7 . and 57.1 . and 63.7 . The Covert of his Wings , Psal. 61.4 . A metaphor taken from Birds or Fowl , especially Hens , who gather their Chickens under them , cherish them , and protect them from being seized upon , by Kites or other Birds of prey — The whole similitude is to be read , Deut. 32.11 . Esa. 31.5 . Matth. 23.37 . As to Exod. 19.4 . I bare you on Eagles Wings . See Gram. Sacr. p. 483. There are some Metaphors taken from [ Plants , ] and attributed to God , as A [ Branch , ] Esa. 4.2 . Esa. 11.1 . Jer. 23.5 . and 33.15 . Zach. 3.8 . and 6.12 . Which places by the Chald. Interpreter are elegantly expounded of Christ the Messiah . Here principally his temporal Nativity or Pedigree according to the Flesh is noted , as a Branch derives its original from the Earth , and having that ( as it were ) for its Mother . It intimates also the greenness , felicity and perpetuity of his Kingdom , as the Hebrew word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 germinavit , crevit , ) he hath budded , grown , or increased is used of the Kingdom of Christ , and the blessings thereof , Esa. 43.19 . and 61.11 , 12. Psal. 85.11 , 12. Zach. 6.12 . The Messiah is called the fruit of the Earth , Esa. 4.2 . With respect also to his Original as to his humanity , Psal. 67.6 . Then shall the Earth yield her increase or fruit — This whole Psalm treats of the blessings and benefits that will accrue to believers from Christ. Luke 23.31 . Christ calls himself a Green-tree , opposing to himself a Dry-tree , by which we are to understand the Wicked — If they do these things in a Green-tree , what shall be done in the Dry — that is , if God suffers me , that am innocent , and like a Green and Fruit bearing Tree , to be so grievously afflicted , and cut down as a dry or barren-Tree , how much more grievously will he permit you to be afflicted who are guilty persons , and sinners , and like dry trees , that will bear no Fruit. Some by the tree of Life , Rev. 20.7 and 22.2 , 14. understand Christ , others Life it self and Eternal happiness , which is almost the same , that consisting solely in Christ , 1 John 5.11 , 12 , 20. Christ is called [ The Root of Jesse and David , Esa. 11.10 . Rom. 15.12 . Rev. 5.5 . and 22.16 . Which some expound by a Metonymie , as the Root is put for that which springs from the Root , as Esa. 11.1 . Others say 't is spoken with respect to his Divinity , Bernard says , it is not said that David is his Root , but he the Root of David , because he bears , and is not born by any . Fitly therefore O Holy David dost thou call thy Son , thy Lord , because you did not bear the Root , but the Root , thee . Some derive the Reason of this appellation from these Places , Esa. 14.30 . I will kill thy Root with Famine , the Chald. renders it , thy Son ; the Septuagint , thy Seed : Mal. 4.1 . He shall leave them neither Root nor Branch , the Chald. renders it , neither Son nor Sons Son , or Nephew — whence it appears that a Son , especially the first born , is as it were , the Root of the Family , from whom such as are sprung , are like Branches . Hence the Patriarchs , from whom the People of Israel sprung , and with whom God first entered into Covenant are called a Root , and their posterity Branches , Rom. 11.16 . Christ is therefore called the Root of Jesse and David , because he is that first-born , Psal. 89 27. ( Also I will make him my first-born higher then the Kings of the Earth ) issued ( as to his humanity ) from the family of Jesse and David , and was the Foundation or Root of all the spiritual Family of God , whence he is called the first born among many Brethren , Rom. 8.29 . Which Reason seems to be hinted , Esa. 11.10 Where he is said to stand for an Ensign of the People , to which the Gentiles shall seek by which the Call and Conversion of that People is described , and the Constitution of the New Testament , Church four fold , which is like a fruit bearing tree , standing upon Christ as a Root , drawing Juice , Nourishment and Life from him . Christ is called a [ Vine ] John 15.1.5 . By which metaphor , principally , his most strict and close Union with his Disciples and all Believers is intimated , hence they are called Branches ingrafted in him , verse 2 , 4 , 5. The Vine is homogeneal , or of the same Nature with the Branches , so is Christ according to his humanity with Believers , Eph. 5.30 . Heb. 2.14 . — The Vine imbibes or drinks in a copious humor , and plenty of moisture , which it after Communicates to the Branches : So of the fulness of Christ we all receive grace for grace , John 1.16 . By a vital jujce derived from the Vine , the branches are animated , vegetated and fertiliz'd , so as to bear sweet fruit : By the vertue of Christ and his Spirit given to Believers they are inlivened , quickned , and made apt to bear the fruits of Piety to God ( which fruit cheareth God and Man , Judg. 9.13 . ) but in the manner of this conjunction , there is a diversity or difference . For , Branches grow upon the Vine naturally ; but Believers are ingrafted in the true Vine Spiritually , &c. This is the primary Reason of this metaphor ; but by way of inference other things are intimated , viz. The meanness of the Vine , as to outward aspect , Ezek. 15.2 , 3. Quadrates very well with Christ in his state of Humiliation , Esa. 53.2 , 3. — The dignity of the Vine , before other Plants , the delicate smell of its flowers , and the excellency and preciousness of its fruit , &c. with other things may be congruously applyed to Christ the true and Celestial Vine . Christ is called A [ Bundle of Myrrhe ] Cant. 1.13 . Of which , abundance grows in Arabia ; Myrrh is indeed bitter , but most fragrant , and of singular profit , in cleansing and healing of VVounds , in expelling corrupt humors out of the Body , in easing pains or griefs , in comforting the heart , and most effectual in preserving the body from putrefaction . All which may be most fairly accommodated and improved in paralells applyed to our blessed Saviours passion , most holy Merits , and their fruit and efficacy to the Saints when improved in Faith. Exod. 30.23 . There is mention of the Myrrhe of Liberty , ( so the Hebrew ) the Chald. pure , incorrupt , our Version , pure Myrrhe , of which was made the Holy Oyntment with which the chief Priests were wont to be Annointed — Which prefigured the Holy Unction of Christ , the Sacrifice of whose Death is that Myrrh of Liberty , affording a heavenly deliverance from Satan , Death , Sin and Hell , John 8.36 . &c. He is also called a [ Cluster of Camphire ] Cant. 1.14 . This Tree is said to be odoriferous bearing Clusters of an exceeding greatness , Plin. lib. 12. cap. 24. Some interpret it Cypress , for its sweetness , fragrancy and plenty of glorious Fruit , which things also may be attributed by way of improvement to Christ. Some Paraphrase it thus , Jesus is Myrrhe to me in his bitter passion , and a cluster of Camphire , in his glorious Resurrection . He is called the [ Rose ( or flower ) of Sharon , ] and the Lilly of the Vallies , by which his true humanity , his purity and sanctity , as also the amability of his Office , and blessings he bestows are intimated , as shall be treated of elsewhere more large . See D●● . D. Gerhard . Meditat. in Postilla Salomonea Dominic . quinquages . fest . purific . 17. post tr . fest . What Metaphors are deduced from inanimate things , in Nature , and transferred to God , do belong either universally , or severally to those things . To the former Classe belongs , When there is a certain [ Dimension ] ascribed to the Infinite and Unmeasurable God , and a comparison with this whole Universe , whereas betwixt Finite and Infinite , there is properly no proportion , Job . 11.8 . It is ( viz. Jehovah ) the heights of Heaven , The Deeps ( which is the perfection of God as ver . 7. ) beyond Hell , what canst thou know ? ver . 9. The Measure thereof ( is ) longer then the Earth , and broader then the Sea : By which the infiniteness and immensity , of God , and his Wisdom , is intimated , of which ver . 7. Canst thou by searching find out God ? ( others render it , canst thou find out the Depth , viz. of the Wisdom of God ? ) Canst thou find out to the perfection of the Almighty ( others say , canst thou find out the end of Almighty Wisdom . ) To this belongs that Sacred Mathematical expression of Paul , speaking of the Love of God and our Saviour Christ , Eph. 3.18 . That ye may be able to comprehend with all Saints , what is the breadth , the length , and depth and heigth , viz. Of the Love of Christ , as verse 19. Which passeth knowledge , shewing by an Anthropopathy , the unmeasurableness and immensity of that Love , as if he had said , it is higher then the Heavens , deeper then the Sea , larger then the Earth , longer then any time , enduring even to all Eternity — Upon which place Osiander says , the sence is , I pray God that ye may be able with other sincere Christians , after a certain manner to comprehend the unmeasurable Love of Christ towards you , which , that I may use a Metaphor , extends it self to all Dimensions . And Hyperius in his Comment very excellently — The sence is ( says he ) My prayer is that you may have a full , certain , and absolute knowledge of the Love of Christ in all its parts . Geometricians are wont to observe these differences of Dimensions , when they inquire into the magnitude of solid Bodies . Such therefore as belong to coporeal things , the Apostle artificially compares with things incorporeal and spiritual ; and signifies that he earnestly desires that they should arrive to an equal certainty and perfection in the knowledge of spiritual things , chiefly of the Love of Christ , as Mathematicians do in the measure of solid bodies , &c. Here we are to note , that when Magnitude is attributed to God , not the quantity of a corporeal or bodily size and bigness , but the very infiniteness of his Essence , and essential proprieties is to be understood , Exod. 15.16 . and 18.11 . Numb . 14.19 . Deut. 3.24 . Exod. 5.8 . Psal. 48.1 , 2. and 147.4 , 5. Jer. 32.17 , 18 , 19. Dan. 2.45 . Mal. 1.14 . &c. Job . 33.12 . There is a comparison of God with man , ( with respect to greatness — whereby the unsearchable Immensity of God is intimated , ( as if he had said ) God , not only in Majesty and Power , but also in Truth , Justice , VVisdom and Mercy , infinitely excells all Mortals , therefore thy presumption is unjust to contend with him . 1 John 3.20 . It is said that God is greater then our Hearts , when the Speech is of a guilty Conscience , as if he had said , if Conscience , which in many is blind , convinces us of Hypocrisie , how much will God , who is the greatest of all things , and infinite in knowledge charge us in his Judgment . 1 John 4.4 . God is said to be greater then him that is in the World , that is , Antichrist , as ver . 3. Whom believers by the power of the infinite and invincible God , dwelling by grace in them , do overcome . John 10.29 . God is said to be greater then all , that is , that he ( beyond comparison ) excells the whole Universe in Power and Majesty . By the same reason a discretive quantity , or plenty , is ascribed to God , as Psal. 86.15 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much ( or plentiful ) in Mercy and Truth , Psal. 103.8 . Great ( or plentious ) in Mercy , Psal. 130.7 . With him is plenteous Redemption , by which is noted the infiniteness of God and his attributes , as it is described , Psal. 147.5 . Great is our Lord , and of great Power , and of his understanding ( there is ) no number — So the Hebrew . See Psal. 36.6 . Rom. 11.33 . 1 Cor. 2.1 . In [ Speaking ] of things inanimate severally , we will distribute them , 1. Into things Celestial . And , 2. Things Elementary . To the first kind belongs when God is said to look down from Heaven , and sit in , or inhabit Heaven , as his Throne . Of which before . Also when God is called [ Light ] 1 John 1.5 . By which his Majesty , Holiness , Perfection , and Blessedness is noted , as when celestial Light is transmitted to us , there is nothing Fairer , Clearer , Purer , or more comfortable , whence it is said , Eccl. 11.7 . Truly the Light is sweet , and a pleasant thing it is for the Eyes to behold the Sun. The Greeks had an Adagy or Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dulce lumen solis , sweet is the Light of the Sun. 1 Tim. ●● . 16 . God is said to dwell in ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) lucem inaccessibilem , inaccessible or unapproachable Light , or as our English Translation renders it , The Light which no man can approach unto , that is , to act with , that Glory , Majesty , and Felicity , which no Creature either can have , or comprehend . Upon which Chrysostom . * says , The Apostle says that God dwells i●● inaccessible Light , which is more then if he had said incomprehensible , for that which by inquiry and search we cannot find out , we call incomprehensible , but that which prohibits all essay of search , and to which none can come near we call inaccessible . Some with inaccessible Light , compare an opposite phrase , where the difficulty of fully knowing God in his Majesty and Essence is described by his dwelling in Mists and Clouds ; for every corporeal Light , which for its exceeding brightness cannot be beheld , may be truly stiled a Mist , and therefore inaccessible , &c. To this is referred , where God , Jam. 1.17 . is called the Father of Lights , with whom is no variableness nor shadow of turning ; in which phrase is denoted his essential Majesty , and Immutability in acting . Some ( and very fitly ) judge that the phrase [ Father of Lights ] is a Periphrasis of the Sun , attributed to God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or after the manner of men : For as that super-celestial Sun is distinguisht from the corporeal , and visible Sun , it is added , that with him is no variableness , nor shadow of turning . When the Sun is in the opposite Hemisphere it leaves ours darkned and obscure , which vicissitude of darkness and light agrees not with God ; for he is never the Cause of Sin and Death ( which are noted by the term darkness ) but always the Authors of Good and Life ( noted by the term Light ) and this is the scope of the Apostle , as ver . 13. Let no man say when he is tempted , I am tempted of God : For God cannot be tempted of evils , neither tempteth he any man , &c. Salmeron upon the words , says , in the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( viz shadow of turning , ) he alludes to the Sun , which by a certain vicissitude , and declination of it self from one Tropick to the other , begets shadows of a different size , and the nearer it is to us , the greater are the shadows ; but these vicissitudes are not compatible with God — But the first interpretation is more conformable to the Apostles scope . From this Denomination of Light attributed to God , with respect to his Essence and Majesty , the Son of God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The splendor ( or brightness ) of the Glory of God , Heb. 1.3 . The primary reason of this appellation is , in respect of the heavenly Father , from whom he , by ineffable generation ( as it were ) shined from Eternity , * as Light does from Light : For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies , a shining again , or a resplendency , as it were from the Sun beams ; and so by the force of the proposition , his Eternal Original from the Father is indicated or shewen . Brightness cannot be separated from the Sun , and is of equal age with it ; so , from the Father of Lights , ( of whom on Jam. 1.17 . we have spoke ) this brightness , viz. the Son , can never be separated , because co-eternal with him , John 14.10 . Lyranus , thus expresses himself , The Son proceeds from the Father , as Light or splendor from the Sun : Which splendor is of the same Age with the Sun , and would be Eternal , if the Sun were Eternal . A secundary reason may be in respect of men , and that manifestation which the heavenly Father made to us by the Son. The Light of the Sun is sent on the Earth to cherish , vegetate , and render it fruitful ; Christ the brightness of the Fathers Glory is sent to illuminate , vivifie , and save us . God is said to be a Light and a Sun , with respect to his energy , or power and operation amongst men , Psal. 27.1 . The Lord is my Light , that is , who gives the true and saving Light of his Spirit unto me , where the Psalmist exegetically ( or by way of exposition ) adds ▪ The Lord is the strength of my Life . Psal. 84.12 . The Lord God is a Sun and a Shield , the exposition is annexed ; The Lord will give Grace and Glory , no good ( thing ) will he withhold from them that walk uprightly , Esa. 10.17 . And the Light of Israel shall be for a Fire , and his Holy One for a Flame ; that is , God shall illustrate , and sanctifie the Israelites . From hence arise those different phrases , wherein the Light of God signifies , ( 1. ) His Favour and Grace , as when his Face is said to shine , Numb . 6.25 Psal. 80.3 . &c. Or , ( 2. ) His Saving Revelation of Light and Truth by the Word , Psal. 43.3 . Send out thy Light and thy Truth , let them lead me , &c. Psal. 67.1 . Let God cause his face to shine upon us ; which is meant of the revelation of his way and Doctrine , as ver . 2. See Psal. 19.8 . Prov. 6.15 . 2 Cor. 4.4 , 6. &c. Or , ( 3. ) Or Eternal Glorifying , as Esa. 60.19 , 20. The Lord shall be to thee an Everlasting Light , which Rev. 22.5 . is applyed to Eternal Life . In General , The Light of God is to be taken with reference to some Celestial benefits , as Psal. 36.9 . In thy Light shall we see Light , where the preceeding and following words shew , the sence to be , that by the Grace of God manifested in his Word , we come to true blessedness . By the Light of God here Galatinus says , lib. 8. cap. 11. and Drusius lib. 15. observat . cap. 4. That some ancient Rabbies understood the Messiah . Hence we come to our Saviour , who is particularly called the Light and Sun , not with respect to his Divine Essence , and Person as distinct from the Father , as before , but with respect to his office , benefits , and operations , Esa. 9.2 . and 42.6 . and 49.6 . and 60 1. Matth. 4.16 . Luke 2.32 . John 1.4.9 . and 3.19 . and 8.12 . and 12.35 , 36. Act. 13.47 . The Metaphor of [ Light ] in Scripture expresses information , whereby the darkness of the understanding is dispelled , as also a taking away of Sin , ( which is compared to Darkness , and a giving of Comfort , all which our Saviour most eminently exhibits from himself to Believers . Concerning the Appellation of [ Sun , ] these two places are most eminent . ( 1. ) Mal. 4.2 . But unto you that fear my Name , shall the Sun of Righteousness arise with healing in his Wings . That this is spoke of our Saviour Christ , plainly appears from the scope and context of the Prophet ▪ See chap. 3.1 , 2 , 3. and chap. 4.5 . With Matth. 11.10 . and 17.11 , 12 , 13. Luke 1.17 . &c. For there is a most fair and sweet comparison betwixt Christ and the natural Sun. As , ( 1. ) With respect to Oneness — There is but one Sun , which is the Eye of the World , which is enough to enlighten and cherish all — So there is but one Mediator between God and Man , the Man Christ Jesus , 1 Tim. 2.5 . ( 2. ) That Sun only shines by its own Light , and communicates brightness to the Moon and Stars , — So Christ is the Fountain of true Light , illuminating the Church , and Teachers of his word ( which are compared to Stars , Rev. 1.20 . ) with his own proper Light. ( 3. ) As there is but one Sun which excels and illuminates the inferior luminaries of Heaven ; so Christ has the preheminence ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) over all , Col. 1.18 . 1. With respect to Efficacy ; for as the Sun chaces away darkness and clouds , illustrating all things : So Christ dispels the darkness of the mind , by the Light of his Word ; the darkness of sinners , by the light of his most Holy Merits ; and the darkness of calamity , by the light of his comforting Grace . 2. With respect to Equality , for the Sun rises on the Evil and the Good , ( affording its light without distinction to all things sublunary ) Matth 5.45 . which nevertheless blind men , and such as Sleep by day , do not enjoy : So Christ illuminates every man that cometh into the World , ( that is , he affords the means of illumination , ) 1 John 1.9 . Yet unbelievers , who are blinded by the Devil , and such as give themselves the liberty to sleep securely in sin ( and that by their proper , fault and particular vice ) John 3.19 . and 2 Cor. 4.4 . Do not enjoy that saving light or illumination ; which is the reason why the Prophet Malachy speaking of the actual illumination of the Sun of Righteousness , says , — To them that fear the Name of the Lord shall the Sun of Righteousness arise , &c. 3. No man can resist or hinder the course and efficacy of the Sun : So no Devil , or Tyrant can retard or hinder the course and energy of the Gospel of Christ , the Sun of Righteousness . 4. The Sun refreshes and quickens the World by its heat , which nature demonstrates in the Spring : So Christ quickens and makes alive those that are spiritually Dead , Eph. 2.5 . and causes a Divine heat of Love and Devotion , Luke 24 32. 5. That which the Prophet mentions , by the phrase [ with healing in his Wings ] is to be understood of the first beams or rays of light called the Wings of the morning , ( or the first appearance of the Sun ) Psal. 139.9 . that is , the first Sun beams — This celestial Sun is also a Physitian which can heal and deliver from spiritual Death . The Sun when it rises gives some ease and comfort to sick persons , let all that are soul sick rejoyce in this justifying and healing Sun of Righteousness . 6. The Sun rising causes Joy to all things , who were ( as it were ) immersed in the Melancholy sadness of night as the Poet says , Phosphore redde diem , quid gaudia nostra Moraris ? Come sweet Phospher bring the Day , Why dost thou our Joys delay . So by this heavenly Sun of Righteousness , true cause of Joy is given unto men , Luke 2.10 , 11. Esa. 9.2 , 3. 7. The Sun does make all sorts of Earthly fruit Ripe , to which it also gave the beginning of vegetation — So Christ is the Author and finisher of our Faith , Heb. 12.2 . He worketh in us to will and to do , Phil. 2.13 . That we may walk worthy of the Lord , unto all well pleasing , being fruitful unto every good work , and increasing in the knowledge of God , Col. 1.10 . 8. It is said of the Heliotrope , ( an herb so called ) that it always turns and inclines to the Sun : So let our hearts always incline to Christ. 9. There is nothing more pleasant to those in Captivity then to behold the Sun : So there is nothing ought to be more comfortable to us in our spiritual Captivity , then by the Eyes of Faith to behold Christ the Sun of Righteousness , &c. The Second place is , Luke 1.78 . Through the Bowels of the Mercy of our God ( so the Greek ) whereby the day-spring from on high , hath visited us — Some think that this metaphorical appellation , ( viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , oriens ex alto ) arising from on high , is taken from Plants which are said ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to branch or spout forth , when they grow , or begin to flourish , that so it might respect those places of the Old Testament , where Christ is called a Plant and Branch , Jer. 23.5 . Zach. 3.8 . and 6.12 . Where the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , orientem arising , and that we are to understand here , the arising , or Branch from on high , sent from heaven to us , and widely differing from all Earthly branches . But the words immediately following shew that Zachary had respect rather to the similitude of the Sun and light , as verse 79. of this place , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to give light to them that sit in darkness , and in the shadow of Death , to guide [ as a clear light does ] our feet into the ways of peace . By a good reason it is therefore said , that the Holy man respected the Prophesie , Esa. 9.2 . ( whence the phrase of sitting in the darkness and shadow of Death is taken ) and chap. 60.1 , 2. Mal. 4.2 . To which places Junius ( Parallel . 1 , 55. ) does learnedly shew that he had immediate reference . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , oriri , to arise , is proper to the Sun , Moon and Stars , from whence the Noun , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , an arising , or the action or Region of the orient Sun , and Metonymically it is put for the rising Sun it self — to which is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from on high , for distinction sake is added , by which Junius says , we are to understand that meridian and powerful spendor whereby the Sun ( chiefly at Noon ) illustrates all things , to difference it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from its first uprising . But it seems to be referred more truely to the first original of the Sun of Righteousness , viz. His visiting ( and shining upon ) us on Earth , and that from on high , viz. Heaven , as 1 Cor. 15.47 . John 3.31 . That the Messiah is called a [ Star , ] Numb . 24.17 . is the Judgement of many , there shall come a Star out of Jacob , and a Scepter shall rise out of Israel , which words are thus rendered by the Chaldee , there shall arise a King out of Jacob , and the Messiah shall be exalted out of Israel , &c. The same exposition Galatinus lib. 8. cap. 1. produces from R. Salomo , and R. Moses Hadarsan . Vatablus , paraphrases the whole verse thus — O Balak , my Counsel is that you be quiet , and fear not at this time , for that which I foretell of things to come , shall not come to pass in thy time , but in the latter days , viz. in the time of the Messiah , whom I see , but not near me , for he is yet afar off , when he comes , he will be as a great light and vehement splendor , which is signifyed by the Star , &c. So says Brentius . Junius and Tremellius in their notes say , that by the Name of a Star and Scepter is meant the Kingdom of Gods people , begun in David , and compleated in Christ , between whom , the interjected time was the progress of the Star , &c. See Junius in analyt . explic . h. l. Such as understands this Prophesie of Christ , paraphrase it in this manner , [ I shall see him , but not now , I shall behold him but not nigh , ] that is , my Curses will be in vain against that People , whom God hath peculiarly chosen for himself , and from which according to the Flesh the Messiah is to descend , but the time of that Nativity is not yet come , therefore I seem to behold him at a great distance , but that promise will be certainly fulfilled , and God for his sake will preserve this Kingdom so long [ there shall come a Star out of Jacob ] that is , the Son of God , manifested in the Flesh shall come of this people , and shall spread the beams of his Doctrine and Miracles far and near , arising as the Day-Star in the hearts of Believers , 2 Pet. 1.19 . Enlightning them to Eternal Life [ and a Scepter shall rise out of Israel ] that is the Messiah shall not only be a Teacher of his people , but also a heavenly King [ and he shall smite through the Princes of Moab , and destroy all the Children of Seth ] that is , all such as will not obey his Government , but remain unbelievers , he shall destroy with an Eternal Death , [ ver . 18. And Edom shall be a possession , Seir shall be a possession for his Enemies ] that is , all his Enemies ( who by the Idumeans , the capital Enemies of Israel , inhabiting Seir are set forth ) shall be destroyed by the Sword of the Spirit [ but Israel shall do valiantly ] that is the Church , which is the Kingdom of the Messiah , shall be gloriously triumphant , [ ver . 19. out of Jacob shall come he that shall have Dominion , and shall destroy him that remaineth of the City ] that is , he shall rule in the House of Jacob for ever , and of his Kingdom there will be no end , Luke 1.33 . He shall put all his Enemies under his feet , 1 Cor. 15.25 , 26 , 27. &c. Christ calls himself [ The bright and Morning Star ] Rev. 22.16 . Because of those shinings of saving knowledge which proceed from him , whence he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The light bringer ( usually Translated Morning-star , or day-dawn ) arising , in the hearts of men by the sure word of Prophesie . But more especially because of his promise of Life and Salvation : For as the Morning Star is as it were the Suns harbinger , declaring its speedy approach ; so by the clearness of Christs Resurrection , and his sure word or promise , he discovers unto men what an extraordinary light of Glory will be afforded to Believers in the general Resurrection , when they shall shine as Stars for ever , Dan. 12.3 . The Morning Star gives light , but much less then the Sun ; so the light of the knowledge of Christ in this Life , is not to be compared with that most illustrious and shining Glory , which the Saints shall enjoy in bliss , and which by Faith they expect , 1 Cor. 13.12 . Secondly , Elementary things . God is called [ Fire ] yea , a consuming Fire , Deut. 4.24 . and 9.3 . and 32.22 . Esa. 10.17 . and 66.15 , 16. Ezek. 21.31 . &c. Which denotes his Wrath against sin , which consumes those miserable persons , against whom it burns , as Fire does stubble . See Psal 18.8 . Where by smoke also the Wrath of God is signifyed , as also Psal. 74.1 . and Psal. 80.4 . How long wilt thou smoke against thy People ? ( so the Hebrew ) Deut. 29.20 . God is said to be [ A Lamp ] Candle or Lanthorn , when he exhibits his grace and favour to any , 2 Sam. 22.29 . Thou art my Lamp , O Lord , Psal. 18.28 . For thou wilt light my Candle ( or Lamp ) the Lord my God will enlighten my Darkness ; that is , he is the author of my light , felicity , and Salvation . So the Candle of God is said to shine upon Jobs head , Job 29.3 . in the same sence , as the following words shew , viz. By his light I walked through darkness , where he subjoyns a clear description of his former felicity . Prov. 20.27 . The Spirit of man is the Candle of the Lord , searching all the inward parts of the Belly , that is , the Lord kindles a light in man , by which he looks into the most inward things ; and therefore it shines in the mind of a wise King , that he may search out a matter , and take away the wicked , Prov. 25.2 , 3. The Word of God is called a Lamp , or Candle , Psal. 119.105 . Prov. 6.23 . 2 Pet. 1.19 . Because of the light of saving institutions which it exhibits to Believers . To the Element of [ Ayr ] belongs , when [ Blowing , ] or a Blast , or Breathing is attributed to God , by which his Divine Grace and Refection , is noted , as a cool breeze refreshes a man in Summers heat — thus some aptly translate that passage , Esa. 57.16 . For I will not contend for ever , neither will I be always wroth , the Spirit before me shall roll it self , and I will cause a Blowing , that is , the Holy Spirit , which I will send to sorrowful and contrite Believers , shall ( as it were ) open it self to them , dwell in them , and in the heat of Temptations , shall with a comfortable gust or breeze refresh their fainting Spirits . Sometimes it denotes Divine Wrath and vengeance , as a strong Wind overthrows what 's before it , and inflames the Fire , Job 4.9 . By the Blast of God they perish ( that is , the wicked ) and by the breath of his Nostrils are they consumed , Psal. 18.15 . At thy rebuke , O Lord , at the Blast of the breath of thy Nostrils , Esa. 30.33 . The breath of the Lord , like a stream of Brimstone doth kindle it , that is , Hell , as brimstone is a great nourisher of Fire , so the infinite and never ceasing Wrath of God , shall be ( as it were ) an Eternal nourisher or continuer of Hell ; for whilst a pair of Bellows blow the Fire , it burns ; so the breath of the Lord , ( viz. his Wrath ) shall be always of efficacy to torment the souls and bodies of the damned in that infernal stream of brimstone . To the Element of Water belongs where God is called a Fountain of Living Waters , Jer. 2.13 . and 17.13 . Because he is the indeficient Author of all Life and refreshment , here and hereafter . Psal. 36.9 . With thee is the Fountain of Life , which is to be understood in the same sence , which verse 8. is called the River of his Pleasures . The Spirit is called a River of living VVater , John 7.38 , 39. to which belongs the expressions of pouring out , Esa. 44.3 . Joel 3.1 . Zach. 12.10 . Act. 2.16 , 17 , 18 , 33. Tit. 3.5 , 6. Christ in general calls the blessings derived to men through him , living water , John 4.10 , 14. For he is that most abounding Fountain of Eternal Life , John 1.16 . Water cleanses , refreshes , quenches thirst , softens or mollifies , &c. which with other good qualities , may be most fitly ascribed to the blessed Saviour in a Spiritual sence . See Esa. 55.1 . Ezek. 36.25 . Zach. 14.8 . Psal. 23.1 , 2. &c. The Heavens or Clouds are called the River of God full of water , Psal. 65.9 . Because he sends plenty of Rain from thence to make the Earth fruitful . To the [ Earth . ] we will refer whatsoever ( besides what was produced before in their proper places ) have a being in it , that are metaphorically transferred to God , whether they be natural productions , or made by humane Art. Christ is sometimes called a [ Stone ] and [ Rock , ] as Psal. 118.22 . The Stone which the builders refused , is become the head of the corner , which expressely referred to Christ , Matth. 21.42 . Act. 4.11 . 1 Pet. 2.7 . By the Builders we are to understand the Priests and Great men , and others among the Israelites , whose office it was to build , not destroy the Church of God. How these refused Christ , the Evangelical History plentifully informs us ; yet notwithstanding he is made the head of the Corner , or the firm and chief corner stone of the whole Church fitly framed together , and growing in him , Eph. 2.20 , 21. To Wit both of Jews and Gentiles , having broken down the partition wall , verses 14 , 15 , 16 , &c. Other places , are , Esa. 8.14 . and 28.16 . Zach. 3.9 . Luke . 2.34 . Rom. 9.32 , 33. 1 Pet. 2.4 , 6 , 7 , 8. Where he is called a Rock of offence , and a stumbling Stone , with respect to unbelievers and wicked men , &c. who are apt to despise his mean worldly estate , and be offended at his severity against their sinful ways . God is called a Rock to such as trust in him , Deut. 32.31 . Psal. 18.2 . Psal. 31.2 , 3. Psal. 42.9 . and 73.26 . Esa. 26.4 . that is , a most certain and invinsible giver of help ; for there were Rocks in those Countries which for their height , strength , steepyness and difficulty of access were reputed impregnable , &c. Matth. 16.18 . Christ alluding to the name of Peter calls himself that Rock upon which he was to build his Church , that the Gates of Hell should not prevail against it — Upon which Brentius very well paraphrases . I have called thee Cephas before , that is , a Rock , ( John 1.43 . ) and I do not yet repent for giving thee that title ; for now in your own and Brethrens name , you acknowledge the true Rock and Foundation , in confessing , that I am Christ the Son of the living God — This Confession , is the true Rock , and upon it , as upon a Rock and Foundation , will I build my Church . D. Calixtus , says , that the words , the Church is built upon a Rock are said by a metaphor , which is taken from the firmness , strength or solidity of the Rock , not from any Rule or Government it has , for there is no such thing in it , and denotes a solid , stedfast and immovable Foundation ; but what needs any further explication , when Paul an undoubted interpreter says , 1 Cor. 3.11 . For other Foundation can no man lay , then that is laid , which is Jesus Christ , but upon this Rock , are laid other Rocks , or Stones , ( for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being an appellative signifies a Stone , not a Rock ) cut out of the Living Rock , which being single are not foundations , but many being joyned , cemented , or united , constitute or make a secundary foundation , Rev. 21.14 . And the wall of the City had twelve Foundations , and in them the Names of the twelve Apostles of the Lamb , Eph. 2.20 . And are built upon the Foundation of the Apostles and Prophets , &c. 1 Cor. 10.4 . Christ is called the spiritual Rock , of which the Israelites did drink in the Desart , that Rock being a Type of him , Exod. 17. See Gram. Sacr. p. 504.551 . God is called a Secret or [ Hiding place ] Psal. 91.1 . Psal. 119.114 . also a Covert , Refuge , or Hiding , Esa. 4.6 . By which his gratious defence against all hostile violence is intimated . For the same Reason he is called a [ Munition ] ( which signifies a Fortification , or Strong-Hold ) Psal. 31.2 , 3 , 4. Psal. 71.3 . Psal. 91.2 , 9. Psal. 144.2 . He is called a [ Wall of Fire ] Zach. 2.5 . Where the Epithete of Fire is added , to shew , that he is not only the defender of his Church , but also a most terrible avenger , that will consume its Enemies , as Fire does combustible matter . He is called a [ Strong Tower , ] Psal. 61.3 . Prov. 8.10 . Because of his Divine protection also ; for as in high and well fortified Towers we are safe from the assaults of the Enemy ; so much more eminently does Jehovah place them in safety , who trust in him , 2 Sam. 22.51 . He is the Tower of Salvation , ( says David of God ) which is called great deliverance , Psal. 18.50 . The Tower is Fortified . 1. With warlike Engines , which are his Divine vertue and power , and all the Creatures which he makes use of to the Destruction and overthrow of his Enemies , Psal. 148.8 . Fire and Hail , Snow and Vapor , stormy Wind fulfilling his Word . 2. With Provision , as the Bread and Drink of Life , Psal. 36.8 , 9 , 10. They shall be abundantly satisfyed with the fatness of thy house , and thou shalt make them Drink of the Rivers of thy Pleasures , &c. 3. With a Garrison or brave Defendants , which are the Holy Angels , Psal. 91.12 . Dan. 7.10 . So that this Tower is impregnable , &c. The Lord God Almighty and the Lamb are called the Temple of the Heavenly City , Rev. 21.22 . By way of opposition to the outward and Earthly Temple , as if he had said , in Eternity there will be no need of those visible and external signs , by which God manifested himself to his people under the Old Testament dispensation , in the Temple and in the Ark of the Covenant ; for God will exhibit himself to be seen by his elect face to face , that in this spiritual Temple they may give him Eternal and Celestial praise , celebrating a festival of Everlasting Joy , &c. John 14.6 . Christ calls himself the [ Way — ] viz. by which there is a passage to the Father , as ver . 2 , 3 , 4. The words of the verse are I am the Way , and the Truth , and the Life , no man cometh unto the Father but by me , that is , you say you know not the way to the Father , and heavenly felicity , why , I my self , whom you know , am the Way , by which you can arrive there , nor am I only a way , but a guide also , by the Truth which I teach , and together with the Father , am the end of your Journey , that is , Life , which the blessed enjoy . Calixt in Harmon . Evangel . John Husse ( as VVolfius cites him , Tom. 1. lect . Memor . p. 750. ) says , Let the humble passenger behold Christ , who says I am the Way , the Truth and Life , here is a way for him that will go , for Christ is the way : A way whither he would go , for Christ is Truth : And where he would tarry , for Christ is Life . Tho. a Kempis lib. 3. de Imit . Christi , cap. 56. I am the way , Truth and Life , none can Go without a Way , nor Know without Truth , nor Live without Life . I am the way which you ought to follow , the truth which you ought to believe , and the life which you ought to hope for . I am the inviolable way , the infallible Truth , and indeterminable Life . I am the most right way , the most supream truth , and most certain blessed and increated life — If thou tarry in my way , thou shalt know my truth which shall deliver thee , and in it thou shalt find Eternal life . The light and truth of God leads us , Psal. 43.3 . Which Christ applies to himself , John 8.12 . and 14.6 . For he leads us to himself who is Eternal Life , 1 John 5.11 , 12. In whom we have all things , Rom. 8.32 . How he leads to the Father is fairly expounded , Heb. 10.19 , 20. &c. 1. The Way of the Lord God signifies his heavenly Doctrine , Psal. 5.8 . Psal. 25.4 , 9 , 10. Psal. 67.2 . Psal. 119.3 , 14 , 2●● , 30. &c. Esa. 2.3 . Hos. 14.10 . Matth. 22.16 . Act. 13.10 . and 18.25 . &c. Hence comes the phrase to keep the ways of the Lord , Psal. 18.21 . that is , to lead his life according to his Word and precepts . 2. His Providence and Divine Government , more generally as the whole Course of his VVill , Counsels , Endeavours , and Actions , as Psal. 25.10 . Psal. 77.13 . Esa. 55.8 , 9. Hab. 3.6 . More particularly it signifies some singular actions of God , Exod. 33.13 . Psal. 103.7 . Job 40.14 . Prov. 8.22 . John Baptist is said to prepare the way of the Lord , Mal. 3.1 . Luk. 1.76 . that is , to bear a serious Testimony of his speedy coming , by preaching the VVord , and administring the Holy Ordinance of Baptism — A metaphor taken from great men , at whose coming the ways are wont to be made plain and level . See Esa. 40.3 , 4. &c. God is called a [ Shade ] Psal. 121.5 . The Lord is thy Shade upon thy right hand , which denotes his heavenly protection , which he affords believers , as a Shade refreshes and defends from the scorching heat of the Sun ; hence such are said to abide under the Shadow of the Almighty , Psal. 91.1 . VVhen it is said the Shadow of his VVings the metaphor becomes double and more emphatical , for he is not only a pleasant Shade in dry and torrid places , but such a nourishing , protecting Shade as the Hens wings are to her Chickens ; and so denotes a singular Love and Care. VVe read also of the Shadow of Gods hand , which also denotes a strong protection against all Enemies , for a hand when attributed to God denotes so much . Of which before . There is an eminent emphasis in that Text , Luke 1.35 . And the Angel answering and said unto her , the Holy Ghost shall come upon thee , and the power of the Highest shall over shadow thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mary being astonished by the view of that Angelical Messenger , enquired ver . 34. How shall this be , seeing I know not man ? viz. what was said ver . 31. And behold thou shalt conceive in thy womb , and bring forth a Son , and shalt call his Name Jesus . He shall be great , and shall be called the Son of the highest , &c. ver . 32. To Mary wondring at this , the Angel answers , that it should be by the supernatural , and most singular operation of the Holy Spirit and Highest power , which operation is by an Anthropopathy expressed by overshadowing , describing the manner of , as that there should be Divine protection , which is the metaphorical signification of a shadow , as before . For God being a consuming Fire , would consume Mary , by filling her with his peculiar and Majestical Glory , unless there were some Divine obumbration or Shade between ; as God covered Moses with his hand in that peculiar and extraordinary appearance of his Divine Glory , lest by the dazling and Majesty of Gods presence he should be consumed , Exod. 33.22 . It may also respect that hidden formation of that most Holy child in the Virgins VVomb , and his being secured from the least spot of sin , in his most admirable union with humanity . This Emphasis the word ( Shadow ) carries which being contrary to light is a note of the incomprehensible and hidden energy of God — intimated also by the Shadow of a Cloud over the Tabernacle , Exod. 40.35 . Let this Shade therefore be a prohibition from any rash or curious inquisitiveness into this adorable Mystery . The Cloud was put over the Tabernacle , that we should not rashly rush in , and the Cherubims covered the Ark , 2 Chron. 5.8 . Lest any body should be curiously prying into the Majesty of God which dwelt upon it : So the Shadow of the highest , obumbrates this Mystery , lest our foolish Reason should be inquisitive into the manner of it . And so with a shadow of imperfect Revelation of these Divine things , we end this Chapter . CHAP. IX . Of Metaphors whereby Things are proposed as Persons , which are not Persons , which kind they call Prosopopeia . PROSOPOPEIA is , when any thing ( which is not a person ) is metaphorically introduced or proposed as a person : Or when the properties of a man are attributed to other things , for things , for likeness and agreements sake — Prophane Authors use very elegant metaphors of this kind , as that of Cicero — VVhat did that drawn Sword of your do in the Pharsalian Field ? Whose side did that point seek ? What was the sence of your Arms. Aristotle defines this metaphor — that which is in act , bringing in inanimate things doing something , as if they had life and sence — But we will follow the distinct Classes of Scripture Examples . Some things are said of the Members of a Humane Body , which is properly the act of the mind , as Gen. 48. He made his hands to understand , ( so the Hebrew ) that is , ( as Vatablus and our Translation notes ) he guided or laid his hands knowingly , skilfully and wittingly , when his eyes were dim with age , that he could not discern by seeing , which was the Eldest Son , therefore of set purpose did he lay his hands crosswise ; and therefore Moses says , that he made his hands to understand , as if they ( viz. his hands ) could tell things to come , because he did not hastily nor gropingly put them forth , but as one well knowing directs his right to Ephraim the youngest and his left to the first-born , &c. See Tract . cap. 2. following towards the end . Job 29 , 11. When the Ear heard , then it blessed me , and when the Eye saw , it gave witness to me — Here to the Ear and Eye is attributed , what belongs to man , Job . 28.4 . The Flood breaketh out from the Inhabitant , forgotten of the Foot , where forgetfulness is attributed to the Foot , that is , ( as Junius and Tremellius note ) such Floods as no foot ever experienced , because so deep as not to be waded or gone through . Psal. 35.10 . All my [ Bones ] shall say , O Lord , who is like unto thee ? Psal. 51.8 . The Bones which thou hast broken shall rejoyce ( so the Hebrew ) here Glorying and Rejoycing in God is ascribed to the Bones which is the property of man ; as if he had said , I will inwardly and heartily glorifie thee and rejoyce in thee . By the same Reason it is said , Psal. 103.1 . Bless the Lord O my Soul , and all that is within ( or my Bowels ) bless his holy Name . Psal. 68.31 . Ethiopia shall make her hands to run to God. ( so the Hebrew ) that is , shall with speed stretch them out in prayer ; as the Chald. expounds it : Or shall quickly extend her hands to give gifts of Gold to the Lord as R. Aben Ezra and R. Salomo expounds it . See Psal. 72.15 . Some take this Metonymically , where extending the Hands is put for a gift , as before . Psal. 73.9 . They set their mouth against the Heavens , ( that is , the foolish and wicked , as ver . 3. ) and their [ Tongue ] walketh through the Earth , that is , they do rashly and licentiously throw reproaches upon God and Man , neither sparing heavenly or earthly things , Psal. 137.5 . If I forget thee O Jerusalem , let my right hand forget , ( that is as Junius and Tremellius say , it self , ) viz. Let it be rather dead or withered then I should give over singing , or as Illyricus says , let my right hand forget its musical dexterity , as in the next verse let my Tongue cleave to the roof of my Mouth , if I prefer not Jerusalem above the head of my Joy — that is , let the Lord vouchsafe , that I may never play upon Musick , or sing more , then I should admit so great a wickedness , as to desert Jerusalem , and its Religion and Ministry , and give over to celebrate with Hymns , Musick and Voice ; yea , I will prefer thee to the chief esteem before all other things , Joys , Comforts , &c. Prov. 10.32 . The Lips of the Righteous , know what is acceptable , that is , they speak so prudently , as if knowledge resided in them , which Job 34.35 . Is in the negative expressed , Job hath spoken without knowledge , and his words were without wisdom . — Matth. 6.3 . But when thou givest Alms , let not thy left hand know what thy right hand doth — this is spoken to prohibit the vain glory of Almsgiving , when done for praise , &c. Theophilact expounds it — if it be possible you are even to forget all your own good deeds , or at least by no means to glory in them or rest upon them , lest you be vainly lifted up . To this may be referred , where Anger is attributed to the Eyes , Gen. 31.35 . and 45.5 . Esa. 3.8 . And Concupiscence , Pleasure or Desire , 1 Kings 20.6 . Ezek. 24.16.21 . 1 John 2.16 . ( hence the phrase of the hearts walking after the Eyes , Job 31.7 . that is , the desires and lusts follow , which the Eyes moved by outward objects , endeavour to stir up in the heart . The Abominations of the Eyes , Ezek. 20.7 . that is , which were the object and scope of desire ) And Adultery , 2 Pet. 2.14 . and Compassion , as when the Eye is said to pity , Deut. 13.8 . Esa. 13.18 . &c. And Hope or Expectation , Psal. 119.82 , 123. and 145.14.15 . vid. Gram. Sacr. p. 282. 2. Words are used of [ Brutes ] which properly belong to man , as Job 12.7 . But ask now the Beasts , and they shall teach thee , and the Fowls of the Air , and they shall tell thee , or speak to the Earth , and it shall teach thee , and the Fishes of the Sea shall declare unto thee . To ask and speak in this place signifies to meditate , search into , or contemplate ; for the teaching , telling or narration , of Beasts , Fowls , the Earth and Fishes intimates that they are a real Testimony and Evidence of the wisdom of the Creator . What he said ver . 2. that he had understanding and skill in what his Friends discoursed of , he prosecutes here , as if he had said , ye have talkt much of the Wisdom and Power of God , and that he creates and preserves all things , as if they were unknown to me , but the very Creatures tacitely inform me of that . See Job 9.10 . Rom. 1.20 . Job 41.29 . He ( the Leviathan or Whale ) laugheth at the shaking of a spear , that is , he cares not for it , Prov. 30.25 . The Ants are a people not strong , &c. ver . 26. The Conies are but a feeble people , &c. Joel . 1.6 . For a Nation is come up upon my Land , strong and without Number , &c. The speech here is of Canker Worms , Locusts or Caterpillars mentioned ver . 4. and which by the same Metaphor are called the great Army of God , chap. 2.11.25 . By the same reason the multitude of Locusts are represented as an Army , Prov. 30.27 . Neh. 3.17 . Hieron . upon Joel 2. thus writes — This we saw lately in this Province ( viz. Palestine ) For when whole Troops of Locusts came , and filled the Air between Heaven and Earth , they flew with so great an order by the disposal of God who commanded them , so that like square stones placed by the hand of an Artificer in a pavement , they kept their places , that not one was observed to incline to the other by any transverse or irregular motion — This was a great punishment upon enormous sinners , which Moses in Gods stead threatens . Deut. 28.38 , 39. and Salomon prays against 1 Kings 8.37 . And Pliny himself a Heathen Writer , lib. 11. cap. 29. acknowledges the Anger of the Gods by the multitude of these Insects . Some with these words of Scripture , parallel Virgils words , of Bees , Lib. 4. Georg. Magnanimosque Duces , totiusque ex ordine gentis Mores & studia , et Populos , et praelia dicam . And of Ants. It Nigris Campis Agmen , praedamque per herbas Convectant calle Angusto , pars grandia trudunt Obnixe frumenta Humeris , pars agmina Cogunt , Castigantque Moras , &c. lib. 4. Aeneid . To this Classe may be referred when the word Son is ascribed to Beasts , as Exod. 29.1 . Take a young Bullock the Son of a Cow , ( so the Hebrew ) that is , a sucking Calf or one not yet weaned , Gen. 49.11 . The * Son of an Ass is put for its Colt or Foal , Zach. 9.9 . A Colt the * Son of Asses , that is , one of the she Asses , according to the Idiotism of which see the Book cited in the Margent . By another Reason Rams are called the * Sons of Bashan , Deut. 32.14 . that is , fat Rams of the breed of Bashan , because that was a good place for Fatning . * A hand is attributed to a Dog , Psal. 22.20 . * To a Lion and a Bear , 1 Sam. 17.37 . In general a Hand is ascribed to every Beast , Gen. 9 , 5. In which places power and strength is to be understood , especially and more eminently in the last . † See Gram. Sacr. p. 138. It is said Prov. 30.28 . The spider taketh hold with her hands , that is , with her feet which are on either side so pliable as a mans hand to spin their web , and seize upon their prey — Junius . 3. Some things are spoken of [ things growing out of the Earth , ] which properly belong to man , as Levit. 19.23 . And when ye shall come into the Land , and shall have planted all manner of Trees for food ; then ye shall count the fruit thereof as uncircumcised , three years shall it be as uncircumcised unto you ; it shall not be eaten of . — The meaning is , that the fruit of the three first years shall be accounted unclean and rejected , as an uncircumcised man was accounted unclean before God , and was not to be received among the People . And in the fourth year that fruit was to be offered to God as a sign of Thanksgiving ver . 24. but the fifth year the common use of it was allowed , ver . 25. Job 14.7 , 8 , 9. Hope , Old Age , Death , the scent of Waters , are applyed to the Bough of a Tree , which is cut off , and buds again , and compared to a man once dead cannot return or revive again , viz. into this Life , which was the scope of Job , as chap. 7.7 , 9 , 10. and 13.15 , 16. and 19.25 , 26 , 27. Where he evidently declares the Resurrection of the dead to the enjoyment of Everlasting Life . Psal. 78.4 . [ Killing and Death ] is attributed to Plants as he killed ( so the Hebrew ) their Vines with Hail , and their Sycomores with great Hail Stones . Contrary to this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( zoopoiesis ) quickning or living of the seed cast into the Earth , by which its budding or growth is noted , as in the following verses — Ezek. 31.9 . Envy or Emulation ; ver . 14. Exalting or Elevation of heart and drinking of Water , ver . 15. mourning or grief of mind ; ver . 16. Consolation or Comfort are attributed to Trees , by a certain Prosopopeia and in a way of comparison of a goodly Tree with the King of Assyria . See Hos. 9.6 . — Joel 1.10 . The New Wine is ashamed or blushed , that is , there is so bad a Vintage or Wine Harvest , that it is ashamed , because it did not answer the peoples expectation . In the same verse languishing or a disease is attributed to Oyl , which properly belongs to man , Psal. 6.2.3 . But metaphorically denotes a spoil and devastation of the fruit of the Earth , as Esa. 16.8 . &c. It is said Habak . 3.17 . That the labour of the Olive shall lie ( so the Hebrew ) when it answers not the desires of men , but fails their expectation of much fruit , which is also ascribed to New Wine , Hos. 9.2 . — It is said , Psal. 58.9 . Before your pots can feel the Thorns , he shall take them away as with a whirlwind , that is , before your pots grow hot with a fire of Thorns ( which were wont to be used ) for that fire lasts but a little while , and will not boyl the Flesh , so shall they quickly perish , &c. 4. Some things are spoken of Inanimate Creatures , which properly belong to a living man ( or more generally to living Creatures . ) As , ( 1. ) Of Dead men Gen. 4.10 . The Voice of thy Brothers bloods cryeth unto me from the ground . Here a voice and crying is attributed to the blood of slain Abel by a very weighty Emphasis — As to the phrase of a voice and crying directed to God , it manifestly intimates these two things — First , that he is a just Judge , and the avenger of wickedness , and therefore the violent murther of Abel , could not but come to him for Justice on the assassinate , as it is said in the like case , 2 Chron. 24.22 . The Lord look upon it , and require it , viz. the blood of Zechariah . The Second is , that he is a gracious loving Father and defender of such as are his , and minds them as well in Life as in Death ; for he had not only a respect for Abel when alive , but hearkens also to the cry of his blood when Dead according to Rom. 14.8 . Whether we live or die , we are the Lords . Some put an Emphasis in ( bloods ) being in the plural number , intimating as it were , that there were many slain in Abel , that is , such off-spring as he might have had , which tacitely call for Justice , hence the Chald. translates it — The Voice of the seeds of thy blood which were to come , and issue from thy Brother , but seems to be far fetcht . By the plural word ( of bloods ) are noted slaughters , because the blood gushing from the veins scatters into diverse parts , Psal. 5.6 . The Lord will abhor the man of bloods and deceit , ( so the Hebrew ) Psal. 51.14 . Deliver me from bloods , ( we translate it blood-guiltiness , Hos. 4.2 . They break out and bloods toucheth blood . But here blood violently shed is understood by a Synecdoche , and Matth. 23.35 . The blood of Abel is expressed in the singular number , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( haima . ) As to the sence and connexion , because Cain did not only , not confess his sin , but also impudently deny that he was concern'd in the care or keeping of his Brother , God deals more openly , saying : The voice of thy Brothers blood cryes to me from the Earth , that is , thy Brother is slain ; I do not vainly inquire where he is , his blood demands vengeance of me , and I am concerned to call his Murtherer to account , therefore speak plainly what hast thou done ? that is , Why didst thou dare or presume to lay violent hands on him ? Thou sayest , thou art not his keeper , as if the question were whether thou hast kept him ? Tell rather what thou hast designed against him ; this is the paraphrase of Musculus upon the place . To this place Heb. 12.24 . refers , where the crying blood of dead Abel is fairly compared to the living blood of Christ our Mediator and Intercessor . Esa. 14.9 , 10. The [ Dead ] are feigned to come from Hell or the Graves , to deride the Pride and Haughtiness of that inhumane King of Babylon , speaking to him when fallen from his greatness , and upbraiding him for his monstrous pride , and shameful downfal . Jer. 31.15 . Rachel the Mother of Joseph and Benjamin , long before dead is brought in as bitterly weeping for the Captivity of the people ; which prophesie is alleaged to express the cruelty of Herods Massacre of the Infants , Matth. 2.18 . for the agreement of that tyrannical fact with that place . Rachels Sepulchre was near Bethlem , in which and the adjacent places , that most cruel villany was committed , &c. See also Ezek. 32.21 . &c. 2. Of other things void of Life and Soul , Gen. 4.11 . And now art thou cursed from the Earth , which hath opened her Mouth to receive thy Brothers blood from thy hand ; by this Prosopopeia the wickedness of Cain is aggravated , as if he had said , the very Earth though destitute of sense and reason , yet was more humane and kind to thy Brother then thou wert , because it received and laid up , that blood which thou hast spilt , from the sight of men lest it should cause horror in them . Others say that this speech denotes the extream grievousness of his wickedness , and the horror of his guilty Conscience , rendring the very senseless Creatures his Enemies , as if he had said , the very Earth which ( as it were ) with open mouth received the blood of thy Brother from thy hand , will account thee as execrable , which agrees fairly with the following words . Gen. 47.19 . Death is attributed to the Land , which denotes desolation . Exod. 9.18 . It is said of Mount Sinai , that Jehovah appearing it quaked , that is , it had such commotions as if , like a man , it had trembled for fear — Levit. 18.18 . Spuing out its inhabitants , is attributed to the Land which signifies their expulsion for their wickedness , Deut. 32.42 . God is said to make his Arrows drunk with blood — that is , that out of his just wrath he would send the Enemies of the Land , to kill the wicked and rebellious people . See Esa. 34.5 . Jer. 46.10 . Josh. 24.27 . And Joshua said unto all the People , behold this stone shall be a Witness unto us : For it hath heard all the words of the Lord , which he spake unto us , &c. The stone erected there is by a Prosopopeia , said to hear , because it was present ( as it were a Witness , ) and was appointed , as a memorial and Testimonial sign of the Covenant God then made with his people . Judg. 5.20 . They fought from Heaven , the Stars in their courses ( or degrees ) fought against Sisera . — The Stars are said to fight , because they were instruments of exciting those Hails and Storms which God probably used against his Enemies — Josephus says , that when the Canaanites encountred with the Israelites a violent shower fell , and much Rain and Hail by the force of the Wind was fiercely driven into the Canaanites faces , so that their bows and slings became unprofitable and useless , neither could they being so benummed with cold handle their Swords ; which tempest nevertheless did no way prejudice the Israelites . Brentius thus expounds it ' we simply expound it that God was no way favourable , but an Enemy to the enterprize of Sisera , because he dwells in Heaven and terrifi'd the Host and Chariots of Sisera , &c. chap. 4.15 . And whereas the Stars are said to Fight , it carries the shew of a Proverb , signifying that no prosperous Fortune was on Sisera's side , for when any ill luck betides men , they are wont to say , that no Star shines upon them , or that the Stars resist them , by which is meant , that all Creatures both Earthly and Heavenly threaten their destruction — Junius and Tremellius Translate that the Stars ( e suis aggeribus ) from their sconces or Bulwarks , fought against Sisera , that is , from the superior Regions of the Air , a speech translated from Souldiers fighting from higher places . Job 3.8 . [ Eye-lids ] ( in the Hebrew text ) are attributed to the morning , by which its early beams are understood , or the first shining of its rays arising from the approaching Sun ; a metaphor taken from one newly awake that lifts up his Eye-lids , or as others say from the swift motion and vibration of the Eye-lids , because the Sun-beams move swiftly , till they are diffused to the ends of the Hemisphere . Job 31.38 . If my Land cry against me , or that the furrows thereof weep — . The good man declares that he is ready to bear judgment , censure or curses if any person can justly complain , that he has done them injury ; which by an elegant Prosopopeia he expresses ; the explication follows , ver . 39. If I have eaten the fruits thereof without Money , or have caused the Souls of the owners thereof to expire , ( breath out , or grieve ) so the Hebrew . Illyricus says , that the Land and Furrows are put Metonymically for the Husbandmen , but the former explication is the best . See Job 38.7 . with Psal. 148.2 , 3 , &c. A [ Nativity ] or Birth is attributed to Rain , Dew , Ice , and Frost , Job 38.28 , 29. for their production from God , where there is also an Anthropopathy . Psal. 19.1 . The Heavens declare the Glory of God , and the firmament sheweth his handy work that is , they exhibit , shew , and demonstrate to the Eyes of all things , a real testimony and instruction of the glorious power of God ) ver . 2. Day unto day uttereth speech , and night unto night sheweth knowledge , that is , by that succession and vicissitude of days and nights , which is so certain , so constant , and so profitable for men and other Creatures , the Glory of God the workman is most evidently celebrated . See Psal. 104.20.21 , 22 , 23 , 24. Some by a Metonymie understand day and night of those things which are done or happen by day and night , that the sence may be , that every day and every night some new thing is discovered by which to right observers , the glory of God may be illustrated ) ver . 3. There is no speech nor language where their voice is not heard , that is , there are no people , though of different languages , whom that speech of the Heavens , and their real publication of praise may not instruct in the glory and power of God. See Rom. 1.19.20 . Because that which may be known of God , is manifest in them ( or to them ) for the invisible things of him from the Creation of the World are clearly seen , being understood by the things that are made even his eternal power and Godhead , so that they are without excuse ) ver . 4. Their line is gone out through all the Earth , and their words to the end of the World , that is , in the extreamest parts of the Earth , that stately fabrick of celestial bodies is seen , as if it were exactly done by line and square , which seems instead of words , &c. Rom. 10.18 . For their line - we read their sound , because what is said in the Psalm of the motion of the celestial bodies , the Apostle elegantly accommodates to the course of Evangelical Preaching . Genebrard says , that the Hebrew word signifies indeed alive , but the Septuagint respect the sence , whom the Apostle followed , [ that being the most used and received Version ] ) ver . 5. The going forth of a Bridegroom out of his Chamber , and his rejoycing , is by the same metaphor ascribed to the rising Sun , to his never ceasing and most swift course . Psal. 65.12 . The little Hills are * girded with Joy on every side , ver . 13. The Pastures are clothed with Flocks , the Vallies are also covered over with Corn , they shout for Joy , they also sing . The Ornaments of the Earth , which by the blessing of God it every where enjoys , are expressed by this Metaphor . Mathesius says , that the Metaphor of girding , ver . 12. is to be expounded of the various and winding veins of Mettals in the Bosom of the Earth . Psal. 77.16 . The waters saw thee O God , the waters saw thee , they were afraid ; the Depths also were troubled — he speaks of the Red Seas being divided , and the people of Israels marching through the middle of it , which is described , Exod. 14. But the sence of seeing and the passion of fear is attributed to the waters by a Prosopopeia , for to see here signifies to experience — as if he had said , they have experienced thee , and felt thy power , when by a strong Wind they were cut , and the bottom of the Sea became naked , to make a way , or passage for thy people — They are said to fear , when at the beck of God , like trembling persons , they fled from their place , against their nature , and by the tremendous omnipotency of God stood as a Wall on either side , as it is said of the same Miracle , Psal. 114.3 . The Sea saw it and fled , &c. ver . 5. What ailed thee , O thou Sea , that thou fleddest ? &c , Psal. 98.8 . Let the Flouds clap their Hands , let the Hills sing , ( so the Hebrew ) These things are ascribed to inanimate Creatures , to stir up men to a desire after the coming of the Lord. So Psal. 96.11 , 12. &c. More examples you may see , Psal. 103.16 . with Job 7.10 . and 8.18 . Psal. 104.19 . Cant. 1.6 . Esa. 3.26 . with Job 1.20 . and 2.13 . Esa. 5.14 . Hell ( others translate it Sepulcher ) hath enlarged her Soul ( so the Hebrew ) and opened her mouth without measure — By a Prosopopeia he compares the insatiable condition of Hell ( or the Grave ) with the unsatisfied Gluttony , and Luxury of the Jews , and foretells the punishment that God in his Wrath will therefore inflict upon them . Jerome in his Commentary upon this place says — Hell is said to have a soul , not that it is a Living Creature , as some erroneously conceit , but because by words of humane custom we may express the affections of things insensible : It is insatiable because it can never be filled with the multitude of the Dead . See more examples , Esa. 24.4 . and 33.9 . Jer. 4.28 . and 12.4 . Lam. 2.8 . Hosea 4.3 . Joel 1.10 . Amos 1.2 . &c. Esa. 24.23 . Then shall the Moon blush ( so the Hebrew ) and the Sun shall be ashamed , when the Lord of Hosts shall Reign in Mount Sion , &c. This Prosopopeia intimates the light of Divine Grace in the Church , as if he had said , the glory of the Sun or Moon will be nothing , if compared with the Glory of him that rules in the Church of God , Esa. 55.12 . The Mountains and the Hills shall break forth before you into singing , and all the Trees of the Field shall clap their hands . By this most elegant Prosopopeia likewise spiritual Joy in the Kingdom of Christ is figured , as chap. 49.13 . where the Heavens and Mountains are excited to singing , by the same Prophetical voice . And Jer. 51.48 . Then the Heaven and the Earth , and all that 's therein , shall sing for Babylon , &c. By which Hyperbolical Prosopopeia , an immensity of Joy for the destruction of Babylon and the Deliverance of all true Israelites is set forth , Lam. 1.4 . The ways of Sion do Mourn , because none come to the solemn Feast — This intimates a forsaking of the solemn Worship of God. Hosea 1.21 , 22. And it shall come to pass in that day , I will hear saith the Lord , I will hear the Heavens , and they shall hear the Earth . — And the Earth shall hear the Corn , and the Wine and the Oyl , and they shall hear Jezreel . Besides the gracious blessing of God , the connexion of first and second causes is fairly intimated by this speech . Jezreel , that is , the Congregation of the faithful ( which according to this Name , is the seed of God ) does as it were cry , that is , expects Corn and Wine and Oyl ; and these ( as it were ) cry to the Earth , that they may receive juice and nourishment from it , for their nourishment and increase — And the Earth ( as it were ) invokes Heaven for Heat , Rain , Showers , Dew , Snow , Winds and celestial influences : And the heavens ( as it were ) invokes God the chief cause of all things , without whom no second causes can effect or produce any thing , and who when he hath a mind to punish can make the Heavens as Brass , and the Earth as Iron , Deut. 28 . 2●● . and detain the fructifying Rain , Jer. 14.22 . But here being gracious and propitious to men he is pleased to hear , giving power to Heaven , that by Clouds made of collected vapours , and by various fructifying ways it should influence the Earth ; and the Heaven shall hear the Earth , by giving Rain and other things needful to make it fruitful — And the Earth shall hear the Corn , and the Wine , and the Oyl , and other things growing upon the Earth , whilst moistned from Heaven it gives them juice and vigor : And these shall hear Jezreel , that is , they shall answer the prayers or desires of the Godly , and so shall Divine blessing be conveyed to them , &c. Jonah . 1.4 . But the Lord cast forth a great Wind into the Sea and there was a mighty tempest in the Sea , so that the Ship thought to be broken , so the Hebrew , that is , it was like to be broken , as if the Ship had a mind — Some explain this by a metonymie of the thing containing ; that is , they that were in the Ship thought that they must speedily suffer shipwrack . John 3.8 . The Wind bloweth where it listeth , and thou hearest the sound thereof , but canst not tell whence it cometh , nor whither it goeth , &c. A Will and Walking is attributed to the Wind and Ayr , to signifie its various , wonderful vicissitudes unknown to man ; upon which Erasmus in his paraphrase excellently says — This Ayr by which we are vegetated , and whose power , and utility we only feel , is very subtile , and is called a spirit ( or Wind ; ) and this spirit is not restrained at the pleasure of men , but is carryed by its own force , by which it is known to diffuse it self through all things , having a wonderful power over all corporeal things : Sometimes giving Life , sometimes Death . Now calm and silent , then more violent , sometimes blowing from the East , sometimes from the West , and sometimes from other different quarters of the World. And discovers it self by the effect : You hear its voice , when you see no Body , neither can it be graspt by the hands ; you feel it present , but you see it not coming , neither can you tell whither it goes at its departure — The New-birth is like it — The minds of men by the Spirit of God are carried away and transformed by secret breathings . The ineffable power and effect of it is felt , but what is done is not discern'd by the Eyes . And so they that are born again , are not now acted by a humane and carnal Spirit , but by the Spirit of God who quickens , and moderates all things . See Rom. 8.22 . To this Classe belong some Nouns , and some Verbs . 1. NOVNS , as when Arrows are called the Sons of the quiver , Lam. 3.13 . because they lye hid there , as a Child in the Womb , Psal. 127.3 , 4. So Sparkles are called sons of burning Coals , Job 5.7 . ( for in both places the Hebrew is so . ) A Tongue is ascribed to Fire ( Esa. 5.24 . and Flame , because of some similitude betwixt a Tongue and the tapering Flame . See Act. 2.3 . A Tongue is also attributed to the Sea , Josh. 15.2 , 5. which is to be understood of a Bay in form like a Tongue . So the Tongue of the Egyptian Sea , Esa. 11.15 . is a certain Bay or River , &c. The ( oblong ) wedge which Achan took , is called , in the Hebrew , a Tongue of Gold , Josh. 7.21 . A Hand is attributed to a Sword , Job 5.20 . To a Flame of Fire , Esa. 47.14 . To Hell , Hos. 13.14 . By which ( as in our Translation ) their power is understood . The beginning of a parting way is called the Mother , and Head of the Way , Ezek. 21.21 . 2. VERBS , Bread is said to be gone away , when it is spent , 1 Sam. 9.7 . See Rev. 18.14 . A City is said to Cry , Esa. 14.31 . So is a Stone , Habak 2.11 . The Hire of Laboarers defrauded , Jam. 5.4 . which denotes the grievousness of the sin or punishment . See Luke 19.40 . To Eat , is ascribed to consuming Fire , Levit . 10.2 . Job 1.16 . Nah. 3.15 . To the destroying Sword , 2 Sam. 2.26 . Esa. 1.20 . Jer. 2.30 . And to a Land or Region , Numb . 13.33 . Either because being hard it wasted mens strength in tilling , or because of the unwholesomeness of the Air. To Heal , Cure , or Revive is put for repairing decay'd buildings , 1 Chron. 11.8 . 2 Chron. 24.13 . Neh. 4.2 . 1 King. 18.30 Healing is put for blessing the Land , 2 Chron. 7.14 . Psal. 60.3 , 4. For making the Waters wholsome 2 Kings 2.21 , 22. Ezek. 47.8 . See more examples , Gen. 18.10 , 14. Gen. 23.16 . Cant. 5.5 . Jer. 23.9 . Jer. 5.28 . &c. 5. Sometimes Kingdoms , Provinces and Cities ( which are , as it were , incorporate bodies ) are spoken of , as if they were a single person , as ( 1. The People in general , as Esa. 1.5 , 6. expounded ver . 7 , 8 , 9. Deut. 33.12 . Esa. 7.20 . and 8.8 . and 30.28 . Hab. 3.13 . ( 2. ) Of the whole People more specially , but less frequently , Lam. 3.1 . Esa. 7.20 . ( 3. ) Of a whole City the Scripture speaks as of a Woman , Esa. 32.9 . An evident example of this Prosopopeia you will find , Esa. 1. and Lam. 2. See also Esa. 32.11 . with ver . 9. Hence the people of the Jews are proposed as a faithless and Adulterous Woman , Jer. 3.1 , 3 , 4. and 4.30 . Ezek. chap. 1●● . and 23. By which the conjunction of the Church with God is compared to humane Wedlock . God himself is proposed in this Allegory as the Husband , the Commonwealth of Israel as the Mother , out of which sprung the two Kingdoms of Israel and Juda , which are compared with Daughters , ( Ezek. 23.2 . There were two women the Daughters of one Mother , ver . 3. and they committed Whoredoms in Egypt ) And when they were espoused in a Covenant way to God , they most wickedly forsook him , and committed frequent Adulteries , &c. For they are spiritual Adulteries and Whoredoms which Jehovah so often reprehends and detests by his Prophets , when joyned with impenitence , Exod. 34.15 , 16. Deut. 31.16 . Judg. 2.17 . Esa. 1.21 . and 57.3 . Nah. 3.4 . &c. Esa. 23.15 , 16 , 17. ( 4. ) The Name of Mother is attributed to a City , 2 Sam. 20.19 . By which the Chief or Metropolitan City is understood , from whence the rest derive their original , and owe subjection to , Josh. 17.16 . Numb . 21.25 . Judg. 11.26 . 2 Sam. 8.1 . The whole people of God are called Mother , Esa. 50.1 . Hos. 2.2 . Because it begets or ought to beget spiritual Sons to God. Hence 't is translated to the heavenly Jerusalem , the New Testament Church , Gal. 4.26 . ( 5. ) The Name of Daughter and Virgin , is often attributed to a People or City , either distinctly or conjunctly , Psal. 45.12 . and 137.8 . Daughter of Babylon , is put for the Kingdom of Babylon , so Lam. 1.6 . and 2.1 . &c. Daughter of Sion , for the people of the Jews , and hence Lam. 2.2 . She is called the Daughter of Juda. So Zach. 9.9 . Esa. 1.8 . — 10.32 . — 16.1 . — 37.22 . Jer. 4.31 . — 6.2 . Micah 4.10.13 . Zeph. 3.10 , 14. &c. So the Virgin of Israel , Jer. 31.4 , 21. Amos 5.2 . Sometimes Virgin and Daughter are joyned , as Esa. 23.12 . — 37.22 . — 47. 1. Jer. 46.11 . 1. When the Name of Virgin is attributed to the People of God , some say , it is with respect to the true Worship of God , observed by them without corruption , because such as depart from its purity , are called whorish and adulterous , upon which Jerome says , Sion and Jerusalem is therefore called a Virgin and Daughter , because when all other Nations adored Images or Idols , this alone preserved the chastity of Religion , and the adoration of one Divinity , But Drusius denies this ( lib. 16. obser . cap. 5. ) from two reasons , First , because with respect to Israel she is rather called the Wife of God , and when she Worships other Gods , a whore . Secondly , because the Scripture calls Israel a Virgin even when she adores false Gods , Amos 5.2 . and Jer. 18.13 . The Virgin of Israel hath done a very horrible thing , others add a third reason , because Babylon and Egypt , are also called Virgins as before , which yet were full of Idolatry and impiety . But Drusius thinks she was called a Virgin before the Captivity ; and was so no more when she was subjected to a strange yoke . Brentius says , That Jerusalem was called a Virgin , either because its Kingdom was a free Monarchy , and did not serve any forreign King , but had a King of its own Nation , as a Virgin is not subject to the yoke of any strange man : Or because , as a Virgin yet untouched or uncorrupted by man , the City Jerusalem was not yet spoiled by any Enemy , nor her Citizens translated elsewhere . But Drusius objects that place , Jer. 18.13 . To himself , for Jeremy Prophesied after the ten Tribes were carryed away , and yet he calls Israel a Virgin , which doubt ( says he ) may be resolved by understanding by Virgin the People of the Jews , so called in specie , as not yet exhausted by a total carrying away , as ver . 11. But although this may satisfie that doubt , yet Lam. 2.13 . strongly confutes this interpretation of Drusius , where Jerusalem is called the Virgin , and Daughter of Sion after its total devastation by the Babylonians . So that Virgin is put for the Congregation of the people , under what circumstance soever they were by a Prosopopeia — And hence the Chald. translates it a Congregation , People or Kingdom . 2. By Israel we are to understand the Land , and by Virgin or Daughter the Inhabitants , for the Ancients were wont to call their Countrey , their Mother . 6. The Scripture speaks of certain [ Accidents ] as if they were men , and had a Body , which kind they call Somatopeia , as Gen. 4.7 . And if thou dost not well , sin lyeth at the door — Sin is here proposed as lying at the door like a Night watchman ; whereby is noted that a sure punishment will follow ill doing , as a Watchman sleeps not , but observes all things and discovers what is evil or hurtful , in order to punishment There are other places where a body ( as it were a person ) and his actions are attributed to Sin , as Esa. 59.12 . Jer. 14.7 . Acts 7.60 . Rom. 6.6 . It is Emphatically called the body of sin , because it struggles with so great force , soliciting us strongly to do evil , as if it were a living body , or something existing by it self . Rom. 7. Sin revived and I died — By the knowledge of the Law , sin is known , then Conscience makes a man tremble , and a fearful consternation follows , by which man sees nothing before his Eyes , but eternal Death as the reward of his sin , for the consideration of the Commandment broken by it , makes it exceeding sinful , ver . 13. And in the following verses it is brought in as a cruel Tyrant detaining the miserable sinner Captive , dwelling in him , and warring against the spirit ( not that it will be a perpetual Conqueror in the regenerate , for that will not be , Rom. 6.6 , 12 , 14. &c. but for that unavoidable repugnancy which naturally remains in the flesh against the Spirit , whilst the regenerate man lives in this life , ver . 24. See Col. 2.11 . and 3.5 . Where the members of this body of sin , are recited as Fornication , Vncleanness , Inordinate affections , Evil Concupiscence , Covetousness , &c. By which the Will and Reason are depraved , as the body by its members . Compare the following texts together , James 1.14 , 15.18 . 1 Pet. 2.11 . Jam. 4.1 . Rev. 18.5 . To this Classe also belong , Gen. 30.33 . So shall my Righteousness answer ( or witness ) for me when it shall come for my hire before thy face , that is , the future event shall declare that God has an account of my Righteousness , which you shall then evidently see , &c. here witnessing which is the proper action of a Person is attributed to Righteousness . Punishments are called Witnesses , Job . 10.17 . with 16.8 . Psal. 85.10 . Mercy and Truth will meet together , Righteousness and Peace shall kiss each other ; the affinity and conjunction of those vertues or graces is set before our eyes by the similitude of persons , who after the manner of their Countrey , do at meeting embrace and kiss each other , in Testimony of Friendship . He speaks of the Kingdom of Christ , expressing its blessings and manner of Administration by this Prosopopeia , ver . 12. It is said that Righteousness shall look down from Heaven , that is the Righteousness of Christ , through whose merits we become justified before God , Rom. 1.17 . — 3.22 . It is said ver . 13. That Righteousness shall walk before him , that is , to testifie his gracious coming and presence , Esa. 59.14 . Judgment is turned away backward , and justice standeth afar off : For Truth is fallen in the street , and Equity cannot enter . Here is an elegant Prosopopeia of vertue and piety , intimating how scarce they are and how rarely found amongst men . CHAP. X. Of Metaphors taken from God , Angels , Heaven , and the Elements . IT was said Chap. VI. That there should be a general division of this Trope into the distinct Fountains and Classes of Metaphors , which with Divine help shall be essayed in the following Chapters . The chief Division of universal beings is into the Creator , and the Creatures — From the Creator we shall produce some — But from the Creatures there are abundance of Metaphors taken in Scripture , which we shall endeavour to make plain . Metaphors taken from God. AS sometimes from his Name , sometimes from his Actions . His Hebrew Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim , when taken properly , belongs to none but the only true and Eternal God , and because it is of the plural number it intimates the Mystery of a plurality of persons in one most simple Deity . See Gram. Sacr : p. 87 , 376. But metaphorically this Name is attributed to Creatures also , As , 1. To [ Angels ] who are endued with more eminent power , and more abundant happiness , then any other Creatures , as Psal. 8.5 . Thou hast made him a little lower then ( * Elohim ) the Angels , as the Chald. the 70. Interpreters , Pagninus , and our Translation render it ; But we have a most certain interpreter , Heb. 2.7 . viz. the Apostle who expressely quoting this text says , but thou hast made him * a little lower , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( ti par Angelous ) than the Angels , see ver . 9. Where the same is repeated — In both places it is spoke of Christ , with respect to his state of humiliation , an evident specimen is the Angels comforting him in his Agony in the Garden , Luke 22.43 . So Psal. 86.8 . and 97.7 , 9. where the word , Elohim , is put for Angels , as it expresly appears , Heb. 1.6 . The meaning is , that there is no power so sublime but must be subject to the soveraignty of Christs Kingdom . 2. To Men of eminent dignity , and his substitutes on Earth by whom God Governs , Judges , Informs , and Helps men , as if he had metaphorically call'd them Divine men . Gen. 6.2 . The Sons of God saw the Daughters of men , &c. The Chald. renders it , Sons of great men , or grandees ; Pagninus , the Sons of Princes — Brentius in his Comment . upon the place thus expounds it . * The Sons of God , are the principal Sons and Heroes of the Patriarchs , in whose hands because of the right of primogeniture and other gifts of God , the chief authority was lodged and who in Doctrine and example , ought to go before others , as the Princes and heads of the People , as Judges and Princes are in other places of Scripture called Gods. But the Daughters of Men were either women of the Families of the Canaanites , or without difference any Maids or Women of the common and vulgar sort , that you may understand that the Princes , who ought to be an honest example for others , look to themselves at their pleasure , any that they met and liked what ever they were , whether Kinswomen , or such as were of Affinity to them , whether Honest or Dishonest . These things were wickedly done , for here was a neglect of Consanguinity , which the Law of Nature commands , contempt of Parents and Superiors , and an indulgence of Polygamy , ( or having many wives ) and rash and causeless Divorces , &c. Exod. 4 , 16. He shall be to thee a Mouth , and thou shalt be to him a God ( we translate instead of a Mouth , and instead of a God ) the Chald. renders it for a Prince or Captain , that is , thou shalt be his chief Magistrate , telling him what he shall say to the People . So God speaks to Moses , Exod. 7.1 . See I have made thee a God unto Pharaoh , the explication follows , ver . 2. Thou shalt speak all that I command thee , and Aaron thy Brother shall speak unto Pharaoh . Moses is called a God because of the Commission or Embassy he had , to perform in those wonderful works before Pharaoh — So Judges are ( in the Hebrew ) called Gods , Exod. 21.6 . and 22.8 , 9 , 28. So 1 Sam. 28.13 . That spectrum or apparition in the likeness of Samuel , is so called , Psal 82.1 . He judgeth among the Gods , that is , among the Judges . See ver . 6. I have said ye are Gods , from which Christ argues , John 10.34 , 35 , 36. that he was much more the Son of God. See Psal. 138.1 , 4. Psal. 119.46 . I will speak of thy Testimony before Kings and be not ashamed : which Kings are elsewhere called Gods , &c. It is also attributed to [ Idols ] Exod. 23.24 . Esa. 36.18 . But 't is by a Metonymie of the Adjunct , by which the opinion of men is put for the thing it self , as chap. 4. before-going . For Idols are really things of no value , as Lev. 19.4 . Psal. 97.7 . Esa. 10.10 . and 19.3 . Yea , no Gods , 2 Chron. 13.9 . ( 1 Cor. 8.4 . an Idol is nothing in the World ) but they are Worshipped by Idolaters as Gods , or at best by them they pretend to Worship God. Hence they are called Gods with the addition of another word , as Exod. 20.3 . Strange Gods , Deut. 5.7 . Josh. 23.16 . Gods besides the Lord , Exod. 22.20 . Molten Gods , Lev. 19.14 . New Gods , Judg. 5.8 . The Greek name of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( Theos ) which is metaphorically ascribed to the Devil , 2 Cor. 4.4 . The God of this World hath blinded the minds of them which beleive not , &c. For as the the true God administers the Kingdom of Grace to such as believe in him , and is by them religiously Worshipped : So Satan infuses his malignity into unbelievers , Eph. 2.2 , 3. ) who obey his Will , Command , and Seduction . Upon which Erasmus in his Annotations says thus — The Devil is not really a God , but he is so to them , who prefer him before Christ , just as to covetous men their Money or Mammon is a God , and to their Heirs their Luxury is a God , and ( homo homini Deus ) a man is a God to a man , as the proverb runs . And in his paraphrase — Whatsoever any person hearkens to , ( obeys or prefers ) before or more then God , makes that his God. This name is also attributed to the Belly , Phil. 3.19 . Whose God is their Belly , that is , such as account their cheif good and felicity to consist in the satisfaction of the desires of the Flesh , and prosperity in this World , without suffering any persecution for the sake of Christ. Whatsoever any person puts the chiefest value upon , is to him a God , if he slights the true God. — In the New Testament also the Name of God is attributed to [ Idols , ] Act. 7.43 . — 14.11 . by a metonymie , as was said of the Name Elohim , by the opinion of men . as Gal. 4.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( me phusei ontes theoi ) qui natura non sunt Dii , who by nature are not Gods , ( but by the depraved imagination of Idolaters ) 1 Cor. 8.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( legomenoi Theoi ) who are called Gods ( by Idolatrous men ) but are not really so — And to these that one and true God is opposed , ver . 6. So much for the Name of God. To which metaphor some refer when the Names of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Elohim ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Jehovah ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( El ) are added in the room of an Epithet for Divine , Chief , or most Excellent — vid. Gram. Sacr. p. 58. seqq . As to the [ Actions ] of God , the word [ Creation ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Bara ) properly signifies to make any thing of nothing , which God alone can do — But metaphorically it is Translated to the other great works of God , as Exod. 34.10 . I will do marvels , which were not created in the whole Earth , &c. That is such wonders , and so many , as never yet were done in the World , Numb . 16.30 . If the Lord will create a Creation ( so the Hebrew ) that is , if he will afford a New , and Unheard of miracle , such as was the swallowing up of the Earth , which then happened to the seditions . See Esa. 45.8 . More especially it is taken for the Restauration and Renovation of men , whether in this Life by the Word and Faith ; or in the future , by a clear and beatifical vision of God , Psal. 51.10 . Create in me a clean Heart , the explication , and renew a right spirit within me — 'T is as well the work of God to create a pure heart , that is , to convert and regenerate a man , cleanse him from sin , justifie , and save him , as 't is to create him . The impurity , therefore , of our hearts can with no humane strength or art be purged away , but we have need of the Creators work , and the Redeemers vertue , and power to make us New Creatures , John 1.12 . But to as many as received him , to them gave he power to become the Sons of God , even to them that believe on his Name . Psal. 102.18 . And the People that shall be created , shall praise the Lord , that is , the Church that shall be restored and gathered by Christ. For this Psalm treats of that and his Kingdom , of grace , as is alleaged , Heb. 1.10 , 11 , 12. — Esa. 65.18 . Be you glad and rejoyce for ever in that which I create : For behold , I create Jerusalem a rejoyceing and her people a joy . That he speaks of the Glory of Christs Kingdom and Church here , is evident by the following verses ; for its restitution and the whole celestial Administration is expressed by the Word Creation , to indicate the Omnipotency and most powerful operation of Christ — ver . 17. There is mention of the Creation of a New Heaven , and a New Earth , in the same sence , which promise shall be most perfectly fulfilled in Eternal Life , as Esa. 66.22 . and 2 Pet. 3.13 . — Eph. 2.10 . For we are his Workmanship , Created in Christ Jesus unto Good works , &c. that is , regenerated and renewed in the Image of God. See Psal. 100.3 . Esa. 29.23 . &c. This is that New Creature of whom it is said , 2 Cor. 5.17 . If any man be in Christ he is a New Creature , that is , he is renewed by the Holy Spirit , to lead a new and Holy Life in the Faith of Christ ▪ What is corrupt in man by sin , is restor'd and reform'd by Regeneration and Renovation — and so the Image in which man was at first created , but lost it because of his sin , begins to be restored — very fitly therefore is the Regeneration and Renovation of a man expressed by the term Creation , for God alone is the Author and Cause of both . Of Metaphors taken from Angels . THE Creatures of God are divided into invisible , and visible — The invisible are Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( asomatoi ) without bodies , and by them we understand Angels , because being in their own nature incorporeal , they cannot be seen by humane Eyes — The visible are whatsoever things have an existence in this whole universe , whether they be simple or mixt bodies . There are Good , and Bad Angels , and from both ; some , though not many metaphors are taken . 1. From the good Angels , some think that the Ministers of the Gospel are by a metaphor called Angels , Judg. 2.1 . Hag. 1.13 . Mal. 2.7 . — 3.1 . Matth. 11.10 . Mark. 1.2 . Luk. 7.27 . 1 Cor. 11.10 . Rev. 1.20 . and 2.1 , 8 , 12 , 18. and 3.1 , 7 , 14. and hence not improperly imply an analogy , from the Holy Angels of God to the Prophets , and other Preachers of the Word . But the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Maleac ) and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( Angelos ) being an indifferent and common noun , denoting any Messenger or Legate , it is better to understand that term properly , because Ministers of the Gospel are really , and not metaphorically Gods Ministers . Exod. 28.14 . The King of Tyrus , is called by a metaphor , the annointed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( cherub ) by which term Angels are called Gen. 3.24 . and Ezek. 28.14 . The covering cherub . As if God had said , as Angels amongst created things are by Nature and Ministry Commissioned by me for the protection of men , so thou ( King of Tyrus ) didst in thine own conceit and fancy Judge thy self . This metaphor alludes to Gen. 3.24 . As Junius and Tremellius in their notes say — This is a most elegant description of that Royal Majesty , by comparing it to that Cherub , which was placed by God in the Garden of Eden , Gen. 3.24 . For as an Angel was appointed to keep that Garden , and arm'd with that flaming Sword which turned every way , it was a terror to all , so thou King of Tyrus , since the Kingdom became thine , didst fancy thy self to equal the Angels of God in Glory . Some think it has respect to those Angelical figures placed in the Sanctuary , Exod. 25.20 . covering the Mercy Seat. Riding upon a cherub is attributed to God , Psal. 18.10 . 2 Sam. 22.11 . When the speech is of Winds , Storms , Clouds and Tempests , to which this name is ascribed by reason of their vehement swiftness , and dreadful effects . The Chald. renders it — And he is revealed in his Magnificence upon most swift Cherubs , and he is led in strength upon the Wings of the Wind. 2. As to what respects evil Angels or Devils , Christ calls Peter Satan , when he would disswade him from suffering , Matth. 16.23 . Mark 8.33 . Get thee behind me Satan . Some take this as a Noun appellative , and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Satan ) signifies any adversary , as if Christ had said — Give over to contradict the Will of my Father : 't is thy part to follow , not to go before . Now thou gainsayest , studying to hinder what will save mankind , what the Father will have done , and what becomes me to do . Thou desirest to be a partaker of the Kingdom , and yet thou hinderest me , that am hastning willingly to the Cross whereby it is to be purchased ; where you see me go ( viz. the Kingdom of Heaven ) there you ought also to bend your course . Thou dost not yet savour of God , but led by humane affections , resist the Divine Will. Hinder me not therefore , thou unprofitable monitor , but follow behind me , and rather act the part of a Disciple then a Master . But because our Saviour uses not the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( antikeimenos ) or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( antidikos ) which signifies an adversary or opposer , but the Hebrew or Syriack , Satan , by which always the Devil is understood in the New Testament , and Christ uses the same phrase to the Devil , Luke 4.8 . it is more rightly said that Christ calls Peter , Satan by a metaphor , because in his opposition he acted the Devils part , in giving Satanical Counsel directly contrary to the Will of God — From whence Luther fairly infers this maxime , that whatsoever Peter , with the universal Colledge of Apostles speaks from his own sence ( in Divine matters ) and not by Divine Authority and Revelation ( as ver . 16.17 , 18. ) is to be accounted Diabolical and Opposite to Christ — See 1 Cor. 3.11 . — 16.22 . Gal. 1.8 , 9. 2 Pet. 1.19 , 20. &c. And then he adds — That Christ in this passage with Peter and his Apostles , prefigured the future History of his whole Church , to wit , that there should be some true confessors of Christ , viz. Good Bishops and Martyrs , who should confess and Preach Christ the Son of the Living God purely , by the example of Peter speaking from the Revelation of the Father — But because the same Peter and the Apostles a little after savour of the Flesh , yea , and ( as Christ says ) become Satans , it signifies that after the Successors of the Apostles and good Bishops , there would come Devilish Bishops : And that at length he that would usurp the title of Peters sole and only Successor , should follow Satan as his Father for Revelation , and would seek not the Kingdom of God , but of the World. Which Prophesie we see most palpably and horribly fulfilled , so far Luther . John 6.70 . Christ calls Judas Iscariot a Devil ; because he was like him in Lies and Treachery , and so signally malicious that the Scripture says , he was of the Devil , John 8.44 . 1 John 3.8 . And the Son of the Devil , Act. 13.10 . Metaphors taken from Heaven . COrporeal or Bodily Creatures , according to their Physical distinction are either simple , or mixt , and compounded . The simple are Heaven and the Elements , or the Ethereal and Elementary Region of the World. Heaven properly signifies that outermost celestial body that incloses or compasses the Elements , and is the receptacle of the Stars and Constellations , Gen. 1.8 , 14 ▪ &c. Gen. 15.5 . Psal. 8.3 . and 19.1.5 . Esa. 14.13 . Also the Airy Region which is above us , and this either in conjunction with the Ethereal or Starry Heaven , Gen. 1.6 , 7 , 8 , 9. ( where by the mention of the waters being gathered together in one place under the Heavens , is intimated , that also , to be a Heaven , which is next and immediately above them , which is the lower Region of the Air ) or separately from it , and so only the Air , Lev. 26.19 . Deut. 28.23 . 1 King. 8.35 . 2 Chron. 7.13 . Job 1.16 . — 2.12 . Psal. 8 ▪ 8. Matth. 6.26 . Luke 9.54 . — 12.56 . But metaphorically Heaven is taken . 1. For Divine Glory , and infinite Majesty , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( phos aprositon ) light inaccessible ( or which none can approach to , 1 Tim. 6.16 . By reason of similitude , from the greatness , splendor , beauty and elegancy of Heaven — to which we may refer the words of Bonaventure , Corpus quod est sursum , dicitur Caelum , &c. The Body which is above is called Heaven , because it is capacious , secret , and quiet ; and because this threefold propriety is found in the celsitude of the Divinity , it is therefore called Heaven ; it is capacious in the immensity of Power , secret in the depth of knowledge , and quiet in the tranquility of delight . This is superior to all Heavens , not by situation but dignity , and greater than every Heaven , not by extension , but from his own immensity , by which he is beyond all , but not excluded , &c. So it is taken when God is said to dwell in Heaven , Psal. 2.4 . 1 King. 8.39.43 . &c. So Deut. 26.15 . Look down from thy Holy Habitation from Heaven , and bless thy people , &c. So it is said of Christ that he came down from Heaven , John 3.13 . — 6.33 , 50 , 51. 1 Cor. 15.47 . That is , he went forth from that inaccessible Light of Divine Majesty , and manifested himself in the Flesh. And the same Throne of Majesty is in the Heavens , Heb. 8.1 . and 1.3 . to which Christ ( as God-man ) in his state of exaltation went. See John 17.5 . Heb. 7.26 . Made higher then the Heavens , Eph. 4.10 . Ascended up far above all Heavens , that he might fill all things . See Psal. 8.1 , 2. and 108.5 . &c. By which places , not so much the hight of the place , as the sublimity of the Divine Majesty is expressed . 2. Heaven is metaphorically taken for the spiritual Kingdom of God , and that state of happiness wherein he manifests and communicates himself to Angels and Men — And that is , ( 1. ) Of Grace , viz. The gathering and gracious Government of the Church Militant in this Life , to which belongs the appellation of the Kingdom of Heaven oftentimes attributed to the Church , Matth. 13.11 , 24 , 31 , 33. and 20.1 . and 22.1 . &c. So when it is said to plant a Heaven , Esa. 51.16 . and to create a New Heaven , Esa. 65.17 . By which phrases the Restauration of the Church by Christ is noted , which is begun in this Life , and compleated in Eternity , 2. Pet. 3.13 . The Reason of the Comparison is , because as the natural Heaven is very far distant from the Earth , so the ways of God in ruling his Church , and giving blessedness to believers do exceedingly surpass the manner of Earthly Administrations , Esa. 55.9 . And as in the natural Heaven all things are in the exactest order , full of Light and radiance : So God in his Church , is the God of order and peace , 1 Cor. 14.33 . Leading , Teaching , and saving his people by a most convenient order of mediums , and that by the Light of his saving Word . ( 2. ) Of Glory , viz. The Eternal and unspeakable felicity of Angels and Holy men , in the beholding and perfect fruition of the glorious God. To which belong those phrases , Matth. 18.10 . Their Angels in Heaven behold the face of my Father — the speech is of the Angels appointed as keepers of the little ones — By which it appears that the Angels though acting on Earth for the good of Christians are nevertheless really in Heaven , that is , in a celestial state of blessedness , Matth. 6.20 . Treasures are said to be laid up in Heaven , Luke 8.22 . To have treasures in Heaven , Phil. 3.20 . To have our Conversation in Heaven — By which phrases Faith and Christian Hope aspiring and tending to Eternal blessedness is to be understood . From this Heaven Satan is said to fall like Lightning , Luke 10.18 . Satan ( says ) Illyricus ) fell not from a place , but from his degrees of dignity — to wit from the favour of God and spiritual Blessedness , into the greatest wickedness , punishments and eternal and spiritual calamities . Of the scope of these words of Christ , Erasmus says thus — Jesus that he might fortifie their Mines , against that disease of vain glory , which even the Saints are sometimes tainted with , proposes the example of Lucifer to them , who for his pride was suddenly cast down from so great felicity — I saw ( says he ) Satan falling from Heaven like Lightning . His dignity in Heaven was very eminent , and yet for the swelling pride of his mind is flung from the highest ( glory ) to the lowest ( wretchedness ) how much more ought you to beware of pride who carry a mortal body about you , obnoxious to all perils . But others understand this of the power and efficacy of Christ , which by the Preaching of the Apostles he put forth , to which Satan against his Will was forced to give way , and was ( as it were ) cast down from the height of that power which he exercised over men . In [ Heaven , ] we are also to consider the Ornaments of it , as the luminaries as they are called , Gen. 1.14 . The Sun , Moon , and Stars which are the Organs of Light , — The Sun and Moon constantly shining do metaphorically denote eternal blessedness in Heaven . Thy Sun shall no more go down , neither shall thy Moon withdraw it self — Esa. 60.20 . the explication follows , For the Lord shall be thine Everlasting Lights , and the days of thy Mourning shall be ended . See Rev. 22.5 . Such things as concern the state of the Church in this Life , and Heaven are mixt in this chapter of Esaiah , as an accurate inspection into it , will shew . The Chald. in Translating these words of the Sun and Moon , does ( not unelegantly ) expound them thy Kingdom shall no longer be abolished , nor thy Glory transferred . The Light of the Sun denotes prosperity , as shall be shewed hereafter ; therefore on the contrary the setting or darkness of the Sun metaphorically denotes calamity , sorrow and misery , Jer. 15.9 . Her Sun is gone down while it was yet day . Chald. their glory is translated in their Life time — that unexpected and most heavy calamities are treated of here , the foregoing and following verses shew . Amos 8.9 . I will cause the Sun to go down at Noon , and I will darken the Earth in a clear day , that is , I will suddenly overwhelm you with heavy strokes and calamities . So Micah 3.6 . Joel 2.10 . and 3.4 . Esa. 13.10 . On the other side an Increase of the Sun and Moons Light , metaphorically signifies great spiritual happiness , Esa. 30.26 . The light of the Moon shall be as the light of the Sun , and the light of the Sun shall be seven-fold , as the light of seven days , &c. As if he had said , the help which I will afford you shall be so great and illustrious , that in that time the two luminaries of the World the Sun and Moon ( as if they would congratulate the Deliverance of the People ) will be more chearful and more shining then they were wont to be . Some refer this to an Hyperbole . By the Name of [ Stars ] illustrious and principal men are understood , Dan. 8.10 . And it ( viz. that little horn by which Antiochus is understood ) waxed great even to the Host of Heaven , and it cast down some of the Host and of the Stars to the ground , and stamped upon them . By the Host of Heaven the People of God or the Church sometimes circumscribed in Judea is understood ; but by Stars , the Princes or chief men , who by their administration in the Church or Commonwealth were of more eminency then others , are noted , hence in ver . 24. it is so expounded , he shall destroy the mighty and the holy people — that is , he shall destroy the highest and the lowest . See 1 Macchab. 1.25 . 2. By the Name of [ Stars ] the Teachers of the Word of God , and Church Rulers are figured , Rev. 1.15 , 20. and 2.1 . Which consideration fairly leads us to know . ( 1. ) Their Lord and Master , whose Countenance is said to shine as the Sun in its strength , Rev. 1.16 . 1. As the Sun communicates his light to the Stars in Heaven : So Christ the Sun of Righteousness , Mal. 4.2 . imparts the light of saving knowledge to his faithful Servants , 2 Cor. 4.6 . 2. The Lord brings forth the Host of the Stars by number , and calleth them all by Names , Esa. 40.26 . So Christ leads forth his Ministers in his Church as a sacred Host , against Satan and the World , and calleth them also by Name , Ps. 68.11 . ( 2. ) Their Office : God placed the Stars in the Firmament , to enlighten the Earth , Gen. 1.17 . 3. The light of Doctrine which the Ministers bring to the Church is from heaven , and taken out of the heavenly and divine Word alone , 2 Pet. 1.16.19 . which is sweeter then honey to the souls of such as are taught of God , Psal. 19.10 . Psal. 119 ▪ 103. but to others as Wormwood , Rev. 8.11 . Because they tast nothing but bitterness and a denunciation of damnation in it . 4. A Star led the wise men to Christ , Matth. 2.9 . — Ministers propose only that end in Preaching , 1 Cor. 2.2 . 5. It is said that at the Commandment of the Holy One , they ( viz. the Stars ) will stand in their order , and never faint in their Watches — Of the Ministers of the Word it is said Heb. 13.17 . That they watch for the Souls of men — Nor ought they to be discouraged in their Watches , nor faint because of the Worlds ingratitude , but both by doctrine and good example to keep the same order constantly , and so , they shall be quite different from these wandring Stars , to whom is reserved the blackness of darkness for ever , Jude ver . 13. They are to take care that all things be done decently and in order in the Church , 1 Cor. 14.40 . 6. It is said of the Stars that they fought from Heaven , against the Enemies of the People of God. Judge 5.20 . So a most grievous fight against Devils is proposed to the Ministers of the word , Eph. 6.12 . Let them look to it therefore , that they manage their warfare rightly , 2 Cor. 10.3 , 4 , 5. That they may be able to Glory in the Lord , for the heavenly reward that will follow , 2 Tim. 4.7 , 8. 7. It is said of the Stars , that together with the Sun and Moon they divide between the day and between the night , and are for Signs , and for seasons , and for days and for years , Gen. 1.14 . — So it is the duty of Gospel Ministers to divide between the day and night , light and darkness , that is , to inculcate and diligently shew the difference between good and evil , piety , and wickedness , Esa. 5.20 . Jer. 15.19 . Rom. 13.12 , 13. 2 Cor. 6.14 , 15. &c. Also to give signs and seasons , that is , to provide so as that the publick worship of God be kept up timely and seasonably , and in their Ministerial function to impart their gifts suitable to the wants of the flock in the respective seasons , that so there may be no disorder or confusion — to shew also days and nights , that is , to proclaim the acceptable year of our Lord , Esa. 61.2 ▪ and earnestly to inculcate the appointed day in which the Lord will Judge the World in Righteousness , Acts 17.31 . 8. It is said of the Stars that they differ from one another in Glory — So there is a great diversity of the gifts of the spirit in the Ministers of the Word , 1 Cor. 12 : 4. &c. 9. All the Stars of light are commanded to praise God , Psal. 148.3 . with Job 38.7 . — So all the Ministers of the word , what measure of Grace soever they have received , or whatsoever gift they exercise in the Church , ought with ardency of spirit to praise the Lord , to serve him heartily , and without selfishness or envy to preserve mutual Peace and Concord among themselves , and their reward shall be certain if they behave themselves faithfully , and not only in this world , but also in Eternity . 10. Stars were seen by John worn in the Right hand of Christ , Rev. 1.20 . — So let the faithful Labourers in the Gospel be certain of a most gracious protection by the omnipotent hand of Christ , Esa. 51.16 . &c. and in the Life to come they that turn many unto Righteousness shall shine , as the Stars for ever and ever , Dan. 12.3 . So much for Ecclesiastical Stars ; — The Stars being obscured , sometimes denote Calamity , Esa. 13.10 . Ezek. 32.7 . Joel 2.10 . as was said before of the Sun and Moon . The brightest Star that shines in our view is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( phosporos ) in Latine Lucifer , both which words signifie a bringer of light , in Hebrew 'tis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( halal ) which signifies to shine ; and is metaphorically translated to describe the unexpected ruine and overthrow of the King of Babylon , Esa. 14.12 . How art thou fallen from Heaven O Lucifer Son of the morning That Star is called Son of the Morning , because while it accompanies the morning it seems , as it were , to be born of it . It s course is perpetual and constant , so that it was not feared that it should fall from Heaven — And therefore to appearance it seemed impossible and incredible that so great a King , illustrious and splendid in power and Majesty beyond other Kings ( as the Morning Star is before other Stars ) should fall from his lofty and magnificent grandeur . Pope Gregory upon Ezekiel , and other School Doctors expound this of the Devils fall , because the Prince of Devils is called Lucifer — But this Epithet does not belong to that malignant spirit in this place , for God himself confirms our explication , ver . 4. saying , thou shalt take up this Parable , ( Proverb , or Taunting speech for so the Hebrew is ) against the King of Babylon , not against the Devil , &c. Where Christ our Saviour is called Lucifer , is expounded before in the chapter that treats of an Anthropopathy Besides the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( after proinos ) stella matutina , the Morning Star is a symbol of the glorious light in Eternity , Rev. 2.28 . See also Dan. 12.3 . 1 Cor. 15.41 , 42. Metaphors taken from Light. THere are two principal effects of the Luminaries and ornaments of Heaven , viz. to give light to the World , and distinguish times . In Metaphors taken from light we will distinctly treat of Nouns and Verbs , which are sometimes joyned together . Generally light is taken , 1. For Life it self , Job 3.20 . Wherefore ( has God ) given light to the miserable , ( so the Hebrew ) the explication follows , and Life to the bitter in soul , ver . 21. Which long for Death , but it cometh not . Hence comes the phrase to see the Light , that is , to live , or be born alive , Job 3.16 . To walk in the light of the living , that is , to act amongst the living , or to live , either a corporal or spiritual Life in God , Ps. 56.13 . So David prays , Ps. 13.3 . Lighten mine Eyes , lest I sleep the sleep of Death . 2. For any prosperity and joy of mind arising from thence , Esth. 8.16 . The Jews had light and gladness , and Joy and Honour , where the synonymous terms make out that it signifies the eminency of the Jews prosperity , and joy for their Divine deliverance , Job 29.3 . By his light I walked through darkness , that is , being free from Calamities I led a happy Life , ver . 24. The light of my countenance they cast not down , that is , they grieved me not , but studied to please and gratifie me in all things , Psal. 97.11 . Light is sown for the Righteous , the explication follows , and gladness for the upright in heart . The word sowing is also emphatical , as if he had said , 't is reposited and hidden as seed is in the ground , but in its own time it will certainly come forth . See Esa. 61.11 . Col. 3.3 , 4. It is sow'n with the seed of the heavenly word , and a most full and bright harvest of this celestial seed will follow in the Resurrection to eternal Life . So light is also taken , Psal. 112.4 . Pro. 13.9 . Esa. 45.7 . and 58.8 . and 59.9 . The Reason of the comparison in this and the forgoing passage is to be fought in the profitableness , and pleasure of light , Eccl. 11.7 . &c. 3. For the open and manifest state of things , Matth. 10.27 . What I tell you in Darkness , that speak ye in the light , another Metaphor of this publication follows , and what ye hear in the ear , that Preach ye upon the house tops . The sence is , you are therefore called by me , that you may Preach publickly to the whole World , what you privately heard from me . So Zeph. 3.5 . John 3.21 . 1 Cor. 4.5 . 4. For Grace , Benevolence or Favour , Prov. 16.15 . In the Light of the Kings Countenance is Life , the exposition follows , and his favour is as a cloud of the latter Rain . So t is taken of God as was said in the chapter of an Anthropopathy . More especially the mystery of Regeneration , Renovation , and Salvation , is frequently expressed by the metaphor of light , and that respecting , 1. The Organical cause , which is the word of God , which is frequently called so , by a Reason deduced from the quality of light , which represents the difference and knowledge of things to the Eyes , Psal. 43.3 . Prov. 6.23 . Esa. 2.5 . — 5.20 . 2 Cor. 4.6 . 1 John 2.8 . Thus the Apostles because of their Preaching the word of God are called the light of the World , Matth. 5.14 . and their light is said to shine before men , ver . 16. that is , the light of Doctrine by diligent Preaching , as also the light of a good life and example . 2. The Formal Cause , which is the saving knowledge of Christ and true Faith manifested by love and good Works , Act , 26.18 . Eph. 5.8 . 1 Pet. 2.9 . 1 John 1.7 . Hence believers are called Sons of light , Luke 16.8 . Eph. 5.8 . 1 Thes. 5.5 . And good works the Armour of light , Rom. 13.12 . 3. The Final Cause , and the last scope and effect of Faith , which is life eternal often noted by the term of Light , Esa. 60.19 , 20 , John 8.12 . Act. 26.23 . 2 Tim. 1.10 . &c. From these there may be an easie Judgment made of certain Verbs belonging to light . Psal. 13.3 . Lighten mine Eyes , lest I sleep the sleep of Death . He prays for the light of heavenly wisdom from the Word of God , also the light of watchfulness and circumspection , whereby he may avoid the snares of the Adversary . He alludes to humane sleep which easily overcomes those that sit in darkness , or shut their Eyes — whereas if the light shines in our Eyes we can hardly sleep . Psal. 19.8 . The Commandement of the Lord is pure enlightning the Eyes , that is , the mind , by giving understanding and knowledge as well of the Divine Will , as of our own corruption , and prudence in the management of affairs , that a man may not belike a brute , which is void of rational intellectuals ; Psal. 34.6 . They looked on him and were enlightned , that is , believers were made glad by the Lord by his gracious and saving deliverance , lest they should be dejected and derided by the wicked . See Prov. 4.18 , 19. Eccl. 8.1 . with 2 Cor. 3.18 . Esa. 60.5 . John 7.37 , 38 , 39. John 1.9 . That ( viz. Christ ) was the true light , which lighteth every man that cometh ( or coming ) into the World — Upon these words Erasmus very fairly paraprases . In this darkness of the World , men eminent for holiness shined , as little Stars in the thick obscurity of night , and as it were through a Cloud shewed some light , but only to the Jews and the adjacent parts . But this true light imparted its splendor not to a single Nation only but to all men , that come into this dark World — He came , that by a Gospel Faith he should shine in and give light to the Hearts of all men in the World — No Scythian , no Jew , no Spaniard , no Goth , no Brittain , is excluded , neither King nor Servant . There is a sufficiency of light for all , and if they remain in darkness . it is not the lights fault but their own , who perversly love darkness and abhor the light — He shines to all ▪ lest any one should have a pretext of excuse ; for if they perish , they do it wilfully and knowingly , as if one would dispute against the Sun-shine at Noon , and will not lift up his Eyes to be confuted , &c. 2 Cor. 4.6 . There is an eminent description of spiritual illumination . See Eph. 3.8 , 9. To light by way of privation is opposed sometimes a [ Shadow , ] which is light hindered from a total shining , by the interposition of some body . This metaphorically signifies protection and defence against adversaries of any sort , as a shade defends from the Suns intemperate aed scorching heat , Esa. 16.3 . — 30.2 , 3. Lam. 4.20 . &c. For so 't is attributed to God as before chap. 8. towards the end . But where the Ceremonies and Types of the Old Testament are called Shadows with respect to Christ , Col. 2.17 . Heb. 10.1 . It is not to be understood that they are naturally so , but artificially and like a picture , for Painters first draw a shadow or or an umbratile kind of delineation , and afterwards perfect their picture with lively colours , the former vanishing out of sight . So it was with the sacrifices and Ceremonies of the Ancients , which figured Christ , and ceased when he came — which explication is evident by the opposition of Shadows , and the very Image of things , Heb. 10.1 . Sometimes , Mists , Fogs , and Darkness are opposed to light , which hide the splendor and beauty of things , and hinder men from making , a right distinction separation or definition of objects , begetting disturbance and confusion in the mind , and contain in themselves nothing pleasing or laudable and therefore signifie evil in Scripture . But because there is the same Reason of contraries , ( which mutually answer each other ) we shall be able by the consideration of light , to pass a judgment upon its opposite . 1. As light signifies Life , so darkness and a shadow metaphorically denote Death ; Job 10.21 . Before I go , whence I shall not return , to the land of darkness , and the shadow of Death : ver . 22. A Land of darkness , as the gloominess of the shadow of Death and without order and it shineth as darkness . This is a periphrasis of Death and the Grave . — Psal. 88.12 . Shall thy wonders be known in the dark ? See ver . 10.11 . and Job 28.3 . 2. As light signifies Prosperity and Joy ; so darkness denotes evils , unhappiness and calamity , and consequently that sorrow , mourning , and grief that follows . See Job 5.14 . — 15.22 . — 17.12 . — 18.5 , 6. Psal. 44.19 . and 88.18 . and 143.3 . Esa. 5.30 . — 47.5 . — 50.10 . — 59.9 . Jerem. 8.21 . — 13.16 . Lam. 3.2 , 6. Ezek. 32.8 . Joel 2.2 . — 3.4 . Amos 5.18 . Micah 7.8 . Nahum . 1.8 . Zeph. 1.15 . &c. 3. As light is put for that which is manifest and apparent , so darkness is put for that which is hidden , secret and unknown , Job 12.22 . Eccl. 6.4 . Esa. 45.19 . Matth. 10.27 . See John 3.20 , 21. Eph. 5.11 , 12.13 . So obscure , or the meanest sort of men , is put for such as are of no eminent note or fame , Prov. 22.29 . More especially as the mystery of Regeneration and the restoring of man to Eternal Salvation is expressed by light , so by opposition darkness denotes a state of corruption , sin , and damnation , and that also with respect to , ( 1. ) The Organical cause , which is the Truth revealed in the word of God , in which respect , darkness signifies errors , lies and perverse doctrines , Esa. 5.20 . and 9.2 . and 60. ( with 2 , 3. ) John 12.35 . Rom. 1.21 , 22. Although by way of consequence the things which follow are also noted in these places . ( 2. ) The Formal Cause , which is the knowledge of Christ , and Faith which works by piety . — in which respect darkness signifies infidelity and an indulgence in sin , Psal. 82.5 . Prov. 2.13 . John 1.5 . and 3.19 . Act. 26.18 . Rom. 13.12 . 2 Cor. 6.14 . Eph. 4.17 , 18 , 19. and 5.8 , 11. 1 John 1.6 . and 2.9 , 11. Although the antecedent member is also noted in these sayings , all infidelity , impiety , and sins arising from ignorance and errors in Doctrine . ( 3. The Final Cause and last effect ; in this respect darkness signifies eternal death and damnation , Matth. 8.12 . and 22.13 . 2 Pet. 2.4 . Jude ver . 6. And whereas the Devil is the Authour of all those evils , he with his whole infernal Society are called the power of Darkness , Luke 22.53 . Eph. 6.12 . Col. 1.13 . Metaphors taken from Time. THE other effect of the luminaries of Heaven , is the differencing of Time , from which differences some Metaphors are deduced . ( 1. ) A [ Day ] is taken for the profit and benefit of the time allotted or granted by God , 1 Sam. 25.8 . We come in a good Day , that is , seasonable and for our profit , your preparation and store being such as that you can relieve our want , John 9.4 . I must work the works of him that sent me , while it is day , that is , while the allotted season lasts , for that purpose given by Heaven . Upon which Erasmus paraphrases , I am therefore sent into the World , that I should by Deeds of this kind purchase Glory for God , by convincing unbelievers that I speak true , that they may believe , and be cured of their blindness . This Command I must diligently follow , while it is day ; for men that have any thing to do , work by day , the night being unseasonable for labour , in the mean while therefore , while the present day affords an opportunity of acting what is necessary for the obtaining of eternal Life I must not give over . For the Night is coming wherein men neither will nor can work . See Luke 13.31 , 33. John 11.9 , 10. and 12.35 . Rom. 13.11 , 12 , 13. 2 Cor. 6.2 . 2. For the knowledge of God and the season of grace , Rom. 13.12 . The night is far spent , the day is at hand — Here is an opposition between an unconverted state , which is compared to night , and a state of Conversion to the Kingdom of Christ , which he calls Day , for the reason before given , 1 Thess. 5.5 , 8. Ye are the Children of light , and children of the day : We are not of the Night , nor of darkness — But let us who are of the day be sober — In this text there is an elegant Antanaclasis — for the word Day , ver . 2.4 . is to be understood of the day of Judgment , and ver . 5. of the gift of Gospel restauration by Christ , to which ver . 7. the mention of the natural night opposite to the Day is subjoyned , 2 Pet. 1.19 . until the Day-dawn arise , &c. here life and eternal Glory seem to be noted , that in the words of the Apostle there may be an opposition between this Life , and that which is to come , this life being compared to an obscure place which needs a Candle to light it ( which Candle is the Prophetical Revelations ) but life to come is compared to a clear Day , in which Christ our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( phosporos or ) light-bringer shall illuminate the Eyes of believers with a most full and bright radiance . And thus the great perfection of the Prophetical Scriptures ( as also of the Apostolical , which are exactly conformable to them , and as it were an explanatory light to them ) is proved , because most sufficient ( with the help of Divine Grace , ) for the obtaining of Everlasting life , &c. The parts of the day are the Morning , Noon , and Evening , Psal. 55.17 . Evening and Morning and at Noon will I pray , &c. The morning season metaphorically denotes diligence , sedulity and care , because men rise early to go about such business as they are careful of , and are much upon their hearts , Job 8.5 . Psal. 5.3 . and 92.2 . and 101.8 . Prov. 8.17 . 2 Chron. 36.15 . Jer. 35.4 . Zeph. 3.5 , 7. The Watchman said the morning cometh , and also the Night , &c. Some understand that the morning is here put put for Prosperity , as if he had said to Dumah or the Idumeans , The yoke of the Israelites being shaken off of thy Neck ( as it is said , Gen. 27.42 . You shall enjoy liberty , prosperity , and plenty of good things : But another Calamity hangs over thee from the Assyrian by which , as with the darkness of night thou shalt be obscured . Others take the word morning properly , but not unlike the former sense ; the morning indeed comes , ( as ye ask ver . 11. Watchmen what of the night ? that is , when shall the day-dawn come ? And what will happen then ? ) But together with it , that night comes , which is more dark and terrible . For when the days are calamitous , there arises with the Sun , as it were , a new light , yet ending in a night more full of calamity then the former . Illyricus , says , Although the Morning properly taken will come , yet the metaphorical morning will not come , but it will be a metaphorical Night . The Chald. takes it metaphorically , but applies it more generally ; thus it paraphrases the whole verse — The Prophet said there is a reward provided ) for the just and vengeance for the wicked , if you will repent , do it , while you may . Esa. 47.11 . Therefore shall evil come upon thee , the morning thereof thou knowest not ( so the Hebrew ) that is , whose sudden coming or beginning thou that shalt not at first mind , as in the morning betimes , the Sun rises , and darts out its beams upon a sudden . Some think that the Prophet derides the vanity of the Chaldean Astrologers . Others thus , the morning or day break gives an indication of the Suns coming , so this evil that was to come upon Babylon was not without its marks and tokens that went before it , which were as illustrious as the dawn that ushers in or harbingers the day . But not known to Babilon because of its blindness and conceited security , Hos. 10.15 . In a morning shall the King of Babylon be utterly cut off , that is , swiftly and suddenly . He speaks of Hosea the Son of Elah , 2 Kings 17.1 , 5. &c. This term moreover denotes divine grace to believers , because of the beauty and sweetness of the springing and arriving light . For as the morning brings the beginning of day light after the tedious sadness of a dark night , and is no little comfort to them ( especially if sick ) that are weary of darkness , and earnestly long for day , so the grace of divine consolation does wonderfully recreate and refresh the hearts of such as are troubled and afflicted , &c. Of which take two examples , Psal. 110.3 . From the Womb of the morning , thou hast the Dew of — Of which place many have said many things . It is certainly to be expounded by a metaphor , denoting the Grace of God given in his Word , which is compared to the Morning , Esa. 58.8 . Hosea . 6.3 . A Womb is attributed to the morning , because of the mystery of God in his spiritual begetting of his Children — The unfolding of this Trope is thus , as the Dew by a wonderful and invisible way , as it were , born of the Womb of the morning , that is , it plentifully falls at that time , without any help or assistance of man , Job 38.28 . So by the grace and mercy of God , and by the power of his heavenly word , ( but in a far more abstruse and mystical manner ) the youth of the Messiah , that is , that willing people in the day of his power . and in the beauties of holiness , of which the Psalmist speaks in the same verse . See Psal , 22.30 , 31. Ps. 87.4 , 5. Esa. 53.10 . and 54.1 . Micah 5.7 . John 1.12 , 13. and 3.5 , 8. Jam. 1.18 . &c. The other place is Esa. 8.20 . where the morning is put for the grace of God , and that comfort and peace of spirit which flows from it , the words in Hebrew are , because there is no morning in him — But Interpreters do not agree whether this is to be understood of men , or the perverse Doctrines of such as consulted them that pretended to foretell things to come , by a devilish or familiar Spirit . If it be referred to men , it bears this sence — To the Law and to the Testimony : If they speak not according to this word , they shall have no morning that is true light . This is true in it self , but the letter of the text is not altogether conformable to it , for it is not in the plural to them , but in the singular to him ( or it . ) But others expound this text better thus — * [ To the Law and the Testimony ] that is , recourse must be had , thither for the Law and Testimony must be consulted according to the Will of God , [ otherwise ] ( that is , if they do not speak the truth of Divine Grace there ) [ let them speak , ] an Ironical concession joyned with indignation : let them speak , because they will not do otherwise , though seriously and frequently admonished , let them speak ( I say ) according to this word , ( viz. ) in which there is no morning ] that is , no light of Divine Grace or Comfort , ver . 21. And let him pass through it ( the Earth ) hardly bestead and hungry ( the singular for the plural ) and it shall come to pass , that when they shall be hungry , they shall fret themselves , and curse their King and their God , &c. Now whereas the Prophet calls this speech of that wicked People , ( viz. that they were to seek Councel of them that had familiar Spirits , &c. and not of the Law and Testimony ) a word without a morning , or void of the light of divine Grace and Consolation , it certainly follows according to the intention of the Prophet , that that morning of Grace and Comfort is to be found in that word of the Law and Testimony alone , with sure and safe counsel in Tribulations and Afflictions , which to distressed minds is like the morning sweetness , or the pleasure of a lovely day-spring . Such as neglect or reject this Word , walk in darkness , and are involved in errors , and perish everlastingly . The other Interpretation in substance agrees with this . [ Noon ] is taken for things most evident , Deut. 28.29 . The Latines have a Proverb , meridiana lux , Noon light , which is put for a most clear and evident thing . There is a comparison with the Noon time , when there is mention made of the light and splendor of felicity , Job 11.17 . And ( thy ) time shall arise above the Noon day , ( so the Hebrew ) that is , thy most illustrious Glory shall shine all round or about thee . See Psal. 37.6 . The [ Evening ] is elegantly opposed to the [ Morning , ] when the speech is of the vicissitude of Calamities and Comforts which God observes in Believers , Psal. 30 5. Weeping may endure for a night ( or as the Hebrew , may lodge for an Evening ) but joy ( cometh ) in the Morning : that is , the Godly are compelled to weep in the darkness of the Cross and Sufferings , but the most joyful morning and light of Divine help will come again . See John 16.20 , 22. Psal. 126.5 , 6. So the word Vesperascens drawing towards an Evening , is used for ceasing , Esa. 24.11 . The Sun-setting in the Evening leaves the darkness of night to succeed it , so when joy ceases it leaves Calamity and Mourning . To the day is opposed [ Night ] by the same Reason almost as darkness is , which in a Moonless Night and cloudy sky invade us , Job 17.12 . They change the Night into day : The light ( they said ) is near because of darkness ; he speaks of his thoughts , which ver . ●●1 . he called the possessions of his heart , because of his hope and expectation of good as Christ commands us , Luke 21.19 . In patience ( and hope ) to possess our souls — Therefore he said that his Thoughts or Possessions of his heart were broken of , denoting that all hope of good perished ; and then adds that the same cogitations turned night into day , and that light was near ( with respect to those dark dispensations — ) that is , he certainly hoped that those Calamities ( which he compares to an obscure night ) should be turned into prosperity , which he shews by the word Day , and that the light of long expected peace is near . This explication agrees with what follows , ver . 13. If I wait , the Grave is mine house , &c. ver . 15. And where is now my hope ? As for my hope who shall see it ? ver . 16. They shall go down to the bars of the pit , when ( our ) rest together is in the dust : As if he had said , my expected hopes together with my body shall ere long be carried to the Grave , and expire with this Life , Job 35.10 . But he said not where is God thy maker ? Who giveth Songs in the Night ; that is , who in adversity giveth help and deliverance , for which Praise and Glory becomes due to him . See Micah 3.6 . &c. Sometimes the Night signifies the Reign or Dominion of Impiety and Hell , Rom. 13.12 . But what we find , 1 Thes. 5 7. ( For they that sleep , sleep in the Night , and they that are drunken are drunken in the Night , ) is understood by some of natural sleep and night , but others interpret it of spiritual sleep , that is , carnal security in wickedness ( Rom. 13.11 . Eph. 5.14 . ) and the night of infernal power . Erasmus in his paraphrase elegantly joyns both , and thus unfolds this Apostolical text — The Day ( of the last Judgment ) is to be dreaded by those , who are blinded by vice , and lead a life like Nights — But you that are Brethren are not to fear it , because it shall not find you unprovided ; for all you that follow Christ do not belong to the Kingdom of darkness but to the Kingdom of light and God , especially if in piety and reality ye walk close to the rule of your Profession , and so live as that it may appear , that ye watch in the light and not snort in darkness . There if we would not be oppressed , let us not sleep as others do who have not known the light of Christ : But let us be watchful and sober , having always a circumspect mind , that we admit not any thing through incogitancy , which may prove offensive to the Eyes of God or men . For as such as sleep a natural sleep , do it by night , and such as be drunk with wine , are usually so in the night ; so they that sleep in sin , are involved in darkness of mind , and such as are drunk with carnal desires and delights ( so called ) are entangled in the mists of a dark mind . But it becomes us to whom the light of the Gospel day hath shined , to be sober and watchful , &c. Metaphors taken from Fire . SO much for Heaven and what belongs to it . We shall now treat of the Elements which are four , viz. Fire , Air , VVater and Earth , and produce what metaphors are taken from them . The Metaphors taken from Fire shall be considered with respect to its quality and effects , viz. 1. It s clearness , purity , splendor and other Attributes , and in that respect it is translated to Angels , Psal. 104.4 . Heb. 1.7 . Fire in its efficacy of acting and penetrating , in agility and celerity is eminent before other Creatures of God , which qualities may be fitly applyed to those holy Ministers of God. The Fire always moves upwards : So all the actions of Angels tend to the Glory of God. By a flame of Fire , Charity or Love is signified , Eccl. 8.6 . Angels are wholy inflamed with a Divine Love. From Fire Angels are called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seraphim , that is , flaming or fiery from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saraph , in Latin , incendit , cremavit , in English , he burnt . Arias Montanus * says that Seraphim signifies purity from any spot , filth , or heaviness , for so Fire is , and therefore those Ministers of God , which Esaias saw to have a purging and purifying efficacy , in their divine ministrations for the profit of men , Esa. 6. ver . 3.6 , 7. In that Vision one of the Seraphims exercised his purifying vertue , by applying the external symbol of a live Coal to the Prophets Lips. Musculus in his Comment says , That this Vision of Angels standing about the Lord sitting in his Throne , was in Fire , that they may be called burning ( Seraphims ) which is very suitable to the thing in agitation . The Lord was angry with his wicked and rebellious people . To judge whom he sate in his judicatory Throne . And therefore as that great Session and Tribunal is an argument of his wrath , so the fiery appearance of his ministring Angels betokens his dreadful Anger , for that conflagration which was to consume the wicked , was then and there a burning . 2. [ Fire ] also denotes the Word of the Gospel of Christ published among the Gentiles , Luke 12.49 . In treating of this we must have respect to the vertue and efficacy of Fire — as well to its shining and enlightning quality ( wherein it agrees with what we said about light which betokens conversion and the mystery of Salvation ) as also its kindling quality , for the Word of Christ kindles the Love of God , Holiness , and heavenly desires in the Hearts of men , to which is referred Jer. 20.9 . Luke 24.32 . And the appearance of the Holy Spirit in the likeness of Fire , Acts 2.3 . Matth. 3.11 . And lastly its consuming and destroying quality — For the Word of Christ shall consume all its adversaries , Judge , Condemn , and Destroy them , John 12.48 . To which may be reduced , Jer. 5.14 . and 23.29 . To this Divine Fire , there seems to be another strange Fire opposed ( as in the Type , Lev. 10.1 . ) viz. of false Doctrine and humane Traditions , Esa. 50.11 . Behold all ye that kindle a Fire , that compass your selves about with sparks ; walk in the light of your Fire , and in the sparks that ye have kindled , &c. Junius and Tremellius upon the place say — That Christ in this place convinces the proud Spirit of the Pharisees , and almost the whole Jewish Church of impiety , because in their spiritual darkness they went about to kindle lights for themselves , neglecting the light of Gods Word , and that Gospel illumination which Christ offered them , &c. They esteemed that a profitable Fire and light , which really brought the Fire of divine Wrath and Eternal Damnation upon them . 3. Because of its burning quality Fire is attributed to them who bring perdition , hurt , loss , or utter destruction ; hence Fire is said to be before God the just Judge , and avenger of his Enemies , Psal. 50.3 . and 97.3 . Esa. 26.11 . and 29.6 . and 30.33 . and 66.15 , 16 , 24. 2 Thes. 1.7 , 8. But there is no doubt but in these and other places respect is had to Hell-fire , of which Illyricus says , in the description of Hell and Eternal punishments , the Scripture frequently inculcates that there is an Eternal and unquenchable Fire or Brimstone , whether there be really any material Fire , or that something bitter and direful is metaphorically signifyed is left to inquiry , because in this Life there is nothing more violent , more tormenting or more terrible then a raging and prevailing Fire . — But it is far better to endeavour the avoiding of that hellish Fire , then in a Spirit of Contention to be too curiously inquisitive into its Nature . Hither must be referred those places where by the term ( Fire ) we are to understand invading Enemies and desolating Wars , Psal. 78.63 . Esa. 42.25 . Jer. 48.45 . and 50.32 . Ezek. 21.32 . and 30.8 ( in which place the Chaldee for Fire , puts a people strong like fire ) Amos 1.4 , 7 , 10 , 12 , 14. and 2.2 , 5. Some think there may be a Synecdoche , because Wars for the most part are managed by Fire and Flame . It is also attributed to other things , by means of which terror , hurt , and death are brought upon any , as Judg. 9.15 , 20. Esa. 33.11 , 12. Obad. ver . 18. James 3.5 , 6. Jude ver . 23. See Prov. 26.23 . and compare Jer. 51.58 . Heb. 2.13 . Joel 1.20 . together . 4. It agrees to this , that Fire generally denotes any adversities which are the effects of Divine Wrath , as also Calamities and Afflictions , as Psal. 66.12 . and 140.10 . Esa. 9.18 , 19. and 10.16 . and 24.6.15 . and 43.2 . Lam. 1.13 . and 4.11 . By which signification sometimes respect is had to the purifying quality of Fire , for God tries and cleanses believers by Crosses and Calamities , as Gold is tryed in the Fire , Zach. 13.9 . 1 Pet. 4.12 . See also Psal. 17.3 . and 66.10 . 1 Pet. 1.6 , 7. To this also are the two following texts referred , Mark 9.49 . For every one shall be salted with Fire , and every sacrifice shall be salted with salt — The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( kai ) and is frequently put for as , or , even as , — It is therefore an inversed similitude which is to be resolved in this sence — As every sacrifice in the Old Testament was wont to be salted with salt by the appointment of God , Lev. 2.13 . So every man that would avoid sin , ( or offences ) and Hell-fire , the consequence of it ( as appears by the foregoing verses , which have a co-herence with this ) must be salted with a certain wholesome Fire , that is , seasoned by Crosses and Afflictions : Or , this Fire will have the same efficacy on him , as salt has on flesh , viz. to preserve him from the putrefaction of security in sin . Elegantly therefore is salting attributed to Fire , and both are joyned to denote the Mystery of the Cross : Because there is an agreement betwixt those two , both causing pain , and both abstracting and consuming that which is corrupt or putrifyed ; as also because they were joyned together in sacrifices ▪ Scaliger in his notes thinks that this should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , every sacrifice shall be salted , that it may be the same with what follows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every oblation shall be salted with salt , because Lev. 2.13 . There is a Repitition of the same . The other place is 1 Cor. 3.13 , 14 , 15. Upon which Chemnitius thus expresses himself — There is a Fire of probation ( or tryal ) sent by God , either by outward Troubles , or inward Temptations , or by a clearer manifestation of Truth by the Word , that they , should not remain in the darkness of Error and Ignorance , who hold the fundamental Articles of Truth , but that such opinions as are disagreeable to the Foundation shall be purged away , either in Life , or at the hour of Death . Some by the terms Day and Fire , understand Truth shining from the Word of God by the Holy Spirit , and enlightning the mind , Mal. 3.3 . But others , the Day , and Fire , of the last Judgment , 2 Thes. ●● . 8 . Of which obscure place , we are not concern'd here to treat much . But the Reader may peruse , Tom. 8. locorum . Theolog. Dn. D. Gerhardi , de morte Sect. 254. seqq . To the Element of Fire belong other , things which bear Analogy or Relation to it , as well Nouns , as Verbs . Of Nouns a [ Flame ] by a metaphor signifies a bright and shining blade , or plate of that form , as Judg. 3.22 . 1 Sam. 17.7 . ( where what we Translate Spearshead , is in the Hebrew spears-flame ) So Job 39.3 . The flame of the Spear ( we Translate it the glittering spear — So also a * Flame is attributed to the Sword which turned every way , with which the Cherubims , ( which were the keepers of Paradise ) were armed Gen. 3.24 . See Esa. 13.8 . Cant. 8.6 . Love is called the flame of the Lord , that is , such as the Lord by the light of his Spirit kindles so , as that it shall last perpetually — And for its continual energy , because it always tends upwards , and darts its splendor and increases that way , what are the properties of a natural Flame of Fire , agree also to Love , Esa. 47.14 . A Flame signifies most heavy punishments inflicted by God. [ Lanthorn , Candle , and Lamp , ] ( 1. ) Denote Prosperity , and a happy success of things , Job 29.3 . Psal. 18.28 . Hence the extinction or putting out of a Candle or Lamp , signifies approaching adversities , Job 21.17 . Prov. 13.9 . — 20.20 . ( 2. ) It more especially denotes the happiness of a Kingdom or Government , 2 Sam. 21.17 . Thou shalt go no more out with us to Battel , that thou quench not the Candle ( or Lamp ) of Israel — the sence is , lest thou be'st slain , and the Kingdom of Israel and its tranqui●●lity perish . So the conservation of Davids Kingdom in his Posterity is called a Lamp or Candle , 1 King. 11.36 . and 15.4 . 2 King 8 19. 2 Chron. 21.7 . Psal. 132.17 . In which last place there is respect had to Christ , the Heavenly King , and Davids Son according to the Flesh. Some refer to this head , Numb . 21.30 . And their Lamp perished from Hesbon to Dibon ( so the Hebrew ) that is , their Kingdom or Soveraignty . ( 3. ) This word is elegantly translated to signifie the Word of God , Psal. 119 : 105. Prov. 6.23 . 2 Pet. 1.19 . Of which we have treated before in the chapter of an Anthropopathy ▪ John the Baptist , that eminent Preacher of the Word of God , and forerunner of Christ is called a burning and shining Candle , John 5.35 . For between him ( who was a Candle lighted by the Divine Wisdom ) and Christ , the true light of the World there is a manifest difference put , John 1.8 , 9. To this Notion , that passage which our Saviour inculcates , Luke 12.35 . is very agreeable , viz. Let your Loyns be girded about , and your Candles ( so the Greek ) burning , by which phrase the serious study of Watchfulness and Holiness is commanded , in pursuance to Gods prescriptions . [ Burning Coals ] sometimes denote Calamities , and grievous punishments , Psal. 140.10 . See Esa. 47.14 . Sometimes they signifie Lightning , Psal. 18.8 . An only Son is called a Coal , 2 Sam. 14.7 . Because as Coals raked up in ashes are ( as it were ) a seed of Fire , so that one Son would be a means to propagate a posterity and continue a Family , so that it should not be wholly extinguished , Prov. 25.21 . and Rom. 12.20 . It is said that when we do good to an Enemy we heap Coals of Fire upon his head , that is , it will aggravate that guilt which shall bring severer vengeance upon him because of his causeless and ungrateful malice to such as do him good . A [ Coal ] is put for the Plague or any disease , that is , fiery and inflamed like a burning Coals , Deut. 32.24 . Hab. 35. For Arrows which grow hot by motion , and pierce like Fire , Psal 76.3 . For Lightnings which burn like Coals , Psal. 78.48 . And for Love that 's very fervent , Cant. 8.6 . A [ Fire-brand ] ( or burning wood taken out of the Fire that it should burn no longer ) sometimes denotes contempt , because of the privation of Fire and light ) as Esa. 7.4 . Let not thy heart be tender ( or faint ) for the two tails of these smoking Fire-brands ; as if he had said they are like Firebrands , which ( when extinguisht ) smoke but cannot burn . Neither are they barely called Fire-brands , but the tails of Fire-brands , as if he had said , they are like brands that are consum'd even to the very ends or extreams , which have nothing but smoke the remains of Fire , which shall speedily cease . So it is with Tyrants who oppose Christ and his Gospel , who seem like great Fires to us that in a moment would consume all ; but to God and Faith , they are as the tails of smoking Fire-brands , who for all their threatning will in a miserable manner at length be destroyed . Yet Jerome in his Comment upon this place gives another Reason why the term tail ( which is the extremest member or part of a Beast ) is attributed to these two Kings ; viz. that in them should be ended the Kingdom of Syria , that is , Damascus , and the Kingdom of Samaria , that is , of the ten Tribes which by another Name were called Ephraim , according to what is related 2 Kings 15.29 . — 16.7 , 8 , 9. — 17.5 . and the following verses . Sometimes it denotes divine deliverance from evil , as it were from Fire , Zach. 3.2 . Is not this a Brand pluckt out of the Fire ? He speaks of Joshua the High Priest , who by the Favour and Grace of God was delivered from the Babylonian Captivity , came to Jerusalem , restored the Temple , and exercised the Priesthood . See Amos 4.11 . Jude ver . 23. &c. Job 12.5 . Esa. 42.3 . [ Smoke ] The excrement of Fire , and a sign of it is metaphorically put for punishments inflicted by God , and Calamities , Esa. 14.31 . There shall come from the North a smoke — the Chald. renders it vengeance , Revenge — some understand this speech of Vzziah with his Host , who subdued the Philistines , 2 Chron. 26.6 , 7. But Jerome in his Comment upon the place by smoke understands the King of Assyria , who amongst other Nations destroyed the Philistines , and he quotes , Jer. 47.2 . Smoke is used to signifie any Enemy , because it is very swift in invading , very penetrating and searching , and can by none be resisted , and being a certain token of Fire — So the Fire of Gods Wrath once kindled smokes after the same manner . See Psal. 37.20 . Esa. 65.5 . — 34.10 . Rev. 14.11 . Joel 3.3 . Acts 2.19 . In which places Smoke is a symbol of Wrath and Divine punishments , &c. Some Verbs belong to this head as to be hot , which is an effect of Anger , which ( as Fire ) inflames the heart , Deut. 19.6 . Psal. 39.5 . and 57.4 . The Anger of a Godly man , proceeding from an holy zeal against sin is said to burn , 2 Cor. 11.29 . The like is said of lustful and depraved affections , 1 Cor. 7.9 . So Virgil says , Est mollis flamma medullas , that is , a soft flame eats my Marrow , and elsewhere et caeco carpitur igni , &c. — The Syriack renders it , to burn with lust . Thus the Jews are said to inflame themselves with Idolatry , which is spiritual Whoredome , Esa. 57.5 . Whereby they are sharply reproved for their vehement pursuit of Idolatry , which was like burning lust , whereby the Whore is inflamed with desires after the Adulterer , whence ver . 3. they are called the Seed of the Adulterer and Whore To this may be referred what is spoken of Hereticks forbidding the use of Marriage viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Having their Consciences seared with an hot Iron , 1. Tim. 4.2 . Which imports two things , ( 1. ) The Hurting and wounding of Conscience , as if he had said they teach and compel others to observe such things , which they themselves very well know to be not only impossible but wicked , and therefore their own Consciences reproach and check them for the falshood of what they deliver and impose , and hence in the same verse , they are said to speak lies in Hypocrisie . ( 2. ) The Cause of that hurt , viz. the heats or burning of various lusts , for both ( as I said ) are comprehended in that word , for it is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cauter , that is , an instrument whereby stigmatized persons are burnt : which hurts and pains both flesh and skin ; and the manner of it is by fire and burning . Besides the Apostle seems to have respect to spiritual Infamy , which cannot but , in a matter of so great moment wound the Conscience , as wicked men that were stigmatiz'd , carried a brand of Infamy about them . Eph. 6.16 . Fiery darts , are attributed to the Devil , by which inward Temptations and outward Persecutions , scandals and sins stirred up by the Devil are intimated . There is an emphasis in that word of Pauls Translated from Fire , 2 Tim. 1.6 . Wherefore I put thee in remembrance that thou * stir up the gift of God which is in thee , &c. The Greeks word properly signifies to stir up Fire , lest it go out , that it may flame . Beza upon the place says , The gift of God is a certain live flame kindled in our hearts which the Flesh and Satan endeavour to suffocate or smother , but on the other side we are so much the more concern'd to cherish it , and stir it up when it is as it were asleep . Where this Divine little flame is not stirred up , Love or Charity waxes cold , Matth. 24.12 . And then the Fountain of Love , which is saving Faith , and external Salvation is lost , &c. Thus Paul exhorts not to quench the Spirit , 1 Thes. 5.19 . The saving light of the knowledge of God kindled by the Holy Spirit is extinguisht by neglects of the Word of God and devout Prayer ; by security , impiety , and ingratitude , hence an exhortation to follow that which was good ver . 15. and to pray without ceasing ver . 17. was premised ; and despising prophesyings , that is , the interpretation of the Word of God is immediately prohibited , ver . 20. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaraph , which properly signifies to melt Mettals in order to purifie them from dross — but is translated by an elegant Metaphor to signifie the purification and tryal of the Godly , which is done by Crosses and Sufferings . Whence the similitude of melted or burnt Mettal is sometimes expresly added , Psal. 66.10 . and 105.19 . Esa. 1.25 . Jer. 9.7 . Dan. 11.35 . Zach. 13.9 . Hence the Furnace where Mettals are melted and purified , is put for Afflictions sent by God , Deut. 4.20 . 1 Kings 8.51 . Jer. 11.4 . In which place the Epithet of Iron is added to denote the tribulation , severity or cruel nature of servitude . A passage more notable than the rest we read , Esa. 48.10 . Behold I have refined thee , but not with Silver ; I have chosen thee in the furnace of affliction ; Jehovah intimates that he purges his people moderately and gently , not as Silver or Gold are purged , because such are wont to be most exactly and wholly melted in order to their purifying — as if he had said , I do so temper and qualifie corrections , that I suit them rather to your weakness , then proportion them to your Wickedness , I do not deal with you with the utmost severity , for if you should be purged as Silver and Gold from all dross , you should totally perish . See 1 Cor. 10 , 13. In generall , it is put for the inward proof or tryal of the heart which God alone can do , Psal. 26.2 . and 17.3 . See Prov. 17.3 . It is put for outward choice of some from others , which is done by an outward rise , Judg. 7.4 . The Word of God is said to be refined or as it were tryed in the Fire , 2 Sam 22.31 . Psal. 18.30 . Prov. 30.5 . Psal. 119.140 . that is , most pure , most true , and most certain . Which is emphatically declared , Psal. 12.6 . The words of the Lord are pure words , as Silver tryed in a furnace of Earth , purified seven times — Which passage without doubt respects the quick and lively experience of the Saints , in whose hearts the Truth of Gods word is experimentally felt and approved to be of undoubted efficacy , by the Fire of tribulation . Whence some by ( Furnace of Earth ) understand Godly men , in whom the Words of God are tryed . The Furnace burns in the Fire : The Godly are seasoned by the Fire of Afflictions . By the same metaphor the Office of Christ is described . Mal. 3.2 , 3. Metaphors taken from Air. THE Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruach a Spirit , signifies Air or Wind. And whereas the motion of the Air is uncertain , inconstant and vanishing , and that there is nothing solid or substantial in the Wind , therefore they are metaphorically put to signifie things that are vain and vanishing , Job 6.26 . Do ye imagine to reprove my words and ( turn ) the speeches of one that is desperate into Wind ? that is , do ye think that I utter vain words , and despise them as things of no weight or sence , Job 15.2 . Should a wiseman utter knowledge of Wind ? that is , vain as the Wind , which has nothing but an empty sound resolving into Wind — he adds , or fill his belly with the East Wind ? that is , admit vain and fluctuating thoughts in his mind inwardly . Eccl. 5.16 . What profit hath he that hath laboured for the Wind ? that is , who hath heaped together much riches , with great labour which is in vain , when he can have no benefit or profit by them . Jer. 5.13 . The Prophets shall become wind , that is , as the Chald. renders it vain , and of no worth , Jer. 22.22 . The wind shall eat up all thy Pastours , that is , they shall vanish and perish . So on the other side , It is said Hosea 12.1 . Ephraim feedeth on wind , and followeth after the East-wind — the meaning is , that the people of Israel shall feed upon a thing of nothing , viz. They shall commit Idolatry , with great earnestness , which has no soul feeding vertue in it ( but the contrary ) for it proves as pernicious as it is to follow the East-wind ; which is immediately expounded of their making Covenants with the Assyrians , a wicked and Idolatrous people . Micah 2.11 . A man walking in the wind and falshood , is put for a vain and lying person . See Esa. 41.29 . — 57.13 . Hosea 8.7 . To this belong the words of the Apostle , 1 Cor. 14.9 . For ye shall speak_into the Air , that is , in vain and to no purpose . He speaks of that Prophesied in the Church in an unknown Tongue , and therefore could not be understood by the hearers , 1 Cor. 9.26 . To beat the Air signifies when one undertakes a vain and unprofitable work . The metaphor is taken from men that fight , who when they miss their stroke , spend their strength vainly against the wind or Air , Eph. 4.14 . that we henceforth be no more Children , tossed to and fro , and carried about with every wind of Doctrine — by this tossing to and fro of the wind , instability and inconstancy of mind is denoted , a metaphor taken from a Ship which is tost and driven here and there by the violence of the Winds and waves , as Heb. 13.9 . Be not carryed about with diverse and strange Doctines , for it is a good thing that the heart be established with grace . More because vehement winds are hurtful , therefore Enemies which annoy and commit devastations on the Earth are called by this appellation , especially the East-wind , which blasts Corn , and suffers it not to ripen , and if ripe , scatters and blows it down , Psal. 55.8 . Esa. 41.16 . Jer. 4.11 . and 51.1 . Hosea 13.15 . Job 27.21 . See also Esa. 27.8 . Jonas 4.8 . Jer. 18.17 . &c. Job says of God when he punished him , Job 30.22 . Thou listest me up to the wind , thou causest me to ride upon it , and dissolvest my substance , that is , as a Whirlwind scatters chaff or stubble ; thou dost variously toss and consume me . To this Classe we shall reduce [ Meteors , ] which are imperfect mixtures condensed in the Ayr. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeid , and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atmis , signifies a vapor or exhalation , but metaphorically denotes Calamities and Destruction , because such things as evaporate , may be said to perish or be reduced to Nothing : Or as others say , because vapours cause darkness , and obscure the splendor and shining of the Sun , or lastly because vapors beget a certain sweet Dew ( commonly called Mill-dew , which is very hurtful to Corn and Plants . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeid a vapor is put for vengenance or destruction , Deut 32.35 . Job 18.12 . — 21.30 . and 30.12 . and 31.3 , 23. Psal. 18.18 . Prov. 1.26 . and 6.15 . Jer. 18.17 . and 46.21 . and 49.8.32 . Act. 2.19 , &c. So it is put for a thing that is frail and vanishing , Jam. 4.14 . What is your Life ? It is even a vapour , that appeareth for a little time , and then vanisheth away ? See Psal. 144.4 . A vapour and smoke ascending into the Air , at length vanishes and perishes hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Gnolah ) to ascend , sometimes signifies the same with perishing and Death , Deut. 46.4 . — 49.4 . Psal. 102.24 . Jer. 48.15 . &c. [ Clouds ] because of their Diverse attributes , have also different metaphorical notations , as 1. Calamities and Ruine , because men are deprived of the light and spendor of the Sun and Firmament by them , and Cloudy days make men dull and Melancholy , Lam. 2.1 . How hath the Lord covered the Daughter of Sion with a Cloud in his Anger ? Some think that by a tacit Antithesis , allusion is made to the Cloud of Glory which first appeared in Jerusalem at the Dedication of the Temple , 1 Kings 8.10 . to which this Cloud and Fog of present Calamity is plainly contrary . Hence a day of Clouds , or a cloudy day , is put for times of calamity , Ezek. 30.3 . and 34.12 . Joel 2.2 . Zeph. 1.15 . By which metaphor the Poet said , Tempora si fuerint nubila , solus eris , that is , if times be Cloudy , thou shalt be alone ; because seeming Friends will then forsake the distressed . 2. Because of the Number and multitude of the Clouds , for in tempestuous weather a great plenty of thick Clouds appear , Heb. 12.1 . VVherefore seeing we also are compassed about with so great a Cloud of Witnesses , &c. that is , so numerous a company of Witnesses ▪ which are like a thick Cloud . He speaks of those Holy men of God mentioned particularly , chap. 11. who by their own example are Testimonies that we are justifyed , and please God by Faith. Clouds are likewise used in Comparison , Jer. 4.13 . Behold he shall come as Clouds ; that is , his Army will make a vast appearance . The targum , says , as a Cloud which comes up and covers the Earth . See Ezek. 38.9 . In the same sense the Chaldee interprets that passage , Ezek. 30.18 . A Cloud shall cover her , ( viz. Egypt ) thus it renders it — A King with his Hosts shall cover her , as a Cloud which comes up and covers the Earth : This may be also referred to the first signification : For by Clouds and darkness calamity is denoted , whence it is said before at Tehaphnehes also the day shall be restrained , that is , his light . 3. Because of their vanity and inconstancy , as some Clouds seem to promise Rain , but being chased away by the Wind , give none , 2 Pet. 2.17 . These are — Clouds that are carryed away with a tempest . He speaks of False-Teachers , who fluctuate or are uncertain in their Preachings and Confessions , not affording the Rain of saving Doctrine and Consolation , Jude ver . 12. Such are called Clouds without Water : The Apostle therefore has respect to those Clouds which seem to us to be Rainy , but are condensed exhalations without water , as chap. 4. Sect. 4. before : For False-teachers seem to be Orthodox to many , &c. The other appellations in each text do confirm this Exposition . 4. Their Celerity or Swiftness , because we see the Clouds to be carryed under Heaven with very quick speed , as if they did fly , being hurryed on by the impetuosity of the Wind , Esa. 19.1 . Behold the Lord rideth upon a swift Cloud , and shall come into Egypt , that is , he will speedily and unexpectedly punish the Egyptians as if he did fly upon the Clouds . See Esa. 60.8 . Psal. 104.3 . Nahum . 1.3 . Some think that the Prophet used this phrase because the Egyptians lookt upon Clouds of this kind to be ominous , whereas Egypt was not wont to be troubled with Clouds . A [ Tempest ] ( which properly signifies a sudden and very strong Wind or Whirlwind , sometimes accompani'd with Thunders , Rain , and Hail ) when attributed to God , signifies that his dreadful Wrath and tremendous punishments shall be poured out upon sinners : But if attributed to men , it metaphorically denotes disturbance , and violent invasions . There are two principal words in the Hebrew , which are sometimes joyned together as ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a whirl-wind , or Tempest which denotes the Wrath of God and Punishment , Job 9.17 . Psal ▪ 83.15 . Esa. 41.16 . Jer. 23.19 . and 30.23 . Ezek. 13.11 . Amos 1.14 . * Job 27.21 . Psal. 50.3 . and 58.9 . Zach. 7.10 . The Church is said to be tossed with Tempest , ( or overwhelm'd with whirlwind ) Esa. 54.11 . that is , it was afflicted and destitute of comfort . The other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the same signification , Psal. 83.15 . Esa. 29.6 . Hosea 8.7 . Nah. 1.3 . Amos 1.14 . &c. And Storms ( or an horrible , or burning tempest ) Psal. 11.6 . Whence comes terrors or storms of Famine , Lam. 5.10 . that is a most vehement Famine by which men are cruelly agitated and consumed , as if it were by a Whirlwind or Tempest . But if the word be attributed to men , it denotes confusion of mind ( as the Air is disturbed and troubled with whirlwinds and storms , 2 Kings 6.11 . and an hostile attaque or ruinous invasion , Dan. 11.40 . See Psal. 55.3.8 . [ Thunder ] ( to which Lightning is joyned , because they terrifie , penetrate and sometimes destroy the Creatures ) is only attributed to God , and by a metaphor signifies , 1. His Majesty and Glory , Psal. 81.7 . I answered thee in the secret place of Thunder . The Chald. in a hidden place , in the house of my Majesty , where the spheres of Fire resound before me . — Illyricus : The sence is in my hidden Seat , or hiding place , in a thick Cloud I heard thee in the Red Sea , terrifying the Egyptians with Thunder and Lightning . See Exod. 19.16 , 18. Psal. 77.18 , 19. 2. His Wrath and Punishment , 1 Sam. 2.10 . The Adversaries of the Lord shall be broken to pieces : Out of Heaven shall he Thunder upon them , that is , in his Anger he will grievously punish and destroy them . See Esa. 29.6 . Psal. 18.8 ; and the following verses Rev. 16.18 , 21. 3. His Word , because in old times Jehovah for the most part made known his Will by Thunder , as in the promulgation of the Law , Exod. 19. his manifestation to Job chap. 37.2 . and 38.1 . And his voice to Christ , John 12.28 , 29. Thunder it self is often called a voice , Exod 9.23 . Jer. 10.13 . Rev. 4.5 . and 6.1 . and 10.3 . &c. Sometimes the voice of the Lord , Psal. 29.3 . &c. Thus the Word of God is stiled , with respect to his inward or efficacious decree of Creating things , Psal. 104.7 . compared with verses 5 , 6. Gen. 1.9 . As also with respect to the Gospel of Christ , Psal 68.34 . ( by the term voice respect is had to the voice of Thunder , Psal. 29. ) peruse ver . 12.19 . Eph. 4.10.11 . To this belongs the Sirnames which Christ gave , John and James 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sons of Thunder , because they were principal and powerful Preachers of his Word . [ Lightning ] by a metaphor signifies the bright or furbisht blade of a Lance or Sword , which shines and terrifies like lightning , Ezek. 21.10 . Nahum . 3.3 . To denote the Anger of God , a glittering Sword is attributed to him by an Anthropopathy , Deut. 32.41 . So is a glittering Spear , Hab. 3.11 . So it is said Job 20.25 . The Lightning cometh ( so the Hebrew ) that is , as our translation gives it , a glistering Sword — or as Pagninus render Iron ( or a Sword ) like Lightning . [ Hail ] likewise ( as Thunder and Storms do ) carries the notion of Anger , Vengeance and most heavy punishments , and hence in that description of God in his great Majesty and manifestation of his power , and Wrath , Psal. 18.12 , 13 , 14. Hail is joyned with Lightnings and Thunder . Esa. 28.17 . And the Hail shall sweep away the Refuge of lies , and the waters shall overflow the hiding place — that is , the vengeance to come shall overthrow the Refuge in which you vainly hope , Just as if a storm of Hail and overflowing of Waters should overthrow and overwhelm the Tents you inhabit in , in the Fields , Esa. 32.19 . And it shall Hail in the descent ( or steep part ) of the wood , and the City shall be utterly abased . This has a coherence with the foregoing description of the celestial happiness of the Godly by an Antithesis : As if he had said , although the whole World ( which the Prophet expresses Synecdochically by a wood and City , that is , unmanured and habitable places ) should be terrifyed for their wickedness , or should threaten , yet the Godly shall be preserved safely from all the impending or menacing mischiefs . See Psal. 46.2 , 3. and the following verses . [ Rain ] because it brings great profit to the Earth , and yet if it be immoderate or unseasonable becomes hurtful , is therefore metaphorically used in a twofold manner , viz. in a good and bad sence . Examples of the former are to be seen , Ezek. 22.24 . Thou art the Land , which is not cleansed , nor Rained upon in the Day of Indignation — that is , thou shalt not feel any case or relaxation of the pains or punishments which shall be inflicted on thee from on high . — Ezek. 34.26 . The spiritual blessing in the Kingdom of Christ is set down in the similitude of a Shower ( or rain ) in season ( as the fruitfulness of the Earth is ver . 2●● ) — Hosea 10.12 . It is time to seek the Lord , till he come and Rain Righteousness upon you : Or ( as the Hebrew is ) wet you with the rain of Righteousness , viz Of Christ the Redeemer and Saviour , the sence and application of whom in the hearts of men , refresh●● , rejoyces , and makes them fruitful in good works , as Rain refreshes the Earth and renders it fruitful . The Word is emphatical , and signifies both Raining , and Teaching , ( and therefore some translate it , that he may teach you Righteousness ) to intimate that true saving Righteousness cannot be obtained but through the Word of God , which is a shower of Rain in season to refresh contrite sinners , and hence it is compared to Rain because of the Rains usefulness , Esa. 55.10 , 11. But that it signifies Rain in the place cited the foregoing Allegory of Raining deriv'd from fertilizing the Earth is very clear . See Hos. 6.3 . Zach. 14.7 . 2. Examples of the latter are to be read , Job 20.23 . VVhen he is about to fill his Belly , God shall cast the fury of his wrath upon him , and shall Rain it upon him while he is eating . By this and the following metaphors the plenty of punishments inflicted on the wicked as the effects of Gods Anger are denoted , Psal. 11.6 . Vpon the wicked he shall Rain snares , Fire and Brimstone , that is , he shall copiously exercise dreadful Judgments upon them . See Eccl. 12.2 . Psal. 42.7 . Deep calleth unto Deep , at the noise of thy water-spouts . By the Conduits or water conveyances , for so the Word signifies , are understood Clouds which pour down much Rain ; the meaning is , that one trouble brings on another ; and whilst the former is scarce over , another stands at the door , as if invited or called by the first . And as the Clouds send down great showers upon the Earth with much fierceness and noise , causing hurtful floods and sometimes dangerous deluges : So one Calamity ushers another upon me , so that I am afflicted and terrified with great perils . [ Snow ] is put for Glory , Prosperity , and Pleasantness of Canaan when delivered from Enemies , Psal. 68.14 . and Psal. 51.7 . For cleansing from sin . Esa. 1.18 . And the eternal felicity of believers . [ Dew ] which falls from the Air , moistning and fertilizing the Earth , in two places denotes the state of Believers . ( 1. ) In this World as Psal. 110.3 . The Dew of Christs youth is mentioned , that is , the Church of Believers adopted by the Spirit of Christ , which like Dew is born again by the VVord and Gospel Ministrations , and may be fitly compared to Dew , because a faithful confession and pious conversation are edifying to others and win them for Christ rendring the Church fruitful as the Dew does the Earth ; as also with respect to the mutual commiseration , love , and benefits with which Christians comfort each other , as Dew sweetly refreshes and as it were cheers the Earth when scorched and dried up by the Suns intemperate heat . See Micah 5.7 . Hos. 14.5 . Psal. 33.3 . ( 2. ) In the world to come , and Resurrection from the Dead , Esa. 26.19 . Thy Dew is as the Dew of herbs — This is an acclamation to God , whose gracious power and most powerful Grace which he exercises in the Resurrection of Believers is called Dew , and compared to the Dew that falls upon herbs : As if he had said , as the Dew of Heaven refreshes and raises up those herbs which were as it were Dead and withered because of the Suns heat : So thy power , O God , shall raise up and make thy Dead to Live , &c. For the connexion of the whole verse and propriety of the words shew that the Resurrection of the Dead is here treated of . The Chaldee interprets it the Dew of Light , which gives the light of eternal blessedness . The paraphrase upon the whole verse is thus — Thou art he which quickens the Dead , thou raisest the bones of their Carkasses ; they shall live and praise thee before all , who were before converted into dust ; because the Dew of light is thy Dew to such as observe thy Law ; but the wicked to whom thou gavest power , and yet transgressed thy Law , thou wilt cast in to Hell. Metaphors taken from Water . THese metaphors may be thus distinguished . ( 1. ) Such things as concern the Name or Appellation of Waters . ( 2. ) The Subjects or Things containing Water . ( 3. ) Its Adjuncts or Qualities . ( 4. ) It s Operations or Actions . 1. As to what concerns the first , in Waters two things are especially remarkable , viz. First , Their Plenty , Multitude , and Depth , in which respect they are oftentimes prejudicial and hurtful . Secondly , Their Profit and Usefulness . So that the metaphors deduced from Water signifie sometimes good , and sometimes hurt or evil . In the latter sence , ( 1. ) It signifies a strong and numerous People , especially such as invade a Country in an hostile manner , ravaging and spoiling it , Esa. 8.7 . Behold the Lord bringeth up upon them the Waters of the River strong and many . The Chald. An host of many people like a rapid and strong River — The interpretation follows , even the King of Assyria and all his power — The Allegory is continued , And he shall come up over all his channels , and go over all his banks , ver . 8. And he shall pass through all Judah , he shall overflow and go over , he shall reach even to the neck . that is , the King of Assyria with his numerous Armies , like swelling and strong waters shall over-run and destroy all ; first the land of Israel , and afterwards the Land of Judah , in which those waters are said to overflow even to the Neck ; that is , even to Jerusalem , wherein was the head of the Kingdom , by a Prosopopoeia , whereby a Kingdom is compared to a humane body , &c. Jer. 47.2 . Thus saith the Lord , Behold waters shall arise up out of the North , and shall be an overflowing flood , and shall overflow the Land and the fulness thereof . Chald. Behold a people shall come from the North , and shall be as a strong flood , and shall prey upon the Earth . The Hosts of the Babylonians are meant . See Esa. 17.12 , 13. Ezek 26.3 , 19. Where an Hostile people are expresly compared with Water . Also Rev. 17.1 , 15. The Vision of a multitude of waters signifies many people . ( 2. ) It denotes any great Calamities and Tribulations , 2 Sam. 22.17 . Psal. 18.16 . and 32.6 . and 66.12 . and 124.4 , 5. and 144.7 . Esa. 28.17 . and 43.2 . Lam. 3.54 . We are also to note , that the most bitter and exquisite passions of our Saviour are metaphorically compared to Deep and overflowing Waters , Psal. 69.2 , 3 , 14 , 15. See Psal. 40.2 . See also Psal. 73.10 . Some by the Waters of a full Cup would have the same thing understood ; but the usual exposition is , that it rather gives a description of the wicked , who enjoy Prosperity and Plenty . And this leads us to the acceptation of water wherein it signifies good , in which as in the foregoing particular we must consider it , ( 1. ) As it refers to Men. ( 2. ) To things themselves . ( 1. ) Water metaphorically signifies posterity , which is propagated from its own stock or head , as water flows from a Fountain , Num. 24 , 7. He shall pour the water out of his Buckets , that is , God shall so bless the people of Israel ( represented by Jacob ) that they shall have a numerous off-spring , and increase into a great posterity — Another metaphor taken from water follows — And his Seed shall be in many waters , which the Chaldee expounds of peoples ( according to the above signication ) thus he paraphrases , a King shall spring up who shall be magnifyed by his Sons , and he shall rule over many people . But R. Salomo says , that this signifies prosperity , as Seed ( increases best ) that 's sown besides the waters . To this sence we are to refer , Esa. 48.1 . Hear ye this O house of Jacob ? called by the Name of Israel , and are come forth out of the waters of Judah , that is , such as are descended of Jacob and Judah , as from a Fountain ; as Deut. 33.28 . and Psal. 68.26 . ( 2. ) By the metaphor of waters the blessings of God and our Saviour are often noted , as in the chapter of an Anthropopathy . 2. [ The Subjects , ] or things containing Waters are various . The chief is the [ Sea , ] which for the plenty of waters , the violence or impetuosity of its VVaves and Storms , metaphorically denotes a multitude of Enemies , Jer. 51.4 . The Sea is come up upon Babylon : She is covered with the multitude of the waves thereof . Chald. The King with his numerous Hosts in plenty like the Sea came up against Babylon — So it is to be understood , Psal. 65.7 . and 89.9 . and 93.3 , 4. See also Esa. 17.12 , 13. and 57.20 . Jer. 6 , 23. and 50.42 . Where there is an expresse comparison . When our iniquities are said to be cast into the depths of the Sea , Micah 7.19 . It signifies a total remission and utter oblivion of them . [ Waves ] of the Sea denote Calamities and Punishments , because they rush upon us and are noxious , as the Waves are troublesome to Ships and Seamen , Psal. 42.7 . and 88.7 . To which that phrase , Lam. 1.20 . and 2.11 . Relates Psal. 3. Esa. 57.24 . Jude ver . 14. Raging Waves of the Sea , foaming out their own shame . This is spoke of unquiet , untamed , vagabonds , or impetuous violent men , who possessed with a spirit of giddiness by false Doctrine , and wicked lives disturb the Church , and raise scandals . A Metaphor taken from a turbulent and frothing Sea. See the express similitude , Esa. 57.20 , 21. To which place the Apostle seems to have respect . [ Fluctuating ] or being tossed to and fro , Eph. 4.14 . is attributed to men unstable in the profession of Christianity . See Jam. 1.6 . A [ Stream ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Nachal ) which runs in a Valley ( which is also denoted by the same Hebrew word ) and suddenly increases in tempestuous Rainy weather , and brings not only terror but loss and dammage to men and other Creatures ▪ metaphorically signifies great Afflictions , Terrors , and Dangers , Psal. 18.4 . The flouds of Belial terrifyed me . Chald. The multitude of oppressors made me afraid — Junius and Tremellius . The flouds of wicked men affrighting me ; he compares the persecutions and violence of the wicked who would prosecute him even unto Death to flouds , which violently and , ere we are aware , break upon us . Musculus upon the place : This flood of the wicked rightly agrees with the valley of Kidron , that is , the Kingdom of darkness . Psal. 110.7 . He shall drink of the Brook in the way — This is diversly expounded , but most fitly of the passion of our Saviour Christ , which is elsewhere compared to Drinking , for the drinking of his Cup is in this place called a drinking of the Brook in the way . By the Brook or Torrent , the multitude and bitterness of Christs sufferings are noted , and also their Shortness — For these torrents or streams quickly pass away , because they have not their source from a lasting Fountain , but from showers and snow : And therefore it is added , therefore shall he lift up the head , that is , he shall be gloriously delivered from Death and Passion or Suffering , and shall most eminently triumph in the Resurrection . And the Prophet says that Christ should drink [ in the way ] by which the course of this Earthly Life is signified , which is called the day of the Flesh , Heb. 5.7 . Elias when banished and persecuted , and dwelling in a Desart drank of the Brook by the Command of God , 1 Kings 17.4.6 . Christ in his passion was placed as it were in a wide Wilderness , and spiritually drank of the greatest Torrent of all tribulations and dolors , which by his passing over the Brook Kedron ( which had its name from its blackness and darkness ) is noted John 18.1 . So much of that . Sometimes a Stream or Brook is taken metaphorically in a good sence , either because of the abundance of VVaters , which are transferred to plenty of good things , Job 20.17 . By the brooks of Honey and Butter ( to which Rivers and Floods are added ) is signifyed a confluence of prosperous , pleasant , and desireable things , even to full satisfaction , Psal. 36.8 . God is said to make Believers drink of the Rivers ( or Brooks ) of his pleasures , that is , to bestow a plenty of blessed , sweet , and heavenly good upon them , which is that life and overplus ( or more than abundance ) which Christ promised to his Sheep , John 10.10 . Prov. 18.4 . The Well-spring of Wisdom , is called a flowing Brook , that is , the mouth of a wise man does largely and abundantly utter and Communicate wisedom . See Esa. 66.12 Amos 5.24 . where there are express comparisons . Or else the Reason of their being taken in a good sence is because in dry and unwatered Countries , the inundation of Brooks are very seasonable and profitable , Esa. 35.6 . In the wilderness waters shall break out , and streams in the Desart . He adds ver . 7. And the parched ground shall become a Pool and the thirsty Land-springs of water . This is a metaphorical description of the blessings of Christs Kingdom , and with respect to their sweetness and abundance . A [ River ] if taken in an evil sence , signifies the frequent irruptions and invasions of Enemies , Esa. 18.2 . A Nation whose Land the Rivers have spoiled . Here is Divine vengeance foretold upon the wicked Ethiopians , by armed Enemies , who ( like mighty currents which none can resist ) were to overwhelm their Land ▪ Some take this properly because there are frequent inundations in Ethiopia , a Country full of Rivers — Others Metonymically understand it of Enemies , who by the Rivers would invade the Country , as the Turks often do Hungary upon the River Danubius . See Esa. 8.7 . If it be taken in a good sence , it denotes the favour and blessing of God , Psal. 46.4 . There is a River ; the streams whereof shall make glad the City of God. The Holy habitation which God placed in that City , is intimated to be like a most sweet and pleasant River , whose Rivulets or Streams exhilarate and rejoyce in the whole City ; and therefore it is added , The holy of the Tabernacles of the most High. By [ River ] Jehovah himself ( by his Grace and protection inhabiting there ) may aptly be understood ; and his streams are the special blessings or benefits we receive from his Divine protection , which flow from his Grace as Rivulets from a River . Neither would it be any error , if it should be referred to the Word of God , for where that is purely taught and flourishes , God himself cannot but be graciously present there , &c. Esa. 41.18 . I will open Rivers in High Places , and Fountains in the midst of the Vallies , I will make the wilderness a Pool of water , and the dry Land-springs of water . This is a metaphorical description of the Kingdom of Christ. Brentius upon the place : By this metaphor of the Desert waters , Fountains and Trees ( ver . 19. ) is understood ; That God was to give the Gentiles , who are called by the name of dry ground and Desert , a most large and capacious Fountain , that is , the Preaching of his VVord in great plenty , that they that are thirsty may drink of the Fountain , that is , Christ and Eternal blessedness . John 7.38 . He that believeth on me , as the Scripture saith , out of his belly shall flow Rivers of Living water . Christ speaking of his being to give the Spirit to his believing Apostles by a wonderful effusion ( as ver . 39. ) Therefore flowing of water must be understood , of the plentiful gifts and operations of the Holy Ghost , by which the Apostles and other Ministers by Preaching of the Gospel converted many unto Christ and filled them with living comfort . VVhat Christ adds , viz. as the Scripture saith , belongs to the following words , and the flowing of living waters out of their Bellies is inferred from some certain places of the Old Testament such as Esa. 58.11 . Thou shalt be like a watered Garden , and like a spring whose waters lye not , ( that is , fail not , or do not wax dry ) — Or from the whole substance of the Universal Gospel promises expounded or set forth by the allegory of Rivers , Fountains and VVaters , such are , Esa. 44.3 . and 49.10 . Ezek. 36.25 , 26. Joel 3.1 . and ●● . 23 . Zach. 12.10 . and 14.8 . But Heinsius elegantly joyns the words [ as the Scripture saith ] with the words immediately going before : He that believeth on me , as the Scripture saith . Christ has respect to that place , Deut. 18.15.18 . where the Prophet is promised . Neither was there any place , which was then more in their minds , John 1.21 . and 6.14 . Act. 3.22 . John 6.40 . — So that the words which follow [ out of his Belly shall flow Rivers of living waters ] are really the words of Christ himself as is clear , ver . 39. See John 4.14 . so far he . The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Peleg ) which signifies a Rivulet , River or Stream with a gentle or natural current , is much of the signification of the former , Job 29.6 . Rivers of Oyl , signifies abundance of good things , Prov. 21.1 . The Kings heart is in the hand of the Lord , ( as ) the Rivulets of water , that is , he will incline it , to what he pleases . This similitude shews that Kings are carryed with great impetuosity , where their inclinations prompt them . But yet that it is in the power of God to convert them from evil to good , as he dealt with the waters in the beginning , directing the way where every River must run . A [ Fountain ] is generally taken in a good sence , with respect to Temporals and Spirituals . Examples of the former are , Deut. 33.28 . The Fountain of Jacob , that is , the people of Israel , which sprung from Jacob , shall remain like a lasting Fountain , Jer. 9.1 . The Eye is called a Fountain ( or a vein , ) of Tears , that is , it sheds Tears plentifully — See Mark 5.29 . Lev. 12.7 . and 20.18 . &c. Examples of the later are , Psal. 36.9 . For with thee is the Fountain of Life , that is , thou , O God , art the cause of all Life and Heavenly blessedness — Psal. 87.7 . All my springs , ( or Fountains ) are in thee — The sence is , That Believers regenerated by the Spirit of God ( of whom he speaks ver . 4.5 . ) should celebrate and sing praises to God in the Kingdom of Christ using this Argument — All the Fountains of our life are in thee , O our Blessed Saviour : Thou alone art the Author , Fountain , and Original of Temporal , Spiritual , and Eternal Life . Prov. 13.14 . The Doctrine of the wise is a Fountain of Life , that is , wholesome , or health-bringing , and full of comfort , like a clear Fountain which never wants refreshing or cooling water . The like chap. 10.11 . is said of the mouth of a just or Righteous man. And chap. 14.27 . Of the fear of the Lord — Whence it is manifest that this is to be understood of the Preaching of the saving Word of God by just and wise men , that is , Believers . The Word of Christ the Saviour is called a Fountain and Spring , Esa. 12.3 . ( where the word is in the plural Number , to denote abundance ) Zach. 13.1 . Joel 3.23 . — With respect to this saving word the Church of Christ is called A Fountain of Gardens , a Well of living waters , and Streams from Lebanon , Cant. 4.15 . Chald. the words of the Law are compared to a Well of Living Waters . This Fountain is only in the Church of Christ , and therefore this Name is also attributed to it , and it is also called a spring shut up ( or locked ) a Fountain sealed , ver . 12. Because it is sealed and kept by the Holy Spirit through the Word to eternal Salvation , 2 Cor. 1.22 . Eph. 1.13 . and that in a manner utterly unknown to all humane sence and reason . Peter calls False Teachers , Wells without waters , 2 Pet. 2.17 . that is , such as make a specious shew of Divine Truth , but really have no Grace , or heavenly Doctrine , God is called the Fountain of Life , but of that we have treated in the chapter of an Anthropopathy . That Life eternal is called Fountains and Springs of Living waters is plain from Esa. 49.10 . Rev. 7.17 . and 21.6 . &c. More especially the Fountain or water of Siloah is memorable , Esa. 8.6 . which is called the Dragon or Serpents Well , Neh. 2.13 . From its slow stream and windings like a Serpent , whose stream made a Pool , Neh. 3.15 . called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Pool of Siloah , John. 9.11 . From this Well a Metaphor is taken , Esa. 8.6 . Forasmuch as this people despiseth the waters of Shiloah that go softly , &c. By which some understand divine promises given to the Jewish People of a sure defence and protection against their Enemies , in which the Jews having no confidence or acquiescence , betake themselves to the protection of forreign Arms. Others by the waters of Siloah understand the Kingdom of Sion instituted or appointed by God , which was but small and weak in comparison of the Kingdoms of Syria and Israel , as the Fountain glided with an easie and silent current . The Chald. For asmuch as this people despise the Kingdom of the house of David , leading them quietly , as Siloah flows quietly , &c. Of this Fountain Jerome in his Comment says — that Siloah is a Fountain at the bottom of the Hill Sion , which bubbles out not with continual springs , but at uncertain hours and days , passing through the concaves of the Earth and Dens of hard stone , with much noise , we especially that dwell in this Province cannot doubt . The Fountain Siloah by another name is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gichon , 1 Kings 1.33.38 . as appears by the Chald. paraphr . upon the place , which turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Siloah . It is called Gichon from breaking or bursting out , hence called a Brook overflowing , 2 Chron. 32.4 . it is also observable that Solomon Davids Son was anointed King of Israel by this Fountain , so that there is reason for the allusion , that by this Well is meant the Kingdom of the house of David . Brentius upon the place says , metaphor â hujus fontis familiam Davidis intelligit , idquè admodum aptè . Nam Siloah , &c. By the Metaphor of this Fountain , he understands the Family of David , and that in a manner aptly ; for Siloah though it comes with a great sound , yet it flows not always but at certain days and hours : And when it bubbles forth , it overflows not the whole Land , it destroies not the Fields , but keeps it self in the Concaves or hollow places of the Earth , without danger to any , but flows almost hiddenly : So is the family of David which for the Government of the Kingdom of Juda was sanctified by God. And although there be a great unlikeness between the Kings of Judah , one being more merciful , more clement , and more godly then another , yet they were tolerable Kings , neither were they hitherto over grievous to the people , but behav'd themselves in the administration of the Government modestly and temperately . Yet the common people in Cities and Country desirous of novelty , would rather have strange Kings , though Enemiss , then the poor Family of David which was ordained by God himself to rule that people , &c. It appears in that VVar , that some would willingly be disingaged from danger , and others resolved to repell it any way , but the Commonalty especially the Husbandmen of Juda would have the Family of David dethron'd , and that the King of Israel or the King of Syria should Rule , &c. Against these Esaiah sharply inveighs , and Prophesies that the time will come , that because they would not be contented to live with satisfaction under the peaceable Raign of their own Kings , they should be exposed to endure the storms and bear the scourge of tyrannical , great , and turbulent Enemies . To this interpretation R. Kimchi , Vatablus and Jerome agree . A [ VVell ] is sometimes taken in good sence , as Prov. 5.15 , 16 , 17 , 18. Drink waters out of thine own Cistern , and running water out of thine own well — Let thy Fountains be dispersed abroad , and Rivers of waters in the streets , let them be to thee only ( so the Hebrew ) and not to strangers with thee — let thy Fountain be blessed . This continued metaphor respects VVedlock and its lawful familiarity , Aben Ezra thus expounds it — The sence is that we must keep to our own proper wife , and to no other besides her , and by Fountains dispersed abroad a multitude of Children is noted — Munsterus , the Hebrews expound it , forsake a stranger , and adhere to thy own VVife , then shall thy Fountains multiply abroad , that is , thy Children with honour shall appear in publick : For they shall be thine own , whereas if thou goest to another thy Children will be bastards , &c. Others expound this text of two Doctrines proposed to a pious man. First , That he should make good use of his proper goods , and by the blessings of God will augment them , ver . 15 , 16 , 17 , 18. Secondly , That he should live chastly and continently with his own VVife , and abstain from others , ver . 18 , 19 , &c. Franzius says , Drink water out of thy own Cistern , &c. that is , keep thy Goods for thy self , and thine , and to he●●p objects of Charity , but do not consume them upon whores , &c. A [ VVell ] is sometimes taken in a bad sence , as great perils and mischief , Psal. 55.23 . And thou , O Lord , shall bring them into the VVell ( so the Hebrew ) of destruction — The Chald. into a deep Hell , Psal. 69.16 . Let not the well ( so the Hebrew ) shut its mouth upon me ; Chald. Hell. Christ speaks there of his most bitter passion . Jer. 2 : 13. Broken Cisterns that will hold no water ( out of which fractions the water goes out , as it comes in , sailing the expectation of men that want water ) this signifies the Idolatries of Apostacy of the people , to which God the Fountain of living water is opposed . 3. The Qualities of Water , of these we will note two . ( 1. ) It is Fluid and Liquid , and if congealed by cold , it is resolved and liquifi'd again by heat . Hence a metaphor is taken , for when ( to melt ) or ( to be liquid ) is spoke of men , it signifies fear , consternation , anxiety and griefs , Exod. 15.15 . Deut. 1.28 . and 20.8 . Josh. 7.5 . ( where liquid water is added ) Job 7.5 . and 9.23 . Psal. 75.3 . and 107.26 . Esa. 10.18 . and 13.7 . and 31.8 . ( where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies melting , the Chald. breaking : Consternation for fear . Others render it Tribute , which is the other signification of the word ) Esa. 6.4.7 . Ezek. 21.15 . Job 30.22 . So Ovid de Ponto . Sic mea perpetuis liquescant pectora curis . So may my breasts with constant sorrows melt . See Psal. 58.7 , 8. and 22.14.15 . Where there is an express comparison , Psal. 119.28 . My soul melteth ( in the Hebrew droppeth ) for heaviness , that is , consumes as if it were liquid — the Chald. My soul is sad for sorrow . Some say that this is an hyperbolical description of his Tears , as if his soul were liquid and resolved into weeping . See Job 6.14 , 15. Judg. 15.14 . ( 2. ) Water is capable of Cold and Heat , Rom. 12.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fervent in spirit , by which spiritual ardor and the zeal of Faith and piety is denoted — the Syriack expresses it by a word which signifies boyling water Job 41.22 . Ezek. 24.3.5 . See Job 30.27 . Rev. 3.15 . I know thy works that thou art neither cold nor hot , I would thou wert cold or hot , ver . 16. So that then because thou art lukewarm and neither cold nor hot , I will spue thee out of my mouth — In this text there is a manifest translation from the qualities of water . He calls the Cold such as are without any interest in Christ , or the unconverted ; and the Hot he calls such as are endued with the true knowledge of Christ in an eminent degree ; and the lukewarm are such as would be called Christians , but do not seriously stand by , or plead the cause of Religion , nor lead a life conformable to their holy profession , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , God loves such as are hot or fervent with the zeal of piety : But the lukewarm who are only Christians in Name , and not in reality , he hates , nor will he reckon them among his , which by a metaphorical allusion to warm water , is here expressed — For by that a man is easily provok't to vomit ; so that Christ by the term vomiting expresses that he will reprobate such . Object . But what means this , where he wishes that he were Cold ? Does that frame of spirit also please God ? Answer . This is to be understood * respectively , or by way of Comparison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Cold , in that , with respect to the lukewarm , are more praise worthy , because they openly profess what they are , not counterfeiting that sanctity which they have not , pretending one thing and doing another , but being under the blindness of a natural state , if they are taught , they frequently amend , and prove good men ; whereas the lukewarm , making a specious shew , of Godliness , but denying the power , are in afar hopeless condition . The sence therefore is , it is fit that thou beest put into the extream degrees , that thou mayest be judged , &c. Prov. 17.27 . A man of understanding is of an excellent Spirit , the Hebrew is of a cool spirit , that is , of a sedate and quiet mind who is not easily provok't to be disturb'd with the fiery sallies , and intemperate heat of Anger . 4. The Actions of Water , are of two sorts , some , it s own actions , as to break forth , Job 28.4 . which signifies abundance of Wealth , and a plentiful off-spring , Gen. 28.14 . and 30.43 . Exod. 1.12 . Job 1.10 . Hosea 4.10 . Also a publishing of speech , 1 Sam. 3.1 . 1 Chron. 13.2 . 2 Chron. 31.5 . When the waters are said to overflow , it signifies an irruption , or attaques of a multitude of Enemies , and also , the celerity and speed of the invasion . Examples of the former are Esa. 8.8 . and 28.15.17 , 18. Dan. 11.22 . Nah. 1.8 . Of the latter Psal. 90.5 . Esa. 10.22 . Jer 8.6 . Isa. 22. All Nations shall flow together to it , Jer. 51.44 . Micah 4.1 . Here the Prophets treat of the Conversion of the Gentiles to Christ , by a very significant metaphor . In the means of Conversion which is the Evangelical word by his Divine efficacy , the people willingly without any compulsion flock to him . Waters naturally descend , if they are made to ascend , it is by Engines or art , and not from any spontaneous motion or peculiar quality so inclining them ; so this people when they tend Sion-wards and ascend that Holy Hill are acted , animated , and strengthned by the aid , art , and efficacy of the Holy Spirit by the Gospel of Christ. In men converted , ( 1. ) This denotes diligence and fervour in piety , as waters gather together with Celerity and Impetuosity . ( 2 ) . It denotes Frequency and Plenty , as many waters flow together . ( 3. ) It denotes Concord or Agreement as many streams come from divers places and when they meet make up one homogeneous body , whose parts cannot be discerned from each other , &c. See Psal. 19.3 . and 79.2.119.171 . Prov. 1.23 . and 15.2.28 . and 18.4 . Psal. 45.1 . My heart is inditing a good matter , the Hebrew is , my heart boileth or bubbleth up a good word — The LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eructavit , prompsit ; this is an elegant metaphor of the speech of the heart well premeditated , which by the mouth and lips is uttered as water when it boils , oftentimes bubbles over . To [ Distill ] is put for Speech , Doctrine or Prophecy , either because like Rain or Dew it is every moment instill'd into the Ears , for all Words and Sentences are not proposed at one and the same time , but distinctly and as it were by drops : Or because as Rain and Dew , Waters , Refreshes , and Fructifies , the Earth , so does heavenly Doctrine render a soul fruitful , &c. Examples are to be seen , Deut. 32.2 . Job 29.22 . Ezek. 20.46 . and 21.2 . Mic. 2.6.11 . The Heavens and Skies are said to drop down Righteousness , when God gives blessings from Heaven , Esa. 45.8 . See Joel 3.18 . Amos 9.13 . The Mountains shall drop New-wine , and the Hills flow with milk — by which is understood that plenty of Celestial blessings purchased by the Merits of Christ. Some Actions of a man about waters , as to pour out , which signifies Evil , sometimes with respect to God , when he is said to pour out his wrath , that is , when he grievously punishes , 2 Chron. 12.7 . Esa. 42.25 . Psal. 79.6 . Jer. 42.18 . Ezek. 9.8 . — 22.23 . Dan. 9.11 . Lam. 2 : 4. Hos. 5.10 . God is said to pour contempt upon Princes , Psal. 107.39 , 40. that is , he will devest tyrants of all authority , and make them contemptible in exiles or banishment , as it follows there . See Job 16.13 . Psal. 141.8 . As it respects men it signifies the evil of guilt and punishment , or afflictions , &c. See examples Job 30.16 . Lam. 2.11 , 12. Psal. 22.14 , 15.73.2 . Ezek. 16.15 . Sometimes it is taken in a good sence , sometimes of God , sometimes of Man : Of God , as when he is said to pour out his spirit and his grace , when he plentifully bestows the gift of the Holy Ghost upon Believers and exhibits his grace , Esa. 32.15.44.3 . Joel 3.1 . Zach. 12.10 . Act. 2.17 , 33. Rom. 5.5 . Tit. 3.6 . See Psal. 45.3 . 1 Sam. 1.15 . Psal. 62.8 , 9. Lam. 2.19 . Job 3.24 . To [ Wash ] and make clean ( which is wont to be done with water ) is often translated to signifie the Justification of sinful man before God , and his sanctification and Renovation . To be washed from sin ( as from most fordid filth ) is to obtain remission of sins through the Mediator Christ , Psal. 51.8 , 9. Esa. 4.4 . Ezek. 16.4 , 9. — 36.25 . Act. 22.16 . 1 Cor. 6.11 . Heb. 10.22 . Rev. 1.5.7.14 . Or that which is always joyned with the antecedent benefit of God , to abstain from sin and practise Holiness and purity of Life , Job 9 : 30. Psal. 26.6 . Psal. 73.13 . Prov. 30.12 . Esa. 1.16 . Jer. 4.14 , Jam. 4.8 . &c. Of Metaphors taken from the Earth . IN the Globe of the Earth two things are to be considered , which afford as many metaphorical acceptations . ( 1. ) That it is opposite to Heaven with respect to quantity and qualities . Hence as Heaven denotes the spiritual Kingdom of God , and the state of eternal felicity ; so on the contrary the Earth denotes the state of Corruption and Sin in which man after the fall was involved , John 3.31 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that is of the Earth , is of the Earth , and speaketh of the Earth A very fair Antanaclasis ! The first phrase [ of the Earth ] is properly taken and denotes an Earthly original , that is , to be begotten by a natural man in a natural way ( to which is opposed that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , come from above and from heaven . See 1 Cor. 15.47 . ) The second phrase [ of the Earth ] metaphorically taken , is to be carnally wise , ignorant of Divine things , lost in sin , and an absolute stranger to heaven and the spiritual Kingdom of God , which elsewhere is phras'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to mind ( that is , only taken care for ) Earthly things , Phil. 3.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to take care for those things which are of the Flesh , Rom. 8.5 . See John 3.6 . 1 Cor. 2.14 . To which in this place of John , viz. 3.31 . is opposed that Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is above all , that is , the heavenly Lord and most Holy God void of all imperfection and worldly spot . The last phrase [ to speak of the Earth ] is conformable to the first and is to speak those things which are contrary to the Kingdom of God , erroneous and lying . See 1 John 4.3 , 5. ( To which is opposed that Christ testifies that which he saw and heard , and speaks the words of God , which whosoever receives , he Seals or Witnesses that God is true ) the like opposition Christ uses speaking to the carnal Jews , John 8.23 . 2. Because the Earth affords men Houses and convenient Habitations , in that respect Eternal Life , and the heaven of the blessed is called a new Earth or Land , Esa. 65.17.22 . 2 Pet. 3.13 . Rev. 21.1 . Because in it are those many Mansions which are provided by Christ for Believers , John 14.2 . — In this sence some of the Fathers expound , Matth. 5.5 . Blessed are the meek for they shall inherit the Earth . But this may be fitly interpreted of the Earth on which we dwell : For this sentence seems to be borrowed from Psal. 37.11 . The meek shall inherit the Earth , and shall delight themselves in the abundance of peace , — The meaning may be , they who do violence to none , and when injur'd easily forgive , who choose rather to lose their right , then vexatiously to wrangle or contend , who value Concord and Tranquillity of mind before great Estates , to whom a quiet Poverty is more welcom , then brawling Riches , these I say , will truly and with a mind full of tranquillity inhabit and possess this Earth , and in it will enjoy the grace and blessing of God to them and their posterity , whilst the Goods of the wicked are by divine Vengeance scatter'd as it were into the light Winds , so that these ( viz. the meek ) are the true possessors of the Land , and as it were the props or pillars that conserve it , whereas the wicked together with the Devils , are but possessors of a bad Faith , and unjust Ravishers , for whose malice every Creature groans , and does as it were tacitly implore Deliverance of the great Creator , Rom. 8.20 , 21 , 22. &c. So much in general , now we shall briefly shew what Metaphors are taken from the several parts of the Earth . As , 1. A [ Mountain or Hill ] being a more high and elevated part of the Earth metaphorically denotes . ( 1. ) Heaven the habitation of God , so called by an Anthropopathy , as he is elsewhere said , to dwell in the highest , Psal. 3.5 . I cryed unto the Lord with my voice , and he heard me out of his Holy Hill , that is , from Heaven : As if he had said I am cast out from the place of the Terrestrial Sanctuary appointed in Jerusalem , but there is yet an open access to the Holy Hill of God his heavenly habitation , where my Prayers shall be heard , and shall implore the wished help against those rebellious and stubborn Enemies . So Psal. 99.9 . Psal. 121.1 . and 123.1 . and 15.1 . — 18.8 . 2 , Sam. 22.8 . 2. [ Kingdoms ] and [ Empires , ] which like Mountains have a preheminence in the World , Psal. 30.7 . Lord by thy favour thou hast made my Mountain to stand strong , that is , thou hast given my Kingdom strength and tranquility , Psal. 76.4 . Thou art more glorious and excellent than the Mountains of prey — that is , the Kingdoms of the wicked , who unjustly plunder and prey upon the World , Jer. 51.25 . Behold I am against thee O destroying Mountain , saith the Lord , &c. Illyricus , So he calls Babylon , although it was situate in a plain , because of the loftiness of its Dignity and Power , by which as a very high Mountain it hung over other Cities and People . But others think , that by the vast circuit and thickness of its Walls it rise like a Mountain ; for Herodotus , Strabo , Pliny , and Diodorus Siculus affirm that the Walls of Babylon were 50 Cubits thick and 200 Royal Cubits high . And that which is added in the same place , that Babylon should be made a burning Mountain , is to be understood of the rubbish and ruinous heap which was left like a Mountain after the burning of that great City . — Hab. 3.6 . The Everlasting Mountains were scattered , and the perpetual Hills did bow , that is , the Kingdoms of the peoples were suddenly shaken and overthrown : He speaks of the blessing of God , which expelled the Canaanites and distributed their Lands to his people by his Ministers Moses and Joshua . See Exod. 15.14 . &c. 3. Any proud Enemies of the Kingdom of God , Esa. 2.14 . The day ( of the Anger ) of the Lord — upon all the High Mountains , and upon all the Hills that are lifted up , that is , upon all such as are proud and lifted up because of their power . As appears , ver . 11.12 , 17. Also by the Cedars of Lebanon that are lifted up and the Oaks of Bashan , ver . 13. And the High-Towers and fenced Walls , ver . 15. Esa. 40.4 . Every Valley shall be exalted , and every Mountain and Hill shall be brought low , &c. This is a metaphorical description of the effect of John Baptists Preaching , of which the Prophet speaks here . Upon which Musculus — The Doctrine of Repentance , humbles Mountains , and Hills , and makes plain the uneven , and crooked , that is , it brings down the proud , depraved , and wicked , And the Consolation of the Kingdom of God , which is joyned to the Doctrine of Repentance , lifts up the Vallies , that is , it comforts and refreshes the humble , the poor in spirit and the dejected . The forerunner of the Lord did exactly prosecute both these parts in preparing the way for our Lord , saying , Repent , for the Kingdom of Heaven is at hand , Matth. 3. &c. Esa. 41.15 . Thou shalt thresh the Mountains , and beat them small , and shalt make the Hills as chaff , that is , thou shalt destroy thine Enemies though they be most proud and powerful , notwithstanding thou dost seem but as a worm , ver . 14. He speaks by the Spirit to the Church of Christ , which by vertue of the heavenly word , works these things gloriously : The Chald. renders it thou shalt slay those people , destroy their Kingdoms , and make them as chaff . See Zach. 4.7 . &c. More especially there is mention of Bashan , Psal. 68.15 . which was a mountainous Country , famous for excellent pasture , the Beasts that fed there being very fat , strong , and great — hence the Bulls , Rams , or Heifers of Bashan are metaphorically put for fat , Deut. 32.14 . which is also transferr'd to Men , Psal. 22.12 . Strong ( Bulls ) of Bashan have beset me round , that is , the Enemies of Christ who were strong and fierce , &c. See Amos 4.1 . The Oaks of Bashan are used in the like sence , Esa. 2.13 . Zach. 11.2 . Carmel was a Mountain famous for Fields , Vines , Olive-trees , and Fruit bearing shrubs , and is by a metaphor put for any good and fruitful Country , Esa. 16.10 . Jer. 2.7 . Some think this Translation is made because of the Etymology of the Word , that alledging that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carmel is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kerem , vinea , a Vineyard , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plenus , full , that is , full of Vineyards . The Word is also Translated to spiritual things , Esa. 32.15 . and mention is made of it in the description of the New Testament Church , and its vigor and glory , Esa. 35.2 . [ Lebanon ] a Mountain , denotes the Grandees in the King of Assyria's Army , because of the height , statelyness and plenty of the Trees there , Esa. 10.34 . And Lebanon shall fall by a Mighty One , that is , even the stoutest and most valiant in that Army shall be slain by the Angel of the Lord. In the foregoing part of the verse 't is said , and he shall cut down the thickets of the Forest with Iron , where we are to understand the other part of the Army , who together with their chief Captains and Champions were to be cut off . [ Hill ] if added to Mountains is sometimes taken metaphorically in the sence given before . Some by Everlasting Hills , Gen. 49.26 . Understand Patriarch , Prophets , and illustrious Saints , who exceed others as Hills do Valleys , but it is thought that the phrase unto the utmost bound of the Everlasting Hills , is better expounded unto the end of the VVorld , that is until the Hills be moved , which are always immovable : And by this reason also Esa. 54.10 . The Covenant of Divine Grace is compared to Hills and Mountains immoveable . A [ Rock ] ( which is a great Stone in height resembling a Mountain ) by a Metaphor denotes a firm , stable , or secure place from dangers , and consequently Refuge and Protection , Psal. 40.2 . — and 27.5 . and 61.2 . Esa. 31.9 . and 33.16 . Jer. 51.25 . &c. A [ Den ] is a Cavity or hollow place of Stones or great Rocks in which Thieves and Robbers hide themselves , hence Christ calls the Temple of Jerusalem of a Den of Theives , Matth. 21.13 . Mark 11.17 . Luke 19.46 . which is taken from Jer. 7.11 . because of their false Doctrine , perverse lives , oppressions , unrighteousness , &c. Each of which is spiritual Robbery . Neither is the allusion of a Den to that spacious and vast Temple insignificant ; for we find recorded by Josephus lib. 14 c. 27. and by Strabo lib. 16. that there were Dens in that Country so great and spacious that 4000 men may at once hide themselves in one of them . A [ Valley ] because of its lowness and the obscurity of its shade which broken and hanging Hills and trees cause , metaphorically denotes humiliation , griefs , and oppressions , Esa. 40.4 . Luke 3.5 . Jerusalem is called the Valley of Visions , Esa. 22.1 , Because it was the seminary of the Prophets , &c. Psal. 23.4 . Yea though I walk in the Valley of the shadow of Death , I will fear no evil , that is , although I should fall upon the utmost perils of Death — The metaphor is taken from Sheep , who when they stray in those obscure and desolate Vallies are in danger to be destroyed by Ravenous beasts . See Psal. 119.176 . I have gone astray like a lost Sheep , &c. Psal. 84.6 . Who passing through the Valley of Baca make it a well : The Rain also filleth the Pools — This text in the Hebrew is thus — Passing through the valley of Mulberry-Trees they make him a well , and the Rain with blessings ( or most liberally ) covereth them , that is , although the Godly ( whom ver . 4 , 5. he calls blessed because they dwell in the House of the Lord , still praising him , and with a strong Faith cleaving to him , &c. ) should be involved in divers calamities ( which is metaphorically expressed by passing through the Valley of Mulberry-trees , that being a barren and dry place , Mulberry-trees usually growing in such ground , 2 Sam. 5.22 , 23 , 24. ) yet they trust in God and make him their Well , by whom as from the living stream of Health and Comfort they are abundantly refeshed , raised up and comforted , and as it were with a wholesome Rain made fruitful . It follows ver . 7. That they go from strength to strength ; that is , by the Power of God they shall subdue and overcome all Enemies and Evils that annoy them . It follows in the Hebrew thus The God of Gods shall be seen by them in Sion , ( that is in the Church of Believers ) that is , he will graciously manifest himself to them , both by the Word of Life , and by his excellent help — Compare Psal. 50.23 . with this text . There are other vallies metaphorically made use of as , Hos. 2.15 . I will give the valley of Achor for a door of hope — This is a Promise of Jehovah to the Church ; by which phrase the consolation of his spirit in adversity , and the comfort of hope is understood . Achor signifies perturbation or trouble , and received that name from the great perturbation of the people of Israel , Josh. 7.24 , 25 , 26. It was in that valley which borders upon Jericho , that they had the first hope of possessing the Land of Canaan . So they believing in the valley of Achor , that is , being full of trouble and d●●sturbance , they are raised up by a gracious consolation out of Gods word , and are comforted by the hope of eternal Life . The Valley of Jehosaphat is put for the Church , Joel 3.2 . The valley of Gehinnon or Hinnon from whence Gehenna ( put for Hell ) comes , afford no other Metaphors . A [ Desert ] which is a part of the Earth little inhabited , and manured , wanting pleasant Rivers , elegant Trees , Fruits , &c. is often put for the Gentiles , who are strangers to the Kingdom of God , and are destitute of the means of eternal Life — Hence Fountains of Living Waters , and good Trees are promised to the Desert , by which the Calling of the Gentiles to the Kingdom of Christ is intimated , Esa. 35.1 , 2. and 41.18 , 19. and 43.19 , 20. And by those Fountains the saving Doctrine of Christ ; but by Trees the Teachers of the Word , and true Believers are to be understood . [ The lower parts of the Earth ] Psal. 139.15 . signifie the Mothers Womb , and so the Chaldee translates it . By this phrase we are fairly inform'd what our original is , viz. the Earth . Some say that the phrase , Eph. 4.9 . He also descended into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lowest parts of the Earth , is to be taken in this sence : But this is most properly to be understood of the state of his deep and most profound humiliation ; as his ascending on high , is to be understood of the state of his most super-eminent exaltation . Brentius upon Act. 1. pag. 19. says — See the miseries and calamities , which man must of necessity endure for his sin , and you will find him as it were in the lowest part of the Earth , what is lower than the pit of Death ? What 's deeper than Hell ? When David said , Out of the depths have I cryed to thee O Lord , surely he cries from no other place , than from the sence of Death and Hell , in which for his sins he was comprehended , &c. [ The Deep of the Earth ] and the terms that are analogical to it as a Pit , an Abyss , or swallowing deep metaphorically denote , 1. The Grievousness of Evils , Miseries , and Calamities , Psal. 55.23 . and 71.20 . and 88.6 . Prov. 22.14 . Esa. 24.17 , 22. Lam. 4.20 . and 3.47 , 53. Zach. 9.11 . Hence the phrase to dig a pit for another , that is , to conspire mischief , and to fall into the pit he digged for another , that is , to be overwhelmed with the same evil he provided for another . See Psal. 7.15 , 16. and 9.15 , 16. Prov. 26.28 . Jer. 18.20 . Psal. 94.12 , 13. 2 Thes. 1.5 . &c. By Sepulchres which are under the Earth great Calamities are likewise signified , Psal. 86.13 . and 88.3 , 4. &c. 2. That which is Abstruse , hid , or inscrutable , as an abyss , or bottomless pit , cannot be seen or known through Psal. 36.6 . and 92.5 . Rom. 11.33 . 1 Cor. 2.10 . Rev. 2.24 . See Esa. 29.15 . and 31.6 . Hos. 5..2 . and 9.6 . 1 Tim. 6.9 . &c. From [ Mud , ] [ Dirt , ] [ Dust , ] and [ Dung , ] also Metaphors are taken which denote 1. Men in a Vile and Contemptible condition , 1 Sam. 2.8 . Psal. 113.7 . Hither may we refer where the Apostle calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 1 Cor. 4.13 . Made as the filth of the World , and the off-scouring of all things , because of the ignominy and contempt which he suffered . Erasmus in paraphrase , Others are much honoured by you , but we for your sake to this day , are accounted as the trash of this World , than which nothing can be more abject , or trampled upon . See Lam. 3.45 . To which place a great many say the Apostle had respect . 2. Evils and Adversities , Psal. 69.2 , 14. Jer. 38.22 . Lam. 4.5 . 3. Death , or a most ignominious casting away , Psal. 83.10 . Which is called the burial of an Ass , Jer. 22.19 . See 2 Kings 9.37 . Jer. 16.4 . &c. 4. A thing had in great esteem among men , but is really vile , sordid , and noxious , Hab. 2.6 . That ladeth himself with thick Clay or Mud by this is to be understood a vast power of Riches , which do not profit , but rather prove grand snares and hurtful impediments to the wicked possessors , as if they had been immerg'd in thick Mud , or should take it along , as their burthen . As Mud is an impediment to a Traveller , by how little he can go forward : And by how often he endeavours to dispatch , by so much is he involved in a more dangerous intricacy : So great Wealth , in the way of Godliness are a hinderance to him that sets his heart upon it Mar. 10.23.24 . Luk. 8.14 . See Esa. 24.20 . Phil. 3.8 . I count all things but loss — and Dung that I may win Christ — He speaks of those things , which before his Conversion he magnifi'd , and put his confidence , for Salvation , in : But now being converted to Christ , he despises them as the most sordid and vilest things , being not only unprofitable for Salvation , but most pernicious if confided in . Others expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is thrown to dogs — So Suidas takes it . And it is to be noted that in the second verse false Apostles are called Dogs , whose corrupt works the Apostle cautions against . By Mud , Dirt , and other Filth the Members and Apparel of a man are polluted and contaminated ; which contamination is brought frequently to denote the Filthy nature of sin , Esa. 64.6 . 2 Cor. 7.1 . Eph. 5.27 . Tit. 1.15 . 2 Pet. 2.10 , 20. ( with ver . 13 , 22. ) Jud. ver . 23. Jam. 1.21 . Rev. 3.4 . To this Washing and Cleansing are Contrary , by which the taking away of sin is noted . [ The Dust ] of the Earth likewise signifies contempt , abjection , misery , and mourning , 1 Sam. 2.8 . Job 16.15 . Ps. 7.5 , 6. Ps. 22.15 , 16 , 29 , 30. and 44.25 , 26. and 113.6 , 7. Psal. 119.25 . Esa. 47.1 . and 52.2 . Lam. 3.16 , 29. [ Ashes ] In a metaphorical signification and by allusion of the Name agrees with Dust , with which it is sometimes joyned , sometimes not . For the Dust is indeed Ashes , only that is a grosser matter into which a thing burnt is reduced . By this is signifi'd frailty and vileness , Gen. 18.27 . Eccles. 10.9 . where nevertheless there is respect had to mans first original which was Dust and Ashes — Sometims it signifies great Calamity , and the sadness , and mourning that ensues , Esa. 61.3 . Ezek. 28.18 . Mal. 4.3 . Lam. 3.16 . For Mourners were formerly wont to throw Ashes upon . their Heads , yea to lye in it , as appears , 2 Sam. 13.19 . Job 2.8 . and 42.6 . Esa. 58 5. Jer. 6.25 . Ezek. 27.30 . Jon. 3.6 . Matth. 11.21 . &c. The same metaphorical signification is in the phrase , to feed on Ashes , Psal. 102.9 . I have eaten Ashes like Bread , that is , I am in very great grief or trouble , Esa. 44.20 . He feedeth of Ashes , a deceived heart hath turned , him aside — He speaks of the Idol , which can bring nothing but mourning and all evil to its adorers . So much of simple bodies and what bears Analogy with them . Of Compound we will treat in the following Chapters . CHAP. XI . Of Metaphors taken from Minerals , Plants and Living Creatures . COmpound Bodies according to the Physical distinction are either Inanimate or Animate . Inanimate are Mettals , Stones , and Concrete Juices , as Salt — Animate are either Vegetative , Sensitive , or Rational . Of the first kind are Plants , or Things growing out of the Earth . Of the second kind , Brutes . Of the third kind Men and Women . Of which distinctly and in Order . Metaphors taken from Inanimate Bodies . GOLD ] metaphorically signifies quoad Naturalia , as it respects Naturals . ( 1. ) A clear and shining liquor like Gold , viz. Pure Oyl , Zach. 4.12 . ( 2. ) Serenity of Sky , when it is of a yellowish red , Job 37.22 . Fair weather cometh out of the North — in the Hebrew 'tis Gold cometh out of the North , that is ( as Schindler says ) a clear Air without Clouds , or a wind pure as Gold , and purifying the Air , making it as pure as Gold : The North Wind , hence called by Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the causer of serenity . The Septuagint rendred it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Clouds shining like Gold. As it respects Spirituals , Gold signifies the pure Doctrine of the Gospel , as Silver , and precious Stones do , 1. Cor. 3.12 . Also the Grace and benefits of Christ our Saviour ; or , which is the same thing , true Wisdom received by the Word of Christ , Rev. 3.18 . and even Life Eternal , Rev. 21.18 . [ Silver ] is taken or put for an excellent or very fair thing , whence the Word of God is said to be as Silver tryed in a Furnace of Earth , purifyed seven times , Psal. 12.6 . where respect is had to its great purity . Hence our Saviour is said , Mal. 3.3 . To be a Refiner and purifyer of Gold and Silver , that is , to institute a repurgation of his heavenly Doctrine . The phrase in Esa. 1 : 22. Thy Silver is become dross , denotes corrupt doctrine , and a depraved Life . The rebellious people of the Jews are called Reprobate Silver , as if it were said , overmuch corrupt , and therefore good for nothing but to be reprobated , or cast away . The Excrements of Silver , as Dross , Tin , and Lead denote Idolaters , wicked and reprobate people , Esa. 1.25 . ( See Psal. 119.119 . Prov. 25.4 , 5. Ezek 22.18 . and the following verses ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fragment , or ( by a Syllepsis ) fragments , Esa. 1.28 . are called the particles or refuse of that dross , with which the Prophet compares the wicked , because , like that , not to be healed , &c. [ Brass and Iron , ] denote hardness and solidity , Deut. 28.23 . Esa. 48.4 . Jer. 1.18 . Mich. 4.13 . Iron also denotes great Troubles and Crosses , if a Furnace ( which because of the Fire it contains , is a symbol of Calamity ) be added , Deut. 4.20 . 1 Kings 8.51 . The like is to be understood if it be added to a Yoke , as Deut. 28.48 . And to a Rod , Psal. 2.9 . each of which by themselves , signifie Affliction . There is an obscurer place , Jer. 15.12 . Shall Iron break the Northern Iron , and the Steel or Brass , which some expound , that the Northern Enemy , viz. The Assyrian Army was plainly invincible . Others on the contrary , that there would assuredly come another Enemy , who should break and chastise the Assyrians , to wit , the Persians , &c. Vatablus chooses the former fence , by the first Iron , understanding the Jews : He compares ( says he ) the strength of the Jews to pure Iron , and the strength of the Chaldeans to Iron , which is mixt with much steel , and therefore stronger : As if he had said , shall the Jewish Iron Sword break the Chaldean , well temper'd with Iron and Steel ? No , Iron and Brass , he calls Iron mixt with Brass , that is , Steel . Junius and Tremellius take it as a confirmation of the foregoing promise ver . 11. which God made by the Prophet , that he would defend them from the hostility of the Chaldeans and would make them to intreat them well , and therefore they expound the first Iron , the Chaldeans , and the latter Iron and Brass ( that is Steel ) from the North or Chalybes , ( for there were a people of that Name in the Northern parts of Pontus , from which Chalybes or Steel , took its Name , as Virgil in the 2 Book of his Georgicks and Strabo in his 12th . Book of Geography Witness ) Jehovah himself ; as if he ( viz. Jehovah ) had said these are Iron , but I who interpose or come to releive thee , am a Wall of Steel to thee ; therefore you have no cause to fear , that you should be broken by those Enemies . It is said Esa. 60.17 For Brass I will bring Gold , and for Iron will bring Silver , and for Wood Brass , and for Stones Iron — which signifies the restauration or Redemption of Mankind , and the Change of the legal into an Evangelical dispensation by the Messiah . A [ Stone ] if transfer'd to a Man , sometimes denotes a great stupidity of mind , 1 Sam. 25.37 . Sometimes hardness of heart , and the state of the sinner before Conversion to God , Ezek. 11.19 . and 36.26 . To which the Contrary is , that such as are converted and believe are called living Stones , 1 Pet. 2.5 . With respect to Christ who is called the precious and elect Stone , upon which they are spiritually built , Eph. 2.20 , 21 , 22. &c. This Word ( Stone ) is also used in a good sence , Gen. 49.24 . But his Bow abode in strength , and the Arms of his hands were made strong , by the hands of the mighty God of Jacob , from thence is the Shepherd , the Stone of Israel — that is , Joseph stood and was sent by the most powerful God to feed Israel and his Family as a Pastor , and to prop them as a Stone , to wit , when he supplyed and preserv'd his Fathers whole house from Egypt . Some think that this man of God did Prophesie of times to come , and that by Pastors we should understand Prophets , and by a Stone , eminent Kings and Princes that were to come of the Family of Joseph among the People of Israel , which people they were to lead forth , and teach , and to support them , as a Rock or a Foundation Stone supports the Building . It is said Zach. 12.3 . That Jerusalem will be made a stone of burden for all people , upon which words Jerome notes , Formerly in little Villages , Little Towns , and little Castles , they were wont to place round Stones of great weight , which the youth for exercise sake , were wont to strive who could lift them highest , some could lift only to their Knees , some to their Navels , some to their Shoulders and Head , some ( that made an ostentation of their strength ) with erected hands , threw them over their , heads , &c. Hence the Prophet alludes ( say they ) , that if any Nations will adventure to assault the Church to remove it from its place , and toss it at their pleasure , they shall sink under their burden , and be even crusht to pieces ; even by the power and strength of the chief Corner-stone of the Church , Luke 20.17 , 18. From [ Quarries ] of stone an elegant Metaphor is taken , Esa. 51.1 . Look into the Rock whence ye are hewen , and to the hole of the pit whence ye are digged . He speaks of the Godly Israelites sprung from Abraham and Sarah , as ver . 2. The Reason of this metaphorical phrase Junius and Tremellius fairly deduce from the Argument of this chapter — Thus Christ argues , I promise that I will comfort and restore the Church , although it be wasted and almost nothing , ver . 3. and that you may the easilier beleive this , remember that you are come of Parents , that had never begot Children , if God by his powerful Word ( as a hammer break Stones out of a Rock , ) had not done it : And therefore you who are in the same Covenant , are to experience the same vertue and power of God. See Ezek. 4.1 . Exod. 24.10 . Prov. 17.8.23 . More specially there is a metaphorical mention of gems in the description of the Glory and the inward splendor of the Church of Christ , Esa. 54.11 . Behold I will lay thy Stones with fair colours , and lay thy Foundations with Saphires — And ver . 12. I will make thy Windows of Chrystal , and thy gates of Carbuncles , and all thy borders of pleasant Stones — that this relates to the New Testament times , appears by the following words , ver . 13. And all thy Children shall be taught of the Lord , which words , John 6.44 , 45. are cited by Christ , application being made to his Church . It s Foundation is said to be laid in Saphires and Carbuncles , that is , in the true knowledge of Jesus Christ , who is the only foundation of the Church , Matth. 16.16 , 18. 1 Cor. 3.12 . Esa. 53.11 and withall the most precious and resplendent Gem. It is expounded Isa. 54.14 ▪ In Righteousness shalt thou be established , which is the Righteousness of Christ applyed by true Faith in order to Salvation . Its Windows are said to be of Chrystal , by which the Apostles , Evangelists , and other faithful Preachers of the Word of God , and their sacred Preaching of Jesus Christ are to be understood , through which , as by Chrystalline and most transparent Windows , heavenly light gets into the Church . Its Gates are said to be of Carbuncles ( a Gem of a flaming colour which derives its name from kindling ) by which the continual Preaching of the Word is understood , that door of utterance , Col. 4.3 . 1 Cor. 16.9 . The Gates that shall be open continually , Esa. 60.11 . By which such as enter are enlightned as by a sparkling Gem , and kindled by a Divine Fire , Luke 24.32 . Did not our heart burn within us ? &c. Lastly all its Borders are said to be of pleasant Stones , that is , most lovely and desirable — By which the amplitude or largeness of the Church of Christ gathered by the Preaching of the Gospel in the whole World , built upon Christ himself and his saving knowledge is understood . But we must observe , that these things are to be most compleatly fulfilled in the heavenly Jerusalem and life Eternal , as in its description , Rev. 21.10 , 11 , 18. &c. appears . By the metaphor of a Pearl the saving Word of God is expressed , Matth. 7.6 . So the Kingdom of heaven , that is , the Church gathered by the Word , is compared to a Pearl , Matth. 13.45 , 46. An [ Adamant or Diamond ] ( a precious and most hard Stone ) is brought to denote the pravity and diabolical hardness of mans heart , Zach. 7.12 . [ Salt ] that good Creatures of God , so called by the Evangelist , Luke 14.34 . Because of its vertue to preserve from putrefaction , and season , or give a relish unto meat , is by a metaphorical Translation applyed sometimes to the Apostles , and other Teachers of the Word of God , Matth. 5.13 . whose office it is to take care that by sound Doctrine , and a blameless example of Life , their Auditors be preserved from any Corruption as well in the fundamentals of Religion , as also ( as far as may be ) from any blemish in external Life and Conversation . For as Salt applyed to meat consumes the depraved or corrupt humors , and so preserves from putrefaction ; so the Ministers of the Gospel by sound Doctrines , and by a prudent application of legal reprehension preserve men from being putrified in sin , and are instruments to make them savoury , that is , that they may please God , and so obtain ( through his mercy in Christ ) eternal blessedness . Theophilact on Mark. 9.50 . says , that as Salt hinders the generation of Worms in Meat : So the Preaching of the Gospel , if quick and home , seasons carnal men so , that the Worm of restlesness shall not generate in them . Sometimes it signifies Wisdom and Prudence , Mark 9.50 . Col. 4.6 . Upon which Illyricus , Wisdom keeps the Actions , Lives , and Manners of men from any fault , as Salt does flesh and other things : And makes life , manners , and speech grateful and acceptable to all , as Salt gives a grateful relish to meat . To this Speech seasoned with Salt corrupt Communication is opposed , Eph. 4.29 . that is , obscene , foolish , or impious talk , which for the want of this spiritual Salt , as it were stinks , and is unsavoury to God and Holy men . What we translate Job 1.22 . In all this Job sinned not , nor charged God foolishly , is ( word for word ) in the Hebrew thus , In all these Job sinned not , nor gave unsavouriness against God , viz. sinful words , as the Chaldee renders it . Impiety is noted by the same Word , Job 24.12 . We have mention of a Covenant of Salt , Numb . 18.19 . 2 Chron. 13.5 . Which signifies that which is lasting and perpetual , the reason of the Speech is , because things Salted last very long and do not putrifie . See Luth , marginal . Schol. in Numb . 18.19 . [ Sulphur or Brimstone ] joyned with Fire , denotes most heavy punishments , Deut. 29.23 . Job 18.15 . Psal. 11.6 . Esa. 34.9 . Ezek. 38.22 . Hence it is put in the description of Hell , Esa. 30.33 . Rev. 14.10 . and 20.10 . and 21.8 . All which places ( some say ) allude to the destruction of Sodom and Gomorrah by Fire and Brimstone , Gen. 19.24 . Metaphors taken from Things Growing out of the Earth . THings Growing out of the Earth are to be considered distinctly , with respect to their Parts , as also with respect to their Kinds and Species . The Parts are these , 1. [ Seed , ] of which a Plant grows , metaphorically signifies the Word of God by power and vertue of which , a man is New born , and becomes an acceptable Tree or Plant to God , ( Esa. 61.3 . ) 1 Pet. 1.23 . Being born again , not of corruptible Seed , but of incorruptible , by the Word of God which liveth , and abideth for ever . 1 John 3.9 . Whosoever is born of God , doth not commit sin ; for his Seed remaineth in him : And he cannot sin because he is born of God ; Which is expounded , Psal. 119.11 . Thy Word have I hid in my heart , that I may not sin against thee ; and Luke 8.15 . But that sown in the good ground , are they , which in an honest and good heart , having heard the Word , keep it , and bring forth with patience . To this may be compared the fifth and 11th . verses of this chapter , where it is expounded , that the Seed is the word of God. By the same metaphor it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sermo insititius , the ingrafted word , Jam. 1.21 . ( mention being made of Regeneration , ver . 18. ) that is , which God by the power of his Spirit , does , as it were , sow and Plant in the hearts of men , that it may take root there , and bring forth fruit acceptable to God. ( 1. ) Seed as to outward appearance is but a mean thing , neither is its vertue apparent or visible : So the word of God , is much despised and contemned in the world , 1 Cor. 1.21 . 2. Good Seed , cast into good ground , does germinate , and put forth a Plant , by whose vertue and power it continues its kind : So the Word of God , received in a good heart , makes a man such as it self is , that is , spiritual , and quickned with a divine life , because that Seed is Spirit and Life , John 6.63 . ( 3. ) That Seed may grow , there is need of the Suns heat , and Rain or Dew : So God himself gives increase to the seed of the heavenly word , 1 Cor. 3.6 , 7. The Sun of Righteousness influences it with its celestial heat , and waters it with the Rain or Dew of its Holy Spirit , Esa. 44.3 . &c. When the Verb [ To Sow ] is attributed to God , it denotes a multiplication of blessings to men , Jer. 31.27 . Hos. 2.25 . Zach. 10.9 . To which the phrase , Nah. 1.14 . is contrary , the Lord hath given a Commandement concerning thee , that no more of thy name be sown , that is , thou shalt be slain , and shalt perish without recovery . When attributed to men , it signifies such things as are done in our life time , from which good or evil is to be expected . And so expresses either the exercise or practice of piety or impiety . Examples of the former are to be read , Psal. 126 , 5 , 6. Prov. 11.8 . Hos. 10.12 . 2 Cor. 9.6 . Of the latter , Prov. 22.8 . Job 4.8 . Jer. 4.3 Hos. 8.7 . Of both , Gal. 6.8 . &c. When it is said of humane Bodies that they are sown , it denotes their Death and Burial , 1 Cor. 15.42 , 43 , 44. To which the Resurrection from the Dead is opposed . For the Apostle metaphorically changes the word speaking ver . 36. Of the Seed as of the Body ; but here of the Body as of Seed . A [ Root ] which is the Basis or lower part of the Plant , and the principle or beginning of accretion is put for any original or foundation of a thing , Deut. 29.18 . Esa. 14.30 . Rom. 11.16 , 17 , 18. 1 Tim. 6.10 . Heb. 12.5 . And for a prosperous state of things , Job 29.19 . Hence comes the phrase to take Root or to Root , that is , to be in a good condition , or to multiply or thrive in any outward blessing , Job 5.3 . Psal. 80.9 . Esa. 27.6 . and 37.31 . Jer. 12.2 . And on the contrary , the drying up of the Root , denotes the destruction of the wicked , Job 18.16 . Esa. 5.24 . Hos. 9.16 . Mal. 4.1 . More specially the Roots of the feet ( for so 't is in the Hebrew , Job 13.29 . but in our English Translation , heels of my feet , an exposition rather than a Translation ) signifie the heels or knuckle bones , because they are the lowest part , as a Root is to a Plant. The Root of Jesse , Esa. 11.1 . Seems to note the Patriarchs from which Jesse and David were sprung . To be Rooted is spoke of the Mystery of our Regeneration , and a corroboration or strengthning in Faith and Piety is signifyed thereby , Eph. 3.18 . Col. 2.7 . To which we may fitly compare , Job 19.28 . But ye should say , why persecute we him , seeing the Root of the matter is found in me ? that is , when Rooted by Faith in God I keep mine integrity , as Junius and Tremellius expound it . A [ Branch ] with many Synonymous Terms is frequently proposed in Allegories signifying by the similitude of a growing , green , and thriving Tree , Prosperity , and on the contrary by the similitude of a withering Tree , misfortune and calamity , Gen. 49.22 . Job 15.32 . and 29.19 . ( where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Branch , as chap. 18.16 . ) Psal. 80.10 , 11. Esa. 25.5 . Ezek. 17.6 . &c. and 16.10 , 11. and 31.3 . &c. Mal. 4.1 . &c. By the term [ Branches ] Paul understands the Israelites of that time Rom. 11.16 , 17 , &c. who were descended ( or proceed ) of the first Patriarchs as from a Root . The Church is called the Branch of Gods planting , Esa. 60.21 . Because ( as it were planted in Christ the tree of Life , ) he has a singular love and care for it , vegetating , comforting and preserving it by his spirit , and at last eternally saving it . A [ Leaf , ] because it easily falls and withers , carries the notion of vileness and vanity , Job 13.25 . But in regard the leaves of some Trees are always green , under the similitude of such a Tree , eternal Life is described , Ezek. 47.12 . See Rev. 22.2 . also the Righteous who are Heirs of eternal Life , Psal. 92.13 , 14. With Psal. 1.3 . and 52.10 . The greeness of leaves is called a budding or germination , which word ( viz. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is by a metaphor brought to signifie , sometimes natural things , as the hairs of the head and beard , Lev. 13.37 . 2 Sam. 10.5 . Judg. 16.22 . Ezek. 16.7 . and 43.19 . and 61.11 . The word flourishing , reviving , or more properly growing green again , is elegantly translated , Phil. 4.10 . to signifie the mind of man stirred up by Love and Benevolence to no good . On the contrary to be dried up or withered is put for Death or being taken away , Joel . 1.12 . A [ Flower ] denotes prosperity , Esa. 5.24 . See Job 15.33 . Job 30.12 . But because a Flower is easily cut down , and withered , it is put for any thing that is , frail , uncertain or transitory , Esa. 28.1 , 4. Psal. 103.15 , 16. Jam. 1 ▪ 10.11 . 1 Pet. 1.24 . Esa. 40.6 , 7 , 8. To [ Flourish ] is put for a prosperous state of men , Psal. 92.7.12 ; 13. and 132.18 . Prov. 14.11 . Esa. 27.6 . Hos. 14.8 . See also Esa. 66.14 . Ezek. 17.24 . What is said Ezek. 7.10 . The rod hath blossomed , pride hath budded , is understood by most Interpreters of the King of the Assyrians , now growing to the height of his Empire and authority , and preparing to besiege Jerusalem . The Chald. The Empire flourishes , and the wicked is got up . But Junius and Tremellius referre it to the people of Israel , translating it thus , that Tribe flourishing did bud out pride , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a Rod and a Tribe — to Flourish is also used of Vlcers and Leprosies , Exod . 9.9 , 10. Levit. 13.39 . &c. [ Fruit ] the metaphorical acceptation of this word is well known , and obvious every where , viz. that it is put for the consequent or effect of a thing , whether for good or evil . 'T is put for the consequent reward of Godliness , Psal. 58.11 . Verily there is a fruit for the Righteous ( so the Hebrew . ) The Chald. Certainly there is a good reward for the just . So Esa. 3.10 . Heb. 12.11 . Jam. 3.18 . 'T is put for the punishment of impiety , Jer. 6.19 . Behold I will bring evil upon this people , even the fruit of their thoughts , because they have not hearkned unto my words , nor to my Law but rejected it . The Chaldee says , the retribution or reward of their works . Good or evil works are also called Fruits , the good so called Matth. 3.8 . ( see Act. 26.20 . ) Rom. 6.22 . Gal. 5.22 . Eph. 5.9 . Phil. 1.11 . Bad works . So called Esa 10.12 . Jer. 21.14 . Rom. 6 , 21. The Reason of the Metaphor , is , because Godly and Wicked men are compared to good and bad Trees , of which the one bring forth good , the other bad Fruit , Matth. 3.10 . and 7.16 . And the following verses , chap. 12.33 . Jude ver . 12. Hence the Verb to [ Fructifie ] is put for the Study of Piety and good works , Hos. 13.15 . Luk. 8.16 . Rom. 7.4 . Col. 1.10 . And inasmuch as that is the effect of the Word of God , implanted by Faith in the hearts of men , therefore fructifying is attributed to it , Col. 1.6 . Hence the Apostle Paul says Rom. 1.13 . Now I would not have you ignorant Brethren , that oftentimes I purposed to come unto you ( but was let hitherto ) that I might have some fruit among you also ( or in you ) &c. that is , that it may appear to me when present , to the comfort of my Spirit , that the Gospel is as fruitful among you , as others . As good masters repute that fruit theirs , when their Disciples have commendably profited under their Teachings . On the contrary , to bring forth unto Death , is to be given up to wickedness , and perpetrate all evil works , Rom. 7.5 . By another Metaphor the word preached is called the fruit of the Lips , Esa. 57.19 : I create the fruit of the Lips , the Chald. the speech of the Lips ; as the Verb to fructifie is put for speech , Prov. 10.31 . Zach. 9.17 . to be unfruitful is attributed to such as want Faith , Tit. 3.14 . 2 Pet. 1.18 . To Evil works , Eph. 5.11 . To the Word of God , where it is not rightly received and kept , Matth. 13.22 . Mark 4.19 . Hitherto we have treated of some parts of things growing out of the Earth : Now we shall proceed . 1. Generally . 2. Specially , of the rest , which we shall reckon in order . A [ Plant ] if attributed to God , his Church and Believens are to be understood , Esa. 5.7 . — 60.21 . — 61.3 . Ezek. 34.29 . Hence Matth. 15.13 . Every plant which my heavenly Father hath not planted , shall be rooted up , which denotes such as are Heterodox , impious or hypocritical , in the garden of the Church , or in its outward Communion without the root of the matter . The word Planting attributed to God is sometimes taken generally , and signifies to form or make , Psal. 94.9 . He that planted the Ear , sh●●ll he not hear ? that is , he that formed it . Sometimes specially , and signifies to carry on , bless , and increase with felicity , Exod. 15.17 . 2 Sam. 7.10 . Psal. 44.3 . and 80.9 . Esa. 40.24 . Jer. 12.2 . and 18.9 . Ezek. 36.36 . Amos 9.15 . On the contrary to Pluck up is put for to take away blessing , to destroy and punish , Deut. 29.28 . 2 Chron. 7.20 . Jer. 18.7 . and 31.28 . Amos 9.15 . Sometimes this Plantation is most especially put to signifie the restauration made by Christ , and the sanctification of men to Life Eternal , Esa. 51.16 . Psal. 92.14 . Rom. 6.5 . To which belongs the term ingrafting , Rom. 11.17 , 19 , 23 , 24. put for the Communion of Saints in the Church . And in regard these things are effected by the Preaching of the Word of God , therefore Planting ( and Watering necessary thereunto ) is attributed to the Ministers thereof , 1 Cor. 3.6 , 7 , 8. where there is a most elegant subordination of these Planters and Waterers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that gives the increase , viz. Jehovah , who by the Ministry of the Word effectually operates or works out the Faith and Salvation of men . To Plant is said of a Tent or Tabernacle , because the cords of a Tent are fastened to Stakes fixt in the ground as Plants are fixt , &c. Dan. 11.45 . A [ Tree ] is often used by way of similitude — But in a Metaphor which is a short or concise similitude , sometimes it refers to man , Jer. 11.19 . Esa. 61.3 . Ezek. 17.24 . Matth. 3.10 . and 12.33 . Jude ver . 12. By which is signified his condition whether good or evil . Sometimes it relates to some certain , wholesom , or profitable thing , called for that Reason the Tree of Life , Pro. 3.18 . — 11.30 . — 13.12.15.4 . More specially some certain Names of good Trees are put , Esa. 41.19 . and 53.13 . and 60.13 . To signifie the amenity or pleasantness of the Kingdom of Christ , and the variety of its heavenly gifts , Zach. 11.1 , 2. Men of various or indifferent Estates in Israel ; Cedars , Firr-Trees , Oaks , the Trees of the Wood are expressed by Name . By Cedars and Oaks mentioned , Esa. 2.13 . The Nobility and great Ones of the Kingdom who were proud and elevated , are noted . Hence the Chaldee renders it , The Kings of the people strong and mighty , and the Tyrants of the Provinces . The Royal Family of David , from whence Christ according to the Flesh was descended , is proposed by the Allegory of a Cedar , Ezek. 17.22 . The Lopping of Boughs , and Cutting down the thickets of the Forrest , denotes the destruction of the People , Esa. 10.18 , 33 , 34. and 40.24 . Zach. 11.1 , 2. That part of a cut Tree , which is left above the Earth it s called the Stock , Stem or Trunk . Which word is metaphorically translated , to denote the mean and humble original of Christ according to the Flesh , or his temporal Nativity from the progeny of David , Esa. 11.1 . And there shall come forth a rod out of the stem of Jesse , &c. A [ Beam ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the disparate term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a mote , ( which is a small splinter flying out of a cleft piece of wood Hesych & Athen. lib. 13. ) are used to express the difference and degrees of sinners , Matth. 7.3 , 4 , 5. Where Christ Allegorically demonstrates the craft of Calumniators , who are mighty curious and inqusitive into the failings or infirmities of others ( although slight like motes ) but very blind and dull in examining their own faults , ( though grievous , great and weighty like a beam . ) Here we have also an admonition concerning our Duty , which is first to search our own wallet , which hangs at our back , and having well shaken it and cleared it , we may proceed to the examination of our Brothers Crime . [ Thorns ] sometimes signifies wicked and mischievous men , Numb . 33.55 . Josh. 23.13 . ( In which the Enemies are emphatically called Thorns and Prickles in their Eyes , that is , such as are of all things most troublesom and hurtful , so as that the Eyes cannot endure , so much as a little chaff , mote , thorn or prickle , without horrible torment ) Psal. 58.9 . Esa. 9.18 . — 10.17 . — 27.4 . Ezek. 2.6 . — 28.4 . See also because of the similitude , 2 Sam. 23.6 , 7. Esa. 33.12 . Nah. 1.10 . Matth. 7.16 . Luk. 6.44 . &c. Sometimes Thorns signifie impediments met withal , Hos. 2.6 . I will hedge up thy way with thorns , &c. Jer. 4.3 . Matth. 13.7.22 . A [ Reed ] is a weak shrub , easily agitated or shaken by a small gust of Wind , 2 Kings 14.15 . Sometimes denotes men that are unc●●●tant , light , and of a doubtful Faith , Matth. 11.7 . Luk. 7.14 . Sometimes men afflicted and penitent , called a bruised Reed , Esa. 42.3 . viz. A Reed of its self frail and weak , is much more weak if it be shaken and bruised . Our Saviour therefore promises that he will not by any means break such , but rather strengthen , consolidate and heal them . Sometimes it signifies men , great indeed , but unable to help , that are more mischievous and naught , on which some are apt to rely or depend , though to their loss , as such do who lean on a weak and broken Reed , to their own destruction , 2 Kings 18.21 . Esa. 36.6 . Ezek. 29.6 , 7. A [ Rush ] or Bulrush signifies men of the basest and lowest condition , Esa. 9.14 . — 19.15 . [ Wormwood ] because of its ungrateful tast and extream bitterness , is by a metaphor brought to signifie , sometimes sin , and evil , Deut. 29.18 . Amos 5.7 . and 6.12 . See Deut. 32.32 . Esa. 5.20 . Rev. 8.11 . Sometimes punishment or torment , Jer. 9.15 . — 23.15 . Lam. 3.15 , 19. See Prov. 5.4 . So much of the Species of things growing out of the Earth , which yeild any Metaphors , to which we may fitly subjoyn , where mention is made of the containing Subject ; Which is , ( 1. ) A Wood. ( 2. ) A Garden . A Wood , inasmuch as it contains many barren Trees , is a symbol of infidelity and impiety , Esa. 32.15 . And because it is full of Trees and Shrubs , it carries the notion of an entire Army , Esa. 10.34 . Of both which we have spoke before in the 10th . Chap. where we spoke of Carmel and Lebanon . A [ Garden ] is the place of the most eminent and choicest Plants and Trees , especially that first Garden which we call Paradise . The Church of Christ , Cant. 4.12 . is called a Garden inclosed ( or barred ) A Garden , because of its spiritual fruitfulness ; barr'd because hid to the World , hid with Christ in God , Col. 3.3 . The World knoweth us not , 1 John 3.1 . The same Church with its fruits of the Spirit , ver . 13. is called Paradise . Of which elsewhere . [ Heaven , ] or Eternal Life is called Paradise , Luk. 23.43 . 2 Cor. 12.4 . Rev. 2.7 . The reason of the metaphorical Appellation being drawn from the extraordinary pleasantness of that Garden , and the great plenty of good things there . Of Metaphors taken from the Olive-Tree and its Fruit. AMongst the things growing in the Land of Canaan , three are most eminent , by which its Goodness , Fruitfulness , and other Excellencies may be known , viz. The Olive , which is a Tree — The Vine , which is a Shrub — And Grain or Corn of all sorts . All which are joyned together , Deut. 14.23 . — 18.4 . Psal. 104.14 , 15 , 16. &c. Jer. 31.11 . Hos. 2.8 , 22. Joel . 2.19 . and in the common Version , Gen. 27.37 . Psal. 4.7 , 8. Where the Syriack Interpreter expresses all three . From each of these , and things that bear affinity or relation to them , there are a great many delicate Metaphors deduced in Scripture . The People of Israel are called an Olive , because of the great dignity with which they were invested by God , Jer. 11.16 . The Lord called thy Name , a green Olive-Tree , fair and of goodly fruit ; as if he had said thou hast been like a green and leafy Olive , which most beautifully flourishes , giving extraordinary hope of its Fruit. But the Antithesis follows — With the noise of a greàt tumult ( or tempests ) he hath kindled fire upon it , a●●d the branches of it were broken , that is , as Junius and Tremellius have interpreted it , they shall be like encountring storms of Winds , which rushing into this place shall shake down thy flowers , break the branches , that is , they will destroy small and great . Afterwards they will consume with fire the very Town , as if it were the stump of a Tree : That these things were transacted , the last Chapters of the Kings , Chronicles , and Jeremiah do fully make it out ver . 17. This Olive is said to be planted by the Lord , &c. Zach. 4. What are called the two Olives , ver . 3 , 11 , 12. are said to be the two Sons of Oyl , ( so the Hebrew ) ver . 14. that is , two Oleaginous Olives , plentiful , fat , having as it were a spring of Oyl , continually flowing . This Metaphor signifies the perpetual supplies of spiritual gifts to the Church through Christ , who was beyond measure anointed with the Oyl of gladness , Psal. 45.7 . from whom believers have this unction , 1 John 2.20.27 . But this was spoken to in the Chapter of an Anthropopathy . Rom. 11.17 . The Church of Israel is called an Olive eminent for fatness , whose root Abraham may be said to be , with respect to the Covenant , God entred into , with him , and the promise of a blessed seed , divine benediction , and Eternal Life made to his believing posterity , ( that is his Sons by Faith , who believe as he did , such being only the Sons of Abraham ) whether Jews or Gentiles , Gal. 3.29 . This being observed , it is easie for any one to understand why the Gentiles are compared to a Wild Olive , and what this ingrafting into the Olive , is ; and the partaking of its root and fatness , ( that is , the fatness proceeding from the Root , and diffused to the Branches , by the figure Hendiadys ) as also the cutting off of the branches . Rev. The two Witnesses raised by God ( by whom those sincere few Teachers of the Church , in the midst of the Antichristian Tyranny and fury preserved by God , are understood , expressed by the number two because in the month of two or three Witnesses every Truth shall be established , Deut. 19.15 . 2 Cor. 13.1 . ) are called two Olives and two Candlesticks standing before the God of the Earth . In the former Metaphor we are to understand the consolation of the Word of God given by the Holy Spirit the Oyl of gladness , as also fruitfulness in good Works , as the Olive is a most fruitful Tree , and Constancy and Perseverance in the Faith under persecutions , as the leaves of the Olive do not wither , but are always green , and the wood of the Olive-Tree never rots through age : In the latter Metaphor Divine Illumination from the Word of God is understood , that this is taken from the fore-cited place of Zach. 4. is evident . [ Oyl ] The Fruit of the said Tree , is much valued , and much used amongst all sort of People and Nations . In Scripture Metaphors , sometimes it denotes an abundance of pleasant and acceptable things , Deut. 32.13 . Job 29.6 . Sometimes Joy and Refreshment of mind , if considered with respect to the anointing , Esa. 23.5 . Psal. 92.10 . and 141.5 . Cant. 1.3 . Esa. 61.3 . The Reason of the Metaphor is taken from the fragrancy and wholesomeness of this fruit . From hence we may in a manner give a reason for the Name of Christ and Christians , it being derived from the Vnction or annointing of the Holy Spirit , which is compared to Oyl . Esa. 10.27 . There is mention made of Oyl . And it shall come to pass on that day , that his burden shall be removed from off thy shoulder , and his yoke from off thy Neck , and the yoke shall be destroyed from the face of Oyl , or from before the Oyl — Which the Chald. expounds of the Messiah , Junius and Tremellius follow that exposition : Propter Oleum , because of the Oyl ( or Anointing ) that is , thou shalt be delivered by Christ , or for the sake of Christ , in whom rests the Spirit of Jehovah , who Anointed him , chapt . 61.1 . The Cause of that deliverance and vengeance is intimated , viz. The promise sometimes made to this People , of sending Christ to them , who is signified by the word Oyl , because he was to be Anointed with the Oyl of gladness above his fellows , &c. Metaphors from the Vine , &c. A [ Vineyard ] the place where Vines are planted , in a continued Metaphor and Parable signifies the Church as well of the old as New Testament , Cant. 8.11.12 . Esa. 3.14 . and 5.1 . &c. Esa. 27.2 , 3 , 6. Matth. 20.1 . &c. Of which pleasant similitude many have writ much . The quiet or free Plantation of Vineyards exhibits the notion of spiritual peace in the Kingdom of Christ , Esa. 65.21.22 . See Deut. 28.30 , 39. 1 Kings 4.25 . Micah 4.4 . &c. A [ Vine ] sometimes signifies good , sometimes evil . Examples of the former are to be read , Psal. 80.9 . &c. Esa. 5.2 , 7. Jer. 2.21 . Where the People of Israel introduced into the Land of Canaan , received as the people of God that they may serve him constantly in Righteousness and Piety , is understood . But this becomes degenerate , offending God with foul Idolatry and impiety ; all which by the Metaphor of a Vine , well planted , but much corrupted , is expressed in the two last places . It is taken in an Ill sence , Deut. 32.32 , 33. where mention is made of a Vine , Grapes , Clusters , and Wine , expressing the cruel and abominable wickedness of sinners . Expositors are not agreed in what sence to take a Vine , Hosea 10.1 . But the most proper interpretation seems to be this * Israel is an emptying Vine , that is , it plentifully brings forth fruit like a luxuriant Vine , as if it would at once empty it self of all its fruit . Yet it produces not good , but bad fruit ( it is the Vine of Sodom and Gomorrah , Deut. 32.32 , 33. plentifully bringing forth wild Grapes , Esa. 5.2 . ) for it follows , he bringeth forth fruit unto himself : According to the multitude of his fruit he hath increased the Altars , &c. See Metaphor of a Vine in the second Book . The phrase [ to sit under his own Vine and Fig-Tree ] is a description of security , peace , and tranquillity , 1 King. 4.25 . 2 King. 18.31 . For the Jews were wont to love their Vines and Fig-trees beyond any other Trees ; partly for the sweetness of the Fruit , Judg. 9.11.13 . And partly for the conveniency of the shade . For ( as Pliny calls them ) branched or spreading Vines , or ( as Columella . lib. 3. cap. 2. Calls them ) such as are perched upon Rails or Galleries in the form of an Arbour , covering it on all parts do afford a cool and delightsome shade , for repose or banqueting . As to the Fig-tree , ( as Pliny has it ) its leaf is very large , and consequently very shadowing , which may be gathered also from Gen. 3.7 . — This phrase ( to sit under his own Vine and Fig-tree ) is Metonymical , in as much as it is a sign of publick peace and tranquillity ; and Synecdochical , in as much as by these two Species of Trees and Plants , all sorts of Vineyards , Gardens , Fields , &c. are understood : But Metaphorically the inward , and spiritual peace of the Kingdom of Christ is expressed by it , Micah . 4.4 . Zach. 3.10 . &c. [ Wine and New Wine ] signifie as well the effects of divine Mercy and Grace , as of Wrath and Vengeance . Examples of the former are to be read , Prov. 9.5 . Cant. 2.4 . Esa. 55.1 . Joel . 3.23 . Zach. 9.17 . In which places by the Metaphor of Wine , the blessings or benefits of the Kingdom of Christ are expressed ; which are Righteousness , peace , and joy in the Holy Spirit . As natural Wine is said to chear or make glad the Heart of man , Psal. 104.15 . and that it chears the heart of God and man , Judg. 9.13 . So Jehovah is ( as it were ) chear'd and delighted , with the Conversion , Faith , and Piety of men , Esa. 62.5 . Examples of the latter are to be read , Psal. 60.3 . and 75.8 . Illyricus says that , by this similitude he signifies most heavy afflictions , &c. Rev. 14.10 . and 18.6 . &c. Esa. 1.22 . Thy Wine mixt with Water , denotes the corruption of all orders in Israel , as the foregoing and following words shew . The Septuagint rendens it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thy Taverners mix wine with water , from whence they say that metaphorical speech of Paul is deduced , 2 Cor. 2.17 . For we are not as many , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taverning the word of God. This word ( which our Bibles render corrupting the word of God , ) is very emphatical , * it is a Metaphor taken from Hosts , Victuallers , Inkeepers . or rather Tavern-keepers , who corrupt , and adulterate their Wines ; † By which the Apostle elegantly inculcates two things , ( 1. ) Their adulterating the word of God by the mixture of their own fancies . ( 2. ) Their Covetousness and Study of filthy gain . The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is properly understood of Wine-sellers , and is here metaphorically translated to signifie deceitful dealing , as it is expounded , 2 Cor. 4.2 . Chrysostom , says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in English , this is , ( cauponari ) to Tavern , when any one adulterates wine , when any one sells a thing of that kind for Money , which he ought to give freely . The Syriack renders , for we are not as the rest who mix ( or adulterate by mixtures ) the word of God , &c. Jer. 23.28 . 1 Tim. 6.5 . 2 Pet. 2.3 . [ The Dregs or Lees of Wine ] are metaphorically used two ways . 1. Either denoting very great Calamities , Psal. 75.8 . Esa. 51.17 . Upon which Illyricus : As the Cup signifies its part of the cross and castigation , which God in his own time distributes or gives out to every one : So the dregs of that draught do signifie the most bitter part of the calamity or punishment . See Ezek. 23.32 , 33 , 34. 2. Someties signifying secure tranquillity , as Zeph. 1.12 . I will punish the men that are setled ( or concrete , curdled , thickned ) on their Lees , that is , such as with great security , tranquillity , and self conceited firmness stick close to their wickedness , mocking and deriding both God and Men. See Jer. 48.11 . Esa. 25.6 . with Jer. 48.11 . [ A Vintage and Gleaning , ] Judg. 8.2 . Is not the gleaning of the Grapes of Ephraim , better than the Vintage of Abjezer ? By the Vintage he understands the fight it self , by the gleanings the pursuit of the flying Enemy , as if he had said , we Abjezerites have not acquired so much honour by fighting , as you Ephramites have by your brave pursuit of those we routed , when ye took their Leaders , who , had they been safe ( the Enemy being not else truly overcome ) might easily recruit their Army . The Text Jerem. 49.9 . is to be expounded by a Metaphor , if the Grape gatherers will not come to thee , will they not leave ( some ) gleaning Grapes ? The Chaldee renders it Thieves or Robbers , like Grape gatherers . The same form of speaking Obad. ver . 5. ( properly to be understood ) is proposed by way of Interrogation : If the Grape gatherers came to thee , would they not leave some gleanings ? As if he had said they would : But thine Enemies sent by me , will carry away all that 's yours , even to the very gleanings . See Jer. 6.9 . In that symbolical Vision , the Vineyard denotes the Judgement of God against the Churches enemies , Rev. 14.18.19 . The reason of this Metaphor is , because in a Vintage or Wine Harvest the Vineyard together with its fruit is stripped of all , and left as it were desolate . Hence it is that little gleanings ( small clusters remaining on the Vine , after the Vintage is over , because hid behind the leave ) denote a small remnant of people after war or other publique calamity . Esa. 17.6 . So the Verb ( racemare ) to glean ( viz. to gather the little clusters left after the Vintage , Lev. 19.10 . Deut. 24.21 . ) denotes the destruction of such as survived the former calamity , &c. Jer. 6.9 . &c Judg. 20.45 . [ A Wine-Press ] ( where the Grapes are bruised , and the juice squeezed out , denotes divine vengeance , Esa. 63.3 . Lam. 1.5 . Rev. 14.19 . So Joel . 3.13 . Come get you down , for the press is full , the fats overflow , &c. This is a Divine call to the Angels ( or strong ones of God ) to proceed to the execution of his vengeance against his impious Enemies — Of whom he subjoyns for their wickedness is great . Metaphors from Corn , &c. A Field ] the place of the production of Corn or grain , denotes in a Parable the People of God or the Church of Christ , Matth. 13.8 , 23 , 24 , 31 , 38. Luke 8.8 , 15. &c. To which refers the similitude of the Apostle , Heb. 6.7.8 . whose * Apodosis , ( reddition , or answering part of the comparison , ) is not expresly set down , yet it is tacitly hinted at by the terms rejection , cursing , and burning , v. 8. that is , that unbelievers and wicked men , who , like a Field untilled bring forth Thorns and Bryers , and act nothing but evil , shall be reprobated of God , cursed and consumed in Everlasting fire : Whereas on the contrary , Believers and godly men shall receive the blessing of God , because like a fertile field of which he speaks ver . 7. The Apostle Paul by a Metaphor calls the Church the * Husbandry or Tillage of God. 1 Cor. 3.9 . Or rather a Field , which is spiritually tilled by the Apostles and other Ministers of the word , as ver . 6 , 7 , 8. is intimated . [ Plowing ] is a preparation of the Field for Sowing ; by which calamity and affliction is sometimes noted , Psal. 129.3 . ( See the express similitude , Esa. 28.24.26 . ) The reason is taken from the cutting or ( as it were ) wounding of the Field , by the Plow-share . Sometimes the Life and Actions of men whether good or evil . Good , as Jer. 4.3 . Break up your fallow ground , and sow not among Thorns , Hos. 10.12 . Sow to your selves in Righteousness , reap in mercy : Break up your fallow ground , &c where by the term plowing true Repentance , and the culture or dressing of piety is understood : The Reason is taken from the end and effect of plowing , which is to pluck up and destroy Thorns , Bryers , and the Roots of bad Herbs , and rightly to dispose the Field to bear good fruit . Examples are to be read , Job 4.8 . Hos. 10.13 . Prov. 21.4 . Judg. 14.18 . To plow with ones heifer , is to use anothers help ( where the reason of the continued Metaphor is very congruous . ) The speech is of the Marriage of Sampson , whose Bride was fitly compared to an Heifer , as being now under the same yoke with her husband , from whence the name Conjugium or Yoke-fellow comes . * Hence Horace lib. 2. Carm. Od. 5. compares a proud and lascivious Maid to an untamed Heifer . &c. [ To Plow ] is properly to turn the divided Earth , so as that the inner or under part may be heav'd up to the superficies , or top ; and metaphorically ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) denotes a search or through inquisition into secret or inward things . The sence therefore of Samsons phrase is , that it would be impossible for them to have found out the meaning of his riddle , unless they had drawn out ( by some subtlety ) the original and sence of it from his spouse . Luke 9 ▪ 62. No man having put his hand to the Plow , and looking back is fit for the Kingdom of God : As if he had said ( according to Erasmus his paraphrase ) This is the most arduous and chief business ( viz. of my discipling and Gospel Preaching ) that he which once enters into a profession , is concerned by continual care and study to proceed to more perfection , and not to suffer his heart or mind to decline or draw back to the sordid cares or desires of things past . This Metaphor is taken from husbandmen , who are obliged to a continual and uninterrupted care and study , in tilling and plowing their Fields which agrees well with , 1 Cor. 3.9 . as before . [ Corn and Wheat ] metaphorically denote whatsoever is good and profitable , Psal. 72.16 . There shall be an handful of Corn in the Earth upon the top of the Mountains , the fruit thereof shall shake like Lebanon , &c. The sence or meaning is , that in the time of the Messiah ( of whom the whole Psalm treats ) all things will be happily , and divinely blest ; which by the increase ( or multiplication of little Corn , ) in unfruitful Fields , such as by Mountains tops increasing with great plenty , is expressed . See Jer ▪ 23.28 . What is the chaff to the Wheat ? saith the Lord , that is , wherein do the false Prophets and their Doctrine agree with the Prophets and the Word of the Lord ? The Chald. expounds it of the Righteous or Believers : Behold as chaff differs from Wheat ; so the Righteous differ from the wicked , saith the Lord. With which exposition Matth. 3.12 . and 13.29 , 30. agree . By Wheat , the Righteous and Believers are understood , to whom in the first place chaff , in the latter Tares , that is , impious , unbelieving and condemned persons are opposed . In the former Metaphor , Manna rained from heavenly is called the Corn of Heaven , Psal. 78.24 . Because it was like Corn or Wheat , and was equally useful in point of nourishment . [ Harvest ] is the seasonable time of gathering in Corn or any other fruit ; from which some Metaphors are reduced and that in a twofold manner . 1. Men are proposed as the efficient cause or Harvest men . Or , 2. As the object , that is , handfuls or fruits measured . In the first sence , [ Harvest ] answering the expectation or hope of the husbandman , denotes the reward of piety , or the punishment of the ungodly : For as every one sows , so he shall reap , Gal. 6.8 . As the Apostle speaks in general terms . And more specially subjoyns the harvest and reward of good and bad works ver . 8 , 9. The [ Harvest ] is taken for the reward of piety , Psal. 126.5 , 6. where the state of the Godly Sowing in this World , and the enjoyment of glory in the heavenly life by [ Harvest or Reaping ] is by a metaphorical phrase expressed . See Hos. 10.12 . 2 Cor. 9.6 . &c. Job 4.8 . Prov. 22 , 8. Hos. 8.7 . To set an Harvest for any , Hos. 6 , 11. is to seduce to Idolatry , &c. and so give cause for being divinely punisht , upon which place see Tarnovius in his Comment . Junius and Tremellius , and Piscator . 2. Because two things are most remarkable in Harvest , viz. ( 1. ) That Corn or Fruits are cut or pluckt down , and so wither . ( 2. ) That they are reposited or plac'd in Barns , &c. to be preserved for use , there arises a twofold Metaphorical notion from the term [ Harvest . ] 1. To denote the Judgements of God , Jer. 51.33 . Joel 3.18 . Rev. 14.15 , 16 , 17. where it is evident from ver . 19. that the wrath of God is noted . 2. The gathering of the Church , Matth. 9.37 , 38. Luke 10.2 . John 4.35 , 38. In the former places the wicked are ( as it were ) Mow'd or Reap'd down , and like Tares , cast into the fire , as Christ speaks of the Harvest of the last or eternal Judgment , Matth. 13.39 . &c. In the last place the godly are ( as it were ) placed in a garner fit for use , &c. Besides what is spoken of [ Harvest ] denotes the benefit of freedom , ( or deliverance ) Jer. 3.20 . The Harvest is past , the Summer is ended , and we are not saved , that is , all the benefits of the hoped-for Salvation and help fail us , and we consequently perish . For Joy is commonly figured in Scripture , by Harvest and Vintage which is at the end of Summer , Psal. 4.7 . Esa. 9.3 . In both those times , ( viz. of the receiving Corn and Wine ) there is matter of Joy administred to men . The Ministers and Preachers of the Word of God , are metaphorically called by Christ [ Harvest men or Reapers ] in this spiritual Harvest , which is the gathering of the Church , John 4.36 , 37 , 38. where there is an eminent comparison of those which Sow and those which Reap , &c. where by ( Sowers ) he understands the Prophets of the Old Testament ; and by Reapers the Apostles he sent in Gospel times . The Prophets promulgated the promises of Christs being to come , and so , as it were did throw the seeds of Gospel universal Preaching . The Patriarchs and Prophets weeded , and cleared the field of God , of the Thorns and Bryers of Idolatry by the Preaching of the Law , as before , &c. Matth. 9.37 , 38. Luk 10.2 . The Ministers of the word are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Labourers in this spiritual Harvest . In which places we are taught the great necessity of a Ministry in the Church , as well as of Labourers to save and gather the Harvest fruit . [ Threshing ] in Scripture metaphorically denotes punishment and calamity , Esa. 21.10 . O my Threshing and the Son of my Floor ( we render it Corn of my Floor ) so by an Apostrophe he calls the People of God , who were grievously afflicted in Babylon , and as it were Threshed and ventilated upon a Floor , till separated from its chaff and husks — See Jer. 51.33 . Amos 1.3 . Micah 4.13 . Hab. 3.12 . Jud. 8.7 . Esa. 28.27 , 28. [ Chaff and Stubble ] which is separated from the Corn by Threshing , winnowing or sifting , signifies the destruction of the wicked , Obad. ver . 18. Mal. 4.1 . Matth. 3.12 . Luk. 3.17 . It denotes false doctrine , 1 Cor. 3.12 . with which may be compared . Jer. 23.28 . See Psal. 1.3 , 4 , and 83.13.14 . Esa. 17.13 . and 41.2 . Jer. 13.24 . Hos. 13.3 . Zeph. 2.2 . &c. [ Winnowing ] denotes the scattering of Enemies , as chaff is blown away from the grain when winnowed , Jer. 51.2 . and 15.7 . Also the separation of the godly from the Reprobate , Matth. 3.12 . In which Allegorical speech by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the floor , we are to understand the Church of Christ , scattered through Judea and the whole world ; by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Fan , the means by which Christ separates beleivers from hypocrites and wicked men , which means are the preaching of the Gospel , the Cross and Tribulation , and lastly eternal judgement ; by the purging of his floor , the very act of separating ; by VVheat , Believers ; by Chaff , Reprobates ; by the Garner or Barn , the K●●●dom of Heaven and Eternal Life : And by unquenchable fire , hellish and eternal punishment , &c. [ Sifting ] denotes diabolical temptation , Luk. 22.31 . The grain thereby is jumbled and agitated , Amos 9.9 . and some get or drop through and are lost among the chaff and dust — Thus Satan would confound the Disciples of Christ , shake off 〈◊〉 Faith , and by his Temptations pluck them away from Christ. And as Sifting 〈◊〉 means to cleanse the Corn : So Christ by these Trials and Afflictions purges his dis●●●ples , as grain is cleared from chaff , and most wisely converts those malignant Artifices of the Devil unto good , &c , [ Grinding ] by which grain is bruised , broken small , and reduced into Meal fit to be made into Bread , Esa. 47.2 . is used to describe most hard servitude and captivity — Take the Milstones and grind Meal — ( in the Eastern Countries it was counted as great a slavery or servitude to be committed to the Mill , or Bakehouses , as men esteem it now to be committed to the Gallies . See Exod. 11.5 . Judg. 16.21 . ) by this speech the Prophet would signifie , that that Queen of Babylon , the mistriss of Kingdoms , that is , tender and delicate , shall be obnoxious to most abject servitude , and that there will come an extreme change of her splendor , &c. Job 31.10 . Let my wife grind to another , that is , as Illyricus expounds it , let her be the basest of Servants to another , or as Vatablus says , let her be forced away from me and become anothers , &c. [ Bread ] made of Meal , that staff of Life , sometimes denotes joyful , sometimes mournful things . 1. Joyful , as Psal. 105.40 . He satisfyed them with the bread of heaven ; Manna is called the bread of heaven , because it was food for the Israelites , and serv'd for bread , And Psal. 78.25 . It is called the bread of the Mighty , ( or of the strong ) that is , as * the Chald. the Septuagint , the vulgar Version , and Luther render it , the bread of Angels , that is , such bread as these heavenly administrators of the Divine Will shall supply you with , and not any humane help . And they are said to be strong because God communicates such power to them , &c. When Christ calls him the bread of life , having respect to manna , it is an evident Metaphor , John 6.32.33 . Life Eternal is expressed by the eating of bread in the Kingdom of God , Luk. 14.15 . and 22.30 . By eating of stol'n bread and drinking stol'n waters , Prov , 9.17 . The breach of Wedlock , or that short and wild lust of the flesh which is in Adultery , is understood , and which destruction and eternal death accompany . See Job 20.5 . &c. 2. It signifies mournful or sad things , Numb . 14.9 . Fear not the people of the Land for they are bread for us ; that is , we shall easily overcome and consume them , as if they were our bread . It agrees hereto that Bread , and war or fighting come from the same Hebrew Root and Original ; and that the Sword is said to Eat when it kills , 2 Sam. 11.25 . Affliction , and Calamity are expressed by the bread of tears , Psal. 80.5 . In which sence also Tears are said to be the bread ( or meat ) of man day and night , Psal. 24.3 . [ Leaven ] ( made of a sharp or sowre mass ) taken in an evil sence , denotes the Corruption of Doctrine , Matth. 16.16 . Luk. 12.1 . ( hypocrisie , that is , a dissembling of true Religion ) sometimes wickedness and pravity of life , 1 Cor. 5.7 , 8. The reason of both is evident from the operation of ferment or Leaven , a little of which penetrates the whole lump , making it sowre and acid : So False Doctrine and impiety of manners , easily penetrates , to the seduction of others , and unless speedily prevented will quickly infect and contaminate the whole . The text which we translate My heart was grieved , Psal. 73.21 . In the Hebrew is , my heart is fermented , ( leaven'd or grown sharp ) that is , it is , embittered , and full of perturbation — The Chald. it is anxious or sadden'd , &c. Of Metaphors from the Parts and Members of Living Creatures . WE are distinctly to consider of Brutes . As , ( 1. ) Their Parts and Members . ( 2. ) Their general Names , Effects and Adjuncts . ( 3. ) Their several Species or Kinds . Their Parts and Members , we will recite in that order that nature has disposed of them . What concerns the Head of Brutes we shall expound , when we treat of their respective Species . [ The Horn ] of some four footed Beasts , their principal ornament , and the instrument whereby they exercise their Strength and defend themselves , is variously used in Scripture Metaphors . 1. It denotes Power , Strength , Glory and Courage , 1 Sam. 2.1 . Job 16.15 . Psal. 75.10 . and 89.17 , 24. and 112.9 . and 148.14 . Jer. 48.25 . Lam. 2.3 , 17. Ezek. 29.21 . Amos 6.13 . An Iron Horn ] is a symbol of greater power and strength , Micah 4 . 1●● . So when the Horn of the Vnicorn is mentioned , a Beast of more strength than others , Deut. 33.17 . Psal. 22. and 92.11 . 2. It denotes Rule or Government , the Majesty of which consists in power , fortitude , and strength ( some say , because the King is eminent in dignity above all his people , as the Horn is above all the Members of the Creature ) 1 Sam. 2.10 . He shall exalt the horn of his annointed , where the holy Woman ( viz. Hannah ) has respect to the Kingdom of the Messiah . The Chaldee renders it Kingdom , both here and in Jer. 48.25 . Psal. 132.17 . There I will make the Horn of David to bud , that is , I will amplifie , enlarge and propagate the strength of his Kingdom . This also most perfectly appertains to the Messiah , Davids Son. Chald. There will I cause to bud a Precious King to the House of David . See 1 Chron. 25.5 . This signification of power , and a Kingdom , is proposed , as it were by a lively metaphor and similitude , in that symbolical action of Zedekiah the false Prophet , 1 Kings 22.11 . Also in the Prophetical visions , Dan. 7.7 , 8 , 21. and chap. 8.3 . &c. Zach. 1.18 . &c. where the fierce and strong Enemies of the Church are understood , Rev. 5.6 . and 12.3 . and 13.1 , 11. and 17.3 , 7 , 12 , 16. [ To push with the Horn ] metaphorically signifies an exerting or putting forth of strength or power against the Enemy in fighting , Deut. 33.17 . Psal. 44.5 , 6. 1 King. 22.11 . Dan. 11.40 . In other things a Horn signifies . 1. A more eminent place , Esa. 5.1 . My beloved hath a Vineyard , in the Horn of the Son of Oyl , ( so the Hebrew ) that is , in a sublime and very fat place . The Land of Canaan which flowed with Milk and Honey seems to be signified by this description ; for into this , the People of Israel were like a Vine , transplanted or translated , Psal. 80.8 . 2. Sometimes Angels , Corners or Eminencies , having the form of Horns , Exod. 27.2 . and 29.12 . Lev. 4.7 . 1 King. 1.51 . Jer. 17.1 . and elsewhere , so in the Syriack and Chaldee Tongues the extreme or angular point . 3. Splendor or a sparkling Ray , like a Horn , Habak . 3.4 , And his brightness was as the light , he had Horns ( or as the Chaldee has it , bright beams ) coming out of his hand . Hence the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to diffuse beams in the likeness of Horns , Exod. 34.29 , 30 , 35 , where the speech is of Moses , when his face shined . Chald. the splendor of the glory of his face was multiplied ; to which Version Paul seems to have respect , 2 Cor. 3.7 . &c. A [ Mouth ] because it is hollow , concave , and open , and the beasts instrument of biting , has therefore two metaphorical notions . ( 1. ) The Orifice of any thing , an entrance or gaping hole , and so it is said , Gen. 42.27 . The Sacks mouth , , Gen. 29.2 , 3 , 8 , 10. The Wells mouth — Also of a Den , Josh. 10.18 , 22 , 27. Of the Robe and Habergeon , Exod. 39.23 . ( for so the Hebrew ) Psal. 133.2 . Of the Gate of a City , Prov. 8.3 . Of the brook , Esa , 19.7 . The edge of the Sword , by which ( as it were it bites , ) hurts and cuts , Gen. 34.26 . Exod. 17.13 . Numb . 21.25 . Deut. 13.15 . and elsewhere — Of the file it is said , 1 Sam. 13.21 . A file having mouths , that is , full of incisures the better to sharpen Iron . So when [ Mouths ] in the plural are attributed to a Sword , it denotes its two edges , Judg. 3.16 . Psal. 149.5 , 6. Prov. 5.4 . So to rake or harrow , Esa. 41.15 . See 2 King. 10.21 . and 21.16 . Ezra . 9.11 . &c. What are done by the Mouth , Tongue and Teeth of Beasts we will here together dispatch . [ To Bite ] ( For the most part is attributed to Serpents , Numb . 21.7 , 8. Gen. 49.17 . Eccl. 10.8 , 11. Jer. 8.17 . Amos 9.3 . &c. ) is put for hostile invasion , spoil , and tearing in peices , Hab. 2.7 . For the pains of body or mind , by reason of Drunkenness , or the relicts of Wine , Prov. 23.32 . For Vsury , Exod. 22.25 . Lev. 25.36 . Deut. 23.19 . Psal. 15.4 , 5. Prov. 28.8 . Ezek. 18.8 , 13.17 . and 22.12 . So Lucan calls it devouring Vsury . It is said of false Prophets that they Bite with their Teeth , Micah . 3.5 . that is , like Wild-Beasts they tear and destroy the flock — Others think this phrase to be no Metaphor , but to be understood of the eating of pleasant food . [ To Eat and Devour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in a Metaphorical signification is the same with ( to destroy and consume ) Exod. 15.7 . Isa. 9.12 . The Syrians before , and the Philistines behind , and they shall Devour Israel with the whole mouth — , that is , after the manner of Ravenous beasts , they shall most inhumanely Treat them , captivate , spoil , and consume them . [ To Swallow , Gulch down , &c. ] is of the same Metaphorical Notation , 2 Sam. 17.16 . Job 10.8 . and 20.18 . and 37.20 . Psal. 35.24 , 25. Psal. 52.5 , 6. and 107. 26 , 27. Psal. 124.3 . Isa. 3.12 . and 28.7 . Lam. 2.2 . Hos. 8.8 . Hab. 1.13 . 1 Cor. 15.54 . 2 Cor. 2.7 . 1 Pet. 5.8 . Num. 4.20 . Prov. 19.28 . To [ Lick , ] has the same signification , Num. 22.4 . of which , and the Tongue , we have treated before . [ A Tooth ] Metaphorically denotes a Promontory or sharp Rock hanging over or formed like a Tooth . 1 Sam. 14.4 . Job 39.28 . But when Teeth are attributed to Men , it denotes virulence , and a hostile Power ; the Metaphor being taken from beasts , who for they most part when they fight , use their teeth as offensive weapons to annoy those they set upon , Psal. 3 , 7 , 8. and 57.5 . and 58.6 , 7. and 124.5 , 6. Job 29.17 . Prov. 30.14 . &c. A Lip Metaphorically signifies a bank of a River , or the mouth of a Vessel , Gen. 22.17 . and 41.17 . 1 Kin. 7.23 , 24 , 26. 2 Kin. 2.13 . 2 Chron. 2.2.5 . The Hinder part of the Neck ( Cervix ) if [ hard , or to be hardened ] be added , Metaphorically denotes contumacy , stubbornness , and a refractory Mind ; the Metaphor being taken from horses , or other untamed Beasts , who being wild and ungovernable , will not suffer their Necks to be bended as the Rider would have it . Exod. 32.9 . and 33.3 , 5. and 34.9 . Deut. 9.6 , 13. and 31.27 . 2 Kin. 17.14 . 2 Chron. 30.8 . and 36.13 . Isa. 48.4 . Jer. 7.26 . and 19.15 . Nehem. 9.17 , 29. Prov. 29.1 . Psal. 75.5 . The word [ to Behead ] Metaphorically signifies to demolish or break down Hos. 10.2 . He ( that is God ) shall behead their Altars . They had certain Altars placed aloft , as if they had little Heads , and also Horns , &c. The [ Wings ] of a Bird , because 1. They are its outward Members . And 2. Because they are sometimes expanded at large . And 3. Because they are the instruments of swift flight through the Ayr ; do yield a threefold Metaphor . ( 1. ) They denote the extreme or outward part of a Garment , Num. 15.38 . Ruth 3.9 . 1 Sam. 24.5 . Jer. 2.34 . Hag. 2.12 . Zach. 8.23 . &c. ( 2. ) The sides or disposed ranks of a whole Army , Isa. 8.8 . Dan. 9.27 . The extreme or remote parts of the Earth , Job 37.3 . and 18.13 . Isa. 11.12 . and 24.16 . Ezek. 7.2 . &c. ( 3. ) The wings of the Sun and the Morning are the first rays of light suddenly ( like Wings ) expanded over the whole Earth , Psal. 139.9 . Mal. 4.2 . on the contrary Virgil thus speaks . Nox ruit , & fuscis tellurem amplectitur alis . Night rushes on , and does the Earth embrace With swarthy wings ; — The wings of the wind , denote its celerity and impetuous course , 2 Sam. 22.11 . Psal. 18.10 . and 104.3 . These three attributes of wings meet in one Text , Isa. 18.1 . VVoe to the land the shadow of wings , ( so the Hebrew ) Where by those Vmbratile wings , are understood the sails of Ships , which are the extreme parts expanded in form of wings , and when filled with wind , are the cause of the Ships swift motion ; And are withal a shadow to the Sailors ; the Chaldee has it thus , VVoe to the land to which men come from a far Country in ships , and their sails are expanded like an Eagle , which flies with his wings . Junius and Tremellius by wings understand the Coasts of the Land , that is , a land shady because of the great and opacous Mountains that environ it , such being every where about the Red Sea , as Strabo in his last book of Geography tells us . [ To Fly ] which is the property of Birds , signifies in a Metaphor to be carried or sent with a swift and very speedy dispatch . Isa. 6.6 . and 11.14 . Dan. 9.21 . Psal. 91.5 . 't is elegantly attributed to the Eyes , Prov. 23.5 . Wilt thou cause thine eyes to fly unto that — , that is , wilt thou cast thine eye upon it , with most intent and earnest desire ? And to a sword , Ezek. 32.10 . when I shall cause my sword to fly ( so the Hebrew ) that is , when I shall flourish or brandish my sword . This is spoke of the true God , by an Anthropopathy , when he threatens Destruction and Death . To fly , signifies also to vanish and perish , Job 20.8 . Prov. 23.5 . Hos. 9 11. To fly upon , the property of rapacious Creatures signifies to rush suddenly upon a thing , as 1 Sam. 14.32 . the people flew upon the spoil , &c. [ The Heart ] of a living Creature , because it is in a manner in the middle of the breast , and within the body , by a Metaphor is put for the middle of any thing , and also the inward part ; Deut. 4.11 . And the Mountain burnt with fire unto the heart of heaven , that is the middle of the lower heavens , 2 Sam. 18.14 . In the heart of the Oak , i. e. in the middle , &c. See more Examples , Exod. 15.8 . Psal. 46.2 , 3. Prov. 30.19 . Ezek. 28.2 . Jonah 2.4 . Jer. 51.1 . So the [ Belly ] is put for the middle place of a thing , 1 King 7.20 . The Reins for grains of wheat as before , Chap. 6. [ The Tail ] the hindermost part of the Creature is put for the extremes of any thing , Isa. 7.4 . the tails of the firebrands , that is the very ends almost burnt , which can do nothing but smoke , and will be quickly consum'd . By which the two Kings that were Adversaries to the Jews are understood as before . Sometimes the head and tail are joined together , the first signifying Dominion , the other Subjection and servitude , Isa. 9.14 . The Lord will cut off Head and Tail , that is , high and low , the couragious and the abject ( which by another Metaphor of Branch and Rush is also there expressed ) he adds ver . 15. the eminent and honourable , he is the head : and the Prophet that teacheth lyes , he is the Tail , which phrase renders them most abject and detestable before God. Illyricus , The tail is interpreted of seducers , whether because of the extreme vileness of their life , or because they voided the venemous excrements of Satan , or because they wagged when they flatter men , so , as dogs fawn with a motion of their tail . Deut. 25.18 . What we read in our English Version — he — smote the hindmost of thee , in the Hebrew is , he smote thy tail , that is , the rere of the Army . The Chald. And he slew all of thine , who were loytering behind thee . See Josh. 10.19 . [ The Heel ] the extreme part of the foot by a Metaphor signifies , the ends , bounds , or limits of a thing , Psal. 119.112 . Also the gain , fruit , or reward which is the end of the work , Psal. 19.11 . &c. To lift up the heel , Psal. 41.9 . is said of a refractory enemy , and a contriver of Mischief , the Metaphor being taken from the kickings of stubborn and angry horses . See Joh. 13.18 . Deut 32.15 . 1 Sam. 2.29 . Of the phrase to kick against the pricks , we will treat hereafter . Here we will add some certain homogeneal or similary parts of an Animal , for what we have hitherto spoken of , are ( according to a Physical Notion or distinction ) heterogeneous , or dissimilary . [ A Bone ] Because it is hard and white has two Metaphorical Notions : And , 1. Denotes hardness and inhumanity of Mind , Prov. 25.15 . A soft tongue breaketh the bone ; that is , even the most hard-hearted and severe Man , or the most grievous and rigid anger : So Gideon pacified the Ephramites , Judg. 8.1 , 2 , 3. and Abigail pacified David , when he intended to Destroy Nabal , 1 Sam. 25.24 . and the following Verses . 2. It denotes white like a Bone , 2 Kin. 9.13 . Then they hasted and took every man his Garment , and put under him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the bone of the stairs ; that is , a step white as a bone . Others interpret this phrase as Metonymical , imagining the steps be of Ivory , or some other sort of bone . The Chaldee turns it , upon the step of hours : understanding ( as Schindler thinks ) a Dial cut into the stone , in which were signed degrees , by which the hour of the day may be found by the Sun-shine . R. Kimch . upon the highest step amongst the steps , &c. [ Marrow ] The inward fat of the bones , because it is the sweetest part of the Flesh , communicating vigor to the bones and all the body , affording it a grateful aliment . By a Metaphor is put for any good thing , Isa. 5.17 . and is mentioned in the description of the heavenly banquet , Isa. 25.6 . Fat is of the same signification , Gen. 45.18 . Numb . 18.12 , 29 , 30 , 32. Deut. 32.14 . Psal. 81.16 . and 147.14 . in both which la●● places the Hebrew Text is , the fat of the wheat . [ Fat ] is put for the goodness and fruitfulness of Land , Gen 27 , 28 , &c. for rich and powerful men , Psal. 22.29 . And because fatness and full feeding makes beasts grow wanton and wild , therefore the term is translated to men , enriched by God , and so grown rebellious and wicked , Deut. 32.15 . Job 15.27 . Psal. 17.10 . and 73.7 . &c. See Isa. 6.10 . The Fatness of Gods house , denotes plenty of heavenly blessings , the similitude taken from banquets , see , Isa. 34.6 . &c. [ Blood ] is Metaphorically put for that , which for redness is like a bloody colour , for which reason it is attributed to Wine , Gen. 49.11 . Deut. 32.14 . Eccl. 50.17 . Of the place in Ezek. 19.10 . Thy Mother was as a vine in thy blood , &c. Illyricus in Clave . Col. 1087. thus says , I believe that blood is there to be taken for wine , and we have heard before that it is sometimes so taken . Others understand of native ( or Natural ) Juice . Some also understand the beginning or birth : that is when she first brought thee forth , she was strong and flourished . Junius and Tremellius render it , in thy quiet , ( as derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siluit , quievit ) that is , in former tranquillity . Others , in thy likeness ( from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similis fuit , he was like ) which the Chaldee also respects . It is said when the Moon is Eclipsed , that it shall be turned into blood , Joel 2.31 . with 3.15 . upon which Schlinder , * In an Eclipse , the Moon is red like blood , because its proper light is mixt with the shadow of the Earth , and causes redness . [ Flesh ] made and Nourished by blood , denotes a frail and weak thing , as that which is frail , and obnoxious to Death and Corruption , Psal. 56.4 . and 78.39 . Is●● . 31.3 . Jer. 17.3 . It is likewise put for that which is mild , tractable , and obsequious , Ezek. 36.26 . [ Milk ] for its sweetness and very great use , is Metaphorically brought to describe the blessings of the Messiah , Isa. 55.1 . Joel . 3.23 . In the New Testament . 1. It denotes the most sweet and sincere word of Christ , 1 Pet. 2.2 . The Word is called Milk and is compared to it in this place . ( 1. ) Because of its unmixt simplicity and whiteness or candor ; for as Milk is not a liquor composed by humane Art , but made by Nature it self : so the Word of God owns not men for its Author , or Original , but Jehovah alone , 2 Pet. 1.21 . ( 2. ) Because of its sweetness and pleasantness , of which see Isa. 25.6 . Psal. 19.10 , 11. and 119.103 . Prov. 24.13 , 14. ( 3. ) Because of its utility in feeding and preserving our souls to eternal life ; 2 Tim. 3.16 , 17. ( 4. ) Because it tends to the destruction of such as abuse it Milk is not proper to be taken by such as are feaverish or Plethorick , because it exasperates the Disease in a body so ill disposed : So to such as are stubbornly wicked and unbelieving the Word of God profits nothing , but becomes their greater Damnation , Joh. 12.48 . 2 Cor. 2.16 . &c. 2. If it be opposed to solid or strong meat it denotes the first rudiments of the Christian Religion ; 1 Cor. 3.2 . Heb. 5.12.13 . Of which Beza says thus : * Paul makes mention of Childhood and Milk in a diverse sense : For he opposes Infancy to an adult age , and therefore by the word milk he signifies the tyrociny or first entrance into the Christian Religion . But here ( that is 1 Pet. 2.2 . As new born Babes desire the sincere ( or seasonable ) milk of the word , &c. he opposes infancy to the former corrupt life , and Commends the perpetual use of Milk ( that is of the true and sincere Doctrine of the Gospel . ) Of Milk [ Butter ] is made Prov. 30.33 . whence butter'd words are mentioned , Psal. 55.21 . that is smooth and flattering words , &c. Metaphors taken from some Generalities of living Creatures . LIving Creatures that are Brutes are distinguished into Terrestrial , Volatile , and Aquatile . As to what concerns terrestrial generally , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fera , Bestia , a wild Beast sometimes signifies , a Convention , meeting or gathering together ; which ( Schindler says ) is spoken by a Metaphor taken from Beasts gathered together 2 Sam. 23.11 . of the Philistines , gathered together in a Troop . By wild Beasts of the Field , Psal. 80.13 . The unmerciful Enemies of the Church are Metaphorically denoted . The Hebrew word here signifies a strong and fierce Beast . The Apostle Paul ( citing the Poet Epimenides ) calls the Cretans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Evil Beasts . For this verse is found in his works which he intituled De Oraculis , as Jerome in his Commentary upon the place notes . Paul calls him a Prophet , either Ironically , or from the Argument of his Writing , or because the Cretans , his Country-men , thought him to be so , &c. See Psal. 49.10 . and 73.22 . and 92.6 . Prov. 12.1 . and 30.2 . Psal. 94.7 , 8. Jer. 10.8.14 . &c. See also Gen. 16.12 . The Apostle Paul says 1 Cor. 15.32 . that he did ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) fight with Beasts at Ephesus — his words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Si secundum hominem adversus Bestias pugnavi Ephesi , &c. that is , if after the manner of men ( or to speak after the manner of men , or according to man ) I have fought with beasts at Ephesus ; that is , as some say , with beastly men . Scaliger in his Notes says , feros & praefracti ingenii viros , quibuscum illi Negotium & contentio fuit , vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * , that is , the men he had to do withal being of a stubborn and of an unconfutable Mind , he calls them Beasts . And therefore , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is in our Copies , should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense : If I have fought in Ephesus against men , as if against Beasts , &c. And whereas he makes an Express mention of Ephesus , some understand these words of the Tumult and Uproar there mentioned , Act. 19. — Others expound it of the disputes which he had for three Months with the unbelieving and stubborn Jews at Ephesus , Acts 19.8 , 9. 1 Cor. 15.29 . When he speaks of the Resurrection of the Dead , and such as Deny it ( yet professing themselves Christians ) he argues ( in order to confute them ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their own Topick or Maxime ; If the Dead rise not at all ? In vain was the baptism for the Dead , that is , If there be no Resurrection , that Baptism is idle which is made upon the graves of the Dead for the Confession of that Article , viz. the Resurrection , &c. In vain are all my sufferings for Christ , ver . 30 , 31. In vain is all our Controversie for the Christian Religion with the Adversaries of truth ( who are like Beasts for fierceness and unrulyness ) ver . 32. with ver . 14 , 15. &c. — Such as understand these words of Paul properly , that is , as if he had really fought with beasts , may be confuted by what he recites 2 Cor. 11.23 . and the following Verses , where he gives a Narative of his great sufferings in which enumeration there is no Mention of this fight with Beasts . And certainly if it had been really so , and that he had been exposed to such an extraordinary cruel Treatment , more inhuman●● indeed than any he relates , he would not forget to reckon it amongst his sufferings . Now if the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( I say ) be understood , ( an Ellipsis we meet with , 2 Cor. 9.6 . Isa. 5.9 . Hos. 14.9 . ) as doubtless it is , the sense must be , as if he had said , si loquar secundùm hominem , that is , if I speak according to ( the manner of ) men , viz. when they use similitudes , Gal. 3.15 . Rom. 6.19 . then this speech must be taken Metaphorically , and so all is well . A certain mixture of divers Animals is proposed , Esa. 11.6 , 7 , 8 , 9. and 65.25 . By which the calling of the wild and barbarous nations and the gathering of the Church from divers sorts of people is denoted , which elegant metaphorical Hypotyposis , with divine assistance shall under its proper head be expounded . [ To Hunt ] is almost every where taken in an ill sence , and is put for to insnare , contrive or devise mischief , Exod. 21.13 . 1 Sam. 24.12 . Prov. 6.26 . Jer. 16.6 . Lam. 3.52 . and 4.18 . Ezek. 13.18 , 20. Micah 7.2 . The reason of the metaphor is evident , for the various devices , traps , instruments and arts are made use of by Hunters to catch the Beasts they seek for . He is called a Mighty Hunter , Gen. 10.9 . who abuses his power violently to oppress and subdue men , or is a Tyrant , Illyricus . Venatio habet simile quiddam bello , &c. Hunting has some resemblance to War , as Xenophon says in his instruction of Cyrus ; yea 't is a kind of war : And on the other hand , war is a kind of Hunting of servile and disobedient men , as Aristotle in his 1 Book of Politicks says . Therefore when Nimrod is said to be a Mighty Hunter , it is to be interpreted a VVarriour , which appears from the Text it self , for it is applyed in this place to the principal Cities of that Kingdom , which may not be properly said of a Hunter , but of a King or General of an host , who built strong Cities when he subdued the Countries . The Chaldee plainly renders it , a strong Hero. Aben Ezra takes it properly of the Hunting of Beasts which Nimrod offered in sacrifices to the Lord , from the phrase before the Lord. But Mercer notes , that all the Hebrews esteemed Nimrod as a Tyrant , and that Aben Ezra should be rebuk't for that he alone would justifie an impious man. But more rightly the phrase [ before the Lord ] is to be understood , to denote an aggravation of his Tyranny , because he did not act obscurely or privately , but openly and in the face of the Sun , imposing his Government without respect to men , or dread of the all seeing Divinity . See Gen. 6.11 . and 13.13 . &c. Lastly it is to be observed that 1 Chron. 1.10 . Nimrod is said plainly to be Mighty upon the Earth , which is by any means to be understood of his Rule over men . The Term [ Hunting ] is attributed to God , when he requites the persecutors of the Godly , with those punishments they designed or inflicted upon others , Psal. 140.11 . The man of Tongue ( that is one that Curses or Blasphemes ) shall not be established in the Earth , he ( viz. God ) shall hunt him ( so the Hebrew ) to precipices or an overthrow , that is , as he hunted the Godly , ver . 5. so God will , as it were with punishments hunt him , till he rushes or falls headlong into Everlasting destruction . See ver . 10. and Habak . 2.17 . [ A Snare or to Insnare ] are of the same metaphorical signification with hunting , and signifie to intrap or destroy , Deut. 7.16 , 25. and 12.13 . Psal. 9.15 , 16. and 124.7 . and 140.5 . and 38.12 . and 91.3 . and 141.9 . Eccl. 9.12 . Matth. 22.15 . A Snare ] is put for loss , or destruction , or the cause or occasion thereof , Exod. 10.7 . 1 Sam. 18.21 . Psal. 69.22 . and 18.5 . Prov. 12.13 . and 13.14 . and 22.5 . and 29.6 . Esa. 24.17 . Ezek. 48.43 . Hos. 5.1 . and 9.8 . Rom. 11.9 . 1 Tim. 3.7 . and 6.9 . 2 Tim. 2.26 . A Net ] such as Hunters use , is of the same signification , Psal. 9.15 , 16. and 25.14 , 15. and 35.6 , 7. and 57.6 . and 141.10 . Prov. 29.5 . Eccl. 7.27 . Hos. 5.1 . and 9.8 . See Job 19.6 . Psal. 11.5 . Jer. 50.24 . Ezek. 12.13 . and 32.3 . Of Metaphors taken from the Kinds of Living Creatures . THese we shall recite thus . ( 1. ) Wild or Savage Beasts , that live in Deserts or Woods . ( 2. ) Such as serve for Mans Vse or Feeding . ( 3. ) Serpents , Worms and other Insects . A [ Lion ] The King of Beasts , Prov. 30.30 . Sometimes is to be understood in a good , sometimes in an evil sence , as was mentioned chap. 6. yet more seldom in a good , Gen. 49.9 . Juda is called a Lions Whelp , by which the Holy Patriarch denotes the strength power and eminency of that Tribe beyond the others , but of this we have spoke chap. 8. when we expounded the text that calls Christ a Lion. What we translate [ Altar ] Ezek. 43.15 , 16. in the Hebrew is [ Ariel ] that is , the Lion of God , a compounded word , put for the Altar whereon Sacrifices were offered , because it always consumed the Oblations as a Lion does his prey . The City Jerusalem is called by this Name , Esa. 29.1 , 2. Wo to Ariel , to Ariel , ( viz. The Lion of God , ) upon which Musculus , Jerusalem is called Ariel , because she became fierce and cruel against God and his Prophets , whom she had barbarously slain , as a Lion does a Lamb in the Desart . And fitly applies to this sence what we read , Jer. 12.8 . Of the people of the Jews . In that place he says there is an Allusion , as if he had said , thou art not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the City of God , as thou wouldst fain seem to be ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lion of God , &c. The Chald. well expresses the sence of ver . 2. And I will straighten the City in which the Altar is , and it shall be desolate and empty , and it shall be environed with the blood of the slain , as the Altar is cover'd and encompassed with the blood of sacrifices upon the Feast day . A Lion ] is metaphorically put for fierce outrageous Enemies or Tyrants , Job 4.10 . Psal. 22.21 . Psal. 34.10 . Psal. 57.5 . and 58.7 . Jer. 4.7 . and 5.6 . Ezek. 19.2 . Nah. 2.11 , 12. Zeph. 3.3 . 2 Tim. 4.17 . Hence the Devil is compared to a Roaring Lion , 1 Pet. 5.8 . See Esa. 35.8 . and 11.6 , 7. Rom. 8.38 , 39. Roaring that is , the clamor or cry of Lion , is taken for violence or tumultuous hostility , Esa. 5.29 . Zach. 11.3 . For Thunder Job 37.4 . For the Groans and Cryes of the sorrowful , Psal. 22.1 , 2. and 38.8 , 9. An [ Vnicorn ] because of its fierceness and strength , is put for wicked and cruel Enemies , Psal. 22.21 . Esa. 34.7 . But in an express comparison it is otherwise taken sometimes . A [ Boar ] Signifies also the fierce Enemies of Gods People , Psal. 80.13 . A [ Bear ] which is a cruel Creature denotes a cruel and merciless Tyrant , Prov. 28.15 . Also God when he executes heavy vengeance , Lam. 3.10 . But in both places it is rather an express comparison there being an Ellipsis of the comparative particle ( as ) which is to be understood , and so it is rendered in our English Bibles . A [ Wolf ] which is a strong , cruel and ravenous Beast , denotes powerful , fierce and covetous men , Gen. 49.27 . The Tribe of Benjamin is called a ravening Wolf , because strong and fierce , and is so described , Judges 20. &c. See Jer. 5.6 . Zeph. 3.3 . Ezek. 22.27 . In the New Testament by Wolves are understood Seducers , and Authors of wicked Doctrines , Matth. 7.15 . John 10.12 . Act. 20.29 . Franzius , in his History of Beasts , says , that John 10.12 . by Wolf , is meant the Devil . Because , ( 1. ) As a Wolf is apt and willing to execute mischief against Man and Beast ; so the Devil is the common Enemy of mankind . ( 2 ) As the Wolf is greedy and unsatiable ; so the cruelty and rapacity of the Devil is not to be satisfied . ( 3. ) As the Wolf is so sharp sighted , that he can see even in the darkest night , and when hungry , smell his Prey at the distance of half a German mile , ( that is , an English mile and half ; ) so the Devil by long experience and use is become still more wicked and cruel ; and well vers'd in the scent of his prey , that is , of such as are apt to be tempted to sin . ( 4. ) As Wolves sometimes devour whole Sheep , sometimes only the Flesh ; so the Devil sometimes hurts the corporal faculties , sometimes destroys Life , and sometimes ( when God permits ) health ; and sometimes hurryes the wicked soul and body to destruction . ( 5. ) As the Wolf is most crafty ; so the Devil wholly consists of deceit . The Wolf invades the flock in a dark or cloudy time , the better to make his approaches undiscovered : So the Devil sets upon men commonly in times of Calamity and Affliction , that by the advantage of their troubles , he may the better exercise his tempting power . The Wolf uses baits and stratagems to allure a Herd to come within the danger of his Fellows , inticing Goats , with green boughs , and playing with young Pigs , casting them with his Tail , making them run along , till he seduces them to the Ambush ; so the Devil presents false pleasures to bewitch the senses of men , till they fall headlong into his snare . The Wolf uses much Policy when he sets upon Bulls and Horned Beasts , and assaults them behind , where they are unprovided for defence ; so the Devil has peculiar slights and devices to intrap the strongest and more experienced Christians , seeming to retreat when he cannot prevail , but quickly returning ( when he thinks they are secure ) with a new stratagem to undo them . ( 6. ) It is said of a Wolf that if he first sees a man , the man loses his voice and cannot cry out : So the Devil when he has set upon an unwary man that fear'd no danger , and resisted not , makes an easie conquest and triumph . ( 7. ) But if a man sees a Wolf first , the Beast loses both voice and courage : So Godly Men , who fear devilish Temptations , and prepare themselves for resistance , can easily by Prayer and Divine cryes put that malignant Enemy to flight . ( 8. ) The Wolf mightily dreads Fire and — Swords : So the Devil fears the light of Gods word and Prayer , &c. which are the Churches weapons . Hence Chrysostom said , that Swords are not so terrible to Wolves , as the prayers of the godly are to the Devil . Seducers and False Teachers are called Wolves , Act. 20.29 . I know that after my departure shall grievous ( or Ravenous ) Wolves enter in among you , where we are to note the Epithet , for 't is not said Wolves , but ravenous Wolves ; for there are some more rapacious than others . Oppianus and other learned men say that there are a certain kind of Wolves , which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Snatchers or Ravening Wolves ▪ These are the swiftest sort , and go out very early to prey , and invade with a terrible onset , they are very unsatiable and craving , and inhabit Mountains , yet of such impudence that in the Winter they come to the very Cities , and behave themselves quietly till an opportunity of seizing upon a Lamb , young Goat or other prey offers , which they carry away , to which the Patriarch seems to allude , Gen. 49.27 . 1. As Wolves are said to take away a mans voice : So false Teachers take away the purity of the heavenly Doctrine and Worship of God. 2. The Wolf is so cruel and devouring , that he kills not only what would serve his Belly , but the whole Flock , if let alone : So Hereticks aim not at the destruction of one or two , but the whole Church . 3. As the Wolf is most crafty , and silently approaches the Sheepfold to know whether the Dogs be asleep , or the Shepherd wanting , or whether they are careless and negligent , and so watches a fit occasion to destroy the flock , and suck their blood : So Hereticks before they propose their manifest and apparent errors , slily insinuate themselves into the good opinion of men , and with wretched hypocrisie and sophistry counterfeit much piety , humility and Angelical sanctimony , boasting of peculiar Illuminations and Communion with God ; thus when they have purchased a good repute they instill their venome into the minds of their unwary Proselytes , till they wholly corrupt them . 4. It is said that even after death there remains a natural Antipathy between a Wolf and a Sheep , insomuch that if the skin of each be made into a Drum , ( as a Learned Naturalist observes ) the very sound of the Wolves skin breaks the other , and that if their Guts be made into Vyol ( or Lute ) Strings it is impossible to tune them to Vnisons or one sound : So the perverse Doctrine of Hereticks does mischief in the Church , even when the Hereticks themselves are dead . 5. As the Wolf at the approach of peril betakes himself to flight privately ; So Hereticks skulk in time of persecution , and withdraw most cowardly . 6. By the Attick Laws ( and so in Ireland at this day ) Wolf killers were considerably rewarded ; So they deserve praise and encouragement that detect the fraud , sophistry , and impiety of those Wolves , that would destroy the Flock of Christ. The Wolf disappointed of his prey walks about with an open or gaping mouth ; so Hereticks thirst for the blood of the Orthodox . And as the Cubs or Whelps of Wolves are killed , although they have yet committed no mischief ; so the fry and disciples of wicked Hereticks ought to be bridled , and care taken to prevent , that they invenome not the Church , so far Franzius . A [ Leopard ] is a fierce and swift Creature , and carries the notion of Cruelty and Enmity in the Scripture , Jer. 5.6 . That a [ Fox ] denotes Hereticks , and the Churches Enemies , Cant. 2.15 . Lam 5.18 . is the judgment of Interpreters . As Franzius Hist. Animal . p. 191. &c. That Christ called Herod a Fox is evident from Luk. 13.32 . by reason of his Treacherous Plots , which he privately contriv'd to intrap him . Erasmus in his Paraphrase — Go and tell that Fox , who confides in humane craft , and Believes he can do anything against the Majesty and Counsel of God , &c. This was the Fox that would betray that Hen we read of Matth. 23.37 . which is produced by way of excellent Similitude to denote the most gracious care and loving kindness of God to his Church , &c. A Hind is commonly taken in a Good sence , Gen. 49.21 . Naphtali is a Hind let loose , that is , which flies most swiftly . This is expounded of a ready promptitude and Activity in the happy dispatch and Management of affairs . The Hebrews refer this to Barak the Naphtalite , who made a very speedy levy of 10000 men of the Tribe of Zebulun and Naphtali , and together with Deborah pursued Sisera their Enemy , Judg. 4.10 . It is added in that Text , ( Gen. 49.21 . ) he giveth goodly words , which they refer to the same History , and that sweet Song of Barak and Deborah mentioned Judg. 5. Prov. 5.19 . A good Wife is called a Hind of loves , and a pleasant Roe , so the Hebrew , that is a Hind Beloved : because men take a singular Delight in wild Beasts , that are made Tame and Sociable , &c. A [ Horse ] and his Neighing Metaphorically denotes unbridled lust , Jer. 5.8 . See Ezek. 23.20 . [ To Ride ] signifies to Rule , or to be in an eminent Condition , Deut. 32.13 . Psal. 66.12 . Isa. 58.14 . Where it is ascribed to God , is already shown . [ A Bridle , or to Bridle ] which properly belongs to Horses , Jam. 3.5 . by which they are restrained and guided , Psal. 32.8 , 9. Metaphorically denotes the curbing and averting the violence of Enemies — , sometimes when attributed to the Tongue , it denotes a Prudent and becoming Moderation , Jam. 3.2 . and 1.26 . See Job 30.11 . 2 Sam. 8.1 . Psal. 66.11 , 12. [ An Ass ] besides the place cited , viz. Ezek. 23.20 . is found in a Metaphor , Gen. 49.14 . Where the tribe of Issachar is called the ass of a Bone , that is of big bones , and so strong , that though dull by Nature , it shakes not off , but bears what burdens are laid upon it ; hence it is subjoyn'd , Couching down between two burdens , for they were wont to Divide its load , and place it in two bundles on either side , the Explication follows , ver . 15. See Judg. 5.16 . [ A Bull ] denotes a violent , cruel , and proud Enemy , that abuses and infests the miserable , Psal. 22.12 . Psal. 68.30 . Isa. 34.7 . By the name of Kine , the Grandees of the Kingdom are expressed , Amos 4.1 . about which see Chap. 10. where we have treated of the hill Bashan . Isa. 15.5 . An Heifer of three years old seems to be a Metaphorical Epithet of the City Zoar belonging to the Moabites ; the same we read , Jer. 48.34 . and that it was near the City Horanaim . Upon which Texts some Expositors say , that it denotes the Pride , Luxury and Wantonness of the Moabites , because when a Cow comes to be of that age , it begins to grow fierce and wanton . Others understand it , of plenty of Pastures and other conveniencies , with which that Land abounded , as a Heifer or Cow of three years old , gives store of Milk. Hierome in his Comment . on Isaiah says , that we are to understand the Heifer of three year old , of perfect and full age . For as the thirtieth year compleats a mans strength , so the third year does the the like in those Beasts . Lyranus says , that 't is so call'd because of its luxurious petulancy , and that the feminine gender is used , to denote their filthy Sodomy , which is a far fetcht exposition . Junius and Tremelius expound it of the Bawling Moabites , ( who are so call'd by an emphatical Prosopopaeia ) when they labour'd to confirm their flying and despairing Friends . For as a Heifer unaccustom'd to the Yoke , is therefore more impatient , and complains with louder and stronger bellowing at that Age ; so they , impatient of servitude , cry aloud , &c. Jer. 46.20 . Egypt is call'd a very fair ( or beautiful ) Heifer , but destruction cometh out of the north to it . Here is a comparison of its present felicity ( by a Metaphor taken from a fatten'd and plump Heifer ) with its future Disgrace and Ruine . Hos. 10.11 . Ephraim , or the People of Israel is called an Heifer taught or accustom'd , loving to tread out the Corn. Which Metaphor , Brentius thus Expounds , this labour of treading out Corn was easie aad pleasing to the heifers , for they were not bound , nor yok'd , nor burden'd , but had a full freedom of dancing about , and had food enough , according to Deut. 25.4 . So is Israel hitherto unaccustom'd to Banishments , depredations ; and utter Devastations , but dwelling in their own Kingdom under their own Vine and Fig-tree , enjoying what they possest in peace , &c. [ A Yoke ] that Instrument whereby Oxen are tied , to draw a Plough , Cart or Coach , &c. Luk. 14.19 is used Metaphorically ; as , 1. It denotes Doctrine and Institution , for as Oxen are thereby ty'd up and appointed to some certain kind of labour , to which in time they become accustomed , so Christians are obliged to the practice of Divine Precepts , Jer. 5.5 . But these have altogether broken the Yoke , and burst the bonds ( wherewith the Yoke was ty'd ) the Chald. renders it , but these have altogether rebelled against the Law , these have Departed from the Doctrine . See Psal. 2.3 . Matth. 11 29. Take my Yoke upon you , ver . 30. For my yoke is easie and my Burden is light . That the Evangelical Doctrine of Christ our Saviour is to be understood , is evident by the explication added , learn of me for I am meek and lowly in heart , and ye shall find Rest for your souls . Now because the Gospel is the Doctrine or Word of the Cross , 1 Cor. 1.18 . Therefore is this Metaphorical phrase used by Christ. That there are three things comprehended here , is plain from the Words . ( 1. ) Faith in Christ , begot by the word of the Gospel . ( 2. ) A Pious Life , conformable to the life of Christ in humility , meekness and other fruits of the Spirit . ( 3. ) Patience and Constancy in bearing his Cross. And where these are exercis'd the party shall find rest for his Soul. Hence the Devil is call'd * Belial , which signifies without Yoke , because that Apostate Spirit cast of his allegiance to the Laws of God. 2. It Denotes Trouble , Anguish , and Affliction , but especially the oppression of Cruel Masters , Magistrates , or Tyrants , as Oxen Yok't , are heavy loaden , and compell'd by flashing and pricking to draw through the most difficult ways by their hard-hearted Owners , Lev. 26.13 . 1 Kin. 12.4 . Isa. 9.4 . and 10.27 . and 14.25 . and 47.6 . Jer. 2.20 . and 28.2 , 4 , 11 , 14. and 30.8 . Lam. 1.14 . and 3.27 . 1 Tim. 6.1 . &c. It is put for a heavy and troublesome burden in spirituals , Act. 15 : 10. Gal. 5.1 . &c. 3. It denotes Conjunction and Conformity with others , as the Oxen joined together by the Yoke , draw the burthen with the greater ease , because of their mutual aid to each other , 2 Cor. 6.14 . Be ye not unequally Yok't with unbelievers , by which , Idolatry , or any kind of Impiety is understood . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Emphatical , and signifies to bear a strange Yoke , which believers , are , of all men , most obliged to keep the remotest distance from . The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 4.3 . which is well translated Yoke-fellow , is diversly interpreted by the learned ; Clemens Alexandrinus understood it of Pauls Wife , and many follow him , as Erasmus , Musculus , Illyricus , and others : But Cajetan , Calvin , Beza , and Piscator turn it socie , that is , Companion , &c. the Phrase is certainly Metaphorical , whether it be understood of Pauls Wife , or any assistant Preacher . The Syriack uses a Masculine word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fili jugi mei , son of my Yoke ; by which it appears that they understood it of some man that was Pauls Colleague . [ A Dog ] Because he is Ravenous and given to Biting , Metaphorically denotes a violent and bitter spiteful Enemy , Psal. 22 . 1●●.20 . and because reputed a base Creature among men , it is used as a term of disgrace , or vilifying , 2 Kin. 8.13 . so a Dead Dog , 1 Sam 24.15 . 2 Sam. 9.8 . and 16.9 . And the head of a Dog , 2 Sam. 3.8 . Impudent Whoremongers or Sodomites , are called so , Deut. 23.17 , 18 Though some understood this phrase properly , yet by the 17. verse it seems to be meant of Sodomites . It denotes wicked men who are stubbornly ingrateful and obstinate , Matth 7.6 . where Dogs and Swine are joyned ( as likewise in the Proverb , 2 Pet. 2.22 . ) which Metaphors Emphatically set forth the qualities , and acts of the Sons of this World , that are strangers to the Kingdom of God. 1. Like Ravenous Currs , they bark at the heavenly Doctrine , and its faithful Ministers , whom they reproach with impudent scandals , and whose utter extirpation they study . 2. Like Swine * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vitam impuram agunt , they lead a filthy life , wallowing in beastly pleasures , as Hogs do in Mire . Christ therefore gives warning to his people , that they should take special care that the Mysteries of his blessed Sacraments should not be communicated to , or polluted by , such blasphemers , persecutors , and Epicurean Hogs . But what the conclusion and reward of such Dogs and Swine will be , appears , Rev. 22.15 . &c. Esa. 56.10 . They are all dumb Dogs they cannot bark , this is a description of false Teachers , who , when they ought to speak with respect to matter and time , were silent , and forsak't their office . On the other hand , ver . 11. it is said that they are greedy Dogs which can never be satisfied , which denotes their unsatiable covetousness . Phil. 3.2 . False Apostles , and False Prophets are called Dogs because they have qualities like Dogs , as Impudence , Calumny , or currish biting , and voracity or covetousness . There are three kinds of Dogs . 1. Such as are chain'd up and bark at every Passenger if unknown to them , bite the stones thrown at them , and yet are pacified by a bit of Bread : So Hereticks that are the Slaves or Captives of Satan , bark to have the Scriptures theirs , though the sence be unknown to them , and quarrel with Scripture objections made against them , and as it were bite it , by their false interpretations , but yet are satisfied by the fat Morsels of Benefices , &c. 2. Hunting Dogs , who pursue and seize upon Beasts : So the Hereticks persecute the Orthodox . 3. Ravening or preying Dogs , whom pertinacious Arch-Hereticks imitate . A [ Sheep ] is frequently used in a Metaphor , as well as an Allegory and express similitude . And because tne explication of this metaphorical speech is obvious every where , we shall dispatch what we have to say here about it breifly . The Faithful and godly are called Sheep , and the Church , the Flock , Psal. 78. and 100.3 . Esa. 5.17 . Ezek. 36.38 . John 10.15 , 16 , 26 , 27. and 21.15 , 16 , 17. Act. 20.28 . Heb. 13.20 . 1 Pet. 5.2 . To this belongs intire Allegories and Parables , taken from the state and keeping of Sheep , Psal. 23. Ezek. 34. John 10. Sometimes by way of opposition , as Sheep signifie Beleivers , because of their simplicity , patience , purity , obedience , fruitfulness and profit , Ezek. 34.16 , 17. Matth. 25.32 , 33. So Goats or Rams signifie Vnbelievers in the texts last cited , because of their petulancy or boldness . [ Goats or Rams ] signifie the Captains or Governours of the People , Esa. 14.9 . Zach. 10.3 . See Jer. 50.8 . To Feed ] pascere , which Term is properly spoken of flocks of Sheep , is frequently translated to men , and signifies to Rule and Govern , if applyed to Magistrates : But if spoken of Ministers , it denotes to teach , and govern according to the Rule of Gods Word . Examples of the former may be read , Gen. 49.24 . 2 Sam. 5.2 . 1 Chron. 11.2 . Psal. 78.71 . Esa. 44.28 . Jer. 12.10 . and 23.1 , 2 , 4. and 50.6 . Zach. 10.3 . and 11.3 , 8. Rev. 2.27 . and 19.15 . Of the latter Jer. 17.16 . and 3.15 . John 21.15 , 16. Act. 20.28 . Eph. 4.11 . 1 Pet. 5.2 , 3. &c. See Prov. 10.21 . and 13.20 . and 29.3 . and 22.24 . [ A Serpent ] is brought Gen. 3.15 . to denote the Devil , because ( lurking in a natural Serpent , ) he seduced man , and the Head of the Serpent denotes the chief power , Rule , Tyranny , and Virulence of Devils . The same appellation , as also that of a Dragon , we meet with Rev. 12.7 , 9. and 20.2 . Hence the wicked are called the generation of Vipers , Matth. 3.7 . and 12.34 . and 23.33 . Luke 3 7 See John 8.44 . 1 John 3.8 . The Eggs of an Asp , Adder , or Cockatrice , out of which that venomous Creatures is produced , are metaphorical●●y put to signifie the malice and perverseness of their minds , Esa. 59.5 . The poyson of Asps , denotes filthy , naughty speeches , calumnies and blaspemies , Psal. 140.3 . Rom. 3.13 . Jer. 8.17 . Serpents , biting Cockatrices , signifie the Chaldeans , the cruel and implacable Enemies of the Jews , Job ●●0 . 14 , 16. the Gall , Head , and Tongue of Asps , is put for a very mischievous and deadly thing : So the Asp and the Basilisk , are put for extreme perils . In two other places a Serpent has a different signification from these , as Gen. 49.17 . The appellation and action of a Serpent is attributed to the Tribe of Dan , because of a certain likeness : For as a Serpent hurts men by craft and treachery ; the Danites made use of subtlety and Stratagems as the sacred Histories testifie , as when they went to surprise Laish Judges 18. And Sampson by stratagem , not by open War destroy'd so many of the Philistins , Judges 14. &c. The Papists wrest this text to denote Antichrist which they say is to be of the Tribe of Dan , and is the Serpent here meant ; but that conceit is grounded upon some obsolete figments of Jewish Traditions , and upon no Scripture Foundation , &c. By the Root of the Serpent , Esa. 14.29 . The Progeny of King Vzziah is understood , who grievously afflicted the Philistins , 2 Chron. 26.6 . And by the Viper King Hezekiah , who yet afflicted them more , and almost involv'd them in incurable mischiefs , 2 Kings 18.8 . Betwixt these two Ahaz , Reigned , by reason of whose sloath ( God punishing his impiety ) the Philistins became insolent , harassing and wasting Judea without controul , 2 Chron. 28.28 . But the Prophet here denounces that they shall be no longer suffer'd to rage at that rate , but that they shall be destroy'd , &c. [ Scorpions ] denote most malignant and perverse men , Ezek. 2.6 . Also most grievous and intolerable strokes , 1 King. 12.11 , 14. 2 Chron. 11.11.14 . Spiders Webs , ] denote the vanity of wicked designs , Job 8.14 . Esa. 59.5 , 6. Moles ] to which Bats ] are joyned , Esa. 2.20 . denote such as are spiritually blind and ignorant of God ; because Moles live obscurely under ground ; and Bats in dark nights fly about ; as if he had said , when they are converted to Christ , they will leave their Idols which they worshipped , to such as are obstinately blind and unbeleiving ; but they themselves shall serve God being divinely illuminated . [ A Worm ] denotes a thing Vile and contemptible , Psal. 22.6 . Esa. 41.14 . Sometimes perpetual affliction , Esa. 66.24 . Mark 9.44 , 46 , 48. Because it is always gnawing and consuming the Wood , or living Creature wherein it is , A [ Flea ] denotes extraordinary vilifying , extenuation of worth , 1 Sam. 24.14 . and 26.20 . Hitherto we have treated of Terestrial Creatures : Now of Volatile or flying Creatures , and Aquatile , that is , such as live in waters , we will give what Metaphors are met with , which are but few . Of the wings and flight of Birds we have spoke before . Eccl. 10.20 . Fame or Report ( because of its swiftness ) is expressed by the Metaphor of a Bird , Curse not the King , no not in thy Conscience , and Curse not the Rich in thy Bed Chamber : For a Bird of the Air shall carry the voice , and that which hath wings shall tell the matter : That is , because Fame is an Evil , than which nothing is more swift , and shall with great speed , like a flying Bird convey thy words to the hearing of such as will create you danger . Some refer this to a Hyperbole , that the sence may be , that Princes and great men are full of Ears , so that there is scarce any thing done or said , but they have notice of it by their spies and observers . Hence came the Greek Proverb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The King has many Eyes , and many Ears . Of the warlike Host of the King of Assyria , it is said , Esa. 8.8 . That the stretching out of his wings shall be the breadth of thy Land O Immanuel : Upon which Musculus in his Comment . h. l. says , That by this Metaphor of a great Bird , the multitude of his Host is denoted , which is of so vast a body , and of such large and spreading wings , that nothing in the whole Land can escape his depredations , &c. The Lord says , Esa. 46.11 . That he will call a * Ravenous Bird from the East , that is , Cyrus , a Leader of a notable Expedition , who subdues all difficulties , as if he had wings to fly over them . The Epithet ( Ravenous ) denotes his cruelty which he exercised in the destruction of Babylon , as wings signifie the swiftness of the execution . Jer. 12.9 . My possession is to me as a talloned Bird , ( or a Bird with Claws or Tallons . ) In the former verse , he compared that stubborn people to a Lion ; and here to a rapacious Fowl , which invades his prey with Tallons , as if they were fingers — He proceeds in the Metaphor , the Birds round about her , are against her ; come ye assemble all the Beasts of the Field , come to devour ; this is a challenge to the Chaldeans and other Gentiles , to come against the Jews , &c. [ The Chattering of Birds ] is put for the Groans of men in sickness , Esa. 38.14 . Where some Species of Birds as a Crane , a Swallow , and a Dove are mentioned . Also in the Hebrew Text , Esa. 8.19 . Of VVizards or such as have familiar Spirits , upon which place the paraphrase of Junius and Tremellius is excellent : Those Seducers are not endued with such a faculty , as to shew openly and with a clear voice , or expound in plain terms , what should be said , as we the Prophets relate the Judgments of God in an intelligible and most evident phrase : But they speak in their Throat and keep a piping as Chickens hardly hatcht , or if they utter any thing with an audible , they do so mutter as the Sybil out of her tripod : Which self same reason the Prophet explains chap. 29. ver . 4. And Historians almost every where . Musculus upon the place says , Ecquid aliud vocandi sunt , qui inter Missandum sic Mussitant , &c. What shall we otherwise call them who mutter and murmur at that rate when they are a Massing , as if they designed of set purpose to conceal their words from such as are present , and attribute a certain hidden vertue to that Mussitation ( or muttering ) by which the substance of Bread and Wine are converted into the Flesh and Blood of Christ : That Species of muttering and antick gesture bespeaks not an Apostolical and Christian Spirit , but rather that which consists of Magick and Legerdemain , &c. [ A Nest ] the habitation of a Bird is put for Rooms or Chambers , Gen. 6.14 . Nests shalt thou make in the Ark , ( so the Hebrew ) that is , separate lodgings for the respective kinds of Creatures in Noahs Ark. Sometimes it is put for the Dwellings of men , especially such as are built in High Places , as Ravenous Birds build their Nests , in steep and craggy Rocks , Job 29.18 . Numb . 24.21 . Jer. 22.23 . and 49.16 . Obad : ver . 4. Habak . 2.9 . See Job 29.38 . Of the kinds of Volatiles , The Turtle Dove denotes the People of Israel , or the Church , Psal. 74.19 . O deliver not the Soul of thy Turtle Dove unto the multitude ( of which he spoke ver . 18. ) that is , thy Church and People , who worship none but but thee , as a Turtle Dove , that never entertains Conjunction with another and who in their affliction , like a Turtle Dove , ( Esa. 38.14 . ) expresse their grief in solitary groans , and sighs to thee : And which is unarmed , weak , simple , and meek like a Dove , yea like a Turtle Dove , which is esteem'd the least among the Species of Doves as * Aristotle says . The Chaldee renders it , the Soul of such as learn thy Law , ( that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Turtle Dove , being of some affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law ) Christ calls his Church a Dove , Cant. 2.14 . and 5.2 . and 6.8 . And its Eyes , the Eyes of Doves , Cant. 1.15 . and 4.1 . By which Metaphor its simplicity ( as Matth. 10.6 . ) its Chastity , Brightness , and its view and desire of heavenly things are denoted , &c. Among Insects , Hornets denote terrors sent from God among men , by which the Enemies of the People of God shall be as it were stung and rooted out , Exod. 23.28 . compared with ver . 27. Deut. 7.20 . Josh. 24.12 . — The Enemies of the people of Israel are called Flies and Bees , Esa. 7.18 . because of their multitude , and swiftness or nimbleness as the Flyes , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or power of hurting as in Bees . The word Flies is attributed to the Egyptians , and Bees to the Assyrians , which Metaphor Jerome in his Commentary Elegantly expounds thus ; He calls the Egyptians Flies , because of their filthy Idolatry ( See Eccl. 10.1 . ) and because they were a weak people : But the Assyrians he calls a Bee , because they had at that time a powerful Kingdom , and were very warlike , ( as Bees represent ( as it were , ) a very well ordered Monarchy , and are very resolute to annoy their Enemies ; ) Or because all the Persians and Assyrians went armed with Darts , whose points were like the stings of Bees : The Metaphor is continued , ver . 19. And they shall come and rest all of them in the desolate Vallies , and in the holes of the Rocks , and upon all Thorns , and upon all Bushes . Because he once named these Enemies Flies and Bees , he keeps to the same Metaphor in the rest , as if all places were to be filled with those Insects . Of the fulfilling of this Prophesie thus writes Jerome in the same place — Let us read the Books of the Kings and the Chronicles , and we will find that the Good King Josiah was slain by the Egyptians , and the Israelites subdued to an Egyptian yoke , so that they appointed them a King. And not long after comes Nebuchodonosor , with an innumerable multitude of Souldiers , took Jerusalem , destroy'd the other Cities of Judaea , burnt the Temple , and planted Assyrian Inhabitants in the Land , 2 King. 23. and 24. 2 Chron. 25 and 36. &c. The Sting ] of an Insect metaphorically denotes the power of Death , 1 Cor. 15.55 , 56. Brentius upon the place says , As a Bee that has lost her sting may threaten to sting , yet cannot , so when sin is pardoned , which is the sting of Death , Death may terrifie , but cannot hurt us . Aquatiles follow . By the metaphor of Fishing ] a falling into the hands of Enemies , and Captivity is understood . Amos 4.2 . He ( that is , the Enemie ) will take you away with hooks , and your posterity with Fish-hooks ; as if he had said , you indeed are like fat Kine , ver . 1. But ye shall be drag'd by the Enemy , as if you had been little Fishes in spight of your pride and fatness — the same metaphor we find , Habbak . 1.15 , 16 , 17. By [ Fishers ] Jer. 16.16 . are understood the Egyptians , Esa. 19 , 8 , 9 , 10. See 2 Kings 23.29 . By Hunters the Chaldeans and Babylonians , so called from Nimrod the Builder of Babylon , Gen. 10.9 . which Prophesie is fulfilled , 2 Kings 24. and 25. Besides this Translation of the Terms Fisher and Fishing . The Apostles are called Fishers of men , Mark. 4.19 . and 1.17 . Luk. 5.10 . the explication is given elsewhere . See Ezek. 47.10 . Of the kinds of Aquatiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Thannin ) a huge serpent and the Leviathan , that is a great Dragon or Whale is used metaphorically , Psal. 74.13 . thou didst break the Sea by thy strength , thou breakest the head of Whales in the Waters , ver . 14. Thou breakest the heads of the Leviathan in peices . By VVhales ( or Crocodiles as Ezek. 29.3 . ) The Grandees and Captains of Pharaoh are understood ; who persecuted the people of Israel , Exod. 15.4 . By the Leviathan , Pharoah himself , who with his intire Host was swallowed up in the Red Sea. But that which follows , thou shalt give it to be meat to the people inhabiting the VVilderness , is not to be referred to the words immediately going before , but is a sentence by it self , and is to be understood of the Manna and Quails , which the people fed upon . See Esa. 51.9 . and 27.1 . CHAP. XII . Of Metaphors taken from Man and what belongs to Him. IN Man we are to Consider , what are ( 1. ) Essential . ( 2. ) What are Accidental . The Essentials are his Body with its members : and its Vnion with the Soul which is Life . The Accidentals are partly , Internal , as some differences betwixt Men , and their Actions of divers kinds : Partly External , as the containing Subjects and various Adjuncts . Of which in Order . Metaphors from a Humane Body and its Members . THE Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Soma ) is frequently put in the New Testament , for the People of God or the Church , Rom. 12.5 . 1 Cor. 10.17 . and 12.13 , 27. Eph. 1.23 . — 2.16 . — 4.4 , 12 , 16. — 5.23 . Col. 1.8 , 24. — 2.19 . — 3.15 . The Explication of which Trope is easie . And to speake concisely , we shall shew it . 1. With respect to Christ the Head of the Church , and whose Body the Church is called . ( 1. ) As the Head is not at a distance from a living body , but most closely joyned to it : so there is a sacred and most Mystical Union betwixt Christ and his Church , or Believers . ( 2. ) As the Head Rules the whole body , and influences it with a vital power : So Christ wisely directs , and moderates , strongly preserves , quickens , by Counsel instructs , and eternally saves his Church , Eph. 1.23 . and 2.16 . and 4.16 . and 5.23 . &c. 2. With respect to true Christians who are spiritual Members of that Body . Of these the Metaphor of a Body signifies many things , chiefly these three . ( 1. ) The various Gifts and Offices of Christians , especially the Preachers of the Gospel . For , 1. As one Body has divers Members , which have their particular and distinct Offices : So there are peculiar Gifts and Offices in the Church , which particular persons fitted for their exercise , are chosen for . 2. As the Members of a Humane body differ among themselves with respect to exexcellency and operation ; yet those of an inferior office , do not envy the superior , neither does the superior despise the inferior : So among true Christians there is a Society and Conversation without envy in the lowest , or scorn in the highest Rank , to each other ; Rom. 12.4 , 5. 1 Cor. 12.12 . &c. ( 2. ) Of the bond of perfection , which is Love with its Fruits and Vertues . The Members of a humane body have a natural instinct of love and sympathy , one to another , if one be in pain , the rest are unquiet and ill at ease : If one be well , the rest rejoyce , and each contributes to supply the necessity of the other of its own accord , neither will one willingly part with the other : So true Believers sincerely love each other , and by tender , sympathizing , compassionate , fellow feeling love , and mutual aid of each other , declare themselves to be living Members of the Mystical body of Christ , Rom. 12.5 . 1 Cor. 12.21 . Eph. 4.3 , 4 , 16. 3. With respect to the spiritual knowledge of Faith and increase of Godliness , from the similitude of a humane body , which increases and grows greater and stronger , &c. Eph. 4.13 . Col. 2.19 . [ The Head ] of a man is his Chief , Supreme and Principal Member , and therefore carries a threefold Metaphorical Notion . 1. The Beginning or Original of any thing , Gen. 2.10 . Exod. 12.2 . Deut. 20.9 . Isa. 41.4 . and 51.20 . Ezek. 10.11 . and 40.1 . &c. 2. Superiority and Eminency , as well with respect to Quantity or Place ; as Quality and Rule . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caput , a Head , the very top or highest part of a thing , Gen. 28.12 , 18. ( where what we translate [ top of Jacobs Ladder ] in the Hebrew is Head ) Gen. 47.31 . Exod. 34.2 . 2 Sam. 15.32 . and 16.1 . 2 Kin. 1.9 . Psal. 24.7 , 9. and 72.16 . Isa. 2.2 . Amos 1.2 . — The Head-stone Zach. 4.7 . is the highest in a Building , which finishes the Work. It denotes Superiority of Government , as a Prince or ( Chief Ruler , Num. 14.4 . and 36.1 . Deut. 1.13 , 15. and 28.44 . Judg , 10.18 . and 11.8 . 2 Sam. 22.44 . and 23.13 . 2 Chron. 31.10 . Job 12.24 . Psal. 18.43 . and 110.6 . Jer. 52.24 . Lam. 1.5 . Eph. 3.23 . 1 Cor. 11.3 . &c. The Head of the Corner ] denotes the extreme Corner-stone , which by another Metaphor is attributed to Christ , Psal. 118.22 . Matth. 41.42 . Luk. 20.17 . Act. 4.11 . 1 Pet. 2.7 . 3. The most chief or desirable in any thing , Exod. 30.23 . the Head spices , that is , the best . See Cant. 4.14 . Ezek. 27.22 . Deut. 33.15 . Psal. 141.5 . ( Head Oyl , that is , Excellent Oyl ) Psal. 119.160 . Isa. 7.8 , 9. The Head of Syria is Damascus , — the Head of Ephraim is Samaria , that is , the Principal or Metropolitan City . Head is put for the Chief or Principal place , 1 Sam. 9.22 . 1 Kin. 21.9 . It is put for the sum or contents of any thing , Exod. 30.12 . Num. 1.2 , 49. and 4.2 , 22. and 31.25 . Psal. 139.17 . See Lev. 6.5 . Hence comes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to reduce into one sum , which is Elegantly spoke of the precepts of the Divine Law of the second Table , the sum or whole Contents of which is Charity or Love , as the Apostle has it Rom. 13.9 . See Acts 22.28 . Heb. 8.1 . The distinct squadrons of an Army are called Heads because they consist of a certain or select Number , Judg. 7.16 . and 9.34 , 37 , 43. 1 Sam. 11.11 . and 13.17 . Job 1.17 . Finally , the Sections or Divisions of Books are called heads ( Capita ) vulgarly Chapters , to which we may Refer what is spoken Psal. 40.7 . In the volumn of thy Book , which the Apostle , Heb. 10.7 . renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Head ( or Chapter ) of thy Book . Upon which Cunaeus lib. 3. de Repub ▪ Heb. cap. 1. says — , These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are nothing else , but those which the Jews , and especially the Thalmudists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the members or parts of Books . Therefore the Apostle being himself a Jew , and writing to the Jews , very significantly makes use of that word . There is a Synecdoche , joyn'd with the Metaphor here , and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole body and volume of the old Testament , in which the Prophecies and Types of the Messiah are extant , is to be understood . Hierome on Isa. 29. says , In the Head of the Book ( says our Saviour in the Psalm ) it is written of me , not of Jeremy or Isaiah , but in all the Holy Scripture , which is called one Book . [ A Face ] the foremost part of a mans head ; Bare and fit for seeing ; and apt to vary its posture or aspect according to the different affections of the Mind , carries a threefold Metaphorical Notion . 1. It denotes the first part of any thing , 2 Sam. 10.9 . Jer. 1.13 . Ezek. 2.10 . 2. The Superficies and external species of any Substance , which appears to , or is beheld by Men , Gen. 1.2 . 1 Sam. 14.25 . 2 Sam. 17.19 . Isa. 14.21 . Luk. 21.35 . 3. The Mind or inward faculty or affections , as Anger , Joy , Benevolence , Magnanimity , &c. Gen. 32.20 . 1 Sam. 1.5.18 . Job 9.27 . Prov. 16.15 . and 27.17 . Ezek. 3.8 . A Forehead ] the Superior part of the face , is Metaphorically brought to denote the Interior Affection of the Mind . A hard forehead denotes obstinacy in Wickedness , Isa. 48.4 . and a persevering Magnanimous Zeal against the Wicked , Ezek. 3.7 , 8 , 9. A Whores Forehead , Jer. 3.3 . signifies extreme Impudence , the Metaphor being taken from those Graceless , Shameless , and Immodest Prostitutes . An Eye ] the Organ of sight , by a Metaphorical Translation oftentimes denotes the Mind , Judgment , and Knowledge ; Gen. 16.4 , 5. Deut. 15.18 . 1 Sam. 15.17 . and 18.23 . 2 Sam. 6.22 . Job 32.1 . Psal. 15.4 . Prov. 3.7 . and 28.11 . and 30.12 . Isa. 5.21 . Zach. 8.6 . Matth. 6.22 . Joh. 5.35 . Hence the Right Eye is put for the greatest Prudence , Zach. 11.17 . An Evil Eye , for a perverse and Malignant mind , Deut. 15.9 . Prov. 23.6 . and 28.22 . Matth. 20.15 . Mark. 7.22 . A Good Eye , for a Good and benevolent Mind , Prov. 22.9 . Eccl. 35.9 . An Eye signifies a providential Carefulness , sometimes a solicitude in Evil , as Psal. 10.8 . — 17.8 . ( see 1 Sam. 18.9 . ) sometimes in Good , Gen. 44.21 . Numb . 10.31 . Ruth 2.9 . Job 29.15 . Psal. 10.6 . Prov. 4.25 . and 21.9 , 12. Eccl. 2.14 . Sometimes it denotes Experience Gen. 3.7 . Sometimes spiritual Illumination or Renewing of heart , Psal 13.3 . Psal. 119.18 . Isa. 32.3 . Eph. 1.18 . Sometimes spiritual Blindness , Psal. 69.23 . Isa. 6.10 . Matth. 13.15 . Joh. 12.40 . Act. 28.27 . Rom. 11.8 , 10. See Lam. 5.17 . * It denotes a fountain , Gen. 34.13 . and 49.22 . Exod. 15.27 . Psal. 84.6 . Psal. 114.8 . A Tear ] an humor flowing from the Eyes of such as Weep , metaphorically denotes Wine and Oyl , because they drop as tears do , when the Grapes or Olives are bruised in the Press , Exod. 22.29 . See Deut. 7.13 . Eye-salve denotes the spiritual healing of our Natural Darkness , Rev. 3.18 . three things are said of a man corrupted by sin , ver . 17. viz. that he is Poor , Naked and Blind , and therefore Miserable . To remove these three , ver . 18. are Medicines proposed ; ( 1 ) Gold tried in the Fire , ( that is , heavenly Treasure ) which makes one Divinely Rich. ( 2 ) White Raiment , ( that is , the merits of Christ apply'd by Faith ) by which nakedness being covered , a man may be preciously adorn'd . ( 3 ) Eye-salve to annoint the Eyes ( that is , the saving word of the Gospel , by which a man is illuminated ) which restores or gives spiritual sight . [ An Ear ] as well as the Eye , is translated to denote the Mind , and when referred to the Word of God , denotes a faithful attention and Receiving of it , Psal. 49.4 . and 78.1 . and 45.10 . Isa. 55.3 . where you may Note nevertheless that the external hearing of the word is not excluded , but presupposed . Heaviness or shutting of Ears , denotes hardness and stubbornness of heart , Isa. 6.10 . Matth. 13.15 . Act. 28.27 . Rom. 11.8 . Itching ears , denote such as with a perverse curiosity study after false opinions , 2 Tim. 4.3 . with Act. 17.21 . The Phrase , Gal. 6.7 . Be not deceived , God is not mocked , is emphatical , for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies more than to mock , viz. to fleer with the Nose and Mouth , And in the times past ( as Erasmus and Pliny say ) they were wont to use gestures of derision or mockery by the Nose , from which term ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the word here is derived . By another Metaphor the Jews call their own King the Breath of their Nostrils , Lam. 4.20 . that is , under whose Protection they did Breath and were Refreshed , &c. A [ Mouth ] is more used in a Metonymy than a Metaphor , yet sometimes it denotes the Mind and Will of Man , Gen. 24.57 . We will ask her mouth , that is , learn her Mind and Will , 2 Sam. 17.5 . To fight with one mouth ( so the Hebrew ) Josh. 9.2 . that is , with one consent . See Psal. 126.2 . and 103.4 , 5. and 81.10 , 11. Exod. 4.16 . Prov. 6.13 . A perverse man , is said to speak with his feet , and teach with his fingers , which denotes some composed artificial Gestures of deceit , as when by treading upon anothers foot , he signifies something , which is Metaphorically call'd speaking : and so by the gestures or numbering of his fingers , informs another of something he knows not , by way of Confederacy to deceive a third Person . A [ Shoulder ] because it bears Burdens , signifies Affliction and Tribulation , Psal. 21.12 . Isa. 9.4 . and 14.25 . sometimes obedience , Zeph. 3.9 . Zach. 7.11 . Hos. 6.9 . Isa. 11.14 . Deut. 33.12 . Isa. 9.6 . The Government shall be upon his shoulders . The sense of this is variously given by Interpreters . The Chald. understands it of the fulfilling of Gods Law : thus rendring it , He took the Law upon himself to keep it . Many of the Fathers understand it of the Cross of Christ , and quote Isa. 22.22 . But it seems plainly to denote the whole administration of Christs Office. Brentius upon the place , says , Mundani Monarchae non gestant principatum super humeros suos , sed , &c. Worldly Monarchs do not bear the burden of Government on their own shoulders , but transfer it upon their Servants , Counsellors , and Civil and Military Officers , &c. But Christ is such a King , that he bears all the weight of Government on his own shoulders ; for he alone rules , preserves , and Governs his Church . He only expiated sin . He had no helper , as Earthly Princes are wont to have , &c. An [ Arm ] because it exerts a mans strength , is put for power or strong aid , 1 Sam. 2.31 . Job 22.8 . and 35.9 . and 38.15 . and 40.4 . Psal. 44.3 . Jer. 17.5 . and 48.25 . Ezek. 30.22 . and 31.17 . and 22 6. Zach. 11.17 . Isa. 9.20 . They shall eat every man the flesh of his own arm , that is , they will destroy and Consume those of their Friends and Neighbours from whom they were wont to be supplyed , &c. [ A Hand ] the extreme part of the Arm , by which works are promptly perform'd , is also put for strength , Exod. 18.9 . Deut. 32.36 . Josh. 8.20 . Job 34.20 . Psal. 89.25 . Esa. 28.2 . Dan. 12.7 . Hence it is Proverbially said . An Nescis longas Regibus esse Manus ? Dost thou not know that Royal hands are long ? that is , that the Kings power reaches a great way . It is likewise put for Help , Ministry and Machination , which require power , Exod. 23.1 . 1 Sam. 22.17 . 2 Sam. 3.12 . and 14.19 . 2 King. 17.13 . Esa. 20.2 . Hag. 1.1 . and 2.1 . In these last four Texts , A Hand signifies the Ministry . For the Prophets are the Organs or Instruments of the Holy Spirit , and the dispensers of the Mysteries of God , which they received , to be communicated to the people , or to be reacht forth , as it were by the hand . As if when one remits Money or Treasure to be distributed or paid by him , it is said to be by such a Hand , &c. Lev. 25.35 . It is said and if thy Brother waxeth poor and his hand faileth , ( so the Hebrew ) that is , if through Poverty he be rendred uncapable of Business , Trade , or Employment , and so not able to provide for his Family , &c. Then Relieve him . The metaphor being taken from a man that 's consum'd or weakened by a Disease , who cannot labour with his hands . On the contrary to strengthen the Hand , is by Counsel and Help to assist , 1 Sam. 23.16 . Job 4.3 . Esa. 35.3 . When a Hand is attributed to the Earth it signifies a certain place or space , Deut. 23.12 . Num. 34.3 . 2 Sam. 8.3 Esa. 56.5 . and 57.9 . Jer. 6.3 . &c. [ The Back ] denotes alienation , estrangedness , or neglect , 1 King. 14.9 . Neh. 9.26 . Sometimes it is a symbol of oppression and affliction , Psal. 129.3 . The Plowers plowed on my Back , &c. Esa. 51.27 . Rom. 11.10 . [ The Loyns ] because the strength of the Body consists in them , Job 40.11 . are metaphorically , ( or it may be rather metonymically ) put for strength it self , Esa. 45.1 . I will loose ( or dissolve ) the Loyns of Kings , the Septuagint has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And I will break the strength of Kings . See Psal. 69.23 . Rom. 11.10 . This Metaphor chiefly respects the girding of is Loyns , which denotes a confirmation of strength and activity in order to run , labour or fight , 1 King. 18.46 . 2 Kings 3.21 . Psal. 18.40 . Prov. 31.17 . Job 38.3 . Jer. 1.10 . Esa. 5.27 . &c. Hence the phrase of girding the Loyns , is translated to spirituals , Esa. 11.5 . denoting the faithfulness , alacrity and expedition of the Messiah . In his great Mediational and Redeeming Office , Psal. 45.3 . In the faithful Members of Christ , it denotes Christian vigilancy and perseverance in the profession of Truth and Piety , Luk. 12.35 . 1 Pet. 1.13 . Eph. 6.14 . Upon which place Hemingius says , As the Loyns , in which are the chiefest strength of the Body , are made more firm by girding , making the Souldier in fight more steady and active : So the heart is made more firm by the Truth of God , which causes , that in our Doubts and Hesitations the Devil cannot overthrow and destroy us . [ A Navel ] by which nourishment is conveyed to the Infant in the VVomb , is by an elegant Metaphor transferred to the Sons of the Church , Prov. 3.8 . It ( that is , to Fear the Lord , and depart from evil ) shall be Health , ( or a medicine ) to thy Navel ; as if he had said , as the child is nourished by the Navel so the knowledge and fear of , and obedience to God , will by the blessed Spirit feed , educate and comfort . It is added , and watering or moistning to thy bones , that is , it shall be thy whole strength , as the bones are moistned and strengthned by Marrow , as Job 21.24 . &c. Not cutting the Navel , is allegorically translated to denote the primitive , miserable and abominable state of the Jewish People , Ezek. 16.4 . It signifies the middle or an eminent place in the Earth , as the Navel is in the midst , Judg. 9.37 . Hence God is said to work Salvation in the midst of the Earth , Psal. 74 , 12. Because Judea was esteemed so by the Geographers of those times . [ A Bosome ] is put for the middle or concavity of a Chariot , 1 King. 22.35 . Ezek. 43.13 , 14 , 17. And because that part for modesties sake is covered with a garment , it is applied to the hidden and inward parts of man , Job 19.27 . Eccl. 7.10 . Psal. 89.51 . and 35.12 , 13. It carries the notion of Love , because of Conjugal embraces , Deut. 1●● . 6 . and 28.56 . Eternal Life is called the Bosome of Abraham . Luk. 16 , 22. Upon which Brentius in his Commentary . * By the Bosome of Abraham you are not to understand a certain corporal or external place in this World , but either the promise of Christ made to Abraham , In thy Seed shall all Nations be blessed ; or Christ himself who came of the Seed of Abraham ; for in this sense all the Godly that sleep in the Lord are reposited or rest in Christ himself , till in the last day they rise together with their bodies , Acts. 7.59 . Phil. 1.23 . Therefore when Lazarus is said to be carried by Angels into Abrahams Bosome , we are to understand , that he was in the enjoyment of supreme felicity in Christ , in the latter day shall be revealed , &c. Abraham is proposed as the Father of all believers , Rom. 4.11 , 12. Because such as follow his steps , and constantly persevere in Faith and Godliness to the end , shall as our Saviour shews be gathered together in Immortal Life : For tender Children are wont to be carried and cherished in the Bosome of their Loving Parents . Ruth . 4.16 . 1 Kings 17.19 . This Term denotes the condition of Eternal Life , for the carrying of Infants in the Bosome of the Parent , denotes love and intimate good Will ; so in the heavenly Life , there is most pure love , from whence arises true Joy. In the Bosome of the Parent , the Infant finds rest and defence , so in heaven , there is certain security and a most quiet tranquillity , &c. A Bosome by a Metonymie signifies a Garment , that covers it , which being loose is convenient to receive and carry things , Prov. 6.27 . and 16.33 . Therefore metaphorically it is put for the retribution of reward or punishment . Of Reward as 2 Sam. 12.8 . Luk. 6.38 . Of Punishment , as Psal. 79.12 . Esa. 65.6 , 7. Jer. 32.18 . [ To Strengthen feeble Knees ] signifies to comfort such as are cast down by anguish or sorrow of mind , and confirm them by Instruction and Counsel , Job 4.4 . Esa. 35.3 . Heb. 12.12 . The metaphor being taken from outward perils which invade upon a sudden , in which the knees of an affrighted and fearful man are weakned , because the strength of the Nerves and Muscles , by the terror of sudden danger leaves its operation , which for bearing the body resides in the knees . Hence a sudden or pannick fear is expressed by the weakness or beating together of the Knees , Psal. 109.24 . Ezek. 7.17 . Dan. 5.6 . Nahum . 2.11 . [ The Feet ] are metaphorically ( as well as by another Trope ) taken divers ways ; Of which take some of the Chief . 1. With respect to Externals , Job says chap. 29. ver . 15. That he was Feet to the Lame — that is , he relieved the miserable , as the Feet help men to get out of danger . See Gen. 30.30 . noting the marginal reading . The Foot of Pride , Psal. 36.11 . denotes the violence of proud Enemies — The slipping , halting &c. of the Feet , &c. denotes danger and Calamity , Job 12.5 . Psal. 38.17 . and 116.8 . and 140.4.11 . &c. See Jer. 30.16 . On the contrary to deliver the feet from falling denotes divine protection , against any malignant Enemies , Psal. 56.13 . and 18.36 . and 91.12 . Psal. 121.3 . &c. To tread with the feet , denotes to disgrace , or to insult upon one , as an Enemy , Psal. 7.5 . and 91.12 , 13. Ezek. 34.18 , 19. Matth. 7.6 . Luke 10.19 . Heb. 10.29 . [ Lameness or Halting ] which is a disease or accidental hurt of the Feet denotes Calamity , Affliction , and Dangers , Psal. 35.15 . In mine halting ( we translate it adversity ) they rejoyced , Psal. 38.18 . Jer. 20.10 . Mich 4.6 , 7. Zeph. 3.19 . In which two last places the Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Feminine alluding to the voice of a sheep upon which Illyricus says , That it is a speech taken from Sheep : For many of them in the Summer especially those of hotter Countries do halt , or go lame , or else it may relate to the People and Church , of which the Scripture speaks in the Feminine Gender , as before . 2. With respect to Internals and spirituals , because the Life of man and the exercise of Godliness is compar'd to walking or running , and so the Feet translated to the mind , signifie desire and a holy endeavour , as the outward running or hastning to a place is performed by the Feet , Psal. 17.5 . and 119.59 , 105. ( with ver . 32. ) Prov. 4.26 , 27. Eccl. 4.17 . The Beautifulness of the Apostles feet , Esa. 52.7 . Rom. 10.15 . is not to be understood of their bodily Feet , but of the interior and Divine , as well with respect to their Mission , or being sent , as also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or fervor in teaching , as a footman in an Errand of great concern performs his Journey speedily , Nahum . 2.1 . Some interpret it thus : It is not prancing Horses , Cathedral Seats , costly and magnificent Vestments , Cardinals Hats , and other precious worldly accoutrements that are commended , but simply the feet which denotes the humility of their Apostolical legation or Embassy , and all their Successors are exhorted to the same vertue , 1 Cor. 2.3 , 4. Gal. 4.13 , 14. &c. Eph. 6.15 . The Feet are said to be shod , upon which a learned Expositor says the feet signifie the Ministry of the Gospel , which must be shod , that is , defended with Boots or Shooes , from Thorns , Bryars and Dirt , that is , that they may be able to go through all Dangers in Teaching and Confessing the Gospel . See Ezek. 16.10 . What we translate ( uprightly ) Gal. 2.14 . is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , recto pede incederent , that is , walk with a right foot , viz. according to the rule and measure of the Gospel . See Heb. 12.13 . Hitherto we have treated of the dissimilary parts of a humane Body . The similary parts yeild but few Metaphors . [ The biting of the Flesh ] Job 13.14 . is transferred to the mind , why should I take away my Flesh with my Teeth . that is , consume my self with Cares . ( See 1 Sam. 19.5 . Eccl. 4.5 . [ Blood ] in a Metaphor as Illyricus says , Cl. Script . Col. 1083. signifies spiritual Death , or Eternal Destruction , Ezek. 3.18 . and 33.8 . Acts 18.6 . and 20.26 . &c. Of Metaphors from such things as concern the Life of Man. TO the Body and its Members aptly succeeds its Vnion with the Soul , whence Life proceeds . The word ( Soul ) has no metaphorical notion , except when attributed to God , which belongs to an Anthropopathy , as was before expounded . [ Life ] is used metaphorically ; as Living waters are put for such as flow briskly , and plentifully , Gen. 26.19 . Prov. 10.11 . Jer. 2.13 . and 17.13 . &c. Time is said to live , and a Building , to be quickned , of which before chap. 9. Sect. 4. See Hab. 3.2 . To Live and Life ] are put for happiness , strength , and health , 1 King 1.25 . Psal. 69.32 , 33. Eccl. 6.8 . [ Health ] or Soundness is put for the Word or Doctrine of God and Eternal Life , the consequence of receiving it , 1 Tim. 1.10 . and 6.3 . 2 Tim. 1.13 . and 4.3 . Tit. 1.9.13 . and 2.1 , 2 , 8. Hereby is denoted the condition and quality , as well as the fruit and efficacy of both , &c. [ To Cure or Heal ] metaphorically signifies a deliverance or Restauration from Calamity , Adversity or Trouble , Exod. 15.26 . 2 Chron. 7.14 . and 36.16 . John 13.4 . Prov. 3.8 . and 12.18 . and 13.17 . and 14.30 . Esa. 3.7 . and 58.8 . Jer. 8.22 . and 30.13 , 14 , 17. Lam. 2.13 . Hos. 14.5 . And when Translated to the Soul it denotes the free Pardon and Remission of Sin , ( that disease of the Soul ) through the merits of our Blessed Redeemer , Psal. 6.2 . and 41.4 . and 147.3 . Esa. 6.10 . and 19.21 . and 30.26 . and 53.5 . Jer. 3.22 . Malach. 4.2 . Matth. 13.15 . ( with Mark 4.12 . ) John 12.40 . Act 28.27 . 1 Pet. 2.24 . &c. And in Regard the knowing and manifestation of the disease and its Cause , is the beginning of a Cure , therefore this term is Elegantly transferr'd to the Ministers of the Word , whose Office it is to shew people their sins , and rebuke it , Jer. 6.14 . They have healed the bruise of the Daughter of my people slightly — , that is , did not reprehend , as much as need was . To Health , are oppos'd in general , Diseases , Griefs , Pains , Wounds , Stripes , &c. In which there is a Metaphorical Translation . 1. To Inanimates , 2 Kin. 3.19 . And ye shall grieve ( or pain ) every good peice of land with stones ; that is . cover , corrupt or mar it . It denotes the irruptions of Enemies to annoy the whole Jewish Polity , Deut. 29.22 , 23. Isa. 1.5 , 6 , 7 , 8. 2. To Man , denoting his depraved Nature , Jer. 17.9 . Psal. 38.3 , 5 , 7 , 8. Isa. 53.4 . Matth. 9.12 , 13. Mark 2.17 . Luk. 5.31 , 32. 1 Tim. 6.4 . a corrupt captious wrangler about words and questions is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sick about questions , to which is elegantly oppos'd , ver . 3. of the wholsome words ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sound speeches ) of our Lord Jesus Christ. All humane Calamities which afflict a man , like a Disease , are represented by this similitude , Psal. 77.10 . Jer. 10.19 . Job 9.17 . Eccl. 5.12.15 . and 6.2 . Isa. 1.6 . and 30.26 . Jer. 15.8 . and 30.12 , 14 , 15. Lam. 2.13 . Hos. 5.13 . Wounds denote sharp reprehension , Prov. 27.6 . See Psal. 141.5 . More specially what are adverse to health , and Metaphorically used are , [ Brands or Marks ] or scars of Wounds are put for persecution for the confession of Christ which Paul gives an account of with respect to himself , as you may see by their Catalogue , 1 Cor. 4. 2 Cor. 6. and 11. What a seared Conscience is , we have before spoke in Metaphors taken from fire . [ Leanness , Thinness , &c. ] are put for Calamities , Punishments and Anguish , Isa. 17.4 . and 24.16 . Ezek. 33.10 . Zeph. 2.11 . ( Psal. 73.8 . it is spoke of Tyrants ) Rottenness of bones ] denotes dolors and terrors of Mind , Prov. 14.30 . Hab. 3.16 . Prov. 12.4 . To Rot ] is to Perish , Prov. 10.7 . &c. [ The Plague ] denotes a very mischievous and destroying man , Act. 24.5 . where Paul was accounted by the wicked Jews a Pestilent fellow . Poyson ] a very killing and fatal Ingredient , that commonly destroys men , unless expelled by very Soveraign and powerful Antidotes , denotes devilish Doctrine , as also the malice and malignity of the VVicked , who ( as far as they can ) destroy the Souls , Bodies and Good Name of honest pious men , Deut. 32.33 . Psal. 58.4 . Rom. 3.13 . To Life is oppos'd [ Death ] which is either the privation of Natural Life , because of the separation of the Soul from the Body : or the privation of spiritual and heavenly life , because of the separation of the Soul from God through sin . Both these not Metaphorically , but properly are to be understood , Gen. 2.17 . But [ To Dye ] is used Metaphorically , when Believers are said to Dye to sin , Rom. 6.2 , 7 , 11. that is to renounce it , and to be idle and unfruitful with respect to it , as a Dead man naturally neither Acts nor Operates . But , [ To be Dead in Sins and Trespasses ] is quite another thing , Eph. 2.1 , 5. for that denotes spiritual Death , when men by sin separate themselves from the Grace of God , and the hope of Eternal Life , when their sins are not remitted : In which sense Matth. 8.22 . Joh. 5.25 . 1 Tim. 5.6 . are taken . Paul asserts himself to be Dead to the Law , Gal. 2.19 . that is , the accusation or curse of it , for he could not by that be Justified , nor did he depend upon works but upon free Grace , and so was Dead as to that hope , ( viz. of a legal Justification ) as a Dead man has not the power of operation , See Rom. 7.4.10 . To be Dead from the Elements of the World , Col. 2.20 . is to be freed by Christ from the observation of the difference of Levitical Meats and the Mosaical Ceremonies ( this was the Jewish Paedagogy ) by which God inform'd the world , Gal. 4.3 . And Col. 3.3 . ( see 1 Joh. 3.1 . ) Believers are said to be Dead to the World , &c. which denotes an abrenunciation of its depraved concupiscences , and mad pleasures — , the Text says , for ye are Dead , and your life is hid with Christ in God ; that is , as Erasmus sayes in his Paraphrase : ye seem Dead to this World , because ye do not relish the Glories thereof , nor are moved with those vanities which the worldings admire . Therefore you do not live here so , as to attract the splendid Notice of Men , but you live in Christ with God , altho' your life is hid according to the Judgment of the World , &c. Death ] is attributed to Seed , or Corn cast into the Earth , Joh. 12.24 . 1 Cor. 15.36 . not because it perishes , but because of its change , it becoming the root of much fruit . In the first text it tacitly denotes the Death of Christ , and in the second the Death of Believers , whose Resurrection is also denoted by this similitude or Metaphor of a Corn , or grain . Of Metaphors from Humane Sense . GEnerally feeling , sense , or the Instrument of sense , ( call'd in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) are transferr'd to the Mind , which Metaphor , is frequent among the Latines , Luk. 9.45 . that they may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feel it , that is understand it as it is expounded , Chap. 18.34 . Phil. 1.9 . what we translate Judgment in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sense , viz. a lively faith in Christ. Tit. 1.1 , 2. Joh. 17.3 . Isa. 53.11 . See Rom. 5.1 , 5. and 8.16 , 17. and 14.17 . See also Heb. 5.14 . with 1 Cor. 2. 13.15 . [ Sight or Seeing ] denotes experience or enjoyment , Exod. 20.18 . Num. 20.23 . Psal. 4.6 , 7. and 16.9 , 10. and 27.12 , 13. and 34.12 , 13. and 49.10 , 11. and 60.4 , 5.89.48 , 49. Psal. 90.49 , 50. and 91.15 , 16. and 98.2 , 3. and 128.6 . Eccl. 8.16 . ( where , to see sleep , denotes to sleep ; so , to see corruption in Death , Psal. 16.9 , 10. ) Eccl. 9.9 . Isa. 44.16 . Jer. 17.8 . and 43.14 . Lam. 3.1 . Luk. 2.26 . ( where to see Death signifies to Dye ) Luk. 17.22 . Joh. 8.51 , 56. Rev. 18.7 . &c. Especially the Verb to see ] is used to denote a real experience of Promises of great things , Isa. 53.11 . and 60.5 . and 66.14 . and of Punishment under Comminanation , Isa. 26.11 . 2. It is transferred to the Mind and Intellect , and signifies to know or understand , Gen. 42.1 . Eccl. 1.16 . Jer. 2.31 . Matth. 2.16 . and 9.2 , 4. Rom. 7.23 . with ver . 7. Rev. 1.12 . To think or consider , Gen. 20.10 . and 49.15 . Eccl. 1.14 . Isa. 22.9 . and 5.12 . Matth. 6.26 . ( see Luk. 12.24 . ) Rom. 11.22 . Col. 4.17 . Jam. 1.25 . To provide carefully , Gen. 41.33 . &c. or avoid hurt , Matth. 9.30 . Mark 12.38 , &c. 3. It signifies spiritual vision , as the Prophecies , Num. 24.16 , 17. 1 Sam. 9.9 . Isa. 30.10 . &c. It is said of Angels that they desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look into the Mysteries of the Gospel , 1 Pet. 1.12 . that is , they coveted a full and perfect knowledge of it , such is the Majesty and Beauty of that blessed Mystery . To Sight is oppos'd Blindness ] by which the want of true Faith and Gospel Illumination is noted , Isa. 42.18 , 19. Lam. 4.14 . Matth. 15.14 . and 23.16 , 24 , 26. Joh. 9.39 . Rom. 2.19 . 2 Pet. 1.9 . 1 Joh. 2.11 . Rev. 3.17 . [ Blindness ] attributed to the VVicked Denotes three things , as ; 1. 1 Joh. 2.11 . Darkness hath blinded his Eyes , this is the proximate and immediate Cause , viz. a corrupt mind and VVill expressed by the term Darkness , ( See Eph. 4.18 . ) 2. 2 Cor. 4.4 . It is said that the God of this world hath blinded the Eyes of them that Believe not , &c. This is the first cause of all Evil and Condemnation , viz. the Devil seducing and hardning men . 3. John 12.40 . It is said , He ( that is God ) hath blinded their Eyes , In what respects this is attributed to God the great and sole Fountain of Goodness and Mercy , you may find expounded in Gram. Sacra . p. 285.286 . It is said Exod. 23.8 . That gifts blind the seeing , that is , Bribes corrupt the wise and skilful to pervert Justice . And therefore blindness with the Synonimous Terms are ascribed to the wicked that will not take Counsel , Deut. 28.28 . Esa. 8.21 , 2●● . and 59.9 , 10. Zeph. 1.17 . The Object of sight are Colours . Of these Whiteness ] is a most exact symbol of inward purity and cleansing from sin , Psal. 51.7 . Esa. 1.18 . Rev. 7.14 . A metaphor taken from Linnen , which when foul is restor'd to its colour , by washing , and cleansing it from all spots . Outward Whiteness ] as by rubbing of chalk or washing with Lime , denotes Hypocrisie , Act. 23.2 . See Matth. 23.27 . Ezek. 13.10 . and 22.28 , &c. Of the White Stone , Rev. 2.17 . we will treat anon . [ Redness ] or a Red colour is attributed to Sin , Esa. 1.18 . where the Prophets respects Blood as ver . 15. by which , not only Homicides or killing of men is metonymically understood , but also all enormous sins by a Synecdoche . For as blood rashly spilt , contaminates the Homicide , and renders him guilty , 1 Kings 2.5 , 6 , 31.32 , 33. So Sins are nothing but an abominable spot and contamination in the sight of God. To this cursed Redness , the blessed blood of Christ is oppos'd , which expiates sin , and converts it into whiteness . See Rev. 1.5 . and 7.14 . &c. [ Blackness , ] with Comeliness is mentioned as the beauty of the Spouse , Cant. 1.5 . The first denoting Sin and Affliction , the latter Divine Grace which Regenerates and Renews . Augustine says , Black by Nature , fair by Grace ; black in Original sin , fair by Regeneration . Beda upon the place , Black by the adversity of oppressions , but fair by the Beauty of vertues . Whiteness and Redness are attributed to the heavenly Spouse , Cant. 5.10 . denoting extraordinary beauty , loveliness and health , the native sign of which , that colour is . Some say that he is called white , with respect to his Divinity , and red with respect to his humanity : White because of his purity , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that is , being without sin ) and red , because his blood was pour'd out , &c. [ Hearing and to Hear ] denotes , ( 1. ) The inward understanding , intelligence or discretion of the mind Gen. 11.7 . and 41.15 . and 42.23 . 2 Kings 18.26 . Esa. 36.11 . Jerem. 5.15 . Matth. 13.13 . 1 Cor. 14.2 . &c. 2. Approbation and Obedience , Gen. 3.17 . — 21.12 . Josh. 1.17 , 18. Judg. 2.17 , 20. Deut. 18.19 . 1 Sam. 2.25 . Prov. 4.1 . Esa. 33.15 . Matth. 17.5 . John 8.47 . — 9.27 . — 10.27 . 1 Tim. 4.16 . See Jam. 1.22 . &c. To Hearing is oppos'd Deafness ] denoting , unbelieving , wicked , and obstinate sinners , Esa. 42.18 , 19. with 6.10 . 't is spoke of the Converted , Esa. 29.18 . [ Smell ] what relates to this sence we have in part shewed before , A thread of Tow is said to Smell the Fire , ( so the Hebrew ) Judg. 16.9 . when it touches it , and finds its force . See chap. 15.14 . also Job 14.9 . and 39.25 . Bad Report is said to stink , Gen. 34.30 . Exod. 5.21 . 1 Sam. 13.4 . 2 Sam. 10.6 . — 16.21 . Dan. 6.14 . [ To Tast ] is put for to understand , experience , or enjoy , Psal. 34.8 , 9. Prov. 31.18 . Matth. 16.28 . John 8.52 . Heb. 6.4 , 5. 1 Pet. 2.3 . Hence the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gustus , Tast , translated to the Mind signifies Counsel , Judgment , or Reason , 1 Sam. 21.13 . — 25.33 . Psal. 119.66 . Prov. 11.22 . Job 12.20 . Dan. 3.10.12 . Jonas 3.7 . [ Sweetness ] or to be sweet ) is a metaphor well known , and signifies to delight , or to be well pleased in a thing , Job 20.12 . Psal. 55.14 . Prov. 3.24 . and 9.17 . ( where by a metaphor of stol'n Waters , which are said to be sweet , and bread of Secrecies to be pleasant , wicked Company-keeping with an Adulteress is expressed ) Cant. 2.3 , 14. — 5.16 . Jer. 31.26 . &c. See Prov. 3.22 . Psal. 19.10 , 11. Psal. 119.103 . [ Bitterness , or to be bitter ] denotes an overwhelming with Calamity , which are as hateful to the mind and sense , as bitterness is to the Taste , Gen. 26.35 . Exod. 1.14 . Ruth 1.20 . 1 Sam. 30.6 . and 1.10 . 2 Kin. 4.27 . Job 13.26 . and 21.25 . Prov. 17.25 . Isa. 38.17 . Lam. 3.15 . Ezek. 3.14 . Zach. 12.10 . &c. Isa. 24.9 . It betokens that which is evil and hurtful , Prov. 5.4 . Jer. 2.19 . and so is applyed to Idols Hos. 12.15 . More especially it denotes anger or fierceness and cruelty of Mind , Gen. 49.23 . Judg. 18.25 . 2 Sam. 17.8 . Hab. 1.6 . Eph. 4.31 . Col. 3.19 . It denotes Calumnie , Rom. 3.14 . Jam. 3.14 . with ver . 8 , 9 , 10 , 11. Sin , as Acts 8.23 . Rom. 3.14 . Heb. 12.15 . Matth. 26.75 . Luk. 22.62 . The Object of Touch is hard and soft . Hardness is spoken 1. Of Men ; and denotes , ( 1 ) Pravity , Pertinacy , and Stubbornness of Mind , Exod. 7.3 . and 13.15 . Deut. 2.30 . and 10.16 . Prov. 28.15 . Isa. 48.4 . — 63.17 . Ezek. 2.4 . Matth. 19.8 . Mark 10.5 . Acts 19.9 . Rom. 2.5 . and 9.18 . Heb. 3.8 , 13 , 15. and 4.7 . ( 2 ) It denotes cruelty and unmercifulness , Gen. 49.7 . Judg. 4.24 . 1 Sam. 5.7 . Isa. 8.22 . and 19.4 . Matth. 25.24 . ( 3 ) Afflictions and sadness , 1 Sam. 1.15 . Job 30.25 . Psal. 60.5 . &c. 2. Of Things , and so their perplexity , difficulty , and grievousness is intimated , Gen. 35.16 , 17. Deut. 1.17 . and chap. 15.18 . 2 Sam. 2.17 . Acts 9.5 . Jam. 3.4 . 3. Of Speech , and words , as when they are bitter , Gen. 42.7 . 2 Sam. 19 . 4●● . Psal. 31.18 . when they are difficult to be understood , 2 Kin. 2.10 . Joh. 6.60 . He is call'd hard , who denounces evil or adversity , or any misfortune , 1 Kin. 14.6 . [ Softness ] is apply'd , 1. To the heart of man , and Denotes consternation and fear Deut. 20.3 . Job 23.16 . Jer. 51.46 . Isa. 7.4 . Also contrition and Repentance , 2 Kin. 22.19 . with Ezek 36.26 . By the softness or Effeminacy , 1 Cor. 6.9 . is meant those impure Wretches that unnaturally abuse themselves or others , as Illyricus says . 2. To speech , as flattery , Psal. 5.9 . and 12.3 . and 55.21 . Prov. 2.16 . — 7.5 . — 26.29 . — 28.23 . and 29.5 . In which places the term , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 molle , mild , or soft is used for flattery . Sometimes it notes mildness and humanity joined with Prudence , Prov. 15.1 . and 25.15 . where the word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used . See Job 40.22 . [ Sleep ] the Cessation of the Senses , by which is signified 1. Security , as that of Faith , by those that depend upon and acquiesce in the Lord , Psal. 3.5 . and 127.2 . Ezek. 34.25 . Sometimes it denotes the carnal security of wicked and unbelieving men , Rom. 13.11 . Eph. 5.14 . 1 Thes. 5.6 , 7. Hence it is said , Isa. 29.10 . He hath poured on them the spirit of Deep sleep , &c. 2. Sloth , Laziness or sluggishness , which sleepy persons are very subject to , Prov. 6.9 , 10. and 24.33 . Isa. 56.10 . Nah. 3.18 . Isa. 5.27 . 2 Pet. 2.3 . &c. 3. Death and destruction , Job 3.13 . and 14.12 . with 16.22 . Psal. 13.3 . and 76.6 . Jer. 51.39 . Hence the Prophane Authors call sleep the Image of Death ; Homer calls Sleep and Death Twins , and Hesiod calls sleep the Brother of Death . Believers are said to sleep when they Die a Corporal Death , Matth. 27.52 . Joh. 11.11 , 13. Act. 7.60 . and 13.36 . 1 Cor. 15.18 , 20 , 51. 1 Thes. 4.13 , 14 , 15. The Reasons are elsewhere given , the Substance of which is , that their Souls have blessed Rest with God , and their Bodies have rest in the Grave , Isa. 57.1 , 2. In the certain hope of a future Resurrection , Act. 2.26 . Rev. 14.13 . Psal. 17.14 , 15. Sleep being a representation or figure of both , in which there is rest from Labour , and a refreshing of strength , &c. To sleep is opposed Watching ] therefore the Reason of it in signification is opposite with Respect to sleep . 1. As sleep denotes carnal security , so watchfulness signifies true Repentance , and a serious and diligent exercise of Piety , Matth. 24.42 . and 25.13 . Mark 13.35 . Luk. 21.36 . 1 Cor. 16.13 . Rom. 13.11 . 1 Cor. 15.34 . Eph. 5.14 . and 6.18 . Col. 4.2 . 1 Thes. 5.6 , 10. 1 Pet. 5.8 . Rev. 3.2 , 3. and 16.15 . &c. 2. As sleep denotes sloath and laziness ; so watchfulness signifies alacrity , diligence and prudence , in the management of Duty or Office , Psal. 127.1 . Act. 20.31 . Hab. 13.17 . 3. As sleep denotes Death , so watchfulness denotes Life , both are joyn'd together , 1 Thes. 5.10 . See Rom. 14.8 . more comparisons might be made , but they are obvious . Metaphors from the various Differences of Mankind . WE will consider the Differences of humane kind with respect , 1. To Sex 2. Age. 3. Relation . 4. Country or Family . And although some of these belong to the head of Adjuncts , yet for more commodious order we will place them here . 1. As to Sex ; they are Man and Woman . [ A Man ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaphorically denotes , a Stout , Couragious , Eminent Person . 1 Sam. 26.15 . In that Irony of David , Art not thou a Man ? that is , hast thou not behav'd thy self gallantly ? Jer. 5.1 . Seek in the Broad places thereof ( that is Jerusalem ) if ye can find a man ; that is , a wise man , &c. 1 Kin. 2.2 , 3. Psal. 49.2 , 3. — 4.3 . — 118.5 , 6. — 144.2 , 3. — 82.6 , 7. 1 Cor. 3.21 . — 7.23 . — 16.13 . &c. A [ Woman ] on the Contrary , denotes one that is timorous , weak and dispirited , Isa. 3.12 . Jer. 51.30 . Nahum 3.13 . See Jer. 48.41 . Isa. 19.16 . Hence a sort of men are call'd effeminate , &c. The Church is likned to a chast Virgin ; 2 Cor. 11.2 . See Hosea 2.19 . This Metaphor alludes to the legal type of the high Priest , who might marry none but a Virgin , Lev. 21.14 . See Cant. 1.3 . Zach. 9.17 . Rev. 14.4 . To which Spiritual Whoredom and Adultery is opposed . 2. The Age of man may be thus distinguished , viz. Infants , Boyes , Youths , Men , old Men. A sucking Infant and Boy , Metaphorically denote , ( 1 ) True Believers , Psal. 8.2 , 3. Matth. 11.25 . Luk. 10.21 . See Matth. 18.3 , 4. 1 Cor. 14.20 . 1 Pet. 2.1 , 2. &c. ( 2 ) Such as are ignorant in the Faith , Rom. 2.20 . 1 Cor. 3.1 , 2. Heb. 5.12 , 13 , 14. Gal. 4.3 . ( 3 ) Fools and wicked men destitute of the knowledge of Truth , Isa. 28.9 . and 65.20 . Eph. 4.14 . Sucking is attributed to the Church , Isa. 49.23 . and 60.16 . 2 Cor. 8.1 , 2 , 3 , 4. The Consolation of the Gospel which the faithful enjoy in the Church is compar'd to sucking , Isa. 66.11 , 12. When the term Boy , or little one is attributed to Princes or Magistrates , it denotes Folly and lack of Prudence , Eccl. 10.16 , 17. Isa. 3.4 , 12. [ Childhood ] signifies the time of Israels departure out of Egypt , Jer. 3.4 . Thou art the guide of my childhood . See Hos. 2.15 . and 11.1 . Ezek. 23.19 . It denotes spiritual strength , Psal. 103.4 , 5. [ Manhood ] Eph. 4.13 . denotes the perfection of Wisdom and knowledge in Believers , viz. so much as is attainable in this World , to which childhood is oppos'd , ver . 14. [ Old Age ] Sometimes has the notion of Wisdom . Hence the term Elders is apply'd to Senators , in whom not always Age , but Prudence is respected , 2 Kin. 10.1 . &c. Hence also the term is used , of the Chief Officers of the Church , 1 Tim. 5.1 , 17 , 19. Tit. 1.5 . Heb. 11.2 . Jam. 5.14 . 1 Pet. 5.1 . and 5.5 . 3. The Relations which afford any Metaphors are , A Spouse , Husband , Wife ; Widdow ; Father , Mother , Son ; Brother , Sister ; Lord , Servant ; Master , Scholar . By the Metaphor of Espousals , ( which is the most pleasant Metaphor of all ) the Spiritual Union between Christ and the Church is expressed , Hos. 2.19 , 20. Matth. 22.2 . and the following verses , Joh. 3.29 . 2 Cor. 11.3 . Rev. 21.2 , 9.10 . &c. See the Metaphor of a Bridegroom in the second Book , where the Parallel is Run . From the Names of Husband and Wife a few Metaphors are taken as Isa. 54.5 . where God calls himself the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 husband of the Church . The text is word for word for word from the Hebrew , thy makers are thy husbands , which plural phrase denotes the Mystery of the Trinity — . Hence the Land of Sion , ( that is the Church ) is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beulah , that is Married , Isa. 62.4 . &c. Widdowhood denotes desolation , Isa. 47.8 , 9. Hence 't is said Jer. 51.5 . Israel hath not been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 widdowed ( or left a widow ) nor Judah of his God. A Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect to Diverse attributes , yeelds divers Metaphors . 1. With respect to begetting and production , he is put for the Author of any thing , Gen. 4.20 , 21. Job 38.28 . John 8.44 . 2. With respect to the Education of his children , he is put for a Doctor , Teacher or Master , Judg. 17.10 . 2 Kings 2.12 . ( hence comes the appellation of Children of the Prophets , 2 Kings 6.1 . and elsewhere , by which their Disciples are understood ) Matth. 23.9 . 1 Cor. 1.15 . Acts 18.8 , 9 , 10.11 . 3. Because he governs his Children , he is put for a Prince or superior , 1 Sam. 24.11 . 2 Kings 5.13 . Isa. 22.21 . Hence Deborah is call'd a Mother , Judg. 5.7 . 4. Because of his Conversation with his Children , he is put for any thing most conjunct , Job 17.14 . 5. Because of his love , he is put for any thing loving or benevolent , Gen. 45.8 . Job . 29.16 . 6. He is put for an Example ( or Exemplar , rather ) proposed for imitation , Rom. 4.11 , 12 , 16 , 18. Of the word ( Mother ) See chap. 9. Sect. 5. § . 4. Babylon or the Antichristian Church is called the Mother of fornications and abominations of the Earth ; that is , that Invented , confirm'd , propagated , and defended the Idolatries , damnable Doctrines , Errors , Nefarious wickednesses of all sorts of Men , which are mystical whoredom , and the greatest abomination in the sight of God. By Allusion to the Mans words that said to Christ , Matth. 12.47 . Thy Mother and thy Brethren stand without , desiring to speak with thee ; Christ calls his Disciples and all Believers his Mother , Brothers and Sisters , that is , they were as Dear to him as such , and denotes that Spiritual Relation is of higher value , than Earthly . The Parting of two wayes is call'd a Mother , Ezek. 21.21 . because two wayes , as if they were two Daughters , proceed from it . A Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ben , ] what significations this is of , may be read , Chap. 7. All Believers are call'd the Sons of God , Joh. 1.12 , 13. Rom. 8.14 , 16 , 17 , 19 , 21. Gal. 3.26 . and 4.5 , 6. 1 Pet. 1.14.23 . 1 Joh. 3.1 , 2. &c. Because of the Mystery of Regeneration . And because this is effected by Preaching of the word . Paul calls his Converts his Sons , 1 Cor. 4.14 , 17. Philemon ver . 10. Thus such as Believe as Abraham did , and only such , are call'd his seed or Children , and he their Father , Rom. 4.16 . See Rom. 9.7 , 8 , 9. and Gal. 4.22 . &c. The Impious and unbelieving on the Contrary are call'd the Children of the Devil , Acts 13.10 . 1 John 3.10 . ( See ver . 8. ) and 1 John 8.44 . because they imitate him in Wickedness . Princes and Magistrates are called Sons of the most high , Psal. 82.6 . Not with respect to their Faith , but ( 1 ) Because they are on Earth as it were Gods heirs , succeeding in a certain part of Judiciary Authority . ( 2 ) Because they are of such Authority on Earth that God tenders and loves them , and commands Reverence and Obedience to them , Rom. 13.1 . &c. First begotten Son ] in a Metaphor obtains the Notion of Excellence and Prerogative , and is put for one very dear and precious , as the eldest Son is to the Parent , Exod. 4.22 . Jer. 31.9 , 20. &c. An Orphan denotes a forlorn and helpless condition , Psal. 10.14.18 . Lam. 5.3 . Hence John 14.18 . Christ promises his Disciples that he would not leave them ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Orphans , that is destitute of help . A Brother ] is put for that which is like a thing , Job 30.29 . Prov. 18.9 . A man and his Brother denote , society or mutual ingagement , Gen. 26.31 . and 37.19 . and 42.21 , 28. Exod. 16.15 . Num. 14.4 . Jer. 23.35 . and 25.26 . Mal. 2.10 . See Exod 25.20 . Job 4.8 . Joel 2.8 . A w●●man and her sister , Exod. 26.3 , 5 , 6 , 17. Ezek. 1.9 , 23. and 3.13 . &c. See also Jer. 23.35 . and 31.34 . Isa. 34.15 , 16. A Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal ] the Metaphorical significations hereof are at large given * elsewhere . The Principal Species of Lordship is Royalty , which to figure the eminency of heavenly glory is attributed to Believers , who are called Kings , Rev. 1.6 . and 5.10 . See Matth. 25.34 . Dan. 7.22.27 . 1 Pet. 2.9 . Hence is the mention of Thrones , Rev. 3.21 . and 4.4 . Matth. 19.28 . and 22.30 . Of Royal Government , Rev. 2.26 , 27. And a Crown , ver . 11. and elsewhere frequently . A Servant , to serve , and servitude ] have very many Metaphorical acceptations , denoting sometimes good , sometimes evil . 1. Good , as the service of God ( of which there is frequent mention in Scripture ) by which his sincere worship , in Faith and Obedience is noted . So a man is said to be the servant of Righteousness when he serves God in Faith , Holiness and Righteousness , Rom. 6.16 , 18 , 19. Luk. 1.75 . To serve other men , Matth. 20.27 . Mark 10.43 , 44. Gal. 5.13 . denotes an officious Humility , and Beneficence , the fruit of Faith. So Paul was the servant of Christians ; 2 Cor. 4.5 . See 1 Cor. 9.19 . Paul says that he brought his body into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servitude , 1 Cor. 9.27 . which denotes mortification . 2. It denotes Evil , when it respects sin , and what relates to it . To serve sin , denotes impenitence , John 8.34 . Rom. 6.6 , 17 , 19 , 20. Tit. 3.3 . 2 Pet. 2.19 . To serve Mammon , denotes worldly-mindedness , and a greedy desire after ill got riches , Matth. 6.24 . To serve the Belly , denotes an indulging ones self in Carnal pleasures , Rom. 16.18 . See Phil. 3.19 . Tit. 3.3 . To serve much wine ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) denotes Drunkenness , Tit. 2.3 . To serve men , denotes an obedience to their prescriptions in opposition to the Commands of God ; 1 Cor. 7.23.25 . Gal. 5.1 . and 4.9 . with Acts 15.10 . which two last Texts respect the legal Ceremonies , and hence that Phrase is taken , Rom. 8.15 . Spirit of Bondage , to which is opposed the Spirit of Adoption : the One denotes legal strictness and terror , the other Evangelical Grace . See Heb. 12.18 &c. : See also Heb. 2.15 . The Law is call'd a Schoolmaster , because it taught the way to Christ , Gal. 3.24 . There is a very fair Metaphor taken from a Schoolmasters Instruction , Isa. 28.10 . For Precept must be ( or hath been ) upon precept , precept upon precept ; line upon line , line upon line ; here a little , and there a little ( was added ) As Rules and Precepts are given and inculcated into the minds of Children , and their hands guided to write ( as in the old Verse , Adde parum parvo , parvo superadde pusillum , i. e. Add little to little , and to little , superadd very little ) that at length they may acquire the whole treasure of Learning ; so , God by his Prophets ( 2 Chron. 36.15 . ) and Ministers instructs his People in Divine learning , &c. 4. The Metaphors from a Country or Family are these ; A Canaanite is put for a stranger or impure Person , Zach. 14. last verse , Isa. 35.8 . Joel 3.22 . For a Merchant , because their Country was near the Sea , Prov. 31.24 . Isa. 2●● . 8 . Jer. 10.17 . Hos. 12.8 . Zeph. 1.11 . An Arabian is put for a Thief or Robber , because they were infamous that way , Jer. 3.2 . Isa. 13.20 . the Edomites and Moabites are put for the Churches Enemies , because they were such to the Jews ( Psal. 137.7 . Lam. 4.21 . Amos 1.11 . Obadiah ver . 10. Ezek. 25.12 . ) Isa. 34.5 , 6. and 63.1 . and 25.10 . Chaldeans are put for Mathematicians or Fortune-tellers , because that Nation was given to it . Dan. 2.2 . &c. The Names of Sodom and Gomorrah are attributed to the Rebellious and stubborn Jews , Isa. 1.10 . See Isa. 3.9 . Ezek. 16.48 , 49 , 53. Rome , the seat of Antichrist , is call'd Sodom and Egypt , Rev. 11.8 . Sodom , because of its Corporal and Spiritual Whoredom , and other enormous sins ; Egypt , because of its Tyranny and Cruelty against the People of God. Metaphors from the various Actions of Men. SUch of the Actions of Men as we have not treated off before , shall be breifly given — These may be distinguished into such as are Necessary , and such as are Contingent . 1. Necessary Actions , as [ to Eat and Drink ] denotes , ( 1. ) To consume or destroy , Gen. 31.15 . Exod. 3.2 . Deut. 31.17 . and 7.16 . Prov. 30.14 . Psal. 14.4 . Psal. 69.10 . Esa. 1.20 . Jer. 30.16 . Gal. 5.15 . Jam. 5.2.3 . &c. ( 2. ) To Enjoy , or receive benefit , as eating nourishes the body — this enjoyment is either Corporal , as Gen. 45.18 . Psal. 128.2 . Esa. 1.19 and 3.10 . &c. Or Spiritual , Prov. 9.5 . and 8.5 , 6 , 10. &c. Jer. 15.16 . 1 Tim. 4.6 . 2. It denotes a participation of the Merits and Blessings of Christ , John 6.50 . &c. 1 Cor. 10.16 . 3. The compleating of Eternal Happiness , or Everlasting Life it self , Luke 14.15 . and 22.30 . John 6.27 . Rev. 2.7 . and 3.20 . &c. To be filled , ] that is after Eating denotes any fulness , as when an old man is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) Full of Days , Gen. 25.8 . and 35.29 . See Hos. 13.6 . Luke 6.25 . 1 Cor. 4.8 . It denotes a sufficient enjoyment of things pleasing and profitable , Psal. 16.10 . and 17.14 . and 81.10 . and 103.5 . and 107.9 . Matth. 5.6 . Luke 6.21 . Sometimes it denotes loathing , as a full Stomach does Meat , Psal. 88.3 . Hab. 2.16 . Hence by an Anthropopathy 't is attributed to God , Esa. 1.11 . To Hunger and Thirst ] denotes an ardent desire in the Godly , after heavenly things , Psal , 42.2 . and 63.1 . Esa. 41.17 . and 51. 1. Matth. 5.6 . Luke 6.21 . and 1.53 . In the wicked it denotes Eternal malediction for the want of those blessings , Esa. 65.13 . Luke 6.25 . See Luke 16.24 . and Amos 8.11 . [ To Drink ] denotes the enjoyment of good and pleasant things , Jer. 2 : 18. Victory , as Num. 23.24 . See Prov. 5.15 . Esa. 37.25 . Participation of Heaven , Prov. 9.5 . Esa. 65.13 . John 4.14 . and 7.38 . See Rev. 22.17 . &c. To suffer inconveniences , as Job 21.20 ▪ Jer. 25.16 . and 49.12 . Obad. 1.16 . Hab. 2.16 . Prov. 20.6 . Matth. 20.22 . and 26.39 . &c. To be accustom'd to a thing , Job 15.16 . and 34.7 . Rev. 18.3 . Prov. 9.5 . To be Drunk ] denotes to be filled with good things , Deut. 29.19 . Psal. 36.8 , 9. Prov. 5.19 . and 11.25 . Cant. 5.1 Jer. 31.14 . To be overwhelmed with Calamities , Esa. 51.21 . and 63.6 . Jer. 48.26 . Ezek. 23.33 . To be obstinately confirm'd in impiety by the just Judgment of God , Esa. 29.9 , 10. Hence sobriety on the contrary , both of Body and mind , is attributed to a godly man , 1 Thess. 5.6 , 8.2 Tim. 4.5 . and 2.26 . 1 Pet. 1.13 . and 4.7 . and 5.8 . [ To Beget and bring forth ] is put for the production or event of any thing , Job . 38.28 . Psal. 90.2 . Prov. 25.23 . and 27.1 . Zeph. 2.2 . Jam. 1.15 . Hence Generations signifie things done , or Histories , Gen. 2.4 . and 5.1 . and 37.2 . It is attributed to Spiritual renovation , Esa. 66.9 . John 1.13 . The Church being as it were the Mother of Believers , Esa. 54.1 . and 66.7 , 8. Gal. 4.26 , 27. To the Ministers of the Gospel , 1 Cor. 4.15 . Gal. 4. ●●9 . Philemon ver . 10. &c. When a man is said to bring forth Wind , Stubble , Vanity , &c. it denotes the ill success of his malignant endeavours , Job 15.35 . Psal. 7.14 . Esa. 26.28 . and 33.11 . and 59.4 . Hitherto of the necessary Actions of men ; now we shall briefly touch such as are contingent , which are good or bad ; with respect to the Agent or others . What concerns Site or Local motion , as [ to Go or Walk , ] is put for the Life , Manners , and Actions of Men , Gen. 17. 1. Psal. 1.1 . Psal. 119.1 , 3 , 9. &c. Rom. 8.1 . Eph 2.2 , 10. &c. 2 Cor. 12.18 . Hence a Way is put for the course of Life or conduct of men , Gen. 18.19 . and 31.35 . Prov. 28.6 . Jer. 6.16 . Matth. 21. 32. Act. 14.16 . &c. To Go ] signifies to die , Gen. 15.2 . Josh. 2●● . 14 . Luke 22.22 . &c. To Stay or Tarry ] signifies to Live , John 21.22 . Phil. 1.25 . To Follow signifies , inmitation and conformity in life and actions , 1 Kings 18.21 . Matth. 16.24 . John 8.12 . 1 Pet. 2.21 . 2 Pet. 1.16 , To Run ] betokens diligence , Psal. 119.32 . Cant. 1.4 . Jer. 23.2 . Rom 9.16 . 1 Cor. 9.26 . Gal. 5.7 . Phil. 2.16 . 2 Tim. 4.7 . Heb. 12.1 . The word of God is said to Run . when it is largely propagated , 2 Thess. 3.1 . and when the Will of God is fulfilled , Psal. 147.15 . To Hasten signifies Temerity , Rashness , Precipitancy and Folly , Job 5.13 . Esa. 35.4 . To Stand ] signifies to be happy or in a good Condition , 1 Sam. 24.21 . Psal. 30.7 , 8. Dan. 11.2 . Rom. 14.4 . To believe firmly and persevere , Exod. 14.13 . Rom. 5.2 . and 11.20 . 1 Cor. 10.12 . and 16.13 . 2 Cor : 1.24 . Phil. 4.1 . It denotes perseverance in sin , Psal. 1.1 . Eccl. 8.3 . Hos. 10.9 . The Confirmation or ratifying of a word or decree , Lev. 27.14 . Deut. 9.5 . and 19.15 . Esa. 40.8 . Jer. 44.28 . 2 Cor. 13.1 . &c. [ To Sit ] denotes to be quiet and stedfast , Gen. 49.24 . Psal. 113.9 . Micah 5.3 . &c. To Fall ] denotes to Sin , Jer. 8.4 . 1 Cor , 11.12 . and to be overwhelmed with Calamities , Prov. 24.16 , 17. Amos 5.2 . To be despicable or low , Neh. 6.16 . Esth. 6.13 . John 12.3 . To Dye , Gen. 25.18 . 1 Cor. 10.8 . See more Examples Gal. 5.4 . 2 Pet. 3.17 . Rev. 2.5 . Matth. 8.11 . Luk. 13.29 . Matth. 22.1 . &c. Esa. 25.6 . &c. [ To Gird ] denotes fortitude , preparation and dispatch of business , 1 Sam. 2.4 . Job 38.3 . Prov. 31.17 . Jer. 1.17 . To put on ] denotes a close Union , Job 10.11 . Jer. 43.12 . Putting on ] denotes Regeneration or Renovation , 2 Cor. 5.3 . Rom. 13.12 , 14. Eph. 4.24 . Col. 3.9 , 10. 1 Pet. 5.5 . There are many transient Actions of men used metaphorically of which take a few examples instead of many , by which you may judge of the rest . [ To Take ] is put for to Learn or understand , Job 22.22 . Prov. 1.3 . &c. To Build ] ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 banah ) for getting of Children , Gen 16.2 . Deut. 25.9 . Ruth . 4.11 . To Restore , exalt or make prosperous , Job 22.23 . Esa. 58.12 . Jer. 12.16 . and 31.4 . Mal. 3.15 . ( to which [ to Destroy ] is oppos'd , Jer. 42.10 . &c. ) To Establish and Confirm , Psal. 89.2 . Matth. 7.25 . To inform by Doctrine and example Rom. 15.20 . 1 Cor. 8.1 . and 10.23 . and 14.4 , 17. Gal. 2.18 . 1 Thess. 5.11 . Jude ver . 20. ( Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Edification , is put for Information by Word and Life , Rom. 14.19 . and 15.2 . 1 Cor. 14.3 , 5 , 12. 2 Cor. 10.8 . and 13.10 . ) Thus is the Church Built , which is the House and City of God , Psal. 51.18 . and 102.14 . Esa. 60.10 . and 54.11 , 12. Matth. 16.18 . 1 Cor. 3.9 . Eph. 2.21 , 22. and 4.12 . 1 Pet. 2.5 . Hence such as should preserve and restore the Church are called Builders , Psal. 118.22 . Matth. 21.42 . Act. 4.11 . 1 Pet. 2.7 . To Build ] is also put for seducing by False Doctrine , 1 Cor. 8.10 . &c. [ To War , Fight , &c. ] is put for the spiritual fight of Believers against the Devil , the World and the Flesh , Esa. 40.2 . 2 Cor. 10.4 . Eph. 6.12 . 1 Tim. 1.18 . 2 Tim. 2.3 , 4. and 4.7 . Phil. 1.27 . T is said of such things as disagree amongst themselves , as Flesh and Spirit , Rom. 7.23 . Jam. 4.1 . 1 Pet. 2.21 . Prayers are spiritual weapons , Rom. 15.30 . Col. 4.12 &c. To Commit Adultery or play the Whore ] is put for Idolatry and Impiety of which there are abundance of examples in Scripture , Exod. 34.15 , 16. Deut. 31.16 . Jude 2.17 . and 8.27.33 . 2 Kings 9.22 . 1 Chron. 5.25 . Esa. 1.21 . and 57.3 , 4. Jer. 2.20 . and 3.1 , 6 , 8 , 9. and 13.27 . and 23.14 . Ezek. 16.15 , 2. and 23.3 . Hos. 1.2 . and 4.12 . and 5.3 . and 6.10 . Nahum . 3.4 . Rev. 2.20.21 , 22. and 14.8 . and 17.2 . and 18.3 . &c. The Reason of the Metaphor is , because God hath joyned and as it were espoused his Church to himself in a spiritual Contract or Covenant , that thereby he may beget spiritual Children to be eternally saved . If the Church therefore will basely forsake him , and run to Idols without any respect to the violation of that Conjugal engagement , it is spiritual Adultery and the Scripture so stiles it , &c. To Bewitch ] it put for to Seduce by wicked Doctrine , Gal. 3.1 . Apostates and such as persecute the Saints are said Heb. 6.6 . To Crucifie the Son of God afresh . In which sence Rome , the seat of Antichrist is thus described , Rev. 11.8 . The great City which spiritually is called Sodom and Egypt , where also our Lord was Crucified . Which Periphrasis denotes the cruel persecution of true Christians , with all the oppression , and Massacres perpetrated by Rome and its Instruments , where ever they have power to act . For whatsoever injuries are offered to Believers , are by the Holy Spirit said to be offered to Christ himself , because none of the Members can be hurt , but the head sympathizes and suffers with it , as was said before . * Origen says , By every Martyrs condemnation , Jesus is condemned : For if a Christian be condemned for this alone , that he is a Christian , it is Christ then , that is condemned ; ( and so Crucifyed ) Metaphors taken from the Containing Subjects . TO this belongs . ( 1 ) Generally Place and its Dimensions . ( 2. ) Particularly the Habitations of Men. To the Dimensions or differences of place belongs Altitude or height , which when referred to the mind and understanding of man , metaphorically denotes an abstruse thing , or that which is difficult to be understood , Prov. 24.7 . Wisdom is too high for a fool , that is , he cannot attain it . See Prov. 14.6 . A Word that has affinity with this denotes the distraction of an irresolute mind , by reason of divers cares and doubts Luke 12.29 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Be ye not lifted up on high , we translate it , be ye not of a doubtful mind ; this metaphor is taken from Meteors , and denotes a mind as it were hung up in the Air , apt to be blown hither by every blast ; the meaning is , be not distracted with various cares for your sustentation , but acquiesce in the hope of Divine help . Gen. 43.18 . We are brought in , that he may Roll himself upon us , and fall upon us , and take us for bondmen . This is an elegant metaphor taken from the fall of a Body from an high place or precipice , upon which Junius says , Metaphora duplex , a corporibus magnae & ponderosae molis , &c. A double metaphor taken from bodies of a great and weighty bulk , which by wheeling ( as it were ) are tumbled down from on high , and the higher they are , by so much the more violence do they fall : As if he had said , whereas he has no lawful cause of quarrel against us , he will make us Captives , or Bondmen by this pretext of money , &c. [ To go Backward ] denotes Apostacy , Jer. 7.14 . To turn their Hearts back again , signifies Repentance , and their abhorring Baal whom they thought to be a God , 1 King 18.37 . See Esa. 50.5 . [ To turn to the Right Hand or Left Hand ] Gen. 24.49 . signifies a desire what to do , or not to do ; the metaphor being taken from such as are doubtful , when they come to a parting way , which to take , and are wont to be directed by that phrase , turn to the right or left hand . This phrase is used with respect to Divine Obedience , when men are commanded to walk neither to the Right nor Left hand , that is , to keep exactly to that rule and order with respect to Gods Worship , which he hath set down in his Word , Deut. 5.32 . — 17.11 , 20. — 28.14 . Josh. 1.7 . — 23.6 . Prov. 4.27 . Esa. 30.21 . &c. The Right side is a symbol of prudence , circumspection , and honesty ; and the Left of imprudence , temerity , and incogitancy , Eccl. 10.2 . &c. [ Latitude or Largeness ] gives some metaphors , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilatare , to inlarge , signifies a deliverance and help from Calamity , Psal. 4.1 . Psal. 18.19 . and 31.8 , 9. Prov. 18.16 . So Narrowness betokens Trouble and Affliction , Psal. 25.16.17 . — 31.9 . — 138.6 , 7. Prov. 11.8 . — 24.10 . The Metaphor being taken from narrow places , or men shut up , besieg'd , or surrounded by an enemy in a narrow Compass , which exposes them to much distress and difficulties of deliverance — . A heart enlarged signifies Joy , Psal. 119.32 . Isa. 60.5 . See 2 Cor. 6.11 , 12 , 13. &c. This enlarging of heart , denotes sometimes great wisdom and vertue , 1 Kings 4.29 . Sometimes Pride and Audacity , Psal. 101.4 , 5. Prov. 21.4 . and 28.25 . See 1 Sam. 2.1 . 2 Cor. 6.11 . Eph. 6.19 . Psal. 81.10 , 11. — 119.131 . &c. Of Places where men Dwell we will shew ( 1 ) Their parts . ( 2 ) Their species or kinds . The Parts , from which Metaphors are taken are , 1. Foundation , in which we are to consider , ( 1 ) Its Dignity , being the principal part of the Edifice , which supports the whole weight of the building . Hence Christ is call'd a Foundation of the Church , which is his spiritual house , Isa. 28.16 . 1 Cor. 3.10.11 . Eph. 2.20 . See Matth. 16.16 , 18. 1 Pet. 2.4 , 5. Jude ver . 20. Rev. 21.14 . because from him , and by him , and in him are all things , which are needful for the gathering , preserving , and saving of his Church ( 2 ) Its stedfastness , stability and firmness ; which makes the whole building strong and durable . Hence it is said of the Creation of the Earth , that solid and immoveable body , together with its parts , Exod. 9.18 . Job 38.4 . Psal. 24.1 , 2. — 104.5 . Prov. 3.19 . — 8.29 . Heb. 1.10 . Hence 't is put for the ground , which we tread upon , Hab. 3.13 . by making naked the foundation ( so the Hebrew ) that is , by clearing your land of its Enemies , who so covered it , as if they had taken a perpetual Root in it , ver . 6. More Metaphors you may find , Prov. 10.25 . 2 Tim. 2.19 . Joh. 6.27 . Isa. 14.32 . Eph. 3.18 . Col. 1.23 . 'T is put for to Consult or Deliberate , because every Design must have a beginning , Psal. 2.2 . — 31.13 , 14. and to appoint , decree or ordain , so as that a thing should be firm and certain , 1 Chron. 9.21 . Esther 1.8 . Psal. 8.2 . Out of the mouths of Babes and Sucklings hast thou founded ( so the Hebrew ) strength , &c. ( 3. ) It s Order , because it is the first thing in a building , and the last in the destroying of an House ; Hence it is put for beginning , with respect to time , Isa. 7.9 . and for the very extreme or end in the destruction or utter rooting out of the People , Psal. 137.7 . [ A Wall ] is transferr'd to a humane Body , Jer. 4.19 . I am pained at the walls of my heart ( so the Hebrew ) that is , my Bowels and sides which environ or encompass my heart , in which places , such as are troubled with an hypocondriach disease , are much pained , &c. Acts 23.3 . Paul calls the Chief Priest whited wall , that is , an Hypocrite and vain speaker , who bragg'd of the Dignity , and title of his Office , whose outward Appearance was gaudy and splendid , bespeaking much sanctity , whereas within he was full of Impiety and Uncleanness . See Matth. 23.27 . It seems this kind of wall which he alludes to , was made of Mud , that is a slight wall of untempered Mortar , as Ezek. 13.10 . which had no solid or durable substance in the inside , but were curiously whited with Lime on the outside . Eph. 2.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intergerinus paries , the middle wall of partition , denotes the Mosaical Law , which like a Partition divided the Jews from the Gentiles , which being now taken away they are all one in Christ. A Wall , in a Metaphor is a Symbol of strength and defence , 1 Sam. 25.16 . Psal. 18.29 . Isa. 26.1 . Jer. 1.18 . and 15.20 . A hedge denotes also Defence , Ezek. 13.5.22.30 . Jer. 5.1 . Psal. 106.23 , 30. A Step or Stair , ] or degree , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is put for increase of spiritual gifts , 1 Tim. 3.13 . See Matth. 13.12 . a Pillar Metaphorically signifies things like it , whether with respect to figure and shape , Exod. 13.21 , 22. Judg. 20.40 . Rev. 10.1 . or use , for it is firm , and bears great Weight , and therefore denotes firmness , constancy and lastingness , Prov. 9.1 . Jer. 1.18 . Job 9.6 . and 26.11 . 1 Tim. 3.5 . Rev. 3.12 . dignity and preheminence in the Church , Gal. 2.9 . the Common-wealth , Psal. 75.4 . A Corner ] denotes extremity , because it is the extreme part of the Building , as 1. The extremes of the earth , Exod. 27.9 . Num. 34.3 . Neh. 9.22 . Jer. 9.26 . Deut. 32.26 . 2. Of a field and Country , Lev. 19.19 . Num. 24.17 . where the Chaldee and Septuagint understand Princes . 3. Of the head , as the Forehead and Temples , Lev. 13.41 . and 19.27 . The outward Corner of a house , signifies a Prince or Grandee , Judges 20.2 . 1 Sam. 14.38 . Isa 19.13 . Hence Christ is called a Corner-stone , Psal. 118.22 . Expounded Eph. 2.15 , 16 , 17 , 20. A Nail , signifies one fixt for common good , Isa. 22.23 . the Chaldee renders it faithful governor , and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Prince . A Gate or Door ] is put for a populous City , through which the passage of traffick or Commerce is wont to be Ezek. 26.2 . For the entrance into a Country , Micah 5.5 . For the Lips , Job . 41.5 . See Psal. 141.3 . Psal. 78.22 , 23. Job 3.10 . What a door of hope denotes is shewn before in the mention of the Valley of Achor , Hos. 2.15 . the opening of a door , denotes preaching the Gospel , Isa. 26.2 . and 60.11 . Acts 14.27 . 1 Cor. 16.9 . 2 Cor. 2.12 . Col. 4.3 . Rev. 3.8 . The door of heaven denotes the means of arriving to blessedness , Gen. 28.17 . Matth. 7.14 . Luk. 13.24 . Christ calls himself a door , John 10.1 , 2 , 7 , 9. because none can get into heaven , or rightly into the Church but through him . See Metaphor Door in the second Book . Matth. 23.14 . The Pharisees are said to shut the Kingdom of heaven and prohibit entrance therein , because they hindered men from looking after the saving Graces of the Messiah , who is the only door of Salvation , and because they depraved his holy word : To be at the door , denotes nearness of time , Matth. 24.33 . Jam. 5.9 . The Gates of Death , denote extreme peril , Job 38. Psal. 9.13 . and 107.18 . Isa. 38.10 . The Gates of Hell , Matth. 16.18 . denote the Stratagems , Machinations , Plots , and power of the Devil and his Ministers , &c. Believers are said to knock at the door , when they pray earnestly , Matth. 7.7 , 8. Luk. 11.9 . God is said to knock at the Door ( of our heart ) when he earnestly invites men to Repentance , Rev. 3.20 . &c. Bars , which strengthen gates , 1 Sam. 23.7 . are Metaphorically put for any kind of Fortification or Strength , Job 38.10 . Psal. 147.13 . Ezek. 30.18 . Amos 1.5 . Isa. 15.5 . and 43.14 . [ A Key ] denotes Authority and Power , Isa. 22.22 . 'T is attributed to Christ with respect to Hell and Death , Rev. 1.18 . and the Church and Heaven , Rev. 3.7 . which denotes Chief Dominion . The Keys of the Kingdom of heaven , Matth. 16.19 . denote the Ministry and Office of the Apostles , Joh. 20.23 . in retaining sins ( viz. excommunicating Scandalous sinners ) and remitting sins , ( that is , receiving the penitent ) set forth by the Metaphors of a Key , which shuts or opens the door . The Species of Buildings , are ( 1. ) A City , which Metaphorically denotes the Church Militant , Isa. 26.1 . Heb. 12.22 . See Matth 5.14 . The Church Triumphant , Heb. 11.10 . and 13.14 . Rev. 2.2 . &c. See Phil. 3.20 . and 1.27 . where heavenly conversation is exprest by a word derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a City , as Civility is from Civis a Citizen , because their Conversation should be civil , in opposition to the rudeness and barbarity of such as live in the Country . It is said of a Fool , Eccl. 10.15 . that he knows not how to go to the City , that is , he cannot perfect what he undertook . [ Strong Holds ] or Munitions are elegantly used by the Apostle , 2 Cor. 10.4 . for all that which the Churches Enemies put their Confidence in , as Carnal Wisdom , Learning , Eloquence , &c. Which those Divine Weapons pull down , &c. Towers sometimes denote Proud Tyrants , and worldly Grandees , Isa. 2.15 . and 30.25 . Other significations of these , see before , chap. 8. and in the Metaphorical Parallels , Book 2. A House ] denotes the Church Militant , Psa. 27.3 , 4. — 69.9 . ( John 2.17 . ) — 84.4 . — 92.13 . Isa. 56.5 , 7. Eph. 2.19 , 22. 1 Tim. 3.15 . Heb. 3.6 . and 10.21 . 1 Pet. 25. and 4.17 . Hence the Apostles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the house-servants or Stewards of God , 1 Cor. 4.1 . The Temple of Jerusalem is frequently called the house of God , 2 Sam. 7.5 , 6. Psal 26.7 , 8. — 12.2 . 1 Jer. 7.11 . Math. 21.13 . &c. The Church Triumphant and Eternal Life , is called a House , Psal. 36.8 . John 14.2 . 2 Cor. 5.1 , 2. The Reason is , because ( 1. ) God lives there with the Blessed , as the Master of a Family with his Domesticks . ( 2. ) Because it is a most quiet and secure habitation . ( 3. ) Because of the perfect and clear vision of God. ( 4. ) With respect to the glorious Ornaments of his family ; for the Grandees of the World maintain their Families as splendidly as they can . ( 5. ) Because all the spiritual sons of God are gathered into this house , where there is perfect harmony and Concord , &c. A Tabernacle is almost of the same signification , and is put for the Church Militant , Psal. 15.1 . — 27.4 , 5. — 84.1 . for the Church Triumphant , Luk. 16.8 . Rev. 21.3 . The Tabernacle of David , Amos 9.11 . Acts 15.16 . denotes the Kingdom and Church of the Messiah , &c. The word Tabernacle is said of the Suns tarrying in heaven , Psal. 19.4 . and of a humane Body , 2 Cor. 5.1 , 4. 2 Pet. 1.14 . because the Soul dwels in it , as its habitation till death . * A Chamber or Inner Room ] which the Latines calls Penetrale is attributed to God , which is a symbol of that divine and intimate Communion which the Saints enjoy with him , Cant. 1.4 . See John. 14.2 . where the many Mansions there , are thus to be Metaphorically understood , viz. variety of heavenly Joys . Chambers of the South , Job 9.9 . and 37.9 . ] this denotes that part of Heaven which is near the Antartick Pole , or Southern Axis , which being below our horizon cannot be seen of us . See Prov. 24.4 . and 18.8 . By Chambers of Death , Prov. 7.27 . is denoted Damnation . The Chambers of the People . Isa. 26.20 . are temporal Death , or the Graves of the Godly , from which at the last day there will be a Resurrection . A Prison , and Imprisonment is most elegantly translated to Denote Gods Vengeance against his Enemy , Isa. 24.21 . And it shall come to pass in that day , that the Lord shall visit ( that is , take notice of ) the host of every high one , with him that is on high , and the Kings of the Earth , with their Land , ( that is , he will punish high and low , King and Subject ) ver . 22. And they shall be gathered together with the gathering of Prisoners into the Dungeon , and shall be shut up in Prison ( that is , they shall be held Captive by the power of God , whatsoever they are that are his Adversaries , for this shutting up in Prison denotes any kind of Punishment ) and after many things they shall be wanting , that is , they shall never be able to extol or lift themselves up more against God. See 2 Cor. 10.4 , 5. A freeing from prison , denotes divine Deliverance , Psal. 142.7 . A Ship , Isa. 33.21 . denotes all the force of the Churches Enemies , Psal. 48.7 . The breaking of the Ships of Tarshish , betokens ( as many Interpreters say ) the confusion of those Enemies . See Isa. 2.16 , 17. Besides this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make shipwrack of Faith , denotes Apostacy from the Faith , &c. A Grave denotes the depraved Nature of man , Psal. 5.9 . Rom. 3.13 . Their throat is an open sepulchre , the Metaphor being taken from the noysome scent of a Grave , which is translated to the corrupt and wicked discourse of ill men . See Matth. 23.27 , 28 , &c. See also Isa. 14.11 . Thy Pomp is brought down to the Grave - , that is , none will honour thee , &c. Metaphors from the various Adjuncts of Men. THese may be Divided into Internal and External ; of the Internal we have before expounded Many ; of the Externals , by which the various Utensils or Instruments , &c. useful for humane Life are to be understood , we will here treat briefly . Arms are translated by a notable Emphasis to denote the spiritual fight or strugling of a Pious Soul against Sin and Temptation ; Rom. 6.19 . — 13.12 . 2 Cor. 6.7 . — 10.4 . 1 Pet. 4.1 . Of Which the Apostle treats most Elegantly , Eph. 6. upon which , see Mr. Gurnal , who hath well handled that Subject . The Devil is said to be a strong man Arm'd , Luk. 11.21 . that is , well provided with Craft , Guile , and Subtlety , to over-reach and overcome a Soul. A Sword denotes 1. A thing hurtful , because it is cutting , and so betokens most bitter Griefs , Psal. 22.20 . Luk. 2.35 . Hence 't is said of an ill-speaking and virulent Tongue , Psal. 55.21 . — 57.4 . — 59.7 . Job 5.15 . See Psal. 64.3 . &c. To put a knife to the Throat denotes extreme peril , Prov. 23.2 . 2. It denotes a thing very penetrating , and efficacious , Psal. 149.6 . Micah 5.5 . Eph. 6.17 . It is said of the Word of God that it is sharper than a two-edged sword , Heb. 4.12 . Gladio ancipiti , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , scindendo penetrabilius esse , which denotes its piercing efficacy , to reach the heart , when set home by the Spirit . See Isa. 49.2 . Rev. 1.16 . — 2.12 , 16. &c. A Bow and Arrows ] signifie the same thing , that is , are put for an ill speaking and lying tongue , Psal. 64.3 . — 120.4 . Jer. 9.3 . An arrow flying by day ] denotes any sudden or invading danger , Psal. 91.5 . how attributed to God , we have shewn in the Chapter of an Anthropopathy , page 71. A Quiver ] wherein arrows are kept is put for a Family wherein Children are well educated ; Psal. 127.5 . ( see ver . 3.4 . and Psal. 8.2 . Matth. 9.38 . Isa. 41.16 . Psal. 45.5 . Isa. 49.2 . ) the Chaldee renders it , It is good for that man that fills his School with them . A Shield ] put for Princes , Psal. 47.9 . Hosea 4.18 . who defend their Subjects as a Shield does the Body . Paul calls the Word of God , the shield of Faith , Eph. 6.16 . which quenches all the fiery darts of the VVicked One , because when received in Faith , it defends a Soul from all the Temptations of the Devil , which are as Darts , that would obstruct its passage to heaven , see Gurnal as before . See 1 Thes. 5.8 . &c. Elisha and Elijah , are called the Chariots and the Horsemen of Israel , 2 Kings 2.12 . — 13.14 . that is , their principal strength , as Chariots and horsemen are in VVar , &c. A Staff ] because it is the supporter of a weak or lame Man , denotes help and support , 2 Kings 18.21 . Psal. 18.18 . Hence the Staff , of Bread , Water , &c. is put for Meat and Drink by which the life of man is Supported and Refreshed , Lev. 26.26 . Psal. 105.16 . Isa. 3.1 . Ezek. 5.16 . — 14 13. &c. Hence Bread is said to support ( in our Version strengthen ) the heart of man , as a staff does the body ; that is , comforts and refreshes him . Hence also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulcire , to prop , is put for eating 1 Kings 13.7 . &c. On the Contrary a staff is a symbol of Meanness and Poverty , as in the Prayer of Jacob , Gen. 32.10 . With my staff I passed over this Jordan , that is , weak and poor , the Metaphor being taken from such as are taken Captives in VVar , and despoiled of all their Arms , and are dismissed with a Staff. Because a staff is an Instrument whereby men use to beat , It is put for Tyranny , Cruelty and severe Government , Prov. 10.13 . — 22.8 . — 26.3 . 2 Sam. 7.14 . Psal. 89.32 . Isa. 10.5.24 . — 14.5 . A [ Prize ] is put for the Reward of the Godly ; the metaphor being taken from such as win a race , or overcome any challenger or adversary that contended with them at any exercise , 1 Cor. 9.24 . Phil. 3.14 . For the exercise of Faith and Piety is compared to a Race or Strife , 1 Cor. 9.24 , 25 , 26. Gal. 5.7 . Heb. 12.1 . &c. Col. 2.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies to defraud of that Reward — the metaphor is taken from the Custom of Heathens , who in their Games and publick Exercises of wrestling and the like , had some that used to sit as Vmpires to give to them , that did best , the Reward of a Garland or Crown , or some such thing , yet were sometimes unjust , and defrauded by some corrupt dealing , those that really won the prize . The sence is , that they should not trust the Judgment of Divine matters , and the Mysteries of Gods Law with respect to Worship to the Folly of humane Reason , and the Comments of Will Worshippers , lest they should lose Truth , and consequently the prize of Eternal Salvation , Col. 3.15 . The [ White Stone ] Rev. 2.17 . is a symbol of Heavenly glory , To him that overcometh will I give a White Stone , and in the Stone , a new Name written , &c. The Metaphor ( as some conjecture ) is taken from an ancient Custome , that a White Stone was given to an acquitted person that was accused and tryed ; and a Black one , to guilty and condemned , according to that of Ovid. 15. Metam . Mos erat Antiquis , niveis ; atrisquè lapillis , His damnare Reos , illis absolvere culpae , &c. The Custom was , by White and Black small Stones , T' Acquit the Guiltless ; and Dam'n guilty ones . The writing of a new Name in the White Stone , is said by Interpreters to denote , not only a freedom from condemnation , but also an adorning with heavenly Glory ; 1 John 3.2 . Others say that 't is a symbol of Victory , &c. [ A Cup ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the guests drink out of it ( Jer. 16.7 . Luke 22.17 . ) and because it holds sometimes bitter liquor , sometimes sweet , metaphorically denotes sometimes a prosperous and happy condition , as Psal. 16.5 . — 23.5 . and 116.13 . Sometimes Punishment and Affliction , Psal. 11.6 . and 75.8 . Esa. 51.17 , 22. Lam. 4.21 . Jer. 25.15 . and 51.7 . Ezek. 23.33 , 34. Matth. 20.22 , 23. and 26.39 , 42. &c. [ A Hand Writing ] commonly called a Bond , Col. 2.14 . is put for an obligation , or that guilt that sinners incurr'd by sinning ; the cancelling of which and fixing it upon the Cross , is the full or plenary satisfaction for sin made by Christ , and applied to the soul by true Faith , upon which see Erasmus in his paraphrase , who does excellently expound it . A [ Crown ] That peculiar and principal Ornament of the head in general , denotes any beautiful or very pleasing Ornament or profitable thing , Prov. 4.9 . and 17.6 . Jer. 13.18 . Phil. 4.1 . 1 Thess. 2.19 . Hence to Crown is put for to adorn , bless with good things , and so to make joyful , Psal. 8.5 . and 103.4 . See Psal. 65.11 . Esa. 23.8 . Tyre is called the Crowning ( City ) that is , a place that made its Inhabibitants great and Wealthy ; for 't is added , whose Merchants are Princes , whose Traffiquers are the honourable of the Earth . 2. A Crown is the symbol of an Empire or a Kingdom , hence the Kingdom of Israel is called a Crown of Pride , Esa. 28.1 . ( See Hos. 5.5 . and 7.10 . ) viz. a most proud Kingdom — More Examples are to be read , Psal. 21.3 . and 89.39 . Lam. 5.16 . Ezek. 21.26 . But this rather belongs to a Metonymie of the sign . But 't is metaphorically , when Crowning is attributed to Christ the heavenly King , Zach. 6.11 , 12 , 13 , 14. Psal. 8.5 . Heb. 2.7 , 9. &c. 3. It denotes heavenly Reward or Eternal Life , 1 Cor. 9.25 . 2 Tim 2.5 . and 4.8 . Jam. 1.12 . 1 Pet. 5.4 . Rev. 2.10 . and 3.11 . &c. [ Riches ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is put for plenty of heavenly things , and the spiritual gifts received through Christ , Luke 12.21 . 1 Cor. 1.5 . 2 Cor. 6.10 . and 8.9 . Heb. 10.34 . and 11.26 . Col. 2.2 . Jam. 2.5 . Rev. 3 18. See Esa. 53.9 . Serious piety , 2 Cor. 8.2 . and 9.11 . 1 Tim. 6.18 . The Conversion of the Gentiles , Rom. 11.12 . [ Treasure ] denotes plenty of heavenly good , Esa. 33.6 . Matth. 6.20 . &c. which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Inheritance of Believers , Acts 20.32 . Eph. 1.14 , 18. Col. 3.24 . Heb. 9.15 . 1 Pet. 1.4 . And Believers themselves are called Heirs and Co-heirs with Christ , Rom. 8.17 . Gal. 4.7 . Tit. 3.7 . Heb. 6.17 . Jam. 2.5 . 1 Pet. 3.7 . Hence the phrase to inherit the Kingdom of heaven , Matth. 19.29 . — 25.34 . and sundry other places ; the metaphor is taken from the Jewish Inheritances , which were kept very sacredly and strictly by the Possessors , and left to their posterity , as appears by that Heroick speech of Naboth , 2 Kings 21.3 . who refused to exchange his Vineyard for a better , &c. To Riches , Treasures , &c. are oppos'd poverty and begging , which denote the want of spiritual good things , Rev. 3.17 . Sometimes Repentance and Contrition , with a desire after them , Matth. 5.3 . and 11.5 . Luke 4.18 . and 6.20 . &c. A [ Debt ] denotes sin , Matth. 6.12 . ( See Luke 11.4 . ) Luke 13.4 . because we become thereby obnoxious to the wrath of God as a Debtor does to the Arrest and Suit of his Creditor . See the Parables , Matth. 5.26 . and 18.23 . &c. Luke 7.41 , 42 , 47. and the appellation of a Bond , Col. 2.14 . of which before . A [ Whip ] Metaphorically denotes Affliction , Calamity and Loss , 1 Kings 12.11 , 14. Josh. 23.13 . Job 5.21 . and 9.23 . Esa. 10.25 . and 28.18 . Mark 3.10 . and 5.29.34 . Luke 7.21 . Heb. 12.6 . &c. The [ Hammer ] of the whole Earth , is a metaphorical Epithet of the Babylonian Monarch , Jer. 50.23 . because God ( as if it were with a great Hammer ) made use of him at that time to break in pieces the Kingdomes of the whole World. See Jer. 23.29 . and 51.20 . A [ Table ] denotes heavenly good things , Psal. 23.5 . — 69.22 . Prov. 9.2 . Rom. 11.9 . A [ Measure ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , metron , has 3 metaphorical significations . 1. Because it contains part of an intire heap or parcel , it is put for that portion or proportion of the gifts of the Spirit which Beleivers have , Rom. 12.3 . Eph. 4.7 , 16. Thus it is said of Christ , John 3.34 . That God giveth not the Spirit by Measure unto him , on which * Tertullian most elegantly , Spiritus sanctus habitat in Christo plenus & totus , nec in aliqua Mensura , aut portione Mutilatus , sed cum tota sua redundantia cumulatè admissus , ut ex illo delibationem quandam gratiarum caeteri consequi possint , totius sancti spiritus , in Christo , fonte remanente , ut ex illo donorum atque operum venae ducerentur , spiritu sancto in Christo affluentèr habitante . That is , The Holy Spirit dwells fully and intirely in Christ only , neither is it in any Measure or portion maimed ( or defective ) but with his whole redundancy intirely or absolutely admitted , that others may receive the Communications of Graces from him , the whole spring or fountain of the spirit remaining in Christ , that the Veins of gifts and works may convey influence from him , the Holy Spirit dwelling most abundantly in him . 2. In regard a Measure is filled , when a thing is sold , it is put for a large remuneration of benefits ( Luke 6.38 . ) or blessings . As also the abundance or termination of evil and wickedness , Matth. 23.32 . ( with 1 Thess. 2.16 . ) fill ye up then the Measure of your Fathers , viz. of the sins of your Fathers , as Erasmus paraphrases it , go on , imitate your Ancestors , and what they wanted of extreme cruelty , do ye make it up ; they killed the Prophets , and you him , by whom , and of whom they Prophesied . The highest pitch of villany is noted by this phrase , beyond which there is no further progress , and makes ripe for Divine Vengeance , and severest punishment , which certainly follows it , as payment follows things fully measured and sold. See the examples of the Amorites , Gen. 15.16 . Of the Sodomites , Gen. 18.20 . &c. Of the Amalekites , Exod. 17.14 . 1 Sam. 15.2 . &c. 3. Because there is a mutual equality and proportion , in giving and restoring , therefore it is metaphorically said in a Proverb , with what measure ye mete , it shall be measured to you again , which we find three times , with a different or diverse scope . ( 1. ) Denoting just Retaliation , either with respect to reward or punishment , Matth. 7.2 . Luke 6.38 . Relating to our Neighbour . ( 2. ) A legitimate and saving handling of the Word of God , Mark 4.24 . As Euthymius says , as ye attend the Word , so ye shall profit in knowledge . Or , ( 3. ) As Piscator says , If ye communicate the word of God liberally , God will communicate the knowledge of his Divine Mysteries more liberally to you , and augment your Gifts , &c. For this heavenly Talent is improved and multiply'd by communicating it to others . A [ Razor ] which shaves off hair , is put for the King of Assyria , Esa 7 . 2O . Denoting that God would permit him to destroy Israel . 'T is called ( hired ) with respect to the fact of Ahaz , who hired the King of Assyria to assist him against the King of Syria , 2 Kings 16.7 , 8. Moab is call a wash pot by David , Psal. ●●0 . 9 . denoting the baseness of those people , and that they were only fit for the vilest Offices , 2 Sam. 8.2 . A [ Burthen ] denotes things troublesom and difficult , Exod. 6.6 . Psal. 55.22 . Esa. 9.4 . and 10.27 . — 14.25 . Matth. 23.4 . &c. Weight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ ] signifies the greatness of heavenly glory , 2 Cor. 4.17 . frequently , Trouble and Misfortune , Matth. 10.12 . Acts 15.28 . Gal. 6.2 . 1 Thess. 2.6 . Rev. 2.24 . See Prov. 27.3 . Sin is called heavy Heb. 12.1 . because it is an impediment in our heavenly race or course to heaven . — Of a Seal we have treated before . A [ Looking glass ] denotes an imperfect knowledge of the Mysteries of God in this Life , 1 Cor. 13.12 . because it gives but an imperfect reflection of the figure or object , compared to the object it self . And because some Looking-glasses reflect the rays or beams of the Sun when it shines on them to an object . The Apostle elegantly says , uses the Verb ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) Beholding in a Glass for the light of Divine knowledge , 2 Cor. 3.18 . But we with open face , beholding as in a Glass the glory of the Lord , are changed into the same Image ( that is , are eminently illuminated , and communicate light to others ) from Glory to Glory , as by the Spirit of the Lord. [ Spoils taken from an Enemy , ] denotes Christs Victory over Satan , Esa. 53.12 . Luke 11.22 . Col. 2.15 . a mans life is said to be to him for a prey , which denotes deliverance from present Death , as he that takes a booty exposes his life to Danger , Jer. 21.9 . and 38.2 . and 39.18 . and 45.5 . Stipend or wages given to a Soldier ] is attributed to Sin , Rom. 6.23 . whose due wages is death Eternal . A Table ] is attributed to the heart , when it is fixed upon any thing , Prov. 3.3 . Jer. 17.1 . A Cover or Covering denotes ignorance , because if a thing be covered we cannot see it , Esa. 25.7 . 2 Cor. 3.14 , 15 , 16. Lam. 3.65 . A Sheath or Scabbard is put for the body because the Soul lodges there as a Sword in a Sheath , Dan. 7.15 . A Vessel is put for a mans body , 1 Sam. 21.5 . 1 Thess. 4.4 . Paul calls himself and his Collegues Earthen Vessels , 2 Cor. 4.7 . because of the Contempt , Calamities and Hazards that they were expos'd to in the World ; as Earthen Vessels are more despised and more obnoxious to be broken than such as are made of Silver and Gold , 1 Pet. 3.7 . Peter calls a Woman the weaker Vessel , because more subject to weaknesses and infirmities than men . Paul is called a chosen Vessel by Christ , Acts 9.15 . that is , a most choice and excellent instrument whom he would use to Convert the Gentiles . Vessels of Grace or Honour are such as are saved by Grace ; and Vessels of Wrath and Dishonour , such as rejected and damned for their Infidelity and Contempt of the Messiah , Rom. 9.21 , 22 , 23. See 2 Tim. 2.20 , 21. Where there is an express comparison . See Esa. 22.8 . &c. A [ Garment ] which covers the body , defends and adorns it , yeilds a double Metaphor . 1. It denotes Salvation by the application and appropriation of the great benefits of Christ as well in this life as in that which is to come , Psal. 45.8.13 , 14. Esa. 61 10. Rev. 3.18 . and 7.14 . and 16.15 . The reason of the Comparison is excellent . ( 1. ) From the hiding of indecen●● nakedness , of which Psal. 32 1. Rom. 4.6 , 7. ( 2. ) Because thereby the body is defended from Cold , and other noxious things , Matth. 2●● . 12 . Rom. 8.30 . &c. ( 3 ) Because it adorns and beautifies , Psal. 110.3 . &c. See the Parables , Ezek. 16.10 . &c. Math. 22.11.12 . Luke 15.22 . The Typical Visions , Zach. 3.3 . &c. Rev. 7.13 , 14. and 19.8 . and 21 2. The Typical Actions , Gen. 3.21 . and 24.52 . The Putting on and constant keeping , of this spiritual Garment is , primarily by Faith in Christ , Rom. 13.14 . Gal. 3.26 , and 27. And consequently , by the Renovation of Holy Spirit , and the Conversation of a Holy Life , Rom. 13.12 . Eph. 4.24 . Col. 3.10 , 12. 1 Pet. 3 3 , 4. Contrary to this is the Garment spotted with the Flesh , Jude ver . 23. The defiling of Garments , Rev. 3.4 . which is the old man , Eph. 4.22 . Col. 3.8 . See Esa. 59.5 , 6. &c. 2. With respect to outward Conversation , Sheeps Cloathing is attributed to the False Prophets and False Teachers in the Church , Matth. 7.15 . Which denotes any outward things which are specious , and made use of craftily to acquire authority and popular favour , as when men make use of a dissembling personated , or hypocritical sanctity , as a Cloak to inveagle and deceive others — When they pretend to be called of God , Jer. 23.25 , 30. 1 Kings 13.18 . Matth. 7.22 . When they make a flourish about the knowledge of Tongues , Universal Learning , great Eloquence , and other acquired Ornaments , Rom. 16.18 . 1 Cor. 13.1 , 2. and gifts especially the working of Miracles whether truly done , or by meer Imposture , Deut. 13.2 . Matth. 7.22 . 2 Thess. 2.9 . See 1 Tim. 4.1 , 2 , 3. 2 Tim. 3.5.6 . Col. 2.18 . To this Sheeps Cloathing is fitly oppos'd A Wolfish mind denoting , ( 1. ) The quality of their Doctrine , viz. it was damning , and a Wolf is a destroyer of Sheep . ( 2. ) Their bloody principles , that would cruelly Lord it , and Tyrannize over mens Consciences , &c. Matth. 11.8 . A man Cloathed in soft Rayment , that is , one given to pleasures as appears Luke 7.25 . and withal a Court Flatterer , who either approves of , or at least connives at , the sins or Debaucheries of Grandees , and if he admonishes , does it in fawning flattering expressions , with all his artifice of extenuation — Christ says , that John is no such person , but was very remote from the pleasures of the flesh , living by a slender and course Diet , Matth. 3.4 . and 11.18 . and was no Flatterer , as appears by his reproof of Herod for his Incest , Luke 3.19 . [ Bonds and Ropes or Cords ] are metaphorically symbols of Oppression , Calamity and Punishment , Psal. 18.5 , 6. 116.3 . Prov. 5.22 . Esa. 28.22 . and 49.9 . and 52.2 . and 58.6 . Nahum . 1.13 . It denotes also a Covenant obedience and obligation prescribed by the Law , Psal. 2.3 . Jer. 2.20 . Ezek. 20.37 . God is said to lay bonds upon the prophet , Ezek. chap. 4. ver . 8. when he obliges him to a constant perseverance in his Prophesie . See Ezek. 3.15 . Charity is called the Bond of perfection , Col. 3.14 . by which is not meant that it makes us perfect in the sight of God , but that the faithful are so joyned together by love , as members of the same body which have a perfect harmony , sympathy and concord towards each other . The same is called the Bond of peace , Eph. 4.3 . See Zach. 9.12 . Acts 20.22 . Cords of Iniquity or Bonds of Iniquity . Esa. 5.18 . Acts 8.23 . denote the conspiracy of the wicked and the spiritual Captivity of sin . [ A Rod ] denotes any Castigation or correction , Job 21.9 . Esa. 9.4 . 1 Cor. 4.21 . See Staff for the Hebrew * word properly signifies both . See also chap. 7. towards the End. CHAP. XIII . Of Metaphors taken from Sacred Persons and Things , and whatsoever Relates to Divine Worship . THese may be Reduced to three heads . ( 1. ) Men. ( 2. ) Places . ( 3. ) Customes , Rites or Ceremonies . Of which in Order . Metaphors from Men Sacred to God. MEn that belong to this are either Singular , or Conjunct , viz. The whole people . Single or singular as David a man according to Gods own heart , who is put for the Messiah , Esa. 55.3 . I will make an Everlasting Covenant with you , the most sure Mercies of David . R. Kimchi , clearly asserts , that the Messiah is to be understood here , and it evidently appears from ver . 4. Some understand by the Mercies of David , the blessings that God promised David , viz. That the Messiah and Saviour of the World should be born of his Race ; which is the same thing in effect with the former explication . This Text is applyed to the Resurrection of Christ , Acts 13.34 . The Name of David and some of his attributes are ascribed to the Messiah , Psal. 132.10 . Jer. 30.9 . Ezek. 34.23 , 24. and 37.24 , 25. Hos. 3.5 . The Kingdom of David Typifi'd the Kingdom of the Messiah , Esa. 9.7 . Luke 1.32 , 33. See Esa. 11.1 . 2 Sam. 2.12 , 13 , 14. ( Heb. 1.5 . ) Psal. 89.20 , 27. ( Col. 1.15 . ) Amos 9.11 . ( Acts 15.16 . ) Psal. 18.50 . ( Rom. 15.9 . ) Hence the Royal Seat of David , Sion and Jerusalem were Types of the Church of Christ , Psal. 2.6 . Esa. 2.2 , 3. &c. That the Name of Solomon ( the Son of David ) is attributed to the Messiah , plainly appears from Cant. 3.11 . So in a certain and Mystical sence the promise made to David , 2 Sam. 7. and 1 Chron. 17. is understood . Zerubbabel the Son of Shealtiel was also put for Christ , Haggai 2.23 . as Interpreters shew , because Christ came of his race , Matth. 1.12 , 16. And because he was the Captain of the Jews , Haggai . 2.22 . as Christ is the Prince and Captain of his People . As he brought the people out of the Babylonish Captivity : , So Christ hath freed his people from the Devils Captivity , &c. Zerubbabel sounds as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , the great , or Master of Babylon , or as others say , qui * dispersit Babylonem , who hath scattered Babylon ; which name may be properly attributed to Christ who hath conquered the spiritual Kingdom of Babylon , ( viz. of the Devil the World , and Antichrist . ) Shealtiel , is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petiit , he sought ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God , so Christ is passively ; for he receives the Petitions of all the Godly , who by Prayer seek God , and by his Merits renders them efficacious . John the Baptist is call'd Elias the Prophet , Mal. 4.5 . as Christ himself Expounds it ; Matth. 11.14 . and 17.11 , 12 , 13. Christ is called the Church , which relates to a Metonymie of the Subject ; as Chap. 3. Sect. 3. There is a Metaphor taken from the Conception of Christ , to denote that the Restauration of his Church , and the Renovation of Mens hearts is only through him , Gal. 4.19 . See Rom. 6.4 , 5 , 6. Gal. 2.20 . Col. 2.12 . See also Col. 2.14 . To Crucifie the flesh , Gal. 5.24 . denotes a subduing of its depraved lusts , which is painful and unpleasing , as if they were set upon a Cross. Paul says , he was Crucified to the World , and the World to him , Gal. 6.14 . that is , he judged the world Condemned , and the world had no better opinion of him ; he execrated the actings of the unconverted world , and they likewise hated his Doctrine , calling him pestilent fellow , so that there was no concord between him and the false deluding pleasures of the World. See Matth. 10.38 . — 16.24 . Mark 8.34 . — 10.21 . Luk. 9.23 . and 14.27 . John 19.17 . Gal. 6.12 . Where the cross is put for the afflictions or sufferings of Believers , whereby their Faith is tryed , and their Conformity to Christ is denoted , &c. The People of Israel and Juda are frequently put for the New Testament Church ; See Gen. 22.17 . Jer. 23.6 . — 30.10 . — 33.14 , 16. Ezek. 37.23 , 28. Luk. 1.33 . Rom. 4.13 , 17. Gal. 4.28.31 . 1 Pet. 2.9 . &c. The reason is , because of the Old Covenant made with them , which Typified the Kingdom of the Messiah . Metaphors taken from Places sacred to God. THE Land of Canaan , where the Israelites dwelt because of its fruitfulness and the peaceable state of things there is frequently put for the Church ; Isa. 26.1 . — 35.1 , 2. — 57.13 . — 60.13 . — 65.9 , 10. Ezek. 37.25 . Joel 3.23 . Amos 9.13 , 14 , 15. Micah 4.4 . Zach. 3.10 . Jerusalem , the Metropolis of Judaea metaphorically denotes the Church of Christ , because God peculiarly revealed himself in that City , and gave promises of the Messiah there , Isa. 4.3 . — 40.2 , 9. — 52.1 , 2. Zach. 9.9 . — 12.2 . Gal. 4.26 . Heb. 12.22 . Sion ] was a Hill in Jerusalem upon which stood David's Royal Palace , and is by way of Eminency ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) sometimes call'd the Mountain of the Lord , the holy hill , &c. Is propos'd Metaphorically as a Symbol of the New-Testament Church , Psal. 2.6 . — 68 , 15 , 16. — 87.1 , 2 , 5. — 132.13 , 14. Isa. 4.4 , 5. — 11.9 . — 28.16 . — 40.9 . — 49.14 . — 56.7 . — 59.20 . — 62.11 . — 65.25 . Zach. 9.9 . Heb. 12.22 . 2. It denotes the Church Triumphant in Heaven , Psal. 15.1 . — 24.3 . Isa. 35.10 . — 51.11 . &c. The Magnificent Temple Built by Solomon in Jerusalem is frequently call'd the house and habitation of God , and is Metaphorically put for the heaven of Gods Glory , Psal. 11.4 . Micah 1.2 . For the Church , Psal. 26.8 . — 27.4 . — 29.9 . — 48.9 . — 84.1 , 2 , 4. Isa. 56.7 . Eph. 2.21 . 1 Cor. 3.16 , 17. — 6.19 . 2 Cor. 6.16 . Heb. 3.6 . and 10.21 . God is said to be the Temple of the Elect , Rev. 21.22 . ( of which see Chap. 8. before ) Rev. 11.19 . A Temple is put for the body of Christ , John 2.19 . In unity with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word , for in him dwelt all the fulness of the Godhead Bodily , Col. 2.9 . that is , most truly , perfectly and unchangeably , not Typically or in a shadow , as in the Temple of Jerusalem , &c. See Heb. 9.11 . — 10.19 , 20. — 8.2 . — 9.24 . and 6.19.20 . An Altar ] is used to denote the whole Mystery of Christ the Mediator , Heb. 13.10 . 1 Cor. 10.18 . and 9.13 . Sometimes Divine Worship in the New Testament , Isa. 19.19 . the similitude being borrow'd from the ancient Rites , &c. Christ is called Propitiation ( hilasterion ) Rom. 3.25 . because he became the great Sacrifice that satisfied for our sins . He is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( hilasmos ) Atonement , with respect to the Type to which the Apostle alludes — , 1 John 2.2 . &c. The Church is called the Pillar and stay of Truth , 1 Tim. 3.15 . Some think that this Metaphor is taken from the two Pillars which were set up in Solomons Temple , 1 Kings 7.21 . 2 Chron. 3.17 . The Name of the one was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Jachin ) he shall establish , and of the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Boaz ) In it is strength . By which Names doubtless this most wise King had respect to the Stability and firmness of the Kingdom and Church of the Messiah , which names Paul expresses by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stabilimentum , firmamentum , stabiliment , or firmament , adding a Pillar in allusion to those Typical Pillars — . Hence in the same verse he mentions the house of God , that is , the Temple , by which means the Church of the living God. Verse 16. He says , without Controversie great is the mystery of Godliness — . But what is that ? the Description follows which alludes to the Temple of Jerusalem ; for , 1. In that Old Temple God appeared in a Cloud and thick darkness , 1 King. 8.10 , 11 , 12. Paul says of the Truth of the New-Testament , that God is manifest in the Flesh. Which illustrious Manifestation , was adumbrated or shadowed out , by that obscure one . 2. In the old Temple the Propitiatory or Mercy-seat was placed upon the Ark of the Covenant in the Holy of Holies . Of Christ , Paul says , that he is Justified in Spirit ; viz. when he was risen from the Dead and so declared himself the true ( hilasterion ) attonement , having made satisfaction for the sins of the world , and perfectly fulfilled the Divine Law ( the Tables of which were contained in the Ark of Covenant ) Rom. 4.25 . 3. In the old Temple , there were Cherubims over the propitiatory or Mercy-seat , 1 Kings 8.6 , 7. Heb. 9.5 . — Of Christ , Paul says , that he was seen of Angels , who were glorious and true Witnesses of his Resurrection and Glory , Matth. 28.2 . &c. See 1 Pet. 1.12 . 4. In the old Temple the Jews were taught the Doctrine of the Messiah , who was to Come . — Paul says of Christ , that he was preached unto the Gentiles ( not to the Jews alone ) Believed on in the world ( the sound of the Apostles went out into all the Earth , Rom. 10.18 . and their Doctrine receiv'd by all true Believers , Col. 1.5 , 6. ) 5. In the old Temple the visible appearance of God was not ordinary or perpetual . But Paul says of Christ , having Manifested himself in the Earth , that he was received up in Glory , as if he had said , he hath withdrawn his visible Presence from his Church , yet he is gloriously truly and invisibly ( for that is to be received up in glory , viz. at the right hand of the Father ) present with it to the end of the World , Matth. 28.20 . Eph. 1.20 , 21 , 22 , 23 , &c. But what means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Truth ? ] Answer . 1. Either that word must be expounded in the Concrete , that it should be same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , true , and opposed to that which is Typical and Shadowy of future realities or Antitypes as John 1.17 . — 6.32 . — 15.1 . Heb. 8.2 . and 9.24 . VVhere the word is so taken . So in Acts 26.25 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of Truth , that is , true words : So Eph. 4.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness of truth , signifies true holiness . Or ( 2 ) The VVord must be expounded in the abstract , to denote the Doctrine of Saving Faith , as it is taken 2 Thes. 2.10 , 13. 1 Tim. 2.4 . and 6.5 . 2 Tim. 2.18 . Heb. 10.26 . Jam. 1.18 . &c. In which sense , this genitive ( of Truth ) notes the efficient cause , by which the Church is made firm and stedfast , being built upon Christ the true Rock ; for the cause of its firmness , is the heavenly Truth , or the word of Truth . See 1 Cor. 15.58 . Acts 20.32 . Rom. 1.16 . Col. 1.23 . 2 Thes. 2.13 . Joh. 17.17 . 1 Thes. 5.23 . Some expound this , of the subjectum circaquod , the subject about which the Church is employed , viz. to Confess , Publish , and Keep carefully , that heavenly Doctrine contained in the Scriptures of Truth , &c. Metaphors from Sacred Rites . THese may be distinguished into two Classes . First , Holy Rites ascribed to God as their immediate Agent or Actor . Secondly , Holy Rites perform'd by Men according to Gods Command and Prescription . To the first Class belongs the Visions and Dreams which God sent to men for more secret information , as to the Patriarch Jacob , Gen. 28.12 , 13. viz. the Ladder set upon the Earth , The top of which reached heaven , &c. which Vision our Saviour applies to himself , and uses Metaphors taken from , John 1.51 . &c. From the Divine prophecies , Dreams and Visions a Metaphor is taken Joel 2.28 . where the various gifts , and the clear light and Revelation of the Gospel to the Evangelical Preachers is noted , as Act. 2.16 , 17. where Peter quotes this very Text of Joel , that * Bread sent from Heaven to refesh the People in the Desart is largely applyed by Christ to himself , John 6.31 , 32 , 33 , &c. Rev. 2.17 . &c. The other kind of Sacred Rites we thus distinguish , ( 1. ) Persons . ( 2. ) Actions . ( 3. ) Times . Of Persons , one Directs , and is ( as it were ) the head of the rest , who are inferior and ministring or serving . The Director was the high Priest , the Eldest Son of the Posterity of Aaron , having a constant prerogative in the Ecclesiastical Government , Exod. 28.1 . &c. Hag. 1.1 , 12. and 2.3 . Zach. 3.1 , 8. VVhose Name and Office is Mystically transferred to Christ. In the Epistle to the Hebrews , hence he is so often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high Priest , Heb. 2.17 . — 3.1 . — 4.14 , 15. — 5.5 , 10. — 6.20 . — 7.26 . — 8.1 . — 9.11 . and Great Priest , Heb. 10.21 . ( See Zach. 6.12 , 13. ) the Reason of the Comparison may be read at large in the Epistle . The Appellation of Priests is attributed to Believers in Christ , Psal. 132.9 , 16. 1 Pet. 2.5 , 9. Rev. 1.6 . — 5.10 . — 20.6 . because they Sacrifice spiritually to him . The Ministry of the Gospel is expressed by the Name of the Levites , Isa. 66.21 . Jer. 33.18 , 21 , 22. Paul is said Rom. 15.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacra operari , vel sacerdotio fungi , to act the Priesthood , whence the Papists infer that he said Mass , which is a ridiculous and false conclusion ; for he adds immediately the Gospel of God , so that the term is Metaphorical and signifies the preaching of the Gospel , as ver . 19 , 20. Upon which Illyricus well says , * If the Apostle had not spoke so clearly of this Metaphorical Sacrifice of Preaching , the Adversaries would by any Means from thence endeavour to confirm their Mass , &c. Secondly , Sacred Actions have either God , or Men immediately for their Object . Of the first kind are Sacrifices offer'd to God according to his VVord — . This word Metaphorically denotes the whole Obedience , Passion and Death of Christ , and so his satisfaction for the sins of the VVorld , Eph. 5.2 . Heb. 9.23 , 26 , 28. and 10.10 , 12 , 14. Of which the old sacrifices were Types and Shadows . Then the whole worship of Christians is call'd a Sacrifice , Isa. 19.21 . and 56.7 . and 60.7 . 1 Pet. 2.5 . More particularly by the word Sacrifice is expressed serious Contrition of heart , Psal. 51.18 , 19. Faith and Holiness , Mal. 1.11 . Rom. 15.16 . ( See Rom. 1.5 . ) Phil. 2.17 . New Obedience and Mortification of the Flesh , Rom. 12.1 . See Psal. 4.5 . Sacrifice the sacrifices of Righteousness . Devout Prayer is called a Sacrifice , Psal. 141.2 . Isa. 50.7 . So is glorifying of God , Psal. 50.14 . — 107.22 . Hos. 14.3 . Heb. 13.15 . Helping our Neighbour , Phil. 4.18 . Heb. 13.16 . Martyrdom for the Truth , Phil. 2.17 . 2 Tim. 4.6 . Gods vengeance on his Enemies , Isa. 36.6 . [ The offering of first Fruits ] mentioned , Lev. 23.9 , 10. Numb . 15.20.21 . Deut. 2●● . 2 . &c. yeilds some metaphors . 1 Cor. 15.20 . It is said that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The First Fruits of them that sleep , that is , of the Dead , that shall rise again , ver . 23. For as a plentiful Harvest followed the offering of First-fruits ; so shall an universal Resurrection ( in due season ) succeed or follow the Resurrection of Christ. Some observe from Lev. 23.11 . That the First-fruits were to be offered to the Lord on the Morrow after the Sabbath , that is , our Christian Sabbath or Lords-day , ( vulgarly after the custom of the Heathens call'd Sunday ) and that in that very year , wherein Christ suffered , the day of offering First fruits fell on that day wherein our Lord rose from the Dead , so making an excellent congruity with this allusive metaphor which Paul used . 2. Beleivers are said to be First fruits , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aparche ) that is , selected from the whole lump of mankind , and consecrated to himself into the Adoption of the Sons of God ; as the First fruits were separated from the rest of the fruits , and consecrated to God. The glorified Saints in heaven are so called , Rev. 14.4 . Beleivers are said to have the first fruits of the spirit , Rom. 8.23 . For as the Israelites by the oblation of first Fruits , had hopes to receive the remaining part in due season by the blessing of God : So Beleivers by those gifts they receive in part , of the Holy Spirit , have hopes of a fulness of Joy , and a full Harvest of Glory . Some understand this of the Apostles only , who received the First-Fruits of the Spirit miraculously , Acts 2. But the former explication is more conformable to the scope of the Text. 3. It is said of the Jews , Jer. 2.3 . That they were the First-fruits of his increase , that is , chosen out of , and before , all other people , of the World , and consecrated to him . The metaphor is continued , All that devour him shall be desolate , that is , because as any , that converted the sacred provision of offerings to their own use , against Gods order were guilty , and punished , Lev. 5. so the People that would eat , that is , make Israel desolate , shall themselves be destroyed . Rom. 11.16 . If the First-fruit be holy , the lump is also Holy , and if the Root be Holy , so are the Branches ; that is , as the whole lump was holy according to the Law , when the first-fruits were offered , so whereas the Patriarchs and Elders of the Jews were holy unto the Lord , or a people peculiarly separated from all people to him , this prerogative shall not expire with respect to their posterity , but these also shall enjoy the participation of heaven and blessedness , provided they believe the Gospel and heartily embrace it , * Neither does the Apostle speak of a spiritual , but of a legal Holiness . Sacred Actions of the latter kind , which have men immediately for their Objects , ( although primarily directed to the Worship of God ) are these . [ Circumcision ] the peculiar Character of the people of God , is put for Regeneration , called the Circumcision of the Heart , Deut , 10.16 . and 30.6 . Rom. 2.28 . Of which there is a fair Periphrasis , Col. 2.11 . In whom also ye are Circumcised , with the Circumcision ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made without hands , in putting off the body of the sins of the Flesh , by the Circumcision of Christ , and ver . 12. adjoyns baptism a principal medium of Renovation , &c. As the Jews were metonymically called the Circumcision , of which we have spoke in the chapt . of that Trope , so Christians are metaphorically so called , Phil. 3.3 . And the prophane and wicked are called the Vncircumcision , Lev. 26.41 . Esa. 52.1 . Jer. 4.4 . And 6.10 . And 9.26 . Ezekiel 44.9 . Acts 7.51 . Col. 2.13 . Moses is said to be of uncircumsed Lips , Exod. 6.12.30 . that is , dull of speech or not Eloquent — Of the Circumcising of Trees we have treated before . [ Sprinkling ] upon the people either by Blood , as Exod. 24.8 . and 29.21 . Lev. 14.7 . &c. Or by water mixt with the ashes of a red Heifer , Num. 19. Heb. 9.13 . &c. Because it was a Type of Cleansing by Christ from sin , is metaphorically put for it , Esa. 52.15 . Heb. 10 . 2●● . and 12.24 . 1 Pet. 1.2 . In this are three things remarkable . ( 1. ) The Satisfaction and merit of Christ , called the blood of Sprinkling , Heb. 12.4 . compared Heb. 9.13 , 14. ( 2. ) The Evangelical Word of Christ which ( is as it were Hyssop , Psal. 51.7 . which the Priest sprinkled upon unclean things as the Chaldee paraphrases it . See the foregoing and following verses ) is sprinkled ( as it were ) upon the soul in order to its cleansing from sin . See Romans 16.25 , 26. &c. Gal. 3 2 , 5. &c. ( 3. ) True Faith , which is that very sprinkling of the blood of Christ by the Holy Spirit , or the application of his Merits and satisfaction , therefore they are joyned together . Heb. 10.22 . [ Annointing or Vnction , ] because it was used to Kings , 1 Sam. 10.1 . and 16.13 . 1 Kings 19.16 . To the Cheif or High Priest , Exod. 40.12 . &c. And to Prophets , 1 Kings 19.16 . Metaphorically denotes any that have a singular call or Consecration to God , who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annointed , Psal. 105.15 . Esa. 45.1 . And by way of excellency the Messiah ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnctus , ) our chief , Priest , King , and Prophet , blessed for ever , is so called as the word denotes , Dan. 9.24 . Psal. 2.2 . John 1.42 . And 4.25 . Hence the name of the annointed one , is commonly given him in the New Testament , Matth. 1.16 , 17. And 2.4 . And 11.16 . And 22.42 . Luke 2.26 . See also Psal. 2.6 . And 45.7 , 8. Esa. 61.1 . Dan. 9.25 . Luke 4.18 . Acts 10.38 . Heb. 1.9 . See Col. 2.9 . And John 3.34 , 35. From our Lord Christ we are called Christians , because we believe in him . Acts 11.26 . being made partakers of that Holy Annointing , * Heb. 1.9 . John 2.20 . Hence made Kings and Priests , Rev. 1.6 . See Esa. 61.3 . 2 Cor. 1.21 , 22. Rom. 5.5 . &c. 3. Holy Days and Times ; ] Of these the Sabbath is most eminent being a day of rest , the seventh in a week , instituted by God upon the compleating of his creating work , Gen. 2.3 . and most exactly to be observed by the people of Israel by the the Command of God ; this is metaphorically translated to express New Testament Worship , Esa. 56.4 . and to denote the rest of eternal blessedness , Esa. 66.23 . ( where there is mention also of a New Moon in the same sence , which was a Jewish Holy-day likewise . ) Hence it is said , Heb. 4.9 . That there is a Sabbatism left for the people of God. From the Jewish [ Pass-over , ] to which the Days of unleavened bread were joyned , the Apostle makes a fair Allegorical exhortation , 1 Cor. 5.7 , 8. Where Christ is called our Pass-over , because he was sacrific'd and slain for us , as the Paschal Lambs which were Types of the Messiah , were slain in the Old Testament . The Feast of Tabernacles ] is put for the whole spiritual Worship of the Old Testament , Zach. 1●● . 16 , 18 , 19. All Christians while they sojourn as Strangers and Pilgrims in this world , do celebrate a Feast of Tabernacles , whilst they long for the heavenly City to which they hasten not with the feet of the body , but by the affection of the Heart , and the progress of piety and good works . See Gen. 47.9 . Psal. 39.12 . Psal. 119 , 19. 2 Cor. 5.4 , 6 , 8. Heb. 11.13 , 14. The words of Augustine are memorable , * Vse the World ( says he ) But let it not insnare you , that thou hast come into it , art upon thy Journey out of it , and that thou didst come to depart , not to tarry is certain , thou art then upon a Journey , let this Life be thy Inn , use money as a Traveller upon the Road does a Table , Cup , Pot , and Bed , that is , to leave them not to tarry with them . So much of Old Testament Rites , those of the New Testament are two , Baptism , and the Lords Supper . Baptism and to Baptize are metaphorically put . ( 1. ) For the miraculous effusion of the Holy Spirit upon the Apostles and other Believers in the primitive Church : To the Holy Spirit is sometimes added ( Fire ) which is a symbol of its external manifestation , Acts 2.3 . Matth. 3.11 . Mark 1.8 . Luke 3.16 . John 1.33 . Acts 1.5 . and 11.16 Some give a Reason of the appellation from the Analogical Immersion , or dipping ( for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Baptize signifies ) because the house , where the holy Spirit came upon the Apostles , was so filled , that they were as it were drowned in it . Others say that the reason of the appellation is , from the great plenty and abundance of those gifts , as the Baptized were wont to be plunged or dipped in water , or that they were wholly immerged in this . Likewise because by the efficacy of the holy Spirit , they were cleansed from sin , refreshed and purified , as water quenches thirst and washes away spots and filth , &c. 2. It is put for Calamities and Afflictions , especially those of Christ , Matth. 20.22.23 . Mark 10.38 , 39. Luke 12.50 . The Reason of this metaphor is likewise taken from multitude or abundance , as Calamities are elsewhere compared to many and deep waters , Psal. 18.16 . and 32.6 . and 69.1 , 2. &c. 3. For the miraculous passage of the Israelites through the Red Sea , 1 Cor. 10.2 . which was a Type of Gospel Baptism , &c. From Bread ( the other part of the Lords Supper ) some think a metaphor is taken 1 Cor. 10.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoniam unus panis , unum Corpus , multi sumus , which is word for word ( in English ) thus , because one Bread , we being many are one body , in our Translation for being many and one Body : Upon which Erasmus in his Annotations . The Greeks think that we understand that Bread which is the Body of the Lord : Whereas all Christians are Members of Christ , as if he had corrected what he before had spoke , ( viz. we partake ) for it is more to be one and the same , than partaker . And in his Paraphrase , thus . We being all partakers of the same Bread , do declare , that though we be many in Number , yet in the consent ( and harmony ) of minds we are one Bread and one Body . Others ( Glassius in Rhet. sacra . p. 434. says more truly ) understand the word Bread properly , and that there is an Ellipsis of the Verb substantive ( is ) in this sence : There ( is ) one Bread ( in the holy Supper : ) So likewise we being many are one body the Syriack clearly expresses it thus , As that Bread is therefore one , so all we are one body : For we all receive of the self same Bread — For that sameness of Bread in the holy Supper , is to be understood with respect to the Sacramental use of it , as well as the Identity of matter , &c. CHAP. XIV . Of a Synecdoche . HAving largely gone through the most frequent and most eminent Tropes in the Scripture , principally Metaphors , we will be more Concise in what follows , and illustrate each , with a few Scripture Examples , by which the rest of chat kind may be easily understood . A Synecdoche is a Trope , by which the whole is put for part , or part for the whole . And whereas the whole , is either the Genus or Intire thing ; And part is a Species , or Member : we will treat of the 4 kinds of Synecdoche's in order . A Synecdoche of the Genus , is when the Genus is put for the Species , or an Vniversal for a Particular , as when , 1. The Term ( All ) is put for the greatest part or many , as that Rule of Law in the Pandects . § quod Major . * All seem to do that , which the greater part does . In doing this , there must be great heed taken to the Scope and right meaning of the Text , take a few Examples out of the Old Testament , Exod. 9.6 . And All the Cattle of Egypt Died , that is , all that is in the field , as ver . 3. and some were left as ver . 19. Chap. 14.26 , 28. and cap. 9.29 . Exod. 32.3 . All the People , that is the greatest part , as ver . 26. Hence Paul uses a particular word , 1 Cor. 10.7 . viz. Some . See more Examples , Exod. 32.26 . with ver . 29. and Deut. 33.9 . Isa. 2.2 , 3. Deut. 28.64 . 2 Sam 16.22 . Hos. 7.4 . &c. In the New Testament , Matth. 3.5 . Jerusalem and all Judea , and all the Region about Jordan went to be baptized , that is , many men of those places . More examples are Mark 9.23 . Joh. 10.8 . with ver . 7. Acts 2.5 . Eph. 1.11 . Phil. 2.21 . — 4.13 . 2. The word All or every , is put for the kinds of singulars as Gen. 2.16 . Of every tree of the garden thou shalt eat , that is of every kind of fruit , Gen. 24.10 . All the goods of his Master were in his hands , that is some of every sort . See ver . 52 , 53. so 2 Kings 8.9 . Joel 2.8 . with 1 Pet. 2.9 . and Acts 2.17 . Zeph. 2.14 . Matth. 4.23 . Luk. 11.42 . Acts 10.12 . Heb. 13.4 . An Vniversal Negative is also sometimes to be restrained and understood by a particular Negative as Exod 20.10 . No work to be done on the Sabbath , that is servile or Mechanick : as appears , Lev. 23.7 , 8. Num. 28.18 . See 1 Sam. 20.26 . with 1 Kings 19.11 , 12. Jer. 8.6 . Matth. 5.34 . Ye shall not swear at all , that is rashly and lightly ; Matth. 10.26 . Luk. 7.28 . John 1.31 . — 3.32 , 33. — 15.5 . — 18.20 . Acts 27.33 . 2 Thes. 3.11 . ( Always ) is put for ( often ) Luk. 18.1 . and 24.53 . and ( every where ) for ( here and there ) Matth. 16.20 . Acts 28.22 . 1 Cor. 4.17 . Names of a larger signification are put for those which are of a narrower as Flesh , is put for man , all flesh , that is every man , Gen. 6.12 . Psal. 145.21 . Isa. 40.5 . — 66.33 . Matth. 24.22 . Luke 3.6 . Rom. 3.20 . A Creature is put for a Man , Mark 16.15 . Col. 1.23 . &c. See Acts 12.7 . Luk. 11.51 . Job 14.14 . Acts 10.12 . &c. A Common name is put for a proper , hence God is often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( El ) which signifies strong and powerful , and that ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by way of eminency , Gen. 14.22 . and 21.33 . &c. So Christ is called Lord , Matth. 21 3. John 11.3.12 . &c. and Master , John 11.28 . &c. the Son of man , Matth. 8.20 . &c. the Angel , Gen. 48.16 &c. the Angel of the Lord , Exod. 3.2 . Judg. 6.11 . so the seed of the Woman , Messiah , Servant of God , Prophet , &c. Moses is called a Prophet , Hos. 12.14 . &c. The Plural Number is sometimes put for the singular , as Gen. 21.7 . Who would have said unto Abraham , Sarah shall give Children suck ? that is , one child , as in the next verse , Gen. 46.7 . It is said , that there went down with Jacob into Egypt , all his daughters and all his sons daughters , whereas as ver . 15 , 17. appears he had but one daugher , and one Neece , or Sons Daughter . See Acts 13.40 . with Hab. 1.5 . Matth. 2.23 . &c. Some General Verbs are put for special , as To say for to command or admonish ; Rom. 12.3 . to open is put for to plow , Isa. 28.24 . to be , is put for to live , Matth. 2.18 . and to Dwell , Ruth 1.2 . To speak , for Stipulation or Promise , Deut. 26.17 . &c. CHAP. XV. Of a Synecdoche of the Species . A Synecdoche of the Species , is when the Species is put for the Genus or a particular for the Vniversal , and its distinction is conformable to the former kind . As The word many is put for all , Dan. 12.2 . compared with John 5.8 . Isa. 52.11 . See Matth. 16.28 . and 26.28 . Rom. 5.18 , 19. John 6.50 . 1. Words of a narrower or more special signification are put for those of a more large or universal signification . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir , a man , is the special attribute of the Male Sex , yet is put for any man or woman , Psal. 1.1 . and 32.1 . and 112.1 . Jer. 17.5 , 7. Joel 2.7 , 8. &c. Fathers are put for Ancestors , Psal. 22.4 . and 106.6 . &c. Father is put for a Grandfather , 2 Sam. 9.7 . and 19.18 , Dan. 5.11 , 18. A Mother for a Grandmother , 1 Kings 15.10.13 . See ver . 2. &c. Brothers for Kinsmen , Judg. 9.1 . 1 Chron. 12.29 . Matth. 12.46 , 47. Jerom recites four kinds of Brothers , or such as are so by Nature , Gen. 27.11 . by Country , Deut. 15.3 . by Kindred , Gen. 13.8 . by Affection or union of mind , Psal. 133.1 . Hence the Brotherhood of one faith in Christ , Rom. 14.10 . 1 Pet. 2.17 . &c. Sons and Daughters for posterity , Exod. 1.7 . Jer. 31.29 . A Son for a Nephew , and a Daughter for a Neece , Gen. 29.5 . and 24.48 . See Josh. 7.24 . with ver . 1. A Son for remote Posterity . Hence Christ is called the Son of Abraham and David , Matth. 1.1 . &c. See Luk. 19.9 . &c. 2. A Proper Name is put for a common as Abraham and Israel for the Patriarchs , Isa. 63.16 . Paul and Apollos for any Gospel Ministers , 1 Cor. 3.6 . See Rom. 2.17 . and 9.19.20 . 1 Cor. 7.16 . where a speech is directed to one , that concerns all . 3. The Species is put for the Genus ; as A Bow and Spear for all kinds of Weapons , Psal. 44.6 . — 46.10 . Zach. 10.4 . Gold for any gift , Psal. 72.15 . Isa. 60.6 . A Lyon for any great Beast , Isa. 15.9 . A Command , for any Doctrine , 2 Pet. 2.21 . and 3.2 . Honey for any sweet thing , Exod. 3.8 , 17. and many other places . A Land flowing with milk and honey , Ezek. 20.6 , 15. denotes abundance of good things ; Bread for any victuals , Gen. 3.19 . and 39.6 . Matth. 6.11 . Luk. 14.1 . &c. A Garment for any Necessaries , Isa. 3.6 , 7. A Widow and Orphan for any in distress , Exod. 22.21 . Jam. 1.27 . &c. 4. A certain species of Number , is put for an undetermined Multitude ; as two for many , Isa. 40.2 . and 61.7 . Jer. 16.18 . Zach. 9.12 . Rev. 18.6 . Twice , for as often , Psal. 62.11 . Five words are put for a few , 1 Cor. 14.19 . and ten thousand words for prolix speech . The Number seven , is frequently put for an indefinite multitude , Lev. 26.18 , 21 , 24 , 28. 1 Sam. 2.5 . Sevenfold for a vast number , Gen. 4.24 . Matth. 18.22 . Ten for many , Gen. 31.7 . Numb . 14.22 . A Hundred for many ; Eccl. 6.3 . and 8.12 . Prov. 17.10 . Matth. 19.29 . Thousands for very many , Exod. 20.6 . Myriads or ten thousands for a vast Number , 1 Sam. 18.7 . See Gen. 24.60 . Numb . 10.36 . Dan. 7.10 . Rev. 5.11 . &c. 5. The singular Number is put for the Plural , Gen. 32.5 . Exod. 10.12 . Judg. 4.5 . Job 14.1 . Isa. 1.3 . and 16.1 . Jer. 8.7 . Joel 1.4 . Matth. 6.17 . Rom. 2.28 . &c. 6. Special Verbs are put for General . as to go in and out is put for the Actions of life , or for life in general , Num. 27.17 , 21. Isa. 37.28 . Acts 1.21 . &c. To call upon God , is put for Divine Worship , Gen. 4.26 . Isa. 43.22 . John 4.23 , 24. with many others . 7. The Scripture sometimes proposes any thing that 's general , by some illustrious species , for evidence sake ; as , ( 1. ) In the Actions of men , Deut. 19.5 . The Example of the Ax slipping from the helve , and killing a man by chance , is put for any involuntary man-slaughter . See Psal. 112.5 . Prov. 20.10 . Matth. 5.22 . ( 2. ) In Precepts and Divine admonitions , Exod. 20. Honour thy Father and thy Mother , denotes reverence to all Superiours . See Exod. 22.22 , 26. Exod. 23.4 , 5. Deut. 22.3 . &c. Lev. 19.14 . Prov. 25.21 . Rom. 12.20 . Luk. 3.11 . John 3.14 . The washing of feet , denotes all sincere offices of love and humility to each other . See 1 Sam. 25.41 . 1 Tim. 5.10 . CHAP. XVI . Of a Synecdoche of the Whole . A Synecdoche of the whole is , when an Intire or Integer is put for a Member , or the whole for any part . Which may be distinguished as they respect , ( 1. ) A Person or Men. ( 2. ) Certain Things . ( 3. ) Places . ( 4. ) Times . 1. The whole person is put for part of him , as a man for his Soul , Luk. 16.23 . wh●●re the Rich man Lazarus and Abraham are put for their Souls . See Luk. 23.43 . Man is put for the body , Gen. 3.19 . ( See Eccl. 12.7 . ) Gen. 23.19 . So Jesus is put for his dead body , John 19.42 . and 20.2.13 . See ver . 12. and Luk. 24.3 . Sometimes a thing is said of all , which yet concerns not some , as Matth. 19.28 . sitting upon twelve Thrones , belongs not to Judas Iscariot , who yet was included because of the Number Twelve . It is said of the Church of Corinth , That they were sanctified by faith in Christ Jesus , called Saints , inriched in all utterance and knowledge , 1 Cor. 1.2 , 5. when yet the following Chapters evidence , that there were many Hypocrites and Notorious sinners among them , &c. 2. Part of a thing is put for the whole ; Flesh is put for the skin , Psal. 102.5 . which text describes extreme leanness . ( See Lam. 4.8 . ) Hence the common Proverb is , he is but skin and bone . 3. A Place is put for part of a place ; as the World for the Earth , which is a part of the World , 2 Pet. 3.6 . John 12.19 Rom. 1.8 . 1 John 5.19 . See Chap. 3. Sect. 2. 'T is put for the Land of Canaan , Rom 4.13 . with Numb . 23.13 . The whole Earth is put for a great part thereof , Isa. 13.11 . For Chaldea , Isa. 13.5 . The Land is put for Judaea , Hos. 1.2 . and 4.1 . Joel . 1.2 . For a certain City , Matth. 2.6 . and thou Bethlem ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the land of Juda , that is a City of Jud●●a . The East is put for the Medes and Persians , and other Oriental Countries , Ezek 25.4 . 1 Kings 4.30 . Isa. 2.6 . Matth. 2.1 . The South for Egypt , with respect to Judaea Jer. 13.19 . Dan. 11.5 . Sometimes Judaea is so called with respect to Babylon , Ezek. 20.46 , 47. The North , for Chaldea , and Babylon , with respect to Judaea , Jer. 1.13 , 14 , 15. and 13.20 . and 47.2 . Zeph. 2.13 . The Temple is put for the prime Synagogue , Luk. 2.46 . See John. 18.20 . 4. Time is put for part of time , Gen. 6.4 . The Gyants from the Age ( so the Hebrew ) were men of Renown ; that is , of old ; Gen. 17.8 . I will give unto thee , and thy seed after thee , the land of Canaan for an everlasting possession , that is , whilst the Jewish state remains , viz. to the coming of the Messiah , Gen. 49.10 . &c. Exod. 21.6 . He shall serve him for ever , that is , to the Year of Jubilee , as the learned expound it . See 2 Sam. 12.10 . Jer. 5.15 . Dan. 2.4 . O King live for ever , that is , we wish you a long Life . See Chap. 6.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies Time , is put for a year , or some years , as Causabon thinks , Luk. 20.9 . CHAP. XVII . Of a Synecdoche of the Part. A Synecdoche of the Member , is when a Member is put for an Integer , or part for the whole , thus distinguisht ; ( 1. ) With respect to men . ( 2. ) Other Things . ( 3. ) The Common Accident of things , viz. Time. ( 1. ) In single men , the Essential parts are put for the whole man ; as the Soul ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Nephesh ) for man , Gen. 12.5 . and 14. and 17.14 . Exod. 12.19 . Lev. 2.1 . Psal. 3.2 . and 11.1 . and 25.13 . Isa. 58.5 . Ezek. 18.4 . Luk. 6.9 . Acts 2.41 . and many other places , &c. Sometimes it is said that the Soul may die or be killed , Num. 23.10 . Josh. 10.3 . Judg. 16.30 . Job 36.14 . Jon. 4.8 . where the body mus●● be understood . 'T is put for any Brute , Gen. 1.24 . &c. A Body is put for man , Exod. 21.3 . where the Hebrew , is Body . See Rom. 12.1 . 1 Cor. 6.15 . Jam. 3.6 . The Integral parts of man , are put for the man or his body or flesh ; Gen. 17.13 . Psal. 16.9 . Prov. 14.30 . See Acts 2.26 , 31. &c. John 6.51 . ( which is expounded , Luk. 22.19 . 2 Cor. 7.1 . ) Flesh is put for the whole man , Gen. 6.12 . Luk. 3.6 . Rom. 3.20 . 1 Cor. 1.29 . for every living Creature , Gen. 6.13.17 . Blood is put for man , Psal. 94.21 . Prov. 1.11 . Matth. 27.4 . Acts 17.26 . The Head ] is put for Man , Judges 5.30 . 2 Kings 2.3 . 2 Sam. 1.16 . Acts 18.6 . See other Examples , Gen. 19.21 . Matth. 13.16 . Prov. 8.13 . Tit. 1.12 . Judges 5.30 . Genesis 31.26 . Where the Hebrew , is , What hast thou done , that thou hast stol'n away my Heart ? When he meant himself , as ver . 27. Chald. Thou hast stole my self . See Luke 21.34 . Proverbs 1.16 . And 6.8 . Esaiah 52.7 . Romans 10.15 , &c. The Tribe of Ephraim is put for all Israel , Esaiah 7.2 , 5 , 8 , 9. And 9.9 . because the Royal Seat , viz. Samaria , was in it . So is Joseph ( of whom Ephraim descended ) Psalm 80.1 . And 81.5 . See Amos 5.15 . And 6.6 . Jeremiah 6.1 . The General , is put for the Army , Exodus 17.13 . Joshua 10.28 , 40. 1 Samuel 18.7 . 2. Part of a thing , is put for the intire thing . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Field for a Land or Country , Genesis 14.7 . 1 Samuel . 27.7 . A Corner for a Tower , Zephaniah 1.6 . And 3.6 . Zachariah 10.4 . because it had strong Corners . The Baptism of John is put for his whole Ministry , Acts 1.22 . And 10.37 . And 18.25 . &c. A Nail for Tents , because they are fastned with Nails or Stakes , Zach. 10.4 . Stones are put for the intire Building , Psalm 102.14 . The Wall for a City , Amos 1.7 , 10 , 14. ( with ver . 12. ) and 2.2 , 5. The Gate for a City , Genesis 22.17 . Deuteronomy 12.12 . And 14.27 . &c. And for the Inhabitants , Ruth 3.11 . And 4 , 10. Esa. 14.31 . A Rafter is put for a Roof and consequently for a House , Gen. 19.8 . 3. Part of Time is put for Time , either Indefinite or Certain . A Year is put for Time , Esa. 61.2 . And 63.4 . Jer. 11.23 . A Day is put for Time , Genesis 8.22 . 2 Kings 20.1 . Psalm 18.18 . Matth. 2.1 . Acts 5.36 . &c. A Day is put for a Year , when there is no addition of a numeral word , Genesis 40.4 . Exodus 13.10 . 1 Samuel 1.3 . Leviticus 25.29 . Judges 17.10 . 1 Samuel 27.7 . Yet Amos 4.4 . 3 days signifies 3 years with respect to the Law , Deut. 14.28 . The Sabbath is put for the whole Week , Luke . 18.12 . The Morning for continual Time , Psal. 73.14 . Esaaiah . 33.2 . Eccl. 11.6 . Lam. 3.23 . Evening and Morning are put for the whole day and night , Gen. 1.5 . &c. An Hour is put for Time , John 4.23 . and 5.35 . and 16.2 . and 17.1 . And for a little space of Time indefinitely , Galatians 2.5 . 1 Thess. 2.17 . Philem. ver . 15. CHAP. XVIII . Of a Catachresis . HItherto we have expounded the Kinds of Tropes , now we are to treat briefly of their Affections . Which are , Catachresis . Hyperbole , And an Allegory . Which three words signifie in English , Hardnesse . Boldnesse . And Continuation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Catachresis , is called in Latin Abusio , an abuse , not as if the Sacred Scripture had abused any words , but because the things that are Catachrestical , differ in some things from the Custom of speaking Tropically , and have a harder utterance and coherence . The Stile of Scripture is most Holy , and pure from any blemish , or undecency , of which take a few examples of a threefold kind . 1. With respect to the acceptation or signification of words , Lev. 26.30 . The fragments of Idols are called Carkasses , by a hard Metaphor , alluding to the Carkasses of men , before mentioned , Deut. 16.7 . To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boyl is put for Roasting the Paschal Lamb , which was not to be boyled but roasted by the Command of God , Exod. 12.9 . &c. Live Flesh ( in the Hebrew Text ) is put for Raw Flesh , 1 Sam. 2.15 . The Water , which the three Worthies of David brought with the peril of their Lives , is called ( by a harder Metonymy ) their Blood. Job 4.12 . Now a word was brought by stealth to me , he speaks of that Angelical Oracle that came secretly to Eliphas . See more examples , Psal. 88.5 . Where he calls [ forsaken ] free , &c. Matth. 12. Rom. 7.23 . In dwelling sin , is call'd a Law , because it has a kind of Command upon a man while he lives , unless the power of grace restrains it — See 1 Cor. 11.10 . The covering of a womans head , is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power , ( because it is passively a sign of her being under the Command of the Man , ) by a Catachrestical Metonymie . Sin is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Members , which are on the Earth , by a hard Metaphor . See Col. 2.11 . 2. With respect to the joyning of the words , when some words ( in a Metaphor especially ) are joyned together , which seem not so well to correspond , as Exod. 5.21 . where it is said to stink in the Eyes , which better agrees with the Nostrils . which denotes great averseness , Exod. 20.18 . And all the people saw the Thunder , and Lightnings and the noise of the Trumpet , of which only Lightning , is seen the others are heard . So to see a voice , Rev. 1.12 . See more examples , Matth. 7.21 , 22. and 10.15 . &c. 1 Tim. 6.19 . 2 Cor. 5.2 . 2 Tim. 2.19 . &c. 3. With respect to the change of words — This belongs to the writings of the New Testament , and the Greek Tongue , in which certain words are used to signifie different things , because One and the same Hebrew word , ( whence that speech was taken ) , may so signifie . Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( Aiones ) secula , ages , are put for the World , Heb. 1.6 . because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both Ages and the World , Eccl. 3.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gratis , freely is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , frustrà , in vain , Gal. 2.21 . From the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies both viz. ( freely ) as opposed to merit , price , or reward , and , ( in vain ) as it is contradistinguisht , from the hoped effect , or event , Psal. 109.2 , 3. See more examples , Rev. 14.8 . and 18.3 . compared with Job 6.4 . Matth. 6.34 . A word that signifies Malice , is put for Affliction because the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both . See Amos 3.6 . See 1 Cor. 15.54 . With Amos 1.11 . Heb. 11.31 . Jam. 2.25 . 1 Cor. 2.6 . and 14.20 . Col. 3.14 . and 4.12 . 1 John 4.18 . &c. with Judges 9.16 . and Prov. 11.3 . &c. CHAP. XIX . Of an Hyperbole . HYperbole is that Affection of a Trope , by which with greater excess and enlargement for to amplifie or extenuate things , a word is carryed , or used , very far from its proper and native signification . Here we are not to take away an Hyperbole from the Holy Scripture by that pretext , that it is a kind of Lye , extolling or depressing a thing , more than is true : For we are to observe , that this kind of speech , ( as Tropes are ) is accommodated more to make expressions efficacious and powerful , than with any purpose to deceive , for that is inconsistent with the Goodness and Truth of this most true and blessed Author , the Lord God ; and that there is no disagreement between the mind , and the words spoken , which is the thing that constitutes a lye . There is a Twofold Speices of an Hyperbole ( 1. ) Amplification , which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Auxesis , and Extenuation , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Meiosis . Examples of this Auxesis or Amplification are partly Rhetorical , partly Logical . Such as relate to Rhetorick are either in single words , or in a conjunct phrase . To single words these belong . [ War ] is put for any private strife , Jam. 4.1 . which answers the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taken in this sence , Jer. 1.19 . and 15.20 . Heaven ] is put for very great height , and on the contrary , an Abyss or Hell , for great depth or dejection , Gen. 11.4 . Let us build us a City and a Tower whose top ( or head ) may reach heaven , that is , higher than any thing on Earth . See Deut. 1.28 . and 9.1 . &c. Psal. 107.26 . They mount up to Heaven , they go down to the Depths , which denotes the vehement and dreadful tossing of waves in a storm , Esa. 57.9 . Thou didst debase thy self to Hell — that is , to be the most abject of all ; he speaks of the Kingdom of Juda , who submitted themselves very basely by their King Ahaz , to the Assyrians because they would be assisted by them , 2 Kings 16.7 . &c. See more examples Matth. 11.23 . Lam. 2.1 . Luke 10.21 . 1 Sam. 5.12 . 2 Chron. 28.9 . Jer. 51.9 . Rev. 18.5 . Esa. 14.13 . Jer. 51.53 . &c. [ To Vomit up ] is put for recompence or payment of what a man has eaten , Prov. 23.8 . Matth. 19.12 . [ To make ones self an Eunuch , ] is put for , to suppress irregular lusts , yea , there are some , who by the gift of God , have the gift of continency , this is a metaphorical Hyperbole used by Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by way of Antanaclasis , Jam. 3.6 . The Tongue is a fire , a world of Iniquity , that is , a thing full of wickedness , as the world is full of many things . See Jer. 4.29 . Ruth . 4.6 . [ To Rob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] is put for to Receive 2 Cor. 11.8 . This is a great Auxesis , for he names the acceptation of due and moderate sallary , depredation or Robbery . [ Rivers of Oyl ] are put for abundance of all good things , Job 29.6 . See Job 20.19 . Micah 6.7 . where there is a more illustrious exaggeration , ten thousands of Rivers of Oyl . Thunder is put for the strong neighing of a Horse , Job 39.19 . A Tower is put for a very High place , Neh. 8.4 . &c. In a conjunct phrase ] we have these Hyperboles , Gen. 41.47 . And in the seven plenteous years , the Earth brought forth by handfuls ; as if he had said that from one grain they had gathered a handful . This Hyperbolical speech denotes great increase . See ver . 49. &c. More examples you may read , Gen. 42.8 . Exod. 8.17 . Judg. 5.4 . ( with Num. 20 ) ver . 5. Judg. 20.16 . 1 Sam. 7.6 . Psal. 6.6 . and 119.136 . Jer. 9.1 . Lam. 3.48 , 49. &c. 1 Sam. 25.37 . 1 Kings 1.40 . 1 Kings 10.5 . Esa. 5.25 . with Deut. 32.22 . Lam. 2.11 . Ezek. 27.28 . 2 Sam. 17.13 . 2 Kings 19.24 . Job 29.6 . and 40.18 . Esa. 13.13 . and 14.14 . and 34.3 , 4 , 7. Ezek. 26.4 . and 32.5 , 6 , 7 , 8. and 39.9 , 10. Amos 9.13 . Nahum . 2.3 , 4. Gal. 4.15 . A Logical Hyperbole which is used in proper words shall be considered . ( 1. ) With respect , 1. To Hyperbolical comparisons , when one thing is compared with another , which can bear no tolerable proportion with it , as Gen. 13.16 . And I will make thy Seed as the Dust of the Earth : So that if a man can number the Dust of the Earth , then shall thy Seed also be numbred . The sence is , that the Seed of Abraham should be a very great multitude , because innumerable , or not to be numbred . But inasmuch as it is compared to the Dust of the Earth , it is Hyperbolical because as Augustine says , it is obvious to every ones sense , that the number of the Sands ( or dust ) is incomparably beyond the number of humane kind from Adam to the end of the world , much more beyond the number of Abrahams Seed , whether natural Jews , or Believers , who are called his Seed , because they believe as he did . The same Comparison of the Sand of the Sea , and the Dust of the Earth is to be read , Gen. 22.17 . and 28.14 . Judg. 7.12 . 1 Sam. 13.5 . 1 Kings 4.20 , 29. 2 Chron. 1.9 . Job 29.18 . Psal. 78.26 , 27. Esa. 29.5 . Jer. 15.8 . Heb. 11.12 . &c. So other Comparisons , swifter then Eagles , 2 Sam. 1.23 . that is , Saul and Jonathan , Jer. 4.13 . Lam. 4.19 . See 1 Kings 10.27 . See ver . 21.2 Chron. 1.15 . and 9.20 . &c. Job 6.3 . and 41.9 . Habakkuk 2.5 . Lam. 4.7 , 8. &c. 2. In certain Hypotheses , where for Emphasis sake the things are amplifi'd more than really it is , or can be , Psal. 139.8 , 9 , 10. If I ascend up into Heaven , thou art there ; if I make my Bed in Hell , behold thou art there . If I take the wings of the Morning , and dwell in the uttermost part of the Sea : Even there shall thy hand lead me , and thy Right hand shall hold me . Now no man living can ascend unto Heaven , nor descend into Hell , nor take wings , and fly as fast as the morning . But these things are mentioned by way of Hyperbolical fiction , to illustrate the Infiniteness and Omnipresence of God which no man can avoid or fly from . There is an hyperbolical expression or hypothesis , Prov. 27.22 . which denotes that no endeavours will reclaim or bring men obdurate in folly to the Right way . That Hyperbole Obad. ver . 4. denotes the certainty of Divine Judgment against the Edomites . See Jer. 49.16 . &c. Matth. ●●6 . 26 . But what is a man profited , if he shall gain the while world and shall lose his own Soul ? By the word World , all the Power , Riches , Pleasure , and precious things there , are to be understood in one word . And by this hypothetical hyperbole , the most grievous state of the wicked , that ( by these toys which are but transient ) forfeit Eternal Life , is denoted . See Mark 8.36 . Luke 9.25 . &c. 1 Cor. 4.15 . and 13.1 , 2. Gal. 1.8 . &c. 3. In some others , 1 Kings 20.10 . as that Thrasonical or boasting speech of Benhadad King of Syria , is recorded to the King of Jerusalem , that the Dust of Samaria should not suffice for handfuls , for all the people that follow me . This is a high peice of hyperbolical boasting , as if he had said , all your Land can be brought by handfails , by my Army , yea , shall not be enough for the number of bearers , ( so great is my Host ) ; how easily therfore shall I overcome you ? Hos. 2.17 . There is an Hyperbole which denotes the contempt of Idolatry , that will be , and that their names shall not be used with any reverence , which must be the meaning , for Paul names Baal , Rom. 11.4 . See Acts 7 . 4●● . &c. Matth. 5.29 . If thy Right Eye offend thee , pluck it out , and cast it out from thee , ver . 30. If thy right hand offend thee , cut it off , and cast it from thee ; &c. Christ would not have a man Maim his body , but by this hyperbolical precept , intimates , the great heinousness , and extreme danger of scandal or offence , and that we are by any means to avoid it , and part from all occasions of giving it . That Hyperbolical expression , Matth. 24.2 . denotes extreme destruction and razing of the Foundation . See Hag. 2.16 . Matth. 1.6 . and Luke 10.4 . Of which before , in the Metonymie of a sign . John 21.25 . And there are also many other things , which Jesus did , the which , if they should be written every one , I suppose , that even the whole world it self could not contain the Books , that should be written . Some expound this of the capacity of the understanding , ( hence Theophilact expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to understand , as the same word rendred here contained , is taken , Matth. 19.11.12 . ) that the sence may be , that there would never be such an one in the World , that could comprehend all in his mind , because of the variety and multitude of things done , and spoken by Christ , the world being metonymically put for the Men , and Books for their Contents . Others understand it of local capacity , properly so called , that the whole world was not big enough to contain all the Books , if in every Circumstance all the sayings and actions of Christ were written , which explication is favoured by the pronoun ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it self ) added to the world : Take it which way you will , it is an hyperbolical expression , especially in the latter sence . Some compare Amos 7.10 . with it , The Land is not able to bear all his words , &c. By that Hyperbolical wish of the Apostle , Rom. 9.3 . his great and exceeding love to the Israelites is noted . See Gal. 3.13 , 14. Jude ver . 23. &c. Examples of a Meiosis , or Extenuation . 1. TO a Rhetorical Meiosis belong such things as are by any Trope extenuated , or lessened , as Gen. 18.27 . Behold now I have taken upon me to speak unto the Lord , which am but dust and ashes , that is , a most low and most abject Creature . 't is a metaphor or a metonymie , and alludes to the first Creation of man out of the Earth . So to be exalted out of the dust , denotes to raise one of the meanest sort of men , to honour , 1 Kings 16.2 . Psal. 113 7 , &c. 1 Sam. 24.15 . Whom dost thou pursue ? After a dead Dog , after a Flea , as if he had said , that it was beneath ( or unworthy ) so great a King to pursue me , that am but weak and mean with so great a Troop . Psal. 22.6 . But I am a Worm , and no Man , that is , a most afflicted man , trampled on by the Enemy , like a Worm , &c. So Job 25.6 . Esa. 41.14 . 2. A logical Meiosis is when for extenuation sake , a comparison is made with a very little thing , as Numb . 13.34 . We saw men , and we were as Grashoppers before them : that is , of small stature in comparison of those Gyants . See Esa. 40.15 , 17. Psal. 144.4 . 3. Examples of a Grammatical Meiosis , are 2 Kings 18.4 . And he called it , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehustan ) little brass , by a diminutive word , by way of contempt of the brazen Serpent that was made an Idol , of these diminutives there are many in the Hebrew text , but we leave them for Criticks . Some is put for a great many , Rom. 3.3 . 1 Tim. 4.1 . Some Body , is put for an eminent man , Acts 5.36 . Boasting himself to be some body , as Acts 8.9 . So Pindarus says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , what is some Body ? What is no Body ? Man is the dream of a shadow . Sick is put for one Dead in sin , or desperately bad in his spiritual state , for these that are said to be ungodly , and verse 8. sinners , and Enemies ver . 10. These few instances of many we note for the illustration of this Trope . CHAP. XX. Of an Allegory . ΑΛΛΗΓΟΡΙΑ , an Allegory , with respect to its Etymology or derivation , signifies that , when one thing is said , another thing is understood . It is the Continuation of a Trope , especially of a metaphor , and although Metonymies , Ironies and Synecdoches are likewise continued , yet not so frequently nor with that Emphasis , as in the other florid Tropes , therefore we will in a particular chapter treat of this continued Metaphor , not so much to shew the Fountains whence Allegories are taken , ( for that I presume is abundantly shewn where we have treated of Metaphors ) but to discover and explain some difficulties in it , and shew its peculiar nature . These Allegories we will distinguish into Simple , and Allusive . The Simple we call such as are taken from any natural things . The Allusive we call such as respect other things , whether Words or Facts , and are from thence deduced into a translated description . Examples of a Simple Allegory . GEn. 3.15 . And I will put Enmity between thee ( O Serpent ! ) and the woman , and between thy Seed , and her Seed ; it shall bruise thy head , and thou shalt bruise his heel . The first Promise of the Gospel and the whole Mystery of Redemption to come , is proposed by God himself in this Allegory . Here are almost all Tropes in these words , especially the continuation of a metaphor . When Jehovah speaks to the Serpent , he understands the Devil , either by a Metonymie , because the Devil lurkt in the Serpent , and by it spoke to Eve ; or by a metaphor , because the natural Serpent was cursed by the word of God , ver . 14. And so made abominable to the race of man , and so bore the figure of the Devil , whence the Devil is called a Serpent and Dragon ; Rev. 12.7 , 8. &c. By the Woman mankind is meant ( by a Synecdoche ) because mankind was to be sprung from those Protoplasts or first form'd Parents ( Eve being call'd the Mother of all living , ver . 20 ) the enmity denounced , denotes the serious will of God to deliver men in due time from the power of the Devil ; See Acts 17.26 , 27. — 30.31 . — 26.18 . He mentions the woman only , because she was first seduced to sin , as she confesses ver . 13. and to provoke her the more against her Conqueror . By the seed of the Serpent , the whole power and Troop of Devils and wicked men , who study the overthrow of Christs Kingdom , is Metaphorically represented . By the seed of the woman , by way of eminency , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Messiah , the son of man , is Metonymically understood , who also was to destroy the Devils Machinations . The Enmity between him and the Serpents seed , intimates Gods immutable decree of mans Redemption by Christ. The Metaphor is continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum , It ( that is , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semen , Seed of the Woman , mention'd immediately before ) shall bruise thy head , and thou shalt bruise its heel . The first phrase ( it shall bruise thy head ) Metaphorically declares , that Christ will destroy the Power of the Devil , for as a Venemous Serpent when his head is bruised or broken , has neither strength nor life ; so the Devils power being broken , they can no longer hurt or destroy men . But more particularly , By the head of the Serpent , is meant Sin and Death , for as the Serpents Poyson and Power of biting lies in his head : so the Devils poyson is sin , which infects and destroys the wole man ; hence it is deservedly called the poyson of Dragons , and the cruel venom of Asps , Deut. 32.33 . where note , that in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a * Head is put for Venom , and the Epithete , Cruel , is added , as if there were a perfect allusion to the head of that most cruel Serpent , Gen. 3.15 . Therefore when Christ takes away sin , he breaks the head of that infernal Serpent : See John 3.8 . And because the Serpents life , and strength lies in his head , and because the head is the supreme and most noble Member in a Creature , by whose vertue and influence the whole body is governed , it is put for Power , Dominion , and Superiority , Deut. 28.13 , 44. Lam. 1.5 . &c. The Power , Strength , and Dominion of the Devil against men , consists in death or killing , Heb. 2.14 . Therefore when Christ abolishes spiritual death , he breaks the serpents head , ( viz. his power to destroy men spiritually . ) See 1 Cor. 15.54 . The other phrase ( and thou shalt bruise his heel ) denotes the manner and medium of effecting mens Salvation , viz. his passion , and most bitter Death . Christ is proposed as a magnificent Hero , who ( as it were ) with his feet tramples on the Serpent , and breaks his head . And as a Serpent when trampled upon , resists with all his strength , while he has any life , wresting and winding himself , spitting poyson , and biting his Enemy ; so Jehova intimates , that the Devil would do so , by this phrase ; As if he had said , thou shalt defend thy self with all thy might , and use all endeavours to destroy thine Enemy , the Messiah , ( whilst I indulge thee for fallen mans sake to use thy worst ) neither shall he escape unhurt , for he shall suffer a most ignominious Death , by thine Instruments : But this will not profit thee , for thou shalt not be able to touch his head , but only one of his heels , that is , the less principal part , will in some Measure be hurted by thee , but my Divine omnipotence shall cure that wound , by giving him a glorious Resurrection from Death , and by my Gospel , declaring him to the whole world to be Conquerour of Hell , and all its powers : whereas thou shalt utterly perish ; not only thy heel , but thy very head shall be broken . We have Insisted the larger upon this great Oracle of Divine Truth , because it is the Foundation of the Prophecies concerning the Messiah , and all our Hope and Comfort , which we hope shall not seem tedious to the Pious Reader . Gen. 49.11 , 12. Binding his Fole unto the Vine , and his Asses Colt unto the choice Vine ; he washed his garments in Wine , and his Cloaths in the blood of grapes , — his Eyes shall be red with wine , and his Teeth white with milk — . In the last words of the Patriarch Jacob , there are many things spoken Allegorically in this Chapter — , of which these words are most Emphatical , which are spoke in the Blessing of Judah ; which the Rabbies and some Christians understand by an hyperbole of an Earthly Inheritance , and the great plenty and faecundity thereof , but ver . 10. shews this to be a clear Prophecy of Shiloh or the Messiah to come of the Tribe of Judah — , and surely the Patriarch from so excellent a subject would not slip into the mention of those vain , earthly things — , and what he says of the redness of eyes with wine , it is reckon'd amongst wickednesses , Prov. 23.24 . because a sign of drunkenness , which the Patriarch ( who severely taxt his sons sins , ver . 4 , 5. ) would not reckon among his Blessings . This is therefore An Allegory , and is to this effect expounded by the Learned Brentius — . Binding his Fole to a Vine ] this is a desciption of Peace and tranquility in the Kingdom of Christ. See Jer. 23.7 . and Zach. 3.10 . for in Wars , they do not bind Foles or Asses to the Vines , when men cannot dwell under their own Vine and Figtree , which are destroyed , which denotes the peaceable administration of Christ in his Kingdom . See Isa. 9.5 . This is not to be understood of external Tranquillity , but partly because Christ establishes his Kingdom without warlike Arms , by the Preaching of the Gospel ; and partly because it brings Peace and Tranquillity of Conscience . He shall wash in Wine ] this is a description of abundance , and the vile esteem of worldly things in the Kingdom of Christ. But we are to understand it of the abundance of spiritual things , as Remission of sins , Righteousness , &c. Matth. 6.33 . Psal. 45.2 . &c. Some Expound this of the Passion of Christ — ; The Vineyard of Christ is his Church , Isa. 5.1 . and 27.2 . and 65.21 . Matth. 20.1 . and Christ is the Vine into which the branches are grafted , John 15.1 , 4 , 5. and the meaning ( say they ) is , Christ compares his Church ( because of its simplicity , humility , and the burdens of trouble which it is forc'd to bear in the World ) to an Ass , which he will feed with most sweet grapes and spiritual Joy , or inebriate it , that being render'd couragious , it should despise death , Devils , Hell , and Persecutions — , and so Christ will wash his garment in wine , and his Cloaths in the blood of grapes — , that is , will pour his most precious blood upon his garments , viz. his Flesh , which his Deity puts on as a Cloathing , which will afterwards be excellent spiritual Wine to comfort and refresh the faithful . His eyes will be red with wine ] that is , in his Passion , for then he had no form nor Comeliness , Isa. 53.2 . viz. when Whipped , Spit upon , and Crowned with thorns , and carried about in disgrace by Pilate's Order — ; so he was deform'd , for others sins . But inasmuch as in him was found no spot , nor was guile found in his mouth , 1 Pet. 2.22 . His Teeth are said to be white with milk , ver . 12. Whiteness signifies purity and Innocence , &c. See Isa. 63.1 , 2 , 3 , &c. Eccl. 12. There is an Allegorical Description of old Age and Death , ver . 2. By the Darkness of the Sun , Light , Moon , and Stars , ] the languishing and consumption of Vigor , Strength and Judgment is , denoted , ver . 3. By the trembling of the Keepers of the house , and the bowing of strong men ] the weakness of the hands , knees , and arms is signified ( See Isa. 35.3 . ) which are keepers of the body from hurt . The ceasing of the grinders , because few ] denotes the decay of the Teeth , or their being almost gone . The darkning of those that look out at the Windows ] betokens dimness of sight , the Eyes being the windows of the Body ; ver . 4. The shutting of doors in the streets ] betokens the contraction of the lips , and tyresomness in speech . The lowness of the sound of grinding , ] signifies debility of Voice . Rising at the voice of the Bird ] denotes want of sleep ▪ for old men scarce sleep half the night , and are easily awaked by the Cocks crowing . The bringing low of the Daughters of Musick ] denotes dulness of hearing , and that those Ears that could Judge of Musick , delight not in it . ( See 2 Sam. 19.35 . ) ver . 5. To be afraid of high places ] signifies difficulty of going . The flower of the Almond-tree shall flourish ] that is , Gray Hairs . The Grashopper shall be a burden ] that is , the back-bone shall bend and grow weak , so that it cannot bear any burden . Desire shall fail ] that is , Appetite to Meat , and other things . ( 2 Sam. 19.35 . ) then follows a description of Death ▪ &c. In the Book of Canticles there are many continued Metaphors or Allegories that are very Emphatical and obscure , yet contains many deep Mysteries . It being a spiritual Poem , setting forth the love of Christ to his Church , &c. about which the Reader is referred to our English Expositors . See other Allegories , Isa. 28.20 . Amos 3.12 . Isa. 38.12 . Jer. 11.6 . — 12.5 . Ezek. 16.3 . Hos. 13.15 . Zach. 14.3 , 4 , 5. &c. In the Old Testament you may find these Allegories besides , Deut. 32.13 , 15 , 22 , 32 , 33 , 41 , 42. — 33.19 , 20 , 24 , 25. Judg. 8.2 . — 14.18 . 1 Kings 12.11 , 14. 2 Kings 19.3 . Job 4.10 , 11. — 20.12 . &c. — 27.20 . &c. — 29.14 . &c. — 38.9 , 10. Psal. 23.1 . &c. — 51.8 , 9. — 69.1 , 2 , 3. — 75.8 , 9. — 80.8 , 9 , &c. — 110.2 , 3. — 123.3 . Prov. 3.8 . — 9.1 . &c. Eccl. 11.1 . &c. Isa. 1.5 , 6 , 7 , 22. — 66.6 , 7. — 5. ult . — 14.29 . — 30.33 . — 32.23 . — 36.6 . — 42.3 . — 45.8 . — 54.11 , 12. — 55.1 , 2 , 12 , 13. — 59.5 , 6. Jer. 4.11 , 12. — 5.6 . — 6.28 , 29 , 30. — 12 , 9. — 50.17 . Ezek. 13.10 . &c. — 17.3 . &c. — 22.19 . &c. — 23.2 . &c. — 29.3 . &c. — 31.3 . &c. — 32.3 . &c. — 34. &c. In the New Testament , Matth. 3.10 , 12. — 5.13 . — 7.3 , 4 , 5 , 6. — 9.15 . &c. — 12.43 . &c. — 15.13 . Luk. 9.62 . Rom. 11.16 , 17 , 18. &c. — 13.11 , 12. 1 Cor. 3.6 , 7 , 8 , 9 , &c. — 5.7 , 8. — 9.26 , 27. 2 Cor. 3.2 , 3. — 5.1 , &c. — 10.3 , 4 , 5 , 6. — 11.2 . Gal. 4.19 . — 5.15 . — 6.8 , 9. Eph. 6.11 . &c. The Explication of all which , ( at least for the most part ) may be taken from our Treatise of Metaphors , so that we shall leave them to be improved by the studious Reader . Examples of an allusive Allegory . PSAL. 11. Vpon the Wicked he shall Rain Snares ( or Coals ) Fire and Brimstone , and the Spirit of Terrors , the Portion of their Cup , ( so the Hebrew ) This is an Allegorical Description of the grievousness of their Punishment , by allusion to the destruction of Sodom , as Isa. 34.9 , 10. &c. See Psal. 20.3 . where by an Allegory of Burnt-offerings , &c. Prayers are meant — . More Examples , Psal. 50.3 . — 55.9 . Isa. 10.24 . where he alludes to Moses his Rod. See ver . 26. Isa. 24.18 . with Gen. 7.11 . Isa. 26.14 . with Exod. 14.13 . Isa. 30.32 . with Exod. 15.20 . 1 Sam. 18.5 . Psal. 68.25 , 26. with many others . In the New Testament you have these Examples , Matth. 5.22 . which Allegory alludes to the form of Civil Judgments amongst the Jews , and their Punishments . Matth. 6.17 . Christ alludes to the hypocritical Practises of the Pharisees , who deform'd their Faces when they fasted , ver . 16. The sense is that you must not imitate them . In New Testament Worship , there are frequent Allusions to that which is proper to the Old Testament , as was shewn , Chap. XIII . of a Metaphor , Isa. 4.5 . there is an Allegoricall description of Gods Protection of his Church by allusion to the pillar of a Cloud and Fire , Exod. 13.21 . See Isa. 11.14 , 15 , 16. — 52.11 . with 2 Cor. 6.17 . Isa. 54.1 , 4 , 5. ( see Gal. 4.26 . 27. ) &c. There are other Allegories , Isa. 54.2 . from inlarging of Tents — , from the inhabiting of desolated Cities , ver . 3.5 . laying the magnificent foundation , ver . 11 , 12.6 . ( where there is withal an Hyperbole . ) See Matth. 16.18 . Eph. 2.20 , 21. from the abolition of hostile Instruments , ver . 16 , 17. See Isa. 61.6 , 7 , 8 , 9. see Hos. 2.15 . Amos 9.13 , 14 , 15. Zach. 14.10 , 11. &c. — 2 Cor. 3.13 . where is the Description of the New Testament Church , there is an Allusion to the Vail of Moses . See John 9.28 . &c. the sense of which Allegory is , that as the Jews could not behold the Face of Moses because of the Vail ; so the Carnal Jews ( those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies of Christ ) could not see the Splendor of this spiritual Moses , ( that is , the chief End and Scope of his Writers ) and do not understand that Jesus Christ is our Saviour , because of their willing Blindness of Mind , which as a Vail keeps the shinings of that light from their hearts , which cannot be taken away but by true Conversion . Then by way of Antithesis sayes , ver . 18. that we ( viz. his Disciples ) with open Face behold his glory , &c. See ver . 7 , 8 , 9 , 13 , 18 , &c. See Gal. 4.28 , 31. with ver . 22 , 23 , 24. See also another Allegory , Rev. 7.15 . where there is an Allusion to the Levitical Ministry in the Old Testament Temple . CHAP. XXI . Of a Paraemia or Proverb . THE Generical Consideration of a Trope with respect to its continuation we have Treated of in the last Chapter — ; The special Consideration of it , we will Treat of in this . Which is either according to common use , and called Paraemia , a Proverb , or an Adagy ; or with respect to its obscurity , and is called Aenigma , or a Riddle or obscure Allegory . The Hebrews call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meshal , Ezek. 16.44 . and 18.2 . from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which takes its signification from Comparing or Ruling , that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be a Proverb , or a Comparative Speech or Likeness , or as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Ruling Sentence , which has the principal place in a speech , and by its weight and gravity it makes it more Illustrious — . VVhat other Acceptations this word hath , shall be shewn ( with Divine Assistance ) in the second Volume of this Book . To the Sense we hold to , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2.22 . exactly agrees , which some think is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a via , from , or out of the way , that is , a departing from the vulgar or Common way of speaking , or as others think from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , * praeter vel juxta primum verbum ( for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also a Verb ) and from its sense is , as it were , another word and sense , as a Proverb is call'd . In Proverbs words properly taken , or Tropes or their Affections are used ; which last only concerns us in this Place . And both are either intire Sentences or Proverbial Phrases , which by common use , are brought into a sentence . Proverbial Sentences are to be read in Gen. 10.9 . and 22.14 . Numb . 21.27 . 1 Sam. 10.12 . and 24.14 . 2 Sam. 5.8 . and 20.18 . Jer. 31.29 . Ezek. 16.44 . and 18.2 . Luk 4.23 . John. 4.37 . 2 Pet. 2.22 . in which places the holy Spirit expresly affirms that those sentences are become Proverbs . There are other phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to which the Title of Proverbs is not annexed , yet because of their Emphaticalness , they are so esteem'd : as Deut. 25.4 . 1 Kings 8.46 . and 20.11 . 2 Chron. 25 9. Job 6.5 . and 14.19 . and 27.19 . and 28.18 . Psal. 42.7 . — 62.9 . Such is that famous Sentence , Psal. 111.10 . The fear of the Lord , is the beginning of Wisdom : See Prov. 1.7 . and 9.10 . with Job 28.25.28 . There are many in the Book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Proverbs of Solomon , as Prov. 1.17 , 32. — 3.12 . — 6.6 , 27. — 10.5 , 13 , 19 , 25. — 11.15 , 22 , 27. — 12.11 , 15. — 15.2 , 53. — 17.1 , 10 , 19 , 28. — 19.2 , 24. — 20.4 , 11 , 14 , 21 , 25. — 22.6 , 13. — 25.11 , 16 , 27. — 26.4 , 10 , 11 , 14 , 17 , 28. — 27.6 , 7 , 8 , 10 , 14 , 17 , 22. — 28.21 . — 30.15 . &c. So in the Book of Ecclesiastes ; Chap. 1.15 , 18. — 4.5 , 12. — 5.2 , 6 , 8 , 9 , 10. — 6.9 . — 7.17 . — 9.4 , 18. — 10.1 , 2 , 8 , 9 , 15 , 19 , 20. — 11.3 , 4 , 6 , 7. — 12.12 . In the Prophets , Jer. 13.23 . — 23.28 . Ezek. 7.5 . Micah 7.5 , 6. Habak . 2.6 . Mal. 2.10 . &c. In the New Testament ; Matth. 5.13 , 14 , 15. — 6.3 , 21 , 24 , 34. — 7.2 , 5 , 16. — 9.12 , 16. — 10.10 , 22 , 24 , 26. — 12.34 . — 13.12 , 57. — 15.14 . — 23.23 . — 24.28 . Mark 9.50 . Luk. 9.62 . — 12.48 . — 23.31 . Act. 9.5 . — 20.35 . 1 Cor. 5.6 . — 10.12 . — 15.33 . 2 Cor. 9.6 , 7. 2 Thess. 3.10 . Tit. 1.15 . Here we must note that Christ and his Apostles used several Proverbs , or vulgar wayes of speaking , common to the Jews , which were partly written in their old Books , yea even in the Talmud , as Matthew 7.2 . Mark 4.24 . Luke 6.38 . With the same measure ye mete , the same shall be measured to you again , which is in the Talmud tract . Sanhedrim in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the same measure which ye shall measure , others will measure to you again . 'T is very plain in the Targum Hierosolymitanum , Genesis 38. in these words ; By what measure a man measures , by the same will others Measure to him ; as to good Measure or bad measure . So the sentence , Matthew 19.24 . It is easier for a Camel , &c. is in the Talmud as Ang. Caninius says ; only it is said there , that an Elephant cannot go through the Eye of a needle , for which Elephant , ( a Beast known to few ) Christ said a Camel , a Beast well known in Syria . And the phrase , Luke 6.42 . Buxtorfius in Glossatore Talmudico says , is also in the Talmud . And 2 Thessalonians 3.10 . If any will not work , neither shall he eat — Drusius , 2 Tract . in Gen. magn . Bereschith Rabba Tract . Talmud : says the same phrase is the Talmud . And doubtless the Apostle thence took it . See Adag . sacra . written by Zelmer from the whole Bible in 5. Centur. Of Proverbial phrases . See examples , Exodus 11.7 . That a dog should not move his tongue , was a Proverbial speech , denoting profound silence and peace in that place . Some refer this to a Meiosis . See 1 Samuel 25.22 , 34. 1 Kings 14.10 . And 16.11 . 2 Kings 9.8 . which last was also a Proverbial phrase , denoting extreme destruction , even to the vilest Animal . See other Proverbial Speeches , 2 Kings 14.26 . Deuteronomy 32.36 . Esth. 1.22 . Job . 16.10 . Psal. 3.7 . Lam. 3.39 . Micah 4.14 . See Esaiah 3.15 . 2 Corinthians 11.10 . And 12.7 . Matthew 5.39 . Luke 6.29 . with 1 Kings 22.24 . John 18.22 . Acts 23.2 . 1 Corinthians 4.11 . Prov. 26.17 . And 28.21 . Ezek. 13.19 . Matthew 3.11 . John 1 27. Matthew 23.24 . Acts 9.5 . And 26.14 . To kick against the Pricks , was a Proverbial speech , Acts 5.39 . See Acts 23.9 . The phrase 1 Cor. 13.15 . But he shall be saved yet so as by Fire , is a Proverbial speech , as if he had scap'd from a Conflagration . That is , as Illyricus says , * such a Teacher is together with his stubble in the midst of a terrible incendium ( or fire ) these being condemned by the Judgment of God , shall perish , but he by the singular favour of God , shall be preserved though with much hazzard and difficulty . See Zachariah 3.2 . Amos 4.11 . &c. CHAP. XXII . Of an Aenigma . IN a continued Trope , if there be a singular obscurity 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aenigma , which signifies an obscure question , a knotty or dark speech ; 't is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to hint obscurely , and , as it were , to speak in the dark . And that comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which amongst other things denotes not only praise , but a saying worthy of praise and admiration , because it is a symbolical and sinewy way of expression . It is said of the Queen of Sheba , 1 Kings 10.1 . That she came to try Solomon with hard questions , that is , Aenigma's , such as we treat of . See Ezek. 17.2 . Psal. 78.2 . with 49.4 . &c. Judg. 14.14 . Samson says to his guests — out of the eater came forth meat , and out of the strong came forth sweetness — this is a continued Synecdoche , with the addition of a Metonymie . By the Eater and Strong is meant a Lyon , by a Synecdoche of the Genus , by sweetness , honey , by a metonymie of the Adjunct as ver . 18. Vossius after he had called this an Aenigma lib. 4. instit ▪ orat . c. 11. thinks it was not really so , because it was unknown to the Philistines , that Samson had kill'd a Lion , or got honey out of his Carkass , being a thing he had told to no person as Judg. 14.7 , 10 , 17. Psal. 49.5 . I will fear in the evil day the iniquity of my heels shall compass me about — the question is , what this evil day is , and what is the sin or iniquity of the heels ? As to the first R. Aben Ezra , by Evil day , understands old age compared with Eccl. 12.1 . In this sence , why should I trouble my self with the cares of this world , for the solicitude of old age ? R. Kimchi would have it in this sence , why should I be solicitous for the Riches of this World , which are its Glory ? R. Salomo joyning this with the next verse , thus expounds it — The sins , which I do ( as it were ) trample upon with my heels , and esteem light transgressions , yet in it the judgment of God condemn me , how much more do Riches condemn such as trust in them ? See Eccl. 9.10 . &c. Prov. 26.10 . Is a very perplext Text , and rendered variously by Interpreters , which we leave to the inquiry of the Learned . Erasmus calls that parabolical passage Matth. 12.43 , 44 , 45. Luke 11.24 , 25 , 26. an Aenigma , upon which see his Paraphrase . To Conclude Frarciscus Junius says , that an Aenigma , is an obscure Parable or Allegory , which is more difficultly understood . Hence every Parable or Allegory is not to be reputed an Aenigma ; but every Aenigma is an Allegory , &c. The Conclusion . SO much of Tropes . Our next work is to treat in the same Order of all the Schemes or Figures in Scripture , which if the Divine Goodness will permit , shall be largely expounded in the Second Volume ; where we will also give a particular Treatise of all the Types , Parables , and Allegories in Scripture , with the Expositions of the Learned upon such as are obscure , as also a Continuation of Metaphors practically improv'd in a Parallel-way , which will compleat this Work , and could not be brought in here , because we are confin'd to a certain number of Sheets , and a certain Time to Answer the expectation of such Worthy Persons as have Subscribed for the encouragement of so heavy a Work , which we now leave to the blessing of the Lord. FINIS . ΤΡΟΠΟΛΟΓΙΑ : A KEY TO OPEN Scripture-Metaphors . Wherein the most Significant TROPES , ( As METAPHORS , &c. ) And Express SIMILITUDES , Respecting the Father , Son , & Holy-Spirit , As also such as respect the Sacred Word of God , Are opened , and Parallel-wise applied , together with the Disparities : From which Practical Inferences are deduced , for Edification of the Reader . By B. K. Hosea 12.10 . I have used Similitudes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proposui Similitudines . John 3.12 . If I have told you earthly things , and ye believed not ; how shall ye believe , if I should tell you of heavenly Things ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Si terrena dixi vobis , & non creditis ; quomodo , si dixero vobis caelestia , credetis ? LONDON ; Printed by J. D. for Enoch Prosser , at the Rose and Crown in Sweetings-Alley , near the Royal-Exchange , in Cornhill . MDCLXXXI . TO THE READER . HAving spent many Years in a Ministerial Capacity , and having the Charge of a particular Flock committed to me , ( altho in many respects unfit for the Management of so great a Trust ) partly , a particular Inclination , but principally the Edification of my Hearers , drew out my Heart to study the Nature of Scripture Metaphors , and other Tropes and figurative Speeches there used ; and finding the Scriptures abounding with Metaphors , Allegories , &c. and that those Divine Matters which the Holy Spirit dictates , are represented by Similitudes borrowed from earthly Things ; yea , that they are often called by the very Names that material or earthly Things are ; God , by a gracious Condescension , conveying the knowledg of spiritual Things by preaching them by their respective earthly Parallels : I betook my self to preach upon some Metaphors , which , by the Aid of Divine Goodness , wanted neither Success , nor the general Satisfaction of my Auditory : And having many brief Heads of my Notes , respecting some principal Metaphors , by me , it was judged by divers worthy Men , worth my Time and Pains to compile an entire Work upon this Subject , for Publick Good. And altho I knew the Work to be too heavy for a single Undertaker , yet I have adventured this Essay . And that there might be no Defect , for want of any humane Literature needful , I have procured such Helps , as I hope ( to speak modestly ) have given sufficient proof , that they want neither Learning nor Languages ; particularly , the Help of the Gentleman that translated our Philologia Sacra , he being my Friend , and one that had leisure , and a willing mind to contribute his Assistance . After much Labour and Pains , it is brought so far as thou seest ; and if thou reapest any Benefit by it , give God the Praise . As to the Work it self , we have had it recommended by several learned and judicious Ministers to their Christian Friends , in order to its being encouraged . The Matter of it is Divine , but the Manner of handling possibly will not please all . I must confess my own Defects and Disabilities for the undertaking of so great a Subject , and am assured , the Christian and candid Peruser will overlook Frailties , and take that in good part , which was design'd for the Publick Good. As for Carpers and Censurers , that like nothing but what they do themselves , they are below regard . I have met with an Objection against my Method , viz. That no Parallels are to be drawn beyond the Scope of the Text , answering the Intention of the Spirit there . To which I say , First ; That I have endeavoured with all diligence to conform all my Parallels to plain Scripture , and the Analogy of the Orthodox Faith ; and if I go beyond what the Scope of a particular Text is , yet I agree with the general Tenor of God's Word . Secondly ; Metaphors being Terms borrowed from Things that have divers Properties , as far as they yield Parities or Disparities ( with the Object represented ) agreeable to the Word of God , if they tend to Edification , may be safely used : As for example ; God ( in a Metaphorical Notion ) is called a Father ; how can a Parallel be limited , till you apply all the good Properties of a natural Father to Him ? So of Christ a Shepherd , &c. See our Sacred Philology , pag. 67 , & 171. The like may be said of many other general Terms , &c. Thirdly ; If our Method is not useful to critical Objectors , yet 't is hoped it will be so to the plain serious Reader ; and the other may furnish himself with what he likes , or let alone what he wants not . Fourthly ; If Example be any Warrant , I have the Precedents of the learned Glassius , Illyricus , Dr. Franzius , and our own Caryl , Burroughs , Blackwood , and divers others , who have parallel'd divers Metaphors in the same nature as I have done . All which , I presume , will satisfy such as can be satisfied , with respect to this Objection . I can truly say , that we have spared no Cost or Pains , to consult the best Authors extant , whether Divines , Naturalists , Philosophers , Philologists , or Criticks , &c. in order to make this Essay useful for the end intended ; and have carefully labour'd to avoid any Notion of Things , that may offend such as are sound in the Faith ; but have kept all along within the Bounds of that Gravity , and Orthodoxy of Matter , which the Christian Religion requires , and the Reformed Protestants profess . The Helps I have had from others , whether dead or alive , I readily acknowledg ; for I would not own that for mine which is not ; and to accommodate the Work the better , I have , I confess , expressed some Things in the very Words of divers worthy and learned Divines . As to the Work in general , and the Use of it , read the Epistle to the First Book . Only this let me add here : Such who would see what Improvement may be fairly made of a Metaphor , may read Light , ( Book 3. p. 1 , to 40. ) which contains the Substance of several Sermons , preached upon 2 Cor. 4.4 . with good Acceptance . Reader , This I must say , ( what Profit it may yield thee I know not ) yet when the Second Volume is finished , thou wilt have the Fruit of near twenty Years Study , in which time ( divers that know me can say ) I have not been idle . And thou mayest perceive , that what I have received I am willing to communicate to others ; Talents must not be hid in Napkins . And that it may bring Glory to God , Advantage to Thee , and to the Church of Christ in general , is , and shall be the constant Prayer of him , who is willing to serve thee in the Work of the Gospel , for Christ's sake , B. KEACH . A TABLE OF THE Metaphors , Similes . &c. Contained in the Second and Third Books of this VOLUME . BOOK II. The First Head of Metaphors , respecting GOD the Father . GOD a Father Page 1 God a Portion Page 6 God a Habitation Page 10 God an Husbandman Page 14 God a Builder Page 17 God a Man of War Page 21 God a Strong-Tower Page 29 God compared to a Giant Page 35 God compared to a Lion Page 40 God as a Leopard Page 40 God compared to a Bear Page 45 God compared to a Moth Page 46 God a Refuge Page 50 God an Housholder Page 54 God compared to a Potter Page 62 God to the Wicked is a Consuming Fire Page 65 The Arm of God Page 70 God compared to a Travailing Woman Page 73 God a Shield Page 74 God a Wall of Fire Page 76 God a Iudg Page 78 God an Hiding-Place Page 83 The Second Head of Metaphors , Allegories , Similes , Types , and other borrowed Terms , respecting the LORD JESUS CHRIST , the Second Person in the Glorious Trinity . CHrist a Mediator Page 86 Christ a Surety Page 91 Christ a Bridegroom Page 97 Christ the express Image of the Father Page 108 Christ a Physician Page 112 Christ a Testator Page 119 Christ compared to an Hart Page 124 Christ a Door Page 128 Christ the Servant of God Page 131 Christ a Lion Page 135 Christ the true Manna Page 139 Christ a King Page 143 Christ a Priest Page 149 Christ a Prophet Page 157 Christ a Shepherd Page 162 Christ the Branch Page 165 Christ the Way Page 167 Christ a Rock Page 170 Christ a Fountain Page 173 Christ the Head Page 177 Christ a Garment of Sanctification Page 182 Christ a Lamb Page 185 Christ the Pearl of great price Page 187 The Name of Christ like to precious Ointment . Page 190 Christ a Believer's Friend Page 193 Christ the Rose of Sharon Page 199 Christ an Advocate Page 203 Christ an Apostle Page 208 Christ the Bread of Life Page 210 Christ the the Sun of Righteousness Page 214 Christ the Root of David Page 221 Christ the true Vine Page 223 Christ the Lilly of the Vallies Page 226 Christ under the Similitude of an Apple-Tree Page 227 Christ an Embassador Page 230 Christ a Witness Page 235 Christ an Altar Page 237 Christ Heir of all things Page 239 Christ the only Foundation Page 242 Christ the Corner-Stone Page 246 Christ Wonderful , ●● Counsellor Page 251 Christ's Compassion to Sinners under the similitude of a Hen Page 255 Christ the Captain of our Salvation Page 257 Christ a Refiner Page 262 Christ compared to an Eagle Page 265 Christ compared to a Bundle of Myrrh Page 268 Christ the Saints Wedding-Garment Page 270 Christ the Bright and Morning-Star Page 274 Christ's coming compared to a Thief in the Night Page 279 Christ the Iudg of All Page 280 Christ compared to the Brazen Serpent Page 285 Christ is All in All Page 287 The Third Head of Metaphors , Allegories , and Similes , with other borrowed Terms , respecting the HOLY SPIRIT , the Third Person of the Blessed Trinity . THe Holy-Spirit a Comforter Page 291 The Holy-Spirit compared to the Wind Page 297 The Holy-Shirit comp . to Fire Page 301 The Oil of Gladness Page 302 The Holy-Spirit the Earnest of the Saints Inheritance Page 305 The Holy-Spirit compared to a Seal Page 309 The Spirit compar . to a River Page 313 The Spirit compar . to Water Page 319 The Holy-Spirit a Witness Page 321 The Holy-Spirit a Teacher Page 323 The Holy-Spirit compared to a Dove Page 326 The Holy-Spirit , the Saints Guide Page 327 BOOK III. The Fourth Head of Metaphors , Allegories , Similies , and other borrowed Terms in Scripture , that relate to the most Sacred WORD of God. THe Word of God compared to Light Page 1 Or the Gospel glorious Page 9 Kisses of Christ's Mouth Page 41 The Word of God compared to a Net Page 45 The Word of God compared to Gold Page 47 The Word of God called Milk Page 50 The Word of God compared to Strong Meat Page 51 The Word compared to Honey Page 51 The Word compared to Fire Page 53 The Word compared to a Hammer Page 58 The Word of God , the Sword of the Spirit Page 59 The Word of God compared to Leaven Page 61 The Word of God compared to a Glass Page 62 Professing the Gospel compared to a Plough Page 65 The Word compared to Seed Page 67 The Word compared to Rain Page 70 The Word compared to the Dew of Heaven Page 73 The Gospel compar . to Treasure Page 74 God a Father . JOHN 20.27 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — I ascend to my Father , and to your Father . 1 JOHN 3.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Behold what manner of love the Father hath bestowed upon us , that we should be called the Sons of God. THe Title of Father is attributed to God in a four-fold Respect : 1. As he is the Eternal Father of our Lord Jesus Christ , who is his only begotten Son , John 1.14 . Eph. 1.3 . 2. As he is the Father of Adam , and all his Natural Off-spring in respect of Creation , Luk. 3.38 . 3. As he is the Father of Mercies , all flowing from his Bountiful Hand to the Creature , 2 Cor. 1.3 . Eph. 4.6 . 4. The Father of all Good Men in respect of Adoption and Regeneration wrought in them by the Power of his Grace , Rom. 8.15 . Gal. 4.6 . The word ( Abba ) is a Syriack word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and is derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will , or acquiesce . It is only found in three places in Scripture ; as Mark 14.36 . Rom. 8.15 . Gal. 4.6 . and in all those places the * Greek word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Father is joyned to it ; which intimates ( as learned men say ) that the Gospel-Grace belongs to the Greeks , who were Gentiles , as well as the Jews . It is observed , that this is the first word that usually Children speak , which carries a Spiritual Allusion . † Whether it be read backwards or forwards , it sounds Abba , which by a sweet allusion seems to imply , that God is the Father of the Faithful , even when in their crosses and calamities he seems averse to them . Others think that the Gemination or doubling of the word in Syriack and Greek , carries an Emphasis , signifying that God is always a Father , and that the Invocations of his Children should be put up with earnest Geminations , and vehemency of desire . Hierom makes the later an interpretation of the former , as Rev. 1.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even so , and Amen ; where the first is the explication of the second , being a Hebrew word . In the ensuing Parallel we take the Title Father in the fourth respect above mentioned ; and so it may not unfitly be termed a Metaphor , taken from a Natural or Earthly Father : Because God has the same love to , and care of his Spiritual or Adopted Children , as Worldly Parents have of their Natural Off-spring ; and in what degrees of Paternal Eminence God excels them , shall be shew'd in the Disparity . METAPHOR . I. A Father gives Being to his Children , as Jacob begat the Twelve Patriarchs . — Hence his Posterity are said to proceed out of his Loyns ; and are called his Issue , or Off-spring . II. A Father makes provision for the nursing , nourishment , and bringing up of his Children . III. Fathers Cloath their Children ; Jacob made Joseph a Coat of many colours ; they allow , not only for necessity , but also for Ornament , that they may take the more delight in them . IV. A Father dearly loves , highly esteems , and greatly pities his Children : If they are sick , or under any calamity , his tender and compassionate Bowels yearn with pity and sympathy to them . V. A loving Father protects and defends his Children from hurts , injuries , and abuses , to the utmost of his power , taking their part , and vindicating their Innocency against all their Enemies , whom he warns not to wrong them at their peril . VI. The thoughts of a tender Father run out most towards their weakest Children , who are least able to help themselves , giving special charge to such as are intrusted to look after them , to take particular care of them . VII . A Father provides Food and Physick for his Children : — If they ask Bread , he will not give them a Stone ; nor a Serpent , if they ask him a Fish. How ready was the Noble-man to seek Jesus from place to place , that he might heal his sick Son at Capernaum ? VIII . A Father takes delight to hear his young Children learn to speak ; and is better pleased at their endeavour to express their minds , ( though in a lisping , stammering , or inarticulate Language ) than in the most florid Rhetorick , or quaint Deliveries of others ; and will answer their Requests , before the most perswasive Oratory of Strangers . IX . A loving and discreet Father proposes himself as a patern and example of good to his Children , and exhorts them to imitate hlm . X. A Father loves those Children best that are most like him . XI . A Father takes care to educate his Children , and instruct them in all points of manners and good behaviour in the various circumstances of their lives , at home and abroad ; towards Superiours , Inferiours , and Equals , towards Friends and Enemies , and towards each other ; giving them Precepts of good learning , and other qualifications suitable to their ranks and qualities . XII . Fathers are very ready to hear the humble suit and requests of their dear Children , for such things as they stand in need of . — Isaac crys to his Father , and he answered , Here am I my Son. XIII . If a prudent Father grants not his Childrens request , it is because he knows they ask things that are not good for them , but such as would prove in conclusion hurtful , and prejudicial . XIV . If a tender Parent sees his Children play with any hurtful thing , or to be fond of that which may wound , kill , or destroy them , he takes it away from them . XV. Fathers take care of their Children , and are mindful of their welfare , when at the greatest distance . XVI . A Father overlooks the common weaknesses and infirmities of his Children , and pardons them upon their humble applications for it . XVII . A loving Father is much griev'd if his Children prove wicked and rebellious , and useth all gentle and mild ways to reclaim them . XVIII . If a mild Fatherly intreaty , and gentle usage will not reclaim them , the Father uses a Rod , and chastises them , because he loves them . XIX . A Father corrects his Children , not that he delights in it , but because it is absolutely necessary , he proportions the punishment to the Crime , his Bowels yerning upon them the while ; and when the Chastisement has effected its end , he is ready with open Arms to receive them , as in the case of the Prodigal . XX. A Father provides a Portion for his Children , and takes care of their future maintenance and subsistence , it being his duty to lay up for them . PARALLEL . I. GOd is the Author of Spiritual Being to his People : Of his own will begat he us with the Word of Truth . — Blessed be the God and Father of our Lord Jesus Christ , which according to his abundant mercy hath begotten us again unto a lively hope , &c. Hence Believers are called his Children , begotten by his holy Word and Spirit . II. God the Spiritual Father nourishes , and with Parental tenderness brings up his Children : hence 't is said they are born up by him from the Belly , and carried from the Womb — To be laid to the Breast like new-born Babes , that they may receive the sincere Milk of the Word . III. God Cloaths his Saints — He that so Cloaths the grass of the field , shall he not much more Cloath you , O ye of little Faith ? He Cloaths them with the Garments of Salvation , covers them with the Robe of Righteousness , and adorns them with the graces of his Spirit , and Evangelical Holiness , that he might take the more delight in him . IV. God so loved his children , that he sent his only begotten Son to save them : In love to their Souls he delivers them ; they are precious in his sight , and honourable , and therefore he hath loved them , &c. Like as a Father pitieth his Children , so the Lord pitieth them that fear him . V. God saves and defends his Children from their Soul-Enemies , as Sin , Satan , Spiritual Wickedness in high places , which without his help would be too strong for them ; therefore he covers them with his wing from the rage and malice of Persecutors : he is always ready to take their part — If it had not been the Lord who was on our side ▪ ( says David ) when men rose up against us , then they had swallowed us up quick , &c. What a strict charge does the Lord give to the Ungodly , touching his Israel ? When they went from Nation to Nation , and from one Kingdom to another people , he suffered no man to do them wrong ; yea , he reproved Kings for their sakes , saying , Touch not mine Anointed , and do my Prophets no harm . VI. God is exceeding tender and thoughtful of the Babes and weak ones among his people , and gives particular charge concerning them unto his Ministers — Strengthen ye the weak hands , and confirm the feeble knees . — And in another place , Comfort the feeble minded , support the weak — He is said to gather the Lambs with his arm , and carry them in his bosom , and gently to lead those that are with young . VII . God provides Food for his people , and whatsoever else they want — The young Lyons do lack and suffer hunger , but they that seek the Lord shall not want any good thing — There is no want to them that fear him . He abundantly blesses ( Sions ) provision , and satisfies her poor with bread — Gives meat to them that fear him , for he is ever mindful of his Covenant — He provides Physick for their Soul-Diseases — Bless the Lord , O my Soul ( says David ) who forgiveth all thine iniquities , who healeth all thy diseases . VIII . The Lord takes great delight to hear his little Children ( his Babes in Christ ) learn to pray , and open their wants to him ; and though they stammer out a request or sigh , or lisp out a Petition , he is willing to hear and answer them — His Spirit helps their infirmities , ( for they know not what they should pray for as they ought ) and maketh intercession for them with unutterable groans : Though ( like the Prophet ) they chatter like a ●●rane , yet he will not despise them ; but rather lend his Ear to them , than to the vain pomp and empty Ceremonies of Formalists , and the specious performances of the Hypocrite . IX . God is proposed by Christ as a holy patern and example to his Saints — Be ye perfect as your Father in heaven is perfect — And in another place , Be ye merciful , as your Father also is merciful . God is not soon angry , but patient and long-suffering , so should his Children be , &c. X. The Lord God loves such of his Spiritual Children best , who walk closest with him , who are holy as he is holy , pure as he is pure , who are changed into his Image , made partakers of the Divine Nature . — Daniel was greatly beloved , and David recorded to be a Man after Gods own heart , by way of Eminency ; and John is called the beloved Disciple , after the same manner : For it is agreeable to Reason and Equity , that where there is the nearest similitude , there should be the dearest love and Vnion . XI . None teacheth like the heavenly Father , none more careful to train up and instruct his Children in right ways : he hath given them his holy Word , which is able to make them wise to salvation ; Prophets , Evangelists , Apostles , Pastors , and Teachers to instruct them , Rules to walk by , Precepts of behaviour towards Enemies and Friends , high and low , rich and poor : I will teach you ( saith the Lord ) what ye shall do — He teaches sinners in the way — He teacheth the hand to war — it is he only that teacheth to profit , Isa. 48.17 . In a word , he hath given them the Lord Jesus , in whom are hid all the Treasures of wisdom and knowledge . XII . The Ears of the Lord are ever open to the crys of his Children : Ask , and ye shall receive , &c. whatsoever ye shall ask in prayer , believing ye shall receive . — This is the confidence that we have in him , that if we ask any thing according to his will , he heareth us ; and if we know that he heareth us , whatsoever we ask , we know that we have the Petitions that we have desired of him . XIII . The Lord God knows what 's best for his Children , and never fails to supply them , if they ask in Faith. — He never refuses , but when they ask amiss — Ye ask , and receive not ( says the Apostle James ) because ye ask amiss , &c. XIV . The heavenly Father , when Israel would be going on in a course of Idolatry and sin , tells them , he will hedge up their way with thorns , and make a wall , &c. that is , to stop Israels pursuit , insomuch that she shall not overtake her Lovers . As the Lord has a hedge of protection to secure his people from evil , Isa. 5.5 . Job 1.10 . so he has a hedge of affliction to keep them from evil . — The hedge of thorns is a Metaphor , and signifies much trouble and difficulty of going over it ; and the wall , being a thicker substance , keeps them from passing through : his sore and heavy afflictions , are but as hedge , in a way of mercy , to keep his Children from evil , the pursuit of which would ruine them . XV. The Lord God in seeming absence or distance from his Children , never forgets them , but has them in continual remembrance , as in the case of Ephraim . XVI . The heavenly Father overlooks the frailties and miscarriages of his Children through Christ , for he accepts of a willing mind , &c. and highly prizes sincerity . — He is merciful to their unrighteousness , and their sins and iniquities will he remember no more : he is free to pardon the penitent and humble Confessor , Psal. 32.5 . XVII . What a lamenting Prosopopoeia does the Lord use by the Prophet — Hear , O Heavens , give ear , O Earth — I have nourished and brought up Children , and they have rebelled against me . How great his patience is , and how gently he deals with them , and how frequent his calls to repentance are ▪ the Scriptures noted in the Margent clearly evidence . XVIII . God the heavenly-Father ( if his Children be stubborn and perverse ) visits their transgressions with a Rod , and their iniquity with stripes , yet takes not his loving kindness from them . — To be without Chastisement , is a note of Bastardy , and to be corrected , is a certain sign of Gods love , for those whom he loves he chastens . XIX . God the Great Father does the like ; My bowels ( saith he ) are troubled ( for repenting Ephraim ) I will surely have mercy upon him — In all their afflictions he was afflicted — he chastens for our profit , and corrects in measure — he executes not the fierceness of his anger to destroy Ephraim , because he is God , and not Man ; but in love and pity redeems ( his Saints ) &c. XX. God lays up for his Children : he not only distributes plentifully of his good things now , but has much more in store and reversion for them . O how great is thy goodness ( says the Psalmist ) which thou hast laid up for them that fear thee ! Henceforth ( saith the Apostle ) is laid up for me a Crown of Righteousness , &c. METAPHOR . I. EArthly Fathers are men subject to passions , and may sometimes unjustly harden their hearts , and prove cruel to their Children . II. Earthly Parents , though Kings and Potentates , are men of little Dignity and Grandeur , in comparison of the Greatness and Glory of the Almighty . III. Earthly Fathers may not know the condition of their remote Children , or may be unable to help them in straits , &c. or send seasonable supplies . IV. Earthly Parents maybe in a moment made poor , and their Children brought to Beggery ; or by giving may impoverish themselves . V. Earthly Parents ( though they instruct their Children , yet ) cannot convert the heart . VI. An Earthly Parent cannot so give his Estate , as that all his Children ( collectively consider'd ) may possess all , and yet every one possess the whole , as if no other had a share in it . VII . Fathers are mortal , they are Children of yesterday , they pass away , and leave their Children Fatherless . VIII . The best of Fathers , are no perfect examples or paterns of goodness , for their Children may not only equal , but excel them . DISPARITY . I. OUr heavenly Father is God , and not Man , and therefore doth whatsoever is good and right , never wronging any of his Children : In righteousness hast thou afflicted me . II. But our heavenly Father has no Superiour in Quality , nor Equal in Dignity : his Majesty is infinite , and his Glory unspeakable ; ten thousand times ten thousand , and thousands of thousands of Angels wait upon his Throne , the least of which excels all the Kings of the Earth . III. God knows all the wants of his Children , in what place or condition soever they are in , and can give them sufficient , suitable , and seasonable relief , though the powers of Hell and wicked men should be set against them . IV. God can never be made poor , nor is his store the less for distribution — his Spiritual Children are beyond all possibility of want . V. God speaks to the heart , and fastens his Word as a Nail in a sure place : he makes the heart of stone to be a heart of flesh ; he speaks the Word of Grace to them , and gives them the Grace of the Word . VI. God makes every one of his Children joynt Heirs of the Eternal Inheritance ; and yet 't is so , that every one hath the whole propriety , they shall all possess a Crown and Kingdom of joy and glory joyntly , and yet so that every one shall have it wholly to himself , a whole God to himself , a whole Christ to himself , a whole Heaven to himself , every one has God for his Portion particularly , and Christ for a Husband , and yet all of them joyntly do enjoy them together . VII . God is immortal , from everlasting to everlasting ; he is called the living Father , the Father of Eternity , and so uncapable of any change : he is a Spirit , and the Father of Spirits and Life . VIII . But God is a perfect patern to all his Children ; those Perfections and Excellencies of the Divine Being that are communicable are set before us for our imitation , and though we should do our best to be as like him as we can , yet when we have done all , and gone as high as we are capable to go by the assistance of Grace , we shall notwithstanding infinitely fall short of that perfect Copy . COROLLARIES . 1. FRom the foregoing Parallels we may infer , that Believers ( as such ) are of the most glorious and Illustrious Extraction in the world ; for the Almighty God is their Father . 2. That this Spiritual Sonship is the greatest and chiefest of Blessings and Priviledges , because it gives a Title to an Everlasting Kingdom in Heaven . 3. That Saints should be incouraged against doubts , dejectedness , and dispondency in-affliction , because their Father has provided so glorious an Estate in reversion for them , and which they shall shortly possess . 4. That Saints have cause to be comforted , for they have a gracious Father ready to receive all their Applications ; and in all cases help , relieve , and defend them . 5. That it is the duty of Saints to behave themselves suitable to their quality , and not debase their Birth and Pedigree , nor stain the glory of their Fathers House by sinful , base , reproachful actions . A sordid imploy , and base Society , do not become a Kings Son. 6. As God is the best of Fathers , so let Christians labour to be the best of Children . 7. Let them beware how they grieve his Spirit , or provoke him to take the Rod. 8. This may support us under the loss of our nearest and best Relations . God a Portion . PSAL. 16.5 . The Lord is the Portion of my Inheritance . PSAL. 73.26 . But God is the strength of my heart , and my Portion for ever . See Jer. 51.12 . Psal. 112.57 . Psal. 142.5 . POrtion ( or Inheritance , as the word is read , Gen. 31.14 . 1 King. 12.16 . and 2 Chron. 10.16 . ) is a Metaphor taken from Earthly Portions or Inheritances , which shall be considered in a fourfold respect . Viz. 1. It s Nature . 2. It s Extent . 3. It s Signification . 4. It s Usefulness . And under these Considerations , it affords matter for the ensuing Parallel . METAPHOR . I. A Portion , or Inheritance , is a Gift . II. A Portion , or Inheritance , as it includes Education , and provision of future maintainance , is the best gift that men can dispose of . III. A Portion , or Inheritance , is given to advance the honour and interest of the person on whom it is bestow'd . IV. A Portion , or Inheritance , as it is the best for quality , so the extent and proportion of it is usually commensurate to the Riches and Estate of the Donor : a good and great Predecessor , Father , or Benefactor , gives like himself in quantity , as well as quality . V. Portion , or Inheritance , implies or supposes Relation : Men do not give Portions to Forreign Strangers or Enemies , but to Relations that are so Naturally , or by Adoption . VI. A Portion , or Inheritance , signifieth love and good will to the Subject : Men never give Portions and Inheritances out of hatred and ill will. VII . The Gift of Portion and Inheriance , is bestowed on purpose to fix the Subject to whom it is given in a future settlement of Happiness and Prosperity . VIII . A Portion or Inheritance frees from that Contempt others are exposed to that have none ; they that have no Portion are acounted poor , beggarly , and inconsiderable Persons , Men of no Esteem . IX . A great Portion or Inheritance doth not only free from Contempt , but procures many Friends , ( as Solomon speaks ) the Rich hath many Friends . X. A great Portion or Inheritance , makes a Man to value himself accordingly , he will not joyn in Affinity with any who are not suitable to him , or are much below him . XI . A great Portion frees a Man from fear of want , and so elevates his Mind to a more noble and high degree of living than those that have none . XII . A Man that hath the greatest Portion and Inheritance , will not be perswaded to change Estates with other Men. XIII . An earthly Man that has a great Portion , esteems highly of it , as appears by the Young Man in the Gospel ; and as Christ saith , Where your Treasure is , there will your Hearts be also . XIV . A great Portion or Inheritance , makes way for Entrance into or Alliance with a great and noble Family . XV. A great Portion or Inheritance , makes a Man able to do more Good than multitudes of others can , he can help those he loves ; and oftentimes Enemies receive Advantage by him . XVI . A great Portion or Inheritance furnisheth a Man with whatsoever is good and desirable here below , yea , with the best of every sort , whether for Necessity , or to make the Life comfortable ; a Man lives upon his Portion , and reaps whatsoever Good , Profit , or Pleasure it is capable to afford him . PARALLEL . I. GOd hath given himself to his people to be their Portion for ever . II. God , being comprehensive of all spiritual good , is the best gift that can be received ; and when he becomes a Portion to good men , he makes them partakers of his Divine Nature , gives them his holy Spirit , even the wisdom that is above . III. God in giving himself unto his people , advances their honour and interest , and makes them no less than Kings and Princes ; for when he makes them Heirs of God , they then become Joynt-Heirs with Christ — Instead of thy Father shall be thy Children , whom thou mayst make Princes in all the Earth , &c. And hast made us unto our God Kings and Priests , &c. IV. God who is the greatest , the richest , and most liberal Predecessor , Father , or Benefactor , always gives like himself in quantity and proportion — Open thy mouth wide , and I will fill it — Ask , and you shall receive , that your joy may be full — Ask what ye will , and it shall be done for you , &c. Even above what you can ask or think — He doth not only make them to inherit substance , but he fills their Treasury , makes all grace to abound towards them , and with-holds no good thing from them that walk uprightly . V. God is not the Portion of Devils or wicked men , who are Enemies and Aliens , the proud he knoweth afar off , but he is the Portion of the Righteous , such as are his Relations by Regeneration or Adoption , if Children , then Heirs — But when he shall appear , we shall be like him . VI. God when he becometh the portion of any man , it is out of love , the greatest love and good will that ever was exprest : a love that is admired , because unmeasurable : O the height and length , &c. What manner of love is this ! A love that is great , large , fathomless , without end . VII . So God in becoming the Portion and Inheritance of Saints , doth design thereby to fix them in a future settlement of Eternal Happiness and Felicity . The pure in Heart shall see God , be with him and injoy him for ever : Everlasting Joy shall be upon their Heads , they shall obtain Joy and Gladness , Sorrow and Sighing shall flee away . VIII . So Saints in having God to be their Portion , are delivered from that Reproach and Contempt the Holy Scriptures cast upon others ( viz. ) on the Ungodly of the Earth , who because they have no Part nor Portion in God , are called poor , blind , and miserable ; whereas the Saints are called honourable , and excellent ones , Jabez was more honourable than his Brethren ; they are Men of Name , Princes , God's Treasure , his beloved Ones , his Jewels . IX . So the Saints having God to be theirs , are not only freed from the greatest Contempt , and made Honourable Ones , but thereby come to have many Friends , all the Angels of Heaven are in perfect Bonds of Peace and true Friendship with them , as well as all Saints on Earth , who bless and pray for them ; nay , many times God makes their very Enemies to be at Peace with them . X. So God being a Saint's Portion , it makes him value himself upon the best and most worthy grounds in the World. ( 1. ) Because he is rich . ( 2. ) Inconceiveably rich . ( 3. ) Really rich ; other Men , great Men of the World are but seemlying rich ▪ ( 4. ) His Riches and Portion make him really Honourable , truly Noble and renow'd in the sight of God , Angels , and Saints . ( 5. ) Because God hath made him so rich and illustrious . ( 6 ) Because he cannot be made poor by Men nor Devils ; His Riches are durable . XI . So when a Saint comes to know that God is his Portion , how doth it free him from fear of want ; others have cause to fear they shall beg at Harvest and have nothing , when he knows what Mines of Treasures are laid up for him against that day : The Lord is my Shepherd , therefore I shall not want ; yet will I rejoyce in the Lord , I will joy in the God of my Salvation ; the Lord is my Portion , saith my Soul , therefore will I hope in him . XII . So a Saint knowing God is his Portion , will not change his Estate with Kings , and mighty Potentates of the Earth , who are ungodly ; I had rather be a Door-keeper in the House of God , than to dwell in the Tents of Wickedness . Moses contemned the Glory of Pharoah's Court , by seeing him who is invisible to be his Portion . XIII . So he that hath God to be his Portion , esteems highly of him ; He loves the Lord with all his Heart , with all his Soul , and with all his Strength ; I will love the Lord as long as I live . Whom have I in Heaven but thee , and there is none upon Earth that I desire besides thee ? God runs continually in his Mind . XIV . A Saint having God to his Portion ( viz. ) having obtained an Interest in God through Christ , comes thereby to have Right to Baptism , that initiating Ordinance into the Church ; when he comes , the Door is opened immediately to him into the Heavenly Family and Houshold of God. XV. So a Saint having Interest in God , he is made capable of helping and doing much Good to others . ( 1. ) By his Prayers ; for the Ears of God are open to his Crys , they are his Delight . What Good did Israel receive by Moses's Prayer ? &c. ( 2. ) By good Counsel . ( 3. ) By comforting others that are cast down , with the same Comfort wherewith they themselves are comforted of God. ( 4. ) By helping against Satan , by shewing his Devices , &c. ( 5. ) And by their holy Example and Conversation . The wicked also receive great Advantage by them , they are the Light of the World , the Salt of the Earth ; how was Laban blest for Jacob's sake , and the House of Potephar for Joseph's sake ? and what said the Inhabitants of Jerusalem in Isaiah's time , Except the Lord of Host had left us a very small Remnant , we should have been as Sodom , and we should been like unto Gomorah . XVI . So a Saint having God to be his Portion , is furnished with whatsoever is truly good and desirable , viz. 1. Heavenly or divine Life to quicken him ; He is our Life . The Man who hath not received the Spirit , lies dead in Sins and Trespasses . 2. Light to direct them . 3. Wisdom to Counsel them . 4. Power to aid and assist them . 5. Spiritual Joy to cheer them . 6. Heavenly Bread to feed them . 7. Glorious Robes to cloath them . 8. Excellent Graces to adorn them . 9. The Angels to guard and protect them , &c. A Saint lives upon God ; he receives so much of that spiritual Good , Profit , and Delight here from his Portion , that he is able to take in all that Good God sees necessary for him . METAPHOR . THE best of Portions and Inheritances in this World , are earthly and corruptible . II. Other Portions are laid up in Reversion for this and that Child , Friend or Brother , and they have no Benefit of it at present . III. Other Portions , tho great , yet not infinite , immense , and unsearchable , the Worth of the greatest earthly Portion may be computed or reckon'd up . IV. Other Portions may be great , and yet not Alsufficient , it cannot supply the Possessor with whatsoever good thing he needeth . V. Other Portions and Riches here may be good , and yet there is no necessity of them , Men may be happy without them ; worldly Riches are not absolutely necessary . VI. All other Portions have their mixtures , they are , as one observes , a bitter-sweet : many Snares and Evils attend a Man that has a great Portion of worldly things . VII . Other Portions are common to Men , to the vilest of Men ; in every Nation Riches are often given without distinction , Saints and Sinners have them alike . VIII . Another Portion is not universal , it doth not comprehend all good things ; it may lie in Gold , in Silver , in Land , Houses , but not comprehend all Portions , or all good things whatsoever . IX . Other Portions may be taken away by Thieves , wasted or consumed by Fire . X. Other Portions may be great , and yet not suitable in all respects to all Persons , and at all times ; what will Gold or Silver signify to the Soul ? what help can it administer at Death ? XI . Other Portions cannot satisfy the Man that enjoys them , all the World cannot fill the Soul , nor give full Satisfaction to it . XII . Other Portions may be spent , a Man by living upon them , may waste them ; the Prodigal Son wasted all his Portion . XIII . Other Portions are but for a time , they pass away , and Riches are uncertain things , they are upon the wing , they will not abide for ever . III. The largest Inheritance cannot make a man absolutely happy . DISPARITY . GOD is a Portion immortal and incorruptible , he is the same and changes not ; called often , the Eternal and Immortal God , and so an Immortal Good. II. God is a present Portion , present Help , a present Support , present Riches , present Honour ; Thou art my Portion in the Land of the Living . III. God is an immense , infinite , and incomprehensible Portion , none is able to account or compute how rich a Saint is ; what are all Nations of the World to him ? even less than nothing , and Vanity . IV. But God is an Allsufficient Portion , in him is a sufficiency of all good Things a Saint can need ; no Good will he with-hold from him that walketh uprightly . V. But God is a Portion that is absolutely necessary ; he that hath all other good things and not God , no Interest in him , is miserable , and shall be damn'd . VI. But God is a pure unmixt Portion , there is nothing in him but Goodness , Light , and no Darkness , Joy , and no Sadness , Life , and no Death ; and this they will find when they come to the full Possession and Injoyment of Him. VII . But God is a peculiar Portion ; he gives himself only to his own People , to his own Elect ; He is , ( saith David ) the Strength of my Heart , and my Portion for ever ; this God is our God. The Lord , saith a gracious Soul , is my Portion ; there is not a wicked Man in the World can say so . VIII . But God is an universal Portion , whatsoever is good it is to be had in him , whether for Profit or Delight , he comprehends all Portions , all things that are desirable ; so he that has God hath all , nothing , is good without him , nothing can be evil that fals upon a Saint that hath him ; God is good in every thing , and he is good of himself alone , when every thing else is gone ; Having nothing , yet possessing all things . IX . God is a Portion that none can rob the Soul of , no Fire can destroy the Soul's Inheritance . X. But God is a sutable Portion to all Persons , in all things , and at all times ; this Portion suits the condition of the Soul , the necessities of the Soul , the wants and desires of the Soul. Is the Soul blind , naked , sick , wounded , poor ? sutable Supplies in these respects , and all others , are to be had in him XI . But God is a Portion that satisfies him who hath a part and interest in him ; My Soul shall be satisfied as with Marrow and Fatness : He gives the Soul full content and satisfaction . XII . But God is a Portion that can never be spent : tho the more a Saint lives upon his Portion , the more rich he is , the more comes in upon him , God is an unexhaustible Portion . XIII . But God is a never-failing Portion , he is not only a Portion now , but will be a Portion hereafter , a present , and yet a future Portion , a Portion whilst we live , a Portion when we dy , and a Portion to Eternity . III. But God is able to do all things that will make up a full and compleat happiness . ( 1. ) He gives peace , and serenity of mind . ( 2. ) Fills with joy and peace in believing . ( 3. ) Seals up to the day of Redemption . ( 4. ) Sends Angels to rescue and conduct , and at last lodges safe in the Bosom of Abraham , in a Land of light and blessed immortality . COROLLARIES . 1. THis shews the great and wonderful condescention of God in giving himself to be his Peoples Portion . 2. This shews the great difference between the godly and ungodly , the one are exceeding rich in the midst of poverty , and the other miserably poor in the midst of riches ; as in the Case of Lazarus , and the Rich Man. 3. It shews how grosly the World is abused by Satan , in esteeming good men to be poor and miserable ; since the meanest of them is born to a Kingdom , and Heir-Apparent to a Crown , which is but the least part of their Portion neither ; for the height of their Inheritance is the God of the Kingdom . 4. From hence we see the reason why wise and good men slighted the World ; for they had piercing judgments , and could see beyond it , and take a view of that more exceeding and eternal weight of glory , that an interest in this Portion shall invest them in . 5. From hence we may be informed why God is so much slighted in the World , not because he is unworthy of chief regard , for he is all excellent : ( 2. ) Not because he is not sufficiently discovered to be so ; for the Heavens declare his glory : And if a rare piece of Art and Curiosity in a Royal Palace will lead us to judge it the Product of a brave mind ; much more the view of the stately Canopy of Heaven , and the Marvels of the Creation , will carry our minds to the Contemplation of the great Creator : But ( 3. ) 'T is because of affected and chosen ignorance , with which Satan strikes ; so that mens Damnation is of themselves . 6. This shews the infinite reasons that sway with good men for the choice of this Portion , because if they have him , all that 's good and desirable is theirs , and all is nothing without him . 7. This may lead us to enquire who have this God for their Portion . ( 1. ) They are such as set light by the World , and all things short of him . ( 2. ) Their thoughts are upon him , and hunger and thirst after him , cleaving to him as the highest Object . ( 3. ) They make their boast of him , I will make my boast of God. ( 4. ) They take care to keep him . And ( 5. ) Are resolved to exalt him : O God , thou art my God , I will exalt thee . 8. This leads us to an useful enquiry after the best way to get this God to be our Portion , which may be reduced to the following Heads : ( 1. ) 'T is necessary to know how we lost him , viz. by sin . ( 2. ) To remove that that separated from him — Let the wicked forsake his way , &c. ( 3. ) By confession and acknowledgment to sue to him , as the Prodigal did ; for he that confesses and forsakes sin , shall find mercy . ( 4. ) To draw our hearts from Earthly Objects , which may be evils ( though not in themselves , yet ) by accident , because we cannot serve God and Mammon . ( 5. ) We must believe on Christ , and obey him . 9. This should teach us Contentment , since this Portion is enough ( 2. ) Not to fear Death , because it is but the entrance to a fuller enjoyment . ( 3. ) Not to repine at others large share of the World , because this Portion infinitely excels it . ( 4. ) We ought to live upon it , as our proper and peculiar Inheritance . God a Habitation . PSAL. 90.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Lord , thou hast been our dwelling place , ( or Habitation ) in Generation and Generation — ( or , in all Generations . ) See Psal. 91.9 . 1 JOHN 4.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Et manens ( vel qui manet ) in charitate , in Deo manet — He that abideth ( or dwelleth ) in love , dwelleth in God. UNder the Metaphor or similitude of an Habitation , or dwelling place , the Lord God is exprest by the Psalmist in this Text : The words Habitation , Dwelling-Place , and House , are promiscuously used in Scripture , and signifie the same thing ; viz. the chief place of residence , or abode ; the nature , usefulness , and conveniency of which , the ensuing Parallel demonstrates . METAPHOR . I. A Habitation , or House , is a security against extream and intemperate heat . II. It is a place of shelter in a tempestuous or stormy season ; for when Wind , Rain , Hail , Snow , Thunder , &c. are like to annoy us , that 's a safe retiring place . III. It preserves the body from the injuries of excessive cold : 'T is a lamentable thing to be housless and harbourless in a sharp Winter ; many have been benummed , yea frozen to death that way : Our house is the proper place where fire is made to warm us . IV. Our Habitation is the place where our choicest comforts remain ; as our dearest Relations , Company , chief Riches , or Treasure . V. A Habitation is a place of rest ; for there our bodies ( when tired by watching , journeying , or labour ) are sweetly reposed . VI. Our Habitation is our Home ; for in other places we are but Strangers and Sojourners , and expos'd to endure many hazards and disorders , which we are safe from at home . VII . There must be some certain known way , or passage leading to a Habitation or house , by which Enquirers may come to it . VIII . A Habitation or house is a Sanctuary and safeguard against Thieves , Robbers , and Murderers ; it is a mans Castle to secure him and his . IX . A Habitation hath a Door to let into it , which is opened only to such as are approved Friends . X. A Habitation or house is adorn'd with Galleries , and other beautiful Ornaments , environ'd with Gardens , Meadows , Pastures , Walks , Fountains , &c. for pleasure as well as profit , which makes it an excellent and lovely Seat. XI . 'T is Right and Propriety makes a stately Habitation valuable : Passengers may cast a transient look upon it , but little mind it , because it is none of theirs . XII . A house or Habitation is a place of Hospitality , there Friends are invited , Strangers entertained , and Beggars relieved . XIII . He that is totally without a Habitation , is accounted to be in a very desolate and miserable condition , and exposed to all the inconveniencies above-named . XIV . In a Habitation , or great house , are many Lodging-rooms for repose , and some secret Chambers for security in times of danger . PARALLEL . I. GOd secures and defends his people from the rage of Satan , ( which is called his Fiery Darts ) and the malice and persecutions of wicked men ; for his protection like a refreshing shade is round about them : Thou hast been a shadow from the heat . II. God is the Souls chief and only Sanctuary — When I am afraid , saith David , I will trust in thee ; that is , as the Emphasis of the word bears , I will retire into thee my blessed Habitation , for thou art a strength to the poor and needy , and a refuge from the storm — When the blast of the terrible one is as a storm against the wall , &c. In the strangest Convulsions of State , Revolutions of Kingdoms , and Epidemical Calamities that afflict the World , the Inhabitants of this blessed Mansion are sure to enjoy certain safety and tranquility . III. Such as dwell in this heavenly habitation are preserved from a dead , frozen , and benummed frame of spirit , they are made zealous and warm for God , fervent in spirit , serving the Lord , inflamed with a divine fervour , ( by the influence of the holy Spirit which is called Fire ) animating them with courage and resolution to stand for God and his ways against all opposition . IV. God is a good mans chief comfort , he is the joy and delight of his Soul : for as he is the † summum bonum in himself , so all good things are radically and originally derivative from him : therefore such as would partake thereof , must have recourse to him — In him is the Saints treasure laid up , with him is the most desirable Communion : Whom have I in heaven but thee , and there is none on earth that I desire besides thee , says David . V. Such is God to the Soul , thither is the weary and heavy laden sinner invited , in order to receive rest : there 's eternal repose ( after the troublesome Pilgrimage of the flesh ) in reversion for all that die in the Lord : Return unto thy rest , O my Soul , saith David , &c. VI. God is a Christians Home : one may be said to be absent from God , when he strays abroad , giving the full Reins to a loose , carnal and dissolute mind pursuing the vanities and follies of the world , neglecting the solid comforts and delights of his proper home , exposing himself to the hazards and disorders of a strange and dangerous entertainment among his Soul-Enemies ; whereas to live with God , in a way or spiritual Love and Communion , is to dwell in God , and makes way for a more immediate and personal participation of his glory after death , which made the Apostle desire to depart , Phil. 1 21 , 22 , 23. Because death was gain to him , inasmuch as it was to state him in his blessed and eternal home . VII . The Lord Jesus is the way that leads to this heavenly habitation : I am the way , the truth , and the life , no man cometh to the Father but by me : he is a Priest to attone , a King to govern , and a Prophet to teach and direct his people . VIII . God is a Sanctuary to his Saints ▪ and a safe retreating place from the assaults of Satan , sin , and in-bred corruption . — From these Enemies there is no safety , but by flying to the mercy of God in Christ. IX Christ is the Door that lets into this heavenly habitation : this Door is always open to such only as are his known and approved Friends : I am the Door , by me if any man enter he shall be saved : No man knoweth the Father but the Son , and he to whom the Son shall reveal him . X. This heavenly habitation is furnished with all those glorious Ornaments that are needful for spiritual profit or delight : Gospel Institutions and Ordinances are by Expositors understood to be the Galleries of this habitation , where the King is held : In all places where I record my Name , I will come unto thee , and I will bless thee — The blood of Christ is a Fountain of life , Rev. 21.6 . A Fountain opened for sin and for uncleanness , Zach. 13.1 . His Church is his Garden . A Garden inclosed is my Sister , my Spouse , Cant. 4.12 . His word as a green and pleasant pasture , Psal. 23.2 . and his Spirit the Spring that waters every plant and flower : I will pour water upon him that is thirsty , and floods upon the dry ground — I will pour my Spirit upon thy seed , &c. Isa. 44.3 . XI . 'T is an Interest in God that makes a Soul to value him at so high a rate : Thou art my God , I will praise thee : Thou art my God , I will exalt thee , Psal. 118.28 . The Lord is my portion , therefore will I hope in him . XII . To this heavenly habitation friends are solemnly invited : Hoe every one that thirsteth , come ye to the waters — and he that hath no money come , come ye , buy and eat , yea come buy Wine and Milk without mon●●y , and without price . Now hath God granted to the Gentiles ( who were Strangers and Aliens ) repentance unto life . This is the receptacle of poor hungry souls , where a plentiful relief is daily given and freely distributed . XIII . He that dwells not in God through Christ , is in a very sad and dismal condition , being exposed to the curs●● of the Law , and divine wrath ; upon the wicked he shall rain snares , fire and brimstone , and an horrible tempest . XIV . The glorious Attributes of God are as so many retiring Rooms , and places of security and repose , to which the Saints must have recourse in times of danger — Come my people , enter thou into thy chambers , and shut thy doors about thee , hide thy self as if it were for a little moment , until the indignation be overpast : More particularly , inasmuch as he is Omniscient , he knows what 's best for us , and we ought to acquiesce in his will — He is all wise , and therefore orders all things to work for our spiritual good — He is Almighty , and can accomplish , or effectually bring to pass , whatsoever his knowledge dictates for our good — He is faithful , and therefore whatsoever he has promised shall be certainly fulfilled — He is good and merciful , which is a great encouragement to sinners to make application to him , and commit themselves to his protection — When I am afraid ( saith David ) I will put my trust in thee . He is eternal , and therefore an Everlasting Salvation , &c. METAPHOR . I. A Habitation , ( or house ) though never so stately and magnificent , is yet the work and contrivance of a humane Architect , and is composed of perishing materials . II. Habitations here below serve only to accommodate the body ; the Rich Man in the Gospel that fared sumptuously every day , had no Habitation for his Soul but Hell , verse 23. III. A Habitation may be overthrown by an Earthquake , blown down by a Storm , demolished by an Enemy , consumed by fire , or the decays of time , &c. IV. A House may secure from some , but not all dangers ; for Thieves may rob us of our Treasure , or an Enemy ( if stronger ) may dispossess us , and strip us of that , and all our Estate . V. A Habitation , in its circumference and dimensions , is limited , and may be easily filled ; neither is any so compleat , but may admit of further improvement or perfection . DISPARITY . I. GOd is an everlasting God , has his being of himself , a most spiritual and immaterial substance , incomprehensible in his Essence , and so beyond Humane and Angelical Conception . If our earthly house of this Tabernacle were dissolved , we have a building of God , an house not made with hands , eternal in the heavens . II. But God is a Spiritual Habitation , and accommodates the Soul , or inward man , with whatsoever conduces to his eternal happiness : he provided a seat in Abrahams Bosom for poor Lazarus , &c. and will receive his Saints into himself where they shall dwell for ever . III. But God the heavenly Habitation is subject to none of these accidents , can receive no hurt , and is everlasting — Yesterday , to day , and for ever the same , never to be antiquated , and needs no reparation ▪ &c. IV. But God is a shelter from all kind of spiritual danger ; he dwells safely that dwells in him : Thou shalt not be afraid for the terrour by night , nor for the Arrow that flieth by day , nor for the pestilence that walketh in darkness , nor for the destruction , &c. because thou hast made the Lord which is my refuge , even the most High , thy habitation , there shall no evil befall thee , neither shall any plague come nigh thy dwelling , &c. Here no Thief can b●●eak thorough , nor Moth corrupt , nor can the Possessor be turned out by all the Enemies in the world . V. God cannot be circumscribed by any limits , but is infinitely capacious and receptive of all , that through Christ come to him ; and so absolutely perfect , as that he needs no addition , alteration , or diminution . COROLLARIES . 1. FRom the foregoing particulars we may infer the necessity of self-examination , viz. whether we have any Interest in this Heavenly Habitation ; in order to which , the particulars following are presented as the proper Notes and Marks of a Dweller in God. ( 1. ) Hereby know we that we dwell in him , and he in us , because he hath given us of his spirit , 1 John 4.13 . which makes men and women heavenly , and spiritual , and so , fi●● Inhabitants to dwell there . ( 2. ) If we dwell in love to God , 1 John 4.16 . Deut. 11.1 . then we dwell in God ; for to love him is to keep his Commandments : This love must be with all our hearts , and to him above all others , for he will have no Competitor . ( 3. ) If we love one another , God dwelleth in us , 1 John 4.12 . and his love is perfected in us ; if Brotherly love continues among us each to other , it is a very certain mark that we dwell in this Habitation . ( 4. ) Sincere confession , and sound belief that Jesus is the Christ , or the Anointed of God , argues a Child of God , 1 John 5.1 . to such this Habitation is open — We must believe that he is our Saviour , and our Soveraign , a Priest to attone , a Prince to rule , and a Prophet to teach us , 1 John 4.15 . Whosoever shall confess that Jesus is the Son of God , dwelleth in God , &c. ( 5. ) A life of Divine Communion and Contemplation is an evident sign of dwelling in God ; such are with him in the Mount , and partake of his blessings , &c. ( 6. ) A serious return from wandering , and a hearty Renuntiation of all resting places short of this , denotes an Interest in this Habitation . 2. From hence we may infer the absolute necessity of a diligent Inquisition , how we may obtain this Eternal Habitation for our Inheritance , considering how many Beasts of Prey are watching to devour us , and the impending Storms that threaten us , in such a day as this is . 3. We may infer the folly and madness of such as take up their rest in the base and contemptible dwellings of this world , that bid their Souls take their ease , wallowing in brutish sensuality , and neglecting this holy Habitation . 4. It concerns us to be very circumspect in our walks , that we be not turned out of Possession , nor lose our hopes and assurance of it . Men are very careful that the Deeds and Evidences relating to their Earthly Possessions be Authentick , and safely kept , much more should Christians be so of this Eternal Mansion . 2. This should keep us from murmuring , if we have not such stately Fabricks as others to dwell in here , because this Heavenly Habitation ( that infinitely excels all Earthly Structures , though never so glorious ) is ours . 3. Let not God lose the glory of so gracious a condescention , in becoming a Habitation for us — Let us not slight his infinite love , that provided this shelter for us , from the danger of the open and unguarded Fields . 4. Let it be an encouragement against slavish fear ; to be afraid of Man ( who is a Worm ) is to forget where you are . 5. Let sinners be advised to hasten to this resting place , and get an Interest in this Habitation , else their security is a certain fore-runner of destruction . For , 1. They lye open , and exposed to all sorts of Spiritual Enemies , and Soul-calamities , from the Devil , wicked men , and innate corruption . 2. Now there is an opportunity , let it be taken hold of , or else the day of Grace may be past , and the Market ●●ver , without possibility of recalling it . 3. Christ stands with his Arms spread to receive them , he is an open Door to let them in , and partake of the joys and glory of this house , &c. 4. It is a most unnatural cruelty to their own Souls ; for if they slight it , they become Self-Murderers , and Instruments of their own Damnation . 6. Lastly From what hath been said , we may infer the superlative happiness of good men , whose Habitation the Great God is ; for they shall be safe there from all kinds and degrees of danger and disturbances , made Partakers of whatsoever is good and desirable , and that for EVER AND EVER . God an Husbandman . JOHN 15.1 . My Father is an Husbandman . IN this Metaphor four things are implied or supposed . 1. That an Husbandman must have ground to work upon . 2. A Stock to Defray the charges and expence requisite to manage it . 3. Skill and Knowledge to perform it . 4. Instruments , and whatsoever else is needful for such an Undertaking , or Employment . In these Respects God may be said to be an Husbandman , because 1. He is a Rich Husbandman ; For all the world is — the earth is the Lords , &c. 2. A great and honourable Husbandman ; For all Bow before him . 3. A skilful and wise Husbandman ; For none can teach him . 4. A diligent and careful Husbandman ; For no neglect can be charged upon him . 5. A generous and liberal Husbandman ; For all partake of his Bounty . For a further illustration take the following Parrallel . METAPHOR . I. A Rich Husbandman has not only fruitful Fields , Vineyards , Gardens , Orchards , &c. But also some barren Heaths , Commons , and Wildernesses . II. A rich Husbandman has many Beasts , some of which are of a hurtful and mischievous nature , which he fetters or ties up , restraining them by some invention or other from doing injury to his other Cattle , and breaking into his Gardens or Orchards to spoil his precious flowers and tender plants . III. A Husbandman puts some of his Cattle into fat pastures to feed and fatten them against the day of slaughter . IV. A husbandman expects not that return and increase of precious and profitable fruit from the dry heath and barren Wilderness , as from the rich Valleys , Gardens , Fields , Vineyards , &c. which he hath bestowed much cost and labour upon in manuring , sowing , planting , watering , dressing , &c. V. A husbandman divides and separates his land , ( especially that which he designs for tillage and principal use ) from other mens . Every one knows his own land , and to this end they have landmarks and the like , by which propriety is preserv'd . VI. A husbandman doth not only divide and separate the land that he designs for special use , whether Orchard , Field , or Vineyard , from all other ; but also makes a Fence or Wall about it , especially if it be taken out of a waste Wilderness or a barren and common Heath or Field , otherwise the fruit might soon be eaten up or trod down by the Beasts of the Field . VII . When a Husbandman hath Fenced or Walled in his ground , he digs or plows it up , in order to the manuring of it , and making it good soyl , fit for the use intended , whether for choice grain , plants , or other things . VIII . A husbandman finds some ground more hard , stony and barren than others , and what the Plow cannot break up , the Spade and Mattock must ; If it be very rocky , a Hammer is used to break it in pieces . IX . A husbandman finds by experience that no ground till it be well manured and Planted , brings forth any thing but what naturally grows of it self . Choice plants must be set , and seed must be sowen if we will expect fruit . X. When a Husbandman has ploughed or digged up his Field , he discovers the nature and quality of the ground ; and finds much Filth , Worms , Weeds , and loathsome trash are turned up , which before lay hid ; so that we many times wonder , that land so fair in appearance should prove so naught . XI . The husbandman takes much pains and bestows great Cost to make his barren ground fruitful , and destroy those hurtful Weeds which would Choak the seed , deprive it of nourishment , and so spoil its growth — He also lays on much Dung to fertilize it and make it yield the greater Crop. XII . Though the husbandman doth not find his ground immediately so good and fruitful , as to Answer his just expectation considering his labour and cost about it ; yet for all that he gives not over , nor slacks his hand , as if it would never be good ; but on the contrary pursues his endeavour , in hopes that what fails in one year , may be effectual in another . XIII . The husbandman grudges not at the cost he is at , to make his ground fruitfull , but does it with a willing mind and very chearfully . XIV . A husbandman sees when his field is plowed and sowed , that it must be water'd with the dew of Heaven , or it will not thrive . The Earth cannot bring forth , unless the Heavens distil their precious drops , and refreshing showers upon it — therefore he prays for rain , and if it rains not , he opens his sluices to water his Meadows and other low Ground to make it fructifie . XV. The husbandman finds that low Grounds , Valleys and Meadows by Rivers sides are most fruitful ; whereas Mountains , Heaths and Hilly grounds , how lofty soever they seem , are commonly barren and unfruitful : And though they may for a time bring forth , yet by the scorching heat of the Sun , and for want of moisture by which it should take deep root , 't is so parched and burnt that it rarely ( if at all ) comes to maturity . XVI . A husbandman takes much pains to weed his Gardens and prune his Trees , and if he finds the weeds come up thick , especially such as are of a hurtful and mischievous kind , he uses all ways and proper means to destroy them , lest they should spoil the fruit of his Garden , Field , or Vineyard , &c. Yet notwithstanding some reliques of the old roots are left , which are apt to spring up afresh , unless continually cropt off and kept short . XVII . A husbandman , in consideration of all his labour and charge , expects fruit answerably from his husbandry . XVIII . A husbandman often goes to see the success of his labour and how his Corn and other Plantations thrive , and is much delighted and comforted to find a good increase and fair hopes of a great Crop ; to reward his pains . How he rejoyces , when he finds every Vine full of thick Clusters , every Tree loaden with Fruit , and the Valleys covered with precious Corn ? XIX . The husbandman is exceedingly grieved , when , ( on the contray , ) he finds his fields barren or blasted , and his hopes of a plentiful harvest disappointed . XX. When the husbandman finds many Trees and Branches barren , or without sap or life , after all the means he hath used , he cuts them down for fuel , because they should not cumber the ground , nor hurt others . XXI . A husbandman hath many Servants which he employs to work in his Vineyard , or as Labourers in his Harvest . XXII . A husbandman that hath in his house , a faithful , labourous , an experienced servant , highly prizes him , he is esteemed above any that are unskilful , slothful , or negligent in their business . XXIII . The husbandman oftentimes finds his pleasant trees , choice plants , and fruitful fields annoyed and greatly damnified by Catter-pillars , and other hurtful Vermine . XXIV . When the husbandman finds his Fields or Vineyards quite barren , and that no manuring will help , but thorns , briars and weeds abound , he plucks up the hedges and lets it lie fallow and common to all . XXV . A husbandman Fans or Winnows his Corn to sever the Chaff from the Wheat . PARALLEL . I. GOd Almighty is a very rich husbandman — The Earth is the Lords and the fuln●●ss thereof . He hath many fruitful Fields , Vineyards , &c. where the Gospel is professed — And many barren Heaths , Mountains and Wildernesses ▪ the Pagan , Heathen , an unconverted parts of the World , which yield little or no profit . II. God lays claim to all the Beasts of the Field , the wild and devouring Beasts of the Forrest . Every beast of the Forrest is mine ( saith the Lord , ) and the Cattle upon a thousand Hills — The Fowls of the Mountains and the wild beasts of the field are mine . No man be he never so brutish , vile , and mischievous ▪ but by right of Creation is the Lords , though strangely degenerate from what he was and should be ; such he fetters , chains and ties up , that they cannot destroy the poor . The oppressors , persecuters and spoilers of the Earth , would soon break in and spoil Gods vineyard ▪ but that the Lord puts hooks into their Jaws , and puts bounds to them which they cannot pass . III. God suffers the wicked to feed in fat Pastures , to wallow in plenty , eating the fat and drinking the sweet of the Earth , but 't is for the day of slaughter — such as have all their good things here . IV. The Lord does not expect , that Heathens , and Infidels ( who are like dry and barren ground ) should bring forth or yield him so much increase and fruit of grace and holiness as those people and nations to whom he hath afforded his blessed Gospel , and those Churches that he hath planted and bestowed much cost and pains upon . Where much is given a suitable improvement is required , and where but little the improvement of a little . V. God separates his people from all the people of the world , to be a peculiar inheritance unto himself . There they have bounds set them , viz. Holy laws and institutions , within which they ought always to keep that they mix not themselves with the world ; to pass which bounds is a high and provoking evil . VI. God Almighty takes special care of his Church , and of every branch and member thereof . And for their preservation hath made a hedge a fence , yea a glorious Wall round about them : This the Devil knows , and nothing troubles him more , hast thou not made a hedge about him , and about all that he hath ? See more in the Metaphors of a Garden and Vineyard . VII . The Lord doth by his word plow up the fallow ground of our hearts . When he threatned spiritual Judgments upon Israel ( his ancient Vineyard ) he says by the Prophet it shall not be digged , but there shall come up briars and thorns . Before our hearts are digged up , they lie fallow : Break up your fallow ground . And sow not among thorns . VIII . The Lord finds all our hearts naturally very hard , yet some more hard and obdurate than others . And that he may effectually break them into pieces he uses divers Instruments ; some of his Ministers come with the smooth plow of the Gospel — Others with the Ma●●tock of the law from Mount Sinai . Some denounce the threatnings in Gods word , like a hammer to break the Rock in pieces . IX . The Lord shews us in his word that no Persons whatsoever can bring forth good and acceptable fruit , till by the word and spirit of grace they are wrought upon , and planted or sowen by him . X. When God hath through his word and holy spirit broken up the sinners heart by powerful convictions ▪ so that the inside of the soul is ( to it s own sight ) as it were turned outward , as in the case of the woman of Samaria who cried out , Come , see a man which told me all things that ever I did ; and as 't was with the Jews Peter preached to , who cried out what shall we do ? Then the filthiness of the soul and its horrid pollution appears , and the poor man cries out , I did not think there had been so much abomination in my heart , that I had been such a Rebel against God. O the pride , the lust , the blasphemy , hard heartedness , vanity , folly and unbelief I find there ; who could think I had such a prodigie of wickedness ? XI . The Lord takes great pains , uses many ways , and bestowes great cost to make his People bring forth fruit unto him ; he sends his word , his spirit , his Ministers , sets Conscience on work and if all will not do , but that weeds of Corruption still spring , and roots of bitterness remain , he sends afflictions to humble and cleanse them , and destroy the power of sin . XII . Though the blessed God sees his people do not Answer his unwearied pains , but that abundance of earthliness ▪ barrenness , and unprofitableness still remains in them , yet be gives them not over , but with much patience waits year after year , not sparing continual labour in order to their Reformation , that so they may bring forth more fruit unto him . XIII . The Lord bestows his choicest mercies upon his heritage with the greatest chearfulness — I will rejoice over them to do them good , and I will plant them in this land assuredly with my whole heart , &c. 't is freely given , and without grudging he has done as much as could be done to his Vineyard . XIV . The Lord God knows that though the Church ( his spiritual Vineyard ) be sowed with good seed and planted with choice plants ; yet they cannot grow nor prosper unless watered from heaven with Divine showers and refreshing dew . And therefore God opens the sluices or windows of heaven , and makes the Fruits of the earth flourish and wonderfully increase ; the rain , &c. watereth the earth and maketh it bring forth and bud that it may give seed to the sower and bread to the eater , &c. XV. The Lord declares in h●●s word that the lowly and humble soul is the most fruitful . Christ says he went down to see the fruits of the Valley , his chief expectation is from them that lie low in their own sight . Trees planted by the water-courses thrive best and bring moist fruit . The rain glides off from Hills and Mountains , and the Valleys receive it . The lofty , proud , self-conceited person is barren and fruitless , the savour of Gods grace abides not on their hearts To this man will I look that is poor and of a contrite spirit ; he that sees its own emptiness , and has no confidence in the flesh , but whose trust and dependency is upon Christ , is the thriving and fruitful person , that ( like the tree by the waterside spreading his roots by the River ) shall not see when heat cometh ; but his leaf shall be green , and he shall not be careful in the year of Drought . XVI . The Heavenly husbandman bestows much pains that he may destroy the weeds of indwelling sin and corruption in his people . He uses various means , as his word and holy spirit , trials , afflictions , &c. in order to that end ; by these he digs up those weeds by the roots , as worldly mindedness , unbelief , and sensual lusts , which else would choak the good seed , though some remains of them are left behind ( to keep us humble and watchful ) such ill weeds grow apace and are ready to spring up when the least liberty is given . By these also this blessed husbandman prunes and pares of suckers or superfluous branches , which ●●eed upon that sap which should nourish his tender plants , such are , carnal divisions , strife and unnecessary contention among Saints , busying themselves about idle and unprofitable notions , or matters of slender consequence , neglecting in the mean time those serious and practical parts of Christianity which are of absolute and undoubte●● nec●●ssity : these are the spiritual suckers of our time , and are the cause that so many lean and barren souls are found in this spiritual Vineyard . XVII . The Heavenly husbandman waits for the fruit of his fields also . He looked , that it , ( viz. his ancient vineyard ) should bring forth grapes , Isa. 5.2 . Went three years ? seeking fruit on the fig tree , &c. And wh●●n the time of fruit drew near , he sent his servants to the husbandmen that they might receive the fruits of it , &c. Where God sows plentifully he expects a sutable crop , where much is given , much is required , where we have many means of increase of grace , the Lord will expect the fruits of holiness from his people . XVIII . The Lord loves to visit his vineyard often , and delights to behold the flourishing graces of his people - He is gone Down into his garden , into his beds of spices , &c. He eats his pleasant fruit , he takes pleasure in his Saints , and will beautifie the meek with salvation . Let us see ( says he ) if the vine flourish , whether the tender grape appears ▪ and the pomegranat●●s bud forth : there will I give thee my loves . He rejoy●●es to find his people abound with graces , which are the blessed fruits of the spirit , no Ambrosia so sweet to this heavenly husbandman , as the holy performances of his Saints , which is the effect of his own cost and labour . XIX . The Lord expresses great grief when his people bring forth no fruit , or which is worse , wild fruit — he looked that it should bring forth grapes , and it brought forth wild grap●●s . How he complains by the Prophet — She ( viz. the vineyard Jerusalem ) was plucked up in fury — the East wind dri●●d up her fruit — Fire hath devoured her fruit , this is a lamentation and shall be for a lamentation . How it grieves the Lord to the heart , when his servants ( his Ministers , ) return this account we have laboured in vain , and spent our strength for nought ▪ &c. XX. When the Lord finds any barren or withered branch in his husbandry past hope of recovery , he cuts them 〈◊〉 ▪ every branch in me that beareth not fruit he taketh away . Christ cursed the fruitless f●●g tre●● and immediately it was dri●●d up : this cutting off may be done by the immediate hand of God , ●●ith — in Spirituals or Temporals ▪ or by the censure and excommunication of the Church . XXI . God h●●th also many workmen in his Churches , divers painf●●l labourers in his harvest ; Mini●●ers of the Gospel are spiritual harvest men . We then as Workers together with you , beseech you also that ye receive not the grace of God in vain . XXII . A faithful experienced and laborious Minister the Lord values above thousands of slothful , false hearted , and self seeking ones , who care not for the flock , so they have the fleece , and if they have the wages care not for the work . Moses was faithful in his house , and therefore esteemed : but Corah and h●●s Company , ( that fain would have been lookt upon as appointed by God like Moses ) were swallowed up . XXIII . The Church of God often suffers , and is much spoiled by those innumerable swarms of Locusts or Catterpillars that came out of the bottomless pit , by which , according to the opinion of divers eminent Writers , are meant the great swarms of Popish Priests , Friars Monks , Jesuits , and even all the whole tribe of the Romish Hierarchy , who are fitly likened to Locusts , which , as Naturalists say , are a little vile kind of vermine that spring out of smoak , flying together in vast numbers , gnawing , eating up or destroying all green things and fruits of the ea●●th , being a very slothful and idle creature , resembling the Popish Clergy exactly ▪ who are bred out of the smoak and darkness of hellish ignorance ; they are slow bellies living upon the sweat of other mens brows . To such Kingdoms or Countries as abound with pleasant plants they flock in swarms , where they make havock and lay wast all green things in the Church of God ( as this and other Nations have felt and still feel ) infecting thousands with their damnable devices , superstitious practices and inventions . XXIV . When God finds a Church or people without the life and power of grace and religion ▪ cold and lukewarm , having only the Carkass of external profession ▪ and that no calls nor endeavours will reclaim them , he withdraws his presence , removes his Candlestick , takes away the hedge and lays it waste — Go to my place in Shilo where I set my name at first , and see what I did to it for Israel 's wickedness . So Sardis , Ephesus Smirna , Philadelphia , &c. and the rest of those once famous Asiatick Churches , are become a barren and waste Wilderness . XXV . The Lord by his word and spirit ( which is as a fan in his hand ) severs the chaff and refuse part of his Children , that nothing but the pure grain and seed of grace may remain in them , and oftentimes by affliction winnows his Church , Severing the true Christian from the dross and chaff of hypocrisie — I will sift the house of Israel — as Corn it sifted in a sieve , &c. METAPHOR . I. SOme husbandmen hire their ground , and pay Rent for what they have . II. A husbandman maybe dispossest of his farm and turn'd out of all his estate , by an enemy , or the injustice of a party stronger than himself . III. The husbandman thrives or grows poor , a●●cording as his husbandry gives good or bad returns . IV. Husbandmen often faint , and grow weary of working . V. Husbandmen know not the success and event of their labour , nor the nature of some ground till they try it . VI. Husbandmen cannot rain to water their fields ; 't is God that gives the increase for which their dependance must be ▪ upon him . VII . The husbandman cannot make bad trees bring forth good fruit , nor barren trees bear , nor some sort of ground good let him do what he can . VIII . Storms , Tempests , excessive Rain , Snow , Heat or Cold often force the husbandman to a cessation of his labour , and an enemy may compel him from his work . IX . A husbandman grows old , and dies , and leaves his husbandry . DISPARITY . I. BUt God is the proprietor and proper owner of all the Nations and people of the Earth ▪ whatsoever is under the whole heavens ( saith the Almighty ) is mine . II. God cannot be dispossest , or turned out of his inheritance ; for no strength or power is able to stand before him : none can oppress him , or take his right from him , against his will — he can destroy at once all that rise up against him . III. God , though he lays out very much to cultivate a Nation , Church , or People , is never the poorer his treasure is inexhaustible , and can receive no addition nor diminution . Can a man be profitable to God ? My Goodness ( saith David ) extends not to thee . All that he doth , is for his Creatures profit . IV. God in a proper sence cannot be weary , therefore in Scripture when we read of his being weary , 't is spoken ( by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) after the manner of men , by way of condescention to our capacities , after much patience and forbearance ; and finding no fruit , he is said to be weary , not properly but as before — the everlasting God , the Lord , the Creator of the ends of the Earth fainteth not , neither is weary . V. But God knows all things , the hearts and spirits of all men — he knows what nation or people will prove fruitful or otherwise , before his word and spirit are employ'd to cultivate and try them . VI. God can cause it to Rain when he pleases externally upon the earth ; and spiritually upon his people : he can cause his precious dew to distil upon the tender herb , and showers of rain to fall upon the grass . VII God can make the vilest and worst of sinners to bring forth good fruit , when his grace converts them , and the barrenest souls to be fruitful souls . VIII . None can hinder the Almighty from his labour — I will work and who shall lett it . IX . God the spiritual husbandman , never grows old , and can never die , but is ever taking care of his husbandry . COROLLARIES . 1. THis shews the wonderful condescension of the great and Almighty God in comparing himself to an husbandman , an Employment of great toyl and very hard labour , yet profitable and honest . 2. Shews the great priviledge , dignity and security of the Church of Christ , being the plantation of the great God , in which he takes delight ; the rest of the world being like a barren and howling Wilderness to it — Wo is me that I sojourn in Mesech and dwell in the Tents of Kedar . 3. It shews the necessity of being truly grafted into this vineyard ; a bare profession will not do , as in the foolish Virgins case — he has a quick eye , and will soon find out such as bear no fruit , or are rotten at heart , such he cuts down and burns . 4. Here 's cause of joy to those that are truly implanted into Jesus Christ , they are under his special care and watch , they shall flourish , and bring forth fruit in old age — Walled in on every side , and so very safe . God a Builder . Psal. 127.1 . Except the Lord build the House , they labour in vain that build it . Prov. 9. Wisdom hath built her a House . Heb. 3.4 . But he that built all things is God. IN these Scriptures , and many others , God is called a Builder , which is a Metaphor taken from Carpenters and Masons , that build Houses : The Hebrew word by which Building is express'd , is derived from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * aedificavit , extruxit Domum vel Vrbem , to build or rear a House or City , 1 Kin. 10.4 . Metaphorically , 't is put for Procreation and Education of Children , of which Families are as it were built , Gen. 16.2 . ( 2. ) For repairing decayed Places , 1 King. 12.25 . ( 3. ) For the Restauration , Preservation , and Exaltation of God's People , Jer. 31.4 . The Greek word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , preparo , instruo , to prepare or build up , is ( as Illyricus says ) a military Word , and signifies ( vasa instrumentáque castrensia colligere ) the gathering together of Vessels or Vtensils of the Camp , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Vessel . God may be said to be a Builder , in a four-fold respect . 1. He created or built the visible World. 2. He built or constituted the Church Militant . 3. The Church Triumphant . 4. The Invisible World , the Celestial City , or New Jerusalem , for the Church Triumphant to inhabit , when the visible World is dissolved . In a Builder we are to consider three things , viz. Skill , Strength , Action : 1. Skill to contrive ; 2. Strength to provide ; and , 3. Action to compleat : All which are fairly applicable to God as a Builder , as appears in the following Particulars . Metaphor . I. A Builder is an Artist , a Man of Wisdom , to contrive the fittest Model of the Whole in general , and of the distinct Rooms and Parts in particular . II. A Master-Builder usually hath a principal or Head-Workman , to whom he imparts his Secrets in his great and weighty Contrivances , who is to enter upon the chiefest part of the Work ; and not only to work himself , but to order and direct all subordinate Workmen . III. A Master-Builder hath the Figure or Idea of the Materials in his Mind , of which the Fabrick is to be compacted , and gives Order for the bringing them forth , to answer his great Project and Design . IV. A wise Master-Builder lays a Foundation , to set that Fabrick upon , that he intends to build for a House . City , or any kind of Edifice , which cannot stand without it , as Christ tells us . V. A Builder puts his Workmen into Order , and his Materials into their proper places ; the Stone , Brick , Timber , Lead , Iron , Brass , Silver , &c. VI. A Builder raises Fabricks of several sorts : some of higher Consideration and Grandure than others , as Temples , the Palaces and Thrones of Princes , Noble and Great Men's Houses , inferior Dwellings , and dismal Prisons . VII . A Builder gives Ornament , as well as Form and Being , to a House . VIII . A Builder is a great Benefactor to the World , in making Places both for Safety and Conveniency . IX . A Builder is pleased with his Work , when finished , and is worthy of Honour for it . Disparity . I. GOD , the first Founder and ! Builder of all things , is that great Master of Wisdom , of whom it is said , that he finds out knowledg of witty Inventions , that he is wise , and perfect in knowledg ; that his Wisdom is unsearchable , and his Ways , Contrivance , and Projections past finding out , in his Works of Creation , as well as Providence ; for not Man only is fearfully and curiously made , but all his other Works so well contrived , that it is not possible for any to mend them : In Wisdom hast thou made them all . II. God , the infinite and most wise Contriver , hath his Word or Son , who is called the Wisdom of God , and a wonderful Counsellor , to be his Head-Workman , who was in the Bosom of the Father , and understood all his Secrets , by whom he made the Worlds , who is called the Son , the Character , Image , or Representative of God , without whom there was nothing contrived or made , that was made ; either things in Heaven , or things on Earth , visible or invisible , whether Thrones , Dominions , or Principalities ; all things were made by him , and he was before all things , and from him came Order and Direction to all subordinate or secondary Causes . III. God , the Builder of all things , had the Idea in his own Mind , and gave Order for the bringing of them forth , in order to suit his most wise and wonderful Purposes : for as known to God are all his Works from the beginning , so he said , Let the Heavens , the Earth , the Water , the Air appear ; and they did so . IV. God , this great and wise Master-Builder , hath planted the Heavens above , and laid the Foundations of the Earth beneath : which when we consider , that they have no bottom , but the Air and the Water , we must resolve it into his own Power , which can do every thing , or his Word or Son , who bears up the Pillars of the Earth , and upholds all things : He looked for a City which hath Foundations , whose Builder and Maker is God. V. The God of the whole Earth did at the first put all Materials into their proper places , and assigned all his Servants their respective Work ; the Heavens above the Air , the Air above the Earth , and the Earth above the Waters . Christ is Head-Workman above Angels , Angels above Men , Men in Work and Business above the Fowls of the Air , Beasts of the Field , creeping Things of the Earth , Fishes of the Sea. Men above one another , in respect of his Church , ( his spiritual Building ) Moses above Joshuah , and ordinary Prophets ; Aaron above other Priests ; Apostles above Evangelists , and ordinary Ministers : And all to shew his wonderful Skill and Wisdom . Angels to keep his Commands , and sing Praise ; the Heavens to declare his Glory , and the Firmament to shew his handy Works . Moses to manifest Wonders on Earth , Aaron to celebrate his Worship , John Baptist to set forth Jesus , the Apostles to plant Churches , and preach the Gospel to Jews and Gentiles . — Elders of a lower Rank ; — Apollo , and Evangelists : All which have their peculiar Work and Place assigned , by the great Architect of the whole Universe . VI. God hath set his Stories in the Heavens , where his glorious Majesty dwells , and Jesus , our great High-Priest , sits at his right hand ; where all the Angels are seated in Glory , and the Spirits of just Men made perfect surround the Throne of God and the Lamb : The Earth for Men : The dismal Prisons and Regions of Darkness , for disobedient Spirits , and evil Angels . VII . God hath not only beautified the Meek with Salvation , but adorned New Jerusalem , where the Saints shall dwell , with so high and Soul-ravishing Excellencies , as the most sublime Rhetorick can set forth : as Gold , Pearl , Diamonds , and other precious Stones ; the Street , pure Gold ; the Building of the Wall , Jasper ; the Foundations , precious Stones ; and the Gates , Pearls . VIII . God is a great Benefactor , who hath made Buildings both for Safety and Conveniency : He made the Fountains to contain the great Deeps , to keep them from breaking out upon the World ; he has made Windows in Heaven , to keep the Waters above from falling down too furiously , to the prejudice of Man and Beast : He hath made Chambers , to keep in the roaring Winds , from annoying Mortals with constant and impetuous Blasts : The raging Element of Fire he hath confined to its proper Region , where it cannot harm us without his permission . He hath given us a pleasant and fruitful Earth , a comfortable and refreshing Air , a beautiful and delightful Heaven , which he has placed as a Canopy over us . — He has constituted a good and holy Church , which is as a Wine-Cellar to supply all our Wants , where he has placed the Word , the Spirit , the Ordinances , good Counsel and Instructions , suitable Comforts and Consolations ; there is the Wine , the Oil , the Balm , the Bread , where he feeds his Lambs , and makes his Flocks to rest at Noon , satisfying with Favour , and filling with the Blessings of his Bounty : He will abundantly bless Sion's Provision , &c. IX . God is pleased with his Work , when finished : He looked upon all things which his Hand had made , and behold it was very good . — He is worthy of Honour for what he hath done , because they are great things , mighty things , wonderful things , without number : So that it might be said , as David , O give thanks to the Lord , who by his Wisdom made Heaven : Let all the Host of Heaven , and all the Inhabitants of the Earth , praise , &c. Metaphor . I. AN earthly Builder is but a mortal Man , subject to Weakness and Death . II. The earthly Builder has but a small pittance or measure of Skill and Wisdom ; 't is but the Wisdom of a Son of Man , as light as Vanity , and next to Foolishness . III. Earthly Builders are fain to pause , study , and consider , before they bring forth their Devices . IV. The earthly Builder must have Materials to work upon , and Servants to employ . V. An earthly Builder cannot effect his Purposes in point of Building , by his Word , without Work and Labour . VI. The earthly Builder must have much time allowed him to finish a great and famous Fabrick . VII . An earthly Builder lays the Foundation of his Work upon a brittle substance , or at best upon a Rock , which is capable of Dissolution . VIII . An Earthly Builder builds but little , comparatively , as some Towns , Cities , or part of them , &c. IX . An earthly Builder may be out-done by a Successor . X. An earthly Builder builds for other Men , all being not for himself . XI . An earthly Builder is capable of Improvement in his Skill ; for Experiment , and second Thoughts , instruct him in some Points he was before ignorant of . XII . An earthly Builder oft-times undoes what he hath done , plucks it down to make it better . Disparity . I. GOD , the heavenly Builder , is a mighty God , the everlasting and everliving God , with whom is no beginning of Days , nor end of Life . II. The heavenly Builder hath all the Treasures of Wisdom , he is full of Wisdom and Knowledg , he is essentially wise and skilful , and gives all the Wisdom and Skill , that is possess'd , enjoyed , or used by Men or Angels : 'T is unsearchable , past finding out , beyond all comprehension , so profound , that Angels are Fools in comparison of him : — He charges his Angels with Folly. III. The heavenly Builder ( having all Wisdom and Knowledg ) sees by one Act , ( uno intuitu ) all things that are necessary and commodious , and needeth not to suspend Actions till after Study and Consideration , nor stay for any one to be his Help and Counsellor , because there is none able or fit to teach him : Who hath been his Counsellor ? &c. IV. The heavenly Builder can make Matter fit for his purpose , where he finds none ; even as all Things that are seen , were not made of things that do appear , but of Matter that was void of Form , of which there was no pre-existence , but it was made out of nothing , and then formed into a glorious Globe , and most beautiful Fabrick , by him , who alone ( that is , without the help of any other ) doth great Wonders ; that by Wisdom made the Heavens , &c. V. God does all by a word of his Mouth . — Let there be a Heaven , and immediatly it appears ; let there be an Earth , and it was so , &c. as Gen. 1. VI. But God doth his Works , which are exceeding , in a moment ; He just pronounces the word , and it is done . VII . But the heavenly Builder laid his Work upon a sure and unshaken Foundation , upon an impregnable Rock , firm and immoveable against all violence whatsoever , viz. his own Almightiness , than which nothing can be more permanent , &c. VIII . The heavenly Builder has been the Erector of the whole Fabrick of the Universe : He that built all things is God. IX . But none can mend the Work of God , nor take the Glory from him : His Works shall praise him for ever , &c. X. But all the Buildings that God makes are for himself ; he is no Man's Workman or Servant , but hath made all things for himself : For his own Pleasure they were and are created . XI . But God is perfect in Knowledg , and therefore uncapable of Addition to it . None can tax him of Hastiness , Failure , or Inadvertency . All Sciences meet in Him , as their proper Center . XII . No such thing done , or need to be done by God : No Angels unmade , or Heavens dissolved , or Souls annihilated or extinguished , or Seas dried up , to put them into a better Form : I know that thou canst do every thing , and that no Knowledg is hid from thee . Corollaries . 1. FRom these Particulars we may observe , That if God be the Builder of all things , then the Work must of necessity be very well done , for no human Architect can mend it . 2. That it is very rational , that he should be acknowledged and praised by his handy Work. 3. That there is good Reason that all should be at his disposal , for he gave them Being . 4. That Men have no cause to murmur , because they have no greater part of this World than God allots , for they ought to acquiesce in his Will. 5. That in all our Wants we should apply our selves to Him , that gives liberally , and upbraideth not ; for we can have no Supply elsewhere . 6. That in all Projects and Undertakings we should seek Counsel of this great and wise Master-Builder , and observe his Leadings in all Enterprizes . 7. That good Men have no reason to be troubled for worldly Losses , for all is the Lord's , and he will surely give them what is fit for them . God a Man of VVar. Exod. 15.3 . The Lord is a Man of War. 1 Sam. 17.45 . The God of the Armies of Israel . Isa. 47.4 . The Lord of Hosts , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus Exercituum . Observation , God is compared to a Warrior . TO illustrate this Similitude , we shall shew , 1. What Wars the Almighty God engages himself in . 2. What manner of Warrior he is . 3. In what respect he is parallel with earthly Warriors . 4. The Disparity betwixt them . 5. Draw some Inferences or Corollaries from the whole . 1. The Lord is engaged in a Spiritual War against the Ungodly , that remain obstinate and rebellious against him . He judges the Righteous , and is angry with the Wicked every day : If he turn not , he will whet his Sword ; he hath bent his Bow , and made it ready : He hath also prepared for him the Instruments of Death , he ordaineth his Arrows against the Persecutors . If I whet my glittering Sword , ( saith the Lord ) and mine hand take hold on Judgment , I will render Vengeance to mine Enemies , and will reward them that hate me : I will make mine Arrows drunk with Blood , ( and my Sword shall devour Flesh ) and that with the Blood of the Slain , and of the Captives , &c. 2. The Lord is concerned , and oftentimes engages himself in Temporal or National Wars and Battles : 'T was He that led Joshua forth as an armed Man , against the Canaanites . Hence he is called , the God of the Armies of Israel . I know not ( saith an eminent Writer ) any one thing , where the Providence of God is more fully set out in Scripture , than in the Workings of it about Wars . It was the Lord that brought up Nebuchadnezzar against the Cities of Judah , and stirred up the Medes to destroy the Babylonians . Q. But what manner of Warrior is God ? A. 1. He is a Righteous and Just Warrior . The proud haughty Princes and Potentates of the Earth , many times take up Arms upon unjust grounds , and pick Quarrels for vain-glorious and ambitious Ends : If they see their Neighbour thrive , as if it were an Eclipse to their Glory , they invade him , and imbrue their cruel Swords in Blood and Slaughter , sacrificing the Lives of many thousand Innocents , to gratify their avaricious and damnable Lusts : Whereas God never proclaims War , nor draws the Spiritual Sword against any Soul , People , or Nation , but when there is just cause , and no other means will do : Shall not the Judg of all the Earth ( says Abraham ) do Right ? 2. The Lord is a skilful and expert Warrior , he knows how to marshal his Host , and set his Battle in Array . There is no Policy in War , nor Stratagem in the Military Art , but he understands it . 3. He is a mighty and terrible Warrior . He can shake the Heavens by his Voice , and make the Mountains quake before him : With him is terrible Majesty ; he is the Lord mighty in Battel . He makes the Earth to fear , and the Inhabitants thereof to melt , so that the Men of Might shall not find their hands . He can make Emperors as Stubble to his Bow , and mighty Kings as Chaff before the Whirlwind . He makes Beelzebub , with all his Guards , to tremble , and fly into Darkness it self , to hide themselves . He cuts off the Spirits of Princes , and is triumphant over the greatest and proudest Monarchs . Alexander , Pompey , Caesar , and Tamberlane , have all yielded to this invincible Conqueror . If he shews but a Finger on the Wall , he makes proud Belshazzar quake ; and can employ inanimate Creatures , to terrify and destroy Pharaoh and his Host. 4. The Lord is a victorious and prevailing Warrior ; when he rises up , he devours at once . He bears long , before he stirs up himself like a Man of War ; he is not quickly provoked . I have ( saith he ) for a long time held my Peace , I have been still : Now I will cry like a travelling Woman , I will destroy and devour at once . The Lord shall go forth as a mighty Man , he shall stir up Jealousy like a Man of War : He shall cry , yea , roar ; he shall prevail against his Enemies . 5. He is a Kingly Warrior , or General of a mighty Host : All the Inhabitants of Heaven and Earth are at his Command . Metaphor . I. A Great and principal Warrior is dignified with a Title suitable to his Office , as Lord General , or his Excellency . II. He trains up and disciplines his Army in the Military Art , instructing them how to behave themselves in all Martial Engagements , discovering the Enemies Stratagems to them . III. A General or Warrior takes Counsel and Advice , before he makes War. IV. A Royal Warrior ( when engaged in War ) sends forth Commissions , and levies an Army or Armies , ( as the Kings of Israel did , who were great Warriors ) and his Orders are obeyed . V. A great Warrior opens his Armory , and distributes Weapons , and Martial Habiliments to his Souldiers . VI. A Warrior sets up his Martial Standard , or chief Ensign of War. VII . A Warrior causes his Trumpets to sound , to make ready for the Battel . VIII . A Warrior , when he musters his Army , sets them in array , assigning their proper Work and Stations , for the respective Squadrons or Divisions . IX . A just and a generous Warrior sets forth his Declarations of the Equity of his Cause , and the End of his Quarrel . X. A great Warrior gives his Souldiers Banners to be displayed . XI . A Warrior , before he fights , animates and encourages his Souldiers , and provokes them to valorous and undaunted Actions . XII . The General , or chief Warrior , marches in the Head of his Army , and leads them on in Person to Battel . XIII . A prudent Warrior takes care not only of his Front , but of the Rear of his Army ; he manages their Retreat , as well as the Onset . XIV . A Royal Warrior is careful in providing Pay for his Souldiers at his own charge . Parallel . I. GOD has a Title that expresses his transcendent Excellency and Grandure ; he is called the Lord of Hosts , because all Creatures in Heaven and Earth are of his Army . II. God teaches his People how to behave themselves in spiritual Conflicts , and to fight under his Banner , when he calls them forth . He warns them of the Dangers of Enemies , and discovers the Subtilties and Devices of their Soul-Adversaries . III. God doth nothing rashly ; for in all Wars he engages in , or Desolations that he brings , He consults his own Wisdom , and doth all by the Counsel of his own Will. IV. God is invested with Power and supreme Authority , to raise Armies at his Pleasure ; if he gives but the Word , they immediatly rally together . God will lift up an Ensign to the Nations from far , and will hiss unto them from the end of the Earth ; and behold they shall come with speeed quickly . — And it shall come to pass in that day , that the Lord shall hiss for the Fly , that is in the uttermost part of the Rivers of Egypt , and for the Bee that is in Assyria ; and they shall come , &c. All are ready , when He gives the Summons : Angels , Men , Dragons , Beasts , the great Deeps , Fire , Hail , Snow , Wind , Frogs , Flies , Locusts , Caterpillars , &c. let him but hiss ( as it were ) and they come to execute his Commands . 'T is said of Pompey , that when one of his Officers complained of the want of Men , he should reply , Let me but stamp with my foot upon the Ground of Italy , and I shall have Men enough ; which was a Note of confident Pride in him , for he was wholly defeated afterwards by Caesar : Yet 't is always true of the Lord of Hosts ; for if he holds up his Finger , all the Celestial and Terrestrial Host are ready to fight his Battels . V. The Lord brings forth his Weapons out of his Armory . He opened his Armory , and hath brought forth the Weapons of his Indignation ; for this is the Work of the Lord , &c. Take to you the whole Armor of God , &c. VI. So does the Lord : I will lift up an Ensign to the Nation from afar . — And when the Enemy comes in like a Flood , the Spirit of the Lord shall lift up a Standard against him . VII . God commands the Trumpets to be blown , that all might be prepared for the Day of his dreadful Controversy . Blow the Trumpet in Sion , and sound an Alarm in my holy Mountain : Let all the Inhabitants of the Land tremble . And the Lord shall he seen over them , and his Arrows shall go forth as the Lightning ; and the Lord God shall blow the Trumpet , and shall go forth with the Whirlwind of the South . VIII . The Lord musters his Armies : The Noise of a Multitude in the Mountains , like as of a great People : A tumultuous Noise of the Kingdoms and Nations gathered together . The Lord of Hosts mustereth the Host of the Battel . In the Wars of his People Israel , he gave directions for their Battel-Array , and when to give the Assault . IX . God hath published in his Word the Reasons why he prepares for War against a People or Nation : They have moved me to Jealousy with that which is not God , they have provoked me to Anger with their Vanities ; and I will move them to Jealousy with those that are not a People , I will provoke them to Anger with a foolish Nation : For a Fire is kindled in mine Anger , and shall burn into the lowest Hell , &c. I will heap Mischief upon them , I will spend mine Arrows upon them . 'T is because Men turn not from their Sins : They profess to know God , but in Works deny him , setting up the Creature instead of the Creator . For the Iniquity of his Covetousness ( saith God ) I was wroth . Men slight the Offers and Tenders of the Gospel , and tho they add Drunkenness to Thirst , they think they shall have Peace ; and for that reason God proclaims War , and saith , he hath whet his Sword. Wherefore was it that God brought his Sword upon Jerusalem , and gave it into the hands of the Babylonians ? Was it not for rejecting his Word , and despising his Messengers ? Hence his Wrath came upon them , till there was no Remedy ; hence Jerusalem was given up again to be trod down by the Romans , viz. because they rejected Christ and the Gospel . X. God hath given a Banner to them that fear him , that it might be displayed because of the Truth ; or as Ainsworth renders it , to be high-displayed because of the certain Truth . The word [ Banner ] or Ensign , ( as Ainsworth upon the place says , is applied to the Flag or Ensign of the Gospel , Isa. 11.12 . — 49.22 . — 62.10 . here to David , and his Victory , &c. XI . God animates and encourages his People , as he did Joshua . — There shall not any Man be able to stand before thee , all the days of thy Life : As I was with Moses , so I will be with thee ; I will not fail thee , nor forsake thee . Be strong , of a good Courage , &c. Only be thou strong , and very couragious . — For then thou shalt make thy Way prosperous , and then thou shalt have good success . XII . God himself comes into the Field with his People . How often doth he tell them , that he is with them ? The Lord your God is he that goeth with you to fight . He assists them , directs them , relieves them . None can march under a better Commander , and he is the best Helper . The Lord is on my side , I will not fear what Man can do unto me . The Lord taketh my part with them that help me ; therefore shall I see my desire upon them that hate me . Fear thou not , for I am with thee : Be not dismayed , for I am thy God. I will strengthen thee ; yea , I will help thee ; yea , I will uphold thee , with the Arm of my Righteousness . — Lo I am with you always , to the end of the World. XII . As the Lord goes before , so he is the Rereward of his People . Ye shall not go out with haste , nor go by flight ; for the Lord will go before you , and the God of Israel will be your Rereward . He is in the Front , in the Rear , in the Middle , and the Flanks ; therefore all is safe , because he is invincible . XIV . God is a liberal Rewarder of his People , ( tho his Royal Munificence is purely an Act of Grace , not Debt or Obligation , because we are his , and when we have done all , we are unprofitable Servants , &c. ) He that overcometh , shall inherit all things . Metaphor . I. THe most renowned Conqueror , or most successful Martialist on Earth , is vulnerable and mortal . Alexander would be thought the Son of Jupiter , but Death soon convinced him . II. Earthly Warriors are under certain Limitations ; for they cannot war as they please , their Bounds being set by the Almighty . III. There is no earthly Warrior , tho never so redoubted , but may be match'd , and conquered too . IV. Earthly Warriors know not the Success of their Arms before-hand , nor foretell Events ; they may be baffled in their Hopes , and made ashamed of their Confidence . V. Some Warriors invade their Enemies with sudden Irruptions , not giving them Warning , nor Time of Preparation . VI. Worldly Men of War know not sometimes how to put a Period to a War , when it is begun , nor can tell when it will end . VII . Tho Earthly Warriors can kill , yet they cannot make alive . VIII . Such cannot kill the Soul. IX . A Warrior may waste his Treasure , and empty his Exchequer , by long and chargeable Wars . X. He makes his Subjects bear the Charge . Disparity . I. GOD , the Spiritual Warrior , is the Eternal Jehovah , who formed Man , and all things else : Thou hast laid the Foundations of the Earth , and the Heavens are the Works of thy Hands : They shall perish , but thou shalt endure ; yea , all of them shall wax old like a Garment ; as a Vesture shalt thou change them : — But thou art the same , and thy Years shall have no end . II. God has an absolute Power and Sovereignty over Heaven and Earth ; whom he will he sets up , and pulls down at his pleasure ; whom he will he kills , and whom he will he saves alive . He doth whatsoever he pleaseth ; and who can say unto God , What dost thou ? III. But there is no Match for God in the World : Who would set the Briars and Thorns against me in Battel ? I would go through them , I would burn them together . He is called a consuming Fire , and the greatest of his Enemies are but as Stubble fully dry . — It was a Saying of Caesar , Veni , vidi , vici ; and may truly be said of God , for he never comes off with Loss . IV. The omniscient God , that knows all things , cannot be baffled nor disappointed ; he knows who of either side shall fall , and who shall be slain , and who wounded , before the Battel begins . V. The Lord of Hosts , before he takes up Arms , or intends to destroy a single or a combined Enemy , gives them timely Warning and Notice of it , that so Sinners may be ready , and prepare themselves . This appears in respect of the Old World , those vile Enemies of God , the Lord gave them warning one hundred and twenty Years , of his breaking in upon them , before it came to pass . So he likewise gave warning to Jerusalem by the Prophets , before he brought the Babylonians in upon them : And what warning did the Lord give to the People of the Jews , before the Destruction came upon them by the Romans ? God shoots off his Warning-Piece , before he discharges his Murdering-Piece . VI. God can in a moment stop any Judgment , he can stay the Sword from devouring , and the Fire from consuming . He knows when the Controversy he hath with any Nation or People shall cease . VII . The Lord of Hosts can kill and make alive , and many times by killing brings to Life . VIII . But God is able to kill both Soul and Body , and after cast them into Hell. IX . But God's Treasury can never be wasted , nor his Store consumed . X. But God bears all the Charge of his Wars himself . See the Metaphor of Captain . Corollaries . 1. FRom the foregoing Particulars we may infer , That such as fight against God's People , fight against God himself , he being their Head and General , that bears the Charge of the War , and will certainly vindicate his People . 2. From hence all good Men may derive encouragement , because they are under the Conduct of so Incomparable a Warrior , that can in a moment destroy all their Enemies . 3. We may infer , that a Martial Employment is a very honourable and useful Employ , viz. when the Cause is good , when 't is for God's Glory , and for the Honour and Safety of King and People . God is called , The Lord of Hosts , the God of the Armies of Israel , which puts a Lustre and Dignity upon this Title , &c. 4. If God's People be worsted by an Enemy , we may infer , that it is suffered by the Almighty , as a Scourge and Punishment for their Sins : This was Israel's Case very often . 5. Let God's People , when they go out against their Soul-Enemies , go in the Name of the Lord of Hosts ; for 't is dangerous to face an Enemy , unless God go with us : In the Name of the Lord will we set up our Banners . 6. We may infer the desperate Case of such as fight against God : Who ever hardned his Heart against him , and prospered ? Such as make a Tumult , and hate him , that lift up the Heod , that take crafty Counsel against his People , &c. Such shall be made as Stubble before the Wind , and their Confederacy laught at by him that sits on high , &c. The most steely and flinty in the World can no more stand before God , than Briars and Thorns before a flaming Fire . — Whoever commences War with him , does it to his own Ruine and Destruction , &c. 7. Hence let all the Enemies of God consider , that it is their wisest and safest Course to lay down their Arms , and make their Peace with God. 1. Because he is a God of Might and Power . 2. Of Terror and Majesty . 3. Of Influence and Authority ; he commands all . 4. Of invincible Resolution and Constancy . 5. Of so great Valour and Generosity , that as there is no fighting with him , so honourable Terms may be made with him upon Submission . That he is a God of Might and Power , Terror and Majesty , hath been shewn already , therefore we shall proceed to the third Particular , viz. 3. He is a God of Influence and Authority , he commands all . — Nothing can stand , when he commands a March. The Frogs invade Pharaoh , the Stars fight against Sisera , an Angel fights the whole Host of Assyria ; the Watchers turn Nebuchadnezzar to Grass , toss Belshazzar from the Throne , and open the Gates of Babylon for Darius : He brings forth his Angels by Troops , and shews them in the Air , to strengthen or amaze , all mounted on Chariots and Horses : Sends the Winds out of his Chambers , to make Confusion both by Sea and Land , which rolls up the great Waves , and hurls the Ships against Rocks ; that overturns Houses , pulls up Trees by the Roots , enters into small Crannies , and shakes the Foundations of the Earth , shakes the Walls of Jericho , makes the Ground open to swallow up Men alive . Whoever he sets himself against , they are undone ; for neither Riches nor Strength will save them : Riches profit not in the Day of his Wrath ; Money cannot bribe him , and by Strength can no Flesh prevail : For he can smite blind and lame in a moment , put in fear , smite Hip and Thigh , that they cannot move to run away from him ; break their Cheek-Bone , that they shall not bite , nor ask for Mercy . — Many have been overcome by him , but never any prospered against him : So successful hath he been in Battel , that the Victory goes on his Side : where-ever he undertakes the War , He makes One chase a Thousand , and Two put Ten Thousand to Flight . As is his Power , so is He. His Wisdom and Counsel is such , that by one Act he knows the Strength of all his Enemies , and the Counsel they take in their Bed-Chamber , the Thoughts they have on their Couches : He always catches the Wise in their own Craftiness , and brings their Devices to naught : He scatters them with the Imagination of their own Heart , and then laughs them to scorn : He knows the right Season to fall upon them , and makes them like Dust before the Whirlwind ; and in all things wherein they deal proudly , shews himself still above them : Has subdued mighty and great Kings , for his Mercy endureth for ever . Challenges the Force of all his Foes , If their Hearts can endure , or their Hands be strong , in the Day that he shall deal with them . Requires Babylon it self , that mighty Queen of Nations , to stand with her Inchantments , Astrologers , and Magicians , and monthly Prognosticators . He is cloathed with such Armor , that none can hurt him ; he is mounted on such a Steed , that none by Flight can escape him ; for he rides upon the Wings of the Wind : He makes his Angels swift to pursue , and his Ministers Flames of Fire . He sends forth his Arrows in the Dark , that none can escape them , nor yet discern them . 4. For his Resolution , 't is invincible . He is of one mind , and none can turn him ; He will have his own Counsel stand , and the Thoughts of his Heart performed to all Generations . There is no putting of him in fear , and so force him into a Compliance . — He always keeps his Ground , till he hath done his Work , and never yields or gives way in Battel . He concludes before-hand , that his Foes must fly ; so that Victory is more than half-gained before he begins to fight . Send to Beelzebub , and he will tell you , that Legions of Angels are to Him , as the lesser Flies are unto Armed Men ; that he doth scorn at Swords , and laugh at the shaking of the Spear against him . Let Beelzebub himself come forth , and call all his Sons to his Assistance , muster up both Pope and Turk , in the Fulness of their Strength and Power , send to China , Tartaria , Japan , &c. to fight this Man of War , the Lord of Hosts ; and He will throw them , as through the Thicket of a Forrest , esteem all their Strength like Tow , and rotten Wood , burn them together , speak in his Wrath , and vex them in his sore Displeasure ; thunder out of Heaven upon them , and break them all to pieces . He can gather Heaven up in Folds , as a Curtain , and roll it together as a Sceoll of Parchment . — Break up the Fountains of the great Deep . — Open the Windows of Heaven , drown them by a Deluge , affright them by ratling Peals of Thunder , rain down Hail and Thunderbolts , Fire and Brimstone , to disperse and consume them . So that the best way is for Kings and Princes to be wise , for Judges and Counsellors to be instructed , to treat with him about Terms of Peace , to lay down their Arms , to set aside all open Defiance , to bow to his Scepter , to submit to Mercy within the Compass of the Time set them ; and they shall find this Man of War , this Lord of Hosts , this mighty God of Jacob , as merciful and generous , as ever they found him strong and resolved . — Tho they could not put him in fear by their Force , they may win him to Favour by Entreaties , and make honourable Terms with him . First , To have all their by-past Treasons , Rebellions , and Hostilities against him remitted , and by an Act of Oblivion so razed off the File , and obliterated , as never to be produced against them any more . He will forgive Offences , not remember Iniquities , be liberal in Favour ; will not condemn to Slavery , to make Hewers of Wood , and Drawers of Water ; but will promote to Dignity , take into his Army , put amongst his Children , adopt to be his Sons , his Heirs , advance them to a Kingdom , reward them with a Crown , invest them with the Raiment of Princes , cloath them in Robes , place them upon Thrones , that in Grandure of Kings they may live and reign with him for ever . — Fear not , little Flock , it is your Father's good pleasure to give you the Kingdom . A Crown of Righteousness is from thenceforth laid up for them ; white Robes are given them . — They shall sit with him upon his Throne , &c. But if they come not , he hath whet his Sword , he hath bent his Bow , he hath prepared his Arrows against the Persecutors . When his Hand takes hold on Judgment , he will render his Anger with Fury , and Rebukes with Flames of Fire . — By Fire and Sword will he plead with all his Enemies , to bind their Kings in Chains , and their Nobles in Fetters of Iron . He will bring those that would not that he should rule over them , and destroy them utterly . — Cut them asunder , and appoint them their Portion with Vnbelievers and Reprobates , with the Devil and his Angels , Beelzebub , and his Army . And thus shall it fare with the Enemies of the Lord of Hosts . God a Strong-Tower . Prov. 18.10 . The Name of the Lord is a strong Tower , the Righteous runneth into it , and is safe . Psal. 18.3 . My high Tower. Nahum 1.7 . The Lord is good , a Strong-Hold in the Day of Trouble . THese Metaphors , Refuge , Hiding-Place , Fortress , Habitation , Place of Defence , Sanctuary , Strong Tower , High Tower , Rock , Have the same Import and Signification , and plainly hold forth , that God is the Safeguard , Defence , and sure Protection of his People : Yet such of them , whose Properties admit of Demonstration and Enlargement different from this , are handled particularly , ( to which the Reader is referred ) and for the rest the ensuing Parallel may serve . To open this Metaphor , we shall shew , 1. What is meant by the Name of God. 2. Run the Parallel . 3. In what respects his Name may be called a Strong Tower ; with some short Application . 1. By the Name of God we are to understand those apt Titles , ( as God , I am that I am , Elohim , Jehovah , &c. ) by which God calls himself , to signify or set forth the Excellency of his Nature and Attributes ; as his Mercy , Goodness , Truth , Faithfulness , Omnipotence , Omniscience , &c. 2. 'T is put for Aid and Help . 3. 'T is put for Renown or Glory , Gen. 6.4 . Men of Name , that is , famous Men , Eccles. 7.1 . Prov. 22.1 . Phil. 2.9 . So vile Persons are called , Job 30.8 . Men of no Name , — Sine nomine Turba , id est , ignobilis Turba . So particularly for the Honour of God , Psal. 76.1 . his Virtue and Power , Mat. 7.22 . his Will concerning Salvation , John 17.6 . 4. For the Worship and Service of God , 1 King. 8.16 . 2 Chron. 7.16 . Jer. 7.12 . Lev. 20.3 . See more in Wilson's Dictionary , and Illyric . in Clav. Script . upon the word Name , &c. Metaphor . I. A Strong Tower is furnished with a Magazine of Arms and Ammunition , to supply the Souldiers with Armor and Weapons defensive and offensive . II. A strong Tower or Garrison is furnished with plenty of Provision , to supply the Souldiers when besieged . III. A strong Tower is furnished with a resolute couragious Commander , and well disciplined Souldiers , whom the Captain animates and arms , receiving his flying Friends into Protection . IV. A strong Tower , with respect to Scituation , is usually built upon a rocky or most firm Foundation , to prevent Undermining . V. A strong Tower is environed with thick and lofty Walls , to withstand the Batteries of the Enemy , and overtop their Scaling-Ladders . It also gives a fair and full Prospect of things below , discovering the Motions and Approaches of the Enemy . VI. A strong Tower is fortified with Out-works , as Moats , Plat-Forms , Palisadoes , Counterscarps , Half-Moons , &c. which are often stormed and taken ; the Souldiers therefore do not put their chief confidence in them , but when they find them not tenable , they wisely retire to the Tower , or main Strength , or they are certainly lost . VII . In a strong Tower the Walls and Bulwarks are furnished with Artillery , and other Military Engines , to keep off and destroy the Assailants . VIII . In a strong Tower they have Countermines , and other Devices to defeat the Besiegers Mines , or under-ground Workings . IX . A strong Tower is a Place of Security ; there ( as in a safe Retreat ) Men trust their Lives , Estates , Families , choice Treasures , &c. 'T is a Refuge , and sure Receptacle , when Enemies invade , or Tyrants oppress us . X. Sometimes from a strong Tower , a Party is commanded to make brave Sallies and Onsets on the Enemy . XI . A strong Tower only saves and protects those that are got into it . — Others are exposed to the Fury of the Enemy . The knowledg of its impregnable Strength , gives Courage and Resolution to such as are in it , to bid defiance to the Rage and Malice of all Enemies . XII . As a strong Tower gives Courage and Spirit to those that are in it ; so it dispirits and disheartens the Besiegers , who after long and succesless Assaults , are defeated , or beaten quite off . Parallel . I. GOD is the Christian's Magazine and spiritual Armory , from thence he is furnished with Weapons to combat his Soul's Adversaries , as the Girdle of Truth , the Breast-plate of Righteousness , Shooes of the Preparation of the Gospel of Peace , the Shield of Faith , the Helmet of Salvation , the Sword of the Spirit , &c. reckoned up in Ephes. 6.10 , 11 , 12 , 13 , 14 , &c. II. God the spiritual Tower is Fulness it self : He satisfies and fills the hungry Soul : His Fulness fills all in all . The believing hungry Soul has his absolute Promise , Luke 6.21 . Ye shall be filled . And 't is most certain , that he can and will make it good . The Militant Christian can want nothing , but it is there ready for him . III. The Lord Jesus Christ is commissioned as chief Officer in this heavenly Tower , whose Resolution no Force can shake , whose Courage no Enemy can daunt , and whose Skill in training and disciplining his Souldiers no Military Professor can equal . He is the Captain of our Salvation ; by him ( and only him ) all distressed Sinners are admitted into the Shelter and Protection of this Tower. He only shuts and opens : None can come unto the Father but by him : Without him we can do nothing . He distributes his Graces , and fits for an Encounter . — He gives his Saints Power to tread upon Serpents and Scorpions , and over all the Power of the Enemy , &c. IV. This Heavenly Tower is the Rock of Ages it self . All the Powers of Hell and Earth are not able to shake it , nor all their Art to undermine it . V. The Lord is a Wall of Fire round about his People , such as no Battery can make a Breach in , nor Ladder scale . There is no fighting against God , for he is too hard a Match for the proudest Mortal . 'T is a desperate and foolish Enterprize to attack this Fort , for it is impregnable . It gives those within a clear Prospect of the Things of this World , which the Dwellers below cannot discover . — They see what Sin is , with its defiling and damning Quality ; they are not ignorant of Satan's Devices , by which he labours to circumvent them ; they see the Weakness of their spiritual Enemies , and fear them not , so long as this Tower incloses them . VI. A bare external Profession of Religion , superficial reading of the Scriptures , thinking ( like the Jews ) to have eternal Life in them ; speculative Knowledg , or that which is meerly historical ; assembling or joining in Communion with God's People in his Ordinances ; Conversations morally sober , outward Strictness in Christian Duties , pious Performances , &c. may be fitly compared to these Out-works , which , tho in themselves very good , and to be practised , yet without the Root of the Matter , that is , the Life and Power of Grace in the Heart , they are not by any means to be rested in ; for when an Enemy comes , these Defences are too weak and unserviceable . It therefore concerns the Safety of Christians , to go to God ( this impregnable Tower ) through Christ , and make a timely Retreat into their great Citadel ; else their Fortification will be certainly demolished , and they destroyed , as in the foolish Virgins Case . VII . This heavenly Tower is furnished with a dreadful Train of Artillery . He distributes Death , Desolation , and Havock , among the proud rebellious Pharaohs of the Earth , that oppress his People . He deals Destruction in loud Peals of Thunder , and furious Storms of Rain , Hail , and Fire . He pours out the Vials of his Wrath , rends Rocks , and makes the Earth to quake . — He can ( and will in time ) melt the Elements with fervent Heat , and burn up the Earth , and the Works therein . The murthering Cannon never roared out more Horror and Amazement , than the Wrath and Vengeance of an incensed God , elegantly expressed , Psal. 18.8 , 9 , 10 , 11 , 12 , 13 , 14 , &c. The Earth shook and trembled ; the Foundations of the Hills moved , and were shaken , because of his Wrath. There went up Smoke out of his Nostrils , and Fire out of his Mouth devoured — Coals were kindled by it . He bowed the Heavens also , and came down , and Darkness was under his Feet . He rode upon a Cherub , and did flie ; yea , he did flie upon the Wings of the Wind. He made Darkness his secret Place ; his Pavilion round about him were dark Waters , and thick Clouds of the Skies . At the Brightness that was before him , his thick Clouds passed , Hailstones , and Coals of Fire . The Lord also thundred in the Heavens , and the Highest gave his Voice , Hail-stones , and Coals of Fire : Yea , he sent out his Arrows , and scattered them ; and he shot out Lightnings , and discomfited them . VIII . The Lord can baffle the Combinations of the Wicked , and intrap them in their own Snares : He disappoints the Devices of the Crafty , makes them fall into their own Pit ; he brings the hidden Counsels of Wickedness to Light , and defeats the Plots and Stratagems of Antichrist , of which ( in his blessed Providence ) he has given us many memorable Instances , in former and later Times . IX . God is such a Safeguard to his Church , that the Gates of Hell shall not prevail against it ; a sure Sanctuary to every individual Christian , that puts or commits himself into his Protection . He is as tender of his Saints , as of the Apple of his Eye . Here we may safely deposit Lives , Estates , Families , choice Treasures . Here no Moth can corrupt , no Thief break through , nor Tyranny oppress us : Commit your Souls in well-doing unto him , as into the Hands of a faithful Creator . Believers had rather have their Treasure in their Father's keeping , than their own . The Adversary might soon rob and undo us , were not our chief Store-house in God. X. God can command Millions of Angels to destroy his and his Peoples Enemies : One of which , in one Night , slew 185000 Assyrians ; and at another time , cut off all their mighty Men of Valour , Leaders , and Captains , &c. XI . The Lord ( in whose Name is strong Confidence ) is a Place of Refuge , and strong Tower to his dear Children . Those sincere Ones that have given themselves up to him , they are secure out of the Devil's Gunshot , and the Power of Enemies ; whilst the Hypocrites , and lukewarm Formalists , are upon all occasions exposed to both . But the valiant Souldiers of Jesus within the Tower , are animated with so brave a Courage , that they despise the Batteries and Assaults of the Enemy , ( as was said concerning blasphemous Sennacherib : ) The Virgin , the Daughter of Zion , hath despised thee , and laughed thee to Scorn ; the Daughter of Jerusalem hath shaken her Head at thee : For she had absolute Confidence in her Strong-Hold . XII . God , the strong Tower , not only inspires his Souldiers with true Valour and Courage , to set at nought all the Powers of Hell ; but also confounds and dispirits their Adversaries , that they are at last , when their bloody persecuting Designs prove ineffectual , forced to give over , and quit their Attempts against his Church and People . Metaphor . I. THe Fabrick and Materials of an earthly Tower are subject to decay . II. A strong Tower may be beaten down by the Fury of Cannons , or battering Engines . III. A strong Tower may be surprized , if the Watchmen be sleepy or negligent . IV. A strong Tower may be betrayed by the Treachery of seeming Friends . V. A strong Tower may be reduced by Famine . Disparity . I. THe heavenly Tower is incorruptible and everlasting , of an infinite and spiritual Essence , and so not subject to the Decays of Time. II. The heavenly Tower is out of the reach of Hell , and the World's Batteries : All the Violence in the World cannot shake it . III. The heavenly Tower is beyond all possibility of Surprize ; its Watchman never slumbers nor sleeps . IV. God knows the Hearts of all Men , and therefore cannot be deceived . He knows the secret Bent and Inclination of the closest Hypocrite , and can render their darkest Designs against him or his People ineffectual . V. In this Tower is the Bread of Life , and an inexhaustible Fountain : Here the Hungry are filled , and the Thirsty satisfied : Here is no fear of Famine , because the Provision is as eternal as the Souls that need it . 3. In what respects the Name of the Lord may be called a Strong-Tower , take in the following Particulars . The Hebrew Names of God , as Jerome ( the best Hebrician of the Fathers ) observes , are Ten : Three come from Being , as Jehovah , Jah , Ehejeh ; three from Power , as El , Eloah , Elohim ; three from Governing , Adonai , Shaddai , Jehovah-Tsebaoth ; one from Excelling , as Elion . 1. Jehovah sets out the Eternity and Self-existency of God. — Je notes the Time to come , Ho the Time present , Vah the Time past . It consists of quiescent Letters , ( or Letters of Rest ) to shew that there is no Rest till we come to Jehovah , and that there we are safe and secure . This Name is opened , Rev. 1.4 , 8. & 4.8 . & 11.17 . & 16.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Which is , which was , and which is to come . It comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Havah , He hath been . — 2. Jah is a Diminutive of Jehovah , and notes the same things . 3. Ehejeh , I am or will be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ehejeh Asher Ehejeh , I will be what I will be . This notes the Essence of God , and implies his Immutability and Incomprehensibleness . Christ alluded to this Name , John 8.58 . Before Abraham was I am . With respect to these Names God may be called a Strong Tower , in regard of the Eternity of his Duration , and Infiniteness of his Essence . The Rabbins , and Chaldee Paraphrase , expound this Text of the Eternity of God. See Ainsworth on the place . 4. El , a strong God. Junius and Tremellius translate it , Deum fortem ; Aquila , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , robustum , strong . This notes the Omnipotency of God , &c. Ezek. 31.11 . See Rivet . on Psal. 19.1 . Hence Eli , my God , an Hebrew word , Mat. 27.46 . and Eloi , a Syriack word , Mark 15.34 . 5. Eloah , is derived of El , strong or mighty ; and by increase of the Word , the Signification is increased , most Mighty , or the Almighty , &c. The Plural Number of it is , 6. Elohim , Almighties , or Almighty Powers , Gen. 1.1 . 1 Chron. 17.21 . 2 ▪ Sam. 7.23 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barah Elohim , that is , word for word , Gods created ; that is , the Father , Son , and Spirit , created ; noting , as some say Trinity in Unity * ; or ( as others say ) the great Majesty of God , and the Plurality of his Excellencies . With respect to the Signification of these Names also , God may be called a Strong Tower , because of his Almighty Power , and infinite Strength , which is a safe Sanctuary for such as fly to it . 7. Adonai , ( derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eden , Basis , Columna , cui aliquid insistit ; a Base , Pillar , or Column , that bears up or supports any thing ) signifies Lord , who as he created all things , doth also sustain and preserve them . It is given to God in the Old Testament one hundred and thirty four times . See Ainsworth on Gen. 15.2 . 8. Shaddai , — Almighty , or All-sufficient . Grammarians are not agreed about the Etymology of this Word : Some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Shadad , to carry away by force , to prey , lay wast , or destroy . — Many think that God took this Name from the World's Destruction in the Flood . — The Greeks translate it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Latines Omnipotens , both which signify Almighty . Others say , that it is a compounded Word of the Verb Dai , which signifies , It is sufficient , and the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which supplies the place of the Relative Asher , to answer the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Content in himself , or self-sufficient , for in him is all Sufficiency , &c. This Name notes the Power and Sufficiency of God to go through with all things , and for wasting and destroying his Enemies . To this the Prophets have reference , saying , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shod ( Destruction ) shall come from Shaddai ( the Almighty ) Isa. 13.6 . Joel 1.15 . 9. Jehovah Tsebaioth , Lord of Hosts . The Rabbins observe , that he hath two general Troops , ( Copiae tam inferiores quam supernae , ) the Creatures above , and Creatures beneath , all ready press'd to be employed in his Wars , either defensive or offensive , for the Safeguard of his Favourites , or the Destruction of their Opposites . The Name Jehovah implieth , that God had his Being or Existence of Himself before the World began , and that he giveth Being to all things , that he giveth Being to his Word , effecting whatsoever he speaketh : I appeared , saith the Lord , to Abraham , Isaac , and Jacob , by the Name of God Almighty , or All-sufficient ; but by my Name Jehovah was I not known to them ; as the Greek and Chaldee render it , manifested not . They believed God was able to perform whatsoever he had said , but they saw not the Performances ; till when he makes good the Covenant to their Children , he calls himself Jehovah , denoting the faithful Performance of all his Promises , and therefore may be rightly called a Strong Tower. 10. The last , Elion , Altissimus , Psal. 9.3 . & 92.9 . to which the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , most High , answers , Luke 1.32 . Acts 7.48 . which sets forth the surpassing Dignity , Excellency , and high Sovereignty of God , which is over and above all . In all these respects God's Name is a Strong Tower , for he is their Support : He is Almighty , and so can destroy such as rise against him ; He commands the Celestial and Terrestrial Hosts : And lastly , he is the most High , so that there is no contending with him . Besides , the other Attributes of God are as so many strong Towers to secure his People . His Wisdom orders all things for the best . — His Goodness and Mercy engages him to fatherly Affection . — By his Omniscience he knows all their Wants , Temptations , Afflictions , &c. His Faithfulness gives them Assurance , that he will not fail , &c. Coronaries . I. IF God be such a Strong-Tower , let the Righteous make haste and run into it . An Interest in Christ , an Exercise of Faith , sincere Prayer , Confession of Sin , &c. is the way . Motives to this are , 1. No other Strong Tower can secure them : Wisdom , Honour , Riches , &c. will not do it . 2. To flie to other Strong-Holds , is a Breach of God's Law , and brings a Curse : Cursed is the Man that trusteth in Man , &c. 3. It is absolute Folly and Madness to depend upon any other , for they cannot save in a Day of Wrath. 4. There you will be safe from all the Enemies in the World. II. From hence we may infer , That all the Attempts of Hell , and wicked Men , will certainly prove vain and unsuccessful against the Church and People of God. III. That there is no resting in a bare lifeless Form , ( which are the Out-works ) but such as will be safe , must get the Power , as well as the Profession of Religion . God compared to a Giant , Job 16.14 . He breaketh me with Breach upon Breach , and runneth upon me like a Giant . JOB , under the heavy Pressures of Afflictions , maketh this bitter Complaint . I know not any Scripture besides , wherein God is held forth by this Similitude , viz. Running upon his People , or a particular Saint , like a Giant . Which shews , as Mr. Caryl well observes from the place , how much Terror God is pleased to cloath himself with , and what Strength he puts forth , whilst he contends with those that fear him . God doth not only afflict such as he loves , but sometimes he afflicts them sorely : Doth he not so , when he shakes them in pieces ? Doth not he so , when he sets them as his Mark , when a Multitude of skilful Archers compass them about , when he cleaves their Reins asunder , when he pours out their Gall upon the Ground ? Doth he not so , when he sets Engines of Battery , to make Breach upon Breach , and then runs upon them like a Giant ? Doct. God sometimes in chastising or afflicting of his People , runneth upon them like a Giant ? Simile . I. A Giant is a mighty Man , or a Man of more Strength and Robustuousness than others , as Goliah , and the Sons of Anak were : When a Giant assaults a Man , it is more than to be set upon by an ordinary Man. II. A Giant is not only said to be strong , but fierce and terrible ; and his running upon one like a Giant , denotes Courage , Fierceness , and Fearlesness , therefore called Horim . III. A Giant is not only strong and fierce , but also swift ; hence David compares the Sun at his rising , to a Bridegroom coming out of his Chamber , and to a Giant or strong Man , who rejoiceth to run a Race . Parallel . I. GOD puts forth his Strength , when he is said to break forth against a Man like a Giant . What is a weak Man , or a poor feeble Child , in the hands of a Giant ? How much less is Man , in the hands of a strong and mighty God ? II. God seemed to come forth against Job fiercely , as if he would break him to pieces , and destroy him at once : I will give thy Flesh ( saith Goliah to David ) to the Fowls of Heaven . III. God is not only fierce in the way of his Chastisement of his People , but also sometimes very swift : He may seem to delay for a while the Use of the Rod , but at last he cometh on apace , brings one Judgment upon another speedily , as appears by Job's Messengers . Quest. Why is God said sometimes to run thus upon his People as a Giant , and break out so furiously upon them whom he dearly loves ? Ans. Sometimes , because he is greatly offended and provoked so to do by their Sins : You have I known above all the Families of the Earth , therefore will I punish you for your Iniquities . God's People sin sometimes with a high hand , therefore God punisheth them with a high hand : Thine Arrows stick fast in me , and thine Hand presseth me sore , saith that good Man , David : And again , There is no soundness in my Flesh , because of thine Anger ; neither is there any Rest in my Bones , because of my Sin. Quest. But why did God run like a Giant upon so upright and holy a Man as Job was ? Doth it stand with the Justice and Righteousness of God , thus to break forth upon a holy Person ? Ans. Before I speak to the Solution of this Question , it will be necessary to premise six or seven things . 1. Tho it may not be immediatly for this or that Sin , that the Almighty afflicts his Jobs ; yet Sin is the Original Cause of all their Afflictions : If Job had not been polluted and defiled with Sin , he had never known Sorrow or Affliction . 2. Tho Job might not be afflicted for Sin , yet Job's Sins ( tho a very holy Man ) deserved greater Punishment than that which God brought upon him : He hath visited thee little or nothing , saith Elihu ; so the word will bear it . The least Mercy is more than we deserve , and the greatest Affliction is less than we deserve . He hath not dealt with us after our Sins , nor rewarded us according to our Iniquities . 3. Tho God came forth fiercely upon Job , yet it was not in a way of Wrath , to destroy him ; nay , God did not design any Injury or Wrong to him , but contrariwise his great Good and Advantage . You have heard of the Patience of Job , and of the End of the Lord ; that he is very pitiful , and of tender Mercy . 4. We must always imprint this , as an undoubted Truth , and sure Maxim , in our Minds ; That tho God sometimes afflicts , 〈◊〉 may afflict his Children , as a bare Act of his Sovereignty , Sin being not directly the Occasion thereof ; yet nothing God doth or can do is unjust . I know , O Lord , that thy Judgments are right , and that thou in Faithfulness hast afflicted me . All his Ways are Judgment , a God of Truth , and without Iniquity , just and righteous in all his Ways : That is , his Administrations , or his Doings , as Mr. Ainsworth note●● , are Judgment , that is , judicious , equal : A God of Truth , or Faithful ; without Iniquity , or there is in him no Iniquity , no injurious Evil : Right or righteous is he . Consider further , 5. That the greatest and sorest Afflictions that godly Men may meet with , are no sufficient Ground to conclude they are cast out of God's Favour : For the best of Saints , and dearest Servants of God , have been from the beginning under the greatest Exercise of Affliction . As many as he loves , he rebukes and chastens . 6. Another thing that we should premise , is , That the Afflictions which we meet with in this World , come not by chance . They are all measured out by God's ordering Providence , in matter and manner , for kind and quality . And tho the Judgments and Dealings of God are sometimes very secret , and hard to be understood at first , we ought with Patience to bear them , and humbly wait , till God is pleased to shew us his Mind and Pleasure in them . 7. We must consider , that it is our Duty to acknowledg all our Troubles and Afflictions , and whatever they be , as coming from God ; and look beyond Instruments and secondary Causes : Is there any Evil in the City , and I have not done it ? He breaketh me with Breach upon Breach , and runneth upon me like a Giant . He ; Why some may say , It was the Devil and his Agents , viz. the Sabeans , and Chaldeans , &c. Job knew that no Devil or wicked Man could hurt or touch him , if God did not give them leave , and open the Door for them . These things being premised , I now shall give you five or six Reasons , why God ran thus upon Job , or breaks forth after this manner upon sincere Persons , when Sin is not the Cause . It is necessary to note this by the way , That God doth frequently single out the most eminent and choicest of his Children , to undergo the sharpest and sorest Affliction , because they have the greatest Strength . Joseph excelled for Grace and Vertue , and therefore he is singled out from all his Brethren to hard Works and Sufferings . No Man like Job in all the Earth , in his Day , for a perfect and upright Man ; and what a Man of Sorrows and Afflictions was he ? Those that have received most Grace from God , are able to bear most Afflictions from God. A General of an Army chuseth out the most valiant and experienced Souldiers , to put them upon hard Adventures . It is not prudent to put a Fresh-water Souldier upon difficult Service . As Christ saith , I have many things to say unto you , but you cannot bear them now ; and therefore deferred , till they had got more Strength : So God saith of a young Christian , one that is newly converted , Thou hast great Afflictions to undergo before thou diest , but thou art not fit to bear them yet , I will defer thy Trial , till thou art grown more hardy , and fit for that Encounter ; as our Saviour told Peter , John 21.18 . 1 Reason . One Reason why God ran thus upon Job like a Giant , or brings sore and severe Trials upon his dearest Servants , is , That he may fit them for eminent Work and Service . Hereby they learn Experience and Knowledg , not only how to carry themselves in dark and dismal Days , but to teach others also , how to behave themselves under Trials . 2. That God might crucify them unto all the things of this World : They do not only this way come to see the Vanity and Emptiness of them , but to be dead unto them . In Prosperity the Hearts of the best of Men are ready to be ensnared with the World , therefore God brings Adversity upon them . And indeed it is every way as good and useful for a Saint , as Winter and sharp Frosts are to the Fruits of the Earth , which kills the Worms and Weeds , that otherwise would greatly hurt and injure them . God's Jobs have a Body of Sin and Death in them , as well as others , and nothing like Affliction tends to destroy it . The Corruptions of our Hearts are compared to Chaff and Dross , which the Furnace of Affliction burns up , and purges away . No Man is so pure and clean , but he needs to be made more pure , and more holy . Job was very good before , but God made him much better by the Rod , before he had done with him : He was Gold before his Trial , but afterwards refined Gold : When I am tried , I shall come forth as Gold , ( to wit , refined Gold. ) 3. God brings his Jobs under great Exercises and Afflictions for the Trial of their Graces . Grace never shines forth in its real Splendor and Glory , until it comes to be tried . A Saint knows not what his Faith can do , until it is brought under Exercise . Abraham knew not the Strength of his Faith and Love , until he was called to offer up his Son Isaac : He with-held not his Son , his only Son Isaac , whom he loved ; such was his Love to God : And if we respect his Faith , 't is said , He believed in Hope against Hope , that he might become the Father of many Nations . — According to that which was spoken , so shall thy Seed be . He being not weak in Faith , considered not his own Body being now dead , when he was about an hundred Years old , neither the deadness of Sarah's Womb : He staggered not through Vnbelief , but was strong in Faith , giving Glory to God. By Faith he offered him up , accounting that God was able to raise him up even from the Dead : From whence also he received him in a Figure . How did Job's Patience shine forth , when it came under Exercise , by all those sore and bitter Afflictions he met withal . The greater the Temptation or Trial is , if the Soul can resist it , and bear up under it , the greater Demonstration there is of the Strength and Power of that Grace the Soul possesseth . The Almighty shews hereby the Strength and Unmoveableness of Faith , how unconquerable it is , what kind of Omnipotency there is in Grace . He would have all the World know , that a godly Person is in vain assaulted by Friends or Enemies , by Men or Devils , by Wants and Wounds , tho he be even benighted in his Spirit , tho God himself takes away the Light of his Countenance from him , and runs upon him like a Giant ; yet that over all these things God's Grace can make him stand , and cause him to be more than a Conqueror : For in the Book of Job , we may say , is an Account given of one of the greatest Battles fought , that ever was between Man and Man , between Man and Hell , between God and Man ; yet Job went away with Victory . True Grace is often assaulted , yet never was , nor ever shall be overthrown or conquered . 4. God brings his Jobs under this severe Dispensation , and then runs upon them like a Giant , that he might convince and reprove Satan , and all wicked Men , that continually slander , vilify , and reproach the Godly , saying , They serve the Lord for their own Ends , and follow him for Loaves ; that they attend upon him for an Estate , or for vain Glory , the pleasant and good Things of this World : Doth Job serve God ( saith Satan ) for nought ? He is a very Hypocrite , tho he now seem so godly : No such Zealot as he , but he hath a base and selfish End and Design in all he doth : If God do but run upon him like a Giant , and strip him of all these worldly Comforts which he enjoys , you will then see what becomes of his Religion : He will curse God to his face . The Lord did on purpose cause these things to be acted , and to come upon Job , for ever to stop the Mouth of Satan and his Servants ; to shew , that his Children follow him for the Love they bear to him , and for the Excellency they find in him , and in his Ways , and from that Bond and Duty that is incumbent upon them . — Tho he strip them naked of all they have , yet they will cleave to him . 5. God ran thus upon his Servant Job , that he might become an Example of Patience and Sufferings to future Generations ; and that God's People might hence have wherewith to sustain themselves under killing , severe Dispensations , and not faint when they are rebuked of God : For if God thus deals with his beloved Jobs , let no Soul give up their Hope , or utterly despair , who are under the sorest and most amazing Dispensations of the Almighty . Whatsoever was written afore-time , was written for our Instruction , that we through Patience , and Comfort of the Scriptures , might have Hope . Take , my Brethren , the Prophets , ( saith the Apostle ) who have spoken unto you in the Name of the Lord , for an Example of suffering Affliction , and of Patience . 6. God thus deals with his dear Children in this World , to increase and add to their Glory in the World to come . Afflictions here will not go without their Reward hereafter . No Believer shall lose by suffering hard things according to the Will of God. He doth it not simply for his own Pleasure , but for our Profit , that we might be Partakers of his Holiness . Though at present no Affliction seemeth joyous , but grievous , nevertheless afterwards it yieldeth the peaceable Fruit of Righteousness to them that are exercised thereby . And hence Paul saith , Our light Affliction , which is but for a moment , worketh for us a far more exceeding and eternal Weight of Glory . The Inferences are these , 1. Terror . 2. Counsel . 3. Comfort . 1. Terror . Let all ungodly Men and Women hence tremble ; for if God breaks his own dear Children thus to pieces , and runneth upon them like a Giant , how will he come forth in Wrath and Vengeance upon them ! Their only way is , to submit themselves at his Foot , whilst there is Mercy : For when once he is risen up , and awaketh as one out of Sleep , like a Giant , or mighty Man , that shouteth by reason of Wine , He will break their Bones in pieces , and put them to perpetual Reproach . Wo●●to that Man that God stirs up all his Strength and Wrath against , when his absolute Design and Purpose is to kill and utterly destroy . God is ●●ngry ●●ith the Wicked every day : If he return not , he will whet his Sword ; he hath bent his Bow , and made it ready : He hath prepared for them the Instruments of Death . 2. Counsel , to you that are the Enemies of the dreadful Majesty . Bless God you are not cut off , that you are not ground to Pouder , and before now amongst the Damned : And let me advise you in Love to your Souls , not to adventure one step further in a way of Sin and Rebellion against God , lest he tear you in pieces , and there be none to deliver . Therefore God's Counsel is , Kiss the Son , lest he be angry , and ye perish in the Way , when once his Wrath is kindled but a little ▪ Blessed are all they that put their Trust in him . God is now ready to treat with you from the Mercy-Seat ; but the Time is near , when he will get upon the Seat and Throne of Judgment , and then it will be to late . 3. Comfort , to you that are Saints , and under Afflictions . This may administer much Consolation unto you ▪ You see , God deals no otherwise with you , than he did with blessed Job ; nay , what are all thy Sufferings compared with Job's Sufferings ? And you have heard , that God in his severest Dispensations designs your Good , and that he will make you Gainers by all at last ; and if he lays an heavy Burthen upon you ▪ he will give you Strength to undergo it . Wait therefore patiently upon the Lord , and be humbled under his mighty Hand . How did Job behave himself , when God did all this to him ? Did he oppose ? did he strive with his Maker ? No , no ; Job knew that was in vain ; bu●● he tells us , He put Sackloth upon his Loins , and defiled his Horn in the Dust : My Face , saith he , is foul with Weeping , and on my Eye-l●●ds is the Shadow of Death . The only way under the heavy Strokes of the Almighty , is , to prostrate our Souls at his Foot. When God lets out visible Tokens of his afflicting Hand upon us , we should let out visible Tokens of our Humiliation under his Hand ; when we are greatly afflicted , we should be greatly affected ; when God seems angry , we should be troubled ; when he runs on us in a way of Affliction , we should fall down before him in a way of Contrition . Ephraim's Sighs and Moans were Musick in God's Ears . Ephraim did not murmur against God , but mourned before God. The way to have God's Rod removed , is to be sensible of the Rod , and who hath appointed it . If we would be free from Affliction , we must be humbled for our Sin , if we are humbled under the Cross , God will soon exalt us upon the Throne . God compared to a Lion. Hosea 13.7 . I will be unto them as a Lion , as a Leopard will I observe them : I will meet them as a Bear bereaved of her Whelps : And I will rent the Caul of their Heart , and then will I devour them like a Lion. WE have here a threefold Simile , which sheweth the fearful State of a wicked and provoking People . 1. I will be unto them as a Lion , I will devour them like a Lion. 2. As a Leopard I will observe them . 3. I will meet them as a Bear bereaved of her Whelps . Doct. 1. God , in his breaking in upon a wicked and rebellious People , in a way of Wrath and Judgment , will be unto them as a Lion. The Scope of this Text being to set forth the Anger and Wrath of the Incensed Majesty of GOD , with the consequent Destruction of the Wicked and Impenitent , we shall illustrate the Similitude in the following Parallels . Simile . I. THe Lion is a most terrible Creature : If the Lion roars , all the Beasts of the Forrest tremble . Naturalists observe , That tho other Creatures are swifter on foot than the Lion ; yet when he roareth , they lie down . II. A Lion when enraged ( especially ) hath a majestical , fierce , and an amazing Look ; and how ready are all to run , and shift for their Lives , when he rises up to the Prey ? III. None can take away the Prey from a Lion , as the Prophet sheweth us ; who , if he goeth through a Flock of Sheep , both treadeth down , and teareth in pieces , and none can deliver . IV. A Lion is strong , and crushes the whole Compages of a Man's Bones at one Crush ; he rends the Body of Man to pieces . And Naturalists tell us , That when the Lion hath torn the Body asunder , he loves to suck the Blood that is about the Heart ; and as for other Parts of the Body , except he be very hungry , he leaves them to other Beasts to prey upon ; but the Heart , the Blood , and the Fat that is about the Heart , the Lion loves to suck . V. The Lion is a Creature ( as Naturalists observe ) that seems much for Justice . No Creature more fixed or constant in their Love and Friendship , or more ready to revenge the Breach of Amity , than is a Lion ; which is further demonstrated by a great Historian , citing a Passage of Eudemus , who writeth of a certain young Man , that nourished together many Years , a Dog , a Bear , and a Lion ; who lived in perfect Peace and Concord , without Breach , Snarling , or appearance of Anger . But on a day , as the Dog and the Bear played together , and biting one another gently , it happened that the poor Dog fastened his Teeth in sport , deeper than the Bear could digest ; and thereupon he presently fell upon him , and with his Claws tore out the soft part of his Belly , whereof he presently died . The Lion sitting by , and seeing this Cruelty , and Breach of Love , Amity , and Concord , that had been amongst them , was inflamed to revenge that Perfidy , and like a true King of Beasts , measured the same measure to the Bear , as he had done to the Dog , and served him with the same Sauce , tearing him instantly in pieces . If a Lion be harmed by a Man , with a Stone or Dart , according to the Merit of their Hurt , they frame their Revenge . VI. 'T is observed of the Lion , that he will narrowly mark any one that wounds him : And tho there are hundreds of Men together , and but one wound him , or shoot at him , or any ways ▪ hurt or injure him , he will observe and mark that Man , and keep the Wrong in his Mind a long time . VII . Moreover 't is observed of the Lion , that he sleeps but little , and with his Eyes open ; or as some others note , he having great Eyes , and so small Eye-lids , they cannot wholly cover his Eyes . VIII . The Lion will fall upon no Creature , except he be in Hunger , or is greatly provoked . IX . The Lion ( as Pliny observes ) cannot endure to be look'd asquint upon by any . X. Again , of all wild Beasts , it is observed that the Lion , if one do fall down , and prostrate himself before him , as it were , and petition for his Life , he will spare him . Take Pliny's own Words ; The Lion alone , of all wild Beasts , is gentle to those that humble themselves unto him , and will not touch any such upon Submission , but spareth what Creature soever lieth prostrate before him . XI . A Lion ( as Pliny , and divers other great Naturalists tell us ) is a great Enemy to Apes and Wolves . Parallel . I. THat God , that cometh forth in a way of Judgment against the Wicked , is a terrible God. Hence it is said , He shall roar out of Sion . The Threatnings of God are as the Roaring of a Lion , and terrify the Wicked , as a Lion doth the more impotent Animals . II. When the Face of God is set against a Soul or Nation , or he be moved to Frowns , Indignation , and Wrath against them , let all stand clear : How ready are all to fly , when God rises up to the Prey ? that is , to be avenged on the Ungodly . III. None can deliver themselves out of God's hands , when he comes forth against them as an hungry Lion. God tells us ▪ He will arise to the Prey , and all the Earth shall be devoured with the Fire of his Jealousy . — There is none can deliver out of his hand ; neither Power , nor Policy , Craft , nor outward Force , will signify any thing . IV. The dreadful God , when Sinners fall into his hands , will crush them as a Lion : Consider this , ye that forget God , lest he tear you in pieces . — I will arise , and devour at once , I will rent the Caul of their Heart , and there will I devour like a Lion. A Reverend Divine hath an excellent Note upon this place : The Lord will do as a Lion doth ; He more immediatly will strike out their Hearts , and punish them with spiritual Plagues and Judgments : And as for their Estates and Bodies , he will leave them to other Beasts , and they shall plague them that way . Their Hearts were grown fat , they had a Film about their Hearts , and Instruction could not get to their Hearts ; but God will tear that Caul , that Film from off their Hearts . Mr. Burroughs hath noted further , That it denotes the sending Plagues upon the Hearts of wicked Men , and to leave their Estates , &c. to the Assyrians ; confirming Luther's Observation ; and for a further Confirmation , cites Arius Montanus . V. The holy God is just in all he doth : Just and righteous are thy Judgments , O Lord. The right Hand of the Lord is full of Righteousness . Yet he delights to live in Love , Concord , and real Friendship with all his Creatures ; and O how fix'd and constant is he therein , and how loth that any should move him to Anger ! But when once the Covenant of Peace and Amity is broken , and nought but Cruelty and Injustice appears amongst Men , and the great Ones of the Earth prove Tyrants , and tear in pieces , and devour the Poor ; how is God thereby enraged , or stirred up to revenge the Breach of his Law ? For the Oppression of the Poor , saith God , will I arise . And he will retaliate upon the Wicked , according to the Nature of the Evils they have done . Rob not the Poor , because they are poor ; neither oppress the Afflicted in the Gate : For the Lord will plead their Cause , and spoil the Soul of those that spoiled them . And I heard the Angel of the Water say , Thou art righteous , O Lord , which art , and wast , and shalt be , because thou hast judged thus ; for they have shed the Blood of Saints and Prophets , and thou hast given them Blood to drink , for they are worthy . God always proportions the Punishment , to the Nature and Quality of the Offence . VI. The Lord narrowly observes those Men that fight against him with a high hand , who wound his Name , and abuse his People ; and surely they must not think to escape amongst others ; tho the Evil may be forgotten by the Sinner , being formerly done , yet God remembers it . Thus saith the Lord , Go and smite Amalek , I remember what Amalek did , and utterly destroy all they have . These things hast thou done , and I kept silent ; thou thoughtest I had been altogether such an one as thy self : But I will reprove thee , and set them in Order before thine Eyes . Consider this , ye that forget God , lest I tear you in pieces , and there be none to deliver . VII . The Lord that keeps Israel neither sleepeth nor slumbreth , his Eyes are always open , he seeth the Sinner at all times . No dark nor secret Place can hide from him ; he beholds the Wicked when they work ; Day and Night are alike to him . He that keepeth Israel sleepeth not ; which is matter of Comfort to them : So he that destroys their Enemies sleeps not , which is Ground of Terror to them . VIII . The Lord , tho his Wrath be dreadful as a Lion's , yet he is not so ready to fall upon his Creatures presently . He breaks not in upon them , until he is greatly provoked , and there is no Remedy ; but then he falls terrible upon them indeed , like as an hungry and incensed Lion. IX . The Lord hates those that look asquint upon him ; we mean those Professors , that have by and sinister Ends of their own , that have not a right and pure Eye to his Glory in what they do . The Lord loves Uprightness in all our Ways and Carriages to him . X. God is full of Clemency and Bowels to all that submit to him . When he sees a poor Creature to humble himself , and fall down at his Feet , and petition for Mercy , O how ready is he to forgive and pass by all former Treasons and Rebellions against him ! Seest thou how Ahab humbleth himself ? I will not , saith the Lord , because he hath humbled himself , bring the Evil in his Days . Yet this Ahab was an abominable Wretch in God's sight , a Monster of Wickedness ; therefore 't is said , There was none like Ahab , who sold himself to work Wickedness in the sight of the Lord , whom Jezebel his Wife stirred up . Ephraim provoked God to Anger , but he bemoans himself , and repents with Tears , and smites upon his Thigh , with Shame and Confusion of Face ; and what saith God now to Ephraim ? I will surely have Mercy upon him , my Bowels are troubled for him , I will surely have Mercy upon him , saith the Lord. I will not execute the Fierceness of mine Anger . I will not return to destroy Ephraim , for I am God , and not Man ; my Heart is turned in me , my Repentings are kindled together . Tho God is as terrible as a Lion , yet it is only to the Impenitent , and those that stand out against him . XI . God is a great Enemy to Flatterers and Tyrants , which sooner or later will be the Subjects of his Wrath and Fury , whom he will tear in pieces , and devour . Simile . THe Lion is a proud and lofty Creature , a tyrannical and cruel Beast , a great Destroyer of Sheep , Lambs , and other poor , innocent and harmless Creatures ; besides he hath many other evil Qualities . Hence the Devil and wicked Men are compared to a Lion ; to which Similes we refer you . Disparity . IN divers respects God cannot by any means be compared to a Lion. He is not proud , cruel , nor will he cast off or destroy an upright and innocent Person , whatever the Provocation be ; but He is , in the highest degree of Eminency , quite contrary to all these evil Qualities , as is shewed elsewhere . Corollaries . 1. IS God compared to a Lion in those respects you have heard ? then let Sinners tremble , for they are like to be the only Prey of this dreadful and terrible God. Art thou able to encounter him , or to stand before him ? I will be unto Ephraim as a Lion , and as a young Lion to the House of Judah : I , even I will tear , and go away , and none shall rescue him . Doth not this Lion begin to roar ? Will a Lion roar in the Forrest , when he hath no Prey ? Shall the Trumpet be blown in the City , and the People not afraid ? Sure God is arising up to the Prey , and He will shake terribly the Earth . What will ye do , can you stand before his Indignation ? 2. Is God compared to a Lion ? let Sinners take heed , lest they awake and rouze him up . 3. See from hence what the Nature of Sin is ; 'T is only that which causes God to break forth against Man , as an hungry Lion. 'T is Sin that provokes him to Anger , and fills him with Wrath and Indignation . God greatly delights in Mercy ; and to execute Judgment , is called his strange Work. 4. There is no way for the guilty or rebellious Soul to take , but to fall down before the dreadful God , to prostrate it self at the feet of the Lion of the Tribe of Judah : He will have Mercy on thee , if thou dost submit thy self unto him . God as a Leopard . Hosea 13.7 . And as a Leopard will I observe them . Simile . I. THe Leopard is the same Beast called the Panther ; he is a great Enemy to Man , and so fierce , that immediatly he flies into the Face of him , and pulls out his very Eyes . II. The Leopard is a very swift Beast : Their Horses are swifter than Leopards . III. The Leopard in watching his Prey is very subtil ; he observes fit Times and Seasons when to come upon them . Pliny shews us , how they hide their Heads , and what great Policy they use in seizing their Prey . IV. Naturalists observe , that when a Leopard comes upon his Prey , he leaps upon it suddenly . V. It is observed of the Leopard , that he will sleep long , even three days together ; but after he awakes , he is more fierce . Parallel . I. WIcked Men flie in the Face of God ; they are said to fight against him , and to resist him ; and now saith God , I 'le be like a Leopard , I will as it were fly in your Faces , I will come furiously upon you in the way of my Judgments : I will not only as a Lion , tear the Caul of your Hearts ; but as a Leopard , I will pull out your Eyes , and ye shall wander in Darkness . II. God says , he will be a swift Witness against the Wicked : Swiftly will I ( saith God , speaking to the Enemies of his People ) return your Recompence upon your own Heads . III. In this Scripture chiefly God compares himself to a Leopard , in respect of watching the Ungodly : As a Leopard will I observe them . This sets out the fearful Wrath of God against wicked Men. God sets his infinite Wisdom on work , to find out fit Times and Opportunities to let out his Wrath and Fury upon them : I will watch over them for Evil. The Lord watches over his own People for good ; but wo to them , that he , like a Leopard , observes , and watches over to destroy . 'T is marvellous to consider , how long the patient God bears with an ungodly Soul , People , or Nation , ere he brings his sweeping Judgments in upon them . The wicked think God will never strike , because he defers the Execution of his Wrath , and hence they are hardened in an evill Work. When alas poor Souls ! they are greatly mistaken ; God is watching for a fitter Time , wherein he will get himself a greater Name , and more Glory in their Destruction . We have a plain Proof of this in Pharaoh King of Egypt ; God , like a Leopard , observed him , and watched over him for Evil ; and at last , tho it was not presently , got hold of him , and broke his Bones , and destroyed his Power , and all his mighty Host. God's Time of Executing his Judgments and Wrath upon the Ungodly , is the most amazing and terrible : In due time shall the Feet of the Wicked slip . IV. God , tho he seem to tarry long before he comes upon the Ungodly , yet when he doth come , he leaps ( as it were ) upon them , comes on a sudden : I will come upon thee as a Thief . The Wicked will be surprized , when Vengeance comes to be executed upon them . V. God , tho he may seem to be asleep , and to hold his peace , and let Sinners alone ; yet will he at last awake out of sleep , and then let Sinners look to it . God compared to a Bear. Hosea 13.8 . I will meet them as a Bear bereaved of her Whelps . THis is the third Simile God makes use of in this place : I will mee●● them as a Bear bereaved of her Whelps . Simile . I. THe Bear is a very fierce Creature , very terrible . Two She-Bears tore forty two Children at once . His Voice is fierce , saith one , he is fearless in his Rage . II. 'T is observed , that the Bear will not willingly fight with , or set upon a Man , unless he be as it were forced thereunto . III. No Creatures ( as Naturalists tell us ) love their Young more than the Bear. IV. The Bear is furious , and in a dreadful Rage , when she is bereaved of her Young ; as appears by Hushai's Words to Absalom : Thou knowest , that thy Father and his Men they be chafed in their Fury , as a Bear bereaved of her Whelps . In the Field let a Bear robbed of her Whelps , meet a Man , rather than a Fool in his Folly. She is fierce at all times , as was hinted before ; but above all , if she be robbed of her Whelps . Parallel . I. WHo is so fierce and terrible as the great God , whose Anger is resistless , and whose just Wrath , when provoked , is unavoidable ? II. God doth not willingly afflict , fight with , or grieve the Children of Men , till their daring Impudence , and oft repeated Provocations , force him ( as it were ) to do it . III. No Creatures that God has made , love their Young or Off-spring , as God doth them that fear him . A Woman may forget her sucking Child , yet will not he forget his Children . His Love exceeds the Love of Women to their tender Babes . IV. O how furious is the Almighty ! how is he in an holy Rage , if any hurt his poor Children ! They that touch you , touch the Apple of mine Eye . What then will become of the bloody Persecutors , that have not only bereaved God of his Children , but cruelly torn them to pieces , boared out their Eyes , rosted them alive , flayed their Skins off , and burned them at the Stake to Ashes , and put them to all the horrid Tortures they could devise ? If God will meet his own People , if they sin against him , and provoke him , as a Bear bereaved of her Whelps ; how will he meet Babylon , bloody and merciless Papists , and other cursed Persecutors of his People : The Day of Vengeance , saith he , is in my Heart , and the Year of Recompences : For the Controversy of Zion he will strike through Kings , in the Day of his fierce Wrath. Shall not God avenge the Cause of his own Elect , that cry unto him day and night ? Yea , he will avenge them speedily , and come forth against their Enemies , as a Bear bereaved of her Whelps . God compared to a Moth , Hosea 5.12 . I will be unto Ephraim as a Moth. THat we may understand the Nature and Quality of this little Creature , and the Reason of the Comparison , the Parallel following is offered , with a practical Application . The Scope of the Text is a Denunciation of a strange Judgment , which shall corrode and consume them ; the Cause and Ground of which is delivered in the preceding Verses ▪ viz. Because they have resisted the Commands of God , and followed the wicked Commands of Jeroboam , and his Princes : Therefore , saith God , I will be unto Ephraim as a Moth. Observ. That God , in bringing Judgments and Miseries upon a rebellious People , will be as a Moth. And in what respects take as followeth . Simile . I. A Moth is a Creature , that corrodes or devours exceedingly , whatever Garment or Cloth it doth seize upon , and makes it good for very little . II. A Moth will not only eat Woollen Cloth , and Garments of a low Price , but those that are very rich , yea , upon costly Velvets , as Experience shews . III. A Moth comes not upon such Cloth and Garments , as are carefully and wisely kept from Dust and Filth : And therefore those Writers , that mention the hurtful Nature of this Creature , advise to cleanse , and keep such things as are subject to this Creature from all Dust and Filth whatsoever , and then they need not fear the Moth ; and ascribe the Ways and Means , how it may be done . IV. A Moth eats and devours Garments secretly ; you may not quickly spy him out ; he makes no Noise of his coming ; you can't tell whether it be got into your Cloth or Garments , or not , at first . V. A Moth eats and spoils by degrees : It doth not consume and spoil a Garment all at once , but by little and little , till it is quite spoiled , and good for nothing . VI. A Moth corrupts and destroys insensibly . These Worms , saith Mr. Topsall , when they have by degrees insensibly eat off the out most Superficies of the Cloth , then they eat up the inward Part , and so insinuate themselves into the middle Substance of it ; and those that search never so well for them , can hardly find them . A Man may think his Cloth or Garment is good , by the outward View of it ; yet when he looks and proves it throughly , he will find it full of Holes , and good for little . Parallel . I. GOD , when He breaks forth upon a People or Nation in a way of Judgment and Wrath , destroys and makes all desolate therein . Behold therefore , I will stretch out my hand upon thee , and will deliver thee for a Spoil to the Heathen , and I will cut thee off from the People , and I will cause thee to perish : I will destroy thee , and thou shalt know that I am the Lord. II. God , when he comes forth to spoil a People or Nation for their Sins , will not spare the Rich more than the Poor , the King more than the Peasant : All must expect to taste alike of the same Cup. As they have sinned together , they must all suffer together . III. God will not come upon a holy and godly People and Nation , to spoil and destroy like a Moth , those that labour to keep themselves pure and clean from the Dust and Filth of Sin , and the Corruptions of this World ; such need not fear , that God will be as a Moth to them . IV. God sometimes comes secretly upon a People , in a way of Wrath ; he surprizes them on a sudden , comes on them , as Travail upon a Woman with Child . They have thought themselves safe from Danger , and suddenly dreadful Confusion breaketh out against them : Peace may be on the Night , but Horror in the Morning . V. God goes on also in bringing Ruine on a People or Nation by degrees . He doth it gradually many times ; as in that of Amos , touching Israel : I have given you Cleanness of Teeth in all your Dwellings , and Want of Bread in a●●l your Places . Ay , but this wrought no Reformation ; therefore he takes another Step , and proceeds yet further : I have with-holden the Rain from you , — Yet have ye not returned unto me , &c. But this would not do neither ; he therefore goes on with another Gradation : I have smitten you with Blasting and Mildew : When your Gardens , Vineyards , and your Fig-Trees , and your Olive-Trees encreased , the Palmer-Worm devoured them : Yet have you not returned unto me , saith the Lord. Therefore he brought upon them the Pestilence , after the manner of Egypt ; and overthrew some of them , as God overthrew Sodom and Gomorrah . And thus he went on step by step , till he like a Moth destroyed them utterly . VI. God lets out his Wrath and Displeasure so insensibly , that Sinners perceive it not a long time ; yet they decay , and grow weak , and their Beauty , Strength , and Glory falls off : They seem outwardly amiable and in a good condition , and say with Sampson , ( when his Locks were cut off , and his Strength gone ) I will rise up as at other times ; but quickly find themselves another People , and that God has forsaken them . And what an easy thi●●g is it for any to overcome and destroy them ? When the inward Life and Heart of a People is gone , they soon become a Reproach an Derision to their Enemies ; and yet all this while may not per●●eive the ●●ause of their Ruine , nor how God is a Moth unto them . Quest. But here possibly some may enquire , How is God said to be a Moth unto a People ? Answ. In Answer unto this Question , take what Mr. Burroughs hath said , in his Exposition on Hosea . Saith he , First , God is a Moth in the Spirits of a People : There is a secret way of God's Wrath upon their Spirits , which is not perceived . A Nation grows weak and cowardly ; now the Weakness and Cowardliness of a People that were once formidable , shews a Judgment of God upon them . So it was in Israel , 2 King. 15. their Governors did what they listed , they killed one another , and the People laid down quie●●ly , one durst not complain of what was done . 2. Then a base Sloth of Spirit , which seizeth upon the Hearts of Men , Dulness , a Sordidness of Spirit , minding low things , not regarding any worthy or honourable Atchievement . When People are thus , God is a Moth unto them . 3. When Jealousies rise in the Spirits of a People one against another , then God is as a Moth to them . As we know , a Moth in a Garment makes the Thread not hang firm and close together , but divides them one from another , by making Holes in the Cloth : Even thus secret Jealousies and Divisions in a Kingdom consume and destroy them . 4. Base Compliance in Men for their own Ends , and Falseness of Spirits in the Trust committed to them , especially those that are put in publick Places . When these things appear among a People , God may be said to be as a Moth unto them in their Spirits . Secondly , God may be as a Moth in Mens Councels . As first , in their Blindness , that they may not see the Plots of their Enemies . They know not their own Advantages , nor how to improve the Opportunity they have in their Hands . They shall not hit upon right Ways and Means , to secure themselves from their impending Dangers . There shall be Perplexities and Contradictions in their Councels , one counselling one way , others another way . They shall ensnare themselves , and be blasted in their own Councels . And all this while God doth not appear in an outward and hostile way against them , but there is a Curse upon them ; and thus the Lord is as a Moth unto them . Thirdly ; God is as a Moth to a People in their Estates and Commerce one with another . There shall be a Decay of Trade amongst them ; they shall grow poorer and poorer , and no Man knows how . They sow much , and bring in little ; they earn Wages , and put it into a Bag with Holes . There shall be a secret Curse upon their Tradings and Estates , that no Man can give a Reason of it . Fourthly ; God is a Moth in the chief Instruments made use of for publick Good. He takes away chief and worthy Persons , and few take notice of it . One is removed one way , and some in another ; and those that remain , either want Abilities , or else they are treacherous . And if there be any wise and honest left , they are either blasted , or by one way or another , not in a capacity to do any Good. And when 't is thus with a Kingdom , God may be said to be as a Moth unto them . Fifthly ; God may be said to be a Moth in the Treasure and Strength of a Nation . There shall be a great Charge upon the People , and much shall be gathered together , but none shall know how 't is spent , it shall moulder away : So that every one shall complain of the Burden , and what goeth from him ; but no Body almost can see what it comes to . Sixthly ; God is a Moth unto a People in their Religion , ( I mean , by suffering a secret Curse to be upon them ) so that their Religion should be corrupted , and their Wine mix'd with Water , their Silver with Dross . That whilst they hoped to see Religion more pure , and refined from Popish Mixtures , and other Errors and Corruptions , they shall in a spiritual way be invaded with greater Darkness and Confusion , and not well perceive the Wrath and Curse of God that is upon them , by being as a Moth in this respect unto them . Inferences . 1. NO People ought to think themselves secure , because God appears not presently in the height of his Displeasure against them . He may let out his Wrath in little things , ( a Moth is a small thing ) and proceeds but a little way ; takes a Step or two with them in a way of Judgment , and then waits a while , to see what the Effects are . He can by little things , in a secret and insensible way , spoil and utterly undo a Nation , or a particular Soul. There may be much Poison in little Drops ; so the Wrath of God may be upon thee like a Moth , in things that thou mindest not ; for small and contemptible Things , as Lice and Flies , proved a great Plague unto the Egyptians . 2. Our own Filth and Corruption within us breeds our Trouble , and is the Cause of our Undoing . What is it that makes way for the Moth and Rottenness to seize on Wooll or Garments ? Is it not the Carelesness and Negligence of Persons , in not looking after them , and not making use of fit things to keep them clean , and prevent the Danger that arises from this Worm ? The Moth ( as Naturalists tell us ) breeds in the Cloth ; take heed of inward Filth and Pollution : If you keep not your Hearts by fit means clean , the Moth will come , and Rottenness take hold on you . 3. God is slow in Wrath , he punishes by degrees ; he exercises much Patience , ere he destroys a People utterly ; before he breaks forth as a Lion or Bear upon them , he is as a Moth. 4. God hath secret Judgments to execute upon a People , or particular Person : If this was not so , why should he speak of his being as a Moth unto Ephraim ? Let us take heed of secret Sins , lest God consume us by secret Judgments . 5. What a mean and inconsiderable Creature is a Man , yea , a Kingdom , that so small a thing as a Moth is said to destroy and consume them ? God in expressing himself thus to be as a Moth and Rottenness , speaks with a kind of Contempt against the Pride of Ephraim and Judah : They were haughty and proud ; but God , to abase and humble them , tells them , a Worm as it were should spoil their Beauty , and destroy them . 'T is said of Man , His Foundation is in the Dust , and he is crushed before the Moth. Indeed , to be crushed before a Lion is not so much ; but that he should be eat up and devoured by a Moth , this shews what poor , weak , and feeble things , Men and Kingdoms are . What little reason is there for Men to swell in Pride , and high aspiring Thoughts of themselves , when alas ! God is able to cause Lice or Worms to destroy them in a Moment ? yea , by as weak and contemptible a thing as a Moth , God can externally or actually make use of to destroy ( if he please ) the greatest People in the World : be they never so proud and haughty , they are not able to defend themselves from the smallest Creature ; a Worm or Moth may consume them . 6. We see how low God condescendeth ( saith Mr. Burroughs ) that he may express his meaning unto the Children of Men ▪ It is a very strange Expression , for the high , glorious , and dreadful God , whom the Angels themselves adore ; yet for this God to say of himself , that he will be as a Moth and Rottenness ! Durst any Creature have brought God so low in Expression , if we had it not in the Word of God ? Yet this high and glorious God condescendeth thus low , that he might express himself the better unto us , that we might understand his meaning . God a Refuge . Deut. 33.27 . The Eternal God is thy Refuge , &c. Psal. 46.1 . God is our Refuge and Strength , &c. IN these , and many other Texts , God is called a Refuge . To the clearer understanding of which , we shall , 1. Shew the Import and Signification of the Word . 2. Give the various Acceptations of it . 3. Shew in what respects the Term is attributed to God , by way of Parallel . 4. Produce some Disparities . 5. Draw some brief Inferences from the Whole . I. This Word is express'd in Hebrew by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and is by Interpreters sometimes rendred Hope , sometimes safe Habitation , &c. But commonly Refuge is called in Latine , Refugium , which is a Place , Person , or Thing to which we flie , that we might be safe from Danger . It signifies ( in the full Latitude of it ) any Place of Rescue , Succour , or Safety ; it is called in Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perfugio , properly noting a flying to some place of Security ; and is indeed a most splendid Metaphor , most significantly demonstrating the Frame of their Minds , who ( when on every side beset with inextricable Troubles ) upon the Despair of human Help , repair to God as their only Refuge . II. This word Refuge is put for Security against a Multitude of Enemies , such as Israel was to be engaged against in the Land of Canaan . 1. 'T is put , to quiet and fortify the Mind against great and amazing Providences , Psal. 46.1 . 2. For Preservation of Publick Safety and Propriety , from the Invasions of wicked or envious Men , Psal. 48.3 , 4. 3. For Security of Life , in case of Danger , Psal. 71.7 , 10. 4. For Security of the Soul in spiritual Danger , Heb. 6.18 , 19. 5. For Security against the Avenger of Blood , by God's Appointment . 6. For Safety against Persecution , Acts 14.6 . The Apostles fled for Refuge to the Cities of Laconia , &c. III. The Word , in its proper Notation is allusive to Security in case of human Perils ; and from thence , by a Metaphorical Translation , is applied to God. For the further Illustration of which , take the following Parallel . Metaphor . I. THis word Refuge , implies Persons in Distress . II. It also implies a Place , Thing , or Person , capable to relieve the Distressed in their Affliction . III. A Refuge , that it might be useful to distressed ones , ought to be well known . IV. 'T is necessary also that a Refuge be not far off , when Dangers approach . V. A Refuge ought to be of sufficient Strength , to save or secure from the Power and Rage of the greatest Enemy . VI. A Refuge secures against a Multitude of Enemies . Israel had many Thousands , nay , Millions , especially when they came to encounter with the seven Nations of Canaan ; it was t●●n God told them , He would be a Refuge or Safety to them . VII . A Refuge secures from the Wrath of a King , which is as the Roaring of a Lion. When David was pursued by enraged Saul , he was forced to flie to Places of Refuge , gets sometimes into a Cave , another time into a Rock , by which means he escaped ; which he ascribes to God. VIII . A Refuge is good to quiet and fortify the Mind against any amazing Providences ; when the angry Heavens , with their direful Motions , threaten the Earth , and Horror seizes upon all Hearts , and Paleness covers their Faces . IX . Refuges are for the Preservation of Publick Prosperity , from the Envy and Malice of Enemies . X. A Refuge secures and preserves the Life , when in danger : When David's Life was pursued , he fled for Refuge , &c. The like of the Man-slayer . XI . A Place or City of Refuge was provided against the Avenger of Blood , by the Appointment of God , for the Retreat of the Man-slayer . XII . The Ways to the Cities of Refuge were to be made thirty two Cubits broad ; and all Stumbling-Blocks , and other Impediments taken thereout . XIII . The Ways to the Cities of Refuge were made easy to find ; at every Partition , or cross Turnings , they set up a Writing , Refuge , Refuge . XIV . The Man-slayer was to flie with speed to the City of Refuge , lest the Pursuer overtook him . XV. The Man-slayer was not only to flie to the City of Refuge , but to get into it , and abide there , till the Death of the High-Priest then living . XVI . Those that were got into the City of Refuge , before the Avenger of Blood overtook them , were safe , and delivered from Death . Parallel . I. SInners , nay , the Godly themselves , are oft-times in great Danger and Distress : In my Distress I called upon the Lord. II. God is the only Refuge , who is fit and capable to relieve them that flie to him . III. Those who would have God for their Refuge in the Day of Trouble , ought to know or understand what a God he is . God is known in her Palaces for a Refuge : And they that know his Name , will put their Trust in him . IV. God is near to all that call upon him , that call upon him in Truth : Not only a God afar off , but a God at hand . V. God is a Refuge infinite in Strength , able to save all to the uttermost , who by Christ Jesus flie to him . VI. God secures his Church and People from innumerable Multitudes of Infernal , Internal , and External Enemies . Edom , the Ishmaelites of Moab , the Hagarens , Gebal , Ammon , Amalek , with the Inhabitants of Tyre , were all confederate against God's Israel ; yet by being in this glorious Refuge , they were safe . VII . God secures his People from the Wrath of the King of Darkness , who goes up and down like a roaring Lion , seeking whom he may devour ; and from the Wrath of Antichrist , that bloody-Beast , and First-born of Hell. And were it not for this Refuge , we had long ago been destroyed . VIII . God being the Saints Refuge , greatly animates , encourages , and fortifies their Minds , against all the dreadful and amazing Dispensations of God : When there are Signs in the Sun , and in the Moon , and in the Stars ▪ and on the Earth , Blood , Fire , and Vapour of Smoke : When there is Distress of Nations , with Perplexity , the Sea and the Waves roaring , and Mens Hearts failing for Fear , and for looking after those things which are coming upon the Earth : For the Powers of Heaven shall be shaken . In such a Day as this the Godly are secured , and , with David , say , Vnder the shadow of thy Wings will I make my Refuge , until these Calamities are ●●ver-past . I will both lay me down in Peace , and sleep ; for thou , Lord , makest me to dwell in Safety . IX . God , as a Refuge , preserves the publick Prosperity and Weal of his Church and People , from the Envy of Devils , and other implacable Enemies . L●● , th●● Kings were assembled , they passed by together , ( saith David ) they marvelled , and were troubled , Fear took hold on them : Why , what is the Matter ? Because God discomfits them : They are broken in pieces , and cannot destroy the Joy of Mount Zion : How comes this about ? God is known in her Palaces for a Refuge . X. God is a Refuge , who saves from Death , and secures our Lives from the Destroyer , and bloody-minded Men. B●●bylon always thirsts after , and is ready to spill the Blood of God's Children ; and were it not that they are preserved under the Wings of the Almighty , or secured by his glorious Arm , they had been cut off Root and Branch before now . XI . Jehovah is a Refuge , in and through Christ , against Conscience , Wrath , and the Law , who accuse and pursue poor Sinners ; and this by the Appointment of God : Neither is there Help or Succour for them any where else . XII . There is a plain Way made to God the Father , ( this blessed Refuge ) for Sinners , through the Blood of Jesus , all Stumbling-Blocks and Obstructions being removed . See Christ the Way . XIII . God hath made such Provision , and laid down such clear Directions leading to himself , in the holy Scripture , that no wise and wary Man can mistake or lose his Way . XIV . Those that would find Refuge in God , must not neglect flying to him by Faith and Regeneration : How shall we escape , if we neglect so great Salvation ? XV. Those that would find Refuge in God , must not abide without in a visible Profession , and go no further , but get a Dwelling in the Almighty , and there abide as long as they live . See God a Habitation . XVI . Those that get into God , by the Blood and Mediation of Jesus , before Wrath and Vengeance overtake them , or Death cut them off , are safe , and graciously delivered from eternal Death . There is no Condemnation to them that are in Christ Jesus , &c. Metaphor . I. OTher Refuges save or secure only from human Violence and Danger . II. Other Refuges may not be ready at hand , nor quickly found in Time of Calamity . III. Other Refuges may not be out of the Reach and Attack of the Enemy , nor be strong enough to secure against Assaults . IV. Many Men flie to Persons and Things for Refuge , which greatly deceive them . They sometimes make Gold and Silver their Hope ; trust in their Trades , Friends , Princes , Parliaments , and Potentates of the Earth ; but in vain , alas ! is Salvation hoped for from such Hills and Mountains . I looked on my right hand , and behold , there was no Man would know me : Refuge failed me , and no Man cared for my Soul. How have many been undone , in former and latter Days , by flying to false and deceitful Refuges , expecting they would be Fathers and Nourishers to them ? There is no Trust to be put in the Sons of the Mighty . The Pope and his Cardinals have a Proverb amongst them , Mercatorum est , non Regum , stare Juramentis : 'T is for Merchants , not for Princes , to stand to that which they have sworn . V. The Cities of Refuge under the Law , were only for the Man-slayer , who by Chance or Casualty kill'd a Man , not for wilful Murtherers . Disparity . I. GOD is a Refuge , that saves and delivers from Spiritual and Eternal Dangers . II. God is a Refuge that is always at hand , and to be found by all such as seek him timely , before the Day of Grace be over . III. God is a high and strong Refuge . Hence David resolved to make his Refuge under the Wings of the Almighty ; by which Phrase ( as some observe ) he compares the Lord to an Eagle , ( to which he is resembled in Deut. 32.11 . ) and himself to one of the Eagle's Young. The Eagle mounts aloft , dwells on high . No Man ( saith Pliny ) can reach or touch the Eagle's Nest , being made upon ( or rather in ) the Clifts of the inaccessible Rocks . She abideth ( as saith Job ) on the Crag of the Rock , and strong Place : There she hides her young Ones , who are safe enough : But a godly Man , who makes his Refuge in the Rock of Ages , under the Wings of God's Providence and Protection , is far more secure . IV. God is a Refuge that will not deceive the Soul , whosoe're it be , that flies to him ; nor never did fail any who took up Sanctuary in him . God cannot fail in his Ability to save , he is infinite in Power ; he cannot fail in Wisdom , because he is All-wise , yea , Wisdom it self in the Abstract . Time doth not cause him to decay , nor grow old : He abides the same , and his Years fail not ; the Eternal God is thy Refuge . He is righteous and just , and will not suffer his Faithfulness to fail . Tho others have neither Faithfulness , Bowels , nor Humanity in them ; yet he who said , I will never leave thee nor forsake thee , hath also said , His Mercy and Goodness endureth for ever . Look to the Generations of old : Did ever any trust in God , and were confounded ? Or whom did he ever despise , that called upon him ? V. God in Christ is a Refuge , not only for Man-slayers , but Murtherers , Adulterers , yea , the vilest and worst of Sinners , if by true Faith and Repentance they seek to him . Manasses , who made Jerusalem run down with Blood ; and Mary Magdalen , found Refuge ( viz. Pardon and Forgiveness ) in him . Inferences . 1. HEnce we may perceive , that the Godly in this World are exposed to great Afflictions and Calamities . 2. Yet God hath not left them without a Place of Refuge . 3. That there is no Safety but in the Almighty . 4. That it is the only Way and Wisdom of sinful Men , to flie with speed to God through Christ , if they would find Mercy , and Sanctuary from Wrath and Vengeance . 5. This also shews the happy State and Condition of the Godly . 6. Let Believers have a Recourse to God in the Day of Trouble , by Prayer and Humiliation . 7. Besides , we may learn , how vain and fruitless all the Attempts and Approaches of the Wicked are , against God's Church , and holy Men. 8. Why should the Godly then fear in the Day of Evil , that have such a Refuge ? See Strong-Tower , Habitation , Hiding-Place . God an Housholder . Mat. 21.33 . Hear another Parable , There was a certain Housholder , &c. BY the Scope and Meaning of this Parable , it appears , that GOD the Father is that Housholder intended in this Text of Scripture . 1. Because it was he that planted the Vineyard . We take Vineyard for the World , or the State of the Jews in the Land of Canaan . 2. He hedged it round about , he digg'd a Wine-Press , and built a Tower. 3. He set it , and farm'd it out to Husband-Men . God made the World , and all things therein , divided it by Lot , since Adam , and set a Determination to the Bounds and Habitations thereof . 4. It was God who sent the Prophets , Judges , Apostles , Priests , and Kings to receive the Fruits of them . 5. It appears evidently , that it was God who sent his Son to the Husband-Men , who killed him , &c. 6. To put all out of doubt , this Son is said to be the Corner-Stone laid in Zion , and that by the Lord himself : This is the Lord 's doing , and it is marvellous in our Eyes . The Word Housholder imports three things : 1. One that is possessed of an Estate . 2. One that hath Business to do . 3. One that hath a Family of Servants to employ . All these seem fairly applicable to God , Metaphorically . 1. God is possessed of an Estate : The Earth is his , and the Fulness thereof , the World , and all the Inhabitants therein . 2. God hath Business to do in this World , to replenish the Earth , and to establish his Will in respect of Worship and Service : Thy Will be done on Earth , as it is in Heaven , &c. 3. God hath a Family of Servants to govern : The Soul of the Father , as well as the Soul of the Son , is mine : And he saith to these Servants , Dwell in the Land , do good , and employ the Talents given you . God is ( and may not unfitly be compared to ) a Housholder . Here I shall give you the Properties of a Housholder , according to the Sence of the Word , and the true Intent of the Text ; and so go on , by God's help , in prosecution of the Parallel . Metaphor . I. AN Housholder is the first Founder or Setler of a Family ; for there can be no such thing as a Housholder , Family , &c. without a raising , or first founding of it : And there can be no such Raising or Founding , without a Beginner or Founder ; where there are Effects , there must be a Cause producing those Effects . II. An Housholder , that is to be concerned with Family-Affairs , doth frame and build a House or Dwelling , as a very needful Conveniency for himself and Family . III. A good Housholder gets him a Family suited to all his Purposes , not thinking it meet to be alone , he doth espouse a Wife , and bring in Servants , &c. IV. A good Housholder fits his Family or Houshold for Business . V. A good Housholder sets things in good Order , leaves nothing confused , to occasion Quarrelling and Strife ; sets all in their proper places : His eldest Son and First-born is made the Chief ; the rest of the Children and Servants are made Inferiors to him ; he is called , the Excellency of Dignity . VI. A good Housholder shews and appoints his Family their Work ; some to be employed in the House , some in the Barn and Stable , and some in the Field . VII . A good Housholder maketh good Provision for the Subsistence of his Family ; he knoweth that they cannot labour , without Sustenance and Supplies . VIII . A good Housholder keeps his Place , leaves not his Family when Discord happens amongst them ; he accounts it his Work to heal and strengthen , not to destroy a House . IX . A good Housholder lays out Ground for his Servants Employment , and Familie's Supply ; one Place for a Vine , and another for a Garden , with others for Fields and Meadows , for Hay , &c. X. A wise and good Housholder contrives the best Scituation , as well as the best Methods of Accommodation , for his Houshold ; plants them as near as may be to Pools , Rivers , pleasant Streams , and fruitful Springs , where such are , or may be form'd and made . XI . A good and wise Housholder teacheth and instructeth his Houshold in good Manners , and fit Behavior , shews Faults , and dislikes uncomely and debauched Actions and Examples , is angry at reiterated Untowardness . Abraham taught his Children , Moses instructed Israel ; David taught Solomon , was angry with Absalom , as Ely with his Sons . XII . A good and wise Housholder loves his Houshold with a natural and paternal Love. XIII . A good and wise Housholder takes care for the Preservation and Security of his Family , in respect of Health , and Safety against Thieves and Enemies ; sends for a Physician , as soon as he finds any ill ; orders the Doors and Gates to be kept fast with Bars and Locks . XIV . A good Housholder bears , and forbears long , is not rash and hasty , but meek and patient , under present Provocation . XV. A wise Housholder is not always wroth , retains not Anger out of spite , soon becomes reconciled , upon Submission , and using Means of Pacification . XVI . A good Housholder is full of Sympathy , is much concerned and grieved , when things go ill , and are out of Order . XVII . A good Housholder gives reiterated Instances of his Favours , he is familiar with his Family , speaks to them , and smiles on them , hears them when they call , helps them up when they fall . XVIII . A wise and good Housholder deals plainly and uprightly with his Family , sheweth them the Danger of Disobedience , both to Children and Servants , hides nothing from them that may be for their Good ; lets his Servants know , that if they obey not , he will turn them out of Service ; and Children , if they are disobedient , they shall not only be beaten , but also dispossessed of many Privileges and Inheritances . XIX . A good Housholder encourages his Family by present Rewards , and future Promises ; he pays his Servants well for their Work , gives his Children Promise of Reward , even an Inheritance . XX. A good Housholder gives Correction in season for Faults committed : Fathers after the Flesh , and Masters , chastise disobedient Ones for Faults . XXI . A good Housholder is so prudent , moderate , and gentle , in his Administration of Severity , that there is no Cause of Blame and Censure ; his Equity and Authority justify his Ways . XXII . A good and wise Housholder , when any are obstinate , withdraws the Manifestation of former Goodness , Favour , and Delight ; for if after all good Means used fruitlesly , they will not be reclaimed , then he frowns on them , and cannot shew his Countenance as at other Times . XXIII . A wise and good Housholder will maintain his own Rights against Invaders , and keep up his Interest according to Law and Justice , and the Use of reasonable Means . XXIV . A wise and good Housholder brings all the Spoil taken from his Enemies , and all the Fruits of his Land , into his own Houshold ; there are his Trophies , and the Fruits of his Labour found . XXV . A wise and good Housholder shuts all unruly Persons out of Doors , to preserve Peace and prevent Disturbance . David would not let a wicked Man dwell with him , nor a Liar stay in his House . Some will divorce a Wife , when she proves treacherous . Abraham turned or cast out the Bond-woman , and her Son. XXVI . A wise Housholder sometimes becomes an Enemy to those of his own Family , when his Patience is abused , and they stand out by large Provocations . XXVII . A wise and good Housholder doth in his Wrath sometimes swear against Reconciliation , and future Acceptance . XXVIII . A wise and good Housholder , sometimes and in some Cases , casts off all Care and Pity , so as to interpose against Evil or Dangers that may befall from without , but gives up to fearful Ruin. XXIX . A good and wise Housholder is ready to have his Actions tried , and refuseth not to come before a Judg , or before the Determination of tolerable indifferent Persons . XXX . A good and wise Housholder renders Rewards and Encouragement to his Family , and Servants that do well : Be thou Ruler over much ; enter into the Joy of thy Lord. Parallel . I. THat God is the first Author , that gives Being to Matter , Form , and Order , is so great and evident a Truth , evinced by Scripture and Reason , that none can deny it without shaking the very Foundation of Heaven and Earth , and of all true Piety and Religion : For all things that do appear , were produced by some Cause pre-existent , or else they did cause themselves ; which last cannot be , because then they must be before themselves , which is a monstrous Absurdity . See the ancient Records of the World , and all things therein , Gen. 1. II. God , the most great and good Housholder , seeing it very needful and convenient , hath built a House for the Commodity of his Family , yea , many Houses , suitable to the distinct Parts of his Family , which is very great : One House fit for Angels , and the Souls of Saints , that is , Heaven ; one for Men , even the Earth ; one for a Nursing-House to the Off-spring of his Family , and that is his Church , which is the House of the Living God , the Nursing-House for his Heirs and eldest Sons . These things have his Hands begun and finished . He that built all things is God. III. God did not think it meet to be alone , in the Enjoiment of perfect Happiness in himself , and therefore hath taken into Covenant with himself , Angels and Men ; and for this end was Jesus Christ set up from everlasting , to gather together in himself , both things in Heaven , and things on Earth , &c. IV. Thus God , the great and good Housholder hath done . He hath made nothing in vain , but hath fitted each Creature with Natures , to do Work suitable to their proper Station : The Angels to dwell in Heaven , to praise in Heaven , to flie through Heaven , to come down into the Air , to visit the Earth , and view the Sons of Men : Men are fitted to look up to Heaven , to pray , to reade , to contemplate , to reverence God , to propagate , to replenish the Earth : Beasts are fitted for Labour and Service , as the Horse , the Mule , the Ox , &c. The Sheep , with all other Creatures , receive Influence from his great and good Spirit , so as to come to the Place where their Prey is , and where they are to be taken for assigned Use. V. God , the great and good Housholder , hath set all things in Order , both in the upper and lower World ; who is not a God of Confusion , but of Order , in all the People of his Family . Christ his First-born is not only King , even the King of the Earth , but the King of Angels ; he is the Head of all Principalities and Powers ; Angels next to him , above Men ; Men , God's Representatives and Vicegerents , above Women : The Man is the Head of the Woman , Parents the Head of their Off-spring , and Children above Servants , and all these above the Beasts of the Field , or creeping Things of the Earth . VI. Even thus hath God , the great and good Housholder , done to all his Family . He hath appointed his First-born to be a Mediator , a Priest , an Advocate , to influence the Gospel and Word ; his Angels , to protect ; his People in Love to serve one another , and bear one anothers Burthens ; Women to bear Children , and nurse them , and to be meet Helps to their Husbands ; Parents to love their Children , Children to honour their Parents ; Servants and Subjects to obey their Supreme ; and all these to adore God , and obey the Lord Jesus Christ. VII . God , this great Housholder , hath made Provision for his great and large Family : The Eyes of all things look up and trust in him , he gives them their Meat in due season : In my Fathers House is Meat enough , and to spare . Heavenly Manna , as Meat and Food for Angels ; heavenly Food , as the Bread of Life for the Saints ; earthly Food , as Corn , Wine and Oil , for Men ; Grass and Herbs , &c. as Meat for Beasts , &c. His Hand gives all things needful . If in the House , he feeds them ; if in the Field , he feeds them , and fills them with good things , &c. VIII . God keeps his Place in Heaven : Tho Angels fall out , and go to War ; tho Men differ , the Heavens shake , the Mountains remove , the Winds bluster , the Waves of the Sea roar and rage ; yet the Lord is in Heaven , and he beholds all Disorders of Men , and still keeps his Place in perfect Tranquillity , and moves not ; for the Good of his whole Houshold depends upon it ; for if it were possible for the immoveable God to leave his Place , all would become a Piece of Confusion . IX . God , the wise Housholder , hath set out the Church for a Vineyard and Garden , digg'd a Wine-Press , and built a Tower ; the World for a plowed Field ; the wise and best Men , both Divines , Philosophers , Naturalists and Historians , to yield a fruitful Crop of Teaching and Instruction , to supply his great Houshold . X. God , the most wise and good Housholder , hath contrived the Scituation of his Family , near adjoining to th●●se great Conveniencies , of still and stan●●●g Pools , pleasant and gliding Streams , co●●stant rising and issuing Springs , for e●●crease of Knowledg , and standing 〈◊〉 and Government , establishing the 〈◊〉 of Religion and Piety , as pleasant Stre●●● and issuing Springs , for encrease o●● Knowledg . XI . God , the great and wise Housholder , teacheth , instructeth , gives forth his Law , shews them what is good , and required of them ; charges his Family to walk by the Examples of the Best , to walk in Wisdom , to give no Offence , to hold fast that which is good . God is troubled ( as it were ) and angry at great Miscarriages , and unseemly Actions , grieved ( if I may with Reverence so speak ) at his very Heart , with particular Instruments , angry with not only some , but even the whole Houshold , when the Offenders will not reform . XII . God loved all his Creation ; when he looked upon it , and saw all to be good , he could do no otherwise , Angels , Men , Beasts , creeping Things , Fowls , and all inanimate Things . The Church he loves on new Terms : The Father himself loves you , because you have loved me , and believed that I came forth from God. XIII . God sent Moses to Israel , when sick of Oppression in Egypt , when corrupted with Sin in the Wilderness , about the Calf , and had need of Purgation ; Abigail and Nathan to David , on the same account ; Hezekiah to Israel , and Ahab , as well as he had before sent Samuel to David . Peter's Advice is , to cleanse from all Filthiness of Flesh and Spirit . He takes care for their Security , and manifesteth this Care diversly , gives Cautions to take heed , puts their Enemies in fear , sometimes restrains in time of Pursuit of seeming Advantages , orders Doors to be shut , till the Enemies disappear , and the Indignation be overpast . XIV . God hath to Admiration shew'd his Patience and Long-suffering to his Church , to the whole World , to the whole Families of the Earth : He gave the old World one hundred and twenty Years , bore long with the Murmurers of Israel in the Wilderness , was forty Years grieved , suffered Jerusalem long before the first Captivity , longer before the last by the Romans ; gives Jezebel , and Mystery Babylon , Time and Space ; spared a sinful World in general , above five thousand Years . XV. God will not be always wroth , lest the Object of his Wrath should fail before him , retains not Anger for ever , takes immediate Notice of Returns , and forthwith ▪ proclaims Peace and Reconciliation . XVI . God is plenarily qualified with Bowels of Compassion and Tenderness towards his People : I have seen the Affliction of my People , and am come down to deliver . In all their Afflictions he was afflicted : My Bowels are afflicted for him . He pities them that fear him , &c. XVII . God loads ( as it were ) with Benefits , speaks comfortably , bids others speak comfortably , as from him : Speak comfortably to Jerusalem : Let us reason together : Smiles invisibly by Providence , invisibly by Grace and Spirit ; hears Prayer in an accepted Time , helps up his Church and People when they fall : Aaron rose up by his help ; God raised holy David when he fell , Peter in like manner : Which confirms the Word of his Servant , &c. XVIII . God demonstrates the great Danger of Disobedience , with all plainness , by Words at length : If thou doest Evil , Sin lieth at the Door : All the Curses of the Book light on the Children of Disobedience , who are separated to Evil , and destroyed if they do wickedly : He that sins shall die : If you remain disobedient , he will not prevent your Ruin : He will not hear when you call , but laugh at your Calamities , and rejoyce when your Fear comes , Prov. 1. XIX . God suffers none to labour in vain , nor spend their Strength for nought in his Service ▪ He doth good unto all ; his tender Mercies are over all his Works : He makes one Day in his Courts , better than a thousand elsewhere . And the Church said , it was better with her when she abode unde●● his Conduct , than when she left it . He will give Grace and Glory , and no good thing will be with-hold from them that walk uprightly . XX. God in Love and Faithfulness doth correct , rebuke , chasten , and afflict his People for their Profit . In very Faithfulness hast thou afflicted me . Whom he loves , he rebukes and chastens , to make Partakers of his Holiness : The Fruits whereof David expresseth , It was good for me that I was afflicted : Thus when Men are i●● Heaviness through many Temptations , the Rod drives out ill Dispositions , and is a good Remedy to cure Folly , &c. XXI . God renders not to any Man more than is right , that he should enter into Judgment with God : He layeth Judgment to the Line , and Righteousness to the Plummet ; extenuates to Offenders , rather gives less than more : In the midst of Judgment he remembers Mercy . He debates in measure ; and as to the Justice of the Cause provoking , or measure of Punishments , he appeals to the Justice of their own Minds : Are not my Ways equal , and yours unequal ? XXII . This hath been the common way of God's dealing with Men , as well large Congregations , as particular Persons : I will hide my Face from this Generation , &c. Thou art a God that hidest thy self , &c. God left Saul when obstinate , and would not be found of him in distress . When God leaves a People or Person , they lose their Strength , and come to Shame and Misery . Wo to him that is alone . XXIII . God hath maintained the Lot of the Righteous throughout all Generations , kept up his Church from falling , contriv'd a Seed to serve him . He will not suffer the Gates of Hell to prevail , nor overthrow his Family . XXIV . God brake the Head of Leviathan , gave it to be Meat to his People in the Wilderness , cut Rahab , wounded the Dragon , overthrew great Kingdoms and Armies , &c. gained Victory over mighty Kings , and brought the ●●ruits of all his Works into his Church ; there are his worthy Acts , Doctrine , and Book of the Acts , and Examples of all his Servants . XXV . God shut Angels out of Heaven , to preserve Peace ; sent Cain unto the Land of Nod ; shut the Old World out of the Ark ; put Saul out of the Kingdom , puts a difference between Egypt and Israel ; secludes Hymeneus and Philetus , Hypocrites and Hereticks , and all unclean Persons , that the Peace of the Family may be preserved ; hath threatned they that trouble it shall bear their Judgment , whoever they be . God divorced the Church of Israel , &c. XXVI . God upon this Ground hath ( tho he account it his strange Work turn'd to be an Enemy to those ●●f his own Houshold ; and hath not only cast them out , but drawn his glittering Sword , made sharp by whetting , bent his Bow , and prepared his Arrows upon the String , made sick in smiting , and utterly destroyed , a●● in the Case of Israel , Judah , and Jerusalem . XXVII . God sware in his Wrath , that they should not enter into his Rest ; and left them to expectation of fiery Indignation . XXVIII . Thus God dealt with Israel and Judah , gave Jacob to the Spoil , and Israel to the Robbers , and was so far from interposing between them and Danger , that he gave them up to fearful Ruine from the Chaldeans , and to the Romans , in the Time of Josephus ; declaring that his Eye should not pity , neither would he have Mercy . And as to particular Persons , David told Solomon , that if he forsook God , God would cast him off for ever . Thus those are confounded , even as Judas Iscariot was , and as Jesus Christ speaks of the Branches that abide not , They are cast off , and Men gather them , and they come to Burning ; and as Salt , when good for nothing , is cast to the Dunghill , and trodden under foot . XXIX . God , that he might be justified in all his Actions , hath appointed a general Judgment , to bring forth his Works and Actions , that he may clear himself , and overcome when he is judged . Hence it is said , He hath appointed a Day in which he will judg the World in Righteousness , call all his Houshold to account before the Angels , and there make his Justice shine as the Sun at Noon , in respect of all his Providences and Dispensations . XXX . God certainly rewards all Men for well-doing , both in this World , and that which is to come . Verily , shall one say , there is a Reward for the Righteous , when there is a God that judges in the Earth : The Righteous shall be recompenced in the Earth . Godliness hath the Promise of the Life that now is , and that which is to come . Metaphor . I. AN Housholder in this World hath but a small Family , tho never so great a Person : Solomon was the greatest we read of , yet small in comparison , &c. II. An Housholder in this World is but a Steward under another , &c. III. An Housholder in this World wants Wisdom , and may be defective in respect of Government over his Houshold . IV. An Housholder cannot of himself make his Family . V. An Housholder in this World cannot communicate Strength , nor secure from falling by Sickness or Death , till they have finished the Work which he hath committed to them . VI. An Housholder in this World may be taken away from his Houshold by human Force , or by Sickness and Death . VII . An Housholder in this World may be from home , about other Business , not all times doing his Family good . VIII . An Housholder in this World , tho he be at home , and well , yet he may be asleep , and Evil come in the same Instant . IX . An Housholder may be taken away captive , or forced to flie from his Family ; tho as valiant as David , as wise as Solomon , as great and mighty as Belshazzar and Darius . X. An Housholder cannot always preserve his Family in Peace , nor give them everlasting Rewards . Disparity . I. GOD hath a very great Family , as numerous as the Stars , or the Sand of the Sea : The God of the whole Earth shall he be called : The Earth is the Lord's , and the Fulness thereof . The Fathers and the Children are all his , and the whole World receives great Benefits by him , &c. He gives all their Meat in due season ; He makes the Sun to shine , and the Rain to fall , on the Just and Vnjust . II. But God is absolute Head and Lord , under no Commission , neither in subjection to any . III. God is infinitely wise and good , perfect in Knowledg , hath all Treasures of Wisdom and Knowledg , hath Depths of Wisdom and Knowledg , unsearchable , and past finding out . 'T is impossible for him to err or miscarry in any case , his Way is perfect . IV. But God is the Maker of his Family , from the highest to the lowest : Thou hast made us , and not we our selves , &c. V. But God is able to make all Grace abound , to make the Arms of their Hands strong , to renew their Strength like the Eagle ; to make the Weak become as David , and David as the Angel of God ; so as to run and not be weary , to walk and not faint . VI. God is always abiding , as he hath no beginning of Days , nor end of Life : He is the eternal and ever-living God. VII . God is never from home about other Business , cannot be out of the way of doing his Family good ; because every where present , on Earth as well as in Heaven : He fills his own Work , therefore promised to be with them in the Fire , and in the Water , and promised never to leave them nor forsake them . VIII . But God , the Keeper of Israel , neither slumbers nor sleeps ; for Night and Day , the Dark and the Light , are alike to him ; and between the Land and the Sea there is no difference : For his Ways are in the Dark , in the Deep ; and his Footsteps are in the mighty Waters . IX . But God , yea , the Omnipotent God , cannot be invaded , nor carried away captive ; he keeps his Place , and is immoveable . None hath an Arm like God ; and by Strength , nor no other way , shall any prevail over him . God is Omnipotent , Powerful , Invincible , &c. X. But God , the Preserver of Men , and of the Souls of his Saints , can so preserve in Peace , that none dar●●s approach to rob his Family of it . God gives his Family Consolation and good Hope here , and Reward or Inheritance hereafter , which shall never fade away , nor be taken from them . Inferences . 1. IF God be an Housholder , we infer against Epicures , that he is and must be concerned in the Affairs of this lower World ; why otherwise should all things look up to him , as the Psalmist saith ? and how should they be cared for , and provided for , as Christ himself , and St. Paul averr ? God gives not his Spirit once , and no more ; but it is given to his People daily and hourly ; 't is that gives us our daily and common Bread , and taketh care of us , &c. 2. We infer , how greatly ignorant most of the World are , in that they do not account it a great Privilege to be under the Conduct of God , and enquire what they should do to please him . 3. What a mighty Blessing and Privilege they have who are under his Conduct , that is able to do all manner of Good for them in this World , and reward with everlasting Life in the World to come . 4. How miserable they will be that are cast out from his Care and Conduct , or that do abide out , and come not in by accepting his Terms , and endeavour to please him , to know God in a Way of Love , and be careful to concern themselves with him , &c. 5. It is of absolute Necessity and Concernment , for all to hasten to come and reconcile themselves to him , that they may be admitted into his Favour , as the beloved Ones of his Family and Houshold . Their standing out inevitably incurs Misery , for there is no Safety out of his Service and Favour : There is no Peace to the Wicked , saith my God. God as a Potter . Isa. 64.8 . We are the Clay , and thou art our Potter ; we are all the Work of thy Hand . Rom. 9.21 . Hath not the Potter Power over the Clay ? &c. ACcording to the usual Method of Scripture-Metaphors , we find the Lord God set forth under the Metaphorical Notion of a Potter , which shall be illustrated in the ensuing Parallel . Metaphor . I. A Potter is an Artificer , an Artizan or Workman , one skilful to work in Earth , or to form and make Pots , and other Vessels of Clay . II. A Potter prepares his Clay or Matter first , of which he intends to make his Vessels ; and when he hath made it fit , and ready for the Wheel , he goes to work . III. A Potter projects before-hand , what kind of Vessel he will make of such Clay ; he hath the Form and Fashion of it in his Mind , before he goes to work ; nay , ( and it may be ) makes known what a Vessel he will make . IV. A Potter makes Vessels of divers Sorts and Sizes , and for several Uses ; some are for more honourable and noble Services than others . V. A Potter finds sometimes , that whilst he is forming and fashioning his Work upon the Wheel , the Vessel is marred in his hand , and then he makes another Vessel of it , as seemeth good to the Potter . VI. A Potter hath Power over the Clay , of the same Lump , to make one Vessel unto Honour , and another to Dishonour . IX . A Potter takes great care of the Vessels he hath made , and bestowed his Labour and Pains upon , that they may not be broke ; for they are brittle Ware , and he is greatly offended with such as strive to dash them to Pieces . Parallel . I. GOD is the Maker of all Men and Things , that ever were , or shall be . II. God created or prepared the Earth , the Clay , before he formed Man , and out of it was he made : And the Lord made Man of the Dust of the Ground . III. Known unto God are all his Works from the beginning . He contrived in his eternal Councel , what a kind of Creature he would make Man ; nay , and at the time of his Formation , he declared what a rare Vessel he should be : Let us make Man in our own Image , after our Likeness ; and let him have Dominion over the Fish of the Sea , and Fowls of the Air , &c. IV. God makes Vessels of divers Sorts and Sizes : All Men are not of the like Stature and Beauty in their first Formation ; neither are they so , as they are made or formed anew in Christ Jesus ; for some Vessels are designed by the great Potter to contain the Golden Oil , and Soul-enriching Treasure , for the emptying of them into others . V. God sometimes , whilst he is at work to form and fashion a Soul for his own Use , by the Preaching of the Gospel , finds the Vessel marred in his hand , the Clay yields not , nor is pliable ; and finding it will not be a fit Vessel for Honour , he makes a Vessel for Dishonour . VI. God may do what he will with a rebellious People , that are as a Lump of Pollution in his hands , as the House of Israel was : If he forms and fashions any of them to be Vessels of Mercy , 't is infinite Grace ; if he makes some of them , through his Long-sufferance , and for their abominable Sins , Vessels of Destruction , he is just . VII . God takes great care of those Pots or Vessels he hath made , nay , twice made , or formed for himself : He gives a Charge concerning them , and rebukes Kings for their sakes ; saying , Touch not mine Anointed , and do my Prophets no harm . The Devil and wicked Men shall one day go to wrack , for that Violence offered to those curious Vessels that God hath prepared to Glory : But he that troubles you shall bear his Judgment , whosoever he be . Metaphor . I. A Potter hath not his Skill in making Vessels from himself , but is taught by some other Man. II. A Potter many times wants Skill in framing of some curious Vessels , and not only so , but Care ; and by this means the Vessel is marred , and spoiled in his hand . III. A Potter makes not all the Vessels which are upon the Wheel for his own Use and Profit , but for the Use of others . IV. A Potter cannot make Vessels , unless he hath Clay or Matter to make them with , or to work upon . V. A Potter makes Vessels that are very defective , as they first come off the Wheel . Disparity . I. GOd hath his Wisdom of , and from Himself . II. God is infinite in Wisdom , loveth all things he goes about , and his Care is accordingly ; a God that is never unmindful of the Work of his Hands : so that if any Vessel is broke , the Fault is not in him , but either in themselves , or some cursed Enemy . III. God made all things for himself , even the Wicked for the Day of Wrath. IV. God first made the Clay , he created the Dust of the Earth , and then out of it made or framed Man. V. God never made or framed any Vessel , but as it came out of his Hand it was well done , without Fault or Blemish : And God saw all the Work of his Hands , and behold it was very good . Application . 1. IS God the Potter , and Man the Clay ? This may teach Men to lie low before the God of Heaven and Earth ; what is the Clay in the Potter's hand ? 2. We may infer from hence , that Man is not made for himself , but for some particular Use. 3. And since the Glory of God was the principal Thing he designed , in making and forming of us ; let us see we do not rise up against him in a sinful way , to his Dishonour . 4. You may know from hence how frail and brittle Man is , sooner broken than a Potter's Vessel . See more under the Metaphor of Vessel . God to the VVicked is a Consuming Fire . Heb. 12.29 . For our God is a Consuming Fire . WE meet with many Metaphors in the Sacred Scriptures , which set forth the Terribleness of an angry God to impenitent Sinners , but none more dismal nor terrible than this : For our God is a consuming Fire . Observ. The Great God is not only in Scripture-Phrases compared to Fire ; but he is compared ( with respect to wicked Men ) to a devouring or consuming Fire . Amongst the Metaphors taken from Elementary Things , we find that God is called Fire , yea , a consuming Fire , Deut. 4.24 . & 9.3 . & 32.22 . Isa. 10.17 . & 66.15 , 16. Ezek. 21.31 , &c. Which denotes his Wrath against Sin and wicked Men , in whose Power it is to consume those miserable Persons against whom it burns , as Fire does Stubble , or other combustible Materials . See Psal. 18.8 . Metaphor . I. A Consuming Fire is very dismal ; when it breaks out in a Town or City , what a frightful Cry it causeth ! what wringing of the Hands ! Men tremble , Women miscarry , Children screech out : It frightens the Fowls of the Air , the Beasts of the Earth ; it turns all Faces into Paleness , and makes the Inhabitants to run together in Heaps , in Confusion . How amazing were the Flames of Sodom , and how terrible is the Burning of Mount Aetna ! II. A Fire breaks forth sometimes very suddenly , when none think of it ; but all are , as they judg , very safe and secure : yet in a Moment are they surprized , when nothing but Horror and Amazement is in the Streets . III. A dreadful Fire sometimes breaks out in the Night , when Men are asleep ; yea , many times they awake with nothing but Fire about them , and can hear little else than the hideous Cry , Fire , Fire , Fire , in the Streets . IV. A consuming Fire destroys exceedingly , it overthrows famous Cities , burns down Houses ; it makes your Marbles , and other curious wrought Stones and Bricks , to flie ; it lays all desolate before it , and makes a fenced City become as a ruinous Heap . What Ruin did it make on Sodom and Gomorrah , and the Cities about them ? What in London , and in many other Cities and Towns , that might be mentioned , to evince the outragious Cruelty of Fire ? &c. V. A consuming , raging , and devouring Fire spares none , nothing that stands in its way ; it will spare the Palace of a Prince , no more than the Cottage of a Peasant ; Gold and Silver is melted by it , as well as Brass and Lead : The strongest Castle , and best Fortification must down before it ; it turns all into Dust and Rubbish ; Cedars and mighty Oaks are consumed before it . VI. Wood , Hay , and Stubble , are fit Fuel for a consuming Fire to seize upon ; and such things as are combustible make it burn the more vehemently . And if high and strong Towers cannot stand before a consuming and devouring Fire , how is it possible for Briars and Thorns ? VII . A dreadful Fire , when it breaks out , turns all Joy into Sorrow ; it makes a Day of Mirth a Day of Mourning , and makes rich Men poor : Nothing impoverisheth a Person or People more than a consuming Fire . VIII . Fire , of all Elements , doth most cruelly and dreadfully torment . If a Man or Woman be cast into a Fire , what intolerable Pain and Anguish doth it put them to ! Hence the bloody Persecutors have found out , by their Diabolical Art , those Cruelties , to burn in dreadful Fires the Bodies of God's Children , thinking they could not put them to more exquisite Pain and Torment : Yea , and the Punishment of the Damned is set forth by Fire , because nothing is more terrible to think upon , than to be cast into a Furnace of Fire ; tho natural Fire be so dreadful , yet Hell-Fire is much more dreadful and tormenting . IX . A consuming Fire lays waste , and makes desolate in a little Time ; in a few Hours , what famous Towns have been consumed to Ashes ? In the fatal Year of 1666 , what dismal Ruin and Desolation was made in London , by the last great and fearful Conflagration ! There were above Thirteen Thousand Houses burnt down , and turned to Rubbish and Ashes , with Eighty seven Parish-Churches , and six Chappels , besides the Exchange , and many stately publick Halls , and magnificent Buildings ; in all amounting to the Loss of near Ten Millions of Pounds Sterling . Parallel . I. WHen the consuming Wrath of God furiously breaks out upon a People or Nation , it causeth dreadful Horror ; when it seizeth upon the Ungodly , it maketh the stoutest Heart to quake and tremble , and it maketh the stoutest Hands to become feeble . At his Wrath the Earth shall tremble , and the Nations shall not be able to abide his Indignation : It poureth out a Fire , and the Mountains are thrown down before him . Can thy Heart endure , or thy Hand be strong , in the Day when I contend with thee ? Who can stand before his Indignation ? O how will the Wicked flie together in Holes , and quiver like a Leaf , and cry to the Rocks and Mountains to fall upon them , and hide them from the Fear of him that sitteth on the Throne , and from the Wrath of the Lamb ? II. God , like a dreadful and unexpected Fire , breaks out sometimes suddenly upon the Ungodly . How surprizing was that sudden and terrible Hand-writing on the Wall against Belshazzar , when he was drinking Wine in Bowles ? Immediately the King's Countenance was changed , and he was troubled in his Thoughts , so that the Joynts of his Loins were loosed , and his Knees smote one against the other . When they cry Peace and Safety , then sudden Destruction cometh , as Travail upon a Woman with Child , and they shall not escape . III. God cometh sometimes upon Men in the Night of their Ignorance and Unbelief : They lie on their Beds of Ease and carnal Security , and will believe no Danger , nor fear the Evil that is just at the Door , tho it be told them . Doubtless , Lot foretold the People of Sodom what was coming upon them , as Noah did to the Old World , but they regarded it not ; now in the Time of their Ignorance and Darkness , tho it we●● about the rising of the Sun , the Lord rained Fire and Brimstone upon them . IV. God , when he breaks forth in Wrath and Fury , makes most lamentable Desolation . Saith David , Thine Hand shall find out all thine Enemies , thou shalt make them as a fiery Oven in the Time of thine Anger : The Lord shall swallow them up in his Wrath , and the Fire shall devour them . And in another place , Come , see what Desolation the Lord hath made in the Earth . Our God shall come , and shall not keep silence ; a Fire shall devour before him , and it shall be very tempestuous round about . Behold , the Name of the Lord cometh from afar , burning with his Anger , and the Burthen thereof is heavy ; his Lips are full of Indignation , and his Tongue a devouring Fire . And again , Behold , the Lord will come with Fire , and with Chariots like a Whirl-wind ; to render his Anger with Fury , and his Rebukes like Flames of Fire . There is a Day near , when the terrible God will arise , and shew himself in this dreadful Appearance . He will gather the Nations , and assemble the Kingdoms , to pour upon them his Indignation , even his fierce Anger : All the Earth ( saith he ) shall be devoured with the Fire of my Jealousy . V. God will spare the Mighty and Honourable of the Earth , no more than the poor and contemptible Ones ; the King on the Throne must with Vengeance be brought down and consumed , as well as the Beggar on the Dunghil ; the gallant Citizen , as well as the inferior Country-man . The greatest Courage then will fail , and the strongest fleshly Confidence then will signify nothing . The Day of the Lord of Hosts shall be upon every one that is lofty , and upon every one that is proud , and lifted up , and he shall be brought down ; upon all the Cedars of Lebanon , that are lifted up , and upon all the Oaks of Bashan ; upon all high Mountains , and upon all the Hills that are lifted up ; and upon every high Tower , and upon every fenced Wall , that is lifted up with the Haughtiness of Man , shall the fierce Indignation of the Lord be kindled , even to the bearing it down , and laying it low , even to the Dust ; and the Lord shall be exalted in that Day . The Mountains quake at him , and the Hills are melted , and the Earth burns up , ( or , is burned up . ) But the whole Earth shall be devoured by the Fire of his Jealousy ; neither their Gold nor Silver shall be able to deliver them in the Day of the Lord 's Wrath. VI. Wicked , profane , and ungodly Men are fit Matter and Fuel for the Wrath of God to take hold of ; and when they are piled together , with the horrid Guilt that is upon their Consciences , what a dreadful Fire will there be ! Whilst they are thus folden together as Thorns , and whilst they are drunken as Drunkards , they shall be devoured as Stubble fully dry . VII . The consuming Wrath of God , or those Plagues of his Fury , when he rises up to contend with the Wicked in a way of Vengeance and Indignation , with a Person or People , turns all their Joy into Mourning , and a bitter Day . I will ( saith God by his Prophet ) undo all those that have afflicted thee . The Fire of God's Wrath will utterly impoverish all the Wicked of the Earth , &c. VIII . 'T is a fearful thing to fall into the Hands of the Living God , viz. God being a consuming Fire ; in respect to this the Apostle spake these Words , For our God is a consuming Fire . If it be terrible to have a Finger , Foot , or Hand to burn off , or to hear that our Bodies must be cast into a Furnace of boiling Oil , or into a fierce devouring ●●ire ; how then can Sinners bear the Thoughts of falling into the Hands of the dreadful and terrible God , whose incensed Wrath is ten thousand times worse , and more intolerable , than any Fire that ever Mortals saw , or that ever any were cast into . IX . God , when he goeth forth in Vengeance , will destroy mightily , and in a short space , when he rises up to set on fire the Briars and Thorns of the Earth . Through the Wrath of the Lord of Hosts is the Land darkned , and the People shall be as the Fuel of the Fire . Now will I ( saith God ) arise , and devour at once . Destruction is coming upon the Wicked of the Earth ; Destruction upon Destruction in a Moment will come upon them . Let Mystery Babylon look to it , this Fire will kindle very suddenly upon that great City , in a more terrible and irreparable Manner , than her Agents have done upon our Metropolis ; yea , and her Plagues shall come in a Day , Death , and Mourning , and Famine , and she shall be utterly burnt with Fire . And let the Sinners in Sion tremble ; for the Light of Israel shall be for a Fire , and his Holy One for a Flame , and it shall burn and devour his Thorns and his Briars in one day . There is vast Difference and Disparity between our common Elementary Fire , and the Fire of God's Wrath. Metaphor . I. FIre is natural and elementary , and so consequently can only seize or consume things that are visible , of external or temporal Substances ; it destroys that only which is fit Fuel for it , whilst kept under . II. The Flames of a burning and consuming Fire are always seen , and the Ruins that it makes are obvious to the outward Eye . III. A consuming Fire hath often been overcome , and put quite out , by Engines , Instruments , and Industry of Man ; when it hath burned vehemently , a Stop hath been put to it , and further Danger prevented . IV. Fire is not unquenchable : Tho the Burning of Mount Aetna , and other burning Mountains , where there is much Brimstone , and other Sulphureous Matter , are impossible for Man to extinguish , yet they shall not burn always . Disparity . I. THe Fire of God's Wrath is Divine or Spiritual , and so takes hold of , or kindles upon that which is of an immaterial and invisible Substance ; it seizeth upon Spirits , torments Devils , and the Souls of Men and Women ; it kindles not on external Matter only , but on internal also . II. The Flames of God's Wrath upon the Soul cannot be seen . A Man may have a Fire burning in his Conscience , like that of Francis Spira , and yet by looking upon him , you cannot see what Ruine and Desolation it makes there . III. God is such a consuming Fire , that when his incensed Wrath is kindled in good earnest , with a design to burn up and destroy , none is able to overcome , and put a Stop unto it ; all the Ways and Means then that Sinners can devise , will prove insignificant . 'T is not Repentance , nor Floods of brinish Tears , that can put out or lessen the burning of this Divine Fire . 'T is true , that when his Wrath is kindled but a little , and before the Day of Grace is over , his Anger may be appeased ; but when he lets out the Greatness , yea , the Deluge of the Vials of his Wrath , O then it will be too late . IV. The Fire of God's Wrath shall never be extinguished . Behold , thus saith the Lord , Mine Anger and my Fury shall be poured out , &c. and it shall not be quenched . Fire is kindled in mine Anger , and shall burn to the lowest Hell. And it is said , And they shall go forth , and look upon the Carcases of the Men that have transgressed against me ; for the Worm shall not die , neither shall the Fire be quenched ; and they shall be an Abhorring to all Flesh. There the Worm dieth not , and the Fire shall not be quenched . Application . I. IF God be a consuming Fire , 't is good to enquire , To whom he is so , and will be so terrible . 1. To the fallen Angels , or damned Spirits , who once enjoyed him as a gracious Head and Creator ; but by reason of Sin , not being contented with their first Estate , were cast out of Heaven , and must for ever undergo the incensed Flames of God's Wrath. 2. All profane , debauched , and ungodly Men , who are Enemies to God and Religion , who live like brute Beasts upon the Earth , who mind nothing but to satisfy their carnal Appetites , who wallow in the Lusts of Uncleanness , Drunkenness , Pride , Covetousness , &c. without timely Repentance , as God is , so he will for ever be to such , a consuming Fire , &c. 3. All Persecutors , Tyrants , Murderers , Whoremongers , and all such that destroy the Saints of God on the Earth ; the Beast , false Prophets , and Mystical Babylon ; to all such will God be continually a consuming Fire . 4. All rotten and hypocritical Professors , and Unbelievers , whether in or out of the Pale of the Church . Yea , let the Sinners in Zion be afraid , for Fearfulness will soon surprize the Hypocrite : These without Repentance must dwell with devouring Fire , and everlasting Burnings . How many times doth our Saviour say , that Hypocrites and Vnbelievers shall have their Portion in Fire that cannot be quenched ? 5. To all Backsliders , Apostates , and abominable Revolters , will God be a consuming Fire . But some may object and say , How can it be so , seeing God saith of himself , Fury is not in me ; and that one of his chiefest Attributes is Love ; and that God so loved the World , that he gave his only begotten Son ? &c. Answ. God is set forth as , and said to be , a consuming Fire , in respect to his Justice . God is just , as well as gracious , a righteous and severe Judg , and he will deal with Men according to the Penalties of his just Law : So that for rebelling against him , and not believing in the Lord Jesus Christ , his well-beloved Son , his Wrath is kindled , and seizeth upon such Men. II. This terrible Doctrine of God's being a consuming Fire , may justly strike Terror into the Hearts of all ungodly Men : The Day is coming , that he will burn them up , and leave them neither Root nor Branch . III. An Use of Consolation to the Saints : This great God , that to the Wicked is a consuming Fire , to them is a loving Father , and a reconciled God. The Arm of God. Deut. 33.27 . And underneath are the Everlasting Arms. Isa. 33.2 . Be thou their Arm every Morning . SOmetimes by an Anthropopathy , an Arm is attributed to God , by which we are to denote his Strength and Power , because the Strength of a Man is known by the Strength of his Arm , whether it be in Labour , Fight , &c. Exod. 15.16 . Job 40.4 . Psal. 77.16 . & 79.11 . & 89.11 , 14. Isa. 30.30 . & 51.9 . &c. Sometimes a stretched out Arm is ascribed to him ; as Psal. 136.11 , 12. Jer. 32.17 . But here God is by a Metaphor said to be an Arm ; upon which we will produce the following Parallel . Metaphor . I. THe Arm is an essential and noble Part of Man. II. The Arm is a very useful Limb or Member of the Body ; what can the Body do for it self , or others , that hath no Arms ? III. The Arm guards , protects , defends , and saves the Body , from many Blows , and other imminent Dangers . IV. The Arm is a very useful and ready thing to take hold of , and to bear such up that are weak and feeble . We commonly say , to such especially whom we dearly love , Take hold , and lean upon my Arm. V. The Body hath , and needs two Arms , and cannot by any means spare either of them . VI. The Arm is not only ready for Defence , but also to offend those Enemies , that would destroy and ruine the Body . VII . With our Arms we embrace our Friends , and those we dearly love . Thus L●●ban embraced Jacob , and Jacob his Sons , before he died . 'T is a Sign our Wrath is pacified to those that have offended us ; thus Esau embraced Jacob at their Meeting . VIII . The Arms of a mighty Man are said to be very strong . Sampson broke the two Cords wherewith he was bound , the Cords that were upon his Arms became as Flax ; and by the Strength of his Arm , with the Jaw-bone of an Ass , he slew a thousand Men ; and afterwards overthrew the House where the Lords of the Philistins were . IX . In our Arms we carry our weak and young Children , if they cannot go ; we that way shew our Care , and Bowels of Compassion towards them . X. The Arm or Hand is the Instrument of Action and Administration , 't is that by which all our Works are performed ; without Arms we can do nothing . There is a necessity of Arms , to get our Bread , and afterwards to feed our Mouths , &c. XI . A Man usually stretches out his Arms , when he calls a Child to him that hath been rebellious , whom he is willing to pardon . Parallel . I. POwer is an Essential of the Divine Being , or one of the glorious Attributes of God. II. The Power of God is very useful and profitable unto the Saints ; of the same use that the Arm is to the Body , is God to Believers . III. God guards , protects , defends , and saves the Church , which is his mystical Body , from those cursed Assaults and Blows of Satan , and other Dangers they are exposed to in this World. IV. God's Power is useful and ready , to bear up and support all sincere , tho weak and feeble Saints ; nay , there is none can go alone , walk and not stumble , unless God takes hold of them . He led them ( 't is said ) by the right Hand of Moses , with his glorious Arm. V. We read not only of the Arm , but Arms of God : Vnderneath are the everlasting Arms. There is the Arm of his Mercy , as well as the Arm of his Power ; and the Church can by no means spare either of these Arms of God. VI. The Arm of the Most-High is not only for Defence and Protection to the Church , but also to offend and destroy their implacable Enemies : He shall thrust out his Enemies from before thee , and shall say , Destroy them . Thou hast smitten all mine Enemies on the Cheek-bone , and hast broken the Teeth of the Vngodly . VII . God in his Arms of Grace and Mer●●y , embraces all those that submit themselves unto him in an humble and sincere manner ; and by this shews that his Wrath is appeased . And Christ is said to embrace the Spouse : His left Hand is under my Head , and his right Hand doth embrace me . As the Heart signifieth inward Love ; so the Arm of Christ signifieth the Manifestation of that Love , saith a Reverend Author . VIII . God is mighty in Power . Who hath an Arm like the Arm of God ? Who knoweth the Power of his Anger , or who can shew the Strength of his Love ? There is nothing too hard for the Arm of God to do ; nay , nothing is hard to him . With his Arms he will deliver his People : My own Arm brought Salvation . With the Strength of his Arm he will dash the Wicked in pieces , and overthrow the Strong-Holds of Babylon : I the Lord have spoken it , and I will do it . IX . The Lord manifesteth his Bowels of Compassion and tender Care over his poor , young , and weak Children , by carrying them in his Arms : He shall feed his Flock like a Shepherd ; he shall gather the Lambs with his Arms , and carry them in his Bosom . X. Without God we can do nothing ; he it is that works and labours for the Good of his Church : Lord , thou hast ordained Peace for us ; for thou also hast wrought all our Works in us . He provides us Bread , and then feeds us also : Open thy Mouth wide , and I will fill it . XI . God is said to stretch forth his Arms , when he calls upon rebellious Sinners , shewing how willing he is , upon their Repentance , to pardon and forgive them . Metaphor . I. THe Arm of a Man is an Arm of Flesh , and consequently may decay , grow weak , or be withered . II. The Arm of Man is short , and cannot help at a distance ; such as is a Man , such is his Arm ▪ and Power . III. The Arm of Man is weak , and may be beaten down by a greater Force ; cannot engage or encounter with the Powers of Hell. IV. The Arm of a Man may be broke , or cut off , and so become useless . V. The Arm of Man helps but for a time ; he lives not always , and so cannot help always . Disparity . I. THe Arm of God is a spiritual Arm , and so cannot decay ; all the Attributes of God abide , and change not . II. God's Arm is not short ; he can help and save afar off , as well as near ; and Ten Thousands at once , tho they live in so many Nations : The Lord's Arm is not shortned , that he cannot save . III. God's Arm is very strong , too strong for the Mighty of the Earth ; what is the Arm of Man to the Arm of God ? Alas ! what can they do ? He is able with his little Finger to crush and break them to pieces ; nay he is able to destroy all the Powers of Hell and Devils in a Moment . IV. God's Arm cannot be broke , nor cut off . V. The Arms of God can help at all Times , and in every Condition ; hence called the everlasting Arms. Application . 1. IF God hath such a strong Arm , let Sinners take heed how they provoke him against them ; it is a dreadful thing ( you may perceive from hence ) to fall into the Hands of the Living God. Do ye provoke the Lord to Anger ? Are ye stronger than he ? 2. If God hath such an Arm , Wo to the Enemies of the Church ; this may make Babylon tremble : Her Plagues shall come upon her in one Day , Death , and Mourning , and Famine , and she shall be utterly burnt with Fire ; for strong is the Lord that judgeth her . 3. If the Church of God hath such Arms as you have heard , doubtless her Enemies shall never prevail against her ; it shews forth the Security and Safety of God's People ; God is able to save and deliver his Church when he pleases . 4. Why should Saints be afraid of Man , and tremble at the Arm of Flesh , who have an Arm of God to help them ? Have Men an Arm like him ? Alas ! their Power is weak and vain . There is no King saved by the Multitude of an Host ; a mighty Man is not delivered by much Strength . As 't is a great Sin to trust in an Arm of Flesh , Cursed is the Man that trusteth in Man : So 't is a great Evil and Folly to fear what they can do . What hurt can the Arm of Man do us ? They can but kill the Body , that 's the most ; and so far they are not able to go neither , unless God gives them Commission . 5. How soon can God , if he hath such an Arm , break the Arm of the Mighty ? God can deal with the strongest Arm of Flesh. Son of Man , saith the Lord , I have broken the Arm of Pharaoh King of Aegypt , and lo , it shall not be bound up to be healed , to put a Roller to bind it , to make strong to hold a Sword. When God breaks the Arm of an haughty King , 't is beyond the Skill of his Chirurgeons to set the Bones , and make it whole again . The Horn of Moab is cut off , and his Arm is broke . A savage Beast ( saith one ) cannot hurt us , when his Horn is broke ; no more can a cruel Tyrant , when his Arm of Power is burst asunder . 6. If this be so , let us engage the Arm of God for us : If we can but get the Almighty to be on our side , wee 'l not fear what Hell or Rome can do unto us . Let us humble our selves before him , and depart from Iniquity ; let us trust in God alone , and offend him ( as we have done ) no more . 7. If God have such a mighty Arm , then let us all labour to trust in him . We cannot ( saith a godly Minister ) trust Creatures too little ( as to Success ) nor can we trust God too much ; let us trust in God alone , and in no other Strength but his . 8. This may stir us up to the Duty of Prayer , to cry mightily in our Distresses to God for Help ; let us pray in this time of Need , as the Church doth : Awake , awake , put on Strength , O Arm of the Lord , awake as in the Generations of old : Art thou not he that hath cut Rahab , and wounded the Dragon ? Lord , shew forth thy Might ; here is another Dragon , a Romish and bloody Dragon , risen up against thy poor Church , and it is in the Power of thy Arm only to deal with him . 9. Seeing God hath such an Arm , let weak Christians pray , that he would lead them , yea , carry them in his Bosom ; and let us all daily be in the Consideration and Meditation of the Strength and Power of his Arm. We little consider and fear what God can do . God compared to a Travailing VVoman . Isa. 42.14 . Now will I cry like a travailing Woman , &c. THis is a kind of Metaphor called an Anthropopathy , as all Places are that attribute any thing humane to God. In this Text we are to note , that his Lenity , Patience , and long Forbearance , are changed into a severe Vengeance : Because a travailing Woman , tho in great Pain , yet patiently endures it , to the utmost Extremity of her Throws ; and then , being overcome by the Violence of her Pangs , breaks out into Cries and Vociferation : Which most elegantly expresses the Patience and long Forbearance of God , and the Extremity of his Wrath , when provoked , Psal. 78.65 , 66. Rom. 2.45 . Simile . I. A Travailing Woman is in Pain , great Pain : When Pangs come upon thee like the Pain of a Woman in Travail . II. A Woman in Travail cries out ; her Pains are so great she cannot refrain ; her Pangs make her cry bitterly . III. A Woman in Travail strives to bring forth . IV. 'T is not long , when great Pain and Pangs come upon a travailing Woman , e're she is delivered . Parallel . I. GOD is pleased to speak after this manner , as if he was in pain : I will ease me , saith he , of mine Adversaries , I will avenge me of mine Enemies . The Adversaries of God seem to hurt , and put him to pain . In all their Afflictions he was afflicted : When the Foot is afflicted , the Head is afflicted . God is pleased to condescend so low , as to sympathize with his Church ; when she is pain'd , he is pain'd . II. God will visibly demonstrate ( to speak after the manner of Men ) how his Soul is pained and distressed for his Church and People ; hence saith he , I will cry like a travailing Woman . III. God when he stirs up himself , and begins to cry and roar , 't is that he may bring forth Deliverance for his Church . IV. When God begins to roar in his thundring Judgments , pouring forth the Vials of his Wrath upon the Beast , and to cry like a travailing Woman , Deliverance will soon follow the Church . Vse . IT shews the great Affection and Love of God to his People , the Truth and Certainty of their Deliverance , and the utter Confusion and Downfall of their Enemies . God a Shield . Psal. 84.11 . The Lord God is a Sun and a Shield . Psal. 18.2 . The Lord is my Shield . THis Term Shield is Metaphorically attributed to Princes and great Men , Psal. 17.10 . Hos. 4.18 . because they protect and defend their Subjects or Dependents from Injustice and Violence , as a Shield does the Body from Blows . For this reason God is called a Shield , because he protects and secures his People from the Attempts of Spiritual Adversaries , as well as Temporal . Metaphor . I. A Shield or Buckler is for Defence and Safeguard of the Body in time of Battel . II. A Shield or Buckler is not only to defend and preserve one Part of the Body , but every Part ; and not the Body only , but the whole Armor also that a Man hath . Hence it was made very large , and for its largeness called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Gate or Door , denoting that which is large and broad enough to hide or cover the whole Body , and shelter it from Harm . III. A Shield is used to keep that part of the Body that is struck at by the Enemy ; 't is a moveable Piece of Armour , that a skilful Hand can turn this way or that way , to take the Blow or Arrow , according as he sees 't is directed against him . Parallel . I. GOD is the Defence and Safeguard of his Saints in all their Spiritual War and Conflicts , with the Enemies of their Souls . II. God defends every part of the Soul , he preserves our Judgments from Corruption , our Wills from growing stubborn and rebellious , our Affections from being misled and ensnared with worldly Objects , our Consciences from Defilement , and so the whole Soul from the Venom and Poyson of Sin and Satan ; and not only so , but he preserves and keeps our Graces from Decays and Witherings . Thou , Lord , wilt bless the Righteous with Favour , thou wilt compass him about as with a Shield . III. God keeps off the Blows and fiery Darts of the Devil , from wounding that Part or Grace of the Soul which is in the greatest Danger . Sometimes Satan strikes at the Faith of a Christian , God presently appears by his Word and Spirit , for the strengthning of that . Sometimes the Grace of Love is struck at , God then presents immediatly Divine Objects before the Soul , and shews it more and more the Baseness , Deformity , and Emptiness of this World , and thereby increases and preserves the Love of the Soul to Himself , and to Jesus Christ. Again , the Will is aimed at , some Temptations are laid to catch that : Some Commands of God cannot be obeyed without much Self-denial , because they cross us in that which our own Wills are naturally carried out very strongly to desire ; so that we must deny our Wills before we can do the Will of God. A Temptation comes very forcibly , when it runs with the Tide of our own Wills , when 't is to save our Estates , Children , or Lives , from the Danger of Enemies . What ? saith the Devil , wilt thou serve God , when he thwarts thee in every thing that thou takest delight in ? If thou lovest any one thing more than another , presently he must have it from thee : No Lamb in all the Flock will serve for a Sacrifice , but Isaac , Abraham's only Child , must be offered up : No Place will content God , that Abraham should serve him in , but where he must live in Banishment from his Father's House , and all his dear Relations : Wilt thou , saith Satan , stoop to these low and contemptible Ordinances , be a Companion to these base , despised , and persecuted People ? What ? follow God , and yield to such hard Terms as these be ? Now God directs himself strait-way by his Word and Spirit , to preserve the Soul from this terrible Arrow , shewing what reason there is that his VVill should be done rather than ours , and that we shall lose nothing by suffering for his sake ; and so makes the Soul willing to yield to all his Pleasure , as Abraham did . And this indeed of God's being a Shield unto him , was the Motive that induced him not to fear : After these things the Word of God came unto Abraham in a Vision , saying , Fear not , Abraham , I am thy Shield ; as much as if he should say , I will defend and save thee from all the Darts and Arrows of thine Enemies . By this Shield , every Faculty of the Soul , and Grace of the Spirit is preserved . Metaphor . I. A Shield is a Defence or Safeguard for the Body . II. A Shield or Buckler cannot defend every Part of the Body at once . III. A Shield may be beaten out of a Man's hand , and be rendred wholly unserviceable to a Man. IV. A Shield can ( however ) preserve from Temporal Enemies only . Disparity . I. GOD is a Defence and Shield for Soul and Body both . II. God is a Buckler that saves and defends every Part and Faculty of the Soul , at one and the same time ; he is an universal Cover . III. God is a Shield , that can never be rendred useless or unserviceable to a Christian that keeps close to God. IV. God is a Shield or Defence , that preserves from the Power , and cruel Assaults and Temptations of the Devil . Inferences . 1. IF God be the Saints Shield , let them take heed that they never engage their Enemies without God. 2. This may greatly encourage the Godly in their Spiritual Warfare , they have a sure Shield and Buckler , that will never fail them . 3. Moreover it may direct them to the right use of their Shield ; 't is a great part of Wisdom to know how to defend our selves by our Shield , from Satan's Assaults , and the Temptations of this evil World. God a VVall of Fire . Zech. 2.5 . Thus saith the Lord , I will be unto her a Wall of Fire round about . I Will be unto her ( that is , unto Jerusalem , or the Church of God ) a Wall of Fire . This Metaphor is taken from those Fires that People make round themselves , when they are cast into a howling Wilderness , to secure themselves from fierce and devouring Beasts ; and they being within the said Circle or Wall of Fire , no wild Beast dares approach them , &c. The Speech is a Metaphor ; and the Epithete of Fire is added , to denote that God is the Defender of his Church , and a terrible Avenger , that will consume its Enemies , as Fire does any combustible Materials , &c. Metaphor . I. A Wall of Fire is made for Defence and Security from Adversaries , that are cruel , brutish , and merciless , as Lions , Bears , Dragons , &c. II. A Wall of Fire is a Defence and Security to People that live in a Wilderness , where they are in danger of wild Beasts , it abounding with such devouring and ravenous Creatures . III. A Wall of Fire is for Defence and Security , when there is no other Security to be had . IV. A Wall of Fire is both for Offence and Defence ; it defends them that are within , and offends them that are without . V. A Wall of Fire is most amazing , dreadful , and terrible to an Enemy . VI. A Wall of Fire is dangerous to attack , or approach unto ; no devouring and cruel Beasts dare come near it , the Lions tremble at the Sight thereof . VII . Those that are environ'd round about with a Wall of Fire , are very safe in the midst of the greatest Multitudes of evil Beasts . VIII . Nothing will keep off ( as Naturalists observe ) cruel and devouring Beasts , but a Wall of Fire . IX . Those that are environ'd round by a Wall of Fire , are not only safe from Enemies , but are also thereby kept warm from piercing Cold. X. Those that see they are compassed about with a Wall of Fire , are made very fearless and couragious thereby . Parallel . I. GOD is the Defence and Security of his People from the Devil , that roaring Lion , and old red Dragon ; and from wicked Men , who for their cruel , brutish , devouring , and merciless Dispositions , are compared to Lions , Bears , &c. II. God is a Wall of Fire , or such a Defence and Security to his People , whilst they remain in the howling Wilderness of this World , where their Danger is very great , there being Multitudes of brutish and devouring Men , or rather Beasts , nay , Monsters , Devils in the shape of Men , ready to destroy them . III. God is a Wall of Fire and Defence unto his People , there being no other Security for them : I looked , and there was none to help ; therefore my own Arm brought Salvation , and my Fury it upheld me . IV. God is a Defence to his Church , and 't is He who offends and discomfits their Enemies : I will undo them that afflict thee , &c. V. God , in being a Defence , or Wall of Fire to his People , greatly amazeth and terrifieth the ungodly and brutish Persecutors ; how terrible was God to Pharaoh , when he was a Wall of Fire to Israel ! VI. It is a very dangerous thing for any to make Attempts upon God. Who is able to stand before such a Wall of flaming and devouring Fire ? Wicked Men are compared to Briars and Thorns ; and who would set them , saith God , against me in Battel ? The Devils themselves tremble before his Sacred Majesty . VII . Those that are surrounded about on every side , by the Power , Wisdom , and merciful Providences of the Almighty God , this great Wall of Fire , need not fear Devils , nor brutish Men , tho never so cruel and bloody . VIII . Nothing can keep off cruel and merciless Men , from making a Spoil of God's Church , but God himself : Conscience cannot , the Cry of the Widow and fatherless Children , no , nor the Fear of Hell. Therefore God walls his People round about in a wonderful manner , that Men cannot find , nor come at them . IX . Those that have God for a Wall of Fire , are secured from all the cold Blasts of Sin and Temptation , are sweetly refreshed and comforted ; for such is the property of this Wall of Fire also unto them . X. Those that see they have God as a Wall of Fire round about them , are thereby made very valiant and couragious , saying , I will not fear what Man can do unto me , &c. Metaphor . I. A Wall of Fire is made of outward Materials , viz. Wood , or such like Fuel . II. A Wall of Fire properly is to secure the Body from ravenous , wild , and devouring Beasts . III. A Wall of Fire may be quenched , or for want of Fuel go out ; and so those that were secured by it , may be exposed and laid open to the Rage of cruel and merciless Beasts . Disparity . I. GOD , who is said to be a Wall of Fire for defence of his People , is the Maker of all things : By him all things were made , &c. II. God is a Wall or Defence , to keep safe and secure both Body and Soul , not only from wild Beasts , but also from cursed Men and Devils . III. This Wall of Fire can never be quenched , nor go out ; whilst there be any wild Beasts , and devouring and bloody Persecutors in the World. This Fire will burn , and be a Wall to the Godly , let the Devil and Rome do what they can ; the Church of Christ shall never be left to the Rage of Papal Fury . Inferences . 1. FRom hence we may note an Use of Terror to wicked Men : Their cruel Attempts upon the Church of God will prove their Ruin ; they will get nothing thereby , but a feared and wounded Conscience ; this Fire will devour them . 2. We may see how God is pleased to represent wicked Men ; doth he not intimate to us by this Metaphor , that they are no better than ravenous Beasts ? 3. What great Folly doth this demonstrate to be in the Hearts of the Adversaries ! Will they , who are but Briars and Thorns , set themselves against the Great God , who is a consuming Fire ? 4. It also shews the infinite Love and Care of God to his Saints . 5. In what Safety do the Godly dwell ! Let the Beasts roar , and tear and goar one another , whilst God's People are thus defended and preserved from their Rage and Cruelty . But some may object and say , How is God said to be a Wall of Fire to the Church ? &c. It may have respect to his Divine Attributes , as Wisdom , Power , Goodness , Truth , Faithfulness , Justice ; by which he preserves his Church and People , through his glorious Providences , in this World , as thereby he defeats their Enemies . God a Iudg. Gen. 18.10 , 25. Shall not the Judg of all the Earth do Right ? Psal. 58.11 . Verily he is a God that judgeth in the Earth . Psal. 82.1 . God standeth in the Congregation of the Righteous , he judgeth among the Gods. GOD is really and properly a Judg , for he is the Judg of all the World , and therefore he is not brought here under the Notion of a Metaphorical Judg : But in regard this Term seems to be allusive to Earthly Judges , we think it may not be unprofitable to draw a Parallel , for the Edification of the Reader . As there is nothing more frequently attributed to Almighty God in the Holy Scriptures , than the Title of Judg ; so there is scarce any Attribute or Action of the Most High grounded upon more Reason : Of which take this following Account . 1. There is in the World , viz. on the whole Earth , a great and mighty People , for Number like to the Stars of Heaven , or Sands by the Sea-Shore . 2. There this numerous People are almost as various in their Humors , as they are in their Numbers , Ages , Sizes , and Complections : 'T is very rare , if not impossible , to find two that in all Points do exactly accord . 3. That this numberless Multitude are all addicted to run byass to a particular thing call'd Self-love ; and this too from an indissoluble Principle or Impression of Nature : 'T is natural for all Men to love themselves . 4. That after they are grown up to some degree of Ripeness and Maturity , they have ready prepared to their Eyes the bad Examples of ill-living Souls , which too often have too great an Influence upon green and tender Plants , to winde them into extreme and irregular Designs and Motions . 5. There is , by Divine permission , a most troublesom and pernicious Adversary , suffered to range up and down the whole Earth , to try his Art and Skill , how far he can prevail to bring this vast Body into Tumult and Disorder ; and 't is not seldom that he doth prevail , to divide not only Emperors , Kings , Princes , Judges , Nobles , and Peasants ; but Dukedoms , Principalities , Cities , Corporations , Villages , Families , Brothers , Sisters , Husbands , Wives , Fathers , and their own Children . Now these things being premised , what unspeakable need is there of one supreme and universal Judg , to curb Exorbitancies , to umpire , decide , and put a period to Dissentions ! Without whose Moderation , the World would be intolerably perplexed , harrassed and plagued with perpetual and endless Wars , Broils , Disorders and Confusions ; and would hardly keep its station for any long Period of Time. For the moderating and preventing of all which , the God of the whole Earth hath undertaken to associate with the Rulers , and to judg amongst the Gods : In which Passage he is represented to us by the Similitude of a Judg , which carries a lively Figure and Resemblance of the Supreme Lord of the whole Earth , and that in these divers respects following . Earthly Iudg. I. IT appertains to a Judg to be good , and the best of Judges are so . Moses was advised to chuse thus by his Father Jethro . The Desire and Fruit of the Righteous is good . II. It appertains to a Judg to be wise and prudent , or , as Jethro words it , to be able . A foolish Ruler is a Shame and Reproach to any Nation or People ; and there is not a more uncomely Sight in the World , than to see a Fool upon the Throne of a Kingdom , or Judgment-Seat . III. It appertains to a Judg to be a Man of Knowledg , and well-skilled in the Laws and Statutes of a Kingdom , because he is to be the Expounder of the Law to the People . IV. It appertains to a Judg to be a Man of Prudence , not only for the setling of right Methods , but to do Justice in a fit season . V. It appertains to a Judg , to have good and right Laws to judg the People by , that there may be no cause of Grievances or Complaints . VI. It appertains to a Judg to be impartial , and judg uprightly ; not to know the Faces of any in Judgment , not to be corrupted by flattering Words , nor byassed by Bribes , nor misled by the Place and Dignity of Persons , of what rank or quality soever they be . VII . It appertains to a Judg , to be just and equal in the proportions of Punishment and Severity , not lay any beyond due Desert , nor favour , when there is no reason for it . The Reward of Murther , Treason , Rebellion , Witchcraft , Blasphemy , is not to be given to petty Offenders . VIII . It appertains to a Judg , to take nothing upon Trust , but to be satisfied that Matters are true . A Judg is not to act doubtfully , but see the Offender be clearly cast before he give Sentence . IX . It appertains to a Judg , upon due Proof and Trial , to pass a definitive Sentence : If one Man sin against another , the Judg shall judg him . X. It appertains to a Judg to be firm and steady to the Rules of Law and Justice , as immoveable as a Rock , a right way . XI . It appertains to a Judg to consider the Cause of the Poor and Needy , to plead for the Widow and Fatherless , and them that have no Help , and deliver them out of their Distress , where Justice calls for it . XII . It appertains to a Judg , to have a People under him to be judged . XIII . It appertains to a Judg to be provided of Officers to execute his Sentence , else Judg and Law are of little signification ; for according to the old Maxim , Execution is the Life of the Law. XIV . It appertains to a Judg , to be feared , and had in reverence . XV. It appertains to a Judg , to be cloathed or arrayed with Majesty and Terror . XVI . A Judg hath power to reprieve or suspend the Execution of a Sentence . XVII . It appertains to a Judg to give Orders for Execution , to deliver to the Officers when Sentence is past . XVIII . It appertains to a Judg to punish Officers , if they exceed their due Bounds in punishing others . XIX . It appertains to a Judg , to vindicate his own Honour , and the Justice of the Law he executes . XX. It appertains to a Judg to mix Mercy with Judgment , where the Case will fairly admit of it . XXI . A Judg in this World hath others to plead before him , as Counsel or Advocates for the Prisoner , to extenuate the Crime , and plead the Privileges allowed by Law. XXII . It appertains to a Judg in this World , to have not only Rules of Law , but a Register of by-past Actions , that he may know what to do , if like Cases fall in future Times . XXIII . A Judg usually hath great Attendance to bear him Company in the Time of Judgment . XXIV . A Judg , when he peremptorily passeth Sentence , doth not recede and go back ; the Sentence past abides . Heavenly Iudg. I. THis God is by way of Eminency , he is essentially good , good without any mixture of Evil. He is originally good ; there is no Good in the whole Universe , but what he is the Root , Spring , and Fountain of . There is no Evil to befound in him ; and as Seneca , he can do no evil nor hurtful thing . He is Good in the Abstract , Goodness it self . 1 Chron. 16.24 . Psal. 25.8 . Psal. 119.68 . II. This God is , beyond comprehension or expression ; for all the Angels receive their Wisdom from him , all the Emperors , Kings , Princes , Nobles , and Judges of the Earth : In him are all the Treasures of Wisdom , and therefore called , Wisdom past finding out . III. God , the Judg of all the Earth , is a God of Knowledg : Known unto the Lord are all his Works from the Beginning . He gives Knowledg to the Simple , and makes the Foolish of an understanding Heart ; he makes known unto Men the great things of his Law ; his Spirit searches into all Mysteries ; he gives Skill in all Arts and Sciences , and there is no searching of his Understanding : When he undertakes to dispute , none can answer him one of a Thousand . IV. In this the Lord , the great Judg , is beyond comparison ; for he dwells with Prudence , and finds out Knowledg of witty Inventions ; his Ways are perfect altogether . His Actions are so fitly timed , that he doth nothing out of season : 'T is in due season he delivers the Needy , avengeth the Cause of his Elect , and plentifully rewards the proud Doers . V. The chief Judg of all the Earth hath an ancient Statute-Book , that is suited to all Times and Seasons , to all Ages , Sexes , Conditions , and Constitutions of Men whatever : Every part of it is tried and proved , and found to be a perfect Law , in which are contained wondrous Things , ever free from Deceit and Falshood . 'T is marvellous pleasant and refreshing , sweeter than Honey , or the Honey-Comb ; the Delight of good Men ; a sure Guide to them in all their Ways ; and none of its Commands are grievous , but all Duties required by it are reasonable . VI. In this there is none so holy and upright as the Lord , who is no Respecter of Persons , hates flattering Words , and giving of Bribes ; will spare none for the Dignity of their Birth , or Antiquity of their Lineage ; but will do Justice according to Right and Law , whether it be upon Angels , Emperors , Kings , Princes , Priests , Prophets ; his Church , that are his professed Friends , as well as upon the World , his professed Enemies . He will destroy his own anointed Ones , if they stand in opposition to Justice and Equity . Cities , Kingdoms , Towers , Temples , all shall fall , rather than Law and Justice be justled out of place . He spared not Angels , overthrew Kings , mighty Kings , with Kingdoms and Nations , Pharaoh King of Aegypt , Og King of Bashan , Nebuchadnezzar King of Babylon , Darius King of Persia , and Alexander King of Greece ; Herod King of Judea ; Jerusalem and Samaria , with both their Kings . When once they come to be laid in the Ballance , and the Lord enter into Judgment with them ; when he ties Judgment to the Line , and Righteousness to the Plummet : Noah , Daniel , and Job shall not save , when Truth , Law , and Justice calls for a cutting off . He will by no means spare the Guilty , when the Time of Forbearance is expired . VII . Of this no Man shall have wherewith to accuse God , for he will not do more than is right , that Man should enter into Judgment with his Maker ; nay , he will rather make abatement , than over-do . And this hath been owned in his Act of Judgment : Thou hast not dealt with us according to our Iniquities . VII . In this case the Lord our Judg hath sufficiently approved himself ; first , in respect of the Old World ; secondly , in respect of Sodom and Gomorrah , where he would take nothing upon Trust , but come down himself , to see if things were so bad as they were represented to him . And for Israel and Judah , their Sins did testify to their Face , before he did execute Judgment upon them . IX . To this in respect of God 't is said , In the Day thou eatest thereof , thou shalt surely die . I will destroy Man from the Face of the Earth ; and 't was done . Pharaoh and his Host , that thou hast seen this day , thou shalt see no more for ever . Because thou didst not restrain thy Sons , I have rejected thee from being a Priest. Because thou hast caused my Name to be blasphemed , the Sword shall not depart from thy House . Because Nebuchadnezzar was lifted up with Pride , he shall be driven from his Throne . Because his Son did not humble , but harden his Mind , his Kingdom was numbred , finished , and translated to the Medes and Persians . X. As for God , his Way is not only perfect , and his Word tried ; but he is of one Mind , and there is none can turn him , in a Case of Right , Truth , and Justice . His Councel shall stand ; for he is not as the Son of Man , that he should repent . With him is no variableness , nor shadow of turning . He is the same yesterday , to day , and for ever . He changeth not , will not alter the thing that is gone out of his Mouth . XI . In this Jehovah is not behind-hand , for he is a God with whom the Fatherless find Mercy , pities the Poor when he sees they have no Helper , breaks the Teeth of the old and young Lion , smites the Enemy upon the Cheek-Bone , avengeth their Cause when they crie to him , and hath destroyed them , and their Posterity , who made long Prayers to devour Widows Houses . XII . The Almighty hath a great and mighty People under him , even all the Inhabitants of the World , Europe , Asia , Africa , and America . He is God of all the Kingdoms of the World , and Judg of the whole Earth . XIII . In this our high and mighty Judg doth overmatch all other Judges ; for he is provided with Legions of Angels , all ready to observe his Dictates , and obey his Commands . The Devils are all subject to him ; so that if he say , Go , they go ; Do this , and they do it . Millions of Men are under his Influence ; and as many Fowls of the Air , Beasts of the Field , and creeping Things of the Earth , to do his Will , to execute his Judgments ; when he speaks the word , or lifts up his hand to them . They shall invade the Courts of Kings , enter the Chambers of Princes , fetch Emperors off their Thrones , bring them to Chains , Blocks , and Gibbets , when he passes Sentence , and gives Orders to do it . XIV . God is to be feared , not only as a Creator , who can annihilate and dissolve , make Men cease to be ; as a Father , who can love and rebuke ; as a Lord , who can command , and give Orders : but as a Judg , who can punish in this World , and bring Mens Sins before-hand to Judgment . XV. With God is terrible Majesty , and he rideth upon the high Places of the Earth . XVI . God doth often reprieve and put off the Execution of Sentence , so that Delinquents are not speedily executed , but a Time given them to consider their ways . The old World had one hundred and twenty years given them , before Judgment was executed . Judea , Jerusalem , and Samaria , continued a long time , before the Fury of the Almighty broke out upon them . XVII . God sometimes gives Orders to Angels to punish , and execute his Sentence , when Men are out of the reach of human Hands ; as in the case of Nebuchadnezzar , the Host of the Assyrians , and Herod the King. Tho great Men join hand in hand for Wickedness , yet shall they not go unpunished . XVIII . God will punish those that himself employs , in case they exceed their Commission in any case that concerns his Act of Justice . He punished Assyria and Babylon , for going beyond their Bounds in his own Works of Judgment against the Jews . XIX . God , the great Judg , doth vindicate his own Honour , and the Justice of the Laws he executes , by giving Liberty to the People to testify against him , if they have wherewith to accuse ; and demands of them what Evil their Fathers have seen in him ; requires them to testify to his Face , if his Ways are in any point unequal . XX. God , when he comes forth in a way of Judgment , doth not execute the fierceness of his Wrath ; he is far from rendring to Men more than they deserve ; he doth not reward according to their full demerit , but in the midst of Judgment remembers Mercy . XXI . God hath assigned an Advocate to plead , before he proceeds to Judgment . If any Man sin , we have an Advocate with the Father . XXII . God hath not only made Laws , and published them , and will judg Men for wilful and reiterated Rebellions ; but keeps a Register for the great Day , to be then opened ; as it is written , Some Mens Sins go before-hand to Judgment , and they that are otherwise cannot be hid . The Judgment shall sit , and the Books shall be opened , and the Dead shall be judged out of those things which are written in the Books . XXIII . God never judges alone : The Son is with him , the holy Spirit is with him ; the Angels , and whole Court of Heaven do acquiesce in the Judgments that he executes . XXIV . God , when he peremptorily pronounces Judgment , without reserve , it stands , and must abide . If he say , Pharaoh and his Host shall be seen no more for ever ; Babylon , the Glory of the Chaldean Kingdom , shall be overthrown ; Israel shall be removed ; the Land shall be forsaken of both her Kings : If he publish the Decree , there is no changing his Determinations ; his Judgment is like the Laws of the Medes and Persians . Abraham cannot save Sodom ; nor Noah , Daniel or Job , Judah and Israel ; but when a Decree of Judgment is gone forth , they must die by the Sword , For the Mouth of the Lord hath spoken it . God an Hiding-Place . Psal. 32.7 . Thou art my Hiding-Place , thou shalt preserve me from Trouble . Psal. 119.114 . Thou art my Hiding-Place , &c. SEcret Place , as Mr. Ainsworth renders it ; a Phrase alluding to some Den , Cave , or secret Chamber , where Men have found , and may find Safety in Times of Danger ; according to what is said , Isa. 26.20 . Come , my People , enter thou into thy Chambers , and shut thy Doors about thee ; hide thy self as it were for a little moment . The Saints of old hid themselves in Dens , in Caves , Mountains , and Wildernesses , from the Rage of Men , Heb. 11.38 . were sometimes sheltered by the Providence of God , when there was a general Combination against them ; therefore called God's hidden Ones , Psal. 83.3 . because covered by him , when Edom , the Ishmaelites , Moab , and the Hagarens , Gebal , Ammon , and Amalek , the Philistines , with the Inhabitants of Tyre , took crafty Counsel , and consulted Mischief against them . And in as much as Hiding-Place is a borrowed Speech from a Rock , Mountain , Cave , or Den , secret Chamber , or Place of Shelter ; we may consider the Conveniency of the Metaphor , and bring in a Parallel from God. Metaphor . I. AN Hiding-Place is usually a strong Place ; Men will not adventure themselves in it , or think themselves safe , without some considerable Strength . II. An Hiding-Place is an invisible and obscure Place , not known to every Body , a Place that Enemies have much ado to find . III. An Hiding-Place is a Covering or Shelter from many Evils ; from the scorching Heat of the Sun , the blustering Storms of Wind and Hail . IV. An Hiding-Place frees from Fear , and much abates the Hurries and Discomposures of the Mind , because Men do imagin themselves safe , when they have taken Sanctuary in some secret Rock or Cave . V. An Hiding-Place doth disappoint the Enemies , who please themselves in the thoughts of preying upon the Righteous ; as Pharaoh said of Israel , My Lust shall be satisfied ! The Enemies of David cry , Let us persecute his Soul , and take it . Aha! thus would we have it . Parallel . I. GOD , the good Man's Hiding-Place , is a strong God , as a Rock in time of Need , nay , as the Shelter of a great Rock , as the Security of many Rocks : His Place of Defence shall be the Munition of Rocks . He is as a Place built on purpose for Safety . The Name of the Lord is a strong Tower , the Righteous run into it , and are safe . He is hence said to be the Almighty , the Lord strong and mighty ; a strong Rock , Psal. 31.2 . Strong Habitation , Psal. 71.3 . Strong Refuge , v. 7. Strong Lord , Psal. 89.8 . Mighty in Power , Isa. 40.26 . II. God is an invisible Being in respect of his Essence : No Man hath seen God at any time . No Man hath beheld his Form , or seen his Shape . He is the invisible God , &c. He is invisible also as he is his Peoples Hiding-Place : Pharaoh saw not the Covering Israel had , when he said , I will pursue , I will overtake , my Hand shall destroy . The Enemies of David saw not the Cave , the Rock , his Hiding-Place , when they said , There is no help for him in his God. Haman was unacquainted with this Covering , when he designed Destruction to all Israel . The Wicked plot against the Just , because they know not where their Safety is . In the Lord our God is the Salvation of Israel . III. God is no less a Covering to his People , than the best of Hiding-Places have been , or are unto any People . He secures from the Hurt of Persecution , when Men rage , and rise up against them . He secures from Satan's Temptations , as well when he appears like a Serpent , as when he acts like a Lion , or great red Dragon . So that not only David , and the Old-Testament Church , could say , Had not the Lord been on our side , when Men rose up against us , we had been swallowed up quick . He breaks the Head of Leviathan , and gives it for Meat to the People inhabiting the Wilderness . But even the Church now may say , He that is our God is a sure Hiding-Place , a God of Salvation . IV. This Advantage is most eminently enjoyed by the Godly , who have made God their Sanctuary and Hiding-Place ; they are freed from the Fear that wicked Men are surprised with ; their Hurries and Discomposures are much abated . As 't is said of Moses , He feared not the Wrath of the King. And David saith , At what time I am afraid , I will put my Trust in thee : I will discharge my self of Fears and Discomposures , and account my self safe in God , my Sanctuary and Hiding-Place . I will not fear what Man can do unto me , tho Ten Thousand compass me about . In the Name of the Lord there is strong Confidence — not Fear , when evil Tidings come , Psal. 112.7 . V. God hath throughout all Ages , as the Hiding-Place of his People , disappointed their Enemies , and secured than from being a Prey to their Teeth . He saved Israel , when Pharaoh pursued them . He saved David , when Saul hunted him , like a Partridg upon the Mountains . He destroyed the Host of the Philistins and Assyrians , when their Expectations were very high . He frustrateth the Tokens of Liars , and makes Diviners mad , by catching the Wise in their own Craftiness . In the things wherein they deal proudly , he is above them . For Disparities see Rock , and Strong-Tower , Inferences . I. IF God be an Hiding-Place , then let all Godly Men flie to him in Times of Trouble and Danger , by Faith and Prayer . Thus David , Deliver me , O Lord , from mine Enemies , I flie unto thee to hide me . There is Reason for it , for good Men cannot be secure without him : 1. Because weak themselves . 2. Are pursued and hunted after by potent and subtile Enemies . II. Let them that have taken God for their Hiding-Place , abide in him ; for in him there is Safety , and no where else . 'T is vain to trust in Men , or put confidence in Princes ; to look for Safety from the Hills , or Multitude of Mountains : For in the Lord alone is the Salvation of Israel . THE Second HEAD OF Metaphors , Allegories , Similes , Types , and other borrowed Terms , RESPECTING The Lord Iesus Christ , The Second Person in the Glorious Trinity . Christ a Mediator . 1 Tim. 2.5 . For there is one God , and one Mediator between God and Men , the Man Christ Jesus . Heb. 12.14 . To Jesus the Mediator of the new Covenant . THe Greek word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is thought by Erasmus to be peculiar to the Scripture , as being not elsewhere used ; and doubts whether it should be rendred Mediator , Reconciler , or Intercessor . The Term , as applied to Christ , is borrowed from Persons , whose Office it is to reconcile such Parties as are at variance , being as it were in the middle betwixt both , solliciting the Cause of each to the other , till they bring them to Concord or Agreement . 'T is thus defined by Illyricus : Mediator is dicitur , qui inter duos parum inter se congruentes , aut etiam sibi invicem Hostes , medius est , & utriusque nomine cum altero agit , promovens conciliationem , &c. — Quique tamdiu apud utramque partem alterius nomine laborat , donec eas in consensum & pactionem deducat . The Term is applied to Moses typically , Deut 5.4 , 5. with Gal. 3.19 . but really and antitypically to Jesus Christ , Heb. 12.24 . Col. 1.20 . Rom. 5.10 , 11. 1 John 2.1 . A Mediator . I. A Mediator implies a Difference between two Parties . II. A Mediator properly signifies a Midler , or middle Man , a Reconciler . III. A Mediator oftentimes is appointed to make up Differences , that arise between two Parties upon Breach of Covenant . IV. A Mediator must be a Person willing to undertake the great Work and Transaction of making Peace . V. A Mediator ought to be an indifferent or impartial Person , free from all Exceptions . VI. A Mediator ought to be a Well-wisher to Peace , a Person that loves it , and longs after it ; nothing being more acceptable to him , than to be a Peace-maker . VII . A Mediator must have the great Transaction of making Peace committed to him , or be invested with full Power and Authority to do it . VIII . A Mediator ought to be a condescending Person , not to have his own Will to be done in any respect , further than the Nature of the Cause will require it . IX . A Mediator is not chosen , unless there appear great need of it , and that the Business cannot be accomplished otherwise . X. A Mediator must be fitly qualified for this Work ; a Person very wise , and for Justice , and yet greatly inclined to Mercy ; that so he may every way answer the Requirement of each Party , so far as is necessary . XI . A Mediator must be faithful , seeking the Interest , Right , Honour , and Weal of both Parties . XII . A Mediator many times meets with great Trouble and Difficulty , in undertaking the composing of some Differences . XIII . A Mediator ought to be endued with much Patience , Meekness , and Long-suffering ; not only bearing Frowns from one Party , or the other , but also in his long waiting upon either of them , to yield to Terms of Peace offered to them . XIV . A Mediator must be undaunted and couragious , unwearied , not tired out , nor let the Work fall . XV. A Mediator should be mollifying , that is , of so pacifying a Temper , as to labour for such Mediums , that the Streams of strict Justice may run in a way of Mercy , especially ( considering the Weakness and Impotency of one Party ) for Peace sake . XVI . A Mediator hath usually a set Time prefixed , finally to finish and accomplish his Work. XVII . A Mediator makes use of strong and powerful Arguments , to bring the adverse Party to Terms of Peace and Friendship . XVIII . A Mediator , whose Mediation is rejected , ( after long Patience ) leaves the offending Person open to the Severity of the Law. XIX . A Mediator is made sole Judg in those great Matters he is chosen about , and is to make righteous Decision between Party and Party , and to give the definitive Sentence at last . XX. A Mediator , after he hath done and finished his Work of Mediation , gives up his Trust , and ceaseth to be a Mediator any more in that Affair . XXI . A Mediator leaves no Liberty of Appeal , after he hath past the definitive Sentence . Parallel . I. SIn made a great Breach between God and Man : God is angry with the Wicked every day . Hence by Nature Mankind are said to be the Children of Wrath. The carnal Mind is Enmity against God. II. Jesus Christ is a Mediator between God and Man. He is not only God , but Man ; not only Man , but God : a blessed Reconciler of Man to God , and of God to Man. III. The Difference originally that is between God and Man , did arise from Man's breaking God's Covenant . God and Man were in Peace and Concord , whilst Man stood in the State of Innocency ; but when he fell , Christ came to make up that Breach . IV. Jesus Christ was willing to undertake the Work of Mediator , to make Peace between God the offended Creator , and Man the offending Creature . Lo , I come to do thy Will , O God. V. Jesus Christ is a Person free from all Exceptions whatsoever . God approved of him , and Man hath no cause to except against him , but contrariwise to be abundantly thankful to God for chusing him to this Work and Office , because none else could be found in Heaven or Earth ; None able to open the Book , and loose the Seals thereof , but He. VI. Jesus Christ is called the Prince of Peace ; never did any give such clear , full , and undeniable Proofs and Demonstrations of his being a Well-wisher to , and Lover of Peace ; witness all he did and endured , or past through , from first to last , that he might accomplish this Work of making Peace . VII . God hath given Christ full Power and Commission to accommplish this Work of Mediatorship . He is annointed and ordained to be a Prince and Saviour . All Power is given to me in Heaven and in Earth . Him hath God the Father sealed . VIII . Christ shewed himself to be of a marvellous condescending Spirit : Who being in the Form of God , thought it no Robbery to be equal with God , but made himself of no reputation , &c. He for our sakes became poor , that we through his Poverty might be made rich . I came down from Heaven , not to do mine own Will , but the Will of him that sent me . Not my Will , but thy Will be done . IX . There was great need of , or it was very necessary that there should be a Mediator betwixt God and Man. First , On God's part . Secondly , On the Creatures part . First ; On God's part it was necessary , in respect of his own Glory . 1. In respect of the Glory of his Wisdom . This of bringing forth and ordaining a Mediator , was the marvellous Contrivance , and the highest Manifestation of Divine Wisdom : for hereby a way is found to reconcile Justice and Mercy , and make them meet together in sweet Harmony ; that the Punishment of Sin might be borne , and yet the Sinner pardoned freely in a way of Mercy . Hence ( as the Apostle sheweth ) the manifold Wisdom of God is made known by the Church , according to the eternal Purpose , which was purposed in Christ Jesus our Lord. 2. It was for the Glory of his Mercy and Goodness , which moved Wisdom to seek out and provide this blessed Mediator , and glorious Means of Reconciliation , when God might justly have left fallen Man , as he did the fallen Angels . Moreover , this of a Mediat●●r shews us , that God must be dealt with in a way of free Grace , Entreaty , and Request . Hence we read , how fervently Christ prayed and interceded for us , yea , what strong Cries and Tears he offered up in the Days of his Fiesh . Whatsoever blessed Relief , Pardon , Peace , &c. Mankind receives , 't is wholly in a way of Mercy and free Grace , through the Mediation of the Lord Jesus Chriist . By Grace ye are saved . God so loved the World , that he gave his only begotten Son. 3. It was for the Glory of his Justice , which must be dealt with in a way of Satisfaction ; Grace will be dealt with in a way of Intreaty , salvâ Justitiâ : Therefore the Covenant is established in the hands of a Mediator , that is able to lay down a Price or Ransom : That so God might be just , and the Justifier of those that believe in Jesus . Nay , when the Lord Jesus undertook on our behalf , to come up to the Demand of Justice , 't is said , God spared him not , but delivered him up to Death for us all . He bore our Sins in his own Body on the Tree . 4. The Sovereignty of God is manifested in its Glory , that through a Mediator he is pleased to extend Mercy to Mankind , when none is afforded to the Angels that sinned ; and that Jesus at his Command should lay down his Life for the Sheep . 5. It magnifies the Glory of God's Power and All-sufficiency , who can raise up and restore Man to greater Happiness than ever he had before his Fall , when Devils and Sin had done their worst . 6. The like might be said of the Holiness , Patience , and Faithfulness of God , &c. Moreover , this Undertaking adds to the Glory of Christ Jesus , who is the Mediator himself ; God had hereby a design to greaten the Name of his Son , the second Person of the Trinity , in our Nature . 1. In that he is constituted ( by undertaking in this honourable Office ) King , Priest , and Prophet . 2. In respect of that great Power which is given to him , to make Peace between God and Man ; to have the Keys to open and shut ; and to give eternal Life to as many as he pleaseth , or are given by the Father to him . 3. Nay , his Glory shines forth herein to such a degree , that 't is the Duty of all Men to honour the Son , as they honour the Father . 4. Christ hath hereby the Honour of accomplishing the whole Affair , being Author and Finisher of our Faith and Salvation . Secondly ; In respect of Man , there was great need of such a Mediator . 1. God would not treat with Sinners upon any other Terms . There is no Knowledg of God which is saving , nor Union with him , without a Reconciliation . You that were sometimes afar off , are made nigh by the Blood of Christ. Neither knoweth any Man the Father , save the Son , and he to whomsoever the Son will reveal him . 2. Without a Mediator , to atone and make Peace between the Father and us , there is no Communion with him : Can two walk together , unless they are agreed ? Nor Eternal Life : Such as are without Christ , and without God , must die ( that is , be damned ) in their Sins . X. Christ was every way qualified and fitted for this Work. He was not only wise , but the Wisdom of God ; much for Justice , but yet inclined to Mercy , and Pity to the Poor . And then again , how was he fitted by his being God ? 'T is from the Worth and Excellency of his Person , that the Price comes to be satisfactory . Besides , had he not been God , as he could not have expiated Sin , so he could not have overcome Death , and other Enemies he was to encounter with , that he might accomplish our Redemption . 2. He must be Man , because he is to plead for us , and be sacrificed on the Cross in our stead ; he must bleed , as well as intercede for Man ; For without shedding of Blood there is no Remission . He must be Man , that he might be one with us , that his Righteousness might by Imputation be ours ; and that he might receive the Spirit for us , and we from him who is the Son , receive it with the Adoption of Sons , and thereby be sure of the eternal Inheritance . 3. He must be God and Man in one Person : A Mediator is not a Mediator of one , but God is one . And by this Means he is fitly qualified for his Office. He must be a Person at an equal distance from , and drawing near and allied to both Parties ; having Interest in , and participating of the Nature of each . Hence it is thought that he is called our Dayes-man , ( or Kinsman ) that lays his hands on both . — Having access unto them ; knowing what will stand with the Honour of the one , and be for the Relief and Profit of the other . XI . Christ is faithful both to God and Man , greatly for the Honour of the one , and as much for the Comfort and Salvation of the other . He is said to be faithful to him that appointed him . And in respect of Man he is called , a faithful High-Priest . XII . Jesus Christ met with much Trouble in the Days of his Flesh , in managing our Business as Mediator , from the Devil and wicked Men. He found the World very averse to accept of Terms of Peace ; and not only so , but they offered violence to him , and grievously abused him . XIII . Jesus Christ was meek , and lowly in Heart ; he patiently bore the Hidings of his Father's Face . How quietly did he bear and endure the Punishment due to us for our Sin ? notwithstanding we esteemed him not , but hid our Faces as it were from him . He was oppressed , he was afflicted , yet he opened not his Mouth . He patiently waits upon poor Sinners . XIV . Jesus Christ , as he was potent , so he was of a very couragious and undaunted Spirit : He shall not fail , nor be discouraged , till he hath set Judgment in the Earth . XV. Jesus Christ was a pacifying Mediator ; for instead of a personal Satisfaction from the Sinner , God accepts of his Mediation : He was made Sin for us , who knew no Sin , that we might be made the Righteousness of God in him . Instead of an inherent Righteousness , God accepts of a Righteousness imputed ; and accepts of Sincerity instead of a perfect keeping the whole Law ; and through his Mediation obtains pardon for human Frailties . XVI . Jesus Christ , our Mediator , hath a Time set him , to finish his Mediatorial Kingdom and Office , which will cease at the end of the World , when all the Elect are gathered in . XVII . Jesus Christ , our Mediator , uses most weighty and powerful Arguments , such as in the Word of God set forth the Excellency of his Person , the Preciousness of his Blood ; the Oath , Covenant , and Promises of God ; the miserable Condition of Man , &c. XVIII . Jesus Christ , when he is rejected , after his long Patience and Forbearance , will leave all offending and impenitent Sinners to the Severity of the Law and Wrath of God. XIX . Jesus Christ is ordained sole Judg , by the Father , of the Quick and the Dead , and will in due time make a righteous Decision between God and Sinners , and pass that dismal definitive Sentence on such as accept not of those Terms of Peace that he offers to them . God judges no Man , but hath committed all Judgment to the Son. He hath given him Authority to execute Judgment also , because he is the Son of Man. XX. Jesus Christ , after he hath finished his Work of Mediation , at the end of the World , will yield up his Office unto the Father , and cease to be Mediator any more . And when all things shall be subdued unto him , then shall the Son also himself be subject unto him , that put all things under him , that God may be All in All. XXI . Jesus Christ , after the last Judgment , and definitive Sentence is past , will leave no Relief for Sinners ; then will that Text be fulfilled , which says , Let him that is filthy be filthy still . Inferences . 1. SEE what the abominable Nature of Sin is ; 't is that which made the Breach betwixt God and Man , and filled the Heart with Enmity against the Majesty of Heaven . 2. From hence also we may admire the Love of God , in sending such a blessed Mediator to make Peace for us . 3. This also shews the Firmness and Stability of the Covenant of Grace . Christ keeps and conserves Peace betwixt the Covenant-Parties , being the Mediator thereof ; the Inheritance is from hence sure to all such as are called . 4. It shews the woful State of such as reject this Mediator , and will not accept of those gracious Terms of Peace he offers to them : They must submit to him , and take Salvation as 't is offered by the Father through him , or perish . 5. Let us take heed we own no other to be our Mediator , as Christ is our Mediator . Ministers may pray for us , and one Saint may mediate and intercede to God for another ; but none have power to make Peace , or to give to God a Ransom for his Brother : There is but one Mediator betwixt God and Man. Christ mediates by the Price and Virtue of his own Blood , which alone is that propitiatory Sacrifice , by which we have Peace and Acceptance with God the Father . 6. Let all labour to accept Christ Jesus as Mediator ; which none can do , unless they receive him as King , Priest , and Prophet . Christ a Surety . Heb. 7.22 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By so much was Jesus made a Surety of a better Testament , ( or Covenant . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Surety , is one that undertakes for another , wherein he is defective really , or in Reputation ; in Latin , Sponsor , Fidejussor . 1. Whether it be derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prope , nigh ; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spondeo , promitto , to engage or promise , it imports the Nearness of the Surety and Debtor , — Christ being made near to us . All good Authors , whether Jurists or Humanists , thus understand it : Sponsor propriè est , qui pro alio satisfactionem spondet : That is , A Surety is properly one that engages to make satisfaction for another . The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnarab , is a Root of as large , or larger Signification , than any in that Language , as Mercer says : Non est Radix apud Hebraeos , quae tam latè pateat . 1. This answers to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Surety . — Its primary Signification is miscuit , commiscuit , he hath mix'd or mingled , Prov. 14.10 . Psal. 106.35 . 2. But by a * Metaphor it is put for side-jussit , spospondit , sidem interposuit ; that is , he hath engaged or past his Promise and Truth for another , Jer. 30.21 . so becomes his Surety , as Gen. 43.9 . In this Sence we take Christ to be a Surety , and therefore will run the Parallel under that Notion ; for tho he is really and properly a Surety , yet the original Notation of the Hebrew , which the Greeks translated by the Word in the Text , being not so , it leaves no ground for Cavil , if this be reputed a Metaphor ; for so Mr. Liegh in Crit. Sac. calls it . 3. The Word signifies to give Pledges , Isa. 36.8 . 2 King. 18.23 . 4. Sometimes to strike hands , for so the Sureties were engaged , as Prov. 22.26 . rendred by the Septuagint by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a Surety . Surety . I. SUretiship supposes or imports two or more Parties in a way of Commerce or Trade one with another . II. A Surety either engages for one or both Parties covenanting : This ( tho rarely ) is done among Men ; for one sometimes engages to see the Terms and Conditions of the Covenant kept on both sides ; as one that becomes the Warranty of a mutual Contract . III. A Surety engageth before or after the Obligation of the principal Debtor . IV. A Surety is one that undertakes for another , whose Credit is not good , or whose Faithfulness or Ability touching Performances becomes suspected . V. The Introduction of a Surety in any case , is to give Stability and Security in case of Bonds , Covenants , &c. for it is never done but upon a supposition of Defect on some account or other . VI. Suretiship imports Obligation for another , and is rank'd by Lawyers among Contracts : Fidejussor non fit nisi per Stipulationem . Be not Surety for Debts , &c. VII . A Surety does not only undertake for Debtors , but sometimes also engages for Criminals . VIII . A Surety , if the Party he engages for be not able to satisfy , or give full Compensation to the Creditor , pays the Debt himself ; for in the sence of Law he is one with the principal . IX . Suretiship imports the Obligation to be voluntary , for the Law forces none to be bound for another . X. Suretiship imports great Love and Pity to the Debtor , which inclines the Sponsor ( tho without hopes of Repayment ) to become his Security , rather than see him ruined . Parallel . I. GOD and Mankind are concern'd in a way of spiritual Commerce and Correspondence one with another . God gave many Talents , many choice Blessings , Privileges , Opportunities , &c. to Man , to trade with and improve in a spiritual way , to the Glory of his Creator . II. Christ , our spiritual Surety , ( as he is Mediator ) undertakes on God's part to the Creature : All the Promises of God in him are Yea , and in him Amen , unto the Glory of God , &c. He undertakes on the Creature 's part to God : — I have prayed for thee , that thy Faith fail not . III. Christ's Suretiship or Undertaking in the behalf of the Creature , was part of the Result of God's eternal Counsel ; yet this Office of his may be considered as subsequent to Man's Obligation . IV. Christ ( being a fit Person ) undertook not only to be a Mediator betwixt God and Man , but also to be the Surety of the Covenant on Man's part , upon consideration of his Impotency or Inability to perform the Conditions of the first Covenant since the Fall , and to bear the Punishment for the Breach of it ; for Man having once failed , and become Bankrupt , God will neither treat nor trade with him more , without a Mediator , and such a Surety as Christ. Because they continued not in my Covenant , I regarded them not , saith the Lord. See Dr. Owen on Heb. 7.22 . p. 225. V. The Stability of the new Covenant depends upon the Suretiship of Christ , and 't is secured to Believers thereby . For the first Adam ( in whose hands the whole Estate and Riches of Mankind were trusted ) ran out of all ; and therefore God established another Covenant , and constituted Christ ( as a responsible Security , of known Fidelity , and mighty to perform ) to be the Surety thereof , that so it might be a firm and sure Covenant between Him and Man. VI. Christ by becoming Surety , stands engaged to the Father to satisfy in the behalf of Man , so far as God sees it necessary , or comports with his Wisdom , and the Perfections of his holy Attributes ; That he might be just , and the Justifier of him that believeth in Jesus . VII . Those that Christ , the Surety of the Covenant , undertook to make Peace for , were not only spiritual * Debtors , but Criminals also , such as deserved Death , dead in Law , and under the Sentence thereof spiritually dead , being under the deprivation of the Light of God's Countenance . VIII . Christ seeing how unable we were to make Satisfaction according to the Demands of Law , made a full Compensation , and laid down a valuable Price , satisfactory to Law and Justice ; for he bore the Punishment due to us for our Sins . First , he endured Death , and the Curse of the Law ; he died , and was made a Curse for us . Secondly , he bore or sustained the Wrath of God , being under a deprivation of the Light of his Countenance ; the Favour of God was for a time suspended and withdrawn from him : My God , my God , why hast thou forsaken me ? He was made Sin for us , that knew no Sin , &c. God hath laid on him the Iniquity of us all . IX . Tho Christ was appointed by the Father to be the Surety of the Covenant , yet all that he did was his own voluntary Act : I lay down my Life freely , no Man taketh it from me , &c. X. The Love and Grace of our Lord Jesus Christ was such , that tho he was rich , yet for our sakes he became poor , that we through his Poverty might be made rich . I. live ( says the Apostle ) by the Faith of the Son of God , who loved me , and gave himself for me . Surety . I. A Surety among Men is not of the Creditor's , but of the Debtor's procurement . II. Sureties and Debtors amongst Men enter into the same Bond , and the Debtor is look'd upon to be the principal Bondsman . III. Among Men , when the Surety makes a full Compensation for Debts , the Party indebted cannot be said to receive a Release or Discharge in a way of Grace and Favour , but only in a way of Justice . IV. Among Men usually the Surety's Bond is for Debts , contracted at or before the Surety's Bond is given in , and for a particular Sum , or Sums , specified . V. A Surety sometimes repents his coming into Bonds , and 't is a great Trouble and Perplexity to him , and seeks ways to be released . My Son , if thou be a Surety for thy Friend , if thou hast stricken hands with a Stranger , thou art ensnared with the Words of thy Mouth , &c. VI. A Surety many times undoes himself by being bound for other Men ; he engages for more than he is able to pay , and is thereby cast into Prison , and never capable to deliver himself out . Disparity . I. THe Surety of the Covenant was of God's procurement , ( who is Man's offended Creditor , or rather Creator . ) God chose , called , and anointed Christ to this Office ; tho 't is true , he was as ready to accept of it , as the Father was to assign it him . In this the infinite Grace and Mercy of God was manifest to Mankind ; for among Men , the Creditor is not concerned to seek out a Security from the Debtor : But should a Creditor do so , all must confess , 't is in his Choice to propound when , how , and upon what Terms the Debtor should be discharged ; and it would be thought very reasonable , ( especially if he hath wronged or abused the good Name of his Creditor ) that before he be acquitted , he should be brought upon his Knees , and humbly confess his Fault , and beg Forgiveness , in regard , tho a Compensation was made ( according to the Demands of Law and Justice for the Debt ) yet the Surety being of the Creditor's own procurement , and indeed his own Son , who having vast Riches and Abilities , ( and likewise equal Love with the Father to the poor Debtor , knowing the Law was such , that Satisfaction must of necessity be made ) offered freely to lay down the Price or full Sum. Even so God and Christ , in making of this Covenant in behalf of Sinners , agreed ( that upon Christ's laying down his Life as a satisfactory Price ) when , and upon what Conditions , we should be discharged of the Guilt of Sin , which binds us over to eternal Wrath : And these Conditions are expressed in the Word of God , viz. Faith and Humiliation ; for 't is certain that no Man is actually acquitted before he believes , and takes hold of the Satisfaction purchased by Christ , applying his Merits , and the Virtue of his Blood , unto his own Soul , by the help of the Spirit , which Christ ( the Surety ) hath promised to give to all sincere Ones , that he might thereby make his Death effectual to them , and so compleat his Work and Office of Suretiship . II. Christ engaged as our Surety without us . Our Bonds and Obligations signify nothing , by reason of our utter Inability ; Christ hath therefore changed our Name , and in the room and place of it put his own , so that Death and the Curse fall upon him : He was wounded for our Transgressions . He looked , and there was none to help ; therefore , his own Arm brought Salvation . III. Christ , the Surety of the Covenant of Grace , makes full Compensation for Sin , and yet the Sinner receives his Release in a way of Grace ; which may be thus demonstrated : First , God , as was said , and not the Sinner , found or provided the Surety , which his own Sovereign Grace and Goodness moved him to , being wholly at his own choice whether he would save Man or no , having cause enough to cast him off for his Disobedience , as he did the Angels that sinned : So that whatever Relief or Discharge Sinners receive , it is of Grace , being wholly the Contrivance of the Creditor , to find out the way which best comported ( in his Wisdom ) to the satisfying of Law and Justice , in behalf of the Criminal ; had the Debtor found the Surety , as 't is among Men , the Case had been otherwise . Secondly ; The Suretiship of Christ holds forth abundant Grace , yea , the greatest demonstration of the Love and Goodness of God to Sinners , in that he was pleased to dispence with his own Law , as to the rigorous exaction of it from Sinners , and to take satisfaction from another , which he might have exacted from them . Thirdly ; That he might bring about Redemption and Pardon for Man , he parted with his own dear Son , who laid down his Life , to atone , and make Reconciliation between him and Sinners . Fourthly ; In that the Blessing and Benefit of Christ's Undertaking as our Surety , is given and bestowed freely upon us , so that we have no more to do , but to fall down on our Knees , and humbly acknowledg our Offences , and accept of a Pardon through Christ's Mediation , and own him to be our Prince and Saviour . Fifthly ; In that he , as our Surety , gives to us a broken Heart , and renews a right Spirit in us ; gives us the Grace of Believing , whereby we come to have an Interest in him , through the Atonement made by his Blood ; from whence it appears , 't is not our Faith , nor our Acceptance of Christ and the Gospel , that makes his Satisfaction so to God , tho it is hereby made effectual unto us . The Sum of all is this , that Christ did not die only nostro bono , for our Good and Profit , as Socinians affirm ; but in our Stead and Rome ; for where one is said to die for another , 't is always thus taken . Moreover , where 't is said , Christ bore our Sins , &c. 't is to be understood of the Punishment due to them ; for in all places of the Old Testament , where 't is said , Thou shalt , or , they shall bear their own Sins , 't is meant of the Punishment of them . So that if we would be pardoned , we must accept it as God is pleased to offer it to us , tho a compleat Satisfaction be made for Sin , in our Nature , to the Father . And shall we dislike that way of Forgiveness , that God is so much pleased with , wherein he doth not only magnify his own Free-Grace and Goodness , but his own Justice and Holiness also ? IV. Christ became Security for his Peoples Debts , before ever they were contracted , or they themselves born ; yea , he was bound to satisfy for all the Debts ( of such who do believe in him ) that at any time of their Lives should be contracted ; that is to say , he bore not only the Punishment due to them for Sins committed before their Calling and Conversion , but all their Iniquities afterwards , through human Frailties committed ; tho 't is not alledged , they were discharged before committed , nor before true Repentance be wrought in them , for Repentance and Pardon go together : Him hath God exalted on his right hand , to be a Prince and a Saviour , to give Repentance to Israel , and Remission of Sins . V. Christ never repented his Suretyship ; instead of its being a Trouble to his Mind , he delighted in it . I have a Baptism to be baptized with , and how am I straitned till it be accomplished ? I delight to do thy Will , O my God. He knew the Payment of all would fall upon him , and yet he shrinks not from it . I lay down my Life freely . VI. Christ , tho he suffered hard things for his People , in becoming their Surety , yet was not undone , or brought to utter Beggary thereby ; for tho for a time he became poor to make us rich , yet by suffering Death he was crowned with Glory and Honour ; his Abasement was for his Exaltation ; he expended not all his Riches in satisfying for our Sins : Tho he was cast into Prison , ( viz. brought to the Grave ) yet he quickly delivered himself out , by the Powerfulness of the Godhead which dwelt bodily in him . Inferences . 1. FRom hence we may perceive what a miserable Condition Mankind had involv'd themselves in by reason of Sin , utterly impoverish'd , and brought to Beggary , Debtors to God's Justice for the Breach of the Law , owing ten thousand Talents , and not a Farthing to pay ; and had been cast into the eternal Prison of Darkness , had not Jesus stept in and become our Surety . 2. What Grace and unspeakable Favour is here ! How much hath God out-done Mortals ! He sought out a Surety to satisfy for our Sins , who were not only ill-natured Debtors , but cursed and most guilty Rebels , who deserved nothing but Death , and Chains of Darkness . Tho he doth not pardon us without a Price , yet rather than we should be without Remission , his own Son shall be the Ransom . 3. Moreover , we may admire the great Mystery of our Redemption ! Let Men take heed how they contemn any part of the Depths of God , because they seem to overtop and outdo their depraved Reason . 4. Here are Tidings of great Joy to broken and undone Sinners . There is a way open for free Commerce and Trading with God again : Tho he did not regard us whilst we stood under the old Covenant , being miserable Beggars and Bankrupts ; yet he delights to have Commerce and Dealing with us in a way of Grace , through the Compact made with Christ our Surety . 5. Let Saints hold up their drooping Heads and Hearts , their Debts are paid : The Lord hath laid on him the Iniquity of us all . There is now no Condemnation to them that are in Christ Jesus . 6. Why should any think the Conditions of the Gospel are hard , or Christ's Commands grievous ? What you cannot do , Christ hath undertaken to help you in , and see done by you . He hath wrought all our Works in us . My God shall supply all your Wants . — My Grace is sufficient for thee . 7. Moreover , let us consider what Benefits do accrue to Believers , by virtue of Christ's Suretiship . First ; By this means we are delivered from the hands of Justice , and Curse of the Law , and Wrath of God : Christ hath redeemed us from the Curse , being made a Curse for us . Secondly ; We owe our Covenant-Relation , first , unto God's Grace ; and secondly , to Jesus , our blessed Surety and Mediator's undertaking : I have manifested thy Name to the Men which thou gavest me , &c. Thirdly ; This is the Ground of the Saints Support against the Power of Sin , and indwelling Corruption : Thanks be to God , through our Lord Jesus Christ , &c. Fourthly ; From hence we may groundedly expect Succour in Temptations : I have prayed for thee . He hath undertook for thee , who is mighty to save , and who will bruise Satan under your Feet shortly . 8. How are we obliged to God our Father , and to the Lord Jesus Christ , for the Work of our Redemption ? O let us love God , and love Christ , and live to their Praise , whilst on Earth . 9. This also may embolden the Godly to draw near to God ; they have a Surety , or one that hath undertaken for them . He is engaged for God to them , and for them to God ; he makes sure the Promises to us , and renders our Services acceptable to God. 10. Wo , wo to them that have not Christ their Surety ; what will Sinners do without a Saviour ? If ye believe not that I am he , ye shall die in your Sins . Lastly ; For Trial. Have you Christ for your Surety ? examine your selves by these Marks following . 1. Did you ever see the Need of Christ's Suretiship ? Or do you adventure to come to God for more Goods in your own Name : In this take heed , for your Credit is gone . 2. Hath Christ taken you ( as a Door ) off the old Hinges ? Have you seen your Want and Beggary , and from hence chosen Christ for your Surety ? 'T is only the broken Man that seeks to his Friend for Security . 3. Is the Law written in your Hearts ? have you that new Spirit put within you ? are you changed Ones ? I will put my Fear in their Hearts , &c. Do you love the Word of God because of the Purity of it ? Would you be holy as well as happy ? 4. Do you lay the Stress of your Salvation upon Jesus Christ ? Is he the Foundation of your Faith and Hope ? Have you fled to him for Refuge ? 5. Is Christ a Pearl of great Price to you ? To them that believe he is precious . If Sin be in thy Sight the greatest of Evils , and that which thou loathest above all things ; and Christ the rarest Jewel in thy Esteem , whom thou preferrest before thy chiefest Joy ; then Peace be unto thee : Christ is thy Surety . For Caution . O let none , from the consideration of this glorious Grace shining forth in this great and wonderful Mystery , take encouragement to run further into Debt ; if any should so do , let them know , that there is nothing can be a greater Evidence against them , that they have no Part nor Lot in this Matter . Christ a Bridegroom . Mat. 25.6 . Behold , the Bridegroom cometh , go you out to meet him . John 3.29 . He that hath the Bride , is the Bridegroom ; but the Friend of the Bridegroom , which standeth and heareth him , rejoyceth greatly because of the Bridegroom's Voice : This my Joy therefore is fulfilled . THis Metaphor of a Bridegroom , as it is exceeding useful , so it is as comfortable and pleasant a Metaphor as most we meet with in the holy Scriptures . A Bridegroom presupposes two things : First , a Person in a single capacity ; and as so considered , he is a Suitor . Secondly , a Person in a married Estate ; and as so considered , he is a Head or Husband . In both these respects Christ may be considered , and is held forth in the Word of God. He first acts as a Lover or Suitor , to engage the Love and Affections of Sinners to himself ; and then joins himself in a glorious , mystical Marriage-Relation with them , and accordingly acts towards the Sons of Men : Of which take this following Parallel . Metaphor . I. A Man that intends or is disposed to marry , is not contented ( or thinketh it not convenient ) to abide in a single Condition , how happy soever he is otherwise , in the enjoyment of all outward good things in his Father's House . II. An obedient and wise Son takes advice , and consults with his Father , being fully resolved to change his Condition , and enter into a Contract of Love , and Marriage-Union ; and then fixes upon a particular Object . III. When a Man hath fixed upon an Object that he intends to espouse unto himself , he contrives the way and method of his Proceeding , in making known his Mind , and to bring about his Design ; and many times will chuse to send Messengers , to treat with the Person about the Business , and discover his Affection , before he goes himself in Person . IV. After this , a Lover usually ( his Heart being enflamed with Love and ardent Affection to the Person , tho she be in another Country , very far off ) takes a Journey , resolving to give her a Visit ; and in order thereunto he suits himself in a fit Garb and Cloathing , that so he might every way render himself a Person acceptable , and meet , likely , and capable of winning and enjoying of her . V. If the Person or Suitor be a Prince , and known , commonly at his Arrival he is much congratulated and welcomed , by the Nobility , and Persons of Honour . VI. A Lover , when he goes to visit a Person he intends to espouse unto himself , usually sends his Friend , or takes him along with him , to signify , not only what and who he is , but also his Intention and Purpose in coming . VII . A Man propounds Questions to the Person he loves , to discover whether she be preingaged to any other ; and if he perceives she is entangled through great Folly , and in danger to be utterly undone thereby , he strives to undeceive her , and save her from Ruin. VIII . A Lover makes Offers of Love unto the Person he has fixed his Eye upon , and uses divers Arguments , to persuade her to yield or consent unto his Request . IX . A true Lover respects his intended Bride , more than Wealth , Beauty , &c. 'T is not the Portion , but the Person his Eye is principally set upon . X. Such a Person sues hard , uses weighty Arguments to prevail , and will not quickly take a Denial . XI . A faithful Suitor waits long , and hath much Patience , before he will desist or give over his Suit , and yet thinks nothing too much that he suffers or does endure for her sake ; as appears concerning Jacob , who served seven Years for Rachel : And they seemed unto him but a few days ; for the Love he had to her . XII . One that intends to make a Person his Bride , and only Consort , expresses great Love ; his Love is sometimes much more than he can well express ; 't is very strong , as strong as Death ; many Waters cannot quench it , nor can the Floods drown it . There is an unsatisfied Desire in the Person , until the Object beloved be enjoyed . XIII . Such an one is greatly concerned and grieved at the Unkindnesses of his Friend , and ungrateful Repulses , and many times from hence doth withdraw himself , and carry it as a Stranger . XIV . A Suitor nevertheless ( such is the Nature of his Affection ) knows not how to give her up ; he therefore sends Letters , thereby further expressing the Ardency of his Desire , and how loth he is to take his final Farewel . XV. Moreover , besides all this , he sends faithful Messengers to her , as Spokesmen , to answer her Objections , that so ( if it be possible ) he might bring her at last to a compliance ; who use also many Arguments in order thereunto . This Abraham's Servant acted , when he went to take a Wife for Isaac . XVI . A Suitor also sends Love-Tokens to the Person he intends to make his Bride : Isaac sent unto Rebekah , Ear-rings , and Bracelets of Gold. XVII . A Lover cannot endure Corrivals , nor permit that another should have a part , or an equal share in the Affection of the Object beloved . XVIII . Some Lovers have fought great Battels , and met with great Opposition from Enemies , for the sake of those Persons they have set their Hearts upon . XIX . A Man will not make a Contract of Marriage with one that is engaged to another Person ; she must be free from all others , if he espouse her to himself . XX. When a Suitor hath obtained the Love and full Consent of the Person beloved , ( and being satisfied upon all accounts , respecting such things as we have hinted ) signifies in the next place his Resolution to betroth or marry her unto himself ; and that it might be orderly and legally done , she is given to him . XXI . The Espousal-Day being come , and consummated , there is great Joy in the Family , amongst the Servants and others , to see this happy Conjunction . XXII . A Bridegroom usually , especially if he be a Prince or noble Person , settles a Jointure or Dower upon his Bride , entitles her to such or such a Place , City , Land , or Inheritance . XXIII . A Bridegroom leaves his Bride a while ( after he hath espoused her ) in her own Country , and in her Father's House , doth not immediatly carry her home to his own Habitation . XXIV . A Bridegroom rejoyceth over his Bride , and much delighteth in her . XXV . The Bridegroom discharges the Bride from many Debts and Dangers , by means of this Marriage-Contract , and Conjugal Knot : He now stands liable to those Actions and Arrests , which otherwise , had she abode in a single State , would have come upon her own Head. XXVI . A Bridegroom , if he be a Prince , or noble Person , raises his Bride to great Honour ; She is called by his Name , has the Attendance of his Servants , and lies in his Bosom . XXVII . A Bridegroom supplies the Wants of his Bride ; 't is his part , and great concernment , to provide all things needful for his Wife that he has espoused . XXVIII . A Bridegroom sympathizes with his Spouse , and helps to bear her Burthens ; is greatly troubled when she is afflicted , and cannot endure any should affront , misuse , or wrong her . XXIX . A Bridegroom requires Obedience . The Man hath , and ought to have , preeminence over the Woman ; he is her Head , and she is commanded to be in subjection . XXX . A Bridegroom reproves his Bride for the Faults that he sees in her , from that great Love he bears to her . XXXI . A Bridegroom nevertheless hides and forgives many Infirmities that he sees in his Spouse , and will not lay open her Weakness , nor expose her to Reproach , as Joseph thought to have dealt with Mary . XXXII . A Bridegroom advises and instructs his Spouse , in all things wherein she stands in need of it from him . XXXIII . A Bridegroom is greatly pleased with the good Behaviour of his Bride , takes much delight in her Company , leading her into pleasant Places , to lovely Fields , and Springs of Water , for her Solace and Refreshment . Parallel . I. JEsus Christ , notwithstanding all the Glory he had with the Father , being the Joy and Delight of his Heart , and cloathed with all his Excellencies and Perfections , dwelling in the fruition of eternal Bliss , yet thought upon a Spouse , and judged it meet to enter into a Marriage-Relation . II. Jesus Christ took counsel with the Father about that glorious Design of Love and good Will he bore to Mankind ; and hence he is said to be delivered by the determinate Counsel and Fore-knowledg of God. It was no less than the great result of the Blessed Trinity , that the Lord Jesus , the second Person , should espouse Sinners to himself : I proceeded , saith he , and came from God ; neither came I of my self , but he sent me . He fixed not his Choice on the fallen Angels , but on the Off-spring of fallen Man , who were given unto him by the Father . III. Jesus Christ having fixed his Eye upon lost and perishing Man , agreed with the Father upon the way and method of Proceeding , what he must do and become , in order to the accomplishment of this glorious Enterprize : And accordingly the Father was pleased , out of his abundant Grace , in a fit season , to make known his eternal Counsel , and proposed Jesus Christ , the Seed of the Woman , to the Sinner , as an Object of Love ; and not only so , but also before he came himself , he sent his Messengers , the Prophets , rising up early , and sending them , to offer Terms of Love and Friendship , and reveal his Purpose to them . IV. Jesus Christ after this , such was the greatness of his Love , and strength of his Affection , resolved to take a Journey to give poor Sinners a most gracious Visit ; the Journey he took was long , as far as it is from Heaven to Earth . And that he might accomplish his blessed Purpose , he fits himself with a Garb accordingly , laying aside his heavenly Robes , he cloathed himself with our Flesh , or did assume Man's Nature , that so he might every way become a meet Object for the Sinner , and likely to come and enjoy him at last . V. When the Lord Jesus came into the World , the Angels of God , who had knowledg of him , in an heavenly way of Congratulation , magnified the Most High : And suddenly there was with the Angel a Multitude of the Heavenly Host , praising God , and saying , Glory to God in the Highest , and on Earth , Peace , good Will to Men. But how ungratefully was he welcomed and entertained by the Generality of Mankind , for whose sake he came into the World ? VI. The Lord Jesus , when he came into this World , to espouse poor Sinners in a spiritual way , sent John Baptist to prepare the Way before him , and make ready a People for him , who bore witness of his Majesty , and declared the Excellency of his Person , as also his gracious Intention : He that cometh after me is mightier than I , whose Shooes I am not worthy to bear , ( in another place unloose ) He shall baptize you with the Holy Ghost , and with Fire . Ye your selves bear witness , that I said , I am not the Christ , but I am sent before him . He that hath the Bride is the Bridegroom ; but the Friend of the Bridegroom , which standeth and beareth him , rejoyceth greatly because of the Bridegroom's Voice : This my Joy therefore is fulfilled . VII . Jesus Christ propounds Questions in his Word to poor Sinners , thereby to discover how it is with their Souls , shewing the Danger of being in love with Sin , or to rely upon their own Righteousness , or to have their Affections inordinately set upon the things of this World ; he strives to undeceive them . Why do you not understand my Speech ? — He that committeth Sin , is the Servant of Sin , saith he . Vnless a Man deny himself , and take up his Cross , he cannot be my Disciple . He that loveth Father or Mother more than me , is not worthy of me , &c. Vnless ye believe that I am he , ye shall die in your Sins . Jesus answered , and said unto them , Suppose ye that those Galileans were Sinners above all the Galileans , because thy suffered such things ? I tell you nay , except ye repent , ye shall all likewise perish . VIII . Jesus Christ offers his Love unto Sinners , shewing how willing he is to embrace them in the Arms of his Mercy . He commends his Favour and good Will to Sinners many ways : First , by his taking our Nature upon him , and coming into the World. Secondly , by those hard things he met with in this Life for our sakes . Thirdly , by shedding of his Blood. Fourthly , he commends his Love by the continual Motions of his Spirit upon our Hearts , and by those inward Checks of Conscience , besides those blessed Offers and Tenders of Grace , which dropp'd from his gracious Lips : If any Man thirst , let him come unto me and drink . Look unto me , and be saved , all ye Ends of the Earth . Come to me , all ye that are weary and heavy-laden , and I will give you Rest. Behold , I stand at the Door , and knock ; if any Man hear my Voice , and open the Door , I will come in unto him , and sup with him , and he with me . IX . Jesus Christ loves poor Sinners , not for any thing he sees in them , not for Beauty , Riches , &c. For naturally Mankind hath nothing that may render them any way desirable in Christ's eye ; he might see enough in them to loath them , but nothing to love them . X. Jesus Christ sues hard , is very importunate , uses many powerful and weighty Arguments to prevail with Sinners to accept of the Terms of Grace , and join in an holy Contract of Love with him . 1. One is taken from the Dignity of his Person , being the Root and Off-spring of David ; David's Lord , as well as David's Son. I ( saith he ) and my Father are one . 2. From that early Love and good Will he bore to them : When there were no Depths , was I brought forth : — When he gave the Sea his Decree , — Then was I by him , as one brought up with him , and I was daily his Delight , rejoycing always before him : Rejoycing in the habitable Parts of the Earth , and my Delights were with the Sons of Men. And in another place , I have loved thee with an everlasting Love , therefore with Loving-kindness have I drawn thee . 3. From the Intention or Purpose of his coming so long a Journey ; I am come that ye might have Life , — Not to call the Righteous , but Sinners to Repentance : — Come to seek and to save that which was lost . 4. His great Abasement and Condescension . 5. From his Suffering : I lay down my Life for my Sheep . Can there be a greater Argument than this ? 6. He argues with Sinners from the Consideration of their own Misery , and that absolute Necessity there is of closing with him , and the blessed Effects of it : He that believeth on the Son , hath everlasting Life ; and he that believeth not the Son , shall not see Life , but the Wrath of God abideth on him . XI . Jesus Christ waits long , and hath much Patience , before he doth desist his Suit , and leave Sinners to perish in their Iniquities . How long did infinite Patience wait upon the old World ? was it not one hundred and twenty Years ? and forty Years upon Israel in the Wilderness : I have ( saith he ) spread out my hands all the day unto a rebellious People . But if he prevails at last , he thinks nothing too much that he has suffered for Sinners . He waits at the Door of his Spouse , until his Head is wet with Dew , and his Locks with the Drops of the Night ; yet does he not think all too much . XII . Jesus Christ doth express and manifest great Love to Sinners , which he intends to take into Covenant-Relation with himself . His Love , like Nilus , overflows all Banks and Bounds ; his Grace is without Limits , beyond the Love of Jonathan to David . What doth the Gospel shew or express more plainly , than the Strength of Christ's Love to Sinners ? Christ express'd such Love that never any other had , in laying down his Life for his Enemies , for such that were Rebels to him and his Father . There is Depth , Heighth , Length , and Breadth in it , it passeth Knowledg . XIII . Jesus Christ is greatly troubled at the ungrateful Repulses he meets with from Sinners ; which appears , 1. By his being grieved : He was grieved because of the Hardness of their Hearts . When he drew near to Jerusalem , he wept over it , perceiving how basely they had slighted and rejected him . 2. By condoling and bewailing their miserable State and Obstinacy : Israel will have none of me . O Jerusalem , Jerusalem , how often would I have gathered thy Children together , as a Hen gathereth her Chickens under her Wings ? and ye would not . 3. By hiding of his Face , and bringing Afflictions upon them : I will go and return to my place , till they acknowledg their Offences , and seek my Face : In their Afflictions they will seek me early . XIV . Jesus Christ , notwithstanding all the Unkindnesses of Sinners , hath afforded them his Word , wherein is expressed his good Will and Desire to them ; nay , and more than this , sends many a kind Message to them by the sweet Motions of his Spirit , to awaken their Consciences , before he leaves them finally : Thus he strove with the old World. XV. Jesus Christ sends his faithful Ministers , who are as Spokesmen for their Master : I have ( saith Paul ) espoused you to one Husband , that I may present you as a chast Virgin to Christ. I have espoused you ; the meaning is , I have been employed as an Instrument sent and commissionated by the Lord Jesus to do it . Many Arguments they use to bring poor Sinners to accept of the Offers of Grace , and receive Jesus Christ ; as , 1. They , like Abraham's Servant , set forth the Greatness and Riches of their Master : The Lord ( saith he ) hath blessed my Master greatly , and he is become great ; he hath given him Flocks and Herds , Silver and Gold , &c. And Sarah my Master's Wife bare a Son to my Master when she was old , and to him hath he given all that he hath . God is very great , all things in Heaven and Earth are his , the Cattel upon a thousand Hills ; and saith the Servant of God ▪ he hath given unto Christ all that he hath : All things are delivered unto me of my Father . Christ is very rich , the Heir of all things . 2. They set not out only the Greatness and Riches of Christ , but his excellent Beauty also : Thou art fairer than the Children of Men. 3. The Power of Christ. 4. His Wisdom . 5. His Love and rich Bounty . 6. They set before Sinners , what the Promises are if they receive him , and what Glory they shall be raised to . 7. The Wofulness of their present State , and what it will be in the end , if they do refuse him : Knowing therefore the Terror of the Lord , we persuade Men. XVI . Jesus Christ sends tokens of his gracious Love to all such that he intends to marry , and betroth unto himself for ever ; he gives them a Cabinet of costly Jewels , the Graces of the Spirit , to adorn them : They shall be an Ornament of Grace unto thy Head , and Chains about thy Neck . Grace is like a Box of precious Ointment , whose odoriferous Smell perfumes the Hearts and Lives of Believers . XVII . Jesus Christ cannot endure that the Heart of-a Professor should be divided , or that a Man or Woman should have one Heart for Sin , and another for him ; he must have the whole Heart , or he will have none of it : Thou shalt love the Lord thy God with all thy Heart , and with all thy Soul , &c. Conscience may be for Christ and his Ways , and the Judgment may be much enlightned , when the Will may be opposite , and the Affections set chiefly upon Sin , and the Vanities of this World : Their Heart is divided , now shall they be found faulty . XVIII . Jesus Christ met with greater Opposition , and fought more sore and fearful Battels than ever any did , for the Sinner's sake ; as witness his Conflict with Satan , that strong Man armed , with Sin and Wrath , and last of all with Death it self ; over all which Enemies he gloriously triumphed , and got a perfect Conquest . XIX . Jesus Christ will not take into Covenant , or make a Contract of Divine Love or Grace , with a Person that is not dead to the Law. We must see the Insufficiency of that , and of our own Righteousness , and have no confidence in the Flesh , if we would win Christ. Wherefore , my Brethren , ye also are become dead to the Law , — that ye should be married to another , even to him that is raised from the Dead , that we should bring forth Fruit unto God. XX. When Jesus Christ , by his Word and holy Spirit , hath brought over all the Faculties of the Soul unto himself , finding the Person dead to Sin , Self , and to this World , and all things being removed which obstructed this happy Contract ; he then proceeds , and takes the Soul into Union with Himself : But , according to that holy Order and Decree of God , no Soul is espoused by Christ , but such as is given to him by the Father : All that the Father hath given me , shall come unto me . XXI . No sooner is a Sinner converted by Faith , united or espoused to Jesus Christ , but there is great Joy amongst the Angels of God in Heaven , and amongst the Saints of God on Earth : Likewise I say unto you , there is Joy in Heaven , in the presence of the Angels of God , over one Sinner that repenteth . And so in the case of the Prodigal , at his return : The Father said to his Servants , Bring forth the best Robe , and put it upon him , and put a Ring on his hand , — And bring hither the fatted Calf , and kill it ; and let us eat and drink , and be merry . — And they began to be merry . XXII . Jesus Christ settles upon each Soul he espouses , a very great Inheritance ; he makes over a Jointure of an inestimable value , a Kingdom of Glory , a Crown that fadeth not away , even everlasting Blessedness . XXIII . Jesus Christ leaves his Church , and each believing Soul ( whom he takes into Union with himself ) in this World for a while , and doth not immediatly take them to himself , or carry them to Heaven , his own Habitation . XXIV . Jesus Christ delighteth greatly in his Church , and in every sincere Member thereof ; hence Zion is called Hephzibah : And as the Bridegroom rejoyceth over the Bride , so shall thy God rejoyce over thee . XXV . Jesus Christ discharges his Saints and People from all those Debts that bind over to eternal Wrath. Sinners were miserably indebted to the Law and Justice , owed ten thousand Talents , but had not a Farthing to pay ; liable every day to Arrests , and to be sent to the dark Shades of eternal Night , or Prison of utter Darkness , under the Wrath of the incensed Majesty , having whole Mountains of Sin and Guilt lying upon them , running every day into new Scores , adding Sin to Sin , one heavy Debt upon another . O how great is the Guilt of sinful Man ! and how unable to satisfy Divine Justice ! How then shall these Debts be paid , all these Sins expiated , and the Guilt taken away ? Justice calls for full Payment ; it 's Language is , Pay , or perish : yet we cannot make the least Reparation , nor right God for the Wrong we have done him , by offending the Eyes of his Glory . But now by a Marriage-Covenant with Jesus Christ , all is at once discharged , and the Sinner acquitted ; there being Riches and Worth enough in him , who hath fully satisfied the Demands of Law and Justice ; and by Union with him the Sinner comes to be interested into all . He was made Sin for us , who knew no Sin , that we might be made the Righteousness of God in him . The Lord hath laid on him the Iniquities of us all . O how happy is that Soul that is espoused to Jesus Christ ! XXVI . Jesus Christ confers great Honour on those that are espoused to him . The Church is called a Queen ; and how comes that to pass , but by means of this Contract and Marriage with Christ : Vpon the right hand stands the Queen , with Gold of Ophir . Believers are called by Christ's Name , have the Attendance of his Servants , the holy Angels : The Angels of the Lord encamp round about them that fear him . He hath given his Angels charge concerning thee . Saints lie in the Bosom of Christ's Love and Mercy . XXVII . Jesus Christ supplies all the Wants , and makes blessed Provision for his Saints : They that fear the Lord shall not lack any good thing . Whether it be Grace or Peace , either Food or Physick they want , they shall have it from him ; all is in Christ : In him all Fulness dwells ; and in him , so as to be let out and communicated to his Saints . XXVIII . Jesus Christ sympathizes with his Saints : In all their Afflictions , 't is said , he was afflicted . And in another place , 't is said , His Soul was grieved for the Misery of Israel . He himself hath suffered : Being tempted , he is able to succour them that are tempted . We have not an High-Priest that cannot be touched with the feeling of our Infirmities . He that toucheth you , toucheth the Apple of mine Eye . Cast thy Burthen upon the Lord , and he shall sustain thee . XXIX . Jesus Christ requires Obedience of his Church , and of every Member thereof ; hence Paul saith , The Church is subject unto Christ. The Lord Jesus is exalted above all Principalities and Power , Might and Dominion , and every Name that is named , not only in this World , but also in that which is to come ; and is given particularly to be Head over all things to the Church . Call ye me Lord , saith Christ , and do not the things that I say ? XXX . Jesus Christ reproves his Saints for their Evils and Transgressions , out of his great Love. As many as I love , I rebuke and chasten . XXXI . Jesus Christ covers the Weaknesses and Infirmities of his People . He covers our Sins , doth not upbraid us with our Faults , but forgives our Iniquities , and remembers our Sins no more . Tho his Saints have many Spots and Blemishes , yet he through his great Grace overlooks them all , and will not expose them to Reproach , here nor hereafter , for them . XXII . Jesus Christ gives Counsel and Instruction to his People : I counsel thee , &c. What heavenly Instruction hath he left in his Word , of which we stand in need at all times ? XXXIII . Jesus Christ is greatly pleased with his People , when they walk as becometh the Gospel . Do good , and communicate ; for with such Service the Lord is well-pleased . To distribute to the Ministers of Christ , is said to be a Sacrifice acceptable , and well-pleasing to God. Children , obey your Parents in all things ; for this is well-pleasing unto the Lord. Come , my Beloved , let us go forth into the Fields , let us lodge in the Villages : — Let us see if the Vine flourish , whether the tender Grape appear , and the Pomegranates bud forth : There will I give thee my Loves . He leads me beside the still Waters . Metaphor . I. A Great and mighty Prince will not set his heart upon , nor court a Leper , a Creature blind , deformed , full of running Sores , and old Ulcers , from the Crown of the Head , to the Soal of the Foot. II. Much less will a King leave his Crown and Kingdom , and deny himself of all his Glory , become poor and contemptible , not having so much as a small Cottage to dwell in , nor Money in his Pocket ; nay , be exposed to as great Miseries as ever any Mortal was ; and all for the Sake and Love he bore to such a wretched Creature , and loathsom Leper , blind and deformed , a meer Vagabond , and contemptible Beggar ; and yet a Creature that was his Enemy , a notorious Rebel , and Hater of him . III. Other Lovers and Bridegrooms mind their own Advantage and Interest in seeking a Wife . IV. The Beauty that another Bridegroom finds in his Spouse , is not transmitted from him unto her ; he can't confer Beauty , nor more comely Features ; if she be hard-favoured , deformed , and ugly , so she must remain . V. Some are not very constant in their Love ; they cool in their Affection , and love not always alike , nor to the end . VI. A Princely Bridegroom provides not the Wedding-Garments for his Bride , he is not at the charge of adorning her ; the Bride doth procure her own Attire , her Robes , Rings , and costly Ornaments . VII . Other Bridegrooms die , and leave their Wives and dear Consorts Widows , and their Children Fatherless . Disparity . I. THe Lord Jesus set his Heart upon the Sinner , when cast out to the loathing of his Person , in his Blood , like a new-born Infant . Every Sinner is a Leper in a spiritual sence , defiled all over , wounded , full of Ulcers and stinking Putrefaction , as loathsom as a filthy Sepulchre ; every Faculty of the Soul unclean , and the Members of the Body polluted . Hence 't is said , We have no soundness from the Crown of the Head , to the Soal of the Foot. Yet when the Sinner was in this Condition , that was the Time of Christ's Love. II. Jesus Christ left his Kingdom , and all that Glory he had with the Father , which was infinite and unconceivable , shining forth in all the Excellency and Perfections of the Heavenly Majesty , with the Attendance of all the Angels of Light , those glorious Seraphins and Cherubins , who bowed down to worship at his Royal Feet ; yet he left all this , and became poor , and a Man of Sorrows , exposing himself to greater Pain and Misery , than any Mortals are capable to endure ; and all this for the sake of poor , polluted , and deformed Mankind , who were Enemies to him by wicked Works . III. Jesus Christ did all to raise us to Honour . There could be no Addition to his Glory and Happiness ; 't was our Interest and Advantage he sought , in all he passed through , and endured . IV. Jesus Christ finds Sinners very ugly and deformed , in Head and Heart , in Face and Feature ; but he transmits or confers his glorious Beauty unto them . Hence the Churches Beauty is said to be perfect , through that Comeliness the Lord hath put upon her . He makes the Soul that was polluted , clean ; that was deformed , very beautiful and amiable to look upon . V. Jesus Christ is unchangeable in his Love : I have loved thee with an Everlasting Love , therefore with Loving-kindness have I drawn thee . He will rest in his Love : Having loved his own that were in the World , he loved them unto the end . VI. Jesus Christ is at all the Charge of cloathing and adorning the Church , and every sincere Believer and Member thereof . VII . Jesus Christ never dies ; he was dead , but dies no more : He ever liveth to make Intercession for us . He will never leave Zion a Widow , nor her Children Orphans . I will not leave you comfortless . Inferences . I. WE may infer from hence , how infinitely Sinners are obliged and beholden unto God , in providing such a great and good Match for them . Did ever any King manifest such Kindness to vile and wicked Traytors , as to send his own Son to die for them , that they might be interested in all the Blessings of his Court and Kingdom ? God propounds Christ to us as a Spouse and Bridegroom . II. Moreover , how infinitely are we obliged to Jesus Christ , for bearing such good-will unto us , to pass by the fallen Angels , and fix his Eye upon poor fallen Man ; to come into the World , and expose himself to all those base Affronts , Shame , Sorrow , and Death it self , that he might accomplish this glorious Design of Love and Marriage-Union with us ! III. It shews what great Folly , and horrid Ingratitude , those Sinners are guilty of , that slight and contemn this Offer . Which may lead you to consider : 1. What is your State without Christ ? If you have not Christ , what have you ? No Life , no Light , no Pardon , no Peace , no God , no Glory . You are without all true Good , if you are without God and Christ. Sine summo bono , nihil bonum . ( 1. ) Is it not Folly to prefer Bondage to Sin and Satan , before a Marriage-State with Jesus Christ ? rather be the Devil's Slave and Vassal , than Jesus Christ's dearest Consort ? ( 2. ) Is it not great Folly to refuse such an Offer , that will make you happy for ever , if embraced , and when there is no other way of being happy ? If this Offer be rejected , thou art undone , and must be damned . ( 3. ) Is it not great Folly to value the Lusts of the Flesh , and Pleasures of this World , above Christ ? to value the greatest Evil above the chiefest Good ? 2. 'T is great Ingratitude . Hath Christ done all this , and wilt thou slight him at last ? Shall he come to thy Door , and wilt thou shut him out ? Is there no room for him in the Inn ? shall he lie in the Stable ? Shall Satan command the Heart , and Christ only have the Lip ? ( 1. ) Is it not great Ingratitude to pour such contempt upon Christ ? Do not they that refuse him , and slight the Offers of his Grace , derogate from him ? Do not such vilify his Person ? Do you not say in your Hearts , There is no Beauty in him , Form , nor Comeliness ? ( 2. ) Do you not pour contempt upon his Undertaking , and undervalue his Blood and Suffering ? We read of some that tread under foot the Blood of the Son of God , and judg it to be a thing of no worth nor excellency ; and what dost thou less , who dost not believe in him , embrace him , and apply his precious Blood and Grace for Help and Healing ? Exhort . If this be so , then labour , whoever thou art , to accept of Christ. Dost think to do better ? what Object canst thou find , that more deserves thy Affection ? 1. He is great , honourable , a King , the King of Kings ; all other Kings are his Subjects ; he is King of Heaven , Earth , Hell. 2. Great in Power : He has led captive the King of Darkness , has spoiled the Principalities of Sin , that so long tyrannized over Thousands , yea , Millions of Thousands ; has overcome Death , the King of Terrors , that none of the Mighty could ever encounter with . 3. He is the amiablest Object in the World , his Beauty far exceeds the Beauty of the Luminaries , much fairer than the Children of Men. 4. He is rich , unsearchable in Riches . What wouldst thou have , or canst thou desire , but 't is in him ? Wouldst thou know the ready way to be espoused unto him ? Then , 1. First of all , break off that Affinity thou holdest with Sin , and get thy Heart off from the inordinate Love of this World. 2. Thou must become dead to the Law , and thine own Righteousness . 3. Labour to see an absolute Necessity of marrying with him . 4. Get thy Judgment well enlightned in the Mysteries of Grace and Glory , that come by Jesus Christ. 5. Hearken to the Motions of thy own Conscience ; for Conscience is employed , when throughly awakened , and rightly informed , as a Spokesman for Christ. 6. Take heed of a divided Heart ; never rest till thy Will is brought over to accept of Christ , and the Offers of Grace . 7. Labour to chuse Christ singly , a naked Christ. Christ is able every way to make thee happy , and fully answer all thy Desires ; take heed therefore of going after other Lovers , give not his Headship and Sovereignty away . IV. This shews what a happy State the Godly are in . Can the Soul be poor , that has such a Friend and Husband as Christ is ? If David concluded he should not want , because the Lord was his Shepherd ; be sure thou shalt not , because Christ is thy Husband : The Bridegroom takes more care , and is more tender of his Bride , than any Shepherd of his Sheep or Lambs . V. This speaks great Terror to the Wicked , that oppress and misuse God's People , and make a Spoil of his Church . What will they do , when the Bridegroom rises up to plead the Cause of his Darling ? He will not spare his Arrows , but tread them down in his Fury . Lastly ; Be prepared , you that are Virgins ; the Bridegroom is coming , the Midnight-Cry will soon be heard ; get your Lamps trimmed , and Oil in your Vessels . An EPITHALAMY on the Soul's Marriage with CHRIST . By E. D. THe Match is made , and Crouds of Angels come , Prepar'd to sing an Epithal'mium . Diffusive Sparkles of Seraphick Fire , Exalt the Musick of the raptur'd Quire : An universal Chorus loudly votes , To grace this Wedding with their shrillest Notes . Hail Glorious Prince ! The universal Air Eccho's Hosannahs to the Illustrious Pair . Let no Parenthesis of Clouds obscure This blessed Day , but still as bright endure As now : Let Mortals in sweet Consort sing Anthems to Thee in an eternal Spring . December's Frost , the scorching Heat of June , Shall no more put thy Singers out of Tune . Hail Glorious Prince , whose unexampled Love Brought thee from those bright Royalties above , To court thy Spouse : Tho no Magnifick Dress Did set thee forth , thy Glory 's nev'r the less . Tho thou wert treated with perverse Disdain , Myriads of Angels waited on thy Train . Shepherds inspir'd , thy joyful Welcome sing ; Star-guided Sophies their Oblations bring . O bless'd Espousals , that our Freedom bought ! O happy Match , that our Redemption wrought ! Hail Glorious Spouse ! for ever blest in Him , That crowns thy Brows with Heaven's Diadem . Amazing Change ! unparallel'd in Story ! A Slave advanc'd to everlasting Glory ! A Virgin , fettered in the Bonds of Sin , Vnbound , espous'd , made glorious all within ! From base Estate , beyond a Queen in Honour ! A peerless Beauty now bestow'd upon Her ! Since Words are narrow , and Conception's weak T' express my Joy , in Extasies I 'le speak : Entranc'd in sacred Raptures , I 'le rejoyce ; Rather than fail , to melt into a Voice , Where Cherubs Hallelujahs do rebound , I 'le ( Eccho like ) reverberate a Sound . For Heaven 's shrill Quire , and Earth do joyn in one , To quaver out this * Epithalmion . Christ the express Image of the Father . Heb. 1.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the Character of of his Substance : We translate it , The express Image of his Person . THe Term [ Character ] is a Metaphor taken from the Image , Figure , or Impression of a Seal , representing the Proto-type , or first Pattern , in every thing . The Word is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( charattein ) which signifies to ingrave ; the Father having ( as it were ) most indelibly engraven his whole Essence and Majesty upon this his Eternal Son , and drawn his own Effigies upon him from everlasting , being his substantial Image and exact Representation . Which Explication fairly agrees with this Mystery , leading our Mind to such Discoveries , as will stir us up to desire the gracious participation of its Fruit and Efficacy : For it opens the Secret of eternal Generation , and the Love of the Heavenly Father . A Seal is more highly valued , and more closely kept , than other things . See Isa. 42.1 . Mat. 3.17 . & 17.3 . John 3.35 . & 17.24 . Through an Union with this blessed Image , the lost Image of God is restored in Believers ; now inchoatively , or with respect to Beginning ; after Death , consummatively , or with respect to Perfection . Col. 3.10 . 1 Pet. 1.4 . not by Essential Transmutation , but by a Mystical Vnion . Metaphor . I. AN Image is the Likeness of , or doth represent and express the Person whose it is . II. An express Image represents a Person unto others . III. An express Image represents a Person unto us , whom we many times cannot see personally , because absent , and at a great Distance from us . IV. An Image , and the Person it represents , are not the same . V. An express Image brings him , who is held forth or represented by it , into our Minds , whereby we call to remembrance what manner of Person he is , and thereby contemplate upon his Beauty , and excellent Accomplishments , which before probably might be forgot . VI. An express Image , if it represents some noble or renowned Person , one that hath an endeared Love and Affection to him or her to whom it is sent , their great and only Benefactor , or a dear Relation , is exceedingly prized and valued by the Receiver . VII . An express Image of a Person is curiously drawn , and is a most rare and admirable Piece of Workmanship ; it is viewed and commended by all skilful and discerning Persons in that Art. Parallel . I. CHrist is the Likeness of the Father , the true Form , Figure , Character , or Representation of him . This Similitude ( saith a Reverend Divine ) relates to the Persons of the Godhead ; 't is borrowed from the Impression of a Signet : The Son in himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the likeness of God. II. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Image of God , representing him unto Men ; he manifesteth God unto us . He is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Image of the Invisible God , because partaking of the Nature of the Father , the Goodness , Power , Holiness , Grace , and all other glorious Properties of God , do shine forth , or are represented , declared , and expressed to us . III. Christ represents God the Father to Believers , in his true Form , Character , or Likeness , whom we see not as he is in himself , nor can see , he dwelling in inaccessible Light , at an infinite distance of Divine Nature , and manner of Being , from our Apprehensions and Conceptions . No Man hath seen God at any time ; the only begotten Son , which is in the Bosom of the Father , he hath declared him . IV. Christ , respecting his Essence , is the same God with the Father ; but the Subsistences or Persons of the Father and Son are different , and so not the same . V. Christ being the express Image of the Father , brings into our Minds what kind or manner of God the Almighty is ; his Excellencies , and glorious Perfections , are hereby presented as it were to our view : By which means we are taken up into holy Meditations and Contemplations of him , whom by reason of Sin , we had forgotten , and lost the true knowledg of . VI. Christ being the express Image of God the Father , who is the blessed and only Potentate , and the glorious King of Heaven and Earth , who hath dear and tender Love to us his poor Creatures , who is our Friend , Husband , Father , gracious and chief Benefactor , causes all true Believers greatly to prize , love , and esteem the Lord Jesus , not only for his own sake , but for the sake of him whom he doth resemble and represent . VII . Christ , God-Man in one Person , or God manifested in the Flesh , the glorious Representation of the Father to Sinners , is the Admiration of Saints and Angels ; 't is a great Mystery , and comprehends the Depths of God : That the Glory of God should shine forth in the Nature of Man , is , and will be the Wonder of both Worlds ; t is judg'd by all the Godly , to be the Master-piece of Divine Wisdom . Metaphor . I. AMong Men , the Substance of a Thing hath the precedency , or is before the Sign or Image of it ; the Person , and then the Picture or Emblem of it . II. An Image , Figure , or Character among Men , cannot fully and perfectly , in every thing , express or represent the Person 't is made for ; it differs in Matter , Life , and Motion , &c. III. 'T is gross Idolatry to worship Images , or the Likeness of any Thing in Heaven above , or the Earth beneath . IV. Other Images are soon marr'd , and pass away . Disparity . I. THat which is said of Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being , or existing and subsisting in the Form of God , that is , being so essentially ; for there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Form in the Deity , but what is essential unto it : This Christ was absolutely , antecedently to his Incarnation , the whole Nature of God being in him , and consequently he being in the Son of God. II. Christ is a lively , perfect , and compleat Image , Character , and Representation of all the glorious Attributes , Excellencies and Perfections of the Father ; the Fulness of the Godhead dwelling bodily in him . Were it not so , he could not gloriously represent unto us the Person of the Father ; nor could we , by contemplation of him , be led to an Acquaintance with the Person of the Father . 1. The Father is from Everlasting ; so is the Son. 2. The Father is a perfect Divine Person , or Subsistence ; so is the Son. 3. The Father hath Life in himself ; so hath the Son Life in himself . 4. The Father created the World ; so did the Son. 5. The Father upholds all things by the Word of his Power ; so doth the Son. 6. All things were made for the Father ; so all things were made for the Son. 7. The Father is to be worshipped ; so is the Son. 8. The Father knows all things , and searches the Heart ; so doth the Son. 9. The Father is in the Son ; so is the Son in the Father : The Father is in me , and I in him . The Father being thus in the Son , and the Son in the Father , all the glorious Properties of the one shine forth in the other . The Order and Oeconomy of the Blessed Trinity in Subsistence and Operation , requires , that the Manifestation and Communication of the Father to us be through the Son. 10. All other Perfections of the Father shine forth in Christ ; 't is he that makes them manifest to us , according to that of the Apostle : For God , who commanded the Light to shine out of Darkness , hath shined in our Hearts , to give the Light of the Knowledg of the Glory of God in the Face of Jesus Christ. The Wisdom of the Father is great and infinite many ways ; but wherein doth it shine more gloriously , than in the Son 's working about our Redemption , in reconciling Justice and Mercy , in punishing Sin , and pardoning the Sinner ? To the intent that now unto the Principalities and Powers in heavenly Places , might be made known by the Church the manifold Wisdom of God. 11. The Father is still of Goodness and Love to Man ; this appears in his making of him Supreme over all Creatures on Earth . But what is this Favour and Goodness , to that which is manifested in and by Christ ? in raising him up ( when a Rebel and vile Traitor ) to the Honour and Dignity of a Son , and to accomplish this , to give his only begotten Son to die in his stead ? He made him to be Sin for us , who knew no Sin , that we might be made the Righteousness of God in him . Christ hath redeemed us from the Curse of the Law , being made a Curse for us . There was much Favour and Love in the Blessings and Privileges of Creation ; but in Redemption Mercy is magnified likewise to admiration , and shines in equal Glory . 12. God the Father is infinitely holy , just and righteous . His Holiness and Justice appeared in casting off the fallen Angels , and by executing his Severity upon our first Parents , and by destroying Sodom and Gomorrah , and the Cities about them , and in several other respects : Yet how much more abundantly doth his Holiness and Justice shine forth in the Son , the Image of the Father , when he came forth to redeem Mankind ? in that he made his Soul an Offering for Sin , God letting out his Wrath upon him , sparing him not , when he stood in the place of the Sinner : For the Transgressions of my People was he stricken . As Mr. Burroughs observes , there is nothing sets out God's Justice , Holiness , and infinite Hatred of Sin , like this , &c. Our Nature is united to the Divine Nature of God , that so by that mystical Union , Grace and Holiness might be communicated in a glorious manner unto us . 13. The Power and Condescension of God is wonderful , many ways demonstrated , but nothing like what it is in Christ , in taking our Nature into Personal Union with himself ; That the Son of God should become Man ! the Ancient of Days become a Child ! He that made the World , born of a Woman ! When Satan had done his worst , that he might destroy Man , Man is by the Power of God advanced to greater Glory and Happiness than he had before he fell . 14. Moreover , I might speak of the Patience , Forbearance , and Faithfulness of God ; all which , and many more of the glorious Attributes of the Father , shine forth most lively in Jesus Christ. Besides , the Persons or Subsistences of the Blessed Trinity are more clearly discovered by Jesus Christ , than ever before . First ; In his own Person . Secondly ; In his Doctrine . Thirdly ; In his Baptism , or when he was baptized . Fourthly ; In his Commission , Mat. 28.19 , 20. Fifthly ; In their distinct Offices , Operations , and Workings . Lastly ; The Will of God , and his holy Laws and Institutions , are only made known by the Son. III. Christ , who is the Image of God , ought to be adored and worshipped by Men and Angels : And when he brings in the First-begotten into the World , he saith , And let all the Angels of God worship him . IV. Christ , the Image of God , abides for ever ; Time , nay , Eternity , will not alter or change him , nor marr his Beauty . Inferences . 1. WE may from hence perceive the wonderful Love , Goodness , and Condescension of God Almighty to Mankind , who seeing how unable we are to understand , comprehend , conceive , or take in the knowledg of Himself , ( who is so infinite and inaccessible in his Being , Glory , and Majesty ) is pleased to stoop so low , as to afford us a Figure , Image , and lively Representation of Himself , that so we might not frame false Ideas of God , or entertain any vain or unworthy Apprehensions of him in our Minds . 2. This also abundantly demonstrates , how exceeding willing the Blessed God is to reveal or make known himself unto his Creatures . 3. This discovers the Necessity of coming unto God by Christ , and what Advantage the Christian World have above the Heathen Nations : For tho he hath in the visible Creation implanted some Resemblances or Characters of his Excellencies , and left some Footsteps of his blessed and sacred Properties , that by the contemplation of them Men might come to have some Acquaintance with him , as Creator , which might encourage them to fear and love Him , and make Him their last End ; yet all Expressions of God , besides this of Christ Jesus , are partial , short , and insufficient to discover all that is necessary to be known , that we may live to him here , and enjoy him hereafter . 4. It may caution all Men , to take heed they do not imagine to come to the true Knowledg of God any other way but by the Lord Jesus : For no Man knoweth the Father but the Son , and he to whom the Son will reveal him . All miss of Happiness , that seek it not by Jesus Christ. We must seek the Father in the Son , and by him ; labour to believe in , or come to God by Jesus Christ. This is for Direction to us in all Religious Worship . 5. The Godly may from hence also see , what reason they have to love and delight themselves in Jesus Christ. Brethren , study the Knowledg of Christ , look often upon this glorious and blessed Image . Many are taken with Pictures and Representations of Things and Persons ; but how vain is that ? Here is the Image you should delight your selves in ; look to Jesus ; much Profit , as well as Joy and Comfort , will redound to you hereby . This is an Image that abides for ever , which God allows you to worship and adore him by . 6. Prize Christ , value him above all things in this World ; can you too highly esteem him , who is the express Image of the Father's Person ? Lastly ; Let all take heed how they slight Jesus Christ , or contemn the Knowledg of him ; because this Mystery is above their Reach , and shallow Apprehensions ; and indeed it may caution all not to seek too curiously into these great Mysteries and Depths , lest they be drowned : the best of Men know but in part . Christ a Physician . Mat. 9.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. They that are whole need not a Physician , but they that are sick . THe same is repeated , Mark 2.17 . with which you may compare Isa. 61.1 . in which places the Term is attributed to Christ the Redeemer ; the Metaphor being taken from Physicians , because he gives spiritual Healing in Soul-Diseases , as Physicians do in the Diseases of the Body ; see also Luke 5.31 . We read , Job 13.4 . of Physicians of no value : Such indeed are all to whom Application for Remedy is made , besides this Heavenly Physician , who never fails to cure such as receive his Medicaments . In what respects Christ is termed a Physician , is to be seen in the following Parallel . Metaphor . I. A Physician is a Person skilful in Distempers of the Body , knows the Nature of Diseases . II. A Physician is one that knows the Nature of Simples , and other Ingredients that are good for Cure ; studies the Nature of Herbs , Plants , Minerals , &c. III. A Physician is one that is authorized or licensed . They are first tried , and approved , and commissioned , before they are admitted to practise Physick , because many pretend to it that have no Skill , but are meer cheating Quacks and Mountebanks , that kill more than they cure . IV. A Physician ought to shew and produce his Authority or Licence to practise Physick , to such as have Power to require it , that so it may be the better known , whether he be what he says or not , there being many counterfeit Physicians . V. A Physician ought to know the Name and Nature of that particular Disease under which his Patient laboureth ; he that knoweth not the Distemper , can never cure it unless by chance . VI. A Physician , as he ought to know the Name and Nature of the Disease , so he must know the Cause of the Disease . The Cure is found , saith one , in the Cause ; to discover whence the Distemper grew , and what the Occasion of it was , directs unto the Remedy . VII . It behoveth a Physician to know the Constitution of his Patient ; thereby he finds out what Diseases the Patient is most subject and incident to . VIII . A Physician ought to know what Diseases are Chronical or Habitual , from such as are Acute , that have seized on the Patient suddenly , by Heats , Colds , Blood , or from other causes . IX . A Physician ought to be an experienced Man ; that greatly tends to his more necessary Accomplishment : for if he be one that hath not seen the Effect of his Medicines in his own Body , nor in others , 't is hard venturing to have to do with him . X. A Physician useth proper and suitable Preparatives to dispose his Patient's Body to a Cure. XI . A Physician prescribes proper Medicines for every Disease ; he does not apply Medicines that are hurtful and noxious , such as rather kill than cure , that instead of having virtue in them to cure , are of a poysonous nature , or have no virtue at all . XII . A Physician doth not only know what Medicines are good for his Patient , but also takes care to apply them at a right Time ; if those things that are proper for the Disease be not rightly and wisely applied , the Effects are lost . A Man may do as much hurt by giving a good Medicine , as by giving an ill one . Hence it is vulgarly said , That that which is one Man's Help , is another Man's Death ; one Man's Meat is another Man's Poyson . XIII . A Physician is very diligent and careful of his Patient he hath in Cure , looks with a quick Eye , tries the Pulse , and gives great charge to all that attend upon him . XIV . A Physician rectifies Disorders , and Inequality of Humors . XV. A Physician searches Wounds to the bottom , to prevent inward Festering , Corruption , or proud Flesh , that may spoil the Cure. XVI . A Physician , in desperate cases , when a Member is corrupted , and comes to a Gangreen , so that the Body is in danger , prescribes ways to cut it off . XVII . A Physician deals very tenderly in binding up the Wounds of his Patient ; tho he hath a Lion's Heart , when he hath to do with some in dangerous cases , yet he hath a Lady's Hand , when he comes to others . XVIII . A Physician gives Antidotes to preserve from Distempers , and save from Infection . XIX . A Physician prescribes Rules to Men and Women to preserve Health , as to Meat , Drink , Sleep , Exercise , &c. XX. A Physician , when he finds his Patient's Spirits ready to faint , swoon , and die away , gives him of his choice and high-prepared Spirits . XXI . A Physician greatly rejoyces , to see his Medicines take their desired Effect , and work an effectual Cure on his Patient . XXII . A Physician often visits his Patient . XXIII . It behoveth a Physician to be faithful to his Patient , to let him know how it is with him , whether better or worse ; if Death is like to ensue , he lets him know it , that he may prepare for it . Parallel . I. JEsus Christ is very skilful in Distempers of the Soul and Body too ; he knows what the Nature of every Sin is , ( which is the Disease and Sickness of the Soul. ) II. Christ knows what the Nature , Virtue , and Property is , of all spiritual Medicines , that are good to cure the Soul , viz. the Nature of his Word , Spirit , &c. III. Christ , the spiritual Physician , is authorized and appointed to this Work. The Spirit of the Lord is upon me , because he hath anointed me to preach the Gospel to the Poor : He hath sent me to preach Deliverance to the Captives , and recovering of Sight to the Blind , to set at liberty them that are bruised . All he did was as he received Commandment from the Father . He was tried many ways , and gloriously approved , to be every way able and capable to undertake the Care and Cure of Souls . IV. Christ , when he was asked about his Commission , or by what Authority he did those things , shewed his Power and License to all , produced his Father's Seal to his Commission , by the mighty Wonders he did ; he had John also to bear witness to him , but saith he , I receive not Testimony from Man , but have a greater Witness than that of John ; for the Works which the Father hath given me to finish , the same do bear witness of me , that the Father hath sent me . By which means he made it appear that he was no Deceiver . And indeed , whoever they be that take upon them to bring in new Ways and Means to cure Souls , if they cannot confirm their Doctrines by such Mediums that no Deceiver can pretend unto , they are meer Cheats and Impostors . V. Christ knows the inward Parts , knows every Sin and Disease of the Soul , knows whether it be the Distemper of the stony Heart , or the Tympany of Pride , or Unbelief ( that Consumption of the Soul ) or whatever Plague or Disease doth afflict thee . VI. Jesus Christ doth not only know every Distemper of each Man and Woman , but also the Cause of it , the first Rise from whence it springs ; what Diseases are Epidemical , and what not ; whether the Cause arises from within , from that inward and universal Depravity , the original Cause indeed of all spiritual Sickness ; or whether the present Grief arises more immediatly from an infectious Air , Persons , or distempered Companions , the Ruine of many Souls ; whether it arises from Unbelief , or Worldly-mindedness , or Neglect of Duty , Temptation of Satan , or from other Causes , He knows them all . VII . Christ knows the Inclinations of every Soul , what Sin or Sins do most easily beset them , or they are chiefly subject unto , whether it be Pride , or Passion , or the inordinate Love of the Creature , or whatever else . VIII . Christ knows all the habitual Diseases of the Soul , such Distempers as are inveterate , stubborn , contumacious from those common Weaknesses and Infirmities of Christians , which the best of Men may be overtaken with . IX . Christ is well experienced ; no Physician so ancient , or hath had so long Experience of Distempers of the Body , as he hath had of the Diseases of the Soul. How many hath he cured since the beginning of the World , of all manner of Sicknesses and Diseases whatsoever ? X. Jesus Christ useth proper and meet Preparatives , to dispose and fit Men for their spiritual Cure ; makes them sensible of their State and Condition by Nature ; humbles , and lays them low at his Feet ; puts them upon the Duty of Prayer , and hearing the Word ; and quickly after the Cure follows . XI . Jesus Christ knows what is proper for every Disease of the Soul , and applies such Medicines as are meet and proper , according to the Distemper , such as are not hurtful and dangerous , or that have no healing or saving Quality in them ; doth not send them to the Light within , to Principles of Morality , to Popish Pardons , or Dispensations from Rome , to a bare Reformation from a notorious and scandalous Life , or an external Profession of Religion , Prayer , hearing the Word , Alms-Deeds , &c. to trust to , or rely upon for Salvation : But contrary-wise , to Faith in his own Blood , to Repentance and Remission , through the Atonement and Merits of his Sacrifice on the Cross. XII . Christ makes a right Application of Truth , as well as he applies that which is good and proper in it self ; he does not preach the Terrors of the Law , the Severity and Justice of God , to a poor broken Soul , that lies languishing and trembling , that has the Pillars of his Comfort shaken with the breakings of Divine Wrath ; for such an one he does not prescribe Corrosives , but Cordials , and Supports from the Mercy of God ; He pours the Oil of Gladness into his Wounds , and gives him the Wine of Consolation . On the other hand , when a Soul is stubborn , swell'd in Pride , impenitent , presumptuous , contemning Advice and godly Counsel , &c. yet say , They shall have Peace , tho they add Drunkenness to Thirst ; to apply Pardon , and the glad Tidings of Salvation , ( saith Mr. Caryl ) to such a Soul , may be its hardening and undoing . Tho Mercy may be tendered to the Ungodly , for God justifies such ; yet says , not to a Man that perseveres in his Ungodliness , that he will justify or pardon him ; but contrary-wise says , he will not pardon them , but condemn and destroy them . The worst of Sinners may be saved , but God will not save them in their Sins . 'T is dangerous to daub with untempered Mortar , to pronounce Peace where there is no Peace . XIII . Christ is very diligent and careful of poor Sinners that he undertakes , tries their Hearts and Reins , hath Eagles Eyes ; his Eyes are never off them ; gives charge to his Servants , Ministers of the Gospel , to look carefully after them , that they want nothing ; that every Direction be followed , and wholsom Diet provided . XIV . Christ rectifies disorderly Affections , and other Faculties of the Soul. When Pride or Worldliness would predominate , he checks those Evils by his Word , Spirit , or by Affliction , a sharper way of Cure ; and endeavours to ballance the Soul with an Equality of every Grace , that there may be Love as well as Faith , and that Patience might have its perfect Work. XV. Jesus Christ cures none slightly that he undertakes , but searches to the quick , breaks the very Heart to pieces , and lays it open , with applying Causticks and Corrosives , viz. Afflictions , &c. corroding Medicines , and then effectually cures it : They were prick'd in their Heart . XVI . Jesus Christ prescribes a way to his Church , to cut off a corrupt or rotten Member , when no other means will preserve it . XVII . Christ carries it gently and very tenderly , when he hath to do with some poor broken-hearted Sinners . The bruised Reed shall he not break : Come unto me , all ye that labour , and are heavy-laden , and I will give you rest . XVIII . Christ uses many Sovereign Antidotes and Preservatives to deliver from the Infection of Sin , his Word , Promises , Threatnings , &c. Thy Word have I hid in my Heart , that I might not sin against thee . XIX . Jesus Christ hath prescribed Golden Rules to Saints , how they may preserve their Souls in a healthful condition , to avoid Surfeiting , all Excess , and immoderate Use of this World ; to keep good Company , and to keep a good Diet ; to live under an able and powerful Ministry , and to be frequent in the exercise of Religious Duties , Prayer , Meditation , reading God's Word , and Christian Conference , &c. XX. Christ , when he finds the Soul of a Believer under Affliction , Losses , Temptation , Persecution , &c. begins to faint , and his Spirit low , he gives more of his holy Spirit ; the Spirit of Faith is the choicest Spirit in this case in the World ; 't will not only revive and quicken a dying and doubting Christian , but will raise to Life such as are dead in Sins and Trespasses : I had fainted unless I believed . XXI . Christ rejoyces greatly when he sees his Word take place upon the Heart of Sinners , and when Afflictions , like powerful Potions , cleanse the Soul from all those noxious Humors , that bring Sickness and manifold Distempers on the Soul , and that his Patient is effectually cured . XXII . Christ often visits his poor Patients that stand in need of his Help . XXIII . Christ is very faithful to poor Sinners , he lets them know the worst of their Estate , that Death is like to ensue , if they repent and believe not . Vnless ye repent , ye shall all likewise perish . And unless you believe that I am he , ye shall die in your Sins . Metaphor . I. THe most learned Physician in the World may be deceived in his Judgment about the Cause and Nature of a Distemper , and so miss of the Cure. II. Some Physicians , through Ignorance or Carelesness , administer very destructive and ill-prepared Medicines , often killing more than they cure . III. Physicians come not to the Sick , until they are sent for ; and tho they come not far , yet expect to be paid for that , besides their Physick . IV. Physicians are mercenary , do all for hire ; some pay for the Physick ( 't is to be feared ) much more than 't is really worth . V. A Physician will be sure not to expend any of his own Treasure to cure his Patients , will not be wounded himself , to heal others , or part with his own Blood to do it . VI. Earthly Physicians cannot raise the Living ; their Patients dy whilst they are with them , and oft-times whilst they look on them . VII . Physicians cannot bless their Physick , know not how to make it effectual to this or that Patient ; the whole Success of what they give depends upon another . VIII . Physicians are not patient under Repulses ; they cannot bear to be kept out of door , and slighted by the Sick they come to cure . IX . Physicians cannot visit many Patients at one and the same time , who live far and remote from each other . X. Physicians are subject to the like Diseases with their Patients . XI . The best Medicines other Physicians use , are compounded of earthly and corruptible Ingredients , and lose their Virtue by keeping long . XII . Physicians attend the Rich chiefly , few of them mind or visit the Poor . XIII . Physicians provide not Hospitals , nor other Accommodations , as Food , Nurses , and other Attendants , for their Patients , at their own charge . XIV . A Physician may die himself , and leave his Patient uncured . Disparity . I. CHrist cannot be mistaken about the Cause and Nature of any spiritual Disease , because he is God , and knoweth all things , yea , the very thoughts of the Heart : There is not a thought in my Heart , nor a word in my Tongue , but thou knowest it altogether . II. Christ never administred any improper Medicines ; all is well and skilfully prepared , that Christ gives forth to his Patients ; if the Dose be hard and unpleasant to take , yet there is no Aloes , nor one dram of bitter Ingredient in it , more than he sees a necessity of . Neither do any miscarry under his hand ; for he wants neither Skill nor Care. So that if a Sinner perishes , 't is for not coming to him , or not taking his Medicines , and not observing of his Directions . O Israel , thy Destruction is of thy self . III. Christ came to us who sent not for him , which made him say , I am sought of them that asked not for me , and found of them that sought me not . The Patients seek not first , come not first to the Physician , but the Physician to the Patient . I am come to seek and to save that which is lost : and besides he dearly paid all the Charge of his long Journey . IV. Christ , the spiritual Physician , doth all freely , without Money , and without Price . We never read of his taking a Penny of any of all those he cured in the days of his Flesh , either of Distemper of Body or Soul. V. Christ made himself very poor , and laid out plentifully his Divine Treasure , that he might cure poor Sinners of all their Maladies . He that was rich became poor ; and , He was wounded for our Transgressions , he was bruised for our Iniquities ; by his Stripes we are healed . We could not live , such was our Disease , unless our Physician died ; he therefore poured forth his own Blood , to wash and cleanse our wounded , Sin-sick Souls . VI. Christ cures not only the Living , but also the Dead ; he out-does all other Physicians in this respect ; if he speaks the word , Lazarus , come forth . The Dead shall hear the Voice of the Son of God , and they that hear shall live . You hath he quickned , who were dead in Trespasses and Sins . VII . Christ can make effectual all his Medicines ; he can say peremptorily , This Soul , this Sickness I will heal , and it is immediatly done . As the Father quickens them , even so doth the Son quicken whom he will. VIII . Christ , the spiritual Physician , is endued with infinite Patience under all those base Repulses he meets with from vile Sinners . When he comes to heal , he oft-times stands at their Doors , and knocks , waiting till his Head is wet with Dew , and his Locks with the drops of the Night , before he can persuade Sinners to open to him ; other Physicians will not do so . IX . Christ can visit Thousands , yea , Millions of Thousands , if he please , and speak to them all at one and the same moment , tho they live Thousands of Miles asunder . X. Christ was made like unto us in all other things , but not in this ; he was without Sin ; tho he bore our Sicknesses , he had none of his own . He was made Sin for us , that knew no Sin , that we might be made the Righteousness of God in him . XI . The Medicines Christ uses are heavenly ; his Word and Spirit abide for ever ; they never lose , nor can lose their Virtue , but have the like efficacy they had five thousand years ago . XII . Christ takes more care of the Poor than of the Rich , he had rather attend upon the Poor ; such his Bowels yearn unto , and helps out of Pity , as he did the Woman that had the Bloody-Flux twelve years , when all her Money was gone . XIII . Christ is at all the charge with poor Sinners ; he , like the good Samaritan , sets the poor Soul on his own Beast , brings him to his own Inn or Hospital , which was his Church , and gives Money to the Host to provide all things necessary for him , with a Promise he would discharge the whole Score at last . XIV . Christ dies no more , Death hath no more power over him , so that he lives to see every Cure perfected that he takes in hand . Corollaries . I. THis shews us the weak and distempered State of Mankind by reason of Sin , that Sin wounds and brings Sickness upon the Soul ; every Sin is a Disease . But because this is handled under its proper Head , we shall not enlarge upon it here . See Metaphors concerning Sin. II. Moreover , we may from hence perceive the great Care , Love , and Goodness of God towards miserable and impotent Sinners , that rather than they should die of their Sickness , he would send them his own dear Son to be their Physician . III. It shews also the great Grace and Condescension of Christ , to undertake the Cure of such miserable Souls at such a dear and chargeable Rate , viz. with his own Blood. IV. This shews where Help for Sin-sick Souls is to be had , and to whom they should go when they are sensible of their Sickness . V. The Reason why Men perish in their Sins , we may infer from hence , is , because they come not to Christ , the only Physician of the Soul. VI. And if Christ be such a Physician as you have heard , be encouraged then , poor polluted Sinners , to come to Christ. For Motives , consider , 1. Thou art sick ; who is without Sin , and so consequently without Soul-Diseases ? 2. Thou art sick of a dangerous Distemper , 't will procure Death without a speedy Cure. 3. There is no other Physician but Christ , neither is Salvation in any other : For there is no other Name given under Heaven , whereby we can be saved . 4. Christ is a Physician ready upon every Invitation ; nay , he comes without sending for , is now knocking at the door . 5. He will make an absolute and perfect Cure of it , if he undertakes the Work , before he leaves thee . 6. Besides , thou mayest have him tho thou hast no Money , no Righteousness , nothing to bring or offer to him as a spiritual Present . 7. Christ cures all that come to him , whatsoever the Distemper be , he has an universal Medicine , with which he infallibly cures all Sicknesses , Diseases , and Wounds of the Soul , ( save one , viz. the Sin against the Holy-Ghost . ) All Sin and Blasphemy against the Father and Son shall be forgiven unto Men. He is able to save to the uttermost all that come to God by him . How many Thousands , and Ten Thousands , hath he cured , which are now in Heaven , who once were sick of the same Diseases that thou art afflicted with ? Pride , Passion , Unbelief , blasphemous Thoughts , &c. VII . If Christ be such a Physician as you have heard , how inexcusable will all vile and wilful Sinners be found , that perish in their Blood , and refuse to come to him ? Cautions . I. Take heed you do not delay seeking out for Help . Some , when they are sick , never mind going to a Physician , till Nature is decayed , and the Disease has seized on them in such sort , that 't is too late , there is no help ; so do some Sinners : did not Jerusalem do thus ? II. Take heed you make use of no other Physician . There are many that boast of their Skill , how good they are at curing of Souls ; beware of them , they privily bring in damnable Errors , even denying the Lord that bought them , and bring upon themselves swift Destruction . These are like deceitful Quacks , and Impostors , that design to make Merchandize of you . Remember , their Medicines are poysonous and destructive . III. Value not Womens Advice too high . Eve lost her Skill in the Garden , and learned little afterwards . The Apocalyptical Woman of Rome , like many old Wives , would fain be tampering with the Sick ; but above all take heed of her , for she ( like the adulterous Woman Solomon speaks of ) hath slain and killed many , yea , many a strong Man hath been cast down by her : Her way is the way to Hell , tending down to the Chambers of Death . IV. Take heed you rob not Christ of the Honour which is due to him as a Physician ; which may be done two ways : 1. When we attribute the Cure to our own Industry , to Skill and Power of our own , or to Duties , &c. 2. When we attribute our Help and Cure to Instruments , to Ministers , &c. V. If thou art made whole by Christ , take heed of a Relapse . Sin no more , saith Christ , lest a worse thing come upon thee . But for Comfort : If by the power of Temptation thou hast fallen and backslidden from God , he can heal thee again . I will heal their Backslidings , and love them freely . If any Man sin , we have an Advocate with the Father , Jesus Christ the Righteous . Christ a Testator , Heb. 9.16 . For where a Testament is , there must also of necessity be the Death of the Testator . THo this Term is thought by some not to be a Metaphor , ( Christ being really a Testator ) yet it may not be unprofitable to run the Parallel with Human Testators . The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( diathemenos ) of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a Testament , which is of the same import with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith . A Testament is the Sentence and Declaration of our just Will , of what we would have done after Death , and is so called , because it is a Testimony of our Mind , which is not in force ( because revocable ) till the Testator dies . Thus the New Testament , or Law of the Gospel , is ratified and confirmed by the Death of Christ. The Parallel is as follows . Testator . I. A Testator signifies a Disposer , or one that makes a Will and Testament , who hath Goods to bestow , and Relations or Friends to give them to . II. A Testator is one that is under a natural Tie or Obligation , and full of Thoughts , Cares , and Good-Will to his Friends , and hence provides for them when he is gone . III. A Testator imports a Person dying , or under the apprehension of approaching Death , and from hence makes a Testament , and bequeaths Legacies . IV. A Testator hath full power to dispose of whatsoever he possesseth , or hath a Right unto , and according to his sole Will and Pleasure bequeaths unto others . V. A Testator sets down the Person in his Will , to whom he doth bequeath or give Legacies . VI. A Testator , to make his last Will and Testament firm and authentick , calls others to witness it . VII . A Testator , finally to compleat , perfect , and confirm his last Will , doth sign and seal it himself ; which ( according to the Laws and Customs , especially of the Eastern Nations , as divers have observed ) is done by Blood ; moreover , the Epistle to the Hebrews shews us , that the first Testament was dedicated by Blood , hence called the Blood of the Testament . VIII . A Testator , by making his last Will and Testament , usually disannulls any Will made before . IX . A Testator makes his Last Will and Testament unalterable by any other , or by himself ; as others must not , so he will not . X. A Testator takes care to have his Will made known and published after his death , that the Legatees may know what Legacies are left and bequeathed to them . XI . A Testator oftentimes limits the Legacies bequeathed to some of the Legatees , upon Conditions by them to be performed . XII . The Will of a Testator gives a sure and firm Title to those that he wishes well to , and bestows Riches on ; they hereby are secured : For what can be more full and undeniable Right , than that which is left or bequeathed to a Man , by the last Will and Testament of his Friend ? XIII . A Testator ordains or assigns Executors in Trust , to see that his Will be punctually observed and fulfilled . XIV . A Testator being dead , no Man can attempt to abrogate or alter any part or thing that is in his last Will ; tho it be but a Man's Covenant , yet if it be confirmed , no Man disanulleth , or addeth thereunto . XV. A Testator dies , and thereby opens a way for all the Legatees to come into the possession of the Inheritance that is left them . Parallel . I. CHrist , our spiritual Testator , hath store of Blessings and good things ; in his hand are all Riches of Grace and Glory ; and at the end he will bestow them on his spiritual Relations , viz. his Children , his Elect , who are called his Friends : Ye are my Friends , &c. II. Jesus Christ , by taking his People into Covenant-relation and Union , hath laid himself under strong Bonds and Obligations to them , and from hence takes care of them , and is filled with thoughts of kindness to them , and provides for their future Good in his absence . III. Jesus Christ , knowing his Hour was coming , that he must go out of the World to the Father , he being appointed to Death , made his last Will and Testament , and left Legacies to all his Saints , and faithful Followers . IV. Jesus Christ , the Testator of the new Covenant , hath not only full Power and Authority to convey all Gospel-Blessings ; but all Grace here , and Glory hereafter , is solely disposed of at his Will and Pleasure , in which way , and to whom he pleases . He gives Power to become the Sons of God. He hath given him Power over all Flesh , that he should give eternal Life to as many as thou hast given him . Father , I will that those which thou hast given me , be with me , where I am . My Peace I give unto you . V. Jesus Christ , as Testator , hath set down in his Testament , who the Persons are to whom he hath bequeathed the Blessings of the Covenant , both Grace and Glory , viz. all that are his Sheep , all that the Father hath given him , all that are regenerated , who truly repent , and believe in him , and keep his Word . VI. Jesus Christ , to establish and make firm his last Will , called sufficient Testimony to witness it ; as first , the Father ; secondly , his Miracles ; thirdly , John Baptist ; fourthly , the Scriptures ; and then fifthly , his Apostles : We are his Witnesses of all things that he did . VII . Jesus Christ ratified and confirmed his last Will and Testament with his own Blood : He shall confirm the Covenant , — he shall be cut off . For where a Testament is , there must be the Death of the Testator . — This is my Blood of the New Testament shed for many . By Christ's Death there is a Confirmation of the Verity and Reality of the Covenant , of the Validity and Authority of it , and lastly , of its Efficacy and Availableness to us ; for a Testament is of force after Men are dead , otherwise 't is of no strength whilst the Testator liveth . VIII . Jesus Christ disannull'd the Law of the Old Covenant , by his establishing the New ; there is a disannulling of the Commandment going before , for the weakness and unprofitableness thereof : He took away the first , that he might establish the second . IX . Christ hath made his last Will and Testament so , as never to be altered by himself . I will put upon you no other Burthen , but what you have already , &c. My Covenant will I not break ▪ nor alter the thing that is gone out of my Mouth . X. Christ ordained and commanded his Disciples to publish his Mind and Will to the Children of Men. Go into all the World , and preach the Gospel ; that is , to make known the Testament : He that believeth , and is baptized , shall be saved ; and he that believeth not , shall be damned . XI . Christ hath appointed Conditions to be performed by some Men , before they can actually possess the Grace and Blessing promised , viz. to attend upon hearing the Word , to pray , believe , repent , &c. If thou dost well , shalt thou not be accepted of ? If thou followest on to know the Lord , then shalt thou know him . Seek , and ye shall find . Believe in the Lord Jesus Christ , and thou shalt be saved . XII . Christ's last Will and Testament is the godly Man's Title . Whoever he be , that Christ hath bequeathed such and such a Blessing or Promise to , he is sure enough of it , from the Nature of the Covenant , and from the Provision that is made by Christ the Testator , for the fulfilling and accomplishing thereof : My People shall be willing in the day of my Power . Christ makes the Condition easy to his Elect. XIII . Christ hath resigned this great Trust of fulfilling of his Will , into the hands of the Father , and the Holy-Ghost , who are not only faithful Executors of this his Testament , but able to supply the Wants of every one , and helps all those to whom the Covenant doth belong , Holy Father , keep through thine own Name those whom thou hast given me . I will pray the Father , and He shall send you another Comforter , who shall abide with you for ever . XIV . Christ's Will and Testament being confirmed and ratified by his Blood , as He will not alter it himself , much less may any Man or Angel presume to do it . If We , or an Angel from Heaven , preach any other Gospel unto you , than that which we have preached , let him be accursed . If any Man shall take away from the Words of the Prophecy of this Book , God shall take away his part out of the Book of Life . If any Man add unto these things , God shall add unto him the Plagues that are written in this Book . XV. Christ by dying opened a way , and gave Legacies to Sinners , to have his Testament executed ; if the Testator had not died , there had been no room nor access to them that are called , to receive the Eternal Inheritance . Testator . I. THe Death of a Testator amongst Men , makes only his own Will valid , cannot make and confirm the Will of another . II. A Testator amongst Men cannot be a Witness to the Will he ratifies and establishes . III. A Testator among Men bequeaths or gives Legacies comparatively but to a few . IV. A Testator among Men cannot enjoy or possess that Kingdom , Estate , or Inheritance himself , after he hath given it away to others , and settled them in possession . V. A Testator amongst Men , commits his last Will and Testament to Men to be fulfilled . VI. The best Legacies Testators among Men bequeath , are but earthly and temporal things . Disparity . I. CHrist did not only give force and value to his own Will , but to the Will of the Father also . II. Christ is not only a Testator , but a Witness of the same Testament , as 't is the Father's . He is given of God as the great Evidence of Covenant-Love , and of all the choice Favours and Good-will to Sinners : God so loved the World , &c. And secondly , he is given as the great Covenant-Interest and Relation betwixt God and Sinners . He testifies that all that is contained in the Covenant is true , and the absolute Will and Pleasure of God : He said , these things are true and faithful . Who is it that affirms and testifies this ? Jesus Christ , who is the true and faithful Witness . III. Christ gives Legacies to Thousands , and Ten Thousands ; no Godly Man hath , nor ever shall have , any spiritual good thing , but what was bequeathed to him by Christ's Will and Testament . IV. Christ , the spiritual Testator , tho he hath given away all that he hath , and gives the possession to Believers by his last Will and Testament ; yet is Co-heir of the same Kingdom and Glory , and shall possess it together with them . V. Christ , the spiritual Testator , surrogates his Spirit , in his absence , and after his Death , to see his Will executed in all points , and to give real and actual possession of all his Covenant-Blessings , unto them to whom they are given . VI. The Legacies Christ bequeaths are spiritual , things of a high and most sublime Nature . As all things are given to Christ the Mediator , so all that he is or hath , he parts with freely to his faithful Followers ; the Graces of the Spirit , Adoption , Pardon of Sin , Peace of Conscience , precious Promises ; in a word , all things that appertain to the Life that now is , and to that which is to come : All is yours , and ye are Christ's , and Christ is God's . Inferences . 1. THis exceedingly shews forth the Grace and Love of Christ to Sinners , in that he should assume Man's Nature , and become liable to Death and Mortality ; what marvellous Condescension is here , that he should act or do any thing in contemplation of Death , and be a Testator , and yet could not see Corruption , the Grave could not keep him ; and yet refused not to submit unto Death , that thereby through the Spirit he might convey a legal Right and Possession to us of eternal Life . 2. From hence we may also see , how firm and sure the Covenant of Grace is made to all the true Seed , and faithful Children of God. 3. And let all the Friends and Legatees of Jesus Christ know , that their Right and Title to spiritual and eternal Blessedness is of absolute Grace , and meer Pleasure of the Testator . 4. And what cause have we to praise the Name of God in Christ , who hath published and made known his last Will and Testament unto the Sons of Men ? We have the Mind of Christ. 5. And in that he hath left one to execute his Will , and that it is put into the hands of the holy Spirit in Christ's absence , who is able to do it effectually . But the Comforter , which is the holy Spirit , whom the Father will send in my Name , he shall teach you all things , he shall testify of me . 6. Moreover , let all such tremble , that adventure to alter , add to , or diminish from , any thing that is left in Christ's last Will and Testament ; the Plagues of God , without Repentance , are like to be their Portion for ever . 7. Furthermore , from hence you may see what reason we have to examin what is preached for Doctrine , or published by any Man as the Mind of Christ ; for if it be not written or found in his last Will and Testament , we ought utterly to reject it , tho an Angel from Heaven should preach it . — Whatever is affirmed to be an Ordinance of Christ's , if it be not , nor cannot be naturally inferred , without Abuse or Wrong to the Text , let it be abhorred and contemned by us . 8. This affords much Comfort to the Godly , whose Names are written in this Testament , and in the Lamb's Book of Life . You will there find exceeding great and glorious things bequeathed to you , and let it be your care to sue for them , according to the Will and Directions of the Testator . 9. Also let them not forget their Friend , nor neglect to keep up his Remembrance in those holy Signs of his Death , and Suffering for their sakes , which he hath enjoyned upon them : This do in remembrance of me , &c. Christ compared to an Hart. Cant. 2.9 . My Beloved is like a Roe , or young Hart. THe Lord Jesus in several places is resembled to an Hart. Simile . I. AN Hart is a lovely and pleasant Creature , so called in the Proverbs , pleasant Roe . 'T is observed by Writers , that the Hart hath some resemblance of a Lion , a Horse , and a Grey-hound , which are all accounted very stately Creatures . II. An Hart ( as Naturalists tell us ) hath no Gall. III. An Hart is a Creature that exceedingly delights in Musick , loves to hear such that can sweetly sing . IV. An Hart or Stag ( saith Pliny ) is the most gentle and mild Beast in the World. V. An Hart is a Creature that has a very clear Sight , and a quick Hearing ; nay , can see ( if Credit may be given to Historians ) in the Night as well as in the Day . VI. An Hart is a very loving Creature to those of its kind , and will help its Fellow , when forc'd to take to a River , one resting his Head upon the Loins of his Fellow ; and if the foremost tireth , the hindmost changeth place with him . VII . An Hart is a very sociable Creature , greatly delights in Company ; Multitudes of them will ( if they can ) be together . VIII . An Hart is a Creature that is chased exceedingly by Dogs , and vexed by Hunters . IX . The Hart is a mighty swift Beast , excellent in leaping , and ascending Mountains : Their Swiftness doth not only appear upon the Earth , but also upon the Waters . David alludes to this , when he says , The Lord hath made my Feet like Hinds Feet . The lame Man shall leap ( saith the Prophet ) as an Hart. X. Dictum est de Cervis , quòd a●●errimè pugnant pro uxoribus , & sua certamina instituunt in montibus . — It is said of the Harts , that they fight fiercely for their Females upon the Mountains . XI . An Hind , when she has brought forth her Young , lodges them ( say the Naturalists ) in some Rock , or other bushy and inaccessible Place , covering them ; and if they be stubborn and wild , beating them with their Feet , until they lie close and contented . They leap over their young , teaching them to run , and leap over Bushes , Stones , and small Shrubs , against a Time of Danger . Or , as Pliny saith , their little Ones they practise and exercise to use their Legs from the very beginning , &c. They bring them to high , steep , and ragged Rocks , and there shew them how to leap , and withal acquaint them with their Dens , and Places of Harbour . XII . The Hart , when 't is hunted by the Dogs , will flie to Men ; nay , rather than be made a Prey to the Hounds , run to the Huntsman : In short , it greatly desires and pants after Help and Relief in its Distress . XIII . Mirabilis est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter Cervos & Serpentes , &c. There is , say Historians , a marvellous Antipathy , and continual Enmity between the Hart and Serpents . 1. The Hart knows , by a wonderful Instinct of Nature , in what Holes or Caverns they lurk and hide themselves , and by his Breath brings them out , that he may spoil and destroy them . 2. The Hart is hard beset , and much annoyed by Serpents , in Lybia . Multitudes of them do set upon him together , fastening their poysonful Teeth in every part of his Body ; some on his Neck , Breast , Sides , Back ; twine about his Legs , biting him with mortal Rage , which he , throwing himself upon the Ground , destroys , others he bruises , and so clears himself of them . XIV . Cervi , devoratis Serpentibus , ita inflammantur , ut ardentissimam sitim concipiant , — ejulationes edant , donec ad fontem perveniant , &c. The Hart , when it hath devoured Serpents , is so inflamed with vehement Thirst , that he cries with a lamentable Moan , and rests not , till he comes to a Fountain to drink . XV. Odium inter Serpentem & Cervum etiam durat post mortem , &c. The Hatred between the Serpent and the Hart continues after Death , when the Hart is slain . Pliny and Sextus affirm , that if a Man sleep on the Ground , having upon him an Hart's Skin , Serpents never annoy him . The Virtues of his Horn are wonderful ; nay , Naturalists affirm , the whole Nature and Disposition of every part of this Beast to be good against Poyson , and venemous things ; his Blood hath excellent virtue in it . Parallel . I. JEsus Christ is exceeding lovely , and pleasant to look upon , tho not to every Eye . Some cannot discern wherein the Hind resembles a Lion , a Horse , or a Grey-hound ; this is known only to the curious Observer : So there are some that see nothing lovely nor pleasant in Christ , think there is no Form nor Comeliness in him ; but a Believer , who hath the Eyes of his Understanding enlightned , can clearly discern a Loveliness and Amiableness in the Lord Jesus . II. Jesus Christ hath no Rancour of Spirit , retains no Envy or Indignation to poor Sinners for Injuries done to him ; he prayed for those that murdered him : Father , forgive them , they know not what they do . III. Jesus Christ greatly delights in the Melody of the Souls of sincere Christians , in the well-tuned Instruments of their Hearts , who by fervent Prayer can open their Case , and send forth the Desires and Breathings of their Souls to him ; such make sweet Musick in his Ear : When they sing spiritual Songs , and Hymns of Praise to him , with Grace in the Heart , he is exceedingly delighted . Sing Praise unto the Lord , sing Praises . IV. Jesus Christ is meek and humble in Spirit , and may rather be compared to a Hart than Naphtali , whom Jacob says was as a Hind let loose , giving goodly Words . Learn of me , for I am meek , and lowly in heart , and you shall find Rest to your Souls . V. Jesus Christ hath so quick and sharp an Eye , that he can see into the very Heart of a Man or Woman . All things lie naked and open to his Eyes . Day and Night are alike to him ; he sees as well in Darkness as in the Light. His Ears are always open to the Prayers of his Saints , he is quick in hearing their Complaints . VI. Jesus Christ dearly loveth his People , all sincere Christians , and is ready to help them , not only when they are in the Water , but in the Fire . When thou passest through the Waters , I will be with thee , and through the Rivers , they shall not overflow thee : When thou walkest through the Fire , thou shalt not be burnt , neither shall the Flame kindle upon thee . — I will help thee , yea , I will uphold thee with the right hand of my Righteousness . VII . Jesus Christ was very sociable in the days of his Flesh , he took delight to be amongst poor Sinners , and great Multitudes flock'd together to him . My Delight was with the Children of Men. VIII . Jesus Christ was exceedingly chased , pursued , and hunted by wicked Men , in the days of his Flesh , ( as he is now in his Members . ) No sooner was News brought of his Birth , but Herod , that Fox , pursued him , ( Blood-hound like ) to take away his blessed Life ; many Dogs were ( I may say ) always at his Heels ) hunting him from one place to another : He was seldom quiet , or had rest whilst on Earth ; such was the Rage of the Devil against him , that old malicious Hunter . IX . Jesus Christ ( saith Mr. Ainsworth ) is ready to help his Church ; he is like an Hart for Swiftness . Some of the common Epithets expressing the Qualities of this Creature , are ( amongst the rest ) these , nimble , agile , or winged , as if he did rather flie than run ; now for agility and swiftness none like Christ ; he is said to come leaping over the Mountains , and skipping over the Hills , that is , over all Impediments that might hinder Good from his People , whether it respect their Sins and Unworthiness , or the Opposition of the World , and their and his Adversaries , who are likened to a Mountain : Who art thou , O great Mountain , before Zerubbabel ? And every Mountain and Hill shall be made low . X. So Christ ( pro sua Ecclesia certamina acria cum Diabolis & Morte sustinuit ) sustained sharp Encounters and Conflicts with the Devils and Sin , for his Spouse , ( the Church , ) removing those Mountains that hid his Grace , and separated him from her . XI . Jesus Christ lodges his Children under his own Pavilion , he hides them in the secret Place of the Almighty , or under the Wings of his Power , Love , and gracious Protection , covering them with the Mantle of his pardoning Mercy . But if Believers are stubborn and disobedient , kicking like an untamed Heifer , the Lord Jesus in a way of Mercy beats them with the Rod , lays Afflictions upon them , to humble them , and bring them to submit to his blessed Pleasure , and causing them to be contented with their Condition . He teaches his Saints to leap over all Opposition , or exercises them to use their Feet from the beginning , how to improve their Graces , and learn Experiences so , that they may escape the Danger of the Hunter , and keep clear off the Hounds before pursued . And because he would every way secure and save them from Death , he acquaints them where their Dens , Place or Places of Safety and sure Harbour are . Behold , there is a Place by me , and thou shalt stand upon a Rock . — I will put thee in a Clift of the Rock , and will cover thee with my hand , &c. XII . Jesus Christ , when pursued , and under the heavy pressure or weight of our Sins , saw the great need he had of Help and Succour ; and therefore 't is said , In the days of his Flesh he offered up Prayers , with strong Cries and Tears , unto him that was able to save him from Death , and was heard in that he feared . He accepted of Relief from the very Angels , who in his Distress shewed their readiness to comfort him . XIII . There is an unreconcileable Enmity between Jesus Christ , and the old Serpent , and his Race . I will put Enmity between thy Seed and her Seed , &c. 1. Jesus Christ knows all the Holes and lurking Places of the old , venemous , and mischievous Serpents , and by his Spirit , and Breath of his Mouth , viz. the Preaching of the Gospel , brings them out of the Hearts and Bodies of Men , that he may dispossess , spoil , and destroy them . 2. Christ was hard beset with evil Spirits , his Enemies were numerous ; the Devil tempted him ; many with Serpentine Rage assaulting him , grievously annoyed him ; and at last , how did this venemous Off-spring set upon him , and torment him in every part of his Body , and cast Contempt upon all his Offices ? and to this day , how doth Satan and his Instruments , twine about and annoy every Member of his Mystical Body ? But Christ , notwithstanding all their Rage , by humbling himself unto Death , overcame them all . He spoiled Principalities and Powers , he made a shew of them openly , triumphing over them in it . He shall bruise thy Head. — To this end was the Son of God manifested , that he might destroy the Works of the Devil . XIV . Christus destr●●ens Diabolum verè sensit ardentissimum onus irae Dei in se derivari , & e. When Christ came to destroy , break the Head of , or devour the Serpent , ( the Serpent as 't was foretold , crush'd or bit his Heel ) he was sensible that the heavy Wrath of God was upon him , insomuch that he sweat as it were great Drops of Blood in the Garden ; and when he was on the Cross , he cried out , I thirst , and with a bitter Cry ran to the Fountain of all Fulness , My God , my God , why hast thou forsaken me ? XV. Christus post mortem ubi resurrexit , &c. Christ being slain , or after his Death and Resurrection , sitting at the right hand of the Eternal Father , retains mighty Efficacy in himself against the old Serpent , and all the Venom of Sin. A Man that hath on him the Robe of his Righteousness , cannot be hurt or devoured by the Devil . The Virtue of his Horn of Power is infinite , whether respecting the Power of his Grace to help his Church , or the Power of his Anger to destroy his Enemies . The whole and every part of Christ is excellent against Satan , and the Poyson of Sin ; the Example of his Life , his Death , Resurrection , Intercession ; his Word , Spirit , Gospel , and Grace , powerfully expell it . The Virtue of his Blood is admirable , it heals all Diseases of the Soul , makes Atonement , and cleanses us from all Sin. Metaphor . I. THe Hart is but a weak Creature in comparison of Lions , Elephants , &c. and can't save himself from his Enemies . II. The Hart is a very timerous and fearful Creature , will run as being affrighted , when no danger approaches . III. An Hart is , as Naturalists tell us , an envious Creature , is loth to part with that which is good for others ; when he has cast his Horn , he hides it in the Earth , so that 't is hard to find it ; and is unkind to such of its own kind as are wounded . IV. The Hart , tho he lives long , and is famous for length of Life , yet dies at last as well as other Creatures . Disparity . I. JEsus Christ excells all in strength , all the mighty Monarchs of the Earth , and Powers of Hell and Darkness , are nothing in his hand : I have laid Help upon one that is mighty . II. Jesus Christ is void of all Fear , his Courage is beyond the fearless Courage of a Lion , flies from no Enemies , &c. III. Jesus Christ is ready to part with any thing that will do poor Sinners good . He left his Kingdom , the Bosom of his Father , and shed his precious Blood for our sakes ; He gives all things that are good both for Body and Soul. He envies not our Happiness , and is exceeding merciful to poor wounded Sinners . IV. Jesus Christ , tho he once died , yet dieth no more : Death hath no more Power over him . He ever liveth to make Intercession for us . Inferences . 1. FRom the Enmity of the Hart to Serpents , which our Parallel shews to be true of Christ in a spiritual sence , we may infer , That the eternal Ruin , and final Overthrow of the Devil , and his cursed Off-spring , is at hand ; he will tread them down under his Feet shortly . 2. Moreover , from hence we may infer further Terror to the Enemies : Christ's quick and piercing Eye sees all their secret Abominations , pries into their Cabals , and close Councels ; and as he sees what Mischief and Violence is hatching by them . so he is swift-footed , will soon skip over all Mountains , and with his direful Vengeance confound them . 3. Besides this , we may learn from hence what Fools many Men are ; whilst they pursue after the poor Hart , they study not the way to hunt for this spiritual Venison . Jesus Christ is worth the Chase ; who would not hunt for such an Hind ? 4. Let Saints be comforted , Christ has Hind's Feet ; He will soon get over all Difficulties , and deliver them . Lastly ; Let us pray with the Church , Make haste , my Beloved , and be thou like a Roe , or a young Hart , upon the Mountain of Spices . Christ a Door , John 10.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — I am the Door , &c. AMongst the many Metaphors that our Blessed Saviour is expressed by in the Holy Scripture , certainly this of Door must carry some Emphasis and Signification , for Use and Improvement ; otherwise He that was wiser than Solomon , and spake as never Man spake , ( for excellency of Matter and Form ) would never have likened himself to a Door . And therefore whatever may be imagined concerning a Door , in point of Excellency and Usefulness , in respect of Appointment and Necessity to the Children of Men , according to the Scope of the Text , that ( even that ) by way of Eminency is the Son of God unto Sinners . For the better understanding of which , we shall distinctly consider the Subject , and run the Parallel as followeth . Metaphor . I. A Door is of the same substance with some part of the House , to which it is purposed or intended as an useful Part. II. A Door is fitted , by the Power and Wisdom of him who is concern'd to do it , for a premised End. III. A Door is set a part or assign'd to a proper Place and Service , which other parts of a House are not fit for . IV. A Door is of necessity ; who can be without it , that is of human Race , whose dwelling is with Men ? V. A Door is as really the Propriety of the Owner of the House , as any other part or parts of the House besides . VI. A Door lets into possession ; if Men hire or purchase , and take possession , the Door is the Entrance thereto . VII . A Door is under the Command of the Master that owns it ; 't is he that shuts and opens it at his own pleasure . VIII . A Door is the place of legal Entrance ; no Men are allowed by Law to climb up to Windows , or break down any part of the Walls for entrance . IX . A Door is the common Passage for the Family and Strangers , for Children and Servants , for Friends and Enemies . X. A Door is of use to all , even to Emperors and Kings , as well as meaner Men and Cottagers . XI . A Door is not only for the convenient Entrance of Men and Women , whether of the Family or not , but for the bringing in of other things , that the Master likes of , and requires to be brought in . XII . By the Door admittance is given to view the inward Excellencies of the House ; who can see what there is within , if they are without the door ? XIII . A Door lets into the best Parts and Privileges of a House ; into the Dining-Room for Meat , into the Cellar for Drink , into the Wine-Cellar for Wine , into the Wardrobe for Cloaths , into the Treasury for Cash , into the Closet for Books , &c. XIV . The Door is the Privilege-place for the Poor , where they often meet with good Gifts and Refreshments . Parallel . I. JEsus Christ , the Spiritual Door , was of the same substance in respect of his human Nature , that Men are , even like to them in all things , Sin only excepted . In as much as Children are Partakers of Flesh and Blood , he himself took part of the same ; therefore very often in Scripture called a Man. II. Jesus Christ is fitted by the Power and Wisdom of Him , who hath laid a most worthy Platform and Contrivance , and premiseth all things to his own most wise and admirable Ends. He sent forth his Son made of a Woman . A Body hast thou prepared me . III. Jesus Christ is sanctified , or set apart by God the Father , to be a Mediator and Saviour , which no other besides himself is fit for : Whom the Father hath sanctified ( or set apart ) and sent into the World. And there is no Name under Heaven given , by which Men can be saved , but by him . IV. Jesus Christ is of such absolute necessity , that none can be happy without him , that have immortal Souls to save . Whoso findeth me , findeth Life , and shall obtain favour of the Lord. He that hates me loves Death . Except ye believe that I am he , ye shall ( abide without , viz. ) die in your Sins . V. Jesus Christ is truly and really God's Propriety , as the Church , and each particular Believer , or Member thereof ; therefore in Scripture is called his own Son. All is yours , ye are Christ's , and Christ is God's . VI. Jesus Christ has the Honour and Office of letting all true Believers into the possession of that eternal Inheritance purchased by his own Blood for them ; 't was he that gave the poor Thief entrance into Heaven , Luk. 23.43 . VII . Jesus Christ is under the Command of God the Father , as Man ; and he receives in , and shuts out , according to his pleasure ; acts even so , and speaks even so , as he receives Commandment from the Father . VIII . Jesus Christ is the legal way of Entrance , whether into the visible Church , or into the Kingdom of Heaven . Whosoever shall attempt to enter into either of these , otherwise than by Christ , will be look'd upon as Thieves and Robbers . IX . Jesus Christ is the common Passage to the Mercy of God , to the Privilege of Children , to the Fellowship of the Sheep , and to eternal Life ; all are admitted through him : No Man comes to the Father , but by me . X. Jesus Christ is useful to all , even to Emperors and Kings , to mean Men and Cottagers ; none of them can by any means deliver his Brother , or give to God a Ransom for him , &c. Riches profit not in the day of Wrath. He is the only Saviour of all Men that are saved ; neither is their Salvation in any other . XI . Jesus Christ is not only for the acceptance and entrance of Men and Women to God the Father , but for the acceptance of their Works and Services , as Prayer , Thanks-giving , &c. Their Services and Performances are accepted in and through the Beloved , as well as their Persons : Thy Prayers and Alms are come up . XII . Jesus Christ gives an inspection into the Excellencies of the Father , and the World to come : For no Man hath seen the Father , save the Son , and he to whom the Son reveals him . 'T was He that brought Life and Immortality to light through the Gospel . How can we see things that are within the Vail , but by and through Christ ? Who was it told us of a Kingdom above , and an immortal Crown , sitting upon Thrones , and walking in white Robes , but Christ ? 'T is he that opens to the Holy of Holies , where the King sits in Majestick Glory . XIII . Jesus Christ lets the Souls of Men into the best Parts and Privileges of Heaven , of Glory , and Blessedness it self . 'T is through him they come to the King 's great Feast , to the Waters of Life , the Streams of that River that makes glad the City of God. 'T is through him they come into the King's Wine-Cellar , to drink of the Wines , the refreshing Influences of the Spirit , the precious Promises , the Consolations of God , which are not small . 'T is through him that Men have an imputed Righteousness for a Wedding-Garment , the white Robes , that render all fair , and without spot or wrinkle , or any such thing . 'T is through Him , that Men receive Riches and Treasures of Grace , to help in time of Need. 'T is through Him that we come by that excellent Book , which informs about all Affairs , and gives a true and full account of that Estate which belongs to us in the World to come . It is through Him that all things are enjoyed , whether Grace here , or Glory hereafter . All are yours , you are Christ's . Life is through his Name , Remission of Sins through him , eternal Life through him , Justification through him , Riches of Grace and Glory through him . XIV . Jesus Christ is the Door where the Poor have privilege to come without molestation or controul ; here they meet with Relief ; they never come and lose their Labour . As he calls , so he gives when they come , and the best sort of Alms too , the Bread of Life , the Water of Life ; He gives Help and Healing , as well as Bread and Nourishing ; the Deaf receive their Hearing , the Dumb their Speech , the Blind their Sight , &c. 'T is through this Door God's bountiful hand is stretched forth , to disperse abroad to them that are in Necessity . Blessed are they that wait at the Posts of this Door . Corollaries . 1. HEre is Wisdom and Goodness appears on God's part , in making such an useful , convenient , and necessary Door . 2. Here is great encouragement for all to seek , to find , especially the Poor , and them that have a real mind to be happy . 3. Here is the Folly of them discovered that slight it , and the Misery of all that miss it ; they lose Heaven , and all its Privileges . Christ the Servant of God. Isa. 42.1 . Behold my Servant whom I uphold , &c. Isa. 19.6 . Is it a light thing that thou shouldest be my Servant ? &c. CHRIST is in these Scriptures called a Servant . Metaphor I. A Servant is one chosen to Office. If Men have Work or Business to do , they chuse one to be their Servant , whom they think fitly qualified , and able to do it . II. A Servant is a Name of Subordination and Subjection , it respects an Office of an inferior Rank and Quality . III. A Servant is one that hath a Trust committed to him , by a Master or Superior , to whom he is to be accountable . IV. A Servant is oftentimes employed to labour , and hard Work , as to plow and sow , build and plant , &c. V. A Servant is not to seek his own Glory , nor to do his own Will , no further than it comports or agrees with the Glory and Will of his Master or Father , but doth every thing that is commanded him , not being ashamed to acknowledg himself to be a Servant . VI. A Servant is sent sometimes abroad to do Business , far from home , and is thereby exposed to many Dangers , and great Hardships . VII . A Servant that is faithful , delights to do his Father's or Master's Business , preferring it above his Meat and Drink , as appeared by the Servant of Abraham , who would not eat nor drink before he had done his Errand . VIII . A Servant that is faithful , will not go beyond his Commission in any thing . Saith God to Moses , Look that thou make them according to the Patern that I have shewed thee in the Mount. Thus did Moses ; according to all that the Lord commanded him , thus did he . IX . A Servant hath Right to Wages , and expects it , as the Desert of his Work ; as Jacob said , Give me my Wife , for my Days are fulfilled . He demanded his Wife , after he had served seven Years for her . X. 'T is the Hope and Expectation of a Reward , that causeth a Servant to go through Difficulties and Hardships cheerfully ; as it was in Jacob's case : As I was in the Day , the Drought consumed me , and the Frost by Night ; yet he served seven Years for Rachel , and they seemed unto him but as a few Days , &c. XI . A Servant is attended with Fear : If I am a Master , where is my Fear ? Parallel . I. CHrist was chosen by the Father , not to one Office only , but to many , to be a Mediator , King , Priest , and Prophet . Behold my Servant whom I have chosen . He was every way furnished and fitly qualified for the great Work appointed for him . I have laid Help upon one that is mighty : I have exalted one chosen out of the People . II. Christ in his Humiliation was abased so low , as to be in subjection to the Father : He made himself of no reputation , and took upon him the Form of a Servant . I have been amongst you as he that serveth . III. Christ hath a great Trust committed to him : Is it a light thing that thou shouldest be my Servant , to raise up the Tribes of Israel ? And as all the Treasures and Riches of Egypt were committed to Joseph ; so are all the Riches of Heaven , both of Grace and Glory , committed to Christ : It pleased the Father , that in him should all Fulness dwell , in whom are hid all the Treasures of Wisdom and Knowledg . IV. Jesus Christ was employed in hard Work , viz. to redeem , and not only so , but to build the Temple or House of God. Vpon this Rock will I build my Church . Behold , the Man that is called the Branch , he shall build the Temple of the Lord. A Sower went out to sow , this Sower is the Son of Man. V. Jesus Christ , as God's Servant , sought not his own Glory . I honour my Father . If any Man will do his Will , he shall know of the Doctrine , whether it be of God , or whether I speak of my self . He that speaketh of himself , seeketh his own Glory ; but he that seeketh the Glory of him that sent him , the same is true , &c. Father , not my Will but thy Will be done . He that sent me , gave me commandment what I should say , and what I should speak . As I have kept my Fathers Commandments , &c. VI. Jesus Christ , to do the Work of God as Mediator , was sent on a long Journey , as far as 't is from Heaven to Earth , and was thereby exposed to much Difficulty , and great Hardships , from Men and Devils . He was persecuted from place to place , his Life being often in jeopardy ; he had no-where to lay his Head ; and was at last most basely betrayed , and put to Death . VII . The Lord Christ was most faithful . Tho he was a Son , yet learned he Obedience by the things he suffered . My Meat is , to do the Will of him that sent me , and to finish his Work. I delight to do thy Will , O God. Wist ye not that I must be about my Father's Business ? VIII . The Lord Christ was faithful , in doing all things which God required of him ; he went not beyond his Commission , nor did he neglect any part of his Work. He that God sent , speaketh the Words of God , and I know that his Commandment is Life everlasting . Whatsoever I speak therefore , even as the Father said unto me , so speak I. Who was faithful to him that appointed him , as Moses was faithful in all his House . IX . The Lord Jesus Christ hath an absolute Right to a Reward for his Work 's sake . Tho there is no Merit or Desert for the Works which Believers do , being unprofitable Servants when they have done all ; yet there is very great Merit and Worth in what Christ did . And the Father will give him his Wages ; he shall have his Wife , his Church , for whom he served above fourteen Years ; nay , He shall have the Heathen for his Inheritance , and the uttermost Parts of the Earth for his Possession . Behold , my Servant shall deal prudently , he shall be exalted and extolled , and be very high : I will divide him a Portion with the Great , and he shall divide the Spoil with the Strong , because he hath poured out his Soul unto Death . — But we see Jesus , who for suffering Death is crown'd with Glory and Honour , &c. X. The Lord Jesus Christ , having in his eye that eternal Advantage his Elect should receive , and what Glory He , as Man , should be raised unto , as the Reward of his Undertaking , went through all his Sorrows with much cheerfulness . Who for the Joy that was set before him , endured the Cross , despised the Shame , and is set down at the right-hand of the Throne of God XI . The Lord Jesus Christ was subject , whilst he was here in our Nature , in the Form of a Servant , ( at some time ) unto Fear . He was made under the Law. 'T is said , He was troubled in Spirit , and was heard , in that he feared . Metaphor . I. A Servant and the Master are not essentially and inseparably one . II. A Servant amongst Men hath not an inseparable Interest in his Master's Goods and Estate . III. Servants among Men many times , through Temptation , prove unfaithful , and deceive either Father or Master ; yea , the best Servants of good Men have in something or other miscarried . IV. A Servant may be turn'd out of his Master's Service , and lose his Honour . V. The Servant abides not in his Master's House for ever . VI. A Servant differs from the Heir in Place , Dignity , and Privilege . VII . Too many are oftentimes forced to become Servants , because they cannot otherwise tell how to live . Disparity . I. JEsus Christ , altho a Servant , is essentially one with the Father ; the Father , Son , and Spirit , are but the one everlasting and eternal God. I and my Father are one . There are three that bear Record in Heaven , the Father , the Word , and the Holy Spirit ; and these three are inseparably one . II. Christ hath a full , a clear , and inseparable Interest in all that the Father hath : All mine are thine , and thine are mine , and I am glorified in them . III. It was impossible for Christ to be unfaithful , or disobey God his Father , because he was without Sin , and Satan had nothing in him to fasten a Temptation upon . IV. The Lord Jesus Christ did not , could not displease his Father , and therefore did not , nor could lose his Honour . I do always the things that please him . V. Jesus Christ abideth in the House of God for ever . VI. Jesus Christ , tho he be called the Servant of God , yet is he his own beloved Son , and Heir of all things , by whom he made the World. There is none in Heaven or Earth , that hath greater Glory , Place , or Privilege conferred upon upon him , than the Lord Jesus Christ. VII . Christ had no necessity of Nature laid upon him , to accept of the low Place and Office of a Servant . He was not forced to it , because he could not tell how to live without serving , he being infinitely happy in himself from Eternity ; but the Glory of his Father , and the dear Love he bore to the Creature , even to poor lost Man , moved him to become a Servant ; he did it freely for our sakes , that we might be Lords . Inferences . I. WE may note from hence the wonderful Condescension of Jesus Christ ; there is nothing which sets forth his great Abasement for our sakes more than this ; what Grace is this ! Doth the Son of God , who is the Lord of Heaven and Earth , become a Servant ! He that thought it no Robbery to be equal with God , made himself of no reputation , and took upon him the Form of a Servant ! The Son of Man came not to be ministred to , but to minister . Quest. But some may enquire , Whose Servant is Christ ? &c. 1. He is God's Servant : Behold my Servant , &c. 2. He is his Peoples Servant : The Son of Man came not to be ministred unto , but to minister , and to give his Life for many . II. Let us learn from him , hence-forward to humble our selves . Let the same Mind be in you , that was also in Christ Jesus . Shall the Lord become a Servant ? and shall the Servant swell in Pride and Arrogancy , and nothing content him but to be called Lord ; nay , and lord it over God's Heritage , whose Servants they ought to be , if they would be Gospel-Ministers . Surely Christ abhors him who calls himself the Servant of Servants , whilst at the same time he exalts himself above All that are called Gods. III. If the Lord Christ became a willing , humble , laborious , and faithful Servant for us , let us labour to be humble , faithful , and sincere Servants to him : He hath done all the hardest Work , and if any remain too hard for us , he sticks not to set his hand to it . Thou hast wrought all our Works in us , and for us . IV. Let this teach us to follow his Example , and be Servants one to another : I have given you an Example , that you should do as I have done to you ; for this is acceptable to him . V. Remember , 't is an honourable , pleasant , and gainful thing , to be Christ's Servant . Paul seems to glory more in it , than in his being an Apostle : If any Man serve me , let him follow me ; and where I am , there shall my Servant also be . If any Man serve me , him will my Father honour . VI. This justly reproves such who are ashamed to be Christ's Servants , and to bear Reproach and Infamy for his Name 's sake , seeing he hath not stuck to serve them in denying himself , even to the ignominious Death of the Cross. Christ a Lion. Revel . 5.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Behold , the Lion of the Tribe of Judah hath prevailed . IN this Text Christ Jesus is expressed by the Metaphor of a Lion , whose Nature and Properties are illustrated and applied in the following Parallel . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to see , because of his acute Sight . Metaphor . I. A Lion ( saith Ainsworth ) is a Kingly Beast , and as Topsall tells us , justly stiled by all Writers the King of Beasts . II. The Lion is a Majestical Creature ; Majesty ( saith one ) sits in his very Face : Which occasioned that Speech , That an Army of Harts ( which are timerous Creatures ) having a Lion to their Captain , were more terrible than an Army of Lions with a Hart to their Captain . III. The Lion is a very strong Creature : Out of the Strong ( saith Sampson ) came forth Sweetness . IV. The Lion is a very magnanimous Creature , and couragious Beast , and a great Conqueror ; he was used by the Ancients as an Hierogliphick to denote Dominion ; and it was counted ominous , if a Woman brought forth a Lion , as signifying that Country to be subdued by Strangers . Hence the Adage , Societas Leonum , the over-ruling Society . V. The Lion coucheth down to take his Rest , and then is very still and quiet . VI. The Lion is a very fierce , fearless , and terrible Creature , especially when he is rouzed up , and provoked by an Enemy . VII . A Lion hath a terrible Voice ; when he roareth , all the Beasts of the Field tremble . VIII . A Lion is sharp-sighted ; his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Greek Verb , that signifies to see . IX . The Lion seems to be a Creature much for Justice , and will retaliate to others , according to the Nature of the Offence done . See the Metaphor where God the Father is compared to a Lion. X. A Lion marks those that have injured him , or abused or wrong'd his young Ones , and will revenge it ; as appears by divers Passages mentioned by Naturalists , one of which take as followeth : In Bangius , a Mountain of Thracia , there was a Lioness which had Whelps in her Den , the which Den was observed by a Bear. The Bear one day finding the Den unfortified , by the absence both of the Lion and Lioness , entred into the same , and slew the Lions Whelps , afterwards went away , and fearing Revenge , for better security against the Lion's Rage , climbed up into a Tree , and there sate as in a sure Castle of Defence . At length the Lion and the Lioness returned both home , and finding their little Ones dead in their Blood , according to natural Affection , became both exceeding sorrowful , to see them so slaughtered , whom they loved ; but searching out the Murtherer by the foot , followed with great Rage up and down , until they came to the Tree whereon the Bear was ascended ; and seeing her , looked both of them ghastly upon her , oftentimes assaying to get up into the Tree , but in vain , being not endued with the Power of climbing . Then the Male forsook the Female , leaving her to watch the Tree , and he , like a mournful Father for the loss of his Children , wandred up and down the Mountains , making great Moan and Sorrow , till at last he saw a Carpenter hewing Wood , who seeing the Lion coming towards him , let fall his Ax for fear ; but the Lion came very lovingly towards him , fawning gently upon his Breast with his Fore-feet , licking his Face with his Tongue . Which Gentleness of the Lion the Man perceiving , he was astonished ; and being more and more embraced and fawned upon by the Lion , he followed him , leaving his Ax behind ; which the Lion perceiving , he went back , and made Signs with his foot to the Carpenter , that he should take it up . But the Lion seeing the Man did not take it up , he brought it himself in his Mouth , and delivered it unto him , and then led him into his own Cave , where the young Whelps lay all imbrued in their own Blood ; and from thence to the Place where the Lioness did watch the Bear. They making Signs , and looking up into the Tree where the Bear was , the Man conjectured that that Bear had done this grievous Injury unto them ; he thereupon took his Ax , and hewed down the Tree near the Root , which being done , the Bear tumbled down headlong , and the furious Beasts tore her all to pieces . After this , the Lion conducted the Man to the Place and Work where he first found him , without doing him the least violence or harm . The Truth of this , and of the following Story , is not imposed upon the Reader ; yet finding it recorded by such credible and eminent Authors , ( and in it self probable ) we thought fit to transcribe it , as serving to divert the Reader , and illustrate the insensible Wisdom of God in his Works . XI . As a Lion will revenge the Hurt and Injury done to him , and to his young Ones , so he is ready to requite Kindnesses done to him ; as appears by another Passage , thus recorded by Historians : One Andradus , having fled from his Master by reason of some hard Usage received at his hands , by chance happened to take up his Lodging in a Cave , which ( unknown to him ) was a Lions's Den ; where when he had been a while , not long before Night , the Lion came from Hunting , and having gotten a Hurt upon his foot , he no sooner espied the trembling Man in this fearful Place , but he cometh gently unto him , stretching forth his foot , and making Moan , as tho he desired Help . The Man took the Lion by the Paw , searched the Wound , pull'd out a Thorn , bound up his Foot , and gave him ease ; which kind Office being performed , was first of all requited with a daily portion of Provision , which the poor Slave roasted in the Sun. After this the Man escaped , and got away ; and the Lion missing him made great Lamentation . But so it happened , he was no sooner gone , but he was taken by some whom his Master had sent out to search for him ; and then , alas ! there was no other way but Death , and no other Death but to be torn in pieces by wild Beasts ; for the Romans kept Beasts on purpose upon that account . But it so fell out , that this Lion was took up before the time came , and put into the Theater , who greedily rent in pieces such as were thrown unto him ; yet when this poor Slave , his old Friend , was cast in , he forgot his Fury , and turned it into Fawning ; by which the por Soul perceived what Lion it was , and thereupon renewed his Acquaintance with him , to the Admiration of all . The Matter being known , and related to them that that were concerned , he had not only his Life , but the Lion also to wait upon him , who became a faithful Servant to him . Hic est Leo Hospes Hominis , hic est Homo Medicus Leonis , was that which the People would say , when they saw him lead along his Lion through the Streets : Here goes the Lion which was the Man's Host , and there is the Man who was the Lion's Physician . XII . No Creatures love their Young ( as you may percieve by the foregoing Story in part ) more than the Lions , which they further demonstrate in their Defence ; for they will receive many terrible Blows , Slashes , and Wounds , the one opening the bleeding Body , and the other pressing the Blood out of the Wounds ; standing invincible , never yielding till Death , as if Death it self were nothing to them , ( saith the Historian ) so that their young Ones might be safe . XIII . Lions are full of Clemency to them that prostrate themselves at their feet ; they will not touch such as do ( as it were ) by submission humble themselves to them . XIV . Out of the dead Carcase of Sampson's Lion came forth Sweetness , as in his Riddle . XV. None can take away the Prey from an hungry Lion. XVI . 'T is affirmed , that if a Man be anointed all over with the Blood of a Lion , he shall never be destroyed by wild Beasts . XVII . The Blood of a Lion ( as Naturalists say ) being rubbed or spread upon a Canker or Sore , which is swell'd about the Veins , will presently cure the Grief . Parallel . I. THe Lord Jesus is the King of Kings , the Lord of Lords , King of the Kings of the Earth . II. Jesus Christ is full of Majesty . It may be truly said of him , that he carries Majesty in his Face , Majesty in his Looks , Majesty in his Words , Majesty in his Walking . Christ being our Captain , tho we are timerous Creatures , is enough to oppose , scatter , and vanquish the most potent Army , that ever the Prince of Darkness , or the God of this World , could raise against them ; his Looks and Words affright his Enemies . III. Christ is the Power of God ; He is a mighty Man , nay , He is a mighty God , mighty to save . IV. Christ is of superlative Courage , of an invincible Mind ; for he never encountred with any , but he was Conqueror . He subdued the Devil , yea , whole Legions of them , and rode in Triumph through the Air. He overcame the World , trampling it under his Feet . He conquered Sin , yea , Death it self . The Woman bringing forth the Lion of the Tribe of Judah , portended nothing less , than the Conquest of the Devil's Kingdom . V. Christ appears in his Dispensations , for some time to couch down , as it were ; suffers himself to be abused ( in his People ) and seems to lie still , as if he were asleep . VI. Christ , when he is rouzed up by the Cruelties of the Enemies of his Church , and the Cries of his People , will be very terrible ; he will come upon Princes , as upon Mortar . Tho now he seems still and peaceable , like a Lamb ; yet the Day is at hand , when he will rise up like a Lion , to destroy and devour at once . VII . When Christ shall utter his Voice at the last Day , and come to Judgment , he will make the Nations of the World quake . Let all the Inhabitants of the Earth tremble , for the Day of the Lord cometh , for 't is nigh at hand . The Lord shall also roar out of Zion , and utter his Voice from Jerusalem , and the Heaven and Earth shall shake , &c. VIII . There is nothing hid from the Eyes of Christ , he sees into the darkest Corners of Mens Hearts and Imaginations ; the most subtil Sinners cannot escape his Notice . There is no secret Place , where the Plotters , or wicked Men , can hide themselves from him ; He sees all their horrid Designs and Combinations . IX . Jesus Christ will reward every one according to the Nature of his Works , in the great Day ; and when he comes forth to judg Babylon , he will retaliate upon her according as she hath done . Thou hast given them Blood to drink , for they are worthy , for they have shed the Blood of thy Saints and Prophets . Reward her as she hath rewarded you . X. Christ marks all those that injure him and his People . Wherefore doth the Wicked contemn God ? he saith in his Heart , he will not requite it . Thou hast seen it , for thou beholdest Mischief and Spite , to requite it with thy hand . I remember that which Amalek did to Israel , now go and smite Amalek . I will contend with them that contend with thee , and I will save thy Children : And I will feed them that oppress thee with their own Flesh , and they shall be drunken with their own Blood , as with sweet Wine . XI . The Lord Jesus , as he avenges the Wrongs and Injuries done to his People , so he will requite Kindnesses shewed to them . Such as feed the Hungry , cloath the Naked , visit the Sick , and those that are in Prison , for Christ's sake , shall be rewarded : Their Work of Faith , and Labour of Love shall not be forgotten ; yea , He that gives but a Cup of cold Water in the Name of a Disciple ; shall not lose his Reward . Which is a Reward of Grace , not Merit ; for there is no proportion between eternal Life , and the best of our Performances , yet God accepts of them . XII . The Lord Jesus loveth his People with such a strong and endeared Love , that he did not only fight with cruel Enemies in their behalf , but freely also received many Lashes and sore Wounds in his Body , and stood invincible , never yielding till Death : He made his Soul an Offering for Sin. Yea , Death it self was nothing to him , so that he might save his poor Church from Wrath , and eternal Misery . XIII . The Lord Jesus is full of Clemency , Compassion , and Tenderness of Bowels to all that humble themselves at his Feet . He resisteth the Proud , ( and will tear them in pieces ) but giveth Grace to the Humble . XIV . Sampson's Riddle is unfolded best in the slain Body of the Lion of the Tribe of Judah ; from thence comes all the Honey , the Sweetness of Grace and Glory . XV. None can deliver themselves out of Christ's hand , when he rises up for the Prey . XVI . That Person , whosoever he be , who applieth Christ's Blood by Faith , or hath every Faculty of his Soul , viz. the whole Man bathed therein , shall never be destroyed by the Devil , nor the Powers of Darkness . XVII . The Blood of Christ cures all Wounds , Cankers , and putrifying Sores of the Soul , or inward Man , when applied by the hand of Faith. Metaphor . THe Lion is cruel , blood-sucking , proud , preying , stony-hearted , malitious , a Devourer of Flocks and Herds , the very Tyrant of Beasts . Disparity . THe Lord Jesus is mild , merciful , tender-hearted , forgetting Injuries , the Preserver and Saviour of the innocent , poor , weak , and helpless Ones , &c. Inferences . 1. LEt the Ungodly tremble , who think Christ Jesus will never appear as a Lion , but always shew himself in his Lamb-like Disposition . Christ is a Lion as well as a Lamb , and will ere long rise up to the Prey . 2. What will become of the Murtherers and Destroyers of his Church , in the Day of his fierce Wrath , when he comes to make Inquisition for Blood ? 3. O that Sinners from hence would learn to prostrate themselves at his feet ! 4. This speaks much Comfort to the Godly ; He is full of Bowels , and like a Lion , able to defend and deliver them . 5. By Faith and Prayer let us strive to rouze up this Lion of the Tribe of Judah , to tear in pieces all his implacable Enemies . Christ the true Manna . John 6.50 . This is the Bread which cometh down from Heaven , that a Man may eat thereof , and not die . Rev. 2.17 . To him that overcometh , will I give to eat of the hidden Manna . CHRIST , and the Graces of Christ , are called Manna , the Antitype of that Manna that fell in the Wilderness , Exod. 16. Manna in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manah , preparare , to prepare , because it was Food prepared from Heaven for the Israelites in the Wilderness . Flacc. Illyricus , and others , say , That when the Israelites saw it like congealed Dew , or small Hail or Snow , lying up and down about the Camp , they asked one another , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What 's that ? what 's that ? And because of frequent Repetition , that it might be more easily pronounced , they added the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and pronounced Manhu , whence they retain the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man , Manna . Type . I. MAnna was a strange and mysterious thing at first to the Israelites , they knew not what it was . II. Manna was Food prepared from Heaven . III. Manna came down or descended from Heaven . IV. Manna was white , it was a pure , fair , and bright thing . V. Manna was round in Form and Figure . VI. Manna was a Gift , it was given to Israel freely , it cost them nothing . VII . Manna was given to all , to the Poor , as well as to the Rich ; none were forbidden to partake thereof . VIII . Manna was pleasant , it had all the Taste and Relish of Sweetness in it . IX . Manna did nourish well , and was given in great plenty . X. Manna was to be bruised in a Mill , that so it might become more useful for Food . XI . Manna was given equally to all the Israelites ; they had all a certain measure , not one more than another , were all Fellow-commoners ; every Man had his part , his Omer . XII . Manna was a small and little thing unto the Eye , like to a Coriander-Seed . XIII . Manna came down with the Dew , it was covered or hid as it were with Dew . XIV . Manna was not given to the Israelites , whilst they were in Egypt . XV. Manna fell round about the Camp of Israel , and in no other place . XVI . Manna was given to Israel in the Wilderness ; it was their only Food , whilst they remained in that desert State. XVII . It was gathered daily , except on the Sabbath , then there was none to be found . XVIII . They went out of their Tents to gather it . XIX . If Manna was kept or received otherwise than God ordained and appointed , it stank , and bred Worms . XX. Manna ceased when Israel came into Canaan . XXI . Manna was only given to the Israelites . XXII . Those that would receive the Benefit of Manna , were to eat it . XXIII . Manna came very seasonably to Israel , they had else starved . XXIV . Manna was to be kept , and put in a Golden Pot before the Lord , to remain in the Holiest for ever . XXV . Manna was loathed by those evil Murmurers on whom the Wrath of God fell , they esteemed it light Bread. XXVI . In the day before the Sabbath , in the night , Manna fell abundantly , that so they might gather it on that day , to provide Food for the Sabbath . Parallel . I. JEsus Christ is the Wonder of Men and Angels ; and when He came into this World , yea , to his own , they knew him not . II. Christ had a Body prepared of the Father , that he might be Food for Believers . III. Christ is the true Bread , or Manna from Heaven . IV. Sic Christus describitur , Apoc. 1. So is Christ described without Sin. V. Christ , respecting his Divinity , is infinite , perfect , and entire , no beginning , no end . VI. Christ is called a Gift , the choicest Gift that ever God bestowed , given freely for the Life of the World. VII . Christ is sent to all , to Jews and Gentiles , to the Small as well as the Great , to the Poor as well as the Rich ; none are excluded . VIII . Whatsoever is pleasant , sweet , and delicious in a spiritual sence , is found in Christ ; his Word is sweet as Honey , or the Honey-Comb : O taste and see how good the Lord is . IX . Christus sufficit ad omnes , &c. Christ is very sufficient and plentiful , there is in him enough to nourish and feed all . What Soul is there but may be filled to the full , if he comes to Christ ? X. Christus , ut animis nostris cibus esset , doloribus mortis in Cruce contundebatur : Christ , that he might be Food for our Souls , was bruised : It pleased the Father to bruise him . XI . All true Israelites have their equal Share in Christ , a whole Christ is given to every Saint ; they have all one Portion , one Husband , one Kingdom and Crown , that fadeth not away . XII . Christ was little , low , and contemptible in the Eyes of the World , of no reputation . XIII . Christ came down with the Dew of the Spirit , being baptized or covered therewith , hence called , as some conceive , hidden Manna . XIV . Christ , who is the true Manna , is not given to Unbelievers , that remain in Bondage and Slavery , under the Power of Sin and Satan . XV. Christ is conversant within the Limits of his Church . The Graces of the Spirit fall upon Mount Hermon ; the Dew descends upon the Mountains of Zion . There God commanded the Blessing , even Life for evermore . Christ walks in the midst of the Golden Candlesticks . XVI . Christ , and the Blessings of Christ , are given to us , who are in the Desert or Wilderness of this World. We have no other Food for our Souls , but are to live upon Christ by Faith , so long as we are in this howling Wilderness . XVII . Those that would have Christ , must seek him in the Time God hath appointed . In the Day of the glorious Rest or Sabbath , that remains to the People of God , there will be no Christ , no Manna for Sinners . XVIII . We must go out of the old Man , and sensual Rests , and Love of this World , if we would participate of Christ. XIX . The Sacrament of the Lord's Supper , or any other Institutions of Christ , made use of , or received in other manner than Christ hath ordained and appointed , it stinks in the Nostrils of God , and is abhorred by good Men. XX. Living by Faith , and our being fed by Ordinances , will cease when we come to Heaven . XXI . Christ , and the Bread of Life , is only given to Believers . XXII . Those that will receive saving Benefit by Christ , must receive and eat him spiritually by Faith. XXIII . Christ was promised seasonably , and came seasonably into the World , in the very nick of Time. In due time Christ died for the Vngodly . We had perished else for ever . XXIV . Christ is glorified in Heaven , in his human Nature , at the right-hand of God , and abides there for ever for the Faithful . XXV . Jesus Christ , in his Word , Ordinances , and Administrations , is loathed by carnal and ungodly Men ; yea , and many account Christ's good Word light Bread. XXVI . Christ now before the last day , the beginning of the true eternal Sabbath , is more fully revealed , that so poor Saints might be provided for , before the everlasting Rest , and End of Time comes . Type . I. THe Manna was Food for the outward Man , for the Body only . II. Manna was eaten by many that were wicked , tho of the National Church of the Jews . III. Manna did corrupt and putrify . IV. Manna was only found at some certain times , it melted away when the Sun rose . V. Those that did eat of Manna in the Wilderness are dead , they perished . VI. The Manna that was reserved in the Holiest , was spoiled , and did perish . Disparity . I. CHrist is Food for the Soul. II. Christ is not Food for , nor received by any , but those who are truly godly , and Israelites indeed . He that eateth me , even he shall live by me : He that eateth my Flesh , dwelleth in me , and I in him . III. Christ , the true Manna , can never corrupt , but abideth for ever . IV. Christ is ever the same , and always to be found by those that seek him aright , both in Prosperity and Adversity , to his Elect. V. Those that eat of the spiritual Manna shall never die . He that believeth is passed from Death to Life , and shall not come into Condemnation . This is the Bread that came down from Heaven , that a Man may eat thereof , and not die . VI. But our heavenly Manna abides still in the holy Place . See Christ the Bread of Life . Christ a King. Rev. 7.14 . And the Lamb shall overcome them , for He is Lord of Lords , and King of Kings . See 1 Tim. 6.15 . Rev. 19.16 . BY the Lamb is meant JESVS CHRIST , which is evident and indisputable ; the Dignity to which he is advanced is the highest among the Sons of Men , Potentate , Son or Man of Power , King of Kings , &c. There is no higher Name or Title to set forth Dignity amongst Men , than Kings or mighty Potentates . 'T is one of the Titles of the Most High , the God of this Blessed Lamb , and indeed it originally belongs to him , but he is pleased to bequeath it unto Men , for which reason they are called Gods on Earth : I said ye are Gods , but you shall die like Men , and fall like the mortal Princes . God is in the Congregation , He judgeth among the Gods. This King , invisible , immortal , the only wise God , hath chosen a Vicegerent to represent him to his Subjects , hath placed his Name in him , not only Wonderful Counsellor , and the Man that is his Fellow , but as King , the chief of Titles in this lower World. By this the Royal and most renowned Branch , that ever sprang from the Loins of Jesse and David , is set forth . Upon which we note , That JESVS , the Lamb of God , is compared to , and represented by the most magnificent Title of King , the highest and chiefest of Kings . And indeed there is nothing doth more fully set forth the Glory , Power , and Splendor of Christ , than this ; as will appear , if we consider these following Particulars . Metaphor . I. A King is usually very highly descended , comes to his Dignity by Inheritance , is the Son of a Noble . II. A King hath , or ought to have great Qualifications , having the advantage of such Education ; to his natural Wisdom is added Skill in Politick Affairs , even the Knowledg of the Laws of his Kingdom . III. Kings are sometimes chosen or appointed , as Solomon was by David his Father , or as Alexander by Philip his Father ; or else by the People , as was David , and many others . IV. Kings are anointed as well as chosen . Samuel anointed Saul . 'T was a Divine Ceremony , much in use at the consecrating of Kings in the Kingdom of Israel . V. Kings are proclaimed at their Instalment . Samuel said to all the People , See him whom the Lord hath chosen : And all the People gave a Shout , and said , God save the King. VI. A King , after he is anointed and proclaimed , enters upon his Government . VII . Kings ( de jure ) have a Palace by Right belonging to them , whether they are in immediate possession or not . VIII . Kings have great Attendants belonging to their Courts , tho they be not visible in all parts of their Dominions . IX . Kings are invested with Power ; they have sometimes some of them less at the first entrance upon their Kingdom , than afterwards ; as David's was , who had but two Tribes at his entrance . X. Kings have many Subjects , who subscribe to their Power . XI . Kings have Laws and Rules to govern by . XII . Kings , tho they rule well , are not loved and honoured by all , are often troubled with Rebels , and Sons of Belial . XIII . Great Kings have large Dominions , as Nebuchadnezzar , the Golden Head , who was over an hundred and twenty seven Provinces . XIV . Kings have a Prerogative in their own Dominions , to make Peace and War when they please . XV. Kings have a Crown to wear , a Scepter to wield , and a Throne to sit upon . XVI . Kings have the Privilege of a Grand Council , to advise with in Matters of Importance . XVII . Kings have the Privilege and high Prerogative of sending Embassadors , to treat with States and Kingdoms about Affairs of Publick Good. XVIII . A King ordains and constitutes Officers , or makes Substitutes , to whom he doth delegate Power to execute his Will and Laws to all his Political Body . XIX . Kings do vouchsafe Security and Protection to their Subjects ( sometimes , ) by good Counsel , and eminent Acts of Providence . XX. Kings have Courts of Judicature , both high and inferior , for the Punishment of Offenders , according to their Rank and Degree . XXI . Kings have many and great Prerogatives , Rights , Privileges , and Excellencies pertaining to them ; as to receive Petitions , and pardon Offenders ; to confer Honour , and give Commissions ; to have Tribute paid , and keep an Exchequer ; to shut out and scatter wicked Persons , and thereby become a Terror to them that do evil , and a Praise to them that do well . Parallel . I. THe Lord Jesus Christ , our great King , comes to this Dignity by Birth ; he is eldest Son to a mighty Emperor , and so right Heir to Kingship : When he bringeth the First-begotten into the World , &c. He is the First-born of every Creature , and thereby Heir of all things . He hath by Inheritance obtained a more excellent Name than they , ( viz. the Angels . ) II. The Lord Jesus Christ hath glorious Qualifications . He is not only endued with natural Wisdom , and that far beyond Solomon , ( A greater than Solomon is here ) ; but hath had the Advantage also of such Education that none ever had , being brought up with God himself . He hath all the Treasures of Wisdom in him , is skill'd in all Politicks , hath knowledg in all Laws ; nothing passeth his Skill : Thou knowest all things . He is called the Wisdom of God : Christ , the Power of God , and the Wisdom of God. III. Jesus Christ was chosen to be King by God the Father , as 't is said , I have exalted one chosen out of the People . And tho the Fathers or Elders amongst the Jews refused him , yet the Children gave their Vote for him , crying , H●●sannah to the Son of David . IV. Jesus Christ was anointed with the Oil of Gladness above his Fellows . He was by the Holy Spirit consecrated King for ever : The Spirit of the Lord is upon me , because the Lord hath anointed me , &c. V. Jesus Christ was likewise proclaimed ; first , by the Angels , To you is born in the City of David a Saviour , which is Christ the Lord : Afterwards by the Wise Men , at Jerusalem , and at Herod ●●s Court ; by a Star , and by the Shepherds at Bethlehem . VI. This did Jesus Christ in three eminent Cases : 1. In speaking comfortably to all his Loyal Subjects , as you may see in Mat. 5. at large . 2. In giving Laws , and expounding Difficulties , as you may see in Mat. 6. at large . 3. In bestowing his Bounty upon the Poor , releasing Prisoners that were bound , and in appointing an Hospital for the Sick. VII . Jesus Christ hath a Right to the highest Palaces in this World , as he was born Heir to the Universal Emperor , by whom he was at last advanced to the great Palace of the highest Heavens , called the holy Palace . VIII . Jesus Christ our great King , had the Attendance of Angels , who shewed their Allegiance , and paid their Homage and Service at sundry times , as there appeared Occasion for them . 1. They proclaimed him . 2. They attended his Person , to assist him in his Straits . 3. They assisted his other Servants . 4. They declared his Resurrection from the Dead . 5. They assured his coming in Glory after his Ascension . 6. They are appointed to bear him company , and to attend him at his coming from Heaven the second time . The Son of Man shall come , and all the holy Angels with him . IX . Jesus Christ is invested with Power , All Power is given to me in Heaven and Earth ; tho at the first entrance upon his Kingdom , in the days of his Flesh , his Power did not appear so splendent and glorious , as it will hereafter . X. Jesus Christ hath many Subjects assigned him by God , which subscribe to his Power : Some voluntarily , as the Angels ; others by force , as the Devils ; and by virtue of his commanding Power , as the Winds and Seas , which obeyed him . XI . Jesus Christ received Commandment from the Father , from which he would never swerve ; and also published and established Laws , to be observed as Rules of Government to the end of the World. XII . Jesus Christ rules and governs so well , that his worst Enemies could not , cannot charge him with Evil ; yet they did not , do not love and honour him ; but the Sons of Wickedness rose up , and still do rise up in Rebellion against him : I honour my Father , but you dishonour me , a Man which hath told you the Truth , this did not Abraham . Bring out those mine Enemies , &c. XIII . Jesus Christ hath great and large Dominions , all Power in Heaven , Earth , and Hell. He is the Head of all Principalities and Powers in Heaven , he is the Head of every Man on Earth , and hath the Command of all the infernal Spirits in Hell. XIV . Jesus Christ hath this great and high Prerogative , to make Peace , or to proclaim Peace to all the Sons of Men upon Submission ; and to send a Sword , where his just Prerogative is resisted . In whatsoever House ye enter , first say , Peace , if the Son of Peace be there , &c. I came not to send Peace , but a Sword. XV. Jesus Christ , that was made a little lower than the Angels , for the suffering of Death , is crown'd with Glory and Honour , &c. The Scepter of thy Kingdom is a right Scepter . As I have overcome , and sate down with my Father upon his Throne . XVI . Jesus Christ hath the Father and Holy Spirit , without whose Counsel he acteth nothing , either in the Affairs of Heaven , Earth , or Hell. There are three that bear Record in Heaven , the Father , the Word , and the Spirit ; and these three are one . Of this Council Offenders are in danger , and to this Council grand Criminals are delivered up for Punishment . XVII . Jesus Christ hath the peculiar Prerogative to send Embassadors . He sent the twelve Apostles to the World , who said , We are Embassadors for Christ. And He sent his Angel to the Churches , to treat with them about their present and eternal Welfare : I Jesus have sent mine Angel , &c. XVIII . Jesus Christ makes Substitutes to this end . By him Kings reign , and Princes decree Justice : By him Princes rule , and Nobles , even all the Judges of the Earth ; these for the World. And when he ascended up on high , he gave some Apostles , and some Prophets , and some Evangelists , and some Pastors and Teachers , for his Church ; by this , shewing that He is supreme Head in all Causes , Ecclesiastical as well as Civil . XIX . Jesus Christ saved the Gospel-Church before the Destruction of Jerusalem , by giving them counsel to flie upon the sight of Signs ; and the Legal Church in the Wilderness , by the convenient Providences of a Pillar of Fire by Night , and a Pillar of a Cloud by Day . He was the Angel of God's Presence that saved them , and marvellously hath he , and doth he now save and preserve his Church from Popish Rage and Cruelty , in this and other Nations . XX. Jesus Christ hath a high Court of Judicature in Heaven , where he judgeth Emperors and Kings , that are out of the power and reach of a human Hand ; from whence he sends Angels , who are higher than they , to punish them for Pride and Oppression ; as in the Case of Nebuchadnezzar , who was by the holy Ones cast from his Throne ; and Herod , who was smitten by an Angel for his Pride : And a lower Court , where his Church , for him , and in his Name , judgeth Delinquents of a lower Rank . XXI . Jesus Christ hath many great Prerogatives , Rights , Privileges , and Excellencies pertaining to him . 1. He receives Petitions : Lord Jesus , receive my Spirit . 2. He pardons Offenders : The Son of Man hath Power to forgive Sins . 3. He confers Honour : I thank Christ Jesus , who hath put me into the Ministry . 4. He gives Commissions : Go ye into all the World. 5. He receives Tribute : The honourable Women ministred unto him not without reason , for he was Lord of all . 6. He keeps an Exchequer , called the unsearchable Riches of Christ. 7. He shuts evil Persons out of the Church , as he served Judas , and will shut them out of the new Jerusalem at the last Day . He scatters Wickedness by his Laws and Doctrine of Holiness . He takes care of his Subjects , and smites those that persecute his Church . He is a Praise to all them that do well , and much more will be , when he advanceth his Saints to be Rulers over many Cities , and sets them upon Thrones ; and he pronounces the Sentence , Well done , good and faithful Servant , enter into the Joy of thy Lord. King. I. THe Kings of the Earth do not create their Subjects . II. The Kings of the Earth are naturally weak , and many ways defective in point of Qualification . III. The Kings of the Earth are ordinarily made and instituted by Men. IV. The Kings of the Earth have their Political Power , Strength and Maintenance from their People . V. Kings have their Power limited and confined to a certain part of the Earth . VI. The Kings of the Earth may be over-reached in their Politicks , as Solomon was by Women . VII . The Kings of the Earth may alter from better to worse , and turn Tyrants , as too many have formerly done . VIII . The Kings of the Earth may be toss'd from their Thrones , and have their Kingdoms taken from them by an invincible Force , which they cannot withstand ; as in the Case of Nebuchadnezzar , and many others . IX . The Kings of the Earth are mortall , and must die : I said ye are Gods , but you shall die like Men , and fall like one of the Princes . Mors pulsat aequo pede pauperum Tabernas , Regúmque Turres . — Horat. X. The Kings of the Earth , even the greatest and highest amongst them , are but the Sons of Earth , earthly , very low and meanly descended , in comparison of Christ. XI . The best and greatest Honours and Favours the Kings of the Earth can confer on Men , are temporal and fading . XII . The Kings of the Earth , in their Execution of Wrath , and taking Revenge , can but hurt and kill the Bodies of their Enemies ; the Soul is out of their reach . Disparity . I. JEsus Christ , the King of Kings , created his Subjects , both Angels and Men : Whether they be Principalities or Powers , Things in Heaven , or Things on Earth , all Things were made by him , and for him . II. Jesus Christ hath more than the Strength of an Unicorn , is called the Lion of the Tribe of Judah , hath all the Treasures of Wisdom and Knowledg , yea , all Fulness . III. Christ is a King made and set up immediatly by God himself , who hath made him higher than the Kings of the Earth , and set him King for ever upon the holy Hill of Zion . He hath exalted one chosen out of the People . IV. Christ's Riches and Strength are of and from himself . He that has the Power of the Godhead dwelling bodily in him , needs not Strength or Maintenance from others . V. Jesus Christ is Lord of all , hath all Power in Heaven and Earth committed to him . He hath an unlimited Power . Angels and Principalities are subject to him ; he is set up over all the Works of God's hands . VI. Jesus Christ is the Wisdom of God , and could not be circumvented by great Beelzebub , who is the most subtil Politician ; all his mysterious Stratagems were to Him , but as the Cords of Tow to Sampson , in the Mightiness of his Divine Strength . This great Captivity Jesus led captive ; and having spoiled Principalities and Powers , he made a shew of them openly , and was with a most Majestick Triumph attended to his Throne in Heaven . VII . But Jesus Christ being naturally and essentially good , abides immutably so , is the same yesterday , to day , and for ever . VIII . But Jesus Christ is for ever set down at the right hand of God , upon the Throne of his Excellency , and there will continue till the end of Time , till all his Enemies shall be made his Footstool . He will overthrow the Dragon with all his Infernal Force , so that there shall be no more Place found for them , and in a short time will swallow up Death in Victory : The last Enemy that shall be destroyed is Death . IX . But Jesus Christ , being raised from the Dead by the Glory of his Father , dies no more , Death hath no more dominion over him . I am he that was dead , and am alive ; and behold , I live for evermore , and have the Keys of Death and Hell. To Him it is said , Thy Throne , O God , is for ever and ever ; a Scepter of Righteousness is the Scepter of thy Kingdom . X. Jesus Christ is highly discended , the immediate Off-spring of God , greater in point of Pedegree than all the Sons of Nobles , called in Scripture the Man of God's Right-Hand , his Fellow . He thought it no Robbery to be equal with God. The second Man Adam is the Lord from Heaven . Therefore truly called the Lord of Glory : Had they known him , they would not have crucified the Lord of Glory . XI . But Jesus Christ , the King of Heaven , can confer Honours , and enrich with such Favours , as are everlasting : With him are durable Riches , and Righteousness . He hath promised a Crown which never fadeth away . XII . But the Lord Jesus can destroy both the Bodies and Souls of Men , whether Kings , or mighty Ones of the Earth , that are his Enemies ; and make them cry out to the Rocks to fall on them , and to the Mountains to cover them , and hide them from the Wrath of the Lamb , who can cast the Dragon , the Beast , and the false Prophet , with all their Adherents , into the Lake that burns with Fire and Brimstone . Inferences . I. FRom hence we may plainly see the clear and undoubted Right which the Lord Jesus Christ hath to all the Works of God's hands . 1. By his great Descent , he is the natural Son of God : The Word was with God , and the Word was God ; and , Being in the Form of God , thought it no Robbery to be equal with God ; called , the Man that is God's Fellow . 2. He is qualified ; 3. He is chosen ; 4. Anointed ; 5. Proclaimed . All which may challenge a Right to a Regal Power . II. From hence we infer the undoubted Duty of all , ( both Angels and Men ) to obey him . Emperors , Kings , Princes , Nobles , and all the Judges of the Earth , owe Homage and Service to him , therefore commanded to k●●ss the Son , &c. III. From hence we infer the good and happy State of all his Friends and Favourites ; He both can and will do great things for them , gives great things unto them , saves them from Sin , Death , and the Devil : He will invest them with a Kingdom , a Crown , a Throne , and unspeakable Glory : Which Eye hath not seen , nor Ear heard , neither hath it entred into the Heart of Man to conceive , the Things which God hath laid up for those that love him . IV. Moreover , from hence we may infer , what the sad and miserable State of his Enemies will be without Repentance , and the Necessity of their Submission to Him , even Emperors , Kings , Princes , Nobles , Captains , Armies , Freemen , Bondmen , even all both small and great . He hath Power to punish all Treasons , Rebellions , Affronts , Misdemeanors , and Indignities whatsoever . All that will not hear and obey him , shall be destroyed . He will speak to them in his Wrath , and vex them in his sore Displeasure . His Enemies shall be cloathed with Shame . All that hate him shall be confounded , and flie before him . They shall be like the Dust , how great soever . They shall call for the Rocks to fall on them , and to the Mountains to cover them , from the Face of him that sits upon the Throne , and from the Wrath of the Lamb. V. From hence we are taught to observe , That it is our Duty , 1. To adore , reverence , and honour Him. 2. To obey and keep his Law. 3. To trust in Him only for Defence and Protection . 4. To pray , that He would take to him his great Power , and reign . O blessed Son of David , King of the Jews , King of Israel , Lord of the Gentiles , Governor of Nations , and King of Kings , thy Kingdom come , that thy Will may be done in Earth as it is in Heaven . VI. From hence we infer the happy State that the whole Universe shall be in , in God's appointed Time , when this good , great , and mighty Potentate shall take to him his great Power , and obtain a full Possession of all his Right . When the Heavens shall rain down Righteousness , and out of the Earth shall spring forth Joy : The Mountain's shall drop new Wines , and the Hills shall flow with Milk. The Light of the Moon shall be as the Light of the Sun , and the Light of the Sun as the Light of seven Days . The Heavens shall rejoyce ever us , and drop Fatness ; the Weary shall be at Rest , and break forth into Singing . A Jubilee shall be proclaimed , and Persecution no more heard . Judgment shall run down like Water , and Righteousness like a mighty Stream . Every Man shall sit under his own Vine , and under his own Fig-Tree , and none make him afraid . Peace to all the Ends of the Earth . Swords beaten into Plowshares , and Spears into Pruning-Hooks ; no Nation lifting a Sword against his Neighbour , no levying War any more . No more Earthquakes , nor Famine , but a fruitful and peaceable Earth . The poor Man shall overtake the Reaper , and the Treader of Grapes him that soweth Seed : And the Mountains shall drop sweet Wines , and the Hills shall melt . The Captivity of Israel shall be brought again , they shall build the old waste Places , and plant Vineyards , and drink the Wine thereof , make Gardens , and eat the Fruit thereof . Come to Zion with Songs , and everlasting Joy , where this King shall sit , and appear in his Glory . Israel shall rejoyce , and Judah shall be glad . It shall fare well with the whole Creation : For the Ox and 〈◊〉 Asse , that eare the Ground , shall eat clean Provender , winnowed with Fan and Shovel . The Effect of his Kingdom shall be Peace ; for the Righteous shall flourish , and have abundance of Peace , and the Fruit of its Righteousness and Assurance for ever : For not only the People shall be all righteous , but upon the Bells of the Horses there shall be , Holiness to the Lord. And the Ransomed shall come to Zion , with everlasting Joy upon their Heads . They shall obtain Joy and Gladness ; and all Sorrow , Heaviness , and Sighing shall flie away : For as the Earth bringeth forth her Bud , and as the Garden flourisheth with Things that are sown in it ; so shall the Lord God ma●● Righteousness and Praise spring forth before all the Nations . Blessed be God. Christ a Priest. Heb. 7.17 . For he testifieth , Thou art a Priest for ever after the Order of Melchisedec . Vers. 26. For such an High-Priest becometh us , who is holy , harmless , undefiled , separate from Sinners , and made higher than the Heavens . Type . I. THe High-Priest was taken from among Men , but it behoved him not to have any Blemish . II. The Priest assumed not to himself this Office , but was called to it of God ; they were consecrated by Imposition of Hands , when they were twenty five Years old . III. The Priests were anointed with Oil , and washed with Water . Thou shalt take thee anointing Oil , and pour it upon his Head , and he shall wash his Flesh in Water . IV. The Priest was gloriously cloathed : Thou shalt make holy Garments for Aaron thy Brother , for Glory and Beauty . V. The Priest was to have a holy Crown upon his Head. VI. The Priest's Body and Loins were to be covered with clean Linnen . VII . The High-Priest bore the Names of the Tribes of Israel upon his Breast , when he went in before the Lord. VIII . The High-Priest had Vrim and Thummim upon his Breast . IX . The High-Priest had an engraven Plate of Gold : Thou shalt make a Plate of pure Gold , and engrave upon it , like the engraving of a Signet , HOLINES TO THE LORD : And it shall be upon Aaron's Forehead , that Aaron may bear the Iniquity of the holy Things ; and it shall always be upon his Forehead , that they may be accepted before the Lord. X. Aaron the Priest was Moses's Mouth to the People . XI . The High-Priest was not to marry a Widow , a divorced Woman , nor an Harlot , but a chast Virgin. XII . The Priest's work was to offer Sacrifices for the Sins of the People : For every High-Priest is ordained to offer Gifts and Sacrifices , &c. XIII . The Priest was to take the Blood of the Bullock , and dip his Finger in it , and sprinkle seven times the Mercy-Seat , &c. and likewise the Blood of Calves and Goats , and he sprinkled the Book , and all the People , the Tabernacle , and the Vessels of the Ministry . XIV . The Priest's Garments were to remain after him , to cloath and adorn his Sons withal . XV. The Priests were to sound the Trumpets , which ( as Mr. Godwin observes ) were twofold , sometimes an Alarm to War , sometimes to assemble the People . XVI . The Priests of the Lord were to teach the Law to the People : The Priest's Lips should keep Knowledg , and they should seek the Law at his Mouth . XVII . The Priest was to judg of the Plague of the Leprosy , and to pronounce clean , or unclean . XVIII . The Priests under the Law made and anointed Kings . Jehoiada the Priest , and his Sons , anointed Joash King of Judah . XIX . The Priests were to appoint Officers over the House of God ; and it did not appertain to the Civil Magistrate to intermeddle in the Priest's Office. See the Case of Vzziah , 2 Chron. 26.20 . XX. The Priests of the Lord were to bless the People . XXI . The High-Priest only went into the Holiest of all , and that not without Blood , to make Atonement . XXII . The High-Priest only made the Perfume for Burnt-Offerings ; and it might not be applied to any other use , but to burn before the Lord. XXIII . The Death of the High-Priest set the guilty Person , or Man-slayer free , who had fled to the City of Refuge : After the Death of the High-Priest , the Slayer shall return to the Land of his Possession . By the High-Priest's Death an Atonement was made for him , saith Mr. Ainsworth . XXIV . The High-Priest brought the Bodies of those Beasts ( whose Blood was brought into the Sanctuary ) to be burnt without the Camp. Parallel . I. CHrist was of the Race of Mankind , of the Seed of David according to the Flesh : Forasmuch as Children are Partakers of Flesh and Blood , he likewise took part of the same ; but was altogether pure , spotless , without the least Stain of Sin. II. So Christ glorified not himself , to be made an High-Priest ; but he that said unto him , Thou art my Son , &c. and in another place , Thou art a Priest for ever , &c. The Father invested him in this Office : Him hath God the Father sealed . He was baptized , and the Spirit came down visibly upon him , when he was about thirty Years old . III. Christ was anointed with the Oil of Gladness above his Fellows . How God anointed Jesus of Nazareth with the Holy-Ghost , and with Power . He had also immaculate Sanctity and Purity in him . IV. Christ was said to be glorious in his Apparel , cloathed with the Divine Nature as with a Garment ; he was adorned with perfect and compleat Righteousness . V. Signifying ( saith Mr. Guild ) the Deity of Christ , which as a Circle hath neither beginning nor end ; and the Royal Dignity , whereby he is advanced to be the Supreme Head in all things to his Church , or his Kingship . See Goodwin's Moses and Aaron . VI. Christ's Humanity is cloathed with true Holiness , which is compared to fine Linnen , clean and white . VII . The Lord Jesus , as our High-Priest , presents , ●●or bears the Remembrances of all his faithful People upon his Heart , when he appears before God to make Intercession for them : He knows his own Sheep by Name . VIII . Christ hath in him the Perfection of true Light , Beauty , and Holiness . Vrim and Thummim signified Christ's Prophetical Office , whereby He , as a standing Oracle to his Church , answers all Doubts and Controversies whatsoever . IX . Christ is the real Antitype of this engraven Plate , in likeness of a Signet , Holiness to the Lord , in that the Father hath actually communicated to him his Nature , who is the express Image of his Person , a glorious Representation of him to us , being able to bear , and hath born our Iniquities : The Lord hath laid on him the Iniquities of us all . X. Christ is the Mouth of the Father to the Sons of Men ; He is called the Word of God. God hath spoken unto us by his Son. XI . Christ's Church must be a pure Virgin , chast , unstained with Superstition or Idolatry , giving neither Love nor Worship to any other ; Christ owns none but such a People for his Spouse . XII . Christ offered up his own Body , as a Sacrifice for our Sins : He appeared to put away Sin , by the Sacrifice of himself . Christ was once offered to bear the Sins of many , &c. XIII . As Christ was offered upon the Cross for the Sins of Mankind , as a propitiatory Sacrifice ; so must his Blood in a spiritual manner be sprinkled upon our Consciences , that we may be cleansed from our Sins , and accepted in the sight of God. Let us draw near with a true Heart , in full assurance of Faith , having our Hearts sprinkled from an evil Conscience , &c. For if the Blood of Bulls and Goats , and the Ashes of an Heifer , sprinkled the unclean , sanctified to the purifying of the Flesh ; how much more shall the Blood of Christ , who through the eternal Spirit offered himself to God , purge your Consciences from dead Works , to serve the living God ? But ye are come to Mount Zion , &c. — And to Jesus , the Mediator of the new Covenant ; and to the Blood of Sprinkling , that speaks better things than the Blood of Abel . XIV . Christ's Righteousness remains for ever , to cloath and adorn all true Believers . 'T is the Wedding-Garment , whosoever hath it not , shall be shut out of the Marriage-Chamber , and cast into utter Darkness . XV. Christ sounds the great Trumpet of the Gospel , for the assembling and gathering together of his Elect to himself , from all the four Quarters of the Earth ; and will sound an Alarm at the last Day , to the general Judgment . The Trumpet shall sound , and the Dead shall be raised , &c. XVI . Christ is the great Teacher of God's Law ; 't is he that gives us the knowledg of Salvation , that guides our Feet into the way of Peace . We must seek the Law , i. e. the Mind and Will of God , at his Mouth , who shews us plainly of the Father . His Tabernacle is only standing ; not Moses's , not Aaron's , not Elias's , but Jesus's : This is my beloved Son , hear him . He is the last and only Teacher sent from God. XVII . Christ is Judg concerning the Plague of every Man's Heart , what Sin is deadly , and what not . Tho there is no Sin venial , as the Papist's affirm , yet there is much more danger and evil in some Sins , than in others . As for example , 'T is worse to have Sin in the Affection , than in the Conversation ; to love it , than to commit it . The best of Saints have not been without Sin ; Infirmities have attended them , yet they loved them not . 'T is a loathsom thing to a true Believer : That which I hate , that do I. The Priest was to pronounce a Man utterly unclean , if the Plague was got into his Head : So if a Man's Judgment , Will , and Affection , are for the ways of Sin ; if they chuse and love that which is evil , Christ the High-Priest , in his Word , pronounces such unclean . When Men approve not of God's ways , because they forbid , and give no toleration to their beastly Lust and Sensuality , and from hence secretly contemn Religion in the strictness of it ; these surely have the Plague in their Heads . XVIII . The Lord Jesus makes and anoints many to be Kings ; for besides his acting towards Men , in bringing of them to their Thrones and Kingdoms , as 't is said , By me Kings reign , he makes all his Saints Kings and Priests , and they shall reign on Earth . XIX . Christ hath the absolute Power of appointing what Officers should be in his Church : He gave some Apostles , some Prophets , some Evangelists , some Pastors and Teachers . Those that make any other spiritual Office or Officer , than Christ hath ordained , will be found grand Criminals in the great Day . XX. Christ was sent to bless the People , by turning every one of them from the evil of their Ways ; to give Pardon , yea , the holy Spirit , and eternal Life , to as many as believe on him . XXI . Christ entred into Heaven it self alone for us , as Mediator , through the Merit of his precious Blood , shed to make Atonement once for all , there to appear in the presence of God for us . Neither by the Blood of Goats and Calves , but by his own Blood , he entred in once into the holy Place , having obtained eternal Redemption for us . XXII . Christ only makes the Prayers of the Saints to come up into the Nostrils of God , through his own Mediation , as sweet Incense ; and no other Prayer must be made to God , but such only as the High-Priest directeth us in . XXIII . Christ's Death makes an Atonement for all guilty Sinners , that flie to the spiritual City of Refuge , not for the Man slayer only , but for the Adulterer , Drunkard , and Murderer also ; all , whoever they be , that take hold of God in Christ by a lively Faith , are set at liberty , and for ever delivered from the Avenger of Blood , and all spiritual Thraldom whatsoever . XXIV . Jesus also , that he might sanctify the People with his own Blood , suffered without the Gate , that so we might from thence go forth unto him without the Camp , bearing his Reproach . Type . I. THe Jewish High-Priest was taken of the Tribe of Levi , and so was after the Order of Aaron . II. The Jewish High-Priest was made without an Oath , and after the Law of the carnal Commandment . III. The High-Priests under the Law were Men that had Infirmities , and needed to offer up Sacrifices for their own Sins . IV. The Priests under the Law offered up Sacrifices of Sin continually : Every Priest standeth daily , ministring or offering often the same Sacrifices , which cannot take away Sins . V. The Priests under the Law offered up the Bodies of Beasts , and it was impossible that the Blood of Bulls and of Goats could take away Sin , or purge the Conscience , or make the Comers thereunto perfect . Hence 't is said , there was a Remembrance of Sin every Year . VI. The High-Priest under the Law had a Successor ; there were many , because they were not suffered to continue by reason of Death . VII . The Priest under the Law , and the Sacrifices , were two things . VIII . The Priest under the Law entred into the holy Place , with the Blood of Bulls and Calves . IX . The Priest under the Law offered Sacrifices only for the Jewish Nation , or Israel according to the Flesh. Disparity . I. CHrist sprung of the Tribe of Judah , and not after the Order of Aaron , but after the Order of Melchisedec . Wherefore the Priesthood being changed , there is of necessity a Change of the whole Law. II. Christ was made a Priest with an Oath : By so much was Jesus made a Surety of a better Covenant . III. But Christ is an High-Priest without Infirmity : For the Law maketh Men High-Priests , which have Infirmity ; but the Word of the Oath , which was since the Law , maketh the Son , who is consecrated for evermore . For such an High-Priest became us , who is holy , harmless , undefiled , separate from Sinners , and made higher than the Heavens . IV. Christ having offered up but one Sacrifice for Sin , sate down at the right-hand of God. Nor yet that he should offer himself often , as the High-Priest entred into the holy Place , — For then must he have often suffered since the Foundation of the World ; but now at the end of the World hath he appeared to take away Sin , by the Sacrifice of himself . Christ once suffer'd to bear the Sins of many , &c. By one Offering he hath perfected for ever them that are sanctified . V. Christ offered up his own Body , which was the Antitype of all those Legal Sacrifices : By which we are sanctified , through the offering up the Body of Christ once for all . Those Sacrifices cleansed only ceremonially : The Law made nothing perfect , but the bringing in of a better Hope did . Christ's Blood , who through the eternal Spirit offered himself without spot to God , purges the Conscience from dead Works , to serve the Living God. The Blood of Christ cleanses us from all Sin. VI. Christ , because he continueth for ever , hath an unchangeable Priesthood . He hath none , needeth none , can have none to succeed him in the Priesthood , seeing he ever liveth , and hath taken the whole Work upon himself , being infinitely able and sufficient to discharge the whole Trust reposed in him . VII . Christ is both Priest and Sacrifice . The Divinity , or eternal Spirit , offered up the Humanity , as an acceptable Sacrifice unto God. VIII . Christ entred into the Holiest by his own Blood , having obtained eternal Redemption for us . IX . Christ offered up a Sacrifice both for Jews and Gentiles . He is a Propitiation for our Sins , and not for ours only , but for the Sins of the whole World. Corollaries . I. FRom hence we may learn , that without the Blood of Christ offered up as a propitiatory Sacrifice to God , there is no Remission of Sin , nor eternal Life . God's Wrath is only appeased by a Sacrifice ; and this was clearly hinted from the beginning . II. From hence we may learn , how far the Priesthood of Christ , and the Gospel-Covenant , doth excell that of the Law ; moreover , the End and Design of God in the one , and in the other . Many things have been briefly touched , wherein the great Differences do consist ; some of which , for the sake of the Weak , I shall reiterate in this place . The Priest under the Law was a mortal Man ; Christ God-Man . Those Priests were Sinners themselves , and needed a Sacrifice for their own Sins ; Christ was without Sin , and needed no Offering for himself , Christ offered up his own Body on the Tree . Those Sacrifices were the Shadow ; the Sacrifice of Christ is the Substance of them . The Priest and Sacrifice is the Type , Christ the Antitype . Those Sacrifices could not take away Sin , nor purge the Conscience ; Christ's Sacrifice doth both . III. Moreover , this reprehends such as slight and invalidate the meritorious Sacrifice of Christ , and account his Blood to have no more virtue nor efficacy in it to Justification , than the Blood of any godly Man. IV. It also calls upon all faithful Christians , to study the Nature of Christ's Priesthood more and more ; much of the Mystery of the two Covenants consisteth in Priesthood and Sacrifice , there is something in it hard to be understood . V. This greatly detects the Ignorance and abominable Error of the Romish Church , that continues to offer up fresh Sacrifices for Sin ; as if Christ had not offered up a sufficient Sacrifice once for all , or that he needeth Competitors , and Help , to atone and make Peace between God and Sinners . VI. It may also confute their blasphemous Notion concerning Christ's Priesthood , as if it passed from him unto them ; whereas nothing can be more plainly asserted , than his continuing a Priest for ever . His Priesthood is unchangeable , exercised in his own Person , as a principal part of the Glory of his Office ; and on the discharge of it , depends the Churches Preservation and Stability : He ever lives to make Intercession for us . And every Believer may from hence go with confidence unto Him in all their Concerns , for Relief and Succour , who Himself is said to be touched with the feeling of our Infirmities . But this of Christ's offering once for all , and continuing a Priest for ever , the Rhemist Annotators are greatly at a loss about , concluding , that it makes against the Jews and Aaron's Priesthood ; which worthy Cartwright learnedly answers , to whom we refer you . For clear it is , that what the Papists affirm concerning their Priest and Mass to be a propitiatory Sacrifice for the Quick and the Dead , is detected from hence to be a blasphemous , execrable , and pestilent Error ; and by no means are they able to make the Offerings and Sacrifices made by their Priests , as Christ's Successors , to hold good in any case , or consonant to God's Word . Which further to evince , we shall here cite a Page of Dr. Owen's , on Heb. 7.24 . and so conclude this of Christ's Priesthood . The Expositors of the Roman Church are greatly perplexed in the reconciling of this Passage of the Apostle unto the present Priesthood of their Church ; and they may well be so , seeing undoubtedly they are irreconcileable . Some of them say , That Peter succeeded unto Christ in his Priesthood , as Eleazar did unto Aaron ; so Ribera . Some of them deny that he hath any Successor , properly so called : Successorem non habet , nec ità quisquam Catholicus loquitur , si benè & circumspectè loqui velit , saith Aestius . But it is openly evident , that some of them are not so circumspect as Aestius would have them , but do plainly affirm , that Peter was Christ's Successor . A Lapide indeed affirms , that Peter did not succeed unto Christ , as Eleazar did unto Aaron , because Eleazar had the Priesthood in the same degree and dignity with Aaron , and so had not Peter with Christ ; but yet that he had the same Priesthood with him , a Priesthood of the same kind , he doth not deny . That which they generally six upon is , That their Priests have not another Priesthood , or offer another Sacrifice , but are Partakers of his Priesthood , and minister under him , and so are not his Successors , but his Vicars ; which I think is the worst Composure of this Difficulty they could have thought upon : For , 1. This is contrary unto the Words and Design of the Apostle ; for the Reason he assigns , why the Priesthood of Christ doth not pass from him to any other , is , because he abides himself for ever to discharge the Office of it . Now this excludes all Subordination and Conjunction , all Vicars , as well as Successors ; unless we shall suppose , that although he doth thus abide , yet he is one way or other disabled to discharge his Office. 2. The Successors of Aaron had no more another Priesthood , but what he had , nor did they offer any other Sacrifice than what he offered , as these Priests pretend to offer the same Sacrifice that Christ did : So that still the case is the same between Aaron and his Successors , and Christ and his Substitutes . 3. They say , That Christ may have Substitutes in his Office , tho he abide a Priest still , and altho the Office still continue the same unchangeable : So God , in the Government of the World , makes use of Judges and Magistrates , yet is himself the supreme Rector of all . But this Pretence is vain also : For they do not substitute their Priests unto him , in that which he continueth to do himself , but in that which he doth not , which he did indeed , as a Priest ought to do , but now ceaseth to do for ever in his own Person ; for the principal Act of the Sacerdotal Office of Christ consisted in his Oblation , or his offering himself a Sacrifice of a sweet-smelling savour unto God. This he did once , and ceaseth for ever from doing so any more ; but these Priests are assigned to offer him in Sacrifice every day , as Partakers of the same Priesthood with him , which is indeed not to be his Substitutes , but his Successors , and to take his Office out of his hand , as if he were dead , and could henceforth discharge it no more : For they do not appoint Priests to intercede in his Room , because they grant he continueth himself so to do , but to offer Sacrifice in his stead , because he doth so no more . Wherefore if that be an Act of Priesthood , and of their Priesthood , as is pretended , 't is unavoidable that his Priesthood is passed from him unto them . Now this is a blasphemous Imagination , and directly contrary both unto the Words of the Apostle , and the whole Design of his Argument ; nay , it would lay the Advantage on the other side . : For the Priests of the Order of Aaron had that Privilege , that none could take their Office upon them , nor officiate in it , whilst they were alive ; but altho Christ abideth for ever , yet according to the Sence of these Men , and their Practice thereon , he stands in need of others to officiate for him , and that in the principal part of his Duty and Office. For to offer himself in Sacrifice unto God , he neither now doth , nor can , seeing henceforth he dieth no more . This is the Work of the Mass-Priests alone , who must therefore be honoured as the Successors of Christ , or else be abhorred as his Murtherers ; for the Sacrifice of Him must be by Blood and Death . The Argument of the Apostle , as it is exclusive of this Imagination , so it is cogent unto this purpose ; for so he proceedeth : That Priesthood which changeth not , but is always vested in the same Person , and in him alone , is more excellent than that which was subject to change continually from one hand to another ; for that Transmission of it from one unto another , was an Effect of Weakness and Imperfection . And the Jews grant , that the Frequency of their Change under the second Temple was a Token of God's Displeasure . But thus it was not with the Priesthood of Christ , which never changeth , and that of Aaron , which was always in a transient Succession . And the Reasons he gives of this contrary State of these two Priesthoods , do greatly enforce the Argument : For the first Priesthood was so successive , because the Priests themselves were obnoxious unto Death , the Sum and Issue of all Weaknesses and Infirmities . But as to the Lord Jesus Christ , his Priesthood is perpetual and unchangeable , because he abideth personally for ever : Being made a Priest according to the Power of an endless Life , which is the Sum of all Perfection that our Nature is capable of . Christ a Prophet . Mat. 13.57 . A Prophet is not without Honour , save in his own Country . Luke 7.16 . And they glorified God , saying , That a great Prophet was risen among them . John 4.19 . The Woman said unto him , Sir , I perceive thou art a Prophet . Acts 3.22 . For Moses truly said unto the Fathers , A Prophet shall the Lord your God raise up unto you , like unto me , &c. IT is a common and received Principle amongst all that are truly godly , that Jesus , the Son of the Highest , stands in a capacity of King , Priest , and Prophet to his Church , and so is to be received by all that will on good grounds receive benefit by him . Having spoken somewhat of his Kingly and Priestly Office , somewhat relating to Him in respect of his Prophetical Office , is hinted in the Particulars following . Prophet . I. A Prophet is a Mouth to others , to speak forth what is the Sence and Mind of God to them : And the Lord said unto Moses , See , I have made thee a God unto Pharaoh , and Aaron thy Brother shall be thy Prophet , and speak unto Pharaoh . II. A Prophet speaks not of himself , but the Word of God comes to him , to teach him what he shall say : For when David was up in the morning , the Word of the Lord came unto the Prophet Gad , David 's Seer , saying , &c. III. A Prophet doth anoint others , and install them into Office , as Samuel did Saul , and as Nathan did Solomon . IV. A Prophet gives direction for cleansing from Filthiness , Uncleanness , or Leprosy . The Servant of Naaman came near , and spake unto him , and said , My Father , if the Prophet had bid thee do some great thing , wouldest thou not have done it ? How much rather then , when he says unto thee , Wash , and be clean ? V. A Prophet was to pray for the People , as the proper Work of his place ; hence Samuel saith , God forbid that I should sin against the Lord , in ceasing to pray for you , &c. VI. A Prophet , tho never so good or great , is slighted by his own Neighbours and People ; he is without Honour in his own Country . VII . A true Prophet is ordained of God , is sent forth to do that Work and Business : Before thou camest out of the Womb , I ordained thee to be a Prophet unto the Nations . VIII . A Prophet is anointed to do and perform the Work proper to his place ; as 't is said , Elisha , the Son of Shaphat , thou shalt anoint to be a Prophet . IX . A Prophet is the Leader and Guide of the People , as 't is said , By a Prophet the Lord led Israel out of Egypt . X. A true Prophet ought to be believed : Believe his Prophets , so shall you prosper . XI . A Prophet bears witness to the Truth : To him give all the Prophets Witness . XII . A Prophet is a Man of God , a Servant of God , and knows his Secrets . XIII . The Prophets of God laid a Foundation for the Church to build upon , in respect of Faith and Doctrine : And that the Church is built upon the Foundation of the Apostles and Prophets . XIV . The Work of a true Prophet is , to perfect the Work appertaining to the Church , as well as to lay the Foundation of it : He gave some Prophets , &c. for the perfecting of the Saints , &c. XV. Prophets are to be Examples to others : Take , my Brethren ▪ the Prophets for an Example . XVI . Prophets gave forth Scripture by the Inspiration of the Holy Spirit , for Men to have recourse to at all times , for Quickning , Comfort , and Instruction in Righteousness : As it is written in the Prophets . According to the Scriptures of the Prophets . The Prophecy came not in old Time , &c. XVII . Prophets do not only expound and shew what is past , and already fulfilled , but foretell and predict things to come , ( which they all did more or less ) as a proper part of their Work. Parallel . I. JEsus Christ is the Mouth of God , who speaks forth his Mind and Will unto the Sons of Men. God , who at sundry times , and in divers manners , spake in time past unto the Fathers , hath in these last days spoken unto us by his Son. The Words which I speak are not mine , but the Father 's that sent me . II. Jesus Christ speaks not of himself , ( as he was Man ) but the Word of God came to him , to direct him what he should speak : I speak not of my self . The Revelation of Jesus Christ , which God gave unto him , to shew unto his Servants things that must shortly come to pass . III. Jesus Christ doth anoint others , and install them into Office , of whom it is said , We have received an Vnction from the Holy One , that teacheth all things . I thank Jesus Christ , who hath put me into the Ministry . IV. Jesus Christ gives direction for cleansing from all Uncleanness , both in respect of Body and Soul ; He said to the Leper , I will , be thou clean , &c. And when he saw the Lepers , he said unto them , Go , shew your selves to the Priests ; and it came to pass , that as they went they were cleansed . Now are ye clean through the Word which I have spoken to you . He doth not only direct , but giveth cleansing : Having wash'd us from our Sins in his own Blood. V. Jesus Christ did eminently answer the Work of a good Prophet , in praying for the People . 1. For his Friends : I will pray the Father , and he shall give you another Comforter . ( 1. ) That they may be kept from Evil. ( 2. ) That they may be sanctified through the Truth . ( 3. ) That they may be brought to an inseparable Vnion . Nay , more than this , 2. He prayeth for his Enemies ; Father , forgive them , for they know not what they do . VI. Jesus Christ , tho he was the greatest and best of Prophets that ever was sent to the Children of Men , yet was he slighted by his own People , and rejected by his near Neighbours : He came unto his own , and his own received him not . Is not this the Carpenter's Son , whose Father and Mother we know ? &c. VII . Jesus Christ was ordained , and sent of God to do the Work and Office of a Prophet : I came not of my self , but the Father sent me . He was faithful to him that appointed him , as Moses also was , VIII . Jesus Christ is anointed to be a Prophet , and to perform the Work proper to his place ; as it is said , Because thou hast loved Righteousness , and hated Iniquity , therefore God , even thy God , hath anointed thee with the Oil of Gladness above thy Fellows . The Lord God hath anointed me to preach the Gospel to the Poor , &c. IX . Jesus Christ is the Leader or Guide of his People , called the Fore-runner and Captain of our Salvation . He shall feed his Flock like a Shepherd , and gently lead those that are with young , &c. Behold , I have given him for a Witness to the People , a Leader and Commander to the People . X. Jesus Christ ought to be believed . God commands all Men to hear him , and unless they believe in him , they shall die in their Sins . For Moses truly said unto the Fathers , A Prophet shall the Lord your God raise up unto you , of your Brethren , like unto me , him shall ye hear in all things he shall say unto you . And it shall come to pass , that every Soul that will not hear that Prophet , shall be destroyed from among the People . XI . Jesus Christ did bear witness to the Truth ; He witnessed a good Confession before Pontius Pilate , and is called the faithful and true Witness , and First-begotten from the Dead . XII . Jesus Christ is a Man of God indeed , a Servant of God , whose Meat and Drink it was to do his Will , and one who knew all the Father's Secrets : No Man hath seen God at any time , save the only begotten Son of God , which is in the Bosom of the Father , he hath declared him . XIII . Jesus Christ hath excelled all that went before him in this respect . He was not applauded by the People only , who said he was a Teacher come from God , that he taught like one that had Authority , and never Man spake like him ; but he was commended as one fit to be heard , by God himself , and that with an audible Voice from Heaven , This is my beloved Son , hear ye him . This great Prophet of the Most High hath , in pursuit of his Prophetical Office , laid a fair Foundation for the Church to build upon , in these great and most important Points : 1. He hath set forth God in the Excellency of his Nature , and Perfections . He hath told us , we are to have Faith in him , to love him with all our whole Soul , and with all our Strength , and to worship him in Spirit and in Truth . 2. He hath set forth Himself as Mediator , the immediate Object of Faith , and to be followed in his Life and Doctrine : Another Foundation can no Man lay . 3. He hath confirmed the Holy Scriptures , as the Rule of Worship , directing Men to them for the Regulation of their Hearts and Lives . Search the Scriptures . 'T is written in your Law , &c. And to the young Man , that would know what he should do to inherit eternal Life , he said ▪ How readest thou ? &c. 4. He hath set forth the World to come , in the Glory of it , as the Reward of Worship , telling them that there is a Kingdom to be given , and , The Pure in Heart shall see God. XIV . Jesus Christ hath not only , as the Author of our Faith , laid a sure Foundation for us to build upon ; but , as the Finisher thereof , hath Store of Gifts and Graces to bestow , which he hath promised to give down ; and hath also proposed such Examples and Precepts touching all the Particularities of our Duty , which , if followed , cannot miss of perfecting , and making the Church compleat . Be ye merciful , as — Be ye perfect , as your heavenly Father is perfect . Love one another : Walk as you have me for an Example ; and what you would that Men should do to you , that do unto them : This is the Law and the Prophets . XV. Jesus Christ was the most perfect Copy to write by , the best Example to conform our Lives unto , that ever our Eyes beheld , or that ever appeared . 1. In his unparallel'd Meekness , Humility , Self-Denial , and Contempt of this World. 2. His unwearied Patience under Afflictions and Sufferings . 3. His Zeal and Forwardness to do good , even to the worst of his Enemies . XVI . Jesus Christ hath given forth Scripture by the glorious Power of the Holy-Ghost , which are the four Evangelists , and all the Epistles ; and as to the Book of the Apocalypse , he hath so confirm'd it , that he hath made it Damnation to any that shall add to it , or diminish from it . XVII . Herein Jesus Christ hath compleated his Work as a Prophet . He did expound to his Disciples what was written in the Law of Moses , in the Prophets , and in the Psalms , concerning himself . And not only so , but he foretold them things that were yet to come to pass ; as the Destruction of Jerusalem , and the Captivity of the Jews . He did not conceal , but plainly told , that there should be a Day of Distress , such as had not been since they were a Nation . And soon after his Ascension , sent his Angel to signify to his Servant John , for the teaching all his Churches , many things that are , and shortly should come to pass . As , 1. The Rise , Reign , and Ruine of the last Beast . 2. The Suffering of the Church in the Wilderness , during his Reign . 3. The Glory , Grandure , horrid Wickedness , and fearful Overthrow of Mystery Babylon . 4. The going forth of the everlasting Gospel into all the World. 5. And lastly , his own coming in Glory , with the New Jerusalem , the holy Angels , and all Saints , to solemnize the last and dreadful Judgment . Prophet . I. ALL other Prophets , besides Christ , were inspired by Christ. The Prophets searched what manner of time the Spirit of Christ in them did signify , &c. by which he preached to the Spirits in Prison . II. Other Prophets pointed at Christ , as the Scope of their Prophecies ; they testified before-hand the Sufferings of Christ , and the Glory that was to follow . III. Other Prophets did but begin the holy Books , that were to be the perpetual Rule of Faith and Practice ; they told us of Divine Things but in part . IV. Other Prophets spake of God by private Inspiration , and the Intelligence of Angels , and few of them confirmed their Words by Miracles . V. Other Prophets have left their Work , and are all gone : Your Fathers , where are they ? And the Prophets , do they live for ever ? What Man is he that liveth , and shall not see Death ? Abraham is dead , and the Prophets , &c. Disparity . I. JEsus Christ received not the holy Spirit by measure , but hath the Fulness of the Godhead dwelling bodily in him . For in him dwelleth all the Fulness of the Godhead bodily . II. Jesus Christ came as the Sum of their Prophecies , to fulfill them , and compleat what they foretold . This is He , of whom Moses in the Law , and the Prophets did write . III. Jesus Christ did finish and compleat the holy Books , which are to be the perfect and compleat Rule of Faith and Practice to the end of the World. He shewed plainly of the Father . He is that Prophet that all Men are to hear , upon the Penalty of being destroyed from amongst the People . He that hears not his Voice , and believes not his Gospel , shall not see Life , but perish in his Sins . How shall we escape if we neglect so great Salvation , confirmed by Signs and Wonders ? IV. But Jesus Christ spake of the Father , as he had seen Him , and conversed with Him , heard his Words , and was in his Bosom , before He came down among us in the likeness of Man , and confirmed his Doctrine by many immediate and mighty Miracles . No Man has seen God at any time , but the only begotten Son , that is in the Bosom of the Father , he hath declared him . The things that I have heard of him , I speak unto you . If I had not done amongst them the Works which none other Man did , they had not had Sin ; but now they have both seen and hated both me and my Father . V. Jesus Christ abides in his Prophetical Office still , that is of like continuance with his Kingly and Priestly Office ; as he abides a Priest continually , so a Prophet . He is with his Church , to lead it , and guide it , to the end of the World , as himself saith , And lo I am with you always , even to the end of the World. Inferences . I. WE may infer from hence , That God hath been exceeding good unto the World in sending such a Prophet , after the great Abuse of others that went before ; a good Prophet , a great Prophet ; none like him that went before him , or should come after him : The Son of God , Emanuel , God with us . II. This informs us also , how exceeding useful our Lord Jesus Christ , as a Prophet , is to his Church ; having compleated what others left undone , shewing the Riches , Glory , and Duration of the World to come ; and indeed , in declaring the whole Counsel of God , and bringing Life and Immortality to light through the Gospel . III. Moreover , you may seee the absolute Necessity the Church has of such a Prophet , without whom the People would have sate in Darkness , and in the Shadow of Death , and have been left to stumble upon the dark Mountains . IV. From hence we infer the infallible Certainty of what he has declared , for it could not be that such a Prophet should deceive the World : These things are true and faithful . V. Behold the strong and forcible Obligation that is upon the World , to believe his Doctrine where it is preached , and to reject all Doctrines that are repugnant to it . VI. How inexcusable will all those be , who reject his Gospel , and despise his Ministers : It shall be more tolerable for Sodom and Gomorrah in the Day of Judgment , than for them . VII . Let the Christian Church from hence learn to hold fast what she hath received ; for the Truth , as it is in Jesus , had a great and faithful Witness , who confirmed it by mighty Miracles , and sealed it with his own Blood. Christ a Shepherd . John 10.11 . I am the good Shepherd , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Metaphor . I. A Shepherd is chosen and appointed to take care of the Sheep , being a Man skilful in doing that Work and Business . II. A Shepherd knows his Sheep , he knows their Number , and knows them particularly from Sheep that are none of his , and one from another . III. A Shepherd marks his Sheep , whereby they are distinguished from others . IV. A Shepherd feeds his Sheep , he leads them to green Pastures , and Springs of Water : Should not the Shepherd feed the Flock ? V. A Shepherd preserves his Flock , he takes care they do not feed in unwholsom Pastures , and defends them from Enemies . VI. A Shepherd hath a Fold for his Sheep , whither he brings them for their better Security , and his own Profit . VII . A Shepherd keeps his Sheep together , suffers them not to stray and straggle abroad , lest they should be lost . VIII . A Shepherd , if any of his Sheep be set upon by Dogs or Wolves , will venture his Life for them , to defend and rescue them from those Beasts of Prey ; as David for a Lamb , fought with a Lion and a Bear. IX . A Shepherd is very tender of his Flock , will not over-drive them , takes special care of the Lambs , and those that are weak and feeble . X. If a Shepherd has lost one Sheep , if one Sheep or Lamb be gone astray , he will seek it , and when he hath found it , he brings it home with abundance of Joy , saying to his Neighbours , Rejoyce with me , for I have found my lost Sheep . XI . A Shepherd heals the Diseases of the Sheep . The diseased ( saith God to the Shepherds of Israel ) have ye not strengthned , neither have ye healed that which was sick . XII . A Shepherd judges between Sheep and Sheep , between fat and lean Ones ; and if any push the weak , and hurt or wrong his Fellow , or would thrust and shoulder him out of the Fold , the Shepherd takes notice of it , and accordingly orders such who do the wrong . XIII . The Shepherd watches over his Sheep , because of the Dangers that might otherwise befall them in the Night : And there were in the same Country Shepherds , abiding in the Field , keeping watch over their Flock by night , &c. XIV . Shepherds are to give an account of their Sheep , to see that none are lacking . XV. A Shepherd washes his Sheep ( in convenient places ) from all Filth and Soil , which they are subject to contract to themselves . XVI . A Shepherd delights much to see his Sheep and Lambs thrive . XVII . A Shepherd , if he sees one or more of his Sheep are infected with any Distemper , so that they may endanger the rest , he separates such from the Flock . XVIII . A Shepherd separates the Sheep from the Goats . XIX . A Shepherd leads his Flock to some sweet shady Place , where he makes them rest at Noon , when the Sun shines hot . Parallel . I. JEsus Christ is chosen of God , and appointed to take the Care and Charge of the Church , and very capable to undertake that blessed Work. II. I know my Sheep , saith Christ , and am known of mine . He takes special notice of every particular Saint , he knew Moses by name . He knows their Wants , their Sufferings , their Weaknesses , their Sicknesses , and whatever Service they do for his holy Name-sake . III. The Lord Jesus hath set his own Image upon his People . The Mark which they always bear upon them , is , Holiness , Meekness , Obedience , by which they are distinguished from the World. Set a Mark upon the Men that mourn . Christ's Sheep are sealed in their Foreheads and Hands . 1. For Distinction . 2. Secrecy . 3. Security . IV. Christ feeds his Flock like a Shepherd , his great care is to put them into good and fat Pastures , and leads them by the still Waters . He gives them good Doctrine , feeding them with Knowledg and Vnderstanding . V. The Lord Jesus , to preserve his Church , doth often charge and caution them to beware of , and avoid all pernicious and evil Doctrine , false Teachers , &c. And he continually defends them from Sin , Satan , and all other Enemies . VI. The Lord Jesus hath his Church for his Fold , whither he brings his Elect for their better Security , and his own Glory . The Lord added unto the Church daily such as should be saved . Glory to God in the Church , throughout all Ages . VII . The Lord Jesus frequently assembles his People together , and will not allow any to straggle abroad , or be like Lambs in large Places : Exhort one another daily , &c. VII . Christ laid down his Life for his Sheep , exposed himself to great Sorrows and Miseries for their sakes , and engaged with the cruellest of Enemies , who sought to make a Prey of , and devour his Flock , which all the Malice of wicked Men , who lay Snares to entrap them , cannot accomplish . IX . Christ is exceeding tender of weak and feeble Christians . He shall gather the Lambs with his Arm , and carry them in his Bosom , and gently lead those that are with young . Strengthen ye the weak Hands , and confirm the feeble Knees . X. Christ , the good Shepherd , came to seek and save that which was lost ; his great Design is to bring home Sinners , and such as have gone astray , as David , Peter , and other Saints have done . When he finds them broken for their Sins , how is he pleased ! He takes up the lost Sheep upon his Shoulder , as it were , carries it upon the Power of his Grace and Love into the Sheep-fold with Joy. XI . Christ binds up the broken-hearted , restores Sight to the Blind , and sets at liberty them that are bruised ; he pours in Oil and Wine into the Sinners Wounds . I will bind up that which was broken , and will strengthen that which was sick , &c. XII . Christ judges between Member and Member , between one Saint and another . And if any oppress and injure his Fellow-Christian , or if the Rich wrong the Poor , or the Strong the Weak , and retain their Right , or would justle them out of the Church , Christ takes special notice of it , and will reward them accordingly : I will destroy the Fat and the Strong , if they repent not . The Gentiles exercise Lordship , and their great Ones usurp Authority ; but it shall not be so among you . — Diotrephes , who loveth to have the Preheminence among them , receiveth us not . — I will remember his Deeds . He that doth Wrong , shall receive for the Wrong . XIII . Christ continually keeps a strict watch over his People , his Eye is never off them : I will keep it night and day . In this Night of Darkness , how happy are we , that the good Shepherd hath his Eye upon , and watcheth his threatned Flock , since so many Roman Wolves are abroad . XIV . Christ gives the Father an account of all his Sheep : Of all those that thou hast given me , I have lost none , but the Son of Perdition . XV. Christ hath loved us , and washed us from our Sins in his own Blood. 'T is his Blood that cleanses us ( through Faith ) from all Sin. XVI . Christ is wonderfully pleased to see his People grow in Grace , and in the Fruits of the Spirit : Hereby is my Father glorified , that you bring forth much Fruit. XVII . Christ , if he sees any evil , infected , and corrupted Members in the Church , that may endanger the rest , he he gives command to purge them out , or separate them from the Church , by the righteous Censure thereof . XVIII . Christ will make a plain Decision at the last Day . He will separate the Godly from the Wicked , as a Shepherd separates the Sheep from the Goats . XIX . Christ hath the like care of his Flock ; He is as the Shadow of a great Rock in a weary Land , by his gracious Promises , and Protection in the Day of Persecution . Metaphor . I. OTher Shepherds are generally Hirelings ; they keep other Mens Sheep , and not their own . II. All other Shepherds are no more than Men , and generally poor , and of a mean Race or Descent . III. Other Shepherds may fail in Skill or Care , or may want Power to help and save their Sheep from Danger , when the Lion or Wolf cometh . IV. Others are Shepherds of a few Sheep , of a few particular Flocks . V. Other Shepherds are but Sheep themselves ; nay , and if his , they can't have greater Dignity , conferred upon them . VI. Other Shepherds may lose their Sheep ; they may be diseased , rot , and perish , and they cannot help them . Disparity . I. CHrist's Sheep are all his own by Creation ; his by free Donation of the Father ; his by Election : You have not chosen me , but I have chosen you . They are his by Purchase or Redemption ; he bought them with the Price of his own Blood. II. This Shepherd is the Son of God ; never was there such a Shepherd in the Church before , nor ever shall arise after him : He thought it no Robbery to be equal with God. III. Christ is called the Wisdom of God , and the Power of God. His Bowels , Covenant , and Faithfulness , will not suffer him to forget or neglect his Flock . He is able to drive away all the Beasts of Prey , with his Voice can make the fiercest Lion tremble ; He can make the Devils flie , and restrain the Wrath of Man , and Powers of Darkness , at his pleasure . IV. Christ is the great Shepherd of the Sheep . He is called Great , 1. In respect of his Person : 2. In respect of his Power . 3. Great , in respect of the Flocks he hath the charge and care of . He is the Universal Shepherd ; 't is false of the Pope , but true of Christ. All the Sheep or Flocks that live , or ever lived , were and are his . 4. Great , in respect of the Pastures he hath to accommodate his Sheep . The World is his , and the Fulness thereof . 5. Great , in respect of the many inferior Shepherds that are under him , that must be accountable to him . V. Christ is the Shepherd of Shepherds . The Patriarchs , Prophets , and Apostles themselves , and all Ministers of the Gospel , are Christ's Sheep , and under his charge and keeping . VI. Christ will lose none of his Sheep , He is able to cure all their Diseases , and to keep them from perishing : My Sheep hear my Voice , and they follow me , and they shall never perish , neither can any Man pluck them out of my hand . Inferences . 1. IF Christ be the Shepherd of his Sheep , if he hath the Care and Charge of all the faithful People of God ; this informs us , that they shall not , cannot be at any time without a Shepherd : for Christ is not short-liv'd , or suject to Death , as other Shepherds are : He ever lives , &c. 2. Believers may say with David , If Christ be their Shepherd , they shall not lack . 3. Let other Shepherds remember they are but Christ's Servants , Christ's Deputies , and must be accountable to Him , the chief Shepherd , when he appeareth . 4. We may infer from hence , That the State and Condition of such Men is sad , that worry , and make a Spoil of the Righteous ; they are Christ's Lambs they thus grievously abuse , and make Slaughter of . 5. Follow this Shepherd in his Doctrine , in his Example . 6. Examine your selves , whether you be his Sheep , or no : His Sheep know his Voice from the Voice of Strangers . See more under the Metaphor of Sheep . 7. Take heed you do not straggle from the Fold , and refuse the Guidance and Conduct of this Shepherd . 8. Enquire where this Shepherd feeds his Flock , and where he makes them rest at Noon . Christ the Branch . Zech. 3.8 . I will bring forth my Servant , the Branch . Zech. 6.12 . Behold the Man whose Name is the Branch . THe Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Latin word , Germen , do metaphorically signify Christ. The Greek Interpreters translated it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Vulgar Latin , Orientem ; for they judged , that Christ might be so called from that Glory and Brightness , by which he chased away the Darkness that overspread the World ; but the Word will not bear that Sence , as the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth . In these places of Scripture , where Christ is called a Branch , we are to understand his human Nature is intended ; and this according to the Judgment of divers Expositors . I will cause the Branch of Righteousness to grow up unto David : Hence he is said to be a Branch out of the Stem of Jesse . And this is according to the Apostle , where he minds , that God sware unto David , that of the Fruit of his Loins according to the Flesh , He would raise up Christ to sit upon his Throne . And upon this account Christ is called the Son of David , and the Off-spring of David . How fitly Christ may be compared to a Branch , we shall note under three or four Particulars . Metaphor . I. A Branch hath a Root or Stock from whence it proceeds . II. A Branch is of the same Nature with the Stock or Root from whence it naturally proceeds . III. A Branch partakes of Sap and Nourishment from the Root . IV. A Branch , or the Branches of a Tree , are the Glory of a Tree . Parallel . I. CHrist , as concerning the Flesh , proceeded from Abraham , Jesse , David , Mary , &c. II. Christ is really and truly Man , and hence he is called the Seed of the Woman , and the Seed of Abraham , &c. and , Made of a Woman , made like unto us in all things , Sin only excepted . Forasmuch as Children are Partakers of Flesh and Blood , he also himself likewise took part of the same . III. Christ partook of Nourishment from the Virgin , not only in the Womb , but afterwards : Blessed are the Paps that thou hast sucked . IV. Christ , the Son of Man , being the real Off-spring and Son of David according to the Flesh , is the Glory of all David's Race , and of the whole Church of God in general . Inferences . 1. THis may serve to reprehend those that say , The Matter of Christ's human Nature was from Heaven ; and that he passed through the Womb of the Virgin , as Water through a Conduit-Pipe ; and is called the Seed of the Woman , and made of a Woman , upon no other account than his being born of a Woman . — From hence , 2. We may admire the Goodness and rich Grace of God , and his distinguishing Love to Mankind , in that the Lord Jesus took not hold of the Nature of Angels , but of the Seed of Abraham , that there should be a Saviour for fallen Man , and none for fallen Angels . 3. This shews how Man is magnified and exalted by the Almighty . What greater Dignity can God confer upon us , than that our Nature should be united to , and made one with the Deity ? This is the Rise and Ground of all our Hope and Consolation . Christ the VVay , Joh. 14.6 . I am the Way , &c. No Man can come to the Father , but by me . I Am the Way , &c. Way is taken properly or metaphorically . In the latter Sence divers things are so called : VIZ. The Law or Word of God , Psal. 119.1 . The Doctrine of the Gospel , Acts 19.9 . The Secret Counsel of God , Rom. 11.33 . The Conversation of the Godly , Psal. 1.1 . The Works of God , Job 41.19 . And in this Text ( and some others ) Christ is so called . Way is a common Word or Phrase , taken for the chief Means and Medium for the Attainment or Accomplishment of a Thing , and so is very comprehensive . As for example : The way to gain Honour , is to do some worthy and honourable Action ; Honour is the End , the Person that seeks it is the Subject , the doing the worthy Action is the Way to attain it . Again , If a Man would go to such or such a City , he must travel that Road that leads thither ; here also you have the End , the Subject , and the Means or Way of obtaining the End. So in like manner , if a Man would come to God , which is Happiness , his chief End , the Way is Jesus Christ : No Man can come unto the Father , but by me . Here Man is the Subject , God or Happiness the End , Christ the Way . Metaphor . I. A Way to attain to any Thing or Place that we greatly desire , and long after , is necessary , without which our End and Desire can never be accomplished . II. A Way must be assigned by the Publick Legislators of a Kingdom , when it is wanting , and appears absolutely necessary . III. A Way that is assigned must be also made known , or else how shall Men do to find it , and walk in it ? IV. A Way is useful upon divers accounts , indeed to all Enterprises , whether it be for the obtaining of Honour , Riches , Peace , Health , or Length of Days . V. Ways lead from one Place or City to another . VI. Ways are free for all ; none are forbid to travel in such and such common Ways and Roads . VII . Great Care was to be taken under the Law , that the Ways to the Cities of Refuge should be made smooth and plain ; all Stumbling-Blocks and Impediments were to be removed , and they were to be thirty two Cubits broad . Ways ought not only to be laid open , and made known , but also made passable , and easy to travel in . VIII . In a Way there ought to be suitable and necessary Accommodations for Travellers . IX . There is no coming to such or such a City , unless we go the Way which leads thither . X. Men are glad when they come to the End of a long Journey . Parallel . I. THere is an absolute Necessity of a Christ , for without him , Favour and Reconciliation with God the Father cannot be obtained . The Jews , who followed after Righteousness , attained it not , because they sought it not by Faith , they stumbled at that stumbling Stone . II. Jesus Christ is assigned or appointed by the great Law-giver of Heaven and Earth , to be the Way to Happiness , who saw a Saviour was wanting , and such an one was necessary to bring Man to Glory . III. Jesus Christ is made known by the Gospel , in which are plain Directions how to find the Way . God saw it necessary to send his Servants , to proclaim and make known Salvation : How shall they believe on him whom they have not heard ? and how shall they hear without a Preacher ? IV. Jesus Christ is useful and necessary to all Enterprizes , viz. 1. To Honour : To as many as received him , to them gave he Power to become the Sons of God. 2. To Riches : Riches and Honour are with me , yea , durable Riches and Righteousness . 3. To Peace : He is our Peace , who hath made both one , &c. In me ye shall have Peace . 4. He is Health , Strength , and Length of Days : He that believeth on me shall never die . V. Christ , the spiritual Way , leads from Sin to Grace , out of Satan's Kingdom to his own Kingdom , from Egypt to Canaan . VI. Christ is a Way free for all Sinners . The Partition-Wall is now broken down . Jews and Gentiles , Rich and Poor , Young and Old , Male and Female , may freely walk in this Way . None are forbid to come to Christ , to believe in him , and to lead a holy Life . VII . God , in his infinite Grace and Favour , hath taken care to remove all Impediments and Stumbling-Blocks out of the Sinner's Way . The Way is plain and easy to Men of Understanding ; 't is but a falling in Love with God and Goodness , and accepting of a Saviour on Gospel-Terms , which are not hard : My Yoke is easy , and my Burden is light . 'T is possible for the greatest of Sinners to be saved . The Way is well-troden ; the Patriarchs , Prophets , Apostles , and all the Godly , walked in this very Way . 'T is made very smooth ; the weakest Traveller may without stumbling or danger walk in it . VIII . In Christ , the spiritual Way , are all things necessary provided : There is Bread and Water of Life , sweet Repose , and precious Grace ready to defray all Expences , for every willing and faithful Traveller . IX . There is no coming to God but by Christ : There is no other Name given under Heaven , whereby we must be saved . Whoever refuse Christ , and Life through him , let their Confidence be never so great , it will deceive them , and their Hope will prove like the Spider's Web. X. Poor Sinners greatly rejoyce , when through Christ they are brought home to the Father ; but what Joy will it be to them , when they come to the End of their Journey , the Salvation of their Souls ! Quest. In what respect is Christ called the Way , or said to be the Way to the Father ? Ans. As he is Mediator between God and Man. 1. As a Priest , he aton'd and made Peace by his own Blood , and thereby he is a blessed Way for us to the Father , and as he is a Priest to intercede for us in Heaven . See Advocate . 2. He is the Way , as a King to appoint Laws for us , and to subdue Sin , and other Enemies , in us , and for us . 3. He is the Way , as a Prophet to teach and instruct us by his Word and Spirit , how to receive that glorious Atonement he hath made , and to walk in those Ordinances he hath appointed . 4. He is the Way by that holy Example he hath left for us . Quest. What kind of Way is Christ ? Ans. 1. He is the only Way to the Father , and eternal Life . ( 1. ) The Patriarchs of old knew no other Way : Abraham rejoyced to see my Day , &c. ( 2. ) The Prophets knew no other Way . ( 3. ) The Apostles knew no other Way . ( 4. ) There is no other Way revealed to Mankind . ( 5. ) There is a Curse denounced to such as shall preach any other Way . 2. Christ is a new Way : The old Way of Access to God was barred and chained up by the Fall ; his Blood is called the Blood of the new Covenant . — By a new and living Way , &c. 3. Christ is a sure and certain Way ; no Man ever missed Heaven , that rightly sought it in this Way . 4. Christ is a safe Way ; there is Protection , Guidance , and safe Direction in him . 4. Christ is an easy Way ; his Yoke is easy , his Commands are easy . There is Strength , and Supplies of all things necessary , afforded to all that walk in him . 6. Christ is a comfortable Way . There is sweet Company , all Friends and Brethren , and no Enemy walks in this Way ; besides , there are excellent Accommodations . 7. Christ is a plain Way , a Way prepared , cast up , and all Stumbling-Blocks removed . 8. He is a holy Way , all other Ways are unclean and filthy ; none but holy Persons can walk in this Way . 9. 'T is a Way of God's devising and finding out . 10. 'T is a costly Way : It is a cheap Way to us , but dear to God ; it cost Him the parting with his own beloved Son , and Christ the Price of his precious Blood. Metaphor . I. OTher Ways lead only to external Places and Privileges . II. Other Ways lead to a Place , but they are not that Place to which they lead . III. Other Ways are sometimes out of Repair , and unfit for Travellers . IV. Other Ways have no Life in them , nor can't preserve the Traveller from Death and Danger . Disparity . I. CHrist leads to the blessed , immortal , and eternal God , Heaven , and lasting Happiness . II. Christ and the Father are one ; He is the End of a Saints Journey , as well as the Father . III. But Christ is a Way never out of Repair , nor unfit for Sinners to walk in . IV. Christ is a living Way ; He is a speaking , directing , animating , and quickning Way ; He preserves from Death and Danger . Inferences . 1. BLess God for this Way . O what infinite Grace is here , that the Almighty should be so kind and merciful to us poor Sinners , as when we had barr'd up our Way to him , he should find out another for us , and be at such great charge as to send his own Son to be the Way it self . 2. We may infer from hence , that the Salvation of the Elect is one and the same , hence called common Salvation . 3. It shews us , that there is no Salvation but by Christ. 4. It holds forth the great Necessity of the Gospel , and the Ministry thereof . 5. What a miserable Condition are all those in that reject Christ ! 6. It reprehends those who hope or think to find other Ways to Heaven . The Papists think to get thither by their own Merits , the Quakers by the Light within , &c. 7. Labour to see a Necessity of Christ. 8. Prize Christ , O value Christ ; He is All in All , He is every thing to Believers ; you can never over-value precious Jesus . Christ a Rock . 2 Sam. 23.3 . The Rock of Israel spake to me , &c. Mat. 16.18 . Upon this Rock will I build my Church . 1 Cor. 10.4 . And that Rock was Christ. THe Lord Jesus is compared to a Rock . Metaphor . I. A Rock is a firm and an immoveable thing , good for a Foundation : I will liken him unto a Man that built his House upon a Rock , &c. That which is built upon a Rock , stands sure in a tempestuous and stormy Season : The Rain descended , the Floods came , and the Winds blew , and beat upon the House , and it fell not . II. Rocks in ancient Times were made use of for Habitations ; People dwelt in them , as well as built upon them ; they hewed out Houses or Habitations in Rocks . III. A Rock is Locus excelsus , an high Place ; tho they have their Root low and deep , yet their Tops being high and soaring , are lifted far above the Surface of the Earth . IV. Rocks being high , or eminent Places for Height , they are exceeding useful to take pleasant Prospects ; from hence one may see afar off : From the Tops of the Rocks I see him , saith Balaam . V. Rocks are strong , and were made use of for Defence ; they are Cannon-proof ; no Fortifications like some Rocks ; they are impregnable : David for Security came into a Rock . VI. Rocks are durable , permanent and lasting ; there is no removing a Rock ; they grow not weak with Age , but continue the same from one Generation to another . VII . Rocks yield Honey : Out of the Rock with Honey would I have satisfied them ; and elsewhere 't is said , He gave them Honey out of the Rock . VIII . Rocks yield the purest Water , most pleasant Springs proceed from them . No Water , says the Naturalist , is so clear , as that which comes percolated through Rocks . IX . Precious Stones and Jewels are but as it were the Sperm , the Spawn , or ( as Philosophers would have them ) the Sweat of Rocks . All rich Mines of Gold and Silver ( as is evident from that in Job ) are in and among Rocks . X. Rocks yield Oil : The Rocks poured me out Rivers of Oil , saith Job . And in another place 't is said , God made Israel to suck Honey out of the Stone , and Oil out of the hard Rock . XI . Rocks afford a very sweet and refreshing Shadow in hot Countries , to weary Travellers . XII . Rocks are dangerous to stumble at , or to fall on , especially , to fall from . When Men get up almost to the Top of a high and mighty Rock , and suddenly through want of care fall down , such are broken to pieces , and perish inevitably . Parallel . I. THe Lord Christ is a firm and sure Foundation : Vpon this Rock will I build my Church , &c. Behold , I lay in Zion for a Foundation , a Stone . — Another Foundation can no Man lay . The Church being built upon Christ , the Gates of Hell shall not prevail against it . Whosoever lays the Stress and Structure of his Salvation upon this Foundation , the Powers of Hell , and Rage of Devils , shall never be able to subvert and destroy . This made the Apostle to break forth in that holy Triumph , Rom. 8. II. God in Christ is a Believer's spiritual Habitation ; they , like the Dove , make their Nest in the Clifts of the Rock . He that dwelleth in Love , dwelleth in God. See Habitation , Dove &c. , III. Christ , our Rock , is high in respect of the Dignity of his Person ; He is the high God. He was lower than Men in the state of his Humiliation , yet far higher and more glorious than the Angels . He is high in respect of his Dwelling-place , being exalted far above all Heavens ; high in respect of his Power and Sovereignty , having absolute Dominion over Devils , Angels , and Men. IV. He that by Faith ascends upon the Top of this spiritual Rock , may take a better Prospect and Survey of Heaven , than Moses could of Canaan , when he stood upon the Top of Pisgah . He sees most of God , and the Glory of the other World , that stands upon the Rock Christ. V. God in Christ is the Godly Man's Refuge . He that makes God his Defence , or flies to Christ for Refuge , needs not fear Devils , nor wicked Men , nor what all the Powers of Hell can do unto him . See Strong-Tower . VI. The Lord Jesus hath the Stability of a Rock in him . He is the Rock of Ages ; the same yesterday , to day , and for ever ; He grows not weak ; as his Years , so his Strength decays not . VII . All sweet Peace and Comfort proceed from the Rock Christ : His Promises , are sweeter than Honey , or the Honey-Comb . VIII . That celestial Stream , Spring , and River of Comfort , viz. the Spirit , proceeds from the Throne of God , and the Lamb : From this Rock , saith a worthy Writer , the clear and crystalline Streams of living Water bubble forth . IX . In Christ are hidden all the Treasures of Wisdom and Knowledg , all the Graces of the Spirit , ( which are compared to , but far more excellent than Gold , Pearl , or precious Stones ) are only to be found in this spiritual Rock . X. Christ affords us Store of precious Oil ; the Spirit is so called , with which the Godly are all more or less anointed : We have received an Vnction from the Holy One. No Oil like that which comes from this Rock . XI . Christ is as the Shadow of a great Rock in a weary Land ; He keeps off all the hot scorching Beams of the Wrath of God , and Hell. See Apple-Tree . XII . Christ is a Rock of Offence , many stumble at him , and fall on him , and some fall from him , whose State of all is very sad : For when Men fall from this Rock , having gotten up very high by a speculative Knowledg and Profession , they fall suddenly to the lowest Hell. Metaphor . I. ROcks , tho they abide and last long , yet are not everlasting . II. Rocks in many respects are barren , useless , and unprofitable things , yield no Fruit ; Seed that falls upon a Rock comes to no maturity : Some fell upon a Rock , &c. III. Rocks are part of the coursest and grossest Element ; they are but Earth , condensed and congealed into a massy senseless Lump . Disparity . I. CHrist abides for ever and ever , he being stiled the Rock of Ages . II. Christ , the spiritual Rock , is very fruitful , and every way exceeding profitable . III. Christ is of the highest and best of Beings , He that made and formed the Elements , and gave being to all Creatures and Things , who , tho called a Rock , yet is the Lord from Heaven , and a quickning Spirit . Inferences . 1. TAke heed Christ be not unto you a Stumbling-Stone , and Rock of Offence . 2. Let the Godly , who dwell in this Rock , fear no Evil ; their Rock is not like our Rock . 3. Get into this Rock , be like the Dove , that makes her Nest besides the Holes Mouth . 4. When you are down in the Valley , and the Waters swell , and threaten to overflow you , get with David by Faith and Prayer upon the Rock that is higher than you . 5. Prize the Rock ; precious Water , Honey , and Oil flow from it . 1. 'T is a rich Rock . 2. 'T is a living Rock . 3. 'T is an invincible Rock . 4. 'T is a feeding and fattening Rock . 5. 'T is a Rock of Pearls and Diamonds . 6. 'T is an eternal Rock . 6. When you see a great Rock , think of Christ. 7. Build all your Hopes of Happiness upon it ; let your Anchor be so cast , as to take hold of this Rock . Christ a Fountain . Jer. 2.13 . They have forsaken me , the Fountain of living Water , &c. Zech. 13.1 . In that Day there shall be a Fountain opened , &c. AMong the many Things that Christ is compared to in the holy Scripture , to set forth his transcendent Excellency , Beauty , Usefulness , and Perfections , this of a Fountain is none of the least , it being a most profitable Metaphor . Metaphor . I. A Fountain is the Spring and Head of a River ; from thence Waters issue and stream forth : 'T is the Rise and Beginning of Springs and Waters . II. A Fountain implies Abundance of Water : I will open Fountains in the midst of the Vallies , — that is , Fulness or Store of Water ; it denotes Plenty . III. A Fountain is very tenacious , a Place fit , dense , hard , and well-compact , to retain the Water , leaving some certain Passage , for to let its Water out in an orderly manner . IV. A Fountain , when the Passage or Vent is open , le ts out its Water freely . V. Fountains always empty themselves into low Places ; they love to glide in the Vallies of the Earth : He sends his Springs into the Vallies . VI. Fountains , by letting out their Water into Vallies , Meadows , and low Ground , make them very fruitful , when Mountains , and high Grounds abide barren and unprofitable . VII . Fountain-Water is usually common to all the Poor , and he that hath no Money may partake of it ; none are forbid to come to a Fountain . VIII . Fountains yield pure and unmix'd Water . Streams are sometimes muddy , they may be defiled ; but Fountain-Water is clear , fair , and without Filth . IX . Many Fountains are deep , Men may swim in them ; 't is hard to find a Bottom . X. Fountains are pleasant and delightful to behold ; 't is a lovely thing to see , and abide by Fountains of Water ; they beautify and adorn a Place , and make it much more pleasant and desirable . Hence Fountains , or Pools of Water , Solomon reckons up as one of the Delights of the Sons of Men. XI . Fountains are Places good to wash and bath in , and have been made use of in former Times upon that account . XII . Fountains do not send out sweet Water and bitter , nor fresh and salt ; that which is good , and bad , proceed not from the same Fountain . XIII . Fountains are sufficient to fill many great and small Vessels ; those that go thither may take what they need , yea , fill their Vessels to the Brim , and not diminish of its Fulness . XIV . A Fountain is constant in its emanations , or continual runnings , and flowings forth . XV. Many in former Times used to drink out of their Fountains . XVI . Fountains have Springs in themselves , saith an eminent Writer , and can never be emptied . Streams may be dried up , Cisterns may be broken , and let the Water run out ; but the Water in a Fountain abides the same , and is lasting . Parallel . I. FRom GOD , as from a Fountain , that great and glorious River of the Spirit flows ; it proceeds out of the Throne of God , and the Lamb. Hence Christ is compared to a Fountain , as well as the Father . He is the Spring and Rise of all Spiritual Joy and Consolation , the Head of all the Waters of Life : With thee is the Well ( or Fountain ) of Life . II. Christ hath Abundance , yea , a Fulness , all Fulness of Grace and the Spirit is in him , he received it not by measure . He is given to be the Head ●●ver all things to the Church , which is his Body , the Fulness of Him that filleth all things . There is Abundance , nay , a Redundancy of all Divine Grace , Peace , and Refreshment , in the Lord Jesus , an Ocean or Sea of Goodness . III. As the Lord Jesus contains , so he retains the Waters of Life in himself . He is a spiritual Fountain , every way fit , and well-compact , ( in respect of that glorious Union of the two Natures in one Person ) to retain all heavenly Fulness ; and has ordered certain Passages , as Conduit-Pipes , viz. Ordinances and Promises ; which through the help of the Spirit lets out Divine Grace and Comfort , in a gracious and orderly manner , to all his Saints . IV. Christ is a Fountain opened . He hath made a Passage or Vent , by assuming Man's Nature , and dying on the Cross , to let out his Grace and spiritual Blessings to the Sons of Men. And with what natural Freeness doth this Fountain run ! He seems restless , always diffusing , imparting , and giving forth from Himself , to all thirsty Souls : Whoever will , let him take of the Water of Life freely . V. Jesus Christ filleth the humble Soul with Goodness ; He delights in the lowly Heart . The lofty mountainous Spirits , or dry heathy Souls , retain not the Water of Life ; they cannor receive the things of the Spirit . He resisteth the Proud , but gives Grace to the Humble . VI. Jesus Christ , by letting forth his Spirit , and heavenly Grace , into the humble and lowly Heart , maketh it very fruitful in Holiness and good Works . The Churches of Christ , like low Meadows , near the Fountain , whose Waters continually flow , are always green and flourishing , and know no Drought ; when the Wicked , like Hills and dry Ground , are barren and unprofitable . VII . The Waters of Life , which flow from Jesus Christ , the Divine Fountain , are common to all . None are forbid to come to Christ. The Poor , and He that hath no Money , ( no Worth or Righteousness in him ) is invited to come to these Waters . VIII . The Water in this spiritual Fountain , Christ , is pure , clear as Chrystal ; there is no Mud , nor the least mixture of any Defilement in it . Men have endeavoured to foul and pollute the Doctrine of Christ , and his Ordinances , which flowed from him ; but Truth in it self , in the Fountain , is still the same , and cannot be corrupted . IX . Jesus Christ is a deep Fountain . We read of the deep Things of God ; Christ's Riches are said to be unsearchable ; There are such Depths of Mercy and Goodness in Christ , that none can find a bottom . His Love and Grace is very wonderful . X. Christ is a delightful and pleasant Object . There is no Fountain so lovely to the sensual Eye , as Christ is to the Eye of Faith. He is called a Fountain of Gardens , or the Garden swelling-Fountain , or Fountain of the Gardens , as Mr. Ainsworth reads it . The Church is a Garden , Christ is the Fountain that waters it ; and how pleasant is a Fountain in a Garden ! At his right-hand there are Pleasures for evermore . — And thou shalt make them drink of the Rivers of thy Pleasure . XI . Christ is the Souls only Bath ; in this Fountain Sinners must wash , if ever they would be clean : 'T is his Blood that cleanses us from all Sin ; hence he is said to be a Fountain opened for Sin and for Vncleanness . XII . There is nothing unsavoury in Christ , nothing bitter nor brackish in him ; whatsoever flows from this Fountain is sweet and good ; every drop of this Water is as sweet as Honey . XIII . Christ is able and sufficient to fill and satisfy all the Hearts and Souls of Men and Women that come unto him . Believers may have here what they really want , and yet diminish not from Christ's Fulness . XIV . Jesus Christ , the heavenly Fountain , hath never ceased running from the beginning of the World ; his Goodness always flows forth , from one Generation to another . XV. If any Man ( saith Christ ) be thirsty , let him come unto me , and drink . XVI . The Riches and Treasures of Christ are inexhaustible . He is always full : He has Springs in himself , and can never be emptied , nor dried up . As for quantity , so for quality , this Fountain is ever the same , never loses its lively Virtue and Efficacy ; the Watees that flow from hence , have the same Operation that ever they had . Prophet . I. FOuntains are beholden to some other Thing ( as the Sea , Springs , and Vapors ) for their Waters ; the Rise and Original of their Waters is not from themselves . II. Fountains only contain earthly and elementary Water . III. Other Fountains can't heal Distempers or Diseases of the Soul ; but few have that virtue in them as to heal the Body . IV. Fountains cannot give Life , tho they may help to preserve and maintain it . V. He that drinks of the Water of other Fountains may thirst again . VI. Other Fountains may be fill'd and stopp'd up , as the Well that Abraham's Servants digged ; or however the Streams may be stayed . Disparity . I. JEsus Christ is God , and as so considered hath all Fulness originally and independently in Himself , being Superintendent over all Creatures , He that made Heaven and Earth , the Sea , and Fountains of Water . II. Christ is a Fountain that contains spiritual Water , of a most divine and sublime Nature . III. Jesus Christ is the Fountain that heals all Diseases , both of Body and Soul. 'T is opened for Sin , and Uncleanness , of the inward Man more especially . IV. Christ giveth Life to Men , yea , a threefold Life : 1. Natural Life . 2. A Spiritual Life . 3. Eternal Life . He raises from the Dead , and quickens whom he will ; hence called our Life . V. But he that drinketh of the Water that flows from Christ , this living Fountain , shall thirst no more . VI. Christ cannot fail of his Fulness ; He cannot be stopp'p up by the Skill of Men nor Devils ; nay , none can hinder the glorious Streams that flow from Him from watering and refreshing his People . Inferences . I. WE may infer from hence , That Sin is of an hainous and defiling Nature ; 't is called here Vncleanness , and such Vncleanness that is not easily washed off . II , Behold the exceeding Greatness of God's Love , and of the Love of Christ , to polluted Mankind , in providing such a Fountain to wash their Souls , their defiled Souls in . III. Be sure , that God's People shall never want sufficient Means for inward cleansing and purification . IV. How inexcusable are those that die in their Filthiness under the Gospel ? If Naaman , after the Prophet directed him to wash in Jordan , had returned without washing , who would have pitied him if he had died a Leper ? Sinner , who will pity thee , if thou refusest to wash and 〈◊〉 clean ? V. Let polluted and unclean Sinners come to this Fountain , and for their further encouragement , observe these following Motives and Considerations . 1. There is abundance of Filth in thy Heart and Life , which must be purged and washed away , or thou must perish . 2. There is no Fountain can wash away thy Sin but this ; all Soul-cleansing is by Christ's Blood. All the Legal Purifications pointed to the spiritual Purgation by Christ's Blood : the like does Baptismal Washing ; the outward Washing of the Body , signifies the inward Washing by Faith in this Fountain . 3. This Fountain can wash and heal thee , whatever thy Uncleanness and Sickness is ; it cleanses from the Guilt of Sin , and from the Filth of Sin also . 4. This Fountain is opened ; which Expression signifies , ( 1. ) The Willingness of Christ to accept and embrace poor Sinners . ( 2. ) It shews the Clearness of Gospel-Revelation , above the Legal . Non dubito , &c. saith Calvin : I do not doubt but by this word he shews the Differences between Law and Gospel : Christ was a Fountain for Sin under the Law ; but he was as it were a sealed Fountain , or hid and vailed under many Types , Shadows , and Ceremonial Washings ; the Stone is now removed , that lay upon the Mouth of the Well . ( 3. ) It shews the Readiness and Easiness of Access , which is afforded to poor Sinners to come to Christ. 5. Consider the Multitude of Sinners that have been cleansed by Christ. 6. Consider the Multitude of Sins in every one Sinner washed away . 7. Consider the happy State of all such as are made clean . 8. Thou knowest not how soon this Fountain may be shut up as to thee . Caution . Take heed of slighting and undervaluing of the Fountain of Christ's Blood. What do they less than slight it , who think they can get cleansing from Sin by the Light within ? What do the Papists less , who have other Purgations , who go to their Mass , and call that a propitiatory Sacrifice ; who go to the Merits of their own Works , thinking thereby to expiate Sin , and purchase God's Favour ? What do all such else , that rely upon the Mercy of God without having an eye and respect to Christ's Blood ? What do all those less , that never come , tho very guilty and unclean , and often invited to this Fountain ? Let the opening of this Fountain move thee to open thy Heart . Exhort . To love him who hath washed thee , to be thankful , to believe , to be humble , and deny thy self . When ever thou seest a Fountain of Water , think upon Christ , the spiritual Fountain . Consolat . Here is Comfort , a Fountain of Comfort for poor Saints : Thou hast a bitter Fountain in thee ; here is a sweet one to cleanse thee : Thou hast a filthy Fountain ; here is a clear and chrystal one , to bathe and wash thee . Christ is more able to cleanse , than Sin is to defile . Darest thou say , that thy Filth is greater than this Fountain can wash away ? O Soul , Christ can wash the Black-Moor white . Remember , whatever Satan says , this Fountain is open . Christ the Head , Col. 2.19 . Not holding the Head. THe Son of God is very often in the holy Scriptures called an Head , and may be so for divers Considerations : 1. In respect of Angels , He is the Head of all Principalities and Powers . 2. In respect of Man , the whole Race of Man ; the Head of every Man is Christ. 3. In respect of the Powers of the World ; He is the Head of Kings and Princes , and all the Powers of the Earth . 4. He is the Head of the Gospel-Building : The Stone which the Builders rejected , the same is become the Head-Stone of the Corner . 5. He is the Head of the Body , the Church , which alludes to a natural Head , and doth agree therewith in divers respects ; of which take these Examples . Metaphor . I. THe Head is the highest part of the Body , more loftily placed than all the rest of the Members . II. The Head is the Seat of the Senses . There is the Eye to see , the Ear to Ear , the Organs to smell and taste , by which things are truly distinguished , even the good from the bad , for the benefit of the whole Body . III. The Head is the common Treasury of the whole Man ; whatsoever comes is lodged there , for the rest of the Members . IV. The Head doth transmit , or cause to be transmitted , by way of communication , all the Supplies accruing to all other parts of the Body , whether it be Ease from Pain , by Application of Comfort , &c. V. The Head is the very Fountain of Strength , and cunning Policy , so signified concerning the Serpent : He shall bruise thy Head , &c. VI. The Head is the Place where Burthens are carried , &c. Three Baskets were on the Baker's Head. VII . The Head is the Seat of Sorrow ; there it is received and centered . VIII . The Head receives the Hand of Blessing from the Father . IX . The Head receives the Consecration of God , both in case of Nazarite and High-Priest . The anointing with Oil ( or the holy Unction ) was upon the Head , whereby the whole Man became sanctified , and set apart for God. X. The Head beareth the Glory , whether it be the holy Mitre , and sacred Crown , appertaining to the Priest ; or the Royal Diadem appertaining to Secular Princes , and Crown of Gold. XI . The Head is the principal Object of Envy and Fury , most threatned and struck at , and receives the Signs of Death . Jezebel threatned the Head of Elisha ; the Wife of Heber struck at the Head of Sisera . The Beast appointed for Sin-Offering was to have hands laid upon the Head ; this was a Sign of Death . XII . The Head is the Subject of Humility . When Men have been much affected with some great Thing , they put Earth upon their Heads . XIII . But notwithstanding all , the Head is the Glory of the Man. XIV . The Head sheweth the greatest Signs of Pity and Sympathy to the poor , distressed , and afflicted Members . XV. The Head is the governing Part of the whole Man ; the Eyes , the Ears , the Hands , the Feet , are all governed by the Head. XVI . The Head loves the Body that belongs to it , and is concerned night and day for its Prosperity . XVII . The Head receiveth Reverence and Respect , Love and Honour , from the Body , and the Members . Parallel . I. THe Son of God , as he was higher by Birth than Men , yea , than the greatest of Men , Kings , and mighty Potentates of the Earth , &c. so is he by Place and Office : God hath anointed him with the Oil of Gladness above all his Fellows , and set him over the Works of his Hands . II. The Son of God , the mystical or spiritual Head , is the Seat of the spiritual Senses . There is the clear seeing Eye , the perfect hearing Ear , the pure , true , and infallible Taste , by which Things are distinguished aright , the good from the bad , for the benefit of the whole Body the Church . III. Jesus Christ , as a publick Person , and Head of his Church , is Receiver-General , and common Treasury of the whole Body . Whatsoever came originally from God , for the Good and Benefit of the Church , is lodged in Christ as Mediator , and Head of his Church . As David said , All my Springs are in thee ; so may the Church say of Christ , We beheld his Glory , as the Glory of the only begotten Son of God , full of Grace and Truth . It pleased the Father , that in him should all Fulness dwell . IV. The Son of God doth transmit , or cause to be transmitted , by way of communication , all the Supplies of the Mystical Body , whether it be Peace of Conscience , Ease for Soul-pains , by an Application of his Blood , and Spirit to comfort . 'T is by Him , that the whole Body , by Joints and Bonds , have Nourishment administred one to another , as knit together in all parts , and increasing with the Increase of God : Of his Fulness we all receive , and Grace for Grace . V. The Son of God is the Fountain of Strength to his Church ; 't is said , All Power is given to him . I can do all things , through Christ that strengthens me . VI. Jesus Christ was a Man of Labour , that carried our Burthens for us in Divine respects : The Burthen of Temptations from Satan and the World fell upon him ; the Burthen of Persecution , even to Death it self . The Lord laid on him the Iniquities of us all . VII . The Lord Jesus was a Man of Sorrows , and acquainted with Grief . There was no Sorrow like his , it was heaped upon him even to perfection . VIII . The Lord Jesus is the Man of God's Right-hand , made strong for Himself , upon whom the Blessing is conferred by the Father , as a Token of Good to the whole Church : In Him all the Families of the Earth are blessed . IX . Christ , the holy and spiritual Head , received the Consecration of God ; for he was filled with the Holy-Ghost from the Womb , and as a perfect Nazarite continued separate till his Baptism , at which time the holy Anointing being upon him in a visible manner , did furnish him for his Ministry , and fit him to be a Priest unto God ; this holy Unction descended on him , as it did on the Head of Aaron , not only drenching his Beard , but all the parts of his Body also , even to the Skirts of his Garment . Say ye of him whom the Father sanctifieth , and sendeth into the World , &c. Who through the eternal Spirit offered himself to God. X. The Son of God not only beareth the Glory of Priesthood , but the highest Glory of his Father's House , which consists of Kingship , &c. Thou art a Priest for ever , &c. We see Jesus made a little lower than the Angels , &c. crowned with Glory and Honour . XI . Christ was the principal Object of Envy and Hatred . The Devil envied him , the Jews hated him without cause , Herod threatned him . One while they waited to kill him ▪ at another time they led him to the Brow of the Hill , that they might cast him down headlong to destroy him . At last they came and laid their hands upon him in the Garden , where he received the Sign of Death , after his most bitter Agony ; and was soon after offered up on the Cross , as a publick Sacrifice : He died for our Sins , according to the Scriptures . Christ our Passeover is sacrificed for us . XII . The Lord Jesus was a Subject of great Humility , much affected with God's Providences , and Mens Wickednesses . He wept when Lazarus died . Christ wept , when the Jews rejected him to their own Destruction ; and , as Publius Lettius saith of him , he was never seen to laugh , but often to weep . The Devil , Herod , Pontius Pilate , with the Jews , were not content to persecute and drive the Son of God to Corners ; but after they had agreed with Judas to betray him , they endeavoured , as much as lay in them , to take this blessed Head off from his Mystical Body ; nothing would satisfy them , till they had slain the Lord of Life and Glory . XIII . And so is Jesus Christ the Glory of God , the Glory of the Church . She glories in Him : His Head is as the most fine Gold : He is altogether lovely . This is my Beloved , and this is my Friend , O Daughters of Jerusalem . XIV . Christ , being in all things like unto us , Sin only excepted , hath shewed no small Signs of Pity and Sympathy , as one touched with our Infirmities , as appears both before he left the World , and since . 1. He comforts them by good Words and Promises ; he will not leave them comfortless , but will come to them . 2. He assureth , that he would send another Comforter , the holy Spirit . 3. He prays the Father to take them into his Care and Protection . 4. He cries out from Heaven , when Violence is offered to them : Saul , Saul , why persecutest thou me ? &c. XV. The Son of God , as Head of the Church , hath the Government on his Shoulders ; his Members hear his Voice , and keep his Commandments , and his Commandments are not grievous unto them . XVI . Jesus Christ loves his Church , yea , all his Members . He died to save and redeem them , he shed his Blood to wash and sprinkle them , and went to Heaven to prepare a Place for them , and is concerned both night and day for their Prosperity and Welfare ; he will come again from thence to solemnize the glorious Marriage , and receive them unto himself , that where he is , there they may be also . I love them that love me . He gave himself , that he might redeem us from all Iniquity . He hath loved us , and washed us from our Sins with his own Blood. I go to prepare a Place for you . If I go away , I will come again , and receive you unto my Father , that where I am , you may be also . XVII . The Son of God receiveth Reverence and Respect , Love and Honour , from the Church , and all its Members , when others despise him , and account him an Impostor and Deceiver . But the Church says , He is the Son of God , both Lord and Christ , Lord of Glory , Lord of all the Princes of this Life , the Head of Angels , the choicest and chiefest of Ten Thousand : Whom having not seen , they love ; and tho now they see him not , yet believing , they rejoice with Joy unspeakable , and full of Glory . He is precious in their Esteem ; his Name is as Ointment poured forth . Metaphor . I. THe natural Head is joined but to one numerical and physical Body . II. The natural Head is joined to the physical Body , by fleshly Bonds and Ligaments ; Veins and Sinews , Nerves and Arteries , &c. III. The natural Head is sometimes sick , being liable to many Distempers of very dangerous consequence , as Apoplexies , &c. and being so , it cannot help the Body . IV. A natural Head doth many times fall asleep , and so becomes unsensible , and uncapable of securing its Body and Members , at that juncture of Time. V. A natural Head is weak , and wants Help it self ; for there is no Man so wise , but may receive Additions from others , and doth so in all Arts and Sciences : yea the Angels themselves have made known to them by the Church , the manifold Wisdom of God , and are in some respects charged with Folly. VI. A natural Head may afford some small help to the Body , but cannot bless what it affords . VII . A natural Head may be broken , dasht in pieces , and lose its Power of helping the Body and Members . VIII . A natural Head may dye and lie by the Walls , where is then its Help . Disparity . I. THe Son of God , the mystical Head , is joined to many numerical and physical Bodies : He is not only Head of Angels , even of all Principalities and Powers , but of all Men in some sence ; and to the Church , and every true Member thereof , in a more special and peculiar sence : I would have you to know , that the Head of every Man is Christ , and he is the Head of the Church , the Fulness of him that fills all in all . II. Jesus Christ is joined to the mystical Head , by spiritual and more lasting Bonds ; as the Bond of voluntary Choice , of Promise , and invisible Union . Ye have not chosen me , but I have chosen you . Because I live , you shall live also , that they also may be one , at thou , O Father , and I am one . I in them , and thou in me , that they may be made perfect in one . III. The Son of God is never sick , but always in a capacity , not only to help his sick Body on Earth , but also against all Diseases ; much more permanent than the Angels of God , dwelling where Sickness cannot approach : Neither shall there be any more Sickness or Pain . IV. But the Son of God is the Angel of God's Presence , and made the Keeper of Israel , who neither slumbers , nor sleeps . V. The Son of God is not weak , wants no Help from other Men , in respect of any Arts or Sciences whatsoever : for if the first Adam had such strength of Wisdom and Knowledg as to give Names to all things sutable to their Natures , who was but earthly ; much more the second Adam , who was the Lord from Heaven . In whom are hid all the Treasures of Wisdom and Knowledg . VI. The Son of God cannot only afford sutable Help to the Body , and Members , but can bless the Help to them , bless Society and Communion , bless Word and Sacraments , bless Lenitives and Corrosives , Rod and Staff , make all things work together for good . VII . The Son of God though he was hard laid to , and much struck at , by the Powers of Darkness , yet could they never reach high enough to break his Head , to dash him and destroy his Power , ( to help his People in time of need ) but were destroyed themselves in the very Attempt ; He spoiled Principalities . Whoso shall fall upon this Head of the Corner , shall be broken to pieces . He bruised the Head of the Combatant . VIII . The Son of God hath passed through the Gates of Death , hath conquered him that had the Power of Death , and can never dye , Death hath no more Dominion over Him : He ever lives to make Intercession for the Saints : lives for evermore . Inferences . 1. THis sheweth the great Love and Goodness of God in giving such a Head. 2. The great Love of Christ , and his wonderful Condescention in stooping so low , as to become a Head to poor Mortals . 3. What a happy Condition the Church and Members of Christ are in . ( 1. ) Interrested in the same Love with the Head. ( 2. ) Under the same degree of Election with the Head. ( 3. ) Allied to the same Relations , interested in the same Riches , and assured by Membership of the same Life and Immortality in the World to come : Because I live you shall live also . 4. Affords a very great motive to all Men to seek Union and Membership with him , because as he is , so shall they be also hereafter in the next State ; When he shall appear , we shall be like him . Christ a Garment for Sanctification . Rom. 13. ult . But put ye on the Lord Jesus , and make no Provision for the Flesh , &c. IN this Text are two Parts : 1. An Act. 2. An Object . I. An Act , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is a Metaphor taken from puting on of Garments , a Phrase used by the Apostle often in reference to the New Man , Eph. 4.24 . In reference to the Spiritual Armour , Eph. 6.11 . In reference to Acts of Mercy , Col. 3.12 . And here , in reference to the Application of Jesus Christ , in respect of Sanctification . From the scope of the Text 't is evident the Apostle intends Gospel Holiness , he presses the Saints at Rome to a godly Life , and not only to walk holily , but to draw all Power of holy walking from Christ , so as to be cloathed with the Vertues and Graces of his Spirit . Metaphor . I. GArments are for the covering of the Body , they hide Nakedness and Deformity . II. Garments come not naturally , but are prepared and made fit for us . III. Garments are worn only in some Countrys by civilized Nations and People ; some Barbarian , and Heathenish Men and Women go naked in some Nations . IV. Before new Garments can be put on , the old , defiled , and over-worn Garments must be put off . V. Garments are of great Utility in respect of Defence , they secure us from the pricks and scratches of Bushes and Thornes , and from many bruises and rubs and other hurts , which Nakedness exposes to . VI. Garments are for keeping of the Body warm : ( what should we do who live in cold Countrys were for it not Cloaths and useful Garments ) she is not fearful of the Snow , for all her Houshold are cloathed in Scarlet . VII . Garments tend to the preservation of Health ; the neglect of putting them on , many times brings Sickness , sometimes death . VIII . Garments are used for Distinction , as : 1. They distinguish one Sex from another , the Man ▪ shall not put on the Apparel which appertaineth to the Woman . 2. Garments also distinguish the several Ranks and Qualities of of Men , those that are cloathed in soft Raiment are in Kings Houses . 3. By the Habit or Garment we do distinguish the People of one Nation from another . IX . Garments are of a comfortable and refreshing Nature , and of excellent use to them who put them on . X. Garments answer not their End in making , neither are they of use till put on . XI . Some sorts of Garments were Significations of Grief and Sorrow . Mordecai put on Sackcloath , so in Joel 1.13 . XII . Garments were also used to testify Joy ; as appears in the Case of the Prodigal : Bring forth the best Robes and put on , and put a Ring on his Finger . Parallel . I. THe Lord Jesus Christ is a Cover for the Soul , every Mans Nakedness and Deformity appears that hath not on this Spiritual Garment . II. Naturally we have no Righteousness , that is either accepted of God , or a suitable Cover for the Soul , this Spiritual Garment is wrought by the Spirit , and made fit for us . III. The Lord Christ is put on for a Garment or spiritual Cloathing , by those Nations and People only , where Christianity is received , and not by many there neither , some are like Brutes and Hethenish People , naked , without Christ and true Holiness . IV. Before a Man can put on the Lord Jesus Christ , and be cloathed with the Garment of Holiness , he must put off the abominable filthy Cloaks , and Covers of Wickedness , he must be stript of his filthy Rags , that he may be cloathed with the Spirit and Graces of Christ , Put off the former Conversation , the Old Man , and put on the New Man , which after God is created in Righteousness and true Holiness . V. By putting on of Christ in a way of Faith and Holiness , the Soul is defended , from the cheeks and smarting pricks of Conscience , from the fiery Darts of Satan , and from the killing Power of the Law and the Wrath of God. VI. This blessed Garment keeps the Soul warm ; hereby Saints become fervent in Spirit and zealously affected . If we have any spiritual Heat in us , we must attribute it to Christ : naturally we are as cold as that Child was when his Spirit was departed . 2 Kings 4.24 . VII . The Graces of Christ and true Holiness are the only Preservative of the inward Man from spiritual Sickness : by putting him on , and leading of a holy Life , we abide in Health : and those who neglect to put on these Garmens , are exposed to all manner of Scu●●-Diseases , which end in eternal Death . VIII . This spiritual Garment makes a Distinction : 1. Holiness distinguisheth Believers from Unbelievers , the Godly from the Wicked : Who hath made thee to differ from another ? If a Man be in Christ , he is a new Creature . 2. This Glorious Garment shows that the Righteous are more excellent than their Neighbour : as it was said of Jabush , he was more Honorable than his Brethren ; it makes appear the Godly are Kings Children , having Princely Robes upon them . 3. By a holy Christ-like Conversation , the People and Saints of God are known to be People of another Country , Citizens of another City , Ye are not of this World. IX . This spiritual Garment is of a most excellent , sweet , comforting and refreshing Quality , the Vertue whereof is not , cannot be felt nor apprehended by Unbelievers . X. Men put not Christ to that use for which he came into the World , till they put him on for Sanctification and Holiness , neither will he be otherwise of saving Benefit unto them ; He that believeth not shall not see Life ; Without Holiness no Man shall see God. XI . Such as have put on this Garment , do abundantly demonstrate their great Sorrow and Grief for Sin ; Godly Sorrow worketh Repentance , yea shall be sorrowful : All such as put on Christ for Sanctification , are cloathed with Humility . XII . Such who are cloathed with the Robes of Righteousness , have on them the beautiful Garments of Salvation ; which signifies , that they above all ; have cause to rejoyce ; hence , saith the Apostle , As sorrowful , yet always rejoycing ; Rejoyce in the Lord always , and again , I say , rejoyce . Metaphor . I. MAterial Garments are made by Man. II. Other Garments consist of Matter , and are of such or such external Shape , according to the Party for whom they are made . III. Other Garments may be bought with Mony , and those likely who have most of it , have the best Robes . IV. Material Garments render a Man or Woman amiable only in the sight of Man , &c. V. Other Garments are the worse for wearing , by long and often using they will decay . VI. Other Garments at certain Times are to be put off , or may be changed ; As light or thin Garments for Summer , and more substantial for Winter , &c. VII . A Man may part with , or dispose of other Garments at his Pleasure as he thinks fit , to his Friends , or to such as want Cloaths . Disparity . I. THis Garment of Holiness is wrought by the Spirit of God. II. This Garment consists of Grace , Divine Vertues , and Spiritual Qualifications . III. This Garment may be had without Mony or Price ; 't is true , Christ speaks of buying &c. white Raiment , That buying , is free receiving : The Porphet explains this Phrase , Isa. 55.1 . No Man hath any thing of worth or value to give for it ; the Gift of God cannot be purchased with Mony , the poor in Spirit are better cloathed than the rich . IV. This Garment renders a Man or Woman lovely in the sight of God. The Ornament of a meek and quiet Spirit is in the sight of God of great Price . V. This Garment the more and longer it is used , the better and more excellent it is ; Use makes perfect in Godliness as well as in other Cases . VI. This Garment , ( viz. ) the Robe of Righteousness , is never to be changed nor put off Day nor Night , Winter nor Summer ; we ought to be good and vertuous in Sickness and Health at all times , in Prosperity and Adversity ; 't is good always to be zealously affected in a good thing . VII . This Garment , Christ and Holiness , as a Man cannot dispose of it unto others , so he ought not . No Man hath so much Grace as to furnish his Friend with it ; the Wise Virgins had no Oyl to give to the Foolish : What thou hast already , hold fast till I come . Inferences . I. WE may from hence admire the Excellencies of the Lord Jesus Christ , he is Life , he is Meat , hidden Manna , he is Drink ; yea he is all in all , and provides all for Believers . II. It shews the miserable State of those that are without true Holiness , such are naked . Now a naked Man is exposed to the Reproach of every Eye , his Shame appears to all , Nakedness lays open to every Storm , every Shower wets , Thorns prick them ; piercing and nipping Winds make those that are naked to shrink . The unconverted Sinner hath the continual Pricks and Terror of his own Conscience , and shall thereby be filled with Horror and Shame ; much more when the Arrows of the Wrath of God begin to fly about his Ears . III. This demonstrates , that wicked Men are mad , or besides themselves . None but distracted and barbarous Men reject Cloathing . Sinners will have none of Christ , tho they are naked without him ; they will not put him on , will not be persuaded to cover their Shame , turn from their evil Ways , and accept of a Robe of Righteousness . IV. Observe , that none are so well cloathed , so richly arrayed , as Believers , as the Godly and Faithful in Christ Jesus . V. Here is good News for the Poor , and such as are naked ; here is a glorious Garment ready , if they will put it on . VI. That the Ungodly would be persuaded to put on Christ. Quest. But some may say , What is it to put on Christ ? Answ. 1. Christ is to be put on for Justification ; but in that sence those Saints at Rome had put him on before . 2. Christ is to be put on by way of Imitation ; this refers to Sanctification : We must follow his Example in his holy and gracious Life ; we must apply his Righteousness for our Justification by Faith , and walk by the glorious Pattern he hath left , to teach us to express his Vertues and Excellencies in a course of Sanctification , and new Obedience . If Christ be not put on in both these respects , he will profit none to Salvation . VII . What will become of them , who instead of putting Christ on , and following of him , put the Devil on ; and instead of expressing his Excellencies , they express the Vices of the Devil , and Abominations of their own base Hearts ? VIII . From hence let Saints be cautionated , from defiling of their Garments ; a small Spot is quickly seen in a white Vesture . Those only who defile not their Garments , shall walk with Christ in white . Lastly ; Let all take heed to keep their Garments , for otherwise Men will at one time or other see their Shame . Christ a Lamb. Joh. 1.36 . Behold the Lamb of God! 1 Pet. 1.19 . As a Lamb without blemish , &c. Rev. 14.11 . I beheld , and lo a Lamb stood upon Mount Zion , &c. IN the two first Texts the Greek Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , compounded of α privativo , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , robur , which signifies Strength ; that is , not strong . The Article ὁ ( as Erasmus hath observed out of Chrysostom and Theophylact ) is emphatical , distinguishing him from the Typical Lamb ; and denotes also Relation , for it puts in mind of the Prophecies of Esay , and others , used Acts 32. The word in Rev. 14.1 . is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a Diminutive of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and signifies Agnellus , a little Lamb , tener adhuc & immaturus , tender , &c. John 21.15 . How , and in what respects Christ may be called a Lamb , follows . Metaphor . I. THe Lamb is a very innocent and harmless Creature . Bullinger calls it a Symbol of Innocency . It doth no Wrong or Injury to any . II. The Lamb is made a Prey of , and often worried by Dogs , Wolves , and other evil Beasts . III. The Lamb is a meek and patient Creature , bearing Wrongs , not seeking Revenge upon them that strike and abuse him . IV. The Lamb is silent , when brought to the Slaughter , doth not cry , complain , nor strive , as other Creatures do . V. The Lamb is a lovely and very delightful Creature ; hence Vriah's Wife is compared to it . VI. The Lamb is a contented Creature ; let the Shepherd put it into what Pasture he please , it grumbles not , but seems very well satisfied . VII . The Lamb is a clean Beast , whose Flesh God appointed for Food ; and the Flesh of no Beast is more generally prized , especially at its first coming , than Lamb. VIII . The Lamb was appointed under the Law for Sacrifice , it was to be taken out of the Flock , to be severed from the rest , to be kill'd ; a He-Lamb , and without spot , was to be offered up to make an Atonement , and the Blood to be sprinkled , &c. IX . Lambs are very profitable Creatures , they enrich their Owners ; their Fleece and Skins are good for Cloathing . Also the * Money of the ancient Patriarchs was called a Lamb , because the Figure of a Lamb was on it . Abraham bought a Field for an hundred Pieces of Silver , or Lambs . X. The Lamb is a small Creature to other Beasts , therefore the Hebrews call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aben-Ezra apud Jobum , tenellam Pecudem , vel Agnellum interpretatur : A small Sort of Cattle , or diminutive Lamb. Parallel . I. JEsus Christ is of a sweet , quiet , and harmless Nature and Disposition : Such an High-Priest became us , who is holy , harmless , undefiled , separated from Sinners , &c. II. The Lord Jesus was preyed upon by Devils and wicked Men , who continually worried him , like hungry and blood-thirsty Wolves , Lions , and ravening Beasts , whilst he was upon the Earth . III. The Lord Jesus with a meek and patient Spirit bore all those vile and grievous Wrongs , Contradictions of Sinners , and horrid Blasphemies , in the days of his Flesh , without seeking the least Revenge upon them . Austin saith , he is compared to a Lamb because of his Mildness . IV. The Lord Christ was silent , when he was led to be crucified : He is brought as a Lamb to the Slaughter , and as a Sheep is dumb before the Shearer , so opened he not his Mouth . — He did not cry , nor cause his Voice to be heard in the Streets . V. Christ is the Delight of the Father , very lovely in the Eyes of Saints and Angels ; nay , what was said of Titus Vespasian , may fitly be spoken of Christ , He is the Delight of Mankind . VI. Christ was abundantly satisfied to become any thing , and to do whatever the Will of his Father was , tho 't was to be abased so low , as to be born of a poor Virgin , to live in a mean Condition , and to have no where to lay his Head , whilst he abode in this howling Wilderness . VII . Christ was ordained of God to be the Food of our Souls ; and there is no Meat so sweet , or is so much prized by the Godly , especially when they first receive him by Faith , as this Lamb. My Flesh is Meat indeed , and my Blood is Drink indeed . Whosoever hath fed spiritually on Christ , he desireth no better Dainties . VII . Christ , the Lamb of God , is our only Sacrifice . He was taken from among Men , separated from Sinners , truly Man. He was a Lamb without blemish , no Spot or Stain of Sin could be found in him . He was slain or offered up upon the Cross , to make an Atonement for the Sins of his People ; and his Blood must be sprinkled or applied to our Consciences by Faith. IX . Christ enriches all that have Interest in him , or can lay claim to this Lamb ; and his Righteousness is for our Cloathing . No Money will pass for currant ( as it were ) with God , but Jesus Christ. He is the Saints Treasure ; their Estate and Inheritance lies in Christ : But of him are ye in Christ Jesus , who of God is made unto us Wisdom and Righteousness , &c. X. Christ made himself of no reputation . In respect of his Humanity , he is called a Worm , as Annotators expound that in the Psalmist , Psal. 22.6 . I am a Worm , and no Man , a Reproach of Men , and despised of the People . He was small and despised in the eyes of the great Heroes of the Earth . There are several great Disparities between Christ and a Lamb , but we shall pass by them , and only take notice of two or three Inferences . I. IF the Lord Jesus was such an harmless , innocent , silent , and delightful Lamb , how doth this set out and aggravate the horrid Sin of the Jews , and others , who put him to death ! II. And how doth it magnify the Love and Pity of God to us , that he should be pleased to part with this precious Lamb out of his Bosom , to be made a Sacrifice for our Sins ! III. From hence also we may learn how to carry it in the World , not to be high-minded , and seek great things for our selves ; he did not so : Let the same Mind be in you , that was also in Christ Jesus , &c. IV. Let us make him our Example , when under Suffering , and in the hands of wicked Men , who when he was reviled , reviled not again ; let us not seek Revenge , nor render Evil for Evil to any Man. V. Moreover , let us be contented , as He was , whatever it pleaseth the Father to exercise us under , or in what Pasture soever he sees good to put us . VI. And since he suffered so willingly for us , let us labour ( when called thereunto ) to lay down our Lives for his holy Name-sake . Christ the Pearl of great Price . Mat. 13.45 , 46. And when he had found one Pearl of great Price , he sold all that he had , and bought it . Metaphor . I. PEarls ( as Naturalists tell us ) have a strange Birth and Original ; 't is the wonderful Geniture of a Shell-Fish , congealed into a diaphanous Stone . The Shell , which is called the Mother of Pearl , at a certain time of the Year , opens it self , and takes in a certain moist Dew , as Seed ; after which they grow big , till they bring forth the Pearl . II. Those that would find Pearls , must search curiously for them , and resolve to run through many Dangers , among those huge and terrible Monsters of the Sea , saith Pliny . III. 'T is not an easy thing to find Pearl ; very few know where to seek for it , it lying usually at the bottom of very deep Waters . IV. Pearls are things of very great worth : The richest Merchandize of all , and the most Sovereign Commodity throughout the whole World , are these Pearls , saith Pliny . Moreover , he tells us of one Pearl that Cleopatra had , which was valued at six hundred thousand Sestertii ; hence Men will part with all for Pearl . V. Yet notwithstanding , many Men and Women do not know the Worth and Value of Pearls , and hence they through Ignorance esteem them not above Pebbles ; Swine tread them under their feet , they value Pease above Pearls . VI. Pearls have a hidden Virtue in them ; tho for bulk but small , yet in Efficacy they are very great . VII . Pearls are of a splendid and oriental Brightness ; for which reason the Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , à nitore splendente ; their Beauty is as much within as without . VIII . A Pearl is round , which is an Emblem of Eternity , it hath no end . IX . Pearls are firm , strong , and well-compact , so as Fire cannot consume them , nor ordinary Strength break them . X. They need no other Riches , that find a Pearl of great Price and Value ; they are made for ever , as the Proverb is , in respect of this World. XI . Pearls are a rich Ornament : Such as have precious Pearls in their Ears , or rich Strings of them about their Necks , are look'd upon as honourable Persons . XII . Pearl is a very rich and Sovereign Cordial , and is of excellent use and virtue to prevent Poyson , to preserve natural Strength , and purge Melancholy . XIII . Pearls are called Vniones by the Latins , because they are found one by one , quòd conjunctim nulli reperiantur . Parallel . I. THe Original and Birth of Christ is wonderful ; God manifested in the Flesh is the Admiration of Angels : A Virgin ( the Mother of this Pearl according to the Flesh ) being over-shadowed with the holy Spirit ( which is compared to Dew ) conceived , and when her Time was come , travailed , and brought forth Christ , the Pearl of great Price : And the Angel said unto her , The Holy-Ghost shall come upon thee , and the Power of the Highest shall overshadow thee , &c. II. Those that would find the Pearl of great Price , must search and seek after him diligently , as for hid Treasure ; and must resolve to pass through all the Troubles and Difficulties that attend the Way of true Piety and Godliness . III. 'T is no easy thing to find Christ , and obtain an Interest in Him ; many seek him where he is not to be found , in the broad Way , and by the Merit of their own Performances ; few they be that find this precious Pearl . IV. Christ is of an inestimable value , may well be called the Pearl of great Price . The Worth & Excellency of Christ far exceeds the Riches of both Indies . He is the rarest Jewel the Father hath in Heaven and Earth , more precious unto Believers than Rubies , and all that can be desired cannot be compared unto Him : No mention shall be made of Pearl . Hence the Saints part with all for him , and do account the best of earthly things but Dung , that they may win Christ. V. The Lord Jesus , tho in himself he is so precious , and prized above all by the Godly ; yet wicked and carnal Persons , by reason of that sordid Ignorance and Blindness that is upon their Understandings , esteem him not above the perishing things of this World ; nay , some swinish Men prize their own beastly Lusts above Christ. VI. Christ hath an hidden Virtue , most excellent in Nature : tho He seem weak , small , and despised in the Eyes of the carnal World , yet he is the Power of God to Salvation . VII . Christ is beautiful , fair , and shining ; his Oriental Brightness is far above the glorious Splendor and Brightness of the Sun shining in his Strength : He is the Brightness of the Fathers Glory , and the express Image of his Person . Christ's Beauty is as much within as without . VIII . Christ , in respect of his Divinity , is from Eternity to Eternity , without beginning , and without end . IX . Christ is called a Stone , a tried Stone , and sure Foundation ; there is no Fire can consume him , nor can all the Powers of Hell break or mar him . X. They that find Christ have enough , they need no more Riches ; they are not only made happy here , but also to Eternity , and may say , with Jacob , they have all . XI . Christ is the Saints richest Ornament : Those that are grac'd and adorn'd with this Pearl , are the most renowned and honourable Ones in the World : The Righteous are more excellent than their Neighbours . XII . There is no Cordial to a disconsolate and drooping Spirit like Christ ; the Virtue of his Blood , and the Comforts of his Spirit , revive immediatly the sick and fainting Soul. 'T is he that keeps us from the Poyson and venemous Sting of the old Serpent , that strengthens us , and purges out all our Corruptions . XIII . Christ is singular ; there is but one Christ , one Mediator between God and Man. Metaphor . I. PEarls are of an earthly Original . II. Pearls are of a very small dimension ; for tho they be very considerable in value , yet are the least of all precious Stones . III. Men may find a rich and precious Pearl , and yet be miserable in divers respects , and that cannot help them . IV. Men that find precious Pearls may sell them if they please , and sin not , nor injure themselves thereby . V. Other Pearls are of a perishing Nature , they may be defaced , broken , dissolved , and come to nothing . Disparity . I. JEsus Christ is the Lord from Heaven . II. Christ is infinite in respect of his Deity , without measure , filling Heaven and Earth with his Presence . He is in Heaven , and yet with his People on Earth , to the end of the World. III. He that finds this Pearl of great Price , can never be miserable . Christ supplies all the Wants and Necessities of Believers . IV. No Man can sell Christ , nor part with him , but he sins thereby , and ruins himself , as Judas did . V. Christ is durable ; this Pearl of Price can never be spoiled or dissolved ▪ nor diminish or lose his Beauty . Inferences . 1. Happy are they that find this Pearl . 2. They are Fools who will not adventure the Loss of all for Him. 3. Esteem highly of Christ , you can never overvalue Him. 4. Bless God for bestowing his chiefest and best Pearl upon you . The Name of Christ like to Precious Ointment . Cant. 1.3 . Thy Name is as Ointment poured forth , &c. THe Spouse knows not how to set out the Transcendent Excellencies of the Lord Jesus Christ. Before she saith , His Love is better than Wine ; and here she compares his Name to Ointment poured forth , &c. The Words are a Proposition , in which you have two Parts . 1. The Subject . 2. The Predicate . 1. By the Name of Christ , some understand the Doctrine of Christ declared in the Gospel ; others by his Name , his Person , Illyricus in locum , Ye shall be hated of all Nations for my Name-sake ; I will shew him how great things he shall suffer for my Name ; that is , for my Sake . 2. Christ hath several sweet Names or Appellations given him in the Holy Scripture , that may be compared to Precious Ointment ; as first , his Name Jesus , Emanuel , the Lord our Righteousness , Prince of Peace , &c. Simile . I. OIntment is of a fragrant and odoriferous Scent . Precious Ointment yields a very sweet Smell : the Box of Ointment which was poured upon Christ , the Text says , the whole House was fill'd with the Odour thereof . II. Ointment hath an exhilarating Virtue , it chears , elevates , and makes the Heart glad . Ointment and Perfume rejoyce the Heart ; hence the Antients in their Banquetings and joyful Feastings , used choice and precious Ointments . III. Oil hath a drawing and cleansing Quality in it ; it is powerful in attracting , or drawing Pollution or noxious Matter , out of Wounds or Sores in the Body . IV. Ointment hath a mollifying and suppling Virtue , it will soften any hard Tumor or Swelling in the Body ; the Lord alludes to this : They have not been mollified with Ointment . V. Ointment is of a beautifying Nature ; David tells us , it makes the Face to shine , ( Naturalists says ) there is a sort of Ointment that will fetch out Wrinkles . VI. Some Ointments are of great Worth and Value , as appears not only by Historians , but by what is said of that Box Mary bestowed upon our blessed Saviour . VII . Ointments are of a healing Nature . VIII . Some Ointments are of a strengthening Nature ; the Joynts being weak and benum'd , or parts of the Body anointed therewith , it recovers their Strength . IX . Ointment being poured forth , denotes the use of it ; 't is of little Profit whilst it is kept close shut up in the Box , nor doth it yield that fragrant Smell till poured forth . X. Ointment poured forth , denotes Plenty ; as one observes upon the place ; as also a free Communication of it . Parallel . I. THe Lord Jesus is very sweet and of a fragrant Smell to Believers , as hath been shewed upon divers Metaphors ; nay , he makes their Persons , Prayers , and all their Performances as sweet Odours in the Nostrils of God. Christ perfumes as it were all Persons and Places where he cometh ; the Person , Example , Passion , Intercession , Word , Promises , Ordinances of Christ , are of a sweet Savour . II. Jesus Christ , and the Spirit that flows or proceeds from him , is of a glading refreshing and comforting Nature ; he anoints his Saints , gives the Sorrowful the Oil of Gladness for the Spirit of Heaviness , Thou hast put Gladness in my Heart , more than in the time when their Corn and their Wine increased . III. Christ draws the Soul ( when his Name is poured out so , that the Soul feels the nature of his Sovereign Love and Grace ) out of the World , and the Kingdom of Satan , and from all Uncleanness of the Heart and Life to himself . Saith Christ , And if I be lifted up from the Earth , I will draw all Men unto me ; With loving Kindness have I drawn thee ; Draw me , and I will run after thee . Christ draws the Soul from Sin , and Sin from the Soul ; and so cleanseth it thereby . IV. Christ's Name poured forth , viz. his Perfections and Excellencies made known to a Sinner , presently softens his hard Adamant-like Heart : all the Hearts of Sinners that have been broken and made tender , it hath been done by the Virtue of this precious mollifying Ointment . V. This Spiritual Ointment will fetch out all the Stains and Spots of Sin ; all those Blemishes and Wrinkles of the Soul ; of which the Apostle speaks , that so we may be presented amiable in the sight of God. Believers have no Beauty but what they have from Christ. VI. The Lord Jesus Christ is of an inestimable Worth ; who is able to account the value of this Box of precious Ointment ? Wisdom is the principal thing , ( Christ is the Wisdome ) of God , its price is above Rubies , VII . Christ heales the Soul ; he is not only the Physician , but his Blood ▪ and the precious Graces of his Spirit , is the Balm or Ointment that cures all our Sores . VIII . All Spiritual Strength is from Christ ; 't is he only that confirms and strengthens the Feebleness , and the Hands that hang down ; 't is he that strengthens our Hearts in the day of Trouble , and weakens the Hands of our Enemies . IX . The Name of Christ hath not that fragrant Smell , nor appears of that great Worth and Excellency , till poured forth in the Ministry of the Word by the Spirit and in his Ordinances : that is the way of opening this precious Alabaster Box , which like Pipes , convey the golden Oil to the Lamps ; thus Christ manifested the Savour of his Knowledg by the Apostles in several places . X , The Lord Jesus hath a great plenty of all good and sweet Perfumes , and precious things in him , and he is free to part with them , or communicate of his Fulness unto us . Simile . I. ALL natural Ointments are of humane Composition , they are compounded by Men , hence called , the Ointment of the Apothecary ; God created the Materials , Man learned the Skil of using them . II. Natural Ointments are of great Value , but their Worth is known and may be computed : Mary's Box of Precious Ointment was valued , but at , or little more than three hundred Pence . III. Natural Ointments will not keep their Vertue ; the most fragrant of them in the World , will , tho kept never so closly and carefully , in time corrupt and lose its Savour : Dead Flies make the Ointment of the Apothecary to send forth a stinking Smell . IV. Other Ointment is of a wasting Nature ; take but one Dram out , and there is an Abatement , and so by little and little it will diminish , and shrink till it comes to nothing . V. Other Ointments are only good for the Body ; one sort pleaseth the sensual part , and another makes the Face and Skin of a Man to shine . VI. No one kind of natural Ointments hath all excellent Qualities in it : some may be of a fragrant Smell , but not healing , others may be good for healing , but not of a fragrant Smell . VII . A Person may be anointed with precious Ointment , and in a little time lose all the Scent and Savour of it . VIII . The Effects which are wrought by other Ointments , are not quick and sudden , cannot heal , cleanse , nor make the Face smooth and beautiful in a moment : The Virgins that were to delight the Persian King , must be anointed six Months , before their Beauty was perfect . IX . A very small Quantity of other Ointment doth but little Good , nor worketh but small Effects , whether for healing , beautifying , or perfuming ; one Drop will not perfume a whole Room , &c. Disparity . I. BUt this spiritual Ointment was not made by Man ; the Divinity of Christ is from everlasting , not made , nor created ; and his humane Nature was filled with the Spirit , he was anointed with the Oil of Gladness above his Fellows that so he might pour forth this sweet and sacred Unction to his Saints . II. The Lord Christ is of inestimable Worth , and invaluable ; all the Pearls and Diamonds in the World are not worth the least drop or dram of this good and pretious Ointmen●● those that have it , would not part with it for ten Thousands of Rivers of Oil ; one drop of it infinitely excels all the choicest Ointments in the World. III. The duration of this holy Ointment is such , that it will never decay . Jesus , and the Grace of Jesus is incorruptible , he is as sweet as Fragrant , and of the same Vertue he was in Abrahams and Abels time ; and so will abide for ever ; for he is without beginning or end of Days : nothing can get into this pretious Ointment to make it unsavoury to a grievous Soul ; the Cross it self is sweet in him . IV. Jesus Christ hath anointed thousands of the Godly in all Ages since the Beginning , and yet the Vessel is as full as ever ; 't is always pouring forth , it ever runs , yea and that freely too , yet the Ointment doth not diminish ; there is not in him one Dram less than there was at the beginning . V. The Spiritual Ointment is for the suppling , cleansing , and healing of the Soul , it causes an internal Beauty , and puts a Lustre on the inward Man ; which God and holy Angels delight in . VI. All Excellencies meet together in Christ , there is nothing that is of Use , Profit , Pleasure , nor Delight , but it is to be found in him , yea and that in the highest Degree . VII . He that is anointed with this Ointment , will smell of it as long as he lives ; there will be some Savour of Jesus Christ remaining , though his Lips and Life may not be always alike , sweet and fragrant . VIII . Such are the Effects and powerful Operations of the Lord Jesus Christ , ( this spiritual Ointment that no sooner he touches the blind with his Finger but they see ; and the Leopards are cleansed at a word of his Mouth ; as soon as ever one drop of this Ointment is applyed , by Faith to the Soul , the Effect follows ; one moment is sufficient for Christ to accomplish his Work , tho he doth not always work so speedily . IX . A very small Quantity of this spiritual Ointment doth wonderful things ; the least measure of true Grace , hath glorious and marvellous Effects , as it is spoken of Faith , tho it be as small as a grain of Mustard Seed , yet , &c. a little of this Ointment perfumes the whole Soul , House and Family of a Saint . Application . FRom hence you may further take notice of , and admire the Excellencies of Jesus Christ , in that he is compared to all things that are good , pleasant and delightful ; well may he be call'd wonderful : O! how wonderful , and pleasant is that precious and good Name , that is composed of so many excellent things . 2. This should draw our Hearts towards him , make us love him and delight in him , and long , and desire after him ; His Name being as Ointment poured forth ; it follows , therefore do the Virgins love thee . Cant. 1.3 . 3. This also demonstrates the Excellencies of his Grace ; 't is the Graces of Christ , that make him be compared to Ointment poured forth ; his sweet Ointments are , as one observes , his Meekness , Patience , and Holiness , &c. 4. The special Graces of Christ , as appears from hence , are not communicated to all , the holy Ointment under the Law , was only for consecrated Things and Persons , the Elect and holy Priesthood of God , only have the Name of Christ , like precious Ointment , poured out ; Christ empties himself only to those golden Vessels , though common Graces are communicated to all . 5. We may from hence infer , how unsavory all Wicked Men are in their Persons and Services that have not this good Ointment upon them , their Hearts , Lives , and Prayers , and all they do , stinks in the Nostrils of the Lord , being not perfum'd by Jesus Christ : The Sacrifice of the wicked , is an Abomination to the Lord. 6. This teacheth us , how to keep our Souls sweet ; Sin , the World , and the Devil strives to make them lose their savour . Therefore pray every day for a drop or two of this Ointment to sweeten your Prayers , Meditations , and all your holy Dutys ; and be sure carry Christ in your Hearts , Lips and Lives , and this will make you lovely , and cause you to shine where ever you come . 7. When you smell of any Perfume , think of this precious Ointment , that perfumes Heaven and Earth . 8. If you are sad and disconsolate , you may know whither to go , 't is this Ointment that cheers , revives , and maketh glad every drooping Christian . 9. Are you troubled with hardness of Heart , or any swelling Tumour ; why then with speed , get some of this mollifying Ointment . 10. Be sure to ascribe all true , softness and brokenness of Spirit to Christ and his good Ointment . 11. He that would be beautiful , must not be without this Ointment . 12. Get store of it , to perfume your Houses , and pray that your Wives and Children may have store of it poured upon them . 13. What a Mercy is it , to have of this good Ointment , by us , and laid up for us , seeing we are so subject to be unsavoury , subject to Wounds and Sores , and other Diseases , which this Ointment cures effectually . Christ the Believers Friend . Cant. 5.16 . This is my Friend , &c. CHrist is the Churches Friend , and consequently the Friend of every gracious Soul ; a Friend that sticks closer than a Brother ; not only compared to a Friend , but he is really so : the Believer can bear Testimony of it by Experince . This shews the happy State of the Church , and of all true Christians , Christ is their Friend . Now to take in the sweetness of this Text , 't is requisite to enquire into the Nature and Property of a true Friend , and true Friendship . A Friend . There are four things to be considered , requisite to true Friendship I. KNowledg , amongst Men , true Friendship cannot be manifested , and maintained without it , &c. 'T is more than common , 't is peculiar : speculative Knowledg doth not always bespeak Friendship , for true Friendship repuires peculiar Knowledg . II. Union is also requisite ; here can be no true Friendship till the Enmity amongst Men be removed . What Friends were Jonathan and David , they loved one another as their own Soul ! Can two walk together except they be agreed ? Amos 3.3 . III. Intimacy and true Friendship , causeth frequent Access one to the other ; this tends to make People to be of one Heart and one Mind . IV. Love and Affection , this layeth the surest Foundation for Friendship . Now to speak to the Nature and Property of a true Friend . I. A true Friend loves heartily ; cold Friendship , is the Daughter of feigned Affection ; Love is the abundant overflowing of Desire , which cometh to the Party beloved , swiftly and joyfully , but departs slowly and sorrowfully . II. A true Friend is very needful : what Man living , tho never so prosperous , but sometimes he wants a Friend ? David , tho a great Man and a good Man , yet his Condition required Friends , and he had them , and prized them , viz. Hushai , and Zabad . The Centurian was a great Man , yet had his Friends , and used them : Luk. 7.6 . III. He that 's a Friend indeed , will make his Friends Case his own ; This did Job , if afflicted , he 's afflicted with him ; if prosperous , he rejoyceth . Where Friends are kind in Love , there Sorrow is easily shewed . IV. A true Friend , doth what he can to keep up the Honour and Reputation of his Friend ; he speaks for him , and acts for him , where , and when he cannot for himself . V. He is most desirable ; no wise Man will choose to live without Friends , altho he hath plenty of Riches ; Man is a sociable Creature , and therefore desires to seek Friendship . VI. A Friend indeed will give Demonstration of his Love and Friendship . 1. He 'll study his Welfare . 2. He 'll speak to promote it . 3. He 'll act to effect it . VII . A Friend indeed gives his Friend a room in his Heart ; the sight of him is pleasing to the Eye , and the Thoughts of him delightful to the Heart . VIII . A true Friend is always ready to impart his Secrets to those that are his Friends . This is a great reason why Men do so prize Friendship , that they may freely disclose their Secrets , and their Hearts one to another ; 't is a certain note of Friendship to impart Secrets . IX . A Friend will not spare Pains nor Cost , nay , will adventure upon great Hazards , to help him whom he loves . Others may promise what they intend not to perform ; but a true Friend if able , will surely perform all , or more than he promises . X. He will not do any thing to the Wrong of his Friend , or justly to purchase his Displeasure , because he prizeth the Love of him whom his Affection runs out after . XI . He loves to be very familiar , and therefore is frequent in sending to , or conversing with him whom he loves ; he delights to give his Friends Visits . XII . A true Friend is inquisitive into , and desireth to know the state of him whom he loves ; not barely that he may know it , but knowing of it , if in trouble , that he may redress it . XIII . A true Friend will not suffer h●●m he loves to lye under Mistakes or Sin , because he knows 't will turn to his Blemish and great Disadvantage , and therefore in Love , will tenderly admonish , being grieved to think that he should be so ensnared : and this is according to the mind of God , yea and 't is according to the desire of the Godly ; such Reproofs so given is a great Demonstration of Friendship . XIV . The Counsel of such a Friend is profitable , and should be acceptable , in Prosperity 't is safe in ; Adversity , 't is sweet ; in Sorrow and Misery 't is comfortable , it usually mitigates Sorrow and augments Comfort . XV. It is the Property of a true Friend , to be much troubled and concerned at the Absence of such whom he loves , and nothing more sweet than the meeting of Friends after long Absence ; as appears by Joseph and his Brethren at their meeting , when they knew one another . XVI . 'T is a great Trouble to a true Friend to see his Love and Friendship slighted ; yet it will not easily withdraw his Love , but labours to pass by many Offences , and Unkindnesses . XVII . A true Friend will not suddenly or easily hear any evil Report against his Friend . XVIII . If he be sensible of any Combinations against him he will speedily disclose it , as Paul's Friends did , touching the Combination of the Jews . XIX . A true Friend greatly rejoyceth in the Prosperity of his Friend , and cannot but be troubled at such as would rejoyce at his Ruine . XX. He that is a Friend indeed will be faithful ; such an one was Jonathan to David . He will not leave his Friend in Straits , that being a Time that calls for his Help : And if he hath any thing committed to his keeping , he will be faithful and careful , he will be true to his Trust , and keep safe that wherewith he is entrusted . Parallel . I. CHrist knows his People , not only with a common , but a peculiar Knowledge ; yea , and he hath instructed them into the Knowledg of himself , that they might not only know their Friend , but that they might endeavour to keep up , and highly to prize Friendship with him . II. What a blessed Union is there between Christ and his Peoples ? and 't is of his own procuring ; as the Heart of Jonathan was knit to the Heart of David . Even , so and much more is the Heart of the Lord Christ united to his People , — for the Love of Christ doth very much transcend the Love of all other ; the People of Christ should also have their Hearts knit to him . III. Intimate Acquaintance with the Saints , Christ doth really delight in ; and Saints should really delight in it also . IV. There 's true Love between Christ and his People , which makes those Acts of Friendship very cordial and desirable . I. Jesus Christ is a cordial Lover ; as he loves so he speaks , and as he speaks , so he loves ; Christ's Love is an abounding and abundant Love to his , he loves freely and heartily , and hath given Evidence of it ; and though his Love be sometimes eclipsed , yet 't is not wholly removed : He having loved , loves to the End. II. Christ is the most necessary Friend , he is of absolute Necessity , 't is possible , to live comfortable in the World , though a Man hath but few Friends , and to dye happily , though a Man hath not one Friend in the World , having Christ ; but living and dying without Christ , thou art , and wilt be miserable ; Multitudes of earthly Friend and Acquaintance will not , cannot save from Hell , but if Christ be thy Friend , he will. III. This is evidently seen in Christ. The Text tells us , He did not only sympathize with them , but saved them ; h●● is said to be touched with the feeling of our Infirmities : whatever Wrong is done to his People , he takes it as done to himself : if any raise a Quarrel against them , he will engage himself therein . IV. Such and much better Friend is Christ. The Members of Christ's Spouse have been stigmatized by the Enemy , for Hereticks , and many other ways ; but Christ hath stood up to vindicate their Wrongs and Innocency ; he hath spoken for them , where , and when they could not speak for themseves ; he had his Gamaliel in the Council . V. Such a Friend is Christ , most desirable : one that 's acquainted with Jesus Christ , esteems his Friendship , So Paul : Who accounted all things but Loss for the Excellency of the Knowledge of Jesus Christ , &c. VI. Even so Christ hath given full and perfect Evidence of his Love and Friendship : His Thoughts are about them , nay his Words and Works are all for , and in behalf of his Spouse . VII . So Christ , Isaiah saith , He layeth them in his Bosom ; He loves to hear from them , rejoyceth to see them : and indeed a Saint cannot be satisfied short of a room in Christ's Heart : John was said , to lye in Christ's Bosome . VIII . Even so doth Christ , and 't is according to Promise and Experience . To lie in the Bosome of Christ deno●●s Union , Intimacy , Secrecy ; this is that which makes Believers so much prize Christ ; saith God , shall I hide from Abraham the things that I doe ? It is Encouragement to Saints to lay open their Hearts to Christ. IX . Herein Christ doth also perform the part of a Friend ; for he will neither spare Pains nor Cost , and hath adventured upon the greatest Hazards , and all for the Love he bears to his People ; nay he has not put them off with bare Promises , but will perform them to the utmost ; he usually out does his Promises . X. Even so Christ doth nothing to injure his , nor justly to provoke them , or purchase their Displeasure ; the poor Soul is ready sometimes to think such and such things are against him , as Jacob did in the Case of Joseph and Benjamin . All his actings and out-goings towards his People speaks forth his desire of their Love : hence he greatly praises and commends the Love of his Church ; How fair is thy Love my Sister , my Spouse , &c. XI . So Christ loves to be familiar , and therefore is frequent in conversing with his people , witness his Word . This Familiarity is kept up by frequent Converse and Visits , and Christ's Visits are as Cordials to the Hearts of his People . XII . So Christ's desire is to know the State of his People , to the end that he may evermore supply them ; not but that he perfectly knows their State , but to make them sensible to declare it , as he did to the poor blind Man ; even so he will not suffer his People to lie under Sin , because he knows 't will turn to their Disadvantage . XIII . Even so Christ will not suffer his People to lie under Sin , he knows 't will turn to their Disadvantage ; O how is he concerned when they are ensnared ! which doth signifie his great Trouble , and therefore gives friendly Reproofs and Admonitions in order to reclaim them ; and Believers have found his Reproofs to be peculiar Acts of Friendship : I know thy works that thou hast a name to live , and art dead , — I have not found thy Works perfect before God , &c. XIV . O how profitable is Christ's Comfort ! it teacheth them in Prosperity to carry it humbly , in Adversity , to carry it contentedly ; in the midst of their Sorrow and Misery it comforts them , this is that which above all things asswageth the Believers Grief : hence it is that Believers so much prize the Counsel of Jesus Christ. XV. Even so Christ loves to hear from his People , and is concerned at their Silence , they are always welcome to him , he takes their Absence unkindly : and afterwards when they come to visit him again with the Acknowledgment of their Miscarriages ; O how welcome are they ! such a Meeting is on both sides very sweet and pleasant . XVI . Even so it is with Christ , to see his precious Love slighted . Ingratitude is a Sin which is very offensive , it being a Sin against Truth and Justice . Against Tru●●h , for it is in effect a denying of the Kindness received : Against Justice , which calls for a rendring of something back in token of Thankfulness . XVII . So Christ ; he doth not ( as I may say ) take up every evil Report the Devil , Sin , or wicked Men bring against them : Christ will not take Measures by their Information , but by that perfect Knowledg he hath of them , and if they have done amiss , he will reprove them , but gently , for their Profit . XVIII . Such is the Love and Care of Christ to his People , that if any Combination be against them , he will give them seasonable Information of it , for as much as nothing can escape his Knowledg , he being Omniscient , &c. XIX . Christ the Believers Friend , doth greatly rejoyce in the Prosperity of his People , which is evinced from his Bounty towards them ; he leaves them not without Counsel , without a Guide , without Comforts ; but is large in distributing all means of Help to them , as may conduce to their prosperous Supply , and he hath a severe Eye upon such as either help on , or rejoyce at their Afflictions . XX. Christ is the Believer's faithful Friend ; He hath been abundantly tried , but never failed any that trusted in him . He never left his , but was full of Kindness to them in all their Troubles , not unmindful of those great Concerns , committed to the charge of this their choicest Friend . Having loved his own that were in the World , he loved them unto the end . — Yet nevertheless the Lord stood by me , &c. A Friend . I. FRiendship amongst Men is usually occasioned from the Suitableness of the Object : Man with Man is suitable for Association , and this is the great moving Cause of their Friendship ; not Man with another Creature , or rarely a King with a Beggar , or a Courtier or Statesman with an illiterate Country-Man , as the Subject of his Blessing , or Object of his Delight . II. Usually they apprehend something of Desert in the Person on whom they bestow their Friendship : Either it is deserved by the Good they see in him , or may be requited by the Help they may receive from him ; for 't is possible and usual , for a poor Man to be useful to a rich Man , and the weakest to him that is strong . III. No such Friend hath done so much , but it is known , and may be declared . Christ saith , Greater Love hath no Man than this , that he lays down his Life for his Friend ; wherein their Love is plainly seen , and may be comprehended . IV. The best natural Man may sometimes forget his Friend , either through a multitude of Business , Incumbrance , or weakness of Memory , during which time he may suffer much . V. Such a Friend knows no more of his Friend's Condition than is revealed to him , neither is he able to pass right Judgment respecting him , as in Job's case , therefore cannot reach the Heart with Comfort . VI. Such may be thy Condition , that thy best Friend may not know how to help thee , tho willing , such may be the Affairs thou art to manage . VII . Tho a natural Friend may know what will help thee , yet it may not be in his Power to help thee . The tender Mothers in Judah and Jerusalem , their Bowels moved for the starved and languishing Babes of their own Bodies ; and they knew that Food would have succoured them , but 't was not in their power to procure it . VIII . These natural Friends may be removed from thee , or thou from them , and so thou mayest be left destitute , and this Friendship come to an end . Many have been clapp'd up in a Dungeon , and sequestrated from their dearest worldly Friends , therefore they are uncertain at best ; however , if no Dungeon , yet Death will separate them . IX . Natural Friends may be made unable to perform their Promises . A real Friend , through an over-heated Zeal , doth sometimes out-bid himself , and is not able to make good his Word ; which lays a Man under great Disappointments . I relied on my Friend's Promise , but he hath failed me . Nay , a Friend , when he promises , may at that time be able to make good his Promise , but some strange Providence may suddenly disable him . Disparity . I. BUt Christ grounds not his Friendship here , there being in fallen Man no Suitableness of Association ; Man being polluted , Angels might be thought much more suitable : But 't is Love and free Grace , that notwithstanding there was nothing desirable in fallen Man , he being altogether sinful , and so not suitable for Association ▪ yet Jesus Christ hath made choice of Man , and is become his true and faithful Friend . II. But Jesus Christ grounds not his Friendship on this Bottom ; for fallen Man is altogether undeserving ; nothing that was in them could be the Cause of his Friendship , but meerly his own good Will and Pleasure , Man being utterly unable to requite his Love and Kindness , or to give any thing to him in requital ; so that it is undeserved Friendship . III. But Christ hath done so much for his People , as is not known , nor can be conceived ; and all this when they were Enemies . If it be considered what he did for them before Time , what he hath done in Time , and what he hath prepared for them in after-Times , it will appear that there is no such Friend as Christ , who entertains all his with eternal Mansions Glory . IV. But this Friend will never forget thee , wherever thou art , tho never so remote ; let thy Condition be what it will , he is ever mindful of thee , and of his Covenant . What God said concerning the Temple that Solomon built , Christ saith the same to his People : Mine Eye and my Heart shall be on them perpetually : Lo I am with you always to the end of the World. V. But Christ knows our Conditions , and can pass right Judgment concerning us , and can reach our Hearts to comfort and support them . He knows the Ways I take , saith Job . He is a Soul-Friend , he it is that teacheth the way to true Happiness , and adorns the Soul with Grace ; that 's the Friend to be desired . VI. But Christ can take right measures of thy Condition , and knows always how to help thee ; He is never at a loss how to help his People ; He knows how to deliver thee . There are none of thy Affairs too hard for Jesus Christ to manage . VII . As Christ hath Wisdom , so he hath Power : All Power in Heaven and in Earth is given unto me . What was sinfully said of Simon , This Man has the great Power of God , may be righteously and truly said of Christ. O here 's a Friend indeed , that knows in every state how to relieve thee . We may weep and mourn over our dear Friends , that are in Sorrow and Misery , as they did over Lazarus in the Grave , and as the Women did over Dorcas , when they were not able to help : So thy Condition may be such , that thy dearest Friend may say of thy Help , as the Depth and Sea said concerning Wisdom , 'T is not in me . O b●●t 't is to be found in this Friend Jesus Christ : He hath given sufficient Proof of his Bowels of Pity to his People , and of his Wisdom and Power in their greatest Straits . VIII . But this Friend of Believers nothing can separate from them , no , not Death it self , for he is immortal . Was not Christ with Paul and Silas in Prison ? O how sweet is the presence of a dear Friend in Trouble ! Alas ! Walls and Guards may keep off other Friends , but nothing can keep or hinder Jesus Christ from coming unto his People . IX . But Christ is able to make good his Word to the utmost ; he never out-bids himself . Who was ever laid under any Discouragement or Disappointment , that trusted in Him ? In all Changes , in all Providences , Christ is the same . Thou mayest commit great Concerns into the hands of thy supposed Friend , and he may fail thee ; nay , into the hand of thy real Friend , and yet be uncertain of Security ; Fire may destroy , or Thieves may rob him , so that being empoverished , he cannot make good what he received : But Christ cannot , nay , will not disappoint thee . Application . I. IS Christ a Friend , such a Friend ? then how greatly doth it concern poor Souls to make sure of this Friend ! Doth not Self-Interest lead Men to seek for Friendship , and as much as in them lies , with such as are likely to do the part of a Friend ? &c. II. Doth not this reprove the Ignorance and Folly of those that slight and reject this great and good Friend ? How many , instead of seeking his Favour , are in Friendship with the World , and their Lusts , and by their wicked Practices are bidding defiance to him , as tho neither his Favour nor Frowns were to be regarded ? III. It shews the miserable Condition of those that are unacquainted with him ; He is the Soul's Friend , and it calls aloud upon them , to be acquainted with him . IV. Is Christ thy Friend ? then here 's a sure Ground of Comfort ; you can never want , that have such a Friend , so loving , so sympathizing , so necessary , and so suitable ; a present , a constant , a careful Friend ; yea , a Soul-Friend ; a wise , a powerful , a faithful , immortal , and everlasting Friend ! This is a Friend indeed , an honourable Friend , that is in favour with God , who never had his Suit denied ! V. Is this thy Friend ? O then , 1. Bless God , that hath raised up such a Friend for thee , and made thee acquainted with him . 2. Prize and love this Friend dearly . 3. Visit him often , tell him all the Secrets and Grievances of thy Heart . How sweet is Communion with him ! 4. Be not ungrateful to him , be not like Joash , who forgat the Kindness of his Friend ! May it not be justly said to some , Is this thy kindness to thy Friend ? O 't is sad to abuse the Kindness of such a Friend . 5. Trust your Friend , take him at his word , question him not , he is faithful . 6. Have no commerce with his Enemies , but keep close and faithful to him in every Condition . Achitophel dealt treacherously with David , do thou not so with Christ. 7. Publish and declare what a Friend thou hast , endeavour to get Sinners acquainted with him . 8. Be sure let nothing part thy Friend and thee : Prize his Presence , dread his Frowns ; follow his Doctrine and Examples , that it may be known that Christ is yours , and you are his . Let your Light so shine before Men , that they may see your good Works , and glorify your Father which is in Heaven . Christ is the only Friend . A true Friend is tried in a doubtful matter . Christ hath laid down his Life for Believers ; what is more difficult to Nature than Death ? Christ the Rose of Sharon . Cant. 2.1 . I am the Rose of Sharon . IT is Christ that speaks these words , it becomes not the Spouse thus to commend her self ; saith Solomon , Let another , and not thine own Lips praise thee . The Lord Jesus elegantly expresseth his own Excellency , by comparing Himself unto a Rose , the Rose of Sharon . Metaphor . I. A Rose is the Off-spring and Fruit of a good , tho seemingly dry Root . II. A Rose is a beautiful Flower , very pleasant and delightful to the Eye , of different Colours , red and white , and in some curiously joyned and intermix'd together , red and white ; shews an excellent Complexion , and makes up a perfect Beauty . III. A Rose is a fragrant and sweet Flower , it yields a most excellent and odoriferous Scent . This may not hold true of every sort of Roses , but 't is such an one Christ compares himself unto . IV. The Rose is a useful Flower , it is full of Virtue . 1. Roses distilled , afford a most sweet cooling Liquor , good against intemperate Heat ; it gently qualifies Cholerick Exhalations , refreshes the Spirit when sad , &c. and is good for the Eyes . 2. Being conserved , and otherwise made use of and applied , they are very cordial and medicinal : Their Use in Physick , saith an eminent Writer , words are too few to express . V. The Rose is called by Naturalists the Queen of Flowers , none being to be compared to it . VI. The Roses that grew in Sharon , were the best and chiefest of Roses ; they were singular in Beauty and Property . VII . The Rose of Sharon signifies in Greek the Flower of the Field , Sharon being a Place or Plain wherein King David's Herds and Cattel were fed . Roses that grow in a Field , are not planted by Man , and indeed do lie open to Beasts , to be spoiled , pluck'd to pieces , or trodden down . VIII . The Roses of Sharon were free ; Persons might have access to them , when they could not to other Flowers , that were in close and secret Gardens . IX . Roses , and other delightful Flowers of the Field , are the Beauty and Glory of the Field , they cloath the Grass . X. Sharon was a Place ( as we said before ) of Pasture , a Place of Feeding , where the Flocks used to rest , a very fruitful Vally . XI . The Rose yields a very precious Oil , good in divers cases . Parallel . I. CHrist , touching his humane Nature , is the Off-spring of David , or a Branch out of the Stem and Root of Jesse . II. Christ is said to be white and ruddy . Some understand thereby his two Natures , by the white his Divinity , by the red his Humanity : The one denotes his natural Purity and Innocency ; the other , his bloody Agony and Suffering for our sakes ; hence said to be red in his Apparel . No Object so delightful to the Eye , as Jesus Christ is in his Humiliation , crucified for our Sins ; in his Exaltation , appearing at the Father's right-hand for us . True and evangelical Sights of Christ delight the Eye , and ravish the Soul of a Believer . Christ is a perfect and compleat Beauty . III. Jesus Christ yields a most fragrant and lovely Savour . What is so sweet and refreshing to the spiritual Senses of the Soul , as the Merits and saving Graces of Christ ? His very Name is as precious Ointment poured forth ; He is the Savour of Life unto Life to them that believe . IV. The Lord Jesus is excellent for Profit and spiritual Virtue . 1. Being crucified for our sakes , what precious Virtue , what Soul-mollifying Water of Life does he yield us ? good against all Cholerick Heats and Exhalations of the Heart and Flesh , making the furious and impatient Man , gentle , meek , and humble ; refreshes the Spirit of a Saint , when dejected , and under Temptations ; and is exceeding good to open the Eyes of the Understanding . 2. Jesus Christ , laid hold on by Faith , and the Virtue of his Blood applied and kept in the Soul , will prove a Sovereign Cordial at all times . The medicinal Properties of this Rose of Sharon , for the healing the Distempers of the inward Man , words ( I may well say ) cannot express . V. Jesus Christ infinitely excells all others , whether Angels or Men ; none are to be compared to Him. He is the Head , the Flower , and Glory of Things in Heaven , and of Things on Earth , whether Thrones or Dominions , Principlaities or Powers . He is fairer than the Children of Men , the chiefest among Ten Thousands . VI. There is nothing eminent and refreshing in any Creature in a natural way , but it is supereminent , and infinitely more in a spiritual way in Christ. Christ is singular , touching the Unity of the two Natures in his Person , singular in his Incarnation , in his Humiliation , in his Conquest and Exaltation , &c. VII . Jesus Christ was not planted by Man , but by the hand of the Father ; and when brought forth into the Field of this World , how open did he lie to evil Beasts , such as Herod and the Jews were ? how was he pluck'd to pieces , as it were , and trodden under their Feet ? He was laid open to almost all manner of Sorrow and Suffering . VIII . Jesus Christ is free for all poor Sinners , whoever will may come and take the good and gracious Virtue , and Soul-refreshing Blessings that are in Him. He is a Fountain opened . The Good that is in God is no other ways communicated to Mankind , but in and through Him. IX . The Son of God is the Beauty and Glory of Mankind , by assuming of our Nature into Union with himself . 'T is He who is the Crown of Mortals , sitting in Glory at the right hand of the Majesty in Heaven . X. Christ is to be found in green Pastures , in his Churches , where his Word is truly preached , and Sacraments are duly administred : He leads me in green Pastures . XI . Jesus Christ affords a very precious Oil , called the Oil of Gladness , which is of a most Sovereign Virtue . See Oil. Metaphor . I. A Rose is only pleasant and grateful to the external Senses . II. A Rose can be had but in one Season of the Year ; you may look for a Rose in the Winter , and find it not . III. The Rose is a very fading Flower ; the Naturalists tell us of some that seem to wither in their budding ; all their Beauty and sweet Savour passeth away . IV. A Rose may be taken , presented , given , and received , by an human Hand . V. One Person can but have one and the same Rose entirely to himself at one and the same time . Disparity . I. JEsus Christ delights and gratifies the spiritual Senses of the Soul. II. Jesus Christ , this Rose of Sharon , may be had at any time of the Year , in Winter as well as Summer . The Soul meets with him rather in Adversity , than in Prosperity . III. Jesus Christ is a Rose that never fades , he remains in his full Beauty and Glory throughout all Generations , he never loses his Savour : If he does not smell so sweet to our Senses , 't is because our spiritual Senses are decayed ; the Cause lies in us , not in him : Jesus Christ , the same yesterday , to day , and for ever . IV. Jesus Christ is taken , presented , and given by a divine hand , viz. the hand of God himself : God so loved the World , that he gave his only begotten Son , &c. And he is not otherwise received but by Faith , the spiritual hand of the Soul. V. Jesus Christ , the Rose of Sharon , is of such a Nature , that Thousands may have him entirely to themselves , as if but one only had him , and this at one and the same time . Inferences . 1. IF Jesus Christ be the Rose of Sharon , so sweet and lovely a Flower ; let me advise all Ladies and young Virgins , and others , who delight in Flowers , above all to get this Rose ; you never found the like in all your Lives ; none so sweet , nor yields such a fragrant and odoriferous Smell as Christ doth : Nay , and more than that , 't will be a glorious Ornament unto you , 't will make all good and gracious Ones in love with you . 2. Moreover , this shews us , that most of the Men and Women in the World have lost their Smell , their spiritual Senses are gone ; they can find no such Savour in Religion , no Sweetness in a reproached , persecuted , and crucified Jesus ; no Delight in Ordinances , Prayer , hearing the Word , nor in Sacraments . 3. Labor to be stored with the Conserves , and precious Vertues of this Divine Rose ; prize the Distillation of it . You love to wash in Rose-Water , 't is very grateful and pleasing to you ; come then and wash in the sweet and fragrant Water of the Rose of Sharon ; let Heart and Hands be washed in it . It will not only cleanse away the Filth , but will supple and heal all the Wounds and Bruises of your diseased Souls . If you wash in the Water of the Spirit , that flows from a crucified Christ , it will make you a sweet Savour in the World , your Conversations will be of a fragrant Scent . 4. Besides , it shews how happy they are that have got Jesus Christ ; and what Fools Men of the World are , who slight and dis-esteem him . They prize the Thorn and Briar , the pricking Pleasures and Profits of the World , above the Rose , the lovely Rose of Sharon . 5. You that are God's Children , that have had the sweet Scent of the Rose of Sharon , value him above your chiefest Joy ; account him ( as indeed he is ) the Rose and Diadem of your Souls ; bear him not only by an outward Profession in your Breast , but take down the sweet-smelling Savour of his Grace into your Hearts . Ye can never overvalue Christ. On the Rose of Sharon . IF Nature such a Magazine discloses , Of artless Beauty in our common Roses , As does the Pencil's Artifice outvie , Commanding notice from each curious Eye : Whose Sense-refreshing Fragrancy does yield Perfumes , enriching the enamell'd Field : Sweetning the ambient Air , to entertain With Balmy Odours , the invading Train Of flanting Gallants : Does to each distribute A lovely Nosegay , as a Vernal Tribute . Yet 't is but fading : With the Suns up-rise Vnfolds its Bud , and in the Evening dies . What shall we say to this Illustrious Bud , This Rose of Sharon ! Language never cou'd Express its Glories , Glories that excell ! In Beauty peerless , uncompar'd in Smell ! No Myrrh , no Cassia , nor the choice Perfumes Of bruised Spice , or Oriental Gums , Breath equal Sweetness ! All the Flowers that be Tinctur'd with Nature's rich Embroidery , Yield Him the chief Preheminece : Then let Each Soul make haste our Sharon's Rose to get . In Him is Life , we perish if we taste not : In Him are Joys , eternal Joys that waste not . Christ an Advocate . 1 Joh. 2.2 . We have an Advocate with the Father , Jesus Christ the Righteous . ADvocate , in the Greek ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is one called or retained to speak or plead for them who have Indictments against them , or otherwise were impleaded in any Court of Judicature , and intreated to favour another in Judgment , and Intercessor . Advocate . I. AN Advocate is , or ought to be a wise and learned Person , in a Court of Judicature , because entrusted with weighty Causes . II. Advocateship is a relative Office , one related to a Judge and Court of Judicature . III. An Advocate belongs to the Law , which is to be his Rule , in all his Practice . IV. An Advocate is legally call'd and appointed to his Place and Office. V. An Advocate undertakes Causes when they are brought to him . VI. An Advocate pleads all Causes that he undertakes ; for he undertakes them to that very end . VII . An Advocate undertakes the Weight of a Cause , and knows how far it will prevail if well managed . VIII . An upright and just Advocate is faithful to his Client , and will not betray his Cause to his Adversary . IX . An Advocate gives Counsel and Advice , puts into a way and Method , how to improve a Cause when carried . X. An Advocate is tied up to Customes and Rules of Court , which he always observes , that he might please and not offend . XI . An Advocate usually speaks Comfort to his Client , especially if the Cause will bear it . XII . An Advocate can use freedom of Speech , and speaks boldly to the Judg. XIII . An Advocate knows the fittest time to manage Business , and every thing is beautiful in its season . XIV . An Advocate hath the Judges Ear more than those that are but standers-by , that may be somewhat concerned in a cause ; but the Judge listens to him , because he expects him to speak to the purpose , who hath Authority so to do . XV. An Advocate gives free access , and is ready to be spoken with by all Persons that have any Business with him . XVI . An Advocate undertakes high and desperate Causes , he refuseth not to speak for Men greatly obnoxious to the Law , he sticks not sometimes to plead the Cause of Traitours , where the Law admits of a legal Plea , tho in very great danger of their Lives , by reason of the greivous Crimes wherewith they stand charged against their Prince . XVII . An Advocate is much honoured by the Judg in all his Replies , sometimes gives him the title of Brother . XVIII . An Advocate knows much of the Judges mind , being skill'd in all the Rules that he judgeth by , and is well acquainted with his Nature and Disposition . XIX . An able , eminent and learned Advocate , fears not being over-match'd when he knoweth he hath Law and Reason on his side . XX. A good and worthy Advocate is of so noble and generous a Disposition , that he will plead the Cause of the Poor out of Pity , rather than they should miscarry . XXI . An able Advocate doth , and that not seldom , carry Causes that are very doubtful to others . XXII . An Advocate is careful to keep up the Honour of the Judg and Laws , because the Contempt thereof proves of ill Consequence . XXIII . A good Advocate is always very diligent , and mindful of his Client 's Concerns . XXIV . A good and able Advocate is very successful , in carrying on many Causes . XXV . A good Advocate is concern'd when a Cause is lost through the Clients fault , because he would not make use of an Advocate . XXVI . A good and wise Advocate will not undertake all Causes ; there are some Causes so highly foul , that they are not in the least hopeful ; Matters are gone too far , and have stayed too long , they are past remedy . XXVII . A wise and honourable Advocate lieth fair for Preferment , viz. In some space of Time to be a Judg himself , when his Work and Business of Advocateship ceaseth . Parallel . I. CHrist is a wise and learned Person , In whom are all the Treasures of Wisdom and Knowledg ; The Lord God having given him the Tongue of the Learned , &c. II. The Lord Jesus is related to God , and the high Court of Heaven , the Man that is God's Fellow ; The Man of his Right-hand , made strong for himself . III. Jesus Christ was born and constituted under the Law , and made it his Rule in all Cases , would not vary in the least from what God had required or enjoyned therein . IV. Jesus Christ took not this Place and Office upon himself , but was called and appointed to it by God , as Aaron was to the Priesthood . V. Christ doth undertake Causes for any , if they come to him : If any Man sin , we have an Advocate with the Father , Jesus Christ the Righteous ; Who is the Propitiation for our Sins , and not for ours only , but for the Sins of the whole World. VI. The Lord Jesus pleads all Causes that he undertakes , did it when here on Earth , Holy Father , keep through thine own name , those whom thou hast given me , &c. Thine they were , &c. they have kept thy Word . Father forgive them , they know not what they do : Luk. 23.34 . VII . Christ knows the Weight of every ones Cause , and knows how far it will go if well managed ; He knows who will carry the Cause , and who will lose it : he that relies upon him alone by a lively Faith , in a way of Holiness and new Obedience , is certain of the Cause , when all others are like to miscarry : He that believeth and is baptized , shall be saved ; but he that believeth not , shall be damned : Mark 16.16 . VIII . Jesus Christ being Justice it self ; will be faithful in all Causes wherein he is entrusted ; he is not only called Jesus Christ the Righteous ; but he did as a due Proof thereof , refuse the tender or offer of the whole World , for the sake of Sinners , rather than he would betray his Trust , or yield up the Cause of Men's Souls into the hand of their cruel Adversary the Devil . IX . Jesus Christ the wonderful Counsellor , he sets his People in a hopeful way and Method to improve a Cause , when carried against an Adversary : Go thy way and sin no more , lest a worse thing come unto thee , &c. X. Christ did nothing of himself , but what he received from the Father ; he is a strict Observer of all Rules of Righteousness , so as to lead at all times in the Ways thereof , and in the midst of the Paths of Judgment ; and that he might appease the great Judg in all things , he came up to the demands of Justice , and answered the Law , and now pleads the Merits of his own Blood in the Court of Heaven for us . XI . Jesus Christ out-does all Advocates under Heaven in all things , for he speaks so as never Man spake like him ; He bids them ask what they will , and he will do it for them : Ask and it shall be done , that your Joy may be full . XII . Christ most fully answers to this , where he saith , Father , I will that those whom thou hast given me , be with me , where I am , that they may behold my Glory , &c. XIII . The Lord Jesus knows the fittest times to manage Business , on the behalf of Souls , there is an acceptable time for him to be heard and to do his Work ; when Satan tempts , when he desires to sift , when he accuses to God , as in the Case of Job , when Provocation is given and the Enemy lays Siege against the Soul ; then is a fit time for our Advocate to work ; this Christ is well acquainted with , Simon , Simon , Satan hath desired to have thee , that he may sift thee as Wheat : but I have prayed for thee , that thy Faith fail not , &c. XIV . Christ hath the Ear of the Heavenly Judg , because he always speaks to the very life of the Cause . He was heard in all things , and at all times : I know that thou hearest me always : He only is authorized to plead for poor Sinners . XV. Jesus Christ invites all that are weary and heavy laden , to come to him for Rest , with a Promise of free access , Whosoever comes to me , I will in no wise cast out : Joh. 6.36 . XVI . The Lord Jesus , this wise and able Advocate hath undertaken desperate Causes , such as Mary Magdalen a great Offender , Peter a great Backslider , Paul a great Blasphemer and Persecutor . The Gentiles that were Thieves and Idolaters , by the Fall : desperate was the Cause of all he undertook : I Pray not for these alone , but for all that shall believe on me through their Words : He makes Intercession for the Trangressors . XVII . Christ is very much honoured by God , he calls him his Fellow , and will have all Men honour the Son , even as they honour the Father . XVIII . Jesus Christ knows much of the mind of God , being skill'd in all the Laws , Natural , Moral , and Evangelical , well understands his Nature and Disposition , being always by him , and as one brought up with him , being daily his delight , &c. so near and familiar that he lay in his Bosome . XIX . Jesus Christ had unspeakable Confidence , in so much that he feared not to appear amongst great and learned Doctors in the Temple , hearing them and asking them Questions , to the Astonishment and Amazement of all them that heard him ; He appeared too mighty and learned for all the Pharisees , Sadduces , and Priests of the Jews . XX. The Lord Jesus stands not on Fees , or Gratuities , for indeed none are able to give unto him a Reward for his Work , but he acts on the same terms that God gives Wine and Milk , and that is , without Mony , and without Price . Whosoever will , may come , and take his Counsel and Advice , Water of Life freely : He hath filled the Poor with good things , but the Rich he hath sent empty away ; Their Cause falling to the ground . XXI . Christ did frequently , when on Earth , and since his Departure into Heaven , carry Causes doubtful to others : He carried the Cause in a great Trial against Satan , who made strong Attempts against him , after he had fasted fourty days . And when none was found worthy to open the Books , and unloose the Sea's , and look thereon , at which John wept , The Lion of the Tribe of Judah prevailed . In due time Christ died for the Ungodly , he hath delivered us from the Curse of the Law , being made a Curse for us . XXII . Jesus Christ is watchful to keep up the honour of God and his Laws , because the Contempt thereof would prove of ill Consequence ; I honour my Father , I have glorified thee on Earth ; Not one jot of the Law shall fail ; think not that I came to destroy the Law , &c. He answered the Demands of it , that God might be just , and the Justifier of those that believe in Jesus . XXIII . Christ is very diligent , never guilty of any Neglects in acting for his People ; he went about doing Good , pleaded often , pleaded strongly , with Crying and Tears , used mighty and prevailing Arguments with God , on the behalf of his Flock on Earth ; pleads for great things for them , for the holy Spirit , for divine Protection , Union , and for their safe Conduct to Heaven : Father , I will that all they whom thou hast given me , be with me where I am , that they may behold my Glory . XXIV . Jesus Christ is successful , he hath carried many , yea multitudes of Causes for his People ; nay , indeed it may be said , when did he miscarry ? what Cause was lost when the Sinner did sincerely and in good earnest engage him ? he carried the Cause for poor Peter , to the preventing his utter Destruction ; he prevailed for the Protection of God to the twelve Apostles , that continued with him ; He pervailed for the sending the Comforter , when he went away ; he carried Paul and the suffering Saints away Conquerours ; hath made us more than Conquerours : He manages effectually all the Affairs of his Elect throughout all the Earth . XXV . Jesus Christ is greatly grieved , to see Men miscarry in the great Cause of their Souls through their own neglect , because they did not , they would not come to him , retain him , make use of him ; He drew near the City , He beheld it , and wept over it . O Jerusalem , that thou hadst known , even thou in this thy day , the things that belong to thy Peace ! But now they are hid from thine Eyes ; their Cause was irrecoverably lost , because they would not come unto him . XXVI . Jesus Christ will not take the names of some into his Lips , he leaves them wholly to themselves , to stand or fall ; saith of them , as once it was said of Ephraim , Let him alone ; such are the hardned Hypocrites and Reprobates , horrible Apostates , the Blasphemers of the holy Ghost , of these it may truly be said , as in Eccles. 4.10 . Wo unto him that is alone ; and they may say of themselves , The Harvest is past , the Summer is ended , and we are not saved . God hath sworn in his Wrath against some , that they shall not enter into his Rest ; and Christ will neither plead nor pray for them ; He will take no foul Cause into his pure Breast , but clearly leaves them out of his Intercession and Advocateship : I pray not for the World , &c , Joh. 17.9 . XXVI . The Lord Jesus is the wisest and honourablest Advocate that ever was , and therefore is the undoubted Heir to Preferment ; yea , to the greatest of Preferments , He being appointed the Judg of all the World , by a former and unalterable Decree : Him hath God ordained to be the Judg of the quick and dead ; God judgeth no Man , but hath committed all Judgment unto the Son ; He hath appointed a day , in which he will judg the World in Righteousness , by that Man whom he hath ordained , &c. Advocate . I. AN Advocate here below , is concerned but for a few Clients , cannot serve many , much less all that need an Advocate to plead their Cause for them . II. An Advocate here below , is but of short standing , comes in an hour and goes out in an hour , the Eldest are but of yesterday and of small Experience . III. An Advocate here below leaves his Clients doubtful , because they know not how a Cause will go before Trial. IV. Some Advocates here below do more often miss than carry Causes , and many of them lose more Causes than they gain . V. An Advocate may carry a Cause here below , and there may lie an Appeal against it in some of the superior Courts , as the Court of Chancery , &c. The Cause may be carried for a Person in one Court , and lost in another . VI. An Advocate in these lower Courts , tho he be an able Man , yet he may be over-match'd and out-done by others ; it being a Rule in most Cases , Not one so good , but he may find his Equal , &c. Disparity . I. JEsus Christ is an Advocate for his whole Church , all may come and make use of him ; I pray not for these alone , but for all them that shall believe on me through their Word : Whosoever comes , none is refused , that hath an Appeal to make to the great God , who is Judg of all the World , &c. II. But Christ this great Advocate of Souls , who appertaineth to the high Court of Heaven , is of long standing and great Experience , possessed the Place of an Advocate from the Fall ; nothing can surpass his Cognizance , he stood before the Antient of days , in the days of Noah , Daniel , Job , &c. III. But Jesus Christ knowing all things relating to the Judgment-day , gives assurance to his Saints , before Trial , it shall go well with them : He that seeth the Son and believeth in him ( hath the Cause ) hath eternal Life , and shall never come into Condemnation . IV. But Christ , this high and holy , this great and good , this wise and just , this true and righteous Advocate , carries every Cause he undertakes . He will not undertake any Cause , to plead effectually , but the Believer's : He will not speak a word for the Sons of Belial , that will not submit to his Laws : I pray not for the World , but for those thou hast given me . For those that willingly submit to his Laws , he is successful to a Wonder ; whatever he desires is done for them , his Prayers being always heard . V. But the Lord Jesus , the Churches Advocate , makes sure Work ; when He carrieth a Cause , it 's done in the highest Court it self , from whence there is no Appeal . Every Cause that Christ carrieth , is , like the Laws of the Medes and Persians , unalterable , and like the Covenant , ordered in all things , and sure ; it is as the good Part Mary chose , that shall never be taken from her ; neither Men nor Devils shall be able , by Fraud nor Force , to take it away from them . 'T is God that justifieth , who is he that condemneth ? 'T is Christ that died , yea , rather that is risen again , who also maketh Intercession for us . VI. Christ hath no Match or Equal , but he very much transcends all his Opposites . Beelzebub hath had a great Name , but he is nothing to Jesus ; Christ makes him flie before him , and fall like Lightning . He hath an awful Majesty in his words , that if he doth but say , Get thee behind me , Satan , The Lord rebuke thee ; Satan shrinks off shamefully : He dares not , cannot stand before this powerful Advocate . Application . I. BEhold the marvellous Goodness of God , that he should ( in meer Mercy to us ) appoint such an able Advocate , to whom the very Angels themselves are inferior , in point of Wisdom , Power , Office , and Honour . Those Sons of the Morning shout for Joy at his Appearance as an Advocate , and pry into the Mystery of his honourable Work. II. There is great Encouragement to come to this Advocate : God invites Men to come to Christ for advice , and to take his Counsel : This is my beloved Son , hear Him. He is not concealed in some secret Chamber , where he cannot be found , but stands at the opening of the Gates , at the Place of the chiefest Concourse . God hath given him to be a Light to the Gentiles , and his Salvation to the ends of the Earth . Whoever believingly and in truth desires to have him for their Advocate , my have access unto him , and have their Cause undertaken , pleaded , and effectually managed by him , who is the Judge's own Son. The Motives to this Duty are many . 1. When poor Sinners come to this holy Advocate , they are kindly embraced . 2. They have their Work readily undertaken , they are not tired out with Delays . 3. They have it very carefully managed ; the Cause is not lost , nor suffered to fall to the Ground , for want of prudent and careful Management , &c. 4. It is a great Case , that cannot safely be trust in any other hand , it is about a Title to an Inheritance , wherein if a Man miscarry , he is utterly undone , yea , utterly undone to Eternity . 5. Their Cause is admitted of , and undertaken , without Fees or any kind of Charges ; He will do all freely without Money . 6. There is much Peace , Satisfaction , and Security in it . A Man that hath committed his Cause to this Advocate , may sleep in Peace , go about his Business in Comfort ; neither need he in the least doubt or fear of what will follow , for there was never any one that trusted in him confounded or put to shame . There was never a Cause left by any Man , to the wise Counsel and Management of this most powerful and holy Advocate , but it carried the Day . He is not only able to save , but able to save to the utmost , not only some , but all those that come unto God by him , seeing he ever liveth to make Intercession for them . III. Who then would refuse coming to Jesus Christ , or neglect to make use of this Advocate ? IV. It also shews us the Cause why Men perish , and miss of God's Favour , and lose eternal Life : It is not for want of free Tenders of Grace , or because there is no Advocate to plead for them ; but it is because they will not open at his Knock , nor take his Counsel , &c. They will not come unto him , that they might have Life . Lastly ; Let all Saints , who through Satan's Temptations have been overcome , and have sinned , and wounded their Consciences , remember , that there is an Advocate for them with the Father , Jesus Christ the Righteous . Christ an Apostle . Heb. 3.1 . Consider the Apostle and High-Priest of your Profession , Christ Jesus . AN Apostle signifies in the Greek one sent ; and it hath something peculiar to it , to distinguish the Office from other Offices , appertaining to the Gospel , and the Church : for tho John Baptist was one sent , with many others , yet were they not called Apostles , but dignified by some other Names , Titles , or Epithets ; as Fore-runner , Disciple , and Servant of the Church , &c. Now inasmuch as one Rank and Order of Men have this Title given them , and by it are distinguished from others concerned in Divine Service , we may suppose it to signify their Commission and Qualification for their designed Work ; which Commission , Qualification , and designed Work , seems to be comprehensive of these three things , viz. 1. Immediatly sent ; 2. Marvellously inspired ; 3. The Master-Builders of the Gospel-Foundation for the Christian Religion . That all these are declared and set forth concerning Jesus Christ , is evident . Therefore in that Christ is here called an Apostle , it must or may signify , that He was sent after a higher and more extraordinary manner than common Messengers . An Apostle . I. AN Apostle was immediatly sent by Christ. II. The Apostles , In pursuit of their Commission , went up and down preaching the Gospel , &c. III ▪ The Apostles had Christ always with them in their Work , in an extraordinary manner . IV. An Apostle was to bear witness to the Truth , and to Christ's Name . V. The Apostles were to open Mysteries that had been kept hid . VI. The Apostles were endued with Divine Power to do Wonders and mighty Works . VII . The Apostles were to take care of the Church whilst they lived , and after their Decease Paul had the Care of all the Churches upon him : He sent for the Elders , and gave them charge , &c. St. Peter took care , that after his Decease the Churches might be secured from Danger . VIII . The Apostles had a Dispensation committed to them , from which they were not to depart . A Dispensation of the Gospel is committed to me . Wo is me , if I preach not the Gospel . They also ordained other Ministers . IX . The Apostles went through good and evil Report unweariedly , till they had finished their Course , and then committed themselves to Him that judgeth righteously , in expectation of a Crown of endless Glory : Henceforth is laid up for me a Crown of Righteousness , &c. Parallel . I. CHrist Jesus was immediatly sent by God : He came not of himself , but the Father sent him . II. Christ Jesus went about preaching the Gospel , doing Good , and healing all that were oppressed . III. Christ Jesus was not alone , but the Father was with him . God was with him in an extraordinary manner , beyond what he ever was with any Mortal . IV. Christ , as the great and chief Apostle , bore witness to the Truth : For this cause came I into the World , & ●● V. The Lord Jesus came , as the chief Apostle , to open Mysteries that had been kept hid . VI. Christ Jesus had not the Spirit by measure , but was filled with the Spirit to do and speak mighty things . VII . Christ more especially took care of his Church before he left them . He forewarned them of Evils to come , he cautioned them against Fears and Apostacies , and committed them to the Care of his Father : Keep through thy Name those that thou hast given me . VIII . Jesus Christ , as the great Apostle , had a Dispensation committed to him : The Work that my Father gives me to do , shall I not do it ? I must work the Works of God. Tell that Fox , I do Miracles this day , to morrow , and the third day I shall be perfected . He had Power also to ordain other Officers and Ministers . IX . Christ suffered great Contradiction of Sinners against Himself , fought as the Captain of our Salvation , with all Difficulties and Enemies , till he had finished his Work , and could say , Father , it is finished , into thy hands I commend my Spirit . He for the Joy that was set before him , endured the Cross , despised the Shame , and is sate down at the right hand of God. An Apostle . I. THe Apostles were but meer Men , whose Original was from the Dust. II. The Apostles had but small measure of the Spirit , and were not without Sin and Infirmities . III. The Apostles were but Fellow-Servants , and not Lords over God's Heritage ; not like some we have had since their Time. IV. The Apostles did but shew and direct to a Saviour , to Salvation , and eternal Life ; they were not able to save , nor could they give Salvation to any : Was Paul crucified for you ? &c. Disparity . I. CHrist was Emanuel , the eternal Son of God , God , v●●ry God , of God , Lord of all , whose Descent was from Heaven : I came down from Heaven . The second Man was the Lord from Heaven . II. Christ had the Fulness of the Divine Spirit dwelt in him , and rested upon him . God gave not the Spirit to him by measure . Through the eternal Spirit he offered himself to God without spot . The Prince of this World came , and found nothing in him . He was holy , harmless , and undefiled , separate from Sinners . III. But Christ is Master , Head , Lord , Ruler , and Governor , a compleat Prince and King , as well as Priest , and Prophet , and Apostle . He is Lord of all , over all , God blessed for evermore . Which made Mary say , They have taken away my Lord ; and Thomas say , My Lord , and my God. IV. But Christ did more than shew and direct to a Saviour : He was that Saviour himself , and the Author of eternal Salvation to all them that obey him . He had Help laid upon him , being mighty to save ; was born a Saviour : To you is born in the City of David a Saviour , which is Christ the Lord. And that great Salvation is not to be neglected without eminent Danger : How shall we escape that neglect so great Salvation ? Inferences . I. BEhold the great Goodness of God to the Church and World ! that he should send so great an Apostle , so wise an Ambassador , to treat with Souls , and for Souls , and to settle , govern , and establish the Church . II. What great Love Christ had to Sinners , that he should leave his Riches and Glory above , to come down to be an Apostle , a Fellow-Servant , for our sakes . He that was rich became poor , that we through his Poverty might be made rich . III. What need have we of the Pope and his Cardinals , seeing God hath been so kind , to give us Christ to be our Apostle and High-Priest ? We own none but Christ to be the Apostle and High-Priest of our Profession , who can do all things for us by his Word , Spirit , and Ministers . Away therefore with that grand Antichrist , and vile Impostor , whom they call His Holiness , with all his Antichristian Crew . IV. This may serve to inform us , that we ought to listen to him , and be taught by him , for there is great reason for it . 1. God sent him : I came not of my self , the Father sent me . 2. He spake so as never Man spake . No Man ever yet , nor ever will speak like the Man Christ Jesus . He spake like one that had Authority , and not like the Scribes , learned Doctors , and wise Men among the Jews . Many were astonished at his Understanding and Answers in his tender Age. 3. God commands us to hear him : This is my beloved Son , hear him . 4. God threatens us if we do not hear him ; 't is dangerous to refuse to hear him : How shall we escape , if we turn away from him that speaks from Heaven ? Christ the Bread of Life . John 6.48 , 50 , 51. I am the Bread of Life : This is the Bread which cometh down from Heaven . I am the living Bread , which came down from Heaven . IT is not my Business here to give the various Opinions of Men touching the Bread in the Text , ( Some hold it to be Christ's Doctrine ; others , Christ in the Sacrament ; others hold it is Christ in a more invisible Administration ) ; but to shew metaphorically , that whatsoever Bread properly so called , is to Men , considered as Men ; that Jesus Christ is unto Believers , and all true Christians , according to the Gospel . Metaphor . I. BRead is prepared and made fit for Food . II. Bread is a Substance well suited for the Subject to which it is appointed . III. Bread is good in it self , and of its own nature . IV. Bread is not inherent in us , but a distinct thing from us , and a Gift from another . V. Bread is ordained to an high and most excellent End , even to preserve the whole Race of Mankind . VI. Bread , tho it be prepared , be suited , be good , given and ordained to an high , a very high and excellent End , yet it must be taken and us'd according to the Intent of the Giver , and proportionable to the end of it , otherwise we shall starve in the midst of Plenty . VII . Bread is pleasant to the taste of all , but especially to the needy : The full Soul loaths the Hony Combe , but to the hungry every bitter thing is sweet . VIII . Bread renews Strength and preserves Persons Lives : not only David and the Samaritans found it so , but it is the common Experience of all Mankind , without it Faintness immediately succeeds , and soon after Life expires . IX . Bread as it renews Strength and preserves Life , so it fits for Work and Business , no Man can work much , or continue long in Business without it . X. Bread is of universal necessity and benefit , the Rich want it as well as the Poor , the Landlord as well as the Tenant ; the King as well as his Subject : Children in their Non-age , young Men in their full Strength , and the old Man that is going out of the World , they all need it , and have Benefit by it . XI . Bread is the best of all earthly Blessings ; Beauty , Ornament , Wealth , Treasures , are below it ; and inferiour to it , and not to be valued with it : A Man will pawn his Cloaths , dispose of his Treasure , mortgage his Land rather than want Bread. XII . Bread hath a hidden Virtue in it , which cannot be known , but by Taste or Experience . A Man may see and hear much , but this is nothing , 't is Taste , Relish and Experience that discovers the Virtue of it ; and a small Morsel tasted , is better than the great King of Babylon's Feasts that were seen , and not partaken of . XIII . Bread is a free Portion , and common to all that will work for it , it belongs to the Poor as well as the Rich , none excepted from it ; but on a Forfeiture he that will not work , neither let him eat . XIV . Bread is absolutely necessary to comon Happiness ; a Man cannot enjoy himself , his Relations without it ; if he hath glorious Apparel , sumptuous and fair buildings , gallant Gardens , large Fields , and Pasture , if it were possible to have the Wisdom , Wealth , and Glory of Solomon , and want Bread , he could take no Comfort in it ; the fretting and hungry Humour would haunt him , and like the Worm , and devouring Caterpillars of Egypt , eat up and devour all his Comforts . XV. Bread , in a sence of the want of it , will occasion violent Motions , according to the old Proverb : Hunger will break stone Walls , &c. XVI . Bread as it comprehends the greatest of Blessings when promised , so the greatest of Judgments when denied ; Bread shall be given , and thy Waters shall be sure . Parallel . I. THe Lord Jesus was prepared by God the Father , to be a meet and fit Saviour , and Food for our Souls ; A Body hast thou prepared me . II. Jesus Christ is well suited to the Soul or Subject that is to receive him , all Qualifications which are really useful to support and refresh the Soul are in him ; viz. Mercy , Kindness , Goodness , Gentleness , Pity and Sympathy ; He administers to the Poor , feeds , fills , satisfies , &c. Of his Fulness we receive , and Grace for Grace . III. Christ is good in himself , and in his own nature , and he cannot but be so , because there is no evil quality can mix , incorporate or convey the least Tincture into him ; altho he seems to refuse the Attribute of absolute Good : Why callest thou me good ? &c. Yet was he really and compleatly good in his whole Nature and Quality , being God , &c. IV. Jesus is not inherent in us , ( as some imagine ) but is a distinct Person , or Substance without us , the Gift of God to us , He came to his own , but his own received him not . But to as many as received him , to them gave he Power to become the Sons of God , &c. V. Christ was ordained of God to a very high and excellent end , even to uphold the whole Race of Mankind ; this Lamb was fore-ordained , That through him Sinners might be saved ; Thou shalt be my Salvation to the ends of the Earth . VI. In like manner , tho Jesus Christ the blessed Saviour be prepared and suited , be good , and given , be ordained and appointed to a very high and excellent End , yet if he be not taken and made use of according to the intent of the Giver , and proportionable to the end , for which he was given , misguided and careless Men may perish : the Supper of the great King did only benefit the Receiver ; the rest , that came not when invited , perished : They that were hidden shall not taste of my Supper . The Prodigal had starved , had he not come to his Father's House for Bread. VII . In like manner Jesus Christ is pleasant and sweet to a hungry Soul that is sensible of the want and need of him ; Vnto those who believe he is precious , &c. VIII . In like manner Jesus Christ renews , strengthens , and preserves the Souls of Men : before he comes , they are without Strength , and those that refuse him , shall certainly die in their Sins , &c. IX . Even so Jesus Christ received , doth fit for spiritual Work and Business : I can do all things through Christ that strengthens me : But without him nothing can be done to any purpose : Without me ye can do nothing . X. The Lord Jesus is of universal necessity and benefit ; the Rich want him as well as the Poor , the Landlord as well as the Tenant , the King as well as the Peasant ; young Men in their full Strength , old Men when they are going out of the World , they all need him ; For there is no other Name given under Heaven , by which Men can be saved : All have some Benefit by him ; He is the Saviour of all Men , but especially of them that believe . XI . Jesus Christ is the best of Blessings , beyond compare ; The Chiefest among ten thousand ; He is that Bread that addeth Strength to the Faculties , creates a healthful Appetite in every right Receiver ; yea , Beauty , Ornament , Wealth , Treasures , are below him , and not to be valued with him , he is better than Gold ; yea , the most fine Gold ; Better than Rubies , and all things that can be desired , are not to be compared unto him . Wise Men , Masters of the best Reason have sold , left , forsaken all , for him . Moses left all the Riches and Honours of Egypt , for Jesus Christ. David crys , Whom have I in Heaven but thee ? &c. The Primitive Saints parted with their Substance , their Cloaths , their Peace ; yea , their Lives , and all , for Christ's sake : We have left all and followed thee , &c. I account not my Life dear unto my self , &c. for whom I have suffered the loss of all Things , &c. XII . In like manner the Bread of Life , the Bread of God hath hidden Virtue in him , which none can know but those that have tasted , that the Lord is gracious : Therefore O taste and see how good the Lord is . Experience worketh Hope . This was that which Christ meant when he said , Except ye eat the Flesh of the Son of Man , and drink his Blood , ye have no Life in you : When you taste , relish , and experience the hidden Virtue that is in Christ , the use of his Name , the sight of his Person , the hearing of him preached will do you no good . XIII . Christ is a free Portion , a common Right to the Poor as well as the Rich ; he that will endeavour to get him , that will labour for the Meat that perisheth not may have him ; He feeds the hungry with good Things : None are forbidden to take of this Bread ; those that will not look out for it , will certainly lose their Souls at last . The Sloathful shall beg in Harvest , and have nothing ; his Desires slayeth him . We are to seek , to ask , to knock , to strive , to labour for the Meat that perisheth not : Joh. 6.27 . or perish for the want of it , XIV . Jesus Christ is absolutely necessary to Mens Happiness ; there is no Joy , no Peace , no Tranquility of Mind , no Content or Satisfaction , no Freedom from the fretting Humour of a distempered Mind , from the hungry craving of a gall'd Conscience without him . If Relations speak , what is it ? if he cloath himself with Silver , if he adorn himself with Jewels , if his Rooms be hung with rich Tapestry , if he stretcheth himself on a Bed of Ivory , all is as nothing , it will not stop the Mouth of Hunger , nor minister one nights solid Content or Satisfaction ; the heighth of all his Happiness lyeth but in the Folly of Advancement , that vanisheth upon the first opening of his Eyes , and seeing himself lost , and , th●● saddest case without Christ in the World : He dreams he hath spiritual Food ; but when he awakes , his Soul is hunger-starved , and sinks within him , he thinks he is full and needs nothing , but is naked , poor and miserable and wants all things . And there can be none but miserable Comforters round about him , that can say little more than there is no Help for him in his God , because he hath neglected this spiritual Bread : For he that hath not the Son , hath not Life , but the Wrath of God abideth upon him : Joh. 3.36 . XV. A true and real sence of the want of Christ , will occasion violent Motions , as it did when the Poor pressed into the Gospel ; The violent took it by Force : The Blind-man cryed when forbidden ; the Woman came for Crumbs upon the sharp point of great Repulses , and would have no Denial . XVI . Jesus Christ , as he is the Bread of God , the Bread of Heaven , the Bread of Souls , is comprehensive of the greatest Blessings when promised or injoyed , he is the Light of our Eyes , the Joy of our Hearts , the Life of our Souls , his approach to us , far exceeds the Joy of Harvest to an Husbandman . But the greatest of Judgments when denied , there follows a lean , miserable , starved , decayed , sinking , dying , destroyed and damned Soul for ever and ever : My Servants shall eat , but you shall be hungry ; I will break the Staffe of Bread , &c. Metaphor . I. BRead is an earthly Substance . II. Bread is a dead Substance . III. Bread properly is for the Body . IV. Bread properly so called will perish , as the Manna in the Wilderness . V. Bread properly so called , is literally eaten , as the Fathers did eat Manna . VI. Literal or corporeal Bread is given by the hands of Men , as Parents give to their Children , when they ask it . Disparity . I. BUt Christ is the Bread that came down from Heaven , the second Man was the Lord from Heaven . II. But Jesus Christ is living Bread , was dead for a while , but is alive , and lives for evermore : He ever lives to make Intercession , dies no more , &c. III. But Jesus Christ is bread , Meat , Refreshing , Life for the Soul : Whosoever hath Christ , shall have him for ever , shall never die . IV. But Christ is durable , the same yesterday , and to day , and for ever ; Whom God would not suffer to see Corruption . V. But Jesus Christ is eaten spiritually , not as the Papists do imagine , not to his Hurt or Punishment , but to his Honour and Delight ; not as the Fathers eat Manna in the Wilderness . VI. Christ is given by the hand of God , and by the Ministration of the Spirit : He shall take of mine and shew unto you . Inferences . IF this Doctrine be true ( as certainly it is ) which hath been discovered , then it affords us matter of Instruction : 1. It teacheth us God's great Goodness in providing such Bread for us , that is so good in it self , so necessary unto us , that we die and perish without it . II. It shews Jesus Christ's great Goodness , in vouchsafing to become Bread and Food for us ; what manner of Love is this , that the Son should undertake to feed and save 〈◊〉 &c. 3. It shews the indispensible Necessity of Mens coming to Him , their receiving and being Partakers of him : All Soul-Bread is in him , all Life , yea , all spiritual Life is in him . Those that refuse him , chuse Death . The eternal Life that God gives , is in his Son. 4. It shews the Blessedness of those that are made Partakers of him : Whosoever hath the Son , hath the Father also . And he that hath the Son , hath Life , and shall never come into Condemnation . 5. It teacheth Good and Bad to pray : The Good , that God would evermore give them this Bread , every day give them Bread : Give us this day our daily Bread. The Bad , that God in Mercy would not let them die before they are made Partakers of Christ , the true Bread , the Bread of God , the Bread of Life , that whosoever dieth without , dieth never to live again , he dies the second Death . O cry to God , to the Lord of Life , that whatsoever you want of this Life , you may not eternally perish without Jesus Christ. Christ the Sun of Righteousness . Mal. 4.2 . But unto you that fear my Name shall the * Sun of Righteousness arise , with Healing in his Wings , &c. Psal. 84.11 . The Lord God is a Sun , and a Shield : Which , as Mr. Ainsworth noteth , may refer to Christ , Mal. 4.2 . Observ. JESUS CHRIST is , and may fitly be compared unto the Sun , to the Sun in the Firmament , the great Light of Heaven . Metaphor . I. THere is but one Sun to give Light to the Universe , and from its Singularity it may take its Name , Sol quia solus . There are many Stars , but one Sun. II. The Sun is not only Light , but a Fountain of Light , the Eye and Soul of the World. III. The Sun is a pure , bright ; and spotless Creature , the Beauty and Ornament of Heaven . His Brightness is such , that a Man cannot look upon it , but it da●●les and blinds his Eyes ; unless looking downwards , and beholding it in Water , which ( tho thick and gross , yet ) is a proper Medium . The Sun , tho he looks ( as it were ) with an open face upon the Filth and nauseous things on Earth , yet contracts from thence no Filthiness or Pollution . IV. The Sun hath his Orb , his Tent , or as the Scripture speaks , his Tabernacle . V. The Sun is a communicative Creature , placed in the Heaven to enlighten the World ; he is always sending forth his Beams of Light. VI. The Sun is at the Lord's Commandment , in his rising and setting , standing still , or going back ; he doth all by God's special Order and Appointment . VII . The Sun sends forth his Light universally to all the World ; it shines upon the Just , and upon the Unjust ; 't is not confined to one Nation or People , or to this or that Man , but 't is free to all . VIII . The Sun is the Superintendent over the World , the chief Governor , as it were , and Head of Influences , called the Queen of Heaven . IX . The Sun is of a marvellous Magnitude , called a great Light ; and is affirmed by some to be one hundred sixty and six times bigger than the Earth . X. The Sun communicates his Light to the Celestial Bodies , viz. to the Firmament , Moon , and Stars , who have no other Light but what they derive from it . XI . Were it not for the Sun , what a dark World would this be ! If God should say to the Sun , Shine no more ; or should deprive the Earth of the Light thereof , who would desire to live one moment longer here ? XII . The Sun is a wonderful and amazing Creature , all gaze on it with admiration . The Persians and others ignorantly adored it as a God. Some insensible Creatures , as the Marygold and Tulip , open their Leaves at its approach , to receive its reviving Influence , and shut up at its departure , as if mourning for its absence . Others bow and hang down their Heads , and wrap up themselves , when he withdraws his Beams , in a seeming Sympathy , that shews an unwillingness in them to be seen by any eye but his . XIII . The Sun in its Motions and Operations is very strong , and Giant-like ; he goes forth like a strong Man in his Might ; who can stay the Sun in his Course ? XIV . The Sun in his Motion is very swift ; he makes haste , as one who runs a long Race , even the whole Circuit of Heaven . XV. His Motions are constant , he is ever in motion , he always keeps the same Pace ; if he ever stood still , it was not to ease himself , it was not for his own , but his Creator's pleasure . XVI . The Sun's Motion is regular ; he never goeth without his Bounds , keeps always in the Zodiack , moving in the Ecliptick , betwixt the two Tropicks . XVII . The Sun is never weary , tho in a continual Journey ; the Swiftness of his Course does not tire him , nor is he spent by his restless Motion , but is still as glorious as ever . XVIII . The Sun is powerful in its Operation , in expelling Darkness ; the Night vanisheth at its approach ; the Clouds , and dark Vapors of the Morning , are also scattered and dispersed by the Operation of its powerful Beams . XIX . When the Sun hath chased away the thick Vapours and dark Fogs of the Morning , it causes a very sweet and lovely Day , shining forth with great Splendor and Brightness . XX. The Influence of the Sun is very extensive , it reacheth to every Creature , it penetrates into the Bowels of the Earth , and dives as deep as the Bottom of the Sea ; nothing is hid from his Heat . He shoots forth his Beams like so many Darts , to pierce the Body of the Earth , and with his light-giving Rays , maketh search into the lowest and darkest Dungeons . His Remoteness from the Earth impedes not his Operation . XXI . The Sun dries up and exhales the gross and filthy Vapors of the Earth , which otherwise would corrupt the Air , and render it pestilent and infectious , and is therefore of a healing quality . XXII . The Sun is useful to Generation and Production ; many precious Fruits are brought forth by it . It makes the Plants , which were laid ( as it were ) in the Grave , to rise and spring up again . Hence the Sun is called by some , Anima Mundi , the Soul of the World , because it animates the Creatures . XXIII . The Sun visits not every Hemisphere , nor shines in every Horizon at the same time ; and it differs in the degrees of Heat , in the respective Latitudes , according as they are nearer to , or more remote from the Equinoctial . Some Places beyond the Tropicks , as Greenland , &c. see it not in many Months . And it is well known , that according to the Scituation of Places , as they bear from each other , East and West , the Sun rises sooner or later , proportionable to the Difference of Longitude of each Parallel . XXIV . The Sun is of a more healing , warming , refreshing , and reviving quality , than any Creature in Nature . It is also of a burning quality , for by a Burning-Glass it will set combustible things on fire . XXV . The Sun is of an illuminating and discovering quality , exposes to view what the Night hides , which the Moon ( tho unclouded , and at Full ) cannot so well do . It shews things as they are . In the Dark we may stumble and fall , yea , handle venemous Creatures , or fall into Dens , and tumble from Precipices , &c. So that by its Light we are guided in all the Actions of our natural Life . XXVI . The Sun is of a very pleasing and rejoycing quality : as Darkness and Sadness are Companions , so are Light and Joy. When the Heavens are obscured with black Clouds , the whole Creation sympathizes , and looks sadly ; but when the Clouds are scattered , and the Sun appears in its native Brightness , its Light is sweet , and ( as Solomon says ) 'T is a pleasant thing for the Eyes to behold the Sun. XXVII . The Sun makes the several Seasons of the Year , Winter and Summer , Spring and Autumn , according to its access and recess to and from the several and respective Climates . When it rises higher in our Horizon , it makes the Spring , cloathing every Bush with Leaves , and crowning the Gardens and Fields with Flowers ; but when the Sun retires , every thing hangs down its Head , the Grass and Flowers wither , and all their Beauty and verdant Fragrancy vanish . XXVIII . The Sun operates according to the Matter it shines upon . It softens Wax , melts Snow and Ice , but hardens Clay . It causes a Dunghil to send forth a more corrupt and unsavoury Scent ; but makes Roses , and other Blossoms yield a more fragrant and delightful Odour . XXIX . The Sun is often covered with Clouds , and even in its Meridian Altitude or Exaltation 't is sometimes hid from our Eyes ; yet nevertheless its powerful Influence and Efficacy is not then gone . XXX . Some cannot bear the powerful and scorching Heat of the Sun. XXXI . The Sun drowns and swallows up the Glory of the lesser Luminaries , as the Moon and Stars . XXXII . When the gross Body of the Moon interposes betwixt us and the Sun , it becomes eclipsed , either wholly or in part , in our Horizon . XXXIII . The Sun is said to rejoyce in his Course , as a strong Man that runs a Race . XXXIV . The Sun is of a ripening quality , makes all things ready for Harvest ; it ripens Tares as well as Wheat , bad as well as good Fruit. Parallel . I. THere is but one Sun of Righteousness ; God has many adopted Sons , but he hath but one begotten Son : There is but one Mediator betwixi God and Man , the Man Christ Jesus ; but one Saviour or Redeemer for Mankind , wherever they live throughout the whole Universe . II. Jesus Christ is Light in himself , respecting his Deity , the Fountain and Perfection of Light and Glory . The Sea is not so full of Water , nor the Sun of natural Light , as Christ is full of Grace and Divine Light. III. Christ is clearer than the Sun , therefore much fairer than the Children of Men ; and needs must this be so , he is the Brightness of the Father's Glory . O there is such Beauty , Purity , and Glory in him , that in his eternal Being and God-head we cannot behold him ; but if we look down upon his human Nature , where his Glory is vailed , he has been seen in the Flesh , he was visible , yet so as in him was no Spot , no Guile was found in his Mouth . He is altogether lovely , the chiefest among Ten Thousands : Before whose Eyes all things are naked , all the abominable Thoughts , filthy Ways and Works of Men ; yet he contracts no Stain of Sin , nor did he when he conversed with Men in the Days of his Flesh upon Earth . IV. Christ hath his Tabernacle in the Heavens , at the Father's right hand , there to plead and make Intercession for us . V. Jesus Christ communicates of his Influences and spiritual Light. There is never a day , but Christ is ministring and giving forth Light and Goodness to the World , especially to his Saints : Of his Fulness we all receive , and Grace for Grace . VI. Jesus Christ rose and came forth out of the Bosom of the Father at God's command . He spake not but as he received Commission from the Father ; he laid down his Life , and took it up again , and all by the Commandment of the Father . VII . Jesus Christ is an universal Light , good to all : I am , saith he , the Light of the World. He enlightens every one that comes into the World , either naturally , morally , or spiritually ; he holds forth Light and Grace to all . What Nation is the Gospel confined to ? Go unto all Nations , preach the Gospel to every Creature . VIII . Jesus Christ is the great and only Potentate , all Rule and Government is committed into his hands ; 't is He who maketh Day and Night in Souls and Nations . God hath made all things subject under his Feet . IX . Jesus Christ is infinite in Power , Wisdom , and Goodness ; his Being and Greatness are unmeasurable , respecting his Deity ; a glorious and immense Being ; the Fulness of him that filleth all things ; there are no Bounds nor Limits to his Greatness . X. Jesus Christ communicates of his Fulness to the Angels . He is the Head of Principalities and Powers , &c. and to Saints , Prophets , and Apostles , who are called Lights : Ye are the Light of the World. John Baptist is called a bright and shining Light : Yet are Saints but dark Bodies of themselves , they have no Light but what they receive from Christ. XI . What a dark and dolesom Dungeon , what a Babel of Confusion , what a worse than Egyptian Slavery would this lower Creation be , if God should deprive us of the Light of Christ , communicated in the Gospel by his Word and holy Spirit . XII . Christ is wonderful ; Angels and Saints for Love admire him ; the World and Devils with Fear tremble at his Name . He has the Admiration of Angels and Saints , and Consternation of Devils and wicked Men. The Saints adore and worship him , as it is their Duty , because he is God ; and were there ten thousand Suns , the Saints would love and admire Christ ten thousand times more than them all . He doth so attract and ravish their Hearts , by the beaming forth of the Rays of his Love on them , that they open when he visits them , and shut when he withdraws , drooping and languishing in his absence , and will not be kissed by any Lips , nor embraced by any Arms but his . XIII . The Motions and Operations of Christ are strong and powerful , as when he moves to convert Souls , to help and deliver his People , or in revenging himself upon his and their Enemies . XIV . Christ's Motions are swift and speedy . He flies on the Wings of the Wind , and skips like a young Roe , especially when he comes to help and relieve his People . XV. Christ's Motions are constant , he is never out of action : He ever lives to make Intercession . He is always moving and working for his Creatures good , tho in his Providences , because his Footsteps are in the dark , we are not able to discern him stir nor move one foot , his Motion ( like the Sun's ) being certain , tho undiscernible . XVI . Christ's Motions also are regular , that is , wholly according to his Father's Will ; that 's the only way he takes , and the Line out of which he never goes : Not my Will , but thine be done . XVII . Christ is unwearied and indefatigable in all his Movings , Workings , and Journeyings for the Good of his People . His Bounty and Liberality do not waste his everlasting Treasure of Grace , nor can his laying out diminish it ; He is as powerful , as rich and glorious as ever . See the Metaphor Light. XVIII . Christ appearing and rising upon the Soul , drives away and expells Darkness , turns Night into Day , and scatters all the Clouds and black Mists of Sin , Ignorance , and Unbelief , in the Soul ; and not only so , but also by the Influences of his Word , and glorious Operations of his Gospel , he dispells the dark Fogs of Ignorance , Error , and Confusion in the World. XIX . The Lord Jesus , when he hath scattered and drove away , by the glorious and powerful Rayes of his Word and heavenly Doctrine , all Error , Heresy , and Antichristian Darkness , will make a lovely and glorious Day in the World , as he doth now in the Soul of a Believer . XX. The Influences of Christ reach to every Creature ; there is nothing in Heaven , Earth , or Hell , which he finds not out ; all things are naked to him , because his Eye is every where . Whither shall I go from thy Spirit ? or whither shall I flie from thy Presence ? If I ascend up to Heaven , thou art there ; and if I make my Bed in Hell , behold thou art there , &c. Tho he be seated in Heaven , yet his Hand reaches to the Earth , as well as his Eye . He is present , by his Knowledg and powerful Working , in every place and corner of the Earth . XXI . Christ exhales and dries up the stinking polluted Sinks of Sin and Corruption , which else would infect and destroy the Souls of his People . He purifies the inward Man , always refining it from the Dregs of the Flesh , and the Root of Bitterness ; and is therefore the Soul-Physician . XXII . By the Spirit of Christ we are regenerated or born again . Holiness , Faith , Love , Joy , &c. and all such precious Fruits , are the Productions of the holy Spirit , through Christ. Such as lie ( as it were ) buried in the Grave of Sin and spiritual Misery , shall ( when the quickning Beams of this spiritual Sun shine upon their Souls ) have a Resurrection from that Death ; and by its efficacy shall their Bodies also be raised from the Dust at the last Day . XXIII . The Beams of Gospel-Light , and Divine Illumination , do not shine alike in every Nation , nor in every Soul. In some European Countries , especially in England , they are more bright and radiant than elsewhere . A great many Places want the Comfort of this Spiritual Sun , more than Greenland wants the Presence of the created Sun ; for there the Sun shines half the year , but in many Heathen Countries the Sun-shine of the Gospel has not yet arose ; yea , even in Palestine , and the adjacent Countries , where it first shined most gloriously , its Light is for the most part ( if not altogether ) removed , and communicated to the Isles afar off , to the Glory of his rich and unspeakable Grace and Love to us , in Christ Jesus our Lord. XXIV . Christ warms and heats the Soul , which of it self is cold , earthly , and of a benummed Constitution . He sends the Comforter , by him we are quickned , &c. He gives Rest , he is the Resurrection , and the Life of his People , and therefore their Reviver . As a Refiner's Fire , he burns our Dross , Hay , Stubble , &c. And if this Fire be cherished , it parches and dries up the Weeds and Trash , the Thorns and Briars that grow in our Souls , as predominant Sin and Lust , all Self-love , Corruption , and carnal Confidence , &c. which else would choak the Word , and stiffle all good Motions in us . See Refiner . XXV . Christ is the Light of Men. Natural or Moral Light is too dim ( like the Moon ) to discover the secret Pollutions of the Soul ; it cannot make you see the Corruption and Filth of such as lie in their Blood , being Captives to Satan ; the Heart does receive no Light , but what comes from this Sun of Righteousness ; without it which we shall stumble and fall , converse with Sin which envenoms the Soul , and at last tumble blindfold into Hell and eternal Damnation . By this blessed Light is discover'd , 1. What Sin is , and its Nature and Consequences ; for tho natural Conscience ( if it may be so called ) arraigns us for Immorality , or any Breach of the Law of Nature , yet it is too dark , and far short of discovering the horrid Filth and abominable Evil of Sin in a Gospel-way ; that is the Work of the Spirit , and 't is only spiritually discerned . 2. This spiritual Sun , or Gospel-Light , shews the sad and lamentable Condition of fallen Man by Sin. 3. How insignificant the World , with all its outward Pomp and imaginary Glory , is to release him , and afford any solid Content or Satisfaction . 4. It discovers the Craft and Subtilty of Satan , that Arch-Enemy of Souls . 5. It reveals ( as far as frail Man can comprehend it ) the Being of God , in his glorious Attributes , and most sublime Perfections . 6. It holds forth the transcendent Excellency of Jesus Christ , and the absolute Necessity there is for poor fallen Man to have an Interest in him , in order to his Peace with God. 7. It informs us which are false Ways , who are Hereticks , where the false Church is , &c. Which are things not to be known , but by the blessed Light of this Sun of Righteousness , shining in his Word , viz. the holy Scriptures . This Sun of Righteousness gives us Light and Direction in all the Ways of God's holy Worship ; this Soul-Guide leads in the right way of Wisdom , and in the midst of the Paths of Judgment : He leads the Blind by a Way they knew not , and makes Darkness Light before them , and crooked things streight . [ See the Metaphor Light. ] XXVI . What can be so desirable , so comfortable , as the Light of God's Countenance , to have this Sun of Righteousness shining on us ? David accounted it the one thing desirable , That he might dwell in the House of the Lord all the days of his Life , to behold the Beauty of the Lord ; and to enquire in his Temple . If the Beams of this spiritual Sun be withdrawn , the Soul is restless till it finds them , seeking every where , and crying out with the Spouse , Saw ye him whom my Soul loveth ? His Favour and Loving-kindness is better than Life . XXVII . When Christ draws near the Soul by his heavenly Influences , he causes it to become green and flourishing . When this Gospel-Sun rises high , and shines hot in any Kingdom or Country , it causes them wonderfully to flourish , it fertilizes Souls and Nations , and makes them to bring forth beautiful Blossoms , and wholesom Fruit ; but in his Retreats and Withdrawings , how do they languish and pine away ! 'T is Night where Christ is absent , and Day where he is present . His being at a distance is the Soul's Winter , and his blessed Approach is Summer . As Birds chant their warbling Notes in the Spring , rejoycing at the Sun 's coming ; so do the Saints with spiritual Melody congratulate the Approaches of Christ. XXVIII . Christ , the Sun of Righteousness , shining forth in the manifestation of the Gospel , causeth the Heart of one Man to dissolve and melt like Wax , distilling him into Tears of Repentance ; others are hardned and grow obdurate as a Rock , not through the Gospel's fault , but their own obstinate and rebellious Minds . To some the Word is a Savour of Life unto Life , and to others a Savour of Death unto Death . XXIX . Christ is often vailed , so that we cannot see him , viz. when strange and dark Providences attend us , as in the case of Job . How often do our Sins interpose like Clouds , betwixt us and this blessed Sun of Righteousness , leaving our Souls in the dark ? Yet in these Withdrawings the Soul is sensible that his Efficacy and Virtue are not removed . XXX . Some ( like Felix ) cannot bear the powerful Influences of Christ's Word and heavenly Doctrine . XXXI . The dazling Light , and transcendent Glory of Christ exceeds all the Glory of the World , and all that is therein ; their Light is but Darkness , when compared to him . XXXII . The Sun of Righteousness is to us eclipsed , when this World gets between us and Christ , when our Hearts and Eyes are so much upon it , that we cannot see him in his Beauty . Christ is never totally eclipsed to a gracious Soul , because Sin is infinitely less than him . XXXIII . Jesus Christ rejoyces in doing the Work of the Father ; his Meat and Drink was in doing the Will of him that sent him : Lo , I come to do thy Will , O God. XXXIV . Christ by his blessed Word , through the Influences of the holy Spirit ▪ ripens his chosen Ones for the Harvest , which is the end of the World , and prepares them for Glory : And the Wicked , through their own Perverseness , are fitted , as Vessels of Wrath , for Destruction . Metaphor . I. THe Sun is a Creature , and had a beginning ; and when Time is swallowed up of Eternity , it will set and rise no more . II. The Sun gives Light , but cannot give Sight ; the Sun-Beams , tho never so powerful , cannot make a blind Man see . III. The Sun shines but in one Hemisphere at once ; when it rises to us , it sets to our Antipodes . IV. The Sun hath endamaging as well as healing Qualities , defaces Beauty , maketh Men faint ; Fruits are sometimes withered to nothing by it . V. The Sun is inanimate , hath neither rational , sensitive , nor vegetative Life , tho in some sence called the Fountain of Life . VI. The Sun is the Servant of Men , from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister . 'T is Idolatry to worship it . Disparity . I. JEsus Christ is God , in his Essence uncreated , and without beginning ▪ Christ endureth for ever , he is Alpha and Omega , the Beginning and the Ending , the First and the Last . II. Christ gives Sight as well as Light , he made the Blind to see . He also cures spiritual Blindness , as Saul's , by Ananias , Acts 9.17 . III. Christ is able to shine over the whole World at once . It may properly be said of him , as of the King of Assyria , The Stretching out of his Wings are able to cover the World at one moment . IV. Christ hath no hurtful quality ; he quickens the Soul , never makes it faint . He makes Deformity beautiful and lovely , ripens , but never withers the Fruits off Grace . His Beams are destructive to none , but such as have no root ; such indeed he withers . V. Christ has Life , Light , and Heat , and is often in Scripture called our Life ; for he gives and maintains both natural and spiritual Life . VI. Christ is our Lord , whom Men and Angels must worship ; all the Host of Heaven adore him . 'T is gross Impiety not to worship him . Inferences . I. HEnce we may learn to know the Worth and Excellency of Christ , as also the indispensible and absolute Necessity every Soul lies under of receiving Divine Illuminations from this everlasting Sun : for as natural Bodies perish without the Influence of the natural Sun ; so will Souls , if the Sun of Righteousness give not his Life-cherishing Efficacy . II. Hence we may also see , how greatly we are concerned to pray earnestly to God , that our Hemisphere may never be deprived of this Sun of Righteousness , nor overspread with the Clouds of superstitious Popery , nor other Heretical Errors and Darkness . III. This may shew the Folly and Madness of such as would drive the Light of the Gospel out of the World : 1. In respect of the Wrong and Injury they would do the World thereby , if they could effect it . 2. Their Inability to accomplish it . IV. Hence we may infer the Necessity of labouring whilst it is day ; we know not how soon our Sun may set , and we are not sure of another . The Lord thus threatens the Prophets , that cause the People to err , I will cause the Sun to go down at Noon , &c. Which Judgment the Lord God in Mercy deliver England from . Christ the Root of David . Rev. 22.16 . I am the Root and Off-spring of David , &c. THere is a great and glorious Mystery in these Words ; many understand not how Jesus Christ should be the Root , and yet the Off-spring of David . This Text agrees with those Words of our Saviour , If David called him Lord , how then is he said to be his Son ? They understood him not . Christ , as he is God , is David's Lord , and the Root of David : but as he is Man , he is his Off-spring , and hence elsewere called the Branch . Christ is and may fitly be called and compared to a Root . The Root of 1. Grace . 2. Glory . Metaphor . I. A Root is that from whence the Tree and Branches do proceed . II. A Root is a thing hidden in the Earth , and not obvious or visible to the Eye . III. A Root hath Life , nay , 't is the Center of Life : the Life of any Tree or Plant is principally in the Root . IV. The Root beareth the Body of the Tree , and all the Branches thereof . V. The Root communicates Sap and Nourishment unto the Body , and all the Branches thereof . VI. The Body and Branches have a necessary dependance on the Root . VII . There is much Life and Sap in the Root , when the Tree and Branches seem dead , dry , and sapless . VIII . As is the Soundness and Firmness of the Root of a Tree , the more sound , firm , and stable is the Tree it self , with the Branches thereof ; these being likely to endure , when those that have no Root fall away . IX . The Root is best secured of any part of the Tree , being excellently fortified by Nature in the Earth . X. Those that would utterly destroy the Tree , strike at the Root . XI . The Root communicates of the same Life and natural Virtue to the Tree and Branches . Parallel . I. FRom the Lord Jesus Christ , the Root of David , all Believers do proceed : I am the Vine , ye are the Branches . See Christ the true Vine . II. The Deity or Divine Nature of Jesus Christ is a hidden thing , cannot be seen with mortal Eyes . Christ's Glory was vailed under Afflictions , Reproaches , Poverty , &c. as a Root is under the Earth . III. In the Lord Jesus Christ is Life ; He is called the Way , the Truth , and the Life . As the Father hath Life in himself , the Son also hath Life in himself . Life is in Christ , as Sap is in the Root of a Tree . IV. The Lord Jesus Christ , this Root , bears up his Church , and every Member thereof . V. The Lord Jesus Christ conveys Sap and Nourishment to all his Church , and every particular Believer or Branch thereof ; hence he is called our Life . VI. The Saints and Church of God have the like dependance on the Lord Jesus Christ : Without thee we can do nothing . VII . There is much Sap and Life in Jesus Christ for the Godly , when oft-times they seem like withered and dry Branches . VIII . The Goodness , Firmness , and Soundness of this Divine Root , the Lord Jesus Christ , shews us the very happy , stedfast , and secure State of the Church . This Root cannot fail nor decay , and consequently the Church and People of God shall endure and stand against all the Storms and Blasts of the Devil , Antichrist , and all wicked Enemies . IX . The Lord Jesus Christ is secured from Hurt and Danger , ( whilst his Church is daily exposed thereunto ) being hid in God , as it were : You are dead ▪ and your Life is hid with Christ in God. X. The Devil 's grand Design being utterly to destroy all the Godly , struck most furiously at Jesus Christ , the blessed Root . XI . Christ communicates of his Spirit and Divine Nature to his Church : If the Root be holy , even so are the Branches . Be ye holy , even as I am holy . He that hath this Hope in him purifieth himself , even as he is pure . Metaphor . I. NAtural Roots of Trees and Plants are in the Earth . II. Natural Roots , as well as the Body and Branches , decay , grow old , and die : Tho the Root thereof wax old , &c. saith Job . III. A natural Root usually bears but one Tree ; if it bears ( as some Roots do ) many Bodies , yet not all of one species or kind ; there may be many thousands of Roots . IV. Natural Roots are subject to the Wills , Humors , and Pleasures of Men. Disparity . I. BUt this blessed Root , the Lord Jesus Christ , is in Heaven . II. This Root of Believers , the Lord Jesus Christ , never grows old , decays , nor dies : Jesus Christ is the same yesterday , to day , and for ever . III. Christ is a Root that gives consolation and satisfaction to all . He was the Root of the Church both before and since his Incarnation , both Triumphant and Militant ; the Root of Abraham , Job , David , &c. and of all the Prophets and Saints that ever had spiritual Life in them . IV. The Lord Jesus Christ is a Root which neither Men nor Devils can touch , destroy , or dig up , for he is God. Application . Object . HEre we may enquire , If Jesus Christ be the Root of David , how is he said to be the Stem or Branch out of the Root of Jesse ? Is Jesse Christ's Root , and yet is Christ the Root of Jesse ? Ans. Jesse is the Root of Christ according to his human Nature , and Christ is the Root of Jesse according to his Divine Nature ; as he is 〈◊〉 God and Man in one Person , he is both these , viz. the Root and Branch 〈…〉 Doct. From hence note , That Christ is God. 1. He is called God , the mighty God , the true God , the only wise God , and God blessed for ever . 2. He made the World , all things in Heaven and Earth : 〈…〉 of the Earth , and the Heavens are the Work of his Hands . 3. He 〈…〉 , was before all things , and by him all things consist . 4. He is omniscient , knows all things , &c. 5. He searcheth the Heart . 6. He is the first and the last , Alpha and Omega . 7. He ought to be prayed unto , all Divine Worship and Spiritual Adoration belongs to him . 8. He hath Power to forgive Sins . 9. He thought it no Robbery to be equal with God. 10. He had Power to raise himself and others from the Dead : Ergo , He is the eternal God. Jesus Christ is the Root of Nature , as well as of Grace and Glory , tho we run the Metaphor under that Notion . Infer . I. If Christ be the Root of all the Grace that the Saints and the Church receive , then from hence we may justly infer , That all the Divine Goodness any Person or Persons have in them , they derive from Christ ; 't is He that makes one Man to differ from another : Who made thee to differ ? &c. What hast thou that thou hast not received ? II. From hence we infer , That as Christ is God , so he ought to have all the Glory . All should honour the Son , as they honour the Father . III. Then let us fear to offend him , and let all our dependence be upon him , &c. IV. What is thy State and condition , Sinner ? Thou hast heard Christ is the Foundation and common Root of all Believers , art thou taken out of the dead and corrupt Root of Mankind , viz. the first Adam , and engrafted into Christ ? Dost thou grow upon this living Root ? does thy Fruit flow from spiritual Union with him ? V. If thou art not taken out of that evil , fruitless , and sapless Root , labour now to be transplanted , get an Interest in the Lord Jesus Christ , the Root of David . VI. This shews the happy State and blessed Condition of the Church and People of God : Because I live , saith our Divine Root , ye ( my Branches ) shall live also . Altho the Graces of his Saints may sometimes seem to fail , and their Greenness decay , yet out of this full and blessed Root shall they have sufficient Supplies : For in him all Fulness dwells . Christ the true Vine . Joh. 15.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I am the true Vine : And Verse 5. I am the * Vine . IN this Text the Lord Jesus Christ is pleased to express what he is to his Church and People , by the elegant Metaphor of a Vine ; the Nature and Properties of which , with the Parallels and Disparities follow . Metaphor . I. THe Vine seems not so lovely , stately and amiable to look upon as some other Trees ; 't is not so high and lofty as the Cedar , nor to be compared for strength to the Oak ; nor for Beauty to the Palm or Firr-Tree . II. The Vine nevertheless hath a more honourable Name given to it than other Trees . The Lord's choicest Plantation ( the Church ) is exprest by it ; and therefore 't is dignified with the Title of Goodly and Noble . III. The Vine gives large Shoots , grows much in its young and tender Age , and brings forth Fruit in a short time after it is planted . IV. The Vine wonderfully abounds with Sap , and inward Virtue , bearing and nourishing many large Branches , which spread exceedingly ; yet all partake of its Root and Fatness ( as it is said of the Olive-Tree ) where there is enough to feed all , and make them flourish and bear Fruit abundantly . V. The Vine is a most fruitful Plant. A great Naturalist tells us of one Stock , one single Vine planted by the Empress Livia , that yielded 12 Amphoras ( that is , 108 Gallons of our measure ) of good Wine yearly . There are sometimes found hundreds of Grapes upon one Cluster , several Clusters upon one Branch , and abundance of Branches upon one Stock . The Scripture when it would express Plenty , borrows a Term from the Vine , which denotes Increase . Thy Wife shall be as a fruitful Vine upon the Walls of thy House . VI. The Vine brings forth pleasant Fruit , sweet and delightful beyond others ; 't is said to make glad the heart of Man. Give Wine to those that are of heavy heart ; let them drink and forget their Poverty , and remember their Misery no more . When the new Wine languisheth , the merry-hearted do sigh ; all Joy is darkned , the Mirth of the Land is gone . VII . The Vine yields profitable Fruit ; The Blood of the Grape ( as 't is called , Deut. 32.14 . ) is a great Strengthener and Supporter of Nature . Paul advises Timothy to drink a little Wine for his Stomacks sake , and often-infirmity . The good Samaritan is said to pour in Oil and Wine into the Wounds of the Man that fell among Thieves . VIII . The Vine is a shadowy Plant , its spreading Branches and large Leaves afford a delightful and refreshing Shade , and is therefore used for covering of pleasant Arbors . IX . 'T is a very soft and tender Plant ; so that if it be , cut bruised , or any way wronged , it will abundantly weep and bleed out its Sap and Moisture , as Naturalists report . X. An eminent Writer saith , That the Tears of the Vine ( like Gum congealed in the Stock of it ) dropt into dim Eyes , remove the little Clouds that begin to gather there , drive away Darkness , and clear the Sight : And further saith , Quid possit Vitis , & alia quae fundit , sermone explicare nemo potest ; that no Tongue could sufficiently tell the Virtues of the Vine : the like says Pliny . Parallel . I. JEsus Christ in his state of Humiliation , did not appear in that outward Glory , Pomp and Magnificence , which the proud Grandees of the Earth glitter in ; he was not entertained with the Royalties of Imperial Palaces ( for his Kingdom was not of this World. ) He was look'd upon in comparison of the Mighty Men , who are compared to the Cedars of Lebanon , and Oaks of Bashan , as a poor mean and contemptible Shrub ; as the Prophet foretold : He shall grow up before him as a Tender Plant , and as a Root out of a dry Ground ; he hath no Form nor Comliness , and when we shall see him , there is no Beauty , that we should desire him . II. Jesus Christ hath a Name above every Name ; he infinitely excels whatsoever is good , great and glorious in Angels , Saints and Men. The spendor and Stateliness of Monarchs Courts is nothing in comparison of that unexpressible Lustre and Majesty that surrounds him . The Heavenly Luminaries are dim to him ; he is the Royal Ofspring of Heaven , of the sublimest Extraction . When he bringeth the first begotten into the World , he saith , and let all the Angels of God worship him . III. Christ when in his young and tender Age , grew much in favour both with God and Man ; and when he was twelve years old , disputed with the Learned Doctors , hearing them , and asking them Questions ; and all that heard him were astonished at his Vnderstanding and Answers , &c. IV. J●●sus Christ is full of Life and Divine Vertue ; the Treasuries of his communicable Graces are immense and unspeakable ; All Wisdom and Knowledg are hid in him : In him all Fulness dwells : his People , mystically united to him , are his Branches ; them he supplies with spiritual Quickning , Nourishment and Growth , and though scattered over many Kingdoms and Nations , his Protection environs them round about , provides a sufficient Supply for their spiritual Wants , which is to be found no where else . If a Man abide not in me , ( saith he ) he is cast forth as a Branch that is withered , &c. V. Christ the Spiritual Vine , is not only a green , spreading and flourishing Plant , but also exceeding fruitful ; he was so in his Life , going up and down doing good , both to the Bodies and Souls of Men ; fruitful in his Death . In that Cluster there is much choice Fruit ; as Atonement , Reconciliation , Redemption , Victory over Sin and Satan , the abolishing of the Law , and establishing the everlasting Righteousness : he was fruitful in his Resurrection , Ascention , Intercession , &c. The Graces of the Spirit , Holy Ordinances , and Promises of Eternal Life , are all Fruits of this heavenly Vine ; from him is all our Fruit found . See Metaphor Light. VI. The Lord Jesus brings forth the most pleasant and most desirable Fruit. I sate down under his Shadow with great delight , saith the Spouse , and his Fruit was pleasant to my Taste . No Cup so refreshing as the Cup of Divine Consolation . No Wine nourishes or quickens the Body so much as the Love of Christ , Peace with God , Reconciliation , Pardon of Sin , Justification , Adoption , &c. These Blessed Fruits of this mystical Vine do chear , feed and enliven a Drooping and Languishing Soul. VII . The Lord Jesus yields Fruit every way profitable . All the Good that Soul or Body is capable to receive , flows from him , and is the Fruit of his Love , purchased by his Death , and communicated by his Word and Holy Spirit : It warms , supports and strengthens the Souls of his People . His Grace is of a healing , quickning , and vivifying nature . See Metaphor , Wine and Ointment , &c. VIII . Jesus Christ is a Shadow to his Church , a hiding-place from the Wind , and a Cover from the Tempest ; as the Shadow of a great Rock in a weary Land : He defends from the Rage of Satan , from Sin , from the Fury of Man in the heat of Persecution ; yea from the wrath of God , by which ( were it not for the interposition of this blessed Skreen or Shade ) we should be scorched , burnt , yea utterly consumed . See Rock , Apple-Tree , &c. IX . Christ , the Spiritual Vine ( being affronted , rejected and abused by the rebellious , obstinate and unbelieving Jews ) when he approached and beheld the City , He wept over it , was grieved for the hardness of their Hearts ; but more especially when he came under the execution of Divine Wrath for Mans sake , and in his stead , which he did willingly undergo ; how did his bruised and abused Body sweat ( as it were ) great drops of Blood , until he yielded up his blessed Life and precious Spirit for us ? X. The Grace of Christ , the Spiritual Vine , is precious Eye-Salve , which removes those thick Clouds of Darkness and Ignorance that are upon the Understanding ; by which a Soul spiritually comes to have a clear Prospect of those never-fading Glories of the other World , and plainly discerns the gilded Follies and transitory Vanities of all things here below . In a word , no Tongue can sufficiently exalt the transcendent Virtues of this ever-blessed Vine . Metaphor . I. THe Vine is a Plant of an earthly Extract ; the choicest and goodliest are only the Plantation of Men. II. The Vine is not always green ; the Leaves fall off in Winter . You may look for Fruit when the Vintage is gathered , and find none . III. The Fruit of the Vine taken to excess , is offensive to God , hurts and injures the Soul , breeds Diseases and destructive Humours in the Body , bereaves Men of Reason , intoxicates the Brain , &c. IV. The Fruit of the Vine diminishes , by gathering Cluster after Cluster you may soon strip it off all . V. The Fruit of the Vine is only good for the Body . VI. The Vine wants Support ; unless it be underpropt , it falls , being not able to bear the weight of its own Branches . Disparity . I. CHrist is of an heavenly Original and Extraction , a Vine of God's own planting , who prepared a Body for him , and appointed him to the work of Redemption . He is the true Vine , and God the Father is the Husbandman ; no other could plant so Noble a Vine as Christ is . II. Christ , the Spiritual Vine , perpetually flourishes , always abounds with Fruit , and knows no Winter ; he is the same from Generation to Generation , yesterday , to day , and for ever , without variation , or shadow of turning ; there 's always a full Vintage , that never diminishes , withers , nor decays , never grows old , but ever remains in its full growth and absolute Perfection . III. The Fruit of Christ , the Spiritual Vine , never hurts any ; no danger of Surfeit here ; the more you eat and drink the better 't is ; here 's no fear of Excess . The Wine of Consolation neither gluts nor inflames , nor intoxicates , but nourishes , and feeds the Soul , still begetting a sharper Appetite for more . IV. All the Believers in the World may partake plentifully of the Fruit of the Spiritual Vine ( the Lord Jesus ) every day , yea , every moment ; there 's enough for Millions , and to be taken freely , yet the Store is never the less . How many have been nourished thereby since the beginning ? yet 't is as full as ever , and so will ever be . V. This Fruit is good for the Soul ; it comforts and revives the Inward Man. VI. Christ the Spiritual Vine , is of excellent Strength and Ability to support his spiritual Branches , ( the Saints ) and needs no help from any another . Corollaries . I. FRom this Metaphor we may learn what an infinite Blessing and unspeakable Mercy the Lord Jesus Christ is to his Church , and all true Believers ; how helpless Saints are of themselves ; for the Branches cannot stand without his Divine Support , nor bear Fruit , unless this blessed Root communicates Sap and Nourishment to them . II. It shews what a sweet and blessed Union there is between Christ and Believers ; such a Relation as is betwixt the Root and Branches ; 't is a Mystical ( yet the nearest and most real ) Union . III. It shews , That our whole Dependence ought to be on Christ ; for he only can uphold us , as the Root does the Branches : Without him we can do nothing ; we can neither grow , bear Fruit , nor stand firm in a boysterous and tempestuous Season , nor suffer for his Name ; but with his help we can do all . IV. It shews , That Christ is very sensible of all the Wrongs , Injuries and Outrages that are done to his Saints : They that lay hold on , and offer Violence to the Branches , come very near the Tree ; such touch the Apple of his Eye . And let Believers be sweetly comforted from hence ; That under all their Decays , and want of more Grace , there is abundance of more Sap and Spiritual Nourishment in the Root and Body of this Blessed Vine , which ( according to the nature of the Metaphor ) shall in due time be communicated to all the Branches , that are truly grafted in him , which shall revive them , and make them flourish both with Leaves and Fruit , to the Glory of God and their own Eternal Happiness . This Humble Plant calls for our Imitation : This Noble Plant deserves our Adoration : It s early Fruit provides us early Food ; Its Plenty stores us with what 's rich and good : Its pleasing Sweetness gratifies our Taste ; Its Profit fills us without fear of Waste ; Its Shadow shelters from Extreams of Heat , ( Circling the Church ) His choicest Cabinet ; A Tender Plant ; How can we then abuse him ? An Eye-Salve ; healing all the Blind that use him . Christ the Lilly of the Vallies . Cant. 2.1 . I am the Rose of Sharon ; and the Lilly of the Vallies . MOst Expositors agree that these ( fore-going Words ) are the Words of our blessed Lord and Saviour Jesus Christ : I am the Rose of Sharon , and the Lilly of the Vallies . Wherein he expresseth his own Excellencies , to draw , allure and enamour the Souls of those that love , and long after him : how fitly he may be compared to a Rose we have shewed in this Book , in some other Place , to which we refer you . And as there is great and lovely Beauty and Amiableness set forth by a Rose ; so here , I shall by his Assistance , endeavour to set forth his Delicious Qualifications , by a Lilly ; the Lilly of the Vallies . Metaphor . I. A Lilly is a sweet and a fragrant Flower , yea of such a strong and odoriferous Scent , that a Mans Senses ( Naturalists say ) will be easily over-turn'd with the sweet Savour thereof . II. A Lilly is white and very beautiful ; within it are seven Grains or Seeds , of the colour of Gold , so amiable , that our Saviour saith , Solomon in all his Glory was not adorn'd like one of these : for Whiteness it exceeds all Flowers . III. It is observed that the Lilly is exceeding fruitful ; Vna Radice quinquagenos saepe emittente bubbos ; one Root puts forth fifty Bubbs or Colours . IV. Pliny saith , The Lilly is the tallest of Flowers , yet hangs down its Head. V. The Lilly is a Flower that hath many medicinal Virtues ; the distilled Water of a Lilly is good to restore a lost Voice , it helps Faintness , good for the Liver , helps the Dropsie ; and the Oil of it is good for divers Maladies ; Inquit Galen . Parallel . I. THe Lord Jesus Christ may very fitly be compared to the Lilly , whose Savour and spiritual Sweetness very much excels and transcends the Sweetest of any Odours that can be mentioned ; the Hony and the Hony-Comb are sweet to the smell , and sweeter to the taste : O then how sweet is the precious Savour of our blessed Saviour ! See Rose of Sharon . II. Whiteness denotes Holiness ; 't is said of the Bride , the Lamb's Wife , to her was granted , that she should be cloathed in White . And of those few Names , in Sardis , which had not defiled their Garments , these ( saith Christ ) shall walk with me in white , for they are worthy . Purity is essential , originally , perfectly , and absolutely inherent in Christ ; he is Holiness it self , his Glory is infinite , within and without every way glorious ; the Perfection of Beauty . III. Jesus Christ is exceeding fruitful , from this Root , ( for so is he call'd ) how many Lillies , or holy , and heavenly Churches , have there sprung ? yea , from this Blessed Lilly many thousands of holy and sanctified Christians ? See the Metaphor of the Vine . IV. Jesus Christ is higher than the Mighty Princes , Kings and Emperours of the Earth , higher than Heaven or Angels , and yet humble and lowly in Heart ; Therefore he is compared to the Lilly of the Valley , in his Exaltations , as God very high : ▪ but in his Humiliation , he seems to hang down his Head. V. The great and incomparable Virtue that is in the Lord Jesus Christ , is excellently good to cure all the Diseases and Maladies of the Soul ; it cures Spiritual Blindness , it softens an hard Heart , it cures Stubbornness and Obstinacy , by his blessed Infusion of Grace ; in a word , there is no Malady too hard for this Spiritual Physician . See Physician and Heart . And for other Properties of the Lilly , see more where the Church is compared to it . For the Disparity , See Rose of Sharon . Application . FRom hence we may seasonably learn to be humble , seeing the Lilly which is said to be of a tall growth , yet hangeth down its Head. As Christ is humble , so Holiness and Humility are the glorious Ornaments of a Christian. That Christian that hath most Holiness , hath most Humility . The Ear of Wheat which is well kern'd and fullest , hangs down its Head most . Christ under the Similitude of an Apple-Tree . Cant. 2.3 . As the Apple-Tree amongst the Trees of the Wood , so is my beloved amongst the Sons ; I sate down under his Shadow with great Delight , and his Fruit was sweet unto my Taste . AS Christ sets forth the Praise of his Church in the second Verse , She excelling all the Daughters , as the Lilly did Thorns ; so the Church sets forth Christ's Glory and Praise in this ; He excelling all the Sons , as far as the Apple-Tree excels all the Trees of the Wood. Simile . I. THe Apple-Tree is very profitable to the Owner , as it is observed by some ; it far excels other Trees ; hence Pliny s●●ith , there were many about the City of Rome , which were set at a yearly Rent of two thousand Sesterties ; yielding them more Profit and Revenue by the year than a pretty good Farm. II. The Apple-Tree yields diversity of Fruit. It hath ( saith Mr. Ainsworth ) more variety of Fruits than any other Tree that grows ; 't is not easie to reckon up the various sorts of Apples . III. The Apple-Tree yields sweet and pleasant Fruit. IV. The Apple-Tree doth wonderfully excel the wild and barren Trees of the Desert , which bear no Fruit , or else that which is sowr and unwholsome . V. The Apple-Tree , whether you take it in the Blossom , or when its Fruit is fully ripe , is a very beautiful Tree , and to look upon very lovely and amiable . VI. The Apple-Tree in its Leaves , Buds , Blossomes , Fruits , &c. hath very sweet and comfortable Smells : The Spouse alludes to it when she crys to her Beloved to comfort her with Apples . VII . The Apple-Tree , Naturalists observe , is a very tender Tree ; Pliny saith , 't is the tenderest of all Trees . VIII . An Apple-Tree is a very shadowy Tree ; its Shadow refresheth , and by common Experience is found comfortable to sit under in the heat of the Day , &c. IX . 'T is a rare sight to see an Apple-Tree grow in a Wood. X. The Leaves and Fruit of the Apple-Tree are Medicinal . XI . An Apple-Tree in the midst of the Trees of the Wood affords oftimes much Refreshment to weary Travellers . Parallel . I. THe Lord Jesus Christ yields his Father more Profit , and brings more Glory to him than all the Angels in Heaven , or Saints on Earth ▪ do or ever did , and not only brings Glory to God , but also infinite Profit to all his People , who are Partakers of his Grace , and of the great plenty of Fulness that dwelleth in him . II. Jesus Christ excelleth in variety of precious Graces . What good thing is it that any true Believers wants , or can want of any sort , but 't is to be had in Jesus Christ , whether Grace or Gifts , things for the Soul , or things for the Body , whether common or special Mercies ? Of his Fulness all we have received , and Grace for Grace . III. Jesus Christ the Divine Apple-Tree bears most sweet and pleasant Fruit ; his Fruit was sweet ( saith the Spouse ) to my Taste . See the Metaphor of the Vine . IV. Jesus Christ infinitly excelleth and surpasseth all Objects and Things whatsoever , He is the chiefest amongst ten thousand , yea , the chiefest in the whole World , none like to him in Heaven or Earth . V. Jesus Christ is very beautiful ; whether you consider him in his Incarnation , or Exaltation , he is most amiable and lovely , We beheld his Glory as the Glory of the only begotten Son of God , &c. VI. How transcendently sweet is the Scent and Odour of our Blessed Saviour ! How sweet are the Comforts of his Spirit , his Word and heavenly Doctrine ! Thy Word , saith David , is sweeter than Hony or the Hony-Comb ; Words fitly spoken are like Apples of Gold in Pictures of Silver : God's Word is not only sweet , but rare and valuable ; Christ is wholly delectable , his Conception , Birth , Life , Death , Burial , Resurrection , Ascension and Intercession smell exceeding sweet . See Vine . VII . Christ is of a soft and tender Heart , full of Bowels , of Compassion to poor Sinners ; weeping over perishing ones , and thus 't was foretold of him by the Prophet ; He shall grow up as a tender Plant , and as a Root , out of the dry Ground . VIII . Jesus Christ is a Shadow many ways to his Church ; I sat down under his Shadow with great Delight ; He is a Cover from the scorching heat of the Wrath of God , a Shadow for need ; and he is a Shadow for Delight , Refreshing and Pleasantness . Shadow is often used in Scripture to denote Protection and Mercy . See Rock , Habitation , Vine , &c. IX . It was a rare sight to see Jesus Christ in the days of his Flesh , dwelling in the Wood of this World amongst Men. X. The Leaves of this Tree of Life , are for the healing of the Nations . XI . So when a poor , weary Soul , or spiritual Pilgrime meets with this Divine Apple-Tree , and partakes of the Fruit thereof , he is sweetly refreshed and supported thereby . Metaphor . I. AN Apple-Tree is subject to decay ; in time it doth wither and dye . II. The Fruit of the Apple-Tree will soon rot and come to nothing . III. The Fruit of the Apple-Tree hath some pernicious Qualities in it , it 's only external and it perisheth in the using . IV. An Apple-Tree hath no Fruit , Leaves , nor refreshing Shadow on it , for one great part of the Year . Disparity . I. THe Lord Jesus Christ never decays , nor ceaseth from yielding Fruit. II. But the Fruit of the Lord Jesus Christ is incorruptible , and will never fade nor decay , it endureth for ever . III. But Christ's Fruit hath no bad nor hurtful Quality ; 't is sweet , but surfeits not , breeds no Worms ; but on the contrary , purges the Soul from all inward Filth , and makes it healthful ; this Fruit is satsifying . The Spouse by eating herereof had abundance of Rest , Peace , Content and Satisfaction . IV. There is Fruit always to be found on Christ , and a refreshing Shadow ; this Tree is ever green and knows no Winter . Application . I. IS Christ compared to an Apple-Tree , among the Trees of the Wood : Then from hence we may infer , not only the Excellency of the Lord Jesus above others , but Sinners ▪ Strangers , and whoever will , may come to him and eat of his Fruit , and sit down under his Shadow ; He , the Tree of Life , is not pal'd , fenc'd , nor wall'd in , as such which are planted in a Garden or Orchard , nor is there an Angel or flaming Sword , to keep the way of this Tree of Life ; nor is the Fruit of this Tree forbidden . An Apple-Tree in a Wood is common and free to all , poor Beggars and Strangers may have free Access thither , and who will forbid them ? Whoever will , may come and partake of Christ's Fruit freely . II. Be exhorted then ( Sinner ) to hasten to the Lord Jesus Christ , who is the Tree of Life . 1. Consider the Barrenness and Unfruitfulness of all other Trees , or Objects of the World , that grow in the wide Wilderness where you live ; what is all the Fruit of earthly Pleasure , Profits and Honours of this Life , to the Fruit of Jesus Christ ? To Pardon , Peace of Conscience , Communion with God , Eternal Life ? &c. Let us more particularly consider the nature of Christ's Fruit : 2. 'T is exceeding sweet and pleasant to the Taste , 't will sweeten all your Bitters . 3. 'T is safe Fruit , it will do you good abundantly , and no hurt , nothing is of a surfeiting Nature in it . 4. 'T is satisfying Fruit , no other Fruit can satisfy ; not only good for Food , but choice and satisfying Food ! 5. There is store of Fruit on this Tree , see how the Tree hangs ! the Boughs thereof are wonderfully loaden , the Plenty is great in this ; 't is like the Tree spoken of by Daniel . 6. It s Fruit is lovely and delightful to the Eye ; do not the Looks of these Apples invite you ? 7. It s Fruit is durable , cannot corrupt nor decay . 8. 'T is the Tree of Life . Eat of this Fruit , and thou shalt not dye , but live for ever : Such are past from Death to Life , and shall not come into Condemnation ; Joh. 5 . 2●● . 9. 'T is Fruit that those that eat thereof , shall be made wise by it . 10. It yields a sweet Smell , comforting under Faintness . 11. It is medicinable , the Fruit of this Tree will purge out the evil Venome and horrid Poison , that came into our Natures by old Eve's eating of the forbidden Fruit , contrary to the Command of God. 12. It s Shadow is most excellent for refreshing , it gives great Consolation ; yea , the greatest Consolation to poor fainting , wear●●ed Souls , that willingly sit down under this Tree . 1. He shelters from the scorching heat of God's Wrath due for Sin. 2. He shelters , or is a Covert from the hurt and heat of Persecutors or Rage of such . 3. 'T is a delightful Shadow , Refreshing to the weary Soul , and in a troublsome Land a sweet Resting-place . 4. 'T is a Shadow that yields full Content and Satisfaction , — I sat down ; in the Text , signifies , her acquiescing there , or making her Abode under the same ; she desires no better nor no other Happiness , seeks no●● to Angels , to Saints , nor to her own Works . 1. I sat down with Delight ; now this Delight is neither carnal nor sinful , but 't is spiritual . 2. 'T is great Delight which the Church has , even ravishing Joy. 3. 'T is abiding and lasting Delight , increasing it will be more and more , as it is said of the Light of the Righteous , it shines more and more to the perfect Day . 4. This Delight is an Earnest of that Delight which the Soul shall have in Heaven . 5. 'T is a compleat and perfect Shadow , it answers all Needs , a Shadow for the Head , Heart , and every part , and at all times . From hence we infer , 1. What great cause have we to admire the Goodness of God ; tho he denied us in Adam to eat of that Tree of Life after the Fall , yet hath he provided us another Tree of Life to make us immortal ! 2. What Fools are all those , who refuse to eat , and live for ever ! 3. Let us also learn from hence , when we are faint and weary , to seek to none but Christ , the Tree of Life , for Refreshment . 4. How happy are Believers , who sit under the Shadow of Christ's Protection , his Ordinances and Divine Doctrine ! Christ an Embassador . Mal. 3.1 . And the Lord whom ye seek shall suddenly come into his Temple , even the Messenger of the Covenant , whom ye delight in , &c. THe Words , Embassador , Legate , or Messenger , are synonimous Terms , properly such as are commission'd or deputed betwixt distant Parties , to transact Affairs of moment . The Term is applied to Christ , who is the Angel , Messenger , or Embassador of the Covenant , who not only transacted , but compleated the Work of Redemption , thereby reconciling God and Man , who were before at variance and Enmity : Which shall be further manifested in the following Parallel . Metaphor . I. AN Embassador or Messenger of Peace is an honourable Person , and usually a great Favourite to the King. II. An Embassador is a wise Person , skilled in State-Affairs , and knows how to adjust National Differences , or to make up a Breach or Breaches that may be between one Kingdom and another . III. An Embassador must be of known Integrity and Faithfulness , as well as of Ability , great Trust being reposed in him . IV. An Embassador is appointed and made choice of to this great Employment , and Place of Trust , by the determination and decree of the King. V. A Person that is chosen to go an Embassador , must accept of the Place and Work , before he takes his leave of the Court. VI. An Embassador is entrusted with Matters of great weight and moment , things that concern Peace and War , the Weal and Wo of Kingdoms and Nations . VII . An Embassador , as he is chosen , and entrusted with Matters of great consequence ; so likewise , that he might be invested with a Legal Power , he receives a special Commission from the Prince or State he represents , which does authorize him to that Work and Office. VIII . An Embassador , having received his Commission , leaves his own Kingdom , and goes into that Country , to which his Prince hath ordered him , there to negotiate the Affairs that are committed unto him . IX . An Embassador of Peace represents the Person of the Prince or State that sent him ; so that the same Honour and Dignity , or Indignity , that is shewed to him , is shewed thereby to the Sovereign whom he represents : And it is easy to guess how much they esteem the Prince , by the Respects they pay to his Embassador . X. An Embassador is strictly tied to the prescribed Rules , Precepts , and Directions , which are delivered to him , and doth not , must not proceed contrary unto them . XI . An Embassador is oftentimes sent to prevent or put an end to War , that thereby great Effusion of Blood , Ruin , and Desolation might be stopp'd and prevented . XII . An Embassador offers Terms , or makes Proposals to the adverse Party , thereby finally to conclude and make a lasting Peace . XIII . An Embassador that hath a tender Heart , is greatly grieved when he sees his Mediation and merciful Terms of Peace to be slighted and rejected ; and from the consideration of the woful Misery and Calamity that is like to follow , he is the more importunate , using many Arguments to cause Compliance . XIV . An Embassador hath many Servants , or a great Retinue waiting upon him , and is a Person deserving much Honour , in discharging his Trust with very much Awe and Fidelity to his Prince . XV. An Embassador hath Power given him to ratify and confirm Articles of Peace between Kingdoms and Nations , who are at variance , that so there may be Commerce between them in future Times . XVI . A faithful Embassador is received with abundance of Joy at his return home , and is highly preferr'd , as a Testimony of great Favour , for his Works sake . XVII . An Embassador not having success in his Business , in bringing the Adversary to amicable Terms of Peace and Reconciliation , many times against those Nations or People that refuse , bloody War is proclaimed , and great Desolation follows . XVIII . An Embassador is oftentimes an Instrument to save Thousands , and Ten Thousands of Souls from Death , and Kingdoms from Fire , Sword , and Destruction ; and thereby he raises Trophies to his Fame and Glory . Parallel . 1. CHrist , the Embassador or Messenger of the Gospel of Peace , is a most noble , honourable , and renowned Person , Lord of Lords , most excellent in Worth and Dignity , one near-allied , and a great Favourite in the Court of Heaven . II. Jesus Christ , the Messenger of the Covenant , or God's Embassador to Sinners , is full of Wisdom and Skill in all the grand Affairs which concern the Glory of his Father , and the Welfare of Sinners : He knows how to end the Differences between God and Man , and to make up that grievous and destructive Breach that hath been so long between them . III. The Lord Christ hath in him all the Perfections of the glorious Deity ; He is called the faithful and true Witness . Never did Embassador act with such Integrity to Prince and People , as Christ doth between God and Sinners . He would not have God dishonoured , nor Man to miss of Pardon . IV. Christ was chosen and appointed Messenger of the Covenant , by the Determination , Counsel , Purpose , and Foreknowledg of the King of Heaven ; hence is Christ said to be a Lamb slain from the Foundation of the World. V. The Lord Jesus Christ , when chosen to be sent on this great Embassy , or Message of Peace to Sinners , readily accepted it : Lo , it is written in the Volumn of the Book , I come to do thy Will , O God. VI. Jesus Christ , the greatest Embassador and Plenipotentiary of Heaven and Earth , hath Matters of such weight and moment committed to his Trust , that very far exceed those things that concern Peace and War amongst Men and Nations ; for they are Matters in which are wrapp'd up the spiritual and eternal Weal or Wo of all People and Nations of the World. He is entrusted with those high and wonderful things , that concern the Glory of God , and the Peace and eternal Felicity of our Souls . VII . As Christ was chosen and ordained God's Messenger , and entrusted with the great Concerns , and sole Management of the Covenant of Grace ; so that he might every way be rightly constituted , authorized , and empower'd , he received a special Commission from the Father . He gave me Commandment what I should say , and what I should speak . I have a greater Witness than that of John ; for the Works which the Father hath sent me to do , the same bear witness that he hath sent me . VIII . Christ , that he might negotiate , and fully accomplish and compleat the great and important Affairs , of making Peace between God Almighty , and poor Sinners , left his own Kingdom , and the Glory he had with the Father , and came into this World : When the Fulness of Time was come , God sent forth his Son. IX . Christ Jesus , the Messenger of the Covenant , represents the Person of God himself ; so that whosoever reverences the Son , reverences the Father also : He that receiveth me , receiveth him that sent me ; and he that rejecteth me , rejecteth him that sent me . The Father judgeth no Man , but hath committed all Judgment to the Son , that all Men should honour the Son as they honour the Father . He that honoureth not the Son , honoureth not the Father which hath sent him . X. The Lord Jesus Christ did require and command nothing of Mankind , but what was the absolute Will and Pleasure of the Father : My Doctrine is not mine , but the Father 's that sent me ▪ I lay down my Life , that I may take it up again . This Commandment received I of the Father , &c. XI . Christ was sent to put an end to that dismal and desolating War , which was occasioned by Sin , and the horrid Breach of the first Covenant , between God the Creator being offended , and the sinful , guilty , and rebellious Creature . God was in Christ , reconciling the World to himself , &c. For if whilst we were Enemies , we were reconciled to God , by the Death of his Son ; much more , being reconciled , shall we be saved by his Life . And that he might reconcile both unto God in one Body by the Cross , having slain the Enmity thereby . And came and preached Peace to you that were afar off , and to them that were nigh . And to you that were sometimes alienated , and Enemies in your Minds by wicked Works , yet now hath he reconciled in the Body of his Flesh , through Death . XII . Christ , the Messenger of the Covenant , offers gracious Terms of Peace and Reconciliation to Sinners : Repent , and believe the Gospel . Believe , and be baptized . He that believeth , and is baptized , shall be saved . Come unto me , all ye that labour and are heavy-laden , and I will give you Rest. O what sweet and easy Terms of Peace are these ! 'T is but to acknowledg our own Guilt and Vileness , lay down our Arms , and accept of Mercy by believing in the Lord Jesus . Look unto me , and be ye saved , all ye Ends of the Earth . Whoever will , let him take of the Water of Life freely . XIII . Jesus Christ , the Messenger of the great God , was greatly grieved , to see the Jews , to whom he was first sent , stubbornly to refuse and reject that glorious Salvation , offered to them by himself . When he came near the City , he wept over it , saying , If thou hadst known , even thou , at least in this thy day , the things that belong unto thy Peace ; but now they are hid from thine Eyes . O Jerusalem , Jerusalem , how often would I have gathered thy Children together , as a Hen gathers her Chickens , and ye would not . O that Israel had hearkned unto me . XIV . Jesus Christ hath many Servants , who wait on him in the Accomplishment of this great and glorious Work , viz. the holy Angels , and the blessed Apostles and Ministers of the Gospel . The Lord Jesus deserveth eternal Honour for this glorious Work : Let the Angels of God worship him . All ought to honour the Son , as they honour the Father . At the Name of Jesus every Knee shall bow . XV. The Lord Jesus Christ ratified and confirmed the Covenant of Grace between God and Man by his own Blood , and thereby opened a free Commerce with God : For through him we have access by one Spirit to the Father . Saints may with boldness come to the Throne of Grace by the Blood of Jesus . XVI . The Lord Jesus , when he had done his Work , returned home unto his Father , and is highly honoured , being cloathed with Glory and Majesty , and is set down at the right hand of God on high , far above Principalites and Powers . XVII . Those People and Nations that refuse the Offers of Grace and Peace made to them by Jesus Christ , God proclaims War and eternal Death against them . He that hath the Son hath Life ; but he that hath not the Son , hath not Life , but the Wrath of God abideth on him . It shall be more tolerable for Sodom and Gomorrah in the Day of Judgment , than for that City . If we sin wilfully , after we have received the knowledg of the Truth , there remains no more Sacrifice for Sin , but a fearful looking for of Judgment , and fiery Indignation , that shall devour the Adversaries , and all those that have stubbornly refused the free Tenders of Grace . XVIII . Jesus Christ was and is the only Instrument in the hand of God to save the World from utter Destruction and Ruin , and many Thousands of poor Sinners from eternal Torments , under the incensed Wrath of an eternal God , and is hereby become the everlasting Wonder and Praise of Men and Angels : Worthy is the Lamb to receive Power , and Riches , Wisdom , Strength , &c. Thou wast slain , and hast redeemed us to God by thy Blood , &c. Metaphor . I. HUman Embassadors are but weak , mortal , and unstable Men , and many times cannot accomplish the Business they are employed about ; or otherwise , by reason of Unfaithfulness , betray the Right and Prerogative of their Sovereign . II. Embassadors among Men , tho nobly descended , yet always are of a lower Rank than the Prince that sends them . III. Embassadors among Men are employed to make up National Differences only , and appease the Wrath of Men. IV. Embassadors among Men , at their first Arrival to treat of Peace , appear in much outward Pomp , Splendor , and worldly Grandure . V. Embassadors amongst Men are sometimes very long and tedious , when they begin , before they can effect the Issue or Product of their Negotiations . VI. An Embassador among Men , when he hath made up a long and destructive Breach between Kingdoms and Nations , and they are at perfect Peace and Friendship , yet he cannot keep them always so , but in time new Discord ariseth , and the Breach is as wide as it was before . Disparity . I. CHrist is God as well as Man , one mighty to save , perfect , all-wise , stable , of one mind , no ways defective , able to accomplish all his Pleasure , true to God , highly standing for his Honour , wills not that he should abate a tittle of his Sovereignty ; and rather than his Glory should be stained in the least , to save Sinners he laid down his own Life , and hath offered whatever the Will and Counsel of God was . II. Jesus Christ thought it no Robbery to be equal with God ; hence called God's Fellow , and the express Image of the Father's Person ; and , as touching his Divinity , not inferior to him . III. Jesus Christ was chosen to make up the spiritual Breach between God and Sinners , to appease his Wrath , and satisfy Divine Justice ; that he might not only save Mens Bodies , but their Souls also ; not to deliver from natural only , but eternal Death . IV. The Lord Jesus , when he came , when he appeared to the World , it was in a low , mean , and contemptible Condition : He vailed his Glory , and made himself of no Reputation ; and tho his Retinue was glorious , yet invisible to the Men of the World. V. Christ did the great Work of his Embassy in a short time : By one Offering he hath perfected for ever them that are sanctified ; he soon removed the Enmity by the Blood of his Cross. VI. This blessed Embassador having made Peace between God and Believers , this League and Covenant by means of his Mediation is everlasting , this Peace shall not , cannot ever be broken , 't is well ordered in all these things , and sure , being confirmed by Blood and the Oath of God ; For the Mountains shall depart and the Hills be removed , but my Kindness shall not depart from thee , neither the Covenant of my Peace be removed , saith the Lord , that hath Mercy upon thee : Isa. 54.10 . Application . I. THis may then really teach us to bless and praise God , for the Lord Christ the Messenger of the Covenant , or blessed Embassador of Peace between God and us ; it was the Father that chose and sent him on this Errand and Message . II. With what due and great Reverence ought we to receive the Lord Jesus , he being the Son of , and represents the Magnificent King not only of this World , but also of Heaven ? as in the Scripture-Parable , Surely , saith he , they will reverence my Son. III. Accept of the terms of Peace offered to you by Jesus Christ , and stubbornly stand out no longer ; 't is your Wisdom to submit and yield speedily thereunto , for fear lest it should be said to you , as once to Jerusalem , &c. If thou , even thou , hadst known in this thy day , the things that belong to thy Peace ; but now they are hid from thine Eyes ; now 't is too late . 1. Consider , That the Breach and Enmity that is between God and Man , was occasioned by our Sin , we first brake League and Friendship with him . 2. Consider , how unable a Man is to stand and hold out in a War against God : Who ever hardned himself against him and prospered ? Who can stand before his Indignation ? &c. Who knows the Power of thine Anger ? 3. Consider , What a black foul and guilty Soul art thou ! darest thou strive with thy Maker , and joyn in a Confederacy and comply with his Enemy ? 4. Consider how willing God is to be at Peace with you , though the offended Party , he first seeks for Peace and Reconciliation ! 5. Consider how long this blessed Messenger of the Covenant hath waited on you , and how often by his Ministers he hath invited and sent to you ! 6. Consider what gracious Promises he hath made to pardon and forgive all by-past Treasons , if you will come in , and accept of his good and peaceable Terms ? 7. Consider what great and irresistible Power there is in his Hands ( are not the Bowels of his Compassion very tender ) to ease himself of his Enemies ? 8. Consider what a sweet thing is it to be at Peace with God , it passeth all Understanding ! 9. Consider now is the day of your Visitation , this great Work admits of no delay , now is the day of your Salvation : O how sad will it be when Christ shall say , you having not accepted the free tender of Salvation , the things that concern your Peace , are now hid from your Eyes ! 10. Consider Jesus Christ condescended very low , you may have Peace on very easy Terms , ( viz. ) Hear , and your Souls shall live ; ( i. e. ) hear faithfully and savingly , &c. and I will make an everlasting Covenant with you , &c. But by way of Objection , some may say , What must we do to have Peace with God ? Answ. 1. You must fight no more against God , neither must you joyn with those that in any wise take up Arms against God , nor resist his Word , his Spirit , nor cast a deaf Ear to the Reproofs of Conscience . 2. You must not only break your League with Satan , but must also fight against him and rebuke him , and so , that you may have no more Commerce with him , but must always desire Divine Assistance to resist his Temptations : though he pretends Love to you in offering worldly Profits , Pleasures , and Honours , yet his grand Design is to damn your Souls . 3. Do not any longer hold a Confederacy with Sin , no not so much as a secret Friendship with your Delilah , your choice and pleasant Sin , but put all thy Sins ( as it were ) to the Sword ; Mortify the Deeds of the Body , &c. If you would have Peace , you must deal with your Sins , as the Israelites were to deal with the cursed Caananites . 4. Possitively . Confess all your former Rebellions , Unbelief , Earthly-mindedness , Pride , Passion , Lying , Drunkenness , yea , all Sins , and forsake them . 5. Take hold of Christ , receive the Atonement he hath made for thee . 6. Enter into Covenant immediately , seal it now , defer it not on pain of Death . 7. Joyn thy self to the Lord's Covenant-People with speed , delay not , &c. Application . 1. From whence we may infer , That those that reject Christ , the great Embassador of Peace , are undone to all Eternity . 2. Let those , that through Grace are in a reconciled state and condition , ascribe all to Christ ; Omnis Adoratio , & Laus tribuenda Christo. Christ a Witness . Rev. 1.5 . And from Jesus Christ , who is the faithful Witness . 1 Tim. 6.13 . Who before Pontius Pilate witnessed a good Confession , &c. John 18.37 . For this cause came I into the World , that I should bear Witness to the Truth . Rev. 3.14 . These things saith the Amen , the faithful and true Witness the Beginning of the Creation of God. THe Greek Word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies a Witness or Martyr . Beza upon Acts 22.20 . says , Hic ego Graecum vocabulum servare malui , &c. i. e. Here I have chosen rather to keep the Greek Word , ( viz. where Stephen is called a Martyr ) than to translate it a Witness ; for common Use hath so prevailed , that they are peculiarly called Martyrs , who not only by Confession of Mouth , but also by their Blood , testify the Doctrine of Christ. See Piscator upon the Place . The Greek word signifies any Witness , yet in all Tongues , except Greek , a Martyr is a loser of his Life for the Gospel ; and often in Greek too in Ecclesiastical Writers . Christ in a spiritual sence is called a Witness ; Isa. 43.10 . & 55.4 . Rev. 1.5 . & 3.14 . ( 1. ) Because he is the most assured Testimony to us of Divine Truth , John 18.37 . ( 2. ) Because he hath exactly fulfilled all that was foretold of him in the Old Testament , Joh. 1.17 . And ( 3. ) because he was martyred upon the Cross for us , to compleat our Redemption , and confirm the Gospel . As Witnesses amongst Men are absolutely necessary to the keeping up of Justice , and deciding all matters of moment between Man and Man : Even so Almighty God , intending to deal with Men according to this Rule , hath in Wisdom thought fit to provide Himself with a Witness for the keeping up of Justice , and deciding of all matters between Himself and Mankind ; and according to his own rich and admired Grace , he hath provided a Witness , who is free from all exception , both in respect of his Faithfulness and Knowledge of things , and that is Jesus Christ himself , who is set forth to be the true and faithful Witness , the beginning of the Creation of God , who in point of Antiquity is very capable to set forth and attest whatsoever is necessary to be known of God , and in whatsoever a faithful and true Witness ( in point of usefulness ) can be unto Men , that and much more is Jesus Christ between God and Mankind . For the illustration whereof take these following Considerations . Metaphor . WItness imports something done that is to be attested when it shall be required . II. A Witness hath respect to a future Judgment , where a Difference may come upon trial between two Parties . III. A Witness is , or ought to be a person of Knowledge , who is necessarily qualified for the Work. IV. A Witness is usually called to give Testimony , and that in matters of which he hath very good knowledge . V. A Witness gives in a Testimony , and leaves the matter on Record that he is call'd to bear witness unto . VI. A good and credible Witness makes a Cause valid to which he gives Testimony . VII . A Witness is so necessary in all matters of moment , especially that which relates to Judgment , and to the determination of things , that they are seldom done without one . VIII . A Witness is to speak the whole Truth , when no less will serve to clear the Case . IX . A good Witness is a just and impartial Man , that abhors Lying . X. A good and credible Witness ends Controversies upon Trial the right way ; and leaves those that are cast without Excuse or Relief . Parallel . THere was something done between the Father and the Son in respect of Man before the World began , which God thought Christ a fit Person to bear Witness unto . 1. That God had a purpose of good-will to Man , and in pursuit of which made a gracious Covenant in behalf of Man. 2. That God promised Happiness to Man ( through that gracious Covenant ) whom he saw fallen . And this Jesus Christ hath born Witness unto , in hopes of Eternal Life , that God ( who cannot lye ) promised before the World began . This Covenant , Promise , and all other gracious Acts of the Father that attend them , as they are brought to light by Christ in the Gospel , he is a Witness of , together with the Being and Perfections of God , the necessity of Faith and Holiness , and Belief of the Resurrection of the Dead , and of Eternal Judgment , and the World to come . II. The Witness of Christ hath a full and clear respect to a future Judgment where a Difference is to be tried between God and Man. He that rejecteth me , and receiveth not my Word , I judg him not : the Word that I have spoken , the same shall judge him in the last day . III. Jesus Christ is a Person of the greatest Knowledge in Divine Things , being always with the Father , and in his Bosom ; spake on Earth what he saw and heard in Heaven . He had the Word of God immediately from his own mouth , which no others had besides himself , and therefore qualified to be a Witness in the highest degree ; as it 's said , Him that God hath sent speaketh the words of God. I speak not of my self , but my Father that dwelleth in me he doth the works . IV. Jesus was not only called to be a Priest , as Aaron , but also to be a Witness ; God called him from his high and exalted Glory in Heaven , to go forth as his great Witness to the World , to testifie what he knows of the Father's Will from Eternity . Hence , said he , I came not of my self , but my Father sent me : and for this cause came I into the World , that I might bear witness of the Truth . V. Jesus Christ hath given in a full Testimony , and born Record of all things depending between God and Mankind ; He hath testified , that God loved the World , and sent him to be a Saviour ; and that there is forgiveness of Sin , and eternal Life through his Name ; and that God will condemn all those that believe not : He that believeth , and is baptized , shall be saved ; but he that believeth not , shall be damned . VI. Jesus Christ however accounted a false Witness and Deceiver by the Jews , yet hath by his excellent Doctrine , his holy Life , and stupendous Miracles , given such a Testimony to the World of God's Grace , and Good-will in making a Covenant , of his Faithfulness in performing and making good the same , of the reality of his Intentions , to make Men happy through believing , that he renders the matter on God's side valid against all Contenders whatsoever , so as that God shall be clear in Judgment , and none be able to answer him one word of a thousand . VII . Jesus the faithful and true Witness , was so necessary to the determination of matters relating to God and man , that it could not be done without him , otherwise another might have serv'd in his room ; but none in Heaven nor Earth was found worthy to open the Book , and loose the ●●eals thereof , Rev. 5.4 . If I had not come and done what no other did , you had not had Sin , but now you have no cloak for your Sin ; John 15.22 , 24. VIII . Christ , as the chief Witness , hath spoke the whole Truth , left nothing conceal'd that either concerns God's Glory , or Mens Good , either by himself before he went to Heaven , or by his Apostles since ; he hath declar'd the whole Counsel of God , so that the Record of his Testimony is able to make us perfect and compleat in the whole Will of God ; and if any add to , or take from his Word , he shall lose his part in the Book of Life and heavenly Jerusalem . IX . Jesus is so just , and impartial a Witness ; yea , and so great an Abhorrer of Falshood , that he is called the Truth it self , yea , Grace and Truth came by him ; He was holy , harmless , separate from Sinners . X. As the Testimony of Jesus will put an end to all Controversies the right way , and leave the Wicked wholly wi●●hout Excuse , and clear the Justice of God : So it shall be more tolerable for the Land of Sodom , in the day of Judgment , than for that City , that refuse and reject the Word and Testimony of Christ in the Gospel . Divine Justice however will be cleared in the eyes or view of Men , and Angels , in condemning them that had the Light , and would not be determined by it . See Christ a Prophet . Metaphor . I. THe greatest Witnesses amongst Men , are but of a short standing , they are but of yesterday ; know but in part , therefore can testify but in part . II. Earthly Witnesses are but Servants , and in many things return the Matter of their Testimony by Information . Disparity . I. BUt Jesus Christ is an Ancient Witness of long standing , was with the F●●ther from the Beginning , saw and ●●eard all things that he spake and did : I was by him , as one brought up with him , &c. Before Abraham was I am . II. Jesus Christ is the Son of the great King and Law-gi●●er , and hath the whole matter of Testimony by Sight and personal Knowledg : The Father hath shewed the Son all things that hims●●lf doth , &c. And what he hath seen and heard that he testifyeth : Joh. 3.32 . Inferences . I. THese things shew the great value God puts upon the Souls of Men , that rather than they should miss the Knowledg of his Will , and perish for want of Testimony to confirm the Truth , he sent Jesus Christ his own Son to witness and testify Divine Things to them : God who at sundry times , and in divers manners , spake in time past unto our Fathers by the Prophets , hath in these last days spoken unto us by his Son. II. That the Gospel is to be highly valued as the perfect Will of God witnessed to , not only by him that was true and faithful , but perfect and f●●ee from the least stain or spot of Sin. III. They deserve to be damn'd that live under the repeated Testimony of Christ the true Witness , and yet will not believe it , so as to be reformed by it . How shall we escpae , if we negl●●ct so great Salvation ? IV. What Confirmation , Establishment , and Consolation also , is here to all that belie●●e and embrace the Gospel in Sincerity ? 1. This is the Truth , as it is in Jesus ▪ The true Grace of God wherein ye stand . 2. There is a high degeee of Blessedness to them that have not seen and yet believed . 3. The abiding by this Testimony and Witness of Jesus Christ gives an Interest ●● , and Right unto Eternal Life . 4. It advanceth the great Honour , makes Men no less than the Children of God , and Joynt-Heirs with Christ. V. An Exhortation to all them that have received the VVitness and Testimony of Jesus Christ , to hold it fast against all Opposition whatsoever . There is great danger in being ashamed of , and relinquishing the VVord , and Testimony of the Son of God : He will be ashamed of them before God , and the Holy Angels . VI. To them that have not received his Testimony , to receive it with all speed , because it is the word of Life , the very Doctrine of Salvation . It a fearful thing to refuse him that speaks from Heaven , and trample under foot the Blood of the Son of God. Christ an Altar . Heb. 13.10 . We have an Altar , whereof they have no right to eat who serve the Tabernacle . THE Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , properly signifies an Altar , where the slain Sacrifices were offered ; and sometimes , as Brightman says on Rev. 16.7 . The Altar of Incense or Perfumes . — It is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a Sacrifice or Offering . In this Text it Metaphorically denotes the whole Mystery of Christ the Mediator , and is put by a Synecdoche for the Oblation or Sacrifice , ( viz. Christ. ) See 1 Cor. 9.13 . & 10.18 . The meaning is , that such as still stick to the Ceremonies of the Law by serving the Legal Tabernacle , and thereby seek their Justification , cannot eat of this Spiritual Altar ; that is , they cannot be Partakers of the Benefits of this Sacrifice purchased by the Death of Christ. Metaphor . I. THe Altar of Perfume was appointed by the Lord , to be made of Shittim Wood , overlaid with Gold , having a Crown of Gold about it . II. The Altar of Burnt-Offerings was ordaind for Sacrifices , to attone for Sin ; the Flesh of Beasts was offered thereon . III. All Sacrifices were to be offered upon the Altar of Burnt-Offerings ; and all Incense to be burnt upon the Altar of Incense . IV. The Altar of Burnt-Offerings was but one , and in one place ; and the Sacrifice to be offered thereon , in this place only . V. The Altar did sanctify the Sacrifices which were laid upon it . VI. The Altar was a place of Refuge , Men that were in danger , fled to the Horns of the Altar , and there intreated for Favour . VII . The Horns of the Altar were to be sprinkled with Blood , and so was the Altar of Incense once a year . VIII . The Altar had four Horns on the four Corners thereof . Parallel . I. CHRIST's Humane Nature was covered and over-laid ( as it were ) with the Divinity , and crown'd with Majesty , as the Gold adorn'd the Wood , and circled the Altar . II. Christ was appointed for Sacrifice , his Humane Nature was offered up as a Propitiatory Sacrifice for the Sins of the whole World. III. All our Duties are to be performed and done through Christ's Name , and all our Prayers , which are our Spiritual Incense are to be made through his Mediation ; all must be done which God hath appointed , upon his own Altar , or 't will be abhorr'd . IV. The Saints spiritual Altar Jesus , Christ , is but one , who only once , and in one place offered up a sufficient Sacrifice for Sin. V. The Lord Jesus our spiritual Altar , doth sanctify all our Duties and Prayers , which are in themselves impure . VI. Jesus Christ is a Believers only Refuge ; it is through him , and by flying to him , God comes to be intreated , and is kind , and merciful unto us . VII . Christ was not only sprinkled with his own Blood , but we may thereby learn , that all our Prayers and Duties are not only accepted through his Intercession , but also by the Means of his shedding , and sprinkling of his Blood. VIII . These four Horns signified the Power and Glory of Christ's Priest-hood , for the Salvation of his Elect from the four Corners of the Earth . Type . I. THe Altar and Sacrifice , the Altar and Incense , were two things . II. Other Altars only sanctifyed the Gift ceremonianlly or figuratively , and could not otherways . III. Other Altars were to stand but for a time , 't is a Sin now to erect such Altars ; because the Antitype or Substance of them is come . IV. Other Altars were made of corruptible Matter , viz. Shittim Wood. Disparity . I. CHRIST alone is both the Sacrifice and Sacrificer . II. Christ sanctifies all the Prayers and Duties of the Godly , really by reason of that intrinsecal Worth , Vertue , and Excellency there is in him and in his Death , &c. III. Christ our Altar and High-Priest abides for ever . Thou art a Priest for ever after the order of Melchisedec : Heb. 5.6 . IV. Christ is incoruptible ; that was of a perishing Nature , but this Altar perisheth not . Inferences . I. THis reproves those that erect Altars in their Churches , as the Papists , and others do : Saints own no Altar but Christ. II. We may infer from hence , that those that serve at the Jewish Tabernacles , have no Right to eat of this Altar , for they thereby deny him to be their Altar . III. This shews the Gospel Church and Worship , is far more glorious than the Legal Church and Worship was . Christ Heir of all things . Heb. 1.2 . Whom he hath appointed Heir of all things . THe term Heir , ( in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sors , or a Lot , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex , the Law ) is one that inherits an Estate , Lot , or Portion by Law ; and therefore God the Father being the Soveraign Owner and Proprietor of all things , devolves the Inheritance upon his only begotten Son Jesus Christ. And so though he is really and properly an Heir , yet the Term is by a Metaphor borrowed from worldly Heirs . This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is appropriated by Custom to the ●●lergy , or Eccl●●siastical Persons ; but it really signifies God's Lot or Inheritance , 〈◊〉 is all ●●he Faithful , and therefore , 1 Pet. 5.3 . should not be translated God's Clergy , but God's Inheritance , Weemes Divin . Exercit. The most probable Derivation of the wo●●d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goral , which by a Transposition of Letters , and the letter Gimel changed into the Greek Kappa , will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coral , which is of near Affinity in sound and signification to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence as was said , comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Heir . Now the universal Body of Believers is the Inheritance , or Clergy ( if we must so call it ) of God , Isa. 19.25 . which Universal Church is distributed into particular Churches , as it were by Lots or Parts , neither ●●s the Term any where in Scripture pecul●●arly attributed to the Pastors of the Churches ; as Laurentius and Gerhard , upon 1 Pet. 5.2 . demonstrate . Metaphor . I. AN Heir is the First-born usually , though it holds not universally so ; for all Right to Estates , Kingdoms and Possessions are not Hereditary . II. An Heir is the Head of a Family , the chief and Supream of all his Father's House . III. Sometimes a Person is made Heir , and hath both Title and Possession by virtue of a Grant and Surrender made by another that is allied , or bears good will to him . IV. An Heir is the Support and Stay of a Family , all depend and rely upon him , the whole Estate and Inheritance being his . V. An Heir is Lord of all , he hath Headship , Dominion and Power over all whatsoever he is the Heir of , whether Persons or Things , one or more Kingdoms . See Gal. 4.1 . VI. An Heir distributes Portions to others , he enricheth all his younger Brethren and Sisters , and gives Gifts ( if a kingly and mighty Heir ) to all his Friends and Favourites . VII . A Princely Heir , or one that is an Heir to a Crown and Kingdom , is proclaimed , and his Right asserted . VIII . An Heir at a certain time comes to the Inheritance , or takes actual Possession of that which he is Heir of . Parallel . I. CHRIST the Heir of all Things , is the Fathers First-born . I will make him , my First-born ▪ higher than ( or high above ) the Kings of the Earth : Psal. 89.27 . II. Christ is the Head of the heavenly Family . He hath put all things under his Feet . And gave him to be Head over all things to the Church : Eph. 1.21 , 22. III. Christ , as he hath absolute Right , or , is Heir of all things : As he is the First-born among many Brethren , he hath also a delegated Right , he hath his Title and Possession by Grant from the Father ; hence 't is said : He is appointed Heir of all things . God the Father , in the pursuit of the Soveraign Purpose of his Will , hath granted unto the Son ▪ as Incarnate , and Mediatour of the New Covenant , according to the eternal Counsel between them both , a Sovereign Right or Heirship , the Possession of an absolute Proprietor to dispose of all things at his pleasure . IV. Christ is the only Support and Bearer-up of the whole Church , by whom the whole Family in Heaven and Earth are named , so all the Faithful depend and rely upon him for all things ; In whom are hid all the Treasures of Wisdom and Knowledg : It pleased the Father that in him all Fulness should dwell . V. Christ , who is the true and undoubted Heir , is Lord of all : That in all things he might have the Pre-eminence . All Power in Heaven and Earth is given to me ; the Father hath subjected all things unto him . And 't is reasonable that Christ should have this Soveraign Power and Headship ; sith all things were made by him and for him , it was meet he should be Lord of all . Besides , this made good the Promise , made to Abraham , which was that his Seed should be Heir of the World. Moreover , hereby is the grant of that Request of Christ to the Father ; He shall have the whole World for his Inheritance , the ends of the Earth for his Possession ; He is both King of Saints , and King of Nations . 1. He is Lord over Angels , he is Head of Principalities and Powers , Thrones and Dominions ; He hath Power and Authority over the good Angels , these are part of his Inheritance . Let all the Angels of God worship him . 2. He hath Preheminence and Dominion over the evil Angels , they fly before him , He hath spoiled Principalities and Powers , &c. Col. 2.15 . 3. He is the Head , and hath Preheminence over Men , He is Lord both of the Dead and Living ; all the Elect are given to him , they are his in manifold respects , Children , Servants , Brethren , Disciples , Subjects , Spouse , &c. 4. The Power and Headship of Christ , as Heir of all things , extends to all Mankind universally , all owe him Homage , and shall submit and bend their Knees to Him. He hath an absolute , unlimited , and Universal Power ; may pull down and set up at his pleasure , kill and make alive , all mighty Monarchs are but Tenants at Will to him . 5. He hath Power and Headship in an especial manner over all things to the Church . Frist , Judaical or Old-Testament things . Secondly , Christian or New-Testament things ; Christ being Heir and Lord of all things whatever ; the Soveraign Disposer of all those Rites and Ordinances of Worship , about which the Jews contended , must needs be in his Hand , to change and alter them as he saw good . The Son of Man is Lord of the Sabbath ; and as he is Head over all things , He hath Right and Soveraignty to make , ordain , or appoint Laws , Ordinances and Institutions ; and to prescribe Rules how and after what manner God is to be worshipped , belongs only to Christ the Heir of all things , and Head of the Church . VI. Christ distributes in a glorious manner to others , he gives large Portions to the Saints , whom he is not ashamed to call Brethren : He that doth the Will of my Father , the same is my Brother , Sister and Mother : Regenerating quickning , sanctifying , assisting , comforting and sealing Grace is bestowed and freely given to Believers , with Pardon , Peace , Sonship and eternal Life ; yea , all things are given that appertain to Life and Godliness , to such that are Heirs and Joynt-Heirs with him ; when he ascended on high , he gave Gifts unto Men. Eph. 4.8 . VII . Christ the Heir of all things , when he first came into the World , was proclaimed by the Angels of God , as the rightful Heir of the Crown and Scepter of both Worlds ; He shall be great , and shal be called the Son of the Highest , and the Lord God shall give unto him the Throne of his Father David : And he shall reign over the House of Jacob for ever and ever , and of his Kingdom there shall be no end . His Right was often asserted by himself ; as Mat. 28. Joh. 13.3 . and by others , his Apostles , &c. VIII . There was a set time agreed upon , when Christ as Mediator should come to his Inheritance , who is appointed Heir , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may denote either those special Acts , whereby he came into the full Possession of his Heirship , or it may be extended to other Preparatory Acts , that long preceded them , especially if we should take it to be of the same Importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second Aorist . In the former sence , it denotes the glorious Investiture of Christ in the full Possession of his Kingdom after his Resurrection , with the Manifestation of it in his Ascension , and token of its stability in his sitting down at the Right-hand of God. By all these God made him , placed Him with solemn Investiture , Heir of all . The Grant was made to him upon his Resurrection , Mat. 28.18 . and then fully declared to others . The Solemnization of it was in his Ascension , all was sealed and ratified when he took Possession of the Throne , by all which he was made and declared to be Lord and Christ , the true Heir of all things . And such weight doth the Scripture lay upon the glorious Investiture of Christ in his Inheritance , that it speaks of his whole Power , as then first granted unto him , Rom. 14.9 . Phil. 2.7 , 8 , 9 , 10. and the reason of it is , because he had then actually performed that Work and Duty ; upon consideration whereof that Power and Authority were eternally designed and originally granted unto him . God's actual committing all Power over all Things and Persons in Heaven and Earth to be executed and managed for the ends of his Mediation , declaring this Act , Grant and Delegation , by his Resurrection , Ascension , and sitting at his Right-hand , is that which this Word denotes , : Notwithstanding the time of the visible Possession of his Right is not yet come , he will take unto him his great Power , that is , the visible Exercise and Execution of it , and Reign . Wilt thou at this time restore the Kingdom to Israel ? And he said unto them , It is not for you to know the Times and Seasons , which the Father hath in his own Power . Metaphor . I. AN Heir many times is one that succeeds in the Possession of the Right and Goods of one deceased ; and till then cannot possess the Inheritance . II. An Heir is many times disinherited of his Right , cut off , excluded , and utterly deprived of his Crown and Kingdom by an usurp'd Power . III. An Heir among Men , hath comparatively but small Possessions . Disparity . I. CHrist enjoyes all , as he is Heir of all things , with the Father , who dyeth not , but is like the Son , immortal , eternal , not subject to any Change. The Son being Heir , doth not eclipse nor diminish the Glory of the Father . II. Christ shall not , cannot be disinherited . Tho wicked Men take Counsel together to obstruct and hinder his visible Exaltation , yet all is in vain , He that sits in Heaven shall laugh ; The Lord shall have them in Derision , and will set his King upon his holy Hill of Zion . I will make my First born higher than the Kings of the Earth . III. Christ ( you hear ) is Heir of all things ; He is Head and Chief Lord over Angels and Men , over all Ranks and Degrees of Men , Emperours , Kings , and all the Nobles of the Earth , over all Persons Civil and Ecclesiastical , over Devils and all the Powers of Darkness . He is Heir of the World to come , the new Heaven and Earth , and of all the Glory of it , as of the Earth , or the Kingdoms of this World. Inferences . I. FRom hence we may perceive how exceedingly God hath honoured the Lord Jesus Christ as Mediator . He hath a Name above every Name in this World , or that which is to come . II. Moreover , it is evident from hence , Christ is very Rich. Who would not marry such an Heir , or choose the Lord Jesus for their Husband ? The Riches of his Kingdom , the good things of his House , the Revenues of his Dominion are infinite and inexhaustible , and he is very gracious and bountiful in his Communication of them unto all that take hold of him . III. 'T is easy to conclude from hence , that those that intend to be Partakers of any good in Heaven or Earth , in a way of Right in a way of Love and Mercy , must get an Interest in Christ , and abide in continual Obedience to the Gospel . IV. In vain are all the Endeavours of wicked Men in keeping him from the Possession of his Right : He will soon dash them in pieces , and tread them under his Feet , who oppose his coming to the Throne , and the taking full Possession of his Inheritance . V. Let us have our Eyes continually up unto him , and pray that he would make haste to lay claim to his Right , and take unto him his great Power , and reign . Let us cry , Thy Kingdom come , thy Will be done in Earth as it is in Heaven , &c. Christ the only Foundation . Isa. 28.16 . Behold , I lay in Zion for a Foundation a Stone , a tryed Stone , a precious Corner-Stone , a sure Foundation , &c. 1 Cor. 3.11 . For other Foundation can no Man lay than that which is laid , which is Jesus Christ. THis Term Foundation is Relative , it relates to a House ; the Metaphor is taken from Architects . The Church of God is compared to a House or Building , and Jesus Christ to the Foundation thereof : the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to put or place , metaphorically denotes the chief , head , or principal thing , without which , what depends upon it cannot subsist , no more than a Structure without a Foundation . Metaphora a Fundamentis aedificiorum sumpta , quae firma & immota esse opportet . Victorin . Shigel . in Nov. Test. METAPHOR . I. A Foundation , of a House or Building is the Contrivance of a wise and skilful Architect , or chief Master-Builder . II. A Foundation as to the Form , Manner and Dimension of it , is agreed upon , and laid out by the chief Master-Builder . III. A Foundation is the first part of a Building ; 't is laid before the Superstructure can be raised ; 't is the bottom of the whole Fabrick ▪ IV. A Foundation of a stately Structure is laid deep , and much of it is out of sight , and hard to find the Bottom of it . V. A Foundation of a House must be laid of suitable Matter , or that which is sure and safe to build a Superstructure upon ; hence the Foundation is usually laid with Stone , if a stately House , because durable . VI. A Foundation of a stately Structure or Building is laid with tried Stones , such Stones that the Builder knoweth the Nature and Temper of , and not only so , but to be sure he oft-times proves them himself with the Hammer , and sets his Servants to prove and try them likewise . VII . A Foundation is a necessary part of a Building ; there can be no House built without a Foundation . And it is very dangerous to build upon a false and rotten Foundation , witness the overthrow of the House built upon the Sand. VIII . When the Foundation-stone or Bottom of the Building is laid , there are many Stones added and joyned to it , and all the whole Structure is united and fitted to the Foundation . IX . The Foundation is the strongest part of the House ; it is that which bears up and supports the whole Fabrick . X. There is Proportion between the Foundation and Superstructure ; you may judg of the House for Matter and Form by the Foundation thereof . XI . As the Foundation beareth the weight of the whole Fabrick and Structure ; so also the whole Furniture , and all which doth adorn it , is born by it . Parallel . I. THe Lord Jesus , the Spiritual Foundation , is the glorious Contrivance of the eternal God , who is the wise , and chief Master-Builder of Heaven and Earth . II. The Father having chosen Christ , God-man , for this glorious Design , laid him for a Foundation , in his eternal Decree ; and brought him forth and manifested him to the World , for all Men that would be saved to build upon , Behold I lay in Zion for a Foundation , a Stone , &c. II. Jesus Christ is first proposed to Sinners by the Father , as the Pillar or Foundation of Grace and Salvation . If he had not been found out as a Foundation for the Saints and Church of God to be built upon , how could the House of God have been raised ? hence Christ was by Decree and Promise very early laid ; The Seed of the Woman shall break the Serpents Head. The Lord Jesus Christ is laid as the Bottom of our Justification , the Bottom of our Pardon , Peace , and Salvation . IV. Christ the Spiritual Foundation was laid in the deep and hidden Counsels of the glorious Trinity . Who is able to find out the Bottoms and see the depths of that eternal Purpose and Decree of God , being so mysteriously laid for a Foundation ! V. The Lord Jesus Christ is suitable and fit for a Foundation , he is called a Rock ; to build upon a Rock , is safe ; and he is called a Stone , I lay in Zion for a Foundation , a Stone . The Father saw that the Lord Jesus would be every way fit and meet to erect that glorious Building , and heavenly Structure of the Church and our everlasting Salvation upon . VI. Christ is a tried Stone , therefore called a sure Foundation . God the Father will adventure to build his Church upon Christ , and venture him with his Covenant as Mediator and Surety of it , and all with him , he is a chosen and select Stone , pick'd out from amongst Men and Angels ; and no●● only so , but also a tryed Stone , he hath been in the Furnace of his Father's Wrath , and under God's Hammer , and under great Temptation from Men and Satan ; he was tryed to the utmost , and found by the Saints in all Ages a safe and sure Foundation , he never fail'd any that built their Hope and Salvation upon him . VII . Christ the Foundation must be laid , or down will the Building go ; Salvation is to be had no other way ; if Men do not build and rely only upon him , their Foundation will deceive them , they will fall into Hell. Let their Structure seem never so famous ; they refusing this sure Rock , build upon the Sands , and their House will fall , for another Foundation can no Man lay . If ye believe not that I am he , ye shall dye in your Sins . VIII . Upon Christ the Foundation are all Believers , as well hewed and squared Stones , laid to build up the spiritual House , to whom coming as to a living Stone , disallowed indeed of Men , but chosen of God and precious , ye also as lively Stones are built up a Spiritual House , &c. All the whole Superstructure being fitly framed , is united and joyned to Christ the Foundation by Faith and Obedience . IX . The Lord Jesus Christ is the whole Strength and only Support of the Church ; all Saints rely and depend on him for Grace , Righteousness , Justification , Pardon of Sin , Safety , Direction and eternal Life . In the Lord shall one say ▪ I have Strength ; be strong in the Lord , and in the Power of his Might ; without me ye can do nothing . X. There is a Suitableness and Proportion between Christ and the Church ; as the Foundation is Holy , Divine and Spiritual , excellent in Nature and Form ; so is the House or Temple of God. XI . The Lord Jesus Christ doth not only bear the weight of the whole Church , but also all that appertain to it , all the Pillars , Braces , under-props and supports , viz. the Prophets , Apostles , Ministers , &c. that are called Pillars in the House of God. He bears up the Covenant , the Covenant stands firm in him ; I have , saith God , made a Covenant with my Chosen : He is the Mediator and Surety of it ; all the Precepts of God are built upon him . He is the Foundation of every Ordinance , Appointment and Institution of the Gospel . What ever any Man preaches or practises for Doctrine or Discipline , that hath not its Rise , Ground , and footing from Christ the Foundation , it ought to be cast away and utterly rejected and abominated as altogether unfit for Gods Building . All the Promises are built upon him . To Abraham and his Seed , were the Promises made , not to Seeds , as if many , but to thy Seed , which is Christ , all the Promises are in him yea , and in him Amen , &c. Union and Reconciliation with God are founded on Christ , 't is he who hath made Peace by the Blood of the Cross. When we were Enemies we were reconciled to God by the death of his Son , Justification , Sanctification , Righteousness and Redemption , Vocation , all are built upon him , they all have their Rise and Foundation from Christ. Moreover , Pardon of Sin , and Peace of Conscience , are from him ; Woman , thy Sins are forgiven thee , go in Peace ! My Peace I give unto you . All Duties of Religion are built upon Christ , it is he that hath commanded every thing that is to be done by us , whether it respects the first or second Table ; all is to be done in Christ's Name by his Authority , and in his Strength , and by the help of his Spirit , and to his Praise and Glory , Faith , Love , Hope , yea every Grace ; and all Gifts of the Holy Ghost which adorn the Soul and House of God are from Christ , they are purchased by him , and do flow from him to us by the Spirit . Again , the Ministry is from him , he is the great Subject of Gospel-Ministration , We preach Christ crucified , &c. The Efficacy of all is from him , he gives the Encrease . Lastly , Eternal Life is built upon him ; This is the Record that God hath given to us Eternal Life , and this Life is in his Son ; He that hath the Son , hath Life , and he that hath not the Son , hath not Life . 1 Joh. 5.11 , 12. METAPHOR . I. OTher Foundations are laid with many Stones joyned and cemented together . II. Other Foundations are laid of sensless breathless Stone or Brick ; things that are natural , things that are terrestrial congealed into a massy lump , or artificially made and prepared . III. Other Foundations many times decay , and by that means the whole Building is in danger , and tumbles down . IV. Other Foundations are laid by some Man ; for as Man builds the House , so he it is that first lays the Foundation thereof . V. Other Foundations are laid of Stones of little Value and Worth comparatively ; the Foundation of a House is not laid with precious Stones , as Jasper , Saphyr , Beril , Jacinth , Amythist , Diamond , &c. VI. A Foundation is often removed , fault being found with it , and another laid in the room of it ; a Man may remove a Foundation which he hath laid at his pleasure , or may lay more Foundations than one . VII . Other Foundations may be shaken , an Earthquake may remove them out of their place . VIII . Other Foundation cannot preserve the House that is built upon it , that may be totally demolished and destroyed , and yet the Foundation may remain . Disparity . I. THis Foundation is but one whole entire Stone , which adds to the Strength and Firmness of it , Behold , I lay in Zion for a Foundation , a Stone , not Stones ; nothing besides Christ , nothing of our own , must be built upon as a Foundation for Salvation . II. Christ is a living , lively , and active Spirit , hence called a living Stone , disallowed indeed of Men ; he created the Stones and Dust of the Earth ; as God , he hath his Being of himself and from everlasting , not made nor created . III. Christ being a living Stone , in whom is Spirit and Life , doth not , cannot decay ; and by this means the Church of God , and every particular . Soul that is built upon him , stands sure ; he transforms the Building into his own nature , and so keeps and preserves it from Rottenness and all manner of Decays whatsoever . Living things do not rot nor putrifie , as other things do . And as the Body by Joynts and Bands from the Head hath Nourishment ministred and knit together , groweth and encreaseth in Strength and Beauty ; so is it with the glorious Body , the Church and Soul of a true Believer , that is joyned to Christ this blessed Head and living Foundation ; Because I live , ye shall live also . IV. Christ is laid as a Foundation for us , and in our Souls , by the Father ; 't is God's Act and not our own ; Behold , I lay in Zion , &c. Who can lay Christ for a Foundation but God ? He was first laid by God in his Decree , and then he laid him by the Prophets and Apostles . And lastly , by the Spirit also , is he laid in the Hearts of Believers . Christ is infinite . How can a finite Hand or Power move an infinite Being or Thing ? God first removes or razes by his Spirit all other Foundations ; he takes of Man's hopes off Heaven , by his own Works , Legal Conviction , Tears , Humiliations , Vows , Covenants , Resolutions , &c. and in the place and room of all , lays Christ crucified , as the ground of Hope and Happiness . — Hence is all Boasting excluded , and Salvation wholly of Grace . See Mr. Tillinghust , Christ the only Foundation . V. Christ the Spiritual Foundation is a precious Stone , to whom coming as to a living Stone , disallowed indeed of Men , but chosen of God and precious ; Christ is not a common Stone , but a choice rich Stone , a Stone of inestimable Value , and Price ; Behold , I lay in Zion for a Foundation a Stone , elect and precious . This sets forth the Excellency of a Foundation , and not only so , but it adds a Lustre and Glory to the House which is built upon it . The Foundation of New Jerusalem is said to be laid with all manner of precious Stones ; and then you read of the Excellency of the Superstructure , the Building of the Wall was Jasper , and the City was of pure Gold : O how glorious must that City needs be , that hath such a Foundation as Christ is ! and not only so , but how durable also are some precious Stone : The Diamond is the hardest Stone , it cuts Glass , there is nothing , as Naturalists say , can break it ; Jesus Christ makes Impression on the hard hearts of Men by his Graces ; O then how safe must it of necessity be for us to build upon this Foundation ! VI. Christ is the only Foundation : as he is every way fit and meet to be laid in the bottom of the Building , so he is without Fault ; And no other Foundation can be laid , than that which is laid , which is Christ Jesus . But though we , or an Angel from Heaven , preach any other Gospel to you than what we have preached unto you , let him be accursed : Gal. 1.8 . VII . Christ is a Foundation that can never be shaken , the greatest Revolutions , Mutations , Changings , Turnings and Over-turnings that can come , cannot over-turn this Foundation , nor remove it out of its place . Foundations of Kingdoms , Nations , Commonwealths and Constitutions of Antichristian Churches , may , and shall be shaken ; but Christ the Foundation of the true Church shall abide for ever . VIII . Christ the Spiritual Foundation is able to uphold and preserve the H●●use or Soul that is built upon him ; I know whom I have believed and am perswaded that he is able to keep that which I have committed to him . Vpon this Rock I will build my Church , and the Gates of Hell shall not prevail against it : Mat. 16.18 . Inferences . I. THis informs us of the great Wisdom and Condescension of God , in contriving such a blessed Foundation for the Church and all true Believers to build upon ; it was the purpose of God to found his Temple upon a sure Basis , even the Rock Christ Jesus . II. It also sets forth the happy and glorious State of the House of God ; what can add greater Glory to it , than to have a Foundation so precious , lasting , and permanent ! III. It shews the Honour and Excellency of Gospel-Ministration ; Ministers do not only propound Christ , but in a subordinate sence , in the Ministry of the Word may be said to lay Christ as a Foundation ; Hence Paul saith , I have laid the Foundation , &c. for we are Labourers together with God : 1 Cor. 3.9 , 10. IV. It reproves those that lay aside and reject this Foundation , and build upon others ; as , 1. The Papists , that build upon Peter , and on their own Merits ; and what their Merits are , England and other Nations can soon resolve . 2. The Quakers , who build upon the Light of Natural Conscience ; they refuse the Person of Christ , and the valuable Price of his Blood , and introduce in his room an inward Quality , viz. that Beam of Light that shines in Men from Jesus Christ , considered as Creator . 3. Such as build but in part on Christ , come justly under the verge of this use of Reprehension , because they do not lay all the stress and hope of their Salvation upon this Foundation . V. It serves also to put Men and Women upon Trial , to see whether the Lord Christ be their only Foundation or not . 1. Do you really remove your selves off all other Foundations ? 2. Do you not build on , nor confide in Pharisaical Righteousness , even a Righteousness of your own . 3. Do you not build upon Federal Holiness , and upon Birth-Privileges ; think not to say within your selves , We have Abraham to our Father . 4. Do you not build upon Legal Conviction , or outward Reformation . 5. Do you not build upon a bare believing the History of the Gospel , upon the Faith of Credence . 6. Do you not build upon a Confession of Sin ? 7. Do you not build upon outward Priviledges , upon visible Church-Membership , and External Ordinances ; remember the Foolish Virgins . 8. Do you not build barely on the Mercy of God , not well considering he is just as well as gracious , and will not acquit the guilty , notwithstanding your Repentance and moral Righteousness , without the Atonement made by the Blood of Christ. 9. Do you not build upon present Purposes and Resolutions to change your ways and course of Life hereafter : is not this that which supports and stays your Minds ? 10. Do you not build upon Learning , Parts , and that Knowledg you have in Divine Things above others . 11. Do you not build upon Men , Ministers , the Church ; taking all upon Trust that such and such Doctors and able Divines say . VI. This may caution all Preachers of the Gospel , to take heed how , and what they build . Upon this Foundation if they build Wood , Hay , or Stubble they will suffer Loss . Let them be very careful they preach nothing for Doctrine but what Christ hath given in Commission , and receive none , lay none into the Building but living Stones , such as are well hew'd and squar'd , and fitted by the Spirit and Word for the Spiritual Building : for God's Temple must be built with Gold , Silver , and precious Stones . VII . Let all such that are not built upon this sure Foundation , be exhorted with all speed to get an Interest in this Rock : for otherwise your Building will be on the Sand , and you will fall into the lowest Hell at last . VIII . It demonstrates the happy State of those that are built upon this sure Foundation , the Prophets and Apostles , Jesus Christ himself being the chief Corner-Stone , in whom all the Building , &c. And let all those that speak the Truth grow up in Love unto him in all things , who is the Head Labour , to be well fixed , cemented and united to this Foundation , that you may be established in the Faith. IX . And lastly , This may comfort the Godly in the worst of Times ; for as it is a Foundation of God's laying , and of so excellent a nature in its self , you may be sure 't is not in the Power of Men nor Devils to raze or destroy it ; be sure you shall be saved , whoever you are , that build in a right manner on the Rock of Ages , the Lord Jesus Christ. Christ the Corner-Stone . 1 Pet. 2.6 . I lay in Zion a chief Corner-Stone , elect and precious . Psal. 118.22 . The Stone which the Builders refused , the same is become the Head of the Corner . CHRIST by a Metaphor ( called Anthropopatheia ) is not only called a Stone , but also ( by a very emphatical Phrase ) a Corner-Stone , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 21.42 . Acts 4.11 . 1 Pet. 2.6 . And whereas Builders place the strongest and most durable Stone in the Corner-Foundation , it denotes the firmness , strength , and duration of Christ the Foundation , or Spiritual Stone , upon which the whole Church is built . It is said , 〈◊〉 . 3.17 . The Lord will smite the corner of the Head ( so the Hebrew ) of the Daughter of Zion . The exterior Angle of an Edifice has a Prospect to each side , and is put for Principality , or the chief Ruler , Judg. 20.2 . 1 Sam. 14.38 . Isa. 19.13 . hence it is attributed to Christ , Psal. 118.22 . expounded Eph. 2.15 , 16 , 17 , 20. he having the chief over-sight of , as well as he is the principal Foundation to his Church . METAPHOR . I. A Corner-Stone sustains , and upholds the building ; if the Corner of the House fall , the whole Structure is in danger . There came a Wind from the Wilderness , and smote the four Corners of the House , and it fell upon the young Men , and they are dead . Some Stones may drop out of the middle of the Building , and yet it may stand ; but if the Corner or Foundation gives way , down it falls . II. Corner-Stones are the Medium , by which the Walls of the House are united in one Building . Pull out the Corner-Stones and the two sides of the House are separated the one from the other . III. The Corner-Stone is for Direction in a Building , an Under-workman is to take Rule from hence . All other Stones must be laid level and even with that , not further out nor in . So that being fitly placed , they know how to proceed from thence . IV. The Corner-Stone preserves the House ; hence a Builder lays strong and firm Stones in the Corner ; for Experience shews , that most of the dangerous rubs and hurts a House is exposed to , usually falls upon the Corner of it , and that keeps off hurt and wrong , that otherwise the rest of the Building would sustain . V. As the Corner-Stones are the strongest for bearing and preserving , so the fairest Stones for Beauty and Ornament . If the Corner-Stones be graceful , rich , and curiously wrought , the whole Building is the more comely . Much Art and Cost is bestowed on the Corner-Stones , they are better and more rich usually than any others . Parallel . I. CHRIST may be compared to a Corner-Stone in respect of Sustentation ; He is the Sustainer and Upholder of the Church , the great Pillar that bears up his Elect. The Churches Safety , Peace , Grace , Comfort and Salvation is upheld by him : Eliakim was a Type of Christ in this . He shall be fastened as a Nail in a sure place . And be shall be for a glorious Throne to his Father's House , and they shall hang upon him all the Glory of his Father's House , the Offspring and the issue , all Vessels of small quantity , from Vessels of Cups , to Vessels of Flagons . All Believers from small to great , are born up by , and hang upon Jesus Christ. II. Jesus Christ that intire and glorious Corner-Stone , unites Jews and Gentiles together ; He hath made both one . He made them but one intire House and spiritual Building ; He cements all Believers together in one Body ; He makes them one , in Mutual Love and Affection ; makes them all Partakers of the same Grace , Priviledges and Salvation . III. Jesus Christ is a Believer's Direction , He is our Rule by which we must proceed in all spiritual Things ; that which is not done by Christ's Command or Example , or by plain Rule and Direction from him , must be all undone and pull'd down again ; all must run parallel with the Line of Christ's Doctrine or Example : Learn of me . And in another place , saith He , I have given you an Example that ye should do as I have done to you . Joh. 13.15 . Having left us an Example that we should follow his Steps : 1 Pet. 2.21 . IV. Christ preserves the Church of God ; He receives all the rubs of Enemies in his own Person , which had they met with us , would soon have broken us to pieces , and defaced our Souls . 'T is he who by his Strength keeps those great Dangers from us that we continually are exposed to from Satan , Sin , and wicked Men , and the Wrath of God. All our Strength and Help is in him : what a great Mercy is it , that God the great Builder hath chosen such a sure Stone for the Corner ? Thou shalt preserve me from Trouble , O Lord , from the Hands of the Wicked preserve me , from the violent Man , who hath purposed to overthrow my Goings . V. Christ is the beauty of all God's Building ; as he bears up and preserves , so he beautifies likewise the Church , and all Believers . There would be no Comeliness in the House of God , all would be but as a deformed heap , were it not for this Corner-Stone . What is the Glory and Beauty of the Saints to Jesus Christ ? He is fairer than the Children of Men. We have no Comeliness but what he puts upon us . God hath spared no Cost to place such a rare and choice Stone in the Corner . Christ is a Stone curiously wrought , if I may so say , richly adorned with the Divine Nature , full of Grace and Truth : Joh. 1.14 . METAPHOR . I. OTher Corner-Stones of all material Buildings are inanimate , sensless , and lifeless things . II. Corner-Stones of a material House , are fashioned and laid by Men. III. Other Stones may drop , or be drove out of the Building , or be greatly marr'd , defac'd and spoil'd . IV. Corner-Stones in a material House , as they strengthen the Building ; so they also receive Strength from the Building , and are some security to the Corner . V. Other Buildings must have many Stones for one Corner , cemented and joyned together to compleat and finish the Superstructure , and those Stones that are laid for one Corner , will not serve for every Corner of the same House . VI. 'T is rare to see a material Building to have Corners laid with precious Stones , as Jasper , Onix , Diamond , &c. VII . An House tho its Corners should be laid with precious Stones , and Pearl , and all the Structure sutable , and so thereby may be more glorious and durable than Corner-stones of other Buildings , yet may it moulder away , be defaced , lose its Beauty , and perish . VIII . Other precious Stones are of a small dimension , and of small weight ; you may put many of them , the largest that were ever seen , in a small Vessel or Cabinet . IX . Another precious Stone may have many excellent Properties in it ; but no one hath all Virtues , Excellencies , Forms , and Colours in it . Disparity . I. JEsus Christ is a living Stone , he hath Life in himself , and communicates Life unto the whole Building ; and from hence , Believers are called Lively Stones . II. Christ is both fashioned , polished and laid in the Spiritual Building by God himself ; Behold , I lay in Zion a chief Corner-Stone : 1 Pet. 2.6 . III. Christ is a Stone that cannot be loosed nor disjoyned , nor drove out of God's House , by all the skill of Men or Devils ; nor can be marr'd , spoil'd , or any ways hurt . IV. Christ the Spiritual Corner-Stone , receives no Strength from any Stone or part of the Building ; what need hath he of Help from any of his Saints ? What can weak Believers add of Support to him ? V. Christ the Corner-stone is but one whole entire Stone , yet every corner of God's House hath the same Stone ; and tho the Building be raised never so high , yet he fully supplyeth each Corner from the bottom to the top , and there needs no other Corner-Stones besides himself . VI. Christ the Corner-Stone of the Spiritual Building , is a Precious Stone : Behold I lay in Zion a chief Corner-Stone , elect and precious ; no Jasper , Onix , Diamond , or Saphire is to be compared to Him. He is of infinite Worth and Value , ot only so in the Opinion and Esteem of others , but really so in himself ; hence called the Pearl of great Price . 1. He is precious in himself , being God co-equal and co-eternal with the Father ; The express Image of his Person ; Heb. 1.3 . 2. He is so , it appears , in that he is the choice Diamond , the Delight and Jewel of his Father's Heart , his only begotten Son , who lay in his Bosome . 3. He is most precious , in that he is preferred so much above Angels , and in his being able to undertake the Work of our Redemption , which none in Heaven or Earth had Worth enough in them to do . Nothing less than this choice and valuable Jewel or precious Stone would be received , as a sufficient Price to satisfy the Justice of God , or make full Compensation for Sin , the Breach of God's holy Law. 4. He is most precious in respect of his Qualifications ; He hath the fulness of the Godhead in him . It pleased the Father that in him , all Fulness should dwell : hence said to be full of Grace and Truth . God , even thy God hath anointed thee with the Oil of Gladness above thy Fellows . He hath not , say Divines , the Fulness of Parts , but the Fulness of Degrees : There may be some Addition made to that Fulness that is in Believers ; but there can be no Addition made to his . There is in Christ , not only enough , the Fulness of Sufficiency , but also the Fulness of Redundancy . Angels may have no want , but in Christ is an Overplus to redound to others . He hath enough to fill thousands , and millions of thousands . Of his Fulness we have all received , and Grace for Grace . 5. Christ is precious in the esteem of the holy Angels , the Angelical Host , to honour and shew their high esteem and awful respects to him , at his Birth sang with a loud voice , Glory to God in the Highest . They adore and worship him continually . All the Godly accounted , and will for ever account of Him as the most precious and inestimable Jewel in Heaven or Earth . The Saints in Heaven for ever proclaim his glorious Worth and Praise ; they cry , Power , Riches , Wisdom , Strength , Honour , Glory and Blessing to the Lamb for ever and ever . To all the Saints on Earth he is precious . Paul accounted all things as dung , that he might win Christ ; The Spouse crys out , He is white and ruddy , the chiefest amongst ten thousand . Believers have parted with all things in this World freely for his sake ; Nay , in love to him , and to shew how they did adore and honour him , have been made Sacrifices in dreadful Flames , rather than they would undervalue or deny his holy Name . Christ is precious , very precious , most precious , always precious , altogether precious ; Precious in his Nature , precious in his Name , that is as precious Ointment poured forth ; precious in all his Offices ; his Spirit , Grace , Word , Ordinances and Promises are precious . Can Believers value him enough , who is their Life , Life External , Life Internal , and Life Eternal ? Christ is their Light , he is their Mediator , Surety , Friend , Food , Clothing , Ornaments , Portion , &c. in a word , He is All in All to them . VII . Christ being a precious Stone , never loses his Strength or Beauty , as he cannot be defaced by Men nor Devils ; Eternity it self cannot dissolve this Stone , nor diminish its brightness . Christ is durable : Heaven and Earth shall fade away , and wax old , like a Garment , but Jesus Christ is still the same , and his years fail not , he is the same yesterday , to day , and for ever . VIII . Christ Jesus , the spiritual precious Stone , is exceeding great : As God , he is of infinite dimension , filling Heaven and Earth with his Presence . He is large enough for the whole Foundation , and every Corner ; this one entire Stone serves for all . IX . All manner of Perfections , Virtues , choice and admirable Excellencies , meet together in the Lord Jesus ; his Brightness is far above the Brightness of Diamonds , his Whiteness excells the Whiteness of Pearls ; and there is no medicinal Virtue or Quality in any precious Stone , but in a spiritual way is far more transcendent in him . He cures the Sight , strengthens and cures the Heart , makes fruitful , resists Poyson , &c. See the Metaphors , Pearl of great price , and Foundation . Inferences . I. FRom hence we may infer , That the Church of God is a very rich and glorious Building , as 't was foretold it should be : O thou afflicted , tossed with Tempests , and not comforted ; behold , I will lay thy Stones with fair Colours , and thy Foundation with Saphire . II. Ascribe all the Beauty and Glory of the Church , and of the Saints , to the Lord Jesus . III. Bless God for this choice and precious Stone of the Corner . The more excellent Christ is , the more it should draw out and enlarge our Hearts to bless and praise God for him . IV. For Trial. Is Christ precious to you ? I shall lay down a few Rules , whereby you may try your selves . 1. Dost thou own Christ to be very God ? He cannot be valued nor esteemed by any , as he is in himself , till they thus account of him , and believe in him . 2. Dost thou honour , adore , and obey Him , as thou dost honour , adore , and obey the Father ? All Men should honour the Son , even as they honour the Father . 3. Is there nothing here below , which thou valuest and prizest above Christ ? An Hypocrite hath always something that lies in his Bosom , which he esteems and prizes more than Christ : Their Hearts go after their Covetousness . The young Man went away sorrowful , because the World was uppermost in his Affection . If Christ be truly precious to any , he is superlatively precious to them . 4. If God should bid thee ask what thou wilt , as he did Solomon , what wouldest thou request of him ? Would it be ( thinkest thou ) this precious Stone , this Christ , this Pearl of great price , to have a Right to him , to be like him , to enjoy him , to be with him for ever ? 5. Is Christ much in your Thoughts ? Where your Treasure is , there your Hearts will be also . 6. Hast thou denied thy self of all things , or art thou ready so to do , and to follow Him ? For whom I have suffered the Loss of all things , and do account them but Dung , that I may win Christ. 7. Canst thou not be satisfied with any thing thou dost enjoy without him ? Canst thou say , with one in another Case , Yet all this availeth me nothing , so long as I see not , or have not a clear Evidence of my Interest in Jesus Christ. 8. Dost thou build wholly upon Him ? Is He All to thee ? Dost thou see him all in Pacification ? 'T was he that appeased the Wrath of the Father , satisfied both Law and Justice . He is All in Justification : Who is the Lord , our Righteousness . He is All in Election , the first and chief of his Father's Choice , the way of it : He hath chosen us in him . Is He All to thee for Acceptation : Who hath made us accepted in the Beloved . He is All in Conversion ? 'T is he that shews us the Necessity of it , that doth quicken and beget us by his Word and Spirit ; 't is he that forms a new Spirit in us . Is he All to thee about Pardon of Sin ? He purchased Pardon . 'T is by his own Blood , viz. that Atonement which he hath made , we come to have our Sins forgiven ; 't is he that gives us a Heart to ask it , and a Hand to receive it . Is Christ All to thee in respect of every Grace ? He gives Faith ; 't is he that is the Author and Finisher of it ; 't is he that sheds Love abroad in our Hearts , by the Holy-Ghost . All Grace is treasured up in him all Grace is communicated to us through him . Is he all to thee in the Ministry of the Word ? 't is Christ that is preached , 't is he that gives Grace to preach , and opens the Ear to hear the Word preached , and helps the Soul to receive the Word . Is Christ all to thee in Ordinances ? The Lord's Supper holds forth his Death , his Body broken , and his Blood shed . He is the sum and substance of it . Baptism shews his Burial , and his Resurrection . In Ordinances or Duties , art thou not satisfied unless thou meetest with Christ Jesus ? 9. Art thou willing to accept of Christ as the Father offers him ? Art thou willing to have him to be thy Prince , as well as thy Saviour ? to destroy thy Sin , as well as to save thy Soul ? 10. Dost thou long to be like him ? art thou willing and desirous to be holy , as to be happy ? to live to him here , as well as to live with him hereafter ? Is every thing in Christ , or that belongs to Christ , precious to thee ? V. Reproof ; This reprehends those that lay aside , and would build without this precious Corner-Stone . Who they are , see Metaphor , Christ the Foundation . VI. Labour to esteem and highly value Jesus Christ. What are all things without him ? If he is not precious to thee , nay thy All , all thy profit by him at last will be nothing at all ; what wilt thou do at Death ? Qu. Some may say , What shall we do to get Christ , to obtain him who is so precious ? 1. Let thy Sins go . 2. Let all thy Righteousness go in point of dependence , do not trust to that . 3. Let all Consultations with Flesh and Blood go , and close immediately with Christ. 4. Improve the Means of Grace God is pleased to afford thee , attend upon the Ministry of the Word . Lastly , Here is comfort to all true Believers ; you that have Christ , have all ; and let me tell you , you can never have less than all , for this precious Stone can never be taken away from you , you having made the blessed Choice , that one thing needful , with Mary . Christ the Wonderful , Counsellour . Isa. 9.6 . And his Name shall be called Wonderful , Counsellour , &c. COuncellour , is a word of a double Signification , respecting two ranks of Men. ( 1. ) Such as appertain to the high Courts of Princes , called Counsellors of State. ( 2. ) Such as appertain to the high Courts of Judicature , who are called Counsellors at Law. These two Ranks of Men have their proper Work and Business peculiarly appropriated to them , &c. The first of these Ranks of Men are in Councel with the King , to make and establish Laws ; therefore called Elders , or Senators , &c. 2. The proper Work and Business of the second Rank or Order of Men is to unfold and plead Law ; therefore called Barresters or Counsellors , &c. Many things belonging to each Station , do very fairly agree to the Son of God , who therefore is not unfitly called Wonderful , Counsellor , &c. Wonderful ▪ because the greatest and wisest that ever was . Counsellor , because his Place , Work , and Circumstances agree thereto , as appears in these following Considerations . Counsellour . I. SOme Councellors are of a noble Extraction , well descended , which gives them Advantage above others . Such have a double Advantage . 1. In respect of Honour . 2. In respect of Education . Men basely or meanly born and descended , are seldom or never advanced to the Honour of Counsellors in the highest Courts , especially of Parliaments . II. A Counsellor is brought up to useful Learning for so great an Employ or Office ; Men who are illiterate being unfit for it . III. A Counsellor is a Man of Worth , otherwise unfit for that Function , or to appertain to any Court. IV. A Counsellor of State is , or ought to be a Man of an high and heroick Spirit , not concerned about Triffles and things of an inferior Nature , but mostly taken up with the more weighty and more considerable matters of the Law. V. A Counsellor of State , is chosen to that high Sphere and Dignity ; he comes not in of himself , but by choice . VI. A Counsellor of State is admitted into the Kings Court ; takes his place at the Council-Table , and his chief Business lies there . VII . A great and wise Counsellor of State , is made acquainted with the most secret Purposes of the King himself , without whose Counsel and Consent there is nothing acted , nor brought to light . VIII . A Counsellor of State is one , who is thought worthy to be the Kings Familiar , and Companion . IX . A Counsellor of State , is one of the highest Ranks of Men , none above him but the King himself . X. A Counsellour of State is concerned in the agitating of Great Affairs , such as immediately concern the King , and the good of all his Subjects ; as the issuing out of Proclamations , and the approving of other Ministers to be imployed in the King's Business . XI . A wise , worthy and good Counsellor of State , tho he be a Subject and Favourite to the King , yet he is a great Glory to a Kingdom , and it is the more respected for his sake . I. A Counsellor at Law is a publick Officer belonging to a Court of Judicature . II. A Counsellor at Law gives Advice and Councel , from whence he derives the Denomination of being called a Counsellor . III. A Counsellor at Law makes known the Law to those that are ignorant or unlearned ; he being the Mouth ( as it were ) of the Law. IV. A Counsellor at Law resolves doubtful Cases , which other Men cannot . V. Counsellours at Law make Conveyances of Estates ; and most Men think these Conveyances not sufficient , unless made by such able Men as they . VI. Counsellours at Law have great respect amongst Men , especially those who do most need them , and make use of them . VII . A Counsellour at Law puts an end to Controversies , by Non-suiting , or Overthrowing the Party which is on the Adversaries side . VIII . A Counsellor at Law makes Contracts in great and weighty Cases between Parties . IX . A Counsellor at Law discovers Flaws in Evidences , to undeceive the over-credulous . X. A Counsellor at Law is of general use to Men , since their tempers have been corrupted , their manners vitiated , and a necessity of multiplying Laws to correct them , &c. XI . A Counsellour at Law is a Pleader of Causes , which is none of the least part of his work . Parallel . I. THe Lord Jesus is of an high and sublime Extraction , well descended according to the Flesh , of the Blood Royal , of the Lineage and Stock of David the King of Israel : and in respect of his Divini●●y , the eternal Son of God , Possessor of Heaven and Earth ; He is Lord of the Angels , and King of Saints and Nations ; and also King of all the Kings of the Earth ; be that comes from above , is above all . The second Man is the Lord from Heaven ; the only begotten of the Father , full of Grace and Truth ; having the advantage of the greatest Honour , and highest Education being by the Father , brought up with him , and daily his Delight . II. Jesus Christ is qualified and fitted every ways with heavenly Learning , for the highest Undertaking of this kind whatsoever ; having been with God , and also is God , knows every thing , that is done in Heaven and Earth ; knows the tempers and manners of all People . He hath Rules of Judgment above others , he hath received the Gift of Oratory from the greatest Master of Tongues and Languages in the World. The Son doth whatsoever he seeth the Father do . The Lord God hath given him the Tongue of the Learned , &c. so that he can understand without an Interpreter , and speak without humane Assistance . III. Jesus Christ is a Man of worth , most fit to be Counsellor in the high Court , above , and that in these four following respects . 1. In respect his great Wisdom . 2. The Knowledg of all Laws and Customs amongst Men. 3. Of his long Standing and Experience . 4. As he is united to the Ancient of Days ; who is the Center of all Perfection . IV. The Lord Jesus was a Man of a great and noble Spirit , not busied about low and inferior things , of a mean Consideration ; but about Matters of the most weighty moment , to establish Principalities and Thrones in Heaven , to reform Nations and Kingdoms , to reclaim the whole World , and bring Heaven and Earth into an amicable Correspondence . That he might gather together in one , all things in himself , whether they be things in Heaven , or things on Earth . Eph. 1.10 . V. Christ the great Counsellor was elected , and chosen by God himself to act in this high Sphere and Capacity , called The Man of his Right-hand . His Elect in whom his Soul delighteth , One chosen out of the People . VI. Jesus Christ was admitted into the hight Court of Heaven , took his place there at the Right-hand of the Majesty on high , in the presence and view of all the Angels , and the seven Spirits that are before the Throne . He is entred into Heaven , and is set down at the Right-hand of God. VII . Christ that great and wise Counsellor , is made acquainted with the great and wise Purposes of the great and wise King of Heaven and Earth ; nothing is hid from him as God : without him there was nothing created or done . No Man hath seen God at any time , save the only begotten that is in the bosome of the Father , he hath declared him . He brought Life and Immortality to light through the Gospel . VIII . The Lord Jesus is God's Familiar and Companion . Awake , O Sword , against my Shepherd , and the Man that is my Fellow . Who being in the form of God , thought it no Robbery to be equal with God. Phil. 2.6 . IX . The Lord Christ is of the highest Rank , not of Men only , but is indeed exalted above all his Fellows , whether Men or Angels ; hath no Superior ( as Mediator ) but the Father . The Head of every Man is Christ. He is the Head of all Principalities and Powers . The Father is greater than I. The Head of Christ is God. X. Jesus Christ is concern'd in the agitating of the greatest Affairs of Heaven and Earth , such as immediately concern God himself , and the good of all his People ; the Proclamations and Tenders of Grace , Peace , and Pardon , come through his Hands ; He hath the Approbation of all Ministers that are imployed in the Business of the great King , either in Matters Civil , Military , or Ecclesiastical , viz. Kings , Princes , Rulers , Deputies , Judges , Generals of Armies , Apostles , Bishops , Embassadors , and the like . All suiters to God for Favour , whether Ministers or People , for the Soul or the Body , their Petitions come to the hands of Christ. By him we have access to the Father ; of him all receive , even Grace for Grace . Joh. 1.16 . XI . Christ is the Delight of the Father , and as a wise , worthy and good Counsellor , he is a Glory to Heaven it self , and Heaven is the more longed for , for his sake . This is generally acknowledged by all that have the Knowledg of him , or Interest in him . So much may suffice concerning Christ , as compared to a Counsellor of State ; I shall now speak concerning him under the other acceptation of the Word , viz. Counsellor at Law , &c. I. The Lord Jesus Christ is a publick Officer belonging to Heaven , the highest Court of Judicature . I am not of this World ; glorify me , with the same Glory , that I was glorified before the World was , &c. II. The Lord Jesus gives the best Advice and Councel , and most worthily deserves the title of a Counsellor . I will bless the Lord who hath given me Councel . Go thy way , sin no more , lest a worse thing come upon thee . I counsel thee to buy of me Gold tryed in the Fire , and white Raiment that thou mayest be cloathed , &c. III. Jesus Christ makes known the Law of God to those that are ignorant and unlearned ; he illustrates all the parts of it , and sheweth to what degree it extends , &c. He also shews what are the Priviledges of keeping it , and what are the Damages of breaking it : For if you forgive Men their Trespasses , your heavenly Father will forgive you , &c. IV. Christ resolves doubtful Cases that other Men cannot , in that he saith , Son , be of good chear ; Daughter , be of good chear , thy Sins are forgiven thee , &c. V. The Lord Jesus makes over the heavenly Mansions to Men ; and no Man can have a good Title to this Heavenly Inheritance , unless Christ makes the Conveyance . As the Father hath Life in himself , so hath he given the Son to have Life in himself , and hath power to give Eternal Life to as many as are given unto him . VI. Jesus Christ hath great respect amongst Men ; the Turks own him for a great Prophet , the Papists for the Son of God , but his own Disciples , that see an Excellency in him , and an absolute necessity of him , make use of him , own him to be their Saviour . — Yea and doubtless I count all things but loss , for the Excellency of Jesus Christ my Lord , &c. Phil. 3.8 . — He is the Chiefest among ten thousand . Cant. 5.10 . VII . The Lord Jesus puts an end to Controversies , by Non-suiting , or Overthrowing the Devil and all other Adversaries of the Soul in their own Plea : — I have prayed for thee that thy Faith fail not . — My Grace is sufficient for thee , &c. — And the Dragon , and his Angels were thrown out of Heaven , &c. To this end was the Son of God manifested , that he might destroy the works of the Devil . VIII . So Christ makes Contracts between the great God and his People , in that weighty Case that concerns their Salvation ; and mediates and seals the Covenant between them ; for which cause he is called , The Mediator of the New Covenant , Heb. 12.24 . See Mediator . IX . Christ hath discovered Flaws in Evidences , to undeceive those that have been mistaken about their Right to the Heavenly Inheritance . Thou sayest , I am rich , and increased in goods , and have need of nothing , and knowest not that thou art wretched , and poor , and blind , and miserable , and naked . Rev. 3.17 . Except a man be born again , he cannot see the Kingdom of God. John 3.3 . X. So Christ is of general use to Men , since the nature of Mortals hath been so generally corrupted by the Fall , by which means there is a necessity of him not only as a Priest to offer Sacrifice for us , but also as a Prophet or Counsellour , to expound the obligations to Holiness , and the spirituality of the Laws of God to us ; for want of which many go on in their Errors , till they forfeit all Priviledges , fall under the strokes and penalties of the Law , and become miserable for ever through ignorance , unbelief , and disobedience . XI . Jesus Christ is a Pleader of Causes , which is none of the least part of his work : for which see Advocate opened . There are many Disparities ; Christ excels all other Counsellors in many respects . See Advocate . Inferences . 1. SInners may learn from hence whither to go in all doubtful Cases for Counsel , in all Cases relating to their spiritual condition . 2. If thou dost not know the way to Heaven , go to Christ by Prayer , and take the directions of his Word . 3. If thou dost not know how matters stand between God and thy Soul , go to Christ , read his Word , that will inform thee whether thy Condition be good or b●●d : if any Sin is lodged in thee or be loved , and spared by thee , He tells thee thou wilt miscary for ever . 4. If thou refusest to take his Counsel , but rather followest the Counsel of thine own Heart , or the Counsel of wicked Relations , Neighbours or great Ones of the Earth , who labour to draw thy Heart from God , and from following the Counsel of Christ , thou art undone . 5. Take heed when thou knowest what Christ's Counsel is , thou dost not reject it like the Pharisees , who refused to be baptized with the Baptism of John. 6. Happy are all such who take the Counsel of Christ. Christ gives Soul-Counsel , wise Counsel , right Counsel , early Counsel , needful Counsel , chief Counsel , safe Counsel , Counsel that will inrich the Souls of Men , Counsel that will make them good , great , and renown'd , and happy for ever : say then with David , Thou shall guide me by thy Counsel , and afterwards receive me to Glory . Psal. 73.24 . The Compassion of Christ to Sinners under the Similitude of a Hen. Mat. 23.37 . How often would I have gathered thy Children together , as a Hen gathereth her Chickens under her Wings , and ye would not ! THE Lord Jesus shews by these words his great Compassion and Affection to the Jews , who refused the offers of his Love and infinite Favour . Three things are considerable in the Text. 1. Christ's Grace and good Intention to them , How often would I have gathered thy Children together , &c. 2. The way or manner which he took in order to the accomplishing of his gracious Design and Purpose touching them , — as a Hen gathereth her Chickens under her Wings . 3. The Jews Obstinacy ; Ye would not . The Lord condescends very low in making this Simile of a Hen ; the nature and property of which Creature take as follows , so far as it will hold Parallel to the Case in hand . Simile . I. NVllum enim Animal circa pullos suos tanta Compassione movetur , &c. Saith Bernard ; There is no Creature that is moved with so much Compassion towards her young ones , as the Hen. II. The Hen is observed to fly in the very face of such ravenous Birds as strive to destroy her Chickens ; she strives to save and defend them with all her might , tho with the utmost hazard of her life . III. Such is the Hens care of , and affection towards her Chickens , that she for their sakes is made weak in all her members , and brought to extream faintness . Hoc genus animantis magnum affectum in filios habet , ita ut eorum infirmitate affecta , &c. ( saith Austin ) this Creature shews great affection towards her young ones , that being affected with their weakness , she also is made weak . IV. The Hen clocks often , and with a mournful voice , as it were , calls her Chickens to her , when she perceives they are in danger by the Kite , or any other enemy , to be destroyed . V. The Hen stands ready prepared to receive her Chickens under her Wings to defend them against all Violence that may happen to them . VI. The Hen is very desirous to gather all her Chickens together , and cover them with her Wings ; she would not have one of them wanting . VII . The Hen gathers her Chickens to her ; and that they may have Food as well as Nourishment and Shelter , she looks about and scratches to get them Meat . VIII . The Hen succors , refreshes and makes lively such Chickens that are weak and hang down their Wings , and can scarce go ; she soon recovers them when she gets them under her Wings . IX . The Hen , 't is observed , if she finds any Crumbs , Corn , or any other good thing , she gives it to her Chickens , though she wants it her self ; she spares out of her own Mouth , and puts it into theirs . Parallel . I. THe Lord Jesus was moved with the greatest Compassion imaginable towards the poor Jews and Jerusalem , which he was first sent to , and came to seek and to save . This is signified abundantly by that wonderful Passion , that seized upon his Spirit , when he came near the City , and by his Expressions in the Text , &c. 't is said , he wept over it , &c. and cryed out with a mournful Voice , O Jerusalem , Jerusalem ! &c. II. The Lord Jesus Christ to save and defend the Off-spring of Israel , and the poor Sinners of the Gentiles , did not refuse to encounter with the greatest of their Enemies : He resisted the Devil , who sought to make a prey of them , &c. No Enemy that strove to devour us , but Christ endeavoured to defend us from him . III. Christ , that he might save poor perishing Sinners , by taking Man's nature upon him , was made weak in the same sence , as 't is said he became poor : such was the greatness of his Love and Affection towards us , that he bare our sickness , and carried our sorrows . To what extremity of faintness was he brought , when he sweat as it were great drops of Blood ! and when the ponderous Cross was laid upon him , as they led him to Golgotha , 't is said , he fainted . He was touched with the feeling of our infirmities , being made like to us in all things , sin only excepted . IV. Christ calls to poor helpless and impenitent Sinners very often , with a mournfull Voice , and Tears in his Eyes , O that that hadst known , in this thy day , the things thou belong to thy peace ; but now they are hid from thine eyes ! O Jerusalem , Jerusalem ! Why , what 's the matter ? An Enemy is at hand , Ruine is at the door ; Why will you die , O House of Israel ? Now 't is to England , yea , to London ; O that they would once hear Christ's Calls before it is too late , and the things that concern their peace be hid from their eyes ! &c. V. The Lord Jesus stands with his Arms and Heart open ready to receive all true penitent Sinners , that come unto him ; I have spread out my Hands all the day long , &c. Come unto me all ye that labour , and are heavy laden , and I will give you Rest , &c. VI. The Lord Jesus hath such Bowels of Pity and Compassion to sinful Mankind , that he would have none of them perish , But come to the Knowledg of the Truth , and be saved ; How desirous is he to get them all under his Wings of Grace and Protection ; Turn ye , turn ye , why will ye dy , O House of Israel ? turn and live , saith the Lord , How often would I have gathered thy Children together ! &c. VII . The Lord Jesus calls to Sinners , that they may have the Bread of Life . Ho , every every one that thirsteth , come ye to the Waters , &c. Eat ye that which is good ; yea , the Bread that never perisheth . Christ gives Bread that never perisheth . VIII . All sin-sick and diseased Souls that are weak and hang down their Heads , or their Wings , and go drooping all the day ( as it were ) half dead , no sooner are they got under the Wings of Christ , but he graciously succors and refreshes them , making them brisk and very lively . IX . Christ out of his infinite Bowels to his People , finding no other Meat was so good and excellent for them , gave them Food from Heaven , even his own Body , My Flesh is Meat indeed , &c. Simile . I. THe Hen cannot save and defend her Chickens under her Wings , when she hath gathered them to her , being a poor , weak inconsiderable Creature . II. The Hen when her Chickens are grown up , cares not for them ; she will ( 't is noted ) rather strike at them , and beat them from her . III. The Hen loses often-times her Chickens ; the Kite gets them away from her , and makes a Prey of them . IV. A Hen soon forgets her Chickens , which she hath bred and brought up . Disparity . I. THe Lord Christ is strong and able to save , hide and defend all his People that come to him , under his Wings , being the most High , Omnipotent , Eternal Jehovah : The Father and I am one ; He thought it no Robbery to be equal with God. II. Our Blessed Saviour will never cease to take care of , and provide for his poor Children ; his Eye is as well upon the oldest and strongest Christians as upon the weakest and youngest ; Cast all your Care upon him for he careth for you , &c. III. The Lord Jesus Christ cannot , will not lose one of them that the Father hath given him , those , that thou hast given me I have lost none , but the Son of Perdition , &c. I give them Eternal Life , and they shall never perish , &c. IV. Christ never can , nor will forget his Saints . Can a Woman forget her Sucking Child , that she should not have Compassion on the Son of her Womb ? yea , she may , but I will not forget thee . Inferences . I. WHat great Encouragement doth this Similitude afford to all , yea to the vilest of Sinners ? O what Compassion is there in Christ's Heart towards you , how willing is he to gather you to himself ! II. It also informs us of that great Blindness and horrid Obstinacy which is in the hearts of wicked Men ; How often would I have gathered Israel , and they would not be gathered ! I would , but ye would not ! How dare Sinners then to charge their eternal Overthrow , Perishing , and Ruine upon the Lord Jesus Christ ? Know , O Sinner , thy destruction is of thy self . III. It also truly informs us , that all Safety and Salvation is in the Lord Jesus Christ. Under his Wings we must get if we would be secure from the Enemy of our Souls , and be delivered from eternal danger ; Vnto Him shall the gathering of the People be . IV. Of what amazing nature was the great Condescension of the Blessed JESUS , who made himself of no Reputation ! became weak , poor , and sensible of our Infirmities ( touching the Flesh , ) that we might be strong , rich , and partake of his Perfections , and Glorious Fulness . V. Here is also very much Comfort to all true Believers , whoever they be , that are gathered by the Word and Spirit unto Christ : He will succour , guide , revive , and defend them for ever . He infinitely out-doth the Hen ; his Bowels exceed the Bowels of the tenderest Mother to her sucking Child . He is strong enough also , as well as tender , not only willing but able . Fear not Satan , he hath swallowed up Death in Victory . The Kite hath ( as one observes ) as it were an aking tooth at the Chickens , fain would he make a prey of them : so would the Devil of Believers . Christ knows how to preserve them , by gathering them all under his Wings . Soul , fear not , if thou art under the Protection of the Lord Jesus Christ , thou art in safety from all temporal and spiritual dangers . VI. If Christ be so tender and compassionate unto Sinners , and seeks to gather them unto him ; who will pity them if they perish at last and are damned , when all is from their own vile stubborn and wilfull Obstinacy ? VII . If the Lord Jesus Christ be so tender of , and kind to his Saints which he hath gathered to himself , and sheltered under his Wings ; Then let this Doctrine teach Christians in an especial manner to be kind one to another , and tender one of another , and to do their utmost endeavour to defend one another in this evil day , from the common Enemy both of Body and Soul. VIII . This may serve for seasonable Reproof to all those , who profess the Name of our Lord Jesus Christ , and hope for Preservation by him , and Shelter under his Wings , yet ( instead of endeavouring to the utmost to help one another , revile , backbite and persecute one another ) for small and circumstantial Differences in Profession , and thereby give the common Enemy Advantage upon them both ; A divided House cannot stand . Christ the Captain of our Salvation . Heb. 2.10 . To make the Captain of our Salvation perfect through Sufferings . THis is a military Term , the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Captain , being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to lead ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also a Captain , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies Beginning , Chief , or Government , denoting in a borrowed sense from Military Commanders , the Rule , Dominion and Principality of Christ over all , and that he leads his Spirtual Militia safe through all Perils in their Christian Warfare . Being to enter upon a Military Subject , and the chief of that Rank , we shall consider Captain in a threefold respect . In respect of his 1. Qualifications . 2. Place and Office. 3. Progress or Actions ▪ METAPHOR . I. A Captain is supposed to be a Man qualified for his Place , to which there are these things necessary . 1. That he be free and willing to take that Work and Office upon himself ; it is not meet he should be forced to do it . 2. It behoveth him to be one faithful in all things to his Soveraign . 3. A Captain must be valiant and couragious , not easily dismaied , tho he meet with never such hard and difficult Service . 4. He ought also to be well skill'd in the Work and Duty of his Place and Office. II. A Captain is made so by his Commission , which is his Authority to act in that Capacity . III. A Captain hath the Power of listing Souldiers under his Command , to serve in the King's War. IV. A Captain by virtue of his Place and Office doth nominate his Officers , and appoint them their proper Work , gives out his Orders , beyond which they are not to venture . V. A Captain hath the keeping of Muster-Rolls , wherein all the Names of his Under-officers and Souldiers are entred , by which he calls them over , and knows them all by Name . VI. A Captain leads his Souldiers out into the Field to be exercised and disciplin'd , to be made fit for Service against the day of Battel . VII . A Captain makes a Speech to his Souldiers to encourage them in the way of their Duty , and shews them the dangers of Neglect and Remisness . VIII . A Captain hath Power to casheer , can take in or shut out , as he seeth Cause . IX . A Captain is the Head of a Company , Commander over a Band of Men. X. A Captain when he hath taken his Place , marches in the Head of his Company , runs the greatest Hazard , deserts not his Men for fear of Danger . XI . A Captain gives the Word of Command to his Souldiers , which they are carefully to learn and observe . XII . A Captain by his Place is engaged to War , both offensive and defensive as occasion shall require . XIII . A Captain meets with Enemies to try his Skill and Courage . XIV . A Captain makes use of Armor and Weapons , of which there is no small need in the day of Battel . XV. Captains are commonly stout Men , and will make good their Ground against an Enemy , scorn to yield till they die . XVI . A good Captain takes care for his Men to preserve and secure them , whether he lives or dies himself . XVII . A Captain hath the power to prefer his Men to Office , that he approves of to be fit and worthy . XVIII . A wise Captain puts the best Men into the greatest Service ; he makes not young and unexperienc'd Men , Commanders of Companies , and Leaders of Parties , lest the Work should miscarry in their hands . XIX . A Captain in weighty Affairs is joined with the Council of War , without whom there is nothing of grand Importance transacted . XX. A Captain 's place is a place of Honour , where the Subject is justly worthy of it , and the Army legally raised . XXI . A valiant and Noble-hearted Captain offers terms of peace to the Enemy , before he falls upon them and fights them , to prevent effusion of Blood if possible . XXII . Captains when their Favour is refused , put Men to the Sword , and make slaughtering work in the World. XXIII . A Captain doth not only come off a Conquerour , but improves his Conquest and Victories to many degrees of Advantage . 1. To the discouragement of Advarsaries . 2. In spoiling their Forts and Strength . 3. In the erecting Trophies . 4. In disposing the Prey , to gratify , and reward his Souldiers that engaged with him in the War. Parallel . I. JEsus Christ the Captain of our Salvation , had not only these four , but all other honourable , and necessary Qualifications , that made him fit to be a Leader . For , 1. Jesus Christ was free and ready , had no force put upon him , but came voluntarily and of his own free will to undertake this Office , &c. he looked round about , and saw that there was none to help or to undertake this Work , then said he , Lo , I come to do thy Will , O God. 2. Jesus Christ was faithful over his own House , called the faithful and true Witness , he never so much as thought in the least , of betraying of his Trust. It was impossible indeed he should be unfaithful , who was without Sin , the holy and immacculate Lamb of God. 3. Christ was valiant and resolute , the danger of Death , and Threats of an ill natur'd King , could not make him retreat , when he had entred the Field , slighted his Enemies high Words and vain Florishes . Go , tell that Fox that I work Miracles this day and to morrow , the third day I shall be made perfect . Luk. 13.32 . The Contempts of his Enemies , nor Perswasion of his Friends , could not at all abate his Valor , he knew he must , and resolved he would be about his Father's Business . Luk. 2.49 . 4. Christ was fitted with Wisdom and Understanding , he is called the Wisdom of God. II. Christ was commissionated by God , after his qualifications did commend him to this Place : for though he offer'd freely to accept , yet he acted not of himself , but by Command and Authority from the Father . I came not of my self , the Father sent me . I received Commandment from the Father . III. Jesus Christ hath the Power of listing Spiritual Souldiers under his Command , to serve in the Wars of the Soul , and Battel of the Lord of Hosts . He took the Names of Nathaniel , Zacheus , Cephas , Peter , James , and John , who listed themselves under his Command ; with many others we read of in the Gospel . IV. Jesus Christ doth appoint Saints their proper Work , and gives forth his Orders , beyond which they are not to pass . He nominated the twelve Apostles to be next to himself , and gave . Orders that they should not march beyond the confines of Judea , but tarry at Jerusalem till fresh supply of Strength came in . Go not to Samaria , nor the Cities of the Gentiles , But tarry at Jerusalem till you are endued from on high . Add not to his Word , &c. V. Christ hath a Book wherein the Names of his Saints and faithful Followers are recorded , called in Scripture , the Lamb's Book , or Book of Life ; whose Names are in the Book of Life ; the Book of Life of the Lamb , slain from the Foundation of the World. He calls his own Sheep by Name , &c. VI. Jesus Christ lead his Saints to the Sea side , to the Mountains , to the Desert , to exercise and make them fit for Service against the day of Battel , by which he taught their Hands to war , as it were , and their Fingers to fight against the Devil , the Flesh and the World. VII . Christ made large Speeches to all his Followers ( see his Sermon in the Mount ) to encourage them in the way of their Duty , and shew them the great dangers of Neglect and Remisness . Blessed are they that hunger and thirst after Righteousness , &c. Blessed are the meek , &c. But except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees , ye shall in no wise enter into the Kingdom of Heaven . Mat. 5.20 . Ye that have abode with me in my Temptations , I appoint unto you a Kingdom , &c. With a multitude of such like Speeches which are contained in the holy Gospel , which he uttered , to encourage and animate all his Disciples in their Spiritual Warfare . IX . Jesus Christ takes in and shuts out , as he sees Cause ; he cashereed Judas , Demas , Hymeneus , Philetas and Alexander , and takes in Paul , Barnabas , and Apollo into his Company . X. The Lord Jesus is the Head of all true Christians , and Commander of the Church Militant in chief , all the Bands of the white Reigment march under his Banner ; H●● is the Head of his Body the Church ; Given to be a Leader and Commander to the People . X. Christ when he was baptized by John , took his Place in the Minstry , as the Leader of his Church , and ran the greatest Hazard , yet deserted not his Followers for fear of Danger ; He not only loved them to the end , but did bear them company , and abode with them to the last , even till he suffered for their sakes , the bitter Death of the Cross , &c. And is spiritally with them all ways to the end of the World. XI . Christ gives the Word of Command to his Saints , which they are to observe . If any Man will serve me , let him follow me . Teach them to observe all things that I command you . XII . So is Christ by being the Captain of our Salvation for War , not originally from his own natural Disposition , for he is for Peace ; but by reason of the resolved Opposition that is in the hearts of his Enemies against him . I came not to send Peace on the Earth , but to bring a Sword. Mat. 10.34 . XIII . Jesus Christ met with Enemies , not only Flesh and Blood ; yea , potent Flesh and Blood , Men in Power and high Places , such as Herod , Pontius Pilate , and the Rulers of the Jews , but Principalities and Powers , no less than Beelzebub himself , and all his Train , whom he fairly engag'd with eminent Success . XIV . Jesus made use both of Armor and Weapons ; he saw no small need for it . viz. 1. The Breastplate of Righteousness , when Satan , and wicked Men , by their Temptations would have drawn him from his Allegiance , by great Proffers of Power and Glory . 2. The Sword of the Spirit , by which he cut down the Devil , and the wicked Jews , in all their Assaults : It is written , it is written , &c. 3. The Shield of Faith , when he came to the last and most bloody Battel of all : For the Joy that was set before him , he endured the Cross , despised the Shame , and is sate down at the right hand of the Majesty on high . XV. Jesus Christ , like a most valiant Captain , made good his Ground against all the Force and Artillery of Hell , in a glorious manner , even to the death of the Cross. XVI . Christ took great care of his Saints , to preserve and secure them , how ever it fared with himself . 1. He left them good Orders to observe in his absence , the Rules of the holy Gospel . 2. He took care to send them a good Guide for their Conduct , no less than the Holy-Ghost , the Comforter . 3. He prayed for them on Earth , and he prays in Heaven , to engage the Protection of Almighty God for them : Father , keep through thine own Name those that thou hast given me , &c. XVII . Jesus Christ prefers his Saints and Followers , whom he finds worthy : He gave some Apostles , some Prophets , some Evangelists , Pastors , and Teachers , for the Work of the Ministry , &c. I thank Christ Jesus , who hath put me into the Ministry . XVIII . Christ made not Novices , and unexperienc'd Christians , Ministers and Pastors of Churches , and Leaders of Societies ; He set Peter , James , and John to be Apostles and Leaders in the first place ; and Paul , Sylvanus , and Timotheus , stout and brave Commanders , to bring up ( as it were ) the Rear : God hath set forth us the Apostles last of all , as it were , appointed to Death . XIX . Jesus Christ , in all weighty Affairs , is joined with the Father and holy Spirit , the great Council of Heaven ; and without Him , who is called Wonderful , Counsellor , there is nothing of grand Importance transacted either in Heaven or Earth ; nay , without him was nothing done at first ; All things were made by him , and without him was not any thing made that was made . When Commission was givn to Creatures of all kinds to act in their proper sphere , Christ was there . See Counsellor . XX. Christ's place is a place of Honour , because he was Worthy ; and the Army that he hath raised is not a Rebellious Army , but legally raised , and behave themselves well ; they are kept under good Government and Discipline , not one debauch'd person in the Army is continued in the Muster-Rolls , but presently turn'd off , blotted out , and delivered up to Satan , when discovered by his inferior Officers to be such . Have no fellowship with the unfruitful works of darkness : From such turn away . Deliver such over to Satan ; turn him into his own Kingdom . Because thou hast loved Righteousness , and hated Iniquity , therefore God , even thy God , hath anointed thee with the Oil of Gladness above thy Fellows . That all Men might honour the Son , even as they honour the Father . XXI . Jesus Christ offers Terms of Peace and Reconciliation , because he would prevent their Ruine , if possible , before he falls upon them and fights against them with the Sword of his Mouth . Turn at my Reproof : how often would I have gathered thy Children together , &c. In what Place soever you enter , say , Peace , &c. I gave her space to repent of her Fornication , but she repented not . Rev. 2.21 . I will kill her Children with Death , &c. XXII . Jesus Christ when his Grace and Offers of Mercy are refused , hath , and will make slaughtering work in the Earth . O what work was made upon Jerusalem ! not long after the refusing the terms of Peace , and offers of Grace and Favour by Jesus Christ. See the lamentable Story in Josephus , &c. And what work will shortly be made with bloody Rome , in the day of Death . Mourning and Famine that is coming on apace , when she shall have Blood given her to drink , and shall be utterly burnt with Fire . And what Devastation will be made by this great Captain , ( who is red in his Apparel , and his Cloaths as them that tread in the Wine-Press ) at the Battel of Armagedon , when the vast Armies of the Beast shall be slaughtered and destroyed , by the sharp Sword that goes out of his Mouth , And Blood shall come forth to the Horses Bridles , for a thousand and six hundred Furlong●● ; The Fowls of Heaven shall be filled with their Flesh , there shall be burying work for Multitudes , seven Months . By Fire and Sword shall he plead with all Flesh , and the slain of the Lord shall be many . Isa. 66.15 , 16. XXIII . Jesus Christ at his first coming did weaken the Kingdom of Satan , spoil'd Principalities , set up Trophies of his Victory , made a shew of them openly , led Captivity in Triumph , and will compleat the Work at his second Coming , will take the old Dragon and bind him for a thousand Years . And at the end of the thousand Years , cast the Dragon , the Beast , and the false Prophet , into the perpetual Dungeon . Rev. 20.2 . v. 20. He will then give a Reward to all his Prophets , and Saints , both great and small , make them Rulers over Cities , over all Nations , To bind Kings in Chains , and Nobles in Fetters of Iron ; and dash them in pieces like Potters Vessels ; give the Upright Dominion over them in the Morning ; place them upon Thrones with Palms in their Hands ; make them Kings and Princes in all the Earth , to Reign with him till he deliver up the Kingdom to the Father , which puts a final End to all ▪ the Wars ; but retains the honourable Title of being the Captain of our Salvation , for ever , even for ever , Amen . Inferences . I. FRom hence we may infer what great Danger Christ's Enemies are in , and the certainty of their being spoiled if they stand it out against him . The Enemies of the Lord shall be broken to pieces . 1 Sam. 2.10 . the Lamb shall overcome them . Rev. 17.14 . II. That 't is best for all Christ's Followers to keep close to their Leader , not to forsake their own Captain ; they can never chuse one like him : with him there is safety , and certainty of Victory . Let us say to him , as Peter did , Whither shall we go ? ( Thou art on the strongest side ) for thou hast the words of Eternal Life . III. That it is the Interest of all his Enemies , to submit to him whilst Terms of Peace are offered to them , there is no standing out against him . Can thy Heart endure ? can thy Hands be strong in the day that he ( the Lyon of the Tribe of Judah ) shall deal with thee ? Many , even of the Mighty , have fallen under him , the Dragon and his Angels could not stand before him . How much less than Man , that is a Worm ; and the Son of Man , which is a Worme ? Job 25.6 . See Metaphors , Consuming Fire , Embassador , and Man of War. Christ a Refiner . Mal. 3.2 , 3. For he is like a Refiners Fire , &c. He shall sit as a Refiner and Purifier of Silver , &c. THIS Similitude is taken from Refiners , who in Crucibles melt their Metal , and separate the drossy parts from that which is pure : So Christ by a Divine Heat and Warmth refines and purifies the Graces he bestows on Believers , consuming the wicked and vicious parts , which are elsewhere called Dross . This Refining is called the fiery Trial , 1 Cor. 3.13 , &c. upon which place Chemnitius says this fiery Trial is exercised either by outward Troubles , or by Temptations of Conscience , or by a more clear Manifestation of Truth by the Word , which leads Men from the darkness of Error and Ignorance to the Light , which purges out those Dregs that agree not with the pure Graces of the Spirit . Simile . I. A Refiner is one that tries and refines Metals , whether Silver or Gold , &c. II. The Gold , or Silver , before a Refiner's Fire refines , it as 't is taken out of the Earth , is full of drossy matter . III. A Refiner to purge and purify Gold , that so he may make it very pure , hath his Furnace , and uses Fire . IV. A Refiner knows before Gold is tried and refined in the Fire it is not for his use , 't is not pliable . V. A Refiner , melts the Gold , and makes it very soft , and thereby makes it fit for his purpase . VI. A Refiner to hasten , and the better to accomplish his Work , makes the Fire more hot , or adds to the heat thereof . VII . A Refiner separates the dross from the Gold , and makes it much more fine and pure than it was before , and thereby makes it very valuable . A little refined Gold is much set by , and prized above that which is course and drossy . VIII . A Refiner refines Gold once and again several times , if he designs to make it very pure . We read of Silver , Seven times refined in a Furnace of Earth . Psal. 12.6 . IX . A Refiner finds it necessary to add or put something of another nature into Gold , an allowed proportion of Allay , whereby he opens and refines it the sooner ; and indeed if something of that nature be not done , Refiners would tell you Gold would be long before ( if ever so well ) refined , and fitted for the Hammer . X. A Refiner doth not put his Gold into the Furnace to waste or spoil it , but contrariwise that there it might be purified , not to receive loss thereby , he would not lose a grain of it . XI . A Refiner lets his Gold remain no longer in the Fire than till the dross be consumed , and 't is made pure and fit for his purpose . XII . A Refiner in refining his Gold , wasteth his Fewel . XIII . A Refiner resolves by putting his Gold into the Fire to destroy all the Dross ; and indeed there is nothing besides the pure Gold that can endure and abide the Fire ; all Filth and drossy Matter , flies away like Smoke . XIV . A Refiner finds by Experience , that pure Gold receives no detriment by the Fire ; though it grow less in quantity , and so that way may seem to waste , yet 't is much better in Nature or Quality . XV. When a Refiner hath purged and refined Gold , 't is formed into choice and rare Vessels , and other things fit for Use and Ornament . Parallel . I. JESUS CHRIST tries and refines his People , who are compared to Gold ; and he not only tries them , but also their Graces . II. The Hearts of God's People before Christ the Spiritual Refiner , refines and purges them , are full of Corruption , Sin , and Filthiness . Naturally Men and Women are very foul and drossy . III. Jesus Christ , that he may purge and purifie his People , puts them into a Furnace of Affliction . As the Fining-Pot for Silver , and the Furnace for Gold , so the Lord tries the Heart . I will refine thee , &c. I have chosen thee in the Furnace of Affliction . IV. Jesus Christ finds that untill the Hearts of his People be purified and refined by Him ( which he doth several ways ) they are not yeelding and pliable in his Hand , they will not subject to his Will , nor be fit for his use . V. Jesus Christ melts and softens his People by Affliction , and by the Spirit . Thus saith the Lord of Hosts , Behold , I will melt them , and try them ; for what should I do else for the Daughter of my People ? As much as if he should say , What way else can I use to bring them to be pliable , that I may fit them for my purpose ? God ( saith Job ) maketh my Heart soft . VI. Jesus Christ , if he sees that a small Fire , and easy Afflictions will not refine and purifie the Soul of a Believer , adds greater Afflictions , puts them into a very hot Fire , great Trials , according to his own Wisdom , and good pleasure of his Will. If need be , you are in heaviness , through manifold Temptations : That the trial of your Faith , being much more precious than Gold , &c. Think it not strange concerning the fiery Trial , which is to try you , as if some strange thing happened unto you . VII . Jesus Christ by refining his People , separates their Dross from them , separates Pride , Passion , Luke-warmness , Worldly-mindedness , &c. and thereby makes Them and their Graces exceeding valuable . Tried Faith , tried Patience , tried Love is highly esteemed ; 't is far beyond tried Gold. This is the fruit of all , the taking away of your Sin. I will make a Man more precious than Gold , even a Man above the Golden Wedg of Ophir . And Christ by refining , and putting the whole Church into the Furnace , separates the Gold , the sincere Christians from drossy Hypocrites . VIII . Christ to refine and throughly purge and purifie his Church , and the Hearts of Believers , puts them into one Fire , one Affliction , and then into another ; hence God speaks of purifying his People seven times : for if you will not for these things obey me , I will punish you seven times more according to your Sins . God hath many Fires . IX . Christ adds something of another nature , other Metal ( as I may say ) into his Gold , ( viz. his Church and People that are in the Furnace ) there is the additament of his Word and Spirit : Did not he add these to his People , to refine and purifie them , they would be long in the Fire before their Dross would be washed and consumed away ; nay , without the Word and Spirit , Afflictions could never accomplish nor perfect the Work , and make them fit for his use . X. Jesus Christ doth not put his Church ( or any one believing Soul ) into the Furnace , to destroy , or any ways to hurt them , but purely out of a gracious Design to make them more pure and serviceable unto him . Fathers for a few days chasten us after their pleasure ; but he for our profit , that we might be partakers of his Holiness . After he hath tried me , I shall come forth as Gold. He takes much care that nothing be lost , none of them receive detriment thereby . XI . Christ will not suffer his People to remain in the Furnace , or under Afflictions , any longer than he sees need of it , no longer than till all their dross and filth be purged away . 'T is but in measure , he knows when it is enough , and then he soon abates the Fire . XII . Christ oft-times in refining of his Church , wasteth the Wicked , who are his Fuel , by which he many times purges them . In a secret way they hereby come many times to be bruised and smitten , the Fire of God's Wrath seizes upon them ( as in the case of Pharoah ) whilst they are persecuting his People . XIII . Christ Jesus by putting his Children into the Furnace of Affliction , resolves to burn up , waste , and destroy all Hypocrites and drossy Professors : in a day of fiery Triall , they pass away like Smoke , But the Wicked shall perish even like Smoke , they shall consume as the Smoke vanisheth , so shalt thou drive them away . XIV . The Lord Jesus knows that sincere Souls , or faithful Christians , will abide the day of his coming , when he sits as a Refiner , viz. in a day of Distress and Tribulation ; and though the Church thereby is made less in bulk or quantity , the formal and drossy part being many times more than the other ; yet in quality , the Church thereby will shine forth more gloriously , and consequently more acceptable unto God. XV. Jesus Christ when he hath thorowly refined and purged his Saints , they are made choice and golden Vessels , the delight of Christ , and for the use and ornament of the Church . In a great House there are not only Vessels of Gold and Silver , &c. 2 Tim. 2.20 . The precious Sons of Zion comparable to fine Gold , how are they esteemed as Earthen Pitchers ! &c. Lam. 4.2 . See Vessels . METAPHOR . I. A Refiner refines but a little Gold at a time ; comparatively his Furnace is of small Dimension . II. When a Refiner hath put Gold into a Crucible , to be melted in order to make it pliable , and fit to be wrought , adds a quantity or allowable proportion of Allay , which is of less value , as Silver , or Copper . Disparity . I. CHrist many times in one Furnace of Affliction , refines almost all the Gold , or godly Ones in a whole Kingdom , as he dealt with the whole House of Israel . II. Christ when he puts his Saints into his Furnace , to make them maleable , and fit to be wrought by the Hammer of the Word , into the Image of God ; he puts in a measure of the Holy Spirit , which is of more worth and value than the Gold it self , ( viz. the Saints ) for indeed so hard is the Heart , notwithstanding the Fire of that Affliction , that there is no work can be made of it without the Spirit . Inferences . I. THis may inform us concerning the purpose and design of Christ , respecting fiery Trials , which the Godly meet with in this World ; that Afflictions are not for the hurt or injury of the Church . II. It also shews us what Filth and Corruption is in our Hearts ; what reason have we to bewail our inward Pollution , that nothing will purge and cleanse us , but Christ's Blood , his Word , Spirit , and Affliction . III. Moreover , let us learn from hence , to cry to God , when we are in the Furnace , when in the Fire , that Christ would apply his Blood , Word , and Holy Spirit to our Souls ; for if otherwise , all Sufferings and Afflictions will be unprofitable unto us . IV. And O that Christians would take heed ! in days of Liberty and Prosperity , to walk humbly and holily before the Lord , and beware lest they contract Filth and Pollution upon their own Souls , and so provoke Christ to put them into his Furnace . If the shaking of the Rod would bring us upon our Knees , and reform our Hearts and Lives , Christ would not bring slaying and fiery Dispensations upon us . V. It may put us all upon the search , to see if we are sincere , Gold , and not Dross : for if we are corrupt Matter , the Furnace will make a clear Discrimination of it ; for indeed , Every Mans Work shall be tryed so as by ( or out of the ) Fire . 1 Cor. 3.13 . VI. Let all Professors from hence be wakened ; Christ the Refiner is near , and the day of Trial comes on apace ; but how wilt thou stand when he appears ? There is an Amazing Dispensation at hand , the Church of God shall be throughly purged and made white , the drossy Christian e're long shall be consumed , and pass away like the Smoak of a Refiners Furnace . VII . How good is God to take so great Pains with us ? that he might make us fit for fit for his own Use and Eternal Life . This way he makes us meet to be Partakers of the Inheritance of the Saints in Light. Col. 1.12 . As Heaven is prepared for us , so Christ is preparing us for Heaven . VIII . This may support and comfort us under Affliction : for tho no Chastening seems joyous at present , but grievous ; yet nevertheless afterwards it yieldeth the peaceable Fruit of Righteousness , unto them that are exercised thereby . Christ compared to an Eagle . Exod. 19.4 . Ye have seen what I did unto the Egyptians , and how I bore you on Eagles Wings , and brought you unto my self . Deut. 32.11 , 12. As an Eagle stirreth up her Nest , fluttereth over her Young , spreadeth her Wings , looketh to them , beareth them on her Wings ; so the Lord did lead him , &c. Rev. 12.14 . And to the Woman were given two Wings of a great Eagle , that she might flie into the Wilderness , &c. SOme say , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aquila , an Eagle , is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be carried violently : Others from an intensive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a Year , because it is lively , from whence came the Proverb , Vivacior Aquilâ , livelier than an Eagle . Others say , That the Latin , Aquila , is derived ab aquilo colore , from its dun colour . For its swiftness , and seldom returning , Job says , chap. 9.26 . My days pass away as the Eagle , &c. that is , swiftly , and never to return . Because of its velocity and forcible flight , it denotes the quick invasion of an Enemy . Jer. 48.40 . & 49.22 . Hos. 8.1 . Micha 1.16 . which describes the greatness of the Calamity . Exod. 19.4 . I have born you on Eagles Wings ; that is , the Lord hath lovingly supported and cherished you , as Eagles do their young , who bear them safe over craggy and dangerous places . See Jer. 4.13 . Lam. 4.19 . It 's said , Psal. 103.5 . Thy youth is renewed like the Eagles ; that is , he hath strengthned thee so , as to go through all Difficulties , &c. Galatinus saith , that the Messiah is called an Eagle , Prov. 30.19 , &c. But in the Texts alledged , viz. Deut. 32.12 . Exod. 19.4 , &c. the Lord is compared to an Eagle , with respect to the Protection and Safety of his People , the Swiftness of his Deliverances , and his tender Care and Affection to them . The great Eagle ( Annotators tell us ) signifieth the Lord Jesus : and it seems to be an Allusion to that Flight of the Church from Egypt to Canaan , which she undertook not by her own Counsel , but by the Lord's Command ; and performed not by her own Strength , but by the Lord's . As the Church of Israel fled from the Dragon , Pharaoh , as he is called , Ezek. 29.3 . So the Christian Church fled from the Serpent or Dragon here , with two Wings of a great Eagle . Now tho I deny not , but these Scriptures refer to God the Father ; yet may they as safely , and in the Judgment of some , more properly refer to the Lord Jesus Christ. Stephen , speaking of Christ , saith , This was he that was with the Fathers in the Wilderness , which spake to them in Mount Sinai , &c. Simile . I. THe Eagle is a Royal Bird , the Princess or Queen of all the Birds of the Air. II. The Eagle is a very strong Fowl ; Naturalists speak much of the Eagle in this respect : Eagles carry the Prize , saith Pliny , both for Honour and Strength . III. The Eagle mounts up exceeding high , out of the reach , or sight of Men. IV. The Eagle hath a very piercing Eye : when she is on high , can see down to the Earth , nay , behold the small Fish in the Sea. V. The Eagle is a mighty swift Creature : My Days are swifter than an Eagle . She is swift in pursuit of her Prey . VI. The Eagle , Historians tell us , fights with Dragons and Serpents , and overcomes them . VII . The Eagle hath strong ▪ and long Wings , which she easily spreads forth for the succor and help of her young . VIII . The Eagle bears and carries her young upon her Wings , she spreads abroad her Wings , takes them , beareth them upon her Wings . IX . The Eagle hides her Young in high and mighty Rocks , where her Nest is , even in the same ragged place of inaccessible Rocks . X. The Eagles Voice ( Naturalists tell us ) is so terrible , that when he is angry , he makes all living Creatures to be afraid . Dracones , audito etangore Aquilarum , fugerunt in speluncas : The Dragons , when they hear the angry Voice of the Eagles , flie into the Dens to hide themselves . XI . The Eagles way in the Air cannot be known . XII . Historians say , the Eagle can look on the Sun in its brightest Splendor without being dazled . She tries her young Ones the same way , to see whether they be her true Off-spring ; for if they cannot behold the Sun but wink , or their Eyes water , they turn them out of their Nest , and disown them , as Degenerates or Bastards . XIII . The Eagle trains up her Young to be like her self , and to mount up as she mounts . XIV . The Eagle is very careful and tender of her Young. XV. Naturalists tell us , the Eagle gives her Young Ones of her own Blood , when she cannot get other Blood for them to drink . XVI . The Eagle is very long-liv'd . The Greeks express her by a word signifying Longevity . And some give the Reason , not only from the excellent Temperament of her Body , but because she lives in such a pure Air , free from all evil Vapours , and noisom Smells . Parallel . I. JEsus Christ is the Prince of the Kings of the Earth , King of Kings , and Lord of Lords . As the Eagle among Birds , so Christ , both amongst Men and Angels , hath the preheminence . II. The Lord Jesus Christ is called the Mighty God : I have laid help on one that is mighty . For Strength he is compared to a Lion. What is all human and natural Power , to the Strength and Power of Jesus Christ ! III. The Lord Jesus , after his Resurrection , mounted up exceeding high , into the highest Heavens , far out of the sight of Man's natural Eye , where he cannot be reached by wicked Men or Devils . IV. Jesus Christ hath a wonderful piercing Eye , seeth not only from the highest Clouds , ( whither the Eagle mounts ) but from the highest Heaven ; can look into the Secrets of every Man's Heart , even into the Hell of wicked Mens diabolical Counsels , and can throughly see their bloody Purposes and Contrivances ; altho they dig never so deep , yet they cannot hide themselves from his Omniscience , for he sees what they are doing . V. The Lord Jesus is swift when he comes to fight against the Enemies of his Church , he is swift in the executing of his Judgments , swift to deliver and help his People . See Metaph. Sun , Hart , &c. VI. Jesus Christ , the spiritual Eagle , fought with that great red Dragon the Devil , and hath bruised the head of the Dragon . VII . The Lord Jesus hath strong Love , enlarged and great Affections , which like two long Wings he stretcheth out easily in the way of his gracious Providences , for the help and succor of his People ; He shall arise with healing under his Wings . VIII . The Lord Jesus beareth and carrieth his faithful Children upon the Wings of his Power and Sovereign Grace ; thus he bare and carried Israel of old , I have borne you upon Eagles Wings . Hearken unto me , O House of Jacob , and all the Remnant of the House of Israel , who are borne by me from the Belly , which were carried from the Womb : I will bear you , I will carry you , &c. IX . The Lord Jesus hides his Children in the Secrets of the Almighty , that glorious Rock of Ages : Their Place of Defence shall be a Munition of Rocks . David knew what he did , when he fled to God for Shelter : Vnder the Shadow of thy Wings will I make my Refuge , until these Calamities are overpast . See Refuge . X. Jesus Christ when he utters his Voice in Anger , and rises up to the Prey , he will cause all the Inhabitants of the Earth to tremble ; they will call to the Hills and Mountains to fall upon them , and to hide them from the Face of him that sitteth upon the Throne , and from the Wrath of the Lamb. Nay , the Time will come , when the old Dragon will be glad to flie into his Den. The Devils were afraid of him , when he came as a Lamb : Art thou come to torment us before the time ? Be wise now therefore , O ye Kings ; be instructed , O ye Judges of the Earth : Kiss the Son , lest he be angry , and ye perish from the day , when his Wrath is kindled but a little . Blessed are all they that put their Trust in him . XI . The way of Christ's Love , Wisdom , Providence , &c. cannot be known or found out to perfection . XII . Jesus Christ hath a glorious and clear Sight , can behold with open Face the Glory of the excellent Majesty , and the highest Splendor and Beauty of that immortal and inaccessible Light , which no natural Eye can approach unto . And altho none of his People can see as he seeth , who is infinite in Knowledg ; yet those that pretend to be his Off-spring , and are not like him in Grace , Heavenly-mindedness , and Holiness , nor endeavour after it , from that Excellency they behold in it , Christ will utterly disown them , as being none of his Seed or Off-spring . XIII . The Lord Jesus teacheth all his People to be like himself , so far as they are able , and to mount up as with Eagles Wings , and to live on high . XIV . So is the Lord Jesus of his People . XV. The Lord Jesus suffered himself to be wounded for us ; his Hands and Feet , yea , his very Heart was pierced , that we might have his Blood to drink in believing : My Blood is Drink indeed . XVI . The Lord Jesus Christ is not only long-liv'd , but he lives for ever : He was from everlasting , and he will be to everlasting . He is the King eternal , the Father of Eternity ; so the Hebrew . Simile . THe Eagle hath many evil Qualities : She is neither fair nor comely , hath no sweet Voice , nor is she good for Food ; but she is quarrelsom , preying , devouring , solitary , envious to others , proud and lofty , the Plague and Tormentor of all other Birds or Fowls of the Air , an Enemy to Peace : She has horrible Claws ; feeds on Serpents , Fish , and Carrion ; snatching up Geese , Hares , Lambs , &c. Gesner reports , that a certain Eagle's Nest was found , wherein were three hundred Ducks , one hundred and sixty Geese , forty Hares , and many Fishes . An Eagle is very crafty : She fills her Wings with Dust , and gets upon a Stag's Horns , and beating the Dust and Sand into his Eyes , she blinds him , and then soon conquers him . She carries Shell-Fishes on high , letting them fall upon the Rocks to break them , &c. Disparity . IN all these things there can be no greater Disparity imaginable ; and upon this account wicked Men , or Tyrants , are compared to Eagles . Inferences . I. Flie to Christ , to bear you upon his Wings . II. To hide you under the Wings of his gracious Protection : Vnder thy Wings , saith David , will I make my Refuge , till these Calamities are overpast , &c. Christ compared unto a Bundle of Myrrh . Cant. 1.13 . A Bundle of Myrrh is my Beloved unto me . THis Book expresses , under many different Metaphors and Similitudes , the Greatness of Christ's Love to his Church , and the Sincerity of the Churches Love to Christ. Sometimes you have Christ commending his Spouse , sometimes the Spouse speaking in the praise of Christ , as she doth here , A Bundle of Myrrh , a Cluster of Camphire , is my Beloved unto me . A Soul espoused to Jesus Christ hath a great Love to him , and an high Esteem of him , knows not how to set out that excellent Worth and Beauty it beholds in him . Myrrh is a kind of precious Fruit , plentifully growing in Arabia ; it is somewhat bitter , but most fragrant , and of excellent use in Physick . METAPHOR . I. MYrrh has a perfuming quality ; 't is of a fragrant and odoriferous Nature ; 't is used for perfuming Garments , and other things , to make them cast a pleasant Smell : All thy Garments smell of Myrrh , Aloes , and Cassia . The Harlot says , She had perfumed her Bed with Myrrh , Aloes , and Cinnamon . II. Myrrh is a rare and rich Perfume , a fit Present for a King ; hence the wise Men of the East honoured Christ with Myrrh at his Birth . III. Myrrh hath a preserving Quality ; it keeps things from corruption , putrifying , and rotting . Hence the Friends of Christ brought Myrrh , Aloes , and other Spices , for the embalming of his Body after his Crucifixion . IV. Myrrh hath a beautifying quality . The Virgins that prepared themselves for Ahasuerus , made use of Myrrh . 'T is good to take away the Wrinkles from the Face , and to make the Skin smooth and shining . V. Myrrh , that which is the right and true Arabia Myrrh , is not easily known by the Vulgar , as Pliny notes . Many cannot make Judgment about it ; some take the false Indian Myrrh , that grows upon a Thorny Plant , for the right Sort. VI. Myrrh hath a healing quality : Physicians make use of it for the removing of several Distempers . Pliny says , it dries up Rheums , clears the Voice , helps the ill Savour of the Breath , &c. VII . Myrrh was the first and principal Ingredient of the holy anointing Oil , that was appointed to be made use of for the anointing of Aaron , the Tabernacle , and the Pertinents thereof . 'T is called a Bundle , or ( as Ainsworth reads it ) a Bag of Myrrh : 1. To denote the Plenty or Fulness of that odoriferous Gum. 2. A Bundle or Bag keeps things safe that are of worth : The Soul of my Lord shall be bound in the Bundle of Life , with Jehovah his God. Parallel . I. JEsus Christ hath a perfuming Virtue . See how the Church describes him for his Fragrancy : Who is this that cometh out of the Wilderness , like Pillars of Smoak , perfumed with Myrrh and Frankincense , with all the Powders of the Merchant ? We read of the sweet Scent of the Church ; but how comes she to smell so rarely , but from the Communication of the sweet Graces of Christ to her . Sinners are very unsavoury , until this Myrrh-Tree has dropp'd upon them . II. Christ is the richest and purest Perfume Heaven and Earth can afford ; none so sweet . How fragrant is he in the Nostrils of God the Father ! He even ravishes the Senses of Angels and Saints , makes us , and all our Duties , as sweet Odours unto the Father . III. Christ hath in him a preserving Quality or Power ; were it not for that Life he has communicated to us , and the rest of Mortals , how soon would our Bodies rot ? But in a special manner he preserves our Souls . Sin is of a rotting , stinking , and putrifying Nature , compared to a Leprosy , and filthy Sores ; now if Christ did not drop daily a little of his Myrrh , I mean , the Grace of his Spirit , into our Souls , how loathsom should we soon become ? IV. Jesus Christ makes every Believer beautiful ; they have no Comeliness but what he has put upon them . 'T is he that makes their Faces to shine , who takes away every Spot and Wrinkle , and presents them a perfect Beauty in the Father's sight , by imputing and imparting of Righteousness unto them through Faith. V. Christ , the true Christ of God , is not easily known to the ignorant ; many take a false Christ for the true Christ. Some are so blind , that they think the Light which is in every Man , the Light of natural Conscience , is the Christ of God , and Saviour of the World. VI. Jesus Christ hath many medicinal Virtues ; By his Stripes we are healed . He dries up all evil and offensive Rheums ; makes Prayer , the Breath or Breathings of the Soul , savoury ; clears the ●●oice , and helps our Infirmities , by which ●●eans we pray more elegantly and ferven●●y , in the Spirit ; takes away all Impediments , so that our Prayers are heard and accepted by the Father . VII . The Spirit of Christ , and Graces thereof , are compared to Oil : He is the Myrrh-Tree , from whence the Divine Oil flows , wherewith the Ministers and Saints of God are more or less anointed . See Oil of Gladness . 1. In Christ is abundance of Divine Sweetness ; not a Sprig or two , but a great Bundle ; not two or three Grains , but a Bag filled with it , or a Bundle of heavenly Myrrh . 2. Whatever is good in Christ , is laid up safe . Believers may waste or lose much of the Grace of Christ in them ; but none of that which is bound up in this sacred Bundle can be lost . METAPHOR . I. MYrrh has some Dregs in it , tho never so purely refined . II. Other Myrrh may be bought for Money . III. Other Myrrh will lose its Virtue , if kept over-long . IV. The Myrrh-Tree doth not always drop ; this Gum distills but at certain Seasons of the Year . Disparity . I. IN Christ is no Dregs , no Sin , nothing but what is invaluably precious . II. All the Riches of both the Indies can't purchase one drain of this Divine Myrrh . III. Christ's Virtue is ever the same . IV. Christ , the spiritual Myrrh-Tree , is always dropping . Application . 1. CHrist is a precious Jesus , and saving Grace worth the prizing ; 't is like to sweet-smelling Myrrh . 2. What a Mercy is it to have our spiritual Senses so exercised , as to discern between things that differ ? 3. What Eyes do they see with , that despise and slight Jesus Christ ? This Bundle of Myrrh , this Rose of Sharon , this Lilly of the Vallies , is not so much regarded by the most of Men , as a Bundle of Thorns and Briars . 4. You that love a sweet Smell , here is a precious Perfume for your unsavoury Souls : Notwithstanding all your rare Gums , Odors , and fragrant Flowers , Spices , and choice Powders , you will smell ranck and unsavoury in the Nostrils of God , if you have not this Bundle of Myrrh to perfume your Souls and Services . 5. If Believers receive all their Graces and Sweetness from Christ , let them make grateful Acknowledgments thereof to Him. Christ the Saints Wedding-Garment . Mat. 22.11 , 12. And he said unto him , Friend , how camest thou hither , not having a Wedding-Garment ? &c. THIS Text , is part of the Parable of the Marriage ; Mat. 22. And the Word Parable , is thus expounded by Jerome , Tom. 3. Epist. 51. ad Algasiam q. 6. p. 359. Parabola , hoe est , Similitudo quae ab eo vocatur , quod alteri , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hoc est , assimilatur , & quasi umbra praevia Veritatis est . A Parable , that is , a Similitude so called , because it is like another thing , and is as it were a previous shadow of Truth . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to compare or liken , it answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mashal . In the New Testament it signifies an Enigmatical , or Allegorical Comparison , &c. For further account , the Reader is referred to the Place where we treat of Parables . The Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( the Wedding-Garment ) is borrowed from a custom among the Ancients , where every Guest at that Solemnity , was arrayed in a Habit peculiar only to such Feasts , and such as wanted it were accounted Intruders , viz. such as without any Right thrust themselves in . Now in this Parable all Orthodox Expositors affirm , that by the King , ver . 2. we are to understand JEHOVAH ; by his Son , the Messiah ; by his Servants , the Ministers of the Gospel ; by such that found pretences of Absence , worldly-minded Persons , that prefer their temporal Pleasures before Grace and true Religion ; by the Invitation of the Guests , the calling of the Gentiles , &c. by him that wanted the Wedding-Garment , Hypocrites , or such as have not put on Christ spiritually , ( that is , are not clothed with his Righteousness by Faith ) whose doom is damnation , ver . 13. All the best Expositors agree , by the Wedding-Garment is intended Christ's Righteousness , or Imputed Righteousness , which is put on the Soul by Faith for Justification . For the further demonstration hereof , see the following Parallel . METAPHOR . I. THe use and necessity of Garments came in by the Fall , Adam in Innocency had no need of them . II. Garments are to cover Nakedness , that Shame and Deformity may not appear to others ; for this reason did our first Parents sew Fig-leaves together to cover themselves , and from hence God afterwards made them Coats of Skins , &c. III. Garments differ much in Worth and Excellency , we read in Scripture of filthy Garments , and likewise of glorious Apparel . IV. Garments are for Ornament , they set off natural Excellency , making Men and Women appear very lovely and amiable in the eyes of others . V. Garments are of great Utility in respect of Defence , they secure us from many Hurts and Dangers , which naked ones are exposed to ; they are Munimenta Corporis , they are as light Armor to the Body in the Winter , they save the Body from peircing Cold ; in Summer they preserve and defend from parching Heat : every Blast would pinch us , were it not for our Garments , every Thorn would scratch us , every Blow would bruise us . Robinson . VI. Garments are prepared and made fit for the Person that is to wear them , or otherwise they are not comely . VII . When a Person puts on a Wedding-Garment , all other Garments are laid aside as invaluable , and unseemly for a Bride to have on . VIII . A Wedding-Garment is usually very rich , if provided for a Person of Honour , a Princess or some great Heiress . IX . A rich and glorious Wedding-Garment , is put on as a sign of Joy , and a good Day . X. Those who were invited to a Marriage amongst the Jews , as History tells us , if they had not on a Wedding-Garment , they were not entertained , nor suffered to be amongst the Guests , but were ( if observed ) turned out of the Wedding-Chamber . XI . The Bride that is gloriously cloathed , and adorned in her Marriage-Robes , is delighted in , and rejoyced over by the Bridegroom . Parallel . I. THe necessity of Christ and his Righteousness , came in by original Depravity . Man in Innocency had no need of a Saviour , was perfect and wanted nothing . II. Christ is the Souls Spiritual Cover . 1. He hides all our natural Filthiness . 2. He hides and covers all our actual Sins and Pollutions . 3. He covers all the Spots of our Holy Duties . The Cherubims under the Law covered the Mercy-Seat , the Mercy-Seat covered the Ark where the two Tables of the Decalogue lay : this Mercy-Seat did typify Christ. Jesus Christ covers all the Sins which Believers commit against the Law of God. He delivers us from the Curse and Accusation thereof . Hence 't is said , God beheld no Iniquity in Jacob ; he doth not see it to impute it , because it is hid under the covering Mercy-Seat , Jesus Christ. III. All our Righteousness is as filthy Raggs ; and in another place compared to a menstruous Cloth ; our best Services are grievously defiled and polluted with Sin. But Christ is a glorious Robe , his Righteousness is of inestimable Value , glorious Apparel , which by Faith all true Believers are cloathed with . IV. Christ's Righteousness put on the Soul by Faith , is the most beautiful Ornament , that ever Mortals were adorned with , this makes Men and Women amiable and very comely in the Eyes of God , and Holy Angels . V. The Lord Jesus , cloathing us with his Righteousness , defends us ; 1. From Sin , Sin hath not Power and Dominion over us , it cannot bear sway nor hurt the Soul , because Christ hath condemned it in the Flesh. 'T is a vanquish'd wounded and crucified Enemy . 2. Christ defends us from the smarting Pricks and Checks of Conscience , when for want of Light , a Believer is accused and condemned , and is driven almost into despair . Christ's Righteousness is a glorious Garment to guard and keep off Conscience from mauling , breaking and bruising of him in pieces ; through Christ Saints obtain Deliverance . Come to me all ye that labour , and are heavy laden , and I will give you rest to your Souls . — My Grace is sufficient for thee . 3. Christ defends us from the fiery Darts and cruel Assaults of Satan . This roaring Lion would tear us in pieces , if this impenetrable Garment were not between his Teeth and our Souls . His fiery Darts would stick to the very Heart , did not this Garment blunt and dead them . Notwithstanding all the Malice and Rage of the Devil ; he cannot destroy us , because we are cloathed with Christ's Righteousness , and have the Lord Jesus to be a Cover for us . 4. Christ defends us from eternal Wrath. God is to all that are naked ( to all that have not Christ on for Cloathing ) a scorching and consuming Fire , the hottest Flames cannot touch the Body till they have burn'd the Garments ; but Wrath cannot seize any more upon Christ , he hath overcome it , and quenched its Burning ; he hath lain under it once for all , and therefore it cannot seize on a Believer , who is circled about with Christ , and with his Righteousness as with a Garment . The Fire cannot burn the Man whilst the Screen is between him and the Flame . Jesus Christ is a Believer's Screen , which stands continually between him and the devouring Flame of God's Anger . Robinson . VI. Christ's Righteousness prepared for Believers , is made fit for the Soul , it answers to the Law and Justice of God , it every way suits , accommodating every Part , leaving none uncomely nor uncloathed in the sight of God. VII . When a Soul puts on Christ's Righteousness by Faith it lays aside its own Raggs , having no Confidence in the Flesh : if a Man is not stript of all Hopes , Trust , and Reliance , in respect of his own Righteousness , he will not seek for another , neither can he put Christ on , for Christ is the ( only ) Garment for such who are naked , and see an absolute necessity of that which is by Faith in order to their being accepted in the Eyes of the Bridegroom . VIII . Christ's Righteousness is a very rich and glorious Robe , curiously wrought , the Person for whom it is provided , being nobly descended , born from above , and espoused to the Prince of Heaven and Earth . I cloathed thee with Embroidered Work , and covered thee with Silk ; I decked thee with Gold , and thy Ra●●ment was of fine Linen . The Kings Daughters were among the Honourable Women . Psal. 45.9 , — 13. Vpon thy Right-hand did stand the Queen in Gold of Ophir . IX . The Righteousness of Christ put on by Faith , signifies Joy , and a good Day ; the Soul that is cloathed with this Robe of Righteousness , that Beautiful Garment of Salvation , hath infinite cause of Joy and Gladness ; hence saith the Apostle , — as sorrowful , yet always rejoycing . Rejoyce in the Lord always , and again , I say , rejoyce . Phil. 4.4 . X. Those that have not the Spiritual Wedding-Garment in the day when our Bridegroom comes , shall not be entertained amongst Christ's Guests , but shall be put out of the Wedding-Chamber , and turned into Eternal Darkness . And when the King came in to see the Guests , he saw there a Man that had not on a Wedding-Garment : And he said unto him , Friend , how camest thou in hither , not having on a Wedding-Garment ? And he was speechless . Then said the King to his Servants ; Bind him hand and foot , and take him away , and cast him into utter Darkness , there shall be weeping and wailing , and gnashing of Teeth . Mat. 22.11 , 12 , &c. XI . That Soul that hath this Wedding-Garment on , that is cloathed and adorned with Christ's Righteousness , that is justified and accepted by Faith ; the Lord Jesus takes great delight in , As a Young-Man who marrieth a Virgin , &c. And as a Bridegroom rejoyceth over the Bride , so shall thy God rejoyce over thee . Isa. 62.5 . METAPHOR . I. A Garment can cover but one at once , it can't cloath several Persons . II. Every material Garment will not serve to cover every part of the Body : that which is proper for the Head , will not cover the Loins , and that which fits the Body will not fit the Feet ; every part of the Body hath a distinct cloathing which is only proper for it self . III. There is not one particular Garment that serveth for all uses for the Body ; some Robes are good for Covering , but are not for Beauty ; other Garments serve for Ornament , but they do not serve for Defence ; some Garments are good to wear in cold Winter-Weather , but not good for the Heat in the midst of Summer . Persons of Ability have several Garments for several uses , because there is no one Garment good on all occasions . IV. No one Garment will fit all Bodies ; that which sits decently on one Sex , would be uncomly on another ; that which will fit a Child will not fit a Man , that which is proper for a Prince will not become nor suit a Subject . V. Other Garments may be pierced , a Sword may be thrust through them , they may be spoiled , burnt or cut to pieces . VI. All material Garments may be corrupted , Moths may eat them , they may be worn out by using and turn into Raggs , even the strongest Garments that ever were made . VII . The best and richest Wedding-Garment that ever was made , the Price thereof may soon be accounted and easily reckon'd up . VIII . Other Garments may be stained , catch Spots and Dirt , and many ways be defiled . Disparity . I. THis is a large Garment , the Robe of Christ's Righteousness can cover many , though they be at never so great a distance . Should I say , saith Bernard , That Christ's Righteousness will not serve for him and me ; Non est pallium breve quod duos operire non potest . All the Elect of God tho they live in several Nations , tho they be a Multitude which no Man can number ; yet they are cloathed , and sufficiently , with this one Garment . I saw a Wonder in Heaven , a Woman cloathed with the Sun. This Woman is the Church of God , this Sun is Jesus Christ , the Sun of Righteousness ( as he is called . ) All Believers are covered , cloathed and adorned with one and the same Garment , and every one hath it as an entire Garment to himself . II. This Spiritual Garment fits every part , Christ is a Diadem , or Crown upon the Head , and Shooes for the Feet . Christ's Righteousness is a compleat suit of Apparel from head to foot ; the Soul that hath this Wedding-Garment on , is perfectly and compleatly cloathed . III. This spiritual Garment is for all Uses , and all Seasons , 't is both for Covering and Ornament ; 't is as proper and necessary in Winter as in Summer , and in Summer as in Winter ; 't is good for the Travellor , 't is the Labourers Garment , 't is the Souldiers Garment , 't is good to fight in ; it is the Princes Garment , yea , and the Subjects Garment , it is the Christians Garment , it is very light and pleasant to walk in , and yet thick to defend from Stormy Weather . Christ suits all occasions , states and conditions of the Soul or Souls that have an Interest in him . He is made of God unto us Wisdom , Righteousness , Sanctification and Redemption . 1 Cor. 1.30 . IV. This Spiritual Garment , the Righteousness of Christ is as fit for one as for another , it is as fit and as proper for the Peasant as for the Prince ; the same Garment here that is for the Man , is for the Woman , for the Child as for the Father . There is neither Barbarian , Scythian , Jew nor Gentile , Male nor Female , Bond nor Free , but ye are all one in Christ. The Righteousness of Christ is a fit Garment for the Souls of Men , there is no Soul too big , no Soul too little , none too small , none too great for Christ's Righteousness to array and cover . V. But this Garment no Dirt nor Spear can pierce or enter into , no Devil can tear nor rend it , nor can all the powers of Hell , Sin or Darkness burn or destroy it . VI. But this Spiritual Garment is durable and lasting , the Moth cannot corrupt nor consume it , it never grows old , nor can it be worn out , 't is as fresh and as beautiful at the last as at the first putting on . VII . The worth and price of this Wedding-Garment can never be valued , 't is worth Millions , yea thousands of Millions , the Riches of the whole World are nothing in comparison of it . What would a Christless Soul give , in the great Day for this Robe , viz. to be cloathed with Christ's Righteousness ? VIII . This Robe cannot be defiled , the Garment of Sanctification may take Spots ; hence we read of some who had their Garments spotted with the Flesh ; and of others , who had not defiled their Garments ; but a Christians Wedding-Robe can sustain no Pollution ; the Life of Christ was without Spot , his Righteousness pure and perfect , which Saints are cloathed with in respect of Justification : hence Christ calls his Love , his Dove , his undefiled One. Thou art all fair , my Love , and there is no Spot in thee . See Metaphor , Christ a Garment for Sanctification . Inferences . I. THis shews the miserable State of those that are without Christ , such have not on the Wedding-Garment , they want that excellent Robe that renders the Godly Person amiable in the Bridegroom's sight ; and all that have it not on , shall be shut out of the Wedding-Chamber . II. It shews also the happy and blessed Condition of all sincere and godly Ones . See Garment of Sanctification . Christ the Bright and Morning Star. Rev. 22.16 . I am the Root , and Off-spring of David , and the Bright and Morning Star. MOrning Star , in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Star of exceeding Brightness , Metaphorically signifies , the shining Light of the paths of the Just. Prov. 4.18 . ( where the Hebrew word is Lucifer , for the Morning Star ) so Job 11.17 . A fuller Knowledg of God by inward Illumination . 2 Pet. 1.19 . The King of Assyria . Isa. 14.17 . The glorious Light of Eternity . Rev. 2.28 . ( see Dan. 12.3 . 1 Cor. 15.41 , 42. ) Lastly , Christ the Saviour of the World. Rev. 22.16 . for which see Phil. Sacra . chap. 8. of an Anthropopathy , and the following Parallel . METAPHOR . I. THe Morning Star is a very solid Light , without twinkling , corruscation or sparkling , as other Stars do . II. The Bright and Morning Star is the Harbinger to the greatest of natural Joy ( viz. ) rising of the Sun , what doth the Earth desire more ? III. The Morning Star is a great Ornament to the Heavens : this is so visible , that it needs no Instances to prove it . IV. The Morning Star is a very pleasant Object to all that have Eyes to behold it and love the Light. V. The Morning Star is esteemed not a little useful to guide Mariners when they have lost the light of their more common Guide , ( viz. ) the Pole Star. VI. The Morning Star is by Astronomers accounted a Star of the first Magnitude . VII . The Morning Star is observed to be a terror to Thieves and evil Men , when they see this Sun of the Morning appear they haste away to hide themselves , lest the light of the Day should overtake and discover them . VIII . The Morning Star ( as other Stars ) is fixed in its Orb , wherein it performs a constant Motion . IX . The Morning Star gives most Light just before break of Day . X. It is the Opinion of some , that the Morning Star doth send forth very blessed Influences upon those Bodies that are under its Dominion . XI . The Morning Star doth chiefly govern pleasant and delightful Plants . XII . The Morning Star is accounted the master Planet , for Moderation , said to cause gentle Storms in Winter , and moderate Heat in Summer . XIII . The Morning Star is said to be the cause of Beauty . XIV . The Morning Star doth most Service in Winter , because the greatest part of that Season is Night and Darkness . XV. The Morning Star hath an honourable Name , it is called the Son of the Morning . XVI . The morning Star is known to be the Evening Star as well as the Morning Star , and in both respects is useful to the World. XVII . The Morning Star , tho it may be obscured by Mists , Fogs , Clouds , and dark Vapors ; yet nothing can hinder its Course , but it constantly keeps its Motion and Circle in the Heavens , cannot be prevailed against by any malignant Power whatsoever . Thieves and evil Men like not its Appearance , yet cannot obstruct its Motion in the Firmament , nor stop its Light from shining on the Earth . XVIII . The Morning Star , as it hath those Properties and Excellencies already exprest ; so lastly , it exceeds all other Stars for Brightness and Glory . Parallel . I. THe Lord Jesus is a very solid Light , whose Glory is not like others who have their Intermissions ; but he abides steady , his Glory and Bright-shining is always alike , his whole course of Life was as if it had been but one continued Act of Goodness ; He is the same in the Morning , Noon and Night ; Yesterday , to day and for ever . Heb. 13.8 . II. Jesus Christ he is the Harbinger of the great Joy to all Nations . How joyful was that time , when the Day-spring from on high did first visit us ? The People that sat in Darkness , saw great Light , and to those that dwell in the Vallies of the shadow of Death , great Light is risen , &c. His coming was the fulfilling of God's gracious Promise unto the Fathers , and as the blessed manifestation of God's rich Favour and good Will to Man ; he is also the Fore-runner or the Harbinger of that Dominion that the Just shall have in the Resurrection , the morning of the longed-for Day . The path of the Just is as a shining Light , that shineth more and more to the perfect day . Prov. 4.18 . The upright shall have Dominion over them in the Morning . The Night is far spent , the Day is at hand . This ( above all others ) is the day that the Lord hath made ( for good Men ) therein to rejoyce and be glad . Psal. 118.24 . III. Jesus Christ is not only an Ornament to the Christian Church and Profession , far beyond what Moses was to the Jews ; but even to Heaven it self , and the Holy Angels , who did not a little rejoyce at his ascending into Heaven . God is gone up with a shout , the Lord with the sound of a Trumpet ; sing Praises to our God , sing Praises . Psal. 47.5 . IV. Jesus Christ is a very pleasant Object to Men that are spiritually inlightned ; therefore it is that they do ardently desire to be near him , and with him where he is . David , tho he had not so clear a sight and prospect of this bright and morning Star , as Men have under the Gospel ; yet that prospect he had , made him use this pious Prayer ; O when shall I come and appear before God! Psal. 42.2 . Then shall I be satisfied when I awake with thy Likeness , &c. Psal. 17.15 . I have a desire ( saith Paul ) to depart and to be with Christ , &c. Phil. 1.23 . Those that look for him do also cry , Come Lord Jesus , come quickly . V. Jesus Christ is highly esteemed by all that sail Heaven-wards , no steering the right Course without him ; He gives good Assurance to all that follow him , they should not abide in Darkness , but have the Light of Life . The Following of Christ Jesus is the most certain way to avoid the Rocks , the Sands , and the Hands of all spiritual and temporal Enemies . VI. Jesus Christ is really the most excellent and chiefest Light that ever God set in the Church ; Moses and the Prophets , John Baptist , and the three Beloved Apostles , Peter , James and John , and Paul who was most eminent , were shining Lights and glorious Stars , who adorned the Profession of the Holy Gospel ; but in all things this Bright and Morning Star infinitely surpassed them in Splendor and Brightness . VII . Jesus Christ is a great Terror not only to wicked Men , but wicked Angels , to all that love Darkness more than Light , they hate him and fear him , they consulted against him , and more times than once attempted to pluck this Star out of the Firmament , that so they might walk in Darkness , carry on their black Designs and Deeds without discovery . Satan attempted his Destruction from the Pinacle of the Temple , sets a Squadron of the black Regiment to resolve upon his Death , knowing him to be the Fore-runner of the Day , which Thieves and Robbers cannot endure ; Come , let us kill the Heir , &c. They hate the Light , come not to it , lest their Deeds should be reproved . They led him to the Brow of the Hill , that they might cast him down headlong . Luk. 4.29 . The evil Angels thought he came too soon , Why art thou come to torment us before the time ? VIII . Jesus Christ is constant in his Orb or Station , he is a Priest for ever , a Prophet to guide for ever , a King to govern for ever ; he leaves not his Office as inconstant Men do , but makes good his Word as settled in Heaven . And lo I am with you always , to the end of the World. Mat. 28.20 . I will never leave thee nor forsake thee ; or leave thee to a forsaking . IX . Jesus gave a great Light unto the World by the Ministry of John , by the Appearance of himself , and by the Ministry of the Apostles and their immediate Successors . But the greatest Light is reserved to the flying of the Angel through the midst of Heaven with the everlasting Gospel , before the great and notable Day come , wherein the whole Earth shall be lightned with his Glory , both Jews and Gentiles shall acknowledg the Blessed Messiah . Arise and shine , for thy Light is come , the Glory of the Lord is risen upon thee . The Gentiles shall come to thy Light , and Kings to the Brightness of thy rising . Isa. 60.1 , 3. The Earth shall be filled with the Knowledg of the Glory of the Lord , as the Waters cover the Sea. Hab. 214. X. Jesus doth send forth very blessed and sweet Influences upon the Bodies and Souls of Men that are under his gracious Rule and Dominion ; it is he who sends down the Holy Ghost . If I go away , I will send you another Comforter , the Spirit of Truth , &c. Joh. 16.7 , 8. XI . Jesus Christ , tho all Power in Heaven and Earth be given unto him , by whom Kings raign and Princes decree Judgment and Justice , Nobles rule , even all the Judges of the Earth , Who is King of Kings , and Lord of Lords ; yet his chief Rule and Government is over the pleasant and delightful Plants , the Saints who are on the Earth , the Excellent in whom is all his delight ; 't is they that hear his Word , obey his Voice , and do his Will , &c. The hundred forty and four Thousand are pleasant and delightful ones ; ( 1. ) The Father's Name is upon them ; ( 2. ) They are not defiled with Women ; ( 3. ) They follow the Lamb whithersoever he g●●eth . These are governed by the Lamb. XII . Jesus Christ is the Master of all Moderation both for soft Words and gentle Instructions , who by good Doctrine did so eminently qualify his Followers , that he fitted them for every Season , when cast down , he comforted them with good Words and Promises : Let not your hearts be troubled ; ye believe in God , believe also in me . If I go away , I will come again and receive you to my self , that where I am , you may be also . Joh. 14.1 , 3. When hot and fiery , he cools and abates Choler . You know not what Spirit you are of . The Son of Man came not to destroy Men's Lives , but to save them . Love your Enemies . Learn of me , for I am meek and lowly in heart , and you shall find Rest for your Souls . XIII . Jesus Christ is really the cause of all Beauty to the true Church , and to all the Members thereof . 1. In respect of Imputed Righteousness , by which they are justified . 2. In respect of Grace and Vertue , by which they are adorned . 3. In respect of Good Life and Conversation , which arises from his Spirit , Doctrine , and good Example . By him all that believe are justified — But the fruits of the Spirit are Love , Joy , Peace , Long-suffering , Gentleness , Goodness , Faith , Meekness , Temperance . Gal. 5.22 . You are compleat in him , who is the Head of all Principalities and Powers . XIV . Jesus Christ doth greatest kindness in the Winter , or dark time of the Church ; then it is he maketh Intercession , manifesteth Care , and sends Relief and Succour to the Saints , performs all the parts of a merciful High-Priest and Mediator : but when the Winter is past , the darkness gone , and the night quite spent , then his Office of Priesthood and Mediatorship shall cease ; Then shall the Son deliver up the Kingdom to the Father , and God shall be All in All. 1 Cor. 15.24 . XV. Jesus Christ hath a very honourable Name , Jesus which is Saviour , Christ which is Anointed ; The Son of God , the only begotten , well beloved ; the Emanuel , God with us ; and he hath a Name above every Name . Thou shalt call his Name Jesus , for he shall save his People from their Sins . The Rulers set themselves against the Lord and his Anointed . And we believe thou art Christ the Son of the Living God. God is gone up with a shout . This is the true God , and Eternal Life ; Lord of all , Lord of Glory , Prince of Life , Prince of Peace , Prince of the Kings of the Earth . The day-Star from on high , that bringeth Life and Immortality to light , by the Gospel . He hath by Inheritance obtained a more excellent Name than the Angels . XVI . Jesus Christ is Omega as well as Alpha , the Finisher as well the as Author or Beginner of our Faith ; the Re●●egard , as well as the Captain of our Salvation ; gives the latter , as well as the first fruits of the Spirit ; trains as well as conducts ; he rewards according to the Works of Piety and Goodness , as well as he commands to do them ; he concludes this day of Grace when he comes to judg , as well as he began it when he came to save . He ushers in the dismal night of Darkness to the wicked , as well as he ushers in the day of glad Tidings and great Joy to the Righteous ; He appears after the going down of the Sun and shutting up of Mercy , as well as before the rising of the Sun , and clear approach of Mercy ; He is a Harbinger to Captivity , as well as to the year of Jubile and Deliverance ; He sends down to Hell and Darkness , as well as as sends up to Heaven and Glory . I am Alpha and Omega , the Beginning and the End. Looking unto Jesus the Author and Finisher of our Faith. XVII . Jesus Christ , and the Light of the Gospel , altho sometimes obscured by the means of misty foggy Clouds , Powers of Darkness , Ignorance , Unbelief and Heresy ; yet nothing can hinder his Course , but he constantly keeps his glorious Circle in his Dispensation , and keeps a continual Motion in a way of Divine Providence , until the time of his Kingdom and Patience is over . He that hath promised to come , will come , and will not tarry . The Lord whom you seek , will suddenly come to his Temple . Behold , I come quickly , and my Reward is with me . He cannot be prevailed against by any malignant Powers of Earth or Hell. Herod , Pontius Pilate , the High-Priest , the whole body of the Jews , the Romans , Mahomatans ; and Papists that hate him and his glorious Appearance , cannot obstruct his Motion and Operation in the Church or World , nor in any-wise extinguish his Light from its glorious Splendor . Hereafter shall you see the Son of Man coming in the Clouds of Heaven with Power and ●●reat Glory . 'T is hard for thee to kick against the Pricks . The Disciples waxed bold and multiplied . The Blood of the Martyrs was the Seed of the Church . O Galilean ! thou ●●a●● overcome me , saith wicked Julian . On this Rock will I build my Church , and the Gates of Hell shall not prevail against it . The Administration of Christ is like the Path of the Just , that sh●●neth more and more to the perfect day . Of his Kingdom there shall be no end , upon the Throne of David , to order and establish it with Judgment and with Justice from henceforth , even for ever . XVIII . Jesus Christ in all that hath been or can be said , exceeds in Brightness and Glory ; for ( as hath been manifested ) he is the Brightness of his Father's Glory , in which respect he exceeds Angels and Men , for tho he was the Off-spring of David , yet he is the Bright and Morning Star. METAPHOR . I. The Morning Star did not make it self , nor other Stars . II. The Sun , and Morning-Star , are two things ; for the Morning-Star is much inferiour to the Sun in light and glory . III. The Morning-Star gives but external light to the corporal sense . IV. The Morning Star gives light only in the night , but loseth its glory when the Sun ariseth . V. The Morning Star gives Light only to the visible World. VI. The Morning Star shall fall from Heaven , or be dissolved at the general Conflagration of the World ; the Heavens and the Earth that now is are reserved , &c. Disparity . I. JEsus Christ the Bright and morning Star , made the Orbs wherein the Stars are fixed , with the Sun , Moon and all the World besides . And thou Lord , in the beginning didst lay the Foundations of the Earth , and the Heavens are the Work of thy Hands . II. Jesus Christ thought it no Robbery to be equal with God. And he is not only the bright and Morning-Star , but also the Sun of Righteousness , ( see Sun. ) the brightness of his Father's Glory , and the express Image of his Person , and he upholds all things by the Word of his Power . III. Jesus Christ gives internal light , which illuminates the Minds and Souls of all Believers . This is the true Light , who is not only the Light of the World , but delivereth also all those that truly follow him out of darkness , and bestoweth on them the Light of Life . IV. Jesus Christ giveth light continually , and can never lose his Glory , because a greater Light than he cannot arise ; The night and the day are alike to him . The Light shined in Darkness , and the Darkness comprehended it not . He is the Lord that is an everlasting Light. V. Jesus Christ gives Light to the visible and celestial too , to this World , and to the World to come , or heavenly Jerusalem , which City hath no need of Sun or Moon to shine in it , but the Lord God and the Lamb is the Light thereof . Ye are come to Mount Zion , to God the Judg of all , and to Jesus the Mediator . VI. Jesus shall never fall from Heaven , nor be dissolved , but abide and continue when the Heavens shall be no more . And thou Lord , hast laid the Foundations of the Earth , and the Heavens are the Work of thine own Hands : they shall wax old as doth a Garment ; and as a Vesture shalt thou shalt fold them up , and they shall be changed ; but thou art the same , and thy Years fail not ; Jesus Christ the same , yesterday , to day , and for ever . Inferences . I. WHat great Love doth God bear ? and what Care doth he take of Believers ? in placing such a Star as Jesus Christ is , to be a Light unto them , to direct them how to steer their Course in the darkest time , so as to miss all dangerous Rocks and Sands , and to arrive in safety at the desired and longed-for Haven . II. How safe are they that do always steer their Course by his Light , and follow his Conduct ? they shall not be at a loss in their Journeys or Voiages , nor suffer Shipwrak by Rocks , Sands or Storms , but shall have the Light of Life , shall never perish . Believe in the Lord Jesus , and thou shalt be saved . III. This may shew also the certainty of their perishing in the Dark and in the Deep , that continue their Course to the end of their Voiage without the Light and Guidance of this Bright and Morning Star. This is the Condemnation , that Light is come into the World , and Men love Darkness rather than Light , because their Deeds are evil . VI. Hence all true Christians ( that have experimentally enjoyed Inlightnings , Refreshings , and Conduct by Jesus Christ , as the Bright and Morning Star ) may be stirred up and perswaded yet more and more to look unto Jesus , who is not only the Author and Finisher of their Faith , but causeth his Glorious Light to shine upon their Path ; by reason whereof , the nearer they approach to the end of their joyful Journey or Race , the more and more will the Light shine unto the perfect day . Take you heed therefore to that more sure word of Prophecy , as unto a Light that shineth in a dark place , until the Day dawn , and the Day-Star arise in your Hearts . V. Lastly , If Christ be the Bright and Morning Star ; then let us look and wait for the Day , which he is the fore-runner of ; seeing the Morning Star hath appeared and is up , be sure the Day is at hand , and a glorious Day it will be to them who are ready and prepared for it . The Coming of Christ compared to the Coming of a Thief in the Night . 1 Thess. 5.2 . But you your selves know perfectly , that the Day of the Lord so cometh , as a Thief in the Night . THere are various Opinions concerning the Day of the Lord , or the Coming of Christ , spoken of , Mat. 24. Luke 21. 2 Pet. 3.9 , 10. and in this Text. But if the Scope of the Text be but carefully considered , it will clearly appear , that the Coming of Christ here spoken of , is his Coming at the last Day to Judgment , when the Dead shall be raised . Read the latter part of the fourth Chapter , &c. Why the Day of the Lord is compared to the Coming of a Thief in the Night , will appear by the following Parallel . Simile . I. THe coming of a Thief in the Night , is with a design to circumvent an unwatchful House , and to take his Prey . II. A Thief comes provided for his purpose , with a resolution to fight , and Instruments to make way to his Design , Keys to unlock Doors , Bars to break them open , or the like . III. A Thief comes at a Time when all is still , and People are least thoughtful of Danger , but are careless , at ease , even asleep upon their Beds , thinking themselves secure , till they are invaded , and their Goods taken away . IV. The coming of a Thief into a House puts the careless Family into a great Fright , when they see themselves surprized , and cannot tell how to help it . V. The approach of a Thief in the Night , makes the poor amazed Family to forget all their former Pleasures and Enjoyments , and expect no more than their Lives for a Prey , and glad would they be of them too . VI. At the coming of a Thief in the Night , Execution is oftentimes done , to the Ruin of the People where he comes . Parallel . I. THe Coming of Christ , or Day of the Lord , will be with design to circumvent the careless Professors , who sleep in a sinful secure State , as if there was no God to fear , no Jesus Christ to look for , no Heaven to be sought , no Hell to be avoided ; to such he will come , and seize them for his Prey , to cut them asunder , and appoint them their Portion with Vnbelievers and Reprobates . II. Even so will the Lord Jesus Christ , at his second coming , be provided for his purpose , with Fire and Sword to accomplish his Design , which is to make a Desolation in the Earth : For by Fire and Sword shall the Lord plead with all Flesh , and the slain of the Lord shall be many . He shall be revealed from Heaven , with his mighty Angels , in Flames of Fire , &c. III. The Day of the Lord will come , when all is still , and the World least thoughtful of Danger , but are careless , eating , and drinking , and marrying , and sleeping , till the Heavens rend asunder , the Archangel utter his Voice , and the Judg himself come upon them : But as the Days of Noah were , so shall the coming of the Son of Man be . IV. The Day of the Lord will in like manner put the sleepy Generation ( that shall then be ) into a great and dismal Fright , when they see themselves on a sudden surprized , but know no way of Escape : Men startled , Women quaking , Beasts crying , but none to help them . Then they will say to the Rocks and Mountains , Fall on us , and hide us from the Face of him that sitteth on the Throne , and from the Wrath of the Lamb ; for the great Day of his Wrath is come , and who shall be able to stand ? V. The coming of the Day of the Lord will make the World much amazed , and forget all their former Pleaurses and Enjoyments , as if they had never been , and would gladly accept of their Lives for a Prey , or to be extinguish'd , or cease to be ; but alas ! 't is in vain , nothing but Hell and eternal Burnings remain for them , where they shall be always dying , yet never dead . VI. By the coming of the Day of the Lord , there will be such Execution done , as will be to the utter Ruin and Un-doing of wicked Men , who shall be stripp'd of all they have formerly set their Hearts upon , and would now give the whole World , were it in their possession , for so much Grace as would help them to Heaven , and save them from the dreadful Judgment . Simile . I. A Thief comes with a wicked Intent , to gratify his wicked Will unrighteously . II. A Thief 's coming may be prevented . III. The coming of a Thief is but to a few , and the Dammage he does is but to a few Families . Disparity . I. THe Lord cometh with a good intent , to fulfill his Father's Will , to save his People from all their Troubles , and to render Justice to God's Enemies . II. But the coming of the Day of the Lord cannot be prevented : The Day of the Lord will come , in which , &c. III. The coming of the Day of the Lord , and the dismal Effects of it , will be to all the Wicked : The Lord cometh with Ten Thousand of his Saints , to execute Judgment upon all , and to convince all that are ungodly , &c. Inferences . 1. REproof , 2. Caution , 3. Exhortation . 1. Reproof to ungodly Men ; that there should be such a Day to come , and notice given of such a thing , and they so heedless and careless about it . 2. Caution to the Godly , to take heed , and carefully mind the Counsel of Christ , and Warnings of his Servants , unto such a due Watchfulness , as may prevent the Danger of being found sleeping , and so the Day come upon them at unawares . 3. Exhortation to all , both good and bad , to make ready ; for only they that shall be found ready will go in with him into the Marriage-Chamber ; the Door will be shut against all others , whether Professors or Prophane : Be ye therefore ready , for at an Hour you think not of the Son of Man cometh . Christ the Judg of All. Acts 10.42 . And be commanded us to preach unto the People , and to testify , that it was He which was ordained of God , to be the Judg of Quick and Dead . THe Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Judg , is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to judg , which word has various Significations . And tho the word [ Judg ] is not brought here as a Metaphor , Christ being really and properly a Judg ; yet it being a Phrase alluding to earthly Judges , we shall ( for Edification sake ) run the Parallel , wherein are amply set forth the Qualifications and Properties , as well as the Authority of a temporal Judg , with the correspondent Analogy and Disparity , when applied to Christ , the Judg of ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the Living and the Dead . METAPHOR . I. A Judg necessarily supposes a People under a Law to be judged by ; for there can be no Action where there is no Object , nor any Exercise of Power , or Judicial Proceeding , without a Subject . II. A Judg is , or ought to be a Person fit for the Place and Office whereto he is called . 1. A Judg ought to be a Man of great Wisdom and Prudence . 2. A Judg is a Man of Knowledg ; 't is necessary that he should be well acquainted with all the Laws of his Sovereign . 3. A Judg is , or ought to be , a Man of Goodness , not subject to Anger , Malice , or Revenge ; and it is very requisite it should be so , otherwise great Dammage might ensue , upon the ill disposition of the Judg. 4. A Judg is , or ought to be , a Man of Justice and Impartiality , that will not respect Persons in Judgment , take Bribes , or know the Faces of any , tho never so great among Men. Aaron was not to know his Father nor Mother in Judgment . 5. A good and upright Judg is a Man of Courage and Boldness , will not say to the Wicked , Thou art righteous ; nor excuse the Faults of great Men through fear . III. The Place and Work of a Judg is grounded upon good Reason : 1. The Honour of the Sovereign . 2. The Reasonableness of Sovereignty or Authority . 3. The Justness of the Laws . 4. In respect of the Subject . IV. A Judg is appointed to his Place and Office ; he acts not of himself , but by Commission . V. A Judg hath his set Time or Days limited , wherein to keep a general Sessions , or hold a solemn Assize , for the Honour of his Sovereign Lord the King. VI. A Judg , when he hath received his Commission , and the set Day is come , hath power to summon all Parties concerned , and order all Offenders to appear before him in Judgment . VII . A Judg , after this great Appearance upon his Summons , enters upon his Work , which consists chiefly in three great Points : 1. To open the Law. 2. To examine Witnesses . 3. To arraign the Offenders . VIII . A Judg charges Matter of Fact in Judgment , and proceeds to clear Proof and Evidence , by a sufficient Number of proper Witnesses touching the same . IX . A Judg , by this Order and Method of Proceeding , keeps up the Honour of the Law , which he makes his Rule in all his Acts of Judgment . X. A Judg is very terrible upon the Seat of Judgment , in three respects : 1. He is cloathed with Majesty . 2. He hath very great Attendants ; as the Sheriffs , Justices of the Peace , and the Gentry of the County about him . 3. He passeth a solemn and fatal Sentence upon guilty Criminals . XI . A Judg hath the Command of Officers to see Sentence executed and pronounced , as Sheriffs , deputy Sheriffs , with Keepers of Prisons , and the like . Parallel . I. CHrist being called a Judg , doth clearly hold forth , that there are a People to be judged by him ; Before him shall be gathered all Nations . We must all appear before the Judgment-Seat of Christ. I saw the Dead , both small and great , stand before God. II. Jesus Christ infinitely excells all other Judges in respect of Fitness to this Office , or Excellency of Qualifications , as will appear by what follows . 1. Christ is wise , not only far beyond David and Solomon , but all the Angels in Heaven ; the Learned amongst the Jews admired his Wisdom : He is called ( as hath been often hinted ) the Wisdom of God. 2. Jesus Christ fully knows all Divine Laws , as well that which is written in the Heart of Man , as that which was written in Tables of Stone ; and then as to the Law of the Gospel , that is called the Law of Christ , because he gave forth all the Precepts contained there●●● 2. The Lord Jesus Christ is full of Goodness , full Proofs of which he gave before his advancement to his Dignity . He is not forward to accuse , is free from Anger , not subject to take advantage by the Weakness of an Offender , but ready to pity and forgive , if the Circumstances of the Cause will bear it : An Instance of which we have in what Christ said to the Woman taken in Adultery : He that is without Sin , let him cast the first Stone , &c. 4. The Lord Christ is a Man of Justice , that will not be flattered with fair Words . His Impartiality appeared in the days of his Flesh. He told Nicodemus , a great Ruler , that he must be born again ; called Herod the King a Fox . He told the Rulers of the Jews , that they should hereafter see the Son of Man sitting at the right hand of Power and Glory ; that is , as a Judg , to arraign them for their Injustice , Cruelty , &c 5. The Lord Jesus , tho he be a Lamb for Meekness , and a Dove for Innocency , yet he is a Lion for Bold●●ess and Courage , and in his time will shew himself so to be to all the Ungodly of the Earth , whether Kings , Captains , or mighty Men : They shall cry to the Rocks to fall upon them , and Mountains to cover them , to hide them from the Face of him that sits upon the Throne , and from the Wrath of the Lamb. III. The Work assigned to the Lord Jesus , as a Judg , is grounded upon the highest Reason : 1. The Authority of God the Father , who hath committed all Judgment into the hands of the Son. 2. The Reasonableness of his Authority : He gave to all their Being , and therefore may challenge a Right more than earthly Sovereigns , to sit as Judg over them . 3. The Equity of his Laws , which are holy , just , and good ; there is nothing amiss , no fault can be found in them . 4. In respect of his Subjects : God is not unrighteous , to forget their Work of Faith , and Labour of Love , &c. of the Godly : And 't is a righteous thing with him to recompense the Ungodly according to their Deeds : He shall render unto every Man , according as their Works shall be . IV. The Lord Jesus Christ is appointed to take the Place and Office of a Judg ; He acts not of himself , but by Commission from the great and mighty Potentate of the whole Universe . God judgeth no Man , but hath committed all Judgment to the Son. 'T is he that is ordained of God to be the Judg of the Quick and Dead . He hath appointed a Day , in which he will judg the World in Righteousness , by that Man whom he hath ordained . It is appointed unto Men once to die , and after Death the Judgment , to which end Christ shall appear the second time . V. In like manner is there a set Time , a certain Day limited , for the Lord Jesus , the great Judg , to keep a general Sessions , and hold a solemn Assize , for the Honour of the eternal God , called the Day of Judgment . It shall be more tolerable for Sodom and Gomorrah in the Day of Judgment , than for that City . VI. The Lord Jesus , as Supreme Judg , by virtue of his Authority and Commission , when the set Time is come , will summon the whole World , even all Offenders , to appear before his Judgment-Seat : The Time is coming , when all that are in their Graves shall hear his Voice , and come forth . The Trumpet shall sound , and the Dead shall be raised incorruptible . There shall be a Resurrection from the Dead , both of the Just and Vnjust . The Lord shall descend from Heaven , with a Shout , with the Voice of the Archangel , and the Trump of God , and the Dead in Christ shall rise first . We must all appear before the Judgment-Seat of Christ , &c. VII . The Lord Christ , immediatly after Summons , upon this great Appearance before his dread Tribunal , enters upon his last and great Work. First , to open the three great Law-Books , that Men have lived under , viz. 1. The Law of Nature , 2. The Law of Moses , 3. The Gospel-Law . The Judg being set , the Books are opened ; next in Order the Witnesses appear , and first those that gave the Laws ; and they are of three sorts : 1. God , that wrote the Law of Nature after an invisible manner on the Hearts of Men : I will come near you to Judgment , and be a swift Witness against you , saith the Lord. 2. Moses , that delivered the Law to Israel : There is one that accuses you , even Moses , in whom you trust . 3. The Apostles , that published the Gospel-Law , not to Jews only , but to the Gentile World : These will appear not only to judg the twelve Tribes of Israel , but the Gentiles , whose Persons and Works also must be tried by Christ , as well as the Jews : He shall judg the Secrets of all Men. VIII . Jesus Christ will judg the World , viz. all Men , both Jews and Gentiles , according to their Works : God shall bring every Work into Judgment , with every secret thing , whether it be good , or whether it be evil . The Necessity of which appears in these four Cases : 1. The Scripture will not else be fulfilled , and made good , which doth fully assert the bringing to Light the hidden things of Darkness , and making manifest the Counsels of the Heart . 2. The Ungodly will not otherwise be convinced of all their ungodly Deeds , and all their hard Speeches , which ungodly Sinners have spoken against the Lord. 3. The Judgment will not otherwise appear just , upon which the Glory of the Judg doth so much depend : 'T is for his Glory , to overcome when he judgeth . And unless Matter of Fact be charged , due Proportions will not be weighed out and awarded according to Desert , with clearness and satisfaction , either in a way of Mercy or just Severity , to all Spectators . Therefore the Gentiles shall be charged with Matter of Fact against the Law of Nature : Wh●●remongers and Adulterers God will judg . The Jews shall be charged for rejecting Moses , and killing the Prophets . The Jews and Gentiles jointly , that they have neglected Faith and Charity , under the Vouchsafement of the Gospel : He shall judg the Secrets of Men by Christ Jesus , according to my Gospel . The fore-mentioned Witnesses are sufficient to prove Matter of Fact , both in point of Number and Capacity . The first and chief Witness will be God himself , who knew all things , and there can be nothing hid from him . The second Witness will be Conscience , which was and is with Men in all Places and Actions , which Man could never leave at home , nor shun his Company , when he went out , or when he came in . He is with him in his most secret Retirements , and has often told him , that there was one above ( even God ) that seeth all things . Besides these two Witnesses that are of such mighty Credit , there may be three more added , namely , 1. The good Angels , which are much busied in this World to watch Men , and inspect their Ways . 2. The evil Angels , who are never out of Mens Company , and have voluntarily of their own accord been Accusers of the Brethren , who will give Testimony at the Bar of Christ against their own Proselites , if God calls for it . 3. The ordinary Companions of Transgressors , with whom Counsel was held about evil Projects , Designs , and Actions of Murder , Theft , Drunkenness , and Adultery , whose Tongues shall ( no doubt ) be as ready to accuse their Comrades , as to confess their own Faults , concerning whom we are inform'd , that not only every Knee shall bow , but every Tongue shall confess , &c. IX . Jesus Christ will magnify the Law , and make it honourable , in that the Word or Law spoken by Angels , by Moses , by Himself , and his holy Apostles , shall be the Rule of Judgment at the last Day . X. Jesus Christ , the high and great Judg of Heaven and Earth , at the end of the World , on his Judgment-Seat , will be very terrible in three respects . 1. He is set forth as being cloathed with Majesty , as Judges are with their Scarlet-Robes : Red in his Apparel , cloathed with a Garment down to his Foot , girt about the Paps with a Golden Girdle ; his Hair like Wooll , as white as Snow ; his Eyes like a Flame of Fire , and his Feet like fine Brass , as if it burned in a Furnace ; his Countenance as the Sun shining in its Strength ; and his Voice like the Roaring of a Lion , the Noise of Thunder , or the Sound of many Waters . 2. He will have great Attendance , even all the Angels in Heaven : When the Son of Man shall come , and all the holy Angels with him , he shall sit upon the Throne of his Glory . All the Saints that ever were in the World since the beginning thereof , shall sit upon the Throne with him : The Lord my God shall come , and all the Saints with him . Know you not that the Saints shall judg the World ? 3. He will pass a most solemn and fatal Sentence upon the Ungodly : They shall not stand in this Judgment , nor Sinners in the Congregation of the Righteous . The Sentence will be , Depart from me , ye workers of Iniquity , I know you not . Go ye cursed into everlasting Fire , prepared for the Devil and his Angels . Which with the Consequences of it , and Reasons assigned , you have at large Mat. 25. O the sad Shreeks , the hideous Noises , the woful and lamentable Out-crys , from high and low , that will attend this solemn Sentence ! which no Tongue of Man is able to express . XI . So Jesus Christ the Universal and Supream Judg , hath the full Command of all the good and elect Angels , who attend the Court at the great Assizes , to see that no Resistance nor Escape be made , but that Sentence be fully executed upon all the treasonable , black , rebellious and condemned Crew ; Take and bind them hand and foot , and it follows , These shall go away into everlasting Punishment . Inferences . IF there be a Judge , a Time , a Place , and work of Judgment , we do infer these three things . I. What great need Unbelievers , Rebels , Traitors , and all Offenders have of Pardon , there being nothing else will stand them in stead when they appear before the great Judge , where there will be no pleading , not guilty , because of full Evidence as to matter of Fact ; no pleading Ignorance , because a known and establish'd Law is broke ; No benefit of Petitions , because the King is gone off the Mercy-Seat . No relying upon the wrong Verdict of Corrupt Jurors , because no such Persons will be found there to afford help . Nothing avails with the Judge in this Judgment-Day , but a white Stone , a Wedding-Garment , the spotless Righteousness of Jesus Christ : all who want this Robe will in that day be speechless . II. How sad will it fare with all those that go out of this World without Faith in the Son of God , without the Pardon of their Sins ! Wo unto such in that day that ever they were born . Look to it all you Unbelievers , Swearers , Whoremongers Persecutors , Liars , Sabbath-breakers , lovers of Pleasures more than lovers of God , Covetous Persons , Proud Persons , Thieves , Drunkards , and Backsliders , what will you do in that day ? as sure as God liveth you will be all condemned ( unless you repent and believe in Christ ) to the Lake that burneth with Fire and Brimstone . What will you do in this day of Visitation ? who shall plead for you , now you have lost the prevailing Advocate ? Where will Sinners and ungodly Ones appear ? how will you be able to look the Judg in the Face ? How can you escape this Judgment , that have neglected so great Salvation ? How can you escape the Damnation of Hell , that have no Christ , no Faith , no Pardon ? III. But thrice happy are they who appear before this great and mighty , this high and terrible Judg , with a white Stone , with a Wedding Robe , with a Pardon under Hand and Seal . 1. The Law is silent , being fully answered . 2. The Judg smiles , and takes Knowledg of them as the Favorites of Heaven , Well done , good and faithful Servant , &c. Come ye blessed of my Father , enter into the Joy of your Lord. — Inherit the Kingdom prepared for you , &c. 3. The Witnesses are freed from Trouble , and excused from giving Testimony against them , because Guilt was owned , the Fact was confessed , a self Judgment passed , and the King's Pardon obtained , through the Redemption that is in Christ's Blood. Now if God be for us , who can be against us ? If God justifies , who shall condemn ? who shall lay any thing to the charge of God's Elect ? Who shall condemn if Christ hath died , shed his Blood , and sent his Spirit to seal that Pardon ; God the chief Witness is pleased , Conscience is purged , Peace being there , his Power to accuse is gone , the inward Thoughts are for excusing altogether . What remains now but Liberty proclaimed ? There is no Condemnation to them which are in Christ Jesus , who walk not after the Flesh , but after the Spirit . Rom. 8.1 . And the Joyous Jubilee sounded forth ; Lo , this is our God , we have waited for him , the Lord is our Lawgiver , our Judg , our King ; He is come to save us , we will be glad and rejoyce in his Salvation . He is come to be glorified in his Saints , and admired in all them that believe ; Sing Praises to our God , sing Praises to our King , sing Praises to our Judg , sing Praises . Glory be to God , and to the Lamb , to the King and to the Judg for ever and for ever , World without end , Amen . Christ compared to the Brazen Serpent . Joh. 3.14 , 15. As Moses lifted up the Serpent in the Wilderness ; even so must the Son of Man be lifted up : that whosoever believeth in him should not perish , but have Everlasting Life . Type . THe People were stung with fiery Serpents , and thereby mortally wounded . II. Neither Moses , nor the Law , could cure the People that were stung with those fiery Serpents , but the Brazen Serpent . III. The Serpent of Brass was to be lifted upon a Pole. IV. After many People died that were stung , the Brazen Serpent was appointed to be lifted up , as an Ordinance of healing . V. A Serpent wounded , and a Serpent healed . The first that wounded had Poison in him ; but the second , tho called a Serpent , it was without Poison or Sting : it had the Similitude of a Serpent , but had no Venom . VI. The Brazen Serpent was not forged by Man's Hand or Hammer , but in a Mould in the Fire . VII . It was made of Brass and not of Gold ; which Metal besides that it is of a fiery Colour , and so might resemble the colour of the Serpent , it 's also strong and durable . Is my Strength ( saith Job ) the Strength of Stones , or , is my Flesh of Brass ? VIII . They that looked up unto the Brazen Serpent tho never so greivously wounded or stung , yet were healed and saved from Death . IX . They who looked upon their Sores to and grievous Wounds , and not the sign that was erected by God's Appointment , died , notwithstanding the Serpent of Brass . X. If they sought to Chirurgeans or Physicians , or used any Salves or Medicines of their own , or others , yet they perished . XI . The Brazen-Serpent was an unlikely thing or way to Human Reason , to heal such deadly Wounds . XII . He that had a weak Eye or Eyes , and yet look'd up to the Brazen-Serpent , was cured . XIII . It was a wonderful means of Cure , and undeservedly appointed by God , of his meer Pity , against the Merit of those Murmurers . Parallel . SInners are stung with Sin , that is like the sting of a Serpent ; The poison of Asps is under their tongue . Sin wounds the Soul ; My Wounds stink , and are corrupt . II. So neither the Law nor Levite , nor any Creature could cure Mankind , nor redeem them from the sting of Sin and Death but only Jesus Christ. III. So Christ was lifted up upon the Cross , and is lifted up in the Ministry of the Word , and the Ordinances of the Gospel , and thereby in the hearts of Believers . IV. So after Mankind sinned , and was brought under Death , Christ came by the appointment of God to dy and be crucified , or lifted up upon the Cross , to heal and recover us of our Wounds . V. So ( saith Mr. Guild ) as the first Adam lost Mankind , the second Adam redeemed Mankind . The first had Sin and venomous Poison in him by means of his harkening to the old Serpent ; the second , tho called a Sinner , and made to bear our Sins , and had the Similitude of of a sinful Man , but yet without Sin. VI. So Christ was not begotten by Man , but conceived by the Holy Ghost in the Womb of the Virgin. VII . So was Christ sent not with outward Glory or worldly pompous Shew , but mean and humble in outward Appearance ; Brass being strong , &c. in this respect , it might figure out the Strength of Christ , who is able by the power of the Godhead to endure and overcome all his Tribulations . VIII . So they who look up to Christ by a true Faith , tho never such great Sinners , shall be healed and saved from eternal Death . By recovery of natural Life●● in the Israelites , was figured Eternal Life by Christ. IX . So they who are bitten and grievously wounded with Sin , if they fix their Eyes thereon and grieve and mourn in the sight of it , and do not look unto Christ by believing , they despair and dy eternally , notwithstanding the blessed Saviour . X. So whosoever seek to any for help but Christ , or endeavour by their own Works , or Reformation of Life , to have Peace with God ; or trust to , and rely upon the bare Mercy of God , considering his Justice ; and do not come to Jesus Christ , and look up to him as crucified , to satisfy for their Sins , are like to perish for ever . Let the Men that talk of the Light within look to this . XI . So Christ crucified is to the Jews , and many others in the World , an unlikely way to save Mens Souls : We preach Christ crucified , unto the Jews a Stumbling-Block , and to the Greeks Foolishness ; but unto them that are called , Christ the Power of God , &c. XII . So he that hath but a weak Faith , yet looks up unto Christ , shall be saved . We read of three Degrees of Faith in the Gospel , and yet the weakest obtained Help and Cure from Christ. First , one comes to him , and saith , If I can but touch the Hem of his Garment , I shall be whole . The second saith , Lord , if thou wilt , thou canst make me whole . The third said , If thou canst do any thing , have compassion on us , and help us . One would think the last had no Faith at all , it seemed so weak , he questioned the Power of Christ. A weak Faith , if true , will justify and save the Soul , as well as a strong Faith. XIII . So is the Death of Christ to sinful and rebellious Mankind , an admirable Work of unmerited Mercy , infinitely above what we deserved ; it was not only above , but against our Merits : God so loved the World , &c. Behold , what manner of Love is this ! &c. Type . THe Brazen Serpent cured only the Wounds of the Body , and saved thereby only from Temporal Death . II. The Brazen-Serpent retained not always its Virtue to cure ; also it was not to be worshipped , it was gross Idolatry so to do ; and when in the days of Hezekiah it came to be that way abused , it was destroyed , and broken in pieces . Disparity . CHrist cures all the Diseases and Wounds of the Soul , and thereby saves from Eternal Death . See Physician . II. Christ , the Anti-type of the Brazen-Serpent , retains the like Virtue and Efficacy to save that ever he had , ought to be worshipped , is the same yesterday , to day , and for ever . Inferences . THis shews not only the Necessity of a Saviour , but also of Faith in him . None were healed , but those that look'd up to the Brazen Serpent ; so no Man shall be saved , but he that looks up by Faith to Jesus Christ. 1. Look up timely . 2. Look up daily , for Sin daily wounds thee . 3. Look up with a fixed or single Eye . Christ is All , and in All. Col. 3.11 . Where there is neither Greek , nor Jew , Circumcision , nor Vncircumcision , Barbarian , Scythian , Bond nor Free ; but Christ is All , and in All. NOw to conclude with this second Head of Metaphors , Similies , Types , Parables , and other borrowed Terms , concerning the Lord Jesus , I may well infer from the whole of what hath been said , That Christ is All , and in All. The Words are a Proposition , in which you have , 1. The Subject , But Christ. 2. The Predicate , He is All , and in All. Christ is All in all things that are necessary to Salvation , and that to all Persons that do believe on him . Christ is a Believer's All , and he esteems him so to be : Not to exclude the Persons of the Father , and of the Holy-Ghost ; for what Christ is as God , they all are , being but one and the same eternal Being : So that he that honoureth the one , honoureth the other also ; he that honoureth the Son , honoureth the Father , and the Holy-Ghost . I. Christ is All in All in the First Creation , ( though this I do not say is directly intended in this place . ) 1. He was before all things . 2. He is the Original of all Creatures , the Founder , or ( to use the Scripture-Phrase ) the Beginning of the Creation of God , Rev. 3.14 . He made all things , all things were made by him , and without him was not any thing made that was made . 3. He upholdeth all things by the Word of his Power , &c. And by him all things do consist . 4. As he was before all the Original and first Former of all things , and as he upholdeth them ; so likewise for him all things are and were created . 5. He hath the disposing of all things : By him Kings reign , and Princes decree Judgment . All Power is given to him in Heaven and Earth . He hath the Keys of Hell and Death . He sets up , and pulls down , kills and makes alive at his Pleasure . 6. He is Heir of all things . He hath universal Lordship over Angels , Saints , wicked Men , and Devils . See Christ the Heir . II. But more directly , Christ is All in All in the second Creation . 1. He is the Substance of all Shadows : Which are Shadows of good things to come , but the Body is of Christ. 2. He is the Anti-type of all Types , the All which Moses and the Prophets pointed to . 3. He is all in all in Pacification , and Reconciliation of God to Man , and of Man to God : He hath abolished in his Flesh the Law of Commandments , contained in Ordinances , for to make in himself of twain one new Man , so making Peace . 4. Christ is all in all in Satisfaction , and Payment of our Debts : He was made Sin for us , that knew no Sin , that we might be made the Righteousness of God in him . The Lord hath laid on him the Iniquities of us all . 5. Christ is all in all in Justification : He is the Lord our Righteousness . It is in him all the Families of the Earth , and every believing Soul is justified : In the Lord shall one say , have I Righteousness and Strength . 6. Christ is all in all in Election , he is the Root of it , the first of Election , the Sum of our Election ▪ we are chosen in him , for him , and given to him : None shall be saved but such as are elected ; but had it not been for Christ , none had been elected ; had not Christ been found as the Fruit of the Wisdom of God , what would have signified Election , the Fruit of the Grace of God ? 7. Christ is all in all in Vocation ; He it is that hath called us , and that makes that Calling effectual to us : Who hath saved us , and called us , not according to our Works , but according to his Purpose and Grace . 8. Christ is all in all in Sanctification : But of him are ye in Christ Jesus , who of God is made unto us Wisdom , and Righteousness , and Sanctification , and Redemption . He hath loved us , and washed us from our Sins in his own Blood. 9. Christ is all in all in Acceptation : He hath made us accepted in the Beloved . 10. Christ is all in all in respect of Salvation , he is the Author of Salvation : I looked , and there was none to uphold , therefore mine own Arm brought Salvation . He hath no Partner or Competitor : His Name shall be called JESVS , because he shall save his People from their Sins : Neither is there Salvation in any other . 11. He is all in all in Conversion . ( 1. ) It is he that shews the Soul the Need and Necessity of it . ( 2. ) He it is that quickneth us : You hath he quickned , who were dead in Trespasses and Sins . ( 3. ) He it is that hath begotten us by his Word and Spirit , and hath given a new Heart to us , and hath planted a new Principle of Life in us . 12. He is all in all in the Pardon of Sin. ( 1. ) He purchased Pardon for us . ( 2. ) He gives us a broken Heart in order to it , and a Heart to ask it , and a Hand to receive it . ( 3. ) Pardon is given for his Name 's sake . 13. Christ is all in all in every Grace . ( 1. ) He gives Faith : To you it is given in the behalf of Christ , not only to believe on him , but also to suffer for his sake . ( 2. ) 'T is he that hath shed abroad the Love of God in our Hearts , by the Holy-Ghost . All Grace is treasured up in him : Of his Fulness have we all received , and Grace for Grace . He is the Author , Increaser , and Finisher of our Faith , and all other Graces in us . 14. Christ is all in all in the Ministry of the Word . ( 1. ) 'T is Christ that is preached : We preach Christ crucified . ( 2. ) 'T is Christ that gives Grace and Gifts to preach : To me is this Grace given , that I should preach among the Gentiles the unsearchable Riches of Christ. ( 3. ) 'T is he that ordains and appoints Men to this Work , and puts all true Preachers into the Ministry . ( 4. ) 'T is he that opens the Mouth to speak , and the Ear and Heart to hear and receive the Word . Take Christ away , and what Gospel can be preached ? &c. What is Paul ? and what is Apollo ? I am nothing . Gospel-Ministry , and Ministers are nothing without Christ. So then neither is he that planteth any thing , neither he that watereth , but God that giveth the Increase . 15. He is all in all in every Ordinance . First ; In Baptism . 1. This Ordinance shews forth Christ's Death . 2. It holds forth his Burial : We are buried with Christ in Baptism . 3. It holds forth his Resurrection , take Christ away , and what signifies Baptism ? Secondly ; In the Lord's-Supper , Christ is all in all . 1. It holds forth , that his Body was broken , and his Blood was shed . 2. It shews his Love to us , and his Suffering for us . Thirdly ; In Prayer Christ is all in all . 1. We must ask in his Name . 2. By the help of his Spirit . 3. 'T is he that presents and makes our Prayers acceptable to God. 4. What is Prayer , or any Duty Saints can perform , if they meet not with him in it , and if it be not done to his Glory ? An Ordinance without Christ , is but as a Cabinet without a Jewel , or a Shell without the Kernel . 16. Again , Christ is ( as one saith ) all from the Father , all to the Father , and all with the Father . ( 1. ) All from the Father : I am come that ye might have Life , ( Life here , and Life hereafter , ) and that ye might have it more abundantly . The Life of Grace , and of Glory , they are by Christ. ( 2. ) Christ is all to the Father : I am [ the ] Way , [ the ] Truth , and [ the ] Life . Every Word here hath its Article in the Greek : No Man cometh to the Father , but by me . Christ is the Way wherein , the Truth whereby , and the Life whereunto we walk : Christ is the Way without Error , the Truth without Falshood , and the Life without Death . Truth lies between Way and Life , as if the Way to Life were through Truth . ( 3. ) Christ is all with the Father : I know thou hearest me always . Christ hath God's Ear at all times . He is the Object of the Father's Delight : This is my beloved Son , in whom I acquiesce ; so the Greek : It is an emphatical Word , and signifieth an infinite Affection . 17. Christ is all in all in respect of Merit : He hath merited all for us , and conveys all to us . As we have all propter Christum , so we receive all we have per Christum , through Christ. He is not only the Fountain , but the Medium or Conduit-Pipe . 18. Christ is all in all , or the Sum of the whole Gospel ; all the Good here , or the promised Good we shall receive hereafter , is through him ; he is virtually every thing unto us , in every Condition . ( 1. ) Art thou sick ? Christ is thy Physician , and thy Physick too . ( 2. ) Art thou poor ? Christ is thy Riches . ( 3. ) Art thou weary ? Christ is thy Rest : I will give you Rest. ( 4. ) Art thou in Trouble ? Christ is thy Peace : This Man shall be our Peace , when the Assyrian comes into our Land. ( 5. ) Art thou a Stranger ? He is thy Way , and the End of thy Journey . ( 6. ) Art thou despised and contemned by Men ? Christ is thy Honour : To you that believe he is precious ; in the Greek , He is an Honour . Quest. Who is he that makes Christ his All ? Answ. 1. He makes Christ his All , that owns him , believes in him , obeys , worships , and adores him , as God over all , Rom. ●● . 5 . 2. He that loves him above all . 3. He that denies himself of and forsakes all for Jesus Christ's sake , and follows him . 4. He that aims at Christ , and exalts him in all he is , hath , doth , or undergoeth : Yea , doubtless I account all things but Loss , for the excellency of the Knowledg of Jesus Christ my Lord , for whom I have suffered the Loss of all things , and do account them but Dung , that I may win Christ. 5. He makes Christ his all , that wholly lives by him , for him , and to him . 6. He makes Christ his all , who cannot be satisfied with any thing this World affords , or can afford , without him . 7. The Man that makes Christ his all , will not take any of his Right and Honour from him ; he will not diminish his Glory , or ascribe that to the Creature which belongs to Christ. 8. He that makes Christ his all , will not be contented in any Ordinance or Duty , if he have not his influencing , quickning , and comforting Presence . 9. He makes Christ his all , who , when it comes in competition , will let all go , even his own Life , before he will part with him . 10. He that makes Christ his all , likes and loves him in all : He loves not the Saints chiefly because they are of his Opinion in every thing , but for that of Christ he sees in them . 11. He makes Christ his all , that longs above all things to be like him , and to have his Image implanted in his Heart . Quest. Why doth a true Christian make Christ his All ? 1. Because he is God over all ; it were a Sin thus to exalt him , were he not God. 2. Because he hath a Name given him above all , above every Name : At the Name of Jesus every Knee shall bow , &c. 3. Because Christ hath suffered and done all those things for us , which we should have done and suffered . 4. Because a Believer sees himself unable to do any thing without him . 5. Because he is made of God all in all things to them . 6. Because nothing is of any worth in a Saint's eye , without Christ. 7. Because in having Christ , he hath all . Application . IS Christ all ? then this reproves them that esteem of any thing here in this World above him . 1. It reproves such as esteem the Pleasures , Honours , and Profits of the World above him . 2. It reproves , and may eternally shame them that esteem of their Sins , and base Hellish Lusts , more than him . Many will adventure the Loss of Christ , rather than forego their evil Courses . 3. It reproves them that esteem and exalt Christ in some things only ; he is not all in all to them . 4. How then doth it reprove them that make Christ nothing at all , who wholly cast him away , and build their Hopes of Salvation upon another Foundation ? Secondly ; Be advised from hence , whosoever thou art , to make Jesus Christ thy All. Motives . 1. Thou hast nothing that will stand thee in any stead , till Christ be thy all . 2. If thou hast not Christ to be thy all , thy Knowledg and Profession of him will not prove to be worth any thing at last . 3. If thou hast not Christ for thy all , when Death comes , what will become of that thou hast ? Thou wilt then have nothing . Quest. How shall a Person come to have Christ to be his All ? Answ. 1. He must let all his Sins 〈◊〉 2. He must let all Consultings with Flesh and Blood go . 3. He must let all his own Righteousness go , so as not to rest and depend upon it for Salvation . Thirdly ; This affords much Comfort to the Godly . 1. Is Christ thy All ? Thou hast a great All ; what can there be more ? Thou mayest say with Jacob , I have enough ; the word is , all . 2. Thou canst never lose thy All , because thou canst not lose thy Christ. 3. Thou canst never be undone , tho thou losest all thou hast in this World for Christ's sake , because to thee Christ is All , and in All. THE Third HEAD OF Metaphors , Allegories , and Similes , With other borrowed Terms , Respecting the HOLY SPIRIT , OR , THE Third Person of the Blessed Trinity . The Holy-Ghost a Comforter . John 14.16 . And I will pray the Father , and he shall give you another Comforter , that he may abide with you for ever . Vers. 26. But the Comforter , which is the Holy Ghost , whom the Father will send in my Name , he shall teach you all things , &c. THE Comforter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , o●● the Advocate : He shall give you another Comforter . The Word [ Paracle●● ] in the Greek comes from a Word of a large Signification , and consequently may be rendred Advoca●●e , Exhorter , or Comforter . METAPHOR . A Comforter implies one or more to be in Trouble and Dis●●ress , or attended with Sorrow and Affliction : A Man that is not in any Trouble , stands not in need of a Comforter . II. It implies or holds forth , that those who are troubled , and in a sorrowful condition , are capable of Relief and Succour . III. Comforter is a Name or Appellation belonging to a Person , or a personal Appellation . IV. A choice and true Comforter takes care to come unto a Person he loveth , at the greatest time of need , when he is most cast down and discomforted . Thus the Jews came to Mary , to comfort her , when they heard that her Brother Lazarus was dead ; and Job's Friends , when he was in the depth of Sorrow , came to comfort him . V. A Comforter imports a Person able and willing to comfort and relieve such as are in a sorrowful , mournful , and afflicted condition . VI. A faithful Comforter manifesteth much Love and Tenderness to his oppressed and afflicted Friend ; particularly , 1. In coming to him . 2. In supplying the Want he sustains of those things he is deprived of . VII . A wise Comforter uses many and weighty Arguments to infuse Comfort into a distressed and disconsolate Soul : 't is not enough to come and give a bare Visit and look upon a Friend , but to take apt and suitable Words and Motives to do it . VIII . A Comforter sympathizes with him he comes to visit , to comfort him in his Grief and Trouble . Job's Friends lifted up their Voice , and wept , and they rent every one his Mantle , and sprinkled Dust upon their Heads : So they sat down with him upon the Ground seven days , and seven nights , &c. IX . A true Comforter will intercede to others , ( to administer , support and relief ) in whose power it is to succor , as well as himself . X. A true Comforter will search into a Persons State and Condition , to know how it is with him , that thereby he may the better understand how to speak a word of Comfort to him . XI A Comforter sometimes is slighted , by the Person or Persons he comes to visit , and administers Succor unto , and all his good and sweet Advice is not regarded for a time . XII . A Comforter many times keeps his Friends from utter despondency , and wonderfully revives and consolates his Soul , and thereby makes Sighing and Heaviness to fly away . The moving of my Lips should asswage your Grief , &c. XIII . A faithful and true Comforter will not only give his distressed and disconsolate Friend a Visit , but if he sees there is need of it , will make his Abode , even stay with him many days ; Job's Friends did so . XIV . A good faithful Comforter is highly esteemed and greatly beloved by his Friend , especially when the worth of him is known , or he is sensible of the Profit and much good rejected by him . XV. A faithful Comforter will deal plainly with his Friend , and not speak Peace and Comfort when he knows there is not just and good reason so to do , but will reprove sometimes also if he finds cause for it . Parallel . THe Saints and People of God are in this World attended with manifold Troubles ▪ Afflictions , and Sorrows : Many are the Afflictions of the Righteous ; for all the day long have I been plagued , and chastened every morning ▪ Verily , verily , I say unto you , that ye shall weep and lament , but the World shall rejoyce ; and ye shall be sorrowful , but your Sorrow shall be turned into Joy. II. The Disciples of Christ , tho they mourn here , or are in a sorrowful State , upon many considerations , yet they are capable of Comfort , and fit Subjects of it : They are not such as u●●terly refuse , or are una●●e to receive Relief and Comfort . Such as have committed the unpardonable Sin , or are already in Hell , are uncapable of receiving true Peace and Comfort ; but so it is not with God's People : Whatever their State and Condition is , it admits of Relief , tho through Satan's Temptations they are sometimes backward to take hold of it . III. The holy Spirit is a Divine Person ; he is placed in the same Rank and Order , without any Note of Difference or Distinction , as to a distinct Interest , in the Divine Nature , with the other Divine Persons : Baptizing them in the Name of the Father , and of the Son , and of the Holy-Ghost . There are three that bear Record in Heaven , the Father , the Son , and the Spirit ; and these three are one . 2. He hath also the Names proper to a Divine Person only , for he is called God : Why hast thou lied unto the Holy-Ghost ? Thou hast not lied unto Man , but unto God. 3. He hath personal Propertie●● assigned him , viz. a Will , He divideth to every Man severally as he will ; and an Understanding : The Spirit searcheth all things , yea , the deep things of God. 4. He is voluntary Author of Divine Properties ; he of old cherished the Creation , he formed and garnished the Heavens ; he inspired , acted , and spake in and by the Apostles . 5. The same regard is to be had to him in Faith , Worship , and Obedience , as unto the Persons of the Father and the Son ; for our being baptized in his Name , is our solemn Engagement to believe in him , yield obedience to him , and worship him , as it puts the same Obligation upon us to the Father and Son. IV. So the holy Spirit comes unto a gracious Person in the time of greatest Need , when he is most dejected and discomforted , whether it be under Temptation , Affliction , or Persecution , for Christ's sake . Hence the Apostle saith ▪ When we came into Macedonia , our Flesh had no Rest , but we were troubled on every side ; without were Fightings , and within were Fears : Nevertheless , God that comforteth those that are cast down , comforted us , &c. I will not leave you comfortless , I will come unto you . V. The holy Spirit is able and willing at all times to comfort sincere Christians in their Afflictions . Such is the Power , Ability , and Efficacy of the Spirit upon this account , th●●t 't is more c●●pable and able to comfort Believers , than the bare bodily Presence of the Lord Jes●● is able to do : Nevertheless , I tell you the Truth , it is expedient for you that I go away , pray mind the Reason our Saviour gives of it : For if I go not , the Comforter will not come unto you ; but if I depart , I will send him . VI. The holy Spirit doth manifest much Love and Tenderness to Believers , which appears , 1. In his coming to them that are poor and contemptible in the eyes of the World. 2. By making up the Want of Christ's bodily Presence . 3. In bearing Repulses from them ; how often hath the Spirit been slighted , and his Motions rejected , instead of being friendly entertained , when in Love he comes to them . VII . The Holy Spirit doth not only come and give poor Believers a bare Visit in their Distresses , but also uses fit and suitable ways and means to comfort and support their Souls , He shall bring all things unto your Remembrance that I have spoken unto you ; He shall take of mine and shall sh●●w it unto you , and he shall shew you things to come ▪ &c. The Spirit usually comforteth Believers in and under their Sorrows and Afflictions . ( 1. ) By shewing them whatsoever Christ hath done and suffered for them . ( 2. ) By opening and applying the gracious Promises of Christ unto them , he shall bring whatsoever I have said to your Remembrance . ( 3. ) By sealing up Christ's Love unto them ; As many as I love , I rebuke and chasten . 'T is no sign they are hated by Christ , or not in his Love and Affection , that they are chastised and so often under this and the other exercise of Affliction ; and this the Spirit labours either by his Word , or Ministers , and other ways to convince them of . ( 4. ) By shewing from the Word that the like Afflictions , if not greater , many of God's Children have met with before them , or are now under , knowing that the same Afflictions are accomplished in your Brethren that are in the World ; what are thy Sorrows , saith the Spirit , to those that holy Job and many of the Blessed Martyrs met with ? ( 5. ) By shewing them the Design and gracious End of God in all his Dispensations and Afflictions ; he doth it not simply for his own Pleasure as an Act of Soveraignty , But for our Profit , that we might be partakers of his Holiness . This is the fruit of all , the taking away of your Sins , 't is for the trial of your Graces , saith the Spirit . When he hath tried me , I shall come forth as Gold. 'T is to convince the Devil and wicked Men , that you are sincere and upright Ones , and do not follow Christ for Loaves . Doth Job ( saith Satan ) fear God for nought . But put forth thine hand now , and touch all that he hath , and he will curse thee to thy Face . God , saith the Spirit , hath brought this and the other Trouble upon thee , to clear thy Innocency , and to shew that Satan is a Liar . ( 6. ) By shewing them that all their Afflictions are but short lived , that they will soon be over , they will last but for a Moment . ( 7. ) That they will add to their Advantage here and hereafter . Our light Affliction which is but for a Moment , worketh for us a far more exceeding and eternal weight of Glory . 'T is , saith the Spirit , to shew forth the excellent nature of true Grace ; Faith , Love , and Patience never shine forth in their proper Lustre and Glory , until they come under exercise . The trial of your Faith is much more precious than Gold that perisheth , tho it be tried with Fire . And it will hereby be found unto Praise , Honour and Glory at the appearing of Jesus Christ. ( 8. ) 〈◊〉 ●●irit comforteth Believers , by shewing them that all their Sorrows will in a little 〈◊〉 be turned into Gladness . Now ye are sorrowful , but I will see you again , and your Hear●● shall rejoyee , and your Joy no Man taketh away from you . Ye shall be sorrowful , but you 〈…〉 shall be turned into Joy. Those that go forth weeping , bearing precious Seed , shall doubtless come again rejoycing , bringing their Sheaves with them . God will give unto them ( saith the Spirit ) that mourn in Zion , Beauty for Ashes , the Oil of Joy for Mourning , the Garments of Praise for the Spirit of Heavines●● , that they may be called Trees of Righteousness , the planting of the Lord , that he ma●● 〈◊〉 glorified . ( 9. ) The Spirit comforteth by shewing Believers that all their Sorrows 〈…〉 in this World , the wicked have all their sweet things here , and the godly have their bitter things here ; but as the wicked shall have nothing but bitter hereafter , so the godly shall have nothing but sweet hereafter . Son , remember that thou in thy life time , receivedst thy good things , and likewise Lazarus evil things , but now he is comforted , and thou art tormented . ( 10. ) The Spirit comforteth by convincing Believers , that God doth not punish them as their Sins do deserve ; He hath visited thee little or nothing ( saith Elibu ) so the Word will bear it ▪ The least Mercy is more than we deserve , He hath not dealt with us after our Sins , nor rewarded us according ●●o our Iniquitie●● . VIII . The holy Spirit sympathizes with every gracious Soul in their Distresses and Troubles ( according as God in his Word speakes to our Capacities , ) In all their Afflictions he was afflicted ; his Soul was grieved for Israel . And in that of the eighth Chapter to the Romans , the Spirit particularly is said to sigh and groan after such a sort that cannot be uttered ▪ and hence the Apostle exhorts the Saints not to grieve the holy Spirit of God , whereby they are sealed to the day of Redemption . IX . Likewise the holy Spirit also helps our Infirmities ; for we know not what to pray for as we ought : But the Spirit it self maketh Intercession for us with Groans , which cannot be uttered . And he that searcheth the Hearts knoweth what is the mind of the Spirit , because he maketh Intercession for the Saints , according to the Will of God. Rom. 8.26 , 27. Hence the word Advocate or Comforter . X. The holy Spirit searches the Heart and Reins of every Soul he comes to comfort , to discover the State and Condition of a Person to him ; David crys out , Search me , O God , and know my Heart , &c. I the Lord search the Heart , &c. He that searches the Heart , &c. The Spirit searches all things , &c. XI . So the holy Spirit is sometimes slighted and grieved , through the Power of Temptation , by a Believer , and his sweet and heavenly Advice is not minded , nor followed as it ought to be , but all Comfort is rejected for a time , but afterwards ( tho sometimes long first , ) the Soul with Joy takes hold of it . XII . The Holy Spirit keeps the Heart of a Believer from utter Despondency , and greatly revives and consolates him ; hence the Apostle saith , God hath given us everlasting Consolation , and good hope through Grace ; we are troubled on every side , but not in Distress , we are perplexed but not in despair . I have seen his ways and will heal him also and restore Comforts to him , &c. XIII . The holy Spirit knows there is an absolute necessity for him not only to give the Saints a Visit and immediately be gone , but also to abide with them always , for they cannot be without his glorious Presence one Moment : It 's true sometimes they may be without his eminent comforting Presence , which causes the Church to cry , the Comforter that should relieve my Soul is far from me , yet his supporting Presence is ever with them . I will pray the Father , and he shall send you another Comforter , that he may abide with you for ever , even the Spirit of Truth , &c. and he is said to dwell in us , and to make his Abode with us . But if the Spirit of him that raised Jesus from the Dead , dwell in you , he that raised up Christ from the Dead , shall also quicken your mortal Bodies by his Spirit that dwelleth in you . XIV . The Holy Spirit is exceedingly prized , and much beloved by every godly Man , but more especially when they find by Experience the great Worth of him , and the great Good and Profit they receive by his means . XV. The Holy Spirit deals faithfully with every Man , he will not speak Peace to any Person but to those to whom it doth belong , nor at a time when the Soul is fallen into any Sin , or under some great Temptation to sin , but will at such times rather rebuke and reprove them . The Spirit is first , a Spirit of burning , and then a Spirit of Consolation : the humble sincere and broken-hearted Ones he comforts and revives . METAPHOR . ANother Comforter , tho wise and very compassionate , and every way capable to speak Words to a disconsolate Person , yet finds sometimes the Condition of his Friend to be such , that all he can say and do will not take place , nor administer present Relief to him , but after all , remains very sad and disconsolate . II. Another Comforter many times misses the Case of a poor , afflicted Person , and thereby cannot accomplish the Work ; this did Job's Comforters , they mistook his Case , whereby they proved miserable Comforters to him . III. Other Comforters are many times wearied out , and leave their Friends in the midst of their Sorrow . IV. Another Comforter may be absent , nay , at a great distance when his poor distressed Friend stands in most need of him ; besides , he can visit but a few Persons at one and the same time , and cannot be at above one Place at once . V. Other Comforters can speak to the Ear , but scarce able to reach the Heart ; Spira had many words of Comfort spoke to his Ear , but they could not speak to his Heart . Disparity . THe Holy Spirit sometimes finds gracious Persons very much disturbed and cast down under heavy Pressures of Affliction , and that no other can comfort him ; yet when he comes to a Resolution to relieve , and refresh and comfort him , all his Sorrow , Temptations and Disquietments flie away . Let a Saint be never so sad , if the Spirit sees it is a fit time to speak Peace and Comfort to him , he doth it effectually . If he speak Peace , who can cause Sorrow ? For I have satiated the weary Soul , and I have replenished every sorrowful Soul. Jer. 31.25 . II. But the Holy Spirit never doth , nor can mistake any Person 's Condition . Being God , he knows , and is the Searcher of the Heart ; all things lie naked and open to his Eyes . The Spirit searcheth all things , yea the deep things of God. III. But the Holy Spirit cannot be wearied nor tired out . The Creator of the Ends of the Earth fainteth not , there is no searching of his Vnderstanding . IV. But the Holy Ghost is omnipresent . Whither shall I go from thy Spirit ? or , whither I shall fly from thy Presence ? He is always near , and at hand , and needs none to bring him News how it goes with any Person . Being the Omniscient God , He can visit Thousands , and ten Thousands at one and the same time ; is every where , not circumscribed nor limited to Place . V. The Spirit can speak to the Heart of a poor Sinner . I will ( saith God ) allure her , and bring her into the Wilderness , and speak comfortable Words unto her . In the Hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , loquar super Cor , or , ad Cor ejus , I will speak to her Heart . In this the Holy Spirit infinitely excels all othe●● Comforters , he can in a moment cause all Sorrow to cease , by speaking to the Heart . Inferences . WE may infer from hence , the great Love of Christ to his own People , he will not leave them comfortless , nor send one to them that is not able to speak Peace , or administer true Comfort and Consolation to their Souls . II. It should teach us in our trouble , to cry for the Holy Comforter to come unto us . III. It reproves such , who deny the Holy Ghost to be God , and a Divine Person ▪ this being an Appellation that properly belongs to a distinct Person . IV. Let us take heed we never grieve the Holy Spirit , who is such a choice and blessed Friend to us . V. It may also caution every Soul against receiving Comfort , when God by the Spirit speaks it not to then . 1. The Holy Spirit speaks not Comfort to any unconverted Soul , who love , and live in their Sins , but rather Terror . 2. The Holy Spirit speaks not Comfort to carnal and loose Professors , and Hypocrites in the Church , that have Lamps and no Oil , the Name of Christ upon them , but not his Nature in them ; much Knowledge , but want Charity : Fearfulness will ( saith the Spirit ) surprize the Hypocrite . 3. The Spirit speaks no Comfort to an Apostate and Backslider in Heart and Life ; he tells them , They shall be filled with their own ways , and led aside with the Workers of Iniquity . 4. The Spirit speaks no Comfort to the moralized Person , who wholly rests upon his own Righteousness , and sees no need of a Saviour , nor of the Righteousness of God , which is by Faith in Jesus Christ. 5. The Spirit speakes no Comfort to Persecutors and Murderers of the Godly , — to cursed Plotters and Haters of the true Religion , and Lovers of Idolatry ; such that worship the Beast , and are Followers of the Romish Church , or Upholders of the same : They ( the Spirit saith ) shall drink of the Wrath of God , and be tormented with Fire and Brimstone for ever and ever . But the Spirit speaks comfort to all true penitent ones ; to such , who tho they have been great Sinners , yet now loath themselves in a true and thorow sense thereof , and forsake it . 1. To those who do believe and wholly rely upon Jesus Christ for Life and Salvation . 2. To those who desire to be holy as well as happy , to have their Sins mortified as well as pardoned , to be sanctified as well as saved , to live to God here as well as to live with God hereafter . 3. To such who are universal in their obedience , that take up their Cross and follow the Lamb whithersoever he goeth . 4. To such that obey the Precepts of God , as well as believe the Promises . 5. In a word , To all sincere and upright ones . Quest. How doth the Spirit speak Comfort to the Souls of Men ? Answ. 1. Usually by bringing Christ's Word and Promises to their remembrance . 2. By using many Arguments , some of which I have hinted at already . 3. By his shining Influences , sweet and comfortable Operations upon the Soul. 4. By sealing up Christ's Love , and giving good hope and assurance of Eternal Life unto them . The Spirit compared to the Wind. Cant. 4.16 . Awake , O North-wind ; and come , thou South , and blow upon my Garden , &c. Joh. 3.8 . The Wind bloweth where it listeth , and thou hearest the Sound thereof , but canst not tell whence it cometh , &c. Acts 2.2 . And sudddenly there came a Sound from Heaven , as of a rushing mighty Wind , and it filled all the House where they were sitting , &c. THe Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( which comes from a Verb that signifies to breath , or to blow ) signifies sometimes Air , sometimes Wind , and sometimes a Spirit . The several Metaphorical Notations of Wind may be read in our Philologia Sacra , p. 116. to which we refer you . Sometimes it denotes things that are vain , light , and empty ; as Eccles. 5.16 . Hos. 12.1 . &c. In the Texts cited , by an express Similitude it is compared to the Holy Spirit , as you may see in the following Parallel . METAPHOR . THe Wind is invisible ; no Man ever saw it , nor is the way of it known ; it passeth the Skill of Man , to find out from whence it cometh , and whither it goeth . II. The Wind blows at God's Command ; He is said to hold the Wind in his Fist. III. The Wind has a purging quality in it ; it cleanseth and purifieth the Air , which otherwise would be hurtful and prejudicial to Man ; it drives away those ill Vapors and Stinks that arise from the Earth . IV. The Wind hath a cooling Property ; how much do People in hot Countries desire to have the Wind blow , to lay the Extremity of Heat ? V. The Wind hath a clearing quality , dispersing Clouds , and causing Serenity , expelling all Mists and Foggs which darken the Air. VI. The South Wind , as Naturalists observe , is of a thawing quality , which Experience oft-times shews to be true . VII . The Wind is of a searching quality ; it finds out the most hidden Places , it passes through the most private Corners , and undiscernible Crannies . VIII . The Wind ( Naturalists ob●●erve ) has also a drying and ripening Property ; it dries up filthy and unclean Places , that are not passable , and helps to ripen things for Harvest . IX . The Motions of the Wind are various ; sometimes it blows one way , and sometimes another ; when it blows on high in one part of the Kingdom , it is low , or hardly blows at all in another part : It s several Motions also have various Effects and Properties . X. The Wind blows freely where it lists ; we cannot command the Wind to blow when ▪ and how we would . XI . The Wind blows and worketh sometimes powerfully , strongly , and irresistibly ; it hath a mighty force in it , bearing down all that stands in its way ; it turns up the Cedars of Lebanon , rends the Mountains , and breaks Rocks in pieces . XII . The Winds many times by their blowing cause Rain , by dissolving the Clouds . XIII . Men observe or take good notice of the blowing of the Wind , and by certain Signs , viz. by beholding the Clouds , Vanes , &c. they know which way it blows . XIV . The Wind , Naturalists observe , causes some Flowers to wither , and hang down their Heads . XV. The Wind , tho it be invisible , and cannot be seen , yet it may be heard , and its Effects are seen , and its Influences evidently felt and experienced by all . XVI . The Wind cherishes , and causes Plants and Grass to grow and thrive ; as 't is observed by some , that nothing will grow and thrive without it . 'T is thought , that the Roots of Things being moved by the Wind , it causes them to root the more , making the Ground to give way unto them , by which means they take the faster hold . XVII . The Wind is useful for Navigation , to carry a Ship from one Port unto another ; for if the Wind does not blow , they are becalm'd ; nor can they sail at all without it . XVIII . The Wind is very profitable to fan or winnow Wheat , to sever the Chaff or light Seed from the good Corn or Grain . XIX . The Wind rises high , and blows powerfully ; sometimes it riseth on a sudden , and at other times gradually . XX. Naturalists tell us , that an Earthquake is occasioned by the Wind ; certain Exhalations ( or Wind ) being got into the Earth , shake it . Parallel . THe holy Spirit is invisible , and works invisibly ; none of the Ways and Operations thereof can be perceived or seen by mortal Eyes : Neither doth the natural Man understand the things of the Spirit , nor can he . The Workings and Operations thereof are of a hidden and mysterious Nature , hardly to be found out by the Godly themselves . II. The Operations of the Spirit are from God ; 't is He that causes or commands the Spiritual Winds to blow upon the Souls of Men and Women . III. The holy Spirit cleanseth the Soul of a Sinner , purging out all those hurtful Fumes , that arise from the inward Corruption of the Heart ; it expells and works out Deadness and Indisposedness to Good , and removes those things that cause a Man to be unsavoury in his Place and Generation , and which indeed makes him not to savour of the things of God. IV. The Spirit also is of a cooling nature , which abates the burning Lust of Concupiscence , and the scorching of Satan's fiery Darts and Temptations , ( as is further open'd in the Metaphor of Water . ) How comfortable is it in time of Temptation , to have the Wind of the Spirit blow upon the Soul ? the Desire after Evil is presently allayed thereby . V. The holy Spirit disperseth the Clouds of Ignorance and Darkness in the Understanding , and drives away those Mists of Temptation , which cause Men to lose their way , and by its powerful Influence makes fair Weather in the Soul. VI. The holy Spirit melts or thaws the cold and frozen Heart of a Sinner . The Hearts of Men are naturally congealed , like Ice , hard and obdurate ; but no sooner doth the Spirit come to blow upon it , but this hardness thaws and dissolves into a Flood of Tears . VII . The Holy Spirit tries the Heart and Reins , and finds out the very Thoughts of Men ; 't is said , to search all things , yea , the deep things of God ; It pierceth even to dividing asunder of Soul and Spirit , Joints and Marrow , and is a Discerner of the Thoughts and Intents of the Heart . VIII . The Spirit dries up the filthy Issue of our sinful Humors , which makes our way to Heaven very hard and difficult ; and also ripens us ( like Wheat ) for the Lord's Harvest . 'T is by the Influence of the Spirit , that we are made meet for the Inheritance of the Saints in Light. IX . The Spirit moves and operates variously ; sometimes it blows upon one People , and sometimes upon another ; sometimes upon one Church it blows powerfully , when upon another at that time its Operations are hardly discernible . Again , sometimes the North Wind of the Spirit blows , which is sharp , cold , and nipping , ( Rebukes and Reproofs of the Spirit , and Afflictions , are like the blowing of the North Wind ) which tends to kill the Weeds and Worms of our Corruptions . And then again , at another time the South Wind blows , which is warm , comfortable , and refreshing ; Peace , inward Joy , and Consolation of the Spirit , are signified thereby , as the Learned observe . X. The Spirit of God is a free Agent ; it moves , blows , and operates as it pleaseth ; 't is not at our Command . But all these things worketh the one and the same Spirit , dividing to every one severally as he will. XI . The holy Spirit is powerful in its Operations , there is no standing before it . It brings down and levels all high , mighty , lofty , and towering Thoughts of Men ; when in good earnest it begins to work upon the Heart , no Opposition that is made against it is able to stand . Tho Satan , and evil Relations , may endeavour to obstruct its workings , and hinder the Soul in its Purposes and Resolutions Heavenwards ; yet nothing is effectual to impede the powerful Influences of the Spirit , and Grace of God ; Mountains of Sin and Opposition are broken in pieces by it . When it once blows briskly upon the Soul , it presently cries out , Lord , what wouldest thou have me to do ? Immediatly , saith Saul , I conferred not with Flesh and Blood. XII . The Spirit dissolving the Clouds of Iniquity , waters the Heart with Tears of Repentance and Godly Sorrow . XIII . The Blowings or Operations of the holy Spirit ought carefully to be observed , with the access and recess thereof ▪ for a Christian can make no Earnest of the Duties of Religion , unless these Winds blow . Moreover , there are certain Signs , whereby a Man may know which way the Spirit blows . 1. If the Desires of the Soul are after God and Holiness , it is one sign the Wind is in a right Point . 2. If the Understanding be enlightned , and Clouds of Ignorance scattered , the Affections changed , so that heavenly Objects are principally delighted in ; if the Will is brought to yield , and readily to submit to the Will of God , the Spirit blows the right way . 3. If a Man leaves his old and evil Courses and Company ; if that which was once pleasant to him , is now become grievous to him ; if his Discourse be savoury , and his Life holy , you may know which way the Wind blows : They that are after the Spirit , do mind the things of the Spirit . 4. If there be new Habits wrought in the Soul , so that altho a Man may sometimes be obstructed in his way , and hindred in his course Heaven-ward , yet immediatly , as it were by a natural or divine Instinct , he falls into his former Way and Course of Grace and Holiness again ; 't is a sign which way the Wind blows . You know the Wind is sometimes obstructed or stopped in its usual course , by Houses or Trees , &c. so that you can hardly discern by Vanes or Smoak , &c. which way it is ; so it may be with a Christian. Besides , sometimes you can scarcely perceive any Wind to blow at all , no more can you the Operations of the Spirit . XIV . The Spirit of God blowing upon the Soul of a Sinner , causes his Pride and external Glory to fade away , which is compared to the Flower of the Field . The Rod hath blossomed . Pride hath budded . All Flesh is Grass , and the Goodliness thereof is as the Flower of the Field : The Grass withereth , the Flower fadeth , because the Spirit of the Lord bloweth upon it . XV. The holy Spirit , tho it be invisible , and its Operations mysterious , and not to be discern'd by many Men ; yet they may see and hear the Effects of it , they may perceive what Alteration and Changes it makes in this and that Man : such as were very vicious and ungodly , are by the Workings of the Spirit formed into another likeness , and become pious , and truly religious ; that Tongue that was wont to blaspheme God , they now hear to praise and admire him , &c. And Believers themselves clearly feel and experience the blessed Effects and Operations thereof in their own Souls . XVI . The Spirit of God causes the Saints to grow in Grace , and in the Knowledg of our Lord Jesus Christ. The Spirit moves upon the Affections , and every other Faculty of the Heart , and by that means causes the Seed of Grace to take the deeper Root . The Ground or Spirit of a Christian must be broken , and loosened from the World , and from the Love of sensual things more and more , by the Wind of the Spirit , or he will not be fruitful in Grace and good Works . XVII . Unless the Spirit blows upon the Soul , or upon the Church , they lie becalmed , and cannot sail towards the Haven of eternal Happiness ; no Duty or Service , performed in publick or private , can avail any thing ; we get not a Bit of Ground , nor any real Advantage by them , unless they are performed by the Help and Influence of the Spirit : God is a Spirit , and they that worship him must worship him in Spirit and in Truth . XVIII . The holy Spirit winnows and fans God's People , who are compared to Wheat and good Grain . 'T is said of Christ , His Fan is in his Hand , and he will throughly purge his Floor . How doth Christ fan and purge his People , but by his Word and Spirit ? 't is that which cleanses and makes them pure from the Dross and Pollutions of Sin and Wickedness , as the Apostle observes , 1 Cor. 6.11 . XIX . The Spirit of God sometimes comes on a sudden upon a Soul , and by its powerful Operation , in a short space makes a great and wonderful Change ; as appears in the Case of Saul : but at other times it riseth and worketh upon some Mens Hearts gradually . XX. The holy Spirit , when it gets into the Heart of a Man , by its powerful Operation it makes him tremble , and shakes him to pieces , as it were , causing strange , tho glorious Workings in the inward Man. This he doth by setting the Evil of Sin before his Eyes , and his woful Condition thereby . A Man never trembles as he should , till the Spirit enters into him . Saul was taken with such a trembling , when the Spirit entred into him , and began to work , that he could not stand upon his Feet . METAPHOR . SOme Winds are sent in Judgment , to destroy and overthrow ; which many times blow down Houses and Trees , and make great Desolation : witness that prodigious Wind in the Year 1661. II. Some Winds are of a blasting Nature , and cause the Fruit to fall before it be ripe . III. There hath been a Wind , in which the Lord hath not appeared . IV. Some Winds are compared to Words , and Speeches of one that is desperate . V. Sometimes Wind is made use of to set forth that which is vain and empty . VI. Some Winds are without Rain . Whoso boasteth himself of a false Gift , is like Clouds and Wind without Water . VII . If some Winds be observed , Men must not plow , nor sow their Seed : He that observeth the Wind , shall not sow ; and he that regardeth the Clouds , shall not reap . VIII . Man's Iniquity is compared unto the Wind. Disparity . BUt the Spirit being the great Promise of the Father , and the Fruit and Effect of Christ's Ascension , is sent in Mercy to strengthen and establish , and is so far from destroying or overthrowing , as that it causeth the Church in general ▪ or a Christian in particular , to take the more firm Root , and stand the faster . II. But the Spirit , as compared to the North and South Winds , ripeneth a Christian in Grace , and causeth the Spices thereof to flow forth : Grace ripeneth and fitteth for Glory . III. But there is no greater Demonstration of the Lord's presence with his People , or with a Soul , than by the Indwelling of his Spirit : Where two or three are gathered together in my Name , there am I , saith Christ. IV. But no Man speaking by the Spirit , calleth Jesus accursed . Men are by the Spirit brought into their right Minds ▪ witness the Prodigal . V. But where-ever the holy Scriptures make mention of the holy Spirit , it is to set forth Persons and Things , as they are , substantial ; neither is there any thing that is more opposite to Lightness or Vanity , than the Work of Grace wrought by the Spirit in the Hearts of Believers . VI. But the Wind of the Spirit is always attended with sweet Dews and Showers of Rain , being frequently thereunto compared in Scripture . VII . But whosoever ploweth or soweth , in expectation of a blessed Crop , must observe the Wind of the Spirit , without which his Plowing and Sowing will be altogether unprofitable , if not Sin. VIII . But contrary-wise , there is no Work of the Spirit in the Hearts of Men , but what is directly contrary thereunto , and tends to the mortifying of all Sin and Iniquity whatsoever . Inferences . WE may infer from hence , how hard a thing it is for us to know the Nature of the Work of the Spirit in Regeneration upon another Man's Heart , some of its Operations being so secret and invisible . 2. Let it teach us to pray to God , that he would be pleased to raise this Wind , and cause it to blow briskly upon our Souls and Churches . And let us be contented with that Wind of the Spirit which God sends to blow upon us , whether it be the North Wind of Affliction , Adversity , and Rebuke , or the South Wind of Peace , Joy , and Prosperity , both being absolutely necessary ; as we would have the one , so we cannot be without the other . 3. Bless God when you find the Influences of the spiritual Wind upon your own Souls , or upon the Souls of others . 4. Let it be also a Warning to all true Believers , as they would be preserved in their Christian Course , and be kept from being tossed to and fro , and so from the Danger of Rocks and Sands , to take heed in steering their Course , by what Wind they sail , because there are some Winds of Doctrine , that arise from the Sleight of Men , and cunning Craftiness , whereby they lie in wait to deceive ; called also divers and strange Doctrines , Heb. 13.9 . The Holy-Spirit compared to Fire . 1 Thess. 5.22 . Quench not the Spirit . In this Place the Spirit of God , in his Gifts and Operations , is compared to Fire , which is largely opened under the Head of Metaphors that respect the Word , to which we refer you . The Oil of Gladness . Psal. 45.7 . Therefore God , thy God hath anointed thee with the Oil of Gladness above thy Fellows . 1 Joh. 2.20 , and 27. But ye have an Vnction from the holy One , and ye know all things . But the Anointing which ye have received from him , abideth in you ; and ye need not that any Man teach you : but , as the same Anointing teacheth you all things , &c. BY a Metaphor called an Anthropopathy , Oil or Anointing is attributed to God , Psal. 45.7 . Heb. 1.9 . Cant. 1.3 . where the Holy Spirit with his Gifts are understood . Which appears by comparing this Place with Isa. 61.1 . Acts 10.38 . Joh. 3.34 . where the Unction of Christ as King and Priest , is treated of . Hence comes the Derivation of the Name of our Saviour , who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnctus , anointed , Joh. 1.25 . and 4.25 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by way of Eminency . Believers in a measure , are made Partakers of this Unction ; who by true Faith , adhere to Christ the chief Head. METAPHOR . OIL is of a softning and mollifying nature , a sovereign good for all hard Tumours in the Body . The Prophet complains , that the Sores of Judah were not mollified with Ointment . II. Oil is of an healing nature , the Samaritan poured Oil and Wine into the Man's Wounds who fell among Thieves . Oil searcheth into the bottom of Wounds . III. Oil , Pliny saith , is contrary to Scorpions , and in a wonderful manner expels dangerous Venom and Poison , that may accidentally be taken into the Body ; it secures the Vitals from the penetrating Insinuations thereof , which else would seize upon and destroy them . IV. Oil will hardly , if at all , mingle or incorporate with other liquid things ; 't is observed , put it into what you please , it will not be kept under , but will get uppermost . V. Oil warmeth , comforteth , and refresheth the Body , it being anointed and bathed therewith . VI. Oil cannot be dried up by the heat of Summer , as Water and other liquid things will , it will conserve and maintain its being against the scorching heat of the Sun. VII . Oil according to Pliny , cleareth the Eye-sight mightily , and disperseth Mists and Clouds that cause Dimness in the same . VIII . Oil is excellent good to open Obstructions , and help them who cannot breath freely . IX . Oil is fat a and feeding Substance , 't is a very nourishing thing ( 't is thought ) there is nothing more wholsome to the Body of Man. X. Oil eaten with some other things ( that have some hurtful Quality , ) maketh them very good and nourishing , whilst others who eat them without Oil are surfeited thereby . XI . Oil , Naturalists tells us , is good against Shakings , Tremblings , and Convulsions , which many are troubled with , so that on a sudden sometimes they fall down , and foam at Mouth . XII . Oil was made use of under the Law , in cleansing him who had the Plague of the Leprosy . The Priest was to put Oil on the top of his Right Ear , and upon the Thumb of his Right-hand ; and the Remnant of it upon his Head. XIII . Oil is used for Lamps , whereby they burn long , and give light to them that are in the House , the use whereof is very well known to all . XIV . Oil hath a beautifying Virtue ; the Virgins that were prepared for the Persian King , used Ointments to make them fair , for six Months space they used sweet Odours , and six Months Oil of Myrth . This Oil , Naturalists say , hath a beautifying Quality , and fetcheth Wrinkles out of the Skin . David , speaks of Oil , saying , it makes the Face to shine . XV. There are some Men that cannot endure Oil , they love it not , will not be perswaded to put a little into their Mouths , they are naturally averse to it . XVI . The Joynts and Limbs being anointed with some sort of Oil , 't will very much strengthen them , and make a Man more agile , nimble and fit for Motion . XVII . The Priests , Kings and Prophets under the Law , were anointed with Oil. Parallel . THE Spirit softens a hard Heart , asswageth and brings down those obdurate and hard Swellings of Pride and vain Glory , which naturally are in the Souls of Men and Women , making them willing and pliable to the Will of God. II. The Spirit opens the Heart , and searcheth into every Corner thereof ; 't is said to search all things : There is no Sin nor secret Corruption , but it will find it out ; and when it hath softned and mollified the Heart and Conscience , it doth in a gracious manner heal it . III. The Spirit is contrary to Satan that old Serpent , and all the cursed and killing Venom and Poison of Sin , and doth wonderfully expel and purge it out of the Soul , when God is pleased to give a suitable measure thereof ; it secureth from the Insinuations of Sin , and 't will cause a Man to vomit it up by unfeigned Repentance , by which means , the Life of the Soul is preserved : for if by the Operation of the Spirit , Sin is not vomited up , Death will certainly follow . Except ye repent , ye shall all likewise perish . Luk. 13.3 . For the Flesh lusteth against the Spirit , and the Spirit against the Flesh , and these are contrary the one to the other . Gal. 5.17 . IV. The Spirit of God will never mingle , nor become one with the Flesh ; the Spirit is from above , and ever endeavours to be uppermost , in what Heart soever it is , 't will not be under the command of Sin nor Satan . Walk in the Spirit , and ye shall not fulfil the Lusts of the Flesh. V. The Spirit wonderfully revives , comforteth , and infuseth Spiritual Warmth and Heat into the Soul of a Believer , when he is anointed with it ; and indeed nothing else will refresh , enliven and warm the inward Man : hence 't is compared to Fire , and called the Spirit of Life , and blessed Comforter . VI. the Spirit cannot be dried up by the heat of Persecution , nor the scorching beams of Satan's Temptations , that will live and abide the same in the Souls of sincere Converts , losing none of its gracious Influences and Operations . And I will pray the Father , and he shall give you another Comforter , that shall abide with you for ever . Joh. 14.16 . See Comforter . VII . The Spirit cleareth the Eyes of the Understanding , 't is call'd Eye-salve ; and from hence the Apostle prayeth for the Ephesians , That the God of our Lord Jesus Christ , the Father of Glory , would grant them the Spirit of Wisdom and Revelation in the Knowledg of him , That the Eyes of their Vnderstanding being enlightned , they might know what was the hope of his calling , &c. Clouds and Mists of Darkness are upon the Eyes of all that have not received the Spirit , so that they cannot behold things a far off . VIII . The Spirit of God is the only Remedy for all Obstructions of the inward Man , those that scarce breath or pray at all , by receiving a measure of the Spirit , breath out freely their desire to Almighty God : Likewise the Spirit helpeth our Infirmities : for we know not what we should pray for as we ought , but the Spirit maketh Intercession , &c. No Man can say Jesus is Lord , but by the Holy Ghost . 1 Cor. 12.3 . IX . The Spirit feeds the Soul , yea it makes it fat and well liking ; nothing nourishes comparable to the Spirit ; the Word and Ordnances of God , are but dry Bread to it : this is the chief of those fat things full of Marrow , by which God feasts , and makes fat the Bones of his Saints . X. The Spirit of God being received and lived upon , the Abundance of the things of this World , that have in them by means of Sin , some hurtful and surfeiting Quality , are made hereby very good and profitable to Believers ; but for want of the Spirit 's seasoning and sanctifying , they become deadly and destructive to wicked Men , their Table , Bed , and all they enjoy , are made Snares to them . Take heed to your selves , lest at any time your Hearts be over-charged with surfeiting , and Drunkenness , and the Cares of this World , &c. Luk. 21.34 . XI . The Holy Spirit is of exceeding great use against all Tremblings and Convulsions of the Soul in evil Times , it frees the Godly from all slavish Fears , which shake some Men for want of it , out of their Faith , Honesty , and Religion ; and it keeps sincere ones stedfast , and imovable , from being shaken by false Doctrine and lying Spirits ; which have troubled many with strange Convulsions , Shakings and Tremblings in this Nation ; so that ( as my Author saith ) they have even foamed at the Mouth , when Quakerism first came up amongst us . XII . The Holy Spirit is made use of by the Lord Jesus Christ , our Heavenly High-Priest , in cleansing the Leprosy of Sin , he puts it into , ( or upon ) every Faculty of the Inward Man , the Will , the Affection , the Understanding , the Conscience , the Head , the Hand , the Heart , the whole Soul is anointed therewith , before it is pronounced clean by the Lord. I will put my Spirit within you , and you shall be clean from all your Filthiness . Now are you clean through the Word that I have spoken to you ; the Words that I have spoken to you , they are the Spirit and the Life . XIII . The Spirit of God is that spiritual Oil , that the Wise Virgins took in their Vessels and in their Lamps , by which means they were accepted by the Bridegroom , and the Foolish for want of it , their Lamps of Profession went out , and they not suffered to go into the Wedding-Chamber . XIV . The Holy Spirit hath an excellent beautifying Quality , there is no scar , spot nor deformity in the Soul , but the Spirit can purge and cleanse it , they that are anointed with this Oil , shine in the Eyes of God and good Men ; 't will make a Blackmore white and beautifful , fetches out those Wrinkles and foul-Staines and Spots , that naturally are in the Souls of Men and Women ; it takes of Christ's Beauty , and puts it upon the Soul , and so places a shining Lustre upon the Inward Man. Thy Beauty , for it was perfect through my Comliness , which I had put upon thee , &c. How glorious and beautiful to be hereby ? And all that sat in the Councel , looking stedfastly on him , saw his Face as did Stephen appear if it had been the Face of an Angel. Acts 6.15 . XV. There are some , nay many Men in the World , that love , not like not the Spirit , they are naturally so averse to it , that they will not be perswaded to make trial of it ; they can't believe there is any Sweetness , Benefit , or Savour in it . The Natural Man receiveth not the things of the Spirit of God , for they are Foolishness unto him ; neither can be know them , because they are spiritually discern'd . 1 Cor. 2.14 . XVI . The Spirit is good to strengthen the weak and decayed Hands and Knees of a poor Saint ; and thereby makes the Soul more fit for Motion Godwards , lively , quick , agile , and fit for Heavenly Service . XVII . The Lord Jesus was anointed with the Spirit , that Oil of Gladness , above his Fellows . Moreover every Minister of the Gospel must be anointed therewith , or he is not accepted of God. METAPHOR . OTher Oil is of an earthly Extract , and several sorts of it are prepared and made fit for use by the Art and Wisdom of Man being extracted from earthly things . II. There is not one sort of Oil , that hath all kind of excellent Qualities in it ; that which may be good to beautify and of a dulciferous Scent , may not be medicinable . III. Oil will not last long , its Virtue is soon gone , it quickly decays and becomes unsavoury . Disparity . THe Spirit is from above , and without beginning , Flowing from the Throne of God and the Lamb. But the Comforter , even the Spirit of Truth which proceedeth from the Father , he shall testify of me . II. The Spirit hath all excellent Qualities in it ; 't will not only beautify and perfume , but 't is also soveraign good for healing all Distempers of the Soul ; what rare Property is there in any sort of Oil , but the Spirit in an heavenly manner far excels it ? III. The Spirit ever abides the same , never corrupts , nor loseth its Virtue , it lasteth from everlasting to everlasting . Inferences . FRom hence we may see the excellent Nature , Properties and Usefulness of the Spirit . 2. It may move and stir us up to pray to the Father for fresh Anointings . 3. Let us ascribe all tenderness and brokeness of Heart , to the mollifying Virtue of this Precious Oil. 4. When ye see choice and excellent Oil , think seriously on the Holy Spirit ? 5. Labour to get much of it in your Vessels , lest your Lamps go out , and you go to buy when 't is too late . The Holy-Spirit the Earnest of the Saints Inheritance . Eph. 1.13 , 14. After ye believed , ye were sealed with the Spirit of Promise ; which is the Earnest of our Inheritance , &c. METAPHOR . AN Earnest is usually part of the best things which are in common Use and Estimation among Men ; as Gold , Silver , &c. II. An Earnest imports some thing bought or sold , as also an Agreement , or Consent between two Parties , for the confirming of some Contract or Promise , which before was not settled . III. An Earnest is given as a Pledg of some future good thing , purchased or promised to a Person . IV. An Earnest oftimes of a great Bargain or Purchase is a considerable Sum , twenty or thirty Pounds , sometimes more hath been given in earnest of an Inheritance : an Earnest is commonly proportioned according to the worth or value of the Purchase . V. An Earnest is that which confirms or makes sure a Bargain or Contract between two Parties , by the means of which each claims his own Interest and Property . VI. An Earnest puts a Bar to any who would unjustly stop , disanul , or make void the Covenant agreed upon . VII . An Earnest confirms a Bargain , so that it gives assurance to him , that receives it , of the Inheritance or Purchase of whatsoever it is the Earnest . VIII . An Earnest though it may be in it self , something of considerable value ; yet it is always far short in worth to that which it is the Earnest of . IX . An Earnest as it is something given of a valuable consideration , to confirm a Bargain so ; the Person that receives it , immediately enjoys it , he hath it in hand for his present Profit and Advantage ; and many times a Man hath nothing else to live upon till he receives the whole Sum , but the Earnest-Mony . X. There is always some distance of Time between the laying down of the Earnest of an Inheritance , and full enjoyment of it , or entering into the Possession thereof . Parallel . THe Holy Spirit ( viz. ) the Gifts , Graces and Operations thereof , is part of the best things which the great God ( in this World ) gives unto his dear Children . II. The Earnest of the Spirit doth also denote ( as 't is observed by some ) that spiritual Bargain which is made between God and a Believer . The Lord in a solemn Contract , requires of us our whole Soul , Life , Strength , the best we are , and are capable to perform for the Glory of his holy Name , and to the end he might have ( as I may say ) the Bargain punctually observed , hath given us an Earnest , to wit , his Spirit , and we in receiving of it , shew our Assent and Consent to the Contract , to serve the Lord and become his for ever . III. The Spirit is given by the Father to Believers as a Pledg or Earnest of the blessed Inheritance , which Christ purchased by his Blood for them , and upon the account of his own free Grace is promised to them . Who hath also sealed us , and given us the Earnest of the Spirit in our Hearts . 2 Cor. 1.22 . IV. The Spirit which God giveth to Believers , as the Earnest of Eternal Life , is a great Sum , or that which is of considerable Value ; the Purchase being infinite or invaluable , 't is meet the Earnest should bear some Proportion to it ; who is able to account or reckon up the worth of the Spirit of God , which is the Earnest of the Saints Inheritance ? We may judg of the Value and Excellency of it by the fruits thereof , which are Love , Joy , Peace , Long-suffering , Gentleness , Faith , Meekness , Temperance , &c. One particular Fruit of the Spirit ( viz. ) Peace is such an inestimable Jewel , that the Apostle saith , It passeth all Vnderstanding . V. The Earnest of the Spirit which God hath given to his People , confirms that mutual Contract and Agreement which is between him and them : God hereby claims a new Covenant-Right to Believers , and Believers claim Interest and Property in God. Hereby we know that we dwell in him , and he in us , because he hath given us of his Spirit . 1 Joh. 4.13 . VI. The Earnest of the Spirit prevents Satan from steping in to break and make void the Spiritual Bargain , or Contract between the Soul and the Lord Jesus Christ. A Saint can by this means say , I have received Earnest of God , I am not mine own , I have agreed , covenanted , and sold my self to him . Depart from me , ye evil doers ; for I will keep the Commandments of my God. The Lord rebuke thee Satan , &c. And hereby God looks upon himself concern'd to secure and make sure of the Soul to preserve his Right and Interest he hath in his People against all Enemies , that he might not lose his Bargain . VII . The Spirit confirms the Covenant of Grace so to Believers , that it gives them an assurance of Eternal Life and Glory to come ; hence 't is called , The Earnest of the Saints Inheritance , until the Redemption of the Purchased Possession . VIII . The Gifts , Influences and Graces of the holy Spirit , tho they are in themselves of great Worth and Value , and accordingly greatly prized by the Godly ; yet not to be compared to the full Fruition of God and the glorious Inheritance which the Spirit is given as the Earnest of . IX . The Spirit which is the Earnest of Glory , is given to Believers for their present Profit ; God's infinite Favour bestows Grace , Peace , Joy , and the like , whilst Saints are in this World : and indeed 't is upon this Earnest-Mony they live , and 't is so much as is sufficient to bear all their Charges , and def●●ay all their Expences till they receive the everlasting Kingdom . X. There is also a distance of Time between the Saints receiving the Spirit , which is the Earnest of that glorious Inheritance , and the full Possession of it . They receive the Spirit as the Earnest when , or soon after they believe , the Time when they receive the Inheritance is not till they die , and not the full Fruition or perfect Enjoyment of it till the Resurrection : Henceforth is laid up for me a Crown of Righteousness , which God , the righteous Judg , will give me at that Day , &c. METAPHOR . AN Earnest among Men is usually a certain Sum , either more or less , of Gold or Silver , which are but corruptible and earthly Things . II. The best and greatest Purchase an Earnest among Men is given for , consists but of temporal things , that pass away and perish , as all Sublunary Things do . III. Sometimes among Men , a Person who has given Earnest for such or such a Commodity , does afterwards recant his Bargain . IV. Sometimes the Purchaser loses his Earnest , by flying from the Bargain , and so never has the Inheritance . V. Amongst Men , the Earnest of an Inheritance is given by the Purchaser to the Seller , and he expects something of equal worth for that he parts withal for it . VI. An Earnest among Men is given by the Purchaser , with an intent or design to advantage himself thereby ; 't is chiefly his own Interest and Profit which he aims at in this Action . Disparity . THe Earnest of the Saints Inheritance is of an inestimable value , being of an heavenly and sublime Nature , the holy , blessed , and eternal Spirit of God , in the Operations , Gifts , and Graces thereof . II. The holy Spirit is the Earnest of an Inheritance , incorruptible , and undefiled , and that fadeth not away , reserved in Heaven for us . Be thou faithful unto Death , and I will give thee a Crown of Life . III. There never will be any recanting about giving or receiving this Spiritual Earnest ; God will never repent that he gave his Spirit to his faithful Children , it being bestowed upon them as the Result of his eternal Purpose in Jesus Christ. And Believers have no cause to recant their Bargain , in yielding themselves up to God , both Body and Soul , all they are , and are capable to do , for the Glory of Free-Grace ; for their Gain will be unspeakable thereby : Godliness is profitable to all things , having the Promise of the Life that now is , and that which is to come ; it is great Gain . IV. God will never , can never lose those Souls , for whom he gave his Son , as the Price of their Redemption , and his Spirit as an Earnest to make sure of them : My Father which gave them me is greater than all , and none is able to pluck them out of my Father's hands . V. The Spiritual Earnest is given by the Father , upon the account of Christ's Purchase , unto Believers . The Lord Jesus bought the Inheritance , and received the Earnest of it for us , as Mediator , who freely gives it to us ; out of his own good Will he bestows it upon us , as an Assurance of the full possession of eternal Life . VI. The Lord giving his Spirit as the Earnest of future Blessings , designs ( 't is acknowledged ) his own Glory thereby ; but chiefly the Profit will be ours : 'T was our Good , our Advantage Christ designed and aimed at , in dying for us , and in giving his Spirit to us . Inferences . WHat admirable Grace and Favour is here ! Did God give Christ to die for us , to redeem us from Sin and Wrath to come ? and did he receive the holy Spirit , as Mediator , to give it unto us , the Earnest of that purchased Possession ? Let this be to the Praise of his Glory , Christ purchases that we might possess . Others purchase that they might inherit themselves , and give Earnest to make sure the Estate to themselves ; but the Lord Jesus needed not to do so , he was Heir from everlasting , and all that he did as Mediator was for us , to enrich and make us happy and blessed for ever . 2. If God hath given to Believers the Holy Spirit , as the Earnest of their Inheritance , let them take heed they do not go about to defraud him of his Bargain : They are not their own , they are bought with a Price , and they have consented to this holy Contract , by taking an Earnest from his hand . 'T is great Injustice to deprive or keep back any part of a lawful Bargain from the Buyer , especially when he hath given Earnest for it . 3. This shews what certain Hopes and good Assurances a godly Man hath of eternal Life : 'T is bought or purchased for him , 't is given by Promise to him , the Promise is sealed ; nay , more than this , he hath received a Pledg or Earnest of it . What little ground is there then for any Soul to despond , or doubt of the eternal Inheritance ? The holy God deals with us after the manner of Men , about the great Concerns of another World ; the bare Promise of God would be Security enough , we need not require a Seal and an Earnest of him . O how doth Divine Goodness condescend to poor Creatures , that the Heirs of Promise might have strong Consolation . 4. From hence Believers may learn how to repell and withstand the Temptations of Satan . Simon , saith our Saviour , Satan hath desired to have you , &c. But might not Simon ( and so consequently every true Christian ) say , I am not mine own , thou comest too late , Satan , I have received Earnest of a better Estate , of a better Kingdom than thou hast : I have given up my self to Jesus Christ , and he hath taken possession of me by his Spirit , that I might possess and enjoy him to Eternity . 5. And let Sinners , who would have an Interest in God , and enjoy this eternal Inheritance , learn from hence the ready way to come to it . First ; They must believe : The Saints that are sealed with the Spirit , which is the Earnest of the purchased Inheritance , are said to trust in God , after they heard the Word of Truth , the Gospel of their Salvation : In whom ( saith the Apostle ) after that ye believed , ye were sealed with that holy Spirit of Promise , which is the Earnest of our Inheritance , until the Redemption of the purchased Possession , to the Praise of his Glory . Secondly ; As they must hear , attend upon the Word , go out of themselves to Christ , rely upon him , and trust in him , believe and receive the Record God hath given of his Son ; so they must submit to his Ordinances . The Spirit is promised to those that keep his Commandments , John 14.15 , 16. If this be done in Truth and Sincerity , you shall certainly receive the Earnest of future Happiness , as well as others . 6. Those that would have a Trial of their Estates and Conditions , who desire to know whether they have received the Spirit of God or not , may read the Metaphor where the holy Spirit is compared to a Seal . Nothing is more needful ; all may see from hence to make sure of the Spirit ; take heed you be not mistaken about it , &c. And let them that have received it , live upon it . Such need not fear wanting any good thing ; this Earnest-Penny will ( as hath been shewn already ) defray all their Charge whilst they are in this World. 'T is a great Sum ; God gives like himself , and answerable to that Inheritance prepared and purchased for Believers . 7. What Fools are they that slight and despise this Earnest ? God offers Men in the Gospel everlasting Life , and , to assure them of it , promises them , if they will come to his Terms , to give them his Spirit as the Earnest thereof : Turn you at my Reproof ; behold , I will pour out my Spirit upon you , I will make known my Words unto you . The Holy-Spirit compared to a Seal . Eph. 1.13 . In whom ye also trusted , after that ye heard the Word of Truth ▪ the Gospel of your Salvation ; in whom also after that ye believed , ye were sealed with that holy Spirit of Promise . Eph. 4.30 . And grieve not the holy Spirit of God , whereby ye are sealed unto the Day of Redemption . A Seal is an Instrument fitted to make an Impression or Mark , by which a Man knows the thing done , whatsoever it be , to be his own and not anothers Act ; as also to ratify and make authentick Bonds , Covenants , &c. And in opening this Metaphor , of Believers being sealed by the holy Spirit , these things are meet to be noted . 1. The Letter written , or the Vessel filled with Treasure , every true Christian. 2. The Wax appointed to the Seal , and that is the Heart , the relenting and pliable Heart of a Sinner , Heb. 10.16 . 3. The Sealer , that is , as some conceive , the Father , or the Lord Jesus Christ ; others more immediatly the holy Spirit , or third Person of the Trinity . 4. The Seal , as some understand , is the Word of God , others the Spirit ; we include both jointly considered . 5. The Sealing or Impression active , is the Act of applying the Word in the Ministry of the Gospel , by the help of the Spirit , to the Soul. 6. The Print or Impression passive , or Image of the Seal left in the Wax , is called the Image of God , or Knowledg , Faith , Love , Truth , Holiness , &c. which are originally in God , and communicated to us by the Word and Spirit from him . 7. The End of Sealing , which is Secrecy , Property , and Security , which things will appear more fully in opening the Metaphor . METAPHOR . A Seal ( especially if it be the King's Seal ) is highly prized , and very carefully kept . II. A Seal makes an Impression in the Wax like it self , or leaves a resemblance of it . III. Before the Seal can make an Impression , the Wax must be melted , or made pliable , soft , and fit to take it . IV. The Seal alters the Form of the Clay 't is set or stamp'd upon . A piece of Clay is a rude Lump , without form or figure , saith Mr. Caryl , but if you take a Seal and stamp upon it , that Clay receives any Figure , or Coat of Arms , that is engraven upon it . V. A Seal is to confirm and make sure Bonds , Contracts , or Covenants that are made between Man and Man. If an honest Man makes a Promise of such and such things to his Friend , he thinks he hath ground to hope those good things , so promised him , are his own ; but if he gives it under his Hand in Writing , he concludes he is more sure ; but if the Writing , Covenant , or Promise be sealed , 't is as firm and as sure as he can desire to have it . VI. A Seal is used to distinguish or differ things one from another , whereby Property is known and secured ; a Merchant knows his Goods from other Mens by the Seal or Mark he sets upon them . VII . A Seal is used to confirm and make Laws Authentick ; till they have the King's Seal stamp'd upon them , they oblige not the Subject to Obedience . VIII . A Seal is used to secure , preserve or keep safe several things , which otherwise might be spoiled , run out , and become good for nothing . Things that we would not have any to touch , nor meddle with , we set a Seal upon . IX . A Seal many times is counterfeited by ill Men , they indeavour to imitate it as nigh as they can , to cheat poor ignorant People thereby . X. A Seal is used to hide or keep back others from the Knowledg of things ; if a Man have any thing to write unto his Friend that he would not have others know , he seals up his Letter , upon the account of Secrecy , tho 't is like afterwards , in convenient time , those things so conceal'd are discovered . Parallel . THe holy Spirit is the King's Seal , the glorious King of Heaven and Earth , and therefore is highly valued and prized by every true Christian. II. The holy Spirit makes an Impression on the Heart , there is in a Believer a Similitude , a Likeness or Resemblance of God ; every Saint hath the Image of the Spirit upon him , he is holy , harmless , heavenly , &c. III. Before the holy Spirit seals any Person to the Day of Redemption , the Heart is broken , softned , and made pliable by the Word , and powerful Operations of Grace , and so made fit to take that heavenly Impression . And thus you have David speaking , I am poured out like Water , and all my Bones are out of Joint : My Heart is like Wax , it is melted in the midst of my Bowels . IV. The Spirit makes a change upon the Soul of a Man or Woman that receives the Impression of it , it alters every Faculty , and puts a new Form or Figure ( as it were ) upon it . Man naturally is a rude Lump , a gross and confused Piece , by reason of Sin , till the Spirit stamps upon him , or infuses into him new Habits . V. The Holy Spirit confirms and makes sure the Covenant and Promises of God to Believers ; God hath not only made gracious Promises to them , of Pardon , Peace and Eternal Life , &c. But he hath left these Promises written in the Holy Scriptures ; and not only so , but such is his great Love and Kindness to them , he hath given them his Seal , they have his Promise , his Word , and his Spirit also , that they might not doubt of the Truth and Stability of his Covenant . We are his Witnesses of these things , and so is also the Holy Spirit , whom God hath given to them that obey him . VI. The Holy Spirit distinguishes or differs one Man from another ; God hath set his Seal or Mark upon all his People . The Foundation of God remaineth sure , having this Seal , The Lord knoweth them that are his . If any Man hath not the Spirit of Christ , he is none of his . VII . The Holy Spirit is the broad Seal of Heaven , by which all the Laws and Institutions of the Gospel were ratified and confirmed , with Signs and Wonders in the Primitive Time ; by which means they come to be Authentick , and everlasting Laws , obliging all Men to Obedience ; and all Laws of Spiritual Worship , Traditions , and Institutions , injoyned by any Potentate , Assembly , or Council whatsoever , that were not thus sealed or witnessed to , are utterly to be rejected . VIII . The Spirit secures , preserves , and keeps safe all true Believers from the Danger they continually are exposed to , from Sin , Satan , and the Insnarements and Mischiefs of this evil World. Satan , nor wicked Men must not , cannot destroy the Servants of God , because of the Mark or Seal he hath set upon them . Set a Mark upon the Men that mourn , &c. saying , Hurt not the Earth , &c. till we have sealed the Servants of our God in the Forehead , &c. And it was commanded them , that they should not hurt the Grass of the Earth , neither any green thing , neither any Tree , but only those Men , which have not the Seal of God upon their Forehead . IX . The Spirit is oftimes counterfeited by Satan , who transforms himself into an Angel of Light , as do his Ministers , as if they were the Ministers of Righteousness ; hence they pretend to Light , Spirit and Holiness , and beguile the ignorant and unwary Souls to their Eternal Ruine . X. The Holy Spirit hath hid or seal'd up some things from some Men ; Bind up my Temstiony , seal the Law amongst my Disciples . Many things are hid from Saints themselves , in dark and mysterious Prophecies in the Holy Scripture . Seal up those things which the seven Thunders uttered , &c. Yet in due time those things shall be revealed , and not only so , but the Saints of God themselves , by the Spirit are such a sealed and hidden People , that but a very few can read and understand them , though legible to be read of all the chosen and elect Seed , and Heirs of Promise , and in that great Day they shall be known by all the World. METAPHOR . A Seal among Men , after a Bond or Covenant is sealed therewith , may be defaced or broken , and thereby the said Bond or Covenant may lose its Virtue , Efficacy , and not be deemed good and Authentick in Law. II. A Seal among Men can make no Impression without a Hand , or one to seal therewith . III. A Seal is an Instrument made by the hand of some Artificer of earthly Matter or Substance , and makes only a humane or external Impression . IV. A Seal may be lost , or grow old and defective , and so make no perfect and clear Impression . Disparity . THe Holy Spirit having once made a gracious and glorious Impression in the Soul of a Man , neither Devil , nor any other Enemy can ever , by all their Strength and Skill utterly deface , tear or break it , so as to make the Covenant of Grace to lose its Virtue and become of none Effect to the Soul ; hence Believers are said , To be sealed to the day of Redemption . II. The Spirit is not only the Seal , but the Sealer , he makes the Impression , needing no other , and also is the Seal by which the Impression is made . III. The Spirit is an uncreated Being , or an immortal Substance , and makes a divine and heavenly Impression in the Mind or Soul of a Man or Woman , which by the operation of God's Grace is made pliable and meet to receive it . IV. The Spirit can never be lost , grow old , be wore out , or become defective ; so that the Impression it now makes , is the same in every respect with that it made five thousand Years ago . Inferences . FRom hence , we may perceive by whom the Change or Difference is made , which is in any Person . Man is born in Sin , and rather resembles Satan , bears his Image , than the Character and Likeness of God Almighty , till the Holy Spirit stamps a new and heavenly Character upon them , or infuses a spiritual Habit into him . Who makes thee to differ from another , or what hast thou , which thou hast not received , &c. II. It may serve to stir every one up , to examine their Hearts , whether they have received the Impression of this Spiritual Seal : as is the Seal , such is the Impression it makes . They that are after the Spirit , mind the things of the Spirit : But we all with open Face , beholding as in a Glass , the Glory of the Lord , are changed into the same Image , from Glory to Glory , even as by the Spirit of the Lord. III. For further Trial take these few brief Notes following . 1. Were your Hearts ever humbled in the sence of Sin , broken in pieces , melted , made soft , and pliable to receive the Seal ? The Heart of Man naturally is hard and obdurate , and will not take this spiritual Impression . 2. Did the Spirit ever set home , and seal any Promise in particular , or Promises in general upon your Hearts ? so that you can say with the Prophet David , Lord remember the word unto thy Servant , upon which thou hast caused me to hope . Psal. 119.49 . The Ephesians are said to be sealed with the Spirit of Promise . Eph. 1.13 . 3. Are you formed into the Likeness and Image of the Spirit ? There is in that Soul that is sealed by the Spirit , a certain Impression of Divine Light ; former Darkness flies away , and the Eyes of the Understanding are enlightned , the Soul sees an Excellency in God , and in Jesus Christ , a transcendent Beauty in divine Objects , and values the Knowledg of Jesus Christ and him crucified , above all the things in this World. 4. Are you holy , heavenly , spiritual ? are there Principles of true Piety and Godliness wrought in you ? Do you love God because he is holy , and love his Word because of the purity of it ? Do you breath and pant after a further Conformity and Likeness to him ? 5. Is thy Heart washed from its Filthiness ? If thou art not cleansed from thy former Wickedness , and swinish Nature , thou mayest assure thy self thou hast not the Spirit of God in thee , thou art far from being sealed therewith . 'T is by the virtue of those Promises that are imprinted upon the Soul by the Holy-Gost , that a Man comes to cleanse himself from all Filthiness of the Flesh and Spirit , and to perfect Holiness in the Fear of God , 2 Cor. 7.1 . 6. Doth not thy Heart condemn thee , for allowing thy self in any known Sin , or for living in the continual neglect of any one known Duty ? The Spirit witnesseth with our Spirits , that we are the Children of God. Where it is a sealing Spirit , it is a witnessing Spirit . It compares the Heart and Life of a Man with the Rule of the Word : and if the Bent and Stream of the Soul be Heaven-ward , and his sincere Design is after God , and to live to him in this World , as well as to live with him in the World to come ; to be holy here , as well as to be happy hereafter ; then the Spirit witnesses for him : But if otherwise , it witnesses against him , and his own Spirit condemns him . IV. Moreover , this may inform sincere Christians to their unspeakable Joy , how firm and sure the Covenant of Grace is to them . They are sealed with the holy Spirit unto the Day of Redemption ; they are mark'd for Heaven , and cannot lose their Title to the eternal Inheritance , because they cannot lose the Seal of it : As they have received the Earnest of it , so they have the Witness and Seal of it , that it might be every way firm and sure to them . V. Let all who profess the Gospel , and pretend to the Spirit , strive to get this Seal . 'T is not enough to read of the Covenant of God , and to have some external knowledg of it , and dispute about it ; but labour to get it sealed to you by the holy Spirit . VI. If the Spirit be the Earnest and Seal of this blessed Inheritance , do not grieve it ; this is the Counsel the Apostle gave to the Ephesians . Do not quench the Motions of it , nor turn a deaf Ear to the tender and gracious Reproofs it daily gives you . Do not give way to Sin or Satan ; neglect not your Duties ; pray often , and hear the Word , and be found in your places where the Word and Spirit hath directed you : Live in Love , and let all Bitterness , Wrath , Anger , Clamor , and Evil-speaking be put away from you , with all Malice ; and be kind one to another , and tender-hearted , forgiving one another , as God for Christ's sake hath forgiven you : And hereby you will not grieve the holy Spirit , whereby you are sealed unto the Day of Redemption . Lastly ; Take heed Satan does not deceive thee with a counterfeit Seal . Many are confident they have the Spirit , Light , and Power , when 't is all meer Delusion . The Spirit always leads and directs according to the written Word : He shall bring my Word , saith Christ , to your remembrance . Some Men boast of the Spirit , and conclude they have the Spirit , and none but they , and yet at the same time cry down and vilify his blessed Ordinances and Institutions , which he hath left in his Word , carefully to be observed and kept , till he comes the second time without Sin unto Salvation . The Spirit compared to a River . Psal. 46.4 . There is a River , the Streams whereof make glad the City of God. John 7.38 . He that believeth , out of his Belly shall flow Rivers of living Water . Rev. 22.1 . And he shewed me a pure River of Water of Life , as clear as Chrystal , proceeding out of the Throne of God , and the Lamb , &c. METAPHOR . EVery River hath a proper Head or Fountain , from whence it doth proceed . II. A River hath much Water in it , a Cistern or Vessel will contain but small quantities ; some Rivers contain abundance , and can never be emptied . III. A River lieth open and free to all ; every Man that passeth by makes use of a River , if he needs it . Fountains and Conduits are many times seal'd , or lock'd up , and 't is hard to come at Water out of them ; but a River doth freely send forth its Streams , that run continually , never cease day nor night . IV. Many Rivers are very deep . Altho in some places they may be so shallow , as that a Man may wade in them ; yet in some other places they are mighty deep and dangerous , so that none dare adventure into them : Hence Marks and Bounds are many times set up to give notice . V. A River is the proper Element of Fishes , and many living Creatures ; they are produced by it , and live in it . VI. A River is good to wash in , to cleanse , purge , and carry away Filth , and noxious Pollution . VII . A River hath its Banks to keep it in its proper Bounds , and make it run in its own Chanel , by which means People know whither to go , if they would partake of the Benefit of its Waters . VIII . Some Rivers overflow their Banks at some certain times , and greatly enrich the Soil , and make it fruitful ; as particularly , the River Nilus in Egypt . IX . A River is profitable for Commerce , Traffick , and Navigation ; it is the means of Conveyance of the rich Commodities of one Kingdom to another , and of one City to another ; by which means , People , Cities , and Nations are greatly enriched . What a great Conveniency is the River of Thames to the City of London ! By this means also one Friend can soon go to another , and often hear each from the other . X. Some Rivers run very swiftly , bear all down before them , are so impetuous , as they cannot be stopped in their Course and Chanel . A swift Stream washes away Filth best . XI . Some Rivers environ Towns , and are instead of other Fortifications to them , making them strong , and hard to be taken . XII . A River causes those Trees that are planted by the side of it , to thrive and grow exceedingly . The Waters softening the Ground , their Roots spread forth , they flourish ; when those that are planted on Heaths , and barren Mountains , wither and fade away in a Time of Drought . XIII . A River is very pleasant and delightful , as well as profitable to them that dwell by it ; and they can take their Walks by the sides thereof . XIV . A River carries , or conveys , by the help of Boats , and other Vessels , many Things and Persons , ( whose Purposes and Intentions are that way steer'd ) into the Ocean . XV. Sometimes a River is so still , calm , and quiet , that you cannot discern any Motion ; and then without meer human artificial means , no Ship , Boat , or Vessel can sail or move along . XVI . Some Rivers divide one Country or Nation from another . XVII . After a great Rain , a River rises higher , runs more swift , by reason of the Land-Floods that come down , and run into it . XVIII . A River will carry and bear up a Ship of a great Burthen , and many other heavy things ; and according as its Waters run , either more slowly or swiftly , so do those things which sail or swim along in it . XIX . The Water of a River , and running Streams , is usually more clear and savoury , than Pools or standing Waters . A River purgeth it self ; and if a Branch or small Stream runs through a loathsom Ditch , it carries away the Pollution of it . XX. The Waters of a River are good to drink , and satisfy Thirst. Parallel . THe holy Spirit is said to proceed from the Father : But when the Comforter is come , whom I will send unto you from the Father , even the Spirit of Truth , which proceedeth from the Father , he shall testify of me : It proceeds out of the Throne of God , and the Lamb. II. The holy Spirit is called a River , ( not a Cistern , not a Vessel ) to denote that Fulness of the Water of Life which is in it , the Abundance of heavenly Blessings that flow from it ; all the Godly in all Ages , from the beginning of the World , have been supplied from this River : Thousands , and Ten Thousands , have drawn out of it , have been filled with it , have had their measures of it , as God in his Wisdom saw good to communicate it to them ; yea , and our blessed Saviour received it without measure : And yet the River is as full as ever , in it self , there is no emptying of it . III. The holy Spirit is a River that lieth open to all poor Sinners : whoever will may come to these Waters ; none are forbidden , no Restraint is laid on any Soul that desires to have them : I will give freely to him that is thirsty , even the Waters of Life . Ho every one that thirsteth , come to the Waters , &c. IV. This spiritual River is wonderful deep , there is no searching out the Depths thereof . Who knows the mind of the Spirit , but he that searcheth all things ? The Purposes , Decrees , and secret Ways of the Spirit , are unknown to Men in many respects , tho some of his Ways , Influences , and Operations are discernible . Believers may adventure a little way , as far as their Bounds and Limits permit them . We must not pry too curiously into the Depths of God , he having set Bounds by the Word how far we should go ; and let all take heed on their Peril that they adventure no further . V. The holy Spirit is the proper Element of all true Believers ; they are born by the Spirit , live by the Spirit , and walk in the Spirit . Ministers are Fishers of Men. See the Parable of the Net. VI. This River is good to wash , purge , and carry away Filth , and all abominable Pollution of Sin , both in Souls , Churches , and Nations , where the Water of this River runs : Such were some of you , but ye are washed , but ye are sanctified , but ye are justified in the Name of the Lord Jesus , and by the Spirit of our God. VII . The Spirit hath its proper Bounds , and always runs in its spiritual Chanel , viz. the Word and Ordinances , God's publick and private Worship ; and thither all must have recourse , that would receive the precious and glorious Blessings and Benefits thereof ; if you would have these sacred Waters , you must observe the Chanel where this River runs : Where I record my Name , I will come unto thee , and will bless thee . When the Disciples were assembled together , they met with the Spirit , that being their Duty , and Christ's Institution . VIII . This spiritual River hath several times overflowed , there being a Redundancy of Water in it . Great Multitudes have been marvellously watered , and made fat and fruitful on a sudden , and shall again when the time is come . God sometimes extends Mercies and Gospel-Blessings beyond his usual method ; being a free Agent , may , if he pleaseth , anticipate his own Order . He hath promised to open Rivers in the Desert : And it shall come to pass in that day , that the Lord shall bear off from the Chanel of the River , unto the Stream of Egypt . God meets with some , as he met with Paul , who was running from him . The Scripture speaks of a Time , when the Knowledg of the Lord shall cover the Earth , as the Waters cover the Sea. In that day this River shall overflow , and cover the whole World. There shall be on every high Mountain , and on every high Hill , Rivers , and Streams of Water . I will open Rivers upon high Places , I will make the Wilderness a Pool of Water , and the dry Land Springs of Water . Behold , I will do a new thing , now it shall spring forth , shall ye not know it : I will even make a Way in the Wilderness , and Rivers in the Desert : The Beasts of the Field shall honour me , the Dragons , and the Owls ; because I give Waters in the Wilderness , and Rivers in the Desert , to give Drink to my People , my Chosen . IX . The holy Spirit is gloriously advantagious for spiritual Commerce and Traffick . 'T is that which , by the use of Ordinances , conveys the Riches of Heaven to Dwellers here below : He shall receive of mine , and shew it unto you : He will bring all things to your remembrance . 'T is the Spirit that stores the City of God with all its Divine Riches . There is no Trading to Heaven , but by sailing in this River ; Faith can do nothing without it . If these Waters do not run , our Souls can make no good Return from the Celestial Shore . The Church , and every Family of the Godly , would soon be starved , were it not for this heavenly and spiritual River ; hence 't is said to rejoyce the Righteous : There is a River , the Streams whereof make glad the City of God , the holy Place of the Tabernacle of the Most High. By means of this River we often take a Voyage to our Father , and come to Jesus Christ , and daily in the Word hear from them : For through him we both have access by one Spirit to the Father . X. This spiritual River , as 't is deep , so 't is very swift , tho 't is not always discerned to be so by us , nor doth the Stream indeed seem to us to run always with a like Motion . But when God doth ( as it were ) open the Flood-Gates , then it runs very swift , and is so impetuous , that it drives all down before it : Lord , said Saul , what wouldest thou have me to do ? When God causeth its Passage to be clear , it bears down all Opposition , carries away our slavish Fears , our Unbelief , our Earthly-mindedness , and all Consultings with Flesh and Blood , making thereby our Souls very clean , washing us as in a Stream which is very powerful , carrying away all our great Defilements . 'T is not in the Skill of Men or Devils to stop this River , even the strong Operations of the Spirit , in a Person , Church , or Nation , when God opens the Sluces for it . XI . This River is a Believer's Strength : Not by Might , nor by Power , but by my Spirit , saith the Lord. 'T is the Churches sure Fortification : When the Enemy comes in like a Flood , the Spirit of the Lord shall lift up a Standard against them . Those that are environed by the Spirit , need not to fear the Stormings of Men or Devils , even those Churches or Souls , who enjoy the smooth and sweet Streams of this River . XII . Those Churches or Souls , who enjoy the blessed Streams of this spiritual River , grow , flourish , and bring forth much Fruit. He shall be like a Tree planted by the Rivers of Water , that bringeth forth his Fruit in due season , his Leaves shall not wither . They shall spring up as Grass , as Willows by the Water-Courses . Blessed is the Man that trusteth in the Lord , whose Hope the Lord is : For he shall be as a Tree planted by the Waters , which spreadeth forth his Root by the River , and shall not know when Heat cometh , but her Leaf shall be green ; and shall not be careful when the Year of Drought cometh , neither shall cease from yielding Fruit. XIII . This spiritual and heavenly River yields the Church , and all true Believers , much Joy and sweet Delight ; no Pleasures like those that flow from the Spirit : The Fruit of the Spirit is Joy , Peace , &c. And sometimes when they partake of these Celestial Streams , they are so delighted thereby , that they cannot forbear breaking forth into singing : There is a River , the Streams whereof make glad the City of God , &c. XIV . This spiritual River , in the use of the Ordinances and Appointments of the Gospel , will carry a Soul , whose Purpose and serious Intention is bent that way , to God , the Ocean of all Fulness , and into the great Depths of everlasting Bliss . XV. The Spirit of God sometimes seems not to strive or move at all upon the Hearts of Men and Women , ( not only upon the Wicked , of whom God hath said , My Spirit shall not always strive with Men ) ; but also the Godly themselves cannot sometimes perceive a visible or sensible Operation thereof . And then their Spirits seem like Vessels becalm'd ; no Duty or Service perform'd hath any Life or Activity in it , it being only performed by the Strength of natural or acquired Parts and Abilities . XVI . This spiritual River divides the Church from the World , Believers from Unbelievers : For who maketh thee to differ from another ? And what hast thou which thou didst not receive ? XVII . After brokenness of Heart , or a Multitude of unfeigned Tears , and true Contrition of Soul , how high do the Waters of the Spirit rise ? how doth Peace and Joy abound in the inward Man ? XVIII . This spiritual River carries and bears up the weight of the whole Church , which sails like a Ship along these Waters ; and every Saint , notwithstanding all those heavy Weights of Sin , and other unprofitable Burthens , that are in and about them , are sustained by these Divine Waters . XIX . The Spirit is a pure Stream , as clear as Chrystal ; its Waters are sweet and savoury , and wheresoever they come , they cleanse and wash away all Corruption . No Man's Heart , tho it be never so much polluted and foul , like a stinking Ditch , yet if a small Stream or Branch of this River be let into it , and hath a free Passage , it will carry away all the Filth and Pollution thereof . XX. The Waters of this River are exceeding good for the Soul to drink , and nothing else can allay or satisfy the inward Thirst and Desire thereof . METAPHOR . ALL earthly and elementary Rivers have a beginning . II. Other Rivers are fed by Springs or Fountains , &c. They have not their Waters from themselves ; a River is not the same Head or Original from whence it proceeds . III. Other Rivers are subject to decay , do not always run with the same Strength ; a dry Summer makes abatement of its Waters ; many Rivers have been quite dried up : God threatned the Egyptians , that he would deal so with the River Nilus . IV. The Waters of natural Rivers only cleanse and wash the Body from external Filthiness . V. Other Rivers may grow muddy , foul , and unsavoury , the Water not good , nor wholesom to drink of . VI. Other Rivers may be lock'd up , or turned another way ; 't is possible to turn the Chanel and Course thereof . Many Rivers have been made to forsake their ancient Currents . This goodly River , which feeds London , may be lock'd up , and turn'd another way by an Enemy . VII . Other Rivers may be frozen up ; tho running Streams do not freeze so soon as standing Waters , yet sometimes they freeze also . VIII . Other Rivers breed noxious Creatures , of strange and different Qualities , Creatures that will eat and devour one another . IX . The Length , Breadth , and Depth of other Rivers may be measured , and are of a small dimension comparatively . Disparity . THis River , the Spirit , is from everlasting to everlasting , without beginning , and without ending . II. This River , the Spirit , is a Fountain as well as a Stream ; tho it is said to proceed from God , yet it is God himself . But Peter said to Ananias , Why hath Satan filled thine Heart , to lie to the Holy-Ghost ? Thou hast not lied to Man , but to God. There are three that bear Record in Heaven , the Father , the Word , and the Holy-Ghost ; and these Three are One. The Spirit of the Lord hath made me , &c. The Spirit knoweth all things , sheweth us things to come , is the Object of Divine Worship ; the Sin against the Spirit can never be forgiven . From all which Instances , it is evident that the Spirit is God. See the Metaphor Light , Book 3. pag. 22 , 23 , 24. III. This River , the Spirit , never decayeth ; it hath as much Water in it as ever it had ; 't is as broad , as deep , and as full now as it was at the beginning , tho many Thousands have taken plentifully of it . No Drought can abate its Chrystal Streams ; it is infinite in it self . Tho God hath provided a Chanel of Ordinances , to convey some of its Waters to his Chosen , yet it cannot be circumscribed nor limited , as 't is in it self . IV. The Water of this River cleanseth the Soul and Conscience ; it washeth away all spiritual or internal Pollution and Uncleanness . V. This spiritual River can never be foul'd , nor made muddy , nor be unsavoury ; 't is beyond the Power of Men or Devils , to corrupt the Spirit of God. VI. The River of the Spirit cannot be diverted , or forced to leave its Chanel . 'T is impossible to lock it up , or turn its Course . How can Men of finite Beings , obstruct the infinite God in his ways and manner of working ? Whither shall I go from thy Spirit ? I will work , and who shall let it ? VII . This River can never be frozen . The bleakest Wind , the sharpest Air , the coldest Season , cannot change it . These Divine Waters run as freely in the cold Winter , as in the Heat of Summer ; they are of a very warming and comforting quality . VIII . This Spiritual River bringeth forth only Creatures of a harmless Quality . All Believers , so far as they are regenerated , are the Production or Off-spring of the Spirit , & are of the same holy , heavenly , merciful , and harmless Disposition . IX . This River is of great dimension : Who by searching can find out God to Perfection ? His Length , Breadth , and Depth , are past finding out . The Spirit is incomprehensible , an immense and infinite Being . These Waters are like those spoken of by the Prophet : Afterwards he measured a thousand Cubits , and it was a River that I could not pass over , for the Waters were risen , Waters to swim in , a River that no Man could pass over . Inferences . WE may perceive from hence the Excellency and Necessity of the holy Spirit : He is much more useful and necessary to the Church , than Rivers of Waters are to the World : For our Hearts are naturally dry and parched , like the Heath in the Wilderness , and it is the Spirit that moistneth them ; our Hearts are hard , and the Spirit mollifieth them ; they are naturally filthy , and he washeth and cleanseth them ; yea , our Hearts are barren , and the Waters of this River make them fruitful . II. It also sheweth us the Excellency of Ordinances , which are as the Chanel in which the Waters of this River run , or the Pipes through which these Streams are conveyed to the Soul. III. Bless God for this River , for his opening a free Passage through Jesus Christ , for its flowing forth unto us , and for causing us , the People of England , to live by the side of such a Chrystal Stream . O what a happy Land is that , which hath a River of Water of Life running through it ! IV. When you see profitable and delightful Streams , think seriously of this sacred and heavenly River . V. Let all be persuaded to come to this River : Ho●● every one that thirsteth , come to the Waters , &c. Four Motives considerable . 1. Consider , have you not great need to have your Hearts purged and softned by this Spiritual River ? &c. 2. There is no other River , no other Way , no other Fountain , that can supply your Wants . If you wash your selves with Snow-Water , it will not do away your Filth ; if you could bathe your Souls in a River of Tears , yet unless you are washed in Christ's Blood through the Spirit , your Sin will cleave to you . 3. This River is large enough ; and yet as 't is large , 't is free . All may come and partake of these Waters ; none are excepted : Whoever will may come , and take of the Waters of Life freely . 4. This River is near , the Streams thereof run by your Doors . VI. Moreover , from hence let Professors try themselves , whether they have been washed and bathed in this River , and have tasted of its Waters , yea or no. Art thou mollified ? Is thy Heart made tender ? Art thou cleansed ? Is thy Life and Heart made holy ? Art thou healed of the Sores and Wounds of Sin ? These Waters have a healing Virtue in them ; they will heal a wounded Spirit , a gauled Conscience ; they are good to clear the Sight , causing one to see far off . Are the Eyes of thy Understanding enlightned ? Dost thou prize the Ordinances of God , that convey these Waters of Life unto thy Soul ? Is the Water of this R●●ver sweet to thy Taste ? Is this River thy chief Element ? Dost thou live in the Spirit , and walk in the Spirit ? VII . VVhen you remove from one Place to another , from one Country to another , from one Land to another , be sure to plant your selves near the Chanel of this River , go not from these VVaters : Labour to live near the Ordinances of God , and where the VVater of Life is to be had . VIII . Pray fervently , that God would never turn the Course of this River another way . VVhat would become of God's Church in England , were it not for this Chrystal Stream ? The Holy-Spirit compared to Water . Ezek. 36.25 . Then will I sprinkle clean Water upon you , &c. Joh. 7.38 , 39. He that believeth on me , as the Scripture hath said , out of his Belly shall flow Rivers of living Water . But this spake he of the Spirit , which they that believe on him , should receive , &c. In both these places , and divers others , the Holy Spirit is compared to Water . METAPHOR . WAter for its rise , is from the Ocean ; thence it comes , and thither it returns . II. Water cleanses from Filth and Pollution . Cloaths and other things that are defiled , are usually washed and made clean in Water . It is indeed the Bath of Nature , which the God of Nature hath appointed for the cleansing of things or Creatures that are polluted . III. Water hath a cooling Virtue , it cools the Earth after a vehement hot and parching Season ; so the sweating Travellor cools himself by washing in Water . When the Sun by its scorching Beams , hath made a Room hot , wash it with Water , and 't is brought immediately into a cool Temper . IV. Water makes the Earth fruitful , 't is of a fructifying nature . How barren ? how unprofitable is it in a great Drought ? The Grass fadeth , withereth , and is dried up : but when a soaking Shower falls upon it , how green and flourishing is it immediately made thereby . V. Water softens and mollifies the Earth . David speaking of the Earth , saith , Thou waterest the Ridges thereof , and makest it soft with Showers . VI. Water hath a healing Virtue in it . Some great Wounds have been healed only by washing in Water . Some Waters in England are soveraign good to cure many Distempers and Diseases of the Body , like the Pool called Bethesda . VII . Water is so necessary a thing , that we cannot live without it , many have perished for want of it . VIII . Water is good to quench ones Thirst , to allay the heat of our Stomacks , and to satisfy the longing Desire , and remove the intolerable Pains that rise from an excess of Drought . IX . Water is free and cheap , easy to come at , it doth not cost us much , 't is a common Element , none are barr'd from it . X. Water is necessary to quench Fire ; when by Treachery of Enemies , our Houses have been set on fire over our Heads , how serviceable have we found Water to be to quench it ! Parallel . THe Spirit flows from God , the Ocean of all Fulness . But when the Comforter is come , whom I will send unto you from the Father , even the Spirit of Truth , which proceedeth from the Father , he shall testify of me . Joh. 15.26 . II. The Spirit of God purges and washes the Conscience from the horrid Defilement of Sin. I will sprinkle clean Water upon you , and ye shall be clean from your Filthiness . And such were some of you , but ye are washed , but ye are sanctified , but ye are justified in the Name of our Lord Jesus , and by the Spirit of our God. The Spirit cleanseth , by applying Christ's Blood , and by creating clean Dispositions in the Soul. See River . III. The Spirit hath a cooling Virtue in it . The Heart of a Man , is subject to great Heats , sometimes its sweltered with Temptation . Satan by shooting his fiery Darts , puts a Believer into violent Heats . As the Hart is by the Hunter put in a foaming Sweat , and brays after the Water-brook ; so Satan , that Blood-Hound , makes the Soul thirst after the Water of Life . Sometimes Men are put into great Heats by prevailing and raging Corruptions ; They are ( saith the Lord ) as an Oven heated by the Baker . The Spirit cools this Heat , partly by subduing the lustings of the Flesh , and partly by strengthning the renewed part . Jesus Christ opens the Oven of a distempered Heart ; and by casting the Water of the Spirit upon it , brings it into a cooler Temper . When Saul was in that hot and raging Heat , to shed the Blood of the Saints , the Spirit quickly allays his Rage and Fury . IV. The Spirit where e're it falls , makes the Soul fruitful . Men's Hearts naturally are barren , and like the parched Heath in the Desert ; but when this sacred Rain comes down upon them , they quickly look green , and in a glorious manner fructifie and bring forth the Fruits of Righteousness ; as appears in the Case of Zacheus , no sooner did he receive of this divine Water , and Salvation was come to his House , but he crys out , Half my Goods I give to the Poor . V. The Spirit softens the hard and flinty Heart , by applying the Blood of Christ. No sooner doth the Water of the Spirit come down upon a stubborn and rocky-hearted Sinner , but he is made tender and pliable thereby . Lord , ( saith Soul ) what wilt thou have me do ? He was soft , mollified , and melted , willing to do what ever the Will and Pleasure of God was . VI. The Spirit heals all the Wounds and Diseases of the Soul. Lord , be merciful unto me , and heal my Soul ( saith David ) for I have sinned against thee . He sent forth his Word and healed them . No Soul that ever took down one draught of these Waters , but was cured of whatsoever Disease he had . It searches to the bottom of every Sore , and purges out the Corruption , and then by applying the Blood of Christ it heals the Soul of all its Wounds perfectly . VII . The spirit is of absolute necessity , without it we cannot live to God , can't live the Life of Faith , the Life of Holiness ; many perish and are utterly lost for want of the Spirit , for not coming to these Waters . VIII . The Spirit of God allays that great Drought that is in Men and Women naturally after perishing things . But whosoever that drinketh of the Water that I shall give him , shall never thirst , &c. It greatly satisfies the spiritual Desires of the Soul , giving Peace , inward Contentment and Joy through believing . IX . The Spirit and the Blessings thereof are free . Ho , every one that thirsteth , come ye to the Waters . Whoever will , let him take of the Water of Life freely . X. The Spirit quenches the Fire of Lust , the Fire of Pride , the Fire of Passion , which Satan and our own treacherous Hearts are ready at every turn to kindle in us , and which would , were it not for this sacred Water , burn and consume our Souls , and bring us to utter Desolation . METAPHOR . OTher Water many times doth prove prejudicial to the Body ; when it is received at certain times too freely , it surfeits , and indangers the Life . II. Waters , ( whether taken in the common Acceptation , elementary Water , or cordial Waters or Spirits prepared by Art ) are not Waters of Life ; no Water can beget Life , nor give Life to the Dead . III. Water may be defiled , made muddy , and become unwholsome and unfit to drink or wash in . Disparity . THe Spirit never hurts any who drink thereof , though in never so great a heat ; you may freely take down this Water , and not be hurt thereby , it surfeits none , no danger of drinking to excess here . II. The Spirit is called the Spirit of Life , and Water of Life , and may fitly be so termed . 1. Because it begets spiritual Life in all poor dead Sinners . 2. Because it maintains Life : that which gives Life and Being to us , as we are Men or Christians , preserves the same , Whether it be natural or spiritual . 3. Because it makes the Hearts of Christians lively , and increases Life in them . 4. 'T is called Water of Life , because it brings unto everlasting Life . The Water that I will give him , shall be in him , a Well of Water , springing up into Everlasting Life . III. The Spirit ever remains pure , and admits of no Filth ; 't is impossible to defile this Water , or make it unfit for the Souls of Sinners . See River . Inferences . FRom hence we may infer , that those who have not received of the Spirit , or drank of this sacred Water , have no spiritual Life in them . If any Man have not the Spirit of Christ , he is none of his . Those that have not this clean Water sprinkled upon them , their Filthiness remains . II. What Fools are those Men , who refuse to drink of the Water of Life ? 't is but drinking , and live for ever ! III. Be exhorted to pray earnestly , long for , and endeavour after a Participation of the Spirit . How ready are Men and Women to go to this Well and that Well to drink Water , for the help and healing of Bodily Distempers , go many Miles , dispense with all other Affairs , that they may be recovered of external Diseases : But how few inquire after the Water of Life ? or leave all their secular Business for the good and health of their immortal Souls ? To perswade you to acccept of a word of Counsel , take these few Motives . You are invited ; Ho , every one that thirsteth , come ye to the Waters , &c. These Waters are free , you may have them , if you have a Heart and Will in you to them ; the Well is open , and Christ stands with his Arms spread forth to call and embrace you . If any Man thirst , let him come to me and drink . The Holy-Spirit a Witness . 1 Joh. 5.6 , 10. It is the Spirit that beareth Witness , because the Spirit is Truth . He that believeth on the Son of God , hath the Witness within himself . Rom. 8.16 . The Spirit it self beareth Witness with our Spirit , &c. Rom. 9.1 . My Conscience also beareth me Witness in the Holy Ghost , &c. A Witness is absolutly necessary for the keeping up of Justice , deciding of all Matters of Moment , or to the putting an end to Controversies that may arise between Parties ; and for the confirming and establishment of Truth . METAPHOR . WItness imports something to be done , that is to be attested when it shall be required , or when there is need of it . II. A good Witness is a just and impartial Person , one that will tell only the Truth . III. A good and faithful Witness decides Controversies upon Trial the right way . IV. One Witness is not sufficient to the deciding of some Differences , in some Cases there should be more than one Witness . In the mouth of two or three Witnesses , shall every Word be established . V. A Witness is highly esteemed , and his Testimony prized by a Man falsely accused , when his Life lies at stake thereby ; especially when such clear Evidence is given in for the Defendant , that tends to the clearing up his Innocency and absolutely to acquit him , and to his great Honour , set him at liberty , notwithstanding those cruel and false Accusations of his Enemy . VI. A good Witness many times gives in such clear Proof and Circumstances , to the deciding of Controversies and ending Differences , that the Matter appears exceeding plain in the sight of all Persons . VII . A good and faithful Witness brings a Man sometimes off triumphantly , that all were ready to conclude was a dead Man. VIII . A Witness is so necessary to confirm Bonds , Contracts and solemn Covenants that they are not look'd upon Authentick , and good in Law without . Parallel . THere is somthing done by Christ for us , and in us , which it is needful there be a Witness of , to confirm and establish both . ( 1. ) Whatever the Lord Jesus did in the days of his Flesh , as the sent one of the Father , was born witness to by the Holy Spirit , by those mighty Works which were done by the means and power thereof . ( 2. ) The Lord Jesus hath also done great things in those who do believe the Truth , of which the Holy Spirit beareth Witness . II. The Holy Spirit is a just and impartial Witness . The Spirit beareth Witness , because the Spirit is Truth . III. So the Holy Spirit decides and ends the great doubt that arises in the Heart about the work of Grace the right way ; will not speak Peace to him to whom it doth not appertain ; will not clear the Guilty , ( viz. ) him that believeth not , notwithstanding his seeming Zeal , Holiness , &c. nor condemn the holy and sincere Person , notwithstanding the Weaknesses and Infirmities of his Life . IV. So in the great case of Interest or no Interest in Jesus Christ , or about Faith and Regeneration , there must be two or three Witnesses , no more is required . First , The Spirit of God. And secondly , Our Spirit , or the Testimony of our own Conscience . The Spirit it self beareth Witness with our Spirits , that we are the Children of God. V. When the Spirit of God , with a Man 's own Conscience , gives in Evidence for him touching his Sincerity , when accused by Satan and by wicked Men , and rendered as a vile Hypocrite , as Job was , it doth clear him and makes his Heart light ; and how doth he prize and esteem of such a Friend ? Alas ! had not a Christian the Witness in himself , to clear and bear up his Soul , he would sink down many times into utter Despondency : but this made holy Job to triumph over all his Enemies ; Behold , my Witness is in Heaven , and my Record is on high . As much as if he should say , though many Witnesses are against me , yet I will keep my Conscience clear , I will not have my own Heart to charge me , or witness against me as long as I live . VI. So the Holy Ghost gives in such clear Demonstration and Proof to the clearing up of a Man's Evidence for Heaven , that when all Cases are clearly considered , a poor Saint , though doubtful before , comes to a good and full Satisfaction therein , God's Spirit and Conscience compares a Man's State with the Word of God ; and if upon Trial , it appears that those Qualifications are wrought in his Heart , that the Word expresly mentions , concerning the Truth of Grace , he then finds he hath no more cause to doubt of the goodness of his Condition . VII . So the Holy Spirit and Conscience bring off a Christian with abundance of holy Joy and Triumph , notwithstanding his Case may seem very dangerous by means of strong Accusations of Satan , as it was with Job ; For this is our rejoycing , the Testimony of our Conscience , that in Simplicity and godly Sincerity , we have had our Conversation in the World , &c. VII . So the Spirit or God confirms the Covenant of Grace to the Soul of a Believer , for when the true Fear of God is wrought in the Heart , the Spirit witnesseth to it , and thereby assures us , that all the Promises that are made therein , are undoubtedly our own , and shall be performed to us . Inference . HOw happy is the State of the Godly ? what good Assurance have they of Eternal Life ? they have received an Earnest of it , it is sealed unto them , and they have two infallible Witnesses to confirm it to them . See Conscience a Witness . The Holy-Spirit a Teacher . Luke 12.12 . For the Holy-Ghost shall teach you in the same hour what ye ought to say . Joh. 14.26 . But the Comforter , which is the Holy Ghost , whom the Father will send in my Name , he shall teach you all things , and bring all thing to your Remembrance , whatsoever I have said unto you . THe Holy Spirit is the great Teacher of the Church , and every particular Saint and Member thereof , unto whom the Accomplishment of that great Promise is committed ; And they shall be all taught of God : Joh. 6.45 . Teacher . A Teacher is a personal Appellation . II. A Teacher implieth one or more , that needeth Instruction , or Teaching ; it argues Weakness of Knowledg and want of Understanding in some Persons , about such things , they ought to be well instructed in . III. It behoveth an able Teacher to have great Knowledg and Understanding himself , in all those Things and Mysteries he instructeth others in . IV. A spiritual and able Teacher openeth divers dark , deep , hidden , and mysterious things to the Understandings of Men. V. A divine and able Teacher by this means greatly inlightneth the World , and causeth Darkness and Ignorance to fly away , inriching Men's Minds with the precious Knowledg of sacred Truths . VI. An able Teacher instructeth ignorant Persons by degrees , as they are able to take in , conceive and apprehend things , first to read the a , b , c , and then the Bible , and afterwards the Grammar , or any other Things of Learning they desire to be instructed in . VII . Some Teachers teach their Scholars out of a Book ; their great Business is to help them rightly , and distinctly to understand that . VIII . A Teacher exerciseth much Patience towards them whom he instructeth ; especially when he meets with such that are very dull and unapt to learn , he is forc'd to take much Pains with them . IX . Some Teachers , tho very deserving , have been greatly slighted by those very Persons they have shewed much Love to , and taken great Pains with for their good , which hath sorely grieved them . X. Some Teachers , after they have found those , whom they were imployed to teach and instruct , grown to such a great degree of Stubborness and Obstinacy , that they have utterly despised and refused to betaught by them , and have cast all Counsel behind their Backs ; then they have left them , and wholly given them up as hopeless Persons . XI . Godly Teachers are so great a Blessing to People , that it is a great Loss to lose them ; nay , a sore and lamentable Judgment upon the Church and the World to be deprived of , or have their Tea-chers taken away from them or forc'd into a Corner . Parallel . THe Holy Ghost is a Divine Person . See Comforter . II. There is no Man whatsoever but needeth the Divine Teaching and Instruction of the Holy Ghost ; For what Man knoweth the things of a Man , save the Spirit of a Man which is in him ? Even so the things of God knoweth no Man , but the Spirit of God. 1 Cor. 2.11 . III. The Holy Ghost hath great Knowledg , yea , he is infinite in Understanding , there is nothing that he is ignorant of , that either concerns God's Honour , or our Good ; The Spirit searcheth all things , yea , the deep things of God. IV. The Holy Ghost openeth many dark , and deep Mysteries : what hidden Mysteries did he reveal to the Prophets , and open and unfold to the blessed Apostles ? Which in other Ages were not made known unto the Sons of Men , as is now revealed unto the Apostles and Prophets by the Spirit . V. The Holy Ghost inspiring , and teaching the Prophets and Apostles ( who were the holy Pen-men of the sacred Scripture ) hath greatly inlightned the Inhabitants of the Earth , where their Record is known , and also when he hath opened the Eyes of the Understandings of Men in those profound and glorious Mysteries contained in the holy Scripture , how are their minds inriched with the Knowledg of divine Truths ? VI. The Holy Ghost teacheth and instructeth poor Sinners gradually , first the a , b , c , of Religion , viz. the Knowledg of Sin , and their lost and undone Condition thereby ; the Vanities of this World , together with the necessity of a Saviour : and then in the second Place , he instructeth them in higher Mysteries , opening and explaining the Covenant of Grace , as also the glorious Mystery of Union and Communion with God , the Mystery of the Trinity , the Incarnation of Christ , his Priesthood , and other things relating to him as Mediator ; together with many dark Sayings and Prophecies of the Scripture , which those who are unlearned , ( viz. who have not the Spirit 's teachings ) wrest unto their own Destruction : I have many things to say unto you , but ye cannot bear them now . VII . So the Holy Ghost teacheth Sinners the Knowledg of the Scriptures : for as the Spirit gave them forth so he is the best Interpreter of them : Then opened be their Vnderstandings , that they might understand the Scriptures . He shall teach you all things , and shall bring my Words to your Remembrance ; he shall take of mine and shew it unto you &c. that is , he shall open and explain my Word and Doctrine to you . How ignorant are some Men of the Scriptures , and of those glorious Mysteries contained therein ? notwithstanding all their humane Learning ( or that Knowledg they have of Hebrew , Greek , and Latine ) for want of the Spirit 's Teaching . VIII . So the Holy Ghost exerciseth much Patience towards Sinners , whom he comes to teach and instruct in the way of Salvation ; Mankind being generally very dull and unapt to learn the Knowledg of themselves , Sin , Christ , and Salvation ; therefore he drops now a Word , and then a Word for their Conviction . IX . So many Men that the Holy Ghost hath shewed much Love unto , and laboured greatly with , have notwithstanding slighted and disregarded all his Counsel and Instruction ; like as Israel did of old : Thou gavest them thy good Spirit to instruct them , and withheld not thy Manna from their Mouth , &c. X. So the Holy Ghost , who laboured to instruct the old World , finding they were grown to a fearful degree of Hardness , Rebellion , and Obstinacy , utterly refusing to return or be reformed , after he had waited many Years upon them , left them to perish in their Sins God declaring sometimes before the Flood came upon them , That his Spirit should not always strive with Man : and in like manner the Spirit deals with stubb●●rn , obstinate Sinners ; for after long-waiting and abused Patience , he leaves them and gives them utterly up to their own Heart's Lust , and to walk in their own Counsel . XI . The Holy Ghost is such a great Blessing to the Church and People of God , nay , and unto Sinners too , that there can come no greater Judgment upon them , than to be deprived of this sacred and heavenly Teacher , tho it is sad with the Church , When her Teachers are removed into a Corner , and her Eyes see them not ; yet we had better lose all other Teachers , and that utterly , than lose this great Teacher only ; for tho he is pleased to make use of them , he can teach effectually and savingly without them , were they removed and taken away ; but they cannot teach without him unto the least spiritual Advantage ; and those who pretend to be Teachers of others , and yet despise his Teaching-Assistance , will once find they undertook a Work which was none of theirs . Inferences . IS the Holy Ghost the great Teacher ? how dare any then reproach and villify him , or slight his Teaching , or those who are lead and instructed by him ? 2. It may also stir up all Persons to a readiness and willingness of Heart , and Mind to be taught and instructed by him . Quest. How may we know , say some , the Spirit 's Teachings ? who are they that are taught and instructed by him ? Answ. This you may take as an undoubted Truth , that The Spirit never teacheth any thing contrary to the written Word because so the World might be at a certainty about a good and true Teacher in matters of Religion ; the Spirit hath left us the holy Scripture , and he always teacheth as that teacheth , opening and explaining what dark and obscure things are contained therein ; so that he that walketh faithfully up to the written Word , is lead and taught by the Spirit . Quest. But doth not the Apostle say , We have an Vnction from the holy One , and know all things , and need not that any Man teach us ? We need no other Teacher therefore but the Spirit . Answ. That is a great Mistake , and apparent wresting of the Text ; for the Spirit of God , that holy Unction , was in the Primitive Saints in a more glorious measure than he is in any now ; and yet Christ called forth and ordained divers other Teachers for them , who were to build them up in their most holy Faith ; And the things ( saith Paul to Timothy ) that thou hast heard of me , among many Witnesses , the same commit thou to Faithful Men , who shall be able to teach others also ? A Gospel-Ministry is to abide till Christ's second Coming , they are appointed for the gathering together , building up and perfecting of the Saints , until we all come into the Vnity of the Faith , and of the Knowledg of the Son of God , unto a perfect Man , &c. Therefore the meaning of the Holy Ghost in that Place is this , We need not that any Man teach us , but as that Anointing teacheth ; if any Man teach us such and such things that are not written ; things that the Spirit never taught , in the Word of God , we ought not to hearken to them ; we need no Teaching but that which is according to the Spirit 's Teachings , and agreeable to its Blessed Rule , left upon Record , viz. the Holy Scriptures of Truth . The Holy-Spirit compared to a Dove . Mat. 3.16 . And he saw the Spirit of God descending like a Dove , and lighted on him . The Holy-Spirit is represented by a Dove , or appeared in the shape of a Dove , and may in some things be resembled thereto . Simile . A Dove is a Bodily Substance , or hath a Subsistence of his own . II As at the beginning of the Creation , saith a Reverend Divine , the Spirit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incubabat , came and fell on the Waters , cherished the whole , and communicating a prolifick and vivifick Quality unto it , as a Fowl or Dove in particular gently moves it self upon its Eggs , until with , and by its generative Warmth it hath communicated vital Heat unto them . III. A Dove is a meek , harmless , and innocent Creature ; Be ye as harmless as Doves . IV. A Dove hath a quick , sharp Sight or Eye , as it is hinted , Cant. 1.6 . chap. 4.1 . V. A Dove brought Tidings to Noah of the ceasing of the Flood of Waters , and so consequently , that the Wrath of God was abated likewise . VI. A Dove is a most swift Creature : hence David crys out , O that I had the Wings of a Dove ! then would I fly away , and be at rest . Parallel . SO the Holy Ghost hath a personal Existence , It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a bodily Shape , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Dove . II. So now ( saith he ) at the Entrance of the new Creation , the Spirit comes as a Dove upon Christ , who was the immediate Author of it , and virtually comprized it in himself , carrying it on by virtue of his Presence with him ; and so this is applyed in the Syriack Ritual of Baptism , composed by Severinus ; And the Spirit of Holiness descended , flying in the likeness of a Dove , and rested upon him , and moved on the Waters . III. So the Holy Spirit is of a most sweet , meek , pure and Dove-like Disposition , the Perfection of all excellent Qualities being in him , as well as upon the Dove Christ , as he was figured forth thereby . IV. The Holy Spirit hath a quick and sharp Sight , can discern the very Thoughts and Intents of the Heart ; what can be hid from his Eyes , before whom all things lie naked and bare ? V. So in the Assumption of this Form , there may be some respect had to Noah's Dove , signifying Peace and Reconciliation by Christ , and the ceasing of the Wrath of God to all those who shall fly to the Lord Jesus , and rest upon him by a lively Faith. VI. The Holy Ghost is swift ; God is said to fly upon the Wings of the Wind ; the Spirit is God , and the Flight of the Dove , saith Reverend Blackwood , denotes the divine Influence of the Spirit coming from Heaven into the Members of Christ , as well as into the Head ; the Holy Ghost can quickly come to the Aid and Succour of a Believer , when in Trouble or beset with Temptation , or to strengthen him when , he hath any great Work and Business to do for God. That Spirit appeared like a Dove , and yet the Learned tell us , it was of a fiery Colour , and we must not think this Substance , saith Mr. Blackwood , or Body resembled by a Dove , to be hypostatically united to the Holy Spirit , as the humane Nature of Christ is to the divine : but as Angels appeared oft-times to Men in humane Bodies , and laid them down again ; so did the Holy Ghost . The Holy Spirit the Saints Guide . Joh. 16.13 . He will guide you into all Truth , &c. Rom. 8.14 . As many as are led by the Spirit of God , they are the Sons of God. The Spirit is the Saints Guide . Guide . A Guide is very necessary for Strangers in a Wilderness , where there are many ways and turnings . II. An eminent and able Guide is well skill'd in all ways , and able to give Directions in the most difficult Cases that are very hard to find out . III. A faithful Guide gives notice of all the Dangers that are in the way , and shews also how a poor Travellor may escape them , and so go safe unto his desired Place . IV. An able Guide frees a Man , that commits himself to his Guidance , from many Cares and Fears that attend such who have lost their Way , and have no Guide . V. An able and faithful Guide gives plain and full Direction to the ignorant , so that they cannot well miss the way , if so be they exactly follow his Directions . Parallel . SO the Guidance of the Holy Spirit , as it is contained in the Holy Scripture , is necessary to Believers whilst they pass through the Wilderness of this World , where one says this is the way , and another that . II. So the Holy Spirit is able to guide poor Sinners in all the ways of God ; he led Moses and the Prophets under the Law , and led the Apostles and all the Primitive Christians , under the Gospel-Ministration . Holy Men of God spake as they were moved and guided by the Holy Spirit . There is no Precept nor Promise of God needful for the Children of Men to be instructed in , but the Spirit in the holy Scripture hath left it upon Record for our Direction and Consolation ; and whatsoever is hard to be understood , that is contained therein ; The Spirit that searcheth all things , can open and explain it to a gracious Soul : the Spirit guides in the way of Morality , in the way of Faith and Gospel-Obedience , in the way of Church-Constitution and Discipline , and in Gospel-Holiness and Conversation . III. The Holy Spirit hath in the Holy Scripture ( for in that is contained all the Directions of the Spirit , touching all matters and cases necessary to alvation ) given notice to all Spiritual Travellors of all the Dangers that may attend them in the way to Heaven . First , the Danger of Unregeneracy , the common Road that most Men and Women walk in ; the Spirit●● hath told us positively , if we go in that way , we shall perish for ever : Except a Man be born again , he cannot see the Kingdom of God. Secondly , The great Danger of the way of Presumption . Thirdly , The Danger of Despair . Fourthly , The Danger of Idolatry , Heresy , and Error . Fifthly , The Danger of Disobedience to Christ's Commands , Acts 3.22.23 . Sixthly , The Danger of loving or liking of any one Sin. Seventhly , The Danger of Hypocrisy . Eighthly , The Danger of Apostacy , &c. IV. So the Holy Spirit frees a poor Saint from many Fears and Cares ( which attend others ) whilst he wholly commits himself to the Guidance of God's Word , and to the Directions of the Spirit : many are at a loss , and know not what to do , nor which way to go , whilst he rests satisfied , resolving to go wholly by this Guide . V. So the Holy Spirit in the Scripture of Truth , hath given such plain and clear Directions in all Cases of moment about Faith and Holiness , that the ignorant and unlearned cannot miss the way to Heaven , if they carefully observe the Rules laid down therein . Guide OTher Guides , tho very skilful , and have good Knowledg of a way or matter they undertake to guide Men in , may , notwithstanding in some things , miss ; being not infallible , cannot give infallible Demonstrations to all doubtful Persons that they are right , and that those who follow their Directions , shall never go astray . Disparity . BUT the Holy Spirit in such a glorious manner , by many Signs and Wonders , so confirmed the way to Heaven , ( as they are recorded in the Holy Scripture ) that those that follow his Counsel , shall not go astray ; he is an infallible Guide , and never imposed any Rules , Laws , or Precepts upon Men , but left such convincing Evidence of the Truth of his Testimony , that there remains no just ground for a Doubt or Objection ; as might be shewed in respect of the giving forth both of the Law and Gospel : therefore those who pretend they are led by the Spirit or Inspiration , and yet cannot prove and demonstrate what they say to be true , by such ways and means that no Deceiver can pretend unto , or do the like , &c. lie , and abuse the Holy Ghost , who is a certain and infallible Guide . Inferences . BLess God for this Spiritual Guide in matters of Faith and Practice , and that there are such sure Rules left by him in the written Word . What should we have done , had God never afforded us such a Teacher and Guide as the Holy Ghost is ? 1. For Man naturally is blind ; I will lead the Blind in ways they knew not , &c. 2. There are many By-ways , and were there not one sure and perfect Guide , how could a Man find his way ? It is as easy for one Man to say he is led by the Spirit and Inspiration , as it is for another ; and how shall a Man ( were it not for the Word ) know which of them is in the right ? 3. Some pretend they are led by the Spirit , and they walk quite contrary to the Scripture , which contains all the Truth of God necessary to be known , believed and practised in order to Salvation : He shall guide you into all Truth , he shall bring my Word to your Remembrance . Quest. How shall we know who follows the Spirit 's Guidance ? Answ. Art thou led to repent , to leave thy Sins , to believe in Christ , to obey his Commands , to live a godly Life , to keep a good Conscience towards God , and towards Men ? these are part of those things the Spirit guides Men in , and such who thus live , are led by the Spirit of God , and are the Sons of God. THE Word of God Compared To LIGHT . The Fourth Head of Metaphors , Allegories , Similitudes , and other borrowed Terms in Scripture ; that relate to the most Sacred Word of GOD. Psal. 119.105 . Thy Word is a Lamp unto my feet , and a Light unto my path . 2 Pet. 1.19 . We have also a more sure word of prophecy whereunto ye do well that ye take heed , as unto a light that shineth in a Dark place , &c. 2 Cor. 4.4 , 6. Least the light of the glorious Gospel of Christ who is the Image of God should shine upon them , &c. In handling this Metaphor we will ( 1. ) Shew what Light is . ( 2. ) Give its various acceptations . ( 3. ) Run the Parallel , and largely open the Properties of Gospel Light ; Concluding with Practical Improvements upon that and some Dependant and Collateral Points . LIght properly taken , is thus defined , Lux est claritas seu splendor in Corpore luminoso , vel extra a corpore luminoso exiens — that is , Light is a Clarity , Brightness or Splendor in a luminous body , or proceeding from it — . It is called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Or ) from whence comes the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cerno , to behold , which cannot be done , but where there is light — . The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maor is properly a lightsome or lucid body , as the Sun , Moon , Stars , Gen. 1.14 , 15 , The Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Matth. 17.2 . Act. 26.23 . the Latines lux and lumen — . It is threefold , viz. there is a Natural light , a light of Grace , and a light of Glory ; the first is common to all that have the Sense of Seeing , the second to Believers only on Earth , the third to the Saints and glorified Spirits in Heaven . The second sort of which we treat , proceeds from Christ who is called the light Joh. 1. and his Gospel , which is also called Light , because it has the same influence and Efficacy in illuminating the Minds of Men ( which without it are spiritually dark , ) as the Sun and other lucid bodies have , to help our Corporal Eyes in the discovery of Objects . Light Metaphorically is put for life it self , Job . 3.16 , 20 , 21. ( 2. ) For any Prosperity and Joy of Mind arising from thence Esth. 8.16 . ( 3. ) For the open and manifest state of things , Matth. 10.27 . Zeph. 3.5 . Joh. 3.21 . 1 Cor. 4.5 . ( 4. ) For Favour and Good Will , Prov. 16.15 . ( 5. ) For the Mistery of Regeneration , ( 1 ) With respect to the Organical Cause of it , viz. the Word and Spirit of God , Psal. 43. Prov. 6.23 . Isa. 2.5.20 . 2 Cor. 4.6 . 1 John 2.8 . ( 2 ) With respect to the formal Cause , which is the Saving knowledge of Christ , and true Faith , Act 26.18 . Eph. 5.8 . 1 Pet. 2.9 . 1 John 1.7 . Hence Believers are called the Sons of Light , Luk. 16.8 . Eph. 5.8 . 1 Thes. 5.5 . and the Graces of the Spirit and effects thereof , the Armour of Light , Rom. 13.12 . ( 3 ) VVith respect to the final Cause , the last scope and effect of Faith , which is life Eternal , Isa. 6O 19 , 20. Joh. 8.12 . Act. 26.23 . 2 Tim. 1.10 . &c. More particularly by a Metaphor Light is put for Knowledge , Dan. 5.11 . Isa. 60.3 . For Beleivers , Eph. 5.8 . For the Ministers of the Gospel , Matth. 5.14 . For God himself , 1 Joh. 1.5 . Natural light was the first perfect Creature that God made of this visible world , Gen. 1.3 : Light is put for the Morning , Neh. 8.3 . And he read unto them — from the light ( so the Hebrew ) until Midday — Noon light ( in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zocharajim ) signifies double light , or that which is extraordinary shining . The Devil is called an Angel of Light , 2 Cor. 11.14 . that is by himself or Agents he assumes a specious and seeming Sanctity on purpose to insnare and deceive the Godly . God is said to dwell in unapproachable Light , 1 Tim. 6. that is in such transcendent Glory , that no Mortal Eye can approach unto . There is nothing so illustrious and glorious as Light , hence the joyes of Heaven are set out by it . In what respect the Word or Gospel is compared to Light , take as followeth , METAPHOR . 1. Light is pleasant and very Comfortable . Truly Light is sweet [ saith Solomon ] and a pleasant thing it is for the Eyes to see the Sun. How grevious is it to be blind or to be kept in a deep and dark Dungion without seeing or beholding the Light. 2. Light hath a penetrating quality , it is of such a piercing and subtil Nature , that it conveys it self into the least Crevise ; you can hardly make a Fence so Close as wholly to keep out light . 3. Light makes manifest . Great Light discovers and makes things manifest , causing them to appear as they are in their proper nature : which in the dark many times are taken to be that which indeed they are not . When you would see what a thing is that you may make a true Judgment of it , you bring it to the Light. Whatsoever maketh manifest [ saith the Apostle ] is Light. 4. Light hath a Directive vertue , it Guides men in their way : the Traveller by the Benefit of Light sees what path to keep : and how to avoid the Dangers that may attend , should he turn to the Right hand or to the Left. 5. Light hath a Chearing , Warming and Reviving Quality , Light contributes much to the Vegetation , Growth and Life of Plants and other Creatures : Light and Motion are the cause of heat which the Heavenly Bodies send down upon the Earth . Light is that Instrument whereby all Influences of Heaven are communicated and dispersed to the World. 6. Light hath a purging and purifying Vertue . Fogs and Mists that are gathered in Darkness are dispersed and scattered when the Light comes , hence Light is called the refining-pot of Nature . The World [ saith a worthy Divine ] would be an unwholsom Pesthouse if it had no Light. 7. Light is of an undefileable Nature . Tho' it passeth through sinks and most polluted places , yet it Contracts no defilement ; it cleanseth all things but is defiled by nothing . 'T is a quality so spiritual that nothing can fasten upon it to pollute it . 8. Light is Glorious for beauty and splendor . Hence the Glory of Heaven is called Light. There is nothing of all created beings so Glorious as the Sun , and light is a resplendency and shining forth of it . Parallel . 1. The Word or Gospel of Jesus Christ is very pleasant , and a delightful thing . How woful was the state of England in former times when men were kept in the Dungeon of Popish Darkness , without the Precious Light of Gods Word . Light is compared to Gladness , and a good Day ; many Good Days have we enjoyed since God sent out his Light and Truth amongst us . 2. The Word of God is of a searching and penitrating nature , the Apostle saith , it is quick and powerful , sharper than any two-edged Sword , piercing even to the dividing asunder of soul and spirit , and of the joints and marrow , and is a discerner of the thoughts and Intents of the heart . 'T is a hard matter for a Man , tho' never so wicked , to shut out or Prevent the Light of Gods Word from darting into , and piercing of his Evil and accusing Conscience . 3. The Word and blessed Gospel of Christ is so Great a Light , that it makes wonderful Discoveries to the Children of Men. 1. It makes Manifest not only that there is a God , but also what a God he is ▪ Not only his Being but also his manner of Being . 2. It Discovers the Creation of the World. 3. The State of Man , before he fell and after his Fall. 4. The horrid nature of Sin. 5. The secret Counsel and Eternal Love of God to lost Man , together with the severity of God towards the fallen Angels . 6. It makes known the Lord Jesus Christ and his Blessed Design in coming into the World : his Incarnation , Nativity , Life , Death , Resurrection , Ascension , and Intercession , &c. 7. It Discovers how God is to be Worshipped : all his Laws , Ordinances , and Institutions are revealed by it . 8. It discovers the True Church which otherwise cannot be known . 9. Lastly , It makes manifest whatsoever is needful or necessary to be known , believed or practiced in order to Salvation . 4. The VVord of God Directs and Guides Men in the Right way . Hence David saith , Thy Word is a Lamp unto my feet , and a light unto my pathes . God is Gracious to mankind in this respect ( viz. ) he leaves them not at an uncertainty without an infallible Guide in matters of Religion . Take away this Un●●erring Rule , and what confusion would the Christian VVorld be in : one Man might say this is the way , and another that ; I walk saith one by the Guidance of the Spirit ; and so saith another that teacheth quite Contrary things . Saith a third you are both out of the way , 't is I alone that am led by Inspiration and ye are in Darkness . Others plead for the Pope and General Counsels which have been miserably Contradictory one to another and none of these can Give better Demonstrations ( touching the truth of what they Preach or Practice ) then the Rest : being not able to Confirm their Doctrine by Miracles ; and so consequently how shall a poor doubtful Soul be directed in the way to heaven by either or any of them . For were not the holy Scriptures the Rule ; but Contrariwise the Light within , or Inspiration , &c. then must a Man be able to Confirm and Prove what he sayeth in such a way , or by such means that no Deceiver or Impostor can pretend unto , or do the like . But is not the Spirit of God above the Scriptures , which you call the VVord , did not the Spirit give forth the Scriptures ? if so , sure then that is of the Greatest Authority and only Light that can best Direct men Into the right way . That the holy Spirit or third Person of the holy Trinity is a Greater Light then the holy Scripture is not Denied , by vertue of which holy men of old were Inspired that gave them forth ; yet the Question is , VVhether any Man now hath such a measure of the Spirit in him which is a greater Light than the written word , and to whom others are bound to adhere and be directed by : for 't is this only which is Denied . 5. The word and Gospel of Christ hath a Chearing and Quickning Vertue . This is my comfort in my affliction , thy word hath Quickened me . And in another place , I will never forget thy precepts , for with them thou hast Quickend me . As 't is grevious to be Spiritually blind , or in the Dark Region and Dungeon of Idolatry , Sin and Unbelief ; so on the other hand how comfortable is it to enjoy the blessed word and Gospel of Jesus Christ. 6. The VVord and Gospel of Christ hath a Cleansing , Purging and purifying Vertue in it . Wherewith shall a young man cleanse his way ? by taking heed thereto according to thy word . Now ye are clean through the word which I have spoken unto you . The Gospel and word of God Disperseth and Scattereth all the Fogs and Mists of Darkness and Error . It is the refining-pot of Truth . VVhat an unwholsome Pesthouse would the VVorld be , in a Spiritual Sence were it not for the Light and Excellent Vertue of Gods holy VVord . 7. The VVord and Gospel of God is very pure and of an undefilable Nature ; what filthy sinks hath it past through , and what means hath been used by the Popish Adversaries and others to Corrupt and Polute , it and yet no defilement cleaveth to it , it remaines unmixed , and pure , still shining forth Gloriously such is the Excellent nature of it , it purifieth the hearts and lives of men , and nothing can fasten upon it to polute it . 8. The VVord and Gospel of Christ is called by the Apostle , The Glorious Gospel , the Gospel is exceeding full of Glory . There is nothing in it but that which is very Glorious . Here you have a Resplendency and Shining forth of the Sun of Righteousness . Gloria quasi clara , saith Aquinas , because Glory is the bright shining forth of Excellency , now its transcendent Excellency and Splendor shines forth as may be demonstrated many wayes . 1. It s Glorious , in Respect of the Author and Fountain from whence it proceeds . 2. 'T is Glorious in a Comparative sence . 3. 'T is Glorious in respect of it Self . First , As light is Glorious because it is the most Excellent Rayes , Resplendency and Shinings forth of the Sun ; so is the Gospel , because 't is the glorious shining forth and resplendency of Jesus Christ the Sun of Righteousness . Secondly , 'T is glorious in a comparative sence , it Excells the Law , hence called a better Testiment ; tho' that was glorious , yet it had no glory in this respect , by Reason of the glory that Excelleth . I. The Gospel excels the Law in respect of the names of the one and the names of the other . 1. The Law is called the Letter ; the Gospel , the Ministration of the Spirit . 2. The Law is called a Ministration of death , the Gospel a Ministrator of life . II. The gospel excels in glory above the law . 1. In regard of the light and perspicuity of it , the law was full of obscurity clothed with many Ceremonies and mysterious Sacrifices . 2. They were at a great loss touching the main drift and end thereof , 2 Cor. 3.13 . God spake as it were under a Vail . III. The gospel is clear and plain ; Christ beheld , heard , handled , &c. the Mysteries long hid , open'd and explained fully : we behold with open face , &c. IV. The law was appointed to be but a leading Ministration , and in subserviency to the gospel , our Schoolmaster to bring us to Christ. V. The gospel more glorious , or excels the law in respect of the strength of the one and weakness of the other ; what the law could not do , in that it was weak through the Flesh , God sent forth his Son , &c. The law wounds , but can't heal ; it shews a man he is dead , but it can't give him life ; it shews man he is naked , but it cannot cloth him . The gospel gives life , heals , clothes and comforts ; the one shews we are in Prison , the other brings us out , no Salvation by the one , and none without the other . VI. The gospel excels in glory above the law in regard of the discovery there is made therein of the Mercy and Grace of God ; the one shews God is just and severe , and will not clear the guilty ; the other shews he is not only just , but also gracious . If any grace shone forth under the law , it was only beams of gospel light darting forth darkly in it . VII . The gospel is more glorious in regard of the chief Administrators of the one and of the other . The one were , ( 1 ) Angels , if the VVord spoken by Angels were stedfast , who have received the law by the disposition of Angels and have not kept it . ( 2. ) Moses , a Servant , one that spake on earth , Heb. 12.25 . The other Christ , the Lord of life and glory who speaks from heaven . How shall we escape if we turn away from him that speaketh from Heaven . VIII . The gospel excels the law in respect of Preisthood , Aaron and his Sons were Priests of the law , Christ is the only Priest of the gospel . 1. The Priests of the law were Men , no more than Men ; Christ , God-Man . 2. They had infirmities , sin and guilt in their hearts and lives as well as others , Christ had none , in his Mouth was found no guile . 3. They were made Priests without an Oath , but Christ with an Oath ; Heb. 7.21 . so greater solemnity at his instalment into Office. 4. They could not continue by reason of Death , and they truly were many because shey were not suffered to continue , by reason of death ; but Christ dieth not , he ever liveth to make intercession for us , but this man because he continueth for ever hath an unchangeable Priesthood . 5. Christ was more merciful and filled with greater bowels than they , he hath compassion on the ignorant , and on them that are out of the way , Heb. 5.2 . 6. Christ as Priest , was the substance , the Antitype of Aaron and his Priest-hood . 7. There is compleatness and perfection in Christs Priesthood ; but it was not so touching Aarons . If therefore perfection were by the Levitical Priest , &c. the law that made nothing perfect . IX . The Priesthood of Christ under the gospel excels Aarons in respect of Work and Office , &c. 1. He was to enter into the holy place . 2. To appear before God. 3. To bear the sins of the People , Exod. 28.38 . 4. To make an Atonement . Lev. 16.32 . 5. To Judge of Uncleanness , Lev. 13.2 . 6. To offer Incense , Lev. 16.17.8 . 7. To determine Controversies , Deut. 17.8 . 8. To Bless the People ; and many other things which Jesus Christ infinitely Excels in . 1. Christ is entered into the true Holy Place , Sanctum Sanctorum , the Holy of Holies , Heaven it self . 2. He appears really before God for us , being set down on the right hand of the Majesty on High , &c. 3. He hath as the great Anti-type born our sins upon his own Body on the Tree . 4. He hath made a compleat and perfect Attonement . 5. He Judges of our uncleanness both of the Heart as well as of the Flesh. 6. He resolves all our Doubts , ends Controversies ; speaks peace to the disconsolate , a word in season to him that is weary . 7. He offers Incense ; And there was given to him much Incense that he should offer it with the prayers of all Saints . 8. He gives down Blessings ; Him hath God sent to bless you in turning away every one of you from his iniquities , &c. IX . The gospel excels the law in respect of Sacrifices . 1. Those Sacrifices under the law were not so Excellent , there was not that worth in them as is in the Sacrifices of the gospel . What was the blood of Bulls , Bullocks , and Lambs ? these were part of those Legal Sacrifices . Christ offered up his own Body , poured forth his precious Blood to take away our sins . 2. They were offered often to Atone for Iniquity dayly , every year ; But Christ hath offered up himself in Sacrifices once for all , by one offering he hath perfected for ever them that are Sanctified , that which they were alwayes or continually a doing and yet could not accomplish , he did by one single Sacrifice and that for ever . X. The law required perfect righteousness , and nothing less would be accepted , and so consequently no soul could thereby be delivered from terror and bondage ; but the gospel ( through Christs perfect righteousness acted in his own Person for us ) accepts of Sincerity in the room and stead of the perfect keeping the whole Law. XI . In respect of the extent of the one and of the other . The law was only given to Israel , or unto the lineal Seed of Abraham and to the Proselyte Stranger ; he dealt his Laws and Statutes to Israel , he did not so to any Nation , &c. The gospel is extended to all People and Nations under the whole Heavens : Go into all the World and preach the Gospel to every Creature , Mar. 16.15 . VVhosoever believeth in him shall not perish but have eternal Life . XII . The gospel excels the law in the easiness and sweetness of it ; the precepts of the law were many more in number , and hard to learn and remember , and very difficult and painful some of them to do ( particularly Circumcision ) and also very chargeable beyond what the Gospel is : My yoak is easie , and my burden is light . XIII . The gospel is glorious above the law in regard of the Promises of it , called better Promises , better Covenant , better Hope , Heb. 7.19 . XIV . It is more glorious in respect of its Duration the law was but for a time , the Servant abides not in the house for ever , but the Son abides for ever , an everlasting Covenant , an everlasting Priesthood , an everlasting Gospel . No other Ministration is to be looked for till the end of the VVorld . Thirdly , The gospel is glorious in respect of it self . ( here we shall be large ) If we have respect to the Historical part , the gospel contains a glorious history , there is that in it which may affect every person , please every Curiosit●● , what is there in any History which may Commend or illustrate its glory and excellency which the gospel comes short in ? 1. Some Persons delight to Read and hear Histories that treat of Love , and amorous stories . 2. Some are more affected with such that treat of Martial-Exploits or Atchievements of Wars , of the conquering of Kingdoms and Nations , and overcoming mighty Champions , &c. 3. Some rather Commend such Histories that treat of those great rarities which are in many Nations and Kingdoms of the world , and of the Cities , Lawes , Customes and other things of the like nature that are in some Countries . 4. Others are more pleased with such Histories that treat of things different to all these . Now the Gospel of Christ contains variety of matter upon every Respect what is there Famous , Rare , Delightful , or Marvelous , but 't is out done here . First concerning Love , what history may Compare with the Gospel in this respect , here you have an account of a mighty King whose Dominions , Power and Glory was Infinite , who was higher than the highest , and Rul'd over all , who had but one Son and he most Dear to him and lay in his Bosom , the Joy and Delight of his heart , the very express Image of the Father ; whose Beauty , Lovelyness of his Person , and other Personal Excellencies and Perfections had we the tongue of Men and Angels , we could not set forth the Thousandth part thereof . This Glorious King had a mind to dispose of his Son in Marriage , and to this end very early proposed the matter to him , and whom he had Chose for him . As also the way , means and manner how or what he must do in order to obtain her for himself . To which the Son with abundance of Joy consented to . And so it had fell out , that the Person agreed upon to be the Intended Spouse , was once in great favour with this mighty King , and a near dweller to him in Eden : but for horrid Rebellion and Treason was banished his presence and was fled into a far Country . And now there was no ways for the glorious Prince to accomplish his business but he must suit himself in a fit Equipage , and take a Journey into that Country where this Creature was astrayed away . 1. Now were the nature and glory of the Kingdom considered , which Jesus Christ left , or the place from whence he came . 2. The greatness of his glory there , and excellency of his Person . 3. The length of that Journey he undertook . 4. The nature of the Doleful and Miserable place or Countrey into which he came . 5. His great abasement or manner of his coming . 6. What he met with , or how entertained at his first Arrival . 7. VVhat the quality and condition of the Creature was , for whose sake he came . 8. VVhat he suffered and underwent from the greatness of that precious Love he bore to the said Creature . 9. And how after all this he was slighted and rejected by this Rebellious one , and of his much Patience and Long-suffering before he took his last Denial , together with the powerful arguments and wayes he used , and doth use to obtain the Souls affection . If these things I say were Considered , this history will appear to every Discerning Person the most pleasantest and glorious for Love that ever Mortal heard . See Metaphor Bridegroom . Secondly , Should we speak of warlike Atchievements , what history in this respect can compare with the history of the gospel , was there ever such a Champion as Jesus Christ , or such terrible Battles fought as were fought by him ? as witness that glorious battle of his with Satan the mighty King of the bottomless Pit ; also those conflicts he had with sin and wrath in the Garden ; and last of all with Death the King of terrors , over all which he obtained a perfect Conquest . Thirdly , As touching great Rarities and wonderful things , which some histories abound withal ; none afford such wonders as doth the gospel , is it not marvellous that a VVoman should compass a Man ? that he that made the world should be born of a VVoman ? that the Ancient of Dayes should become a Child ? that Death should be destroyed by Death ? and many other like Mysteries the Gospel abounds with . Secondly , As the word and gospel of God is glorious in respect of the historical part thereof , so its glory appears in Respect of those Titles or Epithets given to it . I. 'T is called the word of Reconciliation . 1. Because it shews how Peace and Reconciliation is made between an offended God and offending Creatures . 2. Because by it terms of Reconciliation are offered to poor sinners . 3. Because 't is the medium or means God offered to remove the Enmity that is in sinners hearts . II. 'T is called the gospel of the grace of God , and may well be so termed . 1. In respect of the Testimony that is born therein of Gods great grace and favour to men in giving Jesus Christ for them . 2. In respect of its being the clearest discovery of Gods grace that ever was afforded to the Children of men . 3. Because 't is the Instrument or Means by which God works grace , or makes the Souls of Men gracious , who were once void thereof and ungodly , so that Faith comes by hearing , and hearing by the word of God. 4. Because 't is the way by which God increaseth , strengthens , and perfects his blessed grace in the Soules of his Elect. III. The gospel is called the gospel of Peace . 1. It is a message of Peace ; Peace , peace to him that is a far off , and to him that is near . And came and preached peace to you which were afar off , and to them that were nigh . 2. Because it is that , which being received , alone pacifies the Conscience of a wounded sinner , He sent his word and healed them . 3. Because as an Instrument it brings the Soul into a state of Peace and Friendship with God , and reconciles men one to another . IV. It is called the gospel of the Kingdom . 1. Because it discovers the gospel Church which is called often in the holy Scripture the Kingdom of God. 2. It shews the way into this Kingdom of God. 3. It fits and prepares men and women for Christs Spiritual Kingdom . 4. It contains all the Laws , Ordinances and Customs of the Kingdom . 5. It inriches all the true and sincerce Subjects of the Kingdom . 6. In it is contained all the priviledges and immunities of the Kingdom . 7. It shews men the Ready way to the Kingdom of Glory , and from hence may fitly be called the gospel of the Kingdom . V. The gospel is called the word of Life . 1. Because it shews who is our Life . 2. It shews the way how we come to be made alive [ viz. ] by Christ Receiving the Spirit of Life for us as Mediator , and laying down the price of his own blood , he died that we might live . I am come that you might have Life , and that ye might have it more abundantly . 3. The gospel may be called the word of Life , because by the help of the Spirit it works life in us , 't is hereby we are quickened , and raised from death to life , the Dead [ saith our Saviour ] shall hear the voice of the Son of God , and they that hear shall life . 4. 'T is by the Word and gospel of God life is maintained in us , 't is the support of our spiritual live . Man Lives not by Bread alone , but by Every word that proceeds out of the mouth of God. 5. It leads to Eternal Life ; all those who beleive and follow the holy Rules and Directions thereof . VI. The gospel is Called the Power of God to Salvation , i. e. a mighty and glorious Instrument or means of Gods saving Power : Metalepsis . VII . The gospel is called the Joyful sound , the law was a sound of Fears and Terror , a sound or voice of words that were Exceeding Dreadful . The Gospel is the Antitype of the sounding the Trumpet of the great Jubilee , to proclaim full Liberty and Freedom from all bondage and Tyranny of Sin , Satan , Hell , and Wrath. VIII . The gospel is called the unsearchable Riches of Christ. 1. It shews how Rich our Mediator and Husband is , In him are hid all the Treasures of wisdom and knowledge , it pleased the Father that in him all fulness should dwell . 2. It shews the nature of his Riches both of grace and glory . 3. The gospel makes all spiritualy and gloriously Rich , who truly Receive it , tho' never so poor before . 4. All true Riches are communicated to us through the gospel , such that would have this golden Ore must dig in this Mine , this is the Field where the Pearl lies hid . IX . The gospel is called the word of Faith. 1. It presents the object before the Soul. 2. It opens the way to see this Object . 3. It gives [ by means of the Spirit ] a hand to take hold of the Object . X. The gospel is called the faithful word . Because whatever its promises are they be faithfully performed . XI . 'T is called the Ministration of the Spirit ; because through it Persons come to receive the Spirit , Received ye [ saith the Apostle ] the spirit by the works of the law , or by the hearing of Faith. XII . It is called the gospel of Salvation . 1. It Interesteth the Soul [ through the Spirit ] into Salvation , as well as shews the way of it . 2. There is no other way of Salvation but that which is revealed or manifested therein . XIII . 'T is called the glorious gospel of God. 1. The glory of God shines forth in it . 2. It was the glorious contrivance of his eternal wisdom . 3. It wholly Exalts God , and sets him forth in all his blessed and most glorious Attributes and Perfections , beyond what any other Ministration doth whatsoever . XIV . The gospel is called a Book . 1. Yea it is a Book by the inspiration of God , as all holy Scriptures were . All other books , save the Bible , are humane , but this is Sacred and Divine . 2. There is a Blessing pronounced to him that reads this book . 3. And a much greater Blessing to him that understands it , and keeps the things therein contained . 4. 'T is a Book of all truth and no error : can that be said of any other book ? 5. 'T is a Book Ratified and Confirmed by wonders . 6. 'T is a Book that all other books point to . Moses points to it , the Prophets point to it , all holy books of godly Men point to it . 7. 'T is a book that all good and godly books are taken out of . 8. 'T is a book that hath filled the world with good and profitable Books . These things considered , may serve as a sound Gradation to set forth the glory of the gospel and word of God. Thirdly , To come more directly unto the thing it self to set forth and further illustrate the glory and splendour of the gospel of Jesus Christ. 1. 'T is glorious in respect of the time and contrivance of it . It was found out or contrived before the world began . Hence Christ is said to be a Lamb slain before the foundation of the world . 2. It is brought in as the result of that great and glorious Council which was held in Eternity . Hence Jesus Christ our Mediator is said to be delivered up by the determinate Counsel and fore-knowledge of God. — God , that is Father , Son , and Holy Ghost , all agreed that the second Person should assume Mans nature , and by shedding of his blood proclaim Peace and reconciliation to sinners . The Counsel of Peace [ saith the Prophet ] shall be between them both . Zech. 6.13 . 3. It may not be unnecessary to note here the matter this great Council had before them , and did then debate about , and that was how a way might be found out that God might display his own Glory and magnifie himself in every one of his glorious Attributes , particularly how the two great Attributes of Justice and Mercy might meet together in sweet harmony and shine in equal glory , that God who is Just might appear so , and yet exceeding gracious . 4. It was to find out a way how in a glorious manner God might destroy the works and designs of the Devil : for to this purpose ( we Read ) the Son of God was manifested . 5. It was a Council held upon the account of sinful man , lost man , ( whom God then saw dead and fallen ) how he might be delivered from sin and eternal wrath , 't was not a Council held to ruine and destroy men , but to save and make them happy . This is the third thing to illustrate this Great truth that the gospel or word of Christ is a glorious Gospel . Fourthly , The gospel is glorious upon the consideration of that Revelation there is in it of God ( personally considered ) or the Persons of the Blessed Trinity , or Gods manner of being . 1. Though God is often called a Father in the old Testament , yet how hard is it without help of the gospel to find out where he is so called or taken in distinction from the Son , and holy Spirit , sith Father ( as many Divines observe ) in some places of Scripture respects all the three Persons , and hence the Jewish Rabbies ( who allow not of the new Testament ) manifestly declare their Ignorance touching this Great Truth of the Trinity , tho' that may in part be imputed to that Judicial blindness they are left under , yet it must be granted there is in the gospel a more clear and full discovery of this glorious Mystery then in the Law or old Testament , how plainly and by manifest testimony is this bore witness to . 1. By the Angels , Luk. 1.32 . 2. By that Voice from the Excellent glory . Mat. 3.17 . 2 Pet. 1.17 . 3. By the testimony of Christ himself . I thank thee Father , Lord of Heaven and Earth — even so Father — the Father that sent me is with me — the Father loveth the Son — the Father hath not left me alone — I and my Father are one ; and 't is observed that he calls God Father near an hundred times in the gospel of John. 4. By the Testimony of the holy Apostles how clearly is this witnessed by them especially by the Blessed beloved Apostle , and Paul the great Apostle of the Gentiles . Fifthly , The gospel appears yet to be more glorious upon the Consideration of the glory of every one of the Persons in the blessed Trinity which shine forth most excellently therein . I. In respect of the Father who did not design to vail his own glory , but to greaten and magnifie it by the gospel . For tho' the Lord Jesus is held forth in the gospel touching his Deity to be Equal with the Father , yet this doth not , must not lessen or diminish the Fathers glory ; all are to honour the Son as they honour the Father , but not above the Father , nay what can or ever did demonstrate or greaten the honour which is due to God the Father , like the honour and adoration ascribed and given to him by the Lord Jesus as Mediator , O how did he strain to set out and promote the Glory of God the Father ! My Doctrine is not mine but the fathers that sent me . As the living father sent me , and I live by the Father , &c. My father is Greater than I , I Honour my father , but ye dishonour me , for I have not spoken of my self , but the Father which sent me , he giveth me commandment what I should say and what I should speak . VVherein doth the gospel manifest the Fathers glory . The Fathers glory shines forth therein to Admiration in respect of his infinite Grace , Love and Rich Bounty to poor perishing men . 1. Whatever Relief succour and saving Benefit any sinners do Receive in this world , or have the promise of Receiving in the world to come : the Gospel wholly ascribes it in the first place to God the Father , his Compassion , his Bowels and his Love and Bounty is set forth in the gospel to be such to his poor Creatures , that no tongue is able to Express it . He is great and glorious ; Alexander is said to give like himself , be sure the Father hath hath out done him and Araunah too . He gives not to Kings , but like a King , yea like the King of Kings , he is wonderful , in grace and rich bounty he is wonderful . II. Consider what it is he hath given , what he hath parted with for and to poor sinners , has he not parted with his Choicest Jewel , his best and Choicest treasure : God so loved the world that he gave his only begotten son that whosoever believeth in him might not perish but have everlasting life . If it had been a Servant , his Noah , his Abraham , his Moses , his David , his grace and bounty had been great : but alas they could not Redeem us , none were found worthy to open the Book nor loose the Seals thereof amongst all the Children of men or Saints of God that ever lived . Or had it been an Angel , one of the glorious Seraphims or Cherubims , the favour had been unspeakable , considering what we were : but to think it was and must be his Son ; his only begotten Son that lay in his Bosom , his dearly and welbeloved Son in whom he was well pleased , a Son that never offended , a glorious Son the Joy and Delight of his heart . III. Consider whether he sent this his dear Son , and wherefore . 1. He sent him into the World. 2. Into a sad World , into a strange Country where he was not known . 3. He sent him amongst Enemies , amongst wicked men , such that hated him and his Father . 4. Nay amongst Devils . 5. He sent him to be Abased , he was Vilified , Contemned , and Spit upon , He was despised and rejected of men . 6. Nay he sent him to Die , to pour forth his Soul to Death to become a Ransom for many , he commanded him to lay down his Life . IV. Consider for whose sake he sent him to suffer all this . 1. Was it for his Friends , such that he was beholden to ? 2. Or was it for some dear Relation ? 3. Or was it for some worthy or deserving Creature that had Merited such Favour and Grace from him ? No it was for such that were his Enemies who Deserved nothing but Hell and Eternal Wrath for ever . V. And Lastly , Consider what was his great and glorious design in all this . 1. Which was to make peace . God was in Christ Reconciling the world to himself . 2. To Espouse and Marry poor Sinners to himself for ever . 3. To Convey a gracious and Legal Pardon to them , and to wash them from their sins in the blood of his Everlasting Covenant . 4. To bestow the blessing of Adoption upon them , i. e. to make such his own Children by Favour and Grace who were his Enemies and Children of Wrath by nature . 5. To Purchase a Kingdom for them . 6. To save them from Eternal wrath and death , and to bestow upon them Eternal Life . And thus the glorious Mercy of God the Father shines forth in the gospel : for these things fully set forth that the Father is gracious . And in the next place let me speak a little of his Justice also , for his glorious Justice as well as Mercy shines forth in the Gospel . First , It must be considered that Justice as well as Mercy is in God , as his Mercy is Infinite so is his Justice . Secondly , It must be granted also that Justice was injured by the Fall and Sin of Man , and called for Satisfaction which was signified 1. By the Execution of the Sentence pronounced upon the account of Mans Disobedience . 2. By turning him out of the Garden . 3. By the flaming Sword. 4. By the Law upon Mount Sinai . 5. By many severe expressions and fearful Threatnings mentioned in the holy Scriptures , God is angry with the wicked every day , his Soul lothed them , he has whet his Sword , &c. Thirdly , In the next place consider Justice must be satisfied or we must be Damned , that God will not save in a way of Mercy to the wronging of his Justice . Fourthly , It behoveth us therefore to know what will satisfie Gods Justice and appease his wrath . And indeed nothing less will do this than perfect and compleat Obedience to the Law for the time to come , and a plenary compensation for the wrong done in time past . Thou must be holy , pure , without sin in thine own person , or have such a Righteousness by Faith imputed to thee . What will the sinner now do ? may be he will say , I will cast my self upon the Mercy of God , that is thy only way , but if thou hast not an eye to the Attonement and Satisfaction made by Christ Jesus , thou wilt Perish notwithstanding ; for he that said he was Gracious , Merciful , abundant in Goodness and Truth , said also he would by no means acquit the Guilty . The gospel shews Gods Wrath must be appeased , and that it must be appeased by Sacrifices , but if we should Sacrifice a 1000 Rams or 10000 Rivers of Oyl ; nay , do as the Gentiles did , Sacrifice our Children , or cause them to pass through the fire as the Jews did to Moloch , and give the fruit of our Body for the Sin of our Soul , it will not be accepted . And as a Child cannot [ by being Sacrificed ] make an attonement for Sin , neither can any mans Brother do it for him , they that trust in their wealth and boast themselves in the multitude of their Riches : none of them can by any means Redeem his Brother , nor give to God a Ransom for him ; for the Redemption of their soul is precious , &c. What will the sinner now say , or what course take , that he may please God , pacifie his wrath and be saved . May be he will say I will reform , I will amend my Life : this is Good , but alas 't will not do : because thou owest ten thousand Talents . Will promising [ nay indeavouring ] to run no more in Debt pay off the old Score ? Well saith the sinner , if it be so , I will repent and mourn for my sin and pour forth tears before God , and see if that will do . Alas ! shouldst thou weep Rivers of Tears , nay couldst thou weep Rivers of blood and nothing but weep as long as thou livest on earth : yet this will not satisfie the Justice of God nor make a compensation for thy Iniquity , this shews God is just indeed : and thus Glorious Justice shines forth in the Gospel . And now to satisfie Divine Justice , Jesus Christ as the act of Mercy is constituted and appointed by the Great God to be our surety who entered into a Covenant to pay all and discharge such sinners who shall believe on him : and that there is no pardon nor Salvation but by this way ( viz. ) by Christ 1. I shall shew . 2. Shew why Salvation is by Christ Jesus . 3. Answer an Objection . 1. That it is so , see Act. 4.12 . where the Apostle Peter speaking of Jesus Christ saith , neither is there Salvation in any other , for there is no other name under Heaven given whereby we can be saved . Compared with Acts 13.38 . Heb. 10.5 . but further to demonstrate it must be so . 1. Because Christ is said to bear our sins , that is he was constituted and placed by the Father as Mediator in our room to bear the punishment due to us for our Iniquities . 2. Because the Scripture saith without shedding of blood there is no Remission , and that no other bloud would do but the bloud of this immaculate Lamb. 3. Because Christ is said to make Peace , Reconcile and make us near to God by his bloud . 4. Because we are said to be bought with a Price , or Redeemed and purchased by the Lord Jesus , the Son of man came not to be ministred to , but to minister ; and to give his life a Ransome for many . 5. Because our acceptance with God is through Christ wherein he has made as accepted in the beloved , and that this is through the imputation of Christs Righteousness . God imputeth not our sins to us they are laid upon another ( viz. ) Our surety he was made sin for us who knew no sin that we might be made the Righteousness of God in him . 6. Because 't is said there is no Salvation but in and through him and all that we receive whether grace here or glory hereafter is for his sake . Why is Salvation by Jesus Christ and by the shedding of his bloud ? 1. Because of the absolute Purpose and Decree of God , God has decreed this way and no other way to save sinners . 2. I might shew the necessity of Salvation by Christ from the nature of Sin which men stood charged with , sin is so contrary to God he could do no less than require the satisfaction of his own offended Justice . 3. In respect of the Law , perfect Righteousness being required of Man in point of Justification . 4. Salvation came in this way that God might be glorified in every Attribute , and eternal life be wholly of Gods free grace , through the Redemption that is in Christ Jesus . How can we be said to be freely forgiven our sins in a way of grace and favour if Christ hath made a full compensation to the Justice of God for them ? 1. 'T is wholly of grace tho' not without Attonement and Redemption made by Christ bloud which might be made appear many ways . 1 In that God is so gracious as not to require satisfaction of us and Impute our Trespasses to us . 2 Because God was at his own free choice whether he would bring forth a Saviour for us or not . 3. Because the surety is wholly of his own providing , and nothing but his love and precious grace moved him to send him into the world . 4 Moreover it is further demonstrated by Gods gracious acceptance of this satisfaction for us and not for others , for tho' there is a worth and sufficiency in it for all ; yet it is only made effectual unto them , for whom it was intended or appointed by that glorious agreement or compact between the Father and Son in Eternity . 5. 'T is further manifest also in respect of Gods gracious goodness in affording us the knowledge of this blessed Attonement ; there is an absolute necessity of Faith in order to a sure Interest into this Salvation , and Faith comes by hearing the Word Preached , had not God afforded us the gospel , we should have known no more of this glorious Mystery of Redemption , nor had any more faith than Pagans and Infidels . 6. It appears to be wholly of Gods free grace ; upon the consideration of Gods working those meet qualifications in order to Pardon and Salvation ( viz. ) 't is he that gives a broken Heart and Repentance , 't is he that works faith in us and by whom we are begotten to a lively hope . 7. Lastly , 'T is of his own free grace in that he parted with and spared not his own dear Son rather than we should die in our Sins , who could not fail nor be discouraged but was every way capable to accomplish the work of Salvation for us . 1. He was a person holy and undefiled , yea without the least stain or spot of sin . 2. He was one that was free and could dispose of himself to be a surety and sacrifice for others . 3. He consented and agreed with the Father to undertake this glorious work and office . 4. He was able to overcome all difficulties and thereby fully discharge the Sinner . 5. One so glorious in Nature , that from the Excellency and worth of his Person Satisfaction comes to be received . Thus the Gospel appears glorious as it makes manifest , and does Reveal the Glory of God the Father . Secondly , I shall shew you the Gospel is glorious as it Discovers and holds forth the glory of the Lord Jesus Christ the Second Person of the Trinity . 1. The gospel Reveals the Son clearly who was long prophesied of and pointed at , and that more principally in five respects . 1. In respect of his glorious Person . 2. In respect of his glorious Offices , as Mediator . 3. In respect of his glorious Love. 4. In respect of his glorious Riches . 5. In respect of his glorious Power , Headship and Soveraignty . The Gospel is glorious in respect of the chief Subject thereof , Jesus Christ. 1. And first in respect of the Excellency of his Person ; which , had I the tongue of Men and Angels , I could not declare the hundredth part thereof ; so far doth he Excel in personal Excellencies and Perfections the Children of Men , what can one think of Christ , speak of Christ , hear of Christ , or Read in holy Scripture of Christ but may affect our hearts ? the gospel is a glorious Subject , but 't is Christ who is the glorious Subject of the gospel : as all we have , flowes from or through the gospel to us , so all the gospel hath in it , flowes from Christ. That he is excellent and glorious in this respect is expresly declared in the holy Scripcures , Thou art more Excellent ( saith the Psalmist speaking of Christ ) than the mountains of Prey . And in another place , Thou art fairer than the Children of Men , ( or sons of Adam , ) Grace is poured into thy Lips. My Beloved is white and ruddy , the chiefest amongst ten thousand , he is altogether Lovely . He is the brightness of the Fathers Glory , and the Express Image of his Person . That his glory is very great , might be demonstrated by two or three Arguments . 1. Because he is the Object of the Fathers Delight , nay the Father himself commends his beauty and glory to the Children of Men. 2. Because , in that the holy Angels are taken with him , the Angels stand and wonder , he was seen of Angels , such a Person they never beheld before , and they worship him . 3. Because Saints and all truly enlightened Souls do admire him and know not how to set him forth , Paul accounted all things loss for the Excellency of the knowledge of Christ. 4. He is called the desire of all Nations . 1. There is enough in him to fill the desire of all Nations . 2. None ever in any Nation that had a true sight of him but did desire him . 3. The Nations will never be satisfied until they have and do enjoy him , and are under the Influences of his glorious grace and government . 5. Because there never were any who saw his glory but did admire it . Wherein doth his personal Excellencies consist ? In his being Man , such a Man , there is one God , and one mediator between God and man , THE man Christ Jesus : Compared with Acts 2.22 . Heb. 7.24 . What a Man is Christ ? A Man of Men , the Son of Man , a Man without spot fault or stain of sin , the Excellency of humane Nature , made like unto us in all things , sin only excepted . He is not only glorious in respect of his being man , such a man , but in respect of his being God , also in this he Excels ! Oh here , in this his glory shines forth as the light ; The Spirit shall come upon thee , and the power of the Highest shall overshadow thee therefore also that holy thing that shall be born of thee shall be called the son of God. 1. He is called God , but unto the Son he saith thy Throne O God is for ever and ever , &c. 2. Not only God , but the Mighty God ; His name shall be called wonderful , counseller , the mighty God , the everlasting Father , &c. 3. Not only God , the mighty God , but also the true God ; And we are in him that is true even in his son Jesus Christ this is the true God and eternal Life . 4. He is called the only wise God. Lastly , He is called God blessed for ever whose are the Fathers , and of whom as concerning the flesh Christ came , who is God blessed for ever , amen . Secondly , The gospel declares that he made the world , this proves that Christ is God and greatly magnifies his glory , he that made the world must needs be God Eternal , for none could do that but the glorious Jehovah 't is ridiculous and most absurd to think that the Creature could make it self before it self was . God in respect of his Infinite glory and wisdom upon this account expostulateth and reasoneth with his People ( glorying if I may so say ) in the Greatness of his Power and Majesty and thereby proving his unwordable Essence and dreadful Godhead , Isa. 40. and all the Gods of these Nations to be but Idols , and that the same power in respect to creating , which is ascribed to the Father , is attributed to Jesus Christ. See Joh. 1.1 , 2. for by him were all things created that are in heaven , and that are in earth , visible and invisible , &c. Compared with Heb. 2.10 . Thirdly , The gospel shews that Jesus Christ did not only create , but also doth uphold all things that are created , who being the brightness of his glory , and the express Image of his person and upholding all things by the word of his power when he had by himself purged our sins , sat down on the Right-hand of the Majesty on high , &c. he is before all things , and by him all things consist . Fourthly , The gospel shews that Jesus Christ knows all things , such Knowledge is too wonderful for Men or Angels . In several places of Scripture , the blessed God doth prove his glorious Being by his Omnisciency , and that the like in respect of Knowledge is said of Christ , is evident , and he said unto him , Lord thou knowest all things , Joh. 21.17 . Compared with Joh. 2.24 , 25. but Jesus did not commit himself unto them because he knew all men and needed not that any should testifie of him , for he knew what was in man , in another place 't is said he knew from the beginning who they were that believed not and who should betray him . Fifthly , The gospel declares that Jesus Christ searches the heart ; ( tho' this Argument depends upon the last , yet for Illustration sake I make another of it ) he that searches the heart , ought to be acknowledged and owned to be the Almighty and Eternal God , for who can find out the depths and deceits thereof but the Infinite Majesty ? the Heart is deceitful above all things and desperately wicked , who can know it ? I the Lord search the heart and try the Reins , as if he should say there is none save my self alone knoweth or can know it , but that the Lord Jesus who died for our sins searcheth the Heart and the Reins , he himself positively asserts it , Rev. 2.23 . I will kill her Children with Death ( speaking of the woman Jezebel ) and all the Churches shall know that I am he which searcheth the Reins and the Heart , and I will give unto every one according as his work shall be . Sixthly , The gospel shews that Jesus Christ is the First and the Last , and he that is the First and the Last , must of necessity be acknowledged to be the everlasting and eternal God , for from this very ground and consideration the Almighty argues and reasons with his people of old to convince them of his Deity , and that there is no other God besides himself , I AM the first , and I am the last , and besides me there is no God : Compared with Isa. 48.12 . Hearken unto me O Jacob , and Israel my called , I am be , I am the first and I am the last , &c. And that the same is spoken of the Lord Jesus Christ ; See Rev. 1.8 . I am Alpha and Omega , the beginning and ending , which is , and which was , and which is to come the Almighty ; Ver. 17. And when I saw him ( saith John ) I fell at his feet , and he laid his Right hand upon me saying , I am the first and the last . Seventhly , The gospel declares that Spiritual Worship or Divine Adoration , doth appertain or belong to Jesus Christ , which proves undeniably he is God Eternal and from Everlasting , for that 't is Idolatry spiritually , to adore and worship a Creature . That Christ was and ought to be worshipped with the same worship that is due to the Father ; see Mat. 8.2 . chap. 28.17 . Luk. 24.52 . Joh. 9.38 . chap. 5.23 . And again , when he bringeth his first begotten into the world , he saith and let all the Angels of God worship him . Eighthly , The gospel shews Jesus Christ hath power to forgive Sins ; none have power to forgive Sins but God. Ergo , Jesus Christ is God. Ninthly , He to whom the Saints ought and do Pray , is the most high God ; but the gospel shews the Saints do and ought to pray to the Lord Jesus Christ , therefore he is the most high God. Tenthly , The gospel shews that Jesus Christ had not only power to lay down his own life , but also to take it up again , destroy this Temple and in three dayes I will raise it up again , but he spake of the Temple of his body . This proves clearly his Divinity , for who besides him that was God could give Resurrection to himself . Eleventhly , He that was in the form of God , and thought it no Robbery to be equal with God , and whom the Scripture calls Gods Fellow , must needs be God blessed for ever : but Jesus Christ was in the form of God and thought it no Robbery to be equal with God , and is called Gods Fellow , therefore he is God. Twelfthly , He that is the Object , Author and Finisher of the true Believers Faith , is God Eternal , Blessed for ever Amen . But Christ is the Object , Author and Finisher of true Believers Faith , Ergo. Thirteenthly , He that hath Power to Baptize with , and give the holy Spirit , and the saving graces thereof , is God. But the Lord Jesus Christ hath power to Baptize with and give the holy Spirit , Ergo , He shall baptize you with the holy Spirit and Fire : when he ascended up on high he gave gifts to men , &c. Fourteenthly , He who can in his own Name , and by his own Power and Authority , give power or priviledge to others to become the Sons of God , must needs be God. But the gospel shews that this power the Lord Jesus Christ hath , Ergo , — He came unto his own , and his own received him not , but as many as Received him , to them gave HE power to become the Sons of God , even to them that believed in his name . He Adopts , Regenerates and makes men and women Gods Children by the effectual workings of his own blessed Spirit in their hearts , by which they are Interessed into all the Priviledges , Promises and Blessings of the Covenant of Grace , which none can do but God alone . Fifteenth , He that is the Believers life is God ; but Jesus Christ is the Believers Life : therefore God. Sixteen , He that is Omnipresent must be God : but the gospel shews the Lord Jesus is Omnipresent , who , can go out of Christs Presence ? Lo , I am with you always to the end of the world . Seventeen , He that sees all things , or before whom all things are naked and bare , and hears all the Cryes and Prayers of his People in what place or corner of the earth soever they live : is God. But all this the gospel shews to be true of the Lord Jesus Christ : Ergo. Eighteen , He that is the Saviour of all the Elect and Chosen People of the Lord , is God : but Jesus Christ is the Saviour of all such and therefore God. How often is he called our Saviour , Neither is there salvation in any other . His name shall be called Jesus . Nineteen , He that can and will Raise the Dead by his own power at the Last Day , is God. But Jesus Christ will raise the Dead by his own power at the last Day ; Ergo , No man can come to me except the father which hath sent me draw him , and I will raise him up at the last day . Marvel not at this for the hour is coming in which all that are in the graves shall hear his voice and shall come forth , &c. Thus we have briefly shewed the gospel is glorious in respect of the Revelation that is made therein of the Lord Jesus First , In respect of the excellency of his Person , which we have shewed appears by his being Man. Secondly , By his being God which has been evinced . Thirdly , His glory and excellency consisteth in his being both God and Man ; truly Man and truly God in one Person . Can Heaven and Earth make a Lovely and an Admirable Beauty ? O then Christ is he . He is David's Root , and David's Off-spring ; David's Lord , and David's Son. See Metaphor Branch and Root . What Kind of Beauty and Perfections , is the Beauty and are the perfections of our Lord Jesus Christ ? You have heard 't is the beauty of God ; the beauty of Man , the perfection of those Beauties , which are in God and Man. But to answer this Question more distinctly . 1. He is the original of all Beauties and Perfections of Beauty , that is in Angels , the Soul , the Body , the Face of a Man , the Sun , the Stars , the Firmament , &c. 2. His Beauty is a desirable Beauty , saw ye him whom my Soul loveth , with my soul have I desired thee in the night ? One thing have I desired of the Lord and that will I seek after : that I may dwell in the house of the Lord for ever that I may behold the Beauty of the Lord and inquire in his Temple . And hence he is called the desire of all Nations . 3. 'T is holy and chast beauty , there is no snare nor pollution in it ; Joseph was a beautiful Person , but it was attended with a Snare , here you may look and love and fear no danger . 4. It is a Real beauty , not a seeming beauty , a paint on a wall . What 's humane beauty to the beauty of the Son of God ? 5. Christs beauty is a soul ingaging beauty , how did it make Moses to leave all , Peter and John leave all : who ever saw him and could forbear to Love him , neglect all and follow him ? 6. It is a Communicative beauty , he can transmit his beauty to the making others beautiful , and thy renown went forth among the heathen for thy beauty , for it was perfect through the comeliness which I put upon thee , &c. 7. It is satisfying and delighting beauty , it fills and contents each Soul to the full who beholds it . 8. It is a mystical and hidden beauty , carnal eyes can't see it , they behold no beauty nor comliness in him to desire him . 9. It is an admirable and wonderful beauty : Angels in Heaven , and Saints on Earth are amazed and stand astonished at the sight thereof . 10. 'T is a lasting and never fading beauty : The beauty of Mortals is like a flower which withereth and passeth away in a Moment . You gentle Youths whose chaster Breasts do beat With pleasing Raptures , and Loves generous heat : And Virgins Kind , from whose unguarded eyes Passion oft steals your hearts by fond surprize : Behold the Object , this alone is hee ! Ah none like Christ did ever mortals see ! He is all fair ; in him 's not one ill feature : Ten thousand times more fair than any Creature That lives , or ever lived on the earth , His beauty so amazingly shines forth . Angelick nature is enamor'd so , They Love him dearly , and admire him too . His head is like unto the purest Gold ; His curled Tresses lovely to behold . And such a brightness sparkles from his eyes , As when Aurora gilds the morning Skies : And though so bright , yet pleasant like the Doves ; Charming all hearts , where rest diviner loves . Look on his beauteous cheeks and thou'lt espy , The Rose of Sharon dect in Royalty . His smiling Lips , his speech , and words so sweet , That all delights and joy in them do meet , Which tend at once to Ravish Ear and Sight , And to a Kiss all heavenly Souls invite . The image of his Father 's in his face : His inward parts exce . he 's full of Grace . If heaven and earth can make a rare complexion , Without a spot , or the least imperfection ; Here , here it is ; it in this Prince doth shine : He 's altogether lovely , all Divine . If you his beauty saw , his Riches weigh : 'T will charm your eyes , your best affections sway , And in dark minds spring an eternal day . He 's fairer than all others ; Beauty such : As none can be enamor'd on too much This Object choose , yield him a holy Kiss That thou at last mayst sing , Raptur'd in Bliss , My Well beloved's mine , and I am His. Secondly , Christ is glorious in respect of his Offices as Mediator . See Mediator ; also King , Priest and Prophet . Thirdly , As the gospel is glorious upon the Consideration of the Revelation or Discovery which is made therein of Jesus Christ in respect of the excellency of his Person and Perfections , so likewise 't is glorious as it reveals or makes known his glorious love to the Children of Men. Christs Love held forth in the gospel is glorious Love 1. From the earliness of it , he loved us from Everlasting . We love him because he first loved us , he loved us when we had none to him ; nay when we were his Enemies and hated him . 2. Christs Love is a glorious Love upon the account of the freeness of it , there was no constraint laid upon him to fix his eye upon fallen man , the Soul is Christs own free and voluntary Choice , and he doth not grutch us his Love , he doth not think he is too High , too Rich , too Honourable or too good for poor sinners . 3. Christs Love held forth in the gospel is a glorious Love , in that it is a drawing , engaging or attracting Love , it is like Elijahs mantle which he cast upon Elisha , Christs Love hath a kind of Compulsion in it , not by Violence but by sweet Influence . 4. Christs Love held forth in the gospel is a glorious Love , in that it is an undeserved love , an unmerited love . VVhere 's the soul that can say it deserves Christs Love ? some will say , O such a person is worthy she deserves and merits your Love , but it can't be said so here . 5. Christ's Love held forth in the gospel is glorious Love in respect of the strength of it ; what Solomon speaks of Love , Cant. 8.6 . is true in respect of Christ , his love is stronger than death . 1. Consider from whence it brought him . 2. Consider whether it brought him . 3. Consider how it stript him and disrobed him . 4. Consider what he endured and underwent , as the Effect of his great Love and Affection . 6. Christs Love held forth in the gospel is glorious Love , because 't is a matchless Love , 't is wonderful , 't is so deep no finding of a bottom , so long no measuring of it , none never loved as Christ loved us , he hath loved us and washed us from our sins in his own blood . 7. Christs Love is a glorious Love in that 't is a conjugal or an espousal Love , Christ loves not as the Master loves his Servant , nor ( only ) as the Father loves his dear Child , but as a Bridegroom his Spouse , the choice and delight of his heart , or as a man loves his dear VVife . 8. Christs love held forth in the gospel is glorious love in that 't is an abiding and eternal love , nothing can separate the Soul from Christs love ; having loved his own that were in the world he loved them unto the end . 9. Christs love is glorious love , because it is a love of complacency , he takes delight in his love , and in the soul beloved . Christ loves all men with a love of pity , but he loveth his Elect with a love of Complacency . 10. Christs love held forth in the gospel is glorious love , because it draws forth or doth beget glorious love in the Soul to him ; the love which is in us to him , is but the glorious Effects of his love to us . It makes us to love him so as to admire him , not being able to set his worth and excellency forth : Glorious love causeth a longing and languishing till the soul enjoys Christ , 't is with the soul as 't was with Ahab touching Naboths Vineyard . Christ runs much in the Mind and Thought of such ; yea , and it makes them willing to go through hardships and difficulties for him as Jacob did for Rachel , such will abide with Christ in Adversity as Jonathan did with David , it carries the Soul to love Christ above all other things . Glorious love is attended with fruit , Simon son of Jonah lovest thou me more than these ? feed my sheep — . If you love me keep my Commandments . Such delight in Christs Presence , and greatly prize every token of his Divine love and grace , and mourn at Christs absence , nothing will comfort if Christ be gone . Glorious love leads the Soul to visit Christ often , and to love them that he loves , and and long to look for his appearing . Thirdly , The gospel is glorious in respect of the glorious subject of it , ( viz. ) Jesus Christ , upon the consideration of the discovery there is made therein of his glorious Riches . 1. The gospel shews that Christ is Rich. 2. In what respect he is Rich. 3. That he is gloriously Rich ; it also Reveals why he is held forth to be so Rich. 1. Riches imply plenty , and plenty of good things , whether it lie in Money , Lands , Houses , Wares , &c. He that hath abundance of either having absolute propriety in them is accounted Rich. In Christ are hid all the Treasuries of Wisdom and Knowledge . 1. Christ is Rich in Wisdom . 2. Christ is Rich in Grace , Eph , 1.7 . 3. Christ is Rich in Goodness , Rom. 2.4 . 4. Christ is Rich in Glory , Eph. 1.18 . Chap. 3.16 . How did Christ come by his Riches ? 1. He was Rich from Eternity , he is God and so all things in heaven and earth are his , all things that the Father hath , are mine , ( saith Christ ) Joh. 16.15 . 2. He is Rich as Mediator ; so it pleased the father in him all fulness should dwell , he was made heir of all things . 3. The gospel shews the father hath given all things to him he came by them as the free Donation of the Father . 4. Christ obtained his Riches also by Conquest , he has recovered them for us by overcoming his and our Enemies , all the Riches Christ hath as Mediator , he got by quest , as Israel got Canaan Sin and Satan , those spiritual Thieves had Robbed us of our Riches , but Jesus Christ hath rescued or recovered them again out of the hands of these Robbers . 5. Christ ( the gospel shews ) hath obtained his Riches by purchase , Grace is purchased , gifts are purchased , glory is purchased , the Church which is called his Inheritance is purchased ; Heaven is purchased . How do you make it appear that Jesus Christ is gloriously Rich ? 1. Because he had enough to pay all our debts , yet never a one of us owed less than Ten Thousand Talents . 2. Christs Riches were glorious Riches because they will satisfie glorious Justice , which no other Riches could do , no not the Riches of Ten Thousand Worlds , nor all the worth and Riches of the Angels of Heaven . 3. Because he provides for and maintains all in heaven and earth at his own charges , and as all have their beings from him , so likewise they are fed and sustained by him , they all eat at his Table , none keeps such a house , hath such a family as Christ , he has a good stock , great comings in that thus abundantly layeth out . 4. Christs Riches are glorious Riches , appears in that he hath enriched so many Men and women since the World begun , and not only so but also with variety of Choice and precious Riches , oh what abundance of Souls hath the Lord Jesus enriched , thousands and ten thousands , how many before the Law , and under the Law and under the Gospel , who can account or reckon up their number ? John declares the number of them that he beheld Round about the Throne to be ten thousand times ten thousand , and thousands of thousands , how many hath he made great , Advanced on high , honoured greatly on earth , bestowed vast Treasures and Riches upon , how many Millions hath he Adorned and gloriously Dect with Jewels , Precious Stones and Pearls of an inestimable value ▪ and yet never the poorer . 5. Christs glorious Riches appears in that he is generally Rich ; Rich in all things , all the gold and silver and precious stones in the world are his , he is the proper Proprietor of them , the earth is the Lords and the fulness thereof . The Cattle upon a thousand hills . The Wool , Flax , and Oyl are his , nay moreover all Divine vertues and spiritual gifts are his , he is Rich in wisdom and knowledge , in grace and glory . 6. Christ is gloriously Rich , appears in that he has a Kingdom , yea a glorious vast and splendent Kingdom and Crown to give to every one of his faithful followers . Every Saint shall have a Kingdom and Crown that fadeth not away ; Be thou faithful unto Death , and I will give thee a Crown of Life . 7. Because his Riches are of such an Excellent Nature that they enrich the Soul of Man ; other Men may have vast Riches , may have store of gold and silver , and other good things , and yet none of these Riches can enrich their Souls , spiritually they may be poor and miserable notwithstanding their great abundance . 8. Christ is gloriously Rich appears in that he hath enough to enrich all , come who will , thousands and ten thousands , yea millions of thousands if they come to him , he has Riches of grace and glory for them all . Oh there is abundance , yea a redundancy of grace and Riches in Christ , he is as fall of grace as the Sea is full of water , or the Sun is full of Light. 9. Christ is gloriously Rich because his Riches are Incomparable , in respect of their nature and quality ; Happy is the man ( saith Solomon ) that findeth wisdom and the man that getteth understanding , for the merchandize of it is better than the merchandize of silver , or the gain thereof than fine gold , she is more precious then Rubies and all the things thou canst desire are not to be compared unto her A little Faith tho' it be but as a grain of Mustard seed is worth more then Thrones , Crowns and Kingdoms of the earth , one dram of grace is better then all the gold of Ophir . 10. Christs Riches are glorious Riches because they cannot be spent , Christs Treasury is inexhaustible , it can never be drawn dry , Christ gives abundantly out , but never wastes his Stores , nor hath a farthing the less , the Riches of Christ are unsearchable ; O the height , the depth , the breadth and length of Christs Riches , who can find out the bottom of his Rich love and grace , the bottom of his Rich wisdom and knowledge , we may well cry out upon this account , with the Apostle , O the depth of the Riches both of the wisdom and knowledg of God , how unsearchable are his Judgements and his ways past finding out . 11. Christs Riches are glorious riches , because his riches are harmless ( as a Divine well observes ) they are riches that will not hurt nor harm the Souls of such that possess them , never were any made worse by being spiritually Rich. The riches of the World have undone many , they have been as Thornes to them , by which they have been peirced through with many sorrows . Many will one day curse the Day that ever they had such store of earthly riches ; Riches are a snare to the Possessors , hence Christ saith , 't is hard for a Rich man to enter into the Kingdom of Heaven . 12. Christs riches are glorious riches , because they are satisfying riches . Silver and Gold will not satisfie ; he that loveth silver shall not be satisfied with silver , nor he that loveth abundance of Increase : he that has Christ and his riches has enough , nay he has all , he has Pardon and Peace of Conscience , what can he desire more that has God and Christ and a Title to Heaven . Hence the Scripture saith , he shall abide satisfied , such thirst no more , their Inordinate desire after the world is allayed . 13. Lastly , Christs riches are glorious riches because they are Permanent , they are lasting , yea everlasting riches . Other riches fly away like smoke , they are here to day and gone in a moment with one spark of fire or with one blast at sea , but Christs riches are durable , riches and honour are with me yea durable riches and righteousness . Thirdly , Why is Christ held forth in the Gospel to be thus gloriously Rich ? 1. That the Doubts and Scruples that are in sinner hearts might be removed , is there enough in Christ , is there enough Grace , enough Pardon , enough Strength , &c. 2. Because the Gospel holds Christ forth to be the store house of all Divine grace and blessings , he is ordained to convey all spiritual Riches to his Church and to every Member thereof . 3. To allure and engage souls to love him and close in with him , how can any refuse such a friend , reject such a Saviour , that is so beautiful to look upon and also so exceeding Rich. 4. That it might leave all men and women without excuse in the great Day , what will they have to say that reject such a Saviour , that turn their backs upon such a Christ , when they are called to answer in the Day of Judgment . 5. To relieve the tempted Soul. 6. To strengthen the Faith and chear the hearts of all that do believe in him . Fourthly , The gospel is glorious in respect of Christ the glorious Object of it , as it reveals his glorious Power . Power in Scripture is taken two manner of ways , or it shews a twofold power in Christ. 1. A Commanding Power , his power of Soveraignty , or Regal power , that which we call Authority . 2. The power of working or effecting that which he would have done . Some have power to command , but want a power to Effect that which they command ; cannot accomplish what they would have done , but what Christ commands he can do or cause to be done at his Pleasure . 1. I shall shew that the power of Christ is a glorious power . 2. Shew why Christ hath such power . 1. Christ hath a commanding Power , he hath great Authority , he hath a Regal Power or Superiority over all . 1. Over Angels . 2. Over the Church . 3. Over the Devils . I will lay upon the shoulders of Eliakim , the Keys of the house of David , Isa. 22.22 . Keys is a borrowed speech signifying Government and Legal Power , Christ hath the Keys of David , Rev. 3.7 . All Power in Rule and Government , in Commanding , Forbidding , Punishing , Binding , Loosing , Damning , Saving , is in Christs hand ; See Christ the Head , and Heir of all things . Keys of Hell and Death signifieth Christs Regal power over the Devils , and delivering up unto Death and Hell , or keeping out of it . Over men , mighty men , Kings of the Earth , He is the only Potentate , King of Kings and Lord of Lords . They are all his Subjects , shall and must Submit to him . 4. He hath an universal Power , therefore glorious Power ; the Sun , the Moon , the Stars , the Winds , the Seas obey him . 5. Christs Power is absolute , he bears the Image of God , he is God ; ( as you heard before ) . None hath absolute power but God ; he doth what he pleaseth 6. Christs Power is Just , therefore glorious in Power ; it is not a Might without Right ; 't is in him Essentially as God , and is given to him as Mediator : in the one Respect he derived it from none , in the other sence he received it from the Father . 7. Christs Power is Infinite ; he made the World , he upholds the World , therefore glorious in Power . He could have made a Thousand Worlds , can do beyond all that we can conceive or speak . 8. Christs Power is glorious because he can bring all other Power to nought in a moment at his pleasure whether of Men or Devils . 9. Christs Power is glorious Power , in that it is everlasting Power . Men may be powerful for a time , but they may soon lose it ; must die and so cannot hold it long , but Christ sits King for ever , his power is from everlasting to everlasting , of his Kingdom there shall be no end . 10. Christs power is Dreadful , he looketh upon the earth and it Trembles , he can make all tremble before him : who can Thunder like God. 1. He has a glorious commanding Voice . 2. A glorious restraining voice , what is swifter than the Sun which he can stop in a moment . 3. Glorious in his reproving voice , Psal. 50.21 . 4. In his threatning voice , Rev. 2.16 . and Chap. 2.23 . 11. He hath a Glorious , Victorious , Conquering and Subduing Power he hath overcome Sin , Devil , Death , Hell , &c. 12. Christs Power is Glorious , because nothing is too hard for him to do , nay nothing is hard for him to do , he can do what he will with a word of his mouth . 13. Christs Power extends not only over the Body but over the Soul also works , mightily in us as well as for us , and can do wonderful things by weak Instruments , by foolish and contemptible ones in the eye of the VVorld . VVhat mighty things did he do by a few poor Fishermen , and others not accounted off . 14. Lastly , Nothing is hard for Christ to do , tho' all the Devils of Hell , and Men on Earth oppose and resist him . I will work and who shall let it . VVhy hath Christ as Mediator such great and glorious Power given to him . 1. From the greatness of his work he is to accomplish . 2. Because no Souls [ whatsoever Discouragements they meet with ] should despair in coming to him or in relying upon him . 3. That he might be feared and dreaded by all , yea that his very enemies might tremble before him . 4. That he might be honoured and adored , Honour belongs to Sovereignty . Thirdly , As the gospel is Glorious in respect of the Revelation made therein of God the Father and of our Lord Jesus Christ. So likewise in Respect of the Holy Ghost ; the gospel shews the Spirit in himself to be a distinct living powerful intelligent Divine Person . Not only a distinct self subsisting Person , but also a participant of the Divine Nature not the chief of all created Spirits and so the head of all good Angels as some imagine but that he is uncreated , truly and ready God coeternal with the Father and the Son. This we shall speak a little unto together with his glorious work Office and Operations . First , The VVord of God holds forth and positively declares that the holy Spirit is , in himself a distinct intelligent Divine Person , and which ought to be believed concerning this great truth ( viz. ) the Diety and Personality of the holy Ghost , may be seen in the ensuing Testimonies , according as they are Collected to our hands by a Reverend Divine . Psal. 33.6 . By the word of the Lord were the Heavens made and all the host of them by the spirit of his mouth . Job 26.13 . By his spirit he hath garnished the Heavens . Psal. 104.30 . Thou sendest forth thy Spirit , they are created . Mat. 28.19 . Baptizing them in the name of the Father , and of the Son , and of the holy Ghost . Act. 1.16 . That Scripture must needs hath been fulfilled which the holy Ghost by the mouth of David spake . Act. 5.3 . Peter said to Ananias why hath Satan filled thy heart to lye to the holy Ghost , Ver. 4. Thou hast not lyed to man but to God. 1 Cor. 3.16 . Know ye not that ye are the temple of God and that the Spirit of God dwelleth in you . 1 Cor. 12.11 . All these worketh that one and the self same Spirit , dividing to every severally man as he will. And there are diversities of operations , but it is the same God which worketh all in all . 2 Cor. 13.14 . The grace of the Lord Jesus Christ , and the Love of God , and communion of the holy Spirit be with you all . Acts 20.28 . Take heed to the Flock over which the holy Ghost hath made you Overseers . Mat. 12.31 . All manner of Sin and Blasphemy shall be forgiven unto men , but the blasphemy against the holy Ghost shall not be forgiven unto men . Psal. 139.7 . Whether shall I go from thy Spirit . Joh. 14.26 . But the Comforter which is the holy Ghost whom the father will send in my name he shall teach you all things . Luke 12.12 . The holy Ghost shall teach you in the same hour what you ought to say : Acts 13.3 : And as they ministred to the Lord and fasted , the holy Ghost said separate me Barnabas and Paul for the work whereunto I have called them . Ver. 4. They being sent forth by the holy spirit departed , &c. 'T is evident upon consideration that there is not any thing which we believe concerning the holy Ghost , but that it is plainly revealed and declared in these Testimonies . He is directly called God , Act. 5.3 . which the Socinians will not say is by vertue of an exaltation unto an Office or Authority ( as they say of the Son ; ) that he is an Intelligent voluntary Divine Person , he knoweth , he worketh as he will , which things if in their frequent repetition they are not sufficient to evince an Intelligent Agent , a Personal subsistance , that hath Being , Life , Will , We must confess that the Scripture was written on purpose to lead us into mistakes , and misapprehensions of that we are under penalty of eternal Ruine , rightly to apprehend and believe . It declareth also , that he is the Author & worker of all sorts of Divine operations requiring Immensity , Omnipotency , Omnisciency and all other Divine excellencies unto their working and effecting . Moreover it is revealed that he is peculiarly to be believed in , and may be sinned against . Also that he together with the Father and the Son created the World , the spirit of God hath made me , that he is the Author of all grace in Believers and order in the Churches . The sum is , that the holy Ghost is a Divine Distinct Person , and neither meerly the power or vertue of God , nor any created Spirit whatsoever . This plainly appears from what is Revealed concerning him , for he who is placed in the same series or order with Divine Persons without the least note of difference , or distinction from them as to an Interest in Personality ; who hath the names proper to a Divine Person only , and is frequently and directly called by them , who also hath Personal Properties , and is the Voluntary Author of Personal Divine Properties and the proper Object of Divine VVorship , he is a Distinct Divine Person . And if these things be not a sufficient Evidence and Demonstration of a Divine Intelligent Substance , I shall as was said before , despair to understand any thing that is expressed and declared by words . But now thus 't is with the Holy spirit according to the Revelation made thereof in the word and gospel of God. One Consideration which hath in part been before proposed , I shall premise , to free the subject of our Argument from ambiguity . And this is that , this word or name Spirit is used sometimes to denote the Spirit of God himself , and sometimes his gifts and graces , the Effects of his operation on the Souls of men , and this our Adversaries in this cause are forced to confess , and thereon in all their writings distinguish between the holy spirit and his Effects . This alone being supposed , I say it is impossible to prove the Father to be a Person , or the Son to be so , both which are not acknowledged any other way , ( than we may and do prove the holy Ghost ) to be so . For he to whom all Personal Properties , Attributes , Adjuncts , Acts and Operations are ascribed , and unto whom they do belong , and to whom nothing is or can be truly and properly ascribed , but what may and doth belong unto a Person , he is a Person , and him are we taught to believe so to be . So know we the Father to be a Person ; as also the Son. For our knowledge of things is more by their properties and operations , then by their Essential forms , especially is this so with respect to the Nature , Being and Existence of God which are in themselves absolutely incomprehensible ▪ Now I shall not confirm the Assumption of this Argument with reference unto the holy Ghost from this or that particular Testimony nor from the assignation of any single Personal property unto him , but from the constant uniform tenor of the Scriptures in ascribing all those properties unto him . And we may add hereunto that things are so ordered in the wisdom of God , that there is no personal property that may be found in an Infinite Divine Nature , but it is in one place or other ascribed unto him . First , He is placed in the same rank and order without any note of Difference or Distinction as to a distinct Interest in the Divine Nature , that is as we shall see , personality , with other Divine Persons , Mat. 28.19 . Baptizing them in the name of the Father , and the Son , and of the Holy Ghost . 1 Joh ▪ 5.7 . There be three that bear witness in Heaven , the Father , the Son , and the Spirit , and these three are one . 1 Cor. 12.3 , 4 , 5 , 6. No man can say the Lord Jesus Christ is the Lord , but by the Holy Ghost ; Now there are diversities of gifts , but the same Spirit , and there are differences of administrations but the same Lord , and there are diversities of operation but it is the same God which worketh all in all . Neither doth a denial of his Divine Being and distinct Existence , leave any tolerable sence unto these expressions . For read the words of the first place from the Mind of the Socinians , and see what it is can be gathered from them ; Baptizing them in the name of the Father , and of the Son , and of the vertue or efficacy of the Father . Can any thing be more absonant from Faith and Reason , than this absurd expression ? and yet is it the direct sence , if it be any , that those Men put upon the words . To joyn a quality with acknowledged Persons and that in such things and cases , as wherein they are proposed under a Personal Consideration , is a strange kind of Mystery , and the like may be manifested concerning the other places . Secondly , He also hath the Names proper to a Divine Person only . For he is expresly called God , Act. 5. He who is termed the holy Ghost , ver . 3. and the Spirit of the Lord , ver . 9. is called also God , ver . 4. Now this is the name of a Divine Person , on one account or other . The Socinians would not allow Christ to be called God , were he not a Divine Person , though not by Nature , yet by Office and Authority . And I suppose they will not find out an Office for the Holy Ghost whereunto he might be exalted on the account whereof he might become God , seeing this would acknowledge him to be a Person which they deny . So he is called the Comforter , Joh. 16 7. A Personal Appellation this is also , and because he is the Comforter of all Gods People it can be the name of none but a Divine Person . In the same place also it is frequently affirmed that He shall come , that he shall and will do such and such things , all of them declare him to be a Person . Thirdly , He hath Personal properties assigned unto him , as a VVill. He divideth to every man severally as he will , and understanding the spirit searcheth all things , yea the deep things of God. As also the actings that are ascribed unto him are all of them such , as undeniably affirm Personal Properties in their Principle and Agent . For Fourthly , He is the voluntary Author of Divine operations he of old cherished the Creation , the spirit of God moved upon the face of the waters . He formed and garnished the Heavens , he Inspired , Acted and Spake in and by the Prophets , well spake the holy Ghost by Isaiah the Prophet unto our Fathers . The Prophecy came not in old time by the will of man. But holy men of God spake as they were moved by the holy Ghost : He Regenerateth , Enlighteneth , Sanctifieth , Comforteth , Instructeth , Leadeth , Guideth all the Disciples of Christ , as the Scriptures every where testifie . Now all these are Personal Operations , and cannot with any pretence of Sobriety or consistency with Reason be constantly and uniformly assigned unto a quality or vertue . He is as the Father and Son , God with the Properties of Omniscience and Omnipotence , of Life , Understanding and VVill ; and by these Properties , workes , acts , and produceth effects according to VVisdom , Choice , and Power . Fifthly , The same regard is had to him in Faith , VVorship , and Obedience , as unto the other Persons of the Father and Son. For our being Baptized into his name is our solemn engagement to believe in him , to yield obedience to him , and to worship him , as it puts the same obligation upon us to the Father and the Son. So also in reference unto the worship of the Church , he Commands that the Ministers of it be separated unto himself . The holy Ghost said , separate me Barnabas and Saul for the work whereunto I have called them , Acts 13.2 . ver . 4. So they being sent forth by the Holy Ghost , departed . VVhich is comprehensive of all Religious VVorship of the Church . And on the same account is he sinned against as Act. 5.3 , 4 , 9. for there is the same Reason of Sin and Obedience . Against whom a man may sin formally and ultimately , him he is bound to Obey , VVorship and believe in . And this can be no quality , but God himself , for what may be the sence of this expression , thou hast lyed to the efficacy of God in his operations ? or how can we be formally obliged unto Obedience to a quality ? There must then an antecedent unto Faith , Trust and Religious Obedience be supposed as the ground of rendering a Person capable of being guilty of Sin towards any . For Sin is but a failure in Faith , Obedience or VVorship . These therefore are due unto the holy Ghost ; or a man could not sin against him so signally and fatally as some are said to do in the foregoing Testimonies . I say therefore unto this part of our Cause , as unto the other , that unless we will cast off all Reverence of God , and in a kind of Atheism , ( which as I suppose , the prevailing wickedness of this Age hath not yet arrived unto ) say that the Scriptures were written on purpose to decieve us , and to lead us into mistakes about and misapprehensions of what it proposeth unto us , we must acknowledge the holy Ghost to be a Substance , a Person , God. yet distinct from the Father , and the Son. For to tell us , that he will be our Comforter , that he will Teach us , Lead us , Guide us , that he spoke of old , in and by the Prophets , that they were moved by him , acted by him , that he searcheth the deep things of God , works as he will , that he appointeth to himself Ministers in the Church . In a word , to declare in places innumerable what he hath done , what he doth , what he sayes and speaks , how he acts and proceeds , what his will is , and to warn us that we grieve him not , sin not against him with things innumerable of the like nature , and all this while to oblige us to believe that he is not a Person , an Helper , a Comforter , a Searcher , a Willer , but a quality in some especial operations of God or his power and vertue in them , were to distract men not to Instruct them , and leave them no certain conclusion but this , that there is nothing certain in the whole book of God. And of no other Tendency are these and the like immaginations of our Adversaries in this matter . Dr. Owen . Secondly , The Gospel is glorious in respect of the Revelation made therein of the Spirit touching his glorious Works and Operations . 1. The framing , forming and miraculous Conception of the body of our Lord Jesus Christ in the * Womb of the Blessed Virgin was the peculiar and special work of the Holy Ghost . This work I acknowledge in respect of designation and the Athoritative disposal of things is ascribed unto the Father , for so the Lord Christ speaketh unto him , A body hast thou prepared me , Heb. 10.6 . but this preparation doth not signifie the Actual , Forming and making Ready of that body , but the eternal designation of it , was prepared in the Council and Love of the Father . As to the voluntary assumption , it is ascribed to the Son himself . Heb. 2.14 . For as much as the Children were partakers of flesh and blood he himself partook of the same . He took unto him a Body and Soul , entire humane nature , as the Children or all Believers the same Synedochically expressed by flesh and blood , ver . 16. He took on him the Seed of Abraham . But immediate Divine Efficiency in this matter was the peculiar work of the Holy Ghost . Mat. 1.18 . VVhen his Mother Mary was Espoused to Joseph , before they came together she was found to be with Child of the holy Ghost : Luk. 1.35 . The Angel answered and said unto her , the holy Ghost shall come upon thee , and the power of the highest shall overshadow thee , therefore also that holy thing which shall be born of thee shall be called the Son of God. ( 1. ) The Person working is the holy Ghost , he is the wonderful Operator in this glorious work , and therein the power of the most high was exerted . For the Power of the most High is neither explicatory of the former expression , the holy Ghost : as though he were only the power of the most High. Nor is it adjoyning of a distinct Agent or Cause unto him , as tho' the holy Spirit and the power of the most High were distinct Agents in this matter . Only the manner of his effecting this wonderful matter , concerning which the Blessed Virgin had made that enquiry , how can this thing be seeing I know not a man. The holy Ghost ( saith the Angel ) acting in the power of the most high , or in the Infinite power of God shall accomplish it . ( 2. ) As the humane nature of Christ was formed by the miraculous working of the holy Ghost , he was hereby formed absolutely Innocent , Spotless and free from sin as Adam was in the day he was Created . ( 3. ) The Spirit also — the Gospel shews — in a peculiar manner anointed him with those extraordinary Powers and Gifts , which were necessary for the exercise and discharge of his Office ; The spirit of the Lord God is upon me , because he hath anointed me to preach good tidings unto the meek , &c. 4. It was in an especial manner by the power and operation of the holy Ghost by which he wrought all those great and miraculous works , by which he attested and confirmed his Doctrine . Hence 't is said God wrought miracles by him , Jesus of Nazareth a man approved of God by miracles , wonders and signs which God did by him . He affirmed that what he did , he did by the finger of God , that is , by the infinite power of God ; hence these mighty works are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Powers , because of the power of the Spirit of God put forth for their working and effecting . See Mark 6.5 . 5. The Lord Jesus was guided , directed , comforted and supported in the whole course of his Ministry , Temptations , Obedience and sufferings by the Spirit , he was led thereby into the wi●●derness presently after he was baptized , the holy Spirit guided him to begin his contest with Satan . The continuation of the discourse in Luke will not admit that any other spirit can be intended , and Jesus being full of the holy spirit returned from Jordan and was led by the spirit unto the Wilderness , namely , by that spirit which he was full of . And it was by the spirits assistance that he was carried triumphantly through the course of his temptations , in the power of the spirit he returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Galilee , that is , powerfully enabled by the holy spirit unto the discharge of his work . 6. Moreover the Scripture affirms that he offered himself up unto God through the eternal Spirit , some understand by the eternal Spirit in this place is meant the Divine nature , his Deity giving sustenance unto his humane nature in the Sacrifice of himself , in that he had power to lay down his life , and to take it up again , yet many able Divines ( both Ancient and Modern ) do Judge that it is the Person of the holy Ghost that is intended . 7. It is also thought by the Learned that the holy Spirit was eminently concerned in raising him up again from the dead , but we cannot dwell here . 8. The work of the new Creation is managed and gloriously carried on by the workings and operations of the holy Ghost , 't is the work and office of the Spirit to make the whole work of the Mediation of Christ effectual to the Souls of the Elect. 9. All those glorious and extraordinary gifts that were powred forth either upon the Prophets or Apostles were by the operations of the holy Spirit . 10. The gift of Prophecy whether ordinary or extraordinary was alwayes the immediate effect of the operation of the Spirit who inspired the Penmen of holy Scripture both of the old and new Testament in the writing and giving of them forth , and in the opening of and explaining of them to the Sons of Men. The Prophecy came not in old time by the will of man , but holy men of God spake as they were moved by the holy Ghost . 11. The holy Ghost supplies the bodily absence of Jesus Christ , and by him he doth accomplish all his promises unto his Church . 12. As he represents the Person and supplies the Room , Person and Place of Christ , so he worketh and effecteth whatever the Lord Christ hath taken upon himself to work and effect towards his Saints whereas the work of the Son was not his own work , but rather the work of the Father ; so the work of the holy Spirit , is not his own work ▪ but rather the work of the Son by whom he is sent and in whose name he doth accomplish it . Howbeit when the spirit of truth is come , he will guide you into all truth , for he shall not speak of himself , but whatsoever he shall hear that shall he speak , and he will shew you things to come . He shall Glorifie me , for he shall Receive of mine and shall shew it unto you . All things that the Father hath are mine , therefore I said he shall take of mine and shew it unto you . 13. The holy Spirit is the Spirit of Grace , and the immediate efficient cause of all Grace and gracious effects in men wherever there is mention made of them , or any fruits of them , it must be acknowledged as part of his work , tho' he be not expresly named , &c. Grace is taken two wayes in Scripture : ( 1. ) For the Grace , Free Love , and favour of God towards us . ( 2. ) For the Gracious , Free , and Effectual Operations in us . In both sences the holy Spirit is the Author of it as unto us ; in the first as to its Manifestation and Application ; in the second as to the Operation it self . The Nature , Excellency , and Glory of Grace in the latter sence we shall in the next place insist upon . But sith some men in these dayes as in former times do much Eclipse the Glory of the Spirit touching the work of Grace and Operation of the Spirit in Regeneration , or the quickening them who are dead in Trespasses and Sins , in affirming that saving Conversion doth principally consist in a moral swasion . It may not be amiss to add something briefly here in confutation of these men whose Principles are in our Judgment fairly stated by Reverend Doctor Owen . ( 1. ) They say that God administreth grace unto all in the declaration of the Doctrine of the Law and Gospel . ( 2. ) That the reception of this Doctrine , the belief and practice thereof is inforced by Promises and Threatnings . ( 3. ) That the things revealed , taught and commanded are not only good in themselves , but so suited unto the Reason and Interest of Mankind as that the mind cannot but be disposed and inclined to receive and obey them unless overpoured by prejudice and a course of Sin. ( 4. ) That the Consideration of the Promises and Threatnings of the Gospel is sufficient to remove these prejudices and course of sin . ( 5. ) That upon a complyance with the Doctrine of the Gospel and obedience thereunto men are made partakers of the Spirit , with other priviledges of the New Testament , and have a right unto the promises of the present and future Life . This , saith the Dr. is a perfect Systeme of Pelagianism . Those that would see his Answer hereunto , may read from page 257. to page 286. That we say is this ( viz. ) that meer Moral swasion without powerful Influences and Divine Operations of the holy Ghost , will not bring a Person effectually to Believe and Close in with Jesus Christ , or work true Conversion in the Soul , tho' we always say the power which the holy Ghost puts forth in Regeneration is such in its acting or exercise , as our Minds , Wills and Affections are suited to be wrought upon and to be effected by it according to their nature and natural Operations , Turn thou me , and I shall be turned . Draw me , we will Run after thee . He doth not act in them otherwise than they themselves are meet to be moved , and move to be acted and act , according to their own natural Power and Ability . He doth not in our Conversion possess the Mind with any Enthusiastical Impression , nor acteth absolutely upon us , as he did in extraordinary prophetical Inspirations of old : when the Mind and Organs of the Bodies of Men were meerly passive Instruments moved by the spirit above their own natural Capacity and Activity ; not only as to the Principle of Working , but as to the manner of Operation . But he works on the Minds of Men in and by their own natural actings through an Immediate Influence and Impression of his power . Create in me a clean heart , O God. He worketh to will and to do . He therefore offers no * Violence or compulsion unto the Will. This , that faculty is not naturally capable to give admission , unto . If it be compelled it is destroyed . And the mention that is made in Scripture of compelling , ( compel them to come in ) respects , the certainty of the event , not the manner of the operation on them . But whereas the will in the depraved condition of fallen nature , is not only habitually filled and possessed with an aversation from that which is good spiritually ( Alienated from the life of God. ) but also continually acts an opposition unto it , as being under the power of the carnal Mind , which is Enmity against God , and whereas this grace of the Spirit in Conversion doth prevail against all this opposition , and is effectual and victorious over it ; it will be inquired how this can any otherwise be done but by a kind of violence and compulsion , seeing that we have evinced already that Moral perswasion and objective allurement is not sufficient thereunto . Answ. It is acknowledged , that in the work of Conversion unto God , though not in the very act of it , there is a Reaction between Grace and the Will , their acts being contrary , and that Grace is therein Victorious ; and yet no violence or compulsion is offered unto the Will. 1. The opposition is not ad idem . The Enmity and Opposition that is acted by the Will against Grace , is against it as objectively proposed unto it . So do men resist the holy Ghost ; that is in the External Dispensation of Grace by the Word . And if that be alone they may always resist it ; the Enmity that is in them will prevail against it , ye always resist the holy Ghost . The VVill therefore is not forced by any Power put forth in Grace in that way wherein it is capable of making opposition unto it , but the prevalency of Grace is of it as it is internal , working really and physically , which is not the VVills Opposition , for it is not proposed unto it , as that which it may accept or refuse , but worketh effectually in it . 2. The will in the first act of Conversion ( as even sundry of the Schoolmen acknowledge ) acts not but as it is acted , moves not but as it is moved , and therefore is passive therein in the sence immediately to be explained . And if this be not so , it cannot be avoided , but that the act of our turning unto God is a meer natural act , and not spiritual or gracious . For it is an act of the VVill not enabled thereunto antecedently by Grace . VVherefore it must be granted , and it shall be proved , that in order of Nature , the acting of Grace in the will in our Conversion is Antecedent unto its own acting , though in the same Instant of time , wherein the will is moved it moves ; and when it is acted it acts it self , and preserves its own Liberty in its exercise . There is therefore herein an inward Almighty secret act of the power of the holy Ghost producing or effecting in us the Will of Conversion unto God , so acting our wills , as that they also act themselves and that freely , so Austin . cont . duas epistol . Pelag lib. 1. Cap. 19. Trahitur , ( homo ) miris modis , ut velit , ab illo qui novit intus in ipsis cordibus hominum operari non , ut homines , quod fieri non posset , nolentes credant , sed ut volentes ex nolentibus fiant . The holy Spirit who in his power and operation is more intimate , as it were to the Principles of our Souls than they are to themselves , doth with the preservation , and in the exercise of the liberty of our Wills , effectually work our Regeneration and Conversion unto God. This is the substance of what we plead for in this Cause , and which declares the Nature of this work of Regeneration , as it is an Inward spiritual work , I shall therefore confirm the Truth proposed with Evident testimonies of Scripture , and Reasons contained in them or deduced from them . 1. Because the work of Grace in Conversion is expressed by words denoting a real internal efficiency , such as creating , quickening , forming , giving a new heart , &c. 2. It is attributed to be wholly of Grace to the end God might have all the glory , and all boasting might be excluded . But ( 1. ) The Doctrine of these men as the Doctor observes , ascribe the whole glory of our Regeneration and Conversion unto our Selves , and not to the grace of God , for that act of our wills on this supposition , whereby we Convert unto God is meerly an act of our own , and not of the Grace of God , this is evident , for if the Act it self were of Grace , then would it not be in the power of the will to hinder it . ( 2. ) This would leave it absolutely uncertain notwithstanding the Purpose of God , and the Purchase of Christ whether ever any one in the world should be converted unto God or no. For when the whole work of Grace is over , it is absolutely in the power of the will of Man whether it shall be effectual or no. And so absolutely uncertain , which is contrary to the Covenant , Promise and Oath of God , unto and with Jesus Christ. ( 3. ) It is contrary to express Testimonies of Scripture innumerable . Wherein Actual Conversion unto God is ascribed unto Grace as the immediate effect thereof . This will further appear afterwards . God worketh in us to will and to do , the Act therefore it self of willing in our Conversion , is of Gods operation , and although we will our selves , yet it is he who causeth us to will , by working in us to will and to do . And if the Act of our will in Believing and Obedience , in our Conversion to God , be not the effect of his Grace in us , he doth not work in us both to will and to do of his own good pleasure . 1. The work of Conversion it self , and in especial the act of Believing or Faith it self is expresly said to be of God , to be wrought in us by him , to be freely given unto us from him ; the Scriptures saith not that God gives us ability or power to believe only . Namely , such a power as we may make use of , if we will or do otherwise , but Faith and Conversion themselves are said to be the work and effect of God. But it maybe Objected that every thing which is actually accomplished in potentia before . There must therefore be in us a power to Believe before we do so actually . The Act of God working Faith in us , is a creating work , for we are his workmanship created in Christ Jesus . And he that is in Christ is a new Creature , now the Effects of creating acts are not in potentia any where but in the active Power of God , so was the World it self before its actual existence . This is termed potentia logica ; which is no more but a Negation of any Contradiction to existence ; not potentia physica which includes a disposition unto actual existence . Notwithstanding therefore all these preparatory works of the Spirit of God which we allow in this matter , there is not by them wrought in the Mind ▪ and Wills of men such a next power ( as they call it ) as should enable them to believe without further actual grace working Faith it self . Wherefore with respect to believing the first act of God is to work in us to will ; So Phil. 1.13 . he worketh in us to will. This God worketh in us by that grace which Austin and other Learned men call gratia operans . 2. Faith and Repentance . 'T is said to be given of God. Him hath God exalted to be a Prince and a Saviour to give Repentance unto Israel and remission of sin to you it is given in behalf of Christ not only to believe but to suffer for his sake By Grace ye are saved through faith , and that not of your selves , it is gift of God. Our own ability , be it what it will , however assisted and excited , and Gods gift are contra-distinguished . If it be of our selves it is not the gift of God , if it be the gift of God it is not of our selves , and the manner how God bestows this gift upon us is declared , ver . 10. For we are his workmanship created in Christ Jesus unto good work . And from hence Faith is called the Faith of the operation of God. 3. Love , that precious prevailing Grace is planted in the Soul by the Spirit , causing the Soul with Delight and Complacency to cleave unto God and his wayes , the Lord God will Circumcise thine heart to love the Lord , Deut. 30.6 . Hope maketh not ashamed because the Love of God is shed abroad in our hearts by the holy Ghost , Rom. 5.5 . The fruit of the spirit is love , Gal. 5.22 . 4. It might be further demonstrated by considering how Conversion with the manner how it is effected , is set forth in the holy Scripture ; The Lord thy God will circumcise thine heart and the heart of thy seed , to love the Lord thy God with all thine heart , &c. What is this but the putting off the Body of Sin ? Col. 2.11 . This is the mediate work of the Spirit of God , no man ever Circumcised his own heart . A new heart also will I give you , and a new spirit will I put within you , and will take away the stony heart , that is , that impotency and enmity which is in our hearts unto Conversion . 5. The work of grace upon the Soul is called a vivisication , we are by nature dead in Sins and Trespasses ; in our Deliverance from thence we are said to be quickened . The Dead shall hear the voice of the son of God and Live , being made alive , now no such work can be wrought in us but by an Effectual Communication of a Principle of Spiritual Life and nothing else will deliver us . Some think to evade the power of this Argument by saying that all these Expressions are metaphorical and arguing from them are but fulsome Metaphors . And 't is well if the whole Gospel be not a Metaphor unto them . But if there be not an Impotency in us by nature unto all Acts of spiritual Life , like that which is in a Dead man unto acts of Life natural , if there be not an alike Power of God required unto our deliverance from that Condition ▪ and the working in us a Principle of spiritual Obedience as is required unto the Raising of him that is dead : they may as well say that the Scripture speaks not truly , as that it speaks metaphorically . 6. Believers are said to be begotten and born again of the Spirit , by which it appears that our Regeneration is not an Act of our own . I mean not so our own as by outward helps and assistance to be educed out of the Principles of our nature . Of his own will begot he us by the word of truth , &c. Born again not of corruptible seed but of incorruptible , &c. Which were born not of blood , nor of the will of man , but of God. This being so it behoveth them who plead for Active Interest of the will of Man in Regeneration , to produce some Testimonies of Scripture where it is assigned unto it , as the Effect unto its proper Cause where is it said that a man is born again or begotten anew by himself ? and if it be granted , as , it must be so , unless violence be offered not only to the Scripture , but Reason and common sence , that whatever be our Duty and Power herein , yet these Expressions must denote an Act of God and not ours , Regeneration being thus proved to be the glorious working and operation of the holy Ghost , we shall now proceed to shew further , the nature and excellency of grace as it shines forth in the gospel and is experienced by every sincere Christian. 1. Gospel grace is glorious , because , when received in Truth , it delivers the Soul from Bondage , it breaks the bonds . For the Soul is not set at liberty by the bare shedding of Christs blood , without the application of it by the spirit or infusion of grace into the heart . 2. The gospel through the grace of it when received in Truth , opens blind Eyes , it makes them see , that never saw ( in a spiritual sence ) before , it opens their eyes that were born blind , how blind was Saul till the gospel grace shone upon him or rather in him ? 3. The gospel through the grace of it , when received in Truth raises the dead Soul to Life . 'T is hereby we come to be quickened , the flesh profiteth nothing , 't is the Spirit that quickeneth ; ( that is ) the Humane nature without the Divine cannot accomplish Salvation for us ; nor shall any Soul receive any saving Benefit by the flesh , or Death of Christ , unless he be quickened by the Spirit . 4. The gospel in the grace of it , when received in Truth ; works out that cursed enmity that is in the heart against God , and thereby reconciles the sinner to the blessed Majesty of Heaven . 5. The grace of the gospel works Regeneration , makes the sinner another Man , a new Man. It forms the new Creature in the Soul. 1. It infuses new qualities . 2. It makes the Proud Person humble , and not to vaunt himself . 3. It makes the Unclean Person Chast , and to loath Lascivious thoughts . 4. It makes hard-hearted sinners full of Bowels . 5. It makes the impatient Soul to bear all things . 6. It makes the Covetous Person Liberal and to distribute to the poor . 7. It makes the worst Husband the best Husband , the worst Wife the best Wife , the worst Children the best Children , the Rebellious ones to be Obedient ones . 6. The gospel in the grace of it , brings the Soul into Union with God. No Grace , no Christ. God is the Fountain of this Union , Christ is the Conduit-pipe as Mediator , the Spirit and the grace thereof is the stream . Union is let into the Soul at this door , no grace no God , no union with him , and no Union with him no Communion with him . 7. The grace of the gospel washeth the polluted Soul ; it cleanseth the filth of the heart and Pollution of the Life . He put no difference between them and us , purifying their hearts by faith . 8. The grace of the gospel or saving operations of the Spirit heals the wounded Soul , he poured in Oyl and Wine , &c. 9. Gospel grace gives the Soul a right to all the Blessings of a Crucified Christ , 't is that which puts on the Wedding garment . It was a pretty saying of a good Man. 1. The Father weaves this Garment , he was first concerned about it , he prepared the matter with which 't is made . 2. The Son made it , he has wrought Righteousness for us . 3. The Spirit puts it on . 10. The grace of the gospel makes a glorious Soul , a glorious Man , a glorious Woman , a glorious Family , a glorious Church , a glorious City , a glorious Kingdom , where 't is generally received in Truth . It makes a glorious Soul ; It finds it naked , and clothes it . It finds it starved ( as it were , ) and feeds it . It finds it wounded , and heals it . It finds it cold and warms it . It finds it unclean , and sanctifies it . It finds it poor , and inriches it . It finds it in bonds , and sets it at liberty . It finds it an Enemy to God , and reconciles it . It finds it Condemned , and justifies it . It finds it Dead , and gives it Life . 11. The grace of the gospel adornes the Soul , it puts Ornaments upon the head , and Chains ( beyond those of Gold ) upon the Neck . It decks it with Jewels , I decked thee with ornaments I put Bracelets upon thy hands , and a chain on thy neck ; I put a Jewel on thy forehead , earings in thine ears , and a Beautiful Crown on thy head , thou wast dect with Gold and silver , with silk and broidered work . It puts a Ring on the Finger , it adorns the Soul with a meek and a quiet Spirit , which is in the sight of God of great price . 12. The grace of the gospel makes a man to behold a beauty and glory in the gospel , to love it , and to suffer for it . The gospel is worth little in the sight and esteem of that man , that has not the grace of the gospel . What is the word of grace without the grace of the word . 13. Gospel grace is an excellent preservative against the Plague of Sin. No Pestilence so bad as this . How shall I ( saith Joseph ) do this thing and sin against God. It is also a Potion to work it out , as well as to preserve from it . 14. Gospel grace is good , really good , alwayes good and glorious at all times , 't is good in health , the Soul cannot have health without it ; good in Sickness , 't is good in Prosperity , 't is good in Adversity , 't is good in good times , and wo to them that want it in bad times , we are blessed that have it , but they are cursed that are without it , whatsoever Profession they make . For the Profession of the gospel without the grace of the gospel will do a man no good ; 't is but the name without the nature ; the Cabinet without the Jewel ; the Lamp without the Oyl . 15. The grace of the gospel makes men like to Christ , to love Christ , and to die for Christ. 16. Gospel grace makes men to live to God ; they live to themselves that have it not ; they live to God that have it . It makes men wise , to be men of Understanding , to live sober to themselves to live righteously to men , and to live holy towards God , to live in Subjection to God , to obey God , to delight in God , and to live in Obedience and Subjection to his Church . 6. The gospel is glorious in respect of the tenders and offers made therein to the Sons of Men. VVhat is tendered ? Repentance is tendered , Pardon is tendered , Peace is tendered , Bread and VVater of Life is tendered , perfect Righteousness is tendered , Adoption is tendered , Glorious Liberty is tendred , in short God is offered , he makes a tender of himself . Christ is tendred with all his Benefits who is the Pearl of great price , worth Millions ; yea more than ten thousand worlds , a Marriage with Christ is tendered , the Spirit is tendered with all the blessings of it , a Kingdom is offered in the gospel , a Crown is offered , a Crown of endless glory , a Crown that fadeth not away , Eternal Life is tendered . VVho is it that makes these tenders and offers in the gospel ? The great God , he that has them to bestow , and a right to give them . VVho are they offered to ? To such that are his Enemies , Rebels , even the worst of Sinners , in a word , who ever will , he that hath a will to receive them may have them . Upon what Terms are they offered ? Freely offered without Money and without price tho' a man as to Righteousness hath nothing of worth nor Beauty in him , being in himself but a Lump of Sin and Filthiness , yet he may have these things , they are offered unto such . They are sincerely and faithfully offered , God doth not mock men and women , offer them such things as these , and yet never intend to bestow them upon them , if they have a heart a Mind to them , my Life for theirs they may enjoy all these and many more like glorious good things . Nay and more then this they have been often tendered with much Affection and in Bowels of Compassion , God bewails , and Christ bewails the state of such who do refuse them , O then what Fools are mortals to slight and reject these tenders . 7. The gospel is glorious in Respect of the glorious things that are brought about and accomplished thereby . The first I shall mention is Reconciliation which is a glorious blessing , what is more fully opened and held forth in the gospel than Reconciliation with the means and manner how , and by whom accomplished ? which will appear 1. By Considering the parties Reconciled . 2. By Considering the Nature of the breach that was between them . 3. By Considering the means and manner how it is accomplished . 4. By Considering the Fruits and Effects of it . 1. Considering the Parties that were at Variance , who by the gospel are Reconciled . God and Man , the infinite God , the holy God and Man , these were at Enmity , 't is sad when a difference rises in a Family , in a Congregation , in a City , in a Kingdom , or between one Kingdom and another : but much more sad is it to have God and sinners at Enmity , Adam runs from God , hides himself , he knew God was now become his Enemy , the word declares the Creature to be Gods Enemy , whilst he stands in old Adam in the state of nature , and you that were sometimes alienated and enemies in your minds ; &c. And then God declares himself to be the Sinners enemy , he is angry with the wicked every day ; he is said to fight and war against them which plainly shews he is their Enemy . But now what a glorious blessing is this to have these two Parties reconciled , when we were enemies we were reconciled to God by the death of his Son. You that were enemies in your minds by wicked works ( or as in the Margent , by your minds in wicked works ) yet now hath he reconciled in the body of his flesh through Death . Secondly , Gospel reconciliation appears to be glorious reconciliation if we consider the nature of the breach that was between them . 1. It was an old breach , no sooner was man made but straitway he became an Enemy to God ; nay , every Soul that comes into the world , comes into it an enemy of God , or in a state of enmity . 2. 'T is so great a breach that all the Angels in heaven , nor all the Saints on earth could not make up . 3. It was such a breach that lays the Soul obnoxious to Gods fearful Curse . 4. It is such a breach that makes the Creatures of God at enmity one with another , and Mankind in danger of being Devoured by them ; and also hath set man one against another . 5. It is such a breach that sets man against himself , it hath caused his own Conscience to be his Enemy , and to accuse , and fight against him and condemn him ; If our Hearts condemn us , God is greater &c. 6. It is such a breach , that unless made up will produce an eternal Separation from God , depart from me ye cursed into everlasting fire prepared for the Devils and his Angels , &c. Thirdly , 'T is glorious Reconciliation if we consider the means and manner how and by whom it is wrought about and accomplished , every Person in the glorious Trinity hath a hand in it and are eminently concerned about it . God was in Christ reconciling the world to himself . All things are of God who hath reconciled us unto himself by Jesus Christ , &c. The Lord Jesus the second Person is imployed , ( we may see from hence , ) as one fitly qualified to make up this dreadful Breach : and in order thereunto he took our Nature on him . There was a necessity of Christs coming to reconcile God and man : God , his Law and Justice was wronged , and God was resolved to have this wrong made up and his Justice satisfied , which none but Christ could do , God was willing to be reconciled , yet nevertheless he will ( wherein he was wronged ) be righted , and have his Justice fully and compleatly satisfied . Christ knew what would appease and satisfie both Law and Justice , what he hath done hath infinite worth and efficacy in it , this way tends most to glorifie God the Father , the Son is glorified most this way , the Spirit is glorified most this way , and there was no way like this to melt the Sinners heart , to abase him and lay him at the feet of God. — See Christ the Mediator , &c. 2. Christ doth not only reconcile God to the Creature , but also reconciles the Creature unto God ; he undertakes to bring God near to Man , and Man near to God , whose heart is full of Sin and Enmity to his Maker , and not subject to his Law , he lays his hands upon both , the first is done by his death , Christ like Jonas is cast into the Sea ( as it were ) of wrath , to make a Calm . The second is done by the Spirit , he breaks the heart , changes the inward qualities and evil dispositions , he takes away the heart of stone , and gives a heart of flesh . Fourthly , Gospel Reconciliation is glorious in respect to the nature of it . 1. It is a free Reconciliation it is a work of free grace alone : it is not of man , not of him that willeth , or him that runneth ; but of God that shewed mercy . Hence the Apostle saith , All things are of God ; speaking of Reconciliation . 2. It is mysterious Reconciliation , we speak the wisdom of God in a mystery , even the hidden wisdom , which God ordained before the world begun to our glory , the Spirit searcheth all things , yea the deep things of God ; This is one of those deep things , which many because they cannot comprehend it in their own natural Wisdom , cavil against it . 3. It is a certain reconciliation , God is at Peace and fully Reconciled in Jesus Christ Christ shall not , will not loss his glorious design in coming into the world , and taking our nature on him , and dying the cursed death of the Cross. Those therefore that are brought to accept of the terms of Peace and Reconciliation as offered in the Gospel , stand in a state of Real Peace and Friendship , neither let any once imagine that after all these glorious transactions of the blessed Trinity about this work that the issue of the whole in order to the making of it effectual , depends upon the Will and power of man. 4. The Soul is taken into perfect Love and Union with God , God hereby intirely loveth us , and is so for us , or on our side , that his Friends and Allies become our Friends and Allies , and all our Enemies become his Enemies , so that what is done to us , he takes as done to himself . 5. It is an honourable Reconciliation , it is a Reconciliation upon honourable Terms , God suffereth not in any of his glorious Attributes : If God had passed by our offences so that we had Pardon and Reconciliation without more adoe , without a compensation for sin , the Devils perhaps ( saith a Divine ) might have cryed out against him , and have said , where is the Glory of thy justice , these have sinned against thee , as well as we , and the breach they have made upon thy justice is no wayes made up : but now their mouths are stopt for ever . This Reconciliation will be to the glory of God in the sight of Angels and Men to Eternity , and 't is that which God Rejoyces in as being exceedingly pleased with it , seeing his honour is made up in this Reconciliation . 6. It is an abiding , firm , and everlasting Reconciliation there is nothing can make a breach between God and his People any more ; the Union cannot , shall not be broke , 't is beyond the power of Devils , Men , Sufferings , nay or Sin either to do it , Who shall be able to seperate us from the Love of God which is in Christ Jesus our Lord. Fifthly , Gospel Reconciliation is glorious in respect of the Fruits , Effects , and Consequences of it . 1. In that all that Enmity that was between God and the Soul comes hereby to be removed and man consequently to have peace with God. For he is our peace who hath made both one , and hath broken down the middle wall of Partition between us , having abolished in his Flesh , &c. and that he might Reconcile both unto God in one body by the Cross , having slain the Enmity thereby , and came and preached peace . Being justified by faith we have peace with God through our Lord Jesus Christ. 2. Peace of Conscience is another fruit and effect of this Reconciliation . 3. There is also as the effects of this Reconciliation , Peace and sweet Harmony in the Soul between all the Faculties ; they do not fight as formerly one against another , the Conscience drawing one way & the will another , the Will opposing that which Conscience would have done , the Judgment may be convinced in some measure as Balaams was , who cryed out that Gods wayes were best , how Goodly are thy tents O Jacob , and thy tabernacles O Israel , and yet the Affections may be for sin , and love the wages of unrighteousness . 4. The next thing that I might mention is joy in the holy Ghost , when once a Soul knows he is reconciled to God then he comes not only to have Peace , but also to be filled with joy in beleiving , the Kingdom of God is not meat and drink , but Righteousness , and peace , and joy in the holy Ghost . 5. Free access to God is another fruit and effect of Gospel reconciliation , such may go with boldness to the Throne of Grace , through him we both ( i. e. Jews and Gentiles who believe ) have access by the spirit to the Father . 6. Hence there is a free and blessed Trade open between heaven and earth , between God and the Soul , as in Countries that are in war one with another , there can be no Trade nor Traffique between them , but when Peace is made , and a sure League concluded betwixt them , Trade is open again , so is it between God and the Soul when Reconciled . 7. By this means we come in a special manner to be under the Care and Protection of God , there shall not one hair fall to the ground without the Leave and Permission of God , he has hereby Interested himself in all our concerns , and many other blessed effects attend our Reconciliation with God , which are elsewhere insisted upon . See Mediator . Eightly , The gospel is glorious in respect of remission or Pardon of sin , gospel remission is glorious Remission . 1. By Considering who it is that is Pardoned , or who they are that God forgives ? 1. Rebels , such that had broke an holy and just Law. 2. Rebels to God , such that had conspired against him , joined and sided with Satan against the Majesty of Heaven . 3. Such that were greatly in Debt , owed ten thousand Talents , and nothing to pay . See Metaphor Poor . 4. Such that were liable to eternal Wrath. II. By considering the Causes , and chief ground or way of Pardon , Christs blood must be shed to procure it ; without shedding of blood there is no remission of sin . III. By considering the Nature and Effect of Pardon . 1. All sins that ever the poor sinner committed are promised to be forgiven . 2. For ever forgiven . 3. The Pardoned Person is not only forgiven , but Justified also . 4. None can condemn such . 5. They have Peace with God , through our Lord Jesus Christ. IV. And Lastly , Gospel Remission Is glorious in respect of God that gives forth the Pardon . I am he that blotteth out thine Iniquity , this antidotes the Soul against the Venom of Satans Temptations . 1. He Pardons the sinner that hath Power to do it ; who but God can forgive Sin ? 2. Who can accuse the Soul ? I will , saith Satan ; thou art a sinner : VVhat then , saith the Soul , see what I have here , behold a Pardon from the King himself . 3. None can Revoke this Pardon or make it ineffectual . 4. God himself never repents the giving them to any poor Believer ; as others cannot , so he will never revoke free gospel pardon and remission himself . Ninthly , The gospel is glorious in respect of Peace , the fruit and effect of grace . Not Peace with God , for that we have already spoken off , but Peace of Conscience ▪ Great peace have they that love thy law , &c. My peace I leave with you , my peace I give unto you , let not your hearts be troubled , let the peace of God rule in your hearts , &c. Tenthly , The gospel is glorious in respect of the Ordinances and Institutions of it , which we shall insist upon , under its proper head ; Particularly that of Baptisme and the Lords Supper , which will be made appear to be glorious Ordinances . Eleventhly , The gospel is glorious in respect of the Promises thereof . The Promises of God in the gospel given through Christ are great , glorious , and exceeding precious . The Promises may be compared to the Land of Promise , they flow with Milk and Honey , they are like a Rich Mine , abounding with precious Treasure , the further you dig , the more precious gold you will find . Or they may be compared to a lovely and choice Garden that abounds with all sorts of rare and excellent Flowers , but 't is a garden alwaies green and flourishing , flowers that knows no drought nor winter , that never decays ; not only for Pleasure , but for Profit . A gospel Promise is something that God hath engaged to give to Christ , or unto us through Christ , or for his sake . And they consist either in his free bestowing of good , or his gracious removing of Evil. In his bestowing of good here , or good hereafter ; or in removing of evil here , or evil hereafter . And they either are Absolute or Conditional . Gospel Promises are glorious Promises , called precious Promises ; and better promises than those of the Law or first Testament . 1. This appears if we consider who it is that makes and gives these Promises forth , viz. the great God , Men think they have enough when they have the Promise and VVord of a King ( touching this or that ) to rely upon , but what is the Promise or VVord of an Earthly King , to the Promises of the King of Heaven and Earth , they oft-times fail in their Promises ; but this King never did . 2. Glorious , if we consider the time when given , and that was before the Foundation of the VVorld . In hopes of Eternal Life , which God that cannot lie promised before the world began . 3. Glorious Promises , if we consider the Vileness , Unworthiness , and Nothingness of them ( as they are in themselves ) to whom the Promises are made . 4. Gospel Promises are glorious Promises , considering through whom and by what means they are given ; Christ procures the Promise as well as Remission , by pouring forth his precious blood he paid dear for them , that the Slave might be adopted and saved , the Son is sacrificed . 5. They are free Promises ; not made for any merit or worthyness in us , but purely proceed from the free Grace and Favour of God : and therefore Glorious . God doth not sell himself , his Son , and precious Promises to Sinners , but they are given freely , without money , and without price ; not for thy Beauty , Righteousness , Excellency , &c. he that hath promised to love us freely , pardons us freely . Thou hast bought me no sweet cane with money , neither hast thou filled me with the fat of thy sacrifices ; but thou hast made me to serve with thy sins , thou hast wearied we with thine iniquities . I , even I am he that blotteth out thy transgression for mine own sake , and will not Remember thy sins . Salvation is freely promised , not by works of Righteousness that we have done , but according to his mercy he saved us by the washing of Regeneration and renewing of the holy Ghost . 6. Gospel Promises are glorious , if we consider the extent of them , they Run not only to the lineal seed of Abraham , but to all Believers , to Jew and Gentile , bond and free , none are excluded : whoever will , let him take of the water of life freely . 7. Gospel Promises are glorious Promises in respect of what is given . 1. Christ is given , God hath given his Son , not only for the sinner , but to the sinner . Christ promiseth to give himself , offers to betroth himself to us for ever . The Spirit is promised with all the blessing , grace , gifts and operations thereof . 2. God promises in the gospel to give himself , I will be your God , and you shall be my People . This Promise is the highest the fullest and sweetest of all promises , Austin speaking of it , breaketh forth in Admiration , VVhat is better than this goodness ! what is or can be greater happiness than this ! can God give any thing greater than himself ? 3. VVhatsoever he is , has , or can do in a gracious way is promised to be given in this one promise . He is one Eternal , All-sufficient , Immutable , Infinite , Glorious , Incomprehensible , Omniscient , Omnipresent , Holy and Gracious God. His Goodness , Truth , Power , VVisdom , Mercy , Loving-kindness , Faithfulness is ingaged for Believers . 4. O what is in man that thou art mindful of him ! is all below thy self too little and not good enough for man , that thou givest thy self to fill and satisfie him ? All that God is or hath so far as communicative is promised , &c. Life , Light , Grace , Strength , VVealth , Riches , Pleasure , Honour is the Believers . 5. VVhatsoever he can do so far as comports with his own glory and our good is pomised ( viz. ) to feed , support , suppress fears , prevent danger , keep in or deliver out of trouble , &c. 6. The greatness of this Promise will appear by Considering what all other things are in comparison of God , if heaven be nothing , what is earth in comparison of him , all other things come from him as water from a Fountain ; what are all things without him whether Spiritual or Temporal , consider the necessity of him , men make a shift to live without enjoying God ( tho' such are dead whilst they live ) but know not how to die without him , nothing but God is a suitable good for the Soul. 'T is not Cloaths that can Cloath it , it is not Silver , Gold nor Pearl which can adorn it , 't is not fire that can warm it , nor bread can feed it , nor wine can chear it , nor money can satisfie it , nor earthly Friends can comfort it , it is God only that can supply all the wants and necessities of the Soul. 7. This is a great promise because nothing is yours till God is yours , by Union with him the Soul is interested into all spiritual and temporal good things . 8. 'T is a part and portion which can never be spent , you may live upon God , there is enough in him for Millions , and Millions of Millions ; — See God a Portion . God is better than heaven , better than grace , better than glory , better than things present , or things to come , the promises are like a rich Ring of Gold , but this is the rare Diamond in that Ring , it is the Crown , the Top , Excellency of all promises ; his Wisdom is the Souls for Direction , his Power for Protection , his Grace for its Acceptation , his Spirit for its Consolation , his Creatures on earth to serve us , his Angels to Guard us , his Ordinances to Feed and Strengthen us , his Grace to Adorn us , his Riches to Advance and Crown us to Eternity . This is a great Promise , the greatest Promise ; God gives Light when he gives himself , he gives Life when he gives himself . God is Light without Obscurity , how sweet is that Light ! he is Life without Mortality , how sweet is that Life ! Peace without perplexity , Love without Mutability , how sweet is such Love ! God fills and satisfies all that enjoy him , beyond God the heart can desire nothing . 8. Promises of the Gospel are glorious and precious Promises , if we consider the seasonableness and suitableness of them . Rest is Promised to the Weary Soul. Food to the Hungry Soul. Cloaths to the Naked Soul. Pardon to the Guilty Soul. Liberty to the Captive Soul. Strength to the Weak Soul. Health and healing to the Sick and Wounded Soul. Courage to the Faint-hearted Soul. Riches to the Poor and Needy Soul. Light to the Blind Soul. Life to the Condemned Soul. VVere a man cast for Life and condemned to die a painful and horrible Death , suppose it were to be burnt or rosted alive , and a pardon should be proffered to him in the very nick of time , how sweet and precious would that be to him , even so seasonable and sweet are the Promises of the Gospel to poor condemned sinners , God gives them into the Soul when it sees 't is just dropping into Hell to be burned for ever in eternal Flames . 9. Promises of the Gospel are glorious in respect of the firmness and stability of them . Gospel Promises are firm and sure Promises . 1. Made or given forth by one who cannot lye nor deny himself . In hope of Eternal life , which God , that cannot lye , promised before the world began . 2. They are not yea and nay , not uncertain , doubtful , mutable , and variable , but yea and Amen in Christ Jesus . God ever kept his Promise with his People . 1. He Promised Noah he would not drown the VVorld any more , and how graciously hath he kept that Promise and continued the token of it in the Cloud unto this day . 2. God promised Abraham a Son , and will work Miracles rather than not make that promise good . 3. God Promised to give the Land of Canaan and rest therein to his seed , how punctual was he in performing of it , as Solomon well observes , 1 Kin. 8.56 . Blessed be the Lord that hath given rest to his people Israel according to all that he promised there hath not failed one word of all his good promise , &c. it was declared to Abraham that his seed should be strangers in the Land of Egypt four hundred years , and Moses shews that at the end thereof , nay the very self-same day , the Lord brought them out of the said Land : Exod. 12.41 . 4. God promised to send a Saviour , and accordingly when the fulness of time was come , he sent him into the VVorld . 5. And that Gospel Promises might be firm and sure to all the faithful and Covenant People of God , they are put into Christs hand , who having shed his Blood to procure the good Promised , hath Received the Promises for us as our Trustee ; Acts 2.33 . Therefore being by the Right hand of God Exalted , and having received the Promise of the holy Ghost , he hath shed forth this , which ye now see and hear . 6. That the Promises might be made sure to all the seed , Christ hath brought himself under an Obligation to make them good . And the Lord Jesus is not only ingaged , but the Father also . 1. In respect of his Goodness and Mercy , Heb. 10.23 . 1 Joh. 1.9 . 2. In respect of his Faithfulness and Truth : 1 Cor. 10.13 . 3. Nothing can hinder or obstruct God in accomplishing whatsoever he hath promised . 4. They must be made good because of the nature of the Covenant , 't is ordered in all things , and sure . 'T is unto God as the waters of Noah , Isa. 54.10 . They are left in Christs last VVill and Testament , that was confirmed by his blood . See Testator . And for this cause he is the Mediator of the New Testament , that by means of death for the Redemption of the Transgressions that were under the first testament , they which are called , might Receive the promise of eternal inheritance . 5. But if all this is not enough , God hath ingaged himself by oath to make them good , he hath ( if I may so speak ) pawn'd his own Being , Life , Power , Truth and Holiness upon the performing whatsoever he hath promised to his own Covenant-people , for when God made a Promise to Abraham , because he could swear by no greater , he swore by himself ; Gen. 22.16 , 17. Saying , surely in blessing I will bless thee , and in multiplying I will multiply thee . And so after he had patiently endured , he obtained the promise ; for men verily swear by the greater , and an oath of confirmation is to them an end of all strife . Wherein God more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed by an Oath , ver . 17. That by two immutable things in which it was impossible for God to lye we might have strong consolation who have fled for Refuge to lay hold upon the hope set before us . May not this cause a Believer to venture upon a Promise of God , and to rest satisfied until it is accomplished . 10. Gospel Promises are glorious promises , because they are generally and more especially Soul or spiritual promises . What is it to have a promise of such or such an Estate or Lordship , or to be blessed in the Basket and store , or with all earthly good things , these are the blessings , it is granted , that worldly men seek after ; I have goods , saith the Rich Glutton , laid up for many years ; ( blind wretch ! ) but how poor and miserable was his Soul ! Now gospel promises are of a spiritual , heavenly , and sublime Nature , as you have heard before ; soul-food , soul-strength , soul-health , soul-riches , soul-peace , soul-liberty , soul-life ; a Christ , a Kingdom , and Crown that fadeth not away , for the Soul. This is the Tenth : 11. Gospel promises are glorious promises , because 't is by vertue of these thou comest to take hold of , and obtainest an interest in the Lord Jesus Christ. Is not that a precious promise that will make thee sure of a Saviour , a bare Promise for ( of his ) Interest , is security enough , tho' he has condescended in a gracious manner to us not only to make over himself and eternal Life to our Souls by Promise ; but hath given us an earnest also into our hearts ; nay , more then that , Sealed us also by his Spirit unto the day of redemption . See earnest , and Seal , under the head of Metaphors respecting the Spirit . The Promises are the ground of Faith and Hope , that Faith is a Fancy , and that hope will be but as a spiders Web that is not grounded upon the Promise of God. 12. Gospel Promises are glorious in a comparative sence above the Promises of the Law. 1. Better in respect of perspicuity or clearness of them , those were Promises under obscure Types and shadows ; Justification was held forth by several Sacrifices : burnt-offerings and sin-offerings , &c. Sanctification held forth under several Ceremonial washings . 2. Better in regard of the Nature or Quality of them ; the former were generally promises of Temporal or Earthly things . 3. In respect of the Efficacy and Power that is in these , o're what was in the other . The Law made nothing perfect ; many blessings were made indeed in case of Obedience , but the Law gave no power to perform the Condition or help the Soul in that Obedience . 4. They are better in regard of extent and Duration . 13. Gospel Promises are glorious in respect of the variety of them ; there is variety of all good things promised therein , answering to every condition the Creature may be under . They tend in a sweet manner to remove all objections , doubts and discouragements of the Soul whatsoever , as you may perceive by taking a brief Taste . I am a vile sinner , saith the Soul , mine Iniquity is gone over mine head as a heavy burden ; they are more then can be number'd , and are ever before me , I have sinned against Light and Knowledge and hated Instruction . Is there any Hope or Promise for such a wretch , such a Rebel and Monster of wickedness as I am . See the promise , How long , ye simple ones , will ye love simplicity , and ye scorners delight in their scorning , and fools hate knowledge ; turn at my reproof . Behold I will pour out my spirit upon you , I will make known my words unto you . Let the wicked forsake his way , and the unrighteous man his thoughts , and let him return unto the Lord and he will have mercy upon him , and to our God , and he will abundantly pardon . Come unto me all ye that labour and are heavy laden , and I will give you rest . Here are promises that may be grounds of encouragement to the vilest sinner . Were there no Promises but to righteous Persons , or to men and women , so and so qualified , it were sad . But through Christ , and in closing with him in the Gospel , there is pardon offered to sinners as sinners , tho' they have been very vile and notorious in wickedness . But alass , saith the Soul , I have made God mine Enemy , his Curse and Judgments are denounced against me ; I may say with Job , God pursues me , Job 6 4. And hell is ready to receive me , whilst I suffer his terrors , I am distracted , Psal. 88.15 . The storm of Gods wrath is over in Christ , where God remits the sin , he remits the Punishment . Go proclaim these words towards the North , and say , return , and I will not cause mine anger to fall upon you , for I am merciful saith the Lord , and I will not keep anger for ever . He retaineth not his Anger for ever , because be delighteth in Mercy . But alas , I am Ignorant of God and of Christ , and know not God , and he will come in flaming fire to take vengeance on such , 2 Thes. 1.7.8 . VVo is me . God hath promised to teach thee the knowledge of himself , and to guide thee in the way thou shouldest go . Good and upright is the Lord , therefore will he teach sinners in the way . Nay , and tho' thou art blind , see what a gracious promise he makes , Isa 42.16 . I will bring the blind by a way that they know not , I will lead them in paths they have not known . I will make darkness light before them , and crooked things strait , these things will I do unto them , and not forsake them . But my heart is dead and obdurate , you know not the naughtiness of it ; O I am a filthy Creature , I cannot mourn nor melt under the word of God. And they shall loath themselves for the evils they have done ; and not only for what they have done , but also for the baseness of their vile stubborn Rebellious and whorish heart , as is minded by the same Prophet , and see what a Promise God is pleased to make to those polluted and hard-hearted ones . A new heart also will I give you , and a new spirit will I put within you , and I will take away the stony heart out of your flesh , and will give you a heart of flesh . God has promised to pour out the Spirit of Grace , and that he will melt thee under the sence of thy Sin , and cause thee to mourn in a right manner for thy sin , God will not only break thy stony heart , but will also take it away . O blessed Promise , he will take it away because it is good for nought , it is not fit to be wrought upon , 't is not soft or plyable , there is no mending of it , it must be new made , new cast , like a crackt bell , before Gods Image can be formed in it or engraven upon it , &c. Ay , but I have been so vile and wicked , that I know not what evil things I could do more against God , than what I have done . So it is said of Juda and Israel , Jer. 3.5 . Behold thou hast spoken , and done evil things as thou couldest ; yet mind the promise of God to them . Return , — and I will not cause my anger to fall upon you , I am merciful saith the Lord , only acknowledge thine Iniquity , &c. ver . 12 , 13. But I cannot think there is Mercy and Pardon for me ; it cannot enter into my thoughts . Let the wicked forsake his way , and the ungodly man his thoughts , and turn to the Lord , and he will have mercy upon him , and to our God , and he will abundantly pardon : for my thoughts are not your thoughts , saith the Lord. For as the heavens are higher than the earth , so are my thoughts higher than your thoughts , &c. But saith another soul , I have backslidden from God , there is therefore no comfort and Salvation for me . I will heal thy backslidings , and love thee freely , Jer. 3.12 , 14. Hos. 14.4 . But this and the other sin and corruption will be too hard for me ; I shall one day fall by the hand of Saul , saith David ; so may I say in respect of one base sin that way●● lays me , and doth alwayes beset me . Soul , thou shalt not finally be overcome , though thou fall thou shalt rise again , what saith God to thee , I will subdue your Iniquities . Mal. 7.18 , 19. sin shall not have dominion over you , for ye are not under the law : but under grace . Rom. 6.14 . Psal. 67.3 . But Satan will be too many and mighty for me , he will break my bones , and devour me at one time or other . But what says God , the Promise runs , he shall but bruise thy heel , not break thy head : he has also promised to bruise Satan under thy feet shortly , Rom. 16.20 . My Grace is sufficient for thee . 2 Cor. 12.9 . But I have no power to stand , I shall fall when Persecution comes , I shall not be able to go through fiery Tryals . I will give thee power , saith the Lord , He giveth power to the faint , and to them that have no might . Fear not worm Jacob and ye men of Israel , I will help thee , I will uphold thee , &c. when thou goest through the fire I will be with thee , &c. If I follow God and his ways , my Friends will leave me , nay my Father and Mother will forsake me , and how shall that loss be made up VVhen my Father and Mother forsaketh me , saith David , the Lord will take me up ; I will never leave thee , saith God , nor forsake thee . But what shall I do for a Father ? I will be a father unto you , and ye shall be my Sons and Daughters , saith the Lord Almighty ; Jer. 3.19 . 2 Cor. 6.18 . But I am weak , and not able to speak when I am brought before Rulers for Christs sake . Take no care , it shall be given to you the same hour . But notwithstanding all this , I am afraid , I shall deny the Faith , and depart for ever from God. I will put my fear in their hearts that they shall not depart from me . — my sheep hear my voice , and I know them , and they follow me , and I give them eternal Life , and they shall never perish neither shall any pluck them out of my hands . But strange evils have befallen me . All things shall work together for good . I am afraid I shall want bread . The young lyons want and suffer hunger , but they that fear the Lord shall not lack any good thing — He will give Grace and Glory , and no good thing will he with-hold from them that walk uprightly . But those that live Godly are in danger to be undone , to follow Christ is the way to loose all , say what you will. Godliness is profitable unto all things , having the promise of the life that now is , and of that which is to come . 'T is the only way to grow Rich , those that loose any thing for Christs sake , shall have a hundrd fold in this Life , and in the World to come Life Everlasting . But I may lose my life if I keep faithful to the Lord Jesus . He that loses his life for my sake , shall find it ; Such shall have an heavenly Life for an earthly one . An Eternal Life for a Transitory one ; and thus by the help of the Spirit , the Promises sweetly tend to answer all doubts and objections that may arise in poor sinners , or in the hearts of weak Believers , which is the last thing I shall mind , as to the glorious excellent nature of Gospel Promises . 12. The Gospel is glorious in respect of the Priviledges thereof ; here I might insist upon Adoption or Sonship , free access to the Throne of Grace , a dwelling-place in Gods house , right to the Ministery , and all the gifts thereof , whether Paul or Apollos , all is yours , and right to partake of the Prayers of the Church , and many other priviledges that have occasionally been mentioned , which here I shall omit . 13. The Gospel is glorious in respect of the Salvation wrought about by the Lord Jesus , as recorded and revealed therein . That Gospel Salvation is glorious Salvation doth appear from what hath been said . 1. In respect of God , who in his eternal Wisdom , first found it out , or was the contriver of it . 2. In respect of Christ who is more immediately the Author thereof . 3. In respect of the price of this Salvation , ( viz. ) the Bloud of Jesus Christ. 4. In that all the glorious Attributes shine forth in their own glorious splendor and lustre therein . They all meet together in sweet harmony : righteousness , and truth meet together , Justice and Mercy do ( as it were ) Kiss each other , as hath already been hinted ; the gospel shews that God in magnifying one Attribute , doth not eclipse the glory of another . 5. In respect of the Publishers of it . 1. The Angels . 2. The Lord Jesus himself . 3. The Apostles . 6. In respect of all other Salvations , what was that glorious Salvation God wrought for Israel at the Red Sea , in comparison of the Salvation of the Gospel by the Lord Jesus ? Many conclude that Salvation of Israel , and other great Salvations spoken of in the old Testament , were as Types and Shadows of this . 7. In respect of the Confirmation of it by signs and wonders and divers miracles and gifts of the holy Ghost , the Dead were raised , the Blind saw , the Temple rent asunder , the Sun darkned , the Graves opened , the Spirit miraculously given down , and all to confirm the Salvation of the Gospel . 8. Gospel Salvation is glorious Salvation in respect of the workings and operations of the holy Spirit upon the heart , in order to the interesting of the Soul into the grace and blessings thereof , as hath been shewed already — . The holy Trinity are Implyed and concerned in working about , and finally accomplishing of this Salvation . 9. In respect of the seasonableness of it ; every thing therein being gloriously fitted and suited as to time and the necessity of poor sinners ; in due time Christ died for the ungodly . See Promises . 10. Upon consideration of what we are hereby delivered from , ( viz. ) Sin , Satan , the Law , Wrath of God , Death , and everlasting Burning . 11. In respect of all those things and blessings we are hereby invested with , and hope to receive . 12. Gospel Salvation is glorious , because 't is a free Salvation ; not by works of righteousness that we have done , but according to his mercy he saved us , Tit. 3.5 . 13. Because it is a full Salvation , it supplies the Soul with all things it wants whether Grace , Light , Power , Wisdom , Peace , or any thing else in order to interest in it , or the perfect accomplishment of it . 14. Because it is a sweet Soul-satisfying Salvation . Every one that sees his interest in it , may say with good old Simeon , Now let thy servant depart in peace , for mine eyes have seen thy Salvation . 15. 'T is a certain and sure Salvation . 16. It is an Eternal Salvation . Israel shall be saved in the Lord , with an Everlasting Salvation . And being made perfect he became the Author of Eternal Salvation to all them who obey him , Heb. 5.9 . Inferences . 1. This may Inform and fully Convince all considerate Persons , what the reason and cause is that the Devil is such an implacable Enemy to the Gospel , and uses all means immaginable to prevent it or hinder the light thereof from shining into our hearts . If our Gospel be hid , it is hid to them that are lost : in whom the God of this world hath blinded the minds of them that believe not , lest the light of the Glorious Gospel of Christ , who is the image of God , should shine unto them . 2. It also shews us what a great blessing God hath bestowed upon this nation . 3. It may be a means to stir up all poor sinners to believe and obey it , to prize and esteem it . 4. It may teach us to contend earnestly for it , and to hold it fast , in spight of all opposers whatsoever . 5. VVhat Motives might hence be inferred to prevail with all sincere Believers to be earnest with God , that they may behold in this glass more of his glory , to the end it may by its reflected Rayes , change them into the same Image from glory to glory , even as by the Spirit of the Lord. That it may shine into their Hearts . ( 1. ) As they would be as burning and shining Lights to others . ( 2. ) As they would live in the Joy and Comfort of it themselves . ( 3. ) As they would approve themselves VVisdoms Children , by justifying and standing by , and for , this glorious Gospel held forth in the word of God , in the worst times . 6. If the Gospel be so glorious it may put each man upon Examination , dost thou perceive and clearly behold the glory which shines forth in it ? Some ( it is to be feared ) never saw the gospel in the glory of it ; it is as a sealed Book to them ; they see but the outsides of the book , they are not able to discern the lustre and glory which is contained in it ; the God of this world hath blinded the minds ( saith the Apostle ) of them that believe not , lest the light of the glorious gospel of Christ , who is the Image of God should shine unto them . Some men commend the gospel only because it contains so many righteous and good Laws , and holy Rules of Justice and Morality , teaching men to live soberly , and to do as they would be done unto , but see but little more in it ; which shews these men have but little of the Mystery , and Glory of the Gospel opened to them ; for tho' it be granted , that it is one part of the excellency of it , yet it is not the chief , as appears by what hath been said . Again , There are others who seemingly are much affected with the Gospel ( that Book of Books ) and yet cry up , and magnifie the Light within above it , as if that was a more perfect Rule than the holy Gospel , and VVord of God ; which shews how little of the Gospel glory appears to them . In the last Place , if the Gospel be so glorious , O pray ( whosoever thou art ) that God would be pleased to open thine eyes , that thou mayst see it so to be ; and cry mightily , that he would be pleased never to take it away from this poor Nation , nor suffer its Glory and Brightness to be Eclipsed by letting in Popish darkness again amongst us . If we once lose the Gospel , we may all cry Ichabod , the glory is departed from England ; and , with the Church of Old , say , the Crown is fallen from our heads , wo to us that we have sinned . But some may say why doth Satan endeavour to hide the Gospel ? 1. It is because he is such an implacable Enemy to Mankind , he cannot endure the light himself , and he would not ( such is his hatred to us ) have the light of the Gospel shine upon us . 2. Because of that Malice he bears to the Lord Jesus , he would fain keep men ignorant of a Saviour ; Not only out of hatred to man , but also out of implacable enmity to the Lord Christ , that so he may as much as ly's in him hinder our Saviours chief design and intention in coming into the VVorld ; which was to bring men out of Darkness into the Light. 3. Because he knows whilst he can keep men ignorant of the Gospel , he hath them fast enough , what Profession soever they make of Religion , tho' they hear , read , pray , give Almes , nay , and in many things reform their lives ; yet if they see not the way of Salvation , as it is revealed in the Gospel , he matters it not , they still remain his Captives . 4. Because , it is hereby , his Kingdom is like to fa●● ; 't is the light of the Gospel that tends to the utter overthrow and ruine of the Kingdom of darkness . What wonderful things hath the Gospel done in the World , and what Power is there in it , by the help of the Holy Spirit to dis-Throne Satan , and break all his Chains to pieces ; therefore he bestirs himself to hinder the breaking out of Light and Knowledg in every Nation , and causes fierce opposition to be made against those , who endeavour to sup-plant him , and lay open his grand designs . This informs , us , how it comes about there is so much Ignorance and gross Darkness in the World ; not only in Popish Countreys , but also where the Gospel is Preached : Though Men hear it Preached every day , yet O how Blind and Ignorant are many Sinners . Men rest satisfied with the bare notion of Things , and Name of Christians , never minding Religion in good earnest , but in a most fearful manner , are grown so fool-hardy , and venturous , as to hazard and expose their Souls unto eternal ruine . The Devil hath blinded their minds , this also shews us from whence it is , there are , and formerly have been , so many false , and detestable Opinions , Errors , and cursed Heresies in the world . Alas , the Devil this way , endeavours to obstruct and hinder the Gospel from being received , he has indeed strove a long time wholly to overthrow the very foundation of the Christian Religion , and to bring in another Gospel ; he strives to cheat Men of the true Saviour , and in his stead to Preach another , of whom the Scripture is wholly ignorant , how have many Impudently asserted the Light in all men to be the true Christ , and Saviour of the Word ? He doth not only strive to take away his glorious Soveraignity , and set up another Universal Head , who hath power to make Laws , and repeat them in matters of Religion at his pleasure , ( as the Followers of the Beast affirm ) But now of late endeavours to take away the very Person of the Holy Jesus . Also to change the Ordinances , or wholly to deny them , ( hath been , and is another of his Stratagems ) which witness to the true Christ , his Death , Burial and Resurrection . And lastly , Satan hath alwaies endeavoured also to bring into contempt the Ministers of the Gospel , or else raise up Persecution upon them ; and all these things he doth to hinder the Gospel from shining , or obstruct the promulgation thereof . The Kisses of Christ's Mouth . Cant. 1.2 . Let him kiss me with the Kisses of his Mouth , for thy Love is better than Wine . LEt him ( that is , Christ ) kiss me . By these Expressions ( saith Ainsworth , and others ) the Church desireth to have Christ manifested in the Flesh. Others , by Kisses , understand most friendly , familiar , and sensible Manifestations of Love , for they are so amongst Friends ; as 't was betwixt Jonathan and David , and so 't is between Husband and Wife . It is evident that Kisses are mentioned on sundry Occasions , used for divers Ends , and signifying several Things . 1. We read of a Kiss of Salutation , 1 Sam. 20.41 . 1 Thess. 5.26 . 2. A Kiss of Valediction , Ruth 2.9 . 3. A Kiss of Reconciliation , 2 Sam. 14.33 . 4. A Kiss of Subjection , Psal. 2.12 . 5. A Kiss of Approbation , Prov. 2.4 . 6. A Kiss of Adoration , 1 Kings 19.18 . 7. A trayterous Kiss , Mat. 26.49 . 8. A Kiss of Affection , Gen. 45.15 . And since the Church desires , in the Plural Number , Kisses of Christ's Mouth , it may refer , 1. To a Kiss of Reconciliation , or Manifestation of Peace , Unity , and Friendship . 2. A Kiss of Affection , which is very sweet , to have Christ express or manifest his gracious Love to her . 3. A Kiss of Approbation which is ( saith Mr. Guild ) sweetest of all . The Text is purely Allegorical , as the whole Song is acknowledged to be by all Divines . METAPHOR . KIsses betoken Love and Good-Will to the Party they are given to . II. They betoken a hearty Conjunction , and cordial Union of two Parties . III. They betoken such a Friendship , as allows a Liberty of Access and Communication at all times . IV. They leave such Impressions , as engage the Affections to a future Remembrance of the Object . V. They oblige the Giver to shew further Favours , and Acts of Love and Kindness , to the Party he bestows them on . VI. They are a Confirmation of the endeared Love and Reality we profess . VII . They are the Privilege and Right ( in a more peculiar manner ) of Covenant-Relations , as Husband and Wife , &c. VIII . In Reconciliation , ( after a seeming Breach between dear Relations ) they are highly prized and longed for by the Party offending . IX . A Kiss is look'd upon as a very high Honour , when received by an inferior Person from a great King or Prince , and begets in others a longing after the like Manifestation of Sovereign Grace and Favour . X. They are very sweet and comfortable to very dear Friends , after long absence . XI . They are the first Ceremony or Initiation of kind and comfortable Entertainment ; as in the case of the profuse and extravagant Prodigal . XII . To be admitted to kiss the hand of a Prince , is a great Honour , because of his Royalty and Grandure ; but to kiss his Mouth , is extraordinary , and only allowed to great Favourites . Parallel . THe Spouse in the Text desires of the Lord Jesus , Tokens , or further Manifestations of his Love and Good-Will to her . II. The Church desires further Tokens and Assurances of that blessed Conjunction and Union , that is between her self and the Lord Jesus Christ. III. Gracious Souls desire a more near Access unto Christ , and spiritual Intimacy and Communion with him : O when wilt thou come unto me ! 'T is the Voice of my Beloved that knocketh . With my Soul have I desired thee in the Night . IV. The Spouse desires such Favour , and Manifestations of Christ's Love and Grace , that she may never forget his Love : We will remember his Love more than Wine . V. The Spouse desires ( as doth every gracious Soul ) that Christ would lay himself under such Obligations of Love and Friendship to her , that he may never forget her . The Death of Christ is the greatest Expression of his Affection to his Elect. Let him seal up his Love to us by the Kisses of his Mouth , viz. by his gracious Promises , and we are sure enough . VI. The Spouse desires the greatest Confirmation of Christ's Love and gratious Affection to her , to have clear Evidence of her Union with him , and eternal Life . VII . Manifestations of Christ's Love do belong properly to the Church , and covenanted People of God. Hence the Spouse presumes to speak thus unto her Beloved , Let him kiss me with the Kisses of his Mouth : I have the Liberty and Privilege to request it of him . VIII . Manifestations of Christ's Love are greatly prized by gracious Persons , after there hath been a seeming Strangeness or Breach in their Apprehension between them , knowing they were wholly in the fault , and the only Cause of the Breach . IX . The Love-Tokens , or Expressions of Christ's blessed Favour to the Spouse , make the Daughters of Jerusalem to long after Christ's Love and Favour as well as she : Whither is thy Beloved gone , O thou fairest among Women , that we may seek him with thee ? This was after she had declared , His Mouth is most sweet , he is altogether lovely . X. How sweet and exceeding comfortable are the Kisses of Christ's Mouth , or Evidences of his Love , after a long time of spiritual Desertion . XI . Manifestations of Christ's and the Father's Love , are glorious Tokens or Acts of Acceptance of poor Sinners , who having been very vile and rebellious , return home at last to their Father's House , and embrace a precious Saviour . XII . The Kisses of Christ's Mouth , ( who is the only King and blessed Potentate of Heaven and Earth ) are an infinite Honour ; can a poor Creature be more eminently dignified ? Let him kiss me with the Kisses of his Mouth . BY Mouth , Annotators generally understand is meant his holy Word , or his own lovely and gracious Doctrine ; that is , Let me have expressions , or give evidence of thy Love to me from thy Word : Kiss me with the Kisses of thy Mouth , by a Metonymy of the Cause , viz. Cum causa organica , sive sermonis formandi instrumentum , pro ipso sermone sive loquelâ ponitur : That is , when the Organical Cause , or the Instrument that forms Speech , is put for the Speech it self ; as the Mouth is put for Testimony , Deut. 17.6 . & 15.19 . Mat. 18.16 . which is expounded , John 8.17 . It is also written in your Law , that the Testimony of two Men is true . The Mouth is also put for a Command or Appointment , as Gen. 45.21 . where the Mouth of Pharaoh ( so 't is in the Hebrew ) signifies the Command of Pharaoh : So the Mouth of the Lord is put for his Command , Word , and Appointment , Exod. 17.1 . Numb . 3.16 , 39. & 20.24 . & 27.14 . Deut. 1.26 , 43. & 34.5 . Where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta Os Domini , at the Mouth of the Lord , ( with us translated Word ) is by the Targum attributed to Jonath . Vziel , rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad osculum Verbi Domini , To the Kiss of the Word of the Lord. Lying Lips do not become a Prince ; that is , lying Words . Now the Reason why the Church desires Kisses of Christ's Mouth , may be as followeth . METAPHOR . KIsses of the Mouth are Expressions of high Favour , much more than to kiss the Hand . II. Kisses of the Mouth have Virtue in them ; they tend to encrease Love in the Object , or beget more ardent Affection . III. Kisses of the Mouth are plain and visible Evidences of cordial Affections , and many times put a Person out of doubt about the Reality of the Giver's Love. IV. The Mouth is the Instrument or Medium to convey the inward Conceptions of the Heart and Mind , ( whether it respects Thoughts or Actions , ) to the Knowledg and Understanding of others . Parallel . CHrist in a high manner expresses his Favour and exceeding great Affection unto his People in his Word : I lay down my Life for my Sheep . Greater Love than this hath no Man. II. Evidences of Christ's Love from his Word and gracious Promises are full of Life and Virtue ; they wonderfully draw out the Soul in Love and Longings after Christ. How did that sweet Word ( or Kiss ) of Christ to Mary endear her to the Lord Jesus ; Woman , thy Sins are forgiven thee . III. Evidences or Manifestations of Christ's Love to a believing Soul , are clear Demonstrations of Christ's real Affection . When a Promise is set home , and imprinted upon the Soul or Spirit of a doubting Christian , it causes all his Fears to flie away : Remember thy Word unto thy Servant , upon which thou hast caused me to hope . IV. The Word of Christ is the Way or glorious Medium he makes use of , to convey or make known those gracious , high , and eternal Conceptions of his Heart and Mind to his Elect ; also hereby he opens and explains to us the End of his Coming into the World , and his Design in dying , and in all things he did , which otherwise would have been hard to us to have found out . METAPHOR . OThers many times kiss them they do not love , out of Complement . II. Others give sometimes a flattering and dissembling Kiss , like that of Absalom's kissing the People , thinking thereby to steal away their Hearts from David his Father . III. Others salute Persons oftentimes with an unchast and wanton Kiss . IV. Others kiss when they design to murther . Thus Joab kissed Abner , and slew him ; Judas our Saviour , and thereby betrayed him . Disparity . CHrist never vouchsafes any the Kisses of his Mouth , but to those that he dearly loves . II. Christ always , when he vouchsafes his gracious Favour to any Soul , doth it in all Simplicity and Integrity of Heart , in his Heart is no Guile or Deceit . III. All Christ's Kisses are holy , chast , heavenly , harmless and innocent . IV. Christ's design is to save those whom he kisses : He came to seek and to save that which was lost . I come that ye might have Life . Inferences . FRom hence we may perceive what a vast difference there is betwixt the Godly and the Wicked : The one have their Hearts set upon heavenly Objects , the other on carnal ; the Desires of the one are holy , heavenly , and spiritual ; the Desires of the other are fleshly , earthly , and sensual . II. If the Kisses of a Saviour , or Evidences of his Love are so sweet , methinks this should stir up all to desire Kisses of Christ's Mouth . III. It may be some Souls are ready to enquire , How may I come to attain this great Happiness and Honour , to be embraced in the Arms of the Lord Jesus ? 1. Wouldest thou have the Kisses of his Mouth ? Thou must with Mary Magdalen , fall down , and first kiss his Feet , and bedew them with the Tears of a broken Heart ; be humbled for thy Sin. 2. If thou wouldest have him give thee a Kiss of Reconciliation and Affection , do thou kiss him with a Kiss of Subjection : Kiss the Son lest he be angry . If thou wantest Motives , take these following : 1. The Father presents his Son , the Lord Jesus Christ , before your Eyes in the Gospel ( as he doth the like himself ) as a Person every way deserving your Love and Affection , to see whether you will respect him or not . 2. The Father highly honoureth the Son ; he hath given all things into his hand , he is his Heir . 3. The Father hath sent him into the World , to seek himself a Spouse . 4. He became Flesh , that he might be a fit Object for Sinners . 5. Christ hath a great desire to give himself unto you , and so become yours for ever . 6. He hath abundance of Love , great and strong Affection . 7. Christ left his Glory , and came into the World in a low and contemptible condition , and denied himself for thy sake ; and wilt not thou accept of him ? 8. Shall he die , and come through a Sea of Blood to engage thy Affection ? and wilt not thou yield him a Kiss of Subjection ? 9. Shall he send his Ministers , as Spokes-men , to entreat you ? and will you say , Nay ? 10. Shall he move you by the Motions of his Spirit , and Checks of Conscience ? and will you still refuse to close in with him ? 11. Shall he knock loud and long , and cry continually to you ? and can you still stand it out against him ? 12. VVill not your Gain and Preferment be great ? what Honour and Dignity , excelling Union with Christ , can you think to meet withal ? 13. Are not you like to be miserable at last , if you die before you have an Interest in him : If any love not the Lord Jesus Christ , let him be Anathema Maranatha . IV. But some may say , How comes it to pass the Spouse is so bold , and thus familiarly speaks to Christ , Let him kiss me ? Should not Fervor of Affection have with it Humility of Reverenee ? To this says Bernard , Nè causamini presumptionem , ubi affectio urget ; reclamat pudor , s●●d urget am●●r , qui nec consilio temperatur , nec pudore fraenatur . Be not presumptuous , where Affection presses forward ; be neither kept back by Advice , nor restrained by B●●shfulness , in your Approaches to Christ. Besides , Saints , who truly love Christ , may boldly come to Christ. Tokens of Love , and Evidences of Divine Favour , are the proper Rights and Privileges of Believers ; they may be bold with their dearest Friend . The Word of God compared to a Net. Mat. 13.47 . Again , the Kingdom of God is like a Net cast into the Sea. SOme understand by the Net , and Kingdom of Heaven , that our Saviour intends the Church ; others the Gospel . It may have respect to both , but in my Understanding it is more clearly applicable to the Gospel . Parable . A Net is made or prepared , as a convenient thing to catch Fish. II. A Net is made use of by skilful Fishers ; it requires Wisdom rightly to use it , to the End it is appointed . A Fisher uses oft-times much Policy and Craft , in putting in , and drawing of his Net. III. A Net is cast into a Multitude of Waters , at an Adventure , the Fisherman not knowing whether it may catch many , or few , or any at all . IV. A Fisherman works hard with his Net , sometimes a great while together , and catcheth nothing . V. A Net takes Fish of every sort , some great Ones , and some little Ones , some good , and some bad ; as 't is express'd in this Parable . VI. A Net takes Fishes out of their own natural Element ; and as soon as they are taken out of the Water they dy . VII . A Net takes or compasses sometimes a Multitude of Fishes at once . When Simon Peter put in his Net at the special Command of Jesus Christ , he enclosed a great Multitude of Fishes . VIII . A Net , tho it be cast into the Sea , and has taken many Fishes , yet 't is not known of what kind or sort they be , until the Net is drawn up . IX . After the Fisherman hath drawn his Net about so long , that he concludes it hath taken all it is like to enclose and compass in , he then draws it to the Shore , and severs the Good from the Bad ; the Good he puts into Vessels , and the Bad he throws away . Parallel . THe Gospel or Word of God is appointed to catch or convert the Souls of Men : Fear not , from henceforth thou shalt catch Men. II. The Word of God is made use of by skilful and able Ministers ; and it requires much spiritual Wisdom , rightly to use it for the Conversion of Sinners . Paul being crafty , tells the Corinthians , He took ( or catched ) them with Guile . III. The Gospel is preached by a faithful Minister to a Multitude of People , ( who are compared to Waters in many Places of Scripture ) and yet he knows not , when he preaches , or casteth his Net in , whether he shall take many or few Souls , nay , whether one Sinner shall be reached or converted thereby , or not . IV. So a Minister sometimes labours a long while together , and takes much Pains in preaching the Gospel , and yet converts not one Soul ; Who hath believed our Report ? &c. They may sometimes say with Peter , We have laboured all Night , and have taken nothing . V. So the Gospel-Net takes hold of some of every sort and degree of Men : Some great and honourable , rich and mighty in the World , tho not many such ; some little Ones , such as are mean and poor in the World. Again , some great and notorious Sinners are taken , such as Mary Magdalen and Paul were , before converted ; and some that are not such great and capital Offenders : For tho every Man is a great Sinner in a proper sence , yet comparatively some are greater , or more guilty and prophane than others : And there was a Woman in the City , that was a Sinner : Not but that all the Women in the City were Sinners , but this Woman was a notorious one , or one noted and eminent for Wickedness . Also the Gospel and Church of God takes some bad Professors , and counterfeit Christians , as well as such as are sincere . VI. The Gospel or Word of God , the spiritual Net , takes Sinners out of their natural Element ; and as soon as they are savingly taken thereby , they die to Sin , and to all sensual Objects , and carnal Delights of the Flesh , and this World , and to their own Righteousness , Rom. 6.2 , 6 , 11. VII . The Gospel-Net also sometimes takes hold of , or encloseth many Sinners at one Cast. At one Sermon three thousand Souls were converted , by that glorious Preacher , and famous Fisher of Men , the Apostle Peter . VIII . So the Gospel and Church of God , tho it takes many Souls , yet 't is not fully known of what sort they be , until the Time comes that Christ draws the Net up . IX . The Gospel and Church of God having taken many Sinners , or all being brought in , that are to be taken by this spiritual Net , Christ will ( as it were ) at the last Day draw it to Shore , and then he will sever the Good from the Bad , the Sheep from the Goats , the sincere Ones from Hypocrites ; and the one shall be saved , atd the other thrown away , viz. be damned . Again , the Kingdom of Heaven is like unto a Net that is cast into the Sea , that taketh of all sorts , which when it is full , Men draw it to Land , and gather the Good into Vessels , and cast the Bad away : So shall it be at the End of the World : The Angels shall go forth , and separate the Bad from the Good , and shall cast them into the Furnace of Fire ; there shall be wailing , and gnashing of Teeth . Parable . A Fisherman has one Net prepared to take small Fishes , and another to take great Oone . II. A Net many times proves defective , and comes to be broken , and by that means the Fisherman loses hir Draught of Fishes . III. A Net takes Fishes out of their own natural Element , to their great hurt , the Fisher's design in taking them , being to kill and destroy them . Disparity . THe Gospel or Word of God is but one and the same Net , which takes the great and small Metaphorical Fishes . II. There is no Defect in the Word , the Gospel-Net is never faulty , nor is it from thence so few Sinners , or spiritual Fishes , are taken ; but rather from themselves , and Satan , who endeavours to obstruct ( as much as in him lies ) their being taken thereby . III. The Gospel-Net takes Sinners out of their natural State , viz. Ways of Sin and Wickedness , for their great Good and Advantage ; it being the Design of God , and his Servants , the Ministers of his Word , to save their Souls alive thereby . Inferences . THis Parable informs us , how useful the Gospel , and the Ministry thereof is , to take and gather in Souls to Jesus Christ. 2. Moreover , That all who seem to be wrought upon by the VVord are not sincere Converts ; a Net takes bad Fishes as well as good . 3. It also shews us what will become of the false Professors at the last Day . The bad Fishes shall be cast away ; the rotten and unsound Professor , as well as the openly profane Person , that never made any Profession , shall be both cast into a Furnace of Fire , there shall be wailing , and gnashing of Teeth . The Word of God compared to Gold. Psal. 19.10 . More to be desired are they than Gold , yea , than much fine Gold. Psal. 119.72 . The Law of thy Mouth is better to me than Thousands of Gold and Silver . THo these Scriptures do not directly compare the Word of God to Gold , but rather set out the great Excellency of it above Gold , and shew the great disproportion there is between Gold and it ; yet we shall ( as some Divines have done ) run a Parallel between Gold and the Word , and then in our usual Method shew the Disparities . Simile . GOld is a precious sort of Metal , and is esteemed the chiefest of all Minerals . See Pliny . II. Gold contains much in little ; a small quantity of Gold is worth much Brass , &c. III. Gold is a weighty and a firm sort of Metal . IV. Gold hath much Beauty and Splendor in it ; the Colour shines , and is glorious . V. Gold is made use of to deck and adorn with . The Father of the Prodigal called for a Ring to put upon his Finger . Nay , more than this , the Crowns of Kings and Princes are usually made of Gold. VI. Gold is used to make Vessels . We read , that God appointed under the Law many Vessels to be made of pure Gold ; divers such were in Solomon's Temple , all which were figurative . VII . Gold is durable : It abides the Fire , it will not lose or waste by being put into the Furnace , as other Metals will. VIII . Gold enriches him that finds much of it : It is esteemed as a precious and principal Treasure ; and as such , both in former and latter Times , hath it been hid and laid up : Then shalt thou heap up Gold as the Dust , &c. Tyrus heaped up Silver as the Dust , and fine Gold as the Mire of the Street . IX . Men take much Pains to get Gold , they dig through Hills and Mountains for it , and endure much Labour and Pain before they can obtain it . X. Gold is a sort of Metal that is often tried , to see if it be what it is taken to be , whether it be so good , pure , &c. XI . Men that get much Gold , are oftentimes set upon by Thieves , and are in great danger of being robbed ; and from hence take care to secure it and themselves as well as they can . XII . Gold is known to be a rich and Sovereign Cordial , and excellent good to cure several Diseases of the Body , particularly the Kings-Evil . Parallel . THe Word of God is very precious , and so esteemed by all true Christians : Thy Word is very pure , therefore thy Servant loveth it . I esteem the Words of thy Mouth above my necessary Food . II. The Word contains much in little . Fear God , O how much is contained in that ! God manifest in the Flesh ; Christ , the Image of the invisible God : It pleased the Father , that in him should all Fulness dwell . Very much is contained in one of these short Sentences . III. The Word of God is ponderous , and very weighty . The Words of Men oft-times are airy and empty , and , when weighed in the Ballance , as light as Vanity , and not to be regarded ; but what God speaks , is firm . And such as find it not heavy and weighty now , so as to let it sink into their Hearts , shall find it will one day sink them down to Hell : The Words that I speak shall judg you at the last Day . IV. So is the Word of God. The Gospel is said to be glorious , 't is indeed transcendently excellent ; its Glory shines forth , and may be demonstrated many ways . See Metaphor Light. V. The Word of God most gloriously decks and adorns every true Christian , that hath store of it in his Heart , in whom it dwells richly . The Church is said to be cloathed with wrought Gold ; the Word of God , and the Graces thereof , are doubtless intended thereby . The Gospel is the Saints Crown , and Royal Diadem ; should God suffer it to be taken away , they may cry out with Israel of old , The Crown is fallen from our Head , wo to us that we have sinned . The Law of God is said to be an Ornament unto the Head , and Chains about the Neck , called , Cant. 1.10 . Chains of Gold. VI. The Word of God is made use of by Jesus Christ , to make many Golden Vessels , Golden Saints , Golden Churches , called by the Spirit Golden Candlesticks . No People in the World are so glorious , precious , and amiable , as God's People . VII . The Word of God is durable . All the Endeavours of wicked Men from time to time , have been to destroy the Word ; it hath been in many Fires , ( as I may say ) and yet it remains and abides the same . Heaven and Earth shall pass away , but my Word shall not pass away . All Flesh is Grass , and all the Glory of Man as the Flower of the Field : The Grass withereth , and the Flower thereof fadeth away . But the Word of the Lord endureth for ever : and this is the Word which by the Gospel is preached to you . VIII . The Word of God is of a Soul-enriching Nature ; it enriches the Mind with the Wisdom and glorious Knowledg of Jesus Christ , and blessed Experience of his rich Love and Grace : Let the Word of God dwell in you richly , in all Wisdom . No Treasure is like to the Treasure of God's Word : We have this Treasure in earthen Vessels . ( See Metaphor Treasure . ) David hid it ; and Mary , as a precious Treasure , laid it up in her Heart . IX . So those that would be enriched with the Word of God , have much of it in their Heads and Hearts , must take Pains ; they must dig in these Golden Mines ( as it were ) for it . Search the Scriptures , saith Christ. It is a Word taken from Miners , such as seek for Gold ; they must do it carefully , vigorously , and resolvedly . If they would find the Power , Virtue , and Excellency of the Word , so as to make it their own , they must seek for it as for hidden Treasure . X. The Word of God is called a tried Word ; it has been tried by many thousand Christians , and found to be what it is taken to be , viz. pure Gold , sacred Truth ; yea , and sweeter than the Honey , or the Honey-Comb . It never failed them that trusted to it . As for God , his Way is perfect . The Words of the Lord are pure Words , as Silver is tried in a Furnace of Earth , purified seven times . XI . Those People , or particular Souls , that do possess and enjoy much of the glorious Word of God , are in danger of being set upon by spiritual Thieves and Robbers ; Satan , and many other his Emissaries , will be sure to assault such . What experience hath England had of this for many Years , but more especially of late ? How is it beset by bold , impudent , and bloody Romish Thieves ? What is the reason ? Why , England is rich , it hath got much Gold in it , much of the Word of God : Here are a rich People , many rich Churches , rich Souls ; and therefore this grand Thief hath consulted with many of his Company , to set upon us , and rob us of all our Treasure . And hence it is we take , or ought to take such Care , to secure the Word of God , and our selves from being undone by losing it . XII . So the Word of God is by all true Christians known , and by common Experience found , to be a most Sovereign Cordial for the Soul , to revive and comfort a desponding and drooping Spirit , excellent good to cure inward Distempers . METAPHOR . GOld , and earthly Treasures , are ( by the permission of God ) at the Will and Command of Men. Daniel tells us , that the vile Person shall have Power over the Treasures of Gold and Silver , &c. They may take away , and dispossess us of the best of earthly things . II. Gold may canker and corrupt : Your Gold and Silver is canker'd , and the Rust of them shall be a Witness against you . III. Tho Gold will do many things for the Body , yet it cannot profit the Soul ; it will beautify and enrich the outward Man , but it cannot beautify , purge , or enrich the inward Man. IV. Gold and Silver will not satisfy or fill the craving Desires of Man : Neither is his Eye satisfied with Riches . He that loveth Silver , shall not be satisfied therewith . Disparity . THe Word of God received into the Heart , viz. into the Affection and Understanding , &c. no Man can take it from us ; it is not in their Power to rob and dispossess us of this sacred Gold. They may take away our Bibles out of our hands , but cannot take the Word of God out of our Hearts , as it is engraven upon the fleshly Tables thereof . II. The Word of God is incorruptible , so pure , that it can never canker , neither lose any of its excellent Glory , Beauty , and Virtue , it admits not of any Rust or Pollution : Being born again , not of corruptible Seed , but of incorruptible , by the Word of God , which liveth and abideth for ever . III. The Word of God enriches , beautifies , and purges the Soul : Now are you clean , through the Word that I have spoken unto you . He is spiritually the richest Man , that hath most of the Word of God abiding in him , who hath store of precious Promises laid up against a Time of Need. IV. The Word of God received in Truth , is of a Soul-satisfying Nature : The Fear of the Lord tendeth to Life , and he that hath it shall abide satisfied , &c. This is that Water of Life , that whosoever drinketh thereof shall thirst no more , have no more an inordinate and unsatiable desire after worldly things . See Water . Inferences . 1. FRom hence you may see who are the richest Men in the VVorld . 2. It reproves them that desire Gold above the VVord , and that labour for it above the Blessings of the Word , and grieve more for the Loss of it , and of other earthly Treasure , than for the Loss of the Word , and other spiritual good things . 3. It may also stir up all to hold fast the Word , and every part and parcel of it . Let the Saints of God in England consider of the Worth of the Word , and that it is more precious than Gold. How will Men expose themselves , before they will be robbed of Thousands of Gold and Silver ? 4. Esteem of the Precepts and Promises , and of every Jot and Tittle of God's Word , above Gold. Be not careless of it , nor throw it by , but lay it up as carefully as you lay up Gold , hide it in your Hearts . The Word of God called Milk. 1 Pet. 2.2 . As new-born Babes , desire the sincere Milk , of the Word , that they may grow thereby . Heb. 5.13 . For every one that useth Milk , is unskilful in the Word of Righteousness , for he is a Babe . BY Milk here , we must understand the Doctrine of the Gospel , which is easily taught unto the Capacities of such as are Children in Understanding . METAPHOR . MIlk is good to nourish the Body ; and Physicians tell us , Where it is well digested , it maketh good Blood. II. Milk is proper Food for Children , and new-born Babes ; it nourisheth them exceedingly ; they grow and thrive thereby , tho they have nothing else to feed upon . III. New-born Babes greatly desire and long after the Milk of the Breast . IV. Milk is a Restorative , excellent good in Consumptions , or for them that be lean . V. Milk was one of those choice Blessings that Canaan did abound withal : 'T is called a Land flowing with Milk and Honey ; as much as to say , 't is a Land of rare and choice good things . Parallel . THe Word of God is good Food for the Soul : Man liveth not by Bread alone , but by every Word that proceedeth out of the Mouth of God. Where the Word of God is received , and well digested in the Understanding , it tends to make a sound Christian. II. The Word of God is proper Food for those that are born again by the Spirit , or are truly regenerated . Such , like new-born Babes , grow and thrive by feeding spiritually upon the VVord , Precepts , and Promises of God ; and many have lived upon it , and have been satisfied thereby , when they have had nothing else to feed upon . III. So upright and faithful Christians greatly thirst after and desire the VVord of God : As new-born Babes , desire the sincere Milk of the Word . IV. The spiritual Milk of the VVord is an excellent Restorative for a consumptive , wasted , and decayed Christian : They that wait upon the Lord , shall renew their Strength . V. The holy VVord of God is one of the choicest Blessings God hath bestowed upon his Church and People . Those that would see the Excellency of the VVord and Gospel of Christ , may read the Metaphor Light. Application . YOu may know by this , whether you are born again or no. Do you cry for , and greatly desire after the pure VVord of God , the sincere Milk of the VVord , without humane Mixtures and Ceremonies ? The VVord of God feeds best , when 't is without any Composition of human Invention . The Word of God compared to Strong-Meat . Heb. 5.14 . But strong Meat belongeth to them that are of Age , &c. AS the Word of God is called Milk , so it is also called Strong Meat . By strong Meat , is meant the more profound , perfect , and mysterious Doctrine of the Gospel , which is to feed strong Christians . METAPHOR . STrong Meat is not meet or convenient Food for Babes ; if they could eat it , yet they want strength to digest it . II. If Children , after they are grown up , and arrived to Years of Maturity , refuse strong Meat , and cannot feed upon any thing but Milk , there may be cause to fear they are some way defective or diseased . III. Strong Meat yieldeth strong and perfect Nourishment ; such as can feed upon , and well digest it , are more able and capable for Business , than those that only feed or live upon Milk. Parallel . THere is something contained in the Word of God , that young Christians , who are like new-born Babes , cannot receive it so as to understand it ; it is not proper for them . The Milk of the Word , ( such things as are easily taken in ) is for them ; strong Meat belongs to strong Christians , Men of Experience . II. So if Christians , who have been a great while converted , and in the Profession of the Gospel , and yet cannot take in , nor feed upon any thing but the Milk of the Word , strong Meat , being offensive to them , it argues some great defect in their Understanding , or that they are spiritually distempered . III. So those Christians that can feed upon the strong Meat of the Word , who in their Understandings can in some measure relish and digest the Mysteries of the Gospel , or those deep things of God , get most spiritual Strength , and are more fit for Business , than the Weak , who only live upon Milk. The Word of God compared to Honey . Psal. 19.10 . Sweeter than Honey , and the Honey-Comb , to my Taste . Psal. 119.130 . How sweet are thy Words unto my Taste ! yea , sweeter than Honey unto my Mouth ! Rev. 10.9 . But it shall be in thy Mouth as sweet as Honey . SWeeter than Honey , or the Honey-Comb ; not only the most fine and delicate Honey , but all things which be delightful and pleasant to the Taste , by a Synechdoche . Because nothing is generally so precious and pleasant as Gold and Honey , thence Comparisons are taken from these rather than other things , to express the very great Worth and Sweetness of God's Word . Wilson . Simile . HOney is exceeding sweet to the Taste : What is sweeter than Honey ? II. Honey , if it be added or put into other things that are bitter , it will take away ( in a great measure ) the bitterness thereof , and so cause a Man to receive it down with less difficulty . III. But notwithstanding Honey is so sweet and pleasant , yet there are some Men that do not care for it : The full Soul loatheth the Honey-Comb . IV. Naturalists affirm , that Honey is good to dissolve and dissipate Tumors and Swellings , and to mollify Hardness ; and that it is of an healing nature , and serveth for an infinite number of Uses . V. Honey is also of a purging Quality . Parallel . SO the Word of God is very sweet and pleasant to the Taste of gracious Souls . What is more desirable to a sincere Believer , than the sacred Precepts and Promises of the Gospel ? II. So if the Soul be under Affliction , Temptation , Persecution for Christ's sake , ( which are bitter things in themselves ) yet if God be pleased to add or put into this Bitter , but some of the sweet Promises of the Word , how wonderfully is the Bitterness abated , and with what ease can a Christian bear up under them ! III. Tho the Word of God is so precious and desirable , yet there are many wicked and ungodly Ones , that cannot endure it . A vile Papist , in the Massacre of Ireland , took up a Bible , and cursed it , saying , That had done all the Mischief . Sinners are so glutted with the filthy Trash of this World , that they loath this sacred Honey-Comb . IV. The Word of God is of most Sovereign Virtue to dissolve and dissipate all spiritual Tumors of the Soul , and to mollify and break in pieces the Hardness of the Heart . How did it mollify the Hearts of the three thousand Peter preached unto . See Hammer . V. The Word and Spirit of God , when they operate together in the Soul , are the best spiritual Purgation in the World : Now are ye clean , through the Word that I have spoken unto you . Simile . THere are several hurtful Qualities in Honey , which may be prevented by taking the Advice of the Learned Physician . II. There is much Dross in Honey . Disparity . THere are no hurtful Qualities in the Word of God ; that needs no humane Skill to correct or clarify it . II. There is none in the Word of God : Thy Word is very pure , therefore thy Servant loveth it . Inferences . HEnce let us learn , with the industrious Bee , to gather some Honey out of every Flower of God's Word . How doth that little Creature labour in the Summer , to store her self with Food against Winter ? Let every Christian learn of them , but more especially the Ministers of God's Word , that their Lips may drop like the Honey-Comb . And let us examine , whether we ever as yet experienced the VVord sweet as Honey to our Taste ? The Word compared to Fire . Jer. 20.9 . His Word was in mine Heart as a burning Fire , &c. And Chap. 23.29 . Is not my Word like as Fire ? 1 Thes. 5.19 . Quench not the Spirit . The Holy-Spirit and Word of God , is , and may be fitly compared to Fire . METAPHOR . FIre is of an illuminating or inlightning Quality . II. Fire is of a warming and heating Quality ; there is not only Illumination , but Calefaction . III. Fire will burn any combustable matter it can seize upon , separating Metal from Rust and Dross , it discovers whether Metals be of a currant or counterfeit and base allay . Whatever Fire seizes effectually upon , it converts it into a Flame . IV. Fire is of an ascending Quality , greedily mounting to its proper Seat , and will not rest till it incorporates with its own Elements . Earth and Water incline to their own Centers , though sometimes artificially made to ascend . V. Fire is of a melting and softning Quality , Iron , and other Metals are made pliable by it , and fit to receive any Figure whatsoever , as Wax keeps the Impression of the Seal . VI. Fire hath a vivifying inlivening and quickning Quality , it refreshes and restores that Heat and Warmth , which the prevailing Cold deprives us of . VII . Fire is of a comforting and consolating Quality or Nature VIII . Fire is of a penetrating or piercing Nature , there is no pore or secret Passage of the Body thrown into it , but it pierces it . IX . Fire is of an assimilating Quality , that is , it changes all Materials into its own Nature , or sets them on fire . X. Fire is a very profitable Element , there is a necessity of it ; many Trades cannot be followed without it , nor can Men and Women live without it . XI . Fire is oft-times quenched , and in a great measure put out , to the damage of those for whom it was kindled . Parallel . THe Word and Spirit is Light. The Commandment is a Lamp , and the Law is Light ; inlightning the Eyes . Psal. 19.8 . The Entrance of it gives Light. Psal. 119.130 . By it the Eyes of our Vnderstanding are inlightned : By which we know the Riches of his Glory . See Metaphor Light. II. The Word and Spirit of God , give Heat and Warmth to the benum'd Soul of a poor Sinner ; they give Zeal and Fervency ( that is ) Heat of Spirit to serve the Lord. III. The Word and Spirit of God burns and consumes all that 's fit Fuel for it ; when throughly kindled upon the Souls and Consciences of Men , it destroys the Hay , Stubble , Wood , Chaff , &c. of Sin and Corruption ; and leaves no Metals in the Building unconsum'd , save what is built upon the Foundation , Jesus Christ , who like Gold , Silver and precious Stones will endure the Fire ; it also causes the Soul to burn in Love to Christ , to be lifted up with transported Ardency of Affection after him , and desiring to be united to him also . All Men are to be tried whether with respect to Doctrines or Practices by God's Word , and what disagrees with this Standard , or will not bear touch with this Touch-stone , is to be rejected as counterfeit , and of no value . IV. The word of God when it hath by the Spirit , kindled the Soul of a Sinner , it immediately causes his Affections and Desires to ascend and mount up to Heaven as to its Center and only Place of Satisfaction , leaving ( as the Fire only leaves Ashes ) his dreggy and impure Part behind ; the Soul seems to be then on the Wing wholly for Heaven , too pure and ●●enned for Communion with corrupt things . They shall dwell on high , &c. Isa. 33.16 . V. The Word by the Spirit , softens the hard and stony Heart , and makes it a Heart of Flesh , disposes the Soul , and makes him fit to receive or take the Seal or heavenly Impression , and Image of God. See Zeal . VI. The Word and Spirit quickens the Soul of a Sinner , nay raises to Li●●e those who have been , in a spiritual Sence , dead in Sins and Trespasses . 'T is the Spirit that quickenns , the Flesh profits nothing . The Law kills , but the Spirits gives Life . VII . The Spirit of God , called the Comforter , administers the greatest , nay , the only Consolation to the Soul of Believers : O what Comforts have some poor deject Christians received from the gracious Promises of God's Word ! VIII . The Word and Spirit of God searches all the Faculties and Powers of the Soul ; it penetrates not only the Head but the Heart , Judgment , Affections , Conscience , Will , &c. It leaves no Corner unvisited , nor secret Place undiscern'd . IX . The Word and Spirit of God makes the Soul spiritual , transforms the carnal Mind , and makes it partaker of its own divine Nature , it sets it in a flame of Love and spiritual Zeal for Christ and his blessed Truth . X. The Word and Spirit of God is of such absolute necessity , that Saints cannot live one Moment without it . Hence the Spirit of Christ is called , The Spirit of Life . Moreover , the Word of God was esteemed by Job , above his necessary Food ; and by David , above thousands of Gold and Silver . Man lives not by Bread alone , but by every Word that proceedeth out of the Mouth of God. Mat. 4.4 . A Christian can perform no Duty aright acceptable to God , without the Divine Help and Influences of the Spirit of God. XI . So is the Divine Fire many times quenched and put out in a great measure , to the hurt and damage of Christians . Quench not the Spirit . 1 Thes. 5.19 . METAPHOR . FIre is an external Element , and only useful for the Profit and Comfort of the outward Man. II. Fire is a bad Master , when it has got to a head and violently breaks out , it doth much Mischief , and destroys wonderfully . Disparity . THe Spirit of God and his Word are divine , sacred , and heavenly , profitable to the Soul of Man. II. The Word and Spirit of God never hurts or injures those that it gets the Mastery and Victory over ; if it destroys 't is only Sin , and such things that would ruine and spoil the Soul ; happy are those , in whom the Word of God and his Spirit doth raign and predominate . Inferences . IF this be so , take heed you do not quench the Word or Spirit of God ; which you may be said to do : 1. By a bating of the Spirit 's Heat in its Operations , or by diminishing or lessening the Graces and good Motions thereof , when the Spirit loses the vigor of his Operations , as when Zeal decays , Convictions wear off , and Affections die ; this is like slacking the Heat , and lessening the Burning of the Fire . 2. When Men do not only diminish and lessen the Burnings and Operations of the Spirit in the Graces , Influences , and Motions thereof , but yield to Sin and the Devil , so far as to put the Fire quite out : The common Motions and Operations of the Spirit may be quite extinguished . Give us of your Oil , for our Lamps are gone out . We read of some twice dead , pluck'd up by the Roots . Quest. Which way may the Spirit and the Word of God be quenched ? Answ. 1. By witholding of Fuel . Where no Wood is , the Fire goes out . We feed that Fire which we would not have extinguished , we labour to add fit matter to it , that we may keep up the heat and burning of it . Persons may be said to quench the Spirit , when they neglect the Means which God hath appointed for the keeping feeding and preserving of it in its full Vigor , Heat , and Operations in the Soul , when they neglect Prayer , reading , hearing of the Word , Meditations , the Fire of the Spirit , Zeal and Fervency soon decays . 2. The Spirit of God may be quenched , by neglecting to stir it up . Paul exhorts Timothy to stir up the Gift that was in him . If Fire be not stirred and blown up , it will soon lessen its Burning , and go out . No Man stirreth up himself to take hold of thee . 'T is not enough to pray , read , and hear the Word ; but to stir up our selves to do these Duties of Religion fervently : if there be never so much Wood on the Fire , yet , if it be not blown and stir'd up , the dead Ashes will obstruct the Burning . So in like manner , tho Men be never so much in the performance of Religious Duties , yet if they let the Ashes of Formality and Deadness remain upon their Hearts , the Fire of the Spirit decays . 3. Fire is quenched by opposing somewhat of a contrary Nature and Quality to it , as Water , ( or the like . ) Fire and Water are contrary the one to the other , by reason of their contrary Qualities ; a little matter will weaken and lessen the burning of Fire , and if a Man pour in much of it , 't will soon quite exstinguish it ; so in like manner the Word and Spirit , by suffering a little Sin and Corruption to remain in the Heart or Life , will soon decay in its Operations . Sin is unto the Spirit , as Water to the Fire . The Flesh lusteth against the Spirit , and the Spirit against the Flesh , and these two are contrary the one to the other . Gal. 3.17 . But now , if a Man yields to some Sins , to some hainous Sins , or once lay the Reins loose as it were upon the Neck of his Lusts , plotteth and premeditates Sin ; regards it , likes it , and watcheth an Opportunity to sin ; this will soon , like much Water , quench the Fire ; also Sin reiterated and often committed , tho not so notorious or scandalous , hath the like Effect . The frequent acting of Sin , is like a continual dropping upon the Fire , nothing more dangerous than a trade in Sin. That you may escape this great Evil , of quenching the Word and Spirit , observe these Particulars following . 1. Consider , 'T is a divine Spark which is kindled in your Souls , 't is heavenly Fire , 't is a holy and sacred thing , Men know not what they do when they quench the Motions of the Spirit , and will not suffer the Word to kindle in them . 2. Consider , Who it is that hath kinled this Fire in thee , or strives to do it ; is it not the Almighty , the ever blessed God ? wilt thou adventure to put out the Fire which the Majesty of Heaven and Earth hath kindled in thee ? 3. Consider how much Pains God hath taken to kindle it ; how long was it , and what means did the Lord make use of before he could cause ( to speak after the manner of Men ) the Word to take hold of thee ? Did he not send a Spark upon thee at one Sermon ? and then blow upon it , that it might break out into a Flame ? and then send another Spark , another Sermon , and then another , and another , and may be after all , he brought thee into Affliction , and used many ways to effect this great and good Work of his own Spirit and Grace upon thy Heart ; and wilt thou adventure to mar and spoil this Work , and quench this Fire ? which is thus of the Lord 's kindling . If a Father , Mother , or any eminent Superiour should take much Pains , and be at great Charge to kindle a Fire , and a Child should know this , and yet adventure to throw Water upon it , and put it out ; or yield to a cursed Foe of theirs so to do , would it not be judged a notorious Offence ? 4. Consider the gracious Design of God in kindling this Divine Fire in the Soul , 't is that he might raise thee to Life , give thee Light , melt thy hard Heart , and make it fit to receive an heavenly Impression , 't is to cement and unite thy Heart to himself , that thou mightest glorify him , injoy him , and be glorified with him for ever . 5. Consider , If this Fire go out , thou canst never kindle it again ; 't is beyond thy Skill and Wisdom . If thou quench another Fire , it may be thou mayst kindle that again , and make it burn as before ; but 't is not in thy Power to make this Fire burn . Of his own Will begat be us , with the word of Truth . As many as received him , to them gave he Power to become the Sons of God , even to them that believe on his Name . Who were born not of Blood , nor of the will of the Flesh , nor of the will of Man , but of God. He is said , to begin this good Work in us , He is the Author and Finisher of our Faith. Lord thou wilt , saith the Prophet , ordain Peace for us , for thou also hast wrought all our Works in us . 6. Consider , Thou knowest not whether God will ever set about this Work again , or no , shouldst thou hearken to thy Lusts and Satan's Temptations , to quench the Spirit and put out those good Motions and Desires that are in thy Mind ; remember that Word , My Spirit shall not always strive with Men. And also what our Saviour in the Gospel spake concerning Jerusalem , O that thou hadst known , even thou at least in this thy day , the things that belong to thy Peace , but now they are hid from thine Eyes . 7. Consider , 'T is grievous to the Spirit to be quenched , the Spirit is thy great Friend , thy Comforter , the Spirit helps thee at every dead Lift , and maketh Intercession for thee with Groanings , which cannot be uttered . And therefore do not grieve him ; Wilt thou quench and put out the Motions of such a Friend ? Grieve not the Holy Spirit of God , whereby ye are sealed to the day of Redemption . 8. Consider , The Spirit is thy Light , put out the Spirit , and thou wilt become a dead Man ; or lessen his Burnings and gracious Operations , and thou wilt become a dying Man : would'st thou not have thy Eyes out of thy Head nor thy Life out of thy Body ? then do not quench the Spirit , the Eye and Life of thy Soul. 9. Consider what the Cause and Reason is , Men quench the Spirit . 1. Is it not because they would be indulged in their Sins , and lie down on the Bed of Sloath and carnal Security ? Men put out their Fire when they have a mind to go to Bed. 2. Is it not because the Fire burns too hot for them ? it hath kindled such a Fire in their Consciences , that scorcheth them so sorely , that they know not how to indure it ; and from hence wickedly go about to quench the Spirit . Thus 't was with Felix , he heard Paul preach of Righteousness , Temperance , and Judgment to come , and he trembles , his Conscience smote him ; but now to quench the Spirit and allay that , Heat he might find within , he sends away Paul : When I have ( saith he ) a convenient time , I will call for thee . 3. Is it not because this Fire of the Word and Spirit is too chargeable and costly for them ? they , like Men , grudg that which the Fire consumes , or will , if it be kept burning . The Young-Man in the Gospel was not willing to sell his Possession , and part with all for Christ. When Men see they must part with so much to the Minister , ( God having ordained that they who preach the Gospel , should live of the Gospel ) and so much to the Poor Saints , and besides all this be exposed to suffer the Prosecution of such and such Penal Laws ; this great Charge they see already fall upon them , and what further they know not may fall upon them by keeping up the Fire of the Word and Spirit , the thoughts of which they cannot bear : and from hence , wickedly go about to quench the Spirit . 4. Do not Men quench the Fire , or lessen its Burning when it makes the Pot boil over , when they fear that all that is in the Pot or Vessel will be lost ? even so some Men , when the Fire of the Word and Spirit is so hot and strong , that it is like to boil out a beloved Lust which they have prized for its Profitableness , like a Right-hand , or for Pleasures , like a Right-Eye , then they haste to lessen the Fire ; and like Judas , think there needs not be so much waste . Now what a vile thing ( saith one ) is this , to quench the Fire of the Spirit , rather than the Scum and Filthiness of Sin should be worked and boiled out thereby ? See how God threatens such . Ezek. 24.6 . Wo to the Pot whose Scum is therein , and whose Scum is not gone out of it ? therefore saith God , Verse 11. Set it emptey upon the Coals , that the Brass of it may be hot and may burn , and that the Filthiness of it may be molten in it , that the Scum of it may be consumed . She hath wearied her self with Lies , her Scum shall be in the Fire . In thy Filthiness is Lewdness . Her Obstinacy was such , that tho God had made use of means to purge her , she refused to be purged . And therefore God pronounced that dreadful Threatning against her , Thou shalt not be purged from thy Filthiness any more . Some are not willing to part with their Sins , they would keep the poisonous Liquor and Scum in the Vessel , and for this the Vessel and Scum must be burned together , and shall never be parted . 5. Do not Men quench the Fire , and put out their Candle when 't is like to expose them to danger , when Thieves and cursed Enemies are abroad , out of fear they keep all close , and are not willing any should see Fire-Light nor Candle-Light , nor any thing should discover them . So out of Fear in time of Common danger , some Men quench the Fire of the Word and Spirit ; the Word like a Candle , is thrust under a Bushel or under a Bed , and the Motions of the Spirit for a publick Testimony are put out . 6. Men quench the Fire , saith the same Author , when 't is like to set the House on fire ; so some Professors quench the Spirit , when they see what fiery Trials they are like to pass through , if they continue in the heat of their Zeal . 7. Some Men quench the Fire when they are warm enough without it ; they warm themselves by the Sparks of their own kindling , these , saith God , shall lie down in sorrow ; they conclude their own Righteousness , and their old Ways and Conversation will be sufficient , and so turn with the Dog to his Vomit , and with the Sow that was washed , to her wallowing in the Mire . 8. Some Men let the Fire go out , saith he , through a multitude of Business ; their Minds being taken up with other things , they forget it : So some Men forget the Word , Spirit and Religion , being like Martha , troubled about many things . Now what a wicked thing is it from all , or any of these Causes , to quench the Spirit ? 10. Consider , 'T is by the Spirit thou must mortify the Deeds of the Flesh , which thou must do or be damn'd . Rom. 8.13 . And how canst thou do that , when the Spirit is quenched ; 't is no marvel if Corruptions prevail , when the Spirit is put out that should burn them up . 11. Consider , 'T is by the Spirit and Word , which is called the Sword of the Spirit , by which you should wrestle , and resist all the Temptations of Satan ; but when the Fire of the Spirit is quenched , it puts an Opportunity in Satan's hand , to kindle the Fire of Pride , Malice , and Lust of Concupiscence in thy Heart ; when the Spirit is quenched , and the Sword thrown away , what Execution can be done upon this spiritual Enemy ? 12. Consider , 'T is by the help and influence of the Holy Spirit thou must perform all Duties of Religion , or they will never be accepted of God ; and how can that be done when the Spirit is quenched , and the Motions and Operations thereof cease ? If the Word and Spirit be compared to Fire , let us bless God for kindling this Fire in our Hearts and Nation , and pray that he would be pleased to blow more and more upon it , that it may burn up all the Chaff and Dross of our Corruptions , and inflame our Souls with a greater degree of Love to God , and Zeal to Religion . And let us take heed we do not quench the Spirit in others . Wicked Men would fain put this Fire quite out ; what unwearied Attempts have they made from time to time in this and other Nations , to extinguish the Light of the Word ? Ungodly Papists can't indure the heat of this Fire , they are not more ready to kindle other Fires ( to the spoiling and impoverishing of the Kingdom ) than they are to put out this : they will not suffer it to burn in themselves , so they , as much as in them lies , indeavour to quench it in others ; like those Men whom our Saviour reprehended in the days of his Flesh , who would not go into Heaven themselves , nor suffer them , who would go thither , to enter in . But in the last place , Let them , and all other wicked Persons , take heed how they quench this divine Fire ; for if it burn not up their Sins and Corruptions , and kindle Grace and Holiness in them , they must burn one day in Hell : for either this Fire must be suffered to burn in them , or they be condemned to eternal Burning for quenching of it . The Word of God compared to a Hammer . Jer. 23.29 . Is not my Word like as a Fire , saith the Lord ? and like a Hammer that breaketh the Rock in pieces ? IN these Words , the Word of God is compared to Fire , which we have already spoken of . 2. As the Word is compared to Fire ; so likewise to a Hammer . 3. The Heart of a Sinner is compared to a Rock . We shall here only speak of the Word as it is compared to a Hammer . Simile . A Hammer is a fit Instrument to break Rocks , and beat Stones in pieces , &c. II. A Hammer can do nothing of it self without the hand that uses it . III. According to the Strength , Design and Wisdom of the Work-Man , a Hammer doth effect this or that , &c. IV. A Hammer is not only a fit Instrument to break things in pieces withall ; but also to drive home Nails , &c. and to clench and fasten them also . Parallel . THe Word of God is prepared by the Almighty , as a fit means to break in pieces the stony , and rocky Hearts of Sinners . II. The Word of God cannot of it self break in pieces the Sinner's Heart : God must use it by the hand of the Spirit , if ever it accomplish that for which he sent it . III. So according to the Design , Wisdom and Strength the Holy Ghost is pleased to put forth upon the Heart of a Sinner , is the nature of the VVork that is effected or accomplished thereby . VI. So the Word of God in the hand of the Spirit is very useful to drive home and fasten , ( 1. ) The Nails of Conviction ; ( 2. ) To drive home and fasten Precepts ; ( 3. ) To drive home and fasten Promises . God is the great Master of Assemblies , who fastens the Words of the Wise as Goads and Nails , given from one Shepherd . Inferences . EXamine your selves : have you experienced the Word to be like a Hammer ? ( 1. ) Have you been broken in pieces by it ? have you been under Grief and Trouble for your Sins ? ( 2. ) Are you broken off from your Sins ? ( 3. ) Are your Hearts soft ? ( 4. ) Hath the Word and Spirit of God fastened Convictions so upon you , that you cannot get free of them ? Do they abide like a Nail in a sure place ? Have the Precepts of God in like manner been drove home , that you cannot rest till you have submitted to them ? Have Promises been so fastened , as that you do believe , and stedfastly apply them to your own Souls ? II. If you would have the Word of God break your hard and rocky Hearts , then , ( 1. ) Consider the Severity of it , touching the Threatnings thereof , Gal. 3.10 . Mark 16.16 . Luk. 13.5 . ( 2. ) Consider what hath been executed upon such who break the Word . 1. Adam . 2. The old World. 3. Korah and his Company . Those that broke Moses 's Law , dyed without Mercy under two or three Witnesses . Heb. 10.28 . ( 3. ) Consider the Truth of the Word . Mat. 5.18 . Job 36.17 . Luk. 21.22 . ( 4. ) The Power and Authority of the Word . ( 5. ) The Torments of the Damned . ( 6. ) Read often , and consider the Sufferings of Christ. ( 7. ) Cry to God that he would be pleased to take the Hammer of the Word into the hand of his Spirit , and smite your rocky Hearts . See Simile , stony and rocky Heart . The Word of God the Sword of the Spirit . Eph. 6.17 . And the Sword of the Spirit , which is the Word of God. TWO things may be inquired into , and in both these respects we shall run the Parallel . 1. Why the VVord of God is compared to a Sword ? 2. VVhy the VVord is called the Sword of the Spirit ? 1. Some take ( as Mr. Gurnall observes ) the Abstract here to be put for the Concrete , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sword of the Spirit , for the spiritual Sword ; as if it were no more but take the spiritual Sword which is the VVord of God , according to that of the Apostle . 2 Cor. 10.4 . The Weapons of our Warfare are not carnal , but mighty ; that is , spiritual VVeapons : Indeed Satan being a Spirit , must be fought with spiritual VVeapons ; and such is the VVord of God , viz. a spiritual Sword ; but this tho true , reacheth not the full sence of the Place , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Personaliter , for the Person of the Holy Spirit . METAPHOR . A Sword is a Weapon generally made use of by all Souldiers of every Rank and Quality : the Captain , as well as the ordinary Souldier , hath and ought to have his Sword. II. A Sword is a Weapon by which they do not only defend themselves , but also do great Execution upon their Enemies . III. A Sword is a keen , sharp , piercing Weapon ; it will enter into the Body and pierce the very Heart of a Man. IV. A Sword is an honourable Weapon , and of great Antiquity ; it hath been in use from the beginning , a Weapon that no Enemy hath any just cause to quarrel with . V. Some Swords have two Edges , they will cut both ways , they will cut backwards and forwards , as they go in and as they come out . VI. A Sword will cut off a Member ; many a Leg and Arm have been cut off therewith . VII . Some Wounds of a Sword are so mortal , that there is no cure for them . VIII . A Sword is born oft-times before a Magistrate to signify Authority and Justice . He bears not the Sword in vain . IX . A Sword is a very victorious Weapon , it hath done great Execution in the World. Joshua made great Slaughter upon the seven Nations of Canaan with the Sword ; it is said , he put all the Souls in several Cities to the Edg of the Sword. Parallel . THE VVord of God , the spiritual Sword , every Christian ( of what Rank or Quality soever ) maketh use of , and cannot , ought not to be without it ; the Captain General fought with this VVeapon himself , Ministers , as well as every private Christian , ought always to be armed herewith . II. So the VVord of God is a spiritual VVeapon , by which a Christian doth not only defend himself from the danger of Sin , and Satan , the VVorld , &c. but by it he offends , yea , cuts down and overcomes and vanquishes all these and other cruel Enemies of the Soul , ( 1. ) The VVord is a defensive VVeapon . ( Saith David . ) By the Word of thy Lips , I have kept me from the Paths of the Destroyer . Vnless thy Law had been my Delight , I should have perished in my Affliction . ( 2 ) . Offensive ; by it our blessed Captain made the Prince of Darkness fly . It is written , thou shalt not tempt the Lord thy God. III. The Word of God is sharper than any Sword. If the Spirit uses it , it will soon enter into and pierce the Heart of a Sinner ; as appears by that notable Instance concerning those Jews that put the Lord Jesus to death ; whilst Peter preached the VVord to them , it is said , they were pricked in their Hearts . IV. The Word of God is an honourable VVeapon , our Saviour and all holy Prophets and good Men would never else have made use of it : it is also of great Antiquity , the Writings of Moses , as it is observed by divers , were before any humane Records . No Devil nor vile Heretick hath any cause to except against it , or to quarrel with the Holy Scripture . V. The VVord of God is quicK and powerful , sharper than any two-edged Sword ; it hath a twofold Operation at one time , as it is used by the Ministers of the Gospel , it wounds the Souls of the Elect in order to healing , and it wounds the Reprobate in order to damning , to such it may be called a killing Letter . To one we are the Savour of Life unto Life , to the other the Savour of Death unto Death . VI. The VVord of God hath cut off many a Member of the old Man , it will cut off a Right-hand lust , of Profit , or a Right-eye lust , of Pleasure . VII . So some VVounds that many Sinners receive , are such , that there is no cure for them , ( viz. ) such who have sinned the unpardonable Sin. There is a Sin unto death . VIII . He that bears the VVord of the Spirit , shews he is a Man that hath great Authority for what he says , and that he is a Person for Right and Justice ; it is that which decides all doubtful Cases , &c. IX . So the VVord of God , the Sword of the Spirit , is a glorious and victorious VVeapon , which will appear , If we consider how many it hath struck down dead , and sentenced unto eternal Death ; how many strong Enemies have been slain and subdued by it , strong Lusts , strong Devils , strong and vile Hereticks ; it is a victorious Sword. It is called the Sword of the Spirit ; 1. Because it is a spiritual Weapon , but that is not all . 2. Because the Spirit is the Author of it , a Weapon it is , ( saith Gurnal ) which his Hand alone formed and fashioned , it came not out of any Creatures Forge . Holy Men of God spake as they were moved by the Holy Ghost . 3. The Holy Spirit is the only true Interpreter of the Word , whence we have that known Passage of Bernard ; Quo Spiritu factae sunt Scripturae , eo Spiritu legi desiderant , ipso etiam intelligendae . The Scriptures must be read , and can be understood by no Spirit , but that a lone , by whom they were made . 4. Because the Spirit only can give the Word its Efficacy and Power in the Soul ; it is the Office of the Spirit , Sigillare animum rerum creditarum . Except he lays his weight on the Truths we read , and hear , to apply them close , and as it were cut their very Image in our Minds and Hearts , they have no more Impression than a Seal sets upon a Stone or Rock . The Spirit will do nothing for Believers without the Word , and they can do nothing to purpose without him , the Word is the Sword , and the Holy Spirit of Christ the Arm that weilds it ; So that , 5. The like use that a Sword is of to a Souldier in War ; the same is the Word to the Spirit in order to the cutting down , and spoiling all his and others Enemies . Inferences . THis may teach Believers , what excellent use the Word is of in all their spiritual Wars with the Devil , Sin , and all other mortal Enemies of their Souls 2. It may inform us what the great Design of Satan is , in seeking so many manner of ways to take away the Word of God from us , or in making of it of little or no use to us . 3. This justly reprehends the cursed Papists and Church of Rome , in respect of their Cruelty to the Souls of Men , in disarming them of their Weapons ; a People disarmed are soon overcome , and made a Prey to their Enemies ; how can we defend our selves when our Sword is taken out of our hands ? They have some Fig-leaves ( saith one ) to hide their shameful Practice ; they endeavour to perswade Men they do them a Kindness thereby , lest they should cut their Fingers with it , &c. How doth the Apostle condemn speaking in the Church in an unknow Tongue ? All Men are exhorted to read the Scriptures , search the Scriptures , but the Pope makes it no less than Death , if not Damnation , for the Laity to have them in their own Language to read or search , fearing lest it should spoil his Trade . 4. It reproves them for casting such Contempt upon the Scriptures , as if they were insufficient to direct us in the way of Salvation . What horrid Blasphemy and Reproach is this ( saith the same Author ) to the great God , to send his People into the Field , and put such a wooden Sword into their hands , as is not sufficient to defend themselves or vanquish their Enemies ? And how much contrary is it to that of the Apostle Timothy , who saith , It is able to make us wise unto Salvation , through Faith in Christ Jesus , perfect , throughly furnished to all good Works . 5. Let us bless God and be truly thankful , we have this Weapon left us yet , this is in our hands , and that all the World may know it hath done great things in our Hearts . Let every true Christian and true English-man resolve to dy upon the Spot , rather than lose the Word , or suffer their Sword to be taken from them . 6. Let it also caution all Christians to take heed how they ingage their Enemy without their Sword. 7. Labour also to know the right use of it , and how , and when to offend your Enemy hereby . Satan is a cunning Warrier : sometimes when thou art tempted to sin , may be he will tell thee it is a little one , what 's a merry Jest , to sport and game , to drink and carrouze a little ? when thou art thus beset draw thy Sword. Make no Provision for the Flesh ; If ye live after the Flesh , ye shall dye . Put off the former Conversation : without Holiness no Man shall see God. How shall I do this thing , and sin against God ? 8. Again on the other hand , may be he will aggravate thy Sin , to drive thee into despair , and tell thee by his evil suggestions , that there is no Mercy for thee ; then draw thy Sword again . But he that confesseth and forsaketh his Sin , shall find Mercy . I desire not the Death of him that dyeth . All manner of Sin and Blasphemy against the Father and the Son shall be forgiven unto Men , &c. Such were some of you , &c. 9. Yield up all your Sins tho never so pleasant and profitable , to the Edg of the Sword. 10. Prize and highly value the Holy Scriptures , the Word of God , and say ( as David once did when he wanted a Sword , and it was told him there was none but the Sword of Goliah ) none like that . Satan will , it is feared , e're long , make a diligent search for Arms ; do as David did , hide thy Sword : Thy Word have I hid in my Heart , that I might not sin against thee . Get many Promises ready against thou art beset , and shall have need of them . The Word of God compared to Leaven . Mat. 13.33 . Again , the Kingdom of Heaven is like unto Leaven , which a Woman took and hid in three measures of Meal , till the whole was leavened . SOme understand by Leaven in this place the VVord of God , others Grace ; the one concludes it is the VVord of Grace , the other the Grace of the VVord ; a third sort understand the Church of God is intended by it . The VVord and Grace of God may be compared to Leaven in three or four Considerations . Parable . LEaven is of a diffusive Quality , it infuses it self into every part , till the whole Lump is leavened . II. Leaven is of an assimilating Quality , it turns the Meal in which it is hid into its own Nature . III. The Woman took the Leaven and hid it in the Meal . Leaven must be hid , that so it may leaven the Meal the better . IV. Leaven secretly and invisibly worketh and altereth the Meal , and maketh a Change therein , turning of it into Dough. V. Leaven doth not change the whole three measures of Meal all at once , but it accomplishes its Work by degrees . VI. A little Leaven will leaven the whole Lump . 1 Cor. 5.6 . Gal. 5.9 . Parallel . THe Word and Grace of God is of a diffusive nature , it will where it is received in a spiritual sence , leavens every Faculty of the Soul , until the whole Man , Body , and Spirit is leavened therewith . By three measures of Meal , some understand the Body , Soul and Spirit to be meant . II. The Word of God , where it is in Truth received ( such is the assimilating Nature thereof , ) doth convert by its powerful Operation the whole Soul into its own Likeness , it changes the evil Quailties thereof , and works divine and spiritual Qualities in the room of them , making a glorious and visible change in the Heart and Life . III. The Word of God must be received into the Heart , it must be hid as it were there like Seed that is covered in the Earth , that so it may have its blessed Effect in order to leaven the Soul in a spiritual Sence the better : Thy Word have I hid in my Heart . IV. So the Workings and Operations of God's Word are secret and invisible ; our Saviour alludes to this , when he compares the Work of the Spirit in Regeneration to the Wind , as is well observed , the Word and Spirit work secretly , their Operations are invisible to the outward Eye . V. So the Word and Grace of God , works not that blessed Change in the Soul all at one instant ; but Grace is carried on in Believers by degrees . I deny not , but at the first Infusion of Grace or Act of Faith , a Man is really and actually justified ; yet the Work of Conversion , and Holiness is gradually carried on , and may be a great while before it is perfected . VI. So a small Quantity , or but a dram of true Grace will spiritually leaven and change the whole Man ; hence Grace in the beginning is compared to a Grain of Mustard-Seed . Parable . LEaven is taken in the Scripture in an evil sence for Hypocrisy , evil Doctrine , Malice and Wickedness , from that sowre Quality that is in it . Disparity . THe Word of God hath no unpleasant or sowring Quality in it , but contrariwise it is the only means through the Spirit to purge out that old Leaven , whether it be evil Doctrine , Hypocrisy , Malice , or Wickedness , that sowreth and corrupteth the whole Man. 2. This may further inform us , touching the nature of the Word and Grace of God. And from hence we may be able to make some Judgment , whether Conversion be truly wrought in our Souls ? or whether the Kingdom of God , ( where Christ spiritually rules , which is Righteousness , and Peace , and Joy in the Holy Spirit , ) be in Truth begun in us or no ? The Word of God compared to Glass . 2 Cor. 3.18 . Beholding as in a Glass the Glory of the Lord ; and like unto a Man , beholding his natural Face in a Glass . BERNARD understands by Glass here , to be meant the Gospel , with divers others ; and we see no cause to question this Exposition . Simile . A Glass is a Medium , that represents Persons and things unto the sight of our external Eyes . II. Some Glasses shew us such things , that we cannot see , nor discern without them ( as common Experience shews , ) which are called Perspective-Glasses . III. A Glass seems to bring such things near to us that are at a great distance . Some by looking in a Glass have discovered Things and Persons many Miles of , as if they were just by them . IV. A true Glass shews or represents unto a Man his own natural Face ; by looking therein he may see what manner of Man he is , he may take a plain view of himself , whether fair or deformed . V. A Glass is used by some as a thing to dress themselves in ; by it they know how to put on their Attire , and to deck themselves with all their Ornaments : if any thing be wanting or amiss , which they would have on , they soon perceive it by looking in a Glass . VI. A Glass is a thing that some Persons take much Delight to look into . VII . He that would have a full or plain sight of a Person or Persons that he hath a desire to behold in a Glass , must look therein with open Face , he must not look asquint upon it . VIII . A Man that beholds his natural Face in a Glass , and goes his way , soon forgets what manner of Man he was ; if he saw Spots , or Blemishes , or other Deformity in his Face , or any uncomly Features , he soon forgets them . IX . If a Man looks into a Glass , he sees there but the Image , Resemblance , or Representation of a Person or a Thing , not the Person or the Thing it self . Parallel . THe Gospel is the best Medium which represents God the Father , the Lord Jesus Christ , and holy Spirit , Angels and Saints , with things past , present , and to come , to our spiritual Sight , or to the Eyes of our Faith. II. The Word of God shews us such things and Mysteries , that without it we could not see nor have the least Knowledg of ; as the manner of the Creation of the World in six Days ; the cause why God sets his Bow in the Cloud ; the glorious Attributes of God , together with God's manner of being , or the glorious Trinity ; the Conception , Birth , Life , Death , Resurrection , and Ascension of the Lord Jesus Christ ; as also God's positive Law and instituted Worship . III. The Word and Gospel of God brings things that are afar off , very near ; it represents to our Faith the Judgment-Day , and shews us how matters and things shall be managed then ; who shall be cleared , and who condemned ; it brings near to the Eye of our Faith , the glorious Kingdom of Jesus Christ , and many things of like Nature . IV. So the Word of God shews forth , not only the Glory of God in the Face of Jesus Christ , as also what this World is , what Sin is , &c. But it shews what Man is before Grace , how wretched , blind , naked , deformed , polluted ! and also after Grace through Christ , how happy , adorned , beautiful and glorious ! V. So the Word of God is absolutely needful or necessary for all Christians to look into , who would dress and deck themselves with the Ornaments of Grace , that they may be comely in the sight of God. By looking into the Word they may see what Ornaments are wanting , and how to put them on so as to be compleatly dressed , and every way ready for the Bridegroom 's coming . VI. The Word of God is a thing that all true Christians take much Delight to behold , daily pry and look into , by Reading and Meditation : His Delight is in the Law of the Lord , and in his Law he doth meditate both Night and Day . VII . So he that would have a clear sight of God in his glorious Attributes and Perfections , must look into the Gospel with open Face ; he must look with a full and single Eye , as one that is resolved by the help of the Spirit , according to the nature of his sight , to see what may be beheld therein ; and not cast a squint Look as it were upon it , seem to look towards God , when his Heart is more upon other Things and Objects : We with open Face , &c. If thy Eye be single , thy whole Body it full of Light. VIII . So he that doth cast but a transient Look into the Word of God , or is but a bare Hearer thereof , may , whilst the Word is a preaching , see , or have some sence of his Sin , and deplorable Condition he is in by Nature , and be somewhat troubled for it a while ; but not putting into practice what he hears , but turning to his former Course again , he soon forgets what a deformed and miserable Wretch he is , which is the principal Import of that Text in James . IX . So a Christian that looks into the Word and Gospel to behold the Glory of God , hath but the sight of the Image , Resemblance , and Representation of God shining therein before his Eyes . Simile . ONe Glass hath not all the Properties which we have here mentioned . II. Some Persons use too frequently to look into a Glass , as others do , to an evil End , viz. to paint , patch , and spot their Faces , and to see their vain Beauty , which tends to increase Pride , and foolishly to lift themselves up . Disparity . THe Gospel or Word of God is a spiritual Perspective-Glass , as well as a Looking-Glass . II. A Christian cannot look too oft into God's Word , provided he do not neglect his particular Calling in so doing , or let one Duty interfere with another ; neither doth his looking into the Word of God tend to lift him up , but rather to humble and abase him ; for the more we see of God , the more with Job and Isaiah , we shall abhor and be ashamed of our selves . There are divers other Disparities which we pass by ; they are the Contrivance and Workmanship of Man , and brittle things , &c. besides many of them are false , giving not a true Representation of Persons and Things , &c. Inferences . LEt this teach every Soul the Folly of spending so much time in looking into a carnal Glass to see their own Faces , and vainly to trim and deck their Heads and Bodies , whilst they greatly neglect looking into this Glass , wherein the Glory of God in a glorious manner may be seen . ( See Metaphor Light. ) And thereby they may learn how to make themselves ready for Christ's Coming , as also what their happy Condition is , if truly in Christ. 2. When you see a Glass , or injoy the useful Benefit thereof , remember the Glass of God's Word ; and as you slight not , nor throw away that Glass by which you obtain your End , viz. a Medium to behold what you desire ; be perswaded never to slight or throw away the Word of God , but improve it to the Ends for which God gave it , till you come to have the Faculty so suited and fitted to behold the Object , that you shall see as you are seen , and know as you are known , which will be in a State of Glory , and not till then . 3. To inform the poor , dark , and blind World , that as a Glass of what nature soever it be , yet it is altogether useless to a blind Man , till his Eyes are opened ; so till God opens blind Eyes , poor fallen Man cannot see any of the Glory of God , nor understand this glorious Gospel or Word of God. 4. Let it perswade all Christians , ( who do stedfastly believe that the Holy Scriptures , or Word of God , are , or may be compared to a Glass in many of the Particulars afore-going ) to look more into it with earnest Prayer , that as it is a Glass as clear as Chrystal ; so the Eyes of their Understandings may be opened , to the end they may , as in a Glass , Behold the Glory of the Lord , and be changed into the same Image , from Glory to Glory , even as by the Spirit of the Lord. 2 Cor. 3.18 . Professing the Gospel compared to the Plough . Luke 9.26 . He that puts his hand to the Plow , and looks back , is not fit for the Kingdom of Heaven . HE that puts his hand to the Plough , &c. Our Saviour means , Preaching , owning , or professing the Gospel . The professing the Gospel may in divers respects be compared to a Plough . Methapor . A Plough is an Instrument made fit for the Husband-man , to break up and till his Ground . II. The Plough cannot break up the Ground of it self ; it must be held and drawn , or nothing can be done by it . III. It is a hard and difficult thing to plow up some Ground , especially that which is rocky , full of Roots , or hath long lain fallow . IV. The Plough pierces deep into the Earth , makes ( as it were ) deep Gashes or Wounds in the Heart of it , discovering what sort of Earth it is . V. The Work of the Pluogh is but Opus ordinabile , a preparative Work in order to sowing the Seed . VI. It is best Plowing , when the Earth is prepared and mollified by the Showers of Heaven , then the Work goes on sweetly . VII . The Plough turns up by the Roots , and kills those rank Weeds that grow in the Field . VIII . That Field is not well plowed up , where the Plough jumps and skips over some part of it , making Baulks ; it must turn up all the whole Field alike . IX . New Ground is much more easily plowed , than that which hath lain a long time untilled . X. In the last place , and more directly to the main Drift and Scope of the Text , the Plough must be held throughout the whole Journey ; a Man must not put his hand to it , and presently grow weary , and look back . Parallel . THe Gospel is an Instrument , prepared and made fit by the Almighty , to break or plow up the fallow Ground of our Hearts . II. The Gospel must be believed and professed by us ; we must lay our hand to it , and by the Power of the Spirit it must ( as it were ) be drawn upon our Hearts , or it can do nothing . III. So it is a very difficult thing to convince and humble the hard and obdurate Heart of a Sinner , which is compared to a Stone , and as firm as a Rock : Shall Horses run upon the Rocks ? Will one plow there with Oxen ? IV. The Gospel pierces the Heart of a Sinner by powerful Convictions : When they heard this , they were pricked ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , punctim cedo , pungendo penetro , or pierced point-black , ) to the Heart . Then the Word divided ( as it were ) between the Soul and Spirit , laid the Heart open , made a discovery of what was hid within . V. So the Gospel and Word of God ( as a Plough ) by its powerful Convictions upon the Conscience , is but a preparative Work , in order to the sowing the Seed of Grace in the Heart . VI. Never doth the Word of God so kindly work in plowing up the fallow Ground of the Heart , as when the Gospel-Clouds dissolve , and the true Grace and Love of Jesus Christ comes sweetly showering down upon it . VII . So the Word of God , by its powerful Convictions and Operations upon the Heart , kills Sin at the Root , causing the Soul to loath what it formerly loved . VIII . That Heart is not savingly wrought upon , where one Lust is spared , and left untouched , or when it reacheth not to the changing the evil Qualities of every Faculty . The Word must no●● reach the Conscience only , but the Judgment , Will , and Affections also . IX . So Youth , before evil Habits , or a Custom and Course of Sin , be taken , and more abundantly cleave to them , are ( as 't is found by experience ) sooner wrought upon by the Word of God , than old Sinners , when Sin hath got Root in their Hearts . X. So the Gospel , and the Profession thereof , must be held , owned , acknowledged , and profess'd , in Truth , and in Uprightness of Heart , constantly , to the end , even through the whole Journey , Length , and Race of our Lives ; we must not grow weary , nor faint in our Minds . He that sets his hand to the Plough , ( i. e. professes the Gospel ) and looks back , is not fit for the Kingdom of Heaven . Inferences . THis may convince all Persons , what need there is of the Spirit to join in , and work with the Word : For our Gospel came not to you in Word only , but also in Power , and in the Holy-Ghost , and in much Assurance . 2. See that your whole Soul is wrought upon , that there is a Work upon every Faculty thereof . 3. Take heed of a long continuance in a Course of Sin. Let the old Sinner tremble , but if wrought upon in his old Age , admire the infinite Grace of God. 4. From hence you may perceive the hardning Nature of Sin. 5. Tremble at the Thoughts of Apostacy , and take heed you do not shrink your hands off in the Day of Trial , or refuse to plow , because it is cold , or because the Sun shines hot , &c. Mr. John Flavel's Poem upon the Plough . THere 's Skill in Plowing ; that the Plowman , knows : For if too shallow , or too deep he goes , The Seed is either buried , or else may To Crows and Rooks become an easy Prey . This , as a lively Emblem , fitly may Describe the Blessed Spirit 's Work and Way , Whose Work on Souls with this doth symbolize ; Betwixt them both thus the Resemblance lies : Souls are the Soil , the Gospel is the Plow ; God's Workmen hold , the Spirit shews them how . The Spirit draws , and in good Ground doth bless His Workmens Pains with sweet and fair Success . In Hearts prepar'd God scatters in the Seed , Which in its season springs . No Fowl or Weed Shall pick it up , or choak this springing Corn , Till it be housed in the heavenly Barn. When thus the Word plows up the fallow Ground , VVhen with such Fruits his Servants VVork is crown'd , Let all the Friends of Christ , and Souls say now , As they pass by these Fields , God speed the Plow . The Word of God compared to Seed . Mat. 13. The Seed is the Word of God. METAPHOR . GOod Seed is prepared by the Husbandman , and is reserved out of the choicest Wheat , and principal Barley ; 't is that which the Husbandman highly esteems and values . II. The Ground , before the Seed is sown , is plow'd up , and made fit to receive the Seed . III. The Husbandman either sows the Seed himself , or employs a Seeds-man to sow it , one that hath Skill in that Employment . IV. When Seed is cast into the Earth , it must be covered , or else the Birds may pick it up ; besides , it will not otherwise so well take Root . V. Seed lies some time in the Ground , before it springs up ; Clods also oftentimes hinder it from springing up . VI. Frost and Snow conduce very much to the well-rooting of the Seed ; they tend also to kill the Weeds , which otherwise might choak it under the Clods : by which means it roots , spreads , and flourishes more abundantly . VII . The earlier Seed is sown , the better it is rooted , and enabled to endure the Sharpness of the Winter . VIII . Some Seeds which the Sower sows fall upon stony Places , and some on thorny Ground , ( as Experience shews ) which Seed brings not forth Fruit unto perfection ; and some also falls by the High-way-side , which the Birds devour . IX . Fruitfulness of Seed depends much upon the Sun shining , and the Rain falling upon it ; by this means it is quickned , and abundantly springs up . X. Weeds many times come up with the Seed , and if they are not pluck'd up , or weeded out , they will hinder the Growth of the Seed , if not quite choak it . XI . The good Ground only brings forth Fruit unto perfection . XII . Men are very diligent and industrious in sowing their Seed , they are up early , and labour hard , morning and evening . XIII . Winds and Storms do not prevent Sowers in the sowing of their Seed ; but let the Wind be high or low , blow from the North , or from the South , yet they do and will sow . XIV . Men usually are not sparing of their Seed , but scatter it abroad so plentifully , that all and every part of the Field which they intend to sow , may be sown therewith . Parallel . THe Word of God is a choice and precious thing , and that which God highly values and accounts of : He hath magnified his Word above all his Name . Thy Word it very pure . II. Our Hearts are naturally hard , and have need to be plowed up , which is also done by the Word , and Conviction of the Spirit ; hence the Gospel is called a Plow . See Plow . III. Jesus Christ is the spiritual Seeds-Man ; 't is he that sows the Seed , who wants neither Care nor Skill to do it : The Sower is the Son of Man. IV. So the Word of God ought to be hid or covered in our Hearts , that Satan may not steal it away from us , and that it may take good Root downward , and bring forth Fruit upward . David hid the Word of God in his Heart . It is not enough to have it in our Heads , but in our Hearts : Let the Word of God dwell in you richly . We ought to labour to understand it , to love it , and keep it in our Memories , yea , and to let it be well rooted in every Faculty . V. The Word of God does often ( like Seed ) lie hid for a while in the Heart of a Sinner , before it eminently shews it self . Clods of Corruption , and Temptations , hinder its Growth and springing up . VI. So Affliction ( when sanctified to gracious Persons , which they meet with after their Conversion , and many times in their very Seed-Time ) tends to kill the Weeds of Corruption , and breaks and mollifies the Heart , by which means they come to be better rooted in Grace , and strengthned in Holiness . VII . So when the Word of God is early received in the Love of it , ( when a young Person is sanctified in the Bud ) Grace many times flourishes more abundantly . Such have treat Advantage above others . Long Experience tends much to the strengthning of Grace , enabling the Soul to hold out in an evil Day . It was a great Advantage to Timothy , that he knew the Holy Scriptures from a Child . VIII . The Seed of God's Word , which the Son of Man by his faithful Ministers soweth in the Ministration of the Gospel , falls oftentimes upon a hard and rocky-hearted Sinner , who tho he receive the Word with much seeming Joy , yet in time of Persecution falls away : Because of the Word be is offended . Others , like thorny Ground , receive the Seed ; but the Cares of this World , and the Deceitfulness of Riches , choak the Word , and it becometh unfruitful . The other hear the Word , and understand it not ; then cometh the Devil , ( called the Fowl of the Air ) and catcheth away that which was sown in the Heart : This is he that receiveth Seed by the High-way-side . IX . So the Fruitfulness of the Word in Mens Hearts , depends upon Christ's gracious blessing , and shining upon it , and the Spirits bedewing and watering it : 'T is God that gives the Increase . X. So when the Word of God is received in truth into the Heart , Sin and Corruption will , if not carefully weeded out , spring up , and hinder the Growth of the spiritual Seed . Hence the Apostle gives charge to the Saints , That they should look diligently , lest any fail of the Grace of God ; lest any Root of Bitterness spring up , and trouble them . XI . So none but honest and sincere Christians stand in the Day of Trial , and bring forth Fruit unto Eternal Life . XII . So such as God hath sent to preach his Word , do diligently attend their Ministry , early and late , in season and out of season , as knowing that their Labour shall not be in vain in the Lord. XIII . Even so hath the Seed of the Word been sown in all Ages , notwithstanding the Storms have beaten , and the Wind of Persecution hath blown very roughly , sometimes one way , and sometimes another ; yet this hath not in the least prevented the sowing of the spiritual Seed of the Word . XIV . How plentifully hath the Word of God been preached in England , and in other Countries ? and how plentifully was this spiritual Seed dispersed by the Apostles and Servants of Christ : They went every where preaching the Word . Which is come unto you , as it is in all the World , and brings forth Fruit , as it doth also in you , since the day ye heard of it , and knew the Grace of God in truth . METAPHOR . SOme Men , either through want of Judgment , or to save Charge , sow bad Seed , such as will not bear much Fruit , although the Ground whereon it is sown be never so good . II. No Seed that Men sow can be at all fruitful , or yield encrease , except the Plow go before to break up the Ground , which the Seed cannot do of it self by any Art of Man. III. Many Men have sowed good Seed , and that upon good Ground , and it hath taken Root , and flourished , and yet by some Accident or other , they have had a bad Harvest , brought but little Corn into the Barn , or sometimes none at all . IV. The Seed which Men sow is not quickned , except it die . Disparity . But the Seed of the Word of God is good Seed , and was never sown into good Ground , ( that is , a good and honest Heart ) but it took Root , and became fruitful , as all true Believers have experienced . II. But the Word of God , through the mighty Operation of the Spirit , is not only Seed , but also the spiritual Plow , by which the fallow Ground of the Heart is broken up , and made fit for it self to sink into , and take deep Root there . III. But never was the Seed of God's Word sown in a good and honest Heart , taking Root there , and flourishing , but a blessed Harvest always followed ; nay , tho they sow in Tears , they shall reap in Joy : He that goeth forth , and weepeth , bearing precious Seed , shall doubtless come again with rejoycing , bringing his Sheaves with him . IV. But the Word of the Lord dieth not , but liveth and abideth for ever : The Words that I speak unto you , they are Spirit , and they are Life . Inferences . IT may inform us , that the Cause why some Persons fall away , and turn with the Dog to his Vomit , and with the Sow that was washed , to her wallowing in the Mire , is , Because they were never sincere , nor upright in Heart . The honest and upright Soul falls not away , cannot fall so as never to rise again , but brings forth Fruit to everlasting Life , ( as our Saviour clearly shews . ) II. O then let Men and Women take heed to their own Hearts , and see whether they were ever throughly broken in the sight and sence of their Sin. The Word and Gospel must first be as a Plow unto them , to break up the stony and fallow Ground of their Hearts , before ( like Seed ) the Word can be received by them . III. Remember , that notwithstanding a poor Soul may meet with many Storms , and go through much Difficulty and Trouble , both within and without , rise early , and lie down late , ( whilst he keeps his Hand on the Lord's Plow , in this Seeds-Time of the Word ) yet the Harvest will make amends for all : You that have sowed in Tears , shall reap with Joy. Nay , the Day is at hand , wherein both the Sower and the Reaper shall rejoyce together . The Word of God compared to Rain . Deut. 32.2 . My Doctrine shall drop as the Rain , &c. Simile . RAin is the immediate and proper Work of God ; He gives us Rain from Heaven , and fruitful Seasons . Are there among the Vanities of the Gentiles they that can cause Rain ? Or can the Heavens give Showers ? art not thou he , O Lord ? II. Rain falls by divine Direction and Appointment ; God causes it to rain upon one City , and not upon another . You often see a Cloud dissolve and spend it self upon one place , when there is not a drop within a few Miles of it ; one Land may have Rain and a fruitful Season , when another may have none . III. There is a great deal of difference in the Showers of Rain that fall upon the Earth , sometimes you have it in small Drops ; a drisling Rain which comes gently , but continuing long , it waters the Earth and the Fruits thereof throughly , going to the very Root ; at other times it comes down in a hasty and violent manner , causing the Streams to run , but it is gone presently , and doth but little good . IV. Some People in the World have no Rain , as the Egyptians , for it is said , that it seldom or never rains there . V. Rain comes down successively and gradually , now a little and then a little ; it doth not fall all at one time , before it gives over , but it comes now a Shower and then a Shower , as the Earth and Fruits thereof need it . VI. The Rain comes down ( as is noted of Dew ) irresistibly ; when God doth by his Word of Command , speak to the Clouds to distil it down upon the Earth , it is not in the power of all Creatures to hinder its falling . VII . Rain is most beneficial to the Earth , when there comes sweet , warm Rays of the Sun with it , or as clear shining after it , then Herbs , Flowers , and Corn , as also other Fruits , grow abundantly . VIII . Rain is necessary at Seed-time , to make the Earth ready and fit to receive the Seed ; Thou visitest the Earth , and waterest it ; thou greatly enrichest it with the River of God , which is full of Water : Thou preparest them Corn. Thou waterest the Ridges abundantly , thou setlest the Furrows thereof ; thou makest it soft with Showers , thou blessest the springing thereof , thy Paths drop Fatness . This is called the former Rain , and as it is necessary at or about Seed-time , so also it is needful at earing-time , to ripen the Corn , and to bring it to Perfection ; both these are needful to produce a good Harvest , both the former and latter Rain . IX . Rain makes the Earth soft and tender , which otherwise would be very hard and dry , and unfruitful , as we see in time , of great Drought . X. After much Rain , sometimes comes a great Drought . XI . Clouds let down the Rain upon the Earth ; God makes use of them as Vessels to retain the Water , and that also at his Pleasure , they may let it out , and distil it down upon the Earth . XII . Rain hath been sent down from Heaven as the Answer of Prayer ; Prayer hath as it were opened the Windows of Heaven , that it might rain upon the Earth . XIII . Rain cometh down from Heaven , and returneth not thither , without answering the end for which it is sent . Parallel . THe Word of God , and the Blessings that attend it , are all from God , 't is he that makes the Divine Rain to fall upon Men's Souls ; you are not to look upon those Truths that Ministers dispense as the meet Effects , and Fruits of their Inventions and Parts : He is the Minister of God , &c. the Office is from Heaven , the Doctrine he preaches is from Heaven , the Efficacy and Success of it is from Heaven : What I received of the Lord , I delivered also unto you . II. So the Word of God is sent to one People and not to another , to one Kingdom and not to another : what glorious Influences of the Gospel hath God sent to this Land ; and what a Drought and Scarcity it is there of it in many others not far off ? and what precious Showers have some Places had in England beyond what others injoy ? To you is the Word of this Salvation sent : it comes not by chance , but by Commission and the special Command of God. III. The Word of God in like manner sometimes comes down moderately , yet continuing long before God takes it away from a People or Soul , at length it proves effectual , and throughly waters and soaks their barren Hearts , and makes them fruitful ; but at another time , the Word in a Sermon , comes like a sudden Spout of Rain , seeming to carry all before it , and startles the Sinner , but 't is soon over , and doth but little good , it abiding not upon the Conscience . IV. So there are some People , nay , many in the World , that never had the Gospel preached as yet to them . V. So the Word drops and distils like Rain and Showers that water the Earth , now a little and then a little , as the Condition of the Soul requires ; a drop in this Sermon , and a drop in another Sermon ; Precept must be upon Precept , Line upon Line , here a little and there a little : now one comforting Influence and then another ; now one quickning Impulsion and then another , now one Promise is rained down and then another . 1. Christ would that his People have a constant Dependance on himself . 2. He would have them wait upon every Sermon , upon every Ordinance and Opportunity . 3. He would not have them surfeit upon his Word , therefore he observes a successive Distillation of the Blessings thereof upon them . 4. He would have every Doctrine , and Precepts , and Promises soak into their Hearts . 5. Christ would indear every drop of his Grace , and morsel of his Word to his People ; he would have them lose nothing he bestows , and therefore gives it them as they are able to receive it . 6. The Souls of Believers are like narrow-mouth'd Vessels , they cannot receive much at a time without spilling . 7. We are such bad Husbands , Christ will not trust us with all at once . VI. The Word falls upon Sinners . When God gives Command with mighty Power , the Influences of the Word and Spirit work with mighty Efficacy upon the Heart ; the Word is quick and powerful , it breaks the Heart in pieces ; in Conviction it causes the Sinner to cry out , Lord , what wilt thou have me do ? it shall accomplish that for which 't was sent . See Light. VII . So it is in respect of the Gospel , when the Sun of Righteousness shines upon the Soul , under the Word and blessed Doctrin thereof , O this makes a Believer , and all his Graces to flourish exceedingly ! VIII . The Gospel hath a twofold Use and Benefit , it is necessary as the former Rain at the beginning or first working of Grace upon the Heart ; so 't is needful afterwards , to ripen and prepare the Soul for Heaven . Be glad then ye Children of Zion , and rejoyce in the Lord your God , for he hath given you the former Rain moderately ; and he will cause the Rain to come down , the former Rain and latter Rain , &c. We cannot be without either ; we shall soon decay in our Spirits , if we have not spiritual Moisture of the Grace and Word of God upon our Souls : the Ministry of the Word is not only appointed to implant Grace in us , but also to perfect Grace so rooted and implanted . IX . So the Word of God makes the hard and flinty Hearts of Sinners very soft and tender ; it is of a mollifying , fructifying Nature , it makes the Saints fruitful in Grace and Good-works . X. So after great plenty of divine and spiritual Rain , when People are glutted with a Fulness of Gospel-Mercies , God sometimes sends a Drought , shuts up Heaven . Ministers are like Clouds without Rain . XI . Ministers are the spiritual Clouds that God hath appointed to retain the Word and saving Knowledg of divine Things , so that they may also at his Command let the Water of Life down , or distil it upon Men's Souls . See Clouds . XII . Divine Rain hath been sent down as the Answer of fervent Prayer ; The Prayer of the Godly hath prevailed with the Almighty , for sending of the Word and Spirit down upon the World , and Church of God : hence Paul earnestly begs the Saints Prayers , That he might open his Mouth boldly , to make known the Mystery of the Gospel . XIII . So , saith the Lord , shall my Word be that goeth out of my Mouth , it shall not return unto me void , but it shall accomplish that which I please , and it shall prosper in the thing whereto I sent it . Simile . RAin is not necessary at all times ; there are Seasons when the Husbandman craves none : he is sometimes afraid of a Shower , and prays for fair Weather ; Rain in Harvest is not welcome . II. Rain is no distinguishing Argument between good and bad Men ; it falls promiscuously upon the Righteous and the Wicked ; for tho it doth not fall every where , in every City and Place , yet where it comes , it usually falls alike . Disparity . THe Word of God is necessary at all times : Preach the Word , be instant in Season and out of Season : There is indeed no time , but this divine Rain is needful , and we cannot say we want it not , for we cannot be without it one day . II. But the Word of God and Blessings thereof , are a distinguishing sign of God's special Favour : the peculiar drops of divine Grace are not communicated to all alike , tho all may have the Word preached to them : My Word ( saith Christ ) hath no abiding in you . Inferences . PRay that the Divine Clouds may be filled with Spiritual Rain . 2. And know from hence the necessity of the Word , that there is as much need of the Word , for the Growth and Comfort of the Soul , as there is of Rain for the Growth of the Fruits of the Earth . 3. How blind are they who are offended at the Doctrine of the Gospel ? 4. Hath the Word , like Rain or Dew fallen upon your Souls ? Consider the Effects of Rain , and examine your selves thereby . 5. When ye see it rain upon the Earth , think upon the Word and Doctrine of the Gospel with secret Groans and Desires of Heart , that your Souls may be made fruitful by it . 6. And lastly , Take heed you do not provoke God to shut up Heaven , that there be no more Rain . God can make spiritual Clouds empty , or scatter them in a way of Judgment ; now your Eyes behold your Teachers , and they seem like Clouds filled with Water ; but he can soon cause them to be driven into Corners , as a Punishment of your Sins , or make them like Clouds without Rain , that so you may know what it is to abuse the spiritual Plenty you have so long injoyed , by feeling Want and Scarcity , that may be over all the Land : Behold , the days come , saith the Lord , that I will send a Famine in the Land ; not a Famine of Bread , nor a thirst for Water , but of hearing the Word of the Lord. The Word of God compared to the Dew of Heaven . Deut. 32.2 . My Doctrine shall drop as the Rain , my Speech shall distil as Dew , &c. METAPHOR . DEw falls insensibly and invisibly ; you may be in the Field all night , and not perceive the Dew fall , and yet find great Dew upon the Grass . II. As Dew comes down undiscernibly , and invisibly , so also very sweetly , and in a mild manner . III. Dew is of a fructifying Nature ; for falling especially on Herbs and tender Plants , it soaks into the Roots of them , and makes them fruitful . IV. Dew comes down irresistibly ; who can stop or hinder the Dew from falling on the Earth ? V. Dew doth usually fall in the Night . Parallel . SO the Operations and Blessings of the Word , and Graces thereof , are invisible ; we feel the Work , but the manner of the working thereof is unknown to us . No Man can see the Conversion of of another , ( saith an eminent Minister ) nor can well discern his own . The Word works by little , and little like as the Dew falls . II. So the Gospel comes upon some Men in a sweet and mild manner ; it distils as it were upon them like Dew , altho on others ( 't is true ) the Word comes like a mighty and fierce Rain . III. So the Word of God causes the Soul to grow in Grace , it makes the precious Plants of God's Vineyard to be green , and flourish in all the Fruits of the Spirit . The Saints at Thessalonica , after they received the Word , their Faith grew exceedingly . I will be as the Dew unto Israel , and he shall grow as the Lilly. IV. Who can hinder or stop the Word from operating upon the Sinner's Heart ? If God will work , who shall let ? My Word shall not return to me in vain , it shall accomplish that for which I sent it . V. So the VVord only comes upon Mens Hearts like Dew , whilst the Night of this VVorld continues . In the State of Glory , the perfect Day , this Dew will fall no more ; no more Preaching , nor Means of Grace will then be afforded to Sinners , neither will Saints have need of it : For when that which is perfect is come , then ( and not till then ) will that which is in part be done away . METAPHOR . DEw is not sufficient to water some Ground , nor to make the new-mown Grass to spring and grow ; that needs a plentiful Rain . Disparity . THe VVord of God is not only a Dew , that sweetly waters and refreshes the tender Herbs ; but also 't is sufficient to soak and well water the driest Ground : hence it is compared to Rain , as you heard before . The Gospel compared to Treasure . 2 Cor. 4.7 . But we have this Treasure in earthen Vessels , &c. WE shall first shew , that the Word and Gospel of Christ is a Treasure , yea , most choice Treasure , tho it be never so much slighted by wicked Men. Secondly , we shall run the Parallel , &c. Arg. 1. That which is set forth by the choicest and rarest things in the whole World , must needs be a Treasure : But the Gospel is set forth by the choicest and rarest things , as Gold , Silver , precious Stones , &c. therefore the Gospel is a Treasure . Arg. 2. That which is of such value , that its Worth cannot be known or computed , must needs be a Treasure : But the Gospel is invaluable , Ergo , &c. Arg. 3. That by which the Grace and Love of God is communicated , must needs be a Treasure , or that which is of great worth : But the Gospel is that by which the Grace and Love of God in Christ is communicated ; Ergo , &c. Arg. 4. That which the best , wisest , and holiest Men have esteemed and prized above all earthly and worldly Things , must needs be a Treasure : But such have so prized the Gospel , and Word of God ; Ergo. Psal. 119.14 , 127. Job 23.12 . Arg. 5. That which good and holy Men have died for , rather than to part with , must needs be a Treasure , or that which is of great worth : But holy Men have rather chosen Death , than to deny or part with the Gospel ; Ergo. Phil. 1.7 . Heb. 10.29 . & 11.26 . Acts 20.24 . Arg. 6. That which enriches all that really partake of it , or enjoy it , must needs be a Treasure : But the Gospel doth so ; Rom. 11.12 . Ergo , &c. METAPHOR . RAre or excellent Treasure is more in quality than quantity , more in Worth than Shew . II. Treasure enricheth those that have it . III. Treasure hath a great Influence upon the Hearts of the Sons of Men. IV. Treasure is much sought after , with great Care and Pains ; and when obtained , Men are very loath to part with it . V. Treasure is usually kept in some strong or secure place , to the end it may be safely preserved . VI. Treasure sometimes signifies Store and Plenty of good Things . VII . Much Treasure makes Men great and honourable in the World. VII . Treasure will carry a Man a great way , in and through great Straits , Afflictions , Sorrows , and Sufferings . Parallel . THe Gospel is much in little ; it hath been of that Esteem , that in the time of its scarcity , a Load of Hay hath been given for one Leaf of the Epistle of James in English. See the Word of God compared to Light. II. So doth the Gospel . How many poor , miserable , wretched Men and Women have not only been supplied , ( as to their need ) but enriched thereby ? III. So hath the Gospel , through the Spirit ; and therefore the Lip of Truth saith , Where the Treasure is , there will the Heart be also . IV. What Pains did the holy Men of old use , in seeking after a Discovery of the Truth of the Gospel , and of the things therein contained ! And what a Cloud of Witnesses are there , who rather than they would part with this Treasure , parted with their Lives , and all they had . V. So the Word and Gospel of God hath been preserved in the worst of Times , when the great Design of Men and Devils hath been to destroy or corrupt it : Thy Word have I hid in mine Heart . VI. There are Store of good Things held forth in the Gospel , viz. Christ , Grace , Glory , and every good Thing else , with him , and by him . VII . Faith in the Gospel raiseth to great Honour . O what Dignity ariseth from that noble Birth that is from above ! until which , how mean and disgraceful an Object is fallen Man ! VII . So the Gospel , and the Grace of it , O how far , and through what Difficulties will it carry a Man ! With what contentment have Christians behaved themselves in the want of all outward Enjoyments , having had a little of this Treasure ! METAPHOR . ALL Treasures here , be they never so rich or rare , yet they are but earthly , or from the Earth . II. Earthly Treasures are corruptible , and many times are spoiled ; they become worth little or nothing . Lay not up Treasure on Earth , where Moth and Rust doth corrupt , &c. III. Earthly Treasures , tho they may go far , and supply many bodily Wants , yet they cannot supply Soul-Wants . IV. The Poor have but little of worldly Treasure , and therefore 't is they are accounted poor ; it is mostly in the hands of the great Men of the Earth . V. Men by their natural Care and Industry may get worldly Treasure , and grow rich thereby . VI. Worldly Treasure may be taken away by Thieves , as well as eaten by Moths . Disparity . BUt such is the Glory of the Gospel , as that it is a Treasure from Heaven , and of an heavenly product and extract . II. But the Gospel , and Grace thereof , is a Treasure incorruptible , it cannot putrify , or be spoiled ; its Splendor and Glory is durable : But of incorruptible , — the Word of God , &c. III. But the Gospel , or Word of God , extendeth to the Supply both of the Soul and Body . The Gospel heard and received by Faith , makes up a full Supply to the Soul of whatever it needs : My God shall supply all your Wants , &c. IV. But it is evident , that the Poor receive the Gospel ; and James saith expresly , that God hath chosen the Poor of this World , rich in Faith , &c. The Poor of this World have generally most of this sacred Treasure , and so are the richest Men. V. No Man whatsoever , tho never so worldly wise , ingenious , careful , and industrious , in laying out all his natural Parts , can enrich himself with this sacred Treasure : What hast thou which thou hast not received ? VI. But the Gospel is a Treasure that cannot be taken away by Thieves , nor can the Moth corrupt it ; it is called the everlasting Gospel . Inferences . THis shews who are the truly rich Men and Women in the World , and what is indeed the true Treasure , that will make them so here , and to Eternity , Jam. 2.5 . 2 Cor. 6.10 . II. It shews the Folly and Madness of those that slight and despise the Gospel , Heb. 2 , 2 , 3. Jer. 8.8 , 9. III. What strong Motives might I produce in order to the getting of this Treasure ? 1. Would you be rich for ever , would you have durable Riches ? &c. 2. VVould you be defended , and know how to subsist another Day ? Then get much of this Treasure ? Quest. But is not this the way to be in the more danger ? For 't is not the Poor that the Thief cares to meddle withal , but the Rich : We see what Assaults they meet withal that have this Treasure , therefore 't is best to be at ease and quiet , and forbear to middle with it ? Answ. God's Power and Strength is laid out for its Preservation , and of the Vessels in whom it is . It is God's Treasure , and the Vessel too , for his People are his peculiar Treasure : He will keep it night and day , lest any hurt it ; meaning his People , whom he hath enriched with this Treasure . Quest. But why is this Treasure put into such earthen Vessels ? Is it not in the greater danger therefore to be lost , they being so subject to be broken ? Answ. 1. They are ( tho mean in the VVorlds eye , and also in their own , yet ) chosen and sanctified Vessels , and fitted for the Lord's use ; so that the Treasure can suffer no loss by the Vessel . 2. The Power of God is the more manifested , in preserving this Treasure in an earthen Vessel . Object . But these Vessels may be , nay , have been , and are often broken , and turned to Dust. Answ. Yet God never wanted a Vessel for this Treasure ; nay , those that are turned to Dust are not destroyed ; they are but dissolved , that the Treasure might be the more diffusive , and spread it self . The Blood of the Saints hath been the Seed of the Church . FINIS . ADVERTISEMENT . THere is a second Volume ready for the Press , which consisteth of two Parts . The First opens , by way of Metaphor and Parallel , &c. about One hundred sixty eight Metaphors , Similes , Allegories , and other borrowed Terms , contained in the holy Scriptures , consisting of all the principal Metaphors , Similes , &c. that the Authors can meet with , under these ten Heads following . 1. Such as concern the Graces of the Spirit , and Ordinances of the Gospel . 2. Such as concern the holy Angels , and the Souls or Spirits of Men. 3. Such as respect the Church of God. 4. Such as concern , ( 1. ) Man in general , ( 2. ) Good Men , ( 3. ) Wicked Men. 5. Such as concern the Ministers of the Gospel . 6. Such as respect Sin , wherein the odious Nature of Sin is largely opened . 7. Such as concern the Devil . 8. Such as concern the false Church , and false Teachers . Under which Head is most evidently shewed , that the Church of Rome is absolutely meant by the great Whore , Rev. 17. and the Papists Objections answered ; which was expected in this Volume , but could not be put in without palpable Injury to both , by confounding the Heads , &c. 9. Such as concern Affliction and Providence . 10. Of the Life of Man , and the four last Things . The Second Part elegantly opens and explains most of all the Types , and many Parables in the Holy Scripture ; a Work much desired . Both Parts will contain upwards of a Hundred Sheets , and will be printed by Subscriptions , viz. Four Shillings down , and four more when the Books are delivered in Quires ; and those that subscribe for Six ( as the usual way is ) shall have one gratis , &c. Had not the Authors found it impossible to contract the Work so , as to bring the whole into the Compass of One Hundred and Fifty Sheets , they would have handled some Things more concisely . AN Alphabetical Table , OF The Principal Things Contained in the SECOND BOOK . A. ABba , expounded pag. 1. Advocate . Christ an Advocate , 203 Affliction . Christ sympathizeth with his Saints in all their Afflictions . Par. 28. 103 All. Christ All , and in All. 287 Who is he that makes Christ his All ? answered , 289 Why a true Christian makes Christ his All , answered 289 How a Saint comes to have Christ to be his All , answered 290 Altar . Christ an Altar , opened in eight Particulars 237 , 238 Ambassador . Christ an Ambassador , opened in eighteen Particulars 230 , to 233 Apostle . Christ an Apostle : The Word [ Apostle ] explained 208 — And opened in nine Particulars 209 Arm. What meant by the Arm of God , opened in eleven Particulars 70 , 71 None have an Arm like God 71 The Arm of the Wicked soon broken 72 Armies . Armies raised at God's Pleasure , Par. 4. 23 Attributes . Attributes of God shine forth in Christ 109 , 110 Attributes of God as a Wall of Fire 78 Attributes of God are a Saints Repose Par. 14. 11 Assurance . Saints have a threefold Assurance 323 B. Banner . THe Gospel God's Banner , par . 11. 24 Believers . How called God's Children , Par. 1. 2 Christ the Believers Friend , 193 Beasts . Devils and wick●●d Men compared to devouring Beasts . 76 Blaspheme . Notions of the Church of Rome concerning Christ's Priesthood blasphemous , Infer . 6. p. 154 , to 156 Blessing . Jesus Christ is the best Blessing , beyond comparison . par . 11. 212 Blind . Men naturally blind , and therefore need a good Guide 328 Branch . Christ the Branch , opened 165 , 166 Bread. Christ the Bread of Life , opened in sixteen Particulars 211 , 212 , 213 Bridegroom . Christ a Bridegroom opened 100 , to 105 The Excellency of Christ above all other Bridegrooms , set forth in six Particulars , 104 , 105 Builder . God a Builder , in a fourfold respect 17 Parallel between God a Builder , and earthly Builders , shewed in nine Particulars 18 , 19 The Excellency of God a Builder above all other builders , shewed in twelve Particulars 19 , 20 C. Christ. CHrist a Mediator 86 Christ our Surety 91 Excellency of Christs Suretiship 92 , 93 , 94 Christ a King , opened in one and twenty Particulars 143 , to 146 Christ a Priest , opened in sixteen Particulars 149 , to 152 Christ a Prophet , opened in seventeen Particulars 157 , to 160 Christ a Shepherd , shewed in nineteen Particulars 162 , 163 , 164 Christ the Way , opened in ten Particulars 167 , 168 Christ a Rock , opened in twelve Particulars 170 , 171 , 172 Christ a Bridegroom 97 Christ's great Love to Sinners , shewed in six Particulars parall . 10. 99 Christ the express Image of the Father 108 — Explained at the Head of the Metaphor , and further opened in seven Particulars , with its Disparity 109 , 110 Christ's Godhead proved in ten Partic. 110 Christ a Physician 112 Christ a Testator 119 Christ compared to an Hart , in fifteen Particulars 124 Christ a Door , opened in fourteen Particulars 128 , to 130 Christ the Servant of God , opened in eleven Particulars 131 , to 133 Christ compared to a Lion , in seventeen Particulars 135 , to 138 Christ the true Manna 139 , to 141 Christ a Fountain , opened in sixteen Particulars 173 , to 175 Christ the Head , opened in seventeen Particulars 177 , to 180 Christ a Garment of Sanctification , from Rom. 13. ult . opened in twelve Particulars 182 , to 184 Christ a Lamb ; how and in what respect Christ is so called , opened in ten Particulars 185 , to 187 Christ the Pearl of great Price , opened in thirteen Particulars 187 , to 189 The Name of Christ like to precious Ointment , in 10 Partic. 190 , 191 Christ the Believers Friend . Four things requisite to true Friendship ; and of the Property of a true Friend , in twenty Particulars , 193 , to 197 Christ the Rose of Sharon , opened in eleven Particulars 199 , to 201 Christ an Advocate , opened in twenty seven Particulars 203 , to 206 Christ an Apostle , opened in nine Particulars 208 , 209 Christ the Bread of Life , opened in sixteen Particulars 211 , to 213 Christ the Sun of Righteousness , opened in thirty four Partic. 214 , to 220 Christ the Root of David , opened in nine Particulars 221 , 222 Christ the true Vine , opened in ten Particulars 223 , to 225 Christ the Lilly of the Vallies , opened in five Particulars 226 , 227 Christ under the similitude of an Apple-Tree , opened in 11 Partic. 227 , 228 Christ an Ambassador , opened in eighteen Particulars , 230 , to 233 Christ a Witness , opened in ten Particulars 235 , to 237 Christ an Altar , opened in eight Particulars 237 , 238 Christ Heir of all things , opened in eight Particulars 239 , 240 Christ the only Foundation , opened in eleven Particulars 242 , 243 Christ the Corner-stone , in what respect , shewed in five Particulars 246 , 247 What a Corner-stone Christ is , shewed in nine Particulars 248 , 249 Christ Wonderful , Counsellor , opened in many Particulars 253 , 254 What Counsel Christ gives , shewed 〈◊〉 nine things ●●54 Christ's Compassion , under the similitude of a Hen , opened in nine Partic. 255 , 256 Christ the Captain of our Salvation , shewed in twenty three Partic. 258 , to 261 Christ a Refiner , opened in fifteen Particulars 262 , to 264 Christ compared to an Eagle , opened in sixteen Particulars 265 , to 267 Christ compared to a Bundle of Myrrh , opened in seven Partic. 268 , 269 Christ the Saints Wedding-Garment , opened in seven Partic. 270 , to 272 Christ the Bright and Morning-Star , opened in eighteen Partic. 274 , to 277 The Coming of Christ compared to the Coming of a Thief in the Night , opened in six Particulars 279 , 280 Christ the Judg of all , opened in eleven Particulars 280 , to 284 Christ compared to the Brazen Serpent , in thirteen Particulars 285 , 286 Christ All , and in All ; in the first Creation , in six Particulars ; and in the second Creation , in 15 Partic. 287 , 288 Christ in all and every Ordinance , Partic. 15. 288 Children . How God feeds and cloaths his Children parall . 2 , 3 , 7. 2 Saves and defends them par . 5. 2 The Childrens Portion par . 9. 3 What Children God loves best , par . 10. 3 God teacheth his Children , par . 11. 3 Prevents his Children from sinning , par . 14. 3 God as a Father , is grieved for his Childrens Sins , parall . 17. 3 Church . What makes way of Entrance into the Church , parall . 17. 8 Church God's Wine-Cellar , parall . 8. 19 City . The Church or City of God enriched by the River of the Spirit 314 Comforter . The Properties of a Comforter shewed in fifteen Particulars 291 , to 295 Conscience . Conscience a dreadful Tormentor Disp. 2. 68 Conviction . Convictions lay the Heart open , par . 10. 15 Conversion . Christ all in Conversion 288 Covenant . Covenant of Grace firm to Believers 306 Counsel . What Counsel Christ gives , in nine Particulars 248 , 249 D. Danger . THe Holy Spirit in the Word of God gives notice of eight imminent Dangers , Parall 3. 327 Debts . Sin compared to Debts . How our Debts are paid , and yet said to be forgiven , opened 94 , 95 Sinners , by being espoused unto Christ , their Debts are discharged , par . 25. 102 Defend . The Lord Jesus cloathing us with his Righteousness , defends us four ways , Metaph. & Parall . 5. 271 God the safe Defence of his People , 76 , 77 Disease . Sin a Disease 117 Descent . Christ's Descent , parall . 1. 143 Destruction . Man's Destruction is of himself 257 Devils . God not the Portion of Devils . par . 5. 6 Dove . The Holy Spirit why compared to a Dove , shewed in six Particulars 326 Duty . Whence the undoubted Duty of all Men and Angels is inferred , Infer . 2. 148 Duty unto Christ a King , shewed in four things , Infer . 5. 148 E. Eagle . The Properties of an Eagle shewed in sixteen Particulars 265 , 266 Earth . Earthquake , the natural Cause of it 300 Earnest . Earnest of the Saints Inheritance , opened in ten Particulars 305 , 306 Enemies . The Misery of Christ's Enemies , Infer . 4. 148 Error . Error of the Church of Rome about the Priesthood , Infer . 5. 154 F. Father . FAther , its various Acceptations and Significations , and how God is the Father of Believers 1 A Parallel between an earthly Father and God , in twenty Particulars 2 , 3 , 4 And a Disparity in eight things 4 Corollaries 5 Fire . How God may be said to be a consuming Fire 66 , 67 God a consuming Fire to five sorts of Persons 69 God a Wall of Fire 76 The Spirit compared to Fire 301 Foundation . Christ , in pursuit of his Prophetical Office , laid a Foundation for the Church to build upon , in 4 Partic. par . 13. 159 Christ the only Foundation , opened in eleven Partic. 242 , 243 Fountain . Christ a Fountain , opened in sixteen Particulars 173 , to 175 The Excellency of Christ a Fountain , shewed in six Partic. 175 Christ a Fountain , particularly improved 176 , 177 Friend . Christ the Believers Friend 139 Four things requisite to true Friendship , and of the Properties of a true Friend , in 20 Partic. 193 , to 196 Christ a Believers Friend , excells all other Friends , shewed in nine Partic. 197 , 198 With its Application 199 The happy State of all Christ's Friends , Inferr . 3. 148 How Friends are procured , parall . 9. 7 Fruitful . The Cost and Pains God takes to make his People fruitful , shewed in many Particulars , parall . 11. ●●5 God expects Fruit from his People , par . 4. 15 The humble Soul the most fruitful , parall . 15. 15 G. Garment . CHrist a Garment for Sanctification , opened in twelve Partic. 182 , to 184 Our filthy Rags must be put off , before Christ as a Garment can be put on Christ's Righteousness as a Garment , exceeds other Garments , in 7 things 184 The Property of a Garment shewed in eleven Particulars 183 Garments distinguish one Person from another , Met. & Par. 8. 183 God. God comprehensive of all spiritual Good , parall . 2. 6 God a Warrior . What a Warrior God is , shewed in five things . Parallel between God and other Warriors , in 14 Particulars 24 , 25 God hath many Armies , par . 4. 23 God a Strong-Tower 29 God compared to a Giant . In what God is said to run upon his People like a Giant , shewed in three things 35 Why God runs upon holy Men sometimes like a Giant , in six Partic. 38 God compared to a Lion 40 In what respect God is resembled to a Lion , shewed in 11 Partic. 40 , 41 , 42 God as a Leopard , shewed in 5 things 44 God as a Bear 45 God compared to a Moth , in six Partic. 46 , 47 How God is said to be a Moth unto a People , shewed in six Partic. 48 God a Refuge , shewed in 16 Partic. 51 , 52 God an Housholder 54 God as a Potter , shewed in many Particulars 62 , 63 God a consuming Fire , shewed in nine Particulars 65 , 66 , 67 God compared to a Travelling-Woman , in four Parti●● . 73 God a Shield , shewed in 3 Partic. 74 God a very glorious Shield to his People 57 God a Wall of Fire 76 , 77 God a Judg. A Parallel between God and an earthly Judg , in 24 Particulars 80 , 81 , 82 God a Hiding-Place . What a Hiding-Place God is , shewed in five Partic. Christ is God , proved in 10 Partic. 222 Godly safe in the worst of Times 54 God gives like himself , parall . 4. 6 God gives himself a Portion to his People paral . 7. 7 Government . Christ doth three things at the entrance of his Government , par . 6. 144 Great . Why Christ is called the great Shepherd , in five respects , dispar . 4. 164 Guide . The Holy Spirit a Guide , opened 327 A Guide giveth notice of the Dangers that are in the way 327 How a Man may know he is guided by the Spirit 328 Give . God giveth like himself , par . 4. 6 H. Habitation . GOD a Habitation 10 The Nature , Vsefulness , and Conveniency whereof is shewed in 14 Partic. 12 Six Disparities ; the whole opened 13 Hart. Christ compared to an Hart 124 Happiness . Jesus Christ absolutely necessary to Man's Happiness , par . 14. 212 Heart . Heart laid open by Conviction , par . 10. 15 Head. Christ the Head , opened by a fourfold Consideration 177 and enlarged by seventeen Partic. 177 , to 180 Head anointed in Consecration , Met. & Par. 9. 178 Head mostly struck at , Met. & Par. 11. 179 Christ's Pity and Sympathy , as the Head of his People , Met. & Par. 14. 179 The Excellency of Christ the Head above other Heads , shewed in eight Particulars , with a fourfold Inference , 181 Heir . Heir of all things , opened in eight Particulars , par . 5. 239 , 240 Help . How Christians are able to help others , par . 18 , 19 , 20. 8 Hen. The Nature and Property of a Hen , opened in nine things 255 , 256 Hiding . A Hiding-Place , what meant thereby 83 No Hiding-Place like God 85 Housholder . The Parable of the Housholder opened 54 , 55 Parallel between a Housholder and God , opened in 30 Particulars . God a most excellent Housholder , in 10 Partic. 61 Home . God is a Christian's Home , par . 11. 6 Husbandman . God a Husbandman , in which four things are implied 14 What kind of Husbandman God is , shewed in five Partic. 14 Hypocrite . God hates a Hypocrite , par . 9. 42 I. Image . CHrist the express Image of the Fath. 108 Interest . Interest in God makes the Soul value him , par . 11. 11 Judg. The Properties of a Judg , shewed in eleven things 280 , to 284 Institution . No Institution of God to be made use of , but as God requires , par . 19. 141 K. King. THe Title explained 142 , 143 Christ as a King attended by Angels , par . 8. 144 Privileges and Excellencies pertaining to Christ a King , shewed in seven Particulars , par . 21. 146 Wherein Christ exceeds all earthly Kings , in twelve things 146 , 147 Knoweth . Christ knoweth the Causes of Distempers and Diseases , par . 6. 113 L. Lamb. HOw Christ may be called a Lamb , opened in ten Particulars 185 , to 187 Practically improved 187 Light. Christ the Sun of Righteousness exceeds all other Lights 220 Lilly. Christ the Lilly of the Vallies , opened in five Particulars 226 , 227 Lion. A strange Story of the Justice of a Lion , Met. 5. 41 Sight of a Lion 136 Voiee of a Lion , Met. 7. 136 Christ a Lion 135 A Lion and Lioness revenge the Death of their Young upon a Bear , Met. 10. 136 A Lion requi●●es a Kindness , Met. 11. 137 London . London burnt , An. 1666. The Desolation made thereby . 67 Locust . By Locusts , Rev. 9. are meant the Popish Clergy , Priests , Friars , Monks , Jesuits , par . 23. 16 M. Man. A Brittle Creature 64 Man by Nature miserably in debt to God 95 , 96 Manna . Manna what ? 139 With a Parallel , Manna the Type , and Christ the Anti-type , in twenty six Partic. 139 , to 142 Christ excells Manna in a six-fold respect , Dispar . 142 Mediator . Mediator what ? Mediatorship of Christ opened in one and twenty Particulars 87 , 88 , 89 The Necessity of a Mediator between God and Man shewed , 1. In respect of God , in six Partic. 2. In respect of Man , in two things 88 Christ a Mediator fitly qualified , shewed in three things 89 But one Mediator 91 Men. Christ is the Light of Men , par . 25. 218 Member . Christ judgeth between Member and Member , one Saint and another , par . 12. 163 Ministers . Christ's Spokes-men sue hard to gain Sinners unto Christ , shewed in seven Partic. par . 15. 101 Christ all in the Ministry of the Word 288 Mouth . The Nature of a Mouth 46 , 47 Myrrh The Properties thereof shewed in seven Particulars . Why called a Bundle of Myrrh 269 N. NAme of God , what meant , shewed in four things 29 In what respect the Name of the Lord is called a Strong-Tower , shewed in ten Partic. 32 , ●●3 The Name of Christ like to precious Ointment , opened in ten Partic. 190 , 191 Christ's Name excelleth other Names , shewed by ten Dispar . 191 , 192 With Application 192 , 193 Necessity . The Lord Jesus is of universal Necessity and Benefit , par . 10. 112 O. Oil. OIl , anointing therewith on the Head in Consecration , Met. & Par. 9. 178 The Oil of Gladness , and the excellent Nature thereof 302 , to 304 Oil , the Nature of it opened in seventeen Partic. ibid. Ordinance . Christ All in All in every Ordinance 288 Order . The Order of God in building the first and second Creation , par . 5. 18 Ointment . Christ●●s Name like precious Ointment , opened in ten Partic. 190 , 191 P. CHrist All in Pardon of Sin 288 Pearl . Christ a Pearl of great Price , opened in thirteen Partic. 187 , to 189 Christ the Pearl exceeds all other Pearls , shewed by a five-fold Disparity 189 People . God's People are a separate People , par . 4. 15 Perfection . All the Perfections of the Father shine forth in Christ 110 Physician . In what respect Christ is a Physician , opened in 23 Partic. 112 , to 115 The Excellency of Christ a Physician , above all other Physicians 116 , 117 Portion . God a Portion 6 What a Portion God is , shewed in 12 Partic. 8 Considered in a fourfold respect , 1. It s Nature , 2. It s Extent , 3. It s Signification , 4. It s Vsefulness . p. 6 Nine practical Corollaries upon God a Portion 9 Precious . To whom Christ is precious , opened 248 Marks of Trial in ten Partic. 249 , 250 The Way to find Christ precious , in four things 250 Priest. Christ a Priest 149 Christ exceeds the Jewish High-Priests , in 8 Partic. 153 Christ's Priesthood , and Gospel-Government , exceeds that of the Law , Inf. 2. 154 The Notions of the Church of Rome about Priesthood discovered , Infer . 6. 154 , to 156 Priviledg . The great Privilege that Souls are let into by Christ , as a Door . par . 13. 130 Prophet . Christ a Prophet , opened in seventeen Particulars 157 , to 160 Christ , in pursuit of his Prophetical Office , layeth a Foundation for the Church to build upon , par . 13. 159 Prophets foretell things to come ; so doth Christ , par . 17. 160 Christ exceeds all other Prophets in five things 160 , 161 R. Rest , GOD is the Souls Rest , par . 5. 10 Refuge . The Import of the Word , in six Particulars 50 No Refuge like God 53 All other Refuges besides God vain , Met. 4. 53 Cities of Refuge under the Law , what they typified 55 The Way made plain to the City of Refuge , Met. 7. 168 Refiner . Refiner opened in 15 Partic. 262 , to 264 Register . God keeps a Register for the Great Day 83 Righteousness . Christ the Sun of Righteousness , 214 , to 220 River . The Holy-Spirit a River , shewed in 20 Partic. 313 The Excellency of the River of God , opened in nine Partic. 316 , 317 The Spirit like an overflowing River 314 Rock . Christ a Rock , opened in twelve Partic. 170 , to 172 Root . Christ the Root of David , opened in nine Partic. 221 , 222 How Jesus Christ is the Root of David , and Stem of Jesse , answ . 222 Rose . Christ the Rose of Sharon , opened in 11 Partic. 119 , to 201 S. Saints . SAints cannot encounter with their Enemies without their Shield 75 Christ judgeth between one Saint and another , par . 12. 163 Salvation . Common , why so called , Infer . 2. 170 Christ the Captain of our Salvation , shewed in 23 Partic. 258 , to 256 Sanctuary . God the only Sanctuary , par . 2. 10 Servant . Christ the Servant of God , opened in 11 Partic. 131 , to 133 Christ excells all other Servants 133 Sharon . Christ the Rose of Sharon 202 Shepherd . Christ a Shepherd , in 19 Partic. 162 , to 164 Why Christ is called the great Shepherd , Dispar . 4. in five respects 164 Christ exceeds other Shepherds , in a six-fold Disparity 164 , 165 Serpent . The Type explained in thirteen Particulars 285 , 286 Sin. Sin a Cause of our own Misery 49 Sin a Sickness 118 God punisheth Sin in his People gradually ibid. Spirit . The Holy-Spirit a Comforter , opened in fifteen Partic. 291 , to 295 The Holy-Spirit a Divine Person , par . 3. 292 How the Spirit comforteth Believers , shewed in 10 Partic. par . 7. 29●● The Spirit compared to the Wind , in 20 Partic. 297 , to 301 The Holy-Spirit the Earnest of the Saints Inheritance , opened in 10 Partic. 305 306 The Holy-Spirit compared to a Seal , in ten Partic. 309 , 310 How may a Man know he hath received the Seal of the Spirit , shewed in six Partic. 312 Holy-Spirit a River , opened in twenty Partic. 313 , to 318 The Holy-Spirit compared to Water , opened in 10 Partic. 319 , 320 Spirit of God a Teacher , opened 324 , 325 Spirit of God a Saints Guide 327 How the Spirit guides 327 , 328 Star Christ the Morning - Star , opened in eighteen Particulars 274 , to 277 Sun. Christ the Sun of Righteousness , opened in 34 Partic. 214 , to 220 Surety . Suretyship of Christ opened in 10 Particulars 92 , 93 The difference of Christ's Suretyship , and Suretyship amongst Men , shewed in six Partic. 94 , 95 T. Teacher . THe Spirit of God a sacred Teacher , opened in eleven Partic. 324 , 325 The Saints chief Teacher 325 Who have the Spirits Teaching ibid. Better lose all other Teachers , than lose the Spirit ibid. Terrible . Christ terrible as a Judg , in a three-fold manner , Met. & Par. 10. 283 Testator . Christ a Testator , opened in fifteen Particulars 119 , to 121 Wherein Christ exceeds all other Testators 122 A five-fold Testimony to Christ as a Testator ibid Thief . Christ's coming is compared to a Thief in the Night , in 6 Partic. 279 , 280 Traffick . All heavenly Commerce and Traffick is by the Spirit 314 Tree . Christ under the similitude of an Apple - Tree , opened in eleven Partic. 229 , 230 Trinity . The Persons of the Trinity made known by Christ six manner of ways 110 V. Vessels . SAints earthen Vessels . God very careful of his choice Vessels , par . 7 . 63 Vine . Christ the true Vine , opened in ten Particulars 223 , to 225 Wherein Christ exceeds all other Vines , in six things 225 Union . The present Time to be improved to obtain it 257 Universe . The happy State of the whole Universe , when Christ shall take unto him his great Power , Infer . 6. 148 Utichian . Utichian Heresy detected 165 , 166 W. Wall. GOD a Wall of Fire about his People 76 , 77 Want. God as a Portion frees the Soul from fear of Want , par . 13. 7 Want of Christ will occasion violent Motions , par . 15. 213 Water . The Nature of Water 319 The Spirit compared to Water , opened in ten Partic. 319 , 320 The excellent Nature of this sacred Water shewed 320 , 321 Water of Life free to all 321 War. The Cause why God proclaims War against a People , par . 9. 24 God excells all other Warriors , shewed in ten Partic. 25 , 26 God gives warning before he makes War , Dispar . 5. 25 Way . Christ the Way , opened in ten Particulars 167 , 168 Way made plain to the City of Refuge , Met. 7. 168 In what respect Christ is called the Way to the Father ? answered in four Particulars 169 What kind of Way Christ is , answered in 10 Partic. 169 Wedding . The Wedding-Garment 270 Whore. The great Whore shall be burned with Fire 68 Wicked . Wicked Men compared to wild Beasts 76 Wind. The Property thereof shewed 297 The Spirit compared to the Wind , in twenty Partic. 298 , 299 How to know which way the Wind of the Spirit blows , Par. 13. 299 Witness . Christ a Witness , opened in ten Particulars 235 , to 237 Witness in the Day of Judgment , who and what , par . 8. 283 The Spirit a Witness , opened in eight Partic. 321 , 322 Two Witnesses necessary for a Christian 322 World. This World had a beginning , par . 1. 55 This World a Wilderness , abounding with wild Beasts 76 , 77 Works . Christ's undoubted Right to all the Works of God's hands , shewed in 5 Partic. Infer . 1. 148 Wrath. Wrath of God terrible , par . 1. 65 , 66 , 67 AN Alphabetical Table OF The Principal Things Contained in the THIRD BOOK . A. Attributes . ATtributes of God shine forth in the Gospel Page 10 , 13 , 21 , 22 , 23 B. Baptism . Baptism , and the Lord's Supper , glorious Ordinances 33 Beauty . Beauty of Christ , opened in 10 Partic. 16 Book . The Gospel called a Book 9 What kind of Book , shewed in 8 things 9 C. Christ. CHrist's Person glorious 13 Christ very beautiful 16 Christ's Love wonderful 17 , 18 Christ very rich 18 Counsel . The Gospel-Covenant , the Contrivance of God●●s eternal Counsel 9 D. Deity . THe Deity of Christ proved by 19 Arguments 14 Deity of the Holy-Ghost proved 23 Design . What God's Design was in sending Christ , shewed in six Partic. 11 Dew . The Word of God compared to the Dew of Heaven , in five Partic. 73 F. Father . THe Glory of the Father shines forth in the Gospel 10 Fire . The Word of God compared to Fire 53 G. Glass . THe Word of God compared to Glass in 8 Partic. 62 , 63 , 64 Gold. The Word of God compared to Gold , in 12 Partic. 47 Gospel . Glorious Gospel largely opened , 4 , 5 , 6 Gospel glorious in respect of the Author , in respect of the Law , in respect of its self 4 Gospel excells the Law , shewed in 14 Partic. Gospel glorious , in respect of the Names and Epithetes given to it , shewed in fourteen Partic. 8 , 9 Gospel glorious , in respect of the Time when contrived 9 Gospel glorious , in respect of the Revelation made therein of the Blessed Trinity 10 Gospel glorious , in respect of the Manifestation made therein of the Father 40 Gospel glorious , in respect of the Revelation made therein of Christ 13 , 14 , 15 Gospel glorious , as it respects the Holy●●Ghost 21 Gospel glorious , in respect of Grace , and powerful Operations of it upon the Heart of Men. 29 Gospel glorious , in respect of the Offers and Tenders of it 30 Gospel Reconciliation , glorious Reconciliation 30 , 31 Gospel glorious , in respect of the Ordinances of it 33 Gospel glorious in respect of Pardon of Sin 33 Gospel glorious in respect of Peace 33 Gospel glorious in respect of the Promises 33 , 34 Why Satan endeavours to binder the Gospel 40 Grace . The excellent Nature of true Grace , shewed in 16 Partic. 28 , 29 H. Hammer . THe Word of God compared to a Hammer , in 4 Partic. 58 History . History of the Gospel a glorious History Holy. Holy-Ghost a Divine Person 22 , 23 I. Justice . GOD's Justice must be satisfied 11 No Man or Angel can satisfy God's Justice for his Sin 11 God's Justice only satisfied by a Sacrifice 11 K. Kingdom . THe Church called the Kingdom of God 8 Why the Gospel is called the Gospel of the Kingdom 8 Kiss . The Word Kiss , as mentioned in Scripture , opened in 12 Parric . 41 , 42 Kisses of Christ's Mouth , opened in four Partic. 43 L. Leaven . THe Word of God compared to Leaven 61 , 62 Light. The Word of God compared to Light , opened in 8 Partic. 2 , 3 , 4 The various Acceptations of the Word Light 1 Love. Christ's glorious Love opened in 10 Partic. 17 , 18 M. Meat . THe Word of God campared to strong Meat 51 Mercy . God will not save Men in a way of Mercy , to the wronging of his Justice 11 Milk. The Word of God compared to Milk , in five Particulars 50 Moral . Moral Persuasions not sufficient to turn a Sinner to God 26 , 27 N. Net. THe Word of God compared to a Net , in nine Partic. 45 , 46 O. Operation . OPerations of the Holy Spirit glorious 24 P. Peace . PEace of Conscience a glorious Blessing 33 Pelagianism refuted 26 Plough . The Word of God compared to a Plough , in ten Particulars 65 , 66 Priesthood . Christ's Priesthood excells the Priesthood of Aaron , shewed in nine Partic. 5 Promise . Promises of the Gospel glorious Promises 33 Gospel - Promises glorious , in respect of Him , through whom , and in whose Name they are made 34 Gospel - Promises glorious in respect of the Firmness of them , shewed in 5 Partic. 35 , 36 Gospel - Promises glorious above the Promise of the Law 36 Gospel - Promises glorious , in that they suit all Conditions of the Soul , and tend to answer all Objections a poor Sinner , or weak Believer can make , opened in many Particulars 26 , 27 , 28 Power . A twofold Power in Christ 20 Christ hath a glorious Power , shewed in 14 Particulars 20 , 21 Q. Quench . HOw the Spirit may be quenched 55 What the Cause is that Men quench the Spirit 56 What a wicked thing it is to quench the Spirit 57 R. Reveal . GOspel reveals , 1. Christ's glorious Person , 2. His glorious Office , 3. His glorious Love , 4. His glorious Riches , 5. His glorious Power , largely opened 13 , 14 , 15 Rich. Christ very rich 18 The Nature of Christ's Riches 18 , 19 S. Salvation . GOspel - Salvation glorious Salvation in 16 Particulars 38 , 39 Salvation only by Christ , and how by Christ , opened 12 Sins . Christ bore our Sins , what meant thereby 12 T. Treasure . THe Gospel compared to Treasure , in eight Partic. 74 , 75 W. Will. Concerning the Will of Man , and how it acts , and how acted in Conversion , largely opened 26 , 27 , 28 Word . Word of God compared to a Net , in nine Particulars 45 , 46 Word compared to Gold , in twelve Particulars 47 , 48 Word compared to Milk , in five Particulars 50 Word compared to strong Meat , in three Particulars 51 Word compared to Honey , in five Particulars 51 Word compared to Fire in 11 Partic. 53 , 54 Word compared to a Hammer , in four Partic. 58 Word of God , the Sword of the Spirit , opened in nine Particulars 59 , 60 Word compared to Leaven , in six Particulars 61 , 62 Word compared to a Glass , in eight Particulars 62 , 63 , 64 Word compared to a Plough , in ten Particulars 65 , 66 Word compared to Seed , in fourteen Particulars 67 , 68 Word compared to Rain , in thirteen Particulars 70 , 71 , 72 ERRATA . PAge 6. l. 16. for quantity r. quality . P. 9. f. 3. r. 14. P. 14. l. 8. add his . P. 14 l. 7. blot out in these respects because . P. 15. l. 4. blot out as . P. 15. l. 12 r. therefore . P. 15. l 61. f. had r. were . P. 16. l. 29. f. you r. him . P. 16. blot out so . P. 26. l. 31. f. heod r. head . P. 41. l. 10. f. out r. at . P. 42. l. 17. f. he r. it . P. 47. l. 43. f. then . r. when . P. 51. parall . 6. l. 8. add a before glorious . P. 52. in the Margin , f. Goodwin , r. Godwyn . P. 60. par . 30. l. 5. leave out when . P. 62. l. 6 add he after t is . P. 65. par . 1. l. 10. f. it r. he . P. 108. l. 28. f. them r. him . P. 109. dispar . 1. l. ult . f. Son r. Image . P. 164. par . 17. leave out one ( he ) . P. 190. par . 3. l. 8. f. I r. we . P. 194. par . 2. l. 2. f. Peoples r. People . P. 197. dispar . 3. l. ult . add of . P , 209. dispar . 2. l. 2. f. dwelt r. dwelling . p. 218. par . 25. l. 9. leave out it . p. 221. par . 6. l. 3. f. thee r. him . p. 223. par . 2. l. 4 f. spendor r. splendor . p. 225. dispar ▪ 1. l. 1. put and after heavenly . p. 27. metaph . 3. l. 4. f. Bubbs r. Buds . p. 237. Infer . 4. partic . 4. f. the r. to . p. 237. infer . 6. l. 2. add is after it . p. 248. dispar . 6. l. 6. f. ot r. not . p. 249 for Paral●●el , r. Disparity . p. 252. par . 6. l. 2. for hight r. high . p. 274. par . 2. Marg. r. Psal. 49.14 . p. 284 , par . 11. l. 7. for rew r. crew . par . 9. l. 2. blot out to . p. 290. metaph . 14. l. 6. for rejected r received . Motive 3. l. ult . add at all after nothing . p. 302. met . 1. blot out a. p. 303. met . 9. l. 1. put a before fat . p. 304. par 14. l. 15. for to be r. are they . p. 309. l. 10 for include r. conclude . In the Epistle to the Reader , for near twenty Years Study , read near two Years Study . Notes, typically marginal, from the original text Notes for div A37483-e330 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 levis , velux , mobilis fuit , subsilii saltavit , Judg. 9.4 . Leigh in voc . Franz . hist. Animal . cap. 26. p. 554 * Lib. 3. Confess . cap. 5. * Budaeus lib. 5. de asse et partibus ejus p. 754. Pat. 2. Clav. Script . Col. 15. Alsted . * Non movent , non persuadent sacrae literae ; sed cogunt , agitant , vim inferunt , legis rudia verba , &c In Annot. Act. 10. p. 317. Lib de vero Cultu . c. 21. 1 Cor. 2.4 , 5. Notes for div A37483-e28990 † Genus estquod de pluribus differentibus essentialiter praedicatur in quid , non conversim , ut animal genus est hominis . * Species est pars generi subjecta , ut homo est species animalis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Species est quae collocatur sub genere ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , video . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , transnominatio , a chan●●e of Names or transmutatio , sive nominis , pro nomine posito ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , trans & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aeolice pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomen , &c. Joh. 6.63 . Part. 1. Col. 1162. * Primo loco vox Spiritus denotat ipsum spiritum sanctum , gratiose per verbum et baptismum operantem ; posteriori loco spiritus sancti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salutare intelligitur . * In te & in s●●mine tuo , Copulativa ( et ) idem est ac , id est , &c. Mouth Tongue * Percutiamus eum propter is●●am Linguam , h●●c est , sermonem illum ▪ importunum & nobis odiosum . Non decorum est stulto labium dignitatis , quanto minus liberali labium salsitatis . * Lib. 35. cap. 14. Graeci Anqui doron palmum vocabant , & Dona Munera , quia Manu darentur . * So it is in the Hebrew . Love. Mercy . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , emosyna , e●●t genus omne bene●●icii quod in miseros confertur , Beza . The word signifyeth Mercy and Pity , therefore all our Alms must proceed from a Merciful and Pitiful heart . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Prosopolepsia . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Oblivisci Jebovae cordis contumaciam Infidelitatem & impietatem importat . * In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that is , he that loveth his soul , &c. and hateth his soul , &c. * In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that is , he that loveth his soul , &c. and hateth his soul , &c. * Quando faciam ego pro domo mea . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * ●●aes me●●m fecit aggravari . Ubicunque Auro & Argento ( quae nomina , ut & reliquorum metallorum , apud Hebraeos , plurali carent ) numeralia nomina juncta leguntur , pro siclis ejusdem Metalli usurpantur . Junius in Gen. 24.22 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , timor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nephesh . * So the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Video Meliora , proboque Deteriora sequor . Ovid. * So the Hebrew . Act●● 20. ●● . Phil. ●● . 12 . Ps. 16.6 . 〈◊〉 . 5.30 , 32. Brent . 〈◊〉 . in loc . Gerrhard . To●● . 3. lo●●or . de lege dei S. 92. vid. Burr . on Hosea . * delictum , reatus . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V●●rba dierum . De interpret . Script . Orac. 47. * Adeps festi mei . Loco de creatione p. 119. Vatablus in ●●h . 1.9 . ●●initor sive Horizon no●●ri hem●●s●●herii videtur contingere 〈◊〉 Regionem , quam ●●rminat . Gram. Sacr. p. 283. Abscondere . Leigh . Crit. Sacra . * Goo●●win in his Moses and Aaron , says , that 2000 Geometrical Cubits is a Sabbath days Journey lib. 3. p. 112. See Caryl upon the place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 3. fol. 356. in Explic . h. l. Junius . Hom 44. in Gen. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Harmo . Evangel . in ●●i●●or . paū . c. 11. * In Isagog . ad Scriptur . Sacr. c. 21 Sect. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ ●●tc lib. 3. de oratione . Quaecunque à creaturis transferuntur ad Deum , repurganda prius sunt ab omnibus imperfectionibus , et tum demum id , quod perfectum e●● , Deo attribuendum . Quis aequo animo audiat , er non potius abhorreat ab illiusmodi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quam inculcat ? D. Calixti paraphr . pag. 255. Harmon Evangel . Soul. Body . Head. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Face . Vid. Brentium in loc . Eyes ▪ See Caryl on the place . 10. vol. p. 656. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in collum c●●u cervicem resupino . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totam spinam Dorsi significat . Hemming . in Com. Ears . Messias in duali de auribus suis loquitur , ad eminentiam spiritualis suae servitutis & obedientiae notandam . Nose Et ecce ipsi mittunt faetorem ad nasum suum . Mouth . Quidam falso haec verba ad spiritualem vitam de torquent , ac si dictum esset , animas non ali visibili pane , sed Dei verbo , e●●t id quidem in se verum , sed alio respexit Moses , &c. Vatablus in loc . Servator filium Dei se esse , neque ait , neque negat , sed ex loco convenientissimo , Deut 8.3 . &c. In Harmon . Evang. 110. Et eloquio labiorum suorum interficiet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anti-Christum seu Anti-Deum impium . Lips. Per prosopographiam . Humano more tribuit illi quasi bellatori vehementi in hos●●es comoto , faciem arden●●em , id est , oculos flammantes , labia frementia , et summam indignationem increpando , prae se serentia , linguam ad vorandum exserta●● , et ignis in●●ar flammeam , &c. Muscul. in loc . * Cervix the hinder part of the Neck . Metaphora à bellatoribus pugnantibus vel alijs vehementius labori incumbentibus desumpta . Instar fortis & ardentis bellatoris pugnabis tuis concionibus contra eam , &c. A Hand * Cujus signum apud homines manuum complosio esse solet . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manus super solium Jah . Metaphora ab homine ducta , qui quod manu ipsa apprehendit tenetque sibi datum , omnium certissime possidet , &c. Right hand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ell●●genda et explicanda est . A Finger D●●gitis humanis constituitur pugi●●lus , si contra●●antur , et spithama , si extendantur . A Heart . Hoc est . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●avore●● , 〈…〉 . Bowels . * So the Greek runs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , per v●●cera miseric●●rdiae Dei n●●tri . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat uterum . The word signifies the Mothers Womb Flac. Illyr Clav. Script . Dilecti mihi prae omnibus populis , & chari prae omnibus regnis . A Bosom . R. Kimchi per sinum Dei Sanctuarium intelligit , quod quaedam quasi latebra Dei est , ut sinus hominis . — Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erga peccatores Denotat●●r . Feet . Steps . Documenta habitantis in nobis Messiae , ut quod verbo suo , erigit et solatur , &c. ●●ertul . lib. de Trinit . folio 601. efficaciae divinae per membra monstrantur , &c. * per modum accidentis . † per modum essentiae seu substantiae Tom. 4. lib. 2. ad Simplicianum quest . 2. Misericordia , quasi miseria cordis . * In deum non cadit accidens . In loc . Theolog. p. 29. Joy. Sadness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ne contristetis spiritum sanctum , &c. Et dixit verbo suo , se confracturum potentiam eorum secundum voluntatem suam . * or shortned , so 't is in the Hebrew . Repentance . lib. 17. de Civit. Dei In syntag . Theol. p. 194. Anger , Revenge , Hatred . Licet absque ulla perturbatione , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut imperfectione haec sint Deo tribuenda . * In this text there is a figure call'd Antanaclasis , which is when the same word is repeated in a various or contrary signification ; here is a Rejoycing to do good , and a Rejoycing to destroy . Zeal or Jealousie Knowledge . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aliisque mediis certi de ea fiunt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ignorance . De parad . c. 14. lib. 12. contra Faustum Manich. cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , certissima scientia . Remembrance . Forgetfulness . Thoughtfulness . External Actions . Hissing . Breathing . Laughing and Deriding . Kissing . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homil in Cant. Hierom. interpr . Tom. 4. fol. 80. Crying . Pulcherrime divinae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , et subsequentis vindictae gravissi : mae conditio exprimitur . Speaking quorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubivis prostat . Cum efficiax divin●● voluntatis de Creaturis decretum , ejusve Executio per modum loquel●● humane exprimitur , &c. In more Nebochin . part 1. sap . 6.5 . benedictio divina quae ad pisces , et a●●es prolata esse a Deo dicitnr , v. 22. realis est multiplicationis specierum illarum constitutio . Rebuking . Calling . Commanding . Answering . Silence . VVitnessing . Numbring . Buying and Selling . The second sort of Actions . Labour . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ob mirabilem , ex tam varis membris , venis arteriis , ossibus , carne , c●●te quasi contexturam . Rest. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To wash . To Hide . To wipe . To Gird . To build . To bind up wounds . To Open To Hold. To conclude men in unbeleif . To Try. To break To Sift . To make Bald. To Blot out of the Book of Life . To Devour or Swallow . To Direct . To Ungird . To Pour out his Anger , Spirit . To make Void . To Pour out a Blessing . To Hew . To Stretch out . To Bear. To break the Head. To make Way . To Put his Hook in the Nose . Quâ imputatio illi facta , et plena sa●●sfactio intelligitur 1 Pet 2.24 . Flaccus Illyricus . * Judicat se operâ Regis Assyriae Isralitas puniturum , ita ut homines , et animalia , ac aedificia & plantae vastentur . Ideo autem addit , conductitiâ , ut sciant illam novaculam suam mercedem flagitaturam , &c. To Seal . Actions of the Feet . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Actions of the Animal Faculty . Seeing . Homo videt quae sunt prae oculis , Dominus autem videt ad Cor. * Illud etiam atque etiam affirmo vobis , filius qui totus apatre pendet , non potest quicquam ex se facere , cum ex se non sit &c. Eras. Paraphr . in loc . * Est in his duplicata figura , nempe tum Anthropopathia , quod Deo aspectustribuitur , tum etiam Metalepsis aut Metonymia , quod externus oculorum motus consequens est &c. Hearing . Smelling . In Aureo Commentario , hocloco sicut medici Nonunquam exanimes suavitate odorum revocant , &c. Per Anthropopathiam Moses Deo tribuit odorandi facultatem & de sacrificio Noe non scribit , &c. Tast and Touch. The Cessation of sense as Sleep . Lib. de somno & Vigil c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vigilavit Locomotive Actions . Returning : Rising up Transition . Visitation . Searching . In Comment . hoc loco . Seeking . Finding . Procreative or generative Actions . Parate vos in occursum Domini , cum nondum parit , seu in lucem edit & exequitur , Decretum seu statutum quod poenis velut pregnans Deus fecit , easque jam parturit , &c. Tarnovius in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , privativa ; et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , positiva . Potentiam Dei absolutam nulla creatura retardare potest . Hic vero loquitur de sua potentia , prout illa , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Junius . Positive Adjuncts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Husband man. VVorkman . Builder . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ar●●sex & conditor . Man of VVar ▪ Counsellor . Shepherd . Father . First-born . Bridegroom . Witness . Peace and being in a Place . Throne . In more Nebochim Footstool . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod proprie est , ut superhabitet superme virtus Dei , vel , ut super me tabernaculum suum collocet . * Non potest nec debet Coelum , cum pro habitatione Dei accipitur , intelligi de loco aliquo certo reali aut Materiali ; sed p●●tius est metaphorica significatio , &c. Illyr . In Exeg . Tom. 1. p. 801. Deus est ubique ràtione essentiae , &c. lib. de Trinit . cap. 50. In Syntagm . Theol. p. 195. Time. Gods Foreknowledge . fol. 213. Some separable Adjuncts ascribed to God. Armour . Panolethria . Bow and Arrows Sword. The Word a Shield . The Spirit an Earnest . Cup. Chariots . Orbitae tuae stillant pinguedinem . Riches . Windows . Furnace . Inheritance . Book . Oyl . Bread. A Seal . Heb. 1.3 . The character of his substance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , character sub●●tantiae ejus . Treasures . Cloathing . Banner . A Rod. Ezek. 21.10 , 13. expounded In cap. 8. Jerem. * Virga filii mei spernens omne lignum . Lamb. Lyon. * Tota politia Judaeorum dicitur leo & catulus leonis , propter summam firmitatem ipsi Imperii , &c. A Hind . A Worm . * De precipuis sidei Myster . Tract 2. p. 256. Super Orat. 6. de spir . S. To Roar. To Fly : Gram. Sacra . p. 299. Horn. VVings . Plants . A branch The Root of Jesse and David . In die Pasch. Serm. 1. A Vine . A Bundle of Myrrh Bundle of Camphire . Rose of Sharon . Things inanimate . Dimensions . Eph. 3.18 . latitude , longitude profundity , sublimity . Light. * Hom. 3. de incomprehens . Dei Nat. * Ut in Niceno symbolo est , as in the Nicene Creed Mal 2.4 . The Sun of Righteousness . Sun. 2. Luk. 1.78 . Star. Morning Star. Rev. 22.16 . Fire . A Lamp. A Blast or Blowing . Water . Fountain Earth . A Stone . Rock . Hiding place . Munition or Fortress . Wall of Fire . Strong Tower. Temple . Way . A Shade or Shadow . Luke 1.36 . expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ear. Eye . Bones . Bowels . Hands . Tongue . Gram. Sacr. * Note that in the places markt with the Asterisc it is not so in our English but 't is so in the Original Hebrew . * Note that in the places markt with the Asterisc it is not so in our English but 't is so in the Original Hebrew . * Note that in the places markt with the Asterisc it is not so in our English but 't is so in the Original Hebrew . † Gram. Sacr. p. 138. Gen. 4.10 . The Voice of Blood. Gram. Sacr. p. 261. Judg. 5.20 . The Stars Fight . &c. Psal. 19.1 The Heavens declare , &c. * Exultatione colles accinguntur Hos. 2.21 . John 3.8 . The Wind bloweth &c. Why the name of Virgin is attributed to the People of God. In Comment Esa. 37. In Esa. 37.22 . Rom. 7.9 . Ps. 85.10 &c. * The Gods. * Or a little while inferior to . * Filii Dei sunt filii Patriarcharum praecip●●i , & Heroes , penes quos erat , &c. Gram. Sacr. p. 58. They are called Cherubims from the Hebrew word Rabcabh to ride because the Lord rid betwixt them , Psal. 18.10 . Erasm. paraphrase . Tom. 4. lat . fol. 363. lib. sentent . dist . 2. n. 33. A parallel between Stars and Ministers of the Gospel . Eccles. 43.10 . Verbs . Shadow . Day . Morning Ps 110.3 . From the womb of the morning , &c. Esa. 8.20 . Who have no Morning &c. * Note that this explication of the Hebrew text which is word for word as here Englished . Night . * In lib. Joseph . S●●de ar●●ano S●●rmone pag. 13. Clav. Script . p. 404. Other Nouns . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , s●●●●tare ignem instar sopiti , &c. Meteors . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Et verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 procello sum esse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ps. 110.7 . He shall drink of the brook &c. John 7.38 . out of his Belly shall flow Rivers , &c. In Aristarcho sacro p. 406. Illyricus : Fountain of Siloah . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beer Puteus . Qualities of water . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * respective intelligendum . Actions of water . To break out . Overflow . To flow . To bubble . To distil . To drop . Actions of Men about water . Mountains . In Comment . h. l. Rock . Den. Valley . Valley of Achor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. quae canibus projiciuntur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * pulvis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cinis . Gold. Silver . Jer. 15.12 . Shall Iron break the Northern Iron expounded Quarries . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ab a●●●ndendo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adamas Salt. Quemadmodum sal carnes cohibet , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insulsitas , unsavoriness . Seed . To Sow . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be Rooted . Branch . Leaf . * dicitur proprie de terrae naescentibus & plantis . To plant To pluck up . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stipes truncus . Beam. Thorns . A Reed . Wormwood . A Wood A garden Jer. 11.16 . Zach. 4.14 . Rom. 11.17 . Rev. 11.4 . Oyl . Esa. 10.27 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vitis evacuans . Hosea . 9.7 , 10. Plin. lib. 17 cap. 2. vites compluviatae . lib. 16. cap. 26. 2 Cor. 2.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Aret. † Dr. Sclat . Sicut poculum , &c. Jer. 49.9 Gleanings . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posterior pars comparationis opposita protasi . Cal. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , agricolationem . Plowing . Jer. 14.18 . * lib. 2. Carm. od . 5. Luke 2.62 . Psal. 72.16 . Harvest . Reapers . Threshing . Chaff . Winnowing . Sifting . Grinding . Bread. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Angelorum Esca . sap . 16.20 . Leaven . Horn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cornupetere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Buxt of . in lexic. Chald. Syriaco p. 511 , 512. Mouth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mordere . vorax usura . To devour and eat . To swallow . Tooth . A Lip. To Behead . Wings . Isa. 18.1 . Woe to the land the shadow of Wings . To Fly. The Heart . Belly . Reins . The Tail. Col. 110. Homogeneal or similary parts . A Bone. Marrow . Blood. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In Eclipsi rubet luna instar sanguinis , &c Flesh. Milk. The Word called Milk. * Paulus mentionem facit pueritiae & lactis diverso sensu , &c. Butter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fera . 1 Cor. 15.32 . expounded . * Legendum vero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Gen. 10.9 Mighty Hunter . In Clave . Script . Col. 1239 Vid. Zelmerum . Centur. 1. Adag . Sacr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ariel . Esa. 29.1 , 2. Lion. Unicorn . A Boar. A Bear. Wolf. Historia . Animal . p. 216. cap. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hist. Animal . pag. 213. Leopard . Fox . The second kind of Animals A Horse , &c. * Belial abs●●ue f●●go Hier. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Beli , id est Non. & hol id est Jugum . the Septuagint commonly translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , altogether irregular . Deut. 13.13 . &c. Masculini & feminini generis est , significat Conjugatum . Zan. A Dog. Mat. ●● . Dogs and Swine . * Theophilact . Sheep . Goats . To Feed The third Class of Animals . Scorpions . Spide●● . Moles . Vol●●●le Creatures . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rapa●● vol●●cer . See Pliny Nat Hist. lib. 11. c. 47. Non sunt i●●i seductores tantâ facultate praediti , &c. Turtle-Dove . * lib. 5. de Hist. Animal . cap. 13. Thannin . Formam quandam Draconis & serpentis refert . The Church Christs Mystical Body . Head. Heb. 10.7 . In the Head of thy Book , &c. Face . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculus & Derivatū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authore Polluce Nasum significat Erasm. To speak . A shoulder . Isa. 9.6 . Arm. Hand . Back . Et fortitudinem Regum frang●●m . Navel . * Sinum Abrahae Intelligas non corporalem quendam & externum hujus saeculi locum &c. Eph. 6.15 ▪ Flesh. Life . To Live. To be quickned To Heal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dolore afficietis . Leanness or Corruption . Plague . Poyson . Death . To Dye to sin . Col. 3.3 . Whiteness . Blackness . Serm. 8. de Temp. Hardness . * mollis , mild . Mortis Imago . Somnus et Mors g●●mini So●●ni frater mors . Man. Woman . Infants & infancy . Childhood or youth . Manhood Old Age. Spouse . Husband . Widdowhood . Father . Mother . Mat. 12.49 . Son. Sons of God. Sons of Abraham . Ps. 82.6 . Sons of the most high . Orphan . Fatherless . * Gram. Sacr p. 120. seqq . Schoolmaster . Isa. 28.10 . Precept upon precept . Canaanite . Arabian . Edomites Moabites Sodom . Gomorrah . To Eat . Contingent actions . Site or Local motion . * Homil. 11. in Jer. Gen. 43.18 . The parts of a Building . Christ a Foundation . Eph. 2.14 . Middle Wall. Key . Species of buildings . Strong Holds or Munitions . Towers . A house . Tabernacle . A Chamber . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cheder . this word signifies the inmost and most retired part of any place . Judg. 15.1 . - 16.9 . Cant. 3.4 . Pagnin . Thesaur . Prison . A Ship. A Grave . Arms or Armour . A Sword. Bow and Arrows . A Quiver . A Shield . Chariots & horsemen . A Staff. A Prize . Col 2.14 . Hand Writing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A Crown Riches . Inheritance : Debt . Whip . Hammer . Measure . * lib. de Trinit . f. 630. Razor . Weight . Looking-glass . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . signifies to contemplate on●●s shape in a Looking-glass . Aret. Spoils . Stipend . Table . Cover . Sheath . Vessel . Matth. 7.15 . Sheeps Clothing . Matth. 11.8 . A man clothed in soft Rayment . Bonds . Col. 3.14 . Charity the Bond of perfection . A Rod. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David Amabilis , amicus , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilectus amicus , amator . Solomon Zerubbabel . * a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispersit & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Babel . Elias . Gal. 6.14 . Luther in Comment . h. l. Canaan . Jerusalem . Sion . Temple . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim. 3.16 . The Mystery of Godliness . The Epithet [ of Truth ] expounded . Gen. 28.12 , 13. * Manna . Exod. 16. Num. 11. &c. High Priest. Priest. Levites : * Si non satis clarè locutus fuisset Apostolus de Metaphorico sacrificio praedicationis , omninò adversarii inde suam Missam confirmare conati fuissent . First-fruits . ☞ * Neque enim de spirituali , sed de legali sanctitate Apostolus loquitur Glass . Rhet. sacra . p. 430. Circumcision . Sprinkling . Annointing . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , consortes . Times . Sabbath . Passover . The feast of Tabernacles . * Utere mundo , non te capiat Mundus . Quod intrasti , &c. Baptism . The Supper . Putant Graeci nos &c. * Omnes videntur facere , quod facit Major pars . Synecdoche totius , seu Integri . Note ☞ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superlatio A lifting , or carrying above Auxesis . Single words . In a conjunct phrase . A Logical Hyperbole . Lib. 16. de Civ . Dei , c. 21. In some others . Matth. 5.29 . Matth. 24.2 . John 21.25 . Rhetorical Meiosis . Logical Meiosis . Quid est aliquis ? Quid est nullus ? umbrae somnium homo est . Gen. 3.15 . The first Gospel promise . Vid. gram . sacr . pag. 869. * The same word in Gen. 3.15 Gen. 49.11 , 12. A description of old Age & Death . 2 Cor. 3.13 , 14 , 15 The vail of Moses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * beyond or besides the word . Proverbial sentences . Proverbial phrases . * Clav. Script . Col. 870. Glas. rhet . sacra . p. 508. lib. 1. parall . 8. Notes for div A37483-e210670 * Voci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statim additur vocula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd fit , ut Scriptura testetur , Deum pertinere ad Graecos . Glass . Phil. Sacra . p. 305. † Quidam suavi allusione dicum Abba voce , quae retro eodem modo legitur , usum esse Apostolum , hic & aliàs , ut innueret , Deum piorum esse patrem etiamsi ab iis aversus esse videatur in cruce & calamitatibus . Id. ibid. Act. 7.8 . Exod. 1.5 . Gen. 48.6 . Gen. 37.3 . Matth. 7.9 , 10. Joh. 4.46 . Gen. 22.7 . Pro. 22.15 . & 23.13 . Luk. 15.20 . 2 Cor. 12.14 . Jam. 1.18 . 1 Pet. 1.3 . Esa. 45. 1 Pet. 2.2 . Isa. 1.2 . Mat. 6. ●●0 . Isa. 6●● . 10 . Joh. 3.16 . Isa. 38.17 . Isa. 43.4 . Psal. 103.13 . Psal. ●●9 . 9 , 16. Ps. 62.2 . Eph. 6.12 . Ps. 94.22 . 1 Chron. 20.21 , 2●● . Ps. 105.19 Gen. 1●● . 17 . & 20. ●● . Isa. 35. ●● . Heb. 1●● . 12 . 1 Thes. 5.14 . Isa. 40.11 . Psal. 23.1 , 2. Psal. 34.8 , 9 , 10. Psal. 1●●2 . 15 . Psal. 103.2 , 3. Pro. 15. ●● . Pro. 11.20 . and 12.22 . Isa 61.1 : Luk. 4.18 . Isa. 42.3 . Rom. 8. ●● Isa. 38 . 1●● . Pro. 15. ●● . Mat. 5.48 . Lev. 19.2 . Luk. 6.36 . Lev. 11.44 . and 20.7 . Col. 1.11 . 1 Pet. 1 . 1●● . 2 Cor. 3.18 . Dan. 9 . 2●● . 2 Pet. 1.4 . Act. 13.22 . 1 John 3.2 , 3. Jo●● . ●●1 . 7 . Ps. 25.4 . & 27.11 . 2 Tim. 3.15 . Luk. 11.49 Eph. 4.11 . Neh. 9.14 . Isa. 28.10 . 1 Cor. 10.32 . 2 Cor. 6.3 Col. 1.28 . Exo. 4.15 . Ps. 25.8 , ●● . 2 Sam. 22.35 . Ps. 18.24 . Col. 2.3 . Ps. 34.15 . 1 Pet. 3.12 1 John 5.14 , 15. Mat. 21.22 & 5 42. 1 Jo. 3.12 Mat. 7.7 . Luk. 6.40 . Joh. 16.23 Jam. 1.5 . Jam. 1.5 , 6 Jam. 4.3 . Hos. 2.5 , 6 , 7. See Burroughs on the place . Isa. 49.15 . Jer. 31.20 2 Cor. 8.12 . Heb. 8.12 . 1 Joh. 1.8 . Jer. 3.13 . Esa. 1.2 , 3 , 4 , 5. &c. Jer. 3.7 . Mat. 23.37 . Rom. 15.5 Mic. 6.13 . Psal. 89.31 , 32. Heb. 12.8 . and 5 , 6 , 7. Rev. 3.19 . Pro. 11. Jer. 31.18 , 19 , 20. Isa. 27.7 . Isa. 62.9 . Heb. 12.10 . Jer. 30.11 Hos. 11.9 . Isa. 63.9 . Rom. 8.28 Ps. 31.19 . 2 Tim. 4.8 Jer. 31.3 . Rev. 5.11 . Phil. 4.19 . Isa. 49.8 . Esa. 54.10 Psal. 34.8 , 9 , 10. Hos. 2.14 . Ezek. 36.26 . Jer. 24.7 . 2 Tim. 4.8 . Rom. 8.17 Ps. 73.26 . Lam. 3.23 Lam. 3 . 2●● Isa. 49.6 . Jer. 7.23 . Act. 5.32 . 2 Pet. 1.4 . Rom. 8.17 Rev. 5.10 . Ps. 45.16 . Ps. 80.1 . Joh. 16.24 Joh. 14.13 , 14 , Eph. 3.20 . 1 Cor. 2.9 . Rom. 8.16 , 17. Gal. 3.26 . Deut. 7.7 . Eph. 3.20 . Jer. 31.3 . Mat. 5.8 . Isa. 61.7 . & 45.17 . Rev. 3. 1 Cor. 4.9 . Ps 16.3 . Mal. 3.17 Psal. 99.11 . & 34.7 . Heb. 1.14 Pro. 16.7 1 Joh. 3.2 Prov. 8. Psal. 23.1 Hab. 3.17 Lam. 3.24 . Psal. 84.10 . Heb. 11. Psal. 18.1 Psal. 73.25 . Eph. 1.3 ▪ & 2.19 . Heb. 13. Acts 11.23 . 2 Cor. 1.4 . Jam. 5.16 . Gen. 39.3 & 30.27 . Isa. 1.9 . 1 Sam. 1.5 . Psal. 84.11 . Psal. 77.26 . Lam. 3.24 . 2 Cor. 6.10 . Psal. 63.5 , 6. Joh. 16.33 Ps. 29.11 . 1 Pet. 1.18 Eph. 1.13 . Eph. 4.30 . Luk. 16. * Domine habitaculam fuisti nobis in generatione & generatione . Arias Montan. Isa. 25.4 . Ps. 56.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ebtach . Isa. 25.4 . † Chief good . Ps. 73.25 . Matth. 11.27 , 28. 1 Joh. 4.16 . Joh. 14.6 Joh. 10.9 Matth. 11 ●●7 . Exod 20.24 . Isa. 25.1 . Lam. 3.24 . Isa. 55.1 . Mat. 11.28 . Act. 11.18 Jam. 1.5 . Luk. 1.53 . Psa. 11.6 Isa. 26.2 . ●● Luk. 16.9 . Gen. 21.33 . 2 Cor. 5.1 Luk. 16.22 Psal. 91.5 , 6 , 9 , 10. Matth. 6.19 , 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a husbandman is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terra earth , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opus work ; that is , one that works the earth . The latin Agricola signifies A tiller of the Field of Ager , and Colo. Deu. 27.17 Pr. 22.28 Non minor est virtus quam querere , parta tueri . Jam. 5.7 . Ps. 89.11 . Ps. 50.11 , Ps. 13.1 . Eze. 138.4 . Ps. 89.11 . Jer. 46 21 James 5.5 . Ps. 17.14 . Lu. 16.25 . Lu. 12.14 . Ch. 16.10 . Mar. 12.42 Rev. 3.8 . Deut. 7.7 . 2 Cor. 6.17 Rev. 18.4 . Ps. 4.3 . 2 Tim. 2.19 Deu. 33.16 Hos. 7.8 . Is. 27.2.3 . Is. 5.2 . Is. 4.5 . Zech. 2.5 . Ps. 18.2 . Job 1.10 . Ps. 125.2 . Ps. 34.7 . Isa. 5.6 . Luk. 13.8 Hos. 10.12 Is. 7.25 . Jer. 23.29 Jo. 3.6 . Cha. 1.4 . Rom. 7.4 . John 4.29 Act. 2.37 . Rom. 7. Isa. 5.4 . Gal. 4.6 . Joh. 15. ●● . Hos. 11.9 . Jer. 32.41 1 Cor. 2.12 Is. 5.4 . Is. 5.7 . Cant. ●● . 11 Jer. 17.8 . He. 12.15 . Isa. 5.2 . Luk. 13.7 . Mat. 21.34 Can 6.2 . Cant. 4.16 . Ps. 149.4 . Cant. 7.12 Is. 5.2 . Eze. 19.10 12 , 14. Hos 9.6 . Is. 49.4 . Joh. 15.2 . 2 Cor. 6.1 . Num. 14.14 . Num. 16.32 . Rev. 9.3 . Rev. 3.16 . Rev. 2.5 . Jer 7.12 . Mat. 3.12 . Jer. 15.7 . Amos 9.9 , 10. Job 41. Job . 22.23 Ps. 16.2 . Is. 40.28 . Isa. 43.13 . Ps. 120.5 . Joh. 15.2 . Ps. 92.13 , 14. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Amos 9.6 . Heb. 12.22 , 23 , 24. 1 Pet. 3.19 , 20. Jud. 6.13 . Isa. 30 , 33. Rev. 21.18 , 19 , 20. Gen. 1.31 . Psal. 136.3 , 5. Job 4 18. Gen. 1.1 . Heb. 11.2 . Psal. 136.4 , 5. Heb. 1.3 . Psal. 104.5 Heb. 3.4 . Psal. 145.10 . Job 42.2 . Psal. 7.11 , 12 , 13. Jer. 9.16 . & 12.12 . Lev. 26.25 , 33 , &c. Deut. 32.41 , 42. Josh. 1.9 . 1 Sam. 17.45 . Isa. 13.4 , 17 , 19. Ge●● . 18.25 . Psal. 24.8 . Dan. 5.5 . Isa. 44.19 . Prov. 20.18 . & 24.6 . Isa. 47.4 . Psal. 18.34 . Isa. 5.26 . Isa. 7.18 . Eph. 6.10 , 11 , 12. Isa. 5.26 . Isa. 59.19 . Joel 2.1 . Zech. 9.14 Isa. 13.4 . Deut. 32.21 , 22 , 23. Psal. 60.4 . Ainsworth on Psal. 60.4 . John 1.4 , 5 , 6 , 7 , &c. Psal. 118.6 , 7 , &c. Isa. 41.10 , 11. Mat. 10. ult . Isa. 52.12 . Rev. 21.17 Psal. 102.25 , 26. Isa. 27. Nah. 1.10 . 2 Kin. 5.7 . Mat. 10.28 Josh. 7 8 , 11. Psal. 20.5 . Job 9.4 . Psal. 83.2 , 3 , 4 , 5 , 13. Psal. 2.12 . Isa. 8.9 , 10. Isa. 27.4 . Caryl on Job 9. p. 167. Luk. 12.32 . 2 Tim. 4.7 , 8. Exod. 33.19 . with 34.6 , 7. Psal. 44.5 ▪ & 54.1 . 1 Sam. 17.45 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomen . Gen. 2.11 . Psal. 107.9 Eph. 1.23 . John 17.22 . Rom. 9.5 . & 10.12 . John 14.6 . Heb. 2.10 . Rev. 3.7 . Joh. 15.5 . Luke 10.19 . Deut. 32.4 . 2 Sam. 23.3 . Zech. 2.5 . Acts 5.39 . & 23.9 . 2 Cor. 2 ▪ 11. Mat. 25.1 , 2 , 3 , 4 , 5 , 6 , 7 , &c. Exod. 9.23 Rev. 16.1 . 2 Pet. 3.10 . Isa. 28.2 . Eccles. 10.8 . Job 5.12 , 13. Prov. 26.27 . Mat 16.18 . Isa. 8.14 . Mat. 13.44 . Mat. 6.20 . 1 Pet. 4.19 . 2 King. 19.35 . 2 Chron. 32.21 . Prov. 14.26 . Isa. 33.14 ▪ Isa. 37.22 ▪ Micah 4.8 . Isa. 54.17 . L●●igh Crit. Sac●● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. Exod. 3.14 Gen. 14.22 . & 21.33 . * Because here is a Noun of the Plural Number , joined with a Verb of the Singular Number . Dominus , qui Basis ●●nstar , sustentat & regit Domum aut Politia●● , * Quod est diripere & praedari , item perdere , destruere , & vastare , quasi Vastatorem dica●● , i. e. potentem & invictum , cui nemo resistere possit . Volunt nonnulli Deum hoc Nomen traxisse à vastatione Mundi , facta in Diluvio . Alii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen compositum esse volunt , &c. Dominus Exercituum , qu●●d exercitus omnes pro arbitrio suo agit . Tremell . & Jun. in Psal. 24. Vid. Bezam & Piscator . in Rom. 9.29 . Psal. 20.7 . & 49.6 . Jer. 17.5 . Job 15.31 . Psal. 39.5 . psal . 19.5 . 1 Sam. 17.46 . Amos 3.2 . Psal. 38.3 . James 5.1 . Psal. 119.75 . Deut 32.4 . Rev. 3.19 . Caryl , lib. 7. p. 701. Job 23.10 . Rom. 4.18 , 19 , 20. Gen. 15.5 . Heb. 11.19 . Caryl . Job 1.9 . Job 2.5 . Rom. 15 4 Jam. 5.10 . Heb. 12.10 , 11. 2 Cor. 4.17 . Psal. 7.12 , 13. Psal. 2.12 ▪ Job 16.5 . Amos 3. Seneca , in his Book , De Beneficiis , out of Gellius . Topsall , lib. 1. p. 336. E●●demus . Pliny , lib. 8. p. 202. Pliny lib. 8. p. 201. Corpora magnanimo satis est prostrasse Leoni . Ovid. Joel 3.16 . Zeph. 3.8 . Isa. 43.13 . Psal. 50. Hos. 13.8 . Luther . Burrough ▪ on Hosea . Arius Montanus Psal 48.1 . Psal. 12.5 . Prov. 22.22 . Rev. 16.5 , 6. 1 Sam. 15.2 , 3. Psal. 50.21 Psal. 121.3 2 Chron. 36.16 , 17. 1 Chron. 29.17 . 1 Kin. 21.19 . 1 Kin. 21.23 . Jer. 30.20 . Hosea 11.8 , 9. Hos. 5.14 . Amos 3.4 , 6 , 8. Isa. 28.21 . Hab. 1.8 . Pliny , lib. 8. p. 204. Acts 5.39 . Acts 7.51 . Joel 3.4 . Jer. 44.27 . Psal. 50.21 . Psal. 10.11.13.14 . Rev. 3.3 . ▪ Isa. 42.14 . 2 Sam. 17.8 . Prov. 17. ●●2 . Isa. 49.15 . Zach. 2.8 ▪ Topsal Hist. of four-footed Beasts , p. 1100 , 1101. Ezek. 25.7 Amos 4.6.7 , 8 , 10 , 11. Burroughs on Hosea , p. 478. 1. Weakness . 2. Sloth . 3. Jealousies & Divisions 4. Self-Love . ☜ Job 4.19 . Leigh Crit. Sacr. The Vsefulness of ●● Refuge . Deut. 33.12 , 33. 2 Sam. 22.1 , 2 , 3 , 4. See Mr. Goodwin's Moses and Aaron . Mr. Ainsworth . 1 Sam. 2●● ▪ 7. Psal. 48.3 . Psal. 9.10 . Psal. 145.8 . Jer. 23.23 . Heb. 7.25 . Psal 83.4 , 5 , 6 , 7. 1 Pet. 5.6 . Mat. 24.29 Luke 21.25 , 26. Psal. 57.1 . Psal. 4.8 . Psal. 48.3 . Psal. 142.2 , 3. Acts 4.12 ▪ Eph. 2.18 . Heb. 10 . 1●● Heb. 2.2 ▪ Rom. 8.1 . Psal. 142.4 . Psal. 57.1 , 2. Job 39.31 ▪ Deut. 33.27 . Heb. 13 5. 2 King. 2●● . 16 . Luke 7.48 . Ezek. 18.4 Gen. 49. 1 Tim. 3.15 . 1 Cor. 14.33 . 1 Col. 1.16 . Eph. 1.20 , 21. Isa. 5.1 . Exod. 3.7 . Exod. 6.5 . Isa. 63.9 . Psal. 119.71 . Ezek. 18.30 . H●●b . 11. Acts 17.31 . Jer. 18.4 . Rom. 9.21 Gen. 2.6 . Gen. 1.26 . Rom 9 21. Rom. 9.22 1 Chron. 16.22 . Gal. 5.10 . Jer. 10.10 . Rev. 6.16 . Dan. 5.5 , ●● 1 Thess. 5.3 . Psal. 21.9 , 10. Psal. 50.3 . Isa. 66.15 . Zeph. 3.8 . Isa. 2.12 , to 17. Zeph. 1.18 Nahum 1.10 . Isa. 9.10 . Re●● . 18.8 ▪ Isa. 17. Jer. 17.20 . Deut. 32.22 . Isa. 66.24 . Mark 9.43 . to 48. Isa. 33. Heb. 10.38 . Isa. 27.4 . John 4.8 . Gen. 29.13 Gen. 48.10 . Gen 33.4 . Judg. 15.13 , 14 , 16. Judg. 16.30 . Isa. 4.5 . Psal. 20.1 . Psal. 5.11 . Isa. 31.5 . Psal. 37.23 Isa. 63.12 . Deut. 33.27 . Deut. 33.27 . Psal. 3.7 . Cant. 2.6 . Ainsworth Job 40.9 . Psal. 90.11 Eph. 3.19 . Isa. 63.5 . Ezek. 36.36 . Isa 40.11 . John 15.5 . Isa. 26.12 . Psal. 81.10 Isa. 65.2 . Isa. 55.1 . Psal. 89.10 , 13. Job 40.9 . Deut. 33.27 . 1 Cor. 10.22 . Rev. 18.8 . Job 40.9 . Ezek. 30.21 . Jer. 48.25 . Isa. 1.24 . Isa. 63.9 . Isa. 42.14 . Psal. 5.12 . Gen. 22.2 . Mat. 19.29 . Gen. 15.1 . Isa. 63.3 . Isa. 27.4 . Object . Answ. Prov : 11.23 , 30. Exod. 18.21 . Psal. 19.7 . Psal. 119.1 Psal. 119.142 . Hosea 5.5 Gen. 2.17 . Gen. 6.7 . Dan. 4.25 . & 5.22 , 23. Isa. 46.10 . Mat. 3.6 . Heb. 13.8 . Jam. 1.17 . Hos. 14.3 . Psal. 4.7 . Psal. 24.1 . Psal. 98.9 . 1 Tim. 5.24 . Job 37.22 . Gen. 6.3 . Act. 12.23 Isa. 47.6 . Jer. 2.5 . Ezek 18.25 . Hab. 3.2 . 1 Joh. 2.2 . Isa. 33.6 . Prov. 18.10 . Psal. 24.8 . Psal. 61.3 . Joh. 1.18 . chap. 5.37 . chap. 6.46 . Col. 1.15 . 1 Tim. 1.17 . Heb. 11.27 . Exod. 15.9 . Psal. 3.2 . Esther 3.9 . Psal. 37.12 Jer. 3.23 . Psal. 124.1 , 2 , 3 , 4. Psal. 68.20 Heb. 11.27 . Psal. 116.3 Psal. 91 5. Psal. 112.7 , 8. Psal. 3 6. Exod 14.30 . Psal. 143.9 Gal. 3.20 . Psal. 7.11 ▪ Eph 2.3 . Rom. 8.7 1 Joh. 1.2 ▪ Gal. 4 4 , ●● Isa. 24.5 . Heb. 8.9 . Heb. 10.7 . Acts 2.22 . Rev. 5.5 , 6. Isa. 9.6 . Eph. 2.15 . Mat. 28.18 , 19 , 20. John 6.27 . Phil. 2.5 , 6 , 7. 2 Cor. 8.9 . Joh. 5.30 . Joh 6 38. 1 Cor. 1.2 1 Cor. 2.7 . Rom. 3.26 Eph. 3.10 , 11. Joh. 17.20 . Heb. 5.17 . Eph. 2.8 . Joh. 3.16 . 1 Tim. 2.6 . Rom. 3.24 & 5.6 . Rom. 8.32 1 Pet. 2.24 Joh. 6.38 . ch . 10.18 . 1 Joh. 3.8 . 1 Cor. 1.24 Mat. 28.18 , 19. Acts 5.31 . Joh. 5.27 . Eph. 2.14 . Rev. 1.18 . Joh. 3.35 . Joh. 17.2 . Joh. 5.23 . Heb. 12.2 . Eph. 2.13 . Mat. 11.27 Amos 3.3 . Joh. 8.22 . 1 Cor. 1.24 . Rom , 3.26 Joh. 10.15 Isa. 53.12 . Mat. 3.17 . 1 Pet. 1.19 Heb. 9.22 . Joh. 17.10 Gal. 4.4 , 5. Heb. 9.15 . Gal. 3.20 . Job 9.33 , Heb 3.2 . Heb. 2 . 1●● . Mat. 4.1 , 2 , 3 , 4. Mat. 11.28 , 29. Isa. 53.3 . Isa. 53.7 . Isa. 42.4 . 2 Cor. 5.21 . Rom. 9.32 . Rom. 4.5 . Heb. 8.12 . 1 Cor. 15.28 . Rom. 9.22 Heb. 10.26 , 27. Joh 3.36 . Joh. 5.22 . Joh. 5.27 . 1 Cor. 15.28 . Rev. 22.11 Rom. 8.6 . Joh. 3.16 . Heb. 9.15 . Heb. 2.3 . Joh. 12.48 Psal. 49.7 , 8. 1 Tim 2.5 Dr. Owen on Heb. 7.22 . p. 221. Vid. Par. Com. in Heb. 8.6 . Calv. Lex Jurid . &c. * Liegh ▪ Crit. Sacr. in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 19.13 . 2 Cor. 1.20 . Luk. 22.32 Isa. 53.5 , 6 , 7 , 10. Mat. 20.28 1 Tim. 2.6 1 Cor. 6.20 . Rom. 3.25 , 26. Heb. 10.5 , 6 , 7 , 8. Rom. 8.2 , 3. 2 Cor. 5.19 Heb. 8.9 , 10. Gal. 3.13 . Heb. 8.8 . Rom. 3.26 * Sins are called Debts , Mat. 16.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deb●● . 1. In the Evangelists , the words , Sins and Debts , are used promiscuously ; as Luke 11.4 . compared with Mat. 6.12 . and Luke 13.4 . Luke was learned in Greek , and wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sins , in the Lord's Prayer ; whereas Matthew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Debts . Canin . in loc . N. T. p. 86 , 87. Gal. 4. Mat. 27. John 10. 2 Cor. 8.9 . Gal. 2.20 . Prov. 6.1 , 2 Isa. 53.6 . Isa. 63.5 . Heb 8. Isa. 53. Jer. 3.5 . 1 John 2.1 , 2. Acts 5. Psal. 40.8 . John 10.17 , 18. Mat. 18.24 Isa. 53.6 . Rom. 8.1 . Isa. 26 12. Phil. 4.19 . 2 Cor. 12.9 . Gal. 3.13 . John 17. Rom. 7.25 Luk. 22 32 Isa. 63.1 . Rom. 16.20 . Heb. 4.16 . Joh. 8.22 . Jer. 31.33 . Psal. 119.140 . Gen. 29.20 Gen. 24.35 , 36 , 37. Gen. 24.22 Isa. 62 4. Isa. 42.1 . Heb. 1 , 2 , 3 Prov. 8.31 . Acts 2.23 ▪ Joh. 8.42 ▪ 2 Chron. 36.15 . Luk. 2.13 , 14. Mat. 3.11 . Joh. 1.27 . Joh. 3.28 , 29. Joh. 8.22 ▪ Luk●● 13.2 , 3. Joh. 7.37 . Isa 45.22 . Mat. 11.28 Rev. 3.20 . Prov. 8 24 , 29 , 30 , 31. Jer. 31.3 . Joh 3.36 . Isa. 65.2 . Cant. 5.2 . Eph. 3.19 ▪ Mat. 23.37 Hos. 5.15 . Gen. 6.3 . 2 Cor. 11.2 Gen. 24 35. Mat 11.27 Joh. 13.3 . Heb. 1.2 . Psal. 45.2 . Joh. 1.12 . 2 Cor. 5.11 . Prov. 1.9 . Mat. 22.37 . Mat. 4.3 , 4 , 5 , 6. Phil. 3.3 , 8. Rom. 7.4 . Joh. 6.37 . Luk. 15.10 . Luk. 15.23 , 24. Isa. 62.4 , 5. 2 Cor. ●● . 21 . Psal. 45.9 . Psal. 34.7 . Psal. 34.10 Gal. 1 19. Isa. 63.9 . Judg. 10.16 . Heb. 2.18 . Heb. 4.15 . Zech. 2.8 . Psal. 55.22 Eph. 5.24 . Eph. 1.21 , 22. Luk. 6.46 ▪ Rev. 3.19 . Psal. 32.1 . Heb. 8.12 . Rev. 3.18 . Psal. 73.24 Psal. 16.7 . Phil. 4.18 . Col. 3.20 . Cant. 7.11 , 12. Psal. 23.2 . Isa. 1.5 , 6. Ezek. 16.4 , 5 , 6. 2 Cor. 8.9 . Col. 1.21 . Ezek. 16.14 . Jer. 31.3 . Joh. 13.1 . Heb. 7.25 . Isa. 53.2 . Heb. 10.29 . Psal. 13.1 . Mat. 21.9 . Luk. 8.20 . Mat. 2.1 ▪ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See Ark of the Covenant , p. 164. Phil. 2.6 . Dr. Owen on Heb. 7.3 . p. 55 ▪ Col. 1.15 . Dr. Owen . John 1.18 . Mat. 11.27 , 28. 2 Cor. 3.18 . 2 Cor. 4.46 . 1 Tim. 3.16 . Dr. Owen . Col. 2.9 ▪ Joh 10.38 Dr. Owen . 2 Cor. 4 6. Eph. 3.10 . 2 Cor. 5. ult . Gal. 3.13 . Isa. 53.10 . Rom. 8 32. Isa. 53.8 . Heb. 1.6 . Mat. 11.27 Joh. 6.63 . Isa. 61.1 . Luk. 4.18 . Joh. 36.37 Heb. 12.1 , 2. Mark 1.15 John 3.36 . Joh. 7.37 . Luk. 10.34 Deut. 29.19 . Joh 8.22 . Joh. 3.18 . Rom. 8.13 . Jer. 6.14 . Rev. 2.23 . Luk. 10.35 2 Pet. 1.5 , 6. Jam. 1.4 . Acts 2.36 . Mat. 5.29 . Mat. 18 . 1●● Isa. 42.3 . Mat. 11.28 . Psal. 119.9 Luk. 21.34 Eph. 2.1 ▪ Psal. 27.13 Luk. 13.3 , 5. Joh. 8.22 . Psal. 139.4 Hos. 13.9 . Isa. 65.1 . Luk. 19.10 Isa. 55.1 . Isa. 53.5 . 1 Pet. 2.24 Joh. 5.25 . Eph. 2.1 . Joh. 5.21 . Cant. 5.2 . Heb. 2.17 . Isa. 53. 1 Pet 2.22 2 Cor. 1.30 . 1 Pet. 1.25 . Luk. 10.33 , 34 35. Rom. 6.9 . Joh. 5.40 . Acts 4.12 . Rev. 3 20. Isa 55.1 , 2. Heb. 7.25 . 2 Pet. 2.1 . Prov. 7. Joh. 5.12 . Hos. 14.4 . 1 John 2.1 , 2. Gal. 3.15 . Col. 2.3 . Joh. 15.14 Joh. 13.1 . Joh. 1.12 . Joh. 17.24 Joh. 14.27 . Joh. 10.23 Joh. 3.36 . & 14.27 . Joh. 17.20 Heb. 5 9. Joh. 5.32 , 36 , 37. Acts 10.39 . Dan. 9.26 , 27. Heb. 9.16 . 1 Cor. 11.25 . Heb. 9.17 . Heb. 7.12 . Heb. 7.18 . Heb 10.9 . Rev. 2 25. Psal. 89.24 Mark 16.13 , 16. Gen. 4.7 . Isa. 55.3 . Luk 13 33 Hos. 6.3 . 2 Sam 23.5 . Psal. 110 ▪ 3. Joh. 10.29 . Joh. 17.11 Joh. 10.29 Joh. 14.16 Gal. 1.8 . Rev. 22.18 , 19. Heb. 9.15 . Joh. 3.16 . Rev. 22.6 . Rev. 1.5 . 1 Cor. 3.22 , 23. 1 Cor. 2.16 . Joh. 15.26 Rev. 22.18 , 19. Gal. 1.8 . 1 Cor. 11.24 . Prov. 5.19 . Gesner collected by Topsall ▪ p. 99. Pliny , lib. 8. cap. 32. Ibid. Topsall , p. 91. Pliny . Pliny . Topsal , p. 95. Pag. 91. Psal. 18.34 Isa. 35.6 . Wolfang . Franzius Hist. Animal . p. 66. Topsall out of Gesner , p. 102. Pliny , lib. 8. p. 213. Ibid. Pliny . Gesner . Pliny lib. 8. p. 214. Topsall , p. 100. Gesner . Wolf. Franz . Hist. Animal . p. 164 Ibidem . Pliny . Sextus . Gesner . Topsall , p. 103. Pliny . Dioscorides . Solinus . Isa. 53.2 . Gen. 49.21 Mat. 11.29 Heb. 4.13 . Isa 43.2 . Isa. 41.10 , 13 , 14. Prov. 8.31 . Ainsworth Zach 4.7 . Isa 40.4 . & 41.15 . Habak . 3.6 Exod. 33.21 , 22. Heb. 5.7 . Gen. 3.15 . Mat. 4.1 , 2 , 3 , 4. Col. 2.15 . Gen. 3.15 . 1 Joh. 3.8 . 1 Joh. 1. ●● . Pliny , lib. 8. p. 21 3. Rom. 16.20 . Cant. 8.14 Heb. 2.14 . Gal. 4 4. Heb. 10.5 . 1 Tim. 2.5 Joh. 10.36 Acts 4.12 . Prov. 8.35 ▪ 36. Joh. 8.24 . Rom 8.32 1 Cor. 3.23 Joh. 10.1 . Joh. 14 6. Psal. 49.7 , 8. Acts 4.12 . Acts 10.4 . 2 Tim. 1.10 . Psal. 46.4 . 2 Pet. 1 4. Joh. 20.31 Act. 10.43 . Act. 13.38 . Rom. 5.1 . Eph. 2.7 . Mal. 4.2 . Prov. 8.34 . Gen. ●●4 . 33 Exo. 25.40 Exo. 40.16 Mal. 1.6 . Isa. 43.10 . Psal. 89.19 Phil. 2.6 , 7 Luk. 22.27 Gen. 41.41 & 55 57. Joh. 1.16 . Col 1.19 . Col. 2.3 . Acts 20.28 Mat. 16.18 Zech. 6.12 . Mat. 13.2 , 37. Joh. 8.49 . Joh. 7.17 , 18. Luk. 22.42 . Joh. 12 . 4●● Joh. 15.10 Mat. 8.20 . Heb. 5.8 . Joh. 4.34 . Psal. 40.8 . Luk. 2.9 ▪ Joh. 3.34 . Joh. 12.50 Heb. 3.2 . Psal. 2.8 . Isa. 52.13 . Isa. 53.12 . Heb. 1.9 . Heb. 12.2 . Heb. 5.7 . 1 Joh. 5.7 . Joh. 17 . 1●● . Joh ▪ 14.30 Joh. 8.29 . Heb. 1.2 . Heb. 15.8 . Phil. 2.6 , 7 Joh. 13 4 , 5 Mat. 20 28 Phil. 2 5. Joh. 15.8 . Isa. 26.12 . John 13.14 , 15. Joh. 12.26 Phil. 2.8 . Judg. 14.14 . Venning . Topsall , p 366. 〈…〉 Gellius in his 〈◊〉 . Topsall's History of 〈◊〉 footed Beasts , p. 363. Corpora magnanimo satis est prostrasse Leon●● . Ovid. S●●xtus . Topsa●● , p. 3●●7 . 1 Cor. 1.24 . Isa. 9.6 . Isa. 62.1 . Col. 2.15 . Isa. 41.25 . Zeph. 1.14 Joel 2.1 . & 3.16 . Rev. 16.5 , 6. Rev. 18.6 . Psal. 10.13 , 14. 1 Sam. 15.2 , 3. Isa. 49.25 , 26. Mat. 25.38 , 39. Mat. 10.42 Mark 9 41. Isa. 53. James 4. Cum ●●iderent Israelitae illam , quasi quandam pruinam aut nivem circum castra passim jacere & albicare , quaesierint à se invicem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Clav. Script . in vocem . Hieron . Laurett . Sylva Alleg . &c. Exod. 16. 1 Tim. 3. Joh. 1.11 , 12. Heb. 10. Joh. 6. Rev. 1. 1 Pet. 2.22 Joh. 4.10 . Psal. 34.8 . Isa. 53. Phil. 2. Rev. 2.17 . Psal. 133.3 Rev. 1. 2 Cor. 5.17 . Heb. 13. Rivetus . Heb. 9 12 ▪ 24. Rev. 14.6 . Joh. 6.56 , 57. Joh. 5.24 . Joh. 6 . 5●● . 1 Kings 1.32 , 33 , &c. 2 Sam. 5. 1 Sam. 20.24 . Rom 13. Heb. 1.6 . Col. 1.15 . Heb ▪ 1.4 . Mat. 12.42 Prov. 8. Joh. 21.17 1 Cor. 1.24 Psal. 89.19 Psal. 43 7. Isa 61.1 . ●● Luke 2.11 . Mat. 25 31 ▪ Mat. 28.18 Mat. 28.18 , 19 , 20. Joh. 8.40 . Luk. 19.27 Eph. 1.25 . Col. 1.18 , 19. Rev. 1.18 . Luke 10.5 , 6. Heb. 2.9 . Rev. 3.21 . 1 Joh. 5.7 . 2 Cor. 5.20 Rev. 22.16 Prov. 8.15 , 16. Eph 4.9 , 10 Dan. 4.13 . Act. 12.23 Act. 7.59 . Mat. 9.6 . 1 Tim. 1.12 Eph. 3.8 . Dan. 4.31 , 32. Psal. 82.7 . Col. 1.16 . Col. 2 3. Psal. 2.6 . Col. 2.15 . Heb. 13.8 . Rev. 12. 1 Cor. 15. Rev. 1.18 . Heb. 1.8 . Psal. 80.17 Phil. 2.6 . 1 Cor. 15.47 . 1 Cor. 2.8 . 2 Tim. 3.8 Mat. 10.28 Rev. 6.16 . Psal. 2.12 . 1 Cor. 2.9 . Psal. 2 5. Rev. 6.16 . Is●● . 61.11 . Zech. 14.20 . Lev. 22.17 Heb. 5.4 . Num. 8.10 Exod. 29.7 Lev. 16.4 . Exod. 28.2 Exod. 29 6 Exo. 28.29 Exo. 28.36 Vers 38. Lev. 21.14 Heb. 8.3 . Lev 16.14 Moses and Aaron , p. 20. Numb . 10. 2 Chron. 29.22 . Mal. 2.7 . 2 Chron. 23 9 , 10 , 11 Num ▪ 5 28 Heb. 13.11 Rom. 1 . 1●● Heb. 2 ▪ 14 , 15. Heb. 7.26 , 28. Act. 13.33 . Psal. 110 4 Joh. 6.27 . Heb. 2.9 . Act. 10 38 Isa. 63.1 , 2 Jer. 23 5. Eph. 1.22 . Col. 1.18 . Rev. 19.8 . Heb. 7.25 . Joh. 10.3 . Goodwin's Moses and Aaron , p. 17. He 8.1.2 , 3 Isa. 53. Rev. 19.13 Heb. 1.2 . Heb. 9.28 . Heb. 10.22 Heb. 9.13 , 14. Heb. 12.22 , 24. Mat. 22.12 , 13. 1 Cor. 15.52 . Luk. 1.79 . Mat. 17.4 , 5. Rom. 7. See Mr. Burroughs Sp●●ts of the Godly , p. 43 , 44. Prov. 8.15 Rev. 5.10 . Eph. 4 11. Rev. 22.18 , 19. Acts 5.26 Heb. 9.24 . Heb. 9.12 . Rev. 8.3 . Mat. 6 8 , 9 , 10. Heb. 13.12 Heb. 7.27 , 28. Heb. ●● . 11 . Heb. 10.1 , 2. Vers. 3. Heb. 7.23 . Heb. 9.14 , 16 , 12. Heb. 7.22 . Heb. 7.28 . Heb. 7 26. Heb. 8.12 . Heb. 9.26 , 28. Heb. 10.14 Heb. 10.10 Heb. 7.19 . Heb. 9.14 . 1 Joh. 1.7 . Heb. 7.24 , 25. Heb. 9.12 . 1 Joh. 2.2 . Heb. 10. Heb. 7 25. chap. 2 17. chap. 4.15 . chap. 5.2 . Dr. Owen . Exod. 7.1 . 1 Sam. 10.1 . 1 King. 1.25 . 2 King. 5.13 . 1 Sam 12.23 . Mat. 13 37 Jer. 1.5 . 1 King. 19.16 . 2 Chron. 20.20 . Acts 10 43 Jer. 44.4 . Ezek. 38.17 . Dan. 9.6 . Amos 3.7 . Eph. 2.20 . Eph. 4. Jam. 5.10 . Acts 7.42 . Rom 16.26 . Heb. 1 ●● , 2. Joh. 14 . 2●● . Joh. 12.49 Rev. 1.1 . 1 Joh. 2. ●●0 Ma. 8.2 . Joh. 15 . 3●● Rev. 1.5 . Joh. 14.16 . John 17. v. 9 , 15 , 17 , 21. Joh. 1.11 . Heb. 3.2 . Heb. 1.9 . Luk. 4.18 . Isa. 40.11 . Isa. 55.4 . John 8. Jude Acts 3.22 , 23. Mat. 11.26 , 27. Mat. 7.29 . Mat. 3.17 . 1 Cor. 3.11 Joh. 5.39 . Rev. 22.18 , 19. Luke 21. Mat. 24. Mark 13. Rev. 1. 1 Pet. 1.11 1 Pet. 3.18 Zech. 1 5. Joh. 8.52 . Col. 2.9 . Joh. 1.45 . Heb. 2.3 . Mat. 11.27 Joh. 1.18 . Joh. 6.46 . Joh. 8.38 . Joh. 14.11 Joh. 15.24 Mat. 28.20 Mat. 1.23 . Mat. 10.15 Ezek. 34.2 1 Sam 17.36 , 37. Gen. 33.13 Luk. 15.5 , 6. Ezek. 34.4 . Luk. 2.8 . Rev. 7.3 , 4 Ezek. 9.4 . Isa. 40.11 . Psal. 23.1 , 2. Joh. 10.3 . Isa. 49.10 . Prov. 8.6 . Prov. 4.2 . Jer. 3.15 . Acts 2.47 . Eph. 3.21 . Heb. 10.25 Jer. 5.26 . Isa. 40 11. Isa. 3●● . 3 . Luke 15.1 , 2 , 3 , &c. Ezek. 34.18 . Mark 10.42 . Joh. 3.9 , 10. Col. 3.25 . Isa. 2●● . 3 . Jo●● . 17. Re●● . 15. 1 J●●h . 1.9 . Joh. 15.8 ▪ 1 Cor. 5.1 , 2 , 3. Tit. 3.10 . Mat. 25. Joh. 15.16 Rom. 1.4 . Phil. 2.6 . 1 Cor. 1.24 . Heb. 13.20 2 Pet. 5.4 . Psal. 103.3 Joh. 10.28 . Heb. 7.25 . Psal. 23 1. Cant. 1.7 . Leigh Crit. Sacr. p. 435. Jer. 33.15 . Isa. 11.1 . Acts 2.30 . Rev. 22.16 Rom. 1.3 . Mark 6.3 . Gen. 3.15 . Gen. 22.18 . Heb. 2.14 . Luk. 11.27 & 23.29 . Mat. 22.45 Rev. 22.16 Gal. 4.4 . Heb. 2.16 . Acts 4.12 . Rom. 9.31 , 32. Rom. 10.14 . Eph ▪ 2.14 . Mat. 11.28 , 29. Eph. 2.14 . Isa. 57.14 . Hos. 14.9 . Mat. 11.28 , 29. Acts 4.12 . Joh. 8.56 . Heb. 10.20 Mat. 11.30 Joh. 14.11 . 1 Joh. 5.7 . Heb. 10 . 2●● Jude 3. Luk 6.47 . Mat. 7.24 . Isa. 22.16 . Isa. 42.16 . Jer. 48.28 . Num. 23.9 1 Sam. 13.6 . Psal. 81.16 Job 29.6 . Deut. 32.13 . Mat. 16. 1 Cor. Rom. 8.36 Psal. 90.1 . & 91.9 . 1 Joh 4. Psal. 89.26 & 94.22 . 2 Pet. 1.4 . Psal. 19 10 Rev. 22.1 . Venning . Gen. 7.11 . Isa. 41.18 . Psal. 104.10 . Eccles. 2.6 . Jam. 3.12 . Rev. 22.1 . Jer. 2.13 . Psal. 36.9 . J●●h . 1.14 , 16. Eph. 1 22 , 23. Zech. 13. ●● . Rev. 2●● . 17 1 Cor. 2.14 . Jam. 4.6 . Isa. 54.1 . Rev. 22.1 , 2. Ainsworth Cant. 4.15 . Psal. 16.11 Psal. 36.8 , 9. 1 J●●h . 1 7. Zech. 13.1 . Joh. 7.37 . Col. 3 . 3●● . Joh. 4.14 . What is meant by thirsting no more , is opened elsewhere . Heb. 1.3 . Joh. 17. Rev. 15. Isa. 53.4 , 5. Rom. 3.24 1 Cor. 1.2 . Eph. 1.21 . 1 Cor. 11.3 Acts 4.11 . Eph. 1.22 . Col. 1.18 . Gen. 3 17 Gen. 40.16 Gen. 42 38 Gen. 48.18 Lev. 31.10 Num. 6.7 . Ezek. 29.6 . Psal. 21.3 . 2 Kin. 6.31 Judg. 5.26 Rev. 4.4 , 15 , 24 , 29 , 33. 1 Sam. 4.12 . Heb. 1.9 . Psal. 82.7 . Joh. 1.14 . Col. 1.19 . Col. 2.19 . Joh. 1.16 . Mat. 28.18 . Phil. 4.13 . Isa. 53.6 Isa. 53 , 3 , 4. Eph. 3.15 . Heb. 2.7 ▪ 9 Luk. 19.41 Cant. 5 . 1●● Joh. 14. Joh. 16. Joh. 17. Acts 19 ▪ Rev. 1.5 . 1 Pet. 1.8 . Rom. 8.28 . Gen. 3.15 . 1 J●●h . 3.2 Mat. 11.8 . Z●●ph . 1.8 . Isa. 61.10 , 11. Luk. 15.22 . Rev. 3.17 . Rom. 3.12 . Psal. 45.13 , 14. Mat. 7.13 , 14. Luk. 12.22 . Eph. 4.22 , 23 , 24. Col. 3.8 . Acts 24 ▪ 16. Eph. 6 22. 2 Cor. 3.6 . Ps●●l . 119.11 . Rom. ●● 13 2 Cor. 5.17 . Prov. 12.26 . 1 Cor. 4 9 , 10. Joh. 13.35 . Joh. 15 19. Ti●● . 2.14 . Joh. 3.36 . Heb. 12.14 2 Cor. 7.10 . Joh. 16.20 . 1 Pet. 5.5 . Isa. 61.10 , 11. 2 Cor. 6.10 . 1 Thes. 5.16 . Phil. 4.4 . 1 Pet. 3.4 . Heb. 5.14 . 2 Cor. 7.1 . Gal. 4.18 . Mat. 25.9 . Rev. 2.25 . See Christ the Saints Wedding-Garment . Rev. 3.4 . Rev. 16.15 Liegh . Gent. in Harm . Christus vocatur Agnus propter immolationem pro peccatis totius mundi factam , quam ut Typi praefigurarunt Agni in V. T. immolait ; tum propter mansu●●tudinem , patientiam , innocentiam , beneficentiam , &c. Glassius . 2 Sam. 12.3 , 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chesitah , Nummus , sexta pars Denarii , Gen. 33.19 . Job 42.11 . Josh. 24.32 . Nummus agni imagine signatus , doth signify both Money and a Lamb. Liegh Crit. Sac. Liegh Crit. Sacr. Job 42.12 Heb. 7.26 . Mat. 4.2 , 3. Mat. 2.14 . Mat. 11.2 . Heb. 12.3 . Mat 26.53 Mat. 26.63 Isa. 53.7 . Prov. 8.30 . Isa. 42.1 . Heb. 10.7 . John 10.15 , 17 , 18. Phil. 2.7 , 8 Joh. 6.55 . Heb. 7.26 . 1 Pet. 1.1 , 17 , 18 , 19. Heb 7.27 . Heb. 12.24 1 Cor. 1.30 . Isa. 45.24 . Jer. 23.6 . & 33.16 . Rev. 19.8 . Col. 3.3 . Phil. 2.5 . Rom. 12.19 . 1 Pet. 3.9 . Pliny , lib. 9. cap. 35. Reperiuntur in conchis marinis , ex Rore caelesti certo anni tempore hausto producta , vel potius nata . Pliny lib. 9. cap. 35. Pliny , lib. 9. cap. 35. Scultet . Exercitat . Evang. lib. 2. c. 41. Luk. 1.35 . Eccles. 2.4 . Cant. 3.2 . Job 28.18 . Phil. 3.8 . Rom. 1 . 1●● Heb. 1.3 . Prov. 12.26 , 1 Tim. 2.5 ▪ Mat. 28. Prov. 27.9 . Amos 6.6 . Isa. 1.6 . Psal. 104.15 . Mat. 26 7. Rev. 8.3 , 4. Heb. 1.9 . Isa. 61.3 . Psal. 4.7 ▪ Cant. 1.4 . Joh. 12.32 Jer. 31.3 ▪ Eph. 5.27 . 1 Cor. 1.24 . Prov. 3. ●●5 . Eph 6 ●●0 . Heb. 12. ●●2 Psal. 31.24 2 Cor. 2●● 14 , 15. 2 Cor. 2.14 . Col. 2 3. Jo●● . 1.14 , 16. Eccles. 10.1 . Esth. 2.12 . See Roberson . Heb. 1 ●● . Heb. 7.3 . & cap. 13.8 . 1 Pet. 3.4 . Ezek. 16.13 , 14. Mat. 8.2 . Mat. 13.31 . Isa. 9.6 . Zech. 4.12 . Prov. 15.8 . Prov. 21.27 . 2 Sam. 15.37 . 2 Kings 4.5 . Job 16.17 . Lev. 19.17 Psal : 141.5 Gen. 45. Acts 23.14 , 20 , &c. Joh. 10 27 Joh. 13.18 1 Cor. 6.17 . Eph. 2.14 , 15 , 16. compared Cant. 2.14 1 Joh 1.7 . Joh. 13.1 . Joh. 17.3 . Isa. 63.9 . Heb. 4.15 . Zech. 2.8 . Acts 9.4 , 5. Isa. 51.22 , 23. Phil. 3.8 , 9 , 10. Psal. 139.17 . Jer. 29.11 . Isa. 40.11 . Cant. 2.14 Joh 13.23 . Psal. 25.14 . Cant. 4.10 . Cant. 5.1 , 2. Job 10.12 . Mark 10.51 . Psal. 119.67 , 71. Rev. 3.1 , 2. Psal. 49.19 . Psal. 16.7 . Psal. 73.25 Heb. 12.8 . See Comforter . Joh. 13.1 . 2 Tim 4.17 . Heb. 2.16 . 1 Joh. 3.1 . 1 Cor. 2.10 Rom. 5.5 , 6. Isa. 49.15 , 16. Heb. 13.5 , 6. Psal. 40.17 1 King. 9 3 Mat. 28. ult . Job 23.10 2 Pet. 2 9. Mar. 28.18 , 19. Acts 8.10 . 1 Cor. 1.24 . Joh. 11.33 Rom. 8.33 Acts 16.25 , 26. Job 22 . 2●● . Job . 11.42 Psal. 142.2 Prov. 18.24 . 2 Chron. 24.22 . Mat. 5.16 . Prov. 27. ●● Hieron . Trag. lib. de S●●irp . Hieron . Trag. 2 Chron. 27.29 . Isa. 11.1 . Cant. 5.10 Isa. 63.2 . See Precious Ointment . Cant. 1.3 . Psal. 45.2 . Cant. 5.10 Isa. 53.2 , 4.5 . Isa. 55 1. Rev. 22.1 . Ze●●h . 13 ●● . Psal. 23.2 . Heb. 13.8 . Joh. 3.16 . Col. 2.3 . Isa. 50.4 . Zeck . 13.7 . Psal. 80.15 . Gal. 4.4 . Heb. 5.4 . 1 Joh. 2.1 , 2. Joh. 17.6 , 11. 1 Joh. 2.1 . Mat. 4 8. Isa. 9.6 . Joh. 5.14 . Joh. 12.49 . Prov. 8.20 . Joh. 7.46 . Joh. 14.13 . Joh. 16.24 . Joh. 17.24 . Luke 22.32 . Joh. 11.42 Mat. 11.28 2 Tim. 1.13 . Joh. 17.20 . Isa. 53.12 . Prov. 8.30 . Joh. 1.18 . Luk. 2. ●● . Rom. 11.35 . Isa. 55.1 . Luk. 1.53 . Mat. 4.3 ▪ 4 , 8 , 9. Rev. 5.5 , 6. Rom. 5.7 . Gal. 3.13 . Joh. 17.4 . Rom. 3 26. Joh. 17.17 , 21 , 24. Rom. 8.38 . Joh. 3.40 . Luk. 19.41 , 42. Mat. 23.37 . Hos. 4.17 . Jer. 8.20 . Acts 10.42 . Joh. 5.22 . Acts 17.31 . Joh. 17.20 . Joh. 5.24 . Rom. 8.1 Joh. 17.9 . 2 Sam. 25.4 , 5. Luk. 10.42 Rom. 8.33 , 34. Mat. 4.11 . Zech. 3.2 . Job 38.7 ▪ 1 Pet. 1.12 Mat. 3.17 . Prov. 1.20 , 21 , 22. Isa. 49.6 . Heb. 7.25 . Joh. 5.40 . 1 Joh. 2.1 , 2. Acts 20. 1 Cor. 9.17 2 Cor. 6.8 . 2 Tim. 4. Acts 10.38 . Joh. 8.16 . Joh. 18.37 . Luk. 4.18 . Joh. 3.34 . Jo●● . 17. ●● Joh. 9.4 . Luk. 13.32 H●●b . 12.3 . Heb. 12.2 . 1 Cor. 3.9 1 P●● . 5.3 . Isa. 7.14 . M●●t . 1.23 . 1 Cor 15.47 . Joh 1 . 1●● . Jo●● . 3.34 . Heb. 9 14. Joh 14.30 Heb. 7.26 . Rom. 9.5 . Joh. 20.28 Heb. 5.9 . Psal. 78.19 Luke 2.11 . Heb. 2.3 . ●● Cor. 8.9 Heb. 3.1 . Joh. 7 46. Mat. 7.29 . Mat. 17.5 . Heb. 11.25 Prov. 27.7 . Heb. 10 5. Mat. 11.28 , 29. Joh. 1.15 . Mat. 19.17 . Col. 2.6 . Joh. 4.10 . Joh. 1.11 . 1 Tim. 1.15 . Act. 13 47. Luk. 14.24 . 1 Pet. 2.7 . Rom. 5.6 . Joh. 8.2 ▪ Phil 4 13. Joh. 15.5 . Acts 4.12 . Song 5.10 . Prov. 3.13 , 14 , 15. Psal. 73.25 Acts 20.24 Heb. 11.24 , 25 , 26. Psal. 34.8 . Joh. 6.53 . Prov. Mat. Joh. Phil. 2 Thes. 3.10 . Joh. 6.27 . Rev. 3.17 . Joh. 3.36 . Mat 15.25 , 26 , 27 , 28. Rev. Heb. Joh. 6. Joh. 6. Joh. Prov. 8. John 1. Joh. 5.24 . Mat. 6. * Sol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd solus appareat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psal. 19.4 . Jer. 7.18 . Gen. 1.16 . Of the Motions of the Sun. The Operations of the Sun. Job 30.11 Eccl. 11.7 . 1 Tim. 2.5 Joh. 1.14 . Psal. 45.2 . Heb. 1.3 . 1 Pet. 3 10 Cant. 5 10 Heb. 4 13. Heb. 7.25 . Joh. 1.16 . Joh. 10.10 . Joh. 8.12 . Mark 16.15 . Mat. 28.18 Heb. 1.2 . Joh. 17.2 . Eph. 1.22 . Col. 2.10 . Eph. 1.21 . Mat 5.14 . Joh. 1 9. Isa. 9.6 . 1 Tim 3.16 . Eph. 1.20 . Psal. 8.10 . Cant. 2.8 , 9. Rom. 8.34 Heb. 7.25 . Psal. 77 . 1●● Joh. 12. ●●9 Luk. 22.42 Col. 2.3 . Eph. 3 19. Acts 9.18 . Isa. 60.1 , 3 , 4 , 5 , 19 , 20. & 62.2 . Heb. 4.13 . Psal. 139.7 ▪ 8. Isa 61.1 . & 53.5 . Mat. 9.20 . Joh. 3.5 . Gal. 5.22 . Eph. 2.1 . Joh. 5.28 . 1 Thess. 4.16 . Joh. 14.16 Joh. 11.25 Joh. 1.4 , 5 , 9. Psal. 27.4 . Cant. 3.2 . Psal. 63.2 , 3. Cant. 5.6 . Luke 22.61 , 62. Act. 2.37 . Act. 16.29 , 30. 2 Cor. 2.15 , 16. Act. 24.25 ▪ Heb. 10.7 . Mat. 13.30 Rom. 9.22 Joh. 1.3 . Cant. 1.6 . Rev. 1.8 . Mat. 20.30 Isa. 8.8 . Mat. 13.6 . Col. 3.3 , 4. Amos 8.9 . Caryl o●● Job 29.19 . Jo●● . 5.26 . Rom. 11. Col. 3.3 . Joh. 15.5 . Mat. 13.16 Col. 3.3 . Mat. 4.5 , 6 Rom. 11. 1 Joh. 3.3 . Job 14.8 . Heb. 9.24 . Heb. 13.8 . Isa. 9.6 . 1 Joh. 5.20 Jude 25. Rom. 9.5 . Joh. 1.2 , 3. Heb. 1.10 . Joh. 21.17 Mat. 9.1 , 2 , 4. Mark 2.5 , 6 , 7. Luk. 5.21 . Zech. 2.19 . Joh. 10.16 1 Cor. 4.7 . Joh. 5.23 . See the Metaphor where the Word is compared to Light. Joh. 14.19 Joh. 1.16 . * A Vine , in Latine , Vitis , quia lenta , because flexible , from Vi●●o●● , to bind with Twigs ; or as Scaliger says , ex ferendo Vino , because it bears Wine . 'T is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , una , cum , together , with ; of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ham , cum , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in the Ioniam Dialect signifies Wine . 'T is called in Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kerem , a Vine or Vineyard ; or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gephe●● , &c. Ezek. 17.8 Jer. 2.21 . Psal. 80.9 . Rom. 17.17 . Plin. l. 14. c. 4. Psal. 128.3 . Psal. 104.15 . Prov. 31.6 , 7. Isa. 24.11 . 1 Tim. 5.23 . Luk. 10.34 . Hieron . Tragu●● in his Com. de Stirp . l. 3. p. 1059. Plin. l. 14.1 . Mat. 8.20 . Joh. 18.36 . Isa. 53.2 , 3. Phil. 2.9 . Heb. 1.14 . Heb. 1.6 . Luk. 2.52 . Luk. 2.46 , 47. Col. 1.19 . Joh. 1.14 . Joh. 15.6 . Acts 10.38 . 1 Cor. 13. Dan. 9.24 . Hos. 14.8 . Cant. 2.1 . Eph. 2.1 , 5 , 6. Psal. 34.8 . 2 Thes. 2.17 . Rom. 1.5 . Rom. 5.11 . 2 Cor. 4.1 . Eph. 2 5 , 8. Psal. 103.4 Cant. 2.3 . Isa. 32.2 . 2 Sam. 22.2 , 3 , 4. Isa. 53.5 . Lam. 3.22 . Luk. 19.41 Mark 3.4 . Mat. 26.38 . Isa. 53.7 . Luk. 22.44 Rev. 3. ●●8 . Joh. 6.51 . Heb. 10.5 . Joh. 15 . 1●● Heb. 13.8 . Jam. 1.17 . Mat. 5 6. Mat. 11.28 . Isa. 55.1 . Jo●● . 15.4 . Joh. 25.5 . Zech. 2.8 . Tagus p. 793. Plin. lib. 21. c. 5. c. 21. p. 5. Rev. 19.8 . Rev. 3.4 . Cant. 1.5 . Pliny , lib. 17. c. 546. Joh. 1. ●● ▪ ●●6 . Joh. 1.16 . Cant. 2.3 . Joh. 1.14 . Psal. 1.19 . Prov. 25.11 . Isa. 53.2 . Cant. 2.5 . Psal. 17.8 . Isa 4.6 . Isa. 25.4 . Isa. 32.2 . Psal. 57 . 1●● Psal. 91.1 . Rev. 22.1 . Heb. 13.8 . Joh. 55.1 . Rev. 2.2 . Joh. 7.37 . Motive . Dan. 4.12 . 1 Tim. 6.15 . 1 Cor. 1.24 . Rom. 8.6 . Eph. 2.13 , 14 , 16. Col 1.19 . & 2.3 . Rom. 3.24 , 26. Acts 4.28 . Acts 2.23 . Rev. 1●● . Heb. 10 8. Joh. 12.49 Joh. 6.36 . Gal. 4.4 . Mat. 10.40 Luk. 10.16 Joh. 5.22 , 23. Joh. 7.16 . Joh. 10.17 , 18. 2 Cor. 5.19 . Rom. 5 10 Eph. 2.16 , 17. Col. 1.21 , 22. Mark 1.15 ▪ & 16.16 . Mat. 11.21 , 22. Mark 1.15 ▪ Mark 16.16 . Mat. 11.28 . Isa. 45.22 . Rev. 22.17 ▪ Luk. 19.41 , 42. Mat. 23.37 . Luk. 13.34 . Luk. 22.43 Heb. 1.6 ▪ Eph. 2.18 . Heb. 4.16 . Eph. 1.20 . Joh. 3 36. Mat. 10.14 Heb. 10.26 , 27. Rev. 5.9 , 10 , 12 , 13 , 14. Phil. 2.6 , 7. Heb. 1.3 . Isa. 53.5 , 6 , 7. Joh. 5.24 . Joh. 3.17 . Luk. 2.12 ▪ Phil. 2.6 , 7 , 8. Heb. 10.14 . 2 Sam. 23.5 . Heb. 6.16 , 17. Luk. 19.42 . Some Motives . Job 9.4 . Psal. 90.11 Isa. 55.9 . Isa. 1.24 . 2 Cor. 6.2 . Isa. 55.3 , 4. Jer. 50.45 . Tit. 1.2 . Joh. 12.48 Joh. 14.10 . Joh. 3.4 . Joh. 18. Mark 16.16 . Joh. 5.10 . Rev. 22.19 . Acts 20.27 . Joh. 14.6 J●●h . 1.17 . Rom. 2.15 , 1●● . M●●t . ●● . 15 . Joh. 1.1 , 2. Prov. 8.24 . Joh. 5.20 . Joh. 8.38 . Heb. 1.1 . Heb. 2.2 , 3. 1 Pet 5.12 Joh. 20 29 Rom. 8.16 , 17. Luk 9.26 . Heb. 12 25. 1 Kings ●● . 50 . 1 Kings 2.14 . E●●od . 29.12 . & 30.10 . E●●od . 27.2 Heb. 9.14 . 1 Joh. 2.2 , 3. Col. 3.17 . Rev. 8.4 . Heb. 9.26 . Heb. 13.12 Rev. 8.3 , 4 , 5. Ainsw . Heb. 1.2 . Col. 2.3 . Joh. 1.14 , 16. Mat. 28.18 , 19 , 20. 1 Cor. 15.27 . Rev. 4 . 1●● . Psal. 2.8 ▪ Rom. 14.9 . Phil. 2.10 ▪ 11. Dr. Owen on Heb. 7. ●● Mat. 12 . 5●● Luk 1.32 ▪ 33. Acts 2.36 . cap. 4.11 . cap. 5.30 , 31. Rev. 11 . 1●● Dr. Owen . Psal. 2.2 , 3 , 4 , 5 , 6. Phil. 2.15 . Psal. 2.9 . Mat. 7.27 . Heb. 3.4 . Isa. 28.16 . Gen. 3.15 ▪ Mat. 16.18 . 1 Co. 10 ▪ 4. Isa. 28.16 . Isa. 28.16 . Mat. 7.27 . 1 Cor. 3.11 . Joh. 8.22 . 1 Pet. 2.4 , 5 , 6 , 7. Eph. 2.20 , 21 , 22. 1 Co. 1.30 Isa 45 24. Eph. 6 10. Joh. 15.7 . Psal. 89.3 . G●●l . 3.16 . Eph. 2 , 13 , 14 , 15 , 16. Rom. 5.10 2 Cor. 1.20 2 Cor. 5.18 , 19. Rom. 5.10 , 11. Col. 1.20 , 21. Isa. 28.16 . 1 Pet. 2.4 , 5. Col. 2.19 . Joh. 14.19 . Rom. 3.2 1 Pet. 2.6 . Isa 28.16 . Rev. 21.18 1 Cor. 3.11 ▪ Heb. 12.28 . 2 Tim. 1.12 . Joh. 1.9 . Mat. 5 20. Mat. 3.9 . Mat. 25.1 , 2 , 3 , 4 , 5. Exod. 34.6 , 7. See Mr. Tillingh . Col 2.9 . Eph. 2.21 , 22. Job 1.19 . Isa. 22.21 , 22 , 23 , 24. Eph. 2.14 , 15. Mat. 11.28 Psal. 32.7 . Psal. 140.4 Psal. 45.2 . Ezek. 16.14 . 1 Pet. 2.5 . 1 Pet. 2.6 . Mat. 13 , 4●● Joh. 1.14 , 16. Heb. 1.9 . Rev. 5.11 , 12. Phil. 3.8 , 9 , 10. Cant. 5.10 Heb. 13.8 . Isa. 54.11 , 12. Joh. 5.23 . Ezek. 33.31 . Mat. 19.22 Mat. 6.21 . Phil. 3.8.9 , 10. Eph. 1.4 . & 5.11 . Rom. 3.5 . Luk. 2.47 . Eph. 4.6 . 1 Cor. 15.47 . Joh. 1.14 . Joh. 1.1 , 2. Isa. 50.4 . Acts 2.34 . Psal. 89.19 . Eph. 1.20 . Heb. 12.2 . & 8.1 . Joh. 1.18 . 1 Tim. 6.16 . Zach. 13.7 . 1 Cor. 11.3 . Col. 2.10 . Joh. 5.28 . Rom. 5.2 . Psal. 73.25 Joh. 17.16 . & v. 5. Psal. 16.7 . Joh. 5.14 . Rev. 3.18 . Joh. 6.3 , 7 ▪ &c. to the End. Joh. 14.15 . Mat. 9. from v. 1 , to v. 9. Joh. 5.16 . Luk. 22.32 2 Cor. 12.9 . Rev. 12.9 . 1 Joh. 3.8 . Bern. de pass . Dom. cap. 5. Mat. 23.3 . Luke . 19.41 , 42. Mat. 4.6 , 8 Isa. 53.4 . Mat. 26.30 . Luke 22.44 . Heb 4.15 . Luk. 19.42 . Ezek. 18.31 . Isa. 65.2 . Mat. 11.28 , 29. 1 Tim. 2.2 , 3 , 4. Ezek. 18.31 , 32. Isa. 55.1 . Joh. 6.27 . Joh. 6.55 . Phil. 2.6 , 7 ▪ Joh. 17.12 . Joh. 10.28 . Isa. 48.14 , 15 , 16. Hos. 13.9 . Gen. 49.10 . Phil. 2.7 . Mark 3.25 . Isa. 63.5 . Heb. 10.7 . Heb. 3.6 . 1 Cor. 1.24 . Joh. 8.42 . Mat. 10.5 . Luk. 6.15 . Acts 1.3 . Rev. 21.27 Rev. 20 ●●2 . Joh. 10.3 . Mat. 5.1 . Mat. 13.1 . Mat. 5.4 , 5 , 6. 1 Tim. 1.20 . Isa. 55.4 . Eph. 1.21 , 22. Joh. 13.1 . Mat. 28.20 Joh. 12.26 Mat. 28.20 Eph. 6.12 . Mat. 4.5 , 6 , 7. Eph. 6.14 , 15 , 16 , 17. See the nature of the Christian Armour under the Head of Metaphors relating to the Graces of the Spirit . Heb. 12.2 . Joh. 14 ▪ 16. Joh. 17.11 , 12 , 13 , 14 , 15 , 20. Joh. 17.11 , 15. Eph. 4.11 . 1 Tim. 1.12 . 1 Tim. 3.6 ▪ 1 Cor. 4.9 ▪ Isa. 9.6 . Joh. 1.3 . Rev. 5.3 , 4. 1 Cor. 5.5 . Heb. 1.9 . Joh. 5.23 . Prov. 1.23 . Mat. 23. Rev. 16.5 , 6. Rev. 14.19 , 20. Ezek. 39.12 . Eph. 4.9 . Col. 2.15 . Psal. 149.8 , 9. 1 Cor. 15 ▪ 24 , 28. Pliny li. 33. p. 465. The Lord Bacon's Natural Hist. p. 224. Plin. lib. 33. c. 465. Lam. 4.2 ▪ Job 25.4 . Mat. 15.19 Prov. 17.3 . Isa. 48.10 . Jer. 9.7 . Job 23.16 . 1 Pet. 1.7 . 1 Pet. 4 . 1●● 1 Cor. 6.11 . Heb. 12.8 , 9 , 10. Job 23.10 Isa. 27.7 , 8 Psal. 60.8 . Psal. 37.20 . Psal. 68 2. Mal. 3.2 , 3. 1 Joh. 1.7 . Isa. 27.9 . Mal. 3.18 . Heb. 12. Ainsworth Wilson . Deut. 32.11 , 12. Eze●● . 29.3 Rev. 12.14 Exod. 9.4 . Deut. 32.11 , 12. Ainsworth See Caryl on Job 39.30 . Plin. lib. 10. c. 3. Job 39.27 . Pliny . Deut. 28.49 . Job 9.25 . 2 Sam. 1.23 . Job 8.1 . Pliny , lib. 10. cap. 4. Ezek. 17.3 Deut. 32.11 , 12. Job 39.27 , 28. Wolfang , Frantz . Hist Animal . de Aquil. p. 325 , 338. Prov. 30. Aelian . l. 14. c. 14. See Caryl on Job 39. Rev. 1 5. Rev. 19.16 Psal. 89.19 Eph. 4.10 . Heb. 7.26 . Gen. 3.15 . Mal. 4.2 . Exod. 19.14 . Isa. 46.3 , 4. Isa. 33.16 . Psal. 57.1 . Rev. 6.18 . Psal. 2.10 , 12 ▪ Job 11.17 Eph. 3 . 1●● . Phil. 2.5 , 6 1 Pet. 1.16 Col. 3.1 . Isa. 40 , 31. Joh. 21.15 Joh. 6. Rev. 1.18 ▪ Isa. 9.6 . Psal. 57.1 . Psal. 45.9 . Prov. 7.17 . Mat 2. Joh 19.39 , 40. Plin. lib. 12. cap. 16. Plin. lib. 12. Ainsworth 1 Sam. 25.29 . Cant. 3.6 . Rev. 8.4 , 5 Isa. 1.5 , 6 , 7. Ezek. ●●6 . 14 . Eph. 5.27 . Isa. 53.5 . Joh. 2 20. Heb. 1.9 . Pliny . Heb. 13.8 . Rev. 5.12 , 13. Jansen . in Conc. Evang. Gen. 3.21 . Gen. 1.27 . Psal. 51.5 . Rom. 7.17 , 18. Rom. 3.25 Exod. 25.17 , 18 , 20.21 . Guild , Moses unvailed p. 101. Mr. Robinson's Christ all in all . p. 45. Isa. 64 6. Ezek. 16.12 . Isa. 45.24 . Isa. 61.10 . Rom. 8. Mat. 1●● 29. Phil. 3.8 , 9.10 . Ezek. 16.10 , 11 , 12 , 13 , 14. Isa. 61.10 , 11. 2 Cor. 6.10 1 Thes. 5.16 . Rev. 7.9 . Rev. 12.1 . Mal. 4.2 . Luk. 15.22 Col. 3.11 . Psal. Rom. 13.11 , 12. Heb. 1.3 . Mat. 4.5 . Mat. 21.38 Mat. 8.29 . Heb. 13 5. Rev. 14.1 , 4. Rev. 7.17 . Mat. 11.28 , 29. Act. 13.39 . Phil. 2.9 . Mat. 1.21 . Acts 4.26 . Joh. 6.59 . Psal. 4.5 . 1 Joh. 5.20 . Act. 13.15 . Rev. 1.5 . 2 Tim. 1.10 . Heb. 1.4 . Rev. 1.8 . Heb. 12.2 . Heb. 10.37 . Rev. 1.7 . Mat. 24.30 Act. 9.5 . Mat. 16.18 Isa. 9.7 . Rev. 22.16 Psal. 102.25 . Phil. 2.6 , 7. Heb. 1.3 . Joh. 8.12 . Joh. 1.5 . Isa. 60.20 . Heb. 12. Psal. 102.25 , 26 , 27. Heb. 13.8 . Heb. 3.8 . Act. 16 ▪ 32. Joh. 3.12 . Prov. 4.18 . 2 Pet. 1.19 2 Thess. 1 ▪ 7 , 8. Mat. 24.37 Rev. 6.16 , 17. Mat. 25.8 . 2 Pet. 3.10 . Jude v. 14 , 15. Mark 13.35 , 36 , 37. Luke 21.34 36. Mat. 25.20 & 24.44 . See Lieghs Crit. Sacr. on the Word . Mat. 25 32 2 Cor. 5.10 . Rev. 20.12 , 13. 1 Cor. 1.24 . Mat. chap. 5 , 6 , 7. Joh. 8.7 . Joh. 3.3 . Mat. 26 64 Rev 6.16 ▪ ●●7 . Rom. 7.12 Rev. 22 . 1●● Joh. 5.22 . Act. 13.31 . Heb. 9.27 . Mat. 10.15 Joh. 5.28 . 1 Cor. 15. Act 24.15 2 Cor. 5.10 . Rev. 20.12 Mal. 3.5 . Joh. 5.45 . Rom. 2.16 Eccles. 12. ult . Jude 15. Heb. 13.4 . Mat. 25.41 , 42. Rom. 2.16 Rom. 2.15 Isa. 63 2. Rev. 1 13 , 14. Ma●● . 25.31 Zech. 14. Psal. 1.5 . Mat. 5. from 41 , to the end . Mat. 25 . 4●● Mat. 22 . 1●● 1 Cor. 6.9 , 10. Luk. 13.3 , 5 Rev. 21.8 . Heb. 2.3 . Mat. 25 34 Rom. 3.25 . c. 8.33 , 34. Rom. 3.13 . See more where Sin is compared to a Serpent . Joh. 12.34 . Meses unvailed p. 85. Heb. 7 26 , 27. A●●nsw . Guild . Ainswer . 1 Cor. 1.22 , 23. Mark 5.28 Luk. 5.12 . Mark 9.22 Job . 3.16 . 1 Joh. 3.1 . 1 King. 18.4 . Heb. 13.8 . Heb. 1.2 , 3 Col. 1.16 . Prov. 8. Mat. 28.18 , 19. Col. 2.17 . Col. 1.19 , 20. Eph. 2.15 . 2 Cor. 5.21 . Isa. 57 ▪ 6. Jer. 33.16 . Isa. 45.24 . 1 Tim. 1.7 1 Cor. 1.1 Rev. 1.5 . Eph. 1.6 . Acts 4.12 . Eph. 2.1 . Phil. 1.29 . Rom. 5.3 , 6. Joh. 1.16 . Heb. 12 2. 1 Cor. 1. Eph. 3.8 . 1 Cor. 3.7 Rom. 6. Joh. 10.10 Joh. 14.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 3.17 . Mat. 11.28 , 29. Phil. 3.8 . Gal. 2.20 . Rom. 9●● . Phil. 2.9 , 10. Job 2.12 , 13. Job 16.5 . Psal. 73.14 Joh. 16 . 2●● Mat. 28.19 Joh. 15.7 . Acts 5.3 , 4 2 Cor. 7.7 Jo●● . Joh. 16.7 . Joh. 14.26 Joh. 16. ●●5 Heb. 12. Job 23. Job 19 . 1●● 2 Cor. 4 . 1●● 1 Pet. 1.7 . Isa. 61.2 , 3 ▪ Luk. 16. Rom 8.26 Eph. 4.30 . Rom. 8.26 , 27. Psal. 239.23 . Jer. 17.10 . Rom. 8.27.26 . 1 Cor. 2.10 . Eph. 4.30 . 2 Thes. 2.16 . 2 Cor. 4.8 . Isa ●●7 . 18 . Lam. 1 . 1●● . Isa 40.28 . Psal. 138 ▪ 7. Hos. 2.4 . Mat. 25.3 . Isa. 33.14 . Psal. 125.5 Rev. 14.9 , 10 , 11. Joh. 3.8 . See Pliny , lib. 2. cap. 19. See Pliny ; also Speculum Mundi , p. 173. 1 Cor. 2.14 . Eph. 6.16 . Eph. 1.18 . Acts ▪ 2.36 , 37. 1 Cor. 2.10 . Heb. 4 . 1●● . Col. 1 . 1●● . See Garden . 1 Cor. 12 ▪ 11. Gal. 1.16 . Rom. 8.5 . Ezek. 7.10 Isa. 40.6 , 7. Joh. 4.24 . Mat. 3.12 . 1 King. 19.11 . Prov. 11.19 . Prov. 25.14 . Eccles. 11.4 . Eph. 3.17 . Col. 2.7 . Cant. 4. ult . Psal. 84 . 1●● Joh. 14.17 Mat. 18.20 . 1 Cor. 12.3 Luk. Gal. 5.22 . Eph. 4.14 . Plin. lib. 23. p. 160. Isa. 1.6 . Luk. 10.34 Vening . Plin. p. 432. Plin. lib. 23. p. 162. Plin. lib. 23. p. 162. Levit. 14.17 , 18. Acts 2.3 . 1 Thes. 5.19 . Rev. 11.11 Joh. 14.19 . Eph. 1.17.18 . Rom. 8.26 . Isa. 25.6 . Isa. 58.11 . Ezek. 36.25 , 26 , 27. Joh. 6.63 . Joh. 15.3 . Mat. 25.8 , 10. Ezek. 16.14 . Ezek. 16.14 . Heb. 1.9 . Rev. 22.1 . Joh. 15.26 Rom. 12.2 . 1 Cor. 6.19 , 20. Gal. 5.22 , 23. Phil. 4.7 . Psal. 119.115 . Zech. 3.2 . Eph. 1.14 . 1 Cor. 12.7 . Gal. 5.22 . Gal. 5.25 . 2 Tim. 4.8 1 Pet. 1.5 . Rev. 2.10 . 1 Tim. 4. ●● Joh. 10 . 2●● 1 Cor. 6.19 , 20. H●●b . 6. Luk. ●●2 . 31 Eph. 1.13 . Prov. 1.23 . 2 Cor. 3 3. 2 Cor. 4.7 . Wilson . See Caryl on Job 36.14 . Psal. 22.14 2 Cor. 1.22 Eph. 1.13 . Acts 5.3 . 2 Tim. 2.19 . Rom. 9. Mark 16.20 . Heb. 2.3 , 4 Ezek. 9.4 . Rev. 7.3 . Rev. 9.4 . Rev. 8.16 . Eph. 4.30 ▪ Rom. 8.5 . 2 Co. 3 18 Phil. 3.9 , 10 , 11 , 12. Joh. 15.26 Rev. 22.1 . Rev. 22. Isa. 55.1 . Rom. 8.27 Joh. 3 ▪ 5. Gal. 5.26 . 1 Cor. 6.11 Exod. 20.24 . Acts 2.1 , 2 , 3. Isa. 27.12 . Isa. 30.25 . Isa. 40.19 , 20. Psal. 46.4 . Acts 9.6 . Zech 4.6 . Isa. 59. ●● . Ps●●l . 1.3 . Isa. 44.4 . Jer. 17 7 , 8 Gal. 5.22 . Gen. 6. 1 Cor. 4.7 . Rev. 22.1 . 1 Cor. 6.11 . Joh. 4.13 , 14. Isa. 11.15 . Act 5.3 , 4. 1 Joh. 5.7 . Job 33.4 . Psal. 13.97 Ezek. 47.5 Isa. 55.1 . Rev. 22.17 . Eph. ●● . 18 . Psal. 65.10 Joh. 5.2.3 , 4. 1 Cor. 6.11 . Psal. 42.1 , 7. Hos. 7.6 , 7 Acts 9. Acts 9. Acts 9.6 . Psal. 41.5 . Psal. 107.20 . Joh. 4.14 . Isa. 55.1 . Rev. 22.17 . Joh. 4.14 . Rom 8.9 . Isa. 55.1 . Joh. 7.37 . 1 Joh 3.6 . Rom. 8.16 Job 16.19 2 Cor. 1.11 , 12. 1 Cor. 2.10 . Eph. 3.3 . 1 Pet. 3.16 . Luk. 24.45 Joh. 14.26 . Neh. 9.20 . Gen. 6.3 . Dr. Owen . 1 Joh , 2.20 , 27. 2 Tim. 2.2 . Eph. 4. Dr. Owen . Psal. 55.6 . Heb. 4.13 ▪ Mr. Blackwood on Mat. 3. p. 85. 2 Pet. 2.21 Joh. 3.3 . 2 Tim. 3.16 , 17. Joh. 16.13 . Rom. 8.14 Notes for div A37483-e355230 Eccl 11.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sweet is the light . Eph. 5.13 . Ps. 97.11 . Ps. 43.3 . Heb. 4.12 . 2 Tim. 3.15 , 16 , 17 Psal. 119.105 . Object . Answer . Psal. 119.50 . Psal. 119.93 . Ps. 119.9 . Joh. 15.3 . Psal. 119.1 ▪ 40. 2 Cor. 4.4 . 1. Gospel glorious in respect of the Author and fountain from whence it proceeds . 2. Gospel glorious in comparison of the law . 2 Cor. 3.10 . 2 Cor. 3.17 , 18. Gal. 3.24 . Rom. 8.3 . Heb. 2.1 , 2 Act. 7.53 . Heb. 12.25 . Heb. 7.23 , 24 , 25. Heb. 7.11 . Rev. 8 ▪ 3. Act. 3.26 . Heb. 10.14 . Joh. 3.16 . Mat. 11.28 , 29. Joh. 8.35 . 3. The Gospel glorious in respect of the Historical part of it . Mat. 4.2 , 3 , 4 The Gospel glorious in respect of the Titles or Names given to it . Acts 20.24 . Rom. 10.17 . Eph. 4.12 . Eph. 6.15 . Isa. 57.19 . Eph. 2 : 17. Psal. 107.20 . Mat. 24.14 . Luk. 10.11 . Mark 15.41 . Mat. 11.12 . Phil. 2.16 Col. 3.4 . Joh. 10.10 . Joh. 5.25 . Mat. 4.4 . Rom. 1.16 . Heb. 12.19 Deu. 25.8 , 9 , 10. Eph. 3.8 . Col. 2.3 . & 1.19 . Eph. 1.7 , 18. ch . 3.16 . Rom. 10.8 Tit. 1.9 . 2 Cor. 3. Gal. 3.2 . 1 Tim. 1.11 . Rev. 22.18 . Rev. 1.3 . 4. The Gospel glorious in respect of the time when it was contrived . Rom. 3.26 . 1 Joh 3.8 . 5 The Gospel glorious in respect of the Revelation made therein of the Trinity . Joh. 6.57 . Joh. 14.28 . Joh. 12.49 . Quest. Answ. The Glory of the Fa - shines forth in the Gospel . Joh. 3.16 . Isa. 53.3 ▪ Joh. 10.8 . 2 Cor. 5.19 . Act. 5.31 . Rev. 1.52 1 Joh. 3.1 Eph. 1.13 . Exod. 34.7 . Ps. 7.11 . Zech. 11.8 Exod. 34.7 , 8. Psal. 49.7 , 8. Isa. 53.4 , 5 , 6. 1 Pet. 2.24 . Heb. 9 22. Eph. 2.13 , 14 , 15. 1 Cor. 6.20 . 1 Pet. 1.18 . Acts 20.27 . Eph. 1.6 . Isa. 45.24 . 1 Cor. 1.30 . Rom 4.3 . 2 Cor. 5.21 . Act. 4.12 . 1 Joh. 1.2.12 . Quest. Answ. Rom. 3.24 , 25. Object . Answ. 2 Cor. 5.19 . Joh. 33.24 . Joh. 3.16 . Rom. 10.14 , 1●● Eph. 3.4.5 Gal. 1.14 ▪ 15. Isa. 42.4 . Heb. 〈…〉 The Gospel glorious in respect of the Revelation made therein of the great Subject thereof , J. Christ. 1. In respect of his glorious Person & Personal Excellencies . Psal. 76.4 . Ps. 45. ●● Cant. 〈…〉 10 , 1●● . 〈…〉 Heb. 1.3 . 1 Tim. 3.16 . Phil. 3 ●● . Quest. Answ. 1 Tim. 3.5 . Quest. Answ. The Godhead or Deity of Christ. Luk. 2.36 . Heb. 1.8 . Isa. 9.6 . 1 Joh. 3.20 . Rom. 9.5 . Col. 2.16 . Heb. 1.3 . Col. 1.17 . Ps. 139.6 . Jer. 17.9 , 10. Isa. 44.6 . ch . 48.12 . Rev. 1.8 . Mat. 9.1 , 2 , 4 , 6. Mar. 2. ●●6 Luk. 5.21 Act 9.14 . Rom. 10.9 , 10 , 11 , 12 1 Cor. 1.2 . Joh. 2.19.21 . Joh. 10.18 . Phil. 2.5 , 6 , 7. Zec. 13.7 . Heb. 12.2 . Mat. 3.11 Mar. 1.4 . Eph. 4.8 , 9 , 10 , 11. Joh. 1.11 , 12. Deut. 30.20 . Col. 3.4 . Mat. 28. ult . Bernardus no●● vidit omnia . Joh , 1.48 . Act. 9 : 11. Act. 4.12 . Joh. 6.44 . ch . 5.28 . Quest. Answ. Isa. 26.9 . Ps. 27.4 . Prov. 31.30 . Ezek. 16.14 . Isa. 53.2 . Christs love glorious love ▪ 1 Joh. 4.19 . Hos. 14.4 . Hos. 11.3 . 1 Joh. 4.19 . 1 Kin. 19.20 . Luk. 14.23 . Cant. 8.6 . Eph. 3.17.18 , 19. Rev. 1.5 . Rom. 8.35 . Joh. 13.1 . Cant. 5. ult . Joh. 20. Glorious Riches of Christ shines forth in the Gospel . Col. 2.3 . Quest. Answ. Heb. 1.2 . Mat. 28.18 . Joh. 13.3 . Eph. 4.8 . chap. 1.14 Ps. 78.54 . Act. 20.27 Quest. Answ. Mac : 18. Psal. 104.24 . Col. 1.16 , 17. Rev. 5.11 . Rev. 2.10 . Prov. 3.13 , 14 , 15 Rom. 11.33 . Eccl. 5.10 Joh. 4.13 , 14. Prov. 8.18 . Quest. Answ. Christs glorious power shines forth in the gospel . Christ is meant hereby . 1 Tim. 6.15 . Rev. 19.16 . Ps. 15.3 . Mat. 28.18 . Eph. 1.21 , 22. Psal. 145.13 , & 66 , 5. Psal. 104.32 . Isa. 43.13 . Quest. Answ. The Gospel glorious in respect of the Revelation made therein of the Holy Ghost . The holy Ghost is God. Dr. O. upon the Trinity , pag. 90 , 91. Joh. 33 4. 1 Cor. 12.11 . Ch. 2.10 . Gen. 1.3 . Act. 28.25 , 26. 2 Pet. 1.21 . 1 Cor. 2.10 Gospel glorious in respect of the works & operations of the holy Spirit . * Maximum in tota creatura Testimonium de Divinitate spiritus sancti corpus Domini est ; quod ex spiritu sancto esse creditur secundum Evangelistam , Mat. 1. Sicut Angelus ad Jos●●phum dicit quod in ea natum est de spiritu sancto est . Athanasius de fid . un . & Trin. Creatrix virtus altissimi , superveniente spiritu sancto , in virginem Mariam , Christi Corpus fabricavit ; quo illo usus Templo sine viri natus est semine . Didym . de Sp. Sanct. lib. 2. Isa. 6.1.1 . Luk. 4.16 . Act. 2.22 . Luk. 11.20 . Luk. 4.36 Dr Owen . Luk. 4.14 . Heb. 9.4 . See Dr. O. pag. 143. 1 Cor. 12. 2 Pet. 1.21 . Joh. 16.13 , 14 , 15 Dr. O. in his book intitled ΠNEΥMATOΛOΓIA . or a discourse of the Spirit . pag. 256. * Christus non , dicit , duxerit , ut illic aliquo modo intelligamus precedere voluntatem , sed dicit , traxerit quis autem trahitur si jam volebat ? & tamen nemo venit nisi velit , trahitur ergo miris modis ut velit , ab illo qui novit intus in ipsis hominum cordibus operari non ut homines , quod fieri non potest , nolentes credant , sed ut volentes ex nolentibus fiant . August . cont . duas epist . Pelag. cap. 19. Certum est nos velle , cumvolumus , sed ille facit ut vellemus , de quo dictum est , Deus est qui operatur in nobis velle Idem . de Grat. & lib. Arbit . cap. 16. Phil. 2.13 Object . Answ. Eph. 2.10 . Act. 5. Deut. 30.6 . Ezek. 36.26 . Dr. O. pag. 279. Jam. 1.18 . 1 Pet. 1.23 . Joh. 1.13 . The Gospel Glorious in respect of Grace and the saving operations of the spirit . 1 Cor. 13.4 , 5 , 6 , 7. 1 Cor. 6.11 . Tit. 3.4 , 5 Act. 15.9 . Luk. 10.34 . Prov. 1.8 . Ezek. 16.12 , 13. Luk. 15 ▪ 22. 1 Pet. 3 , 4. The Gospel glorious in respect of the tenders and offers made therein . Quest. Answ. Quest. Answ. Quest. Answ. Rev. 22.17 . Quest. Answ. Isa. 55.1 , 2 , 3. Gospel Reconciliation , glorious Reconciliation . Col. 1.21 . Rom. 5.10 . Col. 1.21 22. Gospel Reconciliation glorious as to the nature of the branch . 1 Joh. 3.21 . Mat. 25.41 . Gospel Reconciliation glorious in respect of the means and manner how it is accomplished . 2 Cor. 5.18 . Gospel reconciliation is in respect of the nature of it . Rom. 9.16 2 Cor. 2.7 . Mr. Borroughs . Rom. 8.39 Gospel reconciliation glorious in respect of the effects of it . Eph. 2.14 , 15 , 16 , 17 Rom. 5.1 . Num. 24.5 Eph. 2.18 . Gospel glorious in respect of the pardon of sin . Heb. 9.22 . Isa. 43 . 2●● The Gospel Glorious in respect of Peace as it is the effect of Grace and Remission . Joh. 14.27 . The Gospel glorious in respect of ordinances . Gospel glorious in respect of the promises . Rom. 1.2 . Tit. 1.2 , 3 ▪ Tit. 3.5 . Isa : 43.24 , 25. Tit. 3.5 . Hos. 2.16.19 . Isa. 62.5 . Ps. 73.45 . Tit. 1.1 . 2 Tim. 2.13 . 2 Cor. 1. Luk. 24.29 . 2 Sam. 23.5 . Heb. 9.15 , 16 , 17. Heb. 6.13 , 14 , 15 , 16 17 , 18. Luk. 12.19 . Eph. 1.13 . & 4.30 . Deut. 28.34 . Heb. 7.19 Obj. Answ. Prov. 1.22 . Isa. 55.1 , 8. Mat. 11.28 . Obj. Answ. Jer. 3.12 . Obj. Answ. Ps. 25.8 . Obj. Answ. Ezek. 20.43 . & 36.26 . Obj. Answ. Obj. Isa. 55.7 , 8 , 9. Answ. Obj. Answ. Obj. Answ. Obj. Answ. Obj. Answ. Obj. Answ. Ps. 27.10 . Heb 13. Obj. Answ. Obj. Answ. Obj. Answ. Jer. 32.39 John 10.27 , 28. Obj. Answ. Obj. Answ. Obj. Answ. Obj. Answ. Gospel glorious in respect of priviledges . Gospel salvation glorious salvation . Heb. 5.9 . Heb. 2.3 , 4 2 Cor , 4.3.4 . 2 Cor. 4.3.4 . Quest. Answ. Ainsworth Guild , Sibbs . Durham . Wil●●on , Glass●●us , Illyricus , in locum . 〈◊〉 1●● . 20 Cant 5.2 . Isa. 26.9 . Cant. 1.4 . Cant. 6.1 . Cant. 5.16 Ainsworth Joh. 10.15 Joh. 15.13 Luk. 7.49 , 50. Psal. 110.49 . Joh. 1.1 . Mat. 11.27 Heb 11 , 2. Joh. 10 10 Joh. 20.30 Psal 2 15. ●● Luk. 5.6 . Luk. 5.10 . 2 Cor. 12.16 . Isa. 53.1 . Luk. 5.5 . Acts 2.37 , 40. Mat. 13.47 , 48 , 49. 2 Cor. ●● . 3 , 4. Isa. 55.3 . Prov. 8.55 Prov. 22.4 Joh. 3.36 . Rom. 8.1 . Plin. lib. 13. p. 465. Greenhil . See Pliny , lib. 33. p. 455 Job 22.25 . Zech. 9.3 . Psal. 119. Job 23.12 . 1 Tim. 3.16 . Col. 1. Jo●● . 12.50 . 2 Cor. 4.4 . Lam 5.16 . Rev. 1.20 . See Candle stick and Vessel . Mat. 5.18 . 1 Pet. 1.24 , 25. Col. 3.16 . 2 Cor. 4.7 . Psal. 119.11 . Joh. 5.39 . Prov. 2.4 . Psal. 119.203 . Psal. 19.10 & 12.6 . Jam. 5.2 . Eccles. 4.8 & 5.10 . 1 Pet. 1.23 Joh. 15.3 . Prov. 19.23 Schola Saler●● , cap. 43. Mat. 4.4 . 1 Pet. 2.2 . Isa. 40.31 ▪ Heb. 5.12 , 13. 1 Cor. 2.10 Jud. 14.18 . Acts 2.36 , 37. Psal. 119.9 . John 15.3 . Psal. 119.140 . Prov. 6.23 . Eph. 1.17 , 18. 1 Cor. 3.11 , 12 , 13 , 14 , 15. Luk. 24.32 Eph. 2.2 ▪ Joh. 6.63 . Rom. 8.2 . Joh. 14.16 , 17. Heb. 4.12 . Joh. 3.6 . 1 Cor. 2.15 . 1 Cor. 6.17 . 2 Pet. 1.4 . Rev. 11. Job 2.12 . Mat. 25.8 . Prov. 26.20 . Isa. 64.7 . Jam. 1.18 . Joh. 1.12 , 13. Phil. 1.6 . Isa. 26.12 . Gen. 6. Luk. 3.19 , 42. Joh. 16 7. Rom. 8.26 Eph. 4.30 . See Theophilus P●●lwhele , of quenching the Spirit , p. 33. Isa. 50.11 . 2 Pet. Luk. 10. Eccles. 12.11 . Garnall's Christians Armour . p. 297. Rom. 13.8 Mat. 4.4 , 5 , 6 , 7 , 8. Psal. 17.4 . & 119 92. Mat. 4. Heb. 4.12 . Act. 2.37 . 2 Cor. 2. 1 Joh. 5. Pag. 297. 2 Pet. 2.21 . 2 Tim. 3.15 , 17. Rom. 13.14 . ●●ct 8.13 . 1 Pet. Heb. 12.14 Prov. 28.13 Ezek. 18.32 . Mat. 12.13 1 Cor. 6.11 Psal. 119.9 . Psal. 119.9 Psal. 1.2 . Jer. 43. Hos. 10.12 Ezek. 36.26 . Amos 6.12 Acts 2.37 . Hos. 10.12 , 13. Gal. 6.9 . 1 Thess. 1.5 Psal. 138. ●● Psal. 119. Mat. 13.37 Psal. 119.9 Col. 3.16 . 1 Tim. 3. Mat. 13 . 2●● 1 Cor. 3.6 Mat. 13. Heb. 12.5 . Mat. 13.23 1 Cor. 15.58 . Col. 1 , 6. Hag. 1.6 , 9 1 Cor. 15.36 . Psal. 126.5 , 6. Joh. 6.63 . Jer. 14 22. Amos 4.7 . Isa. 30.23 . Psal. 65.9 , 10. 1 Cor. 11.23 . Act. 13.26 Isa. 28.10 . Eph. 6.19 . 2 Thes. 3.1 . Isa. 55.10 , 11. 2 Chron. 7 ▪ Amos 8.11 . Dr. Sibha . See Rain . 2 Thess. 1.3 . Hos. 14.5 . Isa. 55.11 . Rom. 13. Prov. 15●● Mat. 6.21 . Psal. 119.11 . Mat. 6.20 . 1 Pet. 1 , 23 Phil. 4.19 . Jam. 25. Luk. 12 33 Rev. 14 6. Isa. 27.3 . 2 Cor. 4.8 , 9 , 10 , 11. 1 Cor. 6.14